MN 106 · 不动适宜经
66如是我闻：有一次，世尊住在俱卢国一个叫剑磨瑟昙的镇子。那时，世尊对诸比丘说：“诸比丘。”那些比丘回答世尊：“尊者。”世尊这样说：“诸比丘，诸欲是无常的、空虚的、虚妄的，是欺诳法。诸比丘，那犹如幻术所造，是愚人的诱语。无论是现世的诸欲，还是来世的诸欲；无论是现世的欲想，还是来世的欲想——这两者都是魔的领域，是魔的地盘，是魔的饵食，是魔的活动范围。在这里，那些邪恶不善的心意，如贪求、嗔恚、敌对等都会生起。对于在此法中修学的圣弟子来说，这些就会成为障碍。诸比丘，对此，圣弟子这样省察：‘无论是现世的诸欲，还是来世的诸欲；无论是现世的欲想，还是来世的欲想——这两者都是魔的领域，是魔的地盘，是魔的饵食，是魔的活动范围。在这里，那些邪恶不善的心意，如贪求、嗔恚、敌对等都会生起，对于在此法中修学的圣弟子来说，这些就会成为障碍。那么，我何不以广大、扩展的心而安住，以心胜解而超越世间并确立于此？当我以广大、扩展的心安住，以心胜解而超越世间并确立于此的时候，那些邪恶不善的心意——贪求、嗔恚、敌对——就不会生起。通过舍断它们，我的心将不再狭小，而成为无量、善修习的。’当他这样实践、这样多次安住时，心便对那境地产生净信。有了净信，他或者现生证入不动，或者以智慧胜解，于身坏命终之后，便有这样的可能：那种导向该处的识，会往生不动。诸比丘，这被称为第一种适合不动的行道。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘aniccā, bhikkhave, kāmā tucchā musā mosadhammā. Māyākatame taṃ, bhikkhave, bālalāpanaṃ. Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā – ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti. Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā – ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti, teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti. Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvita’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati’’.
3“再者，诸比丘，圣弟子这样省察：‘不论是现世的欲乐，还是来世的欲乐；不论是现世的欲想，还是来世的欲想；凡任何色（即一切色），都是四大种以及四大种所造色。’当他这样实践并经常如此安住时，心便对该境地产生净信。有了净信，他或于今生证入不动，或以智慧胜解，于身坏命终之后，会有导向趣向不动的识生起，这是有可能的。诸比丘，这被称为第二种适合不动的修行方法。”
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā , yā ca samparāyikā kāmasaññā; yaṃ kiñci rūpaṃ (sabbaṃ rūpaṃ) cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.
68“再者，诸比丘，圣弟子这样省察：‘不论是现世的欲乐，还是来世的欲乐；不论是现世的欲想，还是来世的欲想；不论是现世的色，还是来世的色；不论是现世的色想，还是来世的色想——这两者都是无常的。凡是无常的，那就不值得欢喜，不值得欢迎，不值得执取。’当他这样实践并经常如此安住时，心便对该境地产生净信。有了净信，他或于今生证入不动，或以智慧胜解，于身坏命终之后。会有导向趣向不动的识生起，这是有可能的。诸比丘，这被称为第三种适合不动的修行方法。”
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā – ubhayametaṃ aniccaṃ. Yadaniccaṃ taṃ nālaṃ abhinandituṃ, nālaṃ abhivadituṃ, nālaṃ ajjhositu’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.
70“再者，诸比丘，圣弟子这样省察：‘不论是现世的欲乐，还是来世的欲乐；不论是现世的欲想，还是来世的欲想；不论是现世的色，还是来世的色；不论是现世的色想，还是来世的色想，以及不动想——这一切都是想。在这里，这些想无余灭尽之处，就是寂静的、殊胜的，那就是无所有处。’当他这样实践并经常如此安住时，心便对该境地产生净信。有了净信，他或于今生证入无所有处，或以智慧胜解，于身坏命终之后。会有导向趣向无所有处的识生起，这是有可能的。诸比丘，这被称为第一种适合无所有处的修行方法。”
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā – sabbā saññā. Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ – yadidaṃ ākiñcaññāyatana’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
69“再者，诸比丘，圣弟子到了林野、树下或空闲处，这样省察：‘此处空于我或我所。’当他这样实践并经常如此安住时，心便对该境地产生净信。有了净信，他或于今生证入无所有处，或以智慧胜解，于身坏命终之后，会有导向趣向无所有处的识生起，这是有可能的。诸比丘，这被称为第二种适合无所有处的修行方法。”
‘‘Puna caparaṃ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena vā’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
7再者，诸比丘，圣弟子这样省察：‘我不在任何处是任何人的任何物，也没有在任何处有任何事物属于我。’当他这样实践并多住于此，心对[无所有处]处得净信。得净信时，或于现世入无所有处定，或以智慧胜解；身坏命终后，有可能生起导向无所有处之识。诸比丘，这被称为第三种适合无所有处的行道。
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘nāhaṃ kvacani kassaci kiñcanatasmiṃ , na ca mama kvacani kismiñci kiñcanaṃ natthī’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
67“再者，诸比丘，圣弟子这样省察：‘现有的欲、来世的欲；现有的欲想，来世的欲想；现有的色，来世的色；现有的色想，来世的色想；还有不动想，以及无所有处想——所有这些都是想。这些想在那里无余灭尽的地方，那才是寂静的、那才是殊胜的——也就是非想非非想处。’当他这样实践并经常如此安住时，心便对该境地产生净信。有了净信，他或于今生入非想非非想处，或以智慧胜解，于身坏命终之后。会有导向趣向非想非非想处的识生起，这是有可能的。诸比丘，这被称为适合非想非非想处的修行方法。”
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā ; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā – sabbā saññā. Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ – yadidaṃ nevasaññānāsaññāyatana’nti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ. Ayaṃ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī’’ti.
71这样说了之后，阿难尊者对世尊这样说：‘尊者，这里的比丘这样修行：'让我没有，让我的不存在；不会再有，我的不会再有；凡是存在的、已有的，我都舍断它。’这样，他获得了舍心。尊者，这样的比丘会般涅槃吗，还是不会般涅槃？’‘阿难，有一些比丘会般涅槃，有一些比丘不会般涅槃。’‘尊者，是什么原因、什么条件，导致一些比丘会般涅槃，一些比丘不会般涅槃呢？’‘阿难，这里的比丘这样修行：'让我没有，让我的不存在；不会再有，我的不会再有；凡是存在的、已有的，我都舍断它。’这样，他获得了舍心。他欢喜那个舍心、欢迎它、执取不放。对于那个舍心欢喜、欢迎、执取不放的他，识就依靠那个舍心，执取那个舍心。阿难，有取的比丘就不会般涅槃。’‘尊者，那么那个比丘执取时，是执取在哪里呢？’‘阿难，非想非非想处。’‘尊者，这样说，那个比丘执取时，是执取最高的所取？’‘是的，阿难，那个比丘执取时，就是执取最高的所取。阿难，因为这就是最高的所取，也就是非想非非想处。’
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘idha, bhante, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṃ, bhūtaṃ – taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā’’ti? ‘‘Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā’’ti. ‘‘Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā’’ti? ‘‘Idhānanda, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. So taṃ upekkhaṃ abhinandati, abhivadati, ajjhosāya tiṭṭhati. Tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ. Saupādāno, ānanda, bhikkhu na parinibbāyatī’’ti. ‘‘Kahaṃ pana so, bhante, bhikkhu upādiyamāno upādiyatī’’ti? ‘‘Nevasaññānāsaññāyatanaṃ, ānandā’’ti. ‘‘Upādānaseṭṭhaṃ kira so, bhante, bhikkhu upādiyamāno upādiyatī’’ti? ‘‘Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. Upādānaseṭṭhañhetaṃ, ānanda, yadidaṃ – nevasaññānāsaññāyatanaṃ’’.
72阿难，这里的比丘这样修行：‘可能没有，可能没有我的；将不会有，将不会有我的；凡是存在的、已有的，我都舍断它。’这样，他获得了舍心。他不欢喜那个舍心、不欢迎它、不执取不放。对于那个舍心不欢喜、不欢迎、不执取不放的他，识就不依靠那个舍心，不执取那个舍心。阿难，无取的比丘就会般涅槃。
‘‘Idhānanda, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. So taṃ upekkhaṃ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. Tassa taṃ upekkhaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ hoti viññāṇaṃ na tadupādānaṃ. Anupādāno, ānanda, bhikkhu parinibbāyatī’’ti.
73‘尊者，真是稀有！尊者，真是奇妙！世尊您逐步依凭地开示了渡越暴流。尊者，那什么是圣解脱呢？’‘阿难，于此，比丘圣弟子这样省察：现世之欲、来世之欲；现世欲想、来世欲想；现世之色、来世之色；现世色想、来世色想；以及不动想、无所有处想、非想非非想处想——这就是有身，凡所有有身[皆在此内]。这便是无死，即由无取而心解脱。阿难，如是，由我开示了适合不动的行道，开示了适合无所有处的行道，开示了适合非想非非想处的行道，开示了逐步依凭的渡越暴流，开示了圣解脱。阿难，凡是导师，为弟子们谋求利益、出于悲悯而应做者，我都已为你们做了。阿难，有这些树下，有这些空屋。阿难，修习禅那吧，不要放逸，免得以后后悔。这是我们对你们的教导。’
‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā. Katamo pana, bhante, ariyo vimokkho’’ti? ‘‘Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā , yā ca nevasaññānāsaññāyatanasaññā – esa sakkāyo yāvatā sakkāyo. Etaṃ amataṃ yadidaṃ anupādā cittassa vimokkho. Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho. Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’’ti.
11世尊这样说了。阿难尊者内心欢喜，对世尊的教导感到满意。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
12不动适宜经完 第六
Āneñjasappāyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.