2. Anussativaggo2. 随念品

116 段 · CSCD 巴利原典

1. Paṭhamamahānāmasuttaṃ1. 大名经第一

§11

Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – ‘‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’ti. Assosi kho mahānāmo sakko – ‘‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’’ti.

一时,世尊住在释迦国咖毕拉瓦图的尼拘律园。尔时,众多比库为世尊作衣,「世尊衣已成,三月后将出发游行」。释迦人摩诃那摩听闻:「众多比库据说为世尊作衣,『世尊衣已成,三月后将出发游行』」。

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’’nti?

于是,释迦人摩诃那摩前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的释迦人摩诃那摩对世尊如此说:「尊者,我听闻:『众多比库据说为世尊作衣,世尊衣已成,三月后将出发游行』。尊者,对于我们以种种住而住者,应以何住而住?」

‘‘Sādhu sādhu, mahānāma! Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha – ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’’’nti? Saddho kho, mahānāma, ārādhako hoti, no assaddho; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti , no muṭṭhassati; samāhito ārādhako hoti, no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi. ‘‘Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṃ bhāveti.

「善哉!善哉!摩诃那摩!摩诃那摩,这确实适合你们这样的善男子,你们前往如来处询问:『尊者,对于我们以种种住而住者,应以何住而住?』摩诃那摩,有信者能成就,非无信者;精进者能成就,非懈怠者;念已现起者能成就,非失念者;得定者能成就,非不定者;有慧者能成就,非劣慧者。摩诃那摩,你安立于这五法后,应进一步修习六法。摩诃那摩,于此,你应随念如来:『如是,彼世尊是阿拉汉、正等正觉者、明行具足者、善至者、世间解者、无上调御丈夫者、天人师、佛陀、世尊』。摩诃那摩,当圣弟子随念如来时,在那时刻,他的心不被贪所缠缚,心不被嗔所缠缚,心不被痴所缠缚;在那时刻,他的心依如来而正直。摩诃那摩,心正直的圣弟子获得义喜,获得法喜,获得与法相应的欢悦。欢悦者生喜,意喜者身轻安,身轻安者受乐,乐者心得定。摩诃那摩,这称为:圣弟子在不平等行的众生中平等而住,在有恼害的众生中无恼害而住,已证入法流,修习佛随念。

‘‘Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno dhammānussatiṃ bhāveti.

「再者,摩诃那摩,你应随念法:『法是世尊所善说,自见的,无时的,来见的,引导的,智者各自证知的』。摩诃那摩,当圣弟子随念法时,在那时刻,他的心不被贪所缠缚,心不被嗔所缠缚,心不被痴所缠缚;在那时刻,他的心依法而正直。摩诃那摩,心正直的圣弟子获得义喜,获得法喜,获得与法相应的欢悦。欢悦者生喜,意喜者身轻安,身轻安者受乐,乐者心得定。摩诃那摩,这称为:圣弟子在不平等行的众生中平等而住,在有恼害的众生中无恼害而住,已证入法流,修习法随念。

‘‘Puna caparaṃ tvaṃ, mahānāma, saṅghaṃ anussareyyāsi – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno saṅghānussatiṃ bhāveti.

「再者,摩诃那摩,你应随念僧团:『世尊的声闻僧团是善行道者,世尊的声闻僧团是正直行道者,世尊的声闻僧团是如理行道者,世尊的声闻僧团是和敬行道者,即四双八辈,这世尊的声闻僧团是应供养者、应供奉者、应施与者、应合掌者、世间无上福田』。摩诃那摩,当圣弟子随念僧团时,在那时刻,他的心不被贪所缠缚,心不被嗔所缠缚,心不被痴所缠缚;在那时刻,他的心依僧团而正直。摩诃那摩,心正直的圣弟子获得义喜,获得法喜,获得与法相应的欢悦。欢悦者生喜,意喜者身轻安,身轻安者受乐,乐者心得定。摩诃那摩,这称为:圣弟子在不平等行的众生中平等而住,在有恼害的众生中无恼害而住,已证入法流,修习僧随念。

‘‘Puna caparaṃ tvaṃ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti sīlaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno sīlānussatiṃ bhāveti.

「再者,摩诃那摩,你应随念自己的诸戒:无毁的、无穿的、无斑的、无杂的、自在的、智者所赞叹的、无执取的、导向于定的。摩诃那摩,当圣弟子随念戒时,在那时刻,他的心不被贪所缠缚,心不被嗔所缠缚,心不被痴所缠缚;在那时刻,他的心依戒而正直。摩诃那摩,心正直的圣弟子获得义喜,获得法喜,获得与法相应的欢悦。欢悦者生喜,意喜者身轻安,身轻安者受乐,乐者心得定。摩诃那摩,这称为:圣弟子在不平等行的众生中平等而住,在有恼害的众生中无恼害而住,已证入法流,修习戒随念。

‘‘Puna caparaṃ tvaṃ, mahānāma, attano cāgaṃ anussareyyāsi – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Yasmiṃ, mahānāma , samaye ariyasāvako cāgaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno cāgānussatiṃ bhāveti.

「再者,摩诃那摩,你应随念自己的施舍:『我确实获得利益,我确实善得,我在被悭垢所缠缚的众生中,以离垢无悭之心住于家,是放舍者、手开者、喜舍与者、乞求应诺者、喜分施者』。摩诃那摩,当圣弟子随念施舍时,在那时刻,他的心不被贪所缠缚,心不被嗔所缠缚,心不被痴所缠缚;在那时刻,他的心依施舍而正直。摩诃那摩,心正直的圣弟子获得义喜,获得法喜,获得与法相应的欢悦。欢悦者生喜,意喜者身轻安,身轻安者受乐,乐者心得定。摩诃那摩,这称为:圣弟子在不平等行的众生中平等而住,在有恼害的众生中无恼害而住,已证入法流,修习施随念。

‘‘Puna caparaṃ tvaṃ, mahānāma, devatā anussareyyāsi – ‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā , mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno devatānussatiṃ bhāvetī’’ti. Paṭhamaṃ.

「再者,摩诃那摩,你应随念诸天:『有四大王天,有三十三天,有夜摩天,有兜率天,有化乐天,有他化自在天,有梵身天,有更上诸天。那些天人具足如是信,从此处死后生于彼处,我也具有如是信。那些天人具足如是戒,从此处死后生于彼处,我也具有如是戒。那些天人具足如是闻,从此处死后生于彼处,我也具有如是闻。那些天人具足如是施,从此处死后生于彼处,我也具有如是施。那些天人具足如是慧,从此处死后生于彼处,我也具有如是慧』。摩诃那摩,当圣弟子随念自己及那些天人的信、戒、闻、施、慧时,在那时刻,他的心不被贪所缠缚,心不被嗔所缠缚,心不被痴所缠缚;在那时刻,他的心依诸天而正直。摩诃那摩,心正直的圣弟子获得义喜,获得法喜,获得与法相应的欢悦。欢悦者生喜,意喜者身轻安,身轻安者受乐,乐者心得定。摩诃那摩,这称为:圣弟子在不平等行的众生中平等而住,在有恼害的众生中无恼害而住,已证入法流,修习天随念」。第一。

2. Dutiyamahānāmasuttaṃ2. 大名经第二

§12

Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena mahānāmo sakko gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – ‘‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’ti.

一时,世尊住在释迦人中,咖毕拉瓦图的尼拘律园。其时,释迦人摩诃那摩病愈不久,刚从病中痊愈。其时,众多比库为世尊做衣服的工作——「世尊衣服完成后,三个月过后将出发游行」。

Assosi kho mahānāmo sakko – ‘‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’’ti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’’nti?

释迦人摩诃那摩听闻:「众多比库据说为世尊做衣服的工作——『世尊衣服完成后,三个月过后将出发游行』」。于是,释迦人摩诃那摩前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的释迦人摩诃那摩对世尊如此说:「尊者,我听闻:『众多比库据说为世尊做衣服的工作——世尊衣服完成后,三个月过后将出发游行』。尊者,对于我们以种种住而住者,应以何种住而住呢?」

‘‘Sādhu sādhu, mahānāma! Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha – ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’nti? Saddho kho, mahānāma, ārādhako hoti, no assaddho; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti, no muṭṭhassati; samāhito ārādhako hoti , no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.

「善哉!善哉!摩诃那摩!摩诃那摩,这确实适合你们这些族姓子,你们前往如来处询问:『尊者,对于我们以种种住而住者,应以何种住而住呢?』摩诃那摩,有信者能成就,非无信者;精进者能成就,非懈怠者;念已现起者能成就,非失念者;得定者能成就,非不得定者;有慧者能成就,非劣慧者。摩诃那摩,你安立于这五法后,应进一步修习六法。

‘‘Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Imaṃ kho tvaṃ, mahānāma, buddhānussatiṃ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṃ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṃ ajjhāvasantopi bhāveyyāsi.

「摩诃那摩,于此,你应随念如来——『彼世尊亦即是……(中略)……天人师、佛陀、世尊』。摩诃那摩,当圣弟子随念如来时,其时他的心不被贪所缠缚,心不被嗔所缠缚,心不被痴所缠缚;其时他的心只是依如来而正直。摩诃那摩,心正直的圣弟子获得义的喜悦,获得法的喜悦,获得与法相应的欣悦。欣悦者生喜,意喜者身轻安,身轻安者受乐,乐者心得定。摩诃那摩,你应修习此佛随念:行走时也应修习,站立时也应修习,坐着时也应修习,躺卧时也应修习,从事工作时也应修习,住在充满子女的卧室时也应修习。

‘‘Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi…pe… saṅghaṃ anussareyyāsi…pe… attano sīlāni anussareyyāsi…pe… attano cāgaṃ anussareyyāsi…pe… devatā anussareyyāsi – ‘santi devā cātumahārājikā…pe… santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena… sutena… cāgena… paññāya samannāgatā tā devatā ito cutā tatthūpapannā , mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Imaṃ kho tvaṃ, mahānāma, devatānussatiṃ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṃ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṃ ajjhāvasantopi bhāveyyāsī’’ti. Dutiyaṃ.

「再者,摩诃那摩,你应随念法……(中略)……应随念僧团……(中略)……应随念自己的戒……(中略)……应随念自己的施舍……(中略)……应随念诸天人——『有四大王天的天人……(中略)……有更上的天人。那些天人具足如是的信,从此处死后,生于彼处,我也具有如是的信。那些天人具足如是的戒……多闻……施舍……慧,从此处死后,生于彼处,我也具有如是的慧』。摩诃那摩,当圣弟子随念自己与那些天人的信、戒、多闻、施舍、慧时,其时他的心不被贪所缠缚,心不被嗔所缠缚,心不被痴所缠缚;其时他的心只是依诸天人而正直。摩诃那摩,心正直的圣弟子获得义的喜悦,获得法的喜悦,获得与法相应的欣悦。欣悦者生喜,意喜者身轻安,身轻安者受乐,乐者心得定。摩诃那摩,你应修习此天随念:行走时也应修习,站立时也应修习,坐着时也应修习,躺卧时也应修习,从事工作时也应修习,住在充满子女的卧室时也应修习。」第二经。

3. Nandiyasuttaṃ3. 难地亚经

§13

Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena bhagavā sāvatthiyaṃ vassāvāsaṃ upagantukāmo hoti .

一时,世尊住在释迦人中,咖毕拉瓦图的尼拘律园。其时,世尊想要前往沙瓦提度雨安居。

Assosi kho nandiyo sakko – ‘‘bhagavā kira sāvatthiyaṃ vassāvāsaṃ upagantukāmo’’ti. Atha kho nandiyassa sakkassa etadahosi – ‘‘yaṃnūnāhampi sāvatthiyaṃ vassāvāsaṃ upagaccheyyaṃ. Tattha kammantañceva adhiṭṭhahissāmi, bhagavantañca lacchāmi kālena kālaṃ dassanāyā’’ti.

释迦人难地亚听闻:「世尊据说想要前往沙瓦提度雨安居」。于是,释迦人难地亚生起此念:「我何不也前往沙瓦提度雨安居。在那里我将从事工作,也将时时得见世尊。」

Atha kho bhagavā sāvatthiyaṃ vassāvāsaṃ upagacchi . Nandiyopi kho sakko sāvatthiyaṃ vassāvāsaṃ upagacchi. Tattha kammantañceva adhiṭṭhāsi , bhagavantañca labhi kālena kālaṃ dassanāya. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – ‘‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’ti.

于是,世尊前往沙瓦提度雨安居。释迦人难地亚也前往沙瓦提度雨安居。在那里他从事工作,也时时得见世尊。其时,众多比库为世尊做衣服的工作——「世尊衣服完成后,三个月过后将出发游行」。

Assosi kho nandiyo sakko – ‘‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’’ti. Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo sakko bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’’nti?

难地亚萨咖听闻:「听说众多比库正在为世尊做衣服的工作——『世尊衣服完成后,三个月过后将出发游行。』」于是难地亚萨咖前往世尊所在之处;抵达后,礼敬世尊,坐于一旁。坐于一旁的难地亚萨咖对世尊如此说:「尊者,我听闻:『听说众多比库正在为世尊做衣服的工作——世尊衣服完成后,三个月过后将出发游行。』尊者,对于我们以种种住而住者,应当以何种住而住呢?」

‘‘Sādhu sādhu, nandiya! Etaṃ kho, nandiya, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha – ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’nti? Saddho kho, nandiya, ārādhako hoti, no assaddho; sīlavā ārādhako hoti, no dussīlo; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti, no muṭṭhassati; samāhito ārādhako hoti, no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho te, nandiya, chasu dhammesu patiṭṭhāya pañcasu dhammesu ajjhattaṃ sati upaṭṭhāpetabbā.

「善哉!善哉!难地亚!难地亚,这确实适合你们这些善男子,你们前来拜见如来后应当询问:『尊者,对于我们以种种住而住者,应当以何种住而住呢?』难地亚,有信者能成就,无信者不能;持戒者能成就,破戒者不能;精进者能成就,懈怠者不能;念已现起者能成就,失念者不能;得定者能成就,不得定者不能;有慧者能成就,劣慧者不能。难地亚,你确立于这六法后,应当于内现起五法之念。

‘‘Idha tvaṃ, nandiya, tathāgataṃ anussareyyāsi – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi , satthā devamanussānaṃ buddho bhagavā’ti. Iti kho te, nandiya, tathāgataṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

「难地亚,于此,你应当随念如来:『彼世尊亦即是阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上调御丈夫、天人师、佛陀、世尊。』如此,难地亚,你应当缘于如来而于内现起念。

‘‘Puna caparaṃ tvaṃ, nandiya, dhammaṃ anussareyyāsi – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Iti kho te, nandiya, dhammaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

「再者,难地亚,你应当随念法:『法是世尊所善说的,是自见的、无时的、来见的、引导的、智者应各自证知的。』如此,难地亚,你应当缘于法而于内现起念。

‘‘Puna caparaṃ tvaṃ, nandiya, kalyāṇamitte anussareyyāsi – ‘lābhā vata me, suladdhaṃ vata me, yassa me kalyāṇamittā anukampakā atthakāmā ovādakā anusāsakā’ti. Iti kho te, nandiya, kalyāṇamitte ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

「再者,难地亚,你应当随念善友:『我确实是获得,我确实是善得,我有怜愍的、希望利益的、教诫的、教导的善友。』如此,难地亚,你应当缘于善友而于内现起念。

‘‘Puna caparaṃ tvaṃ, nandiya, attano cāgaṃ anussareyyāsi – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Iti kho te, nandiya, cāgaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

「再者,难地亚,你应当随念自己的施舍:『我确实是获得,我确实是善得,我在被悭垢所缠的众生中,以离垢无悭之心住于家中,是舍手者、乐施者、乐于舍弃者、乐于乞求者、乐于施与分享者。』如此,难地亚,你应当缘于施舍而于内现起念。

‘‘Puna caparaṃ tvaṃ, nandiya, devatā anussareyyāsi – ‘yā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ. Seyyathāpi, nandiya, bhikkhu asamayavimutto karaṇīyaṃ attano na samanupassati katassa vā paticayaṃ; evamevaṃ kho, nandiya, yā tā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ. Iti kho te, nandiya, devatā ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

「再者,难地亚,你应当随念诸天人:『那些天人超越了食段食的诸天人的同伴,生于某一意成身,他们不见自己有应作之事或已作之积聚。难地亚,譬如比库不时解脱者,不见自己有应作之事或已作之积聚;同样地,难地亚,那些天人超越了食段食的诸天人的同伴,生于某一意成身,他们不见自己有应作之事或已作之积聚。』如此,难地亚,你应当缘于诸天人而于内现起念。

‘‘Imehi kho, nandiya, ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyati. Seyyathāpi, nandiya, kumbho nikkujjo vamateva udakaṃ, no vantaṃ paccāvamati ; seyyathāpi vā pana, nandiya, sukkhe tiṇadāye aggi mutto ḍahaññeva gacchati, no daḍḍhaṃ paccudāvattati ; evamevaṃ kho, nandiya, imehi ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyatī’’ti. Tatiyaṃ.

「难地亚,具足这十非法品的圣弟子只舍断诸恶不善法,不执取。难地亚,譬如倾覆的水瓶只倒出水,不再收回已倒出的水;或者,难地亚,譬如火投入干草堆中只向前燃烧,不退回已烧过之处;同样地,难地亚,具足这十非法品的圣弟子只舍断诸恶不善法,不执取。」第三经。

4. Subhūtisuttaṃ4. 须菩提经

§14

Atha kho āyasmā subhūti saddhena bhikkhunā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ subhūtiṃ bhagavā etadavoca – ‘‘ko nāmāyaṃ , subhūti, bhikkhū’’ti? ‘‘Saddho nāmāyaṃ, bhante, bhikkhu, sudattassa upāsakassa putto, saddhā agārasmā anagāriyaṃ pabbajito’’ti.

那时,具寿须菩提与信比库一起去见世尊。抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的具寿须菩提说:「须菩提,这位比库名叫什么?」「世尊,这位比库名叫信,是近事男须达多的儿子,以信从在家出家成为非家。」

‘‘Kacci panāyaṃ, subhūti, saddho bhikkhu sudattassa upāsakassa putto saddhā agārasmā anagāriyaṃ pabbajito sandissati saddhāpadānesū’’ti? ‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo, yaṃ bhagavā saddhassa saddhāpadānāni bhāseyya. Idānāhaṃ jānissāmi yadi vā ayaṃ bhikkhu sandissati saddhāpadānesu yadi vā no’’ti.

「须菩提,这位信比库,须达多近事男的儿子,以信从在家出家成为非家,他是否显现于信的表征呢?」「世尊,现在正是时候;善逝,现在正是时候,请世尊宣说信的诸表征。现在我将知道这位比库是否显现于信的诸表征。」

‘‘Tena hi, subhūti, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā subhūti bhagavato paccassosi . Bhagavā etadavoca –

「那么,须菩提,你要听!你要善作意!我将说。」「是的,世尊。」具寿须菩提回答世尊。世尊说:

‘‘Idha , subhūti, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, subhūti, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

「须菩提,在此,比库具戒,以巴帝摩卡律仪防护而住,在行为与行处上具足,对微细的罪过见到危险,受持学习于诸学处。须菩提,凡比库具戒……受持学习于诸学处,须菩提,这也是信的信之表征。

‘‘Puna caparaṃ, subhūti, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, subhūti, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

再者,须菩提,比库多闻,持所闻,积集所闻;凡那些法初善、中善、后善,有义、有文,宣说完全圆满、遍净的梵行,这样的诸法,他多闻、忆持、以语熟习、以意观察、以见善通达。须菩提,凡比库多闻……以见善通达,须菩提,这也是信的信之表征。

‘‘Puna caparaṃ, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

再者,须菩提,比库是善友,是善伴,是善同伴。须菩提,凡比库是善友,是善伴,是善同伴,须菩提,这也是信的信之表征。

‘‘Puna caparaṃ, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

再者,须菩提,比库易受教,具足令人易受教之法,堪忍,恭敬地接受教诫。须菩提,凡比库易受教,具足令人易受教之法,堪忍,恭敬地接受教诫,须菩提,这也是信的信之表征。

‘‘Puna caparaṃ, subhūti, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, subhūti, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

再者,须菩提,比库对于同梵行者的种种应作之事,在那里善巧,不懈怠,具足对那里的方法之思量,能作,能安排。须菩提,凡比库对于同梵行者的种种应作之事,在那里善巧,不懈怠,具足对那里的方法之思量,能作,能安排,须菩提,这也是信的信之表征。

‘‘Puna caparaṃ, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. Yampi, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

「再者,须菩提,比库喜爱法,乐于谈论,对阿毗达摩、阿毗毗奈耶有极大的欢喜。须菩提,比库喜爱法,乐于谈论,对阿毗达摩、阿毗毗奈耶有极大的欢喜,须菩提,这也是有信者的信足。」

‘‘Puna caparaṃ, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

「再者,须菩提,比库住于精进,为了断除不善法,为了具足善法,努力、坚固精勤,对于诸善法不舍弃责任。须菩提,比库住于精进,为了断除不善法,为了具足善法,努力、坚固精勤,对于诸善法不舍弃责任,须菩提,这也是有信者的信足。」

‘‘Puna caparaṃ, subhūti, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Yampi , subhūti, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

「再者,须菩提,比库对于四禅那、增上心、现法乐住,随愿而得、无困难而得、无艰苦而得。须菩提,比库对于四禅那、增上心、现法乐住,随愿而得、无困难而得、无艰苦而得,须菩提,这也是有信者的信足。」

‘‘Puna caparaṃ, subhūti, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, subhūti, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

「再者,须菩提,比库忆念种种宿住,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多坏成劫——『在那里,我有这样的名、这样的姓、这样的容貌、这样的食物、感受这样的苦乐、有这样的寿量,从那里死后,我生于那里;在那里,我也有这样的名、这样的姓、这样的容貌、这样的食物、感受这样的苦乐、有这样的寿量,从那里死后,我生于此处。』如此,他忆念有行相、有细相的种种宿住。须菩提,比库忆念种种宿住,即:一生、二生……乃至……如此,他忆念有行相、有细相的种种宿住。须菩提,这也是有信者的信足。」

‘‘Puna caparaṃ, subhūti, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Yampi, subhūti, bhikkhu dibbena cakkhunā visuddhena…pe… yathākammūpage satte pajānāti, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

「再者,须菩提,比库以清净、超越人的天眼,见到众生死时、生时,低劣、胜妙,美好、丑陋,幸福、不幸,了知众生随业流转——『这些尊敬的众生具足身恶行、具足语恶行、具足意恶行,诽谤圣者,邪见,受持邪见业,他们身坏命终后,生于苦界、恶趣、堕处、地狱。而这些尊敬的众生具足身善行、具足语善行、具足意善行,不诽谤圣者,正见,受持正见业,他们身坏命终后,生于善趣、天界。』如此,他以清净、超越人的天眼,见到众生死时、生时,低劣、胜妙,美好、丑陋,幸福、不幸,了知众生随业流转。须菩提,比库以清净的天眼……乃至……了知众生随业流转,须菩提,这也是有信者的信足。」

‘‘Puna caparaṃ, subhūti, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, subhūti, bhikkhu āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, idampi, subhūti, saddhassa saddhāpadānaṃ hotī’’ti.

「再者,须菩提,比库以诸漏尽,于现法中,以自己的证智实现、证得无漏的心解脱、慧解脱后而住。须菩提,比库以诸漏尽……乃至……证得后而住,须菩提,这也是有信者的信足。」

Evaṃ vutte āyasmā subhūti bhagavantaṃ etadavoca – ‘‘yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṃvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissati.

如是所说时,具寿须菩提对世尊如此说:「世尊,凡世尊所说的这些有信者的信足,这位比库具有那些,而且这位比库在这些方面显现。」

‘‘Ayaṃ, bhante, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

「世尊,这位比库有戒,以巴帝摩卡律仪防护而住,具足行处与所行,于微细的罪过中见到怖畏,受持学习于诸学处。」

‘‘Ayaṃ, bhante, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

「尊者,这位比库多闻,持法,积聚所闻;那些初善、中善、后善,有义、有文,宣说纯满、清净梵行的诸法,这样的诸法他多闻,受持,以言语熟练,以意审察,以见善通达。

‘‘Ayaṃ , bhante, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

「尊者,这位比库是善友,是善伴,是善同行者。

‘‘Ayaṃ, bhante, bhikkhu suvaco hoti…pe… anusāsaniṃ.

「尊者,这位比库易受教……(中略)……教诫。

‘‘Ayaṃ, bhante, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ.

「尊者,这位比库对于诸梵行者的种种应作事,于此熟练,不懈怠,具足于此的方便思量,能作,能安排。

‘‘Ayaṃ, bhante, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.

「尊者,这位比库乐法,喜爱谈论,对阿毗达摩、阿毗毗奈耶有极大的欢喜。

‘‘Ayaṃ, bhante, bhikkhu āraddhavīriyo viharati…pe… thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

「尊者,这位比库住于精进……(中略)……有力,坚固精勤,于诸善法不舍重担。

‘‘Ayaṃ, bhante, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

「尊者,这位比库对于四禅那,增上心,现法乐住,随意而得,无困难而得,无艰难而得。

‘‘Ayaṃ , bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

「尊者,这位比库随念种种宿住,即:一生、二生……(中略)……如此有行相、有细相地随念种种宿住。

‘‘Ayaṃ, bhante, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti.

「尊者,这位比库以清净、超越人的天眼……了知众生如业而往生。

‘‘Ayaṃ, bhante, bhikkhu āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṃvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissatī’’ti.

「尊者,这位比库以诸漏尽……自作证后具足而住。尊者,凡世尊对有信者所说的信的施设,这位比库具足那些,而且这位比库在这些方面显现。」

‘‘Sādhu sādhu, subhūti! Tena hi tvaṃ, subhūti, iminā ca saddhena bhikkhunā saddhiṃ vihareyyāsi. Yadā ca tvaṃ, subhūti, ākaṅkheyyāsi tathāgataṃ dassanāya, iminā saddhena bhikkhunā saddhiṃ upasaṅkameyyāsi tathāgataṃ dassanāyā’’ti. Catutthaṃ.

「善哉!善哉!须菩提!那么,须菩提,你应与这位有信的比库一起住。须菩提,当你想要见如来时,你应与这位有信的比库一起前往见如来。」第四经。

5. Mettāsuttaṃ5. 慈经

§15

‘‘Mettāya , bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā.

「诸比库,慈心解脱被亲近、被修习、被多作、成为车乘、成为基础、被确立、被积习、被善精勤时,应当期待十一种功德利益。

Katame ekādasa? Sukhaṃ supati, sukhaṃ paṭibujjhati , na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṃ karoti, uttari appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime ekādasānisaṃsā pāṭikaṅkhā’’ti. Pañcamaṃ.

哪十一种?安乐而眠,安乐而醒,不见恶梦,为人类所爱,为非人所爱,诸天守护,火、毒、刀剑不侵害他,心迅速得定,面色明净,不迷乱而死,若未证得更上,则往生梵天界。诸比库,慈心解脱被亲近、被修习、被多作、成为车乘、成为基础、被确立、被积习、被善精勤时,应当期待这十一种功德利益。」第五经。

6. Aṭṭhakanāgarasuttaṃ6. 阿塔咖那嘎拉经

§16

Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake . Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena.

一时,具寿阿难住在韦萨离的贝卢瓦村。尔时,第十居士阿塔咖城人因某事到达巴嗒厘子城。

Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṃ, bhante, āyasmantaṃ ānanda’’nti. ‘‘Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake’’ti.

那时,第十居士阿塔咖城人前往鸡园,前往某位比库处;抵达后,对那位比库这样说:「尊者,具寿阿难现在住在哪里?尊者,我们想要见具寿阿难。」「居士,具寿阿难住在韦萨离的贝卢瓦村。」

Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti? ‘‘Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

那时,第十居士阿塔咖城人在巴嗒厘子城完成那件事后,前往韦萨离的贝卢瓦村,前往具寿阿难处;抵达后,礼敬具寿阿难,在一旁坐下。在一旁坐下的第十居士阿塔咖城人对具寿阿难这样说:「尊者阿难,那位知者、见者、阿拉汉、正等正觉者世尊是否正确地宣说了非法品,在那里,比库不放逸、热诚、专注而住时,未解脱的心得解脱,未断尽的诸漏走向断尽,未达到的无上离轭安稳得以达到?」「居士,那位知者、见者、阿拉汉、正等正觉者世尊确实正确地宣说了非法品,在那里,比库不放逸、热诚、专注而住时,未解脱的心得解脱,未断尽的诸漏走向断尽,未达到的无上离轭安稳得以达到。」

‘‘Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti? ‘‘Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ, tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「尊者阿难,那么,彼世尊、知者、见者、阿拉汉、正等正觉者正确宣说了哪非法品,比库于此不放逸、热诚、专注而住时,未解脱之心得解脱,未灭尽之诸漏走向灭尽,未证得之无上离轭安稳得以证得?」「居士,于此,比库离诸欲,离诸不善法,有寻、有伺,由离所生喜与乐,具足初禅那而住。他如此省察:『此初禅那也是有为的、思惟所成的。』他了知:『凡任何有为的、思惟所成的,那是无常的、灭法。』他住立于此而达到诸漏尽;若他未达到诸漏尽,则以此法贪、以此法喜,由五下分结的灭尽,成为化生者,于彼处般涅槃,不从彼世间再来。居士,这也是彼世尊、知者、见者、阿拉汉、正等正觉者正确宣说的非法品,比库于此不放逸、热诚、专注而住时,未解脱之心得解脱,未灭尽之诸漏走向灭尽,未证得之无上离轭安稳得以证得。」

‘‘Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库由寻伺的止息,内净、心一境性,无寻、无伺,由定所生喜与乐,具足第二禅那……第三禅那……具足第四禅那而住。他如此省察:『此第四禅那也是有为的、思惟所成的。』他了知:『凡任何有为的、思惟所成的,那是无常的、灭法。』他住立于此而达到诸漏尽;若他未达到诸漏尽,则以此法贪、以此法喜,由五下分结的灭尽,成为化生者,于彼处般涅槃,不从彼世间再来。居士,这也是彼世尊、知者、见者、阿拉汉、正等正觉者正确宣说的非法品,比库于此不放逸、热诚、专注而住时,未解脱之心得解脱,未灭尽之诸漏走向灭尽,未证得之无上离轭安稳得以证得。」

‘‘Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho mettā cetovimutti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho, gahapati, tena bhagavatā jānatā…pe. … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库以与慈俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方。如此,上、下、横、一切处、一切世间,以与慈俱行之心,广大、无量、无怨、无害而遍满而住。他如此省察:『此慈心解脱也是有为的、思惟所成的。』他了知:『凡任何有为的、思惟所成的,那是无常的、灭法。』他住立于此而达到诸漏尽;若他未达到诸漏尽,则以此法贪、以此法喜,由五下分结的灭尽,成为化生者,于彼处般涅槃,不从彼世间再来。居士,这也是彼世尊、知者……未证得之无上离轭安稳得以证得。」

‘‘Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho , gahapati, tena bhagavatā jānatā…pe… ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库以与悲俱行之心……以与喜俱行之心……以与舍俱行之心遍满一方而住,如是第二方,如是第三方,如是第四方。如此,上、下、横、一切处、一切世间,以与舍俱行之心,广大、无量、无怨、无害而遍满而住。他如此省察:『此舍心解脱也是有为的、思惟所成的。』他了知:『凡任何有为的、思惟所成的,那是无常的、灭法。』他住立于此而达到诸漏尽;若他未达到诸漏尽,则以此法贪、以此法喜,由五下分结的灭尽,成为化生者,于彼处般涅槃,不从彼世间再来。居士,这也是彼世尊、知者……未证得之无上离轭安稳得以证得。」

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho, gahapati, tena bhagavatā jānatā…pe… ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

「再者,居士,比库完全超越诸色想,诸有对想灭没,不作意种种想,『虚空无边』,具足空无边处而住。他如此省察:『此空无边处等至也是有为的、思惟所成的。』他了知:『凡任何有为的、思惟所成的,那是无常的、灭法。』他住立于此而达到诸漏尽;若他未达到诸漏尽,则以此法贪、以此法喜,由五下分结的灭尽,成为化生者,于彼处般涅槃,不从彼世间再来。居士,这也是彼世尊、知者……未证得之无上离轭安稳得以证得。」

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho, gahapati, tena bhagavatā jānatā…pe… ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

「再者,居士,比库完全超越空无边处,『识无边』,具足识无边处而住……完全超越识无边处,『无所有』,具足无所有处而住。他如此省察:『此无所有处等至也是有为的、思惟所成的。』他了知:『凡任何有为的、思惟所成的,那是无常的、灭法。』他住立于此而达到诸漏尽;若他未达到诸漏尽,则以此法贪、以此法喜,由五下分结的灭尽,成为化生者,于彼处般涅槃,不从彼世间再来。居士,这也是彼世尊、知者……未证得之无上离轭安稳得以证得。」

Evaṃ vutte dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi, bhante ānanda, puriso ekaṃ nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; evamevaṃ kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni alatthaṃ sevanāya . Seyyathāpi, bhante, purisassa agāraṃ ekādasa dvāraṃ. So tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; evamevaṃ kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ. Ime hi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti. Kiṃ panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī’’ti!

如是说已,阿塔咖那嘎拉的居士达沙玛对具寿阿难如此说:「尊者阿难,譬如有人寻求一个宝藏入口,一次即获得十一个宝藏入口;同样地,尊者,我寻求一个甘露门,一次即获得十一个甘露门可供亲近。尊者,譬如有人有一座具十一门的房屋,当那房屋着火时,他能以任何一门使自己安全;同样地,尊者,我能以这十一个甘露门中的任何一个甘露门使自己安全。尊者,那些外道尚且寻求对导师的导师供养,我岂能不对具寿阿难作供养呢!」

Atha kho dasamo gahapati aṭṭhakanāgaro vesālikañca pāṭaliputtakañca bhikkhusaṅghaṃ sannipātāpetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena. Āyasmato ānandassa pañcasataṃ vihāraṃ kārāpesīti. Chaṭṭhaṃ.

于是,阿塔咖那嘎拉的居士达沙玛召集韦萨离与巴塔厘子城的比库僧团,亲手以殊胜的副食、主食使之满足、使之饱足,以一对衣服供养每一位比库,以三衣供养具寿阿难,为具寿阿难建造了五百座住所。第六经竟。

7. Gopālasuttaṃ7. 牧牛者经

§17

‘‘Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ . Katamehi ekādasahi? Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti . Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.

「诸比库!具足十一支的牧牛者,不能护持牛群、使其增长。哪十一支呢?诸比库!这里,牧牛者不知色、不善于相、不除虫卵、不覆盖伤口、不作烟熏、不知渡处、不知已饮、不知道路、不善于牧场、榨乳无余,对那些作为牛群保护者、牛群引导者的公牛,不以特别的尊敬来尊敬。诸比库!具足这十一支的牧牛者,不能护持牛群、使其增长。」

‘‘Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha , bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.

「诸比库!同样地,具足十非法品的比库,不能在此法、律中达到增长、成长、广大。哪十非法品呢?诸比库!这里,比库不知色、不善于相、不除虫卵、不覆盖伤口、不作烟熏、不知渡处、不知已饮、不知道路、不善于牧场、榨乳无余,对那些长老比库——久修行者、长久出家者、僧团之父、僧团引导者,不以特别的尊敬来尊敬。」

‘‘Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ ( ) ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa’nti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na rūpaññū hoti.

「诸比库!比库如何不知色呢?诸比库!这里,比库对任何色,不如实了知『四大种,以及四大种所造色』。诸比库!比库如此不知色。」

‘‘Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti.

「诸比库!比库如何不善于相呢?诸比库!这里,比库不如实了知『愚者以业为相,智者以业为相』。诸比库!比库如此不善于相。」

‘‘Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti.

「诸比库!比库如何不除虫卵呢?诸比库!这里,比库对已生起的欲寻,容忍而不舍断、不除去、不灭尽、不使之不存在;对已生起的嗔寻……对已生起的害寻……对已生起的诸恶不善法,容忍而不舍断、不除去、不灭尽、不使之不存在。诸比库!比库如此不除虫卵。」

‘‘Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ nāpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati manindriyaṃ, manindriye saṃvaraṃ nāpajjati. Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti.

「诸比库!比库如何不覆盖伤口呢?诸比库!这里,比库以眼见色后,成为执取相者、执取随相者;由于住于不防护此眼根,贪忧、诸恶不善法会流入,他不为其防护而行道;不守护眼根,不达到眼根的防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,成为执取相者、执取随相者;由于住于不防护此意根,贪忧、诸恶不善法会流入,他不为其防护而行道;不守护意根,不达到意根的防护。诸比库!比库如此不覆盖伤口。」

‘‘Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu na yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti.

「诸比库!比库如何不作烟熏呢?诸比库!这里,比库不如所闻、如所学,详细地为他人说法。诸比库!比库如此不作烟熏。」

‘‘Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati na paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti.

「诸比库!比库如何不知渡处呢?诸比库!这里,比库对那些多闻、通晓圣典、持法者、持律者、持三十二相者的诸比库,不时时前往请问、询问:『尊者!这是如何?这个的意义是什么?』那些具寿对他未开显的不开显,未阐明的不阐明,对种种令疑惑处的诸法不除去疑惑。诸比库!比库如此不知渡处。」

‘‘Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ , na labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu na pītaṃ jānāti.

「诸比库,比库如何不知已饮?诸比库,于此,比库对如来所宣说的法与律被教导时,不获得义的喜悦,不获得法的喜悦,不获得与法相应的欣悦。诸比库,比库如此不知已饮。

‘‘Kathañca, bhikkhave, bhikkhu na vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na vīthiṃ jānāti.

「诸比库,比库如何不知道路?诸比库,于此,比库不如实了知圣八支道。诸比库,比库如此不知道路。

‘‘Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? Idha , bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na gocarakusalo hoti.

「诸比库,比库如何不善巧于行处?诸比库,于此,比库不如实了知须跋。诸比库,比库如此不善巧于行处。

‘‘Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu anavasesadohī hoti.

「诸比库,比库如何是无余榨取者?诸比库,于此,有信的诸家主邀请比库接受衣、食、住所、病者所需之药资具。于此,比库在接受时不知节制。诸比库,比库如此是无余榨取者。

‘‘Kathañca , bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te na atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, na mettaṃ vacīkammaṃ… na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, na te atirekapūjāya pūjetā hoti.

「诸比库,比库如何不以特别的尊敬来尊敬那些长老比库、久修者、久出家者、僧团之父、僧团的引导者?诸比库,于此,比库对那些长老比库、久修者、久出家者、僧团之父、僧团的引导者,不现起慈爱的身业,无论明处或暗处,不现起慈爱的语业……不现起慈爱的意业,无论明处或暗处。诸比库,比库如此不以特别的尊敬来尊敬那些长老比库、久修者、久出家者、僧团之父、僧团的引导者。

‘‘Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.

「诸比库,具足这十非法品的比库,不能在此法与律中达到增长、成长、广大。

‘‘Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Katamehi ekādasahi? Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti – imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.

「诸比库,具足十一支的牧牛者,能够护持牛群,使其繁盛。哪十一支?诸比库,于此,牧牛者知色,善巧于相,除去虫卵,覆盖伤口,作烟熏,知渡处,知已饮,知道路,善巧于行处,有余榨取,以特别的尊敬来尊敬那些公牛、牛群的保护者、牛群的引导者——诸比库,具足这十一支的牧牛者,能够护持牛群,使其繁盛。

‘‘Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha , bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.

「诸比库,如是,具足十非法品的比库,能够在此法与律中达到增长、成长、广大。哪十非法品?诸比库,于此,比库知色,善巧于相,除去虫卵,覆盖伤口,作烟熏,知渡处,知已饮,知道路,善巧于行处,有余榨取,以特别的尊敬来尊敬那些长老比库、久修者、久出家者、僧团之父、僧团的引导者。

‘‘Kathañca, bhikkhave, bhikkhu rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa’nti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti.

「诸比库,比库如何是知色者?诸比库,于此,比库如实了知任何色为『四大种,以及四大种所造色』。诸比库,比库如此是知色者。

‘‘Kathañca , bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti.

「诸比库,比库如何是善巧于相者?诸比库,于此,比库如实了知『愚者以业为相,智者以业为相』。诸比库,比库如此是善巧于相者。

‘‘Kathañca, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti.

「诸比库,比库如何是去除腐败者?诸比库,于此,比库对已生起的欲寻不容忍,舍断、驱除、灭除、使之不存在;对已生起的嗔寻……对已生起的害寻……对已生起的诸恶不善法不容忍,舍断、驱除、灭除、使之不存在。诸比库,比库如此是去除腐败者。

‘‘Kathañca, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti.

「诸比库,比库如何是覆盖伤口者?诸比库,于此,比库以眼见色后,不取相,不取随相;因为当他住于不防护眼根时,贪忧、诸恶不善法会流入,他为了防护而行道,保护眼根,在眼根上达到防护。以耳听声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,不取相,不取随相;因为当他住于不防护意根时,贪忧、诸恶不善法会流入,他为了防护而行道,保护意根,在意根上达到防护。诸比库,比库如此是覆盖伤口者。

‘‘Kathañca, bhikkhave, bhikkhu dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu dhūmaṃ kattā hoti.

「诸比库,比库如何是作烟者?诸比库,于此,比库如其所闻、如其所学,详细地为他人说法。诸比库,比库如此是作烟者。

‘‘Kathañca, bhikkhave, bhikkhu titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu titthaṃ jānāti.

「诸比库,比库如何是知渡口者?诸比库,于此,比库时时前往那些多闻、通晓圣典、持法、持律、持三十二相的诸比库处,询问、请问:『尊者,这是如何?这个的意义是什么?』那些具寿为他开显未开显的,阐明未阐明的,在种种令人疑惑的法上除去疑惑。诸比库,比库如此是知渡口者。

‘‘Kathañca, bhikkhave, bhikkhu pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu pītaṃ jānāti.

「诸比库,比库如何是知已饮者?诸比库,于此,比库在如来所宣说的法与律被教导时,获得义的喜悦,获得法的喜悦,获得与法相应的欣悦。诸比库,比库如此是知已饮者。

‘‘Kathañca , bhikkhave, bhikkhu vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu vīthiṃ jānāti.

「诸比库,比库如何是知道路者?诸比库,于此,比库如实了知圣八支道。诸比库,比库如此是知道路者。

‘‘Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu gocarakusalo hoti.

「诸比库,比库如何善巧于行处?诸比库,于此,比库如实了知须跋。诸比库,比库如此善巧于行处。

‘‘Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu sāvasesadohī hoti.

「诸比库,比库如何留余乳而挤?诸比库,于此,有信的诸居士邀请比库接受衣、食、住所、病者所需的医药资具。于此,比库知量而接受。诸比库,比库如此留余乳而挤。

‘‘Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, mettaṃ vacīkammaṃ… mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho , bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti.

「诸比库,比库如何以超越的恭敬恭敬那些长老比库、久修者、久出家者、僧团之父、僧团的引导者?诸比库,于此,比库对那些长老、久修者、久出家者、僧团之父、僧团的引导者,无论公开或私下,现起慈爱的身业,现起慈爱的语业,现起慈爱的意业,无论公开或私下。诸比库,比库如此以超越的恭敬恭敬那些长老比库、久修者、久出家者、僧团之父、僧团的引导者。

‘‘Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitu’’nti. Sattamaṃ.

「诸比库,具足这十非法品的比库,能够在此法、律中达到增长、增广、圆满。」第七经。

8. Paṭhamasamādhisuttaṃ8. 第一定经

§18

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

那时,众多比库去到世尊那里;到了之后,礼敬世尊,坐在一边。坐在一边的那些比库对世尊这样说——

‘‘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 assā’’ti?

「尊者,比库能否获得这样的定,即:在地上无地想,在水中无水想,在火中无火想,在风中无风想,在空无边处无空无边处想,在识无边处无识无边处想,在无所有处无无所有处想,在非想非非想处无非想非非想处想,在此世无此世想,在他世无他世想,凡所见、所闻、所觉、所识、所得、所寻求、被意所寻思的,于此亦无想;然而却有想?」

‘‘Siyā, bhikkhave, 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.

「诸比库,比库能够获得这样的定,即:在地上无地想……乃至……凡所见、所闻、所觉、所识、所得、所寻求、被意所寻思的,于此亦无想;然而却有想。」

‘‘Yathā kathaṃ pana, bhante, 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?

「尊者,然而如何比库能够获得这样的定,即:在地上无地想……乃至……凡所见、所闻、所觉、所识、所得、所寻求、被意所寻思的,于此亦无想;然而却有想?」

‘‘Idha, bhikkhave, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, bhikkhave, 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. Aṭṭhamaṃ.

「诸比库,于此,比库有如此想:『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。』诸比库,如此,比库可能获得如此的定,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、被意所寻思者,于彼亦不有想;然而他有想。」第八。

9. Dutiyasamādhisuttaṃ9. 第二定经

§19

Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

于彼处,世尊呼唤诸比库:「诸比库。」「尊者。」彼等诸比库回答世尊。世尊说此:

‘‘Siyā nu kho bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa…pe… 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? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.

「诸比库,比库可能获得如此的定吗?即:于地不有地想,于水不有水想……(中略)……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、被意所寻思者,于彼亦不有想;然而他有想?」「尊者,我们的诸法以世尊为根本,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!你们要如理作意!我要说了。」「是的,尊者。」彼等诸比库回答世尊。世尊说此:

‘‘Siyā, bhikkhave, 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.

「诸比库,比库可能获得如此的定,即:于地不有地想……(中略)……凡所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,于彼亦不有想;然而他有想。」

「尊者,然而如何比库可能获得如此的定,即:于地不有地想……(中略)……凡所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,于彼亦不有想;然而他有想?」

「诸比库,于此,比库有如此想:『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。』诸比库,如此,比库可能获得如此的定,即:于地不有地想……(中略)……凡所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,于彼亦不有想;然而他有想。」第九。

10. Tatiyasamādhisuttaṃ10. 第三定经

§20

Atha kho sambahulā bhikkhū yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ –

那时,众多比库去到具寿沙利子处;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。在一旁坐下的那些比库对具寿沙利子说此:

‘‘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 ca pana assā’’ti? ‘‘Siyā, āvuso, 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.

「具寿沙利子,比库是否可能获得这样的定,即:于地不有地想……(中略)……凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,于此亦不有想;然而却有想呢?」「贤友,比库可能获得这样的定,即:于地不有地想……(中略)……凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,于此亦不有想;然而却有想。」

‘‘Yathā kathaṃ pana, āvuso 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?

「具寿沙利子,然而如何比库可能获得这样的定,即:于地不有地想……(中略)……凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,于此亦不有想;然而却有想呢?」

「贤友,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,如此,比库可能获得这样的定,即:于地不有地想……(中略)……凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,于此亦不有想;然而却有想。」第十。

11. Catutthasamādhisuttaṃ11. 第四定经

§21

Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘siyā nu kho, āvuso, 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?

于此,具寿沙利子告诉诸比库:「贤友们,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,凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,于此亦不有想;然而却有想呢?」

‘‘Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti.

「贤友,我们即使从远处也会来到具寿沙利子面前,为了了知此所说之义。善哉!愿具寿沙利子本身能显示此所说之义。听闻具寿沙利子之后,诸比库将受持。」

‘‘Tenahāvuso, suṇātha, sādhukaṃ manasi karotha ; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

「那么,贤友们,你们听!你们善作意!我将说。」「是的,贤友。」那些比库回答具寿沙利子。具寿沙利子说此:

‘‘Siyā, āvuso 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.

「贤友们,比库可能获得这样的定,即:于地不有地想……(中略)……凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,于此亦不有想;然而却有想。」

‘‘Yathā kathaṃ panāvuso, 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,如何比库可能获得这样的定,即:于地不有地想……(中略)……凡此所见、所闻、所觉、所识、所得、所寻求、被意所寻思者,于此亦不有想;然而却有想呢?」

‘‘Idha, āvuso, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, āvuso, 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. Ekādasamaṃ.

「诸贤友,在此,比库有如此想:『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。』诸贤友,如此,比库可能获得如此的定,以致于他在地上无地想,在水中无水想,在火中无火想,在风中无风想,在空无边处无空无边处想,在识无边处无识无边处想,在无所有处无无所有处想,在非想非非想处无非想非非想处想,在此世无此世想,在他世无他世想,凡所见、所闻、所觉、所识、所得、所寻求、被意所寻伺的,在那里也无想;然而他是有想的。」第十一经。

Anussativaggo dutiyo. · 随念品第二

Tassuddānaṃ –

其摄颂:

Dve vuttā mahānāmena, nandiyena subhūtinā;

二说由大名,难提与须菩提;

Mettā aṭṭhako gopālo, cattāro ca samādhināti.

慈、八支、牧牛者,以及四定经。