Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

Khandhavaggo

1. Khandhasaṃyuttaṃ

1. Nakulapituvaggo

1. Nakulapitusuttaṃ



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南无彼世尊、阿罗汉、正等正觉者
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1. 那库罗父品
1. 那库罗父经

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire [suṃsumāragire (sī. syā. kaṃ. pī.)] bhesakaḷāvane migadāye. Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca –

‘‘Ahamasmi , bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Evametaṃ, gahapati, evametaṃ, gahapati! Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā? Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabba’’nti.

Atha kho nakulapitā gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ āyasmā sāriputto etadavoca – ‘‘vippasannāni kho te, gahapati, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Alattha no ajja bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti?

‘‘Kathañhi no siyā, bhante! Idānāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto’’ti. ‘‘Yathā kathaṃ pana tvaṃ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto’’ti? ‘‘Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno khvāhaṃ, bhante, bhagavantaṃ etadavocaṃ – ‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’’ti.

‘‘Evaṃ vutte , maṃ, bhante, bhagavā etadavoca – ‘evametaṃ, gahapati, evametaṃ, gahapati! Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā? Tasmātiha te gahapati, evaṃ sikkhitabbaṃ – āturakāyassa me sato cittaṃ anāturaṃ bhavissatīti. Evañhi te, gahapati, sikkhitabba’nti. Evaṃ khvāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto’’ti.

‘‘Na hi pana taṃ, gahapati, paṭibhāsi bhagavantaṃ [taṃ bhagavantaṃ (sī.)] uttariṃ paṭipucchituṃ – ‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’’’ti ? ‘‘Dūratopi kho mayaṃ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho’’ti.

‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca –

‘‘Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca? Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. ‘Ahaṃ rūpaṃ, mama rūpa’nti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ rūpaṃ, mama rūpa’nti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.


1. 如是我闻：一时，世尊住在跋祇国（现在的比哈尔邦）须摩罗山（鳄鱼山）的贝萨迦罗林鹿野苑中。那时，居士那库罗之父来到世尊所在之处；来到后，向世尊礼拜，然后坐在一旁。坐在一旁的那库罗之父居士对世尊如是说：
"尊者，我已衰老、年迈、高龄、年事已高、寿命已尽，身体多病，经常生病。尊者，我很少得见世尊和值得尊敬的比丘们。请世尊教诫我；请世尊训诫我；使我长久获得利益和快乐。"
"确实如此，居士，确实如此，居士！这个身体，居士，是病苦的，如同蛋壳，被包裹着。居士，若有人背负着这个身体，即使片刻声称健康，这除了愚痴还能是什么呢？因此，居士，你应当如此学习：'虽然我的身体有病，但我的心将不生病。'居士，你应当如此学习。"
那时，那库罗之父居士欢喜赞叹世尊所说，从座位起身，向世尊礼拜，右绕后离去，来到尊者舍利弗所在之处；来到后，向尊者舍利弗礼拜，然后坐在一旁。坐在一旁的那库罗之父居士，尊者舍利弗如是对他说："居士，你的诸根明净，面色清净光洁。今天你是否从世尊面前听闻了法义之谈？"
"尊者，怎么会不是呢！我刚刚被世尊以法义之谈的甘露灌顶。"
"居士，世尊是如何以法义之谈的甘露灌顶你的呢？"
"尊者，我来到世尊所在之处；来到后，向世尊礼拜，然后坐在一旁。坐在一旁的我，尊者，对世尊如是说：'尊者，我已衰老、年迈、高龄、年事已高、寿命已尽，身体多病，经常生病。尊者，我很少得见世尊和值得尊敬的比丘们。请世尊教诫我；请世尊训诫我；使我长久获得利益和快乐。'"
"尊者，世尊对我如是说：'确实如此，居士，确实如此，居士！这个身体，居士，是病苦的，如同蛋壳，被包裹着。居士，若有人背负着这个身体，即使片刻声称健康，这除了愚痴还能是什么呢？因此，居士，你应当如此学习：虽然我的身体有病，但我的心将不生病。居士，你应当如此学习。'尊者，我就是这样被世尊以法义之谈的甘露灌顶的。"
"居士，你没有进一步问世尊：'尊者，如何是身体有病且心也有病，又如何是身体有病而心不生病呢？'"
"尊者，我们会从远方来到尊者舍利弗面前，以了解这番话的含义。善哉，愿尊者舍利弗解释这番话的含义。"
"那么，居士，请听，请善加作意，我将说明。" "是的，尊者。"那库罗之父居士回答尊者舍利弗。尊者舍利弗如是说：
"居士，如何是身体有病且心也有病呢？在此，居士，未受教导的凡夫，不见圣者，不知圣法，不善巧圣法，未在圣法中受训，不见善人，不知善人法，不善巧善人法，未在善人法中受训，将色视为我，或视我有色，或视色在我中，或视我在色中。他执着'我是色，色是我的'。当他执着'我是色，色是我的'时，那色变异、改变。由于色的变异和改变，他生起忧、悲、苦、忧恼、绝望。


‘‘Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. ‘Ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

‘‘Saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ; attani vā saññaṃ, saññāya vā attānaṃ. ‘Ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

‘‘Saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ. ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

‘‘Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. ‘Ahaṃ viññāṇaṃ, mama viññāṇa’nti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇa’nti pariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, gahapati, āturakāyo ceva hoti āturacitto ca.

‘‘Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto? Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. ‘Ahaṃ rūpaṃ, mama rūpa’nti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ rūpaṃ, mama rūpa’nti apariyuṭṭhaṭṭhāyino, taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

‘‘Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ . ‘Ahaṃ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

‘‘Na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ; na attani vā saññaṃ, na saññāya vā attānaṃ. ‘Ahaṃ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

``Na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ. ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

‘‘Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. ‘Ahaṃ viññāṇaṃ, mama viññāṇa’nti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇa’nti apariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti . Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, gahapati, āturakāyo hoti no ca āturacitto’’ti.

Idamavoca āyasmā sāriputto. Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṃ abhinandīti. Paṭhamaṃ.

2. Devadahasuttaṃ



"他将受视为我，或视我有受，或视受在我中，或视我在受中。他执着'我是受，受是我的'。当他执着'我是受，受是我的'时，那受变异、改变。由于受的变异和改变，他生起忧、悲、苦、忧恼、绝望。
"他将想视为我，或视我有想，或视想在我中，或视我在想中。他执着'我是想，想是我的'。当他执着'我是想，想是我的'时，那想变异、改变。由于想的变异和改变，他生起忧、悲、苦、忧恼、绝望。
"他将行视为我，或视我有行，或视行在我中，或视我在行中。他执着'我是行，行是我的'。当他执着'我是行，行是我的'时，那些行变异、改变。由于行的变异和改变，他生起忧、悲、苦、忧恼、绝望。
"他将识视为我，或视我有识，或视识在我中，或视我在识中。他执着'我是识，识是我的'。当他执着'我是识，识是我的'时，那识变异、改变。由于识的变异和改变，他生起忧、悲、苦、忧恼、绝望。居士，这就是身体有病且心也有病。
"居士，如何是身体有病而心不生病呢？在此，居士，多闻圣弟子，见圣者，知圣法，善巧圣法，善受训于圣法，见善人，知善人法，善巧善人法，善受训于善人法，不将色视为我，不视我有色，不视色在我中，不视我在色中。他不执着'我是色，色是我的'。当他不执着'我是色，色是我的'时，那色变异、改变。由于色的变异和改变，他不生起忧、悲、苦、忧恼、绝望。
"他不将受视为我，不视我有受，不视受在我中，不视我在受中。他不执着'我是受，受是我的'。当他不执着'我是受，受是我的'时，那受变异、改变。由于受的变异和改变，他不生起忧、悲、苦、忧恼、绝望。
"他不将想视为我，不视我有想，不视想在我中，不视我在想中。他不执着'我是想，想是我的'。当他不执着'我是想，想是我的'时，那想变异、改变。由于想的变异和改变，他不生起忧、悲、苦、忧恼、绝望。
"他不将行视为我，不视我有行，不视行在我中，不视我在行中。他不执着'我是行，行是我的'。当他不执着'我是行，行是我的'时，那些行变异、改变。由于行的变异和改变，他不生起忧、悲、苦、忧恼、绝望。
"他不将识视为我，不视我有识，不视识在我中，不视我在识中。他不执着'我是识，识是我的'。当他不执着'我是识，识是我的'时，那识变异、改变。由于识的变异和改变，他不生起忧、悲、苦、忧恼、绝望。居士，这就是身体有病而心不生病。"
这就是尊者舍利弗所说。那库罗之父居士欢喜赞叹尊者舍利弗所说。
第一经完。
2. 提婆达诃经

2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu [sakyesu (ka.)] viharati devadahaṃ nāma sakyānaṃ nigamo. Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘icchāma mayaṃ, bhante, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetu’’nti.

‘‘Apalokito pana vo, bhikkhave, sāriputto’’ti? ‘‘Na kho no, bhante, apalokito āyasmā sāriputto’’ti. ‘‘Apaloketha, bhikkhave, sāriputtaṃ. Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṃ anuggāhako sabrahmacārīna’’nti. ‘‘Evaṃ bhante’’ti kho te bhikkhū bhagavato paccassosuṃ.

Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṃ eḷagalāgumbe nisinno hoti. Atha kho te bhikkhū bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ. pī.)] vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ – ‘‘icchāma mayaṃ, āvuso sāriputta, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetuṃ. Apalokito no satthā’’ti.

‘‘Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃvādī panāyasmantānaṃ [kiṃvādāyasmantānaṃ (pī. ka.)] satthā kimakkhāyīti, kacci vo āyasmantānaṃ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṃ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṃ byākareyyātha, na ca koci sahadhammiko vādānuvādo [vādānupāto (aṭṭhakathāyaṃ pāṭhantaraṃ)] gārayhaṃ ṭhānaṃ āgaccheyyā’’’ti?

‘‘Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho’’ti. ‘‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha – ‘chandarāgavinayakkhāyī kho no, āvuso, satthā’’’ti.

‘‘Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi…pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kismiṃ panāyasmantānaṃ chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha – ‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’’’ti.


2. 如是我闻：一时，世尊住在释迦族的提婆达诃村。那时，许多准备前往西方地区的比丘来到世尊所在之处；来到后，向世尊礼拜，然后坐在一旁。坐在一旁的那些比丘对世尊如是说："尊者，我们想要前往西方地区，在西方地区安住。"
"比丘们，你们告知舍利弗了吗？"
"尊者，我们还没有告知尊者舍利弗。"
"比丘们，你们应当告知舍利弗。比丘们，舍利弗是智者，是比丘们的帮助者，是同梵行者。"
"是的，尊者。"那些比丘回答世尊。
那时，尊者舍利弗正坐在世尊不远处的一丛羊毛草中。然后，那些比丘欢喜赞叹世尊所说，从座位起身，向世尊礼拜，右绕后离去，来到尊者舍利弗所在之处；来到后，与尊者舍利弗互相问候。寒暄礼节后，坐在一旁。坐在一旁的那些比丘对尊者舍利弗如是说："朋友舍利弗，我们想要前往西方地区，在西方地区安住。我们已经告知了导师。"
"朋友们，有许多人会询问到不同地区去的比丘 - 有智慧的刹帝利、有智慧的婆罗门、有智慧的居士、有智慧的沙门。朋友们，智者是善于探究的：'诸位尊者的导师是什么教说，宣说什么？诸位尊者是否已经善听、善把握、善作意、善忆持、以智慧善通达诸法，以至于在回答时，诸位尊者能如实说出世尊的教说，不会以虚妄诽谤世尊，能如法解释，不会因任何如法的论点而招致批评？'"
"朋友，我们会从远方来到尊者舍利弗面前，以了解这番话的含义。善哉，愿尊者舍利弗解释这番话的含义。"
"那么，朋友们，请听，请善加作意，我将说明。"
"是的，朋友。"那些比丘回答尊者舍利弗。尊者舍利弗如是说：
"朋友们，有许多人会询问到不同地区去的比丘 - 有智慧的刹帝利……乃至……有智慧的沙门。朋友们，智者是善于探究的：'诸位尊者的导师是什么教说，宣说什么？'朋友们，当被如此问及时，你们应当这样回答：'朋友，我们的导师是教导断除欲贪的。'"
"朋友们，即使这样回答，可能还会有进一步的问题 - 有智慧的刹帝利……乃至……有智慧的沙门。朋友们，智者是善于探究的：'诸位尊者的导师教导断除什么的欲贪？'朋友们，当被如此问及时，你们应当这样回答：'朋友，我们的导师教导断除对色的欲贪，对受的……对想的……对行的……对识的欲贪。'"


‘‘Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi…pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃ panāyasmantānaṃ ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha – ‘rūpe kho, āvuso , avigatarāgassa [avītarāgassa (syā. kaṃ.)] avigatachandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya… saññāya… saṅkhāresu avigatarāgassa…pe… avigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe avigatarāgassa avigatachandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṃ kho no, āvuso, ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’’’ti.

‘‘Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃ panāyasmantānaṃ ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe , āvuso, evaṃ byākareyyātha – ‘rūpe kho, āvuso, vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya… saññāya… saṅkhāresu vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṃ kho no, āvuso, ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’’’ti.

‘‘Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, nayidaṃ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeyya. Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti.

‘‘Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, nayidaṃ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇeyya. Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī’’ti.

Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. Dutiyaṃ.

3. Hāliddikānisuttaṃ



"朋友们，即使这样回答，可能还会有进一步的问题 - 有智慧的刹帝利……乃至……有智慧的沙门。朋友们，智者是善于探究的：'诸位尊者的导师看到色有什么过患而教导断除对色的欲贪，看到受……想……行……识有什么过患而教导断除对识的欲贪？'朋友们，当被如此问及时，你们应当这样回答：'朋友，对于色，如果贪未离、欲未离、爱未离、渴未离、热恼未离、渴爱未离，那么当那色变异、改变时，就会生起忧、悲、苦、忧恼、绝望。对于受……想……行，如果贪未离……乃至……渴爱未离，那么当那些行变异、改变时，就会生起忧、悲、苦、忧恼、绝望。对于识，如果贪未离、欲未离、爱未离、渴未离、热恼未离、渴爱未离，那么当那识变异、改变时，就会生起忧、悲、苦、忧恼、绝望。朋友，我们的导师看到色有这样的过患而教导断除对色的欲贪，看到受……想……行……识有这样的过患而教导断除对识的欲贪。'"
"朋友们，即使这样回答，可能还会有进一步的问题 - 有智慧的刹帝利、有智慧的婆罗门、有智慧的居士、有智慧的沙门。朋友们，智者是善于探究的：'诸位尊者的导师看到色有什么功德而教导断除对色的欲贪，看到受……想……行……识有什么功德而教导断除对识的欲贪？'朋友们，当被如此问及时，你们应当这样回答：'朋友，对于色，如果贪已离、欲已离、爱已离、渴已离、热恼已离、渴爱已离，那么当那色变异、改变时，就不会生起忧、悲、苦、忧恼、绝望。对于受……想……行，如果贪已离、欲已离、爱已离、渴已离、热恼已离、渴爱已离，那么当那些行变异、改变时，就不会生起忧、悲、苦、忧恼、绝望。对于识，如果贪已离、欲已离、爱已离、渴已离、热恼已离、渴爱已离，那么当那识变异、改变时，就不会生起忧、悲、苦、忧恼、绝望。朋友，我们的导师看到色有这样的功德而教导断除对色的欲贪，看到受……想……行……识有这样的功德而教导断除对识的欲贪。'"
"朋友们，如果成就不善法而住，在现法中会有乐住、无恼害、无忧恼、无热恼，身坏命终后可期待善趣，那么世尊就不会赞叹断除不善法。朋友们，正因为成就不善法而住，在现法中有苦住、有恼害、有忧恼、有热恼，身坏命终后可期待恶趣，所以世尊赞叹断除不善法。
"朋友们，如果成就善法而住，在现法中会有苦住、有恼害、有忧恼、有热恼，身坏命终后可期待恶趣，那么世尊就不会赞叹成就善法。朋友们，正因为成就善法而住，在现法中有乐住、无恼害、无忧恼、无热恼，身坏命终后可期待善趣，所以世尊赞叹成就善法。"
这就是尊者舍利弗所说。那些比丘满意欢喜尊者舍利弗所说。
第二经完。
3. 哈利迪卡尼经

3. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare [kulaghare (ka.)] papāte pabbate. Atha kho hāliddikāni [hāliddakāni (sī.), haliddikāni (syā.)] gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe –

‘‘Okaṃ pahāya aniketasārī,

Gāme akubbaṃ [akrubbaṃ (ka.)] muni santhavāni [sandhavāni (ka.)];

Kāmehi ritto apurakkharāno [apurekkharāno (sī. suttanipātepi) moggallāne 5-135 suttampi oloketabbaṃ],

Kathaṃ na viggayha janena kayirā’’ti.

‘‘Imassa nu kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?

‘‘Rūpadhātu kho, gahapati, viññāṇassa oko. Rūpadhāturāgavinibandhañca [… vinibaddhañja (pī. sī. aṭṭha.)] pana viññāṇaṃ ‘okasārī’ti vuccati. Vedanādhātu kho, gahapati, viññāṇassa oko. Vedanādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saññādhātu kho, gahapati, viññāṇassa oko. Saññādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saṅkhāradhātu kho, gahapati, viññāṇassa oko. Saṅkhāradhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Evaṃ kho, gahapati, okasārī hoti.

‘‘Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī [nandi (sī. syā. kaṃ. pī.)] yā taṇhā ye upayupādānā [upāyupādānā (sī. syā. kaṃ. pī.)] cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā [anabhāvakatā (sī. pī.), anabhāvaṃgatā (syā. kaṃ.)] āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Evaṃ kho, gahapati, anokasārī hoti.

‘‘Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Saddanimitta…pe… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Evaṃ kho, gahapati, niketasārī hoti.

‘‘Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Evaṃ kho, gahapati, aniketasārī hoti.

‘‘Kathañca, gahapati, gāme santhavajāto [sandhavajāto (ka.)] hoti? Idha, gahapati, ekacco gihīhi [gihi (ka.)] saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme santhavajāto hoti.

‘‘Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, bhikkhu gihīhi [gihi (ka.)] asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme na santhavajāto hoti.

‘‘Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatachando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṃ kho, gahapati, kāmehi aritto hoti.

‘‘Kathañca, gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatachando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho . Evaṃ kho, gahapati, kāmehi ritto hoti.


3. 如是我闻：一时，尊者大迦旃延住在阿槃提国（现在的中印度）俱卢罗伽罗山的悬崖上。那时，哈利迪卡尼居士来到尊者大迦旃延所在之处；来到后，向尊者大迦旃延礼拜，然后坐在一旁。坐在一旁的哈利迪卡尼居士对尊者大迦旃延如是说："尊者，世尊在八颂经的摩犍提问中说过这样的话：
'舍弃住处，无所住着，
牟尼不在村中结交；
远离诸欲，无所期待，
不与人争论。'
尊者，世尊简略所说的这段话，应如何详细理解其意义呢？"
"居士，色界是识的住处。被色界的贪欲束缚的识被称为'住着者'。居士，受界是识的住处。被受界的贪欲束缚的识被称为'住着者'。居士，想界是识的住处。被想界的贪欲束缚的识被称为'住着者'。居士，行界是识的住处。被行界的贪欲束缚的识被称为'住着者'。居士，这就是所谓的住着者。
"居士，如何是无住着者呢？居士，对于色界的欲、贪、喜、爱、取着、心的执取、执着、随眠，如来已断除，已根除，如同截断多罗树根，使之不复存在，未来不再生起。因此，如来被称为'无住着者'。居士，对于受界……想界……行界……识界的欲、贪、喜、爱、取着、心的执取、执着、随眠，如来已断除，已根除，如同截断多罗树根，使之不复存在，未来不再生起。因此，如来被称为'无住着者'。居士，这就是所谓的无住着者。
"居士，如何是有所住着者呢？居士，被色相、声相、香相、味相、触相、法相的住处和散乱所束缚的，被称为'有所住着者'。居士，这就是所谓的有所住着者。
"居士，如何是无所住着者呢？居士，对于如来来说，色相、声相、香相、味相、触相、法相的住处和散乱的束缚已断除，已根除，如同截断多罗树根，使之不复存在，未来不再生起。因此，如来被称为'无所住着者'。居士，这就是所谓的无所住着者。
"居士，如何是在村中结交呢？在此，居士，某人与在家人交往，同喜同悲，他们快乐时他快乐，他们痛苦时他痛苦，当有事务需要处理时，他亲自参与其中。居士，这就是所谓的在村中结交。
"居士，如何是不在村中结交呢？在此，居士，比丘不与在家人交往，不同喜同悲，他们快乐时他不快乐，他们痛苦时他不痛苦，当有事务需要处理时，他不亲自参与其中。居士，这就是所谓的不在村中结交。
"居士，如何是不远离诸欲呢？在此，居士，某人对欲乐未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱。居士，这就是所谓的不远离诸欲。
"居士，如何是远离诸欲呢？在此，居士，某人对欲乐已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱。居士，这就是所谓的远离诸欲。


‘‘Kathañca, gahapati, purakkharāno hoti? Idha, gahapati, ekaccassa evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhāna’nti. Evaṃ kho, gahapati, purakkharāno hoti.

‘‘Kathañca, gahapati, apurakkharāno hoti? Idha, gahapati, ekaccassa na evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhāna’nti. Evaṃ kho, gahapati, apurakkharāno hoti.

‘‘Kathañca , gahapati, kathaṃ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi; ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṃ pacchā avaca; pacchā vacanīyaṃ pure avaca. Sahitaṃ me, asahitaṃ te. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.

‘‘Kathañca , gahapati, kathaṃ na viggayha janena kattā hoti? Idha, gahapati, bhikkhu na evarūpiṃ kathaṃ kattā hoti – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ na viggayha janena kattā hoti.

‘‘Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe –

‘‘Okaṃ pahāya aniketasārī,

Gāme akubbaṃ munisanthavāni;

Kāmehi ritto apurakkharāno,

Kathaṃ na viggayha janena kayirā’’ti.

‘‘Imassa kho, gahapati, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Tatiyaṃ.

4. Dutiyahāliddikānisuttaṃ

4. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno…pe… ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ, bhante, bhagavatā sakkapañhe – ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussāna’’’nti.

‘‘Imassa nu kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?

‘‘Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā cittaṃ suvimuttanti vuccati.

‘‘Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā cittaṃ suvimuttanti vuccati.

‘‘Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā sakkapañhe – ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussāna’’’nti.

‘‘Imassa kho, gahapati, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Catutthaṃ.

5. Samādhisuttaṃ



"居士，如何是有所期待呢？在此，居士，某人这样想：'未来我应该有这样的色，未来我应该有这样的受，未来我应该有这样的想，未来我应该有这样的行，未来我应该有这样的识。'居士，这就是所谓的有所期待。
"居士，如何是无所期待呢？在此，居士，某人不这样想：'未来我应该有这样的色，未来我应该有这样的受，未来我应该有这样的想，未来我应该有这样的行，未来我应该有这样的识。'居士，这就是所谓的无所期待。
"居士，如何是与人争论呢？在此，居士，某人进行这样的谈论：'你不了解这法、律，我了解这法、律。你怎么能了解这法、律呢？你是邪行者，我是正行者。我的话前后一致，你的话前后矛盾。你应该先说的反而后说，你应该后说的反而先说。你长期坚持的观点已被驳倒。你的论点已被驳斥，去寻求解脱吧。你已被难倒，如果能够的话就自己解释吧。'居士，这就是所谓的与人争论。
"居士，如何是不与人争论呢？在此，居士，比丘不进行这样的谈论：'你不了解这法、律……如果能够的话就自己解释吧。'居士，这就是所谓的不与人争论。
"因此，居士，世尊在八颂经的摩犍提问中所说的：
'舍弃住处，无所住着，
牟尼不在村中结交；
远离诸欲，无所期待，
不与人争论。'
"居士，世尊简略所说的这段话，应当如此详细理解其意义。"
第三经完。
4. 第二哈利迪卡尼经
4. 如是我闻：一时，尊者大迦旃延住在阿槃提国俱卢罗伽罗山的悬崖上。那时，哈利迪卡尼居士来到尊者大迦旃延所在之处……乃至……坐在一旁的哈利迪卡尼居士对尊者大迦旃延如是说："尊者，世尊在帝释所问经中说过这样的话：'那些沙门、婆罗门已经解脱爱尽，他们是究竟寂静者、究竟安稳者、究竟梵行者、究竟圆满者、人天中最殊胜者。'
"尊者，世尊简略所说的这段话，应如何详细理解其意义呢？"
"居士，对于**的欲、贪、喜、爱、取着、心的执取、执着、随眠，由于它们的灭尽、离贪、止息、舍离、弃舍，心被称为善解脱。
"居士，对于受界……想界……行界……识界的欲、贪、喜、爱、取着、心的执取、执着、随眠，由于它们的灭尽、离贪、止息、舍离、弃舍，心被称为善解脱。
"因此，居士，世尊在帝释所问经中所说的：'那些沙门、婆罗门已经解脱爱尽，他们是究竟寂静者、究竟安稳者、究竟梵行者、究竟圆满者、人天中最殊胜者。'
"居士，世尊简略所说的这段话，应当如此详细理解其意义。"
第四经完。
5. 三摩地经

5. 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 – ‘‘samādhiṃ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca , saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca’’.

‘‘Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṃ samudayo, ko viññāṇassa samudayo? Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.

‘‘Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? Rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā rūpe nandī tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Vedanaṃ abhinandati…pe… saññaṃ abhinandati… saṅkhāre abhinandati… viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā viññāṇe nandī tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘Ayaṃ, bhikkhave, rūpassa samudayo; ayaṃ vedanāya samudayo; ayaṃ saññāya samudayo; ayaṃ saṅkhārānaṃ samudayo; ayaṃ viññāṇassa samudayo.

‘‘Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya… ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa atthaṅgamo?

Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.

‘‘Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati? Rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa vedanaṃ anabhinandato anabhivadato anajjhosā tiṭṭhato yā vedanāya nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Saññaṃ nābhinandati…pe… saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘Ayaṃ , bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya atthaṅgamo, ayaṃ saññāya atthaṅgamo, ayaṃ saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo’’ti. Pañcamaṃ.

6. Paṭisallāṇasuttaṃ

6. Sāvatthinidānaṃ. ‘‘Paṭisallāṇe, bhikkhave, yogamāpajjatha. Paṭisallīṇo, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca’’…pe… (yathā paṭhamasutte tathā vitthāretabbo.) Chaṭṭhaṃ.

7. Upādāparitassanāsuttaṃ



5. 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。"那些比丘回答说："尊者。"世尊如是说：
"比丘们，你们应当修习三摩地。比丘们，入定的比丘如实了知。他如实了知什么呢？色的生起和灭没，受的生起和灭没，想的生起和灭没，行的生起和灭没，识的生起和灭没。
"比丘们，什么是色的生起，什么是受的生起，什么是想的生起，什么是行的生起，什么是识的生起？在此，比丘们，比丘欢喜、赞叹、执著。
"他欢喜、赞叹、执著什么呢？他欢喜、赞叹、执著色。当他欢喜、赞叹、执著色时，生起喜爱。对色的喜爱就是取著。缘取著而有有；缘有而有生；缘生而有老死、忧悲苦恼绝望。如是这整个苦蕴生起。
"他欢喜受……想……行……识，赞叹、执著识。当他欢喜、赞叹、执著识时，生起喜爱。对识的喜爱就是取著。缘取著而有有；缘有而有生；缘生而有……如是这整个苦蕴生起。
"比丘们，这是色的生起；这是受的生起；这是想的生起；这是行的生起；这是识的生起。
"比丘们，什么是色的灭没，什么是受的……想的……行的……识的灭没？
"在此，比丘们，他不欢喜、不赞叹、不执著。
"他不欢喜、不赞叹、不执著什么呢？他不欢喜、不赞叹、不执著色。当他不欢喜、不赞叹、不执著色时，对色的喜爱灭没。喜爱灭没则取著灭没；取著灭没则有灭没……如是这整个苦蕴灭没。
"他不欢喜、不赞叹、不执著受。当他不欢喜、不赞叹、不执著受时，对受的喜爱灭没。喜爱灭没则取著灭没；取著灭没则有灭没……如是这整个苦蕴灭没。
"他不欢喜想……不欢喜、不赞叹、不执著行。当他不欢喜、不赞叹、不执著行时，对行的喜爱灭没。喜爱灭没则取著灭没；取著灭没则有灭没……如是这整个苦蕴灭没。
"他不欢喜、不赞叹、不执著识。当他不欢喜、不赞叹、不执著识时，对识的喜爱灭没。喜爱灭没则取著灭没……如是这整个苦蕴灭没。
"比丘们，这是色的灭没，这是受的灭没，这是想的灭没，这是行的灭没，这是识的灭没。"
第五经完。
6. 独处经
6. 舍卫城因缘。"比丘们，你们应当致力于独处。比丘们，独处的比丘如实了知。他如实了知什么呢？色的生起和灭没，受的生起和灭没，想的生起和灭没，行的生起和灭没，识的生起和灭没。"……乃至……（应当像第一经那样详细解说。）
第六经完。
7. 取著恐惧经

7. Sāvatthinidānaṃ. ‘‘Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ , bhante’’ti, kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Kathañca, bhikkhave, upādāparitassanā hoti? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

‘‘Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṃ hoti. Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

‘‘Saññaṃ attato samanupassati…pe… saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti. Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

‘‘Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. Evaṃ kho, bhikkhave, upādāparitassanā hoti.

‘‘Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā [na ceva uttāsavā (pī. ka.)] hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

‘‘Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati aññathā hoti . Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti . Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

‘‘Na saññaṃ…pe… na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.


7. 舍卫城因缘。"比丘们，我将为你们讲说有取著的恐惧和无取著的无恐惧。请听，请善加作意，我将说法。""是的，尊者。"那些比丘回答世尊。世尊如是说：
"比丘们，什么是有取著的恐惧呢？在此，比丘们，无闻凡夫不见圣者，不知圣法，不善巧圣法，不受训于圣法，不见善人，不知善人法，不善巧善人法，不受训于善人法，将色视为我，或视我有色，或视色在我中，或视我在色中。他的那色变异、改变。由于色的变异和改变，他的识随色的变异而变异。由于随色变异而变异所生的恐惧和法的生起占据他的心。由于心被占据，他恐惧、忧虑、期待，并且因取著而恐惧。
"他将受视为我，或视我有受，或视受在我中，或视我在受中。他的那受变异、改变。由于受的变异和改变，他的识随受的变异而变异。由于随受变异而变异所生的恐惧和法的生起占据他的心。由于心被占据，他恐惧、忧虑、期待，并且因取著而恐惧。
"他将想视为我……他将行视为我，或视我有行，或视行在我中，或视我在行中。他的那些行变异、改变。由于行的变异和改变，他的识随行的变异而变异。由于随行变异而变异所生的恐惧和法的生起占据他的心。由于心被占据，他恐惧、忧虑、期待，并且因取著而恐惧。
"他将识视为我，或视我有识，或视识在我中，或视我在识中。他的那识变异、改变。由于识的变异和改变，他的识随识的变异而变异。由于随识变异而变异所生的恐惧和法的生起占据他的心。由于心被占据，他恐惧、忧虑、期待，并且因取著而恐惧。比丘们，这就是有取著的恐惧。
"比丘们，什么是无取著的无恐惧呢？在此，比丘们，多闻圣弟子见圣者，知圣法，善巧圣法，善受训于圣法，见善人，知善人法，善巧善人法，善受训于善人法，不将色视为我，不视我有色，不视色在我中，不视我在色中。他的那色变异、改变。由于色的变异和改变，他的识不随色的变异而变异。由于不随色变异而变异，不生起恐惧和法的生起占据他的心。由于心不被占据，他不恐惧、不忧虑、不期待，并且因无取著而不恐惧。
"他不将受视为我，不视我有受，不视受在我中，不视我在受中。他的那受变异、改变。由于受的变异和改变，他的识不随受的变异而变异。由于不随受变异而变异，不生起恐惧和法的生起占据他的心。由于心不被占据，他不恐惧、不忧虑、不期待，并且因无取著而不恐惧。
"他不将想……他不将行视为我，不视我有行，不视行在我中，不视我在行中。他的那些行变异、改变。由于行的变异和改变，他的识不随行的变异而变异。由于不随行变异而变异，不生起恐惧和法的生起占据他的心。由于心不被占据，他不恐惧、不忧虑、不期待，并且因无取著而不恐惧。


‘‘Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ…pe… tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṃ kho, bhikkhave, anupādā aparitassanaṃ hotī’’ti. Sattamaṃ.

8. Dutiyaupādāparitassanāsuttaṃ

8. Sāvatthinidānaṃ . ‘‘Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṃ suṇātha…pe… kathañca, bhikkhave, upādāparitassanā hoti? Idha, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṃ etaṃ mama…pe… saññaṃ etaṃ mama… saṅkhāre etaṃ mama… viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, bhikkhave, upādāparitassanā hoti.

‘‘Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha , bhikkhave, sutavā ariyasāvako rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṃ netaṃ mama… saññaṃ netaṃ mama… saṅkhāre netaṃ mama… viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā . Evaṃ kho, bhikkhave, anupādāaparitassanā hotī’’ti. Aṭṭhamaṃ.

9. Kālattayaaniccasuttaṃ

9. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Vedanā aniccā…pe… saññā aniccā… saṅkhārā aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Viññāṇaṃ aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Navamaṃ.

10. Kālattayadukkhasuttaṃ

10. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Vedanā dukkhā… saññā dukkhā… saṅkhārā dukkhā… viññāṇaṃ dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Dasamaṃ.

11. Kālattayaanattasuttaṃ



"他不将识视为我，不视我有识……乃至……他的那识变异、改变。由于识的变异和改变，他的识不随识的变异而变异。由于不随识变异而变异，不生起恐惧和法的生起占据他的心。由于心不被占据，他不恐惧、不忧虑、不期待，并且因无取著而不恐惧。比丘们，这就是无取著的无恐惧。"
第七经完。
8. 第二取著恐惧经
8. 舍卫城因缘。"比丘们，我将为你们讲说有取著的恐惧和无取著的无恐惧。请听……乃至……比丘们，什么是有取著的恐惧呢？在此，比丘们，无闻凡夫将色视为'这是我的，我就是这个，这是我的自我'。他的那色变异、改变。由于色的变异和改变，生起忧、悲、苦、忧恼、绝望。将受视为'这是我的'……将想视为'这是我的'……将行视为'这是我的'……将识视为'这是我的，我就是这个，这是我的自我'。他的那识变异、改变。由于识的变异和改变，生起忧、悲、苦、忧恼、绝望。比丘们，这就是有取著的恐惧。
"比丘们，什么是无取著的无恐惧呢？在此，比丘们，多闻圣弟子将色视为'这不是我的，我不是这个，这不是我的自我'。他的那色变异、改变。由于色的变异和改变，不生起忧、悲、苦、忧恼、绝望。将受视为'这不是我的'……将想视为'这不是我的'……将行视为'这不是我的'……将识视为'这不是我的，我不是这个，这不是我的自我'。他的那识变异、改变。由于识的变异和改变，不生起忧、悲、苦、忧恼、绝望。比丘们，这就是无取著的无恐惧。"
第八经完。
9. 三时无常经
9. 舍卫城因缘。"比丘们，过去未来的色是无常的；更不用说现在的色了！比丘们，多闻圣弟子如是观察，对过去的色无所期待；不欢喜未来的色；对现在的色修习厌离、离欲、灭尽之道。受是无常的……想是无常的……行是无常的，过去未来的行是无常的；更不用说现在的行了！比丘们，多闻圣弟子如是观察，对过去的行无所期待；不欢喜未来的行；对现在的行修习厌离、离欲、灭尽之道。识是无常的，过去未来的识是无常的；更不用说现在的识了！比丘们，多闻圣弟子如是观察，对过去的识无所期待；不欢喜未来的识；对现在的识修习厌离、离欲、灭尽之道。"
第九经完。
10. 三时苦经
10. 舍卫城因缘。"比丘们，过去未来的色是苦的；更不用说现在的色了！比丘们，多闻圣弟子如是观察，对过去的色无所期待；不欢喜未来的色；对现在的色修习厌离、离欲、灭尽之道。受是苦的……想是苦的……行是苦的……识是苦的，过去未来的识是苦的；更不用说现在的识了！比丘们，多闻圣弟子如是观察，对过去的识无所期待；不欢喜未来的识；对现在的识修习厌离、离欲、灭尽之道。"
第十经完。
11. 三时无我经

11. Sāvatthinidānaṃ . ‘‘Rūpaṃ, bhikkhave, anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Vedanā anattā… saññā anattā… saṅkhārā anattā… viññāṇaṃ anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Ekādasamaṃ.

Nakulapituvaggo paṭhamo.

Tassuddānaṃ –

Nakulapitā devadahā, dvepi hāliddikāni ca;

Samādhipaṭisallāṇā, upādāparitassanā duve;

Atītānāgatapaccuppannā, vaggo tena pavuccati.

2. Aniccavaggo

1. Aniccasuttaṃ

12. Evaṃ me sutaṃ – sāvatthiyaṃ. Tatra kho…pe… ‘‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. 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. Dukkhasuttaṃ

13. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Dutiyaṃ.

3. Anattasuttaṃ

14. Sāvatthinidānaṃ . ‘‘Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. 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. Tatiyaṃ.

4. Yadaniccasuttaṃ

15. Sāvatthinidānaṃ . ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saññā aniccā…pe… saṅkhārā aniccā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Catutthaṃ.

5. Yaṃdukkhasuttaṃ

16. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā dukkhā… saññā dukkhā… saṅkhārā dukkhā… viññāṇaṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Pañcamaṃ.

6. Yadanattāsuttaṃ

17. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama , nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā anattā… saññā anattā… saṅkhārā anattā… viññāṇaṃ anattā . Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Chaṭṭhaṃ.

7. Sahetuaniccasuttaṃ



11. 舍卫城因缘。"比丘们，过去未来的色是无我的；更不用说现在的色了！比丘们，多闻圣弟子如是观察，对过去的色无所期待；不欢喜未来的色；对现在的色修习厌离、离欲、灭尽之道。受是无我的……想是无我的……行是无我的……识是无我的，过去未来的识是无我的；更不用说现在的识了！比丘们，多闻圣弟子如是观察，对过去的识无所期待；不欢喜未来的识；对现在的识修习厌离、离欲、灭尽之道。"
第十一经完。
那库罗父品第一
其摘要：
那库罗父、提婆达哈、两个哈利迪卡尼、
三摩地、独处、两个取著恐惧、
过去未来现在，以此称为此品。
2. 无常品
1. 无常经
12. 如是我闻：在舍卫城。在那里……乃至……"比丘们，色是无常的，受是无常的，想是无常的，行是无常的，识是无常的。比丘们，多闻圣弟子如是观察，便厌离于色，厌离于受，厌离于想，厌离于行，厌离于识。由厌离而离欲；由离欲而解脱。解脱时，有'已解脱'的智。他了知：'生已尽，梵行已立，所作已办，不受后有。'"
第一经完。
2. 苦经
13. 舍卫城因缘。"比丘们，色是苦的，受是苦的，想是苦的，行是苦的，识是苦的。如是观察……乃至……他了知：'不受后有。'"
第二经完。
3. 无我经
14. 舍卫城因缘。"比丘们，色是无我的，受是无我的，想是无我的，行是无我的，识是无我的。比丘们，多闻圣弟子如是观察，便厌离于色，厌离于受，厌离于想，厌离于行，厌离于识。由厌离而离欲；由离欲而解脱。解脱时，有'已解脱'的智。他了知：'生已尽，梵行已立，所作已办，不受后有。'"
第三经完。
4. 凡无常经
15. 舍卫城因缘。"比丘们，色是无常的。凡无常者即是苦；凡苦者即是无我；凡无我者，应当以正慧如实观察：'这不是我的，我不是这个，这不是我的自我。'受是无常的。凡无常者即是苦；凡苦者即是无我；凡无我者，应当以正慧如实观察：'这不是我的，我不是这个，这不是我的自我。'想是无常的……乃至……行是无常的……识是无常的。凡无常者即是苦；凡苦者即是无我；凡无我者，应当以正慧如实观察：'这不是我的，我不是这个，这不是我的自我。'如是观察……乃至……他了知：'不受后有。'"
第四经完。
5. 凡苦经
16. 舍卫城因缘。"比丘们，色是苦的。凡苦者即是无我；凡无我者，应当以正慧如实观察：'这不是我的，我不是这个，这不是我的自我。'受是苦的……想是苦的……行是苦的……识是苦的。凡苦者即是无我；凡无我者，应当以正慧如实观察：'这不是我的，我不是这个，这不是我的自我。'如是观察……乃至……他了知：'不受后有。'"
第五经完。
6. 凡无我经
17. 舍卫城因缘。"比丘们，色是无我的。凡无我者，应当以正慧如实观察：'这不是我的，我不是这个，这不是我的自我。'受是无我的……想是无我的……行是无我的……识是无我的。凡无我者，应当以正慧如实观察：'这不是我的，我不是这个，这不是我的自我。'如是观察……乃至……他了知：'不受后有。'"
第六经完。
7. 有因无常经

18. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, rūpaṃ kuto niccaṃ bhavissati! Vedanā aniccā. Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco. Aniccasambhūtā , bhikkhave, vedanā kuto niccā bhavissati! Saññā aniccā… saṅkhārā aniccā. Yopi hetu yopi paccayo saṅkhārānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti! Viññāṇaṃ aniccaṃ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, viññāṇaṃ kuto niccaṃ bhavissati! Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Sattamaṃ.

8. Sahetudukkhasuttaṃ

19. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, dukkhaṃ. Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, rūpaṃ kuto sukhaṃ bhavissati! Vedanā dukkhā… saññā dukkhā… saṅkhārā dukkhā… viññāṇaṃ dukkhaṃ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, viññāṇaṃ kuto sukhaṃ bhavissati! Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Aṭṭhamaṃ.

9. Sahetuanattasuttaṃ

20. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, anattā. Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, rūpaṃ kuto attā bhavissati! Vedanā anattā… saññā anattā… saṅkhārā anattā… viññāṇaṃ anattā. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, viññāṇaṃ kuto attā bhavissati! Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Navamaṃ.

10. Ānandasuttaṃ

21. Sāvatthiyaṃ … ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘‘nirodho nirodho’ti, bhante, vuccati. Katamesānaṃ kho, bhante, dhammānaṃ nirodho [nirodhā (sī. pī.)] ‘nirodho’ti vuccatī’’ti? ‘‘Rūpaṃ kho, ānanda, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Tassa nirodho [nirodhā (sī. pī.)] ‘nirodho’ti vuccati. Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Tassā nirodho ‘nirodho’ti vuccati. Saññā… saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Tesaṃ nirodho ‘nirodho’ti vuccati. Viññāṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Tassa nirodho ‘nirodho’ti vuccati. Imesaṃ kho, ānanda, dhammānaṃ nirodho ‘nirodho’ti vuccatī’’ti. Dasamaṃ.

Aniccavaggo dutiyo.

Tassuddānaṃ –

Aniccaṃ dukkhaṃ anattā, yadaniccāpare tayo;

Hetunāpi tayo vuttā, ānandena ca te dasāti.

3. Bhāravaggo

1. Bhārasuttaṃ



18. 舍卫城因缘。"比丘们，色是无常的。凡是色生起的因和缘，那也是无常的。比丘们，由无常所生的色，怎么可能是常的呢？受是无常的。凡是受生起的因和缘，那也是无常的。比丘们，由无常所生的受，怎么可能是常的呢？想是无常的……行是无常的。凡是行生起的因和缘，那也是无常的。比丘们，由无常所生的行，怎么可能是常的呢？识是无常的。凡是识生起的因和缘，那也是无常的。比丘们，由无常所生的识，怎么可能是常的呢？如是观察……乃至……他了知：'不受后有。'"
第七经完。
8. 有因苦经
19. 舍卫城因缘。"比丘们，色是苦的。凡是色生起的因和缘，那也是苦的。比丘们，由苦所生的色，怎么可能是乐的呢？受是苦的……想是苦的……行是苦的……识是苦的。凡是识生起的因和缘，那也是苦的。比丘们，由苦所生的识，怎么可能是乐的呢？如是观察……乃至……他了知：'不受后有。'"
第八经完。
9. 有因无我经
20. 舍卫城因缘。"比丘们，色是无我的。凡是色生起的因和缘，那也是无我的。比丘们，由无我所生的色，怎么可能是我呢？受是无我的……想是无我的……行是无我的……识是无我的。凡是识生起的因和缘，那也是无我的。比丘们，由无我所生的识，怎么可能是我呢？如是观察……乃至……他了知：'不受后有。'"
第九经完。
10. 阿难经
21. 在舍卫城……园林中。那时，尊者阿难来到世尊所在之处；来到后，向世尊礼拜，然后坐在一旁。坐在一旁的尊者阿难对世尊如是说："尊者，人们说'灭、灭'。尊者，哪些法的灭被称为'灭'呢？""阿难，色是无常的、有为的、缘生的、坏灭法、衰败法、离欲法、灭尽法。它的灭被称为'灭'。受是无常的、有为的、缘生的、坏灭法、衰败法、离欲法、灭尽法。它的灭被称为'灭'。想……行是无常的、有为的、缘生的、坏灭法、衰败法、离欲法、灭尽法。它们的灭被称为'灭'。识是无常的、有为的、缘生的、坏灭法、衰败法、离欲法、灭尽法。它的灭被称为'灭'。阿难，这些法的灭被称为'灭'。"
第十经完。
无常品第二
其摘要：
无常、苦、无我，无常等其他三，
以因说三种，以阿难为第十。
3. 重担品
1. 重担经

22. Sāvatthiyaṃ … tatra kho … ‘‘bhārañca vo, bhikkhave, desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca. Taṃ suṇātha. Katamo ca, bhikkhave, bhāro? Pañcupādānakkhandhā tissa vacanīyaṃ. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho; ayaṃ vuccati, bhikkhave, bhāro’’.

‘‘Katamo ca, bhikkhave, bhārahāro ? Puggalo tissa vacanīyaṃ. Yvāyaṃ āyasmā evaṃnāmo evaṃgotto; ayaṃ vuccati, bhikkhave, bhārahāro.

‘‘Katamañca , bhikkhave, bhārādānaṃ? Yāyaṃ taṇhā ponobhavikā [ponobbhavikā (syā. kaṃ. ka.)] nandīrāgasahagatā [nandirāgasahagatā (sabbattha)] tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ vuccati, bhikkhave, bhārādānaṃ.

‘‘Katamañca, bhikkhave, bhāranikkhepanaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ vuccati, bhikkhave, bhāranikkhepana’’nti.

Idamavoca bhagavā. Idaṃ vatvāna [vatvā (sī.) evamīdisesu ṭhānesu] sugato athāparaṃ etadavoca satthā –

‘‘Bhārā have pañcakkhandhā, bhārahāro ca puggalo;

Bhārādānaṃ dukhaṃ loke, bhāranikkhepanaṃ sukhaṃ.

‘‘Nikkhipitvā garuṃ bhāraṃ, aññaṃ bhāraṃ anādiya;

Samūlaṃ taṇhamabbuyha [taṇhamabbhuyha (pī. ka.)], nicchāto parinibbuto’’ti. paṭhamaṃ;

2. Pariññasuttaṃ

23. Sāvatthinidānaṃ. ‘‘Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca. Taṃ suṇātha. Katame ca, bhikkhave, pariññeyyā dhammā? Rūpaṃ, bhikkhave, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṃ pariññeyyo dhammo . Ime vuccanti, bhikkhave, pariññeyyā dhammā. Katamā ca, bhikkhave, pariññā? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo. Ayaṃ vuccati, bhikkhave, pariññā’’ti. Dutiyaṃ.

3. Abhijānasuttaṃ

24. Sāvatthinidānaṃ. ‘‘Rūpaṃ , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; vedanaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; saññaṃ anabhijānaṃ… saṅkhāre anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; viññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya; vedanaṃ abhijānaṃ… saññaṃ… saṅkhāre… viññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Tatiyaṃ.

4. Chandarāgasuttaṃ

25. Sāvatthinidānaṃ. ‘‘Yo, bhikkhave, rūpasmiṃ chandarāgo taṃ pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Yo vedanāya chandarāgo taṃ pajahatha. Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo saññāya chandarāgo taṃ pajahatha. Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo saṅkhāresu chandarāgo taṃ pajahatha. Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo viññāṇasmiṃ chandarāgo taṃ pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamma’’nti. Catutthaṃ.

5. Assādasuttaṃ



22. 在舍卫城……在那里……"比丘们，我将为你们讲说重担、担者、担起重担和放下重担。请听。比丘们，什么是重担？应当说是五取蕴。哪五种？色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。比丘们，这被称为重担。
"比丘们，什么是担者？应当说是人。这位尊者，如是名、如是姓。比丘们，这被称为担者。
"比丘们，什么是担起重担？就是这欲爱，能导致再生，与喜贪俱行，处处欢喜，也就是欲爱、有爱、无有爱。比丘们，这被称为担起重担。
"比丘们，什么是放下重担？就是对那爱的无余离欲、灭尽、舍离、弃舍、解脱、无执著。比丘们，这被称为放下重担。"
世尊说了这些。善逝说了这些后，导师又说了以下内容：
"五蕴确实是重担，人是担者，
担起重担在世间是苦，放下重担是乐。
放下沉重的担子，不再担起其他担子，
连根拔除渴爱，无欲而般涅槃。"
第一经完。
2. 遍知经
23. 舍卫城因缘。"比丘们，我将为你们讲说应遍知的法和遍知。请听。比丘们，什么是应遍知的法？比丘们，色是应遍知的法，受是应遍知的法，想是应遍知的法，行是应遍知的法，识是应遍知的法。比丘们，这些被称为应遍知的法。比丘们，什么是遍知？比丘们，贪的灭尽、嗔的灭尽、痴的灭尽。比丘们，这被称为遍知。"
第二经完。
3. 证知经
24. 舍卫城因缘。"比丘们，不证知色、不遍知色、不离欲于色、不舍弃色，是不可能灭尽苦的；不证知受、不遍知受、不离欲于受、不舍弃受，是不可能灭尽苦的；不证知想……不证知行、不遍知行、不离欲于行、不舍弃行，是不可能灭尽苦的；不证知识、不遍知识、不离欲于识、不舍弃识，是不可能灭尽苦的。比丘们，证知色、遍知色、离欲于色、舍弃色，是可能灭尽苦的；证知受……想……行……证知识、遍知识、离欲于识、舍弃识，是可能灭尽苦的。"
第三经完。
4. 欲贪经
25. 舍卫城因缘。"比丘们，对色的欲贪，你们应当舍弃它。如此，那色将被舍弃，根被切断，如截断多罗树头，成为非有，未来不再生起。对受的欲贪，你们应当舍弃它。如此，那受将被舍弃，根被切断，如截断多罗树头，成为非有，未来不再生起。对想的欲贪，你们应当舍弃它。如此，那想将被舍弃，根被切断，如截断多罗树头，成为非有，未来不再生起。对行的欲贪，你们应当舍弃它。如此，那些行将被舍弃，根被切断，如截断多罗树头，成为非有，未来不再生起。对识的欲贪，你们应当舍弃它。如此，那识将被舍弃，根被切断，如截断多罗树头，成为非有，未来不再生起。"
第四经完。
5. 味著经

26. Sāvatthinidānaṃ . ‘‘Pubbeva [pubbe (pī. ka.)] me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva [bodhisattassa (pī. ka.)] sato etadahosi – ‘ko nu kho rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saṅkhārānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇaṃ. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ , ayaṃ vedanāya assādo [yā (ka.)]. Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ. Yaṃ saññaṃ paṭicca uppajjati…pe… yaṃ saṅkhāre paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ saṅkhārānaṃ assādo. Yaṃ [ye (sī. ka.)] saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṃ saṅkhārānaṃ ādīnavo. Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṃ, idaṃ saṅkhārānaṃ nissaraṇaṃ. Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇaṃ’’’.

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ [abhisambuddho (sī.)]. Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ; athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī. ka.)]; ayamantimā jāti; natthi dāni punabbhavo’’’ti. Pañcamaṃ.

6. Dutiyaassādasuttaṃ

27. Sāvatthinidānaṃ . ‘‘Rūpassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo rūpassa assādo tadajjhagamaṃ. Yāvatā rūpassa assādo paññāya me so sudiṭṭho. Rūpassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo rūpassa ādīnavo tadajjhagamaṃ. Yāvatā rūpassa ādīnavo paññāya me so sudiṭṭho. Rūpassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ rūpassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā rūpassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ. Vedanāyāhaṃ, bhikkhave… saññāyāhaṃ, bhikkhave… saṅkhārānāhaṃ , bhikkhave… viññāṇassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo viññāṇassa assādo tadajjhagamaṃ. Yāvatā viññāṇassa assādo paññāya me so sudiṭṭho. Viññāṇassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo viññāṇassa ādīnavo tadajjhagamaṃ. Yāvatā viññāṇassa ādīnavo paññāya me so sudiṭṭho. Viññāṇassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ viññāṇassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā viññāṇassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ. Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… abbhaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī. ka.)]; ayamantimā jāti; natthi dāni punabbhavo’’’ti. Chaṭṭhaṃ.

7. Tatiyaassādasuttaṃ



26. 舍卫城因缘。"比丘们，在我还未觉悟、还是菩萨时，我想到：'色的味著是什么？过患是什么？出离是什么？受的味著是什么？过患是什么？出离是什么？想的味著是什么？过患是什么？出离是什么？行的味著是什么？过患是什么？出离是什么？识的味著是什么？过患是什么？出离是什么？'比丘们，我想到：'缘于色而生起的乐和喜悦，这是色的味著。色是无常的、苦的、变异法，这是色的过患。调伏对色的欲贪、舍弃对色的欲贪，这是色的出离。缘于受而生起的乐和喜悦，这是受的味著。受是无常的、苦的、变异法，这是受的过患。调伏对受的欲贪、舍弃对受的欲贪，这是受的出离。缘于想而生起的……乃至……缘于行而生起的乐和喜悦，这是行的味著。行是无常的、苦的、变异法，这是行的过患。调伏对行的欲贪、舍弃对行的欲贪，这是行的出离。缘于识而生起的乐和喜悦，这是识的味著。识是无常的、苦的、变异法，这是识的过患。调伏对识的欲贪、舍弃对识的欲贪，这是识的出离。'
"比丘们，只要我对这五取蕴的味著不如实了知为味著、过患不如实了知为过患、出离不如实了知为出离，我就不认为我在天、魔、梵世界中，在沙门、婆罗门、天、人众中，已证得无上正等正觉。比丘们，当我对这五取蕴的味著如实了知为味著、过患如实了知为过患、出离如实了知为出离时，我才认为我在天、魔、梵世界中，在沙门、婆罗门、天、人众中，已证得无上正等正觉。我生起了智见：'我的解脱不动摇；这是我最后一生；不再有未来的轮回。'"
第五经完。
6. 第二味著经
27. 舍卫城因缘。"比丘们，我寻求色的味著。我发现了色的味著。我以智慧清楚地看到了色的味著的范围。比丘们，我寻求色的过患。我发现了色的过患。我以智慧清楚地看到了色的过患的范围。比丘们，我寻求色的出离。我发现了色的出离。我以智慧清楚地看到了色的出离的范围。比丘们，我寻求受的……想的……行的……识的味著。我发现了识的味著。我以智慧清楚地看到了识的味著的范围。比丘们，我寻求识的过患。我发现了识的过患。我以智慧清楚地看到了识的过患的范围。比丘们，我寻求识的出离。我发现了识的出离。我以智慧清楚地看到了识的出离的范围。比丘们，只要我对这五取蕴的味著不如实了知为味著、过患不如实了知为过患、出离不如实了知为出离……乃至……我如实了知。我生起了智见：'我的解脱不动摇；这是我最后一生；不再有未来的轮回。'"
第六经完。
7. 第三味著经

28. Sāvatthinidānaṃ. ‘‘No cedaṃ, bhikkhave, rūpassa assādo abhavissa nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṃ sārajjanti. No cedaṃ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṃ nibbindanti. No cedaṃ, bhikkhave, rūpassa nissaraṇaṃ abhavissa nayidaṃ sattā rūpasmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṃ, tasmā sattā rūpasmā nissaranti. No cedaṃ, bhikkhave, vedanāya…pe… no cedaṃ, bhikkhave, saññāya… no cedaṃ, bhikkhave, saṅkhārānaṃ nissaraṇaṃ abhavissa , nayidaṃ sattā saṅkhārehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi saṅkhārānaṃ nissaraṇaṃ, tasmā sattā saṅkhārehi nissaranti. No cedaṃ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṃ sārajjanti. No cedaṃ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṃ nibbindanti. No cedaṃ, bhikkhave, viññāṇassa nissaraṇaṃ abhavissa, nayidaṃ sattā viññāṇasmā nissareyyuṃ . Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṃ, tasmā sattā viññāṇasmā nissaranti.

‘‘Yāvakīvañca, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu [nābbhaññiṃsu (sī.)]; neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu; atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharanti’’. Sattamaṃ.

8. Abhinandanasuttaṃ

29. Sāvatthinidānaṃ . ‘‘Yo, bhikkhave, rūpaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo vedanaṃ abhinandati… yo saññaṃ abhinandati… yo saṅkhāre abhinandati… yo viññāṇaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo ca kho, bhikkhave, rūpaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo vedanaṃ nābhinandati… yo saññaṃ nābhinandati… yo saṅkhāre nābhinandati… yo viññāṇaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmī’’ti. Aṭṭhamaṃ.

9. Uppādasuttaṃ

30. Sāvatthinidānaṃ. ‘‘Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo , dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo. Yo vedanāya…pe… yo saññāya…pe… yo saṅkhārānaṃ…pe… yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo. Yo vedanāya …pe… yo saññāya… yo saṅkhārānaṃ… yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo’’ti. Navamaṃ.

10. Aghamūlasuttaṃ

31. Sāvatthinidānaṃ. ‘‘Aghañca, bhikkhave, desessāmi aghamūlañca. Taṃ suṇātha. Katamañca bhikkhave aghaṃ? Rūpaṃ, bhikkhave, aghaṃ, vedanā aghaṃ, saññā aghaṃ, saṅkhārā aghaṃ, viññāṇaṃ aghaṃ. Idaṃ vuccati, bhikkhave, aghaṃ. Katamañca, bhikkhave, aghamūlaṃ? Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā [nandirāgasahagatā (sabbattha)] tatratatrābhinandinī; seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ vuccati, bhikkhave, aghamūla’’nti. Dasamaṃ.

11. Pabhaṅgusuttaṃ



28. 舍卫城因缘。"比丘们，如果色没有味著，众生就不会贪著于色。比丘们，正因为色有味著，所以众生贪著于色。比丘们，如果色没有过患，众生就不会厌离于色。比丘们，正因为色有过患，所以众生厌离于色。比丘们，如果色没有出离，众生就不会从色中出离。比丘们，正因为色有出离，所以众生从色中出离。比丘们，如果受……乃至……比丘们，如果想……比丘们，如果行没有出离，众生就不会从行中出离。比丘们，正因为行有出离，所以众生从行中出离。比丘们，如果识没有味著，众生就不会贪著于识。比丘们，正因为识有味著，所以众生贪著于识。比丘们，如果识没有过患，众生就不会厌离于识。比丘们，正因为识有过患，所以众生厌离于识。比丘们，如果识没有出离，众生就不会从识中出离。比丘们，正因为识有出离，所以众生从识中出离。
"比丘们，只要众生对这五取蕴的味著不如实了知为味著、过患不如实了知为过患、出离不如实了知为出离，那么比丘们，这些众生就不能从天、魔、梵世界中，从沙门、婆罗门、天、人众中解脱、分离、解放，以无界限的心而住。比丘们，当众生对这五取蕴的味著如实了知为味著、过患如实了知为过患、出离如实了知为出离时，那么比丘们，这些众生就从天、魔、梵世界中，从沙门、婆罗门、天、人众中解脱、分离、解放，以无界限的心而住。"
第七经完。
8. 欢喜经
29. 舍卫城因缘。"比丘们，谁欢喜色，谁就欢喜苦。谁欢喜苦，我说他未从苦中解脱。谁欢喜受……谁欢喜想……谁欢喜行……谁欢喜识，谁就欢喜苦。谁欢喜苦，我说他未从苦中解脱。比丘们，谁不欢喜色，谁就不欢喜苦。谁不欢喜苦，我说他已从苦中解脱。谁不欢喜受……谁不欢喜想……谁不欢喜行……谁不欢喜识，谁就不欢喜苦。谁不欢喜苦，我说他已从苦中解脱。"
第八经完。
9. 生起经
30. 舍卫城因缘。"比丘们，色的生起、住立、出生、显现，这是苦的生起，病的住立，老死的显现。受的……乃至……想的……乃至……行的……乃至……识的生起、住立、出生、显现，这是苦的生起，病的住立，老死的显现。比丘们，色的灭尽、平息、消失，这是苦的灭尽，病的平息，老死的消失。受的……乃至……想的……行的……识的灭尽、平息、消失，这是苦的灭尽，病的平息，老死的消失。"
第九经完。
10. 苦根经
31. 舍卫城因缘。"比丘们，我将为你们讲说苦和苦根。请听。比丘们，什么是苦？比丘们，色是苦，受是苦，想是苦，行是苦，识是苦。比丘们，这被称为苦。比丘们，什么是苦根？就是这欲爱，能导致再生，与喜贪俱行，处处欢喜，也就是欲爱、有爱、无有爱。比丘们，这被称为苦根。"
第十经完。
11. 破坏经

32. Sāvatthinidānaṃ. ‘‘Pabhaṅguñca, bhikkhave, desessāmi appabhaṅguñca. Taṃ suṇātha. Kiñca, bhikkhave, pabhaṅgu, kiṃ appabhaṅgu? Rūpaṃ , bhikkhave, pabhaṅgu. Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. Vedanā pabhaṅgu. Yo tassā nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. Saññā pabhaṅgu… saṅkhārā pabhaṅgu. Yo tesaṃ nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. Viññāṇaṃ pabhaṅgu. Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgū’’ti. Ekādasamaṃ.

Bhāravaggo tatiyo.

Tassuddānaṃ –

Bhāraṃ pariññaṃ abhijānaṃ, chandarāgaṃ catutthakaṃ;

Assādā ca tayo vuttā, abhinandanamaṭṭhamaṃ;

Uppādaṃ aghamūlañca, ekādasamo pabhaṅgūti.

4. Natumhākaṃvaggo

1. Natumhākaṃsuttaṃ

33. Sāvatthinidānaṃ . ‘‘Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Vedanā na tumhākaṃ, taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Saññā na tumhākaṃ… saṅkhārā na tumhākaṃ, te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati’’.

‘‘Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti. ‘‘Evameva kho, bhikkhave, rūpaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Vedanā na tumhākaṃ, taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Saññā na tumhākaṃ… saṅkhārā na tumhākaṃ… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī’’ti. Paṭhamaṃ.

2. Dutiyanatumhākaṃsuttaṃ

34. Sāvatthinidānaṃ . ‘‘Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Vedanā na tumhākaṃ… saññā na tumhākaṃ… saṅkhārā na tumhākaṃ… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī’’ti. Dutiyaṃ.

3. Aññatarabhikkhusuttaṃ



32. 舍卫城因缘。"比丘们，我将为你们讲说易破坏的和不易破坏的。请听。比丘们，什么是易破坏的，什么是不易破坏的？比丘们，色是易破坏的。它的灭尽、平息、消失，这是不易破坏的。受是易破坏的。它的灭尽、平息、消失，这是不易破坏的。想是易破坏的……行是易破坏的。它们的灭尽、平息、消失，这是不易破坏的。识是易破坏的。它的灭尽、平息、消失，这是不易破坏的。"
第十一经完。
重担品第三
其摘要：
重担、遍知、证知，欲贪为第四，
三个味著经说，欢喜为第八，
生起、苦根，第十一为破坏。
4. 非你们所有品
1. 非你们所有经
33. 舍卫城因缘。"比丘们，凡不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。比丘们，什么不是你们所有的？比丘们，色不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。受不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。想不是你们所有的……行不是你们所有的，你们应当舍弃它们。舍弃它们将带来你们的利益和快乐。识不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。"
"比丘们，就像在这祇树园中的草、木、枝、叶，人们可能会拿走它们，或烧掉它们，或随意处置它们。你们会不会这样想：'人们在拿走我们，或烧掉我们，或随意处置我们'？""不会的，尊者。""为什么呢？""因为，尊者，那不是我们的自我或我所。""同样地，比丘们，色不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。受不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。想不是你们所有的……行不是你们所有的……识不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。"
第一经完。
2. 第二非你们所有经
34. 舍卫城因缘。"比丘们，凡不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。比丘们，什么不是你们所有的？比丘们，色不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。受不是你们所有的……想不是你们所有的……行不是你们所有的……识不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。比丘们，凡不是你们所有的，你们应当舍弃它。舍弃它将带来你们的利益和快乐。"
第二经完。
3. 某比丘经

35. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu; yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho, appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, anuseti, tena saṅkhaṃ gacchati; yaṃ nānuseti, na tena saṅkhaṃ gacchatī’’ti. ‘‘Aññātaṃ, bhagavā; aññātaṃ, sugatā’’ti.

‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ ce, bhante, anuseti tena saṅkhaṃ gacchati. Vedanaṃ ce anuseti tena saṅkhaṃ gacchati. Saññaṃ ce anuseti tena saṅkhaṃ gacchati. Saṅkhāre ce anuseti tena saṅkhaṃ gacchati. Viññāṇaṃ ce anuseti tena saṅkhaṃ gacchati. Rūpaṃ ce, bhante, nānuseti na tena saṅkhaṃ gacchati. Vedanaṃ ce… saññaṃ ce… saṅkhāre ce… viññāṇaṃ ce nānuseti na tena saṅkhaṃ gacchati. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ ce, bhikkhu, anuseti tena saṅkhaṃ gacchati. Vedanaṃ ce… saññaṃ ce… saṅkhāre ce… viññāṇaṃ ce anuseti tena saṅkhaṃ gacchati. Rūpaṃ ce, bhikkhu, nānuseti na tena saṅkhaṃ gacchati. Vedanaṃ ce… saññaṃ ce… saṅkhāre ce… viññāṇaṃ ce nānuseti na tena saṅkhaṃ gacchati. Imassa kho, bhikkhu, mayā saṃkhittena, bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti.

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho so bhikkhu 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 pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

4. Dutiyaaññatarabhikkhusuttaṃ



35. 舍卫城因缘。那时，有一位比丘来到世尊所在之处；来到后，向世尊礼拜，然后坐在一旁。坐在一旁的那位比丘对世尊如是说："尊者，请世尊为我简要地说法，我听了世尊的法后，可以独处、远离、不放逸、热忱、专注地生活。"
"比丘，凡是潜伏的，就被称为那个；凡是不潜伏的，就不被称为那个。"
"世尊，我已明白；善逝，我已明白。"
"比丘，你是如何理解我简要所说的详细含义呢？"
"尊者，如果色潜伏，就被称为那个。如果受潜伏，就被称为那个。如果想潜伏，就被称为那个。如果行潜伏，就被称为那个。如果识潜伏，就被称为那个。尊者，如果色不潜伏，就不被称为那个。如果受……想……行……识不潜伏，就不被称为那个。尊者，我是这样理解世尊简要所说的详细含义。"
"很好，很好，比丘！比丘，你很好地理解了我简要所说的详细含义。比丘，如果色潜伏，就被称为那个。如果受……想……行……识潜伏，就被称为那个。比丘，如果色不潜伏，就不被称为那个。如果受……想……行……识不潜伏，就不被称为那个。比丘，我简要所说的详细含义应当这样理解。"
那时，那位比丘欢喜、随喜世尊所说，从座位起身，向世尊礼拜，右绕后离去。
那时，那位比丘独处、远离、不放逸、热忱、专注地生活，不久就——为了善男子正确地从在家出家而进入无家的生活的目的，那无上的——梵行的终极，在现法中自己以通智作证、实现、具足而住。他了知："生已尽，梵行已立，所作已办，不受后有。"那位比丘成为阿罗汉之一。
第三经完。
4. 第二某比丘经

36. Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante , bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Yaṃ nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchatī’’ti. ‘‘Aññātaṃ, bhagavā; aññātaṃ, sugatā’’ti.

‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ ce, bhante, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Vedanaṃ ce anuseti… saññaṃ ce anuseti… saṅkhāre ce anuseti… viññāṇaṃ ce anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Rūpaṃ ce, bhante, nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Vedanaṃ ce nānuseti… saññaṃ ce nānuseti… saṅkhāre ce nānuseti… viññāṇaṃ ce nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ ce, bhikkhu, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Vedanaṃ ce, bhikkhu… saññaṃ ce, bhikkhu… saṅkhāre ce, bhikkhu… viññāṇaṃ ce, bhikkhu, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Rūpaṃ ce, bhikkhu, nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Vedanaṃ ce nānuseti… saññaṃ ce nānuseti… saṅkhāre ce nānuseti… viññāṇaṃ ce nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Catutthaṃ.

5. Ānandasuttaṃ

37. Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

‘‘Sace taṃ, ānanda, evaṃ puccheyyuṃ – ‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa [ṭhitānaṃ (syā. kaṃ. pī. ka.)] aññathattaṃ paññāyatī’ti? Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti.

‘‘Sādhu sādhu, ānanda! Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti. Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī’’ti. Pañcamaṃ.

6. Dutiyaānandasuttaṃ



36. 舍卫城因缘。那时，有一位比丘来到世尊所在之处……坐在一旁的那位比丘对世尊如是说："尊者，请世尊为我简要地说法，我听了世尊的法后，可以独处、远离、不放逸、热忱、专注地生活。"
"比丘，凡是潜伏的，就被测量；凡被测量的，就被称为那个。凡是不潜伏的，就不被测量；凡不被测量的，就不被称为那个。"
"世尊，我已明白；善逝，我已明白。"
"比丘，你是如何理解我简要所说的详细含义呢？"
"尊者，如果色潜伏，就被测量；凡被测量的，就被称为那个。如果受潜伏……想潜伏……行潜伏……识潜伏，就被测量；凡被测量的，就被称为那个。尊者，如果色不潜伏，就不被测量；凡不被测量的，就不被称为那个。如果受不潜伏……想不潜伏……行不潜伏……识不潜伏，就不被测量；凡不被测量的，就不被称为那个。尊者，我是这样理解世尊简要所说的详细含义。"
"很好，很好，比丘！比丘，你很好地理解了我简要所说的详细含义。比丘，如果色潜伏，就被测量；凡被测量的，就被称为那个。比丘，如果受……想……行……识潜伏，就被测量；凡被测量的，就被称为那个。比丘，如果色不潜伏，就不被测量；凡不被测量的，就不被称为那个。如果受不潜伏……想不潜伏……行不潜伏……识不潜伏，就不被测量；凡不被测量的，就不被称为那个。比丘，我简要所说的详细含义应当这样理解。"……乃至……那位比丘成为阿罗汉之一。
第四经完。
5. 阿难经
37. 舍卫城因缘。那时，尊者阿难来到世尊所在之处；来到后，与世尊互相问候。寒暄叙礼后，坐在一旁。世尊对坐在一旁的尊者阿难如是说：
"阿难，如果有人这样问你：'阿难友，哪些法的生起可知，灭去可知，住立时的变异可知？'阿难，被这样问时，你会如何回答？"
"尊者，如果有人这样问我：'阿难友，哪些法的生起可知，灭去可知，住立时的变异可知？'尊者，被这样问时，我会这样回答：'朋友，色的生起可知，灭去可知，住立时的变异可知。受的……想的……行的……识的生起可知，灭去可知，住立时的变异可知。朋友，这些法的生起可知，灭去可知，住立时的变异可知。'尊者，被这样问时，我会这样回答。"
"很好，很好，阿难！阿难，色的生起可知，灭去可知，住立时的变异可知。受的……想的……行的……识的生起可知，灭去可知，住立时的变异可知。阿难，这些法的生起可知，灭去可知，住立时的变异可知。阿难，被这样问时，你应当这样回答。"
第五经完。
6. 第二阿难经

38. Sāvatthinidānaṃ . Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

‘‘Sace taṃ, ānanda, evaṃ puccheyyuṃ – ‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha? Katamesaṃ dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati? Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti? Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha? Katamesaṃ dhammānaṃ uppādo paññāyissati , vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati ? Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘yaṃ kho, āvuso, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha. Yā vedanā atītā niruddhā vipariṇatā; tassā uppādo paññāyittha, vayo paññāyittha, ṭhitāya aññathattaṃ paññāyittha. Yā saññā… ye saṅkhārā atītā niruddhā vipariṇatā; tesaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha. Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha. Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha’’’.

‘‘Yaṃ kho, āvuso, rūpaṃ ajātaṃ apātubhūtaṃ; tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati. Yā vedanā ajātā apātubhūtā; tassā uppādo paññāyissati, vayo paññāyissati, ṭhitāya aññathattaṃ paññāyissati. Yā saññā…pe… ye saṅkhārā ajātā apātubhūtā; tesaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati. Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ; tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati. Imesaṃ kho, āvuso , dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.

‘‘Yaṃ kho, āvuso, rūpaṃ jātaṃ pātubhūtaṃ; tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Yā vedanā jātā pātubhūtā…pe… yā saññā… ye saṅkhārā jātā pātubhūtā; tesaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti.

‘‘Sādhu , sādhu, ānanda! Yaṃ kho, ānanda, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha. Yā vedanā … yā saññā… ye saṅkhārā… yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha. Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.

‘‘Yaṃ kho, ānanda, rūpaṃ ajātaṃ apātubhūtaṃ; tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati. Yā vedanā… yā saññā… ye saṅkhārā… yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ; tassa uppādo paññāyissati , vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati. Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.

‘‘Yaṃ kho, ānanda, rūpaṃ jātaṃ pātubhūtaṃ; tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Yā vedanā jātā pātubhūtā… yā saññā… ye saṅkhārā… yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ; tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti. Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī’’ti. Chaṭṭhaṃ.

7. Anudhammasuttaṃ



38. 舍卫城因缘。世尊对坐在一旁的尊者阿难如是说：
"阿难，如果有人这样问你：'阿难友，哪些法的生起曾被了知，灭去曾被了知，住立时的变异曾被了知？哪些法的生起将被了知，灭去将被了知，住立时的变异将被了知？哪些法的生起正被了知，灭去正被了知，住立时的变异正被了知？'阿难，被这样问时，你会如何回答？"
"尊者，如果有人这样问我：'阿难友，哪些法的生起曾被了知，灭去曾被了知，住立时的变异曾被了知？哪些法的生起将被了知，灭去将被了知，住立时的变异将被了知？哪些法的生起正被了知，灭去正被了知，住立时的变异正被了知？'尊者，被这样问时，我会这样回答：'朋友，过去的、已灭的、已变异的色，它的生起曾被了知，灭去曾被了知，住立时的变异曾被了知。过去的、已灭的、已变异的受，它的生起曾被了知，灭去曾被了知，住立时的变异曾被了知。过去的、已灭的、已变异的想……过去的、已灭的、已变异的行，它们的生起曾被了知，灭去曾被了知，住立时的变异曾被了知。过去的、已灭的、已变异的识，它的生起曾被了知，灭去曾被了知，住立时的变异曾被了知。朋友，这些法的生起曾被了知，灭去曾被了知，住立时的变异曾被了知。'
'朋友，未生的、未显现的色，它的生起将被了知，灭去将被了知，住立时的变异将被了知。未生的、未显现的受，它的生起将被了知，灭去将被了知，住立时的变异将被了知。未生的、未显现的想……未生的、未显现的行，它们的生起将被了知，灭去将被了知，住立时的变异将被了知。未生的、未显现的识，它的生起将被了知，灭去将被了知，住立时的变异将被了知。朋友，这些法的生起将被了知，灭去将被了知，住立时的变异将被了知。
'朋友，已生的、已显现的色，它的生起正被了知，灭去正被了知，住立时的变异正被了知。已生的、已显现的受……已生的、已显现的想……已生的、已显现的行，它们的生起正被了知，灭去正被了知，住立时的变异正被了知。已生的、已显现的识，它的生起正被了知，灭去正被了知，住立时的变异正被了知。朋友，这些法的生起正被了知，灭去正被了知，住立时的变异正被了知。'尊者，被这样问时，我会这样回答。"
"很好，很好，阿难！阿难，过去的、已灭的、已变异的色，它的生起曾被了知，灭去曾被了知，住立时的变异曾被了知。过去的、已灭的、已变异的受……想……行……识，它的生起曾被了知，灭去曾被了知，住立时的变异曾被了知。阿难，这些法的生起曾被了知，灭去曾被了知，住立时的变异曾被了知。
"阿难，未生的、未显现的色，它的生起将被了知，灭去将被了知，住立时的变异将被了知。未生的、未显现的受……想……行……识，它的生起将被了知，灭去将被了知，住立时的变异将被了知。阿难，这些法的生起将被了知，灭去将被了知，住立时的变异将被了知。
"阿难，已生的、已显现的色，它的生起正被了知，灭去正被了知，住立时的变异正被了知。已生的、已显现的受……想……行……识，它的生起正被了知，灭去正被了知，住立时的变异正被了知。阿难，这些法的生起正被了知，灭去正被了知，住立时的变异正被了知。阿难，被这样问时，你应当这样回答。"
第六经完。
7. 随法经

39. Sāvatthinidānaṃ . ‘‘Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe nibbidābahulo [nibbidābahulaṃ (pī. ka.)] vihareyya, vedanāya nibbidābahulo vihareyya, saññā nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya. Yo rūpe nibbidābahulo viharanto, vedanāya… saññāya… saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti, so rūpaṃ parijānaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanā , parimuccati saññāya , parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī’’ti. Sattamaṃ.

8. Dutiyaanudhammasuttaṃ

40. Sāvatthinidānaṃ. ‘‘Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe aniccānupassī vihareyya…pe… parimuccati dukkhasmāti vadāmī’’ti. Aṭṭhamaṃ.

9. Tatiyaanudhammasuttaṃ

41. Sāvatthinidānaṃ. ‘‘Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe dukkhānupassī vihareyya…pe… parimuccati dukkhasmāti vadāmī’’ti. Navamaṃ.

10. Catutthaanudhammasuttaṃ

42. Sāvatthinidānaṃ . ‘‘Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe anattānupassī vihareyya, vedanāya… saññāya… saṅkhāresu… viññāṇe anattānupassī vihareyya. Yo rūpe anattānupassī viharanto…pe… rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti, so rūpaṃ parijānaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī’’ti. Dasamaṃ.

Natumhākaṃvaggo catuttho.

Tassuddānaṃ –

Natumhākena dve vuttā, bhikkhūhi apare duve;

Ānandena ca dve vuttā, anudhammehi dve dukāti.

5. Attadīpavaggo

1. Attadīpasuttaṃ



39. 舍卫城因缘。"比丘们，对于随法而行的比丘，这是随法：他应多住于厌离色，多住于厌离受，多住于厌离想，多住于厌离行，多住于厌离识。他多住于厌离色、受、想、行、识，就能遍知色、受、想、行、识。他遍知色、受、想、行、识，就从色解脱，从受解脱，从想解脱，从行解脱，从识解脱，从生、老、死、忧、悲、苦、忧恼、恼害解脱，我说他从苦解脱。"
第七经完。
8. 第二随法经
40. 舍卫城因缘。"比丘们，对于随法而行的比丘，这是随法：他应住于观色无常……乃至……我说他从苦解脱。"
第八经完。
9. 第三随法经
41. 舍卫城因缘。"比丘们，对于随法而行的比丘，这是随法：他应住于观色是苦……乃至……我说他从苦解脱。"
第九经完。
10. 第四随法经
42. 舍卫城因缘。"比丘们，对于随法而行的比丘，这是随法：他应住于观色无我，应住于观受、想、行、识无我。他住于观色无我……乃至……遍知色、受、想、行、识。他遍知色、受、想、行、识，就从色解脱，从受解脱，从想解脱，从行解脱，从识解脱，从生、老、死、忧、悲、苦、忧恼、恼害解脱，我说他从苦解脱。"
第十经完。
非你们所有品第四
其摘要：
以非你们所有开始的两经，以比丘开始的另外两经，
以阿难开始的两经，以随法开始的两对。
5. 自洲品
1. 自洲经

43. Sāvatthinidānaṃ . ‘‘Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Attadīpānaṃ, bhikkhave, viharataṃ attasaraṇānaṃ anaññasaraṇānaṃ, dhammadīpānaṃ dhammasaraṇānaṃ anaññasaraṇānaṃ yoni upaparikkhitabbā. Kiṃjātikā sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā’’ti?

‘‘Kiṃjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā ca hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati, aññathā ca hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Saññaṃ attato samanupassati… saṅkhāre attato samanupassati… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā ca hoti . Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

‘‘Rūpassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ [vipariṇāma virāga nirodhaṃ (sī.)], pubbe ceva rūpaṃ etarahi ca sabbaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammanti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. Vedanāya tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammāti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. Saññāya… saṅkhārānaṃ tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammāti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. Viññāṇassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, pubbe ceva viññāṇaṃ etarahi ca sabbaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammanti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī’’ti. Paṭhamaṃ.

2. Paṭipadāsuttaṃ



43. 舍卫城因缘。"比丘们，你们应以自己为洲，以自己为归依，不以他人为归依，以法为洲，以法为归依，不以他人为归依。比丘们，对于以自己为洲，以自己为归依，不以他人为归依，以法为洲，以法为归依，不以他人为归依的人，应当审察根源：忧、悲、苦、忧恼、恼害是由什么而生，由什么而起？"
"比丘们，忧、悲、苦、忧恼、恼害是由什么而生，由什么而起呢？在此，比丘们，无闻凡夫不见圣者，不知圣法，不善巧于圣法，不受训于圣法，不见善人，不知善人法，不善巧于善人法，不受训于善人法，他视色为我，或视我有色，或视色在我中，或视我在色中。他的那个色变异、改变。由于色的变异、改变，他生起忧、悲、苦、忧恼、恼害。他视受为我，或视我有受，或视受在我中，或视我在受中。他的那个受变异、改变。由于受的变异、改变，他生起忧、悲、苦、忧恼、恼害。他视想为我……他视行为我……他视识为我，或视我有识，或视识在我中，或视我在识中。他的那个识变异、改变。由于识的变异、改变，他生起忧、悲、苦、忧恼、恼害。
"比丘们，知道色的无常、变异、离贪、灭尽，了知过去和现在的一切色都是无常、苦、变异法，如是以正慧如实见此，则忧、悲、苦、忧恼、恼害被断除。由于断除它们，他不恐惧，不恐惧则安乐而住，安乐而住的比丘被称为'于此分涅槃'。比丘们，知道受的无常、变异、离贪、灭尽，了知过去和现在的一切受都是无常、苦、变异法，如是以正慧如实见此，则忧、悲、苦、忧恼、恼害被断除。由于断除它们，他不恐惧，不恐惧则安乐而住，安乐而住的比丘被称为'于此分涅槃'。想的……比丘们，知道行的无常、变异、离贪、灭尽，了知过去和现在的一切行都是无常、苦、变异法，如是以正慧如实见此，则忧、悲、苦、忧恼、恼害被断除。由于断除它们，他不恐惧，不恐惧则安乐而住，安乐而住的比丘被称为'于此分涅槃'。比丘们，知道识的无常、变异、离贪、灭尽，了知过去和现在的一切识都是无常、苦、变异法，如是以正慧如实见此，则忧、悲、苦、忧恼、恼害被断除。由于断除它们，他不恐惧，不恐惧则安乐而住，安乐而住的比丘被称为'于此分涅槃'。"
第一经完。
2. 道经

44. Sāvatthinidānaṃ. ‘‘Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṃ desessāmi, sakkāyanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha. Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti. Iti hidaṃ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti. Ayamevettha attho’’.

‘‘Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ attato… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti. Iti hidaṃ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti. Ayamevettha attho’’ti. Dutiyaṃ.

3. Aniccasuttaṃ

45. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ ; yaṃ dukkhaṃ tadanattā ; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi. Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi, vedanādhātuyā…pe… saññādhātuyā… saṅkhāradhātuyā… viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ [santussitaṃ (ka. sī. pī. ka.)]. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Tatiyaṃ.

4. Dutiyaaniccasuttaṃ

46. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā aniccā… saññā aniccā… saṅkhārā aniccā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.

‘‘Evametaṃ yathābhūtaṃ sammappaññāya passato pubbantānudiṭṭhiyo na honti. Pubbantānudiṭṭhīnaṃ asati, aparantānudiṭṭhiyo na honti. Aparantānudiṭṭhīnaṃ asati, thāmaso [thāmasā (sī. syā. kaṃ.)] parāmāso na hoti. Thāmase [thāmasā (sī. syā. kaṃ.), thāmaso (ka.)] parāmāse asati rūpasmiṃ… vedanāya … saññāya… saṅkhāresu… viññāṇasmiṃ cittaṃ virajjati vimuccati anupādāya āsavehi. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Catutthaṃ.

5. Samanupassanāsuttaṃ



44. 舍卫城因缘。"比丘们，我将为你们讲说导向有身集起的道路和导向有身灭尽的道路。请听。比丘们，什么是导向有身集起的道路？在此，比丘们，无闻凡夫不见圣者，不知圣法，不善巧于圣法，不受训于圣法，不见善人，不知善人法，不善巧于善人法，不受训于善人法，他视色为我，或视我有色，或视色在我中，或视我在色中。他视受为我……想……行……他视识为我，或视我有识，或视识在我中，或视我在识中。比丘们，这被称为'导向有身集起的道路，导向有身集起的道路'。比丘们，这就是所说的'导向苦集起的观察'。这就是其意义。"
"比丘们，什么是导向有身灭尽的道路？在此，比丘们，有闻圣弟子见圣者，知圣法，善巧于圣法，善受训于圣法，见善人，知善人法，善巧于善人法，善受训于善人法，他不视色为我，不视我有色，不视色在我中，不视我在色中。他不视受为我……不视想……不视行……不视识为我，不视我有识，不视识在我中，不视我在识中。比丘们，这被称为'导向有身灭尽的道路，导向有身灭尽的道路'。比丘们，这就是所说的'导向苦灭尽的观察'。这就是其意义。"
第二经完。
3. 无常经
45. 舍卫城因缘。"比丘们，色是无常的。凡无常的即是苦的；凡苦的即是无我的；凡无我的，应当如此以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'如是以正慧如实见此者，心离贪而解脱，不执取诸漏。受是无常的……想……行……识是无常的。凡无常的即是苦的；凡苦的即是无我的；凡无我的，应当如此以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'如是以正慧如实见此者，心离贪而解脱，不执取诸漏。比丘们，如果比丘的心对色界离贪而解脱，不执取诸漏，对受界……想界……行界……识界离贪而解脱，不执取诸漏。由于解脱而住立。由于住立而满足。由于满足而不恐惧。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。'"
第三经完。
4. 第二无常经
46. 舍卫城因缘。"比丘们，色是无常的。凡无常的即是苦的；凡苦的即是无我的；凡无我的，应当如此以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'受是无常的……想是无常的……行是无常的……识是无常的。凡无常的即是苦的；凡苦的即是无我的；凡无我的，应当如此以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'"
"如是以正慧如实见此者，不再有前际的见解。没有前际的见解，就不再有后际的见解。没有后际的见解，就不再有坚固的执著。没有坚固的执著，心对色……受……想……行……识离贪而解脱，不执取诸漏。由于解脱而住立。由于住立而满足。由于满足而不恐惧。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。'"
第四经完。
5. 观察经

47. Sāvatthinidānaṃ. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ attānaṃ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṃ vā aññataraṃ. Katame pañca? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ’’.

‘‘Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṃ [adhigataṃ (bahūsu)] hoti. ‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṃ indriyānaṃ avakkanti hoti – cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa. Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu. Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti; ‘ayamahamasmī’tipissa hoti; ‘bhavissa’ntipissa hoti; ‘na bhavissa’ntipissa hoti; ‘rūpī bhavissa’ntipissa hoti; ‘arūpī bhavissa’ntipissa hoti; ‘saññī bhavissa’ntipissa hoti; ‘asaññī bhavissa’ntipissa hoti; ‘nevasaññīnāsaññī bhavissa’ntipissa hoti’’.

‘‘Tiṭṭhanteva kho [tiṭṭhanti kho pana (sī. syā. kaṃ. pī.)], bhikkhave, tattheva [tatheva (katthaci)] pañcindriyāni. Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti; ‘ayamahamasmī’tipissa na hoti; ‘bhavissa’nti… ‘na bhavissa’nti… rūpī… arūpī … saññī… asaññī… ‘nevasaññīnāsaññī bhavissa’ntipissa na hotī’’ti. Pañcamaṃ.

6. Khandhasuttaṃ

48. Sāvatthinidānaṃ. ‘‘Pañca, bhikkhave, khandhe desessāmi , pañcupādānakkhandhe ca. Taṃ suṇātha. Katame ca, bhikkhave, pañcakkhandhā? Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā…pe… ayaṃ vuccati saṅkhārakkhandho. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho. Ime vuccanti, bhikkhave, pañcakkhandhā’’.

‘‘Katame ca, bhikkhave, pañcupādānakkhandhā? Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati rūpupādānakkhandho. Yā kāci vedanā…pe… yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati vedanupādānakkhandho. Yā kāci saññā…pe… yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati saññupādānakkhandho. Ye keci saṅkhārā…pe… sāsavā upādāniyā, ayaṃ vuccati saṅkhārupādānakkhandho. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, pañcupādānakkhandhā’’ti. Chaṭṭhaṃ.

7. Soṇasuttaṃ



47. 舍卫城因缘。"比丘们，任何沙门或婆罗门观察多种自我，他们都是在观察这五取蕴或其中之一。哪五种？在此，比丘们，无闻凡夫不见圣者，不知圣法，不善巧于圣法，不受训于圣法，不见善人，不知善人法，不善巧于善人法，不受训于善人法，他视色为我，或视我有色，或视色在我中，或视我在色中。他视受……想……行……识为我，或视我有识，或视识在我中，或视我在识中。"
"如此，这种观察和'我是'的想法尚未消失。比丘们，当'我是'的想法未消失时，五根就会出现——眼根、耳根、鼻根、舌根、身根。比丘们，有意、有法、有无明界。比丘们，无闻凡夫被无明触所生的感受所触时，就会有'我是'的想法；'我是这个'的想法；'我将存在'的想法；'我将不存在'的想法；'我将是有色的'的想法；'我将是无色的'的想法；'我将是有想的'的想法；'我将是无想的'的想法；'我将是非想非非想的'的想法。"
"比丘们，五根仍然存在。但对于有闻圣弟子，无明被断除，明生起。由于无明的离去和明的生起，他没有'我是'的想法；没有'我是这个'的想法；没有'我将存在'……'我将不存在'……'我将是有色的'……'我将是无色的'……'我将是有想的'……'我将是无想的'……'我将是非想非非想的'的想法。"
第五经完。
6. 蕴经
48. 舍卫城因缘。"比丘们，我将讲说五蕴和五取蕴。请听。比丘们，什么是五蕴？比丘们，任何色，无论是过去、未来、现在，内在的或外在的，粗的或细的，劣的或胜的，远的或近的，这被称为色蕴。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……这被称为行蕴。任何识，无论是过去、未来、现在，内在的或外在的，粗的或细的，劣的或胜的，远的或近的，这被称为识蕴。比丘们，这些被称为五蕴。"
"比丘们，什么是五取蕴？比丘们，任何色，无论是过去、未来、现在……远的或近的，有漏的、可取的，这被称为色取蕴。任何受……远的或近的，有漏的、可取的，这被称为受取蕴。任何想……远的或近的，有漏的、可取的，这被称为想取蕴。任何行……有漏的、可取的，这被称为行取蕴。任何识，无论是过去、未来、现在……远的或近的，有漏的、可取的，这被称为识取蕴。比丘们，这些被称为五取蕴。"
第六经完。
7. 输那经

49. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami …pe… ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca –

‘‘Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccāya saññāya… aniccehi saṅkhārehi dukkhehi vipariṇāmadhammehi ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā?

‘‘Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti ; ‘sadisohamasmī’tipi na samanupassanti ; ‘hīnohamasmī’tipi na samanupassanti; kimaññatra yathābhūtassa dassanā? Aniccāya vedanāya… aniccāya saññāya… aniccehi saṅkhārehi… aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti; ‘sadisohamasmī’tipi na samanupassanti; ‘hīnohamasmī’tipi na samanupassanti; kimaññatra yathābhūtassa dassanā?

‘‘Taṃ kiṃ maññasi, soṇa, 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’’… ‘‘saññā… saṅkhārā… 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 , soṇa, 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

‘‘Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

‘‘Evaṃ passaṃ, soṇa, 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. Sattamaṃ.

8. Dutiyasoṇasuttaṃ



49. 如是我闻。一时，世尊住在王舍城（现在的拉杰吉尔）竹林园中栗鼠feeding处。那时，输那居士子来到世尊所在之处……坐在一旁的输那居士子，世尊对他如是说：
"输那，任何沙门或婆罗门对无常、苦、变异法的色，认为'我比别人好'，或认为'我与别人相等'，或认为'我比别人差'，这不是由于未如实见吗？对无常、苦、变异法的受，认为'我比别人好'，或认为'我与别人相等'，或认为'我比别人差'，这不是由于未如实见吗？对无常的想……对无常、苦、变异法的行，认为'我比别人好'，或认为'我与别人相等'，或认为'我比别人差'，这不是由于未如实见吗？对无常、苦、变异法的识，认为'我比别人好'，或认为'我与别人相等'，或认为'我比别人差'，这不是由于未如实见吗？
"输那，任何沙门或婆罗门对无常、苦、变异法的色，既不认为'我比别人好'，也不认为'我与别人相等'，也不认为'我比别人差'，这不是由于如实见吗？对无常的受……对无常的想……对无常的行……对无常、苦、变异法的识，既不认为'我比别人好'，也不认为'我与别人相等'，也不认为'我比别人差'，这不是由于如实见吗？
"输那，你怎么认为，色是常还是无常？""无常，尊者。""无常的是苦还是乐？""苦，尊者。""对于无常、苦、变异法，认为'这是我的，这是我，这是我的自我'，这样观察合适吗？""不合适，尊者。""受是常还是无常？""无常，尊者。"……"想……行……识是常还是无常？""无常，尊者。""无常的是苦还是乐？""苦，尊者。""对于无常、苦、变异法，认为'这是我的，这是我，这是我的自我'，这样观察合适吗？""不合适，尊者。"
"因此，输那，任何色，无论是过去、未来、现在，内在的或外在的，粗的或细的，劣的或胜的，远的或近的，一切色都应当如此以正慧如实观察：'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……任何识，无论是过去、未来、现在，内在的或外在的，粗的或细的，劣的或胜的，远的或近的，一切识都应当如此以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'
"输那，如是见的多闻圣弟子厌离色，厌离受，厌离想，厌离行，厌离识。由厌离而离贪；由离贪而解脱。解脱时，有'已解脱'的智。他了知：'生已尽，梵行已立，所作已办，不受后有。'"
第七经完。
8. 第二输那经

50. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca –

‘‘Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ nappajānanti, rūpasamudayaṃ nappajānanti, rūpanirodhaṃ nappajānanti, rūpanirodhagāminiṃ paṭipadaṃ nappajānanti; vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti; saññaṃ nappajānanti…pe… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti; viññāṇaṃ nappajānanti, viññāṇasamudayaṃ nappajānanti, viññāṇanirodhaṃ nappajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānanti. Na me te, soṇa, 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, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ pajānanti , rūpasamudayaṃ pajānanti, rūpanirodhaṃ pajānanti, rūpanirodhagāminiṃ paṭipadaṃ pajānanti; vedanaṃ pajānanti…pe… saññaṃ pajānanti… saṅkhāre pajānanti… viññāṇaṃ pajānanti, viññāṇasamudayaṃ pajānanti, viññāṇanirodhaṃ pajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānanti. Te ca kho me, soṇa, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Aṭṭhamaṃ.

9. Nandikkhayasuttaṃ

51. Sāvatthinidānaṃ. ‘‘Aniccaññeva, bhikkhave, bhikkhu rūpaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Aniccaññeva, bhikkhave, bhikkhu vedanaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Anicceyeva, bhikkhave, bhikkhu saññaṃ aniccanti passati…pe… anicceyeva bhikkhave, bhikkhu saṅkhāre aniccāti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Aniccaññeva, bhikkhave, bhikkhu viññāṇaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī’’ti. Navamaṃ.

10. Dutiyanandikkhayasuttaṃ



50. 如是我闻。一时，世尊住在王舍城（现在的拉杰吉尔）竹林园中栗鼠feeding处。那时，输那居士子来到世尊所在之处，向世尊礼拜后坐在一旁。世尊对坐在一旁的输那居士子如是说：
"输那，任何沙门或婆罗门不了知色，不了知色集，不了知色灭，不了知导向色灭的道路；不了知受，不了知受集，不了知受灭，不了知导向受灭的道路；不了知想……不了知行，不了知行集，不了知行灭，不了知导向行灭的道路；不了知识，不了知识集，不了知识灭，不了知导向识灭的道路。输那，我不认为这些沙门或婆罗门在沙门中被认为是沙门，在婆罗门中被认为是婆罗门，而且这些尊者们也没有在现法中以自己的智慧证知、证悟、成就并安住于沙门果或婆罗门果。
"输那，任何沙门或婆罗门了知色，了知色集，了知色灭，了知导向色灭的道路；了知受……了知想……了知行……了知识，了知识集，了知识灭，了知导向识灭的道路。输那，我认为这些沙门或婆罗门在沙门中被认为是沙门，在婆罗门中被认为是婆罗门，而且这些尊者们也在现法中以自己的智慧证知、证悟、成就并安住于沙门果和婆罗门果。"
第八经完。
9. 喜尽经
51. 舍卫城因缘。"比丘们，比丘观无常的色为无常。这是他的正见。正见者厌离。由喜尽而贪尽，由贪尽而喜尽。由喜贪尽，心被称为善解脱。比丘们，比丘观无常的受为无常。这是他的正见。正见者厌离。由喜尽而贪尽，由贪尽而喜尽。由喜贪尽，心被称为善解脱。比丘们，比丘观无常的想为无常……比丘们，比丘观无常的行为无常。这是他的正见。正见者厌离。由喜尽而贪尽，由贪尽而喜尽。由喜贪尽，心被称为善解脱。比丘们，比丘观无常的识为无常。这是他的正见。正见者厌离。由喜尽而贪尽，由贪尽而喜尽。由喜贪尽，心被称为善解脱。"
第九经完。
10. 第二喜尽经

52. Sāvatthinidānaṃ . ‘‘Rūpaṃ , bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṃ samanupassatha. Rūpaṃ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpasmiṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Vedanaṃ, bhikkhave, yoniso manasi karotha, vedanāniccatañca yathābhūtaṃ samanupassatha. Vedanaṃ, bhikkhave, bhikkhu yoniso manasi karonto, vedanāniccatañca yathābhūtaṃ samanupassanto vedanāya nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Saññaṃ bhikkhave… saṅkhāre, bhikkhave, yoniso manasi karotha, saṅkhārāniccatañca yathābhūtaṃ samanupassatha. Saṅkhāre, bhikkhave , bhikkhu yoniso manasi karonto, saṅkhārāniccataṃ yathābhūtaṃ samanupassanto saṅkhāresu nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Viññāṇaṃ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṃ samanupassatha. Viññāṇaṃ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṃ samanupassanto viññāṇasmiṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī’’ti. Dasamaṃ.

Attadīpavaggo pañcamo.

Tassuddānaṃ –

Attadīpā paṭipadā, dve ca honti aniccatā;

Samanupassanā khandhā, dve soṇā dve nandikkhayena cāti.

Mūlapaṇṇāsako samatto.

Tassa mūlapaṇṇāsakassa vagguddānaṃ –

Nakulapitā anicco ca, bhāro natumhākena ca;

Attadīpena paññāso, paṭhamo tena pavuccatīti.

6. Upayavaggo

1. Upayasuttaṃ

53. Sāvatthinidānaṃ . ‘‘Upayo [upāyo (bahūsu)], bhikkhave, avimutto, anupayo vimutto. Rūpupayaṃ [rūpūpāyaṃ (sī. syā. kaṃ.), rūpupāyaṃ (pī. ka.)] vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā…pe… saññupayaṃ vā…pe… saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya’’.

‘‘Yo, bhikkhave, evaṃ vadeyya – ‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.

‘‘Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Vedanādhātuyā ce, bhikkhave… saññādhātuyā ce bhikkhave… saṅkhāradhātuyā ce bhikkhave… viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhaccavimuttaṃ . Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.

2. Bījasuttaṃ



52. 舍卫城因缘。"比丘们，要如理作意于色，如实观察色的无常性。比丘们，比丘如理作意于色，如实观察色的无常性时，就会厌离色。由喜尽而贪尽，由贪尽而喜尽。由喜贪尽，心被称为善解脱。比丘们，要如理作意于受，如实观察受的无常性。比丘们，比丘如理作意于受，如实观察受的无常性时，就会厌离受。由喜尽而贪尽，由贪尽而喜尽。由喜贪尽，心被称为善解脱。比丘们，想……比丘们，要如理作意于行，如实观察行的无常性。比丘们，比丘如理作意于行，如实观察行的无常性时，就会厌离行。由喜尽而贪尽，由贪尽而喜尽。由喜贪尽，心被称为善解脱。比丘们，要如理作意于识，如实观察识的无常性。比丘们，比丘如理作意于识，如实观察识的无常性时，就会厌离识。由喜尽而贪尽，由贪尽而喜尽。由喜贪尽，心被称为善解脱。"
第十经完。
自洲品第五
其摘要：
自洲和道路，两个无常，
观察和蕴，两个输那，两个喜尽。
根本五十经完。
根本五十经品摘要：
那拘罗父和无常，重担和非你们所有，
以自洲为第五十，这被称为第一。
6. 近依品
1. 近依经
53. 舍卫城因缘。"比丘们，有近依者未解脱，无近依者解脱。比丘们，识若住于色近依，以色为所缘，以色为住处，以喜为滋润，就会增长、扩大、广大。若住于受近依……若住于想近依……若住于行近依，以行为所缘，以行为住处，以喜为滋润，就会增长、扩大、广大。"
"比丘们，若有人这样说：'我将离开色、受、想、行而施设识的来、去、死、生、增长、扩大或广大'，这是不可能的。"
"比丘们，如果比丘断除了对色界的贪欲，由于贪欲的断除，识的所缘和住处就被切断。比丘们，如果比丘断除了对受界……想界……行界……识界的贪欲，由于贪欲的断除，识的所缘和住处就被切断。那无所住的识不增长，不造作而解脱。由于解脱而住立。由于住立而满足。由于满足而不恐惧。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。'"
第一经完。
2. 种子经

54. Sāvatthinidānaṃ . ‘‘Pañcimāni, bhikkhave, bījajātāni. Katamāni pañca? Mūlabījaṃ, khandhabījaṃ, aggabījaṃ, phalubījaṃ, bījabījaññeva pañcamaṃ. Imāni cassu, bhikkhave , pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni [sārādāyīni (katthaci)] sukhasayitāni, pathavī [paṭhavī (sī. syā. kaṃ. pī.)] ca nāssa, āpo ca nāssa; api numāni [api nu imāni (sī. pī.)], bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyu’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni…pe… sukhasayitāni, pathavī ca assa, āpo ca assa; api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Seyyathāpi, bhikkhave, pathavīdhātu, evaṃ catasso viññāṇaṭṭhitiyo daṭṭhabbā. Seyyathāpi, bhikkhave, āpodhātu, evaṃ nandirāgo daṭṭhabbo. Seyyathāpi, bhikkhave, pañca bījajātāni, evaṃ viññāṇaṃ sāhāraṃ daṭṭhabbaṃ’’.

‘‘Rūpupayaṃ , bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya , rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya…pe… saññupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya…pe… saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.

‘‘Yo, bhikkhave, evaṃ vadeyya – ‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.

‘‘Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Vedanādhātuyā ce… saññādhātuyā ce… saṅkhāradhātuyā ce… viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhaccavimuttaṃ. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dutiyaṃ.

3. Udānasuttaṃ



54. 舍卫城因缘。"比丘们，有这五种种子。哪五种？根种子、茎种子、节种子、枝种子，第五是种子种子。比丘们，如果这五种种子完整、未腐烂、未被风日所伤、新鲜、保存良好，但没有土壤和水，比丘们，这五种种子能否生长、发育、增大？""不能，尊者。""比丘们，如果这五种种子完整……保存良好，而且有土壤和水，比丘们，这五种种子能否生长、发育、增大？""能，尊者。""比丘们，就像地界，应当如此看待四识住。比丘们，就像水界，应当如此看待喜贪。比丘们，就像五种种子，应当如此看待有食的识。"
"比丘们，识若住于色近依，以色为所缘，以色为住处，以喜为滋润，就会增长、发育、广大。比丘们，识若住于受近依……若住于想近依……若住于行近依，以行为所缘，以行为住处，以喜为滋润，就会增长、发育、广大。"
"比丘们，若有人这样说：'我将离开色、受、想、行而施设识的来、去、死、生、增长、发育或广大'，这是不可能的。"
"比丘们，如果比丘断除了对色界的贪欲，由于贪欲的断除，识的所缘和住处就被切断。如果对受界……想界……行界……识界的贪欲断除，由于贪欲的断除，识的所缘和住处就被切断。那无所住的识不增长，不造作而解脱。由于解脱而住立。由于住立而满足。由于满足而不恐惧。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。'"
第二经完。
3. 自说经

55. Sāvatthinidānaṃ . Tatra kho bhagavā udānaṃ udānesi – ‘‘‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī’’ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘yathā kathaṃ pana, bhante, ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī’’ti?

‘‘Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.

‘‘So aniccaṃ rūpaṃ ‘aniccaṃ rūpa’nti yathābhūtaṃ nappajānāti, aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti, aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti, anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti, aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.

‘‘Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpa’nti yathābhūtaṃ nappajānāti, dukkhaṃ vedanaṃ… dukkhaṃ saññaṃ… dukkhe saṅkhāre… dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.

‘‘Anattaṃ rūpaṃ ‘anattā rūpa’nti yathābhūtaṃ nappajānāti, anattaṃ vedanaṃ ‘anattā vedanā’ti yathābhūtaṃ nappajānāti, anattaṃ saññaṃ ‘anattā saññā’ti yathābhūtaṃ nappajānāti, anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṃ nappajānāti, anattaṃ viññāṇaṃ ‘anattā viññāṇa’nti yathābhūtaṃ nappajānāti.

‘‘Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpa’nti yathābhūtaṃ nappajānāti, saṅkhataṃ vedanaṃ… saṅkhataṃ saññaṃ… saṅkhate saṅkhāre… saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇa’nti yathābhūtaṃ nappajānāti. Rūpaṃ vibhavissatīti yathābhūtaṃ nappajānāti. Vedanā vibhavissati… saññā vibhavissati… saṅkhārā vibhavissanti… viññāṇaṃ vibhavissatīti yathābhūtaṃ nappajānāti.

‘‘Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati…pe… na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati.

‘‘So aniccaṃ rūpaṃ ‘aniccaṃ rūpa’nti yathābhūtaṃ pajānāti. Aniccaṃ vedanaṃ… aniccaṃ saññaṃ… anicce saṅkhāre… aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇa’nti yathābhūtaṃ pajānāti. Dukkhaṃ rūpaṃ…pe… dukkhaṃ viññāṇaṃ… anattaṃ rūpaṃ…pe… anattaṃ viññāṇaṃ… saṅkhataṃ rūpaṃ…pe… saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇa’nti yathābhūtaṃ pajānāti. Rūpaṃ vibhavissatīti yathābhūtaṃ pajānāti. Vedanā… saññā… saṅkhārā… viññāṇaṃ vibhavissatīti yathābhūtaṃ pajānāti.

‘‘So rūpassa vibhavā, vedanāya vibhavā, saññā vibhavā, saṅkhārānaṃ vibhavā, viññāṇassa vibhavā, evaṃ kho, bhikkhu, ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī’’ti. ‘‘Evaṃ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṃyojanānī’’ti.

‘‘Kathaṃ pana, bhante, jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’’ti? ‘‘Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṃ āpajjati. Tāso heso [hesā (ka.)] bhikkhu assutavato puthujjanassa – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti.

‘‘Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṃ āpajjati. Na heso [na hesā (ka.)], bhikkhu, tāso sutavato ariyasāvakassa – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Rūpupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā, bhikkhu… saññupayaṃ vā, bhikkhu… saṅkhārupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.


55. 舍卫城因缘。在那里，世尊自说道："'如果我不存在，我就不会有；我将不存在，我将不会有'——比丘如此决意，就能断除五下分结。"
当这样说时，一位比丘对世尊说："尊者，如何'如果我不存在，我就不会有；我将不存在，我将不会有'——比丘如此决意，就能断除五下分结？"
"在此，比丘，无闻凡夫不见圣者……不受训于善人法，他视色为我，或视我有色，或视色在我中，或视我在色中。他视受……想……行……识为我，或视我有识，或视识在我中，或视我在识中。"
"他不如实了知无常的色为'无常的色'，不如实了知无常的受为'无常的受'，不如实了知无常的想为'无常的想'，不如实了知无常的行为'无常的行'，不如实了知无常的识为'无常的识'。"
"他不如实了知苦的色为'苦的色'，不如实了知苦的受……苦的想……苦的行……苦的识为'苦的识'。"
"他不如实了知无我的色为'无我的色'，不如实了知无我的受为'无我的受'，不如实了知无我的想为'无我的想'，不如实了知无我的行为'无我的行'，不如实了知无我的识为'无我的识'。"
"他不如实了知有为的色为'有为的色'，不如实了知有为的受……有为的想……有为的行……有为的识为'有为的识'。他不如实了知色将灭尽。他不如实了知受将灭尽……想将灭尽……行将灭尽……识将灭尽。"
"比丘，有闻圣弟子见圣者，知圣法，善巧于圣法，善受训于圣法，见善人，知善人法，善巧于善人法，善受训于善人法，他不视色为我……不视受……不视想……不视行……不视识为我。"
"他如实了知无常的色为'无常的色'。他如实了知无常的受……无常的想……无常的行……无常的识为'无常的识'。他如实了知苦的色……苦的识……无我的色……无我的识……有为的色……有为的识为'有为的识'。他如实了知色将灭尽。他如实了知受……想……行……识将灭尽。"
"比丘，由于色的灭尽、受的灭尽、想的灭尽、行的灭尽、识的灭尽，比丘如此'如果我不存在，我就不会有；我将不存在，我将不会有'——如此决意，就能断除五下分结。""尊者，比丘如此决意，就能断除五下分结。"
"尊者，如何知、如何见，才能立即灭尽诸漏？""在此，比丘，无闻凡夫在不应恐惧之处生起恐惧。比丘，这是无闻凡夫的恐惧——'如果我不存在，我就不会有；我将不存在，我将不会有'。"
"比丘，有闻圣弟子在不应恐惧之处不生恐惧。比丘，这不是有闻圣弟子的恐惧——'如果我不存在，我就不会有；我将不存在，我将不会有'。比丘，识若住于色近依，以色为所缘，以色为住处，以喜为滋润，就会增长、发育、广大。比丘，识若住于受近依……想近依……行近依，以行为所缘，以行为住处，以喜为滋润，就会增长、发育、广大。"


‘‘Yo [so (sabbattha)] bhikkhu evaṃ vadeyya – ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.

‘‘Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Vedanādhātuyā ce, bhikkhu, bhikkhuno… saññādhātuyā ce, bhikkhu, bhikkhuno… saṅkhāradhātuyā ce, bhikkhu, bhikkhuno… viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhārañca vimuttaṃ. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti…pe… nāparaṃ itthattāyā’ti pajānāti. Evaṃ kho, bhikkhu, jānato evaṃ passato anantarā āsavānaṃ khayo hotī’’ti. Tatiyaṃ.

4. Upādānaparipavattasuttaṃ



"比丘，若有人这样说：'我将离开色、受、想、行而施设识的来、去、死、生、增长、发育或广大'，这是不可能的。"
"比丘，如果比丘断除了对色界的贪欲，由于贪欲的断除，识的所缘和住处就被切断。比丘，如果比丘断除了对受界……想界……行界……识界的贪欲，由于贪欲的断除，识的所缘和住处就被切断。那无所住的识不增长，不造作而解脱。由于解脱而住立。由于住立而满足。由于满足而不恐惧。不恐惧则自身般涅槃。他了知：'生已尽……不受后有。'比丘，如此知、如此见，才能立即灭尽诸漏。"
第三经完。
4. 取转经

56. Sāvatthinidānaṃ . ‘‘Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho , saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Yāvakīvañcāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ abbhaññāsiṃ , athāhaṃ, bhikkhave, sadevake loke…pe… sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ’’.

‘‘Kathañca catuparivaṭṭaṃ? Rūpaṃ abbhaññāsiṃ, rūpasamudayaṃ abbhaññāsiṃ, rūpanirodhaṃ abbhaññāsiṃ, rūpanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ abbhaññāsiṃ, viññāṇasamudayaṃ abbhaññāsiṃ, viññāṇanirodhaṃ abbhaññāsiṃ, viññāṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.

‘‘Katamañca, bhikkhave, rūpaṃ? Cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Idaṃ vuccati, bhikkhave, rūpaṃ. Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya…pe… evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā. Ye suvimuttā te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.

‘‘Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṃ vuccati, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya, evaṃ vedanāsamudayaṃ abhiññāya, evaṃ vedanānirodhaṃ abhiññāya, evaṃ vedanānirodhagāminiṃ paṭipadaṃ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

‘‘Ye ca kho keci , bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya…pe… evaṃ vedanānirodhagāminiṃ paṭipadaṃ abhiññāya…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.

‘‘Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṃ vuccati, bhikkhave, saññā. Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.

‘‘Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā. Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ saṅkhāre abhiññāya, evaṃ saṅkhārasamudayaṃ abhiññāya, evaṃ saṅkhāranirodhaṃ abhiññāya, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.


56. 舍卫城因缘。"比丘们,有这五种取蕴。哪五种?色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。比丘们,只要我对这五取蕴的四种转还未如实了知,我就不认为自己在天、魔、梵世界中,在沙门、婆罗门、天人众中证得无上正等正觉。比丘们,当我如实了知这五取蕴的四种转时,我才认为自己在天、魔、梵世界中,在沙门、婆罗门、天人众中证得无上正等正觉。"
"什么是四种转?我了知色,了知色集,了知色灭,了知导向色灭的道路;我了知受……想……行……识,了知识集,了知识灭,了知导向识灭的道路。"
"比丘们,什么是色?四大种及四大种所造色,这称为色。食集则色集,食灭则色灭。这八支圣道就是导向色灭的道路,即:正见……正定。"
"比丘们,任何沙门或婆罗门如此了知色,如此了知色集,如此了知色灭,如此了知导向色灭的道路,为了厌离、离贪、灭尽色而修行,他们是善修行者。善修行者在此法律中得到立足。"
"比丘们,任何沙门或婆罗门如此了知色……如此了知导向色灭的道路,由于厌离、离贪、灭尽色而无取解脱,他们是善解脱者。善解脱者是圆满者。圆满者无法再施设轮回。"
"比丘们,什么是受?这六种受:眼触生受、耳触生受、鼻触生受、舌触生受、身触生受、意触生受。这称为受。触集则受集,触灭则受灭。这八支圣道就是导向受灭的道路,即:正见……正定。"
"比丘们,任何沙门或婆罗门如此了知受,如此了知受集,如此了知受灭,如此了知导向受灭的道路,为了厌离、离贪、灭尽受而修行,他们是善修行者。善修行者在此法律中得到立足。"
"比丘们,任何沙门或婆罗门如此了知受……如此了知导向受灭的道路……无法再施设轮回。"
"比丘们,什么是想?这六种想:色想、声想、香想、味想、触想、法想。这称为想。触集则想集,触灭则想灭。这八支圣道就是导向想灭的道路,即:正见……正定……无法再施设轮回。"
"比丘们,什么是行?这六种思:色思、声思、香思、味思、触思、法思。这称为行。触集则行集,触灭则行灭。这八支圣道就是导向行灭的道路,即:正见……正定。"
"比丘们,任何沙门或婆罗门如此了知行,如此了知行集,如此了知行灭,如此了知导向行灭的道路,为了厌离、离贪、灭尽行而修行,他们是善修行者。善修行者在此法律中得到立足。"


‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ saṅkhāre abhiññāya, evaṃ saṅkhārasamudayaṃ abhiññāya, evaṃ saṅkhāranirodhaṃ abhiññāya, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya saṅkhārānaṃ nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.

‘‘Katamañca, bhikkhave, viññāṇaṃ? Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ. Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāyā’’ti. Catutthaṃ.

5. Sattaṭṭhānasuttaṃ



"比丘们,任何沙门或婆罗门如此了知行,如此了知行集,如此了知行灭,如此了知导向行灭的道路,由于厌离、离贪、灭尽行而无取解脱,他们是善解脱者。善解脱者是圆满者。圆满者无法再施设轮回。"
"比丘们,什么是识?这六种识:眼识、耳识、鼻识、舌识、身识、意识。这称为识。名色集则识集,名色灭则识灭。这八支圣道就是导向识灭的道路,即:正见……正定。"
"比丘们,任何沙门或婆罗门如此了知识,如此了知识集,如此了知识灭,如此了知导向识灭的道路,为了厌离、离贪、灭尽识而修行,他们是善修行者。善修行者在此法律中得到立足。"
"比丘们,任何沙门或婆罗门如此了知识,如此了知识集,如此了知识灭,如此了知导向识灭的道路,由于厌离、离贪、灭尽识而无取解脱,他们是善解脱者。善解脱者是圆满者。圆满者无法再施设轮回。"
第四经完。
5. 七处经

57. Sāvatthinidānaṃ. ‘‘Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṃ dhammavinaye kevalī vusitavā uttamapurisoti vuccati. Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti? Idha , bhikkhave, bhikkhu rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti; rūpassa assādaṃ pajānāti, rūpassa ādīnavaṃ pajānāti, rūpassa nissaraṇaṃ pajānāti; vedanaṃ pajānāti … saññaṃ… saṅkhāre… viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti; viññāṇassa assādaṃ pajānāti, viññāṇassa ādīnavaṃ pajānāti, viññāṇassa nissaraṇaṃ pajānāti.

‘‘Katamañca, bhikkhave, rūpaṃ? Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ. Idaṃ vuccati, bhikkhave, rūpaṃ. Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.

‘‘Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā…pe… manosamphassajā vedanā. Ayaṃ vuccati, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā – ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ – idaṃ vedanāya nissaraṇaṃ.

‘‘Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya, evaṃ vedanāsamudayaṃ abhiññāya, evaṃ vedanānirodhaṃ abhiññāya, evaṃ vedanānirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ vedanāya assādaṃ abhiññāya, evaṃ vedanāya ādīnavaṃ abhiññāya, evaṃ vedanāya nissaraṇaṃ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.

‘‘Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṃ vuccati, bhikkhave, saññā. Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.

‘‘Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti bhikkhave , saṅkhārā. Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho . Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.


57. 舍卫城因缘。"比丘们,善巧于七处、三重观察的比丘,在这法律中被称为圆满者、已住立者、最上人。比丘们,比丘如何善巧于七处?在此,比丘们,比丘了知色,了知色集,了知色灭,了知导向色灭的道路;了知色的味,了知色的过患,了知色的出离;了知受……想……行……了知识,了知识集,了知识灭,了知导向识灭的道路;了知识的味,了知识的过患,了知识的出离。"
"比丘们,什么是色?四大种及四大种所造色,这称为色。食集则色集,食灭则色灭。这八支圣道就是导向色灭的道路,即:正见……正定。"
"缘色而生起乐和喜悦,这是色的味。色是无常的、苦的、变易法,这是色的过患。调伏对色的欲贪、断除对色的欲贪,这是色的出离。"
"比丘们,任何沙门或婆罗门如此了知色,如此了知色集,如此了知色灭,如此了知导向色灭的道路;如此了知色的味,如此了知色的过患,如此了知色的出离,为了厌离、离贪、灭尽色而修行,他们是善修行者。善修行者在此法律中得到立足。"
"比丘们,任何沙门或婆罗门如此了知色,如此了知色集,如此了知色灭,如此了知导向色灭的道路;如此了知色的味,如此了知色的过患,如此了知色的出离,由于厌离、离贪、灭尽色而无取解脱,他们是善解脱者。善解脱者是圆满者。圆满者无法再施设轮回。"
"比丘们,什么是受?这六种受:眼触生受……意触生受。这称为受。触集则受集,触灭则受灭。这八支圣道就是导向受灭的道路,即:正见……正定。"
"缘受而生起乐和喜悦,这是受的味。受是无常的、苦的、变易法,这是受的过患。调伏对受的欲贪、断除对受的欲贪,这是受的出离。"
"比丘们,任何沙门或婆罗门如此了知受,如此了知受集,如此了知受灭,如此了知导向受灭的道路;如此了知受的味,如此了知受的过患,如此了知受的出离,为了厌离、离贪、灭尽受而修行,他们是善修行者。善修行者在此法律中得到立足。"
"比丘们,任何沙门或婆罗门如此了知受……无法再施设轮回。"
"比丘们,什么是想?这六种想:色想、声想、香想、味想、触想、法想。这称为想。触集则想集,触灭则想灭。这八支圣道就是导向想灭的道路,即:正见……正定……无法再施设轮回。"
"比丘们,什么是行?这六种思:色思、声思、香思、味思、触思、法思。这称为行。触集则行集,触灭则行灭。这八支圣道就是导向行灭的道路,即:正见……正定。"


‘‘Yaṃ saṅkhāre paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ saṅkhārānaṃ assādo. Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā – ayaṃ saṅkhārānaṃ ādīnavo. Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṃ – idaṃ saṅkhārānaṃ nissaraṇaṃ.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ saṅkhāre abhiññāya, evaṃ saṅkhārasamudayaṃ abhiññāya, evaṃ saṅkhāranirodhaṃ abhiññāya, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya…pe… saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.

‘‘Katamañca, bhikkhave, viññāṇaṃ? Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ. Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇaṃ.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya. Evaṃ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.

‘‘Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti? Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati . Evaṃ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti. Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṃ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī’’ti. Pañcamaṃ.

6. Sammāsambuddhasuttaṃ



"缘行而生起乐和喜悦,这是行的味。行是无常的、苦的、变易法,这是行的过患。调伏对行的欲贪、断除对行的欲贪,这是行的出离。"
"比丘们,任何沙门或婆罗门如此了知行,如此了知行集,如此了知行灭,如此了知导向行灭的道路……为了厌离、离贪、灭尽行而修行,他们是善修行者。善修行者在此法律中得到立足……无法再施设轮回。"
"比丘们,什么是识?这六种识:眼识、耳识、鼻识、舌识、身识、意识。这称为识。名色集则识集,名色灭则识灭。这八支圣道就是导向识灭的道路,即:正见……正定。"
"缘识而生起乐和喜悦,这是识的味。识是无常的、苦的、变易法,这是识的过患。调伏对识的欲贪、断除对识的欲贪,这是识的出离。"
"比丘们,任何沙门或婆罗门如此了知识,如此了知识集,如此了知识灭,如此了知导向识灭的道路;如此了知识的味,如此了知识的过患,如此了知识的出离,为了厌离、离贪、灭尽识而修行,他们是善修行者。善修行者在此法律中得到立足。"
"比丘们,任何沙门或婆罗门如此了知识,如此了知识集,如此了知识灭,如此了知导向识灭的道路;如此了知识的味,如此了知识的过患,如此了知识的出离,由于厌离、离贪、灭尽识而无取解脱,他们是善解脱者。善解脱者是圆满者。圆满者无法再施设轮回。比丘们,如是比丘善巧于七处。"
"比丘们,比丘如何是三重观察者?在此,比丘们,比丘从界观察,从处观察,从缘起观察。比丘们,如是比丘是三重观察者。比丘们,善巧于七处、三重观察的比丘,在这法律中被称为圆满者、已住立者、'最上人'。"
第五经完。
6. 正等觉者经

58. Sāvatthinidānaṃ. ‘‘Tathāgato, bhikkhave, arahaṃ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.

‘‘Tathāgato, bhikkhave, arahaṃ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā…pe… paññāvimuttoti vuccati.

‘‘Tathāgato, bhikkhave, arahaṃ sammāsambuddho saññāya… saṅkhārānaṃ… viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.

‘‘Tatra kho, bhikkhave, ko viseso, ko adhippayāso [adhippāyo (sī.), adhippāyaso (syā. kaṃ. pī. ka.)], kiṃ nānākaraṇaṃ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva 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 –

‘‘Tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā [sañjānetā (syā. kaṃ.)], anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido; maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchāsamannāgatā. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā’’ti. Chaṭṭhaṃ.

7. Anattalakkhaṇasuttaṃ



58. 舍卫城因缘。"比丘们,如来、阿罗汉、正等正觉者因厌离、离贪、灭尽色而无取解脱,被称为正等正觉者。比丘们,慧解脱的比丘也因厌离、离贪、灭尽色而无取解脱,被称为慧解脱者。"
"比丘们,如来、阿罗汉、正等正觉者因厌离、离贪、灭尽受而无取解脱,被称为正等正觉者。比丘们,慧解脱的比丘也因厌离、离贪……被称为慧解脱者。"
"比丘们,如来、阿罗汉、正等正觉者因厌离、离贪、灭尽想……行……识而无取解脱,被称为正等正觉者。比丘们,慧解脱的比丘也因厌离、离贪、灭尽识而无取解脱,被称为慧解脱者。"
"比丘们,那么在此,如来、阿罗汉、正等正觉者与慧解脱的比丘有何区别、何殊胜、何差异?"
"尊者,我们的法以世尊为根本,以世尊为向导,以世尊为依归。善哉,尊者,愿世尊开示此说的含义。听闻世尊所说,比丘们将受持。"
"那么,比丘们,谛听,善思作意,我将说。""是的,尊者。"那些比丘回答世尊。世尊如是说：
"比丘们,如来、阿罗汉、正等正觉者是未生起道路的生起者,未产生道路的产生者,未宣说道路的宣说者,知道者,见道者,善巧道者。比丘们,现在的弟子们随道而住,后来随学。比丘们,这就是如来、阿罗汉、正等正觉者与慧解脱的比丘的区别、殊胜、差异。"
第六经完。
7. 无我相经

59. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’’ti.

‘‘Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati , na ca labbhati vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’’’ti.

‘‘Saññā anattā…pe… saṅkhārā anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’’’nti.

‘‘Viññāṇaṃ anattā. Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, 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… saññā… saṅkhārā… 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, bhikkhave, 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā…pe… yā dūre santike vā, sabbā vedanā – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

‘‘Yā kāci saññā…pe… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā…pe… ye dūre santike vā, sabbe saṅkhārā – ‘netaṃ mama, nesohamasmi, na meso attā’ti 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

‘‘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.

Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ [abhinandunti (ka.)].

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Sattamaṃ.

8. Mahālisuttaṃ



59. 一时,世尊住在波罗奈城仙人落处的鹿野苑。在那里,世尊对五比丘说:"比丘们。""尊者。"那些比丘回答世尊。世尊如是说：
"比丘们,色是无我。比丘们,如果这色是我,这色就不会导致affliction,并且在色上可以得到:'愿我的色如是,愿我的色不如是'。比丘们,正因为色是无我,所以色导致affliction,并且在色上不能得到:'愿我的色如是,愿我的色不如是'。"
"受是无我。比丘们,如果这受是我,这受就不会导致affliction,并且在受上可以得到:'愿我的受如是,愿我的受不如是'。比丘们,正因为受是无我,所以受导致affliction,并且在受上不能得到:'愿我的受如是,愿我的受不如是'。"
"想是无我……行是无我。比丘们,如果这些行是我,这些行就不会导致affliction,并且在行上可以得到:'愿我的行如是,愿我的行不如是'。比丘们,正因为行是无我,所以行导致affliction,并且在行上不能得到:'愿我的行如是,愿我的行不如是'。"
"识是无我。比丘们,如果这识是我,这识就不会导致affliction,并且在识上可以得到:'愿我的识如是,愿我的识不如是'。比丘们,正因为识是无我,所以识导致affliction,并且在识上不能得到:'愿我的识如是,愿我的识不如是'。"
"比丘们,你们怎么认为,色是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的我'?""不,尊者。""受……想……行……识是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的我'?""不,尊者。"
"因此,比丘们,凡是过去、未来、现在,内或外,粗或细,劣或胜,远或近的任何色,一切色都应以正慧如实观察:'这不是我的,这不是我,这不是我的我'。凡是过去、未来、现在……远或近的任何受,一切受都应以正慧如实观察:'这不是我的,这不是我,这不是我的我'。"
"凡是任何想……凡是过去、未来、现在……远或近的任何行,一切行都应以正慧如实观察:'这不是我的,这不是我,这不是我的我'。"
"凡是过去、未来、现在,内或外,粗或细,劣或胜,远或近的任何识,一切识都应以正慧如实观察:'这不是我的,这不是我,这不是我的我'。"
"比丘们,如是见的多闻圣弟子厌离色,厌离受,厌离想,厌离行,厌离识。由厌离而离贪;由离贪而解脱。解脱时,有'解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有'。"
世尊如是说。五比丘满意欢喜世尊所说。
当此解说被说时,五比丘的心无取著而从诸漏解脱。
第七经完。
8. 摩诃利经

60. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāli licchavi yena bhagavā tenupasaṅkami …pe… ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca –

‘‘Pūraṇo, bhante, kassapo evamāha – ‘natthi hetu natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhantī’ti. Idha, bhagavā kimāhā’’ti?

‘‘Atthi, mahāli, hetu atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi, mahāli, hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhantī’’ti.

‘‘Katamo pana, bhante, hetu katamo paccayo sattānaṃ saṃkilesāya; kathaṃ sahetū sappaccayā sattā saṃkilissantī’’ti?

‘‘Rūpañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ. Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā rūpasmiṃ sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya; evaṃ sahetū sappaccayā sattā saṃkilissanti.

‘‘Vedanā ca hidaṃ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vedanāya sārajjeyyuṃ. Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissanti.

‘‘Saññā ca hidaṃ, mahāli…pe… saṅkhārā ca hidaṃ, mahāli, ekantadukkhā abhavissaṃsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā saṅkhāresu sārajjeyyuṃ. Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissanti.

‘‘Viññāṇañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ. Yasmā ca kho , mahāli, viññāṇaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā viññāṇasmiṃ sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissantī’’ti.

‘‘Katamo pana, bhante, hetu katamo paccayo sattānaṃ visuddhiyā; kathaṃ sahetū sappaccayā sattā visujjhantī’’ti? ‘‘Rūpañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ. Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā rūpasmiṃ nibbindanti; nibbindaṃ virajjanti; virāgā visujjhanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā. Evaṃ sahetū sappaccayā sattā visujjhanti’’.

‘‘Vedanā ca hidaṃ, mahāli, ekantasukhā abhavissa…pe… saññā ca hidaṃ, mahāli…pe… saṅkhārā ca hidaṃ, mahāli, ekantasukhā abhavissaṃsu…pe… viññāṇañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ. Yasmā ca kho, mahāli, viññāṇaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā viññāṇasmiṃ nibbindanti; nibbindaṃ virajjanti; virāgā visujjhanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā . Evampi sahetū sappaccayā sattā visujjhantī’’ti. Aṭṭhamaṃ.

9. Ādittasuttaṃ



60. 如是我闻。一时,世尊住在毗舍离城大林重阁讲堂。那时,摩诃利离车来到世尊处……坐在一旁后,摩诃利离车对世尊说：
"尊者,富兰那迦叶这样说:'没有因,没有缘使众生污染;无因无缘众生污染。没有因,没有缘使众生清净;无因无缘众生清净。'在此,世尊怎么说?"
"摩诃利,有因有缘使众生污染;有因有缘众生污染。摩诃利,有因有缘使众生清净;有因有缘众生清净。"
"尊者,什么是因,什么是缘使众生污染?如何有因有缘众生污染?"
"摩诃利,如果色完全是苦,随苦而来,以苦为本,不以乐为本,众生就不会贪爱色。摩诃利,正因为色是乐,随乐而来,以乐为本,不以苦为本,所以众生贪爱色;因贪爱而结缚;因结缚而污染。摩诃利,这就是因,这就是缘使众生污染。如是有因有缘众生污染。"
"摩诃利,如果受完全是苦,随苦而来,以苦为本,不以乐为本,众生就不会贪爱受。摩诃利,正因为受是乐,随乐而来,以乐为本,不以苦为本,所以众生贪爱受;因贪爱而结缚;因结缚而污染。摩诃利,这也是因,这是缘使众生污染。如是有因有缘众生污染。"
"摩诃利,如果想……如果行完全是苦,随苦而来,以苦为本,不以乐为本,众生就不会贪爱行。摩诃利,正因为行是乐,随乐而来,以乐为本,不以苦为本,所以众生贪爱行;因贪爱而结缚;因结缚而污染。摩诃利,这也是因,这是缘使众生污染。如是有因有缘众生污染。"
"摩诃利,如果识完全是苦,随苦而来,以苦为本,不以乐为本,众生就不会贪爱识。摩诃利,正因为识是乐,随乐而来,以乐为本,不以苦为本,所以众生贪爱识;因贪爱而结缚;因结缚而污染。摩诃利,这也是因,这是缘使众生污染。如是有因有缘众生污染。"
"尊者,什么是因,什么是缘使众生清净?如何有因有缘众生清净?"
"摩诃利,如果色完全是乐,随乐而来,以乐为本,不以苦为本,众生就不会厌离色。摩诃利,正因为色是苦,随苦而来,以苦为本,不以乐为本,所以众生厌离色;因厌离而离贪;因离贪而清净。摩诃利,这就是因,这就是缘使众生清净。如是有因有缘众生清净。"
"摩诃利,如果受完全是乐……如果想……如果行完全是乐……如果识完全是乐,随乐而来,以乐为本,不以苦为本,众生就不会厌离识。摩诃利,正因为识是苦,随苦而来,以苦为本,不以乐为本,所以众生厌离识;因厌离而离贪;因离贪而清净。摩诃利,这就是因,这就是缘使众生清净。如是有因有缘众生清净。"
第八经完。
9. 燃烧经

61. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, ādittaṃ, vedanā ādittā, saññā ādittā, saṅkhārā ādittā, viññāṇaṃ ādittaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Navamaṃ.

10. Niruttipathasuttaṃ

62. Sāvatthinidānaṃ. ‘‘Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. Katame tayo? Yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’’’ti.

‘‘Yā vedanā atītā niruddhā vipariṇatā ‘ahosī’ti tassā saṅkhā, ‘ahosī’ti tassā samaññā, ‘ahosī’ti tassā paññatti; na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘bhavissatī’’’ti.

‘‘Yā saññā… ye saṅkhārā atītā niruddhā vipariṇatā ‘ahesu’nti tesaṃ saṅkhā, ‘ahesu’nti tesaṃ samaññā, ‘ahesu’nti tesaṃ paññatti; na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘bhavissantī’’’ti.

‘‘Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’’’ti.

‘‘Yaṃ, bhikkhave, rūpaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’’’ti.

‘‘Yā vedanā ajātā apātubhūtā, ‘bhavissatī’ti tassā saṅkhā, ‘bhavissatī’ti tassā samaññā, ‘bhavissatī’ti tassā paññatti; na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘ahosī’’’ti.

‘‘Yā saññā… ye saṅkhārā ajātā apātubhūtā, ‘bhavissantī’ti tesaṃ saṅkhā, ‘bhavissantī’ti tesaṃ samaññā, ‘bhavissantī’ti tesaṃ paññatti; na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘ahesu’’’nti.

‘‘Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’’’ti.

‘‘Yaṃ, bhikkhave, rūpaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti; na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’’’ti.

‘‘Yā vedanā jātā pātubhūtā, ‘atthī’ti tassā saṅkhā, ‘atthī’ti tassā samaññā, ‘atthī’ti tassā paññatti; na tassā saṅkhā ‘ahosī’ti, na tassā saṅkhā ‘bhavissatī’’’ti.

‘‘Yā saññā… ye saṅkhārā jātā pātubhūtā, ‘atthī’ti tesaṃ saṅkhā, ‘atthī’ti tesaṃ samaññā, ‘atthī’ti tesaṃ paññatti; na tesaṃ saṅkhā ‘ahesu’nti, na tesaṃ saṅkhā, ‘bhavissantī’’’ti.

‘‘Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti; na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’’’ti.

‘‘Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi . Yepi te, bhikkhave, ahesuṃ ukkalā vassabhaññā [okkalā vayabhiññā (ma. ni. 3.343)] ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu. Taṃ kissa hetu? Nindāghaṭṭanabyārosaupārambhabhayā’’ti [nindābyārosaupārambhabhayāti (sī. syā. kaṃ. pī.) ma. ni. 3.343].

Upayavaggo chaṭṭho.

Tassuddānaṃ –

Upayo bījaṃ udānaṃ, upādānaparivattaṃ;

Sattaṭṭhānañca sambuddho, pañcamahāli ādittā.

Vaggo niruttipathena cāti.

7. Arahantavaggo

1. Upādiyamānasuttaṃ



61. 舍卫城因缘。"比丘们,色在燃烧,受在燃烧,想在燃烧,行在燃烧,识在燃烧。比丘们,如是见的多闻圣弟子厌离色,厌离受,厌离想,厌离行,厌离识。由厌离而离贪;由离贪而解脱。解脱时,有'解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有'。"
第九经完。
10. 语言道经
62. 舍卫城因缘。"比丘们,有三种语言道、称呼道、施设道,未混杂,过去未曾混杂,现在不混杂,将来不会混杂,不为有智的沙门、婆罗门所诽谤。哪三种?比丘们,已过去、已灭、已变异的色,称为'曾有',名为'曾有',施设为'曾有';不称为'有',不称为'将有'。"
"已过去、已灭、已变异的受,称为'曾有',名为'曾有',施设为'曾有';不称为'有',不称为'将有'。"
"已过去、已灭、已变异的想……行,称为'曾有',名为'曾有',施设为'曾有';不称为'有',不称为'将有'。"
"已过去、已灭、已变异的识,称为'曾有',名为'曾有',施设为'曾有';不称为'有',不称为'将有'。"
"比丘们,未生、未现的色,称为'将有',名为'将有',施设为'将有';不称为'有',不称为'曾有'。"
"未生、未现的受,称为'将有',名为'将有',施设为'将有';不称为'有',不称为'曾有'。"
"未生、未现的想……行,称为'将有',名为'将有',施设为'将有';不称为'有',不称为'曾有'。"
"未生、未现的识,称为'将有',名为'将有',施设为'将有';不称为'有',不称为'曾有'。"
"比丘们,已生、已现的色,称为'有',名为'有',施设为'有';不称为'曾有',不称为'将有'。"
"已生、已现的受,称为'有',名为'有',施设为'有';不称为'曾有',不称为'将有'。"
"已生、已现的想……行,称为'有',名为'有',施设为'有';不称为'曾有',不称为'将有'。"
"已生、已现的识,称为'有',名为'有',施设为'有';不称为'曾有',不称为'将有'。"
"比丘们,这就是三种语言道、称呼道、施设道,未混杂,过去未曾混杂,现在不混杂,将来不会混杂,不为有智的沙门、婆罗门所诽谤。比丘们,即使是那些无因论者、无作论者、虚无论者的优迦罗人、跋娑婆若人,他们也认为这三种语言道、称呼道、施设道不应被责难、不应被反对。为什么?因为害怕诽谤、辱骂、责难、反对。"
第六 趣近品完。
其摄颂：
趣近、种子、自说、
取转、七处、正等觉、
摩诃利、燃烧、
语言道为第十。
7. 阿罗汉品
1. 执取经

63. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Upādiyamāno kho, bhikkhu, baddho mārassa; anupādiyamāno mutto pāpimato’’ti. ‘‘Aññātaṃ bhagavā, aññātaṃ sugatā’’ti.

‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Vedanaṃ upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Saññaṃ… saṅkhāre … viññāṇaṃ upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ upādiyamāno baddho mārassa ; anupādiyamāno mutto pāpimato. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti.

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Paṭhamaṃ.

2. Maññamānasuttaṃ

64. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyya’’nti. ‘‘Maññamāno kho, bhikkhu, baddho mārassa; amaññamāno mutto pāpimato’’ti. ‘‘Aññātaṃ bhagavā, aññātaṃ sugatā’’ti.

‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, maññamāno baddho mārassa; amaññamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ maññamāno baddho mārassa; amaññamāno mutto pāpimato. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu , bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, maññamāno baddho mārassa; amaññamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ maññamāno baddho mārassa; amaññamāno mutto pāpimato. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Dutiyaṃ.

3. Abhinandamānasuttaṃ



63. 如是我闻。一时,世尊住在舍卫城祇树给孤独园。那时,有一位比丘来到世尊处;来到后,礼敬世尊,坐在一旁。坐在一旁的那位比丘对世尊说:"善哉,尊者,请世尊为我简要说法,我听闻世尊之法后,可独处、远离、不放逸、热心、专注地安住。"
"比丘,执取者为魔所缚;不执取者解脱恶者。""世尊已知,善逝已知。"
"比丘,你如何详细理解我简要所说的义理?"
"尊者,执取色者为魔所缚;不执取者解脱恶者。执取受者为魔所缚;不执取者解脱恶者。执取想……行……识者为魔所缚;不执取者解脱恶者。尊者,我如是详细理解世尊简要所说的义理。"
"善哉,善哉,比丘!比丘,你善解我简要所说的详细义理。比丘,执取色者为魔所缚;不执取者解脱恶者。执取受……想……行……识者为魔所缚;不执取者解脱恶者。比丘,应如是详细理解我简要所说的义理。"
那时,那位比丘欢喜、随喜世尊所说,从座而起,礼敬世尊,右绕而去。那位比丘独处、远离、不放逸、热心、专注地安住,不久即证得——善男子正确地从家出家而趣向的——无上梵行的究竟。他现法自知、证得、具足住,了知:"生已尽,梵行已立,所作已办,不受后有。"那位比丘成为阿罗汉之一。
第一经完。
2. 思量经
64. 舍卫城因缘。那时,有一位比丘……坐在一旁的那位比丘对世尊说:"善哉,尊者,请世尊为我简要说法……热心、专注地安住。"
"比丘,思量者为魔所缚;不思量者解脱恶者。""世尊已知,善逝已知。"
"比丘,你如何详细理解我简要所说的义理?"
"尊者,思量色者为魔所缚;不思量者解脱恶者。思量受……想……行……识者为魔所缚;不思量者解脱恶者。尊者,我如是详细理解世尊简要所说的义理。"
"善哉,善哉,比丘!比丘,你善解我简要所说的详细义理。比丘,思量色者为魔所缚;不思量者解脱恶者。思量受……想……行……识者为魔所缚;不思量者解脱恶者。比丘,应如是详细理解我简要所说的义理。"……那位比丘成为阿罗汉之一。
第二经完。
3. 欢喜经

65. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena…pe… pahitatto vihareyya’’nti. ‘‘Abhinandamāno kho, bhikkhu, baddho mārassa; anabhinandamāno mutto pāpimato’’ti. ‘‘Aññātaṃ bhagavā, aññātaṃ sugatā’’ti.

‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre … viññāṇaṃ abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

4. Aniccasuttaṃ

66. Sāvatthinidānaṃ . Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo’’ti. ‘‘Aññātaṃ bhagavā; aññātaṃ sugatā’’ti.

‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, aniccaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra kho te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Catutthaṃ.

5. Dukkhasuttaṃ

67. Sāvatthinidānaṃ . Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo’’ti. ‘‘Aññātaṃ bhagavā; aññātaṃ sugatā’’ti.

‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti ? ‘‘Rūpaṃ kho, bhante, dukkhaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ dukkhaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho bhikkhu, dukkhaṃ; tatra te chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Pañcamaṃ.

6. Anattasuttaṃ



65. 舍卫城因缘。那时,有一位比丘……坐在一旁的那位比丘对世尊说:"善哉,尊者,请世尊为我简要……专注地安住。"
"比丘,欢喜者为魔所缚;不欢喜者解脱恶者。""世尊已知,善逝已知。"
"比丘,你如何详细理解我简要所说的义理?"
"尊者,欢喜色者为魔所缚;不欢喜者解脱恶者。欢喜受……想……行……识者为魔所缚;不欢喜者解脱恶者。尊者,我如是详细理解世尊简要所说的义理。"
"善哉,善哉,比丘!比丘,你善解我简要所说的详细义理。比丘,欢喜色者为魔所缚;不欢喜者解脱恶者。欢喜受……想……行……识者为魔所缚;不欢喜者解脱恶者。比丘,应如是详细理解我简要所说的义理。"……那位比丘成为阿罗汉之一。
第三经完。
4. 无常经
66. 舍卫城因缘。那时,有一位比丘……坐在一旁的那位比丘对世尊说:"善哉,尊者,请世尊为我简要说法……热心、专注地安住。"
"比丘,凡是无常的,你应当断除对它的欲求。""世尊已知,善逝已知。"
"比丘,你如何详细理解我简要所说的义理?"
"尊者,色是无常的;我应当断除对它的欲求。受……想……行……识是无常的;我应当断除对它的欲求。尊者,我如是详细理解世尊简要所说的义理。"
"善哉,善哉,比丘!比丘,你善解我简要所说的详细义理。比丘,色是无常的;你应当断除对它的欲求。受是无常的……想……行……识是无常的;你应当断除对它的欲求。比丘,应如是详细理解我简要所说的义理。"……那位比丘成为阿罗汉之一。
第四经完。
5. 苦经
67. 舍卫城因缘。那时,有一位比丘……坐在一旁的那位比丘对世尊说:"善哉,尊者,请世尊为我简要说法……热心、专注地安住。"
"比丘,凡是苦的,你应当断除对它的欲求。""世尊已知,善逝已知。"
"比丘,你如何详细理解我简要所说的义理?"
"尊者,色是苦的;我应当断除对它的欲求。受……想……行……识是苦的;我应当断除对它的欲求。尊者,我如是详细理解世尊简要所说的义理。"
"善哉,善哉,比丘!比丘,你善解我简要所说的详细义理。比丘,色是苦的;你应当断除对它的欲求。受……想……行……识是苦的;你应当断除对它的欲求。比丘,应如是详细理解我简要所说的义理。"……那位比丘成为阿罗汉之一。
第五经完。
6. 无我经

68. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyya’’nti. ‘‘Yo kho, bhikkhu, anattā; tatra te chando pahātabbo’’ti. ‘‘Aññātaṃ, bhagavā; aññātaṃ, sugatā’’ti.

‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, anattā; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, anattā; tatra te chando pahātabbo . Vedanā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Chaṭṭhaṃ.

7. Anattaniyasuttaṃ

69. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo’’ti. ‘‘Aññātaṃ, bhagavā; aññātaṃ, sugatā’’ti.

‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, anattaniyaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ anattaniyaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu , anattaniyaṃ; tatra te chando pahātabbo. Vedanā … saññā… saṅkhārā… viññāṇaṃ anattaniyaṃ; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Sattamaṃ.

8. Rajanīyasaṇṭhitasuttaṃ

70. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā…pe… vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo’’ti. ‘‘Aññātaṃ, bhagavā; aññātaṃ, sugatā’’ti.

‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

‘‘Sādhu sādhu bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Aṭṭhamaṃ.

9. Rādhasuttaṃ



68. 舍卫城因缘。那时,有一位比丘……坐在一旁的那位比丘对世尊说:"善哉,尊者,请世尊为我简要说法……热心、专注地安住。"
"比丘,凡是无我的,你应当断除对它的欲求。""世尊已知,善逝已知。"
"比丘,你如何详细理解我简要所说的义理?"
"尊者,色是无我的;我应当断除对它的欲求。受……想……行……识是无我的;我应当断除对它的欲求。尊者,我如是详细理解世尊简要所说的义理。"
"善哉,善哉,比丘!比丘,你善解我简要所说的详细义理。比丘,色是无我的;你应当断除对它的欲求。受……想……行……识是无我的;你应当断除对它的欲求。比丘,应如是详细理解我简要所说的义理。"……那位比丘成为阿罗汉之一。
第六经完。
7. 非我所经
69. 舍卫城因缘。那时,有一位比丘……坐在一旁的那位比丘对世尊说:"善哉,尊者,请世尊为我简要说法……安住。"
"比丘,凡是非我所的,你应当断除对它的欲求。""世尊已知,善逝已知。"
"比丘,你如何详细理解我简要所说的义理?"
"尊者,色是非我所的;我应当断除对它的欲求。受……想……行……识是非我所的;我应当断除对它的欲求。尊者,我如是详细理解世尊简要所说的义理。"
"善哉,善哉,比丘!比丘,你善解我简要所说的详细义理。比丘,色是非我所的;你应当断除对它的欲求。受……想……行……识是非我所的;你应当断除对它的欲求。比丘,应如是详细理解我简要所说的义理。"……那位比丘成为阿罗汉之一。
第七经完。
8. 可染着经
70. 舍卫城因缘。那时,有一位比丘……坐在一旁的那位比丘对世尊说:"善哉,尊者,请世尊为我简要说法,我听闻世尊之法后……安住。"
"比丘,凡是可染着的,你应当断除对它的欲求。""世尊已知,善逝已知。"
"比丘,你如何详细理解我简要所说的义理?"
"尊者,色是可染着的;我应当断除对它的欲求。受……想……行……识是可染着的;我应当断除对它的欲求。尊者,我如是详细理解世尊简要所说的义理。"
"善哉,善哉,比丘!比丘,你善解我简要所说的详细义理。比丘,色是可染着的;你应当断除对它的欲求。受……想……行……识是可染着的;你应当断除对它的欲求。比丘,应如是详细理解我简要所说的义理。"……那位比丘成为阿罗汉之一。
第八经完。
9. 罗陀经

71. Sāvatthinidānaṃ. Atha kho āyasmā rādho yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti? ‘‘Yaṃ kiñci, rādha, 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, rādha, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti…pe… aññataro ca panāyasmā rādho arahataṃ ahosīti. Navamaṃ.

10. Surādhasuttaṃ

72. Sāvatthinidānaṃ. Atha kho āyasmā surādho bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti, vidhā samatikkantaṃ santaṃ suvimutta’’nti? ‘‘Yaṃ kiñci, surādha, rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Evaṃ kho, surādha, jānato evaṃ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimutta’’nti…pe… aññataro ca panāyasmā surādho arahataṃ ahosīti. Dasamaṃ.

Arahantavaggo sattamo.

Tassuddānaṃ –

Upādiyamaññamānā, athābhinandamāno ca;

Aniccaṃ dukkhaṃ anattā ca, anattanīyaṃ rajanīyasaṇṭhitaṃ;

Rādhasurādhena te dasāti.

8. Khajjanīyavaggo

1. Assādasuttaṃ

73. Sāvatthinidānaṃ . ‘‘Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanā … saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī’’ti. Paṭhamaṃ.

2. Samudayasuttaṃ

74. Sāvatthinidānaṃ. ‘‘Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī’’ti. Dutiyaṃ.

3. Dutiyasamudayasuttaṃ

75. Sāvatthinidānaṃ. ‘‘Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī’’ti. Tatiyaṃ.

4. Arahantasuttaṃ




以下是完整的简体中文直译:
71. 舍卫城因缘。那时,尊者罗陀来到世尊所在之处;来到后,对世尊如是说:"尊者,如何知、如何见,对于这个有识之身和外部的一切相,才不会有我执、我所执、我慢随眠呢?"
"罗陀,任何色,无论是过去、未来、现在,内在或外在,粗大或细微,低劣或高尚,远或近,一切色 - '这不是我的,这不是我,这不是我的自我',如是以正慧如实观察。任何受...任何想...任何行...任何识,无论是过去、未来、现在...远或近,一切识 - '这不是我的,这不是我,这不是我的自我',如是以正慧如实观察。罗陀,如是知、如是见,对于这个有识之身和外部的一切相,就不会有我执、我所执、我慢随眠。"...尊者罗陀成为阿罗汉之一。第九。
10. 苏罗陀经
72. 舍卫城因缘。那时,尊者苏罗陀对世尊如是说:"尊者,如何知、如何见,对于这个有识之身和外部的一切相,心才能远离我执、我所执、我慢,超越分别,平静解脱?"
"苏罗陀,任何色,无论是过去、未来、现在...远或近,一切色 - '这不是我的,这不是我,这不是我的自我',如是以正慧如实观察后,无取而解脱。任何受...任何想...任何行...任何识,无论是过去、未来、现在,内在或外在,粗大或细微,低劣或高尚,远或近,一切识 - '这不是我的,这不是我,这不是我的自我',如是以正慧如实观察后,无取而解脱。苏罗陀,如是知、如是见,对于这个有识之身和外部的一切相,心才能远离我执、我所执、我慢,超越分别,平静解脱。"...尊者苏罗陀成为阿罗汉之一。第十。
阿罗汉品第七。
其摘要:
执取、认为、欢喜、
无常、苦、无我、
非我所、染着住、
罗陀、苏罗陀,共十经。
8. 被食品
1. 味经
73. 舍卫城因缘。"诸比丘,无闻凡夫不如实了知色的味、患、离。不如实了知受...想...行...识的味、患、离。诸比丘,有闻圣弟子如实了知色的味、患、离。如实了知受...想...行...识的味、患、离。"第一。
2. 集经
74. 舍卫城因缘。"诸比丘,无闻凡夫不如实了知色的集、灭、味、患、离。不如实了知受...想...行...识的集、灭、味、患、离。诸比丘,有闻圣弟子如实了知色的集、灭、味、患、离。如实了知受...想...行...识的集、灭、味、患、离。"第二。
3. 第二集经
75. 舍卫城因缘。"诸比丘,有闻圣弟子如实了知色的集、灭、味、患、离。如实了知受...想...行...识的集、灭、味、患、离。"第三。
4. 阿罗汉经

76. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama , nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto’’ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

‘‘Sukhino vata arahanto, taṇhā tesaṃ na vijjati;

Asmimāno samucchinno, mohajālaṃ padālitaṃ.

‘‘Anejaṃ te anuppattā, cittaṃ tesaṃ anāvilaṃ;

Loke anupalittā te, brahmabhūtā anāsavā.

‘‘Pañcakkhandhe pariññāya, satta saddhammagocarā;

Pasaṃsiyā sappurisā, puttā buddhassa orasā.

‘‘Sattaratanasampannā, tīsu sikkhāsu sikkhitā;

Anuvicaranti mahāvīrā, pahīnabhayabheravā.

‘‘Dasahaṅgehi sampannā, mahānāgā samāhitā;

Ete kho seṭṭhā lokasmiṃ, taṇhā tesaṃ na vijjati.

‘‘Asekhañāṇamuppannaṃ, antimoyaṃ [antimassa (ka.)] samussayo;

Yo sāro brahmacariyassa, tasmiṃ aparapaccayā.

‘‘Vidhāsu na vikampanti, vippamuttā punabbhavā;

Dantabhūmimanuppattā, te loke vijitāvino.

‘‘Uddhaṃ tiriyaṃ apācīnaṃ, nandī tesaṃ na vijjati;

Nadanti te sīhanādaṃ, buddhā loke anuttarā’’ti. catutthaṃ;

5. Dutiyaarahantasuttaṃ

77. Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti…pe… evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto’’ti. Pañcamaṃ.

6. Sīhasuttaṃ



以下是完整的简体中文直译:
76. 舍卫城因缘。"诸比丘,色是无常的。凡无常者即是苦;凡苦者即是无我;凡无我者,'这不是我的,这不是我,这不是我的自我',应当如是以正慧如实观察。受...想...行...识是无常的。凡无常者即是苦;凡苦者即是无我;凡无我者,'这不是我的,这不是我,这不是我的自我',应当如是以正慧如实观察。"
"诸比丘,如是观察时,有闻圣弟子厌离色,厌离受...厌离想...厌离行...厌离识。由厌离而离贪;由离贪而解脱。解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'诸比丘,凡有众生住处,乃至有顶,这些阿罗汉是最上、最胜的。"
世尊说此。善逝说此后,师又如是说:
"阿罗汉实乐,他们无有渴爱;
我慢已断尽,愚痴网已破。
他们达无动,心无有污浊;
不著世间者,梵天无漏者。
遍知五蕴已,七正法行处;
可赞善人等,佛陀亲生子。
具足七宝者,三学中修学;
大雄游行者,已除怖畏者。
具足十支者,大龙入定者;
世间最胜者,他们无渴爱。
无学智已生,此为最后身;
梵行之精髓,于此无他依。
分别不动摇,解脱再有者;
已达调伏地,他们胜世间。
上下及四方,他们无欢喜;
吼狮子吼声,世间无上佛。"第四。
5. 第二阿罗汉经
77. 舍卫城因缘。"诸比丘,色是无常的。凡无常者即是苦;凡苦者即是无我;凡无我者,'这不是我的,这不是我,这不是我的自我'...应当如是以正慧如实观察。"
"诸比丘,如是观察时,有闻圣弟子厌离色,厌离受...厌离想...厌离行...厌离识。由厌离而离贪;由离贪而解脱。解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'诸比丘,凡有众生住处,乃至有顶,这些阿罗汉是最上、最胜的。"第五。
6. 狮子经

78. Sāvatthinidānaṃ . ‘‘Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati; tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti; yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti; bilaṃ bilāsayā pavisanti; dakaṃ dakāsayā pavisanti; vanaṃ vanāsayā pavisanti; ākāsaṃ pakkhino bhajanti. Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā [mocantā (pī. ka.)], yena vā tena vā palāyanti. Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho, evaṃ mahānubhāvo’’.

‘‘Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti – ‘aniccāva kira, bho, mayaṃ samānā niccamhāti amaññimha. Addhuvāva kira, bho, mayaṃ samānā dhuvamhāti amaññimha. Asassatāva kira, bho, mayaṃ samānā sassatamhāti amaññimha. Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho, evaṃ mahānubhāvo’’ti. Idamavoca bhagavā…pe… etadavoca satthā –

‘‘Yadā buddho abhiññāya, dhammacakkaṃ pavattayi;

Sadevakassa lokassa, satthā appaṭipuggalo.

‘‘Sakkāyañca nirodhañca, sakkāyassa ca sambhavaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

‘‘Yepi dīghāyukā devā, vaṇṇavanto yasassino;

Bhītā santāsamāpāduṃ, sīhassevitare migā.

Avītivattā sakkāyaṃ, aniccā kira bho mayaṃ;

Sutvā arahato vākyaṃ, vippamuttassa tādino’’ti. chaṭṭhaṃ;

7. Khajjanīyasuttaṃ



以下是完整的简体中文直译:
78. 舍卫城因缘。"诸比丘,狮子兽王在黄昏时从栖处出来;出来后伸展身体;伸展身体后环顾四方;环顾四方后发出三次狮子吼;发出三次狮子吼后去寻找食物。诸比丘,凡是听到狮子兽王吼声的动物,大多陷入恐惧、惊慌、恐怖:洞穴中的进入洞穴,水中的进入水中,林中的进入林中,鸟儿飞向空中。诸比丘,即使是国王的大象,被坚固的皮带绑在村镇王城中,它们也会挣断撕裂那些束缚,恐惧地排泄粪尿,向四处逃窜。诸比丘,狮子兽王对动物有如此大的威力,如此大的威势,如此大的威能。"
"同样地,诸比丘,当如来出现于世间时,他是阿罗汉、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。他宣说法:'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,即使是那些长寿、美丽、多乐、长久住在高处宫殿的天神,他们听到如来的说法后,大多也陷入恐惧、惊慌、恐怖:'原来我们是无常的,却以为自己是常的。原来我们是不稳固的,却以为自己是稳固的。原来我们是非恒常的,却以为自己是恒常的。原来我们也是无常的、不稳固的、非恒常的,包含在有身之中。'诸比丘,如来对包括天神在内的世间有如此大的威力,如此大的威势,如此大的威能。"世尊说此...师又如是说:
"当佛以证智,转动法轮时;
天人世间师,无与伦比者。
有身及其灭,有身之生起;
八支圣道者,趣向苦灭道。
长寿美丽天,有名声光荣;
恐惧生惊怖,如兽畏狮子。
未度有身者,我等实无常;
闻阿罗汉语,如是解脱者。"第六。
7. 被食经

79. Sāvatthinidānaṃ. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ pubbenivāsaṃ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṃ vā aññataraṃ. Katame pañca? ‘Evaṃrūpo ahosiṃ atītamaddhāna’nti – iti vā hi, bhikkhave, anussaramāno rūpaṃyeva anussarati. ‘Evaṃvedano ahosiṃ atītamaddhāna’nti – iti vā hi, bhikkhave, anussaramāno vedanaṃyeva anussarati. ‘Evaṃsañño ahosiṃ atītamaddhāna’nti… ‘evaṃsaṅkhāro ahosiṃ atītamaddhāna’nti… ‘evaṃviññāṇo ahosiṃ atītamaddhāna’nti – iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati’’.

‘‘Kiñca, bhikkhave, rūpaṃ vadetha? Ruppatīti kho, bhikkhave, tasmā ‘rūpa’nti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi [… siriṃsapasamphassenapi (sī. pī.)] ruppati. Ruppatīti kho, bhikkhave, tasmā ‘rūpa’nti vuccati.

‘‘Kiñca, bhikkhave, vedanaṃ vadetha? Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati. Kiñca vedayati? Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati. Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.

‘‘Kiñca, bhikkhave, saññaṃ vadetha? Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. Kiñca sañjānāti? Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.

‘‘Kiñca , bhikkhave, saṅkhāre vadetha? Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. Kiñca saṅkhatamabhisaṅkharonti? Rūpaṃ rūpattāya [rūpatthāya (ka.)] saṅkhatamabhisaṅkharonti, vedanaṃ vedanattāya saṅkhatamabhisaṅkharonti, saññaṃ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti. Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.

‘‘Kiñca, bhikkhave, viññāṇaṃ vadetha? Vijānātīti kho, bhikkhave, tasmā ‘viññāṇa’nti vuccati. Kiñca vijānāti? Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti. Vijānātīti kho, bhikkhave, tasmā ‘viññāṇa’nti vuccati.

‘‘Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati – ‘ahaṃ kho etarahi rūpena khajjāmi. Atītampāhaṃ addhānaṃ evameva rūpena khajjiṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anāgatampāhaṃ addhānaṃ evameva rūpena khajjeyyaṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti. So iti paṭisaṅkhāya atītasmiṃ rūpasmiṃ anapekkho hoti ; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

‘‘‘Ahaṃ kho etarahi vedanāya khajjāmi. Atītampāhaṃ addhānaṃ evameva vedanāya khajjiṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi. Ahañceva kho pana anāgataṃ vedanaṃ abhinandeyyaṃ; anāgatampāhaṃ addhānaṃ evameva vedanāya khajjeyyaṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti. So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti; anāgataṃ vedanaṃ nābhinandati; paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.

‘‘‘Ahaṃ kho etarahi saññāya khajjāmi…pe… ahaṃ kho etarahi saṅkhārehi khajjāmi. Atītampāhaṃ addhānaṃ evameva saṅkhārehi khajjiṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti. Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṃ ; anāgatampāhaṃ addhānaṃ evameva saṅkhārehi khajjeyyaṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti. So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.


以下是完整的简体中文直译:
79. 舍卫城因缘。"诸比丘,凡是沙门或婆罗门,忆念种种宿命时,他们所忆念的都是这五取蕴或其中之一。哪五种?诸比丘,'我过去是如此色'- 如是忆念时,只是忆念色。'我过去是如此受'- 如是忆念时,只是忆念受。'我过去是如此想'...'我过去是如此行'...'我过去是如此识'- 如是忆念时,只是忆念识。"
"诸比丘,你们说什么是色?诸比丘,因为受损害,所以称为'色'。被什么损害?被冷损害,被热损害,被饥饿损害,被口渴损害,被虻、蚊、风、日晒、爬虫接触损害。诸比丘,因为受损害,所以称为'色'。"
"诸比丘,你们说什么是受?诸比丘,因为感受,所以称为'受'。感受什么?感受乐,感受苦,感受不苦不乐。诸比丘,因为感受,所以称为'受'。"
"诸比丘,你们说什么是想?诸比丘,因为认知,所以称为'想'。认知什么?认知蓝色,认知黄色,认知红色,认知白色。诸比丘,因为认知,所以称为'想'。"
"诸比丘,你们说什么是行?诸比丘,因为造作有为法,所以称为'行'。造作什么有为法?为了色而造作有为的色,为了受而造作有为的受,为了想而造作有为的想,为了行而造作有为的行,为了识而造作有为的识。诸比丘,因为造作有为法,所以称为'行'。"
"诸比丘,你们说什么是识?诸比丘,因为识别,所以称为'识'。识别什么?识别酸,识别苦,识别辣,识别甜,识别涩,识别不涩,识别咸,识别不咸。诸比丘,因为识别,所以称为'识'。"
"在此,诸比丘,有闻圣弟子如是思惟:'我现在被色所食。过去我也同样被色所食,如同现在被现在的色所食。如果我喜欢未来的色,未来我也会同样被色所食,如同现在被现在的色所食。'他如是思惟后,对过去的色无所顾恋;不喜欢未来的色;对现在的色修习厌离、离欲、灭尽之道。"
"'我现在被受所食。过去我也同样被受所食,如同现在被现在的受所食。如果我喜欢未来的受,未来我也会同样被受所食,如同现在被现在的受所食。'他如是思惟后,对过去的受无所顾恋;不喜欢未来的受;对现在的受修习厌离、离欲、灭尽之道。"
"'我现在被想所食...我现在被行所食。过去我也同样被行所食,如同现在被现在的行所食。如果我喜欢未来的行,未来我也会同样被行所食,如同现在被现在的行所食。'他如是思惟后,对过去的行无所顾恋;不喜欢未来的行;对现在的行修习厌离、离欲、灭尽之道。"


‘‘‘Ahaṃ kho etarahi viññāṇena khajjāmi. Atītampi addhānaṃ evameva viññāṇena khajjiṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. Ahañceva kho pana anāgataṃ viññāṇaṃ abhinandeyyaṃ; anāgatampāhaṃ addhānaṃ evameva viññāṇena khajjeyyaṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti. So iti paṭisaṅkhāya atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

‘‘Taṃ kiṃ maññatha, bhikkhave, 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 … saññā… saṅkhārā… 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, bhikkhave, 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.

‘‘Ayaṃ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti; pajahati [no (sī.)], na upādiyati; visineti [no (sī.)], na ussineti; vidhūpeti [no (sī.)], na sandhūpeti. Kiñca apacināti, no ācināti? Rūpaṃ apacināti, no ācināti; vedanaṃ … saññaṃ… saṅkhāre… viññāṇaṃ apacināti, no ācināti. Kiñca pajahati, na upādiyati? Rūpaṃ pajahati, na upādiyati; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ pajahati, na upādiyati. Kiñca visineti, na ussineti? Rūpaṃ visineti, na ussineti; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ visineti, na ussineti. Kiñca vidhūpeti, na sandhūpeti? Rūpaṃ vidhūpeti, na sandhūpeti; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ vidhūpeti, na sandhūpeti.

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

‘‘Ayaṃ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito neva pajahati na upādiyati, pajahitvā ṭhito neva visineti na ussineti, visinetvā ṭhito neva vidhūpeti na sandhūpeti. Vidhūpetvā ṭhito kiñca nevācināti na apacināti? Apacinitvā ṭhito rūpaṃ nevācināti na apacināti; apacinitvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ nevācināti na apacināti. Apacinitvā ṭhito kiñca neva pajahati na upādiyati? Pajahitvā ṭhito rūpaṃ neva pajahati na upādiyati; pajahitvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ neva pajahati na upādiyati. Pajahitvā ṭhito kiñca neva visineti na ussineti? Visinetvā ṭhito rūpaṃ neva visineti na ussineti; visinetvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ neva visineti na ussineti. Visinetvā ṭhito kiñca neva vidhūpeti na sandhūpeti? Vidhūpetvā ṭhito rūpaṃ neva vidhūpeti na sandhūpeti; vidhūpetvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ neva vidhūpeti na sandhūpeti. Vidhūpetvā ṭhito evaṃvimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

‘‘Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyasī’’ti. sattamaṃ;

8. Piṇḍolyasuttaṃ



以下是完整的简体中文直译:
"'我现在被识所食。过去我也同样被识所食,如同现在被现在的识所食。如果我喜欢未来的识,未来我也会同样被识所食,如同现在被现在的识所食。'他如是思惟后,对过去的识无所顾恋;不喜欢未来的识;对现在的识修习厌离、离欲、灭尽之道。"
"诸比丘,你们认为如何,色是常还是无常?"
"无常,尊者。"
"无常者是苦还是乐?"
"是苦,尊者。"
"对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的自我'?"
"不适合,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"
"无常者是苦还是乐?"
"是苦,尊者。"
"对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的自我'?"
"不适合,尊者。"
"因此,诸比丘,任何色,无论是过去、未来、现在,内在或外在,粗大或细微,低劣或高尚,远或近,一切色 - '这不是我的,这不是我,这不是我的自我',应当如是以正慧如实观察。任何受...任何想...任何行...任何识,无论是过去、未来、现在...远或近,一切识 - '这不是我的,这不是我,这不是我的自我',应当如是以正慧如实观察。"
"诸比丘,这称为圣弟子减少,不增加;舍弃,不执取;散开,不凝聚;消散,不积聚。他减少什么,不增加什么?他减少色,不增加色;减少受...想...行...识,不增加识。他舍弃什么,不执取什么?他舍弃色,不执取色;舍弃受...想...行...识,不执取识。他散开什么,不凝聚什么?他散开色,不凝聚色;散开受...想...行...识,不凝聚识。他消散什么,不积聚什么?他消散色,不积聚色;消散受...想...行...识,不积聚识。"
"诸比丘,如是观察时,有闻圣弟子厌离色,厌离受...厌离想...厌离行...厌离识。由厌离而离贪;由离贪而解脱。解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
"诸比丘,这称为比丘既不增加也不减少,减少后住立;既不舍弃也不执取,舍弃后住立;既不散开也不凝聚,散开后住立;既不消散也不积聚。消散后住立,他既不增加也不减少什么?减少后住立,他既不增加也不减少色;减少后住立,他既不增加也不减少受...想...行...识。舍弃后住立,他既不舍弃也不执取什么?舍弃后住立,他既不舍弃也不执取色;舍弃后住立,他既不舍弃也不执取受...想...行...识。散开后住立,他既不散开也不凝聚什么?散开后住立,他既不散开也不凝聚色;散开后住立,他既不散开也不凝聚受...想...行...识。消散后住立,他既不消散也不积聚什么?消散后住立,他既不消散也不积聚色;消散后住立,他既不消散也不积聚受...想...行...识。消散后住立,诸比丘,如是心解脱的比丘,连带因陀罗的诸天、梵天、生主天都从远处礼敬 -
'礼敬你,高贵之人,礼敬你,最上之人;
我们不知你依何而禅修。'"第七。
8. 乞食经

80. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṃ paṇāmetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya . Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi.

Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘mayā kho bhikkhusaṅgho pabāḷho. Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo, evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo, evameva santettha…pe… tesaṃ mamaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo. Yaṃnūnāhaṃ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṃ bhikkhusaṅgha’’nti.

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘evametaṃ, bhagavā; evametaṃ, sugata ! Bhagavato, bhante, bhikkhusaṅgho pabāḷho. Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo, evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo, evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Yatheva bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṅgha’’nti.

Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmā sahampati bhagavato adhivāsanaṃ viditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāresi (syā. kaṃ.), abhisaṅkhāyi (pī.), abhisaṅkharoti (ka.)] yathā te bhikkhū (ekadvīhikāya sārajjamānarūpā yenāhaṃ [yena bhagavā (?)] tenupasaṅkameyyuṃ. Tepi bhikkhū ) [( ) sī. syā. kaṃ. potthakesu natthi] ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –

‘‘Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. Abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇīti. Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā; api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.


以下是完整的简体中文直译:
80. 有一次,世尊住在释迦族的迦毗罗卫城(Kapilavatthu)尼拘律园。那时,世尊因某事打发比丘僧团,在上午穿好衣服,拿着钵和衣,进入迦毗罗卫城乞食。在迦毗罗卫城乞食后,饭后返回,为了午休来到大林。进入大林后,在一棵木瓜树下坐下午休。
那时,世尊独处静坐时,心中生起这样的想法:"我已经打发了比丘僧团。这里有新出家不久、刚来此法律的比丘。如果他们看不到我,可能会有变化,可能会改变。就像年幼的小牛看不到母牛可能会有变化,可能会改变,同样地,这里有新出家不久、刚来此法律的比丘,如果他们看不到我,可能会有变化,可能会改变。就像幼嫩的种子得不到水可能会有变化,可能会改变,同样地...如果他们得不到见我,可能会有变化,可能会改变。我应该像以前那样摄受比丘僧团。"
那时,娑婆世界主梵天知道了世尊的心念,就像强壮的人伸直弯曲的手臂或弯曲伸直的手臂那样迅速,在梵界消失,出现在世尊面前。然后,娑婆世界主梵天偏袒右肩,向世尊合掌,对世尊如是说:"如是,世尊;如是,善逝!尊者,世尊已经打发了比丘僧团。这里有新出家不久、刚来此法律的比丘。如果他们看不到世尊,可能会有变化,可能会改变。就像年幼的小牛看不到母牛可能会有变化,可能会改变,同样地,这里有新出家不久、刚来此法律的比丘,如果他们看不到世尊,可能会有变化,可能会改变。就像幼嫩的种子得不到水可能会有变化,可能会改变,同样地,这里有新出家不久、刚来此法律的比丘,如果他们得不到见世尊,可能会有变化,可能会改变。尊者,愿世尊欢喜比丘僧团;尊者,愿世尊问候比丘僧团。就像世尊以前摄受比丘僧团那样,现在也请摄受比丘僧团。"
世尊以沉默表示同意。然后,娑婆世界主梵天知道世尊同意后,礼敬世尊,右绕后,就在那里消失了。
然后,世尊在傍晚从静坐起来,来到尼拘律园;来到后,坐在准备好的座位上。坐下后,世尊施展神通,使那些比丘一个接一个地羞怯地来到我这里。那些比丘一个接一个地羞怯地来到世尊这里;来到后,礼敬世尊,坐在一旁。世尊对坐在一旁的那些比丘如是说:
"诸比丘,这是最低下的生活方式,即乞食。在世间,'你拿着钵四处乞食'是一种咒骂。然而,诸比丘,善男子为了利益而接受它,为了目的而接受它;不是被国王驱使,不是被盗贼驱使,不是因债务,不是因恐惧,不是因失去生计;而是'我们被生、老、死、忧、悲、苦、忧恼所困扰,被苦所困扰,被苦所压迫,也许能了知这整个苦蕴的终结'。


‘‘Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto. So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave , chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati, nāraññe kaṭṭhatthaṃ pharati. Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti.

‘‘Tayome, bhikkhave, akusalavitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti? Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṃ vā samādhiṃ bhāvayato. Yāvañcidaṃ, bhikkhave, alameva animitto samādhi bhāvetuṃ. Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṃso.

‘‘Dvemā, bhikkhave, diṭṭhiyo – bhavadiṭṭhi ca vibhavadiṭṭhi ca. Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati – ‘atthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assa’nti? So evaṃ pajānāti – ‘natthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assaṃ. Ahañhi rūpaññeva upādiyamāno upādiyeyyaṃ vedanaññeva… saññaññeva… saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṃ. Tassa me assa [ayaṃ (ka.)] upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṃ. Evametassa kevalassa dukkhakkhandhassa samudayo assā’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, 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… saññā… saṅkhārā… viññāṇaṃ…pe… tasmātiha, bhikkhave, evaṃ passaṃ… nāparaṃ itthattāyāti pajānātī’’ti. Aṭṭhamaṃ.

9. Pālileyyasuttaṃ



以下是完整的简体中文直译:
"诸比丘,如是出家的善男子,如果他贪恋欲乐,对欲望有强烈的渴求,心怀恶意,思想邪恶,失念,不正知,心不专一,心散乱,诸根放纵。诸比丘,就像一根两头燃烧、中间涂粪的火把,既不能在村里用作柴薪,也不能在林中用作柴薪。诸比丘,我说这个人就像这个比喻,既失去了在家的享受,又没有完成沙门的目标。"
"诸比丘,有这三种不善寻:欲寻、恚寻、害寻。诸比丘,这三种不善寻在哪里完全灭尽?在四念处中安住心,或修习无相定。诸比丘,这足以修习无相定。诸比丘,无相定若修习、多修习,会有大果报、大利益。"
"诸比丘,有这两种见:有见和无有见。在此,诸比丘,有闻圣弟子如是思惟:'世间有什么是我执取而不会有过失的吗?'他了知:'世间没有什么是我执取而不会有过失的。因为我若执取,只会执取色...受...想...行...识。对我来说,由于执取为缘而有有;由有为缘而有生;由生为缘而有老死、忧悲苦恼忧恼。如是这整个苦蕴集起。'"
"诸比丘,你们认为如何,色是常还是无常?"
"无常,尊者。"
"无常者是苦还是乐?"
"是苦,尊者。"
"对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的自我'?"
"不适合,尊者。"
"受...想...行...识...因此,诸比丘,如是观察...了知:'不受后有。'"第八。
9. 波利耶经

81. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkāmi.

Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – ‘‘esāvuso, ānanda, bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkanto’’ti. ‘‘Yasmiṃ, āvuso, samaye bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkamati, ekova bhagavā tasmiṃ samaye viharitukāmo hoti; na bhagavā tasmiṃ samaye kenaci anubandhitabbo hotī’’ti.

Atha kho bhagavā anupubbena cārikaṃ caramāno yena pālileyyakaṃ [pārileyyakaṃ (sī. pī.)] tadavasari. Tatra sudaṃ bhagavā pālileyyake viharati bhaddasālamūle. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ – ‘‘cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā; icchāma mayaṃ, āvuso ānanda, bhagavato sammukhā dhammiṃ kathaṃ sotu’’nti.

Atha kho āyasmā ānando tehi bhikkhūhi saddhiṃ yena pālileyyakaṃ bhaddasālamūlaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘‘kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’’ti? Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi – ‘‘vicayaso desito, bhikkhave, mayā dhammo; vicayaso desitā cattāro satipaṭṭhānā; vicayaso desitā cattāro sammappadhānā; vicayaso desitā cattāro iddhipādā; vicayaso desitāni pañcindriyāni; vicayaso desitāni pañca balāni; vicayaso desitā sattabojjhaṅgā; vicayaso desito ariyo aṭṭhaṅgiko maggo. Evaṃ vicayaso desito, bhikkhave, mayā dhammo. Evaṃ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’’’ti?

‘‘Kathañca, bhikkhave, jānato kathaṃ passato anantarā āsavānaṃ khayo hoti? Idha bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. Sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā . Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.


以下是完整的简体中文直译:
81. 有一次,世尊住在憍赏弥(Kosambi)的瞿师多园。那时,世尊在上午穿好衣服,拿着钵和衣,进入憍赏弥乞食。在憍赏弥乞食后,饭后返回,自己收拾住处,拿着钵和衣,不告知侍者,不通知比丘僧团,独自一人出发游行。
那时,一位比丘在世尊刚离开不久,来到尊者阿难处;来到后,对尊者阿难如是说:"朋友阿难,世尊自己收拾住处,拿着钵和衣,不告知侍者,不通知比丘僧团,独自一人出发游行了。""朋友,当世尊自己收拾住处,拿着钵和衣,不告知侍者,不通知比丘僧团,独自一人出发游行时,那时世尊想独自住;那时不应有人跟随世尊。"
然后,世尊渐次游行,来到波利耶(Palileyyaka)。世尊住在波利耶的贤树根下。那时,许多比丘来到尊者阿难处;来到后,与尊者阿难互相问候。寒暄欢迎后,坐在一旁。坐在一旁的那些比丘对尊者阿难如是说:"朋友阿难,我们已经很久没有亲自听闻世尊的法语了;朋友阿难,我们想亲自听闻世尊的法语。"
然后,尊者阿难与那些比丘一起来到波利耶的贤树根下世尊处;来到后,礼敬世尊,坐在一旁。世尊以法语开示、教导、鼓励、令欢喜坐在一旁的那些比丘。那时,一位比丘心中生起这样的想法:"如何知、如何见,才能立即灭尽诸漏?"那时,世尊知道那位比丘的心念,对比丘们说:"诸比丘,我已详细宣说法;我已详细宣说四念处;我已详细宣说四正勤;我已详细宣说四神足;我已详细宣说五根;我已详细宣说五力;我已详细宣说七觉支;我已详细宣说八圣道。诸比丘,我已如是详细宣说法。诸比丘,我如是详细宣说法时,某位比丘心中却生起这样的想法:'如何知、如何见,才能立即灭尽诸漏?'"
"诸比丘,如何知、如何见,才能立即灭尽诸漏?在此,诸比丘,无闻凡夫不见圣者,不知圣法,不善巧圣法,不修习圣法,不见善人,不知善人法,不善巧善人法,不修习善人法,视色为我。诸比丘,那种观察是行。那行以什么为因,以什么为集,以什么为生,以什么为源?诸比丘,无闻凡夫触无明触所生之受,生起渴爱;由此生那行。诸比丘,如是那行也是无常、有为、缘生。那渴爱也是无常、有为、缘生。那受也是无常、有为、缘生。那触也是无常、有为、缘生。那无明也是无常、有为、缘生。诸比丘,如是知、如是见,才能立即灭尽诸漏。


‘‘Na heva kho rūpaṃ attato samanupassati; api ca kho rūpavantaṃ attānaṃ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā… sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

‘‘Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati; api ca kho attani rūpaṃ samanupassati. Yā kho pana sā, bhikkhave , samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā… sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

‘‘Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati, na attani rūpaṃ samanupassati; api ca kho rūpasmiṃ attānaṃ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayite phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato…pe… āsavānaṃ khayo hoti.

‘‘Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ, na attani rūpaṃ, na rūpasmiṃ attānaṃ samanupassati; api ca kho vedanaṃ attato samanupassati, api ca kho vedanāvantaṃ attānaṃ samanupassati, api ca kho attani vedanaṃ samanupassati, api ca kho vedanāya attānaṃ samanupassati; api ca kho saññaṃ… api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṃ attānaṃ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṃ samanupassati; api ca kho viññāṇaṃ attato samanupassati, api ca kho viññāṇavantaṃ attānaṃ, api ca kho attani viññāṇaṃ, api ca kho viññāṇasmiṃ attānaṃ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno…pe… kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayite phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā… sāpi vedanā… sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

‘‘Na heva kho rūpaṃ attato samanupassati, na vedanaṃ attato samanupassati, na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati; api ca kho evaṃdiṭṭhi hoti – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṃnidāno…pe… evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.


以下是完整的简体中文直译:
"不仅视色为我;而且视我有色。诸比丘,那种观察是行。那行以什么为因,以什么为集,以什么为生,以什么为源?诸比丘,无闻凡夫触无明触所生之受,生起渴爱;由此生那行。诸比丘,如是那行也是无常、有为、缘生。那渴爱...那受...那触...那无明也是无常、有为、缘生。诸比丘,如是知、如是见,才能立即灭尽诸漏。"
"不仅不视色为我,不视我有色;而且视我中有色。诸比丘,那种观察是行。那行以什么为因,以什么为集,以什么为生,以什么为源?诸比丘,无闻凡夫触无明触所生之受,生起渴爱;由此生那行。诸比丘,如是那行也是无常、有为、缘生。那渴爱...那受...那触...那无明也是无常、有为、缘生。诸比丘,如是知、如是见,才能立即灭尽诸漏。"
"不仅不视色为我,不视我有色,不视我中有色;而且视我在色中。诸比丘,那种观察是行。那行以什么为因,以什么为集,以什么为生,以什么为源?诸比丘,无闻凡夫触无明触所生之受,生起渴爱;由此生那行。诸比丘,如是那行也是无常、有为、缘生。那渴爱...那受...那触...那无明也是无常、有为、缘生。诸比丘,如是知...诸漏灭尽。"
"不仅不视色为我,不视我有色,不视我中有色,不视我在色中;而且视受为我,或视我有受,或视我中有受,或视我在受中;或视想...或视行为我,或视我有行,或视我中有行,或视我在行中;或视识为我,或视我有识,或视我中有识,或视我在识中。诸比丘,那种观察是行。那行以什么为因...以什么为源?诸比丘,无闻凡夫触无明触所生之受,生起渴爱;由此生那行。诸比丘,如是那行也是无常、有为、缘生。那渴爱...那受...那触...那无明也是无常、有为、缘生。诸比丘,如是知、如是见,才能立即灭尽诸漏。"
"不仅不视色为我,不视受为我,不视想...不视行...不视识为我;而且有这样的见:'这是我,这是世间,死后我将成为常、坚固、恒常、不变易法。'诸比丘,那种常见是行。那行以什么为因...诸比丘,如是知、如是见,才能立即灭尽诸漏。"


‘‘Na heva kho rūpaṃ attato samanupassati, na vedanaṃ … na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati; nāpi evaṃdiṭṭhi hoti – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Api ca kho evaṃdiṭṭhi hoti – ‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti. Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco…pe… evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

‘‘Na heva kho rūpaṃ attato samanupassati, na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati…pe… na viññāṇasmiṃ attato samanupassati, nāpi evaṃdiṭṭhi hoti – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti; nāpi evaṃdiṭṭhi hoti – ‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti; api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. Sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hotī’’ti. Navamaṃ.

10. Puṇṇamasuttaṃ



以下是完整的简体中文直译:
"不仅不视色为我,不视受...不视想...不视行...不视识为我;也不有这样的见:'这是我,这是世间,死后我将成为常、坚固、恒常、不变易法。'而且有这样的见:'如果我不存在,我的就不存在;我将不存在,我的将不存在。'诸比丘,那种断见是行。那行以什么为因,以什么为集,以什么为生,以什么为源?诸比丘,无闻凡夫触无明触所生之受,生起渴爱;由此生那行。诸比丘,如是那行也是无常...诸比丘,如是知、如是见,才能立即灭尽诸漏。"
"不仅不视色为我,不视受...不视想...不视行...不视识为我...不视我在识中,也不有这样的见:'这是我,这是世间,死后我将成为常、坚固、恒常、不变易法';也不有这样的见:'如果我不存在,我的就不存在;我将不存在,我的将不存在';而且他怀疑、犹豫、不确定正法。诸比丘,那种对正法的怀疑、犹豫、不确定是行。那行以什么为因,以什么为集,以什么为生,以什么为源?诸比丘,无闻凡夫触无明触所生之受,生起渴爱;由此生那行。诸比丘,如是那行也是无常、有为、缘生。那渴爱是无常、有为、缘生。那受是无常、有为、缘生。那触是无常、有为、缘生。那无明是无常、有为、缘生。诸比丘,如是知、如是见,才能立即灭尽诸漏。"第九。
10. 满月经

82. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.

Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva [kañcideva (?)] desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti? ‘‘Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṃ etadavoca – ‘‘ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho’’ti.


以下是完整的简体中文直译:
82. 有一次,世尊与大比丘僧团一起住在舍卫城(Savatthi)东园鹿母讲堂。那时正值十五布萨日满月之夜,世尊坐在露天,被比丘僧团围绕。
那时,一位比丘从座位起身,偏袒右肩,向世尊合掌,对世尊如是说:"尊者,我想请问世尊一些事,如果世尊允许我提问。""那么,比丘,你就坐在自己的座位上,随意问吧。"那位比丘回答世尊:"是的,尊者。"然后坐回自己的座位,对世尊如是说:"尊者,这五取蕴是否就是:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴?"



‘‘Ime kho pana, bhikkhu, pañcupādānakkhandhā; seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho’’ti. ‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –

‘‘Ime kho pana, bhante, pañcupādānakkhandhā kiṃmūlakā’’ti? ‘‘Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā’’ti…pe… taññeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānanti? ‘‘Na kho, bhikkhu, taññeva upādānaṃ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṃ, api ca yo tattha chandarāgo taṃ tattha upādāna’’nti. ‘‘Sādhu, bhante’’ti kho so bhikkhu…pe… uttariṃ pañhaṃ apucchi –

‘‘Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā’’ti? ‘‘Siyā, bhikkhū’’ti bhagavā avoca – ‘‘idha, bhikkhu, ekaccassa evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ , evaṃviññāṇo siyaṃ anāgatamaddhāna’nti. Evaṃ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā’’ti? ‘‘Sādhu, bhante’’ti kho so bhikkhu…pe… uttariṃ pañhaṃ apucchi –

‘‘Kittāvatā nu kho, bhante, khandhānaṃ khandhādhivacana’’nti? ‘‘Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho. Yā kāci vedanā… yā kāci saññā … ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacana’’nti. ‘‘Sādhu, bhante’’ti kho so bhikkhu…pe… apucchi –

‘‘Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; ko hetu ko paccayo vedanākkhandhassa paññāpanāya; ko hetu ko paccayo saññākkhandhassa paññāpanāya; ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā’’ti? ‘‘Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu , phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṃ hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā’’ti. ‘‘Sādhu, bhante’’ti kho so bhikkhu…pe… apucchi –

‘‘Kathaṃ nu kho, bhante, sakkāyadiṭṭhi hotī’’ti? ‘‘Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi hotī’’ti. ‘‘Sādhu, bhante’’ti kho so bhikkhu…pe… apucchi –

‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī’’ti? ‘‘Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī’’ti. ‘‘Sādhu , bhante’’ti kho so bhikkhu…pe… apucchi –

‘‘Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko vedanāya… ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ rūpassa ādīnavo.

以下是完整的简体中文直译:
"比丘,这就是五取蕴:色取蕴...识取蕴。""很好,尊者。"那位比丘对世尊的话表示欢喜赞同,然后又问世尊更进一步的问题:
"尊者,这五取蕴以什么为根本?""比丘,这五取蕴以欲为根本。"..."尊者,取就是这五取蕴,还是离开五取蕴有别的取?""比丘,取不就是这五取蕴,也不是离开五取蕴有别的取,而是其中的欲贪,那就是取。""很好,尊者。"那位比丘...又问更进一步的问题:
"尊者,五取蕴中的欲贪可能有差别吗?""可能有,比丘。"世尊说:"在此,比丘,某人这样想:'未来我要有这样的色,这样的受,这样的想,这样的行,这样的识。'比丘,这就是五取蕴中欲贪的差别。""很好,尊者。"那位比丘...又问更进一步的问题:
"尊者,到什么程度称为蕴?""比丘,任何色,无论过去、未来、现在,内或外,粗或细,劣或胜,远或近,这称为色蕴。任何受...任何想...任何行...任何识,无论过去、未来、现在,内或外,粗或细,劣或胜,远或近,这称为识蕴。比丘,这就是称为蕴的程度。""很好,尊者。"那位比丘...又问:
"尊者,什么是色蕴施设的因缘?什么是受蕴施设的因缘?什么是想蕴施设的因缘?什么是行蕴施设的因缘?什么是识蕴施设的因缘?""比丘,四大种是色蕴施设的因缘。触是受蕴施设的因缘。触是想蕴施设的因缘。触是行蕴施设的因缘。名色是识蕴施设的因缘。""很好,尊者。"那位比丘...又问:
"尊者,如何有身见?""在此,比丘,无闻凡夫不见圣者,不知圣法,不善巧圣法,不修习圣法,不见善人,不知善人法,不善巧善人法,不修习善人法,视色为我,或视我有色,或视色在我中,或视我在色中;视受...想...行...识为我,或视我有识,或视识在我中,或视我在识中。比丘,这就是如何有身见。""很好,尊者。"那位比丘...又问:
"尊者,如何无身见?""在此,比丘,有闻圣弟子见圣者,知圣法,善巧圣法,善修习圣法,见善人,知善人法,善巧善人法,善修习善人法,不视色为我,不视我有色,不视色在我中,不视我在色中;不视受...想...行...识为我,不视我有识,不视识在我中,不视我在识中。比丘,这就是如何无身见。""很好,尊者。"那位比丘...又问:
"尊者,色的味是什么,过患是什么,出离是什么?受...想...行...识的味是什么,过患是什么,出离是什么?""比丘,缘色而生起乐和喜悦,这是色的味。色是无常、苦、变易法,这是色的过患。

 Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ. Yaṃ vedanaṃ paṭicca… yaṃ saññaṃ paṭicca… ye saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇa’’nti. ‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –

‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti? ‘‘Yaṃ kiñci, bhikkhu, 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti.

Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘‘iti kira bho rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā; anattakatāni kammāni kathamattānaṃ [katamattānaṃ (pī.), kammattānaṃ (syā. kaṃ. ka.)] phusissantī’’ti. Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi –

‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya. Iti kira, bho, rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Anattakatāni kammāni kathamattānaṃ phusissantīti? Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… 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…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

‘‘Dve khandhā taññeva siyaṃ, adhivacanañca hetunā;

Sakkāyena duve vuttā, assādaviññāṇakena ca;

Ete dasavidhā vuttā, hoti bhikkhu pucchāyā’’ti. dasamaṃ;

Khajjanīyavaggo aṭṭhamo.

Tassuddānaṃ –

Assādo dve samudayā, arahantehi apare dve;

Sīho khajjanī piṇḍolyaṃ, pālileyyena puṇṇamāti.

9. Theravaggo

1. Ānandasuttaṃ



以下是完整的简体中文直译:
调伏色中的欲贪、断除欲贪,这是色的出离。缘受而...缘想而...缘行而...缘识而生起乐和喜悦,这是识的味。识是无常、苦、变易法,这是识的过患。调伏识中的欲贪、断除欲贪,这是识的出离。""很好,尊者。"那位比丘对世尊的话表示欢喜赞同,然后又问世尊更进一步的问题:
"尊者,如何知、如何见,对这有识之身及外在一切相,才能没有我执、我所执、我慢随眠?""比丘,任何色,无论过去、未来、现在,内或外,粗或细,劣或胜,远或近,一切色都以正慧如实见:'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...任何识,无论过去、未来、现在,内或外,粗或细,劣或胜,远或近,一切识都以正慧如实见:'这不是我的,这不是我,这不是我的自我。'比丘,这样知、这样见,对这有识之身及外在一切相,才能没有我执、我所执、我慢随眠。"
那时,一位比丘心中生起这样的想法:"这样说来,色是无我,受...想...行...识是无我;那么无我所造的业,将如何触及自我?"那时,世尊知道那位比丘的心念,对比丘们说:
"诸比丘,这是可能的,在此某个愚人无知、被无明覆蔽、以渴爱为主的心,会认为应该超越导师的教导。'这样说来,色是无我,受...想...行...识是无我。那么无我所造的业,将如何触及自我?'诸比丘,你们在各种法中已经被我以反问引导。
"诸比丘,你们认为如何,色是常还是无常?""无常,尊者。""受...想...行...识是常还是无常?""无常,尊者。""无常者是苦还是乐?""是苦,尊者。""无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的自我'?""不适合,尊者。""因此...如是见...了知:'不受后有。'"
"两蕴即是那个,名称和因缘;
以有身两种,以味和识说;
这十种所说,比丘有问答。"第十。
嚼食品品第八。
其摄颂:
味两集两阿罗汉,狮子嚼食乞食,
波利耶与满月。
9. 长老品
1. 阿难经

83. Sāvatthinidānaṃ . Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

‘‘Puṇṇo nāma, āvuso, āyasmā mantāṇiputto [mantāniputto (ka. sī. syā. kaṃ. pī. ka.)] amhākaṃ navakānaṃ sataṃ bahūpakāro hoti. So amhe iminā ovādena ovadati – ‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya. Kiñca upādāya asmīti hoti, no anupādāya? Rūpaṃ upādāya asmīti hoti, no anupādāya. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ upādāya asmīti hoti, no anupādāya’’’.

‘‘Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno upādāya passeyya, no anupādāya; evameva kho, āvuso ānanda, rūpaṃ upādāya asmīti hoti, no anupādāya. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ upādāya asmīti hoti, no anupādāya.

‘‘Taṃ kiṃ maññasi, āvuso ānanda, ‘rūpaṃ niccaṃ vā aniccaṃ vā’’’ti? ‘Aniccaṃ, āvuso’. Vedanā… saññā … saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’ti? ‘Aniccaṃ, āvuso’. Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātīti. Puṇṇo nāma āvuso āyasmā mantāṇiputto amhākaṃ navakānaṃ sataṃ bahūpakāro hoti. So amhe iminā ovādena ovadati. Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṃ sutvā dhammo abhisamitoti. Paṭhamaṃ.

2. Tissasuttaṃ



以下是完整的简体中文直译:
83. 舍卫城因缘。在那里,尊者阿难对比丘们说:"朋友们,诸比丘。"那些比丘回答尊者阿难:"朋友。"尊者阿难如是说:
"朋友们,名叫富楼那·满慈子的尊者对我们新学者很有帮助。他以这样的教诫教导我们:'朋友阿难,由于执取而有"我是",非不执取。执取什么而有"我是",非不执取?执取色而有"我是",非不执取。执取受...想...行...识而有"我是",非不执取。'"
"'朋友阿难,就像年轻的男子或女子爱好装饰,在清净明亮的镜子中或清澈的水盆中观看自己的面容,是由于执取而看见,非不执取。同样地,朋友阿难,执取色而有"我是",非不执取。执取受...想...行...识而有"我是",非不执取。'"
"'朋友阿难,你认为如何,色是常还是无常?''无常,朋友。''受...想...行...识是常还是无常?''无常,朋友。''因此...如是见...了知:"不受后有。"'朋友们,名叫富楼那·满慈子的尊者对我们新学者很有帮助。他以这样的教诫教导我们。听了尊者富楼那·满慈子的这个法教后,我证悟了法。"第一。
2. 帝须经

84. Sāvatthinidānaṃ. Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – ‘‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti; thinamiddhañca [thīnamiddhañca (sī. syā. kaṃ. pī.)] me cittaṃ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṃ carāmi; hoti ca me dhammesu vicikicchā’’ti.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – ‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti; thinamiddhañca me cittaṃ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṃ carāmi; hoti ca me dhammesu vicikicchā’’’ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena tissaṃ bhikkhuṃ āmantehī’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā tisso tenupasaṅkami ; upasaṅkamitvā āyasmantaṃ tissaṃ etadavoca – ‘‘satthā taṃ, āvuso tissa, āmantetī’’ti. ‘‘Evamāvuso’’ti kho āyasmā tisso tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ tissaṃ bhagavā etadavoca – ‘‘saccaṃ kira tvaṃ, tissa, sambahulānaṃ bhikkhūnaṃ evamārocesi – ‘api me, āvuso, madhurakajāto viya kāyo…pe… hoti ca me dhammesu vicikicchā’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, tissa, rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ rūpe avigatarāgassa… vedanāya… saññāya… saṅkhāresu avigatarāgassa…pe… tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Evaṃ, bhante’’.

‘‘Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ viññāṇe avigatarāgassa. Taṃ kiṃ maññasi, tissa, rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ rūpe vigatarāgassa… vedanāya… saññāya… saṅkhāresu vigatarāgassa… viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ viññāṇe vigatarāgassa. Taṃ kiṃ maññasi, tissa, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Vedanā … saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.


以下是完整的简体中文直译:
84. 舍卫城因缘。那时,世尊的姨母之子尊者帝须对许多比丘这样说:"朋友们,我的身体好像变得迟钝;方向对我也不清晰;法也不能启发我;昏沉睡眠占据了我的心;我不喜欢修梵行;我对诸法也有疑惑。"
那时,许多比丘来到世尊处,向世尊礼拜后,坐在一旁。坐在一旁的那些比丘对世尊说:"尊者,世尊的姨母之子尊者帝须对许多比丘这样说:'朋友们,我的身体好像变得迟钝;方向对我也不清晰;法也不能启发我;昏沉睡眠占据了我的心;我不喜欢修梵行;我对诸法也有疑惑。'"
那时,世尊对一位比丘说:"比丘,你去,以我的名义叫帝须比丘来。""是的,尊者。"那位比丘回答世尊后,来到尊者帝须处,对尊者帝须说:"朋友帝须,导师叫你。""是的,朋友。"尊者帝须回答那位比丘后,来到世尊处,向世尊礼拜后,坐在一旁。世尊对坐在一旁的尊者帝须说:"帝须,你真的对许多比丘这样说:'朋友们,我的身体好像变得迟钝...我对诸法也有疑惑'吗?""是的,尊者。""帝须,你认为如何,对于色未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱的人,当那色变异、改变时,是否会生起忧、悲、苦、忧恼、绝望?""是的,尊者。"
"很好,很好,帝须!确实如此,帝须。对于色未离贪的...受...想...行未离贪的...那些行变异、改变时,是否会生起忧、悲、苦、忧恼、绝望?""是的,尊者。"
"很好,很好,帝须!确实如此,帝须。对于识未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱的人,当那识变异、改变时,是否会生起忧、悲、苦、忧恼、绝望?""是的,尊者。"
"很好,很好,帝须!确实如此,帝须。对于识未离贪的。帝须,你认为如何,对于色已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱的人,当那色变异、改变时,是否会生起忧、悲、苦、忧恼、绝望?""不会,尊者。"
"很好,很好,帝须!确实如此,帝须。对于色已离贪的...受...想...行已离贪的...识已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱的人,当那识变异、改变时,是否会生起忧、悲、苦、忧恼、绝望?""不会,尊者。"
"很好,很好,帝须!确实如此,帝须。对于识已离贪的。帝须,你认为如何,色是常还是无常?""无常,尊者。""受...想...行...识是常还是无常?""无常,尊者。""因此...如是见...了知:'不受后有。'"


‘‘Seyyathāpi, tissa, dve purisā – eko puriso amaggakusalo, eko puriso maggakusalo. Tamenaṃ so amaggakusalo puriso amuṃ maggakusalaṃ purisaṃ maggaṃ puccheyya. So evaṃ vadeyya – ‘ehi, bho purisa, ayaṃ maggo. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi dvedhāpathaṃ, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhāhi. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi tibbaṃ vanasaṇḍaṃ. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi mahantaṃ ninnaṃ pallalaṃ . Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi sobbhaṃ papātaṃ. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi samaṃ bhūmibhāgaṃ ramaṇīya’’’nti.

‘‘Upamā kho myāyaṃ, tissa, katā atthassa viññāpanāya. Ayaṃ cevettha attho – ‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṃ adhivacanaṃ. ‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṃ adhivacanaṃ . ‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ – micchādiṭṭhiyā…pe… micchāsamādhissa. ‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā…pe… sammāsamādhissa. ‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṃ adhivacanaṃ. ‘Mahantaṃ ninnaṃ pallala’nti kho, tissa, kāmānametaṃ adhivacanaṃ. ‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṃ adhivacanaṃ. ‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṃ adhivacanaṃ. Abhirama, tissa, abhirama, tissa! Ahamovādena ahamanuggahena ahamanusāsaniyā’’ti [ahamāmisadhammānuggahena mamovādena mamānusāsaniyāti (ka.)].

Idamavoca bhagavā. Attamano āyasmā tisso bhagavato bhāsitaṃ abhinandīti. Dutiyaṃ.

3. Yamakasuttaṃ



以下是完整的简体中文直译:
"帝须,就像有两个人 - 一个不熟悉道路,一个熟悉道路。那个不熟悉道路的人向那个熟悉道路的人问路。他会这样说:'来吧,朋友,这就是道路。沿着它走一会儿。走一会儿后,你会看到一个岔路口,在那里放弃左边的路,选择右边的路。沿着它走一会儿。走一会儿后,你会看到一片茂密的森林。沿着它走一会儿。走一会儿后,你会看到一个大沼泽。沿着它走一会儿。走一会儿后,你会看到一个深渊悬崖。沿着它走一会儿。走一会儿后,你会看到一片平坦美丽的土地。'
"帝须,我作这个比喻是为了说明意思。这里的意思是:'不熟悉道路的人',帝须,这是凡夫的代称。'熟悉道路的人',帝须,这是如来、阿罗汉、正等正觉者的代称。'岔路口',帝须,这是疑惑的代称。'左边的路',帝须,这是八邪道的代称,即:邪见...邪定。'右边的路',帝须,这是八正道的代称,即:正见...正定。'茂密的森林',帝须,这是无明的代称。'大沼泽',帝须,这是欲望的代称。'深渊悬崖',帝须,这是愤怒和绝望的代称。'平坦美丽的土地',帝须,这是涅槃的代称。欢喜吧,帝须!欢喜吧,帝须!我以教导、以帮助、以指导[支持你]。"
世尊说了这些。尊者帝须满意欢喜世尊所说。第二。
3. 双经

85. Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’ti.

Assosuṃ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’ti. Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ yamakaṃ etadavocuṃ –

‘‘Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’’ti? ‘‘Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’’ti.

‘‘Mā, āvuso yamaka, evaṃ avaca, mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṃ. Na hi bhagavā evaṃ vadeyya – ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’’ti. Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṃ pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’ti.

Yato kho te bhikkhū nāsakkhiṃsu āyasmantaṃ yamakaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavocuṃ – ‘‘yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’ti. Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodi…pe… ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ yamakaṃ etadavoca –

‘‘Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’’ti? ‘‘Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’ti.

‘‘Taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, āvuso’’. ‘‘Vedanā niccā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, āvuso’’. Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

‘‘Taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’ … ‘‘vedanaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’… ‘‘saññaṃ… saṅkhāre… viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’.

‘‘Taṃ kiṃ maññasi, āvuso yamaka, rūpasmiṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Aññatra rūpā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Vedanāya… aññatra vedanāya…pe… saññāya… aññatra saññāya… saṅkhāresu… aññatra saṅkhārehi… viññāṇasmiṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Aññatra viññāṇā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’.

‘‘Taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’.


以下是完整的简体中文直译:
85. 有一次,尊者舍利弗住在舍卫城祇树给孤独园。那时,一位名叫耶摩迦的比丘生起这样的恶见:"我如此理解世尊所教导的法,即漏尽比丘身坏命终后断灭、消失,死后不再存在。"
许多比丘听说:"据说,名叫耶摩迦的比丘生起这样的恶见:'我如此理解世尊所教导的法,即漏尽比丘身坏命终后断灭、消失,死后不再存在。'"于是那些比丘来到尊者耶摩迦处,与尊者耶摩迦互相问候。寒暄叙旧后,坐在一旁。坐在一旁的那些比丘对尊者耶摩迦说:
"朋友耶摩迦,据说你真的生起这样的恶见:'我如此理解世尊所教导的法,即漏尽比丘身坏命终后断灭、消失,死后不再存在'?""朋友们,我确实如此理解世尊所教导的法:'漏尽比丘身坏命终后断灭、消失,死后不再存在。'"
"朋友耶摩迦,不要这样说,不要诽谤世尊。诽谤世尊是不好的。世尊不会这样说:'漏尽比丘身坏命终后断灭、消失,死后不再存在。'"即使那些比丘这样对尊者耶摩迦说,尊者耶摩迦仍然坚持、执著、固守那恶见,说:"我如此理解世尊所教导的法,即漏尽比丘身坏命终后断灭、消失,死后不再存在。"
当那些比丘无法使尊者耶摩迦摆脱这恶见时,他们起身离座,来到尊者舍利弗处,对尊者舍利弗说:"朋友舍利弗,名叫耶摩迦的比丘生起这样的恶见:'我如此理解世尊所教导的法,即漏尽比丘身坏命终后断灭、消失,死后不再存在。'请尊者舍利弗出于慈悲,前往耶摩迦比丘处。"尊者舍利弗默然应允。傍晚时分,尊者舍利弗从独处起来,来到尊者耶摩迦处,与尊者耶摩迦互相问候...坐在一旁。坐在一旁的尊者舍利弗对尊者耶摩迦说:
"朋友耶摩迦,据说你真的生起这样的恶见:'我如此理解世尊所教导的法,即漏尽比丘身坏命终后断灭、消失,死后不再存在'?""朋友,我确实如此理解世尊所教导的法,即漏尽比丘身坏命终后断灭、消失,死后不再存在。"
"朋友耶摩迦,你认为如何,色是常还是无常?""无常,朋友。""受是常...想...行...识是常还是无常?""无常,朋友。""因此...如是见...了知:'不受后有。'"
"朋友耶摩迦,你认为如何,你认为色是如来吗?""不是,朋友。"..."你认为受是如来吗?""不是,朋友。"..."你认为想...行...识是如来吗?""不是,朋友。"
"朋友耶摩迦,你认为如何,你认为如来在色中吗?""不是,朋友。""你认为如来离开色吗?""不是,朋友。""你认为如来在受中...离开受...在想中...离开想...在行中...离开行...在识中吗?""不是,朋友。""你认为如来离开识吗?""不是,朋友。"
"朋友耶摩迦,你认为如何,你认为色...受...想...行...识是如来吗?""不是,朋友。"


‘‘Taṃ kiṃ maññasi, āvuso yamaka, ayaṃ so arūpī… avedano… asaññī… asaṅkhāro… aviññāṇo tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato [tathato (syā. kaṃ.)] tathāgate anupalabbhiyamāne [tathāgate anupalabbhamāne (?)], kallaṃ nu te taṃ veyyākaraṇaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’’ti?

‘‘Ahu kho me taṃ, āvuso sāriputta, pubbe aviddasuno pāpakaṃ diṭṭhigataṃ; idañca panāyasmato sāriputtassa dhammadesanaṃ sutvā tañceva pāpakaṃ diṭṭhigataṃ pahīnaṃ, dhammo ca me abhisamito’’ti.

‘‘Sace taṃ, āvuso yamaka, evaṃ puccheyyuṃ – ‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti? Evaṃ puṭṭho tvaṃ, āvuso yamaka, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, āvuso, evaṃ puccheyyuṃ – ‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti? Evaṃ puṭṭhohaṃ, āvuso, evaṃ byākareyyaṃ – ‘rūpaṃ kho, āvuso, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgataṃ. Vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgata’nti. Evaṃ puṭṭhohaṃ , āvuso, evaṃ byākareyya’’nti.

‘‘Sādhu sādhu, āvuso yamaka! Tena hāvuso, yamaka, upamaṃ te karissāmi etasseva atthassa bhiyyosomattāya ñāṇāya. Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; so ca ārakkhasampanno. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo. Tassa evamassa – ‘ayaṃ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; so ca ārakkhasampanno; nāyaṃ [na hāyaṃ (syā. kaṃ.)] sukaro pasayha jīvitā voropetuṃ. Yaṃnūnāhaṃ anupakhajja jīvitā voropeyya’nti. So taṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ vadeyya – ‘upaṭṭhaheyyaṃ taṃ, bhante’ti. Tamenaṃ so gahapati vā gahapatiputto vā upaṭṭhāpeyya. So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī. Tassa so gahapati vā gahapatiputto vā mittatopi naṃ saddaheyya [daheyya (syā. kaṃ. pī. ka.)]; suhajjatopi naṃ saddaheyya; tasmiñca vissāsaṃ āpajjeyya. Yadā kho, āvuso, tassa purisassa evamassa – ‘saṃvissattho kho myāyaṃ gahapati vā gahapatiputto vā’ti, atha naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeyya.

‘‘Taṃ kiṃ maññasi, āvuso yamaka, yadā hi so puriso amuṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ āha – ‘upaṭṭhaheyyaṃ taṃ, bhante’ti, tadāpi so vadhakova. Vadhakañca pana santaṃ na aññāsi – ‘vadhako me’ti. Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova. Vadhakañca pana santaṃ na aññāsi – ‘vadhako me’ti. Yadāpi naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova. Vadhakañca pana santaṃ na aññāsi – ‘vadhako me’’’ti. ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ’’.

‘‘So aniccaṃ rūpaṃ ‘aniccaṃ rūpa’nti yathābhūtaṃ nappajānāti. Aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti. Aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti. Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti. Aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.

‘‘Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpa’nti yathābhūtaṃ nappajānāti. Dukkhaṃ vedanaṃ… dukkhaṃ saññaṃ… dukkhe saṅkhāre… dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.


以下是完整的简体中文直译:
"朋友耶摩迦,你认为如何,你认为这无色...无受...无想...无行...无识是如来吗?""不是,朋友。""朋友耶摩迦,当你在现法中找不到真实、确定的如来时,你说'我如此理解世尊所教导的法,即漏尽比丘身坏命终后断灭、消失,死后不再存在'这样的话合适吗?"
"朋友舍利弗,我以前无知时确实有那样的恶见;但现在听了尊者舍利弗的说法后,那恶见已经断除,我已经证悟了法。"
"朋友耶摩迦,如果有人这样问你:'朋友耶摩迦,阿罗汉漏尽比丘身坏命终后会怎样?'被这样问到时,你会如何回答?""朋友,如果有人这样问我:'朋友耶摩迦,阿罗汉漏尽比丘身坏命终后会怎样?'被这样问到时,我会这样回答:'朋友,色是无常的。无常即是苦;苦即是已灭、已消失。受...想...行...识是无常的。无常即是苦;苦即是已灭、已消失。'朋友,被这样问到时,我会这样回答。"
"很好,很好,朋友耶摩迦!那么,朋友耶摩迦,我现在要给你作个比喻,使你更加了解这个道理。朋友耶摩迦,假如有一个富有、大富、多财的居士或居士子,而且他有很好的保护。有一个人想要伤害他、不利于他、使他不安、想要杀害他。他心里想:'这个居士或居士子富有、大富、多财,而且有很好的保护;不容易用强力杀害他。我不如潜入后再杀害他。'于是他来到那个居士或居士子处说:'尊者,我愿意服侍你。'那个居士或居士子就让他服侍。他就服侍,早起晚睡,听从指示,行为讨人喜欢,说话亲切。那个居士或居士子就把他当朋友信任;当亲密朋友信任;对他产生信赖。朋友,当那个人心想:'这个居士或居士子已经完全信任我了',就等他独处时,用锋利的刀杀害他。
"朋友耶摩迦,你认为如何,当那个人来到居士或居士子处说'尊者,我愿意服侍你'时,他就已经是杀人凶手了。但居士不知道'这是要杀我的人'。当他服侍,早起晚睡,听从指示,行为讨人喜欢,说话亲切时,他也是杀人凶手。但居士不知道'这是要杀我的人'。当他等居士独处时用锋利的刀杀害他时,他也是杀人凶手。但居士不知道'这是要杀我的人'。""是的,朋友。""同样地,朋友,无闻凡夫不见圣者,不知圣法,不善巧圣法,不修习圣法,不见善人,不知善人法,不善巧善人法,不修习善人法,视色为我,或视我有色,或视色在我中,或视我在色中。视受...想...行...识为我,或视我有识,或视识在我中,或视我在识中。"
"他不如实了知无常的色是'无常的色'。他不如实了知无常的受是'无常的受'。他不如实了知无常的想是'无常的想'。他不如实了知无常的行是'无常的行'。他不如实了知无常的识是'无常的识'。"
"他不如实了知苦的色是'苦的色'。他不如实了知苦的受...苦的想...苦的行...苦的识是'苦的识'。"


‘‘Anattaṃ rūpaṃ ‘anattā rūpa’nti yathābhūtaṃ nappajānāti. Anattaṃ vedanaṃ… anattaṃ saññaṃ… anatte saṅkhāre… anattaṃ viññāṇaṃ ‘anattaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.

‘‘Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpa’nti yathābhūtaṃ nappajānāti. Saṅkhataṃ vedanaṃ… saṅkhataṃ saññaṃ… saṅkhate saṅkhāre… saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇa’nti yathābhūtaṃ nappajānāti.

‘‘Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpa’nti yathābhūtaṃ nappajānāti. Vadhakaṃ vedanaṃ ‘vadhakā vedanā’ti… vadhakaṃ saññaṃ ‘vadhakā saññā’ti… vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ nappajānāti. Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.

‘‘So rūpaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti. Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṃ ahitāya dukkhāya saṃvattanti.

‘‘Sutavā ca kho, āvuso, ariyasāvako ariyānaṃ dassāvī…pe… sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ; na attani rūpaṃ, na rūpasmiṃ attānaṃ. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ attānaṃ; na attani viññāṇaṃ, na viññāṇasmiṃ attānaṃ.

‘‘So aniccaṃ rūpaṃ ‘aniccaṃ rūpa’nti yathābhūtaṃ pajānāti. Aniccaṃ vedanaṃ … aniccaṃ saññaṃ… anicce saṅkhāre … aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇa’nti yathābhūtaṃ pajānāti.

‘‘Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpa’nti yathābhūtaṃ pajānāti. Dukkhaṃ vedanaṃ… dukkhaṃ saññaṃ… dukkhe saṅkhāre… dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇa’nti yathābhūtaṃ pajānāti.

‘‘Anattaṃ rūpaṃ ‘anattā rūpa’nti yathābhūtaṃ pajānāti. Anattaṃ vedanaṃ… anattaṃ saññaṃ… anatte saṅkhāre… anattaṃ viññāṇaṃ ‘anattā viññāṇa’nti yathābhūtaṃ pajānāti.

‘‘Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpa’nti yathābhūtaṃ pajānāti. Saṅkhataṃ vedanaṃ… saṅkhataṃ saññaṃ… saṅkhate saṅkhāre… saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇa’nti yathābhūtaṃ pajānāti.

‘‘Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpa’nti yathābhūtaṃ pajānāti. Vadhakaṃ vedanaṃ… vadhakaṃ saññaṃ… vadhake saṅkhāre ‘‘vadhakā saṅkhārā’’ti yathābhūtaṃ pajānāti. Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇa’nti yathābhūtaṃ pajānāti.

‘‘So rūpaṃ na upeti, na upādiyati, nādhiṭṭhāti – ‘attā me’ti. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ na upeti, na upādiyati, nādhiṭṭhāti – ‘attā me’ti. Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṃ hitāya sukhāya saṃvattantī’’ti. ‘‘Evametaṃ, āvuso sāriputta, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato sāriputtassa dhammadesanaṃ sutvā anupādāya āsavehi cittaṃ vimutta’’nti. Tatiyaṃ.

4. Anurādhasuttaṃ



以下是完整的简体中文直译:
"他不如实了知无我的色是'无我的色'。他不如实了知无我的受...无我的想...无我的行...无我的识是'无我的识'。"
"他不如实了知有为的色是'有为的色'。他不如实了知有为的受...有为的想...有为的行...有为的识是'有为的识'。"
"他不如实了知杀手色是'杀手色'。他不如实了知杀手受是'杀手受'...杀手想是'杀手想'...杀手行是'杀手行'。他不如实了知杀手识是'杀手识'。"
"他趋向色,执取色,坚持认为'这是我的我'。他趋向受...想...行...识,执取识,坚持认为'这是我的我'。这五取蕴被他趋向、执取,长期导致不利、痛苦。"
"但是,朋友,多闻圣弟子见圣者...善巧善人法,不视色为我,不视我有色,不视色在我中,不视我在色中。不视受...想...行...识为我,不视我有识,不视识在我中,不视我在识中。"
"他如实了知无常的色是'无常的色'。他如实了知无常的受...无常的想...无常的行...无常的识是'无常的识'。"
"他如实了知苦的色是'苦的色'。他如实了知苦的受...苦的想...苦的行...苦的识是'苦的识'。"
"他如实了知无我的色是'无我的色'。他如实了知无我的受...无我的想...无我的行...无我的识是'无我的识'。"
"他如实了知有为的色是'有为的色'。他如实了知有为的受...有为的想...有为的行...有为的识是'有为的识'。"
"他如实了知杀手色是'杀手色'。他如实了知杀手受...杀手想...杀手行是'杀手行'。他如实了知杀手识是'杀手识'。"
"他不趋向色,不执取色,不坚持认为'这是我的我'。他不趋向受...想...行...识,不执取识,不坚持认为'这是我的我'。这五取蕴不被他趋向、不被执取,长期导致利益、快乐。""朋友舍利弗,确实如此,对于那些有这样的同梵行者作为慈悲者、利益者、教导者、指导者的人。现在听了尊者舍利弗的说法,我的心无取著而从诸漏解脱。"第三。
4. 阿奴罗陀经

86. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati. Atha kho sambahulā aññatitthiyā paribbājakā yena āyasmā anurādho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ – ‘‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti?

Evaṃ vutte, āyasmā anurādho te aññatitthiye paribbājake etadavoca – ‘‘yo so āvuso tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti. Evaṃ vutte, aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ – ‘‘so cāyaṃ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto’’ti. Atha kho aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.

Atha kho āyasmato anurādhassa acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi – ‘‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ. Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?

Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi. Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu …pe… maṃ etadavocuṃ – ‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti – hoti tathāgato paraṃ maraṇāti vā, na hoti… hoti ca na ca hoti, neva hoti na na hoti tathāgato paraṃ maraṇāti vā’’’ti?

Evaṃ vuttāhaṃ, bhante, te aññatitthiye paribbājake etadavocaṃ – ‘‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vāti. Evaṃ vutte, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ – ‘so cāyaṃ bhikkhu na vo bhavissati acirapabbajito thero vā pana bālo abyatto’ti. Atha kho maṃ, bhante, te aññatitthiyā paribbājakā navavādena bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu’’.

‘‘Tassa mayhaṃ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi – ‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ. Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’’ti?

‘‘Taṃ kiṃ maññasi, anurādha, 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… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’…pe… tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānāti’’.


以下是完整的简体中文直译:
86. 如是我闻。一时,世尊住在毗舍离(现在的印度比哈尔邦)大林重阁讲堂。那时,尊者阿奴罗陀住在世尊不远处的林中小屋。
当时,许多异教游行者来到尊者阿奴罗陀处,与尊者阿奴罗陀互相问候。寒暄叙旧后,坐在一旁。坐在一旁的那些异教游行者对尊者阿奴罗陀说:"朋友阿奴罗陀,那位如来、最上人、最胜人、达到最高境界者,如来在这四种情况中宣说他:'如来死后存在'或'如来死后不存在'或'如来死后既存在又不存在'或'如来死后既非存在又非不存在'。"
听到这话,尊者阿奴罗陀对那些异教游行者说:"朋友们,那位如来、最上人、最胜人、达到最高境界者,如来在这四种情况之外宣说他:'如来死后存在'或'如来死后不存在'或'如来死后既存在又不存在'或'如来死后既非存在又非不存在'。"听到这话,那些异教游行者对尊者阿奴罗陀说:"这位比丘一定是新学,出家不久,或者是愚笨无知的长老。"然后那些异教游行者以新学之说和愚者之说贬低尊者阿奴罗陀后,从座而起离去。
那些异教游行者离去不久,尊者阿奴罗陀想:"如果那些异教游行者进一步问我问题,我该如何回答才能如实表达世尊所说,不以虚妄诽谤世尊,如法解说法,使任何如法的论难不会招致呵责?"
于是尊者阿奴罗陀来到世尊处...坐在一旁。坐在一旁的尊者阿奴罗陀对世尊说:"尊者,我住在世尊不远处的林中小屋。许多异教游行者来到我处...对我说:'朋友阿奴罗陀,那位如来、最上人、最胜人、达到最高境界者,如来在这四种情况中宣说他:如来死后存在或不存在...既存在又不存在,既非存在又非不存在。'"
"尊者,听到这话,我对那些异教游行者说:'朋友们,那位如来、最上人、最胜人、达到最高境界者,如来在这四种情况之外宣说他:如来死后存在...既非存在又非不存在。'听到这话,尊者,那些异教游行者对我说:'这位比丘一定是新学,出家不久,或者是愚笨无知的长老。'然后那些异教游行者以新学之说和愚者之说贬低我后,从座而起离去。"
"尊者,那些异教游行者离去不久,我想:'如果那些异教游行者进一步问我问题,我该如何回答才能如实表达世尊所说,不以虚妄诽谤世尊,如法解说法,使任何如法的论难不会招致呵责?'"
"阿奴罗陀,你认为如何,色是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的我'?""不适合,尊者。""受...想...行...识是常还是无常?""无常,尊者。"..."因此...如是见...了知:'不受后有。'"


‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, anurādha, rūpasmiṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Aññatra rūpā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanāya…pe… aññatra vedanāya…pe… saññāya… aññatra saññāya… saṅkhāresu… aññatra saṅkhārehi… viññāṇasmiṃ… aññatra viññāṇā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ… vedanā… saññā… saṅkhārā… viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Taṃ kiṃ maññasi, anurādha, ayaṃ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṃ nu te taṃ veyyākaraṇaṃ – ‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – hoti tathāgato paraṃ maraṇāti vā… neva hoti na na hoti tathāgato paraṃ maraṇāti vā’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Sādhu sādhu, anurādha! Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodha’’nti. Catutthaṃ.

5. Vakkalisuttaṃ



以下是完整的简体中文直译:
"阿奴罗陀,你认为如何,你视色为如来吗?""不是,尊者。""你视受...想...行...识为如来吗?""不是,尊者。"
"阿奴罗陀,你认为如何,你视如来在色中吗?""不是,尊者。""你视如来离开色吗?""不是,尊者。""你视如来在受中...离开受...在想中...离开想...在行中...离开行...在识中...离开识吗?""不是,尊者。"
"阿奴罗陀,你认为如何,你视色...受...想...行...识为如来吗?""不是,尊者。"
"阿奴罗陀,你认为如何,你视这无色、无受、无想、无行、无识为如来吗?""不是,尊者。"
"阿奴罗陀,当你在现法中找不到真实、确定的如来时,你说'朋友们,那位如来、最上人、最胜人、达到最高境界者,如来在这四种情况之外宣说他:如来死后存在...既非存在又非不存在'这样的话合适吗?""不合适,尊者。"
"很好,很好,阿奴罗陀!从前和现在,我只宣说苦和苦的止息。"第四。
5. 跋迦梨经

87. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno. Atha kho āyasmā vakkali upaṭṭhāke āmantesi – ‘‘etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha – ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti. Evañca vadetha – ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu; anukampaṃ upādāyā’’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati; evañca pana vadeti – ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu; anukampaṃ upādāyā’’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami. Addasā kho āyasmā vakkali bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi [samañcosi (sī.), samañcopi (syā. kaṃ.) saṃ + dhū + ī = samadhosi]. Atha kho bhagavā āyasmantaṃ vakkaliṃ etadavoca – ‘‘alaṃ, vakkali, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni; tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ vakkaliṃ etadavoca – ‘‘kacci te, vakkali, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti? ‘‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo’’ti. ‘‘Kacci te, vakkali, na kiñci kukkuccaṃ, na koci vippaṭisāro’’ti? ‘‘Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro’’ti. ‘‘Kacci pana taṃ, vakkali, attā sīlato na upavadatī’’ti? ‘‘Na kho maṃ, bhante, attā sīlato upavadatī’’ti. ‘‘No ce kira taṃ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṃ ko ca vippaṭisāro’’ti? ‘‘Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṃ tāvatikā balamattā, yāvatāhaṃ [yāhaṃ (sī.), yāyāhaṃ (pī.)] bhagavantaṃ dassanāya upasaṅkameyya’’nti.

‘‘Alaṃ , vakkali, kiṃ te iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati so maṃ passati; yo maṃ passati so dhammaṃ passati. Dhammañhi, vakkali, passanto maṃ passati; maṃ passanto dhammaṃ passati.

‘‘Taṃ kiṃ maññasi, vakkali, 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… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… eso me attāti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.


以下是完整的简体中文直译:
87. 有一次,世尊住在王舍城(现在的印度比哈尔邦首府巴特那)竹林栗鼠feeding ground。那时,尊者跋迦梨生病、痛苦、重病,住在陶工的住处。于是尊者跋迦梨对侍者们说:"来吧,朋友们,去世尊那里;到了那里,以我的名义头面礼拜世尊双足,说:'尊者,跋迦梨比丘生病、痛苦、重病,他头面礼拜世尊双足。'然后这样说:'尊者,请世尊慈悲,前往跋迦梨比丘处。'"那些比丘回答尊者跋迦梨说:"是的,朋友。"然后去世尊那里,向世尊礼拜后,坐在一旁。坐在一旁的那些比丘对世尊说:"尊者,跋迦梨比丘生病、痛苦、重病,他头面礼拜世尊双足;他这样说:'尊者,请世尊慈悲,前往跋迦梨比丘处。'"世尊默然应允。
然后世尊穿好衣服,拿着钵和衣,前往尊者跋迦梨处。尊者跋迦梨远远地看见世尊来,看见后就想从床上起来。世尊对尊者跋迦梨说:"够了,跋迦梨,不要从床上起来。这里有准备好的座位;我将坐在那里。"世尊坐在准备好的座位上。坐下后,世尊对尊者跋迦梨说:"跋迦梨,你还能忍受吗?还能维持吗?痛苦的感受是否减轻,不增加?是否显示减轻,不增加?""尊者,我不能忍受,不能维持;剧烈的痛苦感受在增加,不减轻;显示增加,不减轻。""跋迦梨,你没有任何悔恨、后悔吗?""尊者,我确实有不少悔恨、后悔。""跋迦梨,你的自我不会因戒而责备你吗?""尊者,我的自我不会因戒而责备我。""跋迦梨,如果你的自我不会因戒而责备你,那么你有什么悔恨和后悔呢?""尊者,长久以来我想来见世尊,但我身体没有足够的力量来见世尊。"
"够了,跋迦梨,看这腐朽的身体有什么用?跋迦梨,谁见法即见我;谁见我即见法。跋迦梨,见法者即见我;见我者即见法。"
"跋迦梨,你认为如何,色是常还是无常?""无常,尊者。""无常的是苦还是乐?""苦,尊者。""对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的我'?""不适合,尊者。""受...想...行...识是常还是无常?""无常,尊者。"..."这是我的我吗?""不是,尊者。""因此...如是见...了知:'不受后有。'"


Atha kho bhagavā āyasmantaṃ vakkaliṃ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi. Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi – ‘‘etha maṃ, āvuso, mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamatha. Kathañhi nāma mādiso antaraghare kālaṃ kattabbaṃ maññeyyā’’ti? ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamiṃsu. Atha kho bhagavā tañca rattiṃ tañca divāvasesaṃ gijjhakūṭe pabbate vihāsi. Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca – ‘‘vakkali, bhante, bhikkhu vimokkhāya cetetī’’ti. Aparā devatā bhagavantaṃ etadavoca – ‘‘so hi nūna, bhante, suvimutto vimuccissatī’’ti. Idamavocuṃ tā devatāyo. Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṃ bhikkhuṃ evaṃ vadetha –

‘‘‘Suṇāvuso tvaṃ, vakkali, bhagavato vacanaṃ dvinnañca devatānaṃ. Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca – vakkali, bhante, bhikkhu vimokkhāya cetetīti. Aparā devatā bhagavantaṃ etadavoca – so hi nūna, bhante, suvimutto vimuccissatīti. Bhagavā ca taṃ, āvuso vakkali, evamāha – mā bhāyi, vakkali; mā bhāyi, vakkali! Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ vakkaliṃ etadavocuṃ – ‘‘suṇāvuso vakkali, bhagavato vacanaṃ dvinnañca devatāna’’nti.

Atha kho āyasmā vakkali upaṭṭhāke āmantesi – ‘‘etha maṃ, āvuso, mañcakā oropetha. Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṃ sotabbaṃ maññeyyā’’ti! ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakā oropesuṃ. ‘‘Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā…pe… ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca – ‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti. Aparā devatā bhagavantaṃ etadavoca – ‘so hi nūna, bhante, suvimutto vimuccissatī’ti. Bhagavā ca taṃ, āvuso vakkali, evamāha – ‘mā bhāyi, vakkali; mā bhāyi, vakkali! Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’’’ti. ‘‘Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha – ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha – ‘rūpaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Vedanā aniccā. Tāhaṃ, bhante, na kaṅkhāmi . Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Saññā… saṅkhārā aniccā. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Viññāṇaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṃsu. Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṃ āharesi.


以下是完整的简体中文直译:
然后世尊以这个教诫教诫尊者跋迦梨后,从座而起,向灵鹫山走去。尊者跋迦梨在世尊离开不久后对侍者们说:"来吧,朋友们,把我抬到床上,带我去仙人山黑石。像我这样的人怎么能想在屋内死去呢?"那些比丘回答尊者跋迦梨说:"是的,朋友。"然后把尊者跋迦梨抬到床上,带到仙人山黑石。那时世尊在灵鹫山度过那夜剩余的时间和那天。当夜深时,两位容色殊胜的天神照亮整个灵鹫山,来到世尊处...站在一旁。站在一旁的一位天神对世尊说:"尊者,跋迦梨比丘正在思考解脱。"另一位天神对世尊说:"尊者,他确实将很好地解脱。"那些天神说了这些话。说完后,向世尊礼拜,右绕后,就在那里消失了。
那夜过后,世尊召集比丘们说:"比丘们,来吧,去跋迦梨比丘那里;到了那里,对跋迦梨比丘这样说:
'朋友跋迦梨,你听世尊和两位天神的话。朋友,昨夜两位容色殊胜的天神照亮整个灵鹫山,来到世尊处;来到后,向世尊礼拜,站在一旁。朋友,站在一旁的一位天神对世尊说:尊者,跋迦梨比丘正在思考解脱。另一位天神对世尊说:尊者,他确实将很好地解脱。朋友跋迦梨,世尊对你这样说:跋迦梨,不要怕!跋迦梨,不要怕!你的死将是无罪的,你的命终将是无罪的。'"那些比丘回答世尊说:"是的,尊者。"然后去尊者跋迦梨处,对尊者跋迦梨说:"朋友跋迦梨,你听世尊和两位天神的话。"
然后尊者跋迦梨对侍者们说:"来吧,朋友们,把我从床上扶下来。像我这样的人怎么能坐在高处听世尊的教诲呢?"那些比丘回答尊者跋迦梨说:"是的,朋友。"然后把尊者跋迦梨从床上扶下来。"朋友,昨夜两位天神...站在一旁。朋友,站在一旁的一位天神对世尊说:'尊者,跋迦梨比丘正在思考解脱。'另一位天神对世尊说:'尊者,他确实将很好地解脱。'朋友跋迦梨,世尊对你这样说:'跋迦梨,不要怕!跋迦梨,不要怕!你的死将是无罪的,你的命终将是无罪的。'""那么朋友们,请以我的名义头面礼拜世尊双足,说:'尊者,跋迦梨比丘生病、痛苦、重病。他头面礼拜世尊双足。'然后这样说:'色是无常的。尊者,我对此不怀疑。我不怀疑无常即是苦。我不怀疑无常、苦、变易之法,我对此没有欲望、贪爱或爱恋。受是无常的。尊者,我对此不怀疑。我不怀疑无常即是苦。我不怀疑无常、苦、变易之法,我对此没有欲望、贪爱或爱恋。想...行是无常的。尊者,我对此不怀疑。我不怀疑无常即是苦。我不怀疑无常、苦、变易之法,我对此没有欲望、贪爱或爱恋。识是无常的。尊者,我对此不怀疑。我不怀疑无常即是苦。我不怀疑无常、苦、变易之法,我对此没有欲望、贪爱或爱恋。'"那些比丘回答尊者跋迦梨说:"是的,朋友。"然后离开。尊者跋迦梨在那些比丘离开不久后自杀了。


Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno; so bhagavato pāde sirasā vandati; evañca vadeti – ‘rūpaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Vedanā… saññā… saṅkhārā … viññāṇaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’’’ti.

Atha kho bhagavā bhikkhū āmantesi – ‘‘āyāma, bhikkhave, yena isigilipassaṃ kāḷasilā tenupasaṅkamissāma; yattha vakkalinā kulaputtena satthamāharita’’nti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena isigilipassaṃ kāḷasilā tenupasaṅkami. Addasā kho bhagavā āyasmantaṃ vakkaliṃ dūratova mañcake vivattakkhandhaṃ semānaṃ.

Tena kho pana samayena dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati adho disaṃ, gacchati anudisaṃ. Atha kho bhagavā bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, etaṃ dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ…pe… gacchati anudisa’’nti. ‘‘Evaṃ, bhante’’. ‘‘Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṃ samanvesati [samannesati (ka. sī. pī.)] – ‘kattha vakkalissa kulaputtassa viññāṇaṃ patiṭṭhita’nti? Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto’’ti. Pañcamaṃ.

6. Assajisuttaṃ



以下是完整的简体中文直译:
然后那些比丘来到世尊处,坐在一旁。坐在一旁的那些比丘对世尊说:"尊者,跋迦梨比丘生病、痛苦、重病。他头面礼拜世尊双足,这样说:'色是无常的。尊者,我对此不怀疑。我不怀疑无常即是苦。我不怀疑无常、苦、变易之法,我对此没有欲望、贪爱或爱恋。受...想...行...识是无常的。尊者,我对此不怀疑。我不怀疑无常即是苦。我不怀疑无常、苦、变易之法,我对此没有欲望、贪爱或爱恋。'"
然后世尊对比丘们说:"比丘们,来吧,我们去仙人山黑石,那里是跋迦梨善男子**的地方。"那些比丘回答世尊说:"是的,尊者。"然后世尊与众多比丘一起去仙人山黑石。世尊远远地看见尊者跋迦梨仰面躺在床上。
那时,有烟雾和黑暗向东方移动,向西方移动,向北方移动,向南方移动,向上方移动,向下方移动,向四维移动。然后世尊对比丘们说:"比丘们,你们看见那烟雾和黑暗向东方移动...向四维移动吗?""是的,尊者。""比丘们,这是恶魔波旬在寻找跋迦梨善男子的识:'跋迦梨善男子的识安住在哪里?'比丘们,跋迦梨善男子以无所依的识般涅槃了。"第五。
6. 阿说示经

88. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno. Atha kho āyasmā assaji upaṭṭhāke āmantesi – ‘‘etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha – ‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha – ‘sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato assajissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘assaji, bhante, bhikkhu ābādhiko…pe… sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā assaji tenupasaṅkami. Addasā kho āyasmā assaji bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi. Atha kho bhagavā āyasmantaṃ assajiṃ [āyasmato assajissa (pī. ka.)] etadavoca – ‘‘alaṃ, assaji, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ assajiṃ etadavoca – ‘‘kacci te, assaji, khamanīyaṃ, kacci yāpanīyaṃ…pe… paṭikkamosānaṃ paññāyati no abhikkamo’’ti?

‘‘Na me, bhante, khamanīyaṃ…pe… abhikkamosānaṃ paññāyati no paṭikkamo’’ti. ‘‘Kacci te, assaji, na kiñci kukkuccaṃ na koci vippaṭisāro’’ti? ‘‘Taggha me, bhante, anappakaṃ kukkuccaṃ anappako vippaṭisāro’’ti. ‘‘Kacci pana taṃ, assaji, attā sīlato na upavadatī’’ti? ‘‘Na kho maṃ, bhante, attā sīlato upavadatī’’ti. ‘‘No ce kira taṃ, assaji, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro’’ti? ‘‘Pubbe khvāhaṃ, bhante, gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṃ samādhiṃ nappaṭilabhāmi. Tassa mayhaṃ, bhante, taṃ samādhiṃ appaṭilabhato evaṃ hoti – ‘no cassāhaṃ parihāyāmī’’’ti. ‘‘Ye te, assaji, samaṇabrāhmaṇā samādhisārakā samādhisāmaññā tesaṃ taṃ samādhiṃ appaṭilabhataṃ evaṃ hoti – ‘no cassu mayaṃ parihāyāmā’’’ti.

‘‘Taṃ kiṃ maññasi, assaji, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… viññāṇaṃ …pe… tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātīti. So sukhaṃ ce vedanaṃ vedayati [vediyati (sī. pī.)], sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. Dukkhaṃ ce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. Adukkhamasukhaṃ ce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti…pe… ‘anabhinanditā’ti pajānāti. So sukhaṃ ce vedanaṃ vedayati , visaṃyutto naṃ vedayati; dukkhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati; adukkhamasukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati. So kāyapariyantikaṃ ce vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ ce vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

‘‘Seyyathāpi , assaji, telañca paṭicca, vaṭṭiñca paṭicca, telappadīpo jhāyeyya; tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya. Evameva kho, assaji, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī’’ti. Chaṭṭhaṃ.

7. Khemakasuttaṃ



以下是完整的简体中文直译:
88. 有一次,世尊住在王舍城(现在的印度比哈尔邦首府巴特那)竹林栗鼠feeding ground。那时,尊者阿说示生病、痛苦、重病,住在迦叶园。于是尊者阿说示对侍者们说:"来吧,朋友们,去世尊那里;到了那里,以我的名义头面礼拜世尊双足,说:'尊者,阿说示比丘生病、痛苦、重病。他头面礼拜世尊双足。'然后这样说:'尊者,请世尊慈悲,前往阿说示比丘处。'"那些比丘回答尊者阿说示说:"是的,朋友。"然后去世尊那里,向世尊礼拜后,坐在一旁。坐在一旁的那些比丘对世尊说:"尊者,阿说示比丘生病...请世尊慈悲,前往阿说示比丘处。"世尊默然应允。
然后世尊在傍晚从独处起来,前往尊者阿说示处。尊者阿说示远远地看见世尊来,看见后就想从床上起来。世尊对尊者阿说示说:"够了,阿说示,不要从床上起来。这里有准备好的座位;我将坐在那里。"世尊坐在准备好的座位上。坐下后,世尊对尊者阿说示说:"阿说示,你还能忍受吗?还能维持吗?...是否显示减轻,不增加?"
"尊者,我不能忍受...显示增加,不减轻。""阿说示,你没有任何悔恨、后悔吗?""尊者,我确实有不少悔恨、后悔。""阿说示,你的自我不会因戒而责备你吗?""尊者,我的自我不会因戒而责备我。""阿说示,如果你的自我不会因戒而责备你,那么你有什么悔恨和后悔呢?""尊者,以前我在生病时通过平静身行而安住,现在我不能获得定。尊者,因为我不能获得那个定,我想:'我不会退失吧?'""阿说示,那些以定为核心、以定为沙门法的沙门婆罗门,当他们不能获得那个定时,他们想:'我们不会退失吧?'"
"阿说示,你认为如何,色是常还是无常?""无常,尊者。"...识...因此...如是见...了知:'不受后有。'他如果感受乐受,了知'它是无常的'。了知'不执著'。了知'不欢喜'。如果感受苦受,了知'它是无常的'。了知'不执著'。了知'不欢喜'。如果感受不苦不乐受,了知'它是无常的'...了知'不欢喜'。如果他感受乐受,他不执著地感受;如果感受苦受,他不执著地感受;如果感受不苦不乐受,他不执著地感受。当他感受身体极限的感受时,他了知'我感受身体极限的感受'。当他感受生命极限的感受时,他了知'我感受生命极限的感受'。他了知'身体坏灭后,生命终止,就在此处一切感受不被欢喜而冷却'。
"阿说示,就像依靠油和灯芯,油灯会燃烧;当油和灯芯耗尽时,因为没有燃料而熄灭。同样地,阿说示,比丘当感受身体极限的感受时,他了知'我感受身体极限的感受'。当感受生命极限的感受时,他了知'我感受生命极限的感受'。他了知'身体坏灭后,生命终止,就在此处一切感受不被欢喜而冷却'。"第六。
7. 差摩迦经

89. Ekaṃ samayaṃ sambahulā therā bhikkhū kosambiyaṃ viharanti ghositārāme. Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno. Atha kho therā bhikkhū sāyanhasamayaṃ paṭisallānā vuṭṭhitā āyasmantaṃ dāsakaṃ āmantesuṃ – ‘‘ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – kacci te, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’’ti? ‘‘Evamāvuso’’ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca – ‘‘therā taṃ, āvuso khemaka, evamāhaṃsu – ‘kacci te, āvuso, khamanīyaṃ…pe… no abhikkamo’’’ti? ‘‘Na me, āvuso, khamanīyaṃ na yāpanīyaṃ…pe… abhikkamosānaṃ paññāyati no paṭikkamo’’ti.

Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – ‘‘khemako, āvuso, bhikkhu evamāha – ‘na me, āvuso, khamanīyaṃ…pe… abhikkamosānaṃ paññāyati no paṭikkamo’’’ti. ‘‘Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho . Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī’’’ti?

‘‘Evamāvuso’’ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā…pe… therā taṃ, āvuso khemaka, evamāhaṃsu – ‘‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī’’ti? ‘‘Pañcime , āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’’ti.

Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – ‘‘khemako, āvuso, bhikkhu evamāha – ‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’’’ti. ‘‘Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati. Tenahāyasmā khemako arahaṃ khīṇāsavo’’’ti.

‘‘Evamāvuso’’ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako…pe… therā taṃ, āvuso khemaka, evamāhaṃsu – ‘‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho; no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati, tenahāyasmā khemako arahaṃ khīṇāsavo’’ti. ‘‘Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi , na camhi arahaṃ khīṇāsavo; api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī’’ti.


以下是完整的简体中文直译:
89. 有一次,许多长老比丘住在拘睒弥(现在的印度北方邦阿拉哈巴德)的瞿师多园。那时,尊者差摩迦生病、痛苦、重病,住在跋陀利迦园。傍晚时分,长老比丘们从独处起来,召唤尊者陀娑迦说:"来吧,朋友陀娑迦,去差摩迦比丘那里;到了那里,对差摩迦比丘这样说:'朋友差摩迦,长老们这样问你:朋友,你还能忍受吗?还能维持吗?痛苦的感受是否减轻,不增加?是否显示减轻,不增加?'"尊者陀娑迦回答长老比丘们说:"是的,朋友们。"然后去尊者差摩迦处,对尊者差摩迦说:"朋友差摩迦,长老们这样问你:'朋友,你还能忍受吗?...不增加?'"
"朋友,我不能忍受,不能维持...显示增加,不减轻。"
然后尊者陀娑迦来到长老比丘们处,对长老比丘们说:"朋友们,差摩迦比丘这样说:'朋友,我不能忍受...显示增加,不减轻。'"
"来吧,朋友陀娑迦,去差摩迦比丘那里;到了那里,对差摩迦比丘这样说:'朋友差摩迦,长老们这样说:朋友,世尊说有五取蕴,即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。尊者差摩迦在这五取蕴中是否看到有任何我或我所?'"
尊者陀娑迦回答长老比丘们说:"是的,朋友们。"然后去尊者差摩迦处...朋友差摩迦,长老们这样说:"朋友,世尊说有五取蕴,即:色取蕴...识取蕴。尊者差摩迦在这五取蕴中是否看到有任何我或我所?"
"朋友,世尊说有五取蕴,即:色取蕴...识取蕴。朋友,我在这五取蕴中不看到有任何我或我所。"
然后尊者陀娑迦来到长老比丘们处,对长老比丘们说:"朋友们,差摩迦比丘这样说:'朋友,世尊说有五取蕴,即:色取蕴...识取蕴。朋友,我在这五取蕴中不看到有任何我或我所。'"
"来吧,朋友陀娑迦,去差摩迦比丘那里;到了那里,对差摩迦比丘这样说:'朋友差摩迦,长老们这样说:朋友,世尊说有五取蕴,即:色取蕴...识取蕴。如果尊者差摩迦在这五取蕴中不看到有任何我或我所,那么尊者差摩迦就是阿罗汉、漏尽者。'"
尊者陀娑迦回答长老比丘们说:"是的,朋友们。"然后去尊者差摩迦...朋友差摩迦,长老们这样说:"朋友,世尊说有五取蕴,即:色取蕴...识取蕴。如果尊者差摩迦在这五取蕴中不看到有任何我或我所,那么尊者差摩迦就是阿罗汉、漏尽者。"
"朋友,世尊说有五取蕴,即:色取蕴...识取蕴。朋友,我在这五取蕴中不看到有任何我或我所,但我不是阿罗汉、漏尽者;然而,朋友,我在五取蕴中有'我是'的感觉,但我不认为'这是我'。"


Atha kho āyasmā dāsako yena therā bhikkhū…pe… there bhikkhū etadavoca – ‘‘khemako, āvuso, bhikkhu evamāha – pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo; api ca me , āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī’’ti.

‘‘Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – yametaṃ, āvuso khemaka, asmīti vadesi, kimetaṃ asmīti vadesi? Rūpaṃ asmīti vadesi, aññatra rūpā asmīti vadesi, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ asmīti vadesi, aññatra viññāṇā asmīti vadesi. Yametaṃ, āvuso khemaka, asmīti vadesi. Kimetaṃ asmīti vadesī’’’ti?

‘‘Evamāvuso’’ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca – therā taṃ, āvuso khemaka, evamāhaṃsu – ‘‘yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi? Rūpaṃ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi? Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi? Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi’’ti? ‘‘Alaṃ, āvuso dāsaka, kiṃ imāya sandhāvanikāya! Āharāvuso, daṇḍaṃ; ahameva yena therā bhikkhū tenupasaṅkamissāmī’’ti.

Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ khemakaṃ therā bhikkhū etadavocuṃ – ‘‘yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi? Rūpaṃ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi? Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi? Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesī’’ti? ‘‘Na khvāhaṃ, āvuso, rūpaṃ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi’’.

‘‘Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho. Yo nu kho evaṃ vadeyya – ‘pattassa gandho’ti vā ‘vaṇṇassa [vaṇḍassa (katthaci)] gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Yathā kathaṃ, panāvuso, sammā byākaramāno byākareyyā’’ti? ‘‘‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā’’ti. ‘‘Evameva khvāhaṃ, āvuso, na rūpaṃ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi’’.

‘‘Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti – ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati – iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchati.


以下是完整的简体中文直译:
然后尊者陀娑迦来到长老比丘们处...对长老比丘们说:"朋友们,差摩迦比丘这样说:'朋友,世尊说有五取蕴,即:色取蕴...识取蕴。朋友,我在这五取蕴中不看到有任何我或我所,但我不是阿罗汉、漏尽者;然而,朋友,我在五取蕴中有'我是'的感觉,但我不认为'这是我'。'"
"来吧,朋友陀娑迦,去差摩迦比丘那里;到了那里,对差摩迦比丘这样说:'朋友差摩迦,长老们这样问你:朋友差摩迦,你说的这个'我是',你说的是什么'我是'?你说色是'我是',还是说离开色有'我是'?你说受...想...行...识是'我是',还是说离开识有'我是'?朋友差摩迦,你说的这个'我是',你说的是什么'我是'?'"
尊者陀娑迦回答长老比丘们说:"是的,朋友们。"然后去尊者差摩迦处,对尊者差摩迦说:朋友差摩迦,长老们这样问你:"朋友差摩迦,你说的这个'我是',你说的是什么'我是'?你说色是'我是',还是说离开色有'我是'?你说受...想...行...识是'我是',还是说离开识有'我是'?朋友差摩迦,你说的这个'我是',你说的是什么'我是'?""够了,朋友陀娑迦,何必这样来回奔波!朋友,拿根拐杖来;我自己去长老比丘们那里。"
然后尊者差摩迦拄着拐杖来到长老比丘们处;到了那里,与长老比丘们互相问候。寒暄完毕,坐在一旁。长老比丘们对坐在一旁的尊者差摩迦说:"朋友差摩迦,你说的这个'我是',你说的是什么'我是'?你说色是'我是',还是说离开色有'我是'?你说受...想...行...识是'我是',还是说离开识有'我是'?朋友差摩迦,你说的这个'我是',你说的是什么'我是'?""朋友们,我不说色是'我是';我也不说离开色有'我是'。我不说受...想...行...识是'我是';我也不说离开识有'我是'。然而,朋友们,我在五取蕴中有'我是'的感觉,但我不认为'这是我'。"
"朋友们,就像青莲花、红莲花或白莲花的香气。如果有人说'这是叶子的香气'或'这是颜色的香气'或'这是花蕊的香气',他说得对吗?""不对,朋友。""那么,朋友,怎么说才对呢?""朋友,说'这是花的香气'才是正确的说法。""同样地,朋友们,我不说色是'我是';我也不说离开色有'我是'。我不说受...想...行...识是'我是';我也不说离开识有'我是'。然而,朋友们,我在五取蕴中有'我是'的感觉,但我不认为'这是我'。"
"朋友,虽然圣弟子已断除五下分结,但他仍有'在五取蕴中潜在的我是慢、我是欲、我是随眠未根除'。他之后住于观察五取蕴的生灭:'这是色,这是色的生起,这是色的消失;这是受...这是想...这是行...这是识,这是识的生起,这是识的消失。'当他如此住于观察五取蕴的生灭时,他在五取蕴中潜在的'我是'慢,'我是'欲,'我是'随眠未根除者,也会被根除。


‘‘Seyyathāpi , āvuso, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ. Tamenaṃ sāmikā rajakassa anupadajjuṃ. Tamenaṃ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti. Kiñcāpi taṃ hoti vatthaṃ parisuddhaṃ pariyodātaṃ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato. Tamenaṃ rajako sāmikānaṃ deti. Tamenaṃ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti. Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṃ gacchati. Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati. ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchatī’’ti.

Evaṃ vutte, therā bhikkhū āyasmantaṃ khemakaṃ etadavocuṃ – ‘‘na kho [na kho pana (ka.)] mayaṃ āyasmantaṃ khemakaṃ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṃ vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Tayidaṃ āyasmatā khemakena tassa bhagavato sāsanaṃ vitthārena ācikkhitaṃ desitaṃ paññāpitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ uttānīkata’’nti.

Idamavoca āyasmā khemako. Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṃ abhinanduṃ. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu, āyasmato khemakassa cāti. Sattamaṃ.

8. Channasuttaṃ



以下是完整的简体中文直译:
"朋友们,就像一块脏污的、沾满污垢的布。主人把它交给洗衣工。洗衣工用碱粉或灰或牛粪揉搓它,然后用清水冲洗。虽然那块布变得干净、洁白,但仍有未除去的碱粉味、灰味或牛粪味潜在。洗衣工把它还给主人。主人把它放在香薰过的盒子里。那未除去的碱粉味、灰味或牛粪味也会被消除。同样地,朋友们,虽然圣**已断除五下分结,但他仍有'在五取蕴中潜在的我是慢、我是欲、我是随眠未根除'。他之后住于观察五取蕴的生灭:'这是色,这是色的生起,这是色的消失;这是受...这是想...这是行...这是识,这是识的生起,这是识的消失。'当他如此住于观察五取蕴的生灭时,他在五取蕴中潜在的'我是'慢,'我是'欲,'我是'随眠未根除者,也会被根除。"
说到这里,长老比丘们对尊者差摩迦说:"我们问尊者差摩迦并不是想要困扰你,而是因为尊者差摩迦能够详细地解释、宣说、阐明、建立、开显、分别、阐述世尊的教导。尊者差摩迦已经详细地解释、宣说、阐明、建立、开显、分别、阐述了世尊的教导。"
这是尊者差摩迦所说。长老比丘们满意欢喜尊者差摩迦的话。当这个解说被说出时,约六十位长老比丘的心无取著而从诸漏解脱,尊者差摩迦也是如此。第七。
8. 阐那经

90. Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā channo sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ [apāpuraṇaṃ (sī. syā. kaṃ.)] ādāya vihārena vihāraṃ upasaṅkamitvā there bhikkhū etadavoca – ‘‘ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ, yathāhaṃ dhammaṃ passeyya’’nti.

Evaṃ vutte, therā bhikkhū āyasmantaṃ channaṃ etadavocuṃ – ‘‘rūpaṃ kho, āvuso channa, aniccaṃ; vedanā aniccā; saññā aniccā; saṅkhārā aniccā; viññāṇaṃ aniccaṃ. Rūpaṃ anattā; vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā; sabbe dhammā anattā’’ti.

Atha kho āyasmato channassa etadahosi – ‘‘mayhampi kho etaṃ evaṃ [mayhampi kho evaṃ (syā. kaṃ.)] hoti – ‘rūpaṃ aniccaṃ, vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; rūpaṃ anattā, vedanā … saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṃ uppajjati; paccudāvattati mānasaṃ – ‘atha ko carahi me attā’ti ? Na kho panevaṃ dhammaṃ passato hoti. Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyya’’nti.

Atha kho āyasmato channassa etadahosi – ‘‘ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositārāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ; atthi ca me āyasmante ānande tāvatikā vissaṭṭhi [vissatthi (?)]. Yaṃnūnāhaṃ yenāyasmā ānando tenupasaṅkameyya’’nti. Atha kho āyasmā channo senāsanaṃ saṃsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi…pe… ekamantaṃ nisinno kho āyasmā channo āyasmantaṃ ānandaṃ etadavoca –

‘‘Ekamidāhaṃ , āvuso ānanda, samayaṃ bārāṇasiyaṃ viharāmi isipatane migadāye. Atha khvāhaṃ, āvuso, sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamiṃ; upasaṅkamitvā there bhikkhū etadavocaṃ – ‘ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyya’nti. Evaṃ vutte maṃ, āvuso, therā bhikkhū etadavocuṃ – ‘rūpaṃ kho, āvuso channa, aniccaṃ; vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; rūpaṃ anattā…pe… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’’’ti.

‘‘Tassa mayhaṃ, āvuso, etadahosi – ‘mayhampi kho etaṃ evaṃ hoti – rūpaṃ aniccaṃ…pe… viññāṇaṃ aniccaṃ, rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṃ uppajjati; paccudāvattati mānasaṃ – ‘atha ko carahi me attā’ti? Na kho panevaṃ dhammaṃ passato hoti. Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyanti!

‘‘Tassa mayhaṃ, āvuso, etadahosi – ‘ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositarāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ. Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. Yaṃnūnāhaṃ yenāyasmā ānando tenupasaṅkameyya’nti. Ovadatu maṃ, āyasmā ānando; anusāsatu maṃ, āyasmā ānando; karotu me, āyasmā ānando dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyya’’nti.


以下是完整的简体中文直译:
90. 有一次,许多长老比丘住在波罗奈(现在的印度北方邦瓦拉纳西)的仙人落处鹿野苑。那时,尊者阐那在傍晚从独处起来,拿着钥匙,从一个住处到另一个住处,对长老比丘们说:"愿长老们教导我,愿长老们指导我,愿长老们为我说法,使我能见法。"
长老比丘们对尊者阐那这样说:"朋友阐那,色是无常的;受是无常的;想是无常的;行是无常的;识是无常的。色是无我的;受...想...行...识是无我的。一切行无常;一切法无我。"
然后尊者阐那想:"我也这样认为:'色是无常的,受...想...行...识是无常的;色是无我的,受...想...行...识是无我的。一切行无常,一切法无我。'然而,我的心对一切行的平息、一切依的舍离、爱的灭尽、离贪、灭、涅槃不趋向、不信解、不安住、不决定。恐惧和执取生起;我的心退缩:'那么,谁是我的我呢?'但是这样见法的人是不对的。谁能为我如此说法,使我能见法呢?"
然后尊者阐那想:"这位尊者阿难住在拘睒弥(现在的印度北方邦阿拉哈巴德)的瞿师多园,他不仅被导师赞叹,也被有智慧的同梵行者尊重。尊者阿难能为我如此说法,使我能见法;我对尊者阿难也有那么多的信任。我何不去尊者阿难那里呢?"于是尊者阐那整理住处,拿着衣钵,向拘睒弥的瞿师多园尊者阿难处走去;到了那里,与尊者阿难互相问候...坐在一旁。坐在一旁的尊者阐那对尊者阿难说:
"朋友阿难,有一次我住在波罗奈的仙人落处鹿野苑。朋友,那时我在傍晚从独处起来,拿着钥匙,从一个住处到另一个住处,对长老比丘们说:'愿长老们教导我,愿长老们指导我,愿长老们为我说法,使我能见法。'朋友,长老比丘们对我这样说:'朋友阐那,色是无常的;受...想...行...识是无常的;色是无我的...识是无我的。一切行无常,一切法无我。'"
"朋友,我想:'我也这样认为:色是无常的...识是无常的,色是无我的,受...想...行...识是无我的。一切行无常,一切法无我。'然而,我的心对一切行的平息、一切依的舍离、爱的灭尽、离贪、灭、涅槃不趋向、不信解、不安住、不决定。恐惧和执取生起;我的心退缩:'那么,谁是我的我呢?'但是这样见法的人是不对的。谁能为我如此说法,使我能见法呢?"
"朋友,我想:'这位尊者阿难住在拘睒弥的瞿师多园,他不仅被导师赞叹,也被有智慧的同梵行者尊重。尊者阿难能为我如此说法,使我能见法;我对尊者阿难也有那么多的信任。我何不去尊者阿难那里呢?'愿尊者阿难教导我;愿尊者阿难指导我;愿尊者阿难为我说法,使我能见法。"


‘‘Ettakenapi mayaṃ āyasmato channassa attamanā api nāma taṃ [attamanā abhiraddhā, taṃ (sī. syā. kaṃ.)] āyasmā channo āvi akāsi khīlaṃ chindi [pabhindi (sī. syā. kaṃ. pī.)]. Odahāvuso, channa , sotaṃ; bhabbosi [bhabbo tvaṃ (ka.)] dhammaṃ viññātu’’nti. Atha kho āyasmato channassa tāvatakeneva [tāvadeva (sī.)] uḷāraṃ pītipāmojjaṃ uppajji – ‘‘bhabbo kirasmi dhammaṃ viññātu’’nti.

‘‘Sammukhā metaṃ, āvuso channa, bhagavato sutaṃ, sammukhā ca paṭiggahitaṃ kaccānagottaṃ bhikkhuṃ ovadantassa – 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 khvāyaṃ, kaccāna, loko yebhuyyena taṃ cāyaṃ upayupādānaṃ cetaso adhiṭṭhānābhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti. Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatīti na kaṅkhati na vicikicchati. Aparappaccayā ñāṇamevassa ettha hoti. Ettāvatā kho, kaccāna, sammādiṭṭhi hoti. Sabbamatthīti kho, kaccāna, ayameko anto. Sabbaṃ natthīti 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…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

‘‘Evametaṃ, āvuso ānanda, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato ānandassa dhammadesanaṃ sutvā dhammo abhisamito’’ti. Aṭṭhamaṃ.

9. Rāhulasuttaṃ

91. Sāvatthinidānaṃ . Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti?

‘‘Yaṃ kiñci, rāhula, 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā … yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā…pe… sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti. Navamaṃ.

10. Dutiyarāhulasuttaṃ

92. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimutta’’nti? ‘‘Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Evaṃ kho, rāhula , jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimutta’’nti. Dasamaṃ.

Theravaggo navamo.

Tassuddānaṃ –

Ānando tisso yamako, anurādho ca vakkali;

Assaji khemako channo, rāhulā apare duve.

10. Pupphavaggo

1. Nadīsuttaṃ



以下是完整的简体中文直译:
"仅仅这样,我们就对尊者阐那感到满意,尊者阐那公开了这个,切断了障碍。朋友阐那,倾听吧;你有能力了知法。"然后尊者阐那立即生起强烈的喜悦:"原来我有能力了知法。"
"朋友阐那,我亲自从世尊那里听到,亲自领受教导迦旃延比丘的话:'迦旃延,这个世界大多依赖于二边,即有和无。迦旃延,对于如实正慧地见到世间集起的人来说,世间的无不存在。迦旃延,对于如实正慧地见到世间灭的人来说,世间的有不存在。迦旃延,这个世界大多被趋向、执取、固执、束缚。但是,对于不趋向、不执取、不固执、不认为"这是我的我"的人来说,他知道:只有苦生起,只有苦灭去。他不怀疑,不犹豫。在这里,他的知见不依赖他人。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,如来不落入这两个极端,而是以中道说法:缘无明有行;缘行有识...如是这整个苦蕴的集起。但是,以无明的无余离贪、灭,则行灭...如是这整个苦蕴的灭。'"
"朋友阿难,确实如此,对于有这样的同梵行者作为怜悯者、利益者、教导者、指导者的人来说。听了尊者阿难的这个法教后,我已经通达了法。"第八。
9. 罗睺罗经
91. 舍卫城因缘。那时,尊者罗睺罗来到世尊处;来到后...坐在一旁。坐在一旁的尊者罗睺罗对世尊说:"尊者,如何知、如何见,在这个有识的身体里和外在的一切相中,不会有我执、我所执、我慢随眠?"
"罗睺罗,任何色,无论是过去、未来、现在的,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切色,'这不是我的,这不是我,这不是我的我',应当如此以正慧如实地看见。任何受...任何想...任何行...任何识,无论是过去、未来、现在的,内在的或外在的...一切识,'这不是我的,这不是我,这不是我的我',应当如此以正慧如实地看见。罗睺罗,这样知、这样见,在这个有识的身体里和外在的一切相中,就不会有我执、我所执、我慢随眠。"第九。
10. 第二罗睺罗经
92. 舍卫城因缘。坐在一旁的尊者罗睺罗对世尊说:"尊者,如何知、如何见,在这个有识的身体里和外在的一切相中,心离开我执、我所执、我慢,超越种种,平静,善解脱?"
"罗睺罗,任何色,无论是过去、未来、现在的,内在的或外在的...远的或近的,一切色,'这不是我的,这不是我,这不是我的我',如此以正慧如实地见后,无取著而解脱。任何受...任何想...任何行...任何识,无论是过去、未来、现在的,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切识,'这不是我的,这不是我,这不是我的我',如此以正慧如实地见后,无取著而解脱。罗睺罗,这样知、这样见,在这个有识的身体里和外在的一切相中,心离开我执、我所执、我慢,超越种种,平静,善解脱。"第十。
长老品第九。
其摘要:
阿难、底沙、耶摩迦、阿奴罗陀和跋迦梨;
阿说示、差摩迦、阐那、罗睺罗后两经。
10. 花品
1. 河经

93. Sāvatthinidānaṃ . ‘‘Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu [ubhato tīre (sī.), ubhato tīresu (syā. kaṃ.)] kāsā cepi jātā assu, te naṃ ajjholambeyyuṃ; kusā cepi jātā assu, te naṃ ajjholambeyyuṃ; pabbajā [babbajā (sī. pī.)] cepi jātā assu, te naṃ ajjholambeyyuṃ; bīraṇā cepi jātā assu, te naṃ ajjholambeyyuṃ; rukkhā cepi jātā assu, te naṃ ajjholambeyyuṃ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṃ . So tatonidānaṃ anayabyasanaṃ āpajjeyya. Evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ palujjati. So tatonidānaṃ anayabyasanaṃ āpajjati. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ ; attani vā viññāṇaṃ , viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ palujjati. So tatonidānaṃ anayabyasanaṃ āpajjati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’. ‘‘Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Paṭhamaṃ.

2. Pupphasuttaṃ



以下是完整的简体中文直译:
93. 舍卫城因缘。"比丘们,就像一条山间的河流,水流湍急,奔流远方。如果在它两岸生长了茅草,它们会垂覆河面;如果生长了芦苇,它们会垂覆河面;如果生长了芦草,它们会垂覆河面;如果生长了毕拉那草,它们会垂覆河面;如果生长了树木,它们会垂覆河面。如果一个人被水流冲走,抓住茅草,它们会断裂。他因此会遭遇不幸和灾难。如果他抓住芦苇,抓住芦草,抓住毕拉那草,抓住树木,它们会断裂。他因此会遭遇不幸和灾难。同样地,比丘们,无闻凡夫不见圣者,不知圣法,不善巧于圣法,不受训于圣法,不见善人,不知善人法,不善巧于善人法,不受训于善人法,他视色为我,或视我为有色,或视色在我中,或视我在色中。他的那个色会坏灭。他因此会遭遇不幸和灾难。他视受...想...行...识为我,或视我为有识,或视识在我中,或视我在识中。他的那个识会坏灭。他因此会遭遇不幸和灾难。比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"
"因此...如是见...了知:'不受后有。'"第一。
2. 花经

94. Sāvatthinidānaṃ. ‘‘Nāhaṃ, bhikkhave, lokena vivadāmi, lokova mayā vivadati. Na, bhikkhave, dhammavādī kenaci lokasmiṃ vivadati. Yaṃ, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘natthī’ti vadāmi. Yaṃ, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘atthī’ti vadāmi’’.

‘‘Kiñca, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘natthī’ti vadāmi? Rūpaṃ , bhikkhave, niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi. Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi. Idaṃ kho, bhikkhave, natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi’’.

‘‘Kiñca, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘atthī’ti vadāmi? Rūpaṃ, bhikkhave, aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi. Vedanā aniccā…pe… viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi. Idaṃ kho, bhikkhave, atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi’’.

‘‘Atthi, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti; abhisambujjhitvā abhisametvā taṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

‘‘Kiñca , bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti? Rūpaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

‘‘Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi! Vedanā, bhikkhave, loke lokadhammo…pe… saññā, bhikkhave… saṅkhārā, bhikkhave… viññāṇaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

‘‘Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi!

‘‘Seyyathāpi, bhikkhave, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma ṭhāti [tiṭṭhantaṃ (ka.)] anupalittaṃ udakena; evameva kho, bhikkhave, tathāgato loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharati anupalitto lokenā’’ti. Dutiyaṃ.

3. Pheṇapiṇḍūpamasuttaṃ



以下是完整的简体中文直译:
94. 舍卫城因缘。"比丘们,我不与世间争论,而是世间与我争论。比丘们,说法者不与世间上的任何人争论。比丘们,凡是世间智者认为不存在的,我也说'不存在'。比丘们,凡是世间智者认为存在的,我也说'存在'。"
"比丘们,什么是世间智者认为不存在的,我也说'不存在'?比丘们,色是常、坚固、永恒、不变易法,这是世间智者认为不存在的;我也说'不存在'。受...想...行...识是常、坚固、永恒、不变易法,这是世间智者认为不存在的;我也说'不存在'。比丘们,这就是世间智者认为不存在的,我也说'不存在'。"
"比丘们,什么是世间智者认为存在的,我也说'存在'?比丘们,色是无常、苦、变易法,这是世间智者认为存在的;我也说'存在'。受是无常...识是无常、苦、变易法,这是世间智者认为存在的;我也说'存在'。比丘们,这就是世间智者认为存在的,我也说'存在'。"
"比丘们,有世间法在世间,如来对此觉悟、通达;觉悟、通达后,他解说、教导、安立、建立、开显、分别、显明。"
"比丘们,什么是世间法在世间,如来对此觉悟、通达,觉悟、通达后,解说、教导、安立、建立、开显、分别、显明?比丘们,色是世间法在世间,如来对此觉悟、通达。觉悟、通达后,他解说、教导、安立、建立、开显、分别、显明。"
"比丘们,当如来如此解说、教导、安立、建立、开显、分别、显明时,如果有人不知不见,比丘们,我能对那个愚痴凡夫、盲目、无眼、不知、不见的人做什么呢!比丘们,受是世间法...想是...行是...识是世间法在世间,如来对此觉悟、通达。觉悟、通达后,他解说、教导、安立、建立、开显、分别、显明。"
"比丘们,当如来如此解说、教导、安立、建立、开显、分别、显明时,如果有人不知不见,比丘们,我能对那个愚痴凡夫、盲目、无眼、不知、不见的人做什么呢!"
"比丘们,就像青莲花、红莲花或白莲花生于水中、长于水中,超出水面而立,不被水沾湿。同样地,比丘们,如来生于世间、长于世间,超越世间而住,不被世间所染。"第二。
3. 泡沫喻经

95. Ekaṃ samayaṃ bhagavā ayujjhāyaṃ [ayojjhāyaṃ (sī. pī.)] viharati gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi –

‘‘Seyyathāpi, bhikkhave, ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro? Evameva kho, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati , tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro?

‘‘Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṃ [udakabubbuḷaṃ (sī. pī.)] uppajjati ceva nirujjhati ca. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro? Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā…pe… yā dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, vedanāya sāro?

‘‘Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya…pe… kiñhi siyā, bhikkhave, marīcikāya sāro? Evameva kho, bhikkhave, yā kāci saññā…pe….

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ [akukkajātaṃ (ka. sī. pī.), akusajātaṃ (ka. sī.), akukkujakajātaṃ (ka.)]. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tassa pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ! Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro? Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā…pe… ye dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro?

‘‘Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe [cātummahāpathe (sī. syā. kaṃ. pī.)] māyaṃ vidaṃseyya. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro? Evameva kho, bhikkhave, yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro?

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti…pe… nāparaṃ itthattāyāti pajānāti’’.


以下是完整的简体中文直译:
95. 有一次,世尊住在阿瑜阇(现在的印度北方邦阿约提亚)恒河岸边。在那里,世尊对比丘们说:
"比丘们,就像这恒河会带来一大团泡沫。有眼的人会看它、观察它、如理思维它。当他看它、观察它、如理思维它时,它会显得空虚、虚幻、无实质。比丘们,泡沫中能有什么实质呢?同样地,比丘们,任何色,无论是过去、未来、现在的...远的或近的,比丘看它、观察它、如理思维它。当他看它、观察它、如理思维它时,它会显得空虚、虚幻、无实质。比丘们,色中能有什么实质呢?
比丘们,就像在秋天,当天空下着大雨滴时,水面上会生起又消失水泡。有眼的人会看它、观察它、如理思维它。当他看它、观察它、如理思维它时,它会显得空虚、虚幻、无实质。比丘们,水泡中能有什么实质呢?同样地,比丘们,任何受,无论是过去、未来、现在的...远的或近的,比丘看它、观察它、如理思维它。当他看它、观察它、如理思维它时,它会显得空虚、虚幻、无实质。比丘们,受中能有什么实质呢?
比丘们,就像在夏季的最后一个月,正午时分,会出现蜃景。有眼的人会看它、观察它、如理思维它。当他看它、观察它、如理思维它时,它会显得空虚、虚幻、无实质。比丘们,蜃景中能有什么实质呢?同样地,比丘们,任何想...
比丘们,就像一个寻求实木的人,带着锋利的斧头进入森林。他在那里看到一棵高大的芭蕉树,笔直、新鲜、未生枝节。他砍断它的根部;砍断根部后,砍断顶部;砍断顶部后,剥开叶鞘。当他剥开叶鞘时,连纤维都找不到,更不用说实心了!有眼的人会看它、观察它、如理思维它。当他看它、观察它、如理思维它时,它会显得空虚、虚幻、无实质。比丘们,芭蕉树干中能有什么实质呢?同样地,比丘们,任何行,无论是过去、未来、现在的...远的或近的,比丘看它、观察它、如理思维它。当他看它、观察它、如理思维它时,它会显得空虚、虚幻、无实质。比丘们,行中能有什么实质呢?
比丘们,就像魔术师或魔术师的学徒在十字路口表演魔术。有眼的人会看它、观察它、如理思维它。当他看它、观察它、如理思维它时,它会显得空虚、虚幻、无实质。比丘们,魔术中能有什么实质呢?同样地,比丘们,任何识,无论是过去、未来、现在的...远的或近的,比丘看它、观察它、如理思维它。当他看它、观察它、如理思维它时,它会显得空虚、虚幻、无实质。比丘们,识中能有什么实质呢?
比丘们,如是见时,多闻圣弟子厌离色,厌离受...想...行...厌离识。由厌离而离贪;由离贪而解脱。当解脱时,有'已解脱'的智...了知:'不受后有。


Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

‘‘Pheṇapiṇḍūpamaṃ rūpaṃ, vedanā bubbuḷūpamā [bubbulūpamā (sī.), pubbuḷopamā (ka.)];

Marīcikūpamā saññā, saṅkhārā kadalūpamā;

Māyūpamañca viññāṇaṃ, desitādiccabandhunā.

‘‘Yathā yathā nijjhāyati, yoniso upaparikkhati;

Rittakaṃ tucchakaṃ hoti, yo naṃ passati yoniso.

‘‘Imañca kāyaṃ ārabbha, bhūripaññena desitaṃ;

Pahānaṃ tiṇṇaṃ dhammānaṃ, rūpaṃ passatha [passetha (sī.)] chaḍḍitaṃ.

‘‘Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

Apaviddho [apaviṭṭho (syā. kaṃ.)] tadā seti, parabhattaṃ acetanaṃ.

‘‘Etādisāyaṃ santāno, māyāyaṃ bālalāpinī;

Vadhako esa akkhāto, sāro ettha na vijjati.

‘‘Evaṃ khandhe avekkheyya, bhikkhu āraddhavīriyo;

Divā vā yadi vā rattiṃ, sampajāno paṭissato.

‘‘Jaheyya sabbasaṃyogaṃ, kareyya saraṇattano;

Careyyādittasīsova, patthayaṃ accutaṃ pada’’nti. tatiyaṃ;

4. Gomayapiṇḍasuttaṃ

96. Sāvatthinidānaṃ . Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci saññā yā saññā…pe… atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti? Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti? ‘‘Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā… kāci saññā… keci saṅkhārā… kiñci viññāṇaṃ , yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti.

Atha kho bhagavā parittaṃ gomayapiṇḍaṃ pāṇinā gahetvā taṃ bhikkhuṃ etadavoca – ‘‘ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

‘‘Bhūtapubbāhaṃ, bhikkhu, rājā ahosiṃ khattiyo muddhāvasitto. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītinagarasahassāni ahesuṃ kusāvatī rājadhānippamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipāsādasahassāni ahesuṃ dhammapāsādappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikūṭāgārasahassāni ahesuṃ mahābyūhakūṭāgārappamukhāni [mahāviyūhakūṭāgārappamukhāni (dī. ni. 

以下是完整的简体中文直译:
世尊说了这些。说完这些后,善逝、导师又说了以下内容:
"色如泡沫团,受如水上泡;
想如蜃景幻,行如芭蕉树;
识如幻术现,日种亲所说。
如何如理观,如何细思维;
空虚且无实,如理见此者。
关于此身体,广慧者所说;
舍弃三法后,见色被抛弃。
寿暖及意识,当舍离此身;
弃置于地上,无知他食物。
如是相续流,此幻愚人语;
称之为杀者,此中无实质。
比丘应如是,精进观诸蕴;
无论昼与夜,正知且正念。
应断一切结,为己作归依;
如头上着火,欲求不死处。"第三。
4. 牛粪团经
96. 舍卫城因缘。坐在一旁的那位比丘对世尊说:"尊者,是否有任何色是常、坚固、永恒、不变易法,将永远如是存在?尊者,是否有任何受是常、坚固、永恒、不变易法,将永远如是存在?尊者,是否有任何想...尊者,是否有任何行是常、坚固、永恒、不变易法,将永远如是存在?尊者,是否有任何识是常、坚固、永恒、不变易法,将永远如是存在?"
"比丘,没有任何色是常、坚固、永恒、不变易法,将永远如是存在。比丘,没有任何受...任何想...任何行...任何识是常、坚固、永恒、不变易法,将永远如是存在。"
然后,世尊用手拿起一小团牛粪,对那位比丘说:"比丘,即使这么小的自体获得也不是常、坚固、永恒、不变易法,将永远如是存在。比丘,如果有这么小的自体获得是常、坚固、永恒、不变易法,这梵行生活就不会被认为是为了正确地灭苦。比丘,正因为即使这么小的自体获得也不是常、坚固、永恒、不变易法,所以这梵行生活被认为是为了正确地灭苦。"
"比丘,过去我曾是一位灌顶刹帝利王。比丘,当我是灌顶刹帝利王时,我有八万四千座城市,以拘舍婆提王城为首。比丘,当我是灌顶刹帝利王时,我有八万四千座宫殿,以法殿为首。比丘,当我是灌顶刹帝利王时,我有八万四千座高楼,以大庄严楼为首。

2.263)]. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṃ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni [kādalimigapavarapaccattharaṇāni (sī.)] sauttaracchadāni ubhatolohitakūpadhānāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītināgasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītiassasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītirathasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītimaṇisahassāni ahesuṃ maṇiratanappamukhāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītiitthisahassāni ahesuṃ subhaddādevippamukhāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītikhattiyasahassāni ahesuṃ anuyantāni pariṇāyakaratanappamukhāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītidhenusahassāni ahesuṃ dukūlasandanāni kaṃsūpadhāraṇāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītivatthakoṭisahassāni ahesuṃ khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītithālipākasahassāni ahesuṃ; sāyaṃ pātaṃ bhattābhihāro abhihariyittha.

‘‘Tesaṃ kho pana, bhikkhu, caturāsītiyā nagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti yamahaṃ tena samayena ajjhāvasāmi – kusāvatī rājadhānī. Tesaṃ kho pana, bhikkhu, caturāsītiyā pāsādasahassānaṃ ekoyeva so pāsādo hoti yamahaṃ tena samayena ajjhāvasāmi – dhammo pāsādo. Tesaṃ kho pana, bhikkhu, caturāsītiyā kūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti yamahaṃ tena samayena ajjhāvasāmi – mahābyūhaṃ kūṭāgāraṃ. Tesaṃ kho pana, bhikkhu, caturāsītiyā pallaṅkasahassānaṃ ekoyeva so pallaṅko hoti yamahaṃ tena samayena paribhuñjāmi – dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā. Tesaṃ kho pana, bhikkhu, caturāsītiyā nāgasahassānaṃ ekoyeva so nāgo hoti yamahaṃ tena samayena abhiruhāmi – uposatho nāgarājā. Tesaṃ kho pana, bhikkhu, caturāsītiyā assasahassānaṃ ekoyeva so asso hoti yamahaṃ tena samayena abhiruhāmi – valāhako assarājā. Tesaṃ kho pana, bhikkhu, caturāsītiyā rathasahassānaṃ ekoyeva so ratho hoti yamahaṃ tena samayena abhiruhāmi – vejayanto ratho. Tesaṃ kho pana, bhikkhu, caturāsītiyā itthisahassānaṃ ekāyeva sā itthī hoti yā maṃ tena samayena paccupaṭṭhāti – khattiyānī vā velāmikā vā. Tesaṃ kho pana, bhikkhu, caturāsītiyā vatthakoṭisahassānaṃ ekaññeva taṃ vatthayugaṃ hoti yamahaṃ tena samayena paridahāmi – khomasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā kappāsikasukhumaṃ vā. Tesaṃ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṃ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca sūpeyyaṃ [sūpabyañjanaṃ (syā. kaṃ.)]. Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā. Evaṃ aniccā kho, bhikkhu, saṅkhārā. Evaṃ addhuvā kho, bhikkhu, saṅkhārā. Evaṃ anassāsikā kho, bhikkhu, saṅkhārā. Yāvañcidaṃ , bhikkhu, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitu’’nti. Catutthaṃ.

5. Nakhasikhāsuttaṃ



以下是完整的简体中文直译:
比丘,当我是灌顶刹帝利王时,我有八万四千张床榻,由象牙、心材、黄金制成,铺设羊毛毯、白毛毯、刺绣毯,覆以鹿皮,两端有红色枕头。比丘,当我是灌顶刹帝利王时,我有八万四千头大象,装饰着黄金饰品,竖立黄金旗帜,覆盖着金网,以乌波萨他象王为首。比丘,当我是灌顶刹帝利王时,我有八万四千匹马,装饰着黄金饰品,竖立黄金旗帜,覆盖着金网,以瓦拉哈卡马王为首。比丘,当我是灌顶刹帝利王时,我有八万四千辆战车,装饰着黄金饰品,竖立黄金旗帜,覆盖着金网,以毗阇耶多战车为首。比丘,当我是灌顶刹帝利王时,我有八万四千颗宝石,以摩尼宝为首。比丘...我有八万四千位女子,以须跋陀天女为首。比丘...我有八万四千位刹帝利随从,以主藏臣为首。比丘...我有八万四千头乳牛,用细麻布覆盖,铜桶盛乳。比丘...我有八万四千俱胝件衣服,细麻布、细丝绸、细羊毛、细棉布。比丘...我有八万四千份食物;早晚都送来饭食。
比丘,在那八万四千座城市中,我当时只住在一座城市 - 拘舍婆提王城。比丘,在那八万四千座宫殿中,我当时只住在一座宫殿 - 法殿。比丘,在那八万四千座高楼中,我当时只住在一座高楼 - 大庄严楼。比丘,在那八万四千张床榻中,我当时只使用一张床榻 - 象牙制或心材制或黄金制或银制。比丘,在那八万四千头大象中,我当时只骑一头大象 - 乌波萨他象王。比丘,在那八万四千匹马中,我当时只骑一匹马 - 瓦拉哈卡马王。比丘,在那八万四千辆战车中,我当时只乘一辆战车 - 毗阇耶多战车。比丘,在那八万四千位女子中,当时只有一位女子服侍我 - 刹帝利女或韦拉米卡女。比丘,在那八万四千俱胝件衣服中,我当时只穿一套衣服 - 细麻布或细丝绸或细羊毛或细棉布。比丘,在那八万四千份食物中,我当时只食用一份食物,最多吃一那利的米饭和相应的咖喱。比丘,所有这些行都已过去、灭尽、变异。比丘,诸行如是无常。比丘,诸行如是不坚固。比丘,诸行如是不可靠。比丘,这足以厌离一切行,足以离欲,足以解脱。"第四。
5. 指甲尖经

97. Sāvatthinidānaṃ . Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci saññā…pe… keci saṅkhārā, ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti? Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti? ‘‘Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā… kāci saññā… keci saṅkhārā…pe… kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti.

Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā taṃ bhikkhuṃ etadavoca – ‘‘ettakampi kho, bhikkhu, rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Ettakaṃ cepi, bhikkhu, rūpaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakampi rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya’’.

‘‘Ettakāpi kho, bhikkhu, vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati. Ettakā cepi, bhikkhu, vedanā abhavissa niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakāpi vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

‘‘Ettakāpi kho, bhikkhu, saññā natthi…pe… ettakāpi kho, bhikkhu, saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ettakā cepi, bhikkhu, saṅkhārā abhavissaṃsu niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakāpi saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

‘‘Ettakampi kho, bhikkhu, viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Ettakampi kho, bhikkhu, viññāṇaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakampi viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

‘‘Taṃ kiṃ maññasi, bhikkhu, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’…pe… ‘‘tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Pañcamaṃ.

6. Suddhikasuttaṃ

98. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā…pe… kāci saññā… keci saṅkhārā… kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti? ‘‘Natthi kho, bhikkhu, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā… kāci saññā… keci saṅkhārā… kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti. Chaṭṭhaṃ.

7. Gaddulabaddhasuttaṃ



以下是完整的简体中文直译:
97. 舍卫城因缘。坐在一旁的那位比丘对世尊说:"尊者,是否有任何色是常、坚固、永恒、不变易法,将永远如是存在?尊者,是否有任何受是常、坚固、永恒、不变易法,将永远如是存在?尊者,是否有任何想...任何行是常、坚固、永恒、不变易法,将永远如是存在?尊者,是否有任何识是常、坚固、永恒、不变易法,将永远如是存在?"
"比丘,没有任何色是常、坚固、永恒、不变易法,将永远如是存在。比丘,没有任何受...任何想...任何行...任何识是常、坚固、永恒、不变易法,将永远如是存在。"
然后,世尊用指甲尖挑起一点尘土,对那位比丘说:"比丘,即使这么小的色也不是常、坚固、永恒、不变易法,将永远如是存在。比丘,如果有这么小的色是常、坚固、永恒、不变易法,这梵行生活就不会被认为是为了正确地灭苦。比丘,正因为即使这么小的色也不是常、坚固、永恒、不变易法,所以这梵行生活被认为是为了正确地灭苦。"
"比丘,即使这么小的受也不是常、坚固、永恒、不变易法,将永远如是存在。比丘,如果有这么小的受是常、坚固、永恒、不变易法,这梵行生活就不会被认为是为了正确地灭苦。比丘,正因为即使这么小的受也不是常、坚固、永恒、不变易法,所以这梵行生活被认为是为了正确地灭苦。"
"比丘,即使这么小的想也不是...比丘,即使这么小的行也不是常、坚固、永恒、不变易法,将永远如是存在。比丘,如果有这么小的行是常、坚固、永恒、不变易法,这梵行生活就不会被认为是为了正确地灭苦。比丘,正因为即使这么小的行也不是常、坚固、永恒、不变易法,所以这梵行生活被认为是为了正确地灭苦。"
"比丘,即使这么小的识也不是常、坚固、永恒、不变易法,将永远如是存在。比丘,如果有这么小的识是常、坚固、永恒、不变易法,这梵行生活就不会被认为是为了正确地灭苦。比丘,正因为即使这么小的识也不是常、坚固、永恒、不变易法,所以这梵行生活被认为是为了正确地灭苦。"
"比丘,你认为如何,色是常还是无常?"
"无常,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"
"因此...如是见...了知:'不受后有。'"第五。
6. 清净经
98. 舍卫城因缘。坐在一旁的那位比丘对世尊说:"尊者,是否有任何色是常、坚固、永恒、不变易法,将永远如是存在?尊者,是否有任何受...任何想...任何行...任何识是常、坚固、永恒、不变易法,将永远如是存在?"
"比丘,没有任何色是常、坚固、永恒、不变易法,将永远如是存在。比丘,没有任何受...任何想...任何行...任何识是常、坚固、永恒、不变易法,将永远如是存在。"第六。
7. 皮带束缚经

99. Sāvatthinidānaṃ. ‘‘Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Hoti so, bhikkhave, samayo yaṃ mahāsamuddo ussussati visussati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. Hoti so, bhikkhave, samayo yaṃ sineru pabbatarājā ḍayhati vinassati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. Hoti so, bhikkhave, samayo yaṃ mahāpathavī ḍayhati vinassati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi’’.

‘‘Seyyathāpi, bhikkhave, sā gaddulabaddho [gaddūlabandho (syā. kaṃ.)] daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṃ vā thambhaṃ vā anuparidhāvati anuparivattati; evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati…pe… vedanaṃ attato samanupassati… saññaṃ attato samanupassati… saṅkhāre attato samanupassati… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva…pe… saññaññeva… saṅkhāreyeva… viññāṇaññeva anuparidhāvati anuparivattati. So rūpaṃ anuparidhāvaṃ anuparivattaṃ, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ anuparidhāvaṃ anuparivattaṃ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi’’.

‘‘Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī…pe… sappurisadhamme suvinīto, na rūpaṃ attato samanupassati…pe… na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. So rūpaṃ nānuparidhāvati nānuparivattati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ nānuparidhāvati nānuparivattati. So rūpaṃ ananuparidhāvaṃ ananuparivattaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ananuparidhāvaṃ ananuparivattaṃ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmī’’ti. Sattamaṃ.

8. Dutiyagaddulabaddhasuttaṃ



以下是完整的简体中文直译:
99. 舍卫城因缘。"比丘们,这轮回是无始的。被无明所覆、被爱结所系的众生,流转轮回,其最初起点不可知。比丘们,会有这样的时候:大海干涸、蒸发、不复存在;但是,比丘们,我不说被无明所覆、被爱结所系的众生,流转轮回,会有苦的终点。比丘们,会有这样的时候:须弥山王被烧毁、消失、不复存在;但是,比丘们,我不说被无明所覆、被爱结所系的众生,流转轮回,会有苦的终点。比丘们,会有这样的时候:大地被烧毁、消失、不复存在;但是,比丘们,我不说被无明所覆、被爱结所系的众生,流转轮回,会有苦的终点。"
"比丘们,就像一只被皮带束缚的狗,系在一根坚固的柱子或柱桩上,它只能围绕着那根柱子或柱桩奔跑旋转;同样地,比丘们,无闻凡夫不见圣者...不受训于善人法,他视色为我...视受为我...视想为我...视行为我...视识为我,或视我为有识,或视识在我中,或视我在识中。他只是围绕着色奔跑旋转,只是围绕着受...想...行...识奔跑旋转。他围绕着色奔跑旋转,围绕着受...想...行...识奔跑旋转,不能解脱于色,不能解脱于受,不能解脱于想,不能解脱于行,不能解脱于识,不能解脱于生、老、死、愁、悲、苦、忧、恼。我说他不能解脱于苦。"
"但是,比丘们,多闻圣弟子见圣者...善受训于善人法,他不视色为我...不视受...不视想...不视行...不视识为我,不视我为有识,不视识在我中,不视我在识中。他不围绕着色奔跑旋转,不围绕着受...想...行...识奔跑旋转。他不围绕着色奔跑旋转,不围绕着受...想...行...识奔跑旋转,解脱于色,解脱于受,解脱于想,解脱于行,解脱于识,解脱于生、老、死、愁、悲、苦、忧、恼。我说他解脱于苦。"第七。
8. 第二皮带束缚经

100. Sāvatthinidānaṃ . ‘‘Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṃ vā thambhaṃ vā upagacchati; tiṭṭhati cepi tameva khīlaṃ vā thambhaṃ vā upatiṭṭhati; nisīdati cepi tameva khīlaṃ vā thambhaṃ vā upanisīdati; nipajjati cepi tameva khīlaṃ vā thambhaṃ vā upanipajjati. Evameva kho, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. So gacchati cepi ime pañcupādānakkhandhe upagacchati; tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati; nisīdati cepi ime pañcupādānakkhandhe upanisīdati; nipajjati cepi ime pañcupādānakkhandhe upanipajjati. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.

‘‘Diṭṭhaṃ vo, bhikkhave, caraṇaṃ nāma citta’’nti? ‘‘Evaṃ, bhante’’. ‘‘Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cittitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṃ. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.

‘‘Nāhaṃ , bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ. Yathayidaṃ, bhikkhave, tiracchānagatā pāṇā, tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṃ. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.

‘‘Seyyathāpi , bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya [mañjeṭṭhāya (sī. syā. kaṃ.), mañjeṭṭhiyā (pī.)] vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgiṃ; evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva…pe… saññaññeva… saṅkhāre yeva… viññāṇaññeva abhinibbattento abhinibbatteti. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ…pe… ‘‘tasmātiha, bhikkhave, evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Aṭṭhamaṃ.

9. Vāsijaṭasuttaṃ



以下是完整的简体中文直译:
100. 舍卫城因缘。"比丘们,这轮回是无始的。被无明所覆、被爱结所系的众生,流转轮回,其最初起点不可知。比丘们,就像一只被皮带束缚的狗,系在一根坚固的柱子或柱桩上。它若行走,也只能走到那根柱子或柱桩旁;它若站立,也只能站在那根柱子或柱桩旁;它若坐下,也只能坐在那根柱子或柱桩旁;它若躺下,也只能躺在那根柱子或柱桩旁。同样地,比丘们,无闻凡夫视色为'这是我的,这是我,这是我的我'。他视受...想...行...识为'这是我的,这是我,这是我的我'。他若行走,也只能走到这五取蕴;他若站立,也只能站在这五取蕴;他若坐下,也只能坐在这五取蕴;他若躺下,也只能躺在这五取蕴。因此,比丘们,应当经常反省自己的心:'长久以来,这心被贪、嗔、痴所污染。'比丘们,由于心的污染,众生变得污染;由于心的清净,众生变得清净。"
"比丘们,你们见过名为'游行'的绘画吗?""是的,尊者。""比丘们,那名为'游行'的绘画也是由心所想象的。比丘们,然而心比那'游行'的绘画更为多彩多姿。因此,比丘们,应当经常反省自己的心:'长久以来,这心被贪、嗔、痴所污染。'比丘们,由于心的污染,众生变得污染;由于心的清净,众生变得清净。"
"比丘们,我不见其他任何一类众生如此多彩多姿如这些动物。比丘们,那些动物也是由心所想象的,然而心比那些动物更为多彩多姿。因此,比丘们,应当经常反省自己的心:'长久以来,这心被贪、嗔、痴所污染。'比丘们,由于心的污染,众生变得污染;由于心的清净,众生变得清净。"
"比丘们,就像画师或画师的学徒,用各种颜料如黄、红、蓝或深红,在精心准备的木板、墙壁或布匹上画出男人或女人的形象,具备所有肢体;同样地,比丘们,无闻凡夫不断地产生色...受...想...行...识。比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"
"受...想...行...识...因此,比丘们,如是见...了知:'不受后有。'"第八。
9. 斧柄经

101. Sāvatthinidānaṃ . ‘‘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… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti’’.

‘‘Bhāvanānuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’ tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ, abhāvitattā catunnaṃ sammappadhānānaṃ, abhāvitattā catunnaṃ iddhipādānaṃ, abhāvitattā pañcannaṃ indriyānaṃ, abhāvitattā pañcannaṃ balānaṃ, abhāvitattā sattannaṃ bojjhaṅgānaṃ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

‘‘Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya – ‘aho, vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho, vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ…pe… aṭṭhaṅgikassa maggassa.

‘‘Bhāvanānuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ, bhāvitattā catunnaṃ sammappadhānānaṃ, bhāvitattā catunnaṃ iddhipādānaṃ, bhāvitattā pañcannaṃ indriyānaṃ, bhāvitattā pañcannaṃ balānaṃ, bhāvitattā sattannaṃ bojjhaṅgānaṃ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

‘‘Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni . Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ…pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.


以下是完整的简体中文直译:
101. 舍卫城因缘。"比丘们,我说知者、见者能灭尽诸漏,非不知者、非不见者。比丘们,知什么、见什么能灭尽诸漏?'这是色,这是色的生起,这是色的灭没;这是受...这是想...这是行...这是识,这是识的生起,这是识的灭没' - 比丘们,如是知、如是见,能灭尽诸漏。"
"比丘们,对于不专注于修习的比丘,即使他这样希望:'啊,愿我的心不执取而从诸漏解脱!',他的心也不会不执取而从诸漏解脱。这是什么原因?应该说是'因为未修习'。未修习什么?未修习四念处,未修习四正勤,未修习四神足,未修习五根,未修习五力,未修习七觉支,未修习八正道。"
"比丘们,就像母鸡有八个、十个或十二个蛋。如果这些蛋没有被母鸡好好地孵卵,没有好好地孵育,没有好好地培育。即使那只母鸡这样希望:'啊,愿我的小鸡用脚爪尖或喙尖啄破蛋壳,安全地出壳!',那些小鸡也不可能用脚爪尖或喙尖啄破蛋壳,安全地出壳。这是什么原因?比丘们,因为那只母鸡的八个、十个或十二个蛋没有被好好地孵卵,没有好好地孵育,没有好好地培育。同样地,比丘们,对于不专注于修习的比丘,即使他这样希望:'啊,愿我的心不执取而从诸漏解脱!',他的心也不会不执取而从诸漏解脱。这是什么原因?应该说是'因为未修习'。未修习什么?未修习四念处...八正道。"
"比丘们,对于专注于修习的比丘,即使他不这样希望:'啊,愿我的心不执取而从诸漏解脱!',他的心也会不执取而从诸漏解脱。这是什么原因?应该说是'因为已修习'。已修习什么?已修习四念处,已修习四正勤,已修习四神足,已修习五根,已修习五力,已修习七觉支,已修习八正道。"
"比丘们,就像母鸡有八个、十个或十二个蛋。如果这些蛋被母鸡好好地孵卵,好好地孵育,好好地培育。即使那只母鸡不这样希望:'啊,愿我的小鸡用脚爪尖或喙尖啄破蛋壳,安全地出壳!',那些小鸡也能用脚爪尖或喙尖啄破蛋壳,安全地出壳。这是什么原因?比丘们,因为那只母鸡的八个、十个或十二个蛋被好好地孵卵,好好地孵育,好好地培育。同样地,比丘们,对于专注于修习的比丘,即使他不这样希望:'啊,愿我的心不执取而从诸漏解脱!',他的心也会不执取而从诸漏解脱。这是什么原因?应该说是'因为已修习'。已修习什么?已修习四念处...已修习八正道。"


‘‘Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṃ. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakaṃ vata me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti. Atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti – ‘ettakaṃ vata me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavantī’’ti. Navamaṃ.

10. Aniccasaññāsuttaṃ



以下是完整的简体中文直译:
"比丘们,就像木匠或木匠的学徒,看着斧柄上可以看到手指印,可以看到拇指印。但他并不知道:'今天我的斧柄磨损了这么多,昨天磨损了这么多,前天磨损了这么多。'然而,当斧柄磨损时,他知道它已经磨损了。同样地,比丘们,对于专注于修习的比丘,虽然他没有这样的知识:'今天我的诸漏减少了这么多,昨天减少了这么多,前天减少了这么多。'然而,当诸漏减少时,他知道它们已经减少了。比丘们,就像一艘海船,用藤条捆绑,在水中度过雨季后,在冬季被拖上岸,经受风吹日晒,其藤条捆绑变得松弛。当雨季的云雨降临时,这些藤条很容易就腐烂了;同样地,比丘们,对于专注于修习的比丘,结很容易就松弛并腐烂了。"第九。
10. 无常想经

102. Sāvatthinidānaṃ. ‘‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati’’.

‘‘Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.

‘‘Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati…pe… sabbaṃ asmimānaṃ samūhanati.

‘‘Seyyathāpi , bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, aniccasaññā bhāvitā…pe… sabbaṃ asmimānaṃ samūhanati.

‘‘Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati ; evameva kho, bhikkhave, aniccasaññā bhāvitā…pe… sabbaṃ asmimānaṃ samūhanati.

‘‘Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.

‘‘Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.

‘‘Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.

‘‘Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno [kuḍḍarājāno (sī.)], sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavatti aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.

‘‘Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candimappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.

‘‘Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṃ abbhussakkamāno, sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.

‘‘Kathaṃ bhāvitā ca, bhikkhave, aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati…pe… sabbaṃ asmimānaṃ samūhanati? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – evaṃ bhāvitā kho, bhikkhave, aniccasaññā evaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanatī’’ti. Dasamaṃ.

Pupphavaggo dasamo.

Tassuddānaṃ –

Nadī pupphañca pheṇañca, gomayañca nakhāsikhaṃ;

Suddhikaṃ dve ca gaddulā, vāsījaṭaṃ aniccatāti.

Majjhimapaṇṇāsako samatto.

Tassa majjhimapaṇṇāsakassa vagguddānaṃ –

Upayo arahanto ca, khajjanī therasavhayaṃ;

Pupphavaggena paṇṇāsa, dutiyo tena vuccatīti.

11. Antavaggo

1. Antasuttaṃ



以下是完整的简体中文直译:
102. 舍卫城因缘。"比丘们,无常想若修习、多修,能完全断除一切欲贪,完全断除一切色贪,完全断除一切有贪,完全断除一切无明,完全拔除一切我慢。"
"比丘们,就像在秋季,农夫用大犁耕地时,切断所有根系;同样地,比丘们,无常想若修习、多修,能完全断除一切欲贪,完全断除一切色贪,完全断除一切有贪,完全断除一切无明,完全拔除一切我慢。"
"比丘们,就像收割茅草的人割下茅草,抓住顶端摇动、抖落、抖净;同样地,比丘们,无常想若修习、多修,能完全断除一切欲贪...完全拔除一切我慢。"
"比丘们,就像芒果串的柄被切断后,所有连在柄上的芒果都随之而落;同样地,比丘们,无常想若修习...完全拔除一切我慢。"
"比丘们,就像尖顶屋的所有椽木都朝向屋顶,倾向屋顶,汇集于屋顶,屋顶被称为它们的最高点;同样地,比丘们,无常想若修习...完全拔除一切我慢。"
"比丘们,就像在所有根香中,黑沉香被称为最上;同样地,比丘们,无常想...完全拔除一切我慢。"
"比丘们,就像在所有心材香中,红檀香被称为最上;同样地,比丘们,无常想...完全拔除一切我慢。"
"比丘们,就像在所有花香中,茉莉花被称为最上;同样地,比丘们,无常想...完全拔除一切我慢。"
"比丘们,就像所有小国王都追随转轮王,转轮王被称为他们中最上;同样地,比丘们,无常想...完全拔除一切我慢。"
"比丘们,就像所有星光的光芒加起来不及月光的十六分之一,月光被称为它们中最上;同样地,比丘们,无常想...完全拔除一切我慢。"
"比丘们,就像在秋季,当天空晴朗无云时,太阳升起,驱散天空中所有的黑暗,照耀、发光、闪耀;同样地,比丘们,无常想若修习、多修,能完全断除一切欲贪,完全断除一切色贪,完全断除一切有贪,完全断除一切无明,完全拔除一切我慢。"
"比丘们,如何修习无常想,如何多修,能完全断除一切欲贪...完全拔除一切我慢?'这是色,这是色的生起,这是色的灭没;这是受...这是想...这是行...这是识,这是识的生起,这是识的灭没' - 比丘们,如是修习无常想,如是多修,能完全断除一切欲贪,完全断除一切色贪,完全断除一切有贪,完全断除一切无明,完全拔除一切我慢。"第十。
花品第十。
其摄颂:
河流、花、泡沫、牛粪、指甲尖、
清净、两皮带、斧柄、无常性。
中五十经完。
其中五十经品摄颂:
近行、阿罗汉、被食、长老名、
花品为五十,故称为第二。
11. 边品
1. 边经

103. Sāvatthinidānaṃ . ‘‘Cattārome, bhikkhave, antā. Katame cattāro? Sakkāyanto , sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto. Katamo ca, bhikkhave, sakkāyanto? Pañcupādānakkhandhātissa vacanīyaṃ. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ayaṃ vuccati, bhikkhave, sakkāyanto’’.

‘‘Katamo ca, bhikkhave, sakkāyasamudayanto? Yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Ayaṃ vuccati, bhikkhave, sakkāyasamudayanto.

‘‘Katamo ca, bhikkhave, sakkāyanirodhanto? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccati, bhikkhave, sakkāyanirodhanto.

‘‘Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto . Ime kho, bhikkhave, cattāro antā’’ti. Paṭhamaṃ.

2. Dukkhasuttaṃ

104. Sāvatthinidānaṃ. ‘‘Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha. Katamañca, bhikkhave, dukkhaṃ? Pañcupādānakkhandhātissa vacanīyaṃ. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Idaṃ vuccati, bhikkhave, dukkhaṃ. Katamo ca, bhikkhave, dukkhasamudayo? Yāyaṃ taṇhā ponobhavikā…pe… kāmataṇhā, bhavataṇhā, vibhavataṇhā – ayaṃ vuccati, bhikkhave, dukkhasamudayo. Katamo ca, bhikkhave, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccati, bhikkhave, dukkhanirodho. Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā’’ti. Dutiyaṃ.

3. Sakkāyasuttaṃ

105. Sāvatthinidānaṃ. ‘‘Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha. Katamo ca, bhikkhave, sakkāyo? Pañcupādānakkhandhātissa vacanīyaṃ . Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ayaṃ vuccati, bhikkhave, sakkāyo. Katamo ca, bhikkhave, sakkāyasamudayo? Yāyaṃ taṇhā ponobhavikā…pe… kāmataṇhā, bhavataṇhā, vibhavataṇhā – ayaṃ vuccati, bhikkhave, sakkāyasamudayo. Katamo ca, bhikkhave, sakkāyanirodho? Yo tassāyeva taṇhāya…pe… ayaṃ vuccati , bhikkhave, sakkāyanirodho. Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā’’ti. Tatiyaṃ.

4. Pariññeyyasuttaṃ

106. Sāvatthinidānaṃ. ‘‘Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṃ. Taṃ suṇātha. Katame ca, bhikkhave, pariññeyyā dhammā? Rūpaṃ, bhikkhave, pariññeyyo dhammo. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ pariññeyyo dhammo. Ime vuccanti, bhikkhave, pariññeyyā dhammā. Katamā ca, bhikkhave, pariññā? Rāgakkhayo, dosakkhayo, mohakkhayo – ayaṃ vuccati, bhikkhave, pariññā. Katamo ca, bhikkhave, pariññātāvī puggalo? Arahātissa vacanīyaṃ. Yvāyaṃ āyasmā evaṃnāmo evaṃgotto – ayaṃ vuccati, bhikkhave, pariññātāvī puggalo’’ti. Catutthaṃ.

5. Samaṇasuttaṃ

107. Sāvatthinidānaṃ. ‘‘Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Pañcamaṃ.

6. Dutiyasamaṇasuttaṃ



以下是完整的简体中文直译:
103. 舍卫城因缘。"比丘们,有四种边际。哪四种?有身边际、有身集边际、有身灭边际、导向有身灭的道边际。比丘们,什么是有身边际?应该说是五取蕴。哪五种?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴 - 比丘们,这被称为有身边际。"
"比丘们,什么是有身集边际?就是这渴爱,能导致再生,伴随喜贪,处处欢喜,即:欲爱、有爱、无有爱。比丘们,这被称为有身集边际。"
"比丘们,什么是有身灭边际?就是对这渴爱的无余离贪、灭尽、舍离、弃绝、解脱、无着 - 比丘们,这被称为有身灭边际。"
"比丘们,什么是导向有身灭的道边际?就是这八支圣道。即:正见、正思惟、正语、正业、正命、正精进、正念、正定。比丘们,这被称为导向有身灭的道边际。比丘们,这就是四种边际。"第一。
2. 苦经
104. 舍卫城因缘。"比丘们,我将为你们说苦、苦集、苦灭、导向苦灭之道。请听。比丘们,什么是苦?应该说是五取蕴。哪五种?即:色取蕴...识取蕴。比丘们,这被称为苦。比丘们,什么是苦集?就是这渴爱,能导致再生...即:欲爱、有爱、无有爱 - 比丘们,这被称为苦集。比丘们,什么是苦灭?就是对这渴爱的无余离贪、灭尽、舍离、弃绝、解脱、无着 - 比丘们,这被称为苦灭。比丘们,什么是导向苦灭之道?就是这八支圣道。即:正见...正定。比丘们,这被称为导向苦灭之道。"第二。
3. 有身经
105. 舍卫城因缘。"比丘们,我将为你们说有身、有身集、有身灭、导向有身灭之道。请听。比丘们,什么是有身?应该说是五取蕴。哪五种?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。比丘们,这被称为有身。比丘们,什么是有身集?就是这渴爱,能导致再生...即:欲爱、有爱、无有爱 - 比丘们,这被称为有身集。比丘们,什么是有身灭?就是对这渴爱的...比丘们,这被称为有身灭。比丘们,什么是导向有身灭之道?就是这八支圣道。即:正见...正定。比丘们,这被称为导向有身灭之道。"第三。
4. 应遍知经
106. 舍卫城因缘。"比丘们,我将为你们说应遍知之法、遍知和已遍知者。请听。比丘们,什么是应遍知之法?比丘们,色是应遍知之法。受...想...行...识是应遍知之法。比丘们,这些被称为应遍知之法。比丘们,什么是遍知?贪尽、嗔尽、痴尽 - 比丘们,这被称为遍知。比丘们,什么是已遍知者?应该说是阿罗汉。这位尊者,如是名、如是姓 - 比丘们,这被称为已遍知者。"第四。
5. 沙门经
107. 舍卫城因缘。"比丘们,有这五取蕴。哪五种?即:色取蕴...识取蕴。比丘们,任何沙门或婆罗门不如实了知这五取蕴的味、患、离...如实了知,亲自证知、实现、成就而安住。"第五。
6. 第二沙门经

108. Sāvatthinidānaṃ . ‘‘Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Chaṭṭhaṃ.

7. Sotāpannasuttaṃ

109. Sāvatthinidānaṃ . ‘‘Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Sattamaṃ.

8. Arahantasuttaṃ

110. Sāvatthinidānaṃ. ‘‘Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti. Ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto’’ti. Aṭṭhamaṃ.

9. Chandappahānasuttaṃ

111. Sāvatthinidānaṃ . ‘‘Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamma’’nti. Navamaṃ.

10. Dutiyachandappahānasuttaṃ

112. Sāvatthinidānaṃ. ‘‘Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha . Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ…pe… vedanāya… saññāya… saṅkhāresu yo chando…pe… evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamma’’nti. Dasamaṃ.

Antavaggo ekādasamo.

Tassuddānaṃ –

Anto dukkhañca sakkāyo, pariññeyyā samaṇā duve;

Sotāpanno arahā ca, duve ca chandappahānāti.

12. Dhammakathikavaggo

1. Avijjāsuttaṃ

113. Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘avijjā avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotī’’ti? ‘‘Idha, bhikkhu, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti; vedanaṃ nappajānāti… saññaṃ… saṅkhāre nappajānāti…pe… viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti. Ayaṃ vuccati, bhikkhu, avijjā. Ettāvatā ca avijjāgato hotī’’ti. Paṭhamaṃ.

2. Vijjāsuttaṃ

114. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘vijjā vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā, kittāvatā ca vijjāgato hotī’’ti? ‘‘Idha, bhikkhu, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti. Vedanaṃ… saññaṃ… saṅkhāre pajānāti…pe… viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti. Ayaṃ vuccati, bhikkhu, vijjā. Ettāvatā ca vijjāgato hotī’’ti. Dutiyaṃ.

3. Dhammakathikasuttaṃ



以下是完整的简体中文直译:
108. 舍卫城因缘。"比丘们,有这五取蕴。哪五种?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。比丘们,任何沙门或婆罗门不如实了知这五取蕴的生起、消失、味、患、离...如实了知,亲自证知、实现、成就而安住。"第六。
7. 预流经
109. 舍卫城因缘。"比丘们,有这五取蕴。哪五种?即:色取蕴...识取蕴。比丘们,当圣弟子如实了知这五取蕴的生起、消失、味、患、离时,比丘们,这被称为圣弟子已入流,不堕恶趣,决定趣向正觉。"第七。
8. 阿罗汉经
110. 舍卫城因缘。"比丘们,有这五取蕴。哪五种?即:色取蕴...识取蕴。比丘们,当比丘如实知见这五取蕴的生起、消失、味、患、离,无取而解脱时,比丘们,这被称为比丘是阿罗汉,漏尽,所作已办,舍离重担,逮得己利,尽诸有结,正智解脱。"第八。
9. 断欲经
111. 舍卫城因缘。"比丘们,对于色的欲、贪、喜、爱,你们应当断除。如此,那色将被断除,根除,如截多罗树头,成为非有,于未来不生之法。对于受...想...行...识的欲、贪、喜、爱,你们应当断除。如此,那识将被断除,根除,如截多罗树头,成为非有,于未来不生之法。"第九。
10. 第二断欲经
112. 舍卫城因缘。"比丘们,对于色的欲、贪、喜、爱,以及心的执取、坚持、倾向、随眠,你们应当断除。如此,那色将被断除,根除...对于受...想...行的欲...如此,那些行将被断除,根除,如截多罗树头,成为非有,于未来不生之法。对于识的欲、贪、喜、爱,以及心的执取、坚持、倾向、随眠,你们应当断除。如此,那识将被断除,根除,如截多罗树头,成为非有,于未来不生之法。"第十。
边品第十一。
其摄颂:
边、苦及有身,应遍知、两沙门,
预流及阿罗汉,两断欲。
12. 说法者品
1. 无明经
113. 舍卫城因缘。那时,有一位比丘来到世尊处...坐在一旁后,那位比丘对世尊说:"尊者,人们说'无明,无明'。尊者,什么是无明?如何是陷于无明?"
"比丘,在此,无闻凡夫不了知色,不了知色集,不了知色灭,不了知导向色灭之道;不了知受...想...行...不了知...导向识灭之道。比丘,这被称为无明。如此是陷于无明。"第一。
2. 明经
114. 舍卫城因缘。坐在一旁后,那位比丘对世尊说:"尊者,人们说'明,明'。尊者,什么是明?如何是得明?"
"比丘,在此,多闻圣弟子了知色,了知色集,了知色灭,了知导向色灭之道。了知受...想...行...了知...导向识灭之道。比丘,这被称为明。如此是得明。"第二。
3. 说法者经

115. Sāvatthinidānaṃ . Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī’’ti ? ‘‘Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāya. Vedanāya ce, bhikkhu…pe… saññāya ce, bhikkhu… saṅkhārānaṃ ce, bhikkhu… viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāyā’’ti. Tatiyaṃ.

4. Dutiyadhammakathikasuttaṃ

116. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hoti, kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī’’ti? ‘‘Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāya. Vedanāya ce, bhikkhu…pe… saññāya ce, bhikkhu… saṅkhārānaṃ ce, bhikkhu… viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāyā’’ti. Catutthaṃ.

5. Bandhanasuttaṃ

117. Sāvatthinidānaṃ . ‘‘Idha bhikkhave assutavā puthujjano ariyānaṃ adassāvī…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati [baddho jāyati (sī. pī.) baddho jāyati baddho jīyati (sī. aṭṭha. syā. aṭṭha.)] baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati. Vedanaṃ attato samanupassati…pe… vedanāya vā attānaṃ. Ayaṃ vuccati, bhikkhave, assutavā puthujjano vedanābandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati. Saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati…pe… ayaṃ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati’’.

‘‘Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī…pe… sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi. Na vedanaṃ attato…pe… na saññaṃ attato…pe… na saṅkhāre attato…pe… na viññāṇaṃ attato samanupassati…pe… ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī’’ti. Pañcamaṃ.

6. Paripucchitasuttaṃ



以下是完整的简体中文直译:
115. 舍卫城因缘。坐在一旁后,那位比丘对世尊说:"尊者,人们说'说法者,说法者'。尊者,如何才是说法者?"
"比丘,如果为了厌离色、离欲色、灭色而说法,可以称为'说法比丘'。比丘,如果为了厌离色、离欲色、灭色而实践,可以称为'依法行道比丘'。比丘,如果由于厌离色、离欲色、灭色而无取解脱,可以称为'现法证得涅槃比丘'。比丘,如果为了厌离受...想...行...识、离欲识、灭识而说法,可以称为'说法比丘'。比丘,如果为了厌离识、离欲识、灭识而实践,可以称为'依法行道比丘'。比丘,如果由于厌离识、离欲识、灭识而无取解脱,可以称为'现法证得涅槃比丘'。"第三。
4. 第二说法者经
116. 舍卫城因缘。坐在一旁后,那位比丘对世尊说:"尊者,人们说'说法者,说法者'。尊者,如何才是说法者,如何才是依法行道者,如何才是现法证得涅槃者?"
"比丘,如果为了厌离色、离欲色、灭色而说法,可以称为'说法比丘'。比丘,如果为了厌离色、离欲色、灭色而实践,可以称为'依法行道比丘'。比丘,如果由于厌离色、离欲色、灭色而无取解脱,可以称为'现法证得涅槃比丘'。比丘,如果为了厌离受...想...行...识、离欲识、灭识而说法,可以称为'说法比丘'。比丘,如果为了厌离识、离欲识、灭识而实践,可以称为'依法行道比丘'。比丘,如果由于厌离识、离欲识、灭识而无取解脱,可以称为'现法证得涅槃比丘'。"第四。
5. 束缚经
117. 舍卫城因缘。"比丘们,在此,无闻凡夫不见圣者...不善巧于善人法,视色为我,或视我有色;或视色在我中,或视我在色中。比丘们,这被称为无闻凡夫被色束缚,被内外束缚,不见此岸,不见彼岸,被束缚而老,被束缚而死,被束缚而从此世去往他世。他视受为我...或视我在受中。比丘们,这被称为无闻凡夫被受束缚,被内外束缚,不见此岸,不见彼岸,被束缚而老,被束缚而死,被束缚而从此世去往他世。想...行...他视识为我...比丘们,这被称为无闻凡夫被识束缚,被内外束缚,不见此岸,不见彼岸,被束缚而老,被束缚而死,被束缚而从此世去往他世。"
"比丘们,多闻圣见圣者...善巧于善人法,不视色为我,不视我有色;不视色在我中,不视我在色中。比丘们,这被称为多闻圣不被色束缚,不被内外束缚,见此岸,见彼岸;我说他已从苦中解脱。他不视受为我...不视想为我...不视行为我...不视识为我...比丘们,这被称为多闻圣**不被识束缚,不被内外束缚,见此岸,见彼岸;我说他已从苦中解脱。"第五。
6. 遍问经

118. Sāvatthinidānaṃ. ‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. ‘‘Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi , na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… evaṃ passaṃ…pe… kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātīti. Chaṭṭhaṃ.

7. Dutiyaparipucchitasuttaṃ

119. Sāvatthinidānaṃ. ‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Sādhu bhikkhave! Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Sādhu bhikkhave! Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… evaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Sattamaṃ.

8. Saṃyojaniyasuttaṃ

120. Sāvatthinidānaṃ . ‘‘Saṃyojaniye ca, bhikkhave, dhamme desessāmī saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamaṃ saṃyojanaṃ? Rūpaṃ, bhikkhave, saṃyojaniyo dhammo; yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ saṃyojaniyo dhammo; yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojana’’nti. Aṭṭhamaṃ.

9. Upādāniyasuttaṃ

121. Sāvatthinidānaṃ. ‘‘Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca . Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamaṃ upādānaṃ? Rūpaṃ, bhikkhave, upādāniyo dhammo, yo tattha chandarāgo, taṃ tattha upādānaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ upādāniyo dhammo; yo tattha chandarāgo, taṃ tattha upādānaṃ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādāna’’nti. Navamaṃ.

10. Sīlavantasuttaṃ



以下是完整的简体中文直译:
118. 舍卫城因缘。"比丘们,你们怎么认为,色是'这是我的,这是我,这是我的我'吗?"
"不是的,尊者。"
"很好,比丘们!比丘们,应当以正慧如实见色为'这不是我的,这不是我,这不是我的我'。受...想...行...识是'这是我的,这是我,这是我的我'吗?"
"不是的,尊者。"
"很好,比丘们!比丘们,应当以正慧如实见识为'这不是我的,这不是我,这不是我的我'...如是见...所作已办,不受后有。"第六。
7. 第二遍问经
119. 舍卫城因缘。"比丘们,你们怎么认为,色是'这不是我的,这不是我,这不是我的我'吗?"
"是的,尊者。"
"很好,比丘们!比丘们,应当以正慧如实见色为'这不是我的,这不是我,这不是我的我'。受...想...行...识是'这不是我的,这不是我,这不是我的我'吗?"
"是的,尊者。"
"很好,比丘们!比丘们,应当以正慧如实见识为'这不是我的,这不是我,这不是我的我'...如是...不受后有。"第七。
8. 系缚经
120. 舍卫城因缘。"比丘们,我将为你们说系缚法和系缚。请听。比丘们,什么是系缚法,什么是系缚?比丘们,色是系缚法;对此的欲贪,那就是系缚。受...想...行...识是系缚法;对此的欲贪,那就是系缚。比丘们,这些被称为系缚法,这是系缚。"第八。
9. 取著经
121. 舍卫城因缘。"比丘们,我将为你们说取著法和取著。请听。比丘们,什么是取著法,什么是取著?比丘们,色是取著法,对此的欲贪,那就是取著。受...想...行...识是取著法;对此的欲贪,那就是取著。比丘们,这些被称为取著法,这是取著。"第九。
10. 持戒经

122. 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…pe… etadavoca – ‘‘sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā’’ti? ‘‘Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā’’ti.

‘‘Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā’’ti? ‘‘Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sakadāgāmiphalaṃ sacchikareyyā’’ti.

‘‘Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā’’ti? ‘‘Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto anāgāmiphalaṃ sacchikareyyā’’ti.

‘‘Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā’’ti? ‘‘Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto arahattaṃ sacchikareyyā’’ti.

‘‘Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā’’ti? ‘‘Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṃ katassa vā paticayo ; api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārā ceva saṃvattanti satisampajaññā cā’’ti. Dasamaṃ.

11. Sutavantasuttaṃ



以下是完整的简体中文直译:
122. 有一次,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起来,来到尊者舍利弗处...说道:"贤友舍利弗,持戒比丘应如理作意哪些法?"
"贤友拘絺罗,持戒比丘应如理作意五取蕴为无常、苦、病、疮、箭、灾、疾、他、坏、空、无我。哪五种?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。贤友拘絺罗,持戒比丘应如理作意这五取蕴为无常、苦、病、疮、箭、灾、疾、他、坏、空、无我。贤友,确实有可能,持戒比丘如理作意这五取蕴为无常...无我,证得预流果。"
"贤友舍利弗,预流比丘应如理作意哪些法?"
"贤友拘絺罗,预流比丘也应如理作意这五取蕴为无常...无我。贤友,确实有可能,预流比丘如理作意这五取蕴为无常...无我,证得一来果。"
"贤友舍利弗,一来比丘应如理作意哪些法?"
"贤友拘絺罗,一来比丘也应如理作意这五取蕴为无常...无我。贤友,确实有可能,一来比丘如理作意这五取蕴为无常...无我,证得不还果。"
"贤友舍利弗,不还比丘应如理作意哪些法?"
"贤友拘絺罗,不还比丘也应如理作意这五取蕴为无常...无我。贤友,确实有可能,不还比丘如理作意这五取蕴为无常...无我,证得阿罗汉果。"
"贤友舍利弗,阿罗汉应如理作意哪些法?"
"贤友拘絺罗,阿罗汉也应如理作意这五取蕴为无常、苦、病、疮、箭、灾、疾、他、坏、空、无我。贤友,阿罗汉没有更高的应作,或已作的增长;但是这些法若修习、多修,会导向现法乐住和正念正知。"第十。
11. 多闻经

123. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā…pe… etadavoca –

‘‘Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā’’ti? ‘‘Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati – yaṃ sutavā bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā’’ti.

‘‘Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā’’ti? ‘‘Sotāpannenapi kho āvuso koṭṭhika , bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati – yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sakadāgāmiphalaṃ…pe… anāgāmiphalaṃ…pe… arahattaphalaṃ sacchikareyyā’’ti.

‘‘Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā’’ti? ‘‘Arahatāpi khvāvuso, koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṃ, katassa vā paticayo; api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṃvattanti satisampajaññā cā’’ti. Ekādasamaṃ.

12. Kappasuttaṃ

124. Sāvatthinidānaṃ . Atha kho āyasmā kappo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti?

‘‘Yaṃ kiñci, kappa, 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti. Dvādasamaṃ.

13. Dutiyakappasuttaṃ

125. Sāvatthinidānaṃ . Ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimutta’’nti?

‘‘Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ…pe… sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… 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 attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimutta’’nti. Terasamaṃ.

Dhammakathikavaggo dvādasamo.

Tassuddānaṃ –

Avijjā vijjā dve kathikā, bandhanā paripucchitā duve;

Saṃyojanaṃ upādānaṃ, sīlaṃ sutavā dve ca kappenāti.

13. Avijjāvaggo

1. Samudayadhammasuttaṃ



以下是完整的简体中文直译:
123. 有一次,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起来,来到尊者舍利弗处;来到后...说道:
"贤友舍利弗,多闻比丘应如理作意哪些法?"
"贤友拘絺罗,多闻比丘应如理作意五取蕴为无常...无我。哪五种?即:色取蕴...识取蕴。贤友拘絺罗,多闻比丘应如理作意这五取蕴为无常...无我。贤友,确实有可能,多闻比丘如理作意这五取蕴为无常...无我,证得预流果。"
"贤友舍利弗,预流比丘应如理作意哪些法?"
"贤友拘絺罗,预流比丘也应如理作意这五取蕴为无常...无我。贤友,确实有可能,预流比丘如理作意这五取蕴为无常...无我,证得一来果...不还果...阿罗汉果。"
"贤友舍利弗,阿罗汉应如理作意哪些法?"
"贤友拘絺罗,阿罗汉也应如理作意这五取蕴为无常、苦、病、疮、箭、灾、疾、他、坏、空、无我。贤友,阿罗汉没有更高的应作,或已作的增长;但是这些法若修习、多修,会导向现法乐住和正念正知。"第十一。
12. 迦叶经
124. 舍卫城因缘。那时,尊者迦叶来到世尊处...坐在一旁后,尊者迦叶对世尊说:"尊者,如何知、如何见,于此有识之身及外在一切相,无我执、我所执、我慢随眠?"
"迦叶,任何色,无论过去、未来、现在,内或外,粗或细,劣或胜,远或近,应以正慧如实见一切色为'这不是我的,这不是我,这不是我的我'。任何受...任何想...任何行...任何识,无论过去、未来、现在,内或外,粗或细,劣或胜,远或近,应以正慧如实见一切识为'这不是我的,这不是我,这不是我的我'。迦叶,如是知、如是见,于此有识之身及外在一切相,无我执、我所执、我慢随眠。"第十二。
13. 第二迦叶经
125. 舍卫城因缘。坐在一旁后,尊者迦叶对世尊说:"尊者,如何知、如何见,于此有识之身及外在一切相,心离我执、我所执、我慢,超越分别,寂静、善解脱?"
"迦叶,任何色,无论过去、未来、现在...见一切色为'这不是我的,这不是我,这不是我的我',如是以正慧如实见后,无取而解脱。任何受...任何想...任何行...任何识,无论过去、未来、现在,内或外,粗或细,劣或胜,远或近,见一切识为'这不是我的,这不是我,这不是我的我',如是以正慧如实见后,无取而解脱。迦叶,如是知、如是见,于此有识之身及外在一切相,心离我执、我所执、我慢,超越分别,寂静、善解脱。"第十三。
说法者品第十二。
其摄颂:
无明、明、两说法者、束缚、两遍问、
系缚、取著、戒、多闻、两迦叶。
13. 无明品
1. 生法经

126. Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘avijjā avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotī’’ti?

‘‘Idha , bhikkhu, assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpa’nti yathābhūtaṃ nappajānāti ; vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpa’nti yathābhūtaṃ nappajānāti; samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpa’nti yathābhūtaṃ nappajānāti. Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ nappajānāti; vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ nappajānāti; samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ saññaṃ…pe… samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇa’nti yathābhūtaṃ nappajānāti; vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇa’nti yathābhūtaṃ nappajānāti; samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇa’nti yathābhūtaṃ nappajānāti. Ayaṃ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotī’’ti.

Evaṃ vutte, so bhikkhu bhagavantaṃ etadavoca – ‘‘‘vijjā vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā, kittāvatā ca vijjāgato hotī’’ti?

‘‘Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpa’nti yathābhūtaṃ pajānāti; vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpa’nti yathābhūtaṃ pajānāti ; samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpa’nti yathābhūtaṃ pajānāti. Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ pajānāti; vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ pajānāti; samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ pajānāti. Samudayadhammaṃ saññaṃ… samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti. Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇa’nti yathābhūtaṃ pajānāti; vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇa’nti yathābhūtaṃ pajānāti; samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇa’nti yathābhūtaṃ pajānāti. Ayaṃ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotī’’ti. Paṭhamaṃ.

2. Dutiyasamudayadhammasuttaṃ

127. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?

‘‘Idhāvuso assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpa’nti yathābhūtaṃ nappajānāti; vayadhammaṃ rūpaṃ…pe… ‘samudayavayadhammaṃ rūpa’nti yathābhūtaṃ nappajānāti. Samudayadhammaṃ vedanaṃ…pe… vayadhammaṃ vedanaṃ…pe… ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ saññaṃ…pe… samudayadhamme saṅkhāre…pe… vayadhamme saṅkhāre…pe… samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ viññāṇaṃ…pe… samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇa’nti yathābhūtaṃ nappajānāti. Ayaṃ vuccati, āvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti. Dutiyaṃ.

3. Tatiyasamudayadhammasuttaṃ



以下是完整的简体中文直译:
126. 舍卫城因缘。那时,有一位比丘来到世尊处;来到后...坐在一旁后,那位比丘对世尊说:"尊者,人们说'无明,无明'。尊者,什么是无明?如何是陷于无明?"
"比丘,在此,无闻凡夫不如实了知生法色为'生法色';不如实了知灭法色为'灭法色';不如实了知生灭法色为'生灭法色'。不如实了知生法受为'生法受';不如实了知灭法受为'灭法受';不如实了知生灭法受为'生灭法受'。不如实了知生法想...不如实了知生法行为'生法行';不如实了知灭法行为'灭法行';不如实了知生灭法行为'生灭法行'。不如实了知生法识为'生法识';不如实了知灭法识为'灭法识';不如实了知生灭法识为'生灭法识'。比丘,这被称为无明;如此是陷于无明。"
如是说已,那位比丘对世尊说:"尊者,人们说'明,明'。尊者,什么是明?如何是得明?"
"比丘,在此,多闻圣弟子如实了知生法色为'生法色';如实了知灭法色为'灭法色';如实了知生灭法色为'生灭法色'。如实了知生法受为'生法受';如实了知灭法受为'灭法受';如实了知生灭法受为'生灭法受'。如实了知生法想...如实了知生法行为'生法行';如实了知灭法行为'灭法行';如实了知生灭法行为'生灭法行'。如实了知生法识为'生法识';如实了知灭法识为'灭法识';如实了知生灭法识为'生灭法识'。比丘,这被称为明;如此是得明。"第一。
2. 第二生法经
127. 有一次,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起来...坐在一旁后,尊者大拘絺罗对尊者舍利弗说:"贤友舍利弗,人们说'无明,无明'。贤友,什么是无明?如何是陷于无明?"
"贤友,在此,无闻凡夫不如实了知生法色为'生法色';不如实了知灭法色...不如实了知'生灭法色'。不如实了知生法受...不如实了知灭法受...不如实了知'生灭法受'。不如实了知生法想...不如实了知生法行...不如实了知灭法行...不如实了知生灭法行为'生灭法行'。不如实了知生法识...不如实了知生灭法识为'生灭法识'。贤友,这被称为无明;如此是陷于无明。"第二。
3. 第三生法经

128. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti?

‘‘Idhāvuso, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpa’nti yathābhūtaṃ pajānāti; vayadhammaṃ rūpaṃ…pe… samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpa’nti yathābhūtaṃ pajānāti; samudayadhammaṃ vedanaṃ…pe… samudayavayadhammā vedanā … samudayadhammaṃ saññaṃ…pe… samudayadhamme saṅkhāre… vayadhamme saṅkhāre… samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti. Samudayadhammaṃ viññāṇaṃ… vayadhammaṃ viññāṇaṃ… samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇa’nti yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Tatiyaṃ.

4. Assādasuttaṃ

129. Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?

‘‘Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti. Catutthaṃ.

5. Dutiyaassādasuttaṃ

130. Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ‘‘‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti?

‘‘Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Pañcamaṃ.

6. Samudayasuttaṃ

131. Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ‘‘‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?

‘‘Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti. Chaṭṭhaṃ.

7. Dutiyasamudayasuttaṃ

132. Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti?

‘‘Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Sattamaṃ.

8. Koṭṭhikasuttaṃ



以下是完整的简体中文直译:
128. 有一次,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...坐在一旁后,尊者大拘絺罗对尊者舍利弗说:"贤友舍利弗,人们说'明,明'。贤友,什么是明?如何是得明?"
"贤友,在此,多闻圣**如实了知生法色为'生法色';如实了知灭法色...如实了知生灭法色为'生灭法色';如实了知生法受...生灭法受...如实了知生法想...如实了知生法行...灭法行...如实了知生灭法行为'生灭法行'。如实了知生法识...灭法识...如实了知生灭法识为'生灭法识'。贤友,这被称为明;如此是得明。"第三。
4. 味经
129. 住在波罗奈城仙人落处的鹿野苑...坐在一旁后,尊者大拘絺罗对尊者舍利弗说:"贤友舍利弗,人们说'无明,无明'。贤友,什么是无明?如何是陷于无明?"
"贤友,在此,无闻凡夫不如实了知色的味、患、离。不如实了知受...想...行...识的味、患、离。贤友,这被称为无明;如此是陷于无明。"第四。
5. 第二味经
130. 住在波罗奈城仙人落处的鹿野苑..."贤友舍利弗,人们说'明,明'。贤友,什么是明?如何是得明?"
"贤友,在此,多闻圣**如实了知色的味、患、离。如实了知受...想...行...识的味、患、离。贤友,这被称为明;如此是得明。"第五。
6. 生起经
131. 住在波罗奈城仙人落处的鹿野苑..."贤友舍利弗,人们说'无明,无明'。贤友,什么是无明?如何是陷于无明?"
"贤友,在此,无闻凡夫不如实了知色的生起、消失、味、患、离。不如实了知受...想...行...识的生起、消失、味、患、离。贤友,这被称为无明;如此是陷于无明。"第六。
7. 第二生起经
132. 住在波罗奈城仙人落处的鹿野苑...坐在一旁后,尊者大拘絺罗对尊者舍利弗说:"贤友舍利弗,人们说'明,明'。贤友,什么是明?如何是得明?"
"贤友,在此,多闻圣**如实了知色的生起、消失、味、患、离。如实了知受...想...行...识的生起、消失、味、患、离。贤友,这被称为明;如此是得明。"第七。
8. 拘絺罗经

133. Bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṃ…pe… ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?

‘‘Idhāvuso, assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti.

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti?

‘‘Idhāvuso sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Aṭṭhamaṃ.

9. Dutiyakoṭṭhikasuttaṃ

134. Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ‘‘‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?

‘‘Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti.

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti?

‘‘Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Navamaṃ.

10. Tatiyakoṭṭhikasuttaṃ

135. Taññeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?

‘‘Idhāvuso, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti. Vedanaṃ nappajānāti…pe… saññaṃ… saṅkhāre… viññāṇaṃ nappajānāti, viññāṇasamudayaṃ nappajānāti, viññāṇanirodhaṃ nappajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti.

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti? ‘‘Idhāvuso, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti , viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Dasamaṃ.

Avijjāvaggo terasamo.

Tassuddānaṃ –

Samudayadhamme tīṇi, assādo apare duve;

Samudaye ca dve vuttā, koṭṭhike apare tayoti.

14. Kukkuḷavaggo

1. Kukkuḷasuttaṃ

136. Sāvatthinidānaṃ . ‘‘Rūpaṃ, bhikkhave, kukkuḷaṃ, vedanā kukkuḷā, saññā kukkuḷā, saṅkhārā kukkuḷā, viññāṇaṃ kukkuḷaṃ. 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. Aniccasuttaṃ



以下是完整的简体中文直译:
133. 住在波罗奈城仙人落处的鹿野苑。那时,尊者舍利弗在傍晚...坐在一旁后,尊者舍利弗对尊者大拘絺罗说:"贤友拘絺罗,人们说'无明,无明'。贤友,什么是无明?如何是陷于无明?"
"贤友,在此,无闻凡夫不如实了知色的味、患、离。不如实了知受...想...行...识的味、患、离。贤友,这被称为无明;如此是陷于无明。"
如是说已,尊者舍利弗对尊者大拘絺罗说:"贤友拘絺罗,人们说'明,明'。贤友,什么是明?如何是得明?"
"贤友,在此,多闻圣**如实了知色的味、患、离。如实了知受...想...行...识的味、患、离。贤友,这被称为明;如此是得明。"第八。
9. 第二拘絺罗经
134. 住在波罗奈城仙人落处的鹿野苑..."贤友拘絺罗,人们说'无明,无明'。贤友,什么是无明?如何是陷于无明?"
"贤友,在此,无闻凡夫不如实了知色的生起、消失、味、患、离。不如实了知受...想...行...识的生起、消失、味、患、离。贤友,这被称为无明;如此是陷于无明。"
如是说已,尊者舍利弗对尊者大拘絺罗说:"贤友拘絺罗,人们说'明,明'。贤友,什么是明?如何是得明?"
"贤友,在此,多闻圣**如实了知色的生起、消失、味、患、离。如实了知受...想...行...识的生起、消失、味、患、离。贤友,这被称为明;如此是得明。"第九。
10. 第三拘絺罗经
135. 同一因缘。坐在一旁后,尊者舍利弗对尊者大拘絺罗说:"贤友拘絺罗,人们说'无明,无明'。贤友,什么是无明?如何是陷于无明?"
"贤友,在此,无闻凡夫不了知色,不了知色集,不了知色灭,不了知趣向色灭之道。不了知受...想...行...识,不了知识集,不了知识灭,不了知趣向识灭之道。贤友,这被称为无明;如此是陷于无明。"
如是说已,尊者舍利弗对尊者大拘絺罗说:"贤友拘絺罗,人们说'明,明'。贤友,什么是明?如何是得明?"
"贤友,在此,多闻圣**了知色,了知色集,了知色灭,了知趣向色灭之道。了知受...想...行...识,了知识集,了知识灭,了知趣向识灭之道。贤友,这被称为明;如此是得明。"第十。
无明品第十三。
其摄颂:
三生法,两味,
两生起说,三拘絺罗。
14. 热恼品
1. 热恼经
136. 舍卫城因缘。"比丘们,色是热恼,受是热恼,想是热恼,行是热恼,识是热恼。比丘们,如是见者,多闻圣**于色厌离,于受厌离,于想厌离,于行厌离,于识厌离。厌离则离贪;离贪则解脱。解脱时,有'已解脱'之智。他了知:'生已尽,梵行已立,所作已办,不受后有'。"第一。
2. 无常经

137. Sāvatthinidānaṃ. ‘‘Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpaṃ , bhikkhave, aniccaṃ; tatra vo chando pahātabbo. Vedanā aniccā…pe… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra vo chando pahātabbo. Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo’’ti. Dutiyaṃ.

3. Dutiyaaniccasuttaṃ

138. Sāvatthinidānaṃ . ‘‘Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra vo rāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo’’ti. Tatiyaṃ.

4. Tatiyaaniccasuttaṃ

139. Sāvatthinidānaṃ. ‘‘Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo . Kiñca, bhikkhave, aniccaṃ? Rūpaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra vo chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo’’ti. Catutthaṃ.

5. Dukkhasuttaṃ

140. Sāvatthinidānaṃ. ‘‘Yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo…pe… yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo’’ti. Pañcamaṃ.

6. Dutiyadukkhasuttaṃ

141. Sāvatthinidānaṃ. ‘‘Yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo…pe… yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo’’ti. Chaṭṭhaṃ.

7. Tatiyadukkhasuttaṃ

142. Sāvatthinidānaṃ. ‘‘Yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo…pe… yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo’’ti. Sattamaṃ.

8. Anattasuttaṃ

143. Sāvatthinidānaṃ . ‘‘Yo, bhikkhave, anattā; tatra vo chando pahātabbo. Ko ca, bhikkhave, anattā? Rūpaṃ, bhikkhave, anattā; tatra vo chando pahātabbo. Vedanā anattā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra vo chando pahātabbo. Yo, bhikkhave, anattā; tatra vo chando pahātabbo’’ti. Aṭṭhamaṃ.

9. Dutiyaanattasuttaṃ

144. Sāvatthinidānaṃ . ‘‘Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo . Ko ca, bhikkhave, anattā? Rūpaṃ, bhikkhave, anattā; tatra vo rāgo pahātabbo. Vedanā anattā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra vo rāgo pahātabbo. Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo’’ti. Navamaṃ.

10. Tatiyaanattasuttaṃ

145. Sāvatthinidānaṃ. ‘‘Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Rūpaṃ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. Vedanā anattā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra vo chandarāgo pahātabbo. Yo , bhikkhave, anattā; tatra vo chandarāgo pahātabbo’’ti. Dasamaṃ.

11. Nibbidābahulasuttaṃ

146. Sāvatthinidānaṃ. ‘‘Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe nibbidābahulo [nibbidābahulaṃ (syā. kaṃ. pī. ka.)] vihareyya. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe nibbidābahulo vihareyya. Yo rūpe nibbidābahulo viharanto, vedanāya… saññāya… saṅkhāresu… viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti; so rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī’’ti. Ekādasamaṃ.

12. Aniccānupassīsuttaṃ

147. Sāvatthinidānaṃ. ‘‘Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe aniccānupassī vihareyya. Vedanāya… saññāya… saṅkhāresu… viññāṇe aniccānupassī vihareyya…pe… ‘parimuccati dukkhasmā’ti vadāmī’’ti. Dvādasamaṃ.

13. Dukkhānupassīsuttaṃ

148. Sāvatthinidānaṃ . ‘‘Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe dukkhānupassī vihareyya. Vedanāya… saññāya… saṅkhāresu… viññāṇe dukkhānupassī vihareyya…pe… ‘parimuccati dukkhasmā’ti vadāmī’’ti. Terasamaṃ.

14. Anattānupassīsuttaṃ



以下是完整的简体中文直译:
137. 舍卫城因缘。"比丘们,凡是无常的,你们应当断除对它的欲求。比丘们,什么是无常的?比丘们,色是无常的,你们应当断除对它的欲求。受是无常的...想...行...识是无常的,你们应当断除对它的欲求。比丘们,凡是无常的,你们应当断除对它的欲求。"第二。
3. 第二无常经
138. 舍卫城因缘。"比丘们,凡是无常的,你们应当断除对它的贪。比丘们,什么是无常的?比丘们,色是无常的,你们应当断除对它的贪。受是无常的...想...行...识是无常的,你们应当断除对它的贪。比丘们,凡是无常的,你们应当断除对它的贪。"第三。
4. 第三无常经
139. 舍卫城因缘。"比丘们,凡是无常的,你们应当断除对它的欲贪。比丘们,什么是无常的?比丘们,色是无常的,你们应当断除对它的欲贪。受是无常的...想...行...识是无常的,你们应当断除对它的欲贪。比丘们,凡是无常的,你们应当断除对它的欲贪。"第四。
5. 苦经
140. 舍卫城因缘。"比丘们,凡是苦的,你们应当断除对它的欲求...比丘们,凡是苦的,你们应当断除对它的欲求。"第五。
6. 第二苦经
141. 舍卫城因缘。"比丘们,凡是苦的,你们应当断除对它的贪...比丘们,凡是苦的,你们应当断除对它的贪。"第六。
7. 第三苦经
142. 舍卫城因缘。"比丘们,凡是苦的,你们应当断除对它的欲贪...比丘们,凡是苦的,你们应当断除对它的欲贪。"第七。
8. 无我经
143. 舍卫城因缘。"比丘们,凡是无我的,你们应当断除对它的欲求。比丘们,什么是无我的?比丘们,色是无我的,你们应当断除对它的欲求。受是无我的...想...行...识是无我的,你们应当断除对它的欲求。比丘们,凡是无我的,你们应当断除对它的欲求。"第八。
9. 第二无我经
144. 舍卫城因缘。"比丘们,凡是无我的,你们应当断除对它的贪。比丘们,什么是无我的?比丘们,色是无我的,你们应当断除对它的贪。受是无我的...想...行...识是无我的,你们应当断除对它的贪。比丘们,凡是无我的,你们应当断除对它的贪。"第九。
10. 第三无我经
145. 舍卫城因缘。"比丘们,凡是无我的,你们应当断除对它的欲贪。比丘们,什么是无我的?比丘们,色是无我的,你们应当断除对它的欲贪。受是无我的...想...行...识是无我的,你们应当断除对它的欲贪。比丘们,凡是无我的,你们应当断除对它的欲贪。"第十。
11. 多厌离经
146. 舍卫城因缘。"比丘们,对于因信出家的善男子,这是随法:他应多住于厌离色。多住于厌离受...想...行...识。他多住于厌离色、受、想、行、识时,遍知色、受、想、行、识。他遍知色、受、想、行、识时,解脱于色,解脱于受,解脱于想,解脱于行,解脱于识,解脱于生、老、死、愁、悲、苦、忧、恼;我说他'解脱于苦'。"第十一。
12. 无常随观经
147. 舍卫城因缘。"比丘们,对于因信出家的善男子,这是随法:他应住于随观色无常。住于随观受...想...行...识无常...我说他'解脱于苦'。"第十二。
13. 苦随观经
148. 舍卫城因缘。"比丘们,对于因信出家的善男子,这是随法:他应住于随观色苦。住于随观受...想...行...识苦...我说他'解脱于苦'。"第十三。
14. 无我随观经

149. Sāvatthinidānaṃ . ‘‘Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe anattānupassī vihareyya. Vedanāya… saññāya… saṅkhāresu… viññāṇe anattānupassī vihareyya. (So rūpe) anattānupassī viharanto, vedanāya… saññāya… saṅkhāresu… viññāṇe anattānupassī viharanto rūpaṃ parijānāti, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti. So rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā , parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī’’ti. Cuddasamaṃ.

Kukkuḷavaggo cuddasamo.

Tassuddānaṃ –

Kukkuḷā tayo aniccena, dukkhena apare tayo;

Anattena tayo vuttā, kulaputtena dve dukāti.

15. Diṭṭhivaggo

1. Ajjhattasuttaṃ

150. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya uppajjati ajjhattaṃ sukhadukkha’’nti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati rūpaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati viññāṇaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkha’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkha’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Paṭhamaṃ.

2. Etaṃmamasuttaṃ

151. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa – ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassatī’’ti ? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa …pe… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa – ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ..pe… nāparaṃ itthattāyāti pajānātī’’ti. Dutiyaṃ.

3. Soattāsuttaṃ



以下是完整的简体中文直译:
149. 舍卫城因缘。"比丘们,对于因信出家的善男子,这是随法:他应住于随观色无我。住于随观受...想...行...识无我。他住于随观色无我,住于随观受...想...行...识无我时,遍知色、受、想、行、识。他遍知色、受、想、行、识时,解脱于色,解脱于受,解脱于想,解脱于行,解脱于识,解脱于生、老、死、愁、悲、苦、忧、恼;我说他'解脱于苦'。"第十四。
热恼品第十四。
其摄颂:
热恼,三无常,
三苦,三无我,
善男子两对。
15. 见品
1. 内经
150. 舍卫城因缘。"比丘们,什么存在,执取什么,内在的乐苦生起?"
"尊者,我们的法以世尊为根本..."
"比丘们,色存在时,执取色,内在的乐苦生起。受存在时...想存在时...行存在时...识存在时,执取识,内在的乐苦生起。比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"无常、苦、变易法,不执取它,内在的乐苦会生起吗?"
"不会,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"无常、苦、变易法,不执取它,内在的乐苦会生起吗?"
"不会,尊者。"
"如是见...他了知:'...不受后有'。"第一。
2. 这是我的经
151. 舍卫城因缘。"比丘们,什么存在,执取什么,坚持什么,而认为'这是我的,这是我,这是我的我'?"
"尊者,我们的法以世尊为根本..."
"比丘们,色存在时,执取色,坚持色...识存在时,执取识,坚持识,而认为'这是我的,这是我,这是我的我'。比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"...变易法,不执取它,会认为'这是我的,这是我,这是我的我'吗?"
"不会,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"...变易法,不执取它,会认为'这是我的,这是我,这是我的我'吗?"
"不会,尊者。"
"如是见...他了知:'...不受后有'。"第二。
3. 那是我经

152. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe…. ‘‘Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Vedanāya…pe… saññāya… saṅkhāresu …pe… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti? ‘‘No hetaṃ, bhante’’. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātīti. Tatiyaṃ.

4. Nocamesiyāsuttaṃ

153. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa, evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Catutthaṃ.

5. Micchādiṭṭhisuttaṃ

154. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa micchādiṭṭhi uppajjatī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa micchādiṭṭhi uppajjati. Vedanāya sati… micchādiṭṭhi uppajjati. Saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa micchādiṭṭhi uppajjati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ , bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.‘Pañcamaṃ.

6. Sakkāyadiṭṭhisuttaṃ



以下是完整的简体中文直译:
152. 舍卫城因缘。"比丘们,什么存在,执取什么,坚持什么,而生起这样的见解:'那是我,那是世界,我死后将成为常、坚固、永恒、不变易法'?"
"尊者,我们的法以世尊为根本..."
"比丘们,色存在时,执取色,坚持色,而生起这样的见解:'那是我,那是世界,我死后将成为常、坚固、永恒、不变易法'。受存在时...想存在时...行存在时...识存在时,执取识,坚持识,而生起这样的见解:'那是我,那是世界,我死后将成为常、坚固、永恒、不变易法'。"
"比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"无常、苦、变易法,不执取它,会生起这样的见解:'那是我,那是世界,我死后将成为常、坚固、永恒、不变易法'吗?"
"不会,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"无常、苦、变易法,不执取它,会生起这样的见解:'那是我,那是世界,我死后将成为常、坚固、永恒、不变易法'吗?"
"不会,尊者。"
"如是见...他了知:'...不受后有'。"第三。
4. 我将不存在经
153. 舍卫城因缘。"比丘们,什么存在,执取什么,坚持什么,而生起这样的见解:'若我不存在,我所也不存在;我将不存在,我所将不存在'?"
"尊者,我们的法以世尊为根本..."
"比丘们,色存在时,执取色,坚持色,而生起这样的见解:'若我不存在,我所也不存在;我将不存在,我所将不存在'。受存在时...想存在时...行存在时...识存在时,执取识,坚持识,而生起这样的见解:'若我不存在,我所也不存在;我将不存在,我所将不存在'。比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"无常、苦、变易法,不执取它,会生起这样的见解:'若我不存在,我所也不存在;我将不存在,我所将不存在'吗?"
"不会,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"无常、苦、变易法,不执取它,会生起这样的见解:'若我不存在,我所也不存在;我将不存在,我所将不存在'吗?"
"不会,尊者。"
"如是见...他了知:'...不受后有'。"第四。
5. 邪见经
154. 舍卫城因缘。"比丘们,什么存在,执取什么,坚持什么,而邪见生起?"
"尊者,我们的法以世尊为根本..."
"比丘们,色存在时,执取色,坚持色,邪见生起。受存在时...邪见生起。想存在时...行存在时...识存在时,执取识,坚持识,邪见生起。比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"
"无常的...不执取它,邪见会生起吗?"
"不会,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"无常、苦、变易法,不执取它,邪见会生起吗?"
"不会,尊者。"
"如是见...他了知:'...不受后有'。"第五。
6. 有身见经

155. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa sakkāyadiṭṭhi uppajjatī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa sakkāyadiṭṭhi uppajjati. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa sakkāyadiṭṭhi uppajjati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’ . ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ , bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Chaṭṭhaṃ.

7. Attānudiṭṭhisuttaṃ

156. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa attānudiṭṭhi uppajjatī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa attānudiṭṭhi uppajjati. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa attānudiṭṭhi uppajjati . Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Sattamaṃ.

8. Abhinivesasuttaṃ

157. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhā’’ti? ‘‘No hetaṃ, bhante’’…pe… ‘‘evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Aṭṭhamaṃ.

9. Dutiyaabhinivesasuttaṃ

158. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā’’ti? [vinibandhā ajjhosānāti (sī. ka.)] Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā. Vedanāya sati … saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti ? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhājjhosānā’’ti? ‘‘No hetaṃ, bhante’’…pe… ‘‘evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Navamaṃ.

10. Ānandasuttaṃ



以下是完整的简体中文直译:
155. 舍卫城因缘。"比丘们,什么存在,执取什么,坚持什么,而有身见生起?"
"尊者,我们的法以世尊为根本..."
"比丘们,色存在时,执取色,坚持色,有身见生起。受存在时...想存在时...行存在时...识存在时,执取识,坚持识,有身见生起。比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"
"无常的...不执取它,有身见会生起吗?"
"不会,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"
"无常的...不执取它,有身见会生起吗?"
"不会,尊者。"
"如是见...他了知:'...不受后有'。"第六。
7. 我见经
156. 舍卫城因缘。"比丘们,什么存在,执取什么,坚持什么,而我见生起?"
"尊者,我们的法以世尊为根本..."
"比丘们,色存在时,执取色,坚持色,我见生起。受存在时...想存在时...行存在时...识存在时,执取识,坚持识,我见生起。比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"
"无常的...不执取它,我见会生起吗?"
"不会,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"
"无常的...不执取它,我见会生起吗?"
"不会,尊者。"
"如是见...他了知:'...不受后有'。"第七。
8. 执着经
157. 舍卫城因缘。"比丘们,什么存在,执取什么,坚持什么,而结缚、执着、束缚生起?"
"尊者,我们的法以世尊为根本..."
"比丘们,色存在时,执取色,坚持色,结缚、执着、束缚生起。受存在时...想存在时...行存在时...识存在时,执取识,坚持识,结缚、执着、束缚生起。比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"
"无常的...不执取它,结缚、执着、束缚会生起吗?"
"不会,尊者。"...
"如是见...他了知:'...不受后有'。"第八。
9. 第二执着经
158. 舍卫城因缘。"比丘们,什么存在,执取什么,坚持什么,而结缚、执着、束缚、执取生起?"
"尊者,我们的法以世尊为根本..."
"比丘们,色存在时,执取色,坚持色,结缚、执着、束缚、执取生起。受存在时...想存在时...行存在时...识存在时,执取识,坚持识,结缚、执着、束缚、执取生起。比丘们,你们认为如何,色是常还是无常?"
"无常,尊者。"
"无常的...不执取它,结缚、执着、束缚、执取会生起吗?"
"不会,尊者。"...
"如是见...他了知:'...不受后有'。"第九。
10. 阿难经

159. Sāvatthinidānaṃ . Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

‘‘Taṃ kiṃ maññasi, ānanda, 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… saññā… saṅkhārā… 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’’ [no hetaṃ bhante. tasmātihānanda yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ…pe… daṭṭhabbaṃ. (sī. syā. kaṃ. pī.)]. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Dasamaṃ.

Diṭṭhivaggo pañcadasamo.

Tassuddānaṃ –

Ajjhattikaṃ etaṃmama, soattā nocamesiyā;

Micchāsakkāyattānu dve, abhinivesā ānandenāti.

Uparipaṇṇāsako samatto.

Tassa uparipaṇṇāsakassa vagguddānaṃ –

Anto dhammakathikā vijjā, kukkuḷaṃ diṭṭhipañcamaṃ;

Tatiyo paṇṇāsako vutto, nipātoti pavuccatīti [nipāto tena vuccatīti (sī. syā. kaṃ.)].


以下是完整的简体中文直译:
159. 舍卫城因缘。那时,尊者阿难来到世尊处;来到后...对世尊说:"尊者,请世尊为我简要说法,我听闻世尊之法后,可独处、远离、不放逸、热忱、专注而住。"
"阿难,你认为如何,色是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"无常、苦、变易法,认为'这是我的,这是我,这是我的我',这合适吗?"
"不合适,尊者。"
"受...想...行...识是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"苦,尊者。"
"无常、苦、变易法,认为'这是我的,这是我,这是我的我',这合适吗?"
"不合适,尊者。"
"如是见...他了知:'...不受后有'。"第十。
见品第十五。
其摄颂:
内,这是我的,那是我,我将不存在,
邪见,有身见,我见,两执着,阿难。
上五十经完。
上五十经品摄颂:
内,说法者,明,
热恼,见为第五;
第三个五十说,
称为下降。


Khandhasaṃyuttaṃ samattaṃ.

蕴相应完。


