B0102020104mahāyamakavaggo（大對經）c3.5s

Mahāyamakavaggo
Cūḷagosiṅgasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nātike [nādike (sī. syā. pī.), ñātike (ka.)] viharati giñjakāvasathe. Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo [kimbilo (sī. pī. ka.)] gosiṅgasālavanadāye viharanti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – 『『mā, samaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī』』ti.

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca – 『『mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto』』ti. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca – 『『abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto』』ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā – eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhāpesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca –

『『Kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā』』ti ? 『『Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā; na ca mayaṃ, bhante, piṇḍakena kilamāmā』』ti. 『『Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā』』ti? 『『Taggha mayaṃ , bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā』』ti. 『『Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā』』ti? 『『Idha mayhaṃ, bhante, evaṃ hoti – 『lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī』ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – 『yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya』nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe citta』』nti.

Āyasmāpi kho nandiyo…pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca – 『『mayhampi, bhante, evaṃ hoti – 『lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī』ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – 『yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya』nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittanti.

『『Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā』』ti.

這是我的翻譯: 大品小牛角經如是我聞。一時,世尊住在那提迦(Nātika)的磚房中。那時,尊者阿那律、尊者難提、尊者金毗羅住在牛角沙羅樹林中。傍晚時分,世尊從獨處起來,向牛角沙羅樹林走去。林中守衛遠遠看見世尊走來,就對世尊說:"沙門,不要進入這片林子。這裡有三位善男子住著,他們喜歡獨處。不要打擾他們。" 尊者阿那律聽到守衛與世尊交談,就對守衛說:"朋友守衛,不要阻止世尊。我們的導師世尊來了。"然後尊者阿那律走向尊者難提和尊者金毗羅,對他們說:"尊者們,請出來,尊者們,請出來,我們的導師世尊來了。"於是尊者阿那律、尊者難提、尊者金毗羅迎接世尊 - 一人接過世尊的衣缽,一人準備座位,一人準備洗腳水。世尊坐在準備好的座位上。坐下後,世尊洗了腳。那些尊者向世尊禮拜后,坐在一旁。世尊對坐在一旁的尊者阿那律說: "阿那律們,你們還好嗎?生活還過得去嗎?乞食不辛苦吧?" "世尊,我們還好,世尊,生活還過得去;尊者,我們乞食不辛苦。" "阿那律們,你們和睦相處,歡喜無諍,如水乳交融,以慈愛的眼光看待彼此嗎?" "確實如此,尊者,我們和睦相處,歡喜無諍,如水乳交融,以慈愛的眼光看待彼此。" "阿那律們,你們是如何和睦相處,歡喜無諍,如水乳交融,以慈愛的眼光看待彼此的呢?" "尊者,我是這樣想的:'我真有福氣,我真幸運,能與這樣的同修一起生活。'尊者,我對這些尊者們,無論當面還是背後,都以慈愛的身業對待;無論當面還是背後,都以慈愛的語業對待;無論當面還是背後,都以慈愛的意業對待。尊者,我這樣想:'我應該放下自己的想法,隨順這些尊者們的意願。'於是,尊者,我放下自己的想法,隨順這些尊者們的意願。尊者,雖然我們身體不同,但我感覺我們的心是一致的。" 尊者難提也...尊者金毗羅也對世尊說:"尊者,我也是這樣想的:'我真有福氣,我真幸運,能與這樣的同修一起生活。'尊者,我對這些尊者們,無論當面還是背後,都以慈愛的身業對待;無論當面還是背後,都以慈愛的語業對待;無論當面還是背後,都以慈愛的意業對待。尊者,我這樣想:'我應該放下自己的想法,隨順這些尊者們的意願。'於是,尊者,我放下自己的想法,隨順這些尊者們的意願。尊者,雖然我們身體不同,但我感覺我們的心是一致的。" "尊者,我們就是這樣和睦相處,歡喜無諍,如水乳交融,以慈愛的眼光看待彼此的。"

『『Sādhu sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā』』ti? 『『Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā』』ti. 『『Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā』』ti? 『『Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti. So āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattikaṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā』』ti.

這是我的翻譯: "很好,很好,阿那律們!阿那律們,你們是否保持不放逸、精進、專注地生活呢?" "確實如此,尊者,我們保持不放逸、精進、專注地生活。" "阿那律們,你們是如何保持不放逸、精進、專注地生活的呢?" "尊者,在這裡,我們中誰最先從村子乞食回來,他就準備座位,準備飲用水和洗漱用水,準備垃圾桶。誰最後從村子乞食回來,如果還有剩餘的食物,他想吃就吃,不想吃就倒在沒有草的地方,或者倒入沒有生物的水中。然後他收拾座位,收拾飲用水和洗漱用水,收拾垃圾桶,打掃用餐的地方。誰看到飲水罐、洗漱水罐或廁所水罐是空的,他就去添滿。如果太重拿不動,就用手勢叫另一個人來,我們用手勢互相幫助,尊者,爲了這個我們不會開口說話。尊者,每五天我們整夜坐在一起討論佛法。尊者,我們就是這樣保持不放逸、精進、專注地生活的。"

『『Sādhu sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti? 『『Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāma. Ayaṃ kho no, bhante, amhākaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti.

『『Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti? 『『Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti.

『『Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti? 『『Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṃvedema, yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti.

『『Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti ? 『『Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti.

『『Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti? 『『Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti.

『『Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti? 『『Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharāma…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharāma…pe… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti.

這是我的翻譯: "很好,很好,阿那律們!阿那律們,你們如此不放逸、精進、專注地生活,是否還獲得了超越凡人的法,達到了聖者的殊勝智見,獲得了安樂的住處?" "尊者,怎麼會沒有呢!尊者,在這裡,我們隨意欲求,離開慾望,離開不善法,有尋有伺,由離生喜樂,進入初禪而住。尊者,這就是我們不放逸、精進、專注地生活時,所獲得的超越凡人的法,達到的聖者的殊勝智見,獲得的安樂住處。" "很好,很好,阿那律們!阿那律們,超越這種狀態,平息這種狀態后,你們是否還獲得了其他超越凡人的法,達到了聖者的殊勝智見,獲得了安樂的住處?" "尊者,怎麼會沒有呢!尊者,在這裡,我們隨意欲求,尋伺平息,內心安靜,心一境性,無尋無伺,定生喜樂,進入第二禪而住。尊者,超越前面的狀態,平息前面的狀態后,這就是我們獲得的其他超越凡人的法,達到的聖者的殊勝智見,獲得的安樂住處。" "很好,很好,阿那律們!阿那律們,超越這種狀態,平息這種狀態后,你們是否還獲得了其他超越凡人的法,達到了聖者的殊勝智見,獲得了安樂的住處?" "尊者,怎麼會沒有呢!尊者,在這裡,我們隨意欲求,離喜,住于舍,正念正知,以身感受樂,正如聖者們所說的'舍念樂住',進入第三禪而住。尊者,超越前面的狀態,平息前面的狀態后,這就是我們獲得的其他超越凡人的法,達到的聖者的殊勝智見,獲得的安樂住處。" "很好,很好,阿那律們!阿那律們,超越這種狀態,平息這種狀態后,你們是否還獲得了其他超越凡人的法,達到了聖者的殊勝智見,獲得了安樂的住處?" "尊者,怎麼會沒有呢!尊者,在這裡,我們隨意欲求,斷樂斷苦,先前的喜憂已滅,不苦不樂,舍念清凈,進入第四禪而住。尊者,超越前面的狀態,平息前面的狀態后,這就是我們獲得的其他超越凡人的法,達到的聖者的殊勝智見,獲得的安樂住處。" "很好,很好,阿那律們!阿那律們,超越這種狀態,平息這種狀態后,你們是否還獲得了其他超越凡人的法,達到了聖者的殊勝智見,獲得了安樂的住處?" "尊者,怎麼會沒有呢!尊者,在這裡,我們隨意欲求,完全超越色想,滅除有對想,不作意種種想,認為'虛空無邊',進入空無邊處而住。尊者,超越前面的狀態,平息前面的狀態后,這就是我們獲得的其他超越凡人的法,達到的聖者的殊勝智見,獲得的安樂住處。" "很好,很好,阿那律們!阿那律們,超越這種狀態,平息這種狀態后,你們是否還獲得了其他超越凡人的法,達到了聖者的殊勝智見,獲得了安樂的住處?" "尊者,怎麼會沒有呢!尊者,在這裡,我們隨意欲求,完全超越空無邊處,認為'識無邊',進入識無邊處而住...完全超越識無邊處,認為'無所有',進入無所有處而住...完全超越無所有處,進入非想非非想處而住。尊者,超越前面的狀態,平息前面的狀態后,這就是我們獲得的其他超越凡人的法,達到的聖者的殊勝智見,獲得的安樂住處。"

『『Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti? 『『Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro. Imamhā ca mayaṃ, bhante, phāsuvihārā aññaṃ phāsuvihāraṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassāmā』』ti. 『『Sādhu sādhu, anuruddhā! Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī』』ti.
Atha kho bhagavā āyasmantañca anuruddhaṃ āyasmantañca nandiyaṃ āyasmantañca kimilaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ anusaṃyāyitvā [anusaṃsāvetvā (sī.), anusāvetvā (ṭīkā)] tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṃ anuruddhaṃ etadavocuṃ – 『『kiṃ nu kho mayaṃ āyasmato anuruddhassa evamārocimha – 『imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino』ti, yaṃ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṃ khayā pakāsetī』』ti? 『『Na kho me āyasmanto evamārocesuṃ – 『imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino』ti, api ca me āyasmantānaṃ cetasā ceto paricca vidito – 『imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino』ti. Devatāpi me etamatthaṃ ārocesuṃ – 『imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino』ti. Tamenaṃ bhagavatā pañhābhipuṭṭhena byākata』』nti.

這是我的翻譯: "很好,很好,阿那律們!阿那律們,超越這種狀態,平息這種狀態后,你們是否還獲得了其他超越凡人的法,達到了聖者的殊勝智見,獲得了安樂的住處?" "尊者,怎麼會沒有呢!尊者,在這裡,我們隨意欲求,完全超越非想非非想處,進入想受滅盡定而住,以智慧觀察,我們的煩惱已盡。尊者,超越前面的狀態,平息前面的狀態后,這就是我們獲得的其他超越凡人的法,達到的聖者的殊勝智見,獲得的安樂住處。尊者,我們認為沒有比這更高或更殊勝的安樂住處了。" "很好,很好,阿那律們!確實沒有比這更高或更殊勝的安樂住處了。" 於是世尊以法語開示、教導、鼓勵、鼓舞尊者阿那律、尊者難提、尊者金毗羅后,從座位起身離開。尊者阿那律、尊者難提、尊者金毗羅送別世尊后返回,尊者難提和尊者金毗羅對尊者阿那律說:"我們是否曾告訴尊者阿那律說'我們獲得了這些這些禪定'?為什麼尊者阿那律在世尊面前宣說我們直到煩惱滅盡?" "諸位尊者並沒有告訴我說'我們獲得了這些這些禪定',但我以心觀察諸位尊者的心,知道'這些尊者獲得了這些這些禪定'。諸天神也告訴我這件事:'這些尊者獲得了這些這些禪定'。我是根據世尊的提問來回答的。"

Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīgho parajano yakkho bhagavantaṃ etadavoca – 『『lābhā vata, bhante, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo』』ti. Dīghassa parajanassa yakkhassa saddaṃ sutvā bhummā devā saddamanussāvesuṃ – 『lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo』ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā…pe… tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ – 『『lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo』』ti. Itiha te āyasmanto tena khaṇena (tena layena) [( ) sī. syā. pī. potthakesu natthi] tena muhuttena yāvabrahmalokā viditā [saṃviditā (ka.)] ahesuṃ.

『『Evametaṃ, dīgha, evametaṃ, dīgha! Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi kulaṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa kulassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi nagaraṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa nagarassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṃ hitāya sukhāya. Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānaṃpāssa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, dīgha, brāhmaṇā…pe… sabbe cepi, dīgha, vessā…pe… sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānaṃpāssa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussāna』』nti.

Idamavoca bhagavā. Attamano dīgho parajano yakkho bhagavato bhāsitaṃ abhinandīti.

Cūḷagosiṅgasuttaṃ niṭṭhitaṃ paṭhamaṃ.

Mahāgosiṅgasuttaṃ

這是我的翻譯: 這時,名叫長族的夜叉來到世尊那裡,向世尊禮拜後站在一旁。站在一旁的長族夜叉對世尊說:"尊者,跋耆人真有福氣,跋耆人民真是獲得了好處,因為如來、阿羅漢、正等正覺者住在這裡,還有這三位善男子 - 尊者阿那律、尊者難提、尊者金毗羅。"聽到長族夜叉的聲音,地居天神也宣告說:"朋友們,跋耆人真有福氣,跋耆人民真是獲得了好處,因為如來、阿羅漢、正等正覺者住在這裡,還有這三位善男子 - 尊者阿那律、尊者難提、尊者金毗羅。"聽到地居天神的聲音,四大天王天...三十三天...夜摩天...兜率天...化樂天...他化自在天...梵眾天也宣告說:"朋友們,跋耆人真有福氣,跋耆人民真是獲得了好處,因為如來、阿羅漢、正等正覺者住在這裡,還有這三位善男子 - 尊者阿那律、尊者難提、尊者金毗羅。"就這樣,在那一刻,那一瞬間,這些尊者的名聲傳遍了梵天界。 "長族,確實如此,長族,確實如此!長族,這三位善男子從家庭出家,如果那個家族以清凈心憶念這三位善男子,那個家族就會長期獲得利益和快樂。長族,這三位善男子從家族出家,如果那個家族以清凈心憶念這三位善男子,那個家族就會長期獲得利益和快樂。長族,這三位善男子從村莊出家,如果那個村莊以清凈心憶念這三位善男子,那個村莊就會長期獲得利益和快樂。長族,這三位善男子從城鎮出家,如果那個城鎮以清凈心憶念這三位善男子,那個城鎮就會長期獲得利益和快樂。長族,這三位善男子從城市出家,如果那個城市以清凈心憶念這三位善男子,那個城市就會長期獲得利益和快樂。長族,這三位善男子從國家出家,如果那個國家以清凈心憶念這三位善男子,那個國家就會長期獲得利益和快樂。長族,如果所有剎帝利以清凈心憶念這三位善男子,所有剎帝利就會長期獲得利益和快樂。長族,如果所有婆羅門...所有吠舍...所有首陀羅以清凈心憶念這三位善男子,所有首陀羅就會長期獲得利益和快樂。長族,如果包括天神、魔羅、梵天在內的世界,包括沙門、婆羅門、天神和人類在內的眾生,以清凈心憶念這三位善男子,包括天神、魔羅、梵天在內的世界,包括沙門、婆羅門、天神和人類在內的眾生就會長期獲得利益和快樂。長族,你看,這三位善男子爲了多數人的利益,爲了多數人的快樂,出於對世間的悲憫,爲了天神和人類的利益、福祉和快樂而修行。" 世尊說了這些。長族夜叉滿意歡喜世尊所說。小牛角經第一結束。大牛角經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ. Atha kho āyasmā mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ etadavoca – 『『āyāmāvuso, kassapa, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā』』ti. 『『Evamāvuso』』ti kho āyasmā mahākassapo āyasmato mahāmoggallānassa paccassosi. Atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṃsu dhammassavanāya. Addasā kho āyasmā ānando āyasmantañca mahāmoggallānaṃ āyasmantañca mahākassapaṃ āyasmantañca anuruddhaṃ yenāyasmā sāriputto tenupasaṅkamante dhammassavanāya. Disvāna yenāyasmā revato tenupasaṅkami; upasaṅkamitvā āyasmantaṃ revataṃ etadavoca – 『『upasaṅkamantā kho amū, āvuso [āyasmantāvuso (ka.)] revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya. Āyāmāvuso revata, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā』』ti. 『『Evamāvuso』』ti kho āyasmā revato āyasmato ānandassa paccassosi. Atha kho āyasmā ca revato āyasmā ca ānando yenāyasmā sāriputto tenupasaṅkamiṃsu dhammassavanāya.
Addasā kho āyasmā sāriputto āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante. Disvāna āyasmantaṃ ānandaṃ etadavoca – 『『etu kho āyasmā ānando! Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa! Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā [sabbapāliphullā (sī.)] sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』ti? 『『Idhāvuso sāriputta , bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā [dhatā (sī. syā. kaṃ. pī.)], vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi [appabaddhehi (sī. pī.)] anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』ti.
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ revataṃ etadavoca – 『『byākataṃ kho, āvuso revata, āyasmatā ānandena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma – 『ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti? 『『Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』ti.
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – 『『byākataṃ kho, āvuso anuruddha, āyasmatā revatena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ anuruddhaṃ pucchāma – 『ramaṇīyaṃ, āvuso anuruddha, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti? 『『Idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṃ nemimaṇḍalānaṃ volokeyya; evameva kho, āvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』ti.

這是我的翻譯: 如是我聞。一時,世尊與許多著名的大弟子一起住在牛角沙羅樹林中,這些弟子包括:尊者舍利弗、尊者大目犍連、尊者大迦葉、尊者阿那律、尊者離婆多、尊者阿難,以及其他著名的大弟子。那時,尊者大目犍連在傍晚結束獨處后,走向尊者大迦葉,對他說:"迦葉賢友,我們去尊者舍利弗那裡聽法吧。"尊者大迦葉回答說:"好的,賢友。"於是尊者大目犍連、尊者大迦葉和尊者阿那律一起去尊者舍利弗那裡聽法。尊者阿難看見尊者大目犍連、尊者大迦葉和尊者阿那律去尊者舍利弗那裡聽法,就走向尊者離婆多,對他說:"離婆多賢友,那些善人正在去尊者舍利弗那裡聽法。離婆多賢友,我們也去尊者舍利弗那裡聽法吧。"尊者離婆多回答說:"好的,賢友。"於是尊者離婆多和尊者阿難一起去尊者舍利弗那裡聽法。尊者舍利弗遠遠地看見尊者離婆多和尊者阿難走來,就對尊者阿難說:"請來,尊者阿難!歡迎世尊的侍者,世尊的親近者尊者阿難!阿難賢友,牛角沙羅樹林真是美麗,月夜清涼,沙羅樹全都開花,似乎散發著天界的香氣。阿難賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?" "舍利弗賢友,在這裡,有一位比丘多聞、持法、積聞。那些初善、中善、后善,有義有文,宣說完全圓滿清凈的梵行的法,他都多聞、受持、熟習文句、思維其義、善見深意。他為四眾說法,用圓滿的文句和詞語,連貫不斷,以斷除隨眠煩惱。舍利弗賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。" 說完這些,尊者舍利弗對尊者離婆多說:"離婆多賢友,尊者阿難已經按照自己的理解回答了。現在我們問尊者離婆多:'離婆多賢友,牛角沙羅樹林真是美麗,月夜清涼,沙羅樹全都開花,似乎散發著天界的香氣。離婆多賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'" "舍利弗賢友,在這裡,有一位比丘喜歡獨處,樂於獨處,內心專注于止,不捨禪定,具足觀,增長空閑處。舍利弗賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。" 說完這些,尊者舍利弗對尊者阿那律說:"阿那律賢友,尊者離婆多已經按照自己的理解回答了。現在我們問尊者阿那律:'阿那律賢友,牛角沙羅樹林真是美麗,月夜清涼,沙羅樹全都開花,似乎散發著天界的香氣。阿那律賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'" "舍利弗賢友,在這裡,有一位比丘以清凈超人的天眼觀察千世界。舍利弗賢友,就像一個有眼睛的人站在高樓頂上觀察千個車輪,同樣地,舍利弗賢友,這位比丘以清凈超人的天眼觀察千世界。舍利弗賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。"

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca – 『『byākataṃ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma – 『ramaṇīyaṃ, āvuso kassapa, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti? 『『Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko hoti paṃsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṃsaṭṭho hoti asaṃsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. Evarūpena kho, āvuso sāriputta , bhikkhunā gosiṅgasālavanaṃ sobheyyā』』ti.
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca – 『『byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma – 『ramaṇīyaṃ, āvuso moggallāna, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti? 『『Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti, te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti [saṃsārenti (ka.)], dhammī ca nesaṃ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』ti.
Atha kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – 『『byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma – 『ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti? 『『Idhāvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ [majjhantikasamayaṃ (sī. syā. kaṃ. pī. ka.)] viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』ti.

這是我的翻譯: 說完這些,尊者舍利弗對尊者大迦葉說:"迦葉賢友,尊者阿那律已經按照自己的理解回答了。現在我們問尊者大迦葉:'迦葉賢友,牛角沙羅樹林真是美麗,月夜清涼,沙羅樹全都開花,似乎散發著天界的香氣。迦葉賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'" "舍利弗賢友,在這裡,有一位比丘自己住在林野,也讚歎住林野;自己乞食,也讚歎乞食;自己穿糞掃衣,也讚歎穿糞掃衣;自己只持三衣,也讚歎只持三衣;自己少欲,也讚歎少欲;自己知足,也讚歎知足;自己獨處,也讚歎獨處;自己不與眾雜處,也讚歎不與眾雜處;自己精進,也讚歎精進;自己具足戒,也讚歎具足戒;自己具足定,也讚歎具足定;自己具足慧,也讚歎具足慧;自己具足解脫,也讚歎具足解脫;自己具足解脫知見,也讚歎具足解脫知見。舍利弗賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。" 說完這些,尊者舍利弗對尊者大目犍連說:"目犍連賢友,尊者大迦葉已經按照自己的理解回答了。現在我們問尊者大目犍連:'目犍連賢友,牛角沙羅樹林真是美麗,月夜清涼,沙羅樹全都開花,似乎散發著天界的香氣。目犍連賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'" "舍利弗賢友,在這裡,有兩位比丘討論阿毗達摩,他們互相提問,互相回答問題,不會停滯,他們的討論是如法的。舍利弗賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。" 然後尊者大目犍連對尊者舍利弗說:"舍利弗賢友,我們每個人都已經按照自己的理解回答了。現在我們問尊者舍利弗:'舍利弗賢友,牛角沙羅樹林真是美麗,月夜清涼,沙羅樹全都開花,似乎散發著天界的香氣。舍利弗賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'" "目犍連賢友,在這裡,有一位比丘控制自己的心,而不被心所控制。他想在上午入住哪種禪定就能在上午入住那種禪定;他想在中午入住哪種禪定就能在中午入住那種禪定;他想在傍晚入住哪種禪定就能在傍晚入住那種禪定。目犍連賢友,就像國王或大臣有一個裝滿各種顏色衣服的衣箱,他想在上午穿哪一套衣服就能在上午穿那一套衣服;他想在中午穿哪一套衣服就能在中午穿那一套衣服;他想在傍晚穿哪一套衣服就能在傍晚穿那一套衣服。同樣地,目犍連賢友,這位比丘控制自己的心,而不被心所控制。他想在上午入住哪種禪定就能在上午入住那種禪定;他想在中午入住哪種禪定就能在中午入住那種禪定;他想在傍晚入住哪種禪定就能在傍晚入住那種禪定。目犍連賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。"

Atha kho āyasmā sāriputto te āyasmante etadavoca – 『『byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā』』ti. 『『Evamāvuso』』ti kho te āyasmanto āyasmato sāriputtassa paccassosuṃ. Atha kho te āyasmanto yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – 『『addasaṃ kho ahaṃ, bhante, āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante. Disvāna āyasmantaṃ ānandaṃ etadavocaṃ – 『etu kho āyasmā ānando! Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa! Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā』ti? Evaṃ vutte, bhante, āyasmā ānando maṃ etadavoca – 『idhāvuso, sāriputta, bhikkhu bahussuto hoti sutadharo…pe… anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti. 『『Sādhu sādhu, sāriputta! Yathā taṃ ānandova sammā byākaramāno byākareyya. Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā』』ti.
『『Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ revataṃ etadavocaṃ – 『byākataṃ kho, āvuso revata āyasmatā ānandena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma – ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā maññe gandhā sampavanti. Kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā』ti? Evaṃ vutte, bhante, āyasmā revato maṃ etadavoca – 『idhāvuso sāriputta bhikkhu paṭisallānārāmo hoti paṭisallānarato , ajjhattaṃ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti. 『『Sādhu sādhu, sāriputta! Yathā taṃ revatova sammā byākaramāno byākareyya. Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārāna』』nti.
『『Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ anuruddhaṃ etadavocaṃ – 『byākataṃ kho āvuso anuruddha āyasmatā revatena…pe… kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā』ti. Evaṃ vutte, bhante, āyasmā anuruddho maṃ etadavoca – 『idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso…pe… evarūpena kho āvuso sāriputta bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti. 『『Sādhu sādhu, sāriputta, yathā taṃ anuruddhova sammā byākaramāno byākareyya. Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketī』』ti.

這是我的翻譯: 然後尊者舍利弗對那些尊者們說:"賢友們,我們每個人都已經按照自己的理解回答了。賢友們,我們去世尊那裡吧;去了之後,我們將這件事告訴世尊。世尊如何解答,我們就如何記住。"那些尊者回答尊者舍利弗說:"好的,賢友。"然後那些尊者去到世尊那裡,向世尊禮拜後坐在一旁。坐在一旁的尊者舍利弗對世尊說:"尊者,我看見尊者離婆多和尊者阿難從遠處走來。看見后,我對尊者阿難說:'請來,尊者阿難!歡迎世尊的侍者,世尊的親近者尊者阿難!阿難賢友,牛角沙羅樹林真是美麗,月夜清涼,沙羅樹全都開花,似乎散發著天界的香氣。阿難賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'尊者,說完這些后,尊者阿難對我說:'舍利弗賢友,在這裡,有一位比丘多聞、持法...以斷除隨眠煩惱。舍利弗賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。'" "很好,很好,舍利弗!阿難回答得很正確。因為,舍利弗,阿難確實多聞、持法、積聞。那些初善、中善、后善,有義有文,宣說完全圓滿清凈的梵行的法,他都多聞、受持、熟習文句、思維其義、善見深意。他為四眾說法,用圓滿的文句和詞語,連貫不斷,以斷除隨眠煩惱。" "說完這些,尊者,我對尊者離婆多說:'離婆多賢友,尊者阿難已經按照自己的理解回答了。現在我們問尊者離婆多:離婆多賢友,牛角沙羅樹林真是美麗,月夜清涼,沙羅樹全都開花,似乎散發著天界的香氣。離婆多賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'尊者,說完這些后,尊者離婆多對我說:'舍利弗賢友,在這裡,有一位比丘喜歡獨處,樂於獨處,內心專注于止,不捨禪定,具足觀,增長空閑處。舍利弗賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。'" "很好,很好,舍利弗!離婆多回答得很正確。因為,舍利弗,離婆多確實喜歡獨處,樂於獨處,內心專注于止,不捨禪定,具足觀,增長空閑處。" "說完這些,尊者,我對尊者阿那律說:'阿那律賢友,尊者離婆多已經回答了...阿那律賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'尊者,說完這些后,尊者阿那律對我說:'舍利弗賢友,在這裡,有一位比丘以清凈超人的天眼觀察千世界。舍利弗賢友,就像一個有眼睛的人...舍利弗賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。'" "很好,很好,舍利弗!阿那律回答得很正確。因為,舍利弗,阿那律確實以清凈超人的天眼觀察千世界。"

『『Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ mahākassapaṃ etadavocaṃ – 『byākataṃ kho, āvuso kassapa āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma…pe… kathaṃ rūpena kho, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā』ti? Evaṃ vutte bhante, āyasmā mahākassapo maṃ etadavoca – 『idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti…pe… attanā ca paṃsukūliko hoti…pe… attanā ca tecīvariko hoti…pe… attanā ca appiccho hoti…pe… attanā ca santuṭṭho hoti…pe… attanā ca pavivitto hoti…pe… attanā ca asaṃsaṭṭho hoti…pe… attanā ca āraddhavīriyo hoti…pe… attanā ca sīlasampanno hoti…pe… attanā ca samādhisampanno hoti…pe… attanā ca paññāsampanno hoti… attanā ca vimuttisampanno hoti… attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti . 『『Sādhu sādhu, sāriputta! Yathā taṃ kassapova sammā byākaramāno byākareyya. Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko paṃsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṃsaṭṭho asaṃsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī』』ti.
『『Evaṃ vutte, ahaṃ bhante āyasmantaṃ mahāmoggallānaṃ etadavocaṃ – 『byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma…pe… kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā』ti? Evaṃ vutte, bhante, āyasmā mahāmoggallāno maṃ etadavoca – 『idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti. Te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti. 『『Sādhu sādhu, sāriputta, yathā taṃ moggallānova sammā byākaramāno byākareyya. Moggallāno hi, sāriputta, dhammakathiko』』ti.

這是我的翻譯: "說完這些,尊者,我對尊者大迦葉說:'迦葉賢友,尊者阿那律已經按照自己的理解回答了。現在我們問尊者大迦葉...迦葉賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'尊者,說完這些后,尊者大迦葉對我說:'舍利弗賢友,在這裡,有一位比丘自己住在林野,也讚歎住林野;自己乞食,也讚歎乞食;自己穿糞掃衣,也讚歎穿糞掃衣;自己只持三衣,也讚歎只持三衣;自己少欲,也讚歎少欲;自己知足,也讚歎知足;自己獨處,也讚歎獨處;自己不與眾雜處,也讚歎不與眾雜處;自己精進,也讚歎精進;自己具足戒,也讚歎具足戒;自己具足定,也讚歎具足定;自己具足慧,也讚歎具足慧;自己具足解脫,也讚歎具足解脫;自己具足解脫知見,也讚歎具足解脫知見。舍利弗賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。'" "很好,很好,舍利弗!迦葉回答得很正確。因為,舍利弗,迦葉確實自己住在林野,也讚歎住林野;自己乞食,也讚歎乞食;自己穿糞掃衣,也讚歎穿糞掃衣;自己只持三衣,也讚歎只持三衣;自己少欲,也讚歎少欲;自己知足,也讚歎知足;自己獨處,也讚歎獨處;自己不與眾雜處,也讚歎不與眾雜處;自己精進,也讚歎精進;自己具足戒,也讚歎具足戒;自己具足定,也讚歎具足定;自己具足慧,也讚歎具足慧;自己具足解脫,也讚歎具足解脫;自己具足解脫知見,也讚歎具足解脫知見。" "說完這些,尊者,我對尊者大目犍連說:'目犍連賢友,尊者大迦葉已經按照自己的理解回答了。現在我們問尊者大目犍連...目犍連賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'尊者,說完這些后,尊者大目犍連對我說:'舍利弗賢友,在這裡,有兩位比丘討論阿毗達摩,他們互相提問,互相回答問題,不會停滯,他們的討論是如法的。舍利弗賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。'" "很好,很好,舍利弗!目犍連回答得很正確。因為,舍利弗,目犍連確實是一位說法者。"

Evaṃ vutte, āyasmā mahāmoggallāno bhagavantaṃ etadavoca – 『『atha khvāhaṃ, bhante, āyasmantaṃ sāriputtaṃ etadavocaṃ – 『byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma – ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti. Kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』ti? Evaṃ vutte, bhante, āyasmā sāriputto maṃ etadavoca – 『idhāvuso, moggallāna, bhikkhu cittaṃ vasaṃ vatteti no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ , taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』』ti. 『『Sādhu sādhu, moggallāna! Yathā taṃ sāriputtova sammā byākaramāno byākareyya. Sāriputto hi, moggallāna, cittaṃ vasaṃ vatteti no ca sāriputto cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharatī』』ti.
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – 『『kassa nu kho, bhante, subhāsita』』nti? 『『Sabbesaṃ vo, sāriputta, subhāsitaṃ pariyāyena. Api ca mamapi suṇātha yathārūpena bhikkhunā gosiṅgasālavanaṃ sobheyya. Idha, sāriputta, bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā – 『na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me nānupādāya āsavehi cittaṃ vimuccissatī』ti. Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā』』ti.

Idamavoca bhagavā. Attamanā te āyasmanto [te bhikkhū (ka.)] bhagavato bhāsitaṃ abhinandunti.

Mahāgosiṅgasuttaṃ niṭṭhitaṃ dutiyaṃ.

Mahāgopālakasuttaṃ

這是我的翻譯: 說完這些,尊者大目犍連對世尊說:"然後,尊者,我對尊者舍利弗說:'舍利弗賢友,我們每個人都已經按照自己的理解回答了。現在我們問尊者舍利弗:舍利弗賢友,牛角沙羅樹林真是美麗,月夜清涼,沙羅樹全都開花,似乎散發著天界的香氣。舍利弗賢友,什麼樣的比丘能使牛角沙羅樹林更加莊嚴呢?'尊者,說完這些后,尊者舍利弗對我說:'目犍連賢友,在這裡,有一位比丘控制自己的心,而不被心所控制。他想在上午入住哪種禪定就能在上午入住那種禪定;他想在中午入住哪種禪定就能在中午入住那種禪定;他想在傍晚入住哪種禪定就能在傍晚入住那種禪定。目犍連賢友,就像國王或大臣有一個裝滿各種顏色衣服的衣箱,他想在上午穿哪一套衣服就能在上午穿那一套衣服;他想在中午穿哪一套衣服就能在中午穿那一套衣服;他想在傍晚穿哪一套衣服就能在傍晚穿那一套衣服。同樣地,目犍連賢友,這位比丘控制自己的心,而不被心所控制。他想在上午入住哪種禪定就能在上午入住那種禪定;他想在中午入住哪種禪定就能在中午入住那種禪定;他想在傍晚入住哪種禪定就能在傍晚入住那種禪定。目犍連賢友,這樣的比丘能使牛角沙羅樹林更加莊嚴。'" "很好,很好,目犍連!舍利弗回答得很正確。因為,目犍連,舍利弗確實控制自己的心,而不被心所控制。他想在上午入住哪種禪定就能在上午入住那種禪定;他想在中午入住哪種禪定就能在中午入住那種禪定;他想在傍晚入住哪種禪定就能在傍晚入住那種禪定。" 說完這些,尊者舍利弗對世尊說:"尊者,誰說得最好呢?" "舍利弗,你們每個人從不同角度都說得很好。但是現在也聽聽我說,什麼樣的比丘能使牛角沙羅樹林更加莊嚴。舍利弗,在這裡,有一位比丘在飯後結束乞食后,盤腿而坐,保持身體正直,在面前建立正念,想:'我不會解開這個跏趺坐,直到我的心從諸漏中解脫,不再執取。'舍利弗,這樣的比丘能使牛角沙羅樹林更加莊嚴。" 世尊說了這些。那些尊者們滿意歡喜世尊所說。大牛角經第二結束。大牧牛者經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ [phātikattuṃ (sī. pī.), phātikātuṃ (syā. kaṃ.)]. Katamehi ekādasahi? Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā [sāṭetā (sī. syā. kaṃ. pī.)] hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti anavasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.

這是我的翻譯: 如是我聞。一時,世尊住在舍衛城(現在的薩赫特-馬赫特)祇樹給孤獨園。在那裡,世尊對比丘們說:"比丘們。"那些比丘回答說:"尊者。"世尊說: "比丘們,具有十一種特質的牧牛人不能照顧牛群並使之繁盛。哪十一種?在這裡,比丘們,牧牛人不識別牛的外形,不善於辨認特徵,不除去蠅卵,不包紮傷口,不燻煙驅蚊,不知道牛的飲水處,不知道牛已喝足水,不知道牛的行走路線,不善於選擇牧場,過度擠奶,對那些公牛、牛群的領袖和嚮導不給予特別的尊重。比丘們,具有這十一種特質的牧牛人不能照顧牛群並使之繁盛。同樣地,比丘們,具有十一種特質的比丘不能在這法與律中獲得增長、擴充套件和廣大。哪十一種?在這裡,比丘們,比丘不識別色,不善於辨認相,不除去(不善念),不包紮(心的)傷口,不燻煙(修行),不知道(正法的)飲水處,不知道(已)喝足(正法),不知道(修行的)道路,不善於選擇(修行的)處所,過度索取,對那些長老比丘、經驗豐富、出家已久、僧團的領袖和嚮導不給予特別的尊重。

『『Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ 『cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa』nti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na rūpaññū hoti.

『『Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu 『kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito』ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti.

『『Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti.

『『Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti.

『『Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti.

『『Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati, na paripañhati – 『idaṃ, bhante, kathaṃ? Imassa ko attho』ti? Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānī karonti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ na paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti.

『『Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ, na labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu na pītaṃ jānāti.

『『Kathañca, bhikkhave, bhikkhu na vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na vīthiṃ jānāti.

『『Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave , bhikkhu na gocarakusalo hoti.

『『Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu anavasesadohī hoti.

『『Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti ? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca; na mettaṃ vacīkammaṃ paccupaṭṭhāpeti āvi ceva raho ca; na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.

這是我的翻譯: "比丘們,怎樣是比丘不識別色?在這裡,比丘們,比丘對於任何色,一切色,不如實了知'是四大種及四大種所造色'。比丘們,這就是比丘不識別色。比丘們,怎樣是比丘不善於辨認相?在這裡,比丘們,比丘不如實了知'愚人以業為相,智者以業為相'。比丘們,這就是比丘不善於辨認相。比丘們,怎樣是比丘不除去(不善念)?在這裡,比丘們,比丘容忍已生起的欲尋,不捨棄,不驅除,不滅盡,不使之不存在。對已生起的嗔恚尋...已生起的傷害尋...已生起的種種惡不善法,他容忍,不捨棄,不驅除,不滅盡,不使之不存在。比丘們,這就是比丘不除去(不善念)。比丘們,怎樣是比丘不包紮(心的)傷口?在這裡,比丘們,比丘以眼見色后,執取相,執取細相。由於他住于不防護眼根,貪憂惡不善法會流入,他不實行防護,不守護眼根,不在眼根上達到防護。以耳聞聲后...以鼻嗅香后...以舌嘗味后...以身觸所觸后...以意識法后,執取相,執取細相。由於他住于不防護意根,貪憂惡不善法會流入,他不實行防護,不守護意根,不在意根上達到防護。比丘們,這就是比丘不包紮(心的)傷口。比丘們,怎樣是比丘不燻煙(修行)?在這裡,比丘們,比丘不詳細地為他人宣說如所聞、如所學的法。比丘們,這就是比丘不燻煙(修行)。比丘們,怎樣是比丘不知道(正法的)飲水處?在這裡,比丘們,比丘不時常親近那些多聞、通達阿含、持法、持律、持綱要的比丘,不詢問、不請教:'尊者,這是什麼意思?這有何含義?'那些尊者不為他開顯未開顯的,不闡明未闡明的,不消除他對種種引起疑惑之處的疑惑。比丘們,這就是比丘不知道(正法的)飲水處。比丘們,怎樣是比丘不知道(已)喝足(正法)?在這裡,比丘們,比丘在如來所說的法與律被宣說時,不獲得義的喜悅,不獲得法的喜悅,不獲得與法相應的歡喜。比丘們,這就是比丘不知道(已)喝足(正法)。比丘們,怎樣是比丘不知道(修行的)道路?在這裡,比丘們,比丘不如實了知八支聖道。比丘們,這就是比丘不知道(修行的)道路。比丘們,怎樣是比丘不善於選擇(修行的)處所?在這裡,比丘們,比丘不如實了知四念處。比丘們,這就是比丘不善於選擇(修行的)處所。比丘們,怎樣是比丘過度索取?在這裡,比丘們,當有信的居士供養比丘衣服、飲食、臥具、醫藥等必需品時,比丘不知道適量接受。比丘們,這就是比丘過度索取。比丘們,怎樣是比丘對那些長老比丘、經驗豐富、出家已久、僧團的領袖和嚮導不給予特別的尊重?在這裡,比丘們,比丘對那些長老比丘、經驗豐富、出家已久、僧團的領袖和嚮導,不在公開場合和私下場合以慈愛的身業對待;不在公開場合和私下場合以慈愛的語業對待;不在公開場合和私下場合以慈愛的意業對待。比丘們,這就是比丘對那些長老比丘、經驗豐富、出家已久、僧團的領袖和嚮導不給予特別的尊重。

『『Imehi kho bhikkhave ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.

『『Ekādasahi , bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Katamehi ekādasahi? Idha, bhikkhave , gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.

這是我的翻譯: "比丘們,具有這十一種特質的比丘不能在這法與律中獲得增長、擴充套件和廣大。比丘們,具有十一種特質的牧牛人能夠照顧牛群並使之繁盛。哪十一種?在這裡,比丘們,牧牛人識別牛的外形,善於辨認特徵,除去蠅卵,包紮傷口,燻煙驅蚊,知道牛的飲水處,知道牛已喝足水,知道牛的行走路線,善於選擇牧場,不過度擠奶,對那些公牛、牛群的領袖和嚮導給予特別的尊重。比丘們,具有這十一種特質的牧牛人能夠照顧牛群並使之繁盛。同樣地,比丘們,具有十一種特質的比丘能在這法與律中獲得增長、擴充套件和廣大。哪十一種?在這裡,比丘們,比丘識別色,善於辨認相,除去(不善念),包紮(心的)傷口,燻煙(修行),知道(正法的)飲水處,知道(已)喝足(正法),知道(修行的)道路,善於選擇(修行的)處所,不過度索取,對那些長老比丘、經驗豐富、出家已久、僧團的領袖和嚮導給予特別的尊重。

『『Kathañca, bhikkhave, bhikkhu rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ 『cattāri mahābhūtāni , catunnañca mahābhūtānaṃ upādāyarūpa』nti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti.

『『Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti.

『『Kathañca , bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti.

『『Kathañca, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā 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 abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti.

『『Kathañca, bhikkhave, bhikkhu dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu dhūmaṃ kattā hoti.

『『Kathañca, bhikkhave, bhikkhu titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṃ upasaṅkamitvā paripucchati, paripañhati – 『idaṃ, bhante, kathaṃ? Imassa ko attho』ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu titthaṃ jānāti.

『『Kathañca bhikkhave, bhikkhu pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu pītaṃ jānāti.

『『Kathañca , bhikkhave, bhikkhu vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu vīthiṃ jānāti.

『『Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu gocarakusalo hoti.

『『Kathañca bhikkhave, bhikkhu sāvasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu sāvasesadohī hoti.

『『Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca; mettaṃ vacīkammaṃ paccupaṭṭhāpeti āvi ceva raho ca; mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.

『『Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitu』』nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāgopālakasuttaṃ niṭṭhitaṃ tatiyaṃ.

這是我的翻譯: "比丘們,怎樣是比丘識別色?在這裡,比丘們,比丘對於任何色,一切色,如實了知'是四大種及四大種所造色'。比丘們,這就是比丘識別色。比丘們,怎樣是比丘善於辨認相?在這裡,比丘們,比丘如實了知'愚人以業為相,智者以業為相'。比丘們,這就是比丘善於辨認相。比丘們,怎樣是比丘除去(不善念)?在這裡,比丘們,比丘不容忍已生起的欲尋,捨棄,驅除,滅盡,使之不存在。對已生起的嗔恚尋...已生起的傷害尋...已生起的種種惡不善法,他不容忍,捨棄,驅除,滅盡,使之不存在。比丘們,這就是比丘除去(不善念)。比丘們,怎樣是比丘包紮(心的)傷口?在這裡,比丘們,比丘以眼見色后,不執取相,不執取細相。由於他住于不防護眼根,貪憂惡不善法會流入,他實行防護,守護眼根,在眼根上達到防護。以耳聞聲后...以鼻嗅香后...以舌嘗味后...以身觸所觸后...以意識法后,不執取相,不執取細相。由於他住于不防護意根,貪憂惡不善法會流入,他實行防護,守護意根,在意根上達到防護。比丘們,這就是比丘包紮(心的)傷口。比丘們,怎樣是比丘燻煙(修行)?在這裡,比丘們,比丘詳細地為他人宣說如所聞、如所學的法。比丘們,這就是比丘燻煙(修行)。比丘們,怎樣是比丘知道(正法的)飲水處?在這裡,比丘們,比丘時常親近那些多聞、通達阿含、持法、持律、持綱要的比丘,詢問、請教:'尊者,這是什麼意思?這有何含義?'那些尊者為他開顯未開顯的,闡明未闡明的,消除他對種種引起疑惑之處的疑惑。比丘們,這就是比丘知道(正法的)飲水處。比丘們,怎樣是比丘知道(已)喝足(正法)?在這裡,比丘們,比丘在如來所說的法與律被宣說時,獲得義的喜悅,獲得法的喜悅,獲得與法相應的歡喜。比丘們,這就是比丘知道(已)喝足(正法)。比丘們,怎樣是比丘知道(修行的)道路?在這裡,比丘們,比丘如實了知八支聖道。比丘們,這就是比丘知道(修行的)道路。比丘們,怎樣是比丘善於選擇(修行的)處所?在這裡,比丘們,比丘如實了知四念處。比丘們,這就是比丘善於選擇(修行的)處所。比丘們,怎樣是比丘不過度索取?在這裡,比丘們,當有信的居士供養比丘衣服、飲食、臥具、醫藥等必需品時,比丘知道適量接受。比丘們,這就是比丘不過度索取。比丘們,怎樣是比丘對那些長老比丘、經驗豐富、出家已久、僧團的領袖和嚮導給予特別的尊重?在這裡,比丘們,比丘對那些長老比丘、經驗豐富、出家已久、僧團的領袖和嚮導,在公開場合和私下場合以慈愛的身業對待;在公開場合和私下場合以慈愛的語業對待;在公開場合和私下場合以慈愛的意業對待。比丘們,這就是比丘對那些長老比丘、經驗豐富、出家已久、僧團的領袖和嚮導給予特別的尊重。比丘們,具有這十一種特質的比丘能在這法與律中獲得增長、擴充套件和廣大。" 世尊說了這些。那些比丘滿意歡喜世尊所說。大牧牛者經第三結束。

Cūḷagopālakasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Bhūtapubbaṃ , bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṃ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, asamavekkhitvā pārimaṃ tīraṃ, atittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Atha kho, bhikkhave, gāvo majjhegaṅgāya nadiyā sote āmaṇḍaliyaṃ karitvā tattheva anayabyasanaṃ āpajjiṃsu. Taṃ kissa hetu? Tathā hi so, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṃ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, asamavekkhitvā pārimaṃ tīraṃ, atittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Evameva kho, bhikkhave, ye hi keci [ye keci (syā. kaṃ.)] samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṃ ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ ahitāya dukkhāya.

『『Bhūtapubbaṃ, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṃ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, samavekkhitvā pārimaṃ tīraṃ, tittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. So paṭhamaṃ patāresi ye te usabhā gopitaro gopariṇāyakā. Te tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi balavagāvo dammagāvo. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi vacchatare vacchatariyo. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi vacchake kisābalake [kisabalake (sī. syā. pī.)]. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Bhūtapubbaṃ, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno, sopi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamāsi. Taṃ kissa hetu? Tathā hi so, bhikkhave, māgadhako gopālako sappaññajātiko , vassānaṃ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, samavekkhitvā pārimaṃ tīraṃ, tittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṃ ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.

這是我的翻譯: 小牧牛者經如是我聞。一時,世尊住在跋耆國(現在的比哈爾邦北部)烏卡切拉城恒河岸邊。在那裡,世尊對比丘們說:"比丘們。"那些比丘回答說:"尊者。"世尊說: "比丘們,從前有一個愚蠢的摩揭陀國牧牛人,在雨季最後一個月秋天的時候,沒有觀察恒河的此岸,沒有觀察彼岸,就從沒有渡口的地方趕牛渡河到北岸的毗提訶國。那些牛到了恒河中間的急流中打轉,在那裡遭遇災難。這是什麼原因?因為,比丘們,那個愚蠢的摩揭陀國牧牛人,在雨季最後一個月秋天的時候,沒有觀察恒河的此岸,沒有觀察彼岸,就從沒有渡口的地方趕牛渡河到北岸的毗提訶國。同樣地,比丘們,任何沙門或婆羅門不善巧於此世,不善巧於他世,不善巧于魔境,不善巧于非魔境,不善巧于死亡境,不善巧于非死亡境,如果有人認為應該聽從他們、相信他們,那將長期導致他們的不利和痛苦。比丘們,從前有一個聰明的摩揭陀國牧牛人,在雨季最後一個月秋天的時候,仔細觀察了恒河的此岸,仔細觀察了彼岸,從渡口趕牛渡河到北岸的毗提訶國。他首先讓那些公牛、牛群的領袖和嚮導渡河。它們橫渡恒河的急流,安全地到達彼岸。然後他讓強壯的牛和馴服的牛渡河。它們也橫渡恒河的急流,安全地到達彼岸。然後他讓小公牛和小母牛渡河。它們也橫渡恒河的急流,安全地到達彼岸。然後他讓瘦弱的小牛犢渡河。它們也橫渡恒河的急流,安全地到達彼岸。比丘們,從前有一頭剛出生的小牛犢,隨著母牛的叫聲漂流,它也橫渡恒河的急流,安全地到達彼岸。這是什麼原因?因為,比丘們,那個聰明的摩揭陀國牧牛人,在雨季最後一個月秋天的時候,仔細觀察了恒河的此岸,仔細觀察了彼岸,從渡口趕牛渡河到北岸的毗提訶國。同樣地,比丘們,任何沙門或婆羅門善巧於此世,善巧於他世,善巧于魔境,善巧于非魔境,善巧于死亡境,善巧于非死亡境,如果有人認為應該聽從他們、相信他們,那將長期導致他們的利益和快樂。

『『Seyyathāpi , bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, te tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gatā.

『『Seyyathāpi te, bhikkhave, balavagāvo dammagāvo tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

『『Seyyathāpi te, bhikkhave, vacchatarā vacchatariyo tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

『『Seyyathāpi te, bhikkhave, vacchakā kisābalakā tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

『『Seyyathāpi so, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamāsi, evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

『『Ahaṃ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṃ, bhikkhave, ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā』』ti.

Idamavoca bhagavā. Idaṃ vatvā sugato athāparaṃ etadavoca satthā –

『『Ayaṃ loko paro loko, jānatā suppakāsito;

Yañca mārena sampattaṃ, appattaṃ yañca maccunā.

『『Sabbaṃ lokaṃ abhiññāya, sambuddhena pajānatā;

Vivaṭaṃ amatadvāraṃ, khemaṃ nibbānapattiyā.

『『Chinnaṃ pāpimato sotaṃ, viddhastaṃ vinaḷīkataṃ;

Pāmojjabahulā hotha, khemaṃ pattattha [patthetha (syā. kaṃ. ka. aṭṭhakathāyaṃ saṃvaṇṇetabbapāṭho)] bhikkhavo』』ti.

Cūḷagopālakasuttaṃ niṭṭhitaṃ catutthaṃ.

Cūḷasaccakasuttaṃ

這是我的翻譯: "比丘們,就像那些公牛、牛群的領袖和嚮導橫渡恒河的急流,安全地到達彼岸,同樣地,比丘們,那些阿羅漢、漏盡、梵行已立、所作已辦、卸下重擔、達到目標、盡諸有結、正智解脫的比丘們,他們也橫渡魔羅的急流,安全地到達彼岸。比丘們,就像那些強壯的牛和馴服的牛橫渡恒河的急流,安全地到達彼岸,同樣地,比丘們,那些已斷盡五下分結、化生、在那裡般涅槃、不再返回此世的比丘們,他們也將橫渡魔羅的急流,安全地到達彼岸。比丘們,就像那些小公牛和小母牛橫渡恒河的急流,安全地到達彼岸,同樣地,比丘們,那些已斷盡三結、貪嗔癡薄弱、一來、只再來此世一次就能作苦邊的比丘們,他們也將橫渡魔羅的急流,安全地到達彼岸。比丘們,就像那些瘦弱的小牛犢橫渡恒河的急流,安全地到達彼岸,同樣地,比丘們,那些已斷盡三結、入流、不墮惡趣、決定、趣向正覺的比丘們,他們也將橫渡魔羅的急流,安全地到達彼岸。比丘們,就像那頭剛出生的小牛犢,隨著母牛的叫聲漂流,也橫渡恒河的急流,安全地到達彼岸,同樣地,比丘們,那些隨法行、隨信行的比丘們,他們也將橫渡魔羅的急流,安全地到達彼岸。比丘們,我善巧於此世,善巧於他世,善巧于魔境,善巧于非魔境,善巧于死亡境,善巧于非死亡境。比丘們,如果有人認為應該聽從我、相信我,那將長期導致他們的利益和快樂。" 世尊說了這些。說完這些后,善逝、導師又說了以下偈頌: "此世與他世,已被知者明示; 魔羅所達到的,死亡所未達的。一切世間已遍知,正覺者已了知; 打開不死之門,安穩趣向涅槃。魔羅之流已切斷,摧毀併成無力; 比丘們應多歡喜,你們已達安穩。" 小牧牛者經第四結束。小薩遮迦經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṃ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – 『『nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ, sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā』』ti?

Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Addasā kho saccako nigaṇṭhaputto vesāliyaṃ jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno āyasmantaṃ assajiṃ dūratova āgacchantaṃ. Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho saccako nigaṇṭhaputto āyasmantaṃ assajiṃ etadavoca – 『『kathaṃ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṃbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī』』ti? 『『Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati – 『rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā』ti. Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī』』ti. 『『Dussutaṃ vata, bho assaji, assumha ye mayaṃ evaṃvādiṃ samaṇaṃ gotamaṃ assumha. Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma , appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā』』ti.

這是我的翻譯: 如是我聞。一時,世尊住在毗舍離(現在的毗舍離)大林重閣講堂。那時,尼乾子薩遮迦住在毗舍離,他是一個辯論家,自稱是智者,受到眾人的尊敬。他在毗舍離的集會上這樣說:"我沒有看到任何沙門、婆羅門、僧團領袖、教團領袖、教派導師,即使是自稱為阿羅漢、正等正覺者,在與我辯論時不會顫抖、不會戰慄、不會發抖,不會流汗。即使我與無意識的柱子辯論,它也會因我的辯論而顫抖、戰慄、發抖。更何況是人呢?" 那時,尊者阿說示在上午穿好衣服,拿著缽和衣進入毗舍離乞食。尼乾子薩遮迦在毗舍離散步時遠遠地看見尊者阿說示走來。看見后,他走向尊者阿說示;走近后,與尊者阿說示互相問候。寒暄完畢,站在一旁。站在一旁的尼乾子薩遮迦對尊者阿說示說:"阿說示先生,沙門喬答摩是如何教導弟子的?沙門喬答摩對弟子的教導主要是哪一部分?" "阿耆毗舍,世尊是這樣教導弟子的,世尊對弟子的教導主要是這一部分:'比丘們,色是無常的,受是無常的,想是無常的,行是無常的,識是無常的。比丘們,色是無我的,受是無我的,想是無我的,行是無我的,識是無我的。一切行無常,一切法無我。'阿耆毗舍,世尊就是這樣教導弟子的,這就是世尊對弟子教導的主要部分。" "阿說示先生,我們真是聽到了不好的訊息,我們聽說沙門喬答摩有這樣的主張。也許有朝一日我們能與這位喬答摩先生見面,也許能有一些對話,也許能使他擺脫這種惡見。"

Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre [sandhāgāre (ka.)] sannipatitāni honti kenacideva karaṇīyena. Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca – 『『abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissati. Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me [yathāssa me (sī. pī.)] ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṃ, seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya , evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākiḷañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ [thālaṃ (ka.)] kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya [nicchādeyya (sī. pī. ka.), nicchoṭeyya (ka.), nippoṭheyya (syā. kaṃ.)] evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissatī』』ti. Tatrekacce licchavī evamāhaṃsu – 『『kiṃ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṃ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṃ āropessatī』』ti? Ekacce licchavī evamāhaṃsu – 『『kiṃ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṃ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṃ āropessatī』』ti? Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – 『『kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotama』』nti . 『『Esa, aggivessana, bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno』』ti. Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṃ mahāvanaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tepi kho licchavī appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

這是我的翻譯: 那時,約有五百名離車人因某事聚集在集會堂。尼乾子薩遮迦走向那些離車人;走近后,對那些離車人說:"請來,尊貴的離車人們,請來,尊貴的離車人們,今天我將與沙門喬答摩進行對話。如果沙門喬答摩像他的一位著名弟子名叫阿說示的比丘那樣對我立場,就像一個強壯的人抓住一隻長毛山羊的毛拉扯、拖拽、拉來拉去一樣,我將用辯論拉扯、拖拽、拉來拉去沙門喬答摩。就像一個強壯的釀酒工人把一個大酒篩扔進深水池裡,抓住邊緣拉扯、拖拽、拉來拉去一樣,我將用辯論拉扯、拖拽、拉來拉去沙門喬答摩。就像一個強壯的酒徒抓住酒杯的邊緣搖晃、抖動、抖落一樣,我將用辯論搖晃、抖動、抖落沙門喬答摩。就像一頭六十歲的大象進入深水池洗澡玩耍一樣,我認為我將與沙門喬答摩玩耍。請來,尊貴的離車人們,請來,尊貴的離車人們,今天我將與沙門喬答摩進行對話。"有些離車人這樣說:"沙門喬答摩怎麼能駁倒尼乾子薩遮迦的論點呢?相反,尼乾子薩遮迦將駁倒沙門喬答摩的論點。"有些離車人這樣說:"這個尼乾子薩遮迦算什麼,怎麼能駁倒世尊的論點呢?相反,世尊將駁倒尼乾子薩遮迦的論點。"然後,尼乾子薩遮迦在約五百名離車人的陪同下走向大林重閣講堂。那時,許多比丘正在露天經行。尼乾子薩遮迦走向那些比丘;走近后,對那些比丘說:"先生們,這位喬答摩先生現在住在哪裡?我們想見這位喬答摩先生。""阿耆毗舍,世尊已進入大林,正坐在某棵樹下度過午後。"然後,尼乾子薩遮迦與大群離車人一起進入大林,走向世尊;走近后,與世尊互相問候。寒暄完畢,坐在一旁。那些離車人中,有些向世尊致敬後坐在一旁,有些與世尊互相問候,寒暄完畢後坐在一旁。有些向世尊合掌後坐在一旁,有些在世尊面前說出自己的姓名後坐在一旁,有些默默地坐在一旁。

Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca – 『『puccheyyāhaṃ bhavantaṃ gotamaṃ kiñcideva desaṃ, sace me bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā』』ti. 『『Puccha, aggivessana , yadākaṅkhasī』』ti . 『『Kathaṃ pana bhavaṃ gotamo sāvake vineti, kathaṃbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī』』ti? 『『Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati – 『rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā』ti. Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī』』ti.

『『Upamā maṃ, bho gotama, paṭibhātī』』ti. 『『Paṭibhātu taṃ, aggivessanā』』ti bhagavā avoca.

『『Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete balakaraṇīyā kammantā karīyanti. Evameva kho, bho gotama, rūpattāyaṃ purisapuggalo rūpe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, vedanattāyaṃ purisapuggalo vedanāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saññattāyaṃ purisapuggalo saññāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saṅkhārattāyaṃ purisapuggalo saṅkhāresu patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, viññāṇattāyaṃ purisapuggalo viññāṇe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavatī』』ti.

『『Nanu tvaṃ, aggivessana, evaṃ vadesi – 『rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā』』』ti? 『『Ahañhi, bho gotama , evaṃ vadāmi – 『rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā』ti, ayañca mahatī janatā』』ti.

『『Kiñhi te, aggivessana, mahatī janatā karissati? Iṅgha tvaṃ, aggivessana, sakaññeva vādaṃ nibbeṭhehī』』ti. 『『Ahañhi, bho gotama, evaṃ vadāmi – 『rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā』』』ti.

這是我的翻譯: 坐在一旁的尼乾子薩遮迦對世尊說:"我想問喬答摩先生一些問題,如果喬答摩先生允許我提問的話。""阿耆毗舍,你想問什麼就問吧。""喬答摩先生是如何教導弟子的?喬答摩先生對弟子的教導主要是哪一部分?" "阿耆毗舍,我是這樣教導弟子的,我對弟子的教導主要是這一部分:'比丘們,色是無常的,受是無常的,想是無常的,行是無常的,識是無常的。比丘們,色是無我的,受是無我的,想是無我的,行是無我的,識是無我的。一切行無常,一切法無我。'阿耆毗舍,我就是這樣教導弟子的,這就是我對弟子教導的主要部分。" "喬答摩先生,我想到一個比喻。""阿耆毗舍,你說吧。"世尊說。 "喬答摩先生,就像所有種子和植物的生長、發育、增長都依賴於大地,立足於大地。這些種子和植物就是這樣生長、發育、增長的。或者,喬答摩先生,就像所有需要力氣的工作都依賴於大地,立足於大地。這些需要力氣的工作就是這樣進行的。同樣地,喬答摩先生,以色為自我的人依賴於色而造作福或非福,以受為自我的人依賴於受而造作福或非福,以想為自我的人依賴於想而造作福或非福,以行為自我的人依賴於行而造作福或非福,以識為自我的人依賴於識而造作福或非福。" "阿耆毗舍,你不是這樣說的嗎:'色是我的自我,受是我的自我,想是我的自我,行是我的自我,識是我的自我'?""喬答摩先生,我確實這樣說:'色是我的自我,受是我的自我,想是我的自我,行是我的自我,識是我的自我',而且這大眾也是這樣說的。" "阿耆毗舍,大眾與你何干?來吧,阿耆毗舍,你只管解釋你自己的觀點。""喬答摩先生,我確實這樣說:'色是我的自我,受是我的自我,想是我的自我,行是我的自我,識是我的自我'。"

『『Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ [tathā taṃ (ka.)] byākareyyāsi. Taṃ kiṃ maññasi , aggivessana, vatteyya rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā』』ti? 『『Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. Imesampi hi, bho gotama, saṅghānaṃ gaṇānaṃ – seyyathidaṃ, vajjīnaṃ mallānaṃ – vattati sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ. Kiṃ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa , seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? Vatteyya, bho gotama, vattituñca marahatī』』ti.

『『Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – 『rūpaṃ me attā』ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī』』ti? Evaṃ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. Dutiyampi kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – 『『taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – 『rūpaṃ me attā』ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī』』ti? Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – 『『byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo. Yo koci, aggivessana tathāgatena yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī』』ti.

Tena kho pana samayena vajirapāṇi yakkho āyasaṃ vajiraṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ saccakassa nigaṇṭhaputtassa uparivehāsaṃ ṭhito hoti – 『sacāyaṃ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati etthevassa sattadhā muddhaṃ phālessāmī』ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati saccako ca nigaṇṭhaputto. Atha kho saccako nigaṇṭhaputto bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī bhagavantaṃ etadavoca – 『『pucchatu maṃ bhavaṃ gotamo, byākarissāmī』』ti.

這是我的翻譯: "那麼,阿耆毗舍,我現在要反問你這個問題,你覺得如何就如何回答。你怎麼認為,阿耆毗舍,一個灌頂的剎帝利國王,比如拘薩羅國王波斯匿,或者摩揭陀國王韋提希子阿阇世,在自己的國土上是否有權力處死該處死的人,沒收該沒收的人的財產,或者驅逐該驅逐的人?""喬答摩先生,一個灌頂的剎帝利國王,比如拘薩羅國王波斯匿,或者摩揭陀國王韋提希子阿阇世,在自己的國土上確實有權力處死該處死的人,沒收該沒收的人的財產,或者驅逐該驅逐的人。喬答摩先生,即使是這些部族聯盟,如跋耆人和末羅人,在自己的領地上也有權力處死該處死的人,沒收該沒收的人的財產,或者驅逐該驅逐的人。更何況是一個灌頂的剎帝利國王,比如拘薩羅國王波斯匿,或者摩揭陀國王韋提希子阿阇世呢?喬答摩先生,他們確實有這種權力,而且應該有這種權力。" "你怎麼認為,阿耆毗舍,你說'色是我的自我',那麼你對這個色是否有權力說:'愿我的色是這樣,愿我的色不是這樣'?"說到這裡,尼乾子薩遮迦沉默了。世尊第二次對尼乾子薩遮迦說:"你怎麼認為,阿耆毗舍,你說'色是我的自我',那麼你對這個色是否有權力說:'愿我的色是這樣,愿我的色不是這樣'?"尼乾子薩遮迦第二次沉默了。然後世尊對尼乾子薩遮迦說:"現在回答吧,阿耆毗舍,現在不是保持沉默的時候。阿耆毗舍,如果有人被如來問到第三次合理的問題還不回答,他的頭就會當場裂成七塊。" 那時,手持金剛杵的夜叉拿著燃燒、熾熱、發光的鐵製金剛杵站在尼乾子薩遮迦的上空,心想:'如果這個尼乾子薩遮迦被世尊問到第三次合理的問題還不回答,我就當場把他的頭打成七塊。'只有世尊和尼乾子薩遮迦能看見這個手持金剛杵的夜叉。於是尼乾子薩遮迦恐懼、戰慄、毛骨悚然,只能向世尊尋求庇護,向世尊尋求避難,向世尊尋求皈依,對世尊說:"請喬答摩先生問我,我會回答的。"

『『Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – 『rūpaṃ me attā』ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī』』ti? 『『No hidaṃ, bho gotama』』.

『『Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – 『vedanā me attā』ti, vattati te tissaṃ vedanāyaṃ [tāyaṃ vedanāyaṃ (sī. syā.)] vaso – evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī』』ti? 『『No hidaṃ, bho gotama』』.

『『Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana , yaṃ tvaṃ evaṃ vadesi – 『saññā me attā』ti, vattati te tissaṃ saññāyaṃ vaso – evaṃ me saññā hotu, evaṃ me saññā mā ahosī』』ti? 『『No hidaṃ, bho gotama』』.

『『Manasi karohi, aggivessana ; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – 『saṅkhārā me attā』ti, vattati te tesu saṅkhāresu vaso – evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu』』nti? 『『No hidaṃ, bho gotama』』.

『『Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – 『viññāṇaṃ me attā』ti, vattati te tasmiṃ viññāṇe vaso – evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī』』ti? 『『No hidaṃ, bho gotama』』.

『『Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, rūpaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bho gotama』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bho gotama』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hidaṃ, bho gotama』』.

『『Taṃ kiṃ maññasi, aggivessana, vedanā…pe… saññā…pe… saṅkhārā…pe… taṃ kiṃ maññasi, aggivessana, viññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bho gotama』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bho gotama』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hidaṃ, bho gotama』』.

『『Taṃ kiṃ maññasi, aggivessana, yo nu kho dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito , dukkhaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati, api nu kho so sāmaṃ vā dukkhaṃ parijāneyya, dukkhaṃ vā parikkhepetvā vihareyyā』』ti? 『『Kiñhi siyā, bho gotama? No hidaṃ, bho gotamā』』ti.

『『Taṃ kiṃ maññasi, aggivessana, nanu tvaṃ evaṃ sante dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ – 『etaṃ mama, esohamasmi, eso me attā』ti samanupassasī』』ti? 『『Kiñhi no siyā, bho gotama? Evametaṃ bho gotamā』』ti.

這是我的翻譯: "你怎麼認為,阿耆毗舍,你說'色是我的自我',那麼你對這個色是否有權力說:'愿我的色是這樣,愿我的色不是這樣'?""不是的,喬答摩先生。" "注意,阿耆毗舍;注意之後再回答,阿耆毗舍。你前後的話不一致。你怎麼認為,阿耆毗舍,你說'受是我的自我',那麼你對這個受是否有權力說:'愿我的受是這樣,愿我的受不是這樣'?""不是的,喬答摩先生。" "注意,阿耆毗舍;注意之後再回答,阿耆毗舍。你前後的話不一致。你怎麼認為,阿耆毗舍,你說'想是我的自我',那麼你對這個想是否有權力說:'愿我的想是這樣,愿我的想不是這樣'?""不是的,喬答摩先生。" "注意,阿耆毗舍;注意之後再回答,阿耆毗舍。你前後的話不一致。你怎麼認為,阿耆毗舍,你說'行是我的自我',那麼你對這些行是否有權力說:'愿我的行是這樣,愿我的行不是這樣'?""不是的,喬答摩先生。" "注意,阿耆毗舍;注意之後再回答,阿耆毗舍。你前後的話不一致。你怎麼認為,阿耆毗舍,你說'識是我的自我',那麼你對這個識是否有權力說:'愿我的識是這樣,愿我的識不是這樣'?""不是的,喬答摩先生。" "注意,阿耆毗舍;注意之後再回答,阿耆毗舍。你前後的話不一致。你怎麼認為,阿耆毗舍,色是常還是無常?""無常,喬答摩先生。""那麼,無常的是苦還是樂?""是苦,喬答摩先生。""那麼,無常、苦、變易之法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?""不合適,喬答摩先生。" "你怎麼認為,阿耆毗舍,受...想...行...你怎麼認為,阿耆毗舍,識是常還是無常?""無常,喬答摩先生。""那麼,無常的是苦還是樂?""是苦,喬答摩先生。""那麼,無常、苦、變易之法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?""不合適,喬答摩先生。" "你怎麼認為,阿耆毗舍,如果有人執著于苦,趨向苦,抓取苦,將苦視為'這是我的,這是我,這是我的自我',他能自己完全了知苦,或者能超越苦而安住嗎?""怎麼可能呢,喬答摩先生?不可能的,喬答摩先生。" "你怎麼認為,阿耆毗舍,既然如此,你不是也執著于苦,趨向苦,抓取苦,將苦視為'這是我的,這是我,這是我的自我'嗎?""怎麼不是呢,喬答摩先生?確實是這樣,喬答摩先生。"

『『Seyyathāpi , aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ [akukkuṭajātaṃ (syā. kaṃ.)]. Tamenaṃ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya [vinibbhujjeyya (ka.)]. So tattha pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ? Evameva kho tvaṃ, aggivessana, mayā sakasmiṃ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. Bhāsitā kho pana te esā, aggivessana, vesāliyaṃ parisati vācā – 『nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā』ti? Tuyhaṃ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṃ vinibhinditvā bhūmiyaṃ patiṭṭhitāni. Mayhaṃ kho pana, aggivessana, natthi etarahi kāyasmiṃ sedo』』ti. Iti bhagavā tasmiṃ [tassaṃ (?)] parisati suvaṇṇavaṇṇaṃ kāyaṃ vivari. Evaṃ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
Atha kho dummukho licchaviputto saccakaṃ nigaṇṭhaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā bhagavantaṃ etadavoca – 『『upamā maṃ, bhagavā, paṭibhātī』』ti. 『『Paṭibhātu taṃ, dummukhā』』ti bhagavā avoca. 『『Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. Tatrāssa kakkaṭako. Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ pokkharaṇiṃ ogāhetvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhāpeyyuṃ. Yaññadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṃ sambhañjeyyuṃ sampalibhañjeyyuṃ. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ puna otarituṃ, seyyathāpi pubbe. Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni [vipphanditāni kānici kānici tāni (sī. syā. kaṃ. pī.)] bhagavatā sañchinnāni sambhaggāni sampalibhaggāni; abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṃ upasaṅkamituṃ yadidaṃ vādādhippāyo』』ti. Evaṃ vutte, saccako nigaṇṭhaputto dummukhaṃ licchaviputtaṃ etadavoca – 『『āgamehi tvaṃ, dummukha, āgamehi tvaṃ, dummukha ( ) [(mukharosi tvaṃ dummukha) (syā. kaṃ.)] na mayaṃ tayā saddhiṃ mantema, idha mayaṃ bhotā gotamena saddhiṃ mantema.

這是我的翻譯: "阿耆毗舍,就像一個尋找心材的人,拿著鋒利的斧頭進入森林。他在那裡看到一棵高大、筆直、新生、無節的芭蕉樹。他從根部砍斷它,砍斷根部后再砍斷頂部,砍斷頂部后剝開葉鞘。他剝開葉鞘時連軟木也找不到,更不用說心材了。同樣地,阿耆毗舍,當我詢問、追究、質問你自己的觀點時,你是空虛的、無實質的、錯誤的。阿耆毗舍,你在毗舍離的集會上說過這樣的話:'我沒有看到任何沙門、婆羅門、僧團領袖、教團領袖、教派導師,即使是自稱為阿羅漢、正等正覺者,在與我辯論時不會顫抖、不會戰慄、不會發抖,不會流汗。即使我與無意識的柱子辯論,它也會因我的辯論而顫抖、戰慄、發抖。更何況是人呢?'阿耆毗舍,現在你額頭上有汗珠滴落,滲透上衣,落到地上。而我現在身上沒有汗。"說著,世尊在那個集會中展示了他金色的身體。說到這裡,尼乾子薩遮迦沉默不語,羞愧難當,肩膀下垂,低頭沉思,無言以對。這時,離車人杜目卡看到尼乾子薩遮迦沉默不語,羞愧難當,肩膀下垂,低頭沉思,無言以對,就對世尊說:"世尊,我想到一個比喻。""杜目卡,你說吧。"世尊說。"尊者,就像在一個村莊或城鎮附近有一個池塘。那裡有一隻螃蟹。尊者,許多男孩或女孩從那個村莊或城鎮出來,走向那個池塘;走到后,進入那個池塘,把那隻螃蟹從水裡拿出來,放在陸地上。尊者,每當那隻螃蟹伸出一隻腳,那些男孩或女孩就用棍子或石頭砍斷它,打碎它,徹底打碎它。尊者,這樣那隻螃蟹所有的腳都被砍斷、打碎、徹底打碎后,就不可能再進入那個池塘,像以前那樣。同樣地,尊者,尼乾子薩遮迦的那些詭辯、歪理、狡辯都被世尊砍斷、打碎、徹底打碎;現在尼乾子薩遮迦不可能再接近世尊想要辯論。"說到這裡,尼乾子薩遮迦對離車人杜目卡說:"等等,杜目卡,等等,杜目卡,我們不是在和你說話,我們是在和喬答摩先生說話。

『『Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā. Vilāpaṃ vilapitaṃ maññe. Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī』』ti? 『『Idha, aggivessana, mama sāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya passati; yā kāci vedanā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya passati. Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī』』ti.

『『Kittāvatā pana, bho gotama, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto』』ti? 『『Idha, aggivessana, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti; yā kāci vedanā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Ettāvatā kho, aggivessana, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti – dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṃ karoti māneti pūjeti – buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī』』ti.

Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – 『『mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Siyā hi, bho gotama, hatthiṃ pabhinnaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, pajjalitaṃ [jalantaṃ (sī. pī.)] aggikkhandhaṃ āsajja purisassa sotthibhāvo , na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, āsīvisaṃ ghoravisaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Adhivāsetu [adhivāsetu ca (pī. ka.)] me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā』』ti. Adhivāsesi bhagavā tuṇhībhāvena.

這是我的翻譯: "喬答摩先生,讓我們和其他許多沙門婆羅門的話題到此為止吧。我認為那只是無意義的閑談。喬答摩先生的弟子在多大程度上遵循教導,接受教誨,超越疑惑,消除猶豫,獲得自信,不依賴他人而安住于導師的教法中?" "阿耆毗舍,在這裡,我的弟子對於任何色,無論是過去、未來還是現在的,內在的還是外在的,粗的還是細的,低劣的還是高尚的,遠的還是近的,以正確的智慧如實地看到:'這不是我的,這不是我,這不是我的自我。'對於任何受...任何想...任何行...任何識,無論是過去、未來還是現在的,內在的還是外在的,粗的還是細的,低劣的還是高尚的,遠的還是近的,以正確的智慧如實地看到:'這不是我的,這不是我,這不是我的自我。'阿耆毗舍,我的弟子在這種程度上遵循教導,接受教誨,超越疑惑,消除猶豫,獲得自信,不依賴他人而安住于導師的教法中。" "喬答摩先生,在多大程度上比丘成為阿羅漢,煩惱已盡,梵行已立,所作已辦,舍下重擔,達到自己的目標,徹底斷除生存的結縛,以正確的智慧解脫?" "阿耆毗舍,在這裡,比丘對於任何色,無論是過去、未來還是現在的,內在的還是外在的,粗的還是細的,低劣的還是高尚的,遠的還是近的,以正確的智慧如實地看到:'這不是我的,這不是我,這不是我的自我',並且無所執著而解脫。對於任何受...任何想...任何行...任何識,無論是過去、未來還是現在的,內在的還是外在的,粗的還是細的,低劣的還是高尚的,遠的還是近的,以正確的智慧如實地看到:'這不是我的,這不是我,這不是我的自我',並且無所執著而解脫。阿耆毗舍,比丘在這種程度上成為阿羅漢,煩惱已盡,梵行已立,所作已辦,舍下重擔,達到自己的目標,徹底斷除生存的結縛,以正確的智慧解脫。阿耆毗舍,如此心解脫的比丘具備三種無上:見無上、行無上、解脫無上。阿耆毗舍,如此心解脫的比丘尊敬、尊重、崇敬、供養如來:'世尊是覺悟者,為覺悟而說法;世尊是調伏者,為調伏而說法;世尊是寂靜者,為寂靜而說法;世尊是度脫者,為度脫而說法;世尊是般涅槃者,為般涅槃而說法。'" 說到這裡,尼乾子薩遮迦對世尊說:"喬答摩先生,是我們自己毀滅了自己,是我們太傲慢了,竟然認為可以用辯論來挑戰喬答摩先生。喬答摩先生,一個人可能在攻擊一頭發狂的大象后還能平安無事,但攻擊喬答摩先生后卻不可能平安無事。喬答摩先生,一個人可能在攻擊一團燃燒的火焰后還能平安無事,但攻擊喬答摩先生后卻不可能平安無事。喬答摩先生,一個人可能在攻擊一條劇毒的蛇后還能平安無事,但攻擊喬答摩先生后卻不可能平安無事。是我們自己毀滅了自己,是我們太傲慢了,竟然認為可以用辯論來挑戰喬答摩先生。愿喬答摩先生接受我明天與比丘僧團一起用餐的邀請。"世尊以沉默表示接受。

Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṃ viditvā te licchavī āmantesi – 『『suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṃ bhikkhusaṅghena. Tena me abhihareyyātha yamassa patirūpaṃ maññeyyāthā』』ti. Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṃ abhihariṃsu. Atha kho nigaṇṭhaputto sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – 『『kālo, bho gotama, niṭṭhitaṃ bhatta』』nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho saccako nigaṇṭhaputto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho saccako nigaṇṭhaputto bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca – 『『yamidaṃ, bho gotama, dāne puññañca puññamahī ca taṃ dāyakānaṃ sukhāya hotū』』ti. 『『Yaṃ kho, aggivessana, tādisaṃ dakkhiṇeyyaṃ āgamma avītarāgaṃ avītadosaṃ avītamohaṃ, taṃ dāyakānaṃ bhavissati. Yaṃ kho, aggivessana, mādisaṃ dakkhiṇeyyaṃ āgamma vītarāgaṃ vītadosaṃ vītamohaṃ, taṃ tuyhaṃ bhavissatī』』ti.

Cūḷasaccakasuttaṃ niṭṭhitaṃ pañcamaṃ.

Mahāsaccakasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo [pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya… pavisitukāmo hoti (sī.)]. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – 『『ayaṃ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā』』ti. Nisīdi bhagavā paññatte āsane. Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca –
『『Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ. Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati [pāpuṇissanti (syā. kaṃ.)] cittakkhepaṃ. Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati. Taṃ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ. Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṃ kissa hetu? Abhāvitattā kāyassa . Tassa mayhaṃ, bho gotama, evaṃ hoti – 『addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvana』』』nti.

這是我的翻譯: 然後,尼乾子薩遮迦知道世尊接受邀請后,對那些離車人說:"請聽我說,尊貴的離車人們,沙門喬答摩接受了我明天與比丘僧團一起用餐的邀請。請你們給我帶來你們認為適合他的東西。"於是那些離車人在那夜過後,給尼乾子薩遮迦帶來了約五百份熟飯作為食物供養。然後,尼乾子薩遮迦在自己的園林中準備了美味的硬食和軟食,讓人通知世尊說:"喬答摩先生,時間到了,飯已經準備好了。"於是世尊在上午穿好衣服,拿著衣缽,走向尼乾子薩遮迦的園林;到達后,和比丘僧團一起坐在準備好的座位上。然後,尼乾子薩遮迦親手用美味的硬食和軟食供養以佛陀為首的比丘僧團,使他們滿足。然後,尼乾子薩遮迦看到世尊已經用完餐,手已離開缽,就拿了一個低矮的座位,坐在一旁。坐在一旁的尼乾子薩遮迦對世尊說:"喬答摩先生,愿這佈施的功德和功德果報能給施主帶來快樂。""阿耆毗舍,對於像你這樣的應供者來說,他還沒有離貪、離嗔、離癡,這將屬於施主。阿耆毗舍,對於像我這樣的應供者來說,他已經離貪、離嗔、離癡,這將屬於你。" 小薩遮迦經完。大薩遮迦經如是我聞。一時,世尊住在毗舍離大林重閣講堂。那時,世尊在上午穿好衣服,拿著衣缽,想要進入毗舍離托缽。這時,尼乾子薩遮迦在散步、遊逛時走向大林重閣講堂。尊者阿難從遠處看到尼乾子薩遮迦走來。看到后,對世尊說:"尊者,這個尼乾子薩遮迦正在走來,他是一個愛辯論的人,自稱是智者,受到許多人的尊敬。尊者,他想誹謗佛陀,想誹謗法,想誹謗僧團。尊者,請世尊暫時坐下,出於慈悲。"世尊坐在準備好的座位上。然後,尼乾子薩遮迦走向世尊;走近后,與世尊互相問候。寒暄完畢,坐在一旁。坐在一旁的尼乾子薩遮迦對世尊說: "喬答摩先生,有些沙門婆羅門專注于修習身體,不修習心。喬答摩先生,他們確實體驗到身體的痛苦感受。喬答摩先生,過去曾經有人被身體的痛苦感受所觸時,腿會變僵硬,心臟會破裂,熱血會從口中涌出,會發瘋失去理智。喬答摩先生,這時他的心隨著身體而轉,受身體的支配。為什麼呢?因為心沒有修習。但是,喬答摩先生,有些沙門婆羅門專注于修習心,不修習身體。喬答摩先生,他們確實體驗到精神的痛苦感受。喬答摩先生,過去曾經有人被精神的痛苦感受所觸時,腿會變僵硬,心臟會破裂,熱血會從口中涌出,會發瘋失去理智。喬答摩先生,這時他的身體隨著心而轉,受心的支配。為什麼呢?因為身體沒有修習。喬答摩先生,我這樣想:'喬答摩先生的**肯定專注于修習心,不修習身體。'"

『『Kinti pana te, aggivessana, kāyabhāvanā sutā』』ti? 『『Seyyathidaṃ – nando vaccho, kiso saṃkicco, makkhali gosālo – etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā [naehibhadantikā, natiṭṭhabhadantikā (sī. syā. kaṃ. pī. ka.)] na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī , na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivanti. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā…pe… sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti…pe… sattahipi dattīhi yāpenti. Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti…pe… sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī』』ti.

『『Kiṃ pana te, aggivessana, tāvatakeneva yāpentī』』ti? 『『No hidaṃ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā』』ti.

『『Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā』』ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.

Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – 『『yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi [kāyabhāvanaṃ hi (sī. pī. ka.)] kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi ? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –
『『Kathañca , aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.
『『Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā』』ti.

這是我的翻譯: "阿耆毗舍,你聽說過什麼是身體的修習?""喬答摩先生,就像難陀·婆蹉、基沙·僧祇遮、末伽梨·瞿舍羅 - 這些人是裸行者,行為放縱,用手舔食,不應邀而來,不應邀而住,不接受專門準備的食物,不接受特意準備的食物,不接受邀請。他們不從鍋口接受食物,不從碗口接受食物,不接受跨過門檻遞來的食物,不接受跨過棍子遞來的食物,不接受跨過杵遞來的食物,不接受兩人正在吃飯時遞來的食物,不接受孕婦遞來的食物,不接受正在哺乳的婦女遞來的食物,不接受與男子同居的婦女遞來的食物,不接受集體募集的食物,不接受狗站著的地方的食物,不接受有成群蒼蠅的地方的食物。他們不吃魚,不吃肉,不喝酒,不喝果酒,不喝米酒。他們或者一家一口食,或者兩家兩口食...或者七家七口食。他們或者靠一個施食碗維生,或者靠兩個施食碗維生...或者靠七個施食碗維生。他們或者一天吃一次,或者兩天吃一次...或者七天吃一次。他們就這樣遵循每半個月輪流進食的修行。" "阿耆毗舍,他們僅靠這些就能維生嗎?""不是的,喬答摩先生。有時,喬答摩先生,他們吃美味的硬食,吃美味的軟食,品嚐美味的食物,喝美味的飲料。他們使這個身體變強壯,使它長大,使它肥胖。" "阿耆毗舍,他們捨棄前面的做法而後來積累這些,這樣這個身體就有增有減。阿耆毗舍,你聽說過什麼是心的修習?"當被世尊問到心的修習時,尼乾子薩遮迦無法回答。然後,世尊對尼乾子薩遮迦說:"阿耆毗舍,你剛才說的那種身體的修習,在聖者的律中不是如法的身體修習。阿耆毗舍,你連身體的修習都不瞭解,更何況是心的修習?但是,阿耆毗舍,我會告訴你什麼是未修習的身和心,什麼是已修習的身和心。仔細聽,好好思考,我要說了。""是的,先生。"尼乾子薩遮迦回答世尊。世尊說: "阿耆毗舍,什麼是未修習的身和未修習的心?阿耆毗舍,在這裡,對於一個沒有聽聞的凡夫,生起了樂受。他被樂受所觸時,就貪戀樂,陷入對樂的貪戀。他的那個樂受消失了。樂受消失後,生起了苦受。他被苦受所觸時,就悲傷、疲憊、哀嘆、捶胸、痛哭、陷入迷亂。阿耆毗舍,對他來說,生起的樂受佔據了心,因為身體未修習;生起的苦受佔據了心,因為心未修習。阿耆毗舍,對任何人來說,如果這兩方面都是這樣:生起的樂受佔據了心,因為身體未修習;生起的苦受佔據了心,因為心未修習,阿耆毗舍,這就是未修習的身和未修習的心。 "阿耆毗舍,什麼是已修習的身和已修習的心?阿耆毗舍,在這裡,對於一個多聞的聖弟子,生起了樂受。他被樂受所觸時,不貪戀樂,不陷入對樂的貪戀。他的那個樂受消失了。樂受消失後,生起了苦受。他被苦受所觸時,不悲傷、不疲憊、不哀嘆、不捶胸、不痛哭、不陷入迷亂。阿耆毗舍,對他來說,生起的樂受不佔據心,因為身體已修習;生起的苦受不佔據心,因為心已修習。阿耆毗舍,對任何人來說,如果這兩方面都是這樣:生起的樂受不佔據心,因為身體已修習;生起的苦受不佔據心,因為心已修習,阿耆毗舍,這就是已修習的身和已修習的心。"

『『Evaṃ pasanno ahaṃ bhoto gotamassa! Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā』』ti . 『『Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi . Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ [netaṃ khoṭhānaṃ (sī. pī.)] vijjatī』』ti.

『『Na hi nūna [na hanūna (sī. syā. kaṃ. pī.)] bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā』』ti.

這是我的翻譯: "我對喬答摩先生如此信服!喬答摩先生確實是身體已修習和心已修習的人。" "阿耆毗舍,你這話說得確實有些冒昧,但我還是會回答你。阿耆毗舍,自從我剃除鬚髮,披上袈裟,從在家生活出家以來,生起的樂受能佔據我的心,或者生起的苦受能佔據我的心,這種情況是不可能發生的。" "喬答摩先生肯定不會生起那種生起后能佔據心的樂受;喬答摩先生肯定不會生起那種生起后能佔據心的苦受。"

『『Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – 『sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti. So kho ahaṃ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – 『icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu』nti. Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca – 『viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā』ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, 『jānāmi passāmī』ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – 『na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī』』』ti.

『『Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – 『kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī』ti? Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi – 『na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya』nti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

『『Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – 『ettāvatā no, āvuso kālāma , imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī』ti? 『Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī』ti. 『Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī』ti. 『Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā』ti. Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno (attano) [( ) natthi (sī. pī.)] antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – 『nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā』ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

這是我的翻譯: "阿耆毗舍,怎麼會不是呢?阿耆毗舍,在我還沒有覺悟之前,當我還是菩薩時,我這樣想:'在家生活是狹隘的,是塵垢之道;出家生活是開放的。在家居住很難過完全圓滿、完全清凈的梵行生活。我應該剃除鬚髮,披上袈裟,從在家生活出家。'阿耆毗舍,後來,我還年輕,頭髮烏黑,正值青春年華,處於人生的第一階段,儘管父母不願意,淚流滿面,我還是剃除鬚髮,披上袈裟,從在家生活出家了。出家后,我尋求善法,追求無上寂靜之道,來到了阿羅羅·迦羅摩那裡。到了那裡后,我對阿羅羅·迦羅摩說:'朋友迦羅摩,我想在這個法律中修習梵行。'阿耆毗舍,說了這話后,阿羅羅·迦羅摩對我說:'尊者請住下吧,這個法是這樣的:有智慧的人不久就能親自證知、實現、達到並安住于自己老師的境界。'阿耆毗舍,我很快就學會了那個法。阿耆毗舍,僅僅用嘴唇碰觸、用舌頭轉動,我就能說出知識之言和長老之言,並且宣稱'我知道,我看到',我和其他人都是如此。阿耆毗舍,我這樣想:'阿羅羅·迦羅摩不僅僅是憑信心就宣稱自己親自證知、實現、達到並安住于這個法,阿羅羅·迦羅摩肯定是知道、看到這個法而安住的。' "然後,阿耆毗舍,我來到阿羅羅·迦羅摩那裡,到了那裡后,我對阿羅羅·迦羅摩說:'朋友迦羅摩,你宣稱自己親自證知、實現、達到並安住于這個法,到什麼程度呢?'說了這話后,阿耆毗舍,阿羅羅·迦羅摩宣稱無所有處。阿耆毗舍,我這樣想:'不僅阿羅羅·迦羅摩有信心,我也有信心;不僅阿羅羅·迦羅摩有精進,我也有精進;不僅阿羅羅·迦羅摩有念,我也有念;不僅阿羅羅·迦羅摩有定,我也有定;不僅阿羅羅·迦羅摩有慧,我也有慧。我應該努力實現阿羅羅·迦羅摩宣稱自己親自證知、實現、達到並安住的那個法。'阿耆毗舍,我很快就親自證知、實現、達到並安住于那個法。 "然後,阿耆毗舍,我來到阿羅羅·迦羅摩那裡,到了那裡后,我對阿羅羅·迦羅摩說:'朋友迦羅摩,你宣稱自己親自證知、實現、達到並安住于這個法,是到這個程度嗎?''朋友,我宣稱自己親自證知、實現、達到並安住于這個法,就是到這個程度。''朋友,我也親自證知、實現、達到並安住于這個法,到這個程度。''朋友,我們有幸了,朋友,我們很幸運,我們看到了像你這樣的同修。我親自證知、實現、達到並宣稱的法,你也親自證知、實現、達到並安住于其中;你親自證知、實現、達到並安住的法,我也親自證知、實現、達到並宣稱。我知道的法,你也知道;你知道的法,我也知道。我是什麼樣子,你就是什麼樣子;你是什麼樣子,我就是什麼樣子。來吧,朋友,我們兩個一起領導這個團體吧。'阿耆毗舍,就這樣,阿羅羅·迦羅摩作為我的老師,卻把我這個學生置於與他平等的地位,並且給予我崇高的尊敬。阿耆毗舍,我這樣想:'這個法不能導向厭離、離欲、止息、寂靜、證知、正覺、涅槃,只能導致無所有處的再生。'阿耆毗舍,我不滿足於那個法,厭離那個法而離開了。

『『So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – 『icchāmahaṃ, āvuso [passa ma. ni. 1.278 pāsarāsisutte] imasmiṃ dhammavinaye brahmacariyaṃ caritu』nti. Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca – 『viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā』ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, 『jānāmi passāmī』ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – 『na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī』ti. Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – 『kittāvatā no, āvuso rāmo, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī』ti? Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi – 『na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi; na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyya』nti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

『『Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – 『ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī』ti? 『Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī』ti. 『Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī』ti. 『Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ; yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā』ti. Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – 『nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā』ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

『『So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, aggivessana, etadahosi – 『ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā』ti. So kho ahaṃ, aggivessana, tattheva nisīdiṃ 『alamidaṃ padhānāyā』ti.

這是我的翻譯: "阿耆毗舍,我尋求善法,追求無上寂靜之道,來到了烏達迦·羅摩子那裡。到了那裡后,我對烏達迦·羅摩子說:'朋友,我想在這個法律中修習梵行。'阿耆毗舍,說了這話后,烏達迦·羅摩子對我說:'尊者請住下吧,這個法是這樣的:有智慧的人不久就能親自證知、實現、達到並安住于自己老師的境界。'阿耆毗舍,我很快就學會了那個法。阿耆毗舍,僅僅用嘴唇碰觸、用舌頭轉動,我就能說出知識之言和長老之言,並且宣稱'我知道,我看到',我和其他人都是如此。阿耆毗舍,我這樣想:'羅摩不僅僅是憑信心就宣稱自己親自證知、實現、達到並安住于這個法,羅摩肯定是知道、看到這個法而安住的。'然後,阿耆毗舍,我來到烏達迦·羅摩子那裡,到了那裡后,我對烏達迦·羅摩子說:'朋友羅摩,你宣稱自己親自證知、實現、達到並安住于這個法,到什麼程度呢?'說了這話后,阿耆毗舍,烏達迦·羅摩子宣稱非想非非想處。阿耆毗舍,我這樣想:'不僅羅摩有信心,我也有信心;不僅羅摩有精進,我也有精進;不僅羅摩有念,我也有念;不僅羅摩有定,我也有定;不僅羅摩有慧,我也有慧。我應該努力實現羅摩宣稱自己親自證知、實現、達到並安住的那個法。'阿耆毗舍,我很快就親自證知、實現、達到並安住于那個法。 "然後,阿耆毗舍,我來到烏達迦·羅摩子那裡,到了那裡后,我對烏達迦·羅摩子說:'朋友,羅摩宣稱自己親自證知、實現、達到並安住于這個法,是到這個程度嗎?''朋友,羅摩宣稱自己親自證知、實現、達到並安住于這個法,就是到這個程度。''朋友,我也親自證知、實現、達到並安住于這個法,到這個程度。''朋友,我們有幸了,朋友,我們很幸運,我們看到了像你這樣的同修。羅摩親自證知、實現、達到並宣稱的法,你也親自證知、實現、達到並安住于其中;你親自證知、實現、達到並安住的法,羅摩也親自證知、實現、達到並宣稱。羅摩知道的法,你也知道;你知道的法,羅摩也知道。羅摩是什麼樣子,你就是什麼樣子;你是什麼樣子,羅摩就是什麼樣子。來吧,朋友,你來領導這個團體吧。'阿耆毗舍,就這樣,烏達迦·羅摩子作為我的同修,卻把我置於老師的地位,並且給予我崇高的尊敬。阿耆毗舍,我這樣想:'這個法不能導向厭離、離欲、止息、寂靜、證知、正覺、涅槃,只能導致非想非非想處的再生。'阿耆毗舍,我不滿足於那個法,厭離那個法而離開了。 "阿耆毗舍,我尋求善法,追求無上寂靜之道,在摩揭陀國遊行,逐漸來到了優樓頻螺的軍隊村。在那裡我看到一片美麗的土地,一片令人愉悅的森林,一條清澈流動、水淺易渡、令人愉悅的河流,周圍有適合乞食的村莊。阿耆毗舍,我這樣想:'這片土地真美麗,這片森林令人愉悅,這條河流清澈流動、水淺易渡、令人愉悅,周圍有適合乞食的村莊。這確實是一個適合精進的善男子修行的地方。'阿耆毗舍,我就在那裡坐下,'這裡適合修行。'

『『Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – 『aggiṃ abhinibbattessāmi, tejo pātukarissāmī』ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ , uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā』』ti? 『『No hidaṃ, bho gotama』』. 『『Taṃ kissa hetu』』? 『『Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā』』ti. 『『Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
『『Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – 『aggiṃ abhinibbattessāmi, tejo pātukarissāmī』ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā』』ti? 『『No hidaṃ, bho gotama』』. 『『Taṃ kissa hetu』』? 『『Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assāti. Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā』』.
『『Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – 『aggiṃ abhinibbattessāmi, tejo pātukarissāmī』ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā』』ti? 『『Evaṃ, bho gotama』』. 『『Taṃ kissa hetu』』? 『『Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta』』nti . 『『Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.』』

這是我的翻譯: "阿耆毗舍,我想到了三個以前從未聽過的奇特比喻。阿耆毗舍,比如有一根濕潤多汁的木頭,浸在水中。然後有一個人帶著鉆木取火的上木來,說:'我要生火,我要產生熱。'阿耆毗舍,你怎麼認為,那個人用鉆木取火的上木摩擦那根浸在水中的濕潤多汁的木頭,能生火,能產生熱嗎?""不能,喬答摩先生。""為什麼?""喬答摩先生,因為那是一根濕潤多汁的木頭,而且浸在水中。那個人只會徒勞無功。" "同樣地,阿耆毗舍,任何沙門或婆羅門,如果身心沒有遠離欲樂,他們對欲樂的慾望、貪愛、迷戀、渴求、熱惱在內心沒有很好地斷除,沒有很好地平息,即使這些尊貴的沙門婆羅門體驗到劇烈、猛烈、尖銳、刺痛的感受,他們也不可能獲得知見,不可能達到無上正覺。即使這些尊貴的沙門婆羅門沒有體驗到劇烈、猛烈、尖銳、刺痛的感受,他們也不可能獲得知見,不可能達到無上正覺。阿耆毗舍,這是我想到的第一個以前從未聽過的奇特比喻。 "阿耆毗舍,我又想到了第二個以前從未聽過的奇特比喻。阿耆毗舍,比如有一根濕潤多汁的木頭,放在離水很遠的陸地上。然後有一個人帶著鉆木取火的上木來,說:'我要生火,我要產生熱。'阿耆毗舍,你怎麼認為,那個人用鉆木取火的上木摩擦那根放在離水很遠的陸地上的濕潤多汁的木頭,能生火,能產生熱嗎?""不能,喬答摩先生。""為什麼?""喬答摩先生,因為那是一根濕潤多汁的木頭,雖然放在離水很遠的陸地上。那個人只會徒勞無功。" "同樣地,阿耆毗舍,任何沙門或婆羅門,即使身心遠離欲樂,但如果他們對欲樂的慾望、貪愛、迷戀、渴求、熱惱在內心沒有很好地斷除,沒有很好地平息,即使這些尊貴的沙門婆羅門體驗到劇烈、猛烈、尖銳、刺痛的感受,他們也不可能獲得知見,不可能達到無上正覺。即使這些尊貴的沙門婆羅門沒有體驗到劇烈、猛烈、尖銳、刺痛的感受,他們也不可能獲得知見,不可能達到無上正覺。阿耆毗舍,這是我想到的第二個以前從未聽過的奇特比喻。 "阿耆毗舍,我又想到了第三個以前從未聽過的奇特比喻。阿耆毗舍,比如有一根乾燥無汁的木頭,放在離水很遠的陸地上。然後有一個人帶著鉆木取火的上木來,說:'我要生火,我要產生熱。'阿耆毗舍,你怎麼認為,那個人用鉆木取火的上木摩擦那根放在離水很遠的陸地上的乾燥無汁的木頭,能生火,能產生熱嗎?""能,喬答摩先生。""為什麼?""喬答摩先生,因為那是一根乾燥無汁的木頭,而且放在離水很遠的陸地上。" "同樣地,阿耆毗舍,任何沙門或婆羅門,如果身心遠離欲樂,而且他們對欲樂的慾望、貪愛、迷戀、渴求、熱惱在內心很好地斷除,很好地平息,即使這些尊貴的沙門婆羅門體驗到劇烈、猛烈、尖銳、刺痛的感受,他們也能獲得知見,能達到無上正覺。即使這些尊貴的沙門婆羅門沒有體驗到劇烈、猛烈、尖銳、刺痛的感受,他們也能獲得知見,能達到無上正覺。阿耆毗舍,這是我想到的第三個以前從未聽過的奇特比喻。阿耆毗舍,這就是我想到的三個以前從未聽過的奇特比喻。"

『『Tassa mayhaṃ, aggivessana, etadahosi – 『yaṃnūnāhaṃ dantebhi dantamādhāya [passa ma. ni. 1.221 vitakkasaṇṭhānasutte], jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya』nti. So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

這是我的翻譯: "阿耆毗舍,我這樣想:'我應該咬緊牙關,用舌頭抵住上顎,用心壓制心,控制心,使心熱惱。'於是,阿耆毗舍,我咬緊牙關,用舌頭抵住上顎,用心壓制心,控制心,使心熱惱。阿耆毗舍,當我咬緊牙關,用舌頭抵住上顎,用心壓制心,控制心,使心熱惱時,我的腋下流出汗水。阿耆毗舍,就像一個強壯的人抓住一個較弱的人的頭或肩膀,壓制他,控制他,使他熱惱,同樣地,阿耆毗舍,當我咬緊牙關,用舌頭抵住上顎,用心壓制心,控制心,使心熱惱時,我的腋下流出汗水。阿耆毗舍,我的精進已經發起,不鬆懈,念已經建立,不忘失,但是我的身體因為這種痛苦的努力而緊張,不能放鬆。阿耆毗舍,即使生起這樣的痛苦感受,也不能佔據我的心。"

『『Tassa mayhaṃ, aggivessana, etadahosi – 『yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya』nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

『『Tassa mayhaṃ, aggivessana, etadahosi – 『yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya』nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti [ūhanti (sī.), ohananti (syā. kaṃ.), uhananti (ka.)]. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya [muddhānaṃ abhimantheyya (sī. pī.), muddhānaṃ abhimattheyya (syā. kaṃ.)], evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

『『Tassa mayhaṃ, aggivessana, etadahosi – 『yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya』nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena [varattakabandhanena (sī.)] sīse sīsaveṭhaṃ dadeyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

『『Tassa mayhaṃ, aggivessana, etadahosi – 『yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya』nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

這是我的翻譯: "阿耆毗舍,我這樣想:'我應該修習無呼吸的禪定。'於是,阿耆毗舍,我停止了口鼻的呼吸。阿耆毗舍,當我停止口鼻的呼吸時,從耳朵里出來的風聲非常大。就像鐵匠的風箱吹氣時發出很大的聲音,同樣地,阿耆毗舍,當我停止口鼻的呼吸時,從耳朵里出來的風聲非常大。阿耆毗舍,我的精進已經發起,不鬆懈,念已經建立,不忘失。但是我的身體因為這種痛苦的努力而緊張,不能放鬆。阿耆毗舍,即使生起這樣的痛苦感受,也不能佔據我的心。 "阿耆毗舍,我這樣想:'我應該修習無呼吸的禪定。'於是,阿耆毗舍,我停止了口、鼻和耳朵的呼吸。阿耆毗舍,當我停止口、鼻和耳朵的呼吸時,極強的風衝擊我的頭頂。就像一個強壯的人用鋒利的矛刺我的頭頂,同樣地,阿耆毗舍,當我停止口、鼻和耳朵的呼吸時,極強的風衝擊我的頭頂。阿耆毗舍,我的精進已經發起,不鬆懈,念已經建立,不忘失。但是我的身體因為這種痛苦的努力而緊張,不能放鬆。阿耆毗舍,即使生起這樣的痛苦感受,也不能佔據我的心。 "阿耆毗舍,我這樣想:'我應該修習無呼吸的禪定。'於是,阿耆毗舍,我停止了口、鼻和耳朵的呼吸。阿耆毗舍,當我停止口、鼻和耳朵的呼吸時,我的頭部產生極強的疼痛。就像一個強壯的人用堅韌的皮帶緊緊勒住我的頭,同樣地,阿耆毗舍,當我停止口、鼻和耳朵的呼吸時,我的頭部產生極強的疼痛。阿耆毗舍,我的精進已經發起,不鬆懈,念已經建立,不忘失。但是我的身體因為這種痛苦的努力而緊張,不能放鬆。阿耆毗舍,即使生起這樣的痛苦感受,也不能佔據我的心。 "阿耆毗舍,我這樣想:'我應該修習無呼吸的禪定。'於是,阿耆毗舍,我停止了口、鼻和耳朵的呼吸。阿耆毗舍,當我停止口、鼻和耳朵的呼吸時,極強的風切割我的腹部。就像一個熟練的屠夫或屠夫的學徒用鋒利的屠刀切割牛腹,同樣地,阿耆毗舍,當我停止口、鼻和耳朵的呼吸時,極強的風切割我的腹部。阿耆毗舍,我的精進已經發起,不鬆懈,念已經建立,不忘失。但是我的身體因為這種痛苦的努力而緊張,不能放鬆。阿耆毗舍,即使生起這樣的痛苦感受,也不能佔據我的心。

『『Tassa mayhaṃ, aggivessana, etadahosi – 『yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya』nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati. Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu – 『kālaṅkato samaṇo gotamo』ti. Ekaccā devatā evamāhaṃsu – 『na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī』ti. Ekaccā devatā evamāhaṃsu – 『na kālaṅkato samaṇo gotamo, napi kālaṅkaroti, arahaṃ samaṇo gotamo, vihārotveva so [vihārotveveso (sī.)] arahato evarūpo hotī』ti [vihārotveveso arahato』』ti (?)].

『『Tassa mayhaṃ, aggivessana, etadahosi – 『yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya』nti. Atha kho maṃ, aggivessana, devatā upasaṅkamitvā etadavocuṃ – 『mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma [ajjhoharissāma (syā. kaṃ. pī. ka.)], tāya tvaṃ yāpessasī』ti. Tassa mayhaṃ, aggivessana, etadahosi – 『ahañceva kho pana sabbaso ajajjitaṃ [ajaddhukaṃ (sī. pī.), jaddhukaṃ (syā. kaṃ.)] paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ [ajjhohareyyuṃ (syā. kaṃ. pī. ka.)], tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā』ti. So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, 『hala』nti vadāmi.

這是我的翻譯: "阿耆毗舍,我這樣想:'我應該修習無呼吸的禪定。'於是,阿耆毗舍,我停止了口、鼻和耳朵的呼吸。阿耆毗舍,當我停止口、鼻和耳朵的呼吸時,我的身體產生極強的熱量。就像兩個強壯的人抓住一個較弱的人的雙臂,在炭火坑上烤他、烘他,同樣地,阿耆毗舍,當我停止口、鼻和耳朵的呼吸時,我的身體產生極強的熱量。阿耆毗舍,我的精進已經發起,不鬆懈,念已經建立,不忘失。但是我的身體因為這種痛苦的努力而緊張,不能放鬆。阿耆毗舍,即使生起這樣的痛苦感受,也不能佔據我的心。阿耆毗舍,有些天神看見我后這樣說:'沙門喬答摩已經死了。'有些天神這樣說:'沙門喬答摩還沒有死,但正在死。'還有些天神這樣說:'沙門喬答摩既沒有死,也不在死,沙門喬答摩是阿羅漢,阿羅漢的境界就是這樣的。' "阿耆毗舍,我這樣想:'我應該完全斷絕食物。'然後,阿耆毗舍,有天神來對我說:'尊者,請不要完全斷絕食物。如果你完全斷絕食物,我們會通過你的毛孔給你注入天界的精華,你可以靠它維持生命。'阿耆毗舍,我這樣想:'如果我宣稱完全禁食,而這些天神通過我的毛孔給我注入天界的精華,我靠它維持生命,那就是我說謊了。'於是,阿耆毗舍,我拒絕了那些天神,說:'夠了。'

『『Tassa mayhaṃ, aggivessana, etadahosi – 『yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsa』nti. So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopāṇasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya.

『『So kho ahaṃ, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu – 『kāḷo samaṇo gotamo』ti. Ekacce manussā evamāhaṃsu – 『na kāḷo samaṇo gotamo, sāmo samaṇo gotamo』ti. Ekacce manussā evamāhaṃsu – 『na kāḷo samaṇo gotamo , napi sāmo, maṅguracchavi samaṇo gotamo』ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

『『Tassa mayhaṃ, aggivessana, etadahosi – 『ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā』ti? Tassa mayhaṃ, aggivessana, etadahosi – 『abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā』ti? Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi – 『eseva maggo bodhāyā』ti. Tassa mayhaṃ, aggivessana, etadahosi – 『kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī』ti? Tassa mayhaṃ, aggivessana, etadahosi – 『na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī』ti.

這是我的翻譯: "阿耆毗舍,我這樣想:'我應該少量少量地進食,每次一小把,或者綠豆湯,或者扁豆湯,或者豌豆湯,或者豇豆湯。'於是,阿耆毗舍,我少量少量地進食,每次一小把,或者綠豆湯,或者扁豆湯,或者豌豆湯,或者豇豆湯。阿耆毗舍,當我這樣少量少量地進食時,我的身體變得極度消瘦。就像八十歲或九十歲老人的四肢一樣,我的四肢因為缺乏食物而變得如此。就像駱駝的腳印一樣,我的臀部因為缺乏食物而變得如此。就像一串垂掛的珠子一樣,我的脊椎因為缺乏食物而凸起彎曲。就像一座破舊房子的椽子傾斜歪曲一樣,我的肋骨因為缺乏食物而傾斜歪曲。就像在深井中可以看到深處的水面反射星光一樣,我的眼睛深陷在眼窩中,可以看到眼球的反光。就像苦瓜被切開后在陽光下乾枯皺縮一樣,我的頭皮因為缺乏食物而乾枯皺縮。 "阿耆毗舍,當我觸控腹部面板時,就摸到了脊椎;當我觸控脊椎時,就摸到了腹部面板。阿耆毗舍,我的腹部面板因為缺乏食物而貼在脊椎上。阿耆毗舍,當我想大小便時,就會因為缺乏食物而當場倒下。阿耆毗舍,爲了安慰這個身體,我用手摩擦四肢。阿耆毗舍,當我用手摩擦四肢時,腐爛的毛髮因為缺乏食物而從身上脫落。阿耆毗舍,有些人看見我后這樣說:'沙門喬答摩是黑色的。'有些人這樣說:'沙門喬答摩不是黑色的,是褐色的。'還有些人這樣說:'沙門喬答摩既不是黑色的,也不是褐色的,是金色的。'阿耆毗舍,我純凈明亮的膚色因為缺乏食物而變得如此損壞。 "阿耆毗舍,我這樣想:'過去的沙門或婆羅門所經歷的劇烈、猛烈、尖銳、刺痛的感受,最多也就是這樣,不會超過這個。未來的沙門或婆羅門所將經歷的劇烈、猛烈、尖銳、刺痛的感受,最多也就是這樣,不會超過這個。現在的沙門或婆羅門所經歷的劇烈、猛烈、尖銳、刺痛的感受,最多也就是這樣,不會超過這個。但是我通過這種痛苦的苦行並沒有達到超越凡人的殊勝知見。是否有另一條覺悟之道呢?'阿耆毗舍,我想起:'我記得在父親釋迦的工作場所,坐在涼爽的閻浮樹蔭下,遠離欲樂,遠離不善法,進入了有尋有伺,由離生喜樂的初禪。這會不會是覺悟之道呢?'阿耆毗舍,我的意識隨著記憶而生起:'這就是覺悟之道。'阿耆毗舍,我這樣想:'我為什麼要害怕那種遠離欲樂、遠離不善法的快樂呢?'阿耆毗舍,我這樣想:'我不應該害怕那種遠離欲樂、遠離不善法的快樂。'

『『Tassa mayhaṃ, aggivessana, etadahosi – 『na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa』nti. So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, aggivessana, samayena pañca [pañcavaggiyā (aññasuttesu)] bhikkhū paccupaṭṭhitā honti – 『yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī』ti. Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu – 『bāhulliko [bāhuliko (sī. pī.) saṃghabhedasikkhāpadaṭīkāya sameti] samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā』ti.
『『So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi , seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe… ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato . Evarūpāpi kho me, aggivessana , uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

這是我的翻譯: "阿耆毗舍,我這樣想:'我現在身體如此消瘦,很難獲得那種快樂。我應該吃一些粗糙的食物,如米飯和乳粥。'於是,阿耆毗舍,我吃了一些粗糙的食物,如米飯和乳粥。阿耆毗舍,那時有五位比丘在我身邊侍奉,他們想:'沙門喬答摩如果證悟了法,就會告訴我們。'但是,阿耆毗舍,當我開始吃粗糙的食物,如米飯和乳粥時,那五位比丘對我失望而離開了,他們說:'沙門喬答摩變得奢侈了,放棄了精進,回到奢侈的生活中去了。' "阿耆毗舍,我吃了粗糙的食物,恢復了體力后,遠離欲樂,遠離不善法,進入了有尋有伺,由離生喜樂的初禪。阿耆毗舍,即使生起這樣的樂受,也不能佔據我的心。尋伺平息,內心安靜,心專注一境,進入了無尋無伺,定生喜樂的第二禪。阿耆毗舍,即使生起這樣的樂受,也不能佔據我的心。離喜后住于舍,具念正知,身受樂,聖者們說這是'舍念樂住',進入了第三禪。阿耆毗舍,即使生起這樣的樂受,也不能佔據我的心。舍斷樂與苦,先前的喜憂已滅,不苦不樂,舍念清凈,進入了第四禪。阿耆毗舍,即使生起這樣的樂受,也不能佔據我的心。 "當我的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時,我引導心證得宿命隨念智。我憶念起種種前世,如一生、二生...如是種種前世的狀況與細節我都能憶念。阿耆毗舍,這是我在夜晚第一時分所證得的第一明;無明破除,明生起;黑暗消失,光明出現;這是精進、熱忱、專注的結果。阿耆毗舍,即使生起這樣的樂受,也不能佔據我的心。 "當我的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時,我引導心證得天眼智,了知眾生的死生。我以清凈超人的天眼,見到眾生隨業流轉,有的卑賤,有的高貴,有的美好,有的醜陋,有的幸福,有的不幸...阿耆毗舍,這是我在夜晚中分所證得的第二明;無明破除,明生起;黑暗消失,光明出現;這是精進、熱忱、專注的結果。阿耆毗舍,即使生起這樣的樂受,也不能佔據我的心。

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So 『idaṃ dukkha』nti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ dukkhasamudayo』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ dukkhanirodho』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ abbhaññāsiṃ. 『Ime āsavā』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ āsavasamudayo』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ āsavanirodho』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ āsavanirodhagāminī paṭipadā』ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti abbhaññāsiṃ. Ayaṃ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
『『Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā. Apissu maṃ ekameko evaṃ maññati – 『mamevārabbha samaṇo gotamo dhammaṃ desetī』ti. 『Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ; yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti. So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī』』』ti.

『『Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṃ gotamo divā supitā』』ti? 『『Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā』』ti. 『『Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī』』ti ? 『『Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –

『『Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ 『sammūḷho』ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ 『asammūḷho』ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.

『『Tathāgatassa kho, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā . Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā, evameva kho, aggivessana, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā』』ti.

這是我的翻譯: "當我的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時,我引導心證得漏盡智。我如實知道:'這是苦';如實知道:'這是苦的生起';如實知道:'這是苦的滅盡';如實知道:'這是導向苦滅的道路'。我如實知道:'這些是漏';如實知道:'這是漏的生起';如實知道:'這是漏的滅盡';如實知道:'這是導向漏滅的道路'。當我如此知、如此見時,我的心從欲漏、有漏、無明漏中解脫。在解脫時,生起了'已解脫'的智慧。我證知:'生已盡,梵行已立,所作已辦,不受後有。'阿耆毗舍,這是我在夜晚後分所證得的第三明;無明破除,明生起;黑暗消失,光明出現;這是精進、熱忱、專注的結果。阿耆毗舍,即使生起這樣的樂受,也不能佔據我的心。 "阿耆毗舍,我記得曾經對數百人的集會說法。每個人都可能認為:'沙門喬答摩是專門為我說法的。'阿耆毗舍,但不應該這樣看。如來說法只是爲了讓他們理解。阿耆毗舍,我在結束那個開示后,就在那之前的定相中安住自心,使之平靜、專一、入定,這就是我一貫的生活方式。" "這是值得相信的,喬答摩先生,正如阿羅漢、正等正覺者那樣。但是,喬答摩先生,您是否記得白天睡覺?" "阿耆毗舍,我記得在夏季的最後一個月,在午餐后返回后,鋪好四層僧伽梨衣,右側臥,具念正知,進入睡眠。" "喬答摩先生,有些沙門婆羅門稱這是愚癡的生活方式。" "阿耆毗舍,僅憑這一點並不能判斷一個人是愚癡還是不愚癡。阿耆毗舍,但是關於如何判斷一個人是愚癡還是不愚癡,請仔細聽,我會解釋。" "好的,先生。"薩遮迦·尼乾子回答道。世尊說: "阿耆毗舍,任何人,如果他的漏還沒有斷除——這些漏會導致污染、再生、痛苦,帶來未來的生老死——我稱他為'愚癡的'。因為,阿耆毗舍,正是由於沒有斷除漏,一個人才是愚癡的。阿耆毗舍,任何人,如果他的漏已經斷除——這些漏會導致污染、再生、痛苦,帶來未來的生老死——我稱他為'不愚癡的'。因為,阿耆毗舍,正是由於斷除了漏,一個人才是不愚癡的。 "阿耆毗舍,如來的漏已經斷除——這些漏會導致污染、再生、痛苦,帶來未來的生老死——已經根除,就像砍倒的棕櫚樹,成為非有,未來不會再生起。阿耆毗舍,就像一棵被砍掉樹冠的棕櫚樹不可能再生長,同樣地,阿耆毗舍,如來的漏已經斷除——這些漏會導致污染、再生、痛苦,帶來未來的生老死——已經根除,就像砍倒的棕櫚樹,成為非有,未來不會再生起。"

Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – 『『acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana [bhoto kho pana (sī.)] gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ…pe… ajitaṃ kesakambalaṃ… pakudhaṃ kaccāyanaṃ… sañjayaṃ belaṭṭhaputtaṃ… nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā . Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ, bahukaraṇīyā』』ti. 『『Yassadāni tvaṃ, aggivessana, kālaṃ maññasī』』ti.

Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

Mahāsaccakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Cūḷataṇhāsaṅkhayasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca – 『『kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna』』nti?

『『Idha, devānaminda, bhikkhuno sutaṃ hoti – 『sabbe dhammā nālaṃ abhinivesāyā』ti. Evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti – 『sabbe dhammā nālaṃ abhinivesāyā』ti. So sabbaṃ dhammaṃ abhijānāti; sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti; sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti – sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati. Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna』』nti.

Atha kho sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

這是我的翻譯: 說到這裡,薩遮迦·尼乾子對世尊說:"喬答摩先生,真是不可思議,真是奇妙!即使我如此反覆挑戰喬答摩先生,用尖銳的言辭對待您,您的膚色仍然明亮,面容仍然清凈,正如阿羅漢、正等正覺者那樣。喬答摩先生,我記得我曾經與富蘭那·迦葉辯論。當我與他辯論時,他迴避問題,轉移話題,顯露出憤怒、憎恨和不滿。但是喬答摩先生,即使我如此反覆挑戰您,用尖銳的言辭對待您,您的膚色仍然明亮,面容仍然清凈,正如阿羅漢、正等正覺者那樣。喬答摩先生,我記得我曾經與末伽梨·瞿舍羅...阿耆多·翅舍欽婆羅...波拘陀·迦旃延...散若耶·毗羅梨子...尼干陀·若提子辯論。當我與他們辯論時,他們迴避問題,轉移話題,顯露出憤怒、憎恨和不滿。但是喬答摩先生,即使我如此反覆挑戰您,用尖銳的言辭對待您,您的膚色仍然明亮,面容仍然清凈,正如阿羅漢、正等正覺者那樣。現在,喬答摩先生,我們該走了。我們有很多事情要做,很多責任要履行。" "阿耆毗舍,你認為現在是時候就請便吧。" 於是,薩遮迦·尼乾子歡喜讚歎世尊的話,從座位上起身離去。大薩遮迦經第六結束。小愛盡經如是我聞。一時,世尊住在舍衛城(現在的薩赫特-馬赫特)東園鹿母講堂。那時,天帝釋來到世尊處,禮敬世尊后,站在一旁。站在一旁的天帝釋對世尊說:"尊者,比丘簡要地如何才能稱為愛盡解脫,達到究竟目標,究竟安穩,究竟梵行,究竟圓滿,成為人天中最勝者?" "天帝,在這裡,比丘聽聞:'一切法都不值得執著。'天帝,如果比丘聽聞:'一切法都不值得執著',他就能了知一切法;了知一切法后,他能遍知一切法;遍知一切法后,無論他感受什麼感受——樂受、苦受還是不苦不樂受,他都安住于觀察這些感受的無常、離欲、滅盡、舍離。當他如此安住于觀察這些感受的無常、離欲、滅盡、舍離時,他不執著世間的任何事物。不執著就不憂慮,不憂慮就親證涅槃——他了知:'生已盡,梵行已立,所作已辦,不受後有。'天帝,這就是比丘簡要地稱為愛盡解脫,達到究竟目標,究竟安穩,究竟梵行,究竟圓滿,成為人天中最勝者。" 於是,天帝釋歡喜讚歎世尊的話,禮敬世尊,右繞后,就在那裡消失了。

Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi – 『『kiṃ nu kho so yakkho bhagavato bhāsitaṃ abhisamecca anumodi udāhu no; yaṃnūnāhaṃ taṃ yakkhaṃ jāneyyaṃ – yadi vā so yakkho bhagavato bhāsitaṃ abhisamecca anumodi yadi vā no』』ti? Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – pubbārāme migāramātupāsāde antarahito devesu tāvatiṃsesu pāturahosi. Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi [turiyasatehi (sī. syā. kaṃ. pī.)] samappito samaṅgībhūto paricāreti. Addasā kho sakko devānamindo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca – 『『ehi kho, mārisa moggallāna, svāgataṃ, mārisa moggallāna! Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyaṃ akāsi yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta』』nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Sakkopi kho devānamindo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca – 『『yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā』』ti.
『『Mayaṃ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā – appeva sakena karaṇīyena, api ca devānaṃyeva tāvatiṃsānaṃ karaṇīyena. Api ca, mārisa moggallāna, sussutaṃyeva hoti suggahitaṃ sumanasikataṃ sūpadhāritaṃ, yaṃ no khippameva antaradhāyati. Bhūtapubbaṃ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho [samūpabyuḷho (syā. kaṃ.), samūpabbūḷho (sī.)] ahosi. Tasmiṃ kho pana, mārisa moggallāna, saṅgāme devā jiniṃsu, asurā parājiniṃsu. So kho ahaṃ, mārisa moggallāna, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṃ nāma pāsādaṃ māpesiṃ. Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṃ niyyūhaṃ. Ekekasmiṃ niyyūhe satta satta kūṭāgārasatāni. Ekamekasmiṃ kūṭāgāre satta satta accharāyo . Ekamekissā accharāya satta satta paricārikāyo. Iccheyyāsi no tvaṃ , mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṃ daṭṭhu』』nti? Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena.

這是我的翻譯: 那時,尊者大目犍連坐在離世尊不遠處。尊者大目犍連心想:"這個夜叉是否理解並贊同世尊的話?我應該去了解一下這個夜叉是否理解並贊同世尊的話。"於是,尊者大目犍連就像一個強壯的人伸展彎曲的手臂或彎曲伸展的手臂那樣,從東園鹿母講堂消失,出現在三十三天。那時,天帝釋正在一朵白蓮花園中,享受著五百種天樂器的伴奏。天帝釋遠遠地看見尊者大目犍連走來,就停止了那五百種天樂器,走向尊者大目犍連,說道:"來吧,尊者目犍連,歡迎您,尊者目犍連!您很久沒有來這裡了。請坐,尊者目犍連,這裡有座位為您準備好了。"尊者大目犍連坐在準備好的座位上。天帝釋也拿了一個較低的座位,坐在一旁。坐在一旁的天帝釋,尊者大目犍連對他說:"憍尸迦,世尊是如何簡要地解釋愛盡解脫的?如果可以的話,我們也想聽聽這個教導。" "尊者目犍連,我們有很多事情要做,很多責任要履行——不僅是我自己的事務,還有三十三天諸天的事務。而且,尊者目犍連,即使我們聽得很清楚,記得很牢,思考得很仔細,也很快就會忘記。尊者目犍連,從前有一次天神與阿修羅的大戰。在那場戰爭中,天神獲勝,阿修羅失敗。尊者目犍連,我贏得那場戰爭后,凱旋而歸,建造了名為毗阇延陀的宮殿。尊者目犍連,毗阇延陀宮有一百個塔樓。每個塔樓有七百個閣樓。每個閣樓有七個天女。每個天女有七個侍女。尊者目犍連,你想看看毗阇延陀宮的美麗嗎?"尊者大目犍連默然同意。

Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṃsu. Addasaṃsu kho sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ; disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu. Seyyathāpi nāma suṇisā sasuraṃ disvā ottappati hirīyati, evameva sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti – 『『idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṃ; idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyaka』』nti. 『『Sobhati idaṃ āyasmato kosiyassa, yathā taṃ pubbe katapuññassa. Manussāpi kiñcideva rāmaṇeyyakaṃ disvā [diṭṭhā (sī. pī. ka.)] evamāhaṃsu – 『sobhati vata bho yathā devānaṃ tāvatiṃsāna』nti. Tayidaṃ āyasmato kosiyassa sobhati, yathā taṃ pubbe katapuññassā』』ti. Atha kho āyasmato mahāmoggallānassa etadahosi – 『『atibāḷhaṃ kho ayaṃ yakkho pamatto viharati. Yaṃnūnāhaṃ imaṃ yakkhaṃ saṃvejeyya』』nti. Atha kho āyasmā mahāmoggallāno tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāresi (ka.), abhisaṅkhāreti (syā. kaṃ.)] yathā vejayantaṃ pāsādaṃ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi . Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṃsā acchariyabbhutacittajātā ahesuṃ – 『『acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṃ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī』』ti! Atha kho āyasmā mahāmoggallāno sakkaṃ devānamindaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā sakkaṃ devānamindaṃ etadavoca – 『『yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā』』ti.

這是我的翻譯: 於是,天帝釋和大王毗沙門在前引導,帶領尊者大目犍連走向毗阇延陀宮。天帝釋的侍女們遠遠地看見尊者大目犍連走來,感到羞愧和慚愧,紛紛躲進自己的房間。就像兒媳看見公公會感到羞愧和慚愧一樣,天帝釋的侍女們看見尊者大目犍連也感到羞愧和慚愧,躲進自己的房間。然後,天帝釋和大王毗沙門帶領尊者大目犍連在毗阇延陀宮中漫步遊覽,說道:"尊者目犍連,請看毗阇延陀宮的這個美麗之處;尊者目犍連,請看毗阇延陀宮的那個美麗之處。" "這確實顯示了尊者憍尸迦的榮耀,這是過去所做善業的結果。人們看到一些美麗的事物時也會說:'啊,這就像三十三天諸天的宮殿一樣美麗!'尊者憍尸迦,這確實顯示了您的榮耀,這是過去所做善業的結果。" 然後,尊者大目犍連心想:"這個夜叉太過放逸了。我應該讓他警醒一下。"於是,尊者大目犍連運用神通力,用腳趾震動、搖晃、撼動毗阇延陀宮。這時,天帝釋、大王毗沙門和三十三天的諸天都感到驚訝和震驚,說道:"真是不可思議,真是奇妙!這位沙門有如此大的神通力,竟能用腳趾震動、搖晃、撼動天宮!" 然後,尊者大目犍連看到天帝釋驚恐、毛骨悚然,就對他說:"憍尸迦,世尊是如何簡要地解釋愛盡解脫的?如果可以的話,我們也想聽聽這個教導。"

『『Idhāhaṃ , mārisa moggallāna, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsiṃ. Ekamantaṃ ṭhito kho ahaṃ, mārisa moggallāna, bhagavantaṃ etadavocaṃ – 『kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna』』』nti?

『『Evaṃ vutte, mārisa moggallāna, bhagavā maṃ etadavoca – 『idha, devānaminda, bhikkhuno sutaṃ hoti – sabbe dhammā nālaṃ abhinivesāyā』ti. Evaṃ cetaṃ devānaminda bhikkhuno sutaṃ hoti 『sabbe dhammā nālaṃ abhinivesāyā』ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānanti. Evaṃ kho me, mārisa moggallāna, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsī』』ti.

Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṃ abhinanditvā anumoditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – devesu tāvatiṃsesu antarahito pubbārāme migāramātupāsāde pāturahosi. Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṃ devānamindaṃ etadavocuṃ – 『『eso nu te, mārisa, so bhagavā satthā』』ti? 『『Na kho me, mārisa, so bhagavā satthā. Sabrahmacārī me eso āyasmā mahāmoggallāno』』ti. 『『Lābhā te, mārisa, (suladdhaṃ te, mārisa) [( ) natthi (sī. pī.)] yassa te sabrahmacārī evaṃmahiddhiko evaṃmahānubhāvo! Aho nūna te so bhagavā satthā』』ti.

這是我的翻譯: "尊者目犍連,我來到世尊處,禮敬世尊后,站在一旁。站在一旁時,尊者目犍連,我對世尊說:'尊者,比丘簡要地如何才能稱為愛盡解脫,達到究竟目標,究竟安穩,究竟梵行,究竟圓滿,成為人天中最勝者?' "尊者目犍連,世尊對我這樣說:'天帝,在這裡,比丘聽聞:"一切法都不值得執著。"天帝,如果比丘聽聞:"一切法都不值得執著",他就能了知一切法;了知一切法后,他能遍知一切法;遍知一切法后,無論他感受什麼感受——樂受、苦受還是不苦不樂受,他都安住于觀察這些感受的無常、離欲、滅盡、舍離。當他如此安住于觀察這些感受的無常、離欲、滅盡、舍離時,他不執著世間的任何事物。不執著就不憂慮,不憂慮就親證涅槃——他了知:"生已盡,梵行已立,所作已辦,不受後有。"天帝,這就是比丘簡要地稱為愛盡解脫,達到究竟目標,究竟安穩,究竟梵行,究竟圓滿,成為人天中最勝者。'尊者目犍連,這就是世尊對我簡要地解釋愛盡解脫。" 然後,尊者大目犍連歡喜讚歎天帝釋的話,就像一個強壯的人伸展彎曲的手臂或彎曲伸展的手臂那樣,從三十三天消失,出現在東園鹿母講堂。天帝釋的侍女們在尊者大目犍連離開不久后,對天帝釋說:"尊者,那位就是您的老師世尊嗎?" "不,尊者們,那不是我的老師世尊。那是我的同修尊者大目犍連。" "尊者,您真是幸運,能有這樣一位具有如此大神通力的同修!那麼,您的老師世尊一定更加了不起!"

Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca – 『『abhijānāti no, bhante, bhagavā ahu [ahunaññeva (sī. syā. kaṃ.)] ñātaññatarassa mahesakkhassa yakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā』』ti [abhāsitthāti (ka.)]? 『『Abhijānāmahaṃ, moggallāna, idha sakko devānamindo yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, moggallāna, sakko devānamindo maṃ etadavoca – 『kittāvatā nu kho, bhante , bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna』』nti.

Evaṃ vutte ahaṃ, moggallāna, sakkaṃ devānamindaṃ etadavocaṃ 『『idha devānaminda bhikkhuno sutaṃ hoti 『sabbe dhammā nālaṃ abhinivesāyā』ti. Evaṃ cetaṃ devānaminda bhikkhuno sutaṃ hoti 『sabbe dhammā nālaṃ abhinivesāyā』ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti , sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – 『khīṇā jāti, vusitaṃ brahmacariyaṃ , kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānanti. Evaṃ kho ahaṃ, moggallāna, abhijānāmi sakkassa devānamindassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā』』ti.

Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandīti.

Cūḷataṇhāsaṅkhayasuttaṃ niṭṭhitaṃ sattamaṃ.

Mahātaṇhāsaṅkhayasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – 『『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña』』nti. Assosuṃ kho sambahulā bhikkhū – 『『sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña』』』nti. Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṃsu; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocuṃ – 『『saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña』』』nti? 『『Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña』』nti. Atha kho te bhikkhū sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti – 『『mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo』』ti. Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – 『『evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña』』nti.

這是我的翻譯: 然後,尊者大目犍連來到世尊處,禮敬世尊后,坐在一旁。坐在一旁的尊者大目犍連對世尊說:"尊者,世尊是否記得剛才對某位有大威力的夜叉簡要地解釋愛盡解脫?" "目犍連,我記得。天帝釋來到我這裡,禮敬我后,站在一旁。站在一旁的天帝釋對我說:'尊者,比丘簡要地如何才能稱為愛盡解脫,達到究竟目標,究竟安穩,究竟梵行,究竟圓滿,成為人天中最勝者?' 目犍連,我對天帝釋這樣說:'天帝,在這裡,比丘聽聞:"一切法都不值得執著。"天帝,如果比丘聽聞:"一切法都不值得執著",他就能了知一切法;了知一切法后,他能遍知一切法;遍知一切法后,無論他感受什麼感受——樂受、苦受還是不苦不樂受,他都安住于觀察這些感受的無常、離欲、滅盡、舍離。當他如此安住于觀察這些感受的無常、離欲、滅盡、舍離時,他不執著世間的任何事物。不執著就不憂慮,不憂慮就親證涅槃——他了知:"生已盡,梵行已立,所作已辦,不受後有。"天帝,這就是比丘簡要地稱為愛盡解脫,達到究竟目標,究竟安穩,究竟梵行,究竟圓滿,成為人天中最勝者。'目犍連,這就是我記得對天帝釋簡要地解釋愛盡解脫。" 世尊如此說。尊者大目犍連歡喜讚歎世尊的話。小愛盡經第七結束。大愛盡經如是我聞。一時,世尊住在舍衛城(現在的薩赫特-馬赫特)祇樹給孤獨園。那時,有一位名叫薩帝的比丘,是漁夫的兒子,生起了這樣的惡見:"我如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。"許多比丘聽說:"據說名叫薩帝的比丘,漁夫的兒子,生起了這樣的惡見:'我如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。'"於是那些比丘來到薩帝比丘處,對他說:"薩帝賢友,據說你真的生起了這樣的惡見:'我如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。'是這樣嗎?""確實如此,賢友們,我如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。"那些比丘想要使薩帝比丘遠離這個惡見,就詢問他、追問他、勸導他:"薩帝賢友,不要這樣說,不要誹謗世尊,誹謗世尊是不好的,世尊不會這樣說。薩帝賢友,世尊以多種方式說識是緣起的,離開因緣識是不會生起的。"但是薩帝比丘即使被那些比丘如此詢問、追問、勸導,仍然固執己見,堅持說:"賢友們,我確實如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。"

Yato kho te bhikkhū nāsakkhiṃsu sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – 『『sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña』nti. Assumha kho mayaṃ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña』nti. Atha kho mayaṃ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocumha – 『saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña』』nti? Evaṃ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca – 『evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña』nti. Atha kho mayaṃ, bhante, sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha – 『mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo』ti. Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmasā abhinivissa voharati – 『evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña』nti. Yato kho mayaṃ, bhante, nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā』』ti.
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – 『『ehi tvaṃ bhikkhu, mama vacanena sātiṃ bhikkhuṃ kevaṭṭaputtaṃ āmantehi – 『satthā taṃ, āvuso sāti, āmantetī』』』ti. 『『Evaṃ, bhante』』ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca – 『『satthā taṃ, āvuso sāti, āmantetī』』ti. 『『Evamāvuso』』ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sātiṃ bhikkhuṃ kevaṭṭaputtaṃ bhagavā etadavoca – 『『saccaṃ kira, te, sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña』』』nti? 『『Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña』』nti. 『『Katamaṃ taṃ, sāti, viññāṇa』』nti? 『『Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī』』ti. 『『Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ, aññatra paccayā natthi viññāṇassa sambhavoti? Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā』』ti.

這是我的翻譯: 當那些比丘無法使薩帝比丘遠離這個惡見時,他們就來到世尊處,禮敬世尊后,坐在一旁。坐在一旁的那些比丘對世尊說:"尊者,名叫薩帝的比丘,漁夫的兒子,生起了這樣的惡見:'我如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。'尊者,我們聽說名叫薩帝的比丘,漁夫的兒子,生起了這樣的惡見:'我如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。'於是,尊者,我們來到薩帝比丘處,對他說:'薩帝賢友,據說你真的生起了這樣的惡見:"我如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。"是這樣嗎?'尊者,薩帝比丘對我們這樣說:'確實如此,賢友們,我如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。'尊者,我們想要使薩帝比丘遠離這個惡見,就詢問他、追問他、勸導他:'薩帝賢友,不要這樣說,不要誹謗世尊,誹謗世尊是不好的,世尊不會這樣說。薩帝賢友,世尊以多種方式說識是緣起的,離開因緣識是不會生起的。'但是,尊者,薩帝比丘即使被我們如此詢問、追問、勸導,仍然固執己見,堅持說:'賢友們,我確實如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。'尊者,當我們無法使薩帝比丘遠離這個惡見時,我們就來向世尊報告此事。" 於是,世尊對一位比丘說:"比丘,你去,以我的名義告訴薩帝比丘:'賢友薩帝,老師叫你。'" "是,尊者。"那位比丘回答世尊后,就去薩帝比丘處,對他說:"賢友薩帝,老師叫你。" "是,賢友。"薩帝比丘回答那位比丘后,就來到世尊處,禮敬世尊后,坐在一旁。世尊對坐在一旁的薩帝比丘說:"薩帝,據說你真的生起了這樣的惡見:'我如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。'是這樣嗎?" "確實如此,尊者,我如此理解世尊所教導的法,即這個識在輪迴中流轉,而不是其他的。" "薩帝,那是什麼識?" "尊者,就是那個說話、感受、在此處那處體驗善惡業報的。" "愚人啊,你從哪裡聽說我這樣教導法?愚人啊,我不是以多種方式說識是緣起的,離開因緣識是不會生起的嗎?然而你,愚人,因為自己錯誤地理解而誹謗我們,傷害自己,造作許多惡業。愚人啊,這將給你帶來長期的不利和痛苦。"

Atha kho bhagavā bhikkhū āmantesi – 『『taṃ kiṃ maññatha, bhikkhave, api nāyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṃ dhammavinaye』』ti? 『『Kiñhi siyā bhante? No hetaṃ, bhante』』ti. Evaṃ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca – 『『paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī』』ti. Atha kho bhagavā bhikkhū āmantesi – 『『tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī』』ti? 『『No hetaṃ, bhante! Anekapariyāyena hi no, bhante, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo』』ti. 『『Sādhu sādhu, bhikkhave! Sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavoti. Atha ca panāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavati pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.
『『Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇaṃtveva saṅkhyaṃ gacchati [saṅkhaṃ gacchati (sī. pī.)]. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati; ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇaṃtveva saṅkhyaṃ gacchati; jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati; kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati; manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.

『『Seyyathāpi, bhikkhave, yaṃ yadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṃ gacchati; sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṃ gacchati; tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṃ gacchati; gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṃ gacchati; thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṃ gacchati; saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṃ gacchati. Evameva kho, bhikkhave, yaṃ yadeva paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva saṅkhyaṃ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ , ghāṇaviññāṇaṃtveva saṅkhyaṃ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati. Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati. Manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.

這是我的翻譯: 然後,世尊對比丘們說:"比丘們,你們怎麼看?這個薩帝比丘,漁夫的兒子,在這個法與律中是否有任何進步?" "怎麼可能呢,尊者?當然沒有,尊者。" 說到這裡,薩帝比丘沉默不語,羞愧難當,垂頭喪氣,低頭沉思,無言以對。世尊看到薩帝比丘沉默不語,羞愧難當,垂頭喪氣,低頭沉思,無言以對,就對他說:"愚人啊,你將因為這個惡見而被人認出。我現在要詢問比丘們。" 然後,世尊對比丘們說:"比丘們,你們是否也像這個薩帝比丘那樣理解我所教導的法,以至於他因為自己錯誤的理解而誹謗我們,傷害自己,造作許多惡業?" "不是的,尊者!因為世尊以多種方式向我們解釋識是緣起的,離開因緣識是不會生起的。" "很好,很好,比丘們!你們很好地理解了我所教導的法。比丘們,我確實以多種方式向你們解釋識是緣起的,離開因緣識是不會生起的。然而這個薩帝比丘因為自己錯誤的理解而誹謗我們,傷害自己,造作許多惡業。這將給這個愚人帶來長期的不利和痛苦。比丘們,識依靠什麼因緣而生起,就以那個因緣來命名。依靠眼和色而生起的識,就稱為眼識;依靠耳和聲而生起的識,就稱為耳識;依靠鼻和香而生起的識,就稱為鼻識;依靠舌和味而生起的識,就稱為舌識;依靠身和觸而生起的識,就稱為身識;依靠意和法而生起的識,就稱為意識。比丘們,就像火依靠什麼燃料而燃燒,就以那個燃料來命名。依靠木柴而燃燒的火,就稱為木火;依靠木屑而燃燒的火,就稱為木屑火;依靠草而燃燒的火,就稱為草火;依靠牛糞而燃燒的火,就稱為牛糞火;依靠穀殼而燃燒的火,就稱為穀殼火;依靠垃圾而燃燒的火,就稱為垃圾火。同樣地,比丘們,識依靠什麼因緣而生起,就以那個因緣來命名。依靠眼和色而生起的識,就稱為眼識;依靠耳和聲而生起的識,就稱為耳識;依靠鼻和香而生起的識,就稱為鼻識;依靠舌和味而生起的識,就稱為舌識;依靠身和觸而生起的識,就稱為身識;依靠意和法而生起的識,就稱為意識。

『『Bhūtamidanti , bhikkhave, passathā』』ti?

『『Evaṃ, bhante』』.

『『Tadāhārasambhavanti, bhikkhave, passathā』』ti?

『『Evaṃ, bhante』』.

『『Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā』』ti?

『『Evaṃ, bhante』』.

『『Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā』』ti?

『『Evaṃ, bhante』』.

『『Tadāhārasambhavaṃ nossūti, bhikkhave , kaṅkhato uppajjati vicikicchā』』ti?

『『Evaṃ, bhante』』.

『『Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā』』ti?

『『Evaṃ, bhante』』.

『『Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī』』ti?

『『Evaṃ, bhante』』.

『『Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī』』ti?

『『Evaṃ, bhante』』.

『『Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī』』ti?

『『Evaṃ , bhante』』.

『『Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā』』ti?

『『Evaṃ, bhante』』.

『『Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā』』ti?

『『Evaṃ, bhante』』.

『『Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā』』ti?

『『Evaṃ, bhante』』.

『『Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha』』nti?

『『Evaṃ, bhante』』.

『『Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha』』nti?

『『Evaṃ, bhante』』.

『『Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha』』nti?

『『Evaṃ, bhante』』.

『『Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā』』ti?

『『No hetaṃ, bhante』』.

『『Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā』』ti?

『『Evaṃ, bhante』』.

這是我的翻譯: "比丘們,你們看到'這是已生起的'嗎?" "是的,尊者。" "比丘們,你們看到'這是由食而生'嗎?" "是的,尊者。" "比丘們,你們看到'由於食的滅盡,已生起的也是滅法'嗎?" "是的,尊者。" "比丘們,對'這是已生起的'有懷疑時,會生起疑惑嗎?" "是的,尊者。" "比丘們,對'這是由食而生'有懷疑時,會生起疑惑嗎?" "是的,尊者。" "比丘們,對'由於食的滅盡,已生起的也是滅法'有懷疑時,會生起疑惑嗎?" "是的,尊者。" "比丘們,如實以正慧見到'這是已生起的'時,疑惑會消除嗎?" "是的,尊者。" "比丘們,如實以正慧見到'這是由食而生'時,疑惑會消除嗎?" "是的,尊者。" "比丘們,如實以正慧見到'由於食的滅盡,已生起的也是滅法'時,疑惑會消除嗎?" "是的,尊者。" "比丘們,對'這是已生起的',你們在這裡沒有疑惑嗎?" "是的,尊者。" "比丘們,對'這是由食而生',你們在這裡沒有疑惑嗎?" "是的,尊者。" "比丘們,對'由於食的滅盡,已生起的也是滅法',你們在這裡沒有疑惑嗎?" "是的,尊者。" "比丘們,'這是已生起的'已被你們如實以正慧清楚地看到了嗎?" "是的,尊者。" "比丘們,'這是由食而生'已被你們如實以正慧清楚地看到了嗎?" "是的,尊者。" "比丘們,'由於食的滅盡,已生起的也是滅法'已被你們如實以正慧清楚地看到了嗎?" "是的,尊者。" "比丘們,如果你們執著、珍愛、珍惜、佔有這個如此清凈、如此明凈的見解,你們能否理解我所教導的筏喻法是爲了渡過,而不是爲了執取?" "不能,尊者。" "比丘們,如果你們不執著、不珍愛、不珍惜、不佔有這個如此清凈、如此明凈的見解,你們能否理解我所教導的筏喻法是爲了渡過,而不是爲了執取?" "是的,尊者。"

『『Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

『『Ime ca, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

『『Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.

『『Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

『『Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.

『『Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

『『Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā .

『『Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

『『Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.

『『Saḷāyatanaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

『『Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.

『『Nāmarūpaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

『『Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.

『『Viññāṇaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

『『Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.

『『Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

『『Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

『『Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.』』』

這是我的翻譯: "比丘們,有四種食,用於維持已生的眾生,或幫助將生的眾生。是哪四種?第一是粗細的段食,第二是觸,第三是意思,第四是識。比丘們,這四種食以什麼為因,以什麼為集,以什麼為生,以什麼為源? 這四種食以愛為因,以愛為集,以愛為生,以愛為源。比丘們,這愛以什麼為因,以什麼為集,以什麼為生,以什麼為源? 愛以受為因,以受為集,以受為生,以受為源。比丘們,這受以什麼為因,以什麼為集,以什麼為生,以什麼為源? 受以觸為因,以觸為集,以觸為生,以觸為源。比丘們,這觸以什麼為因,以什麼為集,以什麼為生,以什麼為源? 觸以六入處為因,以六入處為集,以六入處為生,以六入處為源。比丘們,這六入處以什麼為因,以什麼為集,以什麼為生,以什麼為源? 六入處以名色為因,以名色為集,以名色為生,以名色為源。比丘們,這名色以什麼為因,以什麼為集,以什麼為生,以什麼為源? 名色以識為因,以識為集,以識為生,以識為源。比丘們,這識以什麼為因,以什麼為集,以什麼為生,以什麼為源? 識以行為因,以行為集,以行為生,以行為源。比丘們,這些行以什麼為因,以什麼為集,以什麼為生,以什麼為源? 行以無明為因,以無明為集,以無明為生,以無明為源。如是,比丘們,以無明為緣而有行,以行為緣而有識,以識為緣而有名色,以名色為緣而有六入處,以六入處為緣而有觸,以觸為緣而有受,以受為緣而有愛,以愛為緣而有取,以取為緣而有有,以有為緣而有生,以生為緣而有老死、愁、悲、苦、憂、惱。如是這整個苦蘊集起。"

『『Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ; jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha [kathaṃ vā vo ettha (?)] hotī』』ti? 『『Jātipaccayā, bhante, jarāmaraṇaṃ; evaṃ no ettha hoti [evaṃ no ettha hotīti (ka.)] – jātipaccayā jarāmaraṇa』』nti. 『『Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ; bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī』』ti? 『『Bhavapaccayā, bhante , jāti; evaṃ no ettha hoti – bhavapaccayā jātī』』ti . 『『Upādānapaccayā bhavoti iti kho panetaṃ vuttaṃ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṃ vā ettha hotī』』ti? 『『Upādānapaccayā, bhante, bhavo; evaṃ no ettha hoti – upādānapaccayā bhavo』』ti. 『『Taṇhāpaccayā upādānanti iti kho panetaṃ vuttaṃ, taṇhāpaccayā nu kho, bhikkhave, upādānaṃ, no vā, kathaṃ vā ettha hotī』』ti? 『『Taṇhāpaccayā, bhante, upādānaṃ; evaṃ no ettha hoti – taṇhāpaccayā upādāna』』nti. 『『Vedanāpaccayā taṇhāti iti kho panetaṃ vuttaṃ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṃ vā ettha hotī』』ti? 『『Vedanāpaccayā, bhante, taṇhā; evaṃ no ettha hoti – vedanāpaccayā taṇhā』』ti. 『『Phassapaccayā vedanāti iti kho panetaṃ vuttaṃ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṃ vā ettha hotī』』ti? 『『Phassapaccayā, bhante, vedanā; evaṃ no ettha hoti – phassapaccayā vedanā』』ti. 『『Saḷāyatanapaccayā phassoti iti kho panetaṃ vuttaṃ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṃ vā ettha hotī』』ti? 『『Saḷāyatanapaccayā, bhante, phasso; evaṃ no ettha hoti – saḷāyatanapaccayā phasso』』ti. 『『Nāmarūpapaccayā saḷāyatananti iti kho panetaṃ vuttaṃ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṃ, no vā, kathaṃ vā ettha hotī』』ti? 『『Nāmarūpapaccayā, bhante, saḷāyatanaṃ; evaṃ no ettha hoti – nāmarūpapaccayā saḷāyatana』』nti. 『『Viññāṇapaccayā nāmarūpanti iti kho panetaṃ vuttaṃ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṃ, no vā, kathaṃ vā ettha hotī』』ti? 『『Viññāṇapaccayā, bhante, nāmarūpaṃ; evaṃ no ettha hoti – viññāṇapaccayā nāmarūpa』』nti. 『『Saṅkhārapaccayā viññāṇanti iti kho panetaṃ vuttaṃ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṃ, no vā, kathaṃ vā ettha hotī』』ti? 『『Saṅkhārapaccayā, bhante, viññāṇaṃ; evaṃ no ettha hoti – saṅkhārapaccayā viññāṇa』』nti. 『『Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ; avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī』』ti? 『『Avijjāpaccayā, bhante, saṅkhārā; evaṃ no ettha hoti – avijjāpaccayā saṅkhārā』』ti.
『『Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

『『Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho , saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

這是我的翻譯: "所說的'以生為緣而有老死',比丘們,是否以生為緣而有老死,還是不是,或者你們如何看待這個?" "尊者,以生為緣而有老死;我們是這樣看的 - 以生為緣而有老死。" "所說的'以有為緣而有生',比丘們,是否以有為緣而有生,還是不是,或者你們如何看待這個?" "尊者,以有為緣而有生;我們是這樣看的 - 以有為緣而有生。" "所說的'以取為緣而有有',比丘們,是否以取為緣而有有,還是不是,或者你們如何看待這個?" "尊者,以取為緣而有有;我們是這樣看的 - 以取為緣而有有。" "所說的'以愛為緣而有取',比丘們,是否以愛為緣而有取,還是不是,或者你們如何看待這個?" "尊者,以愛為緣而有取;我們是這樣看的 - 以愛為緣而有取。" "所說的'以受為緣而有愛',比丘們,是否以受為緣而有愛,還是不是,或者你們如何看待這個?" "尊者,以受為緣而有愛;我們是這樣看的 - 以受為緣而有愛。" "所說的'以觸為緣而有受',比丘們,是否以觸為緣而有受,還是不是,或者你們如何看待這個?" "尊者,以觸為緣而有受;我們是這樣看的 - 以觸為緣而有受。" "所說的'以六入處為緣而有觸',比丘們,是否以六入處為緣而有觸,還是不是,或者你們如何看待這個?" "尊者,以六入處為緣而有觸;我們是這樣看的 - 以六入處為緣而有觸。" "所說的'以名色為緣而有六入處',比丘們,是否以名色為緣而有六入處,還是不是,或者你們如何看待這個?" "尊者,以名色為緣而有六入處;我們是這樣看的 - 以名色為緣而有六入處。" "所說的'以識為緣而有名色',比丘們,是否以識為緣而有名色,還是不是,或者你們如何看待這個?" "尊者,以識為緣而有名色;我們是這樣看的 - 以識為緣而有名色。" "所說的'以行為緣而有識',比丘們,是否以行為緣而有識,還是不是,或者你們如何看待這個?" "尊者,以行為緣而有識;我們是這樣看的 - 以行為緣而有識。" "所說的'以無明為緣而有行',比丘們,是否以無明為緣而有行,還是不是,或者你們如何看待這個?" "尊者,以無明為緣而有行;我們是這樣看的 - 以無明為緣而有行。" "很好,比丘們。你們這樣說,我也這樣說 - 此有故彼有,此生故彼生,即:以無明為緣而有行,以行為緣而有識,以識為緣而有名色,以名色為緣而有六入處,以六入處為緣而有觸,以觸為緣而有受,以受為緣而有愛,以愛為緣而有取,以取為緣而有有,以有為緣而有生,以生為緣而有老死、愁、悲、苦、憂、惱。如是這整個苦蘊集起。由於無明的無餘離貪滅盡而有行滅,由於行滅而有識滅,由於識滅而有名色滅,由於名色滅而有六入處滅,由於六入處滅而有觸滅,由於觸滅而有受滅,由於受滅而有愛滅,由於愛滅而有取滅,由於取滅而有有滅,由於有滅而有生滅,由於生滅而有老死、愁、悲、苦、憂、惱滅。如是這整個苦蘊滅盡。

『『Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṃ vuttaṃ; jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṃ vā ettha hotī』』ti? 『『Jātinirodhā, bhante, jarāmaraṇanirodho; evaṃ no ettha hoti – jātinirodhā jarāmaraṇanirodho』』ti. 『『Bhavanirodhā jātinirodhoti iti kho panetaṃ vuttaṃ; bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṃ vā ettha hotī』』ti? 『『Bhavanirodhā, bhante, jātinirodho; evaṃ no ettha hoti – bhavanirodhā jātinirodho』』ti. 『『Upādānanirodhā bhavanirodhoti iti kho panetaṃ vuttaṃ; upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṃ vā ettha hotī』』ti? 『『Upādānanirodhā, bhante, bhavanirodho; evaṃ no ettha hoti – upādānanirodhā bhavanirodho』』ti. 『『Taṇhānirodhā upādānanirodhoti iti kho panetaṃ vuttaṃ; taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṃ vā ettha hotī』』ti? 『『Taṇhānirodhā, bhante, upādānanirodho; evaṃ no ettha hoti – taṇhānirodhā upādānanirodho』』ti. 『『Vedanānirodhā taṇhānirodhoti iti kho panetaṃ vuttaṃ; vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṃ vā ettha hotī』』ti? 『『Vedanānirodhā, bhante, taṇhānirodho; evaṃ no ettha hoti – vedanānirodhā taṇhānirodho』』ti. 『『Phassanirodhā vedanānirodhoti iti kho panetaṃ vuttaṃ; phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṃ vā ettha hotī』』ti? 『『Phassanirodhā, bhante, vedanānirodho; evaṃ no ettha hoti – phassanirodhā vedanānirodho』』ti. 『『Saḷāyatananirodhā phassanirodhoti iti kho panetaṃ vuttaṃ; saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā , kathaṃ vā ettha hotīti? Saḷāyatananirodhā, bhante, phassanirodho; evaṃ no ettha hoti – saḷāyatananirodhā phassanirodho』』ti. 『『Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṃ vuttaṃ; nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṃ vā ettha hotī』』ti? 『『Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṃ no ettha hoti – nāmarūpanirodhā saḷāyatananirodho』』ti. 『『Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṃ vuttaṃ; viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṃ vā ettha hotī』』ti? 『『Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṃ no ettha hoti – viññāṇanirodhā nāmarūpanirodho』』ti. 『『Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṃ vuttaṃ; saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṃ vā ettha hotī』』ti? 『『Saṅkhāranirodhā, bhante , viññāṇanirodho; evaṃ no ettha hoti – saṅkhāranirodhā viññāṇanirodho』』ti. 『『Avijjānirodhā saṅkhāranirodhoti iti kho panetaṃ vuttaṃ; avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṃ vā ettha hotī』』ti? 『『Avijjānirodhā, bhante, saṅkhāranirodho; evaṃ no ettha hoti – avijjānirodhā saṅkhāranirodho』』ti.
『『Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi – imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

這是我的翻譯: "所說的'由於生滅而有老死滅',比丘們,是否由於生滅而有老死滅,還是不是,或者你們如何看待這個?" "尊者,由於生滅而有老死滅;我們是這樣看的 - 由於生滅而有老死滅。" "所說的'由於有滅而有生滅',比丘們,是否由於有滅而有生滅,還是不是,或者你們如何看待這個?" "尊者,由於有滅而有生滅;我們是這樣看的 - 由於有滅而有生滅。" "所說的'由於取滅而有有滅',比丘們,是否由於取滅而有有滅,還是不是,或者你們如何看待這個?" "尊者,由於取滅而有有滅;我們是這樣看的 - 由於取滅而有有滅。" "所說的'由於愛滅而有取滅',比丘們,是否由於愛滅而有取滅,還是不是,或者你們如何看待這個?" "尊者,由於愛滅而有取滅;我們是這樣看的 - 由於愛滅而有取滅。" "所說的'由於受滅而有愛滅',比丘們,是否由於受滅而有愛滅,還是不是,或者你們如何看待這個?" "尊者,由於受滅而有愛滅;我們是這樣看的 - 由於受滅而有愛滅。" "所說的'由於觸滅而有受滅',比丘們,是否由於觸滅而有受滅,還是不是,或者你們如何看待這個?" "尊者,由於觸滅而有受滅;我們是這樣看的 - 由於觸滅而有受滅。" "所說的'由於六入處滅而有觸滅',比丘們,是否由於六入處滅而有觸滅,還是不是,或者你們如何看待這個?" "尊者,由於六入處滅而有觸滅;我們是這樣看的 - 由於六入處滅而有觸滅。" "所說的'由於名色滅而有六入處滅',比丘們,是否由於名色滅而有六入處滅,還是不是,或者你們如何看待這個?" "尊者,由於名色滅而有六入處滅;我們是這樣看的 - 由於名色滅而有六入處滅。" "所說的'由於識滅而有名色滅',比丘們,是否由於識滅而有名色滅,還是不是,或者你們如何看待這個?" "尊者,由於識滅而有名色滅;我們是這樣看的 - 由於識滅而有名色滅。" "所說的'由於行滅而有識滅',比丘們,是否由於行滅而有識滅,還是不是,或者你們如何看待這個?" "尊者,由於行滅而有識滅;我們是這樣看的 - 由於行滅而有識滅。" "所說的'由於無明滅而有行滅',比丘們,是否由於無明滅而有行滅,還是不是,或者你們如何看待這個?" "尊者,由於無明滅而有行滅;我們是這樣看的 - 由於無明滅而有行滅。" "很好,比丘們。你們這樣說,我也這樣說 - 此無故彼無,此滅故彼滅,即:由於無明滅而有行滅,由於行滅而有識滅,由於識滅而有名色滅,由於名色滅而有六入處滅,由於六入處滅而有觸滅,由於觸滅而有受滅,由於受滅而有愛滅,由於愛滅而有取滅,由於取滅而有有滅,由於有滅而有生滅,由於生滅而有老死、愁、悲、苦、憂、惱滅。如是這整個苦蘊滅盡。

『『Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā pubbantaṃ vā paṭidhāveyyātha – 『ahesumha nu kho mayaṃ atītamaddhānaṃ, nanu kho ahesumha atītamaddhānaṃ, kiṃ nu kho ahesumha atītamaddhānaṃ, kathaṃ nu kho ahesumha atītamaddhānaṃ, kiṃ hutvā kiṃ ahesumha nu kho mayaṃ atītamaddhāna』』』nti?

『『No hetaṃ, bhante』』.

『『Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aparantaṃ vā paṭidhāveyyātha – bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhāna』』nti?

『『No hetaṃ, bhante』』.

『『Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī assatha – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃgāmī bhavissatī』』ti?

『『No hetaṃ, bhante』』.

『『Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha – satthā no garu, satthugāravena ca mayaṃ evaṃ vademā』』ti?

『『No hetaṃ, bhante』』.

『『Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha – samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā』』ti?

『『No hetaṃ, bhante』』.

『『Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā』』ti?

『『No hetaṃ, bhante』』.

『『Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā』』ti?

『『No hetaṃ, bhante』』.

『『Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā』』ti.

『『Evaṃ, bhante』』.

『『Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṃ veditabbena viññūhi. Sandiṭṭhiko ayaṃ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi – iti yantaṃ vuttaṃ, idametaṃ paṭicca vutta』』nti.

『『Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti – evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti. Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garubhāraṃ [garumbhāraṃ (sī. pī.)]. Tamenaṃ, bhikkhave, mātā navannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ. Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti. Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ – vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti – cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.

這是我的翻譯: "比丘們,你們如此知、如此見,會追溯過去嗎?'我們過去是否存在?我們過去是否不存在?我們過去是什麼?我們過去是怎樣的?我們過去是什麼,然後變成什麼?'" "不會,尊者。" "比丘們,你們如此知、如此見,會推測未來嗎?'我們未來是否會存在?我們未來是否不會存在?我們未來會是什麼?我們未來會是怎樣的?我們未來會是什麼,然後變成什麼?'" "不會,尊者。" "比丘們,你們如此知、如此見,會對現在內心產生疑惑嗎?'我是否存在?我是否不存在?我是什麼?我是怎樣的?這個有情從哪裡來?它將去向何處?'" "不會,尊者。" "比丘們,你們如此知、如此見,會這樣說嗎?'我們尊敬老師,出於對老師的尊敬,我們這樣說。'" "不會,尊者。" "比丘們,你們如此知、如此見,會這樣說嗎?'沙門這樣說,我們作為沙門也這樣說。'" "不會,尊者。" "比丘們,你們如此知、如此見,會指定另一位老師嗎?" "不會,尊者。" "比丘們,你們如此知、如此見,會回到其他沙門、婆羅門的儀式、占卜、吉祥物,認為那些是本質嗎?" "不會,尊者。" "比丘們,你們所說的,不正是你們自己所知、所見、所瞭解的嗎?" "是的,尊者。" "很好,比丘們。我已經用這個現見的、無時的、請來看的、導向的、智者各自證知的法引導你們。比丘們,這個法是現見的、無時的、請來看的、導向的、智者各自證知的 - 這就是所說的意思,這就是為什麼這樣說。" "比丘們,有三種條件聚合,胎兒才會入胎。這裡,父母同房,但母親不在排卵期,且gandhabba(中陰身)未出現,這時胎兒不會入胎。這裡,父母同房,母親在排卵期,但gandhabba未出現,這時胎兒也不會入胎。比丘們,當父母同房,母親在排卵期,且gandhabba出現時,這三種條件聚合,胎兒才會入胎。比丘們,母親懷胎九個月或十個月,帶著巨大的擔憂和重擔。比丘們,九個月或十個月后,母親生產,帶著巨大的擔憂和重擔。比丘們,嬰兒出生后,母親用自己的血來哺育。比丘們,在聖者的律中,母乳就是血。比丘們,隨著這個男孩的成長和感官的成熟,他玩那些男孩的玩具,如:小犁、棍棒、翻筋斗、風車、量米器、小車、小弓。比丘們,隨著這個男孩的成長和感官的成熟,他沉溺於五種感官之樂 - 眼所識別的色,可愛的、可意的、悅意的、愛著的、伴隨慾望的、誘人的;耳所識別的聲...鼻所識別的香...舌所識別的味...身所識別的觸,可愛的、可意的、悅意的、愛著的、伴隨慾望的、誘人的。

『『So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī . Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
『『Idha, bhikkhave, 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. 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 rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajeyya』』』nti. 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.

這是我的翻譯: 他用眼看到色后,對可愛的色貪著,對不可愛的色嗔恨,住于不安立身念,心量狹小。他不如實了知那心解脫、慧解脫,在那裡他的惡不善法完全滅盡。他如此陷入喜好和厭惡,無論感受什麼感受——樂受、苦受還是不苦不樂受,他都歡喜、讚歎、執著那感受。當他歡喜、讚歎、執著那感受時,喜就生起。對感受的喜就是取,以取為緣而有有,以有為緣而有生,以生為緣而有老死、愁、悲、苦、憂、惱。如是這整個苦蘊集起。用耳聽到聲...用鼻嗅到香...用舌嚐到味...用身觸到觸...用意識知法后,對可愛的法貪著,對不可愛的法嗔恨,住于不安立身念,心量狹小。他不如實了知那心解脫、慧解脫,在那裡他的惡不善法完全滅盡。他如此陷入喜好和厭惡,無論感受什麼感受——樂受、苦受還是不苦不樂受,他都歡喜、讚歎、執著那感受。當他歡喜、讚歎、執著那感受時,喜就生起。對感受的喜就是取,以取為緣而有有,以有為緣而有生,以生為緣而有老死、愁、悲、苦、憂、惱。如是這整個苦蘊集起。比丘們,這裡如來出現於世間,是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他以自己的證智證悟並宣說這個有天、魔、梵的世界,這個有沙門、婆羅門、天、人的眾生界。他宣說法,初善、中善、后善,有義、有文;他開顯完全圓滿、清凈的梵行。居士或居士子或生於其他族姓的人聽聞那法。他聽聞那法后,對如來生起信心。他具足那信心后,這樣思惟:"在家生活是障礙,是塵勞之道;出家是開放的。在家住不容易修習完全圓滿、完全清凈、如螺貝般光潔的梵行。我應當剃除鬚髮,披上袈裟衣,從在家出家,進入無家的生活。"他後來捨棄少量或大量的財富,捨棄少量或大量的親屬,剃除鬚髮,披上袈裟衣,從在家出家,進入無家的生活。

『『So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

『『Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.

『『Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.

『『Musāvādaṃ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

『『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.

『『Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti – yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

『『Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

『『So bījagāmabhūtagāmasamārambhā paṭivirato hoti, 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, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcana-nikati-sāciyogā paṭivirato hoti, chedana-vadhabandhanaviparāmosa-ālopa-sahasākārā paṭivirato hoti [passa ma. ni. 1.293 cūḷahatthipadopame].

『『So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati . Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

『『So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā 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 abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

『『So 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.

『『So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato) [passa ma. ni.

這是我的翻譯: 他如此出家后,遵循比丘的學處和生活,捨棄殺生,遠離殺生,放下棍杖和武器,有慚愧心,有慈悲心,對一切生命懷有同情心而住。捨棄不與取,遠離不與取,只取所給予的,期待所給予的,以不偷盜、清凈的自己而住。捨棄非梵行,成為梵行者,遠離淫慾,遠離村俗之法。捨棄妄語,遠離妄語,說實語,誠實可信,可靠,不欺世間。捨棄離間語,遠離離間語,不會聽到這裡后在那裡說以離間這些人,也不會聽到那裡后在這裡說以離間那些人。他是分裂者的調解者,和合者的支持者,喜歡和合,樂於和合,歡喜和合,說能導致和合的話。捨棄粗惡語,遠離粗惡語,說溫和、悅耳、可愛、入心、優雅、令眾人喜愛、令眾人歡喜的話。捨棄綺語,遠離綺語,說應時語、真實語、有意義語、法語、律語,說有價值的話,適時的,有理由的,有節制的,有益的。他遠離損害種子和植物,一日一食,過午不食,遠離非時食。遠離觀看歌舞、音樂、表演。遠離戴花、香料、涂香、裝飾品和飾物。遠離高廣大床。遠離接受金銀。遠離接受生谷。遠離接受生肉。遠離接受婦女和少女。遠離接受奴婢。遠離接受山羊和綿羊。遠離接受雞和豬。遠離接受象、牛、馬、騾。遠離接受田地和房產。遠離從事信使工作。遠離買賣。遠離欺騙性的秤、假幣和假量。遠離賄賂、欺騙、詐騙和不誠實的行為。遠離傷害、殺戮、綁架、搶劫和暴力。他滿足於蔽體的衣服和果腹的食物。無論去哪裡,他只帶必需品。就像有翼的鳥兒飛到哪裡都只帶著翅膀,同樣地,比丘滿足於蔽體的衣服和果腹的食物。無論去哪裡,他只帶必需品。他具足這聖戒蘊,內心感受無過失之樂。他以眼見色時,不取相,不取細相。因為如果他住于不防護眼根,貪憂等惡不善法就會流入,所以他實行防護,守護眼根,防護眼根。以耳聞聲...以鼻嗅香...以舌嘗味...以身觸觸...以意知法時,不取相,不取細相。因為如果他住于不防護意根,貪憂等惡不善法就會流入,所以他實行防護,守護意根,防護意根。他具足這聖根律儀,內心感受無染污之樂。他在前進後退時保持正知,在觀看周圍時保持正知,在屈伸肢體時保持正知,在穿袈裟、持缽、著衣時保持正知,在吃喝咀嚼品嚐時保持正知,在大小便時保持正知,在行走、站立、坐下、睡眠、醒來、說話、沉默時保持正知。他具足這聖戒蘊,(具足這聖知足),

1.296 cūḷahatthipadopame], iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, vivittaṃ senāsanaṃ bhajati – araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī, sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

『『So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati.
『『So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Imaṃ kho me tumhe, bhikkhave, saṃkhittena taṇhāsaṅkhayavimuttiṃ dhāretha, sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājālataṇhāsaṅghāṭappaṭimukka』』nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahātaṇhāsaṅkhayasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

Mahāassapurasuttaṃ

這是我的翻譯: 具足這聖根律儀,具足這聖正念正知,他親近寂靜的住處 - 林野、樹下、山嶽、幽谷、山洞、墳場、森林、露地、草堆。他在飯後,從乞食回來,結跏趺坐,保持身體正直,在面前安立正念。他捨棄對世間的貪慾,以離貪慾的心而住,凈化心中的貪慾;捨棄瞋恚,以無瞋的心而住,對一切眾生懷有同情心,凈化心中的瞋恚;捨棄昏沉睡眠,遠離昏沉睡眠而住,具光明想,正念正知,凈化心中的昏沉睡眠;捨棄掉舉惡作,不掉舉而住,內心寂靜,凈化心中的掉舉惡作;捨棄疑惑,超越疑惑而住,對善法無疑,凈化心中的疑惑。他捨棄這五蓋,心的隨煩惱,使慧力羸弱的,離諸欲,離諸不善法,有尋有伺,離生喜樂,成就初禪而住。再者,比丘們,比丘平息尋伺,內心清凈,心一境性,無尋無伺,定生喜樂,成就第二禪...第三禪...第四禪而住。他以眼見色時,對可愛的色不貪著,對不可愛的色不嗔恨,住于安立身念,心無量。他如實了知那心解脫、慧解脫,在那裡他的惡不善法完全滅盡。他如此捨棄喜好和厭惡,無論感受什麼感受——樂受、苦受還是不苦不樂受,他都不歡喜、不讚嘆、不執著那感受。當他不歡喜、不讚嘆、不執著那感受時,對感受的喜就滅盡。由於喜的滅盡而有取滅,由於取滅而有有滅,由於有滅而有生滅,由於生滅而有老死、愁、悲、苦、憂、惱滅盡。如是這整個苦蘊滅盡。以耳聞聲...以鼻嗅香...以舌嘗味...以身觸觸...以意知法時,對可愛的法不貪著,對不可愛的法不嗔恨,住于安立身念,心無量,他如實了知那心解脫、慧解脫,在那裡他的惡不善法完全滅盡。他如此捨棄喜好和厭惡,無論感受什麼感受——樂受、苦受還是不苦不樂受,他都不歡喜、不讚嘆、不執著那感受。當他不歡喜、不讚嘆、不執著那感受時,對感受的喜就滅盡。由於喜的滅盡而有取滅,由於取滅而有有滅,由於有滅而有生滅,由於生滅而有老死、愁、悲、苦、憂、惱滅盡。如是這整個苦蘊滅盡。比丘們,你們要記住我簡要地解釋的這個愛盡解脫,但漁夫之子薩帝比丘被大愛網、愛結所縛。" 世尊如此說。那些比丘滿意歡喜世尊所說。大愛盡經第八結束。大馬邑經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana 『ke tumhe』ti puṭṭhā samānā 『samaṇāmhā』ti paṭijānātha; tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ 『ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā』ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

『『Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? 『Hirottappena samannāgatā bhavissāmā』ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – 『hirottappenamha samannāgatā , alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya』nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave , paṭivedayāmi vo, bhikkhave – 『mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye』.
『『Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? 『Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā』ti [nevattānukkaṃsissāma na paraṃ vambhissāmāti (sabbattha)] evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – 『hirottappenamha samannāgatā, parisuddho no kāyasamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya』nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – 『mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye』.
『『Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? 『Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā』ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – 『hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya』nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo , bhikkhave, paṭivedayāmi vo, bhikkhave – 『mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye』.
『『Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? 『Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā』ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – 『hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya』nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – 『mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye』.

這是我的翻譯: 如是我聞。一時,世尊住在鴦伽國,在一個名叫馬邑的鴦伽人的市鎮。在那裡,世尊對比丘們說:"比丘們。"那些比丘回答說:"尊者。"世尊如此說: "比丘們,人們認識你們為'沙門'。當被問到'你們是誰'時,你們也承認'我們是沙門'。比丘們,你們既有這樣的稱號,又有這樣的自稱,就應當這樣學習:'我們將受持並實踐那些使人成為沙門和婆羅門的法,這樣我們的稱號才會真實,我們的自稱才會如實。而且,我們所受用的衣服、飲食、住處、醫藥等資具,施主們對我們的佈施才會有大果報、大利益,我們的出家生活也才不會空虛,而是有果實、有結果的。'比丘們,你們應當如此學習。比丘們,什麼是使人成為沙門和婆羅門的法?'我們將具足慚愧心。'比丘們,你們應當如此學習。比丘們,你們可能會這樣想:'我們已經具足慚愧心了,這就足夠了,我們已經做到了,已經達到了沙門的目標,沒有什麼更進一步需要做的了',就此感到滿足。比丘們,我告訴你們,我警告你們:'你們這些追求沙門果的人,不要讓沙門的目標退失,還有更進一步需要做的。' 比丘們,什麼是更進一步需要做的?'我們的身行將是清凈的,開放的,無隱蔽的,不會有缺陷的,而且是守護的。但是我們不會因為這種清凈的身行而抬高自己,貶低他人。'比丘們,你們應當如此學習。比丘們,你們可能會這樣想:'我們已經具足慚愧心,我們的身行是清凈的;這就足夠了,我們已經做到了,已經達到了沙門的目標,沒有什麼更進一步需要做的了',就此感到滿足。比丘們,我告訴你們,我警告你們:'你們這些追求沙門果的人,不要讓沙門的目標退失,還有更進一步需要做的。' 比丘們,什麼是更進一步需要做的?'我們的語行將是清凈的,開放的,無隱蔽的,不會有缺陷的,而且是守護的。但是我們不會因為這種清凈的語行而抬高自己,貶低他人。'比丘們,你們應當如此學習。比丘們,你們可能會這樣想:'我們已經具足慚愧心,我們的身行是清凈的,我們的語行是清凈的;這就足夠了,我們已經做到了,已經達到了沙門的目標,沒有什麼更進一步需要做的了',就此感到滿足。比丘們,我告訴你們,我警告你們:'你們這些追求沙門果的人,不要讓沙門的目標退失,還有更進一步需要做的。' 比丘們,什麼是更進一步需要做的?'我們的意行將是清凈的,開放的,無隱蔽的,不會有缺陷的,而且是守護的。但是我們不會因為這種清凈的意行而抬高自己,貶低他人。'比丘們,你們應當如此學習。比丘們,你們可能會這樣想:'我們已經具足慚愧心,我們的身行是清凈的,我們的語行是清凈的,我們的意行是清凈的;這就足夠了,我們已經做到了,已經達到了沙門的目標,沒有什麼更進一步需要做的了',就此感到滿足。比丘們,我告訴你們,我警告你們:'你們這些追求沙門果的人,不要讓沙門的目標退失,還有更進一步需要做的。'

『『Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? 『Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhājīvatāya nevattānukkaṃsessāma na paraṃ vambhessāmā』ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – 『hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; alamettāvatā katamettāvatā, anuppatto no sāmaññattho , natthi no kiñci uttariṃ karaṇīya』nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – 『mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye』.
『『Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? 『Indriyesu guttadvārā bhavissāma; cakkhunā rūpaṃ disvā na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjissāma. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma manindriyaṃ, manindriye saṃvaraṃ āpajjissāmā』ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – 『hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya』nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – 『mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye』.
『『Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? 『Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāma navañca vedanaṃ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā』ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – 『hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya』nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – 『mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye』.
『『Kiñca , bhikkhave, uttariṃ karaṇīyaṃ? 『Jāgariyaṃ anuyuttā bhavissāma, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappessāma pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā』ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – 『hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya』nti, tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – 『mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye』.

這是我的翻譯: "比丘們,什麼是更進一步需要做的?'我們的生活將是清凈的,開放的,無隱蔽的,不會有缺陷的,而且是守護的。但是我們不會因為這種清凈的生活而抬高自己,貶低他人。'比丘們,你們應當如此學習。比丘們,你們可能會這樣想:'我們已經具足慚愧心,我們的身行是清凈的,我們的語行是清凈的,我們的意行是清凈的,我們的生活是清凈的;這就足夠了,我們已經做到了,已經達到了沙門的目標,沒有什麼更進一步需要做的了',就此感到滿足。比丘們,我告訴你們,我警告你們:'你們這些追求沙門果的人,不要讓沙門的目標退失,還有更進一步需要做的。' "比丘們,什麼是更進一步需要做的?'我們將守護諸根門。以眼見色時,不取相,不取細相。因為如果住于不防護眼根,貪憂等惡不善法就會流入,所以我們將實行防護,守護眼根,防護眼根。以耳聞聲...以鼻嗅香...以舌嘗味...以身觸觸...以意知法時,不取相,不取細相。因為如果住于不防護意根,貪憂等惡不善法就會流入,所以我們將實行防護,守護意根,防護意根。'比丘們,你們應當如此學習。比丘們,你們可能會這樣想:'我們已經具足慚愧心,我們的身行是清凈的,我們的語行是清凈的,我們的意行是清凈的,我們的生活是清凈的,我們守護諸根門;這就足夠了,我們已經做到了,已經達到了沙門的目標,沒有什麼更進一步需要做的了',就此感到滿足。比丘們,我告訴你們,我警告你們:'你們這些追求沙門果的人,不要讓沙門的目標退失,還有更進一步需要做的。' "比丘們,什麼是更進一步需要做的?'我們將知食量。我們將如理思惟而食用食物,不為嬉戲,不為驕慢,不為裝飾,不為莊嚴,只為維持這個身體的存續和生存,爲了止息傷害,爲了資助梵行,這樣我們將消除舊的苦受,不生起新的苦受,我們將得以生存,無過失,安樂而住。'比丘們,你們應當如此學習。比丘們,你們可能會這樣想:'我們已經具足慚愧心,我們的身行是清凈的,我們的語行是清凈的,我們的意行是清凈的,我們的生活是清凈的,我們守護諸根門,我們知食量;這就足夠了,我們已經做到了,已經達到了沙門的目標,沒有什麼更進一步需要做的了',就此感到滿足。比丘們,我告訴你們,我警告你們:'你們這些追求沙門果的人,不要讓沙門的目標退失,還有更進一步需要做的。' "比丘們,什麼是更進一步需要做的?'我們將致力於警寤。在白天,我們將以經行和坐禪來凈化心中的障礙法。在初夜,我們將以經行和坐禪來凈化心中的障礙法。在中夜,我們將以右脅而臥,作獅子臥,一足疊一足,具念正知,心中記住起身的想法。在後夜,我們將起身,以經行和坐禪來凈化心中的障礙法。'比丘們,你們應當如此學習。比丘們,你們可能會這樣想:'我們已經具足慚愧心,我們的身行是清凈的,我們的語行是清凈的,我們的意行是清凈的,我們的生活是清凈的,我們守護諸根門,我們知食量,我們致力於警寤;這就足夠了,我們已經做到了,已經達到了沙門的目標,沒有什麼更進一步需要做的了',就此感到滿足。比丘們,我告訴你們,我警告你們:'你們這些追求沙門果的人,不要讓沙門的目標退失,還有更進一步需要做的。'

『『Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? 『Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī』ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – 『hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, satisampajaññena samannāgatā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya』nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – 『mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye』.
『『Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? Idha, bhikkhave, bhikkhu vivittaṃ senāsanaṃ bhajati – araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī , byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati, ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati , ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

這是我的翻譯: "比丘們,什麼是更進一步需要做的?'我們將具足正念正知,在前進後退時保持正知,在觀看周圍時保持正知,在屈伸肢體時保持正知,在穿袈裟、持缽、著衣時保持正知,在吃喝咀嚼品嚐時保持正知,在大小便時保持正知,在行走、站立、坐下、睡眠、醒來、說話、沉默時保持正知。'比丘們,你們應當如此學習。比丘們,你們可能會這樣想:'我們已經具足慚愧心,我們的身行是清凈的,我們的語行是清凈的,我們的意行是清凈的,我們的生活是清凈的,我們守護諸根門,我們知食量,我們致力於警寤,我們具足正念正知;這就足夠了,我們已經做到了,已經達到了沙門的目標,沒有什麼更進一步需要做的了',就此感到滿足。比丘們,我告訴你們,我警告你們:'你們這些追求沙門果的人,不要讓沙門的目標退失,還有更進一步需要做的。' "比丘們,什麼是更進一步需要做的?在這裡,比丘親近寂靜的住處 - 林野、樹下、山嶽、幽谷、山洞、墳場、森林、露地、草堆。他在飯後,從乞食回來,結跏趺坐,保持身體正直,在面前安立正念。他捨棄對世間的貪慾,以離貪慾的心而住,凈化心中的貪慾;捨棄瞋恚,以無瞋的心而住,對一切眾生懷有同情心,凈化心中的瞋恚;捨棄昏沉睡眠,遠離昏沉睡眠而住,具光明想,正念正知,凈化心中的昏沉睡眠;捨棄掉舉惡作,不掉舉而住,內心寂靜,凈化心中的掉舉惡作;捨棄疑惑,超越疑惑而住,對善法無疑,凈化心中的疑惑。

『『Seyyathāpi , bhikkhave, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ [sampajjeyyuṃ (syā. kaṃ. ka.)]. So yāni ca porāṇāni iṇamūlāni tāni ca byantī [byantiṃ (ka.), byanti (pī.)] 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 byantī akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

『『Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa 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.

『『Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena [abyayena (sī. pī.)], na cassa kiñci bhogānaṃ vayo. Tassa evamassa – 『ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

『『Seyyathāpi , bhikkhave, 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.

『『Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya [sīlakkhandhavaggapāḷiyā kiñci visadisaṃ]. So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – 『ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ. Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo』ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

『『Evameva kho, bhikkhave, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, ime pañca nīvaraṇe appahīne attani samanupassati. Seyyathāpi, bhikkhave, āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

『『So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako [nahāpako (sī. syā. kaṃ. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. syā. kaṃ. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

這是我的翻譯: "比丘們,就像一個人借債從事事業。他的事業成功了。他還清了舊債,還有剩餘可以養家。他會這樣想:'我以前借債從事事業,現在我的事業成功了。我已經還清了舊債,還有剩餘可以養家。'他因此而感到歡喜,獲得喜悅。 "比丘們,就像一個人生病,痛苦,重病。他不想吃東西,身體也沒有力氣。後來他從那病中康復了,想吃東西,身體也有了力氣。他會這樣想:'我以前生病,痛苦,重病。我不想吃東西,身體也沒有力氣。現在我已經從那病中康復了,想吃東西,身體也有了力氣。'他因此而感到歡喜,獲得喜悅。 "比丘們,就像一個人被關在監獄裡。後來他從監獄中安全無事地獲釋,他的財產也沒有損失。他會這樣想:'我以前被關在監獄裡,現在我已經從監獄中安全無事地獲釋,我的財產也沒有損失。'他因此而感到歡喜,獲得喜悅。 "比丘們,就像一個人是奴隸,不能自主,受制於人,不能隨意而行。後來他從奴隸身份中解脫,能夠自主,不受制於人,自由,能隨意而行。他會這樣想:'我以前是奴隸,不能自主,受制於人,不能隨意而行。現在我已經從奴隸身份中解脫,能夠自主,不受制於人,自由,能隨意而行。'他因此而感到歡喜,獲得喜悅。 "比丘們,就像一個有錢有財的人穿越一段危險的荒野道路。後來他安全無事地走出那荒野,他的財產也沒有損失。他會這樣想:'我以前有錢有財,穿越一段危險的荒野道路。現在我已經安全無事地走出那荒野,我的財產也沒有損失。'他因此而感到歡喜,獲得喜悅。 "同樣地,比丘們,當比丘看到自己還未捨棄這五蓋時,就像負債、生病、被關在監獄、為奴、穿越危險的荒野。比丘們,當比丘看到自己已經捨棄這五蓋時,就像還清債務、康復、從監獄獲釋、獲得自由、到達安全之地。 "他捨棄這五蓋,心的隨煩惱,使慧力羸弱的,離諸欲,離諸不善法,有尋有伺,離生喜樂,成就初禪而住。他以離生喜樂浸潤、遍滿、充滿、普遍這個身體,他的整個身體沒有任何部分不被離生喜樂所遍滿。比丘們,就像一個熟練的澡堂師或澡堂師的學徒在銅盆裡撒上沐浴粉,用水慢慢調和,揉捏成團,使之內外都被水分浸透,但不會流出。同樣地,比丘們,比丘以離生喜樂浸潤、遍滿、充滿、普遍這個身體,他的整個身體沒有任何部分不被離生喜樂所遍滿。

『『Puna caparaṃ, bhikkhave, 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. Seyyathāpi, bhikkhave, udakarahado ubbhidodako [ubbhitodako (ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ 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, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
『『Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca 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. Seyyathāpi, bhikkhave, 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 [na nesaṃ (sī.)] kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
『『Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti , nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, bhikkhave, 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 [agacchiṃ (sī. syā. kaṃ. pī.)], tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato』ti. Evameva kho, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

這是我的翻譯: "再者,比丘們,比丘平息尋伺,內心清凈,心一境性,無尋無伺,定生喜樂,成就第二禪而住。他以定生喜樂浸潤、遍滿、充滿、普遍這個身體,他的整個身體沒有任何部分不被定生喜樂所遍滿。比丘們,就像一個泉水池,沒有從東方、西方、北方、南方流入的水,天也不時時降雨,但是從池中涌出清涼的水流,以清涼的水浸潤、遍滿、充滿、普遍那個水池,那個水池沒有任何部分不被清涼的水所遍滿。同樣地,比丘們,比丘以定生喜樂浸潤、遍滿、充滿、普遍這個身體,他的整個身體沒有任何部分不被定生喜樂所遍滿。 "再者,比丘們,比丘離喜,住于舍,正念正知,以身感受樂,正如聖者們所說的'舍念樂住',成就第三禪而住。他以離喜之樂浸潤、遍滿、充滿、普遍這個身體,他的整個身體沒有任何部分不被離喜之樂所遍滿。比丘們,就像在青蓮池、紅蓮池或白蓮池中,有些青蓮、紅蓮或白蓮生在水中,長在水中,沒有露出水面,沉在水下,從根到頂都被清涼的水浸潤、遍滿、充滿、普遍,那些蓮花沒有任何部分不被清涼的水所遍滿。同樣地,比丘們,比丘以離喜之樂浸潤、遍滿、充滿、普遍這個身體,他的整個身體沒有任何部分不被離喜之樂所遍滿。 "再者,比丘們,比丘舍樂舍苦,先前的喜憂已滅,不苦不樂,舍念清凈,成就第四禪而住。他以清凈、明凈的心遍滿而坐,他的整個身體沒有任何部分不被清凈、明凈的心所遍滿。比丘們,就像一個人披著白衣,包括頭部,坐著,他的全身沒有任何部分不被白衣所覆蓋。同樣地,比丘們,比丘以清凈、明凈的心遍滿而坐,他的整個身體沒有任何部分不被清凈、明凈的心所遍滿。 "當他的心如此入定,清凈、明凈、無垢、離隨煩惱、柔軟、適合作業、安住、不動搖時,他引導心轉向宿命隨念智。他憶念種種宿命,即:一生、二生...如是,他憶念種種宿命,具體而有細節。比丘們,就像一個人從自己的村子到另一個村子,又從那個村子到另一個村子,然後從那個村子回到自己的村子。他會這樣想:'我從自己的村子到了那個村子,在那裡我這樣站著,這樣坐著,這樣說話,這樣保持沉默;從那個村子我又到了那個村子,在那裡我這樣站著,這樣坐著,這樣說話,這樣保持沉默;現在我從那個村子回到了自己的村子。'同樣地,比丘們,比丘憶念種種宿命,即:一生、二生...如是,他憶念種種宿命,具體而有細節。

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti…pe… seyyathāpi, bhikkhave, dve agārā sadvārā [sannadvārā (ka.)]. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi . Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti…pe….
『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So 『idaṃ dukkha』nti yathābhūtaṃ pajānāti, 『ayaṃ dukkhasamudayo』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. 『Ime āsavā』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavasamudayo』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavanirodhagāminī paṭipadā』ti 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.

『『Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi [sippikasambukampi (syā. kaṃ. ka.)] sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi. Tassa evamassa – 『ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipīti . Evameva kho, bhikkhave, bhikkhu 『idaṃ dukkha』nti yathābhūtaṃ pajānāti…pe… nāparaṃ itthattāyāti pajānāti.

『『Ayaṃ vuccati, bhikkhave, bhikkhu 『samaṇo』 itipi 『brāhmaṇo』itipi 『nhātako』itipi 『vedagū』itipi 『sottiyo』itipi 『ariyo』itipi 『arahaṃ』itipi. Kathañca, bhikkhave, bhikkhu samaṇo hoti? Samitāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā , āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu samaṇo hoti.

『『Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? Bāhitāssa honti pāpakā akusalā dhammā , saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu brāhmaṇo hoti.

『『Kathañca, bhikkhave, bhikkhu nhātako [nahātako (sī. syā. kaṃ. pī.)] hoti? Nhātāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu nhātako hoti.

『『Kathañca, bhikkhave, bhikkhu vedagū hoti? Viditāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu vedagū hoti.

『『Kathañca, bhikkhave, bhikkhu sottiyo hoti? Nissutāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu sottiyo hoti.

『『Kathañca, bhikkhave, bhikkhu ariyo hoti ? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu ariyo hoti.

『『Kathañca, bhikkhave, bhikkhu arahaṃ hoti? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāassapurasuttaṃ niṭṭhitaṃ navamaṃ.

Cūḷaassapurasuttaṃ

這是我的翻譯: 當他的心如此入定,清凈、明凈、無垢、離隨煩惱、柔軟、適合作業、安住、不動搖時,他引導心轉向有情死生智。他以清凈的天眼,超越人眼,見到有情死時生時,低賤的高貴的,美麗的醜陋的,幸運的不幸的,了知有情隨業而去...比丘們,就像在兩座有門的房子中間,一個有眼的人站在中間,能看到人們進入房子,走出房子,在裡面走動。同樣地,比丘們,比丘以清凈的天眼,超越人眼,見到有情死時生時,低賤的高貴的,美麗的醜陋的,幸運的不幸的,了知有情隨業而去... 當他的心如此入定,清凈、明凈、無垢、離隨煩惱、柔軟、適合作業、安住、不動搖時,他引導心轉向漏盡智。他如實了知:"這是苦",如實了知:"這是苦集",如實了知:"這是苦滅",如實了知:"這是趣向苦滅之道"。他如實了知:"這些是漏",如實了知:"這是漏集",如實了知:"這是漏滅",如實了知:"這是趣向漏滅之道"。當他如此知、如此見時,他的心從欲漏解脫,從有漏解脫,從無明漏解脫。解脫時生起解脫智:"生已盡,梵行已立,所作已辦,不受後有。"他了知。比丘們,就像在山間有一個清澈、明凈、不渾濁的水池。一個有眼的人站在岸邊,能看到貝殼、沙石、魚群,遊動的或靜止的。他會這樣想:"這個水池是清澈的、明凈的、不渾濁的。這裡有貝殼、沙石、魚群,遊動的或靜止的。"同樣地,比丘們,比丘如實了知:"這是苦"...他了知:"不受後有。" 比丘們,這被稱為"沙門"、"婆羅門"、"沐浴者"、"明行足"、"多聞"、"聖者"、"阿羅漢"。比丘們,比丘如何是沙門?他的惡不善法,污染的、導致再生的、有苦果的、未來生老死的,已經平息。比丘們,這樣比丘就是沙門。比丘們,比丘如何是婆羅門?他已驅除惡不善法,污染的、導致再生的、有苦果的、未來生老死的。比丘們,這樣比丘就是婆羅門。比丘們,比丘如何是沐浴者?他已洗凈惡不善法,污染的、導致再生的、有苦果的、未來生老死的。比丘們,這樣比丘就是沐浴者。比丘們,比丘如何是明行足?他已了知惡不善法,污染的、導致再生的、有苦果的、未來生老死的。比丘們,這樣比丘就是明行足。比丘們,比丘如何是多聞?他已聽聞惡不善法,污染的、導致再生的、有苦果的、未來生老死的。比丘們,這樣比丘就是多聞。比丘們,比丘如何是聖者?他遠離惡不善法,污染的、導致再生的、有苦果的、未來生老死的。比丘們,這樣比丘就是聖者。比丘們,比丘如何是阿羅漢?他遠離惡不善法,污染的、導致再生的、有苦果的、未來生老死的。比丘們,這樣比丘就是阿羅漢。世尊如此說。那些比丘滿意歡喜世尊所說。大馬邑經第九結束。小馬邑經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana 『ke tumhe』ti puṭṭhā samānā 『samaṇāmhā』ti paṭijānātha. Tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ – 『yā samaṇasāmīcippaṭipadā taṃ paṭipajjissāma; evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā; yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā』ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
『『Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṃ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṃ appahīnaṃ hoti , saṭhassa sāṭheyyaṃ appahīnaṃ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti – imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ appahānā 『na samaṇasāmīcippaṭipadaṃ paṭipanno』ti vadāmi. Seyyathāpi, bhikkhave, matajaṃ nāma āvudhajātaṃ ubhatodhāraṃ pītanisitaṃ. Tadassa saṅghāṭiyā sampārutaṃ sampaliveṭhitaṃ. Tathūpamāhaṃ, bhikkhave, imassa bhikkhuno pabbajjaṃ vadāmi.

這是我的翻譯: 如是我聞。一時,世尊住在鴦伽國,在一個名叫馬邑的鴦伽人的市鎮。在那裡,世尊對比丘們說:"比丘們。"那些比丘回答說:"尊者。"世尊如此說: "比丘們,人們認識你們為'沙門'。當被問到'你們是誰'時,你們也承認'我們是沙門'。比丘們,你們既有這樣的稱號,又有這樣的自稱,就應當這樣學習:'我們將實踐適合沙門的行為,這樣我們的稱號才會真實,我們的自稱才會如實。而且,我們所受用的衣服、飲食、住處、醫藥等資具,施主們對我們的佈施才會有大果報、大利益,我們的出家生活也才不會空虛,而是有果實、有結果的。'比丘們,你們應當如此學習。比丘們,比丘如何沒有實踐適合沙門的行為?比丘們,任何比丘如果貪婪而未捨棄貪慾,心懷瞋恨而未捨棄瞋恚,易怒而未捨棄忿怒,懷恨而未捨棄怨恨,輕蔑而未捨棄輕慢,爭競而未捨棄爭論,嫉妒而未捨棄嫉妒,吝嗇而未捨棄慳吝,狡詐而未捨棄欺騙,虛偽而未捨棄虛假,惡欲而未捨棄惡欲,邪見而未捨棄邪見 - 比丘們,我說由於未捨棄這些沙門的污垢、沙門的過失、沙門的渣滓,這些導致墮落、惡趣、受苦的狀態,他'沒有實踐適合沙門的行為'。比丘們,就像一種名叫'致命'的雙刃利劍,被包裹在袈裟中。比丘們,我說這個比丘的出家就像這樣。

『『Nāhaṃ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, acelakassa acelakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave , udakorohakassa udakorohaṇamattena [udakorohakamattena (sī. pī.)] sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.

『『Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ saṅghāṭikaṃ kareyyuṃ, saṅghāṭikattameva [saṃghāṭīkatte ceva (ka.)] samādapeyyuṃ – 『ehi tvaṃ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṃ pahīyissati, saṭhassa sāṭheyyaṃ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī』ti. Yasmā ca kho ahaṃ, bhikkhave, saṅghāṭikampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ paḷāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhikaṃ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi.

『『Acelakassa ce, bhikkhave…pe… rajojallikassa ce, bhikkhave…pe… udakorohakassa ce, bhikkhave…pe… rukkhamūlikassa ce, bhikkhave…pe… abbhokāsikassa ce, bhikkhave…pe… ubbhaṭṭhakassa ce, bhikkhave…pe… pariyāyabhattikassa ce, bhikkhave…pe… mantajjhāyakassa ce, bhikkhave…pe… jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha , kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ jaṭilakaṃ kareyyuṃ, jaṭilakattameva [jaṭilakatte ceva (ka.)] samādapeyyuṃ – 『ehi tvaṃ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati…pe… pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī』ti. Yasmā ca kho ahaṃ, bhikkhave, jaṭilakampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ palāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhiṃ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.

這是我的翻譯: "比丘們,我不說僅僅穿著袈裟就是沙門。比丘們,我不說僅僅裸體就是沙門。比丘們,我不說僅僅涂灰塵就是沙門。比丘們,我不說僅僅浸水就是沙門。比丘們,我不說僅僅住在樹下就是沙門。比丘們,我不說僅僅露天而住就是沙門。比丘們,我不說僅僅常立不坐就是沙門。比丘們,我不說僅僅定期進食就是沙門。比丘們,我不說僅僅誦咒就是沙門。比丘們,我不說僅僅結髮就是沙門。 "比丘們,如果僅僅穿著袈裟就能使貪婪者捨棄貪慾,使心懷瞋恨者捨棄瞋恚,使易怒者捨棄忿怒,使懷恨者捨棄怨恨,使輕蔑者捨棄輕慢,使爭競者捨棄爭論,使嫉妒者捨棄嫉妒,使吝嗇者捨棄慳吝,使狡詐者捨棄欺騙,使虛偽者捨棄虛假,使惡欲者捨棄惡欲,使邪見者捨棄邪見,那麼他的朋友、同伴、親戚、血親就會在他出生時就讓他穿上袈裟,勸導他穿袈裟:'來吧,善人,成為穿袈裟者吧,因為你穿著袈裟,僅僅穿著袈裟就能使貪婪者捨棄貪慾,使心懷瞋恨者捨棄瞋恚,使易怒者捨棄忿怒,使懷恨者捨棄怨恨,使輕蔑者捨棄輕慢,使爭競者捨棄爭論,使嫉妒者捨棄嫉妒,使吝嗇者捨棄慳吝,使狡詐者捨棄欺騙,使虛偽者捨棄虛假,使惡欲者捨棄惡欲,使邪見者捨棄邪見。'比丘們,因為我看到這裡有些穿袈裟的人是貪婪的、心懷瞋恨的、易怒的、懷恨的、輕蔑的、爭競的、嫉妒的、吝嗇的、狡詐的、虛偽的、惡欲的、邪見的,所以我不說僅僅穿著袈裟就是沙門。 "比丘們,如果僅僅裸體...如果僅僅涂灰塵...如果僅僅浸水...如果僅僅住在樹下...如果僅僅露天而住...如果僅僅常立不坐...如果僅僅定期進食...如果僅僅誦咒...如果僅僅結髮就能使貪婪者捨棄貪慾,使心懷瞋恨者捨棄瞋恚,使易怒者捨棄忿怒,使懷恨者捨棄怨恨,使輕蔑者捨棄輕慢,使爭競者捨棄爭論,使嫉妒者捨棄嫉妒,使吝嗇者捨棄慳吝,使狡詐者捨棄欺騙,使虛偽者捨棄虛假,使惡欲者捨棄惡欲,使邪見者捨棄邪見,那麼他的朋友、同伴、親戚、血親就會在他出生時就讓他結髮,勸導他結髮:'來吧,善人,成為結髮者吧,因為你結髮,僅僅結髮就能使貪婪者捨棄貪慾,使心懷瞋恨者捨棄瞋恚,使易怒者捨棄忿怒...使惡欲者捨棄惡欲,使邪見者捨棄邪見。'比丘們,因為我看到這裡有些結髮的人是貪婪的、心懷瞋恨的、易怒的、懷恨的、輕蔑的、爭競的、嫉妒的、吝嗇的、狡詐的、虛偽的、惡欲的、邪見的,所以我不說僅僅結髮就是沙門。

『『Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṃ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṃ pahīnaṃ hoti, saṭhassa sāṭheyyaṃ pahīnaṃ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti – imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ pahānā 『samaṇasāmīcippaṭipadaṃ paṭipanno』ti vadāmi. So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassati ( ) [(vimuttamattānaṃ samanupassati) (sī. syā. kaṃ. pī.)]. Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassato ( ) [(vimuttamattānaṃ samanupassato) (sī. syā. kaṃ. pī.)] pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

『『So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ vineyya ghammapariḷāhaṃ…pe… pacchimāya cepi disāya puriso āgaccheyya…pe… uttarāya cepi disāya puriso āgaccheyya…pe… dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṃ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ, vineyya ghammapariḷāhaṃ. Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ [tamahaṃ (ka.)] vūpasamaṃ [tamahaṃ (ka.)]. Ajjhattaṃ vūpasamā 『samaṇasāmīcippaṭipadaṃ paṭipanno』ti vadāmi. Brāhmaṇakulā cepi…pe… vessakulā cepi…pe… suddakulā cepi…pe… yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti , so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ. Ajjhattaṃ vūpasamā 『samaṇasāmīcippaṭipadaṃ paṭipanno』ti vadāmi.

『『Khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti. So ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hoti. Brāhmaṇakulā cepi…pe… vessakulā cepi… suddakulā cepi… yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hotī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷaassapurasuttaṃ niṭṭhitaṃ dasamaṃ.

Mahāyamakavaggo niṭṭhito catuttho.

這是我的翻譯: "比丘們,比丘如何實踐適合沙門的行為?比丘們,任何比丘如果貪婪而捨棄了貪慾,心懷瞋恨而捨棄了瞋恚,易怒而捨棄了忿怒,懷恨而捨棄了怨恨,輕蔑而捨棄了輕慢,爭競而捨棄了爭論,嫉妒而捨棄了嫉妒,吝嗇而捨棄了慳吝,狡詐而捨棄了欺騙,虛偽而捨棄了虛假,惡欲而捨棄了惡欲,邪見而捨棄了邪見 - 比丘們,我說由於捨棄了這些沙門的污垢、沙門的過失、沙門的渣滓,這些導致墮落、惡趣、受苦的狀態,他'實踐了適合沙門的行為'。他看到自己已經從所有這些惡不善法中凈化。當他看到自己已經從所有這些惡不善法中凈化時,歡喜生起。歡喜者,喜悅生起。喜悅者,身體輕安。身體輕安者,感受樂。有樂者,心入定。 "他以慈心遍滿一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切處,他以廣大、無量、無怨、無害的慈心遍滿一切世間而住。以悲心...以喜心...以舍心遍滿一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切處,他以廣大、無量、無怨、無害的舍心遍滿一切世間而住。比丘們,就像有一個清澈、甘美、清涼、清凈、容易進入、令人愉悅的蓮池。如果一個人從東方來,被熱氣烤焦,被熱氣折磨,疲倦、口渴、想喝水。他來到那個蓮池,就能解除對水的渴望,解除熱氣的折磨...如果一個人從西方來...如果一個人從北方來...如果一個人從南方來。無論從哪裡來,一個被熱氣烤焦,被熱氣折磨,疲倦、口渴、想喝水的人,來到那個蓮池,就能解除對水的渴望,解除熱氣的折磨。同樣地,比丘們,如果有人從剎帝利家出家,成為無家者,他來到如來所教導的法和律,如此修習慈、悲、喜、舍,他獲得內心的平靜。因為內心平靜,我說他'實踐了適合沙門的行為'。如果有人從婆羅門家...從吠舍家...從首陀羅家...從任何家庭出家,成為無家者,他來到如來所教導的法和律,如此修習慈、悲、喜、舍,他獲得內心的平靜。因為內心平靜,我說他'實踐了適合沙門的行為'。 "如果有人從剎帝利家出家,成為無家者,他因為漏盡而在現法中自證無漏心解脫、慧解脫,證得並安住。因為漏盡,他成為沙門。如果有人從婆羅門家...從吠舍家...從首陀羅家...從任何家庭出家,成為無家者,他因為漏盡而在現法中自證無漏心解脫、慧解脫,證得並安住。因為漏盡,他成為沙門。" 世尊如此說。那些比丘滿意歡喜世尊所說。小馬邑經第十結束。大雙品第四結束。

Tassuddānaṃ –

Giñjakasālavanaṃ pariharituṃ, paññavato puna saccakanisedho;

Mukhavaṇṇapasīdanatāpindo, kevaṭṭaassapurajaṭilena.

這是我的翻譯: 其摘要如下: 磚石沙羅林為避免, 再次制止具慧者薩遮; 面色明凈和塔頻多, 漁夫、馬邑和結髮者。