MN 140 · 界分别经

342如是我闻：一时，世尊在摩揭陀国游行，抵达王舍城，便前往陶师跋嘎瓦处。到了之后，对陶师跋嘎瓦这样说：“跋嘎瓦，若不麻烦，我想在你的作坊借住一宿。”“尊者，并不麻烦。只是这里已有一位出家人先住下了。若他同意，尊者便请随意安住。”

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno yena rājagahaṃ tadavasari; yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṃ kumbhakāraṃ etadavoca – ‘‘sace te, bhaggava, agaru viharemu āvesane ekaratta’’nti. ‘‘Na kho me, bhante, garu. Atthi cettha pabbajito paṭhamaṃ vāsūpagato. Sace so anujānāti, viharatha , bhante, yathāsukha’’nti.

2那时，有位名叫普库沙帝的善男子，出于信心，为追随世尊，从在家出家而过无家的生活。他先已来到这间陶师作坊，并住下了。于是，世尊走到具寿普库沙帝跟前，对他说：“比丘，若不麻烦，我想在这作坊里借住一宿。”“贤友，这陶师作坊很宽敞，具寿您便随意安住吧。”

Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṃ uddissa saddhāya agārasmā anagāriyaṃ pabbajito. So tasmiṃ kumbhakārāvesane paṭhamaṃ vāsūpagato hoti. Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pukkusātiṃ etadavoca – ‘‘sace te, bhikkhu, agaru viharemu āvesane ekaratta’’nti. ‘‘Urundaṃ, āvuso , kumbhakārāvesanaṃ. Viharatāyasmā yathāsukha’’nti.

3接着，世尊进入陶师作坊，在一旁铺好草垫，结跏趺坐，端正身体，将正念置于面前。随后，世尊便这样以坐度过了大半夜。具寿普库沙帝也同样以坐度过了大半夜。

Atha kho bhagavā kumbhakārāvesanaṃ pavisitvā ekamantaṃ tiṇasanthārakaṃ paññāpetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmesi. Āyasmāpi kho pukkusāti bahudeva rattiṃ nisajjāya vītināmesi.

4那时，世尊心想：“这位善男子的威仪令人悦意。我何不问问他呢？”于是，世尊对具寿普库沙帝说：“比丘，你是为谁而出家的？谁是你的导师？你信受谁的法呢？”“贤友，有位沙门乔达摩，是释迦子，从释迦族出家。关于那位乔达摩尊者，流传着这样的美誉：‘彼世尊是阿拉汉、正自觉者、明行足、善至、世间解、无上调御丈夫、天人师、觉者、世尊。’我正是为彼世尊而出家。彼世尊是我的导师，我信受彼世尊的法。”“那么，比丘，彼世尊、阿拉汉、正自觉者现今住在何处呢？”“贤友，在北方地区，有座城市叫舍卫城。彼世尊、阿拉汉、正自觉者现今便住于那里。”“比丘，你以前曾见过彼世尊吗？见面后能认出他吗？”“贤友，我以前未曾见过彼世尊。见面了，我也认不出他。”

Atha kho bhagavato etadahosi – ‘‘pāsādikaṃ kho ayaṃ kulaputto iriyati. Yaṃnūnāhaṃ puccheyya’’nti. Atha kho bhagavā āyasmantaṃ pukkusātiṃ etadavoca – ‘‘kaṃsi tvaṃ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’’ti? ‘‘Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti . Tāhaṃ bhagavantaṃ uddissa pabbajito. So ca me bhagavā satthā. Tassa cāhaṃ bhagavato dhammaṃ rocemī’’ti. ‘‘Kahaṃ pana, bhikkhu, etarahi so bhagavā viharati arahaṃ sammāsambuddho’’ti. ‘‘Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho’’ti. ‘‘Diṭṭhapubbo pana te, bhikkhu, so bhagavā; disvā ca pana jāneyyāsī’’ti? ‘‘Na kho me, āvuso, diṭṭhapubbo so bhagavā; disvā cāhaṃ na jāneyya’’nti.

5那时，世尊心想：“这位善男子正是为我而出家。我何不为他说示法义呢？”于是，世尊对具寿普库沙帝说：“比丘，我要为你说法。你当谛听，善加作意，我这就说了。”“是的，贤友。”具寿普库沙帝回答世尊。世尊如是说——

Atha kho bhagavato etadahosi – ‘‘mamañca khvāyaṃ kulaputto uddissa pabbajito. Yaṃnūnassāhaṃ dhammaṃ deseyya’’nti. Atha kho bhagavā āyasmantaṃ pukkusātiṃ āmantesi – ‘‘dhammaṃ te, bhikkhu, desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho āyasmā pukkusāti bhagavato paccassosi. Bhagavā etadavoca –

343“比丘，此人由六界所成，具六触处，有十八种意之近察，安立四依处。住立于此，慢的随眠便不生起；当慢的随眠不生起时，则称其为‘寂静牟尼’。勿放逸慧，守护真实，增长舍离，唯修习寂静本身。’——此乃《界分别经》之纲要。”

‘‘‘Chadhāturo ayaṃ, bhikkhu, puriso chaphassāyatano aṭṭhārasamanopavicāro caturādhiṭṭhāno; yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati. Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti – ayamuddeso dhātuvibhaṅgassa .

344“比丘，此人由六界构成”——这是我所说的话。为何这样说呢？比丘，有这六种界：地界、水界、火界、风界、空界、识界。我所说的“比丘，此人由六界构成”，正是基于此而说的。

‘‘‘Chadhāturo ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? (Chayimā, bhikkhu, dhātuyo) – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. ‘Chadhāturo ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

345“比丘，此人由六触处构成”——这是我所说的话。为何这样说呢？眼触处、耳触处、鼻触处、舌触处、身触处、意触处。我所说的“比丘，此人由六触处构成”，正是基于此而说的。

‘‘‘Chaphassāyatano ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhusamphassāyatanaṃ, sotasamphassāyatanaṃ, ghānasamphassāyatanaṃ, jivhāsamphassāyatanaṃ, kāyasamphassāyatanaṃ, manosamphassāyatanaṃ. ‘Chaphassāyatano ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

346“比丘，此人有十八种心之近察”——这句话确曾这样说。这是基于什么而说的呢？以眼见到色后，便近察那些能引生喜悦的色，近察那些能引生忧伤的色，近察那些能引生中舍的色；以耳听到声后……以鼻嗅到香后……以舌尝到味后……以身触到触后……以意认知到法后，便近察那些能引生喜悦的法，近察那些能引生忧伤的法，近察那些能引生中舍的法——如此，有六种喜的近察、六种忧的近察、六种中舍的近察。“比丘，此人有十八种心之近察”——当这句话被说时，正是基于这个而说。

‘‘‘Aṭṭhārasamanopavicāro ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ upavicarati; sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ upavicarati , upekkhāṭṭhānīyaṃ dhammaṃ upavicarati – iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā. ‘Aṭṭhārasamanopavicāro ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

347“比丘，此人具有四种立足处”——这话确已说过。那是基于什么而说的呢？就是：慧的立足处、真谛的立足处、舍离的立足处、寂止的立足处。“比丘，此人具有四种立足处”——正是基于这层意思，才说了这番话。

‘‘‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno. ‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

348“不应疏忽慧，应守护真谛，应培育舍离，应唯修习寂静”——这话确已说过。那是基于什么而说的呢？再者，比丘，怎样才是不疏忽慧呢？比丘，有六种界：地界、水界、火界、风界、空界、识界。

‘‘‘Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Kathañca, bhikkhu, paññaṃ nappamajjati? Chayimā, bhikkhu, dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

349比丘，什么是地界？地界可有内在的，也可有外在的。比丘，什么是内在的地界呢？凡内在、自身、坚硬、粗硬、被执取之物，即：头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠间膜、胃中未消化物、粪便，以及任何其他内在、自身、坚硬、粗硬、被执取之物——比丘，这称为内在的地界。而无论是这内在的地界，还是外在的地界，都只是地界。应以正慧如实观察：‘此非我所有，此非我，此非我的自我。’如此以正慧如实见后，便厌离地界，心于地界离染。

‘‘Katamā ca, bhikkhu, pathavīdhātu? Pathavīdhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ , seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ – ayaṃ vuccati, bhikkhu, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā . ‘Taṃ netaṃ mama nesohamasmi na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

350“比丘，什么是水界？水界或内或外。比丘，什么是内在的水界呢？凡内在、属于自己的水、水性者、所执取的，诸如：胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节液、尿液，或者其他任何内在、属于自己的水、水性者、所执取的——比丘，这称为内在的水界。不论内在的水界还是外在的水界，皆只是水界而已。应以此正慧如实观照：‘这不是我的，我不是这个，这不是我的我。’以正慧如实照见之后，他便对水界生起厌离，心于水界离染。

‘‘Katamā ca, bhikkhu, āpodhātu? Āpodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccati, bhikkhu, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

351比丘，什么是火界？火界或属内在，或属外在。比丘，什么是内在火界？任何内在的、自身的、具有火性、已被执取之物，即所谓：能令身体发热者，能令身体衰老者，能令身体发烧者，能令所食、所饮、所嚼、所尝之物完全消化者，或其他任何内在的、自身的、具有火性、已被执取之物——比丘，这便称为内在火界。内在火界与外在火界，都只是火界而已。应以正慧如实观之：'此非我所，此非我，此非我的我。'以正慧如实观见之后，他对火界生起厌离，心于火界离染。

‘‘Katamā ca, bhikkhu, tejodhātu? Tejodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccati, bhikkhu, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

352“比丘，什么是风界？风界或内或外。比丘，什么是内在的风界呢？凡内在、属于自己的风、风性者、所执取的，诸如：上行风、下行风、腹中风、肠中风、运行于肢节间的风、入息与出息，或者其他任何内在、属于自己的风、风性者、所执取的——比丘，这称为内在的风界。不论内在的风界还是外在的风界，皆只是风界而已。应以此正慧如实观照：‘这不是我的，我不是这个，这不是我的我。’以正慧如实照见之后，他便对风界生起厌离，心于风界离染。

‘‘Katamā ca, bhikkhu, vāyodhātu? Vāyodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccati, bhikkhu, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. ‘Taṃ netaṃ mama , nesohamasmi , na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

353比丘，什么是空界？空界有内在的，也有外在的。比丘，什么是内在的空界呢？凡是内在的、属于自身的空、虚空、可执取的，例如：耳孔、鼻孔、口腔，吞咽所食、所饮、所嚼、所尝食物的通道，所食、所饮、所嚼、所尝食物停留之处，所食、所饮、所嚼、所尝食物从下方排出的通道，乃至其他任何内在的、属于自身的空、虚空、空洞、中空、孔窍、缝隙、不被血肉所触及、可执取的。比丘，这便名为内在的空界。内在的空界与外在的空界，都只是空界。应如是以正慧如实观照：'这不是我的，我不是这个，这不是我的我。' 如是以正慧如实观照之后，他便对空界生起厌离，心离染于空界。

‘‘Katamā ca, bhikkhu, ākāsadhātu? Ākāsadhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā ākāsadhātu ? Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ – kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ aghaṃ aghagataṃ vivaraṃ vivaragataṃ asamphuṭṭhaṃ maṃsalohitehi upādinnaṃ – ayaṃ vuccati bhikkhu ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṃ virājeti.

354此后，便唯余清净明澈的识。以此识了知什么呢？他了知“乐”，了知“苦”，了知“不苦不乐”。比丘，依于应感乐受之触，乐受便生起。当他感受乐受时，即了知：“我正感受乐受。”他也了知：“随着那个应感乐受之触的灭尽，由彼触缘生的乐受——那种相应的乐受，便灭去、便止息。”

‘‘Athāparaṃ viññāṇaṃyeva avasissati parisuddhaṃ pariyodātaṃ. Tena ca viññāṇena kiṃ vijānāti? ‘Sukha’ntipi vijānāti, ‘dukkha’ntipi vijānāti, ‘adukkhamasukha’ntipi vijānāti. Sukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati sukhā vedanā. So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

355比丘，缘于苦受所依触，苦受生起。当他感受彼苦受时，了知：‘我感受苦受。’他了知：‘因彼苦受所依触之灭，依彼苦受所依触而生起的彼相应苦受，便灭去、便止息。’

‘‘Dukkhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā. So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

356比丘，缘于能生不苦不乐受的触，不苦不乐受便生起。当他正感受不苦不乐受时，他清楚了知：‘我正感受不苦不乐受。’他也清楚了知：‘正是那不苦不乐受之触灭尽，缘彼而生、依彼而起、随彼而来的不苦不乐受，也就随之灭去，随之止息。’

‘‘Adukkhamasukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

357比丘，正如两根木柴彼此摩擦、相合，便生起暖热，产生火；当这两根木柴分离、拆散时，由彼所生的暖热便随之灭去、止息。同样地，比丘，缘于可觉受乐之触，乐受生起。他在感受乐受时，了知：‘我正感受乐受。’他也了知：‘彼可觉受乐之触灭去时，由彼而生、随彼而起——缘于可觉受乐之触所生的乐受，便随之灭去、随之止息。’

‘‘Seyyathāpi, bhikkhu, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānābhāvā vikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati; evameva kho, bhikkhu, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhā vedanā. So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

358比丘，依于可带来苦受的触，苦受便生起。当他感受苦受时，他便会了知：‘我感受苦受。’他也会了知：‘可带来苦受的触灭去时，依此触而生的苦受，便随之灭去、平息。’

359比丘，缘于能生不苦不乐受的触，不苦不乐受便生起。当他正感受不苦不乐受时，他清楚了知：‘我正感受不苦不乐受。’他也清楚了知：‘正是那不苦不乐受之触灭尽，缘彼而生、依彼而起、随彼而来的不苦不乐受，也就随之灭去，随之止息。’

‘‘Adukkhamasukhavedaniyaṃ , bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

360比丘们，更进一层，便唯余清净、洁白、柔软、堪任、光亮的舍心。比丘们，譬如一位熟练的金匠，或金匠的弟子，他架好熔炉，点燃坩埚口，然后用钳子夹取天然金块，放入坩埚口中。他时而扇风，时而洒水，时而静静地观察。如此，那块天然金子便被彻底熔炼、净化，除去杂质，变得柔软、堪任、光亮。无论他想用它制作什么饰品——金板、耳环、项链、金花环——它都能成就他的目的。同样地，比丘们，更进一层，便唯余清净、洁白、柔软、堪任、光亮的舍心。

‘‘Athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, tamenaṃ kālena kālaṃ abhidhameyya, kālena kālaṃ udakena paripphoseyya, kālena kālaṃ ajjhupekkheyya, taṃ hoti jātarūpaṃ sudhantaṃ niddhantaṃ nīhaṭaṃ ninnītakasāvaṃ mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati – yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṃ anubhoti; evameva kho, bhikkhu, athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.

361他这样了知：‘若我将如此清净、如此明澈的舍心，导向空无边处，并依随此法修习其心，则彼是有为的；若我将如此清净、如此明澈的舍心，导向识无边处，并依随此法修习其心，则彼是有为的；若我将如此清净、如此明澈的舍心，导向无所有处，并依随此法修习其心，则彼是有为的；若我将如此清净、如此明澈的舍心，导向非想非非想处，并依随此法修习其心，则彼是有为的。’

‘‘So evaṃ pajānāti – ‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatameta’’’nti.

362他这样了知：‘若我以如此清净、如此明澈的舍心，导向空无边处，并依随其法修习其心，那么我这个舍心便会依止于彼、取著于彼，长时安住。若我以如此清净、如此明澈的舍心，导向识无边处，并依随其法修习其心，那么我这个舍心便会依止于彼、取著于彼，长时安住。若我以如此清净、如此明澈的舍心，导向无所有处，并依随其法修习其心，那么我这个舍心便会依止于彼、取著于彼，长时安住。若我以如此清净、如此明澈的舍心，导向非想非非想处，并依随其法修习其心，那么我这个舍心便会依止于彼、取著于彼，长时安住。’

‘‘So evaṃ pajānāti – ‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyyā’’’ti.

26他不再造作它，也不生起心念令它存在或不存在。由于不造作、不生心念，他于世间不执取任何事物。不执取，即无有怖畏；无有怖畏，便自证涅槃。他了知：‘生已尽，梵行已立，应作已作，不受后有。’

‘‘So neva taṃ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā. So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

363若他感受乐受，他便了知：‘它是无常的’，了知：‘于彼不黏着’，了知：‘于彼不欢喜’。若他感受苦受，他便了知：‘它是无常的’。

‘‘So sukhañce vedanaṃ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Dukkhañce vedanaṃ vedeti , ‘sā aniccā’ti pajānāti,

364若他感受乐受，他是离系而感受彼；若他感受苦受，他是离系而感受彼；若他感受不苦不乐受，他是离系而感受彼。他在感受身体边际之受时，了知：‘我正感受身体边际之受’；在感受生命边际之受时，了知：‘我正感受生命边际之受’。他了知：‘身坏命终、寿尽之后，即于此地，一切所感受者，因不复被欢喜，悉皆归于清凉。’

‘‘So sukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti; dukkhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti; adukkhamasukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, ‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

365诸比丘，譬如油灯，依油与灯芯而燃烧；油与灯芯耗尽，更无他缘添给，无有滋养，彼即熄灭。同样地，诸比丘，他在感受身体边际之受时，了知：‘我正感受身体边际之受’；在感受生命边际之受时，了知：‘我正感受生命边际之受’。他了知：‘身坏命终、寿尽之后，即于此地，一切所感受者，因不复被欢喜，悉皆归于清凉。’因此，如是具足的比丘，便具足此最胜之慧安住。诸比丘，这确实是最上的圣慧，亦即——于一切苦灭尽之智。

‘‘Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati; tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati; evameva kho, bhikkhu, kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, ‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. Tasmā evaṃ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti. Esā hi, bhikkhu, paramā ariyā paññā yadidaṃ – sabbadukkhakkhaye ñāṇaṃ.

366他的这解脱，安立于真实，是不可动摇的。比丘，那虚假的，其本质是虚妄；那本质不虚妄的涅槃，才是真实。因此，如此具足的比丘，便具足了这最上的真实安住。比丘，这确实是最上的圣谛，也就是——本质不虚妄的涅槃。

‘‘Tassa sā vimutti sacce ṭhitā akuppā hoti. Tañhi, bhikkhu, musā yaṃ mosadhammaṃ, taṃ saccaṃ yaṃ amosadhammaṃ nibbānaṃ. Tasmā evaṃ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti. Etañhi, bhikkhu, paramaṃ ariyasaccaṃ yadidaṃ – amosadhammaṃ nibbānaṃ.

367过去无明时，他曾经完整地执受种种取著；如今他已将之全部断除，如同连根截断的多罗树，不复存在，未来永不再起。因此，如此具足的比丘，便具足了这最上的舍断安住。比丘，这就是最上的圣舍——也就是舍离一切取著。

‘‘Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā. Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā evaṃ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo cāgo yadidaṃ – sabbūpadhipaṭinissaggo.

368过去无明时，他曾有过的贪求、欲望与染著，现已彻底断除，如同连根截断的多罗树，不复存在，未来永不再起。过去无明时，他曾有过的憎恨、恶念与污染，现已彻底断除，如同连根截断的多罗树，不复存在，未来永不再起。过去无明时，他曾有过的无明与愚痴，现已彻底断除，如同连根截断的多罗树，不复存在，未来永不再起。因此，如此具足的比丘，便具足了这最上的寂止安住。比丘，这就是最上的圣寂止——也就是贪、嗔、痴的寂止。所谓‘不应放逸于慧，应守护真实，应修习舍离，应学寂静’，正是依此而说。

‘‘Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Tasmā evaṃ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo upasamo yadidaṃ – rāgadosamohānaṃ upasamo. ‘Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

369“安住于彼处时，慢想之流便不再转起；当慢想之流确实不再转起时，牟尼即被称为寂静。”——这句话是这么说的。那它依何而说呢？比丘，“我是”，这是一种慢想；“我即是此”，这是一种慢想；“我将是”，这是一种慢想；“我将不是”，这是一种慢想；“我将有色”，这是一种慢想；“我将无色”，这是一种慢想；“我将有想”，这是一种慢想；“我将无想”，这是一种慢想；“我将非想非非想”，这也是一种慢想。比丘，慢想是病，慢想是疮肿，慢想是箭。比丘，正是由于超越了一切慢想，牟尼才被称为寂静。比丘，寂静的牟尼不再生，不再老，不再死，不再动摇，不再渴求。因为能令他出生的因已经不存在了；不出生，如何会老？不老，如何会死？不死，如何会动摇？不动摇，还有什么可渴求的呢？“安住于彼处时，慢想之流便不再转起……”正是依此而说的。比丘，你当受持我为你简略开示的这“六界分别”。

‘‘‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Asmī’ti, bhikkhu, maññitametaṃ, ‘ayamahamasmī’ti maññitametaṃ, ‘bhavissa’nti maññitametaṃ, ‘na bhavissa’nti maññitametaṃ, ‘rūpī bhavissa’nti maññitametaṃ, ‘arūpī bhavissa’nti maññitametaṃ, ‘saññī bhavissa’nti maññitametaṃ, ‘asaññī bhavissa’nti maññitametaṃ, ‘nevasaññīnāsaññī bhavissa’nti maññitametaṃ. Maññitaṃ, bhikkhu, rogo maññitaṃ gaṇḍo maññitaṃ sallaṃ. Sabbamaññitānaṃ tveva, bhikkhu, samatikkamā muni santoti vuccati. Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti. Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṃ jīyissati, ajīyamāno kiṃ mīyissati, amīyamāno kiṃ kuppissati, akuppamāno kissa pihessati? ‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Imaṃ kho me tvaṃ, bhikkhu, saṃkhittena chadhātuvibhaṅgaṃ dhārehī’’ti.

370那时，尊者普库沙帝心想：“导师确实到来了！善逝确实到来了！正自觉者确实到来了！”他便从座位起身，将袈裟搭在一肩，以头面顶礼世尊的双足，对世尊说：“尊者！过失战胜了我，如此愚痴、如此迷昧、如此不善，我竟用‘贤友’这样的称呼来对待世尊。尊者，愿世尊接受我的过失为过失，以令我未来能防护。”世尊这样说：“比丘，你确实被过失战胜了，如此愚痴、如此迷昧、如此不善，竟对我使用了‘贤友’的称呼。然而，比丘，当你见到过失就是过失，并依法改正时，我们便接受它。比丘，在圣者的律法中，凡能见到过失为过失，依法改正，并于未来成就防护的，那就是增长。”“尊者，愿我得以在世尊面前受取具足戒。”“比丘，你的衣钵都齐备了吗？”“尊者，我的衣钵尚未齐备。”“比丘，如来不替衣钵不齐备的人授具足戒。”

Atha kho āyasmā pukkusāti – ‘‘satthā kira me anuppatto, sugato kira me anuppatto sammāsambuddho kira me anuppatto’’ti uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavantaṃ āvusovādena samudācaritabbaṃ amaññissaṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ , yaṃ maṃ tvaṃ āvusovādena samudācaritabbaṃ amaññittha. Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī’’ti. ‘‘Labheyyāhaṃ, bhante, bhagavato santike upasampada’’nti. ‘‘Paripuṇṇaṃ pana te, bhikkhu, pattacīvara’’nti? ‘‘Na kho me, bhante, paripuṇṇaṃ pattacīvara’’nti. ‘‘Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṃ upasampādentī’’ti.

35那时，尊者普库沙帝对世尊的开示欢喜、随喜，从座位起身，礼敬世尊，右绕行礼之后，便离开去寻找衣钵。正在寻找衣钵的途中，一头迷乱的母牛夺去了尊者普库沙帝的性命。随后，众多比丘来到世尊面前，顶礼世尊后，坐在一旁。坐下后，那些比丘对世尊说：“尊者，那位名叫普库沙帝的族姓子，曾得到世尊简略的教诫，如今已经命终。他的趣向如何？他的来世如何？”世尊这样说：“诸比丘，族姓子普库沙帝是明智的，他随法、顺法而行，并未在法的意义上困扰我。诸比丘，族姓子普库沙帝断尽了五下分结，成为化生者，于彼处般涅槃，不再从那世间回来。”

Atha kho āyasmā pukkusāti bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pattacīvarapariyesanaṃ pakkāmi. Atha kho āyasmantaṃ pukkusātiṃ pattacīvarapariyesanaṃ carantaṃ vibbhantā gāvī jīvitā voropesi. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi . Pukkusāti, bhikkhave, kulaputto pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’’ti.

36世尊如是说。诸比丘心满意足，对世尊的开示欢喜赞叹。

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

37第十《界分别经》终

Dhātuvibhaṅgasuttaṃ niṭṭhitaṃ dasamaṃ.