3. Anuttariyavaggo

1. Sāmakasuttaṃ

21. Ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāmake pokkharaṇiyāyaṃ. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ pokkharaṇiyaṃ obhāsetvā yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca –

‘‘Tayome, bhante, dhammā bhikkhuno parihānāya saṃvattanti. Katame tayo? Kammārāmatā, bhassārāmatā , niddārāmatā – ime kho, bhante, tayo dhammā bhikkhuno parihānāya saṃvattantī’’ti. Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā ‘‘samanuñño me satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ pokkharaṇiyaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘tayome, bhante, dhammā bhikkhuno parihānāya saṃvattanti. Katame tayo? Kammārāmatā, bhassārāmatā, niddārāmatā – ime kho, bhante, tayo dhammā bhikkhuno parihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. Tesaṃ vo [kho (ka.)], bhikkhave, alābhā tesaṃ dulladdhaṃ, ye vo devatāpi jānanti kusalehi dhammehi parihāyamāne’’.

‘‘Aparepi, bhikkhave, tayo parihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘katame ca, bhikkhave, tayo parihāniyā dhammā? Saṅgaṇikārāmatā, dovacassatā, pāpamittatā – ime kho, bhikkhave, tayo parihāniyā dhammā’’.

‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ parihāyiṃsu kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyiṃsu kusalehi dhammehi. Yepi hi keci, bhikkhave, anāgatamaddhānaṃ parihāyissanti kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyissanti kusalehi dhammehi. Yepi hi keci, bhikkhave, etarahi parihāyanti kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyanti kusalehi dhammehī’’ti. Paṭhamaṃ.

2. Aparihāniyasuttaṃ

22. ‘‘Chayime, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha…pe… katame ca, bhikkhave, cha aparihāniyā dhammā? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, sovacassatā, kalyāṇamittatā – ime kho, bhikkhave, cha aparihāniyā dhammā.

‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ na parihāyiṃsu kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyiṃsu kusalehi dhammehi. Yepi hi keci, bhikkhave, anāgatamaddhānaṃ na parihāyissanti kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyissanti kusalehi dhammehi. Yepi hi keci, bhikkhave, etarahi na parihāyanti kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyanti kusalehi dhammehī’’ti. Dutiyaṃ.

3. Bhayasuttaṃ



我来帮您翻译这段佛经文献为简体中文。
3. 无上品
1. 娑摩伽经
21. 一时，世尊住在释迦族的娑摩伽村附近的莲池边。那时，在深夜里，有一位容色殊胜的天神，以光明遍照整个莲池，来到世尊所在之处。到达后，向世尊礼敬，然后站在一旁。站在一旁的那位天神对世尊如是说：
"大德，这三法会导致比丘退失。是哪三法？乐于工作、乐于谈论、乐于睡眠——大德，这三法会导致比丘退失。"那位天神说完这些话后，导师表示赞同。于是那位天神想："导师赞同我说的话"，便向世尊礼敬，右绕后，就在那里消失了。
之后，世尊在那夜过去后，召集比丘们说："诸比丘，昨夜有一位容色殊胜的天神，在深夜里以光明遍照整个莲池，来到我这里。到达后，向我礼敬，然后站在一旁。诸比丘，站在一旁的那位天神对我如是说：'大德，这三法会导致比丘退失。是哪三法？乐于工作、乐于谈论、乐于睡眠——大德，这三法会导致比丘退失。'诸比丘，那位天神说了这些话。说完后，向我礼敬，右绕后，就在那里消失了。诸比丘，这对你们来说是损失，是不幸，即使天神都知道你们在善法上在退失。"
"诸比丘，我还要宣说另外三种退失法。仔细听，好好作意，我要说了。""是的，大德。"那些比丘回答世尊。世尊如是说："诸比丘，什么是三种退失法？乐于群聚、恶言相向、恶友为伴——诸比丘，这就是三种退失法。"
"诸比丘，凡是过去世间所有在善法上退失的人，都是因为这六法而在善法上退失。诸比丘，凡是未来世间所有将在善法上退失的人，都将因为这六法而在善法上退失。诸比丘，凡是现在世间所有在善法上退失的人，都是因为这六法而在善法上退失。"第一经。
2. 不退失经
22. "诸比丘，我要宣说六种不退失法，仔细听...什么是六种不退失法？不乐于工作、不乐于谈论、不乐于睡眠、不乐于群聚、善言相向、善友为伴——诸比丘，这就是六种不退失法。"
"诸比丘，凡是过去世间所有在善法上不退失的人，都是因为这六法而在善法上不退失。诸比丘，凡是未来世间所有将在善法上不退失的人，都将因为这六法而在善法上不退失。诸比丘，凡是现在世间所有在善法上不退失的人，都是因为这六法而在善法上不退失。"第二经。
3. 怖畏经
我已完整翻译了前两部经及第三经的标题。请问您是否需要继续翻译第三经的内容？

23. ‘‘‘Bhaya’nti, bhikkhave, kāmānametaṃ adhivacanaṃ; ‘dukkha’nti, bhikkhave, kāmānametaṃ adhivacanaṃ; ‘rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; ‘gaṇḍo’ti, bhikkhave , kāmānametaṃ adhivacanaṃ; ‘saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; ‘paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.

‘‘Kasmā ca, bhikkhave, ‘bhaya’nti kāmānametaṃ adhivacanaṃ? Kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhaya’nti kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, dukkhanti…pe… rogoti… gaṇḍoti… saṅgoti… paṅkoti kāmānametaṃ adhivacanaṃ? Kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṃ adhivacana’’nti.

‘‘Bhayaṃ dukkhaṃ rogo gaṇḍo, saṅgo paṅko ca ubhayaṃ;

Ete kāmā pavuccanti, yattha satto puthujjano.

‘‘Upādāne bhayaṃ disvā, jātimaraṇasambhave;

Anupādā vimuccanti, jātimaraṇasaṅkhaye.

‘‘Te khemappattā sukhino, diṭṭhadhammābhinibbutā;

Sabbaverabhayātītā [sabbe verabhayātītā (syā.)], sabbadukkhaṃ upaccagu’’nti. tatiyaṃ;

4. Himavantasuttaṃ

24. ‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu himavantaṃ pabbatarājaṃ padāleyya, ko pana vādo chavāya avijjāya! Katamehi chahi? Idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kallitakusalo [kallatākusalo (syā. kaṃ. ka.) saṃ. ni. 3.665 passitabbaṃ] hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu himavantaṃ pabbatarājaṃ padāleyya, ko pana vādo chavāya avijjāyā’’ti! Catutthaṃ.

5. Anussatiṭṭhānasuttaṃ



我来帮您继续翻译：
23. "诸比丘，'怖畏'是对欲望的同义语；诸比丘，'苦'是对欲望的同义语；诸比丘，'疾病'是对欲望的同义语；诸比丘，'疮痈'是对欲望的同义语；诸比丘，'系缚'是对欲望的同义语；诸比丘，'泥淖'是对欲望的同义语。"
"诸比丘，为什么'怖畏'是欲望的同义语？诸比丘，因为被欲贪所染着、被欲染所系缚的人，既不能从现世的怖畏中解脱，也不能从来世的怖畏中解脱，所以'怖畏'是欲望的同义语。诸比丘，为什么'苦'......'疾病'......'疮痈'......'系缚'......'泥淖'是欲望的同义语？诸比丘，因为被欲贪所染着、被欲染所系缚的人，既不能从现世的泥淖中解脱，也不能从来世的泥淖中解脱，所以'泥淖'是欲望的同义语。"
"怖畏与苦及病，疮痈系缚两泥淖；
此等名为诸欲望，凡夫众生执着处。
见取着生怖畏时，生死轮回所生处；
不取不着得解脱，灭尽一切生与死。
彼等已得安稳乐，现世寂灭得清凉；
超越一切怨与畏，越度一切诸忧苦。"第三经。
4. 雪山经
24. "诸比丘，具足六法的比丘能够破碎雪山之王，更何况卑劣的无明！是哪六法？诸比丘，在此，比丘善巧于定的证得、善巧于定的安住、善巧于定的出离、善巧于定的适应、善巧于定的行处、善巧于定的胜解。诸比丘，具足这六法的比丘能够破碎雪山之王，更何况卑劣的无明！"第四经。
5. 忆念处经
我已经完成了第三、四经的翻译及第五经的标题。请问您是否需要继续翻译第五经的内容？

25. ‘‘Chayimāni , bhikkhave, anussatiṭṭhānāni. Katamāni cha? Idha, bhikkhave, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, bhikkhave, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

‘‘Puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Yasmiṃ, bhikkhave, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti ; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

‘‘Puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Yasmiṃ, bhikkhave, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

‘‘Puna caparaṃ, bhikkhave, ariyasāvako attano sīlāni anussarati akhaṇḍāni…pe… samādhisaṃvattanikāni. Yasmiṃ, bhikkhave, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

‘‘Puna caparaṃ, bhikkhave, ariyasāvako attano cāgaṃ anussarati – ‘lābhā vata me! Suladdhaṃ vata me…pe… yācayogo dānasaṃvibhāgarato’ti. Yasmiṃ…pe… evamidhekacce sattā visujjhanti.

‘‘Puna caparaṃ, bhikkhave, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā , santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā , santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena… sutena… cāgena… paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṃvijjatī’’’ ti.

‘‘Yasmiṃ , bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti. Imāni kho, bhikkhave, cha anussatiṭṭhānānī’’ti. Pañcamaṃ.

6. Mahākaccānasuttaṃ



25. "诸比丘，这六种是忆念处。是哪六种？在此，诸比丘，圣弟子忆念如来：'世尊确实是这样的......是天人师、佛陀、世尊。'诸比丘，当圣弟子忆念如来时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。诸比丘，'贪著'是五欲功德的同义语。诸比丘，以此为所缘，如是一些众生得以清净。
复次，诸比丘，圣弟子忆念法：'法为世尊所善说......智者自知。'诸比丘，当圣弟子忆念法时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。诸比丘，'贪著'是五欲功德的同义语。诸比丘，以此为所缘，如是一些众生得以清净。
复次，诸比丘，圣弟子忆念僧：'世尊的声闻僧众善行道......是世间无上福田。'诸比丘，当圣弟子忆念僧时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。诸比丘，'贪著'是五欲功德的同义语。诸比丘，以此为所缘，如是一些众生得以清净。
复次，诸比丘，圣弟子忆念自己的戒：'无缺漏......导向定。'诸比丘，当圣弟子忆念戒时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。诸比丘，'贪著'是五欲功德的同义语。诸比丘，以此为所缘，如是一些众生得以清净。
复次，诸比丘，圣弟子忆念自己的舍施：'我得善利！我得善获......我乐于布施分享。'诸比丘......如是一些众生得以清净。
复次，诸比丘，圣弟子忆念诸天：'有四大王天，有三十三天，有夜摩天，有兜率天，有化乐天，有他化自在天，有梵众天，有更上的诸天。那些天神以如是信具足，从此命终生于彼处；我也具有如是信。那些天神以如是戒......闻......舍......慧具足，从此命终生于彼处；我也具有如是慧。'
诸比丘，当圣弟子忆念自己与那些天神的信、戒、闻、舍、慧时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。诸比丘，'贪著'是五欲功德的同义语。诸比丘，以此为所缘，如是一些众生得以清净。诸比丘，这就是六种忆念处。"第五经。
6. 摩诃迦旃延经

26. Tatra kho āyasmā mahākaccāno bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca – ‘‘acchariyaṃ, āvuso; abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cha anussatiṭṭhānāni.

‘‘Katamāni cha? Idhāvuso, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, āvuso, samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

‘‘Puna caparaṃ, āvuso, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Yasmiṃ, āvuso, samaye ariyasāvako dhammaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena . Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

‘‘Puna caparaṃ, āvuso, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Yasmiṃ, āvuso, samaye ariyasāvako saṅghaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

‘‘Puna caparaṃ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni…pe… samādhisaṃvattanikāni. Yasmiṃ, āvuso, samaye ariyasāvako attano sīlaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

‘‘Puna caparaṃ, āvuso, ariyasāvako attano cāgaṃ anussarati – ‘lābhā vata me, suladdhaṃ vata me…pe… yācayogo dānasaṃvibhāgarato’ti. Yasmiṃ, āvuso, samaye ariyasāvako attano cāgaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.


26. 于此，尊者摩诃迦旃延告诉比丘们说："贤友比丘们。""贤友。"那些比丘回答尊者摩诃迦旃延。尊者摩诃迦旃延如是说："贤友，这是稀有！贤友，这是未曾有！彼世尊、知者、见者、阿罗汉、正等正觉者，已证悟在狭隘中获得空间[的方法]，为众生的清净、超越忧悲、灭尽苦忧、得达真理、证悟涅槃，也就是这六种忆念处。"
"是哪六种？贤友，在此，圣忆念如来：'世尊确实是这样的......是天人师、佛陀、世尊。'贤友，当圣忆念如来时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。贤友，'贪著'是五欲功德的同义语。贤友，那位圣**以如虚空般的心安住，广大、增上、无量、无恨、无害。贤友，以此为所缘，如是一些众生成为清净法。
复次，贤友，圣忆念法：'法为世尊所善说......智者自知。'贤友，当圣忆念法时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。贤友，'贪著'是五欲功德的同义语。贤友，那位圣**以如虚空般的心安住，广大、增上、无量、无恨、无害。贤友，以此为所缘，如是一些众生成为清净法。
复次，贤友，圣忆念僧：'世尊的声闻僧众善行道......是世间无上福田。'贤友，当圣忆念僧时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。贤友，'贪著'是五欲功德的同义语。贤友，那位圣**以如虚空般的心安住，广大、增上、无量、无恨、无害。贤友，以此为所缘，如是一些众生成为清净法。
复次，贤友，圣忆念自己的戒：'无缺漏......导向定。'贤友，当圣忆念自己的戒时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。贤友，'贪著'是五欲功德的同义语。贤友，那位圣**以如虚空般的心安住，广大、增上、无量、无恨、无害。贤友，以此为所缘，如是一些众生成为清净法。
复次，贤友，圣忆念自己的舍施：'我得善利！我得善获......我乐于布施分享。'贤友，当圣忆念自己的舍施时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。贤友，'贪著'是五欲功德的同义语。贤友，那位圣**以如虚空般的心安住，广大、增上、无量、无恨、无害。贤友，以此为所缘，如是一些众生成为清净法。"


‘‘Puna caparaṃ, āvuso, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā, santi devā…pe… tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṃvijjati . Yathārūpena sīlena…pe… sutena… cāgena… paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti , na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

‘‘Acchariyaṃ , āvuso; abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cha anussatiṭṭhānānī’’ti. Chaṭṭhaṃ.

7. Paṭhamasamayasuttaṃ



"复次，贤友，圣弟子忆念诸天：'有四大王天，有诸天......更上。那些天神以如是信具足，从此命终生于彼处；我也具有如是信。那些天神以如是戒......闻......舍......慧具足，从此命终生于彼处；我也具有如是慧。'贤友，当圣弟子忆念自己与那些天神的信、戒、闻、舍、慧时，他的心不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠；此时他的心正直，已离开、解脱、出离于贪著。贤友，'贪著'是五欲功德的同义语。贤友，那位圣弟子以如虚空般的心安住，广大、增上、无量、无恨、无害。贤友，以此为所缘，如是一些众生成为清净法。
贤友，这是稀有！贤友，这是未曾有！彼世尊、知者、见者、阿罗汉、正等正觉者，已证悟在狭隘中获得空间[的方法]，为众生的清净、超越忧悲、灭尽苦忧、得达真理、证悟涅槃，也就是这六种忆念处。"第六经。
7. 第一时机经

27. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘kati nu kho, bhante, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitu’’nti? ‘‘Chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ’’.

‘‘Katame cha? Idha, bhikkhu, yasmiṃ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me, āyasmā, kāmarāgassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

‘‘Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, byāpādapariyuṭṭhitena cetasā viharāmi byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me, āyasmā, byāpādassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu byāpādassa pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, dutiyo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

‘‘Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, thinamiddhapariyuṭṭhitena cetasā viharāmi thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me, āyasmā, thinamiddhassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu thinamiddhassa pahānāya dhammaṃ deseti . Ayaṃ, bhikkhu, tatiyo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

‘‘Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, uddhaccakukkuccapariyuṭṭhitena cetasā viharāmi uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me, āyasmā, uddhaccakukkuccassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu uddhaccakukkuccassa pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, catuttho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

‘‘Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ, āvuso, vicikicchāpariyuṭṭhitena cetasā viharāmi vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me, āyasmā, vicikicchāya pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu vicikicchāya pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, pañcamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.


27. 那时，一位比丘来到世尊处。来到后，礼敬世尊，坐在一旁。坐在一旁的那位比丘对世尊如是说："大德，有几种时机适合去见值得尊敬的比丘？""比丘，有六种时机适合去见值得尊敬的比丘。"
"是哪六种？在此，比丘，当比丘的心被欲贪所缠，被欲贪所制，对已生起的欲贪的出离不能如实了知时，这时他应当去见值得尊敬的比丘，如是说：'贤友，我的心被欲贪所缠，被欲贪所制，对已生起的欲贪的出离不能如实了知。请尊者为我说法，以便断除欲贪。'那位值得尊敬的比丘为他说断除欲贪的法。比丘，这是第一个适合去见值得尊敬比丘的时机。"
"复次，比丘，当比丘的心被嗔恚所缠，被嗔恚所制，对已生起的嗔恚的出离不能如实了知时，这时他应当去见值得尊敬的比丘，如是说：'贤友，我的心被嗔恚所缠，被嗔恚所制，对已生起的嗔恚的出离不能如实了知。请尊者为我说法，以便断除嗔恚。'那位值得尊敬的比丘为他说断除嗔恚的法。比丘，这是第二个适合去见值得尊敬比丘的时机。"
"复次，比丘，当比丘的心被昏沉睡眠所缠，被昏沉睡眠所制，对已生起的昏沉睡眠的出离不能如实了知时，这时他应当去见值得尊敬的比丘，如是说：'贤友，我的心被昏沉睡眠所缠，被昏沉睡眠所制，对已生起的昏沉睡眠的出离不能如实了知。请尊者为我说法，以便断除昏沉睡眠。'那位值得尊敬的比丘为他说断除昏沉睡眠的法。比丘，这是第三个适合去见值得尊敬比丘的时机。"
"复次，比丘，当比丘的心被掉举恶作所缠，被掉举恶作所制，对已生起的掉举恶作的出离不能如实了知时，这时他应当去见值得尊敬的比丘，如是说：'贤友，我的心被掉举恶作所缠，被掉举恶作所制，对已生起的掉举恶作的出离不能如实了知。请尊者为我说法，以便断除掉举恶作。'那位值得尊敬的比丘为他说断除掉举恶作的法。比丘，这是第四个适合去见值得尊敬比丘的时机。"
"复次，比丘，当比丘的心被疑惑所缠，被疑惑所制，对已生起的疑惑的出离不能如实了知时，这时他应当去见值得尊敬的比丘，如是说：'贤友，我的心被疑惑所缠，被疑惑所制，对已生起的疑惑的出离不能如实了知。请尊者为我说法，以便断除疑惑。'那位值得尊敬的比丘为他说断除疑惑的法。比丘，这是第五个适合去见值得尊敬比丘的时机。"


‘‘Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti taṃ nimittaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti, taṃ nimittaṃ nappajānāmi. Sādhu vata me, āyasmā, āsavānaṃ khayāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu āsavānaṃ khayāya dhammaṃ deseti. Ayaṃ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitu’’nti. Sattamaṃ.

8. Dutiyasamayasuttaṃ



"复次，比丘，当比丘不能了知依何相、作意何相能立即灭尽诸漏时，这时他应当去见值得尊敬的比丘，如是说：'贤友，我不能了知依何相、作意何相能立即灭尽诸漏。请尊者为我说法，以便灭尽诸漏。'那位值得尊敬的比丘为他说灭尽诸漏的法。比丘，这是第六个适合去见值得尊敬比丘的时机。比丘，这就是六种适合去见值得尊敬比丘的时机。"第七经。
8. 第二时机经


28. Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho tesaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘ko nu kho, āvuso, samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitu’’nti?

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – ‘‘yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitu’’nti.

Evaṃ vutte aññataro bhikkhu taṃ bhikkhuṃ etadavoca – ‘‘na kho, āvuso , so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, cārittakilamathopissa tasmiṃ samaye appaṭippassaddho hoti, bhattakilamathopissa tasmiṃ samaye appaṭippassaddho hoti. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṃ paṭisallānā vuṭṭhito vihārapacchāyāyaṃ nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitu’’nti.

Evaṃ vutte aññataro bhikkhu taṃ bhikkhuṃ etadavoca – ‘‘na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṃ paṭisallānā vuṭṭhito vihārapacchāyāyaṃ nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, yadevassa divā samādhinimittaṃ manasikataṃ hoti tadevassa tasmiṃ samaye samudācarati. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitu’’nti.

Evaṃ vutte aññataro bhikkhu taṃ bhikkhuṃ etadavoca – ‘‘na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṃ samaye kāyo hoti phāsussa hoti buddhānaṃ sāsanaṃ manasi kātuṃ. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitu’’nti.

Evaṃ vutte āyasmā mahākaccāno there bhikkhū etadavoca – ‘‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ’’’.

‘‘Katame cha? Idha, bhikkhu, yasmiṃ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me āyasmā kāmarāgassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.


28. 一时，众多长老比丘住在波罗奈城仙人落处的鹿野苑。那时，那些长老比丘在午后托钵回来，聚集在圆形集会堂，生起如下谈论："贤友，什么时候是适合去见值得尊敬的比丘的时机？"
如是说时，一位比丘对长老比丘们如是说："贤友，当值得尊敬的比丘在午后托钵回来，洗足后，结跏趺坐，端正其身，系念在前而坐时，那就是去见值得尊敬比丘的时机。"
如是说时，另一位比丘对那比丘如是说："贤友，那不是去见值得尊敬比丘的时机。贤友，当值得尊敬的比丘在午后托钵回来，洗足后，结跏趺坐，端正其身，系念在前而坐时，他行走的疲劳尚未消除，用餐的疲劳也尚未消除。因此，那不是去见值得尊敬比丘的时机。贤友，当值得尊敬的比丘在黄昏时分从独处起来，坐在精舍阴处，结跏趺坐，端正其身，系念在前时，那才是去见值得尊敬比丘的时机。"
如是说时，另一位比丘对那比丘如是说："贤友，那不是去见值得尊敬比丘的时机。贤友，当值得尊敬的比丘在黄昏时分从独处起来，坐在精舍阴处，结跏趺坐，端正其身，系念在前时，他白天所作意的定相仍在他心中现行。因此，那不是去见值得尊敬比丘的时机。贤友，当值得尊敬的比丘在夜晚破晓时分起来，结跏趺坐，端正其身，系念在前而坐时，那才是去见值得尊敬比丘的时机。"
如是说时，另一位比丘对那比丘如是说："贤友，那不是去见值得尊敬比丘的时机。贤友，当值得尊敬的比丘在夜晚破晓时分起来，结跏趺坐，端正其身，系念在前而坐时，他的身体充满活力，适合作意佛陀的教法。因此，那不是去见值得尊敬比丘的时机。"
如是说时，尊者摩诃迦旃延对长老比丘们如是说："贤友们，我亲自从世尊处听闻，亲自领受：'比丘，有六种时机适合去见值得尊敬的比丘。'"
"是哪六种？在此，比丘，当比丘的心被欲贪所缠，被欲贪所制，对已生起的欲贪的出离不能如实了知时，这时他应当去见值得尊敬的比丘，如是说：'贤友，我的心被欲贪所缠，被欲贪所制，对已生起的欲贪的出离不能如实了知。请尊者为我说法，以便断除欲贪。'那位值得尊敬的比丘为他说断除欲贪的法。比丘，这是第一个适合去见值得尊敬比丘的时机。"


‘‘Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati…pe… thinamiddhapariyuṭṭhitena cetasā viharati… uddhaccakukkuccapariyuṭṭhitena cetasā viharati… vicikicchāpariyuṭṭhitena cetasā viharati… yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti, taṃ nimittaṃ na jānāti na passati, tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti taṃ nimittaṃ na jānāmi na passāmi. Sādhu vata me āyasmā āsavānaṃ khayāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu āsavānaṃ khayāya dhammaṃ deseti. Ayaṃ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

‘‘Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitu’’’nti. Aṭṭhamaṃ.

9. Udāyīsuttaṃ

29. Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi – ‘‘kati nu kho, udāyi, anussatiṭṭhānānī’’ti? Evaṃ vutte āyasmā udāyī tuṇhī ahosi. Dutiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi – ‘‘kati nu kho, udāyi, anussatiṭṭhānānī’’ti? Dutiyampi kho āyasmā udāyī tuṇhī ahosi. Tatiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi – ‘‘kati nu kho, udāyi, anussatiṭṭhānānī’’ti? Tatiyampi kho āyasmā udāyī tuṇhī ahosi.

Atha kho āyasmā ānando āyasmantaṃ udāyiṃ etadavoca – ‘‘satthā taṃ, āvuso udāyi, āmantesī’’ti. ‘‘Suṇomahaṃ , āvuso ānanda, bhagavato. Idha , bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati – seyyathidaṃ ekampi jātiṃ dvepi jātiyo…pe…. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idaṃ, bhante, anussatiṭṭhāna’’nti.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘aññāsiṃ kho ahaṃ, ānanda – ‘nevāyaṃ udāyī moghapuriso adhicittaṃ anuyutto viharatī’ti. Kati nu kho, ānanda, anussatiṭṭhānānī’’ti?

‘‘Pañca, bhante, anussatiṭṭhānāni. Katamāni pañca? Idha, bhante, bhikkhu vivicceva kāmehi…pe… tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ diṭṭhadhammasukhavihārāya saṃvattati.

‘‘Puna caparaṃ, bhante, bhikkhu ālokasaññaṃ manasi karoti, divā saññaṃ adhiṭṭhāti, yathā divā tathā rattiṃ, yathā rattiṃ tathā divā; iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ ñāṇadassanappaṭilābhāya saṃvattati.

‘‘Puna caparaṃ, bhante, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. pī.) dī. ni. 2.377; ma. ni. 

"复次，比丘，当比丘的心被嗔恚所缠......被昏沉睡眠所缠......被掉举恶作所缠......被疑惑所缠......不知不见依何相、作意何相能立即灭尽诸漏时，这时他应当去见值得尊敬的比丘，如是说：'贤友，我不知不见依何相、作意何相能立即灭尽诸漏。请尊者为我说法，以便灭尽诸漏。'那位值得尊敬的比丘为他说灭尽诸漏的法。比丘，这是第六个适合去见值得尊敬比丘的时机。"
"贤友们，我亲自从世尊处听闻，亲自领受：'比丘，这就是六种适合去见值得尊敬比丘的时机。'"第八经。
9. 优陀夷经
29. 那时，世尊对尊者优陀夷说："优陀夷，有几种忆念处？"如是说时，尊者优陀夷保持沉默。世尊第二次对尊者优陀夷说："优陀夷，有几种忆念处？"第二次尊者优陀夷仍保持沉默。世尊第三次对尊者优陀夷说："优陀夷，有几种忆念处？"第三次尊者优陀夷仍保持沉默。
那时，尊者阿难对尊者优陀夷说："贤友优陀夷，导师在问你。""贤友阿难，我听见世尊[问]。大德，在此，比丘忆念种种宿住——即一生、二生......如是能忆念种种宿住及其行相、境相。大德，这是忆念处。"
那时，世尊对尊者阿难说："阿难，我已经知道，'这个愚人优陀夷并未致力于增上心。'阿难，有几种忆念处？"
"大德，有五种忆念处。是哪五种？在此，大德，比丘远离诸欲......具足第三禅而住。大德，这种忆念处如是修习、多修习，能导向现法乐住。
复次，大德，比丘作意光明想，确立日间想，如白天一样夜晚，如夜晚一样白天；如是以开放、不覆蔽的心修习光明心。大德，这种忆念处如是修习、多修习，能导向获得智见。
复次，大德，比丘观察此身从脚底向上、从发顶向下，被皮肤所包裹，充满种种不净：'此身中有发、毛、爪、齿、皮、肉、筋、

1.110] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti. Idaṃ, bhante , anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ kāmarāgappahānāya saṃvattati.

‘‘Puna caparaṃ, bhante, bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ [chaḍḍitaṃ (sī. syā. pī.)] ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ evaṃ [evanti idaṃ satipaṭṭhānasuttādīsu natthi] upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’’’ti [etaṃ anatītoti (sī.)].

‘‘Seyyathāpi vā pana [seyyathā vā pana (syā.)] passeyya sarīraṃ sīvathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ siṅgālehi [sigālehi (sī.)] vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ evaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’’’ti.

‘‘Seyyathāpi vā pana passeyya sarīraṃ sīvathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ. Aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni [disāvidisāsu vikkhittāni (sī.)], aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [kaṭaṭṭhikaṃ (sī.)] aññena [piṭṭhikaṇḍakaṃ aññena sīsakaṭāhaṃ (sī. pī.), piṭṭhikaṇḍakaṭṭhikaṃ aññena sīsakaṭāhaṃ (syā. kaṃ.)] phāsukaṭṭhikaṃ aññena piṭṭhikaṇṭakaṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantakaṭṭhikaṃ aññena sīsakaṭāhaṃ [piṭṭhikaṇḍakaṃ aññena sīsakaṭāhaṃ (sī. pī.), piṭṭhikaṇḍakaṭṭhikaṃ aññena sīsakaṭāhaṃ (syā. kaṃ.)], aṭṭhikāni setāni saṅkhavaṇṇappaṭibhāgāni [saṅkhavaṇṇūpanibhāni (sī. syā. pī.)] aṭṭhikāni puñjakitāni [puñjakatāni (pī.)] terovassikāni aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ evaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ asmimānasamugghātāya saṃvattati.

‘‘Puna caparaṃ, bhante, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ anekadhātupaṭivedhāya saṃvattati. Imāni kho, bhante, pañca anussatiṭṭhānānī’’ti.

‘‘Sādhu, sādhu, ānanda! Tena hi tvaṃ, ānanda, idampi chaṭṭhaṃ anussatiṭṭhānaṃ dhārehi. Idhānanda, bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṃ kappeti satova kammaṃ adhiṭṭhāti. Idaṃ, ānanda, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ satisampajaññāya saṃvattatī’’ti. Navamaṃ.

10. Anuttariyasuttaṃ



"骨、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺、肠、肠间膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、小便。'大德，这种忆念处如是修习、多修习，能导向断除欲贪。
复次，大德，比丘如见尸体被丢弃在坟场，死去一日、二日或三日，肿胀、青瘀、生脓。他将此身与之对照：'此身也是如此性质、如此状态、不能超越此[命运]。'
或者如见尸体被丢弃在坟场，被乌鸦所啄，被鹰所啄，被秃鹫所啄，被狗所啃，被豺所啃，被各种生物所食。他将此身与之对照：'此身也是如此性质、如此状态、不能超越此[命运]。'
或者如见尸体被丢弃在坟场，成为带肉带血、筋腱相连的骸骨链......成为无肉沾血、筋腱相连的骸骨链......成为无肉无血、筋腱相连的骸骨链。骨头散落各处，这里一块手骨，那里一块足骨，这里一块胫骨，那里一块大腿骨，这里一块髋骨，那里一块肋骨，这里一块脊骨，那里一块肩骨，这里一块颈骨，那里一块颌骨，这里一块齿骨，那里一块头盖骨，骨头洁白如螺贝色，骨头堆积经年，骨头腐朽成粉。他将此身与之对照：'此身也是如此性质、如此状态、不能超越此[命运]。'大德，这种忆念处如是修习、多修习，能导向断除我慢。
复次，大德，比丘断乐......具足第四禅而住。大德，这种忆念处如是修习、多修习，能导向通达多界。大德，这就是五种忆念处。"
"善哉，善哉，阿难！因此，阿难，你也要记住这第六种忆念处。阿难，在此，比丘正念而前进，正念而后退，正念而站立，正念而坐下，正念而躺卧，正念而工作。阿难，这种忆念处如是修习、多修习，能导向具足念和正知。"第九经。
10. 无上经

30. ‘‘Chayimāni, bhikkhave, anuttariyāni. Katamāni cha? Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyanti.

‘‘Katamañca , bhikkhave, dassanānuttariyaṃ? Idha, bhikkhave, ekacco hatthiratanampi dassanāya gacchati, assaratanampi dassanāya gacchati, maṇiratanampi dassanāya gacchati, uccāvacaṃ vā pana dassanāya gacchati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ dassanāya gacchati. Atthetaṃ, bhikkhave, dassanaṃ; netaṃ natthīti vadāmi. Tañca kho etaṃ, bhikkhave, dassanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, dassanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ [sokapariddavānaṃ (sī.)] samatikkamāya dukkhadomanassānaṃ atthaṅgamāya [atthagamāya (sī.)] ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, dassanānuttariyaṃ. Iti dassanānuttariyaṃ.

‘‘Savanānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco bherisaddampi [bherisaddassapi (ka.) evaṃ vīṇāsaddampiiccādīsupi] savanāya gacchati, vīṇāsaddampi savanāya gacchati, gītasaddampi savanāya gacchati, uccāvacaṃ vā pana savanāya gacchati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa dhammassavanāya gacchati. Atthetaṃ, bhikkhave, savanaṃ; netaṃ natthīti vadāmi. Tañca kho etaṃ, bhikkhave, savanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, savanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, savanānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ.

‘‘Lābhānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṃ vā pana lābhaṃ labhati, samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṃ paṭilabhati. Attheso, bhikkhave, lābho; neso natthīti vadāmi. So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṃhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, lābhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, lābhānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ.


30. "诸比丘，这六种是无上。哪六种？见无上、闻无上、得无上、学无上、事奉无上、忆念无上。
诸比丘，什么是见无上？在此，诸比丘，有人去见象宝，去见马宝，去见宝珠，或去见各种[事物]，或去见邪见、邪行的沙门、婆罗门。诸比丘，这确实是见；我不说这不存在。但是，诸比丘，这种见是低劣的、粗俗的、凡夫的、非圣的、无益的，不能导向厌离、离欲、灭尽、寂静、证知、正觉、涅槃。诸比丘，若有人以坚固的信心、坚固的爱敬、一向皈依、净信去见如来或如来弟子，诸比丘，这是见中最无上者，能令众生清净、超越忧悲、灭尽苦忧、得达真理、证悟涅槃，也就是以坚固的信心、坚固的爱敬、一向皈依、净信去见如来或如来弟子。诸比丘，这称为见无上。如是见无上。
如何是闻无上？在此，诸比丘，有人去听鼓声，去听琵琶声，去听歌声，或去听各种[声音]，或去听邪见、邪行的沙门、婆罗门说法。诸比丘，这确实是闻；我不说这不存在。但是，诸比丘，这种闻是低劣的、粗俗的、凡夫的、非圣的、无益的，不能导向厌离、离欲、灭尽、寂静、证知、正觉、涅槃。诸比丘，若有人以坚固的信心、坚固的爱敬、一向皈依、净信去听如来或如来弟子说法，诸比丘，这是闻中最无上者，能令众生清净、超越忧悲、灭尽苦忧、得达真理、证悟涅槃，也就是以坚固的信心、坚固的爱敬、一向皈依、净信去听如来或如来弟子说法。诸比丘，这称为闻无上。如是见无上、闻无上。
如何是得无上？在此，诸比丘，有人得子，得妻，得财，或得各种[事物]，或对邪见、邪行的沙门、婆罗门生起信心。诸比丘，这确实是得；我不说这不存在。但是，诸比丘，这种得是低劣的、粗俗的、凡夫的、非圣的、无益的，不能导向厌离、离欲、灭尽、寂静、证知、正觉、涅槃。诸比丘，若有人以坚固的信心、坚固的爱敬、一向皈依、净信对如来或如来弟子生起信心，诸比丘，这是得中最无上者，能令众生清净、超越忧悲、灭尽苦忧、得达真理、证悟涅槃，也就是以坚固的信心、坚固的爱敬、一向皈依、净信对如来或如来弟子生起信心。诸比丘，这称为得无上。如是见无上、闻无上、得无上。


‘‘Sikkhānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco hatthismimpi sikkhati, assasmimpi sikkhati, rathasmimpi sikkhati, dhanusmimpi sikkhati, tharusmimpi sikkhati, uccāvacaṃ vā pana sikkhati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa [micchāpaṭipattiṃ (ka.)] sikkhati. Atthesā, bhikkhave, sikkhā; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, sikkhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya , yadidaṃ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, sikkhānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ.

‘‘Pāricariyānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṃ vā pana paricarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ paricarati. Atthesā, bhikkhave, pāricariyā; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, pāricariyā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya…pe… na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno , etadānuttariyaṃ, bhikkhave, pāricariyānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, pāricariyānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ.

‘‘Anussatānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṃ vā pana lābhaṃ anussarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ anussarati. Atthesā, bhikkhave, anussati; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, anussatīnaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, anussatānuttariyaṃ. Imāni kho, bhikkhave, cha anuttariyānī’’ti.

‘‘Ye dassanānuttaraṃ laddhā [ye dassanavaraṃ laddhā (sī. pī.), dassanānuttariyaṃ laddhā (syā. kaṃ.)], savanañca anuttaraṃ;

Lābhānuttariyaṃ laddhā, sikkhānuttariye ratā [anuttariyaṃ tathā (ka.)].

‘‘Upaṭṭhitā pāricariyā, bhāvayanti anussatiṃ;

Vivekappaṭisaṃyuttaṃ, khemaṃ amatagāminiṃ.

‘‘Appamāde pamuditā, nipakā sīlasaṃvutā;

Te ve kālena paccenti [paccanti (syā. ka.)], yattha dukkhaṃ nirujjhatī’’ti. dasamaṃ;

Anuttariyavaggo [sāmakavaggo (ka.)] tatiyo.


"如何是学无上？在此，诸比丘，有人学习调象，学习调马，学习驾车，学习弓术，学习剑术，或学习各种[技能]，或向邪见、邪行的沙门、婆罗门学习。诸比丘，这确实是学习；我不说这不存在。但是，诸比丘，这种学习是低劣的、粗俗的、凡夫的、非圣的、无益的，不能导向厌离、离欲、灭尽、寂静、证知、正觉、涅槃。诸比丘，若有人以坚固的信心、坚固的爱敬、一向皈依、净信在如来所说的法律中学习增上戒、增上心、增上慧，诸比丘，这是学习中最无上者，能令众生清净、超越忧悲、灭尽苦忧、得达真理、证悟涅槃，也就是以坚固的信心、坚固的爱敬、一向皈依、净信在如来所说的法律中学习增上戒、增上心、增上慧。诸比丘，这称为学无上。如是见无上、闻无上、得无上、学无上。
如何是事奉无上？在此，诸比丘，有人事奉刹帝利，事奉婆罗门，事奉居士，或事奉各种[人]，或事奉邪见、邪行的沙门、婆罗门。诸比丘，这确实是事奉；我不说这不存在。但是，诸比丘，这种事奉是低劣的、粗俗的、凡夫的、非圣的、无益的，不能导向厌离......涅槃。诸比丘，若有人以坚固的信心、坚固的爱敬、一向皈依、净信事奉如来或如来弟子，诸比丘，这是事奉中最无上者，能令众生清净、超越忧悲、灭尽苦忧、得达真理、证悟涅槃，也就是以坚固的信心、坚固的爱敬、一向皈依、净信事奉如来或如来弟子。诸比丘，这称为事奉无上。如是见无上、闻无上、得无上、学无上、事奉无上。
如何是忆念无上？在此，诸比丘，有人忆念得子，忆念得妻，忆念得财，或忆念得各种[事物]，或忆念邪见、邪行的沙门、婆罗门。诸比丘，这确实是忆念；我不说这不存在。但是，诸比丘，这种忆念是低劣的、粗俗的、凡夫的、非圣的、无益的，不能导向厌离、离欲、灭尽、寂静、证知、正觉、涅槃。诸比丘，若有人以坚固的信心、坚固的爱敬、一向皈依、净信忆念如来或如来弟子，诸比丘，这是忆念中最无上者，能令众生清净、超越忧悲、灭尽苦忧、得达真理、证悟涅槃，也就是以坚固的信心、坚固的爱敬、一向皈依、净信忆念如来或如来弟子。诸比丘，这称为忆念无上。诸比丘，这就是六种无上。"
"已得见无上，及得闻无上，
已得得无上，乐于学无上。
勤于事奉时，修习忆念法，
相应于远离，趣向不死道。
喜于不放逸，善护持戒者，
彼等时时至，苦灭尽之处。"第十经。
第三无上品。


Tassuddānaṃ –

Sāmako aparihāniyo, bhayaṃ himavānussati;

Kaccāno dve ca samayā, udāyī anuttariyenāti.

其摄颂：
沙摩迦、不退、怖畏、雪山、忆念、
迦旃延、二时、优陀夷与无上。


