長部16經 第二頌 - 大般涅槃經 多譯本對讀

Ariyasaccakathā

155. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena koṭigāmo tadavasari. Tatra sudaṃ bhagavā koṭigāme viharati. Tatra kho bhagavā bhikkhū āmantesi –

‘‘Catunnaṃ , bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ dukkhasamudayo (syā.) ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ dukkhanirodho (syā.) ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthidāni punabbhavo’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

聖諦的談說

155. 那時，世尊召喚尊者阿難：

「來！阿難！我們去拘利村。」

「是的，大德！」尊者阿難回答世尊。

那時，世尊與大比丘僧團一起抵達拘利村。在那裡，世尊住在拘利村。在那裡，世尊召喚比丘們：

「比丘們！因為對四聖諦的不隨覺[CFn076] 、不通達，這樣，我與你們就流轉過這長途的輪迴，哪四個呢？比丘們！因為對苦聖諦的不隨覺、不通達，這樣，我與你們就流轉過這長途的輪迴；因為對苦集[CFn077] 聖諦的不隨覺、不通達，這樣，我與你們就流轉過這長途的輪迴；因為對苦滅[CFn078] 聖諦的不隨覺、不通達，這樣，我與你們就流轉過這長途的輪迴；因為對導向苦滅道跡[CFn079] 聖諦的不隨覺、不通達，這樣，我與你們就流轉過這長途的輪迴。

比丘們！這苦聖諦已隨覺、已通達，苦集聖諦已隨覺、已通達，苦滅聖諦已隨覺、已通達，導向苦滅道跡聖諦已隨覺、已通達，有的渴愛[CFn080] 已被切斷，有之管道[CFn081] 已盡，現在不再有再生。」

這就是世尊所說，說了這個後，善逝[CFn082] 、大師[CFn083] 又更進一步這麼說：

155. 1. 這時候，世尊對阿難尊者說： “阿難，來吧，我們一起去拘胝村。”

阿難尊者回答世尊： “大德，是的。” 於是世尊便和人數眾多的比丘僧團一起前往拘胝村。世尊住在拘胝村。

2. 在那裏，世尊對比丘說：

“比丘們，因為不覺悟、不洞悉四聖諦，所以我和你們長期輪迴生死。四聖諦是什麼呢？

“比丘們，因為不覺悟、不洞悉苦聖諦，所以我和你們長期輪迴生死。

“比丘們，因為不覺悟、不洞悉苦集聖諦，所以我和你們長期輪迴生死。

“比丘們，因為不覺悟、不洞悉苦滅聖諦，所以我和你們長期輪迴生死。

“比丘們，因為不覺悟、不洞悉苦滅之道聖諦，所以我和你們長期輪迴生死。

“比丘們，因為現在我覺悟、洞悉苦聖諦，覺悟、洞悉苦集聖諦，覺悟、洞悉苦滅聖諦，覺悟、洞悉苦滅之道聖諦，所以我截斷了有愛，盡除了有因，從此不再受後有。”

3. 世尊．善逝．導師說了以上的話後，再說以下偈頌：

第 二 章

155. 01　爾時世尊語尊者阿難說：「來，阿難，我等去柯提村。」

「是，世尊。」尊者阿難回答說。於是佛與大比丘僧眾向柯提村進行。到已，佛陀即在村上住。

02　爾時佛告諸比丘說：「諸比丘，因未能瞭解四種聖諦，我等長期輪轉生死之途。何者為四？諸比丘，是苦諦、苦因諦、苦滅諦、和引苦入於毀滅之途的道諦。諸比丘，若能瞭解此四聖諦，則取欲已盡，有因已滅，從此不再受生」。

03　薄伽梵說是語已，復以偈頌曰：

[The Second Chapter for Recitation]

[13: The Four Noble Truths]

155. Then the Gracious One addressed venerable Ānanda, (saying): “Come Ānanda let us approach Koṭigāma.”[AFn053] “Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Koṭigāma. There the Gracious One lived near Koṭigāma.

There the Gracious One addressed the monks, (saying):

“Because of a lack of understanding and a lack of penetration, monks, of Four Noble Truths[AFn054] both you and I have been wandering and running along (in Saṁsāra) for a long time.

Which four?

1) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of Suffering both you and I have been wandering and running along (in Saṁsāra) for a long time.

2) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Arising of Suffering both you and I have been wandering and running along (in Saṁsāra) for a long time.

3) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Cessation of Suffering both you and I have been wandering and running along (in Saṁsāra) for a long time.

4) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Practice going to the Cessation of Suffering both you and I have been wandering and running along (in Saṁsāra) for a long time.

(But now) the Noble Truth of Suffering has been understood and penetrated, the Noble Truth of the Arising of Suffering has been understood and penetrated, the Noble Truth of the Cessation of Suffering has been understood and penetrated, the Noble Truth of the Practice going to the Cessation of Suffering has been understood and penetrated. Craving for continued existence has been cut off, what leads to rebirth has been exhausted, there is no continuation in existence.”

The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more:[AFn055]

Part Two: The Journey to Vesali

The Four Noble Truths

155. 1. Now the Blessed One spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Kotigama."

"So be it, Lord." And the Blessed One took up his abode at Kotigama together with a large community of bhikkhus.

2. And the Blessed One addressed the bhikkhus, saying:

"Bhikkhus, it is through not realizing, through not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by me as well as by you. What are these four? They are the noble truth of suffering; the noble truth of the origin of suffering; the noble truth of the cessation of suffering; and the noble truth of the way to the cessation of suffering. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming."

3. Thus it was said by the Blessed One. And the Happy One, the Master, further said:

在那裡，當世尊住在拘利村時，他也對比丘們多作這法說：

「像這樣是戒；像這樣是定；像這樣是慧，當已遍修習戒時，定有大果、大效益；當已遍修習定時，慧有大果、大效益；已遍修習慧的心就完全地解脫煩惱，即：欲的煩惱、有的煩惱、無明的煩惱。」

There also the Gracious One, while living in Koṭigāma, spoke frequently to the monks about the Teaching, (saying):

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of (craving for) continued existence, the pollutant of ignorance.”

Anāvattidhammasambodhiparāyaṇā

156. Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena nātikā nādikā (syā. pī.) tenupaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nātikā tadavasari. Tatrapi sudaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati , ko abhisamparāyo? Kukkuṭo kakudho (syā.) nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Kāḷimbo kāliṅgo (pī.), kāraḷimbo (syā.) nāma, bhante, upāsako…pe… nikaṭo nāma, bhante, upāsako… kaṭissaho kaṭissabho (sī. pī.) nāma, bhante, upāsako… tuṭṭho nāma, bhante, upāsako… santuṭṭho nāma, bhante, upāsako… bhaddo bhaṭo (syā.) nāma, bhante, upāsako… subhaddo subhaṭo (syā.) nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo’’ti?

不還者與以正覺為彼岸

156. 那時，世尊如其意住在拘利村後，召喚尊者阿難：

「來！阿難！我們去親戚村。」

「是的，大德！」尊者阿難回答世尊。

那時，世尊與大比丘僧團一起抵達親戚村[CFn084] ，在那裡，世尊住在親戚村的磚屋中。

那時，尊者阿難去見世尊。抵達後，向世尊問訊，接著在一旁坐下。在一旁坐好後，尊者阿難對世尊這麼說：

「大德！名叫薩哈的比丘在親戚村死了，他的去處是什麼？來世是什麼？大德！名叫難陀的比丘尼在親戚村死了，她的去處是什麼？來世是什麼？大德！名叫善施的優婆塞在親戚村死了，他的去處是什麼？來世是什麼？大德！名叫善生的優婆夷[CFn085] 在親戚村死了，她的去處是什麼？來世是什麼？大德！名叫公雞的優婆塞在親戚村死了，他的去處是什麼？來世是什麼？大德！名叫迦哩巴的優婆塞……（中略）大德！名叫尼迦達的優婆塞……（中略）大德！名叫迦低沙哈的優婆塞……（中略）大德！名叫滿足的優婆塞……（中略）大德！名叫善滿足的優婆塞……（中略）大德！名叫吉祥的優婆塞……（中略）大德！名叫善吉祥的優婆塞在親戚村死了，他的去處是什麼？來世是什麼？」

156. 5. 世尊在拘胝村住了一段時間後，便對阿難尊者說： “阿難，來吧，我們一起去那提迦。”

阿難尊者回答世尊： “大德，是的。” 於是世尊便和人數眾多的比丘僧團一起前往那提迦。世尊住在那提迦的磚屋。

6. 這時候，阿難尊者去到世尊那裏，對世尊作禮，然後坐在一邊。阿難尊者對世尊說： “大德，在那提迦有一位名叫沙蘭的比丘命終，他的去向怎麼樣？他的下一生怎麼樣呢？

“大德，在那提迦有一位名叫難陀的比丘尼命終，她的去向怎麼樣？她的下一生怎麼樣呢？

“大德，在那提迦有一位名叫須達多的優婆塞命終，他的去向怎麼樣？他的下一生怎麼樣呢？

“大德，在那提迦有一位名叫須闍多的優婆夷命終，她的去向怎麼樣？她的下一生怎麼樣呢？

“大德，在那提迦有一位名叫迦拘陀的優婆塞命終，他的去向怎麼樣？他的下一生怎麼樣呢？

“大德，在那提迦有一位名叫迦楞伽的優婆塞……名叫尼迦多的優婆塞……名叫迦胝沙婆的優婆塞……名叫兜哆的優婆塞……名叫散兜哆的優婆塞……名叫跋陀的優婆塞……名叫須跋陀的優婆塞命終，他的去向怎麼樣？他的下一生怎麼樣呢？”

156. 05　爾時薄伽梵在柯提村隨宜住已，語尊者阿難說：「來，阿難，我等去那低卡。」

「是，世尊。」尊者阿難回答說。於是佛與大比丘僧眾向那低卡進行。到已，佛陀住在磚屋。

06　爾時尊者阿難走向佛前向佛作禮，就座其側以後，白佛言：「世尊，有名沙爾哈比丘者死在那低卡，彼轉生何處？命運如何？世尊，有名難陀比丘尼者死在那低卡，伊轉生何處，命運如何？」同時並問及優婆塞蘇達塔，優婆夷蘇伽塔，優婆塞卡苦陀，羯𩜁伽，尼卡達，卡提沙跋，兔他，山兔他，蘇跋陀等，彼等轉生何處及命運如何。

[14: The Mirror of (the True Nature of) Things]

156. Then the Gracious One, after living near Koṭigāma for as long as he liked, addressed venerable Ānanda, (saying): “Come Ānanda let us approach the Nādikas.”[AFn056]

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at the Nādikas. There the Gracious One lived near (one of) the Nādikas in the Brick House.

Then venerable Ānanda approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side venerable Ānanda said this to the Gracious One:

“The monk named Sāḷha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The nun named Nandā, reverend Sir, has died in Nādika, what was her destination? What was her future state?

The layman named Sudatta, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The laywoman named Sujātā, reverend Sir, has died in Nādika, what was her destination? What was her future state?

The layman named Kakudha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Kāliṅga, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Nikaṭa, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Kaṭissaha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Tuṭṭha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Santuṭṭha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Bhadda, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Subhadda, reverend Sir, has died in Nādika, what was his destination? What was his future state?”

156. 5. When the Blessed One had stayed at Kotigama as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Nadika."

"So be it, Lord." And the Blessed One took up his abode in Nadika together with a large community of bhikkhus, staying in the Brick House.

The Four Specific Attainments

6. Then the Venerable Ananda approached the Blessed One and, after greeting him respectfully, sat down at one side. And he said to the Blessed One: "Here in Nadika, Lord, there have passed away the bhikkhu Salha and the bhikkhuni Nanda. Likewise there have passed away the layman Sudatta and the laywoman Sujata; likewise the layman Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda. What is their destiny, Lord? What is their future state?"

157. ‘‘Sāḷho, ānanda, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. Nandā, ānanda, bhikkhunī pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā. Sudatto, ānanda, upāsako tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissati. Sujātā, ānanda, upāsikā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā parāyanā (sī. syā. pī. ka.). Kukkuṭo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. Kāḷimbo, ānanda, upāsako…pe… nikaṭo, ānanda, upāsako… kaṭissaho , ānanda, upāsako… tuṭṭho, ānanda, upāsako … santuṭṭho, ānanda, upāsako… bhaddo, ānanda, upāsako… subhaddo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā . Paropaññāsaṃ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti chādhikā navuti (syā.), ānanda, nātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni dasātirekāni (syā.), ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

157. 「阿難！薩哈比丘以諸煩惱的滅盡，以證智[CFn086] 自作證後，在當生中進入後住於[CFn087] 無煩惱的心解脫[CFn088] 、慧解脫[CFn089] 。阿難！難陀比丘尼以五下分結[CFn090] 的滅盡而為化生[CFn091] 者，在那裡入了究竟涅槃，為不從彼世轉回者。阿難！善施優婆塞以三結的滅盡，以貪、瞋、癡薄，為一來[CFn092] 者，只來此世一回後，將得到苦的結束[CFn093] 。阿難！善生優婆夷以三結的滅盡，為入流者[CFn094] ，不墮惡趣法、決定[CFn095] 、以正覺為彼岸[CFn096] 。阿難！公雞優婆塞以五下分結的滅盡而為化生者，在那裡入了究竟涅槃，為不從彼世轉回者。阿難！迦哩巴優婆塞……（中略）阿難！尼迦達優婆塞……（中略）阿難！迦低沙哈優婆塞……（中略）阿難！滿足優婆塞……（中略）阿難！善滿足優婆塞……（中略）阿難！吉祥優婆塞……（中略）阿難！善吉祥優婆塞以五下分結的滅盡而為化生者，在那裡入了究竟涅槃，為不從彼世轉回者。阿難！超過五十位在親戚村死去的優婆塞以五下分結的滅盡而為化生者，在那裡入了究竟涅槃，為不從彼世轉回者。阿難！九十多位在親戚村死去的優婆塞以三結的滅盡，以貪、瞋、癡薄，為一來者，只來此世一回後，將得到苦的結束。阿難！超過五百位在親戚村死去的優婆塞以三結的滅盡，為入流者，不墮惡趣法、決定、以正覺為彼岸。

157. 7. “阿難，沙蘭比丘清除了各種漏，現生以無比智來體證無漏、心解脫、慧解脫。

“阿難，難陀比丘尼斷除了五下分結，在上界化生，在那裏入滅，不會從那世間回來。

“阿難，須達多優婆塞斷除了三結，貪欲、瞋恚、愚癡薄，是斯陀含，返回這個世間一次之後苦便會終結。

“阿難，須闍多優婆夷斷除了三結，是須陀洹，不會墮落惡道，肯定會得到覺悟。

“阿難，迦拘陀優婆塞斷除了五下分結，在上界化生，在那裏入滅，不會從那世間回來。

“阿難，迦楞伽優婆塞……阿難，尼迦多優婆塞……阿難，迦胝沙婆優婆塞……阿難，兜哆優婆塞……阿難，散兜哆優婆塞……阿難，跋陀優婆塞……阿難，須跋陀優婆塞斷除了五下分結，在上界化生，在那裏入滅，不會從那世間回來。

“阿難，在那提迦有五十多位命終的優婆塞斷除了五下分結，在上界化生，在那裏入滅，不會從那世間回來。

“阿難，在那提迦有九十多位命終的優婆塞斷除了三結，貪欲、瞋恚、愚癡薄，是斯陀含，返回這個世間一次之後苦便會終結。

“阿難，在那提迦有五百多位命終的優婆塞斷除了三結，是須陀洹，不會墮落惡道，肯定會得到覺悟。

157. 07　「阿難，沙爾哈比丘，彼於此世之身漏己盡，已證悟心解脫、慧解脫及獲得阿𩜁漢果。阿難，難陀比丘尼已斷除束縛人群於此欲界的五縛，已投生天界，於彼處寂滅後，即不復再來此世。阿難，優婆塞蘇達塔已斷除三結，並減削淫、怒、癡，已證斯陀含果，只轉世一次，即得苦竟。阿難，優婆夷蘇伽塔已斷除三結，已獲取不墮惡趣的須陀洹果，必證佛果。阿難，優婆塞卡苦陀已斷除束縛人群於此欲界的五縛，已投生天界，於彼寂滅後，即不再來此世。阿難，優婆塞羯𩜁伽，尼卡達、卡提沙跋、兔他、山兔他、跋陀、蘇跋陀等已斷除束縛人群於此欲界的五縛，已投生天界，於彼寂滅後，即不再來此世。阿難，復有五十餘位優婆塞死在那低卡者，亦復如是。阿難，更有九十餘位優婆塞死在那低卡者，已斷除三結，並減削淫怒癡，已證得斯陀含果，只轉世一次，即得苦竟。阿難，復有五百餘位優婆塞死在那低卡者，已斷除三結，已獲取不墮惡趣的須陀洹果，必證佛果。

157. “The monk Sāḷha, Ānanda, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom, dwelt having known, having directly experienced, and having attained (Nibbāna) himself in this very life.[AFn057]

The nun Nandā, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmā worlds), and will attain Final Emancipation there, without returning from that world.[AFn058]

The layman Sudatta, Ānanda, through the complete destruction of three fetters, and the diminuation of passion, hatred, and delusion, is a Once-Returner, and will return only once more to this world, and (then) will make an end to suffering.

The laywoman Sujātā, Ānanda, through the complete destruction of three fetters, is a Stream-Enterer, is no longer subject to falling (into the lower realms), and has a fixed destiny ending in Final Awakening.

The layman Kakudha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmā worlds), and will attain Final Emancipation there, without returning from that world.

The layman Kāliṅga, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmā worlds), and will attain Final Emancipation there, without returning from that world.

The layman Nikaṭa, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmā worlds), and will attain Final Emancipation there, without returning from that world.

The layman Kaṭissaha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmā worlds), and will attain Final Emancipation there, without returning from that world.

The layman Tuṭṭha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmā worlds), and will attain Final Emancipation there, without returning from that world.

The layman Santuṭṭha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmā worlds), and will attain Final Emancipation there, without returning from that world.

The layman Bhadda, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmā worlds), and will attain Final Emancipation there, without returning from that world.

The layman Subhadda, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmā worlds), and will attain Final Emancipation there, without returning from that world.

More than fifty laymen, Ānanda, have died in Nādika who, through the complete destruction of the five lower fetters have arisen spontaneously (in the Brahmā worlds), and will attain Final Emancipation there, without returning from that world. In excess of ninety laymen, Ānanda, have died in Nādika who, through the complete destruction of three fetters, and the diminuation of passion, hatred, and delusion are Once-Returners, and will return only once more to this world, and (then) will make an end to suffering.

In excess of five-hundred laymen, Ānanda, have died in Nādika who, through the complete destruction of three fetters, are Stream-Enterers, no longer subject to falling (into the lower realms), and have a fixed destiny ending in Final Awakening.

157. 7. "The bhikkhu Salha, Ananda, through the destruction of the taints in this very lifetime has attained to the taint-free deliverance of mind and deliverance through wisdom, having directly known and realized it by himself.[VFn17]

"The bhikkhuni Nanda, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities) and will come to final cessation in that very place, not liable to return from that world.

"The layman Sudatta, Ananda, through the destruction of the three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), and the lessening of lust, hatred, and delusion, has become a once-returner and is bound to make an end of suffering after having returned but once more to this world.

"The laywoman Sujata, Ananda, through the destruction of the three fetters has become a stream-enterer, and is safe from falling into the states of misery, assured, and bound for Enlightenment.

"The layman Kakudha, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities), and will come to final cessation in that very place, not liable to return from that world.

"So it is with Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda, and with more than fifty laymen in Nadika. More than ninety laymen who have passed away in Nadika, Ananda, through the destruction of the three fetters, and the lessening of lust, hatred, and delusion, have become once-returners and are bound to make an end of suffering after having returned but once more to this world.

"More than five hundred laymen who have passed away in Nadika, Ananda, through the complete destruction of the three fetters have become stream-enterers, and are safe from falling into the states of misery, assured, and bound for Enlightenment.

Dhammādāsadhammapariyāyā

158. ‘‘Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṅkareyya. Tasmiṃyeva tasmiṃ tasmiṃ ce (sī. pī.), tasmiṃ tasmiṃ kho (syā.) kālaṅkate tathāgataṃ upasaṅkamitvā etamatthaṃ pucchissatha, vihesā hesā, ānanda, tathāgatassa. Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

法鏡法門

158. 阿難！生為人會死去並非不可思議，如果當每一個死了，你們都來問如來這些事，阿難！這對如來也會是個麻煩。阿難！因此，在這裡，我將教導名叫法鏡法門[CFn097] ，已具備此的聖弟子[CFn098] ，當他願意時，他就能由自己記說自己：『於地獄已盡，畜生界已盡，餓鬼界[CFn099] 已盡，苦界[CFn069] 、惡趣、下界[CFn071] 已盡，我是入流者，不墮惡趣法、決定、以正覺為彼岸。』

158. 8. “阿難，人的命終並不是稀奇的事情，如果人人命終後你都找如來問這些問題，可真是煩擾如來。因此，我要說一個稱為 ‘法鏡’ 的法義。聖弟子如果具有這面法鏡，可以為自己授記： ‘我已盡除地獄、畜生、餓鬼等惡道；我是須陀洹，不會墮落惡道，肯定會得到覺悟。’

158. 08　「阿難，人生有死，何足為奇。若每死一人，皆來問我，使我疲乏之至。因此，阿難，我將為汝宣說法鏡。若聖弟子有此，即能預知其未來：地獄已毀，我不墮於畜生、餓鬼及其他苦趣。我已獲取不墮惡趣的須陀洹果，必證佛果。

158. But it is not such a wonder, Ānanda, that those who have become human should die, but if (every time) there is a death in this place, after approaching the Realised One, you were to ask about it, Ānanda, that would be troublesome[AFn059] to the Realised One.

Therefore, Ānanda, I will teach (this) presentation of the Teaching called the Mirror of (the True Nature of) Things, endowed with which a Noble Disciple desiring to do so may declare about himself: ‘Exhausted is (birth in) Hell, exhausted is (birth in) an animal's womb, exhausted is (birth in) the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling (into the lower realms), and have a fixed destiny ending in Final Awakening.’

The Mirror of the Dhamma

158. 8. "But truly, Ananda, it is nothing strange that human beings should die. But if each time it happens you should come to the Tathagata and ask about them in this manner, indeed it would be troublesome to him. Therefore, Ananda, I will give you the teaching called the Mirror of the Dhamma, possessing which the noble disciple, should he so desire, can declare of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

159. ‘‘Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?

159. 而，阿難！什麼是法鏡法門，已具備此的聖弟子，當他願意時，他就能由自己記說自己：『於地獄已盡，畜生界已盡，餓鬼界已盡，苦界、惡趣、下界已盡，我是入流者，不墮惡趣法、決定、以正覺為彼岸。』呢？

159. 9. “阿難，什麼是法鏡的法義呢？

159. 09　「阿難，何名法鏡？若聖弟子有此，即能預知其未來：地獄已毀，我不墮於畜生、餓鬼及其他苦趣？

159. And what, Ānanda, is (this) presentation of the Teaching called the Mirror of (the True Nature of) Things, endowed with which a Noble Disciple desiring to do so may declare about himself: ‘Exhausted is (birth in) Hell, exhausted is (birth in) an animal's womb, exhausted is (birth in) the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling (into the lower realms), and have a fixed destiny ending in Final Awakening’?

159. 9. "And what, Ananda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus declare of himself?

‘‘Idhānanda , ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.

‘‘Dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.

‘‘Saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.

‘‘Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

阿難！這裡，聖弟子對佛具備不壞淨[CFn100] ：『像這樣，那世尊是阿羅漢[CFn015] 、遍正覺者[CFn057] 、明與行具足者[CFn101] 、善逝[CFn102] 、世間知者[CFn103] 、被調伏人的無上調御者[CFn104] 、人天之師[CFn105] 、佛陀[CFn106] 、世尊[CFn107] 。』

聖弟子對法具備不壞淨：『法是被世尊善說的、直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。』

對僧團[CFn023] 具備不壞淨：『世尊的弟子僧團是依善而行者[CFn108] ，世尊的弟子僧團是依正直而行者，世尊的弟子僧團是依真理而行者，世尊的弟子僧團是如法而行者，即：四雙之人、八輩之士[CFn109] ，這世尊的弟子僧團應該被奉獻、應該被供奉、應該被供養、應該被合掌[CFn110] ，為世間的無上福田[CFn111] 。』

具備聖者所愛戒：『無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者所稱讚的、不取著的、導向定的。』

“阿難，聖弟子對佛具有一種不會壞失的淨信，他明白： ‘這位世尊是阿羅漢．等正覺．明行具足．善逝．世間解．無上士．調御者．天人師．佛．世尊[SFn04] 。’

“聖弟子對法具有一種不會壞失的淨信，他明白： ‘法是由世尊開示出來的，是現生體證的，不會過時的，公開給所有人的，導向覺悟的，智者能在其中親身體驗的。’

“聖弟子對僧具有一種不會壞失的淨信，他明白： ‘世尊的弟子僧善巧地進入正道，正直地進入正道，方法正確地進入正道，方向正確地進入正道，是四雙八輩的聖者；世尊的弟子僧值得受人供養，值得受人合掌，是世間無上的福田。’

“聖弟子具有聖者所推崇的戒，不破、不穿、沒有污垢、沒有污點、清淨、受智者稱讚、不取著、帶來定。

Here, Ānanda, a Noble Disciple is endowed with perfect confidence in the Buddha (thinking):

‘Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha, the one endowed with understanding and good conduct, the Fortunate One, the One who understands the worlds, the unsurpassed guide for those people who need taming, the Teacher of Divinities and men, the Buddha, the Gracious One.’

He is endowed with the lovely Ariyan virtue,[AFn060] unbroken, faultless, unspotted, unblemished, productive of freedom, praised by the wise, not adhered to, leading to concentration.

"In this case, Ananda, the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an Arahant, the Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.'

"He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, evident, timeless,[VFn18] inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.'

"He possesses unwavering faith in the Blessed One's Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples, righteously, wisely, and dutifully: that is to say, the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, of hospitality, of offerings, of veneration — the supreme field for meritorious deeds in the world.'

"And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind.

‘‘Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’’ti.

Tatrapi sudaṃ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti –

‘‘Iti sīlaṃ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā’’ti.

阿難！這是那法鏡法門，已具備此的聖弟子，當他願意時，他就能由自己記說自己：『於地獄已盡，畜生界已盡，餓鬼界已盡，苦界、惡趣、下界已盡，我是入流者，不墮惡趣法、決定、以正覺為彼岸。』」

在那裡，當世尊住在親戚村的磚屋時，他也對比丘們多作這法說：

「像這樣是戒；像這樣是定；像這樣是慧，當已遍修習戒時，定有大果、大效益；當已遍修習定時，慧有大果、大效益；已遍修習慧的心就完全地解脫煩惱，即：欲的煩惱、有的煩惱、無明的煩惱。」

“阿難，這就是法鏡的法義。聖弟子如果具有這面法鏡，可以為自己授記： ‘我已盡除地獄、畜生、餓鬼等惡道；我是須陀洹，不會墮落惡道，肯定會得到覺悟。’ ”

10. 世尊住在那提迦磚屋的時候，常對比丘說的，是有關戒、有關定、有關慧的教法──戒成熟時便得定，是大果報、大利益；定成熟時便得慧，是大果報、大利益；慧成熟時心便能徹底解脫欲漏、有漏、見漏、無明漏。

「阿難，此是法鏡。若聖弟子有此，即能預知其未來：地獄已毀，我不墮於畜生、餓鬼及其他苦趣。我已獲取不墮惡趣的須陀洹果，必證佛果。」

10　佛陀在那低卡磚屋住時亦與諸比丘如是宣說關於戒定慧的法要。彼謂：「修戒則定有很大利益與果報；修定則慧有很大利益與果報；修慧則心從漏解脫----欲漏、有漏、見漏及無明漏。」

※　　　　 ※

This is the presentation of the Teaching, Ānanda, called the Mirror of (the True Nature of) Things endowed with which a Noble Disciple desiring to do so may declare about himself: ‘Exhausted is (birth in) Hell, exhausted is (birth in) an animal's womb, exhausted is (birth in) the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling (into the lower realms), and have a fixed destiny ending in Final Awakening.’ ”

There also the Gracious One, while living near Nādika in the Brick House, spoke frequently to the monks about the Teaching, (saying):

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of (craving for) continued existence, the pollutant of ignorance.”

10. "This, Ananda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"
11. And also in Nadika, in the Brick House, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

160. Atha kho bhagavā nātike yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena vesālī tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi –

160. 那時，世尊如其意住在親戚村後，召喚尊者阿難：

「來！阿難！我們去毘舍離。」

「是的，大德！」尊者阿難回答世尊。

那時，世尊與大比丘僧團一起抵達毘舍離。那時，世尊住在蓭婆巴利園。在那裡，世尊召喚比丘們：

160. 11. 世尊在那提迦住了一段時間後，便對阿難尊者說： “阿難，來吧，我們一起去毗舍離。”

阿難尊者回答世尊： “大德，是的。”

於是世尊便和人數眾多的比丘僧團一起前往毗舍離。世尊住在毗舍離的菴婆巴利園。

12. 在那裏，世尊對比丘說：

160. 11　爾時薄伽梵在那低卡隨宜住已，語尊者阿難說：「來，阿難，我等去毘舍離。」

「是，世尊，」尊者阿難回答說。於是佛與大比丘僧眾向毘舍離進行。到已，佛住於菴婆婆梨園。

12　佛告諸比丘說：

[15: The Courtesan Ambapālī]

160. Then the Gracious One, after living near Nādika for as long as he liked, addressed venerable Ānanda, (saying): “Come Ānanda let us approach Vesālī.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Vesālī. There the Gracious One lived near Vesālī in Ambapālī's Wood. There the Gracious One addressed the monks, (saying):

160. 12. When the Blessed One had stayed in Nadika as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Vesali."

"So be it, O Lord." And the Blessed One took up his abode in Vesali together with a large community of bhikkhus, and stayed in Ambapali's grove.

Mindfulness and Clear Comprehension

13. Then the Blessed One addressed the bhikkhus, saying:

‘‘Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī…pe… citte cittānupassī…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

‘‘Kathañca , bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī’’ti.

「比丘們！比丘應該住於正念、正知，這是我們對你們的教誡。

比丘們！比丘如何有正念呢？比丘們！這裡，比丘住於在身上隨觀身[CFn112] ，熱心、正知、有念，能調伏對於世間的貪與憂；在受上隨觀受……（中略）在心上隨觀心……（中略）住於在法上隨觀法，熱心、正知、有念，能調伏對於世間的貪與憂。比丘們！這樣，比丘有正念。

比丘們！比丘如何有正知呢？比丘們！這裡，比丘在前進、後退時是正知於行為者[CFn113] ；在前視、後視時是正知於行為者；在〔肢體〕曲伸時是正知於行為者；在〔穿〕衣、持鉢與大衣[CFn114] 時是正知於行為者；在飲、食、嚼、嚐時是正知於行為者；在大小便動作時是正知於行為者；在行、住、坐、臥、清醒、語、默時是正知於行為者。比丘們！這樣，比丘有正知。

比丘們！比丘應該住於正念、正知，這是我們對你們的教誡。」

“比丘們，比丘應該保持念和覺知，這是我給你們的教法。

“比丘們，什麼是一位有念的比丘呢？比丘如實觀察身，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察受，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察心，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察法，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱。比丘們，這就是一位有念的比丘了。

13. “比丘們，什麼是一位有覺知的比丘呢？比丘在往還的時候，對往還有覺知；在向前觀望、向周圍觀望的時候，對向前觀望、向周圍觀望有覺知；在屈伸身體的時候，對屈伸身體有覺知；在穿衣持缽的時候，對穿衣持缽有覺知；在飲食、咀嚼、感受味覺的時候，對飲食、咀嚼、感受味覺有覺知；在大便、小便的時候，對大便、小便有覺知；在行走、站立、坐著、睡覺、睡醒、說話、靜默的時候，對行走、站立、坐著、睡覺、睡醒、說話、靜默有覺知。比丘們，這就是一位有覺知的比丘了。比丘們，比丘應該保持念和覺知，這是我給你們的教法。”

「諸比丘，比丘當攝心住念。此為我等之教言。」

13　「諸比丘，云何名比丘攝心住念？比丘因有身當觀身，精勤不懈，攝心住念，捨棄世間渴望與失意。其觀感覺、觀意與觀法亦復如是：精勤不懈，攝心住念，捨棄世間渴望與失意。」

「諸比丘，云何名比丘自攝？當比丘履進履退、前瞻後顧、屈臂伸臂、著衣持缽、飲食吞嚼、行大小便、行立坐、睡眠、醒悟、言談及靜默、皆攝心住念。諸比丘當攝心住念，此為我等之教言。」

“Mindfully and with full awareness, monks, a monk should live, this is our advice to you.[AFn061]

And how, monks, is a monk mindful?[AFn062]

Here, monks, a monk dwells contemplating (the nature of) the body in the body, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating (the nature of) feelings in feelings, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating (the nature of) the mind in the mind, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating (the nature of) things in (various) things, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Thus, monks, a monk is mindful.

And how, monks, does a monk have full awareness?[AFn063] Here, monks, a monk in going forwards, in going back, is one who practises with full awareness, in looking ahead, or in looking around, he is one who practises with full awareness, in bending or in stretching, he is one who practises with full awareness, in bearing his double-robe, bowl, and (other) robes, he is one who practises with full awareness, in eating, in drinking, in chewing, in tasting, he is one who practises with full awareness, in passing stool and urine, he is one who practises with full awareness, in going, in standing, in sitting, in sleeping, in waking, in talking, and in maintaining silence, he is one who practises with full awareness. Thus, monks, a monk has full awareness. Mindfully and with full awareness, monks, a monk should live, this is our advice to you.”

"Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you.

14. "And how, bhikkhus, is a bhikkhu mindful? When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; and when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then is he said to be mindful.
15. "And how, bhikkhus, does a bhikkhu have clear comprehension? When he remains fully aware of his coming and going, his looking forward and his looking away, his bending and stretching, his wearing of his robe and carrying of his bowl, his eating and drinking, masticating and savoring, his defecating and urinating, his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent, then is he said to have clear comprehension.

"Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you."

Ambapālīgaṇikā

161. Assosi kho ambapālī gaṇikā – ‘‘bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati mayhaṃ ambavane’’ti. Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

藝妓蓭婆巴利

161. 那時，藝妓蓭婆巴利聽聞：

「聽說世尊已到達毘舍離，住在毘舍離我的芒果園中。」

那時，藝妓蓭婆巴利令一輛輛吉祥車上軛後，登上一輛輛吉祥車，然後一輛輛吉祥車從毘舍離出發，前往自己的芒果園，以車輛一直到車輛能通行之處，然後下車步行，去見世尊。抵達後，向世尊問訊，接著在一旁坐下。在一旁坐好後，世尊以法說開示、勸導、鼓勵藝妓蓭婆巴利，使之歡喜。

那時，藝妓蓭婆巴利被世尊以法說開示、勸導、鼓勵，使之歡喜後對世尊這麼說：

「大德！請世尊與比丘僧團一起同意明天我的飲食〔供養〕。」

世尊以沈默同意了。

那時，藝妓蓭婆巴利知道世尊同意後，起座向世尊問訊，然後作右繞，接著離開。

161. 14. 妓女菴婆巴利聽到世尊到來毗舍離自己的芒果園的消息。她吩咐安排多部車輛，然後登上其中一部，和其他車輛一起從毗舍離出發，前往她自己的園林。車輛到了車路的盡頭時，她下車徒步走到世尊那裏，對世尊作禮，然後坐在一邊。世尊為妓女菴婆巴利說法，對她開示，對她教導，使她景仰，使她歡喜。

妓女菴婆巴利因世尊的說法而得到開示，得到教導，感到景仰，感到歡喜。她對世尊說：

“大德，願世尊和比丘僧團明天接受我的食物。”

世尊保持沈默以表示接受供養。妓女菴婆巴利知道世尊接受邀請後，便起座，向世尊作禮，右繞世尊，然後離去。

161. 14　爾時歌女菴婆婆梨聞佛已到毘舍離，住於伊之杧菓林。伊下令準備好許多輛精美車乘，自己坐上一輛車，與其侍從離開毘舍離進向伊之園林。凡可通車的地方皆以車行，後乃下車步行去到佛之住處。到已，向佛作禮，就座其側以後，薄伽梵向伊宣示法要，使伊歡喜愉快。

歌女菴婆婆梨對佛所示法要甚為喜悅，伊白佛言：「唯願世尊慈允於明日與大比丘僧眾赴舍間午餐。」

佛陀默然受請。伊知佛已許可，即從座起，向佛作禮，右遶而去。

161. The courtesan Ambapālī heard: “The Gracious One, it seems, has reached Vesālī and is living near Vesālī in my Mango Wood.”[AFn064]

Then the courtesan Ambapālī, after having (many) great and august vehicles prepared, and mounting (those) great and august vehicles, departed with those great and august vehicles from Vesālī, and after approaching by vehicle to her pleasure garden as far as the ground for vehicles (would allow), and descending from the vehicles, she approached the Gracious One by foot, and after approaching and worshipping the Gracious One, she sat down on one side. While the courtesan Ambapālī was sitting on one side the Gracious One instructed, roused, enthused, and cheered her with a talk about the Teaching.

Then the courtesan Ambapālī, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, said to the Gracious One: “May the Gracious One consent, reverend Sir, to me (offering him) a meal on the morrow, together with the Community of monks.”

The Gracious One consented by maintaining silence. Then the courtesan Ambapālī, having understood the Gracious One's consent, after rising from her seat, worshipping and circumambulating the Gracious One, went away.

Ambapali and the Licchavis

161. 16. Then Ambapali the courtesan came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in my Mango Grove." And she ordered a large number of magnificent carriages to be made ready, mounted one of them herself, and accompanied by the rest, drove out from Vesali towards her park. She went by carriage as far as the carriage could go, then alighted; and approaching the Blessed One on foot, she respectfully greeted him and sat down at one side. And the Blessed One instructed Ambapali the courtesan in the Dhamma and roused, edified, and gladdened her.

17. Thereafter Ambapali the courtesan spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of bhikkhus." And by his silence the Blessed One consented.

Sure, then, of the Blessed One's consent, Ambapali the courtesan rose from her seat, respectfully saluted him, and keeping her right side towards him, took her departure.

那時，毘舍離的離車族人聽聞：

「聽說世尊已到達毘舍離，住在毘舍離蓭婆巴利的園林中。」

那時，那些離車族人令一輛輛吉祥車上軛後，登上一輛輛吉祥車，然後一輛輛吉祥車從毘舍離出發。在那裡，某些離車族人全是青色的：青色的容色、青色的衣服、青色的裝飾；某些離車族人全是黃色的：黃色的容色、黃色的衣服、黃色的裝飾；某些離車族人全是紅色的：紅色的容色、紅色的衣服、紅色的裝飾；某些離車族人全是白色的：白色的容色、白色的衣服、白色的裝飾。

那時，藝妓蓭婆巴利與一個個年輕的離車族人車軸與車軸、車輪與車輪、軛與軛地交錯〔而過〕[CFn115] 。那時，那些離車族人對藝妓蓭婆巴利這麼說：

「喂！蓭婆巴利！為何與一個個年輕的離車族人車軸與車軸、車輪與車輪、軛與軛地交錯〔而過〕？」

「貴族之子！因為，像這樣，世尊與比丘僧團一起被我邀請明天的飲食〔供養〕。」

「喂！蓭婆巴利！以(出)十萬，請你讓與那飲食〔供養〕。」

「貴族之子！即使你們給我毘舍離及其領地，我也不讓與那飲食〔供養〕。」

那時，那些離車族人彈指〔懊惱地說〕：

「先生！我們確實被蓭婆女打敗了，先生！我們確實被蓭婆女打敗了。」

15. 在毗舍離的離車人聽到世尊到來毗舍離菴婆巴利園的消息。他們吩咐安排多部車輛，登上車輛後便從毗舍離出發。一些離車人藍色裝束，穿上藍色衣服和戴上藍色飾物；一些離車人黃色裝束，穿上黃色衣服和戴上黃色飾物；一些離車人紅色裝束，穿上紅色衣服和戴上紅色飾物；一些離車人白色裝束，穿上白色衣服和戴上白色飾物。
16. 這時候，妓女菴婆巴利以她的車軸碰撞離車少年的車軸，以她的車輪碰撞離車少年的車輪，以她的車軛碰撞離車少年的車軛。[SFn05]

“唏，菴婆巴利，為什麼用車軸碰撞我們的車軸，用車輪碰撞我們的車輪，用車軛碰撞我們的車軛？”

“公子們，因為世尊和比丘僧團明天接受我的食物。”

“唏，菴婆巴利，給你十萬，把你的供養轉讓給我們！”

“即使給我整個毗舍離的財物，我也不會將這個大供養轉讓給你們。”

離車人甩手指[SFn06] 嘆息： “我們輸了給菴婆女，我們敗了給菴婆女！”

15　爾時毘舍離的隸車聞佛已到毘舍離住於菴婆婆梨園，彼等下令準備好許多輛精美車乘，各坐上一輛車，與其侍從離開毘舍離。彼等或現黯色，著青色，青衣及青色飾品；或現黃色，著黃色，黃衣及黃色飾品；或現紅色，著紅色，紅衣及紅色飾品；或現白色，著白色，白衣及白色飾品。

16　爾時歌女菴婆婆梨與諸隸車少年車軸相接，車輪相撞及車軛相觸。諸隸車告伊說：「菴婆婆梨，為何你與諸隸車少年車軸相接，車輪相撞及車軛相觸？」

「因我已請佛及比丘僧眾明天到捨下午餐。」

「菴婆婆梨給你十萬，讓此齋與我們。」

「你若給我全毘舍離及所屬土地，我猶不捨此盛供。」

於是諸隸車振手說：「此杧菓女獲勝，我等被此杧菓女佔優勝。」

The Licchavīs from Vesālī heard: “The Gracious One, it seems, had reached Vesālī and is living near Vesālī in Ambapālī's Wood.”

Then those Licchavīs, after having (many) great and august vehicles prepared, and mounting (those) great and august vehicles, departed with those great and august vehicles from Vesālī. There some of the Licchavīs were blue, having a blue appearance, with blue clothes and blue decorations; some of the Licchavīs were yellow, having a yellow appearance, with yellow clothes and yellow decorations; some of the Licchavīs were red, having a red appearance, with red clothes and red decorations; some of the Licchavīs were white, having a white appearance, with white clothes and white decorations.

Then the courtesan Ambapālī rolled alongside the Licchavī youths axle by axle, wheel by wheel, and yoke by yoke. Then those Licchavīs said this to the courtesan Ambapālī: “Why do you, Ambapālī, roll alongside the Licchavī youths axle by axle, wheel by wheel, and yoke by yoke?”

“Because I have invited the Gracious One, noble sirs, for a meal on the morrow, together with the Community of monks.”

“Give (us) this meal, Ambapālī, for a hundred thousand (kahapanas).”

“If, noble sirs, you would give Vesālī and its revenues[AFn065] still I would not give this meal (to you).”

Then the Licchavīs snapped their fingers, (thinking): “We have surely been defeated by a woman, we have surely been defeated by a woman.”[AFn066]

18. Then the Licchavi of Vesali came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in Ambapali's grove." And they ordered a large number of magnificent carriages to be made ready, each mounted one, and accompanied by the rest, drove out from Vesali. Now, of these Licchavis, some were in blue, with clothing and ornaments all of blue, while others were in yellow, red, and white.
19. And it so happened that Ambapali the courtesan drove up against the young Licchavis, axle by axle, wheel by wheel, and yoke by yoke. Thereupon the Licchavis exclaimed: "Why do you drive up against us in this fashion, Ambapali?"

"Thus it is, indeed, my princes, and not otherwise! For the Blessed One is invited by me for tomorrow's meal, together with the community of bhikkhus!"

"Give up the meal, Ambapali, for a hundred thousand!"

But she replied: "Even if you were to give me Vesali, sirs, together with its tributary lands, I would not give up a meal of such importance."

Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!"

那時，那些離車族人往蓭婆巴利的園林前進，世尊看見那些離車族人遠遠地走來。看見後，召喚比丘們：

「比丘們！凡以前沒見過三十三天的比丘們，比丘們！請你們看著〔這〕群離車族人，比丘們！請你們注視〔這〕群離車族人，比丘們！請你們把〔這〕群離車族人等同三十三天聯想在一起。」

那時，那些離車族人以車輛一直到車輛能通行之處，然後下車步行，去見世尊。抵達後，向世尊問訊，接著在一旁坐下。在一旁坐好後，世尊以法說開示、勸導、鼓勵那些離車族人，使之歡喜。

那時，那些離車族人被世尊以法說開示、勸導、鼓勵，使之歡喜後對世尊這麼說：

「大德！請世尊與比丘僧團一起同意明天我們的飲食〔供養〕。」

那時，世尊對那些離車族人這麼說：

「離車族人！我已同意明天藝妓蓭婆巴利的飲食〔供養〕。」

那時，那些離車族人彈指〔懊惱地說〕：

「先生！我們確實被蓭婆女打敗了，先生！我們確實被蓭婆女打敗了。」

那時，那些離車族人歡喜、隨喜世尊所說後，起座向世尊問訊，然後作右繞，接著離開。

跟著，離車人前往菴婆巴利園。

17. 世尊從遠處看見離車人前來，便對比丘說：

“比丘們，你們當中誰沒有看過三十三天的，來看看離車眾吧，仔細看看離車眾吧！比丘們，離車眾就像三十三天眾。”

18. 離車人的車輛到了車路的盡頭時，他們下車徒步走到世尊那裏，對世尊作禮，然後坐在一邊。世尊為離車人說法，對他們開示，對他們教導，使他們景仰，使他們歡喜。

離車人因世尊的說法而得到開示，得到教導，感到景仰，感到歡喜。他們對世尊說：

“大德，願世尊和比丘僧團明天接受我們的食物。”

“離車人，我已經接受了明天妓女菴婆巴利的食物了。”

離車人甩手指嘆息： “我們輸了給菴婆女，我們敗了給菴婆女！”

跟著，離車人聽了世尊的說話後感到歡喜，感到愉快，他們起座，向世尊作禮，右繞世尊，然後離去。

彼等遂進行到菴婆婆利園。

17　薄伽梵見諸隸車自遠而至，告諸比丘說：「諸比丘，凡未曾見過忉利天天神的比丘，且觀看此群隸車，注視此群隸車及比較此群隸車，因其與忉利天天神無異。」

18　諸隸車凡可通車的地方皆以車行，後乃下車步行去到佛陀的住處。到已，向佛作禮，就座其側以後，薄伽梵向彼等宣示法要，使其發心喜悅。諸隸車對佛陀所示法要殊為欣悅，遂白佛言：「誰願世尊慈允於明日與大比丘僧眾赴舍間午餐。」

「諸隸車，我已首肯明日赴歌女菴婆婆梨處午餐。」

於是諸隸車振手說：「此杧菓女獲勝。我等被此杧菓女佔優勝。」

諸隸車對佛陀的教言表示感謝與同意，即從座起，向佛作禮，右遶而去。

Then the Licchavīs entered Ambapālī's Wood. The Gracious One saw those Licchavīs coming from afar, and having seen (them), he addressed the monks, (saying): “Let those monks who have not seen the Tāvatiṁsa Divinities, monks, look at the Licchavī troupe, monks, look upon the Licchavī troupe, monks, contemplate the Licchavī troupe, monks, who are like the Tāvatiṁsa (Divinities).”[AFn067]

Then after the Licchavīs had gone as far as the ground for vehicles (would allow), and had descended from the vehicles, they approached the Gracious One by foot, and after approaching and worshipping the Gracious One, they sat down at one side.

While the Licchavīs were sitting on one side the Gracious One instructed, roused, enthused, and cheered them with a talk about the Teaching. Then the Licchavīs, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, said to the Gracious One: “Please consent to us (offering) a meal on the morrow, together with the Community of monks.”

“I have (already) consented to the courtesan Ambapālī's meal on the morrow.” Then the Licchavīs snapped their fingers, (thinking): “We have surely been defeated by a woman, we have surely been defeated by a woman.”

Then the Licchavīs, after greatly rejoicing and gladly receiving this word of the Gracious One,[AFn068] rising from their seats, worshipping and circumambulating the Gracious One, went away.

But they continued on their way to Ambapali's grove.

20. And the Blessed One beheld the Licchavis from afar, as they drove up. Then he spoke to the bhikkhus, saying: "Those of you, bhikkhus, who have not yet seen the Thirty-three gods, may behold the assembly of the Licchavis, and may gaze on them, for they are comparable to the assembly of the Thirty-three gods."
21. Then the Licchavis drove their carriages as far as the carriages could go, then alighted; and approaching the Blessed One on foot, they respectfully greeted him and sat down at one side. The Blessed One instructed the Licchavis in the Dhamma, and roused, edified, and gladdened them.
22. Thereafter the Licchavis spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept our invitation for tomorrow's meal, together with the community of bhikkhus."

"The invitation for tomorrow's meal, Licchavis, has been accepted by me from Ambapali the courtesan."

Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!" And then the Licchavis, approving of the Blessed One's words and delighted with them, rose from their seats, respectfully saluted him, and keeping their right sides towards him, took their departure.

162. Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho ambapālī gaṇikā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho ambapālī gaṇikā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho ambapālī gaṇikā bhagavantaṃ etadavoca – ‘‘imāhaṃ, bhante, ārāmaṃ buddhappamukhassa bhikkhusaṅghassa dammī’’ti. Paṭiggahesi bhagavā ārāmaṃ. Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Tatrapi sudaṃ bhagavā vesāliyaṃ viharanto ambapālivane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – ‘‘iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā’’ti.

162. 那時，那夜過後，藝妓蓭婆巴利在自己的園林裡準備勝妙的硬食與軟食後，時候到時通知世尊：

「大德！時候已到，飲食已〔準備〕完成。」

那時，世尊在午前時穿好衣服後，取鉢與僧衣，去藝妓蓭婆巴利的園林。抵達後，與比丘僧團一起在設置好的座位坐下。

那時，藝妓蓭婆巴利親手以勝妙的硬食與軟食款待與滿足以佛陀為上首的比丘僧團。

那時，世尊食用完畢手離鉢時，藝妓蓭婆巴利取某個低矮坐具後，在一旁坐下。在一旁坐好後，藝妓蓭婆巴利對世尊這麼說：

「大德！這園林我將施與以佛陀為上首的比丘僧團。」

世尊領受了園林。

那時，藝妓蓭婆巴利被世尊以法說開示、勸導、鼓勵，使之歡喜後，起座離開。

在那裡，當世尊住在毘舍離蓭婆巴利的園林中時，他就對比丘們多作這法說：

「像這樣是戒；像這樣是定；像這樣是慧，當已遍修習戒時，定有大果、大效益；當已遍修習定時，慧有大果、大效益；已遍修習慧的心就完全地解脫煩惱，即：欲的煩惱、有的煩惱、無明的煩惱。」

162. 19. 妓女菴婆巴利在黎明的時候，吩咐在自己的園林準備美味的硬食物和軟食物，然後使人通知世尊： “大德，現在食物已經準備好了。” 於是，在上午，世尊穿好衣服，拿著大衣和缽，和比丘僧團一起前往妓女菴婆巴利那裏受供養。世尊去到後，坐在為他預備好的座位上。於是，妓女菴婆巴利親手將硬食物和軟食物遞送給以佛陀為首的比丘僧團，使比丘得到滿足，使比丘掩缽示意吃飽。

當世尊吃完食物，手離開缽的時候，妓女菴婆巴利以一低座坐在一邊。她對世尊說： “大德，我把這個園林布施給以佛陀為首的比丘僧團。”

世尊接受這個園林。之後世尊為妓女菴婆巴利說法，使她得到開示，得到教導，感到景仰，感到歡喜，然後起座離去。

20. 世尊住在毗舍離菴婆巴利園的時候，常對比丘說的，是有關戒、有關定、有關慧的教法──戒成熟時便得定，是大果報、大利益；定成熟時便得慧，是大果報、大利益；慧成熟時心便能徹底解脫欲漏、有漏、見漏、無明漏。

162. 19　爾時歌女菴婆婆梨於其夜清旦在自己家裹備辦甜粥糕餅，即白佛言：「世尊，諸事已備，唯聖知時。」

爾時薄伽梵於清晨著衣持缽，與大比丘僧眾走向歌女菴婆婆梨的宅第。到已，坐於敷座。歌女菴婆婆梨即親手奉獻甜粥糕餅，以佛為首下至諸比丘僧。

佛食既竟，浣手洗缽已，歌女菴婆婆梨取一小凳，就座其側以後，伊白佛言：「世尊，我以此園奉獻以佛為首的比丘僧眾。」

薄伽梵既接受此禮品，向伊宣示法要，使之發心喜悅後即從座起而去。

20　薄伽梵在毘舍離菴婆婆梨園住時亦向諸比丘如是宣說關於戒定慧的法要。彼謂：「修戒則定有很大利益與果報；修慧則定有很大利益與果報；修慧則心從漏得解脫－－欲漏、有漏、見漏及無明漏。」

※　　　　 ※

162. 162. Then the courtesan Ambapālī after the night had passed, having had excellent foodstuffs made ready in her own pleasure park, had the time announced to the Gracious One, (saying): “It is time, reverend Sir, the meal is ready.”

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, together with the Community of monks, approached the courtesan Ambapālī's residence, and after approaching he sat down on the prepared seat. Then the courtesan Ambapālī with her own hand served and satisfied the Community of monks with the Buddha at its head with excellent foodstuffs.

Then the courtesan Ambapālī, when the Gracious One had eaten and washed his hand and bowl, having taken a certain low seat, sat down on one side. While sitting on one side the courtesan Ambapālī said this to the Gracious One: “I donate this pleasure park, reverend Sir, to the Community of monks with the Buddha at its head.”[AFn069]

The Gracious One accepted the pleasure park. Then the Gracious One, after instructing, rousing, enthusing, and cheering the courtesan Ambapālī with a talk about the Teaching, having risen from the seat, went away.[AFn070]

There also the Gracious One, while living in Vesālī in Ambapālī's Wood, spoke frequently to the monks about the Teaching, (saying):

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of (craving for) continued existence, the pollutant of ignorance.”

162. 23. Then, after the night had passed, Ambapali the courtesan had choice food, hard and soft, prepared in her park, and announced it to the Blessed One: "It is time, O Lord; the meal is ready." Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of bhikkhus to Ambapali's dwelling, and there he took the seat prepared for him. And Ambapali herself attended on the community of bhikkhus headed by the Buddha, and served them with choice food, hard and soft.

24. And when the Blessed One had finished his meal and had removed his hand from his bowl, Ambapali the courtesan took a low seat, and placing herself at one side, spoke to the Blessed One, saying: "This park, O Lord, I offer to the community of bhikkhus headed by the Buddha." And the Blessed One accepted the park. He then instructed Ambapali in the Dhamma, and having roused, edified, and gladdened her, he rose from his seat and departed.
25. And also at Vesali, in Ambapali's grove, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

Veḷuvagāmavassūpagamanaṃ

163. Atha kho bhagavā ambapālivane yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena veḷuvagāmako beḷuvagāmako (sī. pī.) tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena veḷuvagāmako tadavasari. Tatra sudaṃ bhagavā veḷuvagāmake viharati. Tatra kho bhagavā bhikkhū āmantesi – ‘‘etha tumhe, bhikkhave, samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha upagacchatha (syā.). Ahaṃ pana idheva veḷuvagāmake vassaṃ upagacchāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchiṃsu. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.

在木瓜樹村進入雨季安居

163. 那時，世尊如其意住在蓭婆巴利的園林後，召喚尊者阿難：

「來！阿難！我們去木瓜樹小村。」

「是的，大德！」尊者阿難回答世尊。

那時，世尊與大比丘僧團一起抵達木瓜樹小村，在那裡，世尊住在木瓜樹小村中。

那時，世尊召喚比丘們：

「來！比丘們！你們全部在毘舍離依靠朋友、熟人、友人進入雨季安居，而我就在木瓜樹小村這裡進入雨季安居[CFn116] 。」

「是的，大德！」那些比丘回答世尊後，全部在毘舍離依靠朋友、熟人、友人進入雨季安居，世尊就在木瓜樹小村那裡進入雨季安居。

163. 21. 世尊在毗舍離的菴婆巴利園住了一段時間後，便對阿難尊者說： “阿難，來吧，我們一起去畢樓婆村。”

阿難尊者回答世尊： “大德，是的。” 於是世尊便和人數眾多的比丘僧團一起前往畢樓婆村。世尊住在畢樓婆村。

22. 在那裏，世尊對比丘說： “比丘們，來吧，你們和朋友、相識、同伴分散在毗舍離過雨季。我在畢樓婆村這裏過雨季。”

“大德，是的。” 比丘回答世尊後，和朋友、相識、同伴分散在毗舍離過雨季。世尊在畢樓婆村那裏過雨季。

163. 21　爾時薄伽梵在菴婆婆梨園隨宜住已，語尊者阿難說：「來，阿難，我等去白鹿瓦村。」

「是，世尊。」尊者阿難回答說。於是佛與大比丘僧眾向白鹿瓦村進行。到已，佛陀住於白鹿瓦村。

22　爾時薄伽梵告諸比丘說：「諸比丘，汝等各於毘舍離附近的朋友、相識或知己處過雨季，我則在白鹿瓦村過雨季。」

「是，世尊。」諸比丘回答說。彼等遂在毘舍離附近的朋友、相識或知已處過雨季，而佛陀則在白鹿瓦村過雨季。

[16: The Gracious One’s Sickness ]

163. Then the Gracious One, after living near Ambapālī's Wood for as long as he liked, addressed venerable Ānanda, (saying): “Come Ānanda let us approach the little village of Beluva.”[AFn071]

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at the little village of Beluva. There the Gracious One lived near the little village of Beluva.

There the Gracious One addressed the monks, (saying): “Go, monks, and undertake the Rains Retreat in the vicinity of Vesālī (living) like friends, like companions, like comrades, and I will spend the Rains Retreat right here at the little village of Beluva.”

“Very well, reverend Sir,” and those monks, after replying to the Gracious One, undertook the Rains Retreat in the vicinity of Vesālī (living) like friends, like companions, like comrades. But the Gracious One spent the Rains Retreat right there at the little village of Beluva.

163. 26. When the Blessed One had stayed in Ambapali's grove as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to the village of Beluva."

"So be it, Lord." And the Blessed One took up his abode in the village of Beluva together with a large community of bhikkhus.

The Blessed One's Deadly Sickness

27. At that time the Blessed One spoke to the bhikkhus, saying: "Go now, bhikkhus, and seek shelter anywhere in the neighborhood of Vesali where you are welcome, among acquaintances and friends, and there spend the rainy season. As for me, I shall spend the rainy season in this very place, in the village of Beluva."

"So be it, O Lord," the bhikkhus said.

164. Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi – ‘‘na kho metaṃ patirūpaṃ, yvāhaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyya’’nti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. Atha kho bhagavato so ābādho paṭipassambhi. Atha kho bhagavā gilānā vuṭṭhito gilānavuṭṭhito (saddanīti) aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ me, bhante, bhagavato khamanīyaṃ, api ca me, bhante, madhurakajāto viya kāyo. Disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti bhagavato gelaññena, api ca me, bhante, ahosi kācideva assāsamattā – ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’’’ti.

164. 那時，當世尊進入雨季安居時，生了重病，起激烈的、瀕臨死亡的感受，世尊正念、正知地忍受它，不被惱害。那時，世尊這麼想：

「如果我沒召喚隨侍，沒告別比丘僧團而後般涅槃[CFn117] ，那對我不適當，讓我以精進擋開這個病後，住於留住壽命行[CFn118] 。」

那時，世尊以精進擋開那個病後，住於留住壽命行。那時，世尊止息了那個病。那時，世尊病已康復，從病中康復不久，從住處出來，在住處蔭影中設置好的座位坐下。那時，尊者阿難去見世尊。抵達後，向世尊問訊，接著在一旁坐下。在一旁坐好後，尊者阿難對世尊這麼說：

「大德！我看見世尊的安樂；大德！我看見世尊的能夠容忍，大德！因為世尊生病，我的身體就像被麻醉了一樣，我不辨方向，對法也不清楚了，大德！唯有少許寬慰的是，我想：『世尊將不會就這樣般涅槃，除非直到世尊說了關於僧團的任何事為止。』」

164. 23. 世尊過雨季的時候，得了很重的病，生起強烈的痛楚，有性命危險。世尊保持念和覺知，忍受這些痛楚而不受困擾。

這時候，世尊心想： “如果我不告訴侍者、不通知比丘僧團便入滅是不適當的，讓我以精進來克服這個病，保存性命。”

於是，世尊以精進來克服這個病，保存性命。跟著，世尊的病消退了。

24. 這時候，世尊從病中復元不久，從住所出來，坐在屋蔭下為他預備好的座位上。這時候，阿難尊者去到世尊那裏，對世尊作禮，坐在一邊，然後對世尊說： “大德，我看見世尊安穩了，我看見世尊復元了。儘管這樣，世尊的病使我現在也感到身體像失去平衡似的，我不能辨別方向，甚至連法也不在心中，但當我想到： ‘如果世尊不對比丘僧團囑咐一些東西，他是不會入滅的。’ 這時候我的內心才稍為紓緩。”

164. 23　爾時世尊在雨季中匆罹劇痛痢疾，幾乎殞命。但彼攝心住念忍受之，無怨言。

薄伽梵自念：若我不告誡弟子及向比丘僧眾告辭而取涅槃，實非所宜，今且以堅強意志屈伏此疾，留住應享壽命。

於是佛陀以堅強意志屈伏疾病，並留住應享壽命。其後病亦漸瘥。

24　薄伽梵不久即告痊癒。病癒後彼從住室出坐於蔭處敷座上，爾時尊者阿難走向佛前向佛作禮，就座其側以後，白佛言：「世尊，我曾見薄伽梵於康健時，及見其如何受苦。世尊，當我見佛陀病時，雖然我身羸弱如蔓藤，及神志昏迷不辨方向，便一念及：『若薄伽梵未將遺教與比丘僧眾，彼將不證取涅槃。』我聊以自慰。」

164. Then while dwelling for the Rains Retreat, a heavy affliction arose for the Gracious One, and continued with strong and death-like feelings. There the Gracious One dwelt mindfully, with full awareness, and without being troubled. Then this occurred to the Gracious One: “It is not suitable that I, without having addressed my attendants, without having given notice to the Community of monks, should attain Final Emancipation. Having energetically dismissed this affliction, I could live on after determining the lifespan.”

Then the Gracious One having energetically dismissed that affliction lived on after determining[AFn072] the lifespan.[AFn073] Then the Gracious One's affliction abated. Then, the Gracious One, having risen from that sickness, not long after rising, departed from the Sick Room and sat down on the prepared seat in front of that Room.

Then venerable Ānanda approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side venerable Ānanda said this to the Gracious One:

“I have seen, reverend Sir, the Gracious One comfortable, I have seen, reverend Sir, the Gracious One bearing up (while sick),[AFn074] and my body, reverend Sir, became faint as it were, and although I could not see (straight), and things were not clear,[AFn075] it appeared to me, reverend Sir, that the Gracious One was sick, (but) it was some small comfort that the Gracious One would not attain Final Emancipation until the Gracious One had spoken regarding the Community of monks.”

164. 28. But when the Blessed One had entered upon the rainy season, there arose in him a severe illness, and sharp and deadly pains came upon him. And the Blessed One endured them mindfully, clearly comprehending and unperturbed.

29. Then it occurred to the Blessed One: "It would not be fitting if I came to my final passing away without addressing those who attended on me, without taking leave of the community of bhikkhus. Then let me suppress this illness by strength of will, resolve to maintain the life process, and live on."
30. And the Blessed One suppressed the illness by strength of will, resolved to maintain the life process, and lived on. So it came about that the Blessed One's illness was allayed.
31. And the Blessed One recovered from that illness; and soon after his recovery he came out from his dwelling place and sat down in the shade of the building, on a seat prepared for him. Then the Venerable Ananda approached the Blessed One, respectfully greeted him, and sitting down at one side, he spoke to the Blessed One, saying: "Fortunate it is for me, O Lord, to see the Blessed One at ease again! Fortunate it is for me, O Lord, to see the Blessed One recovered! For truly, Lord, when I saw the Blessed One's sickness it was as though my own body became weak as a creeper, every thing around became dim to me, and my senses failed me. Yet, Lord, I still had some little comfort in the thought that the Blessed One would not come to his final passing away until he had given some last instructions respecting the community of bhikkhus."

165. ‘‘Kiṃ panānanda, bhikkhusaṅgho mayi paccāsīsati paccāsiṃsati (sī. syā.)? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā. Sakiṃ kiṃ (sī. pī.), ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati. Ahaṃ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ veṭhamissakena veḷumissakena (syā.), veghamissakena (pī.), vedhamissakena, vekhamissakena (ka.) yāpeti, evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti. Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo . Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā’’ti.

Dutiyabhāṇavāro.

165. 「但，阿難！比丘僧團對我期待什麼呢？阿難！被我教導的法沒內、外之分，阿難！如來的法沒有師傅留一手[CFn119] ，阿難！確實有人這麼想：『我將照顧比丘僧團。』或『比丘僧團為我所管。』阿難！他確實應該說關於僧團的任何事，〔但，〕阿難！如來不這麼想：『我將照顧比丘僧團。』或『比丘僧團為我所管。』阿難！為何如來將說那關於僧團的任何事呢？又，阿難！我現在已衰老、已年老，高齡而年邁，已到了老人期，轉為八十歲的老人期了，阿難！猶如衰老的貨車以包纏物交錯綑綁[CFn120] 使之存續，同樣的，阿難！如來的身體的確以包纏物交錯綑綁使之存續，阿難！每當如來以對一切相的不作意、以對某類受的滅、進入後住於無相心定時，阿難！那時，如來的身體〔才〕較為安樂，阿難！因此，在這裡，你們要住於以自己為依靠[CFn121] ，以自己為歸依[CFn122] ，不以其他為歸依；以法為依靠，以法為歸依，不以其他為歸依。而，阿難！比丘如何以自己為依靠，以自己為歸依，不以其他為歸依；以法為依靠，以法為歸依，不以其他為歸依呢？阿難！這裡，比丘住於在身上隨觀身[CFn112] ，熱心、正知、有念，能調伏對於世間的貪與憂；在受上……（中略）在心上……（中略）住於在法上隨觀法，熱心、正知、有念，能調伏對於世間的貪與憂。阿難！比丘這樣住於以自己為依靠，以自己為歸依，不以其他為歸依；以法為依靠，以法為歸依，不以其他為歸依。阿難！不論現在，或我死後，凡任何住於以自己為依靠，以自己為歸依，不以其他為歸依；以法為依靠，以法為歸依，不以其他為歸依者，阿難！對我來說，這些比丘必將是任何那些對學熱衷者中第一的了。」

第二誦品〔終了〕。

165. 25. “阿難，比丘僧團還期待我說些什麼呢？我已經把法詳盡地宣說了出來，如來是沒有把法保留在自己拳頭之內的。阿難，有人可能會認為我支配著僧團或僧團依靠我，所以他會認為如來應該對比丘僧團囑咐一些東西。但是，如來根本沒有 ‘我支配著僧團’ 或 ‘僧團依靠我’ 這樣想，所以如來哪有東西囑咐比丘僧團呢？

“阿難，我現在已經老了；我過了很多日子，已經到八十歲了。阿難，就像一部舊牛車需要修補才能繼續行走那樣，如來的身體也需要調理才能繼續支撐下去。有時候為了平息痛楚，如來要心離所有相，進入無相定，那時如來的身體才能得到安穩。

26. “阿難，因此，你們要做自己的島嶼[SFn07] ，做自己的皈依處，不要以其他地方為皈依處；以法為島嶼，以法為皈依處，不要以其他地方為皈依處。阿難，什麼是比丘做自己的島嶼，做自己的皈依處，不以其他地方為皈依處；以法為島嶼，以法為皈依處，不以其他地方為皈依處呢？

“阿難，比丘如實觀察身，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察受，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察心，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱；如實觀察法，勤奮、有覺知、有念，以此來清除世上的貪著和苦惱。阿難，這樣就是比丘做自己的島嶼，做自己的皈依處，不以其他地方為皈依處；以法為島嶼，以法為皈依處，不以其他地方為皈依處了。

“阿難，無論現在或我入滅後，任何比丘如果能做自己的島嶼和皈依處，以法為島嶼和皈依處的話，他就是在有修學欲的比丘之中最高的。[SFn08] ”

第二誦完

165. 25　「阿難，是否比丘僧眾盼望我之遺教？阿難，我所說法或顯或隱，是無分別，如來於法是無祕密，吝而不傳。阿難，若人作如是念：「我將引導僧伽」，或「僧伽以我為依怙」，則此人應對僧伽設立教言，但如來不作此想。阿難，為何如來應留關於僧伽之遺教？阿難，我今年已老矣，衰耄矣，旅程將盡，壽命將滿。我行年八十，譬如舊車方便修理，尚勉強可行。阿難，我想如來之身體亦復如是，應方便攝養，阿難當如來停止顧念外事，及任何感覺皆已停止而入於滅想定時，如來之身，始為安隱。」

26　「因此，阿難，以自己為明燈、為歸依，勿以他人為歸依；以法為明燈、為歸依， 勿以他人為歸依。阿難，云何為比丘以自己為明燈、為歸依，勿以他人為歸依；以法為明燈、為歸依，勿以他人為歸依？

「阿難，比丘當觀身，精勤不懈，攝心住念，捨棄世間渴望及失意。其觀感覺、觀意與觀法亦復如是。阿難，此是比丘以自己為明燈、為歸依，勿以他人歸依；以法為明燈、為歸依，勿以他人為歸依。

「阿難，無論現在或我去世後，若有人以自己為明燈、為歸依，勿以他人為歸依；以法為明燈、為歸依，勿以他人為歸依。阿難，彼等在我之比丘中將詣最高境界－－但必須樂於修學。」

第二章竟

165. “But what, Ānanda, does the Community of monks expect of me? The Teaching has been taught by me, Ānanda, without having made (a distinction between) esoteric and exoteric, for the Realised One there is nothing, Ānanda, of a (closed) teacher's fist in regard to the Teaching.

To whoever, Ānanda, this (thought) occurs: ‘I will lead the Community of monks’ or ‘I am the instructer of the Community of monks' let him speak, Ānanda, regarding the Community of monks. But to the Realised One, Ānanda, this (thought) does not occur: ‘I will lead the Community of monks’ or ‘I am the instructor of the Community of monks’. Then why, Ānanda, should the Realised One speak regarding the Community of monks?[AFn076]

I, Ānanda, at present, am old, elderly, of great age, far gone, advanced in years, I am eighty years old. It is like, Ānanda, an old cart, which (only) keeps going when shored up with bamboo, just so, Ānanda, I think the Realised One's body (only) keeps going when shored up with bamboo.

When the Realised One doesn't pay attention, Ānanda, to any of the signs, when all feelings have ceased, he lives having established the signless mind-concentration,[AFn077] and at that time, Ānanda, the Realised One's body is most comfortable.

Therefore, Ānanda, live with yourself as an island, yourself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge. And how, Ānanda, does a monk live with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge?

Here, Ānanda, a monk dwells contemplating (the nature of) the body in the body, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world;[AFn078] he dwells contemplating (the nature of) feelings in feelings, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating (the nature of) the mind in the mind, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating (the nature of) things in (various) things, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Thus, Ānanda, a monk lives with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge. For whoever, Ānanda, whether at present or after my passing, lives with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge, those monks of mine, Ānanda, will go from darkness to the highest[AFn079] - whoever likes the training.”

The Second Chapter for Recital (is Finished).

165. 32. Thus spoke the Venerable Ananda, but the Blessed One answered him, saying: "What more does the community of bhikkhus expect from me, Ananda? I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back. Whosoever may think that it is he who should lead the community of bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions respecting them. But, Ananda, the Tathagata has no such idea as that it is he who should lead the community of bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of bhikkhus?

"Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ananda, is held together with much difficulty, so the body of the Tathagata is kept going only with supports. It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind,[VFn19] that his body is more comfortable.

33. "Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.

"And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?

34. "When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge.
35. "Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest,[VFn20] if they have the desire to learn."