(7) 2. Bhūmicālavaggo(7) 2. 地动品

81 段 · CSCD 巴利原典

1. Icchāsuttaṃ1. 欲经

§61

‘‘Aṭṭhime , bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame aṭṭha? Idha, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya , uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’’’.

「诸比库,这八种人存在、出现于世间。哪八种?诸比库,这里,当比库独居、过无依生活时,生起获得利养的欲求。他为了利养而起立、努力、精勤。当他为了利养而起立、努力、精勤时,利养不生起。他因那无所得而忧愁、疲劳、悲泣,捶胸号哭,陷入痴迷。诸比库,这被称为——『比库有欲求而住,为了利养而起立、努力、精勤,却无所得,且忧愁、悲泣,从正法退堕』。」

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena majjati pamajjati pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca madī ca pamādī ca, cuto ca saddhammā’’’.

「然而,诸比库,这里,当比库独居、过无依生活时,生起获得利养的欲求。他为了利养而起立、努力、精勤。当他为了利养而起立、努力、精勤时,利养生起。他因那所得而陶醉、放逸,陷入放逸。诸比库,这被称为——『比库有欲求而住,为了利养而起立、努力、精勤,有所得且陶醉、放逸,从正法退堕』。」

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati na ghaṭati na vāyamati lābhāya. Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho nuppajjati. So tena alābhena socati, kilamati, paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’’’.

「然而,诸比库,这里,当比库独居、过无依生活时,生起获得利养的欲求。他不起立、不努力、不精勤于利养。当他不起立、不努力、不精勤于利养时,利养不生起。他因那无所得而忧愁、疲劳、悲泣,捶胸号哭,陷入痴迷。诸比库,这被称为——『比库有欲求而住,为了利养不起立、不努力、不精勤,却无所得,且忧愁、悲泣,从正法退堕』。」

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. So tena lābhena majjati, pamajjati, pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca madī ca, pamādī ca, cuto ca saddhammā’’’.

「然而,诸比库,这里,当比库独居、过无依生活时,生起获得利养的欲求。他不起立、不努力、不精勤于利养。当他不起立、不努力、不精勤于利养时,利养生起。他因那所得而陶醉、放逸,陷入放逸。诸比库,这被称为——『比库有欲求而住,为了利养不起立、不努力、不精勤,有所得且陶醉、放逸,从正法退堕』。」

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’’’.

「然而,诸比库,这里,当比库独居、过无依生活时,生起获得利养的欲求。他为了利养而起立、努力、精勤。当他为了利养而起立、努力、精勤时,利养不生起。他因那无所得而不忧愁、不疲劳、不悲泣,不捶胸号哭,不陷入痴迷。诸比库,这被称为——『比库有欲求而住,为了利养而起立、努力、精勤,却无所得,但不忧愁、不悲泣,不从正法退堕』。」

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’’’.

「然而,诸比库,这里,当比库独居、过无依生活时,生起获得利养的欲求。他为了利养而起立、努力、精勤。当他为了利养而起立、努力、精勤时,利养生起。他因那所得而不陶醉、不放逸,不陷入放逸。诸比库,这被称为——『比库有欲求而住,为了利养而起立、努力、精勤,有所得,但不陶醉、不放逸,不从正法退堕』。」

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya , na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’’’.

「然而,诸比库,这里,当比库独居、过无依生活时,生起获得利养的欲求。他不起立、不努力、不精勤于利养。当他不起立、不努力、不精勤于利养时,利养不生起。他因那无所得而不忧愁、不疲劳、不悲泣,不捶胸号哭,不陷入痴迷。诸比库,这被称为——『比库有欲求而住,为了利养不起立、不努力、不精勤,却无所得,但不忧愁、不悲泣,不从正法退堕』。」

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho uppajjati. So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā ’. Ime kho, bhikkhave, aṭṭha puggalā santo saṃvijjamānā lokasmi’’nti. Paṭhamaṃ.

「然而,诸比库,这里,当比库独居、过无依生活时,生起获得利养的欲求。他不起立、不努力、不精勤于利养。当他不起立、不努力、不精勤于利养时,利养生起。他因那所得而不陶醉、不放逸,不陷入放逸。诸比库,这被称为——『比库有欲求而住,为了利养不起立、不努力、不精勤,有所得,但不陶醉、不放逸,不从正法退堕』。诸比库,这八种人存在、出现于世间。」第一经。

2. Alaṃsuttaṃ2. 足够经

§62

‘‘Chahi , bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.

「诸比库!具足六法的比库足以自利,足以利他。哪六法呢?诸比库!这里,比库对诸善法具有速学性;对已听闻的诸法具有持法性;对已持的诸法是义的审察者;了知义、了知法,是法随法行者;是善语者、善语言者,具足优雅的言语、清晰的、不含糊的、能表达义理的;是同梵行者的示导者、劝导者、鼓励者、激励者。诸比库!具足这六法的比库足以自利,足以利他。」

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.

「诸比库!具足五法的比库足以自利,足以利他。哪五法呢?诸比库!这里,比库虽然对诸善法不具有速学性;但对已听闻的诸法具有持法性;对已持的诸法是义的审察者;了知义、了知法,是法随法行者;是善语者……能表达义理的;是同梵行者的示导者、劝导者、鼓励者、激励者。诸比库!具足这五法的比库足以自利,足以利他。」

‘‘Catūhi , bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. Katamehi catūhi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti ; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ.

「诸比库!具足四法的比库足以自利,不足以利他。哪四法呢?诸比库!这里,比库对诸善法具有速学性;对已听闻的诸法具有持法性;对已持的诸法是义的审察者;了知义、了知法,是法随法行者;但不是善语者、善语言者,不具足优雅的言语、清晰的、不含糊的、能表达义理的;不是同梵行者的示导者、劝导者、鼓励者、激励者。诸比库!具足这四法的比库足以自利,不足以利他。」

‘‘Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ nālaṃ attano. Katamehi catūhi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; na ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo…pe… atthassa viññāpaniyā; sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

「诸比库!具足四法的比库足以利他,不足以自利。哪四法呢?诸比库!这里,比库对诸善法具有速学性;对已听闻的诸法具有持法性;但对已持的诸法不是义的审察者;不是了知义、了知法,不是法随法行者;是善语者、善语言者……能表达义理的;是……同梵行者的示导者。诸比库!具足这四法的比库足以利他,不足以自利。」

‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. Katamehi tīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

「诸比库!具足三法的比库足以自利,不足以利他。哪三法呢?诸比库!这里,比库虽然对诸善法不具有速学性;但对已听闻的诸法具有持法性;对已持的诸法是义的审察者;了知义、了知法,是法随法行者;但不是善语者、善语言者,不具足优雅的言语、清晰的、不含糊的、能表达义理的;不是同梵行者的示导者、劝导者、鼓励者、激励者。诸比库!具足这三法的比库足以自利,不足以利他。」

‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi tīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

「诸比库!具足三法的比库足以利他,不足以自利。哪三法呢?诸比库!这里,比库虽然对诸善法不具有速学性;但对已听闻的诸法具有持法性;但对已持的诸法不是义的审察者;不是了知义、了知法,不是法随法行者;是善语者……能表达义理的;是同梵行者的示导者、劝导者、鼓励者、激励者。诸比库!具足这三法的比库足以利他,不足以自利。」

‘‘Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi dvīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… atthassa viññāpaniyā; no ca sandassako hoti…pe… sabrahmacārīnaṃ . Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

「诸比库!具足二法的比库足以自利,不足以利他。哪二法呢?诸比库!这里,比库虽然对诸善法不具有速学性;对已听闻的诸法也不具有持法性;但对已持的诸法是义的审察者;了知义、了知法,是法随法行者;但不是善语者……能表达义理的;不是……同梵行者的示导者。诸比库!具足这二法的比库足以自利,不足以利他。」

‘‘Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi dvīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave , dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano’’ti. Dutiyaṃ.

「诸比库!具足二法的比库足以利他,不足以自利。哪二法呢?诸比库!这里,比库虽然对诸善法不具有速学性;对已听闻的诸法也不具有持法性;对已持的诸法也不是义的审察者;不是了知义、了知法,不是法随法行者;但是善语者、善语言者,具足优雅的言语、清晰的、不含糊的、能表达义理的;是同梵行者的示导者、劝导者、鼓励者、激励者。诸比库!具足这二法的比库足以利他,不足以自利。」第二经

3. Saṃkhittasuttaṃ3. 略说经

§63

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… 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. ‘‘Evamevaṃ panidhekacce moghapurisā mamaññeva ajjhesanti. Dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī’’ti. ‘‘Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti. ‘‘Tasmātiha te, bhikkhu evaṃ sikkhitabbaṃ – ‘ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantī’ti. Evañhi te, bhikkhu, sikkhitabbaṃ’’.

那时,某位比库去到世尊那里……坐在一边后,那位比库对世尊这样说:「尊者,请世尊为我简要地说法,我听闻世尊之法后,当独自远离、不放逸、热诚、自励而住。」「就是这样,某些愚痴之人向我请求,但在说法时,他们却认为应该跟随我。」「尊者,请世尊为我简要地说法,请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。」「比库,因此,你应当这样学:『我的内心将安住、善安住,已生起的恶不善法将不占据心。』比库,你应当这样学。」

‘‘Yato kho te, bhikkhu, ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi te, bhikkhu, sikkhitabbaṃ.

「比库,当你的内心安住、善安住,已生起的恶不善法不占据心时,比库,那时你应当这样学:『我的慈心解脱将被修习、多修习、作为乘具、作为基础、已实行、已熟练、已善精勤。』比库,你应当这样学。

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

「比库,当这个定被这样修习、多修习时,比库,那时你应修习这个定为有寻有伺,应修习为无寻唯伺,应修习为无寻无伺,应修习为有喜,应修习为无喜,应修习为伴随乐,应修习为伴随舍。

‘‘Yato kho, te bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘karuṇā me cetovimutti… muditā me cetovimutti… upekkhā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi te, bhikkhu, sikkhitabbaṃ.

「比库,当这个定被这样修习、善修习时,比库,那时你应当这样学:『我的悲心解脱……我的喜心解脱……我的舍心解脱将被修习、多修习、作为乘具、作为基础、已实行、已熟练、已善精勤。』比库,你应当这样学。

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

「比库,当这个定被这样修习、善修习时,比库,那时你应修习这个定为有寻有伺,应修习为无寻唯伺,应修习为无寻无伺,应修习为有喜,应修习为无喜,应修习为伴随乐,应修习为伴随舍。

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti. Evañhi te, bhikkhu, sikkhitabbaṃ.

「比库,当这个定被这样修习、善修习时,比库,那时你应当这样学:『我将于身随观身而住,热诚、正知、具念,调伏世间的贪忧。』比库,你应当这样学。

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi , upekkhāsahagatampi bhāveyyāsi.

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu , evaṃ sikkhitabbaṃ – ‘vedanāsu vedanānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti; citte cittānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti; dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti. Evañhi te, bhikkhu, sikkhitabbaṃ.

「比库,当这个定被这样修习、善修习时,比库,那时你应当这样学:『我将于受随观受而住,热诚、正知、具念,调伏世间的贪忧』;『我将于心随观心而住,热诚、正知、具念,调伏世间的贪忧』;『我将于法随观法而住,热诚、正知、具念,调伏世间的贪忧。』比库,你应当这样学。

「比库,当你的这个定如此修习、多修习时,那时,比库,你应修习这个定为有寻有伺,应修习为无寻唯伺,应修习为无寻无伺,应修习为有喜,应修习为无喜,应修习为伴随乐,应修习为伴随舍。」

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, yena yeneva gagghasi phāsuṃyeva gagghasi, yattha yattha ṭhassasi phāsuṃyeva ṭhassasi, yattha yattha nisīdissasi phāsuṃyeva nisīdissasi, yattha yattha seyyaṃ kappessasi phāsuṃyeva seyyaṃ kappessasī’’ti.

「比库,当你的这个定如此修习、善修习时,那时,比库,无论你行走到哪里都将安乐地行走,无论你站立在哪里都将安乐地站立,无论你坐在哪里都将安乐地坐,无论你卧在哪里都将安乐地卧。」

Atha kho so bhikkhu bhagavatā iminā ovādena ovadito 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 vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

那时,那位比库被世尊以此教诫教诫后,从座起立,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——那无上的梵行终极,于现法自己以证智作证、具足后而住。他证知:「生已尽,梵行已立,应作已作,不再有此存在。」那位比库成为阿拉汉之一。第三经。

4. Gayāsīsasuttaṃ4. 嘎亚西萨经

§64

Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse. Tatra kho bhagavā bhikkhū āmantesi…pe… ‘‘pubbāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi’’.

一时,世尊住在嘎亚的嘎亚山头。在那里,世尊称呼比库们……「诸比库,我于正觉之前,未正觉时,还是菩萨,我感知光明,但不见诸色。」

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ rūpāni ca passeyyaṃ; evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’’’ti.

「诸比库,我这样想:『如果我既感知光明,又见诸色,如此,我的这个智见将更清净。』」

‘‘So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi; no ca kho tāhi devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi.

「诸比库,我于后时,不放逸、热诚、自励而住,我既感知光明,又见诸色,但我不与那些天人共住、交谈、进入谈论。」

「诸比库,我这样想:『如果我既感知光明,又见诸色,又与那些天人共住、交谈、进入谈论,如此,我的这个智见将更清净。』」

「诸比库,我于后时,不放逸、热诚、自励而住,我既感知光明,又见诸色,又与那些天人共住、交谈、进入谈论,但我不知道那些天人:『这些天人是来自某某天众或某某天众。』」

「诸比库,我这样想:『如果我既觉知光明,又看见诸色,与那些天人一起停留、交谈、进入对话,又知道那些天人——「这些天人来自某某天众」,如此,我这智见会更清净。』」

‘‘So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi – ‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti; no ca kho tā devatā jānāmi – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti…pe… tā ca devatā jānāmi – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti; no ca kho tā devatā jānāmi – ‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti …pe… tā ca devatā jānāmi – ‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti; no ca kho tā devatā jānāmi – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti…pe… tā ca devatā jānāmi – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti; no ca kho tā devatā jānāmi yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti.

「诸比库,其后,我不放逸、热诚、自励而住时,既觉知光明,又看见诸色,与那些天人一起停留、交谈、进入对话,又知道那些天人——「这些天人来自某某天众」,但我不知道那些天人——「这些天人以此业的果报从此处死后生于彼处」……我知道那些天人——「这些天人以此业的果报从此处死后生于彼处」,但我不知道那些天人——「这些天人以此业的果报如此食、如此感受苦乐」……我知道那些天人——「这些天人以此业的果报如此食、如此感受苦乐」,但我不知道那些天人——「这些天人如此长寿、如此久住」……我知道那些天人——「这些天人如此长寿、如此久住」,但我不知道那些天人——我以前是否曾与这些天人一起共住,或者不曾共住。」

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ , tā ca devatā jāneyyaṃ – ‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti, tā ca devatā jāneyyaṃ – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jāneyyaṃ – ‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti, tā ca devatā jāneyyaṃ – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti, tā ca devatā jāneyyaṃ yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti; evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’’’ti.

「诸比库,我这样想:『如果我既觉知光明,又看见诸色,与那些天人一起停留、交谈、进入对话,又知道那些天人——「这些天人来自某某天众」,又知道那些天人——「这些天人以此业的果报从此处死后生于彼处」,又知道那些天人——「这些天人如此食、如此感受苦乐」,又知道那些天人——「这些天人如此长寿、如此久住」,又知道那些天人——我以前是否曾与这些天人一起共住,或者不曾共住,如此,我这智见会更清净。』」

「诸比库,其后,我不放逸、热诚、自励而住时,既觉知光明,又看见诸色,与那些天人一起停留、交谈、进入对话,又知道那些天人——「这些天人来自某某天众」,又知道那些天人——「这些天人以此业的果报从此处死后生于彼处」,又知道那些天人——「这些天人如此食、如此感受苦乐」,又知道那些天人——「这些天人如此长寿、如此久住」,又知道那些天人——我以前是否曾与这些天人一起共住,或者不曾共住。」

‘‘Yāvakīvañca me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca kho me , bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ; ñāṇañca pana me dassanaṃ udapādi; akuppā me cetovimutti ; ayamantimā jāti natthi dāni punabbhavo’’ti. Catutthaṃ.

「诸比库,只要我这八转的上天智见尚未清净,诸比库,我就不在有天、魔、梵的世间,有沙门、婆罗门、天、人的众生界中宣称『已现证无上正自觉』。诸比库,然而当我这八转的上天智见已清净时,诸比库,我才在有天、魔、梵的世间,有沙门、婆罗门、天、人的众生界中宣称『已现证无上正自觉』;而且我的智与见生起:『我的心解脱不可动摇;这是最后生,现在不再有后有。』」第四。

5. Abhibhāyatanasuttaṃ5. 胜处经

§65

‘‘Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

「诸比库,有这八胜处。哪八个?内有色想者,见外诸色少,美或丑。『我胜过它们而知、而见』,他有如此想。这是第一胜处。

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

「内有色想者,见外诸色无量,美或丑。『我胜过它们而知、而见』,他有如此想。这是第二胜处。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

「内无色想者,见外诸色少,美或丑。『我胜过它们而知、而见』,他有如此想。这是第三胜处。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

「于内无色想者,于外见诸色,无量的、美的、丑的。『我战胜那些而知、而见』,他有如此想。这是第四胜处。」

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

「于内无色想者,于外见诸色,青的、青色的、青相的、青光泽的。『我战胜那些而知、而见』,他有如此想。这是第五胜处。」

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

「于内无色想者,于外见诸色,黄的、黄色的、黄相的、黄光泽的。『我战胜那些而知、而见』,他有如此想。这是第六胜处。」

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

「于内无色想者,于外见诸色,红的、红色的、红相的、红光泽的。『我战胜那些而知、而见』,他有如此想。这是第七胜处。」

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanānī’’ti. Pañcamaṃ.

「于内无色想者,于外见诸色,白的、白色的、白相的、白光泽的。『我战胜那些而知、而见』,他有如此想。这是第八胜处。诸比库,这些是八胜处。」第五经。

6. Vimokkhasuttaṃ6. 解脱经

§66

‘‘Aṭṭhime, bhikkhave, vimokkhā. Katame aṭṭha? Rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.

「诸比库,这八解脱。哪八个呢?有色者见诸色。这是第一解脱。」

‘‘Ajjhattaṃ arūpasaññī, bahiddhā rūpāni passati. Ayaṃ dutiyo vimokkho.

「于内无色想,于外见诸色。这是第二解脱。」

‘‘Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.

「他只专注于净。这是第三解脱。」

‘‘Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ catuttho vimokkho.

「诸比库,完全超越色想,有对想灭没,不作意种种想,『空无边』,证入空无边处而住。这是第四解脱。

‘‘Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ pañcamo vimokkho.

「完全超越空无边处,『识无边』,证入识无边处而住。这是第五解脱。

‘‘Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ chaṭṭho vimokkho.

「完全超越识无边处,『无所有』,证入无所有处而住。这是第六解脱。

‘‘Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho.

「完全超越无所有处,证入非想非非想处而住。这是第七解脱。

‘‘Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ayaṃ aṭṭhamo vimokkho. Ime kho, bhikkhave, aṭṭha vimokkhā’’ti. Chaṭṭhaṃ.

「完全超越非想非非想处,证入想受灭而住。这是第八解脱。诸比库,这些是八解脱。」第六经。

7. Anariyavohārasuttaṃ7. 非圣说经

§67

‘‘Aṭṭhime , bhikkhave, anariyavohārā. Katame aṭṭha? Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā. Ime kho, bhikkhave, aṭṭha anariyavohārā’’ti. Sattamaṃ.

「诸比库,这八种是非圣者之说。哪八种?于未见说已见,于未闻说已闻,于未觉说已觉,于未识说已识,于已见说未见,于已闻说未闻,于已觉说未觉,于已识说未识。诸比库,这八种是非圣者之说。」第七经。

8. Ariyavohārasuttaṃ8. 圣说经

§68

‘‘Aṭṭhime, bhikkhave, ariyavohārā. Katame aṭṭha? Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā, diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. Ime kho, bhikkhave, aṭṭha ariyavohārā’’ti. Aṭṭhamaṃ.

「诸比库,这八种是圣者之说。哪八种?于未见说未见,于未闻说未闻,于未觉说未觉,于未识说未识,于已见说已见,于已闻说已闻,于已觉说已觉,于已识说已识。诸比库,这八种是圣者之说。」第八经。

9. Parisāsuttaṃ9. 众经

§69

‘‘Aṭṭhimā, bhikkhave, parisā. Katamā aṭṭha? Khattiyaparisā , brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti. Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi . Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’’’ti.

「诸比库,这八种是众。哪八种?刹帝利众、婆罗门众、居士众、沙门众、四大王天众、三十三天众、魔众、梵天众。诸比库,我忆念曾前往数百刹帝利众。在那里,我也曾与他们共坐、交谈、进行讨论。在那里,他们的容色如何,我的容色也如此;他们的声音如何,我的声音也如此。我以如法之说开示、劝导、激励、使之欢喜。当我说话时,他们不知道:『这说话者是天还是人?』以如法之说开示、劝导、激励、使之欢喜后,我隐没。当我隐没时,他们不知道:『这隐没者是天还是人?』」

‘‘Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti. Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti. Imā kho, bhikkhave, aṭṭha parisā’’ti. Navamaṃ.

「诸比库!我忆起曾前往数百婆罗门众……乃至……居士众……沙门众……四大王天众……三十三天众……魔众……梵天众。在那里,我也曾与他们坐在一起、交谈、进行讨论。在那里,他们的容色如何,我的容色也如此;他们的声音如何,我的声音也如此。我以法语开示、劝导、鼓励、使之欢喜。当我说话时,他们不知道:『这位说话者究竟是天人还是人?』以法语开示、劝导、鼓励、使之欢喜后,我隐没。当我隐没时,他们不知道:『这位隐没者究竟是天人还是人?』诸比库!这些是八众。」第九。

10. Bhūmicālasuttaṃ10. 地震经

§70

Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘gaṇhāhi, ānanda, nisīdanaṃ. Yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

一时,世尊住在韦萨离大林重阁讲堂。那时,世尊在上午时分穿好衣,持钵与衣,进入韦萨离为了托钵。在韦萨离托钵后,食后从托钵食返回,告诉具寿阿难:「阿难!拿坐具,我们将前往遮巴拉塔庙为了日中住。」「是的,尊者!」具寿阿难应诺世尊后,拿起坐具,在后面跟随世尊。

Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ramaṇīyā , ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci , ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti, yathā taṃ mārena pariyuṭṭhitacitto.

那时,世尊前往遮巴拉塔庙;抵达后,坐在所设的座位上。坐下后,世尊告诉具寿阿难:「阿难!韦萨离是可喜的,乌德那塔庙是可喜的,果德玛咖塔庙是可喜的,沙答巴塔庙是可喜的,巴胡普答咖塔庙是可喜的,沙兰达达塔庙是可喜的,遮巴拉塔庙是可喜的。阿难!任何人若已修习、已多修习四神足,作为车乘、作为基础、已实行、已积习、已善精勤,阿难!他若希望,能住立一劫或一劫有余。阿难!如来已修习、已多修习四神足,作为车乘、作为基础、已实行、已积习、已善精勤。阿难!如来若希望,能住立一劫或一劫有余。」即使世尊作了如此明显的暗示、作了如此明显的明示,具寿阿难也未能洞察;未请求世尊:『尊者!愿世尊住立一劫,愿善逝住立一劫,为了众人的利益,为了众人的安乐,为了悲悯世间,为了天人的义利、利益、安乐。』因为他的心被魔所蒙蔽。

Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā…pe… ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti, yathā taṃ mārena pariyuṭṭhitacitto.

第二次,世尊……乃至……第三次,世尊告诉具寿阿难:「阿难!韦萨离是可喜的,乌德那塔庙是可喜的,果德玛咖塔庙是可喜的,沙答巴塔庙是可喜的,巴胡普答咖塔庙是可喜的,沙兰达达塔庙是可喜的,遮巴拉塔庙是可喜的。阿难!任何人若已修习、已多修习四神足,作为车乘、作为基础、已实行、已积习、已善精勤,阿难!他若希望,能住立一劫或一劫有余。阿难!如来已修习……乃至……阿难!如来若希望,能住立一劫或一劫有余。」即使世尊作了如此明显的暗示、作了如此明显的明示,具寿阿难也未能洞察;未请求世尊:『尊者!愿世尊住立一劫,愿善逝住立一劫,为了众人的利益,为了众人的安乐,为了悲悯世间,为了天人的义利、利益、安乐。』因为他的心被魔所蒙蔽。

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘gaccha tvaṃ , ānanda, yassa dāni kālaṃ maññasī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā bhagavato avidūre aññatarasmiṃ rukkhamūle nisīdi. Atha kho māro pāpimā acirapakkante āyasmante ānande bhagavantaṃ etadavoca –

那时,世尊告诉具寿阿难:「阿难!你去吧,现在你认为是时候了。」「是的,尊者!」具寿阿难应诺世尊后,从座起立,礼敬世尊,行右绕礼,在离世尊不远处的某棵树下坐下。那时,恶魔在具寿阿难离去不久,对世尊这样说:

‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante , bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.

「尊者!现在愿世尊般涅槃,愿善逝般涅槃。尊者!现在是世尊般涅槃的时候了。尊者!世尊曾说过这句话:『恶魔!我将不般涅槃,直到我的比库弟子们成为聪慧的、善调御的、有自信的、得安稳的、多闻的、持法的、法随法行的、正行的、随法行的,学习了自己导师的教法后,将教导、宣说、施设、建立、开显、分别论、阐明,以正法善加折伏已生起的他论后,将宣说具神变的法。』尊者!现在世尊的比库弟子们是聪慧的、善调御的、有自信的、得安稳的、多闻的、持法的、法随法行的、正行的、随法行的,学习了自己导师的教法后,教导、宣说、施设、建立、开显、分别论、阐明,以正法善加折伏已生起的他论后,宣说具神变的法。

‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti…pe… yāva me upāsakā na sāvakā bhavissanti…pe… yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.

「尊者!现在愿世尊般涅槃,愿善逝般涅槃。尊者!现在是世尊般涅槃的时候了。尊者!世尊曾说过这句话:『恶魔!我将不般涅槃,直到我的比库尼女弟子们……乃至……直到我的近事男弟子们……乃至……直到我的近事女女弟子们成为聪慧的、善调御的、有自信的、得安稳的、多闻的、持法的、法随法行的、正行的、随法行的,学习了自己导师的教法后,将教导、宣说、施设、建立、开显、分别论、阐明,以正法善加折伏已生起的他论后,将宣说具神变的法。』尊者!现在世尊的近事女女弟子们是聪慧的、善调御的、有自信的、得安稳的、多闻的、持法的、法随法行的、正行的、随法行的,学习了自己导师的教法后,教导、宣说、施设、建立、开显、分别论、阐明,以正法善加折伏已生起的他论后,宣说具神变的法。

‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsita’nti. Etarahi, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.

「尊者!现在愿世尊般涅槃,愿善逝般涅槃。尊者!现在是世尊般涅槃的时候了。尊者!世尊曾说过这句话:『恶魔!我将不般涅槃,直到我的这梵行成为成功的、兴盛的、广布的、人多的、广大的,直至被天人善加宣扬。』尊者!现在世尊的梵行是成功的、兴盛的、广布的、人多的、广大的,直至被天人善加宣扬。

‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato’’ti. ‘‘Appossukko tvaṃ, pāpima, hohi. Naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’’ti.

「尊者!现在请世尊般涅槃,请善逝般涅槃。尊者!现在是世尊般涅槃之时。」「波旬!你应当无事。如来的般涅槃不久将会发生。从今三个月后,如来将般涅槃。」

Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

那时,世尊在洽巴喇支提,正念、正知地舍弃了寿行。当世尊舍弃寿行时,发生了大地震,令人恐怖、身毛竖立,天鼓也响起了。那时,世尊了知此义,于那时刻,自说此优陀那:

‘‘Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;

「牟尼舍弃可量与不可量的生,以及有行;

Ajjhattarato samāhito, abhindi kavacamivattasambhava’’nti.

乐于内、得定者,破除了如自己所生的铠甲。」

Atha kho āyasmato ānandassa etadahosi – ‘‘mahā vatāyaṃ bhūmicālo; sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā’’ti?

那时,具寿阿难生起此念:「这确实是大地震;这确实是极大的地震,令人恐怖、身毛竖立,天鼓也响起了。什么是因、什么是缘,使大地震出现呢?」

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘mahā vatāyaṃ, bhante, bhūmicālo ; sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā’’ti?

那时,具寿阿难前往世尊处;抵达后,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:「尊者!这确实是大地震;尊者!这确实是极大的地震,令人恐怖、身毛竖立,天鼓也响起了。尊者!什么是因、什么是缘,使大地震出现呢?」

‘‘Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha? Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā; udakaṃ vāte patiṭṭhitaṃ; vāto ākāsaṭṭho hoti. So, ānanda, samayo yaṃ mahāvātā vāyanti; mahāvātā vāyantā udakaṃ kampenti; udakaṃ kampitaṃ pathaviṃ kampeti. Ayaṃ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.

「阿难!有八因、八缘使大地震出现。哪八个呢?阿难!此大地建立在水上;水建立在风上;风住立于虚空。阿难!有时大风吹动;大风吹动时震动水;水被震动时震动大地。阿难!这是第一因、第一缘,使大地震出现。

‘‘Puna caparaṃ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṃ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya.

「再者,阿难!有具神通、心自在的沙门或婆罗门,或有大神通、大威力的天人。他已修习微小的地想,修习无量的水想。他震动此大地,使震动、使遍震动、使遍动摇。阿难!这是第二因、第二缘,使大地震出现。

‘‘Puna caparaṃ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, tatiyo hetu; tatiyo paccayo mahato bhūmicālassa pātubhāvāya.

「再者,阿难,当菩萨从兜率天身死去,具念、正知地入母胎时,此大地震动、遍震动、遍等震动、遍等摇动。阿难,这是第三因、第三缘,使大地震出现。」

‘‘Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya.

「再者,阿难,当菩萨具念、正知地从母胎出来时,此大地震动、遍震动、遍等震动、遍等摇动。阿难,这是第四因、第四缘,使大地震出现。」

‘‘Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya.

「再者,阿难,当如来现等觉无上正等正觉时,此大地震动、遍震动、遍等震动、遍等摇动。阿难,这是第五因、第五缘,使大地震出现。」

‘‘Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.

「再者,阿难,当如来转无上法轮时,此大地震动、遍震动、遍等震动、遍等摇动。阿难,这是第六因、第六缘,使大地震出现。」

‘‘Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya.

「再者,阿难,当如来具念、正知地舍弃寿行时,此大地震动、遍震动、遍等震动、遍等摇动。阿难,这是第七因、第七缘,使大地震出现。」

‘‘Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’’ti. Dasamaṃ.

「再者,阿难,当如来于无余涅槃界般涅槃时,此大地震动、遍震动、遍等震动、遍等摇动。阿难,这是第八因、第八缘,使大地震出现。阿难,这些是八因、八缘,使大地震出现。」第十经。

Bhūmicālavaggo dutiyo. · 地震品第二

Tassuddānaṃ –

其摄颂——

Icchā alañca saṃkhittaṃ, gayā abhibhunā saha;

「欲、足、略,伽耶、与遍胜;」

Vimokkho dve ca vohārā, parisā bhūmicālenāti.

解脱、两种言说、众、地震。