增支部3集14经到16经

14. 转轮王经

"比丘们,即使是那位如法的转轮圣王,他也不能在没有国王的情况下转动法轮。"当这样说时,一位比丘对世尊说道:"尊者,谁是如法的转轮圣王的国王呢?" 世尊回答说:"比丘,是法。"

"在这里,比丘,如法的转轮圣王依靠法,尊重法,敬重法,崇敬法,以法为旗帜,以法为标准,以法为主,为自己的内眷属提供如法的保护、庇护和安全。"

"再者,比丘,如法的转轮圣王依靠法,尊重法,敬重法,崇敬法,以法为旗帜,以法为标准,以法为主,为刹帝利、随从、军队、婆罗门和居士、城镇和乡村居民、沙门和婆罗门、野兽和鸟类提供如法的保护、庇护和安全。比丘,那位如法的转轮圣王依靠法,尊重法,敬重法,崇敬法,以法为旗帜,以法为标准,以法为主,为自己的内眷属提供如法的保护、庇护和安全,为刹帝利、随从、军队、婆罗门和居士、城镇和乡村居民、沙门和婆罗门、野兽和鸟类提供如法的保护、庇护和安全后,他以法转动法轮。这法轮是任何人类敌人都无法阻止的。"

"同样地,比丘,如来、阿罗汉、正等正觉者,作为如法的法王,依靠法,尊重法,敬重法,崇敬法,以法为旗帜,以法为标准,以法为主,为身业提供如法的保护、庇护和安全,说:'这样的身业应该实行,这样的身业不应该实行。'"

"再者,比丘,如来、阿罗汉、正等正觉者,作为如法的法王,依靠法,尊重法,敬重法,崇敬法,以法为旗帜,以法为标准,以法为主,为语业提供如法的保护、庇护和安全,说:'这样的语业应该实行,这样的语业不应该实行。'...为意业[提供如法的保护、庇护和安全],说:'这样的意业应该实行,这样的意业不应该实行。'"

"比丘,那位如来、阿罗汉、正等正觉者,作为如法的法王,依靠法,尊重法,敬重法,崇敬法,以法为旗帜,以法为标准,以法为主,为身业提供如法的保护、庇护和安全,为语业提供如法的保护、庇护和安全,为意业提供如法的保护、庇护和安全后,他以法转动无上的法轮。这法轮是任何沙门、婆罗门、天神、魔罗、梵天或世间任何众生都无法阻止的。"第四。

15. 萨切达那经

有一次,世尊住在波罗奈城仙人坠处的鹿野苑。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊如此说道:

"比丘们,从前有一位名叫萨切达那的国王。那时,比丘们,萨切达那王召唤造车匠说:'朋友造车匠,六个月后我将有一场战争。朋友造车匠,你能为我制作一对新车轮吗?''陛下,我能。'比丘们,造车匠回答萨切达那王。然后,比丘们,造车匠在六个月零六夜内完成了一个车轮。于是,比丘们,萨切达那王召唤造车匠说:'朋友造车匠,六天后我将有一场战争,新的一对车轮完成了吗?''陛下,在这六个月零六夜内,我只完成了一个车轮。''朋友造车匠,你能在这六天内完成第二个车轮吗?''陛下,我能。'比丘们,造车匠在六天内完成了第二个车轮,带着新的一对车轮来到萨切达那王面前,说:'陛下,这是为您完成的新的一对车轮。''朋友造车匠,你用六个月零六夜完成的这个车轮和你用六天完成的这个车轮有什么区别?我看不出它们有什么区别。''陛下,它们是有区别的。请陛下观察区别。'"

"然后,比丘们,造车匠让那个用六天完成的车轮转动。它转动后,走完了初始动力所能达到的距离,然后摇晃着倒在地上。而那个用六个月零六夜完成的车轮,他也让它转动。它转动后,走完了初始动力所能达到的距离,然后好像固定在轴上一样停住了。"

"'朋友造车匠,是什么原因,什么条件导致这个用六天完成的车轮转动后,走完了初始动力所能达到的距离,然后摇晃着倒在地上?朋友造车匠,又是什么原因,什么条件导致这个用六个月零六夜完成的车轮转动后,走完了初始动力所能达到的距离,然后好像固定在轴上一样停住了?''陛下,这个用六天完成的车轮,它的轮圈是弯曲的、有缺陷的、有瑕疵的,辐条是弯曲的、有缺陷的、有瑕疵的,轮毂也是弯曲的、有缺陷的、有瑕疵的。由于轮圈的弯曲、缺陷和瑕疵,辐条的弯曲、缺陷和瑕疵,轮毂的弯曲、缺陷和瑕疵,它转动后,走完了初始动力所能达到的距离,然后摇晃着倒在地上。但是,陛下,这个用六个月零六夜完成的车轮,它的轮圈是笔直的、无缺陷的、无瑕疵的,辐条是笔直的、无缺陷的、无瑕疵的,轮毂也是笔直的、无缺陷的、无瑕疵的。由于轮圈的笔直、无缺陷和无瑕疵,辐条的笔直、无缺陷和无瑕疵,轮毂的笔直、无缺陷和无瑕疵,它转动后,走完了初始动力所能达到的距离,然后好像固定在轴上一样停住了。'"

"比丘们,你们可能会这样想:'那时的造车匠肯定是别人。'但不应该这样看。那时的造车匠就是我。那时,比丘们,我精通木材的弯曲、缺陷和瑕疵。而现在,比丘们,我是阿罗汉、正等正觉者,精通身体的弯曲、缺陷和瑕疵,精通言语的弯曲、缺陷和瑕疵,精通心意的弯曲、缺陷和瑕疵。比丘们,任何比丘或比丘尼,如果没有断除身体的弯曲、缺陷和瑕疵,没有断除言语的弯曲、缺陷和瑕疵,没有断除心意的弯曲、缺陷和瑕疵,他们就会从这个法和律中坠落,就像那个用六天完成的车轮一样。"

"比丘们,任何比丘或比丘尼,如果已经断除了身体的弯曲、缺陷和瑕疵,已经断除了言语的弯曲、缺陷和瑕疵,已经断除了心意的弯曲、缺陷和瑕疵,他们就会在这个法和律中稳固,就像那个用六个月零六夜完成的车轮一样。"

"因此,比丘们,你们应该这样学习:'我们将断除身体的弯曲、缺陷和瑕疵,我们将断除言语的弯曲、缺陷和瑕疵,我们将断除心意的弯曲、缺陷和瑕疵。'比丘们,你们应该这样学习。"第五。

16. 无过失之道经

"比丘们,具备三法的比丘已经走上了无过失之道,并且已经开始努力断尽烦恼。哪三法?在这里,比丘们,比丘守护诸根门,饮食知量,保持警觉。"

"比丘们,比丘如何守护诸根门?在这里,比丘们,比丘看见色法后,不执取相,不执取细相。他为了防止贪婪、忧郁等恶不善法由于眼根不受守护而生起,他实行守护,保护眼根,成就眼根的防护。听到声音后...闻到气味后...尝到味道后...触到触觉后...了知法尘后,不执取相,不执取细相。他为了防止贪婪、忧郁等恶不善法由于意根不受守护而生起,他实行守护,保护意根,成就意根的防护。比丘们,这就是比丘如何守护诸根门。"

"比丘们,比丘如何饮食知量?在这里,比丘们,比丘如理思维而食用食物-'不为嬉戏,不为骄慢,不为装饰,不为庄严,只是为了这个身体的存续和维持,为了止息伤害,为了资助梵行,如此我将消除旧的痛苦感受,不引起新的痛苦感受,我将维持生命,无过且安住。'比丘们,这就是比丘如何饮食知量。"

"比丘们,比丘如何保持警觉?在这里,比丘们,比丘在白天通过经行和静坐来净化心灵,去除障碍法。在初夜通过经行和静坐来净化心灵,去除障碍法。在中夜以右胁而卧,作狮子卧,一足叠一足,具念正知,心中记住起身之想。在后夜起身,通过经行和静坐来净化心灵,去除障碍法。比丘们,这就是比丘如何保持警觉。比丘们,具备这三法的比丘已经走上了无过失之道,并且已经开始努力断尽烦恼。"第六。

巴利语原版经文

14/ 4. Cakkavattisuttaṃ

　　 14. “Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā sopi na arājakaṃ cakkaṃ vattetī”ti. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca “ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā”ti? “Dhammo, bhikkhū”ti bhagavā avoca– “idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati antojanasmiṃ”.

　　 “Puna caparaṃ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati khattiyesu, anuyantesu, balakāyasmiṃ, brāhmaṇagahapatikesu negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu. Sa kho so bhikkhu rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā antojanasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā khattiyesu, anuyantesu, balakāyasmiṃ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu, dhammeneva cakkaṃ vatteti. Taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

　　 “Evamevaṃ kho, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati kāyakammasmiṃ– ‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabban’”ti.

　　 “Puna caparaṃ, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati vacīkammasmiṃ– ‘evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabban’ti …pe… manokammasmiṃ – ‘evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabban’”ti.

　　 “Sa kho so, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā kāyakammasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā vacīkammasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā manokammasmiṃ, dhammeneva anuttaraṃ dhammacakkaṃ pavatteti. Taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Catutthaṃ.

15/ 5. Sacetanasuttaṃ

　　 15. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Bhūtapubbaṃ, bhikkhave, rājā ahosi sacetano nāma. Atha kho, bhikkhave, rājā sacetano rathakāraṃ āmantesi– ‘ito me, samma rathakāra, channaṃ māsānaṃ accayena saṅgāmo bhavissati. Sakkhissasi me, samma rathakāra, navaṃ cakkayugaṃ kātun’ti? ‘Sakkomi devā’ti kho, bhikkhave, rathakāro rañño sacetanassa paccassosi. Atha kho, bhikkhave, rathakāro chahi māsehi chārattūnehi ekaṃ cakkaṃ niṭṭhāpesi. Atha kho, bhikkhave, rājā sacetano rathakāraṃ āmantesi – ‘ito me, samma rathakāra, channaṃ divasānaṃ accayena saṅgāmo bhavissati, niṭṭhitaṃ navaṃ cakkayugan’ti? ‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṃ cakkaṃ niṭṭhitan’ti. ‘Sakkhissasi pana me, samma rathakāra, imehi chahi divasehi dutiyaṃ cakkaṃ niṭṭhāpetun’ti? ‘Sakkomi devā’ti kho, bhikkhave, rathakāro chahi divasehi dutiyaṃ cakkaṃ niṭṭhāpetvā navaṃ cakkayugaṃ ādāya yena rājā sacetano tenupasaṅkami; upasaṅkamitvā rājānaṃ sacetanaṃ etadavoca– ‘idaṃ te, deva, navaṃ cakkayugaṃ niṭṭhitan’ti. ‘Yañca te idaṃ, samma rathakāra, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi yañca te idaṃ cakkaṃ chahi divasehi niṭṭhitaṃ, imesaṃ kiṃ nānākaraṇaṃ? Nesāhaṃ kiñci nānākaraṇaṃ passāmī’ti. ‘Atthesaṃ, deva, nānākaraṇaṃ. Passatu devo nānākaraṇan’”ti.

　　 “Atha kho, bhikkhave, rathakāro yaṃ taṃ cakkaṃ chahi divasehi niṭṭhitaṃ taṃ pavattesi. Taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati. Yaṃ pana taṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi taṃ pavattesi. Taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsi.

　　 “‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṃ cakkaṃ chahi divasehi niṭṭhitaṃ taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati? Ko pana, samma rathakāra, hetu ko paccayo yamidaṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’ti? ‘Yamidaṃ, deva, cakkaṃ chahi divasehi niṭṭhitaṃ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā. Taṃ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati. Yaṃ pana taṃ, deva, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā. Taṃ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’”ti.

　　 “Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘añño nūna tena samayena so rathakāro ahosī’ti! Na kho panetaṃ, bhikkhave, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena so rathakāro ahosiṃ. Tadāhaṃ, bhikkhave, kusalo dāruvaṅkānaṃ dārudosānaṃ dārukasāvānaṃ. Etarahi kho panāhaṃ, bhikkhave, arahaṃ sammāsambuddho kusalo kāyavaṅkānaṃ kāyadosānaṃ kāyakasāvānaṃ, kusalo vacīvaṅkānaṃ vacīdosānaṃ vacīkasāvānaṃ, kusalo manovaṅkānaṃ manodosānaṃ manokasāvānaṃ. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṃ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṃ cakkaṃ chahi divasehi niṭṭhitaṃ.

　　 “Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo evaṃ patiṭṭhitā te, bhikkhave, imasmiṃ dhammavinaye, seyyathāpi taṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi.

　　 “Tasmātiha bhikkhave, evaṃ sikkhitabbaṃ– ‘kāyavaṅkaṃ pajahissāma kāyadosaṃ kāyakasāvaṃ, vacīvaṅkaṃ pajahissāma vacīdosaṃ vacīkasāvaṃ, manovaṅkaṃ pajahissāma manodosaṃ manokasāvan’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Pañcamaṃ.

16/ 6. Apaṇṇakasuttaṃ

　　 16. “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi tīhi? Idha, bhikkhave, bhikkhu indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.

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

　　 “Kathañca bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti– ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

　　 “Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti. Chaṭṭhaṃ.