B0102020202bhikkhuvaggo （比丘經）c3.5s

Bhikkhuvaggo
Ambalaṭṭhikarāhulovādasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi – 『『passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapita』』nti? 『『Evaṃ, bhante』』. 『『Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā』』ti. Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi – 『『passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍita』』nti? 『『Evaṃ, bhante』』. 『『Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā』』ti. Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi – 『『passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjita』』nti? 『『Evaṃ, bhante』』. 『『Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā』』ti. Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi – 『『passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tuccha』』nti? 『『Evaṃ, bhante』』. 『『Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti. Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā [ubbūḷhavā (sī. pī.)] abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. Tattha hatthārohassa evaṃ hoti – 『ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ . Apariccattaṃ kho rañño nāgassa jīvita』nti. Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ hoti – 『ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti. Pariccattaṃ kho rañño nāgassa jīvitaṃ. Natthi dāni kiñci rañño nāgassa akaraṇīya』nti. Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṃ tassa kiñci pāpaṃ akaraṇīyanti vadāmi. Tasmātiha te, rāhula, 『hassāpi na musā bhaṇissāmī』ti – evañhi te, rāhula, sikkhitabbaṃ.
比丘品
芒果林教誡羅睺羅經
如是我聞。一時,世尊住王舍城(現在的拉杰吉爾)竹林松鼠棲處。當時,尊者羅睺羅住在芒果林。傍晚時分,世尊從獨處起來,往芒果林尊者羅睺羅處走去。尊者羅睺羅遠遠看見世尊走來,見已,準備座位,並備水洗足。世尊坐在準備好的座位上。坐下後,洗了腳。尊者羅睺羅也向世尊禮拜后,坐在一旁。
這時,世尊將少許剩水留在水器中,對尊者羅睺羅說:"羅睺羅,你看到這少許剩水留在水器中嗎?""是的,世尊。""羅睺羅,對於那些對故意妄語不知羞恥的人,他們的沙門身份就像這樣少。"然後世尊將那少許剩水倒掉,對尊者羅睺羅說:"羅睺羅,你看到這少許剩水被倒掉了嗎?""是的,世尊。""羅睺羅,對於那些對故意妄語不知羞恥的人,他們的沙門身份就這樣被倒掉了。"然後世尊將那水器倒扣,對尊者羅睺羅說:"羅睺羅,你看到這水器被倒扣了嗎?""是的,世尊。""羅睺羅,對於那些對故意妄語不知羞恥的人,他們的沙門身份就這樣被倒扣了。"然後世尊將那水器翻正,對尊者羅睺羅說:"羅睺羅,你看到這水器是空的、虛的嗎?""是的,世尊。""羅睺羅,對於那些對故意妄語不知羞恥的人,他們的沙門身份就這樣空虛。羅睺羅,就像國王的象,有象牙,體型高大,血統高貴,習慣戰場,上了戰場后,用前腳作戰,用後腳作戰,用前身作戰,用後身作戰,用頭作戰,用耳朵作戰,用牙作戰,用尾巴作戰;但保護著鼻子。這時象夫想:'這國王的象,有象牙,體型高大,血統高貴,習慣戰場,上了戰場后,用前腳作戰,用後腳作戰……用尾巴作戰;但保護著鼻子。國王的象還沒有捨棄生命。'羅睺羅,當國王的象,有象牙,體型高大,血統高貴,習慣戰場,上了戰場后,用前腳作戰,用後腳作戰……用尾巴作戰,也用鼻子作戰時,這時象夫想:'這國王的象,有象牙,體型高大,血統高貴,習慣戰場,上了戰場后,用前腳作戰,用後腳作戰,用前身作戰,用後身作戰,用頭作戰,用耳朵作戰,用牙作戰,用尾巴作戰,也用鼻子作戰。國王的像已捨棄了生命。現在國王的象沒有什麼不能做的了。'同樣地,羅睺羅,對於那些對故意妄語不知羞恥的人,我說他們沒有什麼惡不能做的。因此,羅睺羅,你應當這樣學:'即使開玩笑,我也不說妄語。'"
『『Taṃ kiṃ maññasi, rāhula, kimatthiyo ādāso』』ti? 『『Paccavekkhaṇattho, bhante』』ti. 『『Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ. Yadeva tvaṃ, rāhula, kāyena kammaṃ kattukāmo ahosi, tadeva te kāyakammaṃ paccavekkhitabbaṃ – 『yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ [dukkhundrayaṃ, dukkhudayaṃ (ka.)] dukkhavipāka』nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka』nti, evarūpaṃ te, rāhula, kāyena kammaṃ sasakkaṃ na karaṇīyaṃ [saṃsakkaṃ na ca karaṇīyaṃ (ka.)]. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka』nti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.

『『Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – 『yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka』nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka』nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka』nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.

『『Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – 『yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati [saṃvatti (pī.)], parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka』nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka』nti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ . Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka』nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

"羅睺羅,你認為鏡子有什麼用途?" "世尊,是用來反省的。" "羅睺羅,同樣地,你應該反覆反省后才做身體的行為,反覆反省后才做語言的行為,反覆反省后才做意念的行為。羅睺羅,當你想要做身體的行為時,你應該反省那身體行為:'我想要做的這個身體行為,會導致自己的傷害嗎?會導致他人的傷害嗎?會導致雙方的傷害嗎?這是不善的身體行為,會帶來痛苦,會有痛苦的果報嗎?'羅睺羅,如果你反省後知道:'我想要做的這個身體行為,會導致自己的傷害,會導致他人的傷害,會導致雙方的傷害——這是不善的身體行為,會帶來痛苦,會有痛苦的果報',那麼,羅睺羅,你就絕對不應該做這樣的身體行為。但是,羅睺羅,如果你反省後知道:'我想要做的這個身體行為,不會導致自己的傷害,不會導致他人的傷害,不會導致雙方的傷害——這是善的身體行為,會帶來快樂,會有快樂的果報',那麼,羅睺羅,你就應該做這樣的身體行為。羅睺羅,當你正在做身體行為時,你也應該反省那身體行為:'我正在做的這個身體行為,會導致自己的傷害嗎?會導致他人的傷害嗎?會導致雙方的傷害嗎?這是不善的身體行為,會帶來痛苦,會有痛苦的果報嗎?'羅睺羅,如果你反省後知道:'我正在做的這個身體行為,會導致自己的傷害,會導致他人的傷害,會導致雙方的傷害——這是不善的身體行為,會帶來痛苦,會有痛苦的果報',那麼,羅睺羅,你就應該停止這樣的身體行為。但是,羅睺羅,如果你反省後知道:'我正在做的這個身體行為,不會導致自己的傷害,不會導致他人的傷害,不會導致雙方的傷害——這是善的身體行為,會帶來快樂,會有快樂的果報',那麼,羅睺羅,你就應該繼續這樣的身體行為。羅睺羅,當你做完身體行為后,你也應該反省那身體行為:'我做的這個身體行為,會導致自己的傷害嗎?會導致他人的傷害嗎?會導致雙方的傷害嗎?這是不善的身體行為,會帶來痛苦,會有痛苦的果報嗎?'羅睺羅,如果你反省後知道:'我做的這個身體行為,會導致自己的傷害,會導致他人的傷害,會導致雙方的傷害——這是不善的身體行為,會帶來痛苦,會有痛苦的果報',那麼,羅睺羅,你就應該向導師或有智慧的同修坦白這樣的身體行為,揭露它,公開它;坦白、揭露、公開后,你應該在未來約束自己。但是,羅睺羅,如果你反省後知道:'我做的這個身體行為,不會導致自己的傷害,不會導致他人的傷害,不會導致雙方的傷害——這是善的身體行為,會帶來快樂,會有快樂的果報',那麼,羅睺羅,你就應該以此喜悅愉快地晝夜精進修習善法。
『『Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ – 『yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka』nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka』nti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka』nti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.

『『Karontenapi, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – 『yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka』nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka』nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ vacīkammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka』nti, anupadajjeyyāsi, tvaṃ rāhula, evarūpaṃ vacīkammaṃ.

『『Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – 『yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati [saṃvatti (sī. pī.)], parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka』nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka』nti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka』nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

"羅睺羅,當你想要做語言的行為時,你應該反省那語言行為:'我想要做的這個語言行為,會導致自己的傷害嗎?會導致他人的傷害嗎?會導致雙方的傷害嗎?這是不善的語言行為,會帶來痛苦,會有痛苦的果報嗎?'羅睺羅,如果你反省後知道:'我想要做的這個語言行為,會導致自己的傷害,會導致他人的傷害,會導致雙方的傷害——這是不善的語言行為,會帶來痛苦,會有痛苦的果報',那麼,羅睺羅,你就絕對不應該做這樣的語言行為。但是,羅睺羅,如果你反省後知道:'我想要做的這個語言行為,不會導致自己的傷害,不會導致他人的傷害,不會導致雙方的傷害——這是善的語言行為,會帶來快樂,會有快樂的果報',那麼,羅睺羅,你就應該做這樣的語言行為。羅睺羅,當你正在做語言行為時,你也應該反省那語言行為:'我正在做的這個語言行為,會導致自己的傷害嗎?會導致他人的傷害嗎?會導致雙方的傷害嗎?這是不善的語言行為,會帶來痛苦,會有痛苦的果報嗎?'羅睺羅,如果你反省後知道:'我正在做的這個語言行為,會導致自己的傷害,會導致他人的傷害,會導致雙方的傷害——這是不善的語言行為,會帶來痛苦,會有痛苦的果報',那麼,羅睺羅,你就應該停止這樣的語言行為。但是,羅睺羅,如果你反省後知道:'我正在做的這個語言行為,不會導致自己的傷害,不會導致他人的傷害,不會導致雙方的傷害——這是善的語言行為,會帶來快樂,會有快樂的果報',那麼,羅睺羅,你就應該繼續這樣的語言行為。羅睺羅,當你做完語言行為后,你也應該反省那語言行為:'我做的這個語言行為,會導致自己的傷害嗎?會導致他人的傷害嗎?會導致雙方的傷害嗎?這是不善的語言行為,會帶來痛苦,會有痛苦的果報嗎?'羅睺羅,如果你反省後知道:'我做的這個語言行為,會導致自己的傷害,會導致他人的傷害,會導致雙方的傷害——這是不善的語言行為,會帶來痛苦,會有痛苦的果報',那麼,羅睺羅,你就應該向導師或有智慧的同修坦白這樣的語言行為,揭露它,公開它;坦白、揭露、公開后,你應該在未來約束自己。但是,羅睺羅,如果你反省後知道:'我做的這個語言行為,不會導致自己的傷害,不會導致他人的傷害,不會導致雙方的傷害——這是善的語言行為,會帶來快樂,會有快樂的果報',那麼,羅睺羅,你就應該以此喜悅愉快地晝夜精進修習善法。
『『Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ – 『yaṃ nu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka』nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka』nti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka』nti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.

『『Karontenapi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – 『yaṃ nu kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka』nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka』nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka』nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ.

『『Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – 『yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati [saṃvatti (sī. pī.)], parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka』nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka』nti, evarūpaṃ pana [evarūpe (sī. pī.), evarūpe pana (syā. kaṃ.)] te, rāhula, manokammaṃ [manokamme (sī. syā. kaṃ. pī.)] aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – 『yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka』nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

"羅睺羅,當你想要做意念的行為時,你應該反省那意念行為:'我想要做的這個意念行為,會導致自己的傷害嗎?會導致他人的傷害嗎?會導致雙方的傷害嗎?這是不善的意念行為,會帶來痛苦,會有痛苦的果報嗎?'羅睺羅,如果你反省後知道:'我想要做的這個意念行為,會導致自己的傷害,會導致他人的傷害,會導致雙方的傷害——這是不善的意念行為,會帶來痛苦,會有痛苦的果報',那麼,羅睺羅,你就絕對不應該做這樣的意念行為。但是,羅睺羅,如果你反省後知道:'我想要做的這個意念行為,不會導致自己的傷害,不會導致他人的傷害,不會導致雙方的傷害——這是善的意念行為,會帶來快樂,會有快樂的果報',那麼,羅睺羅,你就應該做這樣的意念行為。羅睺羅,當你正在做意念行為時,你也應該反省那意念行為:'我正在做的這個意念行為,會導致自己的傷害嗎?會導致他人的傷害嗎?會導致雙方的傷害嗎?這是不善的意念行為,會帶來痛苦,會有痛苦的果報嗎?'羅睺羅,如果你反省後知道:'我正在做的這個意念行為,會導致自己的傷害,會導致他人的傷害,會導致雙方的傷害——這是不善的意念行為,會帶來痛苦,會有痛苦的果報',那麼,羅睺羅,你就應該停止這樣的意念行為。但是,羅睺羅,如果你反省後知道:'我正在做的這個意念行為,不會導致自己的傷害,不會導致他人的傷害,不會導致雙方的傷害——這是善的意念行為,會帶來快樂,會有快樂的果報',那麼,羅睺羅,你就應該繼續這樣的意念行為。羅睺羅,當你做完意念行為后,你也應該反省那意念行為:'我做的這個意念行為,會導致自己的傷害嗎?會導致他人的傷害嗎?會導致雙方的傷害嗎?這是不善的意念行為,會帶來痛苦,會有痛苦的果報嗎?'羅睺羅,如果你反省後知道:'我做的這個意念行為,會導致自己的傷害,會導致他人的傷害,會導致雙方的傷害——這是不善的意念行為,會帶來痛苦,會有痛苦的果報',那麼,羅睺羅,你就應該對這樣的意念行為感到厭惡、羞恥、厭惡;感到厭惡、羞恥、厭惡后,你應該在未來約束自己。但是,羅睺羅,如果你反省後知道:'我做的這個意念行為,不會導致自己的傷害,不會導致他人的傷害,不會導致雙方的傷害——這是善的意念行為,會帶來快樂,會有快樂的果報',那麼,羅睺羅,你就應該以此喜悅愉快地晝夜精進修習善法。
『『Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ. Yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhessanti, vacīkammaṃ parisodhessanti, manokammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessanti , paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessanti. Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhenti, vacīkammaṃ parisodhenti, manokammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhenti. Tasmātiha, rāhula, 『paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī』ti – evañhi te, rāhula, sikkhitabba』』nti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

Ambalaṭṭhikarāhulovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

Mahārāhulovādasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Āyasmāpi kho rāhulo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā apaloketvā āyasmantaṃ rāhulaṃ āmantesi – 『『yaṃ kiñci, rāhula, 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 daṭṭhabba』』nti. 『『Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā』』ti? 『『Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā』』ti. Atha kho āyasmā rāhulo 『『ko najja [ko nujja (syā. kaṃ.)] bhagavatā sammukhā ovādena ovadito gāmaṃ piṇḍāya pavisissatī』』ti tato paṭinivattitvā aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho āyasmā sāriputto āyasmantaṃ rāhulaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā . Disvāna āyasmantaṃ rāhulaṃ āmantesi – 『『ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā』』ti.
Atha kho āyasmā rāhulo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – 『『kathaṃ bhāvitā nu kho, bhante, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā』』ti? 『『Yaṃ kiñci, rāhula, ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. kaṃ. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā pathavīdhātu [paṭhavīdhātu (sī. syā. kaṃ. pī.)]. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti』』.
"羅睺羅,過去任何沙門或婆羅門凈化了身業、語業、意業,他們都是這樣反覆反省后凈化了身業,反覆反省后凈化了語業,反覆反省后凈化了意業。羅睺羅,未來任何沙門或婆羅門將凈化身業、語業、意業,他們都將這樣反覆反省后凈化身業,反覆反省后凈化語業,反覆反省后凈化意業。羅睺羅,現在任何沙門或婆羅門正在凈化身業、語業、意業,他們都是這樣反覆反省后凈化身業,反覆反省后凈化語業,反覆反省后凈化意業。因此,羅睺羅,你應該這樣學:'我將反覆反省后凈化身業,反覆反省后凈化語業,反覆反省后凈化意業'。" 世尊如是說。尊者羅睺羅歡喜,隨喜世尊所說。芒果林教誡羅睺羅經結束,第一。
教誡羅睺羅大經
如是我聞。一時,世尊住舍衛城(現在的薩赫特-馬赫特)祇樹給孤獨園。那時,世尊在上午穿好衣服,拿著缽和衣進入舍衛城乞食。尊者羅睺羅也在上午穿好衣服,拿著缽和衣跟隨在世尊身後。這時,世尊回頭對尊者羅睺羅說:"羅睺羅,任何色——過去、未來、現在,內在或外在,粗或細,劣或勝,遠或近——一切色都應以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。""世尊,只是色嗎?善逝,只是色嗎?""羅睺羅,色、受、想、行、識。"這時尊者羅睺羅想:"今天誰會在剛剛被世尊當面教誡后就進村乞食呢?"於是他轉回,坐在某棵樹下,結跏趺坐,保持身體正直,安立正念在面前。尊者舍利弗看見尊者羅睺羅坐在某棵樹下,結跏趺坐,保持身體正直,安立正念在面前。看見后,對尊者羅睺羅說:"羅睺羅,修習入出息念。羅睺羅,入出息念修習、多修習,會有大果、大利益。"
然後尊者羅睺羅在傍晚從獨處起來,往世尊處走去。到了后,向世尊禮拜,然後坐在一旁。坐在一旁的尊者羅睺羅對世尊說:"世尊,如何修習入出息念,如何多修習會有大果、大利益?""羅睺羅,任何內在的、個人的、堅硬的、固體的、執取的,如頭髮、體毛、指甲、牙齒、面板、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、膜、脾臟、肺、腸、腸繫膜、胃中物、糞便,或任何其他內在的、個人的、堅硬的、固體的、執取的,這稱為,羅睺羅,內地界。無論是內地界還是外地界,都只是地界。應以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如此以正慧如實觀察后,就會厭離地界,心會離開地界的貪染。"
『『Katamā ca, rāhula, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā āpodhātu ? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.
『『Katamā ca, rāhula, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. Taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.
『『Katamā ca, rāhula, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā [koṭṭhasayā (sī. pī.)] vātā , aṅgamaṅgānusārino vātā, assāso passāso, iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. Taṃ 『netaṃ mama, nesohamasmi , na meso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.
『『Katamā ca, rāhula, ākāsadhātu? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā ākāsadhātu? Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ – kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ, yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ [adhobhāgā (sī. syā. kaṃ. pī.)] nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ, aghaṃ aghagataṃ, vivaraṃ vivaragataṃ, asamphuṭṭhaṃ, maṃsalohitehi upādinnaṃ [ākāsagataṃ upādinnaṃ (sī. pī.)] – ayaṃ vuccati, rāhula, ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā cittaṃ nibbindati, ākāsadhātuyā cittaṃ virājeti.
"羅睺羅,什麼是水界?水界可能是內在的,也可能是外在的。羅睺羅,什麼是內在的水界?任何內在的、個人的、水性的、液體的、執取的,如膽汁、痰、膿、血、汗、脂肪、淚、油脂、唾液、鼻涕、關節滑液、尿,或任何其他內在的、個人的、水性的、液體的、執取的,這稱為,羅睺羅,內水界。無論是內水界還是外水界,都只是水界。應以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如此以正慧如實觀察后,就會厭離水界,心會離開水界的貪染。
"羅睺羅,什麼是火界?火界可能是內在的,也可能是外在的。羅睺羅,什麼是內在的火界?任何內在的、個人的、火性的、熱性的、執取的,如使身體發熱的、使身體衰老的、使身體燃燒的、使所吃、所喝、所咀嚼、所品嚐的東西得到良好消化的,或任何其他內在的、個人的、火性的、熱性的、執取的,這稱為,羅睺羅,內火界。無論是內火界還是外火界,都只是火界。應以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如此以正慧如實觀察后,就會厭離火界,心會離開火界的貪染。
"羅睺羅,什麼是風界?風界可能是內在的,也可能是外在的。羅睺羅,什麼是內在的風界?任何內在的、個人的、風性的、氣性的、執取的,如上行風、下行風、腹中風、腸中風、遍佈全身的風、入息、出息,或任何其他內在的、個人的、風性的、氣性的、執取的,這稱為,羅睺羅,內風界。無論是內風界還是外風界,都只是風界。應以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如此以正慧如實觀察后,就會厭離風界,心會離開風界的貪染。
"羅睺羅,什麼是空界?空界可能是內在的,也可能是外在的。羅睺羅,什麼是內在的空界?任何內在的、個人的、空性的、空洞的、執取的,如耳孔、鼻孔、口腔,以及所吃、所喝、所咀嚼、所品嚐的東西通過的地方,所吃、所喝、所咀嚼、所品嚐的東西停留的地方,所吃、所喝、所咀嚼、所品嚐的東西排出的地方,或任何其他內在的、個人的、空性的、空洞的、虛無的、未被肉和血接觸的、執取的,這稱為,羅睺羅,內空界。無論是內空界還是外空界,都只是空界。應以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如此以正慧如實觀察后,就會厭離空界,心會離開空界的貪染。
『『Pathavīsamaṃ, rāhula, bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, pathavīsamaṃ bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

『『Āposamaṃ, rāhula, bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, āpasmiṃ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, āposamaṃ bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

『『Tejosamaṃ, rāhula, bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, tejosamaṃ bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

『『Vāyosamaṃ, rāhula, bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, vāyosamaṃ bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

『『Ākāsasamaṃ, rāhula, bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṃ, rāhula, ākāsasamaṃ bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

『『Mettaṃ, rāhula, bhāvanaṃ bhāvehi. Mettañhi te, rāhula, bhāvanaṃ bhāvayato yo byāpādo so pahīyissati. Karuṇaṃ, rāhula, bhāvanaṃ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṃ bhāvayato yā vihesā sā pahīyissati. Muditaṃ, rāhula, bhāvanaṃ bhāvehi. Muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati. Upekkhaṃ , rāhula, bhāvanaṃ bhāvehi. Upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati. Asubhaṃ, rāhula, bhāvanaṃ bhāvehi. Asubhañhi te, rāhula, bhāvanaṃ bhāvayato yo rāgo so pahīyissati. Aniccasaññaṃ, rāhula, bhāvanaṃ bhāvehi. Aniccasaññañhi te, rāhula, bhāvanaṃ bhāvayato yo asmimāno so pahīyissati.
"羅睺羅,你應修習如地的禪修。羅睺羅,當你修習如地的禪修時,生起的可意不可意的觸不會佔據你的心。羅睺羅,就像人們把乾淨的東西放在地上,也把不乾淨的東西放在地上,把糞便放在地上,把尿放在地上,把唾液放在地上,把膿放在地上,把血放在地上,但地並不因此而感到厭惡、羞恥或厭棄。同樣地,羅睺羅,你應修習如地的禪修。羅睺羅,當你修習如地的禪修時,生起的可意不可意的觸不會佔據你的心。羅睺羅,你應修習如水的禪修。羅睺羅,當你修習如水的禪修時,生起的可意不可意的觸不會佔據你的心。羅睺羅,就像人們用水洗乾淨的東西,也用水洗不乾淨的東西,用水洗糞便,用水洗尿,用水洗唾液,用水洗膿,用水洗血,但水並不因此而感到厭惡、羞恥或厭棄。同樣地,羅睺羅,你應修習如水的禪修。羅睺羅,當你修習如水的禪修時,生起的可意不可意的觸不會佔據你的心。羅睺羅,你應修習如火的禪修。羅睺羅,當你修習如火的禪修時,生起的可意不可意的觸不會佔據你的心。羅睺羅,就像火燒乾凈的東西,也燒不乾淨的東西,燒糞便,燒尿,燒唾液,燒膿,燒血,但火併不因此而感到厭惡、羞恥或厭棄。同樣地,羅睺羅,你應修習如火的禪修。羅睺羅,當你修習如火的禪修時,生起的可意不可意的觸不會佔據你的心。羅睺羅,你應修習如風的禪修。羅睺羅,當你修習如風的禪修時,生起的可意不可意的觸不會佔據你的心。羅睺羅,就像風吹乾凈的東西,也吹不乾淨的東西,吹糞便,吹尿,吹唾液,吹膿,吹血,但風並不因此而感到厭惡、羞恥或厭棄。同樣地,羅睺羅,你應修習如風的禪修。羅睺羅,當你修習如風的禪修時,生起的可意不可意的觸不會佔據你的心。羅睺羅,你應修習如虛空的禪修。羅睺羅,當你修習如虛空的禪修時,生起的可意不可意的觸不會佔據你的心。羅睺羅,就像虛空不依附於任何地方。同樣地,羅睺羅,你應修習如虛空的禪修。羅睺羅,當你修習如虛空的禪修時,生起的可意不可意的觸不會佔據你的心。
羅睺羅,你應修習慈心禪修。羅睺羅,當你修習慈心禪修時,你的嗔恨將會被斷除。羅睺羅,你應修習悲心禪修。羅睺羅,當你修習悲心禪修時,你的傷害心將會被斷除。羅睺羅,你應修習喜心禪修。羅睺羅,當你修習喜心禪修時,你的不悅將會被斷除。羅睺羅,你應修習舍心禪修。羅睺羅,當你修習舍心禪修時,你的厭惡將會被斷除。羅睺羅,你應修習不凈觀禪修。羅睺羅,當你修習不凈觀禪修時,你的貪慾將會被斷除。羅睺羅,你應修習無常想禪修。羅睺羅,當你修習無常想禪修時,你的我慢將會被斷除。
『『Ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, rāhula, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā ? Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova [sato (sī. syā. kaṃ. pī.)] passasati.

『『Dīghaṃ vā assasanto 『dīghaṃ assasāmī』ti pajānāti, dīghaṃ vā passasanto 『dīghaṃ passasāmī』ti pajānāti; rassaṃ vā assasanto 『rassaṃ assasāmī』ti pajānāti, rassaṃ vā passasanto 『rassaṃ passasāmī』ti pajānāti. 『Sabbakāyappaṭisaṃvedī assasissāmī』ti sikkhati; 『sabbakāyappaṭisaṃvedī passasissāmī』ti sikkhati; 『passambhayaṃ kāyasaṅkhāraṃ assasissāmī』ti sikkhati; 『passambhayaṃ kāyasaṅkhāraṃ passasissāmī』ti sikkhati.

『『『Pītippaṭisaṃvedī assasissāmī』ti sikkhati; 『pītippaṭisaṃvedī passasissāmī』ti sikkhati; 『sukhappaṭisaṃvedī assasissāmī』ti sikkhati; 『sukhappaṭisaṃvedī passasissāmī』ti sikkhati; 『cittasaṅkhārappaṭisaṃvedī assasissāmī』ti sikkhati; 『cittasaṅkhārappaṭisaṃvedī passasissāmī』ti sikkhati; 『passambhayaṃ cittasaṅkhāraṃ assasissāmī』ti sikkhati; 『passambhayaṃ cittasaṅkhāraṃ passasissāmī』ti sikkhati.

『『『Cittappaṭisaṃvedī assasissāmī』ti sikkhati; 『cittappaṭisaṃvedī passasissāmī』ti sikkhati ; 『abhippamodayaṃ cittaṃ assasissāmī』ti sikkhati; 『abhippamodayaṃ cittaṃ passasissāmī』ti sikkhati; 『samādahaṃ cittaṃ assasissāmī』ti sikkhati; 『samādahaṃ cittaṃ passasissāmī』ti sikkhati; 『vimocayaṃ cittaṃ assasissāmī』ti sikkhati; 『vimocayaṃ cittaṃ passasissāmī』ti sikkhati.

『『『Aniccānupassī assasissāmī』ti sikkhati; 『aniccānupassī passasissāmī』ti sikkhati; 『virāgānupassī assasissāmī』ti sikkhati; 『virāgānupassī passasissāmī』ti sikkhati; 『nirodhānupassī assasissāmī』ti sikkhati; 『nirodhānupassī passasissāmī』ti sikkhati; 『paṭinissaggānupassī assasissāmī』ti sikkhati; 『paṭinissaggānupassī passasissāmī』ti sikkhati.

『『Evaṃ bhāvitā kho, rāhula, ānāpānassati, evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā. Evaṃ bhāvitāya, rāhula, ānāpānassatiyā, evaṃ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā』』ti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

Mahārāhulovādasuttaṃ niṭṭhitaṃ dutiyaṃ.

Cūḷamālukyasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mālukyaputtassa [māluṅkyaputtassa (sī. syā. kaṃ. pī.)] rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『『yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – 『sassato loko』tipi, 『asassato loko』tipi, 『antavā loko』tipi, 『anantavā loko』tipi, 『taṃ jīvaṃ taṃ sarīra』ntipi, 『aññaṃ jīvaṃ aññaṃ sarīra』ntipi, 『hoti tathāgato paraṃ maraṇā』tipi, 『na hoti tathāgato paraṃ maraṇā』tipi, 『hoti ca na ca hoti tathāgato paraṃ maraṇā』tipi, 『neva hoti na na hoti tathāgato paraṃ maraṇā』tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – 『sassato loko』ti vā 『asassato loko』ti vā…pe… 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti vā – evāhaṃ bhagavati brahmacariyaṃ carissāmi; no ce me bhagavā byākarissati – 『sassato loko』ti vā 『asassato loko』ti vā…pe… 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī』』ti.
Atha kho āyasmā mālukyaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca –
"羅睺羅,你應修習入出息念禪修。羅睺羅,入出息念修習、多修習,會有大果、大利益。羅睺羅,如何修習入出息念,如何多修習會有大果、大利益?在這裡,羅睺羅,比丘到林中,或到樹下,或到空閑處,結跏趺坐,保持身體正直,安立正念在面前。他正念地吸氣,正念地呼氣。長吸氣時,他了知:'我在長吸氣';長呼氣時,他了知:'我在長呼氣';短吸氣時,他了知:'我在短吸氣';短呼氣時,他了知:'我在短呼氣'。他學習:'我將覺知全身而吸氣';他學習:'我將覺知全身而呼氣'。他學習:'我將平靜身行而吸氣';他學習:'我將平靜身行而呼氣'。他學習:'我將覺知喜而吸氣';他學習:'我將覺知喜而呼氣'。他學習:'我將覺知樂而吸氣';他學習:'我將覺知樂而呼氣'。他學習:'我將覺知心行而吸氣';他學習:'我將覺知心行而呼氣'。他學習:'我將平靜心行而吸氣';他學習:'我將平靜心行而呼氣'。他學習:'我將覺知心而吸氣';他學習:'我將覺知心而呼氣'。他學習:'我將令心歡喜而吸氣';他學習:'我將令心歡喜而呼氣'。他學習:'我將令心專注而吸氣';他學習:'我將令心專注而呼氣'。他學習:'我將令心解脫而吸氣';他學習:'我將令心解脫而呼氣'。他學習:'我將隨觀無常而吸氣';他學習:'我將隨觀無常而呼氣'。他學習:'我將隨觀離貪而吸氣';他學習:'我將隨觀離貪而呼氣'。他學習:'我將隨觀滅盡而吸氣';他學習:'我將隨觀滅盡而呼氣'。他學習:'我將隨觀舍離而吸氣';他學習:'我將隨觀舍離而呼氣'。羅睺羅,這樣修習入出息念,這樣多修習,會有大果、大利益。羅睺羅,當這樣修習入出息念,這樣多修習時,即使是最後的呼吸也是在覺知中止息,而不是在不覺知中。" 世尊如是說。尊者羅睺羅歡喜,隨喜世尊所說。教誡羅睺羅大經結束,第二。
小摩倫迦經
如是我聞。一時,世尊住舍衛城(現在的薩赫特-馬赫特)祇樹給孤獨園。那時,尊者摩倫迦子獨處靜坐時,心中生起這樣的思惟:"世尊對這些見解未作解答,擱置不答,拒絕回答——'世界是常'或'世界是無常','世界有邊'或'世界無邊','命即是身'或'命異身異','如來死後存在'或'如來死後不存在'或'如來死後亦存在亦不存在'或'如來死後既非存在亦非不存在'——世尊不為我解答這些。世尊不為我解答的,我不喜歡,我不接受。我要去問世尊這件事。如果世尊為我解答'世界是常'或'世界是無常'……'如來死後既非存在亦非不存在',那麼我就在世尊座下修梵行;如果世尊不為我解答'世界是常'或'世界是無常'……'如來死後既非存在亦非不存在',那麼我就捨棄學處,還俗。"
於是尊者摩倫迦子在傍晚從獨處起來,往世尊處走去。到了后,向世尊禮拜,然後坐在一旁。坐在一旁的尊者摩倫迦子對世尊說:
『『Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – 『sassato loko』tipi, 『asassato loko』tipi…pe… 『neva hoti na na hoti tathāgato paraṃ maraṇā』tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – 『sassato loko』ti vā, 『asassato loko』ti vā…pe… 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti vā – evāhaṃ bhagavati, brahmacariyaṃ carissāmi. No ce me bhagavā byākarissati – 『sassato loko』ti vā, 『asassato loko』ti vā…pe… 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmīti. Sace bhagavā jānāti – 『sassato loko』ti, 『sassato loko』ti me bhagavā byākarotu; sace bhagavā jānāti – 『asassato loko』ti, 『asassato loko』ti me bhagavā byākarotu. No ce bhagavā jānāti – 『sassato loko』ti vā, 『asassato loko』ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – 『na jānāmi, na passāmī』ti. Sace bhagavā jānāti – 『antavā loko』ti, 『anantavā loko』ti me bhagavā byākarotu; sace bhagavā jānāti – 『anantavā loko』ti, 『anantavā loko』ti me bhagavā byākarotu. No ce bhagavā jānāti – 『antavā loko』ti vā, 『anantavā loko』ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – 『na jānāmi, na passāmī』ti. Sace bhagavā jānāti – 『taṃ jīvaṃ taṃ sarīra』nti, 『taṃ jīvaṃ taṃ sarīra』nti me bhagavā byākarotu; sace bhagavā jānāti – 『aññaṃ jīvaṃ aññaṃ sarīra』nti, 『aññaṃ jīvaṃ aññaṃ sarīra』nti me bhagavā byākarotu. No ce bhagavā jānāti – 『taṃ jīvaṃ taṃ sarīra』nti vā, 『aññaṃ jīvaṃ aññaṃ sarīra』nti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – 『na jānāmi, na passāmī』ti. Sace bhagavā jānāti – 『hoti tathāgato paraṃ maraṇā』ti, 『hoti tathāgato paraṃ maraṇā』ti me bhagavā byākarotu; sace bhagavā jānāti – 『na hoti tathāgato paraṃ maraṇā』ti, 『na hoti tathāgato paraṃ maraṇā』ti me bhagavā byākarotu. No ce bhagavā jānāti – 『hoti tathāgato paraṃ maraṇā』ti vā, 『na hoti tathāgato paraṃ maraṇā』ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – 『na jānāmi na passāmī』ti. Sace bhagavā jānāti – 『hoti ca na ca hoti tathāgato paraṃ maraṇā』ti, 『hoti ca na ca hoti tathāgato paraṃ maraṇā』ti me bhagavā byākarotu; sace bhagavā jānāti – 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti, 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti me bhagavā byākarotu. No ce bhagavā jānāti – 『hoti ca na ca hoti tathāgato paraṃ maraṇā』ti vā, 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – 『na jānāmi, na passāmī』』』ti.
"大德,我獨處**時,心中生起這樣的思惟:'世尊對這些見解未作解答,擱置不答,拒絕回答——"世界是常"或"世界是無常"……"如來死後既非存在亦非不存在"——世尊不為我解答這些。世尊不為我解答的,我不喜歡,我不接受。我要去問世尊這件事。如果世尊為我解答"世界是常"或"世界是無常"……"如來死後既非存在亦非不存在",那麼我就在世尊座下修梵行;如果世尊不為我解答"世界是常"或"世界是無常"……"如來死後既非存在亦非不存在",那麼我就捨棄學處,還俗。'如果世尊知道'世界是常',請世尊為我解答'世界是常';如果世尊知道'世界是無常',請世尊為我解答'世界是無常'。如果世尊不知道'世界是常'或'世界是無常',那麼對於不知不見者,正直的做法就是說:'我不知,我不見'。如果世尊知道'世界有邊',請世尊為我解答'世界有邊';如果世尊知道'世界無邊',請世尊為我解答'世界無邊'。如果世尊不知道'世界有邊'或'世界無邊',那麼對於不知不見者,正直的做法就是說:'我不知,我不見'。如果世尊知道'命即是身',請世尊為我解答'命即是身';如果世尊知道'命異身異',請世尊為我解答'命異身異'。如果世尊不知道'命即是身'或'命異身異',那麼對於不知不見者,正直的做法就是說:'我不知,我不見'。如果世尊知道'如來死後存在',請世尊為我解答'如來死後存在';如果世尊知道'如來死後不存在',請世尊為我解答'如來死後不存在'。如果世尊不知道'如來死後存在'或'如來死後不存在',那麼對於不知不見者,正直的做法就是說:'我不知,我不見'。如果世尊知道'如來死後亦存在亦不存在',請世尊為我解答'如來死後亦存在亦不存在';如果世尊知道'如來死後既非存在亦非不存在',請世尊為我解答'如來死後既非存在亦非不存在'。如果世尊不知道'如來死後亦存在亦不存在'或'如來死後既非存在亦非不存在',那麼對於不知不見者,正直的做法就是說:'我不知,我不見'。"
『『Kiṃ nu [kiṃ nu kho (syā. kaṃ. ka.)] tāhaṃ, mālukyaputta, evaṃ avacaṃ – 『ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – 『sassato loko』ti vā, 『asassato loko』ti vā, 『antavā loko』ti vā, 『anantavā loko』ti vā, 『taṃ jīvaṃ taṃ sarīra』nti vā, 『aññaṃ jīvaṃ aññaṃ sarīra』nti vā, 『hoti tathāgato paraṃ maraṇā』ti vā, 『na hoti tathāgato paraṃ maraṇā』ti vā, 『hoti ca na ca hoti tathāgato paraṃ maraṇā』ti vā, 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti vā』』ti? 『『No hetaṃ, bhante』』. 『『Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi , bhagavā me byākarissati – 『sassato loko』ti vā, 『asassato loko』ti vā, 『antavā loko』ti vā, 『anantavā loko』ti vā, 『taṃ jīvaṃ taṃ sarīra』nti vā, 『aññaṃ jīvaṃ aññaṃ sarīra』nti vā, 『hoti tathāgato paraṃ maraṇā』ti vā, 『na hoti tathāgato paraṃ maraṇā』ti vā, 『hoti ca na ca hoti tathāgato paraṃ maraṇā』ti vā, 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti vā』』ti? 『『No hetaṃ, bhante』』. 『『Iti kira, mālukyaputta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – 『sassato loko』ti vā, 『asassato loko』ti vā…pe… 『neva hoti na na hoti tathāgato paraṃ maraṇāti vā』ti; napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati – 『sassato loko』ti vā 『asassato loko』ti vā…pe… 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti vā』』ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?
"摩倫迦子,我是否曾對你這樣說過:'來吧,摩倫迦子,在我這裡修梵行,我會為你解答"世界是常"或"世界是無常","世界有邊"或"世界無邊","命即是身"或"命異身異","如來死後存在"或"如來死後不存在"或"如來死後亦存在亦不存在"或"如來死後既非存在亦非不存在"'?""不是的,大德。""那麼你是否曾對我這樣說過:'大德,我將在世尊座下修梵行,世尊會為我解答"世界是常"或"世界是無常","世界有邊"或"世界無邊","命即是身"或"命異身異","如來死後存在"或"如來死後不存在"或"如來死後亦存在亦不存在"或"如來死後既非存在亦非不存在"'?""不是的,大德。""這樣看來,摩倫迦子,我沒有對你說'來吧,摩倫迦子,在我這裡修梵行,我會為你解答"世界是常"或"世界是無常"……"如來死後既非存在亦非不存在"';你也沒有對我說'大德,我將在世尊座下修梵行,世尊會為我解答"世界是常"或"世界是無常"……"如來死後既非存在亦非不存在"'。既然如此,愚人啊,你是誰,又在否定誰呢?"
『『Yo kho, mālukyaputta, evaṃ vadeyya – 『na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – 『『sassato loko』』ti vā, 『『asassato loko』』ti vā…pe… 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti vāti, abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya. Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapeyyuṃ. So evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā』ti; so evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, evaṃnāmo evaṃgotto iti vā』ti; so evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā』ti; so evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā』ti; so evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, amukasmiṃ gāme vā nigame vā nagare vā』ti; so evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ dhanuṃ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo』ti; so evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ jiyaṃ jānāmi yāyamhi viddho , yadi vā akkassa yadi vā saṇhassa [saṇṭhassa (sī. syā. kaṃ. pī.)] yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino』ti; so evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yadi vā gacchaṃ yadi vā ropima』nti; so evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa pattehi vājitaṃ [vākhittaṃ (ka.)] yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno』ti; so evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṃ yadi vā gavassa yadi vā mahiṃsassa yadi vā bheravassa [roruvassa (sī. syā. kaṃ. pī.)] yadi vā semhārassā』ti; so evaṃ vadeyya – 『na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ sallaṃ jānāmi yenamhi viddho, yadi vā sallaṃ yadi vā khurappaṃ yadi vā vekaṇḍaṃ yadi vā nārācaṃ yadi vā vacchadantaṃ yadi vā karavīrapatta』nti – aññātameva taṃ, mālukyaputta, tena purisena assa, atha so puriso kālaṃ kareyya. Evameva kho, mālukyaputta, yo evaṃ vadeyya – 『na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – 『『sassato loko』』ti vā 『『asassato loko』』ti vā…pe… 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti vāti – abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṅkareyya.
"摩倫迦子,如果有人這樣說:'我不會在世尊座下修梵行,直到世尊為我解答"世界是常"或"世界是無常"……"如來死後既非存在亦非不存在"',摩倫迦子,如來仍然不會對他解答這些,而那個人就會死去。摩倫迦子,就像一個人被塗有劇毒的箭射中。他的親友們為他請來外科醫生。他卻說:'在我知道射我的人是剎帝利、婆羅門、吠舍還是首陀羅之前,我不會拔出這支箭。'他又說:'在我知道射我的人的名字和氏族之前,我不會拔出這支箭。'他又說:'在我知道射我的人是高個子、矮個子還是中等身材之前,我不會拔出這支箭。'他又說:'在我知道射我的人是黑面板、褐面板還是金黃面板之前,我不會拔出這支箭。'他又說:'在我知道射我的人來自哪個村莊、市鎮或城市之前,我不會拔出這支箭。'他又說:'在我知道射我的弓是長弓還是十字弓之前,我不會拔出這支箭。'他又說:'在我知道射我的弓弦是由麻、竹、筋、樹皮還是乳木製成之前,我不會拔出這支箭。'他又說:'在我知道射我的箭桿是由灌木還是種植的木材製成之前,我不會拔出這支箭。'他又說:'在我知道射我的箭羽是由禿鷹、鷹、烏鴉、孔雀還是鸛的羽毛製成之前,我不會拔出這支箭。'他又說:'在我知道射我的箭是用牛筋、水牛筋、鹿筋還是猴筋纏繞之前,我不會拔出這支箭。'他又說:'在我知道射我的箭是普通箭、剃刀箭、鉤箭、鐵箭、犢牙箭還是夾竹桃葉箭之前,我不會拔出這支箭。'摩倫迦子,這個人仍然不會知道這些,而他就會死去。同樣地,摩倫迦子,如果有人這樣說:'我不會在世尊座下修梵行,直到世尊為我解答"世界是常"或"世界是無常"……"如來死後既非存在亦非不存在"',如來仍然不會對他解答這些,而那個人就會死去。"
『『『Sassato loko』ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti , evaṃ 『no asassato loko』ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi 『no sassato loko』ti vā, mālukyaputta, diṭṭhiyā sati, 『asassato loko』ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi . 『Antavā loko』ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ 『no anantavā loko』ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi 『no antavā loko』ti vā, mālukyaputta, diṭṭhiyā sati, 『anantavā loko』ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. 『Taṃ jīvaṃ taṃ sarīra』nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ 『no aññaṃ jīvaṃ aññaṃ sarīra』nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi 『no taṃ jīvaṃ taṃ sarīra』nti vā, mālukyaputta, diṭṭhiyā sati, 『aññaṃ jīvaṃ aññaṃ sarīra』nti vā diṭṭhiyā sati attheva jāti…pe… nighātaṃ paññapemi. 『Hoti tathāgato paraṃ maraṇā』ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ 『no na hoti tathāgato paraṃ maraṇā』ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi 『no hoti tathāgato paraṃ maraṇā』ti vā, mālukyaputta, diṭṭhiyā sati, 『na hoti tathāgato paraṃ maraṇā』ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. 『Hoti ca na ca hoti tathāgato paraṃ maraṇā』ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ 『no neva hoti na na hoti tathāgato paraṃ maraṇā』ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi 『no hoti ca na ca hoti tathāgato paraṃ maraṇā』ti, mālukyaputta, diṭṭhiyā sati, 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.
『『Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṃ? 『Sassato loko』ti mālukyaputta, mayā abyākataṃ; 『asassato loko』ti – mayā abyākataṃ; 『antavā loko』ti – mayā abyākataṃ; 『anantavā loko』ti – mayā abyākataṃ; 『taṃ jīvaṃ taṃ sarīra』nti – mayā abyākataṃ; 『aññaṃ jīvaṃ aññaṃ sarīra』nti – mayā abyākataṃ; 『hoti tathāgato paraṃ maraṇā』ti – mayā abyākataṃ; 『na hoti tathāgato paraṃ maraṇā』ti – mayā abyākataṃ; 『hoti ca na ca hoti tathāgato paraṃ maraṇā』ti – mayā abyākataṃ; 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti – mayā abyākataṃ. Kasmā cetaṃ, mālukyaputta, mayā abyākataṃ? Na hetaṃ, mālukyaputta, atthasaṃhitaṃ na ādibrahmacariyakaṃ na [netaṃ (sī.)] nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Tasmā taṃ mayā abyākataṃ. Kiñca, mālukyaputta, mayā byākataṃ? 『Idaṃ dukkha』nti, mālukyaputta, mayā byākataṃ; 『ayaṃ dukkhasamudayo』ti – mayā byākataṃ; 『ayaṃ dukkhanirodho』ti – mayā byākataṃ; 『ayaṃ dukkhanirodhagāminī paṭipadā』ti – mayā byākataṃ. Kasmā cetaṃ, mālukyaputta, mayā byākataṃ? Etañhi, mālukyaputta, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ mayā byākataṃ. Tasmātiha, mālukyaputta , abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā』』ti.

Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṃ abhinandīti.

Cūḷamālukyasuttaṃ niṭṭhitaṃ tatiyaṃ.

Mahāmālukyasuttaṃ
"摩倫迦子,如果有'世界是常'的見解,梵行生活就不可能存在;如果有'世界是無常'的見解,梵行生活也不可能存在。摩倫迦子,無論有'世界是常'的見解還是'世界是無常'的見解,都有生、老、死、憂、悲、苦、惱、絕望;我在現法中教導這些的止息。如果有'世界有邊'的見解,梵行生活就不可能存在;如果有'世界無邊'的見解,梵行生活也不可能存在。摩倫迦子,無論有'世界有邊'的見解還是'世界無邊'的見解,都有生、老、死、憂、悲、苦、惱、絕望;我在現法中教導這些的止息。如果有'命即是身'的見解,梵行生活就不可能存在;如果有'命異身異'的見解,梵行生活也不可能存在。摩倫迦子,無論有'命即是身'的見解還是'命異身異'的見解,都有生……我在現法中教導這些的止息。如果有'如來死後存在'的見解,梵行生活就不可能存在;如果有'如來死後不存在'的見解,梵行生活也不可能存在。摩倫迦子,無論有'如來死後存在'的見解還是'如來死後不存在'的見解,都有生……我在現法中教導這些的止息。如果有'如來死後亦存在亦不存在'的見解,梵行生活就不可能存在;如果有'如來死後既非存在亦非不存在'的見解,梵行生活也不可能存在。摩倫迦子,無論有'如來死後亦存在亦不存在'的見解還是'如來死後既非存在亦非不存在'的見解,都有生……我在現法中教導這些的止息。
"因此,摩倫迦子,我未解答的,你們要記住是未解答的;我已解答的,你們要記住是已解答的。摩倫迦子,我未解答什麼?'世界是常'、'世界是無常'、'世界有邊'、'世界無邊'、'命即是身'、'命異身異'、'如來死後存在'、'如來死後不存在'、'如來死後亦存在亦不存在'、'如來死後既非存在亦非不存在'——這些我都未解答。摩倫迦子,為什麼我未解答這些?因為,摩倫迦子,這些無益,不是梵行的基礎,不導向厭離、離欲、滅盡、寂靜、通智、正覺、涅槃。所以我未解答這些。摩倫迦子,我已解答什麼?'這是苦'、'這是苦的生起'、'這是苦的滅盡'、'這是導向苦滅盡的道路'——這些我已解答。摩倫迦子,為什麼我已解答這些?因為,摩倫迦子,這些有益,是梵行的基礎,導向厭離、離欲、滅盡、寂靜、通智、正覺、涅槃。所以我已解答這些。因此,摩倫迦子,我未解答的,你們要記住是未解答的;我已解答的,你們要記住是已解答的。" 世尊如是說。尊者摩倫迦子歡喜,隨喜世尊所說。小摩倫迦經結束,第三。
大摩倫迦經
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 – 『『dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṃyojanānī』』ti?

Evaṃ vutte, āyasmā mālukyaputto bhagavantaṃ etadavoca – 『『ahaṃ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī』』ti. 『『Yathā kathaṃ pana tvaṃ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṃyojanānī』』ti? 『『Sakkāyadiṭṭhiṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; vicikicchaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; sīlabbataparāmāsaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; kāmacchandaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; byāpādaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi. Evaṃ kho ahaṃ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī』』ti.

『『Kassa kho nāma tvaṃ, mālukyaputta, imāni evaṃ pañcorambhāgiyāni saṃyojanāni desitāni dhāresi? Nanu, mālukyaputta , aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? Anusetvevassa [anuseti tvevassa (sī. pī.)] sakkāyadiṭṭhānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo . Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Anusetvevassa kāmarāgānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Anusetvevassa byāpādānusayo. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī』』ti? Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – 『『etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā pañcorambhāgiyāni saṃyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī』』ti. 『『Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

『『Idhānanda , assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena ; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.
如是我聞。一時,世尊住舍衛城(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。""大德。"那些比丘回答世尊。世尊說道:"比丘們,你們記得我所教導的五下分結嗎?" 當這麼說時,尊者摩倫迦子對世尊說:"大德,我記得世尊所教導的五下分結。""摩倫迦子,你是如何記得我所教導的五下分結的呢?""大德,我記得世尊教導身見是下分結;我記得世尊教導疑是下分結;我記得世尊教導戒禁取是下分結;我記得世尊教導欲貪是下分結;我記得世尊教導嗔恚是下分結。大德,我就是這樣記得世尊所教導的五下分結。" "摩倫迦子,你是為誰記住了這樣教導的五下分結?摩倫迦子,難道其他外道遊行者不會用這個幼稚的比喻來責難嗎?摩倫迦子,對於一個幼小、愚昧、仰臥的嬰兒來說,連'有身'的概念都沒有,更何況會生起身見呢?但他潛在的身見隨眠卻存在。摩倫迦子,對於一個幼小、愚昧、仰臥的嬰兒來說,連'法'的概念都沒有,更何況會對諸法生起疑惑呢?但他潛在的疑隨眠卻存在。摩倫迦子,對於一個幼小、愚昧、仰臥的嬰兒來說,連'戒'的概念都沒有,更何況會對戒生起戒禁取呢?但他潛在的戒禁取隨眠卻存在。摩倫迦子,對於一個幼小、愚昧、仰臥的嬰兒來說,連'欲'的概念都沒有,更何況會對欲生起欲貪呢?但他潛在的貪慾隨眠卻存在。摩倫迦子,對於一個幼小、愚昧、仰臥的嬰兒來說,連'眾生'的概念都沒有,更何況會對眾生生起嗔恚呢?但他潛在的嗔恚隨眠卻存在。摩倫迦子,難道其他外道遊行者不會用這個幼稚的比喻來責難嗎?" 當這麼說時,尊者阿難對世尊說:"世尊,現在是時候了,善逝,現在是時候了,請世尊教導五下分結。比丘們聽了世尊的教導後會記住的。""那麼,阿難,你要聽,要好好作意,我要說了。""是的,大德。"尊者阿難回答世尊。世尊說道:
"阿難,在這裡,不聞法的凡夫不見聖者,不知聖法,不善巧聖法,不學聖法,不見善人,不知善人法,不善巧善人法,不學善人法,他的心被身見所纏縛,被身見所征服;對於已生起的身見,他不如實了知出離之道。他的那個身見變得強固,未被調伏,成為下分結。他的心被疑所纏縛,被疑所征服;對於已生起的疑,他不如實了知出離之道。他的那個疑變得強固,未被調伏,成為下分結。他的心被戒禁取所纏縛,被戒禁取所征服;對於已生起的戒禁取,他不如實了知出離之道。他的那個戒禁取變得強固,未被調伏,成為下分結。他的心被欲貪所纏縛,被欲貪所征服;對於已生起的欲貪,他不如實了知出離之道。他的那個欲貪變得強固,未被調伏,成為下分結。他的心被嗔恚所纏縛,被嗔恚所征服;對於已生起的嗔恚,他不如實了知出離之道。他的那個嗔恚變得強固,未被調伏,成為下分結。
『『Sutavā ca kho, ānanda, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā vicikicchā sānusayā pahīyati. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati. Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so kāmarāgo sānusayo pahīyati . Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so byāpādo sānusayo pahīyati.
『『Yo, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ acchetvā phegguṃ acchetvā sāracchedo bhavissatīti – netaṃ ṭhānaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati.

『『Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ chetvā phegguṃ chetvā sāracchedo bhavissatīti – ṭhānametaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya – 『ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī』ti [gacchāmīti (sī. pī.)]; so na sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci [yassa kassaci (sabbattha)] sakkāyanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; seyyathāpi so dubbalako puriso evamete daṭṭhabbā. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha balavā puriso āgaccheyya – 『ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī』ti; so sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā.

"阿難,多聞聖弟子見聖者,知聖法,善巧聖法,善學聖法,見善人,知善人法,善巧善人法,善學善人法,他的心不被身見所纏縛,不被身見所征服;對於已生起的身見,他如實了知出離之道。他的那個身見連同隨眠都被斷除。他的心不被疑所纏縛,不被疑所征服;對於已生起的疑,他如實了知出離之道。他的那個疑連同隨眠都被斷除。他的心不被戒禁取所纏縛,不被戒禁取所征服;對於已生起的戒禁取,他如實了知出離之道。他的那個戒禁取連同隨眠都被斷除。他的心不被欲貪所纏縛,不被欲貪所征服;對於已生起的欲貪,他如實了知出離之道。他的那個欲貪連同隨眠都被斷除。他的心不被嗔恚所纏縛,不被嗔恚所征服;對於已生起的嗔恚,他如實了知出離之道。他的那個嗔恚連同隨眠都被斷除。
"阿難,不依循那條道路、那個方法來斷除五下分結,而能了知、看見或斷除五下分結,這是不可能的。阿難,就像一棵巨大的、有實心的樹,不砍斷樹皮,不砍斷白木,就想砍斷心材,這是不可能的。同樣地,阿難,不依循那條道路、那個方法來斷除五下分結,而能了知、看見或斷除五下分結,這是不可能的。 "阿難,依循那條道路、那個方法來斷除五下分結,而能了知、看見或斷除五下分結,這是可能的。阿難,就像一棵巨大的、有實心的樹,砍斷樹皮,砍斷白木,就能砍斷心材,這是可能的。同樣地,阿難,依循那條道路、那個方法來斷除五下分結,而能了知、看見或斷除五下分結,這是可能的。阿難,就像恒河水滿溢,烏鴉可以飲水。這時有一個虛弱的人來了,說:'我要橫渡這恒河,用手臂劃斷水流,安全地到達對岸。'他不可能橫渡恒河,用手臂劃斷水流,安全地到達對岸。同樣地,阿難,對於某些人,當爲他們宣說有身滅盡的法時,他們的心不趨向、不信受、不安住、不解脫;應當把他們看作那個虛弱的人。阿難,就像恒河水滿溢,烏鴉可以飲水。這時有一個強壯的人來了,說:'我要橫渡這恒河,用手臂劃斷水流,安全地到達對岸。'他能夠橫渡恒河,用手臂劃斷水流,安全地到達對岸。同樣地,阿難,對於某些人,當爲他們宣說有身滅盡的法時,他們的心趨向、信受、安住、解脫;應當把他們看作那個強壯的人。
『『Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti [paṭipāpeti (syā.), patiṭṭhāpeti (ka.)]. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – 『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

『『Puna caparaṃ, ānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

『『Puna caparaṃ, ānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

『『Puna caparaṃ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

『『Puna caparaṃ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāyā』』ti.

『『Eso ce, bhante, maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino』』ti? 『『Ettha kho panesāhaṃ [ettha kho tesāhaṃ (sī. syā. kaṃ. pī.)], ānanda, indriyavemattataṃ vadāmī』』ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Mahāmālukyasuttaṃ niṭṭhitaṃ catutthaṃ.

Bhaddālisuttaṃ
"阿難,什麼是斷除五下分結的道路和方法?阿難,在這裡,比丘遠離依著,斷除不善法,完全平息身體的粗重,離欲、離不善法,有尋有伺,由離生喜樂,進入並安住于初禪。他觀察在那裡的色、受、想、行、識等法為無常、苦、病、瘡、箭、禍、疾、他者、敗壞、空、無我。他使心從這些法中退出。使心從這些法中退出后,他將心轉向不死界:'這是寂靜的,這是殊勝的,即一切行的止息,一切依著的舍離,愛盡、離欲、滅、涅槃。'他安住於此,達到諸漏盡;如果不能達到諸漏盡,由於對法的貪愛和喜悅,他斷盡五下分結,成為化生者,在那裡般涅槃,不再從那個世界回來。阿難,這也是斷除五下分結的道路和方法。 "再者,阿難,比丘平息尋伺……進入並安住于第二禪……第三禪……第四禪。他觀察在那裡的色、受、想、行、識等法……不再從那個世界回來。阿難,這也是斷除五下分結的道路和方法。 "再者,阿難,比丘完全超越色想,滅除有對想,不作意種種想,以'虛空無邊'進入並安住于空無邊處。他觀察在那裡的受、想、行、識等法……不再從那個世界回來。阿難,這也是斷除五下分結的道路和方法。 "再者,阿難,比丘完全超越空無邊處,以'識無邊'進入並安住于識無邊處。他觀察在那裡的受、想、行、識等法……不再從那個世界回來。阿難,這也是斷除五下分結的道路和方法。 "再者,阿難,比丘完全超越識無邊處,以'無所有'進入並安住于無所有處。他觀察在那裡的受、想、行、識等法……不再從那個世界回來。阿難,這也是斷除五下分結的道路和方法。" "大德,如果這是斷除五下分結的道路和方法,那為什麼在這裡有些比丘是心解脫,有些比丘是慧解脫呢?""阿難,對此我說是根性的差異。" 世尊如是說。尊者阿難歡喜,隨喜世尊所說。大摩倫迦經結束,第四。
跋陀利經
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 – 『『ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi; ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha; ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā』』ti. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – 『『ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro』』ti. 『『Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī』』ti [bhuñjamāno yāpessasīti (sī. syā. kaṃ. pī.)]. 『『Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ; evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro』』ti. Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.
如是我聞。一時,世尊住舍衛城(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。""大德。"那些比丘回答世尊。世尊說道:"比丘們,我一坐食;比丘們,我一坐食時,感受到少病、少惱、輕安、有力和安樂住。來吧,比丘們,你們也一坐食;比丘們,你們一坐食時,也會感受到少病、少惱、輕安、有力和安樂住。"當這麼說時,尊者跋陀利對世尊說:"大德,我無法一坐食;大德,如果我一坐食,我會有悔恨,會有後悔。""那麼,跋陀利,你在受邀請的地方吃一部分,帶走一部分再吃。跋陀利,這樣你也能一坐而食。""大德,即使這樣我也無法吃;大德,即使這樣吃,我也會有悔恨,會有後悔。"於是,當世尊制定學處,僧團受持學處時,尊者跋陀利表示不能遵行。之後,尊者跋陀利整整三個月沒有面見世尊,就像一個在導師教導中不能圓滿學處的人。
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ – 『『idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati [karaṇīyaṃ (ka.)]. Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati. Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī』』ti. 『『Evamāvuso』』ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca – 『『accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā』』ti.

『『Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – 『bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī』ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – 『sambahulā kho bhikkhu sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī』ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – 『sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī』ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – 『sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī』ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – 『sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī』ti. Ayampi kho te, bhaddāli , samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – 『sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī』ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī』』ti.

『『Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā』』ti. 『『Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi』』.

那時,許多比丘正在為世尊做衣。他們想:"世尊的衣做好后,三個月過去,他就要出遊了。"於是尊者跋陀利來到那些比丘那裡。來到后,與那些比丘互相問候。寒暄敘舊后,坐在一旁。那些比丘對坐在一旁的尊者跋陀利說:"跋陀利賢友,這是在為世尊做衣。世尊的衣做好后,三個月過去,他就要出遊了。跋陀利賢友,請你好好考慮這個過失,不要讓自己以後更加困難。""是的,賢友們。"尊者跋陀利回答那些比丘后,來到世尊那裡。來到后,禮敬世尊,坐在一旁。坐在一旁的尊者跋陀利對世尊說:"大德,我犯了過錯,如愚人、如癡人、如不善者,當世尊制定學處,僧團受持學處時,我表示不能遵行。大德,愿世尊接受我的懺悔,認為是過錯,爲了未來的約束。" "跋陀利,你確實犯了過錯,如愚人、如癡人、如不善者,當我制定學處,僧團受持學處時,你表示不能遵行。跋陀利,你也沒有意識到這個時機:'世尊住在舍衛城,世尊也會知道我——名叫跋陀利的比丘在導師教導中不能圓滿學處。'跋陀利,你也沒有意識到這個時機。跋陀利,你也沒有意識到這個時機:'許多比丘在舍衛城安居,他們也會知道我——名叫跋陀利的比丘在導師教導中不能圓滿學處。'跋陀利,你也沒有意識到這個時機。跋陀利,你也沒有意識到這個時機:'許多比丘尼在舍衛城安居,她們也會知道我——名叫跋陀利的比丘在導師教導中不能圓滿學處。'跋陀利,你也沒有意識到這個時機。跋陀利,你也沒有意識到這個時機:'許多優婆塞住在舍衛城,他們也會知道我——名叫跋陀利的比丘在導師教導中不能圓滿學處。'跋陀利,你也沒有意識到這個時機。跋陀利,你也沒有意識到這個時機:'許多優婆夷住在舍衛城,她們也會知道我——名叫跋陀利的比丘在導師教導中不能圓滿學處。'跋陀利,你也沒有意識到這個時機。跋陀利,你也沒有意識到這個時機:'許多外道沙門婆羅門在舍衛城安居,他們也會知道我——名叫跋陀利的比丘,沙門喬達摩的弟子,長老比丘,在教法中不能圓滿學處。'跋陀利,你也沒有意識到這個時機。" "大德,我犯了過錯,如愚人、如癡人、如不善者,當世尊制定學處,僧團受持學處時,我表示不能遵行。大德,愿世尊接受我的懺悔,認為是過錯,爲了未來的約束。""跋陀利,你確實犯了過錯,如愚人、如癡人、如不善者,當我制定學處,僧團受持學處時,你表示不能遵行。"
『『Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ – 『ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī』ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, 『no』ti vā vadeyyā』』ti?

『『No hetaṃ, bhante』』.

『『Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto… kāyasakkhi… diṭṭhippatto… saddhāvimutto… dhammānusārī… saddhānusārī, tamahaṃ evaṃ vadeyyaṃ – 『ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī』ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, 『no』ti vā vadeyyā』』ti?

『『No hetaṃ, bhante』』.

『『Taṃ kiṃ maññasi, bhaddāli, api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā』』ti?

『『No hetaṃ, bhante』』.

『『Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho』』ti?

『『Evaṃ , bhante. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā』』ti. 『『Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Yato ca kho tvaṃ, bhaddāli, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati』』.

『『Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṃ hoti – 『yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari [uttariṃ (sī. syā. kaṃ. pī.)] manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya』nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.
『『Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṃ hoti – 『yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya』nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. So satthārāpi anupavadito , anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
"跋陀利,你怎麼認為,如果有一個俱解脫的比丘,我對他這樣說:'來吧,比丘,做我的泥中橋樑。'他會走過去,或者轉身離開,或者說'不'嗎?" "不會的,大德。" "跋陀利,你怎麼認為,如果有一個慧解脫的比丘...身證者...見至者...信解脫者...隨法行者...隨信行者,我對他這樣說:'來吧,比丘,做我的泥中橋樑。'他會走過去,或者轉身離開,或者說'不'嗎?" "不會的,大德。" "跋陀利,你怎麼認為,當時你是俱解脫者,還是慧解脫者,還是身證者,還是見至者,還是信解脫者,還是隨法行者,還是隨信行者呢?" "不是的,大德。" "跋陀利,那時你不是空虛、空洞、錯誤的嗎?" "是的,大德。大德,我犯了過錯,如愚人、如癡人、如不善者,當世尊制定學處,僧團受持學處時,我表示不能遵行。大德,愿世尊接受我的懺悔,認為是過錯,爲了未來的約束。""跋陀利,你確實犯了過錯,如愚人、如癡人、如不善者,當我制定學處,僧團受持學處時,你表示不能遵行。但是,跋陀利,既然你看到過錯為過錯,如法懺悔,我們接受你的懺悔。跋陀利,在聖者的律中,這是一種進步,即看到過錯為過錯,如法懺悔,未來能夠約束。"
"跋陀利,這裡有一個比丘在導師教導中不能圓滿學處。他這樣想:'讓我去親近僻靜的住處,林野、樹下、山嶽、峽谷、山洞、墓地、森林、露地、草堆。也許我能證得超越凡人法的殊勝聖智見。'他就去親近僻靜的住處,林野、樹下、山嶽、峽谷、山洞、墓地、森林、露地、草堆。當他如此獨處時,導師責備他,有智慧的同梵行者經過調查后也責備他,諸天也責備他,他自己也責備自己。他被導師責備,被有智慧的同梵行者經過調查后責備,被諸天責備,被自己責備,不能證得超越凡人法的殊勝聖智見。為什麼?跋陀利,這就是在導師教導中不能圓滿學處的人的情況。
"跋陀利,這裡有一個比丘在導師教導中能圓滿學處。他這樣想:'讓我去親近僻靜的住處,林野、樹下、山嶽、峽谷、山洞、墓地、森林、露地、草堆。也許我能證得超越凡人法的殊勝聖智見。'他就去親近僻靜的住處,林野、樹下、山嶽、峽谷、山洞、墓地、森林、露地、草堆。當他如此獨處時,導師不責備他,有智慧的同梵行者經過調查后也不責備他,諸天也不責備他,他自己也不責備自己。他不被導師責備,不被有智慧的同梵行者經過調查后責備,不被諸天責備,不被自己責備,能證得超越凡人法的殊勝聖智見。他離欲、離不善法,有尋有伺,由離生喜樂,進入並安住于初禪。為什麼?跋陀利,這就是在導師教導中能圓滿學處的人的情況。
『『Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

『『Puna caparaṃ, bhaddāli, 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. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

『『Puna caparaṃ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

『『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. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

『『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 – 『ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… sugatiṃ saggaṃ lokaṃ upapannā』ti iti dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

『『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. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā』』ti.

"再者,跋陀利,比丘平息尋伺,內心寧靜,心一境性,無尋無伺,定生喜樂,進入並安住于第二禪。為什麼?跋陀利,這就是在導師教導中能圓滿學處的人的情況。 "再者,跋陀利,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',進入並安住于第三禪。為什麼?跋陀利,這就是在導師教導中能圓滿學處的人的情況。 "再者,跋陀利,比丘舍樂舍苦,先前的喜憂已滅,不苦不樂,舍念清凈,進入並安住于第四禪。為什麼?跋陀利,這就是在導師教導中能圓滿學處的人的情況。 "他的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖,他引導其心趣向宿命隨念智。他憶念種種宿世,即一生、二生...如是種種宿世,皆憶念其相貌與事蹟。為什麼?跋陀利,這就是在導師教導中能圓滿學處的人的情況。 "他的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖,他引導其心趣向有情死生智。他以清凈超人的天眼,見有情眾生死時、生時,貴賤、美醜、善趣、惡趣,隨業而去。他如實了知:'這些有情具身惡行...生於地獄;這些有情具身善行...生於善趣天界。'他以清凈超人的天眼...如實了知有情隨業而去。為什麼?跋陀利,這就是在導師教導中能圓滿學處的人的情況。 "他的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖,他引導其心趣向漏盡智。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';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'。當他如是知、如是見時,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。'他如實了知。為什麼?跋陀利,這就是在導師教導中能圓滿學處的人的情況。"
Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha [pavayha pavayha (sī. syā. kaṃ. pī.)] kāraṇaṃ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī』』ti? 『『Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, 『yena saṅgho attamano hoti taṃ karomī』ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, 『yena saṅgho attamano hoti taṃ karomī』ti nāha. Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ [yathayidaṃ (syā. kaṃ. ka.)] adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.
『『Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, 『yena saṅgho attamano hoti taṃ karomī』ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, 『yena saṅgho attamano hoti taṃ karomī』ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.
『『Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, 『yena saṅgho attamano hoti taṃ karomī』ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo . So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, 『yena saṅgho attamano hoti taṃ karomī』ti nāha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.
『『Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, 『yena saṅgho attamano hoti taṃ karomī』ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, 『yena saṅgho attamano hoti taṃ karomī』ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.
聽了這些,尊者跋陀利對世尊說:"大德,是什麼原因,什麼條件,使得這裡對某些比丘一再強制處罰?大德,又是什麼原因,什麼條件,使得這裡對某些比丘不這樣一再強制處罰呢?""跋陀利,這裡有一個比丘經常犯戒,多犯戒。當比丘們勸告他時,他用其他事情搪塞,把話題引向外面,顯露憤怒、憎恨和不滿,不如法行事,不低頭,不尋求出離,不說'我會做僧團滿意的事'。在這種情況下,跋陀利,比丘們這樣想:'賢友們,這個比丘經常犯戒,多犯戒。當比丘們勸告他時,他用其他事情搪塞,把話題引向外面,顯露憤怒、憎恨和不滿,不如法行事,不低頭,不尋求出離,不說"我會做僧團滿意的事"。賢者們,最好對這個比丘仔細調查,使這個案件不會很快平息。'於是,跋陀利,比丘們就這樣仔細調查那個比丘,使這個案件不會很快平息。
"跋陀利,這裡有一個比丘經常犯戒,多犯戒。當比丘們勸告他時,他不用其他事情搪塞,不把話題引向外面,不顯露憤怒、憎恨和不滿,如法行事,低頭,尋求出離,說'我會做僧團滿意的事'。在這種情況下,跋陀利,比丘們這樣想:'賢友們,這個比丘經常犯戒,多犯戒。當比丘們勸告他時,他不用其他事情搪塞,不把話題引向外面,不顯露憤怒、憎恨和不滿,如法行事,低頭,尋求出離,說"我會做僧團滿意的事"。賢者們,最好對這個比丘仔細調查,使這個案件很快平息。'於是,跋陀利,比丘們就這樣仔細調查那個比丘,使這個案件很快平息。
"跋陀利,這裡有一個比丘偶爾犯戒,不多犯戒。當比丘們勸告他時,他用其他事情搪塞,把話題引向外面,顯露憤怒、憎恨和不滿,不如法行事,不低頭,不尋求出離,不說'我會做僧團滿意的事'。在這種情況下,跋陀利,比丘們這樣想:'賢友們,這個比丘偶爾犯戒,不多犯戒。當比丘們勸告他時,他用其他事情搪塞,把話題引向外面,顯露憤怒、憎恨和不滿,不如法行事,不低頭,不尋求出離,不說"我會做僧團滿意的事"。賢者們,最好對這個比丘仔細調查,使這個案件不會很快平息。'於是,跋陀利,比丘們就這樣仔細調查那個比丘,使這個案件不會很快平息。
"跋陀利,這裡有一個比丘偶爾犯戒,不多犯戒。當比丘們勸告他時,他不用其他事情搪塞,不把話題引向外面,不顯露憤怒、憎恨和不滿,如法行事,低頭,尋求出離,說'我會做僧團滿意的事'。在這種情況下,跋陀利,比丘們這樣想:'賢友們,這個比丘偶爾犯戒,不多犯戒。當比丘們勸告他時,他不用其他事情搪塞,不把話題引向外面,不顯露憤怒、憎恨和不滿,如法行事,低頭,尋求出離,說"我會做僧團滿意的事"。賢者們,最好對這個比丘仔細調查,使這個案件很快平息。'於是,跋陀利,比丘們就這樣仔細調查那個比丘,使這個案件很快平息。
『『Idha , bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – 『ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī』ti. Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ – 『mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī』ti; evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – 『ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī』ti. Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti. Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī』』ti.
『『『Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī』ti? 『『Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.
『『Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ. Taṃ sarasi [sarasi tvaṃ (sī. pī.), sarasi taṃ (?)] bhaddālī』』ti ?

『『No hetaṃ, bhante』』.

『『Tatra, bhaddāli, kaṃ hetuṃ paccesī』』ti?

『『So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosi』』nti.

『『Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito – 『na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso [sabbaṃ cetaso (ka.)] samannāharitvā ohitasoto dhammaṃ suṇātī』ti. Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi ; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho āyasmā bhaddāli bhagavato paccassosi. Bhagavā etadavoca –

"跋陀利,這裡有一個比丘僅憑信心和愛戴而行事。在這種情況下,跋陀利,比丘們這樣想:'賢友們,這個比丘僅憑信心和愛戴而行事。如果我們對這個比丘一再強制處罰,恐怕他會失去那點信心和愛戴。'跋陀利,就像一個只有一隻眼睛的人,他的朋友、同伴、親戚會保護他那隻眼睛,說:'不要讓他失去那唯一的眼睛。'同樣地,跋陀利,這裡有一個比丘僅憑信心和愛戴而行事。在這種情況下,跋陀利,比丘們這樣想:'賢友們,這個比丘僅憑信心和愛戴而行事。如果我們對這個比丘一再強制處罰,恐怕他會失去那點信心和愛戴。'跋陀利,這就是這裡對某些比丘一再強制處罰的原因和條件。跋陀利,這也是這裡對某些比丘不這樣一再強制處罰的原因和條件。"
"大德,是什麼原因,什麼條件,使得從前學處較少,而證悟的比丘較多?大德,又是什麼原因,什麼條件,使得現在學處較多,而證悟的比丘較少?""跋陀利,當衆生衰退,正法消失時,就會出現這種情況:學處較多,而證悟的比丘較少。跋陀利,在某些漏的根源的法還沒有在僧團中出現之前,導師不會為弟子制定學處。跋陀利,當某些漏的根源的法在僧團中出現時,導師才為弟子制定學處,以對治那些漏的根源的法。跋陀利,在僧團還沒有達到大規模之前,某些漏的根源的法不會在僧團中出現。跋陀利,當僧團達到大規模時,某些漏的根源的法就會在僧團中出現。這時,導師才為弟子制定學處,以對治那些漏的根源的法。跋陀利,在僧團還沒有達到最高利養、最高名聲、多聞、長老地位之前,某些漏的根源的法不會在僧團中出現。跋陀利,當僧團達到長老地位時,某些漏的根源的法就會在僧團中出現。這時,導師才為弟子制定學處,以對治那些漏的根源的法。"
"跋陀利,當我為你們講述良馬喻法門時,你們人數很少。跋陀利,你記得嗎?" "不記得,大德。" "跋陀利,你認為原因是什麼?" "大德,那一定是因為我長期在導師的教導中不能圓滿學處。" "跋陀利,這不是唯一的原因和條件。跋陀利,我長期以來用心觀察你的心,知道'當我說法時,這個愚人不認真聽,不專心,不全神貫注,不豎起耳朵聽法。'不過,跋陀利,我現在要為你講述良馬喻法門。仔細聽,好好作意,我要說了。""是的,大德。"尊者跋陀利回答世尊。世尊說道:
『『Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti. Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne. Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati . Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse [khurakāye (sī. pī.)] dhāve davatte [ravatthe (sī. syā. kaṃ. pī.)] rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca [valiyañca (sī. pī.), baliyañca (syā. kaṃ.)] anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.

『『Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi dasahi? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti , asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā』』ti.

Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.

Bhaddālisuttaṃ niṭṭhitaṃ pañcamaṃ.

Laṭukikopamasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『『bahūnaṃ [bahunnaṃ (sī. syā. kaṃ. pī.) evamīdise aviññāṇakappakaraṇe] vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā』』ti. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi .
"跋陀利,就像一個熟練的調馬師得到一匹良馬,首先就在嘴部訓練它。當它接受嘴部訓練時,會有一些扭動、掙扎和抵抗,這是因為它以前從未接受過這種訓練。通過反覆和逐步的訓練,它最終會在這個位置上平靜下來。跋陀利,當這匹良馬通過反覆和逐步的訓練在這個位置上平靜下來后,調馬師會進一步訓練它,讓它接受軛的訓練。當它接受軛的訓練時,會有一些扭動、掙扎和抵抗,這是因為它以前從未接受過這種訓練。通過反覆和逐步的訓練,它最終會在這個位置上平靜下來。跋陀利,當這匹良馬通過反覆和逐步的訓練在這個位置上平靜下來后,調馬師會進一步訓練它,讓它學會按順序行進、繞圈、踢腿、奔跑、王家特技、王家血統、最快速度、最高敏捷和最佳順從。當它接受最快速度、最高敏捷和最佳順從的訓練時,會有一些扭動、掙扎和抵抗,這是因為它以前從未接受過這種訓練。通過反覆和逐步的訓練,它最終會在這個位置上平靜下來。跋陀利,當這匹良馬通過反覆和逐步的訓練在這個位置上平靜下來后,調馬師會進一步給予它裝飾和擦拭。跋陀利,具備這十種素質的良馬就配得上國王,堪稱國王的財產,被視為國王的一部分。 "同樣地,跋陀利,具備十法的比丘值得供養、值得款待、值得佈施、值得合掌,是世間無上的福田。哪十法?跋陀利,在這裡,比丘具足無學正見、無學正思惟、無學正語、無學正業、無學正命、無學正精進、無學正念、無學正定、無學正智、無學正解脫。跋陀利,具備這十法的比丘值得供養、值得款待、值得佈施、值得合掌,是世間無上的福田。" 世尊說了這些。尊者跋陀利歡喜、隨喜世尊所說。跋陀利經第五結束。
鵪鶉喻經
如是我聞。一時,世尊住在鴦伽國的北方,一個名叫阿巴那的鴦伽國北方的市鎮。那時,世尊在上午穿好衣服,拿著缽和衣進入阿巴那托缽。在阿巴那托缽后,飯後返回,爲了午休來到一處林地。進入那片林地后,在一棵樹下坐下午休。尊者優陀夷也在上午穿好衣服,拿著缽和衣進入阿巴那托缽。在阿巴那托缽后,飯後返回,爲了午休來到那片林地。進入那片林地后,在一棵樹下坐下午休。這時,獨處靜坐的尊者優陀夷心中生起這樣的念頭:"世尊為我們去除了許多苦法,為我們帶來了許多樂法;世尊為我們去除了許多不善法,為我們帶來了許多善法。"然後,尊者優陀夷傍晚從靜坐中起來,來到世尊那裡。來到后,禮敬世尊,坐在一旁。
Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca – 『『idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā』ti. Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – 『iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā』ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva [ahu (sī. pī.)] domanassaṃ – 『yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā』ti. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā. Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – 『iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā』ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ – 『yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā』ti. Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha – 『handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā』ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā. Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi [kaṇṭakavattampi (sī. pī.), kaṇṭakarājimpi (syā. kaṃ.)] ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te [tena (ka.)] asaddhammena nimanteti. Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi. Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī. Disvā maṃ bhītā vissaramakāsi – 『abhumme [abbhumme (sī. pī.)] pisāco vata ma』nti! Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ – 『nāhaṃ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito』ti. 『Bhikkhussa ātumārī, bhikkhussa mātumārī [ṭhito』ti. bhikkhussa ātumātumārī (ka.)]! Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ [na tveva yā (sī. pī.)] rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī』ti [carasāti (sī. pī.)]. Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti – 『bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā』』』ti.
坐在一旁的尊者優陀夷對世尊說:"大德,我獨處**時,心中生起這樣的念頭:'世尊為我們去除了許多苦法,為我們帶來了許多樂法;世尊為我們去除了許多不善法,為我們帶來了許多善法。'大德,我們以前晚上、早上和中午非時都吃飯。大德,有一次世尊對比丘們說:'比丘們,來吧,你們要捨棄這種中午非時食。'大德,我當時感到不適應,感到憂愁:'那些虔誠的居士在中午非時給我們美味的硬食軟食,世尊卻要我們捨棄,善逝卻要我們放棄。'大德,我們因為對世尊的愛戴、尊敬、慚愧和畏懼,就這樣捨棄了中午非時食。大德,我們只在晚上和早上吃飯。大德,有一次世尊對比丘們說:'比丘們,來吧,你們要捨棄這種夜間非時食。'大德,我當時感到不適應,感到憂愁:'在這兩餐中被認為更美味的一餐,世尊卻要我們捨棄,善逝卻要我們放棄。'大德,從前有個人白天得到湯,就說:'好了,把這個放起來,晚上我們大家一起吃。'大德,所有的烹調都在晚上,白天很少。大德,我們因為對世尊的愛戴、尊敬、慚愧和畏懼,就這樣捨棄了夜間非時食。大德,從前比丘們在漆黑的夜裡托缽,有時會走進污水坑,掉進泥潭,踩到荊棘,踩到睡著的牛,遇到已經作案或正準備作案的年輕人,甚至有女人用不正當的方式邀請他們。大德,從前我在漆黑的夜裡托缽。大德,有一個女人在閃電的光下洗碗,看見我后嚇得尖叫:'天啊!鬼來了!'大德,我對那個女人說:'姐妹,我不是鬼;我是站著托缽的比丘。''比丘啊,你母親死了,你父親死了!比丘啊,你還不如用鋒利的屠牛刀割開肚子,也不要在漆黑的夜裡爲了肚子而托缽!'大德,我回想起這件事,就想:'世尊為我們去除了許多苦法,為我們帶來了許多樂法;世尊為我們去除了許多不善法,為我們帶來了許多善法。'"
『『Evameva panudāyi, idhekacce moghapurisā 『idaṃ pajahathā』ti mayā vuccamānā te evamāhaṃsu – 『kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo』ti. Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro – seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti. Yo nu kho, udāyi, evaṃ vadeyya – 『yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ , dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana』nti; sammā nu kho so, udāyi, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante. Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro』』ti. 『『Evameva kho, udāyi, idhekacce moghapurisā 『idaṃ pajahathā』ti mayā vuccamānā te evamāhaṃsu – 『kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo』ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro』』.
『『Idha panudāyi, ekacce kulaputtā 『idaṃ pajahathā』ti mayā vuccamānā te evamāhaṃsu – 『kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā』ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā [paradavuttā (sī. syā. kaṃ. pī.)] migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ – seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati. Yo nu kho, udāyi, evaṃ vadeyya – 『yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro』ti; sammā nu kho so, udāyi, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante. Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ…pe… asārakaṃ bandhana』』nti. 『『Evameva kho, udāyi, idhekacce kulaputtā 『idaṃ pajahathā』ti mayā vuccamānā te evamāhaṃsu – 『kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā』ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ』』.
"優陀夷,同樣地,這裡有些愚人,當我對他們說'你們要捨棄這個'時,他們這樣說:'為什麼這個沙門對這麼小、這麼微不足道的事情如此苛刻呢?'他們不僅不捨棄那個,還對我生起不滿。優陀夷,對於那些喜歡學習的比丘來說,這是一個強有力的束縛,堅固的束縛,牢固的束縛,不朽的束縛,一根粗大的木樁。優陀夷,就像一隻鵪鶉被腐爛的藤蔓綁住,在那裡等待被殺、被捆或死亡。優陀夷,如果有人這樣說:'那隻鵪鶉被腐爛的藤蔓綁住,在那裡等待被殺、被捆或死亡,對它來說,那是一個軟弱的束縛,脆弱的束縛,腐朽的束縛,無力的束縛。'優陀夷,他這樣說是否正確?""不是的,大德。大德,那隻鵪鶉被腐爛的藤蔓綁住,在那裡等待被殺、被捆或死亡,對它來說,那是一個強有力的束縛,堅固的束縛,牢固的束縛,不朽的束縛,一根粗大的木樁。""優陀夷,同樣地,這裡有些愚人,當我對他們說'你們要捨棄這個'時,他們這樣說:'為什麼這個沙門對這麼小、這麼微不足道的事情如此苛刻呢?'他們不僅不捨棄那個,還對我生起不滿。優陀夷,對於那些喜歡學習的比丘來說,這是一個強有力的束縛,堅固的束縛,牢固的束縛,不朽的束縛,一根粗大的木樁。"
"優陀夷,這裡有些良家子弟,當我對他們說'你們要捨棄這個'時,他們這樣說:'為什麼要捨棄這麼小、這麼微不足道的事情呢?世尊要我們捨棄,善逝要我們放棄。'他們不僅捨棄那個,還不對我生起不滿。那些喜歡學習的比丘捨棄后,就無憂無慮,毛髮柔順,依靠他人生活,心如野鹿般自在。優陀夷,對他們來說,這是一個軟弱的束縛,脆弱的束縛,腐朽的束縛,無力的束縛。優陀夷,就像國王的象,有象牙,體型高大,出身高貴,經歷過戰場,被堅固的皮帶綁住,只要稍微扭動身體,就能掙斷、撕裂那些束縛,隨意離去。優陀夷,如果有人這樣說:'國王的象,有象牙,體型高大,出身高貴,經歷過戰場,被堅固的皮帶綁住,只要稍微扭動身體,就能掙斷、撕裂那些束縛,隨意離去,對它來說,那是一個強有力的束縛,堅固的束縛,牢固的束縛,不朽的束縛,一根粗大的木樁。'優陀夷,他這樣說是否正確?""不是的,大德。大德,國王的象,有象牙,體型高大,出身高貴,經歷過戰場,被堅固的皮帶綁住,只要稍微扭動身體,就能掙斷、撕裂那些束縛,隨意離去,對它來說,那是一個軟弱的束縛...無力的束縛。""優陀夷,同樣地,這裡有些良家子弟,當我對他們說'你們要捨棄這個'時,他們這樣說:'為什麼要捨棄這麼小、這麼微不足道的事情呢?世尊要我們捨棄,善逝要我們放棄。'他們不僅捨棄那個,還不對我生起不滿。那些喜歡學習的比丘捨棄后,就無憂無慮,毛髮柔順,依靠他人生活,心如野鹿般自在。優陀夷,對他們來說,這是一個軟弱的束縛,脆弱的束縛,腐朽的束縛,無力的束縛。"
『『Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassa』ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ [kākātiḍāyiṃ (?)] naparamarūpaṃ, ekā khaṭopikā [kaḷopikā (ka.)] oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā. So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – 『sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ [so vatassa (ka.)] yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti. So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – 『yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana』nti; sammā nu kho so, udāyi, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante. Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro』』ti. 『『Evameva kho, udāyi, idhekacce moghapurisā 『idaṃ pajahathā』ti mayā vuccamānā te evamāhaṃsu – 『kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo』ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro』』.
"優陀夷,就像有一個貧窮、無產、貧困的人,他有一間破舊不堪、烏鴉可進的小屋,不是最好的;一張破舊不堪的床,不是最好的;一個裝滿穀物的罐子,不是最好的;一個妻子,不是最好的。他看見一個比丘在園林中,手腳洗凈,吃完美味的食物,坐在涼爽的樹蔭下,專注于高深的禪修。他會這樣想:'沙門生活真是快樂啊,沙門生活真是健康啊!我要是能剃除鬚髮,披上袈裟,從家庭生活出家,過無家的生活就好了!'但他無法捨棄那間破舊不堪、烏鴉可進的小屋,捨棄那張破舊不堪的床,捨棄那個裝滿穀物的罐子,捨棄那個妻子,剃除鬚髮,披上袈裟,從家庭生活出家,過無家的生活。優陀夷,如果有人這樣說:'這個人被束縛住了,無法捨棄那間破舊不堪、烏鴉可進的小屋,捨棄那張破舊不堪的床,捨棄那個裝滿穀物的罐子,捨棄那個妻子,剃除鬚髮,披上袈裟,從家庭生活出家,過無家的生活;對他來說,那是一個軟弱的束縛,脆弱的束縛,腐朽的束縛,無力的束縛。'優陀夷,他這樣說是否正確?""不是的,大德。大德,這個人被束縛住了,無法捨棄那間破舊不堪、烏鴉可進的小屋,捨棄那張破舊不堪的床,捨棄那個裝滿穀物的罐子,捨棄那個妻子,剃除鬚髮,披上袈裟,從家庭生活出家,過無家的生活;對他來說,那是一個強有力的束縛,堅固的束縛,牢固的束縛,不朽的束縛,一根粗大的木樁。""優陀夷,同樣地,這裡有些愚人,當我對他們說'你們要捨棄這個'時,他們這樣說:'為什麼這個沙門對這麼小、這麼微不足道的事情如此苛刻呢?'他們不僅不捨棄那個,還對我生起不滿。優陀夷,對於那些喜歡學習的比丘來說,這是一個強有力的束縛,堅固的束縛,牢固的束縛,不朽的束縛,一根粗大的木樁。"
『『Seyyathāpi , udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo; so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – 『sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti. So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – 『yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro』ti; sammā nu kho so, udāyi, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante. Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana』』nti. 『『Evameva kho, udāyi, idhekacce kulaputtā 『idaṃ pajahathā』ti mayā vuccamānā te evamāhaṃsu – 『kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha yassa, no sugato paṭinissaggamāhā』ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ』』.
"優陀夷,就像有一個富有、大富、大財的居士或居士子,有許多金錢堆積,許多穀物堆積,許多田地堆積,許多宅地堆積,許多妻子堆積,許多男僕堆積,許多女僕堆積。他看見一個比丘在園林中,手腳洗凈,吃完美味的食物,坐在涼爽的樹蔭下,專注于高深的禪修。他會這樣想:'沙門生活真是快樂啊,沙門生活真是健康啊!我要是能剃除鬚髮,披上袈裟,從家庭生活出家,過無家的生活就好了!'他能夠捨棄許多金錢,捨棄許多穀物,捨棄許多田地,捨棄許多宅地,捨棄許多妻子,捨棄許多男僕,捨棄許多女僕,剃除鬚髮,披上袈裟,從家庭生活出家,過無家的生活。優陀夷,如果有人這樣說:'這個居士或居士子被束縛住了,能夠捨棄許多金錢,捨棄許多穀物,捨棄許多田地,捨棄許多宅地,捨棄許多妻子,捨棄許多男僕,捨棄許多女僕,剃除鬚髮,披上袈裟,從家庭生活出家,過無家的生活;對他來說,那是一個強有力的束縛,堅固的束縛,牢固的束縛,不朽的束縛,一根粗大的木樁。'優陀夷,他這樣說是否正確?""不是的,大德。大德,這個居士或居士子被束縛住了,能夠捨棄許多金錢,捨棄許多穀物,捨棄許多田地,捨棄許多宅地,捨棄許多妻子,捨棄許多男僕,捨棄許多女僕,剃除鬚髮,披上袈裟,從家庭生活出家,過無家的生活;對他來說,那是一個軟弱的束縛,脆弱的束縛,腐朽的束縛,無力的束縛。""優陀夷,同樣地,這裡有些良家子弟,當我對他們說'你們要捨棄這個'時,他們這樣說:'為什麼要捨棄這麼小、這麼微不足道的事情呢?世尊要我們捨棄,善逝要我們放棄。'他們不僅捨棄那個,還不對我生起不滿。那些喜歡學習的比丘捨棄后,就無憂無慮,毛髮柔順,依靠他人生活,心如野鹿般自在。優陀夷,對他們來說,這是一個軟弱的束縛,脆弱的束縛,腐朽的束縛,無力的束縛。"
『『Cattārome , udāyi, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti. Imaṃ kho ahaṃ, udāyi, puggalaṃ 『saṃyutto』ti vadāmi no 『visaṃyutto』. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

『『Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi , puggalaṃ 『saṃyutto』ti vadāmi no 『visaṃyutto』. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

『『Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Seyyathāpi, udāyi, puriso divasaṃsantatte [divasasantatte (sī. syā. kaṃ. pī.)] ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi, puggalaṃ 『saṃyutto』ti vadāmi no 『visaṃyutto』. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

『『Idha panudāyi, ekacco puggalo 『upadhi dukkhassa mūla』nti – iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṃ kho ahaṃ, udāyi, puggalaṃ 『visaṃyutto』ti vadāmi no 『saṃyutto』ti . Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.

『『Pañca kho ime, udāyi, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, udāyi, pañca kāmaguṇā. Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ [mīḷhasukhaṃ (sī. pī.)] puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; 『bhāyitabbaṃ etassa sukhassā』ti vadāmi.
"優陀夷,這個世界上存在四種人。哪四種?優陀夷,這裡有一種人爲了捨棄執著而修行,爲了放下執著而修行。當他爲了捨棄執著而修行,爲了放下執著而修行時,與執著相關的念頭和想法生起。他容忍這些,不捨棄,不驅散,不消除,不使之消失。優陀夷,我說這種人是'有束縛的',不是'無束縛的'。為什麼?優陀夷,因為我知道這個人的根性差異。 "優陀夷,這裡又有一種人爲了捨棄執著而修行,爲了放下執著而修行。當他爲了捨棄執著而修行,爲了放下執著而修行時,與執著相關的念頭和想法生起。他不容忍這些,而是捨棄,驅散,消除,使之消失。優陀夷,我也說這種人是'有束縛的',不是'無束縛的'。為什麼?優陀夷,因為我知道這個人的根性差異。 "優陀夷,這裡又有一種人爲了捨棄執著而修行,爲了放下執著而修行。當他爲了捨棄執著而修行,爲了放下執著而修行時,偶爾因為正念喪失,與執著相關的念頭和想法生起;優陀夷,正念的生起是緩慢的。但他很快就捨棄,驅散,消除,使之消失。優陀夷,就像一個人在燒熱一整天的鐵鍋上滴下兩三滴水;優陀夷,水滴的落下是緩慢的。但它們很快就會蒸發消失。同樣地,優陀夷,這裡有一種人爲了捨棄執著而修行,爲了放下執著而修行。當他爲了捨棄執著而修行,爲了放下執著而修行時,偶爾因為正念喪失,與執著相關的念頭和想法生起;優陀夷,正念的生起是緩慢的。但他很快就捨棄,驅散,消除,使之消失。優陀夷,我也說這種人是'有束縛的',不是'無束縛的'。為什麼?優陀夷,因為我知道這個人的根性差異。 "優陀夷,這裡又有一種人,了知'執著是苦的根源',因此無執著,在執著的滅盡中解脫。優陀夷,我說這種人是'無束縛的',不是'有束縛的'。為什麼?優陀夷,因為我知道這個人的根性差異。優陀夷,這就是世界上存在的四種人。
"優陀夷,有這五種慾望對象。哪五種?眼識可識別的色,可愛的、可喜的、令人愉悅的、可親的、與慾望相關的、令人貪戀的;耳識可識別的聲...鼻識可識別的香...舌識可識別的味...身識可識別的觸,可愛的、可喜的、令人愉悅的、可親的、與慾望相關的、令人貪戀的。優陀夷,這就是五種慾望對象。優陀夷,緣于這五種慾望對像而生起的快樂和喜悅,這被稱為欲樂、糞樂、凡夫之樂、非聖者之樂,不應親近,不應修習,不應多作;我說'應當畏懼這種快樂'。
『『Idhudāyi , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; 『na bhāyitabbaṃ etassa sukhassā』ti vadāmi.

『『Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.

『『Idhudāyi , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, 『anala』nti vadāmi, 『pajahathā』ti vadāmi, 『samatikkamathā』ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, 『anala』nti vadāmi, 『pajahathā』ti vadāmi, 『samatikkamathā』ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, 『anala』nti vadāmi, 『pajahathā』ti vadāmi, 『samatikkamathā』ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, 『anala』nti vadāmi, 『pajahathā』ti vadāmi, 『samatikkamathā』ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, 『anala』nti vadāmi, 『pajahathā』ti vadāmi, 『samatikkamathā』ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo ; idampi kho ahaṃ, udāyi, 『anala』nti vadāmi, 『pajahathā』ti vadāmi, 『samatikkamathā』ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, 『anala』nti vadāmi, 『pajahathā』ti vadāmi, 『samatikkamathā』ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, 『anala』nti vadāmi, 『pajahathā』ti vadāmi, 『samatikkamathā』ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo; iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi. Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī』』ti? 『『No hetaṃ, bhante』』ti.

Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.

Laṭukikopamasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Cātumasuttaṃ
"優陀夷,這裡,比丘遠離慾望...進入並安住于初禪,由於寂止尋伺...進入並安住于第二禪,由於離喜...進入並安住于第三禪,由於舍離樂...進入並安住于第四禪。這被稱為出離之樂、遠離之樂、寂靜之樂、覺悟之樂,應當親近,應當修習,應當多作;我說'不應畏懼這種快樂'。 "優陀夷,這裡,比丘遠離慾望...進入並安住于初禪;優陀夷,我說這是有動搖的。什麼是其中的動搖?其中尚未止息的尋伺,這是其中的動搖。優陀夷,這裡,比丘由於寂止尋伺...進入並安住于第二禪;優陀夷,我也說這是有動搖的。什麼是其中的動搖?其中尚未止息的喜樂,這是其中的動搖。優陀夷,這裡,比丘由於離喜...進入並安住于第三禪;優陀夷,我也說這是有動搖的。什麼是其中的動搖?其中尚未止息的舍樂,這是其中的動搖。優陀夷,這裡,比丘由於舍離樂...進入並安住于第四禪;優陀夷,我說這是無動搖的。 "優陀夷,這裡,比丘遠離慾望...進入並安住于初禪;優陀夷,我說這是'不夠',我說'要捨棄',我說'要超越'。什麼是它的超越?優陀夷,這裡,比丘由於寂止尋伺...進入並安住于第二禪,這是它的超越;優陀夷,我也說這是'不夠',我說'要捨棄',我說'要超越'。什麼是它的超越?優陀夷,這裡,比丘由於離喜...進入並安住于第三禪,這是它的超越;優陀夷,我也說這是'不夠',我說'要捨棄',我說'要超越'。什麼是它的超越?優陀夷,這裡,比丘由於舍離樂...進入並安住于第四禪,這是它的超越;優陀夷,我也說這是'不夠',我說'要捨棄',我說'要超越'。什麼是它的超越?優陀夷,這裡,比丘完全超越色想,滅除有對想,不作意種種想,以'空間無邊'進入並安住于空無邊處,這是它的超越;優陀夷,我也說這是'不夠',我說'要捨棄',我說'要超越'。什麼是它的超越?優陀夷,這裡,比丘完全超越空無邊處,以'識無邊'進入並安住于識無邊處,這是它的超越;優陀夷,我也說這是'不夠',我說'要捨棄',我說'要超越'。什麼是它的超越?優陀夷,這裡,比丘完全超越識無邊處,以'無所有'進入並安住于無所有處,這是它的超越;優陀夷,我也說這是'不夠',我說'要捨棄',我說'要超越'。什麼是它的超越?優陀夷,這裡,比丘完全超越無所有處,進入並安住于非想非非想處,這是它的超越;優陀夷,我也說這是'不夠',我說'要捨棄',我說'要超越'。什麼是它的超越?優陀夷,這裡,比丘完全超越非想非非想處,進入並安住于想受滅,這是它的超越;因此,優陀夷,我說即使非想非非想處也要捨棄。優陀夷,你看到有任何微細或粗大的結,是我不說要捨棄的嗎?""沒有,大德。" 世尊說了這些。尊者優陀夷歡喜、隨喜世尊所說。鵪鶉喻經第六結束。
朱提瑪經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā cātumāyaṃ viharati āmalakīvane. Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni honti bhagavantaṃ dassanāya. Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – 『『ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope』』ti? 『『Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya. Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā』』ti. 『『Tenahānanda, mama vacanena te bhikkhū āmantehi – 『satthā āyasmante āmantetī』』』ti. 『『Evaṃ, bhante』』ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – 『『satthā āyasmante āmantetī』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – 『『kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope』』ti? 『『Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā』』ti. 『『Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabba』』nti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya pakkamiṃsu.
Tena kho pana samayena cātumeyyakā sakyā santhāgāre [sandhāgāre (ka.)] sannipatitā honti kenacideva karaṇīyena. Addasaṃsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante; disvāna yena te bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā te bhikkhū etadavocuṃ – 『『handa, kahaṃ pana tumhe āyasmanto gacchathā』』ti? 『『Bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito』』ti. 『『Tenahāyasmanto muhuttaṃ nisīdatha, appeva nāma mayaṃ sakkuṇeyyāma bhagavantaṃ pasādetu』』nti. 『『Evamāvuso』』ti kho te bhikkhū cātumeyyakānaṃ sakyānaṃ paccassosuṃ. Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho cātumeyyakā sakyā bhagavantaṃ etadavocuṃ – 『『abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante , bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅgha』』nti.
如是我聞。一時,世尊住在朱提瑪(Cātumā)的阿摩羅基林中。那時,以舍利弗和目犍連為首的約五百比丘來到朱提瑪見世尊。那些來訪的比丘與常住比丘互相問候,安排住處,收拾衣缽,發出很大的聲音、喧鬧聲。於是世尊對阿難尊者說:"阿難,這是誰發出的很大聲音、喧鬧聲,好像漁夫在捕魚?" "大德,這是以舍利弗和目犍連為首的約五百比丘來到朱提瑪見世尊。那些來訪的比丘與常住比丘互相問候,安排住處,收拾衣缽,發出很大的聲音、喧鬧聲。" "那麼,阿難,你以我的名義去告訴那些比丘:'導師召喚你們。'" "是,大德。"阿難尊者應答世尊后,走向那些比丘,到了之後對他們說:"導師召喚你們。" "好的,賢友。"那些比丘應答阿難尊者后,走向世尊,到了之後禮敬世尊,然後坐在一旁。世尊對坐在一旁的那些比丘說:"比丘們,你們為什麼發出很大的聲音、喧鬧聲,好像漁夫在捕魚?" "大德,這是以舍利弗和目犍連為首的約五百比丘來到朱提瑪見世尊。那些來訪的比丘與常住比丘互相問候,安排住處,收拾衣缽,發出很大的聲音、喧鬧聲。" "比丘們,走吧,我驅逐你們,你們不可以住在我這裡。" "是,大德。"那些比丘應答世尊后,從座位上起身,禮敬世尊,右繞后,收拾住處,拿起衣缽離開了。
那時,朱提瑪的釋迦族人因某些事務聚集在集會堂。朱提瑪的釋迦族人遠遠地看見那些比丘走來,看見後走向那些比丘,到了之後對他們說:"那麼,尊者們,你們要去哪裡?" "賢友們,世尊驅逐了比丘僧團。" "那麼,尊者們,請稍坐片刻,也許我們能使世尊歡喜。" "好的,賢友們。"那些比丘應答朱提瑪的釋迦族人。於是朱提瑪的釋迦族人走向世尊,到了之後禮敬世尊,然後坐在一旁。坐在一旁的朱提瑪釋迦族人對世尊說:"大德,愿世尊歡喜比丘僧團;大德,愿世尊歡迎比丘僧團。大德,就像世尊以前照顧比丘僧團一樣,愿世尊現在也照顧比丘僧團。大德,這裡有些新出家不久、剛來到這法與律的比丘。如果他們得不到見世尊的機會,可能會改變,可能會變異。大德,就像幼小的種子得不到水,可能會改變,可能會變異;同樣地,大德,這裡有些新出家不久、剛來到這法與律的比丘,如果他們得不到見世尊的機會,可能會改變,可能會變異。大德,就像幼小的牛犢見不到母牛,可能會改變,可能會變異;同樣地,大德,這裡有些新出家不久、剛來到這法與律的比丘,如果他們見不到世尊,可能會改變,可能會變異。大德,愿世尊歡喜比丘僧團;大德,愿世尊歡迎比丘僧團。大德,就像世尊以前照顧比丘僧團一樣,愿世尊現在也照顧比丘僧團。"
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – 『『abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅgha』』nti.
Asakkhiṃsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṃ pasādetuṃ bījūpamena ca taruṇūpamena ca. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – 『『uṭṭhethāvuso, gaṇhatha pattacīvaraṃ. Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – 『『kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite』』ti? 『『Evaṃ kho me, bhante, ahosi – 『bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā』』』ti. 『『Āgamehi tvaṃ, sāriputta, āgamehi tvaṃ, sāriputta, diṭṭhadhammasukhavihāra』』nti. Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi – 『『kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite』』ti? 『『Evaṃ kho me, bhante, ahosi – 『bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṃ pariharissāmā』』』ti. 『『Sādhu sādhu, moggallāna! Ahaṃ vā hi, moggallāna , bhikkhusaṅghaṃ parihareyyaṃ sāriputtamoggallānā vā』』ti.
Atha kho bhagavā bhikkhū āmantesi – 『『cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ [ummībhayaṃ (syā. kaṃ.)], kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ – imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.
這時,娑婆世界主梵天以他心通知道了世尊的心念,就像強壯的人伸展彎曲的手臂或彎曲伸展的手臂那樣迅速,從梵天界消失,出現在世尊面前。然後娑婆世界主梵天整理上衣披在一肩,向世尊合掌,對世尊說:"大德,愿世尊歡喜比丘僧團;大德,愿世尊歡迎比丘僧團。大德,就像世尊以前照顧比丘僧團一樣,愿世尊現在也照顧比丘僧團。大德,這裡有些新出家不久、剛來到這法與律的比丘。如果他們得不到見世尊的機會,可能會改變,可能會變異。大德,就像幼小的種子得不到水,可能會改變,可能會變異;同樣地,大德,這裡有些新出家不久、剛來到這法與律的比丘,如果他們得不到見世尊的機會,可能會改變,可能會變異。大德,就像幼小的牛犢見不到母牛,可能會改變,可能會變異;同樣地,大德,這裡有些新出家不久、剛來到這法與律的比丘,如果他們見不到世尊,可能會改變,可能會變異。大德,愿世尊歡喜比丘僧團;大德,愿世尊歡迎比丘僧團。大德,就像世尊以前照顧比丘僧團一樣,愿世尊現在也照顧比丘僧團。"
朱提瑪的釋迦族人和娑婆世界主梵天成功地用種子的比喻和幼小的比喻使世尊歡喜。於是大目犍連尊者對比丘們說:"起來吧,賢友們,拿起衣缽。世尊因朱提瑪的釋迦族人和娑婆世界主梵天用種子的比喻和幼小的比喻而歡喜了。" "是的,賢友。"那些比丘應答大目犍連尊者后,從座位上起身,拿起衣缽,走向世尊。到了之後禮敬世尊,然後坐在一旁。世尊對坐在一旁的舍利弗尊者說:"舍利弗,當我驅逐比丘僧團時,你是怎麼想的?" "大德,我是這樣想的:'世尊驅逐了比丘僧團。現在世尊將無憂無慮地專注于現法樂住,我們現在也將無憂無慮地專注于現法樂住。'" "等等,舍利弗,等等,舍利弗,不要再想現法樂住了。"然後世尊對大目犍連尊者說:"目犍連,當我驅逐比丘僧團時,你是怎麼想的?" "大德,我是這樣想的:'世尊驅逐了比丘僧團。現在世尊將無憂無慮地專注于現法樂住,現在我和舍利弗尊者將照顧比丘僧團。'" "很好,很好,目犍連!因為只有我或舍利弗和目犍連才能照顧比丘僧團。"
然後世尊對比丘們說:"比丘們,下水時應當預期四種危險。哪四種?波浪的危險、鱷魚的危險、漩渦的危險、鯊魚的危險——比丘們,這是下水時應當預期的四種危險。同樣地,比丘們,在這法與律中,有些人從家庭生活出家,過無家的生活時,應當預期四種危險。哪四種?波浪的危險、鱷魚的危險、漩渦的危險、鯊魚的危險。
『『Katamañca, bhikkhave, ūmibhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti, anusāsanti – 『evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te ālokitabbaṃ, evaṃ te vilokitabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabba』nti. Tassa evaṃ hoti – 『mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma [ovadāmapi anusāsāmapi (sī. syā. kaṃ. pī.)]. Ime panamhākaṃ puttamattā maññe, nattamattā maññe, amhe [evaṃ (ka.)] ovaditabbaṃ anusāsitabbaṃ maññantī』ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. 『Ūmibhaya』nti kho, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ.
『『Katamañca, bhikkhave, kumbhīlabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti anusāsanti – 『idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ; idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ; idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ; idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ; kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ; kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ; kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ ; kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ; kāle te khāditabbaṃ, vikāle te na khāditabbaṃ; kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ; kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ; kāle te pātabbaṃ, vikāle te na pātabba』nti. Tassa evaṃ hoti – 『mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma [pipāma (sī. pī.)], yaṃ na icchāma na taṃ pivāma; kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma. Yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tatthapime mukhāvaraṇaṃ maññe karontī』ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. 『Kumbhīlabhaya』nti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.
"比丘們,什麼是波浪的危險?比丘們,這裡有些良家子弟出於信仰,從家庭生活出家,過無家的生活,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,被苦所壓迫。也許能找到這整個苦蘊的終結。'當他這樣出家后,同梵行者們教導他、指導他:'你應該這樣前進,這樣後退,這樣看前方,這樣看兩邊,這樣彎曲(手腳),這樣伸展(手腳),這樣披著僧伽梨、持著缽和衣。'他這樣想:'以前我們還是在家人時,我們教導別人、指導別人。這些人好像把我們當成兒子,當成孫子,認為應該教導我們、指導我們。'他放棄學處,退回低劣的(俗家)生活。比丘們,這被稱為因為害怕波浪而放棄學處,退回低劣的(俗家)生活。比丘們,'波浪'是憤怒和絕望的代名詞。
"比丘們,什麼是鱷魚的危險?比丘們,這裡有些良家子弟出於信仰,從家庭生活出家,過無家的生活,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,被苦所壓迫。也許能找到這整個苦蘊的終結。'當他這樣出家后,同梵行者們教導他、指導他:'你應該吃這個,不應該吃那個;你應該食用這個,不應該食用那個;你應該品嚐這個,不應該品嚐那個;你應該喝這個,不應該喝那個;你應該吃允許的,不應該吃不允許的;你應該食用允許的,不應該食用不允許的;你應該品嚐允許的,不應該品嚐不允許的;你應該喝允許的,不應該喝不允許的;你應該在適當的時候吃,不應該在不適當的時候吃;你應該在適當的時候食用,不應該在不適當的時候食用;你應該在適當的時候品嚐,不應該在不適當的時候品嚐;你應該在適當的時候喝,不應該在不適當的時候喝。'他這樣想:'以前我們還是在家人時,我們想吃什麼就吃什麼,不想吃什麼就不吃什麼;我們想食用什麼就食用什麼,不想食用什麼就不食用什麼;我們想品嚐什麼就品嚐什麼,不想品嚐什麼就不品嚐什麼;我們想喝什麼就喝什麼,不想喝什麼就不喝什麼;我們吃允許的,也吃不允許的;我們食用允許的,也食用不允許的;我們品嚐允許的,也品嚐不允許的;我們喝允許的,也喝不允許的;我們在適當的時候吃,也在不適當的時候吃;我們在適當的時候食用,也在不適當的時候食用;我們在適當的時候品嚐,也在不適當的時候品嚐;我們在適當的時候喝,也在不適當的時候喝。有信仰的居士們在白天不適當的時候給我們美味的食物,這些人好像在我們嘴上加了障礙。'他放棄學處,退回低劣的(俗家)生活。比丘們,這被稱為因為害怕鱷魚而放棄學處,退回低劣的(俗家)生活。比丘們,'鱷魚'是貪食的代名詞。
『『Katamañca, bhikkhave, āvaṭṭabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ [paricāriyamānaṃ (syā. kaṃ. ka.)]. Tassa evaṃ hoti – 『mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. Saṃvijjanti kho pana me kule [saṃvijjanti kho kule (sī. syā. kaṃ. pī.)] bhogā. Sakkā bhoge ca bhuñjituṃ puññāni ca kātu』nti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. 『Āvaṭṭabhaya』nti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.
『『Katamañca , bhikkhave, susukābhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsena [anuddhastena (sī. pī.)] cittena sikkhaṃ paccakkhāya hīnāyāvattati . Ayaṃ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. 『Susukābhaya』nti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ. Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbānī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cātumasuttaṃ niṭṭhitaṃ sattamaṃ.

Naḷakapānasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati naḷakapāne palāsavane. Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā honti – āyasmā ca anuruddho, āyasmā ca bhaddiyo [nandiyo (sī. pī.) vinaye ca ma. ni. 1 cūḷagosiṅge ca], āyasmā ca kimilo [kimbilo (sī. syā. kaṃ. pī.)], āyasmā ca bhagu, āyasmā ca koṇḍañño [kuṇḍadhāno (sī. pī.)], āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – 『『ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye』』ti? Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – 『『ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye』』ti? Dutiyampi kho te bhikkhū tuṇhī ahesuṃ. Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – 『『ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā , kacci te, bhikkhave, bhikkhū abhiratā brahmacariye』』ti? Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.
"比丘們,什麼是漩渦的危險?比丘們,這裡有些良家子弟出於信仰,從家庭生活出家,過無家的生活,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,被苦所壓迫。也許能找到這整個苦蘊的終結。'他這樣出家后,在上午穿好衣服,拿著缽和衣,進入村莊或城鎮乞食。他不守護身,不守護語,不保持正念,諸根不收攝,在那裡看見居士或居士子被五種慾望對像所包圍、享受、受用。他這樣想:'以前我們還是在家人時,我們被五種慾望對像所包圍、享受、受用。我家裡有財富。我可以享受財富,也可以行善。'他放棄學處,退回低劣的(俗家)生活。比丘們,這被稱為因為害怕漩渦而放棄學處,退回低劣的(俗家)生活。比丘們,'漩渦'是這五種慾望對象的代名詞。
"比丘們,什麼是鯊魚的危險?比丘們,這裡有些良家子弟出於信仰,從家庭生活出家,過無家的生活,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,被苦所壓迫。也許能找到這整個苦蘊的終結。'他這樣出家后,在上午穿好衣服,拿著缽和衣,進入村莊或城鎮乞食。他不守護身,不守護語,不保持正念,諸根不收攝,在那裡看見衣著不整或不得體的女人。看見衣著不整或不得體的女人後,貪慾擾亂他的心。他因為心被貪慾擾亂,放棄學處,退回低劣的(俗家)生活。比丘們,這被稱為因為害怕鯊魚而放棄學處,退回低劣的(俗家)生活。比丘們,'鯊魚'是女人的代名詞。比丘們,這就是在這法與律中,有些人從家庭生活出家,過無家的生活時,應當預期的四種危險。" 世尊說了這些。那些比丘滿意歡喜世尊所說。朱提瑪經第七結束。
那羅伽波那經
如是我聞。一時,世尊住在拘薩羅國的那羅伽波那的波羅沙樹林中。那時,有許多著名的良家子弟因信仰世尊而從家庭生活出家,過無家的生活——阿那律尊者、跋提耶尊者、金毗羅尊者、跋俱尊者、拘鄰尊者、離婆多尊者、阿難尊者,以及其他著名的良家子弟。那時,世尊坐在露天,被比丘僧團圍繞。然後世尊提及那些良家子弟,對比丘們說:"比丘們,那些因信仰我而從家庭生活出家,過無家生活的良家子弟,比丘們,那些比丘是否喜歡梵行?"說了這話,那些比丘保持沉默。世尊第二次提及那些良家子弟,對比丘們說:"比丘們,那些因信仰我而從家庭生活出家,過無家生活的良家子弟,比丘們,那些比丘是否喜歡梵行?"第二次那些比丘也保持沉默。世尊第三次提及那些良家子弟,對比丘們說:"比丘們,那些因信仰我而從家庭生活出家,過無家生活的良家子弟,比丘們,那些比丘是否喜歡梵行?"第三次那些比丘也保持沉默。
Atha kho bhagavato etadahosi – 『『yaṃnūnāhaṃ te kulaputte puccheyya』』nti! Atha kho bhagavā āyasmantaṃ anuruddhaṃ āmantesi – 『『kacci tumhe, anuruddhā, abhiratā brahmacariye』』ti? 『『Taggha mayaṃ, bhante, abhiratā brahmacariye』』ti. 『『Sādhu sādhu, anuruddhā! Etaṃ kho, anuruddhā, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye. Yena tumhe anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā. Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṃ pabbajitā, na corābhinītā agārasmā anagāriyaṃ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti – nanu tumhe, anuruddhā, evaṃ saddhā agārasmā anagāriyaṃ pabbajitā』』ti? 『『Evaṃ, bhante』』. 『『Evaṃ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṃ? Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā [aññaṃ ca (ka.)] tato santataraṃ, tassa abhijjhāpi cittaṃ pariyādāya tiṭṭhati, byāpādopi cittaṃ pariyādāya tiṭṭhati, thīnamiddhampi [thīnamiddhampi (sī. syā. kaṃ. pī.)] cittaṃ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṃ pariyādāya tiṭṭhati, vicikicchāpi cittaṃ pariyādāya tiṭṭhati, aratīpi cittaṃ pariyādāya tiṭṭhati, tandīpi cittaṃ pariyādāya tiṭṭhati. Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ』』.

『『Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ na pariyādāya tiṭṭhati, byāpādopi cittaṃ na pariyādāya tiṭṭhati, thīnamiddhampi cittaṃ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṃ na pariyādāya tiṭṭhati, vicikicchāpi cittaṃ na pariyādāya tiṭṭhati, aratīpi cittaṃ na pariyādāya tiṭṭhati, tandīpi cittaṃ na pariyādāya tiṭṭhati. Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ.

然後世尊想:"我應該問問那些良家子弟。"於是世尊對阿那律尊者說:"阿那律,你們是否喜歡梵行?" "大德,我們確實喜歡梵行。" "很好,很好,阿那律!這正是你們這些出於信仰從家庭生活出家,過無家生活的良家子弟應該做的,你們應該喜歡梵。阿那律,你們本可以以美好的青春,在人生的第一階段,頭髮烏黑時享受欲樂,但你卻以美好的青春,在人生的第一階段,頭髮烏黑時從家庭生活出家,過無家的生活。阿那律,你們不是被國王強迫而從家庭生活出家,過無家的生活,不是被盜賊強迫而從家庭生活出家,過無家的生活,不是因為負債而從家庭生活出家,過無家的生活,不是因為恐懼而從家庭生活出家,過無家的生活,不是因為失去生計而從家庭生活出家,過無家的生活。但是你們想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,被苦所壓迫。也許能找到這整個苦蘊的終結。'阿那律,難道你們不是這樣出於信仰從家庭生活出家,過無家的生活的嗎?" "是的,大德。" "阿那律,這樣出家的良家子弟應該做什麼?阿那律,如果他不能從遠離慾望、遠離不善法中獲得喜樂,或獲得比這更寧靜的(狀態),那麼貪婪會佔據他的心,嗔恨會佔據他的心,昏沉睡眠會佔據他的心,掉舉惡作會佔據他的心,懷疑會佔據他的心,厭倦會佔據他的心,懶惰會佔據他的心。他不能從遠離慾望、遠離不善法中獲得喜樂,或獲得比這更寧靜的(狀態)。" "阿那律,如果他能從遠離慾望、遠離不善法中獲得喜樂,或獲得比這更寧靜的(狀態),那麼貪婪不會佔據他的心,嗔恨不會佔據他的心,昏沉睡眠不會佔據他的心,掉舉惡作不會佔據他的心,懷疑不會佔據他的心,厭倦不會佔據他的心,懶惰不會佔據他的心。他能從遠離慾望、遠離不善法中獲得喜樂,或獲得比這更寧靜的(狀態)。"
『『Kinti vo, anuruddhā, mayi hoti – 『ye āsavā saṃkilesikā ponobbhavikā [ponobhavikā (sī. pī.)] sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī』』』ti? 『『Na kho no, bhante, bhagavati evaṃ hoti – 『ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī』ti. Evaṃ kho no, bhante, bhagavati hoti – 『ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī』』』ti. 『『Sādhu sādhu, anuruddhā! Tathāgatassa, anuruddhā, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā; evameva kho, anuruddhā , tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti』』.

『『Taṃ kiṃ maññasi, anuruddhā, kaṃ atthavasaṃ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti – 『asu amutra upapanno; asu amutra upapanno』』』ti? 『『Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī』』ti . 『『Na kho, anuruddhā, tathāgato janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na 『iti maṃ jano jānātū』ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti – 『asu amutra upapanno, asu amutra upapanno』ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti. Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāya』』.

"阿那律,你們對我是怎麼看的?'如來還有那些導致污染、導致再生、帶來痛苦、導致未來生老死的煩惱未斷除;因此,如來經過思考後才接受某些事物,經過思考後才忍受某些事物,經過思考後才避開某些事物,經過思考後才驅除某些事物'?" "大德,我們不是這樣看待世尊的:'如來還有那些導致污染、導致再生、帶來痛苦、導致未來生老死的煩惱未斷除;因此,如來經過思考後才接受某些事物,經過思考後才忍受某些事物,經過思考後才避開某些事物,經過思考後才驅除某些事物'。大德,我們是這樣看待世尊的:'如來已經斷除了那些導致污染、導致再生、帶來痛苦、導致未來生老死的煩惱;因此,如來經過思考後才接受某些事物,經過思考後才忍受某些事物,經過思考後才避開某些事物,經過思考後才驅除某些事物'。" "很好,很好,阿那律!阿那律,如來已經斷除了那些導致污染、導致再生、帶來痛苦、導致未來生老死的煩惱,已經根除它們,像砍倒的棕櫚樹一樣使它們不能再生。阿那律,就像被砍掉頂端的棕櫚樹不可能再生長;同樣地,阿那律,如來已經斷除了那些導致污染、導致再生、帶來痛苦、導致未來生老死的煩惱,已經根除它們,像砍倒的棕櫚樹一樣使它們不能再生;因此,如來經過思考後才接受某些事物,經過思考後才忍受某些事物,經過思考後才避開某些事物,經過思考後才驅除某些事物。" "阿那律,你認為如來看到什麼利益,才宣佈已故弟子的往生處:'某某往生到某處;某某往生到某處'?" "大德,我們的法以世尊為根本,以世尊為嚮導,以世尊為依歸。大德,請世尊解釋這段話的意思。聽了世尊的解釋,比丘們會記住的。" "阿那律,如來宣佈已故弟子的往生處:'某某往生到某處;某某往生到某處',不是爲了欺騙人,不是爲了討好人,不是爲了獲得利養、恭敬、稱讚,不是爲了讓人知道'我是這樣的人'。阿那律,有些信仰深厚、充滿喜悅的良家子弟。他們聽到這些后,會把心導向那個目標。阿那律,這對他們長期有益,帶來快樂。"
『『Idhānuruddhā, bhikkhu suṇāti – 『itthannāmo bhikkhu kālaṅkato [kālakato (sī. syā. kaṃ. pī.)]; so bhagavatā byākato – aññāya saṇṭhahī』ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – 『evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī』ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

『『Idhānuruddhā , bhikkhu suṇāti – 『itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā』ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – 『evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī』ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

『『Idhānuruddhā, bhikkhu suṇāti – 『itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī』ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – 『evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī』ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

『『Idhānuruddhā, bhikkhu suṇāti – 『itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo』ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – 『evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī』ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

"阿那律,這裡有比丘聽說:'某某比丘去世了;世尊宣佈他已經證得究竟智。'這位尊者是他親眼見過的,或是聽說過的:'這位尊者有如此的戒行,有如此的品德,有如此的智慧,有如此的生活方式,有如此的解脫。'他回憶起那位尊者的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使比丘安樂地生活。阿那律,這裡有比丘聽說:'某某比丘去世了;世尊宣佈他已經斷除了五下分結,是化生者,將在那裡般涅槃,不會從那個世界再回來。'這位尊者是他親眼見過的,或是聽說過的:'這位尊者有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脫。'他回憶起那位尊者的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使比丘安樂地生活。阿那律,這裡有比丘聽說:'某某比丘去世了;世尊宣佈他已經斷除了三結,貪、嗔、癡已經減弱,是一來者,還要再來這個世界一次就能終結痛苦。'這位尊者是他親眼見過的,或是聽說過的:'這位尊者有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脫。'他回憶起那位尊者的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使比丘安樂地生活。阿那律,這裡有比丘聽說:'某某比丘去世了;世尊宣佈他已經斷除了三結,是預流者,不會墮落惡道,必定證得正覺。'這位尊者是他親眼見過的,或是聽說過的:'這位尊者有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脫。'他回憶起那位尊者的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使比丘安樂地生活。
『『Idhānuruddhā, bhikkhunī suṇāti – 『itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – aññāya saṇṭhahī』ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – 『evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi , evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī』ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

『『Idhānuruddhā , bhikkhunī suṇāti – 『itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā』ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – 『evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī』ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

『『Idhānuruddhā, bhikkhunī suṇāti – 『itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī』ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – 『evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī』ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

『『Idhānuruddhā, bhikkhunī suṇāti – 『itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā』ti . Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – 『evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī』ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

『『Idhānuruddhā, upāsako suṇāti – 『itthannāmo upāsako kālaṅkato; so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā』ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – 『evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī』ti. So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

『『Idhānuruddhā, upāsako suṇāti – 『itthannāmo upāsako kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī』ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – 『evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī』ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

『『Idhānuruddhā, upāsako suṇāti – 『itthannāmo upāsako kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo』ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – 『evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī』ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.

"阿那律,這裡有比丘尼聽說:'某某比丘尼去世了;世尊宣佈她已經證得究竟智。'這位姐妹是她親眼見過的,或是聽說過的:'這位姐妹有如此的戒行,有如此的品德,有如此的智慧,有如此的生活方式,有如此的解脫。'她回憶起那位姐妹的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使比丘尼安樂地生活。阿那律,這裡有比丘尼聽說:'某某比丘尼去世了;世尊宣佈她已經斷除了五下分結,是化生者,將在那裡般涅槃,不會從那個世界再回來。'這位姐妹是她親眼見過的,或是聽說過的:'這位姐妹有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脫。'她回憶起那位姐妹的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使比丘尼安樂地生活。阿那律,這裡有比丘尼聽說:'某某比丘尼去世了;世尊宣佈她已經斷除了三結,貪、嗔、癡已經減弱,是一來者,還要再來這個世界一次就能終結痛苦。'這位姐妹是她親眼見過的,或是聽說過的:'這位姐妹有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脫。'她回憶起那位姐妹的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使比丘尼安樂地生活。阿那律,這裡有比丘尼聽說:'某某比丘尼去世了;世尊宣佈她已經斷除了三結,是預流者,不會墮落惡道,必定證得正覺。'這位姐妹是她親眼見過的,或是聽說過的:'這位姐妹有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脫。'她回憶起那位姐妹的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使比丘尼安樂地生活。
"阿那律,這裡有優婆塞聽說:'某某優婆塞去世了;世尊宣佈他已經斷除了五下分結,是化生者,將在那裡般涅槃,不會從那個世界再回來。'這位尊者是他親眼見過的,或是聽說過的:'這位尊者有如此的戒行,有如此的品德,有如此的智慧,有如此的生活方式,有如此的解脫。'他回憶起那位尊者的信仰、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使優婆塞安樂地生活。阿那律,這裡有優婆塞聽說:'某某優婆塞去世了;世尊宣佈他已經斷除了三結,貪、嗔、癡已經減弱,是一來者,還要再來這個世界一次就能終結痛苦。'這位尊者是他親眼見過的,或是聽說過的:'這位尊者有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脫。'他回憶起那位尊者的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使優婆塞安樂地生活。阿那律,這裡有優婆塞聽說:'某某優婆塞去世了;世尊宣佈他已經斷除了三結,是預流者,不會墮落惡道,必定證得正覺。'這位尊者是他親眼見過的,或是聽說過的:'這位尊者有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脫。'他回憶起那位尊者的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使優婆塞安樂地生活。
『『Idhānuruddhā , upāsikā suṇāti – 『itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā』ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – 『evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī』ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

『『Idhānuruddhā, upāsikā suṇāti – 『itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī』ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – 『evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī』ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

『『Idhānuruddhā, upāsikā suṇāti – 『itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā』ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – 『evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī』ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

『『Iti kho, anuruddhā, tathāgato na janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na 『iti maṃ jano jānātū』ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti – 『asu amutra upapanno, asu amutra upapanno』ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti. Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāyā』』ti.

Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.

Naḷakapānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

Goliyānisuttaṃ
"阿那律,這裡有優婆夷聽說:'某某優婆夷去世了;世尊宣佈她已經斷除了五下分結,是化生者,將在那裡般涅槃,不會從那個世界再回來。'這位姐妹是她親眼見過的,或是聽說過的:'這位姐妹有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脫。'她回憶起那位姐妹的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使優婆夷安樂地生活。阿那律,這裡有優婆夷聽說:'某某優婆夷去世了;世尊宣佈她已經斷除了三結,貪、嗔、癡已經減弱,是一來者,還要再來這個世界一次就能終結痛苦。'這位姐妹是她親眼見過的,或是聽說過的:'這位姐妹有如此的戒行,有如此的品德...有如此的智慧,有如此的生活方式,有如此的解脫。'她回憶起那位姐妹的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使優婆夷安樂地生活。阿那律,這裡有優婆夷聽說:'某某優婆夷去世了;世尊宣佈她已經斷除了三結,是預流者,不會墮落惡道,必定證得正覺。'這位姐妹是她親眼見過的,或是聽說過的:'這位姐妹有如此的戒行,有如此的品德,有如此的智慧,有如此的生活方式,有如此的解脫。'她回憶起那位姐妹的信仰、戒行、學識、佈施和智慧,把心導向那個目標。阿那律,這樣也能使優婆夷安樂地生活。阿那律,因此如來宣佈已故弟子的往生處:'某某往生到某處,某某往生到某處',不是爲了欺騙人,不是爲了討好人,不是爲了獲得利養、恭敬、稱讚,不是爲了讓人知道'我是這樣的人'。阿那律,有些信仰深厚、充滿喜悅的良家子弟。他們聽到這些后,會把心導向那個目標。阿那律,這對他們長期有益,帶來快樂。" 世尊說了這些。阿那律尊者滿意歡喜世尊所說。那羅伽波那經第八結束。
牛犢子經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena goliyāni [gulissāni (sī. pī.), golissāni (syā. kaṃ.)] nāma bhikkhu āraññiko [āraññako (sabbattha)] padasamācāro [padarasamācāro (sī. syā. kaṃ. pī.)] saṅghamajjhe osaṭo hoti kenacideva karaṇīyena. Tatra kho āyasmā sāriputto goliyāniṃ bhikkhuṃ ārabbha bhikkhū āmantesi –

『『Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso』ti – tassa [appatissotissa (sī. pī.)] bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena.

『『Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ – 『iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī』ti. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī』ti [yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātīti (sī. syā. kaṃ. pī.)] – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ.

『『Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṃ na jānāti, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātī』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo [ayaṃ ābhisamācārikatatiyavāro sī. syā. kaṃ. pī. potthakesu na dissati].

『『Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā [na divā (syā. kaṃ. pī. ka.)] paṭikkamitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṃ pavisati atidivā paṭikkamati, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṃ pavisati atidivā paṭikkamatī』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṃ.

『『Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjati, tassa bhavanti vattāro. 『Ayaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṃ saṅghagatampi samudācaratī』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ.

『『Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. 『Idaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṃ cāpalyaṃ bahulīkataṃ, tamenaṃ saṅghagatampi samudācaratī』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena.

如是我聞。一時,世尊住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,有一位名叫牛犢子的比丘,他是一位林居者,行為粗魯,因某些事務來到僧團中。在那裡,尊者舍利弗提及牛犢子比丘,對比丘們說: "朋友們,林居比丘來到僧團中與僧團一起生活時,應該對同梵行者恭敬、順從。朋友們,如果林居比丘來到僧團中與僧團一起生活時,對同梵行者不恭敬、不順從,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他對同梵行者不恭敬、不順從。'人們會這樣說他。因此,林居比丘來到僧團中與僧團一起生活時,應該對同梵行者恭敬、順從。朋友們,林居比丘來到僧團中與僧團一起生活時,應該善於安排座位:'我不會擠佔長老比丘的座位,也不會以座位排斥新比丘。'朋友們,如果林居比丘來到僧團中與僧團一起生活時,不善於安排座位,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他連安排座位都不會。'人們會這樣說他。因此,林居比丘來到僧團中與僧團一起生活時,應該善於安排座位。朋友們,林居比丘來到僧團中與僧團一起生活時,應該瞭解日常行爲規範。朋友們,如果林居比丘來到僧團中與僧團一起生活時,不瞭解日常行爲規範,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他連日常行爲規範都不瞭解。'人們會這樣說他。因此,林居比丘來到僧團中與僧團一起生活時,應該瞭解日常行爲規範。朋友們,林居比丘來到僧團中與僧團一起生活時,不應該太早進村,不應該太晚回來。朋友們,如果林居比丘來到僧團中與僧團一起生活時,太早進村,太晚回來,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他太早進村,太晚回來。'人們會這樣說他。因此,林居比丘來到僧團中與僧團一起生活時,不應該太早進村,不應該太晚回來。朋友們,林居比丘來到僧團中與僧團一起生活時,不應該在飯前飯後拜訪俗家。朋友們,如果林居比丘來到僧團中與僧團一起生活時,在飯前飯後拜訪俗家,人們就會說他:'這位尊者獨自在林中自由生活時,經常在非時間遊蕩,現在他來到僧團中也保持這種習慣。'人們會這樣說他。因此,林居比丘來到僧團中與僧團一起生活時,不應該在飯前飯後拜訪俗家。朋友們,林居比丘來到僧團中與僧團一起生活時,應該不驕傲、不輕浮。朋友們,如果林居比丘來到僧團中與僧團一起生活時,驕傲、輕浮,人們就會說他:'這位尊者獨自在林中自由生活時,養成了驕傲、輕浮的習慣,現在他來到僧團中也保持這種習慣。'人們會這樣說他。因此,林居比丘來到僧團中與僧團一起生活時,應該不驕傲、不輕浮。

『『Āraññikenāvuso , bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena.

『『Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena suvacena [subbacena (sī. ka.)] bhavitabbaṃ kalyāṇamittena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṃ kalyāṇamittena.

『『Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṃ.

『『Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṃ. Sace, āvuso, āraññiko bhojane amattaññū hoti, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṃ.

『『Āraññikenāvuso, bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu jāgariyaṃ ananuyutto hoti, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṃ ananuyutto』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ.

『『Āraññikenāvuso , bhikkhunā āraddhavīriyena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṃ.

『『Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṃ.

『『Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṃ.

『『Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro . 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṃ.

『『Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ abhidhamme abhivinaye pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyatī』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.

"朋友們,林居比丘來到僧團中與僧團一起生活時,應該不多言、不散漫言語。朋友們,如果林居比丘來到僧團中與僧團一起生活時,多言、散漫言語,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他多言、散漫言語。'人們會這樣說他。因此,林居比丘來到僧團中與僧團一起生活時,應該不多言、不散漫言語。朋友們,林居比丘來到僧團中與僧團一起生活時,應該易於勸導、結交善友。朋友們,如果林居比丘來到僧團中與僧團一起生活時,難以勸導、結交惡友,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他難以勸導、結交惡友。'人們會這樣說他。因此,林居比丘來到僧團中與僧團一起生活時,應該易於勸導、結交善友。朋友們,林居比丘應該守護諸根門。朋友們,如果林居比丘不守護諸根門,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他不守護諸根門。'人們會這樣說他。因此,林居比丘應該守護諸根門。朋友們,林居比丘應該飲食知量。朋友們,如果林居比丘飲食不知量,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他飲食不知量。'人們會這樣說他。因此,林居比丘應該飲食知量。朋友們,林居比丘應該專注警寤。朋友們,如果林居比丘不專注警寤,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他不專注警寤。'人們會這樣說他。因此,林居比丘應該專注警寤。朋友們,林居比丘應該精進。朋友們,如果林居比丘懶惰,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他懶惰。'人們會這樣說他。因此,林居比丘應該精進。朋友們,林居比丘應該具念。朋友們,如果林居比丘失念,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他失念。'人們會這樣說他。因此,林居比丘應該具念。朋友們,林居比丘應該入定。朋友們,如果林居比丘不入定,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他不入定。'人們會這樣說他。因此,林居比丘應該入定。朋友們,林居比丘應該有智慧。朋友們,如果林居比丘愚鈍,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他愚鈍。'人們會這樣說他。因此,林居比丘應該有智慧。朋友們,林居比丘應該修習阿毗達摩和律。朋友們,有人會問林居比丘關於阿毗達摩和律的問題。朋友們,如果林居比丘被問到關於阿毗達摩和律的問題時回答不了,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他被問到關於阿毗達摩和律的問題時回答不了。'人們會這樣說他。因此,林居比丘應該修習阿毗達摩和律。

『『Āraññikenāvuso , bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyatī』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.

『『Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ uttari manussadhamme pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. 『Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṃ na jānātī』ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo』』ti.

Evaṃ vutte, āyasmā mahāmoggallāno [mahāmoggalāno (ka.)] āyasmantaṃ sāriputtaṃ etadavoca – 『『āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī』』ti ? 『『Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā』』ti.

Goliyānisuttaṃ niṭṭhitaṃ navamaṃ.

Kīṭāgirisuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tatra kho bhagavā bhikkhū āmantesi – 『『ahaṃ kho, bhikkhave, aññatreva rattibhojanā [rattibhojanaṃ (ka.)] bhuñjāmi. Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari. Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.

"朋友們,林居比丘應該修習那些超越色界的寂靜解脫,即無色界定。朋友們,有人會問林居比丘關於那些超越色界的寂靜解脫,即無色界定的問題。朋友們,如果林居比丘被問到關於那些超越色界的寂靜解脫,即無色界定的問題時回答不了,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他被問到關於那些超越色界的寂靜解脫,即無色界定的問題時回答不了。'人們會這樣說他。因此,林居比丘應該修習那些超越色界的寂靜解脫,即無色界定。朋友們,林居比丘應該修習上人法。朋友們,有人會問林居比丘關於上人法的問題。朋友們,如果林居比丘被問到關於上人法的問題時回答不了,人們就會說他:'這位尊者獨自在林中自由生活有什麼用,他不知道自己出家的目的。'人們會這樣說他。因此,林居比丘應該修習上人法。" 說到這裡,尊者大目犍連對尊者舍利弗說:"朋友舍利弗,只有林居比丘應該遵守這些法,還是住在村落附近的比丘也應該遵守?" "朋友目犍連,林居比丘應該遵守這些法,更不用說住在村落附近的比丘了。" 牛犢子經第九結束。 10. 枳吒山經 174. 如是我聞。一時,世尊與大比丘僧團一起在迦尸國遊行。在那裡,世尊對比丘們說:"比丘們,我除了夜間以外不進食。比丘們,我除了夜間以外不進食,感到少病、少惱、輕快、有力、安樂。來吧,比丘們,你們也除了夜間以外不進食。比丘們,你們也除了夜間以外不進食,就會感到少病、少惱、輕快、有力、安樂。" 那些比丘回答說:"是的,世尊。" 然後,世尊在迦尸國漸次遊行,來到一個名叫枳吒山的迦尸國聚落。世尊住在迦尸國的枳吒山聚落。

Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ – 『『bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā』』ti . Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ – 『『mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle』』ti.

Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – 『『idha mayaṃ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha – 『bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso , aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā』ti. Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ – 『mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle』ti. Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā』』ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – 『『ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi – 『satthā āyasmante āmantetī』』』ti. 『『Evaṃ, bhante』』ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca – 『『satthā āyasmante āmantetī』』ti. 『『Evamāvuso』』ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca – 『『saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ – 『bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā』ti. Evaṃ vutte kira [kiṃ nu (ka.)], bhikkhave, tumhe te bhikkhū evaṃ avacuttha – 『mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle』』』ti. 『『Evaṃ, bhante』』.
那時,有名叫阿說示和不那婆修的比丘住在枳吒山。許多比丘來到阿說示和不那婆修比丘那裡,對他們說:"朋友們,世尊和比丘僧團除了夜間以外不進食。朋友們,他們除了夜間以外不進食,感到少病、少惱、輕快、有力、安樂。來吧,朋友們,你們也除了夜間以外不進食。朋友們,你們也除了夜間以外不進食,就會感到少病、少惱、輕快、有力、安樂。" 說到這裡,阿說示和不那婆修比丘對那些比丘說:"朋友們,我們在傍晚、早晨、中午和非時都進食。我們在傍晚、早晨、中午和非時進食,感到少病、少惱、輕快、有力、安樂。我們為什麼要放棄眼前的利益而追求未來的利益呢?我們將繼續在傍晚、早晨、中午和非時進食。" 當那些比丘無法說服阿說示和不那婆修比丘時,他們來到世尊那裡,禮敬世尊後坐在一旁。坐在一旁后,那些比丘對世尊說:"世尊,我們來到阿說示和不那婆修比丘那裡,對他們說:'朋友們,世尊和比丘僧團除了夜間以外不進食。朋友們,他們除了夜間以外不進食,感到少病、少惱、輕快、有力、安樂。來吧,朋友們,你們也除了夜間以外不進食。朋友們,你們也除了夜間以外不進食,就會感到少病、少惱、輕快、有力、安樂。'世尊,說到這裡,阿說示和不那婆修比丘對我們說:'朋友們,我們在傍晚、早晨、中午和非時都進食。我們在傍晚、早晨、中午和非時進食,感到少病、少惱、輕快、有力、安樂。我們為什麼要放棄眼前的利益而追求未來的利益呢?我們將繼續在傍晚、早晨、中午和非時進食。'世尊,當我們無法說服阿說示和不那婆修比丘時,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,以我的名義告訴阿說示和不那婆修比丘:'導師召喚你們。'" 那位比丘回答說:"是的,世尊。"他來到阿說示和不那婆修比丘那裡,對他們說:"導師召喚你們。" 阿說示和不那婆修比丘回答說:"好的,朋友。"他們來到世尊那裡,禮敬世尊後坐在一旁。世尊對坐在一旁的阿說示和不那婆修比丘說:"比丘們,是真的嗎?許多比丘來到你們那裡,對你們說:'朋友們,世尊和比丘僧團除了夜間以外不進食。朋友們,他們除了夜間以外不進食,感到少病、少惱、輕快、有力、安樂。來吧,朋友們,你們也除了夜間以外不進食。朋友們,你們也除了夜間以外不進食,就會感到少病、少惱、輕快、有力、安樂。'比丘們,據說你們對那些比丘這樣說:'朋友們,我們在傍晚、早晨、中午和非時都進食。我們在傍晚、早晨、中午和非時進食,感到少病、少惱、輕快、有力、安樂。我們為什麼要放棄眼前的利益而追求未來的利益呢?我們將繼續在傍晚、早晨、中午和非時進食。'是這樣嗎?" "是的,世尊。"
『『Kiṃ nu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī』』ti? 『『No hetaṃ, bhante』』. 『『Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī』』ti? 『『Evaṃ, bhante』』.
『『Sādhu, bhikkhave! Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – 『idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī』ti, evāhaṃ ajānanto 『evarūpaṃ sukhaṃ vedanaṃ pajahathā』ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā』』ti? 『『No hetaṃ, bhante』』. 『『Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – 『idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī』ti, tasmāhaṃ 『evarūpaṃ sukhaṃ vedanaṃ pajahathā』ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – 『idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī』ti, evāhaṃ ajānanto 『evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā』ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā』』ti? 『『No hetaṃ, bhante』』. 『『Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – 『idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī』ti, tasmāhaṃ 『evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā』ti vadāmi.
『『Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – 『idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī』ti, evāhaṃ ajānanto 『evarūpaṃ dukkhaṃ vedanaṃ pajahathā』ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā』』ti? 『『No hetaṃ, bhante』』. 『『Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – 『idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī』ti, tasmāhaṃ 『evarūpaṃ dukkhaṃ vedanaṃ pajahathā』ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – 『idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī』ti, evāhaṃ ajānanto 『evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā』ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā』』ti ? 『『No hetaṃ, bhante』』. 『『Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – 『idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī』ti, tasmāhaṃ 『evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā』ti vadāmi.
"比丘們,你們是否理解我所教導的法,認為無論這個人經歷什麼樣的樂受、苦受或不苦不樂受,他的不善法都會減少,善法都會增長?" "不是的,世尊。" "比丘們,難道你們不理解我所教導的法嗎?在這裡,有人經歷某種樂受時,不善法增長,善法減少;而另一人經歷同樣的樂受時,不善法減少,善法增長。在這裡,有人經歷某種苦受時,不善法增長,善法減少;而另一人經歷同樣的苦受時,不善法減少,善法增長。在這裡,有人經歷某種不苦不樂受時,不善法增長,善法減少;而另一人經歷同樣的不苦不樂受時,不善法減少,善法增長。" "是的,世尊。"
"很好,比丘們!如果我不知道、不見、不瞭解、不證悟、不以智慧觸及'在這裡,有人經歷某種樂受時,不善法增長,善法減少',我卻不知而說'你們要捨棄這種樂受',比丘們,這對我來說合適嗎?" "不合適,世尊。" "比丘們,正是因為我知道、見到、瞭解、證悟、以智慧觸及'在這裡,有人經歷某種樂受時,不善法增長,善法減少',所以我說'你們要捨棄這種樂受'。如果我不知道、不見、不瞭解、不證悟、不以智慧觸及'在這裡,有人經歷某種樂受時,不善法減少,善法增長',我卻不知而說'你們要成就並安住于這種樂受',比丘們,這對我來說合適嗎?" "不合適,世尊。" "比丘們,正是因為我知道、見到、瞭解、證悟、以智慧觸及'在這裡,有人經歷某種樂受時,不善法減少,善法增長',所以我說'你們要成就並安住于這種樂受'。
"比丘們,如果我不知道、不見、不瞭解、不證悟、不以智慧觸及'在這裡,有人經歷某種苦受時,不善法增長,善法減少',我卻不知而說'你們要捨棄這種苦受',比丘們,這對我來說合適嗎?" "不合適,世尊。" "比丘們,正是因為我知道、見到、瞭解、證悟、以智慧觸及'在這裡,有人經歷某種苦受時,不善法增長,善法減少',所以我說'你們要捨棄這種苦受'。如果我不知道、不見、不瞭解、不證悟、不以智慧觸及'在這裡,有人經歷某種苦受時,不善法減少,善法增長',我卻不知而說'你們要成就並安住于這種苦受',比丘們,這對我來說合適嗎?" "不合適,世尊。" "比丘們,正是因為我知道、見到、瞭解、證悟、以智慧觸及'在這裡,有人經歷某種苦受時,不善法減少,善法增長',所以我說'你們要成就並安住于這種苦受'。
『『Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – 『idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī』ti, evāhaṃ ajānanto 『evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā』ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā』』ti? 『『No hetaṃ, bhante』』. 『『Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – 『idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī』ti, tasmāhaṃ 『evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā』ti vadāmi』』. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – 『idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī』ti, evāhaṃ ajānanto 『evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā』ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā』』ti? 『『No hetaṃ, bhante』』. 『『Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – 『idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī』ti, tasmāhaṃ 『evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā』ti vadāmi.
『『Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ 『appamādena karaṇīya』nti vadāmi; na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ 『na appamādena karaṇīya』nti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ 『na appamādena karaṇīya』nti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena. Abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ 『appamādena karaṇīya』nti vadāmi. Taṃ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti! Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno 『appamādena karaṇīya』nti vadāmi.
"比丘們,如果我不知道、不見、不瞭解、不證悟、不以智慧觸及'在這裡,有人經歷某種不苦不樂受時,不善法增長,善法減少',我卻不知而說'你們要捨棄這種不苦不樂受',比丘們,這對我來說合適嗎?" "不合適,世尊。" "比丘們,正是因為我知道、見到、瞭解、證悟、以智慧觸及'在這裡,有人經歷某種不苦不樂受時,不善法增長,善法減少',所以我說'你們要捨棄這種不苦不樂受'。如果我不知道、不見、不瞭解、不證悟、不以智慧觸及'在這裡,有人經歷某種不苦不樂受時,不善法減少,善法增長',我卻不知而說'你們要成就並安住于這種不苦不樂受',比丘們,這對我來說合適嗎?" "不合適,世尊。" "比丘們,正是因為我知道、見到、瞭解、證悟、以智慧觸及'在這裡,有人經歷某種不苦不樂受時,不善法減少,善法增長',所以我說'你們要成就並安住于這種不苦不樂受'。
"比丘們,我不對所有比丘都說'應當不放逸';比丘們,我也不對所有比丘都說'不應當不放逸'。比丘們,對於那些已經成為阿羅漢、漏盡、修行已畢、所作已辦、放下重擔、達到目標、徹底斷除有結、正確了知而解脫的比丘,我對這樣的比丘說'不應當不放逸'。為什麼呢?因為他們已經以不放逸完成了[修行],他們不可能放逸。比丘們,但是對於那些還在學習、尚未達到目標、渴望無上安穩的比丘,我對這樣的比丘說'應當不放逸'。為什麼呢?也許這些尊者通過使用適當的住處、親近善友、平衡諸根,能夠在現法中自己證知、證悟、成就並安住于善男子正確地從在家到出家所追求的無上梵行的終極目標!比丘們,我看到這些比丘不放逸的果報,所以說'應當不放逸'。
『『Sattime , bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

『『Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā [phassitvā (sī. pī.)] viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṃ, bhikkhave, bhikkhuno 『na appamādena karaṇīya』nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

『『Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno 『na appamādena karaṇīya』nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

『『Katamo ca, bhikkhave, puggalo kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṃ, bhikkhave, bhikkhuno 『appamādena karaṇīya』nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno 『appamādena karaṇīya』nti vadāmi.

『『Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno 『appamādena karaṇīya』nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno 『appamādena karaṇīya』nti vadāmi.

『『Katamo ca, bhikkhave, puggalo saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno 『appamādena karaṇīya』nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno 『appamādena karaṇīya』nti vadāmi.

"比丘們,世間有這七種人存在。哪七種?兩分解脫者、慧解脫者、身證者、見至者、信解脫者、隨法行者、隨信行者。比丘們,什麼是兩分解脫者?在這裡,比丘們,有人親身體驗那些超越色界的寂靜解脫,即無色界定,並且以智慧看見后,他的諸漏已盡。比丘們,這被稱為兩分解脫者。比丘們,我對這樣的比丘說'不應當不放逸'。為什麼呢?因為他已經以不放逸完成了[修行],他不可能放逸。比丘們,什麼是慧解脫者?在這裡,比丘們,有人沒有親身體驗那些超越色界的寂靜解脫,即無色界定,但以智慧看見后,他的諸漏已盡。比丘們,這被稱為慧解脫者。比丘們,我也對這樣的比丘說'不應當不放逸'。為什麼呢?因為他已經以不放逸完成了[修行],他不可能放逸。比丘們,什麼是身證者?在這裡,比丘們,有人親身體驗那些超越色界的寂靜解脫,即無色界定,並且以智慧看見后,他的一些漏已盡。比丘們,這被稱為身證者。比丘們,我對這樣的比丘說'應當不放逸'。為什麼呢?也許這位尊者通過使用適當的住處、親近善友、平衡諸根,能夠在現法中自己證知、證悟、成就並安住于善男子正確地從在家到出家所追求的無上梵行的終極目標!比丘們,我看到這位比丘不放逸的果報,所以說'應當不放逸'。比丘們,什麼是見至者?在這裡,比丘們,有人沒有親身體驗那些超越色界的寂靜解脫,即無色界定,但以智慧看見后,他的一些漏已盡,並且如來所宣說的法已被他以智慧明瞭和探究。比丘們,這被稱為見至者。比丘們,我也對這樣的比丘說'應當不放逸'。為什麼呢?也許這位尊者通過使用適當的住處、親近善友、平衡諸根,能夠在現法中自己證知、證悟、成就並安住于善男子正確地從在家到出家所追求的無上梵行的終極目標!比丘們,我看到這位比丘不放逸的果報,所以說'應當不放逸'。比丘們,什麼是信解脫者?在這裡,比丘們,有人沒有親身體驗那些超越色界的寂靜解脫,即無色界定,但以智慧看見后,他的一些漏已盡,並且他對如來的信心已經根深蒂固、穩固。比丘們,這被稱為信解脫者。比丘們,我也對這樣的比丘說'應當不放逸'。為什麼呢?也許這位尊者通過使用適當的住處、親近善友、平衡諸根,能夠在現法中自己證知、證悟、成就並安住于善男子正確地從在家到出家所追求的無上梵行的終極目標!比丘們,我看到這位比丘不放逸的果報,所以說'應當不放逸'。

『『Katamo ca, bhikkhave, puggalo dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā [disvā āsavā aparikkhīṇā (sī. pī.)] honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno 『appamādena karaṇīya』nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti ! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno 『appamādena karaṇīya』nti vadāmi.

『『Katamo ca, bhikkhave, puggalo saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā [disvā āsavā aparikkhīṇā (sī. pī.)] honti, tathāgate cassa saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno 『appamādena karaṇīya』nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno 『appamādena karaṇīya』nti vadāmi.

『『Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ [dhātānaṃ (ka.)] dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati. Sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi ; tampi nāma, bhikkhave, dhammassavanaṃ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṃ nāhosi. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.

"比丘們,什麼是隨法行者?在這裡,比丘們,有人沒有親身體驗那些超越色界的寂靜解脫,即無色界定,但以智慧看見后,他的一些漏已盡,並且如來所宣說的法已被他以智慧在一定程度上接受,而且他具有這些法:信根、精進根、念根、定根、慧根。比丘們,這被稱為隨法行者。比丘們,我也對這樣的比丘說'應當不放逸'。為什麼呢?也許這位尊者通過使用適當的住處、親近善友、平衡諸根,能夠在現法中自己證知、證悟、成就並安住于善男子正確地從在家到出家所追求的無上梵行的終極目標!比丘們,我看到這位比丘不放逸的果報,所以說'應當不放逸'。比丘們,什麼是隨信行者?在這裡,比丘們,有人沒有親身體驗那些超越色界的寂靜解脫,即無色界定,但以智慧看見后,他的一些漏已盡,並且他對如來有一定程度的信心和愛慕,而且他具有這些法:信根、精進根、念根、定根、慧根。比丘們,這被稱為隨信行者。比丘們,我也對這樣的比丘說'應當不放逸'。為什麼呢?也許這位尊者通過使用適當的住處、親近善友、平衡諸根,能夠在現法中自己證知、證悟、成就並安住于善男子正確地從在家到出家所追求的無上梵行的終極目標!比丘們,我看到這位比丘不放逸的果報,所以說'應當不放逸'。 183. 比丘們,我不說一開始就能實現完全的智慧;相反,比丘們,通過逐步學習、逐步修行、逐步實踐,才能實現完全的智慧。比丘們,如何通過逐步學習、逐步修行、逐步實踐來實現完全的智慧呢?在這裡,比丘們,一個人生起信心后,他親近[善知識];親近后,他恭敬[聽聞];恭敬后,他傾耳[聆聽];傾耳後,他聽聞法;聽聞后,他記住法;記住后,他思考法義;思考法義后,他接受法;接受法后,生起願望;生起願望后,他努力;努力后,他權衡;權衡后,他精進;精進后,他以身體證悟最高真理,以智慧透徹地了知它。比丘們,如果沒有那信心;比丘們,如果沒有那親近;比丘們,如果沒有那恭敬;比丘們,如果沒有那傾聽;比丘們,如果沒有那聽聞法;比丘們,如果沒有那記住法;比丘們,如果沒有那思考法義;比丘們,如果沒有那接受法;比丘們,如果沒有那願望;比丘們,如果沒有那努力;比丘們,如果沒有那權衡;比丘們,如果沒有那精進。比丘們,你們已經走上錯誤的道路,比丘們,你們已經走上邪道。比丘們,這些愚人已經多麼遠離了這個法和律啊!

『『Atthi , bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya. Uddisissāmi vo [uddiṭṭhassāpi (ka.)], bhikkhave, ājānissatha me ta』』nti? 『『Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro』』ti? Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti – 『evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā』ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya [pariyogāya (sī. pī. ka.), pariyogayha (syā. kaṃ.)] vattato ayamanudhammo hoti – 『satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṃ jānāmī』ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ [rumhaniyaṃ (sī. pī.)] satthusāsanaṃ hoti ojavantaṃ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – 『kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu [upasussatu sarīre (sī.), sarīre avasussatu (ka.)] maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ [santhānaṃ (sī. syā. pī.)] bhavissatī』ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kīṭāgirisuttaṃ niṭṭhitaṃ dasamaṃ.

Bhikkhuvaggo niṭṭhito dutiyo.

"比丘們,有一個四句偈的解釋,智者聽了之後不久就能以智慧理解其意義。比丘們,我將為你們誦出,你們能理解嗎?" "世尊,我們是誰,能理解法呢?" "比丘們,即使是那些貪愛物質、依賴物質、沉溺於物質的導師,也不會有這樣的想法:'如果我們這樣,我們就會這樣做;如果我們不這樣,我們就不會這樣做。'比丘們,更何況如來完全不沉溺於物質呢?比丘們,對於有信心的弟子,深入導師的教導並實踐的人來說,這是適當的想法:'世尊是導師,我是弟子;世尊知道,我不知道。'比丘們,對於有信心的弟子,深入導師的教導並實踐的人來說,導師的教導會變得堅固有力。比丘們,對於有信心的弟子,深入導師的教導並實踐的人來說,這是適當的想法:'即使我的皮、筋、骨都耗盡,身體的肉和血都乾涸,如果沒有達到人的力量、精進、勇猛所能達到的目標,我絕不會停止努力。'比丘們,對於有信心的弟子,深入導師的教導並實踐的人來說,可以期待兩種果報中的一種:現法中的完全智慧,或者如果還有餘[煩惱],則成為不還果。" 世尊說了這些。那些比丘對世尊的話感到滿意和歡喜。枳吒山經第十結束。比丘品第二結束。

Tassuddānaṃ –

Kuñjara-rāhula-sassataloko, mālukyaputto ca bhaddāli-nāmo;

Khudda-dijātha-sahampatiyācaṃ, nāḷaka-raññikiṭāgirināmo.

其摘要如下: 象、羅睺羅、常世、摩羅迦子與跋陀利; 小林、生天、梵天請、那羅迦、王、枳吒山。