11. Dasuttarasuttaṃ11. 十上经
11. Dasuttarasuttaṃ11. 十上经
§350
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti! ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
如是我闻——一时,世尊住在占巴城嘎嘎拉莲花池畔,与大比库僧团五百位比库在一起。于此,具寿沙利子告诉诸比库:「诸具寿比库们!」「具寿!」那些比库回答具寿沙利子。具寿沙利子说此:
‘‘Dasuttaraṃ pavakkhāmi, dhammaṃ nibbānapattiyā;
「我将宣说十增法,为了证得涅槃之法;
Dukkhassantakiriyāya, sabbaganthappamocanaṃ’’.
为了苦的灭尽,为了一切结的解脱。」
Eko dhammo一法
§351
‘‘Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo.
「诸具寿,非法品多益,非法品应修习,非法品应遍知,非法品应舍断,非法品导致衰退,非法品导致殊胜,非法品难通达,非法品应生起,非法品应证知,非法品应作证。
(Ka) ‘‘katamo eko dhammo Appamādo kusalesu dhammesu. Ayaṃ eko dhammo bahukāro.
「何为非法品多益?于诸善法不放逸。此非法品多益。
(Kha) ‘‘katamo eko dhammo Kāyagatāsati sātasahagatā. Ayaṃ eko dhammo bhāvetabbo.
「何为非法品应修习?身至念与喜俱。此非法品应修习。
(Ga) ‘‘katamo eko dhammo Phasso sāsavo upādāniyo. Ayaṃ eko dhammo pariññeyyo.
「何为非法品应遍知?有漏的、有取的触。此非法品应遍知。
(Gha) ‘‘katamo eko dhammo Asmimāno. Ayaṃ eko dhammo pahātabbo.
「何为非法品应舍断?我慢。此非法品应舍断。
(Ṅa) ‘‘katamo eko dhammo Ayoniso manasikāro. Ayaṃ eko dhammo hānabhāgiyo.
(Ṅa) 「什么是非法品?非如理作意。此非法品是退分的。」
(Ca) ‘‘katamo eko dhammo Yoniso manasikāro. Ayaṃ eko dhammo visesabhāgiyo.
(Ca) 「什么是非法品?如理作意。此非法品是殊胜分的。」
(Cha) ‘‘katamo eko dhammo Ānantariko cetosamādhi. Ayaṃ eko dhammo duppaṭivijjho.
(Cha) 「什么是非法品?无间心定。此非法品是难通达的。」
(Ja) ‘‘katamo eko dhammo Akuppaṃ ñāṇaṃ. Ayaṃ eko dhammo uppādetabbo.
(Ja) 「什么是非法品?不动智。此非法品是应生起的。」
(Jha) ‘‘katamo eko dhammo Sabbe sattā āhāraṭṭhitikā. Ayaṃ eko dhammo abhiññeyyo.
(Jha) 「什么是非法品?一切有情依食而住。此非法品是应遍知的。」
(Ña) ‘‘katamo eko dhammo Akuppā cetovimutti. Ayaṃ eko dhammo sacchikātabbo.
(Ña) 「什么是非法品?不动心解脱。此非法品是应作证的。」
‘‘Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
「如是这十法是真实的、确实的、如是的、不虚妄的、不异的,由如来正确地正自觉。」
Dve dhammā二法
§352
‘‘Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā , dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā.
「二法是多有助益的,二法是应修习的,二法是应遍知的,二法是应舍断的,二法是退分的,二法是殊胜分的,二法是难通达的,二法是应生起的,二法是应遍知的,二法是应作证的。」
(Ka) ‘‘katame dve dhammā Sati ca sampajaññañca. Ime dve dhammā bahukārā.
(Ka)「什么是二法?念与正知。这二法多有助益。
(Kha) ‘‘katame dve dhammā Samatho ca vipassanā ca. Ime dve dhammā bhāvetabbā.
(Kha)「什么是二法?止与观。这二法应当修习。
(Ga) ‘‘katame dve dhammā Nāmañca rūpañca. Ime dve dhammā pariññeyyā.
(Ga)「什么是二法?名与色。这二法应当遍知。
(Gha) ‘‘katame dve dhammā Avijjā ca bhavataṇhā ca. Ime dve dhammā pahātabbā.
(Gha)「什么是二法?无明与有渴爱。这二法应当断除。
(Ṅa) ‘‘katame dve dhammā Dovacassatā ca pāpamittatā ca. Ime dve dhammā hānabhāgiyā.
(Ṅa)「什么是二法?难劝与恶友性。这二法属于衰退分。
(Ca) ‘‘katame dve dhammā Sovacassatā ca kalyāṇamittatā ca. Ime dve dhammā visesabhāgiyā.
(Ca)「什么是二法?易劝与善友性。这二法属于殊胜分。
(Cha) ‘‘katame dve dhammā Yo ca hetu yo ca paccayo sattānaṃ saṃkilesāya, yo ca hetu yo ca paccayo sattānaṃ visuddhiyā. Ime dve dhammā duppaṭivijjhā.
(Cha)「什么是二法?诸有情杂染之因与缘,诸有情清净之因与缘。这二法难以通达。
(Ja) ‘‘katame dve dhammā Dve ñāṇāni – khaye ñāṇaṃ, anuppāde ñāṇaṃ. Ime dve dhammā uppādetabbā.
(Ja)「什么是二法?二智——尽智、不生智。这二法应当生起。
(Jha) ‘‘katame dve dhammā Dve dhātuyo – saṅkhatā ca dhātu asaṅkhatā ca dhātu. Ime dve dhammā abhiññeyyā.
(Jha)「哪些是二法?二界——有为界与无为界。这二法应被证知。
(Ña) ‘‘katame dve dhammā Vijjā ca vimutti ca. Ime dve dhammā sacchikātabbā.
(Ña)「哪些是二法?明与解脱。这二法应被作证。
‘‘Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
「如此,这二十法是真实的、确实的、如是的、不虚妄的、不异的,由如来正等正觉。
Tayo dhammā三法
§353
‘‘Tayo dhammā bahukārā, tayo dhammā bhāvetabbā…pe… tayo dhammā sacchikātabbā.
「三法多有助益,三法应被修习……(中略)……三法应被作证。
(Ka) ‘‘katame tayo dhammā Sappurisasaṃsevo, saddhammassavanaṃ, dhammānudhammappaṭipatti. Ime tayo dhammā bahukārā.
(Ka)「哪些是三法?亲近善士、听闻正法、法随法行。这三法多有助益。
(Kha) ‘‘katame tayo dhammā Tayo samādhī – savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Ime tayo dhammā bhāvetabbā.
(Kha)「哪些是三法?三定——有寻有伺定、无寻唯伺定、无寻无伺定。这三法应被修习。
(Ga) ‘‘katame tayo dhammā Tisso vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ime tayo dhammā pariññeyyā.
(Ga)「哪些是三法?三受——乐受、苦受、不苦不乐受。这三法应被遍知。
(Gha) ‘‘katame tayo dhammā Tisso taṇhā – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Ime tayo dhammā pahātabbā.
(Gha)「哪些是三法?三渴爱——欲爱、有爱、无有爱。这三法应被断除。
(Ṅa) ‘‘katame tayo dhammā Tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Ime tayo dhammā hānabhāgiyā.
(Ṅa) 「什么是三法?三不善根——贪是不善根,嗔是不善根,痴是不善根。这三法是退分。」
(Ca) ‘‘katame tayo dhammā Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ. Ime tayo dhammā visesabhāgiyā.
(Ca) 「什么是三法?三善根——无贪是善根,无嗔是善根,无痴是善根。这三法是胜分。」
(Cha) ‘‘katame tayo dhammā Tisso nissaraṇiyā dhātuyo – kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ, rūpānametaṃ nissaraṇaṃ yadidaṃ arūpaṃ, yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. Ime tayo dhammā duppaṭivijjhā.
(Cha) 「什么是三法?三出离界——这是诸欲的出离,即出离;这是诸色的出离,即无色;凡任何已生的、有为的、缘起的,灭是它的出离。这三法是难通达的。」
(Ja) ‘‘katame tayo dhammā Tīṇi ñāṇāni – atītaṃse ñāṇaṃ, anāgataṃse ñāṇaṃ, paccuppannaṃse ñāṇaṃ. Ime tayo dhammā uppādetabbā.
(Ja) 「什么是三法?三智——过去的智、未来的智、现在的智。这三法是应生起的。」
(Jha) ‘‘katame tayo dhammā Tisso dhātuyo – kāmadhātu, rūpadhātu, arūpadhātu. Ime tayo dhammā abhiññeyyā.
(Jha) 「什么是三法?三界——欲界、色界、无色界。这三法是应遍知的。」
(Ña) ‘‘katame tayo dhammā Tisso vijjā – pubbenivāsānussatiñāṇaṃ vijjā, sattānaṃ cutūpapāte ñāṇaṃ vijjā, āsavānaṃ khaye ñāṇaṃ vijjā. Ime tayo dhammā sacchikātabbā.
(Ña) 「什么是三法?三明——宿住随念智是明,有情死生智是明,诸漏尽智是明。这三法是应作证的。」
‘‘Iti ime tiṃsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
「如此,这三十法是真实的、确实的、如是的、不虚妄的、不异的,被如来正等正觉。」
Cattāro dhammā四法
§354
‘‘Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā…pe… cattāro dhammā sacchikātabbā.
「四法是多所作的,四法是应修习的……(中略)……四法是应作证的。」
(Ka) ‘‘katame cattāro dhammā Cattāri cakkāni – patirūpadesavāso, sappurisūpanissayo , attasammāpaṇidhi, pubbe ca katapuññatā. Ime cattāro dhammā bahukārā.
(Ka) 「什么是四法?四轮——住于适当的地方、依止善士、自己正确地发愿、以前所作的福德。这四法是多有助益的。
(Kha) ‘‘katame cattāro dhammā Cattāro satipaṭṭhānā – idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ime cattāro dhammā bhāvetabbā.
(Kha) 「什么是四法?须跋——贤友们,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。于诸受……(中略)……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。这四法是应修习的。
(Ga) ‘‘katame cattāro dhammā Cattāro āhārā – kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime cattāro dhammā pariññeyyā.
(Ga) 「什么是四法?四食——段食,或粗或细;触为第二;意思为第三;识为第四。这四法是应遍知的。
(Gha) ‘‘katame cattāro dhammā Cattāro oghā – kāmogho, bhavogho, diṭṭhogho, avijjogho. Ime cattāro dhammā pahātabbā.
(Gha) 「什么是四法?四暴流——欲暴流、有暴流、见暴流、无明暴流。这四法是应断的。
(Ṅa) ‘‘katame cattāro dhammā Cattāro yogā – kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Ime cattāro dhammā hānabhāgiyā.
(Ṅa) 「什么是四法?四轭——欲轭、有轭、见轭、无明轭。这四法是退分的。
(Ca) ‘‘katame cattāro dhammā Cattāro visaññogā – kāmayogavisaṃyogo, bhavayogavisaṃyogo, diṭṭhiyogavisaṃyogo, avijjāyogavisaṃyogo. Ime cattāro dhammā visesabhāgiyā.
(Ca) 「什么是四法?四离轭——离欲轭、离有轭、离见轭、离无明轭。这四法是殊胜分的。
(Cha) ‘‘katame cattāro dhammā Cattāro samādhī – hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Ime cattāro dhammā duppaṭivijjhā.
(Cha) 「什么是四法?四定——退分定、住分定、殊胜分定、抉择分定。这四法是难通达的。
(Ja) ‘‘katame cattāro dhammā Cattāri ñāṇāni – dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye ñāṇaṃ, sammutiyā ñāṇaṃ. Ime cattāro dhammā uppādetabbā.
(Ja) 「什么是四法?四智——法智、类智、他心智、世俗智。这四法是应生起的。
(Jha) ‘‘katame cattāro dhammā Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Ime cattāro dhammā abhiññeyyā.
(Jha)「哪些是四法?四圣谛——苦圣谛、苦集圣谛、苦灭圣谛、导至苦灭之道圣谛。这四法应被证知。
(Ña) ‘‘katame cattāro dhammā Cattāri sāmaññaphalāni – sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ . Ime cattāro dhammā sacchikātabbā.
(Ña)「哪些是四法?四沙门果——入流果、一来果、不来果、阿拉汉果。这四法应被作证。
‘‘Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
「如此,这四十法是真实的、确实的、如是的、不虚妄的、不异的,被如来正等正觉。
Pañca dhammā五法
§355
‘‘Pañca dhammā bahukārā…pe… pañca dhammā sacchikātabbā.
「五法是多助益的……(中略)……五法应被作证。
(Ka) ‘‘katame pañca dhammā Pañca padhāniyaṅgāni – idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Asaṭho hoti amāyāvī yathābhūtamattānaṃ āvīkattā satthari vā viññūsu vā sabrahmacārīsu. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ime pañca dhammā bahukārā.
(Ka)「哪些是五法?五勤支——贤友们,于此,比库有信,信如来的觉悟——『如是,彼世尊是阿拉汉、正等正觉者、明行具足者、善至者、世间解者、无上调御丈夫者、天人师、佛陀、世尊』。少病,少恼,具足不太冷不太热、中等的、堪忍精勤的消化力。不虚伪,不欺诳,如实地向导师或诸有智的同梵行者显示自己。住于精进,为了断除不善法、为了具足善法,有力、坚固精勤,于诸善法不舍其轭。有慧,具足导至生灭的慧,圣的、洞察的、正导至苦尽的。这五法是多助益的。
(Kha) ‘‘katame pañca dhammā Pañcaṅgiko sammāsamādhi – pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā , ālokapharaṇatā, paccavekkhaṇanimittaṃ . Ime pañca dhammā bhāvetabbā.
(Kha)「哪些是五法?五支正定——喜遍满、乐遍满、心遍满、光明遍满、省察相。这五法应被修习。
(Ga) ‘‘katame pañca dhammā Pañcupādānakkhandhā – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho. Ime pañca dhammā pariññeyyā.
(Ga)「哪些是五法?五取蕴——色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这五法应被遍知。
(Gha) ‘‘katame pañca dhammā Pañca nīvaraṇāni – kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. Ime pañca dhammā pahātabbā.
(Gha)「哪些是五法?五盖——欲欲盖、嗔恨盖、昏沉睡眠盖、掉举追悔盖、疑盖。这五法应被断除。
(Ṅa) ‘‘katame pañca dhammā Pañca cetokhilā – idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya . Ayaṃ paṭhamo cetokhilo. Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati…pe… saṅghe kaṅkhati vicikicchati…pe… sikkhāya kaṅkhati vicikicchati…pe… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṃ pañcamo cetokhilo. Ime pañca dhammā hānabhāgiyā.
(Ṅa) 「什么是五法?五心荒芜——诸友,于此,比库对导师疑惑、犹豫、不胜解、须跋信。诸友,凡比库对导师疑惑、犹豫、不胜解、须跋信者,其心不倾向于热诚、专修、恒常、精勤。凡其心不倾向于热诚、专修、恒常、精勤者,这是第一心荒芜。再者,诸友,比库对法疑惑、犹豫……(中略)……对僧团疑惑、犹豫……(中略)……对学疑惑、犹豫……(中略)……对同梵行者愤怒、不满、心受伤害、生起荒芜,诸友,凡比库对同梵行者愤怒、不满、心受伤害、生起荒芜者,其心不倾向于热诚、专修、恒常、精勤。凡其心不倾向于热诚、专修、恒常、精勤者,这是第五心荒芜。这五法是退分的。」
(Ca) ‘‘katame pañca dhammā Pañcindriyāni – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ime pañca dhammā visesabhāgiyā.
(Ca) 「什么是五法?五根——信根、精进根、念根、定根、慧根。这五法是殊胜分的。」
(Cha) ‘‘katame pañca dhammā Pañca nissaraṇiyā dhātuyo – idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi. Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti. Idamakkhātaṃ kāmānaṃ nissaraṇaṃ.
(Cha) 「什么是五法?五出离界——诸友,于此,比库作意诸欲时,心对诸欲不前进、须跋信、不住立、不解脱。然而当他作意出离时,心对出离前进、净信、住立、解脱。其心善逝、善修习、善上升、善解脱、离系于诸欲。凡缘欲而生起的诸漏、诸恼害、诸热恼,他从彼等解脱。他不感受那受。这被称为诸欲的出离。」
‘‘Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena. Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti. Idamakkhātaṃ byāpādassa nissaraṇaṃ.
「再者,诸友,比库作意嗔恨时,心对嗔恨不前进、须跋信、不住立、不解脱。然而当他作意无嗔时,心对无嗔前进、净信、住立、解脱。其心善逝、善修习、善上升、善解脱、离系于嗔恨。凡缘嗔恨而生起的诸漏、诸恼害、诸热恼,他从彼等解脱。他不感受那受。这被称为嗔恨的出离。」
‘‘Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati . Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya. Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti. Idamakkhātaṃ vihesāya nissaraṇaṃ.
「再者,诸友,比库作意恼害时,心对恼害不前进、须跋信、不住立、不解脱。然而当他作意无恼害时,心对无恼害前进、净信、住立、解脱。其心善逝、善修习、善上升、善解脱、离系于恼害。凡缘恼害而生起的诸漏、诸恼害、诸热恼,他从彼等解脱。他不感受那受。这被称为恼害的出离。」
‘‘Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi. Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti. Idamakkhātaṃ rūpānaṃ nissaraṇaṃ.
「再者,诸友,比库作意诸色时,心对诸色不前进、须跋信、不住立、不解脱。然而当他作意无色时,心对无色前进、净信、住立、解脱。其心善逝、善修习、善上升、善解脱、离系于诸色。凡缘色而生起的诸漏、诸恼害、诸热恼,他从彼等解脱。他不感受那受。这被称为诸色的出离。」
‘‘Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena. Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti. Idamakkhātaṃ sakkāyassa nissaraṇaṃ. Ime pañca dhammā duppaṭivijjhā.
「再者,诸友,比库作意有身时,心对有身不前进、须跋信、不住立、不解脱。然而当他作意有身灭时,心对有身灭前进、净信、住立、解脱。其心善逝、善修习、善上升、善解脱、离系于有身。凡缘有身而生起的诸漏、诸恼害、诸热恼,他从彼等解脱。他不感受那受。这被称为有身的出离。这五法是难通达的。」
(Ja) ‘‘katame pañca dhammā Pañca ñāṇiko sammāsamādhi – ‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṃyeva ñāṇaṃ uppajjati. ‘Ayaṃ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṃ uppajjati. ‘Ayaṃ samādhi akāpurisasevito’ti paccattaṃyeva ñāṇaṃ uppajjati. ‘Ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṃyeva ñāṇaṃ uppajjati. ‘So kho panāhaṃ imaṃ samādhiṃ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṃyeva ñāṇaṃ uppajjati. Ime pañca dhammā uppādetabbā.
(Ja) 「什么是五法?五智正定——「此定现法乐,未来也是乐果报」,自己生起智。「此定是圣的、无染的」,自己生起智。「此定非恶人所修习」,自己生起智。「此定寂静、殊胜、获得轻安、达到专一、非以有行抑制遮止而达到」,自己生起智。「而我具念进入此定,具念从此定出」,自己生起智。这五法是应生起的。」
(Jha) ‘‘katame pañca dhammā Pañca vimuttāyatanāni – idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Idaṃ paṭhamaṃ vimuttāyatanaṃ.
(禅那)「哪五法?五解脱处——诸贤友,于此,导师为比库说法,或某位值得尊敬的同梵行者[为比库说法]。诸贤友,导师为比库说法,或某位值得尊敬的同梵行者[为比库说法],如其所说,他对该法既体验义,也体验法。对于体验义、体验法者,生起欣悦;欣悦者生起喜;意喜者身轻安;身轻安者感受乐;乐者心得定。这是第一解脱处。
‘‘Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Idaṃ dutiyaṃ vimuttāyatanaṃ.
「再者,诸贤友,导师不为比库说法,某位值得尊敬的同梵行者也不[为比库说法],但他如所闻、如所学的法,详细地为他人讲说。诸贤友,比库如所闻、如所学的法,详细地为他人讲说,如其所说,他对该法既体验义,也体验法。对于体验义、体验法者,生起欣悦;欣悦者生起喜;意喜者身轻安;身轻安者感受乐;乐者心得定。这是第二解脱处。
‘‘Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Api ca kho, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Idaṃ tatiyaṃ vimuttāyatanaṃ.
「再者,诸贤友,导师不为比库说法,某位值得尊敬的同梵行者也不[为比库说法],他也不如所闻、如所学的法,详细地为他人讲说。但他如所闻、如所学的法,详细地诵习。诸贤友,比库如所闻、如所学的法,详细地诵习,如其所诵,他对该法既体验义,也体验法。对于体验义、体验法者,生起欣悦;欣悦者生起喜;意喜者身轻安;身轻安者感受乐;乐者心得定。这是第三解脱处。
‘‘Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. Api ca kho, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā , āvuso , bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Idaṃ catutthaṃ vimuttāyatanaṃ.
「再者,诸贤友,导师不为比库说法,某位值得尊敬的同梵行者也不[为比库说法],他也不如所闻、如所学的法,详细地为他人讲说,也不如所闻、如所学的法,详细地诵习。但他如所闻、如所学的法,以心随寻、随伺、以意观察。诸贤友,比库如所闻、如所学的法,以心随寻、随伺、以意观察,如其所观,他对该法既体验义,也体验法。对于体验义、体验法者,生起欣悦;欣悦者生起喜;意喜者身轻安;身轻安者感受乐;乐者心得定。这是第四解脱处。
‘‘Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Tassa atthappaṭisaṃvedino dhammappaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Idaṃ pañcamaṃ vimuttāyatanaṃ. Ime pañca dhammā abhiññeyyā.
「再者,诸贤友,导师不为比库说法,某位值得尊敬的同梵行者也不[为比库说法],他也不如所闻、如所学的法,详细地为他人讲说,也不如所闻、如所学的法,详细地诵习,也不如所闻、如所学的法,以心随寻、随伺、以意观察;但他的某个定相善取、善作意、善持、以慧善通达。诸贤友,比库的某个定相善取、善作意、善持、以慧善通达,如其所持,他对该法既体验义,也体验法。对于体验义、体验法者,生起欣悦;欣悦者生起喜;意喜者身轻安;身轻安者感受乐;乐者心得定。这是第五解脱处。这五法应遍知。
(Ña) ‘‘katame pañca dhammā Pañca dhammakkhandhā – sīlakkhandho , samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. Ime pañca dhammā sacchikātabbā.
(智)「哪五法?五法蕴——戒蕴、定蕴、慧蕴、解脱蕴、解脱智见蕴。这五法应作证。
‘‘Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
「如是这五十法是真实的、确实的、如是的、不虚妄的、不异的,被如来正等正觉。
Cha dhammā六法
§356
‘‘Cha dhammā bahukārā…pe… cha dhammā sacchikātabbā.
「六法多有助益……乃至……六法应作证。
(Ka) ‘‘katame cha dhammā Cha sāraṇīyā dhammā. Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
(Ka)「什么是六法?六种可念法。诸贤友,于此,比库对梵行者,无论公开或私下,现起慈身业,此法亦是可念的、可爱的、可尊敬的,导向摄受、无诤、和合、一致。
‘‘Puna caparaṃ, āvuso, bhikkhuno mettaṃ vacīkammaṃ…pe… ekībhāvāya saṃvattati.
「再者,诸贤友,比库对梵行者,无论公开或私下,现起慈语业……导向一致。
‘‘Puna caparaṃ, āvuso, bhikkhuno mettaṃ manokammaṃ…pe… ekībhāvāya saṃvattati.
「再者,诸贤友,比库对梵行者,无论公开或私下,现起慈意业……导向一致。
‘‘Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.
「再者,诸贤友,比库对于那些如法获得的、依法所得的利养,乃至钵中所受的,对于这样的利养,他不独自享用,而是与具戒的梵行者共同享用,此法亦是可念的……导向一致。
‘‘Puna caparaṃ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.
「再者,诸贤友,比库对于那些无毁、无穿、无斑、无杂、自在、智者所赞、无所触、导向定的诸戒,他与梵行者,无论公开或私下,住于戒的平等性,此法亦是可念的……导向一致。
‘‘Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime cha dhammā bahukārā.
「再者,诸贤友,比库对于那圣的、出离的、引导如是行者正向苦尽的见,他与梵行者,无论公开或私下,住于见的平等性,此法亦是可念的、可爱的、可尊敬的,导向摄受、无诤、和合、一致。这六法是多所作的。
(Kha) ‘‘katame cha dhammā Cha anussatiṭṭhānāni – buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. Ime cha dhammā bhāvetabbā.
(Kha)「什么是六法?六随须跋——佛随念、法随念、僧随念、戒随念、舍随念、天随念。这六法应修习。
(Ga) ‘‘katame cha dhammā Cha ajjhattikāni āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Ime cha dhammā pariññeyyā.
(Ga)「什么是六法?六内处——眼处、耳处、鼻处、舌处、身处、意处。这六法应遍知。
(Gha) ‘‘katame cha dhammā Cha taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ime cha dhammā pahātabbā.
(Gha)「什么是六法?六渴爱身——色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱。这些六法应被舍断。
(Ṅa) ‘‘katame cha dhammā Cha agāravā – idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme…pe… saṅghe… sikkhāya… appamāde… paṭisanthāre agāravo viharati appatisso. Ime cha dhammā hānabhāgiyā.
(Ṅa)「什么是六法?六不恭敬——贤友们,这里,比库对导师住于不恭敬、不尊重。对法……对僧团……对学……对不放逸……对款待住于不恭敬、不尊重。这些六法是退分的。
(Ca) ‘‘katame cha dhammā Cha gāravā – idhāvuso, bhikkhu satthari sagāravo viharati sappatisso dhamme…pe… saṅghe… sikkhāya… appamāde… paṭisanthāre sagāravo viharati sappatisso. Ime cha dhammā visesabhāgiyā.
(Ca)「什么是六法?六恭敬——贤友们,这里,比库对导师住于恭敬、尊重。对法……对僧团……对学……对不放逸……对款待住于恭敬、尊重。这些六法是殊胜分的。
(Cha) ‘‘katame cha dhammā Cha nissaraṇiyā dhātuyo – idhāvuso, bhikkhu evaṃ vadeyya – ‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ āvuso anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassatīti, netaṃ ṭhānaṃ vijjati. Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettācetovimuttī’ti.
(Cha)「什么是六法?六出离界——贤友们,这里,比库如此说:『我的慈心解脱已修习、已多修、已作为乘、已作为基础、已确立、已熟练、已善精勤,然而嗔恨仍占据我的心。』应对他如此说:『尊者不要如此说,不要诽谤世尊。诽谤世尊确实不善,世尊确实不会如此说。贤友,这是须跋的、没有机会的——当慈心解脱已修习、已多修、已作为乘、已作为基础、已确立、已熟练、已善精勤时,然而嗔恨仍会占据其心,这是须跋的。贤友,这确实是嗔恨的出离,即慈心解脱。』
‘‘Idha panāvuso, bhikkhu evaṃ vadeyya – ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti. So – ‘mā hevaṃ’ tissa vacanīyo, ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi…pe… nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇācetovimuttī’ti.
「贤友们,这里,比库如此说:『我的悲心解脱已修习、已多修、已作为乘、已作为基础、已确立、已熟练、已善精勤,然而恼害仍占据我的心。』应对他如此说:『尊者不要如此说,不要诽谤世尊……贤友,这确实是恼害的出离,即悲心解脱。』
‘‘Idha panāvuso, bhikkhu evaṃ vadeyya – ‘muditā hi kho me cetovimutti bhāvitā…pe… atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti. So – ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca…pe… nissaraṇaṃ hetaṃ, āvuso aratiyā, yadidaṃ muditācetovimuttī’ti.
「贤友们,这里,比库如此说:『我的喜心解脱已修习……然而不喜仍占据我的心。』应对他如此说:『尊者不要如此说……贤友,这确实是不喜的出离,即喜心解脱。』
‘‘Idha panāvuso, bhikkhu evaṃ vadeyya – ‘upekkhā hi kho me cetovimutti bhāvitā…pe… atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti. So – ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca…pe… nissaraṇaṃ hetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī’ti.
「贤友们,这里,比库如此说:『我的舍心解脱已修习……然而贪仍占据我的心。』应对他如此说:『尊者不要如此说……贤友,这确实是贪的出离,即舍心解脱。』
‘‘Idha panāvuso, bhikkhu evaṃ vadeyya – ‘animittā hi kho me cetovimutti bhāvitā…pe… atha ca pana me nimittānusāri viññāṇaṃ hotī’ti. So – ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca…pe… nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ yadidaṃ animittā cetovimuttī’ti.
「贤友们,这里,比库如此说:『我的无相心解脱已修习……然而我的识仍随逐于相。』应对他如此说:『尊者不要如此说……贤友,这确实是一切相的出离,即无相心解脱。』
‘‘Idha panāvuso, bhikkhu evaṃ vadeyya – ‘asmīti kho me vigataṃ, ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti. So – ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ asmīti vigate ayamahamasmīti asamanupassato. Atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇaṃ hetaṃ, āvuso, vicikicchākathaṃkathāsallassa, yadidaṃ asmimānasamugghāṭo’ti. Ime cha dhammā duppaṭivijjhā.
「复次,诸友,比库如此说:『于我「我是」已灭尽,我不随观「此我是」,然而疑惑、犹豫之箭仍占据我的心。』应对他说:『莫如此!具寿莫如此说,莫诽谤世尊,诽谤世尊实在不善,世尊不会如此说。诸友,这是须跋的、无机会的——当「我是」已灭尽,不随观「此我是」时,疑惑、犹豫之箭仍会占据其心,此事须跋。诸友,疑惑、犹豫之箭的出离,即是我慢的根除。』这六法难以通达。
(Ja) ‘‘katame cha dhammā Cha satatavihārā. Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Ime cha dhammā uppādetabbā.
「何为六法?六种常住。诸友,于此,比库以眼见色后,既不喜悦也不忧恼,住于舍、具念、正知。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,既不喜悦也不忧恼,住于舍、具念、正知。这六法应生起。
(Jha) ‘‘katame cha dhammā Cha anuttariyāni – dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ. Ime cha dhammā abhiññeyyā.
「何为六法?六种无上——见无上、闻无上、利得无上、学无上、奉事无上、随念无上。这六法应证知。
(Ña) ‘‘katame cha dhammā Cha abhiññā – idhāvuso, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti , bahudhāpi hutvā eko hoti. Āvibhāvaṃ tirobhāvaṃ. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse . Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.
「何为六法?六种神通。诸友,于此,比库体验种种神变——一人变为多人,多人变为一人;显现、隐没;穿墙、穿壁、穿山而行无障碍,如在虚空中;于地中出没如在水中;于水上不沉而行如在地上;于虚空中结跏趺坐而行如有翼之鸟;以手触摸、抚摸如此大神力、大威力的日月;乃至以身自在到达梵天界。
‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca.
「以清净、超越人的天耳界,听闻两种声音——天的与人的,远的与近的。
‘‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti , sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti …pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti.
「以心遍知其他有情、其他人的心而了知:有贪的心了知为有贪的心……未解脱的心了知为未解脱的心。
‘‘So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
「他忆念种种宿住,即:一生……如此,他忆念有相、有处所的种种宿住。
‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti …pe…
「以清净、超越人的天眼,见有情死时、生时,卑贱、高贵,美丽、丑陋,善趣、恶趣,了知有情随业流转……
‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ime cha dhammā sacchikātabbā.
「以诸漏尽,无漏心解脱、慧解脱,于现法自己以证智作证后具足而住。这六法应被作证。
‘‘Iti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
「如此,这六十法是真实的、确实的、如是的、不虚妄的、不异的,被如来正等正觉。
Satta dhammā七法
§357
‘‘Satta dhammā bahukārā…pe… satta dhammā sacchikātabbā.
「七法多有益……乃至……七法应被作证。
(Ka) ‘‘katame satta dhammā Satta ariyadhanāni – saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ. Ime satta dhammā bahukārā.
「(一)哪七法?七圣财——信财、戒财、惭财、愧财、闻财、舍财、慧财。这七法多有益。
(Kha) ‘‘katame satta dhammā Satta sambojjhaṅgā – satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo . Ime satta dhammā bhāvetabbā.
「(二)哪七法?七觉支——念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。这七法应被修习。
(Ga) ‘‘katame satta dhammā Satta viññāṇaṭṭhitiyo – santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.
「(三)哪七法?七识住——诸友,有诸有情身异想异,譬如某些人、某些天及某些堕恶趣者。这是第一识住。
‘‘Santāvuso , sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.
「诸友,有诸有情身异想一,譬如梵众天初生者。这是第二识住。
‘‘Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.
「诸友,有诸有情身一想异,譬如光音天。这是第三识住。
‘‘Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthī viññāṇaṭṭhiti.
「诸友,有诸有情是一体身、一体想,譬如遍净天。这是第四识住。
‘‘Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā…pe… ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ pañcamī viññāṇaṭṭhiti.
「诸友,有诸有情完全超越色想……(中略)……『空无边』而往生于空无边处。这是第五识住。
‘‘Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhī viññāṇaṭṭhiti.
「诸友,有诸有情完全超越空无边处,『识无边』而往生于识无边处。这是第六识住。
‘‘Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ sattamī viññāṇaṭṭhiti. Ime satta dhammā pariññeyyā.
「诸友,有诸有情完全超越识无边处,『无所有』而往生于无所有处。这是第七识住。这七法应遍知。
(Gha) ‘‘katame satta dhammā Sattānusayā – kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo , avijjānusayo. Ime satta dhammā pahātabbā.
(Gha)「何等七法?七随眠——欲贪随眠、嗔恚随眠、见随眠、疑随眠、慢随眠、有贪随眠、无明随眠。这七法应断。
(Ṅa) ‘‘katame satta dhammā Satta asaddhammā – idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. Ime satta dhammā hānabhāgiyā.
(Ṅa)「何等七法?七非善法——诸友,于此,比库无信,无惭,无愧,少闻,懈怠,失念,劣慧。这七法是退分。
(Ca) ‘‘katame satta dhammā Satta saddhammā – idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. Ime satta dhammā visesabhāgiyā.
(Ca)「何等七法?七善法——诸友,于此,比库有信,有惭,有愧,多闻,精进勤奋,念已现起,有慧。这七法是殊胜分。
(Cha) ‘‘katame satta dhammā Satta sappurisadhammā – idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. Ime satta dhammā duppaṭivijjhā.
(Cha)「何等七法?七善士法——诸友,于此,比库知法、知义、知自己、知量、知时、知众、知人。这七法难通达。
(Ja) ‘‘katame satta dhammā Satta saññā – aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Ime satta dhammā uppādetabbā.
哪些是七法?七想——无常想、无我想、须跋想、过患想、舍断想、离贪想、灭想。这些七法应被修习。
(Jha) ‘‘katame satta dhammā Satta niddasavatthūni – idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. Vīriyāramme tibbacchando hoti, āyatiñca vīriyāramme avigatapemo. Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. Ime satta dhammā abhiññeyyā.
哪些是七法?七懈怠事——诸友,于此,比库对受持学处有强烈的欲求,对未来受持学处有不离的爱乐。对法的听闻有强烈的欲求,对未来法的听闻有不离的爱乐。对欲的调伏有强烈的欲求,对未来欲的调伏有不离的爱乐。对独坐有强烈的欲求,对未来独坐有不离的爱乐。对精进的欢喜有强烈的欲求,对未来精进的欢喜有不离的爱乐。对念的成熟有强烈的欲求,对未来念的成熟有不离的爱乐。对见的通达有强烈的欲求,对未来见的通达有不离的爱乐。这些七法应被证知。
(Ña) ‘‘katame satta dhammā Satta khīṇāsavabalāni – idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yaṃpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.
哪些是七法?七漏尽者之力——诸友,于此,漏尽比库以正慧如实善见一切诸行为无常。诸友,漏尽比库以正慧如实善见一切诸行为无常,这是漏尽比库之力,依此力,漏尽比库宣称诸漏已尽——『我的诸漏已尽』。
‘‘Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yaṃpāvuso…pe… ‘khīṇā me āsavā’ti.
再者,诸友,漏尽比库以正慧如实善见诸欲如炭火坑。诸友……『我的诸漏已尽』。
‘‘Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yaṃpāvuso…pe… ‘khīṇā me āsavā’ti.
再者,诸友,漏尽比库的心倾向于远离、趣向于远离、倾斜于远离、住立于远离,喜乐于出离,完全超越一切漏处之法。诸友……『我的诸漏已尽』。
‘‘Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā . Yaṃpāvuso…pe… ‘khīṇā me āsavā’ti.
再者,诸友,漏尽比库已修习、善修习须跋。诸友……『我的诸漏已尽』。
‘‘Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. Yaṃpāvuso…pe… ‘khīṇā me āsavā’ti.
再者,诸友,漏尽比库已修习、善修习五根。诸友……『我的诸漏已尽』。
‘‘Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā. Yaṃpāvuso…pe… ‘khīṇā me āsavā’ti.
再者,诸友,漏尽比库已修习、善修习七觉支。诸友……『我的诸漏已尽』。
‘‘Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yaṃpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti. Ime satta dhammā sacchikātabbā.
「再者,诸友,漏尽比库已修习、善修习圣八支道。诸友,漏尽比库已修习、善修习圣八支道,这也是漏尽比库的力,依此力,漏尽比库宣称诸漏已尽——『我的诸漏已尽』。这七法应被作证。
‘‘Itime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
「这七十法是真实的、确实的、如是的、不虚妄的、不异的,被如来正确地正自觉。
Paṭhamabhāṇavāro niṭṭhito. · 第一诵品完
Aṭṭha dhammā八法
§358
‘‘Aṭṭha dhammā bahukārā…pe… aṭṭha dhammā sacchikātabbā.
「八法多有助益……八法应被作证。
(Ka) ‘‘katame aṭṭha dhammā Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti. Katame aṭṭha? Idhāvuso, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Ayaṃ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya . Paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「(Ka)何为八法?八因、八缘导向对于初梵行慧未获得者的获得,已获得者的增长、广大、修习、圆满。何为八?诸友,于此,比库依止导师而住,或依止某位值得尊敬的同梵行者,在那里,他现起强烈的惭愧,以及爱与敬。这是第一因、第一缘,导向对于初梵行慧未获得者的获得,已获得者的增长、广大、修习、圆满。
‘‘Taṃ kho pana satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ , yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ayaṃ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṃvattati.
「他依止导师而住,或依止某位值得尊敬的同梵行者,在那里,他现起强烈的惭愧,以及爱与敬。他时时前往询问、请教:『尊者,这是如何?这个的意义是什么?』那些具寿为他开显未开显的,阐明未阐明的,对于种种疑惑之处的诸法除去疑惑。这是第二因、第二缘,导向对于初梵行慧未获得者的获得,已获得者的增长、广大、修习、圆满。
‘‘Taṃ kho pana dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Ayaṃ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「听闻那法后,他以两种远离成就——身远离与心远离。这是第三因、第三缘,导向对于初梵行慧未获得者的获得,已获得者的增长、广大、修习、圆满。
‘‘Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Ayaṃ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「再者,诸友,比库具戒,以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习于诸学处。这是第四因、第四缘,导向对于初梵行慧未获得者的获得,已获得者的增长、广大、修习、圆满。
‘‘Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Ayaṃ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「再者,诸友,比库多闻,持闻,积聚闻。凡那些法初善、中善、后善,有义、有文,宣说完全圆满、遍净的梵行,如是诸法,他多闻、忆持、以言语熟习、以意审察、以见善通达。这是第五因、第五缘,导向对于初梵行慧未获得者的获得,已获得者的增长、广大、修习、圆满。
‘‘Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṃ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「再者,诸友,比库精进而住,为了断除不善法、为了具足善法,有力、坚固精勤,于诸善法不舍其轭。这是第六因、第六缘,导向未获得根本梵行慧的获得,已获得的增长、广大、修习、圆满。
‘‘Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā. Ayaṃ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
「再者,诸友,比库具念,具备最高的念与正知,能忆念、随念很久以前所作、很久以前所说之事。这是第七因、第七缘,导向未获得根本梵行慧的获得,已获得的增长、广大、修习、圆满。
‘‘Puna caparaṃ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati – ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo; iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo; iti saññā iti saññāya samudayo iti saññāya atthaṅgamo; iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. Ime aṭṭha dhammā bahukārā.
「再者,诸友,比库于五取蕴随观生灭而住——『如是色,如是色之集,如是色之灭;如是受,如是受之集,如是受之灭;如是想,如是想之集,如是想之灭;如是行,如是诸行之集,如是诸行之灭;如是识,如是识之集,如是识之灭』。这是第八因、第八缘,导向未获得根本梵行慧的获得,已获得的增长、广大、修习、圆满。这些是八种多所作法。
(Kha) ‘‘katame aṭṭha dhammā Ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ime aṭṭha dhammā bhāvetabbā.
「(二)哪八种法应修习?八圣道,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。这八种法应修习。
(Ga) ‘‘katame aṭṭha dhammā Aṭṭha lokadhammā – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime aṭṭha dhammā pariññeyyā.
「(三)哪八种法应遍知?八世间法——得与失、誉与毁、称与讥、乐与苦。这八种法应遍知。
(Gha) ‘‘katame aṭṭha dhammā Aṭṭha micchattā – micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi. Ime aṭṭha dhammā pahātabbā.
「(四)哪八种法应断除?八邪性——邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定。这八种法应断除。
(Ṅa) ‘‘katame aṭṭha dhammā Aṭṭha kusītavatthūni. Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa evaṃ hoti – ‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ paṭhamaṃ kusītavatthu.
「(五)哪八种法是衰退法?八懈怠事。诸友,于此,比库有工作应作,他如是想:『我有工作应作,然而我作工作时,身将疲劳,让我躺下吧』。他躺下,不发起精进,为了未达的达到、未证的证得、未作证的作证。这是第一懈怠事。
‘‘Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti . Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ dutiyaṃ kusītavatthu.
「再者,诸友,比库已作了工作。他如是想:『我已作了工作,然而我作工作时,身已疲劳,让我躺下吧』。他躺下,不发起精进……这是第二懈怠事。
‘‘Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ tatiyaṃ kusītavatthu.
「再者,诸友,比库应当行路。他如此想:『我将应当行路,然而我行路时身体会疲劳,让我躺下吧』。他躺下,不发起精进……这是第三懈怠事。
‘‘Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ catutthaṃ kusītavatthu.
「再者,诸友,比库已行路。他如此想:『我已行路,然而我行路时身体疲劳,让我躺下吧』。他躺下,不发起精进……这是第四懈怠事。
‘‘Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī’ti…pe… idaṃ pañcamaṃ kusītavatthu.
「再者,诸友,比库往村或镇行乞食,未得到粗或细的食物足够的满足。他如此想:『我往村或镇行乞食,未得到粗或细的食物足够的满足,我的身体疲劳不堪工作,让我躺下吧』……这是第五懈怠事。
‘‘Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ , tassa me kāyo garuko akammañño, māsācitaṃ maññe, handāhaṃ nipajjāmī’ti. So nipajjati…pe… idaṃ chaṭṭhaṃ kusītavatthu.
「再者,诸友,比库往村或镇行乞食,得到粗或细的食物足够的满足。他如此想:『我往村或镇行乞食,得到粗或细的食物足够的满足,我的身体沉重不堪工作,如同装满豆子一般,让我躺下吧』。他躺下……这是第六懈怠事。
‘‘Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’ti. So nipajjati…pe… idaṃ sattamaṃ kusītavatthu.
「再者,诸友,比库生起小病。他如此想:『我生起这小病,有适宜躺下,让我躺下吧』。他躺下……这是第七懈怠事。
‘‘Puna caparaṃ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī’ti. So nipajjati…pe… idaṃ aṭṭhamaṃ kusītavatthu. Ime aṭṭha dhammā hānabhāgiyā.
「再者,诸友,比库病愈,刚从病中痊愈。他如此想:『我病愈,刚从病中痊愈,我的身体虚弱不堪工作,让我躺下吧』。他躺下……这是第八懈怠事。这八法是退分法。
(Ca) ‘‘katame aṭṭha dhammā Aṭṭha ārambhavatthūni. Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa evaṃ hoti – ‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ paṭhamaṃ ārambhavatthu.
「哪八法?八发勤事。诸友,于此,比库应当作业。他如此想:『我将应当作业,然而我作业时不容易作意诸佛的教诫,让我发起精进,为了未得的获得、未证得的证得、未作证的作证』。他发起精进,为了未得的获得、未证得的证得、未作证的作证。这是第一发勤事。
‘‘Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ dutiyaṃ ārambhavatthu.
「再者,诸友,比库已作业。他如此想:『我已作业,然而我作业时不能作意诸佛的教诫,让我发起精进……』这是第二发勤事。
‘‘Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ tatiyaṃ ārambhavatthu.
「再者,诸友,比库必须行路。他如此想:『我必须行路,然而我在行路时不容易作意诸佛之教,让我发起精进……』这是第三发起之事。
‘‘Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ catutthaṃ ārambhavatthu.
「再者,诸友,比库已行路。他如此想:『我已行路,然而我在行路时未能作意诸佛之教,让我发起精进……』这是第四发起之事。
‘‘Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ , tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ pañcamaṃ ārambhavatthu.
「再者,诸友,比库在村或镇行乞食时,未得到粗或细的食物足够的满足。他如此想:『我在村或镇行乞食时,未得到粗或细的食物足够的满足,我的身体轻快、适于工作,让我发起精进……』这是第五发起之事。
‘‘Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ chaṭṭhaṃ ārambhavatthu.
「再者,诸友,比库在村或镇行乞食时,得到粗或细的食物足够的满足。他如此想:『我在村或镇行乞食时,得到粗或细的食物足够的满足,我的身体强壮、适于工作,让我发起精进……』这是第六发起之事。
‘‘Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ sattamaṃ ārambhavatthu.
「再者,诸友,比库生起微小的疾病。他如此想:『我生起这微小的疾病,确实存在这可能性,即我的疾病可能增长,让我发起精进……』这是第七发起之事。
‘‘Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ aṭṭhamaṃ ārambhavatthu. Ime aṭṭha dhammā visesabhāgiyā.
「再者,诸友,比库从病中痊愈,刚从疾病中痊愈。他如此想:『我从病中痊愈,刚从疾病中痊愈,确实存在这可能性,即我的疾病可能复发,让我发起精进,为了未得者之得、未证者之证、未作证者之作证。』他发起精进,为了未得者之得、未证者之证、未作证者之作证。这是第八发起之事。这八法是殊胜分。
(Cha) ‘‘katame aṭṭha dhammā Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo nirayaṃ upapanno hoti. Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
「(六)什么是八法?八非时、非机行梵行。诸友,于此,如来出现于世,阿拉汉、正等正觉者,法被教导,寂静的、般涅槃的、导向正觉的、善逝所说的,而此人已投生于地狱。这是第一非时、非机行梵行。
‘‘Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito, ayañca puggalo tiracchānayoniṃ upapanno hoti. Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
「再者,诸友,如来出现于世,阿拉汉、正等正觉者,法被教导,寂静的、般涅槃的、导向正觉的、善逝所说的,而此人已投生于畜生趣。这是第二非时、非机行梵行。
‘‘Puna caparaṃ…pe… pettivisayaṃ upapanno hoti. Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
「再者……（略）……他投生到饿鬼界。这是第三个非时、非时机来住梵行。
‘‘Puna caparaṃ…pe… aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti. Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya.
「再者……（略）……他投生到某个长寿天众。这是第四个非时、非时机来住梵行。
‘‘Puna caparaṃ…pe… paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
「再者……（略）……他投生在边地的诸人群中,在未开化的蛮族中,在那里没有比库、比库尼、近事男、近事女可去之处。这是第五个非时、非时机来住梵行。
‘‘Puna caparaṃ…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
「再者……（略)……此人投生在中部诸人群中,但他持邪见、见颠倒——『无布施,无供养,无祭祀,无善作恶作诸业的果报,无此世,无他世,无母,无父,无化生有情,世间无沙门婆罗门正行、正行道者,以自己证智作证后宣说此世与他世』。这是第六个非时、非时机来住梵行。
‘‘Puna caparaṃ…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti , so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ. Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.
「再者……（略)……此人投生在中部诸人群中,但他劣慧、愚钝、哑痴,不能了知善说与恶说的义理。这是第七个非时、非时机来住梵行。
‘‘Puna caparaṃ…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ. Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. Ime aṭṭha dhammā duppaṭivijjhā.
「再者……（略)……此人投生在中部诸人群中,他有慧、不愚钝、不哑痴,能了知善说与恶说的义理。这是第八个非时、非时机来住梵行。这八法难以通达。
(Ja) ‘‘katame aṭṭha dhammā Aṭṭha mahāpurisavitakkā – appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa. Santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa. Pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa. Āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa. Upaṭṭhitasatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa. Samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa . Paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassa. Nippapañcassāyaṃ dhammo, nāyaṃ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā.
「什么是八法?八大人觉——此法是少欲者的,此法非多欲者的。此法是知足者的,此法非不知足者的。此法是远离者的,此法非乐于众中者的。此法是精进者的,此法非懈怠者的。此法是念已现起者的,此法非失念者的。此法是得定者的,此法非不得定者的。此法是有慧者的,此法非劣慧者的。此法是无戏论者的,此法非乐于戏论者的——这八法应当生起。
(Jha) ‘‘katame aṭṭha dhammā Aṭṭha abhibhāyatanāni – ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni , ‘tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.
「什么是八法?八胜处——于内有色想者,于外见诸色,少的、美的、丑的,『胜知彼等后,我知、我见』——如此想者。这是第一胜处。
‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.
「于内有色想者,于外见诸色,无量的美色与丑色,『我战胜那些而知、而见』——他有如此之想。这是第二胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.
「于内无色想者,于外见诸色,少量的美色与丑色,『我战胜那些而知、而见』——他有如此之想。这是第三胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.
「于内无色想者,于外见诸色,无量的美色与丑色,『我战胜那些而知、而见』——他有如此之想。这是第四胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.
「于内无色想者,于外见诸色,青的、青色的、青显现的、青光泽的。犹如乌玛花是青的、青色的、青显现的、青光泽的。或者犹如那巴拉纳西产的布,两面磨光,是青的、青色的、青显现的、青光泽的,如是,于内无色想者,于外见诸色,青的、青色的、青显现的、青光泽的,『我战胜那些而知、而见』——他有如此之想。这是第五胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ , evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
「于内无色想者,于外见诸色,黄的、黄色的、黄显现的、黄光泽的。犹如咖尼咖拉花是黄的、黄色的、黄显现的、黄光泽的。或者犹如那巴拉纳西产的布,两面磨光,是黄的、黄色的、黄显现的、黄光泽的,如是,于内无色想者,于外见诸色,黄的、黄色的、黄显现的、黄光泽的,『我战胜那些而知、而见』——他有如此之想。这是第六胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.
「于内无色想者,于外见诸色,红的、红色的、红显现的、红光泽的。犹如般度基瓦咖花是红的、红色的、红显现的、红光泽的,或者犹如那巴拉纳西产的布,两面磨光,是红的、红色的、红显现的、红光泽的,如是,于内无色想者,于外见诸色,红的、红色的、红显现的、红光泽的,『我战胜那些而知、而见』——他有如此之想。这是第七胜处。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Ime aṭṭha dhammā abhiññeyyā.
「于内无色想者,于外见诸色,白的、白色的、白显现的、白光泽的。犹如药星是白的、白色的、白显现的、白光泽的,或者犹如那巴拉纳西产的布,两面磨光,是白的、白色的、白显现的、白光泽的,如是,于内无色想者,于外见诸色,白的、白色的、白显现的、白光泽的,『我战胜那些而知、而见』——他有如此之想。这是第八胜处。这八法应被证知。」
(Ña) ‘‘katame aṭṭha dhammā Aṭṭha vimokkhā – rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.
「哪八法应被证知?八解脱——有色者见诸色。这是第一解脱。」
‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati. Ayaṃ dutiyo vimokkho.
「于内无色想者,于外见诸色。这是第二解脱。
‘‘Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.
「胜解净美。这是第三解脱。
‘‘Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ catuttho vimokkho.
「完全超越诸色想,诸有对想灭没,不作意诸种种想,『空无边』,证入空无边处而住。这是第四解脱。
‘‘Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ pañcamo vimokkho.
「完全超越空无边处,『识无边』,证入识无边处而住。这是第五解脱。
‘‘Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ chaṭṭho vimokkho.
「完全超越识无边处,『无所有』,证入无所有处而住。这是第六解脱。
‘‘Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho.
「完全超越无所有处,证入非想非非想处而住。这是第七解脱。
‘‘Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ayaṃ aṭṭhamo vimokkho. Ime aṭṭha dhammā sacchikātabbā.
「完全超越非想非非想处,证入想受灭而住。这是第八解脱。这八法应被作证。
‘‘Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
「如此,这八十法是真实的、确实的、如是的、不虚妄的、不异的,被如来正等正觉。」
Nava dhammā九法
§359
‘‘Nava dhammā bahukārā…pe… nava dhammā sacchikātabbā.
「九法多有益……乃至……九法应作证。
(Ka) ‘‘katame nava dhammā Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, samāhite citte yathābhūtaṃ jānāti passati, yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati. Ime nava dhammā bahukārā.
（甲）「何为九法？九如理作意为根本之法：如理作意者，欢悦生起；欢悦者，喜生起；有喜者，身轻安；身轻安者，受乐；乐者，心得定；心得定时，如实知见；如实知见者，厌离；厌离者，离贪；由离贪而解脱。此九法多有益。
(Kha) ‘‘katame nava dhammā Nava pārisuddhipadhāniyaṅgāni – sīlavisuddhi pārisuddhipadhāniyaṅgaṃ, cittavisuddhi pārisuddhipadhāniyaṅgaṃ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṃ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṃ, maggāmaggañāṇadassana – visuddhi pārisuddhipadhāniyaṅgaṃ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, paññāvisuddhi pārisuddhipadhāniyaṅgaṃ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṃ. Ime nava dhammā bhāvetabbā.
（乙）「何为九法？九清净精勤支：戒清净清净精勤支、心清净清净精勤支、见清净清净精勤支、度疑清净清净精勤支、道非道智见清净清净精勤支、道智见清净清净精勤支、智见清净清净精勤支、慧清净清净精勤支、解脱清净清净精勤支。此九法应修习。
(Ga) ‘‘katame nava dhammā Nava sattāvāsā – santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamo sattāvāso.
（丙）「何为九法？九有情居：诸友，有诸有情身异想异，譬如人类、某些天人及某些堕恶趣者。此为第一有情居。
‘‘Santāvuso , sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyo sattāvāso.
「诸友，有诸有情身异想一，譬如梵身天之初生者。此为第二有情居。
‘‘Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyo sattāvāso.
「诸友，有诸有情身一想异，譬如光音天。此为第三有情居。
‘‘Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catuttho sattāvāso.
「诸友，有诸有情身一想一，譬如遍净天。此为第四有情居。
‘‘Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā. Ayaṃ pañcamo sattāvāso.
「诸友，有诸有情无想无觉，譬如无想有情天。此为第五有情居。
‘‘Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ chaṭṭho sattāvāso.
「贤友们!有诸有情完全超越色想,灭没对碍想,不作意种种想,『空无边』,生于空无边处。这是第六有情居。
‘‘Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā. Ayaṃ sattamo sattāvāso.
「贤友们!有诸有情完全超越空无边处,『识无边』,生于识无边处。这是第七有情居。
‘‘Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ aṭṭhamo sattāvāso.
「贤友们!有诸有情完全超越识无边处,『无所有』,生于无所有处。这是第八有情居。
‘‘Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṃ navamo sattāvāso. Ime nava dhammā pariññeyyā.
「贤友们!有诸有情完全超越无所有处,生于非想非非想处。这是第九有情居。这九法应遍知。
(Gha) ‘‘katame nava dhammā Nava taṇhāmūlakā dhammā – taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo , chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. Ime nava dhammā pahātabbā.
「哪九法?九渴爱根本法——缘渴爱而有寻求,缘寻求而有获得,缘获得而有决定,缘决定而有欲贪,缘欲贪而有耽著,缘耽著而有执取,缘执取而有悭吝,缘悭吝而有守护,缘守护之因而生起执杖、执刀、诤论、争吵、争执、诽谤、妄语等诸多恶不善法。这九法应断。
(Ṅa) ‘‘katame nava dhammā Nava āghātavatthūni – ‘anatthaṃ me acarī’ti āghātaṃ bandhati, ‘anatthaṃ me caratī’ti āghātaṃ bandhati, ‘anatthaṃ me carissatī’ti āghātaṃ bandhati; ‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ bandhati…pe… ‘anatthaṃ caratī’ti āghātaṃ bandhati…pe… ‘anatthaṃ carissatī’ti āghātaṃ bandhati; ‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ bandhati…pe… ‘atthaṃ caratī’ti āghātaṃ bandhati…pe… ‘atthaṃ carissatī’ti āghātaṃ bandhati. Ime nava dhammā hānabhāgiyā.
「哪九法?九嗔恨事——『他对我作了无益』而结嗔恨,『他对我正作无益』而结嗔恨,『他将对我作无益』而结嗔恨;『他对我所爱、所喜者作了无益』而结嗔恨……『正作无益』而结嗔恨……『将作无益』而结嗔恨;『他对我所不爱、所不喜者作了有益』而结嗔恨……『正作有益』而结嗔恨……『将作有益』而结嗔恨。这九法导向衰退。
(Ca) ‘‘katame nava dhammā Nava āghātapaṭivinayā – ‘anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘piyassa me manāpassa anatthaṃ acari…pe… anatthaṃ carati…pe… anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘appiyassa me amanāpassa atthaṃ acari…pe… atthaṃ carati…pe… atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti. Ime nava dhammā visesabhāgiyā.
「哪九法?九嗔恨的调伏——『他对我作了无益,那从何处可得?』而调伏嗔恨;『他对我正作无益,那从何处可得?』而调伏嗔恨;『他将对我作无益,那从何处可得?』而调伏嗔恨;『他对我所爱、所喜者作了无益……正作无益……将作无益,那从何处可得?』而调伏嗔恨;『他对我所不爱、所不喜者作了有益……正作有益……将作有益,那从何处可得?』而调伏嗔恨。这九法导向殊胜。
(Cha) ‘‘katame nava dhammā Nava nānattā – dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ. Ime nava dhammā duppaṭivijjhā.
「哪九法?九种种性——缘界种种而生起触种种,缘触种种而生起受种种,缘受种种而生起想种种,缘想种种而生起思惟种种,缘思惟种种而生起欲种种,缘欲种种而生起热恼种种,缘热恼种种而生起寻求种种,缘寻求种种而生起获得种种。这九法难通达。
(Ja) ‘‘katame nava dhammā Nava saññā – asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā , sabbalokeanabhiratisaññā , aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. Ime nava dhammā uppādetabbā.
(Ja) 「什么是九法?九想──须跋想、死想、食厌逆想、一切世间不可乐想、无常想、无常中苦想、苦中无我想、断想、离贪想。这些九法应被生起。
(Jha) ‘‘katame nava dhammā Nava anupubbavihārā – idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Sabbaso rūpasaññānaṃ samatikkamā…pe… ākāsānañcāyatanaṃ upasampajja viharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ime nava dhammā abhiññeyyā.
(Jha) 「什么是九法?九次第住──诸友,于此,比库离诸欲,离诸不善法,有寻、有伺,由离而生喜与乐,具足住于初禅那。由于寻与伺的平息……(中略)……具足住于第二禅那。由于喜的离去……(中略)……具足住于第三禅那。由于乐的舍断……(中略)……具足住于第四禅那。完全超越一切色想……(中略)……具足住于空无边处。完全超越一切空无边处,「识是无边的」,具足住于识无边处。完全超越一切识无边处,「无所有」,具足住于无所有处。完全超越一切无所有处,具足住于非想非非想处。完全超越一切非想非非想处,具足住于想受灭。这些九法应被证知。
(Ña) ‘‘katame nava dhammā Nava anupubbanirodhā – paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti, tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti, catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti, ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Ime nava dhammā sacchikātabbā.
(Ña) 「什么是九法?九次第灭──已证得初禅那者,欲想已被灭;已证得第二禅那者,寻与伺已被灭;已证得第三禅那者,喜已被灭;已证得第四禅那者,入息出息已被灭;已证得空无边处者,色想已被灭;已证得识无边处者,空无边处想已被灭;已证得无所有处者,识无边处想已被灭;已证得非想非非想处者,无所有处想已被灭;已证得想受灭者,想与受已被灭。这些九法应被作证。
‘‘Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
「如此,这些九十法是真实的、正确的、如是的、不虚妄的、不异的,被如来正等正觉。
Dasa dhammā十法
§360
‘‘Dasa dhammā bahukārā…pe… dasa dhammā sacchikātabbā.
「十法多有助益……(中略)……十法应被作证。
(Ka) ‘‘katame dasa dhammā Dasa nāthakaraṇādhammā – idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, yaṃpāvuso, bhikkhu sīlavā hoti…pe… sikkhati sikkhāpadesu. Ayampi dhammo nāthakaraṇo.
(Ka) 「什么是十法?十作护法──诸友,于此,比库具戒,以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习于诸学处。诸友,凡比库具戒……(中略)……学习于诸学处。此法也是作护。
‘‘Puna caparaṃ, āvuso, bhikkhu bahussuto …pe… diṭṭhiyā suppaṭividdhā, yaṃpāvuso, bhikkhu bahussuto…pe… ayampi dhammo nāthakaraṇo.
「再者,诸友,比库多闻……(中略)……以见善通达。诸友,凡比库多闻……(中略)……此法也是作护。
‘‘Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yaṃpāvuso, bhikkhu…pe… kalyāṇasampavaṅko. Ayampi dhammo nāthakaraṇo.
「再者,诸友,比库是善友,是善伴,是善同伴。诸友,凡比库……(中略)……是善同伴。此法也是作护。
‘‘Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. Yaṃpāvuso, bhikkhu…pe… anusāsaniṃ. Ayampi dhammo nāthakaraṇo.
「复次,诸友,比库易受劝,具足易受劝之法,堪忍,善于接受教诫。诸友,凡比库……(中略)……教诫。此法亦为依怙之因。
‘‘Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ, alaṃ saṃvidhātuṃ. Yaṃpāvuso, bhikkhu…pe… alaṃ saṃvidhātuṃ. Ayampi dhammo nāthakaraṇo.
「复次,诸友,比库对于同梵行者的种种大小事务,于此熟练,不懈怠,具足于此方便的思量,能作,能安排。诸友,凡比库……(中略)……能安排。此法亦为依怙之因。
‘‘Puna caparaṃ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. Yaṃpāvuso, bhikkhu…pe… uḷārapāmojjo. Ayampi dhammo nāthakaraṇo.
「复次,诸友,比库乐法,喜爱谈论,于阿毗达摩、阿毗毗奈耶极为欢喜。诸友,凡比库……(中略)……极为欢喜。此法亦为依怙之因。
‘‘Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Yaṃpāvuso, bhikkhu …pe… ayampi dhammo nāthakaraṇo.
「复次,诸友,比库对于任何的衣、钵食、坐卧处、病者所需之医药资具知足。诸友,凡比库……(中略)……此法亦为依怙之因。
‘‘Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati…pe… kusalesu dhammesu. Yaṃpāvuso, bhikkhu…pe… ayampi dhammo nāthakaraṇo.
「复次,诸友,比库住于精进……(中略)……于诸善法。诸友,凡比库……(中略)……此法亦为依怙之因。
‘‘Puna caparaṃ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yaṃpāvuso, bhikkhu…pe… ayampi dhammo nāthakaraṇo.
「复次,诸友,比库具念,具足最上的念与正知,忆念、随念久已所作、久已所说。诸友,凡比库……(中略)……此法亦为依怙之因。
‘‘Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yaṃpāvuso, bhikkhu…pe… ayampi dhammo nāthakaraṇo. Ime dasa dhammā bahukārā.
「复次,诸友,比库有慧,具足导向生灭之慧,圣者的、洞察的、正导至苦尽的。诸友,凡比库……(中略)……此法亦为依怙之因。此十法为多所作。
(Kha) ‘‘katame dasa dhammā Dasa kasiṇāyatanāni – pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ . Ime dasa dhammā bhāvetabbā.
「(乙)何为十法?十遍处:一者想地遍,上、下、横、不二、无量。一者想水遍……(中略)……一者想火遍……一者想风遍……一者想青遍……一者想黄遍……一者想赤遍……一者想白遍……一者想空遍……一者想识遍,上、下、横、不二、无量。此十法应修习。
(Ga) ‘‘katame dasa dhammā Dasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ. Ime dasa dhammā pariññeyyā.
(Ga)「什么是十法?十处——眼处、色处、耳处、声处、鼻处、香处、舌处、味处、身处、触处。这十法应遍知。」
(Gha) ‘‘katame dasa dhammā Dasa micchattā – micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti. Ime dasa dhammā pahātabbā.
(Gha)「什么是十法?十邪性——邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、邪解脱。这十法应舍断。」
(Ṅa) ‘‘katame dasa dhammā Dasa akusalakammapathā – pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. Ime dasa dhammā hānabhāgiyā.
(Ṅa)「什么是十法?十不善业道——杀生、不与取、欲邪行、妄语、两舌、粗恶语、杂秽语、贪、嗔恨、邪见。这十法是退分。」
(Ca) ‘‘katame dasa dhammā Dasa kusalakammapathā – pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. Ime dasa dhammā visesabhāgiyā.
(Ca)「什么是十法?十善业道——离杀生、离不与取、离欲邪行、离妄语、离两舌、离粗恶语、离杂秽语、不贪、不嗔、正见。这十法是胜分。」
(Cha) ‘‘katame dasa dhammā Dasa ariyavāsā – idhāvuso , bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
(Cha)「什么是十法?十圣居——诸友,于此,比库已舍断五支、具足六支、守护一、依止四、除遣个别真实、完全舍弃寻求、无浊思惟、身行轻安、心善解脱、慧善解脱。」
‘‘Kathañcāvuso , bhikkhu hoti? Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.
「诸友,比库如何是已舍断五支?诸友,于此,比库的欲欲已舍断、嗔恨已舍断、昏沉睡眠已舍断、掉举追悔已舍断、疑已舍断。诸友,比库如此是已舍断五支。」
‘‘Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.
「诸友,比库如何是具足六支?诸友,于此,比库以眼见色后,既不欢喜也不忧愁,住于舍、具念、正知。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触触后……以意识法后,既不欢喜也不忧愁,住于舍、具念、正知。诸友,比库如此是具足六支。」
‘‘Kathañcāvuso, bhikkhu ekārakkho hoti? Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṃ kho, āvuso, bhikkhu ekārakkho hoti.
「诸友,比库如何是守护一?诸友,于此,比库具足以念守护之心。诸友,比库如此是守护一。」
‘‘Kathañcāvuso, bhikkhu caturāpasseno hoti? Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti.
「诸友,比库如何是四依者?诸友,于此,比库省察而受用一种,省察而忍受一种,省察而避开一种,省察而除去一种。诸友,比库如此是四依者。
‘‘Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.
「诸友,比库如何是已舍弃各别真谛者?诸友,于此,比库对于那些种种沙门婆罗门的种种各别真谛,一切那些都已被驱除、被舍弃、被吐出、被释放、被断除、被舍离。诸友,比库如此是已舍弃各别真谛者。
‘‘Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.
「诸友,比库如何是已平息寻求者?诸友,于此,比库的欲寻求已被断除,有寻求已被断除,梵行寻求已被止息。诸友,比库如此是已平息寻求者。
‘‘Kathañcāvuso , bhikkhu hoti? Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti. Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.
「诸友,比库如何是无浊思惟者?诸友,于此,比库的欲思惟已被断除,嗔恨思惟已被断除,加害思惟已被断除。诸友,比库如此是无浊思惟者。
‘‘Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.
「诸友,比库如何是已止息身行者?诸友,于此,比库以舍断乐与舍断苦,先前喜忧已灭没故,不苦不乐,舍念清净,成就第四禅那而住。诸友,比库如此是已止息身行者。
‘‘Kathañcāvuso, bhikkhu suvimuttacitto hoti? Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti. Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti.
「诸友,比库如何是善解脱心者?诸友,于此,比库的心从贪解脱,心从嗔解脱,心从痴解脱。诸友,比库如此是善解脱心者。
‘‘Kathañcāvuso, bhikkhu suvimuttapañño hoti? Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti. ‘Doso me pahīno…pe… āyatiṃ anuppādadhammo’ti pajānāti. ‘Moho me pahīno …pe… āyatiṃ anuppādadhammo’ti pajānāti. Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti. Ime dasa dhammā duppaṭivijjhā.
「诸友,比库如何是善解脱慧者?诸友,于此,比库了知『我的贪已被断除,根已被切断,如多罗树头,成为非有,于未来不生起之法』。了知『我的嗔已被断除……于未来不生起之法』。了知『我的痴已被断除……于未来不生来之法』。诸友,比库如此是善解脱慧者。这十法是难通达的。
(Ja) ‘‘katame dasa dhammā Dasa saññā – asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Ime dasa dhammā uppādetabbā.
「哪十法应被修习?十想——须跋想、死想、食厌逆想、一切世间不可喜想、无常想、无常中苦想、苦中无我想、断想、离贪想、灭想。这十法应被修习。
(Jha) ‘‘katame dasa dhammā Dasa nijjaravatthūni – sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. Sammāsaṅkappassa micchāsaṅkappo…pe… sammāvācassa micchāvācā… sammākammantassa micchākammanto… sammāājīvassa micchāājīvo… sammāvāyāmassa micchāvāyāmo… sammāsatissa micchāsati… sammāsamādhissa micchāsamādhi… sammāñāṇassa micchāñāṇaṃ nijjiṇṇaṃ hoti. Sammāvimuttissa micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. Ime dasa dhammā abhiññeyyā.
「什么是十法?十种损减事——对于具正见者,邪见已损减。以邪见为缘而生起的诸多恶不善法,那些对他也已损减。对于具正思惟者,邪思惟……(中略)……对于具正语者,邪语……对于具正业者,邪业……对于具正命者,邪命……对于具正精进者,邪精进……对于具正念者,邪念……对于具正定者,邪定……对于具正智者,邪智已损减。对于具正解脱者,邪解脱已损减。以邪解脱为缘而生起的诸多恶不善法,那些对他也已损减。这十法应被证知。」
(Ña) ‘‘katame dasa dhammā Dasa asekkhā dhammā – asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti. Ime dasa dhammā sacchikātabbā.
「什么是十法?十种无学法——无学正见、无学正思惟、无学正语、无学正业、无学正命、无学正精进、无学正念、无学正定、无学正智、无学正解脱。这十法应被作证。」
‘‘Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā’’ti. Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.
「如此,这些百法是真实的、确实的、如是的、不虚妄的、不异的,被如来正确地正觉。」具寿沙利子说了这些。那些比库们心满意足,欢喜具寿沙利子所说。
Dasuttarasuttaṃ niṭṭhitaṃ ekādasamaṃ. · 《十上经》完 第十一
Pāthikavaggo niṭṭhito. · 巴提咖品完
Tassuddānaṃ –
其摄颂——
Pāthiko ca udumbaraṃ , cakkavatti aggaññakaṃ;
「巴提咖与优昙婆罗,转轮王、阿根雅,
Sampasādanapāsādaṃ , mahāpurisalakkhaṇaṃ.
善见、大宫殿,大人相,
Siṅgālāṭānāṭiyakaṃ , saṅgīti ca dasuttaraṃ;
西伽喇、阿吒那提亚,合诵与十上,
Ekādasahi suttehi, pāthikavaggoti vuccati.
以十一经,称为巴提咖品。」
Pāthikavaggapāḷi niṭṭhitā. · 巴提咖品部完
Tīhi vaggehi paṭimaṇḍito sakalo · 以三品庄严的全部
Dīghanikāyo samatto. · 《长部》完