AN 160 · 1. 利益品
11. 第一个五十
1. Paṭhamapaṇṇāsakaṃ
21. 利益品
1. Ānisaṃsavaggo
31. 何义经
1. Kimatthiyasuttaṃ
1如是我闻：一时，世尊住在舍卫城祇树给孤独园。那时，具寿阿难前往世尊所在之处；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——
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 –
5「尊者，善戒有何目的、有何利益？」「阿难，善戒以无悔为目的、以无悔为利益。」
‘‘Kimatthiyāni , bhante, kusalāni sīlāni kimānisaṃsānī’’ti? ‘‘Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti.
6「尊者，那么无悔有何目的、有何利益？」「阿难，无悔以欢悦为目的、以欢悦为利益。」
‘‘Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso’’ti? ‘‘Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso’’ti .
7「尊者，那么欢悦有何目的、有何利益？」「阿难，欢悦以喜为目的、以喜为利益。」
‘‘Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa’’nti? ‘‘Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsa’’nti.
8「尊者，那么喜有何目的、有何利益？」「阿难，喜以轻安为目的、以轻安为利益。」
‘‘Pīti pana, bhante, kimatthiyā kimānisaṃsā’’ti? ‘‘Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā’’ti.
9「尊者，那么轻安有何目的、有何利益？」「阿难，轻安以乐为目的、以乐为利益。」
‘‘Passaddhi pana, bhante, kimatthiyā kimānisaṃsā’’ti? ‘‘Passaddhi kho , ānanda, sukhatthā sukhānisaṃsā’’ti.
10「尊者，那么乐有何目的、有何利益？」「阿难，乐以定为目的、以定为利益。」
‘‘Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa’’nti? ‘‘Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsa’’nti .
11「尊者，然而定有何目的、有何利益？」「阿难，定是为了如实智见的目的、如实智见的利益。」
‘‘Samādhi pana, bhante, kimatthiyo kimānisaṃso’’ti? ‘‘Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso’’ti.
12「尊者，然而如实智见有何目的、有何利益？」「阿难，如实智见是为了厌离离欲的目的、厌离离欲的利益。」
‘‘Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa’’nti? ‘‘Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsa’’nti.
13「尊者，然而厌离离欲有何目的、有何利益？」「阿难，厌离离欲是为了解脱智见的目的、解脱智见的利益。」
‘‘Nibbidāvirāgo pana, bhante kimatthiyo kimānisaṃso’’ti? ‘‘Nibbidāvirāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso .
14「如此，阿难，善戒是为了无悔的目的、无悔的功德；无悔是为了欢悦的目的、欢悦的功德；欢悦是为了喜的目的、喜的功德；喜是为了轻安的目的、轻安的功德；轻安是为了乐的目的、乐的功德；乐是为了定的目的、定的功德；定是为了如实智见的目的、如实智见的功德；如实智见是为了厌离离欲的目的、厌离离欲的功德；厌离离欲是为了解脱智见的目的、解脱智见的功德。如此，阿难，善戒次第导向至上。」第一经。
‘‘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 nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ; nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso. Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī’’ti . Paṭhamaṃ.
152. 思应作经
2. Cetanākaraṇīyasuttaṃ
2「诸比丘，持戒者、具戒者无需作意：『愿我生起无悔！』诸比丘，这是法性：持戒者、具戒者生起无悔。诸比丘，无悔者无需作意：『愿我生起欢悦！』诸比丘，这是法性：无悔者生起欢悦。诸比丘，欢悦者无需作意：『愿我生起喜！』诸比丘，这是法性：欢悦者生起喜。诸比丘，有喜者无需作意：『愿我的身轻安！』诸比丘，这是法性：有喜者身轻安。诸比丘，身轻安者无需作意：『愿我感受乐！』诸比丘，这是法性：身轻安者感受乐。诸比丘，乐者无需作意：『愿我的心得定！』诸比丘，这是法性：乐者心得定。诸比丘，得定者无需作意：『愿我如实知、如实见！』诸比丘，这是法性：得定者如实知、如实见。诸比丘，如实知者、如实见者无需作意：『愿我厌离、离欲！』诸比丘，这是法性：如实知者、如实见者厌离、离欲。诸比丘，厌离者、离欲者无需作意：『愿我现证解脱智见！』诸比丘，这是法性：厌离者、离欲者现证解脱智见。」
‘‘Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ – ‘avippaṭisāro me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati. Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pāmojjaṃ me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ jāyati. Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pīti me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati. Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘kāyo me passambhatū’ti. Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati. Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘sukhaṃ vediyāmī’ti. Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati. Sukhino, bhikkhave, na cetanāya karaṇīyaṃ – ‘cittaṃ me samādhiyatū’ti. Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati. Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘yathābhūtaṃ jānāmi passāmī’ti. Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati. Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ – ‘nibbindāmi virajjāmī’ti. Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati virajjati. Nibbinnassa , bhikkhave, virattassa na cetanāya karaṇīyaṃ – ‘vimuttiñāṇadassanaṃ sacchikaromī’ti. Dhammatā esā, bhikkhave, yaṃ nibbinno viratto vimuttiñāṇadassanaṃ sacchikaroti.
17「如此，诸比丘，厌离离欲是为了解脱智见的目的、解脱智见的功德；如实智见是为了厌离离欲的目的、厌离离欲的功德；定是为了如实智见的目的、如实智见的功德；乐是为了定的目的、定的功德；轻安是为了乐的目的、乐的功德；喜是为了轻安的目的、轻安的功德；欢悦是为了喜的目的、喜的功德；无悔是为了欢悦的目的、欢悦的功德；善戒是为了无悔的目的、无悔的功德。如此，诸比丘，法流入法，法圆满法，为了从此岸到彼岸。」第二经。
‘‘Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso; yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ; 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.
183. 第一近依经
3. Paṭhamaupanisasuttaṃ
3「诸比丘，破戒者、戒坏者失去了无悔的近因；无悔不存在时，无悔坏者失去了欢悦的近因；欢悦不存在时，欢悦坏者失去了喜的近因；喜不存在时，喜坏者失去了轻安的近因；轻安不存在时，轻安坏者失去了乐的近因；乐不存在时，乐坏者失去了正定的近因；正定不存在时，正定坏者失去了如实智见的近因；如实智见不存在时，如实智见坏者失去了厌离离欲的近因；厌离离欲不存在时，厌离离欲坏者失去了解脱智见的近因。诸比丘，譬如树木枝叶坏，它的嫩皮也不能圆满，树皮也…边材也…心材也不能圆满。同样地，诸比丘，破戒者、戒坏者失去了无悔的近因；无悔不存在时，无悔坏者失去了……解脱智见的近因。」
‘‘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 hatūpaniso hoti nibbidāvirāgo ; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. 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…pe… vimuttiñāṇadassanaṃ.
20「诸比丘，持戒者、具戒者具足了无悔的近因；无悔存在时，无悔具足者具足了欢悦的近因；欢悦存在时，欢悦具足者具足了喜的近因；喜存在时，喜具足者具足了轻安的近因；轻安存在时，轻安具足者具足了乐的近因；乐存在时，乐具足者具足了正定的近因；正定存在时，正定具足者具足了如实智见的近因；如实智见存在时，如实智见具足者具足了厌离离欲的近因；厌离离欲存在时，厌离离欲具足者具足了解脱智见的近因。诸比丘，譬如树木枝叶具足，它的嫩皮也圆满，树皮也…边材也…心材也圆满。同样地，诸比丘，持戒者、具戒者具足了无悔的近因；无悔存在时，无悔具足者具足了……解脱智见的近因。」第三经。
‘‘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 upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. 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.
214. 第二近依经
4. Dutiyaupanisasuttaṃ
4在那里，具寿舍利弗告诉诸比丘：「诸具寿，对于破戒者、戒缺失者，无悔是失去近因的；当无悔不存在时，对于无悔缺失者，欢悦是失去近因的……解脱智见。诸具寿，譬如一棵树枝叶缺失。它的嫩皮也不能达到圆满，树皮也……边材也……心材也不能达到圆满。同样地，诸具寿，对于破戒者、戒缺失者，无悔是失去近因的；当无悔不存在时，对于无悔缺失者，欢悦是失去近因的……解脱智见。」
Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ. 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…pe… vimuttiñāṇadassanaṃ.
23「诸贤友，对于持戒者、戒具足者，无悔是近因具足的；当无悔存在时，对于无悔具足者，欢悦是近因具足的……解脱智见。诸贤友，譬如一棵树枝叶具足。它的嫩皮也达到圆满，树皮也……边材也……心材也达到圆满。同样地，诸贤友，对于持戒者、戒具足者，无悔是近因具足的；当无悔存在时，对于无悔具足者，欢悦是近因具足的……解脱智见。」第四经。
‘‘Sīlavato , āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe. … vimuttiñāṇadassanaṃ. 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…pe… vimuttiñāṇadassana’’nti. Catutthaṃ.
245. 第三近依经
5. Tatiyaupanisasuttaṃ
5在那里，具寿阿难告诉诸比丘：「诸具寿，破戒者、戒缺失者失去了无悔的近因；无悔不存在时，无悔缺失者失去了欢悦的近因；欢悦不存在时，欢悦缺失者失去了喜的近因；喜不存在时，喜缺失者失去了轻安的近因；轻安不存在时，轻安缺失者失去了乐的近因；乐不存在时，乐缺失者失去了正定的近因；正定不存在时，正定缺失者失去了如实智见的近因；如实智见不存在时，如实智见缺失者失去了厌离离贪的近因；厌离离贪不存在时，厌离离贪缺失者失去了解脱智见的近因。诸具寿，譬如一棵树枝叶缺失。它的嫩皮也不能达到圆满，树皮也……边材也……心材也不能达到圆满。同样地，诸具寿，破戒者、戒缺失者失去了无悔的近因；无悔不存在时，无悔缺失者失去了……解脱智见的近因。」
Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘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 hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. 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…pe… vimuttiñāṇadassanaṃ.
26「诸贤友，对于持戒者、戒具足者，无悔是近因具足的；当无悔存在时，对于无悔具足者，欢悦是近因具足的；当欢悦存在时，对于欢悦具足者，喜是近因具足的；当喜存在时，对于喜具足者，轻安是近因具足的；当轻安存在时，对于轻安具足者，乐是近因具足的；当乐存在时，对于乐具足者，正定是近因具足的；当正定存在时，对于正定具足者，如实智见是近因具足的；当如实智见存在时，对于如实智见具足者，厌离离贪是近因具足的；当厌离离贪存在时，对于厌离离贪具足者，解脱智见是近因具足的。诸贤友，譬如一棵树枝叶具足。它的嫩皮也达到圆满，树皮也……边材也……心材也达到圆满。同样地，诸贤友，对于持戒者、戒具足者，无悔是近因具足的；当无悔存在时，对于无悔具足者，欢悦是近因具足的……解脱智见。」第五经。
‘‘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 upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. 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…pe… vimuttiñāṇadassana’’nti. Pañcamaṃ.
276. 定经
6. Samādhisuttaṃ
6那时，具寿阿难去到世尊那里……坐在一旁后，具寿阿难对世尊如此说：「尊者，比丘能否获得这样的定，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；然而却有想？」「阿难，比丘能获得这样的定，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；然而却有想。」
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘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 ; saññī ca pana assā’’ti? ‘‘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; saññī ca pana assā’’ti.
29「尊者，但如何比丘能获得这样的定，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；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 ākiñcaññāyattane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā’’ti?
30「阿难，在此，比丘有这样的想：『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。』阿难，如此，比丘能获得这样的定，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；然而却有想。」第六经。
‘‘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; saññī ca pana assā’’ti. Chaṭṭhaṃ.
317. 舍利弗经
7. Sāriputtasuttaṃ
7那时，具寿阿难去到具寿舍利弗那里；去到后，与具寿舍利弗互相问候。交换了友好、值得忆念的话语后，坐在一旁。坐在一旁后，具寿阿难对具寿舍利弗如此说：
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –
33「贤友舍利弗，比丘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；然而却有想？」
‘‘Siyā nu kho, āvuso sāriputta, 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; saññī ca pana assā’’ti?
34「贤友阿难，比丘可能获得这样的定，即：于地不有地想……乃至……于他世不有他世想；然而却有想。」
‘‘Siyā , āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… na paraloke paralokasaññī assa; saññī ca pana assā’’ti.
35「贤友舍利弗，然而比丘如何可能获得这样的定，即：于地不有地想……乃至……然而却有想？」「贤友阿难，一时，我就住在此舍卫城的盲林。在那里，我证得这样的定，即：于地我不有地想，于水我不有水想，于火我不有火想，于风我不有风想，于空无边处我不有空无边处想，于识无边处我不有识无边处想，于无所有处我不有无所有处想，于非想非非想处我不有非想非非想处想，于此世我不有此世想，于他世我不有他世想；然而我却有想。」
‘‘Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… saññī ca pana assā’’ti? ‘‘Ekamidāhaṃ, āvuso ānanda, samayaṃ idheva sāvatthiyaṃ viharāmi andhavanasmiṃ. Tatthāhaṃ tathārūpaṃ samādhiṃ samāpajjiṃ yathā neva pathaviyaṃ pathavisaññī ahosiṃ, na āpasmiṃ āposaññī ahosiṃ, na tejasmiṃ tejosaññī ahosiṃ, na vāyasmiṃ vāyosaññī ahosiṃ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṃ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṃ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṃ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṃ, na idhaloke idhalokasaññī ahosiṃ, na paraloke paralokasaññī ahosiṃ; saññī ca pana ahosi’’nti.
36「那么，具寿舍利弗在那时有什么想？」「贤友，『有灭是涅槃，有灭是涅槃』，一个想生起，另一个想灭去。贤友，犹如燃烧的木柴火，一个火焰生起，另一个火焰灭去；同样地，贤友，『有灭是涅槃，有灭是涅槃』，一个想生起，另一个想灭去。贤友，在那时我有『有灭是涅槃』之想。」第七经。
‘‘Kiṃsaññī panāyasmā sāriputto tasmiṃ samaye ahosī’’ti? ‘‘Bhavanirodho nibbānaṃ bhavanirodho nibbāna’’nti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati. Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati; evamevaṃ kho, āvuso, ‘bhavanirodho nibbānaṃ bhavanirodho nibbāna’nti aññāva saññā uppajjati aññāva saññā nirujjhati. ‘Bhavanirodho nibbāna’nti saññī ca panāhaṃ, āvuso, tasmiṃ samaye ahosi’’nti. Sattamaṃ.
378. 禅那经
8. Jhānasuttaṃ
8「诸比丘，比丘有信，但不具戒；如此，他在那支分上不圆满。因此，那支分应被圆满：『我如何既有信，又具戒？』诸比丘，当比丘既有信又具戒时，如此，他在那支分上圆满。
‘‘Saddho ca , bhikkhave, bhikkhu hoti, no ca sīlavā; evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā cā’ti! Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.
39「诸比丘，比丘有信、具戒，但不多闻……乃至……多闻，但不说法……说法，但不行于众中……行于众中，但不自信地为众说法……自信地为众说法，但不持律……持律，但不住阿兰若边远住处……住阿兰若边远住处，但不随意获得、不困难获得、不费力获得四禅、增上心、现法乐住……随意获得、不困难获得、不费力获得四禅、增上心、现法乐住，但不以诸漏尽故，于现法中自己以证智作证、证得、住于无漏心解脱、慧解脱。如此，他在那支分上不圆满。因此，那支分应被圆满：『我如何既有信，又具戒，又多闻，又说法，又行于众中，又自信地为众说法，又持律，又住阿兰若边远住处，又随意获得、不困难获得、不费力获得四禅、增上心、现法乐住，又以诸漏尽故，于现法中自己以证智作证、证得、住于无漏心解脱、慧解脱？』
‘‘Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto…pe… bahussuto ca, no ca dhammakathiko… dhammakathiko ca, no ca parisāvacaro… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti… visārado ca parisāya dhammaṃ deseti, no ca vinayadharo… vinayadharo ca, no ca āraññiko pantasenāsano… āraññiko ca pantasenāsano, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī… catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti.
40「诸比丘，当比丘有信、具戒、多闻、说法、行于众中、自信地为众说法、持律、住阿兰若边远住处、随意获得、不困难获得、不费力获得四禅、增上心、现法乐住、以诸漏尽故，于现法中自己以证智作证、证得、住于无漏心解脱、慧解脱时；如此，他在那支分上圆满。诸比丘，具足这十法的比丘，既完全令人净信，又一切行相圆满。」第八经。
‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Aṭṭhamaṃ.
419. 寂静解脱经
9. Santavimokkhasuttaṃ
9「诸比丘，比丘有信，但不具戒……乃至……具戒，但不多闻……多闻，但不说法……说法，但不行于众中……行于众中，但不自信地为众说法……自信地为众说法，但不持律……持律，但不住阿兰若边远住处……住阿兰若边远住处，但不以身触那些超越色的寂静无色解脱而住……以身触那些超越色的寂静无色解脱而住，但不以诸漏尽故，于现法中自己以证智作证、证得、住于无漏心解脱、慧解脱。如此，他在那支分上不圆满。因此，那支分应被圆满：『我如何既有信，又具戒，又多闻，又说法，又行于众中，又自信地为众说法，又持律，又住阿兰若边远住处，又以身触那些超越色的寂静无色解脱而住，又以诸漏尽故，于现法中自己以证智作证、证得、住于无漏心解脱、慧解脱？』」
‘‘Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā…pe… sīlavā ca, no ca bahussuto… bahussuto ca, no ca dhammakathiko… dhammakathiko ca, no ca parisāvacaro… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti… visārado ca parisāya dhammaṃ deseti, no ca vinayadharo… vinayadharo ca, no ca āraññiko pantasenāsano… āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati… ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti.
43「诸比丘，当比丘具信、具戒、多闻、说法者、行于众中、于众中有自信地说法、持律、住阿兰若边鄙卧坐处，以身触那些寂静的、超越色的无色解脱而住，并且以诸漏尽故，于现法自己以证智作证无漏心解脱、慧解脱后具足而住；如此，他以此支圆满。诸比丘，具足此十法的比丘是完全令人净信的，并且一切行相圆满。」第九经。
‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Navamaṃ.
4410. 明经
10. Vijjāsuttaṃ
10「诸比丘，比丘具信，但不具戒。如此，他以此支不圆满。因此，应圆满此支——『我如何既具信又具戒呢？』诸比丘，当比丘既具信又具戒时，如此，他以此支圆满。
‘‘Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, evaṃ so tenaṅgena paripūro hoti.
46「诸比丘，比丘具信、具戒，但不多闻；多闻，但不是说法者；说法者，但不行于众中；行于众中，但不于众中有自信地说法；于众中有自信地说法，但不持律；持律，但不忆念种种宿住，即：一生、二生……乃至……如此有行相、有方位地忆念种种宿住；忆念种种宿住，但不以清净、超越人的天眼……乃至……了知诸有情随业而去；以清净、超越人的天眼……乃至……了知诸有情随业而去，但不以诸漏尽故……乃至……作证后具足而住。如此，他以此支不圆满。因此，应圆满此支——『我如何既具信、具戒、多闻、说法者、行于众中、于众中有自信地说法、持律，又忆念种种宿住，即：一生、二生……乃至……如此有行相、有方位地忆念种种宿住，又以清净、超越人的天眼……乃至……了知诸有情随业而去，又以诸漏尽故……乃至……作证后具足而住呢？』
‘‘Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto bahussuto ca, no ca dhammakathiko dhammakathiko ca, no ca parisāvacaro parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti visārado ca parisāya dhammaṃ deseti, no ca vinayadharo vinayadharo ca, no ca anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Anekavihitañca…pe… pubbenivāsaṃ anussarati, no ca dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, no ca āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyyaṃ, āsavānañca khayā…pe… sacchikatvā upasampajja vihareyya’nti.
47「诸比丘，当比丘具信、具戒、多闻、说法者、行于众中、于众中有自信地说法、持律，又忆念种种宿住，即：一生、二生……乃至……如此有行相、有方位地忆念种种宿住，又以清净、超越人的天眼……乃至……了知诸有情随业而去，又以诸漏尽故，于现法自己以证智作证无漏心解脱、慧解脱后具足而住时，如此，他以此支圆满。诸比丘，具足此十法的比丘是完全令人净信的，并且一切行相圆满。」第十经。
‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena paripūro hoti. Imehi, kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Dasamaṃ.
48利益品第一
Ānisaṃsavaggo paṭhamo.
49其摄颂——
Tassuddānaṃ –
50「为何义、思，三种近依，
Kimatthiyaṃ cetanā ca, tayo upanisāpi ca;
51定、舍利弗，禅那、寂静与明。」
Samādhi sāriputto ca, jhānaṃ santena vijjayāti.