3. Satipaṭṭhānasaṃyuttaṃ

1. Ambapālivaggo

1. Ambapālisuttaṃ

367. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Paṭhamaṃ.

2. Satisuttaṃ

368. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

‘‘Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī’’ti. Dutiyaṃ.

3. Bhikkhusuttaṃ



3. 念处相应
1. 庵婆波利品
1. 庵婆波利经
367. 如是我闻。一时，世尊住在毗舍离(现在的印度比哈尔邦)的庵婆波利园。在那里，世尊对比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊如是说：
"诸比丘，这是使众生清净、超越忧悲、灭除苦恼、得正道、证涅槃的一乘道，即四念处。哪四种？在此，诸比丘，比丘于身观身而住，精勤、正知、正念，除去对世间的贪忧；于受观受而住，精勤、正知、正念，除去对世间的贪忧；于心观心而住，精勤、正知、正念，除去对世间的贪忧；于法观法而住，精勤、正知、正念，除去对世间的贪忧。诸比丘，这是使众生清净、超越忧悲、灭除苦恼、得正道、证涅槃的一乘道，即四念处。"
世尊如是说。那些比丘满意欢喜世尊所说。第一。
2. 正念经
368. 一时，世尊住在毗舍离的庵婆波利园。在那里，世尊对比丘们说："诸比丘。"那些比丘回答世尊说："尊者。"世尊如是说：
"诸比丘，比丘应当保持正念、正知而住。这是我对你们的教诫。诸比丘，比丘如何保持正念？在此，诸比丘，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。诸比丘，这就是比丘如何保持正念。
诸比丘，比丘如何保持正知？在此，诸比丘，比丘在前进后退时保持正知，在观看周围时保持正知，在弯曲伸展时保持正知，在穿着僧伽梨、持钵、着衣时保持正知，在吃喝咀嚼品尝时保持正知，在大小便时保持正知，在行走、站立、坐卧、睡眠、醒觉、说话、沉默时保持正知。诸比丘，这就是比丘如何保持正知。诸比丘，比丘应当保持正念、正知而住。这是我对你们的教诫。"第二。
3. 比丘经

369. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Evameva panidhekacce moghapurisā mañceva [mameva (sī.)] ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṃ maññantī’’ti. ‘‘Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ jāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi.

Katame cattāro? Idha tvaṃ, bhikkhu, ajjhattaṃ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; bahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; ajjhattabahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā vedanāsu…pe… bahiddhā vā vedanāsu…pe… ajjhattabahiddhā vā vedanāsu vedanānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā citte…pe… bahiddhā vā citte…pe… ajjhattabahiddhā vā citte cittānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā dhammesu…pe… bahiddhā vā dhammesu…pe… ajjhattabahiddhā vā dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti.

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati . ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

4. Sālasuttaṃ



3. 比丘经
369. 一时，世尊住在舍卫城(现在的印度北方邦)祇树给孤独园。那时，有一位比丘来到世尊处，来到后向世尊礼拜，然后坐在一旁。坐在一旁的那位比丘对世尊如是说："尊者，请世尊为我简要说法，我听闻世尊之法后，可以独处、远离、不放逸、精进、专注而住。"
"正是如此，有些愚人请求我说法，但在法被宣说后，他们认为应该跟随我。"
"尊者，请世尊为我简要说法，请善逝为我简要说法。也许我能理解世尊所说的意义，也许我能成为世尊所说之法的继承人。"
"那么，比丘，你应当首先净化善法。什么是善法的开端？是清净的戒和正直的见。比丘，当你的戒清净，见正直时，你应当依戒而住，立于戒，以三种方式修习四念处。
哪四种？在此，比丘，你应当于内身观身而住，精勤、正知、正念，除去对世间的贪忧；于外身观身而住，精勤、正知、正念，除去对世间的贪忧；于内外身观身而住，精勤、正知、正念，除去对世间的贪忧。于内受......于外受......于内外受观受而住，精勤、正知、正念，除去对世间的贪忧。于内心......于外心......于内外心观心而住，精勤、正知、正念，除去对世间的贪忧。于内法......于外法......于内外法观法而住，精勤、正知、正念，除去对世间的贪忧。比丘，当你依戒而住，立于戒，以这三种方式修习这四念处时，无论是夜晚还是白天到来，你都可以期待在善法上增长，而不会衰退。"
然后，那位比丘欢喜赞叹世尊所说，从座位起身，向世尊礼拜，右绕后离去。那位比丘独处、远离、不放逸、精进、专注而住，不久就实现了 - 善男子正确地从在家出家的最终目标 - 在现法中自己证知、证悟、成就并安住于无上梵行的圆满。他了知："生已尽，梵行已立，所作已办，不受后有。"那位比丘成为阿罗汉之一。第三。
4. 沙罗树经

370. Ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme. Tatra kho bhagavā bhikkhū āmantesi…pe… etadavoca –

‘‘Ye te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. Katamesaṃ catunnaṃ? Etha tumhe, āvuso, kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa yathābhūtaṃ ñāṇāya; vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ yathābhūtaṃ ñāṇāya; citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṃ ñāṇāya; dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ yathābhūtaṃ ñāṇāya. Yepi te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā , kāyassa pariññāya; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ pariññāya; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ pariññāya.

‘‘Yepi te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyena visaṃyuttā; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṃyuttā; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṃyuttā; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṃyuttā.

‘‘Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti. Catutthaṃ.

5. Akusalarāsisuttaṃ

371. Sāvatthinidānaṃ . Tatra kho bhagavā etadavoca – ‘‘‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ – pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ , byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. ‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ – pañca nīvaraṇā.

‘‘‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā’’ti. Pañcamaṃ.

6. Sakuṇagghisuttaṃ



370. 一时，世尊住在俱萨罗国(现在的印度北方邦)的沙罗婆罗门村。在那里，世尊对比丘们说......如是说：
"诸比丘，那些新出家不久、刚来到这法与律中的比丘们，你们应当鼓励、安置、建立他们修习四念处。哪四种？来吧，朋友们，你们应当于身观身而住，精勤、正知、专一、心清净、心定、心一境性，为如实知身；于受观受而住，精勤、正知、专一、心清净、心定、心一境性，为如实知受；于心观心而住，精勤、正知、专一、心清净、心定、心一境性，为如实知心；于法观法而住，精勤、正知、专一、心清净、心定、心一境性，为如实知法。诸比丘，那些还在学习、尚未达到目标、希求无上安稳的比丘们，他们也于身观身而住，精勤、正知、专一、心清净、心定、心一境性，为遍知身；于受观受而住，精勤、正知、专一、心清净、心定、心一境性，为遍知受；于心观心而住，精勤、正知、专一、心清净、心定、心一境性，为遍知心；于法观法而住，精勤、正知、专一、心清净、心定、心一境性，为遍知法。
诸比丘，那些阿罗汉、漏尽、梵行已立、所作已办、舍下重担、达到自己的目标、彻底断除有结、正智解脱的比丘们，他们也于身观身而住，精勤、正知、专一、心清净、心定、心一境性，与身分离；于受观受而住，精勤、正知、专一、心清净、心定、心一境性，与受分离；于心观心而住，精勤、正知、专一、心清净、心定、心一境性，与心分离；于法观法而住，精勤、正知、专一、心清净、心定、心一境性，与法分离。
诸比丘，那些新出家不久、刚来到这法与律中的比丘们，你们应当鼓励、安置、建立他们修习这四念处。"第四。
5. 不善聚经
371. 舍卫城因缘。在那里，世尊如是说："诸比丘，如果要正确地说'不善聚'，就应该说五盖。诸比丘，这整个不善聚就是这五盖。哪五种？欲贪盖、嗔恚盖、昏沉睡眠盖、掉举恶作盖、疑盖。诸比丘，如果要正确地说'不善聚'，就应该说这五盖。诸比丘，这整个不善聚就是这五盖。
诸比丘，如果要正确地说'善聚'，就应该说四念处。诸比丘，这整个善聚就是这四念处。哪四种？在此，诸比丘，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。诸比丘，如果要正确地说'善聚'，就应该说这四念处。诸比丘，这整个善聚就是这四念处。"第五。
6. 鹰经

372. ‘‘Bhūtapubbaṃ, bhikkhave, sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi. Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi – ‘mayamevamha [mayamevāmha (ka.)] alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye. Sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāyaṃ [na cāyaṃ (sī.)], sakuṇagghi, alaṃ abhavissa, yadidaṃ – yuddhāyā’ti. ‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti? ‘Yadidaṃ – naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhāna’’’nti. ‘‘Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā [avacamānā (sī.)] lāpaṃ sakuṇaṃ pamuñci – ‘gaccha kho tvaṃ, lāpa, tatrapi me gantvā na mokkhasī’’’ti.

‘‘Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ gantvā mahantaṃ leḍḍuṃ abhiruhitvā sakuṇagghiṃ vadamāno aṭṭhāsi – ‘ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī’ti. Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā ubho pakkhe sannayha [sandhāya (sī. syā.)] lāpaṃ sakuṇaṃ sahasā ajjhappattā. Yadā kho, bhikkhave, aññāsi lāpo sakuṇo ‘bahuāgato kho myāyaṃ sakuṇagghī’ti, atha tasseva leḍḍussa antaraṃ paccupādi. Atha kho, bhikkhave, sakuṇagghi tattheva uraṃ paccatāḷesi. Evañhi taṃ [evaṃ hetaṃ (sī.)], bhikkhave, hoti yo agocare carati paravisaye.

‘‘Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ – pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.

‘‘Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo’’ti. Chaṭṭhaṃ.

7. Makkaṭasuttaṃ



372. "诸比丘，从前有一只鹰突然俯冲抓住了一只鹌鹑。诸比丘，那只鹌鹑被鹰抓走时这样哀叫：'我们真是不幸，我们福薄，因为我们在不该去的地方、他人的领域游荡。如果我们今天在自己的领域、祖传的地盘游荡，这只鹰就不是我的对手，不能与我战斗。'鹰问：'鹌鹑啊，什么是你的领域、你祖传的地盘？''就是那被犁耕过、土块堆积的地方。'
诸比丘，那只鹰对自己的力量没有自信，对自己的力量没有把握，就放开了鹌鹑，说：'去吧，鹌鹑，即使你去了那里，你也逃不脱我。'
诸比丘，那只鹌鹑飞到被犁耕过、土块堆积的地方，爬上一个大土块，站在那里对鹰说：'来吧，鹰，现在来吧，鹰。'诸比丘，那只鹰对自己的力量没有自信，对自己的力量没有把握，收拢双翅，突然向鹌鹑俯冲而下。诸比丘，当鹌鹑知道'这只鹰已经飞近了'时，它就钻到那土块下面去了。诸比丘，鹰就在那里撞伤了胸部。诸比丘，这就是在不该去的地方、他人的领域游荡的下场。
因此，诸比丘，不要在不该去的地方、他人的领域游荡。诸比丘，在不该去的地方、他人的领域游荡时，魔罗会得到机会，魔罗会得到目标。诸比丘，什么是比丘不该去的地方、他人的领域？就是五种欲乐。哪五种？眼识可识别的色，可爱、可意、可悦、可喜、与欲相应、能引起贪爱；耳识可识别的声......鼻识可识别的香......舌识可识别的味......身识可识别的触，可爱、可意、可悦、可喜、与欲相应、能引起贪爱。诸比丘，这就是比丘不该去的地方、他人的领域。
诸比丘，你们应当在自己的领域、祖传的地盘游荡。诸比丘，在自己的领域、祖传的地盘游荡时，魔罗不会得到机会，魔罗不会得到目标。诸比丘，什么是比丘自己的领域、祖传的地盘？就是四念处。哪四种？在此，诸比丘，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。诸比丘，这就是比丘自己的领域、祖传的地盘。"第六。
7. 猴子经

373. ‘‘Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṃ cārī na manussānaṃ. Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṃ. Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca. Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṃ oḍḍenti makkaṭānaṃ bādhanāya.

‘‘Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṃ lepaṃ disvā ārakā parivajjanti. Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṃ lepaṃ upasaṅkamitvā hatthena gaṇhāti. So tattha bajjhati. ‘Hatthaṃ mocessāmī’ti dutiyena hatthena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmī’ti pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pādañcā’ti dutiyena pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pāde cā’ti tuṇḍena gaṇhāti. So tattha bajjhati. Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṃ seti anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo luddassa. Tamenaṃ, bhikkhave, luddo vijjhitvā tasmiṃyeva kaṭṭhakataṅgāre [tasmiṃyeva makkaṭaṃ uddharitvā (sī. syā.)] avassajjetvā yena kāmaṃ pakkamati. Evaṃ so taṃ, bhikkhave, hoti yo agocare carati paravisaye.

‘‘Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ – pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.

‘‘Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave , carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo’’ti. Sattamaṃ.

8. Sūdasuttaṃ



373. "诸比丘，在雪山王上有些险峻难行的地方，那里既不是猴子的活动范围，也不是人类的活动范围。诸比丘，在雪山王上有些险峻难行的地方，那里是猴子的活动范围，但不是人类的活动范围。诸比丘，在雪山王上有些平坦美丽的地方，那里既是猴子的活动范围，也是人类的活动范围。在那里，诸比丘，猎人在猴子常走的路上设置粘胶陷阱来捕捉猴子。
诸比丘，那些不愚蠢、不贪婪的猴子看到那粘胶陷阱就远远地避开。但是那些愚蠢、贪婪的猴子接近那粘胶陷阱，用手去抓。它的手就粘住了。它想'我要解放我的手'，就用另一只手去抓。那只手也粘住了。它想'我要解放两只手'，就用脚去抓。那只脚也粘住了。它想'我要解放两只手和一只脚'，就用另一只脚去抓。那只脚也粘住了。它想'我要解放两只手和两只脚'，就用嘴去咬。嘴也粘住了。就这样，诸比丘，那只猴子被五处束缚，躺在那里哀号，陷入困境，遭遇不幸，任由猎人处置。诸比丘，猎人刺杀它，把它放在那根木棍上，然后随意离去。诸比丘，这就是在不该去的地方、他人的领域游荡的下场。
因此，诸比丘，不要在不该去的地方、他人的领域游荡。诸比丘，在不该去的地方、他人的领域游荡时，魔罗会得到机会，魔罗会得到目标。诸比丘，什么是比丘不该去的地方、他人的领域？就是五种欲乐。哪五种？眼识可识别的色，可爱、可意、可悦、可喜、与欲相应、能引起贪爱；耳识可识别的声......鼻识可识别的香......舌识可识别的味......身识可识别的触，可爱、可意、可悦、可喜、与欲相应、能引起贪爱。诸比丘，这就是比丘不该去的地方、他人的领域。
诸比丘，你们应当在自己的领域、祖传的地盘游荡。诸比丘，在自己的领域、祖传的地盘游荡时，魔罗不会得到机会，魔罗不会得到目标。诸比丘，什么是比丘自己的领域、祖传的地盘？就是四念处。哪四种？在此，诸比丘，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。诸比丘，这就是比丘自己的领域、祖传的地盘。"第七。
8. 厨师经

374. ‘‘Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṃ vā rājamahāmattaṃ vā [rājamahāmattānaṃ vā (sī.)] nānaccayehi sūpehi paccupaṭṭhito assa – ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.

‘‘Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti – ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati , ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’’’ti.

‘‘Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti. Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti.

‘‘Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṃ, na lābhī satisampajaññassa . Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṃ na uggaṇhāti.

‘‘Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa – ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.

‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti – ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati , ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’’’ti.

‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti. Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti . So taṃ nimittaṃ uggaṇhāti. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti. So taṃ nimittaṃ uggaṇhāti.

‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī’’ti. Aṭṭhamaṃ.

9. Gilānasuttaṃ



374. "诸比丘，就像一个愚蠢、无能、不熟练的厨师为国王或大臣准备各种调味的咖喱 - 酸的、苦的、辣的、甜的、碱性的、非碱性的、咸的、不咸的。
诸比丘，那个愚蠢、无能、不熟练的厨师不了解他主人的喜好 - '今天我的主人喜欢这道咖喱，或者他伸手去拿这个，或者他多吃这个，或者他称赞这个。今天我的主人喜欢酸味的咖喱，或者他伸手去拿酸味的，或者他多吃酸味的，或者他称赞酸味的。今天我的主人喜欢苦味的......辣味的......甜味的......碱性的......非碱性的......咸的......不咸的咖喱，或者他伸手去拿不咸的，或者他多吃不咸的，或者他称赞不咸的。'
诸比丘，那个愚蠢、无能、不熟练的厨师既得不到衣服，也得不到工资，也得不到赏赐。为什么？因为那个愚蠢、无能、不熟练的厨师不了解他主人的喜好。同样地，诸比丘，在这里，某个愚蠢、无能、不熟练的比丘于身观身而住，精勤、正知、正念，除去对世间的贪忧。当他于身观身而住时，他的心不能定下来，烦恼不能去除。他不了解这个征相。他于受观受而住......于心观心而住......于法观法而住，精勤、正知、正念，除去对世间的贪忧。当他于法观法而住时，他的心不能定下来，烦恼不能去除。他不了解这个征相。
诸比丘，那个愚蠢、无能、不熟练的比丘既得不到现法乐住，也得不到正念正知。为什么？因为那个愚蠢、无能、不熟练的比丘不了解自己心的征相。
诸比丘，就像一个聪明、能干、熟练的厨师为国王或大臣准备各种调味的咖喱 - 酸的、苦的、辣的、甜的、碱性的、非碱性的、咸的、不咸的。
诸比丘，那个聪明、能干、熟练的厨师了解他主人的喜好 - '今天我的主人喜欢这道咖喱，或者他伸手去拿这个，或者他多吃这个，或者他称赞这个。今天我的主人喜欢酸味的咖喱，或者他伸手去拿酸味的，或者他多吃酸味的，或者他称赞酸味的。今天我的主人喜欢苦味的......辣味的......甜味的......碱性的......非碱性的......咸的......不咸的咖喱，或者他伸手去拿不咸的，或者他多吃不咸的，或者他称赞不咸的。'
诸比丘，那个聪明、能干、熟练的厨师既得到衣服，也得到工资，也得到赏赐。为什么？因为那个聪明、能干、熟练的厨师了解他主人的喜好。同样地，诸比丘，在这里，某个聪明、能干、熟练的比丘于身观身而住，精勤、正知、正念，除去对世间的贪忧。当他于身观身而住时，他的心能定下来，烦恼能去除。他了解这个征相。他于受观受而住......于心观心而住......于法观法而住，精勤、正知、正念，除去对世间的贪忧。当他于法观法而住时，他的心能定下来，烦恼能去除。他了解这个征相。
诸比丘，那个聪明、能干、熟练的比丘既得到现法乐住，也得到正念正知。为什么？因为那个聪明、能干、熟练的比丘了解自己心的征相。"第八。
9. 病人经

375. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati veḷuvagāmake [beluvagāmake (sī. syā. kaṃ. pī.)]. Tatra kho bhagavā bhikkhū āmantesi – ‘‘etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. Idhevāhaṃ veḷuvagāmake vassaṃ upagacchāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchuṃ. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi [upagañchi (sī. pī.)].

Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi – ‘‘na kho me taṃ patirūpaṃ, yohaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyya’’nti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. (Atha kho bhagavato so ābādho paṭippassambhi) [( ) dī. ni. 2.164 dissati].

Atha kho bhagavā gilānā vuṭṭhito [gilānavuṭṭhito (saddanīti)] aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṃ [vihārapacchāchāyāyaṃ (bahūsu)] paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ, bhante, bhagavato khamanīyaṃ; diṭṭhaṃ, bhante, bhagavato yāpanīyaṃ. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā – ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’’’ti.

‘‘Kiṃ pana dāni, ānanda, bhikkhusaṅgho mayi paccāsīsati [paccāsiṃsati (sī. syā. kaṃ. pī.)]? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā , ‘mamuddesiko bhikkhusaṅgho’ti vā. Sa kiṃ [so nūna (sī. pī.)], ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati! Etarahi kho panāhaṃ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ [jarasakaṭaṃ (sabbattha)] veḷamissakena [vegamissakena (sī.), veḷumissakena (syā. kaṃ.), vedhamissakena (pī. ka.), vekhamissakena (ka.)] yāpeti; evameva kho, ānanda, vedhamissakena maññe tathāgatassa kāyo yāpeti.

‘‘Yasmiṃ , ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro [phāsutaraṃ (sabbattha)], ānanda, tasmiṃ samaye tathāgatassa kāyo hoti [tathāgatassa hoti (bahūsu)]. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

‘‘Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā ; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā’’ti. Navamaṃ.

10. Bhikkhunupassayasuttaṃ



375. 如是我闻。一时，世尊住在毗舍离(现在的印度比哈尔邦)附近的竹林村。在那里，世尊对比丘们说："来吧，诸比丘，你们在毗舍离周围，根据朋友、熟人、同伴的关系安居。我就在这竹林村安居。"那些比丘回答世尊说："是的，尊者。"然后他们在毗舍离周围，根据朋友、熟人、同伴的关系安居。世尊则在竹林村安居。
世尊安居期间，生起了严重的疾病，产生了濒死的剧痛。世尊正念正知地忍受，不受困扰。然后世尊想："如果我不告诉侍者，不通知比丘僧团就入涅槃，这对我来说是不恰当的。我应该以精进力驱除这疾病，住于命行，继续生存。"于是世尊以精进力驱除疾病，住于命行，继续生存。（然后世尊的疾病平息了。）
世尊从病中康复，病愈不久，从住处出来，坐在住处后面准备好的座位上。这时，尊者阿难来到世尊处，向世尊礼拜后坐在一旁。坐在一旁的尊者阿难对世尊说："尊者，我看到世尊安康；尊者，我看到世尊忍受；尊者，我看到世尊能维持生命。但是，尊者，因为世尊的病，我的身体变得像麻木一样，方向感都失去了，法也不明了。然而，尊者，我还有一点安慰，那就是'世尊不会在没有对比丘僧团说些什么之前就入涅槃'。"
"阿难，比丘僧团现在还期待我什么呢？阿难，我已经毫无保留地教导了法，既不是内部的也不是外部的。阿难，如来对法没有秘而不宣的。阿难，如果有人认为'我要照顾比丘僧团'或'比丘僧团依赖我'，那么他可能会对比丘僧团说些什么。阿难，如来没有这样的想法：'我要照顾比丘僧团'或'比丘僧团依赖我'。那么，阿难，如来为什么要对比丘僧团说些什么呢？阿难，现在我已经衰老、年迈、高龄、年事已高、到了晚年。我的年龄已经八十岁了。阿难，就像一辆破旧的车子靠修补才能继续使用；同样地，阿难，如来的身体似乎也是靠修补才能维持。
阿难，当如来不作意一切相，灭除某些受，进入无相心定而住时，那时如来的身体会更舒适。因此，阿难，你们应当以自己为洲，以自己为归依，不以他人为归依；以法为洲，以法为归依，不以他人为归依。
阿难，比丘如何以自己为洲，以自己为归依，不以他人为归依；以法为洲，以法为归依，不以他人为归依？在此，阿难，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。阿难，这就是比丘如何以自己为洲，以自己为归依，不以他人为归依；以法为洲，以法为归依，不以他人为归依。阿难，无论是现在还是我去世后，凡是以自己为洲，以自己为归依，不以他人为归依；以法为洲，以法为归依，不以他人为归依的人，只要他们热爱学习，他们就会成为最上等的比丘。"第九。
10. 比丘尼精舍经

376. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmantaṃ ānandaṃ etadavocuṃ –

‘‘Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā [supaṭṭhitacittā (sī. pī. ka.)] viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī’’ti [sampajānantīti (ka.)]. ‘‘Evametaṃ , bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’’’ti.

Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, sambahulā bhikkhuniyo yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhante, tā bhikkhuniyo maṃ etadavocuṃ – ‘idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī’ti. Evaṃ vuttāhaṃ, bhante, tā bhikkhuniyo etadavocaṃ – ‘evametaṃ, bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’’’ti.

‘‘Evametaṃ, ānanda, evametaṃ, ānanda! Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissati’’’ [sañjānissatīti (bahūsu)].

‘‘Katamesu catūsu? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda [tenahānanda (sī.)], bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati [vediyati (sī.)]. Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati – ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti’’.

‘‘Puna caparaṃ, ānanda, bhikkhu vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati . Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati – ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti. Evaṃ kho, ānanda, paṇidhāya bhāvanā hoti.


376. 那时，尊者阿难在上午穿好衣服，拿着钵和衣，来到一处比丘尼精舍。到达后，坐在准备好的座位上。然后，许多比丘尼来到尊者阿难处，向尊者阿难礼拜后坐在一旁。坐在一旁的那些比丘尼对尊者阿难如是说：
"尊者阿难，在这里，许多比丘尼安住于四念处，心善安立，体验到比以前更殊胜的境界。"
"姐妹们，确实如此，确实如此！任何比丘或比丘尼，如果安住于四念处，心善安立，可以期待他们会体验到比以前更殊胜的境界。"
然后，尊者阿难以法语开示、劝导、鼓励、令那些比丘尼欢喜后，从座位起身离去。之后，尊者阿难在舍卫城(现在的印度北方邦)托钵，饭后返回时来到世尊处。到达后，向世尊礼拜，然后坐在一旁。坐在一旁的尊者阿难对世尊如是说：
"尊者，今天上午我穿好衣服，拿着钵和衣，来到一处比丘尼精舍。到达后，我坐在准备好的座位上。然后，尊者，许多比丘尼来到我这里，向我礼拜后坐在一旁。坐在一旁的那些比丘尼对我如是说：'尊者阿难，在这里，许多比丘尼安住于四念处，心善安立，体验到比以前更殊胜的境界。'尊者，我听到这话后，对那些比丘尼如是说：'姐妹们，确实如此，确实如此！任何比丘或比丘尼，如果安住于四念处，心善安立，可以期待他们会体验到比以前更殊胜的境界。'"
"确实如此，阿难，确实如此！任何比丘或比丘尼，如果安住于四念处，心善安立，可以期待他们会体验到比以前更殊胜的境界。
哪四种？阿难，在此，比丘于身观身而住，精勤、正知、正念，除去对世间的贪忧。当他于身观身而住时，或者生起以身为所缘的热恼，或者心生怯弱，或者心向外散乱。阿难，那时比丘应当将心安立于某种令人愉悦的相上。当他将心安立于某种令人愉悦的相上时，欢喜生起。对于欢喜的人，喜悦生起。心有喜悦的人，身体轻安。身体轻安的人感受到快乐。有快乐的人，心得定。他如是思惟：'我为了这个目的而安立心，现在这个目的已经达成。现在我要收摄心。'他收摄心，既不寻也不伺。他了知：'我无寻无伺，内心正念，安乐。'
再者，阿难，比丘于受......于心......于法观法而住，精勤、正知、正念，除去对世间的贪忧。当他于法观法而住时，或者生起以法为所缘的热恼，或者心生怯弱，或者心向外散乱。阿难，那时比丘应当将心安立于某种令人愉悦的相上。当他将心安立于某种令人愉悦的相上时，欢喜生起。对于欢喜的人，喜悦生起。心有喜悦的人，身体轻安。身体轻安的人感受到快乐。有快乐的人，心得定。他如是思惟：'我为了这个目的而安立心，现在这个目的已经达成。现在我要收摄心。'他收摄心，既不寻也不伺。他了知：'我无寻无伺，内心正念，安乐。'阿难，这就是有目标的修习。


‘‘Kathañcānanda , appaṇidhāya bhāvanā hoti? Bahiddhā , ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā citta’nti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihita’nti pajānāti. Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Evaṃ kho, ānanda, appaṇidhāya bhāvanā hoti.

‘‘Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. Yaṃ, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni! Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha! Ayaṃ vo amhākaṃ anusāsanī’’ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. Dasamaṃ.

Ambapālivaggo paṭhamo.

Tassuddānaṃ –

Ambapāli sato bhikkhu, sālā kusalarāsi ca;

Sakuṇagdhi makkaṭo sūdo, gilāno bhikkhunupassayoti.

2. Nālandavaggo

1. Mahāpurisasuttaṃ

377. Sāvatthinidānaṃ . Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘‘mahāpuriso, mahāpuriso’ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī’’ti? ‘‘Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmi’’.

‘‘Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. Evaṃ kho, sāriputta, vimuttacitto hoti. Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmī’’ti. Paṭhamaṃ.

2. Nālandasuttaṃ



"阿难，如何是无目标的修习？阿难，比丘不将心安立于外境，了知'我的心没有安立于外境'。然后他了知'前后都不收缩、解脱、无所安立'。接着他了知'我于身观身而住，精勤、正知、正念，我安乐'。阿难，比丘不将心安立于外境，了知'我的心没有安立于外境'。然后他了知'前后都不收缩、解脱、无所安立'。接着他了知'我于受观受而住，精勤、正知、正念，我安乐'。阿难，比丘不将心安立于外境，了知'我的心没有安立于外境'。然后他了知'前后都不收缩、解脱、无所安立'。接着他了知'我于心观心而住，精勤、正知、正念，我安乐'。阿难，比丘不将心安立于外境，了知'我的心没有安立于外境'。然后他了知'前后都不收缩、解脱、无所安立'。接着他了知'我于法观法而住，精勤、正知、正念，我安乐'。阿难，这就是无目标的修习。
阿难，我已经教导了有目标的修习，也教导了无目标的修习。阿难，凡是导师出于慈悲、为了弟子们的利益所应该做的，我都已经为你们做了。阿难，这些是树下，这些是空闲处！阿难，你们要禅修，不要放逸，不要后悔！这是我对你们的教诲。"
世尊说了这些。尊者阿难欢喜、随喜世尊所说。第十。
第一 庵婆波利品完。
其摄颂：
庵婆波利、正念、比丘、沙罗、善聚、
鹰、猴子、厨师、病人、比丘尼精舍。
2. 那烂陀品
1. 大人经
377. 舍卫城因缘。那时，尊者舍利弗来到世尊处，向世尊礼拜后坐在一旁。坐在一旁的尊者舍利弗对世尊如是说："尊者，人们说'大人、大人'。尊者，到什么程度才称为大人呢？"
"舍利弗，我说因为心解脱而称为'大人'。因为心未解脱而说'非大人'。
舍利弗，如何是心解脱？在此，舍利弗，比丘于身观身而住，精勤、正知、正念，除去对世间的贪忧。当他于身观身而住时，心离贪，无取著而从诸漏解脱。于受......于心......于法观法而住，精勤、正知、正念，除去对世间的贪忧。当他于法观法而住时，心离贪，无取著而从诸漏解脱。舍利弗，这就是心解脱。舍利弗，我说因为心解脱而称为'大人'。因为心未解脱而说'非大人'。"第一。
2. 那烂陀经

378. Ekaṃ samayaṃ bhagavā nālandāyaṃ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ – sambodhiya’’nti. ‘‘Uḷārā kho tyāyaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ – sambodhiya’’’nti.

‘‘Kiṃ nu te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto ahesuṃ’ iti vā, ‘evaṃdhammā te bhagavanto ahesuṃ’ iti vā, ‘evaṃpaññā te bhagavanto ahesuṃ’ iti vā, ‘evaṃvihārino te bhagavanto ahesuṃ’ iti vā, ‘evaṃvimuttā te bhagavanto ahesuṃ’ iti vā’’ti? ‘‘No hetaṃ, bhante’’!

‘‘Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṃdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṃpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṃvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṃvimuttā te bhagavanto bhavissanti’ iti vā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Kiṃ pana tyāhaṃ [kiṃ pana te (sī.)], sāriputta, etarahi, arahaṃ sammāsambuddho cetasā ceto paricca vidito – ‘evaṃsīlo bhagavā’ iti vā, ‘evaṃdhammo bhagavā’ iti vā, ‘evaṃpañño bhagavā’ iti vā, ‘evaṃvihārī bhagavā’ iti vā, ‘evaṃvimutto bhagavā’ iti vā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ [cetopariyāyañāṇaṃ (bahūsu)] natthi. Atha kiñcarahi tyāyaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṃ – sambodhiya’’nti?

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


378. 一时，世尊住在那烂陀(现在的印度比哈尔邦)的波婆利卡芒果园。那时，尊者舍利弗来到世尊处，向世尊礼拜后坐在一旁。坐在一旁的尊者舍利弗对世尊如是说："尊者，我对世尊有如此的信心:过去没有、将来不会有、现在也没有其他沙门或婆罗门在正等觉方面比世尊更殊胜。"
"舍利弗，你说了这样高尚的话，作了断言，发出了狮子吼:'尊者，我对世尊有如此的信心:过去没有、将来不会有、现在也没有其他沙门或婆罗门在正等觉方面比世尊更殊胜。'
舍利弗，那么过去的阿罗汉、正等正觉者，你是否以心识遍知他们的心:'那些世尊是如此戒行'或'那些世尊是如此法'或'那些世尊是如此智慧'或'那些世尊是如此安住'或'那些世尊是如此解脱'?"
"不是的,尊者。"
"那么,舍利弗,将来的阿罗汉、正等正觉者,你是否以心识遍知他们的心:'那些世尊将如此戒行'或'那些世尊将如此法'或'那些世尊将如此智慧'或'那些世尊将如此安住'或'那些世尊将如此解脱'?"
"不是的,尊者。"
"那么,舍利弗,现在的我,阿罗汉、正等正觉者,你是否以心识遍知我的心:'世尊如此戒行'或'世尊如此法'或'世尊如此智慧'或'世尊如此安住'或'世尊如此解脱'?"
"不是的,尊者。"
"舍利弗,在这里你对过去、未来、现在的阿罗汉、正等正觉者没有他心智。那么为什么你说了这样高尚的话,作了断言,发出了狮子吼:'尊者,我对世尊有如此的信心:过去没有、将来不会有、现在也没有其他沙门或婆罗门在正等觉方面比世尊更殊胜'?"
"尊者,我对过去、未来、现在的阿罗汉、正等正觉者没有他心智,但我知道法的类推。尊者,就像国王的边境城市,城墙高大坚固,城门坚固,只有一个门。那里有一个聪明、能干、有智慧的守门人,不让陌生人进入,只让熟人进入。他沿着城墙周围的道路巡视,看不到城墙的裂缝或洞口,甚至连猫能钻出去的洞都没有。他会这样想:'凡是较大的生物进出这个城市,都是从这个门进出。'同样地,尊者,我知道法的类推:'尊者,过去的阿罗汉、正等正觉者,都是断除了五盖,去除了使慧力羸弱的心染,心善安立于四念处,如实修习七觉支,而证得无上正等觉。尊者,将来的阿罗汉、正等正觉者,都将断除五盖,去除使慧力羸弱的心染,心善安立于四念处,如实修习七觉支,而证得无上正等觉。尊者,现在世尊,阿罗汉、正等正觉者,也是断除了五盖,去除了使慧力羸弱的心染,心善安立于四念处,如实修习七觉支,而证得无上正等觉。'"


‘‘Sādhu sādhu, sāriputta! Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī’’ti. Dutiyaṃ.

3. Cundasuttaṃ

379. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno. Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti.

Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi. Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – ‘‘āyasmā, bhante, sāriputto parinibbuto. Idamassa pattacīvara’’nti.

‘‘Atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā’’ti. ‘‘Evaṃ, bhante’’ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, cundo samaṇuddeso evamāha – ‘āyasmā, bhante, sāriputto parinibbuto; idamassa pattacīvara’nti. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā’’.

‘‘Kiṃ nu kho te, ānanda, sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā ādāya parinibbuto, paññākkhandhaṃ vā ādāya parinibbuto, vimuttikkhandhaṃ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto’’ti? ‘‘Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā…pe… paññākkhandhaṃ vā… vimuttikkhandhaṃ vā… vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto. Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṃsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṃ. Taṃ mayaṃ āyasmato sāriputtassa dhammojaṃ dhammabhogaṃ dhammānuggahaṃ anussarāmā’’ti.

‘‘Nanu taṃ, ānanda, mayā paṭikacceva [paṭigacceva (sī. pī.)] akkhātaṃ – ‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo . Taṃ kutettha, ānanda, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya; evameva kho ānanda, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputto parinibbuto. Taṃ kutettha, ānanda, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti – netaṃ ṭhānaṃ vijjati. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

‘‘Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā’’ti. Tatiyaṃ.

4. Ukkacelasuttaṃ



"善哉!善哉!舍利弗。因此,舍利弗,你应当经常向比丘、比丘尼、优婆塞、优婆夷宣说这个法门。舍利弗,如果有一些愚人对如来还有疑惑或犹豫,他们听了这个法门后,对如来的疑惑或犹豫就会消除。"第二。
3. 纯陀经
379. 一时,世尊住在舍卫城(现在的印度北方邦)祇树给孤独园。那时,尊者舍利弗住在摩揭陀国(现在的印度比哈尔邦)的那罗迦村,生病、痛苦、重病。沙弥纯陀是尊者舍利弗的侍者。
那时,尊者舍利弗因那病而般涅槃。然后沙弥纯陀拿着尊者舍利弗的钵和衣,来到舍卫城祇树给孤独园,到尊者阿难处。到达后,向尊者阿难礼拜,然后坐在一旁。坐在一旁的沙弥纯陀对尊者阿难如是说:"尊者,尊者舍利弗已经般涅槃。这是他的钵和衣。"
"朋友纯陀,这确实是一个需要见世尊的话题。朋友纯陀,我们去见世尊吧。去后,我们将把这件事告诉世尊。""是的,尊者。"沙弥纯陀回答尊者阿难。
然后尊者阿难和沙弥纯陀来到世尊处。到达后,向世尊礼拜,然后坐在一旁。坐在一旁的尊者阿难对世尊如是说:"尊者,这位沙弥纯陀这样说:'尊者,尊者舍利弗已经般涅槃。这是他的钵和衣。'而且,尊者,听到'尊者舍利弗已经般涅槃'后,我的身体好像变得麻木,方向感都失去了,法也不明了。"
"阿难,舍利弗是带走了戒蕴而般涅槃,还是带走了定蕴而般涅槃,还是带走了慧蕴而般涅槃,还是带走了解脱蕴而般涅槃,还是带走了解脱知见蕴而般涅槃?"
"尊者,尊者舍利弗不是带走了戒蕴而般涅槃,不是带走了定蕴......不是带走了慧蕴......不是带走了解脱蕴......不是带走了解脱知见蕴而般涅槃。但是,尊者,尊者舍利弗是我的教导者,善巧解说,善于开示、教导、鼓励、激励、令人欢喜,不厌倦于说法,帮助同梵行者。我们忆念尊者舍利弗的法之精华、法之财富、法之帮助。"
"阿难,我不是早就告诉过你:'一切可爱、可意的事物都有离别、分离、变异。阿难,怎么可能呢?凡是生、有、有为、坏灭法,要它不坏灭 - 这是不可能的。阿难,就像一棵大树,直立、有实质,它最大的枝干会折断;同样地,阿难,在大比丘僧团中,直立、有实质的舍利弗已经般涅槃。阿难,怎么可能呢?凡是生、有、有为、坏灭法,要它不坏灭 - 这是不可能的。因此,阿难,你们应当以自己为洲,以自己为归依,不以他人为归依;以法为洲,以法为归依,不以他人为归依。
阿难,比丘如何以自己为洲,以自己为归依,不以他人为归依;以法为洲,以法为归依,不以他人为归依?在此,阿难,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。阿难,这就是比丘如何以自己为洲,以自己为归依,不以他人为归依;以法为洲,以法为归依,不以他人为归依。阿难,无论是现在还是我去世后,凡是以自己为洲,以自己为归依,不以他人为归依;以法为洲,以法为归依,不以他人为归依的人,只要他们热爱学习,他们就会成为最上等的比丘。"第三。
4. 优迦罗经

380. Ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṃ aciraparinibbutesu sāriputtamoggallānesu. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.

Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – ‘‘api myāyaṃ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu. Asuññā me, bhikkhave, parisā hoti , anapekkhā tassaṃ disāyaṃ hoti, yassaṃ disāyaṃ sāriputtamoggallānā viharanti. Ye hi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ [etaparamaṃyeva (sī. syā. kaṃ. pī.)] ahosi – seyyathāpi mayhaṃ sāriputtamoggallānā. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ bhavissati – seyyathāpi mayhaṃ sāriputtamoggallānā. Acchariyaṃ, bhikkhave, sāvakānaṃ! Abbhutaṃ, bhikkhave, sāvakānaṃ! Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṃ piyā bhavissanti manāpā garubhāvanīyā ca! Acchariyaṃ, bhikkhave, tathāgatassa, abbhutaṃ, bhikkhave, tathāgatassa! Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā! Taṃ kutettha, bhikkhave, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṃ; evameva kho, bhikkhave, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā. Taṃ kutettha, bhikkhave, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

‘‘Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā’’ti. Catutthaṃ.

5. Bāhiyasuttaṃ



380. 一时，世尊与大比丘僧团一起住在跋耆国(现在的印度比哈尔邦)优迦罗村恒河岸边，那时舍利弗和目犍连刚刚般涅槃不久。当时，世尊坐在露天处，被比丘僧团围绕。
那时，世尊观察寂静的比丘僧团后，对比丘们说："诸比丘，舍利弗和目犍连般涅槃后，这个僧团对我来说似乎变得空虚了。诸比丘，对我来说，这个僧团不是空虚的，我对舍利弗和目犍连所在的方向也不再有期待。诸比丘，过去的阿罗汉、正等正觉者，他们也有最殊胜的弟子对，就像我有舍利弗和目犍连一样。诸比丘，未来的阿罗汉、正等正觉者，他们也将有最殊胜的弟子对，就像我有舍利弗和目犍连一样。诸比丘，弟子们真是稀有！诸比丘，弟子们真是罕见！他们会遵行导师的教导，接受教诫，对四众来说是可爱的、可意的、值得尊敬和崇拜的。诸比丘，如来真是稀有！诸比丘，如来真是罕见！即使这样的弟子对般涅槃了，如来也没有忧愁或悲叹！诸比丘，怎么可能呢？凡是生、有、有为、坏灭法，要它不坏灭 - 这是不可能的。诸比丘，就像一棵大树，直立、有实质，它最大的枝干会折断；同样地，诸比丘，在大比丘僧团中，直立、有实质的舍利弗和目犍连已经般涅槃。诸比丘，怎么可能呢？凡是生、有、有为、坏灭法，要它不坏灭 - 这是不可能的。因此，诸比丘，你们应当以自己为洲，以自己为归依，不以他人为归依；以法为洲，以法为归依，不以他人为归依。
诸比丘，比丘如何以自己为洲，以自己为归依，不以他人为归依；以法为洲，以法为归依，不以他人为归依？在此，诸比丘，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。诸比丘，这就是比丘如何以自己为洲，以自己为归依，不以他人为归依；以法为洲，以法为归依，不以他人为归依。诸比丘，无论是现在还是我去世后，凡是以自己为洲，以自己为归依，不以他人为归依；以法为洲，以法为归依，不以他人为归依的人，只要他们热爱学习，他们就会成为最上等的比丘。"第四。
5. 婆醯耶经

381. Sāvatthinidānaṃ . Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, bāhiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato ca kho te, bāhiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.

‘‘Katame cattāro? Idha, tvaṃ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti.

Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi . ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṃ ahosīti. Pañcamaṃ.

6. Uttiyasuttaṃ

382. Sāvatthinidānaṃ. Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato ca kho te, uttiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.

‘‘Katame cattāro? Idha tvaṃ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tvaṃ, uttiya, gamissasi maccudheyyassa pāra’’nti.

Atha kho āyasmā uttiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā uttiyo arahataṃ ahosīti. Chaṭṭhaṃ.

7. Ariyasuttaṃ

383. ‘‘Cattārome , bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā’’ti. Sattamaṃ.

8. Brahmasuttaṃ



381. 舍卫城因缘。那时，尊者婆醯耶来到世尊处。到达后，向世尊礼拜，然后坐在一旁。坐在一旁的尊者婆醯耶对世尊如是说："尊者，请世尊为我简要地说法，我听了世尊的法后，将独自隐居，不放逸、热心、专注地安住。"
"因此，婆醯耶，你应当首先净化善法。什么是善法的开始？就是戒行清净，见解正直。婆醯耶，当你的戒行清净，见解正直时，那时你应当依止戒，安住于戒，修习四念处。
哪四种？在此，婆醯耶，你应于身观身而住，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。婆醯耶，当你依止戒，安住于戒，如此修习这四念处时，无论是夜晚还是白天，你都可以期待在善法上增长，不会衰退。"
然后尊者婆醯耶欢喜、随喜世尊所说，从座位起身，向世尊礼拜，右绕后离去。之后，尊者婆醯耶独自隐居，不放逸、热心、专注地安住，不久就证得了 - 善男子正确地从在家出家所追求的 - 无上梵行的究竟。他现法自知、作证、具足住，了知："生已尽，梵行已立，所作已办，不受后有。"尊者婆醯耶成为阿罗汉之一。第五。
6. 郁低迦经
382. 舍卫城因缘。那时，尊者郁低迦来到世尊处......坐在一旁的尊者郁低迦对世尊如是说："尊者，请世尊为我简要地说法，我听了世尊的法后，将独自隐居，不放逸、热心、专注地安住。"
"因此，郁低迦，你应当首先净化善法。什么是善法的开始？就是戒行清净，见解正直。郁低迦，当你的戒行清净，见解正直时，那时你应当依止戒，安住于戒，修习四念处。
哪四种？在此，郁低迦，你应于身观身而住，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。郁低迦，当你依止戒，安住于戒，如此修习这四念处时，你将超越死魔的领域。"
然后尊者郁低迦欢喜、随喜世尊所说，从座位起身，向世尊礼拜，右绕后离去。之后，尊者郁低迦独自隐居，不放逸、热心、专注地安住，不久就证得了 - 善男子正确地从在家出家所追求的 - 无上梵行的究竟。他现法自知、作证、具足住，了知："生已尽，梵行已立，所作已办，不受后有。"尊者郁低迦成为阿罗汉之一。第六。
7. 圣者经
383. "诸比丘，这四种念处，如果修习、多修，是圣者的、出离的，能引导修习者正确地灭尽苦。哪四种？在此，诸比丘，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。诸比丘，这四种念处，如果修习、多修，是圣者的、出离的，能引导修习者正确地灭尽苦。"第七。
8. 梵天经

384. Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’.

‘‘Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā bhikkhu…pe… citte vā bhikkhu…pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘evametaṃ, bhagavā, evametaṃ, sugata! Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ .

‘‘Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā , vineyya loke abhijjhādomanassaṃ; vedanāsu vā, bhante, bhikkhu…pe… citte vā, bhante, bhikkhu…pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.

Idamavoca brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti. aṭṭhamaṃ;

9. Sedakasuttaṃ



384. 一时，世尊住在乌鲁维罗(现在的印度比哈尔邦菩提伽耶)尼连禅河岸边的阿阇波罗尼拘律树下，刚刚成正等觉。那时，世尊独处静坐时，心中生起这样的思惟："这是使众生清净、超越忧悲、灭除苦恼、得真理、证涅槃的一乘道，也就是四念处。
哪四种？比丘或于身观身而住，精勤、正知、正念，除去对世间的贪忧；或于受......或于心......或于法观法而住，精勤、正知、正念，除去对世间的贪忧。这是使众生清净、超越忧悲、灭除苦恼、得真理、证涅槃的一乘道，也就是四念处。"
那时，娑婆世界主梵天知道了世尊心中的思惟，就像强壮的人伸直弯曲的手臂或弯曲伸直的手臂那样快速地从梵天界消失，出现在世尊面前。然后，娑婆世界主梵天偏袒右肩，向世尊合掌，对世尊如是说："世尊，确实如此！善逝，确实如此！尊者，这是使众生清净、超越忧悲、灭除苦恼、得真理、证涅槃的一乘道，也就是四念处。
哪四种？尊者，比丘或于身观身而住，精勤、正知、正念，除去对世间的贪忧；或于受......或于心......或于法观法而住，精勤、正知、正念，除去对世间的贪忧。尊者，这是使众生清净、超越忧悲、灭除苦恼、得真理、证涅槃的一乘道，也就是四念处。"
娑婆世界主梵天说了这些。说完后，他又说：
"见到生灭尽头的一乘道，
慈悲众生的



385. Ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhūtapubbaṃ, bhikkhave, caṇḍālavaṃsiko caṇḍālavaṃsaṃ ussāpetvā medakathālikaṃ antevāsiṃ āmantesi – ‘ehi tvaṃ, samma medakathālike, caṇḍālavaṃsaṃ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti. ‘Evaṃ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikassa paṭissutvā caṇḍālavaṃsaṃ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi. Atha kho, bhikkhave, caṇḍālavaṃsiko medakathālikaṃ antevāsiṃ etadavoca – ‘tvaṃ, samma medakathālike, mamaṃ rakkha, ahaṃ taṃ rakkhissāmi. Evaṃ mayaṃ aññamaññaṃ guttā aññamaññaṃ rakkhitā sippāni ceva dassessāma, lābhañca [lābhe ca (sī.)] lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’ti. Evaṃ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikaṃ etadavoca – ‘na kho panetaṃ, ācariya, evaṃ bhavissati. Tvaṃ, ācariya, attānaṃ rakkha, ahaṃ attānaṃ rakkhissāmi. Evaṃ mayaṃ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’’’ti. ‘‘So tattha ñāyo’’ti bhagavā etadavoca, ‘‘yathā medakathālikā antevāsī ācariyaṃ avoca. Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhati’’.

‘‘Kathañca , bhikkhave, attānaṃ rakkhanto paraṃ rakkhati? Āsevanāya, bhāvanāya, bahulīkammena – evaṃ kho, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati. Kathañca, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati? Khantiyā, avihiṃsāya, mettacittatāya, anudayatāya – evaṃ kho, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati. Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhatī’’ti. Navamaṃ.

10. Janapadakalyāṇīsuttaṃ

386. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya. ‘Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte. Janapadakalyāṇī naccati gāyatī’ti kho, bhikkhave, bhiyyosomattāya mahājanakāyo sannipateyya. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyya – ‘ayaṃ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṃ antarena ca janapadakalyāṇiyā pariharitabbo. Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati. Yattheva naṃ thokampi chaḍḍessati tattheva te siro pātessatī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ telapattaṃ amanasikaritvā bahiddhā pamādaṃ āhareyyā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cevettha attho – samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṃ satiyā adhivacanaṃ. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabba’’nti. Dasamaṃ.

Nālandavaggo dutiyo.

Tassuddānaṃ –

Mahāpuriso nālandaṃ, cundo celañca bāhiyo;

Uttiyo ariyo brahmā, sedakaṃ janapadena cāti.

3. Sīlaṭṭhitivaggo

1. Sīlasuttaṃ



以下是简体中文直译:
385. 有一次,世尊住在苏摩国的一个名叫舍达卡的苏摩人市镇。在那里,世尊对比丘们说:"比丘们,从前有一个杂技演员竖起竹竿,对他的学徒梅达卡塔利卡说:'来吧,朋友梅达卡塔利卡,爬上竹竿,站在我的肩上。'比丘们,梅达卡塔利卡学徒回答杂技演员说:'好的,老师',然后爬上竹竿,站在老师的肩上。比丘们,那时杂技演员对梅达卡塔利卡学徒说:'朋友梅达卡塔利卡,你保护我,我会保护你。这样我们互相守护、互相保护,就能展示技艺,获得利益,并安全地从竹竿上下来。'比丘们,听到这话,梅达卡塔利卡学徒对杂技演员说:'老师,这样是不行的。老师,你保护自己,我会保护自己。这样我们自我守护、自我保护,就能展示技艺,获得利益,并安全地从竹竿上下来。'"世尊说:"这里的正确方法就是梅达卡塔利卡学徒对老师所说的。比丘们,'我要保护自己'时,应当修习念处;'我要保护他人'时,应当修习念处。比丘们,保护自己就是保护他人,保护他人就是保护自己。"
"比丘们,如何保护自己就是保护他人呢?通过修习、培养和多作。比丘们,这就是保护自己就是保护他人。比丘们,如何保护他人就是保护自己呢?通过忍耐、无害、慈心和同情。比丘们,这就是保护他人就是保护自己。比丘们,'我要保护自己'时,应当修习念处;'我要保护他人'时,应当修习念处。比丘们,保护自己就是保护他人,保护他人就是保护自己。"第九。
10. 国色天香经
386. 如是我闻。有一次,世尊住在苏摩国的一个名叫舍达卡的苏摩人市镇。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊说:
"比丘们,假如有'国色天香,国色天香'的传言,比丘们,大众就会聚集。'那个国色天香舞蹈技艺高超,歌唱技艺高超。国色天香在跳舞唱歌。'比丘们,更多的大众会聚集。这时有一个人来了,他想活命,不想死,想快乐,厌恶痛苦。有人对他说:'喂,朋友,这里有一个装满油的碗,你必须在大众集会和国色天香之间携带它。一个持剑的人会跟在你后面。如果你洒出一点点,他就会砍下你的头。'比丘们,你们认为那个人会不注意那个油碗而分心于外界吗?""不会,尊者。"
"比丘们,我用这个比喻来说明意思。这里的意思是:装满油的碗是身念的代称。因此,比丘们,你们应当这样学习:'我们要培养、多修、常作、确立、坚持、熟练、善巧地修习身念。'比丘们,你们应当这样学习。"第十。
第二 那兰陀品。
其摘要如下:
大人、那兰陀、纯陀、衣服、婆醯耶、
郁低迦、圣者、梵天、舍达卡和国色天香。
3. 戒住品
1. 戒经

387. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – ‘‘yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’’ti?

‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo [ummaggo (sī. syā. kaṃ.)], bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘yānimāni āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’’’ti? ‘‘Evamāvuso’’ti. ‘‘Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā’’.

‘‘Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yānimāni , āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā’’ti. Paṭhamaṃ.

2. Ciraṭṭhitisuttaṃ

388. Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – ‘‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti?

‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’’ti? ‘‘Evamāvuso’’ti. ‘‘Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti’’.

‘‘Katamesaṃ catunnaṃ? Idhāvuso , bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Dutiyaṃ.

3. Parihānasuttaṃ



以下是简体中文直译:
387. 如是我闻。有一次,尊者阿难和尊者跋陀住在巴连弗邑(现在的巴特那)的鸡园。那时,尊者跋陀在傍晚从独处中起来,走到尊者阿难那里。到了之后,与尊者阿难相互问候。寒暄完毕后,坐在一旁。坐在一旁的尊者跋陀对尊者阿难说:"朋友阿难,世尊所说的这些善戒,世尊说这些善戒是为了什么目的?"
"很好,很好,朋友跋陀!朋友跋陀,你的思路很好,你的理解力很好,你的问题很好。你是这样问的:'朋友阿难,世尊所说的这些善戒,世尊说这些善戒是为了什么目的?'" "是的,朋友。" "朋友跋陀,世尊所说的这些善戒,世尊说这些善戒就是为了修习四念处。"
"哪四种?在此,朋友,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。朋友跋陀,世尊所说的这些善戒,世尊说这些善戒就是为了修习这四念处。"第一。
2. 长久住立经
388. 同样的缘起。坐在一旁的尊者跋陀对尊者阿难说:"朋友阿难,如来般涅槃后,正法不能长久住立的原因和条件是什么?朋友阿难,如来般涅槃后,正法能长久住立的原因和条件又是什么?"
"很好,很好,朋友跋陀!朋友跋陀,你的思路很好,你的理解力很好,你的问题很好。你是这样问的:'朋友阿难,如来般涅槃后,正法不能长久住立的原因和条件是什么?朋友阿难,如来般涅槃后,正法能长久住立的原因和条件又是什么?'" "是的,朋友。" "朋友,由于不修习、不多修四念处,如来般涅槃后,正法不能长久住立。朋友,由于修习、多修四念处,如来般涅槃后,正法能长久住立。"
"哪四种?在此,朋友,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。朋友,由于不修习、不多修这四念处,如来般涅槃后,正法不能长久住立。朋友,由于修习、多修这四念处,如来般涅槃后,正法能长久住立。"第二。
3. 退失经

389. Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – ‘‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti? Ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī’’ti?

‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti? Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī’’’ti? ‘‘Evamāvuso’’ti. ‘‘Catunnaṃ kho, āvuso , satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hoti’’.

‘‘Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hotī’’ti. Tatiyaṃ.

4. Suddhasuttaṃ

390. Sāvatthinidānaṃ. ‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā’’ti. Catutthaṃ.

5. Aññatarabrāhmaṇasuttaṃ

391. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti?

‘‘Catunnaṃ kho, brāhmaṇa, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.

‘‘Katamesaṃ catunnaṃ? Idha, brāhmaṇa, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti.

Evaṃ vutte so brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ , bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

6. Padesasuttaṃ



以下是简体中文直译:
389. 有一次,尊者阿难和尊者跋陀住在巴连弗邑(现在的巴特那)的鸡园。那时,尊者跋陀在傍晚从独处中起来,走到尊者阿难那里。到了之后,与尊者阿难相互问候。寒暄完毕后,坐在一旁。坐在一旁的尊者跋陀对尊者阿难说:"朋友阿难,正法退失的原因和条件是什么?朋友阿难,正法不退失的原因和条件又是什么?"
"很好,很好,朋友跋陀!朋友跋陀,你的思路很好,你的理解力很好,你的问题很好。你是这样问的:'朋友阿难,正法退失的原因和条件是什么?朋友阿难,正法不退失的原因和条件又是什么?'" "是的,朋友。" "朋友,由于不修习、不多修四念处,正法退失。朋友,由于修习、多修四念处,正法不退失。"
"哪四种?在此,朋友,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。朋友,由于不修习、不多修这四念处,正法退失。朋友,由于修习、多修这四念处,正法不退失。"第三。
4. 清净经
390. 舍卫城因缘。"比丘们,有四种念处。哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,这就是四种念处。"第四。
5. 某婆罗门经
391. 如是我闻。有一次,世尊住在舍卫城祇树给孤独园。那时,有一个婆罗门走到世尊那里。到了之后,与世尊相互问候。寒暄完毕后,坐在一旁。坐在一旁的那个婆罗门对世尊说:"尊者乔达摩,如来般涅槃后,正法不能长久住立的原因和条件是什么?尊者乔达摩,如来般涅槃后,正法能长久住立的原因和条件又是什么?"
"婆罗门,由于不修习、不多修四念处,如来般涅槃后,正法不能长久住立。婆罗门,由于修习、多修四念处,如来般涅槃后,正法能长久住立。"
"哪四种?在此,婆罗门,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。婆罗门,由于不修习、不多修这四念处,如来般涅槃后,正法不能长久住立。婆罗门,由于修习、多修这四念处,如来般涅槃后,正法能长久住立。"
听了这话,那个婆罗门对世尊说:"太好了,尊者乔达摩...请尊者乔达摩接受我为优婆塞,从今天起终生归依。"第五。
6. 部分经

392. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca anuruddho sākete viharanti kaṇḍakīvane [kaṇṭakīvane (sī. syā. kaṃ. pī.)]. Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhitā yenāyasmā aniruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘‘sekho, sekho’ti [sekkho sekkhoti (syā. kaṃ.)], āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, sekho hotī’’ti? ‘‘Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hoti’’.

‘‘Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hotī’’ti. Chaṭṭhaṃ.

7. Samattasuttaṃ

393. Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘‘asekho , asekho’ti, āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, asekho hotī’’ti? ‘‘Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hoti’’.

‘‘Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho , āvuso, catunnaṃ satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hotī’’ti. Sattamaṃ.

8. Lokasuttaṃ

394. Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘katamesaṃ, āvuso anuruddha, dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ [mahābhiññātaṃ (pī.)] patto’’ti? ‘‘Catunnaṃ , āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto’’.

‘‘Katamesaṃ catunnaṃ? Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ khvāhaṃ, āvuso , catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sahassaṃ lokaṃ abhijānāmī’’ti. Aṭṭhamaṃ.

9. Sirivaḍḍhasuttaṃ



以下是简体中文直译:
392. 有一次,尊者舍利弗、尊者大目犍连和尊者阿那律住在娑鸡多城的刺林。那时,尊者舍利弗和尊者大目犍连在傍晚从独处中起来,走到尊者阿那律那里。到了之后,与尊者阿那律相互问候。寒暄完毕后,坐在一旁。坐在一旁的尊者舍利弗对尊者阿那律说:"朋友阿那律,人们说'有学,有学'。朋友,到什么程度才是有学呢?" "朋友,由于部分修习四念处,就是有学。"
"哪四种?在此,朋友,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。朋友,由于部分修习这四念处,就是有学。"第六。
7. 完全经
393. 同样的缘起。坐在一旁的尊者舍利弗对尊者阿那律说:"朋友阿那律,人们说'无学,无学'。朋友,到什么程度才是无学呢?" "朋友,由于完全修习四念处,就是无学。"
"哪四种?在此,朋友,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。朋友,由于完全修习这四念处,就是无学。"第七。
8. 世间经
394. 同样的缘起。坐在一旁的尊者舍利弗对尊者阿那律说:"朋友阿那律,由于修习、多修哪些法,你获得了大神通?" "朋友,由于修习、多修四念处,我获得了大神通。"
"哪四种?在此,朋友,我对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。朋友,由于修习、多修这四念处,我获得了大神通。朋友,由于修习、多修这四念处,我能了知千世界。"第八。
9. 吉利瓦达经

395. Ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sirivaḍḍho [sirīvaḍḍho (ka.)] gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sirivaḍḍho gahapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda – ‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato ānandassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. ‘‘Evaṃ, bhante’’ti kho so puriso sirivaḍḍhassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca – ‘‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno, so āyasmato ānandassa pāde sirasā vandati. Evañca vadeti – ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando sirivaḍḍhaṃ gahapatiṃ etadavoca – ‘‘kacci te, gahapati, 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.

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti. Evañhi te, gahapati, sikkhitabba’’nti.

‘‘Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṃvijjanti, te dhammā [saṃvijjante ratanadhammā (sī.)] mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī’’ti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Anāgāmiphalaṃ tayā, gahapati, byākata’’nti. Navamaṃ.

10. Mānadinnasuttaṃ

396. Taṃyeva nidānaṃ. Tena kho pana samayena mānadinno gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho mānadinno gahapati aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa…pe… na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamoti. Evarūpāya cāhaṃ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī’’ti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Anāgāmiphalaṃ tayā, gahapati, byākata’’nti. Dasamaṃ.

Sīlaṭṭhitivaggo tatiyo.

Tassuddānaṃ –

Sīlaṃ ṭhiti parihānaṃ, suddhaṃ brāhmaṇapadesaṃ;

Samattaṃ loko sirivaḍḍho, mānadinnena te dasāti.

4. Ananussutavaggo

1. Ananussutasuttaṃ



以下是简体中文直译:
395. 有一次,尊者阿难住在王舍城竹林栗鼠feeding ground。那时,居士吉利瓦达生病,痛苦,重病。于是,居士吉利瓦达对一个人说:"来吧,朋友,去尊者阿难那里。到了之后,以我的名义顶礼尊者阿难的双足,说:'尊者,居士吉利瓦达生病,痛苦,重病。他顶礼尊者阿难的双足。'然后这样说:'尊者,请尊者阿难慈悲,到居士吉利瓦达的住处来。'" "是的,先生。"那个人回答居士吉利瓦达后,就去尊者阿难那里。到了之后,向尊者阿难礼拜,然后坐在一旁。坐在一旁的那个人对尊者阿难说:"尊者,居士吉利瓦达生病,痛苦,重病。他顶礼尊者阿难的双足。他这样说:'尊者,请尊者阿难慈悲,到居士吉利瓦达的住处来。'"尊者阿难以沉默表示同意。
然后,尊者阿难在上午穿好衣服,拿着衣钵,去居士吉利瓦达的住处。到了之后,坐在准备好的座位上。坐下后,尊者阿难对居士吉利瓦达说:"居士,你还好吗?能忍受吗?痛苦减轻,不增加吗?有减轻的迹象,不是增加吗?" "尊者,我不好,不能忍受。剧烈的痛苦在增加,不减轻;有增加的迹象,不是减轻。"
"那么,居士,你应当这样学习:'我将对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。'居士,你应当这样学习。"
"尊者,世尊所说的这四念处,这些法在我身上存在,我也在这些法中显现。尊者,我对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。尊者,世尊所说的这五下分结,我不见自己有任何未断的。" "居士,这是你的收获,这是你的善得!居士,你已经宣说了不还果。"第九。
10. 玛那丁那经
396. 同样的缘起。那时,居士玛那丁那生病,痛苦,重病。于是,居士玛那丁那对一个人说:"来吧,朋友...尊者,我不好,不能忍受。剧烈的痛苦在增加,不减轻;有增加的迹象,不是减轻。尊者,虽然我被这样的痛苦所触,我仍对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。尊者,世尊所说的这五下分结,我不见自己有任何未断的。" "居士,这是你的收获,这是你的善得!居士,你已经宣说了不还果。"第十。
第三 戒住品。
其摘要如下:
戒、住立、退失、清净、婆罗门、部分、
完全、世间、吉利瓦达、玛那丁那,这十经。
4. 未闻品
1. 未闻经

397. Sāvatthinidānaṃ . ‘‘‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.

‘‘‘Ayaṃ vedanāsu vedanānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ vedanāsu vedanānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘‘‘Ayaṃ citte cittānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ citte cittānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘‘‘Ayaṃ dhammesu dhammānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti. Paṭhamaṃ.

2. Virāgasuttaṃ

398. ‘‘Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti. Dutiyaṃ.

3. Viraddhasuttaṃ

399. ‘‘Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo [ariyo aṭṭhaṅkiko maggo (ka.) imasmiṃ yeva sutte dissati aṭṭhaṅgikotipadaṃ, na panāññattha iddhipāda anuruddhādīsu] sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yesaṃ kesañci , bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī’’ti. Tatiyaṃ.

4. Bhāvitasuttaṃ

400. ‘‘Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī’’ti. Catutthaṃ.

5. Satisuttaṃ



以下是简体中文直译:
397. 舍卫城因缘。"比丘们,'这是对身体随观身体',对于这些以前未闻的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。比丘们,'这对身体随观身体应当修习'...比丘们,'这对身体随观身体已修习',对于这些以前未闻的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。"
"比丘们,'这是对感受随观感受',对于这些以前未闻的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。比丘们,'这对感受随观感受应当修习'...比丘们,'这对感受随观感受已修习',对于这些以前未闻的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。"
"比丘们,'这是对心随观心',对于这些以前未闻的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。比丘们,'这对心随观心应当修习'...比丘们,'这对心随观心已修习',对于这些以前未闻的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。"
"比丘们,'这是对法随观法',对于这些以前未闻的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。比丘们,'这对法随观法应当修习'...比丘们,'这对法随观法已修习',对于这些以前未闻的法,我生起了眼,生起了智,生起了慧,生起了明,生起了光。"第一。
2. 离贪经
398. "比丘们,这四念处若修习、多修,必定导向彻底厌离、离贪、灭尽、寂静、证智、正觉、涅槃。"
"哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,这四念处若修习、多修,必定导向彻底厌离、离贪、灭尽、寂静、证智、正觉、涅槃。"第二。
3. 失误经
399. "比丘们,对任何人来说,若四念处失误,则导向苦灭的圣道也失误。比丘们,对任何人来说,若四念处成就,则导向苦灭的圣道也成就。"
"哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,对任何人来说,若这四念处失误,则导向苦灭的圣道也失误。比丘们,对任何人来说,若这四念处成就,则导向苦灭的圣道也成就。"第三。
4. 修习经
400. "比丘们,这四念处若修习、多修,必定导向从此岸到彼岸。"
"哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,这四念处若修习、多修,必定导向从此岸到彼岸。"第四。
5. 念经

401. Sāvatthinidānaṃ. ‘‘Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī’’.

‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

‘‘Kathañca , bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti , viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti , viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī’’ti. Pañcamaṃ.

6. Aññāsuttaṃ

402. ‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā. Imesaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Chaṭṭhaṃ.

7. Chandasuttaṃ

403. ‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato yo kāyasmiṃ chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

‘‘Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa vedanāsu vedanānupassino viharato yo vedanāsu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

‘‘Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa citte cittānupassino viharato yo cittamhi chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

‘‘Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hotī’’ti. Sattamaṃ.

8. Pariññātasuttaṃ

404. ‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyo pariññāto hoti. Kāyassa pariññātattā amataṃ sacchikataṃ hoti.

‘‘Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa vedanāsu vedanānupassino viharato vedanā pariññātā honti. Vedanānaṃ pariññātattā amataṃ sacchikataṃ hoti.

‘‘Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa citte cittānupassino viharato cittaṃ pariññātaṃ hoti. Cittassa pariññātattā amataṃ sacchikataṃ hoti.

‘‘Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti. Dhammānaṃ pariññātattā amataṃ sacchikataṃ hotī’’ti. Aṭṭhamaṃ.

9. Bhāvanāsuttaṃ

405. ‘‘Catunnaṃ , bhikkhave, satipaṭṭhānānaṃ bhāvanaṃ desessāmi. Taṃ suṇātha’’. ‘‘Katamā, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā’’ti. Navamaṃ.

10. Vibhaṅgasuttaṃ



以下是简体中文直译:
401. 舍卫城因缘。"比丘们,比丘应当具念、正知而住。这是我们对你们的教导。"
"比丘们,比丘如何具念?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,这就是比丘如何具念。"
"比丘们,比丘如何正知?在此,比丘们,比丘知道感受生起,知道感受存在,知道感受消失。知道寻生起,知道寻存在,知道寻消失。知道想生起,知道想存在,知道想消失。比丘们,这就是比丘如何正知。比丘们,比丘应当具念、正知而住。这是我们对你们的教导。"第五。
6. 智经
402. "比丘们,有四种念处。哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,这就是四种念处。比丘们,由于修习、多修这四种念处,可以期待两种果中的一种果:现法中的究竟智,或者有余依时的不还。"第六。
7. 欲经
403. "比丘们,有四种念处。哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧。当他对身体随观身体而住时,对身体的欲望被断除。由于欲望的断除,不死被证悟。"
"对感受随观感受而住,热诚、正知、具念,除去对世间的贪忧。当他对感受随观感受而住时,对感受的欲望被断除。由于欲望的断除,不死被证悟。"
"对心随观心而住,热诚、正知、具念,除去对世间的贪忧。当他对心随观心而住时,对心的欲望被断除。由于欲望的断除,不死被证悟。"
"对法随观法而住,热诚、正知、具念,除去对世间的贪忧。当他对法随观法而住时,对法的欲望被断除。由于欲望的断除,不死被证悟。"第七。
8. 遍知经
404. "比丘们,有四种念处。哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧。当他对身体随观身体而住时,身体被遍知。由于身体被遍知,不死被证悟。"
"对感受随观感受而住,热诚、正知、具念,除去对世间的贪忧。当他对感受随观感受而住时,感受被遍知。由于感受被遍知,不死被证悟。"
"对心随观心而住,热诚、正知、具念,除去对世间的贪忧。当他对心随观心而住时,心被遍知。由于心被遍知,不死被证悟。"
"对法随观法而住,热诚、正知、具念,除去对世间的贪忧。当他对法随观法而住时,法被遍知。由于法被遍知,不死被证悟。"第八。
9. 修习经
405. "比丘们,我将教导四念处的修习。请听。" "比丘们,什么是四念处的修习?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,这就是四念处的修习。"第九。
10. 分别经

406. ‘‘Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṃ. Taṃ suṇātha’’. ‘‘Katamañca, bhikkhave, satipaṭṭhānaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Idaṃ vuccati, bhikkhave, satipaṭṭhānaṃ’’.

‘‘Katamā ca, bhikkhave, satipaṭṭhānabhāvanā? Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṃ viharati, vayadhammānupassī kāyasmiṃ viharati, samudayavayadhammānupassī kāyasmiṃ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Samudayadhammānupassī vedanāsu viharati…pe… samudayadhammānupassī citte viharati… samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanā.

‘‘Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā’’ti. Dasamaṃ.

Ananussutavaggo catuttho.

Tassuddānaṃ –

Ananussutaṃ virāgo, viraddho bhāvanā sati;

Aññā chandaṃ pariññāya, bhāvanā vibhaṅgena cāti.

5. Amatavaggo

1. Amatasuttaṃ

407. Sāvatthinidānaṃ . ‘‘Catūsu, bhikkhave, satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṃ panassa. Katamesu catūsu? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesu, bhikkhave, catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṃ panassā’’ti. Paṭhamaṃ.

2. Samudayasuttaṃ

408. ‘‘Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Ko ca, bhikkhave, kāyassa samudayo? Āhārasamudayā kāyassa samudayo; āhāranirodhā kāyassa atthaṅgamo. Phassasamudayā vedanānaṃ samudayo; phassanirodhā vedanānaṃ atthaṅgamo. Nāmarūpasamudayā cittassa samudayo; nāmarūpanirodhā cittassa atthaṅgamo. Manasikārasamudayā dhammānaṃ samudayo; manasikāranirodhā dhammānaṃ atthaṅgamo’’ti. Dutiyaṃ.

3. Maggasuttaṃ



以下是简体中文直译:
406. "比丘们,我将为你们讲说念处、念处的修习和导向念处修习的道路。请听。" "比丘们,什么是念处?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受随观感受而住...对心随观心而住...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,这称为念处。"
"比丘们,什么是念处的修习?在此,比丘们,比丘对身体随观生起法而住,对身体随观灭去法而住,对身体随观生起灭去法而住,热诚、正知、具念,除去对世间的贪忧。对感受随观生起法而住...对心随观生起法而住...对法随观生起法而住,对法随观灭去法而住,对法随观生起灭去法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,这称为念处的修习。"
"比丘们,什么是导向念处修习的道路?就是这八支圣道,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。比丘们,这称为导向念处修习的道路。"第十。
第四 未闻品。
其摘要如下:
未闻、离贪、失误、修习、念、
智、欲、遍知、修习、分别。
5. 不死品
1. 不死经
407. 舍卫城因缘。"比丘们,你们应当在四念处中安住心。不要让不死失去。哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,你们应当在这四念处中安住心。不要让不死失去。"第一。
2. 生起经
408. "比丘们,我将讲说四念处的生起和消失。请听。比丘们,什么是身体的生起?由于食物的生起,身体生起;由于食物的灭尽,身体消失。由于触的生起,感受生起;由于触的灭尽,感受消失。由于名色的生起,心生起;由于名色的灭尽,心消失。由于作意的生起,法生起;由于作意的灭尽,法消失。"第二。
3. 道经

409. Sāvatthinidānaṃ . Tatra kho bhagavā bhikkhū āmantesi – ‘‘ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’’.

‘‘Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā bhikkhu vedanānupassī vihareyya…pe… citte vā bhikkhu cittānupassī vihareyya…pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.

‘‘Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘evametaṃ, bhagavā, evametaṃ, sugata! Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’’.

‘‘Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā…pe… citte vā …pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’’ti.

‘‘Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’’nti. tatiyaṃ;

4. Satisuttaṃ

410. ‘‘Sato , bhikkhave, bhikkhu vihareyya. Ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti. Sato, bhikkhave, bhikkhu vihareyya. Ayaṃ vo amhākaṃ anusāsanī’’ti. Catutthaṃ.

5. Kusalarāsisuttaṃ

411. ‘‘‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā.

‘‘Katame cattāro? Idha , bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… cittānupassī…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā’’ti. Pañcamaṃ.

6. Pātimokkhasaṃvarasuttaṃ



以下是简体中文直译:
409. 舍卫城因缘。在那里,世尊对比丘们说:"比丘们,有一次我住在优楼频螺(乌鲁维尔)尼连禅河边的阿阇波罗尼拘律树下,刚刚成佛。比丘们,当我独处静思时,心中生起这样的想法:'这是使众生清净、超越忧悲、灭尽苦忧、得正道、证涅槃的一乘道,即四念处。'"
"哪四种?比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;比丘对感受随观感受而住...比丘对心随观心而住...比丘对法随观法而住,热诚、正知、具念,除去对世间的贪忧。这是使众生清净、超越忧悲、灭尽苦忧、得正道、证涅槃的一乘道,即四念处。"
"比丘们,那时娑婆世界主梵天知道了我的心念,就像强壮的人伸直弯曲的手臂或弯曲伸直的手臂那样,从梵天界消失,出现在我面前。比丘们,娑婆世界主梵天偏袒右肩,向我合掌,对我说:'世尊,确实如此!善逝,确实如此!尊者,这是使众生清净、超越忧悲、灭尽苦忧、得正道、证涅槃的一乘道,即四念处。'"
"哪四种?尊者,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...尊者,比丘对法随观法而住,热诚、正知、具念,除去对世间的贪忧。尊者,这是使众生清净、超越忧悲、灭尽苦忧、得正道、证涅槃的一乘道,即四念处。"
"比丘们,娑婆世界主梵天说了这些。说完后,他又说:
'见尽生死者知一乘道,悲悯众生者了知此道;
过去以此道度过暴流,现在未来亦以此度流。'"第三。
4. 念经
410. "比丘们,比丘应当具念而住。这是我们对你们的教导。比丘们,比丘如何具念?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,这就是比丘如何具念。比丘们,比丘应当具念而住。这是我们对你们的教导。"第四。
5. 善聚经
411. "比丘们,若说'善聚',正确地说就是指四念处。比丘们,这整个善聚就是四念处。"
"哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,若说'善聚',正确地说就是指这四念处。比丘们,这整个善聚就是四念处。"第五。
6. 波罗提木叉律仪经

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

‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Idha tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesu. Yato kho tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharissasi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhissu sikkhāpadesu; tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.

‘‘Katame cattāro? Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti.

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Chaṭṭhaṃ.

7. Duccaritasuttaṃ

413. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Idha tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi. Vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi. Manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi. Yato kho tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi, manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi’’.

‘‘Katame cattāro? Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Sattamaṃ.

8. Mittasuttaṃ

414. ‘‘Ye , bhikkhave, anukampeyyātha, ye ca kho sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.

‘‘Katamesaṃ, catunnaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ye, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti. Aṭṭhamaṃ.

9. Vedanāsuttaṃ



以下是简体中文直译:
412. 有一位比丘来到世尊那里...坐在一旁后,那位比丘对世尊说:
"尊者,请世尊为我简要地说法,我听了世尊的法后,可以独处、远离、不放逸、热诚、专心而住。"
"那么,比丘,你应当先净化善法的根本。什么是善法的根本?在此,比丘,你应当守护波罗提木叉律仪而住,具足威仪行处,对微小的过失也见到危险,受持学处而学习。比丘,当你守护波罗提木叉律仪而住,具足威仪行处,对微小的过失也见到危险,受持学处而学习时,那时,比丘,你应当依戒、住戒而修习四念处。"
"哪四种?在此,比丘,你应当对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘,当你依戒、住戒而这样修习这四念处时,那时,比丘,无论是夜晚还是白天,你都可以期待在善法上增长,而不会退失。"
那位比丘欢喜、随喜世尊所说,从座位起来,礼敬世尊,右绕后离去。那位比丘独处、远离、不放逸、热诚、专心而住,不久就...为了善男子正确地从家出家而到非家的目的,那无上梵行的终极,现法自知、作证、具足而住。他了知:"生已尽,梵行已立,所作已办,不受后有。"那位比丘成为阿罗汉之一。第六。
7. 恶行经
413. 有一位比丘来到世尊那里..."尊者,请世尊为我简要地说法,我听了世尊的法后,可以独处、远离、不放逸、热诚、专心而住。" "那么,比丘,你应当先净化善法的根本。什么是善法的根本?在此,比丘,你应当断除身恶行,修习身善行。断除语恶行,修习语善行。断除意恶行,修习意善行。比丘,当你断除身恶行,修习身善行,断除语恶行,修习语善行,断除意恶行,修习意善行时,那时,比丘,你应当依戒、住戒而修习四念处。"
"哪四种?在此,比丘,你应当对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘,当你依戒、住戒而这样修习这四念处时,那时,比丘,无论是夜晚还是白天,你都可以期待在善法上增长,而不会退失。"...那位比丘成为阿罗汉之一。第七。
8. 朋友经
414. "比丘们,那些你们应当同情的,那些认为应当听从的朋友、同事、亲属、血亲,你们应当劝导他们、安置他们、建立他们于四念处的修习中。"
"哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,那些你们应当同情的,那些认为应当听从的朋友、同事、亲属、血亲,你们应当劝导他们、安置他们、建立他们于这四念处的修习中。"第八。
9. 感受经

415. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā.

‘‘Katame cattāro? Idha bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ime cattāro satipaṭṭhānā bhāvetabbā’’ti. Navamaṃ.

10. Āsavasuttaṃ

416. ‘‘Tayome , bhikkhave āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā. Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā.

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā’’ti. Dasamaṃ.

Amatavaggo pañcamo.

Tassuddānaṃ –

Amataṃ samudayo maggo, sati kusalarāsi ca;

Pātimokkhaṃ duccaritaṃ, mittavedanā āsavena cāti.

6. Gaṅgāpeyyālavaggo

1-12. Gaṅgānadīādisuttadvādasakaṃ

417-428. ‘‘Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

‘‘Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro’’ti vitthāretabbaṃ.

Gaṅgāpeyyālavaggo chaṭṭho.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Ete dve cha dvādasa honti, vaggo tena pavuccatīti.

7. Appamādavaggo

1-10. Tathāgatādisuttadasakaṃ

429-438. Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vāti vitthāretabbaṃ.

Appamādavaggo sattamo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sāro ca vassikaṃ;

Rājā candimasūriyā, vatthena dasamaṃ padanti.

8. Balakaraṇīyavaggo

1-12. Balādisuttadvādasakaṃ

439-450. Seyyathāpi , bhikkhave, ye keci balakaraṇīyā kammantā karīyantīti vitthāretabbaṃ.

Balakaraṇīyavaggo aṭṭhamo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

9. Esanāvaggo

1-10. Esanādisuttadasakaṃ

451-460. Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanāti vitthāretabbaṃ.

Esanāvaggo navamo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasināya cāti.

10. Oghavaggo

1-10. Uddhambhāgiyādisuttadasakaṃ

461-

以下是简体中文直译:
415. "比丘们,有这三种感受。哪三种?乐受、苦受、不苦不乐受 - 比丘们,这就是三种感受。比丘们,为了完全了知这三种感受,应当修习四念处。"
"哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,为了完全了知这三种感受,应当修习这四念处。"第九。
10. 漏经
416. "比丘们,有这三种漏。哪三种?欲漏、有漏、无明漏 - 比丘们,这就是三种漏。比丘们,为了断除这三种漏,应当修习四念处。"
"哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,为了断除这三种漏,应当修习这四念处。"第十。
第五 不死品。
其摘要如下:
不死、生起、道、念、善聚、
波罗提木叉、恶行、朋友、感受、漏。
6. 恒河广说品
1-12. 恒河等十二经
417-428. "比丘们,就像恒河向东倾斜、向东倾注、向东流向;同样地,比丘们,修习四念处、多修四念处的比丘,倾向涅槃、倾注涅槃、流向涅槃。"
"比丘们,比丘如何修习四念处、多修四念处而倾向涅槃、倾注涅槃、流向涅槃?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,这就是比丘如何修习四念处、多修四念处而倾向涅槃、倾注涅槃、流向涅槃。"应当详细说明。
第六 恒河广说品。
其摘要如下:
六向东倾斜,六倾斜向海;
这两个六成十二,因此称为一品。
7. 不放逸品
1-10. 如来等十经
429-438. "比丘们,凡是无足、二足、四足或多足的众生..."应当详细说明。
第七 不放逸品。
其摘要如下:
如来、足迹、屋顶、根、核心、茉莉、
国王、月亮和太阳、衣服为第十。
8. 力所作品
1-12. 力等十二经
439-450. "比丘们,就像任何需要力量才能完成的工作..."应当详细说明。
第八 力所作品。
其摘要如下:
力、种子、龙象、树、水瓶、树干、
虚空、两个云、船、客人、河。
9. 寻求品
1-10. 寻求等十经
451-460. "比丘们,有这三种寻求。哪三种?欲寻求、有寻求、梵行寻求..."应当详细说明。
第九 寻求品。
其摘要如下:
寻求、种类、漏、有、三种苦、
荒秽、垢、障碍、受、爱、渴。
10. 暴流品
1-10. 上分等十经
461-

470. ‘‘Pañcimāni , bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro satipaṭṭhānā bhāvetabbā.

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro satipaṭṭhānā bhāvetabbā’’ti.

(Yathā maggasaṃyuttaṃ tathā satipaṭṭhānasaṃyuttaṃ vitthāretabbaṃ).

Oghavaggo dasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.


以下是简体中文直译:
461-470. "比丘们,有这五种上分结。哪五种?色贪、无色贪、慢、掉举、无明 - 比丘们,这就是五种上分结。比丘们,为了证知、遍知、彻底灭尽、断除这五种上分结,应当修习四念处。"
"哪四种?在此,比丘们,比丘对身体随观身体而住,热诚、正知、具念,除去对世间的贪忧;对感受...对心...对法随观法而住,热诚、正知、具念,除去对世间的贪忧。比丘们,为了证知、遍知、彻底灭尽、断除这五种上分结,应当修习这四念处。"
(应当像道相应那样详细说明念处相应。)
第十 暴流品。
其摘要如下:
暴流、轭、取、系、随眠、
五欲功德、盖、蕴、下分和上分。


Satipaṭṭhānasaṃyuttaṃ tatiyaṃ.

以下是简体中文直译:
第三 念处相应。



