5. Sampasādanīyasuttaṃ

Sāriputtasīhanādo

141. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiya’’nti.

142. ‘‘Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiya’nti. Kiṃ te [kiṃ nu (sī. pī.), kiṃ nu kho te (syā.)], sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā te bhagavanto ahesuṃ itipi , evaṃpaññā te bhagavanto ahesuṃ itipi, evaṃvihārī te bhagavanto ahesuṃ itipi, evaṃvimuttā te bhagavanto ahesuṃ itipī’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Kiṃ pana te [kiṃ pana (sī. pī.)], sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā , sabbe te bhagavanto cetasā ceto paricca viditā, `evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārī… evaṃvimuttā te bhagavanto bhavissanti itipī’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Kiṃ pana te [kiṃ pana (sī. pī.)], sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito – ‘evaṃsīlo bhagavā itipi, evaṃdhammo…pe… evaṃpañño … evaṃvihārī… evaṃvimutto bhagavā itipī’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. Atha kiṃ carahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiya’’’nti?

143. ‘‘Na kho me [na kho panetaṃ (syā. ka.)], bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi. Api ca, me [me bhante (sī. pī. ka.)] dhammanvayo vidito. Seyyathāpi, bhante , rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī. ka.)] daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā, ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā antamaso biḷāranikkhamanamattampi. Tassa evamassa – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito. Ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho.



这是我的完整直译:
自信经
舍利弗的狮子吼
如是我闻。一时,世尊住在那烂陀(Nāḷandā)的巴瓦利卡芒果园。那时,尊者舍利弗来到世尊所在之处,来到后向世尊礼拜,然后坐在一旁。坐在一旁的尊者舍利弗对世尊说:"大德,我如此深信世尊,过去没有,未来不会有,现在也没有其他沙门或婆罗门在正等觉方面比世尊更殊胜。"
"舍利弗,你说了这样高尚的牛王之语,作出了断然的判断,发出了狮子吼:'大德,我如此深信世尊,过去没有,未来不会有,现在也没有其他沙门或婆罗门在正等觉方面比世尊更殊胜。'舍利弗,那些过去世的阿罗汉、正等正觉者,你是否以心识遍知他们的心:'那些世尊是如此戒行,如此法行,如此智慧,如此安住,如此解脱'?" "不是的,大德。"
"舍利弗,那些未来世将成为阿罗汉、正等正觉者,你是否以心识遍知他们的心:'那些世尊将会是如此戒行,如此法行,如此智慧,如此安住,如此解脱'?" "不是的,大德。"
"舍利弗,那么现在的我,阿罗汉、正等正觉者,你是否以心识遍知我的心:'世尊是如此戒行,如此法行,如此智慧,如此安住,如此解脱'?" "不是的,大德。"
"舍利弗,既然你对过去、未来、现在的阿罗汉、正等正觉者没有他心智,那么你为什么说了这样高尚的牛王之语,作出了断然的判断,发出了狮子吼:'大德,我如此深信世尊,过去没有,未来不会有,现在也没有其他沙门或婆罗门在正等觉方面比世尊更殊胜'?"
"大德,我虽然对过去、未来、现在的阿罗汉、正等正觉者没有他心智,但我知道法的必然性。大德,就像国王的边境城市,城墙高大坚固,城门坚固,只有一个门。那里有一个聪明、能干、有智慧的守门人,不让陌生人进入,只让熟人进入。他沿着城墙周围的道路巡视,看不到城墙的裂缝或缺口,甚至连一只猫能钻出去的洞都没有。他会这样想:'凡是进出这座城市的粗大生物,都必须从这个门进出。'同样地,大德,我知道法的必然性。大德,那些过去世的阿罗汉、正等正觉者,他们都断除了五盖,去除了使慧力羸弱的心的染污,在四念处中善立其心,如实修习七觉支,证得无上正等正觉。大德,那些未来世将成为阿罗汉、正等正觉者,他们也都将断除五盖,去除使慧力羸弱的心的染污,在四念处中善立其心,如实修习七觉支,证得无上正等正觉。大德,现在的世尊,阿罗汉、正等正觉者,也断除了五盖,去除了使慧力羸弱的心的染污,在四念处中善立其心,如实修习七觉支,证得无上正等正觉。

144. ‘‘Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ dhammassavanāya. Tassa me, bhante, bhagavā dhammaṃ deseti uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā me, bhante, bhagavā dhammaṃ desesi uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ, tathā tathāhaṃ tasmiṃ dhamme abhiññā idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ; satthari pasīdiṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho’ti.

Kusaladhammadesanā

145. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesu. Tatrime kusalā dhammā seyyathidaṃ, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Idha, bhante, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Etadānuttariyaṃ, bhante, kusalesu dhammesu. Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṃ kusalesu dhammesu.

Āyatanapaṇṇattidesanā

146. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti āyatanapaṇṇattīsu. Chayimāni, bhante, ajjhattikabāhirāni āyatanāni. Cakkhuñceva rūpā [rūpāni (ka.)] ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca. Etadānuttariyaṃ, bhante, āyatanapaṇṇattīsu. Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ āyatanapaṇṇattīsu.

Gabbhāvakkantidesanā

147. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti gabbhāvakkantīsu. Catasso imā, bhante, gabbhāvakkantiyo. Idha , bhante, ekacco asampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ paṭhamā gabbhāvakkanti.

‘‘Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ dutiyā gabbhāvakkanti.

‘‘Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ tatiyā gabbhāvakkanti.

‘‘Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṃ catutthā gabbhāvakkanti. Etadānuttariyaṃ, bhante, gabbhāvakkantīsu.

Ādesanavidhādesanā

148. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti ādesanavidhāsu. Catasso imā, bhante, ādesanavidhā. Idha, bhante, ekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ paṭhamā ādesanavidhā.

‘‘Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ dutiyā ādesanavidhā.

‘‘Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati. Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ tatiyā ādesanavidhā.

‘‘Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati. Api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa [vitakkavicārasamādhisamāpannassa (syā. ka.) a. ni. 

这是我的完整直译:
"大德,我来到世尊这里听法。大德,世尊为我宣说法,越来越高深,越来越精妙,对比黑白。大德,世尊为我宣说法越来越高深,越来越精妙,对比黑白,我就越是以智慧通达其中的某些法,在诸法中达到了结论;我对导师生起信心:'世尊是正等正觉者,世尊善说法,僧众善行道。'
善法的教导
"再者,大德,这是无上的,即世尊如何教导善法。这些是善法,即:四念处、四正勤、四神足、五根、五力、七觉支、八圣道分。大德,在此,比丘由于诸漏尽,在现法中自证知、作证、具足住于无漏心解脱、慧解脱。大德,这是善法中的无上。世尊完全了知此,世尊完全了知此外再无可知,任何其他沙门或婆罗门不可能在善法方面比世尊知道得更多。
处的施设教导
"再者,大德,这是无上的,即世尊如何教导处的施设。大德,有这六内外处:眼与色、耳与声、鼻与香、舌与味、身与触、意与法。大德,这是处的施设中的无上。世尊完全了知此,世尊完全了知此外再无可知,任何其他沙门或婆罗门不可能在处的施设方面比世尊知道得更多。
入胎的教导
"再者,大德,这是无上的,即世尊如何教导入胎。大德,有这四种入胎。大德,在此,有人不知不觉地入母胎;不知不觉地住于母胎;不知不觉地出母胎。这是第一种入胎。
"再者,大德,在此,有人知道地入母胎;不知不觉地住于母胎;不知不觉地出母胎。这是第二种入胎。
"再者,大德,在此,有人知道地入母胎;知道地住于母胎;不知不觉地出母胎。这是第三种入胎。
"再者,大德,在此,有人知道地入母胎;知道地住于母胎;知道地出母胎。这是第四种入胎。大德,这是入胎中的无上。
记说方式的教导
"再者,大德,这是无上的,即世尊如何教导记说方式。大德,有这四种记说方式。大德,在此,有人通过相记说:'你的心是这样,你的心是那样,你的意是这样。'他即使多次记说,也都是如此,不会有错。这是第一种记说方式。
"再者,大德,在此,有人不是通过相记说。但是他听到人或非人或天神的声音后记说:'你的心是这样,你的心是那样,你的意是这样。'他即使多次记说,也都是如此,不会有错。这是第二种记说方式。
"再者,大德,在此,有人不是通过相记说,也不是听到人或非人或天神的声音后记说。但是他听到思惟、推理时的思惟扩散声后记说:'你的心是这样,你的心是那样,你的意是这样。'他即使多次记说,也都是如此,不会有错。这是第三种记说方式。
"再者,大德,在此,有人不是通过相记说,也不是听到人或非人或天神的声音后记说,也不是听到思惟、推理时的思惟扩散声后记说。但是他对已入无寻无伺定者的心

3.61 passitabbaṃ] cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṃ nāma vitakkaṃ vitakkessatī’ti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ catutthā ādesanavidhā. Etadānuttariyaṃ, bhante, ādesanavidhāsu.

Dassanasamāpattidesanā

149. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti dassanasamāpattīsu. Catasso imā, bhante, dassanasamāpattiyo. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte 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 siṅghānikā lasikā mutta’nti. Ayaṃ paṭhamā dassanasamāpatti.

‘‘Puna caparaṃ , bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… lasikā mutta’nti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Ayaṃ dutiyā dassanasamāpatti.

‘‘Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… lasikā mutta’nti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitañca. Ayaṃ tatiyā dassanasamāpatti.

‘‘Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… lasikā mutta’nti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. Ayaṃ catutthā dassanasamāpatti. Etadānuttariyaṃ, bhante, dassanasamāpattīsu.

Puggalapaṇṇattidesanā

150. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti puggalapaṇṇattīsu. Sattime, bhante, puggalā. Ubhatobhāgavimutto paññāvimutto kāyasakkhī diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī. Etadānuttariyaṃ, bhante, puggalapaṇṇattīsu.

Padhānadesanā

151. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti padhānesu. Sattime, bhante sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Etadānuttariyaṃ, bhante, padhānesu.

Paṭipadādesanā

152. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti paṭipadāsu. Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti. Tatra, bhante, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca. Tatra, bhante, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati . Tatra, bhante, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ pana, bhante, paṭipadā dandhattā hīnā akkhāyati. Tatra, bhante, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca. Etadānuttariyaṃ, bhante, paṭipadāsu.

Bhassasamācārādidesanā



这是我的完整直译:
3.61 以心遍知其心,了知:'这位尊者的意行如此安置,此心之后将会生起如此如此的寻。'他即使多次记说,也都是如此,不会有错。这是第四种记说方式。大德,这是记说方式中的无上。
见证的教导
"再者,大德,这是无上的,即世尊如何教导见证。大德,有这四种见证。大德,在此,某位沙门或婆罗门通过精进、努力、专注、不放逸、正思惟而证得如此的心定,以如此定的心观察这个身体,从脚底向上,从头顶向下,被皮包裹,充满各种不净物:'在这个身体中有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺、肠、肠间膜、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。'这是第一种见证。
"再者,大德,在此,某位沙门或婆罗门...证得如此的心定,以如此定的心观察这个身体,从脚底向上,从头顶向下,被皮包裹,充满各种不净物:'在这个身体中有头发、体毛...关节滑液、尿。'超越人的皮肉血,观察骨骼。这是第二种见证。
"再者,大德,在此,某位沙门或婆罗门...证得如此的心定,以如此定的心观察这个身体,从脚底向上,从头顶向下,被皮包裹,充满各种不净物:'在这个身体中有头发、体毛...关节滑液、尿。'超越人的皮肉血,观察骨骼。他了知人的识流,在此世间和他世间都没有中断而安住。这是第三种见证。
"再者,大德,在此,某位沙门或婆罗门...证得如此的心定,以如此定的心观察这个身体,从脚底向上,从头顶向下,被皮包裹,充满各种不净物:'在这个身体中有头发、体毛...关节滑液、尿。'超越人的皮肉血,观察骨骼。他了知人的识流,在此世间和他世间都没有中断而不安住。这是第四种见证。大德,这是见证中的无上。
人的施设教导
"再者,大德,这是无上的,即世尊如何教导人的施设。大德,有这七种人:俱分解脱者、慧解脱者、身证者、见至者、信解脱者、随法行者、随信行者。大德,这是人的施设中的无上。
精进的教导
"再者,大德,这是无上的,即世尊如何教导精进。大德,有这七觉支:念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。大德,这是精进中的无上。
行道的教导
"再者,大德,这是无上的,即世尊如何教导行道。大德,有这四种行道:苦迟通行道、苦速通行道、乐迟通行道、乐速通行道。大德,其中苦迟通行道被认为是两方面都低劣的,因为苦和迟钝。大德,其中苦速通行道被认为是低劣的,因为苦。大德,其中乐迟通行道被认为是低劣的,因为迟钝。大德,其中乐速通行道被认为是两方面都殊胜的,因为乐和迅速。大德,这是行道中的无上。
语言行为等的教导

153. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti bhassasamācāre. Idha, bhante, ekacco na ceva musāvādupasañhitaṃ vācaṃ bhāsati na ca vebhūtiyaṃ na ca pesuṇiyaṃ na ca sārambhajaṃ jayāpekkho; mantā mantā ca vācaṃ bhāsati nidhānavatiṃ kālena. Etadānuttariyaṃ, bhante, bhassasamācāre.

‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti purisasīlasamācāre. Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsanako [jijigiṃsanako (syā.), nijigiṃsitā (sī. pī.)], indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca. Etadānuttariyaṃ, bhante, purisasīlasamācāre.

Anusāsanavidhādesanā

154. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti anusāsanavidhāsu. Catasso imā bhante anusāsanavidhā – jānāti , bhante, bhagavā aparaṃ puggalaṃ paccattaṃ yonisomanasikārā ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Etadānuttariyaṃ, bhante, anusāsanavidhāsu.

Parapuggalavimuttiñāṇadesanā

155. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti parapuggalavimuttiñāṇe. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā – ‘ayaṃ puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Etadānuttariyaṃ, bhante, parapuggalavimuttiñāṇe.

Sassatavādadesanā



这是我的完整直译:
"再者,大德,这是无上的,即世尊如何教导语言行为。大德,在此,某人不说与妄语相应的话,不说离间语,不说粗恶语,不说为了胜利而引起争论的话;他经过深思熟虑后说有价值的、适时的话。大德,这是语言行为中的无上。
"再者,大德,这是无上的,即世尊如何教导人的戒行。大德,在此,某人诚实、有信心,不欺骗、不谄媚、不占卜、不诈骗、不以利求利,守护诸根门,饮食知量,行为平等,致力于不睡眠,不懈怠,精进勇猛,禅修者,具念,善于言辞,有智慧,有毅力,有思虑,不贪著欲乐,具念、谨慎。大德,这是人的戒行中的无上。
教导方式的教导
"再者,大德,这是无上的,即世尊如何教导教导方式。大德,有这四种教导方式。大德,世尊通过如理作意了知另一个人:'这个人如果按照所教导的那样修行,将因断除三结而成为预流者,不堕恶趣,必定趣向正觉。'大德,世尊通过如理作意了知另一个人:'这个人如果按照所教导的那样修行,将因断除三结,贪、嗔、痴减弱而成为一来者,再来此世间一次就能作苦边。'大德,世尊通过如理作意了知另一个人:'这个人如果按照所教导的那样修行,将因断除五下分结而成为化生者,在那里般涅槃,不再从那个世界回来。'大德,世尊通过如理作意了知另一个人:'这个人如果按照所教导的那样修行,将因诸漏尽而在现法中自证知、作证、具足住于无漏心解脱、慧解脱。'大德,这是教导方式中的无上。
他人解脱智的教导
"再者,大德,这是无上的,即世尊如何教导他人解脱智。大德,世尊通过如理作意了知另一个人:'这个人将因断除三结而成为预流者,不堕恶趣,必定趣向正觉。'大德,世尊通过如理作意了知另一个人:'这个人将因断除三结,贪、嗔、痴减弱而成为一来者,再来此世间一次就能作苦边。'大德,世尊通过如理作意了知另一个人:'这个人将因断除五下分结而成为化生者,在那里般涅槃,不再从那个世界回来。'大德,世尊通过如理作意了知另一个人:'这个人将因诸漏尽而在现法中自证知、作证、具足住于无漏心解脱、慧解脱。'大德,这是他人解脱智中的无上。
常见的教导

156. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sassatavādesu. Tayome, bhante, sassatavādā. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte 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 anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, ‘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. So evamāha – ‘atītaṃpāhaṃ addhānaṃ jānāmi – saṃvaṭṭi vā loko vivaṭṭi vāti. Anāgataṃpāhaṃ addhānaṃ jānāmi – saṃvaṭṭissati vā loko vivaṭṭissati vāti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’nti. Ayaṃ paṭhamo sassatavādo.

‘‘Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni, ‘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. So evamāha – ‘atītaṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭi vā loko vivaṭṭi vāti . Anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissati vā loko vivaṭṭissati vāti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’nti. Ayaṃ dutiyo sassatavādo.

‘‘Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni, ‘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. So evamāha – ‘atītaṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭipi loko vivaṭṭipīti; anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissatipi loko vivaṭṭissatipīti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’nti. Ayaṃ tatiyo sassatavādo, etadānuttariyaṃ, bhante, sassatavādesu.

Pubbenivāsānussatiñāṇadesanā



这是我的完整直译:
"再者,大德,这是无上的,即世尊如何教导常见。大德,有这三种常见。大德,在此,某位沙门或婆罗门通过精进...证得如此的心定,以如此定的心忆念种种宿命。即:一生、二生、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、许多坏劫、许多成劫、许多坏成劫,'我曾在那里,名字如此,种姓如此,容貌如此,食物如此,经历如此苦乐,寿命如此。我从那里死后,又生在那里。在那里我的名字如此,种姓如此,容貌如此,食物如此,经历如此苦乐,寿命如此。我从那里死后,又生在这里。'他如此带相带因地忆念种种宿命。他这样说:'我知道过去世 - 世界是否坏灭或成立。我也知道未来世 - 世界是否将坏灭或成立。我与世界是常恒的,不生育的,如山峰般稳固,如柱子般坚立。众生轮回、流转、死亡、再生,但常恒性永远存在。'这是第一种常见。
"再者,大德,在此,某位沙门或婆罗门通过精进...证得如此的心定,以如此定的心忆念种种宿命。即:一个坏成劫、二个坏成劫、三个坏成劫、四个坏成劫、五个坏成劫、十个坏成劫,'我曾在那里,名字如此,种姓如此,容貌如此,食物如此,经历如此苦乐,寿命如此。我从那里死后,又生在那里。在那里我的名字如此,种姓如此,容貌如此,食物如此,经历如此苦乐,寿命如此。我从那里死后,又生在这里。'他如此带相带因地忆念种种宿命。他这样说:'我知道过去世 - 世界是否坏灭或成立。我也知道未来世 - 世界是否将坏灭或成立。我与世界是常恒的,不生育的,如山峰般稳固,如柱子般坚立。众生轮回、流转、死亡、再生,但常恒性永远存在。'这是第二种常见。
"再者,大德,在此,某位沙门或婆罗门通过精进...证得如此的心定,以如此定的心忆念种种宿命。即:十个坏成劫、二十个坏成劫、三十个坏成劫、四十个坏成劫,'我曾在那里,名字如此,种姓如此,容貌如此,食物如此,经历如此苦乐,寿命如此。我从那里死后,又生在那里。在那里我的名字如此,种姓如此,容貌如此,食物如此,经历如此苦乐,寿命如此。我从那里死后,又生在这里。'他如此带相带因地忆念种种宿命。他这样说:'我知道过去世 - 世界确实坏灭和成立;我也知道未来世 - 世界确实将坏灭和成立。我与世界是常恒的,不生育的,如山峰般稳固,如柱子般坚立。众生轮回、流转、死亡、再生,但常恒性永远存在。'这是第三种常见。大德,这是常见中的无上。
忆念宿命智的教导

157. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti pubbenivāsānussatiñāṇe. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte 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. Santi, bhante, devā [sattā (syā.)], yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṃ. Api ca, yasmiṃ yasmiṃ attabhāve abhinivuṭṭhapubbo [abhinivutthapubbo (sī. syā. pī.)] hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Etadānuttariyaṃ, bhante, pubbenivāsānussatiñāṇe.

Cutūpapātañāṇadesanā

158. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sattānaṃ cutūpapātañāṇe. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte 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. Etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇe.

Iddhividhadesanā



这是我的完整直译:
"再者,大德,这是无上的,即世尊如何教导忆念宿命智。大德,在此,某位沙门或婆罗门通过精进...证得如此的心定,以如此定的心忆念种种宿命。即:一生、二生、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、许多坏劫、许多成劫、许多坏成劫,'我曾在那里,名字如此,种姓如此,容貌如此,食物如此,经历如此苦乐,寿命如此。我从那里死后,又生在那里。在那里我的名字如此,种姓如此,容貌如此,食物如此,经历如此苦乐,寿命如此。我从那里死后,又生在这里。'他如此带相带因地忆念种种宿命。大德,有些天神,他们的寿命无法以计数或推算来计算。但是,无论在哪一种存在状态中曾经住过,无论是在色界、无色界、有想、无想或非想非非想,他都能带相带因地忆念种种宿命。大德,这是忆念宿命智中的无上。
死生智的教导
"再者,大德,这是无上的,即世尊如何教导众生死生智。大德,在此,某位沙门或婆罗门通过精进...证得如此的心定,以如此定的心,以清净超人的天眼见到众生死时、生时,低劣的、高贵的,美丽的、丑陋的,幸运的、不幸的,了知众生随业而去:'这些尊贵的众生具足身恶行、语恶行、意恶行,诽谤圣者,持邪见,受持邪见业。他们身坏命终后,生于恶趣、堕处、地狱。或者,这些尊贵的众生具足身善行、语善行、意善行,不诽谤圣者,持正见,受持正见业。他们身坏命终后,生于善趣、天界。'他如此以清净超人的天眼见到众生死时、生时,低劣的、高贵的,美丽的、丑陋的,幸运的、不幸的,了知众生随业而去。大德,这是众生死生智中的无上。
神变的教导

159. ‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti iddhividhāsu. Dvemā, bhante, iddhividhāyo – atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati. Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. ‘‘Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati? Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte 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 parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Ayaṃ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.

‘‘Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati? Idha, bhante, bhikkhu sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Ayaṃ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. Etadānuttariyaṃ, bhante, iddhividhāsu . Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ iddhividhāsu.

Aññathāsatthuguṇadassanaṃ

160. ‘‘Yaṃ taṃ, bhante, saddhena kulaputtena pattabbaṃ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṃ taṃ bhagavatā. Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyutto dukkhaṃ anariyaṃ anatthasaṃhitaṃ. Catunnañca bhagavā jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.

Anuyogadānappakāro



这是我的完整直译:
"再者,大德,这是无上的,即世尊如何教导神变。大德,有两种神变:大德,有漏有依的神变,称为'非圣'。大德,无漏无依的神变,称为'圣'。大德,什么是有漏有依的神变,称为'非圣'?大德,在此,某位沙门或婆罗门通过精进...证得如此的心定,以如此定的心体验种种神变。一身变多身,多身变一身;显现、隐形;穿墙、穿壁、穿山而过,如行空中;出没于地中,如在水中;行于水上不沉,如在地上;结跏趺坐而飞行,如有翼之鸟;以手触摸抚摸这样有大神力大威力的日月;乃至以身自在到达梵天界。大德,这称为有漏有依的'非圣'神变。
"大德,什么是无漏无依的神变,称为'圣'?大德,在此,如果比丘希望:'我要在不可意的事物中住于可意想',他就在那里住于可意想。如果希望:'我要在可意的事物中住于不可意想',他就在那里住于不可意想。如果希望:'我要在不可意和可意的事物中住于可意想',他就在那里住于可意想。如果希望:'我要在不可意和可意的事物中住于不可意想',他就在那里住于不可意想。如果希望:'我要避开不可意和可意两者,住于舍,具念正知',他就在那里住于舍,具念正知。大德,这称为无漏无依的'圣'神变。大德,这是神变中的无上。世尊完全了知此,世尊完全了知此外再无可知,任何其他沙门或婆罗门不可能在神变方面比世尊知道得更多。
另一种看待导师功德的方式
"大德,凡是有信心的善男子以精进、力量、男子气概、男子勇猛、男子努力、男子担当所应达到的,世尊都已达到。大德,世尊不从事追求欲乐的低劣、粗俗、凡夫、非圣、无益的欲乐,也不从事追求自我折磨的痛苦、非圣、无益的苦行。世尊能随意、不困难、不艰辛地获得四种增上心的现法乐住。
质问的方式

161. ‘‘Sace maṃ, bhante, evaṃ puccheyya – ‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiya’nti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ. ‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiya’nti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ . ‘Kiṃ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiya’nti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.

‘‘Sace pana maṃ, bhante, evaṃ puccheyya – ‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiya’nti, evaṃ puṭṭho ahaṃ, bhante, ‘eva’nti vadeyyaṃ. ‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiya’nti, evaṃ puṭṭho ahaṃ, bhante, ‘‘eva’’nti vadeyyaṃ . ‘Kiṃ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiya’nti, evaṃ puṭṭho ahaṃ bhante ‘no’ti vadeyyaṃ.

‘‘Sace pana maṃ, bhante, evaṃ puccheyya – ‘kiṃ panāyasmā sāriputto ekaccaṃ abbhanujānāti , ekaccaṃ na abbhanujānātī’ti, evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘‘ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiya’’nti. Sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘‘bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiya’’nti. Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘‘aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’’’ti.

‘‘Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo [vādānupāto (sī.)] gārayhaṃ ṭhānaṃ āgacchatī’’ti? ‘‘Taggha tvaṃ, sāriputta, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti.

Acchariyaabbhutaṃ

162. Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati! Ekamekañcepi ito, bhante, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃ mahiddhiko evaṃmahānubhāvo. Atha ca pana nevattānaṃ pātukarissatī’’ti!

‘‘Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati’! Ekamekañcepi ito, udāyi, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ. Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissatī’’’ti!



这是我的完整直译:
"大德,如果有人这样问我:'朋友舍利弗,过去世是否有其他沙门或婆罗门在正等觉方面比世尊更胜?'被这样问,大德,我会回答'没有'。'朋友舍利弗,未来世是否会有其他沙门或婆罗门在正等觉方面比世尊更胜?'被这样问,大德,我会回答'没有'。'朋友舍利弗,现在是否有其他沙门或婆罗门在正等觉方面比世尊更胜?'被这样问,大德,我会回答'没有'。
"大德,如果有人这样问我:'朋友舍利弗,过去世是否有其他沙门或婆罗门在正等觉方面与世尊相等?'被这样问,大德,我会回答'有'。'朋友舍利弗,未来世是否会有其他沙门或婆罗门在正等觉方面与世尊相等?'被这样问,大德,我会回答'有'。'朋友舍利弗,现在是否有其他沙门或婆罗门在正等觉方面与世尊相等?'被这样问,大德,我会回答'没有'。
"大德,如果有人这样问我:'为什么尊者舍利弗对某些承认,对某些不承认?'被这样问,大德,我会这样回答:'朋友,我亲自从世尊处听到并接受:"过去世有阿罗汉、正等正觉者在正等觉方面与我相等。"朋友,我亲自从世尊处听到并接受:"未来世将有阿罗汉、正等正觉者在正等觉方面与我相等。"朋友,我亲自从世尊处听到并接受:"不可能、没有机会在一个世界系统中同时出现两位阿罗汉、正等正觉者,这是不可能的。"'
"大德,我这样被问、这样回答,是否如实说世尊所说,不以虚妄诽谤世尊,如法解说法,任何如法的随论不会导致可责难之处?"
"确实,舍利弗,你这样被问、这样回答,是如实说我所说,不以虚妄诽谤我,如法解说法,任何如法的随论不会导致可责难之处。"
稀有未曾有
当这样说时,尊者优陀夷对世尊说:"大德,稀有啊!大德,未曾有啊!如来的少欲、知足、俭朴。即使如来有如此大神力、如此大威力,却不会显示自己!大德,如果其他外道游行者在自己身上看到哪怕一个这样的法,他们就会因此而举起旗帜。大德,稀有啊!大德,未曾有啊!如来的少欲、知足、俭朴。即使如来有如此大神力、如此大威力,却不会显示自己!"
"优陀夷,你看,'如来的少欲、知足、俭朴。即使如来有如此大神力、如此大威力,却不会显示自己!'优陀夷,如果其他外道游行者在自己身上看到哪怕一个这样的法,他们就会因此而举起旗帜。优陀夷,你看,'如来的少欲、知足、俭朴。即使如来有如此大神力、如此大威力,却不会显示自己!'"

163. Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘tasmā tiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṃ dhammapariyāyaṃ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī’’ti. Iti hidaṃ āyasmā sāriputto bhagavato sammukhā sampasādaṃ pavedesi. Tasmā imassa veyyākaraṇassa sampasādanīyaṃ tveva adhivacananti.

Sampasādanīyasuttaṃ niṭṭhitaṃ pañcamaṃ.

163. 于是，世尊对尊者舍利弗说道："因此，舍利弗，你应当经常向比丘、比丘尼、优婆塞、优婆夷宣说此法门。舍利弗，若有愚人对如来有疑惑或犹豫，他们听闻此法门后，对如来的疑惑或犹豫将会消除。"如是，尊者舍利弗在世尊面前表达了他的净信。因此，这篇经文被称为"净信"。

第五《净信经》已结束。


