沙門果經 (34) 結語

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

 第六篇      結語 (Epilog)

☆ 佛遺教經 ➾ 自今以後，我諸弟子，展轉行之，則是如來，法身常在，而不滅也。

  Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

彼等比丘心滿意足、歡喜信受世尊之所說！

Gratified, the monks delighted in the Blessed One's words. 

<Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ. 沙門果經結束>

 
迴向偈――免費結緣，歡迎助印！

願以此功德，迴向雙親眷；
普及於一切，苦海常作舟。

善哉！善哉！善哉！

 

沙門果經 (33) 阿闍世王皈依為在家弟子

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

第五篇      阿闍世王皈依為在家弟子
Ajātasattu upāsakatta paṭi vedanā

☆ 佛遺教經 ➾ 慚恥之服，於諸莊嚴，最為第一。慚如鐵鉤，能制人非法，是故，常當慚恥，無得暫替。

（百一） 250. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca –

時，世尊如是宣說已，摩揭陀國王韋提希子阿闍世，白世尊言：

When this was said, King Ajatasattu said to the Blessed One:


“abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti;

「殊勝哉！大德！殊勝哉！大德！猶如使倒者起、覆者顯現、示迷者以道、於黑暗中揭油燈、使有眼者見[諸]物，


"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms,


evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito.

如是，世尊以種種方便說示法。

in the same way has the Blessed One -- through many lines of reasoning -- made the Dhamma clear.


Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.

大德！予自今皈依世尊，皈依法，皈依比丘僧

I go to the Blessed One for refuge, to the Dhamma, and to the community of monks.


Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.

願世尊攝受予，自今以後，以至命終，皈依三寶為在家弟子。

May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.


Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ.

予如此狂愚、如此痴暗、如此不善、受罪過所制伏，為獲得王位，予弒殺父王。

"A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to kill my father -- a righteous man, a righteous king -- for the sake of sovereign rulership.


Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.

大德！請世尊受納，予確認罪過為罪過，於將來必自調禦。」

May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future."


☆ 佛遺教經 ➾ 若離慚恥，則失諸功德。有愧之人，則有善法；若無愧者，與諸禽獸，無相異也。

（百二） 251. “Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi.

世尊曰：「大王！實是狂愚、痴暗、不善、罪惡制伏卿，弒殺卿之父王。

"Yes, great king, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to kill your father -- a righteous man, a righteous king -- for the sake of sovereign rulership.


Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.

然，大王！卿認罪過為罪過，依法懺悔故，對此，我當納受卿之懺悔。

But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession.


Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti.　　

然，大王！若人認罪過為罪過，其如法懺悔者，以將來自調禦，此乃聖者之律，繁盛之所以也。」

For it is a cause of growth in the Dhamma & Discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future."


（百三） 252. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca –

世尊如是說時，阿闍世王白世尊曰：

When this was said, King Ajatasattu said to the Blessed One:


“handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti.

「然，世尊！予今歸去。予有多忙、多作。」

"Well, then, lord, I am now taking leave. Many are my duties, many my responsibilities."


“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.

世尊曰：「然者，大王！當隨意。」

"Then do, great king, what you think it is now time to do."


Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

摩揭陀國王韋提希子阿闍世，隨喜、歡喜世尊之所教，從座立起，敬禮、右繞世尊而離去。

So King Ajatasattu, delighting and rejoicing in the Blessed One's words, rose from his seat, bowed down to him, and -- after circumambulating him -- left.


（百四） 253. Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi –

如是，阿闍世王，去後不久，世尊言諸比丘曰：

Not long after King Ajatasattu had left, the Blessed One addressed the monks:


“khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā.

「諸比丘！彼王衷心感激而悔過。

"The king is wounded, monks. The king is incapacitated.


Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā”ti. Idamavoca bhagavā.

諸比丘！彼王若不弒殺父王者，今，王於此座，應離塵垢，以生法眼。」世尊如此說完。

Had he not killed his father -- that righteous man, that righteous king -- the dustless, stainless Dhamma eye would have arisen to him as he sat in this very seat." That is what the Blessed One said.

 

沙門果經 (32) 漏盡智

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

第八節      漏盡智

Āsavakkhayañāṇaṃ (The Ending of Mental Fermentations)

 
（九十九） 248. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya 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，傾注於漏盡智。

"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 the knowledge of the ending of the mental fermentations.


1.       證四聖諦

☆ 佛遺教經 ➾ 時阿那律陀，觀察眾心，而白佛言：「世尊！月可令熱，日可令冷，佛說四（聖）諦，不可令異。佛說：『苦諦實苦，不可令樂；集真是因，更無異因；苦若滅者，即是因滅，因滅故果滅；滅苦之道，實是真道，更無餘道。』世尊！是諸比丘，於四（聖）諦中，決定無疑。」

So idaṃ dukkhanti yathābhūtaṃ pajānāti, pajānāti,

而彼如實證知：『此是苦』，

He discerns, as it is actually present, that 'This is stress...


ayaṃ dukkhasamudayoti yathābhūtaṃ

如實證知：『此是苦之集』，

This is the origination of stress...


ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti,

如實證知：『此是苦之滅』，

This is the cessation of stress...


ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti.

如實證知：『此是到達苦滅之道』。

This is the way leading to the cessation of stress...


2.       證漏盡智

☆ 佛遺教經 ➾ 汝等比丘，若有智慧，則無貪著。常自省察，不令有失，是則於我法中，能得解脫。若不爾者，既非道人，又非白衣，無所名也。

Ime āsavāti yathābhūtaṃ pajānāti,

如實證知：『此是漏』，

These are mental fermentations...


ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti,

如實證知：『此是漏之集』，

This is the origination of fermentations...


ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti,

如實證知：『此是漏之滅』，

This is the cessation of fermentations...


ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti.

如實證知：『此是到達漏滅之道』。

This is the way leading to the cessation of fermentations.'


Tassa evaṃ jānato evaṃ passato ❶ kāmāsavāpi cittaṃ vimuccati, ❷ bhavāsavāpi cittaṃ vimuccati, ❸ avijjāsavāpi cittaṃ vimuccati,

如是知、如是見故，其心解脫――❶ 欲漏、❷ 有漏、❸ 無明漏，

His heart, thus knowing, thus seeing, is released from ❶ the fermentation of sensuality, ❷ the fermentation of becoming, ❸ the fermentation of ignorance.


3.       證解脫智

☆ 佛遺教經 ➾ 實智慧者，則是度老、病、死海，堅牢船也，亦是，無明黑暗，大明燈也，一切病者，之良藥也，伐煩惱樹，之利斧也。是故汝等，當以，聞思修慧，而自增益。若人有智慧之照，雖無天眼，而是明見人也。是名智慧。

‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti,

而於解脫，『解脫』之智慧生，

With release, there is the knowledge, 'Released.'


‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

證知：『此生已盡、梵行已立、所作已辦、不受後有！』

He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

☆ 佛遺教經 ➾ 世實危脆，無堅牢者，我今得滅，如除惡病。此是，應捨之身，罪惡之物，假名為身，沒在老病、生死大海；何有智者，得除滅之，如殺怨賊，而不歡喜？


4.       如觀清池

（百） 249. Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo.

大王！猶如有峽谷，無染汙而澄明、淨潔之水池，

Just as if there were a pool of water in a mountain glen -- clear, limpid, and unsullied --


Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi.

有眼者立其岸，見牡蠣、貝殼、碎石、砂礫、群魚或動、或止，

where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting,


Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo.

彼思念：『此水池，實是澄明，清淨而無染汙；

and it would occur to him, 'This pool of water is clear, limpid, and unsullied.


Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.

於此，有牡蠣、貝殼、碎石、砂礫、群魚或動、或止。』

Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.'


Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya 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，傾注於漏盡智。

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 the knowledge of the ending of the mental fermentations.


‘So idaṃ dukkhan’ti yathābhūtaṃ pajānāti,

而彼如實證知：『此是苦』，

He discerns, as it is actually present, that 'This is stress...


‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti,

如實證知：『此是苦之集』，

This is the origination of stress...


‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti,

如實證知：『此是苦之滅』，

This is the cessation of stress...


‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

如實證知：『此是到達苦滅之道』。

This is the way leading to the cessation of stress...


‘Ime āsavā’ti yathābhūtaṃ pajānāti,

如實證知：『此是漏』，

These are mental fermentations...


‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti,

如實證知：『此是漏之集』，

This is the origination of fermentations...


‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti,

如實證知：『此是漏之滅』，

This is the cessation of fermentations...


‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

如實證知：『此是到達漏滅之道』。

This is the way leading to the cessation of fermentations.'


Tassa evaṃ jānato evaṃ passato ❶ kāmāsavāpi cittaṃ vimuccati, ❷ bhavāsavāpi cittaṃ vimuccati, ❸ avijjāsavāpi cittaṃ vimuccati,

如是知，如是見故，其心解脫――❶ 欲漏、❷ 有漏、❸ 無明漏，

His heart, thus knowing, thus seeing, is released from ❶ the fermentation of sensuality, ❷ the fermentation of becoming, ❸ the fermentation of ignorance.


‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti,

而於解脫，『解脫』之智慧生，

With release, there is the knowledge, 'Released.'


☆ 佛遺教經 ➾ 汝等比丘，常當一心，勤求出道。一切世間，動、不動法；皆是敗壞、不安之相。汝等且止，勿得復語，時將欲過，我欲滅度。是我最後，之所教誨。

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

證知：『此生已盡、梵行已立、所作已辦、不受後有！』

He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'


Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！此實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.


Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī”ti.

又，大王！此實見沙門修行之現世果報，其他絕無有比此更殊勝、更微妙、沙門修行之現世果報！」

And as for another visible fruit of the contemplative life, higher and more sublime than this, there is none."

☆ 佛遺教經 ➾ 大悲世尊，所說利益，皆已究竟，汝等但當，勤而行之。

☆ 「其他絕無有比此更殊勝、更微妙」究竟圓滿解脫。「阿羅漢」不究竟圓滿嗎？到底是誰說的？應非佛說！從這裡――沙門果經、佛遺教經――可以看出「成佛說」、「化城說」、「大乘說」、「迴小向大說」的荒謬！從正確的經典，去了解正確的佛法，是佛陀的聖弟子，應有的學佛態度！
 
 

沙門果經 (31) 天眼智

《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.
 
 

沙門果經 (30) 宿住隨念智

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

 第六節      宿住隨念智
Pubbenivāsānussatiñāṇaṃ (Recollection of Past Lives)

 
（九十五） 244. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya 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，傾注於宿住隨念智，

"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 recollection of past lives (lit: previous homes).


So anekavihitaṃ pubbenivāsaṃ anussarati,

而隨念彼於宿世之種種住處，

He recollects his manifold past lives,


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,

猶如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、幾壞劫、幾成劫、幾成壞劫：

i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting],


‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

『於彼處，我有如是名、生於如是種族、如是階級、取如是食、享受如是苦樂、有如是壽量。

'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life.


so tato cuto amutra udapādiṃ;

我由其處死而生於他處，

Passing away from that state, I re-arose there.


tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

於此我有如是名、生如是種族、如是之階級、取如是食、享受如是苦樂、有如是壽量。

There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life.


so tato cuto idhūpapanno’ti.

而我由彼處歿，生來此處。』

Passing away from that state, I re-arose here.'


Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

具如是形相、境遇，隨念種種宿世之住處。

Thus he recollects his manifold past lives in their modes and details.


1.       如訪村落

（九十六） 245. “Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya,

大王！猶如有人，從己之村落到其他之村落，

Just as if a man were to go from his home village to another village,


tamhāpi gāmā aññaṃ gāmaṃ gaccheyya.

又從其村落往其他之村落，

 and then from that village to yet another village,


So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya.

又由此村落，回來自己之村落，

and then from that village back to his home village.


Tassa evamassa –

其時，彼自隨念：

The thought would occur to him,


‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ [agañchiṃ (syā. kaṃ.)], tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ,

『我由此村落到某村落，於彼如是住、如是坐、如是語、默。

'I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way.


tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ,

我由此村落，往其他之村落，於彼如是住、如是坐、如是語、默。

From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way.


somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.

而我由其村落，回來自己之村落。』

From that village I came back home.'


Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti.

大王！實如是心寂靜、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，傾注於宿住隨念智。

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 recollection of past lives.


So anekavihitaṃ pubbenivāsaṃ anussarati,

而彼隨念於宿世種種住處，

He recollects his manifold past lives,


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,

猶如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、幾壞劫、幾成劫、幾成壞劫：

i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting],


‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

『於彼處，我有如是名、生如是種族、如是之階級、取如是食、享受如是苦樂、有如是壽量。

'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life.


so tato cuto amutra udapādiṃ;

我由其處歿，生其他之處；

Passing away from that state, I re-arose there.


tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃ sukha dukkha ppaṭisaṃvedī evamāyupariyanto,

於彼，我有如是名、生如是種族、如是之階級、取如是食、享受如是苦樂、有如是壽量。

There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life.


so tato cuto idhūpapanno’ti,

而又由彼處歿，生來此處。』

Passing away from that state, I re-arose here.'


iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

具如是形相、境遇，隨念種種宿世之住處。

Thus he recollects his manifold past lives in their modes and details.


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.
 
 

沙門果經 (29) 他心智

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

 第五節      他心智 Cetopariyañāṇaṃ (Mind Reading)

 

（九十三） 242. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya 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，傾注於他心智。

"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 awareness of other beings.


So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti –

以自己之心，徹見其他眾生及他人之心，熟知、徹知：

He knows the awareness of other beings, other individuals, having encompassed it with his own awareness.


1.       他心智說明


（１）  心貪慾 rāga

sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti,

當心有貪慾時，徹知：『心有貪慾』；

He discerns a mind with passion as a mind with passion,


vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti,

當心離貪慾時，徹知：『心離貪慾』。

and a mind without passion as a mind without passion.


（２）  心瞋恚 dosa

☆ 佛遺教經 ➾ 白衣受欲，非行道人，無法自制，瞋猶可恕；出家行道，無慾之人，而懷瞋恚，甚不可也。譬如，清冷雲中，霹靂起火，非所應也。

sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti,

當心有瞋恚時，徹知：『心有瞋恚』；

He discerns a mind with aversion as a mind with aversion,


vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti,

當心離瞋恚時，徹知：『心離瞋恚』。

and a mind without aversion as a mind without aversion.


（３）  心愚癡 moha

samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti,

當心有愚癡時，徹知：『心有愚癡』；

He discerns a mind with delusion as a mind with delusion,


vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti,

當心離愚癡時，徹知：『心離愚癡』。

and a mind without  as a mind without delusion.


（４）  昏沈、散亂 saṅkhitta vikkhitta

saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti,

當心昏沈時，徹知：『心昏沈』；

He discerns a restricted mind as a restricted mind,


vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti,

當心散亂時，徹知：『心散亂』。

and a scattered mind as a scattered mind.


（５）  心廣大 mahaggata

mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti,

當心廣大時，徹知：『心廣大』；

He discerns an enlarged mind as an enlarged mind,


amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti,

當心不廣大時，徹知：『心不廣大』。

and an unenlarged mind as an unenlarged mind.


（６）  沒有超越 sauttara

sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti,

當心沒有超越時，徹知：『心沒有超越』；

He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind,


anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti,

當心有超越時，徹知：『心有超越』。

and an unexcelled mind as an unexcelled mind.


（７）  心得定 samāhita

samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti,

當心得定時，徹知：『心得定』；

He discerns a concentrated mind as a concentrated mind,


asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti,

當心不得定時，徹知：『心不得定』。

and an unconcentrated mind as an unconcentrated mind.


（８）  心解脫 vimutta

vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti,

當心解脫時，徹知：『心解脫』；

He discerns a released mind as a released mind,


avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.

當心未解脫時，徹知：『心未解脫』。

and an unreleased mind as an unreleased mind.


2.       如觀澄鏡 ādāsa

（九十四） 243. “Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno

大王！猶如好裝飾之男女，或家有青年男女，於潔白清澄之鏡或水缽，細觀自己所反映之顏貌。

Just as if a young woman -- or man -- fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water


sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya, akaṇikaṃ vā ‘akaṇikan’ti jāneyya;

若有污垢時，了知『有污垢』，若無污垢時，了知『無污垢』。

 would know 'blemished' if it were blemished, or 'unblemished' if it were not.


evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti.

大王！確實如是，心寂靜、清淨，無煩惱、遠離垢穢，柔軟、堪任，而且安住在不動狀態時，比丘之心，傾注於他心智。

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 awareness of other beings.


So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti –

以自己之心，徹見其他眾生及他人之心，熟知、徹知：

He knows the awareness of other beings, other individuals, having encompassed it with his own awareness.


sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti,

當心有貪慾時，徹知：『心有貪慾』；

He discerns a mind with passion as a mind with passion,


vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti,

當心離貪慾時，徹知：『心離貪慾』。

and a mind without passion as a mind without passion.


sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti,

當心有瞋恚時，徹知：『心有瞋恚』；

He discerns a mind with aversion as a mind with aversion,


vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti,

當心離瞋恚時，徹知：『心離瞋恚』。

and a mind without aversion as a mind without aversion.


samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti,

當心有愚癡時，徹知：『心有愚癡』；

He discerns a mind with delusion as a mind with delusion,


vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti,

當心離愚癡時，徹知：『心離愚癡』。

and a mind without  as a mind without delusion.


saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti,

當心昏沈時，徹知：『心昏沈』；

He discerns a restricted mind as a restricted mind,


vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti,

當心散亂時，徹知：『心散亂』。

and a scattered mind as a scattered mind.


mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti,

當心廣大時，徹知：『心廣大』；

He discerns an enlarged mind as an enlarged mind,


amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti,

當心不廣大時，徹知：『心不廣大』。

and an unenlarged mind as an unenlarged mind.


sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti,

當心沒有超越時，徹知：『心沒有超越』；

He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind,


anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti,

當心有超越時，徹知：『心有超越』。

and an unexcelled mind as an unexcelled mind.


samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti,

當心得定時，徹知：『心得定』；

He discerns a concentrated mind as a concentrated mind,


asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti,

當心不得定時，徹知：『心不得定』。

and an unconcentrated mind as an unconcentrated mind.


vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti,

當心解脫時，徹知：『心解脫』；

He discerns a released mind as a released mind,


avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.

當心未解脫時，徹知：『心未解脫』。

and an unreleased mind as an unreleased mind.


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.

沙門果經 (28) 天耳智

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

第四節      天耳智 Dibbasotañāṇaṃ (Clairaudience)

 

（九十一） 240. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā 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，比丘之心傾注於天耳界。

"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 the divine ear-element.


So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

而彼清淨超越人間[耳界]，以天耳界，聞人天兩界遠近雙方之音聲。

He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far.


1.       如聽道鼓

（九十二） 241. “Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno.

大王！猶如有人行於道路，

Just as if a man traveling along a highway


So suṇeyya bherisaddampi mudiṅgasaddampi [mutiṅgasaddampi (sī. pī.)] saṅkhapaṇavadindimasaddampi [saṅkhapaṇavadeṇḍimasaddampi (sī. pī.), saṅkhasaddaṃpi paṇavasaddaṃpi dendimasaddaṃpi (syā. kaṃ.)].

彼得聽大鼓聲、小鼓聲、螺貝、腰鼓、銅鑼之聲，

were to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms.


Tassa evamassa – ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi [saṅkhasaddo itipi paṇavasaddo itipi dendimasaddo itipi (syā. kaṃ.)].

而思惟：『彼是大鼓聲、小鼓聲，彼是螺貝、腰鼓、銅鑼之聲！』

He would know, 'That is the sound of kettledrums, that is the sound of small drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.'


Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti.

大王！如是心寂靜、純淨，無煩惱、遠離垢穢，柔軟、堪任，而且安住在不動狀態時，比丘之心，傾注於天耳界。

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 the divine ear-element.


So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

而以清淨超越人間[耳界]，以天耳界，聽聞人天兩界及雙方遠近之聲。

He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far.


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.
 
 

沙門果經 (27) 種種神通智

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

 第三節      種種神通智 Iddhividhañāṇaṃ (Supranormal Powers)

（八十九） 238. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya 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，傾注於種種神通。

"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 the modes of supranormal powers.


So anekavihitaṃ iddhividhaṃ paccanubhoti –

而彼證得種種神通：

He wields manifold supranormal powers.


1.       一身多身

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti;

『一身而[化為]多身，多身而[合為]一身；

Having been one he becomes many; having been many he becomes one.


2.       隱身現身

āvibhāvaṃ tirobhāvaṃ

或現身、或隱身；

He appears. He vanishes.


3.       透壁穿山

tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse.

通過壁、透過牆，穿過山無有障礙，猶如於空中；

He goes unimpeded through walls, ramparts, and mountains as if through space.


4.       出沒大地

Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake.

出沒於大地，猶如於水；

He dives in and out of the earth as if it were water.


5.       行於水上

Udakepi abhijjamāne gacchati [abhijjamāno (sī. ka.)] seyyathāpi pathaviyā.

行於水上不沈，猶如於地上；

He walks on water without sinking as if it were dry land.


6.       行於空中

Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo.

趺坐、經行於空中，猶如有翼之鳥；

Sitting cross-legged he flies through the air like a winged bird.


7.       手摸日月

Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati.

有如是大威德，能以手捫摸日月；

With his hand he touches and strokes even the sun and moon, so mighty and powerful.


8.       飛身梵天

Yāva brahmalokāpi kāyena vasaṃ vatteti.

以身到達梵天界。』

He exercises influence with his body even as far as the Brahma worlds.


9.       猶如陶師

（九十） 239. “Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.

大王！猶如熟練之陶師或其弟子，能整泥土，任其所欲，完成製作種種容器。

Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes,


Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.

大王！猶如熟練之象牙師或其弟子，能整列象牙，任其所欲，完成製作種種象牙之[雕刻]物。

or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes,


Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.

大王！猶如熟練之雕金匠或其弟子，能整雕黃金，任其所欲，完成製作種種容具。

or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes;


Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya 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，傾注於種種之神通。

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 the modes of supranormal powers...


So anekavihitaṃ iddhividhaṃ paccanubhoti –

而彼證得種種神通：
...

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti;

一身而[化為]多身，多身而[合為]一身；
...

āvibhāvaṃ tirobhāvaṃ

或現身、或隱身；
...

tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse.

通過壁、透過牆、穿過山無有障礙，猶如於空中；
...

Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake.

出沒大地，猶如於水；
...

Udakepi abhijjamāne gacchati seyyathāpi pathaviyā.

行於水上不沈，猶如於地上；
...

Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo.

趺坐、經行於空中，猶如有翼之鳥；
...

Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati.

有如是神力、大威力，以手能捫摸日月；
...

Yāva brahmalokāpi kāyena vasaṃ vatteti.

以身到達梵天界。

He exercises influence with his body even as far as the Brahma worlds.


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.
 
 

沙門果經 (26) 意所成身神通智

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

第二節      意所成身神通智 Manomayiddhiñāṇaṃ (The Mind-made Body)

 

（八十七） 236. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya 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，傾注於化作意所成身。

"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 creating a mind-made body.


So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

彼由其色身，化作意所成，而且，一切大小肢節、諸根完具，異於己身。

From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties.


1.       如蘆葦草

（八十八） 237. “Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya [pabbāheyya (syā. ka.)].

大王！猶如有人，由蘆葦草，取拔其莖，

Just as if a man were to draw a reed from its sheath.


Tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti [pabbāḷhāti (syā. ka.)].

彼思惟：『此是蘆葦草，此是莖。蘆葦草與莖是相異。但由蘆葦草取拔草莖。』

The thought would occur to him: 'This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.'


2.       如拔刀鞘

Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya.

大王！猶如有人，由鞘拔取刀，

Or as if a man were to draw a sword from its scabbard.


Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho”ti.

彼思惟：『此是刀，此是鞘。刀與鞘是相異。但刀由鞘拔取也。』

The thought would occur to him: 'This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.'


3.       如蛇蛻皮

Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya.

大王！猶如有人，蛇由蛇皮蛻出，

Or as if a man were to pull a snake out from its slough.


Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti [uddharito (syā. kaṃ.)].

彼思惟：『此是蛇、此是蛇皮也。蛇與蛇皮是相異。但蛇由蛇皮薄出也。』

The thought would occur to him: 'This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.'


Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya 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，傾注於化作意所成身。

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 creating a mind-made body.


So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

彼由其色身，化作意所成，而且，一切大小肢節、諸根完具，異於己身。

From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties.


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.
     
    

沙門果經 (25) 內觀智見

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

 
第四章  智見篇


第一節      內觀智見 Vipassanāñāṇaṃ (Insight Knowledge)

☆ 佛遺教經 ➾ 當勤精進，早求解脫；以智慧明，滅諸痴暗。

（八十五） 234. “So [puna caparaṃ mahārāja bhikkhu so (ka.)] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti.

如是心寂靜、純淨，無煩惱、遠離垢穢，柔軟、堪任，而且在安住不動之狀態時，比丘之心，傾注於智見。

"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 and vision.


So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo;

他這樣徹知：『我此身是由色所成、四大種所成、父母之所生，飯粥所長養者，是無常、破壞、粉碎、斷絕、壞滅之法。

He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion.


idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.

我之識與此相關連、依此而存在者。』

And this consciousness of mine is supported here and bound up here.'


1.       如琉璃寶

（八十六） 235. “Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno.

大王！猶如琉璃寶珠，美麗而玉質優異，為八面之[結合]體，善磨精製而光耀，清澄無獨，具足一切美相，

Just as if there were a beautiful beryl gem of the purest water -- eight faceted, well polished, clear, limpid, consummate in all its aspects,


Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā [pītakaṃ vā lohitakaṃ vā (ka.)] odātaṃ vā paṇḍusuttaṃ vā.

繫以經線，通過其間，或濃青色、或濃黃色、或赤色、或純白色、或淡黃色，

and going through the middle of it was a blue, yellow, red, white, or brown thread --


Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya –

具眼者以此置於手中而善觀察：

and a man with good eyesight, taking it in his hand, were to reflect on it thus:


‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno;

知『此琉璃寶珠，美麗而玉質優異，為八面之[結合]體，善磨精製而光耀、清澄無濁、具足一切美相，

'This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects.


tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti.

繫以經線，通過其間，或濃青色、或濃黃色、或赤色、或純白色、或淡黃色。』

And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.'


Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti.

大王！如是心寂靜、純淨，無煩惱、遠離垢穢，柔軟、堪任，而且在安住不動之狀態時，比丘之心傾注於智見。

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 and vision.


So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;

他這樣徹知：『我此身是由色所成、四大所成、父母所生、飯粥所長養者，是無常、破壞、粉碎、斷絕、壞滅之法。

He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion.


idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.

又我之識與此相關連、依此而存在。』

And this consciousness of mine is supported here and bound up here.'


Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！此亦見沙門修行之現世果報，比前者更為殊勝微妙。

"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. 
 
 

沙門果經 (24) 第四禪

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

第四節      第四禪 Catutthajjhānaṃ  (The Fourth Jhana)

 

（八十三） 232. “Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā,

大王！更有比丘，捨樂離苦，

"And furthermore, with the abandoning of pleasure and stress --


pubbeva somanassa domanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati,

前所感受之喜、憂具滅，不苦不樂，成為『捨念清淨』，達第四禪而住。

as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure nor stress.


so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,

彼以純淨心，遍滿其身而坐，

He sits, permeating the body with a pure, bright awareness.


nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

其純淨之心，無不普洽其全身。

There is nothing of his entire body unpervaded by pure, bright awareness.


1.       如白淨衣

（八十四） 233. “Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa,

大王！猶如有人，從頭至足，被覆白淨之衣而坐，

Just as if a man were sitting covered from head to foot with a white cloth


nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa;

其白淨衣，無不普洽其全身。

so that there would be no part of his body to which the white cloth did not extend;


evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,

大王！比丘以如是純淨之心，遍滿其身而坐！

even so, the monk sits, permeating the body with a pure, bright awareness.


nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

以純淨之心，無不普洽其全身。

There is nothing of his entire body unpervaded by pure, bright awareness.


Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！此亦沙門修行現世果報，比前者更為殊勝微妙。

"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
 
 

沙門果經 (23) 第三禪

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

 

貳拾參、  第三禪 Tatiyajjhānaṃ  (The Third Jhana)

 

（八十一） 230. “Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti,

大王！更有比丘，離喜而住捨，正念正知，以身感受樂。

"And furthermore, with the fading of rapture, he remains in equanimity, mindful & alert, and physically sensitive of pleasure.


yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati.

諸聖者言：『以捨而正念樂住』達第三禪而住。

He enters and remains in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.'


So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,

彼無喜之樂，充滿盈溢、周遍流潤其身；

He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture.


nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

無喜之樂，無不普洽其全身。

There is nothing of his entire body unpervaded with pleasure divested of rapture.


1.       如浸蓮池

（八十二） 231. “Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni,

大王！猶如於青蓮池、紅蓮池、白蓮池中，有青蓮、紅蓮、白蓮生於水中、長於水中、浸於水中，吸引水底之營養，

Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded,


tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni [abhisandāni parisandāni (ka.)] paripūrāni paripphuṭāni [paripphuṭṭhāni (pī.)], nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa;

由頂上至根，受冷水所充滿、盈溢、周遍之流潤，冷水無不普洽青蓮、紅蓮、白蓮。

suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water;


evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,

大王！如是比丘以無喜之樂，充滿盈溢、周遍流潤其身；

even so, the monk permeates... this very body with the pleasure divested of rapture.


nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

以無喜之樂，無不普洽其全身。

There is nothing of his entire body unpervaded with pleasure divested of rapture.


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, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
 
 

沙門果經 (22) 第二禪

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

 第二節      第二禪 Dutiyajjhānaṃ  (The Second Jhana)

  
 （七十九） 228. “Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ

大王！更有比丘，以滅尋伺，內心潔淨、心為一境，

"Furthermore, with the stilling of directed thought and evaluation,


avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

無尋無伺，由『定生喜、樂』，達第二禪而住。

he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation -- internal assurance.


So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,

彼以由定生喜、樂，流潤充滿盈溢周遍其身；

He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure.


nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

以由定生喜、樂，無不普洽其全身。

There is nothing of his entire body unpervaded by rapture and pleasure born of composure.


1.       如雨深池

（八十） 229. “Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)] tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya.

大王！猶如有深池湧出水，於此水池，無東方之流入，無南方之流入，無西方之流入，無北方之流入，天神時時與驟雨。

Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again,


Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.

而且，由此深池湧流冷水，以冷水充滿盈溢、周遍流潤此深池；無不以冷水普洽此深池。

so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters;


Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,

大王！如是比丘由定以生喜、樂，充滿盈溢、周遍流潤其身；

even so, the monk permeates... this very body with the rapture and pleasure born of composure.


nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

以由定生喜、樂，無不普洽其全身。

There is nothing of his entire body unpervaded by rapture and pleasure born of composure.


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, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
 
 

沙門果經 (21) 初禪

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

 
第三章      禪定篇

☆ 佛遺教經 ➾ 汝等比丘，若攝心者，心則在定。心在定故，能知世間，生滅法相。是故汝等，常當精勤，修習諸定。若得定者，心則不散，譬如惜水之家，善治隄塘；行者亦爾，為智慧水故，善修禪定，令不漏失。是名為定。
 

第一節      初禪 Paṭhamajjhānaṃ (The First Jhana)

☆ 佛遺教經 ➾ 汝等比丘，若勤精進，則事無難者，是故汝等，當勤精進。譬如，小水長流，則能穿石。若行者之心，數數懈廢，譬如鑽火，未熱而息，雖欲得火，火難可得。是名精進。

（七十七） 226. “So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ

彼離諸欲、離不善法；

"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities,


savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

有尋有伺、由『離生喜、樂』，達初禪而住。

he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation.


So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,

彼由離生喜、樂，以流潤充滿盈溢周遍其身；

He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal.


nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

以由離生喜、樂，無不普洽其全身。

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.


1.       如粉助浴

（七十八） 227. “Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya,

大王！猶如浴室之熟練助浴者，或其弟子，撒洗粉於銅盆，注入水滴而混合，

Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water,


sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;

洗粉潤濕，由潤濕而溶化，其內外具潤濕而周遍不遺漏。

so that his ball of bath powder -- saturated, moisture-laden, permeated within and without -- would nevertheless not drip;


evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,

大王！如是比丘由離生喜、樂，流潤充滿盈溢周遍其身；

even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal.


nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

以由離生喜、樂，無不普洽其全身。

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.


Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！此亦見沙門修行之現世果報，比前者更為殊勝微妙。

"This is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
 
 

沙門果經 (20) 捨離五蓋

《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)

第四節      捨離五蓋 Nīvaraṇappahānaṃ (Abandoning the Hindrances)

☆ 佛遺教經 ➾ 汝等比丘，欲求寂靜，無為安樂，當離憒鬧，獨處閒居。靜處之人，帝釋諸天，所共敬重。是故當捨，己眾他眾，空閒獨處，思滅苦本。

（六十七） 216. “So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

具足此聖戒蘊、聖諸根之防護、聖正念正知、聖知足，獨住遠離——近空閒處、樹下、山嶽、岩窟、峽谷、塚間、森林、露地、稻草堆處。

"Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and alertness, and this noble contentment, he seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap of straw.


☆ 佛遺教經 ➾ 若樂眾者，則受眾惱；譬如大樹，眾鳥集之，則有，枯折之患。世間縛者，沒於眾苦，譬如，老象溺泥，不能自出。是名遠離。

So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

彼乞食而歸，食已而結跏趺坐、端正身體，熱切於前方，遍滿而念住。

After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

☆ 佛遺教經 ➾ 若於山間，若空澤中，若在樹下，閒處靜室，念所受法，勿令忘失，常當自勉，精進修之，無為空死，後致有悔。


1.       五蓋說明


（1）  貪慾蓋 kāmacchanda

☆ 佛遺教經 ➾ 汝等比丘，當知多欲之人，多求利故，苦惱亦多；少欲之人，無求無慾，則無此患。直爾少欲，尚宜修習，何況少欲，能生諸功德！

（六十八） 217. “So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati,

彼於世間，捨棄貪慾、離貪慾而住；

"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.


abhijjhāya cittaṃ parisodheti.

由離貪慾，令心淨化。

He cleanses his mind of covetousness.


（2）  瞋恚蓋 byāpāda

☆ 佛遺教經 ➾ 瞋恚之害，則破諸善法，壞好名聞，今世後世，人不喜見。

Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī,

捨棄害心、瞋恚，慈憫一切生物，無瞋害心而住；

Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings.


byāpādapadosā cittaṃ parisodheti.

由離害心、瞋恚，令心淨化。

He cleanses his mind of ill will and anger.


（3）  惛眠蓋 thina-middha

☆ 佛遺教經 ➾ 汝等比丘，晝則勤心，修習善法，無令失時；初夜後夜，亦勿有廢。中夜誦經，以自消息，無以睡眠因緣，令一生空過，無所得也。當念無常之火，燒諸世間，早求自度，勿睡眠也。

Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno,

捨棄惛沈、睡眠，光明想而正念正知，脫離惛沈、睡眠而住；

Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light.


thinamiddhā cittaṃ parisodheti.

由離惛沈、睡眠，令心淨化。

He cleanses his mind of sloth and drowsiness.


（4）  掉悔蓋 uddhacca-kukkucca

☆ 佛遺教經 ➾ 是故當知，世皆無常，會必有離，勿懷憂惱，世相如是。
☆ 佛遺教經 ➾ 忍之為德，持戒苦行，所不能及。能行忍者，乃可名為，有力大人。

Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto,

捨棄掉舉、憂悔，內心寂靜，無躁鬱而住；

Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled.


uddhaccakukkuccā cittaṃ parisodheti.

由離掉舉、憂悔，令心淨化。

He cleanses his mind of restlessness and anxiety.


（5）  疑惑蓋 vicikicchā

☆ 佛遺教經 ➾ 「汝等若於，苦等四（聖）諦，有所疑者，可疾問之，毋得懷疑，不求決也！」爾時世尊，如是三唱，人無問者。所以者何？眾無疑故！

Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu,

捨棄疑，於淨法無有疑，脫離疑而住；

Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities.


vicikicchāya cittaṃ parisodheti.

由離疑，令心淨化。

He cleanses his mind of uncertainty.


2.       五蓋譬喻


（１）  貪慾蓋――負債者 iṇa

☆ 佛遺教經 ➾ 少欲之人，則無諂曲，以求人意，亦復不為，諸根所牽。行少欲者，心則坦然，無所憂畏，觸事有餘，常無不足。有少欲者，則有涅槃。是名少欲。

（六十九） 218. “Seyyathāpi, mahārāja, puriso iṇaṃ ādāya kammante payojeyya.

大王！猶如有人，以負債而營事業，

"Suppose that a man, taking a loan, invests it in his business affairs.


Tassa te kammantā samijjheyyuṃ.

其事業繁榮，

His business affairs succeed.


So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya [byantīkareyya (sī. syā. kaṃ.)], siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya.

得還清負債之本金，尚有剩餘，得以養妻。

He repays his old debts and there is extra left over for maintaining his wife.


Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ.

其時，彼思惟：『我曾負債以營事業，

The thought would occur to him, 'Before, taking a loan, I invested it in my business affairs.


Tassa me te kammantā samijjhiṃsu.

事業繁榮，

Now my business affairs have succeeded.


Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti.

得還清負債之本金，尚有剩餘，得以養妻。』

I have repaid my old debts and there is extra left over for maintaining my wife.'


So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

而彼其喜亦悅樂。

Because of that he would experience joy and happiness.


（２）  瞋恚蓋――重病者 bāḷha

☆ 佛遺教經 ➾ 當知瞋心，甚於猛火，常當防護，無令得入。劫功德賊，無過瞋恚。

（七十） 219. “Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno;

大王！猶如有人，為重病所惱，

"Now suppose that a man falls sick -- in pain and seriously ill.


bhattañcassa nacchādeyya, na cassa kāye balamattā.

不喜食物，而消失體力。

He does not enjoy his meals, and there is no strength in his body.


So aparena samayena tamhā ābādhā mucceyya;

然，其後，彼脫離其疾病，

As time passes, he eventually recovers from that sickness.


bhattaṃ cassa chādeyya, siyā cassa kāye balamattā.

喜得食物，以恢復體力。

He enjoys his meals and there is strength in his body.


Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno;

其時，彼思惟:『我曾為重病所惱，

The thought would occur to him, 'Before, I was sick...


bhattañca me nacchādesi, na ca me āsi [na cassa me (ka.)] kāye balamattā.

不喜食物，而消失體力。
…

Somhi etarahi tamhā ābādhā mutto;

然今，我脫離疾病，

Now I am recovered from that sickness.


bhattañca me chādeti, atthi ca me kāye balamattā’ti.

喜得食物，恢復體力。』

I enjoy my meals and there is strength in my body.'


So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

而彼其喜亦悅樂。

Because of that he would experience joy and happiness.


（３）  惛眠蓋――囚獄者 bandhanāgāra

☆ 佛遺教經 ➾ 諸煩惱賊，常伺殺人，甚於怨家，安可睡眠，不自警寤？煩惱毒蛇，睡在汝心，譬如黑蚖，在汝室睡，當以，持戒之鉤，早摒除之。睡蛇既出，乃可安眠；不出而眠，是無慚人！

（七十一） 220. “Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa.

大王！猶如有人，囚禁於牢獄，

"Now suppose that a man is bound in prison.


So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena [ubbayena (sī. ka.)], na cassa kiñci bhogānaṃ vayo.

彼其後健全安樂，又不減損彼之財物，得解放此牢獄。

As time passes, he eventually is released from that bondage, safe and sound, with no loss of property.


Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ,

其時彼思惟：『我雖嘗囚禁於牢獄，

The thought would occur to him, 'Before, I was bound in prison.


somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti.

但今健全安穩，又不減損我之財物，得解放此牢獄。』

Now I am released from that bondage, safe and sound, with no loss of my property.'


So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

而彼喜其所悅樂。

Because of that he would experience joy and happiness.


（４）  掉悔蓋――奴隸者 dāsa

☆ 佛遺教經 ➾ 若其不能，歡喜忍受，惡罵之毒，如飲甘露者，不名入道，智慧人也。

（七十二） 221. “Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo.

複次，大王！猶如有人為奴隸，不隸屬自己而隸屬他人，不得如自己所欲而往；

"Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes.


So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo.

然後彼得解放奴隸之境遇，隸屬自己，不隸屬他人，獨立自由，任自己所欲而往。

As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes.


Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo.

其時，彼思惟：『我曾為奴隸，不隸屬自己而隸屬他人，不得如自己所欲而往；

The thought would occur to him, 'Before, I was a slave...


Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti.

今我得解放奴隸之境遇，隸屬自己，不隸屬他人，獨立自由，得任自己所欲而往。』

Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.'


So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

而彼其喜亦悅樂。

Because of that he would experience joy and happiness.


（５）  疑惑蓋――險途者 kantāra

☆ 佛遺教經 ➾ 我如良醫，知病說藥，服與不服，非醫咎也。又如善導，導人善道，聞之不行，非導過也！

（七十三） 222. “Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ.

複次，大王！猶如有人，財豎富裕，不能踏行曠野之道以求食，於危險怖畏戰慄。

"Now suppose that a man, carrying money and goods, is traveling by a road through desolate country.


So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ.

然後，彼出此曠野，安穩無難，而安達無怖畏之村落。

As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property.


Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ.

某時，彼思惟：『我為財豐富裕，不能跨行曠野之道以求食，於危險怖畏戰慄，

The thought would occur to him, 'Before, carrying money and goods, I was traveling by a road through desolate country.


Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhayan’ti.

然今，我出此曠野，安穩無難，安達無怖畏之村落。』

Now I have emerged from that desolate country, safe and sound, with no loss of my property.'


So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

而彼其喜亦悅樂。

Because of that he would experience joy and happiness.


☆ 佛遺教經 ➾ 譬如，狂象無鉤，猿猴得樹，騰躍踔躑，難可禁制。當急挫之，無令放逸。縱此心者，喪人善事；制之一處，無事不辦。是故比丘，當勤精進，折伏汝心。

（七十四） 223. Evameva kho, mahārāja, bhikkhu yathā ❶ iṇaṃ yathā ❷ rogaṃ yathā ❸ bandhanāgāraṃ yathā ❹ dāsabyaṃ yathā ❺ kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

大王！比丘不捨離此等之五蓋，以觀自己猶如❶ 負債者、如❷ 疾病者、如❸ 囚獄者、如❹ 遇奴隸之境、❺ 曠野之路者。

In the same way, when these five hindrances are not abandoned in himself, ❶ the monk regards it as a debt, ❷ a sickness, ❸ a prison, ❹ slavery, ❺ a road through desolate country.


（七十五） 224. Seyyathāpi, mahārāja, yathā ① āṇaṇyaṃ yathā ② ārogyaṃ yathā ③ bandhanāmokkhaṃ yathā ④ bhujissaṃ yathā ⑤ khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

大王！然，比丘捨離此等之五蓋，以觀察自己，猶如① 無負債、② 無疾病、③ 出獄、④ 自由、⑤ 安穩者。

But when these five hindrances are abandoned in himself, ① he regards it as unindebtedness, ② good health, ③ release from prison, ④ freedom, ⑤ a place of security.


（七十六） 225. Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati,

觀察自己，捨離彼五蓋者，而生歡喜，生歡喜者而身輕安；

Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil.


passaddhakāyo sukhaṃ vedeti,

身輕安者而覺樂，

His body tranquil, he is sensitive to pleasure.


sukhino cittaṃ samādhiyati.

覺樂者而心得三昧。

Feeling pleasure, his mind becomes concentrated.