（一）中阿含七法品善法經第一
1.序
[經]
我聞如是：一時，佛遊舍衞國，在勝林給孤獨園。
2.標七法
[經]
爾時，世尊告諸比丘：若有比丘成就七法者，便於賢聖得歡喜樂，正趣漏盡。
[巴]
“Sattahi,
bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti …
pe…
anuttaraṃ puññakkhettaṃ lokassa.
[英譯]
Dhammaññu
Sutta: One With a Sense of Dhamma translated from the Pali
byThanissaro Bhikkhu© 1997–2010
"A
monk endowed with these seven qualities is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respect, an unexcelled
field of merit for the world.
[參考]
1.
瑜伽師地論,
T30, 865a
修七善法，得二勝利，謂現法中得輕安樂，覺境實性，發生勝喜，由是因緣，多住喜樂。安住是已，能如理思，速疾證得諸漏永盡。
2.
大毘婆沙論,
T27, 796b
若苾芻成就七妙法者，於現法中多住喜樂，彼應成就一妙法或不成就？謂七妙法隨一現前時，彼苾芻但成就一，以七妙法皆慧為性，尚無二慧俱起，況當有七。若起餘法現在前時，則七妙法皆不成就。
[經]
云何為七？謂比丘知法、知義、知時、知節、知己、知眾、知人勝如。
[巴]
Katamehi
sattahi? Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca
attaññū ca mattaññū ca kālaññū ca parisaññū ca
puggalaparoparaññū ca.
[英譯]
Which
seven? There is the case where a monk is one with a sense of Dhamma,
a sense of meaning, a sense of himself, a sense of moderation, a
sense of time, a sense of social gatherings, & a sense of
distinctions among individuals.
[參考]
1.
集異門足論,
T26, 437b
有七妙法者：云何為七？答：一知法、二知義、三知時、四知量、五自知、六知眾、七知補特伽羅有勝有劣。
2.
集異門足論,
T26, 437c
如是七種名為妙法。問：何緣是七名為妙法？答：妙謂善士，此是彼法故名妙法。謂此諸法，唯善士邊可獲可得，此是彼士所有現有，故名妙法。
3.
大毘婆沙論,
T27, 160c
如契經說：如來成就七種妙法。云何為七？一者知法、二者知義、三者知時、四者知量、五者自知、六者知眾、七者知補特伽羅勝劣差別。
a.
問：此七妙法誰幾智性？答：此七皆是世俗智性。
b.
問：此七妙法何力所攝？答：皆處、非處智力所攝。
4.
瑜伽師地論,
T30, 855b
依修所有菩提分法圓滿增上，由七因緣，當知建立七種正法。何等為七？一、聞所成作意所緣故；二、思所成及修所成作意所緣故；三、即此三種作意加行時差別故；四、於受用財、遍受用財，善通達故；五、受用財、法，於時時間從他得故；六、於究竟時，內離上慢無失壞故；七、亦於他所，離增上慢無失壞故。
5.
瑜伽師地論,
T30, 354b
有七種第一義法、涅槃品法，能令正法無退、久住。一聞所成慧；二思所成慧；三修所成慧；四不為惡緣侵損依止；五正求財法；六無增上慢；七於可供養、不可供養補特伽羅，能善揀擇此可供養、此不可供養。
此中由聞慧故，於未了義能正解了。由思慧故，於未善決定義能善思惟。由修慧故，斷諸煩惱。由無惡緣侵損依止故，堪能修斷。正求財法故，速證通慧。無增上慢故，於下品所證，不生喜足。能善揀擇補特伽羅故，於諸世智大福者等，不樂親近，亦不供養，唯樂親近、供養少欲者等。
6.
大般涅槃經,
T12,693b
善男子！云何菩薩摩訶薩梵行？善男子！菩薩摩訶薩住於大乘大般涅槃，住七善法得具梵行。何等為七？一者知法、二者知義、三者知時、四者知足、五者自知、六者知眾、七者知尊卑。
7.大乘義章,
T44,703b
a.言梵行者，當相為名，梵名為淨。利他之行能為一切不善對治，離過清淨，故名為梵。亦可此行，從果為名。
b.初禪已上，離欲果報，名之為梵。四無量等能生梵果，故名梵行。
c.又復涅槃亦名梵果，此行能得說為梵行。
d.梵行體者，依經有二：一七善法化他之德，二四無量化他之心。何者七善？如經中說：一者知法、二者知義、三者知時、四者知足、五者知自、六者知眾、七知尊卑。七中，前五是自利行，後二利他。自利二行具足方堪益物，是以明之。
2.1.云何比丘為知法耶？
[經]
a.
云何比丘為知法耶？謂比丘知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，是謂比丘為知法也。
b.
若有比丘不知法者，謂不知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，如是比丘為不知法。
c.若有比丘善知法者，謂知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，是謂比丘善知法也。
[巴]
a.
“Kathañca, bhikkhave, bhikkhu dhammaññū hoti?
Idha,
bhikkhave, bhikkhu dhammaṃ jānāti–
suttaṃ
geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ
abbhutadhammaṃ
vedallaṃ.
b.
No ce, bhikkhave, bhikkhu dhammaṃ jāneyya– suttaṃ geyyaṃ…pe…
abbhutadhammaṃ vedallaṃ, nayidha ‘dhammaññū’ti vucceyya.
c.
Yasmā ca kho, bhikkhave, bhikkhu dhammaṃ jānāti– suttaṃ
geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, tasmā ‘dhammaññū’ti
vuccati. Iti dhammaññū.
[英譯]
"And
how is a monk one with a sense of Dhamma? There is the case where a
monk knows the Dhamma: dialogues, narratives of mixed prose and
verse, explanations, verses, spontaneous exclamations, quotations,
birth stories, amazing events, question & answer sessions. If he
didn't know the Dhamma — dialogues, narratives of mixed prose and
verse, explanations, verses, spontaneous exclamations, quotations,
birth stories, amazing events, question & answer sessions — he
wouldn't be said to be one with a sense of Dhamma. So it's because he
does know the Dhamma — dialogues... question & answer sessions
— that he is said to be one with a sense of Dhamma. This is one
with a sense of Dhamma.
[參考]
1.
集異門足論,
T26, 437b
知法者，謂正了知如來教法。謂契經、應誦、記說、伽他、自說、因緣、譬喻、本事、本生、方廣、希法、論議，是名知法。
2.
瑜伽師地論,
T30, 692c
云何了知契經乃至論義？謂略由五相。一了知假名故；二了知攝受故；三了知次第故；四了知聖教故；五了知依處故。
2.1.云何了知假名？謂能了知差別法門名想施設。
2.2.云何了知攝受？謂能了知名身、句身、文身，由此宣說差別法門。
2.3.云何了知次第？謂能了知從此法門至彼法門，從此句至彼句所有次第。
2.4.云何了知聖教？謂能了知如是法門如來所說，或弟子說，或在家說，或出家說。
2.5.云何了知依處？謂能了知如是法門依自利說，如是法門依利他說，如是法門乃至為令天人利益安樂故說。如是名為略由五相了知契經乃至論義。
3.
大般涅槃經,
T12,693b
善男子！云何菩薩摩訶薩知法？善男子！是菩薩摩訶薩知十二部經，謂修多羅、祇夜、授記、伽陀、優陀那、尼陀那、阿波陀那、伊帝曰(他本云目)、多伽、闍陀伽、毘佛略、阿浮陀達摩、優波提舍。善男子！
3.1.何等名為修多羅經？從如是我聞乃至歡喜奉行，如是一切名修多羅。
3.2.何等名為祇夜經？佛告諸比丘：昔我與汝愚、無智慧，不能如實見四真諦。是故，流轉久處生死，沒大苦海。何等為四苦集滅道？如佛昔日為諸比丘說契經竟。爾時，復有利根眾生，為聽法故後至佛所，即便問人。如來向者為說何事。佛時知已即因本經，以偈頌曰：
我昔與汝等，不見四真諦，是故久流轉，生死大苦海。
若能見四諦，則得斷生死，生有既已盡，更不受諸有。
是名祇夜經。
3.3.何等名為授記經？如有經律，如來說時為諸大人受佛記別。汝阿逸多！未來有王名曰蠰佉。當於是世而成佛道，號曰彌勒，是名授記經。
3.4.何等名為伽陀經？除修多羅及諸戒律，其餘有說四句之偈。所謂：
諸惡莫作，諸善奉行，自淨其意，是諸佛教。
是名伽陀經。
3.5.何等名為優陀那經？如佛晡時，入於禪定，為諸天眾廣說法要。時諸比丘各作是念：如來今者為何所作？如來明旦從禪定起，無有人問，以他心智即自說言：比丘當知，一切諸天壽命極長。汝諸比丘，善哉！為他不求己利。善哉！少欲。善哉！知足。善哉！寂靜。如是諸經無問自說，是名優陀那經。
3.6.何等名為尼陀那經？如諸經偈所因根本，為他演說。如舍衛國有一丈夫羅網捕鳥，得已，籠繫隨與水穀而復還放。世尊知其本末因緣，而說偈言：
莫輕小罪，以為無殃，水渧雖微，漸盈大器。
是名尼陀那經。
3.7.何等名為阿波陀那經？如戒律中所說譬喻，是名阿波陀那經。
3.8.何等名為伊帝曰(他本云目)多伽經？如佛所說：比丘當知，我出世時所可說者，名曰戒經。鳩留秦佛出世之時，名甘露鼓。拘那含牟尼佛時，名曰法鏡。迦葉佛時，名分別空。是名伊帝曰多伽經。
3.9.何等名為闍陀伽經？如佛世尊本為菩薩修諸苦行，所謂比丘當知，我於過去作鹿、作羆、作獐、作兔、作粟散王、轉輪聖王、龍、金翅鳥諸如是等。行菩薩道時所可受身，是
名闍陀伽。
3.10.何等名為毘佛略經？所謂大乘方等經典，其義廣大猶如虛空，是名毘佛略。
3.11.何等名為未曾有經？如彼菩薩初出生時無人扶持，即行七步，放大光明，遍觀十方。亦如獼猴手捧蜜器以獻如來。如白項狗佛邊聽法。如魔波旬變為青牛行瓦鉢間。令諸瓦鉢互相橖觸無所傷損。如佛初生入天廟時。令彼天像起下禮敬。如是等經名未曾有經。
3.12.何等名為優波提舍經？如佛世尊所說諸經，若作議論、分別廣說、辯其相貌，是名優波提舍經。菩薩若能如是了知十二部經。
4.大乘義章,
T44,703c
言知法者，知佛所說十二部經。
2.2.云何比丘為知義耶？
[經]
a.云何比丘為知義耶？謂比丘知彼彼說義是彼義、是此義，是謂比丘為知義也。
b.若有比丘不知義者，謂不知彼彼說義是彼義、是此義，如是比丘為不知義。
c.若有比丘善知義者，謂知彼彼說義是彼義、是此義，是謂比丘善知義也。
[巴]
a.
“Atthaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu tassa
tasseva bhāsitassa
atthaṃ
jānāti– ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa
bhāsitassa attho’ti.
b.
No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jāneyya–
‘ayaṃ
imassa
bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, nayidha
‘atthaññū’ ti vucceyya.
c.
Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ
jānāti– ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa
bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati. Iti
dhammaññū, atthaññū.
[英譯]
"And
how is a monk one with a sense of meaning? There is the case where a
monk knows the meaning of this & that statement — 'This is the
meaning of that statement; that is the meaning of this.' If he didn't
know the meaning of this & that statement — 'This is the
meaning of that statement; that is the meaning of this' — he
wouldn't be said to be one with a sense of meaning. So it's because
he does know the meaning of this & that statement — 'This is
the meaning of that statement; that is the meaning of this' — that
he is said to be one with a sense of meaning. This is one with a
sense of Dhamma & a sense of meaning.
[參考]
1.
集異門足論,
T26, 437b
知義者，謂正了知彼彼語義。謂如是如是語，有如是如是義，是名知義。
2.
瑜伽師地論,
T30, 692c
云何了知彼彼語義？亦由五相。一了知緣起故；二了知句差別故；三了知次第故；四了知道理故；五了知略義故。
2.1.云何了知緣起？謂能了知一分所化應示現義，乃至一分所化應慶喜義。
2.2.云何了知句差別？謂能了知異門異相、訓釋言詞、品類差別。
2.3.云何了知次第？謂能了知解釋次第、成立次第、圓滿次第。
2.4.云何了知道理？謂能了知四種道理：一觀待道理；二證成道理；三作用道理；四法爾道理。
2.5.云何了知略義？謂能了知此是蘊相應語，此是界、處、緣起、處非處、諦相應語，此是念住等相應語，乃至此是八聖支道相應語，此是業相應語，此是煩惱相應語，此是增上戒等學相應語。
3.
大般涅槃經,
T12,694a
云何菩薩摩訶薩知義？菩薩摩訶薩若於一切文字、語言，廣知其義，是名知義。
4.大乘義章,
T44,703c
言知義者，知經所說一切法義。
2.3.云何比丘為知時耶？
[經]
a.云何比丘為知時耶？謂比丘知是時修下相，是時修高相，是時修捨相，是謂比丘為知時也。
b.若有比丘不知時者，謂不知是時修下相，是時修高相，是時修捨相，如是比丘為不知時。
c.若有比丘善知時者，謂知是時修下相，是時修高相，是時修捨相，是謂比丘善知時也。
[巴]
a.
“Kālaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu, kālaṃ
jānāti– ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya,
ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ ti.
b.
No ce, bhikkhave, bhikkhu kālaṃ jāneyya– ‘ayaṃ kālo
uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ
kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya.
c.
Yasmā ca kho, bhikkhave, bhikkhu kālaṃ jānāti– ‘ayaṃ kālo
uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ
kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati.
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū.
[英譯]
"And
how is a monk one with a sense of time? There is the case where a
monk knows the time: 'This is the time for recitation; this, the time
for questioning; this, the time for making an effort [in meditation];
this, the time for seclusion.' If he didn't know the time — 'This
is the time for recitation; this, the time for questioning; this, the
time for making an effort; this, the time for seclusion' — he
wouldn't be said to be one with a sense of time. So it's because he
does know the time — 'This is the time for recitation; this, the
time for questioning; this, the time for making an effort; this, the
time for seclusion' — that he is said to be one with a sense of
time. This is one with a sense of Dhamma, a sense of meaning, a sense
of himself, a sense of moderation, & a sense of time.
[參考]
1.
雜阿含1247
世尊告諸比丘：「應當專心方便，隨時思惟三相。云何為三？隨時思惟止相，隨時思惟擧相，隨時思惟捨相。若比丘一向思惟止相，則於是處其心下劣。若復一向思惟擧相，則於是處掉亂心起。若復一向思惟捨相，則於是處不得正定，盡諸有漏。「以彼比丘隨時思惟止相，隨時思惟擧相，隨時思惟捨相故，心則正定，盡諸有漏。如巧金師、金師弟子以生金著於爐中增火，隨時扇韛，隨時水灑，隨時俱捨。若一向鼓韛者，卽於是處生金焦盡。一向水灑，則於是處，生金堅強。若一向俱捨，則於是處生金不熟，則無所用。是故，巧金師、金師弟子於彼生金隨時鼓韛，隨時水灑，隨時兩捨。如是生金，得等調適，隨事所用。如是，比丘！專心方便，時時思惟，憶念三相，乃至漏盡。」
2.
集異門足論,
T26, 437b
知時者，謂正了知是時、非時。謂此時應修止相，此時應修舉相，此時應修捨相等，是名知時。
3.
瑜伽師地論,
T30, 456a, 344a
此中依諸止、舉、捨相、修習知時，如聲聞地及三摩呬多地已辯其相。
4.
瑜伽師地論,
T30, 693a
云何知時？謂由五相故：一通達正現在前雜染故；二通達將現在前雜染故；三通達不染污位故；四等起對治作意故；五對治作意故。
5.
大般涅槃經,
T12,694a
云何菩薩摩訶薩知時？善男子！菩薩善知如是時中任修寂靜，如是時中任修精進，如是時中任修捨定，如是時中任供養佛，如是時中任供養師，如是時中任修布施、持戒、忍辱、精進、禪定、具足般若波羅蜜，是名知時。
6.大乘義章,
T44,703c
言知時者，知起行時，知如是時任修寂靜，如是時中任修精進，如是時中任修捨心，如是時中任修施、戒，如是一切。
2.4.云何比丘為知節耶？
[經]
a.云何比丘為知節耶？謂比丘知節，若飲、若食；若去、若住、若坐、若臥；若語、若默、若大小便、捐除睡眠，修行正智，是謂比丘為知節也。
b.若有比丘不知節者，謂不知若飲、若食；若去、若住、若坐、若臥；若語、若默、若大小便、捐除睡眠，修行正智，如是比丘為不知節。
c.若有比丘善知節者，謂知若飲、若食；若去、若住、若坐、若臥；若語、若默、若大小便、捐除睡眠，修行正智，是謂比丘善知節也。
[巴]
a.
“Mattaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu mattaṃ
jānāti
cīvara-piṇḍapāta-senāsana-gilānappaccayabhesajjaparikkhārānaṃ
paṭiggahaṇāya.
b.
No ce, bhikkhave, bhikkhu mattaṃ jāneyya
cīvara-piṇḍapāta-senāsana-gilāna-ppaccaya-bhesajjaparikkhārānaṃ
paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya.
c.
Yasmā ca kho, bhikkhave, bhikkhu mattaṃ jānāti
cīvarapiṇḍapātasenāsana-gilāna-ppaccayabhesajjaparikkhārānaṃ
paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati. Iti
dhammaññū, atthaññū, attaññū, mattaññū.
[英譯]
"And
how is a monk one with a sense of moderation? There is the case where
a monk knows moderation in accepting robes, almsfood, lodgings, &
medicinal requisites for curing the sick. If he didn't know
moderation in accepting robes, almsfood, lodgings, & medicinal
requisites for curing the sick, he wouldn't be said to be one with a
sense of moderation. So it's because he does know moderation in
accepting robes, almsfood, lodgings, & medicinal requisites for
curing the sick, that he is said to be one with a sense of
moderation. This is one with a sense of Dhamma, a sense of meaning, a
sense of himself, & a sense of moderation.
[參考]
1.
集異門足論,
T26, 437b
知量者，謂正了知種種分量，謂所飲、所食、所嘗、所噉。若行、若住、若坐、若臥。若睡、若覺、若語、若默。若解勞悶等所有分量是名知量。
2.
瑜伽師地論,
T30, 408a
食飲等義，如聲聞地應知差別。
3.
瑜伽師地論,
T30, 693a
云何知量？謂於所食、所飲、所噉乃至廣說。當知此中略說二種斷隨順性：一任持隨順性；二精進隨順性。任持隨順性者，謂於所食、所飲、所噉、所甞善知其量。精進隨順性者，謂於若行、若住乃至廣說善知其量。
3.1.任持隨順性
此中云何於所食等善知其量？謂於受取及受用中皆善知量。
a.於受取中善知量者，謂於此時應受，從此應受，此所應受，齊此應受。何時應受？謂日初分即於此時為受用故。從何應受？謂除五種非所行處。何所應受？謂清淨物如來所許，除酒肉等所不應飲，不應食物。齊何應受？謂知量而受，勿令自損或損於他。
b.於受用中善知量者，謂如所受於此時中應可受用。於何時中應可受用？謂如前說日之初分是受用時。於何處所應可受用？謂於好處或居道場或在聚落。何所應受用？謂如前說清淨物等。齊何應受用？謂善知量應可受用，勿令飢惱，勿不順斷，勿令諸界起不平等。
3.2.精進隨順性
云何於勤精進善知其量？謂於此時、此處、此事、齊此應勤精進。於何等時應勤精進？謂於應行時而行，乃至於應解睡眠時而解睡眠。於何處所應勤精進？謂於閑林，或在道場，或居內院，或經行處應修精進。於何等事應修精進？謂應勤行，勤住乃至勤解睡眠勞惓。齊何應修所有精進？謂善知量而修精進，勿因此故太沈、太舉。
4.
大般涅槃經,
T12,694a
云何菩薩摩訶薩知足？善男子！菩薩摩訶薩知足，所謂食、飲、衣、藥、行、住、坐、臥、睡、寤、語、默，是名知足。
5.
大乘義章,
T44,703c
言知足者，是節量行。知於飲、食、湯、藥、眾具，受求以限，故曰知足。
2.5.云何比丘為知己耶？
[經]
a.云何比丘為知己耶？謂比丘自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，是謂比丘為知己也。
b.若有比丘不知己者，謂不自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，如是比丘為不知己。
c.若有比丘善知己者，謂自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，是謂比丘善知己也。
[巴]
a.
“Attaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu attānaṃ
jānāti– ‘ettakomhi
saddhāya
sīlena sutena cāgena paññāya paṭibhānenā’ti.
b.
No ce, bhikkhave, bhikkhu attānaṃ jāneyya– ‘ettakomhi
saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti,
nayidha ‘attaññū’ti vucceyya.
c.
Yasmā ca, bhikkhave bhikkhu attānaṃ jānāti– ‘ettakomhi
saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti,
tasmā ‘attaññū’ti vuccati. Iti dhammaññū, atthaññū,
attaññū.
[英譯]
"And
how is a monk one with a sense of himself? There is the case where a
monk knows himself: 'This is how far I have come in conviction,
virtue, learning, liberality, discernment, quick-wittedness.' If he
didn't know himself — 'This is how far I have come in conviction,
virtue, learning, liberality, discernment, quick-wittedness' — he
wouldn't be said to be one with a sense of himself. So it's because
he does know himself — 'This is how far I have come in conviction,
virtue, learning, liberality, discernment, quick-wittedness' — that
he is said to be one with a sense of himself. This is one with a
sense of Dhamma, a sense of meaning, & a sense of himself.
[參考]
1.
集異門足論,
T26, 437b
自知者，謂正了知自德多少。謂自所有若信、若戒、若聞、若捨、若慧、若教、若證、若念、若族姓、若辯才等，是名自知。
2.
瑜伽師地論,
T30, 855c
2.1.於己所無信等善法，不起上慢，謂為自有；於其狹小，亦不增益以為廣大。唯於實有，乃至所有如實了知，自稱言有，故名自知。
2.2.信---持戒---多聞法---捨諸過失---心得靜定---證如實智
又信為先，受持淨戒；持戒為先，求多聞法；由此為先，捨諸過失，普於一切資財、身命無所顧戀；由此為先，心得靜定，證如實智。如是五法，由四因緣之所顯發：一、由他教故，二、教增上力自內證故，三、俱生尋思勝辯才故，四、由先串習獲得俱生功德相應善男子故。
3.
瑜伽師地論,
T30, 694a
由三相應自了知己所有信乃至是善男子。一由依處故；二由自性故；三由時分故。
3.1.云何由依處故了知己信？謂如實知若事是信之所依處，信緣彼生，當知彼事決定是我信所依處。
3.2.云何由自性故了知己信？謂如實知軟中上品己所有信。
3.3.云何由時分故了知己信？謂如實知我於某時已得是信。如了知信如是，戒等、辯等為後皆當了知。
此中信是趣入支，戒是入已奢摩他支，聞是毘鉢舍那支，捨是奢摩他、毘鉢舍那資糧支，內思所成慧及他隨順教授教誡，是能攝受奢摩他、毘鉢舍那支。依止此故證奢摩他、毘鉢舍那。及能證得諸沙門果，於自所證諸深細義，若有欲加而生疑惑，為斷疑故，如自所證為彼宣說。又為降伏諸敵論者，故須有辯。於他身語邪行起時，須有忍辱柔和所攝善男子性。
4.
大般涅槃經,
T12,694a
善男子！云何菩薩摩訶薩自知？是菩薩自知我有如是信、如是戒、如是多聞、如是捨、如是慧、如是去來、如是正念、如是善行、如是問、如是答，是名自知。
5.
大乘義章,
T44,703c
言自知者，於前所修自行功德，有成就者如實知之，故曰自知。故經說言：菩薩自知我有如是信、戒、施等。
2.6.云何比丘為知眾耶？
[經]
a.云何比丘為知眾耶？謂比丘知此剎利眾、此梵志眾、此居士眾、此沙門眾。我於彼眾應如是去、如是住、如是坐、如是語、如是默，是謂比丘為知眾也。
b.若有比丘不知眾者，謂不知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默，如是比丘為不知眾。
c.若有比丘善知眾者，謂知此剎利眾、此梵志眾、此居士眾、此沙門眾，我於彼眾應如是去、如是住、如是坐、如是語、如是默，是謂比丘善知眾也。
[巴]
a.
“Parisaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu parisaṃ
jānāti– ‘ayaṃ
khattiyaparisā,
ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ
samaṇaparisā.
Tattha
evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ evaṃ kattabbaṃ,
evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī
bhavitabban’ti.
b.
No ce, bhikkhave, bhikkhu parisaṃ jāneyya– ‘ayaṃ
khattiyaparisā…pe… evaṃ tuṇhī bhavitabban’ti, nayidha
‘parisaññū’ti vucceyya.
c.
Yasmā ca kho, bhikkhave, bhikkhu parisaṃ jānāti– ‘ayaṃ
khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā,
ayaṃ samaṇaparisā Tattha evaṃ upasaṅkamitabbaṃ, evaṃ
ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ
bhāsitabbaṃ, evaṃ tuṇhī bhavitabban’ti, tasmā
‘parisaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū,
mattaññū, kālaññū, parisaññū.
[英譯]
"And
how is a monk one with a sense of social gatherings? There is the
case where a monk knows his social gathering: 'This is a social
gathering of noble warriors; this, a social gathering of priests;
this, a social gathering of householders; this, a social gathering of
contemplatives; here one should approach them in this way, stand in
this way, act in this way, sit in this way, speak in this way, stay
silent in this way.' If he didn't know his social gathering — 'This
is a social gathering of noble warriors; this, a social gathering of
priests; this, a social gathering of householders; this, a social
gathering of contemplatives; here one should approach them in this
way, stand in this way, act in this way, sit in this way, speak in
this way, stay silent in this way' — he wouldn't be said to be one
with a sense of social gatherings. So it's because he does know his
social gathering — 'This is a social gathering of noble warriors;
this, a social gathering of priests; this, a social gathering of
householders; this, a social gathering of contemplatives; here one
should approach them in this way, stand in this way, act in this way,
sit in this way, speak in this way, stay silent in this way' — that
he is said to be one with a sense of social gatherings. This is one
with a sense of Dhamma, a sense of meaning, a sense of himself, a
sense of moderation, a sense of time, & a sense of social
gatherings.
[參考]
1.
集異門足論,
T26, 437c
知眾者，謂正了知眾會勝劣。謂此是剎帝利眾、此是婆羅門眾、此是長者眾、此是居士眾、此是沙門眾、此是外道眾。我於此中應如是行、應如是住、應如是坐、應如是語、應如是默等，是名知眾。
2.
瑜伽師地論,
T30, 855b
此中，受用財者，謂於剎帝利、婆羅門、長者等眾；受用法者，謂於沙門眾。
3.
瑜伽師地論,
T30, 693b
3.1.云何善知剎帝利眾？謂善了知剎帝利眾如是名、如是種、如是姓、如是食，乃至如是壽量邊際。如是乃至善知長者、居士等眾。云何善知諸沙門眾？謂能善知彼如是名，此是少年，此是長年，此是耆年，此持經者乃至此是能持論者。善知此是瑜伽師等。
3.2.云何善知我於是中應當往詣乃至應默？謂若略說為此應往乃至應默，及如此應往乃至應默何所為故詣在家眾乃至應默？謂為乞求資生眾具，或復為令未信者信，信者增長，或為慰問遭重疾病受眾苦者，或為開解諸愁憂者，或為和好展轉怨對互相違者，或為隨順他所作事，或復為他之所勸請，或為隨從軌範親教同梵行者，或為經營僧所作事，是故應往乃至應默。
3.3.
a.我應如是行者，謂善護於身，善守諸根，善住正念。(T30,855b)
b.云何了知應如是往？謂如聲聞地(T30,413c-417a)已說其相。(T30,693c)
3.4.
a.應如是住者，謂至門首，若不聽許則不應入；或得入已，若不聽許，不應自專就座而坐。(T30,855c)
b.云何了知應如是住？謂往詣已不應即入，至內門側，伏慢而住，或無疑慮徐入其家，至相見處從容而住，先言慰問含笑開顏，遠離嚬蹙方申愛語。(T30,693c)
3.5.
a.應如是坐者，謂不應寬縱一切身分，乃至廣說。(T30,855c)
b.云何了知應如是坐？謂佛開許隨其所有如法之座，以正威儀端嚴而坐。(T30,693c)
3.6.
a.應如是語(T30,855c)
應如是語者，謂五種語：一、應時語，二、應理語，三、應量語，四、寂靜語、五、正直語。應如是默者，謂於五時應當宴默：謂或紛擾故，或相誹撥故，或違諍而住故，或延請故，或談論故為待言終所以宴默。
a.1.云何應時語？謂非紛擾，或遽尋思，或不樂聞，或不安住正威儀時而有所說。又應先序初時所作，然後讚勵，正起言說。又應待他語論終已，方起言說。如是等類，一切當知名應時語。
a.2.云何應理語？謂依四道理，能引義利，稱實而語，名應理語。
a.3.云何應量語？謂文句周圓，齊爾所語決有所須，但說爾所不增不減，非說雜亂無義文辭，如是等類名應量語。
a.4.云何寂靜語？謂言不高疏，亦不喧動，身無奮發，口不咆勃而有所說，名寂靜語。a.5.云何正直語？謂言無詭詐，不因虛構而有所說；離諂曲故，發言純質，如是當知名正直語。
b.云何了知應如是語？謂善了知如時、如理、如量、寂靜、質直而語。(T30,693c)
c.時有三種：一者樂聞非不樂聞。不樂聞者，謂如有一或飢或渴，或身疲倦，或風熱等之所逼惱，是名初時。二者安住如法威儀非非威儀。或復有一雖樂欲聞非威儀。住非威儀者，謂不應立為坐者說，除彼重病，如別解脫經廣說其相，是第二時。三者其心無有染惱非染惱心。染惱心者，謂如有一其心怱遽於彼彼事增上勤劬，或荒或亂，或復渾濁，或他僕使，或作業者，或復殺者、敵者、怨者。是第三時。
d.理有三種：謂有求請，如法求請，如量求請，方為宣說如法為說，有義利說。
e.由三種相當知如量：一不亂不雜而有所說，二圓滿文句宣說諸法，三凡所宣說言詞不重，謂不重說。所有言詞若諸語言無用非義尚不少說，何況多說。
f.當知寂靜亦有三種：一威儀寂靜，二言音寂靜，三其心寂靜。威儀寂靜者，謂諸根寂靜無有躁擾，亦不高舉，節不動而有所說。言音寂靜者，謂有所說聲不太高，亦不太急。心寂靜者，謂雖觸惱亦不生憤而有所說，況不觸惱。又無染心而有所說。
g.又質直語亦有三種：謂如時語時乃至寂靜語時，或由宿習方便任性而語，或由現法串習加行作意而語，或由愛樂學處以思擇力，而自制伏方有所說，於一切時無有虛誑，若隱若顯所言無二。
3.7.
云何了知應默？謂善了知於五時中應當默然。一者說者正說語時，若彼聽者故作異言，現相諠亂，爾時說者宜當默然；二者說者正說語時，若彼聽者撥言：且止吾不欲聞，爾時說者宜當默然；三者說者正說語時，若彼聽者於說者所起求過心，發違諍言，現相乖背，爾時說者宜當默然；四者施主以衣食等來相屈請，爾時受者宜當默然而許可之；五者若有敵論者來現相較論，爾時論者宜當默然聽其言說。」(T30,693b21-
694a15)
4.
大般涅槃經,
T12,694b
云何菩薩摩訶薩知眾？善男子！是菩薩知如是等是剎利眾、婆羅門眾、居士眾、沙門眾。應於是眾如是行來、如是坐起、如是說法、如是問答，是名知眾。
5.
大乘義章,
T44,703c
言知眾者，善知剎利、婆羅門等種種眾別，如應教化。
2.7.云何比丘知人勝如？
[經]
a.謂比丘知有二種人：有信有不信；若信者勝，不信者為不如也。
[參考]
1.
集異門足論,
T26, 437c
知補特伽羅有勝有劣者，謂正了知補特伽羅德行勝劣。謂如是如是補特伽羅，有如是如是德行或勝或劣，是名知補特伽羅有勝有劣。
2.
瑜伽師地論,
T30, 856a
略有二種補特伽羅者，雙標二種。如是二種者，分別二種。此二為勝者，當知簡擇二種差別。
3.
瑜伽師地論,
T30, 694b
復次由三因緣發生不信：一由不正知三寶功德故；二行外道見故；三未遇諸佛及聖弟子三種神變。隨其一種所調伏故。
4.
大般涅槃經,
T12,694b
善男子！云何菩薩摩訶薩知人中尊卑？善男子！人有二種：一者信、二者不信。菩薩當知信者是善，其不信者不名為善。
5.
大乘義章,
T44,703c
知尊卑者，知彼所化行有優劣，量宜勸道。七善如是。
[經]
b.謂信人復有二種：有數往見比丘，有不數往見比丘；若數往見比丘者勝，不數往見比丘者為不如也。
[巴]
“Puggalaparoparaññū
ca kathaṃ hoti? Idha, bhikkhave, bhikkhuno [sabbatthapi idha
ārambhe “bhikkhuno” tveva dissati] dvayena puggalā viditā
honti. Dve puggalā– eko ariyānaṃ dassanakāmo, eko ariyānaṃ
na dassanakāmo. Yvāyaṃ puggalo ariyānaṃ na dassanakāmo evaṃ
so tenaṅgena gārayho. Yvāyaṃ puggalo ariyānaṃ dassanakāmo,
evaṃ so tenaṅgena pāsaṃso.
[英譯]
"And
how is a monk one with a sense of distinctions among individuals?
There is the case where people are known to a monk in terms of two
categories.
"Of
two people — one who wants to see noble ones and one who doesn't —
the one who doesn't want to see noble ones is to be criticized for
that reason, the one who does want to see noble ones is, for that
reason, to be praised.
[參考]
1.
瑜伽師地論,
T30, 694b
由三因緣不能數往寂靜園林：一放逸懈怠所拘執故；二多事業故；三信順人故。
由三因緣為性不好造詣於他：一性無畏故；二性高慢故；三依文字故。(T30,
694b)
2.
大般涅槃經,
T12,694b
復次信有二種：一者常往僧坊，二者不往菩薩。當知其往者善，其不往者不名為善。
[經]
c.謂數往見比丘人復有二種：有禮敬比丘，有不禮敬比丘；若禮敬比丘者勝，不禮敬比丘者為不如也。
[參考]
1.
瑜伽師地論,
T30, 694b
由三因緣為性不好親近於他：一性不黠利故；二性非福田故；三無極欲樂故。
2.
大般涅槃經,
T12,694b
往僧坊者復有二種：一者禮拜，二不禮拜。菩薩當知禮拜者善，不禮拜者不名為善。
[經]
d.謂禮敬比丘人復有二種：有問經，有不問經；若問經者勝，不問經者為不如也。
[參考]
1.
瑜伽師地論,
T30, 694b
由三因緣為性不好請問於他：一於法不善故；二於義不善故；三於二俱不善故。
2.
大般涅槃經,
T12,694b
其禮拜者復有二種：一者聽法，二者不聽法。菩薩當知聽法者善，不聽法者不名為善。
[經]
e.謂問經人復有二種：有一心聽經，有不一心聽經；若一心聽經者勝，不一心聽經者為不如也。
[巴]
“Dve
puggalā ariyānaṃ dassanakāmā– eko saddhammaṃ sotukāmo, eko
saddhammaṃ na sotukāmo. Yvāyaṃ puggalo saddhammaṃ na
sotukāmo, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo
saddhammaṃ sotukāmo, evaṃ so tenaṅgena pāsaṃso.
“Dve
puggalā saddhammaṃ sotukāmā– eko ohitasoto dhammaṃ suṇāti,
eko
anohitasoto
dhammaṃ suṇāti. Yvāyaṃ puggalo anohitasoto dhammaṃ suṇāti,
evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ohitasoto dhammaṃ
suṇāti, evaṃ so tenaṅgena pāsaṃso.
[英譯]
"Of
two people who want to see noble ones — one who wants to hear the
true Dhamma and one who doesn't — the one who doesn't want to hear
the true Dhamma is to be criticized for that reason, the one who does
want to hear the true Dhamma is, for that reason, to be praised.
"Of
two people who want to hear the true Dhamma — one who listens with
an attentive ear and one who listens without an attentive ear — the
one who listens without an attentive ear is to be criticized for that
reason, the one who listens with an attentive ear is, for that
reason, to be praised.
[參考]
1.
瑜伽師地論,
T30, 694b
由三因緣不能審聽：一多尋伺故；二多物務故；三多諸蓋纏雜染心故。
2.
大般涅槃經,
T12,694b
其聽法者復有二種：一至心聽，二不至心。菩薩當知至心聽者是則名善，不至心者不名為善。
[經]
f.謂一心聽經人復有二種：有聞持法，有聞不持法；若聞持法者勝，聞不持法者為不如也。
[巴]
“Dve
puggalā ohitasotā dhammaṃ suṇanti [suṇantā (ka.)]– eko
sutvā
dhammaṃ
dhāreti, eko sutvā dhammaṃ na dhāreti. Yvāyaṃ puggalo sutvā
na dhammaṃ dhāreti, evaṃ so tenaṅgena gārayho. Yvāyaṃ
puggalo sutvā dhammaṃ dhāreti, evaṃ so tenaṅgena pāsaṃso.
[英譯]
"Of
two people who listen with an attentive ear — one who, having
listened to the Dhamma, remembers it, and one who doesn't — the one
who, having listened to the Dhamma, doesn't remember it is to be
criticized for that reason, the one who, having listened to the
Dhamma, does remember the Dhamma is, for that reason, to be praised.
[參考]
1.
瑜伽師地論,
T30, 694b
由三因緣為性不能決定任持：一不聽聞故；二惡聽聞故；三覆慧勝慧故。
[經]
g.謂聞持法人復有二種：有聞法觀義，有聞法不觀義；若聞法觀義者勝，聞法不觀義者為不如也。
[巴]
“Dve
puggalā sutvā dhammaṃ dhārenti [dhārentā (ka.)]– eko
dhātānaṃ
[dhatānaṃ
(sī. syā. kaṃ. pī.)] dhammānaṃ atthaṃ upaparikkhati, eko
dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati. Yvāyaṃ
puggalo dhātānaṃ dhammānaṃ
atthaṃ
na upaparikkhati, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo
dhātānaṃ
dhammānaṃ
atthaṃ upaparikkhati, evaṃ so tenaṅgena pāsaṃso.
[英譯]
"Of
two people who, having listened to the Dhamma, remember it — one
who explores the meaning of the Dhamma he has remembered and one who
doesn't — the one who doesn't explore the meaning of the Dhamma he
has remembered is to be criticized for that reason, the one who does
explore the meaning of the Dhamma he has remembered is, for that
reason, to be praised.
[參考]
1.
瑜伽師地論,
T30, 694b
由三因緣為性不能觀察諸法：一樂著戲論故；二愛居憒鬧故；三不成就審察慧故。
2.
大般涅槃經,
T12,694b
至心聽法復有二種：一者思義，二不思義。菩薩當知思義者善，不思義者不名為善。
[經]
h.謂聞法觀義人復有二種：有知法、知義、向法次法、隨順於法、如法行之，有不知法、不知義、不向法次法、不隨順法、不如法行；若知法、知義、向法次法、隨順於法、如法行者勝，不知法、不知義、不向法次法、不隨順法、不如法行者為不如也。
[巴]
“Dve
puggalā dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti
[upaparikkhantā (ka.
)]–
eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko
atthamaññāya
dhammamaññāya na dhammānudhammappaṭipanno. Yvāyaṃ puggalo
atthamaññāya
dhammamaññāya na dhammānudhammappaṭipanno, evaṃ so tenaṅgena
gārayho. Yvāyaṃ puggalo atthamaññāya dhammamaññāya
dhammānudhammappaṭipanno, evaṃ so tenaṅgena pāsaṃso.
[英譯]
"Of
two people who explore the meaning of the Dhamma they have remembered
— one who practices the Dhamma in line with the Dhamma, having a
sense of Dhamma, having a sense of meaning, and one who doesn't —
the one who doesn't practice the Dhamma in line with the Dhamma,
having a sense of Dhamma, having a sense of meaning, is to be
criticized for that reason, the one who does practice the Dhamma in
line with the Dhamma, having a sense of Dhamma, having a sense of
meaning is, for that reason, to be praised.
[參考]
1.
瑜伽師地論,
T30, 694b
由三因緣為性不能法隨法行：一由顧惜身命；二由即彼增上力故樂著利養；三由樂著恭敬。
2.
大般涅槃經,
T12,694b
其思義者復有二種：一如說行，二不如說行。如說行者是則為善，不如說行不名為善。
[經]
i.謂知法、知義、向法次法、隨順於法、如法行人復有二種：有自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂；有不自饒益，亦不饒益他，不饒益多人，不愍傷世間，不為天、不為人求義及饒益，求安隱快樂。若自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂者，此人於彼人中為極第一，為大、為上、為最、為勝、為尊、為妙。
[巴]
“Dve
puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā–
eko
attahitāya
paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya
ca.
Yvāyaṃ
puggalo attahitāya paṭipanno no parahitāya, evaṃ so tenaṅgena
gārayho.
Yvāyaṃ
puggalo atthahitāya ca paṭipanno parahitāya ca, evaṃ so
tenaṅgena pāsaṃso.
[英譯]
"Of
two people who practice the Dhamma in line with the Dhamma, having a
sense of Dhamma, having a sense of meaning — one who practices for
both his own benefit and that of others, and one who practices for
his own benefit but not that of others — the one who practices for
his own benefit but not that of others is to be criticized for that
reason, the one who practices for both his own benefit and that of
others is, for that reason, to be praised.
[參考]
1.
瑜伽師地論,
T30, 694b
由三因緣不樂修行利他之行：一性是下劣種姓故；二悲微薄故；三無勢力故。
2.
大般涅槃經,
T12,694b
如說行者復有二種：一求聲聞，不能利安饒益一切苦惱眾生。二者迴向無上大乘，利益多人令得安樂。菩薩應知能利多人，得安樂者，最上、最善。
[經]
譬如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精。酥精者，於彼中為極第一，為大、為上、為最、為勝、為尊、為妙。
如是若人自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂，此二人如上所說，如上分別，如上施設，此為第一，為大、為上、為最、為勝、為尊、為妙，是謂比丘知人勝如。
[巴]
Evaṃ
kho, bhikkhave, bhikkhuno [bhikkhunā (sī. syā.)] dvayena puggalā
viditā
honti. Evaṃ, bhikkhave, bhikkhu puggalaparoparaññū hoti. “Imehi
kho,
bhikkhave,
sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo…pe…
anuttaraṃ
puññakkhettaṃ lokassā”ti. Catutthaṃ.
[英譯]
"This
is how people are known to a monk in terms of two categories. And
this is how a monk is one with a sense of distinctions among
individuals.
"A
monk endowed with these seven qualities is worthy of gifts, worthy of
hospitality, worthy of offerings, worthy of respect, an unexcelled
field of merit for the world."
[參考]
1.
瑜伽師地論,
T30, 680c
說乳酪、生酥、熟酥、醍醐等喻，影顯最勝補特伽羅。
2.
大般涅槃經,
T12,694b
善男子！如諸寶中，如意寶珠最為勝妙。如諸味中，甘露最上。如是菩薩於人天中，最勝、最上不可譬喻。善男子！是名菩薩摩訶薩住於大乘大涅槃經，住七善法。菩薩住是七善法已，得具梵行。
3.結
佛說如是，彼諸比丘聞佛所說，歡喜奉行！
