2. Sāmaññaphalasuttaṃ · 2. 沙门果经
2. Sāmaññaphalasuttaṃ2. 沙门果经
Rājāmaccakathā王臣论
§150
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi – ‘‘ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti?
如是我闻：一时，世尊住在王舍城基瓦咖咖马拉跋绩的芒果园中，与大比库僧团一千二百五十位比库同住。当时，韦提希之子马嘎达国王未生怨，于十五日伍波萨他日——迦底迦月四月圆满月圆之夜，由群臣围绕，坐于上层宫殿的胜处。那时，韦提希之子马嘎达国王未生怨发此赞叹：「诸君，此明月之夜真是可爱！诸君，此明月之夜真是端严！诸君，此明月之夜真是可观！诸君，此明月之夜真是清净！诸君，此明月之夜真是殊胜！今日我们应去亲近哪一位沙门或婆罗门，使我们的心得以净信？」
§151
Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
如是说已，一位大臣对韦提希之子马嘎达国王未生怨说：「大王，此布勒纳咖沙巴是有僧团者、有群众者、教团之师，著名有声誉，是外道的创立者，为众人所尊敬，年高久出家、年长而达于暮年。愿大王去亲近布勒纳咖沙巴。大王亲近布勒纳咖沙巴，或能使心得净信。」如是说已，韦提希之子马嘎达国王未生怨沉默不答。
§152
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
又有一个王臣对马嘎达王未生怨韦提希之子如此说——「大王,这位末卡离果萨喇是有僧团者、有众者、众导师,有名的、有声望的、宗派创立者,受许多人尊敬为善者,久出家者、年老者、已达高龄者。大王应当亲近末卡离果萨喇。或许大王在亲近末卡离果萨喇时,心会清净。」如此说时,马嘎达王未生怨韦提希之子沉默了。
§153
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
又有某位王大臣对马嘎达王未生怨韦提希之子这样说:「大王,此阿基德盖萨甘巴喇是僧团主、群众领袖、群众教师,有名、有誉、宗教师、受众人敬重的善者,长夜以来久已出家,年高德劭。请大王亲近阿基德盖萨甘巴喇。或许大王亲近阿基德盖萨甘巴喇后,心会净信。」如是所说时,马嘎达王未生怨韦提希之子沉默。
§154
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
另一位王臣对马嘎达王未生怨韦提希之子说:「大王,这位帕古德咖吒亚那是僧团领袖、群众领袖、群众导师,知名的、有名望的、宗派创始者,被众人认为是善者,经验丰富、久已出家、年高、到达老年。请大王亲近帕古德咖吒亚那。或许大王亲近帕古德咖吒亚那时,心会变得清净。」如此说时,马嘎达王未生怨韦提希之子沉默不语。
§155
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
又一位王臣对马嘎达王未生怨韦提希之子这样说——「大王,散泽耶贝剌踏子是团体之主、群众之主、群众之师,众所周知、名声显赫、教派创始人,为大众所尊敬,经验丰富、长久出家、年高德劭。请大王去拜见散泽耶贝剌踏子。如果大王去拜见散泽耶贝剌踏子,大王的心或能够喜悦。」如是所说时,马嘎达王未生怨韦提希之子沉默不语。
§156
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
另一位大臣说：「大王，此尼干陀那塔子是僧团的领袖、众人的导师、教团之师，著名有声誉，是外道的创立者，为众人所尊敬，年高久出家、年长而达于暮年。愿大王去亲近尼干陀那塔子。大王亲近尼干陀那塔子，或能使心得净信。」如是说已，国王沉默不答。
Komārabhaccajīvakakathā王子宾比萨拉基瓦咖论
§157
Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca – ‘‘tvaṃ pana, samma jīvaka, kiṃ tuṇhī’’ti? ‘‘Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Taṃ devo bhagavantaṃ payirupāsatu. Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā’ti.
当时，基瓦咖咖马拉跋绩沉默地坐在韦提希之子马嘎达国王未生怨附近。于是韦提希之子马嘎达国王未生怨对基瓦咖咖马拉跋绩说：「基瓦咖好友，你为何沉默？」「大王，那位世尊、阿拉汉、正自觉者，与大比库僧团一千二百五十位比库同住我的芒果园中。关于那位世尊，如是善名流布：『彼世尊亦即是阿拉汉、正自觉者、明行具足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。』愿大王去亲近那位世尊。大王亲近世尊，或能使心得净信。」
§158
‘‘Tena hi, samma jīvaka, hatthiyānāni kappāpehī’’ti. ‘‘Evaṃ, devā’’ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi – ‘‘kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī’’ti.
「那么，基瓦咖好友，请备象乘。」「是的，大王。」基瓦咖咖马拉跋绩应诺韦提希之子马嘎达国王未生怨，令备五百只母象及供国王乘骑的象，然后告知国王：「大王，您的象乘已备好，现在您可以随意出发。」
§159
Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.
于是韦提希之子马嘎达国王未生怨令五百只母象上各载一女，自己乘上供国王骑的象，以高举的火炬，从王舍城出发，以国王的大威势，向基瓦咖咖马拉跋绩的芒果园行进。
Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kacci maṃ, samma jīvaka, na vañcesi? Kacci maṃ, samma jīvaka, na palambhesi? Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi ? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso’’ti.
于是韦提希之子马嘎达国王未生怨在接近芒果园时，生起恐惧、惊悚、毛发竖立。怖畏、震悚、毛发竖立的国王对基瓦咖咖马拉跋绩说：「基瓦咖好友，你不是在欺骗我吧？你不是在哄骗我吧？你不是把我交给敌人吧？为何一千二百五十位如此庞大的比库僧团中，竟无一声咳嗽，无一声声响？」
‘‘Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṃ deva, vañcemi; na taṃ, deva, palambhāmi ; na taṃ, deva, paccatthikānaṃ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī’’ti.
「大王，勿怕，大王，勿怕！我没有欺骗您，大王；我没有哄骗您，大王；我没有把您交给敌人。前进吧，大王，前进吧，大王！那圆形讲堂中灯火正燃。」
Sāmaññaphalapucchā沙门果问
§160
Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kahaṃ pana, samma jīvaka, bhagavā’’ti? ‘‘Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā’’ti.
于是韦提希之子马嘎达国王未生怨驾象行至可行之处，下象步行至圆形讲堂之门。到达后对基瓦咖咖马拉跋绩说：「基瓦咖好友，世尊在哪里？」「此便是世尊，大王；此便是世尊，大王。彼倚中央柱面东而坐，为比库僧团所围绕。」
§161
Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi – ‘‘iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti. ‘‘Agamā kho tvaṃ, mahārāja, yathāpema’’nti. ‘‘Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti.
于是韦提希之子马嘎达国王未生怨走近世尊，走近后立于一旁。立于一旁的国王观察寂静无声的比库僧团，如观澄净湖水，发出此赞叹：「愿我儿乌达亚跋多童子也具此寂静，如今比库僧团所具之寂静。」「大王，您是依爱而来的。」「尊者，乌达亚跋多童子是我所爱的。愿他也具此寂静，如今比库僧团所具之寂静。」
§162
Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṅghassa añjaliṃ paṇāmetvā , ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘puccheyyāmahaṃ, bhante, bhagavantaṃ kiñcideva desaṃ ; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Puccha, mahārāja, yadākaṅkhasī’’ti.
于是韦提希之子马嘎达国王未生怨礼敬世尊，向比库僧团合掌致意，然后坐于一旁。坐于一旁的韦提希之子马嘎达国王未生怨对世尊说：「尊者，若世尊允许我问，我想问世尊一个问题。」「问吧，大王，随您所欲。」
§163
‘‘Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti , mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti?
「尊者，正如这些各种技艺行业——即驯象师、驯马师、御车师、弓箭手、旗手、司令、粮草输送者、武士、王子、先锋军官、大象战士、勇士、皮甲战士、奴仆之子、厨子、理发师、浴师、糕点师、花匠、染工、织工、编竹者、陶工、会计、出纳，或其他类似的技艺行业——他们都在现世以技艺的果报维生；他们以此使自己喜乐，使父母喜乐，使妻儿喜乐，使朋友同僚喜乐，在沙门婆罗门中建立殊胜的施舍，是生天之因，受乐果报。尊者，能否如此施设现世可见的沙门果呢？」
§164
‘‘Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti ? ‘‘Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti. ‘‘Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū’’ti. ‘‘Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā’’ti . ‘‘Tena hi, mahārāja, bhāsassū’’ti.
「大王，您可曾以此问题问过其他沙门婆罗门？」「尊者，我曾以此问题问过其他沙门婆罗门。」「他们是如何回答您的？大王，若不为难，请说给我听。」「尊者，对我来说不为难——世尊在此或与世尊相似者在此皆无为难。」「那么，大王，请说。」
Pūraṇakassapavādo布勒纳咖沙巴论
§165
‘‘Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkami; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni- te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
「尊者!我有一次去到布勒纳咖沙巴那里;去到后,与布勒纳咖沙巴互相问候。交换了友好、值得铭记的问候之后,在一旁坐下。在一旁坐下后,尊者!我对布勒纳咖沙巴这样说:『咖沙巴先生!譬如这些种种技艺处,即:骑象者、骑马者、驾车者、弓箭手、军旗手、元帅、供粮官、高级王族战士、突击兵、大龙战士、勇士、皮甲战士、奴隶之子、炊事兵、理发师、浴师、厨师、花鬘师、洗衣师、编织师、制篾师、制陶师、算师、会计师,或任何其它类似于此的种种技艺处——他们在现法中就能依靠可见的技艺果而生活;他们以此使自己安乐、滋养,使父母安乐、滋养,使妻儿安乐、滋养,使朋友同事安乐、滋养,在沙门、婆罗门们中建立殊胜的布施,有天界之功德、安乐之果报、引向天界。咖沙巴先生!能否就这样地说明在现法中可见的沙门果呢?』
§166
‘‘Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca – ‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.
「尊者，如是说已，布勒纳咖沙巴对我说：『大王，自作、令作、砍、令砍、煮、令煮，使人忧恼、令人忧恼，使人疲劳、令人疲劳，使人战栗、令人战栗，杀生、不与取、破门行劫、大盗、独家劫掠、拦路打劫、通他人妻、妄语——作此等事无恶。若以利如剃刀之轮将此大地上的众生化作一片肉堆、一堆肉，由此无恶，亦无恶的生起。若沿恒河南岸往来，杀、令杀、砍、令砍、煮、令煮，由此无恶，亦无恶的生起。若沿恒河北岸往来，布施、令施、祭祀、令祭祀，由此无善，亦无善的生起。布施、调御、克制、真实语，均无善，亦无善的生起。』如是，尊者，布勒纳咖沙巴于现世可见的沙门果被问时，以无作论回答我。
‘‘Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya , labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ .
「尊者，犹如被问芒果而以面包果回答，被问面包果而以芒果回答。如是，尊者，布勒纳咖沙巴于现世可见的沙门果被问时，以无作论回答我。于是我生起此念：『像我这样的人怎能想去呵斥住在自己领地中的沙门或婆罗门呢？』尊者，于是我对布勒纳咖沙巴的话既不欢喜，亦不呵斥。虽不欢喜不呵斥，心怀不悦而不说不悦之语，既不采纳其言，亦不反驳，便从座起身离去。
Makkhaligosālavādo末卡利果萨喇论
§167
‘‘Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ – ‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni…pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
「尊者，有一次我前往末卡利瞿舍罗处；到后与他互相问候，寒暄已过，便坐于一旁。坐于一旁后，尊者，我对末卡利瞿舍罗说：『瞿舍罗先生，正如这些各种技艺行业……瞿舍罗先生，能否如此施设现世可见的沙门果呢？』
§168
‘‘Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca – ‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo . Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedenti. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi. Doṇamite sukhadukkhe pariyantakate saṃsāre , natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
「尊者，如是说已，末卡利瞿舍罗对我说：『大王，众生染污无因无缘，无因无缘众生染污；众生清净无因无缘，无因无缘众生清净。无自作，无他作，无士夫作，无力，无精进，无男子力，无男子勤勇。一切众生、一切有情、一切生类、一切命者，皆无自在、无力、无精进，为命运、境遇、自性所转，于六生类中感受苦乐。此共有一百四十万六千六百种主要的胎生，此外还有五百业、五业、三业、一业、半业，六十二行道，六十二中间劫，六生类，八人地，四十九百种活命，四十九种游方者，四十九种龙住处，二十根百，三十地狱百，三十六尘界，七有想胎，七无想胎，七离系胎，七种天，七种人，七种鬼，七湖，七结，七百结，七悬崖，七百悬崖，七梦，七百梦，八万四千大劫——愚者与智者皆须流转轮回其中而尽苦。于此中无：「我将以此戒、禁、苦行或梵行使未成熟之业成熟，或将已成熟之业一一触之而断灭」此事不然。苦乐皆有定量，轮回有极限，无增减，无升降。正如缠绕的线球抛出后必散尽而止，愚者与智者皆须流转轮回后尽苦。』
§169
‘‘Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
「尊者!如是,末卡离果萨罗被我问及现见沙门果,却解说了轮回清净。尊者!譬如被问及芒果却解说胡桃,被问及胡桃却解说芒果;同样地,尊者!末卡离果萨罗被我问及现见沙门果,却解说了轮回清净。尊者!那时我这样想:『像我这样的人,怎么会想要诋毁住在自己领地的沙门或婆罗门呢?』尊者!那时我对末卡离果萨罗所说的既不欢喜也不排斥。不欢喜、不排斥,内心不悦,但未说出不悦之语,不赞同那些话,也未推翻,即从座起而离去。」
Ajitakesakambalavādo阿基德盖萨甘跋喇论
§170
‘‘Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ; upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ – ‘yathā nu kho imāni, bho ajita, puthusippāyatanāni…pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
「尊者，有一次我前往阿基多鸡舍坎巴拉处；到后与他互相问候，寒暄已过，便坐于一旁。坐于一旁后，尊者，我对阿基多鸡舍坎巴拉说：『阿基多先生，正如这些各种技艺行业……阿基多先生，能否如此施设现世可见的沙门果呢？』
§171
‘‘Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca – ‘natthi, mahārāja, dinnaṃ , natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko , natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.
「尊者，如是说已，阿基多鸡舍坎巴拉对我说：『大王，无布施，无供养，无供奉，无善行恶行业的果异熟，无此世，无他世，无母，无父，无化生有情，世间无行正道、行正行的沙门婆罗门——他们能以自己的证智作证，宣说此世和他世。此人由四大所成；死时地归地界，水归水界，火归火界，风归风界，诸根归入虚空。以担架为第五，四人抬尸前往，其言议至火葬场。骨变灰色，献物成灰。所谓布施，乃愚人所施设。那些主张有论者所言，皆是空虚、妄语、戏论。愚者与智者身坏即断灭、消失，死后不复存在。』
§172
‘‘Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya , labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
「尊者,如是当我询问阿基德盖萨干拔喇现见的沙门果时,他对我解说断灭。尊者,譬如有人被问及芒果却回答麵包果,或被问及麵包果却回答芒果;同样地,尊者,当我询问阿基德盖萨干拔喇现见的沙门果时,他对我解说断灭。尊者,我当时这样想:『像我这样的人,怎么会想要诋毁住在自己领土内的沙门或婆罗门呢?』尊者,因此我对阿基德盖萨干拔喇所说的既不欢喜也不反驳。不欢喜、不反驳后,虽然不满意,但没有说出不满意的话,既不接受那些话也不拒绝,就从座位起身离开了。
Pakudhakaccāyanavādo巴古达咖吒亚那论
§173
‘‘Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ; upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni…pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
「尊者，有一次我前往巴库达咖恰亚那处；到后与他互相问候，寒暄已过，便坐于一旁。坐于一旁后，尊者，我对巴库达咖恰亚那说：『咖恰亚那先生，正如这些各种技艺行业……咖恰亚那先生，能否如此施设现世可见的沙门果呢？』
§174
‘‘Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca – ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti , na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jīvitā voropeti; sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatatī’ti.
「尊者，如是说已，巴库达咖恰亚那对我说：『大王，此七身非作、非作类、非化、非化者、不生、坚立如山峰、立如柱。彼等不动、不变、互不相损，彼此间无有苦、乐或苦乐。何为七？地身、水身、火身、风身、乐、苦及第七命——此七身非作、非作类、非化、非化者、不生、坚立如山峰、立如柱。彼等不动、不变、互不相损，彼此间无有苦、乐或苦乐。其中无杀者亦无令杀者、无闻者亦无令闻者、无知者亦无令知者。若有人以利刃斩首，亦无人夺去任何命，利刃只是穿过七身之间的空隙而已。』
§175
‘‘Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
「尊者!就这样,我向帕苦达咖吒亚那询问现见的沙门果时,他却以别的回答别的。尊者!譬如被问到芒果,却回答波罗蜜果;被问到波罗蜜果,却回答芒果。尊者!同样地,我向帕苦达咖吒亚那询问现见的沙门果时,他却以别的回答别的。尊者!那时我这样想:『像我这样的人,怎么会想要轻蔑住在我领域中的沙门或婆罗门呢?』因此,尊者!我对帕苦达咖吒亚那所说的,既不欢喜也不反驳,不欢喜、不反驳之后,心不满意,却不说出不满意的话,不赞同那些话,也不推翻,就从座起而离去。
Nigaṇṭhanāṭaputtavādo尼干陀若提子论
§176
‘‘Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni…pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
「尊者,一时,我前往尼干陀纳塔子处;前往后,与尼干陀纳塔子互相问候。交换了友善、值得忆念的话语后,在一旁坐下。在一旁坐着的我,尊者,对尼干陀纳塔子这样说:'尊者阿基韦萨那,这些种种技艺之处,即象师、马师、车师、弓师、旗师、军务官、军官、勇士、铁臂战士、贵族战士、厨师、理发师、浴师、糖果师、花环师、洗衣师、织布师、篮编师、陶工、会计师、算数师,以及其他类似的种种技艺之处,他们在此生此世中享用技艺的可见果报,他们使自己快乐、喜悦,使父母快乐、喜悦,使妻儿快乐、喜悦,使朋友、同僚快乐、喜悦,为沙门、婆罗门建立产生天界的高尚福德果报。尊者阿基韦萨那,是否能如是同样地宣说在此生此世中可见的沙门果呢?'
§177
‘‘Evaṃ vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca – ‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti . Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.
「尊者，如是说已，尼干陀那塔子对我说：『大王，此处尼干陀被四种防护所防护。大王，尼干陀如何被四种防护所防护呢？大王，此处尼干陀遮止一切水，禁用一切水，除去一切水，为一切水所覆。大王，如是尼干陀被四种防护所防护。大王，既然尼干陀如是被四种防护所防护；大王，此被称为尼干陀之「已至者、已自制者、已住立者」。』
§178
‘‘Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti . So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
「尊者,如是,对我而言,尼干陀那塔子被问及现世沙门果时,却说明四护防护。尊者,譬如被问及芒果却说明面包果,被问及面包果却说明芒果;正是如此,尊者,对我而言,尼干陀那塔子被问及现世沙门果时,却说明四护防护。尊者,我当时这样想:『像我这样的人怎么会想要轻蔑住在自己领地的沙门或婆罗门呢?』尊者,因此我既不欢喜尼干陀那塔子所说的,也不反驳。不欢喜、不反驳,内心不满意,却不说出不满意的话,不拥护那些话,也不推翻,就从座起而离去了。」
Sañcayabelaṭṭhaputtavādo散泽耶贝拉提子论
§179
‘‘Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni…pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
「尊者,一时,我去到散泽耶贝拉踏子处;去到后,我与散泽耶贝拉踏子互相问候。交换了友好、值得忆念的话语后,我在一旁坐下。在一旁坐下后,尊者,我对散泽耶贝拉踏子这样说:'散泽耶先生,就如这些种种技艺处——驯象师、驯马师、驾车手、弓箭手、旗手、军官、勤务兵、王族大战士、勇士、穿皮甲的战士、家生奴仆、糕点师、理发师、澡堂师、厨师、花环师、洗衣匠、织工、篮师、陶师、算数师、会计师,及其他任何此类种种技艺处,他们在现法中享用技艺的可见果报,他们使自己快乐愉悦,使父母快乐愉悦,使妻儿快乐愉悦,使朋友同事快乐愉悦,对沙玛内拉、婆罗门成就殊胜崇高的布施,引向天界,有乐果、有乐报、导向天界。散泽耶先生,能否同样地在现法中施设可见的沙玛内拉果报呢?'
§180
‘‘Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca – ‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no. Natthi paro loko…pe… atthi ca natthi ca paro loko…pe… nevatthi na natthi paro loko…pe… atthi sattā opapātikā…pe… natthi sattā opapātikā…pe… atthi ca natthi ca sattā opapātikā…pe… nevatthi na natthi sattā opapātikā…pe… atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… hoti tathāgato paraṃ maraṇā…pe… na hoti tathāgato paraṃ maraṇā…pe… hoti ca na ca hoti tathāgato paraṃ maraṇā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
「尊者，如是说已，萨若贝拉提子对我说：『若你问我「有他世否？」，若我认为「有他世」，我便答你「有他世」。但我不如是说，也不如彼说，也不另说，也不说否，也不说非否。无他世……有他世且无他世……非有他世非无他世……有化生有情……无化生有情……有且无化生有情……非有非无化生有情……有善恶业的果异熟……无善恶业的果异熟……有且无善恶业的果异熟……非有非无善恶业的果异熟……如来死后存在……如来死后不存在……如来死后存在且不存在……如来死后既非存在亦非不存在——若你问我此问题，若我认为「如来死后既非存在亦非不存在」，我便答你「如来死后既非存在亦非不存在」。但我不如是说，也不如彼说，也不另说，也不说否，也不说非否。』
§181
‘‘Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
「尊者,就这样,我问散泽耶贝拉提子可见的沙门果,他却对我作离题的解说。尊者,譬如被问到芒果却解说面包果,或被问到面包果却解说芒果;同样地,尊者,我问散泽耶贝拉提子可见的沙门果,他却对我作离题的解说。尊者,我当时这样想:『这个人是这些沙门婆罗门中最愚痴、最糊涂的。为什么被问到可见的沙门果,却作离题的解说呢?』尊者,我当时这样想:『像我这样的人,怎么能够认为应该轻蔑住在自己领土内的沙门或婆罗门呢?』尊者,我对散泽耶贝拉提子所说的既不欢喜也不反驳。不欢喜、不反驳后,心不满意,但不说出不满意的话,既不接受那些话,也不推翻,就起座离去了。
Paṭhamasandiṭṭhikasāmaññaphalaṃ第一现见沙门果
§182
‘‘Sohaṃ, bhante, bhagavantampi pucchāmi – ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho me , bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?
「尊者，我今亦问世尊——正如这些各种技艺行业——即驯象师、驯马师、御车师、弓箭手、旗手、司令、粮草输送者、武士、王子、先锋军官、大象战士、勇士、皮甲战士、奴仆之子、厨子、理发师、浴师、糕点师、花匠、染工、织工、编竹者、陶工、会计、出纳，或其他类似的技艺行业——他们都在现世以技艺的果报维生；他们以此使自己喜乐，使父母喜乐，使妻儿喜乐，使朋友同僚喜乐，在沙门婆罗门中建立殊胜的施舍，是生天之因，受乐果报。尊者，能否如此施设现世可见的沙门果呢？」
§183
‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako . Tassa evamassa – ‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso ; ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe deva jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’ti?
「能，大王。那么，大王，我先在此反问您，请随您所宜回答。大王，您意如何？假设有一人是您的奴仆雇工，早起晚睡、唯命是从、善做您所喜之事、言语可爱、察言观色的。他这样想：『奇哉！希有！福德的去处，福德的果报。此韦提希之子马嘎达国王未生怨是人，我亦是人。此韦提希之子马嘎达国王未生怨具足受用五种欲乐，宛如天人。我却是他的奴仆雇工，早起晚睡、唯命是从、善做他所喜之事、言语可爱、察言观色。让我也作些福德吧。何不剃除须发，披袈裟衣，从家出家而为无家。』他于后时剃除须发，披袈裟衣，从家出家而为无家。如此出家后，身受约束而住，语受约束而住，意受约束而住，以得衣食为最满足，乐于寂静。若您的那些人对您如此报告：『陛下您应知，您那位奴仆雇工——早起晚睡、唯命是从、善做您所喜之事、言语可爱、察言观色者——陛下，他已剃除须发，披袈裟衣，从家出家而为无家。他如是出家后，身受约束而住，语受约束而住，意受约束而住，以得衣食为最满足，乐于寂静。』您会这样说吗：『让此人回来，再作我的奴仆雇工，早起晚睡、唯命是从、善做我所喜之事、言语可爱、察言观色』？」
§184
‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi , paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti.
「尊者，那不会。相反，我们应礼敬他，起立迎接他，以座位请他就坐，以衣、钵食、住处、病时药物资具邀请他，对他施以如法的守护、防备和保护。」
§185
‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti. ‘‘Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti.
「大王，您意如何？若是如此，沙门果是否现世可见呢？」「尊者，若是如此，沙门果确是现世可见。」「大王，此为我为您所施设的第一种现世可见的沙门果。」
Dutiyasandiṭṭhikasāmaññaphalaṃ第二现见沙门果
§186
‘‘Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.
「尊者，能否再施设另一种这样的现世可见的沙门果呢？」「能，大王。那么，大王，我先在此反问您，请随您所宜回答。大王，您意如何？假设有一人是您领地中的农夫、居士、纳税人、财富增长者。他这样想：『奇哉！希有！福德的去处，福德的果报。此韦提希之子马嘎达国王未生怨是人，我亦是人。此国王具足受用五种欲乐，宛如天人。我却是他领地中的农夫、居士、纳税人、财富增长者。让我也作些福德吧。何不剃除须发，披袈裟衣，从家出家而为无家。』
‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe, deva jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako; so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’ti?
「他于后时舍弃小量或大量的财聚，舍弃小量或大量的亲族眷属，剃除须发，披袈裟衣，从家出家而为无家。如此出家后，身受约束而住，语受约束而住，意受约束而住，以得衣食为最满足，乐于寂静。若您的那些人对您如此报告：『陛下您应知，您那位农夫、居士、纳税人、财富增长者，他已剃除须发，披袈裟衣，从家出家而为无家。他如是出家后，身受约束而住，语受约束而住，意受约束而住，以得衣食为最满足，乐于寂静。』您会这样说吗：『让此人回来，再作我的农夫、居士、纳税人、财富增长者』？」
§187
‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti.
「尊者，那不会。相反，我们应礼敬他，起立迎接他，以座位请他就坐，以衣、钵食、住处、病时药物资具邀请他，对他施以如法的守护、防备和保护。」
§188
‘‘Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti . ‘‘Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti.
「大王，您意如何？若是如此，沙门果是否现世可见呢？」「尊者，若是如此，沙门果确是现世可见。」「大王，此为我为您所施设的第二种现世可见的沙门果。」
Paṇītatarasāmaññaphalaṃ更殊胜沙门果
§189
‘‘Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā’’ti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.
「尊者，能否再施设另一种现世可见的沙门果——比这些现世可见的沙门果更殊胜、更微妙的呢？」「能，大王。那么，大王，谛听，善作意，我当说。」「是的，尊者。」韦提希之子马嘎达国王未生怨应诺世尊。
§190
Bhagavā etadavoca – ‘‘idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
世尊这样说：「大王，此处如来出现于世，是阿拉汉、正自觉者、明行具足、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。他对此包括天人、魔、梵、沙门、婆罗门、天人、世人的世间，以自己的证智作证后宣说。他宣说初善、中善、后善，具义、具文之法，彰显圆满、清净的梵行。
§191
‘‘Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.
「居士或居士之子、或生于其他家族之人，听闻此法后，对如来生起信心。他具足此信后，便如此思惟：『在家充满障碍，是尘垢之道；出家为空旷。住于家中要修圆满清净如磨光螺贝般的梵行，并非容易。让我剃除须发，披袈裟衣，从家出家而为无家。』
§192
‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
「他于后时舍弃小量或大量的财聚，舍弃小量或大量的亲族眷属，剃除须发，披袈裟衣，从家出家而为无家。
§193
‘‘So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro , satisampajaññena samannāgato, santuṭṭho.
「如是出家后，他以巴帝摩卡防护而住，具足正行与行处，于微小罪见怖畏，受持学习于诸学处，以善身业语业具足，活命清净，戒具足，守护诸根门，具正念正知，知足。
Cūḷasīlaṃ小戒
§194
‘‘Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ.
「大王，比库如何戒具足呢？大王，此处比库舍断杀生而远离杀生，舍弃棍杖，舍弃刀剑，有惭有愧，充满悲悯，哀愍一切有息众生而住。此亦是他的戒。
‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṃ.
「舍断不与取而远离不与取，只取所与，期望所与，以不偷之清净自住。此亦是他的戒。
‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṃ.
「舍断非梵行而行梵行，远离于性交的粗俗之法。此亦是他的戒。
‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Idampissa hoti sīlasmiṃ.
「舍断妄语而远离妄语，说真实语、语与真实相连、可靠、可信、不欺骗世间。此亦是他的戒。
‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya; amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.
「舍断两舌而远离两舌，在此闻已，不为离间这些人而往彼宣说；在彼闻已，不为离间这些人而往此宣说。如是调解已分裂者，促进已和合者，乐于和合、喜于和合、爱好和合，说能促成和合之语。此亦是他的戒。
‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.
「舍断粗语而远离粗语，所说之语温和、悦耳、可爱、动心、文雅、多人爱乐、多人可意。此亦是他的戒。
‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Idampissa hoti sīlasmiṃ.
「舍断绮语而远离绮语，说适时语、真实语、有益之语、如法之语、如律之语，说具依据、应时、有分寸、具义利之语。此亦是他的戒。
‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hoti…pe… ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti . Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
他离断种子类、植物类而住。他食一日一食,夜间离食,离非时食而住。他离舞蹈、歌唱、音乐、观看表演而住。他离持用花鬘、香料、涂香、装饰、庄严而住。他离高床、大床而住。他离接受金银而住。他离接受生谷而住。他离接受生肉而住。他离接受女人、少女而住。他离接受奴仆、婢女而住。他离接受山羊、绵羊而住。他离接受鸡、猪而住。他离接受象、牛、马、骡而住。他离接受田地、地产而住。他离从事传信、遣使而住。他离买卖而住。他离在秤上欺诈、伪币欺诈、斗量欺诈而住。他离贿赂、欺骗、诈伪、虚伪而住。他离割截、杀害、捆绑、抢夺、掠夺、强暴而住。这是他在戒上的。
Cūḷasīlaṃ niṭṭhitaṃ. · 小戒完
Majjhimasīlaṃ中戒
§195
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或有沙门婆罗门食信施后，住于如是毁坏种子类、植物类之事，如：根种、茎种、节种、芽种、第五是种子种——他远离此类毁坏种子类、植物类之事。此亦是他的戒。
§196
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti. Seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或者某些尊敬的沙门婆罗门们食用了信施食物后,他们耽于这样的储藏受用而住,即:储藏食物、储藏饮料、储藏衣服、储藏车乘、储藏卧具、储藏香料、储藏生活必需品,或如是如是这样的储藏受用,他远离这些。对他来说,这在戒上。
§197
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. Seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或有沙门婆罗门食信施后，住于观看表演娱乐之事，如：舞、歌、乐、戏剧、说书、拍掌乐、唱诵、击鼓、净身艺、旃陀罗杂技、竹戏、洗濯术、象斗、马斗、水牛斗、公牛斗、山羊斗、绵羊斗、鸡斗、鹌鹑斗、杖斗、拳斗、摔跤、模拟战斗、点兵、列阵、校阅——他远离此类观看表演。此亦是他的戒。
§198
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或有沙门婆罗门食信施后，住于耽溺赌博放逸之事，如：八目棋、十目棋、空中棋、跳房、投掷、骰子、抽签、散子、球戏、叶笛、犁戏、翻筋斗、风车、叶器、车戏、弓戏、字谜、猜意、残废人戏——他远离此类赌博放逸。此亦是他的戒。
§199
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或有沙门婆罗门食信施后，住于受用高床大床，如：长椅、长沙发、毛毯、彩毯、白毯、花毯、棉垫、绣毯、单面有毛毯、双面有毛毯、宝石毯、丝毯、舞女毯、象背褥、马背褥、车褥、羚羊皮毯、上等鹿皮毯、有顶盖者、两头有红枕者——他远离此类高床大床。此亦是他的戒。
§200
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「又如某些尊敬的沙门婆罗门,食用信施食物后,他们住于从事如是妆饰装扮之处,即:涂抹、按摩、沐浴、揉搓、镜子、眼药、花鬘香料涂料、面粉、面膏、手镯、发带、手杖、药管、剑、伞、彩色鞋、头巾、宝珠、拂尘、白衣、长穗等,如是如此这般妆饰装扮之处,他远离这些。此于戒中属于他。」
§201
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或有沙门婆罗门食信施后，住于谈论畜生论，如：国王论、盗贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、卧具论、花鬘论、香料论、亲戚论、车乘论、村庄论、市镇论、都城论、国土论、女人论、勇士论、街巷论、井水论、祖先论、琐事论、世界起源论、海洋起源论、有无论——他远离此类畜生论。此亦是他的戒。
§202
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti. Seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「又如某些沙门婆罗门食用信施食物后,他们住于从事如此的诤论之语。即:『你不了知此法律,我了知此法律,你如何了知此法律?你行错了,我行正了。我的一致,你的不一致。应先说的你后说,应后说的你先说。你的长久思惟被翻转了,你的论被驳倒了,你被折服了,去为了论的解脱而行吧,或者你若能够就解脱吧』如此这般。他从如此的诤论之语离开。这对他是在戒方面。
§203
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ – ‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或有沙门婆罗门食信施后，住于从事奔走信使之事，如：为国王、王之大臣、刹帝利、婆罗门、居士、王子，『去这里、从那里来、带此物去、从那里带此物来』——他远离此类奔走信使之事。此亦是他的戒。
§204
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīṃsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. Idampissa hoti sīlasmiṃ’’.
「又或者某些沙门婆罗门,他们受用了信施所给的食物,却是欺诈者、吹嘘者、显相者、激怒者、以利求利者。他远离这样的欺诈吹嘘。这也是他的戒。」
Majjhimasīlaṃ niṭṭhitaṃ. · 中戒完
Mahāsīlaṃ大戒
§205
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或有沙门婆罗门食信施后，以如是畜生明、邪命而生活，如：看相、占星、梦占、观痣、鼠咬布痕、火供、杓供、糠供、粉供、米供、酥供、油供、口供、血供、肢相学、宅地学、政治学、驱邪学、鬼学、土学、蛇学、毒学、蝎学、鼠学、鸟学、乌鸦学、寿命预测、避箭术、兽轮——他远离此类畜生明邪命。此亦是他的戒。
§206
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或者,某些沙门、婆罗门食用信施食物后,以如此的畜生明邪命维生。即:宝石相、衣服相、棍棒相、刀相、剑相、箭相、弓相、武器相、女人相、男人相、男孩相、女孩相、男奴相、女奴相、象相、马相、水牛相、公牛相、牛相、山羊相、绵羊相、鸡相、鹌鹑相、蜥蜴相、耳环相、龟相、鹿相,或如此如此的畜生明邪命,他戒除此。对他来说,此即是戒。
§207
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「又,某些沙门、婆罗门食用信施的食物后,以这样的畜生明、邪命维生,即:诸王将出征,诸王将不出征,内方诸王将进攻,外方诸王将退却,外方诸王将进攻,内方诸王将退却,内方诸王将获胜,外方诸王将失败,外方诸王将获胜,内方诸王将失败,如是此方将获胜,此方将失败,如是这样的畜生明、邪命,他避免这样的畜生明、邪命。」此于戒中,是其戒。
§208
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati , ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或者某些尊敬的沙门、婆罗门食用信施食物后,他们以如此这般的畜生明邪命生活。即:『将有月食,将有日食,将有星食,将有月、日的正道行,将有月、日的邪道行,将有星宿的正道行,将有星宿的邪道行,将有流星坠落,将有天火燃烧,将有地震,将有天鼓,将有月、日、星宿的升起、沉没、障蔽、清净,月食将有如是果报,日食将有如是果报,星食将有如是果报,月、日的正道行将有如是果报,月、日的邪道行将有如是果报,星宿的正道行将有如是果报,星宿的邪道行将有如是果报,流星坠落将有如是果报,天火燃烧将有如是果报,地震将有如是果报,天鼓将有如是果报,月、日、星宿的升起、沉没、障蔽、清净将有如是果报』等等,如是远离这般的畜生明邪命。这对他来说,在戒上。
§209
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「又如某些沙门婆罗门食用了信施食物后,以这样的畜生明邪命维生。即:将有好雨,将有坏雨,将有丰收,将有饥荒,将有平安,将有危险,将有疾病,将有健康,印相、计算、算数、诗歌、世论等。他远离这样的畜生明邪命。这是他的戒。」
§210
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「然而某些尊敬的沙门婆罗门受用信施食物后,以如此的畜生明邪命维生。即:促婚、嫁娶、合好、离间、聚合、散离、制造吉祥、制造不吉祥、制造堕胎、舌缚、颚缚、手咒、颚咒、耳咒、镜问、女童问、天问、日崇拜、大崇拜、火祭、吉祥祭,如此等等如此的畜生明邪命,他离此。这于戒是他的。
§211
‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti . Seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā, mūlabhesajjānaṃ anuppadānaṃ, osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
「或某些沙门婆罗门吃了信施食物,以这样的畜生明邪命维生,即:寂静法、祈愿法、鬼神法、地神法、药咒法、解药咒法、宅地法、宅地仪式、漱口、沐浴、献供、催吐、下泻、向上泻、向下泻、头泻、耳油、眼热敷、鼻处理、点眼药、涂眼药、眼科、外科、小儿科、根药之施予、药草之调配等等。」他戒除这样的畜生明邪命。这也是他的戒。
§212
‘‘Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi – mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato; evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.
「大王，如是戒具足的比库，于任何处不见怖畏，即因戒防护之故。大王，犹如灌顶的刹帝利王——已征服敌人者——于任何处不见怖畏，即因无敌之故。如是，大王，如是戒具足的比库于任何处不见怖畏，即因戒防护之故。他具足此圣戒蕴，内心感受无过失之乐。大王，如是比库戒具足。
Mahāsīlaṃ niṭṭhitaṃ. · 大戒完
Indriyasaṃvaro根律仪
§213
‘‘Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.
「大王,比库如何是守护诸根门呢?大王,在此,比库以眼见色后,不取相,不取细相。因为若住于不防护此眼根者,贪忧、诸恶不善法会流入,他为其防护而行,守护眼根,于眼根达到防护。以耳听声后,不取相,不取细相。因为若住于不防护此耳根者,贪忧、诸恶不善法会流入,他为其防护而行,守护耳根,于耳根达到防护。以鼻嗅香后,不取相,不取细相。因为若住于不防护此鼻根者,贪忧、诸恶不善法会流入,他为其防护而行,守护鼻根,于鼻根达到防护。以舌尝味后,不取相,不取细相。因为若住于不防护此舌根者,贪忧、诸恶不善法会流入,他为其防护而行,守护舌根,于舌根达到防护。以身触所触后,不取相,不取细相。因为若住于不防护此身根者,贪忧、诸恶不善法会流入,他为其防护而行,守护身根,于身根达到防护。以意识法后,不取相,不取细相。因为若住于不防护此意根者,贪忧、诸恶不善法会流入,他为其防护而行,守护意根,于意根达到防护。他具备此圣根律仪,于内感受无染之乐。大王,比库如此是守护诸根门。」
Satisampajaññaṃ正念正知
§214
‘‘Kathañca , mahārāja, bhikkhu satisampajaññena samannāgato hoti? Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, mahārāja , bhikkhu satisampajaññena samannāgato hoti.
「大王，比库如何具足正念正知呢？大王，此处比库于前进后退时以正知而行，于前观侧观时以正知而行，于屈伸时以正知而行，于持桑喀帝、钵、衣时以正知而行，于食、饮、嚼、尝时以正知而行，于大小便时以正知而行，于行、住、坐、卧、眠、寤、言、默时以正知而行。大王，如是比库具足正念正知。
Santoso知足
§215
‘‘Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena . So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti. Evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.
「大王，比库如何知足呢？大王，此处比库于护身之衣、护腹之钵食知足。无论他前往何处，只随身携带这些。大王，犹如飞禽无论飞往何处，只随羽翼之负而飞。如是，大王，比库于护身之衣、护腹之钵食知足。无论他前往何处，只随身携带。大王，如是比库知足。
Nīvaraṇappahānaṃ断除诸盖
§216
‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
「他具备此圣戒蕴,具备此圣根律仪,具备此圣念与正知,具备此圣知足,亲近远离的住所——林野、树下、山岳、洞窟、山洞、墓地、丛林、露地、草堆。他在午食后,从托钵乞食归来,结跏趺坐,保持身体正直,建立面前念。
§217
‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
「他舍断世间贪欲，以远离贪欲之心而住，使心从贪欲中净化。舍断瞋恚污秽，以无瞋恚心而住，哀愍一切有息众生，使心从瞋恚污秽中净化。舍断昏沉睡眠，远离昏沉睡眠，有光明想，具念正知，使心从昏沉睡眠中净化。舍断掉举后悔，无掉举而住，内心寂静，使心从掉举后悔中净化。舍断疑惑，度脱疑惑，于善法中无疑，使心从疑惑中净化。
§218
‘‘Seyyathāpi , mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya , siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
「大王,譬如有人借债从事营生。他的那些营生成功了。他既偿还了那些旧债本金,又有剩余可供养妻儿。他这样想:『我从前借债从事营生。我的那些营生成功了。我既偿还了那些旧债本金,又有剩余可供养妻儿。』他因此获得欢喜,得到喜悦。
§219
‘‘Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṃ cassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
「大王,譬如有人患病、痛苦、重病;食物不入口,身体没有力气。他过了一段时间后,从那病中痊愈;食物入口,身体有了力气。他这样想:『我以前患病、痛苦、重病;食物不入我口,我身体没有力气。我现在从那病中痊愈了;食物入我口,我身体有了力气。』他以此为因而获得愉悦,证得喜悦。
§220
‘‘Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena , na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
「大王,譬如有人被绑在监狱里。他于其后从那监狱解脱,安稳无怖畏,他的财物也无任何损失。他会这样想:『我以前确实被绑在监狱里,我现在从那监狱解脱了,安稳无怖畏。我的财物也无任何损失。』他因此会得到欣悦,会获得喜悦。
§221
‘‘Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
「大王，犹如有人是奴隶，不得自主、依靠他人、不得随意而行。他于后时从奴役中解脱，得以自主、不依靠他人、自由人、随意而行。他这样想：『我以前是奴隶……我如今已从奴役中解脱，得自主，不依他，为自由人，随意而行。』他因此获得愉悦，得到喜悦。
§222
‘‘Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhaya’nti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
「大王,譬如有人有粮有财,进入沙漠旷野道路,饥馑且有危险。其后他度过那片沙漠得平安,到达村落边缘,安全无危险。他这样想:『我先前有粮有财,进入沙漠旷野道路,饥馑且有危险。我现在已度过那片沙漠得平安,已到达村落边缘,安全无危险。』他因此获得喜悦,得达欢悦。
§223
‘‘Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.
「如是，大王，比库观此五盖未断之于自身，犹如负债、犹如疾病、犹如牢狱、犹如奴役、犹如旷野之道。
§224
‘‘Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
「大王，犹如无债、健康、狱解脱、自由人、安稳地。如是，大王，比库观此五盖已断之于自身。
§225
‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
「当他观此五盖已断时，愉悦生起；愉悦者喜生起；喜意者身轻安；身轻安者感受乐；乐者心得定。
Paṭhamajjhānaṃ初禅那
§226
‘‘So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
「他远离诸欲，远离不善法，有寻、有伺，具足远离所生的喜乐，进入并安住于初禅。他以远离所生的喜乐灌溉、充溢、充满、遍满此身，全身无一处不为远离所生的喜乐所及。
§227
‘‘Seyyathāpi , mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「大王，犹如善巧的浴师或浴师弟子，在铜盘中散布沐浴粉末，洒水揉和，使沐浴粉团被水分浸透、遍透、内外充满而不滴。如是，大王，比库以远离所生的喜乐灌溉、充溢、充满、遍满此身，全身无一处不为远离所生的喜乐所及。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。
Dutiyajjhānaṃ第二禅那
§228
‘‘Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
「复次，大王，比库寻伺寂止故，内心清净，心专一性，无寻、无伺，具足定所生的喜乐，进入并安住于第二禅。他以定所生的喜乐灌溉、充溢、充满、遍满此身，全身无一处不为定所生的喜乐所及。
§229
‘‘Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「大王,譬如有水池,深且泉涌,其东方无水入口,南方无水入口,西方无水入口,北方无水入口,天也不时时给予适当的雨水,然而从那水池本身,清凉的水流涌出后,使那水池遍满清凉的水、充满清凉的水、盈满清凉的水、普遍充满清凉的水,那水池的任何部分都没有不被清凉的水所遍满的。同样地,大王,比库使这个身体遍满由定所生的喜乐、充满由定所生的喜乐、盈满由定所生的喜乐、普遍充满由定所生的喜乐,他身体的任何部分都没有不被由定所生的喜乐所遍满的。大王,这也是现见的沙门果,比先前诸现见的沙门果更殊胜、更微妙。
Tatiyajjhānaṃ第三禅那
§230
‘‘Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
「再者,大王!比库以离喜而住于舍,具念、正知,以身体验乐,那个圣者们所说的『具舍、具念、乐住者』,证入第三禅那而住。他以无喜之乐遍满此身,遍流此身,遍满充溢此身,遍布此身,他的身体全部没有任何处不被无喜之乐遍布。
§231
‘‘Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni , nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「大王!譬如在青莲池、红莲池或白莲池中,一些青莲、红莲或白莲生于水中,长于水中,不出水面,沉于水下培育,那些从顶至根都被清凉的水浸透、遍满、充满、遍流,那整体的青莲、红莲或白莲没有任何部分未被清凉的水遍流;同样地,大王!比库以离喜之乐浸透此身,遍流此身,充满此身,遍满此身,他整体的身没有任何部分未被离喜之乐遍流。大王!这也是沙门果的现见,比先前诸沙门果的现见更殊胜、更微妙。
Catutthajjhānaṃ第四禅那
§232
‘‘Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
「再者,大王,比库以舍断乐与舍断苦,及先前喜忧的灭没,成就不苦不乐、因舍而念清净的第四禅那而住。他以清净、明净的心遍满此身而坐,他的全身没有任何地方不被清净、明净的心所遍满。
§233
‘‘Seyyathāpi , mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「大王,譬如有人以白布连头包裹而坐,他全身没有任何地方不被白布覆盖;同样地,大王,比库以清净、纯洁的心遍满此身而坐,他全身没有任何地方不被清净、纯洁的心所遍满。大王,这也是沙门果的现世果报,比先前诸沙门果的现世果报更殊胜、更微妙。
Vipassanāñāṇaṃ观智
§234
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti.
「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向智见。他如此了知：『我的此身，有色、由四大所成、父母所生、依饭食长养、无常、破坏、磨灭、变坏、离散之法；而我的此识依此而住、与此相连。』
§235
‘‘Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Idampi kho, mahārāja , sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「大王,譬如有琉璃宝玉,美丽、天然,有八个切面,精心打磨,清净、明澈、无浊,具足一切特征。其中穿入线:或青、或黄、或红、或白、或淡黄线。具眼的人将它放在手中观察:『这琉璃宝玉,美丽、天然,有八个切面,精心打磨,清净、明澈、无浊,具足一切特征;其中这穿入的线:或青、或黄、或红、或白、或淡黄线。』大王,同样地,比库这样已有定的心,清净、明澈、无瑕、离随烦恼、柔软、适业、住立、到达不动时,他引导心、倾向心于智见。他这样了知:『这我的身体是色,由四大种所成,从父母而生,由饭粥食物所积集,无常、涂抹、按摩、破坏、毁灭之法性;而这我的识,在这里依存,在这里系缚。』大王,这也是现世沙门果,比先前的现世沙门果更殊胜、更微妙。
Manomayiddhiñāṇaṃ意所成神变智
§236
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.
「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向化作意生身。他从此身化作另一身，有色、意所成、具足一切肢节、诸根无缺。
§237
‘‘Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya . Tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti . Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’’ti. Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti . Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「大王，犹如有人从文叉草中抽出草芯。他这样想：『此是文叉草，此是草芯；文叉草是一物，草芯是另一物，草芯乃从文叉草中抽出。』大王，犹如有人从鞘中拔剑。他这样想：『此是剑，此是鞘；剑是一物，鞘是另一物，剑乃从鞘中拔出。』大王，犹如有人从蛇笼中取出蛇。他这样想：『此是蛇，此是蛇笼；蛇是一物，蛇笼是另一物，蛇乃从蛇笼中取出。』如是，大王，比库当心如是得定……他从此身化作另一身，有色、意所成、具足一切肢节、诸根无缺。大王，此亦是现世可见的沙门果，比前述现世可见的沙门果更殊胜、更微妙。
Iddhividhañāṇaṃ神变智
§238
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti . So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā . Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.
「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向种种神变。他成就种种神变——一身成多身，多身成一身；显身、隐身；穿壁、穿墙、穿山，无碍而行，如行虚空；于地中出没，犹如于水；于水上行走不陷，犹如于地；结跏趺坐于空中行进，如飞鸟般；以手触摸、拂拭此大神力、大威势的日月；身以自在力达于梵天界。
§239
‘‘Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「大王,譬如熟练的陶师或陶师学徒,对善加工的泥土,无论期望做成任何器皿的样式,他都能做成那样,能完成那样。又譬如,大王,熟练的象牙匠或象牙匠学徒,对善加工的象牙,无论期望做成任何象牙制品的样式,他都能做成那样,能完成那样。又譬如,大王,熟练的金匠或金匠学徒,对善加工的黄金,无论期望做成任何黄金制品的样式,他都能做成那样,能完成那样。同样地,大王,比库以如此得定的心,清净、洁净、无斑点、离随烦恼、柔软、适业、住立、达到不动时,引导心、倾心向神变智。他体验种种神变:成为一个后成为多个,成为多个后成为一个;显现、隐没;无障碍地穿过墙、穿过围墙、穿过山,如同在虚空中。在地中作出没,如同在水中。在水上不沉地行走,如同在地上。在虚空中结跏趺而行,如同有翼的鸟。以手触摸、抚摸这些如此大神力、如此大威力的日月。以身行使自在力直到梵天界。这也是,大王,现见的沙门果,比先前诸现见的沙门果更殊胜、更微妙。
Dibbasotañāṇaṃ天耳智
§240
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向天耳界。他以清净、超越人间的天耳界，同时听闻天、人两种声音，远近皆然。
§241
‘‘Seyyathāpi , mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi . Tassa evamassa – ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi . Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「大王,譬如有人行于道路中,他听到大鼓声、小鼓声、螺贝箫笛大鼓声。他这样想:『大鼓声』,『小鼓声』,『螺贝箫笛大鼓声』。同样地,大王,当比库如是心得定、清净、皎洁、无斑点、离随烦恼、柔软、适业、住立、到达不动时,他引导心、倾心向天耳界。他以清净、超越人的天耳界,听闻两种声音:天的和人的,远的和近的。大王,这也是现世沙门果,比先前的现世沙门果更殊胜、更微妙。」
Cetopariyañāṇaṃ他心智
§242
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti , vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.
当他的心如此得定、清净、净化、无秽、离随烦恼、柔软、适业、住立、达到不动时,他引导心、倾向心于他心智。他以心遍知其他有情、其他人的心:有贪的心,他了知为「有贪的心」;离贪的心,他了知为「离贪的心」;有嗔的心,他了知为「有嗔的心」;离嗔的心,他了知为「离嗔的心」;有痴的心,他了知为「有痴的心」;离痴的心,他了知为「离痴的心」;收缩的心,他了知为「收缩的心」;散乱的心,他了知为「散乱的心」;广大的心,他了知为「广大的心」;不广大的心,他了知为「不广大的心」;有上的心,他了知为「有上的心」;无上的心,他了知为「无上的心」;得定的心,他了知为「得定的心」;未得定的心,他了知为「未得定的心」;解脱的心,他了知为「解脱的心」;未解脱的心,他了知为「未解脱的心」。
§243
‘‘Seyyathāpi , mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti jāneyya, akaṇikaṃ vā ‘akaṇika’nti jāneyya; evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「大王,譬如女人或男人,年轻、青春、喜好装饰,在镜中或清净、洁净、清澈的水盆中观察自己的面相,有黑痣者,便知『有黑痣』,无黑痣者,便知『无黑痣』;同样地,大王,比库如是心得定、清净、洁净、无瑕、离随烦恼、柔软、适合作业、住立、到达不动时,引导心、转心向他心智。他以心遍知其他众生、其他人的心而了知——有贪的心,他了知『有贪的心』,离贪的心,他了知『离贪的心』,有嗔的心,他了知『有嗔的心』,离嗔的心,他了知『离嗔的心』,有痴的心,他了知『有痴的心』,离痴的心,他了知『离痴的心』,收缩的心,他了知『收缩的心』,散乱的心,他了知『散乱的心』,广大的心,他了知『广大的心』,不广大的心,他了知『不广大的心』,有上的心,他了知『有上的心』,无上的心,他了知『无上的心』,得定的心,他了知『得定的心』,未得定的心,他了知『未得定的心』,解脱的心,他了知『解脱的心』,未解脱的心,他了知『未解脱的心』。大王,这也是现见的沙门果,比先前的现见沙门果更殊胜、更微妙。
Pubbenivāsānussatiñāṇaṃ宿住随念智
§244
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向宿住随念智。他忆念种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，乃至多成劫、多坏劫、多成坏劫——『在那里我曾如是名、如是姓、如是种姓、如是饮食、感受如是苦乐、如是寿量。从那里死后生于彼处；在彼处我曾如是名、如是姓……寿终从彼处死后生于此处。』如是连同行相、处所忆念种种宿住。
§245
‘‘Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ , tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「譬如,大王,人从自己的村庄走到另一个村庄,从那村庄又走到另一个村庄。他从那村庄返回自己的村庄。他这样想:『我从自己的村庄到那个村庄,在那里我这样站立、这样坐、这样说话、这样沉默,从那村庄又到那个村庄,在那里我也这样站立、这样坐、这样说话、这样沉默,我从那村庄返回自己的村庄。』同样地,大王,比库以这样心得定、清净、皎洁、无秽、离随烦恼、柔软、适业、住立、到达不动时,引导其心、倾向其心于随念过去住处智。他随念种种过去住处,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生,许多坏劫、许多成劫、许多坏成劫,『在那里我是这样的名、这样的姓、这样的容色、这样的食物、这样的苦乐感受、这样的寿量,我从那里死后,在那里出生;在那里我也是这样的名、这样的姓、这样的容色、这样的食物、这样的苦乐感受、这样的寿量,我从那里死后,在这里出生。』这样他随念种种过去住处,带着相、带着细节。大王,这也是现见的沙门果,比之前的现见的沙门果更殊胜、更微妙。
Dibbacakkhuñāṇaṃ天眼智
§246
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
当心如此入定、清净、净白、无瑕、远离随烦恼、柔软、适业、住立、达到不动时,他导引心、倾向心至有情死生智。他以清净、超越人眼的天眼,见有情死时、生时,下劣、殊胜,美丽、丑陋,善趣、恶趣,随业前往之有情,他知晓:「确实这些尊敬的有情,具足身恶行,具足语恶行,具足意恶行,诽谤圣者,邪见者,怀有邪见之业,他们身坏死后,投生到苦界、恶趣、堕处、地狱。或者这些尊敬的有情,具足身善行,具足语善行,具足意善行,不诽谤圣者,正见者,怀有正见之业,他们身坏死后,投生到善趣、天界。」如此以清净、超越人眼的天眼,见有情死时、生时,下劣、殊胜,美丽、丑陋,善趣、恶趣,随业前往之有情,他知晓。
§247
‘‘Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. ‘Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
「大王,譬如在十字路中央有一座高楼,具眼之人站在那里,他看见人们进入房屋、离开房屋、在大街上往来、坐在十字路中央。他如此想:『这些人进入房屋,这些人离开,这些人在大街上往来,这些人坐在十字路中央。』同样地,大王,比库以如是定心、清净、皎洁、无秽、离随烦恼、柔软、适业、住立、不动之心,引导心、倾向心于众生死生智。他以清净、超越人的天眼,看见众生死时、生时、卑贱者、尊贵者、美好者、丑陋者、善趣者、恶趣者,他了知众生随业流转:『这些尊贵的众生具足身恶行、具足语恶行、具足意恶行、诽谤圣者、邪见、受持邪见业,他们身坏命终后,往生到苦处、恶趣、堕处、地狱。而这些尊贵的众生具足身善行、具足语善行、具足意善行、不诽谤圣者、正见、受持正见业,他们身坏命终后,往生到善趣、天界。』如此,他以清净、超越人的天眼,看见众生死时、生时、卑贱者、尊贵者、美好者、丑陋者、善趣者、恶趣者,他了知众生随业流转。大王,这也是现见的沙门果,比先前的现见沙门果更殊胜、更微妙。
Āsavakkhayañāṇaṃ漏尽智
§248
‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti , ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
「当心如是得定、清净、洁白、无秽、离随烦恼、柔软、可作、住立、不动时，他引心、导心趣向漏尽智。他如实了知『此是苦』，如实了知『此是苦集』，如实了知『此是苦灭』，如实了知『此是苦灭之道』。如实了知『此等是漏』，如实了知『此是漏集』，如实了知『此是漏灭』，如实了知『此是漏灭之道』。如是了知、如是见者，其心从欲漏中解脱，从有漏中解脱，从无明漏中解脱。解脱时生起『已解脱』之智。他了知：『生已尽，梵行已立，所作已办，不受后有。』
§249
‘‘Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. ‘So idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti , ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavāti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī’’ti.
「大王,譬如在山间峡谷有一清澈、澄净、不浊的水池。在那里,有眼的人站在岸边,会看见牡蛎、贝壳、砂砾石块、鱼群在游动和停止。他会这样想:'这水池清澈、澄净、不浊。在那里,这些牡蛎、贝壳、砂砾石块、鱼群在游动和停止。'同样地,大王,比库以如是得定之心,清净、皎洁、无秽、离随烦恼、柔软、适业、住立、到达不动时,引导心、倾心于诸漏尽智。他如实了知:'这是苦',如实了知:'这是苦集',如实了知:'这是苦灭',如实了知:'这是导至苦灭之道'。如实了知:'这些是漏',如实了知:'这是漏集',如实了知:'这是漏灭',如实了知:'这是导至漏灭之道'。当他如是知、如是见时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱。在已解脱时,有'已解脱'之智,他了知:'生已尽,梵行已立,应作已作,不再有此存在。'大王,这现见的沙门果比先前诸现见的沙门果更殊胜、更微妙。大王,从这现见的沙门果,没有其他更上、更微妙的现见的沙门果。」
Ajātasattuupāsakattapaṭivedanā未生怨近事男表白
§250
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito . Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ. Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.
如是说已，韦提希之子马嘎达国王未生怨对世尊说：「奇哉，尊者！奇哉，尊者！尊者，犹如倒者令起，覆者令显，为迷者指路，于黑暗中持灯，『使有眼者得见诸色』。如是，世尊以种种方便阐明了法。尊者，我今皈依世尊、法及比库僧。愿世尊摄受我为近事男，从今日起乃至命终，我皈依三宝。尊者，我犯过失，如愚昧、如迷惑、如不善——我为争夺王位，将如法的法王父亲杀害。尊者，愿世尊接受我的过失为过失，以便将来防护。」
§251
‘‘Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi. Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī’’ti.
「确实，大王，您犯了过失，如愚昧、如迷惑、如不善——您将如法的法王父亲杀害。然，大王，既然您见过失为过失，如法忏悔，我们便接受您的忏悔。大王，能见过失为过失而如法忏悔，并将来防护者，于圣者之律中乃是增长。」
§252
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
如是说已，韦提希之子马嘎达国王未生怨对世尊说：「尊者，我们现在告辞了，我们有许多事务、许多应作之事。」「大王，请随您所宜。」于是韦提希之子马嘎达国王未生怨对世尊所说欢喜随喜，从座起身，礼敬世尊，右绕而去。
§253
Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi – ‘‘khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā. Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
于是世尊在韦提希之子马嘎达国王未生怨离去不久，告诉诸比库：「比库们，此王已失坏自己；比库们，此王已毁伤自己。比库们，若此王未将如法的法王父亲杀害，他今日在此座位上，便能生起远尘离垢之法眼。」世尊这样说。那些比库对世尊所说欢喜随喜。
Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ. · 沙门果经完 第二