增支部3集74经到75经

74. 摩诃男释迦经

如是我闻:一时,世尊住在释迦族的迦毗罗卫城尼拘律园。当时,世尊刚从病中康复不久。那时,释迦族的摩诃男来到世尊所在处。到达后,向世尊致敬,然后坐在一旁。坐在一旁的摩诃男对世尊说:"尊者,我长久以来从世尊那里听闻如是教导:'定者有智,不定者无智。'那么,尊者,是先有定后有智,还是先有智后有定呢?"

这时,尊者阿难心想:"世尊刚从病中康复不久,而这位摩诃男却向世尊提出如此深奥的问题。我不如把摩诃男带到一边去为他讲法。"

于是,尊者阿难拉着摩诃男的手臂,把他带到一旁,对他说:"摩诃男,世尊曾说有学戒和无学戒,有学定和无学定,有学慧和无学慧。什么是有学戒呢?摩诃男,在这里,比丘持戒,守护波罗提木叉律仪而住...受持学处。这就是所谓的有学戒。"

"什么是有学定呢?摩诃男,在这里,比丘远离欲乐...入第四禅而住。这就是所谓的有学定。"

"什么是有学慧呢?摩诃男,在这里,比丘如实了知'这是苦'...如实了知'这是趣向苦灭之道'。这就是所谓的有学慧。"

"摩诃男,那位具足如是戒、如是定、如是慧的圣弟子,由于诸漏已尽,证得无漏心解脱、慧解脱,于现法中自知自证,具足安住。摩诃男,这就是世尊所说的有学戒和无学戒、有学定和无学定、有学慧和无学慧。"

第三经完。

75. 尼干子经

一时,尊者阿难住在毗舍离大林重阁讲堂。那时,离车族的阿跋耶和青年贤者来到尊者阿难所在处。到达后,向尊者阿难致敬,然后坐在一旁。坐在一旁的阿跋耶对尊者阿难说:"尊者,尼干子自称是一切知者、一切见者,宣称自己具有无余的知见:'无论我行走、站立、睡眠还是觉醒,知见都是持续不断地现前的。'他宣称通过苦行使旧业灭尽,不造新业断绝因缘。因此,由业尽而苦尽,由苦尽而受尽,由受尽而一切苦将被彻底消除——如此现见的灭尽、清净、超越得以实现。尊者,世尊对此有何看法?"

"阿跋耶,彼世尊、知者、见者、阿罗汉、正等觉者为众生的清净、超越忧悲、灭除苦恼、得证圣道、实现涅槃而正确宣说了三种灭尽清净。是哪三种呢?阿跋耶,在这里,比丘持戒...受持学处。他不造新业,旧业则一一触及而灭尽。这是现见的灭尽,无时相,可以亲证,能引导向善,智者能各自证知。"

"阿跋耶,那位如是具足戒的比丘,离欲、离不善法,有寻有伺,离生喜乐,入初禅而住。寻伺止息,内心澄净,心一境性,无寻无伺,定生喜乐,入第二禅而住。离喜而住,保持平等心,正念正知,以身受乐,圣者称之为'舍念乐住',入第三禅而住。断乐断苦,先前的喜忧已灭,不苦不乐,舍念清净,入第四禅而住。他不造新业,旧业则一一触及而灭尽。这是现见的灭尽,无时相,可以亲证,能引导向善,智者能各自证知。"

"阿跋耶,那位如是具足定的比丘,由于诸漏已尽,证得无漏心解脱、慧解脱,于现法中自知自证,具足安住。他不造新业,旧业则一一触及而灭尽。这是现见的灭尽,无时相,可以亲证,能引导向善,智者能各自证知。阿跋耶,这就是彼世尊、知者、见者、阿罗汉、正等觉者为众生的清净、超越忧悲、灭除苦恼、得证圣道、实现涅槃而正确宣说的三种灭尽清净。"

说完这些话后,离车族的青年贤者对阿跋耶说:"朋友阿跋耶,你为什么不赞同尊者阿难所说的善说呢?""朋友青年贤者,我怎么会不赞同尊者阿难所说的善说呢?若有人不赞同尊者阿难所说的善说,他的头应该破裂!"

第四经完。

巴利语原版经文

74/ 3. Mahānāmasakkasuttaṃ

　　 74. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena bhagavā gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca– “dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi– ‘samāhitassa ñāṇaṃ, no asamāhitassā’ti. Samādhi nu kho, bhante, pubbe, pacchā ñāṇaṃ; udāhu ñāṇaṃ pubbe, pacchā samādhī”ti? Atha kho āyasmato ānandassa etadahosi– “bhagavā kho gilānavuṭṭhito aciravuṭṭhito gelaññā Ayañca mahānāmo sakko bhagavantaṃ atigambhīraṃ pañhaṃ pucchati. Yaṃnūnāhaṃ mahānāmaṃ sakkaṃ ekamantaṃ apanetvā dhammaṃ deseyyan”ti.

　　 Atha kho āyasmā ānando mahānāmaṃ sakkaṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā mahānāmaṃ sakkaṃ etadavoca– “sekhampi kho, mahānāma, sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā. Katamañca, mahānāma sekhaṃ sīlaṃ? Idha, mahānāma, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati …pe… samādāya sikkhati sikkhāpadesu. Idaṃ vuccati, mahānāma, sekhaṃ sīlaṃ”.

　　 “Katamo ca, mahānāma, sekho samādhi? Idha, mahānāma, bhikkhu vivicceva kāmehi …pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, mahānāma, sekho samādhi.

　　 “Katamā ca, mahānāma, sekhā paññā? Idha, mahānāma, bhikkhu idaṃ dukkhanti yathābhūtaṃ pajānāti …pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ayaṃ vuccati, mahānāma, sekhā paññā.

　　 “Sa kho so, mahānāma, ariyasāvako evaṃ sīlasampanno evaṃ samādhisampanno evaṃ paññāsampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, mahānāma, sekhampi sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā”ti. Tatiyaṃ.

75/ 4. Nigaṇṭhasuttaṃ

　　 75. Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho abhayo licchavi āyasmantaṃ ānandaṃ etadavoca– “nigaṇṭho, bhante, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti– ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So purāṇānaṃ kammānaṃ tapasā byantībhāvaṃ paññapeti navānaṃ kammānaṃ akaraṇā setughātaṃ Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissati– evametissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti. Idha, bhante, bhagavā kimāhā”ti?

　　 “Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamā tisso? Idha, abhaya, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.

　　 “Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.

　　 “Sa kho so, abhaya, bhikkhu evaṃ samādhisampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti. Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.

　　 Evaṃ vutte paṇḍitakumārako licchavi abhayaṃ licchaviṃ etadavoca – “kiṃ pana tvaṃ, samma abhaya, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodasī”ti? “Kyāhaṃ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodissāmi! Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti. Catutthaṃ.