12 死后经

一时，尊者大迦叶和尊者舍利弗住在波罗奈城仙人坠处的鹿野苑。那时，尊者舍利弗在傍晚结束禅修后，来到尊者大迦叶处。到达后，与大迦叶互相问候。寒暄完毕后，坐在一旁。

坐定后，尊者舍利弗对尊者大迦叶说："贤友迦叶，如来死后是否存在？"

"贤友，世尊对此未作解答：'如来死后存在'"。

"那么贤友，如来死后是否不存在？"

"贤友，世尊也未解答：'如来死后不存在'"。

"贤友，如来死后是否既存在又不存在？"

"贤友，世尊对此未作解答：'如来死后既存在又不存在'"。

"贤友，如来死后是否既非存在又非不存在？"

"贤友，世尊也未解答：'如来死后既非存在又非不存在'"。

"贤友，为什么世尊对此不作解答？"

"贤友，因为这些问题无益处，不是梵行的基础，不能导向厌离、离欲、灭尽、寂静、通智、正觉、涅槃。所以世尊不作解答。"

"那么贤友，世尊究竟解答了什么？"

"贤友，世尊解答了：'这是苦'，'这是苦的生起'，'这是苦的灭尽'，'这是导向苦灭的道路'。"

"贤友，为什么世尊要解答这些？"

"贤友，因为这些有益处，是梵行的基础，能导向厌离、离欲、灭尽、寂静、通智、正觉、涅槃。所以世尊对此作答。"

13 似正法经

如是我闻。一时，世尊住在舍卫城祇树给孤独园。那时，尊者大迦叶来到世尊处。来到后，礼敬世尊，坐在一旁。

坐定后，尊者大迦叶对世尊说："大德，是什么原因，什么条件，使得从前学处较少而证悟的比丘较多？又是什么原因，什么条件，使得现在学处增多而证悟的比丘反而减少？"

"迦叶，正是如此。当众生衰退、正法将要消失时，学处增多而证悟的比丘减少。迦叶，只要相似正法未在世间出现，正法就不会消失。当相似正法在世间出现时，正法就会消失。"

"迦叶，就像真金不会消失，直到仿制品在世间出现。当仿制品出现时，真金就会消失。同样地，迦叶，只要相似正法未在世间出现，正法就不会消失。当相似正法出现时，正法就会消失。"

"迦叶，不是地界使正法消失，不是水界使正法消失，不是火界使正法消失，不是风界使正法消失。而是出现在这里的愚人们使正法消失。迦叶，就像船只不会一开始就沉没，正法的消失也不是这样的。"

"迦叶，有五种退堕之法会导致正法混乱和消失。是哪五种？在此，迦叶，比丘、比丘尼、优婆塞、优婆夷对导师（佛）不恭敬、不顺从，对法不恭敬、不顺从，对僧团不恭敬、不顺从，对学处不恭敬、不顺从，对禅定不恭敬、不顺从。迦叶，这五种退堕之法会导致正法混乱和消失。"

"迦叶，有五种法能使正法住世、不混乱、不消失。是哪五种？在此，迦叶，比丘、比丘尼、优婆塞、优婆夷对导师恭敬、顺从，对法恭敬、顺从，对僧团恭敬、顺从，对学处恭敬、顺从，对禅定恭敬、顺从。迦叶，这五种法能使正法住世、不混乱、不消失。"

迦叶相应完

摘要：

知足与无愧、月喻与亲近、

衰老与三教诫、禅那与神通、依止、

衣服与死后问、似正法为终。

巴利语原版经文

12. Paraṃmaraṇasuttaṃ

　　 155. Ekaṃ samayaṃ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca– “kiṃ nu kho, āvuso kassapa, hoti tathāgato paraṃ maraṇā”ti? “Abyākataṃ kho etaṃ, āvuso, bhagavatā– ‘hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā”ti? “Evampi kho, āvuso, abyākataṃ bhagavatā– ‘na hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti? “Abyākataṃ kho etaṃ, āvuso, bhagavatā– ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ panāvuso, neva hoti, na na hoti tathāgato paraṃ maraṇā”ti? “Evampi kho, āvuso, abyākataṃ bhagavatā– ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti. “Kasmā cetaṃ, āvuso abyākataṃ bhagavatā”ti? “Na hetaṃ, āvuso, atthasaṃhitaṃ nādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Tasmā taṃ abyākataṃ bhagavatā”ti.

　　 “Atha kiñcarahāvuso, byākataṃ bhagavatā”ti? “Idaṃ ‘dukkhan’ti kho āvuso, byākataṃ bhagavatā; ayaṃ ‘dukkhasamudayo’ti byākataṃ bhagavatā; ayaṃ ‘dukkhanirodho’ti byākataṃ bhagavatā; ayaṃ ‘dukkhanirodhagāminī paṭipadā’ti byākataṃ bhagavatā”ti. “Kasmā cetaṃ, āvuso, byākataṃ bhagavatā”ti? “Etañhi, āvuso, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ byākataṃ bhagavatā”ti. Dvādasamaṃ.

13. Saddhammappatirūpakasuttaṃ

　　 156. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākassapo bhagavantaṃ etadavoca– “ko nu kho, bhante, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti? “Evañcetaṃ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti. Na tāva, kassapa, saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati. Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti”.

　　 “Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṃ hoti yāva na jātarūpappatirūpakaṃ loke uppajjati. Yato ca kho, kassapa, jātarūpappatirūpakaṃ loke uppajjati, atha jātarūpassa antaradhānaṃ hoti. Evameva kho, kassapa, na tāva saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati. Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.

　　 “Na kho, kassapa, pathavīdhātu saddhammaṃ antaradhāpeti, na āpodhātu saddhammaṃ antaradhāpeti, na tejodhātu saddhammaṃ antaradhāpeti, na vāyodhātu saddhammaṃ antaradhāpeti; atha kho idheva te uppajjanti moghapurisā ye imaṃ saddhammaṃ antaradhāpenti. Seyyathāpi, kassapa, nāvā ādikeneva opilavati; na kho, kassapa, evaṃ saddhammassa antaradhānaṃ hoti.

　　 “Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame pañca? Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā– ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

　　 “Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame pañca? Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā– ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti. Terasamaṃ.

　　 Kassapasaṃyuttaṃ samattaṃ.

　　 Tassuddānaṃ–

　　 Santuṭṭhañca anottappī, candūpamaṃ kulūpakaṃ;

　　 Jiṇṇaṃ tayo ca ovādā, jhānābhiññā upassayaṃ.

　　 Cīvaraṃ paraṃmaraṇaṃ, saddhammappatirūpakanti.