MN 138 · 略说分别经
313如是我闻：有一次，世尊住在舍卫城祇树给孤独园。在那里，世尊对比丘们说：“比丘们。”那些比丘回应说：“尊长。”世尊说了下面的话：“比丘们，我将为你们说略说与分别。你们要听，要认真作意，我要说了。”“是，尊长。”那些比丘回应世尊。世尊说了下面的话：
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“比丘们，比丘应当这样这样地审察：当他这样这样审察时，他的识在外面不散乱、不漫流，在里面不住立，不执取，他便不会战栗。比丘们，如果识在外面不散乱、不漫流，在里面不住立，不执取，不战栗，那么未来生、老、死、苦集的产生就不会存在了。”世尊说了这话。说了这话之后，善逝便从座起身，走进了住所。
‘‘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当时，世尊离开后不久，那些比丘心里生起了这样的念头：“贤友们，世尊给我们简略地说了这个略说，没有详细地分别它的义理，就从座起身走进住所了——说：‘比丘们，比丘应当这样这样地审察：当他这样这样审察时，他的识在外面不散乱、不漫流，在里面不住立，不执取，他便不会战栗。比丘们，如果识在外面不散乱、不漫流，在里面不住立，不执取，不战栗，那么未来生、老、死、苦集的产生就不会存在了。’谁能详细分别这被世尊简略宣说的略说的义理、这未被详细分别的义理呢？”然后，那些比丘心里又这样想：“这位大迦旃延尊者，既被导师所称叹，也被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的义理、这未被详细分别的义理。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，那些比丘就去到大迦旃延尊者那里。到了之后，他们和大迦旃延尊者互相问候。在进行了令人欢喜、值得忆念的问候谈话之后，他们坐在一边。坐在一边后，那些比丘对大迦旃延尊者说了下面的话：
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，世尊给我们简略地说了这个略说，没有详细地分别它的义理，就从座起身走进住所了——说：‘比丘们，比丘应当这样这样地审察：当他这样这样审察时，他的识在外面不散乱、不漫流，在里面不住立，不执取，他便不会战栗。比丘们，如果识在外面不散乱、不漫流，在里面不住立，不执取，不战栗，那么未来生、老、死、苦集的产生就不会存在了。’迦旃延贤友，世尊离开后不久，我们心里生起了这样的念头：‘贤友们，世尊给我们简略地说了这个略说，没有详细地分别它的义理，就从座起身走进住所了……谁能详细分别这被世尊简略宣说的略说的义理、这未被详细分别的义理呢？’迦旃延贤友，我们心里又这样想：‘这位大迦旃延尊者，既被导师所称叹，也被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的义理、这未被详细分别的义理。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呢。’请大迦旃延尊者分别吧。”
‘‘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“贤友们，就像一个需要树心的人，在寻找树心、遍求树心的过程中，路过一棵有树心的参天大树，却忽略了它的根、忽略了它的树干，以为应该在枝叶中去寻找树心——诸位尊者的情况正是如此，你们在导师面前，却忽略了那位世尊，以为应该向我请教这个义理。贤友们，那位世尊，知道什么就知道，看见什么就看见，他是具眼者、具智者、具法者、具梵者，是说法者、宣扬者，是义利的引导者，是不死的布施者，是法主，是如来。而且，这正是时候，你们本就应该向世尊本人请教这个义理；世尊为你们怎样解答，你们就应该那样受持。”“迦旃延贤友，确实，世尊知道什么就知道，看见什么就看见，是具眼者、具智者、具法者、具梵者，是说法者、宣扬者，是义利的引导者，是不死的布施者，是法主，是如来。而且，这确实正是时候，我们本就应该向世尊本人请教这个义理；世尊为我们怎样解答，我们就应该那样受持。但是，大迦旃延尊者既被导师所称叹，也被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的义理、这未被详细分别的义理。请大迦旃延尊者详细分别，不要觉得为难。”“那么，贤友们，你们要听，要认真作意，我要说了。”“是，贤友。”那些比丘回应大迦旃延尊者。大迦旃延尊者说了下面的话：
‘‘‘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，世尊用简略的方式为我们做了开示，没有详细解释义理，就从座位起身，进入住所了。他是这样说的：‘比丘们，比丘应该这样去观察：当他这样观察的时候，他的识不向外散乱、不向外流散，不向内停滞、住立。由于无所执取，他便不会恐惧战栗。比丘们，当识不向外散乱流散，不向内停滞住立，由于无所执取而不恐惧战栗时，未来生、老、死的苦聚就不会产生。’贤友们，对于世尊以简略方式开示而没有详细解释义理的这篇教导，我是这样详细理解它的意思的。
‘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，怎样叫做‘识向外散乱、流散’呢？贤友，在此，当一位比丘用眼睛看见色之后，他的识追逐着色相，被色相的滋味所束缚，被色相的滋味所捆绑，被色相的滋味所结缚、缠结。这就叫做‘识向外散乱、流散’。当用耳朵听到声音之后……当用鼻子闻到气味之后……当用舌头尝到味道之后……当用身体碰触到所触之后……当用心了知到法之后，他的识追逐着法相，被法相的滋味所束缚，被法相的滋味所捆绑，被法相的滋味所结缚、缠结。这就叫做‘识向外散乱、流散’。贤友，这就是识向外散乱、流散的意思。
‘‘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，怎样叫做‘识不向外散乱、不流散’呢？贤友，在此，当一位比丘用眼睛看见色之后，他的识不追逐色相，不被色相的滋味所束缚，不被色相的滋味所捆绑，不被色相的滋味所结缚、缠结。这就叫做‘识不向外散乱、不流散’。当用耳朵听到声音之后……当用鼻子闻到气味之后……当用舌头尝到味道之后……当用身体碰触到所触之后……当用心了知到法之后，他的识不追逐法相，不被法相的滋味所束缚，不被法相的滋味所捆绑，不被法相的滋味所结缚、缠结。这就叫做‘识不向外散乱、不流散’。贤友，这就是识不向外散乱、不流散的意思。
‘‘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，怎样叫做‘心向内停滞、住立’呢？贤友，在此，一位比丘由于远离了欲乐，远离了不善的法，进入并安住于有寻、有伺，由远离而生的喜乐的初禅。这时候，他的识追逐着由远离而生的喜乐，被由远离而生的喜乐的滋味所束缚，被由远离而生的喜乐的滋味所捆绑，被由远离而生的喜乐的滋味所结缚、缠结。这就叫做‘心向内停滞、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，比丘由于寻与伺的止息……进入并安住于第二禅。他那不追逐定生喜乐的识，不黏着定生喜乐的滋味，不被定生喜乐的滋味所缚，不系于定生喜乐的味结——这便称为'心于内部不住立'。
‘‘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，比丘由于喜的离贪……进入并安住于第三禅。他那不追逐舍的识，不黏着舍乐的滋味，不被舍乐的滋味所缚，不系于舍乐的味结——这便称为'心于内部不住立'。
‘‘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，比丘由于乐断与苦断，先前的喜悦与忧恼已经消失，进入并安住于不苦不乐、舍念清净的第四禅。他那追逐不苦不乐的识，便黏着于不苦不乐的滋味，被这不苦不乐的滋味所缚，系于这不苦不乐的味结——这便称为'心于内部住立'。贤友，这就是'于内部住立'的意思。
‘‘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那么，贤友，怎样才称为'于内部不住立'呢？贤友，在此，比丘完全远离诸欲，远离不善法，进入并安住于……初禅。他那不追逐离生喜乐的识，不黏着离生喜乐的滋味，不被离生喜乐的滋味所缚，不系于离生喜乐的味结——这便称为'心于内部不住立'。
‘‘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，当寻与伺平息下来，比丘进入并安住于内心清净、心念专一、无寻、无伺，由定而生的喜乐的第二禅。这时候，他的识追逐着由定而生的喜乐，被由定而生的喜乐的滋味所束缚，被由定而生的喜乐的滋味所捆绑，被由定而生的喜乐的滋味所结缚、缠结。这就叫做‘心向内停滞、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，当喜也消退后，比丘安住于平静，有正念、正知，并且用身体经验到乐，进入并安住于圣者们所称叹的‘平静、具念、安住于乐’的第三禅。这时候，他的识追逐着这种平静，被这平静之乐的滋味所束缚，被这平静之乐的滋味所捆绑，被这平静之乐的滋味所结缚、缠结。这就叫做‘心向内停滞、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，比丘由于乐断与苦断，先前的喜悦与忧恼已经消失，进入并安住于不苦不乐、舍念清净的第四禅。他那不追逐不苦不乐的识，不黏着不苦不乐的滋味，不被这不苦不乐的滋味所缚，不系于这不苦不乐的味结——这便称为'心于内部不住立'。贤友，这就是'于内部不住立'的意思。
‘‘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那么，贤友，怎样是'以无取而战栗'呢？贤友，在此，未听闻法的凡夫，不见圣者，不娴熟圣法，未受圣法训练；不见善士，不娴熟善士法，未受善士法训练。他把色视为自我，或认为自我有色，或认为色在自我中，或认为自我在色中。后来，他的那个色变异、改变了。由于色的变异、改变，他的识便随转于色的变异。那些随转于色变异而生起的战栗诸法，占满了他的心。因为心被占满，他便恐惧、不安、攀缘，并由于无取而战栗。他同样把受……把想……把诸行……把识视为自我，或认为自我有识，或认为识在自我中，或认为自我在识中。后来，他的那个识变异、改变了。由于识的变异、改变，他的识便随转于识的变异。那些随转于识变异而生起的战栗诸法，占满了他的心。因为心被占满，他便恐惧、不安、攀缘，并由于无取而战栗。贤友，这就是'以无取而战栗'的意思。
‘‘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，什么是不执取而不战栗呢？贤友，在此，多闻的圣弟子见过圣者、善巧于圣法、在圣法上得到善调练，见过善士、善巧于善士法、在善士法上得到善调练。他不认为色是自我，不认为自我拥有色，不认为色在自我中，不认为自我在色中。他的那个色变易、成为其他。因为色变易成为其他，他的识就不随色变易而转。从色变易而转生起的战栗诸法，不占据他的心。因为心不被占据，他就没有恐惧，没有苦恼，没有期盼；不执取，也就不战栗。他不认为受是自我……不认为想是自我……不认为诸行是自我……不认为识是自我，不认为自我拥有识，不认为识在自我中，不认为自我在识中。他的那个识变易、成为其他。因为识变易成为其他，他的识就不随识变易而转。从识变易而转生起的战栗诸法，不占据他的心。因为心不被占据，他就没有恐惧，没有苦恼，没有期盼；不执取，也就不战栗。贤友，就是这样，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、没有广解其义就从座起身进住舍，他这样说：‘比丘们，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。比丘们，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、苦的聚集就不会发生。’贤友们，对于世尊略说、没有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，世尊怎么回答，就那样忆持。”
‘‘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所说欢喜赞同，从座起身，往诣世尊那里。到了之后，礼敬世尊，坐在一边。坐定之后，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，世尊为我们略说这个教示、没有广解其义就从座起身进住舍，他这样说：‘比丘们，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。比丘们，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、苦的聚集就不会发生。’”
‘‘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，我们就想：‘贤友们，世尊为我们略说这个教示、没有广解其义就从座起身进住舍，他这样说——比丘们，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。比丘们，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、苦的聚集就不会发生。谁能够为这个世尊略说、未广解其义的教示详细解释义理呢？’尊者，我们当时又想：‘这位具寿大迦旃延，既被导师称赞，又被有智的同梵行者们尊重。这位具寿大迦旃延有能力为这个世尊略说、未广解其义的教示详细解释义理。我们何不去到具寿大迦旃延那里，向他请教这个义理呢？’”
‘‘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，于是我们就去到具寿大迦旃延那里，向他请教这个义理。尊者，具寿大迦旃延通过这样的理路、这样的文句、这样的言辞，为我们解开了这个义理。”
‘‘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“比丘们，大迦旃延是智者；比丘们，大迦旃延有大智慧。比丘们，如果你们也来问我这个义理，我也会像大迦旃延所解说的那样，完全一样地解答。这就是它的义理。你们要这样持守它。”
‘‘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世尊说了这番话。那些比丘听了世尊的开示，满心欢喜。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
27略说分别经完，第八
Uddesavibhaṅgasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.