SN 46 · 2. 觉支相应

Tipitaka 7.0 静态阅读页 · 554 段 · 打开交互阅读器

12. 觉支相应

2. Bojjhaṅgasaṃyuttaṃ

21. 山品

1. Pabbatavaggo

31. 雪山经

1. Himavantasuttaṃ

182在沙瓦提。 “比丘们，就像那些龙象，依靠那众山之王的喜马拉雅山，让身体成长，获得力量。它们在那里让身体成长、获得力量之后，下到小池塘里；下到小池塘后，下到大池塘里；下到大池塘后，下到小河；下到小河后，下到大河；下到大河后，进入那大海洋。在那里，它们的身体获得了巨大和广大。比丘们，同样地，一位比丘依靠戒、立足于戒，修习七觉支、反复修习七觉支，就在各种法上获得了巨大和广大。比丘们，一位比丘如何依靠戒、立足于戒，修习七觉支、反复修习七觉支，就在各种法上获得巨大和广大呢？比丘们，在此，一位比丘修习念觉支，它依止于远离、依止于离贪、依止于灭、转向于舍遣；他修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习舍觉支，它依止于远离、依止于离贪、依止于灭、转向于舍遣。比丘们，就是这样，一位比丘依靠戒、立足于戒，修习七觉支、反复修习七觉支，就在各种法上获得了巨大和广大。” 第一经。

Sāvatthinidānaṃ . ‘‘Seyyathāpi, bhikkhave, himavantaṃ pabbatarājānaṃ nissāya nāgā kāyaṃ vaḍḍhenti, balaṃ gāhenti; te tattha kāyaṃ vaḍḍhetvā balaṃ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddasāgaraṃ otaranti; te tattha mahantattaṃ vepullattaṃ āpajjanti kāyena; evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesu. Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesūti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti…pe… pītisambojjhaṅgaṃ bhāveti…pe… passaddhisambojjhaṅgaṃ bhāveti…pe… samādhisambojjhaṅgaṃ bhāveti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesū’’ti. Paṭhamaṃ.

52. 身经

2. Kāyasuttaṃ

62. 身经

2. Kāyasuttaṃ

183舍卫城因缘。「诸比丘，譬如此身依食而住，缘食而住，无食则不住。同样地，诸比丘，五盖依食而住，缘食而住，无食则不住。

Sāvatthinidānaṃ . ‘‘Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, pañca nīvaraṇā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

8「诸比丘，什么是未生起的欲欲生起，或已生起的欲欲增长、广大之食呢？诸比丘，有净相。于此多作非如理作意——此为未生起的欲欲生起，或已生起的欲欲增长、广大之食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, subhanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

9"比丘们，对于未生起的嗔恚，使其生起，对于已生起的嗔恚，使其增长扩展的食是什么呢？比丘们，有'排斥相'。在那上面频繁地非如理作意——这就是未生的嗔恚生起的食，也是已生的嗔恚增长扩展的食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, paṭighanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

10"比丘们，对于未生起的昏沉睡眠，使其生起，对于已生起的昏沉睡眠，使其增长扩展的食是什么呢？比丘们，有不喜欢、倦怠、打呵欠、饭后的昏沉、心的低沉。在那上面频繁地非如理作意——这就是未生的昏沉睡眠生起的食，也是已生的昏沉睡眠增长扩展的食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi , bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

11比丘们，什么是未生起的掉举恶作得以生起的食，或是已生起的掉举恶作得以增长扩大的食？比丘们，有心的不安息。在那里频繁地非如理作意——这就是未生起的掉举恶作得以生起的食，或是已生起的掉举恶作得以增长扩大的食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, cetaso avūpasamo. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

12比丘们，什么是未生起的疑得以生起的食，或是已生起的疑得以增长扩大的食？比丘们，有导致疑的法。在那里频繁地非如理作意——这就是未生起的疑得以生起的食，或是已生起的疑得以增长扩大的食。

‘‘Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

13比丘们，就像这个身体靠食维持，缘于食而存续，没有食就不能存续；同样地，比丘们，这五盖也靠食维持，缘于食而存续，没有食就不能存续。

‘‘Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, ime pañca nīvaraṇā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

14比丘们，就像这个身体靠食维持，缘于食而存续，没有食就不能存续；同样地，比丘们，七觉支也靠食维持，缘于食而存续，没有食就不能存续。

‘‘Seyyathāpi , bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, satta bojjhaṅgā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

15比丘们，什么是未生起的念觉支得以生起的食，或是已生起的念觉支得以修习圆满的食？比丘们，有能引生念觉支的法。在那里频繁地如理作意——这就是未生起的念觉支得以生起的食，或是已生起的念觉支得以修习圆满的食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

16比丘们，什么是未生起的择法觉支得以生起的食，或是已生起的择法觉支得以修习圆满的食？比丘们，有善法、不善法，有过法、无过法，低劣法、殊胜法，黑暗与光明相对的法。在那里频繁地如理作意——这就是未生起的择法觉支得以生起的食，或是已生起的择法觉支得以修习圆满的食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kusalākusalā dhammā, sāvajjānavajjā dhammā, hīnapaṇītā dhammā, kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

17比丘们，什么是未生起的精进觉支得以生起的食，或是已生起的精进觉支得以修习圆满的食？比丘们，有激发界、精勤界、勇猛界。在那里频繁地如理作意——这就是未生起的精进觉支得以生起的食，或是已生起的精进觉支得以修习圆满的食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

18比丘们，什么是未生起的喜觉支得以生起的食，或是已生起的喜觉支得以修习圆满的食？比丘们，有能引生喜觉支的法。在那里频繁地如理作意——这就是未生起的喜觉支得以生起的食，或是已生起的喜觉支得以修习圆满的食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

19比丘们，什么是未生起的轻安觉支生起之食，或是已生起的轻安觉支修习圆满之食？比丘们，有身轻安、心轻安。对此多加如理作意——这就是未生起的轻安觉支生起之食，也是已生起的轻安觉支修习圆满之食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave , kāyapassaddhi, cittapassaddhi. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

20比丘们，什么是未生起的定觉支生起之食，或是已生起的定觉支修习圆满之食？比丘们，有止相、不散乱相。对此多加如理作意——这就是未生起的定觉支生起之食，也是已生起的定觉支修习圆满之食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

21比丘们，什么是未生起的舍觉支生起之食，或是已生起的舍觉支修习圆满之食？比丘们，有舍觉支所依处的法。对此多加如理作意——这就是未生起的舍觉支生起之食，也是已生起的舍觉支修习圆满之食。

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā.

22「诸比丘，譬如此身依食而住，缘于食而住立，无食则不住立；诸比丘，如是，此七觉支依食而住，缘于食而住立，无食则不住立。」第二经。

‘‘Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, ime satta bojjhaṅgā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhantī’’ti. Dutiyaṃ.

233. 戒经

3. Sīlasuttaṃ

243. 戒经

3. Sīlasuttaṃ

184比丘们，对于那些戒行圆满、定力圆满、智慧圆满、解脱圆满、解脱智见圆满的比丘，比丘们，我说，见到他们有很大帮助；比丘们，我说，听闻他们有很大帮助；比丘们，我说，走近他们有很大帮助；比丘们，我说，亲近侍奉他们有很大帮助；比丘们，我说，忆念他们有很大帮助；比丘们，我说，跟随他们出家有很大帮助。为什么呢？比丘们，听闻了那样比丘的法之后，他通过两种远离而安住于远离——身远离和心远离。他这样安住于远离，便忆念、思惟那个法。

‘‘Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā ñāṇasampannā vimuttisampannā vimuttiñāṇadassanasampannā, dassanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi; savanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi; upasaṅkamanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi; payirupāsanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi; anussatimpāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi; anupabbajjampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi. Taṃ kissa hetu? Tathārūpānaṃ, bhikkhave, bhikkhūnaṃ dhammaṃ sutvā dvayena vūpakāsena vūpakaṭṭho viharati – kāyavūpakāsena ca cittavūpakāsena ca. So tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi.

26比丘们，当比丘这样安住于远离，忆念、思惟那个法的时候，那时，比丘的念觉支就生起了；那时，比丘修习念觉支；那时，比丘的念觉支修习达到圆满。他这样具足念地安住，便以智慧审察、探究、彻底检查那个法。

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati.

27比丘们，当比丘这样具足念地安住，以智慧审察、探究、彻底检查那个法的时候，那时，比丘的择法觉支就生起了；那时，比丘修习择法觉支；那时，比丘的择法觉支修习达到圆满。当他以智慧审察、探究、彻底检查那个法时，精进就被激发，不再懈怠。

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.

28比丘们，当比丘以智慧审察、探究、彻底检查那个法，精进被激发、不再懈怠的时候，那时，比丘的精进觉支就生起了；那时，比丘修习精进觉支；那时，比丘的精进觉支修习达到圆满。激发精进的人，就会生起不从物质来的喜悦。

‘‘Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Āraddhavīriyassa uppajjati pīti nirāmisā.

29比丘们，当比丘激发精进，生起不从物质来的喜悦的时候，那时，比丘的喜觉支就生起了；那时，比丘修习喜觉支；那时，比丘的喜觉支修习达到圆满。心意喜悦的人，身体也会变得轻安，心也会变得轻安。

‘‘Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Pītimanassa kāyopi passambhati, cittampi passambhati.

30比丘们，当比丘心意喜悦，身体变得轻安、心也变得轻安的时候，那时，比丘的轻安觉支就生起了；那时，比丘修习轻安觉支；那时，比丘的轻安觉支修习达到圆满。身体轻安、快乐的人，心就会入定。

‘‘Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Passaddhakāyassa sukhino cittaṃ samādhiyati.

31「诸比丘！当比丘身轻安、有乐，其心得定之时，在那时，定觉支已被比丘发起；在那时，比丘修习定觉支；在那时，比丘的定觉支达到修习圆满。他善于平等看待那如此得定之心。

‘‘Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti ; samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

32「诸比丘！当比丘善于平等看待那如此得定之心时，在那时，舍觉支已被比丘发起；在那时，比丘修习舍觉支；在那时，比丘的舍觉支达到修习圆满。

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

33「诸比丘！如此修习七觉支，如此多修习七觉支，应当期待七果七功德。哪七果七功德？在现法中即时证得阿拉汉。若在现法中未即时证得阿拉汉，则在死时证得阿拉汉。若在现法中未即时证得阿拉汉，在死时未证得阿拉汉，则以五下分结的灭尽，成为中般涅槃者。若在现法中未即时证得阿拉汉，在死时未证得阿拉汉，以五下分结的灭尽未成为中般涅槃者，则以五下分结的灭尽，成为生般涅槃者。若在现法中未即时证得阿拉汉，在死时未证得阿拉汉，以五下分结的灭尽未成为中般涅槃者，以五下分结的灭尽未成为生般涅槃者，则以五下分结的灭尽，成为无行般涅槃者。若在现法中未即时证得阿拉汉，在死时未证得阿拉汉，以五下分结的灭尽未成为中般涅槃者，以五下分结的灭尽未成为生般涅槃者，以五下分结的灭尽未成为无行般涅槃者，则以五下分结的灭尽，成为有行般涅槃者。若在现法中未即时证得阿拉汉，在死时未证得阿拉汉，以五下分结的灭尽未成为中般涅槃者，以五下分结的灭尽未成为生般涅槃者，以五下分结的灭尽未成为无行般涅槃者，以五下分结的灭尽未成为有行般涅槃者，则以五下分结的灭尽，成为上流者，前往阿咖尼吒天。诸比丘！如此修习七觉支，如此多修习七觉支，应当期待这七果七功德。」第三经。

‘‘Evaṃ bhāvitesu kho, bhikkhave, sattasu sambojjhaṅgesu evaṃ bahulīkatesu satta phalā sattānisaṃsā pāṭikaṅkhā. Katame satta phalā sattānisaṃsā? Diṭṭheva dhamme paṭikacca aññaṃ ārādheti. No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti , no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Evaṃ bhāvitesu kho, bhikkhave, sattasu bojjhaṅgesu evaṃ bahulīkatesu ime satta phalā sattānisaṃsā pāṭikaṅkhā’’ti. Tatiyaṃ.

344. 衣经

4. Vatthasuttaṃ

354. 衣经

4. Vatthasuttaṃ

185一时，具寿舍利弗住在舍卫城祇树给孤独园。在那里，具寿舍利弗称呼诸比丘：「贤友们，诸比丘！」「贤友！」那些比丘回答具寿舍利弗。具寿舍利弗说了这个：

Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso, bhikkhavo’’ti! ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

37「贤友们！有这七觉支。哪七个？念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支——贤友们！这些是七觉支。贤友们！对于这七觉支，我想以哪个觉支在上午时住，就以那个觉支在上午时住；我想以哪个觉支在中午时住，就以那个觉支在中午时住；我想以哪个觉支在傍晚时住，就以那个觉支在傍晚时住。贤友们！若我有念觉支，我知道『无量』，我知道『善发起』，当它住立时，我了知『它住立』。若它从我退失，我了知『以此为因它从我退失』。……贤友们！若我有舍觉支，我知道『无量』，我知道『善发起』，当它住立时，我了知『它住立』。若它从我退失，我了知『以此为因它从我退失』。

‘‘Sattime, āvuso, bojjhaṅgā. Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – ime kho, āvuso, satta bojjhaṅgā. Imesaṃ khvāhaṃ, āvuso, sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṃ samayaṃ viharituṃ, tena tena bojjhaṅgena majjhanhikaṃ samayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi.

38「贤友们！譬如国王或大臣有一个装满各种颜色衣服的衣箱。他想在上午时穿哪一对衣服，就在上午时穿那一对衣服；他想在中午时穿哪一对衣服，就在中午时穿那一对衣服；他想在傍晚时穿哪一对衣服，就在傍晚时穿那一对衣服。同样地，贤友们！对于这七觉支，我想以哪个觉支在上午时住，就以那个觉支在上午时住；我想以哪个觉支在中午时住，就以那个觉支在中午时住；我想以哪个觉支在傍晚时住，就以那个觉支在傍晚时住。贤友们！若我有念觉支，我知道『无量』，我知道『善发起』，当它住立时，我了知『它住立』。若它从我退失，我了知『以此为因它从我退失』。……贤友们！若我有舍觉支，我知道『无量』，我知道『善发起』，当它住立时，我了知『它住立』。若它从我退失，我了知『以此为因它从我退失』。」第四经。

‘‘Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikaṃ samayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikaṃ samayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva khvāhaṃ, āvuso, imesaṃ sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṃ samayaṃ viharituṃ, tena tena bojjhaṅgena majjhanhikaṃ samayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmī’’ti. Catutthaṃ.

395. 比丘经

5. Bhikkhusuttaṃ

405. 比丘经

5. Bhikkhusuttaṃ

186在舍卫城。那时，有一位比丘来到世尊那里……在一旁坐好后，那位比丘对世尊这样说：“大德，人们说‘觉支、觉支’。大德，到底在什么意义上，才称为‘觉支’呢？”“比丘，因为它们导向觉悟，所以称为‘觉支’。比丘，在这里，一位比丘修习念觉支，依止远离、依止离贪、依止灭、转向舍遣……修习舍觉支，依止远离、依止离贪、依止灭、转向舍遣。当他如此修习这七觉支时，心从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。在解脱时，有‘解脱了’的智慧。他确知：‘生已尽，梵行已立，应作已作，不再有来生。’比丘，因为它们导向觉悟，所以称为‘觉支’。”第五经。

Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti. Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī’’ti? ‘‘Bodhāya saṃvattantīti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccanti. Idha, bhikkhu, satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tassime satta bojjhaṅge bhāvayato kāmāsavāpi cittaṃ vimuccati , bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Bodhāya saṃvattantīti, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī’’ti. Pañcamaṃ.

426. 军荼利经

6. Kuṇḍaliyasuttaṃ

436. 军荼利经

6. Kuṇḍaliyasuttaṃ

187有一次，世尊住在娑枳多的安阇那林鹿野苑。那时，游方者军荼利来到世尊那里。到了之后，与世尊互相问候。互相问候的友善之语说完后，他坐在一旁。坐在一旁后，游方者军荼利对世尊这样说：“乔达摩先生，我是依止寺院、往来于各种团体的人。乔达摩先生，对我来说，吃过早餐、用完饭后有这样的习惯：从一座寺院到另一座寺院，从一个园子到另一个园子，来回走动、到处游历。在那里，我看到有些沙门和婆罗门在谈论着以辩论取胜为目的的话，也谈论着以指责他人为目的的话。那么，乔达摩尊者又是以什么为利益而住呢？”“军荼利，如来是以明与解脱之果的利益而住。”

Ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye. Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kuṇḍaliyo paribbājako bhagavantaṃ etadavoca – ‘‘ahamasmi, bho gotama, ārāmanissayī parisāvacaro. Tassa mayhaṃ, bho gotama, pacchābhattaṃ bhuttapātarāsassa ayamācāro hoti – ārāmena ārāmaṃ uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi. So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṃsañceva kathaṃ kathente upārambhānisaṃsañca – ‘bhavaṃ pana gotamo kimānisaṃso viharatī’’’ti? ‘‘Vijjāvimuttiphalānisaṃso kho, kuṇḍaliya, tathāgato viharatī’’ti.

45“乔达摩先生，哪些法修习、多修习后，能圆满明与解脱呢？”“军荼利，七觉支修习、多修习后，能圆满明与解脱。”“乔达摩先生，哪些法修习、多修习后，能圆满七觉支呢？”“军荼利，四念处修习、多修习后，能圆满七觉支。”“乔达摩先生，哪些法修习、多修习后，能圆满四念处呢？”“军荼利，三善行修习、多修习后，能圆满四念处。”“乔达摩先生，哪些法修习、多修习后，能圆满三善行呢？”“军荼利，根律仪修习、多修习后，能圆满三善行。”

‘‘Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti? ‘‘Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti. ‘‘Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī’’ti? ‘‘Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī’’ti . ‘‘Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī’’ti? ‘‘Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī’’ti. ‘‘Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī’’ti? ‘‘Indriyasaṃvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretī’’ti.

46「衮达利亚，根律仪如何修习、如何多修习能圆满三善行？衮达利亚，于此，比丘以眼见色后，对可意的不贪求、不伤害，不生染。他的身安住，心安住，于内善安住、善解脱。又以眼见色后，对不可意的不沮丧，心不动摇，意不消沉，心无嗔恨。他的身安住，心安住，于内善安住、善解脱。

‘‘Kathaṃ bhāvito ca, kuṇḍaliya, indriyasaṃvaro kathaṃ bahulīkato tīṇi sucaritāni paripūretīti? Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṃ disvā manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

47“再者，军荼利，一位比丘以耳听到声之后……以鼻闻到香之后……以舌尝到味之后……以身触到触之后……以意认知到法之后，对于可意的法，不贪求、不欢喜、不生起贪欲。他的身体保持稳定，内心保持稳定，内在妥善安住、善解脱。以意认知到法之后，对于不可意的法，他不沮丧、不心不安住、不意志消沉、不心生嗔恚。他的身体保持稳定，内心保持稳定，内在妥善安住、善解脱。

‘‘Puna caparaṃ, kuṇḍaliya, bhikkhu sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

48“军荼利，当一位比丘以眼看到色之后，对于可意和不可意的色，身体都保持稳定，内心保持稳定，内在妥善安住、善解脱；以耳听到声之后……以鼻闻到香之后……以舌尝到味之后……以身触到触之后……以意认知到法之后，对于可意和不可意的法，身体都保持稳定，内心保持稳定，内在妥善安住、善解脱——军荼利，根律仪这样修习、这样多修习，就能圆满三善行。”

‘‘Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ . Evaṃ bhāvito kho, kuṇḍaliya, indriyasaṃvaro evaṃ bahulīkato tīṇi sucaritāni paripūreti.

49“军荼利，三善行是怎样被修习、怎样被多修之后，能圆满四念处呢？军荼利，在这儿，一位比丘舍断身恶行，修习身善行；舍断语恶行，修习语善行；舍断意恶行，修习意善行。军荼利，三善行是这样被修习、这样被多修之后，就能圆满四念处。”

‘‘Kathaṃ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti. Evaṃ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.

50“军荼利，四念处是怎样被修习、怎样被多修之后，能圆满七觉支呢？军荼利，在这儿，一位比丘于身随观身而住，保持着热忱、正知、具念，调伏世间的贪欲和忧恼；于诸感受……（中略）……于诸法中随观法而住，保持着热忱、正知、具念，调伏世间的贪欲和忧恼。军荼利，四念处是这样被修习、这样被多修之后，就能圆满七觉支。”

‘‘Kathaṃ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.

51“军荼利，七觉支是怎样被修习、怎样被多修之后，能圆满明与解脱呢？军荼利，在这儿，一位比丘修习念觉支，依止远离、依止离贪、依止灭尽、转向舍遣……（中略）……修习舍觉支，依止远离、依止离贪、依止灭尽、转向舍遣。军荼利，七觉支是这样被修习、这样被多修之后，就能圆满明与解脱。”

‘‘Kathaṃ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti? Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī’’ti.

52听了这话，游方者军荼利对世尊这样说：“太好了，乔达摩先生，太好了，乔达摩先生！乔达摩先生，就像有人将倒下的东西扶正，或揭开隐藏的东西，或为迷路的人指明道路，或在黑暗中举着油灯让有眼的人能看到东西；同样地，乔达摩先生用种种方式把法讲得清清楚楚。从今以后，我皈依乔达摩先生、皈依法、皈依比丘僧团。请乔达摩先生接纳我为在家弟子，从今天起直至生命结束，我都皈依三宝。”第六篇。

Evaṃ vutte kuṇḍaliyo paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Chaṭṭhaṃ.

537. 重阁经

7. Kūṭāgārasuttaṃ

547. 重阁经

7. Kūṭāgārasuttaṃ

188“比丘们，就像一间尖顶屋，无论有多少根椽子，它们全都朝向屋顶、倾向屋顶、趋向屋顶。比丘们，同样地，一位比丘修习七觉支、多修七觉支，就会朝向涅槃、倾向涅槃、趋向涅槃。”

‘‘Seyyathāpi , bhikkhave, kūṭāgārassa yā kāci gopānasiyo, sabbā tā kūṭaninnā kūṭapoṇā kūṭapabbhārā; evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

56“比丘们，怎样是比丘修习七觉支、多修七觉支，就会朝向涅槃、倾向涅槃、趋向涅槃呢？比丘们，在这儿，一位比丘修习念觉支，依止远离、依止离贪、依止灭尽、转向舍遣……（中略）……修习舍觉支，依止远离、依止离贪、依止灭尽、转向舍遣。比丘们，比丘这样修习七觉支、这样多修七觉支，就会朝向涅槃、倾向涅槃、趋向涅槃。”第七篇。

‘‘Kathañca , bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti. Sattamaṃ.

578. 伍巴瓦那经

8. Upavānasuttaṃ

588. 伍巴瓦那经

8. Upavānasuttaṃ

189有一次，伍巴瓦那尊者和舍利弗尊者住在拘睒弥的果西达园。那时，舍利弗尊者在傍晚从独自禅修中起身，去拜访伍巴瓦那尊者。到了之后，和伍巴瓦那尊者互相问候致意，说了些亲切友好的话之后，坐在一边。坐定后，舍利弗尊者对伍巴瓦那尊者这样说：

Ekaṃ samayaṃ āyasmā ca upavāno āyasmā ca sāriputto kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā upavāno tenupasaṅkami; upasaṅkamitvā āyasmatā upavānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ upavānaṃ etadavoca –

60「伍巴瓦那学友！比丘能否知道『以自己如理作意，我的七觉支如此善发起而导向安乐住』呢？」「舍利弗学友！比丘能知道『以自己如理作意，我的七觉支如此善发起而导向安乐住』。」

‘‘Jāneyya nu kho, āvuso upavāna, bhikkhu ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’’’ti? ‘‘Jāneyya kho, āvuso sāriputta , bhikkhu ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’’’ti.

61「学友！比丘发起念觉支时了知『我的心善解脱，我的昏沉睡眠善除去，我的掉举追悔善调伏，我的精进已发起，我置于心而作意，不沉没』……(中略)……学友！比丘发起舍觉支时了知『我的心善解脱，我的昏沉睡眠善除去，我的掉举追悔善调伏，我的精进已发起，我置于心而作意，不沉没』。舍利弗学友！比丘如此能知道『以自己如理作意，我的七觉支如此善发起而导向安乐住』。」第八经。

‘‘Satisambojjhaṅgaṃ kho, āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃkatvā manasi karomi, no ca līna’nti…pe… upekkhāsambojjhaṅgaṃ āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃkatvā manasi karomi, no ca līna’nti. Evaṃ kho, āvuso sāriputta, bhikkhu jāneyya ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’’ti. Aṭṭhamaṃ.

629. 第一已生经

9. Paṭhamauppannasuttaṃ

190“比丘们，这七觉支，当被修习、被多修习的时候，那些还没有生起的就会生起——而这，除了在善逝的教法之外，是不会发生的。哪七个呢？念觉支……（中略）舍觉支。比丘们，就是这七觉支，当被修习、被多修习的时候，那些还没有生起的就会生起——而这，除了在善逝的教法之外，是不会发生的。”第十经。

‘‘Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā’’ti. Navamaṃ.

6410. 第二已生经

10. Dutiyauppannasuttaṃ

191「诸比丘！此七觉支修习、多修习者，若未生起则生起，除了善逝之律之外，别无他处。哪七种？念觉支……(中略)……舍觉支——诸比丘！此七觉支修习、多修习者，若未生起则生起，除了善逝之律之外，别无他处。」第十经。

‘‘Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā’’ti. Dasamaṃ.

66山品第一

Pabbatavaggo paṭhamo.

67其摄颂——

Tassuddānaṃ –

68其摄颂——

Tassuddānaṃ –

69雪山、身、戒、衣、比丘与军荼利，

Himavantaṃ kāyaṃ sīlaṃ, vatthaṃ bhikkhu ca kuṇḍali;

70尖顶、伍巴瓦那，以及接下来两篇关于已生起的经。

Kūṭañca upavānañca, uppannā apare duveti.

712. 病品

2. Gilānavaggo

721. 生类经

1. Pāṇasuttaṃ

732. 病品

2. Gilānavaggo

741. 生类经

1. Pāṇasuttaṃ

192比丘们，就像所有以四种姿势活动的众生——有时行走，有时站立，有时坐下，有时躺卧——他们全都是依靠大地、立足于大地，才能以这四种姿势活动。同样地，比丘们，比丘是依靠戒、立足于戒，来修习七觉支、多修七觉支的。

‘‘Seyyathāpi , bhikkhave, ye keci pāṇā cattāro iriyāpathe kappenti – kālena gamanaṃ, kālena ṭhānaṃ, kālena nisajjaṃ, kālena seyyaṃ, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete cattāro iriyāpathe kappenti; evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti.

76比丘们，比丘如何依靠戒、立足于戒，来修习七觉支、多修七觉支呢？比丘们，在此，比丘修习念觉支，依止远离、依止离贪、依止灭、转向舍遣……乃至……修习舍觉支，依止远离、依止离贪、依止灭、转向舍遣。比丘们，比丘就是这样依靠戒、立足于戒，来修习七觉支、多修七觉支的。第一经。

‘‘Kathañca , bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī’’ti. Paṭhamaṃ.

772. 第一日喻经

2. Paṭhamasūriyūpamasuttaṃ

193比丘们，正如太阳升起时，它的前兆和先导现象是曙光。同样地，比丘们，对一位比丘来说，七觉支生起的前兆和先导现象，就是拥有善友。比丘们，可以这样期待一位有善友的比丘：他将修习七觉支，他将多修七觉支。

‘‘Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

79比丘们，一个拥有善友的比丘，是怎样修习七觉支、多修习七觉支的呢？比丘们，在这里，比丘依止远离、依止离贪、依止灭、转向舍遣，修习念觉支……依止远离、依止离贪、依止灭、转向舍遣，修习舍觉支。比丘们，这就是拥有善友的比丘如何修习七觉支、多修习七觉支。第二经。

‘‘Kathañca , bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī’’ti. Dutiyaṃ.

803. 第二日喻经

3. Dutiyasūriyūpamasuttaṃ

194比丘们，正如日出之前，曙光是最初的前兆、最初的预兆；同样的，比丘们，对于一位比丘来说，七觉支生起的最初前兆、最初预兆，就是如理作意。比丘们，对于具足如理作意的比丘，这是可以期待的：他会修习七觉支，他会多修习七觉支。

‘‘Sūriyassa , bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – yonisomanasikāro. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

82比丘们，具足如理作意的比丘，是怎样修习七觉支、多修习七觉支的呢？比丘们，在这里，比丘依止远离、依止离贪、依止灭、转向舍遣，修习念觉支……依止远离、依止离贪、依止灭、转向舍遣，修习舍觉支。比丘们，这就是具足如理作意的比丘如何修习七觉支、多修习七觉支。第三经。

‘‘Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī’’ti. Tatiyaṃ.

834. 第一病经

4. Paṭhamagilānasuttaṃ

195有一次，世尊住在王舍城迦兰陀竹园。那时，尊者大迦叶住在毕波罗窟，生了病，很痛苦，病得很重。傍晚，世尊从独处禅坐起来，前往尊者大迦叶那里。到了之后，在敷设好的座位上坐下。坐下后，世尊对尊者大迦叶这样说：

Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahākassapaṃ etadavoca –

85“迦叶，你还能忍受吗？还能支持得住吗？你的痛苦感受在消退，没有加剧吧？看得出是在好转，而不是在加重吧？”“尊师，我忍受不了，支持不住了。剧烈的痛苦感受在加剧，没有消退。看得出是在加重，而不是在好转。”

‘‘Kacci te, kassapa, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti? ‘‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo’’ti.

86「迦叶，此七觉支已被我正确宣说、已修习、已多修习，导向证智、正觉、涅槃。何为七？迦叶，念觉支已被我正确宣说、已修习、已多修习，导向证智、正觉、涅槃……(中略)……迦叶，舍觉支已被我正确宣说、已修习、已多修习，导向证智、正觉、涅槃。迦叶，此七觉支已被我正确宣说、已修习、已多修习，导向证智、正觉、涅槃。」「世尊，确实是觉支；善逝，确实是觉支。」

‘‘Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī’’ti. ‘‘Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā’’ti.

87世尊说了这番话。大迦叶尊者心中欢喜，对世尊的教导感到欣悦。大迦叶尊者从那次疾病中痊愈了。就这样，大迦叶尊者的那个病被彻底断除了。第四经。

Idamavoca bhagavā. Attamano āyasmā mahākassapo bhagavato bhāsitaṃ abhinandi. Vuṭṭhahi cāyasmā mahākassapo tamhā ābādhā. Tathāpahīno cāyasmato mahākassapassa so ābādho ahosīti. Catutthaṃ.

885. 第二病经

5. Dutiyagilānasuttaṃ

196一时，世尊住在王舍城竹林栗鼠庇护所。尔时，具寿大目犍连住在灵鹫山，患病、痛苦、重病。那时，世尊于傍晚时从独坐中起，前往具寿大目犍连处；抵达后，坐于所设之座。坐已，世尊对具寿大目犍连如此说：

Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahāmoggallāno gijjhakūṭe pabbate viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –

90“目犍连，你感觉还好吗？还能撑下去吗？痛苦的感受是在消退，还是在加重？是在减轻，还是变得更强了？”“尊者，我受不了，撑不住了。强烈的痛苦感受在加重，没有消退；只有加重，没有减轻。”

‘‘Kacci te, moggallāna, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti? ‘‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo’’ti.

91“目犍连，这七觉支是我善巧宣说的，只要去修习、多修习，就能带来证智、正觉、涅槃。是哪七个呢？念觉支，目犍连，是我善巧宣说的，修习多修习后，能带来证智、正觉、涅槃……（中略）……舍觉支，目犍连，是我善巧宣说的，修习多修习后，能带来证智、正觉、涅槃。目犍连，这七觉支是我善巧宣说的，只要去修习、多修习，就能带来证智、正觉、涅槃。”“世尊，确实是觉支；善逝，确实是觉支。”

‘‘Sattime, moggallāna, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, moggallāna, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī’’ti. ‘‘Taggha , bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā’’ti.

92世尊说了这番话。大目犍连尊者心中欢喜，对世尊的教导感到欣悦。大目犍连尊者从那次疾病中痊愈了。就这样，大目犍连尊者的那个病被彻底断除了。第五经。

Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandi. Vuṭṭhahi cāyasmā mahāmoggallāno tamhā ābādhā. Tathāpahīno cāyasmato mahāmoggallānassa so ābādho ahosīti. Pañcamaṃ.

936. 第三病经

6. Tatiyagilānasuttaṃ

197一时，世尊住在王舍城竹林咖兰达咖尼瓦巴。尔时，世尊生病了，痛苦，重病。那时，具寿大准达去到世尊那里；到了之后，礼敬世尊，在一旁坐下。世尊对坐在一旁的具寿大准达这样说：「准达，让诸觉支现起于你。」

Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavā ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā mahācundo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahācundaṃ bhagavā etadavoca – ‘‘paṭibhantu taṃ, cunda, bojjhaṅgā’’ti.

95“大德，这七觉支——由世尊善加开示，若修习、多修习，能导向证智、正觉、涅槃。是哪七个呢？大德，念觉支——由世尊善加开示，若修习、多修习，能导向证智、正觉、涅槃……乃至……舍觉支——大德，由世尊善加开示，若修习、多修习，能导向证智、正觉、涅槃。大德，正是这七觉支——由世尊善加开示，若修习、多修习，能导向证智、正觉、涅槃。”“确实如此，纯陀，这些是觉支；确实如此，纯陀，这些是觉支。”

‘‘Sattime, bhante, bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, bhante, satta bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī’’ti. ‘‘Taggha , cunda, bojjhaṅgā; taggha, cunda, bojjhaṅgā’’ti.

96这是纯陀尊者所说。导师表示认可。而世尊也从那次疾病中康复了。就这样，世尊的疾病被彻底断除。第六经。

Idamavocāyasmā cundo. Samanuñño satthā ahosi. Vuṭṭhahi ca bhagavā tamhā ābādhā. Tathāpahīno ca bhagavato so ābādho ahosīti. Chaṭṭhaṃ.

977. 到彼岸经

7. Pāraṅgamasuttaṃ

987. 到彼岸经

7. Pāraṅgamasuttaṃ

198「诸比丘，这七觉支已修习、已多修习，导向从此岸到彼岸。哪七个？念觉支……(中略)……舍觉支——诸比丘，这七觉支已修习、已多修习，导向从此岸到彼岸。」

‘‘Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī’’ti.

100“在人类之中，能抵达彼岸的人，实属少数；

‘‘Appakā te manussesu, ye janā pāragāmino;

101而其余这些众生，只是沿着此岸奔跑。

Athāyaṃ itarā pajā, tīramevānudhāvati.

102“然而，那些在善加开示的法上，依法而行的人；

‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

103那些人将越过死神的领域，那是极难渡过的。

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

104舍弃了不善法之后，智者应当修习善法；

‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

105从在家来到无家，那种远离独处是难以安乐的。

Okā anokamāgamma, viveke yattha dūramaṃ.

106他应当在那样的远离中寻求喜悦，舍离欲乐，成为一无所有者；

‘‘Tatrābhiratimiccheyya , hitvā kāme akiñcano;

107智者应当从内心的种种杂染中净化自己。

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

108那些在诸觉支中，心得到正确而完善的修习的人，

‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

109舍弃执取，不执取而喜乐者；

Ādānappaṭinissagge, anupādāya ye ratā;

110诸漏已尽、有光辉者，他们在世间已般涅槃。第七经。

Khīṇāsavā jutimanto, te loke parinibbutā’’ti. sattamaṃ;

1118. 错失经

8. Viraddhasuttaṃ

1128. 错失经

8. Viraddhasuttaṃ

199「诸比丘，凡任何人的七觉支已被舍弃，他们的正导向苦灭尽的圣道已被舍弃。诸比丘，凡任何人的七觉支已被获得，他们的正导向苦灭尽的圣道已被获得。哪七个？念觉支……(中略)……舍觉支——诸比丘，凡任何人的这七觉支已被舍弃，他们的正导向苦灭尽的圣道已被舍弃。诸比丘，凡任何人的这七觉支已被获得，他们的正导向苦灭尽的圣道已被获得。」第八经。

‘‘Yesaṃ kesañci, bhikkhave, satta bojjhaṅgā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, satta bojjhaṅgā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – yesaṃ kesañci, bhikkhave, ime satta bojjhaṅgā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ime satta bojjhaṅgā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī’’ti. Aṭṭhamaṃ.

1149. 圣经

9. Ariyasuttaṃ

1159. 圣经

9. Ariyasuttaṃ

200「诸比丘，这七觉支已修习、已多修习，是圣的、出离的，引导行者正导向苦灭尽。哪七个？念觉支……(中略)……舍觉支——诸比丘，这七觉支已修习、已多修习，是圣的、出离的，引导行者正导向苦灭尽。」第九经。

‘‘Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāya. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāyā’’ti. Navamaṃ.

11710. 厌离经

10. Nibbidāsuttaṃ

11810. 厌离经

10. Nibbidāsuttaṃ

201「诸比丘，这七觉支已修习、已多修习，导向完全厌离、离贪、灭、寂止、证智、正觉、涅槃。哪七个？念觉支……(中略)……舍觉支——诸比丘，这七觉支已修习、已多修习，导向完全厌离、离贪、灭、寂止、证智、正觉、涅槃。」第十经。

‘‘Sattime , bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti. Dasamaṃ.

120病品第二

Gilānavaggo dutiyo.

121其摄颂——

Tassuddānaṃ –

122病品第二

Gilānavaggo dutiyo.

123其摄颂——

Tassuddānaṃ –

124「众生、日喻二经，病者另外三经；到彼岸、舍弃，圣者与厌离。」

Pāṇā sūriyūpamā dve, gilānā apare tayo;

125趣向彼岸者、退失者、圣者、为了厌离者。

Pāraṅgāmī viraddho ca, ariyo nibbidāya cāti.

1263. 伍达夷品

3. Udāyivaggo

1271. 为觉悟经

1. Bodhāyasuttaṃ

1283. 伍达夷品

3. Udāyivaggo

1291. 为觉悟经

1. Bodhāyasuttaṃ

202那时，有一位比丘来到世尊那里……在一旁坐好后，那位比丘对世尊这样说：“尊者，人们说‘劣慧哑羊，劣慧哑羊’。尊者，到什么程度，才被叫作‘劣慧哑羊’呢？” “比丘，正是因为对七觉支没有修习、没有多修习，所以才被叫作‘劣慧哑羊’。是哪七种呢？念觉支……乃至……舍觉支。比丘，正是因为对这七觉支没有修习、没有多修习，所以才被叫作‘劣慧哑羊’。” 第四经。

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

131「尊者，人们说『觉支、觉支』。尊者，到什么程度才称为『觉支』呢？」「比丘，因为『导向觉悟』，所以称为觉支。比丘，于此，他修习依远离的念觉支……(中略)……他修习依远离、依离贪、依灭、转向舍弃的舍觉支。比丘，因为『导向觉悟』，所以称为『觉支』。」第一经。

‘‘‘Bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti. Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī’’ti? ‘‘‘Bodhāya saṃvattantī’ti kho, bhikkhu, tasmā bojjhaṅgāti vuccanti. Idha, bhikkhu, satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. ‘Bodhāya saṃvattantī’ti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī’’ti. Paṭhamaṃ.

1322. 觉支说示经

2. Bojjhaṅgadesanāsuttaṃ

203「诸比丘，我将为你们讲说七觉支；你们要听。诸比丘，什么是七觉支呢？念觉支……(中略)……舍觉支——诸比丘，这些就是七觉支。」第二经。

‘‘Satta vo, bhikkhave, bojjhaṅge desessāmi; taṃ suṇātha. Katame ca, bhikkhave, satta bojjhaṅgā? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā’’ti. Dutiyaṃ.

1343. 处经

3. Ṭhāniyasuttaṃ

1353. 处经

3. Ṭhāniyasuttaṃ

204比丘们，对于能让人执着于感官欲望的那些事物，如果频繁地作意，那么还未生起的感官欲望就会生起，已经生起的感官欲望就会增长扩大。比丘们，对于能让人产生恶意的那些事物，如果频繁地作意，那么还未生起的恶意就会生起，已经生起的恶意就会增长扩大。比丘们，对于能让人陷入昏沉睡眠的那些事物，如果频繁地作意，那么还未生起的昏沉睡眠就会生起，已经生起的昏沉睡眠就会增长扩大。比丘们，对于能让人躁动不安、追悔不已的那些事物，如果频繁地作意，那么还未生起的躁动追悔就会生起，已经生起的躁动追悔就会增长扩大。比丘们，对于能让人产生怀疑的那些事物，如果频繁地作意，那么还未生起的怀疑就会生起，已经生起的怀疑就会增长扩大。

‘‘Kāmarāgaṭṭhāniyānaṃ , bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati. Byāpādaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati. Thinamiddhaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāyaṃ saṃvattati. Uddhaccakukkuccaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati. Vicikicchāṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati.

137比丘们，对于能让人培育念觉支的那些事物，如果频繁地作意，那么还未生起的念觉支就会生起，已经生起的念觉支就会通过修习达到圆满。……比丘们，对于能让人培育舍觉支的那些事物，如果频繁地作意，那么还未生起的舍觉支就会生起，已经生起的舍觉支就会通过修习达到圆满。第三经。

‘‘Satisambojjhaṅgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati…pe… upekkhāsambojjhaṅgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī’’ti. Tatiyaṃ.

1384. 非如理作意经

4. Ayonisomanasikārasuttaṃ

205“比丘们，当一个人不如理作意时，还没有生起的感官欲望会生起，已经生起的感官欲望会走向增长、扩大；还没有生起的嗔恚会生起，已经生起的嗔恚会走向增长、扩大；还没有生起的昏沉睡眠会生起，已经生起的昏沉睡眠会走向增长、扩大；还没有生起的掉举后悔会生起，已经生起的掉举后悔会走向增长、扩大；还没有生起的疑惑会生起，已经生起的疑惑会走向增长、扩大。”第五经。

‘‘Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva satisambojjhaṅgo nuppajjati, uppanno ca satisambojjhaṅgo nirujjhati…pe… anuppanno ceva upekkhāsambojjhaṅgo nuppajjati, uppanno ca upekkhāsambojjhaṅgo nirujjhati.

140比丘们，而当一个人如理作意时，还未生起的感官欲望就不会生起，已经生起的感官欲望就会被舍弃；还未生起的恶意就不会生起，已经生起的恶意就会被舍弃；还未生起的昏沉睡眠就不会生起，已经生起的昏沉睡眠就会被舍弃；还未生起的躁动追悔就不会生起，已经生起的躁动追悔就会被舍弃；还未生起的怀疑就不会生起，已经生起的怀疑就会被舍弃。

Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva kāmacchando nuppajjati, uppanno ca kāmacchando pahīyati; anuppanno ceva byāpādo nuppajjati, uppanno ca byāpādo pahīyati; anuppannañceva thinamiddhaṃ nuppajjati, uppannañca thinamiddhaṃ pahīyati; anuppannañceva uddhaccakukkuccaṃ nuppajjati, uppannañca uddhaccakukkuccaṃ pahīyati; anuppannā ceva vicikicchā nuppajjati, uppannā ca vicikicchā pahīyati.

141还未生起的念觉支就会生起，已经生起的念觉支就会通过修习达到圆满……还未生起的舍觉支就会生起，已经生起的舍觉支就会通过修习达到圆满。第四经。

‘‘Anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati…pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī’’ti. Catutthaṃ.

1425. 不退失经

5. Aparihāniyasuttaṃ

206比丘们，我要为你们开示七种不退转之法，你们仔细听。比丘们，哪七种是不退转之法呢？就是这七觉支。哪七种呢？念觉支……舍觉支。比丘们，这就是七种不退转之法。第五经。

‘‘Satta vo, bhikkhave, aparihāniye dhamme desessāmi; taṃ suṇātha. Katame ca, bhikkhave, satta aparihāniyā dhammā? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta aparihāniyā dhammā’’ti. Pañcamaṃ.

1446. 渴爱灭尽经

6. Taṇhakkhayasuttaṃ

207「诸比丘，凡是导向渴爱灭尽的道、道迹，你们应修习那道、那道迹。诸比丘，什么是导向渴爱灭尽的道、什么是道迹呢？即是七觉支。哪七个呢？念觉支……(中略)……舍觉支。」如是所说时，具寿伍达夷对世尊如此说：「尊者，如何修习七觉支、如何多修习导向渴爱灭尽呢？」

‘‘Yo, bhikkhave, maggo yā paṭipadā taṇhakkhayāya saṃvattati, taṃ maggaṃ taṃ paṭipadaṃ bhāvetha. Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhakkhayāya saṃvattati? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo’’ti. Evaṃ vutte āyasmā udāyī bhagavantaṃ etadavoca – ‘‘kathaṃ bhāvitā nu kho, bhante, satta bojjhaṅgā, kathaṃ bahulīkatā taṇhakkhayāya saṃvattantī’’ti?

146「伍达夷，在此，比丘修习依远离、依离贪、依灭、转向舍遣的、广大的、无量的、无量的、无嗔的念觉支。当他修习依远离、依离贪、依灭、转向舍遣的、广大的、无量的、无量的、无嗔的念觉支时，渴爱被舍断。由于渴爱的舍断，业被舍断。由于业的舍断，苦被舍断。……(中略)……修习依远离、依离贪、依灭、转向舍遣的、广大的、无量的、无量的、无嗔的舍觉支。当他修习依远离、依离贪、依灭、转向舍遣的、广大的、无量的、无量的、无嗔的舍觉支时，渴爱被舍断。由于渴爱的舍断，业被舍断。由于业的舍断，苦被舍断。伍达夷，如此，由于渴爱灭尽而业灭尽，由于业灭尽而苦灭尽。」第六经。

‘‘Idha , udāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ . Tassa satisambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati. Taṇhāya pahānā kammaṃ pahīyati. Kammassa pahānā dukkhaṃ pahīyati…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ. Tassa upekkhāsambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati taṇhāya pahānā kammaṃ pahīyati . Kammassa pahānā dukkhaṃ pahīyati. Iti kho, udāyi, taṇhakkhayā kammakkhayo, kammakkhayā dukkhakkhayo’’ti. Chaṭṭhaṃ.

1477. 渴爱灭经

7. Taṇhānirodhasuttaṃ

208「比丘们，那导向渴爱灭尽的道路和修行方法，你们要修习它。比丘们，什么是导向渴爱灭尽的道路，什么是修行方法呢？就是七觉支。哪七个？念觉支……乃至……舍觉支。比丘们，七觉支要怎样修习、怎样多修习，才能导向渴爱的灭尽呢？」

‘‘Yo , bhikkhave, maggo yā paṭipadā taṇhānirodhāya saṃvattati, taṃ maggaṃ taṃ paṭipadaṃ bhāvetha. Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhānirodhāya saṃvattati? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Kathaṃ bhāvitā, ca bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā taṇhānirodhāya saṃvattanti?

149比丘们，在这里，比丘修习念觉支，依止远离……修习舍觉支，依止远离、依止离贪、依止灭、转向舍遣。比丘们，七觉支这样修习、这样多修习，就能导向舍弃那些会束缚人的法。

‘‘Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā taṇhānirodhāya saṃvattantī’’ti. Sattamaṃ.

1508. 通达分经

8. Nibbedhabhāgiyasuttaṃ

209「诸比丘，我将为你们教导通达分之道，你们听。诸比丘，什么是通达分之道呢？即是七觉支。哪七个呢？念觉支……(中略)……舍觉支。」如是所说时，具寿伍达夷对世尊如此说：「尊者，如何修习七觉支、如何多修习导向通达呢？」

‘‘Nibbedhabhāgiyaṃ vo, bhikkhave, maggaṃ desessāmi; taṃ suṇātha. Katamo ca, bhikkhave, nibbedhabhāgiyo maggo? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo’’ti. Evaṃ vutte āyasmā udāyī bhagavantaṃ etadavoca – ‘‘kathaṃ bhāvitā nu kho, bhante, satta bojjhaṅgā kathaṃ bahulīkatā nibbedhāya saṃvattantī’’ti?

152「伍达夷，在此，比丘修习依远离、依离贪、依灭、转向舍遣的、广大的、无量的、无量的、无嗔的念觉支。他以修习念觉支的心，通达、破坏以前未通达、未破坏的贪蕴；通达、破坏以前未通达、未破坏的嗔蕴；通达、破坏以前未通达、未破坏的痴蕴。……(中略)……修习依远离、依离贪、依灭、转向舍遣的、广大的、无量的、无量的、无嗔的舍觉支。他以修习舍觉支的心，通达、破坏以前未通达、未破坏的贪蕴；通达、破坏以前未通达、未破坏的嗔蕴；通达、破坏以前未通达、未破坏的痴蕴。伍达夷，如此修习七觉支、如此多修习导向通达。」第八经。

‘‘Idha, udāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ. So satisambojjhaṅgaṃ bhāvitena cittena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāleti ; anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāleti; anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāleti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ. So upekkhāsambojjhaṅgaṃ bhāvitena cittena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāleti; anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāleti; anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāleti. Evaṃ bhāvitā kho, udāyi, satta bojjhaṅgā evaṃ bahulīkatā nibbedhāya saṃvattantī’’ti. Aṭṭhamaṃ.

1539. 一法经

9. Ekadhammasuttaṃ

1549. 一法经

9. Ekadhammasuttaṃ

210比丘们，我看不到还有其他任何一法，能像这样修习、多修习后，就导向舍弃那些会束缚人的法。比丘们，这个法就是七觉支。哪七个呢？念觉支……舍觉支。比丘们，七觉支要怎样修习、怎样多修习，才能导向舍弃那些会束缚人的法呢？

‘‘Nāhaṃ , bhikkhave, aññaṃ ekadhammampi samanupassāmi, yo evaṃ bhāvito bahulīkato saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattati, yathayidaṃ, bhikkhave, satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattanti?

156「诸比丘，在此，比丘修习依远离的念觉支……(中略)……修习依远离、依离贪、依灭、转向舍遣的舍觉支。诸比丘，如此修习七觉支、如此多修习导向结缚法的舍断。」

‘‘Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattanti.

157比丘们，什么是结缚之法呢？比丘们，眼是结缚之法，在那里，这些结、缚、执著会生起……舌是结缚之法，在那里，这些结、缚、执著会生起……意是结缚之法，在那里，这些结、缚、执著会生起。比丘们，这些就叫做结缚之法。第九经。

‘‘Katame ca, bhikkhave, saṃyojanīyā dhammā? Cakkhu, bhikkhave, saṃyojanīyo dhammo. Etthete uppajjanti saṃyojanavinibandhā ajjhosānā…pe… jivhā saṃyojanīyā dhammā. Etthete uppajjanti saṃyojanavinibandhā ajjhosānā…pe… mano saṃyojanīyo dhammo. Etthete uppajjanti saṃyojanavinibandhā ajjhosānā. Ime vuccanti, bhikkhave, saṃyojanīyā dhammā’’ti. Navamaṃ.

15810. 伍答夷经

10. Udāyisuttaṃ

15910. 伍答夷经

10. Udāyisuttaṃ

211有一次，世尊住在孙巴国一个名叫谢德格的孙巴人城镇。那时，优陀夷尊者来到世尊那里……在一旁坐下后，优陀夷尊者对世尊这样说：

Ekaṃ samayaṃ bhagavā sumbhesu viharati setakaṃ nāma sumbhānaṃ nigamo. Atha kho āyasmā udāyī yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca –

161“真是稀有，大德！真是不可思议，大德！我对世尊的敬爱、尊重、惭和愧竟然如此深厚。大德，我以前在家的时候，对法和僧团并不是很重视。后来，我看到自己对世尊的敬爱、尊重、惭和愧，便从在家出家，过起无家的生活。那时，世尊为我说法：‘这就是色，这就是色的集起，这就是色的灭去；这就是受……这就是想……这就是行……这就是识，这就是识的集起，这就是识的灭去。’

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva bahukatañca me, bhante, bhagavati pemañca gāravo ca hirī ca ottappañca. Ahañhi, bhante, pubbe agārikabhūto samāno abahukato ahosiṃ dhammena abahukato saṅghena. So khvāhaṃ bhagavati pemañca gāravañca hiriñca ottappañca sampassamāno agārasmā anagāriyaṃ pabbajito. Tassa me bhagavā dhammaṃ desesi – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.

162「尊者！我去到空寂之处，对这五取蕴上下反复思惟，如实证知『此是苦』，如实证知『此是苦集』，如实证知『此是苦灭』，如实证知『此是导至苦灭之道』。尊者！我已现证法，已获得道；当我修习、多修习它，如此如此住时，它将引导我到达如此状态，以致我将了知——『生已尽，梵行已立，应作已作，不再有此存在』。」

‘‘So khvāhaṃ, bhante, suññāgāragato imesaṃ pañcupādānakkhandhānaṃ ukkujjāvakujjaṃ samparivattento ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Dhammo ca me, bhante, abhisamito, maggo ca me paṭiladdho; yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi.

163“尊者，我获得了念觉支。当它被修习、被多修习时，会在我如此这般安住时，将我导向那个境界——那时我会了知：‘生已尽，梵行已立，应作已作，不再有这辈子的状态。’……尊者，我获得了舍觉支。当它被修习、被多修习时，会在我如此这般安住时，将我导向那个境界——那时我会了知：‘生已尽，梵行已立，应作已作，不再有这辈子的状态。’尊者，这就是我获得的那条路。当它被修习、被多修习时，会在我如此这般安住时，将我导向那个境界——那时我会了知：‘生已尽，梵行已立，应作已作，不再有这辈子的状态。’”

‘‘Satisambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi…pe… upekkhāsambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi. Ayaṃ kho me, bhante, maggo paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmī’’ti.

164“很好，很好，伍达夷！伍达夷，这就是你获得的那条路。当它被你修习、被你多修习时，会在你如此这般安住时，将你导向那个境界——那时你会了知：‘生已尽，梵行已立，应作已作，不再有这辈子的状态。’” 第十经。

‘‘Sādhu sādhu, udāyi! Eso hi te, udāyi, maggo paṭiladdho, yo te bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathā tvaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissasī’’ti. Dasamaṃ.

165伍答夷品第三

Udāyivaggo tatiyo.

166其摄颂——

Tassuddānaṃ –

167伍答夷品第三

Udāyivaggo tatiyo.

168其摄颂——

Tassuddānaṃ –

169为了觉悟、开示、住立，非如理以及不退失；

Bodhāya desanā ṭhānā, ayoniso cāparihānī;

170灭尽、止息、厌离，此非法品由伍达夷所说。

Khayo nirodho nibbedho, ekadhammo udāyināti.

1714. 盖品

4. Nīvaraṇavaggo

1724. 盖品

4. Nīvaraṇavaggo

1731. 第一善经

1. Paṭhamakusalasuttaṃ

212比丘们，任何善法、与善相关之法、属于善这一边之法，全都以如理作意为根本，以如理作意为归聚；在这些法中，如理作意被称为最高。比丘们，对于具足如理作意的比丘来说，这是可以期待的——他将修习七觉支，他将多修习七觉支。

‘‘Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati. Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

175比丘们，不放逸的比丘如何修习七觉支、多修习七觉支呢？比丘们，这里一位比丘依止远离、依止离贪、依止灭、转向舍遣而修习念觉支……依止远离、依止离贪、依止灭、转向舍遣而修习舍觉支。比丘们，不放逸的比丘就是这样修习七觉支、多修习七觉支的。第一经。

‘‘Kathañca, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī’’ti. Paṭhamaṃ.

1762. 第二善经

2. Dutiyakusalasuttaṃ

213「诸比丘，凡任何善法、善的部分、善的一边，一切皆以如理作意为根本，以如理作意为会合处；如理作意被称为那些法中的第一。诸比丘，对于具足如理作意的比丘，这是应当期待的——他将修习七觉支，他将多修习七觉支。

‘‘Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te yonisomanasikāramūlakā yonisomanasikārasamosaraṇā; yonisomanasikāro tesaṃ dhammānaṃ aggamakkhāyati. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

178「诸比丘，比丘如何具足如理作意地修习七觉支，多修习七觉支呢？诸比丘，于此，比丘修习依止于远离的念觉支……修习依止于远离、依止于离贪、依止于灭、导向舍弃的舍觉支。诸比丘，比丘如此具足如理作意地修习七觉支，多修习七觉支。」第二经。

‘‘Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave , bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī’’ti. Dutiyaṃ.

1793. 随烦恼经

3. Upakkilesasuttaṃ

1803. 随烦恼经

3. Upakkilesasuttaṃ

214比丘们，黄金有这五种杂质，被这些杂质染污的黄金既不柔软，也不堪用，也不明亮，而且脆弱，不能正确地投入加工。哪五种呢？比丘们，铁是黄金的杂质，被这种杂质染污的黄金既不柔软，也不堪用，也不明亮，而且脆弱，不能正确地投入加工。比丘们，铜是黄金的杂质，被这种杂质染污的黄金……锡，比丘们，是黄金的杂质……铅，比丘们，是黄金的杂质……银，比丘们，是黄金的杂质，被这种杂质染污的黄金既不柔软，也不堪用，也不明亮，而且脆弱，不能正确地投入加工。比丘们，这就是黄金的五种杂质，被这些杂质染污的黄金既不柔软，也不堪用，也不明亮，而且脆弱，不能正确地投入加工。

‘‘Pañcime , bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Katame pañca? Ayo, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Lohaṃ, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ…pe… tipu, bhikkhave, jātarūpassa upakkileso…pe… sīsaṃ, bhikkhave, jātarūpassa upakkileso…pe… sajjhu, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.

182同样地，比丘们，心有这五种污染，被这些污染染污的心既不柔软，也不堪用，也不明亮，而且脆弱，不能正确地入定以灭尽诸漏。哪五种呢？比丘们，欲贪是心的污染，被这种污染染污的心既不柔软，也不堪用，也不明亮，而且脆弱，不能正确地入定以灭尽诸漏……比丘们，这就是心的五种污染，被这些污染染污的心既不柔软，也不堪用，也不明亮，而且脆弱，不能正确地入定以灭尽诸漏。第三经。

‘‘Evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya. Katame pañca? Kāmacchando, bhikkhave, cittassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya…pe… ime kho, bhikkhave, pañca cittassa upekkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāyā’’ti. Tatiyaṃ.

1834. 无随烦恼经

4. Anupakkilesasuttaṃ

215比丘们，这七觉支不是障碍，不是覆盖，不攀附于心；当它们被修习、多修习时，能导向证得明与解脱之果。哪七种呢？比丘们，念觉支不是障碍，不是覆盖，不攀附于心；当修习、多修习时，能导向证得明与解脱之果。……（中略）……舍觉支不是障碍，不是覆盖，不攀附于心；当修习、多修习时，能导向证得明与解脱之果。比丘们，这七觉支不是障碍，不是覆盖，不攀附于心；修习、多修习后，能导向证得明与解脱之果。第九经。

‘‘Sattime , bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti . Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī’’ti. Catutthaṃ.

1855. 非如理作意经

5. Ayonisomanasikārasuttaṃ

216「诸比丘，不如理作意者，未生起的欲欲生起，已生起的欲欲导向增长、增广；未生起的嗔恚生起，已生起的嗔恚导向增长、增广；未生起的昏沉睡眠生起，已生起的昏沉睡眠导向增长、增广；未生起的掉举追悔生起，已生起的掉举追悔导向增长、增广；未生起的疑生起，已生起的疑导向增长、增广。」第五

1876. 如理作意经

6. Yonisomanasikārasuttaṃ

217「诸比丘，如理作意者，未生起的念觉支生起，已生起的念觉支达到修习圆满……(中略)……未生起的舍觉支生起，已生起的舍觉支达到修习圆满。」第六

‘‘Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati…pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī’’ti. Chaṭṭhaṃ.

1897. 觉悟经

7. Buddhisuttaṃ

1907. 觉悟经

7. Buddhisuttaṃ

218「诸比丘，这七觉支已修习、已多修习，导向智的不退失。哪七个呢？念觉支……(中略)……舍觉支。诸比丘，这七觉支已修习、已多修习，导向智的不退失。」第七

‘‘Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṃvattanti. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṃvattantī’’ti. Sattamaṃ.

1928. 障盖经

8. Āvaraṇanīvaraṇasuttaṃ

219“比丘们，有这五种障碍、遮盖，是心的随烦恼，能令智慧羸弱。哪五个呢？比丘们，感官欲望是一种障碍、一种遮盖，是心的随烦恼，能令智慧羸弱。比丘们，嗔恚是一种障碍、一种遮盖，是心的随烦恼，能令智慧羸弱。比丘们，昏沉睡眠是一种障碍、一种遮盖，是心的随烦恼，能令智慧羸弱。比丘们，掉举后悔是一种障碍、一种遮盖，是心的随烦恼，能令智慧羸弱。比丘们，疑惑是一种障碍、一种遮盖，是心的随烦恼，能令智慧羸弱。比丘们，正是这五种障碍、遮盖，是心的随烦恼，能令智慧羸弱。”

‘‘Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ , bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.

194「诸比丘，这七觉支是无障、无盖、心的无染，已修习、已多修习，导向明解脱果的作证。哪七个呢？诸比丘，念觉支是无障、无盖、心的无染，已修习、已多修习，导向明解脱果的作证……(中略)……诸比丘，舍觉支是无障、无盖、心的无染，已修习、已多修习，导向明解脱果的作证。诸比丘，这七觉支是无障、无盖、心的无染，已修习、已多修习，导向明解脱果的作证。

‘‘Sattime , bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantīti.

195比丘们，当圣弟子下定决心、集中注意、全心投入地倾耳谛听法的时候，那时，这五种盖在他心中不会出现。那时，七觉支会达到修习圆满。

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti.

196哪五种盖在那时不会出现呢？欲贪盖在那时不会出现，嗔恚盖在那时不会出现，昏沉睡眠盖在那时不会出现，掉举追悔盖在那时不会出现，疑盖在那时不会出现。这些就是在那时不会出现的五种盖。

‘‘Katame pañca nīvaraṇā tasmiṃ samaye na honti? Kāmacchandanīvaraṇaṃ tasmiṃ samaye na hoti, byāpādanīvaraṇaṃ tasmiṃ samaye na hoti, thinamiddhanīvaraṇaṃ tasmiṃ samaye na hoti, uddhaccakukkuccanīvaraṇaṃ tasmiṃ samaye na hoti, vicikicchānīvaraṇaṃ tasmiṃ samaye na hoti. Imassa pañca nīvaraṇā tasmiṃ samaye na honti.

197哪七种觉支在那时达到修习圆满呢？念觉支在那时达到修习圆满……（中略）……舍觉支在那时达到修习圆满。这些就是在那时达到修习圆满的七觉支。比丘们，当圣弟子下定决心、集中注意、全心投入地倾耳谛听法的时候，这五种盖在那时不会出现，这七觉支在那时达到修习圆满。第八经。

‘‘Katame satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti ? Satisambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati…pe… upekkhāsambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati. Ime satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti. Yasmiṃ , bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Ime satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchantī’’ti. Aṭṭhamaṃ.

1989. 树经

9. Rukkhasuttaṃ

1999. 树经

9. Rukkhasuttaṃ

220比丘们，有些大树，种子很微小，树干却非常高大，它们会攀附到其他树木上，一旦攀附上去，那些树木就会被压倒、摧裂，倒在地上。比丘们，哪些是这样的树——种子微小、树干高大，会攀附到其他树木上，令被攀附的树压倒、摧裂而倒的呢？菩提树、尼拘律树、霹雳果树、优昙钵果树、迦叉迦树、迦毗陀那树——比丘们，这些就是种子微小、树干高大，会攀附到其他树木上，令被攀附的树压倒、摧裂而倒的大树。同样地，比丘们，这里有位良家子弟，他舍离了某种程度的欲乐，从在家而出家过无家生活，却被那种程度乃至更为低劣的欲乐所压倒、摧毁，倒在那里。

‘‘Santi, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti. Katame ca te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti ? Assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthano – ime kho te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti. Evameva kho, bhikkhave, idhekacco kulaputto yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito hoti, so tādisakehi kāmehi tato vā pāpiṭṭhatarehi obhaggavibhaggo vipatito seti.

201比丘们，有五种障碍与覆盖，它们能攀附于心，使智慧羸弱。哪五种呢？比丘们，欲贪是障碍与覆盖，能攀附于心，使智慧羸弱；嗔恚是障碍与覆盖，能攀附于心，使智慧羸弱；昏沉睡眠是障碍与覆盖，能攀附于心，使智慧羸弱；掉举追悔是障碍与覆盖，能攀附于心，使智慧羸弱；疑是障碍与覆盖，能攀附于心，使智慧羸弱。比丘们，这些就是五种障碍与覆盖，能攀附于心，使智慧羸弱。

‘‘Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave , pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

202「诸比丘，这七觉支是无障碍、无盖、心的非攀附者，已修习、已多修习，导向明解脱果的作证。哪七种？诸比丘，念觉支是无障碍、无盖、心的非攀附者，已修习、已多修习，导向明解脱果的作证……(中略)……诸比丘，舍觉支是无障碍、无盖、心的非攀附者，已修习、已多修习，导向明解脱果的作证。诸比丘，这七觉支是无障碍、无盖、心的非攀附者，已修习、已多修习，导向明解脱果的作证。」第九经。

‘‘Sattime , bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī’’ti. Navamaṃ.

20310. 盖经

10. Nīvaraṇasuttaṃ

20410. 盖经

10. Nīvaraṇasuttaṃ

221比丘们，这五盖是制造黑暗的、制造盲目的、制造无明的、灭除智慧的、属于苦恼的、不导向涅槃的。哪五个呢？欲贪盖，比丘们，是制造黑暗的、制造盲目的、制造无明的、灭除智慧的、属于苦恼的、不导向涅槃的。嗔恚盖，比丘们……昏沉睡眠盖，比丘们……掉举追悔盖，比丘们……疑盖，比丘们，是制造黑暗的、制造盲目的、制造无明的、灭除智慧的、属于苦恼的、不导向涅槃的。比丘们，就是这五盖，制造黑暗的、制造盲目的、制造无明的、灭除智慧的、属于苦恼的、不导向涅槃的。

‘‘Pañcime, bhikkhave, nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṃvattanikā. Katame pañca? Kāmacchandanīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ . Byāpādanīvaraṇaṃ, bhikkhave…pe… thinamiddhanīvaraṇaṃ, bhikkhave… uddhaccakukkuccanīvaraṇaṃ, bhikkhave… vicikicchānīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ. Ime kho, bhikkhave, pañca nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṃvattanikā.

206「诸比丘，这七觉支是作眼者、作智者、慧的增长者、属于无恼害方、导向涅槃者。哪七种？诸比丘，念觉支是作眼者、作智者、慧的增长者、属于无恼害方、导向涅槃者……(中略)……诸比丘，舍觉支是作眼者、作智者、慧的增长者、属于无恼害方、导向涅槃者。诸比丘，这七觉支是作眼者、作智者、慧的增长者、属于无恼害方、导向涅槃者。」第十经。

‘‘Sattime, bhikkhave, bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṃvattanikā. Katame satta? Satisambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṃvattaniko…pe… upekkhāsambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṃvattaniko. Ime kho, bhikkhave , satta bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṃvattanikā’’ti. Dasamaṃ.

207盖品第四

Nīvaraṇavaggo catuttho.

208其摄颂——

Tassuddānaṃ –

209其摄颂——

Tassuddānaṃ –

210两则善、烦恼、两则如理、智慧，

Dve kusalā kilesā ca, dve yoniso ca buddhi ca;

211障碍、盖、树，以及盖，共十经。

Āvaraṇā nīvaraṇā rukkhaṃ, nīvaraṇañca te dasāti.

2125. 转轮王品

5. Cakkavattivaggo

2131. 种类经

1. Vidhāsuttaṃ

2145. 转轮王品

5. Cakkavattivaggo

2151. 种类经

1. Vidhāsuttaṃ

222起源于舍卫城。 “比丘们，过去世任何沙门或婆罗门，凡是断除了三种慢的，他们都是因为修习、多修习了七觉支。比丘们，未来世任何沙门或婆罗门，凡是将会断除三种慢的，他们都是因为修习、多修习了七觉支。比丘们，现在任何沙门或婆罗门，凡是断除了三种慢的，他们都是因为修习、多修习了七觉支。是哪七种觉支呢？念觉支……乃至……舍觉支。比丘们，过去世任何沙门或婆罗门，凡是断除了三种慢的……未来世……现在世断除的，他们都是因为这七觉支的修习、多修习。” 第一经。

Sāvatthinidānaṃ . ‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṃsu, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahissanti, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā tisso vidhā pajahanti, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā. Katamesaṃ sattannaṃ bojjhaṅgānaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṃsu…pe… pajahissanti…pe… pajahanti, sabbe te imesaṃyeva sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā’’ti. Paṭhamaṃ.

2172. 转轮王经

2. Cakkavattisuttaṃ

2182. 转轮王经

2. Cakkavattisuttaṃ

223“比丘们，当一位转轮王出现时，七种宝就会出现。是哪七种呢？轮宝出现，象宝出现，马宝出现，珠宝出现，女宝出现，居士宝出现，将领宝出现。比丘们，当一位转轮王出现时，这七种宝就会出现。”

‘‘Rañño , bhikkhave, cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvo hoti. Katamesaṃ sattannaṃ? Cakkaratanassa pātubhāvo hoti, hatthiratanassa pātubhāvo hoti, assaratanassa pātubhāvo hoti, maṇiratanassa pātubhāvo hoti, itthiratanassa pātubhāvo hoti, gahapatiratanassa pātubhāvo hoti, pariṇāyakaratanassa pātubhāvo hoti . Rañño, bhikkhave, cakkavattissa pātubhāvā imesaṃ sattannaṃ ratanānaṃ pātubhāvo hoti.

220“比丘们，当一位如来、阿拉汉、正自觉者出现时，七种觉支宝就会出现。是哪七种呢？念觉支宝出现……乃至……舍觉支宝出现。比丘们，当一位如来、阿拉汉、正自觉者出现时，这七种觉支宝就会出现。” 第二经。

‘‘Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa sattannaṃ bojjhaṅgaratanānaṃ pātubhāvo hoti. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa ratanassa pātubhāvo hoti…pe… upekkhāsambojjhaṅgassa ratanassa pātubhāvo hoti. Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa imesaṃ sattannaṃ bojjhaṅgaratanānaṃ pātubhāvo hotī’’ti. Dutiyaṃ.

2213. 魔经

3. Mārasuttaṃ

2223. 魔经

3. Mārasuttaṃ

224“比丘们，我将教导你们摧破魔军的方法。你们仔细听。比丘们，什么是摧破魔军的方法呢？就是这七觉支。是哪七种呢？念觉支……乃至……舍觉支。比丘们，这就是摧破魔军的方法。” 第三经。

‘‘Mārasenappamaddanaṃ vo, bhikkhave, maggaṃ desessāmi; taṃ suṇātha. Katamo ca, bhikkhave, mārasenappamaddano maggo? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ayaṃ kho, bhikkhave, mārasenappamaddano maggo’’ti. Tatiyaṃ.

2244. 劣慧经

4. Duppaññasuttaṃ

2254. 劣慧经

4. Duppaññasuttaṃ

225那时，某位比丘去到世尊那里……(中略)……坐在一旁的那位比丘对世尊如此说：「尊者，所说『劣慧愚钝者，劣慧愚钝者』。尊者，到什么程度被称为『劣慧愚钝者』?」「比丘，因为不修习、不多修习七觉支，被称为『劣慧愚钝者』。哪七？念觉支……(中略)……舍觉支——比丘，因为不修习、不多修习这七觉支，被称为『劣慧愚钝者』。」第四经。

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘duppañño eḷamūgo, duppañño eḷamūgo’ti , bhante, vuccati. Kittāvatā nu kho, bhante, ‘duppañño eḷamūgo’ti vuccatī’’ti? ‘‘Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu , sattannaṃ bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccatī’’ti. Catutthaṃ.

2275. 具慧经

5. Paññavantasuttaṃ

2285. 具慧经

5. Paññavantasuttaṃ

226“尊者，人们说‘有慧非哑羊，有慧非哑羊’。尊者，到什么程度，才被叫作‘有慧非哑羊’呢？” “比丘，正是因为对七觉支修习了、多修习了，所以才被叫作‘有慧非哑羊’。是哪七种呢？念觉支……乃至……舍觉支。比丘，正是因为对这七觉支修习了、多修习了，所以才被叫作‘有慧非哑羊’。” 第五经。

‘‘‘Paññavā aneḷamūgo, paññavā aneḷamūgo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘paññavā aneḷamūgo’ti vuccatī’’ti? ‘‘Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccatī’’ti. Pañcamaṃ.

2306. 贫穷经

6. Daliddasuttaṃ

2316. 贫穷经

6. Daliddasuttaṃ

227“尊者，人们说‘穷人、穷人’。到什么程度，尊者，才被称为‘穷人’呢？”“比丘，因为七觉支没有被修习、没有被多修习，所以被称为‘穷人’。哪七个呢？念觉支……乃至……舍觉支——比丘，正因为这七觉支没有被修习、没有被多修习，所以被称为‘穷人’。”第六经。

‘‘‘Daliddo, daliddo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘daliddo’ti vuccatī’’ti? ‘‘Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘daliddo’ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘daliddo’ti vuccatī’’ti. Chaṭṭhaṃ.

2337. 不贫穷经

7. Adaliddasuttaṃ

2347. 不贫穷经

7. Adaliddasuttaṃ

228“尊者，人们说‘不穷的人、不穷的人’。到什么程度，尊者，才被称为‘不穷的人’呢？”“比丘，因为七觉支被修习、被多修习，所以被称为‘不穷的人’。哪七个呢？念觉支……乃至……舍觉支——比丘，正因为这七觉支被修习、被多修习，所以被称为‘不穷的人’。”第七经。

‘‘‘Adaliddo , adaliddo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘adaliddo’ti vuccatī’’ti? ‘‘Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccatī’’ti. Sattamaṃ.

2368. 太阳经

8. Ādiccasuttaṃ

2378. 太阳经

8. Ādiccasuttaṃ

229“比丘们，当太阳升起时，拂晓是先导、是前兆。同样地，比丘们，对一位比丘来说，善友是他七觉支生起的先导、前兆。比丘们，可以预期：一位有善友的比丘，将会修习七觉支，将会多修习七觉支。比丘们，有善友的比丘怎样修习七觉支、怎样多修习七觉支呢？比丘们，这里，比丘依止远离、依止离贪、依止灭、转向舍遣而修习念觉支……乃至……依止远离、依止离贪、依止灭、转向舍遣而修习舍觉支。比丘们，有善友的比丘就是这样修习七觉支，这样多修习七觉支的。”第八经。

‘‘Ādiccassa , bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ. Evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī’’ti. Aṭṭhamaṃ.

2399. 内支经

9. Ajjhattikaṅgasuttaṃ

230“比丘们，就内在因素而言，除了如理作意之外，我看不到其他任何一个因素，能像这样让七觉支生起。比丘们，可以预期：一个具足如理作意的比丘，将会修习七觉支，将会多修习七觉支。比丘们，具足如理作意的比丘怎样修习七觉支、怎样多修习七觉支呢？比丘们，这里，比丘依止远离、依止离贪、依止灭、转向舍遣而修习念觉支……乃至……依止远离、依止离贪、依止灭、转向舍遣而修习舍觉支。比丘们，具足如理作意的比丘就是这样修习七觉支，这样多修习七觉支的。”第九经。

‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi sattannaṃ bojjhaṅgānaṃ uppādāya, yathayidaṃ – bhikkhave, yonisomanasikāro. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī’’ti. Navamaṃ.

24110. 外支经

10. Bāhiraṅgasuttaṃ

24210. 外支经

10. Bāhiraṅgasuttaṃ

231“比丘们，就外在因素而言，除了善友之外，我看不到其他任何一个因素，能像这样让七觉支生起。比丘们，可以预期：一位有善友的比丘，将会修习七觉支，将会多修习七觉支。比丘们，有善友的比丘怎样修习七觉支、怎样多修习七觉支呢？比丘们，这里，比丘依止远离、依止离贪、依止灭、转向舍遣而修习念觉支……乃至……依止远离、依止离贪、依止灭、转向舍遣而修习舍觉支。比丘们，有善友的比丘就是这样修习七觉支，这样多修习七觉支的。”第十经。

‘‘Bāhiraṃ , bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi sattannaṃ bojjhaṅgānaṃ uppādāya, yathayidaṃ – bhikkhave, kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī’’ti. Dasamaṃ.

244转轮王品第五

Cakkavattivaggo pañcamo.

245其摄颂——

Tassuddānaṃ –

246其摄颂——

Tassuddānaṃ –

247种类、转轮王、魔，劣慧者与以慧；

Vidhā cakkavatti māro, duppañño paññavena ca;

248贫穷者、非贫穷者，以及太阳支分，此十经。

Daliddo adaliddo ca, ādiccaṅgena te dasāti.

2496. 萨咖品

6. Sākacchavaggo

2501. 食经

1. Āhārasuttaṃ

2516. 萨咖品

6. Sākacchavaggo

2521. 食经

1. Āhārasuttaṃ

232因缘在沙瓦提城。"比丘们，我将为你们讲说五盖和七觉支的食与非食。请仔细听。比丘们，对于未生起的欲贪，使其生起，对于已生起的欲贪，使其增长扩展的食是什么呢？比丘们，有'净相'。在那上面频繁地非如理作意——这就是未生的欲贪生起的食，也是已生的欲贪增长扩展的食。

Sāvatthinidānaṃ . ‘‘Pañcannañca, bhikkhave, nīvaraṇānaṃ sattannañca bojjhaṅgānaṃ āhārañca anāhārañca desessāmi; taṃ suṇātha. Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave , subhanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

254「诸比丘，什么是未生起的嗔恚之生起，或已生起的嗔恚之增长、增广的食呢？诸比丘，有嗔恚相。于此，多作非如理作意——这是未生起的嗔恚之生起，或已生起的嗔恚之增长、增广的食。」

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, paṭighanimittaṃ . Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

255「诸比丘，什么是未生起的昏沉睡眠之生起，或已生起的昏沉睡眠之增长、增广的食呢？诸比丘，有不乐、懒惰、呵欠、饭后困倦及心的沉重性。于此，多作非如理作意——这是未生起的昏沉睡眠之生起，或已生起的昏沉睡眠之增长、增广的食。」

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

256「诸比丘，什么是未生起的掉举追悔之生起，或已生起的掉举追悔之增长、增广的食呢？诸比丘，有心的不寂静。于此，多作非如理作意——这是未生起的掉举追悔之生起，或已生起的掉举追悔之增长、增广的食。」

257「诸比丘，什么是未生起的疑之生起，或已生起的疑之增长、增广的食呢？诸比丘，有疑之处的诸法。于此，多作非如理作意——这是未生起的疑之生起，或已生起的疑之增长、增广的食。」

258「诸比丘，什么是未生起的念觉支之生起，或已生起的念觉支之修习、圆满的食呢？诸比丘，有念觉支之处的诸法。于此，多作如理作意——这是未生起的念觉支之生起，或已生起的念觉支之修习、圆满的食。」

259「诸比丘，什么是未生起的择法觉支之生起，或已生起的择法觉支之修习、圆满的食呢？诸比丘，有善与不善法、有罪与无罪法、劣与胜法、黑与白相对法。于此，多作如理作意——这是未生起的择法觉支之生起，或已生起的择法觉支之修习、圆满的食。」

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

260「诸比丘，什么是未生起的精进觉支生起，或已生起的精进觉支修习圆满的食？诸比丘，有发勤界、出离界、勤奋界。于此如理作意多修习——这是未生起的精进觉支生起，或已生起的精进觉支修习圆满的食。」

261「诸比丘，什么是未生起的喜觉支生起，或已生起的喜觉支修习圆满的食？诸比丘，有喜觉支所依之法。于此如理作意多修习——这是未生起的喜觉支生起，或已生起的喜觉支修习圆满的食。」

262「诸比丘，什么是未生起的轻安觉支生起，或已生起的轻安觉支修习圆满的食？诸比丘，有身轻安、心轻安。于此如理作意多修习——这是未生起的轻安觉支生起，或已生起的轻安觉支修习圆满的食。」

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kāyappassaddhi cittappassaddhi . Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

263「诸比丘，什么是未生起的定觉支生起，或已生起的定觉支修习圆满的食？诸比丘，有止相、不散乱相。于此如理作意多修习——这是未生起的定觉支生起，或已生起的定觉支修习圆满的食。」

264「诸比丘，什么是未生之舍觉支的生起、已生之舍觉支的修习圆满的食呢？诸比丘，有舍觉支所依之法。在那里，如理作意的多修习——这是未生之舍觉支的生起、已生之舍觉支的修习圆满的食。

265比丘们，什么是未生起的欲贪不生起、已生起的欲贪不增长不广大的非食？比丘们，有不净相。对此多加如理作意——这就是未生起的欲贪不生起、已生起的欲贪不增长不广大的非食。

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, asubhanimittaṃ . Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

266比丘们，什么是未生起的嗔恚不生起、已生起的嗔恚不增长不广大的非食？比丘们，有慈心解脱。对此多加如理作意——这就是未生起的嗔恚不生起、已生起的嗔恚不增长不广大的非食。

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, mettācetovimutti. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

267「诸比丘，什么是未生起的昏沉睡眠不生起，或已生起的昏沉睡眠增长、增广的非食？诸比丘，有发勤界、出离界、勤奋界。于此如理作意多修习——这是未生起的昏沉睡眠不生起，或已生起的昏沉睡眠增长、增广的非食。」

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā thinamiddhassa uppādāya , uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

268「诸比丘，什么是未生起的掉举追悔的生起，或已生起的掉举追悔的增长、增广的非食？诸比丘，有心的平静。于此多作如理作意——这是未生起的掉举追悔的生起，或已生起的掉举追悔的增长、增广的非食。

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, cetaso vūpasamo. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

269「诸比丘，什么是未生起的疑的生起，或已生起的疑的增长、增广的非食？诸比丘，有善不善法、有罪无罪法、劣胜法、黑白相对法。于此多作如理作意——这是未生起的疑的生起，或已生起的疑的增长、增广的非食。

‘‘Ko ca, bhikkhave, anāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

270「诸比丘，什么是未生起的念觉支的生起，或已生起的念觉支的修习、圆满的非食？诸比丘，有念觉支所依之法。于此多作不作意——这是未生起的念觉支的生起，或已生起的念觉支的修习、圆满的非食。

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

271「诸比丘，什么是未生起的择法觉支的生起，或已生起的择法觉支的修习、圆满的非食？诸比丘，有善不善法、有罪无罪法、劣胜法、黑白相对法。于此多作不作意——这是未生起的择法觉支的生起，或已生起的择法觉支的修习、圆满的非食。

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

272「诸比丘，什么是未生起的精进觉支的生起，或已生起的精进觉支的修习、圆满的非食？诸比丘，有发勤界、出离界、勇猛界。于此多作不作意——这是未生起的精进觉支的生起，或已生起的精进觉支的修习、圆满的非食。

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

273「诸比丘，什么是未生起的喜觉支的生起，或已生起的喜觉支的修习、圆满的非食？诸比丘，有喜觉支所依之法。于此多作不作意——这是未生起的喜觉支的生起，或已生起的喜觉支的修习、圆满的非食。

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

274「诸比丘，什么是未生起的轻安觉支的生起，或已生起的轻安觉支的修习、圆满的非食？诸比丘，有身轻安、心轻安。于此多作不作意——这是未生起的轻安觉支的生起，或已生起的轻安觉支的修习、圆满的非食。

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kāyappassaddhi cittappassaddhi. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

275比丘们，什么是未生起的定觉支不生起、已生起的定觉支不能修习圆满的‘非食’呢？比丘们，有止的相、不散乱的相。在那里不作意、不反复作意——这就是未生起的定觉支不生起、已生起的定觉支不能修习圆满的非食。

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

276「诸比丘，什么是未生起的舍觉支不生起之食，或已生起的舍觉支不修习圆满之食？诸比丘，有属于舍觉支之诸法。于此不作意多修习——这是未生起的舍觉支不生起之食，或已生起的舍觉支不修习圆满之食。」第一。

‘‘Ko ca, bhikkhave, anāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya , uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā’’ti. Paṭhamaṃ.

2772. 方法经

2. Pariyāyasuttaṃ

2782. 方法经

2. Pariyāyasuttaṃ

233那时，众多比丘在午前穿好下衣，拿着钵和衣，进入舍卫城托钵。这时，那些比丘心里想：‘现在去舍卫城托钵还太早，我们不如先去外道游方者们的园林吧。’

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’’ti.

280于是，那些比丘就去了外道游方者们的园林。到了那里，和那些外道游方者互相问候，说了一些友善、令人欢喜的话之后，坐在一边。

Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ –

281“‘朋友们，沙门乔达摩是这样教导他的弟子的：“来吧，比丘们，你们要断除五盖——这些让心污浊、让智慧变脆弱的东西，然后依照如实的样子修习七觉支。” 我们呢，朋友们，也是这样教导我们的弟子的：“来吧，朋友们，你们要断除五盖——这些让心污浊、让智慧变脆弱的东西，然后依照如实的样子修习七觉支。” 那么，朋友们，在这里，沙门乔达摩和我们之间，到底有什么差别、什么独到之处、什么不同，也就是说法上的不同，或者教导上的不同呢？’”

‘‘Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti. Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ – dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani’’nti?

282听了那些外道游方者的话，那几个比丘既没有表示认可，也没有驳斥。不认可、不驳斥之后，他们从座位上起身，静静地离去了，心里想：‘这番话的意思，只有到了世尊面前才能弄清楚。’那时，那几个比丘在沙瓦提城托钵乞食，饭后，从乞食回来，就去到世尊那里。到了之后，向世尊礼敬，然后坐在一旁。坐在一旁之后，那几个比丘对世尊这样说：

Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’ti. Atha kho te bhikkhū sāvatthiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

283“尊者，今天上午，我们穿好下衣，拿着钵和衣，进入沙瓦提城托钵。路上我们心里冒出一个念头：‘现在去沙瓦提城乞食还太早，不如先去外道游方者们的园林拜访一下。’于是，尊者，我们就去了外道游方者们的园林。到了那里，跟那些外道游方者互相问候致意。说了些客气、寒暄的话之后，我们就在一旁坐下。我们刚坐下，尊者，那些外道游方者就对我们这样说：

‘‘Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisimha. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, aññatitthiyā paribbājakā etadavocuṃ –

284「友，沙门乔达摩对弟子如是说法：『来，诸比丘，你们舍断五盖——心之随烦恼、慧之弱化者，如实修习七觉支。』我们也对弟子如是说法：『来，贤友，你们舍断五盖——心之随烦恼、慧之弱化者，如实修习七觉支。』友，于此，沙门乔达摩与我们之间，有何差别、有何殊胜、有何不同？即：说法与说法，教诫与教诫。」

‘‘Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti. Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ – dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani’’nti?

285“尊者，听了那些外道游方者的话之后，我们既没有表示认可，也没有驳斥。不认可、不驳斥之后，我们从座位上起身，静静地离去了，心里想：‘这番话的意思，只有到了世尊面前才能弄清楚。’”

‘‘Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’’ti.

286“比丘们，当那些外道游方者这么说的时候，你们应该这样回答他们：‘朋友们，有一种解析的方法，借着这种方法，五盖会成为十种，七觉支会成为十四种。’ 比丘们，被这样一问，那些外道游方者不但答不上来，还会陷入更深的困惑。为什么呢？比丘们，因为那超出了他们的能力范围。比丘们，在这天神、魔罗、梵天的世界，在这有着沙门、婆罗门、天神、人类的众生界中，我看不到有任何人，能够用对这些问题的解答来让人心满意足，除了如来，或是如来的弟子，或是从他们那里听闻过的人之外。”

‘‘Evaṃvādino , bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘atthi panāvuso, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā’ti. Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. ‘‘Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā’’.

287「诸比丘，什么是方法，依那方法，比丘离于信……离于见的审虑与忍可，而能记说智——『生已尽，梵行已立，应作已作，不再有此存在』我了知？诸比丘，于此，比丘以眼见色后，若内有贪嗔痴存在，他了知『我内有贪嗔痴』；若内无贪嗔痴存在，他了知『我内无贪嗔痴』。诸比丘，比丘以眼见色后，若内有贪嗔痴存在，他了知『我内有贪嗔痴』；若内无贪嗔痴存在，他了知『我内无贪嗔痴』。诸比丘，这些法是应以信来了知，或应以喜好来了知，或应以传闻来了知，或应以行相的思择来了知，或应以见的审虑与忍可来了知吗？」「不，尊者。」「诸比丘，这些法不是应以慧见之后来了知吗？」「是的，尊者。」「诸比丘，这是方法，依那方法，比丘离于信、离于喜好、离于传闻、离于行相的思择、离于见的审虑与忍可，而能记说智——『生已尽，梵行已立，应作已作，不再有此存在』我了知。」……

‘‘Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti? Yadapi, bhikkhave, ajjhattaṃ kāmacchando tadapi nīvaraṇaṃ, yadapi bahiddhā kāmacchando tadapi nīvaraṇaṃ. ‘Kāmacchandanīvaraṇa’nti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Yadapi, bhikkhave, ajjhattaṃ byāpādo tadapi nīvaraṇaṃ, yadapi bahiddhā byāpādo tadapi nīvaraṇaṃ. ‘Byāpādanīvaraṇa’nti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Yadapi, bhikkhave, thinaṃ tadapi nīvaraṇaṃ, yadapi middhaṃ tadapi nīvaraṇaṃ. ‘Thinamiddhanīvaraṇa’nti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Yadapi, bhikkhave, uddhaccaṃ tadapi nīvaraṇaṃ, yadapi kukkuccaṃ tadapi nīvaraṇaṃ. ‘Uddhaccakukkuccanīvaraṇa’nti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Yadapi, bhikkhave, ajjhattaṃ dhammesu vicikicchā tadapi nīvaraṇaṃ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṃ. ‘Vicikicchānīvaraṇa’nti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Ayaṃ kho, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti.

288「诸比丘！什么是方法，依该方法，七觉支成为十四呢？诸比丘！于内诸法的念也是念觉支，于外诸法的念也是念觉支。『念觉支』，如此这被称为总说。依此方法，这成为二。」

‘‘Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasa honti? Yadapi, bhikkhave, ajjhattaṃ dhammesu sati tadapi satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo. ‘Satisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

289比丘们，对于内在诸法，以慧去审察、去探究、去做彻底的观察，这是择法觉支；对于外在诸法，以慧去审察、去探究、去做彻底的观察，这也是择法觉支。所谓'择法觉支'，从这个概说来看，在这个角度下就变成了两个。

‘‘Yadapi , bhikkhave, ajjhattaṃ dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo. ‘Dhammavicayasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

290比丘们，身体方面的精进，这是精进觉支；心理方面的精进，这也是精进觉支。所谓'精进觉支'，从这个概说来看，在这个角度下就变成了两个。

‘‘Yadapi, bhikkhave, kāyikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo. ‘Vīriyasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

291比丘们，有寻有伺的喜，这是喜觉支；无寻无伺的喜，这也是喜觉支。所谓'喜觉支'，从这个概说来看，在这个角度下就变成了两个。

‘‘Yadapi , bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi avitakkaavicārā pīti tadapi pītisambojjhaṅgo. ‘Pītisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

292比丘们，身的轻安，这是轻安觉支；心的轻安，这也是轻安觉支。所谓'轻安觉支'，从这个概说来看，在这个角度下就变成了两个。

‘‘Yadapi, bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo. ‘Passaddhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

293比丘们，有寻有伺的定，这是定觉支；无寻无伺的定，这也是定觉支。所谓'定觉支'，从这个概说来看，在这个角度下就变成了两个。

‘‘Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo. ‘Samādhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

294比丘们，对于内在诸法的舍心，那也是舍觉支；对于外在诸法的舍心，那也是舍觉支。所谓‘舍觉支’，就是从这个角度概括而说的。依此方法，它就成了两个面向。比丘们，正是依循这个角度，七觉支才展开为十四项。第二经。

‘‘Yadapi, bhikkhave, ajjhattaṃ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo, yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo. ‘Upekkhāsambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti. Ayaṃ kho, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasā’’ti. Dutiyaṃ.

2953. 火经

3. Aggisuttaṃ

2963. 火经

3. Aggisuttaṃ

234尔时，众多比丘于上午时分着衣、持钵衣，进入舍卫城行乞食。(与方式经相似)。

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pavisiṃsu . (Pariyāyasuttasadisaṃ).

298比丘们，当持有这种主张的其他外道游行者这样说时，你们应该反问：‘朋友们，当心低沉时，在那时候哪些觉支不适合修习，哪些觉支适合修习？而当心掉举时，在那时候哪些觉支不适合修习，哪些觉支适合修习？’比丘们，当这样被问时，其他外道游行者们将无法解答，反而会陷入困惑。为什么呢？比丘们，因为那超出了他们的领域。

‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘yasmiṃ, āvuso, samaye līnaṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ kālo bhāvanāya? Yasmiṃ panāvuso, samaye uddhataṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ kālo bhāvanāyā’ti? Evaṃ puṭṭhā , bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ.

299比丘们，在包括天、魔、梵天的世界里，在包括沙门、婆罗门、天人、人类的众生中，除了如来或如来的声闻弟子，或者从他们那里听闻过的人，我看不到有谁能用对这些问题的解答让人心悦诚服。

‘‘Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

300比丘们，当心低沉时，那时候不适合修习轻安觉支，不适合修习定觉支，不适合修习舍觉支。为什么呢？比丘们，一颗低沉的心，是很难通过这些法被激发起来的。

‘‘Yasmiṃ, bhikkhave, samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti.

301比丘们，假设有个人想点燃一小堆火。他把干草放进去，把干牛粪放进去，把干木柴放进去，又用嘴吹风，而且不撒上尘土。比丘们，这个人能够点燃那堆小火吗？”“能的，尊者。”

‘‘Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya , udakavātañca dadeyya, paṃsukena ca okireyya; bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitu’’nti? ‘‘No hetaṃ, bhante’’.

302同样地，比丘们，当心低沉的时候，那时正是修习择法觉支的时机，正是修习精进觉支的时机，正是修习喜觉支的时机。为什么呢？比丘们，因为心低沉时，靠这些法很容易把它提振起来。

‘‘Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti.

303然而，比丘们，当心低沉的时候，那时正是修习择法觉支的时机，正是修习精进觉支的时机，正是修习喜觉支的时机。为什么呢？比丘们，因为心低沉时，靠这些法很容易把它提振起来。

‘‘Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.

304「诸比丘，譬如有人想要点燃小火，他在那里投入干草、投入干牛粪、投入干柴，并且给予吹风，不以尘土覆盖；那人能够点燃小火吗？」「能够，尊者。」

‘‘Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya; bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitu’’nti? ‘‘Evaṃ, bhante’’.

305「诸比丘，同样地，当心沉没之时，那时是修习择法觉支之时，是修习精进觉支之时，是修习喜觉支之时。那是什么原因呢？诸比丘，沉没的心以这些法能够很好地被策励。」

‘‘Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.

306比丘们，当心掉举的时候，那时不是修习择法觉支的时机，不是修习精进觉支的时机，不是修习喜觉支的时机。为什么呢？比丘们，因为心掉举时，靠这些法很难让它平静下来。

‘‘Yasmiṃ , bhikkhave, samaye uddhattaṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.

307比丘们，假设有个人想熄灭一大堆火。他把干草放进去，把干牛粪放进去，把干木柴放进去，又用嘴吹风，而且不撒上尘土。比丘们，这个人能够熄灭那堆大火吗？”“不能的，尊者。”

‘‘Seyyathāpi , bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya; bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetu’’nti? ‘‘No hetaṃ, bhante’’.

308同样地，比丘们，当内心躁动不安的时候，那正是修习轻安觉支的时机，正是修习定觉支的时机，正是修习舍觉支的时机。为什么呢？比丘们，一颗躁动的心，用这些法就很容易让它平息下来。而念嘛，比丘们，我说它在任何情况下都有用。第三经。

‘‘Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.

309然而，比丘们，当内心躁动不安的时候，那正是修习轻安觉支的时机，正是修习定觉支的时机，正是修习舍觉支的时机。为什么呢？比丘们，一颗躁动的心，用这些法就很容易让它平息下来。

‘‘Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti.

310「诸比丘，譬如有人想要熄灭大火聚，他在那里投入湿草、投入湿牛粪、投入湿柴，并且给予水风，以尘土覆盖；那人能够熄灭大火聚吗？」「能够，尊者。」

‘‘Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya; bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetu’’nti? ‘‘Evaṃ, bhante’’.

311「诸比丘，同样地，当心掉举之时，那时是修习轻安觉支之时，是修习定觉支之时，是修习舍觉支之时。那是什么原因呢？诸比丘，掉举的心以这些法能够很好地被平息。诸比丘，然而我说念在一切处。」第三经。

‘‘Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti. Satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti. Tatiyaṃ.

3124. 慈俱经

4. Mettāsahagatasuttaṃ

235有一次，世尊住在拘利国一个名叫哈利达瓦萨那的拘利族小镇。那时，众多比丘在午前穿好下衣，拿着钵和上衣，进入哈利达瓦萨那托钵乞食。这时，那些比丘心里想：“现在去哈利达瓦萨那托钵乞食还太早。不如我们先去其他外道游方者的园林那里吧。”

Ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasanaṃ piṇḍāya pavisiṃsu . Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘atippago kho tāva haliddavasane piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’’ti.

314那时，那些比丘前往外道游方者的园林；抵达后，与那些外道游方者互相问候。交换了友好、值得忆念的话语后，在一旁坐下。在一旁坐下的那些比丘，外道游方者对他们这样说：

315「贤友们，沙门乔达摩对弟子这样说法：『来吧，诸比丘！你们舍断五盖、心的随烦恼、慧的弱化者后，以与慈俱行之心遍满一方而住，如是第二方，如是第三方，如是第四方；如是上、下、横、一切处、一切状态、一切世间，以与慈俱行之心、广大、极大、无量、无怨、无害遍满而住。以与悲俱行之心遍满一方而住，如是第二方，如是第三方，如是第四方；如是上、下、横、一切处、一切状态、一切世间，以与悲俱行之心、广大、极大、无量、无怨、无害遍满而住。以与喜俱行之心遍满一方而住，如是第二方，如是第三方，如是第四方；如是上、下、横、一切处、一切状态、一切世间，以与喜俱行之心、广大、极大、无量、无怨、无害遍满而住。以与舍俱行之心遍满一方而住，如是第二方，如是第三方，如是第四方；如是上、下、横、一切处、一切状态、一切世间，以与舍俱行之心、广大、极大、无量、无怨、无害遍满而住。』」

‘‘Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’’’ti.

316“道友们，我们也是这样子教导弟子的：‘来吧，道友们，你们要舍断五盖——这些心的污垢、让智慧变弱的东西——以与慈俱行的心遍满一个方向而住……以与悲俱行的心……以与喜俱行的心……以与舍俱行的心遍满一个方向而住，同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向；这样，向上、向下、横向，遍及一切处、一切场合、一切世界，以与舍俱行的心——广大、高尚、无量、无怨恨、无嗔害——遍满而住。’那么，道友们，在这里，沙门乔达摩和我们之间有什么差别、有什么殊胜目标、有什么不同呢？就是在说法上，法与法之间，教导与教导之间？”

‘‘Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha…pe… karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ – dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani’’nti?

317那时，那些比丘对那些外道游方者所说，既不欢喜也不反对。不欢喜、不反对后，从座起立离去：「我们将在世尊面前了知此所说之义。」那时，那些比丘在哈利达瓦萨那托钵后，食后从托钵返回，前往世尊处；抵达后，礼敬世尊，在一旁坐下。在一旁坐下的那些比丘对世尊这样说：

Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’ti. Atha kho te bhikkhū haliddavasane piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

318「尊者！在此，我们在上午时分穿好衣，拿着钵与衣，进入哈利达瓦萨那托钵。尊者！我们这样想：『现在在哈利达瓦萨那托钵还太早。我们何不前往外道游方者的园林？』」

‘‘Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasane piṇḍāya pavisimha. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva haliddavasane piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’’’ti.

319“大德，那时我们就前往外道游方者的园林那里。到了之后，与那些外道游方者善意问候。互相问候、寒暄之后，我们坐在一边。大德，我们坐下之后，那些外道游方者对我们这样说：”

‘‘Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ –

320「『贤友们，沙门乔达摩对弟子这样说法：来吧，诸比丘！你们舍断五盖、心的随烦恼、慧的弱化者后，以与慈俱行之心遍满一方而住……以与悲俱行之心……以与喜俱行之心……以与舍俱行之心遍满一方而住，如是第二方，如是第三方，如是第四方；如是上、下、横、一切处、一切状态、一切世间，以与舍俱行之心、广大、极大、无量、无怨、无害遍满而住。』」

‘‘Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha…pe… karuṇāsahagatena cetasā … muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’’’ti.

321「贤友，我们也对弟子如此说法——『来吧，贤友们，你们舍断五盖、心的随烦恼、慧的弱化者后，以与慈俱行之心遍满一方而住……(中略)……以与悲俱行之心……(中略)……以与喜俱行之心……(中略)……以与舍俱行之心遍满一方而住，如是第二方，如是第三方，如是第四方；如此，对上、下、横、一切处、一切状态、一切世间，以与舍俱行之心、广大、无量、无怨、无害之心遍满而住』。贤友，在此，沙门乔达摩与我们之间，有何差别、有何殊胜、有何不同呢？即在说法与说法、教诫与教诫方面。」

‘‘Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha…pe… karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ, dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani’’nti?

322尊者，那时我们对那些外道游方者所说的，既不欢喜也不反对，不欢喜、不反对后，从座起立离去——『我们将在世尊面前了知此所说之义』。

Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’ti.

323「诸比丘，对如是说的外道游方者应如此说——『贤友，慈心解脱如何修习，趣向何处，以何为最上，以何为果，以何为究竟？贤友，悲心解脱如何修习，趣向何处，以何为最上，以何为果，以何为究竟？贤友，喜心解脱如何修习，趣向何处，以何为最上，以何为果，以何为究竟？贤友，舍心解脱如何修习，趣向何处，以何为最上，以何为果，以何为究竟？』诸比丘，如此被问时，那些外道游方者既不能作答，而且会陷入更多的困扰。那是什么原因呢？诸比丘，因为那不是他们的境界。诸比丘，我不见在含天的世间、含魔的世间、含梵天的世间、含沙门婆罗门的世代、含天人的世代中，有谁能以回答这些问题而令心满意，除了如来、如来的弟子，或从此处听闻者。」

‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘kathaṃ bhāvitā panāvuso, mettācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Kathaṃ bhāvitā panāvuso, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Kathaṃ bhāvitā panāvuso, muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Kathaṃ bhāvitā panāvuso, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā’’’ti? Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. ‘‘Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā’’.

324「诸比丘，慈心解脱如何修习，趣向何处，以何为最上，以何为果，以何为究竟？诸比丘，于此，比丘修习与慈俱行的念觉支……(中略)……修习与慈俱行的舍觉支，依远离、依离贪、依灭、转向舍遣。若他希望『我应于不可厌者住于厌想』，他于彼处住于厌想。若他希望『我应于可厌者住于不厌想』，他于彼处住于不厌想。若他希望『我应于不可厌者与可厌者住于厌想』，他于彼处住于厌想。若他希望『我应于可厌者与不可厌者住于不厌想』，他于彼处住于不厌想。若他希望『我应舍断不可厌与可厌两者后，住于舍、具念、正知』，他于彼处住于舍、具念、正知，或者他证入净解脱而住。诸比丘，我说慈心解脱以净为最上，对于此处未证得更上解脱的有慧比丘而言。」

‘‘Kathaṃ bhāvitā ca, bhikkhave, mettācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu mettāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… mettāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako ca tattha viharati sato sampajāno, subhaṃ vā kho pana vimokkhaṃ upasampajja viharati. Subhaparamāhaṃ, bhikkhave, mettācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.

325「诸比丘，悲心解脱如何修习，趣向何处，以何为最上，以何为果，以何为究竟？诸比丘，于此，比丘修习与悲俱行的念觉支……(中略)……修习与悲俱行的舍觉支，依远离、依离贪、依灭、转向舍遣。若他希望『我应于不可厌者住于厌想』，他于彼处住于厌想……(中略)……若他希望『我应舍断不可厌与可厌两者后，住于舍、具念、正知』，他于彼处住于舍、具念、正知。或者，他完全超越一切色想，灭有对想，不作意种种想后，『虚空是无边的』，证入虚空无边处而住。诸比丘，我说悲心解脱以虚空无边处为最上，对于此处未证得更上解脱的有慧比丘而言。」

‘‘Kathaṃ bhāvitā ca, bhikkhave, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu karuṇāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… karuṇāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ . So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati…pe… sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ākāsānañcāyatanaparamāhaṃ , bhikkhave, karuṇācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.

326「诸比丘，喜心解脱如何修习，趣向何处，以何为最上，以何为果，以何为究竟？诸比丘，于此，比丘修习与喜俱行的念觉支……(中略)……修习与喜俱行的舍觉支，依远离、依离贪、依灭、转向舍遣。若他希望『我应于不可厌者住于厌想』，他于彼处住于厌想……(中略)……若他希望『我应舍断不可厌与可厌两者后，住于舍、具念、正知』，他于彼处住于舍、具念、正知。或者，他完全超越一切虚空无边处后，『识是无边的』，证入识无边处而住。诸比丘，我说喜心解脱以识无边处为最上，对于此处未证得更上解脱的有慧比丘而言。」

‘‘Kathaṃ bhāvitā ca, bhikkhave, muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu muditāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… muditāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati …pe… sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.

327“比丘们，舍心解脱该如何修习、往哪里去、以什么为最高、以什么为果、以什么为终点呢？比丘们，这里，一位比丘修习伴随着舍的念觉支，依止远离、依止离贪、依止灭、转向舍遣……伴随着舍的舍觉支，依止远离、依止离贪、依止灭、转向舍遣。如果他希望‘在不厌恶的事物上以厌恶想而住’，他就在那里以厌恶想而住。如果他希望‘在厌恶的事物上以不厌恶想而住’，他就在那里以不厌恶想而住。如果他希望‘在不厌恶和厌恶的事物上都以厌恶想而住’，他就在那里以厌恶想而住。如果他希望‘在厌恶和不厌恶的事物上都以不厌恶想而住’，他就在那里以不厌恶想而住。如果他希望‘避开不厌恶和厌恶两者，以舍心而住，保持正念、正知’，他就在那里以舍心而住，保持正念、正知。或者，他完全超越识无边处，成就‘什么都没有’的无所有处而住。比丘们，我说无所有处是舍心解脱的最高处，这是针对那位没有证得更上解脱的智慧比丘而言的。”

‘‘Kathaṃ bhāvitā ca, bhikkhave, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu upekkhāsahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato’’ti. Catutthaṃ.

3285. 桑嘎拉瓦经

5. Saṅgāravasuttaṃ

3295. 桑嘎拉瓦经

5. Saṅgāravasuttaṃ

236在沙瓦提城。那时，桑嘎拉瓦梵志来到世尊那里，到了之后，与世尊互相问候，彼此寒暄，说了些客气话之后，坐在一边。坐在一边的桑嘎拉瓦梵志对世尊这样说：

Sāvatthinidānaṃ . Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca –

331“乔达摩先生，是什么原因、什么条件，让有些时候长期讽诵的咒语也记不起来，更不用说没有长期讽诵的呢？又是什么原因、什么条件，让有些时候长期没有讽诵的咒语也能记起来，更不用说长期讽诵的呢？”

‘‘Ko nu kho, bho gotama, hetu, ko paccayo yenekadā dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho gotama, hetu, ko paccayo yenekadā dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā’’ti?

332“梵志，当一个人用被欲贪缠缚、被欲贪渗透的心而住，而且他不如实了知已生起的欲贪的出离之时，在那时候，他既不如实地知道、看到自己的利益，也不如实地知道、看到他人的利益，也不如实地知道、看到两方面的利益；这时候长期讽诵的咒语也不会记起来，更不用说没有长期讽诵的了。”

‘‘Yasmiṃ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

333“梵志，就像有一碗水，混杂着虫漆、或是姜黄、或是靛蓝、或是茜草。一个眼睛好的人要在那里端详自己的面容，他既不能如实地知道，也不能看到。同样地，梵志，当一个人用被欲贪缠缚、被欲贪渗透的心而住，而且他不如实了知已生起的欲贪的出离之时，在那时候，他既不如实地知道、看到自己的利益，也不如实地知道、看到他人的利益……也不如实地知道、看到两方面的利益；这时候长期讽诵的咒语也不会记起来，更不用说没有长期讽诵的了。”

‘‘Seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

334“再者，梵志，当一个人用被嗔恚缠缚、被嗔恚渗透的心而住，而且他不如实了知已生起的嗔恚的出离之时，在那时候，他既不如实地知道、看到自己的利益，也不如实地知道、看到他人的利益……也不如实地知道、看到两方面的利益；这时候长期讽诵的咒语也不会记起来，更不用说没有长期讽诵的了。”

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

335婆罗门，就好像一个水盆被火烧得滚烫，沸腾着冒着热气。一个有眼睛的人想照着自己的脸，他根本无法如实地看见或认出自己的相貌。同样的，婆罗门，当一个人内心被嗔恚占据、被嗔恚缠缚时，对于已生起的嗔恚，他不能如实地了知从它出离的方法。在这种时候，他既无法如实地知道和看见自己的利益，也无法如实地知道和看见别人的利益……乃至无法如实地知道和看见自他两方的利益。即便是那些他长久以来反复诵读的圣典，这时也记不起来，更不用说那些没有反复诵读的了。

‘‘Seyyathāpi, brāhmaṇa, udapatto agginā santatto pakkuthito usmudakajāto . Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

336再者，婆罗门，当一个人内心被昏沉睡眠占据、被昏沉睡眠缠缚时，对于已生起的昏沉睡眠，他不能如实地了知从它出离的方法。在这种时候，他既无法如实地知道和看见自己的利益，也无法如实地知道和看见别人的利益……乃至无法如实地知道和看见自他两方的利益。即便是那些他长久以来反复诵读的圣典，这时也记不起来，更不用说那些没有反复诵读的了。

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

337婆罗门，就好像一个水盆长满了青苔和水藻。一个有眼睛的人想照着自己的脸，他根本无法如实地看见或认出自己的相貌。同样的，婆罗门，当一个人内心被昏沉睡眠占据、被昏沉睡眠缠缚时，对于已生起的昏沉睡眠，他不能如实地了知从它出离的方法。在这种时候，他既无法如实地知道和看见自己的利益，也无法如实地知道和看见别人的利益……乃至无法如实地知道和看见自他两方的利益。即便是那些他长久以来反复诵读的圣典，这时也记不起来，更不用说那些没有反复诵读的了。

‘‘Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

338再者，婆罗门，当一个人内心被掉举追悔占据、被掉举追悔缠缚时，对于已生起的掉举追悔，他不能如实地了知从它出离的方法。在这种时候，他既无法如实地知道和看见自己的利益，也无法如实地知道和看见别人的利益……乃至无法如实地知道和看见自他两方的利益。即便是那些他长久以来反复诵读的圣典，这时也记不起来，更不用说那些没有反复诵读的了。

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

339婆罗门，就好像一个水盆被风吹动，摇晃震荡，泛起波浪。一个有眼睛的人想照着自己的脸，他根本无法如实地看见或认出自己的相貌。同样的，婆罗门，当一个人内心被掉举追悔占据、被掉举追悔缠缚时，对于已生起的掉举追悔，他不能如实地了知从它出离的方法。在这种时候，他既无法如实地知道和看见自己的利益，也无法如实地知道和看见别人的利益……乃至无法如实地知道和看见自他两方的利益。即便是那些他长久以来反复诵读的圣典，这时也记不起来，更不用说那些没有反复诵读的了。

‘‘Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

340再者，婆罗门，当一个人内心被疑占据、被疑缠缚时，对于已生起的疑，他不能如实地了知从它出离的方法。在这种时候，他既无法如实地知道和看见自己的利益，也无法如实地知道和看见别人的利益……乃至无法如实地知道和看见自他两方的利益。即便是那些他长久以来反复诵读的圣典，这时也记不起来，更不用说那些没有反复诵读的了。

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

341婆罗门，就像一个水盆，里面的水浑浊、晃动、全是污泥，被放在暗处。在那里，一个有眼睛的人想察看自己脸的倒影，是没法如实知道、没法看到的。同样地，婆罗门，当一个人的心被疑缠住、被疑压垮的时候，他对于已生起的疑，没法如实了知出离它的方法。这时，他没法如实看清自己的利益，也没法如实看清他人的利益，也没法如实看清自他两方面的利益。那些长久以来反复读诵过的经典，这时也想不起来了，更何况那些没怎么读诵过的。婆罗门，就是这个原因、这个条件，使得有时连长久以来反复读诵过的经典都想不起来，更不用说那些没怎么读诵过的了。

‘‘Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo yenekadā dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

342婆罗门，而当一个人的心没被欲贪缠住、没被欲贪压垮，并且如实了知已生起的欲贪的出离方法时，他就能如实看清自己的利益，也能如实看清他人的利益，也能如实看清自他两方面的利益。那些长久以来没怎么读诵过的经典，这时也会浮现在脑海里，更何况那些反复读诵过的。

‘‘Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

343婆罗门，就像一个水盆，里面的水没混杂紫胶、没混杂姜黄、没混杂靛蓝、也没混杂茜草染料。在那里，一个有眼睛的人想察看自己脸的倒影，就能如实知道、如实看到。同样地，婆罗门，当一个人的心没被欲贪缠住、没被欲贪压垮，并且如实了知已生起的欲贪的出离方法时……（中略）。

‘‘Seyyathāpi , brāhmaṇa, udapatto asaṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti…pe….

344再者，婆罗门，当一个人的心没被嗔恚缠住、没被嗔恚压垮，并且如实了知已生起的嗔恚的出离方法时，他就能如实看清自己的利益……他人的利益……自他两方面的利益。那些长久以来没怎么读诵过的经典，这时也会浮现在脑海里，更何况那些反复读诵过的。

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

345婆罗门，就像一个水盆，里面的水没被火烧得沸腾，没滚烫，没冒着热气。在那里，一个有眼睛的人想察看自己脸的倒影，就能如实知道、如实看到。同样地，婆罗门，当一个人的心没被嗔恚缠住、没被嗔恚压垮，并且如实了知已生起的嗔恚的出离方法时，他就能如实看清自己的利益……他人的利益……自他两方面的利益。那些长久以来没怎么读诵过的经典，这时也会浮现在脑海里，更何况那些反复读诵过的。

‘‘Seyyathāpi, brāhmaṇa, udapatto na agginā santatto na pakkuthito na usmudakajāto, tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya . Evameva kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

346再者，婆罗门，当一个人的心没被昏沉睡眠缠住、没被昏沉睡眠压垮，并且如实了知已生起的昏沉睡眠的出离方法时，他就能如实看清自己的利益……他人的利益……自他两方面的利益。那些长久以来没怎么读诵过的经典，这时也会浮现在脑海里，更何况那些反复读诵过的。

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

347婆罗门，就好像一个水盆没有被苔藓和水草覆盖。有眼力的人站在那儿看自己脸的样子，就能如实知道、如实看见。同样地，婆罗门，当他的心没有被昏沉睡眠缠住、没有被昏沉睡眠压垮的时候，对于已经生起的昏沉睡眠，他如实知道它的出离。在那个时候，他自己的利益，他如实知道、如实看见；他人的利益……乃至……两方面的利益，他也如实知道、如实看见。即使很久没有温习过的教法，这时也能回想起来，更不用说那些经常温习的了。

‘‘Seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

348婆罗门，还有，当他的心没有被掉举恶作缠住、没有被掉举恶作压垮的时候，对于已经生起的掉举恶作，他如实知道它的出离。在那个时候，他自己的利益，他如实知道、如实看见；他人的利益……乃至……两方面的利益，他也如实知道、如实看见。即使很久没有温习过的教法，这时也能回想起来，更不用说那些经常温习的了。

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

349婆罗门，就好像一个水盆没有被风吹动、没有摇晃、没有震荡、没有起波纹。有眼力的人站在那儿看自己脸的样子，就能如实知道、如实看见。同样地，婆罗门，当他的心没有被掉举恶作缠住、没有被掉举恶作压垮的时候，对于已经生起的掉举恶作，他如实知道它的出离。在那个时候，他自己的利益，他如实知道、如实看见；他人的利益……乃至……两方面的利益，他也如实知道、如实看见。即使很久没有温习过的教法，这时也能回想起来，更不用说那些经常温习的了。

‘‘Seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi…pe… ubhayatthampi… dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

350婆罗门，还有，当他的心没有被疑缠住、没有被疑压垮的时候，对于已经生起的疑，他如实知道它的出离。在那个时候，他自己的利益，他如实知道、如实看见；他人的利益，在那个时候他也如实知道、如实看见；两方面的利益，在那个时候他也如实知道、如实看见。即使很久没有温习过的教法，这时也能回想起来，更不用说那些经常温习的了。

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti , attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

351婆罗门，就好像一个水盆是清澈的、透明的、没有浑浊的，被放在亮处。有眼力的人站在那儿看自己脸的样子，就能如实知道、如实看见。同样地，婆罗门，当他的心没有被疑缠住、没有被疑压垮的时候，对于已经生起的疑，他如实知道它的出离。在那个时候，他自己的利益，他如实知道、如实看见；他人的利益，在那个时候他也如实知道、如实看见；两方面的利益，在那个时候他也如实知道、如实看见。即使很久没有温习过的教法，这时也能回想起来，更不用说那些经常温习的了。婆罗门，这就是那个原因、那个条件，使得有时候即使很久没有温习过的教法也能回想起来，更不用说那些经常温习的了。

‘‘Seyyathāpi , brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo yenekadā dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

352婆罗门，这七觉支不是障碍、不是盖、不是心的杂染。它们修习了、多修习了，就能导向明与解脱之果的证得。是哪七个呢？婆罗门，念觉支不是障碍、不是盖、不是心的杂染，修习了、多修习了，就能导向明与解脱之果的证得……乃至……舍觉支，婆罗门，不是障碍、不是盖、不是心的杂染，修习了、多修习了，就能导向明与解脱之果的证得。婆罗门，这七觉支不是障碍、不是盖、不是心的杂染，修习了、多修习了，就能导向明与解脱之果的证得。这么说的时候，桑伽罗婆婆罗门对世尊说：“太殊胜了，乔达摩先生！……请乔达摩先生接受我为在家弟子，从今天起尽形寿归依。”第五经。

‘‘Sattime , brāhmaṇa, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, brāhmaṇa, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī’’ti. Evaṃ vutte saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

3536. 无畏经

6. Abhayasuttaṃ

3546. 无畏经

6. Abhayasuttaṃ

237如是我闻：一时，世尊住在王舍城鹫峰山。那时，阿巴亚王子去见世尊；抵达后，礼敬世尊，在一旁坐下。在一旁坐下的阿巴亚王子对世尊如此说：「尊者，富兰那迦叶如是说：『无因、无缘于无智、不见。无因、无缘，无智、不见生起。无因、无缘于智、见。无因、无缘，智、见生起。』在此，世尊说什么？」「王子，有因、有缘于无智、不见。有因、有缘，无智、不见生起。王子，有因、有缘于智、见。有因、有缘，智、见生起。」

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho abhayo rājakumāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca – ‘‘pūraṇo, bhante, kassapo evamāha – ‘natthi hetu, natthi paccayo aññāṇāya adassanāya. Ahetu, appaccayo aññāṇaṃ adassanaṃ hoti. Natthi hetu, natthi paccayo ñāṇāya dassanāya. Ahetu, appaccayo ñāṇaṃ dassanaṃ hotī’ti. Idha bhagavā kimāhā’’ti? ‘‘Atthi, rājakumāra, hetu, atthi paccayo aññāṇāya adassanāya. Sahetu, sappaccayo aññāṇaṃ adassanaṃ hoti. Atthi , rājakumāra, hetu, atthi paccayo ñāṇāya dassanāya. Sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī’’ti.

356“那么，大德，什么是无知和无见的因，什么是它的缘？怎样才是有因、有缘的无知和无见呢？”“王子，当一个人用被感官欲望缠缚、被感官欲望控制的心住着的时候，对于已生起的感官欲望的出离，不如实知、不如实见——王子，这也是无知和无见的因，这也是它的缘。这样，无知和无见就是有因、有缘的。

‘‘Katamo pana, bhante, hetu, katamo paccayo aññāṇāya adassanāya? Kathaṃ sahetu, sappaccayo aññāṇaṃ adassanaṃ hotī’’ti? ‘‘Yasmiṃ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ na jānāti na passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hoti.

357“再者，王子，当一个人用被嗔恚缠缚、被嗔恚控制的心住着的时候……用被昏沉睡眠缠缚……用被掉举后悔缠缚……用被疑惑缠缚、被疑惑控制的心住着的时候，对于已生起的疑惑的出离，不如实知、不如实见——王子，这也是无知和无见的因，这也是它的缘。这样，无知和无见就是有因、有缘的。”

‘‘Puna caparaṃ, rājakumāra, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena…pe… thinamiddhapariyuṭṭhitena… uddhaccakukkuccapariyuṭṭhitena… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ na jānāti na passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hotī’’ti.

358“大德，这个法门的名称是什么呢？”“王子，这些就叫做盖。”“确实，世尊，它们是盖；确实，善逝，它们是盖！大德，哪怕只被一个盖所制伏，都不能如实知、如实见，更何况是被五个盖呢？”

‘‘Ko nāmāyaṃ, bhante, dhammapariyāyo’’ti? ‘‘Nīvaraṇā nāmete, rājakumārā’’ti. ‘‘Taggha, bhagavā, nīvaraṇā; taggha, sugata, nīvaraṇā! Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṃ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi?

359“那么，大德，什么是知和见的因，什么是它的缘？怎样才是有因、有缘的知和见呢？”“王子，在此，比丘修习念觉支，依止远离、依止离贪、依止灭、转向舍遣。他用修习念觉支所培育的心，如实知、如实见——王子，这也是知和见的因，这也是它的缘。这样，知和见就是有因、有缘的。

‘‘Katamo pana, bhante, hetu, katamo paccayo ñāṇāya dassanāya? Kathaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī’’ti? ‘‘Idha , rājakumāra, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So satisambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya. Evampi sahetu, sappaccayo ñāṇaṃ dassanaṃ hoti.

360“再者，王子，比丘……修习舍觉支，依止远离、依止离贪、依止灭、转向舍遣。他用修习舍觉支所培育的心，如实知、如实见——王子，这也是知和见的因，这也是它的缘。这样，知和见就是有因、有缘的。”

‘‘Puna caparaṃ, rājakumāra, bhikkhu…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So upekkhāsambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya. Evaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī’’ti.

361「尊者，这个法门叫什么名字？」「王子，这些名为觉支。」「世尊，确实是觉支；善逝，确实是觉支！尊者，即使具备一觉支，也能如实知、见，何况七觉支呢？尊者，我登上鹫峰山时的身疲劳、心疲劳，那也已平息了，我也已现观法。」第六经。

‘‘Ko nāmāyaṃ, bhante, dhammapariyāyo’’ti? ‘‘Bojjhaṅgā nāmete, rājakumārā’’ti. ‘‘Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā! Ekamekenapi kho, bhante, bojjhaṅgena samannāgato yathābhūtaṃ jāneyya passeyya, ko pana vādo sattahi bojjhaṅgehi? Yopi me, bhante, gijjhakūṭaṃ pabbataṃ ārohantassa kāyakilamatho cittakilamatho, sopi me paṭippassaddho, dhammo ca me abhisamito’’ti. Chaṭṭhaṃ.

362论议品第六

Sākacchavaggo chaṭṭho.

363其摄颂——

Tassuddānaṃ –

364其摄颂——

Tassuddānaṃ –

365食、方便、道，慈与燃烧，

Āhārā pariyāyamaggi, mettaṃ saṅgāravena ca;

366阿巴亚被问问题，于鹫峰山。

Abhayo pucchito pañhaṃ, gijjhakūṭamhi pabbateti.

3677. 入出息品

7. Ānāpānavaggo

3687. 入出息品

7. Ānāpānavaggo

3691. 骨大果经

1. Aṭṭhikamahapphalasuttaṃ

238在舍卫城。“比丘们，骨想，修习、多修习，会有大果报、大利益。比丘们，怎样修习、多修习骨想，才会有大果报、大利益呢？比丘们，在这里，比丘修习伴随骨想的念觉支，依止远离、依止离贪、依止灭尽、转向舍遣……修习伴随骨想的舍觉支，依止远离、依止离贪、依止灭尽、转向舍遣。比丘们，这样修习、这样多修习骨想，就会有大果报、大利益。”

Sāvatthinidānaṃ . ‘‘Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā’’ti.

371某果经

Aññataraphalasuttaṃ

372某果经

Aññataraphalasuttaṃ

373比丘们，修习骨想、多修习骨想，可以预期获得两种果位中的一种：就在现法中证得究竟智，或者如果还有剩余的执取，证得不还果。比丘们，怎样修习骨想、怎样多修习骨想，才能预期获得两种果位中的一种呢？在这里，比丘修习伴随骨想的念觉支……修习伴随骨想的舍觉支，依止远离、依止离贪、依止灭、转向舍遣。比丘们，这样修习骨想、这样多修习骨想，就能预期获得两种果位中的一种——就在现法中证得究竟智，或者如果还有剩余的执取，证得不还果。

‘‘Aṭṭhikasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. Kathaṃ bhāvitāya ca kho , bhikkhave, aṭṭhikasaññāya kathaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitāya kho, bhikkhave, aṭṭhikasaññāya evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti.

374大义经

Mahatthasuttaṃ

375大义经

Mahatthasuttaṃ

376比丘们，修习骨想、多修习骨想，能导向大安住。比丘们，怎样修习骨想、怎样多修习骨想，才能导向大安住呢？在这里，比丘修习伴随骨想的念觉支……修习伴随骨想的舍觉支，依止远离、依止离贪、依止灭、转向舍遣。比丘们，这样修习骨想、这样多修习骨想，就能导向大安住。这是第一。

‘‘Aṭṭhikasaññā , bhikkhave, bhāvitā bahulīkatā mahato atthāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato atthāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato atthāya saṃvattatī’’ti.

377离轭安稳经

Yogakkhemasuttaṃ

378离轭安稳经

Yogakkhemasuttaṃ

379比丘们，修习骨想、多修习骨想，能导向大安稳。比丘们，怎样修习骨想、怎样多修习骨想，才能导向大安稳呢？在这里，比丘修习伴随骨想的念觉支……修习伴随骨想的舍觉支，依止远离、依止离贪、依止灭、转向舍遣。比丘们，这样修习骨想、这样多修习骨想，就能导向大安稳。

‘‘Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato yogakkhemāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato yogakkhemāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato yogakkhemāya saṃvattatī’’ti.

380悚惧经

Saṃvegasuttaṃ

381悚惧经

Saṃvegasuttaṃ

382「诸比丘，骨想已修习、已多修习，导向大悚惧。诸比丘，骨想如何修习、如何多修习，导向大悚惧呢？诸比丘，于此，比丘修习伴随骨想的念觉支……修习伴随骨想的舍觉支，依远离、依离贪、依灭、转向于舍。诸比丘，骨想如此修习、如此多修习，导向大悚惧。」

‘‘Aṭṭhikasaññā , bhikkhave, bhāvitā bahulīkatā mahato saṃvegāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato saṃvegāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato saṃvegāya saṃvattatī’’ti.

383安乐住经

Phāsuvihārasuttaṃ

384安乐住经

Phāsuvihārasuttaṃ

385「诸比丘，骨想已修习、已多修习，导向大安乐住。诸比丘，骨想如何修习、如何多修习，导向大安乐住呢？诸比丘，于此，比丘修习伴随骨想的念觉支……修习伴随骨想的舍觉支，依远离、依离贪、依灭、转向于舍。诸比丘，骨想如此修习、如此多修习，导向大安乐住。」第一。

‘‘Aṭṭhikasaññā , bhikkhave, bhāvitā bahulīkatā mahato phāsuvihārāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato phāsuvihārāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato phāsuvihārāya saṃvattatī’’ti. Paṭhamaṃ.

3862. 虫聚经

2. Puḷavakasuttaṃ

3872. 虫聚经

2. Puḷavakasuttaṃ

239比丘们，修习蛆虫想、多修习蛆虫想……第二。

‘‘Puḷavakasaññā , bhikkhave, bhāvitā…pe… dutiyaṃ.

3893. 青瘀经

3. Vinīlakasuttaṃ

3903. 青瘀经

3. Vinīlakasuttaṃ

240比丘们，应当修习瘀青想……乃至……这是第三种。

‘‘Vinīlakasaññā, bhikkhave…pe… tatiyaṃ.

3924. 断坏经

4. Vicchiddakasuttaṃ

241比丘们，应当修习断坏想……乃至……这是第四种。

‘‘Vicchiddakasaññā, bhikkhave…pe… catutthaṃ.

3945. 膨胀经

5. Uddhumātakasuttaṃ

242比丘们，应当修习膨胀想……乃至……这是第五种。

‘‘Uddhumātakasaññā, bhikkhave…pe… pañcamaṃ.

3966. 慈经

6. Mettāsuttaṃ

3976. 慈经

6. Mettāsuttaṃ

243比丘们，修习慈心、多修习……乃至……这是第六种。

‘‘Mettā, bhikkhave, bhāvitā…pe… chaṭṭhaṃ.

3997. 悲经

7. Karuṇāsuttaṃ

4007. 悲经

7. Karuṇāsuttaṃ

244比丘们，修习悲心、多修习……乃至……这是第七种。

‘‘Karuṇā, bhikkhave, bhāvitā…pe… sattamaṃ.

4028. 喜经

8. Muditāsuttaṃ

4038. 喜经

8. Muditāsuttaṃ

245比丘们，修习喜心、多修习……乃至……这是第八种。

‘‘Muditā, bhikkhave, bhāvitā…pe… aṭṭhamaṃ.

4059. 舍经

9. Upekkhāsuttaṃ

4069. 舍经

9. Upekkhāsuttaṃ

246「诸比丘！舍已修习……第九。」

‘‘Upekkhā , bhikkhave, bhāvitā…pe… navamaṃ.

40810. 入出息经

10. Ānāpānasuttaṃ

40910. 入出息经

10. Ānāpānasuttaṃ

247比丘们，入出息念……修习、多修习……第十。

‘‘Ānāpānassati , bhikkhave, bhāvitā…pe… dasamaṃ.

411入出息品第七

Ānāpānavaggo sattamo.

412其摄颂——

Tassuddānaṃ –

413其摄颂——

Tassuddānaṃ –

414骨想、蛆虫想、青瘀想、穿孔想、肿胀想为第五；

Aṭṭhikapuḷavakaṃ vinīlakaṃ, vicchiddakaṃ uddhumātena pañcamaṃ;

415慈、悲、喜、舍，加上入出息念，这十种。

Mettā karuṇā muditā upekkhā, ānāpānena te dasāti.

4168. 灭品

8. Nirodhavaggo

4171. 不净经

1. Asubhasuttaṃ

4188. 灭品

8. Nirodhavaggo

4191. 不净经

1. Asubhasuttaṃ

248比丘们，应当修习不净想……这是第一项。

‘‘Asubhasaññā , bhikkhave…pe… paṭhamaṃ.

4212. 死经

2. Maraṇasuttaṃ

4222. 死经

2. Maraṇasuttaṃ

249比丘们，应当修习死想……这是第二项。

‘‘Maraṇasaññā , bhikkhave…pe… dutiyaṃ.

4243. 食厌逆经

3. Āhārepaṭikūlasuttaṃ

250比丘们，应当修习对食物生起厌逆想……这是第三项。

‘‘Āhāre paṭikūlasaññā, bhikkhave…pe… tatiyaṃ.

4264. 不乐经

4. Anabhiratisuttaṃ

4274. 不乐经

4. Anabhiratisuttaṃ

251比丘们，应当修习对一切世间不乐想……这是第四项。

‘‘Sabbaloke anabhiratisaññā, bhikkhave…pe… catutthaṃ.

4295. 无常经

5. Aniccasuttaṃ

4305. 无常经

5. Aniccasuttaṃ

252比丘们，应当修习无常想……这是第五项。

‘‘Aniccasaññā, bhikkhave…pe… pañcamaṃ.

4326. 苦经

6. Dukkhasuttaṃ

4336. 苦经

6. Dukkhasuttaṃ

253比丘们，应当修习于无常中见苦想……这是第六项。

‘‘Anicce dukkhasaññā, bhikkhave…pe… chaṭṭhaṃ.

4357. 无我经

7. Anattasuttaṃ

4367. 无我经

7. Anattasuttaṃ

254比丘们，在苦上修习无我想……第七。

‘‘Dukkhe anattasaññā, bhikkhave…pe… sattamaṃ.

4388. 舍断经

8. Pahānasuttaṃ

4398. 舍断经

8. Pahānasuttaṃ

255比丘们，修习舍断想……第八。

‘‘Pahānasaññā, bhikkhave…pe… aṭṭhamaṃ.

4419. 离贪经

9. Virāgasuttaṃ

4429. 离贪经

9. Virāgasuttaṃ

256比丘们，修习离贪想……第九。

‘‘Virāgasaññā, bhikkhave…pe… navamaṃ.

44410. 灭经

10. Nirodhasuttaṃ

44510. 灭经

10. Nirodhasuttaṃ

257比丘们，修习、多修习灭想，能带来大果报、大利益。比丘们，怎样修习灭想、怎样多修习它，才能带来大果报、大利益呢？比丘们，这里一位比丘，修习伴随着灭想的念觉支……修习伴随着灭想的舍觉支，依止远离、依止离贪、依止灭、转向舍遣。比丘们，这样修习灭想、这样多修习它，就能带来大果报、大利益。

‘‘Nirodhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, nirodhasaññā kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… nirodhasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, nirodhasaññā evaṃ bahulīkatā mahapphalā hoti mahānisaṃsāti.

447比丘们，修习、多修习灭想，可以预期两种果报中的一种——当生彻底证知，或者如果还有残余执取，则成为不来者。比丘们，怎样修习灭想、怎样多修习它，才可以预期两种果报中的一种——当生彻底证知，或者如果还有残余执取，则成为不来者呢？比丘们，这里一位比丘，修习伴随着灭想的念觉支……修习伴随着灭想的舍觉支，依止远离、依止离贪、依止灭、转向舍遣。比丘们，这样修习灭想、这样多修习它，就可以预期两种果报中的一种——当生彻底证知，或者如果还有残余执取，则成为不来者。

‘‘Nirodhasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. Kathaṃ bhāvitāya, bhikkhave, nirodhasaññāya kathaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā? Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… nirodhasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitāya kho, bhikkhave, nirodhasaññāya evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti.

448比丘们，修习、多修习灭想，能导向大利益，能导向大安稳，能导向大警觉，能导向大安住。比丘们，怎样修习灭想、怎样多修习它，才能导向大利益，导向大安稳，导向大警觉，导向大安住呢？比丘们，这里一位比丘，修习伴随着灭想的念觉支……修习伴随着灭想的舍觉支，依止远离、依止离贪、依止灭、转向舍遣。比丘们，这样修习灭想、这样多修习它，就能导向大利益，导向大安稳，导向大警觉，导向大安住。第十经。

‘‘Nirodhasaññā, bhikkhave, bhāvitā bahulīkatā mahato atthāya saṃvattati, mahato yogakkhemāya saṃvattati, mahato saṃvegāya saṃvattati, mahato phāsuvihārāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, nirodhasaññā kathaṃ bahulīkatā mahato atthāya saṃvattati, mahato yogakkhemāya saṃvattati, mahato saṃvegāya saṃvattati, mahato phāsuvihārāya saṃvattati? Idha, bhikkhave , bhikkhu nirodhasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… nirodhasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, nirodhasaññā evaṃ bahulīkatā mahato atthāya saṃvattati, mahato yogakkhemāya saṃvattati, mahato saṃvegāya saṃvattati, mahato phāsuvihārāya saṃvattatī’’ti. Dasamaṃ.

449灭品第八

Nirodhavaggo aṭṭhamo.

450其摄颂——

Tassuddānaṃ –

451其摄颂——

Tassuddānaṃ –

452不净、死、食厌、对一切世间不喜乐；

Asubhamaraṇaāhāre, paṭikūlaanabhiratena ;

453无常、苦、无我、舍断，离贪、灭，此等为十。

Aniccadukkhaanattapahānaṃ, virāganirodhena te dasāti.

4549. 恒河重复品

9. Gaṅgāpeyyālavaggo

4551-12. 恒河等经

1-12. Gaṅgānadīādisuttaṃ

258-269「诸比丘，譬如恒河向东低斜、向东倾斜、向东流注；同样地，诸比丘，比丘修习七觉支、多修习七觉支者，向涅槃低斜、向涅槃倾斜、向涅槃流注。诸比丘，比丘如何修习七觉支、多修习七觉支而向涅槃低斜、向涅槃倾斜、向涅槃流注呢？诸比丘，于此，比丘修习念觉支……(中略)……修习舍觉支，依止远离、依止离贪、依止灭、转向舍遣……(中略)……诸比丘，比丘如此修习七觉支、多修习七觉支者，向涅槃低斜、向涅槃倾斜、向涅槃流注。」(应详述直至寻求之文句)。

‘‘Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… evaṃ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti. (Yāva esanā pāḷi vitthāretabbā).

457恒河中略品第九

Gaṅgāpeyyālavaggo navamo.

458其摄颂——

Tassuddānaṃ –

459其摄颂——

Tassuddānaṃ –

460六经倾向东方，六经则倾向大海；

Cha pācīnato ninnā, cha ninnā ca samuddato;

461这两组六经共成十二，此品因此而得名。

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

46210. 不放逸品

10. Appamādavaggo

46310. 不放逸品

10. Appamādavaggo

4641-10. 如来等经

1-10. Tathāgatādisuttaṃ

270「诸比丘，凡诸有情，无足、二足、四足或多足者……」应详述。

‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vāti vitthāretabbaṃ .

466不放逸品第十

Appamādavaggo dasamo.

467其摄颂——

Tassuddānaṃ –

468其摄颂——

Tassuddānaṃ –

469如来、足迹、屋顶，根、心材与茉莉；

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

470国王、月亮和太阳，连同布经成为第十。

Rājā candimasūriyā ca, vatthena dasamaṃ padanti.

471(不放逸品应依觉支详述于觉支相应)

(Appamādavaggo bojjhaṅgasaṃyuttassa bojjhaṅgavasena vitthāretabbā).

47211. 力量所需品

11. Balakaraṇīyavaggo

4731-12. 力等经

1-12. Balādisuttaṃ

4741-12. 力等经

1-12. Balādisuttaṃ

280比丘们，正如任何需要力量的工作被进行……

‘‘Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti…pe… .

476力所作品第十一

Balakaraṇīyavaggo ekādasamo.

477其摄颂——

Tassuddānaṃ –

478其摄颂——

Tassuddānaṃ –

479力、种子、龙、树、水瓶与针，

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

480以虚空与二云、船、客与河为名的经。

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

481（应像《觉支相应》中的《作力品》那样，依觉支来详细展开。）

(Balakaraṇīyavaggo bojjhaṅgasaṃyuttassa bojjhaṅgavasena vitthāretabbā).

48212. 寻求品

12. Esanāvaggo

4831-10. 寻求等经

1-10. Esanādisuttaṃ

48412. 寻求品

12. Esanāvaggo

4851-10. 寻求等经

1-10. Esanādisuttaṃ

292比丘们，有这三种寻求。哪三种？欲的寻求、有的寻求、梵行的寻求。应当详述。

‘‘Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanāti vitthāretabbaṃ.

487寻求品第十二

Esanāvaggo dvādasamo.

488其摄颂——

Tassuddānaṃ –

489其摄颂——

Tassuddānaṃ –

490寻求、分别、漏、有与三种苦性；

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

491不耕之地、垢、束缚、受、渴爱与渴。

Khilaṃ malañca nīgho ca, vedanā taṇhā tasināya cāti.

492（觉支相应的寻求品，应从依止远离的方面详细展开。）

(Bojjhaṅgasaṃyuttassa esanāpeyyālaṃ vivekanissitato vitthāretabbaṃ).

49313. 暴流品

13. Oghavaggo

4941-8. 暴流等经

1-8. Oghādisuttaṃ

49513. 暴流品

13. Oghavaggo

4961-8. 暴流等经

1-8. Oghādisuttaṃ

302“比丘们，有这四种暴流。哪四种？欲暴流、有暴流、见暴流、无明暴流。”应详细展开。

‘‘Cattārome bhikkhave , oghā. Katame cattāro? Kāmogho, bhavogho, diṭṭhogho, avijjoghoti vitthāretabbaṃ.

49810. 上分经

10. Uddhambhāgiyasuttaṃ

311起源于舍卫城。“比丘们，有这五种上分结。哪五种？色贪、无色贪、慢、掉举、无明——比丘们，这些就是五种上分结。比丘们，为了对这五种上分结彻底证知、彻底理解、彻底灭尽、彻底舍弃，应当修习七觉支。哪七个呢？比丘们，这里，一位比丘修习念觉支，依止远离、依止离贪、依止灭、转向舍遣……修习舍觉支，以调伏贪为终点、以调伏嗔为终点、以调伏痴为终点……以不死为归宿、以不死为依归、以不死为终点……倾向于涅槃、斜向于涅槃、导向涅槃。比丘们，为了对这五种上分结彻底证知、彻底理解、彻底灭尽、彻底舍弃，就应当修习这七觉支。”第十经。

Sāvatthinidānaṃ. ‘‘Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave , pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya satta bojjhaṅgā bhāvetabbā. Katame satta? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ… amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ… nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Imesaṃ kho, bhikkhave, bhikkhu pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime satta bojjhaṅgā bhāvetabbā’’ti. Dasamaṃ.

500暴流品第十三

Oghavaggo terasamo.

501其摄颂——

Tassuddānaṃ –

502暴流品第十三

Oghavaggo terasamo.

503其摄颂——

Tassuddānaṃ –

504洪流、束缚、执取，种种缠结与随眠；

Ogho yogo upādānaṃ, ganthā anusayena ca;

505欲功德、盖、蕴、下与上分。

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyānīti.

50614. 恒河重复品

14. Punagaṅgāpeyyālavaggo

507再恒河等经

Punagaṅgānadīādisuttaṃ

508品第十四

Vaggo cuddasamo.

509摄颂 –

Uddānaṃ –

510品第十四

Vaggo cuddasamo.

511摄颂 –

Uddānaṃ –

512六向东倾斜，六倾斜向大海；

Cha pācīnato ninnā, cha ninnā ca samuddato;

513此二六成为十二，因此称为品。

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

514觉支相应的“恒河广说”部分，应按照“贪欲”的类别来详细展开。

(Bojjhaṅgasaṃyuttassa gaṅgāpeyyālaṃ rāgavasena vitthāretabbaṃ).

515第十五品：再一个不放逸品。

15. Punaappamādavaggo

516如来等经

Tathāgatādisuttaṃ

517第十五

Pannarasamo.

518摄颂 –

Uddānaṃ –

519如来等经

Tathāgatādisuttaṃ

520第十五

Pannarasamo.

521摄颂 –

Uddānaṃ –

522如来、足迹、屋顶，根、心材、茉莉；

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

523王、月、日，以衣为第十足迹。

Rājā candimasūriyā ca, vatthena dasamaṃ padanti.

524不放逸品应按照“贪欲”的类别来详细展开。

(Appamādavaggo rāgavasena vitthāretabbo).

52516. 又力所作品

16. Punabalakaraṇīyavaggo

526再力等经

Punabalādisuttaṃ

527第十六

Soḷasamo.

528摄颂 –

Uddānaṃ –

529再力等经

Punabalādisuttaṃ

530第十六

Soḷasamo.

531摄颂 –

Uddānaṃ –

532力、种子、龙、树、瓶与针，

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

533以虚空与二云、船、客、河。

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

534（觉支相应的力所作品，应依贪欲而详说。）

(Bojjhaṅgasaṃyuttassa balakaraṇīyavaggo rāgavasena vitthāretabbo).

53517. 再寻求品

17. Punaesanāvaggo

536再寻求等经

Punaesanādisuttaṃ

53717. 再寻求品

17. Punaesanāvaggo

538再寻求等经

Punaesanādisuttaṃ

539再寻求品第十七

Punaesanāvaggo sattarasamo.

540摄颂 –

Uddānaṃ –

541摄颂 –

Uddānaṃ –

542寻求、施设、漏、有与三苦性，

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

543荒芜、垢秽、苦恼，感受、渴爱、渴求。

Khilaṃ malañca nīgho ca, vedanātaṇhā tasināya cāti.

54418. 再暴流品

18. Punaoghavaggo

545再暴流等经

Punaoghādisuttaṃ

54618. 再暴流品

18. Punaoghavaggo

547再暴流等经

Punaoghādisuttaṃ

548觉支相应再暴流品第十八

Bojjhaṅgasaṃyutassa punaoghavaggo aṭṭhārasamo.

549摄颂 –

Uddānaṃ –

550摄颂 –

Uddānaṃ –

551暴流、轭、取、结、随眠，

Ogho yogo upādānaṃ, ganthā anusayena ca;

552欲的功德、盖、蕴、上分结。

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyānīti.

553（以调伏贪为究竟、以调伏嗔为究竟、以调伏痴为究竟的品，应当详细说明。）（凡是道相应中应当详细说明的，在觉支相应中也应当详细说明。）

(Rāgavinayapariyosāna-dosavinayapariyosāna-mohavinayapariyosānavaggo vitthāretabbo). (Yadapi maggasaṃyuttaṃ vitthāretabbaṃ, tadapi bojjhaṅgasaṃyuttaṃ vitthāretabbaṃ).

554觉支相应第二

Bojjhaṅgasaṃyuttaṃ dutiyaṃ.