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MN 113 · 善士经

Tipitaka 7.0 静态阅读页 · 22 段 · 打开交互阅读器

105如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。在那里，世尊对比丘们说：“诸比丘。”那些比丘回应世尊：“尊师。”世尊这样说道：“比丘们，我将为你们讲解善士之法与非善士之法。你们要认真听，好好用心，我要说了。”“好的，尊师。”那些比丘回应世尊。世尊便这样说：
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 – ‘‘sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
2“那么，比丘们，什么是非善士之法呢？比丘们，在此，一个非善士出身于高贵家族而出家。他这样思量：‘我确实是高贵家族出身的，但这些其他比丘不是高贵家族出身的。’他以自己这高贵的出身而抬高自己，贬低他人。比丘们，这就是非善士之法。然而，比丘们，一个善士会这样思量：‘并非因为高贵的出身，贪法会达到遍尽，嗔法会达到遍尽，痴法会达到遍尽。即便一个人不是高贵家族出家，但如果他是随法而行者、正当而行者、随顺法而行者，他在那里就值得尊敬，他在那里就值得称赞。’他把这修行之道放在首位，不以自己的高贵出身而抬高自己，不贬低他人。比丘们，这就是善士之法。
‘‘Katamo ca, bhikkhave, asappurisadhammo? Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti. So tāya uccākulīnatāya attānukkaṃseti, paraṃ vambheti. Ayaṃ , bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti , mohadhammā vā parikkhayaṃ gacchanti. No cepi uccākulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī , so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uccākulīnatāya nevattānukkaṃseti na paraṃ vambheti. Ayaṃ, bhikkhave, sappurisadhammo.
3“再者，比丘们，一个非善士出身于大族而出家……出身于巨富之家而出家……出身于豪富之家而出家。他这样思量：‘我确实是豪富之家出身的，但这些其他比丘不是豪富之家出身的。’他以自己这豪富的身份而抬高自己，贬低他人。比丘们，这也是非善士之法。然而，比丘们，一个善士会这样思量：‘并非因为豪富，贪法会达到遍尽，嗔法会达到遍尽，痴法会达到遍尽。即便一个人不是豪富之家出家，但如果他是随法而行者、正当而行者、随顺法而行者，他在那里就值得尊敬，他在那里就值得称赞。’他把这修行之道放在首位，不以自己的豪富身份而抬高自己，不贬低他人。比丘们，这也是善士之法。
‘‘Puna caparaṃ, bhikkhave, asappuriso mahākulā pabbajito hoti…pe… mahābhogakulā pabbajito hoti…pe… uḷārabhogakulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti. So tāya uḷārabhogatāya attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi uḷārabhogakulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uḷārabhogatāya nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
106“再者，比丘们，一个非善士是知名而有名声的人物。他这样思量：‘我确实是知名而有名声的，但这些其他比丘却默默无闻、没什么威望。’他以自己这名声而抬高自己，贬低他人。比丘们，这也是非善士之法。然而，比丘们，一个善士会这样思量：‘并非因为名声，贪法会达到遍尽，嗔法会达到遍尽，痴法会达到遍尽。即便一个人不为人知、没有名声，但如果他是随法而行者、正当而行者、随顺法而行者，他在那里就值得尊敬，他在那里就值得称赞。’他把这修行之道放在首位，不以自己的名声而抬高自己，不贬低他人。比丘们，这也是善士之法。
‘‘Puna caparaṃ, bhikkhave, asappuriso ñāto hoti yasassī. So iti paṭisañcikkhati – ‘ahaṃ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena ñattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho ñattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ñāto hoti yasassī; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo , so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ñattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
5“再者，比丘们，一个非善士是衣服、饮食、住处、医药及病缘资具的获得者。他这样思量：‘我确实是衣服、饮食、住处、医药及病缘资具的获得者，但这些其他比丘不是这些资具的获得者。’他以自己所得的这些资具而抬高自己，贬低他人。比丘们，这也是非善士之法。然而，比丘们，一个善士会这样思量：‘并非因为获得这些资具，贪法会达到遍尽，嗔法会达到遍尽，痴法会达到遍尽。即便一个人不是这些资具的获得者，但如果他是随法而行者、正当而行者、随顺法而行者，他在那里就值得尊敬，他在那里就值得称赞。’他把这修行之道放在首位，不以自己所得的资具而抬高自己，不贬低他人。比丘们，这也是善士之法。
‘‘Puna caparaṃ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So iti paṭisañcikkhati – ‘ahaṃ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti. So tena lābhena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho lābhena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena lābhena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
6“再者，比丘们，一个非善士是博学多闻的人。他这样思量：‘我确实是博学多闻的，但这些其他比丘不是博学多闻的。’他以自己的多闻而抬高自己，贬低他人。比丘们，这也是非善士之法。然而，比丘们，一个善士会这样思量：‘并非因为多闻，贪法会达到遍尽，嗔法会达到遍尽，痴法会达到遍尽。即便一个人不是博学多闻的，但如果他是随法而行者、正当而行者、随顺法而行者，他在那里就值得尊敬，他在那里就值得称赞。’他把这修行之道放在首位，不以自己的多闻而抬高自己，不贬低他人。比丘们，这也是善士之法。”
‘‘Puna caparaṃ, bhikkhave, asappuriso bahussuto hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti. So tena bāhusaccena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave , iti paṭisañcikkhati – ‘na kho bāhusaccena lobhadhammā vā parikkhayaṃ gacchanti , dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi bahussuto hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena bāhusaccena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
7“再者，比丘们，非善士是精通律藏的人。他这样想：‘我是精通律藏的人，但其他那些比丘不是精通律藏的人。’他凭着这精通律藏，抬高自己，贬低他人。比丘们，这也是非善士的品德。然而，比丘们，善士这样想：‘并非凭着精通律藏，贪的习性就能彻底灭尽，嗔的习性就能彻底灭尽，痴的习性就能彻底灭尽。即使不是精通律藏的人，只要他是依随法、正确地、随顺法而修行的人，他在这个意义上就值得恭敬，他在这个意义上就值得称赞。’他把修行的实践当作根本，不凭着这精通律藏抬高自己，也不贬低他人。比丘们，这也是善士的品德。
‘‘Puna caparaṃ, bhikkhave, asappuriso vinayadharo hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti. So tena vinayadharattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho vinayadharattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi vinayadharo hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena vinayadharattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
8“再者，比丘们，非善士是说法者。他这样想：‘我是说法者，但其他那些比丘不是说法者。’他凭着这说法者的身份，抬高自己，贬低他人。比丘们，这也是非善士的品德。然而，比丘们，善士这样想：‘并非凭着说法，贪的习性就能彻底灭尽，嗔的习性就能彻底灭尽，痴的习性就能彻底灭尽。即使不是说法者，只要他是依随法、正确地、随顺法而修行的人，他在这个意义上就值得恭敬，他在这个意义上就值得称赞。’他把修行的实践当作根本，不凭着这说法者的身份抬高自己，也不贬低他人。比丘们，这也是善士的品德。
‘‘Puna caparaṃ, bhikkhave, asappuriso dhammakathiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti. So tena dhammakathikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho dhammakathikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi dhammakathiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena dhammakathikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
107“再者，比丘们，非善士是住林野者。他这样想：‘我是住林野者，但其他那些比丘不是住林野者。’他凭着这住林野的修行，抬高自己，贬低他人。比丘们，这也是非善士的品德。然而，比丘们，善士这样想：‘并非凭着住林野，贪的习性就能彻底灭尽，嗔的习性就能彻底灭尽，痴的习性就能彻底灭尽。即使不是住林野者，只要他是依随法、正确地、随顺法而修行的人，他在这个意义上就值得恭敬，他在这个意义上就值得称赞。’他把修行的实践当作根本，不凭着这住林野的修行抬高自己，也不贬低他人。比丘们，这也是善士的品德。
‘‘Puna caparaṃ, bhikkhave, asappuriso āraññiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti. So tena āraññikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho āraññikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi āraññiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena āraññikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
10“再者，比丘们，非善士是穿粪扫衣者。他这样想：‘我是穿粪扫衣者，但其他那些比丘不是穿粪扫衣者。’他凭着这穿粪扫衣的头陀行，抬高自己，贬低他人。比丘们，这也是非善士的品德。然而，比丘们，善士这样想：‘并非凭着穿粪扫衣，贪的习性就能彻底灭尽，嗔的习性就能彻底灭尽，痴的习性就能彻底灭尽。即使不是穿粪扫衣者，只要他是依随法、正确地、随顺法而修行的人，他在这个意义上就值得恭敬，他在这个意义上就值得称赞。’他把修行的实践当作根本，不凭着这穿粪扫衣的头陀行抬高自己，也不贬低他人。比丘们，这也是善士的品德。
‘‘Puna caparaṃ, bhikkhave, asappuriso paṃsukūliko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi paṃsukūliko, ime panaññe bhikkhū na paṃsukūlikā’ti. So tena paṃsukūlikattena attānukkaṃseti, paraṃ vambheti . Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho paṃsukūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi paṃsukūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena paṃsukūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
11“再者，比丘们，非善士是常行乞食者。他这样想：‘我是常行乞食者，但其他那些比丘不是常行乞食者。’他凭着这常行乞食的头陀行，抬高自己，贬低他人。比丘们，这也是非善士的品德。然而，比丘们，善士这样想：‘并非凭着常行乞食，贪的习性就能彻底灭尽，嗔的习性就能彻底灭尽，痴的习性就能彻底灭尽。即使不是常行乞食者，只要他是依随法、正确地、随顺法而修行的人，他在这个意义上就值得恭敬，他在这个意义上就值得称赞。’他把修行的实践当作根本，不凭着这常行乞食的头陀行抬高自己，也不贬低他人。比丘们，这也是善士的品德。
‘‘Puna caparaṃ, bhikkhave, asappuriso piṇḍapātiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti. So tena piṇḍapātikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi piṇḍapātiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena piṇḍapātikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
12“再者，比丘们，非善士是树下住者。他这样想：‘我是树下住者，但其他那些比丘不是树下住者。’他凭着这树下住的头陀行，抬高自己，贬低他人。比丘们，这也是非善士的品德。然而，比丘们，善士这样想：‘并非凭着树下住，贪的习性就能彻底灭尽，嗔的习性就能彻底灭尽，痴的习性就能彻底灭尽。即使不是树下住者，只要他是依随法、正确地、随顺法而修行的人，他在这个意义上就值得恭敬，他在这个意义上就值得称赞。’他把修行的实践当作根本，不凭着这树下住的头陀行抬高自己，也不贬低他人。比丘们，这也是善士的品德。”
‘‘Puna caparaṃ, bhikkhave, asappuriso rukkhamūliko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti. So tena rukkhamūlikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi rukkhamūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena rukkhamūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
13再者，比丘们，非善士会成为冢间住者……成为露地住者……成为常坐者……成为随得敷具者……成为一座食者。他这样想：‘我确实是一座食者，但其他那些比丘不是一座食者。’他凭借那座食者的修行抬高自己，贬低他人。比丘们，这也是非善士法。而善士，比丘们，则这样想：‘并非通过一座食的修行，贪法就能达到遍尽，嗔法就能达到遍尽，痴法就能达到遍尽。即使他不是一座食者，如果他是随法而行者、如法而行者、随顺法而行者，他在那里就值得尊敬，在那里就值得称赞。’他把修行本身放在首位，不凭借那座食者的修行抬高自己，也不贬低他人。比丘们，这也是善士法。
‘‘Puna caparaṃ, bhikkhave, asappuriso sosāniko hoti…pe… abbhokāsiko hoti… nesajjiko hoti… yathāsanthatiko hoti… ekāsaniko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti. So tena ekāsanikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho ekāsanikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ekāsaniko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ekāsanikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
108再者，比丘们，非善士完全远离欲乐，远离不善法，进入并安住于有寻有伺、由离而生喜乐的初禅。他这样想：‘我确实是初禅等至的获得者，但其他那些比丘不是初禅等至的获得者。’他凭借那初禅等至抬高自己，贬低他人。比丘们，这也是非善士法。而善士，比丘们，则这样想：‘世尊也说了，对于初禅等至也是“不成为那个”。因为无论以什么而想，从那个它就变成其他。’他把‘不成为那个’本身放在首位，不凭借那初禅等至抬高自己，也不贬低他人。比丘们，这也是善士法。
‘‘Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
15再者，比丘们，非善士由于寻与伺的止息，进入并安住于内心宁静、心专一境、无寻无伺、由定而生喜乐的第二禅……第三禅……第四禅。他这样想：‘我确实是第四禅等至的获得者，但其他那些比丘不是第四禅等至的获得者。’他凭借那第四禅等至抬高自己，贬低他人。比丘们，这也是非善士法。而善士，比丘们，则这样想：‘世尊也说了，对于第四禅等至也是“不成为那个”。因为无论以什么而想，从那个它就变成其他。’他把‘不成为那个’本身放在首位，不凭借那第四禅等至抬高自己，也不贬低他人。比丘们，这也是善士法。
‘‘Puna caparaṃ, bhikkhave, asappuriso vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti. So tāya catutthajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho , bhikkhave, iti paṭisañcikkhati – ‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
16再者，比丘们，非善士完全超越一切色想，灭没障碍想，不注意种种想，进入并安住于‘虚空无边’的空无边处。他这样想：‘我确实是空无边处等至的获得者，但其他那些比丘不是空无边处等至的获得者。’他凭借那空无边处等至抬高自己，贬低他人。比丘们，这也是非善士法。而善士，比丘们，则这样想：‘世尊也说了，对于空无边处等至也是“不成为那个”。因为无论以什么而想，从那个它就变成其他。’他把‘不成为那个’本身放在首位，不凭借那空无边处等至抬高自己，也不贬低他人。比丘们，这也是善士法。
‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti. So tāya ākāsānañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
17“再者，比丘们，非善士完全超越无所有处后，证入并安住于非想非非想处。他这样思量：‘我，是非想非非想处定的获得者，而这些其他比丘，不是非想非非想处定的获得者。’他以那非想非非想处定来抬高自己，贬低他人。比丘们，这也是非善士法。而比丘们，善士则这样思量：‘世尊曾说过，对于非想非非想处定，也“不要成为那个”。因为无论以什么而想，从那个它就变成了其他。’他切实地以不执取为核心，不以那非想非非想处定来抬高自己，不贬低他人。比丘们，这也是善士法。
‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti. So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṃseti , paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave , iti paṭisañcikkhati – ‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
18再者，比丘们，非善士完全超越识无边处，进入并安住于‘什么都没有’的无所有处。他这样想：‘我确实是无所有处等至的获得者，但其他那些比丘不是无所有处等至的获得者。’他凭借那无所有处等至抬高自己，贬低他人。比丘们，这也是非善士法。而善士，比丘们，则这样想：‘世尊也说了，对于无所有处等至也是“不成为那个”。因为无论以什么而想，从那个它就变成其他。’他把‘不成为那个’本身放在首位，不凭借那无所有处等至抬高自己，也不贬低他人。比丘们，这也是善士法。
‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti. So tāya ākiñcaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
19再者，比丘们，非善士完全超越空无边处，进入并安住于‘识无边’的识无边处。他这样想：‘我确实是识无边处等至的获得者，但其他那些比丘不是识无边处等至的获得者。’他凭借那识无边处等至抬高自己，贬低他人。比丘们，这也是非善士法。而善士，比丘们，则这样想：‘世尊也说了，对于识无边处等至也是“不成为那个”。因为无论以什么而想，从那个它就变成其他。’他把‘不成为那个’本身放在首位，不凭借那识无边处等至抬高自己，也不贬低他人。比丘们，这也是善士法。
‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti. So tāya viññāṇañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
20“再者，比丘们，善士完全超越非想非非想处后，证入并安住于想受灭。他以智慧照见后，诸漏灭尽。比丘们，这位比丘不思量任何事物，不在任何地方思量，不以任何方式思量。”
‘‘Puna caparaṃ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ , bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī’’ti.
21这是世尊所说。那些比丘心满意足，欢喜世尊所说。”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
22善士经完 第三
Sappurisasuttaṃ niṭṭhitaṃ tatiyaṃ.