169 有为涅槃经

"比丘们,世间有四种人存在。是哪四种?在此,比丘们:

有人在现法中以有行而般涅槃

有人在身坏时以有行而般涅槃  

有人在现法中以无行而般涅槃

有人在身坏时以无行而般涅槃

比丘们,如何是在现法中以有行而般涅槃的人?

在此,比丘观身不净而住,对食物生厌恶想,对一切世间不生喜乐想,观一切行无常。他内心善立死想。他依止这五种有学力而住 - 信力、惭力、愧力、精进力、慧力。他的五根变得强盛 - 信根、精进根、念根、定根、慧根。由于这五根的强盛,他在现法中以有行而般涅槃。

比丘们,如何是在身坏时以有行而般涅槃的人?

在此,比丘观身不净而住,对食物生厌恶想,对一切世间不生喜乐想,观一切行无常。他内心善立死想。他依止这五种有学力而住 - 信力、惭力、愧力、精进力、慧力。他的五根较为柔软 - 信根、精进根、念根、定根、慧根。由于这五根的柔软,他在身坏时以有行而般涅槃。

比丘们,如何是在现法中以无行而般涅槃的人?

在此,比丘远离欲乐...证得初禅...第二禅...第三禅...第四禅而住。他依止这五种有学力而住 - 信力等至慧力。他的五根变得强盛 - 信根等至慧根。由于这五根的强盛,他在现法中以无行而般涅槃。

比丘们,如何是在身坏时以无行而般涅槃的人?

在此,比丘远离欲乐...证得初禅...第二禅...第三禅...第四禅而住。他依止这五种有学力而住 - 信力、惭力、愧力、精进力、慧力。他的五根较为柔软...由于这五根的柔软,他在身坏时以无行而般涅槃。比丘们,这就是世间存在的四种人。"

170 双运经

我是这样听说的:一时,尊者阿难住在憍赏弥的瞿师多园。在那里,尊者阿难对诸比丘说:"贤友们。"那些比丘回答说:"贤友。"尊者阿难如是说:

"贤友们,任何比丘或比丘尼在我面前宣说证得阿罗汉果,都是通过这四种道路中的某一种:

"哪四种道路?贤友们:

在此,比丘修习以止为先导的观。当他修习以止为先导的观时,道生起。他修习、培育、多修习该道。通过修习、培育、多修习该道,诸结断除,随眠灭尽。

再者,贤友们,比丘修习以观为先导的止。当他修习以观为先导的止时,道生起。他修习、培育、多修习该道。通过修习、培育、多修习该道,诸结断除,随眠灭尽。

再者,贤友们,比丘修习止观双运。当他修习止观双运时,道生起。他修习、培育、多修习该道。通过修习、培育、多修习该道,诸结断除,随眠灭尽。

再者,贤友们,比丘的心为法的掉举所困扰。贤友们,有这样的时候,他的心内部安住、平静、专一、得定。对他而言道生起。他修习、培育、多修习该道。通过修习、培育、多修习该道,诸结断除,随眠灭尽。

贤友们,任何比丘或比丘尼在我面前宣说证得阿罗汉果,都是通过这四种道路中的某一种。"

171 思经

"比丘们,当有身时,由于身思而内生起乐苦。当有语时,由于语思而内生起乐苦。当有意时,由于意思而内生起乐苦。这都是以无明为缘。

"比丘们,或者他自己造作身行,因此而内生起乐苦。或者他人为他造作身行,因此而内生起乐苦。或者他正知而造作身行,因此而内生起乐苦。或者他不正知而造作身行,因此而内生起乐苦。

或者他自己造作语行,因此而内生起乐苦。或者他人为他造作语行,因此而内生起乐苦。或者他正知而造作语行,因此而内生起乐苦。或者他不正知而造作语行,因此而内生起乐苦。

或者他自己造作意行,因此而内生起乐苦。或者他人为他造作意行,因此而内生起乐苦。或者他正知而造作意行,因此而内生起乐苦。或者他不正知而造作意行,因此而内生起乐苦。

比丘们,在这些法中无明随行。但是通过无明的完全离贪灭尽,则无有那个身体而因此内生起乐苦,无有那个语言而因此内生起乐苦,无有那个意识而因此内生起乐苦,无有那个田地...基础...处所...缘由而因此内生起乐苦。

比丘们,有四种得自体。是哪四种?

有得自体,其中自思起作用,他思不起作用

有得自体,其中他思起作用,自思不起作用

有得自体,其中自思和他思都起作用

有得自体,其中自思和他思都不起作用

这就是四种得自体。"

当这样说时,尊者舍利弗对世尊说:"尊者,我如是理解世尊简略所说的详细义理:

"尊者,关于那种得自体,其中自思起作用而他思不起作用,那些众生是因自思而从那身体死去。

尊者,关于那种得自体,其中他思起作用而自思不起作用,那些众生是因他思而从那身体死去。

尊者,关于那种得自体,其中自思和他思都起作用,那些众生是因自思和他思而从那身体死去。

尊者,关于那种得自体,其中自思和他思都不起作用,这种情况应当以什么样的天神为例?"

"舍利弗,应当以非想非非想处天为例。"

"尊者,是什么因缘,使得某些众生从那身体死后会再来,返回此处?又是什么因缘,使得某些众生从那身体死后不再来,不返回此处?"

"舍利弗,在此,某人未断除五下分结,他在现法中证得非想非非想处而住。他喜爱它,希求它,从中得到满足;安住于此,倾向于此,多住于此,不退失而命终,他往生到非想非非想处天。他从那里死后会再来,返回此处。

然而,舍利弗,在此某人已断除五下分结,他在现法中证得非想非非想处而住。他喜爱它,希求它,从中得到满足;安住于此,倾向于此,多住于此,不退失而命终,他往生到非想非非想处天。他从那里死后不再来,不返回此处。

舍利弗,这就是使某些众生从那身体死后会再来,返回此处的因缘;这就是使某些众生从那身体死后不再来,不返回此处的因缘。"

巴利语原版经文

169/ 9. Sasaṅkhārasuttaṃ

　　 169. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti. Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.

　　 “Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati– saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ Tassimāni pañcindriyāni adhimattāni pātubhavanti– saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.

　　 “Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati– saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Tassimāni pañcindriyāni mudūni pātubhavanti– saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.

　　 “Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ …pe… dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ …pe… catutthaṃ jhānaṃ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati– saddhābalaṃ …pe… paññābalaṃ. Tassimāni pañcindriyāni adhimattāni pātubhavanti– saddhindriyaṃ …pe… paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.

　　 “Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti? Idha, bhikkhave bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ …pe… dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ …pe… catutthaṃ jhānaṃ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati– saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Tassimāni pañcindriyāni …pe… paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Navamaṃ.

170/ 10. Yuganaddhasuttaṃ

　　 170. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi– “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca–

　　 “Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so catūhi maggehi, etesaṃ vā aññatarena.

　　 “Katamehi catūhi? Idha, āvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti. Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

　　 “Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

　　 “Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti. Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

　　 “Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti. Hoti so, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

　　 “Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so imehi catūhi maggehi, etesaṃ vā aññatarenā”ti. Dasamaṃ.

　　Paṭipadāvaggo dutiyo.

　　 Tassuddānaṃ–

　　 Saṃkhittaṃ vitthārāsubhaṃ, dve khamā ubhayena ca;

　　 Moggallāno sāriputto, sasaṅkhāraṃ yuganaddhena cāti.

(18) 3. Sañcetaniyavaggo

171/ 1. Cetanāsuttaṃ

　　 171. “Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.

　　 “Sāmaṃ vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Pare vāssa taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Asampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

　　 “Sāmaṃ vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; pare vāssa taṃ, bhikkhave vacīsaṅkhāraṃ abhisaṅkharonti; yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; sampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; asampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

　　 “Sāmaṃ vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; pare vāssa taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; sampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; asampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

　　 “Imesu bhikkhave, dhammesu avijjā anupatitā, avijjāyatveva asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, so mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, khettaṃ taṃ na hoti …pe… vatthuṃ taṃ na hoti …pe… āyatanaṃ taṃ na hoti …pe… adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhan”ti.

　　 “Cattārome, bhikkhave, attabhāvapaṭilābhā. Katame cattāro? Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā. Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā”ti.

　　 Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca– “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi– ‘tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’”ti? “Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti.

　　 “Ko nu kho, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ? Ko pana, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti? “Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. So tato cuto āgāmī hoti āgantā itthattaṃ.

　　 “Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. So tato cuto anāgāmī hoti anāgantā itthattaṃ.

　　 “Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti. Paṭhamaṃ.