4. Mahāvaggo

1. Anupubbavihārasuttaṃ

32.[dī. ni. 3.344, 359] ‘‘Navayime , bhikkhave, anupubbavihārā. Katame nava? [ettha sī. pī. potthakesu ‘‘idha bhikkhave bhikkhu vivicceva kāmehī’’ tiādinā vittharena pāṭho dissati] Paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ, ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatanaṃ, saññāvedayitanirodho – ime kho, bhikkhave, nava anupubbavihārā’’ti. Paṭhamaṃ.

2. Anupubbavihārasamāpattisuttaṃ



我来帮您将这段巴利文翻译成简体中文：
4. 大品
1. 次第住经
32. "诸比丘，有九种次第住。是哪九种？第一禅、第二禅、第三禅、第四禅、空无边处、识无边处、无所有处、非想非非想处、想受灭 - 诸比丘，这就是九种次第住。"第一经。
2. 次第住等至经
【注：
经文中提到了[长部 3.344, 359]的引用
原文中提到在锡兰版和PTS版中有"诸比丘，于此比丘远离诸欲..."等详细经文
这是逐字翻译，保持了原文的简洁风格】

33. ‘‘Navayimā, bhikkhave [nava bhikkhave (?)], anupubbavihārasamāpattiyo desessāmi, taṃ suṇātha…pe… katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo? Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso , bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

‘‘Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

‘‘Yattha pīti nirujjhati, ye ca pītiṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha pīti nirujjhati, ke ca pītiṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; ettha pīti nirujjhati, te ca pītiṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

‘‘Yattha upekkhāsukhaṃ nirujjhati, ye ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha upekkhāsukhaṃ nirujjhati, ke ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati; ettha upekkhāsukhaṃ nirujjhati, te ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

‘‘Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṃ [yattha rūpasaññā nirujjhanti, ye ca rūpasaññā (sī. syā. pī.)] nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha rūpasaññā nirujjhati , ke ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Ettha rūpasaññā nirujjhati, te ca rūpasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.


33. "诸比丘，我将为你们开示九种次第住等至，且听，且谛听。诸比丘，何为九种次第住等至？
诸欲在何处灭尽，谁灭尽诸欲而住？我说这些长老确实已无饥渴、寂灭、已度、已到彼岸。若有人如是说：'诸欲在何处灭尽，谁灭尽诸欲而住 - 我不知此，我不见此'，应当如是告之：'贤友，比丘于此离诸欲、离不善法，有寻有伺，离生喜乐，具足初禅而住。诸欲在此灭尽，他们灭尽诸欲而住。'诸比丘，若无诈无谄者，必定会欢喜随喜说'善哉'；欢喜随喜说'善哉'已，应当合掌礼敬亲近。
寻伺在何处灭尽，谁灭尽寻伺而住？我说这些长老确实已无饥渴、寂灭、已度、已到彼岸。若有人如是说：'寻伺在何处灭尽，谁灭尽寻伺而住 - 我不知此，我不见此'，应当如是告之：'贤友，比丘于此寻伺寂静......具足第二禅而住。寻伺在此灭尽，他们灭尽寻伺而住。'诸比丘，若无诈无谄者，必定会欢喜随喜说'善哉'；欢喜随喜说'善哉'已，应当合掌礼敬亲近。
喜在何处灭尽，谁灭尽喜而住？我说这些长老确实已无饥渴、寂灭、已度、已到彼岸。若有人如是说：'喜在何处灭尽，谁灭尽喜而住 - 我不知此，我不见此'，应当如是告之：'贤友，比丘于此离喜......具足第三禅而住。喜在此灭尽，他们灭尽喜而住。'诸比丘，若无诈无谄者，必定会欢喜随喜说'善哉'；欢喜随喜说'善哉'已，应当合掌礼敬亲近。
舍乐在何处灭尽，谁灭尽舍乐而住？我说这些长老确实已无饥渴、寂灭、已度、已到彼岸。若有人如是说：'舍乐在何处灭尽，谁灭尽舍乐而住 - 我不知此，我不见此'，应当如是告之：'贤友，比丘于此断乐......具足第四禅而住。舍乐在此灭尽，他们灭尽舍乐而住。'诸比丘，若无诈无谄者，必定会欢喜随喜说'善哉'；欢喜随喜说'善哉'已，应当合掌礼敬亲近。
色想在何处灭尽，谁灭尽色想而住？我说这些长老确实已无饥渴、寂灭、已度、已到彼岸。若有人如是说：'色想在何处灭尽，谁灭尽色想而住 - 我不知此，我不见此'，应当如是告之：'贤友，比丘于此超越一切色想，灭有对想，不作意种种想，思维"虚空无边"，具足空无边处而住。色想在此灭尽，他们灭尽色想而住。'诸比丘，若无诈无谄者，必定会欢喜随喜说'善哉'；欢喜随喜说'善哉'已，应当合掌礼敬亲近。"


‘‘Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

‘‘Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya ; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

‘‘Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

‘‘Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo’’ti. Dutiyaṃ.

3. Nibbānasukhasuttaṃ



"空无边处想在何处灭尽，谁灭尽空无边处想而住？我说这些长老确实已无饥渴、寂灭、已度、已到彼岸。若有人如是说：'空无边处想在何处灭尽，谁灭尽空无边处想而住 - 我不知此，我不见此'，应当如是告之：'贤友，比丘于此超越一切空无边处，思维"识无边"，具足识无边处而住。空无边处想在此灭尽，他们灭尽空无边处想而住。'诸比丘，若无诈无谄者，必定会欢喜随喜说'善哉'；欢喜随喜说'善哉'已，应当合掌礼敬亲近。
识无边处想在何处灭尽，谁灭尽识无边处想而住？我说这些长老确实已无饥渴、寂灭、已度、已到彼岸。若有人如是说：'识无边处想在何处灭尽，谁灭尽识无边处想而住 - 我不知此，我不见此'，应当如是告之：'贤友，比丘于此超越一切识无边处，思维"无所有"，具足无所有处而住。识无边处想在此灭尽，他们灭尽识无边处想而住。'诸比丘，若无诈无谄者，必定会欢喜随喜说'善哉'；欢喜随喜说'善哉'已，应当合掌礼敬亲近。
无所有处想在何处灭尽，谁灭尽无所有处想而住？我说这些长老确实已无饥渴、寂灭、已度、已到彼岸。若有人如是说：'无所有处想在何处灭尽，谁灭尽无所有处想而住 - 我不知此，我不见此'，应当如是告之：'贤友，比丘于此超越一切无所有处，具足非想非非想处而住。无所有处想在此灭尽，他们灭尽无所有处想而住。'诸比丘，若无诈无谄者，必定会欢喜随喜说'善哉'；欢喜随喜说'善哉'已，应当合掌礼敬亲近。
非想非非想处想在何处灭尽，谁灭尽非想非非想处想而住？我说这些长老确实已无饥渴、寂灭、已度、已到彼岸。若有人如是说：'非想非非想处想在何处灭尽，谁灭尽非想非非想处想而住 - 我不知此，我不见此'，应当如是告之：'贤友，比丘于此超越一切非想非非想处，具足想受灭而住。非想非非想处想在此灭尽，他们灭尽非想非非想处想而住。'诸比丘，若无诈无谄者，必定会欢喜随喜说'善哉'；欢喜随喜说'善哉'已，应当合掌礼敬亲近。诸比丘，这就是九种次第住等至。"第二经。
3. 涅槃乐经

34. Ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘sukhamidaṃ, āvuso, nibbānaṃ. Sukhamidaṃ , āvuso, nibbāna’’nti. Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – ‘‘kiṃ panettha, āvuso sāriputta, sukhaṃ yadettha natthi vedayita’’nti? ‘‘Etadeva khvettha, āvuso, sukhaṃ yadettha natthi vedayitaṃ. Pañcime, āvuso, 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 – ime kho, āvuso, pañca kāmaguṇā. Yaṃ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccatāvuso, kāmasukhaṃ.

‘‘Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti . Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi , āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te rūpasahagatā saññāmanasikārā samudācaranti . Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. Tassa ce , āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.


34. 一时，尊者舍利弗住在王舍城（今印度比哈尔邦首府巴特那附近）竹林园栗鼠养饲处。在那里，尊者舍利弗对诸比丘说："贤友们，此涅槃是乐。贤友们，此涅槃是乐。"说此时，尊者优陀夷对尊者舍利弗说："贤友舍利弗，既然无有感受，此中何乐之有？"
"贤友，正因为此中无有感受，此即是乐。贤友，有五种欲功德。何为五？眼所识可意、可爱、可乐、可喜、与欲相应、令人贪着之色，耳所识声音......鼻所识香......舌所识味......身所识触，可意、可爱、可乐、可喜、与欲相应、令人贪着。贤友，这就是五种欲功德。贤友，缘此五欲功德所生之乐、喜悦，此称为欲乐。
"贤友，比丘于此离诸欲......具足初禅而住。贤友，若此比丘住此住时，与欲相应之想、作意生起，这对他是一种病。贤友，譬如乐者生起痛苦以至于病；如是与欲相应之想、作意生起，这对他是一种病。贤友，世尊说凡是病即是苦。贤友，以此方式应知涅槃是乐。
"复次，贤友，比丘寻伺寂静......具足第二禅而住。贤友，若此比丘住此住时，与寻相应之想、作意生起，这对他是一种病。贤友，譬如乐者生起痛苦以至于病；如是与寻相应之想、作意生起，这对他是一种病。贤友，世尊说凡是病即是苦。贤友，以此方式应知涅槃是乐。
"复次，贤友，比丘离喜......具足第三禅而住。贤友，若此比丘住此住时，与喜相应之想、作意生起，这对他是一种病。贤友，譬如乐者生起痛苦以至于病；如是与喜相应之想、作意生起，这对他是一种病。贤友，世尊说凡是病即是苦。贤友，以此方式应知涅槃是乐。
"复次，贤友，比丘断乐......具足第四禅而住。贤友，若此比丘住此住时，与舍相应之想、作意生起，这对他是一种病。贤友，譬如乐者生起痛苦以至于病；如是与舍相应之想、作意生起，这对他是一种病。贤友，世尊说凡是病即是苦。贤友，以此方式应知涅槃是乐。
"复次，贤友，比丘超越一切色想，灭有对想，不作意种种想，思维'虚空无边'，具足空无边处而住。贤友，若此比丘住此住时，与色相应之想、作意生起，这对他是一种病。贤友，譬如乐者生起痛苦以至于病；如是与色相应之想、作意生起，这对他是一种病。贤友，世尊说凡是病即是苦。贤友，以此方式应知涅槃是乐。
"复次，贤友，比丘超越一切空无边处，思维'识无边'，具足识无边处而住。贤友，若此比丘住此住时，与空无边处相应之想、作意生起，这对他是一种病。贤友，譬如乐者生起痛苦以至于病；如是与空无边处相应之想、作意生起，这对他是一种病。贤友，世尊说凡是病即是苦。贤友，以此方式应知涅槃是乐。


‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbāna’’nti. Tatiyaṃ.

4. Gāvīupamāsuttaṃ



"复次，贤友，比丘超越一切识无边处，思维'无所有'，具足无所有处而住。贤友，若此比丘住此住时，与识无边处相应之想、作意生起，这对他是一种病。贤友，譬如乐者生起痛苦以至于病；如是与识无边处相应之想、作意生起，这对他是一种病。贤友，世尊说凡是病即是苦。贤友，以此方式应知涅槃是乐。
"复次，贤友，比丘超越一切无所有处，具足非想非非想处而住。贤友，若此比丘住此住时，与无所有处相应之想、作意生起，这对他是一种病。贤友，譬如乐者生起痛苦以至于病；如是与无所有处相应之想、作意生起，这对他是一种病。贤友，世尊说凡是病即是苦。贤友，以此方式应知涅槃是乐。
"复次，贤友，比丘超越一切非想非非想处，具足想受灭而住，以慧见诸漏已尽。贤友，以此方式应知涅槃是乐。"第三经。
4. 牛的譬喻经

35. ‘‘Seyyathāpi , bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. Tassā evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti. Sā purimaṃ pādaṃ na suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya. Sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya; yasmiṃ cassā padese ṭhitāya evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti tañca padesaṃ na sotthinā paccāgaccheyya. Taṃ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; so taṃ nimittaṃ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṃ adhiṭṭhāti.

‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya’nti. So na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya’nti. So na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ. Ayaṃ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ’’’.

‘‘Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ. Tassā evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti. Sā purimaṃ pādaṃ suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya. Sā agatapubbañceva disaṃ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya. Yasmiṃ cassā padese ṭhitāya evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti tañca padesaṃ sotthinā paccāgaccheyya. Taṃ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya’nti. So dutiyaṃ jhānaṃ anabhihiṃsamāno vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti – upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyya’nti. So tatiyaṃ jhānaṃ anabhihiṃsamāno pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya’nti. So catutthaṃ jhānaṃ anabhihiṃsamāno sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.


35. "诸比丘，譬如一头愚笨、无知、不识地势、不善于在崎岖山地行走的山牛。它心想：'我应该去从未去过的方向，吃从未吃过的草，喝从未喝过的水。'它在前足未站稳时就抬起后足。它既不能到达未去过的方向，也不能吃到未吃过的草，也不能喝到未喝过的水，而且从它站立之处想：'我应该去从未去过的方向，吃从未吃过的草，喝从未喝过的水'，它也不能安全地回到那个地方。为什么呢？因为，诸比丘，那头山牛愚笨、无知、不识地势、不善于在崎岖山地行走。同样地，诸比丘，此处某比丘愚笨、无知、不识地势、不善，离诸欲、离不善法，有寻有伺，离生喜乐，具足初禅而住。他不修习、不培育、不多作此相，不善确立。
"他心想：'我应该因寻伺寂静，内心清净，心一境性，无寻无伺，定生喜乐，具足第二禅而住。'他不能因寻伺寂静......具足第二禅而住。他心想：'我应该离诸欲、离不善法，有寻有伺，离生喜乐，具足初禅而住。'他不能离诸欲......具足初禅而住。诸比丘，这称为'比丘两边俱失，两边退失，如那头山牛愚笨、无知、不识地势、不善于在崎岖山地行走'。
"诸比丘，譬如一头聪明、有智、识地势、善于在崎岖山地行走的山牛。它心想：'我应该去从未去过的方向，吃从未吃过的草，喝从未喝过的水。'它在前足站稳后才抬起后足。它能到达未去过的方向，能吃到未吃过的草，能喝到未喝过的水，而且从它站立之处想：'我应该去从未去过的方向，吃从未吃过的草，喝从未喝过的水'，它也能安全地回到那个地方。为什么呢？因为，诸比丘，那头山牛聪明、有智、识地势、善于在崎岖山地行走。同样地，诸比丘，此处某比丘聪明、有智、识地势、善巧，离诸欲、离不善法，有寻有伺，离生喜乐，具足初禅而住。他修习、培育、多作此相，善确立。
"他心想：'我应该因寻伺寂静，内心清净，心一境性，无寻无伺，定生喜乐，具足第二禅而住。'他不执着第二禅，因寻伺寂静......具足第二禅而住。他修习、培育、多作此相，善确立。
"他心想：'我应该离喜，住于舍，具念正知，以身受乐，如诸圣者所说 - 舍念乐住，具足第三禅而住。'他不执着第三禅，离喜......具足第三禅而住。他修习、培育、多作此相，善确立。
"他心想：'我应该断乐断苦，先前已灭忧喜，不苦不乐，舍念清净，具足第四禅而住。'他不执着第四禅，断乐......具足第四禅而住。他修习、培育、多作此相，善确立。


‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihareyya’nti. So ākāsānañcāyatanaṃ anabhihiṃsamāno sabbaso rūpasaññānaṃ samatikkamā …pe… ākāsānañcāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja vihareyya’nti. So viññāṇañcāyatanaṃ anabhihiṃsamāno sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyya’nti. So ākiñcaññāyatanaṃ anabhihiṃsamāno sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya’nti. So nevasaññānāsaññāyatanaṃ anabhihiṃsamāno sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

‘‘Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyya’nti. So saññāvedayitanirodhaṃ anabhihiṃsamāno sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.

‘‘Yato kho, bhikkhave, bhikkhu taṃ tadeva samāpattiṃ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṃ hoti kammaññaṃ. Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito. So appamāṇena samādhinā subhāvitena yassa yassa 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…pe… yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

‘‘So sace ākaṅkhati – dibbāya sotadhātuyā…pe… 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… 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. Catutthaṃ.

5. Jhānasuttaṃ



"他心想：'我应该超越一切色想，灭有对想，不作意种种想，思维"虚空无边"，具足空无边处而住。'他不执着空无边处，超越一切色想......具足空无边处而住。他修习、培育、多作此相，善确立。
"他心想：'我应该超越一切空无边处，思维"识无边"，具足识无边处而住。'他不执着识无边处，超越一切空无边处，思维'识无边'，具足识无边处而住。他修习、培育、多作此相，善确立。
"他心想：'我应该超越一切识无边处，思维"无所有"，具足无所有处而住。'他不执着无所有处，超越一切识无边处，思维'无所有'，具足无所有处而住。他修习、培育、多作此相，善确立。
"他心想：'我应该超越一切无所有处，具足非想非非想处而住。'他不执着非想非非想处，超越一切无所有处，具足非想非非想处而住。他修习、培育、多作此相，善确立。
"他心想：'我应该超越一切非想非非想处，具足想受灭而住。'他不执着想受灭，超越一切非想非非想处，具足想受灭而住。
"诸比丘，当比丘能入住出此等至时，他的心变得柔软适业。以柔软适业之心，无量定得到善修。以善修的无量定，对于应以神通证知的法，他转向其心以神通证知，在具足因缘时能成为亲证者。
"若他希望：'愿我体验种种神通：一身成多身，多身成一身......乃至以身自在到达梵界'，在具足因缘时能成为亲证者。
"若他希望：以天耳界......在具足因缘时能成为亲证者。
"若他希望：'愿我以心了知其他众生、其他人的心，了知有贪心为有贪心，了知离贪心为离贪心，了知有嗔心为有嗔心，了知离嗔心为离嗔心，了知有痴心为有痴心，了知离痴心......了知集中心......了知散乱心......了知广大心......了知不广大心......了知有上心......了知无上心......了知定心......了知不定心......了知解脱心......了知未解脱心为未解脱心'，在具足因缘时能成为亲证者。
"若他希望：'愿我忆念种种宿命：即一生、二生......如是忆念种种宿命及其详细状况'，在具足因缘时能成为亲证者。
"若他希望：'以清净超人的天眼......了知众生随业流转'，在具足因缘时能成为亲证者。
"若他希望：'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'，在具足因缘时能成为亲证者。"第四经。
5. 禅经

36. ‘‘Paṭhamampāhaṃ , bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi ; dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; viññāṇañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; nevasaññānāsaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; saññāvedayitanirodhampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi.

‘‘‘Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti [patiṭṭhāpeti (syā.), paṭipādeti (ka.) ma. ni. 2.133 passitabbaṃ]. So tehi dhammehi cittaṃ paṭivāpetvā [patiṭṭhāpetvā (syā.), paṭipādetvā (ka.)] amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

‘‘Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā [padālitā (ka.) a. ni. 3.134; 

36. "诸比丘，我说依靠初禅可灭尽诸漏；诸比丘，我说依靠第二禅可灭尽诸漏；诸比丘，我说依靠第三禅可灭尽诸漏；诸比丘，我说依靠第四禅可灭尽诸漏；诸比丘，我说依靠空无边处可灭尽诸漏；诸比丘，我说依靠识无边处可灭尽诸漏；诸比丘，我说依靠无所有处可灭尽诸漏；诸比丘，我说依靠非想非非想处可灭尽诸漏；诸比丘，我说依靠想受灭可灭尽诸漏。
"'我说依靠初禅可灭尽诸漏'，这是所说。为何这样说？诸比丘，此处比丘离诸欲......具足初禅而住。其中凡是色、受、想、行、识，他观察这些法为无常、苦、病、疮、箭、恶、疾、他、坏、空、无我。他使心从这些法转离。使心从这些法转离后，他引导心趣向不死界：'此是寂静，此是殊胜，即一切行的止息，一切依的舍离，爱尽、离欲、灭、涅槃。'他住于此而达到诸漏尽。若未达到诸漏尽，以其法贪、法喜，灭尽五下分结，成为化生者，在那里般涅槃，不再从彼世界返回。
"诸比丘，譬如射手或射手的弟子，在草人或土堆上练习，后来成为能远射、能善中靶、能射穿大物的人。

4.181]; evamevaṃ kho , bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti . So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. ‘Paṭhamampāhaṃ , bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘Dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya…pe… tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya… ‘catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

‘‘Seyyathāpi , bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā ; evamevaṃ kho, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ…pe… anāvattidhammo tasmā lokā. ‘Catutthampāhaṃ , bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘‘Ākāsānañcāyatanampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.


"同样地，诸比丘，比丘离诸欲......具足初禅而住。其中凡是色、受、想、行、识，他观察这些法为无常、苦、病、疮、箭、恶、疾、他、坏、空、无我。他使心从这些法转离。使心从这些法转离后，他引导心趣向不死界：'此是寂静，此是殊胜，即一切行的止息，一切依的舍离，爱尽、离欲、灭、涅槃。'他住于此而达到诸漏尽。若未达到诸漏尽，以其法贪、法喜，灭尽五下分结，成为化生者，在那里般涅槃，不再从彼世界返回。'我说依靠初禅可灭尽诸漏'，这是所说，这就是为何这样说。
"诸比丘，我说依靠第二禅......第三禅......"我说依靠第四禅可灭尽诸漏"，这是所说。为何这样说？诸比丘，此处比丘断乐断苦，先前已灭忧喜，不苦不乐，具足第四禅的舍念清净而住。其中凡是色、受、想、行、识，他观察这些法为无常、苦、病、疮、箭、恶、疾、他、坏、空、无我。他使心从这些法转离。使心从这些法转离后，他引导心趣向不死界：'此是寂静，此是殊胜，即一切行的止息，一切依的舍离，爱尽、离欲、灭、涅槃。'他住于此而达到诸漏尽。若未达到诸漏尽，以其法贪、法喜，灭尽五下分结，成为化生者，在那里般涅槃，不再从彼世界返回。
"诸比丘，譬如射手或射手的弟子在草人或土堆上练习，后来成为能远射、能善中靶、能射穿大物的人；同样地，诸比丘，比丘断乐断苦，先前已灭忧喜，不苦不乐，具足第四禅的舍念清净而住。其中凡是色、受......不再从彼世界返回。'我说依靠第四禅可灭尽诸漏'，这是所说，这就是为何这样说。
"'我说依靠空无边处可灭尽诸漏'，这是所说。为何这样说？诸比丘，此处比丘超越一切色想，灭有对想，不作意种种想，思维'虚空无边'，具足空无边处而住。其中凡是受、想、行、识，他观察这些法为无常、苦、病、疮、箭、恶、疾、他、坏、空、无我。他使心从这些法转离。使心从这些法转离后，他引导心趣向不死界：'此是寂静，此是殊胜，即一切行的止息，一切依的舍离，爱尽、离欲、灭、涅槃。'他住于此而达到诸漏尽。若未达到诸漏尽，以其法贪、法喜，灭尽五下分结，成为化生者，在那里般涅槃，不再从彼世界返回。


‘‘Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṃ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ…pe… anāvattidhammo tasmā lokā. ‘Ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘‘Viññāṇañcāyatanampāhaṃ , bhikkhave, nissāya…pe… ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ . Kiñcetaṃ paṭicca vuttaṃ? Idha , bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

‘‘Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṃ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. ‘Ākiñcaññāyatanampāhaṃ, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho. Yāni ca kho imāni, bhikkhave, nissāya dve āyatanāni – nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete , bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī’’ti. Pañcamaṃ.

6. Ānandasuttaṃ



"诸比丘，譬如射手或射手的弟子在草人或土堆上练习，后来成为能远射、能善中靶、能射穿大物的人；同样地，诸比丘，比丘超越一切色想，灭有对想，不作意种种想，思维'虚空无边'，具足空无边处而住。其中凡是受、想......不再从彼世界返回。'我说依靠空无边处可灭尽诸漏'，这是所说，这就是为何这样说。
"'我说依靠识无边处......我说依靠无所有处可灭尽诸漏'，这是所说。为何这样说？诸比丘，此处比丘超越一切识无边处，思维'无所有'，具足无所有处而住。其中凡是受、想、行、识，他观察这些法为无常、苦、病、疮、箭、恶、疾、他、坏、空、无我。他使心从这些法转离。使心从这些法转离后，他引导心趣向不死界：'此是寂静，此是殊胜，即一切行的止息，一切依的舍离，爱尽、离欲、灭、涅槃。'他住于此而达到诸漏尽。若未达到诸漏尽，以其法贪、法喜，灭尽五下分结，成为化生者，在那里般涅槃，不再从彼世界返回。
"诸比丘，譬如射手或射手的弟子在草人或土堆上练习，后来成为能远射、能善中靶、能射穿大物的人；同样地，诸比丘，比丘超越一切识无边处，思维'无所有'，具足无所有处而住。其中凡是受、想、行、识，他观察这些法为无常、苦、病、疮、箭、恶、疾、他、坏、空、无我。他使心从这些法转离。使心从这些法转离后，他引导心趣向不死界：'此是寂静，此是殊胜，即一切行的止息，一切依的舍离，爱尽、离欲、灭、涅槃。'他住于此而达到诸漏尽。若未达到诸漏尽，以其法贪、法喜，灭尽五下分结，成为化生者，在那里般涅槃，不再从彼世界返回。'我说依靠无所有处可灭尽诸漏'，这是所说，这就是为何这样说。
"如是，诸比丘，直至有想等至之处，即有智见的通达。诸比丘，对于这两种处——非想非非想处等至和想受灭——我说这些应由禅修者、善巧于等至、善巧于出定者，入已出已正确宣说。"第五经。
6. 阿难经

37. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando 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. Tadeva nāma cakkhuṃ bhavissati te rūpā tañcāyatanaṃ no paṭisaṃvedissati [paṭisaṃvedayati (ka.)]. Tadeva nāma sotaṃ bhavissati te saddā tañcāyatanaṃ no paṭisaṃvedissati. Tadeva nāma ghānaṃ bhavissati te gandhā tañcāyatanaṃ no paṭisaṃvedissati. Sāva nāma jivhā bhavissati te rasā tañcāyatanaṃ no paṭisaṃvedissati. Sova nāma kāyo bhavissati te phoṭṭhabbā tañcāyatanaṃ no paṭisaṃvedissatī’’ti.

Evaṃ vutte āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca – ‘‘saññīmeva nu kho, āvuso ānanda, tadāyatanaṃ no paṭisaṃvedeti udāhu asaññī’’ti? ‘‘Saññīmeva kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti, no asaññī’’ti.

‘‘Kiṃsaññī panāvuso, tadāyatanaṃ no paṭisaṃvedetī’’ti? ‘‘Idhāvuso, bhikkhu, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.

‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.

‘‘Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho , āvuso, tadāyatanaṃ no paṭisaṃvedetī’’ti.

‘‘Ekamidāhaṃ, āvuso, samayaṃ sākete viharāmi añjanavane migadāye. Atha kho, āvuso, jaṭilavāsikā [jaṭilagāhiyā (sī. pī.), jaḍilabhāgikā (syā.)] bhikkhunī yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, āvuso, jaṭilavāsikā bhikkhunī maṃ etadavoca – ‘yāyaṃ, bhante ānanda, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato [sasaṅkhāraniggayhavāritavato (sī. syā. kaṃ. pī.), sasaṅkhāraniggayhavārivāvaṭo (ka.) a. ni. 3.102; 5.27; dī. ni. 3.355], vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. Ayaṃ, bhante ānanda, samādhi kiṃphalo vutto bhagavatā’’’ti?

‘‘Evaṃ vutte, sohaṃ, āvuso, jaṭilavāsikaṃ bhikkhuniṃ etadavocaṃ – ‘yāyaṃ, bhagini, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato, vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. Ayaṃ, bhagini, samādhi aññāphalo vutto bhagavatā’ti. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedetī’’ti. Chaṭṭhaṃ.

7. Lokāyatikasuttaṃ



37. 一时，尊者阿难住在拘睒弥（现今印度北方邦阿拉哈巴德市附近）的瞿师多园。在那里，尊者阿难对诸比丘说："贤友诸比丘。""贤友"，那些比丘应答尊者阿难。尊者阿难说：
"贤友，希有！贤友，未曾有！彼世尊、知者、见者、阿罗汉、正等正觉者，在狭隘中发现了空间，为众生的清净、超越忧悲、灭除苦恼、得达真理、证悟涅槃。那同样的眼将存在，那些色将存在，而那处将不被体验。那同样的耳将存在，那些声将存在，而那处将不被体验。那同样的鼻将存在，那些香将存在，而那处将不被体验。那同样的舌将存在，那些味将存在，而那处将不被体验。那同样的身将存在，那些触将存在，而那处将不被体验。"
如是说已，尊者优陀夷对尊者阿难说："贤友阿难，是有想而那处不被体验，还是无想？""贤友，是有想而那处不被体验，不是无想。"
"贤友，以何想而那处不被体验？""贤友，此处比丘超越一切色想，灭有对想，不作意种种想，思维'虚空无边'，具足空无边处而住。贤友，以如是想而那处不被体验。
"复次，贤友，比丘超越一切空无边处，思维'识无边'，具足识无边处而住。贤友，以如是想而那处不被体验。
"复次，贤友，比丘超越一切识无边处，思维'无所有'，具足无所有处而住。贤友，以如是想而那处不被体验。
"贤友，一时我住在娑计多（现今印度北方邦昌达西市附近）的安阇那林鹿野苑。那时，贤友，结发住者比丘尼来到我处，来已礼敬我，站在一旁。站在一旁的结发住者比丘尼对我说：'阿难尊者，这种既不倾向前，又不倾向后，也不是以行作压制遮止而得的定，因解脱而住立，因住立而知足，因知足而不恐惧。阿难尊者，世尊说这种定有何果？'
"如是说已，贤友，我对结发住者比丘尼说：'姊妹，这种既不倾向前，又不倾向后，也不是以行作压制遮止而得的定，因解脱而住立，因住立而知足，因知足而不恐惧。姊妹，世尊说这种定以智为果。'贤友，以如是想而那处不被体验。"第六经。
7. 顺世派经

38. Atha kho dve lokāyatikā brāhmaṇā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ –

‘‘Pūraṇo, bho gotama, kassapo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So evamāha – ‘ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī’ti. Ayampi [ayampi hi (syā. ka.)], bho gotama, nigaṇṭho nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So [sopi (?)] evamāha – ‘ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī’ti. Imesaṃ, bho gotama, ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā’’ti?

‘‘Alaṃ, brāhmaṇā! Tiṭṭhatetaṃ – ‘imesaṃ ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā’ti. Dhammaṃ vo, brāhmaṇā, desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho te brāhmaṇā bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena. Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā [daḷhadhammo (sabbattha) a. ni. 4.45; ma. ni. 1.116 ca, taṃsaṃvaṇṇanāṭīkāyo ca moggallānabyākaraṇañca oloketabbā] dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ [tālacchātiṃ (sī. syā. pī.), tālacchādiṃ (ka.) a. ni. 4.45; ma. ni. 

38. 那时，两位顺世派婆罗门来到世尊处，来已与世尊互相问候。寒暄欢愉的谈话后，坐在一旁。坐在一旁的那些婆罗门对世尊说：
"乔达摩尊者，富兰那·迦叶自称是一切知者、一切见者，宣称具有无余的智见：'无论我行走、站立、睡眠、清醒，智见常时现前。'他这样说：'我以无边智知见无边世界而住。'乔达摩尊者，这位尼干子也自称是一切知者、一切见者，宣称具有无余的智见：'无论我行走、站立、睡眠、清醒，智见常时现前。'他也这样说：'我以无边智知见无边世界而住。'乔达摩尊者，这两位智论者互相对立的说法中，谁说真实，谁说虚妄？"
"婆罗门们，且止！放下'这两位智论者互相对立的说法中，谁说真实，谁说虚妄'。婆罗门们，我为你们说法，你们听，善加作意，我将说。""如是，尊者"，那些婆罗门应答世尊。世尊说：
"婆罗门们，譬如四个人站在四方，具有最高的速度和步伐。他们具有如此的速度，如同熟练、练习纯熟、善射的弓箭手，以轻箭无困难地射穿横置的棕榈树影。

1.161 passitabbaṃ] atipāteyya; evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo atha puratthimāya disāya ṭhito puriso evaṃ vadeyya – ‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya. Atha pacchimāya disāya…pe… atha uttarāya disāya… atha dakkhiṇāya disāya ṭhito puriso evaṃ vadeyya – ‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya. Taṃ kissa hetu? Nāhaṃ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi. Na cāhaṃ, brāhmaṇā, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.

‘‘Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati. 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; ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati.

‘‘Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi [ahampi (sī. pī.)], brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’’’ti.

‘‘Puna caparaṃ, brāhmaṇā, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’’’ti.

‘‘Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti . Ahampi hi, brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’’’ti.

‘‘Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati…pe… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā , ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’’’ti.

‘‘Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati tiṇṇo loke visattika’’’nti. Sattamaṃ.

8. Devāsurasaṅgāmasuttaṃ



"具有如此的步伐，如同从东海到西海。那时，站在东方的人这样说：'我将以行走到达世界的边际。'他除了饮食、大小便、睡眠消除疲劳外，活一百岁的人活一百年，行走一百年，未到达世界的边际就会中途死亡。那时，站在西方的......站在北方的......站在南方的人这样说：'我将以行走到达世界的边际。'他除了饮食、大小便、睡眠消除疲劳外，活一百岁的人活一百年，行走一百年，未到达世界的边际就会中途死亡。为什么这样？婆罗门们，我说不能以这样的奔走知见或到达世界的边际。婆罗门们，我说不到达世界的边际就不能作苦的终结。
"婆罗门们，这五种欲功德在圣者律中称为世界。哪五种？眼所识可意、可爱、可悦、可乐、与欲相应、能起贪的色；耳所识的声......鼻所识的香......舌所识的味......身所识可意、可爱、可悦、可乐、与欲相应、能起贪的触。婆罗门们，这五种欲功德在圣者律中称为世界。
"在此，婆罗门们，比丘离诸欲、离诸不善法，有寻有伺，具足由离生喜乐的初禅而住。婆罗门们，这称为'比丘到达世界的边际，住于世界的边际'。其他人这样说：'这也是属于世界的，这也未脱离世界。'婆罗门们，我也这样说：'这也是属于世界的，这也未脱离世界。'
"复次，婆罗门们，比丘寻伺寂静......具足第二禅......第三禅......第四禅而住。婆罗门们，这称为'比丘到达世界的边际，住于世界的边际'。其他人这样说：'这也是属于世界的，这也未脱离世界。'婆罗门们，我也这样说：'这也是属于世界的，这也未脱离世界。'
"复次，婆罗门们，比丘超越一切色想，灭有对想，不作意种种想，思维'虚空无边'，具足空无边处而住。婆罗门们，这称为'比丘到达世界的边际，住于世界的边际'。其他人这样说：'这也是属于世界的，这也未脱离世界。'婆罗门们，我也这样说：'这也是属于世界的，这也未脱离世界。'
"复次，婆罗门们，比丘超越一切空无边处，思维'识无边'，具足识无边处而住......超越一切识无边处，思维'无所有'，具足无所有处而住......超越一切无所有处，具足非想非非想处而住。婆罗门们，这称为'比丘到达世界的边际，住于世界的边际'。其他人这样说：'这也是属于世界的，这也未脱离世界。'婆罗门们，我也这样说：'这也是属于世界的，这也未脱离世界。'
"复次，婆罗门们，比丘超越一切非想非非想处，具足想受灭而住，以慧见诸漏已尽。婆罗门们，这称为'比丘到达世界的边际，住于世界的边际，超越世间执著。'"第七经。
8. 天阿修罗战争经

39. ‘‘Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho [samupabbūḷho (sī. pī.)] ahosi. Tasmiṃ kho pana, bhikkhave, saṅgāme asurā jiniṃsu, devā parājayiṃsu [parājiyiṃsu (sī. syā. ka.)]. Parājitā ca, bhikkhave, devā [devā bhītā (pī.)] apayiṃsuyeva [apayaṃsveva (sī.)] uttarenābhimukhā, abhiyiṃsu [abhiyaṃsu (sī.)] asurā. Atha kho, bhikkhave, devānaṃ etadahosi – ‘abhiyanteva kho asurā. Yaṃnūna mayaṃ dutiyampi asurehi saṅgāmeyyāmā’ti. Dutiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ. Dutiyampi kho, bhikkhave, asurāva jiniṃsu, devā parājayiṃsu. Parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā’’.

Atha kho, bhikkhave, devānaṃ etadahosi – ‘abhiyanteva kho asurā. Yaṃnūna mayaṃ tatiyampi asurehi saṅgāmeyyāmā’ti. Tatiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ. Tatiyampi kho , bhikkhave, asurāva jiniṃsu, devā parājayiṃsu. Parājitā ca, bhikkhave, devā bhītā devapuraṃyeva pavisiṃsu. Devapuragatānañca pana [puna (ka.)], bhikkhave, devānaṃ etadahosi – ‘bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā asurehī’ti. Asurānampi, bhikkhave, etadahosi – ‘bhīruttānagatena kho dāni devā etarahi attanā viharanti akaraṇīyā amhehī’ti.

‘‘Bhūtapubbaṃ , bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā. Atha kho, bhikkhave, asurānaṃ etadahosi – ‘abhiyanteva kho devā. Yaṃnūna mayaṃ dutiyampi devehi saṅgāmeyyāmā’ti. Dutiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ. Dutiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā’’.

Atha kho, bhikkhave, asurānaṃ etadahosi – ‘abhiyanteva kho devā. Yaṃnūna mayaṃ tatiyampi devehi saṅgāmeyyāmā’ti. Tatiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ. Tatiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā bhītā asurapuraṃyeva pavisiṃsu. Asurapuragatānañca pana, bhikkhave, asurānaṃ etadahosi – ‘bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā devehī’ti. Devānampi, bhikkhave, etadahosi – ‘bhīruttānagatena kho dāni asurā etarahi attanā viharanti akaraṇīyā amhehī’ti.

‘‘Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – ‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti . Mārassāpi, bhikkhave, pāpimato evaṃ hoti – ‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati akaraṇīyo mayha’’’nti.

‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – ‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti. Mārassāpi, bhikkhave, pāpimato evaṃ hoti – ‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati, akaraṇīyo mayha’’’nti.

‘‘Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattika’’’nti.


39. "诸比丘，从前，天与阿修罗的战争爆发了。在那场战争中，诸比丘，阿修罗胜利，诸天失败。失败的诸天向北方退却，阿修罗追击。那时，诸比丘，诸天想：'阿修罗还在追击。让我们再次与阿修罗作战吧。'诸比丘，诸天第二次与阿修罗作战。诸比丘，阿修罗又胜利，诸天失败。失败的诸天向北方退却，阿修罗追击。
"那时，诸比丘，诸天想：'阿修罗还在追击。让我们第三次与阿修罗作战吧。'诸比丘，诸天第三次与阿修罗作战。诸比丘，阿修罗又胜利，诸天失败。失败的诸天恐惧地退入天城。诸比丘，退入天城的诸天想：'我们如今以恐惧为庇护而住，不能与阿修罗作对。'诸比丘，阿修罗也想：'诸天如今以恐惧为庇护而住，不能与我们作对。'
"诸比丘，从前，天与阿修罗的战争爆发了。在那场战争中，诸比丘，诸天胜利，阿修罗失败。失败的阿修罗向南方退却，诸天追击。那时，诸比丘，阿修罗想：'诸天还在追击。让我们再次与诸天作战吧。'诸比丘，阿修罗第二次与诸天作战。诸比丘，诸天又胜利，阿修罗失败。失败的阿修罗向南方退却，诸天追击。
"那时，诸比丘，阿修罗想：'诸天还在追击。让我们第三次与诸天作战吧。'诸比丘，阿修罗第三次与诸天作战。诸比丘，诸天又胜利，阿修罗失败。失败的阿修罗恐惧地退入阿修罗城。诸比丘，退入阿修罗城的阿修罗想：'我们如今以恐惧为庇护而住，不能与诸天作对。'诸比丘，诸天也想：'阿修罗如今以恐惧为庇护而住，不能与我们作对。'
"同样地，诸比丘，当比丘离诸欲、离诸不善法，有寻有伺，具足由离生喜乐的初禅而住时，诸比丘，那时比丘这样想：'我如今以恐惧为庇护而住，魔罗不能对我作什么。'诸比丘，恶魔魔罗也这样想：'这比丘如今以恐惧为庇护而住，我不能对他作什么。'
"诸比丘，当比丘寻伺寂静......具足第二禅......第三禅......第四禅而住时，诸比丘，那时比丘这样想：'我如今以恐惧为庇护而住，魔罗不能对我作什么。'诸比丘，恶魔魔罗也这样想：'这比丘如今以恐惧为庇护而住，我不能对他作什么。'
"诸比丘，当比丘超越一切色想，灭有对想，不作意种种想，思维'虚空无边'，具足空无边处而住时。诸比丘，这称为'比丘使魔罗走投无路，破坏魔眼，不被恶者所见，超越世间执著。'"


‘‘Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattika’’’nti. Aṭṭhamaṃ.

9. Nāgasuttaṃ



"诸比丘，当比丘超越一切空无边处，思维'识无边'，具足识无边处而住......超越一切识无边处，思维'无所有'，具足无所有处而住......超越一切无所有处，具足非想非非想处而住......超越一切非想非非想处，具足想受灭而住，以慧见诸漏已尽时。诸比丘，这称为'比丘使魔罗走投无路，破坏魔眼，不被恶者所见，超越世间执著。'"第八经。
9. 龙经


40. ‘‘Yasmiṃ , bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā tiṇaggāni chindanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi obhaggobhaggaṃ sākhābhaṅgaṃ khādanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ , bhikkhave, samaye āraññikassa nāgassa ogāhaṃ otiṇṇassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā soṇḍāya udakaṃ āloḷenti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa ogāhā uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.

‘‘Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti – ‘ahaṃ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi . Chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti [khāditaṃ (syā. ka.) mahāva. 467 passitabbaṃ], āvilāni ca pānīyāni pivāmi, ogāhā ca [ogāhāpi ca (syā. ka.) mahāva. 467 passitabbaṃ] me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyya’nti. So aparena samayena eko gaṇasmā vūpakaṭṭho viharati, acchinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṃ na khādanti [na obhaggobhaggañca sākhābhaṅga khādati (syā. ka.)], anāvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti.

‘‘Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti – ‘ahaṃ kho pubbe ākiṇṇo vihāsiṃ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ, ogāhā [ettha pisaddo sabbatthapi natthi] ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu. Sohaṃ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṃ bhañjitvā sākhābhaṅgena kāyaṃ parimajjitvā attamano soṇḍaṃ saṃharati [kaṇḍuṃ saṃhanti (sī. pī.) kaṇḍuṃ saṃhanati (syā.), ettha kaṇḍuvanadukkhaṃ vinetīti attho],.

‘‘Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – ‘ahaṃ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ . So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.


40. "诸比丘，当野生象觅食时，公象、母象、幼象、小象在前面行走，割断草尖，因此，诸比丘，野生象感到厌烦、惭愧、嫌恶。当野生象觅食时，公象、母象、幼象、小象啃食折断的树枝，因此，诸比丘，野生象感到厌烦、惭愧、嫌恶。当野生象下水时，公象、母象、幼象、小象在前面行走，用鼻搅动水，因此，诸比丘，野生象感到厌烦、惭愧、嫌恶。当野生象从水中上来时，母象们以身体摩擦着走过，因此，诸比丘，野生象感到厌烦、惭愧、嫌恶。
"那时，诸比丘，野生象这样想：'我如今与公象、母象、幼象、小象混杂而住。我吃被割断尖的草，它们吃我折断的树枝，我喝浑浊的水，当我从水中上来时，母象们以身体摩擦着走过。让我独自离群而住吧。'它后来独自离群而住，吃未被割断尖的草，它折断的树枝不被吃，喝清净的水，从水中上来时，母象们不以身体摩擦着走过。
"那时，诸比丘，野生象这样想：'我从前与公象、母象、幼象、小象混杂而住，我吃被割断尖的草，它们吃我折断的树枝，我喝浑浊的水，从水中上来时，母象们以身体摩擦着走过。如今我独自离群而住，吃未被割断尖的草，它们不吃我折断的树枝，我喝清净的水，从水中上来时，母象们不以身体摩擦着走过。'它用鼻折断树枝，用树枝擦拭身体，心满意足地收起鼻子。
"同样地，诸比丘，当比丘与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道、外道弟子混杂而住时，诸比丘，那时比丘这样想：'我如今与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道、外道弟子混杂而住。让我独自离群而住吧。'他亲近远离的住处——林野、树下、山岳、山谷、山洞、坟场、森林、露地、草堆。他到了林野，或到了树下，或到了空闲处，结跏趺坐，保持身体正直，安立念于面前。


‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati [kaṇḍuṃ saṃhanti (sī. pī.), kaṇḍuṃ saṃhanati (syā.), ettha kaṇḍuvanasadisaṃ jhānapaṭipakkhaṃ kilesadukkhaṃ vinetīti attho]. Vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati.

‘‘Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. So attamano soṇḍaṃ saṃharatī’’ti. Navamaṃ.

10. Tapussasuttaṃ



"他断除对世间的贪欲，以离贪的心而住，净化心中的贪欲；断除瞋恚与恼害，以无瞋的心而住，对一切生命以利益慈悲，净化心中的瞋恚与恼害；断除昏沉睡眠，以离昏沉睡眠而住，具光明想，正念正知，净化心中的昏沉睡眠；断除掉举与悔恨，以不掉举而住，内心寂静，净化心中的掉举与悔恨；断除疑惑，超越疑惑而住，于善法无疑，净化心中的疑惑。他断除这五盖，净除心的污垢，使慧力羸弱，离诸欲、离诸不善法，有寻有伺，具足由离生喜乐的初禅而住。他心满意足地收起鼻子。由于寻伺寂静......具足第二禅......第三禅......第四禅而住。他心满意足地收起鼻子。
"超越一切色想，灭有对想，不作意种种想，思维'虚空无边'，具足空无边处而住。他心满意足地收起鼻子。超越一切空无边处，思维'识无边'，具足识无边处而住......超越一切识无边处，思维'无所有'，具足无所有处而住......超越一切无所有处，具足非想非非想处而住......超越一切非想非非想处，具足想受灭而住，以慧见诸漏已尽。他心满意足地收起鼻子。"第九经。
10. 多梵经

41. Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya uruvelakappaṃ piṇḍāya pāvisi. Uruvelakappe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘idheva tāva tvaṃ, ānanda, hohi, yāvāhaṃ mahāvanaṃ ajjhogāhāmi divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tapusso gahapati āyasmantaṃ ānandaṃ etadavoca –

‘‘Mayaṃ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā. Tesaṃ no, bhante, amhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati, yadidaṃ nekkhammaṃ. Sutaṃ metaṃ, bhante, ‘imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato’ [passataṃ (?)]. Tayidaṃ, bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo, yadidaṃ nekkhamma’’nti.

‘‘Atthi kho etaṃ, gahapati, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā’’ti.

‘‘Evaṃ, bhante’’ti kho tapusso gahapati āyasmato ānandassa paccassosi. Atha kho āyasmā ānando tapussena gahapatinā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘Ayaṃ , bhante, tapusso gahapati evamāha – ‘mayaṃ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṃ no bhante, amhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati, yadidaṃ nekkhammaṃ’. Sutaṃ metaṃ, bhante, ‘imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. Tayidaṃ, bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo yadidaṃ nekkhamma’’’nti.

‘‘Evametaṃ, ānanda, evametaṃ, ānanda! Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sādhu nekkhammaṃ , sādhu paviveko’ti. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṃso anadhigato, so ca me anāsevito . Tasmā me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ kāmesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ [bahulīkareyyaṃ (sī. syā. pī.)], nekkhamme ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nekkhamme cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena kāmesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho . Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.


41. 一时，世尊住在末罗族中，在末罗族名为乌鲁韦拉迦帕的市镇。那时，世尊在上午时分，着衣持钵，入乌鲁韦拉迦帕托钵。在乌鲁韦拉迦帕托钵后，饭食讫，告具寿阿难说："阿难，你且在此处，待我入大林中午休。""是的，尊者"，具寿阿难应答世尊。那时，世尊入大林后，在某棵树下坐下午休。
那时，居士多梵来到具寿阿难处，来已礼敬具寿阿难，坐在一旁。坐在一旁的居士多梵对具寿阿难说：
"阿难尊者，我们是在家人，享受欲乐，喜爱欲乐，乐于欲乐，欢喜欲乐。对我们这些在家人，享受欲乐，喜爱欲乐，乐于欲乐，欢喜欲乐的人来说，出离就像悬崖一样。尊者，我听说'在这法律中，年轻的比丘们，因见此为寂静，他们的心倾向、信乐、安住、解脱于出离。'尊者，在这法律中，这对比丘们与大众是不同的，即是出离。"
"居士，这确实是值得去见世尊谈论的话题。来吧，居士，我们去世尊处，去已将此事告知世尊。世尊如何解答，我们就如何受持。"
"是的，尊者"，居士多梵应答具寿阿难。那时，具寿阿难与居士多梵一起去世尊处，去已礼敬世尊，坐在一旁。坐在一旁的具寿阿难对世尊说：
"尊者，这位居士多梵这样说：'阿难尊者，我们是在家人，享受欲乐，喜爱欲乐，乐于欲乐，欢喜欲乐。对我们这些在家人，享受欲乐，喜爱欲乐，乐于欲乐，欢喜欲乐的人来说，出离就像悬崖一样。尊者，我听说在这法律中，年轻的比丘们，因见此为寂静，他们的心倾向、信乐、安住、解脱于出离。尊者，在这法律中，这对比丘们与大众是不同的，即是出离。'"
"阿难，如是，阿难，如是！阿难，我在证悟之前，当还是菩萨时，我也这样想：'出离善哉，远离善哉！'阿难，那时我的心不倾向、不信乐、不安住、不解脱于出离，虽见此为寂静。阿难，我这样想：'是什么因、什么缘，使我的心不倾向、不信乐、不安住、不解脱于出离，虽见此为寂静？'阿难，我这样想：'我未见欲乐的过患，也未多作思惟；未得出离的功德，也未修习。因此，我的心不倾向、不信乐、不安住、不解脱于出离，虽见此为寂静。'阿难，我这样想：'如果我见到欲乐的过患并多作思惟，得到出离的功德并修习，或许我的心会倾向、信乐、安住、解脱于出离，见此为寂静。'阿难，后来我见到欲乐的过患并多作思惟，得到出离的功德并修习。阿难，那时我的心倾向、信乐、安住、解脱于出离，见此为寂静。阿难，我离诸欲、离诸不善法，有寻有伺，具足由离生喜乐的初禅而住。阿难，当我住此住时，与欲相应的想和作意现起，这对我是一种病。阿难，就如快乐者生起痛苦只为成病；同样地，与欲相应的想和作意现起，这对我是一种病。


‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ vitakkesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, avitakke ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me avitakke cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena vitakkesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, avitakke ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, avitakke cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti – upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo , yena me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ pītiyā ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nippītike ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nippītike cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena pītiyā ādīnavaṃ disvā taṃ bahulamakāsiṃ, nippītike ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nippītike cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.


"阿难，我这样想：'让我寻伺寂静......具足第二禅而住。'阿难，那时我的心不倾向、不信乐、不安住、不解脱于无寻，虽见此为寂静。阿难，我这样想：'是什么因、什么缘，使我的心不倾向、不信乐、不安住、不解脱于无寻，虽见此为寂静？'阿难，我这样想：'我未见寻的过患，也未多作思惟；未得无寻的功德，也未修习。因此，我的心不倾向、不信乐、不安住、不解脱于无寻，虽见此为寂静。'阿难，我这样想：'如果我见到寻的过患并多作思惟，得到无寻的功德并修习，或许我的心会倾向、信乐、安住、解脱于无寻，见此为寂静。'阿难，后来我见到寻的过患并多作思惟，得到无寻的功德并修习。阿难，那时我的心倾向、信乐、安住、解脱于无寻，见此为寂静。阿难，我由于寻伺寂静......具足第二禅而住。阿难，当我住此住时，与寻相应的想和作意现起，这对我是一种病。阿难，就如快乐者生起痛苦只为成病；同样地，与寻相应的想和作意现起，这对我是一种病。
"阿难，我这样想：'让我离喜，住于舍，具念正知，以身受乐，如诸圣者所说——具舍、具念、乐住者，具足第三禅而住。'阿难，那时我的心不倾向、不信乐、不安住、不解脱于离喜，虽见此为寂静。阿难，我这样想：'是什么因、什么缘，使我的心不倾向、不信乐、不安住、不解脱于离喜，虽见此为寂静？'阿难，我这样想：'我未见喜的过患，也未多作思惟；未得离喜的功德，也未修习。因此，我的心不倾向、不信乐、不安住、不解脱于离喜，虽见此为寂静。'阿难，我这样想：'如果我见到喜的过患并多作思惟，得到离喜的功德并修习，或许我的心会倾向、信乐、安住、解脱于离喜，见此为寂静。'阿难，后来我见到喜的过患并多作思惟，得到离喜的功德并修习。阿难，那时我的心倾向、信乐、安住、解脱于离喜，见此为寂静。阿难，我离喜......具足第三禅而住。阿难，当我住此住时，与喜相应的想和作意现起，这对我是一种病。阿难，就如快乐者生起痛苦只为成病；同样地，与喜相应的想和作意现起，这对我是一种病。


‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ upekkhāsukhe ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, adukkhamasukhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me adukkhamasukhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena upekkhāsukhe ādīnavaṃ disvā taṃ bahulamakāsiṃ adukkhamasukhe ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ rūpesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākāsānañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena rūpesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.


"阿难，我这样想：'让我断乐，断苦，先前已灭喜忧，不苦不乐，舍念清净，具足第四禅而住。'阿难，那时我的心不倾向、不信乐、不安住、不解脱于不苦不乐，虽见此为寂静。阿难，我这样想：'是什么因、什么缘，使我的心不倾向、不信乐、不安住、不解脱于不苦不乐，虽见此为寂静？'阿难，我这样想：'我未见舍乐的过患，也未多作思惟；未得不苦不乐的功德，也未修习。因此，我的心不倾向、不信乐、不安住、不解脱于不苦不乐，虽见此为寂静。'阿难，我这样想：'如果我见到舍乐的过患并多作思惟，得到不苦不乐的功德并修习，或许我的心会倾向、信乐、安住、解脱于不苦不乐，见此为寂静。'阿难，后来我见到舍乐的过患并多作思惟，得到不苦不乐的功德并修习。阿难，那时我的心倾向、信乐、安住、解脱于不苦不乐，见此为寂静。阿难，我断乐......具足第四禅而住。阿难，当我住此住时，与舍相应的想和作意现起，这对我是一种病。阿难，就如快乐者生起痛苦只为成病；同样地，与舍相应的想和作意现起，这对我是一种病。
"阿难，我这样想：'让我超越一切色想，灭有对想，不作意种种想，思维"虚空无边"，具足空无边处而住。'阿难，那时我的心不倾向、不信乐、不安住、不解脱于空无边处，虽见此为寂静。阿难，我这样想：'是什么因、什么缘，使我的心不倾向、不信乐、不安住、不解脱于空无边处，虽见此为寂静？'阿难，我这样想：'我未见色的过患，也未多作思惟；未得空无边处的功德，也未修习。因此，我的心不倾向、不信乐、不安住、不解脱于空无边处，虽见此为寂静。'阿难，我这样想：'如果我见到色的过患并多作思惟，得到空无边处的功德并修习，或许我的心会倾向、信乐、安住、解脱于空无边处，见此为寂静。'阿难，后来我见到色的过患并多作思惟，得到空无边处的功德并修习。阿难，那时我的心倾向、信乐、安住、解脱于空无边处，见此为寂静。阿难，我超越一切色想，灭有对想，不作意种种想，思维'虚空无边'，具足空无边处而住。阿难，当我住此住时，与色相应的想和作意现起，这对我是一种病。阿难，就如快乐者生起痛苦只为成病；同样地，与色相应的想和作意现起，这对我是一种病。


‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me viññāṇañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya ; evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākiñcaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.


"阿难，我这样想：'让我超越一切空无边处，思维"识无边"，具足识无边处而住。'阿难，那时我的心不倾向、不信乐、不安住、不解脱于识无边处，虽见此为寂静。阿难，我这样想：'是什么因、什么缘，使我的心不倾向、不信乐、不安住、不解脱于识无边处，虽见此为寂静？'阿难，我这样想：'我未见空无边处的过患，也未多作思惟；未得识无边处的功德，也未修习。因此，我的心不倾向、不信乐、不安住、不解脱于识无边处，虽见此为寂静。'阿难，我这样想：'如果我见到空无边处的过患并多作思惟，得到识无边处的功德并修习，或许我的心会倾向、信乐、安住、解脱于识无边处，见此为寂静。'阿难，后来我见到空无边处的过患并多作思惟，得到识无边处的功德并修习。阿难，那时我的心倾向、信乐、安住、解脱于识无边处，见此为寂静。阿难，我超越一切空无边处，思维'识无边'，具足识无边处而住。阿难，当我住此住时，与空无边处相应的想和作意现起，这对我是一种病。阿难，就如快乐者生起痛苦只为成病；同样地，与空无边处相应的想和作意现起，这对我是一种病。
"阿难，我这样想：'让我超越一切识无边处，思维"无所有"，具足无所有处而住。'阿难，那时我的心不倾向、不信乐、不安住、不解脱于无所有处，虽见此为寂静。阿难，我这样想：'是什么因、什么缘，使我的心不倾向、不信乐、不安住、不解脱于无所有处，虽见此为寂静？'阿难，我这样想：'我未见识无边处的过患，也未多作思惟；未得无所有处的功德，也未修习。因此，我的心不倾向、不信乐、不安住、不解脱于无所有处，虽见此为寂静。'阿难，我这样想：'如果我见到识无边处的过患并多作思惟，得到无所有处的功德并修习，或许我的心会倾向、信乐、安住、解脱于无所有处，见此为寂静。'阿难，后来我见到识无边处的过患并多作思惟，得到无所有处的功德并修习。阿难，那时我的心倾向、信乐、安住、解脱于无所有处，见此为寂静。阿难，我超越一切识无边处，思维'无所有'，具足无所有处而住。阿难，当我住此住时，与识无边处相应的想和作意现起，这对我是一种病。阿难，就如快乐者生起痛苦只为成病；同样地，与识无边处相应的想和作意现起，这对我是一种病。


‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nevasaññānāsaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

‘‘Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyya’nti. Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me saññāvedayitanirodhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ , saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṃ agamaṃsu.

‘‘Yāvakīvañcāhaṃ , ānanda, imā nava anupubbavihārasamāpattiyo na evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca kho ahaṃ, ānanda, imā nava anupubbavihārasamāpattiyo evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, athāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me cetovimutti [vimutti (ka. sī. ka.)], ayamantimā jāti, natthi dāni punabbhavo’’’ti. Dasamaṃ.


"阿难，我这样想：'让我超越一切无所有处，具足非想非非想处而住。'阿难，那时我的心不倾向、不信乐、不安住、不解脱于非想非非想处，虽见此为寂静。阿难，我这样想：'是什么因、什么缘，使我的心不倾向、不信乐、不安住、不解脱于非想非非想处，虽见此为寂静？'阿难，我这样想：'我未见无所有处的过患，也未多作思惟；未得非想非非想处的功德，也未修习。因此，我的心不倾向、不信乐、不安住、不解脱于非想非非想处，虽见此为寂静。'阿难，我这样想：'如果我见到无所有处的过患并多作思惟，得到非想非非想处的功德并修习，或许我的心会倾向、信乐、安住、解脱于非想非非想处，见此为寂静。'阿难，后来我见到无所有处的过患并多作思惟，得到非想非非想处的功德并修习。阿难，那时我的心倾向、信乐、安住、解脱于非想非非想处，见此为寂静。阿难，我超越一切无所有处，具足非想非非想处而住。阿难，当我住此住时，与无所有处相应的想和作意现起，这对我是一种病。阿难，就如快乐者生起痛苦只为成病；同样地，与无所有处相应的想和作意现起，这对我是一种病。
"阿难，我这样想：'让我超越非想非非想处，具足想受灭而住。'阿难，那时我的心不倾向、不信乐、不安住、不解脱于想受灭，虽见此为寂静。阿难，我这样想：'是什么因、什么缘，使我的心不倾向、不信乐、不安住、不解脱于想受灭，虽见此为寂静？'阿难，我这样想：'我未见非想非非想处的过患，也未多作思惟；未得想受灭的功德，也未修习。因此，我的心不倾向、不信乐、不安住、不解脱于想受灭，虽见此为寂静。'阿难，我这样想：'如果我见到非想非非想处的过患并多作思惟，得到想受灭的功德并修习，或许我的心会倾向、信乐、安住、解脱于想受灭，见此为寂静。'阿难，后来我见到非想非非想处的过患并多作思惟，得到想受灭的功德并修习。阿难，那时我的心倾向、信乐、安住、解脱于想受灭，见此为寂静。阿难，我超越一切非想非非想处，具足想受灭而住，以慧见诸漏已尽。
"阿难，只要我还未如是顺逆地入住出离这九种次第住定，我就不承认在这天、魔、梵的世界，在这包含沙门、婆罗门、天、人的众生界中，已证得无上正等正觉。阿难，当我如是顺逆地入住出离这九种次第住定时，我才承认在这天、魔、梵的世界，在这包含沙门、婆罗门、天、人的众生界中，已证得无上正等正觉。智见生起：'我的心解脱不动，此是最后生，不再有后有。'"第十经。


Mahāvaggo catuttho.


第四大品。



Tassuddānaṃ –

Dve vihārā ca nibbānaṃ, gāvī jhānena pañcamaṃ;

Ānando brāhmaṇā devo, nāgena tapussena cāti.

其摄颂：
两个安住与涅槃，母牛与禅为第五；
阿难婆罗门天神，龙象与多梵为终


