MN 138 · 略说分别经
313如是我闻：一时，世尊住在舍卫城祇树给孤独园。在那里，世尊呼唤比丘们：“诸比丘。”“尊者。”那些比丘回答。世尊说道：“诸比丘，我将为你们宣说略说及其分别。你们要仔细听闻，善作意，我要说了。”“是的，尊者。”那些比丘回答。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 – ‘‘uddesavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
2“诸比丘，比丘应当如此审察：当他如此审察时，他的识既不向外散乱、流散，也不向内安住，不执取，他便不会惊惧。诸比丘，当识既不向外散乱、流散，也不向内安住，不执取，不会惊惧时，则未来生、老、死、苦之集起便不复存在。”世尊如此说。说完之后，善逝便从座起身，步入住所。
‘‘Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
314世尊离开后不久，那些比丘心中生起这样的念头：“贤友们，世尊简略为我们作了这个略说，未详细开示其义，就从座起身，步入住所了——他说：‘诸比丘，比丘应当如此审察：当他如此审察时，他的识既不向外散乱、流散，也不向内安住，不执取，他便不会惊惧。诸比丘，当识既不向外散乱、流散，也不向内安住，不执取，不会惊惧时，则未来生、老、死、苦之集起便不复存在。’谁能详细开示这被世尊简略宣说的略说之义、这未详细开示的义理呢？”然后，那些比丘又想：“这位大迦旃延尊者，既蒙导师所赞叹，也为有智慧的同梵行者们所敬重。大迦旃延尊者有能力详细开示这被世尊简略宣说的略说之义、这未详细开示的义理。我们何不前往大迦旃延尊者那里？到了之后，向大迦旃延尊者请问此义呢。”
Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave , bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā , bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’’ti.
4于是，那些比丘前往大迦旃延尊者处。到了之后，与大迦旃延尊者互相问候。彼此欢喜忆念的问候过后，他们退坐一面。退坐一面后，那些比丘对大迦旃延尊者这样说：
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –
5“迦旃延贤友，世尊为我们作了这样的略说，未广释其义理便从座起身，进入住所：‘诸比丘，比丘应当这样这样地审察：当他这样这样地审察时，他的识在外不散乱、不漫流，在内不住立，不执取，他便不会战栗。诸比丘，若识在外不散乱、不漫流，在内不住立，不执取，不战栗，那么未来生、老、死、苦集的生起便无从安立了。’迦旃延贤友，世尊离去后不久，我们心中便生起此念：‘贤友们，世尊为我们作了这番略说，未广释其义理便从座起身，进入住所……谁能详细分别这被世尊简略宣说的略说义理、这未被广加分别的义理呢？’迦旃延贤友，我们心中又这样想：‘这位大迦旃延尊者，既为导师所称叹，也为有智慧的同梵行者们所尊重。大迦旃延尊者有能力详细分别这被世尊简略宣说的略说义理、这未被广加分别的义理。我们何不去大迦旃延尊者那里？到了之后，向大迦旃延尊者请教这个义理。’请大迦旃延尊者详为分别吧。”
‘‘Idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti. ‘‘Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti – vibhajatāyasmā mahākaccāno’’ti.
315“请大迦旃延尊者为我说说这个义理吧。”“贤友们，譬如有人需要树心，在寻找树心、遍求树心的过程中，经过一棵有树心的参天大树，却径直跨过它的根、跨过它的树干，竟以为应当在枝叶中寻找树心——诸位尊者的情况正是如此。你们明明值遇导师、亲面世尊，却绕过彼世尊，以为应当向我请问这个义理。贤友们，彼世尊，知其所当知，见其所当见，是具足眼者、具足智者、具足法者、具足梵者，是宣说者、弘扬者，是义利的引导者，是不死的施予者，是法主，是如来。而且，那正是合适的时机——你们本就应该向世尊本人请问这个义理。世尊如何为你们解说，你们就应当如是受持。”“迦旃延贤友，确实，世尊知其所当知，见其所当见，是具足眼者、具足智者、具足法者、具足梵者，是宣说者、弘扬者，是义利的引导者，是不死的施予者，是法主，是如来。而且，这确实正是合适的时机——我们本就应该向世尊本人请问这个义理。世尊如何为我们解说，我们就应当如是受持。然而，大迦旃延尊者既为导师所称叹，亦为有智慧的同梵行者们所尊重。大迦旃延尊者有能力详细分别此世尊所略说而未广为分别的义理。请大迦旃延尊者予以详细分别，请勿以此为负担。”“那么，贤友们，专心聆听，善作意想，我将宣说。”“是的，贤友。”那些比丘应诺大迦旃延尊者。大迦旃延尊者说了以下的开示：
‘‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya, evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha; yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’’ti. ‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā’ti. ‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’ti. ‘Evamāvuso’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca –
7贤友们，世尊以简略的方式为我们作了开示，并未详细解释义理，便从座起身，进入住所。他说：‘诸比丘，比丘应当这样观察：当他如此观察时，他的识既不向外散乱、流散，也不向内停滞、住立。由于无所执取，他便不会恐惧战栗。诸比丘，当识既不向外散乱流散，也不向内停滞住立，因无所执取而无所恐惧战栗时，未来生、老、死的苦集便不会生起。’贤友们，对于世尊以简略方式开示而未详细解释义理的这篇教导，我是这样理解其详义的。
‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.
316贤友，如何名为“识向外散乱、流散”？贤友，于此，有比丘以眼看见色之后，其识随逐色相，为色相之味所粘着，为色相之味所系缚，为色相之味所结缚、缠着，此即名为“识向外散乱、流散”。以耳听闻声音之后……以鼻嗅闻气味之后……以舌品尝味道之后……以身触受所触之后……以意了知法之后，其识随逐法相，为法相之味所粘着，为法相之味所系缚，为法相之味所结缚、缠着，此即名为“识向外散乱、流散”。贤友，这便是“识向外散乱、流散”的含义。
‘‘Kathañcāvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati? Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ rūpanimittassādavinibandhaṃ rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya dhammanimittānusārī viññāṇaṃ hoti; dhammanimittassādagadhitaṃ dhammanimittassādavinibandhaṃ dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. Evaṃ kho āvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati.
317贤友，如何称为“识不向外散逸、不流散”呢？贤友，在此，一位比丘以眼见色之后，他的识不随逐色相，不耽著于色相的滋味，不系缚于色相的滋味，不缠结于色相的滋味。这就称为“识不向外散逸、不流散”。以耳闻声之后……以鼻嗅香之后……以舌尝味之后……以身触触之后……以意了知法之后，他的识不随逐法相，不耽著于法相的滋味，不系缚于法相的滋味，不缠结于法相的滋味。这就称为“识不向外散逸、不流散”。贤友，这便是识不向外散逸、不流散的含义。
‘‘Kathañcāvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati ? Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā na rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ na rūpanimittassādavinibandhaṃ na rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati . Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na dhammanimittānusārī viññāṇaṃ hoti na dhammanimittassādagadhitaṃ na dhammanimittassādavinibandhaṃ na dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. Evaṃ kho, āvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati.
318贤友，如何称为‘于内部心住立’呢？贤友，此处，有比丘因远离欲乐、远离不善法，进入并安住于有寻有伺、由远离所生喜乐的初禅。此时，其识随逐于远离所生之喜乐，为彼远离所生喜乐之味所系缚，为彼远离所生喜乐之味所捆绑，为彼远离所生喜乐之味所结缚、缠结。这便称为‘于内部心住立’。
‘‘Kathañcāvuso, ajjhattaṃ saṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa vivekajapītisukhānusāri viññāṇaṃ hoti vivekajapītisukhassādagadhitaṃ vivekajapītisukhassādavinibandhaṃ vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.
11再者，贤友，比丘由寻与伺的止息……进入并安住于第二禅。他的识不跟随定所生的喜乐，不为定所生喜乐的滋味所系缚、所黏着、所结缠。这就称作‘于内部心不住立’。
‘‘Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Tassa na samādhijapītisukhānusāri viññāṇaṃ hoti na samādhijapītisukhassādagadhitaṃ na samādhijapītisukhassādavinibandhaṃ na samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati .
12再者，贤友，比丘由喜的离贪……进入并安住于第三禅。他的识不跟随于舍，不为舍乐的滋味所系缚、所黏着、所结缠。这就称作‘于内部心不住立’。
‘‘Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Tassa na upekkhānusāri viññāṇaṃ hoti na upekkhāsukhassādagadhitaṃ na upekkhāsukhassādavinibandhaṃ na upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.
13再者，贤友，比丘由乐断与苦断，且先前的喜悦与忧恼都已经灭去，进入并安住于不苦不乐、舍念清净的第四禅。他的识随逐不苦不乐，贪染不苦不乐的滋味，被这滋味所束缚、所结缚、所缠结。贤友，这便称为‘内心住立’。贤友，这就叫作‘于内部住立’。
‘‘Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa adukkhamasukhānusāri viññāṇaṃ hoti adukkhamasukhassādagadhitaṃ adukkhamasukhassādavinibandhaṃ adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati. Evaṃ kho, āvuso, ajjhattaṃ saṇṭhitanti vuccati.
319贤友，怎样才称为‘于内部不住立’呢？贤友，在此，比丘远离诸欲，远离不善法……进入并安住于初禅。他的识不随逐由离所生的喜乐，不贪染这种喜乐的滋味，不为这种喜乐的滋味所缚，不为这种喜乐的滋味所结缚、缠结。贤友，这便称为‘内心不住立’。
‘‘Kathañcāvuso , ajjhattaṃ asaṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassa na vivekajapītisukhānusāri viññāṇaṃ hoti na vivekajapītisukhassādagadhitaṃ na vivekajapītisukhassādavinibandhaṃ na vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.
15再者，贤友，当寻与伺止息，比丘进入并安住于内心清净、心一境性、无寻无伺，由定所生的喜乐的第二禅。他的识随逐由定所生的喜乐，贪染这种喜乐的滋味，为这种喜乐的滋味所束缚、所结缚、所缠结。贤友，这便称为‘内心住立’。
‘‘Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa samādhijapītisukhānusāri viññāṇaṃ hoti samādhijapītisukhassādagadhitaṃ samādhijapītisukhassādavinibandhaṃ samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.
16再者，贤友，当喜消退后，比丘安住于平静，有正念、正知，以身受乐，进入并安住于圣者所称叹的“平静、具念、安住于乐”的第三禅那。此时，他的识随逐此平静，为平静之乐的滋味所缚，为平静之乐的滋味所系，为平静之乐的滋味所结缚、缠结。这就称为“心于内部住立”。
‘‘Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Tassa upekkhānusāri viññāṇaṃ hoti upekkhāsukhassādagadhitaṃ upekkhāsukhassādavinibandhaṃ upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.
17再者，贤友，比丘因乐断、苦断，先前的喜与忧皆已灭去，进入并安住于不苦不乐、舍念清净的第四禅那。他的识不追逐不苦不乐，不贪着不苦不乐的滋味，不为不苦不乐的滋味所缚，不为不苦不乐的滋味所结缚、缠结。这就称为“于内部心不住立”。贤友，这就是“于内部心不住立”。
‘‘Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa na adukkhamasukhānusāri viññāṇaṃ hoti na adukkhamasukhassādagadhitaṃ na adukkhamasukhassādavinibandhaṃ na adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. Evaṃ kho, āvuso, ajjhattaṃ asaṇṭhitanti vuccati.
320贤友，如何是“以无取而战栗”？贤友，此中，未听闻法之凡夫，不见圣者，不娴熟圣法，未受圣法调伏；不见善士，不娴熟善士法，未受善士法调伏。他将色视之为我，或视我拥有色，或视色在我中，或视我在色中。后来，他的那个色变异、变化。由于色的变异与改变，其识随转于色之变异。那些由随转色之变异而生的种种战栗法，占满其心。因心被占满，他便恐惧、不安、攀缘，且以无取而战栗。他将受……想……行……识视之为我，或视我拥有识，或视识在我中，或视我在识中。后来，他的那个识变异、变化。由于识的变异与改变，其识随转于识之变异。那些由随转识之变异而生的种种战栗法，占满其心。因心被占满，他便恐惧、不安、攀缘，且以无取而战栗。贤友，这就是“以无取而战栗”。
‘‘Kathañcāvuso, anupādā paritassanā hoti? Idhāvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Vedanaṃ …pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Evaṃ kho, āvuso, anupādā paritassanā hoti.
321“贤友，如何是不执取而不战栗呢？贤友，在此，多闻的圣弟子见过圣者，善巧圣法，于圣法善得调练；见过善士，善巧善士法，于善士法善得调练。他不视色是我，不视我拥有色，不视色在我中，不视我在色中。他的那个色若变易、转成其他，识便不随色变易而转。从色变易而转生起的战栗诸法，便不占据其心。因心不被占据，他即无恐惧、无苦恼、无期盼；不执取，也就不战栗。他不视受是我……不视想是我……不视诸行是我……不视识是我，不视我拥有识，不视识在我中，不视我在识中。他的那个识若变易、转成其他，识便不随识变易而转。从识变易而转生起的战栗诸法，便不占据其心。因心不被占据，他即无恐惧、无苦恼、无期盼；不执取，也就不战栗。贤友，如此即是不执取而不战栗。”
‘‘Kathañcāvuso, anupādānā aparitassanā hoti? Idhāvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṃ kho, āvuso, anupādā aparitassanā hoti.
20“贤友们，世尊为我们略说这个教示，未广解其义，就从座起身，进入住所。他这样说：‘诸比丘，一位比丘应当这样观察：当他这样观察时，他的识于外不散乱、不分散，于内不住立，不执取、不战栗。诸比丘，若识于外不散乱、不分散，于内不住立，不执取而不战栗，那么未来生、老、死、苦的聚集便不会发生。’贤友们，对于世尊略说、未广解其义的这个教示，我是这样详细理解它的义理的。如果你们愿意，就去请教世尊吧，世尊怎么解说，便应那样忆持。”
‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha; yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.
322那时，诸比丘对具寿大迦旃延的解说欢喜赞同，从座起身，前往世尊之处。抵达后，礼敬世尊，退坐一面。坐定后，诸比丘对世尊这样说：
Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –
22“尊者，世尊为我们略说此教示，未广解其义便从座起身，进入住处，他这样说道：‘诸比丘，比丘应如是观察——当他如是观察时，他的识于外不散乱、不流散，于内不住著，无所执取、不战栗。诸比丘，若识于外不散乱、不流散，于内不住著，无所执取而不战栗，则未来的生、老、死、苦蕴集便不会生起。’”
‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’’’ti.
23“尊者，世尊离开不久，我们便想：‘贤友们，世尊为我们略说此教示，未广解其义便从座起身，进入住处，他这样说道——诸比丘，比丘应如是观察，当他如是观察时，他的识于外不散乱、不流散，于内不住著，无所执取、不战栗。诸比丘，若识于外不散乱、不流散，于内不住著，无所执取而不战栗，则未来的生、老、死、苦蕴集便不会生起。谁能将世尊这略说而未广解其义的教示，详细阐明其义理呢？’尊者，我们当时又想：‘这位具寿大迦旃延，既为导师所称叹，又受有智的同梵行者们敬重，他定有能力为世尊这略说而未广解其义的教示，详细解说义理。我们何不前往具寿大迦旃延处，向他请教此义呢？’”
‘‘Tesaṃ no, bhante, amhākaṃ, acirapakkantassa bhagavato, etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.
24“尊者，于是我们便前往具寿大迦旃延处，向他请教此义。尊者，具寿大迦旃延便以这些理路、这些文句、这些言辞，为我们开解了其中义理。”
‘‘Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto’’ti.
25“诸比丘，大迦旃延是智者；诸比丘，大迦旃延有大智慧。如果你们来问我这个义理，我也会如大迦旃延那样，完全同样地解答。这就是它的义理，你们应当如此持守。”
‘‘Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa attho. Evañca naṃ dhāreyyāthā’’ti.
26世尊这样说后，比丘们满心欢喜，赞叹世尊的开示。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
27《略说分别经》第八
Uddesavibhaṅgasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.