B0102010306pāsādikasuttaṃ（樓閣經）c3.5s

Pāsādikasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṃ ambavane pāsāde.

Nigaṇṭhanāṭaputtakālaṅkiriyā

Tena kho pana samayena nigaṇṭho nāṭaputto [nāthaputto (sī. pī.)] pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – 『『na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī』』ti. Vadhoyeva kho [vadhoyeveko (ka.)] maññe nigaṇṭhesu nāṭaputtiyesu vattati [anuvattati (syā. ka.)]. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā , tepi [te tesu (ka.)] nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā [nibbindarūpā (ka.)] virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho [vassaṃvuttho (sī. syā. pī.)] yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – 『『nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe』』ti.

Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca – 『『atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā』』ti [āroceyyāmāti (syā.)]. 『『Evaṃ, bhante』』ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『ayaṃ, bhante, cundo samaṇuddeso evamāha, 『nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā…pe… bhinnathūpe appaṭisaraṇe』』』ti.

Asammāsambuddhappaveditadhammavinayo

『『Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo – 『tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī』ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – 『etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto』ti. Yo ca samādapeti [samādāpeti (sī. ṭṭha.)], yañca samādapeti, yo ca samādapito [samādāpito (sī. ṭṭha.)] tathattāya paṭipajjati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

這是我的翻譯: 悅意經如是我聞。一時,世尊住在釋迦族中,在名為維達尼亞的釋迦族人的芒果林中的高樓。尼乾子那達子的去世那時,尼乾子那達子剛剛在波婆城去世。他去世后,尼乾子徒眾分裂成兩派,爭吵、鬥爭、爭論,互相用言語攻擊,說:"你不懂這法律,我懂這法律,你怎麼會懂這法律?你行為錯誤,我行為正確。我言之有理,你言不及義。應該先說的你后說,應該后說的你先說。你的觀點顛倒了,你的論點被駁倒了,你被擊敗了,去解脫你的論點吧,如果你能的話就解釋清楚吧。"似乎只有殺戮在尼乾子那達子的徒眾中蔓延。即使是尼乾子那達子的在家弟子,穿白衣的人,也對尼乾子那達子的徒眾感到厭煩、失望、退避,這是因為法律被錯誤宣說,被錯誤傳授,不能引導出離,不能導向寂靜,不是正等覺者所宣說的,塔已倒塌,無處可歸依。那時,沙門學童周陀在波婆城度過雨安居后,來到沙摩村,到阿難尊者那裡。到了之後,向阿難尊者禮拜,然後坐在一旁。坐在一旁的沙門學童周陀對阿難尊者說:"尊者,尼乾子那達子剛剛在波婆城去世。他去世后,尼乾子徒眾分裂...塔已倒塌,無處可歸依。" 阿難尊者聽了這話后,對沙門學童周陀說:"周陀賢友,這確實是值得向世尊稟報的事。來吧,周陀賢友,我們一起去見世尊,到了之後我們將這件事告訴世尊。""是的,尊者。"沙門學童周陀回答阿難尊者。於是阿難尊者和沙門學童周陀一起去見世尊。到了之後,向世尊禮拜,然後坐在一旁。坐在一旁的阿難尊者對世尊說:"尊者,這位沙門學童周陀說,'尊者,尼乾子那達子剛剛在波婆城去世。他去世后,尼乾子徒眾分裂...塔已倒塌,無處可歸依。'" 非正等覺者所宣說的法律 "周陀,對於被錯誤宣說的法律,被錯誤傳授的,不能引導出離的,不能導向寂靜的,非正等覺者所宣說的,確實會這樣。在這裡,周陀,如果導師不是正等覺者,法被錯誤宣說,被錯誤傳授,不能引導出離,不能導向寂靜,非正等覺者所宣說,弟子在那法中不如法如律而行,不正確而行,不隨法而行,違背那法而行。應該這樣對他說:'賢友,這是你的得益,這是你的善得,你的導師不是正等覺者,法被錯誤宣說,被錯誤傳授,不能引導出離,不能導向寂靜,非正等覺者所宣說。而你在那法中不如法如律而行,不正確而行,不隨法而行,違背那法而行。'周陀,在這裡,導師應受譴責,法也應受譴責,而弟子則應這樣稱讚。周陀,如果有人對這樣的弟子這樣說:'愿這位尊者如導師所教導、宣說的那樣修行',那麼勸導者、被勸導者,以及被勸導后如此修行的人,都會造下大量的惡業。為什麼呢?周陀,因為對於被錯誤宣說的法律,被錯誤傳授的,不能引導出離的,不能導向寂靜的,非正等覺者所宣說的,確實會這樣。

『『Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo – 『tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho , dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī』ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – 『addhāyasmā ñāyappaṭipanno ñāyamārādhessatī』ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

Sammāsambuddhappaveditadhammavinayo

『『Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo – 『tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī』ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvako ca tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – 『etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto』ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ , cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.
『『Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo – 『tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te [satthā ca te arahaṃ (syā.)] sammāsambuddho , dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī』ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – 『addhāyasmā ñāyappaṭipanno ñāyamārādhessatī』ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito [pasattho (syā.)] bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

Sāvakānutappasatthu

這是我的翻譯: "然而,周陀,在這裡,如果導師不是正等覺者,法被錯誤宣說,被錯誤傳授,不能引導出離,不能導向寂靜,非正等覺者所宣說,而在那法中如法如律而行,正確而行,隨法而行,接受那法而行。應該這樣對他說:'賢友,這是你的不得,這是你的惡得,你的導師不是正等覺者,法被錯誤宣說,被錯誤傳授,不能引導出離,不能導向寂靜,非正等覺者所宣說。而你在那法中如法如律而行,正確而行,隨法而行,接受那法而行。'周陀,在這裡,導師應受譴責,法也應受譴責,也應這樣受譴責。周陀,如果有人對這樣的這樣說:'尊者確實正確修行,必將證得正道',那麼稱讚者、被稱讚者,以及被稱讚后更加精進的人,都會造下大量的惡業。為什麼呢?周陀,因為對於被錯誤宣說的法律,被錯誤傳授的,不能引導出離的,不能導向寂靜的,非正等覺者所宣說的,確實會這樣。正等覺者所宣說的法律 "然而,周陀,在這裡,如果導師是正等覺者,法被善說,被善傳,能引導出離,能導向寂靜,是正等覺者所宣說,而在那法中不如法如律而行,不正確而行,不隨法而行,違背那法而行。應該這樣對他說:'賢友,這是你的不得,這是你的惡得,你的導師是正等覺者,法被善說,被善傳,能引導出離,能導向寂靜,是正等覺者所宣說。而你在那法中不如法如律而行,不正確而行,不隨法而行,違背那法而行。'周陀,在這裡,導師應受稱讚,法也應受稱讚,而則應這樣受譴責。周陀,如果有人對這樣的這樣說:'愿這位尊者如導師所教導、宣說的那樣修行',那麼勸導者、被勸導者,以及被勸導后如此修行的人,都會造下大量的福德。為什麼呢?周陀,因為對於被善說的法律,被善傳的,能引導出離的,能導向寂靜的,正等覺者所宣說的,確實會這樣。 "然而,周陀,在這裡,如果導師是正等覺者,法被善說,被善傳,能引導出離,能導向寂靜,是正等覺者所宣說,而在那法中如法如律而行,正確而行,隨法而行,接受那法而行。應該這樣對他說:'賢友,這是你的得益,這是你的善得,你的導師是正等覺者,法被善說,被善傳,能引導出離,能導向寂靜,是正等覺者所宣說。而你在那法中如法如律而行,正確而行,隨法而行,接受那法而行。'周陀,在這裡,導師應受稱讚,法也應受稱讚,也應這樣受稱讚。周陀,如果有人對這樣的這樣說:'尊者確實正確修行,必將證得正道',那麼稱讚者、被稱讚者,以及被稱讚后更加精進的人,都會造下大量的福德。為什麼呢?周陀,因為對於被善說的法律,被善傳的,能引導出離的,能導向寂靜的,正等覺者所宣說的,確實會這樣。使悲傷的導師

『『Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti.

Sāvakānanutappasatthu

『『Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti . Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā camha saddhamme, kevalañca no paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ . Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti.

Brahmacariyaaparipūrādikathā

『『Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

『『Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.

『『Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto , no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

『『Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.

這是我的翻譯: "然而,周陀,在這裡,如果導師出現於世間,是阿羅漢、正等覺者,法被善說,被善傳,能引導出離,能導向寂靜,是正等覺者所宣說,但是弟子們在正法中未能完全理解其義,他們的梵行也未能完全顯露、闡明、包含一切、具有神變,未能被天人善為宣說。然後導師入滅了。周陀,這樣的導師去世后,弟子們會感到悲傷。為什麼呢?因為'我們的導師出現於世間,是阿羅漢、正等覺者,法被善說,被善傳,能引導出離,能導向寂靜,是正等覺者所宣說,但是我們在正法中未能完全理解其義,我們的梵行也未能完全顯露、闡明、包含一切、具有神變,未能被天人善為宣說。然後我們的導師入滅了。'周陀,這樣的導師去世后,弟子們會感到悲傷。不使弟子悲傷的導師 "然而,周陀,在這裡,如果導師出現於世間,是阿羅漢、正等覺者,法被善說,被善傳,能引導出離,能導向寂靜,是正等覺者所宣說,而且弟子們在正法中完全理解其義,他們的梵行也完全顯露、闡明、包含一切、具有神變,被天人善為宣說。然後導師入滅了。周陀,這樣的導師去世后,弟子們不會感到悲傷。為什麼呢?因為'我們的導師出現於世間,是阿羅漢、正等覺者,法被善說,被善傳,能引導出離,能導向寂靜,是正等覺者所宣說,而且我們在正法中完全理解其義,我們的梵行也完全顯露、闡明、包含一切、具有神變,被天人善為宣說。然後我們的導師入滅了。'周陀,這樣的導師去世后,弟子們不會感到悲傷。關於梵行不圓滿等的討論 "周陀,即使梵行具備這些因素,但如果導師不是長老、久經歷練、出家已久、年高德劭,那麼這梵行就在這一方面不圓滿。 "然而,周陀,當梵行不僅具備這些因素,而且導師也是長老、久經歷練、出家已久、年高德劭,那麼這梵行就在這一方面圓滿。 "周陀,即使梵行具備這些因素,導師也是長老、久經歷練、出家已久、年高德劭,但如果沒有長老比丘弟子是聰明的、訓練有素的、自信的、已達安穩的,能夠善說正法,能夠以正法善巧地駁斥已生起的異論並宣說具有神變的法,那麼這梵行就在這一方面不圓滿。 "然而,周陀,當梵行不僅具備這些因素,導師也是長老、久經歷練、出家已久、年高德劭,而且有長老比丘弟子是聰明的、訓練有素的、自信的、已達安穩的,能夠善說正法,能夠以正法善巧地駁斥已生起的異論並宣說具有神變的法,那麼這梵行就在這一方面圓滿。

『『Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. No ca khvassa majjhimā bhikkhū sāvakā honti…pe… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti…pe… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti…pe… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti…pe… majjhimā cassa bhikkhuniyo sāvikā honti , no ca khvassa navā bhikkhuniyo sāvikā honti…pe… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino…pe… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino…pe… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ…pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

『『Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Majjhimā cassa bhikkhū sāvakā honti…pe… navā cassa bhikkhū sāvakā honti…pe… therā cassa bhikkhuniyo sāvikā honti…pe… majjhimā cassa bhikkhuniyo sāvikā honti…pe… navā cassa bhikkhuniyo sāvikā honti…pe… upāsakā cassa sāvakā honti…pe… gihī odātavasanā brahmacārino . Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo…pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, lābhaggappattañca yasaggappattañca. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.

這是我的翻譯: "周陀,即使梵行具備這些因素,導師也是長老、久經歷練、出家已久、年高德劭,有長老比丘弟子是聰明的、訓練有素的、自信的、已達安穩的,能夠善說正法,能夠以正法善巧地駁斥已生起的異論並宣說具有神變的法,但如果沒有中年比丘弟子...有中年比丘弟子,但沒有新學比丘弟子...有新學比丘弟子,但沒有長老比丘尼弟子...有長老比丘尼弟子,但沒有中年比丘尼弟子...有中年比丘尼弟子,但沒有新學比丘尼弟子...有新學比丘尼弟子,但沒有在家男居士弟子穿白衣修梵行...有在家男居士弟子穿白衣修梵行,但沒有在家男居士弟子穿白衣享受欲樂...有在家男居士弟子穿白衣享受欲樂,但沒有在家女居士弟子穿白衣修梵行...有在家女居士弟子穿白衣修梵行,但沒有在家女居士弟子穿白衣享受欲樂...有在家女居士弟子穿白衣享受欲樂,但梵行不興盛、繁榮、廣大、衆所周知、廣為人知、為天人所善為宣說...梵行興盛、繁榮、廣大、衆所周知、廣為人知、為天人所善為宣說,但未達到最高的利養和名聲。那麼這梵行就在這一方面不圓滿。 "然而,周陀,當梵行不僅具備這些因素,導師也是長老、久經歷練、出家已久、年高德劭,有長老比丘弟子是聰明的、訓練有素的、自信的、已達安穩的,能夠善說正法,能夠以正法善巧地駁斥已生起的異論並宣說具有神變的法,而且有中年比丘弟子...有新學比丘弟子...有長老比丘尼弟子...有中年比丘尼弟子...有新學比丘尼弟子...有在家男居士弟子穿白衣修梵行,有在家男居士弟子穿白衣享受欲樂...有在家女居士弟子穿白衣修梵行...有在家女居士弟子穿白衣享受欲樂...梵行興盛、繁榮、廣大、衆所周知、廣為人知、為天人所善為宣說,而且達到最高的利養和名聲。那麼這梵行就在這一方面圓滿。

『『Ahaṃ kho pana, cunda, etarahi satthā loke uppanno arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.

『『Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Santi kho pana me, cunda , etarahi majjhimā bhikkhū sāvakā…pe… santi kho pana me, cunda, etarahi navā bhikkhū sāvakā…pe… santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino…pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino…pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo…pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo…pe… etarahi kho pana me, cunda, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.

『『Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṃ, cunda, aññaṃ ekasatthārampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāhaṃ. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; nāhaṃ, cunda, aññaṃ ekaṃ saṃghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – 『sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsita』nti. Idameva taṃ sammā vadamāno vadeyya – 『sabbākārasampannaṃ…pe… suppakāsita』nti.

『『Udako [uddako (sī. syā. pī.)] sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati – 『passaṃ na passatī』ti. Kiñca passaṃ na passatīti? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. Idaṃ vuccati – 『passaṃ na passatī』ti. Yaṃ kho panetaṃ, cunda, udakena rāmaputtena bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ khurameva sandhāya. Yañca taṃ [yañcetaṃ (syā. ka.)], cunda, sammā vadamāno vadeyya – 『passaṃ na passatī』ti, idameva taṃ [idamevetaṃ (ka.)] sammā vadamāno vadeyya – 『passaṃ na passatī』ti. Kiñca passaṃ na passatīti? Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitanti, iti hetaṃ passati [suppakāsitaṃ, iti hetaṃ na passatīti (syā. ka.)]. Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati [na passatīti (syā. ka.)]. Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ [parisuddhataraṃ (syā. ka.), paripūrataraṃ (?)] assāti, iti hetaṃ na passati. Idaṃ vuccati cunda – 『passaṃ na passatī』ti. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – 『sabbākārasampannaṃ…pe… brahmacariyaṃ suppakāsita』nti. Idameva taṃ sammā vadamāno vadeyya – 『sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsita』nti.

Saṅgāyitabbadhammo

這是我的翻譯: "周陀,現在我作為導師出現於世間,是阿羅漢、正等覺者。法被善說,被善傳,能引導出離,能導向寂靜,是正等覺者所宣說。我的弟子們在正法中完全理解其義,他們的梵行也完全顯露、闡明、包含一切、具有神變,被天人善為宣說。周陀,現在我作為導師是長老、久經歷練、出家已久、年高德劭。 "周陀,現在我有長老比丘弟子是聰明的、訓練有素的、自信的、已達安穩的,能夠善說正法,能夠以正法善巧地駁斥已生起的異論並宣說具有神變的法。周陀,現在我有中年比丘弟子...周陀,現在我有新學比丘弟子...周陀,現在我有長老比丘尼弟子...周陀,現在我有中年比丘尼弟子...周陀,現在我有新學比丘尼弟子...周陀,現在我有在家男居士弟子穿白衣修梵行...周陀,現在我有在家男居士弟子穿白衣享受欲樂...周陀,現在我有在家女居士弟子穿白衣修梵行...周陀,現在我有在家女居士弟子穿白衣享受欲樂...周陀,現在我的梵行興盛、繁榮、廣大、衆所周知、廣為人知、為天人所善為宣說。 "周陀,就目前世間出現的導師而言,我不見有任何一位導師能像我這樣達到如此高的利養和名聲。周陀,就目前世間出現的僧團或團體而言,我不見有任何一個僧團能像這個比丘僧團這樣達到如此高的利養和名聲。周陀,如果有人正確地說:'這是一個具備一切方面、圓滿一切方面、無欠無餘、善說、完全圓滿、善為宣說的梵行',那麼他就是在正確地說:'這是一個具備一切方面...善為宣說的梵行'。 "周陀,烏達卡·羅摩子曾經這樣說:'看見卻不看見'。什麼是看見卻不看見呢?他看見剃刀的背面,卻看不見刀刃。這就是所謂的'看見卻不看見'。周陀,烏達卡·羅摩子所說的是低劣的、粗俗的、凡夫的、非聖者的、無益的,只是關於剃刀而已。周陀,如果有人正確地說'看見卻不看見',那麼他就應該這樣說:'看見卻不看見'。什麼是看見卻不看見呢?他看見'這是一個具備一切方面、圓滿一切方面、無欠無餘、善說、完全圓滿、善為宣說的梵行',但他看不見'如果從這裡減去什麼,它就會更加清凈',他也看不見'如果在這裡增加什麼,它就會更加圓滿'。周陀,這就是所謂的'看見卻不看見'。周陀,如果有人正確地說:'這是一個具備一切方面...善為宣說的梵行',那麼他就是在正確地說:'這是一個具備一切方面、圓滿一切方面、無欠無餘、善說、完全圓滿、善為宣說的梵行

Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, cunda , dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ? Seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā , ariyo aṭṭhaṅgiko maggo. Ime kho te, cunda, dhammā mayā abhiññā desitā. Yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

Saññāpetabbavidhi

『『Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ [sikkhitabbaṃ (bahūsu)] aññataro sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – 『ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī』ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – 『imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca [imesaṃ vā (syā. pī. ka.), imesaṃ (sī.)] byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro』ti ? So ce evaṃ vadeyya – 『imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva [yañceva (sī. ka.), ṭīkā oloketabbā] etāni; imesañca [imedaṃ (sabbattha)] byañjanānaṃ ayameva attho opāyikataro, yā ceva [yañceva (sī. ka.), ṭīkā oloketabbā] eso』ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca atthassa tesañca byañjanānaṃ nisantiyā.
『『Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – 『ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī』ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – 『imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro』ti? So ce evaṃ vadeyya – 『imesaṃ kho, āvuso, byañjanānaṃ ayameva attho opāyikataro, yā ceva eso』ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā.
『『Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – 『ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī』ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo – 『imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī』ti? So ce evaṃ vadeyya – 『imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yāni ceva etānī』ti . So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tesaññeva byañjanānaṃ nisantiyā.
『『Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – 『ayaṃ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī』ti. Tassa 『sādhū』ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ; tassa 『sādhū』ti bhāsitaṃ abhinanditvā anumoditvā so evamassa vacanīyo – 『lābhā no āvuso, suladdhaṃ no āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma evaṃ atthupetaṃ byañjanupeta』nti.

Paccayānuññātakāraṇaṃ

這是我的翻譯: "因此,周陀,對於我以證智所說的法,你們都應當聚集在一起,以義對義、以文對文地誦習,不要爭論,這樣這梵行就會持久、長存,這將有利於眾多人,帶來眾多人的快樂,出於對世間的悲憫,爲了天人的利益、福祉和快樂。周陀,什麼是我以證智所說的法,你們都應當聚集在一起,以義對義、以文對文地誦習,不要爭論,這樣這梵行就會持久、長存,這將有利於眾多人,帶來眾多人的快樂,出於對世間的悲憫,爲了天人的利益、福祉和快樂?就是:四念處、四正勤、四神足、五根、五力、七覺支、八聖道分。周陀,這些就是我以證智所說的法,你們都應當聚集在一起,以義對義、以文對文地誦習,不要爭論,這樣這梵行就會持久、長存,這將有利於眾多人,帶來眾多人的快樂,出於對世間的悲憫,爲了天人的利益、福祉和快樂。應當勸導的方法 "周陀,當你們和合、歡喜、不爭論、學習時,如果有某位同梵行者在僧團中說法。如果你們認為:'這位尊者錯誤地理解了義理,錯誤地安置了文句。'你們不應贊同也不應反對,不贊同也不反對后,應該這樣對他說:'賢友,對於這個義理,是這些文句還是那些文句更合適?對於這些文句,是這個義理還是那個義理更合適?'如果他這樣說:'賢友,對於這個義理,這些文句更合適,而不是那些;對於這些文句,這個義理更合適,而不是那個。'不應抬舉他也不應貶低他,不抬舉也不貶低后,應該善巧地勸導他理解那個義理和那些文句。 "周陀,如果另一位同梵行者在僧團中說法。如果你們認為:'這位尊者錯誤地理解了義理,但正確地安置了文句。'你們不應贊同也不應反對,不贊同也不反對后,應該這樣對他說:'賢友,對於這些文句,是這個義理還是那個義理更合適?'如果他這樣說:'賢友,對於這些文句,這個義理更合適,而不是那個。'不應抬舉他也不應貶低他,不抬舉也不貶低后,應該善巧地勸導他理解那個義理。 "周陀,如果另一位同梵行者在僧團中說法。如果你們認為:'這位尊者正確地理解了義理,但錯誤地安置了文句。'你們不應贊同也不應反對,不贊同也不反對后,應該這樣對他說:'賢友,對於這個義理,是這些文句還是那些文句更合適?'如果他這樣說:'賢友,對於這個義理,這些文句更合適,而不是那些。'不應抬舉他也不應貶低他,不抬舉也不貶低后,應該善巧地勸導他理解那些文句。 "周陀,如果另一位同梵行者在僧團中說法。如果你們認為:'這位尊者正確地理解了義理,也正確地安置了文句。'你們應該贊同他說'善哉',應該隨喜;贊同他說'善哉'並隨喜后,應該這樣對他說:'賢友,這是我們的得益,這是我們的善得,我們能見到像你這樣的同梵行者,如此通達義理和文句。' 允許資具的原因

『『Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemi. Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ paṭighātāya dhammaṃ desemi. Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ saṃvarāya dhammaṃ desemi; samparāyikānañca āsavānaṃ paṭighātāya. Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ, alaṃ vo taṃ – yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapa [siriṃsapa (syā.)] samphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ. Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca [cāti (bahūsu)]. Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodana paṭisallānārāmatthaṃ. Yo vo mayā gilānapaccayabhesajja parikkhāro anuññāto, alaṃ vo so yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya [abyāpajjhaparamatāyāti (sī. syā. pī.), abyābajjhaparamatāya (?)].

Sukhallikānuyogo

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī』ti. Evaṃvādino [vadamānā (syā.)], cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 『katamo so , āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā』ti.

『『Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Katame cattāro?

『『Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti. Ayaṃ paṭhamo sukhallikānuyogo.

『『Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti. Ayaṃ dutiyo sukhallikānuyogo.

『『Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti. Ayaṃ tatiyo sukhallikānuyogo.

『『Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ayaṃ catuttho sukhallikānuyogo.

『『Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『『ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī』ti. Te vo [te (sī. pī.)] 『māhevaṃ』 tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena.

『『Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame cattāro?

『『Idha , cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ paṭhamo sukhallikānuyogo.

『『Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ dutiyo sukhallikānuyogo.

『『Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ tatiyo sukhallikānuyogo.

『『Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ catuttho sukhallikānuyogo.

『『Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『『ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī』ti. Te vo 『evaṃ』 tissu vacanīyā. Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena.

Sukhallikānuyogānisaṃso

這是我的翻譯: "周陀,我不僅爲了防護現世的漏而說法,我也不僅爲了對治來世的漏而說法。周陀,我爲了防護現世的漏和對治來世的漏而說法。因此,周陀,我允許你們的衣服,那對你們來說足夠了 - 僅僅是爲了抵禦寒冷,抵禦炎熱,抵禦虻、蚊、風、日曬和爬行動物的接觸,僅僅是爲了遮蔽羞處。我允許你們的食物,那對你們來說足夠了 - 僅僅是爲了維持這個身體的存續和生存,爲了止息傷害,爲了支援梵行,這樣我將消除舊的感受,不生起新的感受,我將保持生命,無過且安住。我允許你們的住處,那對你們來說足夠了 - 僅僅是爲了抵禦寒冷,抵禦炎熱,抵禦虻、蚊、風、日曬和爬行動物的接觸,僅僅是爲了避免季節的危險和享受獨處。我允許你們的病人用藥資具,那對你們來說足夠了 - 僅僅是爲了對治已生起的病苦感受,爲了儘量減少痛苦。耽著享樂 "周陀,有這種可能,其他外道遊方者會這樣說:'釋迦子沙門們住于耽著享樂。'周陀,如果其他外道遊方者這樣說,應該這樣回答他們:'朋友們,什麼是耽著享樂?因為有許多種不同型別的耽著享樂。' "周陀,有四種耽著享樂是低劣的、粗俗的、凡夫的、非聖者的、無益的,不能導向厭離、離欲、滅盡、寂靜、證智、正覺、涅槃。是哪四種? "周陀,在這裡,某個愚人通過一再殺害生命來使自己快樂、滿足。這是第一種耽著享樂。 "再者,周陀,在這裡,某人通過一再偷盜來使自己快樂、滿足。這是第二種耽著享樂。 "再者,周陀,在這裡,某人通過一再說謊來使自己快樂、滿足。這是第三種耽著享樂。 "再者,周陀,在這裡,某人沉溺於五種感官之樂,受用它們。這是第四種耽著享樂。 "周陀,這四種耽著享樂是低劣的、粗俗的、凡夫的、非聖者的、無益的,不能導向厭離、離欲、滅盡、寂靜、證智、正覺、涅槃。 "周陀,有這種可能,其他外道遊方者會這樣說:'釋迦子沙門們住于這四種耽著享樂。'你們應該對他們說:'不要這樣說。'他們這樣說不是正確地說,而是以不實、不真的話誹謗你們。 "周陀,有四種耽著享樂能導向完全的厭離、離欲、滅盡、寂靜、證智、正覺、涅槃。是哪四種? "周陀,在這裡,比丘遠離欲樂,遠離不善法,進入並安住于有尋有伺、由離生喜樂的初禪。這是第一種耽著享樂。 "再者,周陀,比丘平息尋伺...進入並安住于第二禪。這是第二種耽著享樂。 "再者,周陀,比丘離喜...進入並安住于第三禪。這是第三種耽著享樂。

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā pāṭikaṅkhā』ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 『ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ cattāri phalāni cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ imāni cattāri phalāni, cattāro ānisaṃsā pāṭikaṅkhā』』ti.

Khīṇāsavaabhabbaṭhānaṃ

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『aṭṭhitadhammā samaṇā sakyaputtiyā viharantī』ti. Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 『atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī. Evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so nava ṭhānāni ajjhācarituṃ. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu』』nti.

Pañhābyākaraṇaṃ

這是我的譯: "周陀,有這種可能,其他外道遊方者會這樣說:'朋友們,對於住于這四種耽著享樂的人,可以期待多少果報、多少利益?'周陀,如果其他外道遊方者這樣說,應該這樣回答他們:'朋友們,對於住于這四種耽著享樂的人,可以期待四種果報、四種利益。是哪四種?朋友們,在這裡,比丘由於三結的滅盡而成為預流者,不墮惡趣,必定證悟。這是第一種果報,第一種利益。再者,朋友們,比丘由於三結的滅盡,貪、嗔、癡減弱,成為一來者,還要再來此世一次就能作苦的終結。這是第二種果報,第二種利益。再者,朋友們,比丘由於五下分結的滅盡而成為化生者,在那裡般涅槃,不再從那個世界回來。這是第三種果報,第三種利益。再者,朋友們,比丘由於諸漏的滅盡,在現法中自己以證智作證,進入並安住于無漏的心解脫、慧解脫。這是第四種果報,第四種利益。朋友們,對於住于這四種耽著享樂的人,可以期待這四種果報、四種利益。' 漏盡者不可能做的事 "周陀,有這種可能,其他外道遊方者會這樣說:'釋迦子沙門們住于不堅固的法。'周陀,如果其他外道遊方者這樣說,應該這樣回答他們:'朋友們,那位世尊、知者、見者、阿羅漢、正等覺者為弟子們宣說、制定了終生不可逾越的法。朋友們,就像深深埋入地下的因陀羅柱或鐵柱,穩固不動。同樣地,朋友們,那位世尊、知者、見者、阿羅漢、正等覺者為弟子們宣說、制定了終生不可逾越的法。朋友們,一位阿羅漢比丘,諸漏已盡,梵行已立,所作已辦,舍下重擔,達到自己的目標,徹底斷盡有結,以正智而解脫,他不可能故意做九件事。朋友們,漏盡比丘不可能故意奪取生命;漏盡比丘不可能偷盜;漏盡比丘不可能行淫;漏盡比丘不可能故意妄語;漏盡比丘不可能像以前在家時那樣儲存享受欲樂;漏盡比丘不可能因偏愛而行事;漏盡比丘不可能因嗔恨而行事;漏盡比丘不可能因愚癡而行事;漏盡比丘不可能因恐懼而行事。朋友們,一位阿羅漢比丘,諸漏已盡,梵行已立,所作已辦,舍下重擔,達到自己的目標,徹底斷盡有結,以正智而解脫,他不可能做這九件事。' 回答問題

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū』ti? Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā. Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti; so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – 『ayamantimā jāti, natthidāni punabbhavo』ti. 『Atītaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti…pe… tassa pañhassa veyyākaraṇāya. Paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
『『Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī [kālavādī saccavādī (syā.)] bhūtavādī atthavādī dhammavādī vinayavādī, tasmā 『tathāgato』ti vuccati. Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ, tasmā 『tathāgato』ti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati. Sabbaṃ taṃ tatheva hoti no aññathā, tasmā 『tathāgato』ti vuccati. Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā 『tathāgato』ti vuccati. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā 『tathāgato』ti vuccati.

Abyākataṭṭhānaṃ

這是我的翻譯: "周陀,有這種可能,其他外道遊方者會這樣說:'沙門喬達摩對過去世宣稱有無邊際的知見,但對未來世卻不宣稱有無邊際的知見,這是為什麼,這是怎麼回事?'那些外道遊方者以不同的知見想要宣稱不同的知見,就像愚人、無知者一樣。周陀,如來對過去世有隨念智,他想憶念多遠就能憶念多遠。對未來世,如來生起菩提智:'這是最後一生,現在不再有未來的存在。'周陀,如果過去的事是虛假的、不真實的、無益的,如來就不解說它。周陀,如果過去的事是真實的、如實的,但無益的,如來也不解說它。周陀,如果過去的事是真實的、如實的、有益的,那麼如來知道適當的時機來解答那個問題。如果未來的事是虛假的、不真實的、無益的,如來就不解說它...來解答那個問題。周陀,如果現在的事是虛假的、不真實的、無益的,如來就不解說它。周陀,如果現在的事是真實的、如實的,但無益的,如來也不解說它。周陀,如果現在的事是真實的、如實的、有益的,那麼如來知道適當的時機來解答那個問題。 "因此,周陀,對於過去、未來、現在的法,如來是適時語者、真實語者、有益語者、法語者、律語者,所以稱為'如來'。周陀,凡是這個天、魔、梵的世界,包括沙門、婆羅門、天、人在內的眾生所見、所聞、所覺、所知、所達、所求、意所思惟的,那一切都被如來所證悟,所以稱為'如來'。周陀,如來在證悟無上正等正覺的那一夜,到他在無餘涅槃界般涅槃的那一夜之間所說、所談、所指示的,一切都是如實的,不是其他的,所以稱為'如來'。周陀,如來如其所說而行,如其所行而說。如此,如其所說而行,如其所行而說,所以稱為'如來'。周陀,在這個天、魔、梵的世界,包括沙門、婆羅門、天、人在內的眾生中,如來是征服者、不被征服者、全見者、自在者,所以稱為'如來'。未解答之處

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 『abyākataṃ kho, āvuso, bhagavatā – 『『hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』』nti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 『etampi kho, āvuso, bhagavatā abyākataṃ – 『『na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』』nti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 『abyākataṃ kho etaṃ, āvuso, bhagavatā – 『『hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』』nti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 『etampi kho, āvuso, bhagavatā abyākataṃ – 『『neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』』nti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『kasmā panetaṃ, āvuso, samaṇena gotamena abyākata』nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 『na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākata』nti.

Byākataṭṭhānaṃ

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『kiṃ panāvuso, samaṇena gotamena byākata』nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 『idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākata』nti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 『kasmā panetaṃ, āvuso, samaṇena gotamena byākata』nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 『etañhi, āvuso, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ bhagavatā byākata』nti.

Pubbantasahagatadiṭṭhinissayā

這是我的翻譯: "周陀,有這種可能,其他外道遊方者會這樣說:'朋友們,如來死後是否存在,只有這是真實的,其他都是虛妄的?'周陀,如果其他外道遊方者這樣說,應該這樣回答他們:'朋友們,世尊沒有解答"如來死後是否存在,只有這是真實的,其他都是虛妄的"這個問題。' "周陀,有這種可能,其他外道遊方者會這樣說:'朋友們,如來死後是否不存在,只有這是真實的,其他都是虛妄的?'周陀,如果其他外道遊方者這樣說,應該這樣回答他們:'朋友們,世尊也沒有解答"如來死後是否不存在,只有這是真實的,其他都是虛妄的"這個問題。' "周陀,有這種可能,其他外道遊方者會這樣說:'朋友們,如來死後是否既存在又不存在,只有這是真實的,其他都是虛妄的?'周陀,如果其他外道遊方者這樣說,應該這樣回答他們:'朋友們,世尊沒有解答"如來死後是否既存在又不存在,只有這是真實的,其他都是虛妄的"這個問題。' "周陀,有這種可能,其他外道遊方者會這樣說:'朋友們,如來死後是否既不存在又不是不存在,只有這是真實的,其他都是虛妄的?'周陀,如果其他外道遊方者這樣說,應該這樣回答他們:'朋友們,世尊也沒有解答"如來死後是否既不存在又不是不存在,只有這是真實的,其他都是虛妄的"這個問題。' "周陀,有這種可能,其他外道遊方者會這樣說:'朋友們,為什麼沙門喬達摩不解答這些問題?'周陀,如果其他外道遊方者這樣說,應該這樣回答他們:'朋友們,因為這不是有益的,不是與法相應的,不是梵行的基礎,不能導向厭離、離欲、滅盡、寂靜、證智、正覺、涅槃,所以世尊不解答這些問題。' 已解答之處 "周陀,有這種可能,其他外道遊方者會這樣說:'朋友們,沙門喬達摩解答了什麼問題?'周陀,如果其他外道遊方者這樣說,應該這樣回答他們:'朋友們,世尊解答了"這是苦"、"這是苦的生起"、"這是苦的滅盡"、"這是導向苦滅的道路"。' "周陀,有這種可能,其他外道遊方者會這樣說:'朋友們,為什麼沙門喬達摩解答這些問題?'周陀,如果其他外道遊方者這樣說,應該這樣回答他們:'朋友們,因為這是有益的,是與法相應的,是梵行的基礎,能導向完全的厭離、離欲、滅盡、寂靜、證智、正覺、涅槃,所以世尊解答這些問題。' 與前際有關的見解依據

『『Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā [tattha (syā. ka.)] byākarissāmi? Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi) [(yathā ca te na byākātabbā) sabbattha]? Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『sassato attā ca loko ca, idameva saccaṃ moghamañña』nti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『asassato attā ca loko ca…pe… sassato ca asassato ca attā ca loko ca… neva sassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamañña』nti. Sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña』nti.
『『Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『sassato attā ca loko ca, idameva saccaṃ moghamañña』nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 『atthi nu kho idaṃ, āvuso, vuccati – 『『sassato attā ca loko cā』』ti? Yañca kho te evamāhaṃsu – 『idameva saccaṃ moghamañña』nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
『『Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『asassato attā ca loko ca…pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca… sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña』nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 『atthi nu kho idaṃ, āvuso, vuccati – 『『asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkha』』』nti? Yañca kho te evamāhaṃsu – 『idameva saccaṃ moghamañña』nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā . Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti [byākarissāmīti (sī. ka.)]?

Aparantasahagatadiṭṭhinissayā

這是我的翻譯: "周陀,那些與前際有關的見解依據,我已經為你們解釋了應該如何解釋它們。那些不應該解釋的,我為什麼要那樣解釋給你們呢?周陀,那些與后際有關的見解依據,我也已經為你們解釋了應該如何解釋它們。那些不應該解釋的,我為什麼要那樣解釋給你們呢?周陀,什麼是那些與前際有關的見解依據,我已經為你們解釋了應該如何解釋它們?(那些不應該解釋的,我為什麼要那樣解釋給你們呢?)周陀,有些沙門和婆羅門持這樣的見解:'自我和世界是常住的,只有這是真實的,其他都是虛妄的。'周陀,有些沙門和婆羅門持這樣的見解:'自我和世界是無常的...自我和世界是常住且無常的...自我和世界既非常住也非無常的...自我和世界是自造的...自我和世界是他造的...自我和世界是自造且他造的...自我和世界既非自造也非他造,而是偶然產生的,只有這是真實的,其他都是虛妄的。''樂與苦是常住的...樂與苦是無常的...樂與苦是常住且無常的...樂與苦既非常住也非無常的...樂與苦是自造的...樂與苦是他造的...樂與苦是自造且他造的...樂與苦既非自造也非他造,而是偶然產生的,只有這是真實的,其他都是虛妄的。' "周陀,對於那些持'自我和世界是常住的,只有這是真實的,其他都是虛妄的'這種見解的沙門和婆羅門,我走近他們這樣說:'朋友們,是否有人說"自我和世界是常住的"?'至於他們說'只有這是真實的,其他都是虛妄的',我不同意他們的說法。為什麼呢?周陀,因為在這裡有些眾生有不同的想法。周陀,即使是這種見解,我也不認為與我相等,更不用說超過我了。相反,在這方面我更勝一籌,即在更高的智慧方面。 "周陀,對於那些持'自我和世界是無常的...自我和世界是常住且無常的...自我和世界既非常住也非無常的...自我和世界是自造的...自我和世界是他造的...自我和世界是自造且他造的...自我和世界既非自造也非他造,而是偶然產生的...樂與苦是常住的...樂與苦是無常的...樂與苦是常住且無常的...樂與苦既非常住也非無常的...樂與苦是自造的...樂與苦是他造的...樂與苦是自造且他造的...樂與苦既非自造也非他造,而是偶然產生的,只有這是真實的,其他都是虛妄的'這種見解的沙門和婆羅門,我走近他們這樣說:'朋友們,是否有人說"樂與苦既非自造也非他造,而是偶然產生的"?'至於他們說'只有這是真實的,其他都是虛妄的',我不同意他們的說法。為什麼呢?周陀,因為在這裡有些眾生有不同的想法。周陀,即使是這種見解,我也不認為與我相等,更不用說超過我了。相反,在這方面我更勝一籌,即在更高的智慧方面。周陀,這些就是那些與前際有關的見解依據,我已經為你們解釋了應該如何解釋它們。那些不應該解釋的,我為什麼要那樣解釋給你們呢? 與后際有關的見解依據

『『Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmī) [( ) etthantare pāṭho sabbatthapi paripuṇṇo dissati]? Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña』nti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña』nti. Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña』nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 『atthi nu kho idaṃ, āvuso, vuccati – 『『rūpī attā hoti arogo paraṃ maraṇā』』』ti? Yañca kho te evamāhaṃsu – 『idameva saccaṃ moghamañña』nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
『『Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpīnārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña』nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 『atthi nu kho idaṃ, āvuso, vuccati – 『『attā ucchijjati vinassati na hoti paraṃ maraṇā』』』ti? Yañca kho te, cunda, evamāhaṃsu – 『idameva saccaṃ moghamañña』nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā , yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti [byākarissāmīti (sī. ka.)]?
『『Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā. Katame cattāro? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī…pe… citte cittānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesañca cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya. Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā』』ti.

這是我的翻譯: "周陀,什麼是那些與后際有關的見解依據,我已經為你們解釋了應該如何解釋它們?(那些不應該解釋的,我為什麼要那樣解釋給你們呢?)周陀,有些沙門和婆羅門持這樣的見解:'死後自我是有色的、健康的,只有這是真實的,其他都是虛妄的。'周陀,有些沙門和婆羅門持這樣的見解:'死後自我是無色的...死後自我是有色且無色的...死後自我既非有色也非無色...死後自我是有想的...死後自我是無想的...死後自我是非有想非無想的...死後自我斷滅、毀壞、不存在,只有這是真實的,其他都是虛妄的。'周陀,對於那些持'死後自我是有色的、健康的,只有這是真實的,其他都是虛妄的'這種見解的沙門和婆羅門,我走近他們這樣說:'朋友們,是否有人說"死後自我是有色的、健康的"?'至於他們說'只有這是真實的,其他都是虛妄的',我不同意他們的說法。為什麼呢?周陀,因為在這裡有些眾生有不同的想法。周陀,即使是這種見解,我也不認為與我相等,更不用說超過我了。相反,在這方面我更勝一籌,即在更高的智慧方面。 "周陀,對於那些持'死後自我是無色的...死後自我是有色且無色的...死後自我既非有色也非無色...死後自我是有想的...死後自我是無想的...死後自我是非有想非無想的...死後自我斷滅、毀壞、不存在,只有這是真實的,其他都是虛妄的'這種見解的沙門和婆羅門,我走近他們這樣說:'朋友們,是否有人說"死後自我斷滅、毀壞、不存在"?'周陀,至於他們說'只有這是真實的,其他都是虛妄的',我不同意他們的說法。為什麼呢?周陀,因為在這裡有些眾生有不同的想法。周陀,即使是這種見解,我也不認為與我相等,更不用說超過我了。相反,在這方面我更勝一籌,即在更高的智慧方面。周陀,這些就是那些與后際有關的見解依據,我已經為你們解釋了應該如何解釋它們。那些不應該解釋的,我為什麼要那樣解釋給你們呢? "周陀,爲了斷除和超越這些與前際有關的見解依據和這些與后際有關的見解依據,我這樣教導和宣說四念處。是哪四種?周陀,在這裡,比丘對身體隨觀身體而住,熱誠、正知、正念,除去對世間的貪憂。對感受隨觀感受而住...對心隨觀心而住...對法隨觀法而住,熱誠、正知、正念,除去對世間的貪憂。周陀,爲了斷除和超越這些與前際有關的見解依據和這些與后際有關的見解依據,我這樣教導和宣說這四念處。"

Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca – 『『acchariyaṃ, bhante, abbhutaṃ, bhante! Pāsādiko vatāyaṃ, bhante, dhammapariyāyo; supāsādiko vatāyaṃ bhante, dhammapariyāyo, ko nāmāyaṃ bhante dhammapariyāyo』』ti? 『『Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ 『pāsādiko』 tveva naṃ dhārehī』』ti. Idamavoca bhagavā. Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti.

Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

這是我的翻譯: 那時,尊者優波摩那站在世尊身後為世尊扇涼。然後,尊者優波摩那對世尊說:"尊者,真是稀有!尊者,真是未曾有!尊者,這個法門確實令人歡喜;尊者,這個法門確實非常令人歡喜。尊者,這個法門叫什麼名字?" "因此,優波摩那,你就把這個法門稱為'令人歡喜'吧。" 世尊說了這些。尊者優波摩那歡喜、隨喜世尊所說。令人歡喜經第六結束。