3. Pañcaṅgikavaggo

1. Paṭhamaagāravasuttaṃ

21. ‘‘So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ [sekkhaṃ (ka.)] dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sīlāni aparipūretvā sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī’ti ṭhānametaṃ vijjati. ‘Sīlāni paripūretvā sammādiṭṭhiṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī’ti ṭhānametaṃ vijjatī’’ti. Paṭhamaṃ.

2. Dutiyaagāravasuttaṃ

22. ‘‘So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sekhaṃ dhammaṃ aparipūretvā sīlakkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sīlakkhandhaṃ aparipūretvā samādhikkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Samādhikkhandhaṃ aparipūretvā paññākkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

‘‘So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. Sekhaṃ dhammaṃ paripūretvā sīlakkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sīlakkhandhaṃ paripūretvā samādhikkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Samādhikkhandhaṃ paripūretvā paññākkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjatī’’ti. Dutiyaṃ.

3. Upakkilesasuttaṃ

23. ‘‘Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya. Katame pañca? Ayo, lohaṃ, tipu, sīsaṃ, sajjhaṃ [sajjhu (sī.)] – ime kho, bhikkhave, pañca jātarūpassa upakkilesā , yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya. Yato ca kho, bhikkhave, jātarūpaṃ imehi pañcahi upakkilesehi vimuttaṃ [vippamuttaṃ (sī.)] hoti, taṃ hoti jātarūpaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya. Yassā yassā ca [yassa kassaci (syā. pī.)] piḷandhanavikatiyā ākaṅkhati – yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya [gīveyyakena (syā. kaṃ. ka., a. ni. 

3. 五支品
1. 第一不恭敬经
"诸比丘,那个不恭敬、不顺从、不和善共住的比丘,'将在同修中圆满行为规范'是不可能的。'不圆满行为规范而圆满有学法'是不可能的。'不圆满有学法而圆满戒'是不可能的。'不圆满戒而圆满正见'是不可能的。'不圆满正见而圆满正定'是不可能的。
诸比丘,那个恭敬、顺从、和善共住的比丘,'将在同修中圆满行为规范'是可能的。'圆满行为规范后将圆满有学法'是可能的。'圆满有学法后将圆满戒'是可能的。'圆满戒后将圆满正见'是可能的。'圆满正见后将圆满正定'是可能的。"第一。
2. 第二不恭敬经
"诸比丘,那个不恭敬、不顺从、不和善共住的比丘,'将在同修中圆满行为规范'是不可能的。'不圆满行为规范而圆满有学法'是不可能的。'不圆满有学法而圆满戒蕴'是不可能的。'不圆满戒蕴而圆满定蕴'是不可能的。'不圆满定蕴而圆满慧蕴'是不可能的。
诸比丘,那个恭敬、顺从、和善共住的比丘,'将在同修中圆满行为规范'是可能的。'圆满行为规范后将圆满有学法'是可能的。'圆满有学法后将圆满戒蕴'是可能的。'圆满戒蕴后将圆满定蕴'是可能的。'圆满定蕴后将圆满慧蕴'是可能的。"第二。
3. 杂染经
"诸比丘,有这五种黄金的杂染,被这些杂染污染的黄金既不柔软,也不适合加工,不闪耀,易碎,不适合制作。哪五种?铁、铜、锡、铅、银 - 诸比丘,这就是黄金的五种杂染,被这些杂染污染的黄金既不柔软,也不适合加工,不闪耀,易碎,不适合制作。诸比丘,当黄金从这五种杂染中解脱时,它就变得柔软、适合加工、闪耀、不易碎,适合制作。无论想要制作什么装饰品 - 无论是戒指、耳环、项链

3.102)] yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

‘‘Evamevaṃ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya. Katame pañca? Kāmacchando, byāpādo, thinamiddhaṃ [thīnamiddhaṃ (sī. syā. kaṃ. pī.)], uddhaccakukkuccaṃ, vicikicchā – ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya. Yato ca kho, bhikkhave, cittaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye [candimasuriye (sī. syā. kaṃ. pī.)] evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ [parāmaseyyaṃ (ka.)] parimajjeyyaṃ yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ, samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ, saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ, mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ, sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ, samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ, vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.



这样确实，比丘们，有五种心的污垢，被这些污垢污染的心既不柔软，也不适于工作，也不光明，而且易碎，不能正确地定下来以灭尽诸漏。哪五种?贪欲、嗔恨、昏沉睡眠、掉举恶作、疑惑 - 比丘们，这就是五种心的污垢，被这些污垢污染的心既不柔软，也不适于工作，也不光明，而且易碎，不能正确地定下来以灭尽诸漏。但是，比丘们，当心从这五种污垢中解脱出来时，那心就变得柔软、适于工作、光明、不易碎，能正确地定下来以灭尽诸漏。对于任何应以神通证知的法，他的心转向以神通证知时，在那里他就能获得亲身经验的能力，只要有适当的基础。
如果他希望:"愿我体验各种神通:一身变多身,多身变一身;显现、隐形;穿墙过壁、穿山越岭,如行空中;出没于地中,如在水中;行走水面不沉没,如履平地;结跏趺坐飞行虚空,如有翼之鸟;以手触摸抚摸这样大神通力、大威力的日月;乃至以身自在行至梵天界。"在那里他就能获得亲身经验的能力,只要有适当的基础。
如果他希望:"愿我以清净超人的天耳界,听到两种声音 - 天上的和人间的,远处的和近处的。"在那里他就能获得亲身经验的能力,只要有适当的基础。
如果他希望:"愿我以心识别其他众生、其他人的心 - 有贪欲的心我知道是有贪欲的心,离贪欲的心我知道是离贪欲的心;有嗔恨的心我知道是有嗔恨的心,离嗔恨的心我知道是离嗔恨的心;有愚痴的心我知道是有愚痴的心,离愚痴的心我知道是离愚痴的心;收缩的心我知道是收缩的心,散乱的心我知道是散乱的心;广大的心我知道是广大的心,不广大的心我知道是不广大的心;有上的心我知道是有上的心,无上的心我知道是无上的心;定的心我知道是定的心,不定的心我知道是不定的心;解脱的心我知道是解脱的心,未解脱的心我知道是未解脱的心。"在那里他就能获得亲身经验的能力,只要有适当的基础。
如果他希望:"愿我忆念种种宿世,即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫:'在那里我有如是名、如是种姓、如是容貌、如是食物、如是苦乐感受、如是寿量。我从那里死后生到那里。在那里我又有如是名、如是种姓、如是容貌、如是食物、如是苦乐感受、如是寿量。我从那里死后生到这里。'如是忆念种种宿世的状况和细节。"在那里他就能获得亲身经验的能力,只要有适当的基础。


‘‘So sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti. Tatiyaṃ.

4. Dussīlasuttaṃ

24.[a. ni. 5.168; 6.50; 7.65] ‘‘Dussīlassa , bhikkhave, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi , bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati; evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

‘‘Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati; evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassana’’nti. Catutthaṃ.

5. Anuggahitasuttaṃ

25. ‘‘Pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca.

‘‘Katamehi pañcahi? Idha , bhikkhave, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā’’ti. Pañcamaṃ.

6. Vimuttāyatanasuttaṃ



如果他希望:"愿我以清净超人的天眼,看见众生死时生时,低贱的高贵的,美丽的丑陋的,幸运的不幸的,了知众生随业而行 - '这些尊贵的众生具足身恶行、语恶行、意恶行,诽谤圣者,持邪见,行邪见业,他们身坏命终后,生于恶趣、恶道、堕处、地狱;或者这些尊贵的众生具足身善行、语善行、意善行,不诽谤圣者,持正见,行正见业,他们身坏命终后,生于善趣、天界。'如是以清净超人的天眼,看见众生死时生时,低贱的高贵的,美丽的丑陋的,幸运的不幸的,了知众生随业而行。"在那里他就能获得亲身经验的能力,只要有适当的基础。
如果他希望:"愿我以诸漏尽,于现法中自证知、作证、具足住于无漏心解脱、慧解脱。"在那里他就能获得亲身经验的能力,只要有适当的基础。"第三。
4. 破戒经
比丘们,对于破戒者、戒行缺失者,正定的近因已被破坏;正定不存在时,对于正定缺失者,如实知见的近因已被破坏;如实知见不存在时,对于如实知见缺失者,厌离离欲的近因已被破坏;厌离离欲不存在时,对于厌离离欲缺失者,解脱知见的近因已被破坏。比丘们,就像一棵树枝叶缺失。它的树皮不能圆满生长,它的外皮不能圆满生长,它的内皮不能圆满生长,它的心材不能圆满生长。同样地,比丘们,对于破戒者、戒行缺失者,正定的近因已被破坏;正定不存在时,对于正定缺失者,如实知见的近因已被破坏;如实知见不存在时,对于如实知见缺失者,厌离离欲的近因已被破坏;厌离离欲不存在时,对于厌离离欲缺失者,解脱知见的近因已被破坏。
比丘们,对于持戒者、戒行具足者,正定的近因具足;正定存在时,对于正定具足者,如实知见的近因具足;如实知见存在时,对于如实知见具足者,厌离离欲的近因具足;厌离离欲存在时,对于厌离离欲具足者,解脱知见的近因具足。比丘们,就像一棵树枝叶具足。它的树皮能圆满生长,它的外皮能圆满生长,它的内皮能圆满生长,它的心材能圆满生长。同样地,比丘们,对于持戒者、戒行具足者,正定的近因具足;正定存在时,对于正定具足者,如实知见的近因具足;如实知见存在时,对于如实知见具足者,厌离离欲的近因具足;厌离离欲存在时,对于厌离离欲具足者,解脱知见的近因具足。"第四。
5. 支持经
"比丘们,正见由五支所支持时,能结出心解脱之果及心解脱之果的利益,能结出慧解脱之果及慧解脱之果的利益。
哪五支?在此,比丘们,正见由戒所支持,由闻所支持,由讨论所支持,由止所支持,由观所支持。比丘们,正见由这五支所支持时,能结出心解脱之果及心解脱之果的利益,能结出慧解脱之果及慧解脱之果的利益。"第五。
6. 解脱处经

26. ‘‘Pañcimāni , bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Katamāni pañca? Idha, bhikkhave, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ [pāmujjaṃ (sī. syā. kaṃ.) dī. ni. 

6. 解脱处经
26. "比丘们,有五种解脱处,在那里,不放逸、热忱、专注地安住的比丘,未解脱的心得以解脱,未尽的漏得以灭尽,未达到的无上安稳得以达到。
哪五种?在此,比丘们,导师或某位值得尊敬的同梵行者为比丘说法。比丘们,当导师或某位值得尊敬的同梵行者为那位比丘说法时,他对那法义有所体会,对那法有所体会。当他对法义有所体会,对法有所体会时,欢喜生起。


3.322] jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti [vediyati (sī.)]. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, paṭhamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, dutiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. Yathā yathā, bhikkhave , bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, tatiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino…pe… yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, catutthaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.


欢喜者生起喜悦。喜悦者身体轻安。身体轻安者感受乐。乐者的心得定。比丘们,这是第一种解脱处,在那里,不放逸、热忱、专注地安住的比丘,未解脱的心得以解脱,未尽的漏得以灭尽,未达到的无上安稳得以达到。
再者,比丘们,不是导师为比丘说法,也不是某位值得尊敬的同梵行者为比丘说法,而是比丘如其所闻、所学的法为他人详细讲说。比丘们,当比丘如其所闻、所学的法为他人详细讲说时,他对那法义有所体会,对那法有所体会。当他对法义有所体会,对法有所体会时,欢喜生起。欢喜者生起喜悦。喜悦者身体轻安。身体轻安者感受乐。乐者的心得定。比丘们,这是第二种解脱处,在那里,不放逸、热忱、专注地安住的比丘,未解脱的心得以解脱,未尽的漏得以灭尽,未达到的无上安稳得以达到。
再者,比丘们,不是导师为比丘说法,也不是某位值得尊敬的同梵行者为比丘说法,也不是比丘如其所闻、所学的法为他人详细讲说,而是比丘如其所闻、所学的法详细诵读。比丘们,当比丘如其所闻、所学的法详细诵读时,他对那法义有所体会,对那法有所体会。当他对法义有所体会,对法有所体会时,欢喜生起。欢喜者生起喜悦。喜悦者身体轻安。身体轻安者感受乐。乐者的心得定。比丘们,这是第三种解脱处,在那里,不放逸、热忱、专注地安住的比丘......得以达到无上安稳。
再者,比丘们,不是导师为比丘说法,也不是某位值得尊敬的同梵行者为比丘说法,也不是比丘如其所闻、所学的法为他人详细讲说,也不是比丘如其所闻、所学的法详细诵读;而是比丘如其所闻、所学的法在心中思维、深思、以意观察。比丘们,当比丘如其所闻、所学的法在心中思维、深思、以意观察时,他对那法义有所体会,对那法有所体会。当他对法义有所体会,对法有所体会时,欢喜生起。欢喜者生起喜悦。喜悦者身体轻安。身体轻安者感受乐。乐者的心得定。比丘们,这是第四种解脱处,在那里,不放逸、热忱、专注地安住的比丘,未解脱的心得以解脱,未尽的漏得以灭尽,未达到的无上安稳得以达到。


‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti , nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Yathā yathā, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, pañcamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti. Chaṭṭhaṃ.

7. Samādhisuttaṃ

27. ‘‘Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā. Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ pañca ñāṇāni paccattaññeva uppajjanti. Katamāni pañca? ‘Ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi akāpurisasevito’ti [mahāpurisasevitoti (ka.)] paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na saṅkhāraniggayhavāritagato’ti [na ca sasaṅkhāraniggayhavāritappatitoti (sī.), na ca sasaṅkhāraniggayhavāritapattoti (syā.), na ca sasaṅkhāraniggayhavārivāvaṭoti (ka.), na sasaṅkhāraniggayhavāriyādhigatoti (?) dī. ni. 3.355; a. ni. 3.102; 9.27] paccattaññeva ñāṇaṃ uppajjati, ‘sato kho panāhaṃ imaṃ samāpajjāmi sato vuṭṭhahāmī’ti [so kho panāhaṃ imaṃ samādhiṃ satova samāpajjāmi, sato uṭṭhahāmīti (sī. syā. kaṃ.)] paccattaññeva ñāṇaṃ uppajjati.

‘‘Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā. Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ imāni pañca ñāṇāni paccattaññeva uppajjantī’’ti. Sattamaṃ.

8. Pañcaṅgikasuttaṃ



再者,比丘们,不是导师为比丘说法,也不是某位值得尊敬的同梵行者为比丘说法,也不是比丘如其所闻、所学的法为他人详细讲说,也不是比丘如其所闻、所学的法详细诵读,也不是比丘如其所闻、所学的法在心中思维、深思、以意观察;而是比丘对某种定相善加把握,善加作意,善加记忆,以慧善加通达。比丘们,当比丘对某种定相善加把握,善加作意,善加记忆,以慧善加通达时,他对那法义有所体会,对那法有所体会。当他对法义有所体会,对法有所体会时,欢喜生起。欢喜者生起喜悦。喜悦者身体轻安。身体轻安者感受乐。乐者的心得定。比丘们,这是第五种解脱处,在那里,不放逸、热忱、专注地安住的比丘,未解脱的心得以解脱,未尽的漏得以灭尽,未达到的无上安稳得以达到。
比丘们,这就是五种解脱处,在那里,不放逸、热忱、专注地安住的比丘,未解脱的心得以解脱,未尽的漏得以灭尽,未达到的无上安稳得以达到。"第六。
7. 定经
27. "比丘们,你们应当修习无量定,要谨慎、具念。比丘们,对于修习无量定、谨慎、具念的人,五种智慧会在自身中生起。哪五种?'这定是现在安乐且未来有乐报'的智慧在自身中生起,'这定是圣者的、无欲的'的智慧在自身中生起,'这定是非凡夫所行的'的智慧在自身中生起,'这定是寂静、殊胜、寂止所得、达到专一,不是由制伏行为而得到的'的智慧在自身中生起,'我具念地入此定,具念地出此定'的智慧在自身中生起。
比丘们,你们应当修习无量定,要谨慎、具念。比丘们,对于修习无量定、谨慎、具念的人,这五种智慧会在自身中生起。"第七。
8. 五支经

28. ‘‘Ariyassa , bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā? Idha, bhikkhave , bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako [nahāpako (sī. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi [sāssa nahānīyapiṇḍī (sī. syā. kaṃ.)] snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ paṭhamā bhāvanā.

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca kālena kālaṃ sammā dhāraṃ nānuppaveccheyya [devo ca na kālena… anupaveccheyya (dī. ni. 1.227 ādayo; ma. ni. 

28. "比丘们,我将教导你们修习圣者的五支正定。请谛听,善加作意,我将说法。""是的,尊者。"那些比丘回答世尊。世尊如此说道:
"比丘们,什么是修习圣者的五支正定?在此,比丘们,比丘远离欲乐......进入并安住于初禅。他以离生喜乐浸润、遍满、充满、遍布此身,全身无有任何部分不被离生喜乐所遍满。比丘们,就像熟练的洗浴师或洗浴师的弟子,在铜盆中撒上沐浴粉,然后洒水揉搓,使之成为一团沐浴球,内外都被水分浸透,但不至于滴水。同样地,比丘们,比丘以离生喜乐浸润、遍满、充满、遍布此身,全身无有任何部分不被离生喜乐所遍满。比丘们,这是圣者五支正定的第一种修习。
再者,比丘们,比丘平息寻伺......进入并安住于第二禅。他以定生喜乐浸润、遍满、充满、遍布此身,全身无有任何部分不被定生喜乐所遍满。比丘们,就像有一个深潭,水从底部涌出。它既没有从东方流入的水源,也没有从西方流入的水源,也没有从北方流入的水源,也没有从南方流入的水源,天也不时降下适量的雨水。

2.251 ādayo]. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ dutiyā bhāvanā.

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni. Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni; nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ tatiyā bhāvanā.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa; nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ catutthā bhāvanā.

‘‘Puna caparaṃ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Seyyathāpi, bhikkhave, aññova aññaṃ [añño vā aññaṃ vā (sī.), añño vā aññaṃ (syā. kaṃ.), añño aññaṃ (?)] paccavekkheyya, ṭhito vā nisinnaṃ paccavekkheyya, nisinno vā nipannaṃ paccavekkheyya. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ pañcamā [pañcamī (sī.)] bhāvanā. Evaṃ bhāvite kho , bhikkhave, bhikkhu [evaṃ bhāvite kho bhikkhave (sī.)] ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo . Tamenaṃ balavā puriso yato yato āvajjeyya [āvaṭṭeyya (syā. kaṃ.)], āgaccheyya udaka’’nti? ‘‘Evaṃ, bhante’’ . ‘‘Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṃsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āliṃ muñceyya, āgaccheyya udaka’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa…pe… sati sati āyatane.


然而,从那深潭中涌出的冷水流会浸润、遍满、充满、遍布整个深潭,使得整个深潭无有任何部分不被冷水所遍满。同样地,比丘们,比丘以定生喜乐浸润、遍满、充满、遍布此身,全身无有任何部分不被定生喜乐所遍满。比丘们,这是圣者五支正定的第二种修习。
再者,比丘们,比丘离喜......进入并安住于第三禅。他以离喜之乐浸润、遍满、充满、遍布此身,全身无有任何部分不被离喜之乐所遍满。比丘们,就像在青莲池、红莲池或白莲池中,有些青莲、红莲或白莲生于水中、长于水中、不出水面,沉在水下。它们从顶端到根部都被冷水浸透、遍满、充满、遍布,无有任何部分不被冷水所遍满。同样地,比丘们,比丘以离喜之乐浸润、遍满、充满、遍布此身,全身无有任何部分不被离喜之乐所遍满。比丘们,这是圣者五支正定的第三种修习。
再者,比丘们,比丘舍乐......进入并安住于第四禅。他以清净遍净之心遍满此身而坐,全身无有任何部分不被清净遍净之心所遍满。比丘们,就像有人以白布包裹全身包括头部而坐,全身无有任何部分不被白布所覆盖。同样地,比丘们,比丘以清净遍净之心遍满此身而坐,全身无有任何部分不被清净遍净之心所遍满。比丘们,这是圣者五支正定的第四种修习。
再者,比丘们,比丘善把握、善作意、善忆持、以慧善通达观察相。比丘们,就像一个人观察另一个人,站着的人观察坐着的人,或坐着的人观察躺着的人。同样地,比丘们,比丘善把握、善作意、善忆持、以慧善通达观察相。比丘们,这是圣者五支正定的第五种修习。比丘们,当比丘如此修习、多修习圣者的五支正定时,对于任何应以神通证知的法,他的心转向以神通证知时,在那里他就能获得亲身经验的能力,只要有适当的基础。
比丘们,就像一个水罐,装满水至边缘,乌鸦都能饮用,放在架子上。如果一个强壮的人从任何方向倾斜它,水会流出来吗?""是的,尊者。""同样地,比丘们,当比丘如此修习、多修习圣者的五支正定时,对于任何应以神通证知的法,他的心转向以神通证知时,在那里他就能获得亲身经验的能力,只要有适当的基础。
比丘们,就像在平地上有一个四方形的池塘,四周有堤防,装满水至边缘,乌鸦都能饮用。如果一个强壮的人从任何方向打开堤防,水会流出来吗?""是的,尊者。""同样地,比丘们,当比丘如此修习、多修习圣者的五支正定时,对于任何应以神通证知的法......只要有适当的基础。


‘‘Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe [cātummahāpathe (sī. pī.), catummahāpathe (syā. kaṃ.)] ājaññaratho yutto assa ṭhito odhastapatodo . Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace akaṅkhati – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti. Aṭṭhamaṃ.

9. Caṅkamasuttaṃ

29. ‘‘Pañcime, bhikkhave, caṅkame ānisaṃsā. Katame pañca? Addhānakkhamo hoti, padhānakkhamo hoti, appābādho hoti, asitaṃ pītaṃ khāyitaṃ sāyitaṃ sammā pariṇāmaṃ gacchati, caṅkamādhigato samādhi ciraṭṭhitiko hoti. Ime kho, bhikkhave, pañca caṅkame ānisaṃsā’’ti. Navamaṃ.

10. Nāgitasuttaṃ

30. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā [icchānaṅgalikā (sī.) a. ni. 6.42; a. ni. 

比丘们,就像在平坦的地面上,四通八达的十字路口,有一辆系好的良种马车停在那里,鞭子放在车上。一位熟练的驭者、调马师登上车,左手握缰绳,右手拿鞭子,就能随心所欲地驾驶前进或后退。同样地,比丘们,当比丘如此修习、多修习圣者的五支正定时,对于任何应以神通证知的法,他的心转向以神通证知时,在那里他就能获得亲身经验的能力,只要有适当的基础。
如果他希望:'愿我体验种种神通:一身变多身......乃至以身自在力达到梵天界。'在那里他就能获得亲身经验的能力,只要有适当的基础。
如果他希望:'愿我以清净超人的天耳,听到人天两界远近的声音。'在那里他就能获得亲身经验的能力,只要有适当的基础。
如果他希望:'愿我以心识别其他众生、其他人的心:有贪的心知是有贪的心,离贪的心知是离贪的心,有嗔的心......离嗔的心......有痴的心......离痴的心......收缩的心......散乱的心......广大的心......不广大的心......有上的心......无上的心......定的心......不定的心......解脱的心......未解脱的心知是未解脱的心。'在那里他就能获得亲身经验的能力,只要有适当的基础。
如果他希望:'愿我忆念种种宿世,即一生、二生......如是忆念种种宿世的状况与细节。'在那里他就能获得亲身经验的能力,只要有适当的基础。
如果他希望:'愿我以清净超人的天眼......了知众生随业而行。'在那里他就能获得亲身经验的能力,只要有适当的基础。
如果他希望:'愿我以诸漏尽,于现法中自证知、作证、具足住于无漏心解脱、慧解脱。'在那里他就能获得亲身经验的能力,只要有适当的基础。"第八。
9. 经行经
29. "比丘们,经行有五种利益。哪五种?能耐长途跋涉,能耐精进,少病,所吃所喝所咀嚼所品尝的能良好消化,经行所得的定力能持久。比丘们,这就是经行的五种利益。"第九。
10. 那吉多经
30. 如是我闻。一时,世尊与大比丘僧团一起在俱萨罗国游行,来到一个名叫伊车能伽罗的俱萨罗国婆罗门村。那时,世尊住在伊车能伽罗的伊车能伽罗林中。伊车能伽罗的

8.86] brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddamahāsaddā.

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – ‘‘ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā’’ti. ‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ [sohaṃ (ka.), so (syā. kaṃ.)] mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā’’ti.

‘‘Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni bhagavā gamissati taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa’’nti.

‘‘Māhaṃ , nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya. Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo – eso tassa nissando. Piyānaṃ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā – eso tassa nissando. Asubhanimittānuyogaṃ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā [paṭikkūlatā (sī.), paṭikkūlyatā (syā. kaṃ.)] saṇṭhāti – eso tassa nissando. Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti – eso tassa nissando. Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti – eso tassa nissando’’ti. Dasamaṃ.

Pañcaṅgikavaggo tatiyo.


8.86] brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddamahāsaddā.

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – ‘‘ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā’’ti. ‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ [sohaṃ (ka.), so (syā. kaṃ.)] mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā’’ti.

‘‘Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni bhagavā gamissati taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa’’nti.

‘‘Māhaṃ , nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya. Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo – eso tassa nissando. Piyānaṃ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā – eso tassa nissando. Asubhanimittānuyogaṃ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā [paṭikkūlatā (sī.), paṭikkūlyatā (syā. kaṃ.)] saṇṭhāti – eso tassa nissando. Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti – eso tassa nissando. Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti – eso tassa nissando’’ti. Dasamaṃ.

Pañcaṅgikavaggo tatiyo.



以下是简体中文直译:
8.86] 婆罗门和居士们(说):"确实,尊敬的乔达摩沙门,释迦族之子,从释迦族出家,来到了伊车能伽罗(Icchānaṅgala);他住在伊车能伽罗的伊车能伽罗林中。关于这位尊敬的乔达摩,如此美好的名声已经传开 - 他是世尊、阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。他以自己的智慧证悟并宣说这个包括天、魔、梵天、沙门、婆罗门、天、人的世界。他宣说的法义,初善、中善、后善,有义理、有文采,显示完全圆满清净的梵行。见到这样的阿罗汉是很好的。"于是,伊车能伽罗的婆罗门和居士们在那夜过后,带着大量的硬食和软食,来到伊车能伽罗林;到达后,站在外门处,发出高声大叫。
那时,尊者那祇多是世尊的侍者。世尊对尊者那祇多说:"那祇多,是谁在高声大叫?好像渔夫在捕鱼一样。""世尊,是这些伊车能伽罗的婆罗门和居士们带着大量的硬食和软食,站在外门处,为了世尊和比丘僧团。""那祇多,愿我不要遇到名声,愿名声不要遇到我。那祇多,如果有人不能随意、不费力、不困难地获得出离之乐、远离之乐、寂静之乐、正觉之乐,而我能随意、不费力、不困难地获得出离之乐、远离之乐、寂静之乐、正觉之乐。他会喜欢那粪便之乐、睡眠之乐、利养恭敬称赞之乐。"
"世尊,请接受吧,善逝,请接受吧;世尊,现在是接受的时候了。无论世尊现在去哪里,婆罗门和居士们,城镇和乡村的人都会倾向于那里。世尊,就像大雨滴落时,水会向低处流;同样地,世尊,无论世尊现在去哪里,婆罗门和居士们,城镇和乡村的人都会倾向于那里。这是为什么呢?因为世尊的戒和慧是如此。"
"那祇多,愿我不要遇到名声,愿名声不要遇到我。那祇多,如果有人不能随意、不费力、不困难地获得出离之乐、远离之乐、寂静之乐、正觉之乐,而我能随意、不费力、不困难地获得出离之乐、远离之乐、寂静之乐、正觉之乐。他会喜欢那粪便之乐、睡眠之乐、利养恭敬称赞之乐。那祇多,对于吃喝咀嚼品尝过的东西,大小便是它的结果。那祇多,对于所爱之物的变化和改变,会产生悲伤、哀叹、痛苦、忧愁和绝望 - 这是它的结果。那祇多,对于专注于不净相的人,对于净相会建立厌恶 - 这是它的结果。那祇多,对于在六触处观无常而住的人,对触会建立厌恶 - 这是它的结果。那祇多,对于在五取蕴中观生灭而住的人,对取会建立厌恶 - 这是它的结果。"第十。
第三 五支品。


Tassuddānaṃ –

Dve agāravupakkilesā, dussīlānuggahitena ca;

Vimuttisamādhipañcaṅgikā, caṅkamaṃ nāgitena cāti.

以下是简体中文直译:
其摘要:
两个在家的污染，以及不道德的支持，
解脱、定、五支，
经行，以及那祇多。


