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中部第113经 · 善士经 Sappurisasuttaṃ

本经目录三、善士经

105已对照

三、善士经

一〇五、如是我闻——一时，世尊住在舍卫城（Sāvatthī）的祇树林（Jetavana）给孤独园（Anāthapiṇḍika 之园）。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——“诸比丘，我要为你们说善士法（sappurisadhamma）与非善士法（asappurisadhamma）。你们要谛听，好好作意，我要说了。”“是的，尊者。”那些比丘应诺世尊。世尊这样说——

105. 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 – ‘‘sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
PTS 3.38缅 3.87已对照

“诸比丘，什么是非善士法呢？诸比丘，在此，非善士是从高族（uccākula）出家的。他这样思察：‘我确实是从高族出家的，而其他这些比丘不是从高族出家的。’他因那高族之性而称扬自己、贬抑他人。诸比丘，这是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因高族之性而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是从高族出家的，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那高族之性而称扬自己，也不贬抑他人。诸比丘，这是善士法。

‘‘Katamo ca, bhikkhave, asappurisadhammo? Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti. So tāya uccākulīnatāya attānukkaṃseti, paraṃ vambheti. Ayaṃ [ayampi (sī. pī.)], bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi uccākulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uccākulīnatāya nevattānukkaṃseti na paraṃ vambheti. Ayaṃ, bhikkhave, sappurisadhammo.
已对照

“再者，诸比丘，非善士是从大族出家的……乃至……是从大财富之族出家的……乃至……是从广大财富之族出家的。他这样思察：‘我确实是从广大财富之族出家的，而其他这些比丘不是从广大财富之族出家的。’他因那广大财富之性而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因广大财富之性而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是从广大财富之族出家的，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那广大财富之性而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

‘‘Puna caparaṃ, bhikkhave, asappuriso mahākulā pabbajito hoti…pe… [yathā uccākulavāre tathā vitthāretabbaṃ] mahābhogakulā pabbajito hoti…pe… uḷārabhogakulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti. So tāya uḷārabhogatāya attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi uḷārabhogakulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uḷārabhogatāya nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
106已对照

一〇六、“再者，诸比丘，非善士是知名而有声誉者。他这样思察：‘我确实是知名而有声誉者，而其他这些比丘是不知名的、威势微小的。’他因那知名之性而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因知名之性而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是知名而有声誉者，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那知名之性而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

106. ‘‘Puna caparaṃ, bhikkhave, asappuriso ñāto hoti yasassī. So iti paṭisañcikkhati – ‘ahaṃ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena ñattena [ñātena (sī. ka.), ñātattena (syā. kaṃ. pī.)] attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho ñattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ñāto hoti yasassī; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ñattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
PTS 3.39缅 3.88已对照

“再者，诸比丘，非善士是衣、钵食、坐卧处、病缘药资具的获得者。他这样思察：‘我确实是衣、钵食、坐卧处、病缘药资具的获得者，而其他这些比丘不是衣、钵食、坐卧处、病缘药资具的获得者。’他因那利养而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因利养而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是衣、钵食、坐卧处、病缘药资具的获得者，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那利养而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

‘‘Puna caparaṃ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So iti paṭisañcikkhati – ‘ahaṃ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti. So tena lābhena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho lābhena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena lābhena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
已对照

“再者，诸比丘，非善士是多闻者。他这样思察：‘我确实是多闻者，而其他这些比丘不是多闻者。’他因那多闻而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因多闻而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是多闻者，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那多闻而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

‘‘Puna caparaṃ, bhikkhave, asappuriso bahussuto hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti. So tena bāhusaccena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho bāhusaccena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi bahussuto hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena bāhusaccena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
PTS 3.40已对照

“再者，诸比丘，非善士是持律者。他这样思察：‘我确实是持律者，而其他这些比丘不是持律者。’他因那持律者性而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因持律者性而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是持律者，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那持律者性而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

‘‘Puna caparaṃ, bhikkhave, asappuriso vinayadharo hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti. So tena vinayadharattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho vinayadharattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi vinayadharo hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena vinayadharattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
缅 3.89已对照

“再者，诸比丘，非善士是说法者。他这样思察：‘我确实是说法者，而其他这些比丘不是说法者。’他因那说法者性而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因说法者性而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是说法者，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那说法者性而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

‘‘Puna caparaṃ, bhikkhave, asappuriso dhammakathiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti. So tena dhammakathikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho dhammakathikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi dhammakathiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena dhammakathikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
107已对照

一〇七、“再者，诸比丘，非善士是林野住者。他这样思察：‘我确实是林野住者，而其他这些比丘不是林野住者。’他因那林野住者性而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因林野住者性而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是林野住者，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那林野住者性而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

107. ‘‘Puna caparaṃ, bhikkhave, asappuriso āraññiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti. So tena āraññikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho āraññikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi āraññiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena āraññikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
PTS 3.41已对照

“再者，诸比丘，非善士是粪扫衣者。他这样思察：‘我确实是粪扫衣者，而其他这些比丘不是粪扫衣者。’他因那粪扫衣者性而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因粪扫衣者性而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是粪扫衣者，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那粪扫衣者性而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

‘‘Puna caparaṃ, bhikkhave, asappuriso paṃsukūliko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi paṃsukūliko, ime panaññe bhikkhū na paṃsukūlikā’ti. So tena paṃsukūlikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho paṃsukūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi paṃsukūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena paṃsukūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
缅 3.90已对照

“再者，诸比丘，非善士是常乞食者。他这样思察：‘我确实是常乞食者，而其他这些比丘不是常乞食者。’他因那常乞食者性而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因常乞食者性而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是常乞食者，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那常乞食者性而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

‘‘Puna caparaṃ, bhikkhave, asappuriso piṇḍapātiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti. So tena piṇḍapātikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi piṇḍapātiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena piṇḍapātikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
PTS 3.42已对照

“再者，诸比丘，非善士是树下住者。他这样思察：‘我确实是树下住者，而其他这些比丘不是树下住者。’他因那树下住者性而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因树下住者性而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是树下住者，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那树下住者性而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

‘‘Puna caparaṃ, bhikkhave, asappuriso rukkhamūliko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti. So tena rukkhamūlikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi rukkhamūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena rukkhamūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
缅 3.91已对照

“再者，诸比丘，非善士是冢间住者……乃至……是露地住者……是常坐不卧者……是随处住者……是一坐食者。他这样思察：‘我确实是一坐食者，而其他这些比丘不是一坐食者。’他因那一坐食者性而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘诸贪法并不因一坐食者性而趋于遍尽，诸瞋法也不趋于遍尽，诸痴法也不趋于遍尽。即使不是一坐食者，若他是法随法行的、正当行道的、随法而行的，他在那里就应受供养，他在那里就应受称赞。’他唯以行道为内，既不因那一坐食者性而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

‘‘Puna caparaṃ, bhikkhave, asappuriso sosāniko hoti…pe… abbhokāsiko hoti… nesajjiko hoti… yathāsanthatiko hoti… ekāsaniko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti. So tena ekāsanikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho ekāsanikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ekāsaniko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ekāsanikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
108PTS 3.43缅 3.92已对照

一〇八、“再者，诸比丘，非善士已离诸欲，离诸不善法，有寻、有伺，离生喜、乐，成就并住于初禅。他这样思察：‘我确实是初禅等至的获得者，而其他这些比丘不是初禅等至的获得者。’他因那初禅等至而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘世尊说过：即使对初禅等至，也[要]非彼所成性（atammayatā）。因为[人们]无论以什么[方式]计执，它都由此成为异样。’他唯以非彼所成性为内，既不因那初禅等至而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

“再者，诸比丘，非善士寻、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……乃至……第三禅……第四禅，成就并住。他这样思察：‘我确实是第四禅等至的获得者，而其他这些比丘不是第四禅等至的获得者。’他因那第四禅等至而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘世尊说过：即使对第四禅等至，也[要]非彼所成性。因为[人们]无论以什么[方式]计执，它都由此成为异样。’他唯以非彼所成性为内，既不因那第四禅等至而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

“再者，诸比丘，非善士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。他这样思察：‘我确实是空无边处等至的获得者，而其他这些比丘不是空无边处等至的获得者。’他因那空无边处等至而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘世尊说过：即使对空无边处等至，也[要]非彼所成性。因为[人们]无论以什么[方式]计执，它都由此成为异样。’他唯以非彼所成性为内，既不因那空无边处等至而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

“再者，诸比丘，非善士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。他这样思察：‘我确实是识无边处等至的获得者，而其他这些比丘不是识无边处等至的获得者。’他因那识无边处等至而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘世尊说过：即使对识无边处等至，也[要]非彼所成性。因为[人们]无论以什么[方式]计执，它都由此成为异样。’他唯以非彼所成性为内，既不因那识无边处等至而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

“再者，诸比丘，非善士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。他这样思察：‘我确实是无所有处等至的获得者，而其他这些比丘不是无所有处等至的获得者。’他因那无所有处等至而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘世尊说过：即使对无所有处等至，也[要]非彼所成性。因为[人们]无论以什么[方式]计执，它都由此成为异样。’他唯以非彼所成性为内，既不因那无所有处等至而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

“再者，诸比丘，非善士由于一切方面超越无所有处而成就并住于非想非非想处。他这样思察：‘我确实是非想非非想处等至的获得者，而其他这些比丘不是非想非非想处等至的获得者。’他因那非想非非想处等至而称扬自己、贬抑他人。诸比丘，这也是非善士法。诸比丘，而善士这样思察：‘世尊说过：即使对非想非非想处等至，也[要]非彼所成性。因为[人们]无论以什么[方式]计执，它都由此成为异样。’他唯以非彼所成性为内，既不因那非想非非想处等至而称扬自己，也不贬抑他人。诸比丘，这也是善士法。

“再者，诸比丘，善士由于一切方面超越非想非非想处而成就并住于想受灭（saññāvedayitanirodha）。而他以慧见了[四谛]之后，诸漏便遍尽了。诸比丘，这位比丘不计执任何[事物]，不于任何处计执，不以任何[事物]计执。”

世尊说了这[番话]。那些比丘满意、欢喜世尊之所说。

108. ‘‘Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
‘‘Puna caparaṃ, bhikkhave, asappuriso vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti. So tāya catutthajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti. So tāya ākāsānañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti. So tāya viññāṇañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti. So tāya ākiñcaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
‘‘Puna caparaṃ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti. So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
‘‘Puna caparaṃ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā [ekacce āsavā (ka.)] parikkhīṇā honti. Ayaṃ [ayaṃ kho (syā. kaṃ.)], bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī’’ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Sappurisasuttaṃ niṭṭhitaṃ tatiyaṃ.
已对照

《善士经》终，[《次第品》中之]第三[经]。

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