第3经 哈利迪卡尼经

如是我闻。一时，尊者大迦旃延住在阿槃提国的鸟巢山崖。那时，居士哈利迪卡尼来到大迦旃延尊者处，向尊者礼敬后，坐在一旁。坐下后，哈利迪卡尼居士对大迦旃延尊者说：

"尊者，世尊在八品的摩根提问中说：

'舍弃住处，无所依止，

圣者不与村人亲近。

远离欲望，无所期待，

不与他人争论纷争。'

尊者，这段世尊简略说的话，应如何详细理解其义？"

[大迦旃延回答：]

"居士，色界是识的住处。被色界的贪欲束缚的识，称为'有住处者'。受界是识的住处。被受界的贪欲束缚的识，称为'有住处者'。想界是识的住处。被想界的贪欲束缚的识，称为'有住处者'。行界是识的住处。被行界的贪欲束缚的识，称为'有住处者'。如是，居士，为有住处者。

"居士，如何是无住处者？居士，如来已断除对色界的欲、贪、喜、爱、执取、心的执着与随眠，已根除，如截断多罗树根，令其不复生长。因此如来称为'无住处者'。对受界、想界、行界、识界的欲、贪、喜、爱、执取、心的执着与随眠，如来也都已断除，已根除，如截断多罗树根，令其不复生长。因此如来称为'无住处者'。如是，居士，为无住处者。

"居士，如何是依止者？由于执着色相、声相、香相、味相、触相、法相而生起系缚，称为'依止者'。如是，居士，为依止者。

"居士，如何是无依止者？如来已断除对色相、声相、香相、味相、触相、法相的执着，已根除，如截断多罗树根，令其不复生长。因此如来称为'无依止者'。如是，居士，为无依止者。

"居士，如何与村人亲近？此处，居士，某人与在家人交往，同喜同忧，他人快乐时他快乐，他人痛苦时他痛苦，当他人有事务时他亲自参与。如是，居士，为与村人亲近。

"居士，如何不与村人亲近？此处，居士，比丘不与在家人交往，不同喜同忧，他人快乐时不快乐，他人痛苦时不痛苦，当他人有事务时不参与。如是，居士，为不与村人亲近。

"居士，如何是未离欲者？此处，居士，某人对欲望未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱。如是，居士，为未离欲者。

"居士，如何是离欲者？此处，居士，某人对欲望已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱。如是，居士，为离欲者。

"居士，如何是有期待者？此处，居士，某人这样想：'未来我要有如是色，如是受，如是想，如是行，如是识。'如是，居士，为有期待者。

"居士，如何是无期待者？此处，居士，某人不作如是想：'未来我要有如是色，如是受，如是想，如是行，如是识。'如是，居士，为无期待者。

"居士，如何是与人争论者？此处，居士，某人作如是言论：'你不了解此法律，我了解此法律。你怎能了解此法律？你行邪道，我行正道。我说在前的你说在后，该说在后的你说在前。我说相应，你说不相应。你的主张已被推翻。你已被驳倒，去寻求解脱吧。若能力所及，就来辩解吧。'如是，居士，为与人争论者。

"居士，如何是不与人争论者？此处，居士，比丘不作如是言论：'你不了解此法律...(乃至)...若能力所及，就来辩解吧。'如是，居士，为不与人争论者。

"如是，居士，世尊在八品的摩根提问中所说：

'舍弃住处，无所依止，

圣者不与村人亲近。

远离欲望，无所期待，

不与他人争论纷争。'

这段世尊简略说的话，应如是详细理解其义。"

第4经 第二哈利迪卡尼经

如是我闻。一时，尊者大迦旃延住在阿槃提国的鸟巢山崖。当时，哈利迪卡尼居士来到尊者大迦旃延处...(略)...坐在一旁后，哈利迪卡尼居士对尊者大迦旃延说：

"尊者，世尊在帝释所问经中说：'彼等沙门婆罗门已灭尽渴爱而解脱，他们已达究竟，已得究竟安稳，已成究竟梵行，已达究竟目标，为人天中最胜者。'

"尊者，这段世尊简略说的话，应如何详细理解其义？"

[大迦旃延回答：]

"居士，由于色界的欲、贪、喜、爱、执取、心的执着与随眠的灭尽、离欲、止息、舍离、弃舍，故说心善解脱。

"由于受界...想界...行界...识界的欲、贪、喜、爱、执取、心的执着与随眠的灭尽、离欲、止息、舍离、弃舍，故说心善解脱。

"如是，居士，世尊在帝释所问经中所说：'彼等沙门婆罗门已灭尽渴爱而解脱，他们已达究竟，已得究竟安稳，已成究竟梵行，已达究竟目标，为人天中最胜者。'这段世尊简略说的话，应如是详细理解其义。"

第5经 三昧经

如是我闻。一时，世尊住在舍卫城祇树给孤独园。在那里，世尊呼唤比丘们："诸比丘。"比丘们回答说："大德。"世尊如是说：

"诸比丘，应修习三昧（禅定）。诸比丘，入定的比丘能如实了知。如实了知什么？如实了知色的生起与灭没，受的生起与灭没，想的生起与灭没，行的生起与灭没，识的生起与灭没。

"诸比丘，什么是色的生起，什么是受的生起，什么是想的生起，什么是行的生起，什么是识的生起？在此，诸比丘，比丘欢喜、赞叹、执着而住。

"欢喜、赞叹、执着什么而住？欢喜色、赞叹色、执着色而住。当他欢喜色、赞叹色、执着色而住时，喜生起。对色的喜即是取。缘取有有，缘有有生，缘生有老死、忧悲苦恼忧恼生起。如是这整个苦蕴生起。

"欢喜受...(乃至)...欢喜想...欢喜行...欢喜识、赞叹识、执着识而住。当他欢喜识、赞叹识、执着识而住时，喜生起。对识的喜即是取。缘取有有，缘有有生，缘生有...(乃至)...如是这整个苦蕴生起。

"诸比丘，这是色的生起，这是受的生起，这是想的生起，这是行的生起，这是识的生起。

"诸比丘，什么是色的灭没，什么是受的...什么是想的...什么是行的...什么是识的灭没？

"在此，诸比丘，不欢喜、不赞叹、不执着而住。

"不欢喜、不赞叹、不执着什么而住？不欢喜色、不赞叹色、不执着色而住。当他不欢喜色、不赞叹色、不执着色而住时，对色的喜灭。喜灭则取灭，取灭则有灭...(乃至)...如是这整个苦蕴灭。

"不欢喜受、不赞叹受、不执着受而住。当他不欢喜受、不赞叹受、不执着而住时，对受的喜灭。喜灭则取灭，取灭则有灭...(乃至)...如是这整个苦蕴灭。

"不欢喜想...(乃至)...不欢喜行、不赞叹行、不执着行而住。当他不欢喜行、不赞叹行、不执着行而住时，对行的喜灭。喜灭则取灭，取灭则有灭...(乃至)...如是这整个苦蕴灭。

"不欢喜识、不赞叹识、不执着识而住。当他不欢喜识、不赞叹识、不执着识而住时，对识的喜灭。喜灭则取灭...(乃至)...如是这整个苦蕴灭。

"诸比丘，这是色的灭没，这是受的灭没，这是想的灭没，这是行的灭没，这是识的灭没。"

这些经文主要讲述了：

1. 第3经解释了如何超越执着、依止，以及如何不与世俗纠缠。

2. 第4经阐述了通过灭除渴爱获得解脱的道理。

3. 第5经说明了修习禅定的重要性，以及如何通过禅定如实了知五蕴的生灭。

这些经文都围绕着佛教的核心教义：解脱、无执着、禅定等主题展开。

巴利语原版经文

SN.22.3/(3). Hāliddikānisuttaṃ

　　 3. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca– “vuttamidaṃ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe–

　　 “Okaṃ pahāya aniketasārī,

　　 Gāme akubbaṃ muni santhavāni.

　　 Kāmehi ritto apurakkharāno,

　　 Kathaṃ na viggayha janena kayirā”ti.

　　 “Imassa nu kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?

　　 “Rūpadhātu kho, gahapati, viññāṇassa oko. Rūpadhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Vedanādhātu kho, gahapati, viññāṇassa oko. Vedanādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saññādhātu kho, gahapati, viññāṇassa oko. Saññādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saṅkhāradhātu kho, gahapati, viññāṇassa oko. Saṅkhāradhāturāga-vinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Evaṃ kho, gahapati, okasārī hoti.

　　 “Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Evaṃ kho, gahapati, anokasārī hoti.

　　 “Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Saddanimitta …pe… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Evaṃ kho, gahapati, niketasārī hoti.

　　 “Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Evaṃ kho, gahapati, aniketasārī hoti.

　　 “Kathañca, gahapati, gāme santhavajāto hoti? Idha, gahapati, ekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme santhavajāto hoti.

　　 “Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, bhikkhu gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme na santhavajāto hoti.

　　 “Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatachando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṃ kho, gahapati, kāmehi aritto hoti.

　　 “Kathañca, gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatachando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho Evaṃ kho, gahapati, kāmehi ritto hoti.

　　 “Kathañca, gahapati, purakkharāno hoti? Idha, gahapati, ekaccassa evaṃ hoti– ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, gahapati, purakkharāno hoti.

　　 “Kathañca, gahapati, apurakkharāno hoti? Idha, gahapati, ekaccassa na evaṃ hoti– ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, gahapati, apurakkharāno hoti.

　　 “Kathañca gahapati, kathaṃ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti– ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi; ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṃ pacchā avaca; pacchā vacanīyaṃ pure avaca. Sahitaṃ me, asahitaṃ te. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.

　　 “Kathañca gahapati, kathaṃ na viggayha janena kattā hoti? Idha, gahapati, bhikkhu na evarūpiṃ kathaṃ kattā hoti– ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ na viggayha janena kattā hoti.

　　 “Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe–

　　 “Okaṃ pahāya aniketasārī, gāme akubbaṃ munisanthavāni.

　　 Kāmehi ritto apurakkharāno, kathaṃ na viggayha janena kayirā”ti.

　　 “Imassa kho, gahapati, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Tatiyaṃ.

SN.22.4/(4). Dutiyahāliddikānisuttaṃ

　　 4. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno …pe… ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca– “vuttamidaṃ, bhante, bhagavatā sakkapañhe– ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’”ti.

　　 “Imassa nu kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?

　　 “Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā cittaṃ suvimuttanti vuccati.

　　 “Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā cittaṃ suvimuttanti vuccati.

　　 “Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā sakkapañhe– ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’”ti.

　　 “Imassa kho, gahapati, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Catutthaṃ.

SN.22.5/(5). Samādhisuttaṃ

　　 5. 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– “samādhiṃ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca”.

　　 “Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṃ samudayo, ko viññāṇassa samudayo? Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.

　　 “Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? Rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā rūpe nandī tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

　　 “Vedanaṃ abhinandati …pe… saññaṃ abhinandati… saṅkhāre abhinandati… viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā viññāṇe nandī tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

　　 “Ayaṃ, bhikkhave, rūpassa samudayo; ayaṃ vedanāya samudayo; ayaṃ saññāya samudayo; ayaṃ saṅkhārānaṃ samudayo; ayaṃ viññāṇassa samudayo.

　　 “Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya… ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa atthaṅgamo?

　　 Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.

　　 “Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati? Rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

　　 “Vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa vedanaṃ anabhinandato anabhivadato anajjhosā tiṭṭhato yā vedanāya nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

　　 “Saññaṃ nābhinandati …pe… saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

　　 “Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

　　 “Ayaṃ bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya atthaṅgamo, ayaṃ saññāya atthaṅgamo, ayaṃ saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo”ti. Pañcamaṃ.