2. Anupadavaggo2. 无间品

272 段 · CSCD 巴利原典

1. Anupadasuttaṃ1. 无间经

§93

如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊称呼比库们:「诸比库。」「尊者。」那些比库回答世尊。世尊说此:

‘‘Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño , bhikkhave, sāriputto; javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto; sāriputto, bhikkhave, aḍḍhamāsaṃ anupadadhammavipassanaṃ vipassati. Tatridaṃ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.

「诸比库,沙利子是智者;诸比库,沙利子是大慧者;诸比库,沙利子是广慧者;诸比库,沙利子是速慧者;诸比库,沙利子是捷慧者;诸比库,沙利子是利慧者;诸比库,沙利子是决择慧者;诸比库,沙利子半个月观逐非法品观。诸比库,这是沙利子的逐非法品观:

§94

‘‘Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

「诸比库,于此,沙利子离诸欲,离诸不善法,有寻、有伺,离生喜、乐,证得初禅那而住。凡初禅那中的诸法——寻、伺、喜、乐、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法对他是逐一确定的。这些法对他是已知地生起,已知地住立,已知地灭去。他如此了知:『如是,这些法从无而生起,生起后消失。』他对那些法无倾向、无背离、无依止、无系缚、解脱、离系、以无界限之心而住。他了知『有更上的出离』。由于多作此,对他确实有此。」

‘‘Puna caparaṃ, bhikkhave, sāriputto vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ye ca dutiye jhāne dhammā – ajjhattaṃ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

「再者,诸比库,沙利子由于寻、伺的止息,内净、心专一性,无寻、无伺,定生喜、乐,证得第二禅那而住。凡第二禅那中的诸法——内净、喜、乐、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法对他是逐一确定的。这些法对他是已知地生起,已知地住立,已知地灭去。他如此了知:『如是,这些法从无而生起,生起后消失。』他对那些法无倾向、无背离、无依止、无系缚、解脱、离系、以无界限之心而住。他了知『有更上的出离』。由于多作此,对他确实有此。」

‘‘Puna caparaṃ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ye ca tatiye jhāne dhammā – sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

「再者,诸比库,沙利子由于喜的离去而住于舍,具念、正知,以身受乐,证得圣者们所说的『具舍、具念、乐住』的第三禅那而住。凡第三禅那中的诸法——乐、念、正知、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法对他是逐一确定的。这些法对他是已知地生起,已知地住立,已知地灭去。他如此了知:『如是,这些法从无而生起,生起后消失。』他对那些法无倾向、无背离、无依止、无系缚、解脱、离系、以无界限之心而住。他了知『有更上的出离』。由于多作此,对他确实有此。」

‘‘Puna caparaṃ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ye ca catutthe jhāne dhammā – upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

「再者,诸比库,沙利子由于乐的舍断与苦的舍断,先前喜、忧已灭没,不苦不乐,舍念清净,证得第四禅那而住。凡第四禅那中的诸法——舍、不苦不乐受、心的轻安性、无策励、念清净、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法对他是逐一确定的。这些法对他是已知地生起,已知地住立,已知地灭去。他如此了知:『如是,这些法从无而生起,生起后消失。』他对那些法无倾向、无背离、无依止、无系缚、解脱、离系、以无界限之心而住。他了知『有更上的出离』。由于多作此,对他确实有此。」

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ye ca ākāsānañcāyatane dhammā – ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

「再者,诸比库,沙利子完全超越色想,灭有对想,不作意种种想,『虚空无边』,证得虚空无边处而住。凡虚空无边处中的诸法——虚空无边处想、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法对他是逐一确定的。这些法对他是已知地生起,已知地住立,已知地灭去。他如此了知:『如是,这些法从无而生起,生起后消失。』他对那些法无倾向、无背离、无依止、无系缚、解脱、离系、以无界限之心而住。他了知『有更上的出离』。由于多作此,对他确实有此。」

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ye ca viññāṇañcāyatane dhammā – viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

「再者,诸比库,沙利子完全超越虚空无边处,『识无边』,证得识无边处而住。凡识无边处中的诸法——识无边处想、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法对他是逐一确定的。这些法对他是已知地生起,已知地住立,已知地灭去。他如此了知:『如是,这些法从无而生起,生起后消失。』他对那些法无倾向、无背离、无依止、无系缚、解脱、离系、以无界限之心而住。他了知『有更上的出离』。由于多作此,对他确实有此。」

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ye ca ākiñcaññāyatane dhammā – ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

「再者,诸比库,沙利子完全超越识无边处,〔了知〕『无所有』,证入无所有处而住。凡无所有处的诸法——无所有处想、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法对他是各别现起的。这些法对他是已知地生起,已知地住立,已知地灭去。他如此了知:『如此,这些法从无而生起,生起后又灭去。』他对这些法无所趋向、无所背离、无所依、无所缚、解脱、离系,以离界限之心而住。他了知『有更上的出离』。由于多作〔此观〕,对他确实有〔更上的出离〕。」

§95

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

「再者,诸比库,沙利子完全超越无所有处,证入非想非非想处而住。他具念地从那等至出起。他具念地从那等至出起后,随观那些已过去、已灭、已变易的诸法:『如此,这些法从无而生起,生起后又灭去。』他对这些法无所趋向、无所背离、无所依、无所缚、解脱、离系,以离界限之心而住。他了知『有更上的出离』。由于多作〔此观〕,对他确实有〔更上的出离〕。」

§96

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘natthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā natthitvevassa hoti.

「再者,诸比库,沙利子完全超越非想非非想处,证入想受灭而住。以慧见故,他的诸漏已尽。他具念地从那等至出起。他具念地从那等至出起后,随观那些已过去、已灭、已变易的诸法:『如此,这些法从无而生起,生起后又灭去。』他对这些法无所趋向、无所背离、无所依、无所缚、解脱、离系,以离界限之心而住。他了知『无更上的出离』。由于多作〔此观〕,对他确实无〔更上的出离〕。」

§97

‘‘Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya , vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṃ sammā vadamāno vadeyya – ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti. Yaṃ kho taṃ, bhikkhave , sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṃ sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti. Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī’’ti.

「诸比库,若正确地说者应说:『于圣戒已得自在、已达究竟,于圣定已得自在、已达究竟,于圣慧已得自在、已达究竟,于圣解脱已得自在、已达究竟』,正确地说者应说沙利子:『于圣戒已得自在、已达究竟,于圣定已得自在、已达究竟,于圣慧已得自在、已达究竟,于圣解脱已得自在、已达究竟。』诸比库,若正确地说者应说:『世尊之子,从口所生,从法所生,由法所造,法的继承者,非物质的继承者』,正确地说者应说沙利子:『世尊之子,从口所生,从法所生,由法所造,法的继承者,非物质的继承者。』诸比库,沙利子正确地随转如来所转的无上法轮。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此。那些比库心满意足,欢喜世尊所说。

Anupadasuttaṃ niṭṭhitaṃ paṭhamaṃ. · 无间经完第一

2. Chabbisodhanasuttaṃ2. 六清净经

§98

如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊称呼诸比库:「诸比库。」「尊者。」那些比库回答世尊。世尊说此:

‘‘Idha, bhikkhave, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo – ‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā – ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘diṭṭhe kho ahaṃ , āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Sute kho ahaṃ, āvuso…pe… mute kho ahaṃ, āvuso… viññāte kho ahaṃ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

「诸比库,于此,比库宣称智:『生已尽,梵行已立,应作已作,我了知不再有此〔轮回〕状态。』诸比库,对那位比库所说的,既不应欢喜,也不应排斥。不欢喜、不排斥后,应问此问:『具寿,有此四种表达,已被彼世尊、知者、见者、阿拉汉、正等正觉者正确地说示。哪四种?于所见说所见,于所闻说所闻,于所觉说所觉,于所识说所识——具寿,这四种表达已被彼世尊、知者、见者、阿拉汉、正等正觉者正确地说示。具寿如何知、如何见,于此四种表达中,由于不执取,心从诸漏解脱?』诸比库,对于漏尽的比库、已修习者、已作应作者、已放下重担者、已达自己目标者、已尽有结者、以正智完全解脱者,此是随顺法以作记说:『具寿,于所见,我无所趋向、无所背离、无所依、无所缚、解脱、离系,以离界限之心而住。具寿,于所闻……于所觉……具寿,于所识,我无所趋向、无所背离、无所依、无所缚、解脱、离系,以离界限之心而住。具寿,我如此知、如此见,于此四种表达中,由于不执取,心从诸漏解脱。』诸比库,对那位比库所说的『善哉』应欢喜、应随喜。『善哉』所说的欢喜、随喜后,应问更进一步的问。」

§99

‘‘‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘rūpaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Vedanaṃ kho ahaṃ, āvuso…pe… saññaṃ kho ahaṃ, āvuso… saṅkhāre kho ahaṃ, āvuso… viññāṇaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

「『具寿,有此五取蕴,已被彼世尊、知者、见者、阿拉汉、正等正觉者正确地说示。哪五种?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴——具寿,这五取蕴已被彼世尊、知者、见者、阿拉汉、正等正觉者正确地说示。具寿如何知、如何见,于此五取蕴中,由于不执取,心从诸漏解脱?』诸比库,对于漏尽的比库、已修习者、已作应作者、已放下重担者、已达自己目标者、已尽有结者、以正智完全解脱者,此是随顺法以作记说:『具寿,我知色是无力的、离贪的、无依靠的,凡于色的趋向、执取、心的住着、执着、随眠,由于它们的尽、离贪、灭、舍弃、舍遣,我了知我心已解脱。具寿,我〔知〕受……具寿,我〔知〕想……具寿,我〔知〕诸行……具寿,我知识是无力的、离贪的、无依靠的,凡于识的趋向、执取、心的住着、执着、随眠,由于它们的尽、离贪、灭、舍弃、舍遣,我了知我心已解脱。具寿,我如此知、如此见,于此五取蕴中,由于不执取,心从诸漏解脱。』诸比库,对那位比库所说的『善哉』应欢喜、应随喜。『善哉』所说的欢喜、随喜后,应问更进一步的问。」

§100

‘‘‘Chayimā , āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katamā cha? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu – imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘pathavīdhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca pathavīdhātunissitaṃ attānaṃ. Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Āpodhātuṃ kho ahaṃ, āvuso…pe… tejodhātuṃ kho ahaṃ, āvuso… vāyodhātuṃ kho ahaṃ, āvuso… ākāsadhātuṃ kho ahaṃ, āvuso… viññāṇadhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca viññāṇadhātunissitaṃ attānaṃ. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato, evaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

「贤友们,这六界已被彼知者、见者、阿拉汉、正等正觉者世尊善说。哪六种?地界、水界、火界、风界、空界、识界——贤友们,这六界已被彼知者、见者、阿拉汉、正等正觉者世尊善说。具寿如何知、如何见,于这六界不执取而心从诸漏解脱?」诸比库,漏尽的比库,已完成梵行者、已作所作者、已卸重担者、已达自己目的者、已尽有结者、以正智解脱者,这是他回答的随法:「贤友,我不将地界视为我,也不视我依于地界。凡依于地界的方便、执取、心的住着、执着、随眠,由于它们的尽、离贪、灭、舍弃、舍遣,我了知我心已解脱。贤友,我不将水界视为我……贤友,我不将火界视为我……贤友,我不将风界视为我……贤友,我不将空界视为我……贤友,我不将识界视为我,也不视我依于识界。凡依于识界的方便、执取、心的住着、执着、随眠,由于它们的尽、离贪、灭、舍弃、舍遣,我了知我心已解脱。贤友,我如此知、如此见,于这六界不执取而心从诸漏解脱。」诸比库,对那位比库所说的「善哉」应当欢喜、随喜。欢喜、随喜「善哉」之语后,应当问更进一步的问题。

§101

‘‘‘Cha kho panimāni, āvuso, ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca – imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṃ jānato panāyasmato, kathaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘cakkhusmiṃ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Sotasmiṃ, āvuso, sadde sotaviññāṇe…pe… ghānasmiṃ, āvuso, gandhe ghānaviññāṇe… jivhāya, āvuso, rase jivhāviññāṇe… kāyasmiṃ, āvuso, phoṭṭhabbe kāyaviññāṇe… manasmiṃ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

「贤友们,这六种内外处已被彼知者、见者、阿拉汉、正等正觉者世尊善说。哪六种?眼与色、耳与声、鼻与香、舌与味、身与触、意与法——贤友们,这六种内外处已被彼知者、见者、阿拉汉、正等正觉者世尊善说。具寿如何知、如何见,于这六种内外处不执取而心从诸漏解脱?」诸比库,漏尽的比库,已完成梵行者、已作所作者、已卸重担者、已达自己目的者、已尽有结者、以正智解脱者,这是他回答的随法:「贤友,于眼、于色、于眼识、于眼识所识知的诸法中,凡欲、凡贪、凡喜、凡渴爱,以及方便、执取、心的住着、执着、随眠,由于它们的尽、离贪、灭、舍弃、舍遣,我了知我心已解脱。贤友,于耳、于声、于耳识……贤友,于鼻、于香、于鼻识……贤友,于舌、于味、于舌识……贤友,于身、于触、于身识……贤友,于意、于法、于意识、于意识所识知的诸法中,凡欲、凡贪、凡喜、凡渴爱,以及方便、执取、心的住着、执着、随眠,由于它们的尽、离贪、灭、舍弃、舍遣,我了知我心已解脱。贤友,我如此知、如此见,于这六种内外处不执取而心从诸漏解脱。」诸比库,对那位比库所说的「善哉」应当欢喜、随喜。欢喜、随喜「善哉」之语后,应当问更进一步的问题。

§102

‘‘‘Kathaṃ jānato panāyasmato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’ti ? Khīṇāsavassa , bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘pubbe kho ahaṃ, āvuso, agāriyabhūto samāno aviddasu ahosiṃ. Tassa me tathāgato vā tathāgatasāvako vā dhammaṃ desesi. Tāhaṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhiṃ. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṃ – sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’’’nti.

「具寿如何知、如何见,于此有识之身及外在的一切相中,我作、我所作、慢随眠已根除?」诸比库,漏尽的比库,已完成梵行者、已作所作者、已卸重担者、已达自己目的者、已尽有结者、以正智解脱者,这是他回答的随法:「贤友,以前我作在家者时是无知者。彼如来或如来的弟子为我说法。我听闻那法后,对如来获得信。具足那信的获得,我如此省察:『居家生活是障碍,是尘垢之道;出家是空旷处。住在家中不容易行完全圆满、完全清净、如磨光的海螺的梵行。我何不剃除须发,披着袈裟衣,从在家出家成为非家?』

‘‘So kho ahaṃ, āvuso, aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosiṃ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṃ. Adinnādānaṃ pahāya adinnādānā paṭivirato ahosiṃ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṃ. Abrahmacariyaṃ pahāya brahmacārī ahosiṃ ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato ahosiṃ saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosiṃ, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā ahosiṃ. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosiṃ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā ahosiṃ. Samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosiṃ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā ahosiṃ kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

「贤友,我于后时,舍弃少量的财富聚或舍弃大量的财富聚,舍弃少量的亲族圈或舍弃大量的亲族圈,剃除须发,披着袈裟衣,从在家出家成为非家。我如此出家,具足诸比库的学处与生活,舍断杀生,我离杀生,已放下棍棒、已放下刀剑,有惭、有悲愍,住于对一切有生命者的利益与悲愍。舍断不与取,我离不与取,是与取者、期待所与者,以不盗取、清净的自己而住。舍断非梵行,我是梵行者,住于远离,离淫欲的俗法。舍断妄语,我离妄语,是真实语者、真实的结合者、坚固者、可信赖者、对世间不欺诳者。舍断两舌,我离两舌,从此处听闻后不在彼处说以破坏这些人,或从彼处听闻后不在此处说以破坏那些人;如此,我是分裂者的调解者或团结者的支持者,乐于和合、喜爱和合、欢喜和合、说作和合之语者。舍断粗恶语,我离粗恶语;凡那柔和的、悦耳的、可爱的、动心的、优雅的、众人所喜的、众人所爱的语,我说如此的语。舍断杂秽语,我离杂秽语;是适时语者、真实语者、利益语者、法语者、律语者,说有价值的语、适时的、有理由的、有限度的、与利益相应的。

‘‘So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṃ, ekabhattiko ahosiṃ rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato ahosiṃ. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṃ. Uccāsayanamahāsayanā paṭivirato ahosiṃ. Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṃ, āmakadhaññapaṭiggahaṇā paṭivirato ahosiṃ, āmakamaṃsapaṭiggahaṇā paṭivirato ahosiṃ; itthikumārikapaṭiggahaṇā paṭivirato ahosiṃ, dāsidāsapaṭiggahaṇā paṭivirato ahosiṃ, ajeḷakapaṭiggahaṇā paṭivirato ahosiṃ, kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṃ , hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṃ, khettavatthupaṭiggahaṇā paṭivirato ahosiṃ. Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṃ, kayavikkayā paṭivirato ahosiṃ, tulākūṭakaṃsakūṭamānakūṭā paṭivirato ahosiṃ, ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṃ, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṃ.

「我离种子类、草木类的损害。我是一日一食者,夜间停止,离非时食。我离观看跳舞、歌唱、音乐、表演。我离持花鬘、香、涂香及装饰、庄严之具。我离高床、大床。我离接受金银。我离接受生谷。我离接受生肉。我离接受妇女、少女。我离接受婢女、奴仆。我离接受山羊、绵羊。我离接受鸡、猪。我离接受象、牛、马、骡。我离接受田地、宅地。我离从事送信、使者之行。我离买卖。我离秤的欺诈、伪币、度量的欺诈。我离贿赂、欺骗、诈欺、狡诈之行。我离断截、杀害、捆绑、抢夺、掠夺、强暴之行。

‘‘So santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva kho ahaṃ, āvuso; santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedesiṃ.

「我满足于保护身体的衣、保护腹部的钵食。我无论去何处,只是携带着而去。犹如有翼的鸟,无论飞向何处,只是负着翅膀而飞;同样地,贤友,我满足于保护身体的衣、保护腹部的钵食。我无论去何处,只是携带着而去。我具足此圣戒蕴,于内受用无罪过之乐。

§103

‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ ; rakkhiṃ cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjiṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ; rakkhiṃ manindriyaṃ, manindriye saṃvaraṃ āpajjiṃ. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedesiṃ.

「我以眼见色后,不取相、不取随相;因为若住于不防护此眼根,贪忧、诸恶不善法会流入,我行于其防护;我守护眼根,我达到眼根的防护。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,不取相、不取随相;因为若住于不防护此意根,贪忧、诸恶不善法会流入,我行于其防护;我守护意根,我达到意根的防护。我具足此圣根律仪,于内受用无染之乐。

‘‘So abhikkante paṭikkante sampajānakārī ahosiṃ, ālokite vilokite sampajānakārī ahosiṃ, samiñjite pasārite sampajānakārī ahosiṃ, saṅghāṭipattacīvaradhāraṇe sampajānakārī ahosiṃ, asite pīte khāyite sāyite sampajānakārī ahosiṃ, uccārapassāvakamme sampajānakārī ahosiṃ, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ahosiṃ.

「我在前进、后退时是正知而行者,在前视、旁视时是正知而行者,在屈伸时是正知而行者,在持桑喀帝、钵、衣时是正知而行者,在食、饮、咀嚼、尝味时是正知而行者,在大小便利时是正知而行者,在行、住、坐、卧、醒、语、默时是正知而行者。

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajiṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdiṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

「他具备此圣戒蕴,具备此圣知足,具备此圣根律仪,具备此圣念与正知,亲近远离的住所:森林、树下、山岳、山洞、山窟、冢间、林丛、露地、稻草堆。他在午后,从托钵乞食返回,结跏趺坐,保持身体正直,使念现前。」

‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā vihāsiṃ, abhijjhāya cittaṃ parisodhesiṃ. Byāpādapadosaṃ pahāya abyāpannacitto vihāsiṃ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodhesiṃ. Thinamiddhaṃ pahāya vigatathinamiddho vihāsiṃ ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodhesiṃ. Uddhaccakukkuccaṃ pahāya anuddhato vihāsiṃ ajjhattaṃ, vūpasantacitto, uddhaccakukkuccā cittaṃ parisodhesiṃ. Vicikicchaṃ pahāya tiṇṇavicikiccho vihāsiṃ akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodhesiṃ.

「他舍断世间的贪欲,以离贪欲之心而住,从贪欲净化其心。舍断嗔恨恼害,以无嗔恨之心而住,怜悯一切有情众生,从嗔恨恼害净化其心。舍断昏沉睡眠,离昏沉睡眠而住,具光明想、具念、正知,从昏沉睡眠净化其心。舍断掉举追悔,无掉举而住,内心寂静,从掉举追悔净化其心。舍断疑,度脱疑而住,对诸善法无疑惑,从疑净化其心。」

§104

‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.

「他舍断这五盖——心的随烦恼、慧的弱化者——远离诸欲,远离诸不善法,有寻、有伺,离生喜乐,证入初禅而住。由于寻伺的止息,内净、心一境性,无寻、无伺,定生喜乐,证入第二禅……第三禅……第四禅而住。」

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So idaṃ dukkhanti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ; ime āsavāti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccitthaः vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti abbhaññāsiṃ. Evaṃ kho me, āvuso, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’’ti . ‘‘Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā evamassa vacanīyo – ‘lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ samanupassāmā’’’ti .

「当其心如此得定、清净、明净、无秽、离随烦恼、柔软、适业、住立、达到不动时,他使心倾向于诸漏尽智。他如实证知『此是苦』,如实证知『此是苦集』,如实证知『此是苦灭』,如实证知『此是导至苦灭之道』;如实证知『这些是漏』,如实证知『此是漏集』,如实证知『此是漏灭』,如实证知『此是导至漏灭之道』。当他如此知、如此见时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱;于解脱,生起『已解脱』之智。他证知『生已尽,梵行已立,应作已作,不再有此存在』。诸贤友,当我如此知、如此见时,于此有识之身及外一切诸相,我慢、我所慢、慢随眠已被根除。」「诸比库,对那位比库所说的『善哉』应当随喜、赞同。随喜、赞同『善哉』之说后,应当如此对他说:『贤友,我们获得利益,贤友,我们善得利益,我们得见具寿如此的同梵行者。』」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊如此说。那些比库心满意足,欢喜世尊所说。

Chabbisodhanasuttaṃ niṭṭhitaṃ dutiyaṃ. · 六清净经完第二

3. Sappurisasuttaṃ3. 善士经

§105

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊称呼诸比库:「诸比库。」「尊者。」那些比库回答世尊。世尊如此说:「诸比库,我将为你们讲说善士法与非善士法。你们要谛听,善作意,我要说了。」「是的,尊者。」那些比库回答世尊。世尊如此说:

‘‘Katamo ca, bhikkhave, asappurisadhammo? Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti. So tāya uccākulīnatāya attānukkaṃseti, paraṃ vambheti. Ayaṃ , bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti , mohadhammā vā parikkhayaṃ gacchanti. No cepi uccākulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī , so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uccākulīnatāya nevattānukkaṃseti na paraṃ vambheti. Ayaṃ, bhikkhave, sappurisadhammo.

「诸比库,什么是非善士法?诸比库,这里,非善士从高贵家族出家。他如此省察:『我从高贵家族出家,而这些其他比库不是从高贵家族出家。』他以那高贵家族性自赞毁他。诸比库,这是非善士法。诸比库,而善士如此省察:『并非由于高贵家族性,贪法会达到遍尽,嗔法会达到遍尽,痴法会达到遍尽。即使他不是从高贵家族出家,但他是随法而行者、如法而行者、随顺法而行者,他在那里应受尊敬,他在那里应受赞叹。』他仅以道为要务,以那高贵家族性既不自赞也不毁他。诸比库,这是善士法。」

‘‘Puna caparaṃ, bhikkhave, asappuriso mahākulā pabbajito hoti…pe… mahābhogakulā pabbajito hoti…pe… uḷārabhogakulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti. So tāya uḷārabhogatāya attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi uḷārabhogakulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uḷārabhogatāya nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「诸比库,再者,非善士从大家族出家……从大富家族出家……从极富家族出家。他如此省察:『我从极富家族出家,而这些其他比库不是从极富家族出家。』他以那极大财富自赞毁他。诸比库,这也是非善士法。诸比库,而善士如此省察:『并非由于极大财富,贪法会达到遍尽,嗔法会达到遍尽,痴法会达到遍尽。即使他不是从极富家族出家,但他是随法而行者、如法而行者、随顺法而行者,他在那里应受尊敬,他在那里应受赞叹。』他仅以道为要务,以那极大财富既不自赞也不毁他。诸比库,这也是善士法。」

§106

‘‘Puna caparaṃ, bhikkhave, asappuriso ñāto hoti yasassī. So iti paṭisañcikkhati – ‘ahaṃ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena ñattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho ñattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ñāto hoti yasassī; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo , so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ñattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士是知名的、有名声的。他如此省察:『我是知名的、有名声的,而这些其他比库是不知名的、无名声的。』他以那知名而自赞、毁他。诸比库,这也是非善士之法。诸比库,然而善士如此省察:『并非以知名,贪法会达到遍尽,嗔法会达到遍尽,痴法会达到遍尽。即使他不是知名的、有名声的,若他是法随法行者、正行者、随法行者,他在那里应受尊敬,他在那里应受赞叹。』他仅以道为重要,以那知名既不自赞,也不毁他。诸比库,这也是善士之法。

‘‘Puna caparaṃ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So iti paṭisañcikkhati – ‘ahaṃ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti. So tena lābhena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho lābhena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena lābhena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士是衣、食、住所、病者所需药品资具的获得者。他如此省察:『我是衣、食、住所、病者所需药品资具的获得者,而这些其他比库不是衣、食、住所、病者所需药品资具的获得者。』他以那获得而自赞、毁他。诸比库,这也是非善士之法。诸比库,然而善士如此省察:『并非以获得,贪法会达到遍尽,嗔法会达到遍尽,痴法会达到遍尽。即使他不是衣、食、住所、病者所需药品资具的获得者,若他是法随法行者、正行者、随法行者,他在那里应受尊敬,他在那里应受赞叹。』他仅以道为重要,以那获得既不自赞,也不毁他。诸比库,这也是善士之法。

‘‘Puna caparaṃ, bhikkhave, asappuriso bahussuto hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti. So tena bāhusaccena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave , iti paṭisañcikkhati – ‘na kho bāhusaccena lobhadhammā vā parikkhayaṃ gacchanti , dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi bahussuto hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena bāhusaccena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士是多闻者。他如此省察:『我是多闻者,而这些其他比库不是多闻者。』他以那多闻而自赞、毁他。诸比库,这也是非善士之法。诸比库,然而善士如此省察:『并非以多闻,贪法会达到遍尽,嗔法会达到遍尽,痴法会达到遍尽。即使他不是多闻者,若他是法随法行者、正行者、随法行者,他在那里应受尊敬,他在那里应受赞叹。』他仅以道为重要,以那多闻既不自赞,也不毁他。诸比库,这也是善士之法。

‘‘Puna caparaṃ, bhikkhave, asappuriso vinayadharo hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti. So tena vinayadharattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho vinayadharattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi vinayadharo hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena vinayadharattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士是持律者。他如此省察:『我是持律者,而这些其他比库不是持律者。』他以那持律而自赞、毁他。诸比库,这也是非善士之法。诸比库,然而善士如此省察:『并非以持律,贪法会达到遍尽,嗔法会达到遍尽,痴法会达到遍尽。即使他不是持律者,若他是法随法行者、正行者、随法行者,他在那里应受尊敬,他在那里应受赞叹。』他仅以道为重要,以那持律既不自赞,也不毁他。诸比库,这也是善士之法。

‘‘Puna caparaṃ, bhikkhave, asappuriso dhammakathiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti. So tena dhammakathikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho dhammakathikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi dhammakathiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena dhammakathikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士是说法者。他如此省察:『我是说法者,而这些其他比库不是说法者。』他以那说法而自赞、毁他。诸比库,这也是非善士之法。诸比库,然而善士如此省察:『并非以说法,贪法会达到遍尽,嗔法会达到遍尽,痴法会达到遍尽。即使他不是说法者,若他是法随法行者、正行者、随法行者,他在那里应受尊敬,他在那里应受赞叹。』他仅以道为重要,以那说法既不自赞,也不毁他。诸比库,这也是善士之法。

§107

‘‘Puna caparaṃ, bhikkhave, asappuriso āraññiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti. So tena āraññikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho āraññikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi āraññiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena āraññikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士是住阿兰若者。他如此省察:『我是住阿兰若者,而这些其他比库不是住阿兰若者。』他以那住阿兰若而自赞、毁他。诸比库,这也是非善士之法。诸比库,然而善士如此省察:『并非以住阿兰若,贪法会达到遍尽,嗔法会达到遍尽,痴法会达到遍尽。即使他不是住阿兰若者,若他是法随法行者、正行者、随法行者,他在那里应受尊敬,他在那里应受赞叹。』他仅以道为重要,以那住阿兰若既不自赞,也不毁他。诸比库,这也是善士之法。

‘‘Puna caparaṃ, bhikkhave, asappuriso paṃsukūliko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi paṃsukūliko, ime panaññe bhikkhū na paṃsukūlikā’ti. So tena paṃsukūlikattena attānukkaṃseti, paraṃ vambheti . Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho paṃsukūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi paṃsukūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena paṃsukūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士是尘堆衣者。他如此省察:『我是尘堆衣者,而这些其他比库不是尘堆衣者。』他以那尘堆衣而自赞、毁他。诸比库,这也是非善士之法。诸比库,然而善士如此省察:『并非以尘堆衣,贪法会达到遍尽,嗔法会达到遍尽,痴法会达到遍尽。即使他不是尘堆衣者,若他是法随法行者、正行者、随法行者,他在那里应受尊敬,他在那里应受赞叹。』他仅以道为重要,以那尘堆衣既不自赞,也不毁他。诸比库,这也是善士之法。

‘‘Puna caparaṃ, bhikkhave, asappuriso piṇḍapātiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti. So tena piṇḍapātikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi piṇḍapātiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena piṇḍapātikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士是乞食者。他如此省察:『我是乞食者,而这些其他比库不是乞食者。』他以那乞食而自赞、毁他。诸比库,这也是非善士之法。诸比库,然而善士如此省察:『并非以乞食,贪法会达到遍尽,嗔法会达到遍尽,痴法会达到遍尽。即使他不是乞食者,若他是法随法行者、正行者、随法行者,他在那里应受尊敬,他在那里应受赞叹。』他仅以道为重要,以那乞食既不自赞,也不毁他。诸比库,这也是善士之法。

‘‘Puna caparaṃ, bhikkhave, asappuriso rukkhamūliko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti. So tena rukkhamūlikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi rukkhamūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena rukkhamūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士是树下住者。他如此省察:『我是树下住者,而这些其他比库不是树下住者。』他以那树下住而自赞毁他。诸比库,这也是非善士之法。诸比库,而善士如此省察:『并非以树下住,贪法就会到达灭尽,嗔法就会到达灭尽,痴法就会到达灭尽。即使他不是树下住者,若他是法随法行者、正行者、随法行者,他在那里应受尊敬,他在那里应受赞叹。』他只以道为要务,以那树下住既不自赞也不毁他。诸比库,这也是善士之法。」

‘‘Puna caparaṃ, bhikkhave, asappuriso sosāniko hoti…pe… abbhokāsiko hoti… nesajjiko hoti… yathāsanthatiko hoti… ekāsaniko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti. So tena ekāsanikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho ekāsanikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ekāsaniko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ekāsanikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士是冢间住者……是露地住者……是不倒卧者……是随处住者……是一座食者。他如此省察:『我是一座食者,而这些其他比库不是一座食者。』他以那一座食而自赞毁他。诸比库,这也是非善士之法。诸比库,而善士如此省察:『并非以一座食,贪法就会到达灭尽,嗔法就会到达灭尽,痴法就会到达灭尽。即使他不是一座食者,若他是法随法行者、正行者、随法行者,他在那里应受尊敬,他在那里应受赞叹。』他只以道为要务,以那一座食既不自赞也不毁他。诸比库,这也是善士之法。」

§108

‘‘Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士离诸欲,离诸不善法,有寻、有伺,离生喜乐,证入初禅那而住。他如此省察:『我是初禅那等至的获得者,而这些其他比库不是初禅那等至的获得者。』他以那初禅那等至而自赞毁他。诸比库,这也是非善士之法。诸比库,而善士如此省察:『对于初禅那等至,世尊也说了不成为那个。因为无论以什么而想,从那个它就变成其他。』他只以不成为那个为要务,以那初禅那等至既不自赞也不毁他。诸比库,这也是善士之法。」

‘‘Puna caparaṃ, bhikkhave, asappuriso vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti. So tāya catutthajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho , bhikkhave, iti paṭisañcikkhati – ‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士以寻伺的止息,内净,心一境性,无寻、无伺,定生喜乐,证入第二禅那……第三禅那……证入第四禅那而住。他如此省察:『我是第四禅那等至的获得者,而这些其他比库不是第四禅那等至的获得者。』他以那第四禅那等至而自赞毁他。诸比库,这也是非善士之法。诸比库,而善士如此省察:『对于第四禅那等至,世尊也说了不成为那个。因为无论以什么而想,从那个它就变成其他。』他只以不成为那个为要务,以那第四禅那等至既不自赞也不毁他。诸比库,这也是善士之法。」

‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti. So tāya ākāsānañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士完全超越色想,灭有对想,不作意种种想,『虚空是无边的』,证入虚空无边处而住。他如此省察:『我是虚空无边处等至的获得者,而这些其他比库不是虚空无边处等至的获得者。』他以那虚空无边处等至而自赞毁他。诸比库,这也是非善士之法。诸比库,而善士如此省察:『对于虚空无边处等至,世尊也说了不成为那个。因为无论以什么而想,从那个它就变成其他。』他只以不成为那个为要务,以那虚空无边处等至既不自赞也不毁他。诸比库,这也是善士之法。」

‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti. So tāya viññāṇañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士完全超越虚空无边处,『识是无边的』,证入识无边处而住。他如此省察:『我是识无边处等至的获得者,而这些其他比库不是识无边处等至的获得者。』他以那识无边处等至而自赞毁他。诸比库,这也是非善士之法。诸比库,而善士如此省察:『对于识无边处等至,世尊也说了不成为那个。因为无论以什么而想,从那个它就变成其他。』他只以不成为那个为要务,以那识无边处等至既不自赞也不毁他。诸比库,这也是善士之法。」

‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti. So tāya ākiñcaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士完全超越识无边处,『无所有』,证入无所有处而住。他如此省察:『我是无所有处等至的获得者,而这些其他比库不是无所有处等至的获得者。』他以那无所有处等至而自赞毁他。诸比库,这也是非善士之法。诸比库,而善士如此省察:『对于无所有处等至,世尊也说了不成为那个。因为无论以什么而想,从那个它就变成其他。』他只以不成为那个为要务,以那无所有处等至既不自赞也不毁他。诸比库,这也是善士之法。」

‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti. So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṃseti , paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave , iti paṭisañcikkhati – ‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

「再者,诸比库,非善士完全超越无所有处,证入非想非非想处而住。他如此省察:『我是非想非非想处等至的获得者,而这些其他比库不是非想非非想处等至的获得者。』他以那非想非非想处等至而自赞毁他。诸比库,这也是非善士之法。诸比库,而善士如此省察:『对于非想非非想处等至,世尊也说了不成为那个。因为无论以什么而想,从那个它就变成其他。』他只以不成为那个为要务,以那非想非非想处等至既不自赞也不毁他。诸比库,这也是善士之法。」

‘‘Puna caparaṃ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ , bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī’’ti.

「再者,诸比库!善士完全超越非想非非想处,进入并住于想受灭。以慧见,他的诸漏已尽。诸比库!这位比库不思量任何事物,不在任何地方思量,不以任何方式思量。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这些。那些比库心满意足,欢喜世尊所说。

Sappurisasuttaṃ niṭṭhitaṃ tatiyaṃ. · 善士经完第三

4. Sevitabbāsevitabbasuttaṃ4. 应亲近不应亲近经

§109

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sevitabbāsevitabbaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。在那里,世尊称呼诸比库:「诸比库!」「尊者!」那些比库回答世尊。世尊说了这些:「诸比库!我将对你们讲说应亲近与不应亲近的法门。你们要听!你们要善作意!我要说了。」「是的,尊者!」那些比库回答世尊。世尊说了这些:

‘‘Kāyasamācāraṃpāhaṃ , bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāraṃ. Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāraṃ. Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāraṃ. Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādaṃ. Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhaṃ. Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhaṃ. Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’’nti.

「诸比库!我说身行为二种——应亲近的与不应亲近的;而且身行各各不同。诸比库!我说语行为二种——应亲近的与不应亲近的;而且语行各各不同。诸比库!我说意行为二种——应亲近的与不应亲近的;而且意行各各不同。诸比库!我说心生起为二种——应亲近的与不应亲近的;而且心生起各各不同。诸比库!我说想获得为二种——应亲近的与不应亲近的;而且想获得各各不同。诸比库!我说见获得为二种——应亲近的与不应亲近的;而且见获得各各不同。诸比库!我说个体获得为二种——应亲近的与不应亲近的;而且个体获得各各不同。」

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi.

如是说已,具寿沙利子对世尊说了这些:「尊者!对于世尊简略所说、未详细分别论其义的这些,我如此详细了知其义。

§110

‘‘‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.

「『诸比库!我说身行为二种——应亲近的与不应亲近的;而且身行各各不同』——世尊确实如此说了。缘于什么而说呢?尊者!亲近如是身行,不善法增长,善法衰退,这样的身行不应亲近;尊者!亲近如是身行,不善法衰退,善法增长,这样的身行应亲近。

§111

‘‘Kathaṃrūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti – evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

「尊者!亲近如何的身行,不善法增长,善法衰退呢?尊者!这里,某人是杀生者,残忍、手染血腥,专事杀戮,对诸有情无慈悲心;他是不与取者,凡是他人的财物资具,在村中或林中,他以盗窃之名取未与之物;他是欲邪行者,对那些受母亲守护、受父亲守护、受父母守护、受兄弟守护、受姊妹守护、受亲族守护、受氏族守护、受法守护、有夫主、有刑罚保护、乃至以花环装饰的女子,他与这样的女子行邪行——尊者!亲近这样的身行,不善法增长,善法衰退。

‘‘Kathaṃrūpaṃ , bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti – evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

「尊者!亲近如何的身行,不善法衰退,善法增长呢?尊者!这里,某人舍断杀生,离杀生,已放下棍棒、已放下刀剑,有惭、有悲悯,住于对一切有情众生的利益与悲悯;舍断不与取,离不与取,凡是他人的财物资具,在村中或林中,他不以盗窃之名取未与之物;舍断欲邪行,离欲邪行,对那些受母亲守护、受父亲守护、受父母守护、受兄弟守护、受姊妹守护、受亲族守护、受氏族守护、受法守护、有夫主、有刑罚保护、乃至以花环装饰的女子,他不与这样的女子行邪行——尊者!亲近这样的身行,不善法衰退,善法增长。『诸比库!我说身行为二种——应亲近的与不应亲近的;而且身行各各不同』——世尊确实如此说了,缘于这个而说。

‘‘‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāra’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ ? Yathārūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo; yathārūpañca kho, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.

「诸比库,我说语行为二种——应亲近的与不应亲近的;而且语行各不相同」——世尊如是所说。缘于什么而说呢?尊者,亲近如是种类的语行,不善法增长,善法衰退,这样的语行不应亲近;尊者,亲近如是种类的语行,不善法衰退,善法增长,这样的语行应亲近。

§112

‘‘Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco musāvādī hoti, sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha – ‘jānāmī’ti, jānaṃ vā āha – ‘na jānāmī’ti; apassaṃ vā āha – ‘passāmī’ti, passaṃ vā āha – ‘na passāmī’ti – iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti; pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya – iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ – evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

尊者,亲近如何种类的语行,不善法增长,善法衰退呢?尊者,于此,某人是妄语者,或在集会中,或在众中,或在亲族中间,或在团体中间,或在王族中间,被带去作证人被问:「喂,你这个人,你知道什么就说什么」,他不知而说「我知」,或知而说「我不知」;不见而说「我见」,或见而说「我不见」——如此,为了自己的缘故,或为了他人的缘故,或为了些微利养的缘故,他故意说妄语;他是两舌者,从这里听到后,为了离间那些人而到那里说,或从那里听到后,为了离间那些人而到这里说——如此,他是和合者的破坏者,或分裂者的支持者,喜好派系,乐于派系,欢喜派系,说制造派系之语;他是粗恶语者,凡是那种刺耳的、粗糙的、粗恶的、对他人辛辣的、对他人恼怒的、与嗔恨相邻的、不导向定的语,他说这样的语;他是杂秽语者,非时说者,非实说者,非义说者,非法说者,非律说者,说无价值之语,非时、无理由、无边际、不与义相应——尊者,亲近这样种类的语行,不善法增长,善法衰退。

‘‘Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha – ‘na jānāmī’ti, jānaṃ vā āha – ‘jānāmī’ti, apassaṃ vā āha – ‘na passāmī’ti, passaṃ vā āha – ‘passāmī’ti – iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti; pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ – evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāra’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

尊者,亲近如何种类的语行,不善法衰退,善法增长呢?尊者,于此,某人舍断妄语,离妄语,或在集会中,或在众中,或在亲族中间,或在团体中间,或在王族中间,被带去作证人被问:「喂,你这个人,你知道什么就说什么」,他不知而说「我不知」,或知而说「我知」;不见而说「我不见」,或见而说「我见」——如此,为了自己的缘故,或为了他人的缘故,或为了些微利养的缘故,他不故意说妄语;舍断两舌语,离两舌语,从这里听到后,不为了离间那些人而到那里说,或从那里听到后,不为了离间那些人而到这里说——如此,他是分裂者的结合者,或和合者的支持者,喜好和合,乐于和合,欢喜和合,说制造和合之语;舍断粗恶语,离粗恶语,凡是那种柔和的、悦耳的、可爱的、入心的、优雅的、众人喜欢的、众人可意的语,他说这样的语;舍断杂秽语,离杂秽语,适时说者,真实说者,义说者,法说者,律说者,说有价值之语,适时、有理由、有边际、与义相应——尊者,亲近这样种类的语行,不善法衰退,善法增长。「诸比库,我说语行为二种——应亲近的与不应亲近的;而且语行各不相同」——世尊如是所说,缘于此而说。

‘‘‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāra’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo; yathārūpañca kho, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.

「诸比库,我说意行为二种——应亲近的与不应亲近的;而且意行各不相同」——世尊如是所说。缘于什么而说呢?尊者,亲近如是种类的意行,不善法增长,善法衰退,这样的意行不应亲近;尊者,亲近如是种类的意行,不善法衰退,善法增长,这样的意行应亲近。

§113

‘‘Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti; byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’nti – evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

尊者,亲近如何种类的意行,不善法增长,善法衰退呢?尊者,于此,某人有贪欲,对于他人的、他人的财物资具,他贪求:「啊,愿他人的成为我的」;他有嗔恨心,有恶意的思惟:「愿这些众生被杀、被害、被断灭、被灭亡,或愿他们不存在」——尊者,亲近这样种类的意行,不善法增长,善法衰退。

‘‘Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti; abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti – evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāra’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

尊者,亲近如何种类的意行,不善法衰退,善法增长呢?尊者,于此,某人无贪欲,对于他人的、他人的财物资具,他不贪求:「啊,愿他人的成为我的」;他无嗔恨心,有无恶意的思惟:「愿这些众生无怨、无害、无恼、安乐,愿他们自己护持自己」——尊者,亲近这样种类的意行,不善法衰退,善法增长。「诸比库,我说意行为二种——应亲近的与不应亲近的;而且意行各不相同」——世尊如是所说,缘于此而说。

§114

‘‘‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppāda’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo; yathārūpañca kho, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.

「诸比库,我说心生起为二种——应亲近的与不应亲近的;而且心生起各不相同」——世尊如是所说。缘于什么而说呢?尊者,亲近如是种类的心生起,不善法增长,善法衰退,这样的心生起不应亲近;尊者,亲近如是种类的心生起,不善法衰退,善法增长,这样的心生起应亲近。

‘‘Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati; byāpādavā hoti, byāpādasahagatena cetasā viharati; vihesavā hoti, vihesāsahagatena cetasā viharati – evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

尊者,亲近如何种类的心生起,不善法增长,善法衰退呢?尊者,于此,某人有贪欲,以贪欲相应之心而住;有嗔恨,以嗔恨相应之心而住;有加害,以加害相应之心而住——尊者,亲近这样种类的心生起,不善法增长,善法衰退。

‘‘Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati; abyāpādavā hoti, abyāpādasahagatena cetasā viharati; avihesavā hoti, avihesāsahagatena cetasā viharati – evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppāda’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

「尊者,亲近什么样的心生起,不善法减退,善法增长?尊者,于此,某人无贪欲,以无贪欲俱行之心而住;无嗔恨,以无嗔恨俱行之心而住;无害,以无害俱行之心而住——尊者,亲近这样的心生起,不善法减退,善法增长。『诸比库,我说心生起有两种——应亲近的与不应亲近的;而且心生起是各各不同的』——世尊所说的,即是缘于此而说。」

§115

‘‘‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābha’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo; yathārūpañca kho, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.

「『诸比库,我说想的获得有两种——应亲近的与不应亲近的;而且想的获得是各各不同的』——世尊确实如此说了。这是缘于什么而说的呢?尊者,亲近什么样的想的获得,不善法增长,善法减退——这样的想的获得不应亲近;尊者,亲近什么样的想的获得,不善法减退,善法增长——这样的想的获得应亲近。」

‘‘Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati; byāpādavā hoti, byāpādasahagatāya saññāya viharati; vihesavā hoti, vihesāsahagatāya saññāya viharati – evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

「尊者,亲近什么样的想的获得,不善法增长,善法减退?尊者,于此,某人有贪欲,以贪欲俱行之想而住;有嗔恨,以嗔恨俱行之想而住;有害,以害俱行之想而住——尊者,亲近这样的想的获得,不善法增长,善法减退。」

‘‘Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati; abyāpādavā hoti, abyāpādasahagatāya saññāya viharati; avihesavā hoti, avihesāsahagatāya saññāya viharati – evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābha’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

「尊者,亲近什么样的想的获得,不善法减退,善法增长?尊者,于此,某人无贪欲,以无贪欲俱行之想而住;无嗔恨,以无嗔恨俱行之想而住;无害,以无害俱行之想而住——尊者,亲近这样的想的获得,不善法减退,善法增长。『诸比库,我说想的获得有两种——应亲近的与不应亲近的;而且想的获得是各各不同的』——世尊所说的,即是缘于此而说。」

§116

‘‘‘Diṭṭhipaṭilābhaṃpāhaṃ , bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābha’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo; yathārūpañca kho, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo diṭṭhipaṭilābho sevitabbo.

「『诸比库,我说见的获得有两种——应亲近的与不应亲近的;而且见的获得是各各不同的』——世尊确实如此说了。这是缘于什么而说的呢?尊者,亲近什么样的见的获得,不善法增长,善法减退——这样的见的获得不应亲近;尊者,亲近什么样的见的获得,不善法减退,善法增长——这样的见的获得应亲近。」

‘‘Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti – ‘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 – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

「尊者,亲近什么样的见的获得,不善法增长,善法减退?尊者,于此,某人有如此见——『无布施,无供养,无祭祀,无善作恶作诸业的果与果报,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,以自己的证智作证后宣说此世与他世』——尊者,亲近这样的见的获得,不善法增长,善法减退。」

‘‘Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābha’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

「尊者,亲近什么样的见的获得,不善法减退,善法增长?尊者,于此,某人有如此见——『有布施,有供养,有祭祀,有善作恶作诸业的果与果报,有此世,有他世,有母,有父,有化生有情,世间有沙门婆罗门正行正行道者,以自己的证智作证后宣说此世与他世』——尊者,亲近这样的见的获得,不善法减退,善法增长。『诸比库,我说见的获得有两种——应亲近的与不应亲近的;而且见的获得是各各不同的』——世尊所说的,即是缘于此而说。」

§117

‘‘‘Attabhāvapaṭilābhaṃpāhaṃ , bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti – evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo attabhāvapaṭilābho sevitabbo.

「『诸比库,我说个体的获得有两种——应亲近的与不应亲近的;而且个体的获得是各各不同的』——世尊确实如此说了。这是缘于什么而说的呢?尊者,亲近什么样的个体的获得,不善法增长,善法减退——这样的个体的获得不应亲近;尊者,亲近什么样的个体的获得,不善法减退,善法增长——这样的个体的获得应亲近。」

‘‘Kathaṃrūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ , bhante, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

「尊者!亲近什么样的得身,不善法增长,善法衰退?尊者!生起有害的得身,为了未圆满的状态,不善法增长,善法衰退;尊者!生起无害的得身,为了圆满的状态,不善法衰退,善法增长。『诸比库!我说得身有二种——应亲近的与不应亲近的;而那是各各不同的得身』——如是,世尊所说的,缘于此而说。」

‘‘Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī’’ti.

「尊者!对于世尊简略所说、未详细分别论义理的这个,我如此详细了知其义。」

§118

‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi.

「善哉!善哉!沙利子!沙利子!善哉!你对于我简略所说、未详细分别论义理的这个,如此详细了知其义。」

‘‘‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo kāyasamācāro sevitabbo.

「『诸比库!我说身行有二种——应亲近的与不应亲近的;而那是各各不同的身行』——如是,这确实是我所说的。缘于什么而说呢?沙利子!亲近什么样的身行,不善法增长,善法衰退,这样的身行不应亲近;沙利子!亲近什么样的身行,不善法衰退,善法增长——这样的身行应亲近。」

‘‘Kathaṃrūpaṃ , sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, sāriputta, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti – evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

「沙利子!亲近什么样的身行,不善法增长,善法衰退?沙利子!这里,某人是杀生者,残忍、手染血腥,专事杀戮与伤害,对诸有情无慈悯心;又是不与取者,凡是属于他人的财物用具,在村中或在林中,未给予而以盗窃之相取之;又是欲邪行者,对那些受母亲守护、受父亲守护、受父母守护、受兄弟守护、受姊妹守护、受亲族守护、受氏族守护、受法守护、有夫主、有刑罚守护,乃至以花环围绕的这样的女人,行邪行——沙利子!亲近这样的身行,不善法增长,善法衰退。」

‘‘Kathaṃrūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, sāriputta, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti – evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

「沙利子!亲近什么样的身行,不善法衰退,善法增长?沙利子!这里,某人舍断杀生,离杀生,舍刀杖、舍武器,有惭、有悯,对一切有情众生怀慈悲而住;舍断不与取,离不与取,凡是属于他人的财物用具,在村中或在林中,未给予而不以盗窃之相取之;舍断欲邪行,离欲邪行,对那些受母亲守护、受父亲守护、受父母守护、受兄弟守护、受姊妹守护、受亲族守护、受氏族守护、受法守护、有夫主、有刑罚守护,乃至以花环围绕的这样的女人,不行邪行——沙利子!亲近这样的身行,不善法衰退,善法增长。『诸比库!我说身行有二种——应亲近的与不应亲近的;而那是各各不同的身行』——如是,这是我所说的,缘于此而说。」

‘‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe….

「『诸比库!我说语行有二种……(中略)……诸比库!我说意行有二种……(中略)……诸比库!我说心生起有二种……(中略)……诸比库!我说得想有二种……(中略)……诸比库!我说得见有二种……(中略)……」

‘‘‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo attabhāvapaṭilābho sevitabbo.

「『诸比库!我说得身有二种——应亲近的与不应亲近的;而那是各各不同的得身』——如是,这确实是我所说的。缘于什么而说呢?沙利子!亲近什么样的得身,不善法增长,善法衰退,这样的得身不应亲近;沙利子!亲近什么样的得身,不善法衰退,善法增长——这样的得身应亲近。」

‘‘Kathaṃrūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

「沙利子,亲近什么样的得身,不善法增长,善法衰退?沙利子,为了未圆满的状态而生起有恼害的得身时,不善法增长,善法衰退;沙利子,为了圆满的状态而生起无恼害的得身时,不善法衰退,善法增长。『诸比库,我说得身有两种——应亲近的与不应亲近的;而且那是互相不同的得身』——如此,这是我所说的,缘于此而说。沙利子,对于我这简略所说的,应如此详细地见其义。」

§119

‘‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi asevitabbampi; ghānaviññeyyaṃ gandhaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; jivhāviññeyyaṃ rasaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’’ti.

「沙利子,我说眼识所识的色有两种——应亲近的与不应亲近的;沙利子,我说耳识所识的声有两种——应亲近的与不应亲近的;沙利子,我说鼻识所识的香有两种——应亲近的与不应亲近的;沙利子,我说舌识所识的味有两种——应亲近的与不应亲近的;沙利子,我说身识所识的触有两种——应亲近的与不应亲近的;沙利子,我说意识所识的法有两种——应亲近的与不应亲近的。」

Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

如此说时,具寿沙利子对世尊如此说:「尊者,对于世尊这简略所说的、未详细分别论其义的,我如此详细地了知其义。『沙利子,我说眼识所识的色有两种——应亲近的与不应亲近的』——如此,这是世尊所说的。缘于什么而说?尊者,亲近什么样的眼识所识的色时,不善法增长,善法衰退,那样的眼识所识的色不应亲近;尊者,亲近什么样的眼识所识的色时,不善法衰退,善法增长,那样的眼识所识的色应亲近。『沙利子,我说眼识所识的色有两种——应亲近的与不应亲近的』——如此,这是世尊所说的,缘于此而说。」

‘‘Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta…pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta … evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

「『沙利子,我说耳识所识的声……』……那样的耳识所识的声不应亲近……那样的耳识所识的声应亲近……那样的鼻识所识的香不应亲近……那样的鼻识所识的香应亲近……那样的舌识所识的味不应亲近……那样的舌识所识的味应亲近……『沙利子,我说身识所识的触……』……那样的身识所识的触不应亲近……那样的身识所识的触应亲近。」

‘‘‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo; yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī’’ti.

「『沙利子,我说意识所识的法有两种——应亲近的与不应亲近的』——如此,这是世尊所说的。缘于什么而说?尊者,亲近什么样的意识所识的法时,不善法增长,善法衰退,那样的意识所识的法不应亲近;尊者,亲近什么样的意识所识的法时,不善法衰退,善法增长,那样的意识所识的法应亲近。『沙利子,我说意识所识的法有两种——应亲近的与不应亲近的』——如此,这是世尊所说的,缘于此而说。尊者,对于世尊这简略所说的、未详细分别论其义的,我如此详细地了知其义。」

§120

‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

「善哉!善哉!沙利子!沙利子,你善于对我这简略所说的、未详细分别论其义的,如此详细地了知其义。『沙利子,我说眼识所识的色有两种——应亲近的与不应亲近的』——如此,这是我所说的。缘于什么而说?沙利子,亲近什么样的眼识所识的色时,不善法增长,善法衰退,那样的眼识所识的色不应亲近;沙利子,亲近什么样的眼识所识的色时,不善法衰退,善法增长,那样的眼识所识的色应亲近。『沙利子,我说眼识所识的色有两种——应亲近的与不应亲近的』——如此,这是我所说的,缘于此而说。」

‘‘Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta…pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

「『沙利子,我说耳识所识的声……』……那样的耳识所识的声不应亲近……那样的耳识所识的声应亲近……那样的鼻识所识的香不应亲近……那样的鼻识所识的香应亲近……那样的舌识所识的味不应亲近……那样的舌识所识的味应亲近……那样的身识所识的触不应亲近……那样的身识所识的触应亲近。」

‘‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta…pe… evarūpo manoviññeyyo dhammo na sevitabbo… evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

「『沙利子,我说意识所识的法……』……那样的意识所识的法不应亲近……那样的意识所识的法应亲近。『沙利子,我说意识所识的法有两种——应亲近的与不应亲近的』——如此,这是我所说的,缘于此而说。沙利子,对于我这简略所说的,应如此详细地见其义。」

§121

‘‘Cīvaraṃpāhaṃ , sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi…pe… piṇḍapātaṃpāhaṃ, sāriputta… senāsanaṃpāhaṃ, sāriputta… gāmaṃpāhaṃ, sāriputta… nigamaṃpāhaṃ, sāriputta… nagaraṃpāhaṃ, sāriputta… janapadaṃpāhaṃ, sāriputta… puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’’ti.

「沙利普答,我说衣有两种——应亲近的,也不应亲近的……(中略)……沙利普答,我说钵食……沙利普答,我说住所……沙利普答,我说村……沙利普答,我说镇……沙利普答,我说城……沙利普答,我说国……沙利普答,我说人有两种——应亲近的,也不应亲近的。」

Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, bhante, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

如是说已,具寿沙利普答对世尊如此说:「尊者,对于世尊简略所说、未详细分别论其义的这个,我如此详细了知其义。『沙利普答,我说衣有两种——应亲近的,也不应亲近的』——这确实是世尊所说的。这是缘于什么而说的呢?尊者,亲近如是之衣时,不善法增长,善法衰退,这样的衣不应亲近;尊者,亲近如是之衣时,不善法衰退,善法增长,这样的衣应亲近。『沙利普答,我说衣有两种——应亲近的,也不应亲近的』——这是世尊所说的,这是缘于此而说的。

‘‘Piṇḍapātaṃpāhaṃ, sāriputta…pe… evarūpo piṇḍapāto na sevitabbo… evarūpo piṇḍapāto sevitabbo… senāsanaṃpāhaṃ, sāriputta…pe… evarūpaṃ senāsanaṃ na sevitabbaṃ… evarūpaṃ senāsanaṃ sevitabbaṃ… gāmaṃpāhaṃ, sāriputta …pe… evarūpo gāmo na sevitabbo… evarūpo gāmo sevitabbo… evarūpo nigamo na sevitabbo… evarūpo nigamo sevitabbo… evarūpaṃ nagaraṃ na sevitabbaṃ… evarūpaṃ nagaraṃ sevitabbaṃ… evarūpo janapado na sevitabbo… evarūpo janapado sevitabbo.

『沙利普答,我说钵食……(中略)……这样的钵食不应亲近……这样的钵食应亲近……沙利普答,我说住所……(中略)……这样的住所不应亲近……这样的住所应亲近……沙利普答,我说村……(中略)……这样的村不应亲近……这样的村应亲近……这样的镇不应亲近……这样的镇应亲近……这样的城不应亲近……这样的城应亲近……这样的国不应亲近……这样的国应亲近。

‘‘‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, bhante, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttanti. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

『沙利普答,我说人有两种——应亲近的,也不应亲近的』——这确实是世尊所说的。这是缘于什么而说的呢?尊者,亲近如是之人时,不善法增长,善法衰退,这样的人不应亲近;尊者,亲近如是之人时,不善法衰退,善法增长,这样的人应亲近。『沙利普答,我说人有两种——应亲近的,也不应亲近的』——这是世尊所说的,这是缘于此而说的。尊者,对于世尊简略所说、未详细分别论其义的这个,我如此详细了知其义。」

§122

‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāsi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi , asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. (Yathā paṭhamaṃ tathā vitthāretabbaṃ) evarūpo piṇḍapāto… evarūpaṃ senāsanaṃ… evarūpo gāmo… evarūpo nigamo… evarūpaṃ nagaraṃ… evarūpo janapado.

「善哉!善哉!沙利普答!沙利普答,你对于我简略所说、未详细分别论其义的这个,如此详细了知其义,这是善的。『沙利普答,我说衣有两种——应亲近的,也不应亲近的』——这确实是我所说的。这是缘于什么而说的呢?沙利普答,亲近如是之衣时,不善法增长,善法衰退,这样的衣不应亲近;沙利普答,亲近如是之衣时,不善法衰退,善法增长,这样的衣应亲近。『沙利普答,我说衣有两种——应亲近的,也不应亲近的』——这是我所说的,这是缘于此而说的。(如第一个那样应详细说明)这样的钵食……这样的住所……这样的村……这样的镇……这样的城……这样的国。

‘‘‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, sāriputta, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

『沙利普答,我说人有两种——应亲近的,也不应亲近的』——这确实是我所说的。这是缘于什么而说的呢?沙利普答,亲近如是之人时,不善法增长,善法衰退,这样的人不应亲近;沙利普答,亲近如是之人时,不善法衰退,善法增长,这样的人应亲近。『沙利普答,我说人有两种——应亲近的,也不应亲近的』——这是我所说的,这是缘于此而说的。沙利普答,对于我简略所说的这个,应如此详细见其义。

§123

‘‘Sabbepi ce, sāriputta, khattiyā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbepi ce , sāriputta, brāhmaṇā…pe… sabbepi ce, sāriputta, vessā… sabbepi ce, sāriputta, suddā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyā’’ti.

「沙利普答,如果所有的刹帝利都能如此详细了知我简略所说的这个义,那将会是所有刹帝利长夜的利益与安乐。沙利普答,如果所有的婆罗门……(中略)……沙利普答,如果所有的吠舍……沙利普答,如果所有的首陀罗都能如此详细了知我简略所说的这个义,那将会是所有首陀罗长夜的利益与安乐。沙利普答,如果包括天的世间、包括魔、包括梵天、包括沙门婆罗门的众生、包括天人的世间都能如此详细了知我简略所说的这个义,那将会是包括天的世间、包括魔、包括梵天、包括沙门婆罗门的众生、包括天人的世间长夜的利益与安乐。」

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

世尊说此。具寿沙利普答心满意足,欢喜世尊所说。

Sevitabbāsevitabbasuttaṃ niṭṭhitaṃ catutthaṃ. · 应亲近不应亲近经完第四

5. Bahudhātukasuttaṃ5. 多界经

§124

如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊称呼诸比库:「诸比库。」「尊者。」彼等比库回答世尊。世尊如此说:

‘‘Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Seyyathāpi, bhikkhave , naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito; saupaddavo bālo, anupaddavo paṇḍito; saupasaggo bālo, anupasaggo paṇḍito. Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo. Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṃsakā’ti – evañhi vo, bhikkhave, sikkhitabba’’nti.

「诸比库,凡任何恐怖生起,一切那些都从愚者生起,非从智者;凡任何灾难生起,一切那些都从愚者生起,非从智者;凡任何障碍生起,一切那些都从愚者生起,非从智者。诸比库,譬如从芦苇屋或草屋放出的火,也会烧毁那些涂抹、粉刷、无风、门闩紧闭、窗户关闭的尖顶屋;同样地,诸比库,凡任何恐怖生起,一切那些都从愚者生起,非从智者;凡任何灾难生起,一切那些都从愚者生起,非从智者;凡任何障碍生起,一切那些都从愚者生起,非从智者。如此,诸比库,愚者有恐怖,智者无恐怖;愚者有灾难,智者无灾难;愚者有障碍,智者无障碍。诸比库,从智者无恐怖,从智者无灾难,从智者无障碍。因此,诸比库,在此,你们应当如此学:『我们将成为智者、审察者。』」

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃ vacanāyā’’ti? ‘‘Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti – ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃ vacanāyā’’ti.

如是所说已,具寿阿难对世尊如此说:「尊者,到何种程度,智慧的比库值得被称为『审察者』?」「阿难,当比库善巧于界,善巧于处,善巧于缘起,善巧于处与非处——阿难,到此程度,智慧的比库值得被称为『审察者』。」

§125

‘‘Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Aṭṭhārasa kho imā, ānanda, dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu; sotadhātu, saddadhātu, sotaviññāṇadhātu; ghānadhātu, gandhadhātu, ghānaviññāṇadhātu; jivhādhātu, rasadhātu, jivhāviññāṇadhātu; kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu; manodhātu, dhammadhātu, manoviññāṇadhātu. Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

「然而,尊者,到何种程度,比库值得被称为『善巧于界』?」「阿难,有此等十八界——眼界、色界、眼识界;耳界、声界、耳识界;鼻界、香界、鼻识界;舌界、味界、舌识界;身界、触界、身识界;意界、法界、意识界。阿难,当他知、见此等十八界——阿难,到此程度,比库也值得被称为『善巧于界』。」

‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Chayimā, ānanda, dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

「然而,尊者,可能还有其他方法,使比库值得被称为『善巧于界』吗?」「可能,阿难。阿难,有此等六界——地界、水界、火界、风界、空界、识界。阿难,当他知、见此等六界——阿难,到此程度,比库也值得被称为『善巧于界』。」

‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Chayimā, ānanda, dhātuyo – sukhadhātu , dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

「然而,尊者,可能还有其他方法,使比库值得被称为『善巧于界』吗?」「可能,阿难。阿难,有此等六界——乐界、苦界、喜界、忧界、舍界、无明界。阿难,当他知、见此等六界——阿难,到此程度,比库也值得被称为『善巧于界』。」

‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Chayimā, ānanda, dhātuyo – kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṃsādhātu , avihiṃsādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

「然而,尊者,可能还有其他方法,使比库值得被称为『善巧于界』吗?」「可能,阿难。阿难,有此等六界——欲界、出离界、嗔恚界、无嗔恚界、加害界、无加害界。阿难,当他知、见此等六界——阿难,到此程度,比库也值得被称为『善巧于界』。」

‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Tisso imā, ānanda, dhātuyo – kāmadhātu, rūpadhātu, arūpadhātu. Imā kho, ānanda, tisso dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

「然而,尊者,可能还有其他方法,使比库值得被称为『善巧于界』吗?」「可能,阿难。阿难,有此等三界——欲界、色界、无色界。阿难,当他知、见此等三界——阿难,到此程度,比库也值得被称为『善巧于界』。」

‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Dve imā, ānanda, dhātuyo – saṅkhatādhātu, asaṅkhatādhātu. Imā kho, ānanda, dve dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

「尊者,然而,是否还有其他方式,足以称为『善巧于界的比库』?」「阿难,有的。阿难,有这两种界——有为界、无为界。阿难,当他知见这两种界时——阿难,到此程度,也足以称为『善巧于界的比库』。」

§126

‘‘Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni – cakkhuceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati – ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṃ vacanāyā’’ti.

「尊者,然而,到什么程度,足以称为『善巧于处的比库』?」「阿难,有这六种内外处——眼与色、耳与声、鼻与香、舌与味、身与触、意与法。阿难,当他知见这六种内外处时——阿难,到此程度,足以称为『善巧于处的比库』。」

‘‘Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Idhānanda, bhikkhu evaṃ pajānāti – ‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo , bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti’. Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃ vacanāyā’’ti.

「尊者,然而,到什么程度,足以称为『善巧于缘起的比库』?」「阿难,在此,比库如此了知:『此有故彼有,此生故彼生,此无故彼无,此灭故彼灭,即是——以无明为缘而有行,以行为缘而有识,以识为缘而有名色,以名色为缘而有六处,以六处为缘而有触,以触为缘而有受,以受为缘而有渴爱,以渴爱为缘而有取,以取为缘而有有,以有为缘而有生,以生为缘而有老死、愁、悲、苦、忧、恼生起。如此,这整个苦蕴的集起。然而,以无明的无余离贪灭而行灭,以行灭而识灭,以识灭而名色灭,以名色灭而六处灭,以六处灭而触灭,以触灭而受灭,以受灭而渴爱灭,以渴爱灭而取灭,以取灭而有灭,以有灭而生灭,以生灭而老死、愁、悲、苦、忧、恼灭。如此,这整个苦蕴的灭。』阿难,到此程度,足以称为『善巧于缘起的比库』。」

§127

‘‘Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Idhānanda, bhikkhu ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti; ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti, ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti.

「尊者,然而,到什么程度,足以称为『善巧于处与非处的比库』?」「阿难,在此,比库了知『这是须跋的、没有机会的,即具见者会将任何行视为常,这处不存在』;他了知『然而,这是可能的,即凡夫会将任何行视为常,这处存在』;他了知『这是须跋的、没有机会的,即具见者会将任何行视为乐,这处不存在』;他了知『然而,这是可能的,即凡夫会将任何行视为乐,这处存在』。他了知『这是须跋的、没有机会的,即具见者会将任何法视为我,这处不存在』;他了知『然而,这是可能的,即凡夫会将任何法视为我,这处存在』。

§128

‘‘‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya…pe… arahantaṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti; ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano saṅghaṃ bhindeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya, ṭhānametaṃ vijjatī’ti pajānāti.

「『这是须跋的、没有机会的,即具见者会夺取母亲的生命,这处不存在』,他了知;『然而,这是可能的,即凡夫会夺取母亲的生命,这处存在』,他了知。『这是须跋的、没有机会的,即具见者会夺取父亲的生命……会夺取阿拉汉的生命,这处存在』,他了知;『这是须跋的、没有机会的,即具见者会以恶心使如来出血,这处不存在』,他了知;『然而,这是可能的,即凡夫会以恶心使如来出血,这处存在』,他了知。『这是须跋的、没有机会的,即具见者会破僧团,这处不存在』,他了知;『然而,这是可能的,即凡夫会破僧团,这处存在』,他了知。『这是须跋的、没有机会的,即具见者会指定另一位导师,这处不存在』,他了知;『然而,这是可能的,即凡夫会指定另一位导师,这处存在』,他了知。

§129

‘‘‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.

「『这是须跋的、没有机会的,即在一个世界界中,两位阿拉汉、正等正觉者会同时出现,这处不存在』,他了知;『然而,这是可能的,即在一个世界界中,一位阿拉汉、正等正觉者会出现,这处存在』,他了知。『这是须跋的、没有机会的,即在一个世界界中,两位转轮王会同时出现,这处不存在』,他了知;『然而,这是可能的,即在一个世界界中,一位转轮王会出现,这处存在』,他了知。

§130

‘‘‘Aṭṭhānametaṃ anavakāso yaṃ itthī arahaṃ assa sammāsambuddho , netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puriso arahaṃ assa sammāsambuddho, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ itthī rājā assa cakkavattī, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puriso rājā assa cakkavattī, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ itthī sakkattaṃ kareyya … mārattaṃ kareyya… brahmattaṃ kareyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puriso sakkattaṃ kareyya… mārattaṃ kareyya… brahmattaṃ kareyya, ṭhānametaṃ vijjatī’ti pajānāti.

「『这是须跋的、没有机会的,即女人会是阿拉汉、正等正觉者,这处不存在』,他了知;『然而,这是可能的,即男子会是阿拉汉、正等正觉者,这处存在』,他了知。『这是须跋的、没有机会的,即女人会是转轮王,这处不存在』,他了知;『然而,这是可能的,即男子会是转轮王,这处存在』,他了知。『这是须跋的、没有机会的,即女人会成为萨咖……会成为魔……会成为梵天,这处不存在』,他了知;『然而,这是可能的,即男子会成为萨咖……会成为魔……会成为梵天,这处存在』,他了知。

§131

‘‘‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatīti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritassa…pe… yaṃ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritassa…pe… yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti.

「『这是须跋的、没有机会的,即身恶行会产生可喜、可爱、可意的果报,这处不存在』,他了知;『然而,这是可能的,即身恶行会产生不可喜、不可爱、不可意的果报,这处存在』,他了知。『这是须跋的、没有机会的,即语恶行……即意恶行会产生可喜、可爱、可意的果报,这处不存在』,他了知;『然而,这是可能的,即语恶行……即意恶行会产生不可喜、不可爱、不可意的果报,这处存在』,他了知。『这是须跋的、没有机会的,即身善行会产生不可喜、不可爱、不可意的果报,这处不存在』,他了知;『然而,这是可能的,即身善行会产生可喜、可爱、可意的果报,这处存在』,他了知。『这是须跋的、没有机会的,即语善行……即意善行会产生不可喜、不可爱、不可意的果报,这处不存在』,他了知;『然而,这是可能的,即语善行……即意善行会产生可喜、可爱、可意的果报,这处存在』,他了知。

‘‘‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃ vacanāyā’’ti.

「诸比库,这是须跋的、没有机会的:具足身恶行者,以那个为因、以那个为缘,身坏命终后会投生到善趣、天界,这是须跋的」,他如此了知;「然而这是可能的:具足身恶行者,以那个为因、以那个为缘,身坏命终后会投生到苦界、恶趣、堕处、地狱,这是可能的」,他如此了知。「这是须跋的、没有机会的:具足语恶行者……具足意恶行者,以那个为因、以那个为缘,身坏命终后会投生到善趣、天界,这是须跋的」,他如此了知;「然而这是可能的:具足语恶行者……具足意恶行者,以那个为因、以那个为缘,身坏命终后会投生到苦界、恶趣、堕处、地狱,这是可能的」,他如此了知。「这是须跋的、没有机会的:具足身善行者,以那个为因、以那个为缘,身坏命终后会投生到苦界、恶趣、堕处、地狱,这是须跋的」,他如此了知;「然而这是可能的:具足身善行者,以那个为因、以那个为缘,身坏命终后会投生到善趣、天界,这是可能的」,他如此了知。「这是须跋的、没有机会的:具足语善行者……具足意善行者,以那个为因、以那个为缘,身坏命终后会投生到苦界、恶趣、堕处、地狱,这是须跋的」,他如此了知;「然而这是可能的:具足语善行者……具足意善行者,以那个为因、以那个为缘,身坏命终后会投生到善趣、天界,这是可能的」,他如此了知。阿难,到此程度,可以称为「善巧处与非处的比库」。」

§132

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Konāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ ‘bahudhātuko’tipi naṃ dhārehi, ‘catuparivaṭṭo’tipi naṃ dhārehi, ‘dhammādāso’tipi naṃ dhārehi, ‘amatadundubhī’tipi naṃ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṃ dhārehī’’ti.

如是说已,具寿阿难对世尊如此说:「尊者,不可思议!尊者,未曾有!尊者,这个法门叫什么名字?」「阿难,因此,你应当忆持这个法门为「多界」,也应当忆持为「四转」,也应当忆持为「法镜」,也应当忆持为「不死之鼓」,也应当忆持为「无上战胜」。」

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊如此说。具寿阿难心满意足,欢喜世尊所说。

Bahudhātukasuttaṃ niṭṭhitaṃ pañcamaṃ. · 多界经完第五

6. Isigilisuttaṃ6. 仙吞山经

§133

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati isigilismiṃ pabbate. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

如是我闻:一时,世尊住在王舍城仙吞山。在那里,世尊称呼诸比库:「诸比库。」「尊者。」那些比库回答世尊。世尊如此说:

‘‘Passatha no tumhe, bhikkhave, etaṃ vebhāraṃ pabbata’’nti? ‘‘Evaṃ, bhante’’. ‘‘Etassapi kho, bhikkhave, vebhārassa pabbatassa aññāva samaññā ahosi aññā paññatti’’.

「诸比库,你们看见这韦跋拉山吗?」「是的,尊者。」「诸比库,这韦跋拉山也曾有另外的名称,另外的称呼。」

‘‘Passatha no tumhe, bhikkhave, etaṃ paṇḍavaṃ pabbata’’nti? ‘‘Evaṃ, bhante’’. ‘‘Etassapi kho, bhikkhave, paṇḍavassa pabbatassa aññāva samaññā ahosi aññā paññatti’’.

「诸比库,你们看见这般荼瓦山吗?」「是的,尊者。」「诸比库,这般荼瓦山也曾有另外的名称,另外的称呼。」

‘‘Passatha no tumhe, bhikkhave, etaṃ vepullaṃ pabbata’’nti? ‘‘Evaṃ, bhante’’. ‘‘Etassapi kho, bhikkhave, vepullassa pabbatassa aññāva samaññā ahosi aññā paññatti’’.

「诸比库,你们看见这韦布喇山吗?」「是的,尊者。」「诸比库,这韦布喇山也曾有另外的名称,另外的称呼。」

‘‘Passatha no tumhe, bhikkhave, etaṃ gijjhakūṭaṃ pabbata’’nti? ‘‘Evaṃ, bhante’’. ‘‘Etassapi kho, bhikkhave, gijjhakūṭassa pabbatassa aññāva samaññā ahosi aññā paññatti’’.

「诸比库,你们看见这灵鹫山吗?」「是的,尊者。」「诸比库,这灵鹫山也曾有另外的名称,另外的称呼。」

‘‘Passatha no tumhe, bhikkhave, imaṃ isigiliṃ pabbata’’nti? ‘‘Evaṃ, bhante’’. ‘‘Imassa kho pana, bhikkhave, isigilissa pabbatassa esāva samaññā ahosi esā paññatti’’.

「诸比库,你们看见这座仙吞山吗?」「是的,世尊。」「诸比库,这座仙吞山有这样的名称,有这样的称谓。」

‘‘Bhūtapubbaṃ, bhikkhave, pañca paccekabuddhasatāni imasmiṃ isigilismiṃ pabbate ciranivāsino ahesuṃ. Te imaṃ pabbataṃ pavisantā dissanti , paviṭṭhā na dissanti. Tamenaṃ manussā disvā evamāhaṃsu – ‘ayaṃ pabbato ime isī gilatī’ti; ‘isigili isigili’ tveva samaññā udapādi. Ācikkhissāmi , bhikkhave, paccekabuddhānaṃ nāmāni; kittayissāmi, bhikkhave, paccekabuddhānaṃ nāmāni; desessāmi, bhikkhave , paccekabuddhānaṃ nāmāni . Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

「诸比库,过去世,五百位辟支佛长久住在这座仙吞山。他们进入这座山时被看见,进入后就不被看见。人们看见这个后说:『这座山吞了这些仙人』;『仙吞,仙吞』这样的名称就产生了。诸比库,我将告知辟支佛的名字;诸比库,我将称说辟支佛的名字;诸比库,我将宣说辟支佛的名字。你们要听!要善作意!我要说了。」「是的,世尊。」那些比库回答世尊。世尊说此:」

§134

‘‘Ariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; upariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; tagarasikhī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; yasassī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; sudassano nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; piyadassī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; gandhāro nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; piṇḍolo nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; upāsabho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; nīto nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; tatho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi, sutavā nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; bhāvitatto nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi.

「诸比库,名叫阿利德陀的辟支佛长久住在这座仙吞山;诸比库,名叫乌巴利德陀的辟支佛长久住在这座仙吞山;诸比库,名叫答嘎拉西奇的辟支佛长久住在这座仙吞山;诸比库,名叫亚萨西的辟支佛长久住在这座仙吞山;诸比库,名叫苏达沙那的辟支佛长久住在这座仙吞山;诸比库,名叫比亚达西的辟支佛长久住在这座仙吞山;诸比库,名叫甘达罗的辟支佛长久住在这座仙吞山;诸比库,名叫宾多罗的辟支佛长久住在这座仙吞山;诸比库,名叫乌巴沙婆的辟支佛长久住在这座仙吞山;诸比库,名叫尼多的辟支佛长久住在这座仙吞山;诸比库,名叫答托的辟支佛长久住在这座仙吞山;诸比库,名叫苏答瓦的辟支佛长久住在这座仙吞山;诸比库,名叫巴维答多的辟支佛长久住在这座仙吞山。」

‘‘Ye sattasārā anīghā nirāsā,

「那些具七精髓、无恼、无欲者,

Paccekamevajjhagamaṃsu bodhiṃ ;

独自证得了觉悟;

Tesaṃ visallāna naruttamānaṃ,

那些已拔箭、人中至上者,

Nāmāni me kittayato suṇātha.

请听我称说他们的名字。

‘‘Ariṭṭho upariṭṭho tagarasikhī yasassī,

「阿利德陀、乌巴利德陀、答嘎拉西奇、亚萨西,

Sudassano piyadassī ca susambuddho ;

善见、喜见与善觉者；

Gandhāro piṇḍolo upāsabho ca,

甘达罗、宾度罗、伍巴沙波，

Nīto tatho sutavā bhāvitatto.

尼多、达多、善闻、修习自我者。

‘‘Sumbho subho matulo aṭṭhamo ca,

善波、苏波、摩睹罗与第八者，

Athassumegho anīgho sudāṭho;

其后有苏美果、无恼、善施者；

Paccekabuddhā bhavanettikhīṇā,

诸独觉佛已断有之导引，

Hiṅgū ca hiṅgo ca mahānubhāvā.

辛古与辛果，具大威力者。

‘‘Dve jālino munino aṭṭhako ca,

两位渣利诺、牟尼们与阿他咖，

Atha kosallo buddho atho subāhu;

那时,善巧的佛陀,以及善臂者;

Upanemiso nemiso santacitto,

近眼者、眼者、寂静心者,

Sacco tatho virajo paṇḍito ca.

真实者、如是者、离尘者及贤者。

‘‘Kāḷūpakāḷā vijito jito ca,

「黑者、近黑者、胜者、征服者,

Aṅgo ca paṅgo ca guttijito ca;

肢者、跛者及护胜者;

Passi jahi upadhidukkhamūlaṃ ,

见者,击破依之苦根,

Aparājito mārabalaṃ ajesi.

不败者,征服了魔军。

‘‘Satthā pavattā sarabhaṅgo lomahaṃso,

「导师、转者、破勇者、竖毛者,

Uccaṅgamāyo asito anāsavo;

伍咖嘎马由、阿西多、阿那沙瓦;

Manomayo mānacchido ca bandhumā,

玛诺玛由、马那奇多及班度马,

Tadādhimutto vimalo ca ketumā.

达达希木多、维玛喇及给都马。

‘‘Ketumbharāgo ca mātaṅgo ariyo,

给敦巴拉勾、马当勾、阿利由,

Athaccuto accutagāmabyāmako;

阿他咕多、阿咕答嘎马比亚马勾;

Sumaṅgalo dabbilo supatiṭṭhito,

苏芒嘎喇、达比喇、苏巴帝提多,

Asayho khemābhirato ca sorato.

阿沙由、克玛比拉多及索拉多。

‘‘Durannayo saṅgho athopi ujjayo,

杜兰那由、桑喀、阿托比伍基亚由,

Aparo muni sayho anomanikkamo;

另一位牟尼沙耶,无量精进;

Ānando nando upanando dvādasa,

阿难陀、难陀、伍巴难陀十二位,

Bhāradvājo antimadehadhārī .

婆罗兜瓦咖,持最后身者。

‘‘Bodhi mahānāmo athopi uttaro,

「菩提、摩诃那摩,以及伍答拉,

Kesī sikhī sundaro dvārabhājo;

给西、西奇、孙达拉、守门者;

Tissūpatissā bhavabandhanacchidā,

帝苏、伍巴帝苏,已断有缚者,

Upasikhi taṇhacchido ca sikhari .

伍巴西奇、断渴爱者西卡利。

‘‘Buddho ahu maṅgalo vītarāgo,

「佛陀、满嘎喇,已离贪者,

Usabhacchidā jāliniṃ dukkhamūlaṃ;

断除公牛、网者、苦根;

Santaṃ padaṃ ajjhagamopanīto,

已达寂静之足处,被引导,

Uposatho sundaro saccanāmo.

伍波萨他日美好,真实之名。

‘‘Jeto jayanto padumo uppalo ca,

「胜者、战胜者、莲华、青莲,

Padumuttaro rakkhito pabbato ca;

莲华上、守护者、山,

Mānatthaddho sobhito vītarāgo,

慢傲、庄严、离贪,

Kaṇho ca buddho suvimuttacitto.

黑者与佛陀,善解脱心。

‘‘Ete ca aññe ca mahānubhāvā,

「这些以及其他大威力者,

Paccekabuddhā bhavanettikhīṇā;

辟支佛们已尽有之引导;

Te sabbasaṅgātigate mahesī,

彼等大仙已超越一切系缚,

Parinibbute vandatha appameyye’’ti.

请礼敬已般涅槃的无量者。

Isigilisuttaṃ niṭṭhitaṃ chaṭṭhaṃ. · 仙吞山经完第六

7. Mahācattārīsakasuttaṃ7. 大四十经

§136

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊称呼诸比库:「诸比库。」「尊者。」彼等诸比库回答世尊。世尊如此说:「诸比库,我将为你们讲说有近因、有资具的圣正定。你们要谛听,善作意,我将说。」「是的,尊者。」彼等诸比库回答世尊。世尊如此说:

‘‘Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? Seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā – ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi. Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti – sāssa hoti sammādiṭṭhi.

「诸比库,什么是有近因、有资具的圣正定呢?即:正见、正思惟、正语、正业、正命、正精进、正念;诸比库,以这七支所成就的心一境性——诸比库,这称为有近因的圣正定,也称为有资具的圣正定。诸比库,于此,正见是前导。诸比库,正见如何是前导呢?他了知邪见为『邪见』,了知正见为『正见』——这是他的正见。

‘‘Katamā ca, bhikkhave, micchādiṭṭhi? ‘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, bhikkhave, micchādiṭṭhi.

「诸比库,什么是邪见呢?『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,世间无正行正行道的沙门婆罗门,他们以自己的证智作证后宣说此世与他世。』——诸比库,这是邪见。

‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Sammādiṭṭhiṃpahaṃ , bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā ? ‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.

「诸比库,什么是正见呢?诸比库,我说正见有二种:诸比库,有正见是有漏的、福分的、有依的异熟;诸比库,有正见是圣的、无漏的、出世间的、道支的。诸比库,什么是有漏的、福分的、有依的异熟的正见呢?『有布施,有供养,有祭祀,有善作恶作诸业的果报,有此世,有他世,有母,有父,有化生有情,世间有正行正行道的沙门婆罗门,他们以自己的证智作证后宣说此世与他世。』——诸比库,这是有漏的、福分的、有依的异熟的正见。

‘‘Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ – ayaṃ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo. So sato micchādiṭṭhiṃ pajahati, sato sammādiṭṭhiṃ upasampajja viharati, sāssa hoti sammāsati. Itiyime tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

「诸比库,什么是圣的、无漏的、出世间的、道支的正见呢?诸比库,凡圣心者、无漏心者、具足圣道者、修习圣道者的慧、慧根、慧力、择法觉支、正见道支——诸比库,这称为圣的、无漏的、出世间的、道支的正见。他为断邪见而努力,为具足正见而努力,这是他的正精进。他具念地舍断邪见,具念地具足正见而住,这是他的正念。如此,这三法随行、随转正见,即:正见、正精进、正念。

§137

‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāsaṅkappaṃ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṃ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi .

「诸比库,于此,正见是前导。诸比库,正见如何是前导呢?他了知邪思惟为『邪思惟』,了知正思惟为『正思惟』,这是他的正见。

‘‘Katamo ca, bhikkhave, micchāsaṅkappo? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ayaṃ, bhikkhave, micchāsaṅkappo.

「诸比库,什么是邪思惟?欲思惟、嗔恨思惟、伤害思惟——诸比库,这是邪思惟。

‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Sammāsaṅkappaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ‘ayaṃ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’’’.

「诸比库,什么是正思惟?诸比库,我说正思惟有二种——诸比库,有正思惟是有漏的、福分的、有依的异熟;诸比库,有正思惟是圣的、无漏的、出世间的、道支的。诸比库,什么是正思惟是有漏的、福分的、有依的异熟?出离思惟、无嗔恨思惟、无伤害思惟——诸比库,这是正思惟是有漏的、福分的、有依的异熟。

‘‘Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro – ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo. So sato micchāsaṅkappaṃ pajahati, sato sammāsaṅkappaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāsaṅkappaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

「诸比库,什么是正思惟是圣的、无漏的、出世间的、道支的?诸比库,凡是圣心者、无漏心者、具足圣道者、修习圣道者的寻、伺、思惟、专注、遍注、心的现起、语行——诸比库,这是正思惟是圣的、无漏的、出世间的、道支的。他为断邪思惟而精进,为具足正思惟而精进,这是他的正精进。他具念断邪思惟,具念具足正思惟而住,这是他的正念。如此,这三法随行正思惟、随转正思惟,即:正见、正精进、正念。

§138

‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāvācaṃ ‘micchāvācā’ti pajānāti, sammāvācaṃ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamā ca, bhikkhave, micchāvācā? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – ayaṃ, bhikkhave, micchāvācā. Katamā ca, bhikkhave, sammāvācā? Sammāvācaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave , sammāvācā ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. So sato micchāvācaṃ pajahati, sato sammāvācaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

「诸比库,于此,正见是前导。诸比库,正见如何是前导呢?他了知邪语为『邪语』,了知正语为『正语』,这是他的正见。诸比库,什么是邪语?妄语、两舌、粗恶语、杂秽语——诸比库,这是邪语。诸比库,什么是正语?诸比库,我说正语有二种——诸比库,有正语是有漏的、福分的、有依的异熟;诸比库,有正语是圣的、无漏的、出世间的、道支的。诸比库,什么是正语是有漏的、福分的、有依的异熟?离妄语、离两舌、离粗恶语、离杂秽语——诸比库,这是正语是有漏的、福分的、有依的异熟。诸比库,什么是正语是圣的、无漏的、出世间的、道支的?诸比库,凡是圣心者、无漏心者、具足圣道者、修习圣道者的离四种语恶行、远离、离去、避离、离——诸比库,这是正语是圣的、无漏的、出世间的、道支的。他为断邪语而精进,为具足正语而精进,这是他的正精进。他具念断邪语,具念具足正语而住,这是他的正念。如此,这三法随行正语、随转正语,即:正见、正精进、正念。

§139

‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchākammantaṃ ‘micchākammanto’ti pajānāti, sammākammantaṃ ‘sammākammanto’ti pajānāti ; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchākammanto? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro – ayaṃ, bhikkhave, micchākammanto. Katamo ca, bhikkhave, sammākammanto? Sammākammantaṃpahaṃ, bhikkhave , dvāyaṃ vadāmi – atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī – ayaṃ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. So sato micchākammantaṃ pajahati, sato sammākammantaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

「诸比库,于此,正见是前导。诸比库,正见如何是前导呢?他了知邪业为『邪业』,了知正业为『正业』,这是他的正见。诸比库,什么是邪业?杀生、不与取、欲邪行——诸比库,这是邪业。诸比库,什么是正业?诸比库,我说正业有二种——诸比库,有正业是有漏的、福分的、有依的异熟;诸比库,有正业是圣的、无漏的、出世间的、道支的。诸比库,什么是正业是有漏的、福分的、有依的异熟?离杀生、离不与取、离欲邪行——诸比库,这是正业是有漏的、福分的、有依的异熟。诸比库,什么是正业是圣的、无漏的、出世间的、道支的?诸比库,凡是圣心者、无漏心者、具足圣道者、修习圣道者的离三种身恶行、远离、离去、避离、离——诸比库,这是正业是圣的、无漏的、出世间的、道支的。他为断邪业而精进,为具足正业而精进,这是他的正精进。他具念断邪业,具念具足正业而住,这是他的正念。如此,这三法随行正业、随转正业,即:正见、正精进、正念。

§140

‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāājīvaṃ ‘micchāājīvo’ti pajānāti, sammāājīvaṃ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchāājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā – ayaṃ, bhikkhave, micchāājīvo. Katamo ca, bhikkhave, sammāājīvo? Sammāājīvaṃpahaṃ, bhikkhave , dvāyaṃ vadāmi – atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti – ayaṃ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya ; svāssa hoti sammāvāyāmo. So sato micchāājīvaṃ pajahati, sato sammāājīvaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāājīvaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

「诸比库,于此,正见是前导。诸比库,正见如何是前导呢?他了知邪命为『邪命』,了知正命为『正命』,这是他的正见。诸比库,什么是邪命?诡诈、空谈、现相、示相、以利求利——诸比库,这是邪命。诸比库,什么是正命?诸比库,我说正命有二种——诸比库,有正命是有漏的、福分的、有依的异熟;诸比库,有正命是圣的、无漏的、出世间的、道支的。诸比库,什么是正命是有漏的、福分的、有依的异熟?诸比库,于此,圣弟子舍断邪命,以正命维持生活——诸比库,这是正命是有漏的、福分的、有依的异熟。诸比库,什么是正命是圣的、无漏的、出世间的、道支的?诸比库,凡是圣心者、无漏心者、具足圣道者、修习圣道者的离邪命、远离、离去、避离、离——诸比库,这是正命是圣的、无漏的、出世间的、道支的。他为断邪命而精进,为具足正命而精进,这是他的正精进。他具念断邪命,具念具足正命而住,这是他的正念。如此,这三法随行正命、随转正命,即:正见、正精进、正念。

§141

‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa , bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti. Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho , dasaṅgasamannāgato arahā hoti. (Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṃ gacchanti).

「诸比库,于此,正见是前导。诸比库,正见如何是前导呢?诸比库,具正见者生起正思惟,具正思惟者生起正语,具正语者生起正业,具正业者生起正命,具正命者生起正精进,具正精进者生起正念,具正念者生起正定,具正定者生起正智,具正智者生起正解脱。如此,诸比库,有学者具足八支,阿拉汉具足十支。(于此,以正智,诸多恶不善法已离去,达到修习的圆满)。

§142

‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti…pe… sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti… sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti… sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti… sammāvāyāmassa , bhikkhave , micchāvāyāmo nijjiṇṇo hoti… sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti… sammāñāṇassa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti… sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

「诸比库,于此,正见是前导。诸比库,正见如何是前导呢?诸比库,对于具正见者,邪见被舍断。凡以邪见为缘而生起的诸多恶不善法,那些也被他舍断。以正见为缘,诸多善法达到修习圆满。诸比库,对于具正思惟者,邪思惟被舍断……诸比库,对于具正语者,邪语被舍断……诸比库,对于具正业者,邪业被舍断……诸比库,对于具正命者,邪命被舍断……诸比库,对于具正精进者,邪精进被舍断……诸比库,对于具正念者,邪念被舍断……诸比库,对于具正定者,邪定被舍断……诸比库,对于具正智者,邪智被舍断……诸比库,对于具正解脱者,邪解脱被舍断。凡以邪解脱为缘而生起的诸多恶不善法,那些也被他舍断。以正解脱为缘,诸多善法达到修习圆满。」

‘‘Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā – mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

「诸比库,如此,有二十善品,二十不善品——大四十法教已被转起,不能被世间的任何沙门、婆罗门、天人、魔、梵天或任何人所逆转。」

§143

‘‘Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti – sammādiṭṭhiṃ ce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāsaṅkappaṃ ce bhavaṃ garahati , ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāvācaṃ ce bhavaṃ garahati…pe… sammākammantaṃ ce bhavaṃ garahati… sammāājīvaṃ ce bhavaṃ garahati… sammāvāyāmaṃ ce bhavaṃ garahati… sammāsatiṃ ce bhavaṃ garahati… sammāsamādhiṃ ce bhavaṃ garahati… sammāñāṇaṃ ce bhavaṃ garahati … sammāvimuttiṃ ce bhavaṃ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā. Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ napaṭikkositabbaṃ amaññiṃsu . Taṃ kissa hetu? Nindābyārosaupārambhabhayā’’ti.

「诸比库,若任何沙门或婆罗门认为此大四十法教应被诽谤、应被非难,对他来说,于现法中有十种与法相应的论说与随论说来到应被诽谤之处——若尊者诽谤正见,那些具邪见的沙门婆罗门就是尊者所应供养的,就是尊者所应赞叹的;若尊者诽谤正思惟,那些具邪思惟的沙门婆罗门就是尊者所应供养的,就是尊者所应赞叹的;若尊者诽谤正语……若尊者诽谤正业……若尊者诽谤正命……若尊者诽谤正精进……若尊者诽谤正念……若尊者诽谤正定……若尊者诽谤正智……若尊者诽谤正解脱,那些具邪解脱的沙门婆罗门就是尊者所应供养的,就是尊者所应赞叹的。诸比库,若任何沙门或婆罗门认为此大四十法教应被诽谤、应被非难,对他来说,于现法中这十种与法相应的论说与随论说来到应被诽谤之处。诸比库,即使那些曾经是奥咖喇、瓦沙跋雅、无因论者、无作论者、虚无论者,他们也不认为大四十法教应被诽谤、应被非难。那是什么原因?因为害怕诽谤、责难、攻击。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此。那些比库心满意足,欢喜世尊所说。

Mahācattārīsakasuttaṃ niṭṭhitaṃ sattamaṃ. · 大四十经完第七

8. Ānāpānassatisuttaṃ8. 入出息念经

§144

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca mahākaccāyanena āyasmatā ca mahākoṭṭhikena āyasmatā ca mahākappinena āyasmatā ca mahācundena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.

如是我闻——一时,世尊住在沙瓦提,东园鹿母讲堂,与众多有名的有名的长老弟子们一起——与具寿沙利子、具寿马哈摩嘎喇那、具寿马哈咖沙巴、具寿马哈咖吒亚那、具寿马哈骨帝咖、具寿马哈咖宾那、具寿马哈准达、具寿阿奴卢塔、具寿勒瓦答、具寿阿难,以及其他有名的有名的长老弟子们一起。

Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti. Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti .

尔时,诸长老比库教诫、教导诸新比库。有些长老比库教诫、教导十位比库,有些长老比库教诫、教导二十位比库,有些长老比库教诫、教导三十位比库,有些长老比库教诫、教导四十位比库。那些新比库被诸长老比库教诫、教导,了知殊胜的前后差别。

§145

Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘āraddhosmi, bhikkhave, imāya paṭipadāya; āraddhacittosmi, bhikkhave, imāya paṭipadāya. Tasmātiha, bhikkhave, bhiyyosomattāya vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya , asacchikatassa sacchikiriyāya. Idhevāhaṃ sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessāmī’’ti. Assosuṃ kho jānapadā bhikkhū – ‘‘bhagavā kira tattheva sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessatī’’ti. Te jānapadā bhikkhū sāvatthiṃ osaranti bhagavantaṃ dassanāya. Te ca kho therā bhikkhū bhiyyosomattāya nave bhikkhū ovadanti anusāsanti. Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti , appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti.

尔时,世尊于当日伍波萨他日,十五日自恣时,满月之夜,为比库僧团围绕,坐于露地。于是,世尊遍观寂静、寂静的比库僧团后,对诸比库说:「诸比库,我满意此道;诸比库,我的心满意此道。诸比库,因此,于此你们应发起更多的精进,为了未得者之得,为了未证者之证,为了未作证者之作证。我将于此沙瓦提等待咖穆地四月。」诸乡间比库听闻:「世尊确实将于彼沙瓦提等待咖穆地四月。」那些乡间比库前往沙瓦提,为了见世尊。那些长老比库更多地教诫、教导诸新比库。有些长老比库教诫、教导十位比库,有些长老比库教诫、教导二十位比库,有些长老比库教诫、教导三十位比库,有些长老比库教诫、教导四十位比库。那些新比库被诸长老比库教诫、教导,了知殊胜的前后差别。

§146

Tena kho pana samayena bhagavā tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘apalāpāyaṃ, bhikkhave, parisā; nippalāpāyaṃ, bhikkhave, parisā; suddhā sāre patiṭṭhitā. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpāya parisāya appaṃ dinnaṃ bahu hoti, bahu dinnaṃ bahutaraṃ. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpā parisā dullabhā dassanāya lokassa. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpaṃ parisaṃ alaṃ yojanagaṇanāni dassanāya gantuṃ puṭosenāpi’’ .

尔时,世尊于当日伍波萨他日,十五日咖穆地四月时,满月之夜,为比库僧团围绕,坐于露地。于是,世尊遍观寂静、寂静的比库僧团后,对诸比库说:「诸比库,此众无戏论;诸比库,此众离戏论;清净,住立于核心。诸比库,此比库僧团是如此;诸比库,此众是如此,如此之众应受供养、应受供奉、应受布施、应受合掌,是世间的无上福田。诸比库,此比库僧团是如此;诸比库,此众是如此,对如此之众,少施成多,多施成更多。诸比库,此比库僧团是如此;诸比库,此众是如此,如此之众在世间难得见。诸比库,此比库僧团是如此;诸比库,此众是如此,如此之众值得携带行囊走数由旬去见。」

§147

‘‘Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe . Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe . Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.

「诸比库,在此比库僧团中有诸比库是阿拉汉、漏尽者、已住梵行者、应作已作者、已卸重担者、已达自利者、已尽有结者、正智解脱者——诸比库,在此比库僧团中有如此诸比库。诸比库,在此比库僧团中有诸比库以五下分结的灭尽而成为化生者,在彼处般涅槃,不从彼世退转法者——诸比库,在此比库僧团中有如此诸比库。诸比库,在此比库僧团中有诸比库以三结的灭尽、贪嗔痴的减弱而成为一来者,只来此世一次即作苦的终结者——诸比库,在此比库僧团中有如此诸比库。诸比库,在此比库僧团中有诸比库以三结的灭尽而成为入流者,不退堕法者,决定趣向正觉者——诸比库,在此比库僧团中有如此诸比库。」

‘‘Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ sammappadhānānaṃ bhāvanānuyogamanuyuttā viharanti…pe… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti… karuṇābhāvanānuyogamanuyuttā viharanti… muditābhāvanānuyogamanuyuttā viharanti… upekkhābhāvanānuyogamanuyuttā viharanti… asubhabhāvanānuyogamanuyuttā viharanti… aniccasaññābhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.

「诸比库,在此比库僧团中有诸比库致力于须跋的修习而住——诸比库,在此比库僧团中有如此诸比库。诸比库,在此比库僧团中有诸比库致力于四正勤的修习而住……致力于四神足的修习……致力于五根的修习……致力于五力的修习……致力于七觉支的修习……致力于圣八支道的修习而住——诸比库,在此比库僧团中有如此诸比库。诸比库,在此比库僧团中有诸比库致力于慈的修习而住……致力于悲的修习而住……致力于喜的修习而住……致力于舍的修习而住……致力于须跋的修习而住……致力于无常想的修习而住——诸比库,在此比库僧团中有如此诸比库。诸比库,在此比库僧团中有诸比库致力于入出息念的修习而住。诸比库,入出息念被修习、被多修习时,有大果、有大利益。诸比库,入出息念被修习、被多修习时,圆满须跋。须跋被修习、被多修习时,圆满七觉支。七觉支被修习、被多修习时,圆满明与解脱。」

§148

‘‘Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati.

「诸比库,入出息念如何被修习、如何被多修习而有大果、有大利益呢?诸比库,于此,比库前往阿兰若,或前往树下,或前往空闲处,结跏趺坐,保持身体正直,使念现起于面前。他具念地入息,具念地出息。」

‘‘Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

「入息长时,他了知:『我入息长』;出息长时,他了知:『我出息长』;入息短时,他了知:『我入息短』;出息短时,他了知:『我出息短』;他学:『我将觉知全身而入息』,他学:『我将觉知全身而出息』;他学:『我将平静身行而入息』,他学:『我将平静身行而出息』。」

‘‘‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

「他学:『我将觉知喜而入息』,他学:『我将觉知喜而出息』;他学:『我将觉知乐而入息』,他学:『我将觉知乐而出息』;他学:『我将觉知心行而入息』,他学:『我将觉知心行而出息』;他学:『我将平静心行而入息』,他学:『我将平静心行而出息』。」

‘‘‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati, ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati ; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati, ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

「他学:『我将觉知心而入息』,他学:『我将觉知心而出息』;他学:『我将令心欢喜而入息』,他学:『我将令心欢喜而出息』;他学:『我将令心得定而入息』,他学:『我将令心得定而出息』;他学:『我将令心解脱而入息』,他学:『我将令心解脱而出息』。」

‘‘‘Aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā.

「他学:『我将随观无常而入息』,他学:『我将随观无常而出息』;他学:『我将随观离贪而入息』,他学:『我将随观离贪而出息』;他学:『我将随观灭而入息』,他学:『我将随观灭而出息』;他学:『我将随观舍遣而入息』,他学:『我将随观舍遣而出息』。诸比库,入出息念如此被修习、如此被多修习时,有大果、有大利益。」

§149

‘‘Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti? Yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati; kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Kāyesu kāyaññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ – assāsapassāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

「诸比库,入出息念如何被修习、如何被多修习而圆满须跋呢?诸比库,当比库入息长时,他了知:『我入息长』;出息长时,他了知:『我出息长』;入息短时,他了知:『我入息短』;出息短时,他了知:『我出息短』;他学:『我将觉知全身而入息』,他学:『我将觉知全身而出息』;他学:『我将平静身行而入息』,他学:『我将平静身行而出息』;诸比库,在此时,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。诸比库,我说诸身中的某一身,即是此入息出息。诸比库,因此,在此时,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。」

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu ‘pītipaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati; vedanāsu vedanānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanāññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

「诸比库,当比库学习『我将感受喜而入息』,学习『我将感受喜而出息』;学习『我将感受乐而入息』,学习『我将感受乐而出息』;学习『我将感受心行而入息』,学习『我将感受心行而出息』;学习『我将平静心行而入息』,学习『我将平静心行而出息』之时,诸比库,彼时比库于诸受随观受而住,热诚、正知、具念,调伏世间的贪忧。诸比库,我说诸受中的某一受,即是对入出息的如理作意。因此,诸比库,彼时比库于诸受随观受而住,热诚、正知、具念,调伏世间的贪忧。」

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu ‘cittapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati, ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati, ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati; citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṃ vadāmi. Tasmātiha, bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

「诸比库,当比库学习『我将感受心而入息』,学习『我将感受心而出息』;学习『我将令心喜悦而入息』,学习『我将令心喜悦而出息』;学习『我将令心得定而入息』,学习『我将令心得定而出息』;学习『我将令心解脱而入息』,学习『我将令心解脱而出息』之时,诸比库,彼时比库于心随观心而住,热诚、正知、具念,调伏世间的贪忧。诸比库,我不说失念、不正知者有入出息念。因此,诸比库,彼时比库于心随观心而住,热诚、正知、具念,调伏世间的贪忧。」

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati; dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

「诸比库,当比库学习『我将随观无常而入息』,学习『我将随观无常而出息』;学习『我将随观离贪而入息』,学习『我将随观离贪而出息』;学习『我将随观灭而入息』,学习『我将随观灭而出息』;学习『我将随观舍遣而入息』,学习『我将随观舍遣而出息』之时,诸比库,彼时比库于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。他以慧见彼贪忧之舍断,如理地观察。因此,诸比库,彼时比库于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。」

‘‘Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.

「诸比库,如此修习、如此多修习入出息念,圆满须跋。」

§150

‘‘Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā . Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

「诸比库,如何修习、如何多修习须跋,圆满七觉支?诸比库,当比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧之时,彼时他的念现起而不忘失。诸比库,当比库的念现起而不忘失之时,彼时比库的念觉支被发起,彼时比库修习念觉支,彼时比库的念觉支达到修习圆满。」

‘‘So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

「如此具念而住者,他以慧思择彼法、伺察、作审虑。诸比库,当比库如此具念而住,以慧思择彼法、伺察、作审虑之时,彼时比库的择法觉支被发起,彼时比库修习择法觉支,彼时比库的择法觉支达到修习圆满。」

‘‘Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

「当他以慧思择彼法、伺察、作审虑时,他的精进被发起而不退缩。诸比库,当比库以慧思择彼法、伺察、作审虑时,他的精进被发起而不退缩,彼时比库的精进觉支被发起,彼时比库修习精进觉支,彼时比库的精进觉支达到修习圆满。」

‘‘Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

「精进已发起者,生起无染的喜。诸比库,当比库精进已发起,生起无染的喜之时,彼时比库的喜觉支被发起,彼时比库修习喜觉支,彼时比库的喜觉支达到修习圆满。」

‘‘Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

「具喜者,身也轻安,心也轻安。诸比库,当比库具喜者,身也轻安,心也轻安时,轻安觉支在那时被比库发起,比库在那时修习轻安觉支,轻安觉支在那时对比库达到修习圆满。」

‘‘Passaddhakāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

「身轻安者、乐者,心得定。诸比库,当比库身轻安者、乐者,心得定时,定觉支在那时被比库发起,比库在那时修习定觉支,定觉支在那时对比库达到修习圆满。」

‘‘So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

「他善于观察如是得定之心。诸比库,当比库善于观察如是得定之心时,舍觉支在那时被比库发起,比库在那时修习舍觉支,舍觉支在那时对比库达到修习圆满。」

§151

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

「诸比库,当比库于诸受……(中略)……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧时,他的念在那时现起而不忘失。诸比库,当比库的念现起而不忘失时,念觉支在那时被比库发起,比库在那时修习念觉支,念觉支在那时对比库达到修习圆满。」

「如是具念而住者,他以慧简择那法、伺察、作审虑。诸比库,当比库如是具念而住,以慧简择那法、伺察、作审虑时,择法觉支在那时被比库发起,比库在那时修习择法觉支,择法觉支在那时对比库达到修习圆满。」

「当他以慧简择那法、伺察、作审虑时,精进被发起而不退缩。诸比库,当比库以慧简择那法、伺察、作审虑时,精进被发起而不退缩,精进觉支在那时被比库发起,比库在那时修习精进觉支,精进觉支在那时对比库达到修习圆满。」

「精进已发起者,生起无染之喜。诸比库,当比库精进已发起者,生起无染之喜时,喜觉支在那时被比库发起,比库在那时修习喜觉支,喜觉支在那时对比库达到修习圆满。」

「身轻安者,有乐者,心得定。诸比库!当比库身轻安、有乐、心得定时,在那时,定觉支在比库心中生起;在那时,比库修习定觉支;在那时,比库的定觉支达到修习圆满。」

「他善于观察如此得定之心。诸比库!当比库善于观察如此得定之心时,在那时,舍觉支在比库心中生起;在那时,比库修习舍觉支;在那时,比库的舍觉支达到修习圆满。诸比库!如此修习、如此多修习须跋,圆满七觉支。」

§152

‘‘Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī’’ti.

「诸比库!如何修习、如何多修习七觉支,圆满明解脱?诸比库!于此,比库修习依远离、依离贪、依灭、导向舍遣的念觉支。修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习依远离、依离贪、依灭、导向舍遣的舍觉支。诸比库!如此修习、如此多修习七觉支,圆满明解脱。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊如此说。那些比库心满意足,欢喜世尊所说。

Ānāpānassatisuttaṃ niṭṭhitaṃ aṭṭhamaṃ. · 入出息念经完第八

9. Kāyagatāsatisuttaṃ9. 身至念经

§153

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’’ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha , bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto’’ti.

如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。尔时,众多比库于午后食毕,从行乞归来,聚集坐在讲堂,生起如此谈论:「诸具寿!实为稀有!诸具寿!实为未曾有!彼世尊、知者、见者、阿拉汉、正等正觉者所说:身至念已修习、已多修习,有大果、有大利益。」那些比库的谈论尚未结束,世尊于傍晚时从独坐中起,前往讲堂;抵达后,坐于所设之座。坐已,世尊对诸比库说:「诸比库!你们现在以何话题而坐?你们的谈论是什么而中断?」「世尊!我们于午后食毕,从行乞归来,聚集坐在讲堂,生起如此谈论:『诸具寿!实为稀有!诸具寿!实为未曾有!彼世尊、知者、见者、阿拉汉、正等正觉者所说:身至念已修习、已多修习,有大果、有大利益。』世尊!这是我们中断的谈论,世尊即到来。」

§154

‘‘Kathaṃ bhāvitā ca, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati; dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti . Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evaṃ, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「诸比库!如何修习身至念,如何多修习,有大果、有大利益?诸比库!于此,比库前往阿兰若,或前往树下,或前往空闲处,结跏趺坐,保持身体正直,使念现起于面前。他具念地吸气,具念地呼气;或者吸气长时,他了知『我吸气长』;或者呼气长时,他了知『我呼气长』;或者吸气短时,他了知『我吸气短』;或者呼气短时,他了知『我呼气短』;他学习『我将觉知全身而吸气』,他学习『我将觉知全身而呼气』;他学习『我将平静身行而吸气』,他学习『我将平静身行而呼气』。当他如此不放逸、热诚、自励而住时,凡与在家有关的忆念与寻思皆被舍断。由于舍断它们,心于内住立、安定、成为一境、得定。诸比库!比库如此修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「再者,诸比库!比库行走时,他了知『我在行走』;或者站立时,他了知『我站立』;或者坐着时,他了知『我坐着』;或者躺卧时,他了知『我躺卧』。或者无论身体如何被置放,他如实了知。当他如此不放逸、热诚、自励而住时,凡与在家有关的忆念与寻思皆被舍断。由于舍断它们,心于内住立、安定、成为一境、得定。诸比库!比库如此也修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「再者,诸比库!比库在前进、后退时是正知而行者,在前视、旁视时是正知而行者,在屈伸时是正知而行者,在持桑喀帝、钵、衣时是正知而行者,在食、饮、嚼、尝时是正知而行者,在大小便利时是正知而行者,在行、住、坐、卧、醒、语、默时是正知而行者。当他如此不放逸、热诚、自励而住时,凡与在家有关的忆念与寻思皆被舍断。由于舍断它们,心于内住立、安定、成为一境、得定。诸比库!比库如此也修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu 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 siṅghāṇikā lasikā mutta’nti.

「再者,诸比库,比库观察此身,从脚掌底往上,从头发顶往下,以皮肤为边际,充满种种须跋:『在此身中有发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、膜、脾、肺、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿。』」

‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ, tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti; evameva kho, bhikkhave, bhikkhu 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 siṅghāṇikā lasikā mutta’nti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「诸比库,譬如有一个两端开口的袋子,装满种种谷物,即:稻、米、绿豆、豆、芝麻、糙米,有眼之人打开它后观察:『这些是稻,这些是米,这些是绿豆,这些是豆,这些是芝麻,这些是糙米。』同样地,诸比库,比库观察此身,从脚掌底往上,从头发顶往下,以皮肤为边际,充满种种须跋:『在此身中有发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、膜、脾、肺、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿。』当他如此不放逸、热诚、精勤而住时,与在家相关的忆念与寻被舍断。由于舍断它们,内心确立、安静、成为一境、得定。诸比库,比库如此修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

「再者,诸比库,比库如其住立、如其安置,以界观察此身:『在此身中有地界、水界、火界、风界。』」

‘‘Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「诸比库,譬如熟练的屠牛者或屠牛者的弟子,杀了牛后,分成肉块,坐在四衢道;同样地,诸比库,比库如其住立、如其安置,以界观察此身:『在此身中有地界、水界、火界、风界。』当他如此不放逸、热诚、精勤而住时,与在家相关的忆念与寻被舍断。由于舍断它们,内心确立、安静、成为一境、得定。诸比库,比库如此修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti . Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「再者,诸比库,比库如同看见被丢弃在墓地的尸体,死后一日、或二日、或三日,肿胀、青瘀、腐烂。他将此身作比较:『此身也是如此法、如此性、不能超越此。』当他如此不放逸、热诚、精勤而住时,与在家相关的忆念与寻被舍断。由于舍断它们,内心确立、安静、成为一境、得定。诸比库,比库如此修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「再者,诸比库,比库如同看见被丢弃在墓地的尸体,被乌鸦所啄食、或被鹰所啄食、或被鹫所啄食、或被苍鹭所啄食、或被狗所啄食、或被虎所啄食、或被豹所啄食、或被豺所啄食、或被种种生类所啄食。他将此身作比较:『此身也是如此法、如此性、不能超越此。』当他如此不放逸……乃至……诸比库,比库如此修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ . So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「再者,诸比库,比库如同看见被丢弃在墓地的尸体,骨锁连结,有肉有血,由筋连结……乃至……骨锁连结,无肉而血涂,由筋连结……乃至……骨锁连结,无肉无血,由筋连结……乃至……诸骨离散,散在各方,一处是手骨,一处是脚骨,一处是踝骨,一处是小腿骨,一处是大腿骨,一处是髋骨,一处是肋骨,一处是脊椎骨,一处是肩骨,一处是颈骨,一处是颚骨,一处是齿骨,一处是头盖骨。他将此身作比较:『此身也是如此法、如此性、不能超越此。』当他如此不放逸……乃至……诸比库,比库如此修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… aṭṭhikāni puñjakitāni terovassikāni…pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「再者,诸比库,比库如同看见被丢弃在墓地的尸体——诸骨白色,如螺贝色……乃至……诸骨堆积,经过三年……乃至……诸骨腐朽,成为粉末。他将此身作比较:『此身也是如此法、如此性、不能超越此。』当他如此不放逸……乃至……诸比库,比库如此修习身至念。」

§155

‘‘Puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「再者,诸比库,比库离诸欲……(中略)……证得初禅而住。他以离生的喜乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被离生的喜乐所遍满。诸比库,犹如熟练的浴师或浴师的弟子,在铜盘中撒入浴粉,以水一再地洒湿,使那浴粉团湿润、充满湿气、内外渗透湿气而不滴落;同样地,诸比库,比库以离生的喜乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被离生的喜乐所遍满。当他如此不放逸……(中略)……诸比库,比库如此修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako . Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ na pacchimāya disāya udakassa āyamukhaṃ na uttarāya disāya udakassa āyamukhaṃ na dakkhiṇāya disāya udakassa āyamukhaṃ; devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「再者,诸比库,比库由于寻伺的止息……(中略)……证得第二禅而住。他以定生的喜乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被定生的喜乐所遍满。诸比库,犹如有深水湖,有泉水从下涌出。它在东方没有水的入口,在西方没有水的入口,在北方没有水的入口,在南方没有水的入口;天也不时时降下适量的雨;然而从那水湖涌出清凉的水流,以清凉的水遍满那水湖、遍流那水湖、遍充那水湖、遍溢那水湖,那水湖全部没有任何地方不被清凉的水所遍满;同样地,诸比库,比库以定生的喜乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被定生的喜乐所遍满。当他如此不放逸……(中略)……诸比库,比库如此修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni , tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「再者,诸比库,比库由于喜的离去……(中略)……证得第三禅而住。他以离喜之乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被离喜之乐所遍满。诸比库,犹如在青莲池、红莲池或白莲池中,一些青莲、红莲或白莲生于水中、长于水中、随顺于水、沉没于水中而得养育,它们从顶至根被清凉的水遍满、遍流、遍充、遍溢,那些青莲、红莲或白莲全部没有任何地方不被清凉的水所遍满;同样地,诸比库,比库以离喜之乐遍满此身、遍流此身、遍充此身、遍溢此身,他全身没有任何地方不被离喜之乐所遍满。当他如此不放逸……(中略)……诸比库,比库如此修习身至念。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave , puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

「再者,诸比库,比库由于乐的舍断……(中略)……证得第四禅而住。他以遍净、清净之心遍满而坐于此身,他全身没有任何地方不被遍净、清净之心所遍满。诸比库,犹如有人以白布连头覆盖而坐,他全身没有任何地方不被白布所覆盖;同样地,诸比库,比库以遍净、清净之心遍满而坐于此身,他全身没有任何地方不被遍净、清净之心所遍满。当他如此不放逸、热诚、精勤而住时,凡与在家相关的忆念与寻思都被舍断。由于它们的舍断,心在内部住立、安住、成为一境、得定。诸比库,比库如此修习身至念。」

§156

‘‘Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā. Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.

「诸比库,凡任何人已修习、已多修身至念者,一切属于明分的善法都包含在其中。诸比库,犹如凡任何人心触及大海者,一切流入海的河流都包含在其中;同样地,诸比库,凡任何人已修习、已多修身至念者,一切属于明分的善法都包含在其中。」

‘‘Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ . Seyyathāpi , bhikkhave, puriso garukaṃ silāguḷaṃ allamattikāpuñje pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje labhetha otāra’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho , bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ; atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ , bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepana’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ’’.

「诸比库,凡任何人未修习、未多修身至念者,魔得以侵入他,魔得以所缘他。诸比库,犹如有人将重石球投入湿泥堆中。诸比库,你们认为如何?那重石球能否在湿泥堆中得到侵入?」「是的,大德。」「同样地,诸比库,凡任何人未修习、未多修身至念者,魔得以侵入他,魔得以所缘他。诸比库,犹如有干燥的木柴;然后有人拿着上面的钻木前来——『我将生出火,我将显现热』。诸比库,你们认为如何?那人能否以上面的钻木钻那干燥的木柴而生出火、显现热?」「是的,大德。」「同样地,诸比库,凡任何人未修习、未多修身至念者,魔得以侵入他,魔得以所缘他。诸比库,犹如水瓶空无、虚空,置于支架上;然后有人拿着水担前来。诸比库,你们认为如何?那人能否得到水的放置处?」「是的,大德。」「同样地,诸比库,凡任何人未修习、未多修身至念者,魔得以侵入他,魔得以所缘他。」

§157

‘‘Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, puriso lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso taṃ lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake labhetha otāra’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ ; atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, bhikkhave , yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepana’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ’’.

「诸比库,凡任何人已修习、已多修身至念者,魔不得侵入他,魔不得所缘他。诸比库,犹如有人将轻线球投向全是心材的门板。诸比库,你们认为如何?那人能否使那轻线球在全是心材的门板上得到侵入?」「不能,大德。」「同样地,诸比库,凡任何人已修习、已多修身至念者,魔不得侵入他,魔不得所缘他。诸比库,犹如有湿润、有液汁的木柴;然后有人拿着上面的钻木前来——『我将生出火,我将显现热』。诸比库,你们认为如何?那人能否以上面的钻木钻那湿润、有液汁的木柴而生出火、显现热?」「不能,大德。」「同样地,诸比库,凡任何人已修习、已多修身至念者,魔不得侵入他,魔不得所缘他。诸比库,犹如水瓶充满水、满至边缘、乌鸦可饮,置于支架上;然后有人拿着水担前来。诸比库,你们认为如何?那人能否得到水的放置处?」「不能,大德。」「同样地,诸比库,凡任何人已修习、已多修身至念者,魔不得侵入他,魔不得所缘他。」

§158

‘‘Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, ta tatre sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. Tamenaṃ balavā puriso yato yato āviñcheyya, āgaccheyya udaka’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āḷiṃ muñceyya āgaccheyya udaka’’nti? ‘‘Evaṃ , bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo ; tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyāpi paccāsāreyyāpi; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya , tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’.

「诸比库,凡任何人已修习、已多修身至念者,他对于任何应以证智作证的法,倾心于以证智作证时,在每一处都达到能作证的能力,只要有适当的条件。诸比库,犹如水瓶充满水、满至边缘、乌鸦可饮,置于支架上。有力之人无论从哪里倾斜它,水都会流出吗?」「是的,大德。」「同样地,诸比库,凡任何人已修习、已多修身至念者,他对于任何应以证智作证的法,倾心于以证智作证时,在每一处都达到能作证的能力,只要有适当的条件。诸比库,犹如在平坦的地面上有四方形的莲池,有堤岸围绕,充满水、满至边缘、乌鸦可饮。有力之人无论从哪里打开堤岸,水都会流出吗?」「是的,大德。」「同样地,诸比库,凡任何人已修习、已多修身至念者,他对于任何应以证智作证的法,倾心于以证智作证时,在每一处都达到能作证的能力,只要有适当的条件。诸比库,犹如在平坦的地面四衢道上,良马套着车,放置着鞭子;熟练的驯马师、马术师登上它,以左手握缰绳,以右手握鞭子,随心所欲地前进或后退;同样地,诸比库,凡任何人已修习、已多修身至念者,他对于任何应以证智作证的法,倾心于以证智作证时,在每一处都达到能作证的能力,只要有适当的条件。」

§159

‘‘Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṃsā pāṭikaṅkhā. Aratiratisaho hoti, na ca taṃ arati sahati, uppannaṃ aratiṃ abhibhuyya viharati.

「诸比库!身至念已亲近、已修习、已多作、已作为乘、已作为基础、已实行、已善精勤时,可期待十种利益。他能克服不乐与乐,不被不乐所克服,他克服已生起的不乐而住。

‘‘Bhayabheravasaho hoti, na ca taṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya viharati.

「他能克服恐惧与怖畏,不被恐惧与怖畏所克服,他克服已生起的恐惧与怖畏而住。

‘‘Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

「他能忍耐寒、热、饥、渴、虻、蚊、风、日晒、爬虫类的接触,以及恶言、粗语的言辞,他是能忍受已生起的身体的苦受、痛苦的、强烈的、锐利的、刺痛的、不可意的、不合意的、夺命的那种性质者。

‘‘Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

「他能随意获得、无困难地获得、无艰难地获得四种增上心的、现法乐住的禅那。

‘‘So anekavihitaṃ iddhividhaṃ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteti.

「他体验种种神变:成为一个后成为多个,成为多个后成为一个,显现……乃至以身自在行至梵天界。

‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca…pe….

「以清净、超越人的天耳界,他听闻两种声音:天的与人的,远的与近的……

‘‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

「他以心遍知其他有情、其他补特伽罗的心。他了知有贪的心为『有贪的心』,他了知离贪的心……有嗔的心……离嗔的心……有痴的心……离痴的心……收缩的心……散乱的心……广大的心……不广大的心……有上的心……无上的心……得定的心……未得定的心……解脱的心……他了知未解脱的心为『未解脱的心』。

‘‘So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

「他忆念种种宿住,即:一生、二生……乃至如此有行相、有细节地忆念种种宿住。

‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

「以清净、超越人的天眼,他看见众生死时、生时,低劣、高贵,美好、丑陋,幸运、不幸,他了知众生随业流转。

‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

「以诸漏尽,于现法中以自己的证智实现、证得、住于无漏的心解脱、慧解脱。

‘‘Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṃsā pāṭikaṅkhā’’ti.

「诸比库!身至念若被亲近、修习、多作、作为乘具、作为基础、被实行、被熟练、被善精勤,这十种利益可以期待。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这个。那些比库心满意足,欢喜世尊所说。

Kāyagatāsatisuttaṃ niṭṭhitaṃ navamaṃ. · 身至念经完第九

10. Saṅkhārupapattisuttaṃ10. 行生经

§160

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘saṅkhārupapattiṃ vo, bhikkhave, desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

如是我闻:一时,世尊住在沙瓦提城揭德林给孤独园。在那里,世尊称呼诸比库:「诸比库!」「尊者!」那些比库回答世尊。世尊说了这个:「诸比库!我将为你们讲说行的投生,你们要听!要善作意!我要说了。」「是的,尊者!」那些比库回答世尊。世尊说了这个:

§161

‘‘Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti . Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「诸比库!这里,比库具足信、达上、具足闻、具足施、具足慧。他这样想:『啊!愿我身坏命终后,生于刹帝利大族的同伴中!』他安置那个心,确立那个心,修习那个心。他的那些行与住如此修习、如此多作,导向在那里投生。诸比库!这是道,这是道迹,导向在那里投生。

§162

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ…pe… gahapatimahāsālānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库!比库具足信、达上、具足闻、具足施、具足慧。他这样想:『啊!愿我身坏命终后,生于婆罗门大族的……(中略)……生于居士大族的同伴中!』他安置那个心,确立那个心,修习那个心。他的那些行与住如此修习、如此多作,导向在那里投生。诸比库!这是道,这是道迹,导向在那里投生。

§163

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti . So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库!比库具足信、达上、具足闻、具足施、具足慧。他听闻:『四大王天诸天长寿、美貌、多乐。』他这样想:『啊!愿我身坏命终后,生于四大王天诸天的同伴中!』他安置那个心,确立那个心,修习那个心。他的那些行与住如此修习、如此多作,导向在那里投生。诸比库!这是道,这是道迹,导向在那里投生。

§164

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – tāvatiṃsā devā…pe… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya’nti . So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上,具足闻,具足施,具足慧。他听闻——三十三天……夜摩天……兜率天……化乐天……他化自在天长寿、美貌、多乐。他如此想:『啊!愿我身坏命终后,生于他化自在天众同伴处!』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向于彼处的投生。诸比库,这是道,这是道迹,导向于彼处的投生。」

§165

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Sahasso, bhikkhave, brahmā sahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, cakkhumā puriso ekaṃ āmaṇḍaṃ hatthe karitvā paccavekkheyya; evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā sahassassa brahmuno sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上,具足闻,具足施,具足慧。他听闻——『千梵天长寿、美貌、多乐。』诸比库,千梵天遍满千世界界后,胜解而住。凡彼处已投生的众生,他们也遍满后,胜解而住。诸比库,譬如有眼之人,手持一颗酸枣后观察;同样地,诸比库,千梵天遍满千世界界后,胜解而住。凡彼处已投生的众生,他们也遍满后,胜解而住。他如此想:『啊!愿我身坏命终后,生于千梵天同伴处!』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向于彼处的投生。诸比库,这是道,这是道迹,导向于彼处的投生。」

§166

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – dvisahasso brahmā…pe… tisahasso brahmā… catusahasso brahmā… pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti. Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya; evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā pañcasahassassa brahmuno sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上,具足闻……具足施……具足慧。他听闻——二千梵天……三千梵天……四千梵天……五千梵天长寿、美貌、多乐。诸比库,五千梵天遍满五千世界界后,胜解而住。凡彼处已投生的众生,他们也遍满后,胜解而住。诸比库,譬如有眼之人,手持五颗酸枣后观察;同样地,诸比库,五千梵天遍满五千世界界后,胜解而住。凡彼处已投生的众生,他们也遍满后,胜解而住。他如此想:『啊!愿我身坏命终后,生于五千梵天同伴处!』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向于彼处的投生。诸比库,这是道,这是道迹,导向于彼处的投生。」

§167

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘dasasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Dasasahasso, bhikkhave, brahmā dasasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, dasasahasso brahmā dasasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā dasasahassassa brahmuno sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上,具足闻……具足施……具足慧。他听闻——『十千梵天长寿、美貌、多乐。』诸比库,十千梵天遍满十千世界界后,胜解而住。凡彼处已投生的众生,他们也遍满后,胜解而住。诸比库,譬如琉璃宝珠,美好、天然、八面、善加工,置于黄布上,光耀、炽燃、辉煌;同样地,诸比库,十千梵天遍满十千世界界后,胜解而住。凡彼处已投生的众生,他们也遍满后,胜解而住。他如此想:『啊!愿我身坏命终后,生于十千梵天同伴处!』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向于彼处的投生。诸比库,这是道,这是道迹,导向于彼处的投生。」

§168

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘satasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Satasahasso, bhikkhave, brahmā satasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, nikkhaṃ jambonadaṃ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā satasahassassa brahmuno sahabyataṃ upapajjeyya’nti . So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上……具足闻……具足施……具足慧。他听闻——『百千梵天长寿、美貌、多乐。』诸比库,百千梵天遍满百千世界界后,胜解而住。凡彼处已投生的众生,他们也遍满后,胜解而住。诸比库,譬如阎浮那陀金币,由善巧金匠之子以炉口善加锻打,置于黄布上,光耀、炽燃、辉煌;同样地,诸比库,百千梵天遍满百千世界界后,胜解而住。凡彼处已投生的众生,他们也遍满后,胜解而住。他如此想:『啊!愿我身坏命终后,生于百千梵天同伴处!』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向于彼处的投生。诸比库,这是道,这是道迹,导向于彼处的投生。」

§169

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ābhā devā…pe… parittābhā devā… appamāṇābhā devā… ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhassarānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上……具足闻……具足施……具足慧。他听闻——光天……少光天……无量光天……光音天长寿、美貌、多乐。他如此想:『啊!愿我身坏命终后,生于光音天众同伴处!』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向于彼处的投生。诸比库,这是道,这是道迹,导向于彼处的投生。」

§170

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – parittasubhā devā…pe… appamāṇasubhā devā… subhakiṇhā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上……具足闻……具足施……具足慧。他听闻——少净天……无量净天……遍净天长寿、美貌、多乐。他如此想:『啊!愿我身坏命终后,生于遍净天众同伴处!』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向于彼处的投生。诸比库,这是道,这是道迹,导向于彼处的投生。」

§171

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – vehapphalā devā…pe… avihā devā… atappā devā… sudassā devā… sudassī devā… akaniṭṭhā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā akaniṭṭhānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上……具足闻……具足施……具足慧。他听闻——广果天……无烦天……无热天……善现天……善见天……色究竟天长寿、美貌、多乐。他如此想:『啊!愿我身坏命终后,生于色究竟天众同伴处!』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向于彼处的投生。诸比库,这是道,这是道迹,导向于彼处的投生。」

§172

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘ākāsānañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti . Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上……具足闻……具足施……具足慧。他听闻:『往生空无边处的诸天人长寿、久住、多乐。』他如此想:『啊!愿我身坏命终后,往生到空无边处诸天人的同伴中。』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向往生于彼处。诸比库,这是道,这是道迹,导向往生于彼处。」

§173

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘viññāṇañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上……具足闻……具足施……具足慧。他听闻:『往生识无边处的诸天人长寿、久住、多乐。』他如此想:『啊!愿我身坏命终后,往生到识无边处诸天人的同伴中。』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向往生于彼处。诸比库,这是道,这是道迹,导向往生于彼处。」

§174

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ākiñcaññāyatanūpagā devā…pe… nevasaññānāsaññāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

「再者,诸比库,比库具足信,达上……具足闻……具足施……具足慧。他听闻:『往生无所有处的诸天人……往生非想非非想处的诸天人长寿、久住、多乐。』他如此想:『啊!愿我身坏命终后,往生到非想非非想处诸天人的同伴中。』他安置那心,确立那心,修习那心。他的那些行与住如此修习、如此多作,导向往生于彼处。诸比库,这是道,这是道迹,导向往生于彼处。」

§175

‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa evaṃ hoti – ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ, bhikkhave, bhikkhu na katthaci upapajjatī’’ti .

「再者,诸比库,比库具足信,达上……具足闻……具足施……具足慧。他如此想:『啊!愿我以诸漏尽故,于现法中,以自己的证智作证、具足后住于无漏的心解脱、慧解脱。』他以诸漏尽故,于现法中,以自己的证智作证、具足后住于无漏的心解脱、慧解脱。诸比库,这位比库不往生于任何处。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊如此说。那些比库心满意足,欢喜世尊所说。

Saṅkhārupapattisuttaṃ niṭṭhitaṃ dasamaṃ. · 行生经完第十

Anupadavaggo niṭṭhito dutiyo. · 不断品完第二

Tassuddānaṃ –

其摄颂:

Anupāda-sodhana-porisadhammo, sevitabba-bahudhātu-vibhatti;

不执取、清净、士夫法,应亲近、多界、分别论;

Buddhassa kittināma-cattārīsena, ānāpāno kāyagato upapatti .

佛陀的称赞名、四十,入出息、身至念、往生。