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中部第111经 · 次第经 Anupadasuttaṃ

本经目录一、次第经

93PTS 3.25缅 3.75已对照

一、次第经

九十三、如是我闻——一时，世尊住在舍卫城（Sāvatthī）的祇树林（Jetavana）给孤独园（Anāthapiṇḍika）。在那里，世尊召唤诸比丘：“诸比丘。”“尊者。”那些比丘应诺世尊。世尊这样说——

93. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
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“诸比丘，舍利弗是智者；诸比丘，舍利弗是大慧者；诸比丘，舍利弗是广慧者；诸比丘，舍利弗是喜慧者；诸比丘，舍利弗是速慧者；诸比丘，舍利弗是利慧者；诸比丘，舍利弗是洞察慧者。诸比丘，舍利弗于半个月中以逐法观（anupadadhammavipassanā）而观。诸比丘，在那里，舍利弗的逐法观有这[些]：

‘‘Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño [hāsupañño (sī. pī.)], bhikkhave, sāriputto; javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto; sāriputto, bhikkhave, aḍḍhamāsaṃ anupadadhammavipassanaṃ vipassati. Tatridaṃ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.
94已对照

九十四、“诸比丘，在此，舍利弗已离诸欲，离诸不善法，有寻、有伺，离生喜、乐，成就并住于初禅。凡在初禅中的诸法——寻、伺、喜、乐、心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——他的那些法是依次第被辨定的。他的那些法是被了知地生起，被了知地现起，被了知地灭没。他这样了知：‘诸法原来如是——未有而生，有已而没。’他对那些法不趋近、不离去、无所依、无所缚、已脱离、已离系，以无界限的心而住。他了知：‘有更上的出离。’由于多作那[了知]，他便有‘[它]是有的’[之知]。

94. ‘‘Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ye ca paṭhame jhāne [paṭhamajjhāne (ka. sī. pī. ka.)] dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho [appaṭibandho (ka.)] vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa [atthitevassa (sī. pī.)] hoti.
PTS 3.26缅 3.76已对照

“再者，诸比丘，舍利弗寻、伺寂止，内洁净，心专一性，无寻、无伺，定生喜、乐，成就并住于第二禅。凡在第二禅中的诸法——内洁净、喜、乐、心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——他的那些法是依次第被辨定的。他的那些法是被了知地生起，被了知地现起，被了知地灭没。他这样了知：‘诸法原来如是——未有而生，有已而没。’他对那些法不趋近、不离去、无所依、无所缚、已脱离、已离系，以无界限的心而住。他了知：‘有更上的出离。’由于多作那[了知]，他便有‘[它]是有的’[之知]。

‘‘Puna caparaṃ, bhikkhave, sāriputto vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ye ca dutiye jhāne dhammā – ajjhattaṃ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
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“再者，诸比丘，舍利弗离喜，住于舍，具念与正知，以身受乐，正如圣者们所说的：‘舍、具念、乐住。’成就并住于第三禅。凡在第三禅中的诸法——乐、念、正知、心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——他的那些法是依次第被辨定的。他的那些法是被了知地生起，被了知地现起，被了知地灭没。他这样了知：‘诸法原来如是——未有而生，有已而没。’他对那些法不趋近、不离去、无所依、无所缚、已脱离、已离系，以无界限的心而住。他了知：‘有更上的出离。’由于多作那[了知]，他便有‘[它]是有的’[之知]。

‘‘Puna caparaṃ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ye ca tatiye jhāne dhammā – sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
PTS 3.27已对照

“再者，诸比丘，舍利弗舍断乐与舍断苦，先前的喜、忧已经灭没，不苦不乐，舍念清净，成就并住于第四禅。凡在第四禅中的诸法——舍、不苦不乐受、由于轻安而[有的]心的不关注、念清净、心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——他的那些法是依次第被辨定的。他的那些法是被了知地生起，被了知地现起，被了知地灭没。他这样了知：‘诸法原来如是——未有而生，有已而没。’他对那些法不趋近、不离去、无所依、无所缚、已脱离、已离系，以无界限的心而住。他了知：‘有更上的出离。’由于多作那[了知]，他便有‘[它]是有的’[之知]。

‘‘Puna caparaṃ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ye ca catutthe jhāne dhammā – upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
缅 3.77已对照

“再者，诸比丘，舍利弗由于一切方面超越诸色想、由诸有对想之灭没、由于诸种种想不作意，[知]‘虚空无边’而成就并住于空无边处。凡在空无边处中的诸法——空无边处想、心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——他的那些法是依次第被辨定的。他的那些法是被了知地生起，被了知地现起，被了知地灭没。他这样了知：‘诸法原来如是——未有而生，有已而没。’他对那些法不趋近、不离去、无所依、无所缚、已脱离、已离系，以无界限的心而住。他了知：‘有更上的出离。’由于多作那[了知]，他便有‘[它]是有的’[之知]。

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ye ca ākāsānañcāyatane dhammā – ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
已对照

“再者，诸比丘，舍利弗由于一切方面超越空无边处，[知]‘识无边’而成就并住于识无边处。凡在识无边处中的诸法——识无边处想、心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——他的那些法是依次第被辨定的。他的那些法是被了知地生起，被了知地现起，被了知地灭没。他这样了知：‘诸法原来如是——未有而生，有已而没。’他对那些法不趋近、不离去、无所依、无所缚、已脱离、已离系，以无界限的心而住。他了知：‘有更上的出离。’由于多作那[了知]，他便有‘[它]是有的’[之知]。

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ye ca viññāṇañcāyatane dhammā – viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
PTS 3.28缅 3.78已对照

“再者，诸比丘，舍利弗由于一切方面超越识无边处，[知]‘无有一物’而成就并住于无所有处。凡在无所有处中的诸法——无所有处想、心一境性，触、受、想、思、心、欲、胜解、精进、念、舍、作意——他的那些法是依次第被辨定的。他的那些法是被了知地生起，被了知地现起，被了知地灭没。他这样了知：‘诸法原来如是——未有而生，有已而没。’他对那些法不趋近、不离去、无所依、无所缚、已脱离、已离系，以无界限的心而住。他了知：‘有更上的出离。’由于多作那[了知]，他便有‘[它]是有的’[之知]。

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ye ca ākiñcaññāyatane dhammā – ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
95已对照

九十五、“再者，诸比丘，舍利弗由于一切方面超越无所有处而成就并住于非想非非想处。他具念地从那等至出[定]。他具念地从那等至出[定]之后，随观那些已过去、已灭、已变易的法：‘诸法原来如是——未有而生，有已而没。’他对那些法不趋近、不离去、无所依、无所缚、已脱离、已离系，以无界限的心而住。他了知：‘有更上的出离。’由于多作那[了知]，他便有‘[它]是有的’[之知]。

95. ‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā [ye te dhammā (sī.)] atītā niruddhā vipariṇatā te dhamme samanupassati – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.
96已对照

九十六、“再者，诸比丘，舍利弗由于一切方面超越非想非非想处而成就并住于想受灭。而他以慧见了[四谛]之后，诸漏便遍尽了。他具念地从那等至出[定]。他具念地从那等至出[定]之后，随观那些已过去、已灭、已变易的法：‘诸法原来如是——未有而生，有已而没。’他对那些法不趋近、不离去、无所依、无所缚、已脱离、已离系，以无界限的心而住。他了知：‘没有更上的出离。’由于多作那[了知]，他便有‘[它]是没有的’[之知]。

96. ‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘natthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā natthitvevassa hoti.
97PTS 3.29缅 3.79已对照

九十七、“诸比丘，凡若有人正确地说‘他于圣戒已得自在、已到彼岸，于圣定已得自在、已到彼岸，于圣慧已得自在、已到彼岸，于圣解脱已得自在、已到彼岸’——正确地说时，那正是指舍利弗：‘他于圣戒已得自在、已到彼岸，于圣定已得自在、已到彼岸，于圣慧已得自在、已到彼岸，于圣解脱已得自在、已到彼岸。’诸比丘，凡若有人正确地说‘他是世尊的儿子、嫡子，从口所生，从法所生，由法所化，是法的继承者，不是财物的继承者’——正确地说时，那正是指舍利弗：‘他是世尊的儿子、嫡子，从口所生，从法所生，由法所化，是法的继承者，不是财物的继承者。’诸比丘，舍利弗正确地随转如来所转的无上法轮。”

世尊说了这[番话]。那些比丘满意、欢喜世尊之所说。

97. ‘‘Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṃ sammā vadamāno vadeyya – ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṃ sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti. Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī’’ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Anupadasuttaṃ niṭṭhitaṃ paṭhamaṃ.
已对照

《次第经》终，[《次第品》中之]第一[经]。

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