1. Nissayavaggo1. 依止品
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Aṅguttaranikāyo · 增支部
Ekādasakanipātapāḷi · 十一集部
1. Nissayavaggo1. 依止品
1. Kimatthiyasuttaṃ1. 何义经
§1
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘kimatthiyāni, bhante, kusalāni sīlāni kimānisaṃsānī’’ti? ‘‘Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti.
如是我闻——一时,世尊住在沙瓦提城揭德林阿那他宾地咖的园林。那时,具寿阿难达前往世尊所在之处;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道:「尊者,善戒有何目的、有何利益?」「阿难达,善戒以无后悔为目的、以无后悔为利益。」
‘‘Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso’’? ‘‘Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso’’.
「尊者,无后悔有何目的、有何利益?」「阿难达,无后悔以欢悦为目的、以欢悦为利益。」
‘‘Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ’’? ‘‘Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsaṃ’’.
「尊者,欢悦有何目的、有何利益?」「阿难达,欢悦以喜为目的、以喜为利益。」
‘‘Pīti pana, bhante, kimatthiyā kimānisaṃsā’’? ‘‘Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā’’.
「尊者,喜有何目的、有何利益?」「阿难达,喜以轻安为目的、以轻安为利益。」
‘‘Passaddhi pana, bhante, kimatthiyā kimānisaṃsā’’? ‘‘Passaddhi kho, ānanda, sukhatthā sukhānisaṃsā’’.
「尊者,轻安有何目的、有何利益?」「阿难达,轻安以乐为目的、以乐为利益。」
‘‘Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ’’? ‘‘Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsaṃ’’.
「尊者,乐有何目的、有何利益?」「阿难达,乐以定为目的、以定为利益。」
‘‘Samādhi pana, bhante, kimatthiyo kimānisaṃso’’? ‘‘Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso’’ .
「尊者,定有何目的、有何利益?」「阿难达,定以如实智见为目的、以如实智见为利益。」
‘‘Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ’’? ‘‘Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidatthaṃ nibbidānisaṃsaṃ’’.
「尊者,如实智见有何目的、有何利益?」「阿难达,如实智见以厌离为目的、以厌离为利益。」
‘‘Nibbidā, pana, bhante, kimatthiyā kimānisaṃsā’’? ‘‘Nibbidā kho, ānanda, virāgatthā virāgānisaṃsā ’’.
「尊者,那么厌离为了什么?有什么利益?」「阿难,厌离为了离贪,有离贪的利益。」
‘‘Virāgo pana, bhante, kimatthiyo kimānisaṃso’’? ‘‘Virāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.
「尊者,那么离贪为了什么?有什么利益?」「阿难,离贪为了解脱智见,有解脱智见的利益。
‘‘Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni, avippaṭisāro pāmojjattho pāmojjānisaṃso, pāmojjaṃ pītatthaṃ pītānisaṃsaṃ, pīti passaddhatthā passaddhānisaṃsā, passaddhi sukhatthā sukhānisaṃsā, sukhaṃ samādhatthaṃ samādhānisaṃsaṃ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso, yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ, nibbidā virāgatthā virāgānisaṃsā, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso. Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī’’ti. Paṭhamaṃ.
「阿难,如此,诸善戒为了无悔,有无悔的利益;无悔为了欢悦,有欢悦的利益;欢悦为了喜,有喜的利益;喜为了轻安,有轻安的利益;轻安为了乐,有乐的利益;乐为了定,有定的利益;定为了如实智见,有如实智见的利益;如实智见为了厌离,有厌离的利益;厌离为了离贪,有离贪的利益;离贪为了解脱智见,有解脱智见的利益。阿难,如此,诸善戒次第导向最上。」」第一经。
2. Cetanākaraṇīyasuttaṃ2. 思应作经
§2
‘‘Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ – ‘avippaṭisāro me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati.
「诸比库,具戒者、戒具足者无需作意:『愿我生起无悔!』诸比库,这是法性:具戒者、戒具足者生起无悔。
‘‘Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pāmojjaṃ me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ uppajjati.
「诸比库,无悔者无需作意:『愿我生起欢悦!』诸比库,这是法性:无悔者生起欢悦。
‘‘Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pīti me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati.
「诸比库,欢悦者无需作意:『愿我生起喜!』诸比库,这是法性:欢悦者生起喜。
‘‘Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘kāyo me passambhatū’ti. Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati.
「诸比库,有喜者无需作意:『愿我的身轻安!』诸比库,这是法性:有喜者身轻安。
‘‘Passaddhakāyassa , bhikkhave, na cetanāya karaṇīyaṃ – ‘sukhaṃ vediyāmī’ti. Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati.
「诸比库,身轻安者无需作意:『愿我感受乐!』诸比库,这是法性:身轻安者感受乐。
‘‘Sukhino, bhikkhave, na cetanāya karaṇīyaṃ – ‘cittaṃ me samādhiyatū’ti. Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati.
「诸比库,乐者无需作意『愿我的心得定』。诸比库,这是法性:乐者的心得定。
‘‘Samāhitassa , bhikkhave, na cetanāya karaṇīyaṃ – ‘yathābhūtaṃ jānāmi passāmī’ti. Dhammatā esā , bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati.
「诸比库,得定者无需作意『我如实知见』。诸比库,这是法性:得定者如实知见。
‘‘Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ – ‘nibbindāmī’ti. Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati.
「诸比库,如实知见者无需作意『我厌离』。诸比库,这是法性:如实知见者厌离。
‘‘Nibbinnassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘virajjāmī’ti. Dhammatā esā, bhikkhave, yaṃ nibbinno virajjati.
「诸比库,厌离者无需作意『我离贪』。诸比库,这是法性:厌离者离贪。
‘‘Virattassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘vimuttiñāṇadassanaṃ sacchikaromī’ti. Dhammatā esā, bhikkhave, yaṃ viratto vimuttiñāṇadassanaṃ sacchikaroti.
「诸比库,离贪者无需作意『我现证解脱智见』。诸比库,这是法性:离贪者现证解脱智见。
‘‘Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso, nibbidā virāgatthā virāgānisaṃsā, yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso, sukhaṃ samādhatthaṃ samādhānisaṃsaṃ, passaddhi sukhatthā sukhānisaṃsā, pīti passaddhatthā passaddhānisaṃsā, pāmojjaṃ pītatthaṃ pītānisaṃsaṃ, avippaṭisāro pāmojjattho pāmojjānisaṃso, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni. Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā’’ti. Dutiyaṃ.
「诸比库,如此,离贪以解脱智见为目标、以解脱智见为功德,厌离以离贪为目标、以离贪为功德,如实智见以厌离为目标、以厌离为功德,定以如实智见为目标、以如实智见为功德,乐以定为目标、以定为功德,轻安以乐为目标、以乐为功德,喜以轻安为目标、以轻安为功德,欢悦以喜为目标、以喜为功德,无悔以欢悦为目标、以欢悦为功德,善戒以无悔为目标、以无悔为功德。诸比库,如此,诸法流向诸法,诸法圆满诸法,从此岸到达彼岸。」第二经。
3. Paṭhamaupanisāsuttaṃ3. 第一近依经
§3
‘‘Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro. Avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ. Pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti. Pītiyā asati pītivipannassa hatūpanisā hoti passaddhi. Passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ. Sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi. Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ. Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā. Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo. Virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
「诸比库,破戒者、戒缺失者,无悔的近因被破坏。无悔不存在时,无悔缺失者,欢悦的近因被破坏。欢悦不存在时,欢悦缺失者,喜的近因被破坏。喜不存在时,喜缺失者,轻安的近因被破坏。轻安不存在时,轻安缺失者,乐的近因被破坏。乐不存在时,乐缺失者,正定的近因被破坏。正定不存在时,正定缺失者,如实智见的近因被破坏。如实智见不存在时,如实智见缺失者,厌离的近因被破坏。厌离不存在时,厌离缺失者,离贪的近因被破坏。离贪不存在时,离贪缺失者,解脱智见的近因被破坏。
‘‘Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro, avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ…pe… vimuttiñāṇadassanaṃ.
「诸比库,譬如树木枝叶缺失,它的嫩芽也不能圆满,树皮也…软皮也…心材也不能圆满。诸比库,同样地,破戒者、戒缺失者,无悔的近因被破坏,无悔不存在时,无悔缺失者,欢悦的近因被破坏……乃至……解脱智见。
‘‘Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ, pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti, pītiyā sati pītisampannassa upanisasampannā hoti passaddhi, passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ, sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi, sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
「诸比库!对于持戒者、具戒者,无悔具足了近因,当有无悔时,对于具无悔者,喜悦具足了近因,当有喜悦时,对于具喜悦者,喜具足了近因,当有喜时,对于具喜者,轻安具足了近因,当有轻安时,对于具轻安者,乐具足了近因,当有乐时,对于具乐者,正定具足了近因,当有正定时,对于具正定者,如实智见具足了近因,当有如实智见时,对于具如实智见者,厌离具足了近因,当有厌离时,对于具厌离者,离贪具足了近因,当有离贪时,对于具离贪者,解脱智见具足了近因。」
‘‘Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassana’’nti. Tatiyaṃ.
「诸比库!譬如一棵树具足枝叶,它的嫩皮也达到圆满,树皮也...软木也...心材也达到圆满。同样地,诸比库!对于持戒者、具戒者,无悔具足了近因,当有无悔时,对于具无悔者...乃至...解脱智见。」第三经。
4. Dutiyaupanisāsuttaṃ4. 第二近依经
§4
Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti . ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
于此,具寿沙利子告诉诸比库:「贤友们,诸比库!」「贤友!」那些比库回答具寿沙利子。具寿沙利子说了这个:
‘‘Dussīlassa , āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro, avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ, pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti, pītiyā asati pītivipannassa hatūpanisā hoti passaddhi, passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ, sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi, sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā , nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo, virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
「贤友!对于破戒者、缺戒者,无悔失去了近因,当无无悔时,对于缺无悔者,喜悦失去了近因,当无喜悦时,对于缺喜悦者,喜失去了近因,当无喜时,对于缺喜者,轻安失去了近因,当无轻安时,对于缺轻安者,乐失去了近因,当无乐时,对于缺乐者,正定失去了近因,当无正定时,对于缺正定者,如实智见失去了近因,当无如实智见时,对于缺如实智见者,厌离失去了近因,当无厌离时,对于缺厌离者,离贪失去了近因,当无离贪时,对于缺离贪者,解脱智见失去了近因。」
‘‘Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro, avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ…pe… vimuttiñāṇadassanaṃ.
「贤友!譬如一棵树缺枝叶,它的嫩皮也不达到圆满,树皮也...软木也...心材也不达到圆满。同样地,贤友!对于破戒者、缺戒者,无悔失去了近因,当无无悔时,对于缺无悔者,喜悦...乃至...解脱智见。」
‘‘Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ, pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti, pītiyā sati pītisampannassa upanisasampannā hoti passaddhi, passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ, sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi, sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
「贤友!对于持戒者、具戒者,无悔具足了近因,当有无悔时,对于具无悔者,喜悦具足了近因,当有喜悦时,对于具喜悦者,喜具足了近因,当有喜时,对于具喜者,轻安具足了近因,当有轻安时,对于具轻安者,乐具足了近因,当有乐时,对于具乐者,正定具足了近因,当有正定时,对于具正定者,如实智见具足了近因,当有如实智见时,对于具如实智见者,厌离具足了近因,当有厌离时,对于具厌离者,离贪具足了近因,当有离贪时,对于具离贪者,解脱智见具足了近因。」
‘‘Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ…pe… vimuttiñāṇadassana’’nti. Catutthaṃ.
「贤友!譬如一棵树具足枝叶,它的嫩皮也达到圆满,树皮也...软木也...心材也达到圆满。同样地,贤友!对于持戒者、具戒者,无悔具足了近因,当有无悔时,对于具无悔者,喜悦...乃至...解脱智见。」第四经。
5. Tatiyaupanisāsuttaṃ5. 第三近依经
§5
Tatra kho āyasmā ānando bhikkhū āmantesi…pe… ‘‘dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro, avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ, pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti, pītiyā asati pītivipannassa hatūpanisā hoti passaddhi, passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ, sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi, sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā, nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo, virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
于此,具寿阿难告诉诸比库...乃至...「贤友!对于破戒者、缺戒者,无悔失去了近因,当无无悔时,对于缺无悔者,喜悦失去了近因,当无喜悦时,对于缺喜悦者,喜失去了近因,当无喜时,对于缺喜者,轻安失去了近因,当无轻安时,对于缺轻安者,乐失去了近因,当无乐时,对于缺乐者,正定失去了近因,当无正定时,对于缺正定者,如实智见失去了近因,当无如实智见时,对于缺如实智见者,厌离失去了近因,当无厌离时,对于缺厌离者,离贪失去了近因,当无离贪时,对于缺离贪者,解脱智见失去了近因。」
‘‘Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro, avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ…pe… vimuttiñāṇadassanaṃ.
「诸具寿,譬如一棵树,枝叶不全。它的嫩皮不能圆满,树皮也……软木也……心材也不能圆满。同样地,诸具寿,破戒者、戒缺失者,无悔的近因被破坏;无悔不存在时,无悔缺失者,喜悦的近因被破坏……解脱智见。」
‘‘Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ, pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti, pītiyā sati pītisampannassa upanisasampannā hoti passaddhi, passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ, sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi, sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
「诸具寿,具戒者、戒具足者,具足无悔的近因;无悔存在时,无悔具足者,具足喜悦的近因;喜悦存在时,喜悦具足者,具足喜的近因;喜存在时,喜具足者,具足轻安的近因;轻安存在时,轻安具足者,具足乐的近因;乐存在时,乐具足者,具足正定的近因;正定存在时,正定具足者,具足如实智见的近因;如实智见存在时,如实智见具足者,具足厌离的近因;厌离存在时,厌离具足者,具足离贪的近因;离贪存在时,离贪具足者,具足解脱智见的近因。」
‘‘Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati , tacopi… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ…pe… vimuttiñāṇadassana’’nti. Pañcamaṃ.
「诸具寿,譬如一棵树,枝叶具足。它的嫩皮圆满,树皮也……软木也……心材也圆满。同样地,诸具寿,具戒者、戒具足者,具足无悔的近因;无悔存在时,无悔具足者,具足喜悦的近因……解脱智见。」第五经。
6. Byasanasuttaṃ6. 衰损经
§6
‘‘Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.
「诸比库,凡是辱骂、诽谤、诋毁圣者、对梵行同伴的比库,这是处所、有机会:他会遭遇十一种灾难中的某一种灾难。
Katamesaṃ ekādasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, sikkhaṃ vā paccakkhāya hīnāyāvattati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ vā, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati – yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.
哪十一种?未证得的不能证得,已证得的退失,不能通达正法,或者对诸正法增上慢,或者不乐于修梵行,或者犯某种染污的罪,或者舍弃学而还归于低劣,或者遭遇严重的疾病,或者陷入疯狂或心乱,迷乱而死,身坏命终后投生到苦处、恶趣、堕处、地狱——诸比库,凡是辱骂、诽谤、诋毁圣者、对梵行同伴的比库,这是处所、有机会:他会遭遇这十一种灾难中的某一种灾难。
‘‘Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyya.
「诸比库,凡是辱骂、诽谤、诋毁圣者、对梵行同伴的比库,这是非处、无机会:他不会遭遇十一种灾难中的某一种灾难。
Katamesaṃ ekādasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, sikkhaṃ vā paccakkhāya hīnāyāvattati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ vā, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati – yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyyā’’ti. Chaṭṭhaṃ.
哪十一种?未证得的不能证得,已证得的退失,不能通达正法,或者对诸正法增上慢,或者不乐于修梵行,或者犯某种染污的罪,或者舍弃学而还归于低劣,或者遭遇严重的疾病,或者陷入疯狂或心乱,迷乱而死,身坏命终后投生到苦处、恶趣、堕处、地狱——诸比库,凡是辱骂、诽谤、诋毁圣者、对梵行同伴的比库,这是非处、无机会:他不会遭遇这十一种灾难中的某一种灾难。」第六经。
7. Saññāsuttaṃ7. 想经
§7
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –
那时,具寿阿难前往世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的具寿阿难对世尊如此说——
‘‘Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa; saññī ca pana assāti?
「尊者,比库是否可能获得这样的定,即:于地不有地想,于水不有水想,于火不有火想,于风不有风想,于空无边处不有空无边处想,于识无边处不有识无边处想,于无所有处不有无所有处想,于非想非非想处不有非想非非想处想,于此世不有此世想,于他世不有他世想,凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,于彼亦不有想;然而却有想?」
‘‘Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa , na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa; saññī ca pana assā’’ti.
「阿难,比库可能获得这样的定,即:于地不有地想,于水不有水想,于火不有火想,于风不有风想,于空无边处不有空无边处想,于识无边处不有识无边处想,于无所有处不有无所有处想,于非想非非想处不有非想非非想处想,于此世不有此世想,于他世不有他世想,凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,于彼亦不有想;然而却有想。」
‘‘Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assāti.
「尊者,然而如何比库可能获得这样的定,即:于地不有地想,于水不有水想,于火不有火想,于风不有风想,于空无边处不有空无边处想,于识无边处不有识无边处想,于无所有处不有无所有处想,于非想非非想处不有非想非非想处想,于此世不有此世想,于他世不有他世想,凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,于彼亦不有想,然而却有想?」
‘‘Idhānanda, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā’’ti.
「阿难,于此,比库有如此想:『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。』阿难,如此,比库可能获得这样的定,即:于地不有地想,于水不有水想,于火不有火想,于风不有风想,于空无边处不有空无边处想,于识无边处不有识无边处想,于无所有处不有无所有处想,于非想非非想处不有非想非非想处想,于此世不有此世想,于他世不有他世想,凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,于彼亦不有想,然而却有想。」
Atha kho āyasmā ānando bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –
那时,具寿阿难随喜、欢喜世尊所说后,从座起立,礼敬世尊,作右绕后,去到具寿沙利子处;到达后,与具寿沙利子互相问候。交换了友好、值得忆念的交谈后,在一旁坐下。在一旁坐下的具寿阿难对具寿沙利子这样说:
‘‘Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī pana assāti. ‘‘Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā’’ti.
「贤友沙利子,比库是否可能获得这样的定,即:于地不有地想……(中略)……凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,于彼亦不有想,然而却有想?」「贤友阿难,比库可能获得这样的定,即:于地不有地想……(中略)……凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,于彼亦不有想,然而却有想。」
‘‘Yathā kathaṃ panāvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa , saññī ca pana assā’’ti?
「然而,贤友沙利子,如何比库可能获得这样的定,即:于地不有地想……(中略)……凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,于彼亦不有想,然而却有想?」
‘‘Idha, āvuso ānanda, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā’’ti.
「贤友阿难,于此,比库有如此想:『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。』贤友阿难,如此,比库可能获得这样的定,即:于地不有地想……(中略)……凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,于彼亦不有想,然而却有想。」
‘‘Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmiṃ! Idānāhaṃ, āvuso, bhagavantaṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi āyasmā sāriputto. Acchariyaṃ, āvuso, abbhutaṃ, āvuso, yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmi’’nti! Sattamaṃ.
「贤友,不可思议!贤友,未曾有!即在最上句中,导师与弟子的义与义相合,文与文相应,不相违背。贤友,我现在前往世尊处询问此义。世尊也以这些字、这些句、这些文为我分别论此义,正如具寿沙利子所说。贤友,不可思议!贤友,未曾有!即在最上句中,导师与弟子的义与义相合,文与文相应,不相违背。」第七经。
8. Manasikārasuttaṃ8. 作意经
§8
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –
那时,具寿阿难前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的具寿阿难对世尊如此说:
‘‘Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā’’ti?
「尊者,比库能否获得这样的定,即他不作意眼,不作意色,不作意耳,不作意声,不作意鼻,不作意香,不作意舌,不作意味,不作意身,不作意触,不作意地,不作意水,不作意火,不作意风,不作意空无边处,不作意识无边处,不作意无所有处,不作意非想非非想处,不作意此世,不作意他世,凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,也不作意;然而他却作意?」
‘‘Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā’’ti.
「阿难,比库能获得这样的定,即他不作意眼,不作意色,不作意耳,不作意声,不作意鼻,不作意香,不作意舌,不作意味,不作意身,不作意触,不作意地,不作意水,不作意火,不作意风,不作意空无边处,不作意识无边处,不作意无所有处,不作意非想非非想处,不作意此世,不作意他世,凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,也不作意;然而他却作意。」
‘‘Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā’’ti?
「尊者,比库如何能获得这样的定,即他不作意眼,不作意色……凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,也不作意;然而他却作意?」
‘‘Idhānanda, bhikkhu evaṃ manasi karoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya; manasi ca pana kareyyā’’ti. Aṭṭhamaṃ.
「阿难,于此,比库如此作意:『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。』阿难,比库如此能获得这样的定,即他不作意眼,不作意色……凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,也不作意;然而他却作意。」第八经。
9. Saddhasuttaṃ9. 信经
§9
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe . Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ saddhaṃ bhagavā etadavoca –
一时,世尊住在那提咖的砖屋。那时,具寿萨度前往世尊处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的具寿萨度如此说:
‘‘Ājānīyajhāyitaṃ kho, saddha, jhāya; mā khaḷuṅkajhāyitaṃ . Kathañca, khaḷuṅkajhāyitaṃ hoti? Assakhaḷuṅko hi , saddha, doṇiyā baddho ‘yavasaṃ yavasa’nti jhāyati. Taṃ kissa hetu? Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṃ hoti – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti. So doṇiyā baddho ‘yavasaṃ yavasa’nti jhāyati. Evamevaṃ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. So kāmarāgaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati, byāpādapariyuṭṭhitena cetasā viharati… thinamiddhapariyuṭṭhitena cetasā viharati… uddhaccakukkuccapariyuṭṭhitena cetasā viharati… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. So vicikicchaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati. So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya jhāyati. Evaṃ kho, saddha, purisakhaḷuṅkajhāyitaṃ hoti.
「萨度,你应修习良马的禅思,莫修习劣马的禅思。萨度,什么是劣马的禅思?萨度,劣马被绑在食槽旁,它禅思『大麦!大麦!』那是什么原因?萨度,因为劣马被绑在食槽旁时,它不会如此想:『今天驯马师会让我做什么工作?我应如何回报?』它被绑在食槽旁,禅思『大麦!大麦!』同样地,萨度,于此,某个劣人即使去到林野、去到树下、去到空闲处,他以被欲贪缠缚的心而住,以被欲贪征服,对已生起的欲贪的出离不如实了知。他以欲贪为内在而禅思、遍禅思、深禅思、误禅思;他以被嗔恨缠缚的心而住……以被昏沉睡眠缠缚的心而住……以被掉举追悔缠缚的心而住……他以被疑缠缚的心而住,以被疑征服,对已生起的疑的出离不如实了知。他以疑为内在而禅思、遍禅思、深禅思、误禅思。他依地而禅思,依水而禅思,依火而禅思,依风而禅思,依空无边处而禅思,依识无边处而禅思,依无所有处而禅思,依非想非非想处而禅思,依此世而禅思,依他世而禅思,凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,也依之而禅思。萨度,如此是劣人的禅思。」
‘‘Kathañca , saddha , ājānīyajhāyitaṃ hoti? Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṃ yavasa’nti jhāyati. Taṃ kissa hetu? Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṃ hoti – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti. So doṇiyā baddho na ‘yavasaṃ yavasa’nti jhāyati. Bhadro hi, saddha, assājānīyo yathā iṇaṃ yathā bandhaṃ yathā jāniṃ yathā kaliṃ evaṃ patodassa ajjhoharaṇaṃ samanupassati. Evamevaṃ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, na byāpādapariyuṭṭhitena cetasā viharati… na thinamiddhapariyuṭṭhitena cetasā viharati… na uddhaccakukkuccapariyuṭṭhitena cetasā viharati… na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. So neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana. Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –
「沙度,如何是良马之禅思?沙度,良马被系于食槽时,不禅思『草啊草啊』。那是什么原因?沙度,良马被系于食槽时,他如此想:『今天调马师将令我做什么工作?我应如何回报?』他被系于食槽时,不禅思『草啊草啊』。沙度,良马如债、如缚、如损失、如灾祸般地看待刺棒的刺入。同样地,沙度,良善的人良马,即使去到林野、去到树下、去到空屋,他不以被欲贪缠缚的心而住,不以被欲贪征服的心而住,对已生起的欲贪之出离如实了知;他不以被嗔恨缠缚的心而住……他不以被昏沉睡眠缠缚的心而住……他不以被掉举追悔缠缚的心而住……他不以被疑缠缚的心而住,不以被疑征服的心而住,对已生起的疑之出离如实了知。他不依地而禅思,不依水而禅思,不依火而禅思,不依风而禅思,不依空无边处而禅思,不依识无边处而禅思,不依无所有处而禅思,不依非想非非想处而禅思,不依此世而禅思,不依他世而禅思,凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,也不依彼而禅思;然而他禅思。沙度,如此禅思的良善人良马,有因陀罗的诸天、有梵天的诸天、有生主的诸天,从远处礼敬——」
‘‘Namo te purisājañña, namo te purisuttama;
「礼敬你,人良马!礼敬你,人中至上者!」
Yassa te nābhijānāma, yampi nissāya jhāyasī’’ti.
「我们不了知你依何而禅思。」
Evaṃ vutte āyasmā saddho bhagavantaṃ etadavoca – ‘‘kathaṃ jhāyī pana, bhante, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati , na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana? Kathaṃ jhāyiñca pana, bhante, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –
如是所说已,具寿沙度对世尊如此说:「尊者,然而,如何禅思的良善人良马,不依地而禅思,不依水而禅思,不依火而禅思,不依风而禅思,不依空无边处而禅思,不依识无边处而禅思,不依无所有处而禅思,不依非想非非想处而禅思,不依此世而禅思,不依他世而禅思,凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,也不依彼而禅思;然而他禅思?尊者,然而,如何禅思的良善人良马,有因陀罗的诸天、有梵天的诸天、有生主的诸天,从远处礼敬——」
‘‘Namo te purisājañña, namo te purisuttama;
「礼敬你,人良马!礼敬你,人中至上者!」
Yassa te nābhijānāma, yampi nissāya jhāyasī’’ti.
「我们不了知你依何而禅思。」
‘‘Idha, saddha, bhadrassa purisājānīyassa pathaviyaṃ pathavisaññā vibhūtā hoti, āpasmiṃ āposaññā vibhūtā hoti, tejasmiṃ tejosaññā vibhūtā hoti, vāyasmiṃ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi saññā vibhūtā hoti. Evaṃ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana. Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –
「沙度,在此,良善人良马对地已灭尽地想,对水已灭尽水想,对火已灭尽火想,对风已灭尽风想,对空无边处已灭尽空无边处想,对识无边处已灭尽识无边处想,对无所有处已灭尽无所有处想,对非想非非想处已灭尽非想非非想处想,对此世已灭尽此世想,对他世已灭尽他世想,凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,对彼也已灭尽想。沙度,如此禅思的良善人良马,不依地而禅思……(中略)……凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺者,也不依彼而禅思;然而他禅思。沙度,如此禅思的良善人良马,有因陀罗的诸天、有梵天的诸天、有生主的诸天,从远处礼敬——」
‘‘Namo te purisājañña, namo te purisuttama;
「礼敬你,人良马!礼敬你,人中至上者!」
Yassa te nābhijānāma, yampi nissāya jhāyasī’’ti. navamaṃ;
我们不知道你是谁,也不知道你依靠什么而禅修。」第九经。
10. Moranivāpasuttaṃ10. 孔雀饲养处经
§10
Ekaṃ samayaṃ bhagavā rājagahe viharati moranivāpe paribbājakārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
一时,世尊住在王舍城孔雀饲养处游方者园。于此,世尊称呼比库们:「诸比库。」「尊者。」那些比库回答世尊。世尊如此说:
‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Asekhena sīlakkhandhena, asekhena samādhikkhandhena , asekhena paññākkhandhena – imehi, kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.
「诸比库,具足三法的比库是究竟圆满者、究竟离轭安稳者、究竟梵行者、究竟终极者、天人中最胜者。哪三法?无学戒蕴、无学定蕴、无学慧蕴。诸比库,具足这三法的比库是究竟圆满者、究竟离轭安稳者、究竟梵行者、究竟终极者、天人中最胜者。
‘‘Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi ? Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti, accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.
「诸比库,又具足另外三法的比库是究竟圆满者、究竟离轭安稳者、究竟梵行者、究竟终极者、天人中最胜者。哪三法?神变神通、教诫神通、教诫神通。诸比库,具足这三法的比库是究竟圆满者、究竟离轭安稳者、究竟梵行者、究竟终极者、天人中最胜者。
‘‘Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.
「诸比库,又具足另外三法的比库是究竟圆满者、究竟离轭安稳者、究竟梵行者、究竟终极者、天人中最胜者。哪三法?正见、正智、正解脱。诸比库,具足这三法的比库是究竟圆满者、究竟离轭安稳者、究竟梵行者、究竟终极者、天人中最胜者。
‘‘Dvīhi , bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi dvīhi? Vijjāya, caraṇena – imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Brahmunā pesā, bhikkhave, sanaṅkumārena gāthā bhāsitā –
「诸比库,具足二法的比库是究竟圆满者、究竟离轭安稳者、究竟梵行者、究竟终极者、天人中最胜者。哪二法?明与行。诸比库,具足这二法的比库是究竟圆满者、究竟离轭安稳者、究竟梵行者、究竟终极者、天人中最胜者。诸比库,梵天沙囊咖玛拉说了这偈颂:
‘‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;
「刹帝利在人群中最胜,彼等依凭种姓;
Vijjācaraṇasampanno, so seṭṭho devamānuse’’ti .
明行具足者,在天人中最胜。」
‘‘Sā kho panesā, bhikkhave, sanaṅkumārena gāthā bhāsitā subhāsitā, no dubbhāsitā; atthasaṃhitā , no anatthasaṃhitā; anumatā mayā. Ahampi, bhikkhave, evaṃ vadāmi –
「诸比库!那首由沙囊咖玛拉所说的偈颂,是善说而非恶说;与义相应,非与义不相应;为我所认可。诸比库!我也如此说——
‘‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;
「刹帝利在人群中最胜,彼等依凭种姓者;
Vijjācaraṇasampanno, so seṭṭho devamānuse’’ti. dasamaṃ;
明行具足者,彼在天人中最胜。」第十经
Nissayavaggo paṭhamo. · 依止品第一
Tassuddānaṃ –
其摄颂——
Kimatthiyā cetanā tayo, upanisā byasanena ca;
为何义、思、三,近因、与过患;
Dve saññā manasikāro, saddho moranivāpakanti.
二想、作意,有信者、孔雀饲养者。