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中部第111經 · 次第經 Anupadasuttaṃ

本經目錄一、次第經

93PTS 3.25緬 3.75已對照

一、次第經

九十三、如是我聞——一時，世尊住在舍衛城（Sāvatthī）的祇樹林（Jetavana）給孤獨園（Anāthapiṇḍika）。在那裡，世尊召喚諸比丘：“諸比丘。”“尊者。”那些比丘應諾世尊。世尊這樣說——

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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“諸比丘，舍利弗是智者；諸比丘，舍利弗是大慧者；諸比丘，舍利弗是廣慧者；諸比丘，舍利弗是喜慧者；諸比丘，舍利弗是速慧者；諸比丘，舍利弗是利慧者；諸比丘，舍利弗是洞察慧者。諸比丘，舍利弗於半個月中以逐法觀（anupadadhammavipassanā）而觀。諸比丘，在那裡，舍利弗的逐法觀有這[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已對照

九十四、“諸比丘，在此，舍利弗已離諸欲，離諸不善法，有尋、有伺，離生喜、樂，成就並住於初禪。凡在初禪中的諸法——尋、伺、喜、樂、心一境性，觸、受、想、思、心、欲、勝解、精進、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，被了知地現起，被了知地滅沒。他這樣了知：‘諸法原來如是——未有而生，有已而沒。’他對那些法不趨近、不離去、無所依、無所縛、已脫離、已離系，以無界限的心而住。他了知：‘有更上的出離。’由於多作那[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緬 3.76已對照

“再者，諸比丘，舍利弗尋、伺寂止，內潔淨，心專一性，無尋、無伺，定生喜、樂，成就並住於第二禪。凡在第二禪中的諸法——內潔淨、喜、樂、心一境性，觸、受、想、思、心、欲、勝解、精進、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，被了知地現起，被了知地滅沒。他這樣了知：‘諸法原來如是——未有而生，有已而沒。’他對那些法不趨近、不離去、無所依、無所縛、已脫離、已離系，以無界限的心而住。他了知：‘有更上的出離。’由於多作那[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，諸比丘，舍利弗離喜，住於舍，具念與正知，以身受樂，正如聖者們所說的：‘舍、具念、樂住。’成就並住於第三禪。凡在第三禪中的諸法——樂、念、正知、心一境性，觸、受、想、思、心、欲、勝解、精進、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，被了知地現起，被了知地滅沒。他這樣了知：‘諸法原來如是——未有而生，有已而沒。’他對那些法不趨近、不離去、無所依、無所縛、已脫離、已離系，以無界限的心而住。他了知：‘有更上的出離。’由於多作那[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已對照

“再者，諸比丘，舍利弗舍斷樂與舍斷苦，先前的喜、憂已經滅沒，不苦不樂，舍念清淨，成就並住於第四禪。凡在第四禪中的諸法——舍、不苦不樂受、由於輕安而[有的]心的不關注、念清淨、心一境性，觸、受、想、思、心、欲、勝解、精進、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，被了知地現起，被了知地滅沒。他這樣了知：‘諸法原來如是——未有而生，有已而沒。’他對那些法不趨近、不離去、無所依、無所縛、已脫離、已離系，以無界限的心而住。他了知：‘有更上的出離。’由於多作那[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.
緬 3.77已對照

“再者，諸比丘，舍利弗由於一切方面超越諸色想、由諸有對想之滅沒、由於諸種種想不作意，[知]‘虛空無邊’而成就並住於空無邊處。凡在空無邊處中的諸法——空無邊處想、心一境性，觸、受、想、思、心、欲、勝解、精進、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，被了知地現起，被了知地滅沒。他這樣了知：‘諸法原來如是——未有而生，有已而沒。’他對那些法不趨近、不離去、無所依、無所縛、已脫離、已離系，以無界限的心而住。他了知：‘有更上的出離。’由於多作那[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.
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“再者，諸比丘，舍利弗由於一切方面超越空無邊處，[知]‘識無邊’而成就並住於識無邊處。凡在識無邊處中的諸法——識無邊處想、心一境性，觸、受、想、思、心、欲、勝解、精進、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，被了知地現起，被了知地滅沒。他這樣了知：‘諸法原來如是——未有而生，有已而沒。’他對那些法不趨近、不離去、無所依、無所縛、已脫離、已離系，以無界限的心而住。他了知：‘有更上的出離。’由於多作那[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緬 3.78已對照

“再者，諸比丘，舍利弗由於一切方面超越識無邊處，[知]‘無有一物’而成就並住於無所有處。凡在無所有處中的諸法——無所有處想、心一境性，觸、受、想、思、心、欲、勝解、精進、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，被了知地現起，被了知地滅沒。他這樣了知：‘諸法原來如是——未有而生，有已而沒。’他對那些法不趨近、不離去、無所依、無所縛、已脫離、已離系，以無界限的心而住。他了知：‘有更上的出離。’由於多作那[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已對照

九十五、“再者，諸比丘，舍利弗由於一切方面超越無所有處而成就並住於非想非非想處。他具念地從那等至出[定]。他具念地從那等至出[定]之後，隨觀那些已過去、已滅、已變易的法：‘諸法原來如是——未有而生，有已而沒。’他對那些法不趨近、不離去、無所依、無所縛、已脫離、已離系，以無界限的心而住。他了知：‘有更上的出離。’由於多作那[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已對照

九十六、“再者，諸比丘，舍利弗由於一切方面超越非想非非想處而成就並住於想受滅。而他以慧見了[四諦]之後，諸漏便遍盡了。他具念地從那等至出[定]。他具念地從那等至出[定]之後，隨觀那些已過去、已滅、已變易的法：‘諸法原來如是——未有而生，有已而沒。’他對那些法不趨近、不離去、無所依、無所縛、已脫離、已離系，以無界限的心而住。他了知：‘沒有更上的出離。’由於多作那[了知]，他便有‘[它]是沒有的’[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緬 3.79已對照

九十七、“諸比丘，凡若有人正確地說‘他於聖戒已得自在、已到彼岸，於聖定已得自在、已到彼岸，於聖慧已得自在、已到彼岸，於聖解脫已得自在、已到彼岸’——正確地說時，那正是指舍利弗：‘他於聖戒已得自在、已到彼岸，於聖定已得自在、已到彼岸，於聖慧已得自在、已到彼岸，於聖解脫已得自在、已到彼岸。’諸比丘，凡若有人正確地說‘他是世尊的兒子、嫡子，從口所生，從法所生，由法所化，是法的繼承者，不是財物的繼承者’——正確地說時，那正是指舍利弗：‘他是世尊的兒子、嫡子，從口所生，從法所生，由法所化，是法的繼承者，不是財物的繼承者。’諸比丘，舍利弗正確地隨轉如來所轉的無上法輪。”

世尊說了這[番話]。那些比丘滿意、歡喜世尊之所說。

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.
已對照

《次第經》終，[《次第品》中之]第一[經]。

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