2. Anupadavaggo

1. Anupadasuttaṃ

93. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño [hāsupañño (sī. pī.)], bhikkhave, sāriputto; javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto; sāriputto, bhikkhave, aḍḍhamāsaṃ anupadadhammavipassanaṃ vipassati. Tatridaṃ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.



2. 逐句品
1. 逐句经
如是我闻。一时，世尊住舍卫城（现今的萨赫特-马赫特）祇树给孤独园。在那里，世尊召唤比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊如是说：
"诸比丘，舍利弗是智者；诸比丘，舍利弗是大慧者；诸比丘，舍利弗是广慧者；诸比丘，舍利弗是捷慧者；诸比丘，舍利弗是速慧者；诸比丘，舍利弗是利慧者；诸比丘，舍利弗是抉择慧者；诸比丘，舍利弗半个月中修习逐句法观。诸比丘，这就是舍利弗的逐句法观。

94. ‘‘Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ye ca paṭhame jhāne [paṭhamajjhāne (ka. sī. pī. ka.)] dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho [appaṭibandho (ka.)] vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa [atthitevassa (sī. pī.)] hoti.

‘‘Puna caparaṃ, bhikkhave, sāriputto vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ye ca dutiye jhāne dhammā – ajjhattaṃ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

‘‘Puna caparaṃ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ye ca tatiye jhāne dhammā – sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

‘‘Puna caparaṃ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ye ca catutthe jhāne dhammā – upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.


"在此，诸比丘，舍利弗远离欲乐，远离不善法，具有寻、伺，有由离生喜、乐的初禅，进入后安住。在初禅中的这些法：寻、伺、喜、乐、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他逐一确立。这些法生起时他知道，住立时他知道，消失时他知道。他如是了知：'这些法本无而生，有已还灭。'他对这些法不依附、不执着、不系缚、不束缚，而是解脱、离系，以无障碍之心而住。他了知'有更上的出离'。由于多修习，他确实如此。
"再者，诸比丘，舍利弗止息寻、伺，内心清净，心成一境，无寻无伺，有由定生喜、乐的第二禅，进入后安住。在第二禅中的这些法：内心清净、喜、乐、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他逐一确立。这些法生起时他知道，住立时他知道，消失时他知道。他如是了知：'这些法本无而生，有已还灭。'他对这些法不依附、不执着、不系缚、不束缚，而是解脱、离系，以无障碍之心而住。他了知'有更上的出离'。由于多修习，他确实如此。
"再者，诸比丘，舍利弗离喜，住于舍，正念正知，以身受乐，正如圣者们所说的'舍念乐住'的第三禅，进入后安住。在第三禅中的这些法：乐、念、正知、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他逐一确立。这些法生起时他知道，住立时他知道，消失时他知道。他如是了知：'这些法本无而生，有已还灭。'他对这些法不依附、不执着、不系缚、不束缚，而是解脱、离系，以无障碍之心而住。他了知'有更上的出离'。由于多修习，他确实如此。
"再者，诸比丘，舍利弗舍断乐与苦，先前的喜忧已灭，不苦不乐，具足舍念清净的第四禅，进入后安住。在第四禅中的这些法：舍、不苦不乐受、心的轻安、不作意、念的清净、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他逐一确立。这些法生起时他知道，住立时他知道，消失时他知道。他如是了知：'这些法本无而生，有已还灭。'他对这些法不依附、不执着、不系缚、不束缚，而是解脱、离系，以无障碍之心而住。他了知'有更上的出离'。由于多修习，他确实如此。


‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ye ca ākāsānañcāyatane dhammā – ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ye ca viññāṇañcāyatane dhammā – viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ye ca ākiñcaññāyatane dhammā – ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

95. ‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā [ye te dhammā (sī.)] atītā niruddhā vipariṇatā te dhamme samanupassati – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

96. ‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘natthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā natthitvevassa hoti.



"再者，诸比丘，舍利弗完全超越色想，灭除有对想，不作意种种想，[思维]'虚空无边'，进入空无边处而住。在空无边处的这些法：空无边处想、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他逐一确立。这些法生起时他知道，住立时他知道，消失时他知道。他如是了知：'这些法本无而生，有已还灭。'他对这些法不依附、不执着、不系缚、不束缚，而是解脱、离系，以无障碍之心而住。他了知'有更上的出离'。由于多修习，他确实如此。
"再者，诸比丘，舍利弗完全超越空无边处，[思维]'识无边'，进入识无边处而住。在识无边处的这些法：识无边处想、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他逐一确立。这些法生起时他知道，住立时他知道，消失时他知道。他如是了知：'这些法本无而生，有已还灭。'他对这些法不依附、不执着、不系缚、不束缚，而是解脱、离系，以无障碍之心而住。他了知'有更上的出离'。由于多修习，他确实如此。
"再者，诸比丘，舍利弗完全超越识无边处，[思维]'无所有'，进入无所有处而住。在无所有处的这些法：无所有处想、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——这些法被他逐一确立。这些法生起时他知道，住立时他知道，消失时他知道。他如是了知：'这些法本无而生，有已还灭。'他对这些法不依附、不执着、不系缚、不束缚，而是解脱、离系，以无障碍之心而住。他了知'有更上的出离'。由于多修习，他确实如此。
95. "再者，诸比丘，舍利弗完全超越无所有处，进入非想非非想处而住。他从那定中正念出定。从那定中正念出定后，他观察那些已过去、已灭尽、已变异的法：'这些法本无而生，有已还灭。'他对这些法不依附、不执着、不系缚、不束缚，而是解脱、离系，以无障碍之心而住。他了知'有更上的出离'。由于多修习，他确实如此。
96. "再者，诸比丘，舍利弗完全超越非想非非想处，进入想受灭尽定而住。以慧观察，他的诸漏已尽。他从那定中正念出定。从那定中正念出定后，他观察那些已过去、已灭尽、已变异的法：'这些法本无而生，有已还灭。'他对这些法不依附、不执着、不系缚、不束缚，而是解脱、离系，以无障碍之心而住。他了知'没有更上的出离'。由于多修习，他确实如此。

97. ‘‘Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya , vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṃ sammā vadamāno vadeyya – ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti. Yaṃ kho taṃ, bhikkhave , sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṃ sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti. Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Anupadasuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Chabbisodhanasuttaṃ

98. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Idha, bhikkhave, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo – ‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā – ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘diṭṭhe kho ahaṃ , āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Sute kho ahaṃ, āvuso…pe… mute kho ahaṃ, āvuso… viññāte kho ahaṃ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.



97. "诸比丘，如果有人正确地说：'在圣戒中已得自在、已达彼岸，在圣定中已得自在、已达彼岸，在圣慧中已得自在、已达彼岸，在圣解脱中已得自在、已达彼岸'，那么他正确地说的就是舍利弗——'在圣戒中已得自在、已达彼岸，在圣定中已得自在、已达彼岸，在圣慧中已得自在、已达彼岸，在圣解脱中已得自在、已达彼岸'。诸比丘，如果有人正确地说：'世尊之子，从口而生，从法而生，由法所造，法的继承人，非物质的继承人'，那么他正确地说的就是舍利弗——'世尊之子，从口而生，从法而生，由法所造，法的继承人，非物质的继承人'。诸比丘，舍利弗能正确地转如来所转无上法轮。"
世尊如是说。那些比丘满意欢喜世尊所说。
逐句经终第一。
2. 六净经
如是我闻。一时，世尊住舍卫城（现今的萨赫特-马赫特）祇树给孤独园。在那里，世尊召唤比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊如是说：
"在此，诸比丘，有比丘宣称证得阿罗汉果：'我了知生已尽，梵行已立，所作已办，不受后有。'诸比丘，对于该比丘所说，不应赞同也不应反对。不赞同也不反对后，应问这样的问题：'朋友，有四种表述，为彼世尊、知者、见者、阿罗汉、正等正觉者所正确宣说。哪四种？即：所见之表述，所闻之表述，所觉之表述，所识之表述。朋友，这四种表述为彼世尊、知者、见者、阿罗汉、正等正觉者所正确宣说。尊者如何知、如何见，于这四种表述中，心无取著而从诸漏解脱？'诸比丘，对于漏尽比丘，已住立，已作所应作，已卸重担，已得自利，已尽有结，正智解脱者，这是他回答的适当方式：'朋友，关于所见，我无依附、无执着、无系缚、无束缚，而是解脱、离系，以无障碍之心而住。朋友，关于所闻...所觉...所识，我无依附、无执着、无系缚、无束缚，而是解脱、离系，以无障碍之心而住。朋友，我如是知、如是见，于这四种表述中，心无取著而从诸漏解脱。'诸比丘，对于该比丘，应说'善哉'，应赞同、随喜。说'善哉'并赞同、随喜后，应进一步问问题。

99. ‘‘‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘rūpaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ [virāgaṃ (sī. pī.), virāgutaṃ (ṭīkā)] anassāsikanti viditvā ye rūpe upāyūpādānā [upayūpādānā (ka.)] cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Vedanaṃ kho ahaṃ, āvuso…pe… saññaṃ kho ahaṃ, āvuso… saṅkhāre kho ahaṃ, āvuso… viññāṇaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

100. ‘‘‘Chayimā , āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katamā cha? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu – imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘pathavīdhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca pathavīdhātunissitaṃ attānaṃ. Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Āpodhātuṃ kho ahaṃ, āvuso…pe… tejodhātuṃ kho ahaṃ, āvuso… vāyodhātuṃ kho ahaṃ, āvuso… ākāsadhātuṃ kho ahaṃ, āvuso… viññāṇadhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca viññāṇadhātunissitaṃ attānaṃ. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato, evaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.



"'朋友，有五取蕴，为彼世尊、知者、见者、阿罗汉、正等正觉者所正确宣说。哪五种？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。朋友，这五取蕴为彼世尊、知者、见者、阿罗汉、正等正觉者所正确宣说。尊者如何知、如何见，于这五取蕴中，心无取著而从诸漏解脱？'诸比丘，对于漏尽比丘，已住立，已作所应作，已卸重担，已得自利，已尽有结，正智解脱者，这是他回答的适当方式：'朋友，我了知色是无力、离贪、不可依靠的，凡是对色的依附、执取、心的执着、固执、潜在倾向，由于它们的灭尽、离贪、止息、舍弃、放下，我了知我的心已解脱。朋友，我了知受...想...行...识是无力、离贪、不可依靠的，凡是对识的依附、执取、心的执着、固执、潜在倾向，由于它们的灭尽、离贪、止息、舍弃、放下，我了知我的心已解脱。朋友，我如是知、如是见，于这五取蕴中，心无取著而从诸漏解脱。'诸比丘，对于该比丘，应说'善哉'，应赞同、随喜。说'善哉'并赞同、随喜后，应进一步问问题。
"'朋友，有六界，为彼世尊、知者、见者、阿罗汉、正等正觉者所正确宣说。哪六种？即：地界、水界、火界、风界、空界、识界。朋友，这六界为彼世尊、知者、见者、阿罗汉、正等正觉者所正确宣说。尊者如何知、如何见，于这六界中，心无取著而从诸漏解脱？'诸比丘，对于漏尽比丘，已住立，已作所应作，已卸重担，已得自利，已尽有结，正智解脱者，这是他回答的适当方式：'朋友，我不将地界视为自我，也不认为有依地界的自我。凡是依地界的依附、执取、心的执着、固执、潜在倾向，由于它们的灭尽、离贪、止息、舍弃、放下，我了知我的心已解脱。朋友，我不将水界...火界...风界...空界...识界视为自我，也不认为有依识界的自我。凡是依识界的依附、执取、心的执着、固执、潜在倾向，由于它们的灭尽、离贪、止息、舍弃、放下，我了知我的心已解脱。朋友，我如是知、如是见，于这六界中，心无取著而从诸漏解脱。'诸比丘，对于该比丘，应说'善哉'，应赞同、随喜。说'善哉'并赞同、随喜后，应进一步问问题。

101. ‘‘‘Cha kho panimāni, āvuso, ajjhattikabāhirāni [ajjhattikāni bāhirāni (syā. kaṃ. pī.)] āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca – imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṃ jānato panāyasmato, kathaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimutta’nti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘cakkhusmiṃ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī [nandi (sī. syā. kaṃ. pī.)] yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Sotasmiṃ, āvuso, sadde sotaviññāṇe…pe… ghānasmiṃ, āvuso, gandhe ghānaviññāṇe… jivhāya, āvuso, rase jivhāviññāṇe… kāyasmiṃ, āvuso, phoṭṭhabbe kāyaviññāṇe… manasmiṃ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimutta’nti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.



"'朋友，有六内外处，为彼世尊、知者、见者、阿罗汉、正等正觉者所正确宣说。哪六种？即：眼与色、耳与声、鼻与香、舌与味、身与触、意与法。朋友，这六内外处为彼世尊、知者、见者、阿罗汉、正等正觉者所正确宣说。尊者如何知、如何见，于这六内外处中，心无取著而从诸漏解脱？'诸比丘，对于漏尽比丘，已住立，已作所应作，已卸重担，已得自利，已尽有结，正智解脱者，这是他回答的适当方式：'朋友，对于眼、色、眼识及眼识所识知的法，凡是欲、贪、喜、爱，以及依附、执取、心的执着、固执、潜在倾向，由于它们的灭尽、离贪、止息、舍弃、放下，我了知我的心已解脱。朋友，对于耳、声、耳识...鼻、香、鼻识...舌、味、舌识...身、触、身识...意、法、意识及意识所识知的法，凡是欲、贪、喜、爱，以及依附、执取、心的执着、固执、潜在倾向，由于它们的灭尽、离贪、止息、舍弃、放下，我了知我的心已解脱。朋友，我如是知、如是见，于这六内外处中，心无取著而从诸漏解脱。'诸比丘，对于该比丘，应说'善哉'，应赞同、随喜。说'善哉'并赞同、随喜后，应进一步问问题。

102. ‘‘‘Kathaṃ jānato panāyasmato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’ti [susamūhatāti (sī. syā. kaṃ. pī.)]? Khīṇāsavassa , bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘pubbe kho ahaṃ, āvuso, agāriyabhūto samāno aviddasu ahosiṃ. Tassa me tathāgato vā tathāgatasāvako vā dhammaṃ desesi. Tāhaṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhiṃ. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṃ – sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’’’nti.

‘‘So kho ahaṃ, āvuso, aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosiṃ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṃ. Adinnādānaṃ pahāya adinnādānā paṭivirato ahosiṃ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṃ. Abrahmacariyaṃ pahāya brahmacārī ahosiṃ ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato ahosiṃ saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosiṃ, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā ahosiṃ. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosiṃ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā ahosiṃ. Samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosiṃ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā ahosiṃ kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

‘‘So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṃ, ekabhattiko ahosiṃ rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato ahosiṃ. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṃ. Uccāsayanamahāsayanā paṭivirato ahosiṃ. Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṃ, āmakadhaññapaṭiggahaṇā paṭivirato ahosiṃ, āmakamaṃsapaṭiggahaṇā paṭivirato ahosiṃ; itthikumārikapaṭiggahaṇā paṭivirato ahosiṃ, dāsidāsapaṭiggahaṇā paṭivirato ahosiṃ, ajeḷakapaṭiggahaṇā paṭivirato ahosiṃ, kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṃ , hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṃ, khettavatthupaṭiggahaṇā paṭivirato ahosiṃ. Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṃ, kayavikkayā paṭivirato ahosiṃ, tulākūṭakaṃsakūṭamānakūṭā paṭivirato ahosiṃ, ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṃ, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṃ.

‘‘So santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva [yena yena ca (ka.)] pakkamiṃ samādāyeva pakkamiṃ. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva kho ahaṃ, āvuso; santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedesiṃ.



"'尊者如何知、如何见，于此有识之身及外部一切相中，我执、我所执、我慢随眠已被根除？'诸比丘，对于漏尽比丘，已住立，已作所应作，已卸重担，已得自利，已尽有结，正智解脱者，这是他回答的适当方式：'朋友，从前我作为在家人时是无知的。如来或如来弟子为我说法。我听闻法后，对如来生起信心。具足此信心后，我如是思维：居家生活是狭隘，是尘垢之道；出家生活是开阔的。在家居住难以完全圆满、完全清净地修习如贝壳般光洁的梵行。我应当剃除须发，披上袈裟衣，从在家生活出家，进入无家生活。'
'朋友，我于后来舍弃或少或多的财富，舍弃或少或多的亲属，剃除须发，披上袈裟衣，从在家生活出家，进入无家生活。如是出家后，我遵循比丘的学处和生活，舍离杀生，远离杀生，放下棍杖，放下武器，有惭有愧，以慈悲心利益一切有情而住。舍离不与取，远离不与取，只取所施，期待所施，以不偷盗、清净的自我而住。舍离非梵行，成为梵行者，远离淫欲，远离村俗之法。舍离妄语，远离妄语，说真实语，诚实可靠，不欺世间。舍离离间语，远离离间语，不在此处听到后在彼处说以离间此众，不在彼处听到后在此处说以离间彼众；如是调解分裂者，增进和合者，喜好和合，乐于和合，欢喜和合，说能引起和合的话。舍离粗恶语，远离粗恶语；说柔和、悦耳、可爱、入心、优雅、令众喜欢、令众愉悦的话。舍离绮语，远离绮语；说应时语、真实语、有义语、法语、律语，说有价值的话，适时而说，有理有据，适度、有益的话。
'我远离损害种子和植物。我一日一食，过午不食，远离非时食。我远离观看歌舞、音乐、表演等娱乐。我远离使用花鬘、香料、涂香、装饰品和装饰品。我远离高广大床。我远离接受金银。我远离接受生谷。我远离接受生肉。我远离接受妇女和少女。我远离接受奴婢。我远离接受山羊和绵羊。我远离接受鸡和猪。我远离接受象、牛、马、骡。我远离接受田地和房产。我远离从事信使工作。我远离买卖。我远离欺骗性的秤、假币和伪造的度量衡。我远离贿赂、欺诈、欺骗和不诚实。我远离伤害、杀戮、囚禁、抢劫、掠夺和暴力。
'我知足于蔽体的衣服和果腹的食物。无论去往何处，我只携带这些必需品。正如有翼之鸟，无论飞往何处，只以双翼为负担；同样地，朋友，我知足于蔽体的衣服和果腹的食物。无论去往何处，我只携带这些必需品。具足此圣戒蕴，我内心感受无过失之乐。

103. ‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ ; rakkhiṃ cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjiṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ; rakkhiṃ manindriyaṃ, manindriye saṃvaraṃ āpajjiṃ. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedesiṃ.

‘‘So abhikkante paṭikkante sampajānakārī ahosiṃ, ālokite vilokite sampajānakārī ahosiṃ, samiñjite pasārite sampajānakārī ahosiṃ, saṅghāṭipattacīvaradhāraṇe sampajānakārī ahosiṃ, asite pīte khāyite sāyite sampajānakārī ahosiṃ, uccārapassāvakamme sampajānakārī ahosiṃ, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ahosiṃ.

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [passa ma. ni. 1.296 cūḷahatthipadopame] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajiṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdiṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā vihāsiṃ, abhijjhāya cittaṃ parisodhesiṃ. Byāpādapadosaṃ pahāya abyāpannacitto vihāsiṃ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodhesiṃ. Thinamiddhaṃ pahāya vigatathinamiddho vihāsiṃ ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodhesiṃ. Uddhaccakukkuccaṃ pahāya anuddhato vihāsiṃ ajjhattaṃ, vūpasantacitto, uddhaccakukkuccā cittaṃ parisodhesiṃ. Vicikicchaṃ pahāya tiṇṇavicikiccho vihāsiṃ akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodhesiṃ.

104. ‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So idaṃ dukkhanti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ; ime āsavāti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccitthaः vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti abbhaññāsiṃ. Evaṃ kho me, āvuso, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’’ti . ‘‘Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā evamassa vacanīyo – ‘lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ samanupassāmā’’’ti [passāmāti (sī.)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Chabbisodhanasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Sappurisasuttaṃ



"我以眼见色时，不取相、不取随相。因为若住于不防护眼根，则贪忧等恶不善法会流入，为此我修习防护，守护眼根，成就眼根律仪。以耳闻声...以鼻嗅香...以舌尝味...以身触所触...以意识法时，不取相、不取随相。因为若住于不防护意根，则贪忧等恶不善法会流入，为此我修习防护，守护意根，成就意根律仪。具足此圣根律仪，我内心感受无杂染之乐。
"我于前进后退时保持正知，观察回顾时保持正知，屈伸时保持正知，着僧伽梨、持钵、着衣时保持正知，于饮食嚼尝时保持正知，大小便利时保持正知，于行住坐卧、觉寤、语默时保持正知。
"具足此圣戒蕴、此圣知足、此圣根律仪、此圣正念正知，我亲近寂静住处——林野、树下、山岩、山洞、坟场、森林、露地、草堆。我于饭后，从乞食回来，结跏趺坐，保持身体正直，安立正念在前。
"我舍离对世间的贪欲，以离贪之心而住，净化心中的贪欲。舍离瞋恚，以无瞋之心而住，慈悲一切众生，净化心中的瞋恚。舍离昏沉睡眠，远离昏沉睡眠而住，具光明想，正念正知，净化心中的昏沉睡眠。舍离掉举恶作，内心平静而住，净化心中的掉举恶作。舍离疑惑，超越疑惑而住，于善法无疑，净化心中的疑惑。
"我舍离这五盖，即心的污染、慧力的削弱者，离欲、离不善法，有寻有伺，有由离生喜、乐的初禅，进入后安住。寻伺寂止，内心清净，心专一境，无寻无伺，有由定生喜、乐的第二禅...第三禅...第四禅，进入后安住。
"当心如是入定，清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇时，我引导其趣向漏尽智。我如实了知：'这是苦'，如实了知：'这是苦集'，如实了知：'这是苦灭'，如实了知：'这是趣向苦灭之道'；如实了知：'这些是漏'，如实了知：'这是漏集'，如实了知：'这是漏灭'，如实了知：'这是趣向漏灭之道'。我如是知、如是见时，心从欲漏解脱，从有漏解脱，从无明漏解脱。解脱时生起解脱智：'生已尽，梵行已立，所作已办，不受后有。'我了知如是。朋友，我如是知、如是见，于此有识之身及外部一切相中，我执、我所执、我慢随眠已被根除。"诸比丘，对于该比丘，应说'善哉'，应赞同、随喜。说'善哉'并赞同、随喜后，应如是说："朋友，我们有得，我们善得，我们能见到如此的同梵行者。"'
世尊如是说。那些比丘满意欢喜世尊所说。
六净经终第二。
善人经

105. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamo ca, bhikkhave, asappurisadhammo? Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti. So tāya uccākulīnatāya attānukkaṃseti, paraṃ vambheti. Ayaṃ [ayampi (sī. pī.)], bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti , mohadhammā vā parikkhayaṃ gacchanti. No cepi uccākulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī , so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uccākulīnatāya nevattānukkaṃseti na paraṃ vambheti. Ayaṃ, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso mahākulā pabbajito hoti…pe… [yathā uccākulavāre tathā vitthāretabbaṃ] mahābhogakulā pabbajito hoti…pe… uḷārabhogakulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti. So tāya uḷārabhogatāya attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi uḷārabhogakulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uḷārabhogatāya nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.



如是我闻。一时，世尊住舍卫城（现今的萨赫特-马赫特）祇树给孤独园。在那里，世尊召唤比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊如是说："诸比丘，我将为你们说善人法和非善人法。请谛听，善思作意，我将说。"那些比丘回答世尊说："是的，尊者。"世尊如是说：
"诸比丘，什么是非善人法？在此，非善人出身高贵家族而出家。他如是思维：'我出身高贵家族而出家，而这些其他比丘不是出身高贵家族而出家。'他因这高贵出身而自赞毁他。诸比丘，这是非善人法。诸比丘，善人则如是思维：'不是因高贵出身而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是出身高贵家族而出家，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因高贵出身而自赞，也不毁他。诸比丘，这是善人法。
"再者，诸比丘，非善人出身大家族而出家...出身大财富家族而出家...出身极富裕家族而出家。他如是思维：'我出身极富裕家族而出家，而这些其他比丘不是出身极富裕家族而出家。'他因这极富裕出身而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因极富裕出身而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是出身极富裕家族而出家，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因极富裕出身而自赞，也不毁他。诸比丘，这也是善人法。

106. ‘‘Puna caparaṃ, bhikkhave, asappuriso ñāto hoti yasassī. So iti paṭisañcikkhati – ‘ahaṃ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena ñattena [ñātena (sī. ka.), ñātattena (syā. kaṃ. pī.)] attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho ñattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ñāto hoti yasassī; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo , so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ñattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So iti paṭisañcikkhati – ‘ahaṃ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti. So tena lābhena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho lābhena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena lābhena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso bahussuto hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti. So tena bāhusaccena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave , iti paṭisañcikkhati – ‘na kho bāhusaccena lobhadhammā vā parikkhayaṃ gacchanti , dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi bahussuto hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena bāhusaccena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso vinayadharo hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti. So tena vinayadharattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho vinayadharattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi vinayadharo hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena vinayadharattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso dhammakathiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti. So tena dhammakathikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho dhammakathikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi dhammakathiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena dhammakathikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.



"再者，诸比丘，非善人是著名的、有名望的。他如是思维：'我是著名的、有名望的，而这些其他比丘不著名、无名望。'他因这名声而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因名声而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是著名的、有名望的，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因名声而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人获得衣服、饮食、住处、病缘医药资具。他如是思维：'我获得衣服、饮食、住处、病缘医药资具，而这些其他比丘不获得衣服、饮食、住处、病缘医药资具。'他因这获得而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因获得而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不获得衣服、饮食、住处、病缘医药资具，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因获得而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人是多闻者。他如是思维：'我是多闻者，而这些其他比丘不是多闻者。'他因这多闻而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因多闻而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是多闻者，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因多闻而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人是持律者。他如是思维：'我是持律者，而这些其他比丘不是持律者。'他因这持律而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因持律而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是持律者，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因持律而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人是说法者。他如是思维：'我是说法者，而这些其他比丘不是说法者。'他因这说法而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因说法而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是说法者，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因说法而自赞，也不毁他。诸比丘，这也是善人法。

107. ‘‘Puna caparaṃ, bhikkhave, asappuriso āraññiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti. So tena āraññikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho āraññikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi āraññiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena āraññikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso paṃsukūliko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi paṃsukūliko, ime panaññe bhikkhū na paṃsukūlikā’ti. So tena paṃsukūlikattena attānukkaṃseti, paraṃ vambheti . Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho paṃsukūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi paṃsukūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena paṃsukūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso piṇḍapātiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti. So tena piṇḍapātikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi piṇḍapātiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena piṇḍapātikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso rukkhamūliko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti. So tena rukkhamūlikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi rukkhamūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena rukkhamūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso sosāniko hoti…pe… abbhokāsiko hoti… nesajjiko hoti… yathāsanthatiko hoti… ekāsaniko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti. So tena ekāsanikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho ekāsanikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ekāsaniko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ekāsanikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.



"再者，诸比丘，非善人是林野住者。他如是思维：'我是林野住者，而这些其他比丘不是林野住者。'他因这林野住而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因林野住而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是林野住者，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因林野住而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人是粪扫衣者。他如是思维：'我是粪扫衣者，而这些其他比丘不是粪扫衣者。'他因这粪扫衣而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因粪扫衣而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是粪扫衣者，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因粪扫衣而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人是乞食者。他如是思维：'我是乞食者，而这些其他比丘不是乞食者。'他因这乞食而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因乞食而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是乞食者，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因乞食而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人是树下住者。他如是思维：'我是树下住者，而这些其他比丘不是树下住者。'他因这树下住而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因树下住而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是树下住者，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因树下住而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人是冢间住者...露地住者...常坐不卧者...随处住者...一座食者。他如是思维：'我是一座食者，而这些其他比丘不是一座食者。'他因这一座食而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'不是因一座食而贪法得以灭尽，瞋法得以灭尽，痴法得以灭尽。即使不是一座食者，如果他依法而行、正行、随法而行，他在此应受尊敬，他在此应受赞叹。'他只以修行为准则，既不因一座食而自赞，也不毁他。诸比丘，这也是善人法。

108. ‘‘Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti. So tāya catutthajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho , bhikkhave, iti paṭisañcikkhati – ‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti. So tāya ākāsānañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti. So tāya viññāṇañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti. So tāya ākiñcaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.


"再者，诸比丘，非善人离欲、离不善法，有寻有伺，有由离生喜、乐，进入初禅而住。他如是思维：'我是初禅定的获得者，而这些其他比丘不是初禅定的获得者。'他因这初禅定而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'世尊说即使对初禅定也应无所执着。因为无论他们如何认为，实际情况总是不同。'他只以无执着为准则，既不因初禅定而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人寻伺寂止，内心清净，心专一境，无寻无伺，有由定生喜、乐，进入第二禅...第三禅...第四禅而住。他如是思维：'我是第四禅定的获得者，而这些其他比丘不是第四禅定的获得者。'他因这第四禅定而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'世尊说即使对第四禅定也应无所执着。因为无论他们如何认为，实际情况总是不同。'他只以无执着为准则，既不因第四禅定而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人完全超越色想，灭有对想，不作意种种想，'虚空无边'，进入空无边处而住。他如是思维：'我是空无边处定的获得者，而这些其他比丘不是空无边处定的获得者。'他因这空无边处定而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'世尊说即使对空无边处定也应无所执着。因为无论他们如何认为，实际情况总是不同。'他只以无执着为准则，既不因空无边处定而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人完全超越空无边处，'识无边'，进入识无边处而住。他如是思维：'我是识无边处定的获得者，而这些其他比丘不是识无边处定的获得者。'他因这识无边处定而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'世尊说即使对识无边处定也应无所执着。因为无论他们如何认为，实际情况总是不同。'他只以无执着为准则，既不因识无边处定而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，非善人完全超越识无边处，'无所有'，进入无所有处而住。他如是思维：'我是无所有处定的获得者，而这些其他比丘不是无所有处定的获得者。'他因这无所有处定而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'世尊说即使对无所有处定也应无所执着。因为无论他们如何认为，实际情况总是不同。'他只以无执着为准则，既不因无所有处定而自赞，也不毁他。诸比丘，这也是善人法。


‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti. So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṃseti , paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave , iti paṭisañcikkhati – ‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

‘‘Puna caparaṃ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā [ekacce āsavā (ka.)] parikkhīṇā honti. Ayaṃ [ayaṃ kho (syā. kaṃ.)], bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Sappurisasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Sevitabbāsevitabbasuttaṃ

109. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sevitabbāsevitabbaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Kāyasamācāraṃpāhaṃ [pahaṃ (sabbattha)], bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāraṃ. Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāraṃ. Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāraṃ. Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādaṃ. Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhaṃ. Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhaṃ. Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’’nti.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi.

110. ‘‘‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.



"再者，诸比丘，非善人完全超越无所有处，进入非想非非想处而住。他如是思维：'我是非想非非想处定的获得者，而这些其他比丘不是非想非非想处定的获得者。'他因这非想非非想处定而自赞毁他。诸比丘，这也是非善人法。诸比丘，善人则如是思维：'世尊说即使对非想非非想处定也应无所执着。因为无论他们如何认为，实际情况总是不同。'他只以无执着为准则，既不因非想非非想处定而自赞，也不毁他。诸比丘，这也是善人法。
"再者，诸比丘，善人完全超越非想非非想处，进入想受灭尽定而住。以智慧见，他的诸漏已尽。诸比丘，这比丘不认为有任何东西，不认为在任何处，不认为以任何方式。"
世尊如是说。那些比丘满意欢喜世尊所说。
善人经终第三。
应亲近不应亲近经
如是我闻。一时，世尊住舍卫城（现今的萨赫特-马赫特）祇树给孤独园。在那里，世尊召唤比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊如是说："诸比丘，我将为你们说应亲近不应亲近的法门。请谛听，善思作意，我将说。"那些比丘回答世尊说："是的，尊者。"世尊如是说：
"诸比丘，我说身行有两种：应亲近的和不应亲近的；这是互相对立的身行。诸比丘，我说语行有两种：应亲近的和不应亲近的；这是互相对立的语行。诸比丘，我说意行有两种：应亲近的和不应亲近的；这是互相对立的意行。诸比丘，我说心生起有两种：应亲近的和不应亲近的；这是互相对立的心生起。诸比丘，我说想的获得有两种：应亲近的和不应亲近的；这是互相对立的想的获得。诸比丘，我说见的获得有两种：应亲近的和不应亲近的；这是互相对立的见的获得。诸比丘，我说自体的获得有两种：应亲近的和不应亲近的；这是互相对立的自体的获得。"
如是说已，尊者舍利弗对世尊说："尊者，对于世尊简略所说，未详细分别义理的，我如是详细理解其义：
"'诸比丘，我说身行有两种：应亲近的和不应亲近的；这是互相对立的身行'，世尊如是说。这是依何而说？尊者，亲近某种身行时，不善法增长，善法减退，这样的身行不应亲近；而亲近某种身行时，不善法减退，善法增长，这样的身行应当亲近。

111. ‘‘Kathaṃrūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti – evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

‘‘Kathaṃrūpaṃ , bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti – evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘‘‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāra’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ ? Yathārūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo; yathārūpañca kho, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.

112. ‘‘Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco musāvādī hoti, sabhāgato [sabhaggato (bahūsu)] vā parisāgato [parisaggato (bahūsu)] vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha – ‘jānāmī’ti, jānaṃ vā āha – ‘na jānāmī’ti; apassaṃ vā āha – ‘passāmī’ti, passaṃ vā āha – ‘na passāmī’ti – iti [passa ma. ni. 

"尊者，亲近何种身行时，不善法增长，善法减退？在此，尊者，某人杀生，残忍嗜血，对生命有情手下无情，无有悲悯；他不与取，凡属他人所有之物，无论在村落或林野，他以盗心取走未给予之物；他邪淫，与受母亲保护、父亲保护、父母保护、兄弟保护、姐妹保护、亲属保护、族姓保护、法律保护的女子，或有夫之妇，乃至以花环许配者，与如是等人发生关系。尊者，亲近这样的身行时，不善法增长，善法减退。
"尊者，亲近何种身行时，不善法减退，善法增长？在此，尊者，某人舍离杀生，远离杀生，放下刀杖，有惭有愧，怀有慈悲，利益哀愍一切众生而住；舍离不与取，远离不与取，不以盗心取走他人所有之物，无论在村落或林野；舍离邪淫，远离邪淫，不与受母亲保护、父亲保护、父母保护、兄弟保护、姐妹保护、亲属保护、族姓保护、法律保护的女子，或有夫之妇，乃至以花环许配者发生关系。尊者，亲近这样的身行时，不善法减退，善法增长。'诸比丘，我说身行有两种：应亲近的和不应亲近的；这是互相对立的身行'，世尊如是说，这是依此而说。
"'诸比丘，我说语行有两种：应亲近的和不应亲近的；这是互相对立的语行'，世尊如是说。这是依何而说？尊者，亲近某种语行时，不善法增长，善法减退，这样的语行不应亲近；而亲近某种语行时，不善法减退，善法增长，这样的语行应当亲近。
"尊者，亲近何种语行时，不善法增长，善法减退？在此，尊者，某人妄语，无论在集会中、众人中、亲属中、团体中、或王室中，被传唤作证时，被问：'来吧，善男子，你知道什么就说什么。'他不知而说'我知道'，知道而说'我不知道'，不见而说'我见到'，见到而说'我没见到'。

1.440 sāleyyakasutte] attahetu vā parahetu vā āmisakiñcikkhahetu [kiñcakkhahetu (sī.)] vā sampajānamusā bhāsitā hoti; pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya – iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ – evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

‘‘Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha – ‘na jānāmī’ti, jānaṃ vā āha – ‘jānāmī’ti, apassaṃ vā āha – ‘na passāmī’ti, passaṃ vā āha – ‘passāmī’ti – iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti; pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ – evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāra’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘‘‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāra’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo; yathārūpañca kho, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.

113. ‘‘Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti; byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’nti – evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

‘‘Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti; abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā abyābajjhā [abyāpajjhā (sī. syā. kaṃ. pī. ka.)] anīghā sukhī attānaṃ pariharantū’ti – evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāra’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.



如是为自己、为他人或为些许利益而故意说虚妄语；他说离间语，从这里听到后在那里说以离间这些人，或从那里听到后在这里说以离间那些人 - 如是分裂和合者，助长分裂者，喜好分党，乐于分党，欢喜分党，说导致分党的话；他说粗恶语，说那些刺耳、粗糙、伤人、触怒他人、近于忿怒、不能导致定的话；他说绮语，不合时语、不实语、无义语、非法语、非律语，说无价值、不合时、无理由、无节制、无益的话。尊者，亲近这样的语行时，不善法增长，善法减退。
"尊者，亲近何种语行时，不善法减退，善法增长？在此，尊者，某人舍离妄语，远离妄语，无论在集会中、众人中、亲属中、团体中、或王室中，被传唤作证时，被问：'来吧，善男子，你知道什么就说什么。'他不知就说'我不知道'，知道就说'我知道'，不见就说'我没见到'，见到就说'我见到'。如是不为自己、不为他人或不为些许利益而故意说虚妄语；他舍离离间语，远离离间语，不从这里听到后在那里说以离间这些人，不从那里听到后在这里说以离间那些人 - 如是调和分裂者，增进团结者，喜好和合，乐于和合，欢喜和合，说导致和合的话；他舍离粗恶语，远离粗恶语，说那些悦耳、柔和、充满爱意、入心、优雅、令众人喜爱、令众人愉悦的话；他舍离绮语，远离绮语，说合时语、真实语、有义语、法语、律语，说有价值、合时、有理由、有节制、有益的话。尊者，亲近这样的语行时，不善法减退，善法增长。'诸比丘，我说语行有两种：应亲近的和不应亲近的；这是互相对立的语行'，世尊如是说，这是依此而说。
"'诸比丘，我说意行有两种：应亲近的和不应亲近的；这是互相对立的意行'，世尊如是说。这是依何而说？尊者，亲近某种意行时，不善法增长，善法减退，这样的意行不应亲近；而亲近某种意行时，不善法减退，善法增长，这样的意行应当亲近。
"尊者，亲近何种意行时，不善法增长，善法减退？在此，尊者，某人贪婪，对他人所有之物生起贪念：'啊，愿他人所有的成为我的'；他怀有瞋恨心，心怀恶意：'愿这些众生被杀、被屠、被断、被灭、或不复存在'。尊者，亲近这样的意行时，不善法增长，善法减退。
"尊者，亲近何种意行时，不善法减退，善法增长？在此，尊者，某人不贪婪，对他人所有之物不生起贪念：'啊，愿他人所有的成为我的'；他不怀瞋恨心，心无恶意：'愿这些众生无怨、无害、无恼、快乐、自在'。尊者，亲近这样的意行时，不善法减退，善法增长。'诸比丘，我说意行有两种：应亲近的和不应亲近的；这是互相对立的意行'，世尊如是说，这是依此而说。

114. ‘‘‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppāda’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo; yathārūpañca kho, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.

‘‘Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati; byāpādavā hoti, byāpādasahagatena cetasā viharati; vihesavā hoti, vihesāsahagatena cetasā viharati – evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

‘‘Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti , kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati; abyāpādavā hoti, abyāpādasahagatena cetasā viharati; avihesavā hoti, avihesāsahagatena cetasā viharati – evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppāda’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

115. ‘‘‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābha’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo; yathārūpañca kho, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.

‘‘Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati; byāpādavā hoti, byāpādasahagatāya saññāya viharati; vihesavā hoti, vihesāsahagatāya saññāya viharati – evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

‘‘Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati; abyāpādavā hoti, abyāpādasahagatāya saññāya viharati; avihesavā hoti, avihesāsahagatāya saññāya viharati – evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābha’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.



"'诸比丘，我说心生起有两种：应亲近的和不应亲近的；这是互相对立的心生起'，世尊如是说。这是依何而说？尊者，亲近某种心生起时，不善法增长，善法减退，这样的心生起不应亲近；而亲近某种心生起时，不善法减退，善法增长，这样的心生起应当亲近。
"尊者，亲近何种心生起时，不善法增长，善法减退？在此，尊者，某人贪婪，以贪婪相应的心而住；怀有瞋恨，以瞋恨相应的心而住；怀有伤害心，以伤害相应的心而住。尊者，亲近这样的心生起时，不善法增长，善法减退。
"尊者，亲近何种心生起时，不善法减退，善法增长？在此，尊者，某人不贪婪，以无贪婪相应的心而住；无瞋恨，以无瞋恨相应的心而住；无伤害心，以无伤害相应的心而住。尊者，亲近这样的心生起时，不善法减退，善法增长。'诸比丘，我说心生起有两种：应亲近的和不应亲近的；这是互相对立的心生起'，世尊如是说，这是依此而说。
"'诸比丘，我说想的获得有两种：应亲近的和不应亲近的；这是互相对立的想的获得'，世尊如是说。这是依何而说？尊者，亲近某种想的获得时，不善法增长，善法减退，这样的想的获得不应亲近；而亲近某种想的获得时，不善法减退，善法增长，这样的想的获得应当亲近。
"尊者，亲近何种想的获得时，不善法增长，善法减退？在此，尊者，某人贪婪，以贪婪相应的想而住；怀有瞋恨，以瞋恨相应的想而住；怀有伤害心，以伤害相应的想而住。尊者，亲近这样的想的获得时，不善法增长，善法减退。
"尊者，亲近何种想的获得时，不善法减退，善法增长？在此，尊者，某人不贪婪，以无贪婪相应的想而住；无瞋恨，以无瞋恨相应的想而住；无伤害心，以无伤害相应的想而住。尊者，亲近这样的想的获得时，不善法减退，善法增长。'诸比丘，我说想的获得有两种：应亲近的和不应亲近的；这是互相对立的想的获得'，世尊如是说，这是依此而说。

116. ‘‘‘Diṭṭhipaṭilābhaṃpāhaṃ , bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābha’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo; yathārūpañca kho, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo diṭṭhipaṭilābho sevitabbo.

‘‘Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ , natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

‘‘Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābha’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

117. ‘‘‘Attabhāvapaṭilābhaṃpāhaṃ , bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti – evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo attabhāvapaṭilābho sevitabbo.

‘‘Kathaṃrūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ [sabyāpajjhaṃ (sī. syā. kaṃ. pī. ka.)], bhante, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘‘Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī’’ti.



"'诸比丘，我说见的获得有两种：应亲近的和不应亲近的；这是互相对立的见的获得'，世尊如是说。这是依何而说？尊者，亲近某种见的获得时，不善法增长，善法减退，这样的见的获得不应亲近；而亲近某种见的获得时，不善法减退，善法增长，这样的见的获得应当亲近。
"尊者，亲近何种见的获得时，不善法增长，善法减退？在此，尊者，某人持有这样的见解：'无布施，无供养，无祭祀，无善恶业的果报，无此世，无他世，无父，无母，无化生有情，世间无沙门、婆罗门正行、正道，依自己的智慧证悟此世他世并宣说者。'尊者，亲近这样的见的获得时，不善法增长，善法减退。
"尊者，亲近何种见的获得时，不善法减退，善法增长？在此，尊者，某人持有这样的见解：'有布施，有供养，有祭祀，有善恶业的果报，有此世，有他世，有父，有母，有化生有情，世间有沙门、婆罗门正行、正道，依自己的智慧证悟此世他世并宣说者。'尊者，亲近这样的见的获得时，不善法减退，善法增长。'诸比丘，我说见的获得有两种：应亲近的和不应亲近的；这是互相对立的见的获得'，世尊如是说，这是依此而说。
"'诸比丘，我说自体的获得有两种：应亲近的和不应亲近的；这是互相对立的自体的获得'，世尊如是说。这是依何而说？尊者，亲近某种自体的获得时，不善法增长，善法减退，这样的自体的获得不应亲近；而亲近某种自体的获得时，不善法减退，善法增长，这样的自体的获得应当亲近。
"尊者，亲近何种自体的获得时，不善法增长，善法减退？尊者，获得有害的自体时，由于未完成，不善法增长，善法减退；获得无害的自体时，由于已完成，不善法减退，善法增长。'诸比丘，我说自体的获得有两种：应亲近的和不应亲近的；这是互相对立的自体的获得'，世尊如是说，这是依此而说。
"尊者，对于世尊简略所说，未详细分别义理的，我如是详细理解其义。"

118. ‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi.

‘‘‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo kāyasamācāro sevitabbo.

‘‘Kathaṃrūpaṃ , sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, sāriputta, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti – evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

‘‘Kathaṃrūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, sāriputta, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti – evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāra’nti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

‘‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe….

‘‘‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo attabhāvapaṭilābho sevitabbo.

‘‘Kathaṃrūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi , asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābha’nti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.



"善哉，善哉，舍利弗！舍利弗，你善解我简略所说，未详细分别义理的，如是详细理解其义。
"'诸比丘，我说身行有两种：应亲近的和不应亲近的；这是互相对立的身行'，我如是说。这是依何而说？舍利弗，亲近某种身行时，不善法增长，善法减退，这样的身行不应亲近；而亲近某种身行时，不善法减退，善法增长，这样的身行应当亲近。
"舍利弗，亲近何种身行时，不善法增长，善法减退？在此，舍利弗，某人杀生，残忍嗜血，对生命有情手下无情，无有悲悯；他不与取，凡属他人所有之物，无论在村落或林野，他以盗心取走未给予之物；他邪淫，与受母亲保护、父亲保护、父母保护、兄弟保护、姐妹保护、亲属保护、族姓保护、法律保护的女子，或有夫之妇，乃至以花环许配者，与如是等人发生关系。舍利弗，亲近这样的身行时，不善法增长，善法减退。
"舍利弗，亲近何种身行时，不善法减退，善法增长？在此，舍利弗，某人舍离杀生，远离杀生，放下刀杖，有惭有愧，怀有慈悲，利益哀愍一切众生而住；舍离不与取，远离不与取，不以盗心取走他人所有之物，无论在村落或林野；舍离邪淫，远离邪淫，不与受母亲保护、父亲保护、父母保护、兄弟保护、姐妹保护、亲属保护、族姓保护、法律保护的女子，或有夫之妇，乃至以花环许配者发生关系。舍利弗，亲近这样的身行时，不善法减退，善法增长。'诸比丘，我说身行有两种：应亲近的和不应亲近的；这是互相对立的身行'，我如是说，这是依此而说。
"诸比丘，我说语行有两种...意行有两种...心生起有两种...想的获得有两种...见的获得有两种...
"'诸比丘，我说自体的获得有两种：应亲近的和不应亲近的；这是互相对立的自体的获得'，我如是说。这是依何而说？舍利弗，亲近某种自体的获得时，不善法增长，善法减退，这样的自体的获得不应亲近；而亲近某种自体的获得时，不善法减退，善法增长，这样的自体的获得应当亲近。
"舍利弗，亲近何种自体的获得时，不善法增长，善法减退？舍利弗，获得有害的自体时，由于未完成，不善法增长，善法减退；获得无害的自体时，由于已完成，不善法减退，善法增长。'诸比丘，我说自体的获得有两种：应亲近的和不应亲近的；这是互相对立的自体的获得'，我如是说，这是依此而说。舍利弗，我简略所说的，应如是详细理解其义。

119. ‘‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi asevitabbampi; ghānaviññeyyaṃ gandhaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; jivhāviññeyyaṃ rasaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’’ti.

Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘‘Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta…pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta … evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

‘‘‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo; yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī’’ti.



"舍利弗，我说眼识所识别的色有两种：应亲近的和不应亲近的；舍利弗，我说耳识所识别的声有两种：应亲近的和不应亲近的；舍利弗，我说鼻识所识别的香有两种：应亲近的和不应亲近的；舍利弗，我说舌识所识别的味有两种：应亲近的和不应亲近的；舍利弗，我说身识所识别的触有两种：应亲近的和不应亲近的；舍利弗，我说意识所识别的法有两种：应亲近的和不应亲近的。"
如是说已，尊者舍利弗对世尊说："尊者，对于世尊简略所说，未详细分别义理的，我如是详细理解其义。'舍利弗，我说眼识所识别的色有两种：应亲近的和不应亲近的'，世尊如是说。这是依何而说？尊者，亲近某种眼识所识别的色时，不善法增长，善法减退，这样的眼识所识别的色不应亲近；而亲近某种眼识所识别的色时，不善法减退，善法增长，这样的眼识所识别的色应当亲近。'舍利弗，我说眼识所识别的色有两种：应亲近的和不应亲近的'，世尊如是说，这是依此而说。
"'舍利弗，我说耳识所识别的声...'...这样的耳识所识别的声不应亲近...这样的耳识所识别的声应当亲近...这样的鼻识所识别的香不应亲近...这样的鼻识所识别的香应当亲近...这样的舌识所识别的味不应亲近...这样的舌识所识别的味应当亲近...'舍利弗，我说身识所识别的触...'...这样的身识所识别的触不应亲近...这样的身识所识别的触应当亲近。
"'舍利弗，我说意识所识别的法有两种：应亲近的和不应亲近的'，世尊如是说。这是依何而说？尊者，亲近某种意识所识别的法时，不善法增长，善法减退，这样的意识所识别的法不应亲近；而亲近某种意识所识别的法时，不善法减退，善法增长，这样的意识所识别的法应当亲近。'舍利弗，我说意识所识别的法有两种：应亲近的和不应亲近的'，世尊如是说，这是依此而说。尊者，对于世尊简略所说，未详细分别义理的，我如是详细理解其义。"

120. ‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

‘‘Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta…pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

‘‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta…pe… evarūpo manoviññeyyo dhammo na sevitabbo… evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

121. ‘‘Cīvaraṃpāhaṃ , sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi…pe… piṇḍapātaṃpāhaṃ, sāriputta… senāsanaṃpāhaṃ, sāriputta… gāmaṃpāhaṃ, sāriputta… nigamaṃpāhaṃ, sāriputta… nagaraṃpāhaṃ, sāriputta… janapadaṃpāhaṃ, sāriputta… puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’’ti.

Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, bhante, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘‘Piṇḍapātaṃpāhaṃ, sāriputta…pe… evarūpo piṇḍapāto na sevitabbo… evarūpo piṇḍapāto sevitabbo… senāsanaṃpāhaṃ, sāriputta…pe… evarūpaṃ senāsanaṃ na sevitabbaṃ… evarūpaṃ senāsanaṃ sevitabbaṃ… gāmaṃpāhaṃ, sāriputta …pe… evarūpo gāmo na sevitabbo… evarūpo gāmo sevitabbo… evarūpo nigamo na sevitabbo… evarūpo nigamo sevitabbo… evarūpaṃ nagaraṃ na sevitabbaṃ… evarūpaṃ nagaraṃ sevitabbaṃ… evarūpo janapado na sevitabbo… evarūpo janapado sevitabbo.

‘‘‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, bhante, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttanti. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmī’’ti.



"善哉，善哉，舍利弗！舍利弗，你善解我简略所说，未详细分别义理的，如是详细理解其义。'舍利弗，我说眼识所识别的色有两种：应亲近的和不应亲近的'，我如是说。这是依何而说？舍利弗，亲近某种眼识所识别的色时，不善法增长，善法减退，这样的眼识所识别的色不应亲近；而亲近某种眼识所识别的色时，不善法减退，善法增长，这样的眼识所识别的色应当亲近。'舍利弗，我说眼识所识别的色有两种：应亲近的和不应亲近的'，我如是说，这是依此而说。
"'舍利弗，我说耳识所识别的声...'...这样的耳识所识别的声不应亲近...这样的耳识所识别的声应当亲近...这样的鼻识所识别的香不应亲近...这样的鼻识所识别的香应当亲近...这样的舌识所识别的味不应亲近...这样的舌识所识别的味应当亲近...这样的身识所识别的触不应亲近...这样的身识所识别的触应当亲近。
"'舍利弗，我说意识所识别的法...'...这样的意识所识别的法不应亲近...这样的意识所识别的法应当亲近。'舍利弗，我说意识所识别的法有两种：应亲近的和不应亲近的'，我如是说，这是依此而说。舍利弗，我简略所说的，应如是详细理解其义。
"舍利弗，我说衣服有两种：应亲近的和不应亲近的...舍利弗，我说食物...舍利弗，我说住处...舍利弗，我说村庄...舍利弗，我说市镇...舍利弗，我说城市...舍利弗，我说地区...舍利弗，我说人有两种：应亲近的和不应亲近的。"
如是说已，尊者舍利弗对世尊说："尊者，对于世尊简略所说，未详细分别义理的，我如是详细理解其义。'舍利弗，我说衣服有两种：应亲近的和不应亲近的'，世尊如是说。这是依何而说？尊者，亲近某种衣服时，不善法增长，善法减退，这样的衣服不应亲近；而亲近某种衣服时，不善法减退，善法增长，这样的衣服应当亲近。'舍利弗，我说衣服有两种：应亲近的和不应亲近的'，世尊如是说，这是依此而说。
"'舍利弗，我说食物...'...这样的食物不应亲近...这样的食物应当亲近...'舍利弗，我说住处...'...这样的住处不应亲近...这样的住处应当亲近...'舍利弗，我说村庄...'...这样的村庄不应亲近...这样的村庄应当亲近...这样的市镇不应亲近...这样的市镇应当亲近...这样的城市不应亲近...这样的城市应当亲近...这样的地区不应亲近...这样的地区应当亲近。
"'舍利弗，我说人有两种：应亲近的和不应亲近的'，世尊如是说。这是依何而说？尊者，亲近某种人时，不善法增长，善法减退，这样的人不应亲近；而亲近某种人时，不善法减退，善法增长，这样的人应当亲近。'舍利弗，我说人有两种：应亲近的和不应亲近的'，世尊如是说，这是依此而说。尊者，对于世尊简略所说，未详细分别义理的，我如是详细理解其义。"

122. ‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāsi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi , asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. (Yathā paṭhamaṃ tathā vitthāretabbaṃ) evarūpo piṇḍapāto… evarūpaṃ senāsanaṃ… evarūpo gāmo… evarūpo nigamo… evarūpaṃ nagaraṃ… evarūpo janapado.

‘‘‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, sāriputta, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

123. ‘‘Sabbepi ce, sāriputta, khattiyā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbepi ce , sāriputta, brāhmaṇā…pe… sabbepi ce, sāriputta, vessā… sabbepi ce, sāriputta, suddā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyā’’ti.

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

Sevitabbāsevitabbasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Bahudhātukasuttaṃ

124. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Seyyathāpi, bhikkhave , naḷāgārā vā tiṇāgārā vā aggi mutto [aggimukko (sī. pī.)] kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito; saupaddavo bālo, anupaddavo paṇḍito; saupasaggo bālo, anupasaggo paṇḍito. Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo. Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṃsakā’ti – evañhi vo, bhikkhave, sikkhitabba’’nti.

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃ vacanāyā’’ti? ‘‘Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti – ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃ vacanāyā’’ti.



"善哉，善哉，舍利弗！舍利弗，你善解我简略所说，未详细分别义理的，如是详细理解其义。'舍利弗，我说衣服有两种：应亲近的和不应亲近的'，我如是说。这是依何而说？舍利弗，亲近某种衣服时，不善法增长，善法减退，这样的衣服不应亲近；而亲近某种衣服时，不善法减退，善法增长，这样的衣服应当亲近。'舍利弗，我说衣服有两种：应亲近的和不应亲近的'，我如是说，这是依此而说。（如第一段那样应当详述）这样的食物...这样的住处...这样的村庄...这样的市镇...这样的城市...这样的地区。
"'舍利弗，我说人有两种：应亲近的和不应亲近的'，我如是说。这是依何而说？舍利弗，亲近某种人时，不善法增长，善法减退，这样的人不应亲近；而亲近某种人时，不善法减退，善法增长，这样的人应当亲近。'舍利弗，我说人有两种：应亲近的和不应亲近的'，我如是说，这是依此而说。舍利弗，我简略所说的，应如是详细理解其义。
"舍利弗，如果所有刹帝利都能如是详细理解我简略所说的义理，这将长久有益于所有刹帝利，带来安乐。舍利弗，如果所有婆罗门...所有吠舍...所有首陀罗都能如是详细理解我简略所说的义理，这将长久有益于所有首陀罗，带来安乐。舍利弗，如果包括天、魔、梵的世界，包括沙门、婆罗门、天神、人类的众生都能如是详细理解我简略所说的义理，这将长久有益于包括天、魔、梵的世界，包括沙门、婆罗门、天神、人类的众生，带来安乐。"
世尊如是说。尊者舍利弗欢喜，赞叹世尊所说。
应亲近不应亲近经第四竟。
多界经
如是我闻。一时，世尊住舍卫城（Sāvatthī）祇树给孤独园。在那里，世尊对比丘们说："诸比丘。"那些比丘回答说："尊者。"世尊如是说：
"诸比丘，任何恐惧生起，都是从愚人生起，不是从智者生起；任何灾难生起，都是从愚人生起，不是从智者生起；任何困厄生起，都是从愚人生起，不是从智者生起。诸比丘，就像从芦屋或草屋燃起的火，会烧毁有涂抹、密封、无风、门闩紧闭、窗户关闭的尖顶屋。同样地，诸比丘，任何恐惧生起，都是从愚人生起，不是从智者生起；任何灾难生起，都是从愚人生起，不是从智者生起；任何困厄生起，都是从愚人生起，不是从智者生起。因此，诸比丘，愚人有危险，智者无危险；愚人有灾难，智者无灾难；愚人有困厄，智者无困厄。诸比丘，智者没有恐惧，智者没有灾难，智者没有困厄。所以，诸比丘，你们应当如此学习：'我们将成为智者，善于思考。'"
如是说已，尊者阿难对世尊说："尊者，怎样的比丘才能称为'善于思考的智者'呢？""阿难，当比丘善巧于界、善巧于处、善巧于缘起、善巧于可能与不可能时，阿难，这样的比丘才能称为'善于思考的智者'。"

125. ‘‘Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Aṭṭhārasa kho imā, ānanda, dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu; sotadhātu, saddadhātu, sotaviññāṇadhātu; ghānadhātu, gandhadhātu, ghānaviññāṇadhātu; jivhādhātu, rasadhātu, jivhāviññāṇadhātu; kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu; manodhātu, dhammadhātu, manoviññāṇadhātu. Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Chayimā, ānanda, dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Chayimā, ānanda, dhātuyo – sukhadhātu , dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Chayimā, ānanda, dhātuyo – kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṃsādhātu , avihiṃsādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Tisso imā, ānanda, dhātuyo – kāmadhātu, rūpadhātu, arūpadhātu. Imā kho, ānanda, tisso dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

‘‘Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Siyā, ānanda. Dve imā, ānanda, dhātuyo – saṅkhatādhātu, asaṅkhatādhātu. Imā kho, ānanda, dve dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti.

126. ‘‘Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni – cakkhuceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati – ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṃ vacanāyā’’ti.

‘‘Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Idhānanda, bhikkhu evaṃ pajānāti – ‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo , bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti’. Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃ vacanāyā’’ti.



"尊者，怎样才能称为'善巧于界的比丘'呢？""阿难，有这十八界：眼界、色界、眼识界；耳界、声界、耳识界；鼻界、香界、鼻识界；舌界、味界、舌识界；身界、触界、身识界；意界、法界、意识界。阿难，当比丘知道、看到这十八界时，这样也可以称为'善巧于界的比丘'。"
"尊者，还有其他方式可以称为'善巧于界的比丘'吗？""有的，阿难。有这六界：地界、水界、火界、风界、空界、识界。阿难，当比丘知道、看到这六界时，这样也可以称为'善巧于界的比丘'。"
"尊者，还有其他方式可以称为'善巧于界的比丘'吗？""有的，阿难。有这六界：乐界、苦界、喜界、忧界、舍界、无明界。阿难，当比丘知道、看到这六界时，这样也可以称为'善巧于界的比丘'。"
"尊者，还有其他方式可以称为'善巧于界的比丘'吗？""有的，阿难。有这六界：欲界、出离界、嗔恚界、无嗔恚界、伤害界、无伤害界。阿难，当比丘知道、看到这六界时，这样也可以称为'善巧于界的比丘'。"
"尊者，还有其他方式可以称为'善巧于界的比丘'吗？""有的，阿难。有这三界：欲界、色界、无色界。阿难，当比丘知道、看到这三界时，这样也可以称为'善巧于界的比丘'。"
"尊者，还有其他方式可以称为'善巧于界的比丘'吗？""有的，阿难。有这两界：有为界、无为界。阿难，当比丘知道、看到这两界时，这样也可以称为'善巧于界的比丘'。"
"尊者，怎样才能称为'善巧于处的比丘'呢？""阿难，有这六内外处：眼与色、耳与声、鼻与香、舌与味、身与触、意与法。阿难，当比丘知道、看到这六内外处时，这样可以称为'善巧于处的比丘'。"
"尊者，怎样才能称为'善巧于缘起的比丘'呢？""阿难，在此，比丘如是了知：'此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。即是说，缘无明有行，缘行有识，缘识有名色，缘名色有六处，缘六处有触，缘触有受，缘受有爱，缘爱有取，缘取有有，缘有有生，缘生有老死、忧悲苦恼。如是这整个苦蕴的集起。由于无明的无余离贪灭尽，则行灭；行灭则识灭；识灭则名色灭；名色灭则六处灭；六处灭则触灭；触灭则受灭；受灭则爱灭；爱灭则取灭；取灭则有灭；有灭则生灭；生灭则老死、忧悲苦恼灭。如是这整个苦蕴的灭尽。'阿难，这样可以称为'善巧于缘起的比丘'。"

127. ‘‘Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃ vacanāyā’’ti? ‘‘Idhānanda, bhikkhu ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci [kiñci (syā. kaṃ. ka.)] saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti; ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti, ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti.

128. ‘‘‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya…pe… arahantaṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti; ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano saṅghaṃ bhindeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya, ṭhānametaṃ vijjatī’ti pajānāti.

129. ‘‘‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.

130. ‘‘‘Aṭṭhānametaṃ anavakāso yaṃ itthī arahaṃ assa sammāsambuddho , netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puriso arahaṃ assa sammāsambuddho, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ itthī rājā assa cakkavattī, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puriso rājā assa cakkavattī, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ itthī sakkattaṃ kareyya … mārattaṃ kareyya… brahmattaṃ kareyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ puriso sakkattaṃ kareyya… mārattaṃ kareyya… brahmattaṃ kareyya, ṭhānametaṃ vijjatī’ti pajānāti.



"尊者，怎样才能称为'善巧于可能与不可能的比丘'呢？""阿难，在此，比丘了知：'具足正见的人会认为任何行是常，这是不可能的，这种情况是不存在的'；他了知：'凡夫会认为某些行是常，这是可能的，这种情况是存在的'；他了知：'具足正见的人会认为任何行是乐，这是不可能的，这种情况是不存在的'；他了知：'凡夫会认为某些行是乐，这是可能的，这种情况是存在的'。他了知：'具足正见的人会认为任何法是我，这是不可能的，这种情况是不存在的'；他了知：'凡夫会认为某些法是我，这是可能的，这种情况是存在的'。
"他了知：'具足正见的人会杀害母亲，这是不可能的，这种情况是不存在的'；他了知：'凡夫会杀害母亲，这是可能的，这种情况是存在的'。他了知：'具足正见的人会杀害父亲...杀害阿罗汉，这是可能的，这种情况是存在的'；他了知：'具足正见的人会恶意让如来流血，这是不可能的，这种情况是不存在的'；他了知：'凡夫会恶意让如来流血，这是可能的，这种情况是存在的'。他了知：'具足正见的人会分裂僧团，这是不可能的，这种情况是不存在的'；他了知：'凡夫会分裂僧团，这是可能的，这种情况是存在的'。他了知：'具足正见的人会另择导师，这是不可能的，这种情况是不存在的'；他了知：'凡夫会另择导师，这是可能的，这种情况是存在的'。
"他了知：'在一个世界中同时出现两位阿罗汉、正等正觉者，这是不可能的，这种情况是不存在的'；他了知：'在一个世界中出现一位阿罗汉、正等正觉者，这是可能的，这种情况是存在的'。他了知：'在一个世界中同时出现两位转轮圣王，这是不可能的，这种情况是不存在的'；他了知：'在一个世界中出现一位转轮圣王，这是可能的，这种情况是存在的'。
"他了知：'女人成为阿罗汉、正等正觉者，这是不可能的，这种情况是不存在的'；他了知：'男人成为阿罗汉、正等正觉者，这是可能的，这种情况是存在的'。他了知：'女人成为转轮圣王，这是不可能的，这种情况是不存在的'；他了知：'男人成为转轮圣王，这是可能的，这种情况是存在的'。他了知：'女人成为帝释...成为魔罗...成为梵天，这是不可能的，这种情况是不存在的'；他了知：'男人成为帝释...成为魔罗...成为梵天，这是可能的，这种情况是存在的'。

131. ‘‘‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatīti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritassa…pe… yaṃ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritassa…pe… yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti.

‘‘‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃ vacanāyā’’ti.

132. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Konāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ ‘bahudhātuko’tipi naṃ dhārehi, ‘catuparivaṭṭo’tipi naṃ dhārehi, ‘dhammādāso’tipi naṃ dhārehi, ‘amatadundubhī’tipi [dudrabhītipi (ka.)] naṃ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṃ dhārehī’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Bahudhātukasuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Isigilisuttaṃ



"他了知：'身恶行会产生可意、可爱、可乐的果报，这是不可能的，这种情况是不存在的'；他了知：'身恶行会产生不可意、不可爱、不可乐的果报，这是可能的，这种情况是存在的'。他了知：'语恶行...意恶行会产生可意、可爱、可乐的果报，这是不可能的，这种情况是不存在的'；他了知：'语恶行...意恶行会产生不可意、不可爱、不可乐的果报，这是可能的，这种情况是存在的'。他了知：'身善行会产生不可意、不可爱、不可乐的果报，这是不可能的，这种情况是不存在的'；他了知：'身善行会产生可意、可爱、可乐的果报，这是可能的，这种情况是存在的'。他了知：'语善行...意善行会产生不可意、不可爱、不可乐的果报，这是不可能的，这种情况是不存在的'；他了知：'语善行...意善行会产生可意、可爱、可乐的果报，这是可能的，这种情况是存在的'。
"他了知：'具有身恶行的人，因此缘故，身坏命终后会生于善趣、天界，这是不可能的，这种情况是不存在的'；他了知：'具有身恶行的人，因此缘故，身坏命终后会生于恶趣、堕处、地狱，这是可能的，这种情况是存在的'。他了知：'具有语恶行的人...具有意恶行的人，因此缘故，身坏命终后会生于善趣、天界，这是不可能的，这种情况是不存在的'；他了知：'具有语恶行的人...具有意恶行的人，因此缘故，身坏命终后会生于恶趣、堕处、地狱，这是可能的，这种情况是存在的'。他了知：'具有身善行的人，因此缘故，身坏命终后会生于恶趣、堕处、地狱，这是不可能的，这种情况是不存在的'；他了知：'具有身善行的人，因此缘故，身坏命终后会生于善趣、天界，这是可能的，这种情况是存在的'。他了知：'具有语善行的人...具有意善行的人，因此缘故，身坏命终后会生于恶趣、堕处、地狱，这是不可能的，这种情况是不存在的'；他了知：'具有语善行的人...具有意善行的人，因此缘故，身坏命终后会生于善趣、天界，这是可能的，这种情况是存在的'。阿难，这样可以称为'善巧于可能与不可能的比丘'。"
如是说已，尊者阿难对世尊说："稀有啊，尊者！未曾有啊，尊者！尊者，这个法门叫什么名字呢？""因此，阿难，你应当记住这个法门为'多界'，也应当记住它为'四转'，也应当记住它为'法镜'，也应当记住它为'不死之鼓'，也应当记住它为'无上战胜'。"
世尊如是说。尊者阿难欢喜，赞叹世尊所说。
多界经第五竟。
仙人山经

133. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati isigilismiṃ pabbate. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Passatha no tumhe, bhikkhave, etaṃ vebhāraṃ pabbata’’nti? ‘‘Evaṃ, bhante’’. ‘‘Etassapi kho, bhikkhave, vebhārassa pabbatassa aññāva samaññā ahosi aññā paññatti’’.

‘‘Passatha no tumhe, bhikkhave, etaṃ paṇḍavaṃ pabbata’’nti? ‘‘Evaṃ, bhante’’. ‘‘Etassapi kho, bhikkhave, paṇḍavassa pabbatassa aññāva samaññā ahosi aññā paññatti’’.

‘‘Passatha no tumhe, bhikkhave, etaṃ vepullaṃ pabbata’’nti? ‘‘Evaṃ, bhante’’. ‘‘Etassapi kho, bhikkhave, vepullassa pabbatassa aññāva samaññā ahosi aññā paññatti’’.

‘‘Passatha no tumhe, bhikkhave, etaṃ gijjhakūṭaṃ pabbata’’nti? ‘‘Evaṃ, bhante’’. ‘‘Etassapi kho, bhikkhave, gijjhakūṭassa pabbatassa aññāva samaññā ahosi aññā paññatti’’.

‘‘Passatha no tumhe, bhikkhave, imaṃ isigiliṃ pabbata’’nti? ‘‘Evaṃ, bhante’’. ‘‘Imassa kho pana, bhikkhave, isigilissa pabbatassa esāva samaññā ahosi esā paññatti’’.

‘‘Bhūtapubbaṃ, bhikkhave, pañca paccekabuddhasatāni imasmiṃ isigilismiṃ pabbate ciranivāsino ahesuṃ. Te imaṃ pabbataṃ pavisantā dissanti , paviṭṭhā na dissanti. Tamenaṃ manussā disvā evamāhaṃsu – ‘ayaṃ pabbato ime isī [isayo (ka.)] gilatī’ti; ‘isigili isigili’ tveva samaññā udapādi. Ācikkhissāmi [acikkhissāmi vo (ka.)], bhikkhave, paccekabuddhānaṃ nāmāni; kittayissāmi, bhikkhave, paccekabuddhānaṃ nāmāni; desessāmi, bhikkhave , paccekabuddhānaṃ nāmāni . Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

134. ‘‘Ariṭṭho nāma, bhikkhave, paccekasambuddho [paccekabuddho (ka. sī. pī.)] imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; upariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; tagarasikhī [taggarasikhī (ka.)] nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; yasassī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; sudassano nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; piyadassī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; gandhāro nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; piṇḍolo nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; upāsabho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; nīto nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; tatho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi, sutavā nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; bhāvitatto nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi.



如是我闻。一时，世尊住王舍城（Rājagaha）仙人山。在那里，世尊对比丘们说："诸比丘。"那些比丘回答说："尊者。"世尊如是说：
"诸比丘，你们看到那座毗婆罗山吗？""是的，尊者。""诸比丘，这座毗婆罗山过去有不同的名称和称呼。"
"诸比丘，你们看到那座盘荼婆山吗？""是的，尊者。""诸比丘，这座盘荼婆山过去有不同的名称和称呼。"
"诸比丘，你们看到那座毗富罗山吗？""是的，尊者。""诸比丘，这座毗富罗山过去有不同的名称和称呼。"
"诸比丘，你们看到那座耆阇崛山吗？""是的，尊者。""诸比丘，这座耆阇崛山过去有不同的名称和称呼。"
"诸比丘，你们看到这座仙人山吗？""是的，尊者。""诸比丘，这座仙人山一直保持着相同的名称和称呼。"
"诸比丘，过去有五百位辟支佛长期居住在这座仙人山。他们进入这座山时可以被看见，进入后就看不见了。人们看到这种情况后就说：'这座山吞噬了这些仙人'；因此'仙人山'这个名称就产生了。诸比丘，我将宣说辟支佛的名字；诸比丘，我将称颂辟支佛的名字；诸比丘，我将解说辟支佛的名字。仔细听，好好作意，我要说了。""是的，尊者。"那些比丘回答世尊。世尊如是说：
"诸比丘，名叫阿利吒的辟支正觉者长期居住在这座仙人山；诸比丘，名叫优波利吒的辟支正觉者长期居住在这座仙人山；诸比丘，名叫多伽罗尸弃的辟支正觉者长期居住在这座仙人山；诸比丘，名叫耶舍的辟支正觉者长期居住在这座仙人山；诸比丘，名叫善见的辟支正觉者长期居住在这座仙人山；诸比丘，名叫喜见的辟支正觉者长期居住在这座仙人山；诸比丘，名叫乾陀罗的辟支正觉者长期居住在这座仙人山；诸比丘，名叫宾陀罗的辟支正觉者长期居住在这座仙人山；诸比丘，名叫优婆沙婆的辟支正觉者长期居住在这座仙人山；诸比丘，名叫尼多的辟支正觉者长期居住在这座仙人山；诸比丘，名叫多托的辟支正觉者长期居住在这座仙人山；诸比丘，名叫苏多婆的辟支正觉者长期居住在这座仙人山；诸比丘，名叫婆毗多的辟支正觉者长期居住在这座仙人山。

135.

‘‘Ye sattasārā anīghā nirāsā,

Paccekamevajjhagamaṃsu bodhiṃ [paccekamevajjhagamuṃ subodhiṃ (sī. syā. kaṃ. pī.)];

Tesaṃ visallāna naruttamānaṃ,

Nāmāni me kittayato suṇātha.

‘‘Ariṭṭho upariṭṭho tagarasikhī yasassī,

Sudassano piyadassī ca susambuddho [buddho (sī. syā. kaṃ. pī.)];

Gandhāro piṇḍolo upāsabho ca,

Nīto tatho sutavā bhāvitatto.

‘‘Sumbho subho matulo [methulo (sī. syā. kaṃ. pī.)] aṭṭhamo ca,

Athassumegho [aṭṭhasumedho (ka.)] anīgho sudāṭho;

Paccekabuddhā bhavanettikhīṇā,

Hiṅgū ca hiṅgo ca mahānubhāvā.

‘‘Dve jālino munino aṭṭhako ca,

Atha kosallo buddho atho subāhu;

Upanemiso nemiso santacitto,

Sacco tatho virajo paṇḍito ca.

‘‘Kāḷūpakāḷā vijito jito ca,

Aṅgo ca paṅgo ca guttijito ca;

Passi jahi upadhidukkhamūlaṃ [passī jahī upadhiṃ dukkhamūlaṃ (sī. syā. kaṃ. pī.)],

Aparājito mārabalaṃ ajesi.

‘‘Satthā pavattā sarabhaṅgo lomahaṃso,

Uccaṅgamāyo asito anāsavo;

Manomayo mānacchido ca bandhumā,

Tadādhimutto vimalo ca ketumā.

‘‘Ketumbharāgo ca mātaṅgo ariyo,

Athaccuto accutagāmabyāmako;

Sumaṅgalo dabbilo supatiṭṭhito,

Asayho khemābhirato ca sorato.

‘‘Durannayo saṅgho athopi ujjayo,

Aparo muni sayho anomanikkamo;

Ānando nando upanando dvādasa,

Bhāradvājo antimadehadhārī [antimadehadhāri (sī.)].

‘‘Bodhi mahānāmo athopi uttaro,

Kesī sikhī sundaro dvārabhājo;

Tissūpatissā bhavabandhanacchidā,

Upasikhi taṇhacchido ca sikhari [upasīdarī taṇhacchido ca sīdarī (sī. syā. kaṃ. pī.)].

‘‘Buddho ahu maṅgalo vītarāgo,

Usabhacchidā jāliniṃ dukkhamūlaṃ;

Santaṃ padaṃ ajjhagamopanīto,

Uposatho sundaro saccanāmo.

‘‘Jeto jayanto padumo uppalo ca,

Padumuttaro rakkhito pabbato ca;

Mānatthaddho sobhito vītarāgo,

Kaṇho ca buddho suvimuttacitto.

‘‘Ete ca aññe ca mahānubhāvā,

Paccekabuddhā bhavanettikhīṇā;

Te sabbasaṅgātigate mahesī,

Parinibbute vandatha appameyye’’ti.

Isigilisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Mahācattārīsakasuttaṃ



"那些七贤者，无忧无欲求，
各自证悟独觉菩提；
他们是无箭之人中最上者，
请听我称颂他们的名字。
阿利吒、优波利吒、多伽罗尸弄、耶舍、
善见、喜见和正觉者；
乾陀罗、宾陀罗和优婆沙婆，
尼多、多托、苏多婆、婆毗多。
须摩、须婆、摩都罗第八，
还有阿须摩伽、无忧、善牙；
这些辟支佛已断尽有之结，
兴古和兴果都有大威力。
两位结行者、牟尼和阿吒迦，
还有拘舍罗佛陀和善臂；
优波尼弥沙、尼弥沙、寂静心，
真实、多托、离尘和贤者。
迦卢波迦卢、毗阇多和阇多，
安伽、般伽和古提阇多；
巴西断除了苦根之有，
不败者战胜了魔罗之力。
导师、转法轮者、娑罗槃伽、令人毛竖，
高升、阿西多和无漏者；
意生、断慢、亲友，
专注、无垢和幢相。
幢相染着、象、圣者，
还有不动、不动村的毗耶摩；
善吉祥、达毗罗、善住，
不可胜、喜乐寂静和温和。
难知、僧伽和优阇耶，
另一位牟尼萨耶具无上精进；
阿难陀、难陀、优波难陀十二位，
婆罗豆婆遮是最后身者。
菩提、大名还有最上者，
计西、尸弃、善美、分门者；
提舍优波提舍断除有之结，
优波西弃和断爱者、峰顶者。
佛陀、吉祥、离贪者，
牛王断除结网苦之根；
寂静处已得近于证悟，
布萨、善美和真实名。
胜者、征服者、莲花和青莲，
莲花最上、守护和山岳；
慢如杖、庄严、离贪，
黑色佛陀和善解脱心。
这些和其他大威力者，
辟支佛已断尽有之结；
他们是超越一切执着的大仙，
你们应礼敬这些入般涅槃不可量者。"
仙人山经第六竟。
大四十经

136. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? Seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā – ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi. Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti – sāssa hoti sammādiṭṭhi.

‘‘Katamā ca, bhikkhave, micchādiṭṭhi? ‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – ayaṃ, bhikkhave, micchādiṭṭhi.

‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Sammādiṭṭhiṃpahaṃ [sammādiṭṭhimahaṃ (ka.) evaṃ sammāsaṅkappaṃpahaṃkyādīsupi], bhikkhave, dvāyaṃ [dvayaṃ (sī. syā. kaṃ. pī.) ṭīkā oloketabbā] vadāmi – atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā ? ‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.

‘‘Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ [maggaṅgā (sī. pī.)] – ayaṃ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa [svāyaṃ (ka.)] hoti sammāvāyāmo. So sato micchādiṭṭhiṃ pajahati, sato sammādiṭṭhiṃ upasampajja viharati, sāssa [sāyaṃ (ka.)] hoti sammāsati. Itiyime [itime (sī.), itissime (syā. kaṃ. pī.)] tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.



如是我闻。一时，世尊住舍卫城（Sāvatthī）祇树给孤独园。在那里，世尊对比丘们说："诸比丘。"那些比丘回答说："尊者。"世尊如是说："诸比丘，我将为你们说具足因缘、具足资具的圣正定。仔细听，好好作意，我要说了。""是的，尊者。"那些比丘回答世尊。世尊如是说：
"诸比丘，什么是具足因缘、具足资具的圣正定？即是：正见、正思惟、正语、正业、正命、正精进、正念；诸比丘，由这七支所成就的心一境性，这就称为具足因缘、具足资具的圣正定。其中，诸比丘，正见是先导。诸比丘，怎样正见是先导？他了知邪见为'邪见'，了知正见为'正见'，这就是他的正见。
"诸比丘，什么是邪见？'没有布施，没有供养，没有祭祀，没有善恶业的果报，没有此世，没有他世，没有母亲，没有父亲，没有化生的众生，在世间没有正行、正道的沙门、婆罗门，他们依自己的证智证得并宣说此世他世'，诸比丘，这就是邪见。
"诸比丘，什么是正见？诸比丘，我说正见有两种：有漏、福分、有结果的正见；无漏、出世间、道支的圣正见。诸比丘，什么是有漏、福分、有结果的正见？'有布施，有供养，有祭祀，有善恶业的果报，有此世，有他世，有母亲，有父亲，有化生的众生，在世间有正行、正道的沙门、婆罗门，他们依自己的证智证得并宣说此世他世'，诸比丘，这就是有漏、福分、有结果的正见。
"诸比丘，什么是无漏、出世间、道支的圣正见？诸比丘，圣者的心、无漏的心、具足圣道者、修习圣道者的智慧、慧根、慧力、择法觉支、正见道支，诸比丘，这就称为无漏、出世间、道支的圣正见。他为断除邪见而精进，为成就正见而精进，这就是他的正精进。他念住于断除邪见，念住于成就正见而安住，这就是他的正念。如是这三法环绕随转于正见，即是：正见、正精进、正念。

137. ‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāsaṅkappaṃ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṃ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi .

‘‘Katamo ca, bhikkhave, micchāsaṅkappo? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ayaṃ, bhikkhave, micchāsaṅkappo.

‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Sammāsaṅkappaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ‘ayaṃ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’’’.

‘‘Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro – ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo. So sato micchāsaṅkappaṃ pajahati, sato sammāsaṅkappaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāsaṅkappaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

138. ‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāvācaṃ ‘micchāvācā’ti pajānāti, sammāvācaṃ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamā ca, bhikkhave, micchāvācā? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – ayaṃ, bhikkhave, micchāvācā. Katamā ca, bhikkhave, sammāvācā? Sammāvācaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave , sammāvācā ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. So sato micchāvācaṃ pajahati, sato sammāvācaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.



"其中，诸比丘，正见是先导。诸比丘，怎样正见是先导？他了知邪思惟为'邪思惟'，了知正思惟为'正思惟'，这就是他的正见。
"诸比丘，什么是邪思惟？欲思惟、嗔恚思惟、伤害思惟，诸比丘，这就是邪思惟。
"诸比丘，什么是正思惟？诸比丘，我说正思惟有两种：有漏、福分、有结果的正思惟；无漏、出世间、道支的圣正思惟。诸比丘，什么是有漏、福分、有结果的正思惟？出离思惟、无嗔恚思惟、无伤害思惟，诸比丘，这就是有漏、福分、有结果的正思惟。
"诸比丘，什么是无漏、出世间、道支的圣正思惟？诸比丘，圣者的心、无漏的心、具足圣道者、修习圣道者的寻、伺、思惟、安止、近行、心的专注、语行，诸比丘，这就是无漏、出世间、道支的圣正思惟。他为断除邪思惟而精进，为成就正思惟而精进，这就是他的正精进。他念住于断除邪思惟，念住于成就正思惟而安住，这就是他的正念。如是这三法环绕随转于正思惟，即是：正见、正精进、正念。
"其中，诸比丘，正见是先导。诸比丘，怎样正见是先导？他了知邪语为'邪语'，了知正语为'正语'，这就是他的正见。诸比丘，什么是邪语？妄语、两舌、恶口、绮语，诸比丘，这就是邪语。诸比丘，什么是正语？诸比丘，我说正语有两种：有漏、福分、有结果的正语；无漏、出世间、道支的圣正语。诸比丘，什么是有漏、福分、有结果的正语？离妄语、离两舌、离恶口、离绮语，诸比丘，这就是有漏、福分、有结果的正语。诸比丘，什么是无漏、出世间、道支的圣正语？诸比丘，圣者的心、无漏的心、具足圣道者、修习圣道者对四种语恶行的离、远离、回避、禁戒，诸比丘，这就是无漏、出世间、道支的圣正语。他为断除邪语而精进，为成就正语而精进，这就是他的正精进。他念住于断除邪语，念住于成就正语而安住，这就是他的正念。如是这三法环绕随转于正语，即是：正见、正精进、正念。

139. ‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchākammantaṃ ‘micchākammanto’ti pajānāti, sammākammantaṃ ‘sammākammanto’ti pajānāti ; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchākammanto? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro – ayaṃ, bhikkhave, micchākammanto. Katamo ca, bhikkhave, sammākammanto? Sammākammantaṃpahaṃ, bhikkhave , dvāyaṃ vadāmi – atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī – ayaṃ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. So sato micchākammantaṃ pajahati, sato sammākammantaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

140. ‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāājīvaṃ ‘micchāājīvo’ti pajānāti, sammāājīvaṃ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchāājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā [nijigiṃ sanatā (sī. syā. kaṃ. pī.)] – ayaṃ, bhikkhave, micchāājīvo. Katamo ca, bhikkhave, sammāājīvo? Sammāājīvaṃpahaṃ, bhikkhave , dvāyaṃ vadāmi – atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti – ayaṃ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya ; svāssa hoti sammāvāyāmo. So sato micchāājīvaṃ pajahati, sato sammāājīvaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāājīvaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

141. ‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa , bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti. Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho [aṭṭhaṅgasamannāgatā sekhā paṭipadā (sī.), aṭṭhaṅgasamannāgato sekho pāṭipado (pī. ka.) ( ) natthi sī. syā. kaṃ. pī. potthakesu], dasaṅgasamannāgato arahā hoti. (Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṃ gacchanti).



"其中，诸比丘，正见是先导。诸比丘，怎样正见是先导？他了知邪业为'邪业'，了知正业为'正业'，这就是他的正见。诸比丘，什么是邪业？杀生、不与取、欲邪行，诸比丘，这就是邪业。诸比丘，什么是正业？诸比丘，我说正业有两种：有漏、福分、有结果的正业；无漏、出世间、道支的圣正业。诸比丘，什么是有漏、福分、有结果的正业？离杀生、离不与取、离欲邪行，诸比丘，这就是有漏、福分、有结果的正业。诸比丘，什么是无漏、出世间、道支的圣正业？诸比丘，圣者的心、无漏的心、具足圣道者、修习圣道者对三种身恶行的离、远离、回避、禁戒，诸比丘，这就是无漏、出世间、道支的圣正业。他为断除邪业而精进，为成就正业而精进，这就是他的正精进。他念住于断除邪业，念住于成就正业而安住，这就是他的正念。如是这三法环绕随转于正业，即是：正见、正精进、正念。
"其中，诸比丘，正见是先导。诸比丘，怎样正见是先导？他了知邪命为'邪命'，了知正命为'正命'，这就是他的正见。诸比丘，什么是邪命？欺诈、谄媚、现相、激磨、以利求利，诸比丘，这就是邪命。诸比丘，什么是正命？诸比丘，我说正命有两种：有漏、福分、有结果的正命；无漏、出世间、道支的圣正命。诸比丘，什么是有漏、福分、有结果的正命？在此，诸比丘，圣弟子舍弃邪命，以正命维持生活，诸比丘，这就是有漏、福分、有结果的正命。诸比丘，什么是无漏、出世间、道支的圣正命？诸比丘，圣者的心、无漏的心、具足圣道者、修习圣道者对邪命的离、远离、回避、禁戒，诸比丘，这就是无漏、出世间、道支的圣正命。他为断除邪命而精进，为成就正命而精进，这就是他的正精进。他念住于断除邪命，念住于成就正命而安住，这就是他的正念。如是这三法环绕随转于正命，即是：正见、正精进、正念。
"其中，诸比丘，正见是先导。诸比丘，怎样正见是先导？诸比丘，具正见者生起正思惟，具正思惟者生起正语，具正语者生起正业，具正业者生起正命，具正命者生起正精进，具正精进者生起正念，具正念者生起正定，具正定者生起正智，具正智者生起正解脱。如是，诸比丘，有学具足八支，阿罗汉具足十支。（其中，由正智，许多恶不善法消除，圆满修习。）

142. ‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti…pe… sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti… sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti… sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti… sammāvāyāmassa , bhikkhave , micchāvāyāmo nijjiṇṇo hoti… sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti… sammāñāṇassa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti… sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

‘‘Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā – mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

143. ‘‘Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti – sammādiṭṭhiṃ ce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāsaṅkappaṃ ce bhavaṃ garahati , ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāvācaṃ ce bhavaṃ garahati…pe… sammākammantaṃ ce bhavaṃ garahati… sammāājīvaṃ ce bhavaṃ garahati… sammāvāyāmaṃ ce bhavaṃ garahati… sammāsatiṃ ce bhavaṃ garahati… sammāsamādhiṃ ce bhavaṃ garahati… sammāñāṇaṃ ce bhavaṃ garahati … sammāvimuttiṃ ce bhavaṃ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā. Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā [vayabhiññā (ka.) saṃ. ni. 3.62; a. ni. 4.30 passitabbaṃ] ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ napaṭikkositabbaṃ amaññiṃsu [maññeyyuṃ (ka.)]. Taṃ kissa hetu? Nindābyārosaupārambhabhayā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahācattārīsakasuttaṃ niṭṭhitaṃ sattamaṃ.

8. Ānāpānassatisuttaṃ

144. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena [mahāmoggalānena (ka.)] āyasmatā ca mahākassapena āyasmatā ca mahākaccāyanena āyasmatā ca mahākoṭṭhikena āyasmatā ca mahākappinena āyasmatā ca mahācundena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.

Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti. Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti [pajānanti (syā. kaṃ.), sañjānanti (ka.)].



"其中，诸比丘，正见是先导。诸比丘，怎样正见是先导？诸比丘，具正见者的邪见被摧毁。由邪见为缘而生起的许多恶不善法也被他摧毁。由正见为缘，许多善法得以圆满修习。具正思惟者的邪思惟被摧毁...具正语者的邪语被摧毁...具正业者的邪业被摧毁...具正命者的邪命被摧毁...具正精进者的邪精进被摧毁...具正念者的邪念被摧毁...具正定者的邪定被摧毁...具正智者的邪智被摧毁...具正解脱者的邪解脱被摧毁。由邪解脱为缘而生起的许多恶不善法也被他摧毁。由正解脱为缘，许多善法得以圆满修习。
"如是，诸比丘，二十种善分，二十种不善分 - 这大四十法门已转起，不可被沙门、婆罗门、天、魔、梵或世间任何人所逆转。
"诸比丘，若有任何沙门或婆罗门认为应该呵责、拒绝这大四十法门，他当下就会招致十种如法的诽谤理由：若尊者呵责正见，那些持邪见的沙门婆罗门就会受到尊者的尊敬和赞叹；若尊者呵责正思惟...正语...正业...正命...正精进...正念...正定...正智...若尊者呵责正解脱，那些持邪解脱的沙门婆罗门就会受到尊者的尊敬和赞叹。诸比丘，若有任何沙门或婆罗门认为应该呵责、拒绝这大四十法门，他当下就会招致这十种如法的诽谤理由。诸比丘，即使是那些奥迦罗人、瓦萨婆人，他们是无因论者、无作论者、虚无论者，他们也不认为应该呵责、拒绝这大四十法门。为什么呢？因为害怕招致诽谤、敌意和责难。"
世尊如是说。那些比丘满意欢喜世尊所说。
大四十经第七竟。
入出息念经
如是我闻。一时，世尊住舍卫城（Sāvatthī）东园鹿子母讲堂，与众多著名的上座弟子在一起 - 尊者舍利弗、尊者大目犍连、尊者大迦叶、尊者大迦旃延、尊者大拘絺罗、尊者大劫宾那、尊者大周陀、尊者阿那律、尊者离婆多、尊者阿难，以及其他著名的上座弟子。
当时，上座比丘们在教导、教诫新比丘。有些上座比丘教导、教诫十位比丘，有些上座比丘教导、教诫二十位比丘，有些上座比丘教导、教诫三十位比丘，有些上座比丘教导、教诫四十位比丘。那些新比丘在接受上座比丘们的教导、教诫时，了知殊胜的前后差别。

145. Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘āraddhosmi, bhikkhave, imāya paṭipadāya; āraddhacittosmi, bhikkhave, imāya paṭipadāya. Tasmātiha, bhikkhave, bhiyyosomattāya vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya , asacchikatassa sacchikiriyāya. Idhevāhaṃ sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessāmī’’ti. Assosuṃ kho jānapadā bhikkhū – ‘‘bhagavā kira tattheva sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessatī’’ti. Te jānapadā bhikkhū sāvatthiṃ [sāvatthiyaṃ (syā. kaṃ. pī. ka.)] osaranti bhagavantaṃ dassanāya. Te ca kho therā bhikkhū bhiyyosomattāya nave bhikkhū ovadanti anusāsanti. Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti , appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti. Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti.

146. Tena kho pana samayena bhagavā tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘apalāpāyaṃ, bhikkhave, parisā; nippalāpāyaṃ, bhikkhave, parisā; suddhā sāre [suddhasāre patiṭṭhitā (syā. kaṃ. pī.)] patiṭṭhitā. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpāya parisāya appaṃ dinnaṃ bahu hoti, bahu dinnaṃ bahutaraṃ. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpā parisā dullabhā dassanāya lokassa. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṃ, bhikkhave, parisā yathārūpaṃ parisaṃ alaṃ yojanagaṇanāni dassanāya gantuṃ puṭosenāpi’’ [puṭosenāpi, tathārūpo ayaṃ bhikkhave bhikkhusaṃgho, tathārūpā ayaṃ parisā (sī. pī. ka.)].



当时，在十五布萨日满月之夜，世尊坐在露天处，比丘僧团围绕着他。世尊观察着沉默的比丘僧团，对比丘们说："诸比丘，我对这种修行方式感到满意；诸比丘，我的心对这种修行方式感到满意。因此，诸比丘，你们应当更加精进，以达到未达到的，证得未证得的，实现未实现的。我将在这里舍卫城（Sāvatthī）度过四个月的雨安居直到迦提月的满月。"乡村的比丘们听说："据说世尊将在那里舍卫城度过四个月的雨安居直到迦提月的满月。"那些乡村的比丘们前往舍卫城去见世尊。那些上座比丘们更加努力地教导、教诫新比丘。有些上座比丘教导、教诫十位比丘，有些上座比丘教导、教诫二十位比丘，有些上座比丘教导、教诫三十位比丘，有些上座比丘教导、教诫四十位比丘。那些新比丘在接受上座比丘们的教导、教诫时，了知殊胜的前后差别。
当时，在十五布萨日迦提月满月之夜，世尊坐在露天处，比丘僧团围绕着他。世尊观察着沉默的比丘僧团，对比丘们说："诸比丘，这个僧团没有虚伪；诸比丘，这个僧团没有欺诈；诸比丘，这个僧团纯净，安住于核心。诸比丘，这样的比丘僧团，这样的僧团，是值得供养、值得款待、值得布施、值得合掌礼敬的，是世间无上的福田。诸比丘，这样的比丘僧团，这样的僧团，对它少施多得，多施更多。诸比丘，这样的比丘僧团，这样的僧团，在世间难得一见。诸比丘，这样的比丘僧团，这样的僧团，值得人们带着食物走上几由旬去见。"

147. ‘‘Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe . Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva [sakiṃ deva (ka.)] imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe . Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.

‘‘Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ sammappadhānānaṃ bhāvanānuyogamanuyuttā viharanti…pe… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti… karuṇābhāvanānuyogamanuyuttā viharanti… muditābhāvanānuyogamanuyuttā viharanti… upekkhābhāvanānuyogamanuyuttā viharanti… asubhabhāvanānuyogamanuyuttā viharanti… aniccasaññābhāvanānuyogamanuyuttā viharanti – evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe. Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.



"诸比丘，在这个比丘僧团中，有些比丘是阿罗汉，漏尽，修行已成，所作已办，放下重担，达到自己的目标，彻底断尽有结，以正智而解脱 - 诸比丘，在这个比丘僧团中有这样的比丘。诸比丘，在这个比丘僧团中，有些比丘因断尽五下分结而成为化生者，在那里般涅槃，不再从那世界回来 - 诸比丘，在这个比丘僧团中有这样的比丘。诸比丘，在这个比丘僧团中，有些比丘因断尽三结，贪、嗔、痴薄弱，成为一来者，还要再来此世间一次就能作苦边际 - 诸比丘，在这个比丘僧团中有这样的比丘。诸比丘，在这个比丘僧团中，有些比丘因断尽三结而成为预流者，不堕恶趣，决定趣向正觉 - 诸比丘，在这个比丘僧团中有这样的比丘。
"诸比丘，在这个比丘僧团中，有些比丘致力于修习四念处 - 诸比丘，在这个比丘僧团中有这样的比丘。诸比丘，在这个比丘僧团中，有些比丘致力于修习四正勤...四神足...五根...五力...七觉支...八圣道 - 诸比丘，在这个比丘僧团中有这样的比丘。诸比丘，在这个比丘僧团中，有些比丘致力于修习慈心...悲心...喜心...舍心...不净观...无常想 - 诸比丘，在这个比丘僧团中有这样的比丘。诸比丘，在这个比丘僧团中，有些比丘致力于修习入出息念。诸比丘，入出息念若修习、多修习，能得大果、大利益。诸比丘，入出息念若修习、多修习，能圆满四念处。四念处若修习、多修习，能圆满七觉支。七觉支若修习、多修习，能圆满明与解脱。

148. ‘‘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 [sato (sī. syā. kaṃ. pī.)] 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; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

‘‘‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

‘‘‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṃvedī 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.



"诸比丘，如何修习、多修习入出息念能得大果、大利益？在此，诸比丘，比丘到林中，或到树下，或到空闲处，结跏趺坐，身体端正，安立正念在面前。他正念地吸气，正念地呼气。
"长吸气时，他了知'我长吸气'；长呼气时，他了知'我长呼气'；短吸气时，他了知'我短吸气'；短呼气时，他了知'我短呼气'；他学习'我将觉知全身而吸气'；他学习'我将觉知全身而呼气'；他学习'我将平静身行而吸气'；他学习'我将平静身行而呼气'。
"他学习'我将觉知喜而吸气'；他学习'我将觉知喜而呼气'；他学习'我将觉知乐而吸气'；他学习'我将觉知乐而呼气'；他学习'我将觉知心行而吸气'；他学习'我将觉知心行而呼气'；他学习'我将平静心行而吸气'；他学习'我将平静心行而呼气'。
"他学习'我将觉知心而吸气'；他学习'我将觉知心而呼气'；他学习'我将令心欢喜而吸气'；他学习'我将令心欢喜而呼气'；他学习'我将令心专注而吸气'；他学习'我将令心专注而呼气'；他学习'我将令心解脱而吸气'；他学习'我将令心解脱而呼气'。
"他学习'我将随观无常而吸气'；他学习'我将随观无常而呼气'；他学习'我将随观离欲而吸气'；他学习'我将随观离欲而呼气'；他学习'我将随观灭尽而吸气'；他学习'我将随观灭尽而呼气'；他学习'我将随观舍离而吸气'；他学习'我将随观舍离而呼气'。诸比丘，这样修习、多修习入出息念能得大果、大利益。

149. ‘‘Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti? 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, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati; kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Kāyesu kāyaññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ – assāsapassāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu ‘pītipaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati; vedanāsu vedanānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanāññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu ‘cittapaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṃvedī 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; citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṃ vadāmi. Tasmātiha, bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

‘‘Yasmiṃ samaye, bhikkhave, bhikkhu ‘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; dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

‘‘Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.



"诸比丘，如何修习、多修习入出息念能圆满四念处？诸比丘，当比丘长吸气时，他了知'我长吸气'；长呼气时，他了知'我长呼气'；短吸气时，他了知'我短吸气'；短呼气时，他了知'我短呼气'；他学习'我将觉知全身而吸气'；他学习'我将觉知全身而呼气'；他学习'我将平静身行而吸气'；他学习'我将平静身行而呼气'；诸比丘，此时比丘于身随观身而住，热诚、正知、正念，除去对世间的贪忧。诸比丘，我说这是身随观中的一种，即入息出息。因此，诸比丘，此时比丘于身随观身而住，热诚、正知、正念，除去对世间的贪忧。
"诸比丘，当比丘学习'我将觉知喜而吸气'；他学习'我将觉知喜而呼气'；他学习'我将觉知乐而吸气'；他学习'我将觉知乐而呼气'；他学习'我将觉知心行而吸气'；他学习'我将觉知心行而呼气'；他学习'我将平静心行而吸气'；他学习'我将平静心行而呼气'；诸比丘，此时比丘于受随观受而住，热诚、正知、正念，除去对世间的贪忧。诸比丘，我说这是受随观中的一种，即善加注意入息出息。因此，诸比丘，此时比丘于受随观受而住，热诚、正知、正念，除去对世间的贪忧。
"诸比丘，当比丘学习'我将觉知心而吸气'；他学习'我将觉知心而呼气'；他学习'我将令心欢喜而吸气'；他学习'我将令心欢喜而呼气'；他学习'我将令心专注而吸气'；他学习'我将令心专注而呼气'；他学习'我将令心解脱而吸气'；他学习'我将令心解脱而呼气'；诸比丘，此时比丘于心随观心而住，热诚、正知、正念，除去对世间的贪忧。诸比丘，我不说对失念、不正知者有入出息念。因此，诸比丘，此时比丘于心随观心而住，热诚、正知、正念，除去对世间的贪忧。
"诸比丘，当比丘学习'我将随观无常而吸气'；他学习'我将随观无常而呼气'；他学习'我将随观离欲而吸气'；他学习'我将随观离欲而呼气'；他学习'我将随观灭尽而吸气'；他学习'我将随观灭尽而呼气'；他学习'我将随观舍离而吸气'；他学习'我将随观舍离而呼气'；诸比丘，此时比丘于法随观法而住，热诚、正知、正念，除去对世间的贪忧。他以智慧见到贪忧的断除，成为善观察者。因此，诸比丘，此时比丘于法随观法而住，热诚、正知、正念，除去对世间的贪忧。
"诸比丘，这样修习、多修习入出息念能圆满四念处。

150. ‘‘Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā [appammuṭṭhā (syā. kaṃ.)]. 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.

‘‘So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati [pavicarati (sī. syā. kaṃ. pī.)] parivīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

‘‘Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

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

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

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

‘‘So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. 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.



"诸比丘，如何修习、多修习四念处能圆满七觉支？诸比丘，当比丘于身随观身而住，热诚、正知、正念，除去对世间的贪忧时，他的念在那时确立不忘。诸比丘，当比丘的念确立不忘时，念觉支在那时对比丘而言已被激发。比丘在那时修习念觉支，念觉支在那时对比丘而言达到修习圆满。
"他如是住于念时，以慧简择、考察、思惟那法。诸比丘，当比丘如是住于念，以慧简择、考察、思惟那法时，择法觉支在那时对比丘而言已被激发。比丘在那时修习择法觉支，择法觉支在那时对比丘而言达到修习圆满。
"当他以慧简择、考察、思惟那法时，不退缩的精进被激发。诸比丘，当比丘以慧简择、考察、思惟那法，不退缩的精进被激发时，精进觉支在那时对比丘而言已被激发。比丘在那时修习精进觉支，精进觉支在那时对比丘而言达到修习圆满。
"对于精进激发者，生起无染的喜。诸比丘，当比丘精进激发，生起无染的喜时，喜觉支在那时对比丘而言已被激发。比丘在那时修习喜觉支，喜觉支在那时对比丘而言达到修习圆满。
"对于心有喜者，身体平静，心也平静。诸比丘，当比丘心有喜，身体平静，心也平静时，轻安觉支在那时对比丘而言已被激发。比丘在那时修习轻安觉支，轻安觉支在那时对比丘而言达到修习圆满。
"对于身体平静、快乐者，心得定。诸比丘，当比丘身体平静、快乐，心得定时，定觉支在那时对比丘而言已被激发。比丘在那时修习定觉支，定觉支在那时对比丘而言达到修习圆满。
"他善观察如是得定的心。诸比丘，当比丘善观察如是得定的心时，舍觉支在那时对比丘而言已被激发。比丘在那时修习舍觉支，舍觉支在那时对比丘而言达到修习圆满。

151. ‘‘Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa tasmiṃ samaye 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.

‘‘So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

‘‘Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

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

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

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

‘‘So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. 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 sambojjhaṅge paripūrenti.

152. ‘‘Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Ānāpānassatisuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Kāyagatāsatisuttaṃ



"诸比丘，当比丘于受...于心...于法随观法而住，热诚、正知、正念，除去对世间的贪忧时，他的念在那时确立不忘。诸比丘，当比丘的念确立不忘时，念觉支在那时对比丘而言已被激发。比丘在那时修习念觉支，念觉支在那时对比丘而言达到修习圆满。
"他如是住于念时，以慧简择、考察、思惟那法。诸比丘，当比丘如是住于念，以慧简择、考察、思惟那法时，择法觉支在那时对比丘而言已被激发。比丘在那时修习择法觉支，择法觉支在那时对比丘而言达到修习圆满。
"当他以慧简择、考察、思惟那法时，不退缩的精进被激发。诸比丘，当比丘以慧简择、考察、思惟那法，不退缩的精进被激发时，精进觉支在那时对比丘而言已被激发。比丘在那时修习精进觉支，精进觉支在那时对比丘而言达到修习圆满。
"对于精进激发者，生起无染的喜。诸比丘，当比丘精进激发，生起无染的喜时，喜觉支在那时对比丘而言已被激发。比丘在那时修习喜觉支，喜觉支在那时对比丘而言达到修习圆满。
"对于心有喜者，身体平静，心也平静。诸比丘，当比丘心有喜，身体平静，心也平静时，轻安觉支在那时对比丘而言已被激发。比丘在那时修习轻安觉支，轻安觉支在那时对比丘而言达到修习圆满。
"对于身体平静、快乐者，心得定。诸比丘，当比丘身体平静、快乐，心得定时，定觉支在那时对比丘而言已被激发。比丘在那时修习定觉支，定觉支在那时对比丘而言达到修习圆满。
"他善观察如是得定的心。诸比丘，当比丘善观察如是得定的心时，舍觉支在那时对比丘而言已被激发。比丘在那时修习舍觉支，舍觉支在那时对比丘而言达到修习圆满。诸比丘，这样修习、多修习四念处能圆满七觉支。
"诸比丘，如何修习、多修习七觉支能圆满明与解脱？在此，诸比丘，比丘修习依止远离、依止离欲、依止灭尽、趣向舍离的念觉支。他修习依止远离、依止离欲、依止灭尽、趣向舍离的择法觉支...精进觉支...喜觉支...轻安觉支...定觉支...舍觉支。诸比丘，这样修习、多修习七觉支能圆满明与解脱。"
世尊如是说。那些比丘满意欢喜世尊所说。
入出息念经第八竟。
身至念经

153. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati [kāyagatā sati (syā. kaṃ. pī.)] bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’’ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha , bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto’’ti.



如是我闻：一时，世尊住在舍卫城（Sāvatthī）祇树给孤独园。那时，众多比丘饭后从托钵回来，集会坐在集会堂，生起了这样的谈话："诸友，真是稀有！诸友，真是未曾有！那位知者、见者、阿罗汉、正等正觉的世尊说修习、多修习身至念有大果报、大利益。"这些比丘的谈话还未结束，这时世尊在傍晚时分从独处起来，来到集会堂。来到后，坐在准备好的座位上。坐下后，世尊对比丘们说："诸比丘，你们现在坐在一起谈论什么？你们未完的谈话是什么？""世尊，我们饭后从托钵回来，集会坐在集会堂，生起了这样的谈话：'诸友，真是稀有！诸友，真是未曾有！那位知者、见者、阿罗汉、正等正觉的世尊说修习、多修习身至念有大果报、大利益。'世尊，这就是我们未完的谈话，这时世尊来到了。"

154. ‘‘Kathaṃ bhāvitā ca, bhikkhave, kāyagatāsati 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; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā [gehassitā (ṭīkā)] sarasaṅkappā te pahīyanti . Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti [ekodī hoti (sī.), ekodibhoti (syā. kaṃ.)] samādhiyati. Evaṃ, bhikkhave, bhikkhu kāyagatāsatiṃ [kāyagataṃ satiṃ (syā. kaṃ. pī.)] bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. kaṃ. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti.

‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (sī. syā. kaṃ. pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ, tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.


"诸比丘，如何修习、多修习身至念能得大果报、大利益？在此，诸比丘，比丘到林中，或到树下，或到空闲处，结跏趺坐，身体端正，安立正念在面前。他正念地吸气，正念地呼气；长吸气时，他了知'我长吸气'；长呼气时，他了知'我长呼气'；短吸气时，他了知'我短吸气'；短呼气时，他了知'我短呼气'；他学习'我将觉知全身而吸气'；他学习'我将觉知全身而呼气'；他学习'我将平静身行而吸气'；他学习'我将平静身行而呼气'。当他如是不放逸、热诚、精进而住时，世俗的忆念和思惟被断除。由于断除它们，内心安住、平静、专一、得定。诸比丘，比丘如是修习身至念。
"再者，诸比丘，比丘行走时了知'我在行走'，站立时了知'我在站立'，坐着时了知'我在坐着'，躺卧时了知'我在躺卧'。无论他的身体如何摆放，他都如实了知。当他如是不放逸、热诚、精进而住时，世俗的忆念和思惟被断除。由于断除它们，内心安住、平静、专一、得定。诸比丘，比丘也如是修习身至念。
"再者，诸比丘，比丘在前进后退时保持正知，在观看周围时保持正知，在屈伸肢体时保持正知，在穿着僧伽梨、持钵和衣时保持正知，在吃喝咀嚼品尝时保持正知，在大小便时保持正知，在行走、站立、坐着、入睡、醒来、说话、沉默时保持正知。当他如是不放逸、热诚、精进而住时，世俗的忆念和思惟被断除。由于断除它们，内心安住、平静、专一、得定。诸比丘，比丘也如是修习身至念。
"再者，诸比丘，比丘观察这个身体，从脚底向上，从头顶向下，被皮包裹着，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、尿液'。
"诸比丘，就像一个两端开口的袋子，装满各种谷物，如稻、粳、绿豆、豆、芝麻、糙米，有眼睛的人打开它会检查：'这是稻，这是粳，这是绿豆，这是豆，这是芝麻，这是糙米'。同样地，诸比丘，比丘观察这个身体，从脚底向上，从头顶向下，被皮包裹着，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、尿液'。当他如是不放逸、热诚、精进而住时，世俗的忆念和思惟被断除。由于断除它们，内心安住、平静、专一、得定。诸比丘，比丘也如是修习身至念。
"再者，诸比丘，比丘观察这个身体的构成要素，无论它如何摆放或安置：'在这个身体中有地界、水界、火界、风界'。


‘‘Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe [cātummahāpathe (sī. syā. kaṃ. pī.)] bilaso vibhajitvā [paṭivibhajitvā (sī. syā. kaṃ. pī.)] nisinno assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya [sīvathikāya (sī. syā. kaṃ. pī.)] chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti [etaṃ anatītoti (sī.)]. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā [gijjhehi vā khajjamānaṃ suvānehi vā khajjamānaṃ sigālehi vā (sī. syā. kaṃ. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni [apagatanahārūsambandhāni (syā. kaṃ.)] disāvidisāvikkhittāni [disāvidisāsu vikkhitāni (sī. pī.)] aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ [aññena gopphakaṭṭhikanti idaṃ sī. syā. kaṃ. pī. potthakesu natthi] aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhikaṇḍakaṃ aññena sīsakaṭāhaṃ (sī. syā. kaṃ. pī.)] aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhikaṇḍakaṃ aññena sīsakaṭāhaṃ (sī. syā. kaṃ. pī.)]. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni [saṅkhavaṇṇūpanibhāni (sī. syā. kaṃ. pī.)] …pe… aṭṭhikāni puñjakitāni terovassikāni…pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.



"诸比丘，就像一个熟练的屠牛者或屠牛者的学徒，宰杀了一头牛，坐在十字路口把它切成块。同样地，诸比丘，比丘观察这个身体的构成要素，无论它如何摆放或安置：'在这个身体中有地界、水界、火界、风界'。当他如是不放逸、热诚、精进而住时，世俗的忆念和思惟被断除。由于断除它们，内心安住、平静、专一、得定。诸比丘，比丘也如是修习身至念。
"再者，诸比丘，比丘如果看见一具尸体，被丢弃在墓地，死了一天、两天或三天，肿胀、发青、生脓。他将此比较到自己的身体：'这个身体也是这样的本性，将会变成这样，不能超越这个命运'。当他如是不放逸、热诚、精进而住时，世俗的忆念和思惟被断除。由于断除它们，内心安住、平静、专一、得定。诸比丘，比丘也如是修习身至念。
"再者，诸比丘，比丘如果看见一具尸体，被丢弃在墓地，被乌鸦啄食，或被鹰啄食，或被秃鹫啄食，或被苍鹭啄食，或被狗啃食，或被虎啃食，或被豹啃食，或被豺狼啃食，或被各种生物啃食。他将此比较到自己的身体：'这个身体也是这样的本性，将会变成这样，不能超越这个命运'。当他如是不放逸...诸比丘，比丘也如是修习身至念。
"再者，诸比丘，比丘如果看见一具尸体，被丢弃在墓地，成为带着血肉的骨架，筋腱相连...成为无肉但沾血的骨架，筋腱相连...成为无肉无血的骨架，筋腱相连...成为分散的骨头，四处散落，这里一块手骨，那里一块脚骨，这里一块踝骨，那里一块小腿骨，这里一块大腿骨，那里一块髋骨，这里一块肋骨，那里一块脊骨，这里一块肩骨，那里一块颈骨，这里一块颚骨，那里一块牙骨，这里是头盖骨。他将此比较到自己的身体：'这个身体也是这样的本性，将会变成这样，不能超越这个命运'。当他如是不放逸...诸比丘，比丘也如是修习身至念。
"再者，诸比丘，比丘如果看见一具尸体，被丢弃在墓地，骨头变白，像贝壳的颜色...骨头堆积，经过一年...骨头腐烂，成为粉末。他将此比较到自己的身体：'这个身体也是这样的本性，将会变成这样，不能超越这个命运'。当他如是不放逸...诸比丘，比丘也如是修习身至念。

155. ‘‘Puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako [nahāpako (sī. syā. kaṃ. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. syā. kaṃ. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi [sāssa nahānīyapiṇḍī (sī. syā. kaṃ. pī.)] snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ na pacchimāya disāya udakassa āyamukhaṃ na uttarāya disāya udakassa āyamukhaṃ na dakkhiṇāya disāya udakassa āyamukhaṃ; devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni , tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni [abhisandāni parisandāni (ka.)] paripūrāni paripphuṭāni, nāssa [na nesaṃ (?)] kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave , puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.



"再者，诸比丘，比丘离欲...进入并安住于初禅。他以离生喜乐浸润、遍满、充满、普遍这个身体，全身没有任何部分不被离生喜乐所遍满。诸比丘，就像一个熟练的澡堂师或澡堂师的学徒，将沐浴粉倒入铜盆，用水慢慢调和，使之成为一团，浸透水分，内外都湿润，但不流散。同样地，诸比丘，比丘以离生喜乐浸润、遍满、充满、普遍这个身体，全身没有任何部分不被离生喜乐所遍满。当他如是不放逸...诸比丘，比丘也如是修习身至念。
"再者，诸比丘，比丘平息寻伺...进入并安住于第二禅。他以定生喜乐浸润、遍满、充满、普遍这个身体，全身没有任何部分不被定生喜乐所遍满。诸比丘，就像有一个深潭，泉水从底部涌出，既没有从东方流入的水源，也没有从西方、北方、南方流入的水源，天也不时降下足够的雨水，但是冷泉从潭底涌出，以冷水浸润、遍满、充满、普遍那个水潭，整个水潭没有任何部分不被冷水所遍满。同样地，诸比丘，比丘以定生喜乐浸润、遍满、充满、普遍这个身体，全身没有任何部分不被定生喜乐所遍满。当他如是不放逸...诸比丘，比丘也如是修习身至念。
"再者，诸比丘，比丘离喜...进入并安住于第三禅。他以无喜之乐浸润、遍满、充满、普遍这个身体，全身没有任何部分不被无喜之乐所遍满。诸比丘，就像在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲生在水中、长在水中、不出水面、沉在水下，从根到梢都被冷水浸润、遍满、充满、普遍，这些莲花没有任何部分不被冷水所遍满。同样地，诸比丘，比丘以无喜之乐浸润、遍满、充满、普遍这个身体，全身没有任何部分不被无喜之乐所遍满。当他如是不放逸...诸比丘，比丘也如是修习身至念。
"再者，诸比丘，比丘舍断乐...进入并安住于第四禅。他以清净、皎洁的心遍满而坐，全身没有任何部分不被清净、皎洁的心所遍满。诸比丘，就像有人坐着，全身包裹在白布中，没有任何部分不被白布所覆盖。同样地，诸比丘，比丘以清净、皎洁的心遍满而坐，全身没有任何部分不被清净、皎洁的心所遍满。当他如是不放逸、热诚、精进而住时，世俗的忆念和思惟被断除。由于断除它们，内心安住、平静、专一、得定。诸比丘，比丘也如是修习身至念。

156. ‘‘Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa [antogadhā tassa (sī. pī.)] kusalā dhammā ye keci vijjābhāgiyā. Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.

‘‘Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ [āramaṇaṃ (?)]. Seyyathāpi , bhikkhave, puriso garukaṃ silāguḷaṃ allamattikāpuñje pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje labhetha otāra’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho , bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ koḷāpaṃ [koḷāpaṃ ārakā udakā thale nikkhittaṃ (ka.)]; atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimanthento [abhimanthento (syā. kaṃ. pī. ka.)] aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ , bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepana’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ’’.

157. ‘‘Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, puriso lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso taṃ lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake labhetha otāra’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ [sasnehaṃ ārakā udakā thale nikkhittaṃ (ka.)]; atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, bhikkhave , yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepana’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ’’.



"诸比丘，任何人修习、多修习身至念，一切属于明分的善法都包含在其中。诸比丘，就像任何人心中充满大海，所有流向海洋的河流都包含在其中。同样地，诸比丘，任何人修习、多修习身至念，一切属于明分的善法都包含在其中。
"诸比丘，任何人不修习、不多修习身至念，魔罗就能找到机会，魔罗就能找到立足点。诸比丘，就像有人把一个重石球扔进一堆湿泥中。诸比丘，你们认为如何，那个重石球能在湿泥堆中找到立足点吗？""是的，世尊。""同样地，诸比丘，任何人不修习、不多修习身至念，魔罗就能找到机会，魔罗就能找到立足点。诸比丘，就像有一根干燥、中空的木头，然后有人带着钻木取火的工具来，说：'我要生火，我要产生热'。诸比丘，你们认为如何，那个人用钻木取火的工具摩擦那根干燥、中空的木头，能生火，能产生热吗？""是的，世尊。""同样地，诸比丘，任何人不修习、不多修习身至念，魔罗就能找到机会，魔罗就能找到立足点。诸比丘，就像有一个空的、没有水的水罐放在架子上，然后有人带着一担水来。诸比丘，你们认为如何，那个人能把水倒进去吗？""是的，世尊。""同样地，诸比丘，任何人不修习、不多修习身至念，魔罗就能找到机会，魔罗就能找到立足点。"
"诸比丘，任何人修习、多修习身至念，魔罗就找不到机会，魔罗就找不到立足点。诸比丘，就像有人把一个轻的线球扔向一扇全木制的门板。诸比丘，你们认为如何，那个轻的线球能在全木制的门板上找到立足点吗？""不能，世尊。""同样地，诸比丘，任何人修习、多修习身至念，魔罗就找不到机会，魔罗就找不到立足点。诸比丘，就像有一根湿润、有汁液的木头，然后有人带着钻木取火的工具来，说：'我要生火，我要产生热'。诸比丘，你们认为如何，那个人用钻木取火的工具摩擦那根湿润、有汁液的木头，能生火，能产生热吗？""不能，世尊。""同样地，诸比丘，任何人修习、多修习身至念，魔罗就找不到机会，魔罗就找不到立足点。诸比丘，就像有一个装满水、水面与边缘齐平、乌鸦可以饮用的水罐放在架子上，然后有人带着一担水来。诸比丘，你们认为如何，那个人能把水倒进去吗？""不能，世尊。""同样地，诸比丘，任何人修习、多修习身至念，魔罗就找不到机会，魔罗就找不到立足点。"

158. ‘‘Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. Tamenaṃ balavā puriso yato yato āviñcheyya, āgaccheyya udaka’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī [pokkhariṇī (sī.)] assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āḷiṃ muñceyya āgaccheyya udaka’’nti? ‘‘Evaṃ , bhante’’. ‘‘Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo [obhastapatodo (ka.), ubhantarapaṭodo (syā. kaṃ.) ava + dhaṃsu + ta = odhasta-itipadavibhāgo]; tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyāpi paccāsāreyyāpi; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya , tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’.

159. ‘‘Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṃsā pāṭikaṅkhā. Aratiratisaho hoti, na ca taṃ arati sahati, uppannaṃ aratiṃ abhibhuyya viharati.

‘‘Bhayabheravasaho hoti, na ca taṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya viharati.

‘‘Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

‘‘Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

‘‘So anekavihitaṃ iddhividhaṃ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteti.

‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca…pe….

‘‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

‘‘So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

‘‘Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṃsā pāṭikaṅkhā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kāyagatāsatisuttaṃ niṭṭhitaṃ navamaṃ.



"诸比丘，任何人修习、多修习身至念，他想要以证智证悟任何应证知的法，只要有适当的基础，他就能在那里亲身证得。诸比丘，就像有一个装满水、水面与边缘齐平、乌鸦可以饮用的水罐放在架子上。如果一个强壮的人从任何方向倾斜它，水会流出来吗？""是的，世尊。""同样地，诸比丘，任何人修习、多修习身至念，他想要以证智证悟任何应证知的法，只要有适当的基础，他就能在那里亲身证得。诸比丘，就像在平地上有一个四方形的池塘，四周有堤防，装满水、水面与边缘齐平、乌鸦可以饮用。如果一个强壮的人从任何方向打开堤防，水会流出来吗？""是的，世尊。""同样地，诸比丘，任何人修习、多修习身至念，他想要以证智证悟任何应证知的法，只要有适当的基础，他就能在那里亲身证得。诸比丘，就像在平坦的地面上，在四通八达的十字路口，有一辆配备好的优良马车停在那里，鞭子放在车上。一个熟练的驭者、调马师登上车，左手拿缰绳，右手拿鞭子，可以随心所欲地驾驶，前进或后退。同样地，诸比丘，任何人修习、多修习身至念，他想要以证智证悟任何应证知的法，只要有适当的基础，他就能在那里亲身证得。"
"诸比丘，对于经常修习、培育、多修、作为车乘、作为基础、确立、发展、善加精进的身至念，可以期待十种利益。他能克服不喜与喜，不被不喜所克服，他能战胜已生起的不喜而安住。
"他能克服恐惧与惊骇，不被恐惧与惊骇所克服，他能战胜已生起的恐惧与惊骇而安住。
"他能忍受寒、热、饥、渴、虻、蚊、风、日晒和爬虫的接触，能忍受不善语、恶语，对于已生起的身体感受——痛苦的、剧烈的、粗重的、辛辣的、不悦意的、不愉快的、夺命的感受，他都能忍受。
"他能随意、轻易、不费力地获得四种增上心的现法乐住。
"他能体验各种神通。他能由一身变多身，由多身变一身，能显现、隐匿，能穿墙越壁无碍如行空中，能出没地中如在水面，能涉水不沉如履平地，能结跏趺坐而飞行如有翼鸟，能以手触摸日月这样有大神力、大威德的天体，能以身自在到达梵天界。
"他以清净超人的天耳界，能听到人与天的两种声音，无论远近。
"他能以心识知他人之心。有贪的心知是有贪的心，离贪的心知是离贪的心；有嗔的心...离嗔的心...有痴的心...离痴的心...收缩的心...散乱的心...广大的心...不广大的心...有上的心...无上的心...得定的心...不得定的心...解脱的心...未解脱的心，他都能如实了知。
"他能忆念种种宿命，如一生、二生...如是能忆念种种宿命的状况与细节。
"他以清净超人的天眼，能见众生死时、生时的种种状况，知道众生随业而趣向善趣、恶趣。
"他能以漏尽而无漏，在现法中自知自证，具足安住于心解脱、慧解脱。
"诸比丘，对于经常修习、培育、多修、作为车乘、作为基础、确立、发展、善加精进的身至念，可以期待这十种利益。"
世尊如是说。那些比丘满意欢喜世尊所说。
身至念经第九竟。

10. Saṅkhārupapattisuttaṃ

160. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘saṅkhārupapattiṃ [saṅkhārūpapattiṃ (syā. kaṃ.), saṅkhāruppattiṃ (sī. pī.)] vo, bhikkhave, desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

161. ‘‘Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ [khattiyamahāsālānaṃ vā (syā. kaṃ. pī.)] sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti . Tassa te saṅkhārā ca vihārā [vihāro (sī. pī.)] ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā [tatrūpapattiyā (syā. kaṃ.), tatruppattiyā (sī. pī.)] saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

162. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ…pe… gahapatimahāsālānaṃ [brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā (syā. kaṃ. pī.)] sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

163. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘cātumahārājikā [cātummahārājikā (sī. syā. kaṃ. pī.)] devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti . So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

164. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – tāvatiṃsā devā…pe… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya’nti . So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.



行生经
如是我闻：一时，世尊住在舍卫城（Sāvatthī）祇树给孤独园。那时，世尊呼唤比丘们："诸比丘。"那些比丘回答说："尊者。"世尊如是说："诸比丘，我将为你们讲说行生，你们要听，要好好作意，我将说。"那些比丘回答世尊说："是的，尊者。"世尊如是说：
"在此，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他这样想：'啊，愿我身坏命终后，往生到刹帝利大富豪家中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。
"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他这样想：'啊，愿我身坏命终后，往生到婆罗门大富豪家中...居士大富豪家中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。
"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'四大王天寿命长，容貌美，多有快乐。'他这样想：'啊，愿我身坏命终后，往生到四大王天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。
"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'三十三天...夜摩天...兜率天...化乐天...他化自在天寿命长，容貌美，多有快乐。'他这样想：'啊，愿我身坏命终后，往生到他化自在天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。

165. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Sahasso, bhikkhave, brahmā sahassilokadhātuṃ [sahassiṃ lokadhātuṃ (sī.)] pharitvā adhimuccitvā [adhimuñcitvā (ka.)] viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, cakkhumā puriso ekaṃ āmaṇḍaṃ hatthe karitvā paccavekkheyya; evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā sahassassa brahmuno sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

166. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – dvisahasso brahmā…pe… tisahasso brahmā… catusahasso brahmā… pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti. Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya; evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā pañcasahassassa brahmuno sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

167. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘dasasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Dasasahasso, bhikkhave, brahmā dasasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca [bhāsati ca tapati ca (sī. syā. kaṃ. pī.)] virocati ca; evameva kho, bhikkhave, dasasahasso brahmā dasasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā dasasahassassa brahmuno sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.



"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'千梵天寿命长，容貌美，多有快乐。'诸比丘，千梵天遍满千世界而住，他也遍满那里出生的众生而住。诸比丘，就像一个有眼的人把一颗阿摩勒果拿在手中观察；同样地，诸比丘，千梵天遍满千世界而住，他也遍满那里出生的众生而住。他这样想：'啊，愿我身坏命终后，往生到千梵天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。
"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'二千梵天...三千梵天...四千梵天...五千梵天寿命长，容貌美，多有快乐。'诸比丘，五千梵天遍满五千世界而住，他也遍满那里出生的众生而住。诸比丘，就像一个有眼的人把五颗阿摩勒果拿在手中观察；同样地，诸比丘，五千梵天遍满五千世界而住，他也遍满那里出生的众生而住。他这样想：'啊，愿我身坏命终后，往生到五千梵天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。
"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'十千梵天寿命长，容貌美，多有快乐。'诸比丘，十千梵天遍满十千世界而住，他也遍满那里出生的众生而住。诸比丘，就像一颗优质的、八面体的、精工雕琢的琉璃宝珠放在黄色毛毯上，它会发光、发热、闪耀；同样地，诸比丘，十千梵天遍满十千世界而住，他也遍满那里出生的众生而住。他这样想：'啊，愿我身坏命终后，往生到十千梵天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。

168. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘satasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Satasahasso, bhikkhave, brahmā satasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, nikkhaṃ jambonadaṃ [nekkhaṃ (sī. syā. kaṃ. pī.)] dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā satasahassassa brahmuno sahabyataṃ upapajjeyya’nti . So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

169. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ābhā devā…pe… parittābhā devā… appamāṇābhā devā… ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhassarānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

170. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – parittasubhā devā…pe… appamāṇasubhā devā… subhakiṇhā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

171. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – vehapphalā devā…pe… avihā devā… atappā devā… sudassā devā… sudassī devā… akaniṭṭhā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā akaniṭṭhānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

172. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘ākāsānañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti . Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

173. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘viññāṇañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.



"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'百千梵天寿命长，容貌美，多有快乐。'诸比丘，百千梵天遍满百千世界而住，他也遍满那里出生的众生而住。诸比丘，就像一块精炼的阎浮檀金，由熟练的金匠子在锻炉口精心锻造，放在黄色毛毯上，会发光、发热、闪耀；同样地，诸比丘，百千梵天遍满百千世界而住，他也遍满那里出生的众生而住。他这样想：'啊，愿我身坏命终后，往生到百千梵天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。
"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'光音天...少光天...无量光天...极光净天寿命长，容貌美，多有快乐。'他这样想：'啊，愿我身坏命终后，往生到极光净天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。
"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'少净天...无量净天...遍净天寿命长，容貌美，多有快乐。'他这样想：'啊，愿我身坏命终后，往生到遍净天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。
"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'广果天...无烦天...无热天...善现天...善见天...色究竟天寿命长，容貌美，多有快乐。'他这样想：'啊，愿我身坏命终后，往生到色究竟天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。
"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'生于空无边处天的诸天寿命长，住世久远，多有快乐。'他这样想：'啊，愿我身坏命终后，往生到空无边处天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。
"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'生于识无边处天的诸天寿命长，住世久远，多有快乐。'他这样想：'啊，愿我身坏命终后，往生到识无边处天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。

174. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ākiñcaññāyatanūpagā devā…pe… nevasaññānāsaññāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.



"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他听说：'生于无所有处天的诸天...生于非想非非想处天的诸天寿命长，住世久远，多有快乐。'他这样想：'啊，愿我身坏命终后，往生到非想非非想处天中。'他专注于那个想法，确立那个想法，培育那个想法。他的这些行和住处如此修习，如此多修，导致往生到那里。诸比丘，这是导致往生到那里的道路，这是导致往生到那里的行道。"


175. ‘‘Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa evaṃ hoti – ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ, bhikkhave, bhikkhu na katthaci upapajjatī’’ti [na katthaci upapajjati, na kuhiñci upapajjatīti (sī. pī.), na katthaci upapajjati, na kuhiñci upasampajja viharatīti. (ka.)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Saṅkhārupapattisuttaṃ niṭṭhitaṃ dasamaṃ.

Anupadavaggo niṭṭhito dutiyo.

Tassuddānaṃ –

Anupāda-sodhana-porisadhammo, sevitabba-bahudhātu-vibhatti;

Buddhassa kittināma-cattārīsena, ānāpāno kāyagato upapatti [ito paraṃ syā. kaṃ. ka. potthakesu evampi dissati –-§candake vimale parisuddhe, puṇṇasammodinirodhaattano;§dandhā bahujanasevitaṃ dhammavaraṃ, yaṃ anupadaṃ vaggavaraṃ dutiyāti].

"再者，诸比丘，比丘具足信，具足戒，具足闻，具足舍，具足慧。他这样想：'啊，愿我能在现法中，以自己的智慧证知、证悟、成就并安住于无漏的心解脱、慧解脱。'他确实在现法中，以自己的智慧证知、证悟、成就并安住于无漏的心解脱、慧解脱。诸比丘，这样的比丘不会再往生到任何地方。"
世尊如是说。那些比丘满意欢喜世尊所说。
行生经第十竟。
无戏论品第二竟。
其摘要如下：
无戏论、净化、人法、
应亲近、多界、分别、
佛陀赞名四十、
入出息、身至念、往生。

