MN 47 · 审察者经
487如是我闻：一时，世尊住在舍卫城的祇树给孤独园。在那里，世尊唤比丘们：“诸比丘。”比丘们应答：“尊者。”世尊如此说：“诸比丘，一位作为审察者的比丘，若尚不能洞悉他人心念，则应这样审察如来，以便了知：‘他是否为正自觉者？’” 比丘们说：“尊者，法以世尊为根本，以世尊为导引，以世尊为依止。善哉，尊者！愿世尊为我们开演此说的义理。诸比丘听闻世尊的教导后，将铭记于心。” 世尊便说：“诸比丘，你们当善听、善作意，我这就说法。”“是，尊者。”比丘们应答世尊。世尊这样说道：
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 – ‘‘vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā’’ti. ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā; sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti . ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
488“诸比丘，一位作为审察者的比丘，若尚不能洞悉他人心念，应依两类法——眼所见、耳所闻的法——来审察如来：‘那些眼所见、耳所闻的杂染法，在如来身上到底存在还是不存在？’当他这样审察时，便清楚地了知：‘那些眼所见、耳所闻的杂染法，在如来身上了不可得。’
‘‘Vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.
3当他经由审察，清楚地了知‘那些眼所见、耳所闻的杂染法，在如来身上并不存在’之后，他更进一步审察：‘那些眼所见、耳所闻的混杂法，在如来身上到底存在还是不存在？’当他这样审察时，便清楚地了知：‘那些眼所见、耳所闻的混杂法，在如来身上同样了不可得。’
‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.
4当他审察而如是了知‘那些能被眼耳识知的杂染之法，在如来身中并不存在’之后，便进一步审察：‘那些能被眼耳识知的清净之法，在如来身中存在还是不存在？’当他审察时，便如是了知：‘那些能被眼耳识知的清净之法，在如来身中是存在的。’
‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti.
5当他审察而如是了知‘那些能被眼耳识知的清净之法，在如来身中是存在的’之后，便进一步审察：‘这位尊者是长久以来证得此善法，还是仅暂时获得？’当他审察时，便如是了知：‘这位尊者是长久以来证得此善法，并非暂时获得。’
‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti, tato naṃ uttariṃ samannesati – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, udāhu ittarasamāpanno’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti.
6“当他审察而如是了知‘这位尊者是长久以来证得此善法，并非暂时获得’之后，便进一步审察：‘这位已获名声、享有声誉的比丘，会不会有某些过患在他身上出现呢？’诸比丘，当一位比丘尚未获得名声、尚未享有声誉时，某些过患不会出现；但是，当一位比丘获得名声、享有声誉之后，那些过患便会显现。当他审察时，便如是了知：‘这位尊者比丘虽已获得名声、享有声誉，在他身上却没有那些过患。’”
‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti, tato naṃ uttariṃ samannesati – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṃvijjantassa idhekacce ādīnavā’ti? Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṃvijjanti yāva na ñattajjhāpanno hoti yasappatto. Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto , athassa idhekacce ādīnavā saṃvijjanti. Tamenaṃ samannesamāno evaṃ jānāti – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti.
7“当他如此审察时，便了知：‘这位尊者比丘已赢得名声、获得声誉，而在这名声之中，某些过患并不存现于他身上。’ 此后，他更进一步审察他：‘这位尊者是因无畏而舍离，非因畏惧而舍离；他因离贪、贪爱灭尽，故不亲近诸欲。’ 当他如此审察时，便了知：‘这位尊者是因无畏而舍离，非因畏惧而舍离；他因离贪、贪爱灭尽，故不亲近诸欲。’ 诸比丘，倘若他人问这位比丘：‘尊者依何行相、依何随行，而作如是说——这位尊者是因无畏而舍离，非因畏惧而舍离；是因离贪、贪爱灭尽，故不亲近诸欲？’ 诸比丘，正确解说时，比丘应如此回答：‘因为这位尊者，不论住于僧团之中，还是独处而住，对于那些行于正道者与行于非道者，对于教导众人的导师，对于某些明显贪著财利者，以及那些不为财利所染污者，他都不因这些缘故而轻视任何人。并且，我曾于世尊面前亲耳听闻、亲自领受：“我是因无畏而舍离，非因畏惧而舍离；我因离贪、贪爱灭尽，故不亲近诸欲。”’”
‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu saṃdissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṃ tena avajānāti . Sammukhā kho pana metaṃ bhagavato sutaṃ sammukhā paṭiggahitaṃ – abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti.
489“诸比丘，在那种情形下，应进一步向如来反问：‘那些杂染的、眼耳所能识知的法，在如来那里现前存在，还是不存在？’诸比丘，如来在解说时，会这样回答：‘那些杂染的、眼耳所能识知的法，在如来那里并不现前存在。’”
‘‘Tatra , bhikkhave, tathāgatova uttariṃ paṭipucchitabbo – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’’’ti.
9“那些混杂、眼耳所能识知的法，于如来中是否还存在？”诸比丘，如来若解说，应当这样解说：“那些混杂、眼耳所能识知的法，于如来中已不复存在。”
‘‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.
10“那些清净、眼所能见耳所能闻的法，在如来那里是存在，还是不存在？”诸比丘，如来在解说时，应如此解说：“那些清净、眼所能见耳所能闻的法，在如来那里是存在的。那是我的道路、我的行境，但我并不以此为究竟。”
‘‘Ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassa; etaṃpathohamasmi, etaṃgocaro , no ca tena tammayo’ti.
11“诸比丘，一位声闻弟子，理当亲近具如此言说的导师，以听闻法义。导师为他渐次开示越来越高、越来越殊胜的法，辨析黑法与白法的种种对比。诸比丘，导师不论以何种方式渐次为他开示越来越高、越来越殊胜的法，辨析黑法与白法的种种对比，那位比丘也都会从彼法中，以证智了知某一分，在诸法之中，于某些法上到达究竟。他便对导师生成清净信心：‘世尊是正自觉者，法是世尊所善说，僧团是善行道者。’诸比丘，如果有人这样问那位比丘：‘尊者是以哪些行相、哪些随行，而这样说——世尊是正自觉者，法是世尊所善说，僧团是善行道者？’诸比丘，在如实解说时，比丘应当这样回答：‘贤友，我为了听闻法，前往世尊那里。世尊为我渐次开示越来越高、越来越殊胜的法，辨析黑法与白法的种种对比。贤友，世尊不论以何种方式渐次为我开示越来越高、越来越殊胜的法，辨析黑法与白法的种种对比，我亦皆从彼法中，以证智了知某一分，在诸法之中，于某些法上到达究竟。于是我对导师生成清净信心：世尊是正自觉者，法是世尊所善说，僧团是善行道者。’”
‘‘Evaṃvādiṃ kho, bhikkhave, satthāraṃ arahati sāvako upasaṅkamituṃ dhammassavanāya. Tassa satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathā so tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchati, satthari pasīdati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – sammāsambuddho bhagavā , svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ dhammassavanāya. Tassa me bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā me, āvuso , bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ, satthari pasīdiṃ – sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti.
490诸比丘，若有人以这些行相、以这些辞句、以这些言词，对于如来确立起信心，那信便生了根，得以坚固安立。诸比丘，这便称为有行相的信、以见为根源的信、坚固的信，是任何沙门、婆罗门、天神、魔罗、梵天，乃至世间任何人都不能动摇的。诸比丘，这便是对如来的法之审察；而如来正是这样，于法性中被善加审定的。
‘‘Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṃ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā, daḷhā; asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Evaṃ kho, bhikkhave, tathāgate dhammasamannesanā hoti. Evañca pana tathāgato dhammatāsusamanniṭṭho hotī’’ti.
13世尊这样说。比丘们心满意足，随喜赞叹世尊的教导。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
14第七《审察者经》终。
Vīmaṃsakasuttaṃ niṭṭhitaṃ sattamaṃ.