2. Anussativaggo

1. Paṭhamamahānāmasuttaṃ

11. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – ‘‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’ti. Assosi kho mahānāmo sakko – ‘‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’’ti.

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa [kena (syā. kaṃ.)] vihārena vihātabba’’nti?

‘‘Sādhu sādhu, mahānāma! Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha – ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’’’nti? Saddho kho, mahānāma, ārādhako hoti, no assaddho; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti , no muṭṭhassati; samāhito ārādhako hoti, no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari [uttariṃ (sī. syā. kaṃ. pī.)] bhāveyyāsi. [a. ni. 

2. 随念品
1. 第一摩诃男经
11. 一时，世尊住在释迦族的迦毗罗卫城（现尼泊尔蓝毗尼附近）尼拘律园。那时，许多比丘正在为世尊做衣 —— "世尊的衣做好后，三个月过后就要出发游行。"释迦族的摩诃男听说："很多比丘正在为世尊做衣 —— '世尊的衣做好后，三个月过后就要出发游行'"。
于是，释迦族的摩诃男前往世尊所在处。到达后，向世尊礼敬，然后坐在一旁。坐在一旁的释迦族摩诃男对世尊如此说道："世尊，我听说'很多比丘正在为世尊做衣 —— 世尊的衣做好后，三个月过后就要出发游行'。世尊，我们住于种种住处时，应当以何种住处而住？"
"很好，很好，摩诃男！摩诃男，这确实适合你们这些良家子，你们来到如来处请问'我们住于种种住处时，应当以何种住处而住？'摩诃男，有信仰者是成就者，非无信仰者；精进者是成就者，非懈怠者；具念者是成就者，非失念者；入定者是成就者，非未入定者；有智慧者是成就者，非愚钝者。摩诃男，你应当建立于这五法中，进一步修习六法。

6.10] ‘‘Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṃ bhāveti.

‘‘Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko [opanayiko (sī. syā. kaṃ. pī.)] paccattaṃ veditabbo viññūhī’ti. Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno dhammānussatiṃ bhāveti.

‘‘Puna caparaṃ tvaṃ, mahānāma, saṅghaṃ anussareyyāsi – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno saṅghānussatiṃ bhāveti.

‘‘Puna caparaṃ tvaṃ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti sīlaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno sīlānussatiṃ bhāveti.


"摩诃男，在此，你应当随念如来 —— '世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊'。摩诃男，当圣弟子随念如来时，他的心不被贪欲所缠，不被嗔恚所缠，不被愚痴所缠；那时他的心对如来是正直的。摩诃男，圣弟子心正直时，得义感，得法感，得法相应的欢悦。欢悦者生喜，有喜者身轻安，身轻安者感受乐，有乐者心得定。摩诃男，这称为圣弟子于不平等的人群中平等而住，于有瞋恚的人群中无瞋恚而住，入于法流而修习佛随念。
复次，摩诃男，你应当随念法 —— '法为世尊善说，现见、无时、来见、引导、智者自知'。摩诃男，当圣弟子随念法时，他的心不被贪欲所缠，不被嗔恚所缠，不被愚痴所缠；那时他的心对法是正直的。摩诃男，圣弟子心正直时，得义感，得法感，得法相应的欢悦。欢悦者生喜，有喜者身轻安，身轻安者感受乐，有乐者心得定。摩诃男，这称为圣弟子于不平等的人群中平等而住，于有瞋恚的人群中无瞋恚而住，入于法流而修习法随念。
复次，摩诃男，你应当随念僧 —— '世尊的声闻僧众行道良善，世尊的声闻僧众行道正直，世尊的声闻僧众行道如理，世尊的声闻僧众行道正当，即四双八辈，此世尊声闻僧众可供养、可供奉、可布施、可合掌，是世间无上的福田'。摩诃男，当圣弟子随念僧时，他的心不被贪欲所缠，不被嗔恚所缠，不被愚痴所缠；那时他的心对僧是正直的。摩诃男，圣弟子心正直时，得义感，得法感，得法相应的欢悦。欢悦者生喜，有喜者身轻安，身轻安者感受乐，有乐者心得定。摩诃男，这称为圣弟子于不平等的人群中平等而住，于有瞋恚的人群中无瞋恚而住，入于法流而修习僧随念。
复次，摩诃男，你应当随念自己的戒，即无缺、无破、无污、无杂，自在、智者所赞、无执着、导向定。摩诃男，当圣弟子随念戒时，他的心不被贪欲所缠，不被嗔恚所缠，不被愚痴所缠；那时他的心对戒是正直的。摩诃男，圣弟子心正直时，得义感，得法感，得法相应的欢悦。欢悦者生喜，有喜者身轻安，身轻安者感受乐，有乐者心得定。摩诃男，这称为圣弟子于不平等的人群中平等而住，于有瞋恚的人群中无瞋恚而住，入于法流而修习戒随念。


‘‘Puna caparaṃ tvaṃ, mahānāma, attano cāgaṃ anussareyyāsi – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Yasmiṃ, mahānāma , samaye ariyasāvako cāgaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno cāgānussatiṃ bhāveti.

‘‘Puna caparaṃ tvaṃ, mahānāma, devatā anussareyyāsi – ‘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 tatthūpapannā , mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ, mahānāma, 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 devatā ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno devatānussatiṃ bhāvetī’’ti. Paṭhamaṃ.

2. Dutiyamahānāmasuttaṃ

12. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena mahānāmo sakko gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – ‘‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’ti.

Assosi kho mahānāmo sakko – ‘‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’’ti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’’nti?

‘‘Sādhu sādhu, mahānāma! Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha – ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’nti? Saddho kho, mahānāma, ārādhako hoti, no assaddho; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti, no muṭṭhassati; samāhito ārādhako hoti , no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.

[a. ni. 

"复次，摩诃男，你应当随念自己的施舍 —— '我真是有得，我真是善得，我在受吝啬垢所缠的人群中，以离垢吝啬心而居家，解脱施舍，手常净洁，乐于舍弃，可以求取，乐于布施分享'。摩诃男，当圣弟子随念施舍时，他的心不被贪欲所缠，不被嗔恚所缠，不被愚痴所缠；那时他的心对施舍是正直的。摩诃男，圣弟子心正直时，得义感，得法感，得法相应的欢悦。欢悦者生喜，有喜者身轻安，身轻安者感受乐，有乐者心得定。摩诃男，这称为圣弟子于不平等的人群中平等而住，于有瞋恚的人群中无瞋恚而住，入于法流而修习施舍随念。
复次，摩诃男，你应当随念诸天 —— '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，有更上诸天。那些天神具足如是信而从此处死后生到那里，我也具有如是信。那些天神具足如是戒而从此处死后生到那里，我也具有如是戒。那些天神具足如是闻而从此处死后生到那里，我也具有如是闻。那些天神具足如是施而从此处死后生到那里，我也具有如是施。那些天神具足如是慧而从此处死后生到那里，我也具有如是慧'。摩诃男，当圣弟子随念自己和那些天神的信、戒、闻、施、慧时，他的心不被贪欲所缠，不被嗔恚所缠，不被愚痴所缠；那时他的心对诸天是正直的。摩诃男，圣弟子心正直时，得义感，得法感，得法相应的欢悦。欢悦者生喜，有喜者身轻安，身轻安者感受乐，有乐者心得定。摩诃男，这称为圣弟子于不平等的人群中平等而住，于有瞋恚的人群中无瞋恚而住，入于法流而修习天随念。"第一经。
2. 第二摩诃男经
12. 一时，世尊住在释迦族的迦毗罗卫城尼拘律园。那时，释迦族的摩诃男刚从疾病中康复，才从病中起来不久。那时，许多比丘正在为世尊做衣 —— "世尊的衣做好后，三个月过后就要出发游行。"
释迦族的摩诃男听说："很多比丘正在为世尊做衣 —— '世尊的衣做好后，三个月过后就要出发游行'"。于是，释迦族的摩诃男前往世尊所在处。到达后，向世尊礼敬，然后坐在一旁。坐在一旁的释迦族摩诃男对世尊如此说道："世尊，我听说'很多比丘正在为世尊做衣 —— 世尊的衣做好后，三个月过后就要出发游行'。世尊，我们住于种种住处时，应当以何种住处而住？"
"很好，很好，摩诃男！摩诃男，这确实适合你们这些良家子，你们来到如来处请问'我们住于种种住处时，应当以何种住处而住？'摩诃男，有信仰者是成就者，非无信仰者；精进者是成就者，非懈怠者；具念者是成就者，非失念者；入定者是成就者，非未入定者；有智慧者是成就者，非愚钝者。摩诃男，你应当建立于这五法中，进一步修习六法。

6.9] ‘‘Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Imaṃ kho tvaṃ, mahānāma, buddhānussatiṃ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṃ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṃ ajjhāvasantopi bhāveyyāsi.

‘‘Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi…pe… saṅghaṃ anussareyyāsi…pe… attano sīlāni anussareyyāsi…pe… attano cāgaṃ anussareyyāsi…pe… devatā anussareyyāsi – ‘santi devā cātumahārājikā…pe… santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena… sutena… cāgena… paññāya samannāgatā tā devatā ito cutā tatthūpapannā , mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ, mahānāma, 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 devatā ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Imaṃ kho tvaṃ, mahānāma, devatānussatiṃ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṃ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṃ ajjhāvasantopi bhāveyyāsī’’ti. Dutiyaṃ.

3. Nandiyasuttaṃ



"摩诃男，在此，你应当随念如来 —— '如是世尊是阿罗汉...乃至...天人师、佛陀、世尊'。摩诃男，当圣弟子随念如来时，他的心不被贪欲所缠，不被嗔恚所缠，不被愚痴所缠；那时他的心对如来是正直的。摩诃男，圣弟子心正直时，得义感，得法感，得法相应的欢悦。欢悦者生喜，有喜者身轻安，身轻安者感受乐，有乐者心得定。摩诃男，你应当行走时修习此佛随念，站立时修习，坐着时修习，躺卧时修习，从事工作时修习，居住在子女拥挤的床榻时也应修习。
复次，摩诃男，你应当随念法...乃至...随念僧...乃至...随念自己的戒...乃至...随念自己的施舍...乃至...随念诸天 —— '有四大王天...乃至...有更上诸天。那些天神具足如是信而从此处死后生到那里，我也具有如是信。那些天神具足如是戒...闻...施...慧而从此处死后生到那里，我也具有如是慧'。摩诃男，当圣弟子随念自己和那些天神的信、戒、闻、施、慧时，他的心不被贪欲所缠，不被嗔恚所缠，不被愚痴所缠；那时他的心对诸天是正直的。摩诃男，圣弟子心正直时，得义感，得法感，得法相应的欢悦。欢悦者生喜，有喜者身轻安，身轻安者感受乐，有乐者心得定。摩诃男，你应当行走时修习此天随念，站立时修习，坐着时修习，躺卧时修习，从事工作时修习，居住在子女拥挤的床榻时也应修习。"第二经。
3. 难提经

13. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena bhagavā sāvatthiyaṃ vassāvāsaṃ upagantukāmo hoti [ahosi (ka.)].

Assosi kho nandiyo sakko – ‘‘bhagavā kira sāvatthiyaṃ vassāvāsaṃ upagantukāmo’’ti. Atha kho nandiyassa sakkassa etadahosi – ‘‘yaṃnūnāhampi sāvatthiyaṃ vassāvāsaṃ upagaccheyyaṃ. Tattha kammantañceva adhiṭṭhahissāmi, bhagavantañca lacchāmi kālena kālaṃ dassanāyā’’ti.

Atha kho bhagavā sāvatthiyaṃ vassāvāsaṃ upagacchi [upagañchi (sī. pī.)]. Nandiyopi kho sakko sāvatthiyaṃ vassāvāsaṃ upagacchi. Tattha kammantañceva adhiṭṭhāsi [adhiṭṭhāya (syā.), adhiṭṭhāti (ka.)], bhagavantañca labhi [lacchati (syā. ka.)] kālena kālaṃ dassanāya. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – ‘‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’ti.

Assosi kho nandiyo sakko – ‘‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’’’ti. Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo sakko bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’’nti?

‘‘Sādhu sādhu, nandiya! Etaṃ kho, nandiya, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha – ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabba’nti? Saddho kho, nandiya, ārādhako hoti, no assaddho; sīlavā ārādhako hoti, no dussīlo; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti, no muṭṭhassati; samāhito ārādhako hoti, no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho te, nandiya, chasu dhammesu patiṭṭhāya pañcasu dhammesu ajjhattaṃ sati upaṭṭhāpetabbā.

‘‘Idha tvaṃ, nandiya, tathāgataṃ anussareyyāsi – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi , satthā devamanussānaṃ buddho bhagavā’ti. Iti kho te, nandiya, tathāgataṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

‘‘Puna caparaṃ tvaṃ, nandiya, dhammaṃ anussareyyāsi – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Iti kho te, nandiya, dhammaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

‘‘Puna caparaṃ tvaṃ, nandiya, kalyāṇamitte anussareyyāsi – ‘lābhā vata me, suladdhaṃ vata me, yassa me kalyāṇamittā anukampakā atthakāmā ovādakā anusāsakā’ti. Iti kho te, nandiya, kalyāṇamitte ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

‘‘Puna caparaṃ tvaṃ, nandiya, attano cāgaṃ anussareyyāsi – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Iti kho te, nandiya, cāgaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

‘‘Puna caparaṃ tvaṃ, nandiya, devatā anussareyyāsi – ‘yā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ [kabaḷiṃkārabhakkhānaṃ (sī.), kabaḷīkārabhakkhānaṃ (syā. kaṃ. pī.)] devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ. Seyyathāpi, nandiya, bhikkhu asamayavimutto karaṇīyaṃ attano na samanupassati katassa vā paticayaṃ; evamevaṃ kho, nandiya, yā tā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ. Iti kho te, nandiya, devatā ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.


13. 一时，世尊住在释迦族的迦毗罗卫城（现尼泊尔蓝毗尼附近）尼拘律园。那时，世尊想要去舍卫城（现印度北方邦斯拉瓦斯提）度过雨安居。
释迦族的难提听说："世尊想要去舍卫城度过雨安居。"于是，释迦族的难提这样想："让我也去舍卫城度过雨安居吧。在那里我既可以处理事务，又能时时见到世尊。"
于是世尊去到舍卫城度过雨安居。释迦族的难提也去到舍卫城度过雨安居。在那里他既处理事务，又能时时见到世尊。那时，许多比丘正在为世尊做衣 —— "世尊的衣做好后，三个月过后就要出发游行。"
释迦族的难提听说："很多比丘正在为世尊做衣 —— '世尊的衣做好后，三个月过后就要出发游行'"。于是，释迦族的难提前往世尊所在处。到达后，向世尊礼敬，然后坐在一旁。坐在一旁的释迦族难提对世尊如此说道："世尊，我听说'很多比丘正在为世尊做衣 —— 世尊的衣做好后，三个月过后就要出发游行'。世尊，我们住于种种住处时，应当以何种住处而住？"
"很好，很好，难提！难提，这确实适合你们这些良家子，你们来到如来处请问'我们住于种种住处时，应当以何种住处而住？'难提，有信仰者是成就者，非无信仰者；持戒者是成就者，非破戒者；精进者是成就者，非懈怠者；具念者是成就者，非失念者；入定者是成就者，非未入定者；有智慧者是成就者，非愚钝者。难提，你应当建立于这六法中，对五法建立内在的念。
难提，在此，你应当随念如来 —— '如是世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊'。难提，你应当如是对如来建立内在的念。
复次，难提，你应当随念法 —— '法为世尊善说，现见、无时、来见、引导、智者自知'。难提，你应当如是对法建立内在的念。
复次，难提，你应当随念善友 —— '我真是有得，我真是善得，我有这些善友怜悯我，希望我利益，教导我，指导我'。难提，你应当如是对善友建立内在的念。
复次，难提，你应当随念自己的施舍 —— '我真是有得，我真是善得，我在受吝啬垢所缠的人群中，以离垢吝啬心而居家，解脱施舍，手常净洁，乐于舍弃，可以求取，乐于布施分享'。难提，你应当如是对施舍建立内在的念。
复次，难提，你应当随念诸天 —— '那些超越了段食诸天的境界，投生到某个意生身的诸天，他们不见自己有应做之事，也不见已做之事需要积集。难提，就如无时解脱的比丘不见自己有应做之事，也不见已做之事需要积集；同样地，难提，那些超越了段食诸天的境界，投生到某个意生身的诸天，他们不见自己有应做之事，也不见已做之事需要积集'。难提，你应当如是对诸天建立内在的念。


‘‘Imehi kho, nandiya, ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyati. Seyyathāpi, nandiya, kumbho nikkujjo [nikujjo (ka.)] vamateva udakaṃ, no vantaṃ paccāvamati [paccāmasati (syā.)]; seyyathāpi vā pana, nandiya, sukkhe tiṇadāye aggi mutto ḍahaññeva gacchati, no daḍḍhaṃ paccudāvattati ; evamevaṃ kho, nandiya, imehi ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyatī’’ti. Tatiyaṃ.

4. Subhūtisuttaṃ



"难提，具足这十一法的圣弟子必定断除邪恶不善法，不再执取。难提，就如倒置的水瓶只会流出水，不会将流出的水收回；又如，难提，在干燥的草堆中燃起的火只会向前烧，不会回头烧已烧过的地方；同样地，难提，具足这十一法的圣弟子必定断除邪恶不善法，不再执取。"第三经。
4. 须菩提经


14. Atha kho āyasmā subhūti saddhena bhikkhunā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ subhūtiṃ bhagavā etadavoca – ‘‘ko nāmāyaṃ [ko nāmo ayaṃ (sī. ka.), ko nāma ayaṃ (syā. kaṃ.)], subhūti, bhikkhū’’ti? ‘‘Saddho nāmāyaṃ, bhante, bhikkhu, sudattassa [saddhassa (sī. syā. kaṃ. pī.)] upāsakassa putto, saddhā agārasmā anagāriyaṃ pabbajito’’ti.

‘‘Kacci panāyaṃ, subhūti, saddho bhikkhu sudattassa upāsakassa putto saddhā agārasmā anagāriyaṃ pabbajito sandissati saddhāpadānesū’’ti? ‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo, yaṃ bhagavā saddhassa saddhāpadānāni bhāseyya. Idānāhaṃ jānissāmi yadi vā ayaṃ bhikkhu sandissati saddhāpadānesu yadi vā no’’ti.

‘‘Tena hi, subhūti, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā subhūti bhagavato paccassosi . Bhagavā etadavoca –

‘‘Idha , subhūti, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, subhūti, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

‘‘Puna caparaṃ, subhūti, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, subhūti, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

‘‘Puna caparaṃ, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

‘‘Puna caparaṃ, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

‘‘Puna caparaṃ, subhūti, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, subhūti, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

‘‘Puna caparaṃ, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. Yampi, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

‘‘Puna caparaṃ, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

‘‘Puna caparaṃ, subhūti, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Yampi , subhūti, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.


14. 于是，尊者须菩提与一位有信仰的比丘一起前往世尊所在处。到达后，向世尊礼敬，然后坐在一旁。世尊对坐在一旁的尊者须菩提如此说道："须菩提，这位比丘叫什么名字？""世尊，这位比丘名叫信仰，是优婆塞须达多的儿子，因信仰而从在家出家成为无家者。"
"须菩提，这位名叫信仰的比丘，优婆塞须达多的儿子，因信仰而从在家出家成为无家者，他是否显现于信仰的善业中？""世尊，现在正是时候，善逝，现在正是时候，请世尊说明信仰者的信仰善业。现在我将知道这位比丘是否显现于信仰的善业中。"
"那么，须菩提，你要听，要好好作意，我要说了。""是的，世尊。"尊者须菩提回答世尊。世尊如此说道：
"须菩提，在此，比丘持戒，守护波罗提木叉律仪而住，具足行处，对微细罪过见到危险，受持学习学处。须菩提，比丘持戒...乃至...受持学习学处，须菩提，这也是信仰者的信仰善业。
复次，须菩提，比丘多闻，持闻，积闻；对于那些初善、中善、后善，有义有文，宣说完全圆满清净梵行的法，这样的法他多闻、受持、熟习语言、心意省察、以见善通达。须菩提，比丘多闻...乃至...以见善通达，须菩提，这也是信仰者的信仰善业。
复次，须菩提，比丘有善友、善伴、善同行。须菩提，比丘有善友、善伴、善同行，须菩提，这也是信仰者的信仰善业。
复次，须菩提，比丘易受教导，具足使人易受教导的法，能忍，善于接受教导。须菩提，比丘易受教导，具足使人易受教导的法，能忍，善于接受教导，须菩提，这也是信仰者的信仰善业。
复次，须菩提，比丘对于同梵行者大大小小的事务，他都熟练、不懈怠，具足相应的思虑，能做、能安排。须菩提，比丘对于同梵行者大大小小的事务，他都熟练、不懈怠，具足相应的思虑，能做、能安排，须菩提，这也是信仰者的信仰善业。
复次，须菩提，比丘爱法，谈话可爱，对阿毗达摩、律有极大欢喜。须菩提，比丘爱法，谈话可爱，对阿毗达摩、律有极大欢喜，须菩提，这也是信仰者的信仰善业。
复次，须菩提，比丘精进而住，为断不善法，为具足善法，有力、坚固精进、不舍善法的担负。须菩提，比丘精进而住，为断不善法，为具足善法，有力、坚固精进、不舍善法的担负，须菩提，这也是信仰者的信仰善业。
复次，须菩提，比丘随意获得四种增上心的现法乐住的禅那，不困难获得，不艰难获得。须菩提，比丘随意获得四种增上心的现法乐住的禅那，不困难获得，不艰难获得，须菩提，这也是信仰者的信仰善业。


‘‘Puna caparaṃ, subhūti, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, subhūti, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

‘‘Puna caparaṃ, subhūti, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Yampi, subhūti, bhikkhu dibbena cakkhunā visuddhena…pe… yathākammūpage satte pajānāti, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

‘‘Puna caparaṃ, subhūti, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, subhūti, bhikkhu āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, idampi, subhūti, saddhassa saddhāpadānaṃ hotī’’ti.

Evaṃ vutte āyasmā subhūti bhagavantaṃ etadavoca – ‘‘yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṃvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissati.

‘‘Ayaṃ, bhante, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

‘‘Ayaṃ, bhante, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

‘‘Ayaṃ , bhante, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

‘‘Ayaṃ, bhante, bhikkhu suvaco hoti…pe… anusāsaniṃ.

‘‘Ayaṃ, bhante, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ.

‘‘Ayaṃ, bhante, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.

‘‘Ayaṃ, bhante, bhikkhu āraddhavīriyo viharati…pe… thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

‘‘Ayaṃ, bhante, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

‘‘Ayaṃ , bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

‘‘Ayaṃ, bhante, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti.


"复次，须菩提，比丘忆念种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、多坏劫、多成劫、多成坏劫 —— '在那里我有如是名、如是姓、如是容貌、如是食物、如是感受苦乐、如是寿量；从那里死后，我出生在那里；在那里我也有如是名、如是姓、如是容貌、如是食物、如是感受苦乐、如是寿量；从那里死后，出生于此'。如是带相带说地忆念种种宿住。须菩提，比丘忆念种种宿住，即：一生、二生...乃至...如是带相带说地忆念种种宿住。须菩提，这也是信仰者的信仰善业。
复次，须菩提，比丘以清净超人的天眼见众生死时、生时，低贱的、高贵的，美好的、丑陋的，善趣的、恶趣的，随业而行的众生，他了知 —— '这些尊贵的众生具足身恶行、具足语恶行、具足意恶行、诽谤圣者、持邪见、受持邪见业，他们身坏命终后生于恶趣、恶道、堕处、地狱。这些尊贵的众生具足身善行、具足语善行、具足意善行、不诽谤圣者、持正见、受持正见业，他们身坏命终后生于善趣、天界'。如是以清净超人的天眼见众生死时、生时，低贱的、高贵的，美好的、丑陋的，善趣的、恶趣的，随业而行的众生，他了知。须菩提，比丘以清净的天眼...乃至...随业而行的众生，他了知，须菩提，这也是信仰者的信仰善业。
复次，须菩提，比丘由于诸漏尽，现法中以自己的智证实现、具足、安住于无漏心解脱、慧解脱。须菩提，比丘由于诸漏尽...乃至...实现、具足、安住，须菩提，这也是信仰者的信仰善业。"
这样说后，尊者须菩提对世尊如此说道："世尊，这些由世尊所说的信仰者的信仰善业，这位比丘都具足，这位比丘也显现于这些善业中。
世尊，这位比丘持戒，守护波罗提木叉律仪而住，具足行处，对微细罪过见到危险，受持学习学处。
世尊，这位比丘多闻，持闻，积闻；对于那些初善、中善、后善，有义有文，宣说完全圆满清净梵行的法，这样的法他多闻、受持、熟习语言、心意省察、以见善通达。
世尊，这位比丘有善友、善伴、善同行。
世尊，这位比丘易受教导...乃至...教导。
世尊，这位比丘对于同梵行者大大小小的事务，他都熟练、不懈怠，具足相应的思虑，能做、能安排。
世尊，这位比丘爱法，谈话可爱，对阿毗达摩、律有极大欢喜。
世尊，这位比丘精进而住...乃至...有力、坚固精进、不舍善法的担负。
世尊，这位比丘随意获得四种增上心的现法乐住的禅那，不困难获得，不艰难获得。
世尊，这位比丘忆念种种宿住，即：一生、二生...乃至...如是带相带说地忆念种种宿住。
世尊，这位比丘以清净超人的天眼...乃至...随业而行的众生，他了知。


‘‘Ayaṃ, bhante, bhikkhu āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṃvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissatī’’ti.

‘‘Sādhu sādhu, subhūti! Tena hi tvaṃ, subhūti, iminā ca saddhena bhikkhunā saddhiṃ vihareyyāsi. Yadā ca tvaṃ, subhūti, ākaṅkheyyāsi tathāgataṃ dassanāya, iminā saddhena bhikkhunā saddhiṃ upasaṅkameyyāsi tathāgataṃ dassanāyā’’ti. Catutthaṃ.

5. Mettāsuttaṃ

15.[paṭi. ma. 2.22; mi. pa. 4.4.6] ‘‘Mettāya , bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā.

Katame ekādasa? Sukhaṃ supati, sukhaṃ paṭibujjhati , na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṃ karoti, uttari appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime ekādasānisaṃsā pāṭikaṅkhā’’ti. Pañcamaṃ.

6. Aṭṭhakanāgarasuttaṃ





我来帮您直译这段巴利文经文为简体中文：
"尊者，这位比丘已经灭尽诸漏...（中略）...证得并安住于此。尊者，这些是世尊所说的信徒的信仰之道，这位比丘具备这些特质，此比丘也在这些道中显现。"
"善哉！善哉！须菩提！因此，须菩提，你应当与这位具信的比丘一起安住。须菩提，当你想要见如来时，应当与这位具信的比丘一同前来见如来。"第四。
5. 慈心经
15. "诸比丘，若修习、培育、多作、作为车乘、作为基础、确立、熟习、善巧精进慈心解脱，当可期待十一种功德。
何为十一？安眠、安醒、不见恶梦、为人所爱、为非人所爱、诸天守护、不为火毒刀所伤、心速入定、面容清净、临终不迷乱、若未证得更高境界则得生梵天界。诸比丘，若修习、培育、多作、作为车乘、作为基础、确立、熟习、善巧精进慈心解脱，当可期待这十一种功德。"第五。
6. 八城经
我已经按照您的要求完整直译了文本，保持了章节编号并在数字后加上反斜线，没有对巴利文进行对照输出。这段文本中没有需要注解的古代地名。如果您需要继续翻译后续内容，请告诉我。

16. Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake [veḷuvagāmake (syā. kaṃ. ka.)]. Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena.

Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṃ, bhante, āyasmantaṃ ānanda’’nti. ‘‘Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake’’ti.

Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti? ‘‘Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

‘‘Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti? ‘‘Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ, tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.


16. 一时，尊者阿难住在毗舍离（现今印度比哈尔邦）的竹林村。那时，八城的居士达萨摩因某事务来到巴连弗邦（现今印度巴特那）。
八城的居士达萨摩前往鸡园寺，靠近一位比丘后，对那位比丘如是说："尊者，尊者阿难现今住在何处？尊者，我们想要见尊者阿难。"
"居士，尊者阿难住在毗舍离的竹林村。"
于是八城的居士达萨摩在巴连弗邦办完事务后，前往毗舍离的竹林村见尊者阿难。到达后，向尊者阿难致敬，坐在一旁。坐下后，八城的居士达萨摩对尊者阿难如是说："尊者阿难，彼世尊、知者、见者、阿罗汉、正等正觉者是否曾正确开示某一法，若比丘不放逸、精进、专注地安住于此，则未解脱的心得解脱，未尽的烦恼得以灭尽，未达到的无上安稳得以证得？"
"是的，居士，彼世尊、知者、见者、阿罗汉、正等正觉者确实正确开示某一法，若比丘不放逸、精进、专注地安住于此，则未解脱的心得解脱，未尽的烦恼得以灭尽，未达到的无上安稳得以证得。"
"尊者阿难，彼世尊、知者、见者、阿罗汉、正等正觉者所正确开示的是何法，若比丘不放逸、精进、专注地安住于此，则未解脱的心得解脱，未尽的烦恼得以灭尽，未达到的无上安稳得以证得？"
"居士，在此，比丘远离欲乐，远离不善法，有寻有伺，具有由离生起的喜乐，进入并安住于初禅。他如是思维：'此初禅也是有为、思所造作的'。'凡是有为、思所造作的，皆是无常、灭法'，他如是了知。他住于此而达到诸漏尽；若未达到诸漏尽，则以此法爱、法喜，灭尽五下分结，成为化生者，在彼处般涅槃，不再从彼世界回来。居士，这就是彼世尊、知者、见者、阿罗汉、正等正觉者所正确开示的一法，若比丘不放逸、精进、专注地安住于此，则未解脱的心得解脱，未尽的烦恼得以灭尽，未达到的无上安稳得以证得。"
"再者，居士，比丘止息寻伺，内心清净，心一境性，无寻无伺，具有由定生起的喜乐，进入并安住于第二禅...第三禅...第四禅。他如是思维：'此第四禅也是有为、思所造作的'。'凡是有为、思所造作的，皆是无常、灭法'，他如是了知。他住于此而达到诸漏尽；若未达到诸漏尽，则以此法爱、法喜，灭尽五下分结，成为化生者，在彼处般涅槃，不再从彼世界回来。居士，这也是彼世尊、知者、见者、阿罗汉、正等正觉者所正确开示的一法，若比丘不放逸、精进、专注地安住于此，则未解脱的心得解脱，未尽的烦恼得以灭尽，未达到的无上安稳得以证得。"


‘‘Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho mettā cetovimutti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho, gahapati, tena bhagavatā jānatā…pe. … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho , gahapati, tena bhagavatā jānatā…pe… ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho, gahapati, tena bhagavatā jānatā…pe… ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. 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. Ayampi kho, gahapati, tena bhagavatā jānatā…pe… ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

Evaṃ vutte dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi, bhante ānanda, puriso ekaṃ nidhimukhaṃ gavesanto sakideva [sabbatthapi evameva dissati] ekādasa nidhimukhāni adhigaccheyya; evamevaṃ kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni [ekādasannaṃ amatadvārānaṃ (sabbattha) ma. ni. 2.21 passitabbaṃ] alatthaṃ sevanāya [savanāya (syā.) sī. pī. majjhimapaṇṇāsakadutiyasuttepi, bhāvanāya (ma. ni. 

"再者，居士，比丘以慈心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维一切处，对一切众生，以广大、无量、无怨、无害的慈心遍满而住。他如是思维：'此慈心解脱也是有为、思所造作的'。'凡是有为、思所造作的，皆是无常、灭法'，他如是了知。他住于此而达到诸漏尽；若未达到诸漏尽，则以此法爱、法喜，灭尽五下分结，成为化生者，在彼处般涅槃，不再从彼世界回来。居士，这也是彼世尊、知者...乃至...未达到的无上安稳得以证得。
再者，居士，比丘以悲心...乃至...以喜心...乃至...以舍心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维一切处，对一切众生，以广大、无量、无怨、无害的舍心遍满而住。他如是思维：'此舍心解脱也是有为、思所造作的'。'凡是有为、思所造作的，皆是无常、灭法'，他如是了知。他住于此而达到诸漏尽；若未达到诸漏尽，则以此法爱、法喜，灭尽五下分结，成为化生者，在彼处般涅槃，不再从彼世界回来。居士，这也是彼世尊、知者...乃至...未达到的无上安稳得以证得。
再者，居士，比丘完全超越色想，灭除对立想，不作意种种想，以'虚空无边'为所缘，进入并安住于空无边处。他如是思维：'此空无边处定也是有为、思所造作的'。'凡是有为、思所造作的，皆是无常、灭法'，他如是了知。他住于此而达到诸漏尽；若未达到诸漏尽，则以此法爱、法喜，灭尽五下分结，成为化生者，在彼处般涅槃，不再从彼世界回来。居士，这也是彼世尊、知者...乃至...未达到的无上安稳得以证得。
再者，居士，比丘完全超越空无边处，以'识无边'为所缘，进入并安住于识无边处...乃至...完全超越识无边处，以'无所有'为所缘，进入并安住于无所有处。他如是思维：'此无所有处定也是有为、思所造作的'。'凡是有为、思所造作的，皆是无常、灭法'，他如是了知。他住于此而达到诸漏尽；若未达到诸漏尽，则以此法爱、法喜，灭尽五下分结，成为化生者，在彼处般涅槃，不再从彼世界回来。居士，这也是彼世尊、知者...乃至...未达到的无上安稳得以证得。"
当这样说时，八城的居士达萨摩对尊者阿难如是说："尊者阿难，譬如有人寻求一个宝藏入口，一下子就找到十一个宝藏入口；同样地，尊者，我寻求一个不死之门，一下子就得到十一个不死之门可以修习。

2.21)]. Seyyathāpi, bhante, purisassa agāraṃ ekādasa dvāraṃ. So tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; evamevaṃ kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ. Ime hi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti. Kiṃ [kimaṅgaṃ (ma. ni. 2.21)] panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī’’ti!

Atha kho dasamo gahapati aṭṭhakanāgaro vesālikañca pāṭaliputtakañca bhikkhusaṅghaṃ sannipātāpetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena. Āyasmato ānandassa pañcasataṃ vihāraṃ kārāpesīti. Chaṭṭhaṃ.

7. Gopālasuttaṃ

17. ‘‘Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ [phātikattuṃ (sī.), phātikātuṃ (syā. pī.)]. Katamehi ekādasahi? Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā [sāṭetā (sī. syā. pī.)] hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti . Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.

‘‘Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha , bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.

‘‘Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ ( ) [(sabbaṃ rūpaṃ) ma. ni. 1.347 ( ) katthaci dissati] ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa’nti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na rūpaññū hoti.

‘‘Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti.

‘‘Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti.

‘‘Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ nāpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati manindriyaṃ, manindriye saṃvaraṃ nāpajjati. Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti.

‘‘Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu na [ma. ni. 

"尊者，譬如一所有十一扇门的房子，当房子着火时，从任一扇门都能保全自己逃生；同样地，尊者，通过这十一个不死之门中的任何一个，我都能保全自己。尊者，外道弟子尚且会寻求给予老师教法的酬劳，我又怎能不向尊者阿难表示敬意呢！"
于是八城的居士达萨摩召集毗舍离和巴连弗邦的比丘僧团，亲手供养殊胜的硬食、软食，使其满足。又向每位比丘各施一套袈裟，向尊者阿难施三衣。并为尊者阿难建造了价值五百的精舍。第六。
7. 牧牛者经
17. "诸比丘，具足十一种过失的牧牛人不能放牧牛群使其繁荣。是哪十一种？在此，诸比丘，牧牛人不识色相，不善于特征，不能除去蝇卵，不能包扎伤口，不能起烟，不知渡口，不知饮处，不知道路，不善于牧场，过度挤奶，对那些公牛、牛群之父、牛群领袖不以特别的恭敬来恭敬。诸比丘，具足这十一种过失的牧牛人不能放牧牛群使其繁荣。
同样地，诸比丘，具足十一种过失的比丘不能在此法、律中得到增长、发展、广大。是哪十一种？在此，诸比丘，比丘不识色相，不善于特征，不能除去蝇卵，不能包扎伤口，不能起烟，不知渡口，不知饮处，不知道路，不善于行处，过度挤奶，对那些长老比丘、久修行者、僧团之父、僧团领袖不以特别的恭敬来恭敬。
诸比丘，比丘如何不识色相？在此，诸比丘，比丘对于任何色，不如实了知'四大种及四大种所造色'。诸比丘，这就是比丘不识色相。
诸比丘，比丘如何不善于特征？在此，诸比丘，比丘不如实了知'愚人以业为特征，智者以业为特征'。诸比丘，这就是比丘不善于特征。
诸比丘，比丘如何不能除去蝇卵？在此，诸比丘，比丘对生起的欲寻容忍不断，不除去，不灭除，不令其不存在；对生起的嗔寻...对生起的害寻...对一切生起的恶不善法容忍不断，不除去，不灭除，不令其不存在。诸比丘，这就是比丘不能除去蝇卵。
诸比丘，比丘如何不能包扎伤口？在此，诸比丘，比丘以眼见色后，取相执著细相；由于他住于不防护眼根，贪忧等恶不善法会流入，他不为防护而修习，不守护眼根，不修习眼根防护。以耳闻声后...以鼻嗅香后...以舌尝味后...以身触所触后...以意知法后，取相执著细相；由于他住于不防护意根，贪忧等恶不善法会流入，他不为防护而修习，不守护意根，不修习意根防护。诸比丘，这就是比丘不能包扎伤口。
诸比丘，比丘如何不能起烟？在此，诸比丘，比丘不能...

1.346-347 pana ayaṃ nakāro dhammantipadassa anantaraṃ dissati] yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti.

‘‘Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati na paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti.

‘‘Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ , na labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu na pītaṃ jānāti.

‘‘Kathañca, bhikkhave, bhikkhu na vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na vīthiṃ jānāti.

‘‘Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? Idha , bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na gocarakusalo hoti.

‘‘Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu anavasesadohī hoti.

‘‘Kathañca , bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te na atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, na mettaṃ vacīkammaṃ… na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, na te atirekapūjāya pūjetā hoti.

‘‘Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.

‘‘Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Katamehi ekādasahi? Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti – imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.

‘‘Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha , bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.

‘‘Kathañca, bhikkhave, bhikkhu rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa’nti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti.

‘‘Kathañca , bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti.


"诸比丘，比丘如何不能起烟？在此，诸比丘，比丘不能如其所闻、所学广为他人宣说法。诸比丘，这就是比丘不能起烟。
诸比丘，比丘如何不知渡口？在此，诸比丘，比丘不时时亲近多闻、通达圣典、持法、持律、持戒律纲要的诸比丘，不请教、不询问：'尊者，这是如何？这有什么含义？'那些尊者不为他开显未开显的，不使深奥的显而易见，不能遣除他对种种可疑之法的疑惑。诸比丘，这就是比丘不知渡口。
诸比丘，比丘如何不知饮处？在此，诸比丘，比丘在如来所说的法、律被教导时，不得义的欢喜，不得法的欢喜，不得法相应的喜悦。诸比丘，这就是比丘不知饮处。
诸比丘，比丘如何不知道路？在此，诸比丘，比丘不如实了知八支圣道。诸比丘，这就是比丘不知道路。
诸比丘，比丘如何不善于行处？在此，诸比丘，比丘不如实了知四念处。诸比丘，这就是比丘不善于行处。
诸比丘，比丘如何过度挤奶？在此，诸比丘，当有信的居士供养比丘衣服、饮食、卧具、病缘医药资具时，该比丘在接受时不知节制。诸比丘，这就是比丘过度挤奶。
诸比丘，比丘如何不以特别的恭敬来恭敬那些长老比丘、久修行者、僧团之父、僧团领袖？在此，诸比丘，比丘对那些长老比丘、久修行者、僧团之父、僧团领袖，不在公开和私下表现慈爱的身业，不表现慈爱的语业，不表现慈爱的意业。诸比丘，这就是比丘不以特别的恭敬来恭敬那些长老比丘、久修行者、僧团之父、僧团领袖。
诸比丘，具足这十一种过失的比丘不能在此法、律中得到增长、发展、广大。
诸比丘，具足十一种功德的牧牛人能放牧牛群使其繁荣。是哪十一种？在此，诸比丘，牧牛人识色相，善于特征，能除去蝇卵，能包扎伤口，能起烟，知渡口，知饮处，知道路，善于牧场，留有余奶，对那些公牛、牛群之父、牛群领袖以特别的恭敬来恭敬。诸比丘，具足这十一种功德的牧牛人能放牧牛群使其繁荣。
同样地，诸比丘，具足十一种功德的比丘能在此法、律中得到增长、发展、广大。是哪十一种？在此，诸比丘，比丘识色相，善于特征，能除去蝇卵，能包扎伤口，能起烟，知渡口，知饮处，知道路，善于行处，留有余奶，对那些长老比丘、久修行者、僧团之父、僧团领袖以特别的恭敬来恭敬。
诸比丘，比丘如何识色相？在此，诸比丘，比丘如实了知任何色是'四大种及四大种所造色'。诸比丘，这就是比丘识色相。
诸比丘，比丘如何善于特征？在此，诸比丘，比丘如实了知'愚人以业为特征，智者以业为特征'。诸比丘，这就是比丘善于特征。


‘‘Kathañca, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti.

‘‘Kathañca, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti.

‘‘Kathañca, bhikkhave, bhikkhu dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu dhūmaṃ kattā hoti.

‘‘Kathañca, bhikkhave, bhikkhu titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu titthaṃ jānāti.

‘‘Kathañca, bhikkhave, bhikkhu pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu pītaṃ jānāti.

‘‘Kathañca , bhikkhave, bhikkhu vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu vīthiṃ jānāti.

‘‘Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu gocarakusalo hoti.

‘‘Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu sāvasesadohī hoti.

‘‘Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, mettaṃ vacīkammaṃ… mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho , bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti.

‘‘Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitu’’nti. Sattamaṃ.

8. Paṭhamasamādhisuttaṃ

18.[a. ni. 

"诸比丘，比丘如何能除去蝇卵？在此，诸比丘，比丘对生起的欲寻不容忍而断除、驱散、灭除、令其不存在；对生起的嗔寻...对生起的害寻...对一切生起的恶不善法不容忍而断除、驱散、灭除、令其不存在。诸比丘，这就是比丘能除去蝇卵。
诸比丘，比丘如何能包扎伤口？在此，诸比丘，比丘以眼见色后，不取相不执著细相；由于他住于不防护眼根，贪忧等恶不善法会流入，他为防护而修习，守护眼根，修习眼根防护。以耳闻声后...以鼻嗅香后...以舌尝味后...以身触所触后...以意知法后，不取相不执著细相；由于他住于不防护意根，贪忧等恶不善法会流入，他为防护而修习，守护意根，修习意根防护。诸比丘，这就是比丘能包扎伤口。
诸比丘，比丘如何能起烟？在此，诸比丘，比丘如其所闻、所学广为他人宣说法。诸比丘，这就是比丘能起烟。
诸比丘，比丘如何知渡口？在此，诸比丘，比丘时时亲近多闻、通达圣典、持法、持律、持戒律纲要的诸比丘，请教、询问：'尊者，这是如何？这有什么含义？'那些尊者为他开显未开显的，使深奥的显而易见，遣除他对种种可疑之法的疑惑。诸比丘，这就是比丘知渡口。
诸比丘，比丘如何知饮处？在此，诸比丘，比丘在如来所说的法、律被教导时，得义的欢喜，得法的欢喜，得法相应的喜悦。诸比丘，这就是比丘知饮处。
诸比丘，比丘如何知道路？在此，诸比丘，比丘如实了知八支圣道。诸比丘，这就是比丘知道路。
诸比丘，比丘如何善于行处？在此，诸比丘，比丘如实了知四念处。诸比丘，这就是比丘善于行处。
诸比丘，比丘如何留有余奶？在此，诸比丘，当有信的居士供养比丘衣服、饮食、卧具、病缘医药资具时，该比丘在接受时知节制。诸比丘，这就是比丘留有余奶。
诸比丘，比丘如何以特别的恭敬来恭敬那些长老比丘、久修行者、僧团之父、僧团领袖？在此，诸比丘，比丘对那些长老、久修行者、僧团之父、僧团领袖，在公开和私下表现慈爱的身业，表现慈爱的语业...表现慈爱的意业。诸比丘，这就是比丘以特别的恭敬来恭敬那些长老比丘、久修行者、僧团之父、僧团领袖。
诸比丘，具足这十一种功德的比丘能在此法、律中得到增长、发展、广大。"第七。
8. 第一定经
18.

10.6] Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

‘‘Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti?

‘‘Siyā, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe. … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti.

‘‘Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti?

‘‘Idha, bhikkhave, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti. Aṭṭhamaṃ.

9. Dutiyasamādhisuttaṃ

19. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Siyā nu kho bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa…pe… na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.

‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Siyā, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti.

‘‘Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti?

‘‘Idha, bhikkhave, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti . Evaṃ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe. … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti. Navamaṃ.

10. Tatiyasamādhisuttaṃ

20.[a. ni. 

于是众多比丘来到世尊处，到达后礼敬世尊，坐在一旁。坐在一旁的那些比丘对世尊如是说：
"尊者，比丘是否可能获得如此的定：既不对地有地想，不对水有水想，不对火有火想，不对风有风想，不对空无边处有空无边处想，不对识无边处有识无边处想，不对无所有处有无所有处想，不对非想非非想处有非想非非想处想，不对此世间有此世间想，不对他世间有他世间想，对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想？"
"诸比丘，比丘确实可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想。"
"尊者，比丘如何可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想？"
"在此，诸比丘，比丘如是有想：'这是寂静，这是殊胜，即是一切行的止息，一切依的舍离，爱尽、离贪、灭、涅槃。'诸比丘，比丘就是这样可能获得如此的定：既不对地有地想，不对水有水想，不对火有火想，不对风有风想，不对空无边处有空无边处想，不对识无边处有识无边处想，不对无所有处有无所有处想，不对非想非非想处有非想非非想处想，不对此世间有此世间想，不对他世间有他世间想，对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想。"第八。
9. 第二定经
19. 在那里世尊呼唤比丘们："诸比丘。"那些比丘应答世尊："尊者。"世尊如是说：
"诸比丘，比丘是否可能获得如此的定：既不对地有地想，不对水有水想...乃至...不对无所有处有无所有处想，不对非想非非想处有非想非非想处想，不对此世间有此世间想，不对他世间有他世间想，对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想？""尊者，我们的法以世尊为根本，以世尊为导师，以世尊为依止。善哉，尊者，愿世尊开示此说的含义。听闻世尊所说，比丘们将受持。"
"那么，诸比丘，谛听，善思作意；我将说法。""是的，尊者。"那些比丘应答世尊。世尊如是说：
"诸比丘，比丘确实可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想。"
"尊者，比丘如何可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想？"
"在此，诸比丘，比丘如是有想：'这是寂静，这是殊胜，即是一切行的止息，一切依的舍离，爱尽、离贪、灭、涅槃。'诸比丘，比丘就是这样可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想。"第九。
10. 第三定经
20.

10.7] Atha kho sambahulā bhikkhū yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ –

‘‘Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti? ‘‘Siyā, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti.

‘‘Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti?

‘‘Idha , āvuso, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti. Dasamaṃ.

11. Catutthasamādhisuttaṃ



于是众多比丘来到尊者舍利弗处，到达后与尊者舍利弗互相问候。寒暄友好的交谈后，坐在一旁。坐在一旁的那些比丘对尊者舍利弗如是说：
"朋友舍利弗，比丘是否可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想？""朋友们，比丘确实可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想。"
"朋友舍利弗，比丘如何可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想？"
"在此，朋友们，比丘如是有想：'这是寂静，这是殊胜，即是一切行的止息，一切依的舍离，爱尽、离贪、灭、涅槃。'朋友们，比丘就是这样可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想。"第十。
11. 第四定经

21. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti?

‘‘Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti.

‘‘Tenahāvuso, suṇātha, sādhukaṃ manasi karotha ; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Siyā, āvuso bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti.

‘‘Yathā kathaṃ panāvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti?

‘‘Idha, āvuso, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa , na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā’’ti. Ekādasamaṃ.

Anussativaggo dutiyo.

Tassuddānaṃ –

Dve vuttā mahānāmena, nandiyena subhūtinā;

Mettā aṭṭhako gopālo, cattāro ca samādhināti.

21. 在那里尊者舍利弗呼唤比丘们："朋友们，比丘是否可能获得如此的定：既不对地有地想，不对水有水想，不对火有火想，不对风有风想，不对空无边处有空无边处想，不对识无边处有识无边处想，不对无所有处有无所有处想，不对非想非非想处有非想非非想处想，不对此世间有此世间想，不对他世间有他世间想，对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想？"
"朋友，即使我们从远处来到尊者舍利弗处，也要了解此说的含义。善哉，愿尊者舍利弗开示此说的含义。听闻尊者舍利弗所说，比丘们将受持。"
"那么，朋友们，谛听，善思作意；我将说法。""是的，朋友。"那些比丘应答尊者舍利弗。尊者舍利弗如是说：
"朋友们，比丘确实可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想。"
"朋友，比丘如何可能获得如此的定：既不对地有地想...乃至...对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想？"
"在此，朋友们，比丘如是有想：'这是寂静，这是殊胜，即是一切行的止息，一切依的舍离，爱尽、离贪、灭、涅槃。'朋友们，比丘就是这样可能获得如此的定：既不对地有地想，不对水有水想，不对火有火想，不对风有风想，不对空无边处有空无边处想，不对识无边处有识无边处想，不对无所有处有无所有处想，不对非想非非想处有非想非非想处想，不对此世间有此世间想，不对他世间有他世间想，对于所见、所闻、所觉、所知、所得、所求、意所思维的，对那些也没有想；然而却有想。"第十一。
随念品第二。
其摄颂：
二说与大名，难提与须菩提，
慈与八城牧牛者，以及四种定。

