5. Sampasādanīyasuttaṃ5.《自欢喜经》
5. Sampasādanīyasuttaṃ5.《自欢喜经》
Sāriputtasīhanādo沙利子狮子吼
§141
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiya’’nti.
如是我闻——一时,世尊住在那喇兰达的巴瓦利咖芒果园。那时,具寿沙利子前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿沙利子对世尊如此说:「尊者,我对世尊有如此的净信:过去没有、未来不会有、现在也不存在其他沙门或婆罗门在正觉方面比世尊更具上智。」
§142
‘‘Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiya’nti. Kiṃ te , sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā te bhagavanto ahesuṃ itipi , evaṃpaññā te bhagavanto ahesuṃ itipi, evaṃvihārī te bhagavanto ahesuṃ itipi, evaṃvimuttā te bhagavanto ahesuṃ itipī’’’ti? ‘‘No hetaṃ, bhante’’.
「沙利子,你说了这崇高的、如牛王的言语,取了绝对的立场,作了狮子吼——『尊者,我对世尊有如此的净信:过去没有、未来不会有、现在也不存在其他沙门或婆罗门在正觉方面比世尊更具上智。』沙利子,那些过去世的阿拉汉、正等正觉者,所有那些世尊,你以心遍知心而知道——『那些世尊有如此戒,那些世尊有如此法,那些世尊有如此慧,那些世尊有如此住,那些世尊有如此解脱』吗?」「尊者,不是这样。」
‘‘Kiṃ pana te , sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā , sabbe te bhagavanto cetasā ceto paricca viditā, `evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārī… evaṃvimuttā te bhagavanto bhavissanti itipī’’’ti? ‘‘No hetaṃ, bhante’’.
「那么,沙利子,那些未来世的阿拉汉、正等正觉者,所有那些世尊,你以心遍知心而知道——『那些世尊将有如此戒,那些世尊将有如此法……如此慧……如此住……那些世尊将有如此解脱』吗?」「尊者,不是这样。」
‘‘Kiṃ pana te , sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito – ‘evaṃsīlo bhagavā itipi, evaṃdhammo…pe… evaṃpañño … evaṃvihārī… evaṃvimutto bhagavā itipī’’’ti? ‘‘No hetaṃ, bhante’’.
「那么,沙利子,我现在是阿拉汉、正等正觉者,你以心遍知心而知道——『世尊有如此戒,世尊有如此法……如此慧……如此住……世尊有如此解脱』吗?」「尊者,不是这样。」
‘‘Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. Atha kiṃ carahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiya’’’nti?
「沙利子,既然你对过去、未来、现在的阿拉汉、正等正觉者没有他心智,那么,沙利子,你为何说这崇高的、如牛王的言语,取了绝对的立场,作了狮子吼——『尊者,我对世尊有如此的净信:过去没有、未来不会有、现在也不存在其他沙门或婆罗门在正觉方面比世尊更具上智』?」
§143
‘‘Na kho me , bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi. Api ca, me dhammanvayo vidito. Seyyathāpi, bhante , rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā, ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā antamaso biḷāranikkhamanamattampi. Tassa evamassa – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito. Ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho.
「尊者,我对过去、未来、现在的阿拉汉、正等正觉者没有他心智。但是,我知道法的次第。尊者,譬如国王的边境城市,有坚固的城墙、坚固的城门和塔楼,只有一个门。那里有一位守门人,聪明、能干、有智慧,阻止不认识的人,让认识的人进入。他在那城市周围沿着巡逻道巡行,看不到城墙的裂缝或城墙的孔洞,甚至连猫能出去的洞也没有。他会这样想:『任何粗大的生物进入或离开这城市,都只通过这个门进入或离开。』同样地,尊者,我知道法的次第。尊者,那些过去世的阿拉汉、正等正觉者,所有那些世尊,舍断了五盖——心的随烦恼、慧的弱化者,心善安住于须跋,如实修习七觉支,证得了无上正等正觉。尊者,那些未来世的阿拉汉、正等正觉者,所有那些世尊,将舍断五盖——心的随烦恼、慧的弱化者,心善安住于须跋,如实修习七觉支,将证得无上正等正觉。尊者,世尊现在也是阿拉汉、正等正觉者,舍断了五盖——心的随烦恼、慧的弱化者,心善安住于须跋,如实修习七觉支,证得了无上正等正觉。」
§144
‘‘Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ dhammassavanāya. Tassa me, bhante, bhagavā dhammaṃ deseti uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā me, bhante, bhagavā dhammaṃ desesi uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ, tathā tathāhaṃ tasmiṃ dhamme abhiññā idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ; satthari pasīdiṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho’ti.
「尊者,在此,我前往世尊所在之处听闻法。尊者,世尊为我说法,越来越殊胜、越来越精妙、有黑白及其对应。尊者,世尊如何为我说法,越来越殊胜、越来越精妙、有黑白及其对应,我就如何以证智了知那法中的某些法,在诸法中达到究竟;我对导师生起净信——『世尊是正等正觉者,法由世尊善说,声闻僧团是善行道者。』」
Kusaladhammadesanā善法教示
§145
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesu. Tatrime kusalā dhammā seyyathidaṃ, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Idha, bhante, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Etadānuttariyaṃ, bhante, kusalesu dhammesu. Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṃ kusalesu dhammesu.
「尊者,再者,这是无上的,即世尊如何说示善法。这里有这些善法,即:须跋、四正勤、四神足、五根、五力、七觉支、八支圣道。尊者,在此,比库以诸漏尽,于现法中以自己的证智作证、具足住于无漏的心解脱、慧解脱。尊者,这是善法中的无上。世尊完全了知这个,世尊完全了知这个之外,没有更上的应被了知的,了知它之后,其他沙门或婆罗门会在善法方面比世尊更具上智。」
Āyatanapaṇṇattidesanā处施设教示
§146
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti āyatanapaṇṇattīsu. Chayimāni, bhante, ajjhattikabāhirāni āyatanāni. Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca. Etadānuttariyaṃ, bhante, āyatanapaṇṇattīsu. Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ āyatanapaṇṇattīsu.
「尊者,又,这是无上的,世尊如此教导法于诸处的施设中。尊者,这六种内外处:眼与诸色,耳与诸声,鼻与诸香,舌与诸味,身与诸触,意与诸法。尊者,这是诸处施设中的无上。世尊无余遍知此,世尊无余遍知此者,无有更上应遍知之法,遍知此法,其他沙门或婆罗门能比世尊更殊胜,即于诸处的施设中。」
Gabbhāvakkantidesanā入胎教示
§147
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti gabbhāvakkantīsu. Catasso imā, bhante, gabbhāvakkantiyo. Idha , bhante, ekacco asampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ paṭhamā gabbhāvakkanti.
「尊者,又,这是无上的,世尊如此教导法于诸入胎中。尊者,有这四种入胎。尊者,于此,某人无正知地入母胎;无正知地住于母胎中;无正知地从母胎出。这是第一种入胎。」
‘‘Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ dutiyā gabbhāvakkanti.
「尊者,又,于此,某人有正知地入母胎;无正知地住于母胎中;无正知地从母胎出。这是第二种入胎。」
‘‘Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ tatiyā gabbhāvakkanti.
「尊者,又,于此,某人有正知地入母胎;有正知地住于母胎中;无正知地从母胎出。这是第三种入胎。」
‘‘Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṃ catutthā gabbhāvakkanti. Etadānuttariyaṃ, bhante, gabbhāvakkantīsu.
「尊者,又,于此,某人有正知地入母胎;有正知地住于母胎中;有正知地从母胎出。这是第四种入胎。尊者,这是诸入胎中的无上。」
Ādesanavidhādesanā记说方式教示
§148
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti ādesanavidhāsu. Catasso imā, bhante, ādesanavidhā. Idha, bhante, ekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ paṭhamā ādesanavidhā.
「尊者,又,这是无上的,世尊如此教导法于诸记说的方式中。尊者,有这四种记说的方式。尊者,于此,某人以相记说——『你的心也是这样,你的心也是那样,你的心也是如此』。即使他多次记说,那确实如此,并非其他。这是第一种记说的方式。」
‘‘Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ dutiyā ādesanavidhā.
「尊者,又,于此,某人不以相记说。但是,听闻人或非人或诸天人的声音后记说——『你的心也是这样,你的心也是那样,你的心也是如此』。即使他多次记说,那确实如此,并非其他。这是第二种记说的方式。」
‘‘Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati. Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ tatiyā ādesanavidhā.
「尊者,又,于此,某人不以相记说,也不听闻人或非人或诸天人的声音后记说。但是,听闻寻求者、伺察者的寻的扩散之声后记说——『你的心也是这样,你的心也是那样,你的心也是如此』。即使他多次记说,那确实如此,并非其他。这是第三种记说的方式。」
‘‘Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati. Api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṃ nāma vitakkaṃ vitakkessatī’ti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ catutthā ādesanavidhā. Etadānuttariyaṃ, bhante, ādesanavidhāsu.
「复次,大德,于此有一类人,他既不以相来记说,也不是听闻人、非人或天人的声音后来记说,也不是听闻寻求、伺察者的寻伺之声后来记说。然而,他以心遍知已入无寻无伺之定者的心后了知:『依此具寿的意行如此安置,如是此人的心之后将寻此名为寻。』即使他多次记说,也都如是而非其他。这是第四种记说法。大德,这是记说法中的无上。」
Dassanasamāpattidesanā见等至教示
§149
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti dassanasamāpattīsu. Catasso imā, bhante, dassanasamāpattiyo. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghānikā lasikā mutta’nti. Ayaṃ paṭhamā dassanasamāpatti.
「复次,大德,这是无上,如世尊说法于见等至中。大德,有此四种见等至。大德,于此有一类沙门或婆罗门,依热诚、依精勤、依不放逸、依正确作意,触如是心定,当心如是得定时,他观察此身从脚掌以上、从发顶以下、以皮肤为边际,充满种种须跋:『于此身中有发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、肋膜、脾、肺、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、膏、唾、涕、关节滑液、尿。』这是第一种见等至。
‘‘Puna caparaṃ , bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… lasikā mutta’nti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Ayaṃ dutiyā dassanasamāpatti.
「复次,大德,于此有一类沙门或婆罗门,依热诚……乃至……触如是心定,当心如是得定时,他观察此身从脚掌以上、从发顶以下、以皮肤为边际,充满种种须跋:『于此身中有发、毛……乃至……关节滑液、尿。』并且超越人的皮肤、肉、血后观察骨。这是第二种见等至。
‘‘Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… lasikā mutta’nti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitañca. Ayaṃ tatiyā dassanasamāpatti.
「复次,大德,于此有一类沙门或婆罗门,依热诚……乃至……触如是心定,当心如是得定时,他观察此身从脚掌以上、从发顶以下、以皮肤为边际,充满种种须跋:『于此身中有发、毛……乃至……关节滑液、尿。』并且超越人的皮肤、肉、血后观察骨。并且他了知人的识流,两端不断,于此世确立且于他世确立。这是第三种见等至。
‘‘Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… lasikā mutta’nti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. Ayaṃ catutthā dassanasamāpatti. Etadānuttariyaṃ, bhante, dassanasamāpattīsu.
「复次,大德,于此有一类沙门或婆罗门,依热诚……乃至……触如是心定,当心如是得定时,他观察此身从脚掌以上、从发顶以下、以皮肤为边际,充满种种须跋:『于此身中有发、毛……乃至……关节滑液、尿。』并且超越人的皮肤、肉、血后观察骨。并且他了知人的识流,两端不断,于此世不确立且于他世不确立。这是第四种见等至。大德,这是见等至中的无上。」
Puggalapaṇṇattidesanā人施设教示
§150
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti puggalapaṇṇattīsu. Sattime, bhante, puggalā. Ubhatobhāgavimutto paññāvimutto kāyasakkhī diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī. Etadānuttariyaṃ, bhante, puggalapaṇṇattīsu.
「复次,大德,这是无上,如世尊说法于补特伽罗施设中。大德,有此七种补特伽罗:俱分解脱者、慧解脱者、身证者、见至者、信解脱者、随法行者、随信行者。大德,这是补特伽罗施设中的无上。」
Padhānadesanā精勤教示
§151
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti padhānesu. Sattime, bhante sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Etadānuttariyaṃ, bhante, padhānesu.
「复次,大德,这是无上,如世尊说法于精勤中。大德,有此七觉支:念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。大德,这是精勤中的无上。」
Paṭipadādesanā道教示
§152
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti paṭipadāsu. Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti. Tatra, bhante, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca. Tatra, bhante, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati . Tatra, bhante, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ pana, bhante, paṭipadā dandhattā hīnā akkhāyati. Tatra, bhante, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca. Etadānuttariyaṃ, bhante, paṭipadāsu.
「复次,大德,这是无上,如世尊说法于道中。大德,有此四种道:苦行道迟通达、苦行道速通达、乐行道迟通达、乐行道速通达。大德,于此凡是苦行道迟通达者,大德,此道以两者被称为劣,因苦性故及因迟性故。大德,于此凡是苦行道速通达者,大德,此道因苦性被称为劣。大德,于此凡是乐行道迟通达者,大德,此道因迟性被称为劣。大德,于此凡是乐行道速通达者,大德,此道以两者被称为胜妙,因乐性故及因速性故。大德,这是道中的无上。」
Bhassasamācārādidesanā言说行为等教示
§153
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti bhassasamācāre. Idha, bhante, ekacco na ceva musāvādupasañhitaṃ vācaṃ bhāsati na ca vebhūtiyaṃ na ca pesuṇiyaṃ na ca sārambhajaṃ jayāpekkho; mantā mantā ca vācaṃ bhāsati nidhānavatiṃ kālena. Etadānuttariyaṃ, bhante, bhassasamācāre.
「再者,尊者,这是无上的,如世尊所教导的法,关于言语的行为。尊者,于此,某人既不说与妄语相应的语言,也不说虚诳语,也不说离间语,也不说因愤怒而生、期望胜利的语言;他深思熟虑地说话,说有价值的、适时的语言。尊者,这是言语行为的无上。」
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti purisasīlasamācāre. Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsanako , indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca. Etadānuttariyaṃ, bhante, purisasīlasamācāre.
「再者,尊者,这是无上的,如世尊所教导的法,关于人的戒行。尊者,于此,某人真实且有信,不欺诈,不饶舌,不以相貌占卜,不以利求利,诸根守护门,于食知量,行为平等,致力于觉醒,不懈怠,精进已发起,禅修者,具念,善于应答,有行动力,有坚定,有智慧,不贪着于诸欲,具念且明智。尊者,这是人的戒行的无上。」
Anusāsanavidhādesanā教诫方式教示
§154
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti anusāsanavidhāsu. Catasso imā bhante anusāsanavidhā – jānāti , bhante, bhagavā aparaṃ puggalaṃ paccattaṃ yonisomanasikārā ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Etadānuttariyaṃ, bhante, anusāsanavidhāsu.
「再者,尊者,这是无上的,如世尊所教导的法,关于教诫的种类。尊者,这些是四种教诫的种类——尊者,世尊通过如理作意了知另一个人:『这个人如所教诫地实践,将以三结的灭尽成为入流者,不堕恶趣法,决定趣向正觉。』尊者,世尊通过如理作意了知另一个人:『这个人如所教诫地实践,将以三结的灭尽、贪嗔痴的减弱成为一来者,只来此世间一次后将作苦的终结。』尊者,世尊通过如理作意了知另一个人:『这个人如所教诫地实践,将以五下分结的灭尽成为化生者,在那里般涅槃,不从那个世间再来。』尊者,世尊通过如理作意了知另一个人:『这个人如所教诫地实践,将以诸漏的灭尽,于现法中自己以证智作证、具足无漏的心解脱、慧解脱后而住。』尊者,这是教诫种类的无上。」
Parapuggalavimuttiñāṇadesanā他人解脱智教示
§155
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti parapuggalavimuttiñāṇe. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Etadānuttariyaṃ, bhante, parapuggalavimuttiñāṇe.
「再者,尊者,这是无上的,如世尊所教导的法,关于他人解脱智。尊者,世尊通过如理作意了知另一个人:『这个人将以三结的灭尽成为入流者,不堕恶趣法,决定趣向正觉。』尊者,世尊通过如理作意了知另一个人:『这个人将以三结的灭尽、贪嗔痴的减弱成为一来者,只来此世间一次后将作苦的终结。』尊者,世尊通过如理作意了知另一个人:『这个人将以五下分结的灭尽成为化生者,在那里般涅槃,不从那个世间再来。』尊者,世尊通过如理作意了知另一个人:『这个人将以诸漏的灭尽,于现法中自己以证智作证、具足无漏的心解脱、慧解脱后而住。』尊者,这是他人解脱智的无上。」
Sassatavādadesanā常见论说
§156
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sassatavādesu. Tayome, bhante, sassatavādā. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evamāha – ‘atītaṃpāhaṃ addhānaṃ jānāmi – saṃvaṭṭi vā loko vivaṭṭi vāti. Anāgataṃpāhaṃ addhānaṃ jānāmi – saṃvaṭṭissati vā loko vivaṭṭissati vāti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’nti. Ayaṃ paṭhamo sassatavādo.
「再者,尊者,这是无上的,如世尊所教导的法,关于常住论。尊者,有这三种常住论。尊者,于此,某位沙门或婆罗门通过热诚……触及如是的心定,当心如是得定时,他忆念种种宿住。即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生、许多坏劫、许多成劫、许多坏成劫:『我在那里是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后生于那里;在那里也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后生于此处。』如此有行相、有细节地忆念种种宿住。他如此说:『我知道过去的时期——世间坏或世间成。我知道未来的时期——世间将坏或世间将成。我与世间是常住的、不生的、如柱立的、如山峰立的。那些众生流转、轮回、死、生,却是常住不变的。』这是第一种常住论。」
‘‘Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evamāha – ‘atītaṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭi vā loko vivaṭṭi vāti . Anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissati vā loko vivaṭṭissati vāti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’nti. Ayaṃ dutiyo sassatavādo.
「再者,尊者,于此某位沙门或婆罗门通过热诚……触及如是的心定,当心如是得定时,他忆念种种宿住。即:一坏成劫、二坏成劫、三坏成劫、四坏成劫、五坏成劫、十坏成劫:『我在那里是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后生于那里;在那里也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后生于此处。』如此有行相、有细节地忆念种种宿住。他如此说:『我知道过去的时期——世间坏或世间成。我知道未来的时期——世间将坏或世间将成。我与世间是常住的、不生的、如柱立的、如山峰立的。那些众生流转、轮回、死、生,却是常住不变的。』这是第二种常住论。」
‘‘Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evamāha – ‘atītaṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭipi loko vivaṭṭipīti; anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissatipi loko vivaṭṭissatipīti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’nti. Ayaṃ tatiyo sassatavādo, etadānuttariyaṃ, bhante, sassatavādesu.
「再者,尊者,于此某位沙门或婆罗门通过热诚……触及如是的心定,当心如是得定时,他忆念种种宿住。即:十坏成劫、二十坏成劫、三十坏成劫、四十坏成劫:『我在那里是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后生于那里;在那里也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后生于此处。』如此有行相、有细节地忆念种种宿住。他如此说:『我知道过去的时期——世间也坏也成;我知道未来的时期——世间也将坏也将成。我与世间是常住的、不生的、如柱立的、如山峰立的。那些众生流转、轮回、死、生,却是常住不变的。』这是第三种常住论,尊者,这是常住论的无上。」
Pubbenivāsānussatiñāṇadesanā宿住随念智说
§157
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti pubbenivāsānussatiñāṇe. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Santi, bhante, devā , yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṃ. Api ca, yasmiṃ yasmiṃ attabhāve abhinivuṭṭhapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Etadānuttariyaṃ, bhante, pubbenivāsānussatiñāṇe.
「再者,尊者,这是无上的,如世尊所教导的法,关于宿住随念智。尊者,于此,某位沙门或婆罗门通过热诚……触及如是的心定,当心如是得定时,他忆念种种宿住。即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生、许多坏劫、许多成劫、许多坏成劫:『我在那里是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后生于那里;在那里也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后生于此处。』如此有行相、有细节地忆念种种宿住。尊者,有诸天人,他们的寿命不能以计算或数量来计算。然而,无论在哪一种自体中曾经投生过,或在有色界,或在无色界,或在有想界,或在无想界,或在非想非非想界,如此有行相、有细节地忆念种种宿住。尊者,这是宿住随念智的无上。」
Cutūpapātañāṇadesanā死生智说
§158
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sattānaṃ cutūpapātañāṇe. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇe.
「尊者,又,这是无上的,世尊如此教导法,关于诸有情的死生智。尊者,这里,某位沙门或婆罗门,以热诚……(中略)……触及如此的心定,当心如此得定时,以清净、超越人的天眼,看见诸有情死时、生时,卑贱的、高贵的、美好的、丑陋的、善趣的、恶趣的,了知诸有情随业流转:『这些尊者有情,具足身恶行,具足语恶行,具足意恶行,诽谤圣者,邪见,受持邪见业。他们身坏命终后,生于苦处、恶趣、堕处、地狱。或者这些尊者有情,具足身善行,具足语善行,具足意善行,不诽谤圣者,正见,受持正见业。他们身坏命终后,生于善趣、天界。』如此,以清净、超越人的天眼,看见诸有情死时、生时,卑贱的、高贵的、美好的、丑陋的、善趣的、恶趣的,了知诸有情随业流转。尊者,这是无上的,关于诸有情的死生智。」
Iddhividhadesanā神变说
§159
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti iddhividhāsu. Dvemā, bhante, iddhividhāyo – atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati. Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. ‘‘Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati? Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte 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. Ayaṃ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.
「尊者,又,这是无上的,世尊如此教导法,关于诸神变。尊者,有这两种神变——尊者,有有漏、有依的神变,被称为『非圣的』。尊者,有无漏、无依的神变,被称为『圣的』。「尊者,什么是有漏、有依的神变,被称为『非圣的』?尊者,这里,某位沙门或婆罗门,以热诚……(中略)……触及如此的心定,当心如此得定时,体验种种神变:一人成为多人,多人成为一人;显现、隐没;穿墙、穿壁、穿山而行无碍,如在虚空中。在地中出没,如在水中。在水上行走不沉,如在地上。在空中结跏趺而行,如有翼之鸟。以手触摸、抚摸如此大神力、如此大威力的日月。乃至以身自在到达梵天界。尊者,这是有漏、有依的神变,被称为『非圣的』。」
‘‘Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati? Idha, bhante, bhikkhu sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Ayaṃ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. Etadānuttariyaṃ, bhante, iddhividhāsu . Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ iddhividhāsu.
「尊者,什么是无漏、无依的神变,被称为『圣的』?尊者,这里,比库若愿『我于厌逆住无厌逆想』,他于彼处住无厌逆想。若愿『我于无厌逆住厌逆想』,他于彼处住厌逆想。若愿『我于厌逆与无厌逆住无厌逆想』,他于彼处住无厌逆想。若愿『我于厌逆与无厌逆住厌逆想』,他于彼处住厌逆想。若愿『我舍断厌逆与无厌逆两者,住于舍,具念、正知』,他于彼处住于舍,具念、正知。尊者,这是无漏、无依的神变,被称为『圣的』。尊者,这是无上的,关于诸神变。世尊无余遍知此,世尊无余遍知此,没有更上的应遍知,遍知此,其他沙门或婆罗门比世尊更殊胜,即关于诸神变。」
Aññathāsatthuguṇadassanaṃ显示其他导师功德
§160
‘‘Yaṃ taṃ, bhante, saddhena kulaputtena pattabbaṃ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṃ taṃ bhagavatā. Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyutto dukkhaṃ anariyaṃ anatthasaṃhitaṃ. Catunnañca bhagavā jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.
「尊者,凡以信的善男子应达到的,以发起精进的、有力的、大丈夫力的、大丈夫精进的、大丈夫勇猛的、大丈夫勤勇的,世尊已达到此。尊者,世尊不随从于诸欲中的欲乐享受,低劣的、粗俗的、凡夫的、非圣的、无义相应的,也不随从于自我折磨,苦的、非圣的、无义相应的。世尊随意获得、无困难获得、无艰难获得四禅,增上心的、现法乐住的。」
Anuyogadānappakāro随问答方式
§161
‘‘Sace maṃ, bhante, evaṃ puccheyya – ‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiya’nti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ. ‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiya’nti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ . ‘Kiṃ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiya’nti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.
「尊者,若有人如此问我:『沙利子贤友,过去世有其他沙门或婆罗门比世尊更殊胜于正觉吗?』如此被问,尊者,我会说『不』。『沙利子贤友,未来世将有其他沙门或婆罗门比世尊更殊胜于正觉吗?』如此被问,尊者,我会说『不』。『沙利子贤友,现在有其他沙门或婆罗门比世尊更殊胜于正觉吗?』如此被问,尊者,我会说『不』。」
‘‘Sace pana maṃ, bhante, evaṃ puccheyya – ‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiya’nti, evaṃ puṭṭho ahaṃ, bhante, ‘eva’nti vadeyyaṃ. ‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiya’nti, evaṃ puṭṭho ahaṃ, bhante, ‘‘eva’’nti vadeyyaṃ . ‘Kiṃ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiya’nti, evaṃ puṭṭho ahaṃ bhante ‘no’ti vadeyyaṃ.
「尊者,但若有人如此问我:『沙利子贤友,过去世有其他沙门或婆罗门与世尊同等于正觉吗?』如此被问,尊者,我会说『是』。『沙利子贤友,未来世将有其他沙门或婆罗门与世尊同等于正觉吗?』如此被问,尊者,我会说『是』。『沙利子贤友,现在有其他沙门或婆罗门与世尊同等于正觉吗?』如此被问,尊者,我会说『不』。」
‘‘Sace pana maṃ, bhante, evaṃ puccheyya – ‘kiṃ panāyasmā sāriputto ekaccaṃ abbhanujānāti , ekaccaṃ na abbhanujānātī’ti, evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘‘ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiya’’nti. Sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘‘bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiya’’nti. Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘‘aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’’’ti.
「尊者,但若有人如此问我:『沙利子具寿承认某些,不承认某些吗?』如此被问,尊者,我会如此解答:『贤友,我从世尊面前听闻、面前领受:「过去世有阿拉汉、正等正觉者与我同等于正觉。」贤友,我从世尊面前听闻、面前领受:「未来世将有阿拉汉、正等正觉者与我同等于正觉。」贤友,我从世尊面前听闻、面前领受:「这是须跋的、无机会的,即在一个世界界,两位阿拉汉、正等正觉者非前非后出现,此处不存在。」』」
‘‘Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti? ‘‘Taggha tvaṃ, sāriputta, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti.
「尊者,我如此被问、如此解答,是世尊的所说者吗?我不以非真实诽谤世尊吗?我随顺法而解答法吗?不会有任何如法的随言论者来到应呵责处吗?」「沙利子,确实你如此被问、如此解答,是我的所说者,你不以非真实诽谤我,你随顺法而解答法,不会有任何如法的随言论者来到应呵责处。」
Acchariyaabbhutaṃ稀有未曾有
§162
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati! Ekamekañcepi ito, bhante, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃ mahiddhiko evaṃmahānubhāvo. Atha ca pana nevattānaṃ pātukarissatī’’ti!
如是说已,具寿伍达夷对世尊如此说:「尊者,不可思议!尊者,未曾有!如来的少欲、知足、削减。因为如来有如此大神通、如此大威力,然而却不显示自己!尊者,如果外道游方者们在自己身上见到从这里来的非法品非法品,他们仅以那些就会举起旗帜。尊者,不可思议!尊者,未曾有!如来的少欲、知足、削减。因为如来有如此大神通、如此大威力,然而却不显示自己!」
‘‘Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati’! Ekamekañcepi ito, udāyi, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ. Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissatī’’’ti!
「伍达夷,你应看见『如来的少欲、知足、削减。因为如来有如此大神通、如此大威力,然而却不显示自己!』伍达夷,如果外道游方者们在自己身上见到从这里来的非法品非法品,他们仅以那些就会举起旗帜。伍达夷,你应看见『如来的少欲、知足、削减。因为如来有如此大神通、如此大威力,然而却不显示自己!』」
§163
Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘tasmā tiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṃ dhammapariyāyaṃ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī’’ti. Iti hidaṃ āyasmā sāriputto bhagavato sammukhā sampasādaṃ pavedesi. Tasmā imassa veyyākaraṇassa sampasādanīyaṃ tveva adhivacananti.
那时,世尊对具寿沙利子说:「因此,沙利子,你应该常常对比库们、比库尼们、近事男们、近事女们讲说这个法门。沙利子,那些愚痴之人对如来会有疑惑或犹豫,他们听了这个法门后,对如来的疑惑或犹豫将会被舍断。」如此,具寿沙利子在世尊面前表达了净信。因此,这个分别论的名称就是「净信」。
Sampasādanīyasuttaṃ niṭṭhitaṃ pañcamaṃ. · 悦意经完,第五