175 优婆摩那经:

那时,尊者优婆摩那来到尊者舍利弗处。到达后,与舍利弗互相问候。寒暄完毕后,坐在一旁。坐下后,优婆摩那对舍利弗说:

"朋友舍利弗,是否通过明(智慧)而成为苦的终结者?"

"不是的,朋友。"

"那么朋友舍利弗,是否通过行而成为苦的终结者?"

"不是的,朋友。"

"那么朋友舍利弗,是否通过明行而成为苦的终结者?"

"不是的,朋友。"

"那么朋友舍利弗,是否离开明行而成为苦的终结者?"

"不是的,朋友。"

"当我问'是否通过明而成为苦的终结者'时,你说'不是的'。当我问'是否通过行而成为苦的终结者'时,你说'不是的'。当我问'是否通过明行而成为苦的终结者'时,你说'不是的'。当我问'是否离开明行而成为苦的终结者'时,你说'不是的'。那么朋友,如何才能成为苦的终结者呢?"

舍利弗回答:"朋友,如果仅通过明而成为终结者,那么仍有执取者就会成为终结者。如果仅通过行而成为终结者,那么仍有执取者就会成为终结者。如果仅通过明行而成为终结者,那么仍有执取者就会成为终结者。如果离开明行而成为终结者,那么凡夫就会成为终结者。因为朋友,凡夫是离开明行的。缺乏正行者不能如实知见。具足正行者能如实知见。通过如实知见而成为苦的终结者。"

176 祈愿经:

"诸比丘,有信心的比丘若要正确地发愿,应当这样发愿:'愿我能像舍利弗和目犍连那样。'诸比丘,这是衡量我的比丘弟子的标准,即舍利弗和目犍连。

有信心的比丘尼若要正确地发愿,应当这样发愿:'愿我能像翅摩比丘尼和莲华色比丘尼那样。'诸比丘,这是衡量我的比丘尼弟子的标准,即翅摩比丘尼和莲华色比丘尼。

有信心的优婆塞若要正确地发愿,应当这样发愿:'愿我能像质多居士和阿罗毗的诃多迦那样。'诸比丘,这是衡量我的优婆塞弟子的标准,即质多居士和阿罗毗的诃多迦。

有信心的优婆夷若要正确地发愿,应当这样发愿:'愿我能像久寿多罗优婆夷和难陀母维卢干荻迦那样。'诸比丘,这是衡量我的优婆夷弟子的标准,即久寿多罗优婆夷和难陀母维卢干荻迦。"

177 罗睺罗经:

那时,尊者罗睺罗来到世尊处。到达后,向世尊礼敬,然后坐在一旁。世尊对坐在一旁的罗睺罗说:

"罗睺罗,无论是内在的地界还是外在的地界,都只是地界而已。应当以正确的智慧如实地观察:'这不是我的,这不是我,这不是我的自我。'以正确的智慧如实地见到这点后,就会对地界生厌离,心从地界解脱。

罗睺罗,无论是内在的水界还是外在的水界,都只是水界而已。应当以正确的智慧如实地观察:'这不是我的,这不是我,这不是我的自我。'以正确的智慧如实地见到这点后,就会对水界生厌离,心从水界解脱。

罗睺罗,无论是内在的火界还是外在的火界,都只是火界而已。应当以正确的智慧如实地观察:'这不是我的,这不是我,这不是我的自我。'以正确的智慧如实地见到这点后,就会对火界生厌离,心从火界解脱。

罗睺罗,无论是内在的风界还是外在的风界,都只是风界而已。应当以正确的智慧如实地观察:'这不是我的,这不是我,这不是我的自我。'以正确的智慧如实地见到这点后,就会对风界生厌离,心从风界解脱。

罗睺罗,当比丘在这四界中不见有我或我所时,这样的比丘就被称为已经断除渴爱,已经解开结缚,通过正确地了知我慢而到达苦的尽头。"

178 泥潭经:

"诸比丘,世间有四种人存在。是哪四种呢?

在此,诸比丘,有比丘证得某种寂静的心解脱。他思维着有身的灭尽。当他思维有身的灭尽时,他的心不趣入、不信解、不安住、不确信于有身的灭尽。诸比丘,这样的比丘不能期待证得有身的灭尽。就像一个人用沾有粘性物质的手去抓树枝,他的手会粘住、抓住、被缠住。同样地,诸比丘,这位比丘虽证得某种寂静的心解脱,但当他思维有身的灭尽时,他的心不趣入、不信解、不安住、不确信于有身的灭尽。这样的比丘不能期待证得有身的灭尽。

然而在此,诸比丘,有比丘证得某种寂静的心解脱。他思维着有身的灭尽。当他思维有身的灭尽时,他的心趣入、信解、安住、确信于有身的灭尽。诸比丘,这样的比丘可以期待证得有身的灭尽。就像一个人用清洁的手去抓树枝,他的手不会粘住、不会抓住、不会被缠住。同样地,诸比丘,这位比丘证得某种寂静的心解脱,当他思维有身的灭尽时,他的心趣入、信解、安住、确信于有身的灭尽。这样的比丘可以期待证得有身的灭尽。

再者,诸比丘,有比丘证得某种寂静的心解脱。他思维着无明的破除。当他思维无明的破除时,他的心不趣入、不信解、不安住、不确信于无明的破除。诸比丘,这样的比丘不能期待破除无明。就像一个存在多年的泥潭,如果有人堵住其进水口而开启其出水口,又没有适时的降雨,这样的泥潭就不能期待会破裂。同样地,诸比丘,这位比丘虽证得某种寂静的心解脱,但当他思维无明的破除时,他的心不趣入、不信解、不安住、不确信于无明的破除。这样的比丘不能期待破除无明。

再者,诸比丘,有比丘证得某种寂静的心解脱。他思维着无明的破除。当他思维无明的破除时,他的心趣入、信解、安住、确信于无明的破除。诸比丘,这样的比丘可以期待破除无明。就像一个存在多年的泥潭,如果有人开启其进水口而堵住其出水口,又有适时的降雨,这样的泥潭就可以期待会破裂。同样地,诸比丘,这位比丘证得某种寂静的心解脱,当他思维无明的破除时,他的心趣入、信解、安住、确信于无明的破除。这样的比丘可以期待破除无明。

诸比丘,这就是世间存在的四种人。"

这些经文主要讨论了修行解脱的不同层面和方法,以及不同类型修行者的特征。

巴利语原版经文

175/ 5. Upavāṇasuttaṃ

　　 175. Atha kho āyasmā upavāṇo yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo āyasmantaṃ sāriputtaṃ etadavoca–

　　 “Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ panāvuso sāriputta, caraṇenantakaro hotī”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī”ti?

　　 “No hidaṃ, āvuso”.

　　 “‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno– ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno– ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno– ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno– ‘no hidaṃ, āvuso’ti vadesi. Yathā kathaṃ panāvuso, antakaro hotī”ti?

　　 “Vijjāya ce, āvuso, antakaro abhavissa, sa-upādānova samāno antakaro abhavissa. Caraṇena ce, āvuso, antakaro abhavissa, sa-upādānova samāno antakaro abhavissa. Vijjācaraṇena ce, āvuso, antakaro abhavissa, sa-upādānova samāno antakaro abhavissa. Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa. Puthujjano hi, āvuso, aññatra vijjācaraṇena. Caraṇavipanno kho, āvuso, yathābhūtaṃ na jānāti na passati. Caraṇasampanno yathābhūtaṃ jānāti passati. Yathābhūtaṃ jānaṃ passaṃ antakaro hotī”ti. Pañcamaṃ.

176/ 6. Āyācanasuttaṃ

　　 176. “Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya– ‘tādiso homi yādisā sāriputtamoggallānā’ti. Esā, bhikkhave tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggallānā.

　　 “Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya– ‘tādisā homi yādisā khemā ca bhikkhunī uppalavaṇṇā cā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca.

　　 “Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya– ‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako.

　　 “Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya– ‘tādisā homi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti. Chaṭṭhaṃ.

177/ 7. Rāhulasuttaṃ

　　 177. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca–

　　 “Yā ca, rāhula ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

　　 “Yā ca, rāhula, ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

　　 “Yā ca, rāhula, ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

　　 “Yā ca, rāhula, ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

　　 “Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṃ na attaniyaṃ samanupassati, ayaṃ vuccati, rāhula, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti. Sattamaṃ.

178/ 8. Jambālīsuttaṃ

　　 178. “Cattārome bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso lepagatena hatthena sākhaṃ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi bajjheyyapi; evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.

　　 “Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṃ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya; evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.

　　 “Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā na āḷippabhedo pāṭikaṅkho. Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.

　　 “Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā āḷippabhedo pāṭikaṅkho. Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Aṭṭhamaṃ.