SN 51 · 7. 神足相应
17. 神足相应
7. Iddhipādasaṃyuttaṃ
21. 洽巴喇品
1. Cāpālavaggo
31. 彼岸经
1. Apārasuttaṃ
813比丘们，这四神足如果修习、多修习，能导向从此岸到彼岸。哪四个呢？比丘们，在此，比丘修习具备欲定勤行成就的神足，修习具备精进定勤行成就的神足，修习具备心定勤行成就的神足，修习具备观定勤行成就的神足。比丘们，正是这四神足，如果修习、多修习，能导向从此岸到彼岸。第一经。
‘‘Cattārome bhikkhave, iddhipādā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī’’ti. Paṭhamaṃ.
52. 错失经
2. Viraddhasuttaṃ
814比丘们，任何人如果缺漏了这四神足，那他们就是缺漏了能正确灭尽苦的圣道。比丘们，任何人如果圆满了这四神足，那他们就是圆满了能正确灭尽苦的圣道。哪四个呢？比丘们，在此，比丘修习具备欲定勤行成就的神足，修习具备精进定勤行成就的神足，修习具备心定勤行成就的神足，修习具备观定勤行成就的神足。比丘们，任何人如果缺漏了这四神足，那他们就是缺漏了能正确灭尽苦的圣道。比丘们，任何人如果圆满了这四神足，那他们就是圆满了能正确灭尽苦的圣道。第二经。
‘‘Yesaṃ kesañci, bhikkhave, cattāro iddhipādā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, cattāro iddhipādā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Yesaṃ kesañci, bhikkhave, ime cattāro iddhipādā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ime cattāro iddhipādā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī’’ti. Dutiyaṃ.
73. 圣经
3. Ariyasuttaṃ
815比丘们，这四神足，如果被修习、大量修习，会有大果报、大利益。比丘们，四神足是如何被修习、大量修习，才会有大果报、大利益的呢？比丘们，在此，一位比丘修习‘具备欲之定与勤行成就’的神足，他这样思惟：‘我的‘欲’既不能变得萎靡不振，也不能变得过于亢奋；既不能向内收缩，也不能向外散乱。’ 他安住于‘前后想’：后如前，前如后；下如上，上如下；夜如昼，昼如夜。就这样，他以一种开放的、不被缠缚的心，去培育那具有光辉的心。
‘‘Cattārome , bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, cattāro iddhipādā kathaṃ bahulīkatā mahapphalā honti mahānisaṃsā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati’. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
94. 厌离经
4. Nibbidāsuttaṃ
816“诸比丘，这四神足，当已修习、已多修习时，会有大果报、大利益。”
‘‘Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā’’.
115. 神足处经
5. Iddhipadesasuttaṃ
817“比丘们，无论过去世有哪些沙门或婆罗门圆满成就了神力，他们全都是因为修习并反复练习这四种神足的缘故。比丘们，无论未来世有哪些沙门或婆罗门将圆满成就神力，他们全都将是因为修习并反复练习这四种神足的缘故。比丘们，无论现在有哪些沙门或婆罗门圆满成就神力，他们全都是因为修习并反复练习这四种神足的缘故。”
‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādesuṃ, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādessanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādenti , sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
13是哪四个呢？比丘们，这里，比丘修习具备欲定勤行成就的神足，修习具备精进定勤行成就的神足，修习具备心定勤行成就的神足，修习具备观定勤行成就的神足。比丘们，正是因为修习、多修习了这四神足，比丘便能通过漏尽，在当下亲自以证智体证并安住于无漏的心解脱与慧解脱。第八经。
‘‘Katamesaṃ catunnaṃ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Aṭṭhamaṃ.
146. 成就经
6. Samattasuttaṃ
818诸比丘，过去世任何沙门或婆罗门，亲身证得种种神通变化——从一人变为多人，从多人变为一人；显现与隐没；穿越墙壁、城垣、山岳而不受阻隔，如行于虚空；在土中出没如在水中；在水面上行而不破水面，如行于地上；于虚空中结跏趺而行，如鸟飞翔；以手触摸日月这般具大威力、大神通者；甚至以身体随意自在到达梵天世界——所有这些，都是因为他们修习并大量实践了四神足。
‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ – ekopi hutvā bahudhā ahesuṃ, bahudhāpi hutvā eko ahesuṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā agamaṃsu, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ akaṃsu, seyyathāpi udake; udakepi abhijjamāne agamaṃsu, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamiṃsu, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasiṃsu parimajjiṃsu; yāva brahmalokāpi kāyena vasaṃ vattesuṃ, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
16“是哪四种呢？比丘们，这里，一位比丘修习具足欲定勤行成就的神足，修习具足精进定……心定……观定勤行成就的神足。比丘们，无论过去世有哪些沙门或婆罗门在这些神足上获得成就，他们全都是因为修习并反复练习这四种神足的缘故。比丘们，无论未来世有哪些沙门或婆罗门将在这些神足上获得成就，他们全都将是因为修习并反复练习这四种神足的缘故。比丘们，无论现在有哪些沙门或婆罗门在这些神足上获得成就，他们全都是因为修习并反复练习这四种神足的缘故。” 第五经。
‘‘Katamesaṃ catunnaṃ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādesuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādessanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādenti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā’’ti. Pañcamaṃ.
177. 比丘经
7. Bhikkhusuttaṃ
819“比丘们，无论过去世有哪些比丘，通过灭尽诸漏，在当下亲自以慧观作证、进入并住于无漏的心解脱与慧解脱，他们全都是因为修习并反复练习这四种神足的缘故。比丘们，无论未来世有哪些比丘，将通过灭尽诸漏，在当下亲自以慧观作证、进入并住于无漏的心解脱与慧解脱，他们全都将是因为修习并反复练习这四种神足的缘故。比丘们，无论现在有哪些比丘，通过灭尽诸漏，在当下亲自以慧观作证、进入并住于无漏的心解脱与慧解脱，他们全都是因为修习并反复练习这四种神足的缘故。”
‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
19“是哪四种呢？比丘们，这里，一位比丘修习具足欲定勤行成就的神足，修习具足精进定……心定……观定勤行成就的神足。比丘们，无论过去世有哪些沙门或婆罗门圆满成就了神力，他们全都是因为修习并反复练习这四种神足的缘故。比丘们，无论未来世有哪些沙门或婆罗门将圆满成就神力，他们全都将是因为修习并反复练习这四种神足的缘故。比丘们，无论现在有哪些沙门或婆罗门圆满成就神力，他们全都是因为修习并反复练习这四种神足的缘故。” 第六经。
‘‘Katamesaṃ catunnaṃ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādesuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādessanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādenti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā’’ti. Chaṭṭhaṃ.
208. 佛经
8. Buddhasuttaṃ
820“比丘们，有这四种神足。哪四种呢？比丘们，这里，一位比丘修习具足欲定勤行成就的神足，修习具足精进定……心定……观定勤行成就的神足。比丘们，这就是四种神足。比丘们，正因为修习并反复练习这四种神足，如来才被称为‘阿拉汉、正等正觉者’。” 第八经。
‘‘Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā . Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato ‘arahaṃ sammāsambuddho’ti vuccatī’’ti. Aṭṭhamaṃ.
229. 智经
9. Ñāṇasuttaṃ
821'这是具备欲定勤行成就的神足'——诸比丘，对于这些前所未闻的法，在我心中生起了眼，生起了智，生起了慧，生起了明，生起了光。'而这具备欲定勤行成就的神足是应当修习的'——诸比丘，……'已经修习了'——诸比丘，对于这些前所未闻的法，在我心中生起了眼，生起了智，生起了慧，生起了明，生起了光。
‘‘‘Ayaṃ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṃ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
24'这是具备精进定勤行成就的神足'——诸比丘，对于这些前所未闻的法，在我心中生起了眼，生起了智，生起了慧，生起了明，生起了光。'而这具备精进定勤行成就的神足是应当修习的'——诸比丘，……'已经修习了'——诸比丘，对于这些前所未闻的法，在我心中生起了眼，生起了智，生起了慧，生起了明，生起了光。
‘‘‘Ayaṃ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṃ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
25'这是具备心定勤行成就的神足'——诸比丘，对于这些前所未闻的法，在我心中生起了眼，生起了智，生起了慧，生起了明，生起了光。'而这具备心定勤行成就的神足是应当修习的'——诸比丘，……'已经修习了'——诸比丘，对于这些前所未闻的法，在我心中生起了眼，生起了智，生起了慧，生起了明，生起了光。
‘‘‘Ayaṃ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṃ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
26'这是具备观定勤行成就的神足'——诸比丘，对于这些前所未闻的法，在我心中生起了眼，生起了智，生起了慧，生起了明，生起了光。'而这具备观定勤行成就的神足是应当修习的'——诸比丘，……'已经修习了'——诸比丘，对于这些前所未闻的法，在我心中生起了眼，生起了智，生起了慧，生起了明，生起了光。第九经。
‘‘‘Ayaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti. Navamaṃ.
2710. 塔庙经
10. Cetiyasuttaṃ
822如是我闻：有一次，世尊住在毗舍离的大林重阁讲堂。那时，世尊在午前时分，穿好下衣，拿着钵和上衣，进入毗舍离托钵乞食。在毗舍离乞食回来，吃完饭后，世尊对具寿阿难说："阿难，带上坐垫，我们去遮婆罗塔庙那里作白天休息。""好的，世尊。"具寿阿难答应世尊后，拿着坐垫，紧跟在世尊身后。那时，世尊走到遮婆罗塔庙，走到后，在铺设好的座位上坐下。具寿阿难也顶礼世尊后，坐在一旁。世尊对坐在一旁的具寿阿难这样说：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘gaṇhāhi, ānanda, nisīdanaṃ. Yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divāvihārāyā’’ti. ‘‘Evaṃ bhante’’ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –
29"阿难，毗舍离令人喜爱，优楼频螺塔庙令人喜爱，乔达摩卡塔庙令人喜爱，七聚塔庙令人喜爱，多子塔庙令人喜爱，沙兰达达塔庙令人喜爱，遮婆罗塔庙令人喜爱。阿难，任何人只要修习、多修习四神足，以它为车乘，以它为立足处，稳固安立，熟练精通，善加努力，如果他想的话，就可以住世一劫或超过一劫。而阿难，如来已经修习、多修习四神足，以它为车乘，以它为立足处，稳固安立，熟练精通，善加努力。阿难，如来如果想的话，就可以住世一劫或超过一劫。"
‘‘Ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ , ramaṇīyaṃ sārandadaṃ cetiyaṃ , ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti.
30即使世尊给出了这样明显的暗示，给出了这样清楚的信号，阿难尊者还是没能领悟。他没有这样请求世尊：“尊者，世尊啊，请您住世一劫吧！善至啊，请您住世一劫吧！为了大众的利益、为了大众的安乐、出于对世间的悲悯、为了诸天与人类的福祉、利益和安乐。”因为他的心那时已经被魔罗占据了。
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti yathā taṃ mārena pariyuṭṭhitacitto.
31第二次，世尊…… 第三次，世尊又对阿难尊者说：“阿难啊，毗舍离是个让人愉快的地方，乌德纳塔庙让人愉快，乔达摩卡塔庙让人愉快，七聚塔庙让人愉快，多子塔庙让人愉快，萨兰达达塔庙让人愉快，遮婆罗塔庙也让人愉快。阿难，对于任何一个已经修习了四神足、反复修习、以它为车乘、以它为根基、稳固确立、熟练掌握、彻底精勤于它的人来说，如果他愿意，他就能住世一劫，或者超出的一劫。阿难，如来已经修习了四神足、反复修习、以它为车乘、以它为根基、稳固确立、熟练掌握、彻底精勤于它。阿难，如来如果愿意，也能住世一劫，或者超出的一劫。”
Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti.
32即使世尊给出了这样明显的暗示，给出了这样清楚的信号，阿难尊者还是没能领悟。他没有这样请求世尊：“尊者，世尊啊，请您住世一劫吧！善至啊，请您住世一劫吧！为了大众的利益、为了大众的安乐、出于对世间的悲悯、为了诸天与人类的福祉、利益和安乐。”因为他的心那时已经被魔罗占据了。
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti yathā taṃ mārena pariyuṭṭhitacitto.
33于是，世尊对阿难尊者说：“你去吧，阿难，现在你觉得是时候做什么，就去做什么吧。”“好的，尊者。”阿难尊者回应了世尊，便从座位上起身，向世尊行礼，右绕之后，在不远处的一棵树下坐着。那时，阿难尊者刚离开不久，邪恶的魔罗就来到世尊那里，到了之后，他对世尊这样说：“尊者，世尊，现在就彻底涅槃吧！善至，现在就彻底涅槃吧！尊者，世尊，现在就是彻底涅槃的时候了。世尊您曾经说过这样的话呀，尊者：‘邪恶者，我不会彻底涅槃，只要我的比丘弟子们还没有变得聪明、受过良好训练、自信无畏、博学多闻、持守正法、依法次法而行、行于正途、随法而行，能够从我这个老师这里学到教导后，去宣讲、教导、宣说、确立、开显、分析、阐明它，当有外道的非难兴起时，能依正法善巧地予以降伏，然后去展现有神变力的法义。’
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘gaccha kho tvaṃ, ānanda, yassa dāni kālaṃ maññasī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi. Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato ! Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima , parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti , uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’’’ti.
34尊者，而现在呢，确实有世尊您的比丘弟子们，他们已经变得聪明、受过良好训练、自信无畏、博学多闻、持守正法、依法次法而行、行于正途、随法而行，他们从您这位老师这里学到了教导后，就能宣讲、教导、宣说、确立、开显、分析、阐明它，当有外道的非难兴起时，能依正法善巧地予以降伏，然后去展现有神变力的法义。尊者，世尊，现在就彻底涅槃吧！善至，现在就彻底涅槃吧！尊者，世尊，现在就是彻底涅槃的时候了。
Santi kho pana, bhante, etarahi bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato! Parinibbānakālo dāni, bhante, bhagavato.
35尊者，世尊以前确实说过这样的话：‘魔罗，我不会般涅槃，除非我的男居士们……除非我的女居士们成为我的弟子——她们善巧、有学、自信、多闻、持法者，依法次法而行，行于正行，随法而行；她们掌握了各自的师承之后，便会宣讲、教导、确立、开演、分析、阐明、揭示法义；当外来的论难生起时，她们能依法如实给予有力驳斥，并宣说具足神变的法。’
‘‘Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me upāsakā…pe… yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’’’ti.
36尊者，现在确实有世尊的女弟子比丘尼们——她们善巧、有学、自信、多闻、持法者，依法次法而行，行于正行，随法而行；她们掌握了各自的师承之后，便宣讲、教导、确立、开演、分析、阐明、揭示法义；当外来的论难生起时，她们能依法如实给予有力驳斥，并宣说具足神变的法。尊者，现在请世尊般涅槃吧，现在请善逝般涅槃吧！尊者，现在是世尊般涅槃的时候了。
‘‘Santi kho pana, bhante, etarahi bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato! Parinibbānakālo dāni, bhante, bhagavato.
37尊者，世尊以前确实说过这样的话：‘魔罗，我不会般涅槃，除非我这梵行已经成就、兴盛、广布、流传、遍及众人、广为人知，直到在天神和人类当中被妥善地宣扬。’而尊者，现在世尊的梵行已经成就、兴盛、广布、流传、遍及众人、广为人知，直到在天神和人类当中被妥善地宣扬了。尊者，现在请世尊般涅槃吧，现在请善逝般涅槃吧。尊者，现在是世尊般涅槃的时候了。
‘‘Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthāritaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita’nti. Tayidaṃ, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthāritaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato’’ti.
38尊者，现在确实有世尊的男居士弟子们……女居士弟子们——她们善巧、有学、自信、多闻、持法者，依法次法而行，行于正行，随法而行；她们掌握了各自的师承之后，便宣讲、教导、确立、开演、分析、阐明、揭示法义；当外来的论难生起时，她们能依法如实给予有力驳斥，并宣说具足神变的法。尊者，现在请世尊般涅槃吧，现在请善逝般涅槃吧！尊者，现在是世尊般涅槃的时候了。
‘‘Santi kho pana, bhante, etarahi upāsakā…pe… upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo , sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato! Parinibbānakālo dāni, bhante, bhagavato.
39尊者，世尊您还曾说过这样的话：‘邪恶者，我不会彻底涅槃，只要我的比丘尼女弟子们还没有变得聪明、受过良好训练、自信无畏、博学多闻、持守正法、依法次法而行、行于正途、随法而行，能够从我这个老师这里学到教导后，去宣讲、教导、宣说、确立、开显、分析、阐明它，当有外道的非难兴起时，能依正法善巧地予以降伏，然后去展现有神变力的法义。’
‘‘Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’’’ti.
40听了这话，世尊对魔罗波旬这样说：‘波旬，你不必多虑了。如来的般涅槃不久就会发生。从现在起，三个月过后，如来将般涅槃。’那时，世尊在遮婆罗塔庙，正念、正知地舍弃了寿行。当世尊舍弃寿行之时，大地剧烈震动，景象可怖，令人毛发竖立，天鼓也隆隆作响。那时，世尊了知此义，在那时，以这偈颂发出如下感叹：
Evaṃ vutte bhagavā māraṃ pāpimantaṃ etadavoca – ‘‘appossukko tvaṃ, pāpima, hohi. Na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’’ti. Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako lomahaṃso, devadundubhiyo ca phaliṃsu. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
41‘那堪与不堪量的存在，这造作有为之行，牟尼已将其寿行放下。’
‘‘Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;
42内心喜悦，入定，粉碎了像盔甲一样的轮回之因。第十经。
Ajjhattarato samāhito, abhindi kavacamivattasambhava’’nti. dasamaṃ;
43它的摄颂：
Tassuddānaṃ –
44遮巴拉品第一
Cāpālavaggo paṭhamo.
45其摄颂──
Tassuddānaṃ –
46此岸经、失弃经，圣者经、厌离经；
Apārāpi viraddho ca, ariyā nibbidāpi ca;
47部份经、完全经、比丘经，佛陀经、智经、塔庙经。
Padesaṃ samattaṃ bhikkhu, buddhaṃ ñāṇañca cetiyanti.
48第二品 震动宫殿品。
2. Pāsādakampanavaggo
491. 过去经
1. Pubbasuttaṃ
823以舍卫城为背景。 “比丘们，在我觉悟之前，还是未觉悟的菩萨时，心里生起这个想法：‘什么是修习神足的道路，什么是修习神足的实践方法呢？’ 比丘们，那时我心里又这样想：‘在此，比丘修习具备欲定勤行成就的神足——像这样，我的意愿不会消沉，也不会太过高昂，内心不会萎缩，也不会向外散乱。他保持着前后想：前如后，后如前；下如上，上如下；昼如夜，夜如昼。如此，他以开阔、无遮蔽的心，修习充满光明的心。 他修习精进定……心定……他修习具备观定勤行成就的神足——像这样，我的观不会消沉，也不会太过高昂，内心不会萎缩，也不会向外散乱。他保持着前后想：前如后，后如前；下如上，上如下；昼如夜，夜如昼。如此，他以开阔、无遮蔽的心，修习充满光明的心。’”
Sāvatthinidānaṃ . ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho maggo, kā paṭipadā iddhipādabhāvanāyā’ti ? Tassa mayhaṃ, bhikkhave, etadahosi – ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti . Vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ yathā rattiṃ tathā divā’ – iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
51他修习具足精进定和勤行成就的神足，这样修习：我的精进将不会太松懈，也不会太亢奋，不会向内收缩，也不会向外散乱。他安住于前后想——前面是怎样的，后面就是怎样；后面是怎样的，前面就是怎样；下面是怎样的，上面就是怎样；上面是怎样的，下面就是怎样；白天是怎样的，夜晚就是怎样；夜晚是怎样的，白天就是怎样。如此，他以开阔、没有遮蔽、充满光明的心来修习心。
‘‘Vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me vīriyaṃ na ca atilīnaṃ bhavissati, na ca atippaggahitaṃ bhavissati, na ca ajjhattaṃ saṃkhittaṃ bhavissati, na ca bahiddhā vikkhittaṃ bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
52他修习具足心定和勤行成就的神足，这样修习：我的心将不会太松懈，也不会太亢奋，不会向内收缩，也不会向外散乱。他安住于前后想——前面是怎样的，后面就是怎样；后面是怎样的，前面就是怎样；下面是怎样的，上面就是怎样；上面是怎样的，下面就是怎样；白天是怎样的，夜晚就是怎样；夜晚是怎样的，白天就是怎样。如此，他以开阔、没有遮蔽、充满光明的心来修习心。
‘‘Cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me cittaṃ na ca atilīnaṃ bhavissati, na ca atippaggahitaṃ bhavissati, na ca ajjhattaṃ saṃkhittaṃ bhavissati, na ca bahiddhā vikkhittaṃ bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
53他修习具足观定和勤行成就的神足，这样修习：我的观察将不会太松懈，也不会太亢奋，不会向内收缩，也不会向外散乱。他安住于前后想——前面是怎样的，后面就是怎样；后面是怎样的，前面就是怎样；下面是怎样的，上面就是怎样；上面是怎样的，下面就是怎样；白天是怎样的，夜晚就是怎样；夜晚是怎样的，白天就是怎样。如此，他以开阔、没有遮蔽、充满光明的心来修习心。
‘‘Vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati , na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
54比丘，当四神足这样被修习、这样被充分培育时，他就能体验到种种神变：从一个人变成多人，从多人变成一个人；显身，隐身；毫无阻碍地穿墙、穿壁、穿山，就像在虚空中行走一样；在地里沉没、冒出，就像在水里一样；在水面上行走而不被水所破，就像走在地上一样；在虚空中盘腿而行，就像长着翅膀的飞鸟；用他的手抚摸、擦拭这样有大神通、有大威力的太阳和月亮；甚至能以身自在到达梵天世界。
‘‘Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.
55比丘，当四神足这样被修习、这样被充分培育时，他以清净、超越人类界限的天耳，能听到两种声音——天界的声音和人间的，无论远近。
‘‘Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, dūre santike cāti.
56比丘，当四神足这样被修习、这样被充分培育时，他以自心透彻地了知其他众生、其他人的心。有贪的心，他清楚地知道‘这是有贪的心’；离贪的心，他清楚地知道‘这是离贪的心’；有嗔的心，他清楚地知道‘这是有嗔的心’；离嗔的心，他清楚地知道‘这是离嗔的心’；有痴的心，他清楚地知道‘这是有痴的心’；离痴的心，他清楚地知道‘这是离痴的心’；收缩的心，他清楚地知道‘这是收缩的心’；散乱的心，他清楚地知道‘这是散乱的心’；广大心，他清楚地知道‘这是广大心’；不广大心，他清楚地知道‘这不是广大心’；有上心，他清楚地知道‘这是有上心’；无上心，他清楚地知道‘这是无上心’；得定的心，他清楚地知道‘这是得定的心’；未得定的心，他清楚地知道‘这是未得定的心’；解脱的心，他清楚地知道‘这是解脱的心’；未解脱的心，他清楚地知道‘这是未解脱的心’。
‘‘Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti; sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti; vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti; samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti; vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ citta’nti pajānāti; vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti; mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti; amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti; sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti; anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti; samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti; asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti; vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti; avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti’’.
57比丘们，当四神足这样被修习、这样被大量修习后，他就能回忆起种种过去世。那就是：一生、两生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，以及世界处在坏劫的无数期、世界处在成劫的无数期、世界处在成坏劫的无数期。他忆念：‘在那里，我曾有这样的名字、这样的族姓、这样的容貌、这样的饮食、这样经历苦乐、这样的寿命长度。从那里死后，我又投生到另一个地方；在那里，我又有了这样的名字、这样的族姓、这样的容貌、这样的饮食、这样经历苦乐、这样的寿命长度。从那里死后，我又投生到这里。’像这样，他带着具体的特征和细节，回忆起种种过去世。
‘‘Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
58比丘们，当四神足这样被修习、这样被大量修习后，他能以清净的、超越凡人的天眼，看见众生死亡、投生，知道他们是低劣还是高尚，是美丽还是丑陋，是投生到了善道还是恶道。他明白众生确实是依照自己的业力而流转：‘尊敬的，这些众生因为具备了身恶行、语恶行、意恶行，辱骂圣者，持有邪见，造作了邪见所成的业；他们在身体崩解、死亡之后，就投生到了苦难之处、恶道、堕落处、地狱。而尊敬的，这些众生因为具备了身善行、语善行、意善行，不辱骂圣者，持有正见，造作了正见所成的业；他们在身体崩解、死亡之后，就投生到了善道、天界。’像这样，他以清净的、超越凡人的天眼，看见众生死亡、投生，知道他们是低劣还是高尚，是美丽还是丑陋，知道他们是依业力而投生到善道还是恶道。
‘‘Evaṃ bhāvitesu kho bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
59比丘们，当四神足这样被修习、这样被大量修习后，他就能在当下，通过自己亲自的证知、体证并安住于因漏尽而来的、无漏的心解脱和慧解脱。” 第一段。
‘‘Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Paṭhamaṃ.
602. 大果经
2. Mahapphalasuttaṃ
824比丘们，这四神足如果修习、多修习，是圣的、出离的，能引导修行者正确地灭尽苦。哪四个呢？比丘们，在此，比丘修习具备欲定勤行成就的神足，修习具备精进定勤行成就的神足，修习具备心定勤行成就的神足，修习具备观定勤行成就的神足。比丘们，正是这四神足，如果修习、多修习，是圣的、出离的，能引导修行者正确地灭尽苦。第三经。
‘‘Cattārome , bhikkhave, iddhipādā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… iddhipādaṃ bhāveti, vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā’’ti. Tatiyaṃ.
62他修习‘具备精进之定……（中略）……具备心之定……（中略）……具备观之定与勤行成就’的神足，他这样思惟：‘我的‘观’既不能变得萎靡不振，也不能变得过于亢奋；既不能向内收缩，也不能向外散乱。’ 他安住于‘前后想’：后如前，前如后；下如上，上如下；夜如昼，昼如夜。就这样，他以一种开放的、不被缠缚的心，去培育那具有光辉的心。比丘们，四神足就是这样被修习、这样被大量修习后，才会有大果报、大利益。
‘‘Vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati’. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Evaṃ bhāvitā kho, bhikkhave, cattāro iddhipādā evaṃ bahulīkatā mahapphalā honti mahānisaṃsā.
63“诸比丘，当一位比丘这样修习、这样大量修习了四神足之后，他就能体验到种种不同的神通力：能从一个变成多个，从多个变成一个……乃至能以身体自在掌控梵天界。诸比丘，当一位比丘这样修习、这样大量修习了四神足之后，由于灭尽了烦恼，他就在当下，亲自以证智作证并具足而住于无烦恼的心解脱、慧解脱。” 第一经。
‘‘Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Paṭhamaṃ.
64确实，比丘们，比丘如果这样修习、这样多修习了四神足，就能亲身体验各种神通变化：从一个变成多个，从多个变成一个……乃至能以身体自在掌控远至梵天的世界。确实，比丘们，比丘如果这样修习、这样多修习了四神足，就能通过灭尽烦恼，在当下亲自以智慧体证并安住于无漏的心解脱、慧解脱。” 第十经。
‘‘Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu, anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Dasamaṃ.
65它的目录偈颂是：
Tassuddānaṃ –
663. 欲定经
3. Chandasamādhisuttaṃ
825诸比丘们，如果比丘依靠意愿而获得定力，获得心一境性，这就叫做“欲定”。他为了不让那些还没有生起的邪恶不善法生起，而激发意愿、努力、策励精进、提振心、奋力去修；为了断除那些已经生起的邪恶不善法，而激发意愿、努力、策励精进、提振心、奋力去修；为了让那些还没有生起的善法生起，而激发意愿、努力、策励精进、提振心、奋力去修；为了让那些已经生起的善法保持、不遗忘、增长、广大、得到修习、走向圆满，而激发意愿、努力、策励精进、提振心、奋力去修。这些就叫做“勤行”。如此，这个意愿、这个欲定、以及这些勤行——诸比丘们，这就叫做“具备欲定和勤行成就的神足”。
‘‘Chandaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ – ayaṃ vuccati chandasamādhi. So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ime vuccanti ‘padhānasaṅkhārā’ti. Iti ayañca chando, ayañca chandasamādhi, ime ca padhānasaṅkhārā – ayaṃ vuccati, bhikkhave, ‘chandasamādhippadhānasaṅkhārasamannāgato iddhipādo’’’.
68诸比丘们，如果比丘依靠精进而获得定力，获得心一境性，这就叫做“精进定”。他为了不让那些还没有生起的……乃至……为了让那些已经生起的善法保持、不遗忘、增长、广大、得到修习、走向圆满，而激发意愿、努力、策励精进、提振心、奋力去修。这些就叫做“勤行”。如此，这个精进、这个精进定、以及这些勤行——诸比丘们，这就叫做“具备精进定和勤行成就的神足”。
‘‘Vīriyaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ – ayaṃ vuccati ‘vīriyasamādhi’. So anuppannānaṃ…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ime vuccanti ‘padhānasaṅkhārā’ti. Iti idañca vīriyaṃ, ayañca vīriyasamādhi, ime ca padhānasaṅkhārā – ayaṃ vuccati, bhikkhave, ‘vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo’’’.
69诸比丘们，如果比丘依靠心而获得定力，获得心一境性，这就叫做“心定”。他为了不让那些还没有生起的邪恶不善法……乃至……为了让那些已经生起的善法保持、不遗忘、增长、广大、得到修习、走向圆满，而激发意愿、努力、策励精进、提振心、奋力去修。这些就叫做“勤行”。如此，这个心、这个心定、以及这些勤行——诸比丘们，这就叫做“具备心定和勤行成就的神足”。
‘‘Cittaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ – ayaṃ vuccati ‘cittasamādhi’. So anuppannānaṃ pāpakānaṃ…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ime vuccanti ‘padhānasaṅkhārā’ti. Iti idañca cittaṃ, ayañca cittasamādhi, ime ca padhānasaṅkhārā – ayaṃ vuccati, bhikkhave, ‘cittasamādhippadhānasaṅkhārasamannāgato iddhipādo’’’.
70诸比丘们，如果比丘依靠观而获得定力，获得心一境性，这就叫做“观定”。他为了不让那些还没有生起的邪恶不善法生起，而激发意愿、努力、策励精进、提振心、奋力去修……乃至……为了让那些已经生起的善法保持、不遗忘、增长、广大、得到修习、走向圆满，而激发意愿、努力、策励精进、提振心、奋力去修。这些就叫做“勤行”。如此，这个观、这个观定、以及这些勤行——诸比丘们，这就叫做“具备观定和勤行成就的神足”。第三品。
‘‘Vīmaṃsaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ – ayaṃ vuccati ‘vīmaṃsāsamādhi’. So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ime vuccanti ‘padhānasaṅkhārā’ti . Iti ayañca vīmaṃsā, ayañca vīmaṃsāsamādhi, ime ca padhānasaṅkhārā – ayaṃ vuccati, bhikkhave, ‘vīmaṃsāsamādhippadhānasaṅkhārasamannāgato iddhipādo’’’ti. Tatiyaṃ.
714. 目犍连经
4. Moggallānasuttaṃ
826如是我闻：有一次，世尊住在舍卫城的东园鹿母讲堂。那时，有许多比丘住在鹿母讲堂的楼下，他们躁动、傲慢、轻浮、多嘴、言语散乱、忘失正念、不正知、心不专一、心意游荡、诸根外放。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena sambahulā bhikkhū heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā.
73那时，世尊对具寿大目犍连说：“目犍连，那些一起修行的同梵行者，现在住在鹿母讲堂下层，他们浮躁、傲慢、散漫、多嘴、言语杂乱、失念、不正知、不定、心思狂乱、根门放逸。去吧，目犍连，去激发他们的警惕心。”
Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘ete kho, moggallāna, sabrahmacārino heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā. Gaccha, moggallāna, te bhikkhū saṃvejehī’’ti.
74“是的，尊者！”具寿大目犍连回应世尊后，便发动了那样的神变之力，用大脚趾将鹿母讲堂震动、剧烈震动、大幅度摇动。这时，那些比丘们受到惊吓，汗毛直竖，站到一旁说：“真是稀有啊，各位！真是不可思议啊，各位！这座鹿母讲堂本来背风而立，地基深厚，埋设牢固，不动不摇，可现在竟然被震动、剧烈震动、大幅度摇动了！”
‘‘Evaṃ, bhante’’ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāresi yathā pādaṅguṭṭhakena migāramātupāsādaṃ saṅkampesi sampakampesi sampacālesi. Atha kho te bhikkhū saṃviggā lomahaṭṭhajātā ekamantaṃ aṭṭhaṃsu – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito’’ti!
75那时，世尊就朝那些比丘们走去。走近后，世尊对那些比丘们说：“比丘们，你们为什么受惊吓、汗毛直竖地站在一旁？”他们回答：“真是稀有啊，尊者！真是不可思议啊，尊者！这座鹿母讲堂本来背风而立，地基深厚，埋设牢固，不动不摇，可现在竟然被震动、剧烈震动、大幅度摇动了！”世尊说：“比丘们，那是目犍连比丘为了激发你们的警惕心，用大脚趾将鹿母讲堂震动、剧烈震动、大幅度摇动的。比丘们，你们怎么看？目犍连比丘是因为修习了什么法、多修了什么法，才有这样大的神通力、这样大的威力？”比丘们回答：“尊者，法以世尊为根本，以世尊为引导，以世尊为归依。尊者，善哉！请世尊亲自开示这番话的意义。比丘们听闻世尊所说后，将会牢记。
Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū bhagavā etadavoca – ‘‘kiṃ nu tumhe, bhikkhave, saṃviggā lomahaṭṭhajātā ekamantaṃ ṭhitā’’ti? ‘‘Acchariyaṃ, bhante, abbhutaṃ bhante! Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito’’ti! ‘‘Tumheva kho, bhikkhave, saṃvejetukāmena moggallānena bhikkhunā pādaṅguṭṭhakena migāramātupāsādo, saṅkampito sampakampito sampacālito. Taṃ kiṃ maññatha, bhikkhave, katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo’’ti ? ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.
76“那么，比丘们，仔细听。比丘们，目犍连比丘正是因为修习四神足、多修四神足，才有这样大的神通力、这样大的威力。是哪四种呢？比丘们，在这里，目犍连比丘修习具备欲定与勤行成就的神足，修习具备精进定……具备心定……修习具备观定与勤行成就的神足——‘这样，我的观不会过于懈怠，也不会过于亢奋；不会向内收缩，也不会向外散乱’。他以前后想而住——前如后，后如前；下如上，上如下；昼如夜，夜如昼。这样，他以敞开、无覆蔽的心，修习光耀明净的心。比丘们，目犍连比丘正是因为修习这四神足、多修这四神足，才有这样大的神通力、这样大的威力。而且，比丘们，目犍连比丘正是因为修习这四神足、多修这四神足，能体会各种神变……乃至以身体自在运转于梵天界……而且，比丘们，目犍连比丘正是因为修习这四神足、多修这四神足，通过烦恼的灭尽，在现法中以自己的胜智证悟并安住于无漏的心解脱、慧解脱。”第四。
‘‘Tena hi, bhikkhave, suṇātha. Catunnaṃ kho, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo. Katamesaṃ catunnaṃ? Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati; na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati’. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo. Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti…pe… imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Catutthaṃ.
775. 伍纳巴婆罗门经
5. Uṇṇābhabrāhmaṇasuttaṃ
827如是我闻：有一次，具寿阿难住在拘睒弥的瞿师罗园。那时，乌那婆罗门走到具寿阿难那里。到达后，与具寿阿难互相问候。在令人欢喜、值得怀念的问候话语说完后，他坐在一旁。坐在一旁的乌那婆罗门对具寿阿难说：“阿难尊者，在沙门乔达摩座下修习梵行，是为了什么目的呢？”“婆罗门，是为了断除欲望。”
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho uṇṇābho brāhmaṇo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uṇṇābho brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘kimatthiyaṃ nu kho, bho ānanda, samaṇe gotame brahmacariyaṃ vussatī’’ti? ‘‘Chandappahānatthaṃ kho, brāhmaṇa, bhagavati brahmacariyaṃ vussatī’’ti.
79“那么，阿难尊者，是否有一条道路、一种方法，能用来断除这个欲望呢？”“婆罗门，确实有一条道路、一种方法，能用来断除这个欲望。”
‘‘Atthi pana, bho ānanda, maggo atthi paṭipadā etassa chandassa pahānāyā’’ti? ‘‘Atthi kho, brāhmaṇa, maggo atthi paṭipadā etassa chandassa pahānāyā’’ti.
80“那么，阿难尊师，什么是道路，什么是修行方法，可以舍断这个欲望呢？”“婆罗门，在此，比丘修习具备欲定勤行成就的神足，修习具备精进定……心定……观定勤行成就的神足。婆罗门，这就是为了舍断这个欲望的道路和修行方法。”
‘‘Katamo pana, bho ānanda, maggo katamā paṭipadā etassa chandassa pahānāyā’’ti? ‘‘Idha, brāhmaṇa, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ kho, brāhmaṇa, maggo ayaṃ paṭipadā etassa chandassa pahānāyā’’ti.
81“既然如此，阿难尊师，那是有变成没有。用欲望去舍断欲望——这是不可能的。”“那么，婆罗门，我就反过来问你。你怎样能接受，就那样回答。你怎么想，婆罗门：你之前有‘我要去园林’的欲望吗？当你到了园林，那个相应的欲望就平息了吗？”“是的，尊师。”“你之前有‘我要去园林’的精进吗？当你到了园林，那个相应的精进就平息了吗？”“是的，尊师。”“你之前有‘我要去园林’的心吗？当你到了园林，那个相应的心就平息了吗？”“是的，尊师。”“你之前有‘我要去园林’的观吗？当你到了园林，那个相应的观就平息了吗？”“是的，尊师。”
‘‘Evaṃ sante, bho ānanda, santakaṃ hoti no asantakaṃ. Chandeneva chandaṃ pajahissatīti – netaṃ ṭhānaṃ vijjati’’. ‘‘Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā taṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, ahosi te pubbe chando ‘ārāmaṃ gamissāmī’ti? Tassa te ārāmagatassa yo tajjo chando so paṭippassaddho’’ti? ‘‘Evaṃ , bho’’. ‘‘Ahosi te pubbe vīriyaṃ ‘ārāmaṃ gamissāmī’ti? Tassa te ārāmagatassa yaṃ tajjaṃ vīriyaṃ taṃ paṭippassaddha’’nti? ‘‘Evaṃ, bho’’. ‘‘Ahosi te pubbe cittaṃ ‘ārāmaṃ gamissāmī’ti? Tassa te ārāmagatassa yaṃ tajjaṃ cittaṃ taṃ paṭippassaddha’’nti? ‘‘Evaṃ, bho’’. ‘‘Ahosi te pubbe vīmaṃsā ‘ārāmaṃ gamissāmī’ti? Tassa te ārāmagatassa yā tajjā vīmaṃsā sā paṭippassaddhā’’ti? ‘‘Evaṃ, bho’’.
82“同样地，婆罗门，那位比丘是阿拉汉、漏尽者，已住于成就，所作已作，放下重担，达到目标，有结已彻底断尽，以正智解脱。他之前为了证得阿拉汉的欲望，在证得阿拉汉后，那个相应的欲望就平息了；之前为了证得阿拉汉的精进，证得后那个相应的精进就平息了；之前为了证得阿拉汉的心，证得后那个相应的心就平息了；之前为了证得阿拉汉的观，证得后那个相应的观就平息了。你怎么想，婆罗门，在这样的情况下，是有，还是无有呢？”
‘‘Evameva kho, brāhmaṇa, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa yo pubbe chando ahosi arahattappattiyā, arahattappatte yo tajjo chando so paṭippassaddho; yaṃ pubbe vīriyaṃ ahosi arahattappattiyā, arahattappatte yaṃ tajjaṃ vīriyaṃ taṃ paṭippassaddhaṃ; yaṃ pubbe cittaṃ ahosi arahattappattiyā, arahattappatte yaṃ tajjaṃ cittaṃ taṃ paṭippassaddhaṃ; yā pubbe vīmaṃsā ahosi arahattappattiyā, arahattappatte yā tajjā vīmaṃsā sā paṭippassaddhā. Taṃ kiṃ maññasi, brāhmaṇa, iti evaṃ sante, santakaṃ vā hoti no asantakaṃ vā’’ti?
83“的确，阿难尊师，在这种情况下，是有，不是无有。太奇妙了，阿难尊师，太奇妙了！就像把倒下的扶正，把隐藏的揭开，给迷路的人指路，在黑暗中持油灯，让有眼的人看见物色；同样地，阿难尊师以种种方式阐明了法。阿难尊师，我从今天起归依世尊乔达摩、法以及比丘僧团。请阿难尊师接受我为近事男，从今日起至命终，我终生归依。”第五经。
‘‘Addhā, bho ānanda, evaṃ sante, santakaṃ hoti no asantakaṃ. Abhikkantaṃ, bho ānanda, abhikkantaṃ, bho ānanda! Seyyathāpi, bho ānanda, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā ānandena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho ānanda, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ ānando dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.
846. 第一沙门婆罗门经
6. Paṭhamasamaṇabrāhmaṇasuttaṃ
828比丘们，过去任何沙门或婆罗门成就了神变之力，他们都是因为修习、多修习了这四神足。比丘们，未来任何沙门或婆罗门将要成就神变之力，他们都是因为修习、多修习了这四神足。比丘们，现在任何沙门或婆罗门成就神变之力，他们都是因为修习、多修习了这四神足。
‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādesuṃ sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci , bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādessanti sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādenti sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
86“哪四种呢？诸比丘，在此，比丘修习具备欲定勤行成就的神足，修习具备精进定……心定……具备观定勤行成就的神足。诸比丘，任何过去世的沙门或婆罗门，曾有大神通、大威力，全都是因为这四神足的修习、多修。诸比丘，任何未来世的沙门或婆罗门，将有大神通、大威力，也全都是因为这四神足的修习、多修。诸比丘，任何现在的沙门或婆罗门，有大神通、大威力，也全都是因为这四神足的修习、多修。”第六经。
‘‘Katamesaṃ catunnaṃ? Idha , bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṃ mahānubhāvā, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā bhavissanti mahānubhāvā, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā mahiddhikā mahānubhāvā, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā’’ti. Chaṭṭhaṃ.
877. 第二沙门婆罗门经
7. Dutiyasamaṇabrāhmaṇasuttaṃ
829“诸比丘，任何过去世的沙门或婆罗门，曾有大神通、大威力，全都是因为已修习、多修四神足。诸比丘，任何未来世的沙门或婆罗门，将有大神通、大威力，也全都是因为已修习、多修四神足。诸比丘，任何现在的沙门或婆罗门，有大神通、大威力，也全都是因为已修习、多修四神足。
‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṃ mahānubhāvā, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā bhavissanti mahānubhāvā, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā mahiddhikā mahānubhāvā, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
89诸比丘，未来世任何沙门或婆罗门，将亲身证得种种神通变化——从一人变为多人，从多人变为一人；显现与隐没；穿越墙壁、城垣、山岳而不受阻隔，如行于虚空；在土中出没如在水中；在水面上行而不破水面，如行于地上；于虚空中结跏趺而行，如鸟飞翔；以手触摸日月这般具大威力、大神通者；甚至以身体随意自在到达梵天世界——所有这些，都是因为他们修习并大量实践了四神足。
‘‘Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti – ekopi hutvā bahudhā bhavissanti, bahudhāpi hutvā eko bhavissanti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gamissanti , seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karissanti, seyyathāpi udake; udakepi abhijjamāne gamissanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamissanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasissanti parimajjissanti; yāva brahmalokāpi kāyena vasaṃ vattissanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
90诸比丘，现在任何沙门或婆罗门，正亲身证得种种神通变化——从一人变为多人，从多人变为一人；显现与隐没；穿越墙壁、城垣、山岳而不受阻隔，如行于虚空；在土中出没如在水中；在水面上行而不破水面，如行于地上；于虚空中结跏趺而行，如鸟飞翔；以手触摸日月这般具大威力、大神通者；甚至以身体随意自在到达梵天世界——所有这些，都是因为他们修习并大量实践了四神足。
‘‘Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko honti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti; yāva brahmalokāpi kāyena vasaṃ vattenti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattāti.
91“是哪四种呢？比丘们，这里，一位比丘修习具足欲定勤行成就的神足，修习具足精进定……心定……观定勤行成就的神足。比丘们，无论过去世有哪些比丘，通过灭尽诸漏，在当下亲自以慧观作证、进入并住于无漏的心解脱与慧解脱，他们全都是因为修习并反复练习这四种神足的缘故。比丘们，无论未来世有哪些比丘，将通过灭尽诸漏，在当下亲自以慧观作证、进入并住于无漏的心解脱与慧解脱，他们全都将是因为修习并反复练习这四种神足的缘故。比丘们，无论现在有哪些比丘，通过灭尽诸漏，在当下亲自以慧观作证、进入并住于无漏的心解脱与慧解脱，他们全都是因为修习并反复练习这四种神足的缘故。” 第七经。
‘‘Katamesaṃ catunnaṃ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā’’ti. Sattamaṃ.
92诸比丘，未来世任何沙门或婆罗门，将亲身证得种种神通变化——从一人变为多人……乃至以身体随意自在到达梵天世界——所有这些，都是因为他们修习并大量实践了这四种神足。
‘‘Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti – ekopi hutvā bahudhā bhavissanti…pe… yāva brahmalokāpi kāyena vasaṃ vattissanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
93诸比丘，现在任何沙门或婆罗门，正亲身证得种种神通变化——从一人变为多人……乃至以身体随意自在到达梵天世界——所有这些，都是因为他们修习并大量实践了这四种神足。第七经。
‘‘Ye hi keci bhikkhave etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti…pe… yāva brahmalokāpi kāyena vasaṃ vattenti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā’’ti. Sattamaṃ.
948. 比丘经
8. Bhikkhusuttaṃ
830比丘们，正是因为修习、多修习了这四神足，比丘便能通过漏尽，在当下亲自以证智体证并安住于无漏的心解脱与慧解脱。
‘‘Catunnaṃ, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
96是哪四种呢？诸比丘，这里一位比丘修习具备欲定与勤行成就的神足，修习具备精进定与勤行成就的神足，修习具备心定与勤行成就的神足，修习具备观定与勤行成就的神足。诸比丘，过去世任何沙门或婆罗门，亲身证得种种神通变化——从一人变为多人……乃至以身体随意自在到达梵天世界——所有这些，都是因为他们修习并大量实践了这四种神足。
‘‘Katamesaṃ catunnaṃ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ – ekopi hutvā bahudhā ahesuṃ…pe… yāva brahmalokāpi kāyena vasaṃ vattesuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
979. 神通等教示经
9. Iddhādidesanāsuttaṃ
831比丘们，我将为你们解说：什么是神通，什么是神足，什么是神足的修习，以及导向神足修习的道路。你们仔细听。
‘‘Iddhiṃ vo, bhikkhave, desessāmi iddhipādañca iddhipādabhāvanañca iddhipādabhāvanāgāminiñca paṭipadaṃ. Taṃ suṇātha.
99比丘们，什么是神通？比丘们，这里，比丘能体验各种神通变化：从一个人变成许多人，从许多人变成一个人……乃至能以身随心所欲地支配、掌控身体，范围直到梵天界。比丘们，这就叫做神通。
‘‘Katamā ca, bhikkhave, iddhi? Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti – ayaṃ vuccati, bhikkhave, iddhi.
100比丘们，什么是神足？任何能带来神通获得、神通证得的道路和方法，比丘们，这就叫做神足。
‘‘Katamo ca, bhikkhave, iddhipādo? Yo so, bhikkhave, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati – ayaṃ vuccati, bhikkhave, iddhipādo.
101比丘们，什么是神足的修习？比丘们，这里，比丘修习具备欲定勤行成就的神足，修习具备精进定勤行成就的神足，修习具备心定勤行成就的神足，修习具备观定勤行成就的神足。比丘们，这就叫做神足的修习。
‘‘Katamā ca, bhikkhave, iddhipādabhāvanā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ vuccati, bhikkhave, iddhipādabhāvanā.
102“那么，诸比丘，什么是导向神足修习的道路呢？那就是这圣八支道，也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。诸比丘，这就叫做导向神足修习的道路。” 第九。
‘‘Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā’’ti. Navamaṃ.
10310. 分别经
10. Vibhaṅgasuttaṃ
832比丘们，这四神足如果修习、多修习，能导向彻底的厌离、离欲、灭尽、寂静、证智、正觉、涅槃。哪四个呢？比丘们，在此，比丘修习具备欲定勤行成就的神足，修习具备精进定勤行成就的神足，修习具备心定勤行成就的神足，修习具备观定勤行成就的神足。比丘们，正是这四神足，如果修习、多修习，能导向彻底的厌离、离欲、灭尽、寂静、证智、正觉、涅槃。第四经。
‘‘Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti. Catutthaṃ.
105“那么，诸比丘，四神足是如何修习、如何多修习，才能有大果报、大利益呢？诸比丘，在此，比丘修习那具备欲定勤行成就的神足，心想：‘我的这份欲，将不会过于懈怠，不会过于亢奋，不会向内萎缩，不会向外散乱。’ 他安住于前后想：‘如在前，也在后；如在后，也在前。如在下方，也在上方；如在上方，也在下方。如在白天，也在夜晚；如在夜晚，也在白天。’ 这样，他以开放、不被缠缚的心，修习那光明通达的心。他修习那具备精进定勤行成就的神足……（中略）……修习那具备心定勤行成就的神足……（中略）……修习那具备观定勤行成就的神足，心想：‘我的这份观，将不会过于懈怠，不会过于亢奋，不会向内萎缩，不会向外散乱。’ 他安住于前后想：‘如在前，也在后；如在后，也在前。如在下方，也在上方；如在上方，也在下方。如在白天，也在夜晚；如在夜晚，也在白天。’ 这样，他以开放、不被缠缚的心，修习那光明通达的心。
‘‘Kathaṃ bhāvitā ca, bhikkhave, cattāro iddhipādā kathaṃ bahulīkatā mahapphalā honti mahānisaṃsā? Idha, bhikkhave , bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati’. Pacchāpuresaññī ca viharati – ‘yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ yathā rattiṃ tathā divā’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati’. Pacchāpuresaññī ca viharati – ‘yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
106“那么，诸比丘，什么是过于懈怠的欲？诸比丘，那种和懒惰一起、与懒惰结合的欲。诸比丘，这就叫做过于懈怠的欲。”
‘‘Katamo ca, bhikkhave, atilīno chando? Yo, bhikkhave, chando kosajjasahagato kosajjasampayutto – ayaṃ vuccati, bhikkhave, atilīno chando.
107“那么，诸比丘，什么是过于亢奋的欲？诸比丘，那种和掉举一起、与掉举结合的欲。诸比丘，这就叫做过于亢奋的欲。”
‘‘Katamo ca, bhikkhave, atippaggahito chando? Yo, bhikkhave, chando uddhaccasahagato uddhaccasampayutto – ayaṃ vuccati, bhikkhave, atippaggahito chando.
108“那么，诸比丘，什么是向内萎缩的欲？诸比丘，那种和昏沉睡眠一起、与昏沉睡眠结合的欲。诸比丘，这就叫做向内萎缩的欲。”
‘‘Katamo ca, bhikkhave, ajjhattaṃ saṃkhitto chando? Yo, bhikkhave, chando thinamiddhasahagato thinamiddhasampayutto – ayaṃ vuccati, bhikkhave, ajjhattaṃ saṃkhitto chando.
109诸比丘，什么是向外散乱的欲？诸比丘，那种向外追逐五种感官享乐，被分散、被扩散的欲——这就叫作向外散乱的欲。
‘‘Katamo ca, bhikkhave, bahiddhā vikkhitto chando? Yo, bhikkhave, chando bahiddhā pañca kāmaguṇe ārabbha anuvikkhitto anuvisaṭo – ayaṃ vuccati, bhikkhave, bahiddhā vikkhitto chando.
110诸比丘，比丘如何安住于‘后如前、前如后’的想？诸比丘，在此，比丘对于‘后如前、前如后’的想已经善加领会、善加作意、善加掌握、善加以智慧洞察。诸比丘，比丘这样安住于‘后如前、前如后’的想——如同前面那样后面也那样，如同后面那样前面也那样。
‘‘Kathañca, bhikkhave, bhikkhu pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure? Idha , bhikkhave, bhikkhuno pacchāpuresaññā suggahitā hoti sumanasikatā sūpadhāritā suppaṭividdhā paññāya. Evaṃ kho, bhikkhave, bhikkhu pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure.
111诸比丘，比丘如何安住于‘如下如上，如上如下’？诸比丘，在此，比丘对这个身体，从脚底往上、从头顶往下、以皮肤为边界，观察其中充满了种种不净：‘在这个身体里有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨头、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠系膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿。’诸比丘，比丘这样安住于‘如下如上，如上如下’。
‘‘Kathañca, bhikkhave, bhikkhu yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho viharati? Idha, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti. Evaṃ kho, bhikkhave, bhikkhu yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho viharati.
112诸比丘，比丘如何安住于‘如昼如夜，如夜如昼’？诸比丘，在此，比丘以哪些方式、哪些特征、哪些相状在白天修习具足欲定勤行之神足，他就以同样的方式、特征、相状在夜间修习具足欲定勤行之神足；或者，他以哪些方式、哪些特征、哪些相状在夜间修习具足欲定勤行之神足，他就以同样的方式、特征、相状在白天修习具足欲定勤行之神足。诸比丘，比丘这样安住于‘如昼如夜，如夜如昼’。
‘‘Kathañca , bhikkhave, bhikkhu yathā divā tathā rattiṃ, yathā rattiṃ tathā divā viharati? Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi rattiṃ chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti; yehi vā pana ākārehi yehi liṅgehi yehi nimittehi rattiṃ chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Evaṃ kho, bhikkhave, bhikkhu yathā divā tathā rattiṃ, yathā rattiṃ tathā divā viharati.
113诸比丘，比丘如何以开放、无覆盖的心修习光明之心？诸比丘，在此，比丘对于光明想和昼想已经善加领会、善加确立。诸比丘，比丘这样以开放、无覆盖的心修习光明之心。
‘‘Kathañca , bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti? Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā. Evaṃ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
114诸比丘，什么是过于懈怠的精进？诸比丘，那种与懈怠共存、与懈怠相应的精进——这就叫作过于懈怠的精进。
‘‘Katamañca , bhikkhave, atilīnaṃ vīriyaṃ? Yaṃ, bhikkhave, vīriyaṃ kosajjasahagataṃ kosajjasampayuttaṃ – idaṃ vuccati, bhikkhave, atilīnaṃ vīriyaṃ.
115诸比丘，什么是过度策励的精进呢？诸比丘，那种伴随着躁动、与躁动结合的精进——诸比丘，这就叫作过度策励的精进。
‘‘Katamañca, bhikkhave, atippaggahitaṃ vīriyaṃ? Yaṃ, bhikkhave, vīriyaṃ uddhaccasahagataṃ uddhaccasampayuttaṃ – idaṃ vuccati, bhikkhave, atippaggahitaṃ vīriyaṃ.
116诸比丘，什么是内在萎缩的精进呢？诸比丘，那种伴随着昏沉睡眠、与昏沉睡眠结合的精进——诸比丘，这就叫作内在萎缩的精进。
‘‘Katamañca, bhikkhave, ajjhattaṃ saṃkhittaṃ vīriyaṃ? Yaṃ, bhikkhave, vīriyaṃ thinamiddhasahagataṃ thinamiddhasampayuttaṃ – idaṃ vuccati, bhikkhave, ajjhattaṃ saṃkhittaṃ vīriyaṃ.
117诸比丘，什么是向外散乱的精进呢？诸比丘，那种向外，围绕着五种欲乐功德而追逐、流散的精进——诸比丘，这就叫作向外散乱的精进……（略）。
‘‘Katamañca, bhikkhave, bahiddhā vikkhittaṃ vīriyaṃ? Yaṃ, bhikkhave, vīriyaṃ bahiddhā pañca kāmaguṇe ārabbha anuvikkhittaṃ anuvisaṭaṃ – idaṃ vuccati, bhikkhave, bahiddhā vikkhittaṃ vīriyaṃ…pe….
118那么，诸比丘，一位比丘要如何以开放而非包裹的心，去修习那有光泽的心呢？在此，诸比丘，一位比丘善巧地把握了光明想，稳固地确立了白昼想。诸比丘，就是这样，那位比丘以开放而非包裹的心，去修习那有光泽的心。
‘‘Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti ? Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā. Evaṃ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
119诸比丘，什么是过度沉寂的心呢？诸比丘，那种伴随着懈怠、与懈怠结合的心——诸比丘，这就叫作过度沉寂的心。
‘‘Katamañca, bhikkhave, atilīnaṃ cittaṃ? Yaṃ, bhikkhave, cittaṃ kosajjasahagataṃ kosajjasampayuttaṃ – idaṃ vuccati, bhikkhave, atilīnaṃ cittaṃ.
120诸比丘，什么是过度策励的心呢？诸比丘，那种伴随着躁动、与躁动结合的心——诸比丘，这就叫作过度策励的心。
‘‘Katamañca, bhikkhave, atippaggahitaṃ cittaṃ? Yaṃ, bhikkhave, cittaṃ uddhaccasahagataṃ uddhaccasampayuttaṃ – idaṃ vuccati, bhikkhave, atippaggahitaṃ cittaṃ.
121比丘们，什么是内心萎缩的状态呢？比丘们，那种伴随着昏沉睡眠、与昏沉睡眠结合的心——比丘们，这就叫做内心萎缩的状态。
‘‘Katamañca, bhikkhave, ajjhattaṃ saṃkhittaṃ cittaṃ? Yaṃ, bhikkhave, cittaṃ thinamiddhasahagataṃ thinamiddhasampayuttaṃ – idaṃ vuccati, bhikkhave, ajjhattaṃ saṃkhittaṃ cittaṃ.
122比丘们，什么是向外散乱的状态呢？比丘们，那种心向外追逐五种感官享乐，四处飘荡、分散流逸——比丘们，这就叫做向外散乱的心……比丘们，就是这样，一位比丘以敞开的心、没有缠裹的心，修习那发光的心。
‘‘Katamañca , bhikkhave, bahiddhā vikkhittaṃ cittaṃ? Yaṃ, bhikkhave, cittaṃ bahiddhā pañca kāmaguṇe ārabbha anuvikkhittaṃ anuvisaṭaṃ – idaṃ vuccati, bhikkhave, bahiddhā vikkhittaṃ cittaṃ…pe… evaṃ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
123比丘们，什么是过度消沉的观呢？比丘们，那种伴随着懈怠、与懈怠结合的观——比丘们，这就叫做过度消沉的观。
‘‘Katamā ca, bhikkhave, atilīnā vīmaṃsā? Yā, bhikkhave, vīmaṃsā kosajjasahagatā kosajjasampayuttā – ayaṃ vuccati, bhikkhave, atilīnā vīmaṃsā.
124比丘们，什么是过度紧绷的观呢？比丘们，那种伴随着掉举、与掉举结合的观——比丘们，这就叫做过度紧绷的观。
‘‘Katamā ca, bhikkhave, atippaggahitā vīmaṃsā? Yā, bhikkhave, vīmaṃsā uddhaccasahagatā uddhaccasampayuttā – ayaṃ vuccati, bhikkhave, atippaggahitā vīmaṃsā.
125比丘们，什么是内心萎缩的观呢？比丘们，那种伴随着昏沉睡眠、与昏沉睡眠结合的观——比丘们，这就叫做内心萎缩的观。
‘‘Katamā ca, bhikkhave, ajjhattaṃ saṃkhittā vīmaṃsā? Yā, bhikkhave, vīmaṃsā thinamiddhasahagatā thinamiddhasampayuttā – ayaṃ vuccati, bhikkhave, ajjhattaṃ saṃkhittā vīmaṃsā.
126比丘们，什么是向外散乱的观呢？比丘们，那种观向外追逐五种感官享乐，四处飘荡、分散流逸——比丘们，这就叫做向外散乱的观……比丘们，就是这样，一位比丘以敞开的心、没有缠裹的心，修习那发光的心。比丘们，这样修习、这样大量修习的四神足，就会有大果报、大利益。
‘‘Katamā ca, bhikkhave, bahiddhā vikkhittā vīmaṃsā? Yā, bhikkhave, vīmaṃsā bahiddhā pañca kāmaguṇe ārabbha anuvikkhittā anuvisaṭā – ayaṃ vuccati, bhikkhave, bahiddhā vikkhittā vīmaṃsā…pe… evaṃ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Evaṃ bhāvitā kho, bhikkhave, cattāro iddhipādā evaṃ bahulīkatā mahapphalā honti mahānisaṃsā.
127诸比丘们，当一位比丘这样修习、这样大量修习了四神足时，他就能通过灭除烦恼，在当下亲自以证知，现证并安住于无烦恼的心解脱和慧解脱。第二品。
‘‘Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Dutiyaṃ.
128宫殿震动品第二
Pāsādakampanavaggo dutiyo.
129其摄颂——
Tassuddānaṃ –
130之前、大果、欲，目犍连和乌那巴；
Pubbaṃ mahapphalaṃ chandaṃ, moggallānañca uṇṇābhaṃ;
131两部沙门婆罗门、比丘，开示以及分类。
Dve samaṇabrāhmaṇā bhikkhu, desanā vibhaṅgena cāti.
132第三 铁球品
3. Ayoguḷavaggo
1333. 铁丸品
3. Ayoguḷavaggo
1341. 道经
1. Maggasuttaṃ
833以舍卫城为缘起。“诸比丘，我在尚未觉悟、还是菩萨的时候，曾经这样想：‘什么是修习神足的因，什么是缘呢？’诸比丘，那时我这样想：‘这里，比丘修习欲定勤行成就的神足，[并如此修习]：我的欲不会太松懈，也不会太紧绷；不会内心收缩，也不会向外散乱。他安住于前后想：如前面那样，后面也那样；如后面那样，前面也那样；如下面那样，上面也那样；如上面那样，下面也那样；如白天那样，夜晚也那样；如夜晚那样，白天也那样。如此，他以开放、无遮蔽的心，修习具有光辉的心。’”
Sāvatthinidānaṃ . ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho hetu, ko paccayo iddhipādabhāvanāyā’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti’’’.
136比丘们，当一位比丘这样修习、这样大量修习了四神足之后，他就能体验到种种神变：由一人变成多人……（中略）……甚至能以身体自在掌控梵天界……（中略）。
‘‘Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti…pe….
137（六种证智也应当这样详细阐述。）
(Chapi abhiññāyo vitthāretabbā).
1382. 铁丸经
2. Ayoguḷasuttaṃ
834在沙瓦提城。那时，具寿阿难来到世尊那里。到了之后，向世尊礼敬，然后坐在一边。坐在一边的具寿阿难对世尊这样说：“大德，世尊是否记得，曾以神通用意念化身去过梵天界呢？”“阿难，我确实记得，曾以神通用意念化身去过梵天界。”“那么大德，世尊是否记得，曾以神通用这个由四大组成的身体去过梵天界呢？”“阿难，我确实记得，曾以神通用这个由四大组成的身体去过梵天界。”
Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘abhijānāti nu kho, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṃ upasaṅkamitā’’ti? ‘‘Abhijānāmi khvāhaṃ, ānanda, iddhiyā manomayena kāyena brahmalokaṃ upasaṅkamitā’’ti. ‘‘Abhijānāti pana, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṃ upasaṅkamitā’’ti ? ‘‘Abhijānāmi khvāhaṃ, ānanda, iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṃ upasaṅkamitā’’ti.
140“大德，世尊既能以神通用意念化身去梵天界，大德，世尊又能记得曾以神通用这个由四大组成的身体去梵天界，大德，这对于世尊来说，真是稀有啊，真是奇妙啊！”“阿难，如来确实是稀有的，具备稀有之法；阿难，如来确实是奇妙的，具备奇妙之法。”
‘‘Yañca kho, omāti, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṃ upasaṅkamituṃ, yañca kho abhijānāti, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṃ upasaṅkamitā , tayidaṃ, bhante, bhagavato acchariyañceva abbhutañcā’’ti. ‘‘Acchariyā ceva, ānanda, tathāgatā acchariyadhammasamannāgatā ca, abbhutā ceva, ānanda, tathāgatā abbhutadhammasamannāgatā ca’’.
141“阿难，每当如来将身置于心、将心置于身，并且安住于将轻安想和轻快想投入身体的状态时，阿难，那时，如来的身体就变得更轻盈、更柔软、更易于驾驭、更明亮。”
‘‘Yasmiṃ, ānanda, samaye tathāgato kāyampi citte samodahati cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṃ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.
142“阿难，就好像一个被烧了一整天的铁球，变得更轻盈、更柔软、更易于驾驭、更明亮一样；同样地，阿难，每当如来将身置于心、将心置于身，并且安住于将轻安想和轻快想投入身体的状态时，阿难，那时，如来的身体就变得更轻盈、更柔软、更易于驾驭、更明亮。”
‘‘Seyyathāpi, ānanda, ayoguḷo divasaṃ santatto lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca; evameva kho, ānanda, yasmiṃ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṃ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.
143阿难，当如来把身体融入心、把心融入身体，安住在身中轻安想和轻快想的时候，那时如来之身可以毫不费力地从地面升入虚空，他能体验各种神变：能以一化多、以多化一……乃至能以身自在操控梵天界。
‘‘Yasmiṃ, ānanda, samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṃ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṃ abbhuggacchati, so anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti.
144阿难，就像一团棉絮或木棉絮，轻飘飘的，能被风吹起，毫不费力地从地面升入虚空；同样地，阿难，当如来把身体融入心、把心融入身体，安住在身中轻安想和轻快想的时候，那时如来之身可以毫不费力地从地面升入虚空，他能体验各种神变：能以一化多……乃至能以身自在操控梵天界。第二段。
‘‘Seyyathāpi , ānanda, tūlapicu vā kappāsapicu vā lahuko vātūpādāno appakasireneva pathaviyā vehāsaṃ abbhuggacchati; evameva kho, ānanda, yasmiṃ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṃ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṃ abbhuggacchati, so anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vattetī’’ti. Dutiyaṃ.
1453. 比丘经
3. Bhikkhusuttaṃ
835诸比丘，有这四种神足。哪四种？诸比丘，这里，一位比丘修习那具备勤行成就的欲定神足，修习精进定……心定……修习那具备勤行成就的观定神足——诸比丘，这就是四种神足。诸比丘，正是因为这四种神足已经修习、已经多修习，一位比丘便能在当下亲证以殊胜智体证的、无漏的心解脱和慧解脱，安住其中。第三段。
‘‘Cattārome , bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ime kho, bhikkhave, cattāro iddhipādā. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tatiyaṃ.
1474. 纯一经
4. Suddhikasuttaṃ
836诸比丘，有这四种神足。哪四种？诸比丘，这里，一位比丘修习那具备勤行成就的欲定神足，修习精进定……心定……修习那具备勤行成就的观定神足——诸比丘，这就是四种神足。第四段。
‘‘Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ime kho, bhikkhave, cattāro iddhipādā’’ti. Catutthaṃ.
1495. 第一果经
5. Paṭhamaphalasuttaṃ
837诸比丘，有这四种神足。哪四种？诸比丘，这里，一位比丘修习那具备勤行成就的欲定神足，修习精进定……心定……修习那具备勤行成就的观定神足——诸比丘，这就是四种神足。诸比丘，正是因为这四种神足已经修习、已经多修习，这位比丘可以期待两种果位中的一种——要么在当下就彻底了知，要么如果还有残余执取，则成为不来者。第五段。
‘‘Cattārome , bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ime kho, bhikkhave, cattāro iddhipādā. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhunā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Pañcamaṃ.
1516. 第二果经
6. Dutiyaphalasuttaṃ
838诸比丘，有这四种神足。哪四种？诸比丘，这里，一位比丘修习那具备勤行成就的欲定神足，修习精进定……心定……修习那具备勤行成就的观定神足——诸比丘，这就是四种神足。诸比丘，正是因为这四种神足已经修习、已经多修习，可以期待七种果报、七种利益。
‘‘Cattārome , bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ime kho, bhikkhave, cattāro iddhipādā. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā satta phalā sattānisaṃsā pāṭikaṅkhā.
153“什么是七种果报、七种利益呢？有人在现世就提前证得阿拉汉果。如果不能在现世提前证得阿拉汉果，那就在命终时证得阿拉汉果。如果不能在现世提前证得阿拉汉果，也不能在命终时证得阿拉汉果，那他就因为彻底断除五下分结而成为中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者，或是成为上流、往生色究竟天者。比丘们，由于这四神足已修习、已多修习，就可以期望这七种果报、七种利益。” 第六经。
‘‘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, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṃsoto hoti akaniṭṭhagāmī. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā ime satta phalā sattānisaṃsā pāṭikaṅkhā’’ti. Chaṭṭhaṃ.
1547. 第一阿难经
7. Paṭhamaānandasuttaṃ
839在舍卫城。那时，尊者阿难来到世尊那里。到了之后，向世尊礼敬，坐在一边。坐在一边的尊者阿难对世尊这样说：
Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –
156“大德，什么是神变？什么是神足？什么是神足的修习？什么是导向神足修习的道路？”“阿难，这里，比丘体验各种神通变化：从一身变成多身，从多身变成一身……乃至能以身体自在到达梵天界——阿难，这就叫做神变。”
‘‘Katamā nu kho, bhante , iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā’’ti? ‘‘Idhānanda, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti – ayaṃ vuccatānanda, iddhi’’.
157“阿难，什么是神足呢？阿难，任何能带来神通获得、神通证得的道路与实践——阿难，这就称为神足。”
‘‘Katamo cānanda, iddhipādo? Yo, ānanda, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati – ayaṃ vuccatānanda, iddhipādo.
158“阿难，什么是神足的修习呢？阿难，这里，比丘修习具备勤行成就的欲定神足，修习具备勤行成就的精进定神足……修习具备勤行成就的心定神足……修习具备勤行成就的观定神足——阿难，这就叫神足的修习。”
‘‘Katamā cānanda, iddhipādabhāvanā? Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ vuccatānanda, iddhipādabhāvanā.
159“阿难，什么是导向神足修习的道路呢？正是这圣八支道，也就是——正见……正定——阿难，这就叫导向神足修习的道路。”第八经。
‘‘Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā’’ti. Aṭṭhamaṃ.
1608. 第二阿难经
8. Dutiyaānandasuttaṃ
840阿难尊者坐在一旁，世尊对他说：“阿难，什么是神足？什么是神足？什么是神足的修习？什么是导向神足修习的道路呢？”阿难尊者回答：“尊者，我们所理解的法，以世尊为根本，以世尊为指引……”
Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘katamā nu kho, ānanda, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā’’ti? Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā…pe….
162“阿难，这里，有比丘体验种种神通变化：从一个变成多个……直到梵天世界，他都能运用身体自在掌控——阿难，这就叫神足。”
‘‘Idhānanda, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti – ayaṃ vuccatānanda, iddhi.
163“阿难，什么是神足呢？阿难，那导向获得神变、证得神变的道路和方法——阿难，这就叫做神足。”
‘‘Katamo cānanda, iddhipādo? Yo, ānanda, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati – ayaṃ vuccatānanda, iddhipādo.
164“阿难，什么是神足的修习呢？阿难，这里，比丘修习伴随欲定勤行成就的神足，修习伴随精进定勤行成就的神足，修习伴随心定勤行成就的神足，修习伴随观定勤行成就的神足——阿难，这就叫做神足的修习。”
‘‘Katamā cānanda, iddhipādabhāvanā? Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ vuccatānanda, iddhipādabhāvanā.
165“阿难，什么是导向神足修习的道路呢？就是这八支圣道，也就是正见……正定——阿难，这就叫做导向神足修习的道路。” 第七经。
‘‘Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā’’ti. Sattamaṃ.
1669. 第一比丘经
9. Paṭhamabhikkhusuttaṃ
841那时，众多比丘来到世尊那里，到了之后，向世尊行礼，然后坐在一旁。坐在一旁后，那些比丘对世尊这样说：“尊者，什么是神足？什么是神足？什么是神足的修习？什么是导向神足修习的道路呢？”
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘katamā nu kho, bhante, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā’’ti?
168诸比丘，在此，比丘体验各种神通变化：一身变成多身……甚至能以身体自在掌控梵天界。诸比丘，这称为神通。
‘‘Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti – ayaṃ vuccati, bhikkhave, iddhi.
169“比丘们，什么是神足呢？比丘们，任何道路、任何方法，能够导向获得神通、成就神通——比丘们，这就称为神足。”
‘‘Katamo ca, bhikkhave, iddhipādo? Yo, bhikkhave, maggo, yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati – ayaṃ vuccati, bhikkhave, iddhipādo.
170“比丘们，什么是神足的修习呢？比丘们，这里有一位比丘，修习具备欲定和精勤行的神足；修习具备精进定……具备心定……具备观定和精勤行的神足——比丘们，这就称为神足的修习。”
‘‘Katamā ca, bhikkhave, iddhipādabhāvanā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ vuccati, bhikkhave, iddhipādabhāvanā.
171“比丘们，什么是导向神足修习的方法呢？就是这八支圣道，也就是——正见……正定。比丘们，这就称为导向神足修习的方法。”第十经。
‘‘Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā’’ti. Dasamaṃ.
17210. 第二比丘经
10. Dutiyabhikkhusuttaṃ
842那时，众多比丘前往世尊那里……在一旁坐下。世尊对那些比丘这样说：'诸比丘，什么是神通？什么是神足？什么是神足修习？什么是导向神足修习的道路呢？''尊者，我们的法以世尊为根本，以世尊为导引……'
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – ‘‘katamā nu kho, bhikkhave, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā’’ti? Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā…pe….
174诸比丘，什么是神通？在此，比丘体验各种神通变化：一身变成多身……甚至能以身体自在掌控梵天界。诸比丘，这称为神通。
‘‘Katamā ca, bhikkhave, iddhi? Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti – ayaṃ vuccati, bhikkhave, iddhi.
175诸比丘，什么是神足呢？诸比丘，那条能获得神通、证得神通的道路、那种行道——诸比丘，这称为神足。
‘‘Katamo ca, bhikkhave, iddhipādo? Yo, bhikkhave, maggo, yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati – ayaṃ vuccati, bhikkhave, iddhipādo.
176诸比丘，什么是神足修习呢？在此，比丘修习具足欲定勤行之神足，修习具足精进定……心定……观定勤行之神足。诸比丘，这称为神足修习。
‘‘Katamā ca, bhikkhave, iddhipādabhāvanā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ vuccati, bhikkhave, iddhipādabhāvanā.
177诸比丘，什么是导向神足修习的道路呢？就是这圣八支道，即：正见……正定。诸比丘，这称为导向神足修习的道路。第九。
‘‘Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā’’ti. Navamaṃ.
17811. 目犍连经
11. Moggallānasuttaṃ
843在那里，世尊对比丘们说：“比丘们，你们怎么看？因为哪些法被修习、被多做之后，目犍连比丘才会有这么大的神通威力、这么大的力量？”那些比丘回答：“尊者，对我们来说，法是世尊为根本，世尊为引导……”“比丘们，正是因为四神足被修习、被多做之后，目犍连比丘才会有这么大的神通威力、这么大的力量。”
Tatra kho bhagavā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo’’ti? Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā…pe… ‘‘catunnaṃ kho, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo’’.
180“哪四种呢？比丘们，这里，目犍连比丘修习具备欲定和精勤行的神足——心想：‘这样，我的意欲不会过于松懈，也不会过于紧绷；不会向内收缩，也不会向外散乱。’他安住于前后想——‘前面怎样，后面也怎样；后面怎样，前面也怎样；下面怎样，上面也怎样；上面怎样，下面也怎样；白天怎样，夜晚也怎样；夜晚怎样，白天也怎样。’就这样，他用敞开的心、没有被覆盖的心，修习明亮的心。他修习具备精进定……具备心定……具备观定和精勤行的神足——心想：‘这样，我的慧观不会过于松懈，也不会过于紧绷；不会向内收缩，也不会向外散乱。’……就这样，他用敞开的心、没有被覆盖的心，修习明亮的心。比丘们，正是因为这四神足被修习、被多做之后，目犍连比丘才会有这么大的神通威力、这么大的力量。”
‘‘Katamesaṃ catunnaṃ? Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati’. Pacchāpuresaññī ca viharati – ‘yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati’…pe… iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo.
181“比丘们，又因为修习、多做这四神足，目犍连比丘能够体验到种种不同的神通变化：一个人变成许多人，许多人变成一个人……甚至能在梵天界也以身体自在地掌控运作。比丘们，又因为修习、多做这四神足，目犍连比丘以烦恼的灭尽，在当下亲自以智慧作证、实现并安住于无漏的心解脱、慧解脱。”第十一经。
‘‘Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggalāno bhikkhu evaṃ anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Ekādasamaṃ.
18212. 如来经
12. Tathāgatasuttaṃ
844那时，世尊对比丘们说：“比丘们，你们认为如何？如来是因为修习了哪些法、多作修习，才有这样的大神通、大威力呢？”“尊者，我们都是依世尊为根本来理解法……”“比丘们，正是由于修习了四神足、多作修习，如来才有这样的大神通、大威力。”
Tatra kho bhagavā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā tathāgato evaṃmahiddhiko evaṃmahānubhāvo’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘catunnaṃ kho, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato evaṃmahiddhiko evaṃmahānubhāvo’’.
184“是哪四种呢？比丘们，在这里，如来修习‘欲定勤行成就神足’，他这样修习：‘我的欲愿既不会过于消沉，也不会过于亢奋，内心不会向内收缩，也不会向外散乱。’他安住于前后想：‘前时如后时，后时如前期；下方如上方，上方如下方；白天如夜晚，夜晚如白天。’这样，他以开放、无遮盖、光明的心来修习心。他修习‘精进定勤行成就神足’……修习‘心定勤行成就神足’……修习‘观定勤行成就神足’，他这样修习：‘我的观察既不会过于消沉，也不会过于亢奋，内心不会向内收缩，也不会向外散乱。’他安住于前后想：‘前时如后时，后时如前期；下方如上方，上方如下方；白天如夜晚，夜晚如白天。’这样，他以开放、无遮盖、光明的心来修习心。比丘们，正是由于修习了这四神足、多作修习，如来才有这样的大神通、大威力。”
‘‘Katamesaṃ catunnaṃ? Idha, bhikkhave, tathāgato chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati’. Pacchāpuresaññī ca viharati – ‘yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me vīmaṃsā na ca atilīnā bhavissati, na ca atipaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati’. Pacchāpuresaññī ca viharati – ‘yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato evaṃmahiddhiko evaṃmahānubhāvo.
185“比丘们，再者，由于修习了这四神足、多作修习，如来能体验各种神变：从一人变成多人……乃至能以身自在掌控梵天界。比丘们，而又由于修习了这四神足、多作修习，如来通过灭尽烦恼，就在当下这一生，亲自以智慧证得无烦恼的心解脱、慧解脱，并安住其中。”第十二经。
‘‘Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Dvādasamaṃ.
186（六种神通也应详细展开。）
(Chapi abhiññāyo vitthāretabbā).
187它的摄颂：
Tassuddānaṃ –
188铁丸品第三
Ayoguḷavaggo tatiyo.
189其摄颂：
Tassuddānaṃ –
190道、铁丸、比丘，纯一以及二果；
Maggo ayoguḷo bhikkhu, suddhikañcāpi dve phalā;
191两位是阿难,两位是比丘,一位是目犍连,另一位是如来。
Dve cānandā duve bhikkhū, moggallāno tathāgatoti.
1924. 恒河譬喻品
4. Gaṅgāpeyyālavaggo
1931-12. 恒河等十二经
1-12. Gaṅgānadīādisuttadvādasakaṃ
845-856“比丘们,就像恒河朝东方流去、向东倾斜、朝东倾向那样。同样地,比丘们,比丘修习四神足、多修习四神足,就会趋向涅槃、倾向涅槃、朝涅槃倾斜。比丘们,比丘如何修习四神足、多修习四神足,就会趋向涅槃、倾向涅槃、朝涅槃倾斜呢？比丘们,这里,比丘修习具备欲定勤行成就的神足,修习精进定……修习心定……修习具备观定勤行成就的神足。”
‘‘Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
195“比丘们,比丘这样修习四神足、多修习四神足,就会趋向涅槃、倾向涅槃、朝涅槃倾斜。”第十二经。
‘‘Evaṃ kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti. Dvādasamaṃ.
196它的摄颂是：
Tassuddānaṃ –
197恒河中略品第四
Gaṅgāpeyyālavaggo catuttho.
198其摄颂：
Tassuddānaṃ –
199六部是向东流去,六部是向大海流去;
Cha pācīnato ninnā, cha ninnā ca samuddato;
200有两部、六部和十二部经，因此被称为这一品。
Dvete cha dvādasa honti, vaggo tena pavuccatīti.
201它的摄颂是：
Tassuddānaṃ –
202不放逸品应详说
Appamādavaggo vitthāretabbo.
203其摄颂：
Tassuddānaṃ –
204如来、句、尖顶、根、核心与雨季
Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sāro ca vassikaṃ;
205王、月和太阳，第十是衣。
Rājā candimasūriyā, vatthena dasamaṃ padanti.
206它的摄颂是：
Tassuddānaṃ –
207力所作品应详说
Balakaraṇīyavaggo vitthāretabbo.
208其摄颂──
Tassuddānaṃ –
209力、种子、龙、树、罐和针
Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;
210天空中两片云, 船, 客人, 河流。
Ākāsena ca dve meghā, nāvā āgantukā nadīti.
211它的摄颂是:
Tassuddānaṃ –
212寻求品应详说
Esanāvaggo vitthāretabbo.
213其摄颂──
Tassuddānaṃ –
214寻求、种类、烦恼, 以及有和三种苦;
Esanā vidhā āsavo, bhavo ca dukkhatā tisso;
215荒芜、垢秽和恼害, 还有受、渴爱、渴求。
Khilaṃ malañca nīgho ca, vedanā taṇhā tasinā cāti.
216第八 暴流品
8. Oghavaggo
2178. 暴流品
8. Oghavaggo
2181-10. 暴流等经十则
1-10. Oghādisuttadasakaṃ
889-898比丘们, 有这五种向上导向的结缚。是哪五种呢？ 对色的贪染、对无色的贪染、我慢、掉举、无明——比丘们, 这就是五种向上导向的结缚。比丘们, 为了对这五种向上导向的结缚彻底证知、遍知、灭尽、断除，应当修习四神足。哪四种呢？ 比丘们, 这里, 比丘修习具足欲定勤行成就之神足，修习具足精进定勤行成就之神足……修习具足心定勤行成就之神足……修习具足观定勤行成就之神足。比丘们, 为了对这五种向上导向的结缚彻底证知、遍知、灭尽、断除，应当修习这四神足。
‘‘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 cattāro iddhipādā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro iddhipādā bhāvetabbā’’ti.
220应当像《道相应》那样详细地展开。
(Yathā maggasaṃyuttaṃ tathā vitthāretabbaṃ).
221它的摄颂如下：
Tassuddānaṃ –
222暴流品第八
Oghavaggo aṭṭhamo.
223其摄颂──
Tassuddānaṃ –
224暴流、轭、执取、系缚与随眠；
Ogho yogo upādānaṃ, ganthā anusayena ca;
225感官欲乐、盖、蕴，以及下分结和上分结。
Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.
226遮波罗品。
1. Cāpālavaggo
227神足相应第七
Iddhipādasaṃyuttaṃ sattamaṃ.