MN 140 · 界分别经
342如是我闻：有一次，世尊在摩揭陀国游化，来到了王舍城。他去到陶师跋嘎瓦那里，到了之后，对陶师跋嘎瓦这样说：“跋嘎瓦，如果你不觉得麻烦，我们想在你的工坊里住一晚。” “尊者，对我来说不麻烦。不过，这里先来了一位出家人，已经住下了。如果他同意，尊者您就随意住下吧。”
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那时候，有位名叫普库沙帝的善男子，因为对世尊生起信心，以世尊为目标，从在家出家而过无家生活。他先到了那间陶师工坊，已经住下了。于是，世尊向具寿普库沙帝走去，到了之后，对具寿普库沙帝这样说：“比丘，如果你不觉得麻烦，我们想在这工坊里住一晚。” “贤友，这陶师工坊挺宽敞。具寿您就随意住下吧。”
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，世尊进入陶师工坊，在一侧铺好草垫，结跏趺坐，端正身体，把正念安放在面前。然后，世尊就这样坐了几乎一整夜。具寿普库沙帝也那样坐了几乎一整夜。
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这时候，世尊心里想：“这位善男子的威仪真是令人欢喜。我何不问他呢？”于是，世尊对具寿普库沙帝这样说：“比丘，你是以谁为目标而出家的？谁是你的老师？你又认可谁的法呢？”“贤友，有位释迦族的沙门乔达摩，从释迦族出家。而关于那位乔达摩世尊，有如此美好的名声传开了：‘那位世尊是阿拉汉、正自觉者、明行足、善至、世间解、无上调御者、天人师、觉者、世尊。’我是以那位世尊为目标而出家的。那位世尊是我的老师。我也认可那位世尊的法。”“那么，比丘，那位世尊、阿拉汉、正自觉者现在住在哪里呢？”“贤友，在北方地区，有座城市叫沙瓦提。那位世尊、阿拉汉、正自觉者现在正住在那里。” “比丘，那你以前见过那位世尊吗？见了面，你能认出他吗？” “贤友，我以前没见过那位世尊。见了面，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这时，世尊心里想：“这位善男子正是因为我而出家的。我何不为他说法呢？”于是，世尊对具寿普库沙帝说：“比丘，我将为你说法。你仔细听，好好作意。我要说了。”“好的，贤友。”具寿普库沙帝回答世尊。世尊这样说道——
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，这个人由六界构成，有六个触处，有十八种意的近察，有四依处；住立于此，各种妄想的烦恼就不会生起，当妄想的烦恼不生起时，便称他为‘牟尼寂静者’。不要放逸智慧，要守护真实，要增长舍离，要学习寂静本身。’——这是《界分别经》的纲要。”
‘‘‘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’——这话确实被说过。它是基于什么而被说的呢？ 比丘，有这六种界——地界、水界、火界、风界、空界、识界。‘比丘，此人由六界构成’——这话被说时，正是基于这个而被说的。
‘‘‘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’——这话确实被说过。它是基于什么而被说的呢？ 眼触处、耳触处、鼻触处、舌触处、身触处、意触处。‘比丘，此人由六触处构成’——这话被说时，正是基于这个而被说的。
‘‘‘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，此人由十八种心之近察构成’——这话确实被说过。它是基于什么而被说的呢？ 以眼看到色之后，去近察那能引发喜悦的色，去近察那能引发忧伤的色，去近察那能引发中舍的色；以耳听到声之后……以鼻嗅到香之后……以舌尝到味之后……以身触到触之后……以意认知到法之后，去近察那能引发喜悦的法，去近察那能引发忧伤的法，去近察那能引发中舍的法——像这样，有六种喜悦的近察，六种忧的近察，六种中舍的近察。‘比丘，此人由十八种心之近察构成’——这话被说时，正是基于这个而被说的。
‘‘‘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，此人由四种立足处构成’——这话确实被说过。它是基于什么而被说的呢？ 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，此人由四种立足处构成’——这话被说时，正是基于这个而被说的。
‘‘‘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，应只学习寂静’——这话确实被说过。它是基于什么而被说的呢？ 又，比丘，怎样才是不疏忽慧呢？ 比丘，有这六种界——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，什么是地界呢？ 地界可有内在的，也可有外在的。比丘，什么是内在的地界呢？ 凡内在的、自身的、坚硬的、固体的、被执取的，也就是：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、胃中物、粪便，以及任何其他内在的、自身的、坚硬的、固体的、被执取的东西——比丘，这被称为内在的地界。而无论是这内在的地界，还是外在的地界，都只是地界而已。应以正慧如实地这样看待它：‘这不是我的，我不是这个，这不是我的我。’在这样以正慧如实地看见之后，便会厌离这地界，心便会对地界离染。
‘‘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？水界可能有内在的，也可能有外在的。比丘，什么是内在的水界呢？凡是内在的、属于自己的水、水性的、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，或者其他任何内在的、属于自己的水、水性的、所执取的——比丘，这就叫做内在的水界。无论是内在的水界，还是外在的水界，都只是水界而已。应以正慧如实地这样看待它：‘这不是我的，我不是这个，这不是我的我。’以正慧如实地这样看见之后，他对水界生起厌离，对水界的心离染。
‘‘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？火界可能有内在的，也可能有外在的。比丘，什么是内在的火界呢？凡是内在的、属于自己的火、火性的、所执取的，诸如：用来使身体发热的，用来使身体衰老的，用来使身体燃烧的，用来使吃下的、喝下的、嚼过的、尝过的食物得到完全消化的，或者其他任何内在的、属于自己的火、火性的、所执取的——比丘，这就叫做内在的火界。无论是内在的火界，还是外在的火界，都只是火界而已。应以正慧如实地这样看待它：‘这不是我的，我不是这个，这不是我的我。’以正慧如实地这样看见之后，他对火界生起厌离，对火界的心离染。
‘‘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？风界可能有内在的，也可能有外在的。比丘，什么是内在的风界呢？凡是内在的、属于自己的风、风性的、所执取的，诸如：向上走的风，向下走的风，腹内的风，肠内的风，运行于肢体各处的风，入息和出息，或者其他任何内在的、属于自己的风、风性的、所执取的——比丘，这就叫做内在的风界。无论是内在的风界，还是外在的风界，都只是风界而已。应以正慧如实地这样看待它：‘这不是我的，我不是这个，这不是我的我。’以正慧如实地这样看见之后，他对风界生起厌离，对风界的心离染。
‘‘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？空界可能有内在的，也可能有外在的。比丘，什么是内在的空界呢？凡是内在的、属于自己的空、空性的、所执取的，诸如：耳孔、鼻孔、口腔，以及用来吞咽吃下的、喝下的、嚼过的、尝过的食物的通道，让吃下的、喝下的、嚼过的、尝过的食物停留的地方，让吃下的、喝下的、嚼过的、尝过的食物向下排出的通道，或者其他任何内在的、属于自己的空、空性的、空隙、空隙性的、缺口、缺口性的、不被血肉所触碰的、所执取的——比丘，这就叫做内在的空界。无论是内在的空界，还是外在的空界，都只是空界而已。应以正慧如实地这样看待它：‘这不是我的，我不是这个，这不是我的我。’以正慧如实地这样看见之后，他对空界生起厌离，对空界的心离染。
‘‘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“接下来，就只剩下识，清净的、明净的。用这个识，他能了知什么呢？他能了知‘乐’，也能了知‘苦’，也能了知‘不苦不乐’。比丘，依靠能带来乐受的触，就生起乐受。当他在感受那个乐受的时候，他清楚地知道：‘我正在感受乐受。’他也清楚地知道：‘正是因为那个能带来乐受的触灭去，由它所产生的、依靠能带来乐受的触而生起的那种乐受，它就灭去，它就平息下来。’
‘‘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，依靠能带来苦受的触，就生起苦受。当他在感受那个苦受的时候，他清楚地知道：‘我正在感受苦受。’他也清楚地知道：‘正是因为那个能带来苦受的触灭去，由它所产生的、依靠能带来苦受的触而生起的那种苦受，它就灭去，它就平息下来。’
‘‘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比丘们，缘于能带来不苦不乐感受的触，不苦不乐受便生起。他在感受不苦不乐受时，清楚地了知：‘我正在感受不苦不乐受。’他也清楚地了知：‘正是那个能带来不苦不乐感受的触灭去了，由它而生、依它而起、随它而来的不苦不乐受，也就随之灭去，随之平息了。’
‘‘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比丘们，这就好比，两根木柴相互摩擦、彼此结合，便产生了热量，生起了火；当这两根木柴被分开、被分离时，由它们所产生的热量也就灭去、平息了。同样地，比丘们，缘于能带来乐受的触，乐受便生起。他在感受乐受时，清楚地了知：‘我正在感受乐受。’他也清楚地了知：‘正是那个能带来乐受的触灭去了，由它而生、依它而起、随它而来的乐受，也就随之灭去，随之平息了。’
‘‘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比丘们，缘于能带来苦受的触，苦受便生起。他在感受苦受时，清楚地了知：‘我正在感受苦受。’他也清楚地了知：‘正是那个能带来苦受的触灭去了，由它而生、依它而起、随它而来的苦受，也就随之灭去，随之平息了。’
‘‘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.
359比丘们，缘于能带来不苦不乐感受的触，不苦不乐受便生起。他在感受不苦不乐受时，清楚地了知：‘我正在感受不苦不乐受。’他也清楚地了知：‘正是那个能带来不苦不乐感受的触灭去了，由它而生、依它而起、随它而来的不苦不乐受，也就随之灭去，随之平息了。’
‘‘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，再进一步，就只剩下清净、洁白、柔软、堪任、明亮的舍心了。比丘们，这就好比一个熟练的金匠，或是金匠的徒弟，他会架起坩埚，架好之后引燃坩埚口，引燃之后用钳子夹着天然金块放进坩埚口里。然后，他时不时地吹火，时不时地洒水，时不时地静静观察。那样，这块天然金子就被彻底熔炼、提炼、净化、去除了杂质，变得柔软、堪任、明亮。无论他想把它做成哪种装饰品——是金板，是耳环，是项链，还是金花环——它都能达成他的目的。同样地，比丘们，再进一步，就只剩下清净、洁白、柔软、堪任、明亮的舍心了。
‘‘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：'如果我将这份如此清净、如此明净的舍心，投向空无边处，并依随这法修习心，那么，这是有为的。如果我将这份如此清净、如此明净的舍心，投向识无边处，并依随这法修习心，那么，这是有为的。如果我将这份如此清净、如此明净的舍心，投向无所有处，并依随这法修习心，那么，这是有为的。如果我将这份如此清净、如此明净的舍心，投向非想非非想处，并依随这法修习心，那么，这是有为的。'
‘‘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：‘如果我以这样清净、这样洁白的舍心，去引导至空无边处，并依随其法修习心，那么我的这个舍心，便会依托于此、执取于此，长久地、漫长地安住。如果我以这样清净、这样洁白的舍心，去引导至识无边处，并依随其法修习心，那么我的这个舍心，便会依托于此、执取于此，长久地、漫长地安住。如果我以这样清净、这样洁白的舍心，去引导至无所有处，并依随其法修习心，那么我的这个舍心，便会依托于此、执取于此，长久地、漫长地安住。如果我以这样清净、这样洁白的舍心，去引导至非想非非想处，并依随其法修习心，那么我的这个舍心，便会依托于此、执取于此，长久地、漫长地安住。’
‘‘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，不再意图让它有或让它没有。因为不造作、不意图让它有或让它没有，他在世间不执取任何东西。不执取，他就不恐惧；不恐惧，便自知自证地彻底寂灭。他了知：'生已尽，梵行已立，该做的已做，不再有来世的状态。'
‘‘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如果他感受乐受，他了知：'它是无常的'，了知：'它是不被黏着的'，了知：'它是不被欢喜的'。如果他感受苦受，他了知：'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如果他感受乐受，他是脱离地感受它；如果他感受苦受，他是脱离地感受它；如果他感受不苦不乐受，他是脱离地感受它。他在感受以身体为边际的感受时，了知：'我在感受以身体为边际的感受'；在感受以生命为边际的感受时，了知：'我在感受以生命为边际的感受'。他了知：'身体破裂、死后、生命耗尽以后，就在这里，一切被感受的东西，因为不再被欢喜，都将变为清凉。'
‘‘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比丘们，譬如油灯，依靠油和灯芯而燃烧；当那油和灯芯耗尽，又没有别的添加，没有燃料，它就熄灭了。同样地，比丘们，他在感受以身体为边际的感受时，了知：'我在感受以身体为边际的感受'；在感受以生命为边际的感受时，了知：'我在感受以生命为边际的感受'。他了知：'身体破裂、死后、生命耗尽以后，就在这里，一切被感受的东西，因为不再被欢喜，都将变为清凉。'因此，具足这样的比丘，便具足了这最上的慧安住。比丘们，这的确是最上的圣慧，也就是——在一切苦灭尽上的智慧。
‘‘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他的那种解脱，安立于真实，是不动摇的。比丘们，因为虚假的东西，其本质是虚妄的；那本质不虚妄的涅槃，才是真实。因此，具足这样的比丘，便具足了这最上的真实安住。比丘们，这的确是最上的圣谛，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对于过去无明的人来说，种种取著一直存在、被完整领受，而此人已经将其全部断除，像被连根拔起的多罗树一样，不会再生，未来也绝不再起。因此，具足如此的比丘，便是具足了这最高的舍断立足处。比丘，这就是最上的圣者之舍——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过去无明的人，会有贪求、欲望与染著，而此人已将其彻底断除，像被连根拔起的多罗树一样，不复存在，未来永不再起。过去无明的人，会有憎恨、恶念与污染，而此人已将其彻底断除，像被连根拔起的多罗树一样，不复存在，未来永不再起。过去无明的人，会有无明与愚痴，而此人已将其彻底断除，像被连根拔起的多罗树一样，不复存在，未来永不再起。因此，具足如此的比丘，便是具足了这最高的寂止立足处。比丘，这就是最上的圣者之寂止——也就是贪、嗔、痴的寂止。所谓‘不应放逸于慧，应守护真实，应修习舍弃，应学寂静’——这句话就是依此而说的。
‘‘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‘立于那个地方，妄想的流转便不再运行；当妄想的流转真的不再运行时，牟尼就被称为寂静。’——这话是这么说的。为何这样说呢？比丘，‘我是’，这是一种妄想；‘我即是这个’，这是一种妄想；‘我将是’，这是一种妄想；‘我将不是’，这是一种妄想；‘我将有色’，这是一种妄想；‘我将无色’，这是一种妄想；‘我将有想’，这是一种妄想；‘我将无想’，这是一种妄想；‘我将非想非非想’，这也是一种妄想。比丘，妄想是病，妄想是疮肿，妄想是箭。比丘，正是由于超越了一切妄想，牟尼才被称为寂静。比丘，寂静的牟尼不会再生，不会老，不会死，不会动摇，不会渴求。因为能令他出生的东西已经不存在了，不出生，又怎会老呢？不老，又怎会死呢？不死，又怎会动摇呢？不动摇，又有什么可渴求的呢？‘立于那个地方，妄想的流转便不再运行……’就是依此而说的。比丘，你要记住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：‘导师果真到来了！善逝果真到来了！正等正觉者果真到来了！’他从座位起身，将袈裟搭在一肩，以头面伏在世尊的脚上，对世尊说：‘大德！过失战胜了我，如此愚痴、如此迷昧、如此不善，我竟然用“贤友”这样的称呼来对待世尊。大德，请世尊接受我的过失为过失，以便我未来能防护。’世尊说：‘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，并如法地改正时，我们接受它。比丘，在圣者的律法中，凡是见到过失为过失，如法地改正，并在未来成就防护的，那就是增长。’‘大德，愿我能够在世尊跟前受取具足戒。’‘比丘，你的钵和衣都齐备了吗？’‘大德，我的钵和衣还没有齐备。’‘比丘，如来不为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，右绕之后，便离开去寻找衣钵。正在寻找衣钵的途中，一头脱缰的母牛夺去了尊者普库沙帝的性命。随后，众多比丘来见世尊，顶礼世尊后，在一旁坐下。坐在一旁后，那些比丘对世尊说：‘大德，那位名叫普库沙帝的族姓子，曾得到世尊简略的教诫，现在已经命终了。他的趣向如何？他的来世如何？’世尊说：‘比丘们，族姓子普库沙帝是明智的，他依随法、随顺法而实践，并未在法的问题上困扰我。比丘们，族姓子普库沙帝断尽了五下分结，成为了化生者，将在那里般涅槃，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世尊这样说。那些比丘们对世尊的开示心悦诚服，欢喜信受。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
37界分别经完，第十
Dhātuvibhaṅgasuttaṃ niṭṭhitaṃ dasamaṃ.