SN 54 · 10. 入出息相应

Tipitaka 7.0 静态阅读页 · 149 段 · 打开交互阅读器

110. 入出息相应

10. Ānāpānasaṃyuttaṃ

21. 非法品品

1. Ekadhammavaggo

31. 一法经

1. Ekadhammasuttaṃ

977舍卫城因缘。于此……乃至……说此：「诸比丘，非法品被修习、被多修习，有大果、有大利益。什么是非法品？入出息念。诸比丘，入出息念如何被修习、如何被多修习，有大果、有大利益？诸比丘，于此，比丘前往阿兰若，或前往树下，或前往空寂之处，结跏趺坐，保持身体正直，使念现起于面前。他具念地入息，具念地出息。当长入息时，他了知：『我长入息』；当长出息时，他了知：『我长出息』；当短入息时，他了知：『我短入息』；当短出息时，他了知：『我短出息』；他学：『我将觉知全身而入息』，他学：『我将觉知全身而出息』；他学：『我将平静身行而入息』，他学：『我将平静身行而出息』；他学：『我将觉知喜而入息』，他学：『我将觉知喜而出息』；他学：『我将觉知乐而入息』，他学：『我将觉知乐而出息』；他学：『我将觉知心行而入息』，他学：『我将觉知心行而出息』；他学：『我将平静心行而入息』，他学：『我将平静心行而出息』；他学：『我将觉知心而入息』，他学：『我将觉知心而出息』；他学：『我将令心欢喜而入息』，他学：『我将令心欢喜而出息』；他学：『我将令心得定而入息』，他学：『我将令心得定而出息』；他学：『我将令心解脱而入息』，他学：『我将令心解脱而出息』；他学：『我将随观无常而入息』，他学：『我将随观无常而出息』；他学：『我将随观离贪而入息』，他学：『我将随观离贪而出息』；他学：『我将随观灭而入息』，他学：『我将随观灭而出息』；他学：『我将随观舍遣而入息』，他学：『我将随观舍遣而出息』。诸比丘，入出息念如此被修习、如此被多修习，有大果、有大利益。」第一经。

Sāvatthinidānaṃ . Tatra kho…pe… etadavoca – ‘‘ekadhammo, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso. Katamo ekadhammo? Ānāpānassati . Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati, ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati , ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati; ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā’’ti. Paṭhamaṃ.

52. 觉支经

2. Bojjhaṅgasuttaṃ

978“比丘们，修习入出息念，多做它，会有大果、大利益。比丘们，怎样修习、怎样多做入出息念，能有大果、大利益呢？在此，比丘们，一位比丘前往林野，或到树下，或到空屋。他盘腿坐下，挺直身体，建立起面前的念。他只是带着念呼气，只是带着念吸气……他如此训练自己：‘我将随观舍遣，呼出’；他如此训练自己：‘我将随观舍遣，吸进’。比丘们，就是这样，入出息念被这样修习、被这样多做时，会有大果、大利益。” 第三经。

‘‘Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu ānāpānassatisahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, ānāpānassatisahagataṃ dhammavicayasambojjhaṅgaṃ bhāveti…pe… ānāpānassatisahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā’’ti. Dutiyaṃ.

73. 纯一经

3. Suddhikasuttaṃ

979“比丘们，修习入出息念，多做它，会有大果、大利益。比丘们，怎样修习、怎样多做入出息念，能有大果、大利益呢？在此，比丘们，一位比丘前往林野，或到树下，或到空屋。他盘腿坐下，挺直身体，建立起面前的念。他只是带着念呼气，只是带着念吸气……他如此训练自己：‘我将随观舍遣，呼出’；他如此训练自己：‘我将随观舍遣，吸进’。比丘们，就是这样，入出息念被这样修习、被这样多做时，会有大果、大利益。比丘们，当入出息念被这样修习、被这样多做时，可以期待两种果证中的一种：在当下彻底了知，或者如果还有残余的执取，则成为不来者。” 第四经。

‘‘Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā’’ti. Tatiyaṃ.

94. 第一果经

4. Paṭhamaphalasuttaṃ

980“比丘们，修习入出息念，多做它，会有大果、大利益。比丘们，怎样修习、怎样多做入出息念，能有大果、大利益呢？在此，比丘们，一位比丘前往林野，或到树下，或到空屋。他盘腿坐下，挺直身体，建立起面前的念。他只是带着念呼气，只是带着念吸气……他如此训练自己：‘我将随观舍遣，呼出’；他如此训练自己：‘我将随观舍遣，吸进’。比丘们，就是这样，入出息念被这样修习、被这样多做时，会有大果、大利益。

‘‘Ānāpānassati , bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā. Evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Catutthaṃ.

115. 第二果经

5. Dutiyaphalasuttaṃ

981「诸比丘，入出息念被修习、被多修习，有大果、有大利益。诸比丘，入出息念如何被修习、如何被多修习，有大果、有大利益？诸比丘，于此，比丘前往阿兰若，或前往树下，或前往空寂之处，结跏趺坐，保持身体正直，使念现起于面前。他具念地入息，具念地出息……乃至……他学：『我将随观舍遣而入息』，他学：『我将随观舍遣而出息』。诸比丘，入出息念如此被修习、如此被多修习，有大果、有大利益。

‘‘Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā.

13“比丘们，当入出息念这样修习、这样多修时，可以预期有七种果、七种利益。哪七种果、七种利益呢？就在这现生中，提前证得最终圣果；如果没能在现生中提前证得最终圣果，那么在临终时证得最终圣果；如果既没能在现生中提前证得最终圣果，也没能在临终时证得最终圣果，那么以断尽五下分结而成为中般涅槃者……成为生般涅槃者……成为无行般涅槃者……成为有行般涅槃者……成为上流者、趋向色究竟天。比丘们，当入出息念这样修习、这样多修时，就可以预期有这七种果、七种利益。”第五经。

‘‘Evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya 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… upahaccaparinibbāyī hoti… asaṅkhāraparinibbāyī hoti… sasaṅkhāraparinibbāyī hoti… uddhaṃsoto hoti akaniṭṭhagāmī – evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya ime satta phalā sattānisaṃsā pāṭikaṅkhā’’ti. Pañcamaṃ.

146. 阿利德他经

6. Ariṭṭhasuttaṃ

982舍卫城因缘。在那里，世尊……（省略）……说了这样一句话：“比丘们，你们修习入出息念了吗？”听到这话，具寿阿利德他对世尊说：“尊师，我修习入出息念。”“那么，阿利德他，你是怎么修习入出息念的呢？”“尊师，我对过去的诸欲，欲贪已经断除了；对未来的诸欲，欲贪已经消失了；对内外一切事物，排斥想已经被我很好地调伏了。我保持正念地吸气，保持正念地呼气。尊师，我就是这样修习入出息念的。”

Sāvatthinidānaṃ. Tatra kho bhagavā…pe… etadavoca – ‘‘bhāvetha no tumhe bhikkhave, ānāpānassati’’nti? Evaṃ vutte āyasmā ariṭṭho bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, bhāvemi ānāpānassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, ariṭṭha, bhāvesi ānāpānassati’’nti? ‘‘Atītesu me, bhante, kāmesu kāmacchando pahīno, anāgatesu me kāmesu kāmacchando vigato, ajjhattabahiddhā ca me dhammesu paṭighasaññā suppaṭivinītā. So satova assasissāmi, satova passasissāmi. Evaṃ khvāhaṃ, bhante, bhāvemi ānāpānassati’’nti.

16“阿利德他，这确实是入出息念，我不是说这不是。但是，阿利德他，你仔细听，用心作意，我要讲入出息念怎样才是详细而圆满的。”“好的，尊师。”具寿阿利德他回应世尊。世尊说了这样的话：

‘‘‘Atthesā, ariṭṭha, ānāpānassati, nesā natthī’ti vadāmi. Api ca, ariṭṭha, yathā ānāpānassati vitthārena paripuṇṇā hoti taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ariṭṭho bhagavato paccassosi. Bhagavā etadavoca –

17“阿利德他，入出息念怎样才是详细而圆满的呢？阿利德他，在这儿，一位比丘去往山林、或去往树下、或去往空闲处，盘腿坐下，挺直身体，让正念现前于面前。他保持正念地吸气，保持正念地呼气。他吸气长时，清楚地知道‘我吸气长’……（省略）……他学习‘随观舍遣，我将吸气’，他学习‘随观舍遣，我将呼气’。阿利德他，入出息念就是这样详细而圆满的。”第六经。

‘‘Kathañca, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hoti? Idha, ariṭṭha, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ kho, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hotī’’ti. Chaṭṭhaṃ.

187. 玛哈咖毕那经

7. Mahākappinasuttaṃ

983舍卫城因缘。就在那时，具寿摩诃咖宾那在离世尊不远的地方坐着，盘着腿，挺直身体，让正念现前于面前。世尊看见具寿摩诃咖宾那在离他不远的地方坐着，盘着腿，挺直身体，让正念现前于面前。看见之后，世尊对诸比丘说：

Sāvatthinidānaṃ. Tena kho pana samayena āyasmā mahākappino bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho bhagavā āyasmantaṃ mahākappinaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna bhikkhū āmantesi –

20“比丘们，你们看见这位比丘身体有任何摇动或颤动吗？”“尊师，无论我们看见这位具寿坐在僧团中，还是独自一人坐在隐蔽处，我们都看不到这位具寿身体有任何摇动或颤动。”

‘‘Passatha no tumhe, bhikkhave, etassa bhikkhuno kāyassa iñjitattaṃ vā phanditattaṃ vā’’ti? ‘‘Yadāpi mayaṃ, bhante, taṃ āyasmantaṃ passāma saṅghamajjhe vā nisinnaṃ ekaṃ vā raho nisinnaṃ, tadāpi mayaṃ tassa āyasmato na passāma kāyassa iñjitattaṃ vā phanditattaṃ vā’’ti.

21比丘们，修习哪种定、多修哪种定，能让身体既不动摇也不颤动，让心既不动摇也不颤动，而且这位比丘能轻易、不费力、不困难地获得那种定呢？比丘们，修习了哪种定、多修了哪种定，身体既不动摇也不颤动，心既不动摇也不颤动？

‘‘Yassa, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā, tassa so, bhikkhave, bhikkhu samādhissa nikāmalābhī akicchalābhī akasiralābhī. Katamassa ca, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā?

22比丘们，修习入出息念定、多修入出息念定，身体就既不动摇也不颤动，心也既不动摇也不颤动。那么，比丘们，怎样修习入出息念定、怎样多修，身体才既不动摇也不颤动，心才既不动摇也不颤动呢？

‘‘Ānāpānassatisamādhissa, bhikkhave, bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā. Kathaṃ bhāvite ca, bhikkhave, ānāpānassatisamādhimhi kathaṃ bahulīkate neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā?

23比丘们，这里，一位比丘去到山林里，或去到树下，或去到空闲的房屋，盘腿坐下，挺直身体，让正念在面前确立。他保持正念地吸气，保持正念地呼气……他练习‘随观舍遣我将吸气’，他练习‘随观舍遣我将呼气’。比丘们，就是这样修习入出息念定、这样多修，身体既不动摇也不颤动，心既不动摇也不颤动。第七。

‘‘Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvite ca kho, bhikkhave, ānāpānassatisamādhimhi evaṃ bahulīkate neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā’’ti. Sattamaṃ.

248. 灯喻经

8. Padīpopamasuttaṃ

984比丘们，入出息念定，修习它、多修习它，会有大果、大利益。比丘们，怎样修习入出息念定、怎样多修习它，才会有大果、大利益呢？

‘‘Ānāpānassatisamādhi , bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso. Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso?

26比丘们，这里，一位比丘去到山林里，或去到树下，或去到空闲的房屋，盘腿坐下，挺直身体，让正念在面前确立。他保持正念地吸气，保持正念地呼气。长入息时，他了知‘我长入息’……他练习‘随观舍遣我将吸气’，他练习‘随观舍遣我将呼气’。比丘们，就是这样修习入出息念定、这样多修习它，才会有大果、大利益。

‘‘Idha , bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato mahapphalo hoti mahānisaṃso.

27比丘们，我在觉悟之前，还是未彻底觉悟的菩萨时，也多数安住在这种住法里。比丘们，当我多数安住在这种住法时，身体不疲倦，眼睛也不疲倦；而且，我的心不执取任何事物，便从诸烦恼中解脱了。

‘‘Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno iminā vihārena bahulaṃ viharāmi. Tassa mayhaṃ, bhikkhave, iminā vihārena bahulaṃ viharato neva kāyo kilamati na cakkhūni; anupādāya ca me āsavehi cittaṃ vimucci.

28所以，诸比丘，如果有比丘希望：'愿我的身体不疲劳，眼睛不疲劳，愿我的心不执取任何事物而从诸漏中解脱。'那么，他就应该好好地修习这个入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘neva me kāyo kilameyya na cakkhūni, anupādāya ca me āsavehi cittaṃ vimucceyyā’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

29所以，诸比丘，如果有比丘希望：'愿我那些基于家庭生活的忆念和思惟被断除。'那么，他就应该好好地修习这个入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘ye me gehasitā sarasaṅkappā te pahīyeyyu’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

30所以，诸比丘，如果有比丘希望：'愿我能在无厌逆的事物上安住于厌逆想。'那么，他就应该好好地修习这个入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘appaṭikūle paṭikūlasaññī vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

31所以，诸比丘，如果有比丘希望：'愿我能在厌逆的事物上安住于无厌逆想。'那么，他就应该好好地修习这个入出息念定。

‘‘Tasmātiha , bhikkhave, bhikkhu cepi ākaṅkheyya – ‘paṭikūle appaṭikūlasaññī vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

32所以，诸比丘，如果有比丘希望：'愿我能在厌逆的和无厌逆的事物上都安住于厌逆想。'那么，他就应该好好地修习这个入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

33所以，诸比丘，如果有比丘希望：'愿我能在厌逆的和无厌逆的事物上都安住于无厌逆想。'那么，他就应该好好地修习这个入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

34所以，诸比丘，如果一位比丘希望这样：‘愿我超越排斥感和不排斥感的这两端，保持舍心，具足正念与正知而住。’他就应该好好致力于这入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

35所以，诸比丘，如果一位比丘希望这样：‘愿我远离感官欲乐、远离不善法，进入并安住在有寻有伺、由远离而生起的喜与乐的初禅。’他就应该好好致力于这入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

36所以，诸比丘，如果一位比丘希望这样：‘愿我平息寻与伺，内心获得平静，心念专一，进入并安住在无寻无伺、由定而生起的喜与乐的第二禅。’他就应该好好致力于这入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

37所以，诸比丘，如果一位比丘希望这样：‘愿我褪去喜而住于舍心，具足正念与正知，并且以身体验乐——那种圣者们所称颂的“舍心、具念、住于乐”的状态——进入并安住在第三禅。’他就应该好好致力于这入出息念定。

‘‘Tasmātiha bhikkhave, bhikkhu cepi ākaṅkheyya – ‘pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedeyyaṃ, yaṃ taṃ ariyā ācikkhanti – upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

38所以，诸比丘，如果一位比丘希望这样：‘愿我舍弃乐、舍弃苦，更早之前内心的喜悦与忧恼就已消失，进入并安住在不苦不乐、舍念清净的第四禅。’他就应该好好致力于这入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

39所以，诸比丘，如果一位比丘希望这样：‘愿我完全超越一切色法想，消除有对想，不理会种种差別想，了知“虚空是无边的”，进入并安住在空无边处。’他就应该好好致力于这入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

40因此，诸比丘，如果一位比丘这样希望：‘我要完全超越空无边处，成就并安住于识无边处——了知“识是无边的”。’那他就应该好好地关注这入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

41因此，诸比丘，如果一位比丘这样希望：‘我要完全超越识无边处，成就并安住于无所有处——了知“什么都没有”。’那他就应该好好地关注这入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

42因此，诸比丘，如果一位比丘这样希望：‘我要完全超越无所有处，成就并安住于非想非非想处。’那他就应该好好地关注这入出息念定。

‘‘Tasmātiha , bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

43因此，诸比丘，如果一位比丘这样希望：‘我要完全超越非想非非想处，成就并安住于想受灭。’那他就应该好好地关注这入出息念定。

‘‘Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyya’nti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

44诸比丘，当这入出息念定被这样修习、这样多修习时，如果他体验到乐受，他了知‘它是无常的’，了知‘它是不被执着的’，了知‘它是不被欣然享受的’；如果他体验到苦受，他了知‘它是无常的’，了知‘它是不被执着的’，了知‘它是不被欣然享受的’；如果他体验到不苦不乐受，他了知‘它是无常的’，了知‘它是不被执着的’，了知‘它是不被欣然享受的’。

‘‘Evaṃ bhāvite kho, bhikkhave, ānāpānassatisamādhimhi evaṃ bahulīkate, sukhaṃ ce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti; dukkhaṃ ce vedanaṃ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti; adukkhamasukhaṃ ce vedanaṃ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti’’.

45如果他体验到乐受，他是在脱离系缚的状态下体验它的；如果他体验到苦受，他是在脱离系缚的状态下体验它的；如果他体验到不苦不乐受，他是在脱离系缚的状态下体验它的。当他在体验以身体为终点的感受时，他了知‘我正在体验以身体为终点的感受’；当他在体验以生命为终点的感受时，他了知‘我正在体验以生命为终点的感受’。他了知：‘身体破裂后，当生命耗尽时，就在这里，所有不被欣然享受的感受，都将变得清凉。’

‘‘Sukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati; dukkhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati; adukkhamasukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti’’.

46诸比丘，就好比有一盏油灯，依靠油和灯芯而燃烧，当那个油和灯芯耗尽时，它因为没有燃料而熄灭。同样地，诸比丘，当一位比丘感受着以身体为边际的感受时，他了知：'我感受着以身体为边际的感受'；当感受着以生命为边际的感受时，他了知：'我感受着以生命为边际的感受'。他这样了知：'身体坏灭之后，生命耗尽之时，就在此，所有被感受到的一切，都将不被欢喜接纳，而变得清凉。' 第八经。

‘‘Seyyathāpi, bhikkhave, telañca paṭicca, vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī’’ti. Aṭṭhamaṃ.

479. 毗舍离经

9. Vesālīsuttaṃ

985如是我闻：一时，世尊住在毘舍离大林的重阁讲堂。那时，世尊以种种方式为比丘们讲述不净论，称赞不净，称赞不净的修习。

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati.

49那时，世尊告诉比丘们：'诸比丘，我想独处半月。除了送食的那一位，任何人都不应来我这里。' '是的，尊者。' 那些比丘回答世尊后，除了送食的那一位，果真没有人来亲近世尊。

Atha kho bhagavā bhikkhū āmantesi – ‘‘icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyituṃ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

50那些比丘心想：'世尊以种种方式讲述不净论，称赞不净，称赞不净的修习。' 于是他们便专注于种种形态方式的不净修习。他们对这个身体感到恼乱、羞惭、厌恶，便四处寻找拿刀的人。一天之内，有十位比丘拿刀，二十位……乃至三十位比丘在一天之内拿刀。

Atha kho te bhikkhū – ‘‘bhagavā anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati , asubhabhāvanāya vaṇṇaṃ bhāsatī’’ti anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti. Dasapi bhikkhū ekāhena satthaṃ āharanti, vīsampi…pe… tiṃsampi bhikkhū ekāhena satthaṃ āharanti.

51那时，过了那半个月，世尊从独处中出定，对具寿阿难说：'阿难，怎么比丘僧团好像变单薄了？' 阿难说：'尊者，正是因为世尊以种种方式为比丘们讲述不净论，称赞不净，称赞不净的修习，他们便专注于种种形态方式的不净修习。他们对这个身体感到恼乱、羞惭、厌恶，便四处寻找拿刀的人。一天之内，有十位比丘拿刀，二十位……乃至三十位比丘在一天之内拿刀。尊者，恳请世尊开示别的法门，好让比丘僧团能安立于完全的了知。'

Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho’’ti? ‘‘Tathā hi pana, bhante, ‘bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati , asubhabhāvanāya vaṇṇaṃ bhāsatī’ti anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti. Dasapi bhikkhū ekāhena satthaṃ āharanti, vīsampi bhikkhū… tiṃsampi bhikkhū ekāhena satthaṃ āharanti. Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā’’ti.

52'那么，阿难，你把所有依毘舍离附近而住的比丘，全都集合到集会堂。' '是的，尊者。' 具寿阿难回答世尊后，将所有依毘舍离附近而住的比丘全都集合到集会堂，然后来到世尊那里。到了之后，对世尊说：'尊者，比丘僧团已经集合。现在，请世尊看何时合适。'

‘‘Tenahānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātehī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘sannipatito , bhante, bhikkhusaṅgho. Yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti.

53那时，世尊去到了集会堂；到了之后，在铺设好的座位上坐下。坐好之后，世尊对诸比丘说：“诸比丘，这个入出息念定，当修习、多做之后，是寂静的、殊胜的、纯粹不杂的、快乐的安住，而且能让那些不时生起的恶不善法，就地消失、平息下来。”

Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti’’.

54“诸比丘，就像在夏季的最后一个月，尘土和污垢被扬起，这时一场及时的大暴雨能让它们就地消失、平息；同样的，诸比丘，这个入出息念定，当修习、多做之后，是寂静的、殊胜的、纯粹不杂的、快乐的安住，而且能让那些不时生起的恶不善法，就地消失、平息下来。那么，诸比丘，入出息念定是怎么修、怎么多做，才能成为寂静的、殊胜的、纯粹不杂的、快乐的安住，并且能让那些不时生起的恶不善法，就地消失、平息下来呢？”

‘‘Seyyathāpi , bhikkhave, gimhānaṃ pacchime māse ūhataṃ rajojallaṃ, tamenaṃ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?

55“诸比丘，在这里，一位比丘去了林野、或树脚下、或空闲的屋子，盘腿坐下，挺直身体，把正念安放在面前。他只是带着正念地吸气，带着正念地呼气……他学习‘随观舍遣，我将吸气’，他学习‘随观舍遣，我将呼气’。诸比丘，当入出息念定这样被修、这样被多做后，它就成了寂静的、殊胜的、纯粹不杂的、快乐的安住，并且能让那些不时生起的恶不善法，就地消失、平息下来。” 第九经。

‘‘Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī’’ti. Navamaṃ.

5610. 吉弥喇经

10. Kimilasuttaṃ

986如是我闻：有一次，世尊住在枳弥拉的竹林里。在那里，世尊对尊者枳弥拉说：“枳弥拉，入出息念定是怎么修、怎么多做的，才会有大果报、大利益呢？”

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati veḷuvane. Tatra kho bhagavā āyasmantaṃ kimilaṃ āmantesi – ‘‘kathaṃ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso’’ti?

58这样说了之后，尊者枳弥拉沉默着。第二次，世尊……第三次，世尊对尊者枳弥拉说：“枳弥拉，入出息念定是怎么修、怎么多做的，才会有大果报、大利益呢？”第三次，尊者枳弥拉还是沉默着。

Evaṃ vutte āyasmā kimilo tuṇhī ahosi. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ kimilaṃ āmantesi – ‘‘kathaṃ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso’’ti? Tatiyampi kho āyasmā kimilo tuṇhī ahosi.

59这样说了之后，尊者阿难对世尊说：“世尊，现在是时候了；善逝，现在是时候了！请世尊开示入出息念定。比丘们听了世尊的教导后，将会铭记于心。”

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘etassa, bhagavā, kālo; etassa, sugata, kālo! Yaṃ bhagavā ānāpānassatisamādhiṃ bhāseyya . Bhagavato sutvā bhikkhū dhāressantī’’ti.

60“那么，阿难，你仔细听，好好用心思惟，我这就说。” “好的，尊者。”阿难尊者回答世尊。世尊这样说：“阿难，怎样修习入出息念定、怎样多做之后，会有大果报、大利益呢？阿难，这里，一位比丘去到林野，或去到树下，或去到空闲处，盘腿坐下，挺直身体，建立起正念在前。他保持正念地入息，保持正念地出息……他学：‘我将随观舍遣而入息。’他学：‘我将随观舍遣而出息。’阿难，就是这样修习入出息念定，就是这样多做之后，会有大果报、大利益。”

‘‘Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – ‘‘kathaṃ bhāvito ca, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato mahapphalo hoti mahānisaṃso’’.

61“阿难，每当比丘长长地入息时，清楚知道‘我长长地入息’；长长地出息时，清楚知道‘我长长地出息’；短短地入息时，清楚知道‘我短短地入息’；短短地出息时，清楚知道‘我短短地出息’；他学：‘我将体验全身入息’，他学：‘我将体验全身出息’；他学：‘我将平静身行入息’，他学：‘我将平静身行出息’——那时，阿难，比丘安住于身，随观身，精勤、正知、具念，在世间的贪忧已去除。为什么呢？阿难，我说这入出息是属于身中的一种。因此，阿难，那时，比丘安住于身，随观身，精勤、正知、具念，在世间的贪忧已去除。”

‘‘Yasmiṃ samaye, ānanda, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati – kāye kāyānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi yadidaṃ – assāsapassāsaṃ. Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

62“阿难，在那个时候，当比丘学习‘我将体验喜而入息’……（中略）……体验乐……体验心行……学习‘我将使心行平静而入息’，学习‘我将使心行平静而出息’——阿难，那时，比丘于诸受，是精勤、正知、具念地随观感受，已断除世间的贪爱与忧恼。这是什么原因呢？阿难，我说这妥善作意入出息是与感受紧密相关的一类事物。因此，阿难，那时，比丘于诸受，是精勤、正知、具念地随观感受，已断除世间的贪爱与忧恼。”

‘‘Yasmiṃ samaye, ānanda, bhikkhu ‘pītippaṭisaṃvedī assasissāmī’ti sikkhati …pe… sukhappaṭisaṃvedī…pe… cittasaṅkhārappaṭisaṃvedī…pe… ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati – vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Vedanāññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ. Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

63阿难，当比丘这样学——‘我入息时体验心’、‘我出息时体验心’；‘我入息时让心喜悦’……‘我入息时让心得定’……‘我入息时让心解脱’、‘我出息时让心解脱’——那个时候，阿难，那位比丘就在心里随观心而住，精勤、正知、具念，调伏了世间上的贪欲与忧恼。为什么呢？阿难，我不会说一个失念、不正知的人能修习入出息念定。所以，阿难，那个时候，那位比丘就在心里随观心而住，精勤、正知、具念，调伏了世间上的贪欲与忧恼。

‘‘Yasmiṃ samaye, ānanda, bhikkhu ‘cittappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; abhippamodayaṃ cittaṃ…pe… samādahaṃ cittaṃ…pe… ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati – citte cittānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi. Tasmātihānanda, citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

64“阿难，每当比丘学：‘我将随观无常而入息’……学：‘随观离贪’……学：‘随观灭’……学：‘我将随观舍遣而入息’，学：‘我将随观舍遣而出息’——那时，阿难，比丘安住于法，随观法，精勤、正知、具念，在世间的贪忧已去除。他通过智慧看见并善加观察，断除了那些贪忧。因此，阿难，那时，比丘安住于法，随观法，精勤、正知、具念，在世间的贪忧已去除。”

‘‘Yasmiṃ samaye, ānanda, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati…pe… virāgānupassī…pe… nirodhānupassī…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati – dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

65“阿难，就像在一个十字路口有一大堆尘土。如果一辆车或战车从东方来，就会把那堆尘土撞散；从西方来……从北方来……从南方来，如果有车或战车来，就会把那堆尘土撞散。同样地，阿难，一位比丘安住于身，随观身，就能撞散那些恶、不善法；安住于受……安住于心……安住于法，随观法，就能撞散那些恶、不善法。” 第十经。

‘‘Seyyathāpi , ānanda, catumahāpathe mahāpaṃsupuñjo. Puratthimāya cepi disāyaṃ āgaccheyya sakaṭaṃ vā ratho vā, upahanateva taṃ paṃsupuñjaṃ; pacchimāya cepi disāya āgaccheyya…pe… uttarāya cepi disāya…pe… dakkhiṇāya cepi disāya āgaccheyya sakaṭaṃ vā ratho vā, upahanateva taṃ paṃsupuñjaṃ. Evameva kho, ānanda, bhikkhu kāye kāyānupassī viharantopi upahanateva pāpake akusale dhamme; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharantopi upahanateva pāpake akusale dhamme’’ti. Dasamaṃ.

66一法品第一

Ekadhammavaggo paṭhamo.

67其摄颂：

Tassuddānaṃ –

68一法、觉支，纯一，与两个果；

Ekadhammo ca bojjhaṅgo, suddhikañca duve phalā;

69阿利德他、咖宾那、灯，毘舍离、枳米罗。

Ariṭṭho kappino dīpo, vesālī kimilena cāti.

70第二品

2. Dutiyavaggo

712. 第二品

2. Dutiyavaggo

721. 欲锄经

1. Icchānaṅgalasuttaṃ

987有一次，世尊住在伊车能伽罗的伊车能伽罗密林里。在那里，世尊对诸比丘说：“诸比丘，我想静修三个月。除了送饭的那一位之外，我不见任何人。” “好的，尊者！”那些比丘回应了世尊后，在这里，除了送饭的那一位之外，的确没有人去见世尊。

Ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

74那时，那三个月结束后，世尊从静修中起身，对诸比丘说：“诸比丘，如果其他外道游行者这样问：‘朋友们，沙门乔达摩在雨安居期间，多数时间是以怎样的方式安住呢？’ 诸比丘，你们被这样问及的时候，应该这样回答那些外道游行者：‘朋友们，世尊在雨安居期间，多数时间是以入出息念定安住的。’ 诸比丘，在这里，我保持正念地吸气，保持正念地呼气。当吸气长时，我了知：‘我吸气长’；当呼气长时，我了知：‘我呼气长’。当吸气短时，我了知：‘我吸气短’；当呼气短时，我了知：‘我呼气短’。我了知：‘我将体验着全身吸气’……乃至……我了知：‘我将随观舍遣吸气’，我了知：‘我将随观舍遣呼气’。”

Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘‘sace kho, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘katamenāvuso, vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṃ bahulaṃ vihāsī’ti. Idhāhaṃ, bhikkhave, sato assasāmi, sato passasāmi. Dīghaṃ assasanto ‘dīghaṃ assasāmī’ti pajānāmi, dīghaṃ passasanto ‘dīghaṃ passasāmī’ti pajānāmi; rassaṃ assasanto ‘rassaṃ assasāmī’ti pajānāmi, rassaṃ passasanto ‘rassaṃ passasāmī’ti pajānāmi; ‘sabbakāyappaṭisaṃvedī assasissāmī’ti pajānāmi…pe… ‘paṭinissaggānupassī assasissāmī’ti pajānāmi, ‘paṭinissaggānupassī passasissāmī’ti pajānāmi’’.

75诸比丘，如果有人要正确地说，那就是——这是圣住，这也是梵住，这也是如来住。他要正确地说的话，指的就是入出息念定——这是圣住，这也是梵住，这也是如来住。

76比丘们，如果一个人要正确地说某样事物是‘圣者的住处’、‘梵的住处’、‘如来的住处’，那么他正确地说入出息念定就是‘圣者的住处’、‘梵的住处’、‘如来的住处’。” “摩诃男贤友，通过这个角度，你应该这样理解：有学的住处是一种，如来的住处是另一种。” 第二。

‘‘Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi. Ānāpānassatisamādhiṃ sammā vadamāno vadeyya – ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipī’’ti. ‘‘Iminā kho etaṃ, āvuso mahānāma, pariyāyena veditabbaṃ, yathā – aññova sekho vihāro, añño tathāgatavihāro’’ti. Dutiyaṃ.

772. 疑经

2. Kaṅkheyyasuttaṃ

988有一次，尊者罗玛萨康毗耶住在释迦国的迦毗罗卫城尼拘律园。那时，释迦族人摩诃那玛来到尊者罗玛萨康毗耶那里。到后，向尊者罗玛萨康毗耶礼敬，然后坐在一边。坐好后，释迦族人摩诃那玛对尊者罗玛萨康毗耶说：“大德，那个有学之住是否就是那个如来之住？还是说，有学之住是另一个，如来之住是另一个呢？”

Ekaṃ samayaṃ āyasmā lomasakaṃbhiyo sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yenāyasmā lomasakaṃbhiyo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lomasakaṃbhiyaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko āyasmantaṃ lomasakaṃbhiyaṃ etadavoca – ‘‘so eva nu kho, bhante, sekho vihāro so tathāgatavihāro, udāhu aññova sekho vihāro añño tathāgatavihāro’’ti?

79“摩诃那玛贤友，那个有学之住不是那个如来之住。摩诃那玛贤友，有学之住是另一个，如来之住是另一个。摩诃那玛贤友，那些有学比丘，还未达成心的目标，住于期盼那无上安稳的人，他们舍弃五盖而住。哪五个呢？他们舍弃欲贪盖而住，舍弃瞋恚盖……舍弃昏沉睡眠盖……舍弃掉举追悔盖……舍弃疑惑盖而住。

‘‘Na kho, āvuso mahānāma, sveva sekho vihāro, so tathāgatavihāro. Añño kho, āvuso mahānāma, sekho vihāro, añño tathāgatavihāro. Ye te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te pañca nīvaraṇe pahāya viharanti. Katame pañca? Kāmacchandanīvaraṇaṃ pahāya viharanti, byāpādanīvaraṇaṃ…pe… thinamiddhanīvaraṇaṃ…pe… uddhaccakukkuccanīvaraṇaṃ…pe… vicikicchānīvaraṇaṃ pahāya viharanti.

80“摩诃那玛贤友，那些有学比丘，还未达成心的目标，住于期盼那无上安稳的人，他们就是舍弃这五盖而住。

‘‘Yepi te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te ime pañca nīvaraṇe pahāya viharanti.

81“而摩诃那玛贤友，那些阿拉汉比丘，已灭尽烦恼，梵行已立，应作已作，卸下负担，已达自利，彻底断除有结，以正智解脱，对他们来说，这五盖已被断除，被连根拔起，像砍断棕榈树桩一样，彻底灭除，未来不再生起。哪五个呢？欲贪盖已被断除，被连根拔起，像砍断棕榈树桩一样，彻底灭除，未来不再生起；瞋恚盖已被断除……昏沉睡眠盖……掉举追悔盖……疑惑盖已被断除，被连根拔起，像砍断棕榈树桩一样，彻底灭除，未来不再生起。”

‘‘Ye ca kho te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesaṃ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Katame pañca? Kāmacchandanīvaraṇaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ; byāpādanīvaraṇaṃ pahīnaṃ…pe… thinamiddhanīvaraṇaṃ…pe… uddhaccakukkuccanīvaraṇaṃ…pe… vicikicchānīvaraṇaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.

82摩诃那马学友，那些比丘——他们是阿拉汉、已灭尽烦恼、已成就修行、该做的都已做好、已卸下重担、已抵达自己的目标、已彻底断尽存在的结缚、以究竟智慧而解脱——对他们来说，这五种盖已经被断除，连根拔除，像被砍掉的棕榈树桩一样，不复存在，未来再也不会生起。摩诃那马学友，从这个角度你也应该明白：有学的住法是一回事，如来的住法是另一回事。

‘‘Ye te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesaṃ ime pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tadamināpetaṃ, āvuso mahānāma, pariyāyena veditabbaṃ yathā – aññova sekho vihāro, añño tathāgatavihāro.

83摩诃那马学友，有一个时候，世尊住在伊车能伽罗村的伊车能伽罗林里。在那里，摩诃那马学友，世尊对比丘们说：'诸比丘，我想独处静修三个月。除了那个送饭的人，谁也别来找我。'那些比丘回答说：'好的，尊者。'摩诃那马学友，他们答应了世尊之后，确实没有一个人到世尊那儿去，除了那个送饭的人。

‘‘Ekamidaṃ, āvuso mahānāma, samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tatra kho, āvuso mahānāma, bhagavā bhikkhū āmantesi – ‘icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’ti. ‘Evaṃ, bhante’ti kho, āvuso mahānāma, te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

84然后，学友，三个月期满，世尊从静修中出来，对比丘们说：'诸比丘，如果外道游行者们这样问你们——学友们，沙门乔达摩在雨季安居中，大部分时间安住在哪种住法里？——你们被这样问到时，诸比丘，要这样回答那些外道游行者：学友们，世尊在雨季安居中，大部分时间安住在入出息念定里。诸比丘，在这里，我正念地吸气，正念地呼气。吸气长时，我了知“我吸气长”；呼气长时，我了知“我呼气长”……随观舍遣，我了知“我将吸气”；随观舍遣，我了知“我将呼气”。'

‘‘Atha kho, āvuso, bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘sace kho, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – katamenāvuso, vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsīti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṃ bahulaṃ vihāsīti. Idhāhaṃ, bhikkhave , sato assasāmi, sato passasāmi. Dīghaṃ assasanto dīghaṃ assasāmīti pajānāmi, dīghaṃ passasanto dīghaṃ passasāmīti pajānāmi…pe… paṭinissaggānupassī assasissāmīti pajānāmi, paṭinissaggānupassī passasissāmī’ti pajānāmi’’.

85“诸比丘，如果有人正确地说，他会这样说：‘圣者之住’、‘梵住’、‘如来之住’。正确地说入出息念定，他会这样说：‘圣者之住’、‘梵住’、‘如来之住’。诸比丘，那些有学比丘，还未达成心的目标，住于期盼那无上安稳的人，对他们来说，修习、多修入出息念定，能导向烦恼的灭尽。而诸比丘，那些阿拉汉比丘，已灭尽烦恼，梵行已立，应作已作，卸下负担，已达自利，彻底断除有结，以正智解脱，对他们来说，修习、多修入出息念定，能导向现法乐住，也能导向正念正知。”

‘‘Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. Ānāpānassatisamādhiṃ sammā vadamāno vadeyya – ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesaṃ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṃ khayāya saṃvattati. Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā tesaṃ ānāpānassatisamādhi bhāvito bahulīkato diṭṭhadhammasukhavihārāya ceva saṃvattati satisampajaññāya ca.

86诸比丘，那些有学比丘，心尚未达到，正向往着无上的安稳而住——他们修习入出息念定、反复修习之后，会导向诸漏的灭尽。

‘‘Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṃ khayāya saṃvattati.

87诸比丘，而那些比丘是阿拉汉，已灭尽烦恼，已成就修行，该做的都已做好，已卸下重担，已抵达自己的目标，已彻底断尽存在的结缚，以究竟智慧而解脱——他们修习入出息念定、反复修习之后，在今生就既能导向安乐的住法，也能导向正念与正知。

‘‘Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato diṭṭheva dhamme sukhavihārāya ceva saṃvattati satisampajaññāya ca.

88“诸比丘，如果有人正确地说，他会这样说：‘圣者之住’、‘梵住’、‘如来之住’。正确地说入出息念定，他会这样说：‘圣者之住’、‘梵住’、‘如来之住’。”第一段。

893. 第一阿难经

3. Paṭhamaānandasuttaṃ

989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，是否有这样一个法，当它被修习、多修习时，能圆满四个法；当那四个法被修习、多修习时，能圆满七个法；当那七个法被修习、多修习时，能圆满两个法呢？”

Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante , ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī’’ti?

91“阿难，确实有这样一个法，当它被修习、多修习时，能圆满四个法；当那四个法被修习、多修习时，能圆满七个法；当那七个法被修习、多修习时，能圆满两个法。”

‘‘Atthi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī’’ti.

92“尊者，那么，哪一个法被修习、多修之后，能圆满四个法；那四个法被修习、多修之后，能圆满七个法；那七个法被修习、多修之后，能圆满两个法呢？”“诸比丘，入出息念定这一个法，被修习、多修之后，能圆满四念处；四念处被修习、多修之后，能圆满七觉支；七觉支被修习、多修之后，能圆满明与解脱。”

‘‘Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī’’ti? ‘‘Ānāpānassatisamādhi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti.

93“阿难，怎样修习、怎样多修习入出息念定，才能圆满四念处呢？阿难，在此，比丘去往山林、树下或空闲处，盘腿坐下，保持身体正直，将正念安立在面前。他正念而入息，正念而出息。当他入息长时，他了知‘我入息长’；当他出息长时，他了知‘我出息长’……（中略）……他学习‘我将随观舍遣而入息’，他学习‘我将随观舍遣而出息’。” “阿难，在那个时候，当比丘入息长，了知‘我入息长’；出息长，了知‘我出息长’；入息短……（中略）……学习‘我将使身行平静而入息’，学习‘我将使身行平静而出息’——阿难，那时，比丘于身，是精勤、正知、具念地随观身，已断除世间的贪爱与忧恼。这是什么原因呢？阿难，我说这入出息是与身体紧密相关的一类事物。因此，阿难，那时，比丘于身，是精勤、正知、具念地随观身，已断除世间的贪爱与忧恼。”

‘‘Kathaṃ bhāvito, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati’’. ‘‘Yasmiṃ samaye, ānanda, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā…pe… ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati – kāye kāyānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ – assāsapassāsaṃ . Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ’’.

94“阿难，每当比丘学：‘我将体验喜而入息’，学：‘我将体验喜而出息’；学：‘我将体验乐而入息’，学：‘我将体验乐而出息’；学：‘我将体验心行而入息’，学：‘我将体验心行而出息’；学：‘我将平静心行而入息’，学：‘我将平静心行而出息’——那时，阿难，比丘安住于受，随观受，精勤、正知、具念，在世间的贪忧已去除。为什么呢？阿难，我说对这入出息善加作意，是属于受中的一种。因此，阿难，那时，比丘安住于受，随观受，精勤、正知、具念，在世间的贪忧已去除。”

‘‘Yasmiṃ samaye, ānanda, bhikkhu ‘pītippaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati – vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Vedanāññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ. Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

95“阿难，每当比丘学：‘我将体验心而入息’，学：‘我将体验心而出息’；学：‘我将令心喜悦而入息’……学：‘我将令心得定而入息’……学：‘我将令心解脱而入息’，学：‘我将令心解脱而出息’——那时，阿难，比丘安住于心，随观心，精勤、正知、具念，在世间的贪忧已去除。为什么呢？阿难，我不说有忘失念、没有正知的人能修习入出息念定。因此，阿难，那时，比丘安住于心，随观心，精勤、正知、具念，在世间的贪忧已去除。”

96阿难，当比丘这样学——‘我入息时随观无常’……‘我入息时随观离欲’……‘我入息时随观灭’……‘我入息时随观舍遣’、‘我出息时随观舍遣’——那个时候，阿难，那位比丘就在诸法中随观法而住，精勤、正知、具念，调伏了世间上的贪欲与忧恼。他用智慧看到了那贪欲与忧恼的彻底舍断，便成了善巧的旁观者。所以，阿难，那个时候，那位比丘就在诸法中随观法而住，精勤、正知、具念，调伏了世间上的贪欲与忧恼。

‘‘Yasmiṃ samaye, ānanda, bhikkhu aniccānupassī…pe… virāgānupassī…pe… nirodhānupassī…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati – dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

97阿难，这样修习、这样多做的入出息念定，就能圆满四念住。

‘‘Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato cattāro satipaṭṭhāne paripūreti.

98阿难，四念住又是怎样修习、怎样多做，而能圆满七觉支呢？阿难，当比丘在身中随观身而住的时候，在那个时刻，他的念是现起的、没有忘失的。阿难，当比丘的念现起、没有忘失的那个时刻，念觉支就在那个比丘身上被发动起来了；在那个时刻，比丘修习念觉支；在那个时刻，比丘的念觉支修习达到了圆满。

‘‘Kathaṃ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Yasmiṃ samaye, ānanda, bhikkhu kāye kāyānupassī viharati – upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā. Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā – satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

99他这样具念而住，便用智慧去深入地探察、细察、审察那个法。阿难，当比丘这样具念而住，用智慧去深入地探察、细察、审察那个法的时候，择法觉支就在那个比丘身上被发动起来了；在那个时刻，比丘修习择法觉支；在那个时刻，比丘的择法觉支修习达到了圆满。

‘‘So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati. Yasmiṃ samaye, ānanda, 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.

100当他用智慧去深入地探察、细察、审察那个法的时候，精进力就被发动起来了，没有懈怠。阿难，当比丘用智慧去深入地探察、细察、审察那个法，精进力被发动而没有懈怠的那个时刻，精进觉支就在那个比丘身上被发动起来了；在那个时刻，比丘修习精进觉支；在那个时刻，比丘的精进觉支修习达到了圆满。

‘‘Tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, ānanda, 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.

101对于激发精进的人，会生起无染的喜。阿难，每当比丘激发精进而生起无染的喜时，那时比丘的喜觉支就被激活了，那时比丘在修习喜觉支，那时比丘的喜觉支达到了修习的圆满。

‘‘Āraddhavīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, ānanda, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā – pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

102对于心有喜的人，身体也变得宁静，心也变得宁静。阿难，每当比丘心有喜，身体也变宁静，心也变宁静时，那时比丘的宁静觉支就被激活了，那时比丘在修习宁静觉支，那时比丘的宁静觉支达到了修习的圆满。

‘‘Pītimanassa kāyopi passambhati, cittampi passambhati. Yasmiṃ samaye, ānanda, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati – passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

103对于身体已宁静、感受快乐的人，心得定。阿难，每当比丘身体已宁静、感受快乐，心得定时，那时比丘的定觉支就被激活了，那时比丘在修习定觉支，那时比丘的定觉支达到了修习的圆满。

‘‘Passaddhakāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, ānanda, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati – samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

104他对如是得定的心，能够善巧地保持中舍观察。阿难，每当比丘对如是得定的心，善巧地保持中舍观察时，那时比丘的舍觉支就被激活了，那时比丘在修习舍觉支，那时比丘的舍觉支达到了修习的圆满。

‘‘So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, ānanda, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti – upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti , upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

105阿难，有时比丘在感受上……在心识上……在诸法上，持续地随观诸法而住。那时，比丘的念已现前，没有忘失。阿难，每当比丘的念已现前，没有忘失时，那时比丘的念觉支就被激活了，那时比丘在修习念觉支，那时比丘的念觉支达到了修习的圆满。（应如第一个念处那样详细展开。）

‘‘Yasmiṃ samaye, ānanda, bhikkhu vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati – upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā. Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā – satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (Yathā paṭhamaṃ satipaṭṭhānaṃ, evaṃ vitthāretabbaṃ).

106他对如是得定的心，能够善巧地保持中舍观察。阿难，每当比丘对如是得定的心，善巧地保持中舍观察时，那时比丘的舍觉支就被激活了，那时比丘在修习舍觉支，那时比丘的舍觉支达到了修习的圆满。阿难，这样修习、这样多修的四念处，就能圆满七觉支。

‘‘So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, ānanda, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti – upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Evaṃ bhāvitā kho, ānanda, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.

107第一品：一法在沙瓦提城。在那里，世尊……告诉比丘们说： “比丘们，有一法，当它被修习、多做时，会有大果、大利益。是哪一个法呢？入出息念。比丘们，怎样修习、怎样多做入出息念，能有大果、大利益呢？比丘们，在此，一位比丘前往林野，或到树下，或到空屋。他盘腿坐下，挺直身体，建立起面前的念。他只是带着念呼气，只是带着念吸气。他长长地呼气时，清楚地知道：‘我长长地呼气’；长长地吸气时，清楚地知道：‘我长长地吸气’。他短短地呼气时，清楚地知道：‘我短短地呼气’；短短地吸气时，清楚地知道：‘我短短地吸气’。他如此训练自己：‘我将体验着全身呼出’；他如此训练自己：‘我将体验着全身吸进’。他如此训练自己：‘我将平息身行，呼出’；他如此训练自己：‘我将平息身行，吸进’。他如此训练自己：‘我将体验着喜呼出’；他如此训练自己：‘我将体验着喜吸进’。他如此训练自己：‘我将体验着乐呼出’；他如此训练自己：‘我将体验着乐吸进’。他如此训练自己：‘我将体验着心行呼出’；他如此训练自己：‘我将体验着心行吸进’。他如此训练自己：‘我将平息心行，呼出’；他如此训练自己：‘我将平息心行，吸进’。他如此训练自己：‘我将体验着心呼出’；他如此训练自己：‘我将体验着心吸进’。他如此训练自己：‘我将让心喜悦，呼出’；他如此训练自己：‘我将让心喜悦，吸进’。他如此训练自己：‘我将让心得定，呼出’；他如此训练自己：‘我将让心得定，吸进’。他如此训练自己：‘我将让心解脱，呼出’；他如此训练自己：‘我将让心解脱，吸进’。他如此训练自己：‘我将随观无常，呼出’；他如此训练自己：‘我将随观无常，吸进’。他如此训练自己：‘我将随观离欲，呼出’；他如此训练自己：‘我将随观离欲，吸进’。他如此训练自己：‘我将随观灭，呼出’；他如此训练自己：‘我将随观灭，吸进’。他如此训练自己：‘我将随观舍遣，呼出’；他如此训练自己：‘我将随观舍遣，吸进’。比丘们，就是这样，入出息念被这样修习、被这样多做时，会有大果、大利益。” 第一经。

1. Ekadhammavaggo

108“阿难，如何修习、如何多修七觉支，能圆满明与解脱呢？阿难，在此，比丘依止远离、依止离贪、依止灭尽、转向舍遣，修习念觉支；依止远离、依止离贪、依止灭尽、转向舍遣，修习择法觉支……乃至……修习舍觉支。阿难，就是这样修习、这样多修七觉支，能圆满明与解脱。” 第三经。

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

1094. 第二阿难经

4. Dutiyaānandasuttaṃ

990那时，具寿阿难来到世尊那里。到了之后，礼敬世尊，坐在一旁。世尊对坐在一旁的具寿阿难这样说：“阿难，有没有一个法，当它被修习、多修之后，能圆满四个法；那四个法被修习、多修之后，能圆满七个法；那七个法被修习、多修之后，能圆满两个法呢？” “尊者，我们的法是以世尊为根源的……（中略）”“阿难，有的，有一个法，当它被修习、多修之后，能圆满四个法；那四个法被修习、多修之后，能圆满七个法；那七个法被修习、多修之后，能圆满两个法。”

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘atthi nu kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā, satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī’’ti. Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘atthānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti.

111“阿难，哪一个法被修习、多修之后，能圆满四个法；那四个法被修习、多修之后，能圆满七个法；那七个法被修习、多修之后，能圆满两个法呢？阿难，入出息念定这一个法，被修习、多修之后，能圆满四念处；四念处被修习、多修之后，能圆满七觉支；七觉支被修习、多修之后，能圆满明与解脱。”“阿难，如何修习、如何多修入出息念定，能圆满四念处呢？阿难，在此，比丘前往林野……（中略）阿难，就是这样修习、这样多修七觉支，能圆满明与解脱。” 第四经。

‘‘Katamo cānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti? Ānāpānassatisamādhi, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti. ‘‘Kathaṃ bhāvito cānanda, ānāpānassatisamādhi, kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti? Idhānanda, bhikkhu araññagato vā…pe… evaṃ bhāvitā kho, ānanda, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī’’ti. Catutthaṃ.

1125. 第一比丘经

5. Paṭhamabhikkhusuttaṃ

991那时，众多比丘来到世尊那里。到了之后，向世尊行礼，坐在一边。那些比丘坐定后，世尊对他们说：“比丘们，有没有一个法，修习、多修之后，能圆满四个法？四个法修习、多修之后，能圆满七个法？七个法修习、多修之后，能圆满两个法？” “尊者，我们的法以世尊为根本……听了世尊的教导后，比丘们将会记住的。”“比丘们，有一个法，修习、多修之后，能圆满四个法；四个法修习、多修之后，能圆满七个法；七个法修习、多修之后，能圆满两个法。”

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – ‘‘atthi nu kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā…pe… bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Atthi, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti’’.

114“大德，那么，是哪一个法，当被修习、多修习时，能圆满四个法；当那四个法被修习、多修习时，能圆满七个法；当那七个法被修习、多修习时，能圆满两个法呢？” “阿难，这入出息念定就是一个法，当它被修习、多修习时，能圆满四念处；当四念处被修习、多修习时，能圆满七觉支；当七觉支被修习、多修习时，能圆满明与解脱。”

‘‘Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī’’ti? ‘‘Ānāpānassatisamādhi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti’’.

115“比丘们，如何修习、如何多修入出息念定，就能圆满四念处呢？比丘们，在这里，比丘前往山林、树下或空闲处，盘腿坐下，身体正直，将正念安放在面前。他保持正念地吸气，保持正念地呼气……他学习：‘随观舍遣，我将吸气’，他学习：‘随观舍遣，我将呼气’。”

‘‘Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati’’.

1166. 第二比丘经

6. Dutiyabhikkhusuttaṃ

992那时，众多比丘来到世尊那里。到了之后，礼敬世尊，坐在一旁。坐在一旁的诸比丘对世尊这样说：“尊者，有没有一个法被修习、多修之后，能圆满四个法；那四个法被修习、多修之后，能圆满七个法；那七个法被修习、多修之后，能圆满两个法呢？”“诸比丘，有的，有一个法，当它被修习、多修之后，能圆满四个法；那四个法被修习、多修之后，能圆满七个法；那七个法被修习、多修之后，能圆满两个法。”

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘atthi nu kho, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī’’ti? ‘‘Atthi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī’’ti.

118“比丘们，是哪一个法，修习、多修之后，能圆满四个法？四个法修习、多修之后，能圆满七个法？七个法修习、多修之后，能圆满两个法？比丘们，入出息念定，这一个法，修习、多修之后，能圆满四念处；四念处修习、多修之后，能圆满七觉支；七觉支修习、多修之后，能圆满明与解脱。”

‘‘Katamo ca, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti? Ānāpānassatisamādhi, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentīti.

119“诸比丘，如何修习、如何多修入出息念定，能圆满四念处呢？诸比丘，在此，比丘前往林野……（中略）诸比丘，就是这样修习、这样多修七觉支，能圆满明与解脱。” 第五经。

‘‘Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti? Idha, bhikkhave, bhikkhu araññagato vā…pe… evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī’’ti. Pañcamaṃ.

120“比丘们，在任何时候，比丘长长地吸气时，清楚了知‘我长长地吸气’；或长长地呼气时，清楚了知‘我长长地呼气’；或短短地吸气时，清楚了知‘我短短地吸气’……体验全身……他学习：‘使身行平静，我将吸气’，他学习：‘使身行平静，我将呼气’。比丘们，在那时候，这位比丘安住于身，随观身，精勤、正知、具念，能去除世间的贪欲与忧恼。那是什么原因呢？比丘们，我说，这入出息是身体活动的一种。因此，比丘们，在那时候，这位比丘安住于身，随观身，精勤、正知、具念，能去除世间的贪欲与忧恼。”

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti…pe… sabbakāyappaṭisaṃvedī…pe… ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati – kāye kāyānupassī, bhikkhave, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Kāyaññatarāhaṃ, bhikkhave, etaṃ vadāmi, yadidaṃ – assāsapassāsaṃ. Tasmātiha, bhikkhave, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

121“比丘们，在任何时候，比丘体验喜……体验乐……体验心行……他学习：‘使心行平静，我将吸气’，他学习：‘使心行平静，我将呼气’。比丘们，在那时候，这位比丘安住于受，随观受，精勤、正知、具念，能去除世间的贪欲与忧恼。那是什么原因呢？比丘们，我说，对这入出息作妥善地注意，就是感受的一种。因此，比丘们，在那时候，这位比丘安住于受，随观受，精勤、正知、具念，能去除世间的贪欲与忧恼。”

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu pītippaṭisaṃvedī…pe… sukhappaṭisaṃvedī…pe… cittasaṅkhārappaṭisaṃvedī…pe… ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati – vedanāsu vedanānupassī, bhikkhave, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Vedanāññatarāhaṃ, bhikkhave, etaṃ vadāmi, yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha , bhikkhave, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

122“比丘们，在任何时候，比丘体验心……令心喜悦……他学习：‘令心得定，我将吸气’，他学习：‘令心得定，我将呼气’；他学习：‘令心解脱，我将吸气’，他学习：‘令心解脱，我将呼气’。比丘们，在那时候，这位比丘安住于心，随观心，精勤、正知、具念，能去除世间的贪欲与忧恼。那是什么原因呢？比丘们，我不为那些失去正念、没有正知的人讲说入出息念定的修习。因此，比丘们，在那时候，这位比丘安住于心，随观心，精勤、正知、具念，能去除世间的贪欲与忧恼。”

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu cittappaṭisaṃvedī…pe… abhippamodayaṃ cittaṃ…pe… ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati, ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati – citte cittānupassī, bhikkhave, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi. Tasmātiha, bhikkhave , citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

123诸比丘，当一位比丘随观无常……随观离染……随观灭尽……他这样训练：‘我将随观舍遣而入息’；他这样训练：‘我将随观舍遣而出息’——那时，诸比丘，那位比丘就是一位在诸法中随观法的安住者，精勤、正知、具念，已经调伏了对世间的贪欲与忧恼。他以智慧看见了那就是对贪欲与忧恼的断除，从而善巧地保持中舍。因此，诸比丘，就在那时，那位在诸法中随观法的比丘，精勤、正知、具念，已经调伏了对世间的贪欲与忧恼。

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu aniccānupassī…pe… virāgānupassī…pe… nirodhānupassī…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati – dhammesu dhammānupassī, bhikkhave, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātiha, bhikkhave, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

124诸比丘，当入出息念定这样被修习、这样被多做时，就能圆满四念处。

‘‘Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato cattāro satipaṭṭhāne paripūreti.

125诸比丘，四念处如何被修习、如何被多做，才能圆满七觉支呢？诸比丘，当一位比丘在身中随观身而住时——在那时，这位比丘的正念已经现起、没有忘失。诸比丘，当比丘的正念现起、没有忘失时——在那时，比丘的念觉支就被发动了；在那时，比丘修习念觉支；在那时，比丘的念觉支修习达到圆满。

‘‘Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati – upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā – satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

126他这样具念而住，便以智慧去推求、思索、进行彻底的审查那个法。诸比丘，当比丘这样具念而住，以智慧去推求、思索、进行彻底的审查那个法时——在那时，比丘的择法觉支就被发动了；在那时，比丘修习择法觉支；在那时，比丘的择法觉支修习达到圆满。

‘‘So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati. 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.

127对于以智慧推求、思索、彻底审查那个法的他，不懈怠的精进力就被发动了。诸比丘，当比丘以智慧推求、思索、彻底审查那个法，不懈怠的精进力被发动时——在那时，比丘的精进觉支就被发动了；在那时，比丘修习精进觉支；在那时，比丘的精进觉支修习达到圆满。

‘‘Tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. 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.

128对于已发动精进力的他，不染着物欲的喜悦就生起了。诸比丘，当已发动精进力的比丘，不染着物欲的喜悦生起时——在那时，比丘的喜觉支就被发动了；在那时，比丘修习喜觉支；在那时，比丘的喜觉支修习达到圆满。

‘‘Āraddhavīriyassa uppajjati pīti nirāmisā. 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.

129当心有喜的时候，身体也平静下来，心也平静下来。诸比丘，每当一位比丘心有喜、身体平静、心也平静的时候——那时，这位比丘的轻安觉支就现起了，那时他就在修习轻安觉支，那时这位比丘的轻安觉支达到了修习的圆满。

‘‘Pītimanassa kāyopi passambhati, cittampi passambhati. 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.

130当身体轻安、有乐的时候，心就入定了。诸比丘，每当一位比丘身体轻安、有乐、心入定的时候——那时，这位比丘的定觉支就现起了，那时他就在修习定觉支，那时这位比丘的定觉支达到了修习的圆满。

‘‘Passaddhakāyassa sukhino cittaṃ samādhiyati. 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.

131他对这样入定的心，善于保持旁观。诸比丘，每当一位比丘对这样入定的心善于保持旁观的时候——那时，这位比丘的舍觉支就现起了，那时他就在修习舍觉支，那时这位比丘的舍觉支达到了修习的圆满。

‘‘So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. 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.

132诸比丘，每当一位比丘在感受上……在心上……在诸法上，安住于随观诸法的时候——那时，这位比丘的念已现前、没有忘失。诸比丘，每当一位比丘的念已现前、没有忘失的时候——那时，这位比丘的念觉支就现起了，那时他就在修习念觉支，那时这位比丘的念觉支达到了修习的圆满……

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati – upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā – satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti – satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati…pe….

133他对这样入定的心，善于保持旁观。诸比丘，每当一位比丘对这样入定的心善于保持旁观的时候——那时，这位比丘的舍觉支就现起了，那时他就在修习舍觉支，那时这位比丘的舍觉支达到了修习的圆满。诸比丘，就这样修习四念处、就这样多修习四念处，便能圆满七觉支。

So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. 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. Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.

134诸比丘，那么，怎样修习七觉支、怎样多修习七觉支，便能圆满明与解脱呢？诸比丘，在此，一位比丘修习念觉支——依止远离、依止离欲、依止灭尽、转向舍遣；修习择法觉支——依止远离、依止离欲、依止灭尽、转向舍遣……修习舍觉支——依止远离、依止离欲、依止灭尽、转向舍遣。诸比丘，就这样修习七觉支、就这样多修习七觉支，便能圆满明与解脱。第六经。

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

135《入出息念相应》的摄颂是：

Tassuddānaṃ –

1367. 结断经

7. Saṃyojanappahānasuttaṃ

993诸比丘，修习、多修入出息念定，能导向结缚的断除……第七。

Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato saṃyojanappahānāya saṃvattati…pe…. Sattamaṃ.

1388. 随眠根除经

8. Anusayasamugghātasuttaṃ

994……能导向随眠的根除……第八。

…Anusayasamugghātāya saṃvattati…. Aṭṭhamaṃ.

1409. 道遍知经

9. Addhānapariññāsuttaṃ

995……能导向生命历程的遍知……第九。

…Addhānapariññāya saṃvattati…. Navamaṃ.

14210. 漏尽经

10. Āsavakkhayasuttaṃ

996能导向诸漏的灭尽。诸比丘，如何修习、如何多修入出息念定，能导向结缚的断除……能导向随眠的根除……能导向生命历程的遍知……能导向诸漏的灭尽呢？诸比丘，在此，有比丘前往林野，或前往树下……乃至……他学：'我入息时随观舍遣'，他学：'我出息时随观舍遣'。诸比丘，这样修习、这样多修入出息念定，能导向结缚的断除……乃至……能导向随眠的根除……乃至……能导向生命历程的遍知……乃至……能导向诸漏的灭尽。第十。

Āsavānaṃ khayāya saṃvattati. Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato saṃyojanappahānāya saṃvattati… anusayasamugghātāya saṃvattati… addhānapariññāya saṃvattati… āsavānaṃ khayāya saṃvattati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā…pe. … paṭinissaggānupassī assasissāmīti sikkhati, paṭinissaggānupassī passasissāmīti sikkhati. Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato saṃyojanappahānāya saṃvattati…pe… anusayasamugghātāya saṃvattati…pe… addhānapariññāya saṃvattati…pe… āsavānaṃ khayāya saṃvattatīti. Dasamaṃ.

144它的结集偈颂是——

Tassuddānaṃ –

145第二品

Dutiyo vaggo.

146其摄颂——

Tassuddānaṃ –

147伊车囊咖喇、渴求，阿难与其他两篇；

Icchānaṅgalaṃ kaṅkheyyaṃ, ānandā apare duve;

148比丘们断除结缚和随眠，在漫长旅途中，诸漏灭尽。

Bhikkhū saṃyojanānusayā, addhānaṃ āsavakkhayanti.

149入出息相应第十

Ānāpānasaṃyuttaṃ dasamaṃ.