增支部3集102经

102. 淘金工经

"比丘们,黄金中有粗糙的杂质,如沙子、砾石和小石块。淘金工或淘金工的学徒将其倒入淘盘中,反复冲洗、清洗、淘洗。当这些杂质被去除后,还有中等的杂质,如细砂和粗沙。淘金工或淘金工的学徒继续冲洗、清洗、淘洗。当这些杂质也被去除后,还有细小的杂质,如细沙和黑色的微粒。淘金工或淘金工的学徒再次冲洗、清洗、淘洗。当这些杂质也被去除后,只剩下金砂。

然后,金匠或金匠的学徒将这黄金放入坩埚中,进行熔炼、反复熔炼、彻底熔炼。此时的黄金虽然已经熔炼、反复熔炼、彻底熔炼,但仍未完全去除杂质,既不柔软,也不易加工,不够明亮,而且易碎,不适合制作饰品。比丘们,有一天,金匠或金匠的学徒继续熔炼、反复熔炼、彻底熔炼这黄金。这时的黄金已经熔炼、反复熔炼、彻底熔炼,完全去除了杂质,变得柔软、易于加工、明亮光泽,不再易碎,适合制作饰品。无论金匠想要制作什么样的饰品——头饰、耳环、项链或金链——这黄金都能满足他的需求。

"同样地,比丘们,对于致力于修习增上心的比丘来说,有粗糙的烦恼,即身恶行、语恶行、意恶行。有智慧的比丘会舍弃、驱除、消灭这些烦恼,使之不复存在。当这些烦恼被去除后,还有中等的烦恼,即欲念、嗔恨念、伤害念。有智慧的比丘会舍弃、驱除、消灭这些烦恼,使之不复存在。当这些烦恼被去除后,还有细小的烦恼,即关于亲属的念头、关于家乡的念头、不想被轻视的念头。有智慧的比丘会舍弃、驱除、消灭这些烦恼,使之不复存在。当这些烦恼被去除后,只剩下关于法的念头。

这种定虽然还不够宁静、不够殊胜,还未达到完全的平静,未获得心一境性,仍需要刻意压制。比丘们,有一天,他的心会自然地安住、沉静、专注、得定。这种定是宁静的、殊胜的,已经获得完全的平静,达到了心一境性,不再需要刻意压制。对于任何他想要以神通证得的法,只要有适当的基础,他都能亲身实现。

"如果他希望:'愿我能够体验各种神通:能够变成多人,多人又能合为一人;能够显现与隐匿;能够穿越墙壁、篱笆和山岳,如同穿越虚空;能够在地上出没,如同在水中;能够在水上行走,如同在地上;能够像鸟儿一样在空中结跏趺坐而行;能够用手触摸和抚摸这么大威力、这么大神通的日月;能够以身体自在地到达梵天界。'只要有适当的基础,他就能亲身实现这些。

"如果他希望:'愿我能以清净的天耳,超越人耳,同时听到天界和人间的声音,无论远近。'只要有适当的基础,他就能亲身实现这一点。

"如果他希望:'愿我能够以心识他心,了知其他众生、其他个人的心。能够知道有贪欲的心为有贪欲的心,无贪欲的心为无贪欲的心;有嗔恨的心为有嗔恨的心,无嗔恨的心为无嗔恨的心;有愚痴的心为有愚痴的心,无愚痴的心为无愚痴的心;收缩的心为收缩的心,散乱的心为散乱的心;广大的心为广大的心,不广大的心为不广大的心;有上的心为有上的心,无上的心为无上的心;专注的心为专注的心,不专注的心为不专注的心;解脱的心为解脱的心,未解脱的心为未解脱的心。'只要有适当的基础,他就能亲身实现这一点。

"如果他希望:'愿我能够忆念多种前世,即一生、两生、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、许多成劫、许多坏劫、许多成坏劫。在那里,我有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命。从那里死后,我又生于某处。在那里,我又有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命。从那里死后,我又生于此处。'这样,他能忆念多种前世的状况和细节。只要有适当的基础,他就能亲身实现这一点。

"如果他希望:'愿我能以清净的天眼,超越人眼,看见众生的死亡和再生,了知众生随业力而投生——卑贱的、高贵的、美丽的、丑陋的、幸运的、不幸的。我能了知这些众生由于身、语、意的恶行,诽谤圣者,持邪见,行为受邪见支配,因此身坏命终后,生于恶趣、恶道、堕处、地狱。我也能了知这些众生由于身、语、意的善行,不诽谤圣者,持正见,行为受正见支配,因此身坏命终后,生于善趣、天界。'这样,他能以清净的天眼,超越人眼,看见众生的死亡和再生,了知众生随业力而投生。只要有适当的基础,他就能亲身实现这一点。

"如果他希望:'愿我能够通过灭尽诸漏,在现法中自己证知、实现并安住于无漏的心解脱、慧解脱。'只要有适当的基础,他就能亲身实现这一点。"

第十经完。

巴利语原版经文

AN.3.102/ 10. Paṃsudhovakasuttaṃ

　　 102. “Santi bhikkhave, jātarūpassa oḷārikā upakkilesā paṃsuvālukā sakkharakaṭhalā. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā doṇiyaṃ ākiritvā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ suvaṇṇasikatāvasissanti. Tamenaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṃ mūsāyaṃ pakkhipitvā dhamati sandhamati niddhamati Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ aniddhantakasāvaṃ, na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Hoti so, bhikkhave, samayo yaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ dhamati sandhamati niddhamati. Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ niddhantakasāvaṃ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati– yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya– tañcassa atthaṃ anubhoti.

　　 “Evamevaṃ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṃsāvitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṃyutto vitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ dhammavitakkāvasissati. So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato hoti. So, bhikkhave, samayo yaṃ taṃ cittaṃ ajjhattaṃyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati. So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane.

　　 “So sace ākaṅkhati– ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ– ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane.

　　 “So sace ākaṅkhati– ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti 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 vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sa-uttaraṃ vā cittaṃ sa-uttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane.

　　 “So sace ākaṅkhati ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi 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 idhūpapannoti, iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane.

　　 “So sace ākaṅkhati– ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ– 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 upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane.

　　 “So sace ākaṅkhati– ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane”ti. Dasamaṃ.