(6) 1. Sacittavaggo(6) 1. 自心品
(6) 1. Sacittavaggo(6) 1. 自心品
1. Sacittasuttaṃ1. 自心经
§51
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
一时,世尊住在沙瓦提城揭德林给孤独园。于此,世尊称呼比库们:「诸比库。」「尊者。」那些比库回答世尊。世尊说此:
‘‘No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.
「诸比库,若比库不善巧他心之道,那么应当『我将善巧自心之道』——诸比库,你们应当如此学。
‘‘Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi , uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi , sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmī’ti.
「诸比库,比库如何善巧自心之道?诸比库,譬如女人或男人,年轻、青春、喜好装饰,在清净、明净、清澈的镜子中,或在清澈的水钵中,观察自己的面相,若在那里看见尘垢或污点,他为了断除那尘垢或污点而努力。若在那里未看见尘垢或污点,他因此而满意,意愿圆满:『我确实获得了,我确实清净了。』诸比库,同样地,比库的省察对善法有大助益:『我是否多住于贪欲?我是否多住于无贪欲?我是否多住于嗔恨心?我是否多住于无嗔恨心?我是否多住于被昏沉睡眠所缠?我是否多住于离昏沉睡眠?我是否多住于掉举?我是否多住于不掉举?我是否多住于疑?我是否多住于度疑?我是否多住于忿怒?我是否多住于不忿怒?我是否多住于染污心?我是否多住于不染污心?我是否多住于身激动?我是否多住于身不激动?我是否多住于懈怠?我是否多住于精进?我是否多住于不得定?我是否多住于得定?』
‘‘Sace , bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṃkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
「诸比库,若比库省察时如此了知:『我多住于贪欲,我多住于嗔恨心,我多住于被昏沉睡眠所缠,我多住于掉举,我多住于疑,我多住于忿怒,我多住于染污心,我多住于身激动,我多住于懈怠,我多住于不得定』,诸比库,那位比库为了断除那些恶不善法,应当生起强烈的欲、精进、努力、勤奋、不退、念与正知。诸比库,譬如衣着火或头着火,为了扑灭那衣火或头火,应当生起强烈的欲、精进、努力、勤奋、不退、念与正知。诸比库,同样地,那位比库为了断除那些恶不善法,应当生起强烈的欲、精进、努力、勤奋、不退、念与正知。
‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṃkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo’’ti. Paṭhamaṃ.
「诸比库,然而,若比库省察时如此了知:『我多住于无贪欲,我多住于无嗔恨心,我多住于离昏沉睡眠,我多住于不掉举,我多住于度疑,我多住于不忿怒,我多住于不染污心,我多住于身不激动,我多住于精进,我多住于得定』,诸比库,那位比库应当依止于那些善法,进一步为诸漏尽而作瑜伽。」第一经。
2. Sāriputtasuttaṃ2. 沙利子经
§52
Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
于此,具寿沙利子称呼比库们:「贤友诸比库。」「贤友。」那些比库回答具寿沙利子。具寿沙利子说此:
‘‘No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, āvuso, sikkhitabbaṃ.
「贤友们,若比库不善巧他心之道,那么应当『我将善巧自心之道』——贤友们,你们应当如此学。
‘‘Kathañcāvuso , bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti.
「贤友们,比库如何善巧自心之道?贤友们,譬如女人或男人,年轻、青春、喜好装饰,在清净、明净、清澈的镜子中,或在清澈的水钵中,观察自己的面相,若在那里看见尘垢或污点,他为了断除那尘垢或污点而努力。若在那里未看见尘垢或污点,他因此而满意,意愿圆满:『我确实获得了,我确实清净了。』
Evamevaṃ kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.
诸贤友,同样地,对于诸善法,比库的省察有大利益——「我是否多住于贪欲,我是否多住于无贪欲,我是否多住于嗔恨心,我是否多住于无嗔恨心,我是否多住于被昏沉睡眠所缠,我是否多住于离昏沉睡眠,我是否多住于掉举,我是否多住于不掉举,我是否多住于疑,我是否多住于度疑,我是否多住于忿怒,我是否多住于不忿怒,我是否多住于染污心,我是否多住于不染污心,我是否多住于身激动,我是否多住于身不激动,我是否多住于懈怠,我是否多住于精进,我是否多住于得定,我是否多住于不得定」。
‘‘Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhijjhālu bahulaṃ viharāmi…pe… asamāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, āvuso, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
诸贤友,如果比库省察时这样知道——「我多住于贪欲……乃至……我多住于不得定」,诸贤友,那位比库为了断除那些恶不善法,应该作极度的欲、精勤、努力、勇猛、不退、念与正知。诸贤友,犹如衣着火或头着火,为了扑灭那衣或头,应该作极度的欲、精勤、努力、勇猛、不退、念与正知。诸贤友,同样地,那位比库为了断除那些恶不善法,应该作极度的欲、精勤、努力、勇猛、不退、念与正知。
‘‘Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anabhijjhālu bahulaṃ viharāmi…pe… samāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo’’ti. Dutiyaṃ.
诸贤友,然而如果比库省察时这样知道——「我多住于无贪欲……乃至……我多住于得定」,诸贤友,那位比库依止于那些善法,应该作更上的努力以灭尽诸漏。」第二经。
3. Ṭhitisuttaṃ3. 住立经
§53
‘‘Ṭhitimpāhaṃ , bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṃ. Vuḍḍhiñca kho ahaṃ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ.
「诸比库,我不赞叹在诸善法上的停滞,何况退失。诸比库,我赞叹在诸善法上的增长,不是停滞,不是退失。
‘‘Kathañca, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti. Hānimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no vuḍḍhiṃ. Evaṃ kho, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi.
「诸比库,如何在诸善法上有退失,无停滞,无增长?诸比库,于此,比库在信、戒、闻、舍、慧、辩才方面有多少,他的那些法既不停滞也不增长。诸比库,这我说是在诸善法上的退失,不是停滞,不是增长。诸比库,如此在诸善法上有退失,无停滞,无增长。
‘‘Kathañca, bhikkhave ṭhiti hoti kusalesu dhammesu, no hāni no vuḍḍhi? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti . Ṭhitimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no hāniṃ no vuḍḍhiṃ. Evaṃ kho, bhikkhave, ṭhiti hoti kusalesu dhammesu, no vuḍḍhi no hāni.
「诸比库,如何在诸善法上有停滞,无退失,无增长?诸比库,于此,比库在信、戒、闻、舍、慧、辩才方面有多少,他的那些法既不退失也不增长。诸比库,这我说是在诸善法上的停滞,不是退失,不是增长。诸比库,如此在诸善法上有停滞,无增长,无退失。
‘‘Kathañca, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti. Vuḍḍhimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ. Evaṃ kho, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni.
「诸比库,如何在诸善法上有增长,无停滞,无退失?诸比库,于此,比库在信、戒、闻、舍、慧、辩才方面有多少,他的那些法既不停滞也不退失。诸比库,这我说是在诸善法上的增长,不是停滞,不是退失。诸比库,如此在诸善法上有增长,无停滞,无退失。
‘‘No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.
「诸比库,如果比库不善巧于他心之道,那么应该这样学——「我将善巧于自心之道」。诸比库,你们应该这样学。
‘‘Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi , bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.
「诸比库,比库如何善巧于自心之行相?诸比库,犹如女人或男人,年轻、青春、喜好装饰,在清净、明净、清澈的镜子中,或在清水钵中,观察自己的面相,若在那里看见尘垢或污点,即为断除那尘垢或污点而努力。若在那里未看见尘垢或污点,他即因此而满意,意愿圆满——『我实在有所得,我实在清净』。诸比库,同样地,比库的省察对于诸善法有大利益——『我是否多住于贪欲,或我是否多住于无贪欲;我是否多住于嗔恨心,或我是否多住于无嗔恨心;我是否多住于为昏沉睡眠所缠,或我是否多住于离昏沉睡眠;我是否多住于掉举,或我是否多住于不掉举;我是否多住于疑,或我是否多住于度疑;我是否多住于忿怒,或我是否多住于不忿怒;我是否多住于染污心,或我是否多住于不染污心;我是否多住于身激动,或我是否多住于身不激动;我是否多住于懈怠,或我是否多住于精进已发起;我是否多住于得定,或我是否多住于不得定』。
‘‘Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṃkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
「诸比库,若比库省察而如此了知——『我多住于贪欲,我多住于嗔恨心,我多住于为昏沉睡眠所缠,我多住于掉举,我多住于疑,我多住于忿怒,我多住于染污心,我多住于身激动,我多住于懈怠,我多住于不得定』,诸比库,那位比库为了断除那些恶不善法,应当生起极强的欲、精进、勤奋、勇猛、不退、念与正知。诸比库,犹如衣着火或头着火,为了扑灭那衣火或头火,应当生起极强的欲、精进、勤奋、勇猛、不退、念与正知;诸比库,同样地,那位比库为了断除那些恶不善法,应当生起极强的欲、精进、勤奋、勇猛、不退、念与正知。
‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṃkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo’’ti. Tatiyaṃ.
「诸比库,然而,若比库省察而如此了知——『我多住于无贪欲,我多住于无嗔恨心,我多住于离昏沉睡眠,我多住于不掉举,我多住于度疑,我多住于不忿怒,我多住于不染污心,我多住于身不激动,我多住于精进已发起,我多住于得定』,诸比库,那位比库依止于那些善法,应当进一步为诸漏尽而努力。」第三经。
4. Samathasuttaṃ4. 止经
§54
‘‘No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.
「诸比库,若比库不善巧于他心之行相,那么应当『我将善巧于自心之行相』——诸比库,你们应当如此学。
‘‘Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘lābhī nu khomhi ajjhattaṃ cetosamathassa, na nu khomhi lābhī ajjhattaṃ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.
「诸比库,比库如何善巧于自心之行相?诸比库,犹如女人或男人,年轻、青春、喜好装饰,在清净、明净、清澈的镜子中,或在清水钵中,观察自己的面相,若在那里看见尘垢或污点,即为断除那尘垢或污点而努力。若在那里未看见尘垢或污点,他即因此而满意,意愿圆满——『我实在有所得,我实在清净』。诸比库,同样地,比库的省察对于诸善法有大利益——『我是否获得内心之止,或我是否未获得内心之止;我是否获得增上慧法观,或我是否未获得增上慧法观』。
‘‘Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘lābhīmhi ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
「诸比库,若比库省察而如此了知——『我获得内心之止,未获得增上慧法观』,诸比库,那位比库依止于内心之止,应当为增上慧法观而努力。他于其后时既获得内心之止,也获得增上慧法观。
‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassā’ti, tena, bhikkhave , bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo. So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.
「诸比库,然而,若比库省察而如此了知——『我获得增上慧法观,未获得内心之止』,诸比库,那位比库依止于增上慧法观,应当为内心之止而努力。他于其后时既获得增上慧法观,也获得内心之止。
‘‘Sace, pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na lābhī ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
「诸比库,然而,若比库省察而如此了知——『我未获得内心之止,未获得增上慧法观』,诸比库,那位比库为了获得那些善法,应当生起极强的欲、精进、勤奋、勇猛、不退、念与正知。诸比库,犹如衣着火或头着火,为了扑灭那衣火或头火,应当生起极强的欲、精进、勤奋、勇猛、不退、念与正知。诸比库,同样地,那位比库为了获得那些善法,应当生起极强的欲、精进、勤奋、勇猛、不退、念与正知。他于其后时既获得内心之止,也获得增上慧法观。
‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘lābhīmhi ajjhattaṃ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.
「诸比库,然而,若比库省察时如此了知:『我获得内心之止,我获得增上慧法观』,诸比库,那位比库应当确立于那些善法,为了更上的诸漏尽灭而作精勤。
‘‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Puggalampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi.
「诸比库,我说衣有二种——应亲近的与不应亲近的。诸比库,我说钵食有二种——应亲近的与不应亲近的。诸比库,我说住所有二种——应亲近的与不应亲近的。诸比库,我说村镇有二种——应亲近的与不应亲近的。诸比库,我说国土地方有二种——应亲近的与不应亲近的。诸比库,我说人有二种——应亲近的与不应亲近的。
‘‘‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā cīvaraṃ – ‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ cīvaraṃ na sevitabbaṃ. Tattha yaṃ jaññā cīvaraṃ – ‘idaṃ kho me cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「『诸比库,我说衣有二种——应亲近的与不应亲近的』,如此这已被说。缘于什么而说呢?于此,若知某衣:『我亲近此衣时,诸不善法增长,诸善法衰退』,这样的衣不应亲近。于此,若知某衣:『我亲近此衣时,诸不善法衰退,诸善法增长』,这样的衣应亲近。『诸比库,我说衣有二种——应亲近的与不应亲近的』,如此凡那已被说的,缘于此而说。
‘‘‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā piṇḍapātaṃ – ‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. Tattha yaṃ jaññā piṇḍapātaṃ – ‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. ‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「『诸比库,我说钵食有二种——应亲近的与不应亲近的』,如此这已被说。缘于什么而说呢?于此,若知某钵食:『我亲近此钵食时,诸不善法增长,诸善法衰退』,这样的钵食不应亲近。于此,若知某钵食:『我亲近此钵食时,诸不善法衰退,诸善法增长』,这样的钵食应亲近。『诸比库,我说钵食有二种——应亲近的与不应亲近的』,如此凡那已被说的,缘于此而说。
‘‘‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā senāsanaṃ – ‘idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ senāsanaṃ na sevitabbaṃ. Tattha yaṃ jaññā senāsanaṃ – ‘idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ senāsanaṃ sevitabbaṃ. ‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「『诸比库,我说住所有二种——应亲近的与不应亲近的』,如此这已被说。缘于什么而说呢?于此,若知某住所:『我亲近此住所时,诸不善法增长,诸善法衰退』,这样的住所不应亲近。于此,若知某住所:『我亲近此住所时,诸不善法衰退,诸善法增长』,这样的住所应亲近。『诸比库,我说住所有二种——应亲近的与不应亲近的』,如此凡那已被说的,缘于此而说。
‘‘‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā gāmanigamaṃ – ‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti , evarūpo gāmanigamo na sevitabbo. Tattha yaṃ jaññā gāmanigamaṃ – ‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo . ‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「『诸比库,我说村镇有二种——应亲近的与不应亲近的』,如此这已被说。缘于什么而说呢?于此,若知某村镇:『我亲近此村镇时,诸不善法增长,诸善法衰退』,这样的村镇不应亲近。于此,若知某村镇:『我亲近此村镇时,诸不善法衰退,诸善法增长』,这样的村镇应亲近。『诸比库,我说村镇有二种——应亲近的与不应亲近的』,如此凡那已被说的,缘于此而说。
‘‘‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā janapadapadesaṃ – ‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. Tattha yaṃ jaññā janapadapadesaṃ – ‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. ‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
「『诸比库,我说国土地方有二种——应亲近的与不应亲近的』,如此这已被说。缘于什么而说呢?于此,若知某国土地方:『我亲近此国土地方时,诸不善法增长,诸善法衰退』,这样的国土地方不应亲近。于此,若知某国土地方:『我亲近此国土地方时,诸不善法衰退,诸善法增长』,这样的国土地方应亲近。『诸比库,我说国土地方有二种——应亲近的与不应亲近的』,如此凡那已被说的,缘于此而说。
‘‘‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo. Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo . ‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Catutthaṃ.
「『诸比库,我说人有二种——应亲近的与不应亲近的』,如此这已被说。缘于什么而说呢?于此,若知某人:『我亲近此人时,诸不善法增长,诸善法衰退』,这样的人不应亲近。于此,若知某人:『我亲近此人时,诸不善法衰退,诸善法增长』,这样的人应亲近。『诸比库,我说人有二种——应亲近的与不应亲近的』,如此凡那已被说的,缘于此而说。」第四经。
5. Parihānasuttaṃ5. 退失经
§55
Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti . ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
在那里,具寿沙利子告诉诸比库:「诸具寿比库。」「具寿。」那些比库回答具寿沙利子。具寿沙利子说此:
‘‘‘Parihānadhammo puggalo, parihānadhammo puggalo’ti, āvuso, vuccati. ‘Aparihānadhammo puggalo, aparihānadhammo puggalo’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā, kittāvatā ca pana aparihānadhammo puggalo vutto bhagavatā’’ti? ‘‘Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho . Āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti.
「具寿,所谓『退法之人,退法之人』。具寿,所谓『不退法之人,不退法之人』。具寿,到何种程度世尊说退法之人?又到何种程度世尊说不退法之人?」「具寿,我们甚至从远处来到具寿沙利子面前,为了了知此所说之义。善哉,愿具寿沙利子本身显现此所说之义。诸比库听闻具寿沙利子之后将忆持。」
‘‘Tenahāvuso , suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
「那么,具寿们,你们听!你们善作意!我将说。」「是的,具寿。」那些比库回答具寿沙利子。具寿沙利子说此:
‘‘Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā? Idhāvuso, bhikkhu assutañceva dhammaṃ na suṇāti, sutā cassa dhammā sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa na samudācaranti, aviññātañceva na vijānāti. Ettāvatā kho, āvuso, parihānadhammo puggalo vutto bhagavatā.
「具寿,到何种程度世尊说退法之人?具寿,于此,比库未听闻之法不听闻,已听闻之法走向遗忘,以前心未接触过之诸法不现起于他,未了知者不了知。具寿,到此程度世尊说退法之人。
‘‘Kittāvatā ca panāvuso, aparihānadhammo puggalo vutto bhagavatā? Idhāvuso, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa samudācaranti, aviññātañceva vijānāti. Ettāvatā kho, āvuso, aparihānadhammo puggalo vutto bhagavatā.
「具寿,又到何种程度世尊说不退法之人?具寿,于此,比库未听闻之法听闻,已听闻之法不走向遗忘,以前心未接触过之诸法现起于他,未了知者了知。具寿,到此程度世尊说不退法之人。
‘‘No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, āvuso, sikkhitabbaṃ.
「具寿,如果比库不善巧他心之行相,那么应当『我将善巧自心之行相』——具寿们,你们应当如此学。
‘‘Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evameva kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘anabhijjhālu nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ dhammapāmojjassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ cetosamathassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṃvijjati nu kho me eso dhammo udāhu no’ti.
「具寿,比库如何善巧自心之行相?具寿,犹如女人或男人,年轻、青春、喜好装饰,在清净、洁净、明净的镜子或水盆中观察自己的面相,如果在那里看见尘垢或污点,他为了断除那尘垢或污点而努力。如果在那里没有看见尘垢或污点,他因此而满意,圆满意愿——『我确实获得,我确实清净』。同样地,具寿,比库的省察对于诸善法有大利益——『我是否多住于无贪欲,我是否具有此法或不具有?我是否多住于无嗔恨心,我是否具有此法或不具有?我是否多住于离昏沉睡眠,我是否具有此法或不具有?我是否多住于不掉举,我是否具有此法或不具有?我是否多住于已度疑,我是否具有此法或不具有?我是否多住于不忿怒,我是否具有此法或不具有?我是否多住于不染污心,我是否具有此法或不具有?我是否获得内在的法喜,我是否具有此法或不具有?我是否获得内在的心止,我是否具有此法或不具有?我是否获得增上慧法观,我是否具有此法或不具有?』
‘‘Sace pana, āvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, āvuso, tena bhikkhunā sabbesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
「具寿,如果比库省察时,在自己身上没有看见这一切善法,具寿,那么那位比库为了获得这一切善法,应当作极度的欲、精进、努力、勤奋、不退转、念与正知。具寿,犹如衣着火或头着火。他为了熄灭那衣或头,应当作极度的欲、精进、努力、勤奋、不退转、念与正知。同样地,具寿,那位比库为了获得这一切善法,应当作极度的欲、精进、努力、勤奋、不退转、念与正知。
‘‘Sace panāvuso, bhikkhu paccavekkhamāno ekacce kusale dhamme attani samanupassati, ekacce kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, āvuso, tena bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
「诸贤!然而,若比库省察时,在自己身上看见某些善法,在自己身上不看见某些善法,诸贤!那位比库应依止于在自己身上所看见的那些善法,为了获得在自己身上所不看见的那些善法,应作极强的欲、精进、努力、勇猛、不退、念与正知。诸贤!犹如衣着火或头着火者,为了扑灭那衣或头的火,他应作极强的欲、精进、努力、勇猛、不退、念与正知。诸贤!同样地,那位比库应依止于在自己身上所看见的那些善法,为了获得在自己身上所不看见的那些善法,应作极强的欲、精进、努力、勇猛、不退、念与正知。」
‘‘Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo’’ti. Pañcamaṃ.
「诸贤!然而,若比库省察时,在自己身上看见这一切善法,诸贤!那位比库应依止于这一切善法,为了更上的诸漏尽,应作修习。」第五经。
6. Paṭhamasaññāsuttaṃ6. 第一想经
§56
‘‘Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā dasa? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Chaṭṭhaṃ.
「诸比库!这十种想,已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。哪十种?须跋想、死想、于食厌逆想、于一切世间不喜乐想、无常想、无常中苦想、苦中无我想、断想、离贪想、灭想——诸比库!这十种想,已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。」第六经。
7. Dutiyasaññāsuttaṃ7. 第二想经
§57
‘‘Dasayimā , bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā dasa? Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā , vinīlakasaññā, vicchiddakasaññā, uddhumātakasaññā – imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Sattamaṃ.
「诸比库!这十种想,已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。哪十种?无常想、无我想、死想、于食厌逆想、于一切世间不喜乐想、骨想、虫食想、青瘀想、破坏想、膨胀想——诸比库!这十种想,已修习、已多修习,有大果、有大利益,趣向不死、以不死为终极。」第七经。
8. Mūlakasuttaṃ8. 根本经
§58
‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā, kiṃogadhā sabbe dhammā, kiṃpariyosānā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave , tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.
「诸比库!若外道游方者如此问:『诸贤!一切法以什么为根?一切法从什么而生?一切法从什么而集起?一切法汇归于什么?一切法以什么为首?一切法由什么所主宰?一切法以什么为上?一切法以什么为核心?一切法趣向什么?一切法以什么为终极?』诸比库!如此被问,你们应如何回答那些外道游方者呢?」「尊者!我们的诸法以世尊为根,以世尊为引导,以世尊为依归。尊者!实善哉!愿世尊阐明此所说之义。诸比库听闻世尊之后,将忆持。」
‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
「诸比库!那么,你们要听!要善作意!我要说了。」「是的,尊者!」那些比库回答世尊。世尊说此:——
‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā kiṃpamukhā sabbe dhammā, kiṃ adhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā, kiṃogadhā sabbe dhammā, kiṃpariyosānā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Aṭṭhamaṃ.
「诸比库!若外道游方者如此问:『诸贤!一切法以什么为根?一切法从什么而生?一切法从什么而集起?一切法汇归于什么?一切法以什么为首?一切法由什么所主宰?一切法以什么为上?一切法以什么为核心?一切法趣向什么?一切法以什么为终极?』诸比库!如此被问,你们应如此回答那些外道游方者:『诸贤!一切法以欲为根,一切法从作意而生,一切法从触而集起,一切法汇归于受,一切法以定为首,一切法由念所主宰,一切法以慧为上,一切法以解脱为核心,一切法趣向不死,一切法以涅槃为终极。』诸比库!如此被问,你们应如此回答那些外道游方者。」第八经。
9. Pabbajjāsuttaṃ9. 出家经
§59
‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yathāpabbajjāparicitañca no cittaṃ bhavissati, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassanti; aniccasaññāparicitañca no cittaṃ bhavissati, anattasaññāparicitañca no cittaṃ bhavissati, asubhasaññāparicitañca no cittaṃ bhavissati, ādīnavasaññāparicitañca no cittaṃ bhavissati, lokassa samañca visamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, pahānasaññāparicitañca no cittaṃ bhavissati, virāgasaññāparicitañca no cittaṃ bhavissati, nirodhasaññāparicitañca no cittaṃ bhavissatī’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.
「诸比库!因此,在此应如此学:『我们的心将熟习如出家,已生起的诸恶不善法将不占据心而住;我们的心将熟习无常想,我们的心将熟习无我想,我们的心将熟习须跋想,我们的心将熟习过患想,知世间的平与不平后,我们的心将熟习那想,知世间的有与无有后,我们的心将熟习那想,知世间的集起与灭没后,我们的心将熟习那想,我们的心将熟习断想,我们的心将熟习离贪想,我们的心将熟习灭想。』诸比库!你们应如此学。」
‘‘Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṃ hoti na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṃ hoti, anattasaññāparicitañca cittaṃ hoti, asubhasaññāparicitañca cittaṃ hoti, ādīnavasaññāparicitañca cittaṃ hoti, lokassa samañca visamañca ñatvā taṃsaññāparicitañca cittaṃ hoti, lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca cittaṃ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca cittaṃ hoti, pahānasaññāparicitañca cittaṃ hoti, virāgasaññāparicitañca cittaṃ hoti, nirodhasaññāparicitañca cittaṃ hoti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Navamaṃ.
「诸比库,当比库的心已如出家般修习,已生起的诸恶不善法不占据心而住;心已修习无常想,心已修习无我想,心已修习须跋想,心已修习过患想;知世间的平与不平后,心已修习该想;知世间的有与非有后,心已修习该想;知世间的集与灭后,心已修习该想;心已修习断想,心已修习离贪想,心已修习灭想,则他可期待两种果之一果——于现法中证阿拉汉果,或若有余依则证不来果。」第九经。
10. Girimānandasuttaṃ10. 基利马难德经
§60
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –
一时,世尊住在沙瓦提城揭德林给孤独园。尔时,具寿基哩马难达病了,痛苦,重病。时,具寿阿难达前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿阿难达对世尊如此说——
‘‘Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno . Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṃ upādāyā’’ti. ‘‘Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya.
「尊者,大德,具寿基哩马难达病了,痛苦,重病。大德,请世尊前往具寿基哩马难达处,出于怜悯。」「阿难达,如果你对基哩马难达比库说十想,则有可能基哩马难达比库听闻十想后,该病当下会平息。
‘‘Katamā dasa? Aniccasaññā , anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā , sabbasaṅkhāresu anicchāsaññā, ānāpānassati.
「哪十种?无常想、无我想、须跋想、过患想、断想、离贪想、灭想、于一切世间无喜乐想、于一切行无欲想、入出息念。
‘‘Katamā cānanda, aniccasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘rūpaṃ aniccaṃ, vedanā aniccā , saññā aniccā , saṅkhārā aniccā, viññāṇaṃ anicca’nti. Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati. Ayaṃ vuccatānanda, aniccasaññā.
「阿难达,什么是无常想?阿难达,于此,比库前往林野,或前往树下,或前往空屋,如此省察:『色无常,受无常,想无常,行无常,识无常。』如此,他于此五取蕴随观无常而住。阿难达,这称为无常想。
‘‘Katamā cānanda, anattasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘cakkhu anattā, rūpā anattā, sotaṃ anattā, saddā anattā, ghānaṃ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti. Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati. Ayaṃ vuccatānanda, anattasaññā.
「阿难达,什么是无我想?阿难达,于此,比库前往林野,或前往树下,或前往空屋,如此省察:『眼无我,诸色无我,耳无我,诸声无我,鼻无我,诸香无我,舌无我,诸味无我,身无我,诸触无我,意无我,诸法无我。』如此,他于此六内外处随观无我而住。阿难达,这称为无我想。
‘‘Katamā cānanda, asubhasaññā? Idhānanda, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānāppakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti. Iti imasmiṃ kāye asubhānupassī viharati. Ayaṃ vuccatānanda, asubhasaññā.
「阿难达,什么是须跋想?阿难达,于此,比库观察此身,从脚掌底往上,从头发顶往下,由皮肤所包围,充满种种须跋:『于此身中有发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、肋膜、脾、肺、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿。』如此,他于此身随观须跋而住。阿难达,这称为须跋想。
‘‘Katamā cānanda, ādīnavasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘bahudukkho kho ayaṃ kāyo bahuādīnavo? Iti imasmiṃ kāye vividhā ābādhā uppajjanti, seyyathidaṃ – cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo’ti. Iti imasmiṃ kāye ādīnavānupassī viharati. Ayaṃ vuccatānanda, ādīnavasaññā.
「阿难达,什么是过患想?阿难达,于此,比库前往林野,或前往树下,或前往空屋,如此省察:『此身多苦、多过患。于此身中生起种种疾病,即:眼病、耳病、鼻病、舌病、身病、头病、耳孔病、口病、齿病、唇病、咳嗽、气喘、鼻炎、发烧、衰老、腹病、昏厥、痢疾、绞痛、霍乱、麻风、疮、癣、肺痨、癫痫、癣疥、疥癣、抓痕、裂伤、出血、糖尿病、痔疮、脓疱、瘘管、胆汁所生病、痰所生病、风所生病、(三者)和合病、时节变化所生病、不正当行为所生病、突发所生病、业果报所生病、寒、热、饥、渴、大便、小便。』如此,他于此身随观过患而住。阿难达,这称为过患想。」
‘‘Katamā cānanda, pahānasaññā? Idhānanda, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati , vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Ayaṃ vuccatānanda, pahānasaññā.
「阿难,什么是断想?阿难,于此,比库对已生起的欲寻不容忍,断除,驱除,使之灭尽,使之成为非有。对已生起的嗔寻不容忍,断除,驱除,使之灭尽,使之成为非有。对已生起的害寻不容忍,断除,驱除,使之灭尽,使之成为非有。对已生起的诸恶不善法不容忍,断除,驱除,使之灭尽,使之成为非有。阿难,这称为断想。」
‘‘Katamā cānanda, virāgasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbāna’nti. Ayaṃ vuccatānanda, virāgasaññā.
「阿难,什么是离贪想?阿难,于此,比库去到林野,或去到树下,或去到空闲处,如此省察:『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,涅槃。』阿难,这称为离贪想。」
‘‘Katamā cānanda, nirodhasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbāna’nti. Ayaṃ vuccatānanda, nirodhasaññā.
「阿难,什么是灭想?阿难,于此,比库去到林野,或去到树下,或去到空闲处,如此省察:『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,灭,涅槃。』阿难,这称为灭想。」
‘‘Katamā cānanda, sabbaloke anabhiratasaññā? Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto. Ayaṃ vuccatānanda, sabbaloke anabhiratasaññā.
「阿难,什么是于一切世间不喜乐想?阿难,于此,比库舍断世间的诸取、心的执持、执着、随眠而住,不执取。阿难,这称为于一切世间不喜乐想。」
‘‘Katamā cānanda, sabbasaṅkhāresu anicchāsaññā? Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati. Ayaṃ vuccatānanda, sabbasaṅkhāresu anicchāsaññā.
「阿难,什么是于一切行中无欲想?阿难,于此,比库对一切行厌离、羞耻、厌恶。阿难,这称为于一切行中无欲想。」
‘‘Katamā cānanda, ānāpānassati? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti. Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. ‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati. ‘Pītipaṭisaṃvedī passasissāmī’ti sikkhati. ‘Sukhapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Sukhapaṭisaṃvedī passasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati. ‘Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati. ‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati . Abhippamodayaṃ cittaṃ…pe… samādahaṃ cittaṃ…pe… vimocayaṃ cittaṃ…pe… aniccānupassī…pe… virāgānupassī…pe… nirodhānupassī…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati. ‘Paṭinissaggānupassī passasissāmī’ti sikkhati. Ayaṃ vuccatānanda, ānāpānassati.
「阿难,什么是入出息念?阿难,于此,比库去到林野,或去到树下,或去到空闲处,结跏趺坐,保持身体正直,使念现起于面前。他具念地入息,具念地出息。入息长时,他了知:『我入息长。』出息长时,他了知:『我出息长。』入息短时,他了知:『我入息短。』出息短时,他了知:『我出息短。』他学习:『我将觉知全身而入息。』他学习:『我将觉知全身而出息。』他学习:『我将平静身行而入息。』他学习:『我将平静身行而出息。』他学习:『我将觉知喜而入息。』他学习:『我将觉知喜而出息。』他学习:『我将觉知乐而入息。』他学习:『我将觉知乐而出息。』他学习:『我将觉知心行而入息。』他学习:『我将觉知心行而出息。』他学习:『我将平静心行而入息。』他学习:『我将平静心行而出息。』他学习:『我将觉知心而入息。』他学习:『我将觉知心而出息。』令心欢喜……令心得定……令心解脱……随观无常……随观离贪……随观灭……他学习:『我将随观舍遣而入息。』他学习:『我将随观舍遣而出息。』阿难,这称为入出息念。」
‘‘Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā’’ti.
「阿难,如果你对给哩马难达比库说这十想,则有可能给哩马难达比库听闻这十想后,那个病会当下平息。」
Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā yenāyasmā girimānando tenupasaṅkami; upasaṅkamitvā āyasmato girimānandassa imā dasa saññā abhāsi. Atha kho āyasmato girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi. Vuṭṭhahi cāyasmā girimānando tamhā ābādhā. Tathā pahīno ca panāyasmato girimānandassa so ābādho ahosī’’ti. Dasamaṃ.
于是,具寿阿难在世尊处学得这十想后,去到具寿给哩马难达处;到达后,对具寿给哩马难达说这十想。于是,具寿给哩马难达听闻这十想后,那个病当下平息了。具寿给哩马难达从那个病中痊愈了。如此,具寿给哩马难达的那个病被断除了。第十经。
Sacittavaggo paṭhamo. · 自心品第一
Tassuddānaṃ –
其摄颂——
Sacittañca sāriputta, ṭhiti ca samathena ca;
自心与沙利子,住与止,
Parihāno ca dve saññā, mūlā pabbajitaṃ girīti.
衰退与二想,根本与出家者山。