2.隨念品
增支部10集11經/摩訶男經第一(莊春江譯)[SA.932]
被我這麼聽聞:
有一次,
世尊住在釋迦族的迦毘羅衛城尼拘律園。當時,眾多
比丘為世尊作衣服的工作:「經過三個月,完成衣服的世尊將出發遊行。」釋迦族摩訶男聽聞:「聽說眾多比丘為世尊作衣服的工作:『經過三個月,完成衣服的世尊將出發遊行。』」
那時,釋迦族摩訶男去見世尊。抵達後,向世尊
問訊後,在一旁坐下。在一旁坐下的釋迦族摩訶男對世尊說這個:「
大德!這被我聽聞:『聽說眾多比丘為世尊作衣服的工作:「經過三個月,完成衣服的世尊將出發遊行。」』大德!對那些
以種種住處住的我們,以哪個住處應該被他住?」
「摩訶男!好!好!摩訶男!對
善男子的你們,這是適當的:凡你們來見
如來後應該問:『大德!對那些以種種住處住的我們,以哪個住處應該被他住?』摩訶男!有信者是成功者,非無信者;活力已發動者是成功者,非怠惰者;
念已現起者是成功者,非念已忘失者;得定者是成功者,非不得定者;有慧者是成功者,非
惡慧者。摩訶男!在這五法上住立後,更應該在六法上修習:摩訶男!這裡,你應該隨念(回憶)如來:『像這樣,那位世尊是
阿羅漢、
遍正覺者、
明行具足者、
善逝、
世間知者、
應該被調御人的無上調御者、
天-人們的大師、
佛陀、世尊。』摩訶男!凡在聖弟子隨念如來時,那時,他的心既不被貪纏縛,心也不被瞋纏縛,心也不被癡纏縛,那時,他的心是關於對如來只來到正直的。摩訶男!又,心來到正直的聖弟子
得義的信受、
得法的信受、得伴隨法的欣悅。對喜悅者,
喜被生起;對
意喜者,身變得
寧靜;
身已寧靜者感受樂;對有樂者,心入定,摩訶男!這被稱為:聖弟子在不平坦的
世代中住於得到平坦的;在有瞋害的世代中住於無瞋害的,已進入法流者修習
佛隨念。
再者,摩訶男!你應該隨念法:『被世尊善說的法是直接可見的、即時的、請你來看的、能引導的、
應該被智者各自經驗的。』摩訶男!凡在聖弟子隨念法時,那時,他的心既不被貪纏縛,心也不被瞋纏縛,心也不被癡纏縛,那時,他的心是關於對法只來到正直的。摩訶男!又,心來到正直的聖弟子得義的信受、得法的信受、得伴隨法的欣悅。對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,摩訶男!這被稱為:聖弟子在不平坦的世代中住於得到平坦的;在有瞋害的世代中住於無瞋害的,已進入法流者修習法隨念。
再者,摩訶男!你應該隨念
僧團:『世尊的弟子僧團是
善行者,世尊的弟子僧團是正直行者,世尊的弟子僧團是真理行者,世尊的弟子僧團是
方正行者,即:四雙之人、
八輩之士,這世尊的弟子僧團是應該被奉獻者、應該被供奉者、應該被供養者、應該被
合掌者、世間的無上
福田。』摩訶男!凡在聖弟子隨念僧團時,那時,他的心既不被貪纏縛,心也不被瞋纏縛,心也不被癡纏縛,那時,他的心是關於對僧團只來到正直的。摩訶男!又,心來到正直的聖弟子得義的信受、得法的信受、得伴隨法的欣悅。對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,摩訶男!這被稱為:聖弟子在不平坦的世代中住於得到平坦的;在有瞋害的世代中住於無瞋害的,已進入法流者修習僧團隨念。
再者,摩訶男!你應該隨念自己的戒:『無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者稱讚的、不取著的、轉起定的。摩訶男!凡在聖弟子隨念戒時,那時,他的心既不被貪纏縛,心也不被瞋纏縛,心也不被癡纏縛,那時,他的心是關於對戒只來到正直的。摩訶男!又,心來到正直的聖弟子得義的信受、得法的信受、得伴隨法的欣悅。對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,摩訶男!這被稱為:聖弟子在不平坦的世代中住於得到平坦的;在有瞋害的世代中住於無瞋害的,已進入法流者修習戒隨念。
再者,摩訶男!你應該隨念自己的施捨:『確實是我的利得,確實是我的善得的:凡我在被慳垢纏縛的世代中,以離慳垢之心住於在家,是
自由施捨者、以親手施與者、樂於棄捨者、回應乞求者、
樂於布施物均分者。』摩訶男!凡在聖弟子隨念施捨時,那時,他的心既不被貪纏縛,心也不被瞋纏縛,心也不被癡纏縛,那時,他的心是關於對施捨只來到正直的。摩訶男!又,心來到正直的聖弟子得義的信受、得法的信受、得伴隨法的欣悅。對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,摩訶男!這被稱為:聖弟子在不平坦的世代中住於得到平坦的;在有瞋害的世代中住於無瞋害的,已進入法流者修習施捨隨念。
再者,摩訶男!你應該隨念諸天:『有四大王天,有三十三天,有夜摩天,有兜率天,有
化樂天,有
他化自在天,有梵眾天,有其他更高之諸天。那些天具備像這樣的信,從這裡死後,為在那裡往生者,我的像這樣的信也被知道;那些天具備如這樣的戒,從這裡死後,為在那裡往生者,我的像這樣的戒也被知道;那些天具備如這樣的所聞,從這裡死後,為在那裡往生者,我的像這樣的所聞也被知道;那些天具備如這樣的施捨,從這裡死後,為在那裡往生者,我的像這樣的施捨也被知道;那些天具備如這樣的慧,從這裡死後,為在那裡往生者,我的像這樣的慧也被知道。』摩訶男!凡在聖弟子隨念自己與諸天的信、戒、所聞、施捨、慧時,那時,他的心既不被貪纏縛,心也不被瞋纏縛,心也不被癡纏縛,那時,他的心是關於對諸天只來到正直的。摩訶男!又,心來到正直的聖弟子得義的信受、得法的信受、得伴隨法的欣悅。對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,摩訶男!這被稱為:聖弟子在不平坦的世代中住於得到平坦的;在有瞋害的世代中住於無瞋害的,已進入法流者修習諸天隨念。」[≃AN.6.10]
2. Anussativaggo
AN.11.11/ 1. Paṭhamamahānāmasuttaṃ
11. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti– “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti. Assosi kho mahānāmo sakko– “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti– ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca– “sutaṃ metaṃ, bhante– ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti– niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban”ti?
“Sādhu sādhu, mahānāma! Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha– ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’”ti? Saddho kho, mahānāma, ārādhako hoti, no assaddho; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti no muṭṭhassati; samāhito ārādhako hoti, no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi. “Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṃ bhāveti.
“Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno dhammānussatiṃ bhāveti.
“Puna caparaṃ tvaṃ, mahānāma, saṅghaṃ anussareyyāsi– ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno saṅghānussatiṃ bhāveti.
“Puna caparaṃ tvaṃ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti sīlaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno sīlānussatiṃ bhāveti.
“Puna caparaṃ tvaṃ, mahānāma, attano cāgaṃ anussareyyāsi– ‘lābhā vata me, suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Yasmiṃ, mahānāma samaye ariyasāvako cāgaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno cāgānussatiṃ bhāveti.
“Puna caparaṃ tvaṃ, mahānāma, devatā anussareyyāsi– ‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno devatānussatiṃ bhāvetī”ti. Paṭhamaṃ.