3. Sattāvāsavaggo3. 七识住品
3. Sattāvāsavaggo3. 七识住品
1. Tiṭhānasuttaṃ1. 住处经
§21
‘‘Tīhi , bhikkhave, ṭhānehi uttarakurukā manussā deve ca tāvatiṃse adhiggaṇhanti jambudīpake ca manusse. Katamehi tīhi? Amamā, apariggahā, niyatāyukā, visesaguṇā – imehi kho, bhikkhave, tīhi ṭhānehi uttarakurukā manussā deve ca tāvatiṃse adhiggaṇhanti jambudīpake ca manusse.
「诸比库,以三种情况,郁怛罗库汝人胜过三十三天诸天人与阎浮提洲诸人。以哪三种?无我所、无执取、寿命决定、具殊胜功德——诸比库,以这三种情况,郁怛罗库汝人胜过三十三天诸天人与阎浮提洲诸人。
‘‘Tīhi, bhikkhave, ṭhānehi devā tāvatiṃsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse. Katamehi tīhi? Dibbena āyunā, dibbena vaṇṇena, dibbena sukhena – imehi kho, bhikkhave, tīhi ṭhānehi devā tāvatiṃsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse.
「诸比库,以三种情况,三十三天诸天人胜过郁怛罗库汝人与阎浮提洲诸人。以哪三种?以天寿、以天色、以天乐——诸比库,以这三种情况,三十三天诸天人胜过郁怛罗库汝人与阎浮提洲诸人。
‘‘Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā, satimanto, idha brahmacariyavāso – imehi kho, bhikkhave, tīhi ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse’’ti. Paṭhamaṃ.
「诸比库,以三种情况,阎浮提洲诸人胜过郁怛罗库汝人与三十三天诸天人。以哪三种?勇猛、具念、此处梵行住——诸比库,以这三种情况,阎浮提洲诸人胜过郁怛罗库汝人与三十三天诸天人。」第一经。
2. Assakhaḷuṅkasuttaṃ2. 马蹄经
§22
‘‘Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke tayo ca assaparasse tayo ca purisaparasse tayo ca bhadde assājānīye tayo ca bhadde purisājānīye. Taṃ suṇātha.
「诸比库,我将教说三种劣马、三种劣人、三种中等马、三种中等人、三种良马良种、三种良人良种。你们听此。
‘‘Katame ca, bhikkhave, tayo assakhaḷuṅkā? Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo assakhaḷuṅkā.
「诸比库,哪三种劣马?诸比库,于此,某劣马具足速度,不具足色相,不具足骑乘的庄严。诸比库,于此,某劣马具足速度且具足色相,不具足骑乘的庄严。诸比库,于此,某劣马具足速度且具足色相且具足骑乘的庄严。诸比库,这是三种劣马。
‘‘Katame ca, bhikkhave, tayo purisakhaḷuṅkā? Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.
「诸比库,哪三种劣人?诸比库,于此,某劣人具足速度,不具足色相,不具足骑乘的庄严。诸比库,于此,某劣人具足速度且具足色相,不具足骑乘的庄严。诸比库,于此,某劣人具足速度且具足色相且具足骑乘的庄严。
‘‘Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti , no vissajjeti. Idamassa na vaṇṇasmiṃ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno.
「诸比库,劣人如何具足速度,不具足色相,不具足骑乘的庄严?诸比库,于此,比库如实了知『这是苦』,如实了知『这是苦集』,如实了知『这是苦灭』,如实了知『这是导至苦灭之道』。我说这是他的速度。然而,当被问及上法、上律的问题时,他混乱,不能解答。我说这是他不具足色相。然而,他不是衣、食、坐卧处、病者所需医药资具的获得者。我说这是他不具足骑乘的庄严。诸比库,如此,劣人具足速度,不具足色相,不具足骑乘的庄严。
‘‘Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.
「诸比库,劣人如何具足速度且具足色相,不具足骑乘的庄严?诸比库,于此,比库如实了知『这是苦』……如实了知『这是导至苦灭之道』。我说这是他的速度。然而,当被问及上法、上律的问题时,他解答,不混乱。我说这是他的色相。然而,他不是衣、食、坐卧处、病者所需医药资具的获得者。我说这是他不具足骑乘的庄严。诸比库,如此,劣人具足速度且具足色相,不具足骑乘的庄严。
‘‘Kathañca , bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo purisakhaḷuṅkā.
「诸比库,如何人驽马具足速度、具足色相、具足乘载的圆满?诸比库,于此,比库如实了知『这是苦』……(中略)……如实了知『这是导至苦灭的道』。我说这是他的速度。而且,在论法、在论律中,被问到问题时能解答,不会困惑。我说这是他的色相。而且,他是衣、食、卧坐处、病者所需药品资具的获得者。我说这是他乘载的圆满。诸比库,如此,人驽马具足速度、具足色相、具足乘载的圆满。诸比库,这些是三种人驽马。」
‘‘Katame ca, bhikkhave, tayo assaparassā? Idha, bhikkhave, ekacco assaparasso…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo assaparassā.
「诸比库,什么是三种马良驹?诸比库,于此,某位马良驹……(中略)……具足速度、具足色相、具足乘载的圆满。诸比库,这些是三种马良驹。」
‘‘Katame ca, bhikkhave, tayo purisaparassā? Idha, bhikkhave, ekacco purisaparasso…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.
「诸比库,什么是三种人良驹?诸比库,于此,某位人良驹……(中略)……具足速度、具足色相、具足乘载的圆满。」
‘‘Kathañca , bhikkhave, purisaparasso…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo purisaparassā.
「诸比库,如何人良驹……(中略)……具足速度、具足色相、具足乘载的圆满?诸比库,于此,比库以五下分结的灭尽,成为化生者,在那里般涅槃,从那个世间不再回来之法。我说这是他的速度。而且,在论法、在论律中,被问到问题时能解答,不会困惑。我说这是他的色相。而且,他是衣、食、卧坐处、病者所需药品资具的获得者。我说这是他乘载的圆满。诸比库,如此,人良驹具足速度、具足色相、具足乘载的圆满。诸比库,这些是三种人良驹。」
‘‘Katame ca, bhikkhave, tayo bhaddā assājānīyā? Idha, bhikkhave, ekacco bhaddo assājānīyo…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo bhaddā assājānīyā.
「诸比库,什么是三种骏马良种?诸比库,于此,某位骏马良种……(中略)……具足速度、具足色相、具足乘载的圆满。诸比库,这些是三种骏马良种。」
‘‘Katame ca, bhikkhave, tayo bhaddā purisājānīyā? Idha, bhikkhave, ekacco bhaddo purisājānīyo…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.
「诸比库,什么是三种骏人良种?诸比库,于此,某位骏人良种……(中略)……具足速度、具足色相、具足乘载的圆满。」
‘‘Kathañca, bhikkhave, bhaddo purisājānīyo…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, bhaddo purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo bhaddā purisājānīyā’’ti. Dutiyaṃ.
「诸比库,如何骏人良种……(中略)……具足速度、具足色相、具足乘载的圆满?诸比库,于此,比库以诸漏的灭尽,于现法中,以自己的证智实现、证得后,住于无漏的心解脱、慧解脱。我说这是他的速度。而且,在论法、在论律中,被问到问题时能解答,不会困惑。我说这是他的色相。而且,他是衣、食、卧坐处、病者所需药品资具的获得者。我说这是他乘载的圆满。诸比库,如此,骏人良种具足速度、具足色相、具足乘载的圆满。诸比库,这些是三种骏人良种。」第二经。
3. Taṇhāmūlakasuttaṃ3. 渴爱根经
§23
‘‘Nava, bhikkhave, taṇhāmūlake dhamme desessāmi, taṃ suṇātha. Katame ca, bhikkhave, nava taṇhāmūlakā dhammā? Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānaṃ satthādānaṃ kalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. Ime kho, bhikkhave, nava taṇhāmūlakā dhammā’’ti. Tatiyaṃ.
「诸比库,我将教导九种以渴爱为根的法,你们听。诸比库,什么是九种以渴爱为根的法?缘渴爱而有寻求,缘寻求而有获得,缘获得而有决定,缘决定而有欲贪,缘欲贪而有执着,缘执着而有摄受,缘摄受而有悭吝,缘悭吝而有守护,因守护之故,生起执杖、执刀、争吵、诤论、诤讼、互相诽谤、妄语等诸多恶不善法。诸比库,这些是九种以渴爱为根的法。」第三经。
4. Sattāvāsasuttaṃ4. 有情居经
§24
‘‘Navayime, bhikkhave, sattāvāsā. Katame nava? Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṃ paṭhamo sattāvāso.
「诸比库,这九种有情居。哪九种?诸比库,有诸有情种种身、种种想,譬如人类,一些天人,一些堕恶趣者。这是第一有情居。
‘‘Santi , bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyo sattāvāso.
「诸比库,有诸有情种种身、一想,譬如梵身天的初生诸天。这是第二有情居。
‘‘Santi , bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyo sattāvāso.
「诸比库,有诸有情一身、种种想,譬如光音天。这是第三有情居。
‘‘Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catuttho sattāvāso.
「诸比库,有诸有情一身、一想,譬如遍净天。这是第四有情居。
‘‘Santi, bhikkhave, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā. Ayaṃ pañcamo sattāvāso.
「诸比库,有诸有情无想、无感受,譬如无想有情天。这是第五有情居。
‘‘Santi , bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ chaṭṭho sattāvāso.
「诸比库,有诸有情完全超越色想,灭没对碍想,不作意种种想,『虚空无边』,到达虚空无边处。这是第六有情居。
‘‘Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā. Ayaṃ sattamo sattāvāso.
「诸比库,有诸有情完全超越虚空无边处,『识无边』,到达识无边处。这是第七有情居。
‘‘Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ aṭṭhamo sattāvāso.
「诸比库,有诸有情完全超越识无边处,『无所有』,到达无所有处。这是第八有情居。
‘‘Santi, bhikkhave, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṃ navamo sattāvāso. Ime kho, bhikkhave, nava sattāvāsā’’ti. Catutthaṃ.
「诸比库,有诸有情完全超越无所有处,到达非想非非想处。这是第九有情居。诸比库,这些是九有情居。」第四经。
5. Paññāsuttaṃ5. 慧经
§25
‘‘Yato kho, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti, tassetaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’’’ti.
「诸比库,当比库以慧善遍知心时,诸比库,对于那位比库来说,这适合说:『我了知:生已尽,梵行已立,应作已作,不再有此存在。』」
‘‘Kathañca , bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti? ‘Vītarāgaṃ me citta’nti paññāya cittaṃ suparicitaṃ hoti; ‘vītadosaṃ me citta’nti paññāya cittaṃ suparicitaṃ hoti; ‘vītamohaṃ me citta’nti paññāya cittaṃ suparicitaṃ hoti; ‘asarāgadhammaṃ me citta’nti paññāya cittaṃ suparicitaṃ hoti; ‘asadosadhammaṃ me citta’nti paññāya cittaṃ suparicitaṃ hoti; ‘asamohadhammaṃ me citta’nti paññāya cittaṃ suparicitaṃ hoti; ‘anāvattidhammaṃ me cittaṃ kāmabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti; ‘anāvattidhammaṃ me cittaṃ rūpabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti; ‘anāvattidhammaṃ me cittaṃ arūpabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti. Yato kho, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti, tassetaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’’’ti. Pañcamaṃ.
「诸比库,比库如何以慧善遍知心?『我的心离贪』,以慧善遍知心;『我的心离嗔』,以慧善遍知心;『我的心离痴』,以慧善遍知心;『我的心是无贪法』,以慧善遍知心;『我的心是无嗔法』,以慧善遍知心;『我的心是无痴法』,以慧善遍知心;『我的心对于欲有是不还法』,以慧善遍知心;『我的心对于色有是不还法』,以慧善遍知心;『我的心对于无色有是不还法』,以慧善遍知心。诸比库,当比库以慧善遍知心时,诸比库,对于那位比库来说,这适合说:『我了知:生已尽,梵行已立,应作已作,不再有此存在。』」第五经。
6. Silāyūpasuttaṃ6. 石柱经
§26
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca candikāputto rājagahe viharanti veḷuvane kalandakanivāpe. Tatra kho āyasmā candikāputto bhikkhū āmantesi ( ) – ‘‘devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti – ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’’’ti.
一时,具寿沙利子与具寿詹地咖子住在王舍城竹林栗鼠养饲处。于此,具寿詹地咖子对诸比库说:「诸具寿,迭瓦达德对诸比库如此说法:『诸具寿,当比库以心知心时,对于那位比库来说,这适合记说:我了知:生已尽,梵行已立,应作已作,不再有此存在。』」
Evaṃ vutte āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca – ‘‘na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti – ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Evañca kho, āvuso, candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti – ‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’’’ti.
如是说时,具寿沙利子对具寿詹地咖子如此说:「具寿詹地咖子,迭瓦达德不对诸比库如此说法:『诸具寿,当比库以心知心时,对于那位比库来说,这适合记说:生已尽,梵行已立,应作已作,不再有此存在。』具寿詹地咖子,迭瓦达德如此对诸比库说法:『诸具寿,当比库以心善遍知心时,对于那位比库来说,这适合记说:生已尽,梵行已立,应作已作,不再有此存在。』」
Dutiyampi kho āyasmā candikāputto bhikkhū āmantesi – ‘‘devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti – ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’’’ti. Dutiyampi kho āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca – ‘‘na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti – ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti – ‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’’’ti.
第二次,具寿詹地咖子对诸比库说:「诸具寿,迭瓦达德对诸比库如此说法:『诸具寿,当比库以心知心时,对于那位比库来说,这适合记说:生已尽,梵行已立,应作已作,不再有此存在。』」第二次,具寿沙利子对具寿詹地咖子如此说:「具寿詹地咖子,迭瓦达德不对诸比库如此说法:『诸具寿,当比库以心知心时,对于那位比库来说,这适合记说:生已尽,梵行已立,应作已作,不再有此存在。』具寿詹地咖子,迭瓦达德如此对诸比库说法:『诸具寿,当比库以心善遍知心时,对于那位比库来说,这适合记说:生已尽,梵行已立,应作已作,不再有此存在。』」
Tatiyampi kho āyasmā candikāputto bhikkhū āmantesi – ‘‘devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti – ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’’’ti. Tatiyampi kho āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca – ‘‘na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti – ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti – ‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’’’ti.
第三次,具寿詹地咖子对诸比库说:「诸具寿,迭瓦达德对诸比库如此说法:『诸具寿,当比库以心知心时,对于那位比库来说,这适合记说:生已尽,梵行已立,应作已作,不再有此存在。』」第三次,具寿沙利子对具寿詹地咖子如此说:「具寿詹地咖子,迭瓦达德不对诸比库如此说法:『诸具寿,当比库以心知心时,对于那位比库来说,这适合记说:生已尽,梵行已立,应作已作,不再有此存在。』具寿詹地咖子,迭瓦达德如此对诸比库说法:『诸具寿,当比库以心善遍知心时,对于那位比库来说,这适合记说:生已尽,梵行已立,应作已作,不再有此存在。』」
‘‘Kathañca, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti? ‘Vītarāgaṃ me citta’nti cetasā cittaṃ suparicitaṃ hoti; ‘vītadosaṃ me citta’nti cetasā cittaṃ suparicitaṃ hoti; ‘vītamohaṃ me citta’nti cetasā cittaṃ suparicitaṃ hoti; ‘asarāgadhammaṃ me citta’nti cetasā cittaṃ suparicitaṃ hoti; ‘asadosadhammaṃ me citta’nti cetasā cittaṃ suparicitaṃ hoti; ‘asamohadhammaṃ me citta’nti cetasā cittaṃ suparicitaṃ hoti; ‘anāvattidhammaṃ me cittaṃ kāmabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti; ‘anāvattidhammaṃ me cittaṃ rūpabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti; ‘anāvattidhammaṃ me cittaṃ arūpabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti. Evaṃ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassati.
「诸具寿,比库如何以心善遍知心?『我的心离贪』,以心善遍知心;『我的心离嗔』,以心善遍知心;『我的心离痴』,以心善遍知心;『我的心是无贪法』,以心善遍知心;『我的心是无嗔法』,以心善遍知心;『我的心是无痴法』,以心善遍知心;『我的心对于欲有是不还法』,以心善遍知心;『我的心对于色有是不还法』,以心善遍知心;『我的心对于无色有是不还法』,以心善遍知心。诸具寿,如此正善解脱心的比库,即使众多眼识所识之色进入眼的范围,它们也不占据他的心;他的心不混杂,住立、到达不动,他随观其灭。
‘‘Seyyathāpi, āvuso, silāyūpo soḷasakukkuko. Tassassu aṭṭha kukkū heṭṭhā nemaṅgamā, aṭṭha kukkū upari nemassa. Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampavedheyya; atha pacchimāya… atha uttarāya… atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampavedheyya. Taṃ kissa hetu? Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa. Evamevaṃ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassati.
「贤友们,譬如有一根石柱,十六肘高。它有八肘在地下的轴心,八肘在轴心之上。如果从东方来了猛烈的风雨,既不能使它动摇,也不能使它震动;如果从西方……如果从北方……如果从南方来了猛烈的风雨,既不能使它动摇,也不能使它震动。那是什么原因呢?贤友们,因为轴心深,石柱埋得牢固。同样地,贤友们,正解脱心的比库,即使猛烈的、眼识所识的诸色进入眼的范围,也不能占据他的心;他的心保持不混杂、稳固、达到不动,他随观其灭。」
‘‘Bhusā cepi sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassatī’’ti. Chaṭṭhaṃ.
「即使猛烈的、耳识所识的诸声……鼻识所识的诸香……舌识所识的诸味……身识所识的诸触……意识所识的诸法进入意的范围,也不能占据他的心;他的心保持不混杂、稳固、达到不动,他随观其灭。」第六经。
7. Paṭhamaverasuttaṃ7. 怨恨第一经
§27
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –
那时,阿那他宾地咖居士去到世尊那里;到了之后,礼敬世尊,在一旁坐下。世尊对坐在一旁的阿那他宾地咖居士这样说——
‘‘Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’’ti.
「居士,当圣弟子的五种怖畏与怨仇已寂止,具足四种入流支时,他若愿意,可以自己记说自己:『我已尽地狱,已尽畜生界,已尽饿鬼界,已尽恶趣、苦界、堕处,我是入流者,不堕恶趣法,决定趣向正觉。』」
‘‘Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
「哪五种怖畏与怨仇已寂止呢?居士,杀生者因杀生之缘,现法中产生怖畏与怨仇,来世也产生怖畏与怨仇,也感受心的痛苦与忧恼;离杀生者既不在现法中产生怖畏与怨仇,来世也不产生怖畏与怨仇,也不感受心的痛苦与忧恼。离杀生者,如此那怖畏与怨仇已寂止。」
‘‘Yaṃ, gahapati, adinnādāyī…pe… kāmesumicchācārī… musāvādī… surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.
「居士,不与取者……欲邪行者……妄语者……饮用放逸之因的诸酒类者因饮用放逸之因的诸酒类之缘,现法中产生怖畏与怨仇,来世也产生怖畏与怨仇,也感受心的痛苦与忧恼;离饮用放逸之因的诸酒类者既不在现法中产生怖畏与怨仇,来世也不产生怖畏与怨仇,也不感受心的痛苦与忧恼。离饮用放逸之因的诸酒类者,如此那怖畏与怨仇已寂止。这五种怖畏与怨仇已寂止。」
‘‘Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’’’ti.
「具足哪四种入流支呢?居士,在此,圣弟子对佛具足不坏净:『如此,彼世尊是阿拉汉、正等正觉者、明行具足者、善至者、世间解者、无上调御丈夫者、天人师、佛陀、世尊。』」
Dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
「对法具足不坏净:『世尊的法是善说的、现见的、无时的、来见的、引导的、智者应各自证知的。』」
Saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho; yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.
他具有对僧团的证净:「世尊的声闻僧团是善行道者,世尊的声闻僧团是正直行道者,世尊的声闻僧团是真理行道者,世尊的声闻僧团是正当行道者,即四双人、八辈人,这世尊的声闻僧团是应供养者、应供奉者、应施者、应合掌者,是世间的无上福田。」
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
他具有圣者所喜之戒,无缺、无穿、无斑、无杂、自在、智者所赞、无所触、导向于定。他具有这四种入流支。
‘‘Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’’ti. Sattamaṃ.
「居士,当圣弟子的这五种怖畏、怨恨已寂止,并且具有这四种入流支时,他若愿意,可以自己记说自己:『我已尽地狱,已尽畜生界,已尽饿鬼界,已尽恶趣、苦界、堕处;我是入流者,不堕法,决定,以正觉为彼岸。』」第七经。
8. Dutiyaverasuttaṃ8. 怨恨第二经
§28
‘‘Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’’ti.
「诸比库,当圣弟子的五种怖畏、怨恨已寂止,并且具有四种入流支时,他若愿意,可以自己记说自己:『我已尽地狱,已尽畜生界,已尽饿鬼界,已尽恶趣、苦界、堕处;我是入流者,不堕法,决定,以正觉为彼岸。』」
‘‘Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ, bhikkhave, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato…pe… evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
「哪五种怖畏、怨恨已寂止呢?诸比库,杀生者因杀生之缘,生起现法的怖畏、怨恨,也生起来世的怖畏、怨恨,也感受心的苦与忧;离杀生者……如此,那怖畏、怨恨已寂止。
‘‘Yaṃ, bhikkhave, adinnādāyī…pe… surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.
「诸比库,不与取者……放逸之因的诸酒类者因放逸之因的诸酒类之缘,生起现法的怖畏、怨恨,也生起来世的怖畏、怨恨,也感受心的苦与忧;离放逸之因的诸酒类者既不生起现法的怖畏、怨恨,也不生起来世的怖畏、怨恨,也不感受心的苦与忧。离放逸之因的诸酒类者,如此,那怖畏、怨恨已寂止。这五种怖畏、怨恨已寂止。
‘‘Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Dhamme…pe… saṅghe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
「具有哪四种入流支呢?诸比库,于此,圣弟子具有对佛陀的证净:『如此,彼世尊……天人师、佛陀、世尊。』对法……对僧团……他具有圣者所喜之戒,无缺、无穿、无斑、无杂、自在、智者所赞、无所触、导向于定。他具有这四种入流支。
‘‘Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto ; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’’ti. Aṭṭhamaṃ.
「诸比库,当圣弟子的这五种怖畏、怨恨已寂止,并且具有这四种入流支时,他若愿意,可以自己记说自己:『我已尽地狱,已尽畜生界,已尽饿鬼界,已尽恶趣、苦界、堕处;我是入流者,不堕法,决定,以正觉为彼岸。』」第八经。
9. Āghātavatthusuttaṃ9. 恼害事经
§29
‘‘Navayimāni, bhikkhave, āghātavatthūni. Katamāni nava? ‘Anatthaṃ me acarī’ti āghātaṃ bandhati; ‘anatthaṃ me caratī’ti āghātaṃ bandhati; ‘anatthaṃ me carissatī’ti āghātaṃ bandhati; ‘piyassa me manāpassa anatthaṃ acarī’ti…pe… ‘anatthaṃ caratī’ti…pe… ‘anatthaṃ carissatī’ti āghātaṃ bandhati; ‘appiyassa me amanāpassa atthaṃ acarī’ti …pe… ‘atthaṃ caratī’ti…pe… ‘atthaṃ carissatī’ti āghātaṃ bandhati. Imāni kho, bhikkhave, nava āghātavatthūnī’’ti. Navamaṃ.
「诸比库!这九种嗔恨事。哪九种?『他对我作了无益』而结嗔恨;『他对我正作无益』而结嗔恨;『他对我将作无益』而结嗔恨;『他对我所爱、所喜者作了无益』而……『正作无益』而……『将作无益』而结嗔恨;『他对我所不爱、所不喜者作了利益』而……『正作利益』而……『将作利益』而结嗔恨。诸比库!这些是九种嗔恨事。」第九。
10. Āghātapaṭivinayasuttaṃ10. 恼害调伏经
§30
‘‘Navayime, bhikkhave, āghātapaṭivinayā. Katame nava? ‘Anatthaṃ me acari , taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; piyassa me manāpassa anatthaṃ acari…pe… anatthaṃ carati…pe… ‘anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; appiyassa me amanāpassa atthaṃ acari…pe… atthaṃ carati…pe… ‘atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti. Ime kho, bhikkhave, nava āghātapaṭivinayā’’ti. Dasamaṃ.
「诸比库!这九种嗔恨的调伏。哪九种?『他对我作了无益,从这里怎能得到呢?』而调伏嗔恨;『他对我正作无益,从这里怎能得到呢?』而调伏嗔恨;『他对我将作无益,从这里怎能得到呢?』而调伏嗔恨;『他对我所爱、所喜者作了无益』……『正作无益』……『将作无益,从这里怎能得到呢?』而调伏嗔恨;『他对我所不爱、所不喜者作了利益』……『正作利益』……『将作利益,从这里怎能得到呢?』而调伏嗔恨。诸比库!这些是九种嗔恨的调伏。」第十。
11. Anupubbanirodhasuttaṃ11. 次第灭经
§31
‘‘Navayime, bhikkhave, anupubbanirodhā. Katame nava? Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti; dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti; tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti; catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti; ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti; viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti; ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti ; nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti; saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Ime kho, bhikkhave, nava anupubbanirodhā’’ti . Ekādasamaṃ.
「诸比库!这九种次第灭。哪九种?证得初禅者,欲想已灭;证得第二禅者,寻与伺已灭;证得第三禅者,喜已灭;证得第四禅者,入出息已灭;证得空无边处者,色想已灭;证得识无边处者,空无边处想已灭;证得无所有处者,识无边处想已灭;证得非想非非想处者,无所有处想已灭;证得想受灭者,想与受已灭。诸比库!这些是九种次第灭。」第十一。
Sattāvāsavaggo tatiyo. · 有情居品第三
Tassuddānaṃ –
其摄颂——
Tiṭhānaṃ khaḷuṅko taṇhā, sattapaññā silāyupo;
住处、卡卢咖、渴爱,七慧、戒寿命;
Dve verā dve āghātāni, anupubbanirodhena cāti.
二怨恨、二嗔恨,以及次第灭。