增支部3集103经到105经

103. 相经

"诸比丘,致力于增上心的比丘应当时时修习三种相:时时修习定相,时时修习精进相,时时修习舍相。诸比丘,如果致力于增上心的比丘只一味修习定相,则其心可能会倾向于懈怠。诸比丘,如果致力于增上心的比丘只一味修习精进相,则其心可能会倾向于掉举。诸比丘,如果致力于增上心的比丘只一味修习舍相,则其心可能不能正确地定于灭尽诸漏。然而诸比丘,当致力于增上心的比丘时时修习定相,时时修习精进相,时时修习舍相时,他的心就会变得柔软、适业、明亮而不易破碎,正确地定于灭尽诸漏。

"诸比丘,就像金匠或金匠的学徒会架设炉子,架设炉子后会整理炉口,整理炉口后用钳子夹住金子放入炉口,放入炉口后会时时鼓风,时时洒水,时时观察。诸比丘,如果金匠或金匠的学徒只一味地鼓风,那金子可能会烧坏。诸比丘,如果金匠或金匠的学徒只一味地洒水,那金子可能会冷却。诸比丘,如果金匠或金匠的学徒只一味地观察,那金子可能不会适当地炼成。然而诸比丘,当金匠或金匠的学徒时时鼓风,时时洒水,时时观察时,那金子就会变得柔软、适业、明亮而不易破碎,适合加工。无论他想制作什么装饰品 - 无论是头饰、耳环、颈饰还是金链,都能达成目的。

"同样地,诸比丘,致力于增上心的比丘应当时时修习三种相:时时修习定相,时时修习精进相,时时修习舍相。诸比丘,如果致力于增上心的比丘只一味修习定相,则其心可能会倾向于懈怠。诸比丘,如果致力于增上心的比丘只一味修习精进相,则其心可能会倾向于掉举。诸比丘,如果致力于增上心的比丘只一味修习舍相,则其心可能不能正确地定于灭尽诸漏。然而诸比丘,当致力于增上心的比丘时时修习定相,时时修习精进相,时时修习舍相时,他的心就会变得柔软、适业、明亮而不易破碎,正确地定于灭尽诸漏。无论他想证悟什么神通,只要条件具足,他就能在那里亲证。

"如果他希望:'愿我能体验各种神通......(此处应详述六神通)......证得诸漏的灭尽......亲身实现并安住',只要条件具足,他就能在那里亲证。"

这是第十一经。

盐块品第五终。

其摘要如下:

紧急、远离、秋季,三种集会,

三种良马、经书、盐、洗涤和相。

第二个五十经终。

3. 第三个五十经

(11) 1. 正觉品

104. 正觉前经

"诸比丘,在我还未正觉,还是菩萨时,我想:'什么是世间的味着?什么是过患?什么是出离?'诸比丘,我想:'缘于世间而生起的乐与喜,这是世间的味着。世间是无常的、苦的、变易的,这是世间的过患。在世间调伏欲贪、断除欲贪,这是世间的出离。'诸比丘,只要我还未如实了知世间的味着为味着、过患为过患、出离为出离,我就不会在天、魔、梵的世界,在沙门、婆罗门、天、人的人群中宣称'我已证得无上正等正觉'。诸比丘,当我如实了知世间的味着为味着、过患为过患、出离为出离时,我才在天、魔、梵的世界,在沙门、婆罗门、天、人的人群中宣称'我已证得无上正等正觉'。智与见在我心中生起:'我的解脱不动摇,这是我最后的出生,不再有未来的轮回。'"

这是第一经。

105. 第一味着经

"诸比丘,我曾寻求世间的味着。凡是世间的味着,我都发现了。我以智慧清楚地看到了世间味着的全部。诸比丘,我曾寻求世间的过患。凡是世间的过患,我都发现了。我以智慧清楚地看到了世间过患的全部。诸比丘,我曾寻求世间的出离。凡是世间的出离,我都发现了。我以智慧清楚地看到了世间出离的全部。诸比丘,只要我还未如实了知世间的味着为味着、过患为过患、出离为出离,我就不会在天、魔、梵的世界,在沙门、婆罗门、天、人的人群中宣称'我已证得无上正等正觉'。诸比丘,当我如实了知世间的味着为味着、过患为过患、出离为出离时,我才在天、魔、梵的世界,在沙门、婆罗门、天、人的人群中宣称'我已证得无上正等正觉'。智与见在我心中生起:'我的解脱不动摇,这是我最后的出生,不再有未来的轮回。'"

这是第二经。

巴利语原版经文

103/ 11. Nimittasuttaṃ

　　 103. “Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni– kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.

　　 “Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca 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, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni– kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane.

　　 “So sace ākaṅkhati– ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ …pe… (cha abhiññā vitthāretabbā) āsavānaṃ khayā …pe… sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati-āyatane”ti. Ekādasamaṃ.

　　 Loṇakapallavaggo pañcamo.

　　 Tassuddānaṃ–

　　 Accāyikaṃ pavivekaṃ, sarado parisā tayo;

　　 Ājānīyā potthako ca, loṇaṃ dhovati nimittānīti.

　　 Dutiyo paṇṇāsako samatto.

3. Tatiyapaṇṇāsakaṃ

(11) 1. Sambodhavaggo

104/ 1. Pubbevasambodhasuttaṃ

　　 104. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘ko nu kho loke assādo, ko ādīnavo, kiṃ nissaraṇan’ti? Tassa mayhaṃ, bhikkhave, etadahosi– ‘yaṃ kho lokaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ loke assādo. Yaṃ loko anicco dukkho vipariṇāmadhammo, ayaṃ loke ādīnavo. Yo loke chandarāgavinayo chandarāgappahānaṃ, idaṃ loke nissaraṇan’ti. Yāvakīvañcāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. Paṭhamaṃ.

105/ 2. Paṭhama-assādasuttaṃ

　　 105. “Lokassāhaṃ bhikkhave, assādapariyesanaṃ acariṃ. Yo loke assādo tadajjhagamaṃ. Yāvatako loke assādo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ Yo loke ādīnavo tadajjhagamaṃ. Yāvatako loke ādīnavo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ loke nissaraṇaṃ tadajjhagamaṃ. Yāvatakaṃ loke nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Yāvakīvañcāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. Dutiyaṃ.