MN 52 · 八城经
17如是我闻：一时，具寿阿难住在毗舍离的贝卢瓦村。那时，来自八城的第十居士恰好因事来到巴塔厘子城。他前往鸡园，来到某位比丘前，顶礼后坐在一旁。坐下后，第十居士对那位比丘说：“尊者，请问具寿阿难现在住在何处？我很想拜见他。”那位比丘回答：“居士，具寿阿难现在住在毗舍离的贝卢瓦村。”于是，第十居士在巴塔厘子城办完事务，便前往毗舍离的贝卢瓦村拜见具寿阿难。到了那里，他向具寿阿难顶礼，然后坐在一边。
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake . Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro taṃ bhikkhuṃ etadavoca – ‘‘kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṃ taṃ āyasmantaṃ ānanda’’nti. ‘‘Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake’’ti. Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi.
18坐在一边后，第十居士对具寿阿难这样说：“阿难尊者，那位知者、见者、阿拉汉、正自觉者的世尊，是否曾开示过一种法，能让一位不放逸、精勤、坚定精进的比丘，依之修习时，使未解脱的心获得解脱，未灭尽的烦恼彻底灭尽，并证得那未曾达到的无上离轭安稳？”
Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti , ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti?
3“有的，居士。那位知者、见者、阿拉汉、正自觉者的世尊，确实开示过一种法，能让一位不放逸、精勤、坚定精进的比丘，依之修习时，使未解脱的心获得解脱，未灭尽的烦恼彻底灭尽，并证得那未曾达到的无上离轭安稳。”
‘‘Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.
4“阿难尊者，那么，那位知者、见者、阿拉汉、正自觉者的世尊所开示的那一法究竟为何？能使一位不放逸、勤精进、意志坚定的比丘，依此修习时，未解脱的心得以解脱，未灭尽的烦恼得以灭尽，并证得那未曾证得的无上离轭安稳。”
‘‘Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti?
19居士，在此，有比丘远离感官欲乐，远离不善法，进入并安住于有寻有伺、从远离生起的喜与乐的初禅。他如此省察：‘这个初禅也是造作的，是由思惟所生的。凡是造作的、由思惟所生者，皆是无常、归于灭尽的。’他如是了知。若安住于此，他便能抵达诸漏的灭尽。如果未能抵达诸漏的灭尽，则依此法喜、此法乐，在五下分结灭尽后，他成为化生者，于彼处般涅槃，不再从那个世间退转回来。居士，这也是那位知者、见者、阿拉汉、正自觉者的世尊所开示的一法，能使不放逸、勤精进、意志坚定的比丘，依此修习时，未解脱的心得以解脱，未灭尽的烦恼得以灭尽，并证得那未曾证得的无上离轭安稳。
‘‘Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti.
20再者，居士，比丘因寻与伺的止息，内心明净、专一，进入并安住于无寻无伺、由定生起的喜与乐的第二禅。他如是省察：‘这第二禅也是造作的，是思惟所产生的……’……证得那未曾证得的无上离轭安稳。
‘‘Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho dutiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.
7再者，居士，比丘由离喜……进入并安住于第三禅那。他这样省察：‘这第三禅那也是造作的、思惟所成的。而任何造作的、思惟所成的东西，都是无常的、会灭去的。’当他如此了知……便证得了无上安稳。
‘‘Puna caparaṃ, gahapati, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho tatiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.
8再者，居士，比丘由舍乐……进入并安住于第四禅那。他这样省察：‘这第四禅那也是造作的、思惟所成的。而任何造作的、思惟所成的东西，都是无常的、会灭去的。’当他如此了知……便证得了无上安稳。
‘‘Puna caparaṃ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.
9再者，居士，比丘以慈俱行之心，遍满一方而住，同样地，第二方，同样地，第三方，同样地，第四方。如此，向上、向下、横向、遍一切处、遍及整个世界，他以慈俱行之广大、崇高、无量、无敌意、无伤害之心遍满而住。他这样省察：‘此慈心解脱也是造作的、思惟所成的。而任何造作的、思惟所成的东西，都是无常的、会灭去的。’当他如此了知时，安住于此……便证得了无上安稳。
‘‘Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ . Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.
10再者，居士，比丘以悲俱行的心……以喜俱行的心……以舍俱行的心遍满一方而住，如是第二方，如是第三方，如是第四方。如是，于上、下、横、遍一切处、于一切世界，他以与舍俱行的广大、崇高、无量、无怨、无害之心遍满而住。他如此省察：‘此舍心解脱也是造作的，由思惟所成。凡是造作、由思惟所成者，皆属无常、灭尽之法。’当他如此了知时，便安住于此处……他便证得无上安稳。
‘‘Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito… anuttaraṃ yogakkhemaṃ anupāpuṇāti.
11再者，居士，比丘完全超越一切色想，灭除有对想，不作意种种想，了知‘虚空无边’，进入并安住于空无边处。他如此省察：‘此空无边处定也是造作的，由思惟所成。凡是造作、由思惟所成者，皆属无常、灭尽之法。’当他如此了知时，便安住于此处……他便证得无上安稳。
‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.
12再者，居士，比丘完全超越空无边处，了知‘识无边’，进入并安住于识无边处。他如此省察：‘此识无边处定也是造作的，由思惟所成。凡是造作、由思惟所成者，皆属无常、灭尽之法。’当他如此了知时，便安住于此处……他便证得无上安稳。
‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.
13居士，又有比丘完全超越识无边处，证知‘什么都没有’，而入于无所有处并安住其中。他这样省察：‘这无所有处定也是造作的、思惟的。而凡是造作的、思惟的，都是无常、灭法。’他了知此理。安住于此，他证得诸漏的灭尽。若不能证得漏尽，则以对法的贪染、对法的喜悦，断尽五下分结，成为化生者，在那里般涅槃，不再从此世间返回。居士，具足知见的世尊、阿拉汉、正自觉者亦开示了这单一法门，比丘依此精勤不放逸而住，便能使未解脱的心解脱、令未尽的诸漏灭尽、证得尚未证得的无上离轭安稳。
‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.
21如是说时，八城的第十居士对阿难尊者说：‘阿难尊者，好比有人只寻找一个宝藏的入口，却顿时找到了十一个宝藏的入口；同样，我原本只寻求一个不死之门，却一下子获得了十一个不死之门来修习。尊者，又好比一栋房子有十一个门，当房子着火时，他可以任选一扇门安全逃脱；同样，我也能从这十一个不死之门中的任意一扇，使自己得到安稳。尊者，连外道都会为他们的老师谋求供养，何况是我，怎能不供养阿难尊者呢！’于是，八城的第十居士召集了巴塔厘子城和毗舍离的比丘僧团，亲手以美味嚼食和啖食供养，令他们饱足满意，并供养每位比丘一套袈裟衣料，供养阿难尊者三衣，更为阿难尊者建造了一座价值五百钱的精舍。
Evaṃ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi, bhante ānanda, puriso ekaṃva nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; evameva kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni alatthaṃ bhāvanāya. Seyyathāpi, bhante, purisassa agāraṃ ekādasadvāraṃ, so tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; evameva kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti, kimaṅgaṃ panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī’’ti ! Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṃ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṃ kārāpesīti.
15《八城经》第二 终
Aṭṭhakanāgarasuttaṃ niṭṭhitaṃ dutiyaṃ.