《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)
第七節 天眼智 Dibbacakkhuñāṇaṃ
1. 有情生死 (The Passing Away & Re-appearance of Beings)
（九十七） 246. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti.
如是心寂靜、純淨，無煩惱、遠離垢穢，柔軟、堪任，而且安住在不動之狀態時，比丘之心，傾注於生死智。
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti –
而彼以超越人界之天眼，觀察眾生，見眾生之死而又生；證知眾生應其所為之業，而有貴賤、美醜、幸福、不幸福。即：
He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma:
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā.
『諸賢！此等眾生具身、語、意之惡業，誹謗聖者，以懷邪見，得邪見業；
'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views --
Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.
彼等於身壞死後，生於惡生、惡趣、地獄。
with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell.
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā,
諸賢！此等眾生具身、語、意之善業，不誹謗聖者，以懷正見，得正見業；
But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views --
te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti.
彼等身壞死後，生於善趣、天界。』
with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.'
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
如是，彼以清淨超越人界之天眼，觀察眾生，見眾生死而又生；證知眾生應其所為之業，而有貴賤、美醜、幸福、不幸福。
Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.
2. 如觀四衢
（九十八） 247. “Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante [rathiyāpī rathiṃ sañcarante (sī.), rathiyāya vithiṃ sañcarantepi (syā.)] majjhe siṅghāṭake nisinnepi.
大王！猶如有眼者，立於四衢街道中之高樓，見諸眾人出入某家，又往來於車道、人道，或坐於四衢街道之中。
Just as if there were a tall building in the central square [of a town], and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square.
Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.
彼思念：『此等諸眾人出入其家，往來於車道、人道，或坐於四衢街道之中。』
The thought would occur to him, 'These people are entering a house, leaving it, walking along the streets, and sitting in the central square.'
Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti.
大王！如是心寂靜、純淨，無煩惱、遠離垢穢，柔軟、堪任，而且安住在不動之狀態時，比丘之心，傾注於生死智。
In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the passing away and re-appearance of beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti –
而彼以清淨超越人界之天眼，觀察眾生，見眾生死而又生；證知眾生應其所為之業，而有貴賤、美醜、幸福、不幸福。即：
He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma:
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā,
『諸賢！此等眾生具身、語、意之惡業，誹謗聖者，以懷邪見，得邪見業；
'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views --
te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.
彼等於身壞死後，生於惡生、惡趣、地獄。
with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell.
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā.
諸賢！此等眾生具身、語、意之善業，不誹謗聖者，以懷正見，得正見業；
But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views --
Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti.
彼等身壞死後，生於善趣、天界。』
with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.'
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.
如是，彼以清淨超越人界之天眼，觀察眾生，見眾生死而又生；證知眾生應其所為之業，而有貴賤、美醜、幸福、不幸福。
Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
大王！此亦見沙門修行之現世果報，比前者更殊勝微妙。
"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
