中部40经/小马邑经(双大品[4])

这是我亲身听闻到的：有个时候，佛陀住在昂伽国一个名叫马邑的昂伽人村庄。在那里，佛陀对比丘们说："比丘们。"那些比丘回答说："世尊。"

佛陀如此说道："比丘们，人们称呼你们为'沙门'。当被问到'你们是谁？'时，你们也承认自己是'沙门'。比丘们，既然你们有这样的称号，也有这样的自称，那么你们就应当这样修学：'我们要实践适合沙门的修行。这样，我们的称号就会名副其实，我们的自称也会真实不虚。我们受用信众供养的衣服、饮食、卧具、医药等必需品，这些供养将会对施主们带来丰厚的果报。而且，我们的出家生活也将不会徒劳无功，而是富有成果和利益。'比丘们，你们应当如此修学。"

"比丘们，什么样的比丘没有实践适合沙门的修行呢？任何比丘如果贪婪而未断除贪欲，心怀恶意而未断除嗔恚（嗔恚解释：愤怒，生气），易怒而未断除忿怒，怀恨而未断除怨恨，轻贱他人而未断除轻蔑，自高自大而未断除傲慢，嫉妒而未断除妒忌，吝啬而未断除悭吝，狡诈而未断除欺骗，欺瞒而未断除虚伪，有恶欲而未断除邪欲，持邪见而未断除邪见 - 比丘们，如来说，由于未断除这些沙门的污垢、沙门的过失、沙门的渣滓，这些会导致堕落、招致恶报的行为，他就没有实践适合沙门的修行。比丘们，就像有一种叫做'夺命'的双刃利剑，锋利无比，被包裹在袈裟中。比丘们，如来说这个比丘的出家生活就如同那把剑。"

"比丘们，如来不是说仅仅穿着袈裟就构成沙门的身份。如来不是说仅仅裸体就构成沙门的身份。如来不是说仅仅涂灰蒙尘就构成沙门的身份。如来不是说仅仅每天沐浴就构成沙门的身份。如来不是说仅仅住在树下就构成沙门的身份。如来不是说仅仅露天而居就构成沙门的身份。如来不是说仅仅保持站立就构成沙门的身份。如来不是说仅仅定期进食就构成沙门的身份。如来不是说仅仅念诵咒语就构成沙门的身份。如来不是说仅仅蓄发结髻就构成沙门的身份。"

"比丘们，如果仅仅穿着袈裟就能使贪婪者断除贪欲，使怀有恶意者断除嗔恚，使易怒者断除忿怒，使怀恨者断除怨恨，使轻贱他人者断除轻蔑，使自高自大者断除傲慢，使嫉妒者断除妒忌，使吝啬者断除悭吝，使狡诈者断除欺骗，使欺瞒者断除虚伪，使有恶欲者断除邪欲，使持邪见者断除邪见，那么他的亲朋好友就会在他一出生时就让他穿上袈裟，劝导他说：'来吧，善人，你要穿上袈裟。穿上袈裟后，你就能断除贪欲、嗔恚、忿怒、怨恨、轻蔑、傲慢、妒忌、悭吝、欺骗、虚伪、邪欲和邪见。'但是，比丘们，如来看到有些穿袈裟的人仍然贪婪、怀有恶意、易怒、怀恨、轻贱他人、自高自大、嫉妒、吝啬、狡诈、欺瞒、有恶欲、持邪见。因此，如来不说仅仅穿着袈裟就构成沙门的身份。"

接下来，佛陀用相同的方式解释了为什么仅仅裸体、涂灰蒙尘等外在行为并不能构成真正的沙门身份。

"比丘们，什么样的比丘才是实践了适合沙门的修行呢？任何比丘如果曾经贪婪但已断除贪欲，曾经心怀恶意但已断除嗔恚，曾经易怒但已断除忿怒，曾经怀恨但已断除怨恨，曾经轻贱他人但已断除轻蔑，曾经自高自大但已断除傲慢，曾经嫉妒但已断除妒忌，曾经吝啬但已断除悭吝，曾经狡诈但已断除欺骗，曾经欺瞒但已断除虚伪，曾经有恶欲但已断除邪欲，曾经持邪见但已断除邪见 - 比丘们，如来说，由于断除了这些沙门的污垢、沙门的过失、沙门的渣滓，这些会导致堕落、招致恶报的行为，他就实践了适合沙门的修行。他观察到自己已经从这些恶不善法中净化。当他观察到自己已经从这些恶不善法中净化时，喜悦就会生起。喜悦生起后，欢喜就会生起。心中充满欢喜的人，身体就会轻安。身体轻安的人会感受到快乐。心中快乐的人，心就会得到定（定解释，见第九百三十二章）。"

"他以慈心遍满一方而住，如是第二方、第三方、第四方，上下四维，普遍一切处，广大、无量、无怨、无害。他以悲心...以喜心...以舍心遍满一方而住，如是第二方、第三方、第四方，上下四维，普遍一切处，广大、无量、无怨、无害。"

"比丘们，就像有一个清澈、甘甜、清凉、清净、易入、令人愉悦的水池。如果有人从东方来，被炎热所苦，疲惫不堪，口渴难耐，他来到这个水池，就能解除口渴，消除炎热之苦。如果有人从西方来...从北方来...从南方来...从任何方向来，被炎热所苦，疲惫不堪，口渴难耐，他来到这个水池，就能解除口渴，消除炎热之苦。"

"同样地，比丘们，如果有人从刹帝利种姓家庭出家（刹帝利种姓解释：意译地主、王种。略作刹利。乃印度四姓阶级中之第二阶级，地位仅次于婆罗门，乃王族、贵族、士族所属之阶级，系从事军事、政治者。释尊即出身此阶级），遵循如来所教导的法和律（律解释：戒律），修习慈、悲、喜、舍，他就能获得内心的平静。因为获得内心的平静，如来说他实践了适合沙门的修行。如果有人从婆罗门种姓家庭出家...从吠舍种姓家庭出家...从首陀罗种姓家庭出家...从任何种姓家庭出家（婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓；吠舍解释：印度四姓之一，即商人的族姓；首陀罗解释：略称首陀。为印度四姓中地位最低之奴隶阶级。从事担死人、除粪、养鸡猪、捕猎、屠杀、沽酒、兵伍等卑贱职务。乃雅利安人所征服之土著，随着婆罗门文化之隆盛而备受压迫，亦无任何宗教特权，并受传统婆罗门教轻蔑为无来生之贱民，故称为一生族。释尊对此主张四姓平等，并允许首陀罗阶级出家），遵循如来所教导的法和律，修习慈、悲、喜、舍，他就能获得内心的平静。因为获得内心的平静，如来说他实践了适合沙门的修行。"

"如果有人从刹帝利种姓家庭出家，通过断尽烦恼，在现法中自己证知、实现、安住于无漏的心解脱、慧解脱（无漏解释：有漏之对称。漏，为漏泄之意，乃烦恼之异名。贪、嗔等烦恼，日夜由眼、耳等六根门漏泄不止，故称为漏。又漏有漏落之意，烦恼能令人落入于三恶道，故称漏。因之称有烦恼之法为有漏；称离烦恼垢染之清净法为无漏，如涅槃、菩提，与一切能断除三界烦恼之法，均属无漏），那么通过断尽烦恼，他就成为真正的沙门。如果有人从婆罗门种姓家庭出家...从吠舍种姓家庭出家...从首陀罗种姓家庭出家...从任何种姓家庭出家，通过断尽烦恼，在现法中自己证知、实现、安住于无漏的心解脱、慧解脱，那么通过断尽烦恼，他就成为真正的沙门。"

佛陀说了这番话。那些比丘对佛陀的话感到欢喜，心悦诚服。

小马邑经完。大双品第四完。

巴利语原版经文

MN.40/(10) Cūḷa-assapurasuttaṃ

　　 435. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha. Tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ– ‘yā samaṇasāmīcippaṭipadā taṃ paṭipajjissāma; evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā; yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā sa-udrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

　　 436. “Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṃ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṃ appahīnaṃ hoti saṭhassa sāṭheyyaṃ appahīnaṃ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti– imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ appahānā ‘na samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Seyyathāpi, bhikkhave, matajaṃ nāma āvudhajātaṃ ubhatodhāraṃ pītanisitaṃ. Tadassa saṅghāṭiyā sampārutaṃ sampaliveṭhitaṃ. Tathūpamāhaṃ, bhikkhave, imassa bhikkhuno pabbajjaṃ vadāmi.

　　 437. “Nāhaṃ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, acelakassa acelakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave udakorohakassa udakorohaṇamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.

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

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

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

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

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

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Cūḷa-assapurasuttaṃ niṭṭhitaṃ dasamaṃ.

　　 Mahāyamakavaggo niṭṭhito catuttho.

　　 Tassuddānaṃ–

　　 Giñjakasālavanaṃ pariharituṃ, paññavato puna saccakanisedho;

　　 Mukhavaṇṇapasīdanatāpindo, kevaṭṭa-assapurajaṭilena.