3. Satipaṭṭhānasaṃyuttaṃ3. 念处相应

208 段 · CSCD 巴利原典

1. Ambapālivaggo

1. 安巴巴离品

1. Ambapālisuttaṃ1. 安巴巴离经

§367

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

如是我闻——一时,世尊住在韦萨离的安巴巴离林。于此,世尊对诸比库说:「诸比库。」「尊者。」彼等诸比库回答世尊。世尊如此说:

‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.

「诸比库,此道是唯一之道,为了众生的清净,为了超越愁叹,为了苦与忧的灭尽,为了获得正理,为了现证涅槃,即:须跋。哪四种?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受随观受而住,热诚、正知、具念,调伏世间的贪忧;于心随观心而住,热诚、正知、具念,调伏世间的贪忧;于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,此道是唯一之道,为了众生的清净,为了超越愁叹,为了苦与忧的灭尽,为了获得正理,为了现证涅槃,即:须跋。」

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Paṭhamaṃ.

世尊如此说。彼等诸比库心满意足,欢喜世尊之所说。第一经。

2. Satisuttaṃ2. 念经

§368

Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

一时,世尊住在韦萨离的安巴巴离林。于此,世尊对诸比库说:「诸比库。」「尊者。」彼等诸比库回答世尊。世尊如此说:

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

「诸比库,比库应具念、正知而住。这是我们对你们的教诫。诸比库,比库如何具念?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,比库如此具念。

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

「诸比库,比库如何正知?诸比库,于此,比库在前进、返回时是正知而行者,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、钵与衣时是正知而行者,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。诸比库,比库如此是正知而行者。诸比库,比库应具念、正知而住。这是我们对你们的教诫。」第二经。

3. Bhikkhusuttaṃ3. 比库经

§369

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Evameva panidhekacce moghapurisā mañceva ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṃ maññantī’’ti. ‘‘Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ jāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi.

一时,世尊住在沙瓦提的揭德林给孤独园。时,某位比库来到世尊处;来到后,礼敬世尊,坐于一旁。坐于一旁的那位比库对世尊如此说:「尊者,善哉!愿世尊为我简要地说法,我听闻世尊之法后,当独自远离、不放逸、热诚、精勤而住。」「确实如此,某些愚痴之人向我请求,但当法被说示后,他们却认为应该跟随我。」「尊者,愿世尊为我简要地说法,愿善逝为我简要地说法。或许我能了知世尊所说之义,或许我能成为世尊所说之继承者。」「因此,比库,你应首先净化善法之初。何为善法之初?戒清净与见正直。比库,当你的戒清净、见正直时,那时,比库,你应依戒、住立于戒,以三种方式修习须跋。

Katame cattāro? Idha tvaṃ, bhikkhu, ajjhattaṃ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; bahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; ajjhattabahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā vedanāsu…pe… bahiddhā vā vedanāsu…pe… ajjhattabahiddhā vā vedanāsu vedanānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā citte…pe… bahiddhā vā citte…pe… ajjhattabahiddhā vā citte cittānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā dhammesu…pe… bahiddhā vā dhammesu…pe… ajjhattabahiddhā vā dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti.

哪四种呢?比库,你应于内身随观身而住,热诚、正知、具念,调伏世间的贪忧;或者你应于外身随观身而住,热诚、正知、具念,调伏世间的贪忧;或者你应于内外身随观身而住,热诚、正知、具念,调伏世间的贪忧。你应于内受……或者于外受……或者你应于内外受随观受而住,热诚、正知、具念,调伏世间的贪忧。你应于内心……或者于外心……或者你应于内外心随观心而住,热诚、正知、具念,调伏世间的贪忧。你应于内法……或者于外法……或者你应于内外法随观法而住,热诚、正知、具念,调伏世间的贪忧。比库,当你依止戒、住立于戒,以这三种方式修习这须跋时,比库,那时你可以期待:无论夜或日来临,在诸善法上只有增长,而无退失。

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati . ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

那时,那位比库欢喜、随喜世尊所说后,从座而起,礼敬世尊,作右绕后离去。那时,那位比库独自远离、不放逸、热诚、自励而住,不久,以善男子正确地从家出家而成为非家的目的,即那无上的梵行终极,在现法中以自己的证智作证、具足后而住。他了知:「生已尽,梵行已立,应作已作,不再有此存在的状态。」那位比库成为阿拉汉之一。第三经。

4. Sālasuttaṃ4. 沙喇经

§370

Ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme. Tatra kho bhagavā bhikkhū āmantesi…pe… etadavoca –

一时,世尊住在国萨拉国沙喇婆罗门村。在那里,世尊召唤诸比库……说此:——

‘‘Ye te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. Katamesaṃ catunnaṃ? Etha tumhe, āvuso, kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa yathābhūtaṃ ñāṇāya; vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ yathābhūtaṃ ñāṇāya; citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṃ ñāṇāya; dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ yathābhūtaṃ ñāṇāya. Yepi te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā , kāyassa pariññāya; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ pariññāya; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ pariññāya.

「诸比库,那些新的、刚出家不久、新近来到这法与律的比库们,你们应使他们开始、安立、确立于须跋的修习。哪四种呢?来吧,诸贤友,你们应随观身而住,热诚、正知、专一、心清净、得定、心一境,为了如实了知身;你们应随观受而住,热诚、正知、专一、心清净、得定、心一境,为了如实了知诸受;你们应随观心而住,热诚、正知、专一、心清净、得定、心一境,为了如实了知心;你们应随观法而住,热诚、正知、专一、心清净、得定、心一境,为了如实了知诸法。诸比库,那些有学的、未达到心意的、希求无上离轭安稳而住的比库们,他们也随观身而住,热诚、正知、专一、心清净、得定、心一境,为了遍知身;他们随观受而住,热诚、正知、专一、心清净、得定、心一境,为了遍知诸受;他们随观心而住,热诚、正知、专一、心清净、得定、心一境,为了遍知心;他们随观法而住,热诚、正知、专一、心清净、得定、心一境,为了遍知诸法。

‘‘Yepi te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyena visaṃyuttā; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṃyuttā; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṃyuttā; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṃyuttā.

「诸比库,那些阿拉汉、漏尽、已住立、所作已作、已卸负担、已达自己的目的、已尽有结、以正智解脱的比库们,他们也随观身而住,热诚、正知、专一、心清净、得定、心一境,已离系于身;他们随观受而住,热诚、正知、专一、心清净、得定、心一境,已离系于诸受;他们随观心而住,热诚、正知、专一、心清净、得定、心一境,已离系于心;他们随观法而住,热诚、正知、专一、心清净、得定、心一境,已离系于诸法。

‘‘Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti. Catutthaṃ.

「诸比库,那些新的、刚出家不久、新近来到这法与律的比库们,你们应使他们开始、安立、确立于这须跋的修习。」第四经。

5. Akusalarāsisuttaṃ5. 不善聚经

§371

Sāvatthinidānaṃ . Tatra kho bhagavā etadavoca – ‘‘‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ – pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ , byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. ‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ – pañca nīvaraṇā.

沙瓦提因缘。在那里,世尊说此:——「诸比库,若说『不善聚』,正确地说的话,应说五盖。诸比库,这确实是完全的不善聚,即:五盖。哪五种呢?欲欲盖、嗔恨盖、昏沉睡眠盖、掉举追悔盖、疑盖。诸比库,若说『不善聚』,正确地说这五盖的话,应说。诸比库,这确实是完全的不善聚,即:五盖。

‘‘‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā’’ti. Pañcamaṃ.

「诸比库,若说『善聚』,正确地说的话,应说须跋。诸比库,这确实是完全的善聚,即:须跋。哪四种呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,若说『善聚』,正确地说这须跋的话,应说。诸比库,这确实是完全的善聚,即:须跋。」第五经。

6. Sakuṇagghisuttaṃ6. 鹰经

§372

‘‘Bhūtapubbaṃ, bhikkhave, sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi. Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi – ‘mayamevamha alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye. Sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāyaṃ , sakuṇagghi, alaṃ abhavissa, yadidaṃ – yuddhāyā’ti. ‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti? ‘Yadidaṃ – naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhāna’’’nti. ‘‘Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā lāpaṃ sakuṇaṃ pamuñci – ‘gaccha kho tvaṃ, lāpa, tatrapi me gantvā na mokkhasī’’’ti.

「诸比库!过去世时,有一只鹰突然袭击了一只鹑鸟并抓住了它。诸比库!那时,那只鹑鸟被鹰带走时如此悲叹:『我们真是不幸,我们少福德,因为我们在非行处行走,在他人的境域。如果今天我们在行处行走,在自己父系的境域,这只鹰对我来说就不足以战斗。』『那么,鹑鸟!什么是你的行处,自己父系的境域呢?』『即是:犁过的田地,土块之处。』」「诸比库!那时,那只鹰对自己的力量不自信,对自己的力量不夸耀,放开了那只鹑鸟:『去吧,鹑鸟!即使去到那里,你也逃不出我的掌握。』」

‘‘Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ gantvā mahantaṃ leḍḍuṃ abhiruhitvā sakuṇagghiṃ vadamāno aṭṭhāsi – ‘ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī’ti. Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā ubho pakkhe sannayha lāpaṃ sakuṇaṃ sahasā ajjhappattā. Yadā kho, bhikkhave, aññāsi lāpo sakuṇo ‘bahuāgato kho myāyaṃ sakuṇagghī’ti, atha tasseva leḍḍussa antaraṃ paccupādi. Atha kho, bhikkhave, sakuṇagghi tattheva uraṃ paccatāḷesi. Evañhi taṃ , bhikkhave, hoti yo agocare carati paravisaye.

「诸比库!那时,那只鹑鸟去到犁过的田地、土块之处,登上一个大土块后,站着对鹰说:『来吧,鹰!现在来吧,鹰!』诸比库!那时,那只鹰对自己的力量不自信,对自己的力量不夸耀,收拢双翅后突然袭击那只鹑鸟。诸比库!当那只鹑鸟知道『这只鹰已经很接近我了』时,就进入那个土块的内部。诸比库!那时,那只鹰就在那里撞碎了胸膛。诸比库!这就是在非行处行走、在他人境域者的结果。」

‘‘Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ – pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.

「诸比库!因此,你们不要在非行处行走,在他人的境域。诸比库!在非行处行走、在他人境域者,魔得到机会,魔得到所缘。诸比库!什么是比库的非行处、他人的境域?即是:五欲功德。哪五种?眼所识的色,可爱的、可喜的、合意的、可爱形状的、与欲相应的、能引起染着的;耳所识的声……鼻所识的香……舌所识的味……身所识的触,可爱的、可喜的、合意的、可爱形状的、与欲相应的、能引起染着的——诸比库!这是比库的非行处、他人的境域。」

‘‘Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo’’ti. Chaṭṭhaṃ.

「诸比库!你们应在行处行走,在自己父系的境域。诸比库!在行处行走、在自己父系境域者,魔得不到机会,魔得不到所缘。诸比库!什么是比库的行处、自己父系的境域?即是:须跋。哪四种?诸比库!于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧——诸比库!这是比库的行处、自己父系的境域。」第六经。

7. Makkaṭasuttaṃ7. 猴经

§373

‘‘Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṃ cārī na manussānaṃ. Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṃ. Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca. Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṃ oḍḍenti makkaṭānaṃ bādhanāya.

「诸比库!在雪山王有险峻、不平的地方,那里既不是猴子的行处,也不是人的行处。诸比库!在雪山王有险峻、不平的地方,那里是猴子的行处,但不是人的行处。诸比库!在雪山王有平坦的地面、可爱乐的地方,那里既是猴子的行处,也是人的行处。诸比库!在那里,猎人在猴子的路径上涂抹胶,以捕捉猴子。」

‘‘Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṃ lepaṃ disvā ārakā parivajjanti. Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṃ lepaṃ upasaṅkamitvā hatthena gaṇhāti. So tattha bajjhati. ‘Hatthaṃ mocessāmī’ti dutiyena hatthena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmī’ti pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pādañcā’ti dutiyena pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pāde cā’ti tuṇḍena gaṇhāti. So tattha bajjhati. Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṃ seti anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo luddassa. Tamenaṃ, bhikkhave, luddo vijjhitvā tasmiṃyeva kaṭṭhakataṅgāre avassajjetvā yena kāmaṃ pakkamati. Evaṃ so taṃ, bhikkhave, hoti yo agocare carati paravisaye.

「诸比库!在那里,那些不愚痴、不贪婪的猴子,看见那胶后,远远地避开。但是,诸比库!那只愚痴、贪婪的猴子,接近那胶后,用手抓住。它就被粘住了。『我要放开手』,它用第二只手抓住。它就被粘住了。『我要放开两只手』,它用脚抓住。它就被粘住了。『我要放开两只手和脚』,它用第二只脚抓住。它就被粘住了。『我要放开两只手和两只脚』,它用嘴抓住。它就被粘住了。诸比库!这样,那只猴子被五处粘住,躺在那里,遭遇不幸,遭遇灾难,任由猎人处置。诸比库!那时,猎人刺穿它后,就在那根木桩上烤它,随意离去。诸比库!这就是在非行处行走、在他人境域者的结果。」

「诸比库!因此,你们不要在非行处行走,在他人的境域。诸比库!在非行处行走、在他人境域者,魔得到机会,魔得到所缘。诸比库!什么是比库的非行处、他人的境域?即是:五欲功德。哪五种?眼所识的色,可爱的、可喜的、合意的、可爱形状的、与欲相应的、能引起染着的;耳所识的声……鼻所识的香……舌所识的味……身所识的触,可爱的、可喜的、合意的、可爱形状的、与欲相应的、能引起染着的。诸比库!这是比库的非行处、他人的境域。」

‘‘Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave , carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo’’ti. Sattamaṃ.

「诸比库!你们应在行处行走,在自己父系的境域。诸比库!在行处行走、在自己父系境域者,魔得不到机会,魔得不到所缘。诸比库!什么是比库的行处、自己父系的境域?即是:须跋。哪四种?诸比库!于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库!这是比库的行处、自己父系的境域。」第七经。

8. Sūdasuttaṃ8. 厨师经

§374

‘‘Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa – ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.

「诸比库,譬如一位愚钝、不熟练、不善巧的厨师,以种种汤菜须跋国王或大臣——有酸味的、有苦味的、有辛辣的、有甜味的、有碱性的、有非碱性的、有咸味的、有淡味的。

‘‘Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti – ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati , ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’’’ti.

「诸比库,那位愚钝、不熟练、不善巧的厨师不能把握自己主人的相——『今天我主人喜欢这种汤菜,或者他取用这个,或者他多取这个,或者他称赞这个。今天我主人喜欢酸味的汤菜,或者他取用酸味的,或者他多取酸味的,或者他称赞酸味的。今天苦味的……今天辛辣的……今天甜味的……今天碱性的……今天非碱性的……今天咸味的……今天我主人喜欢淡味的汤菜,或者他取用淡味的,或者他多取淡味的,或者他称赞淡味的。』

‘‘Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti. Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti.

「诸比库,那位愚钝、不熟练、不善巧的厨师既不能获得衣服,也不能获得工资,也不能获得赏赐。那是什么原因呢?诸比库,因为那位愚钝、不熟练、不善巧的厨师不能把握自己主人的相。同样地,诸比库,这里某位愚钝、不熟练、不善巧的比库,于身随观身而住,热诚、正知、具念,调伏世间的贪忧。当他于身随观身而住时,心不得定,诸烦恼不被舍断。他不能把握那个相。于受随观受而住……于心随观心而住……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。当他于法随观法而住时,心不得定,诸烦恼不被舍断。他不能把握那个相。

‘‘Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṃ, na lābhī satisampajaññassa . Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṃ na uggaṇhāti.

「诸比库,那位愚钝、不熟练、不善巧的比库,既不能获得现法乐住,也不能获得正念正知。那是什么原因呢?诸比库,因为那位愚钝、不熟练、不善巧的比库不能把握自己心的相。

‘‘Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa – ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.

「诸比库,譬如一位贤明、熟练、善巧的厨师,以种种汤菜须跋国王或大臣——有酸味的、有苦味的、有辛辣的、有甜味的、有碱性的、有非碱性的、有咸味的、有淡味的。

‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti – ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati , ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’’’ti.

「诸比库,那位贤明、熟练、善巧的厨师能把握自己主人的相——『今天我主人喜欢这种汤菜,或者他取用这个,或者他多取这个,或者他称赞这个。今天我主人喜欢酸味的汤菜,或者他取用酸味的,或者他多取酸味的,或者他称赞酸味的。今天苦味的……今天辛辣的……今天甜味的……今天碱性的……今天非碱性的……今天咸味的……今天我主人喜欢淡味的汤菜,或者他取用淡味的,或者他多取淡味的,或者他称赞淡味的。』

‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti. Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti . So taṃ nimittaṃ uggaṇhāti. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti. So taṃ nimittaṃ uggaṇhāti.

「诸比库,那位贤明、熟练、善巧的厨师既能获得衣服,也能获得工资,也能获得赏赐。那是什么原因呢?诸比库,因为那位贤明、熟练、善巧的厨师能把握自己主人的相。同样地,诸比库,这里某位贤明、熟练、善巧的比库,于身随观身而住,热诚、正知、具念,调伏世间的贪忧。当他于身随观身而住时,心得定,诸烦恼被舍断。他能把握那个相。于受随观受而住……于心随观心而住……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。当他于法随观法而住时,心得定,诸烦恼被舍断。他能把握那个相。

‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī’’ti. Aṭṭhamaṃ.

「诸比库,那位贤明、熟练、善巧的比库,既能获得现法乐住,也能获得正念正知。那是什么原因呢?诸比库,因为那位贤明、熟练、善巧的比库能把握自己心的相。」第八经。

9. Gilānasuttaṃ9. 病人经

§375

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati veḷuvagāmake . Tatra kho bhagavā bhikkhū āmantesi – ‘‘etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. Idhevāhaṃ veḷuvagāmake vassaṃ upagacchāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchuṃ. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi .

如是我闻——一时,世尊住在韦萨离的韦卢瓦村。于此,世尊对诸比库说:「诸比库,你们来,在韦萨离周围,随各人的朋友、随各人的熟人、随各人的亲友进入雨安居。我就在此韦卢瓦村进入雨安居。」「是的,尊者。」那些比库回答世尊后,在韦萨离周围,随各人的朋友、随各人的熟人、随各人的亲友进入雨安居。而世尊就在那韦卢瓦村进入雨安居。

Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi – ‘‘na kho me taṃ patirūpaṃ, yohaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyya’’nti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. (Atha kho bhagavato so ābādho paṭippassambhi) .

那时,世尊进入雨安居后,生起了严重的疾病,激烈的、濒临死亡的受生起了。于此,世尊具念、正知地忍受,不被扰乱。那时,世尊这样想:「我不告知侍者、不告别比库僧团就般涅槃,这对我不适合。我何不以精进力克服此病,住于决意寿行?」那时,世尊以精进力克服了那病,住于决意寿行。(那时,世尊的那病平息了。)

Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ, bhante, bhagavato khamanīyaṃ; diṭṭhaṃ, bhante, bhagavato yāpanīyaṃ. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā – ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’’’ti.

那时,世尊病愈,刚从病中痊愈,从精舍出来,坐在精舍荫处所设的座位上。那时,具寿阿难达去到世尊那里;到了之后,礼敬世尊,在一旁坐下。在一旁坐下后,具寿阿难达对世尊这样说:「尊者,我见到世尊安乐;尊者,我见到世尊堪忍;尊者,我见到世尊支持。然而,尊者,因世尊的病,我的身体好像变得麻木,方向对我也不明了,诸法对我也不现前。然而,尊者,我有一些安慰——『世尊不会般涅槃,直到世尊对比库僧团说些什么。』」

‘‘Kiṃ pana dāni, ānanda, bhikkhusaṅgho mayi paccāsīsati ? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā , ‘mamuddesiko bhikkhusaṅgho’ti vā. Sa kiṃ , ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati! Etarahi kho panāhaṃ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ veḷamissakena yāpeti; evameva kho, ānanda, vedhamissakena maññe tathāgatassa kāyo yāpeti.

「那么,阿难达,比库僧团对我期望什么呢?阿难达,我已说法,没有内外之分。阿难达,如来对诸法没有师保留。阿难达,若有人这样想:『我将护持比库僧团』或『比库僧团属于我』,那么,阿难达,他应该对比库僧团说些什么。然而,阿难达,如来不这样想:『我将护持比库僧团』或『比库僧团属于我』。那么,阿难达,如来为何要对比库僧团说些什么呢!现在,阿难达,我已老、已衰、年迈、年高、年老。我的年龄已到八十。阿难达,譬如破旧的车以绳索维持;同样地,阿难达,我想如来的身体以绳索维持。

‘‘Yasmiṃ , ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro , ānanda, tasmiṃ samaye tathāgatassa kāyo hoti . Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

「阿难达,当如来不作意一切相,随着某些受的灭,进入并住于无相心定时,阿难达,在那时如来的身体更安乐。因此,阿难达,你们应以自己为岛而住,以自己为归依、不以他人为归依,以法为岛、以法为归依、不以他人为归依。

‘‘Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā ; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā’’ti. Navamaṃ.

「阿难达,比库如何以自己为岛而住,以自己为归依、不以他人为归依,以法为岛、以法为归依、不以他人为归依呢?阿难达,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。阿难达,比库这样以自己为岛而住,以自己为归依、不以他人为归依,以法为岛、以法为归依、不以他人为归依。阿难达,凡现在或我去世后,以自己为岛而住,以自己为归依、不以他人为归依,以法为岛、以法为归依、不以他人为归依者;阿难达,对我来说,这些比库将是最上首的,凡那些乐于学者。」第九。

10. Bhikkhunupassayasuttaṃ10. 比库住处经

§376

Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmantaṃ ānandaṃ etadavocuṃ –

那时,具寿阿难达在上午时分着衣、持钵衣,去到某个比库尼住所;到了之后,坐在所设的座位上。那时,众多比库尼去到具寿阿难达那里;到了之后,礼敬具寿阿难达,在一旁坐下。在一旁坐下后,那些比库尼对具寿阿难达这样说:

‘‘Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī’’ti . ‘‘Evametaṃ , bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’’’ti.

「尊者阿难达,于此,众多比库尼以善安住心住于须跋,觉知殊胜的、前所未有的增上。」「诸姊妹,确实如此,诸姊妹,确实如此!诸姊妹,凡任何比库或比库尼以善安住心住于须跋者,对他应该期待:『他将觉知殊胜的、前所未有的增上。』」

Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

那时,具寿阿难以法语开示、劝导、鼓励、使那些比库尼欢喜后,从座而起离去。那时,具寿阿难在沙瓦提托钵后,食后从钵食返回,去到世尊那里;到了之后,礼敬世尊,在一旁坐下。在一旁坐下的具寿阿难对世尊如此说——

‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, sambahulā bhikkhuniyo yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhante, tā bhikkhuniyo maṃ etadavocuṃ – ‘idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī’ti. Evaṃ vuttāhaṃ, bhante, tā bhikkhuniyo etadavocaṃ – ‘evametaṃ, bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’’’ti.

「尊者,在这里,我在上午时分穿好衣,拿着钵与衣,去到某个比库尼住所;到了之后,坐在设置好的座位上。那时,尊者,众多比库尼来到我那里;到了之后,礼敬我,在一旁坐下。在一旁坐下的那些比库尼,尊者,对我如此说——『尊者阿难,在这里,众多比库尼以善安住于须跋之心而住,了知殊胜的前所未有的殊胜』。尊者,如此说时,我对那些比库尼如此说——『确实如此,诸姊妹,确实如此,诸姊妹!诸姊妹,凡任何比库或比库尼以善安住于须跋之心而住者,对他应当期待——他将了知殊胜的前所未有的殊胜』」。

‘‘Evametaṃ, ānanda, evametaṃ, ānanda! Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissati’’’ .

「确实如此,阿难,确实如此,阿难!阿难,凡任何比库或比库尼以善安住于须跋之心而住者,对他应当期待——『他将了知殊胜的前所未有的殊胜』。

‘‘Katamesu catūsu? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda , bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati . Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati – ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti’’.

「哪四个呢?阿难,在这里,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。当他于身随观身而住时,或者生起以身为所缘,或者身的热恼,或者心的沉没,或者心向外散乱。阿难,那时,比库应当将心置于某个能净信的相。当他将心置于某个能净信的相时,欣悦生起。欣悦者喜生起。意喜者身轻安。身轻安者受乐。乐者心得定。他如此省察——『我为了那个目的而置心,那个目的已被我达成。来吧,现在我收摄』。他收摄,既不寻也不伺。他了知『我无寻无伺,于内具念,我是乐的』」。

‘‘Puna caparaṃ, ānanda, bhikkhu vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati . Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati – ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti. Evaṃ kho, ānanda, paṇidhāya bhāvanā hoti.

「再者,阿难,比库于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。当他于法随观法而住时,或者生起以法为所缘,或者身的热恼,或者心的沉没,或者心向外散乱。阿难,那时,比库应当将心置于某个能净信的相。当他将心置于某个能净信的相时,欣悦生起。欣悦者喜生起。意喜者身轻安。身轻安者受乐。乐者心得定。他如此省察——『我为了那个目的而置心,那个目的已被我达成。来吧,现在我收摄』。他收摄,既不寻也不伺。他了知『我无寻无伺,于内具念,我是乐的』。阿难,如此是置心的修习。

‘‘Kathañcānanda , appaṇidhāya bhāvanā hoti? Bahiddhā , ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Evaṃ kho, ānanda, appaṇidhāya bhāvanā hoti.

「阿难,又如何是不置心的修习呢?阿难,比库不向外置心,他了知『我的心向外不置』。然后前后『不收缩、解脱、不置』,他了知。然后『我于身随观身而住,热诚、正知、具念,我是乐的』,他了知。阿难,比库不向外置心,他了知『我的心向外不置』。然后前后『不收缩、解脱、不置』,他了知。然后『我于受随观受而住,热诚、正知、具念,我是乐的』,他了知。阿难,比库不向外置心,他了知『我的心向外不置』。然后前后『不收缩、解脱、不置』,他了知。然后『我于心随观心而住,热诚、正知、具念,我是乐的』,他了知。阿难,比库不向外置心,他了知『我的心向外不置』。然后前后『不收缩、解脱、不置』,他了知。然后『我于法随观法而住,热诚、正知、具念,我是乐的』,他了知。阿难,如此是不置心的修习。

‘‘Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. Yaṃ, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni! Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha! Ayaṃ vo amhākaṃ anusāsanī’’ti.

「如此,阿难,置心的修习已被我教导,不置心的修习已被我教导。阿难,凡导师为弟子们应作的,出于利益、出于悲愍、依悲愍,那已被我为你们做了。阿难,这些是树根,这些是空屋!阿难,你们禅修吧,不要放逸;不要以后成为追悔者!这是我们对你们的教诫」。

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. Dasamaṃ.

世尊如此说。具寿阿难心悦,欢喜世尊所说。第十经。

Ambapālivaggo paṭhamo. · 安巴巴离品第一

Tassuddānaṃ –

其摄颂——

Ambapāli sato bhikkhu, sālā kusalarāsi ca;

庵婆巴利、具念比库、沙喇、善聚,

Sakuṇagdhi makkaṭo sūdo, gilāno bhikkhunupassayoti.

沙古那、猕猴、厨师、病者、比库尼住所。

2. Nālandavaggo

2. 那烂陀品

1. Mahāpurisasuttaṃ1. 大人经

§377

Sāvatthinidānaṃ . Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘‘mahāpuriso, mahāpuriso’ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī’’ti? ‘‘Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmi’’.

沙瓦提因缘。尔时,具寿沙利子诣世尊处;诣已,礼敬世尊后,坐于一面。坐于一面的具寿沙利子对世尊如是说——「大士、大士,尊者!如是所说。尊者!到何种程度为大士呢?」「沙利子!我说因心解脱故为『大士』。因心不解脱故,我说『非大士』。」

‘‘Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. Evaṃ kho, sāriputta, vimuttacitto hoti. Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmī’’ti. Paṭhamaṃ.

「沙利子!如何心解脱呢?沙利子!于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。当他于身随观身而住时,心离染,无取着而从诸漏解脱。于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。当他于诸法随观法而住时,心离染,无取着而从诸漏解脱。沙利子!如此心解脱。沙利子!我说因心解脱故为『大士』。因心不解脱故,我说『非大士』。」第一。

2. Nālandasuttaṃ2. 那烂陀经

§378

Ekaṃ samayaṃ bhagavā nālandāyaṃ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ – sambodhiya’’nti. ‘‘Uḷārā kho tyāyaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ – sambodhiya’’’nti.

一时,世尊住在那烂陀的巴瓦利咖芒果园。尔时,具寿沙利子诣世尊处;诣已,礼敬世尊后,坐于一面。坐于一面的具寿沙利子对世尊如是说——「尊者!我对世尊有如是净信!过去不曾有,未来不当有,现在也不存在其他沙门或婆罗门比世尊更上智,即关于正觉。」「沙利子!你所说的这崇高的牛王之语,确定了一边,作了狮子吼——『尊者!我对世尊有如是净信!过去不曾有,未来不当有,现在也不存在其他沙门或婆罗门比世尊更上智,即关于正觉。』」

‘‘Kiṃ nu te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto ahesuṃ’ iti vā, ‘evaṃdhammā te bhagavanto ahesuṃ’ iti vā, ‘evaṃpaññā te bhagavanto ahesuṃ’ iti vā, ‘evaṃvihārino te bhagavanto ahesuṃ’ iti vā, ‘evaṃvimuttā te bhagavanto ahesuṃ’ iti vā’’ti? ‘‘No hetaṃ, bhante’’!

「沙利子!那些过去世的阿拉汉、正等正觉者,所有那些世尊,你是否以心遍知心而了知——『那些世尊曾是如是戒』或『那些世尊曾是如是法』或『那些世尊曾是如是慧』或『那些世尊曾是如是住』或『那些世尊曾是如是解脱』?」「尊者!确实不是。」

‘‘Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṃdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṃpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṃvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṃvimuttā te bhagavanto bhavissanti’ iti vā’’ti? ‘‘No hetaṃ, bhante’’.

「那么,沙利子,对于那些未来世将成为阿拉汉、正等正觉者的世尊们,你是否以心遍知心而知道——『那些世尊将是这样的戒』,或『那些世尊将是这样的法』,或『那些世尊将是这样的慧』,或『那些世尊将是这样的住』,或『那些世尊将是这样的解脱』?」「不,尊者。」

‘‘Kiṃ pana tyāhaṃ , sāriputta, etarahi, arahaṃ sammāsambuddho cetasā ceto paricca vidito – ‘evaṃsīlo bhagavā’ iti vā, ‘evaṃdhammo bhagavā’ iti vā, ‘evaṃpañño bhagavā’ iti vā, ‘evaṃvihārī bhagavā’ iti vā, ‘evaṃvimutto bhagavā’ iti vā’’ti? ‘‘No hetaṃ, bhante’’.

「那么,沙利子,对于我现在这位阿拉汉、正等正觉者,你是否以心遍知心而知道——『世尊是这样的戒』,或『世尊是这样的法』,或『世尊是这样的慧』,或『世尊是这样的住』,或『世尊是这样的解脱』?」「不,尊者。」

‘‘Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. Atha kiñcarahi tyāyaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṃ – sambodhiya’’nti?

「沙利子,在这里,你对于过去、未来、现在的阿拉汉、正等正觉者们没有他心智。那么,沙利子,为何你说出这崇高的、如牛王般的言语,作出一向的断定,发出狮子吼——『尊者,我对世尊有这样的净信!过去没有、未来不会有、现在也没有其他沙门或婆罗门在正觉方面比世尊更殊胜』?」

‘‘Na kho me , bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito – ‘yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambuddho’’’ti.

「尊者,我对于过去、未来、现在的阿拉汉、正等正觉者们确实没有他心智,但我知道法的次第。尊者,譬如国王的边境城市,有坚固的城墙、坚固的城门和塔楼,只有一个城门。那里有一位守门人,聪明、能干、有智慧,阻止不认识的人,让认识的人进入。他在那城市周围沿着环城道巡行时,不会看到城墙的裂缝或城墙的缺口,乃至连猫能出入的洞也没有。他会这样想:『任何粗大的生物进入或离开这座城市,都只能通过这个城门进入或离开。』同样地,尊者,我知道法的次第——『尊者,那些过去世的阿拉汉、正等正觉者们,所有那些世尊都舍断了五盖、心的随烦恼、慧的弱化者,心善安住于须跋,如实修习七觉支,证得了无上正等正觉。尊者,那些未来世的阿拉汉、正等正觉者们,所有那些世尊都将舍断五盖、心的随烦恼、慧的弱化者,心善安住于须跋,如实修习七觉支,将证得无上正等正觉。尊者,世尊现在也是阿拉汉、正等正觉者,舍断了五盖、心的随烦恼、慧的弱化者,心善安住于须跋,如实修习七觉支,证得了无上正等正觉。』」

‘‘Sādhu sādhu, sāriputta! Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī’’ti. Dutiyaṃ.

「善哉!善哉!沙利子!因此,沙利子,你应当经常向比库、比库尼、近事男、近事女们宣说这个法门。沙利子,即使那些愚痴之人对如来有疑惑或犹豫,他们听闻这个法门后,对如来的疑惑或犹豫也将被舍断。」第二经。

3. Cundasuttaṃ3. 准德经

§379

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno. Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti.

一时,世尊住在沙瓦提城揭德林给孤独园。尔时,具寿沙利子住在马嘎达国那喇咖村,患病、痛苦、重病。而沙玛内拉准陀是具寿沙利子的侍者。

Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi. Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – ‘‘āyasmā, bhante, sāriputto parinibbuto. Idamassa pattacīvara’’nti.

于是,具寿沙利子以那个病而般涅槃了。于是,沙玛内拉准陀拿着具寿沙利子的钵和衣,前往沙瓦提城揭德林给孤独园,去到具寿阿难处;到了之后,礼敬具寿阿难,在一旁坐下。在一旁坐下的沙玛内拉准陀对具寿阿难这样说:「尊者,具寿沙利子已般涅槃。这是他的钵和衣。」

‘‘Atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā’’ti. ‘‘Evaṃ, bhante’’ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

「贤友准陀,这件事应当带到世尊面前。来吧,贤友准陀,我们去见世尊;到了之后,我们将把这件事禀告世尊。」「是的,尊者。」沙玛内拉准陀回答具寿阿难。

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, cundo samaṇuddeso evamāha – ‘āyasmā, bhante, sāriputto parinibbuto; idamassa pattacīvara’nti. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā’’.

那时,具寿阿难和沙玛内拉准陀前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿阿难对世尊如此说道——「尊者,这位沙玛内拉准陀如此说:『尊者,具寿沙利子已般涅槃;这是他的钵与衣』。尊者,听到『具寿沙利子已般涅槃』后,我的身体好像变得麻木,方向对我也不明显,诸法对我也不现起。」

‘‘Kiṃ nu kho te, ānanda, sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā ādāya parinibbuto, paññākkhandhaṃ vā ādāya parinibbuto, vimuttikkhandhaṃ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto’’ti? ‘‘Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā…pe… paññākkhandhaṃ vā… vimuttikkhandhaṃ vā… vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto. Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṃsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṃ. Taṃ mayaṃ āyasmato sāriputtassa dhammojaṃ dhammabhogaṃ dhammānuggahaṃ anussarāmā’’ti.

「阿难,沙利子带走了戒蕴而般涅槃吗?或带走了定蕴而般涅槃吗?或带走了慧蕴而般涅槃吗?或带走了解脱蕴而般涅槃吗?或带走了解脱智见蕴而般涅槃吗?」「尊者,具寿沙利子并非带走了戒蕴而般涅槃,或定蕴……或慧蕴……或解脱蕴……或解脱智见蕴而般涅槃。但是,尊者,具寿沙利子是教诫者、教导者、教示者、劝导者、激励者、鼓舞者,不疲倦地说法,帮助诸梵行者。我们忆念具寿沙利子的法之滋养、法之财富、法之帮助。」

‘‘Nanu taṃ, ānanda, mayā paṭikacceva akkhātaṃ – ‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo . Taṃ kutettha, ānanda, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya; evameva kho ānanda, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputto parinibbuto. Taṃ kutettha, ānanda, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti – netaṃ ṭhānaṃ vijjati. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

「阿难,这不是我先前已说过吗——『对一切可爱的、可意的事物,有别离、分离、异离』。阿难,在这里,怎么可能得到呢?凡是已生的、已成的、有为的、坏灭法,『愿它不要坏灭』——这是须跋的。阿难,譬如大树立着、有坚实,其最大的树干会折断;同样地,阿难,大比库僧团立着、有坚实,沙利子已般涅槃。阿难,在这里,怎么可能得到呢?凡是已生的、已成的、有为的、坏灭法,『愿它不要坏灭』——这是须跋的。因此,阿难,你们应以自己为岛屿而住,以自己为归依、不以其他为归依,以法为岛屿、以法为归依、不以其他为归依。」

‘‘Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā’’ti. Tatiyaṃ.

「阿难,比库如何以自己为岛屿而住,以自己为归依、不以其他为归依,以法为岛屿、以法为归依、不以其他为归依呢?阿难,在此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。阿难,比库如此以自己为岛屿而住,以自己为归依、不以其他为归依,以法为岛屿、以法为归依、不以其他为归依。阿难,凡是现在或我去世后,以自己为岛屿而住,以自己为归依、不以其他为归依,以法为岛屿、以法为归依、不以其他为归依者;阿难,这些比库将是最上首的,凡是愿意学习者。」第三经。

4. Ukkacelasuttaṃ4. 伍咖切喇经

§380

Ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṃ aciraparinibbutesu sāriputtamoggallānesu. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.

一时,世尊住在瓦基人中,在邬咖遮喇,恒河岸边,与大比库僧团一起,在沙利子和马哈摩嘎喇那刚般涅槃后不久。那时,世尊被比库僧团围绕,坐在露天。

Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘api myāyaṃ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu. Asuññā me, bhikkhave, parisā hoti , anapekkhā tassaṃ disāyaṃ hoti, yassaṃ disāyaṃ sāriputtamoggallānā viharanti. Ye hi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ ahosi – seyyathāpi mayhaṃ sāriputtamoggallānā. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ bhavissati – seyyathāpi mayhaṃ sāriputtamoggallānā. Acchariyaṃ, bhikkhave, sāvakānaṃ! Abbhutaṃ, bhikkhave, sāvakānaṃ! Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṃ piyā bhavissanti manāpā garubhāvanīyā ca! Acchariyaṃ, bhikkhave, tathāgatassa, abbhutaṃ, bhikkhave, tathāgatassa! Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā! Taṃ kutettha, bhikkhave, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṃ; evameva kho, bhikkhave, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā. Taṃ kutettha, bhikkhave, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

那时,世尊环视沉默的比库僧团后,对诸比库说道——「诸比库,在沙利子和马哈摩嘎喇那般涅槃后,这个集会对我来说好像显得空虚。诸比库,当沙利子和马哈摩嘎喇那住在某方向时,我的集会是不空的,我对那个方向是不关心的。诸比库,过去世的那些阿拉汉、正等正觉者世尊们,他们也有这样最上首的弟子双——正如我的沙利子和马哈摩嘎喇那。诸比库,未来世的那些阿拉汉、正等正觉者世尊们,他们也将有这样最上首的弟子双——正如我的沙利子和马哈摩嘎喇那。诸比库,弟子们真是不可思议!诸比库,弟子们真是稀有!他们将是教法的实行者、教诫的实行者,对四众是可爱的、可意的、应受尊重的!诸比库,如来真是不可思议!诸比库,如来真是稀有!这样的弟子双般涅槃后,如来竟然没有愁、悲!诸比库,在这里,怎么可能得到呢?凡是已生的、已成的、有为的、坏灭法,『愿它不要坏灭』——这是须跋的。诸比库,譬如大树立着、有坚实,其最大的诸树干会折断;同样地,诸比库,大比库僧团立着、有坚实,沙利子和马哈摩嘎喇那已般涅槃。诸比库,在这里,怎么可能得到呢?凡是已生的、已成的、有为的、坏灭法,『愿它不要坏灭』——这是须跋的。因此,诸比库,你们应以自己为岛屿而住,以自己为归依、不以其他为归依,以法为岛屿、以法为归依、不以其他为归依。」

‘‘Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā’’ti. Catutthaṃ.

「诸比库,比库如何以自己为岛屿而住,以自己为归依、不以其他为归依,以法为岛屿、以法为归依、不以其他为归依呢?诸比库,在此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,比库如此以自己为岛屿而住,以自己为归依、不以其他为归依,以法为岛屿、以法为归依、不以其他为归依。诸比库,凡是现在或我去世后,以自己为岛屿而住,以自己为归依、不以其他为归依,以法为岛屿、以法为归依、不以其他为归依者;诸比库,这些比库将是最上首的,凡是愿意学习者。」第四经。

5. Bāhiyasuttaṃ5. 巴希亚经

§381

Sāvatthinidānaṃ . Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, bāhiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato ca kho te, bāhiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.

沙瓦提因缘。那时,具寿巴希亚前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿巴希亚对世尊如此说道——「尊者,请世尊为我简要地说法,我听闻世尊之法后,将独自远离、不放逸、热诚、自励而住。」「因此,巴希亚,你应首先净化善法。什么是善法之首?戒极清净,见正直。巴希亚,当你的戒极清净、见正直时,那时,巴希亚,你应依止于戒、建立于戒,修习须跋。」

‘‘Katame cattāro? Idha, tvaṃ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti.

「哪四种呢?巴希亚,你应在此于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。巴希亚,当你依戒、住立于戒而如此修习这须跋时,巴希亚,那时你无论夜或日到来,在诸善法上应只期待增长,不会退失。」

Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi . ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṃ ahosīti. Pañcamaṃ.

那时,具寿巴希亚欢喜、随喜世尊所说后,从座起立,礼敬世尊,作右绕后离去。那时,具寿巴希亚独自远离、不放逸、热诚、自励而住,不久——为了这个目的,善男子们正确地从在家出家成为非家——即于现法中以自己的上智亲自作证、具足那无上梵行的终极后而住。他证知:「生已尽,梵行已立,应作已作,不再有此存在。」具寿巴希亚成为诸阿拉汉之一。第五经。

6. Uttiyasuttaṃ6. 伍提亚经

§382

Sāvatthinidānaṃ. Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato ca kho te, uttiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.

沙瓦提因缘。那时,具寿伍帝亚去到世尊那里……坐在一边的具寿伍帝亚对世尊这样说:「尊者,请世尊为我简要地说法,我听闻世尊之法后,可以独自远离、不放逸、热诚、自励而住。」「伍帝亚,因此,你应在此首先就清净诸善法。什么是诸善法之首呢?戒极清净,见正直。伍帝亚,当你的戒极清净、见正直时,那时,伍帝亚,你应依戒、住立于戒而修习须跋。」

‘‘Katame cattāro? Idha tvaṃ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tvaṃ, uttiya, gamissasi maccudheyyassa pāra’’nti.

「哪四种呢?伍帝亚,你应在此于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。伍帝亚,当你依戒、住立于戒而如此修习这须跋时,那时,伍帝亚,你将到达死域的彼岸。」

Atha kho āyasmā uttiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā uttiyo arahataṃ ahosīti. Chaṭṭhaṃ.

那时,具寿伍帝亚欢喜、随喜世尊所说后,从座起立,礼敬世尊,作右绕后离去。那时,具寿伍帝亚独自远离、不放逸、热诚、自励而住,不久——为了这个目的,善男子们正确地从在家出家成为非家——即于现法中以自己的上智亲自作证、具足那无上梵行的终极后而住。他证知:「生已尽,梵行已立,应作已作,不再有此存在。」具寿伍帝亚成为诸阿拉汉之一。第六经。

7. Ariyasuttaṃ7. 圣经

§383

‘‘Cattārome , bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā’’ti. Sattamaṃ.

「诸比库,这须跋已修习、已多修习,是圣的、导出的,引导行者正确地到达苦的灭尽。哪四种呢?诸比库,比库在此于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,这须跋已修习、已多修习,是圣的、导出的,引导行者正确地到达苦的灭尽。」第七经。

8. Brahmasuttaṃ8. 梵经

§384

Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’.

一时,世尊住在伍卢韦喇,在尼连禅河边的阿迦巴喇尼拘律树下,初成正觉。那时,世尊独自远离、隐退时,心中生起这样的寻思:「这是唯一之道,为了诸有情的清净,为了超越愁、悲,为了灭尽苦、忧,为了获得正理,为了现证涅槃,即须跋。」

‘‘Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā bhikkhu…pe… citte vā bhikkhu…pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.

「哪四种呢?比库应于身随观身而住,热诚、正知、具念,调伏世间的贪忧;或者比库应于诸受……或者比库应于心……或者比库应于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。这是唯一之道,为了诸有情的清净,为了超越愁、悲,为了灭尽苦、忧,为了获得正理,为了现证涅槃,即须跋。」

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘evametaṃ, bhagavā, evametaṃ, sugata! Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ .

那时,娑婆主梵天以心了知世尊的心中所思——犹如有力之人能伸屈曲之臂,或屈伸展之臂,如是迅速——从梵天界消失,出现在世尊面前。那时,娑婆主梵天偏袒一肩,向世尊合掌,对世尊如此说:「世尊,确实如此!善逝,确实如此!尊者,这是一条道路,为了众生的清净,为了超越愁悲,为了灭尽苦忧,为了获得正理,为了作证涅槃,那就是须跋。」

‘‘Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā , vineyya loke abhijjhādomanassaṃ; vedanāsu vā, bhante, bhikkhu…pe… citte vā, bhante, bhikkhu…pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.

「哪四种呢?尊者,比库应住于身,随观身,热诚、正知、具念,调伏世间的贪忧;或者,尊者,比库应于受……或者,尊者,比库应于心……或者,尊者,比库应住于法,随观法,热诚、正知、具念,调伏世间的贪忧。尊者,这是一条道路,为了众生的清净,为了超越愁悲,为了灭尽苦忧,为了获得正理,为了作证涅槃,那就是须跋。」

Idamavoca brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

娑婆主梵天如此说。说此之后,又如此说:

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

「见生灭尽的唯一道,怜愍利益者知此道;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti. aṭṭhamaṃ;

以此道,过去者已度,将度者与正度者度瀑流。」第八经。

9. Sedakasuttaṃ9. 汗经

§385

Ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhūtapubbaṃ, bhikkhave, caṇḍālavaṃsiko caṇḍālavaṃsaṃ ussāpetvā medakathālikaṃ antevāsiṃ āmantesi – ‘ehi tvaṃ, samma medakathālike, caṇḍālavaṃsaṃ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti. ‘Evaṃ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikassa paṭissutvā caṇḍālavaṃsaṃ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi. Atha kho, bhikkhave, caṇḍālavaṃsiko medakathālikaṃ antevāsiṃ etadavoca – ‘tvaṃ, samma medakathālike, mamaṃ rakkha, ahaṃ taṃ rakkhissāmi. Evaṃ mayaṃ aññamaññaṃ guttā aññamaññaṃ rakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’ti. Evaṃ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikaṃ etadavoca – ‘na kho panetaṃ, ācariya, evaṃ bhavissati. Tvaṃ, ācariya, attānaṃ rakkha, ahaṃ attānaṃ rakkhissāmi. Evaṃ mayaṃ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’’’ti. ‘‘So tattha ñāyo’’ti bhagavā etadavoca, ‘‘yathā medakathālikā antevāsī ācariyaṃ avoca. Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhati’’.

一时,世尊住在松跋人中,名为些达咖的松跋人村落。在那里,世尊召唤诸比库:「诸比库,过去世时,旃陀罗竹竿师竖起旃陀罗竹竿后,召唤名为美达咖他利咖的弟子:『来吧,朋友美达咖他利咖,你爬上旃陀罗竹竿,站在我的肩上。』『是的,师父。』诸比库,美达咖他利咖弟子应诺旃陀罗竹竿师后,爬上旃陀罗竹竿,站在师父的肩上。那时,诸比库,旃陀罗竹竿师对美达咖他利咖弟子如此说:『朋友美达咖他利咖,你保护我,我将保护你。如此,我们互相守护、互相保护,将展示技艺,也将获得利养,并将安全地从旃陀罗竹竿下来。』如此说时,诸比库,美达咖他利咖弟子对旃陀罗竹竿师如此说:『师父,但这不会如此。师父,你保护自己,我将保护自己。如此,我们各自守护、各自保护,将展示技艺,也将获得利养,并将安全地从旃陀罗竹竿下来。』」「那里的正理是」世尊如此说,「如美达咖他利咖弟子对师父所说。诸比库,『我将保护自己』,应修习须跋;『我将保护他人』,应修习须跋。诸比库,保护自己者保护他人,保护他人者保护自己。」

‘‘Kathañca , bhikkhave, attānaṃ rakkhanto paraṃ rakkhati? Āsevanāya, bhāvanāya, bahulīkammena – evaṃ kho, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati. Kathañca, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati? Khantiyā, avihiṃsāya, mettacittatāya, anudayatāya – evaṃ kho, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati. Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhatī’’ti. Navamaṃ.

「诸比库,如何保护自己而保护他人呢?通过亲近、修习、多作——诸比库,如此保护自己而保护他人。诸比库,如何保护他人而保护自己呢?通过忍耐、不伤害、慈心、怜愍——诸比库,如此保护他人而保护自己。诸比库,『我将保护自己』,应修习须跋;『我将保护他人』,应修习须跋。诸比库,保护自己者保护他人,保护他人者保护自己。」第九经。

10. Janapadakalyāṇīsuttaṃ10. 国中美女经

§386

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

如是我闻:一时,世尊住在松跋人中,名为些达咖的松跋人村落。在那里,世尊召唤诸比库:「诸比库。」「尊者。」那些比库回答世尊。世尊如此说:

‘‘Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya. ‘Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte. Janapadakalyāṇī naccati gāyatī’ti kho, bhikkhave, bhiyyosomattāya mahājanakāyo sannipateyya. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyya – ‘ayaṃ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṃ antarena ca janapadakalyāṇiyā pariharitabbo. Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati. Yattheva naṃ thokampi chaḍḍessati tattheva te siro pātessatī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ telapattaṃ amanasikaritvā bahiddhā pamādaṃ āhareyyā’’ti? ‘‘No hetaṃ, bhante’’.

「诸比库!譬如『国中美女,国中美女』,诸比库!大群众会聚集。『那位国中美女极善于舞蹈,极善于歌唱。国中美女舞蹈歌唱』,诸比库!更多的大群众会聚集。那时,有一位想要活命、不想死、想要快乐、厌恶痛苦的男子来到。有人对他这样说:『喂!男子!你必须拿着这个满至边缘的油钵,在大集会与国中美女之间来回行走。有一位拔刀的男子会在你后面跟随。你在哪里洒落了一点点,他就会在那里砍下你的头』。诸比库!你们认为如何?那位男子会不作意那个油钵而在外面放逸吗?」「不会的,尊者!」

‘‘Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cevettha attho – samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṃ satiyā adhivacanaṃ. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabba’’nti. Dasamaṃ.

「诸比库!我说这个譬喻是为了使义理得以了知。这里的义理是:诸比库!『满至边缘的油钵』,这是身至念的同义语。因此,诸比库!你们应当这样学:『我们的身至念将被修习、被多修习、被作为乘、被作为基础、被确立、被熟练、被善精勤』。诸比库!你们应当这样学!」第十经。

Nālandavaggo dutiyo. · 那烂陀品第二

Tassuddānaṃ –

其摄颂:

Mahāpuriso nālandaṃ, cundo celañca bāhiyo;

大士、那烂陀、准陀、衣与巴希亚;

Uttiyo ariyo brahmā, sedakaṃ janapadena cāti.

伍帝亚、圣者、梵天、汗、以国中美女。

3. Sīlaṭṭhitivaggo

第三戒住品

1. Sīlasuttaṃ1. 戒经

§387

Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – ‘‘yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’’ti?

如是我闻:一时,具寿阿难与具寿跋陀住在巴嗒厘子城鸡园。那时,具寿跋陀于傍晚时从独坐中起来,去到具寿阿难处;到了之后,与具寿阿难互相问候。交换了友好、值得忆念的话语之后,在一旁坐下。在一旁坐下的具寿跋陀对具寿阿难这样说:「具寿阿难!凡是世尊所说的这些善戒,世尊说这些善戒是为了什么目的?」

‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo , bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘yānimāni āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’’’ti? ‘‘Evamāvuso’’ti. ‘‘Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā’’.

「善哉!善哉!具寿跋陀!具寿跋陀!你的思考是善的,你的辩才是善的,你的问是美妙的。你这样问:『具寿阿难!凡是世尊所说的这些善戒,世尊说这些善戒是为了什么目的?』」「是的,具寿!」「具寿跋陀!凡是世尊所说的这些善戒,世尊说这些善戒仅为了修习须跋。」

‘‘Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yānimāni , āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā’’ti. Paṭhamaṃ.

「哪四种呢?贤友们,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。贤友跋陀,凡世尊所说的这些善戒,世尊所说的这些善戒仅为了修习这须跋。」第一经。

2. Ciraṭṭhitisuttaṃ2. 久住经

§388

Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – ‘‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti?

同样的因缘。具寿跋陀坐于一旁后,对具寿阿难说此:「贤友阿难,什么因、什么缘,使得如来般涅槃后正法不能久住?又,贤友阿难,什么因、什么缘,使得如来般涅槃后正法能久住?」

‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’’ti? ‘‘Evamāvuso’’ti. ‘‘Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti’’.

「善哉!善哉!贤友跋陀!贤友跋陀,你的思考是善的,你的辩才是善的,你的问题是美妙的。贤友跋陀,你如此问:『贤友阿难,什么因、什么缘,使得如来般涅槃后正法不能久住?又,贤友阿难,什么因、什么缘,使得如来般涅槃后正法能久住?』」「是的,贤友。」「贤友,由于须跋未修习、未多修习,如来般涅槃后正法不能久住。贤友,由于须跋已修习、已多修习,如来般涅槃后正法能久住。」

‘‘Katamesaṃ catunnaṃ? Idhāvuso , bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Dutiyaṃ.

「哪四种呢?贤友们,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。贤友,由于这须跋未修习、未多修习,如来般涅槃后正法不能久住。贤友,由于这须跋已修习、已多修习,如来般涅槃后正法能久住。」第二经。

3. Parihānasuttaṃ3. 衰退经

§389

Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – ‘‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti? Ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī’’ti?

一时,具寿阿难与具寿跋陀住在巴吒厘子城鸡园。那时,具寿跋陀于傍晚时从独坐中起,去到具寿阿难处;到了之后,与具寿阿难互相问候。交换了友好、值得忆念的话语后,坐于一旁。坐于一旁的具寿跋陀对具寿阿难说此:「贤友阿难,什么因、什么缘,使得正法衰退?贤友阿难,什么因、什么缘,使得正法不衰退?」

‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti? Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī’’’ti? ‘‘Evamāvuso’’ti. ‘‘Catunnaṃ kho, āvuso , satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hoti’’.

「善哉!善哉!贤友跋陀!贤友跋陀,你的思考是善的,你的辩才是善的,你的问题是美妙的。贤友跋陀,你如此问:『贤友阿难,什么因、什么缘,使得正法衰退?又,贤友阿难,什么因、什么缘,使得正法不衰退?』」「是的,贤友。」「贤友,由于须跋未修习、未多修习,正法衰退。贤友,由于须跋已修习、已多修习,正法不衰退。」

‘‘Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hotī’’ti. Tatiyaṃ.

「哪四种呢?贤友们,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。贤友,由于这须跋未修习、未多修习,正法衰退。贤友,由于这须跋已修习、已多修习,正法不衰退。」第三经。

4. Suddhasuttaṃ4. 清净经

§390

Sāvatthinidānaṃ. ‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā’’ti. Catutthaṃ.

沙瓦提因缘。「诸比库,有这须跋。哪四种呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,这些是须跋。」第四经。

5. Aññatarabrāhmaṇasuttaṃ5. 某婆罗门经

§391

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti?

如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。那时,某位婆罗门来到世尊处;抵达后,与世尊互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下后,那位婆罗门对世尊如此说:「果德玛尊者,什么是因,什么是缘,由此当如来般涅槃后,正法不能久住?又,果德玛尊者,什么是因,什么是缘,由此当如来般涅槃后,正法能够久住?」

‘‘Catunnaṃ kho, brāhmaṇa, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.

「婆罗门,由于须跋未修习、未多修,当如来般涅槃后,正法不能久住。婆罗门,由于须跋已修习、已多修,当如来般涅槃后,正法能够久住。

‘‘Katamesaṃ catunnaṃ? Idha, brāhmaṇa, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti.

「哪四个?婆罗门,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。婆罗门,由于这须跋未修习、未多修,当如来般涅槃后,正法不能久住。婆罗门,由于这须跋已修习、已多修,当如来般涅槃后,正法能够久住。」

Evaṃ vutte so brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ , bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

如此说后,那位婆罗门对世尊如此说:「果德玛尊者,太殊胜了!……请果德玛尊者忆持我为近事男,从今日起终生归依。」第五经。

6. Padesasuttaṃ6. 部分经

§392

Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca anuruddho sākete viharanti kaṇḍakīvane . Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhitā yenāyasmā aniruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘‘sekho, sekho’ti , āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, sekho hotī’’ti? ‘‘Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hoti’’.

一时,具寿沙利子、具寿马哈摩嘎喇那、具寿阿奴卢塔住在萨咖德的刺林。那时,具寿沙利子与具寿马哈摩嘎喇那在傍晚时从独坐中起来,来到具寿阿奴卢塔处;抵达后,与具寿阿奴卢塔互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下后,具寿沙利子对具寿阿奴卢塔如此说:「阿奴卢塔贤友,所谓『有学,有学』,贤友,到什么程度是有学?」「贤友,由于须跋部分地修习,是有学。

「哪四个?贤友,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。贤友,由于这须跋部分地修习,是有学。」第六经。

7. Samattasuttaṃ7. 平等经

§393

Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘‘asekho , asekho’ti, āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, asekho hotī’’ti? ‘‘Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hoti’’.

同样的因缘。在一旁坐下后,具寿沙利子对具寿阿奴卢塔如此说:「阿奴卢塔贤友,所谓『无学,无学』,贤友,到什么程度是无学?」「贤友,由于须跋圆满地修习,是无学。

「哪四个?贤友,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。贤友,由于这须跋圆满地修习,是无学。」第七经。

8. Lokasuttaṃ8. 世间经

§394

Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘katamesaṃ, āvuso anuruddha, dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto’’ti? ‘‘Catunnaṃ , āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto’’.

同样的因缘。具寿沙利子坐于一旁后,对具寿阿奴卢塔说:「贤友阿奴卢塔,因为修习、多修习哪些法而达到大神通?」「贤友,因为修习、多修习须跋而达到大神通。」

‘‘Katamesaṃ catunnaṃ? Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ khvāhaṃ, āvuso , catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sahassaṃ lokaṃ abhijānāmī’’ti. Aṭṭhamaṃ.

「哪四个?贤友,在此,我于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。贤友,我因为修习、多修习这须跋而达到大神通。贤友,而且我因为修习、多修习这须跋而能了知千个世界。」第八经。

9. Sirivaḍḍhasuttaṃ9. 西利瓦达经

§395

Ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sirivaḍḍho gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sirivaḍḍho gahapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda – ‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato ānandassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. ‘‘Evaṃ, bhante’’ti kho so puriso sirivaḍḍhassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca – ‘‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno, so āyasmato ānandassa pāde sirasā vandati. Evañca vadeti – ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

一时,具寿阿难住在王舍城竹林栗鼠饲养处。尔时,西利瓦塔居士生病、痛苦、重病。那时,西利瓦塔居士对某人说:「来吧,你这个人,去见具寿阿难;见后,以我的名义以头礼具寿阿难的足:『尊者,西利瓦塔居士生病、痛苦、重病。他以头礼具寿阿难的足。』并且这样说:『尊者,善哉,愿具寿阿难前往西利瓦塔居士的住所,出于怜悯。』」「是的,尊者。」那人应诺西利瓦塔居士后,去见具寿阿难;见后,礼敬具寿阿难,坐于一旁。坐于一旁的那人对具寿阿难这样说:「尊者,西利瓦塔居士生病、痛苦、重病,他以头礼具寿阿难的足。并且这样说:『尊者,善哉,愿具寿阿难前往西利瓦塔居士的住所,出于怜悯。』」具寿阿难以沉默同意了。

Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando sirivaḍḍhaṃ gahapatiṃ etadavoca – ‘‘kacci te, gahapati, khamanīyaṃ kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti? ‘‘Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo’’ti.

那时,具寿阿难在上午时分穿衣、持钵衣,前往西利瓦塔居士的住所;到达后,坐在设置好的座位上。坐下后,具寿阿难对西利瓦塔居士这样说:「居士,你可忍受吗?可维持吗?苦受是在减退而不是在增长吗?减退而不是增长是可了知的吗?」「尊者,我不可忍受,不可维持。强烈的苦受在增长而不是在减退;增长而不是减退是可了知的。」

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti. Evañhi te, gahapati, sikkhitabba’’nti.

「因此,居士,你应当这样学:『我将于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。』居士,你应当这样学。」

‘‘Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṃvijjanti, te dhammā mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī’’ti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Anāgāmiphalaṃ tayā, gahapati, byākata’’nti. Navamaṃ.

「尊者,世尊所教导的这须跋,这些法在我身上存在,而且我在这些法中被看见。尊者,因为我于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。尊者,而且世尊所教导的这五下分结,尊者,我不见有任何一个在自己身上未断除。」「居士,你获得利益了!居士,你善得了!居士,你已记说了不来果。」第九经。

10. Mānadinnasuttaṃ10. 马那丁那经

§396

Taṃyeva nidānaṃ. Tena kho pana samayena mānadinno gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho mānadinno gahapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa…pe… na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamoti. Evarūpāya cāhaṃ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī’’ti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Anāgāmiphalaṃ tayā, gahapati, byākata’’nti. Dasamaṃ.

同样的因缘。尔时,马那丁那居士生病、痛苦、重病。那时,马那丁那居士对某人说:「来吧,你这个人……」……「尊者,我不可忍受,不可维持。强烈的苦受在增长而不是在减退;增长而不是减退是可了知的。尊者,虽然我被这样的苦受所触,但我于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。尊者,而且世尊所教导的这五下分结,尊者,我不见有任何一个在自己身上未断除。」「居士,你获得利益了!居士,你善得了!居士,你已记说了不来果。」第十经。

Sīlaṭṭhitivaggo tatiyo. · 戒住品第三

Tassuddānaṃ –

其摄颂──

Sīlaṃ ṭhiti parihānaṃ, suddhaṃ brāhmaṇapadesaṃ;

戒是住立、衰退,清净是婆罗门的教说;

Samattaṃ loko sirivaḍḍho, mānadinnena te dasāti.

世间平等、吉祥增长,以尊敬供养给你们。

4. Ananussutavaggo

4. 未曾听闻品

1. Ananussutasuttaṃ1. 未曾闻经

§397

Sāvatthinidānaṃ . ‘‘‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.

沙瓦提因缘。「诸比库,『这是于身随观身』,对我而言,于以前未曾听闻的诸法中,眼生起,智生起,慧生起,明生起,光明生起。『这于身随观身应被修习』,对我而言,诸比库……『已被修习』,对我而言,诸比库,于以前未曾听闻的诸法中,眼生起,智生起,慧生起,明生起,光明生起。」

‘‘‘Ayaṃ vedanāsu vedanānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ vedanāsu vedanānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

「『这是于诸受随观受』,对我而言,诸比库,于以前未曾听闻的诸法中,眼生起,智生起,慧生起,明生起,光明生起。『这于诸受随观受应被修习』,对我而言,诸比库……『已被修习』,对我而言,诸比库,于以前未曾听闻的诸法中,眼生起,智生起,慧生起,明生起,光明生起。」

‘‘‘Ayaṃ citte cittānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ citte cittānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

「『这是于心随观心』,对我而言,诸比库,于以前未曾听闻的诸法中,眼生起,智生起,慧生起,明生起,光明生起。『这于心随观心应被修习』,对我而言,诸比库……『已被修习』,对我而言,诸比库,于以前未曾听闻的诸法中,眼生起,智生起,慧生起,明生起,光明生起。」

‘‘‘Ayaṃ dhammesu dhammānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti. Paṭhamaṃ.

「『这是于诸法随观法』,对我而言,诸比库,于以前未曾听闻的诸法中,眼生起,智生起,慧生起,明生起,光明生起。『这于诸法随观法应被修习』,对我而言,诸比库……『已被修习』,对我而言,诸比库,于以前未曾听闻的诸法中,眼生起,智生起,慧生起,明生起,光明生起。」第一经。

2. Virāgasuttaṃ2. 离贪经

§398

‘‘Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

「诸比库,这须跋被修习、被多作,导向完全厌离、离贪、灭、寂止、证智、正觉、涅槃。」

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti. Dutiyaṃ.

「诸比库,哪四种呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,这须跋已修习、已多修习,导向完全厌离、离贪、灭、寂止、证智、正觉、涅槃。」第二经。

3. Viraddhasuttaṃ3. 错失经

§399

‘‘Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.

「诸比库,凡任何人舍弃了须跋,他们舍弃了正确导向苦尽的圣道。诸比库,凡任何人已着手须跋,他们已着手正确导向苦尽的圣道。

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yesaṃ kesañci , bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī’’ti. Tatiyaṃ.

「哪四种呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,凡任何人舍弃了这须跋,他们舍弃了正确导向苦尽的圣道。诸比库,凡任何人已着手这须跋,他们已着手正确导向苦尽的圣道。」第三经。

4. Bhāvitasuttaṃ4. 已修习经

§400

‘‘Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.

「诸比库,这须跋已修习、已多修习,导向从此岸到彼岸。

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī’’ti. Catutthaṃ.

「哪四种呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,这须跋已修习、已多修习,导向从此岸到彼岸。」第四经。

5. Satisuttaṃ5. 念经

§401

Sāvatthinidānaṃ. ‘‘Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī’’.

沙瓦提因缘。「诸比库,比库应具念、正知而住。这是我们对你们的教诫。」

‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

「诸比库,比库如何具念呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,比库如此具念。

‘‘Kathañca , bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti , viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti , viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī’’ti. Pañcamaṃ.

「诸比库,比库如何正知呢?诸比库,于此,比库的诸受已知地生起,已知地住立,已知地灭去。诸寻已知地生起,已知地住立,已知地灭去。诸想已知地生起,已知地住立,已知地灭去。诸比库,比库如此正知。诸比库,比库应具念、正知而住。这是我们对你们的教诫。」第五经。

6. Aññāsuttaṃ6. 智经

§402

‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā. Imesaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Chaṭṭhaṃ.

「诸比库,这须跋。哪四种呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……(中略)……于心……(中略)……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,这些是须跋。诸比库,因修习、多修习这须跋,可期待两种果之一果——于现法中得智,或若有余依则得不来果。」第六经。

7. Chandasuttaṃ7. 欲经

§403

‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato yo kāyasmiṃ chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

「诸比库,这须跋。哪四种呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。当他于身随观身而住时,对身的欲被舍断。由于欲的舍断,不死被现证。

‘‘Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa vedanāsu vedanānupassino viharato yo vedanāsu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

「于诸受随观受而住,热诚、正知、具念,调伏世间的贪忧。当他于诸受随观受而住时,对诸受的欲被舍断。由于欲的舍断,不死被现证。

‘‘Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa citte cittānupassino viharato yo cittamhi chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

「于心随观心而住,热诚、正知、具念,调伏世间的贪忧。当他于心随观心而住时,对心的欲被舍断。由于欲的舍断,不死被现证。

‘‘Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hotī’’ti. Sattamaṃ.

「于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。当他于诸法随观法而住时,对诸法的欲被舍断。由于欲的舍断,不死被现证。」第七经。

8. Pariññātasuttaṃ8. 已遍知经

§404

‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyo pariññāto hoti. Kāyassa pariññātattā amataṃ sacchikataṃ hoti.

「诸比库,这须跋。哪四种呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。当他于身随观身而住时,身被遍知。由于身的遍知,不死被现证。

‘‘Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa vedanāsu vedanānupassino viharato vedanā pariññātā honti. Vedanānaṃ pariññātattā amataṃ sacchikataṃ hoti.

「于诸受随观受而住,热诚、正知、具念,调伏世间的贪忧。当他于诸受随观受而住时,诸受被遍知。由于诸受的遍知,不死被现证。

‘‘Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa citte cittānupassino viharato cittaṃ pariññātaṃ hoti. Cittassa pariññātattā amataṃ sacchikataṃ hoti.

「于心随观心而住,热诚、正知、具念,调伏世间的贪忧。当他于心随观心而住时,心被遍知。由于心的遍知,不死被现证。

‘‘Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti. Dhammānaṃ pariññātattā amataṃ sacchikataṃ hotī’’ti. Aṭṭhamaṃ.

「于诸法随观法而住，热诚、正知、具念，调伏世间的贪忧。当他于诸法随观法而住时，诸法被遍知。由于诸法被遍知，不死被现证。」第八经。

9. Bhāvanāsuttaṃ9. 修习经

§405

‘‘Catunnaṃ , bhikkhave, satipaṭṭhānānaṃ bhāvanaṃ desessāmi. Taṃ suṇātha’’. ‘‘Katamā, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā’’ti. Navamaṃ.

「诸比库，我将说须跋的修习。你们听！」「诸比库，什么是须跋的修习？诸比库，于此，比库于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于诸受……于心……于诸法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸比库，这是须跋的修习。」第九经。

10. Vibhaṅgasuttaṃ10. 分别经

§406

‘‘Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṃ. Taṃ suṇātha’’. ‘‘Katamañca, bhikkhave, satipaṭṭhānaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Idaṃ vuccati, bhikkhave, satipaṭṭhānaṃ’’.

「诸比库，我将对你们说须跋、须跋的修习以及导向须跋修习之道。你们听！」「诸比库，什么是须跋？诸比库，于此，比库于身随观身而住，热诚、正知、具念，调伏世间的贪忧；于诸受随观受而住……于心随观心而住……于诸法随观法而住，热诚、正知、具念，调伏世间的贪忧。诸比库，这称为须跋。」

‘‘Katamā ca, bhikkhave, satipaṭṭhānabhāvanā? Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṃ viharati, vayadhammānupassī kāyasmiṃ viharati, samudayavayadhammānupassī kāyasmiṃ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Samudayadhammānupassī vedanāsu viharati…pe… samudayadhammānupassī citte viharati… samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanā.

「诸比库，什么是须跋的修习？诸比库，于此，比库于身随观集法而住，于身随观灭法而住，于身随观集灭法而住，热诚、正知、具念，调伏世间的贪忧。于诸受随观集法而住……于心随观集法而住……于诸法随观集法而住，于诸法随观灭法而住，于诸法随观集灭法而住，热诚、正知、具念，调伏世间的贪忧。诸比库，这称为须跋的修习。

‘‘Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā’’ti. Dasamaṃ.

「诸比库，什么是导向须跋修习之道？即此八支圣道，那就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。诸比库，这称为导向须跋修习之道。」第十经。

Ananussutavaggo catuttho. · 未曾闻品第四

Tassuddānaṃ –

其摄颂——

Ananussutaṃ virāgo, viraddho bhāvanā sati;

未曾闻、离贪，失败、修习、念；

Aññā chandaṃ pariññāya, bhāvanā vibhaṅgena cāti.

证智、欲、遍知，修习与分别论。

5. Amatavaggo

5. 不死品

1. Amatasuttaṃ1. 不死经

§407

Sāvatthinidānaṃ . ‘‘Catūsu, bhikkhave, satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṃ panassa. Katamesu catūsu? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesu, bhikkhave, catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṃ panassā’’ti. Paṭhamaṃ.

沙瓦提因缘。「诸比库,你们应以心善安立于须跋而住。勿令不死被你们错过。哪四个?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,你们应以心善安立于这须跋而住。勿令不死被你们错过。」第一经。

2. Samudayasuttaṃ2. 集经

§408

‘‘Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Ko ca, bhikkhave, kāyassa samudayo? Āhārasamudayā kāyassa samudayo; āhāranirodhā kāyassa atthaṅgamo. Phassasamudayā vedanānaṃ samudayo; phassanirodhā vedanānaṃ atthaṅgamo. Nāmarūpasamudayā cittassa samudayo; nāmarūpanirodhā cittassa atthaṅgamo. Manasikārasamudayā dhammānaṃ samudayo; manasikāranirodhā dhammānaṃ atthaṅgamo’’ti. Dutiyaṃ.

「诸比库,我将说须跋的集起与灭没。你们要听。诸比库,什么是身的集起?由于食的集起而有身的集起;由于食的灭尽而有身的灭没。由于触的集起而有受的集起;由于触的灭尽而有受的灭没。由于名色的集起而有心的集起;由于名色的灭尽而有心的灭没。由于作意的集起而有法的集起;由于作意的灭尽而有法的灭没。」第二经。

3. Maggasuttaṃ3. 道经

§409

Sāvatthinidānaṃ . Tatra kho bhagavā bhikkhū āmantesi – ‘‘ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’’.

沙瓦提因缘。于此,世尊对诸比库说——「诸比库,我于一时住在乌卢韦喇,在内兰迦拉河岸边的牧羊人榕树下,初成正觉。诸比库,当时我独自远离、隐退时,心中生起这样的寻思:『这是唯一之道,为了众生的清净,为了超越愁、悲,为了灭尽苦、忧,为了获得正理,为了作证涅槃,即是须跋。』

‘‘Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā bhikkhu vedanānupassī vihareyya…pe… citte vā bhikkhu cittānupassī vihareyya…pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.

「哪四个?比库应于身随观身而住,热诚、正知、具念,调伏世间的贪忧;或者比库应于受随观受而住……或者比库应于心随观心而住……或者比库应于法随观法而住,热诚、正知、具念,调伏世间的贪忧。这是唯一之道,为了众生的清净,为了超越愁、悲,为了灭尽苦、忧,为了获得正理,为了作证涅槃,即是须跋。』

‘‘Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘evametaṃ, bhagavā, evametaṃ, sugata! Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’’.

「诸比库,那时,梵天娑汉巴帝以心知我心中的寻思——犹如有力之人伸屈曲之臂,或屈伸展之臂,如是迅速地——从梵天界消失,出现在我面前。诸比库,那时,梵天娑汉巴帝偏袒一肩,向我合掌,对我如此说:『正是如此,世尊!正是如此,善逝!尊者,这是唯一之道,为了众生的清净,为了超越愁、悲,为了灭尽苦、忧,为了获得正理,为了作证涅槃,即是须跋。』

‘‘Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā…pe… citte vā …pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.

「哪四个?尊者,比库应于身随观身而住,热诚、正知、具念,调伏世间的贪忧;或者于受……或者于心……或者,尊者,比库应于法随观法而住,热诚、正知、具念,调伏世间的贪忧。尊者,这是唯一之道,为了众生的清净,为了超越愁、悲,为了灭尽苦、忧,为了获得正理,为了作证涅槃,即是须跋。』

‘‘Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

「诸比库,梵天娑汉巴帝如此说。说此之后,又说了这个:

‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

「见一乘道至生尽者,具悲悯者了知此道;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’’nti. tatiyaṃ;

以此道,过去者已度,将度者及正度者度瀑流。」第三经。

4. Satisuttaṃ4. 念经

§410

‘‘Sato , bhikkhave, bhikkhu vihareyya. Ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti. Sato, bhikkhave, bhikkhu vihareyya. Ayaṃ vo amhākaṃ anusāsanī’’ti. Catutthaṃ.

「诸比库,比库应具念而住。这是我们对你们的教诫。诸比库,比库如何具念?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,比库如此具念。诸比库,比库应具念而住。这是我们对你们的教诫。」第四经。

5. Kusalarāsisuttaṃ5. 善聚经

§411

‘‘‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā.

「诸比库,若说『善聚』者,正说须跋即是正说。诸比库,这确实是纯一的善聚,即:须跋。

‘‘Katame cattāro? Idha , bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… cittānupassī…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā’’ti. Pañcamaṃ.

「何为四者?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……随观心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,若说『善聚』者,正说这须跋即是正说。诸比库,这确实是纯一的善聚,即:须跋。」第五经。

6. Pātimokkhasaṃvarasuttaṃ6. 巴帝摩卡律仪经

§412

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

时,有一位比库来到世尊处……坐于一面的那位比库对世尊如此说:

‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Idha tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesu. Yato kho tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharissasi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhissu sikkhāpadesu; tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.

「尊者,请世尊为我简要地说法,我听闻世尊之法后,当独自远离、不放逸、热诚、自励而住。」「因此,比库,你应从最初即净化诸善法。何为诸善法之初?比库,于此,你应具足巴帝摩卡律仪防护而住,具足行处与所行,于微细罪中见怖畏,受持学习诸学处。比库,当你具足巴帝摩卡律仪防护而住,具足行处与所行,于微细罪中见怖畏,受持学习诸学处时;比库,那时你应依戒、住立于戒,修习须跋。

‘‘Katame cattāro? Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti.

「何为四者?比库,于此,你应于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。比库,当你依戒、住立于戒,如此修习这须跋时,比库,那时你的夜或日到来时,于诸善法中只可期待增长,不会退失。」

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Chaṭṭhaṃ.

那时,那位比库欢喜、随喜世尊所说,从座而起,礼敬世尊,作右绕后离去。那时,那位比库独自远离,不放逸,热诚,自励而住,不久即于现法中以自己的上智亲自作证、具足并住于那善男子们为了它而正确地从在家出家成为非家的无上梵行目标。他了知:「生已尽,梵行已立,应作已作,再无后有。」那位比库成为阿拉汉之一。第六经。

7. Duccaritasuttaṃ7. 恶行经

§413

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Idha tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi. Vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi. Manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi. Yato kho tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi, manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.

那时,某位比库去到世尊那里……「尊者,请世尊为我简要地说法,我听闻世尊之法后,将独自远离,不放逸,热诚,自励而住。」「比库,因此,你应当首先净化善法之初。什么是善法之初?比库,在此,你应当舍断身恶行而修习身善行,舍断语恶行而修习语善行,舍断意恶行而修习意善行。比库,当你舍断身恶行而修习身善行,舍断语恶行而修习语善行,舍断意恶行而修习意善行时,比库,那时你应当依戒、住立于戒而修习须跋。」

‘‘Katame cattāro? Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Sattamaṃ.

「哪四种?比库,在此,你应当于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。比库,当你依戒、住立于戒而如此修习这须跋时,比库,那时你的夜或日到来时,在善法上应当期待增长,而非衰退。」……那位比库成为阿拉汉之一。第七经。

8. Mittasuttaṃ8. 友经

§414

‘‘Ye , bhikkhave, anukampeyyātha, ye ca kho sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.

「诸比库,凡你们所怜愍者,凡那些认为应当听从的朋友、同僚、亲戚、血亲,诸比库,你们应当劝导他们、安立他们、确立他们于须跋的修习。

‘‘Katamesaṃ, catunnaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ye, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti. Aṭṭhamaṃ.

「哪四种?诸比库,在此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,凡你们所怜愍者,凡那些认为应当听从的朋友、同僚、亲戚、血亲,诸比库,你们应当劝导他们、安立他们、确立他们于这须跋的修习。」第八经。

9. Vedanāsuttaṃ9. 受经

§415

‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā.

「诸比库,有这三种受。哪三种?乐受、苦受、不苦不乐受——诸比库,这是三种受。诸比库,为了遍知这三种受,应当修习须跋。

‘‘Katame cattāro? Idha bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ime cattāro satipaṭṭhānā bhāvetabbā’’ti. Navamaṃ.

「哪四种?诸比库,在此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,为了遍知这三种受,应当修习这须跋。」第九经。

10. Āsavasuttaṃ10. 漏经

§416

‘‘Tayome , bhikkhave āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā. Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā.

「诸比库,有这三种漏。哪三种?欲漏、有漏、无明漏——诸比库,这是三种漏。诸比库,为了舍断这三种漏,应当修习须跋。

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā’’ti. Dasamaṃ.

「哪四种呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,为了断除这三种漏,应当修习这须跋。」第十经。

Amatavaggo pañcamo. · 不死品第五

Tassuddānaṃ –

其摄颂——

Amataṃ samudayo maggo, sati kusalarāsi ca;

不死、集、道,念、善聚,

Pātimokkhaṃ duccaritaṃ, mittavedanā āsavena cāti.

巴帝摩卡、恶行,友、受、以及漏。

6. Gaṅgāpeyyālavaggo

6. 恒河广说品

1-12. Gaṅgānadīādisuttadvādasakaṃ1-12. 恒河等十二经

§417-428

‘‘Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

「诸比库,譬如恒河向东低斜、向东倾斜、向东流注;同样地,诸比库,比库修习须跋、多修习须跋者,向涅槃低斜、向涅槃倾斜、向涅槃流注。

‘‘Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti vitthāretabbaṃ.

「诸比库,比库如何修习须跋、多修习须跋而向涅槃低斜、向涅槃倾斜、向涅槃流注呢?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,比库如此修习须跋、多修习须跋者,向涅槃低斜、向涅槃倾斜、向涅槃流注。」应当详说。

Gaṅgāpeyyālavaggo chaṭṭho. · 恒河中略品第六

Tassuddānaṃ –

其摄颂——

Cha pācīnato ninnā, cha ninnā ca samuddato;

六个向东倾斜,六个倾向大海;

Ete dve cha dvādasa honti, vaggo tena pavuccatīti.

这两个六成为十二,因此称为品。

7. Appamādavaggo

7. 不放逸品

1-10. Tathāgatādisuttadasakaṃ1-10. 如来等十经

§429-438

Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vāti vitthāretabbaṃ.

诸比库,凡诸有情,无足的、二足的、四足的或多足的等等,应详说。

Appamādavaggo sattamo. · 不放逸品第七

Tassuddānaṃ –

其摄颂——

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sāro ca vassikaṃ;

如来、足迹、屋顶,根、心材与茉莉;

Rājā candimasūriyā, vatthena dasamaṃ padanti.

王、月、太阳,以衣为第十足迹。

8. Balakaraṇīyavaggo

8. 力所作品

1-12. Balādisuttadvādasakaṃ1-12. 力等十二经

§439-450

Seyyathāpi , bhikkhave, ye keci balakaraṇīyā kammantā karīyantīti vitthāretabbaṃ.

诸比库!犹如凡是以力所作的诸工作……应当详说。

Balakaraṇīyavaggo aṭṭhamo. · 力所作品第八

Tassuddānaṃ –

其摄颂——

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

力与种子及龙,树与瓶及针;以及虚空与二云,船、客与河。

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

以虚空为二云,以船为河的来客。

9. Esanāvaggo

9. 寻求品

1-10. Esanādisuttadasakaṃ1-10. 寻求等十经

§451-460

Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanāti vitthāretabbaṃ.

诸比库!有此等三寻求。哪三种?欲寻求、有寻求、梵行寻求……应当详说。

Esanāvaggo navamo. · 寻求品第九

Tassuddānaṃ –

其摄颂——

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

寻求、种类、漏,有与苦性三种;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasināya cāti.

荒地、垢、束缚,以及受、渴爱、渴求。

10. Oghavaggo

10. 瀑流品

1-10. Uddhambhāgiyādisuttadasakaṃ1-10. 上分等十经

§461-470

‘‘Pañcimāni , bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro satipaṭṭhānā bhāvetabbā.

「诸比库,这五上分结。哪五种?色贪、无色贪、慢、掉举、无明——诸比库,这些是五上分结。诸比库,为了证知、遍知、灭尽、舍断这五上分结,应当修习须跋。

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro satipaṭṭhānā bhāvetabbā’’ti.

「哪四种?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,为了证知、遍知、灭尽、舍断这五上分结,应当修习这须跋。」

(Yathā maggasaṃyuttaṃ tathā satipaṭṭhānasaṃyuttaṃ vitthāretabbaṃ).

(如道相应,须跋应当详说。)

Oghavaggo dasamo. · 暴流品第十

Tassuddānaṃ –

其摄颂——

Ogho yogo upādānaṃ, ganthā anusayena ca;

瀑流、轭、取,结、随眠,

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

欲功德、盖,蕴、或上分结。

Satipaṭṭhānasaṃyuttaṃ tatiyaṃ. · 念处相应第三