MN 111 · 无间经
93如是我闻：一时，世尊住在舍卫城的祇树给孤独园。那时，世尊对比丘们说：“诸比丘。”“尊者。”那些比丘回答世尊。世尊这样说道：
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，舍利弗具足智慧；诸比丘，舍利弗具足大智慧；诸比丘，舍利弗具足广智慧；诸比丘，舍利弗具足喜悦智慧；诸比丘，舍利弗具足速疾智慧；诸比丘，舍利弗具足锐利智慧；诸比丘，舍利弗具足洞察智慧。诸比丘，舍利弗用了半月时间，修习了无间法观。诸比丘，舍利弗的无间法观即是这样。”
‘‘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，在此，舍利弗远离感官欲乐、远离不善法，有寻有伺，由远离而生起的喜与乐，进入并安住于初禅。在初禅中的那些法——寻、伺、喜、乐、心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他逐一确定。他知道这些法如何生起、如何住立、如何消灭。他这样了知：‘这些法原来没有，然后生起；生起之后，便消逝了。’对于这些法，他不趋近、不排斥、不依赖、不执取，得解脱、离系缚，以离界限的心安住。他知道：‘还有更进一步的出离。’如此反复修习，他确实对此具足了知。”
‘‘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，舍利弗由寻与伺的止息，内心获得平静、心念专一，无寻无伺，由定而生起喜与乐，进入并安住于第二禅。他对第二禅中的诸法——内在的平静、喜、乐、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——一一了别。他了知这些法的生起，了知这些法的住立，了知这些法的消灭。他如此觉知：‘如此，这些法原先没有，而后生起；生起后，便又消逝。’他于这些法不亲近、不排斥、不依赖、不执著，解脱、离系，以离界限的心安住。他知：‘还有更上的出离。’他反复如此修习，确实有此认知。”
‘‘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，舍利弗由离染于喜，安住于舍，有念有正知，并且以身受乐，进入并安住于圣者们所称‘舍心、有念、住于乐’的第三禅。他对第三禅中的诸法——乐、念、正知、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——一一了别。他了知这些法的生起，了知这些法的住立，了知这些法的消灭。他如此觉知：‘如此，这些法原先没有，而后生起；生起后，便又消逝。’他于这些法不亲近、不排斥、不依赖、不执著，解脱、离系，以离界限的心安住。他知：‘还有更上的出离。’他反复如此修习，确实有此认知。”
‘‘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，舍利弗由舍弃乐、舍弃苦，以及先前喜与忧的灭没，进入并安住于不苦不乐，舍念清净的第四禅。他对第四禅中的诸法——舍、不苦不乐受、心轻安而无功用、念清净、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——一一了别。他了知这些法的生起，了知这些法的住立，了知这些法的消灭。他如此觉知：‘如此，这些法原先没有，而后生起；生起后，便又消逝。’他于这些法不亲近、不排斥、不依赖、不执著，解脱、离系，以离界限的心安住。他知：‘还有更上的出离。’他反复如此修习，确实有此认知。”
‘‘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，诸比丘，舍利弗完全超越一切色想，灭除有对想，不作意种种想，进入并安住于‘虚空无边’的空无边处。他逐一辨识空无边处中的诸法：空无边处想、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意。他了知：‘这些法原本没有而后生起，生起后便消失。’对于这些法，他无所趋近、无所背离、无所依著、无所系缚，解脱、无碍，以离界限之心而住。他了知：‘仍有更上的出离。’通过反复修习，他确证了此更上的出离。
‘‘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，诸比丘，舍利弗完全超越空无边处，进入并安住于‘识无边’的识无边处。他逐一辨识识无边处中的诸法：识无边处想、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意。他了知：‘这些法原本没有而后生起，生起后便消失。’对于这些法，他无所趋近、无所背离、无所依著、无所系缚，解脱、无碍，以离界限之心而住。他了知：‘仍有更上的出离。’通过反复修习，他确证了此更上的出离。
‘‘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，诸比丘，舍利弗完全超越识无边处，进入并安住于‘无所有’的无所有处。他逐一辨识无所有处中的诸法：无所有处想、心一境性、触、受、想、思、心、欲、胜解、精进、念、舍、作意。他了知：‘这些法原本没有而后生起，生起后便消失。’对于这些法，他无所趋近、无所背离、无所依著、无所系缚，解脱、无碍，以离界限之心而住。他了知：‘仍有更上的出离。’通过反复修习，他确证了此更上的出离。
‘‘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，诸比丘，舍利弗完全超越无所有处，证入并安住于非想非非想处。他从那个等至中正念出起。他从那个等至中正念出起之后，便观察那些已过去、已灭去、已变易的法：‘确实，这些法原无有而现起，现起后又消失。’对于这些法，他无所趣向、无所背离、无所依、无所缚，解脱、离系，安住于离界限之心。他了知：‘尚有更上的出离。’他多修习此道后，确实还有那个更上的出离。
‘‘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，诸比丘，舍利弗完全超越非想非非想处，证入并安住于想受灭定；他以慧照见，诸漏已尽。他从那个等至中正念出起。他从那个等至中正念出起之后，便观察那些已过去、已灭去、已变易的法：‘确实，这些法原无有而现起，现起后又消失。’对于这些法，他无所趣向、无所背离、无所依、无所缚，解脱、离系，安住于离界限之心。他了知：‘没有更上的出离了。’他多修习此道后，确实再无那个了。
‘‘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诸比丘，若有人正说时，应如是说：‘于圣戒达到纯熟圆满，于圣定达到纯熟圆满，于圣慧达到纯熟圆满，于圣解脱达到纯熟圆满。’那么，他正说的，正是就舍利弗而言：‘于圣戒达到纯熟圆满，于圣定达到纯熟圆满，于圣慧达到纯熟圆满，于圣解脱达到纯熟圆满。’诸比丘，若有人正说时，应如是说：‘是世尊的儿子，从口中生，从法而生，为法所化现，是法的继承者，不是物质利养的继承者。’那么，他正说的，正是就舍利弗而言：‘是世尊的儿子，从口中生，从法而生，为法所化现，是法的继承者，不是物质利养的继承者。’诸比丘，舍利弗对于如来所转起的无上法轮，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世尊说了这番话。那些比丘心生欢喜，悦受世尊的教导。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
14《无间经》 第一
Anupadasuttaṃ niṭṭhitaṃ paṭhamaṃ.