2. Bojjhaṅgasaṃyuttaṃ

1. Pabbatavaggo

1. Himavantasuttaṃ

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

2. Kāyasuttaṃ



2. 觉支相应
1. 山品
1. 雪山经
舍卫城因缘。"诸比丘,正如依靠雪山(喜马拉雅山)山王,龙象增长身体,获得力量;它们在那里增长身体,获得力量后,进入小池,进入小池后,进入大池,进入大池后,进入小河,进入小河后,进入大河,进入大河后,进入大海洋;它们在那里在身体上达到巨大和广阔;同样地,诸比丘,比丘依靠戒,立足于戒,修习七觉支,多修七觉支,在诸法中达到巨大和广阔。诸比丘,比丘如何依靠戒,立足于戒,修习七觉支,多修七觉支,在诸法中达到巨大和广阔呢?在此,诸比丘,比丘修习念觉支,依止远离,依止离贪,依止灭,向于舍离;修习择法觉支⋯⋯修习精进觉支⋯⋯修习喜觉支⋯⋯修习轻安觉支⋯⋯修习定觉支⋯⋯修习舍觉支,依止远离,依止离贪,依止灭,向于舍离。诸比丘,比丘如是依靠戒,立足于戒,修习七觉支,多修七觉支,在诸法中达到巨大和广阔。"第一。
2. 身经

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

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

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

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

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

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

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

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

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

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

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu [ārabbhadhātu (syā. ka.)] nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

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


183. 舍卫城因缘。"诸比丘，正如此身依食而住，因食而存，无食则不存；同样地，诸比丘，五盖依食而住，因食而存，无食则不存。
"诸比丘，什么是未生之欲贪生起，已生之欲贪增长广大的食？诸比丘，有净相。于此多作非如理作意——这是未生之欲贪生起，已生之欲贪增长广大的食。
"诸比丘，什么是未生之嗔恚生起，已生之嗔恚增长广大的食？诸比丘，有违逆相。于此多作非如理作意——这是未生之嗔恚生起，已生之嗔恚增长广大的食。
"诸比丘，什么是未生之昏沉睡眠生起，已生之昏沉睡眠增长广大的食？诸比丘，有不悦、倦怠、懒散、饭后昏沉、心的退缩。于此多作非如理作意——这是未生之昏沉睡眠生起，已生之昏沉睡眠增长广大的食。
"诸比丘，什么是未生之掉举恶作生起，已生之掉举恶作增长广大的食？诸比丘，有心的不寂静。于此多作非如理作意——这是未生之掉举恶作生起，已生之掉举恶作增长广大的食。
"诸比丘，什么是未生之疑惑生起，已生之疑惑增长广大的食？诸比丘，有疑惑处诸法。于此多作非如理作意——这是未生之疑惑生起，已生之疑惑增长广大的食。
"诸比丘，正如此身依食而住，因食而存，无食则不存；同样地，诸比丘，这五盖依食而住，因食而存，无食则不存。
"诸比丘，正如此身依食而住，因食而存，无食则不存；同样地，诸比丘，七觉支依食而住，因食而存，无食则不存。
"诸比丘，什么是未生之念觉支生起，已生之念觉支修习圆满的食？诸比丘，有念觉支处诸法。于此多作如理作意——这是未生之念觉支生起，已生之念觉支修习圆满的食。
"诸比丘，什么是未生之择法觉支生起，已生之择法觉支修习圆满的食？诸比丘，有善不善法、有罪无罪法、劣胜法、黑白相对法。于此多作如理作意——这是未生之择法觉支生起，已生之择法觉支修习圆满的食。
"诸比丘，什么是未生之精进觉支生起，已生之精进觉支修习圆满的食？诸比丘，有发起界、出离界、精进界。于此多作如理作意——这是未生之精进觉支生起，已生之精进觉支修习圆满的食。
"诸比丘，什么是未生之喜觉支生起，已生之喜觉支修习圆满的食？诸比丘，有喜觉支处诸法。于此多作如理作意——这是未生之喜觉支生起，已生之喜觉支修习圆满的食。


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

‘‘Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, samathanimittaṃ [samādhinimittaṃ (syā.)] abyagganimittaṃ. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

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

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

3. Sīlasuttaṃ



"诸比丘，什么是未生之轻安觉支生起，已生之轻安觉支修习圆满的食？诸比丘，有身轻安、心轻安。于此多作如理作意——这是未生之轻安觉支生起，已生之轻安觉支修习圆满的食。
"诸比丘，什么是未生之定觉支生起，已生之定觉支修习圆满的食？诸比丘，有止相、不散乱相。于此多作如理作意——这是未生之定觉支生起，已生之定觉支修习圆满的食。
"诸比丘，什么是未生之舍觉支生起，已生之舍觉支修习圆满的食？诸比丘，有舍觉支处诸法。于此多作如理作意——这是未生之舍觉支生起，已生之舍觉支修习圆满的食。
"诸比丘，正如此身依食而住，因食而存，无食则不存；同样地，诸比丘，这七觉支依食而住，因食而存，无食则不存。"第二。
3. 戒经

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

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

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

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

‘‘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.


184. "诸比丘，那些具足戒、具足定、具足慧、具足解脱、具足解脱知见的比丘们，诸比丘，我说见到这些比丘是大有益处的；诸比丘，我说听闻这些比丘是大有益处的；诸比丘，我说亲近这些比丘是大有益处的；诸比丘，我说侍奉这些比丘是大有益处的；诸比丘，我说忆念这些比丘是大有益处的；诸比丘，我说随从这些比丘出家是大有益处的。为什么呢？诸比丘，听闻如是比丘的法后，以两种远离而远离——身远离和心远离。他如是远离而住，忆念、思惟那法。
"诸比丘，当比丘如是远离而住，忆念、思惟那法时，念觉支在那时于比丘生起；比丘在那时修习念觉支；念觉支在那时于比丘修习圆满。他如是念住而住，以慧审察、思考、深入观察那法。
"诸比丘，当比丘如是念住而住，以慧审察、思考、深入观察那法时，择法觉支在那时于比丘生起；比丘在那时修习择法觉支；择法觉支在那时于比丘修习圆满。当他以慧审察、思考、深入观察那法时，不退缩的精进生起。
"诸比丘，当比丘以慧审察、思考、深入观察那法，不退缩的精进生起时，精进觉支在那时于比丘生起；比丘在那时修习精进觉支；精进觉支在那时于比丘修习圆满。精进者生起无染之喜。
"诸比丘，当精进的比丘生起无染之喜时，喜觉支在那时于比丘生起；比丘在那时修习喜觉支；喜觉支在那时于比丘修习圆满。喜意者的身体轻安，心也轻安。
"诸比丘，当喜意的比丘身体轻安，心也轻安时，轻安觉支在那时于比丘生起；比丘在那时修习轻安觉支；轻安觉支在那时于比丘修习圆满。身轻安、乐者的心得定。
"诸比丘，当身轻安、乐的比丘心得定时，定觉支在那时于比丘生起；比丘在那时修习定觉支；定觉支在那时于比丘修习圆满。他善观察如是等持之心。
"诸比丘，当比丘善观察如是等持之心时，舍觉支在那时于比丘生起；比丘在那时修习舍觉支；舍觉支在那时于比丘修习圆满。


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

4. Vatthasuttaṃ



"诸比丘，如是修习七觉支，如是多修时，可期待七果、七功德。什么是七果、七功德？现法中速证得究竟智。若不能在现法中速证得究竟智，则于命终时证得究竟智。若不能在现法中速证得究竟智，也不能于命终时证得究竟智，则因五下分结尽而成为中般涅槃者。若不能在现法中速证得究竟智，也不能于命终时证得究竟智，也不因五下分结尽而成为中般涅槃者，则因五下分结尽而成为生般涅槃者。若不能在现法中速证得究竟智，也不能于命终时证得究竟智，也不因五下分结尽而成为中般涅槃者，也不因五下分结尽而成为生般涅槃者，则因五下分结尽而成为无行般涅槃者。若不能在现法中速证得究竟智，也不能于命终时证得究竟智，也不因五下分结尽而成为中般涅槃者，也不因五下分结尽而成为生般涅槃者，也不因五下分结尽而成为无行般涅槃者，则因五下分结尽而成为有行般涅槃者。若不能在现法中速证得究竟智，也不能于命终时证得究竟智，也不因五下分结尽而成为中般涅槃者，也不因五下分结尽而成为生般涅槃者，也不因五下分结尽而成为无行般涅槃者，也不因五下分结尽而成为有行般涅槃者，则因五下分结尽而成为上流至色究竟天者。诸比丘，如是修习七觉支，如是多修时，可期待这七果、七功德。"第三。
4. 衣经

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

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

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

5. Bhikkhusuttaṃ

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

6. Kuṇḍaliyasuttaṃ



185. 一时,尊者舍利弗住在舍卫城祇树给孤独园。在那里,尊者舍利弗对诸比丘说:"贤友们,诸比丘。""贤友。"那些比丘回答尊者舍利弗。尊者舍利弗如是说:
"贤友们,有这七觉支。哪七种?念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支——贤友们,这就是七觉支。贤友们,对于这七觉支,我想以哪一觉支在上午时住,就以那一觉支在上午时住;我想以哪一觉支在中午时住,就以那一觉支在中午时住;我想以哪一觉支在傍晚时住,就以那一觉支在傍晚时住。贤友们,如果我有念觉支,我知道它是'无量的',我知道它是'善修的',我知道它'住立时是住立的'。如果它消失,我知道'它因这个缘故而消失'……乃至……贤友们,如果我有舍觉支,我知道它是'无量的',我知道它是'善修的',我知道它'住立时是住立的'。如果它消失,我知道'它因这个缘故而消失'。
"贤友们,就像国王或大臣有一个装满各色衣服的衣箱。他想在上午穿哪一套衣服,就在上午穿那一套衣服;他想在中午穿哪一套衣服,就在中午穿那一套衣服;他想在傍晚穿哪一套衣服,就在傍晚穿那一套衣服。同样地,贤友们,对于这七觉支,我想以哪一觉支在上午时住,就以那一觉支在上午时住;我想以哪一觉支在中午时住,就以那一觉支在中午时住;我想以哪一觉支在傍晚时住,就以那一觉支在傍晚时住。贤友们,如果我有念觉支,我知道它是'无量的',我知道它是'善修的',我知道它'住立时是住立的'。如果它消失,我知道'它因这个缘故而消失'……乃至……贤友们,如果我有舍觉支,我知道它是'无量的',我知道它是'善修的',我知道它'住立时是住立的'。如果它消失,我知道'它因这个缘故而消失'。"第四。
5. 比丘经
186. 舍卫城因缘。那时,有一位比丘来到世尊处……坐在一旁后,那位比丘对世尊说:"大德,所谓'觉支,觉支',大德,到什么程度称为'觉支'呢?""比丘,因为导向觉悟,所以称为'觉支'。在此,比丘,修习念觉支,依止远离、依止离贪、依止灭、向于舍离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。对他而言,修习这七觉支时,心从欲漏解脱,心从有漏解脱,心从无明漏解脱。在解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'比丘,因为导向觉悟,所以称为'觉支'。"第五。
6. 昆达利耶经

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

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

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

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

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

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

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


187. 一时,世尊住在娑鸡多城(现在的阿约提亚)的鹿野苑安阇那林中。那时,昆达利耶游方者来到世尊处,来到后与世尊互相问候。寒暄叙旧后,坐在一旁。坐在一旁的昆达利耶游方者对世尊说:"乔达摩先生,我是依靠园林而生活,随众而行的人。乔达摩先生,我在午餐后、早餐后有这样的习惯——从一个园林到另一个园林,从一个花园到另一个花园,我漫步游行。在那里,我看到一些沙门婆罗门在讨论关于解脱教义的利益和批评他人的利益。但乔达摩先生住于何种利益呢?"
"昆达利耶,如来住于明与解脱果的利益。"
"但是,乔达摩先生,修习、多修哪些法能圆满明与解脱呢?"
"昆达利耶,修习、多修七觉支能圆满明与解脱。"
"但是,乔达摩先生,修习、多修哪些法能圆满七觉支呢?"
"昆达利耶,修习、多修四念处能圆满七觉支。"
"但是,乔达摩先生,修习、多修哪些法能圆满四念处呢?"
"昆达利耶,修习、多修三善行能圆满四念处。"
"但是,乔达摩先生,修习、多修哪些法能圆满三善行呢?"
"昆达利耶,修习、多修根律仪能圆满三善行。"
"昆达利耶,如何修习、多修根律仪能圆满三善行呢?在此,昆达利耶,比丘以眼见色后,对可意之色不贪著、不欢喜、不生起贪欲。他的身体保持稳定,心保持稳定,内在善立、善解脱。再者,以眼见色后,对不可意之色不忧恼、心不动摇、不沮丧、无嗔恨。他的身体保持稳定,心保持稳定,内在善立、善解脱。
"再者,昆达利耶,比丘以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,对可意之法不贪著、不欢喜、不生起贪欲。他的身体保持稳定,心保持稳定,内在善立、善解脱。再者,以意识法后,对不可意之法不忧恼、  不动摇、不沮丧、无嗔恨。他的身体保持稳定,心保持稳定,内在善立、善解脱。
"昆达利耶,当比丘以眼见色后,对可意不可意之色,身体保持稳定,心保持稳定,内在善立、善解脱。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,对可意不可意之法,身体保持稳定,心保持稳定,内在善立、善解脱  昆达利耶,如是修习、多修根律仪能圆满三善行。
"昆达利耶,如何修习、多修三善行能圆满四念处呢?在此,昆达利耶,比丘舍弃身恶行,修习身善行;舍弃语恶行,修习语善行;舍弃意恶行,修习意善行。昆达利耶,如是修习、多修三善行能圆满四念处。
"昆达利耶,如何修习、多修四念处能圆满七觉支呢?在此,昆达利耶,比丘于身观身而住,精勤、正知、正念,除去对世间的贪忧;于受……于心……于法观法而住,精勤、正知、正念,除去对世间的贪忧。昆达利耶,如是修习、多修四念处能圆满七觉支。



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

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

7. Kūṭāgārasuttaṃ

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

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

8. Upavānasuttaṃ

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

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

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

9. Paṭhamauppannasuttaṃ

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

10. Dutiyauppannasuttaṃ

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

Pabbatavaggo paṭhamo.

Tassuddānaṃ –

Himavantaṃ kāyaṃ sīlaṃ, vatthaṃ bhikkhu ca kuṇḍali;

Kūṭañca upavānañca, uppannā apare duveti.

2. Gilānavaggo

1. Pāṇasuttaṃ



"昆达利耶,如何修习、多修七觉支能圆满明与解脱呢?在此,昆达利耶,比丘修习念觉支,依止远离、依止离贪、依止灭、向于舍离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。昆达利耶,如是修习、多修七觉支能圆满明与解脱。"
当这么说时,昆达利耶游方者对世尊说:"太奇妙了,乔达摩先生!太奇妙了,乔达摩先生!乔达摩先生,就像有人扶起倒下的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,乔达摩先生以种种方便开示了法。我归依乔达摩先生、法和比丘僧团。愿乔达摩先生从今以后记住我为优婆塞,终生归依。"第六。
7. 重阁经
188. "诸比丘,就像重阁的任何椽木,都倾向于屋顶、趋向于屋顶、倚靠于屋顶。同样地,诸比丘,修习七觉支、多修七觉支的比丘倾向于涅槃、趋向于涅槃、倚靠于涅槃。
"诸比丘,比丘如何修习七觉支、多修七觉支而倾向于涅槃、趋向于涅槃、倚靠于涅槃呢?在此,诸比丘,比丘修习念觉支,依止远离、依止离贪、依止灭、向于舍离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,比丘如是修习七觉支、多修七觉支而倾向于涅槃、趋向于涅槃、倚靠于涅槃。"第七。
8. 优波婆那经
189. 一时,尊者优波婆那和尊者舍利弗住在憍赏弥(现在的科萨姆比)的瞿师多园。那时,尊者舍利弗在傍晚从独处起来,来到尊者优波婆那处。来到后,与尊者优波婆那互相问候。寒暄叙旧后,坐在一旁。坐在一旁的尊者舍利弗对尊者优波婆那说:
"贤友优波婆那,比丘能否知道'通过自己如理作意,我的七觉支如是善修,导向安乐住'呢?""贤友舍利弗,比丘能知道'通过自己如理作意,我的七觉支如是善修,导向安乐住'。"
"贤友,比丘修习念觉支时了知:'我的心善解脱,我的昏沉睡眠善除去,我的掉举恶作善调伏,我的精进已发起,我专心作意,不懈怠'……乃至……贤友,比丘修习舍觉支时了知:'我的心善解脱,我的昏沉睡眠善除去,我的掉举恶作善调伏,我的精进已发起,我专心作意,不懈怠'。贤友舍利弗,比丘如是能知道'通过自己如理作意,我的七觉支如是善修,导向安乐住'。"第八。
9. 第一未生经
190. "诸比丘,这七觉支修习、多修时,未生则生,唯有如来、阿罗汉、正等正觉者出现于世时才会生起。哪七种?念觉支……乃至……舍觉支——诸比丘,这七觉支修习、多修时,未生则生,唯有如来、阿罗汉、正等正觉者出现于世时才会生起。"第九。
10. 第二未生经
191. "诸比丘,这七觉支修习、多修时,未生则生,唯有善逝的教法中才会生起。哪七种?念觉支……乃至……舍觉支——诸比丘,这七觉支修习、多修时,未生则生,唯有善逝的教法中才会生起。"第十。
第一 山品
其摄颂:
雪山、身、戒、衣、比丘和昆达利、
重阁和优波婆那、两个未生。
2. 病品
1. 生命经

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

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

2. Paṭhamasūriyūpamasuttaṃ

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

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

3. Dutiyasūriyūpamasuttaṃ

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

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

4. Paṭhamagilānasuttaṃ

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

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

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

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

5. Dutiyagilānasuttaṃ



192. "诸比丘,就像任何生命都依四种威仪——适时行走、适时站立、适时坐下、适时卧倒,所有这些都依靠大地、立足于大地而行这四种威仪。同样地,诸比丘,比丘依靠戒、立足于戒而修习七觉支,多修七觉支。
"诸比丘,比丘如何依靠戒、立足于戒而修习七觉支,多修七觉支呢?在此,诸比丘,比丘修习念觉支,依止远离、依止离贪、依止灭、向于舍离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,比丘如是依靠戒、立足于戒而修习七觉支,多修七觉支。"第一。
2. 第一太阳譬喻经
193. "诸比丘,太阳升起时,这是前兆,这是先兆,即曙光。同样地,诸比丘,比丘生起七觉支时,这是前兆,这是先兆,即善知识。诸比丘,可以预期有善知识的比丘将修习七觉支,多修七觉支。
"诸比丘,有善知识的比丘如何修习七觉支,多修七觉支呢?在此,诸比丘,比丘修习念觉支,依止远离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,有善知识的比丘如是修习七觉支,多修七觉支。"第二。
3. 第二太阳譬喻经
194. "诸比丘,太阳升起时,这是前兆,这是先兆,即曙光。同样地,诸比丘,比丘生起七觉支时,这是前兆,这是先兆,即如理作意。诸比丘,可以预期具足如理作意的比丘将修习七觉支,多修七觉支。
"诸比丘,具足如理作意的比丘如何修习七觉支,多修七觉支呢?在此,诸比丘,比丘修习念觉支,依止远离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,具足如理作意的比丘如是修习七觉支,多修七觉支。"第三。
4. 第一病经
195. 一时,世尊住在王舍城(现在的拉杰吉尔)竹林栗鼠feeding ground。那时,尊者大迦叶住在毕钵罗洞,生病、痛苦、重病。那时,世尊在傍晚从独处起来,来到尊者大迦叶处。来到后,坐在准备好的座位上。坐下后,世尊对尊者大迦叶说:
"迦叶,你还能忍受吗?还能维持吗?痛苦的感受是在减退,不是在增长吗?是否可见减退的迹象,不是增长?"
"大德,我不能忍受,不能维持。剧烈的痛苦感受在增长,不是在减退;可见增长的迹象,不是减退。"
"迦叶,我已正确宣说这七觉支,修习、多修能导向证智、正觉、涅槃。哪七种?迦叶,我已正确宣说念觉支,修习、多修能导向证智、正觉、涅槃……乃至……迦叶,我已正确宣说舍觉支,修习、多修能导向证智、正觉、涅槃。迦叶,我已正确宣说这七觉支,修习、多修能导向证智、正觉、涅槃。"
"世尊,确实是觉支;善逝,确实是觉支。"
世尊说了这些。尊者大迦叶满意欢喜世尊所说。尊者大迦叶从那病中康复。尊者大迦叶的病就这样被断除了。第四。
5. 第二病经

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

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

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

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

6. Tatiyagilānasuttaṃ

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

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

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

7. Pāraṅgamasuttaṃ

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

‘‘Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

‘‘Tatrābhiratimiccheyya , hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānappaṭinissagge, anupādāya ye ratā;

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

8. Viraddhasuttaṃ

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

9. Ariyasuttaṃ



196. 一时,世尊住在王舍城(现在的拉杰吉尔)竹林栗鼠feeding ground。那时,尊者大目犍连住在灵鹫山,生病、痛苦、重病。那时,世尊在傍晚从独处起来,来到尊者大目犍连处。来到后,坐在准备好的座位上。坐下后,世尊对尊者大目犍连说:
"目犍连,你还能忍受吗?还能维持吗?痛苦的感受是在减退,不是在增长吗?是否可见减退的迹象,不是增长?"
"大德,我不能忍受,不能维持。剧烈的痛苦感受在增长,不是在减退;可见增长的迹象,不是减退。"
"目犍连,我已正确宣说这七觉支,修习、多修能导向证智、正觉、涅槃。哪七种?目犍连,我已正确宣说念觉支,修习、多修能导向证智、正觉、涅槃……乃至……目犍连,我已正确宣说舍觉支,修习、多修能导向证智、正觉、涅槃。目犍连,我已正确宣说这七觉支,修习、多修能导向证智、正觉、涅槃。"
"世尊,确实是觉支;善逝,确实是觉支。"
世尊说了这些。尊者大目犍连满意欢喜世尊所说。尊者大目犍连从那病中康复。尊者大目犍连的病就这样被断除了。第五。
6. 第三病经
197. 一时,世尊住在王舍城竹林栗鼠feeding ground。那时,世尊生病、痛苦、重病。那时,尊者大纯陀来到世尊处。来到后,礼敬世尊,坐在一旁。世尊对坐在一旁的尊者大纯陀说:"纯陀,请你说说觉支。"
"大德,世尊已正确宣说这七觉支,修习、多修能导向证智、正觉、涅槃。哪七种?大德,世尊已正确宣说念觉支,修习、多修能导向证智、正觉、涅槃……乃至……大德,世尊已正确宣说舍觉支,修习、多修能导向证智、正觉、涅槃。大德,世尊已正确宣说这七觉支,修习、多修能导向证智、正觉、涅槃。"
"纯陀,确实是觉支;纯陀,确实是觉支。"
尊者纯陀说了这些。导师表示赞同。世尊从那病中康复。世尊的病就这样被断除了。第六。
7. 到彼岸经
198. "诸比丘,这七觉支修习、多修能导致从此岸到彼岸。哪七种?念觉支……乃至……舍觉支——诸比丘,这七觉支修习、多修能导致从此岸到彼岸。"
"人间少有人,能到达彼岸;
其余诸众生,徘徊于此岸。
正法中随法,如实而修行;
彼等当到达,难度死魔界。
舍黑法修白,智者离家园;
独处难喜处,应求乐其中。
舍欲无所有,净化自身心;
诸根善修习,智者除烦恼。
正修觉支者,心善得解脱;
不取亦不着,喜乐于舍离;
漏尽具光明,此世般涅槃。"第七。
8. 失修经
199. "诸比丘,任何人失修七觉支,他们就失修能正确导向苦灭的圣道。诸比丘,任何人修习七觉支,他们就修习能正确导向苦灭的圣道。哪七种?念觉支……乃至……舍觉支——诸比丘,任何人失修这七觉支,他们就失修能正确导向苦灭的圣道。诸比丘,任何人修习这七觉支,他们就修习能正确导向苦灭的圣道。"第八。
9. 圣者经

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

10. Nibbidāsuttaṃ

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

Gilānavaggo dutiyo.

Tassuddānaṃ –

Pāṇā sūriyūpamā dve, gilānā apare tayo;

Pāraṅgāmī viraddho ca, ariyo nibbidāya cāti.

3. Udāyivaggo

1. Bodhāyasuttaṃ

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

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

2. Bojjhaṅgadesanāsuttaṃ

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

3. Ṭhāniyasuttaṃ

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

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

4. Ayonisomanasikārasuttaṃ



200. "诸比丘,这七觉支修习、多修是圣者的、出离的,能正确导致修习者苦灭。哪七种?念觉支……乃至……舍觉支——诸比丘,这七觉支修习、多修是圣者的、出离的,能正确导致修习者苦灭。"第九。
10. 厌离经
201. "诸比丘,这七觉支修习、多修能导致彻底厌离、离贪、灭尽、寂静、证智、正觉、涅槃。哪七种?念觉支……乃至……舍觉支——诸比丘,这七觉支修习、多修能导致彻底厌离、离贪、灭尽、寂静、证智、正觉、涅槃。"第十。
第二 病品
其摄颂:
生命、两个太阳喻、三个病、
到彼岸、失修、圣者和厌离。
3. 优陀夷品
1. 觉悟经
202. 那时,有一位比丘来到世尊处……坐在一旁后,那位比丘对世尊说:
"大德,所谓'觉支,觉支',大德,到什么程度称为'觉支'呢?"
"比丘,因为导向觉悟,所以称为'觉支'。在此,比丘,修习念觉支,依止远离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。比丘,因为导向觉悟,所以称为'觉支'。"第一。
2. 觉支说示经
203. "诸比丘,我将为你们说七觉支,请听。诸比丘,什么是七觉支?念觉支……乃至……舍觉支——诸比丘,这就是七觉支。"第二。
3. 因缘经
204. "诸比丘,多作意欲贪因缘的法,未生起的欲贪就会生起,已生起的欲贪就会增长广大。诸比丘,多作意嗔恚因缘的法,未生起的嗔恚就会生起,已生起的嗔恚就会增长广大。诸比丘,多作意昏沉睡眠因缘的法,未生起的昏沉睡眠就会生起,已生起的昏沉睡眠就会增长广大。诸比丘,多作意掉举恶作因缘的法,未生起的掉举恶作就会生起,已生起的掉举恶作就会增长广大。诸比丘,多作意疑惑因缘的法,未生起的疑惑就会生起,已生起的疑惑就会增长广大。
"诸比丘,多作意念觉支因缘的法,未生起的念觉支就会生起,已生起的念觉支就会修习圆满……乃至……诸比丘,多作意舍觉支因缘的法,未生起的舍觉支就会生起,已生起的舍觉支就会修习圆满。"第三。
4. 不如理作意经

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

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

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

5. Aparihāniyasuttaṃ

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

6. Taṇhakkhayasuttaṃ

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

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

7. Taṇhānirodhasuttaṃ

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

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

8. Nibbedhabhāgiyasuttaṃ



205. "诸比丘,不如理作意时,未生起的欲贪就会生起,已生起的欲贪就会增长广大;未生起的嗔恚就会生起,已生起的嗔恚就会增长广大;未生起的昏沉睡眠就会生起,已生起的昏沉睡眠就会增长广大;未生起的掉举恶作就会生起,已生起的掉举恶作就会增长广大;未生起的疑惑就会生起,已生起的疑惑就会增长广大;未生起的念觉支就不会生起,已生起的念觉支就会消失……乃至……未生起的舍觉支就不会生起,已生起的舍觉支就会消失。
诸比丘,如理作意时,未生起的欲贪就不会生起,已生起的欲贪就会断除;未生起的嗔恚就不会生起,已生起的嗔恚就会断除;未生起的昏沉睡眠就不会生起,已生起的昏沉睡眠就会断除;未生起的掉举恶作就不会生起,已生起的掉举恶作就会断除;未生起的疑惑就不会生起,已生起的疑惑就会断除。
"未生起的念觉支就会生起,已生起的念觉支就会修习圆满……乃至……未生起的舍觉支就会生起,已生起的舍觉支就会修习圆满。"第四。
5. 不退失经
206. "诸比丘,我将为你们说七不退失法,请听。诸比丘,什么是七不退失法?即七觉支。哪七种?念觉支……乃至……舍觉支——诸比丘,这就是七不退失法。"第五。
6. 爱尽经
207. "诸比丘,能导致爱尽的道路、行道,你们应当修习那道路、那行道。诸比丘,什么是能导致爱尽的道路、行道?即七觉支。哪七种?念觉支……乃至……舍觉支。"当这么说时,尊者优陀夷对世尊说:"大德,如何修习、多修七觉支能导致爱尽呢?"
"优陀夷,在此,比丘修习念觉支,依止远离、依止离贪、依止灭、向于舍离,广大、高尚、无量、无恼。他修习念觉支,依止远离、依止离贪、依止灭、向于舍离,广大、高尚、无量、无恼时,爱就被断除。爱断除时,业就被断除。业断除时,苦就被断除……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离,广大、高尚、无量、无恼。他修习舍觉支,依止远离、依止离贪、依止灭、向于舍离,广大、高尚、无量、无恼时,爱就被断除。爱断除时,业就被断除。业断除时,苦就被断除。优陀夷,如是由于爱尽而有业尽,由于业尽而有苦尽。"第六。
7. 爱灭经
208. "诸比丘,能导致爱灭的道路、行道,你们应当修习那道路、那行道。诸比丘,什么是能导致爱灭的道路、行道?即七觉支。哪七种?念觉支……乃至……舍觉支。诸比丘,如何修习、多修七觉支能导致爱灭呢?
"在此,诸比丘,比丘修习念觉支,依止远离、依止离贪、依止灭、向于舍离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,如是修习、多修七觉支能导致爱灭。"第七。
8. 通达分经

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

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

9. Ekadhammasuttaṃ

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

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

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

10. Udāyisuttaṃ



209. "诸比丘,我将为你们说通达分道,请听。诸比丘,什么是通达分道?即七觉支。哪七种?念觉支……乃至……舍觉支。"当这么说时,尊者优陀夷对世尊说:"大德,如何修习、多修七觉支能导致通达呢?"
"优陀夷,在此,比丘修习念觉支,依止远离、依止离贪、依止灭、向于舍离,广大、高尚、无量、无恼。他以修习念觉支的心,洞穿、破坏从未被洞穿、破坏过的贪蕴;洞穿、破坏从未被洞穿、破坏过的嗔蕴;洞穿、破坏从未被洞穿、破坏过的痴蕴……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离,广大、高尚、无量、无恼。他以修习舍觉支的心,洞穿、破坏从未被洞穿、破坏过的贪蕴;洞穿、破坏从未被洞穿、破坏过的嗔蕴;洞穿、破坏从未被洞穿、破坏过的痴蕴。优陀夷,如是修习、多修七觉支能导致通达。"第八。
9. 一法经
210. "诸比丘,我不见有任何其他一法,修习、多修能导致断除结缚法,如这七觉支。哪七种?念觉支……乃至……舍觉支。诸比丘,如何修习、多修七觉支能导致断除结缚法呢?
"在此,诸比丘,比丘修习念觉支,依止远离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,如是修习、多修七觉支能导致断除结缚法。
"诸比丘,什么是结缚法?诸比丘,眼是结缚法。在此生起结缚、系缚、执着……乃至……舌是结缚法。在此生起结缚、系缚、执着……乃至……意是结缚法。在此生起结缚、系缚、执着。诸比丘,这些称为结缚法。"第九。
10. 优陀夷经

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

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

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

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

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

Udāyivaggo tatiyo.

Tassuddānaṃ –

Bodhāya desanā ṭhānā, ayoniso cāparihānī;

Khayo nirodho nibbedho, ekadhammo udāyināti.

4. Nīvaraṇavaggo

1. Paṭhamakusalasuttaṃ

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

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

2. Dutiyakusalasuttaṃ

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

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

3. Upakkilesasuttaṃ



211. 一时,世尊住在苏摩人中名为白的苏摩人的城镇。那时,尊者优陀夷来到世尊处……坐在一旁后,尊者优陀夷对世尊说:
"大德,真是稀有!大德,真是未曾有!大德,我对世尊有多么大的爱、恭敬、惭愧和畏惧。大德,我以前作在家人时,不重视法,不重视僧团。我看到对世尊的爱、恭敬、惭愧和畏惧,就从在家出家成为无家者。世尊为我说法:'这是色,这是色的生起,这是色的灭没;这是受……这是想……这是行……这是识,这是识的生起,这是识的灭没'。
"大德,我独处空闲,反复思维这五取蕴,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'。大德,我已证悟法,已获得道,修习多修后,将引导我达到那种状态,我将了知:'生已尽,梵行已立,所作已办,不受后有'。
"大德,我已获得念觉支,修习多修后,将引导我达到那种状态,我将了知:'生已尽,梵行已立,所作已办,不受后有'……乃至……大德,我已获得舍觉支,修习多修后,将引导我达到那种状态,我将了知:'生已尽,梵行已立,所作已办,不受后有'。大德,这就是我已获得的道,修习多修后,将引导我达到那种状态,我将了知:'生已尽,梵行已立,所作已办,不受后有'。"
"善哉!善哉!优陀夷!这确实是你已获得的道,修习多修后,将引导你达到那种状态,你将了知:'生已尽,梵行已立,所作已办,不受后有'。"第十。
第三 优陀夷品
其摄颂:
觉悟、说示、因缘、不如理和不退失、
爱尽、爱灭、通达、一法和优陀夷。
4. 盖品
1. 第一善经
212. "诸比丘,任何善法、善分、善类,一切都以不放逸为根本,以不放逸为汇聚;不放逸被称为这些法中最上。诸比丘,可以预期不放逸的比丘将修习七觉支,多修七觉支。
"诸比丘,不放逸的比丘如何修习七觉支,多修七觉支呢?在此,诸比丘,比丘修习念觉支,依止远离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,不放逸的比丘如是修习七觉支,多修七觉支。"第一。
2. 第二善经
213. "诸比丘,任何善法、善分、善类,一切都以如理作意为根本,以如理作意为汇聚;如理作意被称为这些法中最上。诸比丘,可以预期具足如理作意的比丘将修习七觉支,多修七觉支。
"诸比丘,具足如理作意的比丘如何修习七觉支,多修七觉支呢?在此,诸比丘,比丘修习念觉支,依止远离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,具足如理作意的比丘如是修习七觉支,多修七觉支。"第二。
3. 随烦恼经

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

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

4. Anupakkilesasuttaṃ

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

5. Ayonisomanasikārasuttaṃ

216. ‘‘Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattatī’’ti. Pañcamaṃ.

6. Yonisomanasikārasuttaṃ

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

7. Buddhisuttaṃ

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

8. Āvaraṇanīvaraṇasuttaṃ



214. "诸比丘,黄金有五种随烦恼,被这些随烦恼污染的黄金既不柔软,也不适于加工,不明亮而易碎,不适合正确使用。哪五种?诸比丘,铁是黄金的随烦恼,被这种随烦恼污染的黄金既不柔软,也不适于加工,不明亮而易碎,不适合正确使用。诸比丘,铜是黄金的随烦恼,被这种随烦恼污染的黄金……乃至……诸比丘,锡是黄金的随烦恼……乃至……诸比丘,铅是黄金的随烦恼……乃至……诸比丘,银是黄金的随烦恼,被这种随烦恼污染的黄金既不柔软,也不适于加工,不明亮而易碎,不适合正确使用。诸比丘,这就是黄金的五种随烦恼,被这些随烦恼污染的黄金既不柔软,也不适于加工,不明亮而易碎,不适合正确使用。
"同样地,诸比丘,心有五种随烦恼,被这些随烦恼污染的心既不柔软,也不适于工作,不明亮而易碎,不能正确入定以灭尽诸漏。哪五种?诸比丘,欲贪是心的随烦恼,被这种随烦恼污染的心既不柔软,也不适于工作,不明亮而易碎,不能正确入定以灭尽诸漏……乃至……诸比丘,这就是心的五种随烦恼,被这些随烦恼污染的心既不柔软,也不适于工作,不明亮而易碎,不能正确入定以灭尽诸漏。"第三。
4. 无随烦恼经
215. "诸比丘,这七觉支无障碍、无遮蔽,是心的无随烦恼,修习多修能导致证悟明与解脱之果。哪七种?诸比丘,念觉支无障碍、无遮蔽,是心的无随烦恼,修习多修能导致证悟明与解脱之果……乃至……诸比丘,舍觉支无障碍、无遮蔽,是心的无随烦恼,修习多修能导致证悟明与解脱之果。诸比丘,这七觉支无障碍、无遮蔽,是心的无随烦恼,修习多修能导致证悟明与解脱之果。"第四。
5. 不如理作意经
216. "诸比丘,不如理作意时,未生起的欲贪就会生起,已生起的欲贪就会增长广大;未生起的嗔恚就会生起,已生起的嗔恚就会增长广大;未生起的昏沉睡眠就会生起,已生起的昏沉睡眠就会增长广大;未生起的掉举恶作就会生起,已生起的掉举恶作就会增长广大;未生起的疑惑就会生起,已生起的疑惑就会增长广大。"第五。
6. 如理作意经
217. "诸比丘,如理作意时,未生起的念觉支就会生起,已生起的念觉支就会修习圆满……乃至……未生起的舍觉支就会生起,已生起的舍觉支就会修习圆满。"第六。
7. 觉悟经
218. "诸比丘,这七觉支修习多修能导致觉悟不退失。哪七种?念觉支……乃至……舍觉支。诸比丘,这七觉支修习多修能导致觉悟不退失。"第七。
8. 障碍遮蔽经

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

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

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

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

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

9. Rukkhasuttaṃ



219. "诸比丘,这五种障碍、遮蔽是心的随烦恼,使慧力减弱。哪五种?诸比丘,欲贪是障碍、遮蔽,是心的随烦恼,使慧力减弱。诸比丘,嗔恚是障碍、遮蔽,是心的随烦恼,使慧力减弱。诸比丘,昏沉睡眠是障碍、遮蔽,是心的随烦恼,使慧力减弱。诸比丘,掉举恶作是障碍、遮蔽,是心的随烦恼,使慧力减弱。诸比丘,疑惑是障碍、遮蔽,是心的随烦恼,使慧力减弱。诸比丘,这就是五种障碍、遮蔽,是心的随烦恼,使慧力减弱。
"诸比丘,这七觉支无障碍、无遮蔽,是心的无随烦恼,修习多修能导致证悟明与解脱之果。哪七种?诸比丘,念觉支无障碍、无遮蔽,是心的无随烦恼,修习多修能导致证悟明与解脱之果……乃至……诸比丘,舍觉支无障碍、无遮蔽,是心的无随烦恼,修习多修能导致证悟明与解脱之果。诸比丘,这七觉支无障碍、无遮蔽,是心的无随烦恼,修习多修能导致证悟明与解脱之果。
"诸比丘,当圣弟子专注、作意、全心专注、倾耳听法时,此时这五盖不存在。七觉支此时达到修习圆满。
"哪五盖此时不存在?此时欲贪盖不存在,嗔恚盖不存在,昏沉睡眠盖不存在,掉举恶作盖不存在,疑惑盖不存在。这五盖此时不存在。
"哪七觉支此时达到修习圆满?此时念觉支达到修习圆满……乃至……此时舍觉支达到修习圆满。这七觉支此时达到修习圆满。诸比丘,当圣弟子专注、作意、全心专注、倾耳听法时,此时这五盖不存在。这七觉支此时达到修习圆满。"第八。
9. 树经

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

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

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

10. Nīvaraṇasuttaṃ

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

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

Nīvaraṇavaggo catuttho.

Tassuddānaṃ –

Dve kusalā kilesā ca, dve yoniso ca buddhi ca;

Āvaraṇā nīvaraṇā rukkhaṃ, nīvaraṇañca te dasāti.

5. Cakkavattivaggo

1. Vidhāsuttaṃ



220. "诸比丘,有些大树种子很小却身躯巨大,攀附在其他树上,被它们攀附的树就会折断、破碎、倒下。诸比丘,哪些是这种种子很小却身躯巨大,攀附在其他树上,被它们攀附的树就会折断、破碎、倒下的大树呢?菩提树、尼拘律树、波罗蜜树、乌暴婆树、迦遮树、劫比他树——诸比丘,这些就是种子很小却身躯巨大,攀附在其他树上,被它们攀附的树就会折断、破碎、倒下的大树。同样地,诸比丘,在此有些族姓子舍弃了某种欲乐而从在家出家成为无家者,他却被同样的欲乐或更糟糕的欲乐折断、破碎、倒下。
"诸比丘,这五种障碍、遮蔽攀附在心上,使慧力减弱。哪五种?诸比丘,欲贪是障碍、遮蔽,攀附在心上,使慧力减弱。诸比丘,嗔恚是障碍、遮蔽,攀附在心上,使慧力减弱。诸比丘,昏沉睡眠是障碍、遮蔽,攀附在心上,使慧力减弱。诸比丘,掉举恶作是障碍、遮蔽,攀附在心上,使慧力减弱。诸比丘,疑惑是障碍、遮蔽,攀附在心上,使慧力减弱。诸比丘,这就是五种障碍、遮蔽,攀附在心上,使慧力减弱。
"诸比丘,这七觉支无障碍、无遮蔽,不攀附在心上,修习多修能导致证悟明与解脱之果。哪七种?诸比丘,念觉支无障碍、无遮蔽,不攀附在心上,修习多修能导致证悟明与解脱之果……乃至……诸比丘,舍觉支无障碍、无遮蔽,不攀附在心上,修习多修能导致证悟明与解脱之果。诸比丘,这七觉支无障碍、无遮蔽,不攀附在心上,修习多修能导致证悟明与解脱之果。"第九。
10. 盖经
221. "诸比丘,这五盖使人盲目、无眼、无知,止息智慧,属于烦恼分,不导向涅槃。哪五种?诸比丘,欲贪盖使人盲目、无眼、无知,止息智慧,属于烦恼分,不导向涅槃。诸比丘,嗔恚盖……乃至……诸比丘,昏沉睡眠盖……诸比丘,掉举恶作盖……诸比丘,疑惑盖使人盲目、无眼、无知,止息智慧,属于烦恼分,不导向涅槃。诸比丘,这五盖使人盲目、无眼、无知,止息智慧,属于烦恼分,不导向涅槃。
"诸比丘,这七觉支生眼、生智,增长智慧,不属于烦恼分,导向涅槃。哪七种?诸比丘,念觉支生眼、生智,增长智慧,不属于烦恼分,导向涅槃……乃至……诸比丘,舍觉支生眼、生智,增长智慧,不属于烦恼分,导向涅槃。诸比丘,这七觉支生眼、生智,增长智慧,不属于烦恼分,导向涅槃。"第十。
第四 盖品
其摄颂:
两个善、随烦恼、两个如理作意、觉悟、
障碍遮蔽、树和盖,这十经。
5. 转轮王品
1. 分别经

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

2. Cakkavattisuttaṃ

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

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

3. Mārasuttaṃ

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

4. Duppaññasuttaṃ

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

5. Paññavantasuttaṃ

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

6. Daliddasuttaṃ

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

7. Adaliddasuttaṃ

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

8. Ādiccasuttaṃ



222. 舍卫城因缘。"诸比丘,过去时任何沙门或婆罗门断除了三种分别,他们全都是因为修习、多修七觉支。诸比丘,未来时任何沙门或婆罗门将断除三种分别,他们全都是因为修习、多修七觉支。诸比丘,现在任何沙门或婆罗门断除三种分别,他们全都是因为修习、多修七觉支。哪七种觉支?念觉支……乃至……舍觉支。诸比丘,过去时任何沙门或婆罗门断除了……乃至……将断除……乃至……断除三种分别,他们全都是因为修习、多修这七觉支。"第一。
2. 转轮王经
223. "诸比丘,转轮王出现时,七宝也会出现。哪七种?轮宝出现,象宝出现,马宝出现,摩尼宝出现,女宝出现,居士宝出现,主兵臣宝出现。诸比丘,转轮王出现时,这七宝会出现。
"诸比丘,如来、阿罗汉、正等正觉者出现时,七觉支宝会出现。哪七种?念觉支宝出现……乃至……舍觉支宝出现。诸比丘,如来、阿罗汉、正等正觉者出现时,这七觉支宝会出现。"第二。
3. 魔罗经
224. "诸比丘,我将为你们说能摧毁魔军的道路,请听。诸比丘,什么是能摧毁魔军的道路?即七觉支。哪七种?念觉支……乃至……舍觉支——诸比丘,这就是能摧毁魔军的道路。"第三。
4. 愚钝经
225. 那时,有一位比丘来到世尊处……坐在一旁后,那位比丘对世尊说:"大德,'愚钝、哑巴,愚钝、哑巴'这样说。大德,怎样才称为'愚钝、哑巴'呢?""比丘,因为没有修习、多修七觉支,所以称为'愚钝、哑巴'。哪七种?念觉支……乃至……舍觉支——比丘,因为没有修习、多修这七觉支,所以称为'愚钝、哑巴'。"第四。
5. 有慧经
226. "'有慧、不哑,有慧、不哑'这样说。大德,怎样才称为'有慧、不哑'呢?""比丘,因为修习、多修七觉支,所以称为'有慧、不哑'。哪七种?念觉支……乃至……舍觉支——比丘,因为修习、多修这七觉支,所以称为'有慧、不哑'。"第五。
6. 贫穷经
227. "'贫穷、贫穷'这样说。大德,怎样才称为'贫穷'呢?""比丘,因为没有修习、多修七觉支,所以称为'贫穷'。哪七种?念觉支……乃至……舍觉支——比丘,因为没有修习、多修这七觉支,所以称为'贫穷'。"第六。
7. 不贫穷经
228. "'不贫穷、不贫穷'这样说。大德,怎样才称为'不贫穷'呢?""比丘,因为修习、多修七觉支,所以称为'不贫穷'。哪七种?念觉支……乃至……舍觉支——比丘,因为修习、多修这七觉支,所以称为'不贫穷'。"第七。
8. 太阳经

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

9. Ajjhattikaṅgasuttaṃ

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

10. Bāhiraṅgasuttaṃ

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

Cakkavattivaggo pañcamo.

Tassuddānaṃ –

Vidhā cakkavatti māro, duppañño paññavena ca;

Daliddo adaliddo ca, ādiccaṅgena te dasāti.

6. Sākacchavaggo

1. Āhārasuttaṃ



229. "诸比丘,太阳升起时,这是前兆,这是先兆,即黎明。同样地,诸比丘,对于比丘生起七觉支,这是前兆,这是先兆,即善友。诸比丘,可以预期有善友的比丘将修习七觉支,多修七觉支。诸比丘,有善友的比丘如何修习七觉支,多修七觉支呢?在此,诸比丘,比丘修习念觉支,依止远离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,有善友的比丘如是修习七觉支,多修七觉支。"第八。
9. 内支分经
230. "诸比丘,就内在支分而言,我不见有任何其他一支分能如此导致七觉支的生起,如这个,诸比丘,如理作意。诸比丘,可以预期具足如理作意的比丘将修习七觉支,多修七觉支。诸比丘,具足如理作意的比丘如何修习七觉支,多修七觉支呢?在此,诸比丘,比丘修习念觉支,依止远离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,具足如理作意的比丘如是修习七觉支,多修七觉支。"第九。
10. 外支分经
231. "诸比丘,就外在支分而言,我不见有任何其他一支分能如此导致七觉支的生起,如这个,诸比丘,善友。诸比丘,可以预期有善友的比丘将修习七觉支,多修七觉支。诸比丘,有善友的比丘如何修习七觉支,多修七觉支呢?在此,诸比丘,比丘修习念觉支,依止远离……乃至……修习舍觉支,依止远离、依止离贪、依止灭、向于舍离。诸比丘,有善友的比丘如是修习七觉支,多修七觉支。"第十。
第五 转轮王品
其摄颂:
分别、转轮王、魔罗、愚钝和有慧、
贫穷和不贫穷、太阳和支分,这十经。
6. 论说品
1. 食经

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

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

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

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

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

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

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

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

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

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

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


232. 舍卫城因缘。"诸比丘,我将为你们说五盖和七觉支的食与非食,请听。
"诸比丘,什么是未生起的欲贪生起、已生起的欲贪增长广大的食?诸比丘,有净相。对此多作不如理作意——这是未生起的欲贪生起、已生起的欲贪增长广大的食。
"诸比丘,什么是未生起的嗔恚生起、已生起的嗔恚增长广大的食?诸比丘,有瞋相。对此多作不如理作意——这是未生起的嗔恚生起、已生起的嗔恚增长广大的食。
"诸比丘,什么是未生起的昏沉睡眠生起、已生起的昏沉睡眠增长广大的食?诸比丘,有不乐、倦怠、懒散、饭后昏沉、心的退缩。对此多作不如理作意——这是未生起的昏沉睡眠生起、已生起的昏沉睡眠增长广大的食。
"诸比丘,什么是未生起的掉举恶作生起、已生起的掉举恶作增长广大的食?诸比丘,有心的不寂静。对此多作不如理作意——这是未生起的掉举恶作生起、已生起的掉举恶作增长广大的食。
"诸比丘,什么是未生起的疑惑生起、已生起的疑惑增长广大的食?诸比丘,有引起疑惑的法。对此多作不如理作意——这是未生起的疑惑生起、已生起的疑惑增长广大的食。
"诸比丘,什么是未生起的念觉支生起、已生起的念觉支修习圆满的食?诸比丘,有念觉支所缘的法。对此多作如理作意——这是未生起的念觉支生起、已生起的念觉支修习圆满的食。
"诸比丘,什么是未生起的择法觉支生起、已生起的择法觉支修习圆满的食?诸比丘,有善法、不善法,有罪法、无罪法,劣法、胜法,黑白相对的法。对此多作如理作意——这是未生起的择法觉支生起、已生起的择法觉支修习圆满的食。
"诸比丘,什么是未生起的精进觉支生起、已生起的精进觉支修习圆满的食?诸比丘,有发起界、出离界、精进界。对此多作如理作意——这是未生起的精进觉支生起、已生起的精进觉支修习圆满的食。
"诸比丘,什么是未生起的喜觉支生起、已生起的喜觉支修习圆满的食?诸比丘,有喜觉支所缘的法。对此多作如理作意——这是未生起的喜觉支生起、已生起的喜觉支修习圆满的食。
"诸比丘,什么是未生起的轻安觉支生起、已生起的轻安觉支修习圆满的食?诸比丘,有身轻安、心轻安。对此多作如理作意——这是未生起的轻安觉支生起、已生起的轻安觉支修习圆满的食。
"诸比丘,什么是未生起的定觉支生起、已生起的定觉支修习圆满的食?诸比丘,有止相、不散乱相。对此多作如理作意——这是未生起的定觉支生起、已生起的定觉支修习圆满的食。


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

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

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

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

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

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

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

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

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

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

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


"诸比丘,什么是未生起的舍觉支生起、已生起的舍觉支修习圆满的食?诸比丘,有舍觉支所缘的法。对此多作如理作意——这是未生起的舍觉支生起、已生起的舍觉支修习圆满的食。
"诸比丘,什么是未生起的欲贪不生起、已生起的欲贪不增长广大的非食?诸比丘,有不净相。对此多作如理作意——这是未生起的欲贪不生起、已生起的欲贪不增长广大的非食。
"诸比丘,什么是未生起的嗔恚不生起、已生起的嗔恚不增长广大的非食?诸比丘,有慈心解脱。对此多作如理作意——这是未生起的嗔恚不生起、已生起的嗔恚不增长广大的非食。
"诸比丘,什么是未生起的昏沉睡眠不生起、已生起的昏沉睡眠不增长广大的非食?诸比丘,有发起界、出离界、精进界。对此多作如理作意——这是未生起的昏沉睡眠不生起、已生起的昏沉睡眠不增长广大的非食。
"诸比丘,什么是未生起的掉举恶作不生起、已生起的掉举恶作不增长广大的非食?诸比丘,有心的寂静。对此多作如理作意——这是未生起的掉举恶作不生起、已生起的掉举恶作不增长广大的非食。
"诸比丘,什么是未生起的疑惑不生起、已生起的疑惑不增长广大的非食?诸比丘,有善法、不善法,有罪法、无罪法,劣法、胜法,黑白相对的法。对此多作如理作意——这是未生起的疑惑不生起、已生起的疑惑不增长广大的非食。
"诸比丘,什么是未生起的念觉支不生起、已生起的念觉支不修习圆满的非食?诸比丘,有念觉支所缘的法。对此多不作意——这是未生起的念觉支不生起、已生起的念觉支不修习圆满的非食。
"诸比丘,什么是未生起的择法觉支不生起、已生起的择法觉支不修习圆满的非食?诸比丘,有善法、不善法,有罪法、无罪法,劣法、胜法,黑白相对的法。对此多不作意——这是未生起的择法觉支不生起、已生起的择法觉支不修习圆满的非食。
"诸比丘,什么是未生起的精进觉支不生起、已生起的精进觉支不修习圆满的非食?诸比丘,有发起界、出离界、精进界。对此多不作意——这是未生起的精进觉支不生起、已生起的精进觉支不修习圆满的非食。
"诸比丘,什么是未生起的喜觉支不生起、已生起的喜觉支不修习圆满的非食?诸比丘,有喜觉支所缘的法。对此多不作意——这是未生起的喜觉支不生起、已生起的喜觉支不修习圆满的非食。
"诸比丘,什么是未生起的轻安觉支不生起、已生起的轻安觉支不修习圆满的非食?诸比丘,有身轻安、心轻安。对此多不作意——这是未生起的轻安觉支不生起、已生起的轻安觉支不修习圆满的非食。


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

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

2. Pariyāyasuttaṃ



"诸比丘,什么是未生起的定觉支不生起、已生起的定觉支不修习圆满的非食?诸比丘,有止相、不散乱相。对此多不作意——这是未生起的定觉支不生起、已生起的定觉支不修习圆满的非食。
"诸比丘,什么是未生起的舍觉支不生起、已生起的舍觉支不修习圆满的非食?诸比丘,有舍觉支所缘的法。对此多不作意——这是未生起的舍觉支不生起、已生起的舍觉支不修习圆满的非食。"第一。
2. 方法经


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

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

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

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

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

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

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

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


233. 那时,许多比丘在上午穿好衣服,拿着钵和衣进入舍卫城乞食。然后那些比丘想:"现在进入舍卫城乞食还太早。我们不如去其他外道游行者的园林。"
于是那些比丘来到其他外道游行者的园林。到达后,与那些外道游行者互相问候。寒暄完毕,坐在一旁。坐在一旁的那些比丘,外道游行者对他们说:
"朋友们,沙门乔达摩对弟子们这样说法:'来吧,比丘们,舍弃五盖,这些是心的污染,使慧力减弱,如实修习七觉支。'朋友们,我们也对弟子们这样说法:'来吧,朋友们,舍弃五盖,这些是心的污染,使慧力减弱,如实修习七觉支。'朋友们,在这里沙门乔达摩和我们有什么区别,有什么特殊,有什么不同,即在说法或教导方面?"
那时,那些比丘对外道游行者所说既不欢喜也不反对。不欢喜不反对后,从座起身离开,想:"我们将从世尊处了解这番话的含义。"
然后那些比丘在舍卫城乞食,饭后返回,来到世尊处。来到后,礼敬世尊,坐在一旁。坐在一旁的那些比丘对世尊说:
"大德,我们今天上午穿好衣服,拿着钵和衣进入舍卫城乞食。大德,我们想:'现在进入舍卫城乞食还太早。我们不如去其他外道游行者的园林。'大德,于是我们来到其他外道游行者的园林。到达后,与那些外道游行者互相问候。寒暄完毕,坐在一旁。大德,坐在一旁的我们,外道游行者对我们说:
"'朋友们,沙门乔达摩对弟子们这样说法:"来吧,比丘们,舍弃五盖,这些是心的污染,使慧力减弱,如实修习七觉支。"朋友们,我们也对弟子们这样说法:"来吧,朋友们,舍弃五盖,这些是心的污染,使慧力减弱,如实修习七觉支。"朋友们,在这里沙门乔达摩和我们有什么区别,有什么特殊,有什么不同,即在说法或教导方面?'
"大德,然后我们对外道游行者所说既不欢喜也不反对。不欢喜不反对后,从座起身离开,想:'我们将从世尊处了解这番话的含义。'"
"诸比丘,对于这样说的外道游行者,应该这样回答:'朋友们,有没有一种方法,依此方法五盖成为十,七觉支成为十四?'诸比丘,如此被问,外道游行者将无法回答,而且会陷入更大的困惑。为什么?因为这超出了他们的范围。诸比丘,我不见有谁能以回答这些问题使心满意,除了如来、如来的弟子,或从这里听闻者,在这有天神、魔罗、梵天的世界,有沙门、婆罗门、天神和人的众生中。


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

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

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

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

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

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

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

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

3. Aggisuttaṃ



"诸比丘,什么是使五盖成为十的方法?诸比丘,内在的欲贪是盖,外在的欲贪也是盖。'欲贪盖'这样说,依此方法成为两种。诸比丘,内在的嗔恚是盖,外在的嗔恚也是盖。'嗔恚盖'这样说,依此方法成为两种。诸比丘,昏沉是盖,睡眠也是盖。'昏沉睡眠盖'这样说,依此方法成为两种。诸比丘,掉举是盖,恶作也是盖。'掉举恶作盖'这样说,依此方法成为两种。诸比丘,对内在法的疑惑是盖,对外在法的疑惑也是盖。'疑惑盖'这样说,依此方法成为两种。诸比丘,这就是使五盖成为十的方法。
"诸比丘,什么是使七觉支成为十四的方法?诸比丘,对内在法的念是念觉支,对外在法的念也是念觉支。'念觉支'这样说,依此方法成为两种。
"诸比丘,以智慧对内在法观察、思考、审查是择法觉支,以智慧对外在法观察、思考、审查也是择法觉支。'择法觉支'这样说,依此方法成为两种。
"诸比丘,身体的精进是精进觉支,心理的精进也是精进觉支。'精进觉支'这样说,依此方法成为两种。
"诸比丘,有寻有伺的喜是喜觉支,无寻无伺的喜也是喜觉支。'喜觉支'这样说,依此方法成为两种。
"诸比丘,身轻安是轻安觉支,心轻安也是轻安觉支。'轻安觉支'这样说,依此方法成为两种。
"诸比丘,有寻有伺的定是定觉支,无寻无伺的定也是定觉支。'定觉支'这样说,依此方法成为两种。
"诸比丘,对内在法的舍是舍觉支,对外在法的舍也是舍觉支。'舍觉支'这样说,依此方法成为两种。诸比丘,这就是使七觉支成为十四的方法。"第二。
3. 火经

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

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

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

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

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

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

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

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

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

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

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

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

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


234. 那时,许多比丘在上午穿好衣服,拿着钵和衣进入舍卫城乞食。(如方法经)
"诸比丘,对于这样说的外道游行者,应该这样回答:'朋友们,当心沉沦时,哪些觉支不适合修习,哪些觉支适合修习?朋友们,当心浮动时,哪些觉支不适合修习,哪些觉支适合修习?'诸比丘,如此被问,外道游行者将无法回答,而且会陷入更大的困惑。为什么?因为这超出了他们的范围。
"诸比丘,我不见有谁能以回答这些问题使心满意,除了如来、如来的弟子,或从这里听闻者,在这有天神、魔罗、梵天的世界,有沙门、婆罗门、天神和人的众生中。
"诸比丘,当心沉沦时,不适合修习轻安觉支,不适合修习定觉支,不适合修习舍觉支。为什么?诸比丘,沉沦的心难以被这些法唤醒。
"诸比丘,就像一个人想要点燃小火。他在那里放入湿草、湿牛粪、湿木柴,吹入水汽,撒上尘土。那个人能点燃小火吗?""不能,大德。"
"同样地,诸比丘,当心沉沦时,不适合修习轻安觉支,不适合修习定觉支,不适合修习舍觉支。为什么?诸比丘,沉沦的心难以被这些法唤醒。
"诸比丘,当心沉沦时,适合修习择法觉支,适合修习精进觉支,适合修习喜觉支。为什么?诸比丘,沉沦的心容易被这些法唤醒。
"诸比丘,就像一个人想要点燃小火。他在那里放入干草、干牛粪、干木柴,吹入口气,不撒上尘土。那个人能点燃小火吗?""能,大德。"
"同样地,诸比丘,当心沉沦时,适合修习择法觉支,适合修习精进觉支,适合修习喜觉支。为什么?诸比丘,沉沦的心容易被这些法唤醒。
"诸比丘,当心浮动时,不适合修习择法觉支,不适合修习精进觉支,不适合修习喜觉支。为什么?诸比丘,浮动的心难以被这些法平静。
"诸比丘,就像一个人想要熄灭大火堆。他在那里放入干草、干牛粪、干木柴,吹入口气,不撒上尘土。那个人能熄灭大火堆吗?""不能,大德。"
"同样地,诸比丘,当心浮动时,不适合修习择法觉支,不适合修习精进觉支,不适合修习喜觉支。为什么?诸比丘,浮动的心难以被这些法平静。
"诸比丘,当心浮动时,适合修习轻安觉支,适合修习定觉支,适合修习舍觉支。为什么?诸比丘,浮动的心容易被这些法平静。


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

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

4. Mettāsahagatasuttaṃ



"诸比丘,就像一个人想要熄灭大火堆。他在那里放入湿草、湿牛粪、湿木柴,吹入水汽,撒上尘土。那个人能熄灭大火堆吗?""能,大德。"
"同样地,诸比丘,当心浮动时,适合修习轻安觉支,适合修习定觉支,适合修习舍觉支。为什么?诸比丘,浮动的心容易被这些法平静。诸比丘,我说念是在一切处都需要的。"第三。
4. 慈心相应经


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

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

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

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

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

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


235. 一时,世尊住在拘利族中,在一个名叫哈利达瓦萨那的拘利族市镇。那时,许多比丘在上午穿好衣服,拿着钵和衣进入哈利达瓦萨那乞食。然后那些比丘想:"现在进入哈利达瓦萨那乞食还太早。我们不如去其他外道游行者的园林。"
于是那些比丘来到其他外道游行者的园林。到达后,与那些外道游行者互相问候。寒暄完毕,坐在一旁。坐在一旁的那些比丘,外道游行者对他们说:
"朋友们,沙门乔达摩对弟子们这样说法:'来吧,比丘们,舍弃五盖,这些是心的污染,使慧力减弱,以慈心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,普遍一切处,心与慈俱,广大、无量、无怨、无害,遍满而住。以悲心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,普遍一切处,心与悲俱,广大、无量、无怨、无害,遍满而住。以喜心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,普遍一切处,心与喜俱,广大、无量、无怨、无害,遍满而住。以舍心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,普遍一切处,心与舍俱,广大、无量、无怨、无害,遍满而住。'
"朋友们,我们也对弟子们这样说法:'来吧,朋友们,舍弃五盖,这些是心的污染,使慧力减弱,以慈心遍满一方而住...以悲心...以喜心...以舍心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,普遍一切处,心与舍俱,广大、无量、无怨、无害,遍满而住。'朋友们,在这里沙门乔达摩和我们有什么区别,有什么特殊,有什么不同,即在说法或教导方面?"
那时,那些比丘对外道游行者所说既不欢喜也不反对。不欢喜不反对后,从座起身离开,想:"我们将从世尊处了解这番话的含义。"然后那些比丘在哈利达瓦萨那乞食,饭后返回,来到世尊处。来到后,礼敬世尊,坐在一旁。坐在一旁的那些比丘对世尊说:
"大德,我们今天上午穿好衣服,拿着钵和衣进入哈利达瓦萨那乞食。大德,我们想:'现在进入哈利达瓦萨那乞食还太早。我们不如去其他外道游行者的园林。'"


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

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

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

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

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

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


"大德,于是我们来到其他外道游行者的园林。到达后,与那些外道游行者互相问候。寒暄完毕,坐在一旁。大德,坐在一旁的我们,那些外道游行者对我们说:
"'朋友们,沙门乔达摩对弟子们这样说法:"来吧,比丘们,舍弃五盖,这些是心的污染,使慧力减弱,以慈心遍满一方而住...以悲心...以喜心...以舍心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,普遍一切处,心与舍俱,广大、无量、无怨、无害,遍满而住。"'
"'朋友们,我们也对弟子们这样说法:"来吧,朋友们,舍弃五盖,这些是心的污染,使慧力减弱,以慈心遍满一方而住...以悲心...以喜心...以舍心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,普遍一切处,心与舍俱,广大、无量、无怨、无害,遍满而住。"朋友们,在这里沙门乔达摩和我们有什么区别,有什么特殊,有什么不同,即在说法或教导方面?'
"大德,然后我们对外道游行者所说既不欢喜也不反对。不欢喜不反对后,从座起身离开,想:'我们将从世尊处了解这番话的含义。'"
"诸比丘,对于这样说的外道游行者,应该这样回答:'朋友们,如何修习慈心解脱,有什么归趣,有什么最高,有什么果,有什么究竟?朋友们,如何修习悲心解脱,有什么归趣,有什么最高,有什么果,有什么究竟?朋友们,如何修习喜心解脱,有什么归趣,有什么最高,有什么果,有什么究竟?朋友们,如何修习舍心解脱,有什么归趣,有什么最高,有什么果,有什么究竟?'诸比丘,如此被问,外道游行者将无法回答,而且会陷入更大的困惑。为什么?因为这超出了他们的范围。诸比丘,我不见有谁能以回答这些问题使心满意,除了如来、如来的弟子,或从这里听闻者,在这有天神、魔罗、梵天的世界,有沙门、婆罗门、天神和人的众生中。
"诸比丘,如何修习慈心解脱,有什么归趣,有什么最高,有什么果,有什么究竟?在此,诸比丘,比丘修习与慈俱的念觉支...修习与慈俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。如果他希望:'愿我于不可意中住于可意想',他即于其中住于可意想。如果他希望:'愿我于可意中住于不可意想',他即于其中住于不可意想。如果他希望:'愿我于不可意和可意中住于可意想',他即于其中住于可意想。如果他希望:'愿我于可意和不可意中住于不可意想',他即于其中住于不可意想。如果他希望:'愿我舍弃不可意和可意二者,住于舍,念和正知',他即于其中住于舍,念和正知。或者,他证得并住于净解脱。诸比丘,我说慈心解脱以净为最高,这是对于未通达更上解脱的有慧比丘而言。


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

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

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

5. Saṅgāravasuttaṃ



"诸比丘,如何修习悲心解脱,有什么归趣,有什么最高,有什么果,有什么究竟?在此,诸比丘,比丘修习与悲俱的念觉支...修习与悲俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。如果他希望:'愿我于不可意中住于可意想',他即于其中住于可意想...如果他希望:'愿我舍弃不可意和可意二者,住于舍,念和正知',他即于其中住于舍,念和正知。或者,他完全超越色想,灭除有对想,不作意种种想,认为'虚空无边',证得并住于空无边处。诸比丘,我说悲心解脱以空无边处为最高,这是对于未通达更上解脱的有慧比丘而言。
"诸比丘,如何修习喜心解脱,有什么归趣,有什么最高,有什么果,有什么究竟?在此,诸比丘,比丘修习与喜俱的念觉支...修习与喜俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。如果他希望:'愿我于不可意中住于可意想',他即于其中住于可意想...如果他希望:'愿我舍弃不可意和可意二者,住于舍,念和正知',他即于其中住于舍,念和正知。或者,他完全超越空无边处,认为'识无边',证得并住于识无边处。诸比丘,我说喜心解脱以识无边处为最高,这是对于未通达更上解脱的有慧比丘而言。
"诸比丘,如何修习舍心解脱,有什么归趣,有什么最高,有什么果,有什么究竟?在此,诸比丘,比丘修习与舍俱的念觉支,依止远离、依止离贪、依止灭尽,回向于舍...修习与舍俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。如果他希望:'愿我于不可意中住于可意想',他即于其中住于可意想。如果他希望:'愿我于可意中住于不可意想',他即于其中住于不可意想。如果他希望:'愿我于不可意和可意中住于可意想',他即于其中住于可意想。如果他希望:'愿我于可意和不可意中住于不可意想',他即于其中住于不可意想。如果他希望:'愿我舍弃不可意和可意二者,住于舍,念和正知',他即于其中住于舍,念和正知。或者,他完全超越识无边处,认为'无所有',证得并住于无所有处。诸比丘,我说舍心解脱以无所有处为最高,这是对于未通达更上解脱的有慧比丘而言。"第四。
5. 桑伽罗婆经

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

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

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

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

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

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

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

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

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


236. 舍卫城因缘。那时,桑伽罗婆婆罗门来到世尊处。来到后,与世尊互相问候。寒暄完毕,坐在一旁。坐在一旁的桑伽罗婆婆罗门对世尊说:
"尊者乔达摩,什么是原因,什么是条件,使得有时即使长期诵习的咒语也不现前,更不用说未诵习的?尊者乔达摩,什么又是原因,什么是条件,使得有时即使长期未诵习的咒语也现前,更不用说已诵习的?"
"婆罗门,当一个人心被欲贪占据,被欲贪征服,对已生起的欲贪的出离不如实了知时,他在那时不如实知见自己的利益,也不如实知见他人的利益,也不如实知见两者的利益;即使长期诵习的咒语也不现前,更不用说未诵习的。
"婆罗门,就像一碗水混合了胭脂、姜黄、靛青或茜草。有眼之人在其中观察自己的面像,不能如实知见。同样地,婆罗门,当一个人心被欲贪占据,被欲贪征服,对已生起的欲贪的出离不如实了知时,他在那时不如实知见自己的利益,也不如实知见他人的利益,也不如实知见两者的利益;即使长期诵习的咒语也不现前,更不用说未诵习的。
"再者,婆罗门,当一个人心被嗔恚占据,被嗔恚征服,对已生起的嗔恚的出离不如实了知时,他在那时不如实知见自己的利益,也不如实知见他人的利益,也不如实知见两者的利益;即使长期诵习的咒语也不现前,更不用说未诵习的。
"婆罗门,就像一碗被火加热、沸腾、冒泡的水。有眼之人在其中观察自己的面像,不能如实知见。同样地,婆罗门,当一个人心被嗔恚占据,被嗔恚征服,对已生起的嗔恚的出离不如实了知时,他在那时不如实知见自己的利益,也不如实知见他人的利益,也不如实知见两者的利益;即使长期诵习的咒语也不现前,更不用说未诵习的。
"再者,婆罗门,当一个人心被昏沉睡眠占据,被昏沉睡眠征服,对已生起的昏沉睡眠的出离不如实了知时,他在那时不如实知见自己的利益,也不如实知见他人的利益,也不如实知见两者的利益;即使长期诵习的咒语也不现前,更不用说未诵习的。
"婆罗门,就像一碗被水藻和水草覆盖的水。有眼之人在其中观察自己的面像,不能如实知见。同样地,婆罗门,当一个人心被昏沉睡眠占据,被昏沉睡眠征服,对已生起的昏沉睡眠的出离不如实了知时,他在那时不如实知见自己的利益,也不如实知见他人的利益,也不如实知见两者的利益;即使长期诵习的咒语也不现前,更不用说未诵习的。
"再者,婆罗门,当一个人心被掉举恶作占据,被掉举恶作征服,对已生起的掉举恶作的出离不如实了知时,他在那时不如实知见自己的利益,也不如实知见他人的利益,也不如实知见两者的利益;即使长期诵习的咒语也不现前,更不用说未诵习的。


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

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

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

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

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

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

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

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


"婆罗门,就像一碗被风吹动、摇晃、波动、起浪的水。有眼之人在其中观察自己的面像,不能如实知见。同样地,婆罗门,当一个人心被掉举恶作占据,被掉举恶作征服,对已生起的掉举恶作的出离不如实了知时,他在那时不如实知见自己的利益,也不如实知见他人的利益,也不如实知见两者的利益;即使长期诵习的咒语也不现前,更不用说未诵习的。
"再者,婆罗门,当一个人心被疑惑占据,被疑惑征服,对已生起的疑惑的出离不如实了知时,他在那时不如实知见自己的利益,也不如实知见他人的利益,也不如实知见两者的利益;即使长期诵习的咒语也不现前,更不用说未诵习的。
"婆罗门,就像一碗浑浊、搅动、混沌、置于黑暗中的水。有眼之人在其中观察自己的面像,不能如实知见。同样地,婆罗门,当一个人心被疑惑占据,被疑惑征服,对已生起的疑惑的出离不如实了知时,他在那时不如实知见自己的利益,也不如实知见他人的利益,也不如实知见两者的利益;即使长期诵习的咒语也不现前,更不用说未诵习的。婆罗门,这就是原因,这就是条件,使得有时即使长期诵习的咒语也不现前,更不用说未诵习的。
"婆罗门,当一个人心不被欲贪占据,不被欲贪征服,对已生起的欲贪的出离如实了知时,他在那时如实知见自己的利益,也如实知见他人的利益,也如实知见两者的利益;即使长期未诵习的咒语也现前,更不用说已诵习的。
"婆罗门,就像一碗未混合胭脂、姜黄、靛青或茜草的水。有眼之人在其中观察自己的面像,能如实知见。同样地,婆罗门,当一个人心不被欲贪占据,不被欲贪征服,对已生起的欲贪的出离如实了知时...
"再者,婆罗门,当一个人心不被嗔恚占据,不被嗔恚征服,对已生起的嗔恚的出离如实了知时,他在那时如实知见自己的利益,也如实知见他人的利益,也如实知见两者的利益;即使长期未诵习的咒语也现前,更不用说已诵习的。
"婆罗门,就像一碗未被火加热、未沸腾、未冒泡的水。有眼之人在其中观察自己的面像,能如实知见。同样地,婆罗门,当一个人心不被嗔恚占据,不被嗔恚征服,对已生起的嗔恚的出离如实了知时,他在那时如实知见自己的利益,也如实知见他人的利益,也如实知见两者的利益;即使长期未诵习的咒语也现前,更不用说已诵习的。
"再者,婆罗门,当一个人心不被昏沉睡眠占据,不被昏沉睡眠征服,对已生起的昏沉睡眠的出离如实了知时,他在那时如实知见自己的利益,也如实知见他人的利益,也如实知见两者的利益;即使长期未诵习的咒语也现前,更不用说已诵习的。


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

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

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

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

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

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

6. Abhayasuttaṃ



"婆罗门,就像一碗未被水藻和水草覆盖的水。有眼之人在其中观察自己的面像,能如实知见。同样地,婆罗门,当一个人心不被昏沉睡眠占据,不被昏沉睡眠征服,对已生起的昏沉睡眠的出离如实了知时,他在那时如实知见自己的利益,也如实知见他人的利益,也如实知见两者的利益;即使长期未诵习的咒语也现前,更不用说已诵习的。
"再者,婆罗门,当一个人心不被掉举恶作占据,不被掉举恶作征服,对已生起的掉举恶作的出离如实了知时,他在那时如实知见自己的利益,也如实知见他人的利益,也如实知见两者的利益;即使长期未诵习的咒语也现前,更不用说已诵习的。
"婆罗门,就像一碗未被风吹动、未摇晃、未波动、未起浪的水。有眼之人在其中观察自己的面像,能如实知见。同样地,婆罗门,当一个人心不被掉举恶作占据,不被掉举恶作征服,对已生起的掉举恶作的出离如实了知时,他在那时如实知见自己的利益,也如实知见他人的利益,也如实知见两者的利益;即使长期未诵习的咒语也现前,更不用说已诵习的。
"再者,婆罗门,当一个人心不被疑惑占据,不被疑惑征服,对已生起的疑惑的出离如实了知时,他在那时如实知见自己的利益,也如实知见他人的利益,也如实知见两者的利益;即使长期未诵习的咒语也现前,更不用说已诵习的。
"婆罗门,就像一碗清澈、透明、不浑浊、置于光明中的水。有眼之人在其中观察自己的面像,能如实知见。同样地,婆罗门,当一个人心不被疑惑占据,不被疑惑征服,对已生起的疑惑的出离如实了知时,他在那时如实知见自己的利益,也如实知见他人的利益,也如实知见两者的利益;即使长期未诵习的咒语也现前,更不用说已诵习的。婆罗门,这就是原因,这就是条件,使得有时即使长期未诵习的咒语也现前,更不用说已诵习的。
"婆罗门,这七觉支是无障碍、无阻碍、不染污心的,若修习、多修习,能导致证悟明与解脱之果。哪七种?婆罗门,念觉支是无障碍、无阻碍、不染污心的,若修习、多修习,能导致证悟明与解脱之果...舍觉支是无障碍、无阻碍、不染污心的,若修习、多修习,能导致证悟明与解脱之果。婆罗门,这七觉支是无障碍、无阻碍、不染污心的,若修习、多修习,能导致证悟明与解脱之果。"
当这样说时,桑伽罗婆婆罗门对世尊说:"殊胜啊,尊者乔达摩...愿尊者乔达摩从今日起终生记我为皈依的优婆塞。"第五。
6. 无畏经

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

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

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

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

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

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

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

Sākacchavaggo chaṭṭho.

Tassuddānaṃ –

Āhārā pariyāyamaggi, mettaṃ saṅgāravena ca;

Abhayo pucchito pañhaṃ, gijjhakūṭamhi pabbateti.

7. Ānāpānavaggo

1. Aṭṭhikamahapphalasuttaṃ



237. 如是我闻。一时,世尊住在王舍城(现在的拉杰吉尔)耆阇崛山。那时,无畏王子来到世尊处。来到后,礼敬世尊,坐在一旁。坐在一旁的无畏王子对世尊说:"大德,富兰那迦叶这样说:'无因无缘于无知无见。无因无缘而有无知无见。无因无缘于知见。无因无缘而有知见。'在此,世尊怎么说?"
"王子,有因有缘于无知无见。有因有缘而有无知无见。王子,有因有缘于知见。有因有缘而有知见。"
"大德,什么是无知无见的因,什么是缘?如何有因有缘而有无知无见?"
"王子,当一个人心被欲贪占据,被欲贪征服,对已生起的欲贪的出离不如实知见时 - 王子,这也是无知无见的因,这是缘。如此有因有缘而有无知无见。
"再者,王子,当一个人心被嗔恚占据,被嗔恚征服...被昏沉睡眠占据...被掉举恶作占据...被疑惑占据,被疑惑征服,对已生起的疑惑的出离不如实知见时 - 王子,这也是无知无见的因,这是缘。如此有因有缘而有无知无见。"
"大德,这个法门叫什么名字?"
"王子,这些叫做盖。"
"的确,世尊,是盖;的确,善逝,是盖!大德,即使被一种盖所征服,也不能如实知见,更何况是五盖?
"大德,什么是知见的因,什么是缘?如何有因有缘而有知见?"
"在此,王子,比丘修习念觉支,依止远离、依止离贪、依止灭尽,回向于舍。他以修习念觉支的心如实知见 - 王子,这也是知见的因,这是缘。如此有因有缘而有知见。
"再者,王子,比丘...修习舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。他以修习舍觉支的心如实知见 - 王子,这也是知见的因,这是缘。如此有因有缘而有知见。"
"大德,这个法门叫什么名字?"
"王子,这些叫做觉支。"
"的确,世尊,是觉支;的确,善逝,是觉支!大德,即使具足一种觉支,也能如实知见,更何况是七觉支?大德,我攀登耆阇崛山时的身心疲劳,现在也平息了,我也证悟了法。"第六。
第六 对话品
其摄颂:
食、次第、火、慈,以及桑伽罗婆,
无畏所问之问,在耆阇崛山上。
7. 入出息品
1. 骨想大果经

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

Aññataraphalasuttaṃ

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

Mahatthasuttaṃ

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

Yogakkhemasuttaṃ

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

Saṃvegasuttaṃ

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

Phāsuvihārasuttaṃ

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

2. Puḷavakasuttaṃ

239. ‘‘Puḷavakasaññā [puḷuvakasaññā (ka.)], bhikkhave, bhāvitā…pe… dutiyaṃ.

3. Vinīlakasuttaṃ

240. ‘‘Vinīlakasaññā, bhikkhave…pe… tatiyaṃ.

4. Vicchiddakasuttaṃ

241. ‘‘Vicchiddakasaññā, bhikkhave…pe… catutthaṃ.

5. Uddhumātakasuttaṃ

242. ‘‘Uddhumātakasaññā, bhikkhave…pe… pañcamaṃ.

6. Mettāsuttaṃ

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

7. Karuṇāsuttaṃ

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

8. Muditāsuttaṃ

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

9. Upekkhāsuttaṃ

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

10. Ānāpānasuttaṃ



238. 舍卫城因缘。"诸比丘,骨想若修习、多修习,有大果、大利益。诸比丘,如何修习骨想,如何多修习,有大果、大利益?在此,诸比丘,比丘修习与骨想俱的念觉支,依止远离、依止离贪、依止灭尽,回向于舍...修习与骨想俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。诸比丘,如此修习骨想,如此多修习,有大果、大利益。"
某果经
"诸比丘,骨想若修习、多修习,可期待两种果中的一种果:现法中的究竟智,或有余依时的不还果。诸比丘,如何修习骨想,如何多修习,可期待两种果中的一种果:现法中的究竟智,或有余依时的不还果?在此,诸比丘,比丘修习与骨想俱的念觉支...修习与骨想俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。诸比丘,如此修习骨想,如此多修习,可期待两种果中的一种果:现法中的究竟智,或有余依时的不还果。"
大利经
"诸比丘,骨想若修习、多修习,导向大利。诸比丘,如何修习骨想,如何多修习,导向大利?在此,诸比丘,比丘修习与骨想俱的念觉支...修习与骨想俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。诸比丘,如此修习骨想,如此多修习,导向大利。"
安稳经
"诸比丘,骨想若修习、多修习,导向大安稳。诸比丘,如何修习骨想,如何多修习,导向大安稳?在此,诸比丘,比丘修习与骨想俱的念觉支...修习与骨想俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。诸比丘,如此修习骨想,如此多修习,导向大安稳。"
悚惧经
"诸比丘,骨想若修习、多修习,导向大悚惧。诸比丘,如何修习骨想,如何多修习,导向大悚惧?在此,诸比丘,比丘修习与骨想俱的念觉支...修习与骨想俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。诸比丘,如此修习骨想,如此多修习,导向大悚惧。"
安乐住经
"诸比丘,骨想若修习、多修习,导向大安乐住。诸比丘,如何修习骨想,如何多修习,导向大安乐住?在此,诸比丘,比丘修习与骨想俱的念觉支...修习与骨想俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。诸比丘,如此修习骨想,如此多修习,导向大安乐住。"第一。
2. 虫想经
239. "诸比丘,虫想若修习...第二。
3. 青瘀想经
240. "诸比丘,青瘀想...第三。
4. 破坏想经
241. "诸比丘,破坏想...第四。
5. 膨胀想经
242. "诸比丘,膨胀想...第五。
6. 慈经
243. "诸比丘,慈若修习...第六。
7. 悲经
244. "诸比丘,悲若修习...第七。
8. 喜经
245. "诸比丘,喜若修习...第八。
9. 舍经
246. "诸比丘,舍若修习...第九。
10. 入出息经

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

Ānāpānavaggo sattamo.

Tassuddānaṃ –

Aṭṭhikapuḷavakaṃ vinīlakaṃ, vicchiddakaṃ uddhumātena pañcamaṃ;

Mettā karuṇā muditā upekkhā, ānāpānena te dasāti.

8. Nirodhavaggo

1. Asubhasuttaṃ

248. ‘‘Asubhasaññā , bhikkhave…pe… paṭhamaṃ.

2. Maraṇasuttaṃ

249. ‘‘Maraṇasaññā , bhikkhave…pe… dutiyaṃ.

3. Āhārepaṭikūlasuttaṃ

250. ‘‘Āhāre paṭikūlasaññā, bhikkhave…pe… tatiyaṃ.

4. Anabhiratisuttaṃ

251. ‘‘Sabbaloke anabhiratisaññā, bhikkhave…pe… catutthaṃ.

5. Aniccasuttaṃ

252. ‘‘Aniccasaññā, bhikkhave…pe… pañcamaṃ.

6. Dukkhasuttaṃ

253. ‘‘Anicce dukkhasaññā, bhikkhave…pe… chaṭṭhaṃ.

7. Anattasuttaṃ

254. ‘‘Dukkhe anattasaññā, bhikkhave…pe… sattamaṃ.

8. Pahānasuttaṃ

255. ‘‘Pahānasaññā, bhikkhave…pe… aṭṭhamaṃ.

9. Virāgasuttaṃ

256. ‘‘Virāgasaññā, bhikkhave…pe… navamaṃ.

10. Nirodhasuttaṃ

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

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

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

Nirodhavaggo aṭṭhamo.

Tassuddānaṃ –

Asubhamaraṇaāhāre, paṭikūlaanabhiratena [paṭikūlena ca sabbaloke (syā.)];

Aniccadukkhaanattapahānaṃ, virāganirodhena te dasāti.

9. Gaṅgāpeyyālavaggo

1-12. Gaṅgānadīādisuttaṃ

258-269. ‘‘Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… evaṃ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti. (Yāva esanā pāḷi vitthāretabbā).

Gaṅgāpeyyālavaggo navamo.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

10. Appamādavaggo

1-10. Tathāgatādisuttaṃ



247. "诸比丘,入出息念若修习...第十。
第七 入出息品
其摄颂:
骨想、虫想、青瘀想,破坏想、膨胀想第五,
慈、悲、喜、舍,入出息为第十。
8. 灭品
1. 不净经
248. "诸比丘,不净想...第一。
2. 死想经
249. "诸比丘,死想...第二。
3. 食厌想经
250. "诸比丘,对食物的厌恶想...第三。
4. 不乐想经
251. "诸比丘,对一切世间的不乐想...第四。
5. 无常经
252. "诸比丘,无常想...第五。
6. 苦经
253. "诸比丘,无常中的苦想...第六。
7. 无我经
254. "诸比丘,苦中的无我想...第七。
8. 断想经
255. "诸比丘,断想...第八。
9. 离贪经
256. "诸比丘,离贪想...第九。
10. 灭尽经
257. "诸比丘,灭尽想若修习、多修习,有大果、大利益。诸比丘,如何修习灭尽想,如何多修习,有大果、大利益?在此,诸比丘,比丘修习与灭尽想俱的念觉支...修习与灭尽想俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。诸比丘,如此修习灭尽想,如此多修习,有大果、大利益。
"诸比丘,灭尽想若修习、多修习,可期待两种果中的一种果:现法中的究竟智,或有余依时的不还果。诸比丘,如何修习灭尽想,如何多修习,可期待两种果中的一种果:现法中的究竟智,或有余依时的不还果?在此,诸比丘,比丘修习与灭尽想俱的念觉支...修习与灭尽想俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。诸比丘,如此修习灭尽想,如此多修习,可期待两种果中的一种果:现法中的究竟智,或有余依时的不还果。
"诸比丘,灭尽想若修习、多修习,导向大利,导向大安稳,导向大悚惧,导向大安乐住。诸比丘,如何修习灭尽想,如何多修习,导向大利,导向大安稳,导向大悚惧,导向大安乐住?在此,诸比丘,比丘修习与灭尽想俱的念觉支...修习与灭尽想俱的舍觉支,依止远离、依止离贪、依止灭尽,回向于舍。诸比丘,如此修习灭尽想,如此多修习,导向大利,导向大安稳,导向大悚惧,导向大安乐住。"第十。
第八 灭品
其摄颂:
不净、死、食物厌恶,不乐及无常,
苦、无我、断、离贪,灭尽为第十。
9. 恒河广说品
1-12. 恒河等经
258-269. "诸比丘,犹如恒河向东倾斜、向东倾注、向东流注;同样地,诸比丘,比丘修习七觉支、多修习七觉支,向涅槃倾斜、向涅槃倾注、向涅槃流注。诸比丘,比丘如何修习七觉支、多修习七觉支,向涅槃倾斜、向涅槃倾注、向涅槃流注?在此,诸比丘,比丘修习念觉支...修习舍觉支,依止远离、依止离贪、依止灭尽,回向于舍...诸比丘,如是比丘修习七觉支、多修习七觉支,向涅槃倾斜、向涅槃倾注、向涅槃流注。"(应详述至寻求品)
第九 恒河广说品
其摄颂:
六向东倾斜,六倾注入海,
这两个六成十二,故称此品。
10. 不放逸品
1-10. 如来等经

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

Appamādavaggo dasamo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

Rājā candimasūriyā ca, vatthena dasamaṃ padanti.

(Appamādavaggo bojjhaṅgasaṃyuttassa bojjhaṅgavasena vitthāretabbā).

11. Balakaraṇīyavaggo

1-12. Balādisuttaṃ

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

Balakaraṇīyavaggo ekādasamo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

(Balakaraṇīyavaggo bojjhaṅgasaṃyuttassa bojjhaṅgavasena vitthāretabbā).

12. Esanāvaggo

1-10. Esanādisuttaṃ

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

Esanāvaggo dvādasamo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasināya cāti.

(Bojjhaṅgasaṃyuttassa esanāpeyyālaṃ vivekanissitato vitthāretabbaṃ).

13. Oghavaggo

1-8. Oghādisuttaṃ

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

10. Uddhambhāgiyasuttaṃ

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

Oghavaggo terasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyānīti.

14. Punagaṅgāpeyyālavaggo

312-323

Punagaṅgānadīādisuttaṃ

Vaggo cuddasamo.

Uddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

(Bojjhaṅgasaṃyuttassa gaṅgāpeyyālaṃ rāgavasena vitthāretabbaṃ).

15. Punaappamādavaggo

324-333

Tathāgatādisuttaṃ

Pannarasamo.

Uddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

Rājā candimasūriyā ca, vatthena dasamaṃ padanti.

(Appamādavaggo rāgavasena vitthāretabbo).

16. Punabalakaraṇīyavaggo

334-345

Punabalādisuttaṃ

Soḷasamo.

Uddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

(Bojjhaṅgasaṃyuttassa balakaraṇīyavaggo rāgavasena vitthāretabbo).

17. Punaesanāvaggo

346-356

Punaesanādisuttaṃ

Punaesanāvaggo sattarasamo.

Uddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanātaṇhā tasināya cāti.



270. "诸比丘,凡是无足、两足、四足或多足的众生..."(应详述)。
第十 不放逸品
其摄颂:
如来、足迹、屋顶,根本、心材、夏季,
国王、月亮、太阳,衣服为第十。
(应以觉支的方式详述不放逸品中的觉支相应)
11. 力所作品
1-12. 力等经
280. "诸比丘,犹如任何需要力量完成的工作..."(应详述)。
第十一 力所作品
其摄颂:
力、种子、龙象,树木、水瓶、针,
虚空及两云,船只、客人、河流。
(应以觉支的方式详述力所作品中的觉支相应)
12. 寻求品
1-10. 寻求等经
292. "诸比丘,有这三种寻求。哪三种?欲寻求、有寻求、梵行寻求。"(应详述)
第十二 寻求品
其摄颂:
寻求、种类、漏,有及三种苦,
荒秽、垢、灾难,受、爱、渴爱。
(应从依止远离开始详述觉支相应的寻求广说)
13. 暴流品
1-8. 暴流等经
302. "诸比丘,有四种暴流。哪四种?欲暴流、有暴流、见暴流、无明暴流。"(应详述)
10. 上分结经
311. 舍卫城因缘。"诸比丘,有这五种上分结。哪五种?色贪、无色贪、慢、掉举、无明。诸比丘,这就是五种上分结。诸比丘,为了彻知、遍知、灭尽、断除这五种上分结,应修习七觉支。哪七种?在此,诸比丘,比丘修习念觉支,依止远离、依止离贪、依止灭尽,回向于舍...修习舍觉支,以调伏贪欲为终点,以调伏嗔恚为终点,以调伏愚痴为终点...以不死为归趣,以不死为目标,以不死为终点...向涅槃倾斜、向涅槃倾注、向涅槃流注。诸比丘,比丘为了彻知、遍知、灭尽、断除这五种上分结,应修习这七觉支。"第十。
第十三 暴流品
其摄颂:
暴流、轭、取,结、随眠,
五欲功德、盖,蕴及上下分。
14. 再恒河广说品
312-323
再恒河等经
第十四品
摄颂:
六向东倾斜,六倾注入海,
这两个六成十二,故称此品。
(应以贪的方式详述觉支相应的恒河广说)
15. 再不放逸品
324-333
再如来等经
第十五品
摄颂:
如来、足迹、屋顶,根本、心材、夏季,
国王、月亮、太阳,衣服为第十。
(应以贪的方式详述不放逸品)
16. 再力所作品
334-345
再力等经
第十六品
摄颂:
力、种子、龙象,树木、水瓶、针,
虚空及两云,船只、客人、河流。
(应以贪的方式详述觉支相应的力所作品)
17. 再寻求品
346-356
再寻求等经
第十七 再寻求品
摄颂:
寻求、种类、漏,有及三种苦,
荒秽、垢、灾难,受、爱、渴爱。

18. Punaoghavaggo

357-366

Punaoghādisuttaṃ

Bojjhaṅgasaṃyutassa punaoghavaggo aṭṭhārasamo.

Uddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyānīti.

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

Bojjhaṅgasaṃyuttaṃ dutiyaṃ.

18. 再暴流品
357-366
再暴流等经
觉支相应的第十八再暴流品
摄颂:
暴流、轭、取,结、随眠,
五欲功德、盖,蕴及上下分。
(应详述以调伏贪欲为终点、以调伏嗔恚为终点、以调伏愚痴为终点的品)。(凡是应详述道相应的,也应详述觉支相应的)。
第二 觉支相应


