4. Mahāvaggo4. 大品
4. Mahāvaggo4. 大品
1. Anupubbavihārasuttaṃ1. 次第住经
§32
‘‘Navayime , bhikkhave, anupubbavihārā. Katame nava? Paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ, ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatanaṃ, saññāvedayitanirodho – ime kho, bhikkhave, nava anupubbavihārā’’ti. Paṭhamaṃ.
「诸比库,这九种次第住。哪九种?初禅那、第二禅那、第三禅那、第四禅那、空无边处、识无边处、无所有处、非想非非想处、想受灭——诸比库,这些是九种次第住。」第一经。
2. Anupubbavihārasamāpattisuttaṃ2. 次第住等至经
§33
‘‘Navayimā, bhikkhave , anupubbavihārasamāpattiyo desessāmi, taṃ suṇātha…pe… katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo? Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso , bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
「诸比库,我将教导九种次第住定,你们听……诸比库,什么是九种次第住定?在那里诸欲灭尽,那些灭尽诸欲后而住者,我说:『确实那些具寿已离欲、已寂静、已度、已到彼岸,以那部分。』『在哪里诸欲灭尽,谁灭尽诸欲后而住——我不知道这个,我不见这个』,如此,若有人这样说,应该对他这样说——『贤友,这里比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,证得初禅那而住。在那里诸欲灭尽,那些灭尽诸欲后而住。』诸比库,确实不欺诈、不虚伪者会欢喜、随喜所说的『善哉』;欢喜、随喜所说的『善哉』后,会礼敬、合掌、亲近须跋。
‘‘Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
「在那里寻与伺灭尽,那些灭尽寻与伺后而住者,我说:『确实那些具寿已离欲、已寂静、已度、已到彼岸,以那部分。』『在哪里寻与伺灭尽,谁灭尽寻与伺后而住——我不知道这个,我不见这个』,如此,若有人这样说,应该对他这样说——『贤友,这里比库由于寻与伺的止息……证得第二禅那而住;在那里寻与伺灭尽,那些灭尽寻与伺后而住。』诸比库,确实不欺诈、不虚伪者会欢喜、随喜所说的『善哉』;欢喜、随喜所说的『善哉』后,会礼敬、合掌、亲近须跋。
‘‘Yattha pīti nirujjhati, ye ca pītiṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha pīti nirujjhati, ke ca pītiṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; ettha pīti nirujjhati, te ca pītiṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
「在那里喜灭尽,那些灭尽喜后而住者,我说:『确实那些具寿已离欲、已寂静、已度、已到彼岸,以那部分。』『在哪里喜灭尽,谁灭尽喜后而住——我不知道这个,我不见这个』,如此,若有人这样说,应该对他这样说——『贤友,这里比库由于喜的离去……证得第三禅那而住;在那里喜灭尽,那些灭尽喜后而住。』诸比库,确实不欺诈、不虚伪者会欢喜、随喜所说的『善哉』;欢喜、随喜所说的『善哉』后,会礼敬、合掌、亲近须跋。
‘‘Yattha upekkhāsukhaṃ nirujjhati, ye ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha upekkhāsukhaṃ nirujjhati, ke ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati; ettha upekkhāsukhaṃ nirujjhati, te ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
「在那里舍与乐灭尽,那些灭尽舍与乐后而住者,我说:『确实那些具寿已离欲、已寂静、已度、已到彼岸,以那部分。』『在哪里舍与乐灭尽,谁灭尽舍与乐后而住——我不知道这个,我不见这个』,如此,若有人这样说,应该对他这样说——『贤友,这里比库由于乐的舍断……证得第四禅那而住;在那里舍与乐灭尽,那些灭尽舍与乐后而住。』诸比库,确实不欺诈、不虚伪者会欢喜、随喜所说的『善哉』;欢喜、随喜所说的『善哉』后,会礼敬、合掌、亲近须跋。
‘‘Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha rūpasaññā nirujjhati , ke ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Ettha rūpasaññā nirujjhati, te ca rūpasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
「在那里色想灭尽,那些灭尽色想后而住者,我说:『确实那些具寿已离欲、已寂静、已度、已到彼岸,以那部分。』『在哪里色想灭尽,谁灭尽色想后而住——我不知道这个,我不见这个』,如此,若有人这样说,应该对他这样说——『贤友,这里比库完全超越诸色想,有对想灭没,不作意种种想,「空是无边的」,证得空无边处而住。在那里色想灭尽,那些灭尽色想后而住。』诸比库,确实不欺诈、不虚伪者会欢喜、随喜所说的『善哉』;欢喜、随喜所说的『善哉』后,会礼敬、合掌、亲近须跋。
‘‘Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
「在那里空无边处想灭尽,那些灭尽空无边处想后而住者,我说:『确实那些具寿已离欲、已寂静、已度、已到彼岸,以那部分。』『在哪里空无边处想灭尽,谁灭尽空无边处想后而住——我不知道这个,我不见这个』,如此,若有人这样说,应该对他这样说——『贤友,这里比库完全超越空无边处,「识是无边的」,证得识无边处而住。在那里空无边处想灭尽,那些灭尽空无边处想后而住。』诸比库,确实不欺诈、不虚伪者会欢喜、随喜所说的『善哉』;欢喜、随喜所说的『善哉』后,会礼敬、合掌、亲近须跋。
‘‘Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya ; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
「在那里识无边处想灭尽,那些灭尽识无边处想后而住者,我说:『确实那些具寿已离欲、已寂静、已度、已到彼岸,以那部分。』『在哪里识无边处想灭尽,谁灭尽识无边处想后而住——我不知道这个,我不见这个』,如此,若有人这样说,应该对他这样说——『贤友,这里比库完全超越识无边处,「无所有」,证得无所有处而住。在那里识无边处想灭尽,那些灭尽识无边处想后而住。』诸比库,确实不欺诈、不虚伪者会欢喜、随喜所说的『善哉』;欢喜、随喜所说的『善哉』后,会礼敬、合掌、亲近须跋。
‘‘Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.
「于无所有处想灭尽之处,凡灭尽、灭尽无所有处想而住者,我说:『确实那些具寿已离欲、已寂灭、已渡、已到彼岸,就此而言。』若有人如此说:『无所有处想于何处灭尽?谁灭尽、灭尽无所有处想而住?我不知此,我不见此』,如此说者,应如此对他说:『贤友!于此,比库完全超越无所有处,具足非想非非想处而住。于此无所有处想灭尽,彼等灭尽、灭尽无所有处想而住。』诸比库!确实,不欺诳、不虚伪者会随喜、欢喜所说的「善哉」;随喜、欢喜所说的「善哉」后,会礼敬、合掌、恭敬须跋。」
‘‘Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo’’ti. Dutiyaṃ.
「于非想非非想处想灭尽之处,凡灭尽、灭尽非想非非想处想而住者,我说:『确实那些具寿已离欲、已寂灭、已渡、已到彼岸,就此而言。』若有人如此说:『非想非非想处想于何处灭尽?谁灭尽、灭尽非想非非想处想而住?我不知此,我不见此』,如此说者,应如此对他说:『贤友!于此,比库完全超越非想非非想处,具足想受灭而住。于此非想非非想处想灭尽,彼等灭尽、灭尽非想非非想处想而住。』诸比库!确实,不欺诳、不虚伪者会随喜、欢喜所说的「善哉」;随喜、欢喜所说的「善哉」后,会礼敬、合掌、恭敬须跋。诸比库!这些是九次第住定。」第二经。
3. Nibbānasukhasuttaṃ3. 涅槃乐经
§34
Ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘sukhamidaṃ, āvuso, nibbānaṃ. Sukhamidaṃ , āvuso, nibbāna’’nti. Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – ‘‘kiṃ panettha, āvuso sāriputta, sukhaṃ yadettha natthi vedayita’’nti? ‘‘Etadeva khvettha, āvuso, sukhaṃ yadettha natthi vedayitaṃ. Pañcime, āvuso, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, āvuso, pañca kāmaguṇā. Yaṃ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccatāvuso, kāmasukhaṃ.
一时,具寿沙利子住在王舍城竹林栗鼠饲养处。于此,具寿沙利子对诸比库说:「贤友们!此涅槃是乐。贤友们!此涅槃是乐。」如是所说时,具寿伍大夷对具寿沙利子如此说:「贤友沙利子!于此何为乐?于此无所受。」「贤友!于此正是此为乐,于此无所受。贤友!有此五欲功德。何为五?眼所识之色,可爱、可喜、可意、可爱之色、与欲相应、能引染;耳所识之声……鼻所识之香……舌所识之味……身所识之触,可爱、可喜、可意、可爱之色、与欲相应、能引染——贤友!这些是五欲功德。贤友!缘此五欲功德而生起之乐与喜悦,贤友!此称为欲乐。」
‘‘Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.
「贤友!于此,比库离诸欲……具足初禅那而住。贤友!若此比库以此住而住时,与欲相应之想作意现起,此对他是疾病。贤友!譬如乐者生起苦,仅为疾病;如是彼与欲相应之想作意现起,此对他是疾病。贤友!凡疾病,此苦已为世尊所说。贤友!以此理趣亦应了知:涅槃是乐。」
‘‘Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti . Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.
「再者,贤友!比库由于寻伺之止息……具足第二禅那而住。贤友!若此比库以此住而住时,与寻相应之想作意现起,此对他是疾病。贤友!譬如乐者生起苦,仅为疾病;如是彼与寻相应之想作意现起,此对他是疾病。贤友!凡疾病,此苦已为世尊所说。贤友!以此理趣亦应了知:涅槃是乐。」
‘‘Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi , āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.
「再者,贤友!比库由于喜之离去……具足第三禅那而住。贤友!若此比库以此住而住时,与喜相应之想作意现起,此对他是疾病。贤友!譬如乐者生起苦,仅为疾病;如是彼与喜相应之想作意现起,此对他是疾病。贤友!凡疾病,此苦已为世尊所说。贤友!以此理趣亦应了知:涅槃是乐。」
‘‘Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.
「再者,贤友!比库由于乐之舍断……具足第四禅那而住。贤友!若此比库以此住而住时,与舍相应之想作意现起,此对他是疾病。贤友!譬如乐者生起苦,仅为疾病;如是彼与舍相应之想作意现起,此对他是疾病。贤友!凡疾病,此苦已为世尊所说。贤友!以此理趣亦应了知:涅槃是乐。」
‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te rūpasahagatā saññāmanasikārā samudācaranti . Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.
「再者,贤友!比库完全超越诸色想,有对想灭没,不作意种种想,『虚空是无边的』,具足虚空无边处而住。贤友!若此比库以此住而住时,与色相应之想作意现起,此对他是疾病。贤友!譬如乐者生起苦,仅为疾病;如是彼与色相应之想作意现起,此对他是疾病。贤友!凡疾病,此苦已为世尊所说。贤友!以此理趣亦应了知:涅槃是乐。」
‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. Tassa ce , āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.
「再者,诸友,比库完全超越空无边处,『识是无边的』,证入识无边处而住。诸友,若当那位比库以此住而住时,与空无边处俱的想与作意现起,那对他来说是疾病。诸友,犹如乐者生起苦,仅为了疾病;同样地,那些与空无边处俱的想与作意对他现起,那对他来说是疾病。诸友,凡疾病者,此苦已被世尊所说。诸友,以此理趣也应了知:涅槃是乐。」
‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.
「再者,诸友,比库完全超越识无边处,『无所有』,证入无所有处而住。诸友,若当那位比库以此住而住时,与识无边处俱的想与作意现起,那对他来说是疾病。诸友,犹如乐者生起苦,仅为了疾病;同样地,那些与识无边处俱的想与作意对他现起,那对他来说是疾病。诸友,凡疾病者,此苦已被世尊所说。诸友,以此理趣也应了知:涅槃是乐。」
‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.
「再者,诸友,比库完全超越无所有处,证入非想非非想处而住。诸友,若当那位比库以此住而住时,与无所有处俱的想与作意现起,那对他来说是疾病。诸友,犹如乐者生起苦,仅为了疾病;同样地,那些与无所有处俱的想与作意对他现起,那对他来说是疾病。诸友,凡疾病者,此苦已被世尊所说。诸友,以此理趣也应了知:涅槃是乐。」
‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbāna’’nti. Tatiyaṃ.
「再者,诸友,比库完全超越非想非非想处,证入想受灭而住,以慧见而他的诸漏已尽。诸友,以此理趣也应了知:涅槃是乐。」第三经。
4. Gāvīupamāsuttaṃ4. 牛譬喻经
§35
‘‘Seyyathāpi , bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. Tassā evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti. Sā purimaṃ pādaṃ na suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya. Sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya; yasmiṃ cassā padese ṭhitāya evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti tañca padesaṃ na sotthinā paccāgaccheyya. Taṃ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; so taṃ nimittaṃ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṃ adhiṭṭhāti.
「诸比库,譬如山地母牛,愚痴、不熟练、不知地域、不善巧于在险峻的山地行走。她如此想:『我何不前往未曾去过的方向,吃未曾吃过的草,饮未曾饮过的水?』她未将前足善安立而提起后足。她既不能前往未曾去过的方向,也不能吃未曾吃过的草,也不能饮未曾饮过的水;而她站在那处所时如此想:『我何不前往未曾去过的方向,吃未曾吃过的草,饮未曾饮过的水?』她也不能安全地返回那处所。那是什么原因?诸比库,因为那山地母牛愚痴、不熟练、不知地域、不善巧于在险峻的山地行走。诸比库,同样地,这里某位比库愚痴、不熟练、不知地域、不善巧,离诸欲,离诸不善法,有寻、有伺,离生喜乐,证入初禅那而住;他不亲近那相,不修习,不多作,不善确立而确立。」
‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya’nti. So na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya’nti. So na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ. Ayaṃ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ’’’.
「他如此想:『我何不以寻伺的止息,内净,心一境性,无寻、无伺,定生喜乐,证入第二禅那而住?』他不能以寻伺的止息……证入第二禅那而住。他如此想:『我何不离诸欲,离诸不善法,有寻、有伺,离生喜乐,证入初禅那而住?』他不能离诸欲……证入初禅那而住。诸比库,这被称为『比库两边堕落,两边退失,犹如那山地母牛,愚痴、不熟练、不知地域、不善巧于在险峻的山地行走』。」
‘‘Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ. Tassā evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti. Sā purimaṃ pādaṃ suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya. Sā agatapubbañceva disaṃ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya. Yasmiṃ cassā padese ṭhitāya evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti tañca padesaṃ sotthinā paccāgaccheyya. Taṃ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
「诸比库,譬如山地母牛,贤智、熟练、知地域、善巧于在险峻的山地行走。她如此想:『我何不前往未曾去过的方向,吃未曾吃过的草,饮未曾饮过的水?』她将前足善安立后提起后足。她能前往未曾去过的方向,能吃未曾吃过的草,能饮未曾饮过的水。而她站在那处所时如此想:『我何不前往未曾去过的方向,吃未曾吃过的草,饮未曾饮过的水?』她能安全地返回那处所。那是什么原因?诸比库,因为那山地母牛贤智、熟练、知地域、善巧于在险峻的山地行走。诸比库,同样地,这里某位比库贤智、熟练、知地域、善巧,离诸欲,离诸不善法,有寻、有伺,离生喜乐,证入初禅那而住。他亲近那相,修习,多作,善确立而确立。」
‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya’nti. So dutiyaṃ jhānaṃ anabhihiṃsamāno vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
「他如此想:『我何不以寻伺的止息,内净,心一境性,无寻、无伺,定生喜乐,证入第二禅那而住?』他不损害第二禅那,以寻伺的止息……证入第二禅那而住。他亲近那相,修习,多作,善确立而确立。」
‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti – upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyya’nti. So tatiyaṃ jhānaṃ anabhihiṃsamāno pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
「他这样想:『我何不以喜的离去而住于舍、具念、正知,以身体验乐,诸圣者所说的「舍、具念、乐住」,证入第三禅那而住』。他不渴求第三禅那,以喜的离去……证入第三禅那而住。他亲近那相、修习、多作,善决意而决意。
‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya’nti. So catutthaṃ jhānaṃ anabhihiṃsamāno sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
「他这样想:『我何不以乐的舍断与苦的舍断,先前喜忧的灭没,不苦不乐,舍念清净,证入第四禅那而住』。他不渴求第四禅那,以乐的舍断……证入第四禅那而住。他亲近那相、修习、多作,善决意而决意。
‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihareyya’nti. So ākāsānañcāyatanaṃ anabhihiṃsamāno sabbaso rūpasaññānaṃ samatikkamā …pe… ākāsānañcāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
「他这样想:『我何不以一切色想的超越,撞击想的灭没,不作意种种想,「虚空是无边的」,证入虚空无边处而住』。他不渴求虚空无边处,以一切色想的超越……证入虚空无边处而住。他亲近那相、修习、多作,善决意而决意。
‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja vihareyya’nti. So viññāṇañcāyatanaṃ anabhihiṃsamāno sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
「他这样想:『我何不以一切虚空无边处的超越,「识是无边的」,证入识无边处而住』。他不渴求识无边处,以一切虚空无边处的超越,「识是无边的」,证入识无边处而住。他亲近那相、修习、多作,善决意而决意。
‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyya’nti. So ākiñcaññāyatanaṃ anabhihiṃsamāno sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
「他这样想:『我何不以一切识无边处的超越,「无所有」,证入无所有处而住』。他不渴求无所有处,以一切识无边处的超越,「无所有」,证入无所有处而住。他亲近那相、修习、多作,善决意而决意。
‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya’nti. So nevasaññānāsaññāyatanaṃ anabhihiṃsamāno sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.
「他这样想:『我何不以一切无所有处的超越,证入非想非非想处而住』。他不渴求非想非非想处,以一切无所有处的超越,证入非想非非想处而住。他亲近那相、修习、多作,善决意而决意。
‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyya’nti. So saññāvedayitanirodhaṃ anabhihiṃsamāno sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.
「他这样想:『我何不以一切非想非非想处的超越,证入想受灭而住』。他不渴求想受灭,以一切非想非非想处的超越,证入想受灭而住。
‘‘Yato kho, bhikkhave, bhikkhu taṃ tadeva samāpattiṃ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṃ hoti kammaññaṃ. Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito. So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
「诸比库!当比库对那同一等至证入又出起时,他的心柔软、适业。以柔软、适业之心,无量的定善修习。以善修习的无量定,他倾心于任何应以证智作证的法以作证智时,在每一处,若有[适当的]基础,他都达到能作证的能力。」
‘‘So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ, ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko 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:一人变多人,多人变一人……乃至以身自在行至梵天界』,于任何适当的情况下,他达到能作证的能力。」
‘‘So sace ākaṅkhati – dibbāya sotadhātuyā…pe… sati sati āyatane.
「若他希望——以清净超人的天耳界……于任何适当的情况下。」
‘‘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… 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——『我应以心了知其他有情、其他补特伽罗的心:有贪的心应了知为有贪的心,离贪的心应了知为离贪的心,有嗔的心应了知为有嗔的心,离嗔的心应了知为离嗔的心,有痴的心应了知为有痴的心,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……未解脱的心应了知为未解脱的心』,于任何适当的情况下,他达到能作证的能力。」
‘‘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……乃至如此有行相、有细节地忆念种种宿住』,于任何适当的情况下,他达到能作证的能力。」
‘‘So sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
「若他希望——『以清净超人的天眼……应了知随业而去的有情』,于任何适当的情况下,他达到能作证的能力。」
‘‘So sace ākaṅkhati – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti. Catutthaṃ.
「若他希望——『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』,于任何适当的情况下,他达到能作证的能力。」第四。
5. Jhānasuttaṃ5. 禅那经
§36
‘‘Paṭhamampāhaṃ , bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi ; dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; viññāṇañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; nevasaññānāsaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; saññāvedayitanirodhampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi.
「诸比库,我说依第一禅那而诸漏尽;诸比库,我说依第二禅那而诸漏尽;诸比库,我说依第三禅那而诸漏尽;诸比库,我说依第四禅那而诸漏尽;诸比库,我说依空无边处而诸漏尽;诸比库,我说依识无边处而诸漏尽;诸比库,我说依无所有处而诸漏尽;诸比库,我说依非想非非想处而诸漏尽;诸比库,我说依想受灭而诸漏尽。」
‘‘‘Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti . So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.
「『诸比库,我说依第一禅那而诸漏尽』,如此已说此。缘于什么而说此?诸比库,于此,比库离诸欲……具足住于第一禅那。凡在那里有色所属、受所属、想所属、行所属、识所属者,他随观那些法为无常、为苦、为病、为痈、为刺、为痛、为疾、为他、为坏、为空、为无我。他从那些法令心转离。他从那些法令心转离后,引导心向不死界——『此是寂静,此是殊胜,即:一切行的止息,一切依的舍弃,渴爱的灭尽,离贪,灭,涅槃』。他住立于此而达到诸漏尽。若他未达到诸漏尽,则以那法贪、以那法喜,由于五下分结的灭尽,成为化生者,在那里般涅槃,不从那世界再来。」
‘‘Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā ; evamevaṃ kho , bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti . So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. ‘Paṭhamampāhaṃ , bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「诸比库,譬如弓箭手或弓箭手的弟子,在草人或土堆上练习,他在其后的时候成为能射远、能穿靶、能破坏大身体者;同样地,诸比库,比库离诸欲……证入初禅而住。凡在那里有色所属、受所属、想所属、行所属、识所属者,他随观那些法为无常、为苦、为病、为痈、为刺、为痛、为疾、为他、为坏、为空、为无我。他使心从那些法转离。他使心从那些法转离后,引导心向不死界——『这是寂静的,这是殊胜的,即:一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。』他住立于此而达到诸漏尽。若他未达到诸漏尽,则以那法贪、以那法喜,由于五下分结的完全灭尽,他成为化生者,在那里般涅槃,从那世间不再来的法。『诸比库,我说依初禅而有诸漏尽』,如此所说者,缘此而说。」
‘‘Dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya…pe… tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya… ‘catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.
「『诸比库,我说依第二禅……诸比库,我说依第三禅……诸比库,我说依第四禅而有诸漏尽』,如此所说者。缘何而说?诸比库,于此,比库以舍乐与舍苦,先前喜忧已灭没故,证入不苦不乐、舍念清净的第四禅而住。凡在那里有色所属、受所属、想所属、行所属、识所属者,他随观那些法为无常、为苦、为病、为痈、为刺、为痛、为疾、为他、为坏、为空、为无我。他使心从那些法转离。他使心从那些法转离后,引导心向不死界——『这是寂静的,这是殊胜的,即:一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。』他住立于此而达到诸漏尽。若他未达到诸漏尽,则以那法贪、以那法喜,由于五下分结的完全灭尽,他成为化生者,在那里般涅槃,从那世间不再来的法。」
‘‘Seyyathāpi , bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā ; evamevaṃ kho, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ…pe… anāvattidhammo tasmā lokā. ‘Catutthampāhaṃ , bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「诸比库,譬如弓箭手或弓箭手的弟子,在草人或土堆上练习,他在其后的时候成为能射远、能穿靶、能破坏大身体者;同样地,诸比库,比库以舍乐与舍苦,先前喜忧已灭没故,证入不苦不乐、舍念清净的第四禅而住。凡在那里有色所属、受所属……从那世间不再来的法。『诸比库,我说依第四禅而有诸漏尽』,如此所说者,缘此而说。」
‘‘‘Ākāsānañcāyatanampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.
「『诸比库,我说依空无边处禅那而有诸漏尽』,如此所说者。缘何而说?诸比库,于此,比库完全超越诸色想,诸有对想灭没故,不作意种种想故,『虚空是无边的』,证入空无边处而住。凡在那里有受所属、想所属、行所属、识所属者,他随观那些法为无常、为苦、为病、为痈、为刺、为痛、为疾、为他、为坏、为空、为无我。他使心从那些法转离。他使心从那些法转离后,引导心向不死界——『这是寂静的,这是殊胜的,即:一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。』他住立于此而达到诸漏尽。若他未达到诸漏尽,则以那法贪、以那法喜,由于五下分结的完全灭尽,他成为化生者,在那里般涅槃,从那世间不再来的法。」
‘‘Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṃ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ…pe… anāvattidhammo tasmā lokā. ‘Ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「诸比库,譬如弓箭手或弓箭手的弟子,在草人或土堆上练习,他在其后的时候成为能射远、能穿靶、能破坏大身体者;同样地,诸比库,比库完全超越诸色想,诸有对想灭没故,不作意种种想故,『虚空是无边的』,证入空无边处而住。凡在那里有受所属、想所属……从那世间不再来的法。『诸比库,我说依空无边处而有诸漏尽』,如此所说者,缘此而说。」
‘‘‘Viññāṇañcāyatanampāhaṃ , bhikkhave, nissāya…pe… ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ . Kiñcetaṃ paṭicca vuttaṃ? Idha , bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.
「『诸比库,我说依识无边处……诸比库,我说依无所有处而有诸漏尽』,如此所说者。缘何而说?诸比库,于此,比库完全超越识无边处,『无有任何事物』,证入无所有处而住。凡在那里有受所属、想所属、行所属、识所属者,他随观那些法为无常、为苦、为病、为痈、为刺、为痛、为疾、为他、为坏、为空、为无我。他使心从那些法转离。他使心从那些法转离后,引导心向不死界——『这是寂静的,这是殊胜的,即:一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。』他住立于此而达到诸漏尽。若他未达到诸漏尽,则以那法贪、以那法喜,由于五下分结的完全灭尽,他成为化生者,在那里般涅槃,从那世间不再来的法。」
‘‘Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṃ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. ‘Ākiñcaññāyatanampāhaṃ, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「诸比库,譬如弓箭手或弓箭手的弟子,在草人或土堆上练习,他在其后的时候成为能射远、能穿靶、能破坏大身体者;同样地,诸比库,比库完全超越识无边处,『无有任何事物』,证入无所有处而住。凡在那里有受所属、想所属、行所属、识所属者,他随观那些法为无常、为苦、为病、为痈、为刺、为痛、为疾、为他、为坏、为空、为无我。他使心从那些法转离。他使心从那些法转离后,引导心向不死界——『这是寂静的,这是殊胜的,即:一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。』他住立于此而达到诸漏尽。若他未达到诸漏尽,则以那法贪、以那法喜,由于五下分结的完全灭尽,他成为化生者,在那里般涅槃,从那世间不再来的法。『诸比库,我说依无所有处而有诸漏尽』,如此所说者,缘此而说。」
‘‘Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho. Yāni ca kho imāni, bhikkhave, nissāya dve āyatanāni – nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete , bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī’’ti. Pañcamaṃ.
「诸比库,如此,凡至想等至,至此有智的证得。诸比库,凡这两处——非想非非想处等至与想受灭,诸比库,我说这些应由善巧等至、善巧出等至的禅修者,证入后出起后,正确地说明。」第五经
6. Ānandasuttaṃ6. 阿难经
§37
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –
一时,具寿阿难住在国桑比的瞿师多园。在那里,具寿阿难对诸比库说:「诸具寿比库!」「具寿!」那些比库回答具寿阿难。具寿阿难说了这个:
‘‘Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Tadeva nāma cakkhuṃ bhavissati te rūpā tañcāyatanaṃ no paṭisaṃvedissati . Tadeva nāma sotaṃ bhavissati te saddā tañcāyatanaṃ no paṭisaṃvedissati. Tadeva nāma ghānaṃ bhavissati te gandhā tañcāyatanaṃ no paṭisaṃvedissati. Sāva nāma jivhā bhavissati te rasā tañcāyatanaṃ no paṭisaṃvedissati. Sova nāma kāyo bhavissati te phoṭṭhabbā tañcāyatanaṃ no paṭisaṃvedissatī’’ti.
「具寿们,真是稀有!具寿们,真是未曾有!那位知者、见者、阿拉汉、正等正觉者世尊已觉悟了在狭窄中获得空间之法,为了众生的清净,为了超越愁、悲,为了灭尽苦、忧,为了证得正理,为了现证涅槃。那眼确实存在,那些色确实存在,但他不感受那处。那耳确实存在,那些声确实存在,但他不感受那处。那鼻确实存在,那些香确实存在,但他不感受那处。那舌确实存在,那些味确实存在,但他不感受那处。那身确实存在,那些触确实存在,但他不感受那处。」
Evaṃ vutte āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca – ‘‘saññīmeva nu kho, āvuso ānanda, tadāyatanaṃ no paṭisaṃvedeti udāhu asaññī’’ti? ‘‘Saññīmeva kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti, no asaññī’’ti.
如是说时,具寿伍达夷对具寿阿难说了这个:「具寿阿难,是有想者不感受那处,还是无想者?」「具寿,是有想者不感受那处,不是无想者。」
‘‘Kiṃsaññī panāvuso, tadāyatanaṃ no paṭisaṃvedetī’’ti? ‘‘Idhāvuso, bhikkhu, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.
「具寿,是什么想者不感受那处呢?」「具寿,在此,比库完全超越色想,灭尽有对想,不作意种种想,『空是无边的』,成就空无边处而住。具寿,如此有想者也不感受那处。
‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.
「再者,具寿,比库完全超越空无边处,『识是无边的』,成就识无边处而住。具寿,如此有想者也不感受那处。
‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho , āvuso, tadāyatanaṃ no paṭisaṃvedetī’’ti.
「再者,具寿,比库完全超越识无边处,『无所有』,成就无所有处而住。具寿,如此有想者也不感受那处。」
‘‘Ekamidāhaṃ, āvuso, samayaṃ sākete viharāmi añjanavane migadāye. Atha kho, āvuso, jaṭilavāsikā bhikkhunī yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, āvuso, jaṭilavāsikā bhikkhunī maṃ etadavoca – ‘yāyaṃ, bhante ānanda, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato , vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. Ayaṃ, bhante ānanda, samādhi kiṃphalo vutto bhagavatā’’’ti?
「具寿们,一时我住在沙给德的安阇那林鹿野苑。具寿们,那时,结发外道女比库尼来到我这里;来到后,礼敬我,站在一边。具寿们,站在一边的结发外道女比库尼对我说了这个:『具寿阿难,这个定不倾向、不倾离、不以有行的抑止而被阻止,因解脱而住立,因住立而满足,因满足而不战栗。具寿阿难,世尊说这个定有什么果?』」
‘‘Evaṃ vutte, sohaṃ, āvuso, jaṭilavāsikaṃ bhikkhuniṃ etadavocaṃ – ‘yāyaṃ, bhagini, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato, vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. Ayaṃ, bhagini, samādhi aññāphalo vutto bhagavatā’ti. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedetī’’ti. Chaṭṭhaṃ.
「如是说时,具寿们,我对结发外道女比库尼说了这个:『姊妹,这个定不倾向、不倾离、不以有行的抑止而被阻止,因解脱而住立,因住立而满足,因满足而不战栗。姊妹,世尊说这个定有智果。』具寿们,如此有想者也不感受那处。」第六。
7. Lokāyatikasuttaṃ7. 世俗论者经
§38
Atha kho dve lokāyatikā brāhmaṇā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ –
那时,两位顺世派婆罗门前往世尊所在之处;抵达后,与世尊互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的那些婆罗门对世尊如此说——
‘‘Pūraṇo, bho gotama, kassapo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So evamāha – ‘ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī’ti. Ayampi , bho gotama, nigaṇṭho nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So evamāha – ‘ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī’ti. Imesaṃ, bho gotama, ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā’’ti?
「果德玛尊者,富兰那·咖沙巴宣称一切知、一切见、无余的智见——『无论我行、住、睡、醒,智见恒常、持续地现起』。他如此说——『我以无边的智,知、见无边的世间而住』。果德玛尊者,这位尼干陀·那他子也宣称一切知、一切见、无余的智见——『无论我行、住、睡、醒,智见恒常、持续地现起』。他如此说——『我以无边的智,知、见无边的世间而住』。果德玛尊者,这两位宣称智者,两位互相矛盾的说法者,谁说真实,谁说虚妄?」
‘‘Alaṃ, brāhmaṇā! Tiṭṭhatetaṃ – ‘imesaṃ ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā’ti. Dhammaṃ vo, brāhmaṇā, desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho te brāhmaṇā bhagavato paccassosuṃ. Bhagavā etadavoca –
「够了,婆罗门们!且置『这两位宣称智者,两位互相矛盾的说法者,谁说真实,谁说虚妄』。婆罗门们,我将为你们说法,你们听,善加作意;我将说。」「是的,尊者」,那些婆罗门回答世尊。世尊如此说——
‘‘Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena. Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya; evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo atha puratthimāya disāya ṭhito puriso evaṃ vadeyya – ‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya. Atha pacchimāya disāya…pe… atha uttarāya disāya… atha dakkhiṇāya disāya ṭhito puriso evaṃ vadeyya – ‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya. Taṃ kissa hetu? Nāhaṃ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi. Na cāhaṃ, brāhmaṇā, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.
「婆罗门们,譬如四个人站在四方,具足最高的速度与最高的步幅。他们具足这样的速度,譬如强弓的弓手,善巧、训练有素、熟练、有经验者,能以轻箭、少用力地射穿多罗树的影子;具足这样的步幅,譬如从东海到西海。那时,站在东方的人如此说——『我将以行走到达世间的边际』。他除了食、饮、嚼、尝之外,除了大小便之外,除了消除睡眠与疲劳之外,寿命百岁、活百岁、行走百年,未到达世间的边际就中途死去。那时,在西方...在北方...站在南方的人如此说——『我将以行走到达世间的边际』。他除了食、饮、嚼、尝之外,除了大小便之外,除了消除睡眠与疲劳之外,寿命百岁、活百岁、行走百年,未到达世间的边际就中途死去。那是什么原因?婆罗门们,我不说以这样的奔走能知、见、到达世间的边际。婆罗门们,我也不说未到达世间的边际就能作苦的终结。
‘‘Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati.
「婆罗门们,在圣者之律中,这五种欲功德被称为世间。哪五种?眼识知的色,可爱、可意、合意、可爱之色、与欲相应、能引起染著的;耳识知的声...鼻识知的香...舌识知的味...身识知的触,可爱、可意、合意、可爱之色、与欲相应、能引起染著的;婆罗门们,在圣者之律中,这五种欲功德被称为世间。
‘‘Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi , brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’’’ti.
「婆罗门们,于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜、乐,成就初禅那而住。婆罗门们,这被称为『比库到达世间的边际,住于世间的边际』。其他人对他如此说——『这位也被世间所摄,这位也未从世间出离』。婆罗门们,我也如此说——『这位也被世间所摄,这位也未从世间出离』。
‘‘Puna caparaṃ, brāhmaṇā, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’’’ti.
「婆罗门们,再者,比库由于寻、伺的止息...成就第二禅那...第三禅那...第四禅那而住。婆罗门们,这被称为『比库到达世间的边际,住于世间的边际』。其他人对他如此说——『这位也被世间所摄,这位也未从世间出离』。婆罗门们,我也如此说——『这位也被世间所摄,这位也未从世间出离』。
‘‘Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti . Ahampi hi, brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’’’ti.
「婆罗门们,再者,比库以一切超越色想,以有对想的灭没,以不作意种种想,『虚空是无边的』,成就虚空无边处而住。婆罗门们,这被称为『比库到达世间的边际,住于世间的边际』。其他人对他如此说——『这位也被世间所摄,这位也未从世间出离』。婆罗门们,我也如此说——『这位也被世间所摄,这位也未从世间出离』。
‘‘Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati…pe… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā , ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’’’ti.
「再者,婆罗门们,比库完全超越空无边处,『识是无边的』,成就识无边处而住……完全超越识无边处,『无所有』,成就无所有处而住……完全超越无所有处,成就非想非非想处而住。婆罗门们,这被称为『比库到达世间的边际,住于世间的边际』。其他人这样对我说——『这位也被世间所包围,这位也未从世间脱离』。婆罗门们,我也这样说——『这位也被世间所包围,这位也未从世间脱离』。」
‘‘Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati tiṇṇo loke visattika’’’nti. Sattamaṃ.
「再者,婆罗门们,比库完全超越非想非非想处,成就想受灭而住,以慧见,他的诸漏灭尽。婆罗门们,这被称为『比库到达世间的边际,住于世间的边际,已超越世间的执着』。」第七经。
8. Devāsurasaṅgāmasuttaṃ8. 天阿苏罗战经
§39
‘‘Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, bhikkhave, saṅgāme asurā jiniṃsu, devā parājayiṃsu . Parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā. Atha kho, bhikkhave, devānaṃ etadahosi – ‘abhiyanteva kho asurā. Yaṃnūna mayaṃ dutiyampi asurehi saṅgāmeyyāmā’ti. Dutiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ. Dutiyampi kho, bhikkhave, asurāva jiniṃsu, devā parājayiṃsu. Parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā’’.
「诸比库,过去世,天人与阿修罗的战争爆发了。诸比库,在那场战争中,阿修罗们胜利了,天人们战败了。诸比库,战败的天人们面向北方逃走,阿修罗们追赶。诸比库,那时,天人们这样想——『阿修罗们正在追赶。我们何不再次与阿修罗们战斗呢?』诸比库,天人们第二次与阿修罗们战斗。诸比库,第二次,阿修罗们胜利了,天人们战败了。诸比库,战败的天人们面向北方逃走,阿修罗们追赶。」
Atha kho, bhikkhave, devānaṃ etadahosi – ‘abhiyanteva kho asurā. Yaṃnūna mayaṃ tatiyampi asurehi saṅgāmeyyāmā’ti. Tatiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ. Tatiyampi kho , bhikkhave, asurāva jiniṃsu, devā parājayiṃsu. Parājitā ca, bhikkhave, devā bhītā devapuraṃyeva pavisiṃsu. Devapuragatānañca pana , bhikkhave, devānaṃ etadahosi – ‘bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā asurehī’ti. Asurānampi, bhikkhave, etadahosi – ‘bhīruttānagatena kho dāni devā etarahi attanā viharanti akaraṇīyā amhehī’ti.
「诸比库,那时,天人们这样想——『阿修罗们正在追赶。我们何不第三次与阿修罗们战斗呢?』诸比库,天人们第三次与阿修罗们战斗。诸比库,第三次,阿修罗们胜利了,天人们战败了。诸比库,战败的天人们恐惧地进入天城。诸比库,进入天城的天人们这样想——『现在我们以恐惧到达的自己而住,阿修罗们对我们无能为力。』诸比库,阿修罗们也这样想——『现在天人们以恐惧到达的自己而住,我们对他们无能为力。』」
‘‘Bhūtapubbaṃ , bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā. Atha kho, bhikkhave, asurānaṃ etadahosi – ‘abhiyanteva kho devā. Yaṃnūna mayaṃ dutiyampi devehi saṅgāmeyyāmā’ti. Dutiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ. Dutiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā’’.
「诸比库,过去世,天人与阿修罗的战争爆发了。诸比库,在那场战争中,天人们胜利了,阿修罗们战败了。诸比库,战败的阿修罗们面向南方逃走,天人们追赶。诸比库,那时,阿修罗们这样想——『天人们正在追赶。我们何不再次与天人们战斗呢?』诸比库,阿修罗们第二次与天人们战斗。诸比库,第二次,天人们胜利了,阿修罗们战败了。诸比库,战败的阿修罗们面向南方逃走,天人们追赶。」
Atha kho, bhikkhave, asurānaṃ etadahosi – ‘abhiyanteva kho devā. Yaṃnūna mayaṃ tatiyampi devehi saṅgāmeyyāmā’ti. Tatiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ. Tatiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā bhītā asurapuraṃyeva pavisiṃsu. Asurapuragatānañca pana, bhikkhave, asurānaṃ etadahosi – ‘bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā devehī’ti. Devānampi, bhikkhave, etadahosi – ‘bhīruttānagatena kho dāni asurā etarahi attanā viharanti akaraṇīyā amhehī’ti.
「诸比库,那时,阿修罗们这样想——『天人们正在追赶。我们何不第三次与天人们战斗呢?』诸比库,阿修罗们第三次与天人们战斗。诸比库,第三次,天人们胜利了,阿修罗们战败了。诸比库,战败的阿修罗们恐惧地进入阿修罗城。诸比库,进入阿修罗城的阿修罗们这样想——『现在我们以恐惧到达的自己而住,天人们对我们无能为力。』诸比库,天人们也这样想——『现在阿修罗们以恐惧到达的自己而住,我们对他们无能为力。』」
‘‘Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – ‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti . Mārassāpi, bhikkhave, pāpimato evaṃ hoti – ‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati akaraṇīyo mayha’’’nti.
「诸比库,正是如此,当比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,成就初禅而住时,诸比库,在那时,比库这样想——『现在我以恐惧到达的自己而住,魔对我无能为力。』诸比库,恶魔也这样想——『现在比库以恐惧到达的自己而住,对我无能为力。』」
‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – ‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti. Mārassāpi, bhikkhave, pāpimato evaṃ hoti – ‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati, akaraṇīyo mayha’’’nti.
「诸比库,当比库由于寻伺的止息……成就第二禅……第三禅……第四禅而住时,诸比库,在那时,比库这样想——『现在我以恐惧到达的自己而住,魔对我无能为力。』诸比库,恶魔也这样想——『现在比库以恐惧到达的自己而住,对我无能为力。』」
‘‘Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattika’’’nti.
「诸比库,当比库完全超越一切色想,有对想灭没,不作意种种想,『空是无边的』,证入空无边处而住。诸比库,这称为『比库使魔到达终点,消灭了魔眼的足迹,魔波旬不能见,已超越世间的执着』。」
‘‘Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattika’’’nti. Aṭṭhamaṃ.
「诸比库,当比库完全超越一切空无边处,『识是无边的』,证入识无边处而住……完全超越一切识无边处,『无所有』,证入无所有处而住……完全超越一切无所有处,证入非想非非想处而住……完全超越一切非想非非想处,证入想受灭而住,以慧见而他的诸漏已尽。诸比库,这称为『比库使魔到达终点,消灭了魔眼的足迹,魔波旬不能见,已超越世间的执着』。」第八。
9. Nāgasuttaṃ9. 龙经
§40
‘‘Yasmiṃ , bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā tiṇaggāni chindanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi obhaggobhaggaṃ sākhābhaṅgaṃ khādanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ , bhikkhave, samaye āraññikassa nāgassa ogāhaṃ otiṇṇassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā soṇḍāya udakaṃ āloḷenti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa ogāhā uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.
「诸比库,当住在森林的龙象沉浸于食物处时,象、母象、小象、幼象走在前面咬断草尖,诸比库,那住在森林的龙象因此而苦恼、羞愧、厌恶。诸比库,当住在森林的龙象沉浸于食物处时,象、母象、小象、幼象啃食折断的树枝,诸比库,那住在森林的龙象因此而苦恼、羞愧、厌恶。诸比库,当住在森林的龙象下到水中时,象、母象、小象、幼象走在前面用鼻搅浑水,诸比库,那住在森林的龙象因此而苦恼、羞愧、厌恶。诸比库,当住在森林的龙象从水中出来时,母象们擦着身体走过,诸比库,那住在森林的龙象因此而苦恼、羞愧、厌恶。」
‘‘Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti – ‘ahaṃ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi . Chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti , āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyya’nti. So aparena samayena eko gaṇasmā vūpakaṭṭho viharati, acchinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṃ na khādanti , anāvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti.
「诸比库,那时住在森林的龙象这样想:『我现在与象、母象、小象、幼象拥挤而住。我啃食被咬断尖端的草,他们啃食我折断的树枝,我饮用浑浊的水,当我从水中出来时,母象们擦着身体走过。我何不独自离开象群而住呢?』他于后时独自离开象群而住,啃食未被咬断尖端的草,他们不啃食折断的树枝,饮用未浑浊的水,当他从水中出来时,母象们不擦着身体走过。」
‘‘Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti – ‘ahaṃ kho pubbe ākiṇṇo vihāsiṃ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu. Sohaṃ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṃ bhañjitvā sākhābhaṅgena kāyaṃ parimajjitvā attamano soṇḍaṃ saṃharati ,.
「诸比库,那时住在森林的龙象这样想:『我以前与象、母象、小象、幼象拥挤而住,啃食被咬断尖端的草,他们啃食我折断的树枝,我饮用浑浊的水,当我从水中出来时,母象们擦着身体走过。我现在独自离开象群而住,啃食未被咬断尖端的草,他们不啃食我折断的树枝,我饮用未浑浊的水,当我从水中出来时,母象们不擦着身体走过。』他用鼻折断树枝,用树枝擦拭身体后,心满意足地收回鼻子。」
‘‘Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – ‘ahaṃ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ . So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
「诸比库,正是如此,当比库与比库、比库尼、近事男、近事女、国王、国王大臣、外道、外道弟子拥挤而住时,诸比库,那时比库这样想:『我现在与比库、比库尼、近事男、近事女、国王、国王大臣、外道、外道弟子拥挤而住。我何不独自离开众人而住呢?』他亲近远离的住所:森林、树下、山岳、洞窟、山洞、坟场、林丛、露地、稻草堆。他去到森林,或去到树下,或去到空屋,结跏趺坐,保持身体正直,使念现起于面前。」
‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati . Vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati.
「他舍断世间的贪,以离贪的心而住,从贪净化心;舍断嗔恨恼害,以无嗔恨的心而住,怜悯一切有情众生,从嗔恨恼害净化心;舍断昏沉睡眠,以离昏沉睡眠而住,有光明想,具念、正知,从昏沉睡眠净化心;舍断掉举追悔,以不掉举而住,内心寂静,从掉举追悔净化心;舍断疑,以超越疑而住,对善法无疑惑,从疑净化心。他舍断这五盖——心的随烦恼、慧的弱化者——离诸欲,离诸不善法,有寻、有伺,离生喜乐,证入初禅而住。他心满意足地收回鼻子。由于寻伺的止息……证入第二禅……第三禅……第四禅而住。他心满意足地收回鼻子。」
‘‘Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. So attamano soṇḍaṃ saṃharatī’’ti. Navamaṃ.
「完全超越一切色想,有对想灭没,不作意种种想,『空是无边的』,证入空无边处而住。他心满意足地收回鼻子。完全超越一切空无边处,『识是无边的』,证入识无边处而住……完全超越一切识无边处,『无所有』,证入无所有处而住……完全超越一切无所有处,证入非想非非想处而住……完全超越一切非想非非想处,证入想受灭而住,以慧见而他的诸漏已尽。他心满意足地收回鼻子。」第九。
10. Tapussasuttaṃ10. 答伍波萨他经
§41
Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya uruvelakappaṃ piṇḍāya pāvisi. Uruvelakappe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘idheva tāva tvaṃ, ānanda, hohi, yāvāhaṃ mahāvanaṃ ajjhogāhāmi divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
一时,世尊住在马拉人中,名为乌卢韦喇咖巴的马拉人村落。那时,世尊在上午时分穿好衣,拿着钵与衣,进入乌卢韦喇咖巴为了托钵。在乌卢韦喇咖巴托钵后,食后从托钵食返回,告诉具寿阿难:「阿难,你就在这里等候,直到我进入大林中作日中住。」「是的,尊者。」具寿阿难回答世尊。那时,世尊进入大林后,在某棵树下坐下作日中住。
Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tapusso gahapati āyasmantaṃ ānandaṃ etadavoca –
那时,答伍波萨他居士前往具寿阿难处;抵达后,礼敬具寿阿难,在一旁坐下。在一旁坐下的答伍波萨他居士对具寿阿难这样说:
‘‘Mayaṃ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā. Tesaṃ no, bhante, amhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati, yadidaṃ nekkhammaṃ. Sutaṃ metaṃ, bhante, ‘imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato’ . Tayidaṃ, bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo, yadidaṃ nekkhamma’’nti.
「尊者阿难,我们是在家人,是享受诸欲者、喜爱诸欲者、喜乐诸欲者、欢喜诸欲者。尊者,对我们这些在家人、享受诸欲者、喜爱诸欲者、喜乐诸欲者、欢喜诸欲者来说,出离犹如悬崖一般显现。尊者,我听说:『在此法与律中,年轻的年轻的诸比库,心于出离跃入、净信、确立、解脱,见此为寂静。』尊者,在此法与律中,这出离对诸比库与大多数人是不同的。」
‘‘Atthi kho etaṃ, gahapati, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā’’ti.
「居士,这确实是应当带到世尊面前讨论的话题。来吧,居士,我们前往世尊处;抵达后,我们将此事禀告世尊。世尊如何分别论,我们就如此受持。」
‘‘Evaṃ, bhante’’ti kho tapusso gahapati āyasmato ānandassa paccassosi. Atha kho āyasmā ānando tapussena gahapatinā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –
「是的,尊者。」答伍波萨他居士回答具寿阿难。那时,具寿阿难与答伍波萨他居士一起前往世尊处;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这样说:
‘‘Ayaṃ , bhante, tapusso gahapati evamāha – ‘mayaṃ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṃ no bhante, amhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati, yadidaṃ nekkhammaṃ’. Sutaṃ metaṃ, bhante, ‘imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. Tayidaṃ, bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo yadidaṃ nekkhamma’’’nti.
「尊者,这位答伍波萨他居士这样说:『尊者阿难,我们是在家人,是享受诸欲者、喜爱诸欲者、喜乐诸欲者、欢喜诸欲者。尊者,对我们这些在家人、享受诸欲者、喜爱诸欲者、喜乐诸欲者、欢喜诸欲者来说,出离犹如悬崖一般显现。』尊者,我听说:『在此法与律中,年轻的年轻的诸比库,心于出离跃入、净信、确立、解脱,见此为寂静。』尊者,在此法与律中,这出离对诸比库与大多数人是不同的。」
‘‘Evametaṃ, ānanda, evametaṃ, ānanda! Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sādhu nekkhammaṃ , sādhu paviveko’ti. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṃso anadhigato, so ca me anāsevito . Tasmā me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ kāmesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ , nekkhamme ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nekkhamme cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena kāmesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho . Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
「阿难,确实如此,阿难,确实如此!阿难,我在正觉之前,还是未正觉的菩萨时,也这样想:『出离是善的,远离是善的。』阿难,我的心于出离不跃入、须跋信、不确立、不解脱,见此为寂静。阿难,我这样想:『什么是因、什么是缘,使我的心于出离不跃入、须跋信、不确立、不解脱,见此为寂静?』阿难,我这样想:『我未见诸欲的过患,未多修习它;我未证得出离的利益,未亲近它。因此,我的心于出离不跃入、须跋信、不确立、不解脱,见此为寂静。』阿难,我这样想:『如果我见诸欲的过患后多修习它,证得出离的利益后亲近它,则有此可能:我的心于出离会跃入、净信、确立、解脱,见此为寂静。』阿难,后来我见诸欲的过患后多修习它,证得出离的利益后亲近它。阿难,我的心于出离跃入、净信、确立、解脱,见此为寂静。阿难,我远离诸欲,远离诸不善法,有寻、有伺,离生喜乐,成就初禅那而住。阿难,当我以此住而住时,与欲俱行的想与作意现起。那对我是恼害。阿难,犹如快乐者生起痛苦,仅为恼害;同样地,与欲俱行的想与作意对我现起。那对我是恼害。
‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ vitakkesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, avitakke ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me avitakke cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena vitakkesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, avitakke ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, avitakke cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
「阿难,我这样想:『我何不以寻与伺的止息……成就第二禅那而住?』阿难,我的心于无寻不跃入、须跋信、不确立、不解脱,见此为寂静。阿难,我这样想:『什么是因、什么是缘,使我的心于无寻不跃入、须跋信、不确立、不解脱,见此为寂静?』阿难,我这样想:『我未见诸寻的过患,未多修习它;我未证得无寻的利益,未亲近它。因此,我的心于无寻不跃入、须跋信、不确立、不解脱,见此为寂静。』阿难,我这样想:『如果我见诸寻的过患后多修习它,证得无寻的利益后亲近它,则有此可能:我的心于无寻会跃入、净信、确立、解脱,见此为寂静。』阿难,后来我见诸寻的过患后多修习它,证得无寻的利益后亲近它。阿难,我的心于无寻跃入、净信、确立、解脱,见此为寂静。阿难,我以寻与伺的止息……成就第二禅那而住。阿难,当我以此住而住时,与寻俱行的想与作意现起。那对我是恼害。阿难,犹如快乐者生起痛苦,仅为恼害;同样地,与寻俱行的想与作意对我现起。那对我是恼害。
‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti – upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo , yena me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ pītiyā ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nippītike ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nippītike cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena pītiyā ādīnavaṃ disvā taṃ bahulamakāsiṃ, nippītike ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nippītike cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
「阿难,我这样想:『何不我以喜的离去而住于舍、具念、正知,以身体验乐,诸圣者所说的「舍、具念、乐住」,证入第三禅那而住?』阿难,我的心对于无喜不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。阿难,我这样想:『什么因、什么缘,使我的心对于无喜不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」?』阿难,我这样想:『我未见喜的过患,那也未被我多作,我未证得无喜的利益,那也未被我亲近。因此,我的心对于无喜不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。』阿难,我这样想:『如果我见喜的过患后,多作那个,证得无喜的利益后,亲近那个,则有可能我的心对于无喜会前进、净信、住立、解脱,见到「这是寂静的」。』阿难,其后,我见喜的过患后,多作了那个,证得无喜的利益后,亲近了那个。阿难,我的心对于无喜前进、净信、住立、解脱,见到「这是寂静的」。阿难,我以喜的离去……证入第三禅那而住。阿难,当我以这个住而住时,伴随喜的想与作意现行。那对我是恼害。阿难,犹如乐者会生起苦,仅为了恼害;同样地,我伴随喜的想与作意现行。那对我是恼害。」
‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ upekkhāsukhe ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, adukkhamasukhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me adukkhamasukhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena upekkhāsukhe ādīnavaṃ disvā taṃ bahulamakāsiṃ adukkhamasukhe ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
「阿难,我这样想:『何不我以乐的舍断与苦的舍断,以之前喜悦与忧的灭没,不苦不乐、舍念清净,证入第四禅那而住?』阿难,我的心对于不苦不乐不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。阿难,我这样想:『什么因、什么缘,使我的心对于不苦不乐不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」?』阿难,我这样想:『我未见舍乐的过患,那也未被我多作,我未证得不苦不乐的利益,那也未被我亲近。因此,我的心对于不苦不乐不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。』阿难,我这样想:『如果我见舍乐的过患后,多作那个,证得不苦不乐的利益后,亲近那个,则有可能我的心对于不苦不乐会前进、净信、住立、解脱,见到「这是寂静的」。』阿难,其后,我见舍乐的过患后,多作了那个,证得不苦不乐的利益后,亲近了那个。阿难,我的心对于不苦不乐前进、净信、住立、解脱,见到「这是寂静的」。阿难,我以乐的舍断……证入第四禅那而住。阿难,当我以这个住而住时,伴随舍的想与作意现行。那对我是恼害。阿难,犹如乐者会生起苦,仅为了恼害;同样地,我伴随舍的想与作意现行。那对我是恼害。」
‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ rūpesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākāsānañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena rūpesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
「阿难,我这样想:『何不我完全超越色想,以对碍想的灭没,不作意种种想,「虚空是无边的」,证入虚空无边处而住?』阿难,我的心对于虚空无边处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。阿难,我这样想:『什么因、什么缘,使我的心对于虚空无边处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」?』阿难,我这样想:『我未见诸色的过患,那也未被多作,我未证得虚空无边处的利益,那也未被我亲近。因此,我的心对于虚空无边处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。』阿难,我这样想:『如果我见诸色的过患后,多作那个,证得虚空无边处的利益后,亲近那个,则有可能我的心对于虚空无边处会前进、净信、住立、解脱,见到「这是寂静的」。』阿难,其后,我见诸色的过患后,多作了那个,证得虚空无边处的利益后,亲近了那个。阿难,我的心对于虚空无边处前进、净信、住立、解脱,见到「这是寂静的」。阿难,我完全超越色想,以对碍想的灭没,不作意种种想,「虚空是无边的」,证入虚空无边处而住。阿难,当我以这个住而住时,伴随色的想与作意现行。那对我是恼害。阿难,犹如乐者会生起苦,仅为了恼害;同样地,我伴随色的想与作意现行。那对我是恼害。」
‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me viññāṇañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya ; evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
「阿难,我这样想:『何不我完全超越虚空无边处,「识是无边的」,证入识无边处而住?』阿难,我的心对于识无边处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。阿难,我这样想:『什么因、什么缘,使我的心对于识无边处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」?』阿难,我这样想:『我未见虚空无边处的过患,那也未被多作,我未证得识无边处的利益,那也未被我亲近。因此,我的心对于识无边处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。』阿难,我这样想:『如果我见虚空无边处的过患后,多作那个,证得识无边处的利益后,亲近那个,则有可能我的心对于识无边处会前进、净信、住立、解脱,见到「这是寂静的」。』阿难,其后,我见虚空无边处的过患后,多作了那个,证得识无边处的利益后,亲近了那个。阿难,我的心对于识无边处前进、净信、住立、解脱,见到「这是寂静的」。阿难,我完全超越虚空无边处,「识是无边的」,证入识无边处而住。阿难,当我以这个住而住时,伴随虚空无边处的想与作意现行。那对我是恼害。阿难,犹如乐者会生起苦,仅为了恼害;同样地,我伴随虚空无边处的想与作意现行。那对我是恼害。」
‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākiñcaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
「阿难,我这样想:『何不我完全超越识无边处,「无所有」,证入无所有处而住?』阿难,我的心对于无所有处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。阿难,我这样想:『什么因、什么缘,使我的心对于无所有处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」?』阿难,我这样想:『我未见识无边处的过患,那也未被我多作,我未证得无所有处的利益,那也未被我亲近。因此,我的心对于无所有处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。』阿难,我这样想:『如果我见识无边处的过患后,多作那个,证得无所有处的利益后,亲近那个,则有可能我的心对于无所有处会前进、净信、住立、解脱,见到「这是寂静的」。』阿难,其后,我见识无边处的过患后,多作了那个,证得无所有处的利益后,亲近了那个。阿难,我的心对于无所有处前进、净信、住立、解脱,见到「这是寂静的」。阿难,我完全超越识无边处,「无所有」,证入无所有处而住。阿难,当我以这个住而住时,伴随识无边处的想与作意现行。那对我是恼害。阿难,犹如乐者会生起苦,仅为了恼害;同样地,我伴随识无边处的想与作意现行。那对我是恼害。」
‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nevasaññānāsaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.
「阿难,我这样想:『何不我完全超越无所有处,证入非想非非想处而住?』阿难,我的心对于非想非非想处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。阿难,我这样想:『什么因、什么缘,使我的心对于非想非非想处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」?』阿难,我这样想:『我未见无所有处的过患,那也未被我多作,我未证得非想非非想处的利益,那也未被我亲近。因此,我的心对于非想非非想处不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。』阿难,我这样想:『如果我见无所有处的过患后,多作那个,证得非想非非想处的利益后,亲近那个,则有可能我的心对于非想非非想处会前进、净信、住立、解脱,见到「这是寂静的」。』阿难,其后,我见无所有处的过患后,多作了那个,证得非想非非想处的利益后,亲近了那个。阿难,我的心对于非想非非想处前进、净信、住立、解脱,见到「这是寂静的」。阿难,我完全超越无所有处,证入非想非非想处而住。阿难,当我以这个住而住时,伴随无所有处的想与作意现行。那对我是恼害。阿难,犹如乐者会生起苦,仅为了恼害;同样地,我伴随无所有处的想与作意现行。那对我是恼害。」
‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me saññāvedayitanirodhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ , saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṃ agamaṃsu.
「阿难,我这样想:『何不我超越非想非非想处,证入想受灭而住?』阿难,我的心对于想受灭不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。阿难,我这样想:『什么因、什么缘,使我的心对于想受灭不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」?』阿难,我这样想:『我未见非想非非想处的过患,那也未被我多作,我未证得想受灭的利益,那也未被我亲近。因此,我的心对于想受灭不前进、须跋信、不住立、不解脱,虽然见到「这是寂静的」。』阿难,我这样想:『如果我见非想非非想处的过患后,多作那个,证得想受灭的利益后,亲近那个,则有可能我的心对于想受灭会前进、净信、住立、解脱,见到「这是寂静的」。』阿难,其后,我见非想非非想处的过患后,多作了那个,证得想受灭的利益后,亲近了那个。阿难,我的心对于想受灭前进、净信、住立、解脱,见到「这是寂静的」。阿难,我完全超越非想非非想处,证入想受灭而住,以慧见后,我的诸漏到达了灭尽。」
‘‘Yāvakīvañcāhaṃ , ānanda, imā nava anupubbavihārasamāpattiyo na evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca kho ahaṃ, ānanda, imā nava anupubbavihārasamāpattiyo evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, athāhaṃ, ānanda, 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. Dasamaṃ.
「阿难,只要我对这九次第住定还未如此顺逆地证入与出起,阿难,我就未在有天、魔、梵的世间,有沙门、婆罗门的世代,有天、人的众生中宣称『已证悟无上正等正觉』。阿难,但当我对这九次第住定如此顺逆地证入与出起时,阿难,我就在有天、魔、梵的世间,有沙门、婆罗门的世代,有天、人的众生中宣称『已证悟无上正等正觉』。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。』」第十经
Mahāvaggo catuttho. · 大品第四
Tassuddānaṃ –
其摄颂——
Dve vihārā ca nibbānaṃ, gāvī jhānena pañcamaṃ;
二住与涅槃,母牛与禅那为第五;
Ānando brāhmaṇā devo, nāgena tapussena cāti.
阿难、婆罗门、天人,以那咖与答伍波萨他。