3. Pañcaṅgikavaggo3. 五支品

48 段 · CSCD 巴利原典

1. Paṭhamaagāravasuttaṃ1. 第一不恭敬经

§21

‘‘So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sīlāni aparipūretvā sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

「诸比库,无恭敬、无惭愧、行为不一致的比库『将圆满对同梵行者的行仪法』,此处须跋。『未圆满行仪法而将圆满有学法』,此处须跋。『未圆满有学法而将圆满诸戒』,此处须跋。『未圆满诸戒而将圆满正见』,此处须跋。『未圆满正见而将圆满正定』,此处须跋。」

‘‘So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī’ti ṭhānametaṃ vijjati. ‘Sīlāni paripūretvā sammādiṭṭhiṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī’ti ṭhānametaṃ vijjatī’’ti. Paṭhamaṃ.

「诸比库,有恭敬、有惭愧、行为一致的比库『将圆满对同梵行者的行仪法』,此处可能。『圆满行仪法而将圆满有学法』,此处可能。『圆满有学法而将圆满诸戒』,此处可能。『圆满诸戒而将圆满正见』,此处可能。『圆满正见而将圆满正定』,此处可能。」第一。

2. Dutiyaagāravasuttaṃ2. 第二不恭敬经

§22

‘‘So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sekhaṃ dhammaṃ aparipūretvā sīlakkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sīlakkhandhaṃ aparipūretvā samādhikkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Samādhikkhandhaṃ aparipūretvā paññākkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

「诸比库,无恭敬、无惭愧、行为不一致的比库『将圆满对同梵行者的行仪法』,此处须跋。『未圆满行仪法而将圆满有学法』,此处须跋。『未圆满有学法而将圆满戒蕴』,此处须跋。『未圆满戒蕴而将圆满定蕴』,此处须跋。『未圆满定蕴而将圆满慧蕴』,此处须跋。」

‘‘So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. Sekhaṃ dhammaṃ paripūretvā sīlakkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sīlakkhandhaṃ paripūretvā samādhikkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Samādhikkhandhaṃ paripūretvā paññākkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjatī’’ti. Dutiyaṃ.

「诸比库,有恭敬、有惭愧、行为一致的比库『将圆满对同梵行者的行仪法』,此处可能。『圆满行仪法而将圆满有学法』,此处可能。『圆满有学法而将圆满戒蕴』,此处可能。『圆满戒蕴而将圆满定蕴』,此处可能。『圆满定蕴而将圆满慧蕴』,此处可能。」第二。

3. Upakkilesasuttaṃ3. 随烦恼经

§23

‘‘Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya. Katame pañca? Ayo, lohaṃ, tipu, sīsaṃ, sajjhaṃ – ime kho, bhikkhave, pañca jātarūpassa upakkilesā , yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya. Yato ca kho, bhikkhave, jātarūpaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti jātarūpaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya. Yassā yassā ca piḷandhanavikatiyā ākaṅkhati – yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

「诸比库,有此等五种金的随烦恼,被此等随烦恼所染污的金既不柔软、不适业、不光辉,且脆弱,不能正确地适合于工作。哪五种?铁、铜、锡、铅、银——诸比库,此等是五种金的随烦恼,被此等随烦恼所染污的金既不柔软、不适业、不光辉,且脆弱,不能正确地适合于工作。诸比库,然而当金从此等五种随烦恼解脱时,该金则柔软、适业、光辉,且不脆弱,能正确地适合于工作。无论希望制作何种装饰品——或指环、或耳环、或颈饰、或金鬘——它都能达成其目的。」

‘‘Evamevaṃ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya. Katame pañca? Kāmacchando, byāpādo, thinamiddhaṃ , uddhaccakukkuccaṃ, vicikicchā – ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya. Yato ca kho, bhikkhave, cittaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「诸比库,同样地,有此等五种心的随烦恼,被此等随烦恼所染污的心既不柔软、不适业、不光辉,且脆弱,不能正确地入定以灭尽诸漏。哪五种?欲欲、嗔恨、昏沉睡眠、掉举追悔、疑——诸比库,此等是五种心的随烦恼,被此等随烦恼所染污的心既不柔软、不适业、不光辉,且脆弱,不能正确地入定以灭尽诸漏。诸比库,然而当心从此等五种随烦恼解脱时,该心则柔软、适业、光辉,且不脆弱,能正确地入定以灭尽诸漏。无论倾心于何种应以证智作证的法以证智作证,在每一情况下,只要有基础,他都能达到有能力作证。」

‘‘So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「若他希望——『我应体验种种神变:一人成为多人,多人成为一人;显现、隐没;穿墙、穿壁、穿山而行无障碍,犹如在虚空中;在地中出没,犹如在水中;在水上行走不沉,犹如在地上;在虚空中以跏趺而行,犹如有翼之鸟;以手触摸、抚摸如此大神力、如此大威力的日月;乃至以身自在行至梵天界』,在每一情况下,只要有基础,他都能达到有能力作证。」

‘‘So sace ākaṅkhati – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「若他希望——『以清净、超越人的天耳界,我应听闻两种声音——天的与人的,无论远或近』,在每一情况下,只要有基础,他都能达到有能力作证。」

‘‘So sace ākaṅkhati – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ, samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ, saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ, mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ, sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ, samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ, vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「他若希望——『我应以心遍知其他有情、其他补特伽罗的心——有贪的心,我应了知为有贪的心;离贪的心,我应了知为离贪的心;有嗔的心,我应了知为有嗔的心;离嗔的心,我应了知为离嗔的心;有痴的心,我应了知为有痴的心;离痴的心,我应了知为离痴的心;收缩的心,我应了知为收缩的心;散乱的心,我应了知为散乱的心;广大的心,我应了知为广大的心;不广大的心,我应了知为不广大的心;有上的心,我应了知为有上的心;无上的心,我应了知为无上的心;得定的心,我应了知为得定的心;无定的心,我应了知为无定的心;解脱的心,我应了知为解脱的心;未解脱的心,我应了知为未解脱的心』,在那里那里,当有那个那个之处时,他达到作证的能力。

‘‘So sace ākaṅkhati – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「他若希望——『我应忆念种种宿住,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫——在那里我是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,我在那里出生;在那里我也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,我在这里出生。如此我应忆念有行相、有细节的种种宿住』,在那里那里,当有那个那个之处时,他达到作证的能力。

‘‘So sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「他若希望——『我应以清净、超越人的天眼,见到有情死时、生时,低贱的、高贵的,美好的、丑陋的,幸运的、不幸的,我应了知有情随业流转——这些尊者有情具足身恶行、具足语恶行、具足意恶行,诽谤圣者,邪见,受持邪见业,他们身坏命终后,生于苦界、恶趣、堕处、地狱;或者这些尊者有情具足身善行、具足语善行、具足意善行,不诽谤圣者,正见,受持正见业,他们身坏命终后,生于善趣、天界。如此我应以清净、超越人的天眼,见到有情死时、生时,低贱的、高贵的,美好的、丑陋的,幸运的、不幸的,我应了知有情随业流转』,在那里那里,当有那个那个之处时,他达到作证的能力。

‘‘So sace ākaṅkhati – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti. Tatiyaṃ.

「他若希望——『我应以诸漏尽故,于现法自己以证智作证、具足住于无漏的心解脱、慧解脱』,在那里那里,当有那个那个之处时,他达到作证的能力。」第三经。

4. Dussīlasuttaṃ4. 破戒经

§24

‘‘Dussīlassa , bhikkhave, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi , bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati; evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

「诸比库!对于破戒者、戒失坏者,正定的近因被破坏;当无正定时,对于正定失坏者,如实智见的近因被破坏;当无如实智见时,对于如实智见失坏者,厌离离贪的近因被破坏;当无厌离离贪时,对于厌离离贪失坏者,解脱智见的近因被破坏。诸比库!譬如树枝叶失坏,它的嫩皮也不能圆满,树皮也不能圆满,边材也不能圆满,心材也不能圆满;同样地,诸比库!对于破戒者、戒失坏者,正定的近因被破坏;当无正定时,对于正定失坏者,如实智见的近因被破坏;当无如实智见时,对于如实智见失坏者,厌离离贪的近因被破坏;当无厌离离贪时,对于厌离离贪失坏者,解脱智见的近因被破坏。

‘‘Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati; evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassana’’nti. Catutthaṃ.

「诸比库!对于持戒者、戒具足者,正定的近因具足;当有正定时,对于正定具足者,如实智见的近因具足;当有如实智见时,对于如实智见具足者,厌离离贪的近因具足;当有厌离离贪时,对于厌离离贪具足者,解脱智见的近因具足。诸比库!譬如树枝叶具足,它的嫩皮也圆满,树皮也圆满,边材也圆满,心材也圆满;同样地,诸比库!对于持戒者、戒具足者,正定的近因具足;当有正定时,对于正定具足者,如实智见的近因具足;当有如实智见时,对于如实智见具足者,厌离离贪的近因具足;当有厌离离贪时,对于厌离离贪具足者,解脱智见的近因具足。」第四经。

5. Anuggahitasuttaṃ5. 不摄护经

§25

‘‘Pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca.

「诸比库!正见被五支所摄受,有心解脱果及心解脱果的利益,有慧解脱果及慧解脱果的利益。

‘‘Katamehi pañcahi? Idha , bhikkhave, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā’’ti. Pañcamaṃ.

「哪五支?诸比库!于此,正见被戒所摄受,被闻所摄受,被论议所摄受,被止所摄受,被观所摄受。诸比库!正见被这五支所摄受,有心解脱果及心解脱果的利益,有慧解脱果及慧解脱果的利益。」第五经。

6. Vimuttāyatanasuttaṃ6. 解脱处经

§26

‘‘Pañcimāni , bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「诸比库,有这五种解脱处,在那里,当比库不放逸、热诚、自励而住时,未解脱的心得解脱,未遍尽的诸漏走向遍尽,未达到的无上离轭安稳得以达到。

‘‘Katamāni pañca? Idha, bhikkhave, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti . Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, paṭhamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「哪五种呢?诸比库,这里,比库的导师为他说法,或某位值得尊敬地位的同梵行者为他说法。诸比库,当那位比库的导师为他说法,或某位值得尊敬地位的同梵行者为他说法时,他对那法既体验义,也体验法。当他体验义、体验法时,欣悦生起。当欣悦者时,喜生起。当意喜者时,身轻安。身轻安者感受乐。乐者的心得定。诸比库,这是第一种解脱处,在那里,当比库不放逸、热诚、自励而住时,未解脱的心得解脱,未遍尽的诸漏走向遍尽,未达到的无上离轭安稳得以达到。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, dutiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,诸比库,比库的导师不为他说法,某位值得尊敬地位的同梵行者也不为他说法,但他如所闻、如所学的法详细地为他人讲说。诸比库,当比库如所闻、如所学的法详细地为他人讲说时,他对那法既体验义,也体验法。当他体验义、体验法时,欣悦生起。当欣悦者时,喜生起。当意喜者时,身轻安。身轻安者感受乐。乐者的心得定。诸比库,这是第二种解脱处,在那里,当比库不放逸、热诚、自励而住时,未解脱的心得解脱,未遍尽的诸漏走向遍尽,未达到的无上离轭安稳得以达到。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. Yathā yathā, bhikkhave , bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, tatiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino…pe… yogakkhemaṃ anupāpuṇāti.

「再者,诸比库,比库的导师不为他说法,某位值得尊敬地位的同梵行者也不为他说法,他也不如所闻、如所学的法详细地为他人讲说,但他如所闻、如所学的法详细地背诵。诸比库,当比库如所闻、如所学的法详细地背诵时,他对那法既体验义,也体验法。当他体验义、体验法时,欣悦生起。当欣悦者时,喜生起。当意喜者时,身轻安。身轻安者感受乐。乐者的心得定。诸比库,这是第三种解脱处,在那里,当比库不放逸、热诚……乃至……离轭安稳得以达到。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, catutthaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,诸比库,比库的导师不为他说法,某位值得尊敬地位的同梵行者也不为他说法,他也不如所闻、如所学的法详细地为他人讲说,他也不如所闻、如所学的法详细地背诵,但他如所闻、如所学的法以心随寻、随伺、以意观察。诸比库,当比库如所闻、如所学的法以心随寻、随伺、以意观察时,他对那法既体验义,也体验法。当他体验义、体验法时,欣悦生起。当欣悦者时,喜生起。当意喜者时,身轻安。身轻安者感受乐。乐者的心得定。诸比库,这是第四种解脱处,在那里,当比库不放逸、热诚、自励而住时,未解脱的心得解脱,未遍尽的诸漏走向遍尽,未达到的无上离轭安稳得以达到。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti , nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Yathā yathā, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, pañcamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,诸比库,比库的导师不为他说法,某位值得尊敬地位的同梵行者也不为他说法,他也不如所闻、如所学的法详细地为他人讲说,他也不如所闻、如所学的法详细地背诵,他也不如所闻、如所学的法以心随寻、随伺、以意观察,但他的某个定相被善取、善作意、善忆持、以慧善通达。诸比库,当比库的某个定相被善取、善作意、善忆持、以慧善通达时,他对那法既体验义,也体验法。当他体验义、体验法时,欣悦生起。当欣悦者时,喜生起。当意喜者时,身轻安。身轻安者感受乐。乐者的心得定。诸比库,这是第五种解脱处,在那里,当比库不放逸、热诚、自励而住时,未解脱的心得解脱,未遍尽的诸漏走向遍尽,未达到的无上离轭安稳得以达到。

‘‘Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti. Chaṭṭhaṃ.

「诸比库,这些是五种解脱处,在那里,当比库不放逸、热诚、自励而住时,未解脱的心得解脱,未遍尽的诸漏走向遍尽,未达到的无上离轭安稳得以达到。」第六经。

7. Samādhisuttaṃ7. 定经

§27

‘‘Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā. Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ pañca ñāṇāni paccattaññeva uppajjanti. Katamāni pañca? ‘Ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi akāpurisasevito’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na saṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṃ uppajjati, ‘sato kho panāhaṃ imaṃ samāpajjāmi sato vuṭṭhahāmī’ti paccattaññeva ñāṇaṃ uppajjati.

「诸比库,你们应修习无量定,要谨慎、正念。诸比库,当谨慎、正念者修习无量定时,五种智在自身生起。哪五种呢?『这定现法乐,未来也是乐果报』的智在自身生起;『这定是圣的、无物欲的』的智在自身生起;『这定不是恶人所行的』的智在自身生起;『这定是寂静的、殊胜的、由轻安所得的、达到一境性的,不是以行强制抑止而达到的』的智在自身生起;『我具念地进入这定,具念地出定』的智在自身生起。

‘‘Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā. Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ imāni pañca ñāṇāni paccattaññeva uppajjantī’’ti. Sattamaṃ.

「诸比库,你们应修习无量定,具备善巧与忆念。诸比库,对于修习无量定、具备善巧与忆念者,这五种智会自然生起。」第七经。

8. Pañcaṅgikasuttaṃ8. 五支经

§28

‘‘Ariyassa , bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

「诸比库,我将教导圣五支正定的修习。你们要谛听,善作意,我将说。」「是的,世尊。」那些比库回答世尊。世尊说此:

‘‘Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā? Idha, bhikkhave , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ paṭhamā bhāvanā.

「诸比库,什么是圣五支正定的修习?诸比库,于此,比库离诸欲……(中略)……证得初禅而住。他以离生的喜乐遍满、遍流、遍充、遍溢此身;他全身没有任何地方不被离生的喜乐所遍满。诸比库,犹如熟练的浴师或浴师的弟子,在铜盘中撒入浴粉,以水一再洒湿,使那浴粉团被湿气渗透、湿气遍满,内外充满湿气,却不滴水。同样地,诸比库,比库以离生的喜乐遍满、遍流、遍充、遍溢此身;他全身没有任何地方不被离生的喜乐所遍满。诸比库,这是圣五支正定的第一修习。

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako . Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca kālena kālaṃ sammā dhāraṃ nānuppaveccheyya . Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ dutiyā bhāvanā.

「再者,诸比库,比库由于寻伺的止息……(中略)……证得第二禅而住。他以定生的喜乐遍满、遍流、遍充、遍溢此身;他全身没有任何地方不被定生的喜乐所遍满。诸比库,犹如有深水池,有泉水涌出。它在东方没有水的入口,在西方没有水的入口,在北方没有水的入口,在南方没有水的入口,天也不时时降下适量的雨。那时,从那水池涌出清凉的水流,以清凉的水遍满、遍流、遍充、遍溢那水池;那水池没有任何地方不被清凉的水所遍满。同样地,诸比库,比库以定生的喜乐遍满、遍流、遍充、遍溢此身;他全身没有任何地方不被定生的喜乐所遍满。诸比库,这是圣五支正定的第二修习。

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni. Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni; nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ tatiyā bhāvanā.

「再者,诸比库,比库由于喜的离去……(中略)……证得第三禅而住。他以离喜之乐遍满、遍流、遍充、遍溢此身;他全身没有任何地方不被离喜之乐所遍满。诸比库,犹如在青莲池、红莲池或白莲池中,一些青莲、红莲或白莲生于水中,长于水中,不出水面,在水下生长。它们从顶至根被清凉的水遍满、遍流、遍充、遍溢;那些青莲、红莲或白莲没有任何地方不被清凉的水所遍满。同样地,诸比库,比库以离喜之乐遍满、遍流、遍充、遍溢此身;他全身没有任何地方不被离喜之乐所遍满。诸比库,这是圣五支正定的第三修习。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa; nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ catutthā bhāvanā.

「再者,诸比库,比库由于乐的舍断……(中略)……证得第四禅而住。他以遍净、皎洁之心遍满此身而坐;他全身没有任何地方不被遍净、皎洁之心所遍满。诸比库,犹如有人以白布连头覆盖而坐;他全身没有任何地方不被白布所覆盖。同样地,诸比库,比库以遍净、皎洁之心遍满此身而坐;他全身没有任何地方不被遍净、皎洁之心所遍满。诸比库,这是圣五支正定的第四修习。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Seyyathāpi, bhikkhave, aññova aññaṃ paccavekkheyya, ṭhito vā nisinnaṃ paccavekkheyya, nisinno vā nipannaṃ paccavekkheyya. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ pañcamā bhāvanā. Evaṃ bhāvite kho , bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「再者,诸比库,比库的省察相被善取、善作意、善忆持、以慧善通达。诸比库,犹如一人观察另一人,站立者观察坐着者,或坐着者观察躺卧者。同样地,诸比库,比库的省察相被善取、善作意、善忆持、以慧善通达。诸比库,这是圣五支正定的第五修习。诸比库,如此修习、如此多修圣五支正定的比库,对于任何应以证智作证的法,当他倾心于以证智作证时,在每一情况下,只要有基础,他都能获得作证的能力。

‘‘Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo . Tamenaṃ balavā puriso yato yato āvajjeyya , āgaccheyya udaka’’nti? ‘‘Evaṃ, bhante’’ . ‘‘Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「诸比库,犹如置于台上的水瓶,充满水,水满至边缘,乌鸦可饮。有力的人无论从哪边倾斜它,水都会流出吗?」「是的,世尊。」「同样地,诸比库,如此修习、如此多修圣五支正定的比库,对于任何应以证智作证的法,当他倾心于以证智作证时,在每一情况下,只要有基础,他都能获得作证的能力。」

‘‘Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṃsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āliṃ muñceyya, āgaccheyya udaka’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa…pe… sati sati āyatane.

「诸比库,譬如在平坦的地面上,有一个四方形的、堤坝围绕的、充满水的、水满至边缘的、乌鸦可饮的池塘。若有力之人从任何地方解开堤坝,水会流出吗?」「是的,尊者。」「诸比库,如是,比库如此修习圣五支正定,如此多作,对于任何应以证智作证的法……于任何时、任何处。」

‘‘Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo . Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「诸比库,譬如在平坦的十字路口,有一辆套好的良马车停在那里,鞭子放在一旁。熟练的驯马师、御车者登上车后,左手握住缰绳,右手拿起鞭子,随心所欲地前进或后退。诸比库,如是,比库如此修习圣五支正定,如此多作,对于任何应以证智作证的法,他倾心于以证智作证,于任何时、任何处,他都达到能作证的能力。」

‘‘So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「若他希望:『我应体验种种神变——成为一人后成为多人……乃至以身自在到达梵天界』,于任何时、任何处,他都达到能作证的能力。」

「若他希望:『以清净的、超越人的天耳界,我应听到两种声音——天的和人的,远的和近的』,于任何时、任何处,他都达到能作证的能力。」

‘‘So sace akaṅkhati – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「若他希望:『以心了知其他有情、其他补特伽罗的心——我应了知有贪的心为有贪的心,我应了知离贪的心为离贪的心,有嗔的心……离嗔的心……有痴的心……离痴的心……收缩的心……散乱的心……广大的心……不广大的心……有上的心……无上的心……得定的心……未得定的心……解脱的心……我应了知未解脱的心为未解脱的心』,于任何时、任何处,他都达到能作证的能力。」

‘‘So sace ākaṅkhati – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「若他希望:『我应忆念种种宿住,即:一生、二生……如是有行相、有细节地忆念种种宿住』,于任何时、任何处,他都达到能作证的能力。」

‘‘So sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

「若他希望:『以清净的、超越人的天眼……我应了知有情随业流转』,于任何时、任何处,他都达到能作证的能力。」

「若他希望:『以诸漏尽,于现法中,以自己的证智作证、具足无漏的心解脱、慧解脱后而住』,于任何时、任何处,他都达到能作证的能力。」第八。

9. Caṅkamasuttaṃ9. 经行经

§29

‘‘Pañcime, bhikkhave, caṅkame ānisaṃsā. Katame pañca? Addhānakkhamo hoti, padhānakkhamo hoti, appābādho hoti, asitaṃ pītaṃ khāyitaṃ sāyitaṃ sammā pariṇāmaṃ gacchati, caṅkamādhigato samādhi ciraṭṭhitiko hoti. Ime kho, bhikkhave, pañca caṅkame ānisaṃsā’’ti. Navamaṃ.

「诸比库!经行有这五种利益。哪五种?能行远路,能精进,少病,所食、所饮、所嚼、所尝能正确地消化,由经行所得的定能长久住立。诸比库!这些是经行的五种利益。」第九经

10. Nāgitasuttaṃ10. 那义德经

§30

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddamahāsaddā.

如是我闻:一时,世尊与大比库僧团一起在国萨拉国游行,抵达名为伊车能嘎喇的国萨拉国婆罗门村。于此,世尊住在伊车能嘎喇的伊车能嘎喇林丛中。伊车能嘎喇的婆罗门居士们听闻:「尊者!沙门果德玛,释迦子,从释迦族出家,已抵达伊车能嘎喇;住在伊车能嘎喇的伊车能嘎喇林丛中。关于尊者果德玛,这样的善名声已传扬开来——『如此,彼世尊是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。』他以自己的证智证悟后,宣说这包括天、魔、梵的世间,包括沙门、婆罗门、天、人的众生界。他说法,初善、中善、后善,有义、有文,阐明完全圆满、清净的梵行。见这样的阿拉汉确实是善!」于是,伊车能嘎喇的婆罗门居士们在那夜过后,带着许多副食、主食,前往伊车能嘎喇林丛;抵达后,站在外门廊,发出大声、高声。

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – ‘‘ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā’’ti. ‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā’’ti.

尔时,具寿那吉答是世尊的侍者。于是,世尊对具寿那吉答说:「那吉答!是谁在发出大声、高声?我想是渔夫在分鱼吧?」「世尊!这些是伊车能嘎喇的婆罗门居士们,带着许多副食、主食,站在外门廊,为了世尊及比库僧团。」「那吉答!愿我不与名声相遇,愿名声不与我相遇。那吉答!凡不能随意获得、不费力获得、不困难获得这出离乐、远离乐、寂止乐、正觉乐者,我是出离乐、远离乐、寂止乐、正觉乐的随意获得者、不费力获得者、不困难获得者,他应该享受那污秽乐、懈怠乐、利养恭敬名声乐。」

‘‘Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni bhagavā gamissati taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa’’nti.

「世尊!现在请世尊接受,请善逝接受;世尊!现在是世尊接受的时候。世尊现在无论去哪里,婆罗门居士们,城镇的和乡村的,都会倾向那里。世尊!譬如当天降大雨时,水流向低处;同样地,世尊!世尊现在无论去哪里,婆罗门居士们,城镇的和乡村的,都会倾向那里。那是什么原因?世尊!因为世尊的戒与慧如此。」

‘‘Māhaṃ , nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya. Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo – eso tassa nissando. Piyānaṃ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā – eso tassa nissando. Asubhanimittānuyogaṃ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti – eso tassa nissando. Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti – eso tassa nissando. Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti – eso tassa nissando’’ti. Dasamaṃ.

「那吉答!愿我不与名声相遇,愿名声不与我相遇。那吉答!凡不能随意获得、不费力获得、不困难获得这出离乐、远离乐、寂止乐、正觉乐者,我是出离乐、远离乐、寂止乐、正觉乐的随意获得者、不费力获得者、不困难获得者,他应该享受那污秽乐、懈怠乐、利养恭敬名声乐。那吉答!所食、所饮、所嚼、所尝者,有大小便——这是它的结果。那吉答!由于可爱者的变易、异变,生起愁、悲、苦、忧、恼——这是它的结果。那吉答!专修须跋相者,对净相建立厌逆——这是它的结果。那吉答!于六触处随观无常而住者,对触建立厌逆——这是它的结果。那吉答!于五取蕴随观生灭而住者,对取建立厌逆——这是它的结果。」第十经

Pañcaṅgikavaggo tatiyo. · 五支品第三

Tassuddānaṃ –

其摄颂:

Dve agāravupakkilesā, dussīlānuggahitena ca;

两种不恭敬与杂染,以及被恶戒所摄持;

Vimuttisamādhipañcaṅgikā, caṅkamaṃ nāgitena cāti.

解脱、定、五支,经行与那吉答。