MN 111 · 无间经
93如是我闻：有一次，世尊住在舍卫城祇树给孤独园。那时，世尊招呼诸比丘说：“诸比丘。”那些比丘回应世尊：“尊者。”世尊这样说：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
2“诸比丘，舍利弗是有智慧的人；诸比丘，舍利弗是有大智慧的人；诸比丘，舍利弗是有广智慧的人；诸比丘，舍利弗是有敏捷智慧的人；诸比丘，舍利弗是有速疾智慧的人；诸比丘，舍利弗是有锐利智慧的人；诸比丘，舍利弗是有洞察智慧的人。诸比丘，舍利弗用半个月的时间，修习了无间法观。诸比丘，舍利弗的无间法观是这样的。”
‘‘Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño , bhikkhave, sāriputto; javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto; sāriputto, bhikkhave, aḍḍhamāsaṃ anupadadhammavipassanaṃ vipassati. Tatridaṃ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.
94“诸比丘，在这里，舍利弗完全远离了感官欲望，远离了不善的法，进入并安住于有寻、有伺，由离而生起喜与乐的初禅。那些在初禅中的法——寻、伺、喜、乐和心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他一一生起、住立、消灭。他这样知道：‘确实如此，这些法原来没有，然后生起；生起之后，就消逝了。’他对于这些法，不趋近、不排斥、不依赖、不执着、解脱、脱离系缚，以离界限的心安住着。他知道：‘还有更进一步的出离。’反复这样修习，他确实有这样的认知。”
‘‘Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
4“再者，诸比丘，舍利弗由于寻和伺的止息，内心获得平静、心念专一，进入并安住于没有寻、没有伺、由定而生起喜与乐的第二禅。那些在第二禅中的法——内在的平静、喜、乐和心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他一一生起、住立、消灭。他这样知道：‘确实如此，这些法原来没有，然后生起；生起之后，就消逝了。’他对于这些法，不趋近、不排斥、不依赖、不执着、解脱、脱离系缚，以离界限的心安住着。他知道：‘还有更进一步的出离。’反复这样修习，他确实有这样的认知。”
‘‘Puna caparaṃ, bhikkhave, sāriputto vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ye ca dutiye jhāne dhammā – ajjhattaṃ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
5“再者，诸比丘，舍利弗由于对喜的离染，安住于舍心、有念、有正知，并且以身感受乐，进入并安住于那些圣者们所说的‘舍心、有念、安住于乐’的第三禅。那些在第三禅中的法——乐、念、正知和心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他一一生起、住立、消灭。他这样知道：‘确实如此，这些法原来没有，然后生起；生起之后，就消逝了。’他对于这些法，不趋近、不排斥、不依赖、不执着、解脱、脱离系缚，以离界限的心安住着。他知道：‘还有更进一步的出离。’反复这样修习，他确实有这样的认知。”
‘‘Puna caparaṃ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ye ca tatiye jhāne dhammā – sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
6“再者，诸比丘，舍利弗由于舍弃了乐，舍弃了苦，也由于先前喜悦和忧恼的灭去，进入并安住于不苦不乐，舍心、念、清净的第四禅。那些在第四禅中的法——舍心、不苦不乐的感受、心的轻安、不作意、念的清净和心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他一一生起、住立、消灭。他这样知道：‘确实如此，这些法原来没有，然后生起；生起之后，就消逝了。’他对于这些法，不趋近、不排斥、不依赖、不执着、解脱、脱离系缚，以离界限的心安住着。他知道：‘还有更进一步的出离。’反复这样修习，他确实有这样的认知。”
‘‘Puna caparaṃ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ye ca catutthe jhāne dhammā – upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
7再者，比丘们，舍利弗完全超越一切色想，灭除有对想，不作意种种想，证得并安住于「虚空无边」的空无边处。而在空无边处中的那些法——空无边处想、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法对他是逐一确定的。这些法已知地生起，已知地住立，已知地灭去。他这样了知：『确实，这些法原来没有而生起，生起后又消失。』对于这些法，他无所趋向、无所背离、无所依、无所缚、解脱、离系，以离界限的心而住。他了知：『还有更上的出离。』多多修习之后，他确实还有那个。
‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ye ca ākāsānañcāyatane dhammā – ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
8再者，比丘们，舍利弗完全超越空无边处，证得并安住于「识无边」的识无边处。而在识无边处中的那些法——识无边处想、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法对他是逐一确定的。这些法已知地生起，已知地住立，已知地灭去。他这样了知：『确实，这些法原来没有而生起，生起后又消失。』对于这些法，他无所趋向、无所背离、无所依、无所缚、解脱、离系，以离界限的心而住。他了知：『还有更上的出离。』多多修习之后，他确实还有那个。
‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ye ca viññāṇañcāyatane dhammā – viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
9再者，比丘们，舍利弗完全超越识无边处，证得并安住于「无所有」的无所有处。而在无所有处中的那些法——无所有处想、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法对他是逐一确定的。这些法已知地生起，已知地住立，已知地灭去。他这样了知：『确实，这些法原来没有而生起，生起后又消失。』对于这些法，他无所趋向、无所背离、无所依、无所缚、解脱、离系，以离界限的心而住。他了知：『还有更上的出离。』多多修习之后，他确实还有那个。
‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ye ca ākiñcaññāyatane dhammā – ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
95再者，比丘们，舍利弗完全超越无所有处，证得并安住于非想非非想处。他从那个等至中以正念出起。他从那个等至中以正念出起之后，对于那些已经过去、灭去、变化了的法，他加以随观：『确实，这些法原来没有而生起，生起后又消失。』对于这些法，他无所趋向、无所背离、无所依、无所缚、解脱、离系，以离界限的心而住。他了知：『还有更上的出离。』多多修习之后，他确实还有那个。
‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
96再者，比丘们，舍利弗完全超越非想非非想处，证得并安住于想受灭定。他以智慧照见，诸漏已尽。他从那个等至中以正念出起。他从那个等至中以正念出起之后，对于那些已经过去、灭去、变化了的法，他加以随观：『确实，这些法原来没有而生起，生起后又消失。』对于这些法，他无所趋向、无所背离、无所依、无所缚、解脱、离系，以离界限的心而住。他了知：『没有更上的出离了。』多多修习之后，他便确实再没有那个了。
‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘natthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā natthitvevassa hoti.
97比丘们，如果有人正确地说，要这样说：『于圣戒达到纯熟和圆满，于圣定达到纯熟和圆满，于圣慧达到纯熟和圆满，于圣解脱达到纯熟和圆满』，那他正确地说，就正是指舍利弗而说：『于圣戒达到纯熟和圆满，于圣定达到纯熟和圆满，于圣慧达到纯熟和圆满，于圣解脱达到纯熟和圆满。』比丘们，如果有人正确地说，要这样说：『是世尊的儿子，亲生儿，从口中生，从法而生，为法所化造，是法的继承者，不是物质利养的继承者』，那他正确地说，就正是指舍利弗而说：『是世尊的儿子，亲生儿，从口中生，从法而生，为法所化造，是法的继承者，不是物质利养的继承者。』比丘们，舍利弗对于如来转起的无上法轮，给予了正确的随转。
‘‘Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya , vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṃ sammā vadamāno vadeyya – ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti. Yaṃ kho taṃ, bhikkhave , sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṃ sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti. Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī’’ti.
13世尊这样说了。那些比丘内心满意，对世尊的教导感到欢喜。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
14无间经完 第一
Anupadasuttaṃ niṭṭhitaṃ paṭhamaṃ.