Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

Nidānavaggo

1. Nidānasaṃyuttaṃ

1. Buddhavaggo

1. Paṭiccasamuppādasuttaṃ

1. 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 – ‘‘paṭiccasamuppādaṃ vo, bhikkhave, desessāmi; taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti ; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.

‘‘Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Paṭhamaṃ.

2. Vibhaṅgasuttaṃ



南无彼世尊、阿罗汉、正等正觉者
相应部
因缘品
1. 因缘相应
1. 佛陀品
1. 缘起经
1. 如是我闻。一时，世尊住舍卫城(现今印度北方邦斯拉瓦斯蒂县)祇树给孤独园。尔时，世尊告诸比丘:"诸比丘。"诸比丘应答世尊:"大德。"世尊如是说:"诸比丘,我将为你们说缘起法,谛听,善思作意,我将说之。""如是,大德。"彼诸比丘应答世尊。世尊如是说:
"诸比丘,何为缘起?诸比丘,缘无明有行;缘行有识;缘识有名色;缘名色有六入;缘六入有触;缘触有受;缘受有爱;缘爱有取;缘取有有;缘有有生;缘生有老死、忧悲苦恼忧恼生起。如是此全苦蕴集起。诸比丘,此名为缘起。
"由无明的无余离灭而行灭;由行灭而识灭;由识灭而名色灭;由名色灭而六入灭;由六入灭而触灭;由触灭而受灭;由受灭而爱灭;由爱灭而取灭;由取灭而有灭;由有灭而生灭;由生灭而老死、忧悲苦恼忧恼灭。如是此全苦蕴灭。"世尊如是说。彼诸比丘欢喜、随喜世尊之所说。第一。
2. 分别经

2. Sāvatthiyaṃ viharati…pe… ‘‘paṭiccasamuppādaṃ vo, bhikkhave, desessāmi vibhajissāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti ; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Katamañca, bhikkhave, jarāmaraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko; ayaṃ vuccati jarā. Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo ( ) [(jīvitindriyassa upacchedo) (syā. kaṃ.) evamuparipi, aṭṭhakathāyaṃ pana na dissati], idaṃ vuccati maraṇaṃ. Iti ayañca jarā, idañca maraṇaṃ. Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.

‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave, jāti.

‘‘Katamo ca, bhikkhave, bhavo? Tayo me, bhikkhave, bhavā – kāmabhavo, rūpabhavo, arūpabhavo. Ayaṃ vuccati, bhikkhave, bhavo.

‘‘Katamañca, bhikkhave, upādānaṃ? Cattārimāni, bhikkhave, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Idaṃ vuccati, bhikkhave, upādānaṃ.

‘‘Katamā ca, bhikkhave, taṇhā? Chayime, bhikkhave, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ayaṃ vuccati, bhikkhave, taṇhā.

‘‘Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṃ vuccati, bhikkhave, vedanā.

‘‘Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Ayaṃ vuccati, bhikkhave, phasso.

‘‘Katamañca, bhikkhave, saḷāyatanaṃ? Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ – idaṃ vuccati, bhikkhave, saḷāyatanaṃ.

‘‘Katamañca , bhikkhave, nāmarūpaṃ? Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccati nāmaṃ. Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ. Idaṃ vuccati rūpaṃ. Iti idañca nāmaṃ, idañca rūpaṃ. Idaṃ vuccati, bhikkhave, nāmarūpaṃ.

‘‘Katamañca, bhikkhave, viññāṇaṃ? Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ.

‘‘Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā.

‘‘Katamā ca, bhikkhave, avijjā? Yaṃ kho, bhikkhave, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ. Ayaṃ vuccati, bhikkhave, avijjā.

‘‘Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Dutiyaṃ.

3. Paṭipadāsuttaṃ



2. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,我将为你们说缘起法并加以分别。谛听,善思作意,我将说之。""如是,大德。"彼诸比丘应答世尊。世尊如是说:
"诸比丘,何为缘起?诸比丘,缘无明有行;缘行有识;缘识有名色;缘名色有六入;缘六入有触;缘触有受;缘受有爱;缘爱有取;缘取有有;缘有有生;缘生有老死、忧悲苦恼忧恼生起。如是此全苦蕴集起。
"诸比丘,何为老死?诸比丘,于种种有情,在彼彼有情群中,有老、衰老、齿落、发白、皮皱、寿命损减、诸根衰退,此名为老。诸比丘,于种种有情,从彼彼有情群中,有死亡、逝去、破坏、消失、命终、死亡、寿终、诸蕴破坏、身体弃舍[、命根断绝],此名为死。如是此老与此死,诸比丘,此名为老死。
"诸比丘,何为生?诸比丘,于种种有情,在彼彼有情群中,有生、产生、入胎、出生、显现、诸蕴出现、诸处获得。诸比丘,此名为生。
"诸比丘,何为有?诸比丘,有此三有 - 欲有、色有、无色有。诸比丘,此名为有。
"诸比丘,何为取?诸比丘,有此四取 - 欲取、见取、戒禁取、我语取。诸比丘,此名为取。
"诸比丘,何为爱?诸比丘,有此六爱身 - 色爱、声爱、香爱、味爱、触爱、法爱。诸比丘,此名为爱。
"诸比丘,何为受?诸比丘,有此六受身 - 眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受。诸比丘,此名为受。
"诸比丘,何为触?诸比丘,有此六触身 - 眼触、耳触、鼻触、舌触、身触、意触。诸比丘,此名为触。
"诸比丘,何为六入?眼入处、耳入处、鼻入处、舌入处、身入处、意入处,诸比丘,此名为六入。
"诸比丘,何为名色?受、想、思、触、作意,此名为名。四大种及四大种所造色,此名为色。如是此名与此色,诸比丘,此名为名色。
"诸比丘,何为识?诸比丘,有此六识身 - 眼识、耳识、鼻识、舌识、身识、意识。诸比丘,此名为识。
"诸比丘,何为行?诸比丘,有此三行 - 身行、语行、心行。诸比丘,此等名为行。
"诸比丘,何为无明?诸比丘,于苦不知、于苦集不知、于苦灭不知、于趣苦灭道不知。诸比丘,此名为无明。
"如是,诸比丘,缘无明有行;缘行有识...如是此全苦蕴集起。由无明的无余离灭而行灭;由行灭而识灭...如是此全苦蕴灭。"第二。
3. 道经

3. Sāvatthiyaṃ viharati…pe… ‘‘micchāpaṭipadañca vo, bhikkhave, desessāmi sammāpaṭipadañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamā ca, bhikkhave, micchāpaṭipadā? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṃ vuccati, bhikkhave, micchāpaṭipadā.

‘‘Katamā ca, bhikkhave, sammāpaṭipadā? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ vuccati, bhikkhave, sammāpaṭipadā’’ti. Tatiyaṃ.

4. Vipassīsuttaṃ



3. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,我将为你们说邪道与正道。谛听,善思作意,我将说之。""如是,大德。"彼诸比丘应答世尊。世尊如是说:
"诸比丘,何为邪道?诸比丘,缘无明有行;缘行有识...如是此全苦蕴集起。诸比丘,此名为邪道。
"诸比丘,何为正道?由无明的无余离灭而行灭;由行灭而识灭...如是此全苦蕴灭。诸比丘,此名为正道。"第三。
4. 毗婆尸经


4. Sāvatthiyaṃ viharati…pe… ‘‘vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’’’ti?

‘‘Atha kho bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇa’nti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa’’’nti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati jāti hoti, kiṃpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘bhave kho sati jāti hoti, bhavapaccayā jātī’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati bhavo hoti, kiṃpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati upādānaṃ hoti, kiṃpaccayā upādāna’nti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘taṇhāya kho sati upādānaṃ hoti, taṇhāpaccayā upādāna’’’nti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati taṇhā hoti, kiṃpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati vedanā hoti, kiṃpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati phasso hoti, kiṃpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati saḷāyatanaṃ hoti, kiṃpaccayā saḷāyatana’nti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho sati saḷāyatanaṃ hoti, nāmarūpapaccayā saḷāyatana’’’nti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati nāmarūpaṃ hoti, kiṃpaccayā nāmarūpa’nti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘viññāṇe kho sati nāmarūpaṃ hoti , viññāṇapaccayā nāmarūpa’’’nti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇa’nti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘saṅkhāresu kho sati viññāṇaṃ hoti, saṅkhārapaccayā viññāṇa’’’nti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati saṅkhārā honti, kiṃpaccayā saṅkhārā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’’’ti.

‘‘Iti hidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.


4. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,毗婆尸世尊、阿罗汉、正等正觉者,在正等正觉之前,当还是菩萨时,如是思惟:'这个世界确实陷入困境,有生、老、死、离去、再生。然而,对于这个老死之苦,却不知出离之道。何时才能了知这老死之苦的出离之道呢?'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时老死存在?缘于什么而有老死?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有生存在时老死存在,缘生而有老死。'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时生存在?缘于什么而有生?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有有存在时生存在,缘有而有生。'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时有存在?缘于什么而有有?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有取存在时有存在,缘取而有有。'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时取存在?缘于什么而有取?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有爱存在时取存在,缘爱而有取。'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时爱存在?缘于什么而有爱?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有受存在时爱存在,缘受而有爱。'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时受存在?缘于什么而有受?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有触存在时受存在,缘触而有受。'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时触存在?缘于什么而有触?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有六入存在时触存在,缘六入而有触。'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时六入存在?缘于什么而有六入?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有名色存在时六入存在,缘名色而有六入。'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时名色存在?缘于什么而有名色?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有识存在时名色存在,缘识而有名色。'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时识存在?缘于什么而有识?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有行存在时识存在,缘行而有识。'
"诸比丘,于是毗婆尸菩萨又思惟:'有什么存在时行存在?缘于什么而有行?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有无明存在时行存在,缘无明而有行。'
"如是,缘无明有行;缘行有识...如是此全苦蕴集起。'集起,集起',诸比丘,对于毗婆尸菩萨,于前所未闻之法,生起眼、生起智、生起慧、生起明、生起光。


‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati jāti na hoti , kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati upādānaṃ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘taṇhāya kho asati upādānaṃ na hoti, taṇhānirodhā upādānanirodho’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati saḷāyatanaṃ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho asati saḷāyatanaṃ na hoti, nāmarūpanirodhā saḷāyatananirodho’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati nāmarūpaṃ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘viññāṇe kho asati nāmarūpaṃ na hoti, viññāṇanirodhā nāmarūpanirodho’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati viññāṇaṃ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘saṅkhāresu kho asati viññāṇaṃ na hoti, saṅkhāranirodhā viññāṇanirodho’’’ti.

‘‘Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti ? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’’’ti.

‘‘Iti hidaṃ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotīti. ‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Catutthaṃ.

(Sattannampi buddhānaṃ evaṃ vitthāretabbo).

5. Sikhīsuttaṃ

5. Sikhissa , bhikkhave, bhagavato arahato sammāsambuddhassa…pe….

6. Vessabhūsuttaṃ

6. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa…pe….

7. Kakusandhasuttaṃ



"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时老死不存在?由什么灭而有老死灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'生不存在时老死不存在,由生灭而有老死灭。'
"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时生不存在?由什么灭而有生灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'有不存在时生不存在,由有灭而有生灭。'
"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时有不存在?由什么灭而有有灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'取不存在时有不存在,由取灭而有有灭。'
"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时取不存在?由什么灭而有取灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'爱不存在时取不存在,由爱灭而有取灭。'
"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时爱不存在?由什么灭而有爱灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'受不存在时爱不存在,由受灭而有爱灭。'
"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时受不存在?由什么灭而有受灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'触不存在时受不存在,由触灭而有受灭。'
"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时触不存在?由什么灭而有触灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'六入不存在时触不存在,由六入灭而有触灭。'
"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时六入不存在?由什么灭而有六入灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'名色不存在时六入不存在,由名色灭而有六入灭。'
"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时名色不存在?由什么灭而有名色灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'识不存在时名色不存在,由识灭而有名色灭。'
"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时识不存在?由什么灭而有识灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'行不存在时识不存在,由行灭而有识灭。'
"诸比丘,于是毗婆尸菩萨又思惟:'什么不存在时行不存在?由什么灭而有行灭?'诸比丘,于是毗婆尸菩萨经如理作意,以智慧通达:'无明不存在时行不存在,由无明灭而有行灭。'
"如是,由无明灭而行灭;由行灭而识灭...如是此全苦蕴灭。'灭,灭',诸比丘,对于毗婆尸菩萨,于前所未闻之法,生起眼、生起智、生起慧、生起明、生起光。"第四。
(对于七佛也应如是广说)
5. 尸弃经
5. 诸比丘,尸弃世尊、阿罗汉、正等正觉者...
6. 毗舍婆经
6. 诸比丘,毗舍婆世尊、阿罗汉、正等正觉者...
7. 拘留孙经

7. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa…pe….

8. Koṇāgamanasuttaṃ

8. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa…pe….

9. Kassapasuttaṃ

9. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa…pe….

10. Gotamasuttaṃ

10. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’’’ti?

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇa’nti ? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa’’’nti.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho sati jāti hoti…pe… bhavo… upādānaṃ… taṇhā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā honti, kiṃpaccayā saṅkhārā’ti? Tassa mayhaṃ, bhikkhave , yoniso manasikārā ahu paññāya abhisamayo – ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’’’ti.

‘‘Iti hidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’’’ti.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho asati jāti na hoti…pe… bhavo… upādānaṃ… taṇhā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’’’ti.

‘‘Iti hidaṃ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti. Dasamo.

Buddhavaggo paṭhamo.

Tassuddānaṃ –

Desanā vibhaṅgapaṭipadā ca,

Vipassī sikhī ca vessabhū;

Kakusandho koṇāgamano kassapo,

Mahāsakyamuni ca gotamoti.

2. Āhāravaggo

1. Āhārasuttaṃ



7. 诸比丘,拘留孙世尊、阿罗汉、正等正觉者...
8. 拘那含经
8. 诸比丘,拘那含世尊、阿罗汉、正等正觉者...
9. 迦叶经
9. 诸比丘,迦叶世尊、阿罗汉、正等正觉者...
10. 乔达摩经
10. "诸比丘,在我正等正觉之前,当还是菩萨时,如是思惟:'这个世界确实陷入困境,有生、老、死、离去、再生。然而,对于这个老死之苦,却不知出离之道。何时才能了知这老死之苦的出离之道呢?'
"诸比丘,我又思惟:'有什么存在时老死存在?缘于什么而有老死?'诸比丘,我经如理作意,以智慧通达:'有生存在时老死存在,缘生而有老死。'
"诸比丘,我又思惟:'有什么存在时生存在...有...取...爱...受...触...六入...名色...识...行存在?缘于什么而有行?'诸比丘,我经如理作意,以智慧通达:'有无明存在时行存在,缘无明而有行。'
"如是,缘无明有行;缘行有识...如是此全苦蕴集起。'集起,集起',诸比丘,对于我,于前所未闻之法,生起眼、生起智、生起慧、生起明、生起光。
"诸比丘,我又思惟:'什么不存在时老死不存在?由什么灭而有老死灭?'诸比丘,我经如理作意,以智慧通达:'生不存在时老死不存在,由生灭而有老死灭。'
"诸比丘,我又思惟:'什么不存在时生不存在...有...取...爱...受...触...六入...名色...识...行不存在?由什么灭而有行灭?'诸比丘,我经如理作意,以智慧通达:'无明不存在时行不存在,由无明灭而有行灭。'
"如是,由无明灭而行灭;由行灭而识灭...如是此全苦蕴灭。'灭,灭',诸比丘,对于我,于前所未闻之法,生起眼、生起智、生起慧、生起明、生起光。"第十。
佛陀品第一
其摄颂:
说法、分别与道,
毗婆尸、尸弃与毗舍婆;
拘留孙、拘那含、迦叶,
大释迦牟尼乔达摩。
2. 食品
1. 食经

11. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme…pe… etadavoca – ‘‘cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro [kabaḷiṃkāro (sī. pī.), kavaḷīkāro (syā. kaṃ.)] āhāro – oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya’’.

‘‘Ime, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ. Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ. Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ. Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

‘‘Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Paṭhamaṃ.

2. Moḷiyaphaggunasuttaṃ



11. 如是我闻。一时，世尊住舍卫城(现今印度北方邦斯拉瓦斯蒂县)祇树给孤独园...如是说："诸比丘，有四种食，为已生有情的存续，或为将生有情的资助。何为四种？粗或细的段食为第一，触为第二，意思为第三，识为第四。诸比丘，这四种食是为已生有情的存续，或为将生有情的资助。"
"诸比丘，这四种食以何为因，以何为集，以何为生，以何为源？这四种食以爱为因，以爱为集，以爱为生，以爱为源。诸比丘，这爱又以何为因，以何为集，以何为生，以何为源？爱以受为因，以受为集，以受为生，以受为源。诸比丘，这受又以何为因，以何为集，以何为生，以何为源？受以触为因，以触为集，以触为生，以触为源。诸比丘，这触又以何为因，以何为集，以何为生，以何为源？触以六入为因，以六入为集，以六入为生，以六入为源。诸比丘，这六入又以何为因，以何为集，以何为生，以何为源？六入以名色为因，以名色为集，以名色为生，以名色为源。诸比丘，这名色又以何为因，以何为集，以何为生，以何为源？名色以识为因，以识为集，以识为生，以识为源。诸比丘，这识又以何为因，以何为集，以何为生，以何为源？识以行为因，以行为集，以行为生，以行为源。诸比丘，这些行又以何为因，以何为集，以何为生，以何为源？行以无明为因，以无明为集，以无明为生，以无明为源。
"如是，诸比丘，缘无明有行；缘行有识...如是此全苦蕴集起。由无明的无余离灭而行灭；由行灭而识灭...如是此全苦蕴灭。"第一。
2. 摩利耶伐蹉经

12. Sāvatthiyaṃ viharati…pe… ‘‘cattārome , bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro – oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā’’ti.

Evaṃ vutte, āyasmā moḷiyaphagguno bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, viññāṇāhāraṃ āhāretī’’ti? ‘‘No kallo pañho’’ti bhagavā avoca – ‘‘‘āhāretī’ti ahaṃ na vadāmi. ‘Āhāretī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho – ‘ko nu kho, bhante, āhāretī’ti ? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya – ‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo, tasmiṃ bhūte sati saḷāyatanaṃ, saḷāyatanapaccayā phasso’’’ti.

‘‘Ko nu kho, bhante, phusatī’’ti? ‘‘No kallo pañho’’ti bhagavā avoca – ‘‘‘phusatī’ti ahaṃ na vadāmi. ‘Phusatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho – ‘ko nu kho, bhante, phusatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya – ‘kiṃpaccayā nu kho, bhante, phasso’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’’’ti.

‘‘Ko nu kho, bhante, vedayatī’’ti [vediyatīti (sī. pī. ka.)]? ‘‘No kallo pañho’’ti bhagavā avoca – ‘‘‘vedayatī’ti ahaṃ na vadāmi. ‘Vedayatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho – ‘ko nu kho, bhante, vedayatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya – ‘kiṃpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘phassapaccayā vedanā, vedanāpaccayā taṇhā’’’ti.

‘‘Ko nu kho, bhante, tasatī’’ti [taṇhīyatīti (sī. syā. kaṃ.)]? ‘‘No kallo pañho’’ti bhagavā avoca – ‘‘‘tasatī’ti ahaṃ na vadāmi . ‘Tasatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho – ‘ko nu kho, bhante, tasatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya – ‘kiṃpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘vedanāpaccayā taṇhā, taṇhāpaccayā upādāna’’’nti.

‘‘Ko nu kho, bhante, upādiyatī’’ti? ‘‘No kallo pañho’’ti bhagavā avoca – ‘‘‘upādiyatī’ti ahaṃ na vadāmi. ‘Upādiyatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho – ‘ko nu kho, bhante, upādiyatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya – ‘kiṃpaccayā nu kho, bhante, upādāna’nti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo’ti…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Channaṃ tveva, phagguna, phassāyatanānaṃ asesavirāganirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Dutiyaṃ.

3. Samaṇabrāhmaṇasuttaṃ



12. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,有四种食,为已生有情的存续,或为将生有情的资助。何为四种?粗或细的段食为第一,触为第二,意思为第三,识为第四。诸比丘,这四种食是为已生有情的存续,或为将生有情的资助。"
如是说已,尊者摩利耶伐蹉对世尊如是说:"大德,谁食识食?"世尊说:"此非如法之问。我不说'有人食'。若我说'有人食',则此问是如法的:'大德,谁食?'我不如是说。我不如是说时,若有人如是问:'大德,识食是为了什么?'此是如法之问。对此,如法的回答是:'识食是未来再有再生的缘,当其存在时,有六入,缘六入有触。'"
"大德,谁触?"世尊说:"此非如法之问。我不说'有人触'。若我说'有人触',则此问是如法的:'大德,谁触?'我不如是说。我不如是说时,若有人如是问:'大德,缘什么有触?'此是如法之问。对此,如法的回答是:'缘六入有触,缘触有受。'"
"大德,谁受?"世尊说:"此非如法之问。我不说'有人受'。若我说'有人受',则此问是如法的:'大德,谁受?'我不如是说。我不如是说时,若有人如是问:'大德,缘什么有受?'此是如法之问。对此,如法的回答是:'缘触有受,缘受有爱。'"
"大德,谁爱?"世尊说:"此非如法之问。我不说'有人爱'。若我说'有人爱',则此问是如法的:'大德,谁爱?'我不如是说。我不如是说时,若有人如是问:'大德,缘什么有爱?'此是如法之问。对此,如法的回答是:'缘受有爱,缘爱有取。'"
"大德,谁取?"世尊说:"此非如法之问。我不说'有人取'。若我说'有人取',则此问是如法的:'大德,谁取?'我不如是说。我不如是说时,若有人如是问:'大德,缘什么有取?'此是如法之问。对此,如法的回答是:'缘爱有取;缘取有有'...如是此全苦蕴集起。
"伐蹉,由六触处的无余离灭而触灭;由触灭而受灭;由受灭而爱灭;由爱灭而取灭;由取灭而有灭;由有灭而生灭;由生灭而老死、忧悲苦恼忧恼灭。如是此全苦蕴灭。"第二。
3. 沙门婆罗门经

13. Sāvatthiyaṃ viharati…pe… ‘‘ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti; jātiṃ…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti , na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ [brāhmaññatthaṃ (syā. kaṃ.) moggallānabyākaraṇaṃ oloketabbaṃ] vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti; jātiṃ…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Tatiyaṃ.

4. Dutiyasamaṇabrāhmaṇasuttaṃ

14. Sāvatthiyaṃ viharati…pe… ‘‘ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti, katame dhamme nappajānanti, katamesaṃ dhammānaṃ samudayaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti’’?

‘‘Jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti; jātiṃ…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti. Ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti, katame dhamme pajānanti, katamesaṃ dhammānaṃ samudayaṃ pajānanti, katamesaṃ dhammānaṃ nirodhaṃ pajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti?

‘‘Jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti; jātiṃ…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti. Ime dhamme pajānanti , imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Catutthaṃ.

5. Kaccānagottasuttaṃ



13. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,凡是沙门或婆罗门不了知老死,不了知老死集,不了知老死灭,不了知趣向老死灭之道;不了知生...有...取...爱...受...触...六入...名色...识...不了知行,不了知行集,不了知行灭,不了知趣向行灭之道,诸比丘,我不认为他们是沙门中的沙门或婆罗门中的婆罗门,这些尊者们也未能于现法中以自己的智慧证知、实现、成就沙门果或婆罗门果而住。
"诸比丘,凡是沙门或婆罗门了知老死,了知老死集,了知老死灭,了知趣向老死灭之道;了知生...有...取...爱...受...触...六入...名色...识...了知行,了知行集,了知行灭,了知趣向行灭之道,诸比丘,我认为他们是沙门中的沙门、婆罗门中的婆罗门,这些尊者们也能于现法中以自己的智慧证知、实现、成就沙门果和婆罗门果而住。"第三。
4. 第二沙门婆罗门经
14. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,凡是沙门或婆罗门不了知这些法,不了知这些法的集,不了知这些法的灭,不了知趣向这些法灭的道,他们不了知哪些法?不了知哪些法的集?不了知哪些法的灭?不了知趣向哪些法灭的道?"
"他们不了知老死,不了知老死集,不了知老死灭,不了知趣向老死灭之道;不了知生...有...取...爱...受...触...六入...名色...识...不了知行,不了知行集,不了知行灭,不了知趣向行灭之道。他们不了知这些法,不了知这些法的集,不了知这些法的灭,不了知趣向这些法灭的道。诸比丘,我不认为他们是沙门中的沙门或婆罗门中的婆罗门,这些尊者们也未能于现法中以自己的智慧证知、实现、成就沙门果或婆罗门果而住。
"诸比丘,凡是沙门或婆罗门了知这些法,了知这些法的集,了知这些法的灭,了知趣向这些法灭的道,他们了知哪些法?了知哪些法的集?了知哪些法的灭?了知趣向哪些法灭的道?"
"他们了知老死,了知老死集,了知老死灭,了知趣向老死灭之道;了知生...有...取...爱...受...触...六入...名色...识...了知行,了知行集,了知行灭,了知趣向行灭之道。他们了知这些法,了知这些法的集,了知这些法的灭,了知趣向这些法灭的道。诸比丘,我认为他们是沙门中的沙门、婆罗门中的婆罗门,这些尊者们也能于现法中以自己的智慧证知、实现、成就沙门果和婆罗门果而住。"第四。
5. 迦旃延经

15. Sāvatthiyaṃ viharati. Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kaccānagotto bhagavantaṃ etadavoca – ‘‘‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sammādiṭṭhi hotī’’ti?

‘‘Dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena – atthitañceva natthitañca. Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti. Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti. Upayupādānābhinivesavinibandho [upāyupādānābhinivesavinibandho (sī. syā. kaṃ. pī.)] khvāyaṃ, kaccāna, loko yebhuyyena. Tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti – ‘attā me’ti. ‘Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti. Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.

‘‘‘Sabbaṃ atthī’ti kho, kaccāna, ayameko anto. ‘Sabbaṃ natthī’ti ayaṃ dutiyo anto. Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti. Pañcamaṃ.

6. Dhammakathikasuttaṃ

16. Sāvatthiyaṃ …pe… atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī’’ti?

‘‘Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāya.

‘‘Jātiyā ce bhikkhu…pe… bhavassa ce bhikkhu… upādānassa ce bhikkhu… taṇhāya ce bhikkhu… vedanāya ce bhikkhu… phassassa ce bhikkhu… saḷāyatanassa ce bhikkhu… nāmarūpassa ce bhikkhu… viññāṇassa ce bhikkhu… saṅkhārānaṃ ce bhikkhu… avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāyā’’ti.

7. Acelakassapasuttaṃ



15. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)。那时,尊者迦旃延来到世尊处,礼敬世尊后,坐在一旁。坐在一旁的尊者迦旃延对世尊如是说:"大德,人们说'正见,正见'。大德,何种程度才算是正见呢?"
"迦旃延,这个世界大多依赖于二边 - 有和无。迦旃延,以正慧如实观察世间集起时,世间的'无'就不存在。迦旃延,以正慧如实观察世间灭时,世间的'有'就不存在。迦旃延,这个世界大多被执取、取着、偏见和束缚所系。若不接近、不执取、不住着这种执取和取着、心的坚持、偏见和潜在倾向,不认为'这是我的我',则'只有苦生起而生起,只有苦灭去而灭去',对此无疑惑、无犹豫,在此有不依他的智。迦旃延,这就是正见。
"迦旃延,'一切都存在'是一个极端。'一切都不存在'是第二个极端。迦旃延,如来不近这两个极端,而以中道说法:'缘无明有行;缘行有识...如是此全苦蕴集起。由无明的无余离灭而行灭;由行灭而识灭...如是此全苦蕴灭。'"第五。
6. 说法者经
16. 舍卫城(现今印度北方邦斯拉瓦斯蒂县)...那时,一位比丘来到世尊处,礼敬世尊后,坐在一旁。坐在一旁的那位比丘对世尊如是说:"大德,人们说'说法者,说法者'。大德,何种程度才算是说法者呢?"
"比丘,若为厌离、离欲、灭尽老死而说法,可称为'说法比丘'。比丘,若为厌离、离欲、灭尽老死而修行,可称为'法随法行比丘'。比丘,若由厌离、离欲、灭尽老死而无取解脱,可称为'现法证得涅槃比丘'。
"比丘,若为厌离、离欲、灭尽生...有...取...爱...受...触...六入...名色...识...行...若为厌离、离欲、灭尽无明而说法,可称为'说法比丘'。比丘,若为厌离、离欲、灭尽无明而修行,可称为'法随法行比丘'。比丘,若由厌离、离欲、灭尽无明而无取解脱,可称为'现法证得涅槃比丘'。"
7. 阿支罗迦叶经

17. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Addasā kho acelo kassapo bhagavantaṃ dūratova āgacchantaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca – ‘‘puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva [kiñcideva (ka.)] desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti.

‘‘Akālo kho tāva, kassapa, pañhassa; antaragharaṃ paviṭṭhamhā’’ti. Dutiyampi kho acelo kassapo bhagavantaṃ etadavoca ‘‘puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Akālo kho tāva, kassapa, pañhassa; antaragharaṃ paviṭṭhamhā’’ti. Tatiyampi kho acelo kassapo…pe… antaragharaṃ paviṭṭhamhāti. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘na kho pana mayaṃ bhavantaṃ gotamaṃ bahudeva pucchitukāmā’’ti. ‘‘Puccha, kassapa, yadākaṅkhasī’’ti.

‘‘Kiṃ nu kho, bho gotama, ‘sayaṃkataṃ dukkha’nti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ pana, bho gotama, paraṃkataṃ dukkha’nti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkha’nti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ pana bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkha’nti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ nu kho, bho gotama, natthi dukkha’nti? ‘Na kho, kassapa, natthi dukkhaṃ. Atthi kho, kassapa, dukkha’nti. ‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti, na passatī’ti. ‘Na khvāhaṃ, kassapa, dukkhaṃ na jānāmi, na passāmi. Jānāmi khvāhaṃ, kassapa, dukkhaṃ; passāmi khvāhaṃ, kassapa, dukkha’’’nti.

‘‘Ki nu kho, bho gotama, ‘sayaṃkataṃ dukkha’nti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ pana, bho gotama, paraṃkataṃ dukkha’nti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkha’nti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkha’nti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ nu kho, bho gotama, natthi dukkha’nti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṃ , atthi kho, kassapa, dukkha’nti vadesi. ‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, kassapa, dukkhaṃ na jānāmi na passāmi. Jānāmi khvāhaṃ, kassapa, dukkhaṃ; passāmi khvāhaṃ, kassapa, dukkha’nti vadesi. Ācikkhatu ca [ayaṃ cakāro sī. potthake natthi] me, bhante, bhagavā dukkhaṃ. Desetu ca [ayaṃ cakāro sī. potthake natthi] me, bhante, bhagavā dukkha’’nti.

‘‘‘So karoti so paṭisaṃvedayatī’ti [paṭisaṃvediyatīti (sī. pī. ka.)] kho, kassapa, ādito sato ‘sayaṃkataṃ dukkha’nti iti vadaṃ sassataṃ etaṃ pareti. ‘Añño karoti añño paṭisaṃvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṃkataṃ dukkha’nti iti vadaṃ ucchedaṃ etaṃ pareti. Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti.

Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya…pe… cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.


17. 如是我闻。一时,世尊住王舍城(现今印度比哈尔邦巴特那市)竹林栗鼠feeding ground。那时,世尊在上午穿好衣服,拿着钵和衣,进入王舍城乞食。裸行者迦叶远远地看见世尊走来。看见后,他走近世尊。走近后,与世尊互相问候。互相寒暄、叙述值得纪念的话后,站在一旁。站在一旁的裸行者迦叶对世尊如是说:"我们想问乔达摩尊者一些问题,如果乔达摩尊者允许回答问题的话。"
"迦叶,现在不是提问的时候;我们已进入村中。"裸行者迦叶第二次对世尊如是说:"我们想问乔达摩尊者一些问题,如果乔达摩尊者允许回答问题的话。""迦叶,现在不是提问的时候;我们已进入村中。"裸行者迦叶第三次...我们已进入村中。如是说时,裸行者迦叶对世尊如是说:"我们并不想问乔达摩尊者很多问题。""迦叶,你想问什么就问吧。"
"乔达摩尊者,苦是自作的吗?""迦叶,不要这样说。""那么,乔达摩尊者,苦是他作的吗?""迦叶,不要这样说。""乔达摩尊者,苦是自作和他作的吗?""迦叶,不要这样说。""那么,乔达摩尊者,苦是非自作非他作,无因生的吗?""迦叶,不要这样说。""乔达摩尊者,没有苦吗?""迦叶,不是没有苦。迦叶,是有苦的。""那么,乔达摩尊者不知不见苦吗?""迦叶,我不是不知不见苦。迦叶,我知苦;迦叶,我见苦。"
"乔达摩尊者,当被问'苦是自作的吗?'时,你说'迦叶,不要这样说'。当被问'苦是他作的吗?'时,你说'迦叶,不要这样说'。当被问'苦是自作和他作的吗?'时,你说'迦叶,不要这样说'。当被问'苦是非自作非他作,无因生的吗?'时,你说'迦叶,不要这样说'。当被问'没有苦吗?'时,你说'迦叶,不是没有苦。迦叶,是有苦的'。当被问'那么,乔达摩尊者不知不见苦吗?'时,你说'迦叶,我不是不知不见苦。迦叶,我知苦;迦叶,我见苦'。大德,请世尊为我解说苦。大德,请世尊为我教导苦。"
"迦叶,'作者即受者'这种说法,从一开始就认为'苦是自作的',这落入常见。迦叶,'一人作另一人受'这种说法,对于被感受所击败的人来说,'苦是他作的',这落入断见。迦叶,如来不近这两个极端,而以中道说法:'缘无明有行;缘行有识...如是此全苦蕴集起。由无明的无余离灭而行灭;由行灭而识灭...如是此全苦蕴灭。'"
如是说已,裸行者迦叶对世尊如是说:"太殊胜了,大德!太殊胜了,大德!大德,就像扶起倒下的东西...有眼的人能看见形色;同样地,世尊以种种方便开示了法。大德,我归依世尊、法和比丘僧。大德,愿我能在世尊座下出家,愿我能受具足戒。"


‘‘Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena [accayena parivuṭṭhaparivāsaṃ (syā. kaṃ. pī. ka.)] (parivutthaparivāsaṃ) āraddhacittā bhikkhū [bhikkhū ākaṅkhamānā (syā. kaṃ. pī. ka.)] pabbājenti upasampādenti bhikkhubhāvāya. Api ca mayā puggalavemattatā viditā’’ti.

‘‘Sace , bhante, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, cattāro māse parivasati. Catunnaṃ māsānaṃ accayena [accayena parivuṭṭhaparivāsaṃ (syā. kaṃ. pī. ka.)] (parivutthaparivāsaṃ) āraddhacittā bhikkhū [bhikkhū ākaṅkhamānā (syā. kaṃ. pī. ka.)] pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi , catunnaṃ vassānaṃ accayena [accayena parivuṭṭhaparivāsaṃ (syā. kaṃ. pī. ka.)] (parivutthaparivāsaṃ) āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā’’ti.

Alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā kassapo arahataṃ ahosīti. Sattamaṃ.

8. Timbarukasuttaṃ



"迦叶,凡是从其他教派来到这个法律中想要出家、想要受具足戒的人,他要四个月观察期。四个月过后,心意已定的比丘们可以让他出家,让他受具足戒成为比丘。不过,我也知道人与人是有差别的。"
"大德,如果从其他教派来到这个法律中想要出家、想要受具足戒的人,他要四个月观察期。四个月过后,心意已定的比丘们可以让他出家,让他受具足戒成为比丘。我愿意观察四年,四年过后,让心意已定的比丘们让我出家,让我受具足戒成为比丘。"
裸行者迦叶得以在世尊座下出家,得以受具足戒。受具足戒不久,尊者迦叶独处、远离、不放逸、热忱、专注地生活,不久便 - 为了善男子正确地从在家到无家的生活 - 证得了无上梵行的目标,于现法中以自己的智慧证知、实现、成就而住。他了知:"生已尽,梵行已立,所作已办,不受后有。"尊者迦叶成为阿罗汉之一。第七。
8. 丁跋卢迦经

18. Sāvatthiyaṃ viharati. Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho timbaruko paribbājako bhagavantaṃ etadavoca –

‘‘‘Kiṃ nu kho, bho gotama, sayaṃkataṃ sukhadukkha’nti? ‘Mā hevaṃ, timbarukā’ti bhagavā avoca. ‘Kiṃ pana, bho gotama, paraṃkataṃ sukhadukkha’nti? ‘Mā hevaṃ, timbarukā’ti bhagavā avoca. ‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca sukhadukkha’nti? ‘Mā hevaṃ, timbarukā’ti bhagavā avoca. ‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkha’nti? ‘Mā hevaṃ, timbarukā’ti bhagavā avoca . ‘Kiṃ nu kho, bho gotama, natthi sukhadukkha’nti? ‘Na kho, timbaruka, natthi sukhadukkhaṃ; atthi kho, timbaruka, sukhadukkha’nti. ‘Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī’ti? ‘Na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi. Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ; passāmi khvāhaṃ, timbaruka, sukhadukkha’’’nti.

‘‘‘Kiṃ nu kho, bho gotama, sayaṃkataṃ sukhadukkha’nti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. ‘Kiṃ pana, bho gotama, paraṃkataṃ sukhadukkha’nti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. ‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca sukhadukkha’nti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. ‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkha’nti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. ‘Kiṃ nu kho, bho gotama, natthi sukhadukkha’nti iti puṭṭho samāno ‘na kho, timbaruka, natthi sukhadukkhaṃ; atthi kho, timbaruka, sukhadukkha’nti vadesi. ‘Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi. Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ; passāmi khvāhaṃ, timbaruka, sukhadukkha’nti vadesi. Ācikkhatu ca me bhavaṃ gotamo sukhadukkhaṃ. Desetu ca me bhavaṃ gotamo sukhadukkha’’nti.

‘‘‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṃkataṃ sukhadukkha’nti evampāhaṃ na vadāmi. ‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṃkataṃ sukhadukkha’nti evampāhaṃ na vadāmi. Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti.

Evaṃ vutte, timbaruko paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Aṭṭhamaṃ.

9. Bālapaṇḍitasuttaṃ



18. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)。那时,游行者丁跋卢迦来到世尊处。来到后,与世尊互相问候。互相寒暄、叙述值得纪念的话后,坐在一旁。坐在一旁的游行者丁跋卢迦对世尊如是说:
"乔达摩尊者,乐苦是自作的吗?""丁跋卢迦,不要这样说。""那么,乔达摩尊者,乐苦是他作的吗?""丁跋卢迦,不要这样说。""乔达摩尊者,乐苦是自作和他作的吗?""丁跋卢迦,不要这样说。""那么,乔达摩尊者,乐苦是非自作非他作,无因生的吗?""丁跋卢迦,不要这样说。""乔达摩尊者,没有乐苦吗?""丁跋卢迦,不是没有乐苦。丁跋卢迦,是有乐苦的。""那么,乔达摩尊者不知不见乐苦吗?""丁跋卢迦,我不是不知不见乐苦。丁跋卢迦,我知乐苦;丁跋卢迦,我见乐苦。"
"乔达摩尊者,当被问'乐苦是自作的吗?'时,你说'丁跋卢迦,不要这样说'。当被问'乐苦是他作的吗?'时,你说'丁跋卢迦,不要这样说'。当被问'乐苦是自作和他作的吗?'时,你说'丁跋卢迦,不要这样说'。当被问'乐苦是非自作非他作,无因生的吗?'时,你说'丁跋卢迦,不要这样说'。当被问'没有乐苦吗?'时,你说'丁跋卢迦,不是没有乐苦。丁跋卢迦,是有乐苦的'。当被问'那么,乔达摩尊者不知不见乐苦吗?'时,你说'丁跋卢迦,我不是不知不见乐苦。丁跋卢迦,我知乐苦;丁跋卢迦,我见乐苦'。请乔达摩尊者为我解说乐苦。请乔达摩尊者为我教导乐苦。"
"丁跋卢迦,'那个受就是那个感受者'这种说法,从一开始就认为'乐苦是自作的',我不这样说。丁跋卢迦,'一种受,另一个感受者'这种说法,对于被感受所击败的人来说,'乐苦是他作的',我也不这样说。丁跋卢迦,如来不近这两个极端,而以中道说法:'缘无明有行;缘行有识...如是此全苦蕴集起。由无明的无余离灭而行灭;由行灭而识灭...如是此全苦蕴灭。'"
如是说已,游行者丁跋卢迦对世尊如是说:"太殊胜了,乔达摩尊者!...我归依乔达摩尊者、法和比丘僧。愿乔达摩尊者接受我为优婆塞,从今日起终生归依。"第八。
9. 愚智经

19. Sāvatthiyaṃ viharati…pe… ‘‘avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ , dvayaṃ paṭicca phasso saḷevāyatanāni [saḷāyatanāni (ka.)], yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena’’.

‘‘Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena’’.

‘‘Tatra , bhikkhave, ko viseso ko adhippayāso [adhippāyo (sī. pī. ka.), adhippāyaso (syā. kaṃ.) adhi + pa + yasu + ṇa + sī = adhippayāso] kiṃ nānākaraṇaṃ paṇḍitassa bālenā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.

‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā. Taṃ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya. Tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Na parimuccati dukkhasmāti vadāmi.

‘‘Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā. Taṃ kissa hetu? Acari, bhikkhave, paṇḍito brahmacariyaṃ sammā dukkhakkhayāya. Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti. So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Parimuccati dukkhasmāti vadāmi. Ayaṃ kho , bhikkhave, viseso , ayaṃ adhippayāso, idaṃ nānākaraṇaṃ paṇḍitassa bālena yadidaṃ brahmacariyavāso’’ti. Navamaṃ.

10. Paccayasuttaṃ



19. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,对于被无明所障、与爱相应的愚人,这个身体是如此生起的。这里有这个身体和外在的名色,这是二法,缘二法有触,有六入处,愚人被这些触所触,或被其中之一所触,而感受乐苦。
"诸比丘,对于被无明所障、与爱相应的智者,这个身体是如此生起的。这里有这个身体和外在的名色,这是二法,缘二法有触,有六入处,智者被这些触所触,或被其中之一所触,而感受乐苦。
"诸比丘,在这里,智者与愚人有什么区别,有什么优劣,有什么不同?"
"大德,我们的法以世尊为根本,以世尊为向导,以世尊为依归。大德,善哉,愿世尊为我们解说这段话的意义。听了世尊的话,比丘们会忆持。"
"那么,诸比丘,你们要听,要好好作意,我要说了。""是的,大德。"那些比丘回答世尊。世尊如是说:
"诸比丘,愚人被无明所障、与爱相应而生起这个身体,那个无明未被愚人断除,那个爱未被耗尽。为什么?诸比丘,因为愚人没有正确地修行梵行以灭尽苦。因此,愚人身坏命终后会再生于身,再生于身后不能解脱生、老、死、忧、悲、苦、恼、恼。我说他不能解脱苦。
"诸比丘,智者被无明所障、与爱相应而生起这个身体,那个无明已被智者断除,那个爱已被耗尽。为什么?诸比丘,因为智者已正确地修行梵行以灭尽苦。因此,智者身坏命终后不会再生于身,不再生于身后能解脱生、老、死、忧、悲、苦、恼、恼。我说他能解脱苦。诸比丘,这就是智者与愚人的区别,这就是优劣,这就是不同,也就是梵行的修习。"第九。
10. 缘经

20. Sāvatthiyaṃ viharati…pe… ‘‘paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṃ. Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha – ‘jātipaccayā, bhikkhave, jarāmaraṇaṃ’’’.

‘‘Bhavapaccayā, bhikkhave, jāti…pe… upādānapaccayā, bhikkhave, bhavo… taṇhāpaccayā, bhikkhave, upādānaṃ… vedanāpaccayā, bhikkhave, taṇhā… phassapaccayā, bhikkhave, vedanā… saḷāyatanapaccayā, bhikkhave, phasso… nāmarūpapaccayā, bhikkhave, saḷāyatanaṃ… viññāṇapaccayā, bhikkhave, nāmarūpaṃ… saṅkhārapaccayā, bhikkhave, viññāṇaṃ… avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti . Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha ‘avijjāpaccayā, bhikkhave, saṅkhārā’. Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā – ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.

‘‘Katame ca, bhikkhave, paṭiccasamuppannā dhammā? Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo. Upādānaṃ bhikkhave…pe… taṇhā, bhikkhave… vedanā, bhikkhave… phasso, bhikkhave… saḷāyatanaṃ, bhikkhave… nāmarūpaṃ, bhikkhave… viññāṇaṃ , bhikkhave… saṅkhārā, bhikkhave… avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.

‘‘Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati – ‘ahosiṃ nu kho ahaṃ [nu khvāhaṃ (syā. kaṃ. pī. ka.)] atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna’nti; aparantaṃ vā upadhāvissati [apadhāvissati (ka.)] – ‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ , kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’nti; etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati – ‘ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gamissatī’ti – netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Tathāhi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṃ sammappaññāya sudiṭṭhā’’ti. Dasamaṃ.

Āhāravaggo dutiyo.

Tassuddānaṃ –

Āhāraṃ phagguno ceva, dve ca samaṇabrāhmaṇā;

Kaccānagotto dhammakathikaṃ, acelaṃ timbarukena ca;

Bālapaṇḍitato ceva, dasamo paccayena cāti.

3. Dasabalavaggo

1. Dasabalasuttaṃ



20. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,我将为你们说缘起和缘生法。你们要听,要好好作意,我要说了。""是的,大德。"那些比丘回答世尊。世尊如是说:
"诸比丘,什么是缘起?诸比丘,缘生有老死。无论如来出世与否,这个界、法住性、法定性、此缘性是存在的。如来证悟它、通达它。证悟、通达后,他解说、教导、安立、开显、分别、阐明它。他说:'你们看!'诸比丘,缘生有老死。
"诸比丘,缘有有生...缘取有有...缘爱有取...缘受有爱...缘触有受...缘六入处有触...缘名色有六入处...缘识有名色...缘行有识...诸比丘,缘无明有行。无论如来出世与否,这个界、法住性、法定性、此缘性是存在的。如来证悟它、通达它。证悟、通达后,他解说、教导、安立、开显、分别、阐明它。他说:'你们看!'诸比丘,缘无明有行。诸比丘,这里的如实性、不虚妄性、不异如性、此缘性,这就是所谓的缘起。
"诸比丘,什么是缘生法?诸比丘,老死是无常的、有为的、缘生的、灭法、坏法、离欲法、灭法。诸比丘,生是无常的、有为的、缘生的、灭法、坏法、离欲法、灭法。诸比丘,有是无常的、有为的、缘生的、灭法、坏法、离欲法、灭法。诸比丘,取...爱...受...触...六入处...名色...识...诸比丘,行...诸比丘,无明是无常的、有为的、缘生的、灭法、坏法、离欲法、灭法。诸比丘,这些称为缘生法。
"诸比丘,当圣弟子以正慧如实善见'这是缘起,这些是缘生法'时,他不会追忆过去:'我过去世存在过吗?我过去世不存在过吗?我过去世是什么?我过去世如何?我过去世是什么后成为什么?'也不会推测未来:'我未来世会存在吗?我未来世不会存在吗?我未来世会是什么?我未来世会如何?我未来世会是什么后成为什么?'也不会对现在内心起疑惑:'我存在吗?我不存在吗?我是什么?我如何?这个有情从哪里来?他将去哪里?'这是不可能的。为什么?因为,诸比丘,圣弟子已以正慧如实善见这缘起和这些缘生法。"第十。
第二 食品品
摄颂:
食品、二月圆、两沙门婆罗门、
迦旃延、说法者、裸行者、丁跋卢迦、
愚智、第十缘。
3. 十力品
1. 十力经

21. Sāvatthiyaṃ viharati…pe… ‘‘dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti – iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo, iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo. Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati. Yadidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Paṭhamaṃ.

2. Dutiyadasabalasuttaṃ

22. Sāvatthiyaṃ viharati…pe… ‘‘dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetti – ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo, iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo. Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati. Yadidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti’’’.

‘‘Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṃ ārabhituṃ – ‘kāmaṃ taco ca nhāru [nahāru (sī. syā. kaṃ. pī.)] ca aṭṭhi ca avasissatu, sarīre upasussatu [avasussatu ma. ni. 2.184] maṃsalohitaṃ. Yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’’’ti.

‘‘Dukkhaṃ , bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ parihāpeti. Āraddhavīriyo ca kho, bhikkhave, sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ paripūreti. Na, bhikkhave, hīnena aggassa patti hoti. Aggena ca kho, bhikkhave, aggassa patti hoti. Maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ, satthā sammukhībhūto. Tasmātiha, bhikkhave, vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. ‘Evaṃ no ayaṃ amhākaṃ pabbajjā avañjhā bhavissati saphalā saudrayā. Yesañca [yesaṃ (sī. syā. kaṃ.), yesaṃ hi (pī. ka.)] mayaṃ paribhuñjāma cīvara-piṇḍapātasenāsana-gilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ. Attatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; paratthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; ubhayatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetu’’nti. Dutiyaṃ.

3. Upanisasuttaṃ



21. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,如来具足十力,具足四无畏,自称最尊贵地位,在众中作狮子吼,转梵轮:'这是色,这是色集,这是色灭;这是受,这是受集,这是受灭;这是想,这是想集,这是想灭;这是行,这是行集,这是行灭;这是识,这是识集,这是识灭。此有故彼有,此生故彼生。此无故彼无,此灭故彼灭。即缘无明有行;缘行有识...如是此全苦蕴集起。由无明的无余离灭而行灭;由行灭而识灭...如是此全苦蕴灭。'"第一。
2. 第二十力经
22. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,如来具足十力,具足四无畏,自称最尊贵地位,在众中作狮子吼,转梵轮:'这是色,这是色集,这是色灭;这是受,这是受集,这是受灭;这是想,这是想集,这是想灭;这是行,这是行集,这是行灭;这是识,这是识集,这是识灭。此有故彼有,此生故彼生;此无故彼无,此灭故彼灭。即缘无明有行;缘行有识...如是此全苦蕴集起。由无明的无余离灭而行灭;由行灭而识灭...如是此全苦蕴灭。'
"诸比丘,我如是善说法,明了、开显、显示、去除覆盖。诸比丘,我如是善说法,明了、开显、显示、去除覆盖,对于以信出家的善男子来说,足以发起精进:'让皮、筋、骨留存,让身体的血肉干枯。凡是人的力量、人的精进、人的努力所能达到的,若不达到,决不停止精进。'
"诸比丘,懈怠者住于苦,与恶不善法混杂,丧失重大利益。诸比丘,精进者住于乐,远离恶不善法,成就重大利益。诸比丘,不以低劣得达最高,而以最高得达最高。诸比丘,这梵行如醍醐,导师现前。因此,诸比丘,你们应当发起精进,为了证得未证得的,为了获得未获得的,为了实现未实现的。'这样,我们的出家将不会空过,将有果报、有利益。我们所受用的衣服、饮食、卧具、医药资具,施主们对我们的布施将有大果报、大利益。'诸比丘,你们应当如是学。诸比丘,或者为了自利,应当以不放逸而成就;或者为了利他,应当以不放逸而成就;或者为了自利利他,应当以不放逸而成就。"第二。
3. 近因经

23. Sāvatthiyaṃ viharati…pe… ‘‘jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti ? Iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā…pe… iti saññā… iti saṅkhārā… iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti. Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti’’.

‘‘Yampissa taṃ, bhikkhave, khayasmiṃ khayeññāṇaṃ, tampi saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, khayeñāṇassa upanisā? ‘Vimuttī’tissa vacanīyaṃ. Vimuttimpāhaṃ [vimuttimpahaṃ (sī. syā. kaṃ.)], bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, vimuttiyā upanisā? ‘Virāgo’tissa vacanīyaṃ. Virāgampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, virāgassa upanisā? ‘Nibbidā’tissa vacanīyaṃ. Nibbidampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, nibbidāya upanisā? ‘Yathābhūtañāṇadassana’ntissa vacanīyaṃ. Yathābhūtañāṇadassanampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā? ‘Samādhī’tissa vacanīyaṃ. Samādhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

‘‘Kā ca, bhikkhave, samādhissa upanisā? ‘Sukha’ntissa vacanīyaṃ. Sukhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, sukhassa upanisā? ‘Passaddhī’tissa vacanīyaṃ. Passaddhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, passaddhiyā upanisā? ‘Pītī’tissa vacanīyaṃ. Pītimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, pītiyā upanisā? ‘Pāmojja’ntissa vacanīyaṃ. Pāmojjampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, pāmojjassa upanisā? ‘Saddhā’tissa vacanīyaṃ. Saddhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

‘‘Kā ca, bhikkhave, saddhāya upanisā? ‘Dukkha’ntissa vacanīyaṃ. Dukkhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, dukkhassa upanisā? ‘Jātī’tissa vacanīyaṃ. Jātimpāhaṃ , bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, jātiyā upanisā? ‘Bhavo’tissa vacanīyaṃ. Bhavampāhaṃ, bhikkhave, saupanisaṃ vadāmi , no anupanisaṃ. Kā ca, bhikkhave, bhavassa upanisā? ‘Upādāna’ntissa vacanīyaṃ. Upādānampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, upādānassa upanisā? ‘Taṇhā’tissa vacanīyaṃ. Taṇhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

‘‘Kā ca, bhikkhave, taṇhāya upanisā? ‘Vedanā’tissa vacanīyaṃ…pe… ‘phasso’tissa vacanīyaṃ… ‘saḷāyatana’ntissa vacanīyaṃ… ‘nāmarūpa’ntissa vacanīyaṃ… ‘viññāṇa’ntissa vacanīyaṃ… ‘saṅkhārā’tissa vacanīyaṃ. Saṅkhārepāhaṃ, bhikkhave, saupanise vadāmi, no anupanise. Kā ca, bhikkhave, saṅkhārānaṃ upanisā? ‘Avijjā’tissa vacanīyaṃ.

‘‘Iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇaṃ, viññāṇūpanisaṃ nāmarūpaṃ, nāmarūpūpanisaṃ saḷāyatanaṃ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṃ upādānaṃ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṃ dukkhaṃ, dukkhūpanisā saddhā, saddhūpanisaṃ pāmojjaṃ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṃ sukhaṃ, sukhūpaniso samādhi, samādhūpanisaṃ yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṃ khayeñāṇaṃ.

‘‘Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe [kussubbhe (sī. syā. kaṃ.), kusubbhe (pī.) ṇvādi 129 suttaṃ oloketabbaṃ] paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṃ paripūrenti.


23. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,我说知者、见者漏尽,非不知者、不见者。诸比丘,知什么、见什么而有漏尽?'这是色,这是色集,这是色灭;这是受...这是想...这是行...这是识,这是识集,这是识灭。'诸比丘,如是知、如是见而有漏尽。"
"诸比丘,对于他在灭尽中的灭尽智,我说是有近因的,不是无近因的。诸比丘,什么是灭尽智的近因?应说是'解脱'。诸比丘,我说解脱也是有近因的,不是无近因的。诸比丘,什么是解脱的近因?应说是'离欲'。诸比丘,我说离欲也是有近因的,不是无近因的。诸比丘,什么是离欲的近因?应说是'厌离'。诸比丘,我说厌离也是有近因的,不是无近因的。诸比丘,什么是厌离的近因?应说是'如实知见'。诸比丘,我说如实知见也是有近因的,不是无近因的。诸比丘,什么是如实知见的近因?应说是'定'。诸比丘,我说定也是有近因的,不是无近因的。
"诸比丘,什么是定的近因?应说是'乐'。诸比丘,我说乐也是有近因的,不是无近因的。诸比丘,什么是乐的近因?应说是'轻安'。诸比丘,我说轻安也是有近因的,不是无近因的。诸比丘,什么是轻安的近因?应说是'喜'。诸比丘,我说喜也是有近因的,不是无近因的。诸比丘,什么是喜的近因?应说是'欢悦'。诸比丘,我说欢悦也是有近因的,不是无近因的。诸比丘,什么是欢悦的近因?应说是'信'。诸比丘,我说信也是有近因的,不是无近因的。
"诸比丘,什么是信的近因?应说是'苦'。诸比丘,我说苦也是有近因的,不是无近因的。诸比丘,什么是苦的近因?应说是'生'。诸比丘,我说生也是有近因的,不是无近因的。诸比丘,什么是生的近因?应说是'有'。诸比丘,我说有也是有近因的,不是无近因的。诸比丘,什么是有的近因?应说是'取'。诸比丘,我说取也是有近因的,不是无近因的。诸比丘,什么是取的近因?应说是'爱'。诸比丘,我说爱也是有近因的,不是无近因的。
"诸比丘,什么是爱的近因?应说是'受'...应说是'触'...应说是'六入处'...应说是'名色'...应说是'识'...应说是'行'。诸比丘,我说行也是有近因的,不是无近因的。诸比丘,什么是行的近因?应说是'无明'。
"如是,诸比丘,无明为近因而有行,行为近因而有识,识为近因而有名色,名色为近因而有六入处,六入处为近因而有触,触为近因而有受,受为近因而有爱,爱为近因而有取,取为近因而有有,有为近因而有生,生为近因而有苦,苦为近因而有信,信为近因而有欢悦,欢悦为近因而有喜,喜为近因而有轻安,轻安为近因而有乐,乐为近因而有定,定为近因而有如实知见,如实知见为近因而有厌离,厌离为近因而有离欲,离欲为近因而有解脱,解脱为近因而有灭尽智。
"诸比丘,譬如在高山上下大雨,水顺着低处流动,充满山谷、裂缝、溪流,山谷、裂缝、溪流充满后,充满小池,小池充满后,充满大池,大池充满后,充满小河,小河充满后,充满大河,大河充满后,充满大海。


‘‘Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇaṃ, viññāṇūpanisaṃ nāmarūpaṃ, nāmarūpūpanisaṃ saḷāyatanaṃ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṃ upādānaṃ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṃ dukkhaṃ, dukkhūpanisā saddhā, saddhūpanisaṃ pāmojjaṃ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṃ sukhaṃ, sukhūpaniso samādhi, samādhūpanisaṃ yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṃ khayeñāṇa’’nti. Tatiyaṃ.

4. Aññatitthiyasuttaṃ

24. Rājagahe viharati veḷuvane. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho āyasmato sāriputtassa etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’nti.

Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ te aññatitthiyā paribbājakā etadavocuṃ –

‘‘Santāvuso, sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti. Idha, panāvuso sāriputta, samaṇo gotamo kiṃvādī kimakkhāyī? Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṃ gotamaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto [vādānuvādo (ka.) dī. ni. 

"诸比丘,正是如此,无明为近因而有行,行为近因而有识,识为近因而有名色,名色为近因而有六入处,六入处为近因而有触,触为近因而有受,受为近因而有爱,爱为近因而有取,取为近因而有有,有为近因而有生,生为近因而有苦,苦为近因而有信,信为近因而有欢悦,欢悦为近因而有喜,喜为近因而有轻安,轻安为近因而有乐,乐为近因而有定,定为近因而有如实知见,如实知见为近因而有厌离,厌离为近因而有离欲,离欲为近因而有解脱,解脱为近因而有灭尽智。"第三。
4. 异学经
24. 住王舍城(现今印度比哈尔邦巴特那市)竹林精舍。那时,尊者舍利弗在上午穿好衣服,拿着钵和衣进入王舍城乞食。尊者舍利弗想:"现在进入王舍城乞食还太早。我不如去异学游行者的园林。"
于是尊者舍利弗来到异学游行者的园林。来到后,与那些异学游行者互相问候。互相寒暄、叙述值得纪念的话后,坐在一旁。坐在一旁的尊者舍利弗,那些异学游行者对他如是说:
"朋友舍利弗,有些沙门婆罗门主张业,说苦是自作的。朋友舍利弗,也有些沙门婆罗门主张业,说苦是他作的。朋友舍利弗,有些沙门婆罗门主张业,说苦是自作和他作的。朋友舍利弗,也有些沙门婆罗门主张业,说苦是非自作非他作,无因生的。朋友舍利弗,在这里,沙门乔达摩说什么?宣说什么?我们如何回答才能如实说沙门乔达摩的观点,不会以不实诽谤沙门乔达摩,如法解说法,不会有任何如法的批评?"

1.381] gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?

‘‘Paṭiccasamuppannaṃ kho, āvuso, dukkhaṃ vuttaṃ bhagavatā. Kiṃ paṭicca? Phassaṃ paṭicca. Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

‘‘Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. Yepi te samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. Yepi te samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti tadapi phassapaccayā. Yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

‘‘Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī’’ti.

Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ imaṃ kathāsallāpaṃ. Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

‘‘Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya. Paṭiccasamuppannaṃ kho, ānanda, dukkhaṃ vuttaṃ mayā. Kiṃ paṭicca? Phassaṃ paṭicca. Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

‘‘Tatrānanda , ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. Yepi te…pe… yepi te…pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

‘‘Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te…pe… yepi te…pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

‘‘Ekamidāhaṃ, ānanda, samayaṃ idheva rājagahe viharāmi veḷuvane kalandakanivāpe. Atha khvāhaṃ, ānanda, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Tassa mayhaṃ, ānanda, etadahosi – ‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’’nti.


"朋友们,世尊说苦是缘生的。缘什么?缘触。如此说就是如实说世尊的观点,不会以不实诽谤世尊,如法解说法,不会有任何如法的批评。
朋友们,那些主张业、说苦是自作的沙门婆罗门,那也是缘触。那些主张业、说苦是他作的沙门婆罗门,那也是缘触。那些主张业、说苦是自作和他作的沙门婆罗门,那也是缘触。那些主张业、说苦是非自作非他作、无因生的沙门婆罗门,那也是缘触。
朋友们,那些主张业、说苦是自作的沙门婆罗门,他们离开触而感受,这是不可能的。那些主张业、说苦是他作的沙门婆罗门,他们离开触而感受,这是不可能的。那些主张业、说苦是自作和他作的沙门婆罗门,他们离开触而感受,这是不可能的。那些主张业、说苦是非自作非他作、无因生的沙门婆罗门,他们离开触而感受,这是不可能的。"
尊者阿难听到尊者舍利弗与那些异学者的这番谈话。尊者阿难在王舍城乞食后,饭后返回,来到世尊处。来到后,礼敬世尊,坐在一旁。坐在一旁的尊者阿难将尊者舍利弗与那些异学者的全部谈话告诉世尊。
"善哉!善哉!阿难,舍利弗如实回答应该如此回答。阿难,我说苦是缘生的。缘什么?缘触。如此说就是如实说我的观点,不会以不实诽谤我,如法解说法,不会有任何如法的批评。
阿难,那些主张业、说苦是自作的沙门婆罗门,那也是缘触。那些...那些...那些主张业、说苦是非自作非他作、无因生的沙门婆罗门,那也是缘触。
阿难,那些主张业、说苦是自作的沙门婆罗门,他们离开触而感受,这是不可能的。那些...那些...那些主张业、说苦是非自作非他作、无因生的沙门婆罗门,他们离开触而感受,这是不可能的。
阿难,有一次我就住在这王舍城竹林栗鼠feeding ground。那时,阿难,我在上午穿好衣服,拿着钵和衣进入王舍城乞食。阿难,我想:'现在进入王舍城乞食还太早。我不如去异学**者的园林。'"


‘‘Atha khvāhaṃ, ānanda, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, ānanda, te aññatitthiyā paribbājakā etadavocuṃ –

‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti. Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti. Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti. Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti. Idha no āyasmā gotamo kiṃvādī kimakkhāyī? Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva āyasmato gotamassa assāma, na ca āyasmantaṃ gotamaṃ abhūtena abbhācikkheyyāma , dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’’’ti?

‘‘Evaṃ vuttāhaṃ, ānanda, te aññatitthiye paribbājake etadavocaṃ – ‘paṭiccasamuppannaṃ kho, āvuso, dukkhaṃ vuttaṃ mayā. Kiṃ paṭicca? Phassaṃ paṭicca. Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’’’ti.

‘‘Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. Yepi te…pe… yepi te…pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

‘‘Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te…pe… yepi te…pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī’’ti. ‘‘Acchariyaṃ bhante, abbhutaṃ bhante ! Yatra hi nāma ekena padena sabbo attho vutto bhavissati. Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā’’ti?

‘‘Tena hānanda, taññevettha paṭibhātū’’ti. ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘jarāmaraṇaṃ, āvuso ānanda, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhava’nti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘jarāmaraṇaṃ kho, āvuso, jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātipabhava’nti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.

‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘jāti panāvuso ānanda, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ .

‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘bhavo panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.

‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – upādānaṃ panāvuso…pe… taṇhā panāvuso…pe… vedanā panāvuso…pe… sace maṃ, bhante, evaṃ puccheyyuṃ – ‘phasso panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti. ‘Channaṃtveva, āvuso, phassāyatanānaṃ asesavirāganirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti. Catutthaṃ.

5. Bhūmijasuttaṃ



"阿难,于是我来到异学游行者的园林。来到后,与那些异学游行者互相问候。互相寒暄、叙述值得纪念的话后,坐在一旁。阿难,坐在一旁的我,那些异学游行者对我如是说:
'朋友乔达摩,有些沙门婆罗门主张业,说苦是自作的。朋友乔达摩,也有些沙门婆罗门主张业,说苦是他作的。朋友乔达摩,有些沙门婆罗门主张业,说苦是自作和他作的。朋友乔达摩,也有些沙门婆罗门主张业,说苦是非自作非他作,无因生的。在这里,尊者乔达摩说什么?宣说什么?我们如何回答才能如实说尊者乔达摩的观点,不会以不实诽谤尊者乔达摩,如法解说法,不会有任何如法的批评?'
阿难,我这样说:'朋友们,我说苦是缘生的。缘什么?缘触。如此说就是如实说我的观点,不会以不实诽谤我,如法解说法,不会有任何如法的批评。'
'朋友们,那些主张业、说苦是自作的沙门婆罗门,那也是缘触。那些...那些...那些主张业、说苦是非自作非他作、无因生的沙门婆罗门,那也是缘触。
朋友们,那些主张业、说苦是自作的沙门婆罗门,他们离开触而感受,这是不可能的。那些...那些...那些主张业、说苦是非自作非他作、无因生的沙门婆罗门,他们离开触而感受,这是不可能的。'"
"大德,真是稀有!大德,真是未曾有!一句话就能说明全部意义。大德,这个意义如果详细解说,是否会更加深奥、显得更加深奥呢?"
"那么,阿难,就由你来解说吧。"
"大德,如果有人这样问我:'朋友阿难,老死以什么为因?以什么为集?以什么为生?以什么为源?'大德,我会这样回答:'朋友,老死以生为因,以生为集,以生为生,以生为源。'大德,我会这样回答。
大德,如果有人这样问我:'朋友阿难,生以什么为因?以什么为集?以什么为生?以什么为源?'大德,我会这样回答:'朋友,生以有为因,以有为集,以有为生,以有为源。'大德,我会这样回答。
大德,如果有人这样问我:'朋友阿难,有以什么为因?以什么为集?以什么为生?以什么为源?'大德,我会这样回答:'朋友,有以取为因,以取为集,以取为生,以取为源。'大德,我会这样回答。
大德,如果有人这样问我:'朋友阿难,取...爱...受...如果有人这样问我:'朋友阿难,触以什么为因?以什么为集?以什么为生?以什么为源?'大德,我会这样回答:'朋友,触以六入处为因,以六入处为集,以六入处为生,以六入处为源。朋友,由于六触处的无余离灭,触灭;由触灭而受灭;由受灭而爱灭;由爱灭而取灭;由取灭而有灭;由有灭而生灭;由生灭而老死、忧悲苦恼绝望灭。如是这整个苦蕴灭。'大德,我会这样回答。"第四。
5. 浮弥经

25. Sāvatthiyaṃ viharati. Atha kho āyasmā bhūmijo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhūmijo āyasmantaṃ sāriputtaṃ etadavoca –

‘‘Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ sukhadukkhaṃ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ sukhadukkhaṃ paññapenti. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca sukhadukkhaṃ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti. Idha no, āvuso sāriputta, bhagavā kiṃvādī kimakkhāyī , kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?

‘‘Paṭiccasamuppannaṃ kho, āvuso, sukhadukkhaṃ vuttaṃ bhagavatā. Kiṃ paṭicca? Phassaṃ paṭicca. Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

‘‘Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā. Yepi te…pe… yepi te…pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā.

‘‘Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te…pe. … yepi te…pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī’’ti.

Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

‘‘Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya. Paṭiccasamuppannaṃ kho, ānanda, sukhadukkhaṃ vuttaṃ mayā. Kiṃ paṭicca? Phassaṃ paṭicca. Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

‘‘Tatrānanda , ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā. Yepi te…pe… yepi te…pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā.

‘‘Tatrānanda , ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te…pe… yepi te…pe… yepi te samaṇabrāhmaṇākammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

‘‘Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayā ca.


25. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)。那时,尊者浮弥在傍晚从独处起来,来到尊者舍利弗处。来到后,与尊者舍利弗互相问候。互相寒暄、叙述值得纪念的话后,坐在一旁。坐在一旁的尊者浮弥对尊者舍利弗如是说:
"朋友舍利弗,有些沙门婆罗门主张业,说乐苦是自作的。朋友舍利弗,也有些沙门婆罗门主张业,说乐苦是他作的。朋友舍利弗,有些沙门婆罗门主张业,说乐苦是自作和他作的。朋友舍利弗,也有些沙门婆罗门主张业,说乐苦是非自作非他作,无因生的。朋友舍利弗,在这里,世尊说什么?宣说什么?我们如何回答才能如实说世尊的观点,不会以不实诽谤世尊,如法解说法,不会有任何如法的批评?"
"朋友,世尊说乐苦是缘生的。缘什么?缘触。如此说就是如实说世尊的观点,不会以不实诽谤世尊,如法解说法,不会有任何如法的批评。
朋友,那些主张业、说乐苦是自作的沙门婆罗门,那也是缘触。那些...那些...那些主张业、说乐苦是非自作非他作、无因生的沙门婆罗门,那也是缘触。
朋友,那些主张业、说乐苦是自作的沙门婆罗门,他们离开触而感受,这是不可能的。那些...那些...那些主张业、说乐苦是非自作非他作、无因生的沙门婆罗门,他们离开触而感受,这是不可能的。"
尊者阿难听到尊者舍利弗与尊者浮弥的这番谈话。于是尊者阿难来到世尊处。来到后,礼敬世尊,坐在一旁。坐在一旁的尊者阿难将尊者舍利弗与尊者浮弥的全部谈话告诉世尊。
"善哉!善哉!阿难,舍利弗如实回答应该如此回答。阿难,我说乐苦是缘生的。缘什么?缘触。如此说就是如实说我的观点,不会以不实诽谤我,如法解说法,不会有任何如法的批评。
阿难,那些主张业、说乐苦是自作的沙门婆罗门,那也是缘触。那些...那些...那些主张业、说乐苦是非自作非他作、无因生的沙门婆罗门,那也是缘触。
阿难,那些主张业、说乐苦是自作的沙门婆罗门,他们离开触而感受,这是不可能的。那些...那些...那些主张业、说乐苦是非自作非他作、无因生的沙门婆罗门,他们离开触而感受,这是不可能的。
阿难,有身时,以身思为因而内生乐苦。阿难,有语时,以语思为因而内生乐苦。阿难,有意时,以意思为因而内生乐苦,以无明为缘。


‘‘Sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa [yaṃpaccayāya (syā. kaṃ.), yaṃpaccayā yaṃ (ka.)] taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Pare vā taṃ [pare vāssa taṃ (sī. pī.), pare vāyataṃ (syā. kaṃ.)], ānanda, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Asampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

‘‘Sāmaṃ vā taṃ, ānanda, vacīsaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Pare vā taṃ, ānanda, vacīsaṅkhāraṃ abhisaṅkharonti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sampajāno vā taṃ, ānanda…pe… asampajāno vā taṃ, ānanda, vacīsaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

‘‘Sāmaṃ vā taṃ, ānanda, manosaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Pare vā taṃ, ānanda, manosaṅkhāraṃ abhisaṅkharonti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sampajāno vā taṃ, ānanda…pe… asampajāno vā taṃ, ānanda, manosaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

‘‘Imesu , ānanda, dhammesu avijjā anupatitā. Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. So mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Khettaṃ taṃ na hoti…pe… vatthu taṃ na hoti…pe… āyatanaṃ taṃ na hoti…pe… adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkha’’nti. Pañcamaṃ.

6. Upavāṇasuttaṃ

26. Sāvatthiyaṃ viharati. Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca –

‘‘Santi, bhante, eke samaṇabrāhmaṇā sayaṃkataṃ dukkhaṃ paññapenti. Santi pana, bhante, eke samaṇabrāhmaṇā paraṃkataṃ dukkhaṃ paññapenti. Santi pana, bhante, eke samaṇabrāhmaṇā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti. Santi pana, bhante, eke samaṇabrāhmaṇā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti. Idha no, bhante, bhagavā kiṃvādī kimakkhāyī kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?

‘‘Paṭiccasamuppannaṃ kho, upavāṇa, dukkhaṃ vuttaṃ mayā. Kiṃ paṭicca? Phassaṃ paṭicca. Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

‘‘Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṃkataṃ dukkhaṃ paññapenti, tadapi phassapaccayā. Yepi te…pe… yepi te…pe… yepi te samaṇabrāhmaṇā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

‘‘Tatra , upavāṇa, ye te samaṇabrāhmaṇā sayaṃkataṃ dukkhaṃ paññapenti, te vata añña phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te…pe… yepi te…pe… yepi te samaṇabrāhmaṇā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī’’ti. Chaṭṭhaṃ.

7. Paccayasuttaṃ



"阿难,或者他自己造作身行,以此为缘而内生乐苦。阿难,或者他人为他造作身行,以此为缘而内生乐苦。阿难,或者他有意识地造作身行,以此为缘而内生乐苦。阿难,或者他无意识地造作身行,以此为缘而内生乐苦。
阿难,或者他自己造作语行,以此为缘而内生乐苦。阿难,或者他人为他造作语行,以此为缘而内生乐苦。阿难,或者他有意识地...或者他无意识地造作语行,以此为缘而内生乐苦。
阿难,或者他自己造作意行,以此为缘而内生乐苦。阿难,或者他人为他造作意行,以此为缘而内生乐苦。阿难,或者他有意识地...或者他无意识地造作意行,以此为缘而内生乐苦。
阿难,在这些法中,无明随行。阿难,由于无明的无余离灭,就没有那个身,以此为缘而内生乐苦。就没有那个语,以此为缘而内生乐苦。就没有那个意,以此为缘而内生乐苦。就没有那个田地...就没有那个基础...就没有那个处...就没有那个事,以此为缘而内生乐苦。"第五。
6. 优波婆那经
26. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)。那时,尊者优波婆那来到世尊处。来到后,礼敬世尊,坐在一旁。坐在一旁的尊者优波婆那对世尊如是说:
"大德,有些沙门婆罗门说苦是自作的。大德,也有些沙门婆罗门说苦是他作的。大德,有些沙门婆罗门说苦是自作和他作的。大德,也有些沙门婆罗门说苦是非自作非他作,无因生的。大德,在这里,世尊说什么?宣说什么?我们如何回答才能如实说世尊的观点,不会以不实诽谤世尊,如法解说法,不会有任何如法的批评?"
"优波婆那,我说苦是缘生的。缘什么?缘触。如此说就是如实说我的观点,不会以不实诽谤我,如法解说法,不会有任何如法的批评。
优波婆那,那些说苦是自作的沙门婆罗门,那也是缘触。那些...那些...那些说苦是非自作非他作、无因生的沙门婆罗门,那也是缘触。
优波婆那,那些说苦是自作的沙门婆罗门,他们离开触而感受,这是不可能的。那些...那些...那些说苦是非自作非他作、无因生的沙门婆罗门,他们离开触而感受,这是不可能的。"第六。
7. 缘经

27. Sāvatthiyaṃ viharati…pe… ‘‘avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Katamañca, bhikkhave, jarāmaraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati jarā. Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo; idaṃ vuccati maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ. Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo; jātinirodhā jarāmaraṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā. Seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

‘‘Katamā ca, bhikkhave, jāti…pe… katamo ca, bhikkhave, bhavo… katamañca, bhikkhave, upādānaṃ… katamā ca, bhikkhave, taṇhā… katamā ca, bhikkhave, vedanā… katamo ca, bhikkhave , phasso… katamañca, bhikkhave, saḷāyatanaṃ… katamañca, bhikkhave, nāmarūpaṃ… katamañca, bhikkhave, viññāṇaṃ…?

‘‘Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā. Avijjāsamudayā saṅkhārasamudayo; avijjānirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ paccayaṃ pajānāti, evaṃ paccayasamudayaṃ pajānāti, evaṃ paccayanirodhaṃ pajānāti, evaṃ paccayanirodhagāminiṃ paṭipadaṃ pajānāti. Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī’’ti. Sattamaṃ.

8. Bhikkhusuttaṃ



27. 住舍卫城(现今印度北方邦斯拉瓦斯蒂县)......"诸比丘,以无明为缘而有行;以行为缘而有识...如是这整个苦蕴集起。
诸比丘,什么是老死?凡是各种有情在各种有情群中的衰老、朽迈、牙齿脱落、头发变白、皮肤变皱、寿命减少、诸根衰退,这称为老。凡是各种有情从各种有情群中的死亡、消逝、破坏、消失、命终、死亡、寿命终结、诸蕴破坏、身体舍弃,这称为死。这就是老和死。诸比丘,这称为老死。由生集而有老死集;由生灭而有老死灭。这八支圣道就是导向老死灭的道路。即:正见、正思惟、正语、正业、正命、正精进、正念、正定。
诸比丘,什么是生...诸比丘,什么是有...诸比丘,什么是取...诸比丘,什么是爱...诸比丘,什么是受...诸比丘,什么是触...诸比丘,什么是六入处...诸比丘,什么是名色...诸比丘,什么是识...?
诸比丘,什么是行?诸比丘,有这三种行:身行、语行、心行。诸比丘,这称为行。由无明集而有行集;由无明灭而有行灭。这八支圣道就是导向行灭的道路。即:正见...正定。
诸比丘,当圣弟子如是了知缘,如是了知缘集,如是了知缘灭,如是了知导向缘灭的道路时,诸比丘,这称为圣弟子具足见,具足观,来到此正法,见此正法,具有有学智,具有有学明,入于法流,具有圣抉择慧,站立于不死之门。"第七。
8. 比丘经

28. Sāvatthiyaṃ viharati…pe… ‘‘tatra kho…pe… idha, bhikkhave, bhikkhu jarāmaraṇaṃ pajānāti, jarāmaraṇasamudayaṃ pajānāti, jarāmaraṇanirodhaṃ pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, jātiṃ pajānāti…pe… bhavaṃ pajānāti… upādānaṃ pajānāti… taṇhaṃ pajānāti… vedanaṃ pajānāti… phassaṃ pajānāti… saḷāyatanaṃ pajānāti… nāmarūpaṃ pajānāti… viññāṇaṃ pajānāti… saṅkhāre pajānāti, saṅkhārasamudayaṃ pajānāti , saṅkhāranirodhaṃ pajānāti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti.

‘‘Katamañca, bhikkhave, jarāmaraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati jarā. Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo; idaṃ vuccati maraṇaṃ. Iti ayaṃ ca jarā idañca maraṇaṃ. Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo; jātinirodhā jarāmaraṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Katamā ca, bhikkhave, jāti…pe… katamo ca, bhikkhave, bhavo… katamañca, bhikkhave, upādānaṃ… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ….

‘‘Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā. Avijjāsamudayā saṅkhārasamudayo; avijjānirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, bhikkhave, bhikkhu evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, evaṃ jātiṃ pajānāti…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ … saṅkhāre… saṅkhārasamudayaṃ… saṅkhāranirodhaṃ… evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti. Ayaṃ vuccati, bhikkhave, bhikkhu diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī’’ti. Aṭṭhamaṃ.

9. Samaṇabrāhmaṇasuttaṃ

29. Sāvatthiyaṃ viharati…pe… ‘‘tatra kho…pe… ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ na parijānanti, jarāmaraṇasamudayaṃ na parijānanti, jarāmaraṇanirodhaṃ na parijānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ na parijānanti, jātiṃ na parijānanti…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre… saṅkhārasamudayaṃ… saṅkhāranirodhaṃ… saṅkhāranirodhagāminiṃ paṭipadaṃ na parijānanti. Na mete, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā. Na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti’’.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ parijānanti, jarāmaraṇasamudayaṃ parijānanti, jarāmaraṇanirodhaṃ parijānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ parijānanti, jātiṃ parijānanti…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre parijānanti , saṅkhārasamudayaṃ parijānanti, saṅkhāranirodhaṃ parijānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ parijānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Navamaṃ.

10. Dutiyasamaṇabrāhmaṇasuttaṃ




住在舍卫城（Sāvatthī）……乃至……"在那里……乃至……"比丘们，在这里，比丘了知老死，了知老死的生起，了知老死的灭尽，了知导向老死灭尽的道路，了知生……乃至……了知有……了知取……了知爱……了知受……了知触……了知六入处……了知名色……了知识……了知行，了知行的生起，了知行的灭尽，了知导向行灭尽的道路。
"比丘们，什么是老死？凡是那些众生在各种众生类别中的衰老、老朽、牙齿脱落、头发变白、皮肤皱纹、寿命损减、诸根衰退 - 这被称为老。凡是那些众生从各种众生类别中的死亡、逝世、破灭、消失、命终、死亡、寿终、诸蕴的分离、身体的舍弃；这被称为死。这就是老和这就是死。比丘们，这被称为老死。由于生的生起而有老死的生起；由于生的灭尽而有老死的灭尽。这八支圣道就是导向老死灭尽的道路。即：正见……乃至……正定。
"比丘们，什么是生……乃至……什么是有……比丘们，什么是取……受……触……六入处……名色……识……
"比丘们，什么是诸行？比丘们，有这三种行 - 身行、语行、心行。比丘们，这些被称为诸行。由于无明的生起而有诸行的生起；由于无明的灭尽而有诸行的灭尽。这八支圣道就是导向诸行灭尽的道路。即：正见……乃至……正定。
"比丘们，当比丘如此了知老死，如此了知老死的生起，如此了知老死的灭尽，如此了知导向老死灭尽的道路，如此了知生……乃至……有……取……爱……受……触……六入处……名色……识……诸行……诸行的生起……诸行的灭尽……如此了知导向诸行灭尽的道路。比丘们，这被称为比丘已成就见，已成就观，已来到这正法，已见到这正法，具足有学智，具足有学明，已入法流，是具有洞察智慧的圣者，正站立于不死之门。"第八。
沙门婆罗门经
住在舍卫城（Sāvatthī）……乃至……"在那里……乃至……"比丘们，凡是沙门或婆罗门不了知老死，不了知老死的生起，不了知老死的灭尽，不了知导向老死灭尽的道路，不了知生……乃至……有……取……爱……受……触……六入处……名色……识……诸行……诸行的生起……诸行的灭尽……不了知导向诸行灭尽的道路。比丘们，这些沙门或婆罗门不被认为是沙门中的沙门或婆罗门中的婆罗门。而且这些尊者们在现法中也没有以自己的智慧证悟、实现、成就沙门果或婆罗门果而安住。"
"比丘们，凡是沙门或婆罗门了知老死，了知老死的生起，了知老死的灭尽，了知导向老死灭尽的道路，了知生……乃至……有……取……爱……受……触……六入处……名色……识……了知诸行，了知诸行的生起，了知诸行的灭尽，了知导向诸行灭尽的道路。比丘们，这些沙门或婆罗门被认为是沙门中的沙门和婆罗门中的婆罗门。而且这些尊者们在现法中以自己的智慧证悟、实现、成就沙门果和婆罗门果而安住。"第九。
第二沙门婆罗门经

30. Sāvatthiyaṃ viharati…pe… ‘‘tatra kho…pe… ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati. Jātiṃ nappajānanti…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati’’.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti ṭhānametaṃ vijjati. Jātiṃ pajānanti…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti. Te vata saṅkhāre samatikkamma ṭhassantīti ṭhānametaṃ vijjatī’’ti. Dasamaṃ.

Dasabalavaggo tatiyo.

Tassuddānaṃ –

Dve dasabalā upanisā ca, aññatitthiyabhūmijo;

Upavāṇo paccayo bhikkhu, dve ca samaṇabrāhmaṇāti.

4. Kaḷārakhattiyavaggo

1. Bhūtasuttaṃ



30. 住在舍卫城（Sāvatthī）……乃至……"在那里……乃至……比丘们，凡是沙门或婆罗门不了知老死，不了知老死的生起，不了知老死的灭尽，不了知导向老死灭尽的道路，他们能超越老死而安住，这是不可能的。不了知生……乃至……有……取……爱……受……触……六入处……名色……识……不了知诸行，不了知诸行的生起，不了知诸行的灭尽，不了知导向诸行灭尽的道路，他们能超越诸行而安住，这是不可能的。"
"比丘们，凡是沙门或婆罗门了知老死，了知老死的生起，了知老死的灭尽，了知导向老死灭尽的道路，他们能超越老死而安住，这是可能的。了知生……乃至……有……取……爱……受……触……六入处……名色……识……了知诸行，了知诸行的生起，了知诸行的灭尽，了知导向诸行灭尽的道路，他们能超越诸行而安住，这是可能的。"第十。
十力品第三。
其摘要：
两个十力，依止，
异学、地主、
优波摩那、缘、比丘，
两个沙门婆罗门。
迦罗刹帝利品
已生经

31. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘vuttamidaṃ, sāriputta, pārāyane [pārāyaṇe (sī.)] ajitapañhe –

‘‘Ye ca saṅkhātadhammāse, ye ca sekkhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti.

‘‘Imassa nu kho, sāriputta, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti? Evaṃ vutte, āyasmā sāriputto tuṇhī ahosi. Dutiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi…pe… dutiyampi kho āyasmā sāriputto tuṇhī ahosi. Tatiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘vuttamidaṃ, sāriputta, pārāyane ajitapañhe –

‘‘Ye ca saṅkhātadhammāse, ye ca sekkhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti.

‘‘Imassa nu kho, sāriputta, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti? Tatiyampi kho āyasmā sāriputto tuṇhī ahosi.

‘‘Bhūtamidanti, sāriputta, passasī’’ti? Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati. Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhante, sekkho hoti.

‘‘Kathañca, bhante, saṅkhātadhammo hoti? Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati. Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti. Evaṃ kho, bhante, saṅkhātadhammo hoti. Iti kho, bhante, yaṃ taṃ vuttaṃ pārāyane ajitapañhe –

‘‘Ye ca saṅkhātadhammāse, ye ca sekkhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti.

‘‘Imassa khvāhaṃ, bhante, saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṃ sammappaññāya passati. Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭippanno hoti. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhāranirodhā yaṃ bhūtaṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, sāriputta, sekkho hoti.

‘‘Kathañca, sāriputta, saṅkhātadhammo hoti? Bhūtamidanti, sāriputta, yathābhūtaṃ sammappaññāya passati. Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññā disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti. Evaṃ kho, sāriputta, saṅkhātadhammo hoti. Iti kho, sāriputta, yaṃ taṃ vuttaṃ pārāyane ajitapañhe –

‘‘Ye ca saṅkhātadhammāse, ye ca sekkhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti.


31. 有一次，世尊住在舍卫城（Sāvatthī）。在那里，世尊对尊者舍利弗说："舍利弗，这是在《彼岸道品》阿耆多问中所说的：
'那些已知法者，和众多学人，
智者，请告诉我，他们的行为。'
舍利弗，这简略所说的意思应如何详细理解？"当这样说时，尊者舍利弗保持沉默。世尊第二次对尊者舍利弗说……乃至……尊者舍利弗第二次保持沉默。世尊第三次对尊者舍利弗说："舍利弗，这是在《彼岸道品》阿耆多问中所说的：
'那些已知法者，和众多学人，
智者，请告诉我，他们的行为。'
舍利弗，这简略所说的意思应如何详细理解？"尊者舍利弗第三次保持沉默。
"舍利弗，你是否看到'这是已生'？""尊者，以如实正慧看到'这是已生'。以如实正慧看到'这是已生'后，为了厌离已生、离欲、灭尽而修行。以如实正慧看到'这是由食而生'。以如实正慧看到'这是由食而生'后，为了厌离由食而生、离欲、灭尽而修行。以如实正慧看到'由于食的灭尽，凡已生者都是灭法'。以如实正慧看到'由于食的灭尽，凡已生者都是灭法'后，为了厌离灭法、离欲、灭尽而修行。尊者，这就是学人。"
"尊者，如何是已知法者？尊者，以如实正慧看到'这是已生'。以如实正慧看到'这是已生'后，通过厌离已生、离欲、灭尽而无取解脱。以如实正慧看到'这是由食而生'。以如实正慧看到'这是由食而生'后，通过厌离由食而生、离欲、灭尽而无取解脱。以如实正慧看到'由于食的灭尽，凡已生者都是灭法'。以如实正慧看到'由于食的灭尽，凡已生者都是灭法'后，通过厌离灭法、离欲、灭尽而无取解脱。尊者，这就是已知法者。尊者，这就是我对《彼岸道品》阿耆多问中所说的：
'那些已知法者，和众多学人，
智者，请告诉我，他们的行为。'
这简略所说的意思如此详细理解。"
"很好，很好，舍利弗。舍利弗，以如实正慧看到'这是已生'。以如实正慧看到'这是已生'后，为了厌离已生、离欲、灭尽而修行。以如实正慧看到'这是由食而生'。以如实正慧看到'这是由食而生'后，为了厌离由食而生、离欲、灭尽而修行。以如实正慧看到'由于食的灭尽，凡已生者都是灭法'。以如实正慧看到'由于食的灭尽，凡已生者都是灭法'后，为了厌离灭法、离欲、灭尽而修行。舍利弗，这就是学人。
"舍利弗，如何是已知法者？舍利弗，以如实正慧看到'这是已生'。以如实正慧看到'这是已生'后，通过厌离已生、离欲、灭尽而无取解脱。以如实正慧看到'这是由食而生'。以如实正慧看到'这是由食而生'后，通过厌离由食而生、离欲、灭尽而无取解脱。以如实正慧看到'由于食的灭尽，凡已生者都是灭法'。以如实正慧看到'由于食的灭尽，凡已生者都是灭法'后，通过厌离灭法、离欲、灭尽而无取解脱。舍利弗，这就是已知法者。舍利弗，这就是在《彼岸道品》阿耆多问中所说的：
'那些已知法者，和众多学人，
智者，请告诉我，他们的行为。'


‘‘Imassa kho sāriputta saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Paṭhamaṃ.

2. Kaḷārasuttaṃ



"舍利弗，这简略所说的意思应如此详细理解。"第一。
2. 迦罗经


32. Sāvatthiyaṃ viharati. Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṃ sāriputtaṃ etadavoca – ‘‘moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattoti. Na hi nūna so āyasmā imasmiṃ dhammavinaye assāsamalatthāti. Tena hāyasmā sāriputto imasmiṃ dhammavinaye assāsaṃ patto’’ti?

‘‘Na khvāhaṃ, āvuso, kaṅkhāmī’’ti. ‘‘Āyatiṃ, panāvuso’’ti?

‘‘Na khvāhaṃ, āvuso, vicikicchāmī’’ti.

Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi . Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca – ‘‘āyasmatā, bhante, sāriputtena aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi – ‘satthā taṃ, āvuso sāriputta, āmantetī’’’ti . ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – ‘‘satthā taṃ, āvuso sāriputta, āmantetī’’ti. ‘‘Evaṃ, āvuso’’ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘saccaṃ kira tayā, sāriputta, aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti? ‘‘Na kho, bhante, etehi padehi etehi byañjanehi attho [attho ca (syā. kaṃ. ka.)] vutto’’ti. ‘‘Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṃ byākaroti, atha kho byākataṃ byākatato daṭṭhabba’’nti. ‘‘Nanu ahampi , bhante, evaṃ vadāmi – ‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’’’ti.

‘‘Sace taṃ, sāriputta, evaṃ puccheyyuṃ – ‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā – khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti. Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī’’ti?

‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā – khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti; evaṃ puṭṭhohaṃ [puṭṭho ahaṃ (syā. kaṃ.), puṭṭhāhaṃ (pī. ka.)], bhante, evaṃ byākareyyaṃ – ‘yaṃnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṃ khīṇāmhīti viditaṃ. Khīṇāmhīti viditvā – khīṇājāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti.

‘‘Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – ‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭho taṃ, sāriputta, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti.

‘‘Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – ‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti ? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti.


32. 住在舍卫城（Sāvatthī）。那时，迦罗刹帝利比丘来到尊者舍利弗所在之处。来到后，与尊者舍利弗互相问候。寒暄礼节过后，坐在一旁。坐在一旁的迦罗刹帝利比丘对尊者舍利弗说："朋友舍利弗，摩利耶伐求那比丘已舍弃学处，回归低劣生活。那位尊者显然未在此法律中获得慰藉。那么尊者舍利弗在此法律中获得慰藉了吗？"
"朋友，我没有疑惑。"
"那么，朋友，对于未来呢？"
"朋友，我没有犹豫。"
于是迦罗刹帝利比丘从座位起身，来到世尊所在之处。来到后，礼敬世尊，坐在一旁。坐在一旁的迦罗刹帝利比丘对世尊说："尊者，尊者舍利弗已宣称证悟 - '我了知：生已尽，梵行已立，所作已办，不受后有'。"
于是世尊对一位比丘说："来，比丘，以我的名义去告诉舍利弗：'朋友舍利弗，导师召唤你'。""是的，尊者。"那位比丘回答世尊后，来到尊者舍利弗所在之处。来到后，对尊者舍利弗说："朋友舍利弗，导师召唤你。""是的，朋友。"尊者舍利弗回答那位比丘后，来到世尊所在之处。来到后，礼敬世尊，坐在一旁。世尊对坐在一旁的尊者舍利弗说："舍利弗，据说你宣称证悟 - '我了知：生已尽，梵行已立，所作已办，不受后有'，这是真的吗？"
"尊者，我并未用这些词句表达这个意思。"
"舍利弗，无论以何种方式，善男子宣称证悟，都应被视为已宣称证悟。"
"尊者，我不是也这样说了吗：'尊者，我并未用这些词句表达这个意思'。"
"舍利弗，如果有人这样问你：'朋友舍利弗，你如何知道、如何见，而宣称证悟 - 我了知：生已尽，梵行已立，所作已办，不受后有？'被这样问到时，舍利弗，你会如何回答？"
"尊者，如果有人这样问我：'朋友舍利弗，你如何知道、如何见，而宣称证悟 - 我了知：生已尽，梵行已立，所作已办，不受后有？'被这样问到时，尊者，我会这样回答：'朋友们，由于生的因已灭尽，我了知：我已灭尽。了知已灭尽后，我了知：生已尽，梵行已立，所作已办，不受后有。'尊者，被这样问到时，我会这样回答。"
"舍利弗，如果有人这样问你：'朋友舍利弗，生以什么为因，以什么为集，以什么为生，以什么为源？'被这样问到时，舍利弗，你会如何回答？"
"尊者，如果有人这样问我：'朋友舍利弗，生以什么为因，以什么为集，以什么为生，以什么为源？'被这样问到时，尊者，我会这样回答：'朋友们，生以有为因，以有为集，以有为生，以有为源。'尊者，被这样问到时，我会这样回答。"
"舍利弗，如果有人这样问你：'朋友舍利弗，有以什么为因，以什么为集，以什么为生，以什么为源？'被这样问到时，舍利弗，你会如何回答？"
"尊者，如果有人这样问我：'朋友舍利弗，有以什么为因，以什么为集，以什么为生，以什么为源？'被这样问到时，尊者，我会这样回答：'朋友们，有以取为因，以取为集，以取为生，以取为源。'尊者，被这样问到时，我会这样回答。"


‘‘Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – ‘upādānaṃ panāvuso…pe… sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti.

‘‘Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – ‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti. Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘tisso kho imā, āvuso, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā kho, āvuso, tisso vedanā aniccā. Yadaniccaṃ taṃ dukkhanti viditaṃ [viditā (ṭīkā)], yā vedanāsu nandī sā na upaṭṭhāsī’ti. Evaṃ, puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti.

‘‘Sādhu sādhu, sāriputta. Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṃkhittena veyyākaraṇāya – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’’’nti.

‘‘Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – ‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā – khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti? Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā – khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṃ viharantaṃ āsavā nānussavanti, attānañca nāvajānāmī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti.

‘‘Sādhu sādhu, sāriputta. Ayampi kho sāriputta, pariyāyo etasseva atthassa saṃkhittena veyyākaraṇāya – ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi, te me pahīnāti na vicikicchāmī’’ti. Idamavoca bhagavā. Idaṃ vatvā sugato uṭṭhāyāsanā vihāraṃ pāvisi.


"舍利弗，如果有人这样问你：'朋友，取……乃至……舍利弗，如果有人这样问你：朋友舍利弗，爱以什么为因，以什么为集，以什么为生，以什么为源？'被这样问到时，舍利弗，你会如何回答？"
"尊者，如果有人这样问我：'朋友舍利弗，爱以什么为因，以什么为集，以什么为生，以什么为源？'被这样问到时，尊者，我会这样回答：'朋友们，爱以受为因，以受为集，以受为生，以受为源。'尊者，被这样问到时，我会这样回答。"
"舍利弗，如果有人这样问你：'朋友舍利弗，你如何知道、如何见，使得对受的欢喜不再生起？'被这样问到时，舍利弗，你会如何回答？"
"尊者，如果有人这样问我：'朋友舍利弗，你如何知道、如何见，使得对受的欢喜不再生起？'被这样问到时，尊者，我会这样回答：'朋友们，有这三种受。哪三种？乐受、苦受、不苦不乐受。朋友们，这三种受是无常的。已知无常即是苦，对受的欢喜不再生起。'尊者，被这样问到时，我会这样回答。"
"很好，很好，舍利弗。舍利弗，这也是简要解释这个意思的一种方式：'凡是被感受的，那都是苦。'"
"舍利弗，如果有人这样问你：'朋友舍利弗，你通过什么解脱而宣称证悟 - 我了知：生已尽，梵行已立，所作已办，不受后有？'被这样问到时，舍利弗，你会如何回答？"
"尊者，如果有人这样问我：'朋友舍利弗，你通过什么解脱而宣称证悟 - 我了知：生已尽，梵行已立，所作已办，不受后有？'被这样问到时，尊者，我会这样回答：'朋友们，我通过内在的解脱，由于一切取的灭尽，如此安住，正如那些安住者，诸漏不再流注，我也不轻视自己。'尊者，被这样问到时，我会这样回答。"
"很好，很好，舍利弗。舍利弗，这也是简要解释这个意思的一种方式：'沙门所说的那些漏，我对它们不再怀疑，我不再犹豫它们已被我断除。'"
世尊说了这些。说完这些后，善逝从座位起身，进入精舍。


Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – ‘‘pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ. Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi – divasaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. Rattiṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. Rattindivaṃ [rattidivaṃ (ka.)] cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi , rattindivampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. Dve rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya…pe… dve rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ…pe… tīṇi rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya…pe… tīṇi rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ…pe… cattāri rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya…pe… cattāri rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ…pe… pañca rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya…pe… pañca rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ…pe… cha rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya…pe… cha rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ…pe… satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī’’ti.

Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca – ‘‘āyasmatā, bhante, sāriputtena sīhanādo nadito – pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ. Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi , tassa mayhaṃ, āvuso, etadahosi – divasaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi; rattiṃ cepi…pe… rattindivaṃ cepi maṃ bhagavā…pe… dve rattindivāni cepi maṃ bhagavā…pe… tīṇi… cattāri… pañca… cha… satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī’’ti.


在那里，当世尊离开不久，尊者舍利弗对比丘们说："朋友们，之前世尊问我第一个问题时，我没有准备好，所以我有些迟疑。但是，朋友们，当世尊赞同我对第一个问题的回答时，我想到：'即使世尊整天用不同的词句、不同的方式问我这个意思，我也能整天用不同的词句、不同的方式向世尊解释这个意思。即使世尊整夜用不同的词句、不同的方式问我这个意思，我也能整夜用不同的词句、不同的方式向世尊解释这个意思。即使世尊整天整夜用不同的词句、不同的方式问我这个意思，我也能整天整夜用不同的词句、不同的方式向世尊解释这个意思。即使世尊连续两天两夜用不同的词句、不同的方式问我这个意思……乃至……我也能连续两天两夜用不同的词句、不同的方式向世尊解释这个意思……乃至……即使世尊连续三天三夜……乃至……四天四夜……乃至……五天五夜……乃至……六天六夜……乃至……七天七夜用不同的词句、不同的方式问我这个意思，我也能连续七天七夜用不同的词句、不同的方式向世尊解释这个意思。'"
于是迦罗刹帝利比丘从座位起身，来到世尊所在之处。来到后，礼敬世尊，坐在一旁。坐在一旁的迦罗刹帝利比丘对世尊说："尊者，尊者舍利弗发出了狮子吼：'朋友们，之前世尊问我第一个问题时，我没有准备好，所以我有些迟疑。但是，朋友们，当世尊赞同我对第一个问题的回答时，我想到：即使世尊整天用不同的词句、不同的方式问我这个意思，我也能整天用不同的词句、不同的方式向世尊解释这个意思；即使整夜……乃至……即使整天整夜……乃至……即使连续两天两夜……乃至……三天三夜……四天四夜……五天五夜……六天六夜……七天七夜用不同的词句、不同的方式问我这个意思，我也能连续七天七夜用不同的词句、不同的方式向世尊解释这个意思。'"


‘‘Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi. Rattiṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṃ byākareyya…pe… rattindivaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, rattindivampi me sāriputto etamatthaṃ byākareyya… dve rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, dve rattindivānipi me sāriputto etamatthaṃ byākareyya… tīṇi rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, tīṇi rattindivānipi me sāriputto etamatthaṃ byākareyya… cattāri rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cattāri rattindivānipi me sāriputto etamatthaṃ byākareyya… pañca rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, pañca rattindivānipi me sāriputto etamatthaṃ byākareyya… cha rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cha rattindivānipi me sāriputto etamatthaṃ byākareyya… satta rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī’’ti. Dutiyaṃ.

3. Ñāṇavatthusuttaṃ



"比丘，舍利弗已经深刻洞悉了法界，由于深刻洞悉法界，即使我整天用不同的词句、不同的方式问舍利弗这个意思，舍利弗也能整天用不同的词句、不同的方式向我解释这个意思。即使我整夜用不同的词句、不同的方式问舍利弗这个意思，舍利弗也能整夜用不同的词句、不同的方式向我解释这个意思……乃至……即使我整天整夜……乃至……连续两天两夜……乃至……三天三夜……乃至……四天四夜……乃至……五天五夜……乃至……六天六夜……乃至……七天七夜用不同的词句、不同的方式问舍利弗这个意思，舍利弗也能连续七天七夜用不同的词句、不同的方式向我解释这个意思。"第二。
3. 智事经

33. Sāvatthiyaṃ…pe… ‘‘catucattārīsaṃ vo, bhikkhave, ñāṇavatthūni desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamāni [katamāni ca (syā. kaṃ. pī. ka.)], bhikkhave, catucattārīsaṃ ñāṇavatthūni? Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ; jātiyā ñāṇaṃ, jātisamudaye ñāṇaṃ, jātinirodhe ñāṇaṃ, jātinirodhagāminiyā paṭipadāya ñāṇaṃ; bhave ñāṇaṃ, bhavasamudaye ñāṇaṃ, bhavanirodhe ñāṇaṃ, bhavanirodhagāminiyā paṭipadāya ñāṇaṃ; upādāne ñāṇaṃ, upādānasamudaye ñāṇaṃ, upādānanirodhe ñāṇaṃ, upādānanirodhagāminiyā paṭipadāya ñāṇaṃ; taṇhāya ñāṇaṃ, taṇhāsamudaye ñāṇaṃ, taṇhānirodhe ñāṇaṃ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṃ; vedanāya ñāṇaṃ, vedanāsamudaye ñāṇaṃ, vedanānirodhe ñāṇaṃ, vedanānirodhagāminiyā paṭipadāya ñāṇaṃ; phasse ñāṇaṃ…pe… saḷāyatane ñāṇaṃ… nāmarūpe ñāṇaṃ… viññāṇe ñāṇaṃ… saṅkhāresu ñāṇaṃ, saṅkhārasamudaye ñāṇaṃ, saṅkhāranirodhe ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ. Imāni vuccanti, bhikkhave, catucattārīsaṃ ñāṇavatthūni.

‘‘Katamañca, bhikkhave, jarāmaraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati jarā. Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo. Idaṃ vuccati maraṇaṃ. Iti ayañca jarā, idañca maraṇaṃ; idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.

‘‘Jātisamudayā jarāmaraṇasamudayo; jātinirodhā jarāmaraṇanirodho; ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ . So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.

‘‘Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abbhaññaṃsu, jarāmaraṇasamudayaṃ abbhaññaṃsu, jarāmaraṇanirodhaṃ abbhaññaṃsu, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbe te evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi.

‘‘Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abhijānissanti, jarāmaraṇasamudayaṃ abhijānissanti, jarāmaraṇanirodhaṃ abhijānissanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbe te evameva abhijānissanti, seyyathāpāhaṃ etarahīti. Idamassa anvaye ñāṇaṃ.

‘‘Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni – dhamme ñāṇañca anvaye ñāṇañca. Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipīti.

‘‘Katamā ca, bhikkhave, jāti…pe… katamo ca, bhikkhave, bhavo… katamañca, bhikkhave, upādānaṃ… katamā ca, bhikkhave taṇhā… katamā ca, bhikkhave, vedanā… katamo ca, bhikkhave, phasso… katamañca, bhikkhave , saḷāyatanaṃ… katamañca, bhikkhave, nāmarūpaṃ … katamañca, bhikkhave, viññāṇaṃ… katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave , saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti. Ime vuccanti, bhikkhave, saṅkhārā.

‘‘Avijjāsamudayā saṅkhārasamudayo; avijjānirodhā saṅkhāranirodho; ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.


33. 在舍卫城（Sāvatthī）……乃至……"比丘们，我将为你们讲说四十四种智事，请听，请好好作意，我将讲说。""是的，尊者。"那些比丘回答世尊。世尊说道：
"比丘们，什么是四十四种智事？关于老死的智，关于老死集的智，关于老死灭的智，关于导向老死灭的道路的智；关于生的智，关于生集的智，关于生灭的智，关于导向生灭的道路的智；关于有的智，关于有集的智，关于有灭的智，关于导向有灭的道路的智；关于取的智，关于取集的智，关于取灭的智，关于导向取灭的道路的智；关于爱的智，关于爱集的智，关于爱灭的智，关于导向爱灭的道路的智；关于受的智，关于受集的智，关于受灭的智，关于导向受灭的道路的智；关于触的智……乃至……关于六入的智……关于名色的智……关于识的智……关于行的智，关于行集的智，关于行灭的智，关于导向行灭的道路的智。比丘们，这些被称为四十四种智事。
"比丘们，什么是老死？对于各种众生在各自的众生类别中，衰老、老朽、牙齿脱落、头发变白、皮肤变皱、寿命减少、诸根衰退，这被称为老。对于各种众生从各自的众生类别中死亡、逝世、破灭、消失、命终、死亡、寿终、诸蕴分散、身体舍弃，这被称为死。比丘们，这老和这死，这被称为老死。
"由于生集而有老死集；由于生灭而有老死灭；这八支圣道就是导向老死灭的道路，即：正见……乃至……正定。
"比丘们，当圣弟子如此了知老死，如此了知老死集，如此了知老死灭，如此了知导向老死灭的道路时，这是他在法上的智。他以这已见、已知、无时、已达、已深入的法，推论过去未来。
"凡是过去世的沙门或婆罗门了知老死，了知老死集，了知老死灭，了知导向老死灭的道路，他们都是这样了知的，就像我现在一样。
"凡是未来世的沙门或婆罗门将了知老死，将了知老死集，将了知老死灭，将了知导向老死灭的道路，他们都将这样了知，就像我现在一样。这是他在类比上的智。
"比丘们，当圣弟子的这两种智 - 法智和类比智 - 变得清净、明晰时，比丘们，这被称为圣弟子具足见，具足观，已到达此正法，见此正法，具有有学智，具有有学明，已入法流，具有圣抉择慧，站在不死之门前。
"比丘们，什么是生……乃至……比丘们，什么是有……比丘们，什么是取……比丘们，什么是爱……比丘们，什么是受……比丘们，什么是触……比丘们，什么是六入……比丘们，什么是名色……比丘们，什么是识……比丘们，什么是行？比丘们，有这三种行 - 身行、语行、心行。比丘们，这些被称为行。
"由于无明集而有行集；由于无明灭而有行灭；这八支圣道就是导向行灭的道路，即：正见……乃至……正定。


‘‘Yato kho, bhikkhave, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti , evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ. So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.

‘‘Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṃsu, saṅkhārasamudayaṃ abbhaññaṃsu, saṅkhāranirodhaṃ abbhaññaṃsu, saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbe te evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi.

‘‘Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṃ abhijānissanti, saṅkhāranirodhaṃ abhijānissanti, saṅkhāranirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbe te evameva abhijānissanti, seyyathāpāhaṃ etarahi. Idamassa anvaye ñāṇaṃ.

‘‘Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni – dhamme ñāṇañca anvaye ñāṇañca. Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī’’ti. Tatiyaṃ.

4. Dutiyañāṇavatthusuttaṃ

34. Sāvatthiyaṃ viharati…pe… ‘‘sattasattari vo, bhikkhave, ñāṇavatthūni desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamāni , bhikkhave, sattasattari ñāṇavatthūni? Jātipaccayā jarāmaraṇanti ñāṇaṃ ; asati jātiyā natthi jarāmaraṇanti ñāṇaṃ; atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ; anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ; yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ.

‘‘Bhavapaccayā jātīti ñāṇaṃ…pe… upādānapaccayā bhavoti ñāṇaṃ… taṇhāpaccayā upādānanti ñāṇaṃ… vedanāpaccayā taṇhāti ñāṇaṃ… phassapaccayā vedanāti ñāṇaṃ… saḷāyatanapaccayā phassoti ñāṇaṃ… nāmarūpapaccayā saḷāyatananti ñāṇaṃ… viññāṇapaccayā nāmarūpanti ñāṇaṃ… saṅkhārapaccayā viññāṇanti ñāṇaṃ; avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ; atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ; anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ; yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ. Imāni vuccanti, bhikkhave, sattasattari ñāṇavatthūnī’’ti. Catutthaṃ.

5. Avijjāpaccayasuttaṃ



"比丘们，当圣弟子如此了知行，如此了知行集，如此了知行灭，如此了知导向行灭的道路时，这是他在法上的智。他以这已见、已知、无时、已达、已深入的法，推论过去未来。
"凡是过去世的沙门或婆罗门了知行，了知行集，了知行灭，了知导向行灭的道路，他们都是这样了知的，就像我现在一样。
"凡是未来世的沙门或婆罗门将了知行，将了知行集，将了知行灭，将了知导向行灭的道路，他们都将这样了知，就像我现在一样。这是他在类比上的智。
"比丘们，当圣弟子的这两种智 - 法智和类比智 - 变得清净、明晰时，比丘们，这被称为圣弟子具足见，具足观，已到达此正法，见此正法，具有有学智，具有有学明，已入法流，具有圣抉择慧，站在不死之门前。"第三。
4. 第二智事经
34. 住在舍卫城（Sāvatthī）……乃至……"比丘们，我将为你们讲说七十七种智事。请听，请好好作意，我将讲说。""是的，尊者。"那些比丘回答世尊。世尊说道：
"比丘们，什么是七十七种智事？由生为缘而有老死的智；无生则无老死的智；过去世由生为缘而有老死的智，无生则无老死的智；未来世由生为缘而有老死的智，无生则无老死的智；那法住智也是灭法、衰法、离贪法、灭法的智。
"由有为缘而有生的智……乃至……由取为缘而有有的智……由爱为缘而有取的智……由受为缘而有爱的智……由触为缘而有受的智……由六入为缘而有触的智……由名色为缘而有六入的智……由识为缘而有名色的智……由行为缘而有识的智……由无明为缘而有行的智，无无明则无行的智；过去世由无明为缘而有行的智，无无明则无行的智；未来世由无明为缘而有行的智，无无明则无行的智；那法住智也是灭法、衰法、离贪法、灭法的智。比丘们，这些被称为七十七种智事。"第四。
5. 无明缘经

35. Sāvatthiyaṃ viharati…pe… ‘‘avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hotī’’ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇa’nti? ‘No kallo pañho’ti bhagavā avoca, ‘katamaṃ jarāmaraṇaṃ , kassa ca panidaṃ jarāmaraṇa’nti iti vā, bhikkhu, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ aññassa ca panidaṃ jarāmaraṇa’nti, iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu , diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘jātipaccayā jarāmaraṇa’’’nti.

‘‘Katamā nu kho, bhante, jāti, kassa ca panāyaṃ jātī’’ti? ‘‘No kallo pañho’’ti bhagavā avoca, ‘‘‘katamā jāti, kassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘bhavapaccayā jātī’’’ti.

‘‘Katamo nu kho, bhante, bhavo, kassa ca panāyaṃ bhavo’’ti? ‘‘No kallo pañho’’ti bhagavā avoca, ‘‘‘katamo bhavo, kassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘upādānapaccayā bhavo’ti…pe… ‘taṇhāpaccayā upādānanti… vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇa’’’nti.

‘‘Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā’’ti? ‘‘No kallo pañho’’ti bhagavā avoca, ‘‘‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā’’’ti.

‘‘Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.

‘‘Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamā jāti, kassa ca panāyaṃ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṃ jāti’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.

‘‘Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. Katamo bhavo…pe… katamaṃ upādānaṃ… katamā taṇhā… katamā vedanā… katamo phasso… katamaṃ saḷāyatanaṃ… katamaṃ nāmarūpaṃ… katamaṃ viññāṇaṃ…pe….


35. 住在舍卫城（Sāvatthī）……乃至……"比丘们，以无明为缘而有行；以行为缘而有识……乃至……如是这整个苦蕴集起。"当这样说时，一位比丘对世尊说："尊者，什么是老死？这老死又是谁的？"世尊说："这不是一个恰当的问题。比丘，如果有人问'什么是老死？这老死又是谁的？'或者有人说'老死是一回事，而这老死是另一个人的'，这两种说法的意思是一样的，只是措辞不同。比丘，如果持有'生命与身体是同一的'这种见解，就不能过梵行生活。比丘，如果持有'生命与身体是不同的'这种见解，也不能过梵行生活。比丘，如来不落入这两个极端，而是以中道说法：'以生为缘而有老死'。"
"尊者，什么是生？这生又是谁的？"世尊说："这不是一个恰当的问题。比丘，如果有人问'什么是生？这生又是谁的？'或者有人说'生是一回事，而这生是另一个人的'，这两种说法的意思是一样的，只是措辞不同。比丘，如果持有'生命与身体是同一的'这种见解，就不能过梵行生活。比丘，如果持有'生命与身体是不同的'这种见解，也不能过梵行生活。比丘，如来不落入这两个极端，而是以中道说法：'以有为缘而有生'。"
"尊者，什么是有？这有又是谁的？"世尊说："这不是一个恰当的问题。比丘，如果有人问'什么是有？这有又是谁的？'或者有人说'有是一回事，而这有是另一个人的'，这两种说法的意思是一样的，只是措辞不同。比丘，如果持有'生命与身体是同一的'这种见解，就不能过梵行生活；比丘，如果持有'生命与身体是不同的'这种见解，也不能过梵行生活。比丘，如来不落入这两个极端，而是以中道说法：'以取为缘而有有'……乃至……'以爱为缘而有取'……'以受为缘而有爱'……'以触为缘而有受'……'以六入为缘而有触'……'以名色为缘而有六入'……'以识为缘而有名色'……'以行为缘而有识'。"
"尊者，什么是行？这些行又是谁的？"世尊说："这不是一个恰当的问题。比丘，如果有人问'什么是行？这些行又是谁的？'或者有人说'行是一回事，而这些行是另一个人的'，这两种说法的意思是一样的，只是措辞不同。比丘，如果持有'生命与身体是同一的'这种见解，就不能过梵行生活；比丘，如果持有'生命与身体是不同的'这种见解，也不能过梵行生活。比丘，如来不落入这两个极端，而是以中道说法：'以无明为缘而有行'。"
"比丘，只有当无明完全离贪灭尽时，那些扭曲、纠缠、动摇的见解，无论是'什么是老死？这老死又是谁的？'或者'老死是一回事，而这老死是另一个人的'，或者'生命与身体是同一的'，或者'生命与身体是不同的'，所有这些见解都会被断除，根除，如同砍倒的棕榈树，成为不存在，未来不再生起。
"比丘，只有当无明完全离贪灭尽时，那些扭曲、纠缠、动摇的见解，无论是'什么是生？这生又是谁的？'或者'生是一回事，而这生是另一个人的'，或者'生命与身体是同一的'，或者'生命与身体是不同的'，所有这些见解都会被断除，根除，如同砍倒的棕榈树，成为不存在，未来不再生起。
"比丘，只有当无明完全离贪灭尽时，那些扭曲、纠缠、动摇的见解，无论是什么是有……乃至……什么是取……什么是爱……什么是受……什么是触……什么是六入……什么是名色……什么是识……乃至……


‘‘Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī’’ti. Pañcamaṃ.

6. Dutiyaavijjāpaccayasuttaṃ

36. Sāvatthiyaṃ viharati…pe… ‘‘avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇa’nti iti vā, bhikkhave , yo vadeyya, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇa’nti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. ‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. ‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘jātipaccayā jarāmaraṇa’’’nti.

‘‘Katamā jāti…pe… katamo bhavo… katamaṃ upādānaṃ… katamā taṇhā… katamā vedanā… katamo phasso… katamaṃ saḷāyatanaṃ… katamaṃ nāmarūpaṃ… katamaṃ viññāṇaṃ… katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. ‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. ‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā’’’ti.

‘‘Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.

‘‘Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. Katamā jāti…pe… katamo bhavo… katamaṃ upādānaṃ… katamā taṇhā… katamā vedanā… katamo phasso… katamaṃ saḷāyatanaṃ… katamaṃ nāmarūpaṃ… katamaṃ viññāṇaṃ… ‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī’’ti. Chaṭṭhaṃ.

7. Natumhasuttaṃ

37. Sāvatthiyaṃ viharati…pe… ‘‘nāyaṃ, bhikkhave, kāyo tumhākaṃ napi aññesaṃ. Purāṇamidaṃ , bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ’’.

‘‘Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti. Sattamaṃ.

8. Cetanāsuttaṃ



"比丘，只有当无明完全离贪灭尽时，那些扭曲、纠缠、动摇的见解，无论是'什么是行？这些行又是谁的？'或者'行是一回事，而这些行是另一个人的'，或者'生命与身体是同一的'，或者'生命与身体是不同的'，所有这些见解都会被断除，根除，如同砍倒的棕榈树，成为不存在，未来不再生起。"第五。
6. 第二无明缘经
36. 住在舍卫城（Sāvatthī）……乃至……"比丘们，以无明为缘而有行；以行为缘而有识……乃至……如是这整个苦蕴集起。
"比丘们，如果有人问'什么是老死？这老死又是谁的？'或者有人说'老死是一回事，而这老死是另一个人的'，这两种说法的意思是一样的，只是措辞不同。比丘们，如果持有'生命与身体是同一的'这种见解，就不能过梵行生活。比丘们，如果持有'生命与身体是不同的'这种见解，也不能过梵行生活。比丘们，如来不落入这两个极端，而是以中道说法：'以生为缘而有老死'。"
"什么是生……乃至……什么是有……什么是取……什么是爱……什么是受……什么是触……什么是六入……什么是名色……什么是识……什么是行？这些行又是谁的？比丘们，如果有人说'行是一回事，而这些行是另一个人的'，这两种说法的意思是一样的，只是措辞不同。比丘们，如果持有'生命与身体是同一的'这种见解，就不能过梵行生活。比丘们，如果持有'生命与身体是不同的'这种见解，也不能过梵行生活。比丘们，如来不落入这两个极端，而是以中道说法：'以无明为缘而有行'。"
"比丘们，只有当无明完全离贪灭尽时，那些扭曲、纠缠、动摇的见解，无论是'什么是老死？这老死又是谁的？'或者'老死是一回事，而这老死是另一个人的'，或者'生命与身体是同一的'，或者'生命与身体是不同的'，所有这些见解都会被断除，根除，如同砍倒的棕榈树，成为不存在，未来不再生起。
"比丘们，只有当无明完全离贪灭尽时，那些扭曲、纠缠、动摇的见解，无论是什么是生……乃至……什么是有……什么是取……什么是爱……什么是受……什么是触……什么是六入……什么是名色……什么是识……'什么是行？这些行又是谁的？'或者'行是一回事，而这些行是另一个人的'；或者'生命与身体是同一的'，或者'生命与身体是不同的'，所有这些见解都会被断除，根除，如同砍倒的棕榈树，成为不存在，未来不再生起。"第六。
7. 非你们所有经
37. 住在舍卫城（Sāvatthī）……乃至……"比丘们，这个身体不是你们的，也不是其他人的。比丘们，这应被视为旧业，是被造作的、被思考的、可感受的。
"在这里，比丘们，多闻圣弟子善于如理作意缘起：'此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。也就是说，以无明为缘而有行；以行为缘而有识……乃至……如是这整个苦蕴集起。只有当无明完全离贪灭尽时，行灭；行灭则识灭……乃至……如是这整个苦蕴灭。'"第七。
8. 思经

38. Sāvatthinidānaṃ . ‘‘Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ [āramaṇametaṃ (?)] hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti. Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti. Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jātijarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā . Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṃ punabbhavābhinibbatti na hoti. Āyatiṃ punabbhavābhinibbattiyā asati āyatiṃ jātijarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Aṭṭhamaṃ.

9. Dutiyacetanāsuttaṃ

39. Sāvatthiyaṃ viharati…pe… ‘‘yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. Nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso; phassapaccayā vedanā…pe… taṇhā… upādānaṃ… bhavo… jāti… jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. Nāmarūpapaccayā saḷāyatanaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā. Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti. Nāmarūpanirodhā saḷāyatananirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Navamaṃ.

10. Tatiyacetanāsuttaṃ

40. Sāvatthiyaṃ viharati…pe… ‘‘yañca , bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti. Natiyā sati āgatigati hoti. Āgatigatiyā sati cutūpapāto hoti. Cutūpapāte sati āyatiṃ jātijarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti. Natiyā sati āgatigati hoti. Āgatigatiyā sati cutūpapāto hoti. Cutūpapāte sati āyatiṃ jātijarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā. Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Dasamaṃ.

Kaḷārakhattiyavaggo catuttho.

Tassuddānaṃ –

Bhūtamidaṃ kaḷārañca, duve ca ñāṇavatthūni;

Avijjāpaccayā ca dve, natumhā cetanā tayoti.

5. Gahapativaggo

1. Pañcaverabhayasuttaṃ



38. 舍卫城因缘。"比丘们，凡是思考的、计划的、潜伏的，这就成为识住立的所缘。有所缘时，识就有立足处。当识在那里立足并生长时，未来就会有再生。当有未来再生时，未来就会有生、老死、忧悲苦恼忧愁。如是这整个苦蕴集起。
"比丘们，如果不思考、不计划，但仍有潜伏，这就成为识住立的所缘。有所缘时，识就有立足处。当识在那里立足并生长时，未来就会有再生。当有未来再生时，未来就会有生老死、忧悲苦恼忧愁。如是这整个苦蕴集起。
"比丘们，当既不思考、也不计划、也不潜伏时，这就不成为识住立的所缘。无所缘时，识就没有立足处。当识不立足且不生长时，未来就不会有再生。当无未来再生时，未来的生老死、忧悲苦恼忧愁就灭。如是这整个苦蕴灭。"第八。
9. 第二思经
39. 住在舍卫城……乃至……"比丘们，凡是思考的、计划的、潜伏的，这就成为识住立的所缘。有所缘时，识就有立足处。当识在那里立足并生长时，就会有名色的降生。以名色为缘而有六入；以六入为缘而有触；以触为缘而有受……乃至……爱……取……有……生……老死、忧悲苦恼忧愁生起。如是这整个苦蕴集起。
"比丘们，如果不思考、不计划，但仍有潜伏，这就成为识住立的所缘。有所缘时，识就有立足处。当识在那里立足并生长时，就会有名色的降生。以名色为缘而有六入……乃至……如是这整个苦蕴集起。
"比丘们，当既不思考、也不计划、也不潜伏时，这就不成为识住立的所缘。无所缘时，识就没有立足处。当识不立足且不生长时，就不会有名色的降生。由名色灭而六入灭……乃至……如是这整个苦蕴灭。"第九。
10. 第三思经
40. 住在舍卫城……乃至……"比丘们，凡是思考的、计划的、潜伏的，这就成为识住立的所缘。有所缘时，识就有立足处。当识在那里立足并生长时，就会有倾向。有倾向时，就会有来去。有来去时，就会有死生。有死生时，未来就会有生、老死、忧悲苦恼忧愁生起。如是这整个苦蕴集起。
"比丘们，如果不思考、不计划，但仍有潜伏，这就成为识住立的所缘。有所缘时，识就有立足处。当识在那里立足并生长时，就会有倾向。有倾向时，就会有来去。有来去时，就会有死生。有死生时，未来就会有生、老死、忧悲苦恼忧愁生起。如是这整个苦蕴集起。
"比丘们，当既不思考、也不计划、也不潜伏时，这就不成为识住立的所缘。无所缘时，识就没有立足处。当识不立足且不生长时，就不会有倾向。无倾向时，就不会有来去。无来去时，就不会有死生。无死生时，未来的生、老死、忧悲苦恼忧愁就灭。如是这整个苦蕴灭。"第十。
迦罗刹帝利品第四终。
其摄颂：
此有、迦罗刹帝利、两种智事、
两种无明缘、非你们所有、三种思。
5. 居士品
1. 五怖畏经

41. Sāvatthiyaṃ viharati. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

‘‘Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’’’ti.

‘‘Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

‘‘Yaṃ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, adinnādānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

‘‘Yaṃ , gahapati, kāmesumicchācārī kāmesumicchācārapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, kāmesumicchācārā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

‘‘Yaṃ, gahapati, musāvādī musāvādapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, musāvādā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

‘‘Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

‘‘Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’’’ti.

‘‘Dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’’ti.

‘‘Saṅghe aveccappasādena samannāgato hoti – ‘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.

‘‘Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

‘‘Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hoti; imassuppādā idaṃ uppajjati, imassa nirodhā idaṃ nirujjhati. Yadidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti. Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.


41. 住在舍卫城。那时,给孤独长者来到世尊处,来到后顶礼世尊,坐在一旁。世尊对坐在一旁的给孤独长者说:
"长者,当圣弟子的五种怖畏怨敌平息,具足四种预流支,以智慧善见、善通达圣理时,他若愿意,可以自己宣说自己:'我已尽地狱,已尽畜生道,已尽饿鬼界,已尽恶趣、堕处、恶道,我是预流者,不堕恶趣,决定趣向正觉。'
"什么是五种怖畏怨敌已平息?长者,杀生者因杀生而在现世招致怖畏怨敌,在来世招致怖畏怨敌,内心感受苦忧。对于离杀生者,这种怖畏怨敌就平息了。
"长者,不与取者因不与取而在现世招致怖畏怨敌,在来世招致怖畏怨敌,内心感受苦忧。对于离不与取者,这种怖畏怨敌就平息了。
"长者,邪淫者因邪淫而在现世招致怖畏怨敌,在来世招致怖畏怨敌,内心感受苦忧。对于离邪淫者,这种怖畏怨敌就平息了。
"长者,妄语者因妄语而在现世招致怖畏怨敌,在来世招致怖畏怨敌,内心感受苦忧。对于离妄语者,这种怖畏怨敌就平息了。
"长者,饮酒放逸者因饮酒放逸而在现世招致怖畏怨敌,在来世招致怖畏怨敌,内心感受苦忧。对于离饮酒放逸者,这种怖畏怨敌就平息了。这五种怖畏怨敌已平息。
"什么是具足四种预流支?在此,长者,圣弟子对佛具足不坏净:'世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'
"对法具足不坏净:'法是世尊善说,现见,无时,来见,导向,智者自知。'
"对僧具足不坏净:'世尊的声闻僧众是善行道,世尊的声闻僧众是正直行道,世尊的声闻僧众是如理行道,世尊的声闻僧众是和敬行道,即四双八辈。这世尊的声闻僧众是应请、应供、应施、应合掌,是世间无上福田。'
"具足圣者所爱戒,不破、不穿、不杂、不染,自在,为智者所赞,不执取,导向定。他具足这四种预流支。
"什么是他以智慧善见、善通达的圣理?在此,长者,圣弟子善于如理作意缘起:'此有故彼有,此生故彼生;此无故彼无,此灭故彼灭。即以无明为缘而有行,以行为缘而有识……乃至……如是这整个苦蕴集起。只有当无明完全离贪灭尽时,行灭;行灭则识灭……乃至……如是这整个苦蕴灭。'这是他以智慧善见、善通达的圣理。


‘‘Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’’’ti.

2. Dutiyapañcaverabhayasuttaṃ

42. Sāvatthiyaṃ viharati…pe… ‘‘yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’’’ti.

‘‘Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ, bhikkhave, pāṇātipātī …pe… yaṃ, bhikkhave, adinnādāyī…pe… yaṃ, bhikkhave, kāmesumicchācārī… yaṃ, bhikkhave, musāvādī… yaṃ, bhikkhave, surāmerayamajjapamādaṭṭhāyī…pe… imāni pañca bhayāni verāni vūpasantāni honti.

‘‘Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, bhikkhave, ariyasāvako buddhe…pe… dhamme… saṅghe… ariyakantehi sīlehi samannāgato hoti. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

‘‘Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho ? Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti…pe… ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

‘‘Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’’’ti. Dutiyaṃ.

3. Dukkhasuttaṃ

43. Sāvatthiyaṃ viharati…pe… ‘‘dukkhassa , bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamo ca, bhikkhave, dukkhassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ kho, bhikkhave, dukkhassa samudayo.

‘‘Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca paṭicca gandhe ca…pe… jivhañca paṭicca rase ca…pe… kāyañca paṭicca phoṭṭhabbe ca…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ kho, bhikkhave, dukkhassa samudayo.

‘‘Katamo ca, bhikkhave, dukkhassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo.

‘‘Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca paṭicca gandhe ca…pe… jivhañca paṭicca rase ca…pe… kāyañca paṭicca phoṭṭhabbe ca…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo’’ti. Tatiyaṃ.

4. Lokasuttaṃ



"长者,当圣弟子的这五种怖畏怨敌平息,具足这四种预流支,以智慧善见、善通达这圣理时,他若愿意,可以自己宣说自己:'我已尽地狱,已尽畜生道,已尽饿鬼界,已尽恶趣、堕处、恶道,我是预流者,不堕恶趣,决定趣向正觉。'"
2. 第二五怖畏经
42. 住在舍卫城……乃至……"比丘们,当圣弟子的五种怖畏怨敌平息,具足四种预流支,以智慧善见、善通达圣理时,他若愿意,可以自己宣说自己:'我已尽地狱,已尽畜生道,已尽饿鬼界,已尽恶趣、堕处、恶道,我是预流者,不堕恶趣,决定趣向正觉。'
"什么是五种怖畏怨敌已平息?比丘们,杀生者……乃至……比丘们,不与取者……乃至……比丘们,邪淫者……比丘们,妄语者……比丘们,饮酒放逸者……乃至……这五种怖畏怨敌已平息。
"什么是具足四种预流支?在此,比丘们,圣弟子对佛……乃至……对法……对僧……具足圣者所爱戒。他具足这四种预流支。
"什么是他以智慧善见、善通达的圣理?在此,比丘们,圣弟子善于如理作意缘起……乃至……这是他以智慧善见、善通达的圣理。
"比丘们,当圣弟子的这五种怖畏怨敌平息,具足这四种预流支,以智慧善见、善通达这圣理时,他若愿意,可以自己宣说自己:'我已尽地狱,已尽畜生道,已尽饿鬼界,已尽恶趣、堕处、恶道,我是预流者,不堕恶趣,决定趣向正觉。'"第二。
3. 苦经
43. 住在舍卫城……乃至……"比丘们,我将为你们讲说苦的集起和灭没。请听,请好好作意,我将讲说。""是的,尊者。"那些比丘回答世尊。世尊说道:
"比丘们,什么是苦的集起?缘眼和色生起眼识。三者和合触。以触为缘生受;以受为缘生爱。比丘们,这是苦的集起。
"缘耳和声生起耳识……乃至……缘鼻和香……乃至……缘舌和味……乃至……缘身和触……乃至……缘意和法生起意识。三者和合触。以触为缘生受;以受为缘生爱。比丘们,这是苦的集起。
"比丘们,什么是苦的灭没?缘眼和色生起眼识。三者和合触。以触为缘生受;以受为缘生爱。就是这爱的无余离贪灭,取灭;取灭则有灭;有灭则生灭;生灭则老死、忧悲苦恼忧愁灭。如是这整个苦蕴灭。比丘们,这是苦的灭没。
"缘耳和声生起耳识……乃至……缘鼻和香……乃至……缘舌和味……乃至……缘身和触……乃至……缘意和法生起意识。三者和合触。以触为缘生受;以受为缘生爱。就是这爱的无余离贪灭,取灭;取灭则有灭;有灭则生灭;生灭则老死、忧悲苦恼忧愁灭。如是这整个苦蕴灭。比丘们,这是苦的灭没。"第三。
4. 世间经

44. Sāvatthiyaṃ viharati…pe… ‘‘lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo.

‘‘Sotañca paṭicca sadde ca…pe… ghānañca paṭicca gandhe ca… jivhañca paṭicca rase ca… kāyañca paṭicca phoṭṭhabbe ca… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā…pe… jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo.

‘‘Katamo ca, bhikkhave, lokassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo.

‘‘Sotañca paṭicca sadde ca…pe… ghānañca paṭicca gandhe ca… jivhañca paṭicca rase ca… kāyañca paṭicca phoṭṭhabbe ca… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo’’ti. Catutthaṃ.

5. Ñātikasuttaṃ

45. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe. Atha kho bhagavā rahogato paṭisallāno imaṃ dhammapariyāyaṃ abhāsi –

‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā, vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Sotañca paṭicca sadde ca…pe… ghānañca paṭicca gandhe ca… jivhañca paṭicca rase ca… kāyañca paṭicca phoṭṭhabbe ca… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Sotañca paṭicca sadde ca…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

Tena kho pana samayena aññataro bhikkhu bhagavato upassuti [upassutiṃ (sī. pī.)] ṭhito hoti. Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ. Disvāna taṃ bhikkhuṃ etadavoca – ‘‘assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāya’’nti? ‘‘Evaṃ, bhante’’ti. ‘‘Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ; pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ; dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Atthasaṃhito ayaṃ [atthasaṃhitoyaṃ (sī. syā. kaṃ.), atthasaṃhitāyaṃ (pī. ka.)], bhikkhu, dhammapariyāyo ādibrahmacariyako’’ti. Pañcamaṃ.

6. Aññatarabrāhmaṇasuttaṃ



44. 住在舍卫城……乃至……"比丘们,我将为你们讲说世间的集起和灭没。请听,请好好作意,我将讲说。""是的,尊者。"那些比丘回答世尊。世尊说道:
"比丘们,什么是世间的集起?缘眼和色生起眼识。三者和合触。以触为缘生受;以受为缘生爱;以爱为缘生取;以取为缘生有;以有为缘生生;以生为缘生老死、忧悲苦恼忧愁。比丘们,这是世间的集起。
"缘耳和声……乃至……缘鼻和香……缘舌和味……缘身和触……缘意和法生起意识。三者和合触。以触为缘生受……乃至……以生为缘生老死、忧悲苦恼忧愁。比丘们,这是世间的集起。
"比丘们,什么是世间的灭没?缘眼和色生起眼识。三者和合触。以触为缘生受;以受为缘生爱。就是这爱的无余离贪灭,取灭;取灭则有灭……乃至……如是这整个苦蕴灭。比丘们,这是世间的灭没。
"缘耳和声……乃至……缘鼻和香……缘舌和味……缘身和触……缘意和法生起意识。三者和合触。以触为缘生受;以受为缘生爱。就是这爱的无余离贪灭,取灭;取灭则有灭……乃至……如是这整个苦蕴灭。比丘们,这是世间的灭没。"第四。
5. 那提迦经
45. 如是我闻。一时,世尊住在那提迦(Ñātika)的砖房中。那时,世尊独处静坐,说了这法门:
"缘眼和色生起眼识。三者和合触。以触为缘生受,以受为缘生爱;以爱为缘生取……乃至……如是这整个苦蕴集起。
"缘耳和声……乃至……缘鼻和香……缘舌和味……缘身和触……缘意和法生起意识。三者和合触。以触为缘生受;以受为缘生爱;以爱为缘生取……乃至……如是这整个苦蕴集起。
"缘眼和色生起眼识。三者和合触。以触为缘生受;以受为缘生爱。就是这爱的无余离贪灭,取灭;取灭则有灭……乃至……如是这整个苦蕴灭。
"缘耳和声……乃至……缘意和法生起意识。三者和合触。以触为缘生受;以受为缘生爱。就是这爱的无余离贪灭,取灭;取灭则有灭……乃至……如是这整个苦蕴灭。"
那时,有一位比丘站在世尊附近偷听。世尊看见那位比丘站在附近偷听。看见后对那位比丘说:"比丘,你听到这法门了吗?""是的,尊者。""比丘,你要学习这法门;比丘,你要精通这法门;比丘,你要记住这法门。比丘,这法门是有意义的,是梵行的基础。"第五。
6. 某婆罗门经

46. Sāvatthiyaṃ viharati. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca –

‘‘Kiṃ nu kho, bho gotama, so karoti so paṭisaṃvedayatī’’ti? ‘‘‘So karoti so paṭisaṃvedayatī’ti kho, brāhmaṇa, ayameko anto’’.

‘‘Kiṃ pana, bho gotama, añño karoti, añño paṭisaṃvedayatī’’ti? ‘‘‘Añño karoti, añño paṭisaṃvedayatī’ti kho, brāhmaṇa, ayaṃ dutiyo anto. Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti.

Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama,…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Chaṭṭhaṃ.

7. Jāṇussoṇisuttaṃ

47. Sāvatthiyaṃ viharati. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

‘‘Kiṃ nu kho, bho, gotama, sabbamatthī’’ti? ‘‘‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto’’.

‘‘Kiṃ pana, bho gotama, sabbaṃ natthī’’ti? ‘‘‘Sabbaṃ natthī’ti kho, brāhmaṇa, ayaṃ dutiyo anto. Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti.

Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ bho gotama…pe… pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.

8. Lokāyatikasuttaṃ

48. Sāvatthiyaṃ viharati. Atha kho lokāyatiko brāhmaṇo yena bhagavā…pe… ekamantaṃ nisinno kho lokāyatiko brāhmaṇo bhagavantaṃ etadavoca –

‘‘Kiṃ nu kho, bho gotama, sabbamatthī’’ti? ‘‘‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṃ lokāyataṃ’’.

‘‘Kiṃ pana, bho gotama, sabbaṃ natthī’’ti? ‘‘‘Sabbaṃ natthī’ti kho, brāhmaṇa, dutiyametaṃ lokāyataṃ’’.

‘‘Kiṃ nu kho, bho gotama, sabbamekatta’’nti? ‘‘‘Sabbamekatta’nti kho, brāhmaṇa, tatiyametaṃ lokāyataṃ’’.

‘‘Kiṃ pana, bho gotama, sabbaṃ puthutta’’nti? ‘‘‘Sabbaṃ puthutta’nti kho, brāhmaṇa, catutthametaṃ lokāyataṃ’’.

‘‘Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti.

Evaṃ vutte, lokāyatiko brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Aṭṭhamaṃ.

9. Ariyasāvakasuttaṃ



46. 住在舍卫城。那时,有一位婆罗门来到世尊处。来到后,与世尊互相问候。互相寒暄后,坐在一旁。坐在一旁的那位婆罗门对世尊说:
"尊者乔达摩,是同一个人造业又受报吗?"世尊说:"婆罗门,'同一个人造业又受报'是一个极端。"
"那么,尊者乔达摩,是一个人造业,另一个人受报吗?"世尊说:"婆罗门,'一个人造业,另一个人受报'是另一个极端。婆罗门,如来不落入这两个极端,而是以中道说法:'以无明为缘而有行;以行为缘而有识……乃至……如是这整个苦蕴集起。只有当无明完全离贪灭尽时,行灭;行灭则识灭……乃至……如是这整个苦蕴灭。'"
当这样说时,那位婆罗门对世尊说:"太妙了,尊者乔达摩!太妙了,尊者乔达摩!……乃至……愿尊者乔达摩从今以后记住我是皈依的优婆塞,终生皈依。"第六。
7. 生闻经
47. 住在舍卫城。那时,生闻婆罗门来到世尊处。来到后,与世尊互相……乃至……坐在一旁的生闻婆罗门对世尊说:
"尊者乔达摩,一切都存在吗?""婆罗门,'一切都存在'是一个极端。"
"那么,尊者乔达摩,一切都不存在吗?""婆罗门,'一切都不存在'是另一个极端。婆罗门,如来不落入这两个极端,而是以中道说法:'以无明为缘而有行;以行为缘而有识……乃至……如是这整个苦蕴集起。只有当无明完全离贪灭尽时,行灭;行灭则识灭……乃至……如是这整个苦蕴灭。'"
当这样说时,生闻婆罗门对世尊说:"太妙了,尊者乔达摩!……乃至……终生皈依。"第七。
8. 顺世论者经
48. 住在舍卫城。那时,一位顺世论者婆罗门来到世尊处……乃至……坐在一旁的顺世论者婆罗门对世尊说:
"尊者乔达摩,一切都存在吗?""婆罗门,'一切都存在'是最主要的顺世论。"
"那么,尊者乔达摩,一切都不存在吗?""婆罗门,'一切都不存在'是第二种顺世论。"
"尊者乔达摩,一切都是一吗?""婆罗门,'一切都是一'是第三种顺世论。"
"那么,尊者乔达摩,一切都是异吗?""婆罗门,'一切都是异'是第四种顺世论。"
"婆罗门,如来不落入这两个极端,而是以中道说法:'以无明为缘而有行;以行为缘而有识……乃至……如是这整个苦蕴集起。只有当无明完全离贪灭尽时,行灭;行灭则识灭……乃至……如是这整个苦蕴灭。'"
当这样说时,那位顺世论者婆罗门对世尊说:"太妙了,尊者乔达摩!……乃至……从今以后记住我是皈依的优婆塞,终生皈依。"第八。
9. 圣弟子经

49. Sāvatthiyaṃ viharati…pe… ‘‘na , bhikkhave, sutavato ariyasāvakassa evaṃ hoti – ‘kiṃ nu kho kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati? (Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti,) [( ) etthantare pāṭhā kesuci potthakesu na dissantīti sī. pī. potthakesu dassitā. tathā sati anantarasuttaṭīkāya sameti] kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’’’ti?

‘‘Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti – ‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. (Avijjāya sati saṅkhārā honti; saṅkhāresu sati viññāṇaṃ hoti;) [( ) etthakesu pāṭhā kesuci potthakesu na dissantīti sī. pī. potthakesu dassitā. tathā sati anantarasuttaṭīkāya sameti] viññāṇe sati nāmarūpaṃ hoti; nāmarūpe sati saḷāyatanaṃ hoti ; saḷāyatane sati phasso hoti; phasse sati vedanā hoti; vedanāya sati taṇhā hoti; taṇhāya sati upādānaṃ hoti; upādāne sati bhavo hoti; bhave sati jāti hoti; jātiyā sati jarāmaraṇaṃ hotī’ti. So evaṃ pajānāti – ‘evamayaṃ loko samudayatī’’’ti.

‘‘Na , bhikkhave, sutavato ariyasāvakassa evaṃ hoti – ‘kiṃ nu kho kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati? (Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti,) [( ) etthantare pāṭhāpi tattha tatheva dassitā] kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti, kismiṃ asati upādānaṃ na hoti, kismiṃ asati bhavo na hoti, kismiṃ asati jāti na hoti, kismiṃ asati jarāmaraṇaṃ na hotī’’’ti?

‘‘Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti – ‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati. (Avijjāya asati saṅkhārā na honti; saṅkhāresu asati viññāṇaṃ na hoti;) [( ) etthantare pāṭhāpi tattha tatheva dassitā] viññāṇe asati nāmarūpaṃ na hoti; nāmarūpe asati saḷāyatanaṃ na hoti…pe… bhavo na hoti… jāti na hoti… jātiyā asati jarāmaraṇaṃ na hotī’ti. So evaṃ pajānāti – ‘evamayaṃ loko nirujjhatī’’’ti.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi…pe… amatadvāraṃ āhacca tiṭṭhati itipī’’ti. Navamaṃ.

10. Dutiyaariyasāvakasuttaṃ



49. 住在舍卫城……乃至……"比丘们,多闻圣弟子不会这样想:'什么存在时什么存在?什么生起时什么生起?[什么存在时行存在?什么存在时识存在?]什么存在时名色存在?什么存在时六入存在?什么存在时触存在?什么存在时受存在?什么存在时爱存在?什么存在时取存在?什么存在时有存在?什么存在时生存在?什么存在时老死存在?'
"比丘们,多闻圣弟子在这方面有不依他人的智慧:'此有故彼有,此生故彼生。[无明有故行有;行有故识有;]识有故名色有;名色有故六入有;六入有故触有;触有故受有;受有故爱有;爱有故取有;取有故有有;有有故生有;生有故老死有。'他如是了知:'这个世间是这样生起的。'
"比丘们,多闻圣弟子不会这样想:'什么不存在时什么不存在?什么灭时什么灭?[什么不存在时行不存在?什么不存在时识不存在?]什么不存在时名色不存在?什么不存在时六入不存在?什么不存在时触不存在?什么不存在时受不存在?什么不存在时爱不存在?什么不存在时取不存在?什么不存在时有不存在?什么不存在时生不存在?什么不存在时老死不存在?'
"比丘们,多闻圣弟子在这方面有不依他人的智慧:'此无故彼无,此灭故彼灭。[无明无故行无;行无故识无;]识无故名色无;名色无故六入无……乃至……有无……生无……生无故老死无。'他如是了知:'这个世间是这样灭的。'
"比丘们,当圣弟子如实了知世间的生起和灭没时,比丘们,这被称为圣弟子具足见……乃至……站在不死之门。"第九。
10. 第二圣弟子经

50. Sāvatthiyaṃ viharati…pe… ‘‘na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti – ‘kiṃ nu kho kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati? Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’’’ti?

‘‘Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti – ‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. Avijjāya sati saṅkhārā honti; saṅkhāresu sati viññāṇaṃ hoti; viññāṇe sati nāmarūpaṃ hoti; nāmarūpe sati saḷāyatanaṃ hoti; saḷāyatane sati phasso hoti; phasse sati vedanā hoti ; vedanāya sati taṇhā hoti; taṇhāya sati upādānaṃ hoti; upādāne sati bhavo hoti; bhave sati jāti hoti; jātiyā sati jarāmaraṇaṃ hotī’ti. So evaṃ pajānāti – ‘evamayaṃ loko samudayatī’’’ti.

‘‘Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti – ‘kiṃ nu kho kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati? Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti…pe… upādānaṃ… bhavo… jāti… kismiṃ asati jarāmaraṇaṃ na hotī’’’ti?

‘‘Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti – ‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati. Avijjāya asati saṅkhārā na honti; saṅkhāresu asati viññāṇaṃ na hoti; viññāṇe asati nāmarūpaṃ na hoti; nāmarūpe asati saḷāyatanaṃ na hoti…pe… jātiyā asati jarāmaraṇaṃ na hotī’ti. So evaṃ pajānāti – ‘evamayaṃ loko nirujjhatī’’’ti.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi , sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī’’ti. Dasamaṃ.

Gahapativaggo pañcamo.

Tassuddānaṃ –

Dve pañcaverabhayā vuttā, dukkhaṃ loko ca ñātikaṃ;

Aññataraṃ jāṇussoṇi ca, lokāyatikena aṭṭhamaṃ;

Dve ariyasāvakā vuttā, vaggo tena pavuccatīti.

6. Dukkhavaggo

1. Parivīmaṃsanasuttaṃ



50. 住在舍卫城……乃至……"比丘们,多闻圣弟子不会这样想:'什么存在时什么存在?什么生起时什么生起?什么存在时行存在?什么存在时识存在?什么存在时名色存在?什么存在时六入存在?什么存在时触存在?什么存在时受存在?什么存在时爱存在?什么存在时取存在?什么存在时有存在?什么存在时生存在?什么存在时老死存在?'
"比丘们,多闻圣弟子在这方面有不依他人的智慧:'此有故彼有,此生故彼生。无明有故行有;行有故识有;识有故名色有;名色有故六入有;六入有故触有;触有故受有;受有故爱有;爱有故取有;取有故有有;有有故生有;生有故老死有。'他如是了知:'这个世间是这样生起的。'
"比丘们,多闻圣弟子不会这样想:'什么不存在时什么不存在?什么灭时什么灭?什么不存在时行不存在?什么不存在时识不存在?什么不存在时名色不存在?什么不存在时六入不存在?什么不存在时触不存在?什么不存在时受不存在?什么不存在时爱不存在……乃至……取……有……生……什么不存在时老死不存在?'
"比丘们,多闻圣弟子在这方面有不依他人的智慧:'此无故彼无,此灭故彼灭。无明无故行无;行无故识无;识无故名色无;名色无故六入无……乃至……生无故老死无。'他如是了知:'这个世间是这样灭的。'
"比丘们,当圣弟子如实了知世间的生起和灭没时,比丘们,这被称为圣弟子具足见,具足观,来到此正法,见此正法,具有有学智,具有有学明,入于法流,具有抉择智慧的圣者,站在不死之门。"第十。
居士品第五终。
其摄颂:
两个五怖畏已说,苦、世间和那提迦,
某婆罗门和生闻,以顺世论者为第八,
两个圣弟子已说,以此称为此品。
6. 苦品
1. 周遍思惟经

51. 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 –

‘‘Kittāvatā nu kho, bhikkhave, bhikkhū parivīmaṃsamāno parivīmaṃseyya sabbaso sammā dukkhakkhayāyā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā . Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Idha, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃsati – ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ; idaṃ nu kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti? So parivīmaṃsamāno evaṃ pajānāti – ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ, idaṃ kho dukkhaṃ jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātippabhavaṃ. Jātiyā sati jarāmaraṇaṃ hoti, jātiyā asati jarāmaraṇaṃ na hotī’’’ti.

‘‘So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

‘‘Athāparaṃ parivīmaṃsamāno parivīmaṃsati – ‘jāti panāyaṃ kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā, kismiṃ sati jāti hoti, kismiṃ asati jāti na hotī’ti? So parivīmaṃsamāno evaṃ pajānāti – ‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā; bhave sati jāti hoti, bhave asati jāti na hotī’’’ti.

‘‘So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.

‘‘Athāparaṃ parivīmaṃsamāno parivīmaṃsati – ‘bhavo panāyaṃ kiṃnidāno…pe… upādānaṃ panidaṃ kiṃnidānaṃ… taṇhā panāyaṃ kiṃnidānā… vedanā… phasso… saḷāyatanaṃ panidaṃ kiṃnidānaṃ… nāmarūpaṃ panidaṃ… viññāṇaṃ panidaṃ… saṅkhārā panime kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā; kismiṃ sati saṅkhārā honti, kismiṃ asati saṅkhārā na hontī’ti? So parivīmaṃsamāno evaṃ pajānāti – ‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’’’ti.

‘‘So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī ; ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.

‘‘Avijjāgato yaṃ, bhikkhave, purisapuggalo puññaṃ ce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇaṃ. Apuññaṃ ce saṅkhāraṃ abhisaṅkharoti, apuññūpagaṃ hoti viññāṇaṃ. Āneñjaṃ ce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ. Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti na apuññābhisaṅkhāraṃ abhisaṅkharoti na āneñjābhisaṅkhāraṃ abhisaṅkharoti. Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati; anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.


51. 如是我闻。一时,世尊住在舍卫城祇树给孤独园。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊说道:
"比丘们,比丘如何周遍思惟才能完全正确地灭尽苦?"
"尊者,我们的法以世尊为根本,以世尊为向导,以世尊为皈依。善哉,尊者,愿世尊解说这所说的意义。听了世尊的话,比丘们将会受持。"
"那么,比丘们,请听,好好作意,我将说。""是的,尊者。"那些比丘回答世尊。世尊说道:
"在此,比丘们,比丘周遍思惟:'这世间生起的种种不同形式的苦,老死,这苦以什么为因?以什么为集?以什么为生?以什么为源?什么存在时有老死,什么不存在时无老死?'他周遍思惟后如是了知:'这世间生起的种种不同形式的苦,老死,这苦以生为因,以生为集,以生为生,以生为源。生存在时有老死,生不存在时无老死。'
"他了知老死,了知老死集,了知老死灭,了知导向老死灭的适当道路,如是行道,随法而行;比丘们,这被称为比丘完全正确地行道以灭尽苦,以灭老死。
"然后他进一步周遍思惟:'这生以什么为因?以什么为集?以什么为生?以什么为源?什么存在时有生,什么不存在时无生?'他周遍思惟后如是了知:'生以有为因,以有为集,以有为生,以有为源;有存在时有生,有不存在时无生。'
"他了知生,了知生集,了知生灭,了知导向生灭的适当道路,如是行道,随法而行;比丘们,这被称为比丘完全正确地行道以灭尽苦,以灭生。
"然后他进一步周遍思惟:'这有以什么为因……乃至……这取以什么为因……这爱以什么为因……受……触……六入以什么为因……名色以什么为因……识以什么为因……这些行以什么为因?以什么为集?以什么为生?以什么为源?什么存在时有行,什么不存在时无行?'他周遍思惟后如是了知:'行以无明为因,以无明为集,以无明为生,以无明为源;无明存在时有行,无明不存在时无行。'
"他了知行,了知行集,了知行灭,了知导向行灭的适当道路,如是行道,随法而行;比丘们,这被称为比丘完全正确地行道以灭尽苦,以灭行。
"比丘们,无明所覆的人,如果造作福行,识就趋向福;如果造作非福行,识就趋向非福;如果造作不动行,识就趋向不动。比丘们,当比丘的无明已断,明已生起时,由于无明离贪、明生起,他既不造作福行,也不造作非福行,也不造作不动行。不造作、不思虑,他不执取世间的任何事物;不执取则不恐惧,不恐惧则自身般涅槃。他了知:'生已尽,梵行已立,所作已办,不受后有。'"


‘‘So sukhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Dukkhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Adukkhamasukhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati. Dukkhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ [taṃ vedanaṃ (sī. pī.), vedanaṃ (ka.)] vedayati. Adukkhamasukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati.

‘‘So kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti. Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

‘‘Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṃ kumbhaṃ uddharitvā same bhūmibhāge paṭisisseyya [paṭiviseyya (sī.), patiṭṭhapeyya (syā. kaṃ. pī.), paṭiseveyya (ṭīkā)]. Tatra yāyaṃ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṃ. Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti. Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṃ paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṃ paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā’’ti. ‘‘No hetaṃ, bhante’’. ‘‘Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Sādhu sādhu, bhikkhave, evametaṃ, bhikkhave, netaṃ aññathā. Saddahatha me taṃ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā. Esevanto dukkhassā’’ti. Paṭhamaṃ.

2. Upādānasuttaṃ



"如果他感受乐受,他了知:'它是无常的',了知:'它是不执著的',了知:'它是不欢喜的'。如果他感受苦受,他了知:'它是无常的',了知:'它是不执著的',了知:'它是不欢喜的'。如果他感受不苦不乐受,他了知:'它是无常的',了知:'它是不执著的',了知:'它是不欢喜的'。如果他感受乐受,他不执著地感受它。如果他感受苦受,他不执著地感受它。如果他感受不苦不乐受,他不执著地感受它。
"当他感受身体极限的受时,他了知:'我感受身体极限的受'。当他感受生命极限的受时,他了知:'我感受生命极限的受'。他了知:'身体坏灭后,生命终尽,就在此处,一切感受不再欢喜,将变冷,只剩下身体。'
"比丘们,就像一个人从陶工的窑中取出一个热的陶罐,放在平坦的地面上。那里的热气会在原地消散,陶片会留下。同样地,比丘们,当比丘感受身体极限的受时,他了知:'我感受身体极限的受'。当他感受生命极限的受时,他了知:'我感受生命极限的受'。他了知:'身体坏灭后,生命终尽,就在此处,一切感受不再欢喜,将变冷,只剩下身体。'
"比丘们,你们怎么认为,漏尽的比丘还会造作福行、非福行或不动行吗?""不会,尊者。""或者,当一切行完全不存在,行灭时,识还会显现吗?""不会,尊者。""或者,当识完全不存在,识灭时,名色还会显现吗?""不会,尊者。""或者,当名色完全不存在,名色灭时,六入还会显现吗?""不会,尊者。""或者,当六入完全不存在,六入灭时,触还会显现吗?""不会,尊者。""或者,当触完全不存在,触灭时,受还会显现吗?""不会,尊者。""或者,当受完全不存在,受灭时,爱还会显现吗?""不会,尊者。""或者,当爱完全不存在,爱灭时,取还会显现吗?""不会,尊者。""或者,当取完全不存在,取灭时,有还会显现吗?""不会,尊者。""或者,当有完全不存在,有灭时,生还会显现吗?""不会,尊者。""或者,当生完全不存在,生灭时,老死还会显现吗?""不会,尊者。"
"善哉!善哉!比丘们,正是如此,比丘们,不是其他。比丘们,你们要相信我这一点,要确信,要在这方面没有疑惑,没有犹豫。这就是苦的尽头。"第一。
2. 取经

52. Sāvatthiyaṃ viharati…pe… ‘‘upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘Seyyathāpi , bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā kaṭṭhavāhānaṃ tiṃsāya vā kaṭṭhavāhānaṃ cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya. Tatra puriso kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya. Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya. Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā tiṃsāya vā cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya; tatra puriso na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya. Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā [anupāhārā (pī.)] anāhāro nibbāyeyya. Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati, taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Dutiyaṃ.

3. Saṃyojanasuttaṃ

53. Sāvatthiyaṃ viharati …pe… ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘Seyyathāpi , bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya. Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti ; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya. Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Tatiyaṃ.

4. Dutiyasaṃyojanasuttaṃ



52. 住在舍卫城……乃至……"比丘们,对于可取的法,住于随观其味的人,渴爱增长。以渴爱为缘有取;以取为缘有有;以有为缘有生;以生为缘有老死、忧悲苦恼忧愁。如是这整个苦蕴集起。
"比丘们,就像十车薪、二十车薪、三十车薪或四十车薪的大火堆在燃烧。一个人不时地往里投入干草、干牛粪和干柴。比丘们,这样,那大火堆以此为食,以此为取,会长时间燃烧。同样地,比丘们,对于可取的法,住于随观其味的人,渴爱增长。以渴爱为缘有取……乃至……如是这整个苦蕴集起。
"比丘们,对于可取的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭;取灭则有灭;有灭则生灭;生灭则老死、忧悲苦恼忧愁灭。如是这整个苦蕴灭。
"比丘们,就像十车薪、二十车薪、三十车薪或四十车薪的大火堆在燃烧;一个人不时地不往里投入干草、不投入干牛粪、不投入干柴。比丘们,这样,那大火堆由于前面的燃料耗尽,又没有新的供给,无食而熄灭。同样地,比丘们,对于可取的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭……乃至……如是这整个苦蕴灭。"第二。
3. 结经
53. 住在舍卫城……乃至……"比丘们,对于可结的法,住于随观其味的人,渴爱增长。以渴爱为缘有取;以取为缘有有;以有为缘有生;以生为缘有老死、忧悲苦恼忧愁。如是这整个苦蕴集起。
"比丘们,就像依靠油和灯芯,油灯燃烧。一个人不时地添加油,调整灯芯。比丘们,这样,那油灯以此为食,以此为取,会长时间燃烧。同样地,比丘们,对于可结的法,住于随观其味的人,渴爱增长。以渴爱为缘有取;以取为缘有有;以有为缘有生;以生为缘有老死、忧悲苦恼忧愁。如是这整个苦蕴集起。
"比丘们,对于可结的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭;取灭则有灭;有灭则生灭;生灭则老死、忧悲苦恼忧愁灭。如是这整个苦蕴灭。
"比丘们,就像依靠油和灯芯,油灯燃烧。一个人不时地不添加油,不调整灯芯。比丘们,这样,那油灯由于前面的燃料耗尽,又没有新的供给,无食而熄灭。同样地,比丘们,对于可结的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭……乃至……如是这整个苦蕴灭。"第三。
4. 第二结经

54. Sāvatthiyaṃ viharati …pe… ‘‘seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya. Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘Seyyathāpi , bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya . Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Catutthaṃ.

5. Mahārukkhasuttaṃ

55. Sāvatthiyaṃ viharati…pe… ‘‘upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Upādāniyesu , bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ [kudālapiṭakaṃ (aññattha)] ādāya. So taṃ rukkhaṃ mūle chindeyya, mūlaṃ chinditvā palikhaṇeyya [paliṃkhaṇeyya (pī. ka.)], palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chinditvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya; vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya [opuneyya (sī. pī.), ophuneyya (syā. kaṃ. ka.)] nadiyā vā sīghasotāya pavāheyya. Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṃkato [anabhāvakato (sī.), anabhāvaṅgato (syā. kaṃ.)] āyatiṃ anuppādadhammo. Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Pañcamaṃ.

6. Dutiyamahārukkhasuttaṃ

56. Sāvatthiyaṃ viharati…pe… ‘‘seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni , sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya…pe… nadiyā vā sīghasotāya pavāheyya. Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Chaṭṭhaṃ.

7. Taruṇarukkhasuttaṃ



54. 住在舍卫城……乃至……"比丘们,就像依靠油和灯芯,油灯燃烧。一个人不时地添加油,调整灯芯。比丘们,这样,那油灯以此为食,以此为取,会长时间燃烧。同样地,比丘们,对于可结的法,住于随观其味的人,渴爱增长。以渴爱为缘有取……乃至……如是这整个苦蕴集起。
"比丘们,就像依靠油和灯芯,油灯燃烧。一个人不时地不添加油,不调整灯芯。比丘们,这样,那油灯由于前面的燃料耗尽,又没有新的供给,无食而熄灭。同样地,比丘们,对于可结的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭……乃至……如是这整个苦蕴灭。"第四。
5. 大树经
55. 住在舍卫城……乃至……"比丘们,对于可取的法,住于随观其味的人,渴爱增长。以渴爱为缘有取;以取为缘有有……乃至……如是这整个苦蕴集起。
"比丘们,就像一棵大树。它所有向下生长和横向生长的根都向上输送养分。比丘们,这样,那大树以此为食,以此为取,会长时间存在。同样地,比丘们,对于可取的法,住于随观其味的人,渴爱增长。以渴爱为缘有取……乃至……如是这整个苦蕴集起。
"比丘们,对于可取的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭;取灭则有灭……乃至……如是这整个苦蕴灭。
"比丘们,就像一棵大树。然后一个人带着锄头和筐子来。他砍断树根,砍断后挖掘,挖掘后拔出根,甚至连细如茅草根的也拔出。他把树砍成小段,砍成小段后劈开,劈开后切成小片,切成小片后在风中和阳光下晒干,晒干后用火烧掉,烧成灰后或在强风中吹散,或投入急流的河中。比丘们,这样,那大树就会被连根拔起,像棕榈树桩一样被毁坏,成为非有,未来不再生起。同样地,比丘们,对于可取的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭;取灭则有灭……乃至……如是这整个苦蕴灭。"第五。
6. 第二大树经
56. 住在舍卫城……乃至……"比丘们,就像一棵大树。它所有向下生长和横向生长的根都向上输送养分。比丘们,这样,那大树以此为食,以此为取,会长时间存在。同样地,比丘们,对于可取的法,住于随观其味的人,渴爱增长。以渴爱为缘有取……乃至……如是这整个苦蕴集起。
"比丘们,就像一棵大树。然后一个人带着锄头和筐子来。他砍断树根,砍断后挖掘,挖掘后拔出根……乃至……或投入急流的河中。比丘们,这样,那大树就会被连根拔起,像棕榈树桩一样被毁坏,成为非有,未来不再生起。同样地,比丘们,对于可取的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭……乃至……如是这整个苦蕴灭。"第六。
7. 幼树经

57. Sāvatthiyaṃ viharati…pe… ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘Seyyathāpi, bhikkhave, taruṇo rukkho. Tassa puriso kālena kālaṃ mūlāni palimajjeyya [palisanneyya (sī.), palisajjeyya (syā. kaṃ. pī.), palipaṭṭheyya (ka.), palisandeyya, palibandheyya (ṭīkānurūpaṃ)] kālena kālaṃ paṃsuṃ dadeyya, kālena kālaṃ udakaṃ dadeyya. Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Seyyathāpi , bhikkhave, taruṇo rukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya…pe… nadiyā vā sīghasotāya pavāheyya. Evañhi so, bhikkhave, taruṇo rukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Sattamaṃ.

8. Nāmarūpasuttaṃ

58. Sāvatthiyaṃ viharati…pe… ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti. Nāmarūpapaccayā saḷāyatanaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti…pe….

‘‘Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. Nāmarūpanirodhā saḷāyatananirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Seyyathāpi , bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya…pe… āyatiṃ anuppādadhammo. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. Nāmarūpanirodhā saḷāyatananirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Aṭṭhamaṃ.

9. Viññāṇasuttaṃ

59. Sāvatthiyaṃ viharati…pe… ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti. Viññāṇapaccayā nāmarūpaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni …pe… evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti…pe….

‘‘Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. Viññāṇanirodhā nāmarūpanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya…pe… āyatiṃ anuppādadhammo. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. Viññāṇassa nirodhā nāmarūpanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Navamaṃ.

10. Nidānasuttaṃ



57. 住在舍卫城……乃至……"比丘们,对于可结的法,住于随观其味的人,渴爱增长。以渴爱为缘有取……乃至……如是这整个苦蕴集起。
"比丘们,就像一棵幼树。一个人不时地修剪它的根,不时地给它施肥,不时地给它浇水。比丘们,这样,那幼树以此为食,以此为取,会生长、发育、茁壮。同样地,比丘们,对于可结的法,住于随观其味的人,渴爱增长。以渴爱为缘有取……乃至……如是这整个苦蕴集起。
"比丘们,对于可结的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭……乃至……如是这整个苦蕴灭。
"比丘们,就像一棵幼树。然后一个人带着锄头和筐子来……乃至……或投入急流的河中。比丘们,这样,那幼树就会被连根拔起,像棕榈树桩一样被毁坏,成为非有,未来不再生起。同样地,比丘们,对于可结的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭……乃至……如是这整个苦蕴灭。"第七。
8. 名色经
58. 住在舍卫城……乃至……"比丘们,对于可结的法,住于随观其味的人,名色下生。以名色为缘有六入……乃至……如是这整个苦蕴集起。
"比丘们,就像一棵大树。它所有向下生长和横向生长的根都向上输送养分。比丘们,这样,那大树以此为食,以此为取,会长时间存在。同样地,比丘们,对于可结的法,住于随观其味的人,名色下生……乃至……
"比丘们,对于可结的法,住于随观其过患的人,名色不下生。名色灭则六入灭……乃至……如是这整个苦蕴灭。
"比丘们,就像一棵大树。然后一个人带着锄头和筐子来……乃至……未来不再生起。同样地,比丘们,对于可结的法,住于随观其过患的人,名色不下生。名色灭则六入灭……乃至……如是这整个苦蕴灭。"第八。
9. 识经
59. 住在舍卫城……乃至……"比丘们,对于可结的法,住于随观其味的人,识下生。以识为缘有名色……乃至……如是这整个苦蕴集起。
"比丘们,就像一棵大树。它所有的根……乃至……同样地,比丘们,对于可结的法,住于随观其味的人,识下生……乃至……
"比丘们,对于可结的法,住于随观其过患的人,识不下生。识灭则名色灭……乃至……如是这整个苦蕴灭。
"比丘们,就像一棵大树。然后一个人带着锄头和筐子来……乃至……未来不再生起。同样地,比丘们,对于可结的法,住于随观其过患的人,识不下生。识灭则名色灭……乃至……如是这整个苦蕴灭。"第九。
10. 因缘经

60. Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī’’ti.

‘‘Mā hevaṃ, ānanda, mā hevaṃ, ānanda [mā hevaṃ ānanda avaca mā hevaṃ ānanda avaca (dī. ni. 2 mahānidānasutte)]! Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā [guḷāguṇṭhikajātā (sī.), guḷīguṇṭhikajātā (syā. kaṃ.)] muñjapabbajabhūtā [muñjababbajabhūtā (sī.)] apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

‘‘Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Seyyathāpi, ānanda, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ ; upādānapaccayā bhavo…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Seyyathāpi , ānanda, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chinditvā phāleyya; phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya. Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo . Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Dasamaṃ.

Dukkhavaggo chaṭṭho.

Tassuddānaṃ –

Parivīmaṃsanupādānaṃ, dve ca saṃyojanāni ca;

Mahārukkhena dve vuttā, taruṇena ca sattamaṃ;

Nāmarūpañca viññāṇaṃ, nidānena ca te dasāti.

7. Mahāvaggo

1. Assutavāsuttaṃ



60. 一时,世尊住在俱卢国名叫甘马萨昙马的俱卢人市镇。那时,尊者阿难来到世尊处,来到后顶礼世尊,坐在一旁。坐在一旁的尊者阿难对世尊说:"稀有啊,尊者!未曾有啊,尊者!这缘起如此深奥,显现也如此深奥,然而对我来说却好像很浅显。"
"阿难,不要这样说!阿难,不要这样说!阿难,这缘起确实深奥,显现也深奥。阿难,由于不觉悟、不通达这法,这众生如同缠结的线团、如同打结的草绳,不能超越恶趣、恶道、堕落、轮回。
"阿难,对于可取的法,住于随观其味的人,渴爱增长。以渴爱为缘有取;以取为缘有有;以有为缘有生;以生为缘有老死、忧悲苦恼忧愁。如是这整个苦蕴集起。
"阿难,就像一棵大树。它所有向下生长和横向生长的根都向上输送养分。阿难,这样,那大树以此为食,以此为取,会长时间存在。同样地,阿难,对于可取的法,住于随观其味的人,渴爱增长。以渴爱为缘有取;以取为缘有有……乃至……如是这整个苦蕴集起。
"阿难,对于可取的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭;取灭则有灭……乃至……如是这整个苦蕴灭。
"阿难,就像一棵大树。然后一个人带着锄头和筐子来。他砍断树根,砍断后挖掘,挖掘后拔出根,甚至连细如茅草根的也拔出。他把树砍成小段,砍成小段后劈开,劈开后切成小片,切成小片后在风中和阳光下晒干,晒干后用火烧掉,烧成灰后或在强风中吹散,或投入急流的河中。阿难,这样,那大树就会被连根拔起,像棕榈树桩一样被毁坏,成为非有,未来不再生起。同样地,阿难,对于可取的法,住于随观其过患的人,渴爱灭。渴爱灭则取灭;取灭则有灭;有灭则生灭;生灭则老死、忧悲苦恼忧愁灭。如是这整个苦蕴灭。"第十。
苦品第六终。
其摄颂:
周遍思惟和取,两个结,
两个大树所说,以幼树为第七,
名色和识,以因缘为第十。
7. 大品
1. 无闻经

61. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme…pe… ‘‘assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṃ kissa hetu? [cātummahābhūtikasmiṃ (sī. syā. kaṃ.)] Dissati, bhikkhave [dissati hi bhikkhave (sī. syā. kaṃ.)], imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi’’.

‘‘Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. Taṃ kissa hetu? Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ – ‘etaṃ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.

‘‘Varaṃ , bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ. Taṃ kissa hetu? Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.

‘‘Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati. Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati; evameva kho, bhikkhave, yamidaṃ vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.

‘‘Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati – yadidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.

2. Dutiyaassutavāsuttaṃ



61. 如是我闻。一时,世尊住在舍卫城祇树给孤独园……乃至……"比丘们,无闻凡夫可能会厌离、离欲、解脱这四大所造的身体。为什么呢?比丘们,因为可以看到这四大所造的身体有增长、衰减、取得和舍弃。因此,无闻凡夫可能会厌离、离欲、解脱它。
"但是,比丘们,对于这被称为心、意、识的东西,无闻凡夫不能厌离,不能离欲,不能解脱。为什么呢?比丘们,因为长久以来,无闻凡夫执著它,认为是'我的',执取它,认为'这是我,这是我自己,这是我的我'。因此,无闻凡夫不能厌离,不能离欲,不能解脱它。
"比丘们,无闻凡夫宁可认为这四大所造的身体是我,也不要认为心是我。为什么呢?比丘们,因为可以看到这四大所造的身体存在一年,存在两年,存在三年,存在四年,存在五年,存在十年,存在二十年,存在三十年,存在四十年,存在五十年,存在一百年,甚至更长时间。
"但是,比丘们,这被称为心、意、识的东西,昼夜之间生起一个,灭去另一个。比丘们,就像猴子在森林中游荡,抓住一根树枝,放开它又抓住另一根,放开它又抓住另一根。同样地,比丘们,这被称为心、意、识的东西,昼夜之间生起一个,灭去另一个。
"在这里,比丘们,多闻圣弟子如理作意缘起:'此有故彼有,此生故彼生;此无故彼无,此灭故彼灭。即是说,以无明为缘有行;以行为缘有识……乃至……如是这整个苦蕴集起。但以无明的无余离贪灭,则行灭;行灭则识灭……乃至……如是这整个苦蕴灭。'
"比丘们,如是观察的多闻圣弟子厌离色,厌离受,厌离想,厌离行,厌离识。厌离则离欲,由离欲而解脱,解脱时生起解脱智:'生已尽,梵行已立,所作已办,不受后有。'他了知。"第一。
2. 第二无闻经

62. Sāvatthiyaṃ viharati…pe… ‘‘assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṃ kissa hetu? Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi . Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. Taṃ kissa hetu? Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ – ‘etaṃ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ’’.

‘‘Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ. Taṃ kissa hetu? Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.

‘‘Tatra , bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati. Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhavedanā. Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati. Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

‘‘Seyyathāpi , bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānākatavinibbhogā [nānābhāvāvinikkhepā (sī. pī.) ma. ni. 3.357] yā tajjā usmā sā nirujjhati sā vūpasammati; evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati…pe… adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dutiyaṃ.

3. Puttamaṃsūpamasuttaṃ



62. 住在舍卫城……乃至……"比丘们,无闻凡夫可能会厌离、离欲、解脱这四大所造的身体。为什么呢?比丘们,因为可以看到这四大所造的身体有增长、衰减、取得和舍弃。因此,无闻凡夫可能会厌离、离欲、解脱它。但是,比丘们,对于这被称为心、意、识的东西,无闻凡夫不能厌离,不能离欲,不能解脱。为什么呢?比丘们,因为长久以来,无闻凡夫执著它,认为是'我的',执取它,认为'这是我,这是我自己,这是我的我'。因此,无闻凡夫不能厌离,不能离欲,不能解脱它。
"比丘们,无闻凡夫宁可认为这四大所造的身体是我,也不要认为心是我。为什么呢?比丘们,因为可以看到这四大所造的身体存在一年,存在两年,存在三年,存在四年,存在五年,存在十年,存在二十年,存在三十年,存在四十年,存在五十年,存在一百年,甚至更长时间。但是,比丘们,这被称为心、意、识的东西,昼夜之间生起一个,灭去另一个。
"在这里,比丘们,多闻圣**如理作意缘起:'此有故彼有,此生故彼生;此无故彼无,此灭故彼灭。'比丘们,缘乐受触生起乐受。那乐受触灭时,缘那乐受触生起的乐受也灭、止息。比丘们,缘苦受触生起苦受。那苦受触灭时,缘那苦受触生起的苦受也灭、止息。比丘们,缘不苦不乐受触生起不苦不乐受。那不苦不乐受触灭时,缘那不苦不乐受触生起的不苦不乐受也灭、止息。
"比丘们,就像两根木头相互摩擦生热,产生火。那两根木头分开时,相应的热就灭、止息。同样地,比丘们,缘乐受触生起乐受。那乐受触灭时,缘那乐受触生起的乐受也灭、止息……乃至……缘不苦不乐受触生起不苦不乐受。那不苦不乐受触灭时,缘那不苦不乐受触生起的不苦不乐受也灭、止息。
"比丘们,如是观察的多闻圣**厌离触,厌离受,厌离想,厌离行,厌离识。厌离则离欲,由离欲而解脱,解脱时生起解脱智:'生已尽,梵行已立,所作已办,不受后有。'他了知。"第二。
3. 子肉譬喻经

63. Sāvatthiyaṃ …pe… ‘‘cattārome , bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya . Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya’’.

‘‘Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo? Seyyathāpi, bhikkhave, dve jāyampatikā [jayampatikā (sī. pī.) ṭīkā oloketabbā] parittaṃ sambalaṃ ādāya kantāramaggaṃ paṭipajjeyyuṃ. Tesamassa ekaputtako piyo manāpo. Atha kho tesaṃ, bhikkhave, dvinnaṃ jāyampatikānaṃ kantāragatānaṃ yā parittā sambalamattā, sā parikkhayaṃ pariyādānaṃ gaccheyya. Siyā ca nesaṃ kantārāvaseso anatiṇṇo. Atha kho tesaṃ, bhikkhave, dvinnaṃ jāyampatikānaṃ evamassa – ‘amhākaṃ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā [pariyādinnā (syā. kaṃ.)]. Atthi cāyaṃ kantārāvaseso anittiṇṇo [anitthiṇṇo (syā. kaṃ.), anatiṇṇo (ka.)]. Yaṃnūna mayaṃ imaṃ ekaputtakaṃ piyaṃ manāpaṃ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṃsāni khādantā evaṃ taṃ kantārāvasesaṃ nitthareyyāma, mā sabbeva tayo vinassimhā’ti. Atha kho te, bhikkhave, dve jāyampatikā taṃ ekaputtakaṃ piyaṃ manāpaṃ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṃsāni khādantā evaṃ taṃ kantārāvasesaṃ nitthareyyuṃ. Te puttamaṃsāni ceva khādeyyuṃ, ure ca paṭipiseyyuṃ – ‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu te davāya vā āhāraṃ āhāreyyuṃ, madāya vā āhāraṃ āhāreyyuṃ, maṇḍanāya vā āhāraṃ āhāreyyuṃ, vibhūsanāya vā āhāraṃ āhāreyyu’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṃ āhāreyyu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evameva khvāhaṃ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’’ti vadāmi. Kabaḷīkāre, bhikkhave, āhāre pariññāte pañcakāmaguṇiko rāgo pariññāto hoti. Pañcakāmaguṇike rāge pariññāte natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya.

‘‘Kathañca, bhikkhave, phassāhāro daṭṭhabbo? Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭaṃ ce [kuḍḍañce (sī. syā. kaṃ. pī.)] nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṃ khādeyyuṃ. Rukkhaṃ ce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṃ khādeyyuṃ. Udakaṃ ce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṃ khādeyyuṃ. Ākāsaṃ ce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṃ khādeyyuṃ. Yaṃ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā [ye tannissitā tannissitā (sī. syā. kaṃ. pī.)] pāṇā te naṃ khādeyyuṃ. Evameva khvāhaṃ, bhikkhave, ‘‘phassāhāro daṭṭhabbo’’ti vadāmi. Phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti. Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti [uttariṃkaraṇīyanti (sī. pī.)] vadāmi.

‘‘Kathañca , bhikkhave, manosañcetanāhāro daṭṭhabbo? Seyyathāpi , bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi. Taṃ kissa hetu? Evañhi, bhikkhave, tassa purisassa hoti – ‘imaṃ cāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkha’nti. Evameva khvāhaṃ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi. Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.


63. 在舍卫城……乃至……"比丘们,有四种食,为了已生有情的存续或将生有情的资助。哪四种?一是粗细的段食,二是触,三是意思,四是识。比丘们,这四种食是为了已生有情的存续或将生有情的资助。
"比丘们,如何应当看待段食?比丘们,就像一对夫妇带着少量粮食走上荒野之路。他们有一个心爱的独生子。比丘们,那对夫妇在荒野中,他们带的少量粮食耗尽了。而他们还有一段荒野没有走完。比丘们,那对夫妇就会这样想:'我们带的少量粮食已经耗尽了。而我们还有一段荒野没有走完。我们不如杀死这个心爱的独生子,做成干肉和肉干,吃儿子的肉,这样我们就能走完剩下的荒野,不至于我们三个都丧生。'于是,比丘们,那对夫妇就杀死那个心爱的独生子,做成干肉和肉干,吃儿子的肉,这样走完了剩下的荒野。他们一边吃儿子的肉,一边捶胸哀号:'独生子啊,你在哪里?独生子啊,你在哪里?'
"比丘们,你们怎么想?他们吃食物是为了玩乐吗?是为了陶醉吗?是为了装饰吗?是为了美化吗?""不是的,尊者。""比丘们,他们吃食物不就是为了走出荒野吗?""是的,尊者。""比丘们,我说应当如此看待段食。比丘们,当完全了知段食时,就完全了知五欲之乐的贪欲。当完全了知五欲之乐的贪欲时,圣弟子就没有任何结使他再来此世。
"比丘们,如何应当看待触食?比丘们,就像一头剥了皮的牛。如果它靠墙站着,墙上的生物就会咬它。如果它靠树站着,树上的生物就会咬它。如果它站在水中,水中的生物就会咬它。如果它站在空地,空中的生物就会咬它。比丘们,那头剥了皮的牛无论靠在哪里,那里的生物就会咬它。比丘们,我说应当如此看待触食。比丘们,当完全了知触食时,就完全了知三受。当完全了知三受时,我说圣弟子就没有什么更高的事要做了。
"比丘们,如何应当看待意思食?比丘们,就像一个比人高的炭火坑,里面装满了没有火焰和烟的炭火。这时有一个人来了,他想活命,不想死,想快乐,厌恶痛苦。有两个强壮的人抓住他的两臂,把他拖向那个炭火坑。比丘们,那个人的意愿、希望、愿望都远离那里。为什么呢?比丘们,因为那个人心想:'如果我掉进这个炭火坑,我就会因此而死或遭受濒死的痛苦。'比丘们,我说应当如此看待意思食。比丘们,当完全了知意思食时,就完全了知三爱。当完全了知三爱时,我说圣弟子就没有什么更高的事要做了。


‘‘Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo? Seyyathāpi, bhikkhave, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ – ‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti. Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ. Atha rājā majjhanhikasamayaṃ evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti. Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ. Atha rājā sāyanhasamayaṃ evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti. Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ. Taṃ kiṃ maññatha , bhikkhave, api nu so puriso divasaṃ tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā’’ti? ‘‘Ekissāpi, bhante, sattiyā haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha; ko pana vādo tīhi sattisatehi haññamāno’’ti! ‘‘Evameva khvāhaṃ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi. Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṃ pariññātaṃ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī’’ti. Tatiyaṃ.

4. Atthirāgasuttaṃ



"比丘们,如何应当看待识食?比丘们,就像抓住一个犯罪的盗贼,带到国王面前说:'陛下,这是一个犯罪的盗贼,请您对他判处您认为合适的刑罚。'国王就会这样说:'去吧,在上午用三百支矛刺他。'他们就在上午用三百支矛刺他。到了中午,国王问:'那个人怎么样了?''陛下,他还活着。'国王就会这样说:'去吧,在中午用三百支矛刺他。'他们就在中午用三百支矛刺他。到了傍晚,国王问:'那个人怎么样了?''陛下,他还活着。'国王就会这样说:'去吧,在傍晚用三百支矛刺他。'他们就在傍晚用三百支矛刺他。比丘们,你们怎么想?那个人一天被九百支矛刺,会不会因此而感受痛苦和忧愁?""尊者,即使被一支矛刺,也会因此而感受痛苦和忧愁,更何况是九百支矛!""比丘们,我说应当如此看待识食。比丘们,当完全了知识食时,就完全了知名色。当完全了知名色时,我说圣**就没有什么更高的事要做了。"第三。
4. 有贪经

64. Sāvatthiyaṃ viharati…pe… ‘‘cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya’’.

‘‘Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

‘‘Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

‘‘Seyyathāpi , bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgaṃ; evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

‘‘Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

‘‘Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.

‘‘Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti . Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.


64. 住在舍卫城……乃至……"比丘们,有四种食,为了已生有情的存续或将生有情的资助。哪四种?一是粗细的段食,二是触,三是意思,四是识。比丘们,这四种食是为了已生有情的存续或将生有情的资助。
"比丘们,如果对段食有贪、有喜、有爱,识就在那里安住、增长。哪里识安住、增长,哪里就有名色的下生。哪里有名色的下生,哪里就有诸行的增长。哪里有诸行的增长,哪里就有未来再有的产生。哪里有未来再有的产生,哪里就有未来的生老死。比丘们,我说哪里有未来的生老死,那里就有忧、有悲、有苦恼。
"比丘们,如果对触食……乃至……意思食……识食有贪、有喜、有爱,识就在那里安住、增长。哪里识安住、增长,哪里就有名色的下生。哪里有名色的下生,哪里就有诸行的增长。哪里有诸行的增长,哪里就有未来再有的产生。哪里有未来再有的产生,哪里就有未来的生老死。比丘们,我说哪里有未来的生老死,那里就有忧、有悲、有苦恼。
"比丘们,就像染匠或画师,如果有染料或胭脂或姜黄或靛青或茜草,在光滑的木板上或墙壁上或布片上画出女人或男人的形象,具有所有肢体;同样地,比丘们,如果对段食有贪、有喜、有爱,识就在那里安住、增长。哪里识安住、增长,哪里就有名色的下生。哪里有名色的下生,哪里就有诸行的增长。哪里有诸行的增长,哪里就有未来再有的产生。哪里有未来再有的产生,哪里就有未来的生老死。比丘们,我说哪里有未来的生老死,那里就有忧、有悲、有苦恼。
"比丘们,如果对触食……乃至……意思食……识食有贪、有喜、有爱,识就在那里安住、增长。哪里识安住、增长,哪里就有名色的下生。哪里有名色的下生,哪里就有诸行的增长。哪里有诸行的增长,哪里就有未来再有的产生。哪里有未来再有的产生,哪里就有未来的生老死。比丘们,我说哪里有未来的生老死,那里就有忧、有悲、有苦恼。
"比丘们,如果对段食没有贪、没有喜、没有爱,识就不在那里安住、不增长。哪里识不安住、不增长,哪里就没有名色的下生。哪里没有名色的下生,哪里就没有诸行的增长。哪里没有诸行的增长,哪里就没有未来再有的产生。哪里没有未来再有的产生,哪里就没有未来的生老死。比丘们,我说哪里没有未来的生老死,那里就没有忧、没有悲、没有苦恼。
"比丘们,如果对触食……乃至……意思食……识食没有贪、没有喜、没有爱,识就不在那里安住、不增长。哪里识不安住、不增长,哪里就没有名色的下生。哪里没有名色的下生,哪里就没有诸行的增长。哪里没有诸行的增长,哪里就没有未来再有的产生。哪里没有未来再有的产生,哪里就没有未来的生老死。比丘们,我说哪里没有未来的生老死,那里就没有忧、没有悲、没有苦恼。


‘‘Seyyathāpi, bhikkhave, kūṭāgāraṃ vā kūṭāgārasālaṃ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā’’ [kattha patiṭṭhitā (ka.)] ti? ‘‘Pacchimāyaṃ, bhante, bhittiya’’nti. ‘‘Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā’’ti? ‘‘Pathaviyaṃ, bhante’’ti. ‘‘Pathavī ce, bhikkhave , nāssa kvāssa patiṭṭhitā’’ti? ‘‘Āpasmiṃ, bhante’’ti. ‘‘Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā’’ti? ‘‘Appatiṭṭhitā, bhante’’ti. ‘‘Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā…pe….

‘‘Phasse ce, bhikkhave, āhāre… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti . Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmī’’ti. Catutthaṃ.

5. Nagarasuttaṃ



"比丘们,就像一座尖顶屋或尖顶大厅,有北面、南面或东面的窗户,当太阳升起时,阳光从窗户射进来,它会落在哪里?""尊者,它会落在西墙上。""比丘们,如果没有西墙,它会落在哪里?""尊者,它会落在地上。""比丘们,如果没有地,它会落在哪里?""尊者,它会落在水上。""比丘们,如果没有水,它会落在哪里?""尊者,它就不会落在任何地方。""同样地,比丘们,如果对段食没有贪、没有喜、没有爱……乃至……
"比丘们,如果对触食……意思食……识食没有贪、没有喜、没有爱,识就不在那里安住、不增长。哪里识不安住、不增长,哪里就没有名色的下生。哪里没有名色的下生,哪里就没有诸行的增长。哪里没有诸行的增长,哪里就没有未来再有的产生。哪里没有未来再有的产生,哪里就没有未来的生老死。比丘们,我说哪里没有未来的生老死,那里就没有忧、没有悲、没有苦恼。"第四。
5. 城市经

65. Sāvatthiyaṃ viharati…pe… ‘‘pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘kicchā vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇa’nti ? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa’’’nti.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho sati jāti hoti…pe… bhavo hoti… upādānaṃ hoti… taṇhā hoti… vedanā hoti… phasso hoti… saḷāyatanaṃ hoti… nāmarūpaṃ hoti… kiṃpaccayā nāmarūpa’nti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpa’nti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇa’nti ? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho sati viññāṇaṃ hoti, nāmarūpapaccayā viññāṇa’’’nti.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā na paraṃ gacchati. Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṃ nāmarūpapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho asati, jarāmaraṇaṃ na hoti; kissa nirodhā jarāmaraṇanirodho’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho asati, jarāmaraṇaṃ na hoti; jātinirodhā jarāmaraṇanirodho’ti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho asati jāti na hoti…pe… bhavo na hoti… upādānaṃ na hoti… taṇhā na hoti… vedanā na hoti… phasso na hoti… saḷāyatanaṃ na hoti… nāmarūpaṃ na hoti. Kissa nirodhā nāmarūpanirodho’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘viññāṇe kho asati, nāmarūpaṃ na hoti; viññāṇanirodhā nāmarūpanirodho’’’ti .

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho asati viññāṇaṃ na hoti; kissa nirodhā viññāṇanirodho’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho asati, viññāṇaṃ na hoti; nāmarūpanirodhā viññāṇanirodho’’’ti.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – adhigato kho myāyaṃ maggo bodhāya yadidaṃ – nāmarūpanirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.


65. 住在舍卫城……乃至……"比丘们,在我还未觉悟、还是菩萨时,我这样想:'这个世界真是困难,有生、有老、有死、有死后再生。然而,人们却不知道如何从这老死中解脱出来。什么时候才能知道如何从这老死中解脱出来呢?'比丘们,我又想:'有什么存在时老死就存在?老死以什么为缘?'比丘们,通过如理作意,我以智慧证悟:'有生存在时老死就存在,老死以生为缘。'
"比丘们,我又想:'有什么存在时生就存在……有就存在……取就存在……爱就存在……受就存在……触就存在……六入就存在……名色就存在?名色以什么为缘?'比丘们,通过如理作意,我以智慧证悟:'有识存在时名色就存在,名色以识为缘。'比丘们,我又想:'有什么存在时识就存在?识以什么为缘?'比丘们,通过如理作意,我以智慧证悟:'有名色存在时识就存在,识以名色为缘。'
"比丘们,我又想:'这识转回到名色,不再前进。就是这样,有生、有老、有死、有死后再生,也就是说,以名色为缘有识;以识为缘有名色;以名色为缘有六入;以六入为缘有触……乃至……如是这整个苦蕴集起。'比丘们,'集起,集起',对于这些以前未曾听闻的法,我生起了眼、生起了智、生起了慧、生起了明、生起了光。
"比丘们,我又想:'什么不存在时老死就不存在?什么灭时老死灭?'比丘们,通过如理作意,我以智慧证悟:'生不存在时老死就不存在;生灭时老死灭。'比丘们,我又想:'什么不存在时生就不存在……有就不存在……取就不存在……爱就不存在……受就不存在……触就不存在……六入就不存在……名色就不存在?什么灭时名色灭?'比丘们,通过如理作意,我以智慧证悟:'识不存在时名色就不存在;识灭时名色灭。'
"比丘们,我又想:'什么不存在时识就不存在?什么灭时识灭?'比丘们,通过如理作意,我以智慧证悟:'名色不存在时识就不存在;名色灭时识灭。'
"比丘们,我又想:'我已经找到了这条觉悟之道,也就是说 - 名色灭则识灭;识灭则名色灭;名色灭则六入灭;六入灭则触灭……乃至……如是这整个苦蕴灭。'比丘们,'灭,灭',对于这些以前未曾听闻的法,我生起了眼、生起了智、生起了慧、生起了明、生起了光。


‘‘Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ. So tamanugaccheyya . Tamanugacchanto passeyya purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ [ajjhāvutthaṃ (sī. syā. kaṃ. pī.)] ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ [uddāpavantaṃ (sī. syā. kaṃ. pī.)] ramaṇīyaṃ. Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya – ‘yagghe, bhante, jāneyyāsi – ahaṃ addasaṃ araññe pavane caramāno purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ tamanugacchiṃ. Tamanugacchanto addasaṃ purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ. Taṃ, bhante, nagaraṃ māpehī’ti. Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṃ nagaraṃ māpeyya. Tadassa nagaraṃ aparena samayena iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ vuddhivepullappattaṃ. Evameva khvāhaṃ, bhikkhave, addasaṃ purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi sammāsambuddhehi anuyātaṃ.

‘‘Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṃ; tamanugacchanto jarāmaraṇaṃ abbhaññāsiṃ; jarāmaraṇasamudayaṃ abbhaññāsiṃ; jarāmaraṇanirodhaṃ abbhaññāsiṃ; jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ. Tamanugacchiṃ; tamanugacchanto jātiṃ abbhaññāsiṃ…pe… bhavaṃ abbhaññāsiṃ… upādānaṃ abbhaññāsiṃ… taṇhaṃ abbhaññāsiṃ… vedanaṃ abbhaññāsiṃ… phassaṃ abbhaññāsiṃ… saḷāyatanaṃ abbhaññāsiṃ… nāmarūpaṃ abbhaññāsiṃ… viññāṇaṃ abbhaññāsiṃ. Tamanugacchiṃ; tamanugacchanto saṅkhāre abbhaññāsiṃ; saṅkhārasamudayaṃ abbhaññāsiṃ; saṅkhāranirodhaṃ abbhaññāsiṃ; saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ. Tadabhiññā ācikkhiṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Tayidaṃ, bhikkhave , brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita’’nti. Pañcamaṃ.

6. Sammasasuttaṃ



"比丘们,就像一个人在森林中行走,看到一条古老的道路,一条古老的通道,为以前的人所走过。他沿着这条路走,看到一座古老的城市,一座古老的王都,为以前的人所居住,有园林、森林、水池,城墙高耸,非常宜人。比丘们,那个人就会告诉国王或大臣:'尊敬的先生,请您知道 - 我在森林中行走时,看到一条古老的道路,一条古老的通道,为以前的人所走过。我沿着这条路走,看到一座古老的城市,一座古老的王都,为以前的人所居住,有园林、森林、水池,城墙高耸,非常宜人。先生,请您重建那座城市。'比丘们,那个国王或大臣就会重建那座城市。后来,那座城市变得繁荣、富裕、人口众多、热闹非凡、发展兴盛。同样地,比丘们,我看到一条古老的道路,一条古老的通道,为以前的正等正觉者所走过。
"比丘们,什么是那条古老的道路,古老的通道,为以前的正等正觉者所走过?就是这八支圣道,即:正见……乃至……正定。比丘们,这就是那条古老的道路,古老的通道,为以前的正等正觉者所走过。我沿着它走;沿着它走,我了知了老死;了知了老死的集起;了知了老死的灭;了知了导向老死灭的道路。我沿着它走;沿着它走,我了知了生……乃至……有……取……爱……受……触……六入……名色……识。我沿着它走;沿着它走,我了知了诸行;了知了诸行的集起;了知了诸行的灭;了知了导向诸行灭的道路。了知后,我向比丘、比丘尼、优婆塞、优婆夷宣说。比丘们,这梵行现在变得繁荣、富裕、广大、众所周知、广为流传,直到为天人所善知。"第五。
6. 思惟经

66. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sammasatha no tumhe, bhikkhave, antaraṃ sammasa’’nti [antarā sammasananti (sī.)]. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, sammasāmi antaraṃ sammasa’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, sammasasi antaraṃ sammasa’’nti? Atha kho so bhikkhu byākāsi. Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṃ ārādhesi.

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘etassa, bhagavā, kālo; etassa, sugata, kālo; yaṃ bhagavā antaraṃ sammasaṃ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tenahānanda, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Idha , bhikkhave, bhikkhu sammasamāno sammasati antaraṃ sammasaṃ [sammasanaṃ (sī.)] – ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ. Idaṃ kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ, kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti? So sammasamāno evaṃ jānāti – ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ. Idaṃ kho dukkhaṃ upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ, upadhismiṃ sati jarāmaraṇaṃ hoti, upadhismiṃ asati jarāmaraṇaṃ na hotī’ti. So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti. Tathāpaṭipanno ca hoti anudhammacārī. Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

‘‘Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ – ‘upadhi panāyaṃ kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo, kismiṃ sati upadhi hoti, kismiṃ asati upadhi na hotī’ti? So sammasamāno evaṃ jānāti – ‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti. So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti. Tathā paṭipanno ca hoti anudhammacārī. Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.

‘‘Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ – ‘taṇhā panāyaṃ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti? So sammasamāno evaṃ jānāti – yaṃ kho loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati . Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuṃ loke piyarūpaṃ, sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke piyarūpaṃ sātarūpaṃ…pe… ghānaṃ loke piyarūpaṃ sātarūpaṃ… jivhā loke piyarūpaṃ sātarūpaṃ… kāyo loke piyarūpaṃ sātarūpaṃ… mano loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.

‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato addakkhuṃ sukhato addakkhuṃ attato addakkhuṃ ārogyato addakkhuṃ khemato addakkhuṃ. Te taṇhaṃ vaḍḍhesuṃ. Ye taṇhaṃ vaḍḍhesuṃ te upadhiṃ vaḍḍhesuṃ. Ye upadhiṃ vaḍḍhesuṃ te dukkhaṃ vaḍḍhesuṃ. Ye dukkhaṃ vaḍḍhesuṃ te na parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṃsu dukkhasmāti vadāmi.


66. 如是我闻。一时,世尊住在俱卢国,在俱卢人的一个市镇,名叫剑磨瑟昙。在那里,世尊对比丘们说:"比丘们。""尊者。"那些比丘回答世尊。世尊说:"比丘们,你们是否思惟内在的思惟?"当这样说时,一位比丘对世尊说:"尊者,我思惟内在的思惟。""比丘,你是如何思惟内在的思惟的?"于是那位比丘解释了。那位比丘的解释没有使世尊满意。
当这样说时,尊者阿难对世尊说:"世尊,现在是时候了;善逝,现在是时候了;请世尊讲说内在的思惟。听了世尊的话,比丘们会记住的。""那么,阿难,你们要听,要好好作意,我要说了。""是的,尊者。"那些比丘回答世尊。世尊说:
"在这里,比丘们,比丘在思惟时,思惟内在的思惟:'在世间生起的这种种不同的苦,即老死。这苦以什么为因?以什么为集?以什么为生?以什么为源?有什么时老死存在?没有什么时老死不存在?'他思惟后知道:'在世间生起的这种种不同的苦,即老死。这苦以依著为因,以依著为集,以依著为生,以依著为源,有依著时老死存在,没有依著时老死不存在。'他了知老死,了知老死的集起,了知老死的灭,了知导向老死灭的适当道路。他如法而行,随法而行。比丘们,这称为比丘完全正确地为了苦的灭尽、为了老死的灭而实践。
"然后,他进一步思惟内在的思惟:'这依著以什么为因?以什么为集?以什么为生?以什么为源?有什么时依著存在?没有什么时依著不存在?'他思惟后知道:'依著以渴爱为因,以渴爱为集,以渴爱为生,以渴爱为源,有渴爱时依著存在,没有渴爱时依著不存在。'他了知依著,了知依著的集起,了知依著的灭,了知导向依著灭的适当道路。他如法而行,随法而行。比丘们,这称为比丘完全正确地为了苦的灭尽、为了依著的灭而实践。
"然后,他进一步思惟内在的思惟:'这渴爱在哪里生起时生起?在哪里安住时安住?'他思惟后知道:'世间上凡是可爱的、可喜的,渴爱就在那里生起时生起,在那里安住时安住。什么是世间上可爱的、可喜的?眼在世间是可爱的、可喜的。渴爱就在那里生起时生起,在那里安住时安住。耳在世间是可爱的、可喜的……乃至……鼻在世间是可爱的、可喜的……舌在世间是可爱的、可喜的……身在世间是可爱的、可喜的……意在世间是可爱的、可喜的。渴爱就在那里生起时生起,在那里安住时安住。'
"比丘们,过去世的任何沙门或婆罗门,凡是世间上可爱的、可喜的,他们把它看作是常的,看作是乐的,看作是我,看作是健康的,看作是安稳的。他们增长了渴爱。增长渴爱的人增长了依著。增长依著的人增长了苦。增长苦的人,我说他们没有解脱生、老、死、忧、悲、苦、忧恼、绝望,没有解脱苦。


‘‘Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato dakkhissanti [dakkhinti (sī.)] sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti. Te taṇhaṃ vaḍḍhissanti. Ye taṇhaṃ vaḍḍhissanti te upadhiṃ vaḍḍhissanti. Ye upadhiṃ vaḍḍhissanti te dukkhaṃ vaḍḍhissanti. Ye dukkhaṃ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.

‘‘Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti. Te taṇhaṃ vaḍḍhenti . Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti. Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti. Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.

‘‘Seyyathāpi , bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṃsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ āpānīyakaṃsaṃ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya. So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ…pe… anāgatamaddhānaṃ…pe… etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṃ vaḍḍhenti. Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti. Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti. Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.

‘‘Ye ca kho keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ, te taṇhaṃ pajahiṃsu. Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu. Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu. Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.

‘‘Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, te taṇhaṃ pajahissanti. Ye taṇhaṃ pajahissanti…pe… parimuccissanti dukkhasmāti vadāmi.

‘‘Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṃ pajahanti. Ye taṇhaṃ pajahanti te upadhiṃ pajahanti. Ye upadhiṃ pajahanti te dukkhaṃ pajahanti. Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.


"比丘们,未来世的任何沙门或婆罗门,凡是世间上可爱的、可喜的,他们会把它看作是常的,看作是乐的,看作是我,看作是健康的,看作是安稳的。他们将增长渴爱。增长渴爱的人将增长依著。增长依著的人将增长苦。增长苦的人,我说他们将不会解脱生、老、死、忧、悲、苦、忧恼、绝望,不会解脱苦。
"比丘们,现在的任何沙门或婆罗门,凡是世间上可爱的、可喜的,他们把它看作是常的,看作是乐的,看作是我,看作是健康的,看作是安稳的。他们增长渴爱。增长渴爱的人增长依著。增长依著的人增长苦。增长苦的人,我说他们不会解脱生、老、死、忧、悲、苦、忧恼、绝望,不会解脱苦。
"比丘们,就像一个色泽美好、香气宜人、味道甘美的饮料杯,但它混有毒药。这时有一个人来了,被热所逼,被热所压,疲倦、口渴、想喝水。人们对他这样说:'喂,这位先生,这是一个色泽美好、香气宜人、味道甘美的饮料杯;但它混有毒药。如果你想喝就喝吧。喝的时候,它会以色、香、味使你满意,但喝了之后,你会因此而死亡或遭受濒死般的痛苦。'那个人会立即不加思考地喝下那杯饮料,不会放弃。他会因此而死亡或遭受濒死般的痛苦。同样地,比丘们,过去世的任何沙门或婆罗门,凡是世间上可爱的……乃至……未来世的……乃至……现在的任何沙门或婆罗门,凡是世间上可爱的、可喜的,他们把它看作是常的,看作是乐的,看作是我,看作是健康的,看作是安稳的。他们增长渴爱。增长渴爱的人增长依著。增长依著的人增长苦。增长苦的人,我说他们不会解脱生、老、死、忧、悲、苦、忧恼、绝望,不会解脱苦。
"比丘们,过去世的任何沙门或婆罗门,凡是世间上可爱的、可喜的,他们把它看作是无常的,看作是苦的,看作是无我的,看作是病的,看作是可怕的。他们舍弃了渴爱。舍弃渴爱的人舍弃了依著。舍弃依著的人舍弃了苦。舍弃苦的人,我说他们解脱了生、老、死、忧、悲、苦、忧恼、绝望,解脱了苦。
"比丘们,未来世的任何沙门或婆罗门,凡是世间上可爱的、可喜的,他们会把它看作是无常的,看作是苦的,看作是无我的,看作是病的,看作是可怕的。他们将舍弃渴爱。舍弃渴爱的人……乃至……我说他们将解脱苦。
"比丘们,现在的任何沙门或婆罗门,凡是世间上可爱的、可喜的,他们把它看作是无常的,看作是苦的,看作是无我的,看作是病的,看作是可怕的。他们舍弃渴爱。舍弃渴爱的人舍弃依著。舍弃依著的人舍弃苦。舍弃苦的人,我说他们解脱生、老、死、忧、悲、苦、忧恼、绝望,解脱苦。


‘‘Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṃsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. Atha kho, bhikkhave, tassa purisassa evamassa – ‘sakkā kho me ayaṃ surāpipāsitā [surāpipāsā (?)] pānīyena vā vinetuṃ dadhimaṇḍakena vā vinetuṃ bhaṭṭhaloṇikāya [maṭṭhaloṇikāya (sī. syā. kaṃ. pī.)] vā vinetuṃ loṇasovīrakena vā vinetuṃ, na tvevāhaṃ taṃ piveyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. So taṃ āpānīyakaṃsaṃ paṭisaṅkhā na piveyya, paṭinissajjeyya . So tatonidānaṃ na maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ, te taṇhaṃ pajahiṃsu. Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu. Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu. Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.

‘‘Yepi hi keci, bhikkhave, anāgatamaddhānaṃ…pe… etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṃ pajahanti. Ye taṇhaṃ pajahanti te upadhiṃ pajahanti. Ye upadhiṃ pajahanti te dukkhaṃ pajahanti. Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī’’ti. Chaṭṭhaṃ.

7. Naḷakalāpīsuttaṃ



"比丘们,就像一个色泽美好、香气宜人、味道甘美的饮料杯,但它混有毒药。这时有一个人来了,被热所逼,被热所压,疲倦、口渴、想喝水。人们对他这样说:'喂,这位先生,这是一个色泽美好、香气宜人、味道甘美的饮料杯;但它混有毒药。如果你想喝就喝吧。喝的时候,它会以色、香、味使你满意,但喝了之后,你会因此而死亡或遭受濒死般的痛苦。'比丘们,这时那个人会这样想:'我可以用水、酸奶清、盐水或鱼露来解除这酒渴,但我不应该喝那个会给我带来长期不利和痛苦的东西。'他经过思考后不会喝那杯饮料,会放弃它。他不会因此而死亡或遭受濒死般的痛苦。同样地,比丘们,过去世的任何沙门或婆罗门,凡是世间上可爱的、可喜的,他们把它看作是无常的,看作是苦的,看作是无我的,看作是病的,看作是可怕的。他们舍弃了渴爱。舍弃渴爱的人舍弃了依著。舍弃依著的人舍弃了苦。舍弃苦的人,我说他们解脱了生、老、死、忧、悲、苦、忧恼、绝望,解脱了苦。
"比丘们,未来世的任何……乃至……现在的任何沙门或婆罗门,凡是世间上可爱的、可喜的,他们把它看作是无常的,看作是苦的,看作是无我的,看作是病的,看作是可怕的。他们舍弃渴爱。舍弃渴爱的人舍弃依著。舍弃依著的人舍弃苦。舍弃苦的人,我说他们解脱生、老、死、忧、悲、苦、忧恼、绝望,解脱苦。"第六。
7. 芦束经

67. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko [mahākoṭṭhito (sī. syā. kaṃ. pī.)] bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘kiṃ nu kho, āvuso sāriputta, sayaṃkataṃ jarāmaraṇaṃ, paraṃkataṃ jarāmaraṇaṃ, sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ jarāmaraṇa’’nti? ‘‘Na kho, āvuso koṭṭhika, sayaṃkataṃ jarāmaraṇaṃ, na paraṃkataṃ jarāmaraṇaṃ, na sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ jarāmaraṇaṃ. Api ca, jātipaccayā jarāmaraṇa’’nti.

‘‘Kiṃ nu kho, āvuso sāriputta, sayaṃkatā jāti, paraṃkatā jāti, sayaṃkatā ca paraṃkatā ca jāti, udāhu asayaṃkārā aparaṃkārā adhiccasamuppannā jātī’’ti? ‘‘Na kho, āvuso koṭṭhika, sayaṃkatā jāti, na paraṃkatā jāti, na sayaṃkatā ca paraṃkatā ca jāti, nāpi asayaṃkārā aparaṃkārā adhiccasamuppannā jāti. Api ca, bhavapaccayā jātī’’ti.

‘‘Kiṃ nu kho, āvuso sāriputta, sayaṃkato bhavo…pe… sayaṃkataṃ upādānaṃ… sayaṃkatā taṇhā… sayaṃkatā vedanā… sayaṃkato phasso… sayaṃkataṃ saḷāyatanaṃ… sayaṃkataṃ nāmarūpaṃ, paraṃkataṃ nāmarūpaṃ, sayaṃkatañca paraṃkatañca nāmarūpaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ nāmarūpa’’nti ? ‘‘Na kho, āvuso koṭṭhika, sayaṃkataṃ nāmarūpaṃ, na paraṃkataṃ nāmarūpaṃ, na sayaṃkatañca paraṃkatañca nāmarūpaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ, adhiccasamuppannaṃ nāmarūpaṃ. Api ca, viññāṇapaccayā nāmarūpa’’nti.

‘‘Kiṃ nu kho, āvuso sāriputta, sayaṅkataṃ viññāṇaṃ, paraṅkataṃ viññāṇaṃ, sayaṃkatañca paraṃkatañca viññāṇaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇa’’nti? ‘‘Na kho, āvuso koṭṭhika, sayaṃkataṃ viññāṇaṃ, na paraṃkataṃ viññāṇaṃ na sayaṃkatañca paraṃkatañca viññāṇaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇaṃ. Api ca, nāmarūpapaccayā viññāṇa’’nti.

‘‘Idāneva kho mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – ‘na khvāvuso koṭṭhika, sayaṃkataṃ nāmarūpaṃ, na paraṃkataṃ nāmarūpaṃ, na sayaṃkatañca paraṃkatañca nāmarūpaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ nāmarūpaṃ. Api ca, viññāṇapaccayā nāmarūpa’’’nti.

‘‘Idāneva ca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – ‘na khvāvuso koṭṭhika, sayaṃkataṃ viññāṇaṃ, na paraṃkataṃ viññāṇaṃ, na sayaṃkatañca paraṃkatañca viññāṇaṃ , nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇaṃ. Api ca, nāmarūpapaccayā viññāṇa’’’nti.


67. 一时,尊者舍利弗和尊者大拘絺罗住在波罗奈城仙人落处的鹿野苑。那时,尊者大拘絺罗在傍晚从独处静坐中起来,去到尊者舍利弗那里。到了之后,与尊者舍利弗互相问候。寒暄叙旧后,坐在一旁。坐在一旁的尊者大拘絺罗对尊者舍利弗说:"朋友舍利弗,老死是自作的吗?是他作的吗?是自作和他作的吗?还是非自作非他作、无因生的呢?""朋友拘絺罗,老死不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作、无因生的。而是,以生为缘有老死。"
"朋友舍利弗,生是自作的吗?是他作的吗?是自作和他作的吗?还是非自作非他作、无因生的呢?""朋友拘絺罗,生不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作、无因生的。而是,以有为缘有生。"
"朋友舍利弗,有是自作的吗……乃至……取是自作的吗……爱是自作的吗……受是自作的吗……触是自作的吗……六入是自作的吗……名色是自作的吗?是他作的吗?是自作和他作的吗?还是非自作非他作、无因生的呢?""朋友拘絺罗,名色不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作、无因生的。而是,以识为缘有名色。"
"朋友舍利弗,识是自作的吗?是他作的吗?是自作和他作的吗?还是非自作非他作、无因生的呢?""朋友拘絺罗,识不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作、无因生的。而是,以名色为缘有识。"
"我们现在这样理解尊者舍利弗所说的:'朋友拘絺罗,名色不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作、无因生的。而是,以识为缘有名色。'"
"而现在我们又这样理解尊者舍利弗所说的:'朋友拘絺罗,识不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作、无因生的。而是,以名色为缘有识。'"


‘‘Yathā kathaṃ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo’’ti? ‘‘Tenahāvuso, upamaṃ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ jānanti. Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ. Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Tāsaṃ ce, āvuso , naḷakalāpīnaṃ ekaṃ ākaḍḍheyya, ekā papateyya; aparaṃ ce ākaḍḍheyya, aparā papateyya. Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. ‘‘Acchariyaṃ , āvuso sāriputta; abbhutaṃ, āvuso sāriputta! Yāvasubhāsitaṃ cidaṃ āyasmatā sāriputtena. Idañca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ imehi chattiṃsāya vatthūhi anumodāma – ‘jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃ vacanāya. Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃ vacanāya. Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃ vacanāya. Jātiyā ce… bhavassa ce… upādānassa ce… taṇhāya ce… vedanāya ce… phassassa ce… saḷāyatanassa ce… nāmarūpassa ce… viññāṇassa ce… saṅkhārānaṃ ce… avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃ vacanāya. Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃ vacanāya . Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃ vacanāyā’’’ti. Sattamaṃ.

8. Kosambisuttaṃ



"朋友舍利弗,这个说法的意思应该如何理解呢?""那么,朋友,我给你打个比方。有些聪明人通过比喻就能理解所说的意思。朋友,就像两束芦草相互依靠而立。同样地,朋友,以名色为缘有识;以识为缘有名色;以名色为缘有六入;以六入为缘有触……乃至……如是这整个苦蕴集起。朋友,如果拉走其中一束芦草,另一束就会倒下;如果拉走另一束,第一束就会倒下。同样地,朋友,名色灭则识灭;识灭则名色灭;名色灭则六入灭;六入灭则触灭……乃至……如是这整个苦蕴灭。""朋友舍利弗,真是不可思议!朋友舍利弗,真是稀有!尊者舍利弗说得多么好啊!我们以这三十六种情况赞同尊者舍利弗所说的:'朋友,如果比丘为了厌离、离欲、灭尽老死而说法,可以称他为说法比丘。朋友,如果比丘为了厌离、离欲、灭尽老死而修行,可以称他为如法修行的比丘。朋友,如果比丘因厌离、离欲、灭尽老死而无取著解脱,可以称他为现法证得涅槃的比丘。如果比丘为了厌离、离欲、灭尽生……有……取……爱……受……触……六入……名色……识……诸行……无明而说法,可以称他为说法比丘。朋友,如果比丘为了厌离、离欲、灭尽无明而修行,可以称他为如法修行的比丘。朋友,如果比丘因厌离、离欲、灭尽无明而无取著解脱,可以称他为现法证得涅槃的比丘。'"第七。
8. 拘睒弥经

68. Ekaṃ samayaṃ āyasmā ca musilo [mūsilo (sī.), musīlo (pī.)] āyasmā ca paviṭṭho [saviṭṭho (sī. pī.)] āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā paviṭṭho āyasmantaṃ musilaṃ etadavoca – ‘‘aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ – ‘jātipaccayā jarāmaraṇa’’’nti? ‘‘Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘jātipaccayā jarāmaraṇa’’’nti.

‘‘Aññatreva , āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ – ‘bhavapaccayā jātīti…pe… upādānapaccayā bhavoti… taṇhāpaccayā upādānanti… vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇanti… avijjāpaccayā saṅkhārā’’’ti? ‘‘Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘avijjāpaccayā saṅkhārā’’’ti.

‘‘Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ – ‘jātinirodhā jarāmaraṇanirodho’’’ti? ‘‘Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘jātinirodhā jarāmaraṇanirodho’’’ti.

‘‘Aññatreva , āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ – ‘bhavanirodhā jātinirodhoti…pe… upādānanirodhā bhavanirodhoti… taṇhānirodhā upādānanirodhoti… vedanānirodhā taṇhānirodhoti… phassanirodhā vedanānirodhoti… saḷāyatananirodhā phassanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… viññāṇanirodhā nāmarūpanirodhoti … saṅkhāranirodhā viññāṇanirodhoti… avijjānirodhā saṅkhāranirodho’’’ti? ‘‘Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘avijjānirodhā saṅkhāranirodho’’’ti.

‘‘Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ – ‘bhavanirodho nibbāna’’’nti? ‘‘Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘bhavanirodho nibbāna’’’nti.

‘‘Tenahāyasmā musilo arahaṃ khīṇāsavo’’ti? Evaṃ vutte, āyasmā musilo tuṇhī ahosi. Atha kho āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavoca – ‘‘sādhāvuso paviṭṭha, ahaṃ etaṃ pañhaṃ labheyyaṃ. Maṃ etaṃ pañhaṃ puccha. Ahaṃ te etaṃ pañhaṃ byākarissāmī’’ti. ‘‘Labhatāyasmā nārado etaṃ pañhaṃ. Pucchāmahaṃ āyasmantaṃ nāradaṃ etaṃ pañhaṃ. Byākarotu ca me āyasmā nārado etaṃ pañhaṃ’’.

‘‘Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – ‘jātipaccayā jarāmaraṇa’’’nti? ‘‘Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘jātipaccayā jarāmaraṇa’’’nti.


68. 一时,尊者穆私罗、尊者波毗陀、尊者那罗陀和尊者阿难住在拘睒弥城的瞿师多园。那时,尊者波毗陀对尊者穆私罗说:"朋友穆私罗,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,尊者穆私罗是否有亲身的智慧:'以生为缘有老死'?""朋友波毗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,我知道这个,我看到这个:'以生为缘有老死'。"
"朋友穆私罗,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,尊者穆私罗是否有亲身的智慧:'以有为缘有生'……乃至……'以取为缘有有'……'以爱为缘有取'……'以受为缘有爱'……'以触为缘有受'……'以六入为缘有触'……'以名色为缘有六入'……'以识为缘有名色'……'以行为缘有识'……'以无明为缘有行'?""朋友波毗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,我知道这个,我看到这个:'以无明为缘有行'。"
"朋友穆私罗,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,尊者穆私罗是否有亲身的智慧:'生灭则老死灭'?""朋友波毗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,我知道这个,我看到这个:'生灭则老死灭'。"
"朋友穆私罗,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,尊者穆私罗是否有亲身的智慧:'有灭则生灭'……乃至……'取灭则有灭'……'爱灭则取灭'……'受灭则爱灭'……'触灭则受灭'……'六入灭则触灭'……'名色灭则六入灭'……'识灭则名色灭'……'行灭则识灭'……'无明灭则行灭'?""朋友波毗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,我知道这个,我看到这个:'无明灭则行灭'。"
"朋友穆私罗,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,尊者穆私罗是否有亲身的智慧:'有灭即涅槃'?""朋友波毗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,我知道这个,我看到这个:'有灭即涅槃'。"
"那么尊者穆私罗是阿罗汉、漏尽者吗?"当这样说时,尊者穆私罗保持沉默。这时,尊者那罗陀对尊者波毗陀说:"朋友波毗陀,让我来回答这个问题吧。请你问我这个问题。我会回答你这个问题。""那就让尊者那罗陀回答这个问题吧。我问尊者那罗陀这个问题。请尊者那罗陀回答我这个问题。"
"朋友那罗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,尊者那罗陀是否有亲身的智慧:'以生为缘有老死'?""朋友波毗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,我知道这个,我看到这个:'以生为缘有老死'。"


‘‘Aññatreva , āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – bhavapaccayā jāti…pe… avijjāpaccayā saṅkhārā’’ti? ‘‘Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘avijjāpaccayā saṅkhārā’’’ti.

‘‘Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – ‘jātinirodhā jarāmaraṇanirodho’’’ti? ‘‘Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘jātinirodhā jarāmaraṇanirodho’’’ti.

‘‘Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – ‘bhavanirodhā jātinirodhoti…pe… avijjānirodhā saṅkhāranirodho’’’ti? ‘‘Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘avijjānirodhā saṅkhāranirodho’’’ti.

‘‘Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – ‘bhavanirodho nibbāna’’’nti? ‘‘Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘bhavanirodho nibbāna’’’nti.

‘‘Tenahāyasmā nārado arahaṃ khīṇāsavo’’ti? ‘‘‘Bhavanirodho nibbāna’nti kho me, āvuso, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo. Seyyathāpi, āvuso, kantāramagge udapāno. Tatra nevassa rajju na udakavārako. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṃ udapānaṃ olokeyya. Tassa ‘udaka’nti hi kho ñāṇaṃ assa, na ca kāyena phusitvā vihareyya. Evameva kho, āvuso, ‘bhavanirodho nibbāna’nti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo’’ti.

Evaṃ vutte, āyasmā ānando āyasmantaṃ paviṭṭhaṃ etadavoca – ‘‘evaṃvādī [evaṃvādiṃ (?)] tvaṃ, āvuso paviṭṭha, āyasmantaṃ nāradaṃ kiṃ vadesī’’ti? ‘‘Evaṃvādāhaṃ, āvuso ānanda, āyasmantaṃ nāradaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā’’ti. Aṭṭhamaṃ.

9. Upayantisuttaṃ

69. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho…pe… ‘‘mahāsamuddo, bhikkhave, upayanto mahānadiyo upayāpeti, mahānadiyo upayantiyo kunnadiyo upayāpenti, kunnadiyo upayantiyo mahāsobbhe upayāpenti, mahāsobbhā upayantā kusobbhe upayāpenti. Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṃ upayāpenti, viññāṇaṃ upayantaṃ nāmarūpaṃ upayāpeti, nāmarūpaṃ upayantaṃ saḷāyatanaṃ upayāpeti, saḷāyatanaṃ upayantaṃ phassaṃ upayāpeti, phasso upayanto vedanaṃ upayāpeti, vedanā upayantī taṇhaṃ upayāpeti, taṇhā upayantī upādānaṃ upayāpeti, upādānaṃ upayantaṃ bhavaṃ upayāpeti, bhavo upayanto jātiṃ upayāpeti, jāti upayantī jarāmaraṇaṃ upayāpeti.

‘‘Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti. Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṃ apayāpenti, viññāṇaṃ apayantaṃ nāmarūpaṃ apayāpeti, nāmarūpaṃ apayantaṃ saḷāyatanaṃ apayāpeti, saḷāyatanaṃ apayantaṃ phassaṃ apayāpeti, phasso apayanto vedanaṃ apayāpeti, vedanā apayantī taṇhaṃ apayāpeti, taṇhā apayantī upādānaṃ apayāpeti, upādānaṃ apayantaṃ bhavaṃ apayāpeti, bhavo apayanto jātiṃ apayāpeti, jāti apayantī jarāmaraṇaṃ apayāpetī’’ti. Navamaṃ.



"朋友那罗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,尊者那罗陀是否有亲身的智慧:'以有为缘有生'……乃至……'以无明为缘有行'?""朋友波毗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,我知道这个,我看到这个:'以无明为缘有行'。"
"朋友那罗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,尊者那罗陀是否有亲身的智慧:'生灭则老死灭'?""朋友波毗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,我知道这个,我看到这个:'生灭则老死灭'。"
"朋友那罗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,尊者那罗陀是否有亲身的智慧:'有灭则生灭'……乃至……'无明灭则行灭'?""朋友波毗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,我知道这个,我看到这个:'无明灭则行灭'。"
"朋友那罗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,尊者那罗陀是否有亲身的智慧:'有灭即涅槃'?""朋友波毗陀,除了信仰、除了爱好、除了传闻、除了理性思考、除了接受见解之外,我知道这个,我看到这个:'有灭即涅槃'。"
"那么尊者那罗陀是阿罗汉、漏尽者吗?""朋友,虽然我以如实正慧善见'有灭即涅槃',但我不是阿罗汉、漏尽者。朋友,就像在荒野的道路上有一口井。那里既没有绳子也没有水桶。这时有一个人来了,被热所逼,被热所压,疲倦、口渴、想喝水,他看着那口井。他会知道'有水',但身体不能触及。同样地,朋友,虽然我以如实正慧善见'有灭即涅槃',但我不是阿罗汉、漏尽者。"
当这样说时,尊者阿难对尊者波毗陀说:"朋友波毗陀,你对如此说的尊者那罗陀有什么看法?""朋友阿难,我对如此说的尊者那罗陀没有任何看法,除了善良和善巧。"第八。
9. 趋向经
69. 如是我闻。一时,世尊住在舍卫城祇树给孤独园。在那里……乃至……"比丘们,大海趋向时使大河趋向,大河趋向时使小河趋向,小河趋向时使大湖趋向,大湖趋向时使小湖趋向。同样地,比丘们,无明趋向时使诸行趋向,诸行趋向时使识趋向,识趋向时使名色趋向,名色趋向时使六入趋向,六入趋向时使触趋向,触趋向时使受趋向,受趋向时使爱趋向,爱趋向时使取趋向,取趋向时使有趋向,有趋向时使生趋向,生趋向时使老死趋向。
"比丘们,大海退去时使大河退去,大河退去时使小河退去,小河退去时使大湖退去,大湖退去时使小湖退去。同样地,比丘们,无明退去时使诸行退去,诸行退去时使识退去,识退去时使名色退去,名色退去时使六入退去,六入退去时使触退去,触退去时使受退去,受退去时使爱退去,爱退去时使取退去,取退去时使有退去,有退去时使生退去,生退去时使老死退去。"第九。

10. Susimasuttaṃ



10. 须尸摩经


70. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta-senāsana-gilānappaccaya-bhesajjaparikkhārānaṃ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta-senāsanagilānappaccaya-bhesajjaparikkhārānaṃ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvara-piṇḍapāta-senāsanagilānappaccaya-bhesajjaparikkhārānaṃ.

Tena kho pana samayena susimo [susīmo (sī. ka.)] paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Atha kho susimassa paribbājakassa parisā susimaṃ paribbājakaṃ etadavocuṃ – ‘‘ehi tvaṃ, āvuso susima, samaṇe gotame brahmacariyaṃ cara. Tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi [vācessasi (pī. ka.)]. Taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma. Evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvara-piṇḍapātasenāsana-gilānappaccaya-bhesajjaparikkhārāna’’nti. ‘‘Evamāvuso’’ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho susimo paribbājako āyasmantaṃ ānandaṃ etadavoca – ‘‘icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritu’’nti.

Atha kho āyasmā ānando susimaṃ paribbājakaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, susimo paribbājako evamāha – ‘icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritu’’nti. ‘‘Tenahānanda, susimaṃ pabbājethā’’ti . Alattha kho susimo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.

Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti – ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’’ti. Assosi kho āyasmā susimo – ‘‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti. Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo te bhikkhū etadavoca – ‘‘saccaṃ kirāyasmantehi bhagavato santike aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā’’ti? ‘‘Evamāvuso’’ti.

‘‘Api pana [api nu (sī. syā. kaṃ.) evamuparipi] tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ iddhividhaṃ paccanubhotha – ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṃ vattethā’’ti? ‘‘No hetaṃ, āvuso’’.

‘‘Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā’’ti? ‘‘No hetaṃ, āvuso’’.


70. 如是我闻。一时,世尊住在王舍城竹林栗鼠feeding ground。那时,世尊受到尊敬、恭敬、尊重、供养、礼拜,获得衣服、饮食、住处、病人所需药品等资具。比丘僧团也受到尊敬、恭敬、尊重、供养、礼拜,获得衣服、饮食、住处、病人所需药品等资具。但其他外道游行者不受尊敬、不受恭敬、不受尊重、不受供养、不受礼拜,不获得衣服、饮食、住处、病人所需药品等资具。
那时,游行者须尸摩与一大群游行者住在王舍城。须尸摩游行者的随众对须尸摩游行者说:"来吧,朋友须尸摩,你去沙门乔达摩那里修梵行。你学习了法后,教导我们。我们学习了那法后,会对在家人说。这样我们也会受到尊敬、恭敬、尊重、供养、礼拜,获得衣服、饮食、住处、病人所需药品等资具。"须尸摩游行者回答自己的随众说:"好的,朋友们。"然后他去到尊者阿难那里。到了之后,与尊者阿难互相问候。寒暄叙旧后,坐在一旁。坐在一旁的须尸摩游行者对尊者阿难说:"朋友阿难,我想在这法律中修梵行。"
于是尊者阿难带着须尸摩游行者去到世尊那里。到了之后,礼敬世尊,然后坐在一旁。坐在一旁的尊者阿难对世尊说:"尊者,这位须尸摩游行者这样说:'朋友阿难,我想在这法律中修梵行。'""那么,阿难,让须尸摩出家吧。"须尸摩游行者在世尊面前获得出家,获得具足戒。
那时,许多比丘在世尊面前宣称证得阿罗汉果:"我们了知:生已尽,梵行已立,所作已办,不受后有。"尊者须尸摩听说:"据说许多比丘在世尊面前宣称证得阿罗汉果:'我们了知:生已尽,梵行已立,所作已办,不受后有。'"于是尊者须尸摩去到那些比丘那里。到了之后,与那些比丘互相问候。寒暄叙旧后,坐在一旁。坐在一旁的尊者须尸摩对那些比丘说:"据说诸位尊者在世尊面前宣称证得阿罗汉果:'我们了知:生已尽,梵行已立,所作已办,不受后有。'这是真的吗?""是的,朋友。"
"那么,诸位尊者如此知、如此见,是否能够体验各种神通——一身变多身,多身变一身;显现、隐形;穿墙、穿壁、穿山而过,无阻无碍,如行空中;出没于地,如在水中;履水不沉,如履于地;结跏趺坐,飞腾虚空,如鸟翱翔;手摸抚日月,有如是大神力、大威德;身自在行,乃至梵天界?"" 不是的,朋友。"
"那么,诸位尊者如此知、如此见,是否以清净超人的天耳界,能听两种声音,即天上的和人间的,无论远近?"" 不是的,朋友。"


‘‘Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānātha – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātha; vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānātha; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānātha; vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānātha; samohaṃ vā cittaṃ samohaṃ cittanti pajānātha; vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānātha; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānātha; vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānātha; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānātha; amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānātha ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānātha; anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānātha; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānātha; asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānātha; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānātha ; avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāthā’’ti? ‘‘No hetaṃ, āvuso’’.

‘‘Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ pubbenivāsaṃ anussaratha, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarathā’’ti? ‘‘No hetaṃ, āvuso’’.

‘‘Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā’’ti? ‘‘No hetaṃ, āvuso’’.

‘‘Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā’’ti? ‘‘No hetaṃ, āvuso’’.

‘‘Ettha dāni āyasmanto idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti; idaṃ no, āvuso, katha’’nti? ‘‘Paññāvimuttā kho mayaṃ, āvuso susimā’’ti.

‘‘Na khvāhaṃ imassa āyasmantānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me āyasmanto tathā bhāsantu yathāhaṃ imassa āyasmantānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyya’’nti. ‘‘Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsi atha kho paññāvimuttā maya’’nti.

Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. ‘‘Pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa’’nti.

‘‘Na khvāhaṃ, bhante, imassa bhagavatā [bhagavato (pī.)] saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyya’’nti. ‘‘Ājāneyyāsi vā tvaṃ, susima, na vā tvaṃ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇaṃ’’.


"那么,诸位尊者如此知、如此见,是否能以心智了知其他众生、其他个人的心——了知有贪欲的心是有贪欲的心,了知离贪欲的心是离贪欲的心;了知有嗔恚的心是有嗔恚的心,了知离嗔恚的心是离嗔恚的心;了知有愚痴的心是有愚痴的心,了知离愚痴的心是离愚痴的心;了知收缩的心是收缩的心,了知散乱的心是散乱的心;了知广大的心是广大的心,了知不广大的心是不广大的心;了知有上的心是有上的心,了知无上的心是无上的心;了知专注的心是专注的心,了知不专注的心是不专注的心;了知解脱的心是解脱的心,了知未解脱的心是未解脱的心?""不是的,朋友。"
"那么,诸位尊者如此知、如此见,是否能忆念种种宿命,即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,成劫、坏劫、成坏劫,多成劫、多坏劫、多成坏劫:'我曾生于某处,如是名,如是姓,如是种族,如是饮食,如是苦乐感受,如是寿量。我从那里死后,又生于某处。在那里又如是名,如是姓,如是种族,如是饮食,如是苦乐感受,如是寿量。我从那里死后,又生于此处。'如是忆念种种宿命,形相与细节俱全?""不是的,朋友。"
"那么,诸位尊者如此知、如此见,是否以清净超人的天眼,见众生死时、生时,卑贱、高贵,美丽、丑陋,幸福、不幸,了知众生随业而去——'这些众生具身恶行、语恶行、意恶行,诽谤圣者,怀邪见,行邪见业,他们身坏命终后,生于恶趣、恶道、堕处、地狱;或者这些众生具身善行、语善行、意善行,不诽谤圣者,怀正见,行正见业,他们身坏命终后,生于善趣、天界。'如是以清净超人的天眼,见众生死时、生时,卑贱、高贵,美丽、丑陋,幸福、不幸,了知众生随业而去?""不是的,朋友。"
"那么,诸位尊者如此知、如此见,是否能以身体接触并安住于那些超越色界的寂静解脱、无色界定?""不是的,朋友。"
"诸位尊者,现在你们既作了这样的回答,又没有证得这些法,这是怎么回事呢?""朋友须尸摩,我们是慧解脱。"
"我不了解诸位尊者简略所说的详细含义。请诸位尊者为我详细解说,使我能了解诸位尊者简略所说的详细含义。""朋友须尸摩,无论你是否了解,我们确实是慧解脱。"
于是尊者须尸摩从座起身,去到世尊那里。到了之后,礼敬世尊,然后坐在一旁。坐在一旁的尊者须尸摩将与那些比丘的全部谈话告诉了世尊。"须尸摩,先有法住智,后有涅槃智。"
"尊者,我不了解世尊简略所说的详细含义。请世尊为我详细解说,使我能了解世尊简略所说的详细含义。""须尸摩,无论你是否了解,确实是先有法住智,后有涅槃智。"


‘‘Taṃ kiṃ maññasi, susima, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’ . ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Saññā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’…pe… ‘‘saṅkhārā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ , bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Tasmātiha, susima, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci saññā…pe… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

‘‘Evaṃ passaṃ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

‘‘‘Jātipaccayā jarāmaraṇa’nti, susima, passasī’’ti? ‘‘Evaṃ, bhante’’. ‘‘‘Bhavapaccayā jātī’ti, susima, passasī’’ti? ‘‘Evaṃ, bhante’’. ‘‘‘Upādānapaccayā bhavo’ti, susima, passasī’’ti? ‘‘Evaṃ, bhante’’. ‘‘‘Taṇhāpaccayā upādāna’nti, susima, passasī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇanti… avijjāpaccayā saṅkhārāti, susima, passasī’’ti? ‘‘Evaṃ, bhante’’.

‘‘‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī’’ti? ‘‘Evaṃ, bhante’’ . ‘‘‘Bhavanirodhā jātinirodho’ti susima, passasī’’ti? ‘‘Evaṃ, bhante’’. ‘‘Upādānanirodhā bhavanirodhoti… taṇhānirodhā upādānanirodhoti… vedanānirodhā taṇhānirodhoti… phassanirodhā vedanānirodhoti… saḷāyatananirodhā phassanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… viññāṇanirodhā nāmarūpanirodhoti… saṅkhāranirodhā viññāṇanirodhoti… avijjānirodhā saṅkhāranirodhoti, susima, passasī’’ti? ‘‘Evaṃ, bhante’’.


"须尸摩,你怎么认为,色是常还是无常?""无常,尊者。""那么,无常的是苦还是乐?""是苦,尊者。""那么,无常、苦、变易法,是否适合认为:'这是我的,这是我,这是我的自我'?""不是的,尊者。""受是常还是无常?""无常,尊者。""那么,无常的是苦还是乐?""是苦,尊者。""那么,无常、苦、变易法,是否适合认为:'这是我的,这是我,这是我的自我'?""不是的,尊者。""想是常还是无常?""无常,尊者。"……"诸行是常还是无常?""无常,尊者。""那么,无常的是苦还是乐?""是苦,尊者。""那么,无常、苦、变易法,是否适合认为:'这是我的,这是我,这是我的自我'?""不是的,尊者。""识是常还是无常?""无常,尊者。""那么,无常的是苦还是乐?""是苦,尊者。""那么,无常、苦、变易法,是否适合认为:'这是我的,这是我,这是我的自我'?""不是的,尊者。"
"因此,须尸摩,任何色,无论是过去、未来、现在,内在的或外在的,粗的或细的,低劣的或高尚的,远的或近的,一切色都应以正慧如实地看作:'这不是我的,这不是我,这不是我的自我。'任何受……任何想……任何行,无论是过去、未来、现在,内在的或外在的,粗的或细的,低劣的或高尚的,远的或近的,一切行都应以正慧如实地看作:'这不是我的,这不是我,这不是我的自我。'任何识,无论是过去、未来、现在,内在的或外在的,粗的或细的,低劣的或高尚的,远的或近的,一切识都应以正慧如实地看作:'这不是我的,这不是我,这不是我的自我。'
"须尸摩,如是见的多闻圣弟子厌离色,厌离受,厌离想,厌离诸行,厌离识。厌离则离欲,离欲则解脱,解脱时生起解脱智:'生已尽,梵行已立,所作已办,不受后有。'他了知。
"须尸摩,你看到'以生为缘有老死'吗?""是的,尊者。""须尸摩,你看到'以有为缘有生'吗?""是的,尊者。""须尸摩,你看到'以取为缘有有'吗?""是的,尊者。""须尸摩,你看到'以爱为缘有取'吗?""是的,尊者。""以受为缘有爱……以触为缘有受……以六入为缘有触……以名色为缘有六入……以识为缘有名色……以行为缘有识……以无明为缘有行,须尸摩,你看到吗?""是的,尊者。"
"须尸摩,你看到'生灭则老死灭'吗?""是的,尊者。""须尸摩,你看到'有灭则生灭'吗?""是的,尊者。""取灭则有灭……爱灭则取灭……受灭则爱灭……触灭则受灭……六入灭则触灭……名色灭则六入灭……识灭则名色灭……行灭则识灭……无明灭则行灭,须尸摩,你看到吗?""是的,尊者。"


‘‘Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ iddhividhaṃ paccanubhosi – ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṃ vattesī’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāsi – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāsi…pe… vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāsī’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ pubbenivāsaṃ anussarasi, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarasī’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne…pe… yathākammūpage satte pajānāsī’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto ye te santā vimokkhā atikkamma rūpe, āruppā te kāyena phusitvā viharasī’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Ettha dāni, susima, idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti, idaṃ no, susima, katha’’nti?

Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.

‘‘Taggha tvaṃ, susima, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito. Seyyathāpi , susima, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ – ‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti . Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ. Taṃ kiṃ maññasi, susima, api nu so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Yaṃ kho so, susima, puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha [paṭisaṃvediyetha vā, na vā paṭisaṃvediyetha (ka.)]. Yā evaṃ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṃ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṃvattati. Yato ca kho tvaṃ, susima, accayaṃ accayato disvā yathādhammaṃ paṭikarosi taṃ te mayaṃ paṭiggaṇhāma. Vuddhi hesā, susima, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiñca [āyatiṃ (syā. kaṃ.)] saṃvaraṃ āpajjatī’’ti. Dasamaṃ.

Mahāvaggo sattamo.

Tassuddānaṃ –

Dve assutavatā vuttā, puttamaṃsena cāparaṃ;

Atthirāgo ca nagaraṃ, sammasaṃ naḷakalāpiyaṃ;

Kosambī upayanti ca, dasamo susimena cāti [dasamo vutto susīmenāti (sī.)].

8. Samaṇabrāhmaṇavaggo

1. Jarāmaraṇasuttaṃ



"须尸摩,你如此知、如此见,是否能体验各种神通——一身变多身,多身变一身;显现、隐形;穿墙、穿壁、穿山而过,无阻无碍,如行空中;出没于地,如在水中;履水不沉,如履于地;结跏趺坐,飞腾虚空,如鸟翱翔;手摸抚日月,有如是大神力、大威德;身自在行,乃至梵天界?""不是的,尊者。"
"须尸摩,你如此知、如此见,是否以清净超人的天耳界,能听两种声音,即天上的和人间的,无论远近?""不是的,尊者。"
"须尸摩,你如此知、如此见,是否能以心智了知其他众生、其他个人的心——了知有贪欲的心是有贪欲的心……乃至……了知解脱的心是解脱的心?""不是的,尊者。"
"须尸摩,你如此知、如此见,是否能忆念种种宿命,即一生……乃至……如是忆念种种宿命,形相与细节俱全?""不是的,尊者。"
"须尸摩,你如此知、如此见,是否以清净超人的天眼,见众生死时、生时……乃至……了知众生随业而去?""不是的,尊者。"
"须尸摩,你如此知、如此见,是否能以身体接触并安住于那些超越色界的寂静解脱、无色界定?""不是的,尊者。"
"须尸摩,现在你既作了这样的回答,又没有证得这些法,这是怎么回事呢?"
这时,尊者须尸摩以头面礼世尊足,对世尊说:"尊者,我犯了过错,如愚人、如痴人、如不善者,我在如此善说的法律中以盗法者的身份出家。请世尊接受我的忏悔,认识到这是过错,为了将来的约束。"
"须尸摩,你确实犯了过错,如愚人、如痴人、如不善者,你在如此善说的法律中以盗法者的身份出家。须尸摩,就像抓住一个作恶的盗贼后带到国王面前说:'陛下,这是一个作恶的盗贼,请您对他施以您想要的惩罚。'国王会这样说:'去吧,用坚固的绳子把这个人的手反绑在背后,紧紧地捆住,剃光他的头,用刺耳的鼓敲打着,从街道到街道,从广场到广场游行,然后从南门带出去,在城南砍下他的头。'国王的人就用坚固的绳子把这个人的手反绑在背后,紧紧地捆住,剃光他的头,用刺耳的鼓敲打着,从街道到街道,从广场到广场游行,然后从南门带出去,在城南砍下他的头。须尸摩,你怎么认为,那个人会因此而感受痛苦和忧恼吗?""是的,尊者。"
"须尸摩,那个人因此而感受的痛苦和忧恼,在如此善说的法律中以盗法者的身份出家所带来的苦果更为严重、更为痛苦,而且会导致堕落。但是须尸摩,因为你已经看到自己的过错是过错,并如法忏悔,我们接受你的忏悔。须尸摩,这在圣者的律中是一种进步,即看到过错是过错,如法忏悔,并在未来约束自己。"第十。
第七大品完。
其摘要如下:
两个无闻、子肉、
有贪、城市、审察、芦束、
拘睒弥、趋向、
第十是须尸摩。
8. 沙门婆罗门品
1. 老死经

71. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā…pe… ‘‘ye hi keci, bhikkhave , samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti…pe… paṭipadaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. (Suttanto eko). Paṭhamaṃ.

2-11. Jātisuttādidasakaṃ

72. Sāvatthiyaṃ viharati…pe… jātiṃ nappajānanti…pe….

(3) Bhavaṃ nappajānanti…pe….

(4) Upādānaṃ nappajānanti…pe….

(5) Taṇhaṃ nappajānanti…pe….

(6) Vedanaṃ nappajānanti…pe….

(7) Phassaṃ nappajānanti…pe….

(8) Saḷāyatanaṃ nappajānanti…pe….

(9) Nāmarūpaṃ nappajānanti…pe….

(10) Viññāṇaṃ nappajānanti…pe….

(11) ‘‘Saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti…pe… saṅkhāre pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Ekādasamaṃ.

Samaṇabrāhmaṇavaggo aṭṭhamo.

Tassuddānaṃ –

Paccayekādasa vuttā, catusaccavibhajjanā;

Samaṇabrāhmaṇavaggo, nidāne bhavati aṭṭhamo.

Vagguddānaṃ –

Buddho āhāro dasabalo, kaḷāro gahapatipañcamo;

Dukkhavaggo mahāvaggo, aṭṭhamo samaṇabrāhmaṇoti.

9. Antarapeyyālaṃ

1. Satthusuttaṃ

73. Sāvatthiyaṃ viharati…pe… ‘‘jarāmaraṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya satthā pariyesitabbo; jarāmaraṇasamudayaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo; jarāmaraṇanirodhaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo; jarāmaraṇanirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo’’ti. (Suttanto eko). Paṭhamaṃ.

(Sabbesaṃ peyyālo evaṃ vitthāretabbo)

2-11. Dutiyasatthusuttādidasakaṃ

(2) Jātiṃ , bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(3) Bhavaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(4) Upādānaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(5) Taṇhaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(6) Vedanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(7) Phassaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(8) Saḷāyatanaṃ , bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(9) Nāmarūpaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(10) Viññāṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(11) ‘‘Saṅkhāre, bhikkhave, ajānatā apassatā yathābhūtaṃ saṅkhāresu yathābhūtaṃ ñāṇāya satthā pariyesitabbo; saṅkhārasamudayaṃ ajānatā apassatā yathābhūtaṃ saṅkhārasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo; saṅkhāranirodhaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo; saṅkhāranirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo’’ti. Ekādasamaṃ.

(Sabbesaṃ catusaccikaṃ kātabbaṃ).

2-

71. 如是我闻。一时,世尊住在舍卫城祇树给孤独园。在那里,世尊……乃至……"比丘们,任何沙门或婆罗门不了知老死,不了知老死的集,不了知老死的灭,不了知导向老死灭的道路,比丘们,我不认为他们是沙门中的沙门,或婆罗门中的婆罗门,这些尊者们也不能在现法中以自己的智慧证得、实现并安住于沙门果或婆罗门果。
"比丘们,任何沙门或婆罗门了知老死……乃至……了知道路,比丘们,我认为他们是沙门中的沙门,婆罗门中的婆罗门,这些尊者们能在现法中以自己的智慧证得、实现并安住于沙门果和婆罗门果。"(一经)第一。
2-11. 生经等十经
72. 住在舍卫城……乃至……不了知生……乃至……。
(3) 不了知有……乃至……。
(4) 不了知取……乃至……。
(5) 不了知爱……乃至……。
(6) 不了知受……乃至……。
(7) 不了知触……乃至……。
(8) 不了知六入……乃至……。
(9) 不了知名色……乃至……。
(10) 不了知识……乃至……。
(11) "不了知诸行,不了知诸行的集,不了知诸行的灭,不了知导向诸行灭的道路……乃至……了知诸行……乃至……以自己的智慧证得、实现并安住。"第十一。
沙门婆罗门品第八。
其摘要如下:
十一种缘已说,四谛的分别,
沙门婆罗门品,是因缘的第八。
品摘要:
佛陀、食物、十力、
迦罗罗、居士为第五,
苦品、大品、
第八是沙门婆罗门。
9. 中间略说
1. 师经
73. 住在舍卫城……乃至……"比丘们,不知不见老死如实者,应寻求导师以如实了知老死;不知不见老死集如实者,应寻求导师以如实了知老死集;不知不见老死灭如实者,应寻求导师以如实了知老死灭;不知不见导向老死灭之道如实者,应寻求导师以如实了知导向老死灭之道。"(一经)第一。
(所有的应如此详述)
2-11. 第二师经等十经
(2) 比丘们,不知不见生如实者……乃至……。
(3) 比丘们,不知不见有如实者……乃至……。
(4) 比丘们,不知不见取如实者……乃至……。
(5) 比丘们,不知不见爱如实者……乃至……。
(6) 比丘们,不知不见受如实者……乃至……。
(7) 比丘们,不知不见触如实者……乃至……。
(8) 比丘们,不知不见六入如实者……乃至……。
(9) 比丘们,不知不见名色如实者……乃至……。
(10) 比丘们,不知不见识如实者……乃至……。
(11) "比丘们,不知不见诸行如实者,应寻求导师以如实了知诸行;不知不见诸行集如实者,应寻求导师以如实了知诸行集;不知不见诸行灭如实者,应寻求导师以如实了知诸行灭;不知不见导向诸行灭之道如实者,应寻求导师以如实了知导向诸行灭之道。"第十一。
(所有的都应作四谛)。
2-

12. Sikkhāsuttādipeyyālaekādasakaṃ

(2) ‘‘Jarāmaraṇaṃ , bhikkhave, ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya sikkhā karaṇīyā.

(Peyyālo. Catusaccikaṃ kātabbaṃ).

(3) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… yogo karaṇīyo…pe….

(4) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… chando karaṇīyo…pe….

(5) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… ussoḷhī karaṇīyā…pe….

(6) Jarāmaraṇaṃ , bhikkhave, ajānatā…pe… appaṭivānī karaṇīyā…pe….

(7) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… ātappaṃ karaṇīyaṃ…pe….

(8) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… vīriyaṃ karaṇīyaṃ…pe….

(9) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… sātaccaṃ karaṇīyaṃ…pe….

(10) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… sati karaṇīyā…pe….

(11) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… sampajaññaṃ karaṇīyaṃ…pe….

(12) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… appamādo karaṇīyo…pe….

Antarapeyyālo navamo.

Tassuddānaṃ –

Satthā sikkhā ca yogo ca, chando ussoḷhipañcamī;

Appaṭivāni ātappaṃ, vīriyaṃ sātaccamuccati;

Sati ca sampajaññañca, appamādena dvādasāti.

Suttantā antarapeyyālā niṭṭhitā.

Pare te dvādasa honti, suttā dvattiṃsa satāni;

Catusaccena te vuttā, peyyālaantaramhi yeti [peyyālā antaramhi yeti (sī. syā. kaṃ.)].

Antarapeyyālesu uddānaṃ samattaṃ.


12. 学经等略说十一经
(2) "比丘们,不知不见老死如实者,应为如实了知老死而学习。
(略说。应作四谛)。
(3) 比丘们,不知不见老死……乃至……应努力……乃至……。
(4) 比丘们,不知不见老死……乃至……应生起意愿……乃至……。
(5) 比丘们,不知不见老死……乃至……应奋进……乃至……。
(6) 比丘们,不知不见老死……乃至……应不退缩……乃至……。
(7) 比丘们,不知不见老死……乃至……应精进……乃至……。
(8) 比丘们,不知不见老死……乃至……应勤勉……乃至……。
(9) 比丘们,不知不见老死……乃至……应持续……乃至……。
(10) 比丘们,不知不见老死……乃至……应保持正念……乃至……。
(11) 比丘们,不知不见老死……乃至……应保持正知……乃至……。
(12) 比丘们,不知不见老死……乃至……应不放逸……乃至……。
中间略说第九。
其摘要如下:
导师、学习和努力,意愿、奋进为第五,
不退缩、精进、勤勉、持续称为,
正念和正知,不放逸为第十二。
中间略说经结束。
其余的十二经,共三百三十二经;
以四谛说它们,在中间略说中。
中间略说的摘要完成。


Nidānasaṃyuttaṃ samattaṃ.

因缘相应完。


