增支部3集38经到40经

38. 第二四大王经

"比丘们,从前,帝释天王在劝导三十三天诸天时,说了这首偈颂:

'十四日、十五日,以及每月初八日;

神变月,具足八支,

持斋戒,如我这样的人。'

比丘们,这首偈颂是帝释天王唱的,但唱得不好,说得不好。为什么呢?因为,比丘们,帝释天王尚未解脱生、老、死、忧、悲、苦、恼、恼。我说他尚未解脱苦。

比丘们,若有比丘是阿罗汉,漏已尽,所作已办,舍离重担,逮得己利,尽诸有结,正智解脱,那么这位比丘适合说这样的话:

'十四日、十五日,以及每月初八日;

神变月,具足八支,

持斋戒,如我这样的人。'

为什么呢?因为,比丘们,这位比丘已解脱生、老、死、忧、悲、苦、恼、恼。我说他已解脱苦。"

39. 细致经

"比丘们,我曾是细致的,极其细致的,完全细致的。在我父亲的宫殿里,比丘们,为我建造了许多莲池。一些种植蓝莲花,一些种植红莲花,一些种植白莲花,专为我而设。比丘们,我不用非迦尸国的檀香。我的头巾、上衣、下衣、外衣都是迦尸国的。比丘们,日夜为我撑着白伞:'不要让冷、热、草、尘、露水碰到他。'

比丘们,我有三座宫殿 - 一座冬天用,一座夏天用,一座雨季用。在雨季的宫殿里,比丘们,我整整四个月享受着无男性乐师的音乐,不下楼到下层宫殿。比丘们,就像在别人家里,给奴仆、工人、佣人吃的是粗糙的米饭和酸粥一样,在我父亲的宫殿里,给奴仆、工人、佣人吃的却是精细的米饭和肉。

比丘们,我拥有如此的荣华富贵,如此的细致生活,我想到:'无闻凡夫自身将老,未能超越衰老,却在看到他人衰老时,感到厌恶、羞耻、嫌恶,忘记了自己也会如此。我也是会衰老的,未能超越衰老。如果我看到他人衰老时也感到厌恶、羞耻、嫌恶,那对我来说是不恰当的。'比丘们,我这样思考时,青春的骄傲完全消失了。

无闻凡夫自身会生病,未能超越疾病,却在看到他人生病时,感到厌恶、羞耻、嫌恶,忘记了自己也会如此。我也是会生病的,未能超越疾病。如果我看到他人生病时也感到厌恶、羞耻、嫌恶,那对我来说是不恰当的。比丘们,我这样思考时,健康的骄傲完全消失了。

无闻凡夫自身会死亡,未能超越死亡,却在看到他人死亡时,感到厌恶、羞耻、嫌恶,忘记了自己也会如此。我也是会死亡的,未能超越死亡。如果我看到他人死亡时也感到厌恶、羞耻、嫌恶,那对我来说是不恰当的。比丘们,我这样思考时,生命的骄傲完全消失了。"

"比丘们,有三种骄傲。哪三种?青春的骄傲、健康的骄傲、生命的骄傲。比丘们,由于青春的骄傲,无闻凡夫以身、口、意造作恶行。他造作了身、口、意的恶行后,身坏命终,堕入恶趣、恶道、地狱。比丘们,由于健康的骄傲...由于生命的骄傲,无闻凡夫以身、口、意造作恶行。他造作了身、口、意的恶行后,身坏命终,堕入恶趣、恶道、地狱。

比丘们,由于青春的骄傲,比丘舍戒还俗。由于健康的骄傲...由于生命的骄傲,比丘舍戒还俗。" 

"会生病、会衰老、终将死亡,

凡夫厌恶这样的众生。

如果我也厌恶这样的众生,

那对我这样生活的人是不合适的。

我如此生活,了知无执著法,

战胜了健康、青春和生命的骄傲,

看到出离的安稳,精进向涅槃。

现在我不可能再享受感官之乐,

我将不退转,以梵行为归依。"

40. 增上经

"比丘们,有三种增上。哪三种?自增上、世间增上、法增上。

比丘们,什么是自增上?在这里,比丘到林中、树下或空闲处,这样思考:'我不是为了衣服而出家,不是为了食物而出家,不是为了住处而出家,不是为了这样那样的存在而出家。而是因为我被生、老、死、忧、悲、苦、恼、恼所困,被苦所困,被苦所压。也许我能找到这整个苦蕴的终结。如果我舍弃了那样的欲望而出家,却又去追求那样的欲望或更糟的欲望,那对我来说是不恰当的。'他这样思考:'我的精进将保持不懈怠,念住将保持不迷失,身体将保持轻安不紧张,心将保持专注一境。'他以自己为主导,舍弃不善,修习善法,舍弃有过,修习无过,保持自身清净。这就叫做自增上。

比丘们,什么是世间增上?在这里,比丘到林中、树下或空闲处,这样思考:'我不是为了衣服而出家,不是为了食物而出家,不是为了住处而出家,不是为了这样那样的存在而出家。而是因为我被生、老、死、忧、悲、苦、恼、恼所困,被苦所困,被苦所压。也许我能找到这整个苦蕴的终结。如果我这样出家后,却思考欲望、恶意或伤害的想法,这个世间上有很多人。在这个世间上,有些沙门婆罗门有神通力,有天眼,能知他心。他们从远处就能看见,即使近在眼前也不可见,他们能以心了知他人的心。他们会这样知道我:"看,这个善男子以信出家,却与恶不善法混在一起生活。"还有一些有神通力的天神,有天眼,能知他心。她们从远处就能看见,即使近在眼前也不可见,她们能以心了知他人的心。她们也会这样知道我:"看,这个善男子以信出家,却与恶不善法混在一起生活。"'他这样思考:'我的精进将保持不懈怠,念住将保持不迷失,身体将保持轻安不紧张,心将保持专注一境。'他以世间为主导,舍弃不善,修习善法,舍弃有过,修习无过,保持自身清净。这就叫做世间增上。

比丘们,什么是法增上?在这里,比丘到林中、树下或空闲处,这样思考:'我不是为了衣服而出家,不是为了食物而出家,不是为了住处而出家,不是为了这样那样的存在而出家。而是因为我被生、老、死、忧、悲、苦、恼、恼所困,被苦所困,被苦所压。也许我能找到这整个苦蕴的终结。世尊所说的法是善说的,现见的,无时的,来见的,导向的,智者自知的。我有一些同修正在如实地了知、见到这个法。如果我在这样善说的法与律中出家,却懒惰放逸地生活,那对我来说是不恰当的。'他这样思考:'我的精进将保持不懈怠,念住将保持不迷失,身体将保持轻安不紧张,心将保持专注一境。'他以法为主导,舍弃不善,修习善法,舍弃有过,修习无过,保持自身清净。这就叫做法增上。比丘们,这就是三种增上。"

"世上没有秘密,对做恶的人;

你自己知道,是真是假。

朋友啊,你轻视自己这个好见证;

你隐藏自己内心的恶。

诸天和如来,看见世间愚人行不正。

因此,以自己为主、以世间为主的智者应当禅修,

以法为主、依法而行的人,

真实精进的牟尼不会退失。

他降伏魔罗,克服死亡,

精进地触证了生的尽头。

这样的世间解、智者,

于一切法不执著的牟尼。"

第四 天使品完

其摄颂:

梵天、阿难、舍利弗、

因缘及呵德迦、

两个使者和两个国王、

细致和增上。

巴利语原版经文

38/ 8. Dutiyacatumahārājasuttaṃ

　　 38. “Bhūtapubbaṃ bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi–

　　“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

　　Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

　　Uposathaṃ upavaseyya, yopissa mādiso naro”ti.

　　 “Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi.

　　 “Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya–

　　“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

　　Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

　　Uposathaṃ upavaseyya, yopissa mādiso naro”ti.

　　 “Taṃ kissa hetu? So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī”ti. Aṭṭhamaṃ.

39/ 9. Sukhumālasuttaṃ

　　 39. “Sukhumālo ahaṃ, bhikkhave, paramasukhumālo accantasukhumālo. Mama sudaṃ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti. Ekattha sudaṃ, bhikkhave, uppalaṃ vappati, ekattha padumaṃ, ekattha puṇḍarīkaṃ, yāvadeva mamatthāya Na kho panassāhaṃ, bhikkhave, akāsikaṃ candanaṃ dhāremi. Kāsikaṃ bhikkhave, su me taṃ veṭhanaṃ hoti, kāsikā kañcukā, kāsikaṃ nivāsanaṃ, kāsiko uttarāsaṅgo. Rattindivaṃ kho pana me su taṃ, bhikkhave, setacchattaṃ dhārīyati– ‘mā naṃ phusi sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā’”ti.

　　 “Tassa mayhaṃ, bhikkhave, tayo pāsādā ahesuṃ– eko hemantiko, eko gimhiko, eko vassiko. So kho ahaṃ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi. Yathā kho pana, bhikkhave, aññesaṃ nivesane dāsakammakaraporisassa kaṇājakaṃ bhojanaṃ dīyati bilaṅgadutiyaṃ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṃsodano dīyati.

　　 “Tassa mayhaṃ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi– ‘assutavā kho puthujjano attanā jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā, ahampi khomhi jarādhammo jaraṃ anatīto. Ahañceva kho pana jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ na metaṃ assa patirūpan’ti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.

　　 “Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṃ anatīto paraṃ byādhitaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā– ‘ahampi khomhi byādhidhammo byādhiṃ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṃ anatīto paraṃ byādhikaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpan’ti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.

　　 “Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā– ‘ahampi khomhi maraṇadhammo, maraṇaṃ anatīto, ahaṃ ceva kho pana maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpan’ti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyī”ti.

　　 “Tayome, bhikkhave, madā. Katame tayo? Yobbanamado, ārogyamado, jīvitamado. Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ārogyamadamatto vā, bhikkhave, assutavā puthujjano …pe… jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

　　 “Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati. Ārogyamadamatto vā, bhikkhave, bhikkhu …pe… jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattatī”ti.

　　“Byādhidhammā jarādhammā, atho maraṇadhammino;

　　Yathādhammā tathāsantā, jigucchanti puthujjanā.

　　“Ahañce taṃ jiguccheyyaṃ, evaṃdhammesu pāṇisu;

　　Na metaṃ patirūpassa, mama evaṃ vihārino.

　　“Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;

　　Ārogye yobbanasmiñca, jīvitasmiñca ye madā.

　　“Sabbe made abhibhosmi, nekkhamme daṭṭhu khemataṃ;

　　Tassa me ahu ussāho, nibbānaṃ abhipassato.

　　“Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;

　　Anivatti bhavissāmi, brahmacariyaparāyaṇo”ti. Navamaṃ.

40/ 10. Ādhipateyyasuttaṃ

　　 40. “Tīṇimāni bhikkhave, ādhipateyyāni. Katamāni tīṇi? Attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ. Katamañca, bhikkhave, attādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati– ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā kāme pariyeseyyaṃ tato vā pāpiṭṭhatare, na metaṃ patirūpan’ti. So iti paṭisañcikkhati– ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, attādhipateyyaṃ.

　　 “Katamañca, bhikkhave, lokādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati– ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti. Tepi maṃ evaṃ jāneyyuṃ– ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti. Tāpi maṃ evaṃ jāneyyuṃ– ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. So iti paṭisañcikkhati– ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. So lokaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, lokādhipateyyaṃ.

　　 “Katamañca, bhikkhave, dhammādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati– ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti. Ahañceva kho pana evaṃ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṃ pamatto, na metaṃ assa patirūpan’ti. So iti paṭisañcikkhati– ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. So dhammaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ. Imāni kho, bhikkhave, tīṇi ādhipateyyānī”ti.

　　“Natthi loke raho nāma, pāpakammaṃ pakubbato;

　　Attā te purisa jānāti, saccaṃ vā yadi vā musā.

　　“Kalyāṇaṃ vata bho sakkhi, attānaṃ atimaññasi;

　　Yo santaṃ attani pāpaṃ, attānaṃ parigūhasi.

　　“Passanti devā ca tathāgatā ca, lokasmiṃ bālaṃ visamaṃ carantaṃ.

　　Tasmā hi attādhipateyyako ca, lokādhipo ca nipako ca jhāyī.

　　“Dhammādhipo ca anudhammacārī, na hīyati saccaparakkamo muni.

　　Pasayha māraṃ abhibhuyya antakaṃ, yo ca phusī jātikkhayaṃ padhānavā.

　　So tādiso lokavidū sumedho, sabbesu dhammesu atammayo munī”ti. Dasamaṃ.

　　 Devadūtavaggo catuttho.

　　 Tassuddānaṃ–

　　 Brahma ānanda sāriputto, nidānaṃ hatthakena ca;

　　 Dūtā duve ca rājāno, sukhumālādhipateyyena cāti.