Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

Saḷāyatanavaggo

1. Saḷāyatanasaṃyuttaṃ

1. Aniccavaggo

1. Ajjhattāniccasuttaṃ

1. Evaṃ me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Cakkhuṃ , bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ aniccaṃ. Yadaniccaṃ…pe… ghānaṃ aniccaṃ. Yadaniccaṃ…pe… jivhā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Kāyo anicco. Yadaniccaṃ…pe… mano anicco. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati , manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.

2. Ajjhattadukkhasuttaṃ

2. ‘‘Cakkhuṃ, bhikkhave, dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ dukkhaṃ…pe… ghānaṃ dukkhaṃ… jivhā dukkhā… kāyo dukkho… mano dukkho. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Dutiyaṃ.

3. Ajjhattānattasuttaṃ

3. ‘‘Cakkhuṃ, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ anattā…pe… ghānaṃ anattā… jivhā anattā… kāyo anattā… mano anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Tatiyaṃ.

4. Bāhirāniccasuttaṃ

4. ‘‘Rūpā , bhikkhave, aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi , na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Catutthaṃ.

5. Bāhiradukkhasuttaṃ

5. ‘‘Rūpā , bhikkhave, dukkhā. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. 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. Bāhirānattasuttaṃ

6. ‘‘Rūpā, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Chaṭṭhaṃ.

7. Ajjhattāniccātītānāgatasuttaṃ



向彼世尊、阿罗汉、正等正觉者致敬
相应部
六处品
六处相应
无常品
1. 内无常经
1. 如是我闻。一时，世尊住舍卫城(现今印度北方邦斯拉瓦斯蒂附近)祇树给孤独园。在那里，世尊对比丘们说道："诸比丘。"那些比丘回答说："尊者。"世尊如是说：
"诸比丘，眼是无常的。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，这不是我，这不是我的自我'。耳是无常的。凡无常者……鼻是无常的。凡无常者……舌是无常的。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，这不是我，这不是我的自我'。身是无常的。凡无常者……意是无常的。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，这不是我，这不是我的自我'。诸比丘，如是观察的多闻圣弟子厌离眼，厌离耳，厌离鼻，厌离舌，厌离身，厌离意。由厌离而离贪；由离贪而解脱；解脱时生起解脱智，了知：'生已尽，梵行已立，所作已办，不受后有。'"第一。
2. 内苦经
2. "诸比丘，眼是苦的。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，这不是我，这不是我的自我'。耳是苦的……鼻是苦的……舌是苦的……身是苦的……意是苦的。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，这不是我，这不是我的自我'。如是观察……了知：'不受后有。'"第二。
3. 内无我经
3. "诸比丘，眼是无我的。凡无我者，应当以正慧如实观察'这不是我的，这不是我，这不是我的自我'。耳是无我的……鼻是无我的……舌是无我的……身是无我的……意是无我的。凡无我者，应当以正慧如实观察'这不是我的，这不是我，这不是我的自我'。如是观察……了知：'不受后有。'"第三。
4. 外无常经
4. "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，应当以正慧如实观察'这不是我的，这不是我，这不是我的自我'。声……香……味……触……法是无常的。凡无常者即是苦；凡苦者即是  我。凡无我者，应当以正慧如实观察'这不是我的，这不是我，这不是我的自我'。诸比丘，如是观察的多闻圣弟子厌离色，厌离声，厌离香，厌离味，厌离触，厌离法。由厌离而离贪；由离贪而解脱；解脱时生起解脱智，了知：'生已尽，梵行已立，所作已办，不受后有。'"第四。
5. 外苦经
5. "诸比丘，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，这不是我，这不是我的自我'。声……香……味……触……法是苦的。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，这不是我，这不是我的自我'。如是观察……了知：'不受后有。'"第五。
6. 外无我经
6. "诸比丘，色是无我的。凡无我者，应当以正慧如实观察'这不是我的，这不是我，这不是我的自我'。声……香……味……触……法是无我的。凡无我者，应当以正慧如实观察'这不是我的，这不是我，这不是我的自我'。如是观察……了知：'不受后有。'"第六。
7. 内


7. ‘‘Cakkhuṃ , bhikkhave, aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ aniccaṃ… ghānaṃ aniccaṃ… jivhā aniccā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anicco…pe… mano anicco atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Sattamaṃ.

8. Ajjhattadukkhātītānāgatasuttaṃ

8. ‘‘Cakkhuṃ , bhikkhave, dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ dukkhaṃ…pe… ghānaṃ dukkhaṃ…pe… jivhā dukkhā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo dukkho…pe… mano dukkho atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Aṭṭhamaṃ.

9. Ajjhattānattātītānāgatasuttaṃ

9. ‘‘Cakkhuṃ , bhikkhave, anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ anattā…pe… ghānaṃ anattā…pe… jivhā anattā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anattā…pe… mano anattā atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Navamaṃ.

10. Bāhirāniccātītānāgatasuttaṃ

10. ‘‘Rūpā , bhikkhave, aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; anāgate dhamme nābhinandati; paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Dasamaṃ.

11. Bāhiradukkhātītānāgatasuttaṃ

11. ‘‘Rūpā, bhikkhave, dukkhā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati ; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti…pe. …. Ekādasamaṃ.

12. Bāhirānattātītānāgatasuttaṃ



7. 内无常过去未来经
7. "诸比丘，眼是无常的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的眼无所顾恋；不欢喜未来的眼；对现在的眼修习厌离、离贪、灭尽。耳是无常的……鼻是无常的……舌是无常的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的舌无所顾恋；不欢喜未来的舌；对现在的舌修习厌离、离贪、灭尽。身是无常的……意是无常的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的意无所顾恋；不欢喜未来的意；对现在的意修习厌离、离贪、灭尽。"第七。
8. 内苦过去未来经
8. "诸比丘，眼是苦的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的眼无所顾恋；不欢喜未来的眼；对现在的眼修习厌离、离贪、灭尽。耳是苦的……鼻是苦的……舌是苦的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的舌无所顾恋；不欢喜未来的舌；对现在的舌修习厌离、离贪、灭尽。身是苦的……意是苦的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的意无所顾恋；不欢喜未来的意；对现在的意修习厌离、离贪、灭尽。"第八。
9. 内无我过去未来经
9. "诸比丘，眼是无我的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的眼无所顾恋；不欢喜未来的眼；对现在的眼修习厌离、离贪、灭尽。耳是无我的……鼻是无我的……舌是无我的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的舌无所顾恋；不欢喜未来的舌；对现在的舌修习厌离、离贪、灭尽。身是无我的……意是无我的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的意无所顾恋；不欢喜未来的意；对现在的意修习厌离、离贪、灭尽。"第九。
10. 外无常过去未来经
10. "诸比丘，色是无常的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的色无所顾恋；不欢喜未来的色；对现在的色修习厌离、离贪、灭尽。声……香……味……触……法是无常的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的法无所顾恋；不欢喜未来的法；对现在的法修习厌离、离贪、灭尽。"第十。
11. 外苦过去未来经
11. "诸比丘，色是苦的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的色无所顾恋；不欢喜未来的色；对现在的色修习厌离、离贪、灭尽。"……第十一。
12. 外无我过去未来经

12. ‘‘Rūpā, bhikkhave, anattā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave , sutavā ariyasāvako atītesu dhammesu anapekkho hoti; anāgate dhamme nābhinandati; paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Dvādasamaṃ.

Aniccavaggo paṭhamo.

Tassuddānaṃ –

Aniccaṃ dukkhaṃ anattā ca, tayo ajjhattabāhirā;

Yadaniccena tayo vuttā, te te ajjhattabāhirāti.

2. Yamakavaggo

1. Paṭhamapubbesambodhasuttaṃ

13. Sāvatthinidānaṃ . ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko sotassa…pe… ko ghānassa… ko jivhāya… ko kāyassa… ko manassa assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo. Yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ cakkhussa ādīnavo. Yo cakkhusmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ cakkhussa nissaraṇaṃ. Yaṃ sotaṃ…pe… yaṃ ghānaṃ…pe… yaṃ jivhaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ jivhāya assādo. Yaṃ [yā (sī. syā. kaṃ. pī.)] jivhā aniccā dukkhā vipariṇāmadhammā, ayaṃ jivhāya ādīnavo. Yo jivhāya chandarāgavinayo chandarāgappahānaṃ, idaṃ jivhāya nissaraṇaṃ. Yaṃ kāyaṃ…pe… yaṃ manaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manassa assādo. Yaṃ [yo (sī. syā. kaṃ. ka.)] mano anicco dukkho vipariṇāmadhammo, ayaṃ manassa ādīnavo. Yo manasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ manassa nissaraṇa’’’nti.

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti [sabbatthāpi evameva itisaddena saha dissati] paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī. ka.) evamuparipi], ayamantimā jāti, natthi dāni punabbhavo’’’ti. Paṭhamaṃ.

2. Dutiyapubbesambodhasuttaṃ



12. "诸比丘，色是无我的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的色无所顾恋；不欢喜未来的色；对现在的色修习厌离、离贪、灭尽。声……香……味……触……法是无我的，过去未来的；更何况现在的!诸比丘，如是观察的多闻圣弟子对过去的法无所顾恋；不欢喜未来的法；对现在的法修习厌离、离贪、灭尽。"第十二。
无常品第一
其摘要：
无常、苦、无我，内外各三种；
以无常而说，内外各三种。
双品
1. 第一正觉前经
13. 舍卫城因缘。"诸比丘，在我尚未正觉，还是菩萨时，我如是思惟：'眼有什么味患、出离?耳……鼻……舌……身……意有什么味患、出离?'诸比丘，我如是思惟：'缘眼而生起乐与喜悦，这是眼的味。眼是无常、苦、变易法，这是眼的患。对眼调伏欲贪、断除欲贪，这是眼的出离。耳……鼻……缘舌而生起乐与喜悦，这是舌的味。舌是无常、苦、变易法，这是舌的患。对舌调伏欲贪、断除欲贪，这是舌的出离。身……缘意而生起乐与喜悦，这是意的味。意是无常、苦、变易法，这是意的患。对意调伏欲贪、断除欲贪，这是意的出离。'
"诸比丘，只要我对这六内处的味如实不知味，患如实不知患，出离如实不知出离，我就不曾在天、魔、梵世界中，在沙门、婆罗门、天、人众中，宣称已证得无上正等正觉。诸比丘，当我对这六内处的味如实知味，患如实知患，出离如实知出离，我才在天、魔、梵世界中，在沙门、婆罗门、天、人众中，宣称已证得无上正等正觉。我生起智见:'我的解脱不动摇，此为最后生，不再有后有。'"第一。
2. 第二正觉前经

14. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saddānaṃ…pe… ko gandhānaṃ… ko rasānaṃ… ko phoṭṭhabbānaṃ… ko dhammānaṃ assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho rūpe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpānaṃ assādo. Yaṃ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṃ rūpānaṃ ādīnavo. Yo rūpesu chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpānaṃ nissaraṇaṃ. Yaṃ sadde… gandhe… rase… phoṭṭhabbe… yaṃ dhamme paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ dhammānaṃ assādo. Yaṃ dhammā aniccā dukkhā vipariṇāmadhammā , ayaṃ dhammānaṃ ādīnavo. Yo dhammesu chandarāgavinayo chandarāgappahānaṃ, idaṃ dhammānaṃ nissaraṇa’’’nti.

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Dutiyaṃ.

3. Paṭhamaassādapariyesanasuttaṃ

15. ‘‘Cakkhussāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo cakkhussa assādo tadajjhagamaṃ. Yāvatā cakkhussa assādo paññāya me so sudiṭṭho. Cakkhussāhaṃ, bhikkhave , ādīnavapariyesanaṃ acariṃ. Yo cakkhussa ādīnavo tadajjhagamaṃ. Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho. Cakkhussāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ cakkhussa nissaraṇaṃ tadajjhagamaṃ. Yāvatā cakkhussa nissaraṇaṃ , paññāya me taṃ sudiṭṭhaṃ. Sotassāhaṃ , bhikkhave… ghānassāhaṃ, bhikkhave… jivhāyāhaṃ bhikkhave, assādapariyesanaṃ acariṃ. Yo jivhāya assādo tadajjhagamaṃ. Yāvatā jivhāya assādo paññāya me so sudiṭṭho. Jivhāyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo jivhāya ādīnavo tadajjhagamaṃ. Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho. Jivhāyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ jivhāya nissaraṇaṃ tadajjhagamaṃ. Yāvatā jivhāya nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Manassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo manassa assādo tadajjhagamaṃ. Yāvatā manassa assādo paññāya me so sudiṭṭho. Manassāhaṃ, bhikkhave , ādīnavapariyesanaṃ acariṃ. Yo manassa ādīnavo tadajjhagamaṃ. Yāvatā manassa ādīnavo paññāya me so sudiṭṭho. Manassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ manassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā manassa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Tatiyaṃ.

4. Dutiyaassādapariyesanasuttaṃ



14. "诸比丘，在我尚未正觉，还是菩萨时，我如是思惟：'色有什么味患、出离?声……香……味……触……法有什么味患、出离?'诸比丘，我如是思惟：'缘色而生起乐与喜悦，这是色的味。色是无常、苦、变易法，这是色的患。对色调伏欲贪、断除欲贪，这是色的出离。声……香……味……触……缘法而生起乐与喜悦，这是法的味。法是无常、苦、变易法，这是法的患。对法调伏欲贪、断除欲贪，这是法的出离。'
"诸比丘，只要我对这六外处的味如实不知味，患如实不知患，出离如实不知出离，我就不曾在天、魔、梵世界中，在沙门、婆罗门、天、人众中，宣称已证得无上正等正觉。诸比丘，当我对这六外处的味如实知味，患如实知患，出离如实知出离，我才在天、魔、梵世界中，在沙门、婆罗门、天、人众中，宣称已证得无上正等正觉。我生起智见:'我的解脱不动摇，此为最后生，不再有后有。'"第二。
3. 第一味患求经
15. "诸比丘，我寻求眼的味。凡是眼的味，我都证得了。眼有多少味，我都以慧善见。诸比丘，我寻求眼的患。凡是眼的患，我都证得了。眼有多少患，我都以慧善见。诸比丘，我寻求眼的出离。凡是眼的出离，我都证得了。眼有多少出离，我都以慧善见。诸比丘，我寻求耳的……诸比丘，我寻求鼻的……诸比丘，我寻求舌的味。凡是舌的味，我都证得了。舌有多少味，我都以慧善见。诸比丘，我寻求舌的患。凡是舌的患，我都证得了。舌有多少患，我都以慧善见。诸比丘，我寻求舌的出离。凡是舌的出离，我都证得了。舌有多少出离，我都以慧善见。诸比丘，我寻求意的味。凡是意的味，我都证得了。意有多少味，我都以慧善见。诸比丘，我寻求意的患。凡是意的患，我都证得了。意有多少患，我都以慧善见。诸比丘，我寻求意的出离。凡是意的出离，我都证得了。意有多少出离，我都以慧善见。
"诸比丘，只要我对这六内处的味不如实知味，患不如实知患，出离不如实知出离……宣称……我生起智见:'我的解脱不动摇，此为最后生，不再有后有。'"第三。
4. 第二味患求经

16. ‘‘Rūpānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo rūpānaṃ assādo tadajjhagamaṃ. Yāvatā rūpānaṃ assādo paññāya me so sudiṭṭho. Rūpānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo rūpānaṃ ādīnavo tadajjhagamaṃ. Yāvatā rūpānaṃ ādīnavo paññāya me so sudiṭṭho. Rūpānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ rūpānaṃ nissaraṇaṃ tadajjhagamaṃ. Yāvatā rūpānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Saddānāhaṃ, bhikkhave… gandhānāhaṃ, bhikkhave… rasānāhaṃ, bhikkhave… phoṭṭhabbānāhaṃ, bhikkhave… dhammānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo dhammānaṃ assādo tadajjhagamaṃ. Yāvatā dhammānaṃ assādo paññāya me so sudiṭṭho. Dhammānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo dhammānaṃ ādīnavo tadajjhagamaṃ. Yāvatā dhammānaṃ ādīnavo paññāya me so sudiṭṭho. Dhammānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ dhammānaṃ nissaraṇaṃ tadajjhagamaṃ. Yāvatā dhammānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Catutthaṃ.

5. Paṭhamanoceassādasuttaṃ

17. ‘‘No cedaṃ, bhikkhave, cakkhussa assādo abhavissa, nayidaṃ sattā cakkhusmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṃ sārajjanti. No cedaṃ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṃ sattā cakkhusmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṃ nibbindanti. No cedaṃ, bhikkhave, cakkhussa nissaraṇaṃ abhavissa, nayidaṃ sattā cakkhusmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṃ tasmā sattā cakkhusmā nissaranti. No cedaṃ, bhikkhave, sotassa assādo abhavissa… no cedaṃ, bhikkhave, ghānassa assādo abhavissa… no cedaṃ, bhikkhave, jivhāya assādo abhavissa, nayidaṃ sattā jivhāya sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti. No cedaṃ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṃ sattā jivhāya nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti. No cedaṃ, bhikkhave, jivhāya nissaraṇaṃ abhavissa, nayidaṃ sattā jivhāya nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṃ, tasmā sattā jivhāya nissaranti. No cedaṃ, bhikkhave, kāyassa assādo abhavissa… no cedaṃ, bhikkhave, manassa assādo abhavissa, nayidaṃ sattā manasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṃ sārajjanti. No cedaṃ, bhikkhave, manassa ādīnavo abhavissa, nayidaṃ sattā manasmiṃ nibbindeyyuṃ . Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṃ nibbindanti. No cedaṃ, bhikkhave, manassa nissaraṇaṃ abhavissa, nayidaṃ sattā manasmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṃ, tasmā sattā manasmā nissaranti.

‘‘Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena [vipariyādikatena (sī. pī.), vipariyādikatena (syā. kaṃ. ka.)] cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu , atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī’’ti. Pañcamaṃ.

6. Dutiyanoceassādasuttaṃ



16. "诸比丘，我寻求色的味。凡是色的味，我都证得了。色有多少味，我都以慧善见。诸比丘，我寻求色的患。凡是色的患，我都证得了。色有多少患，我都以慧善见。诸比丘，我寻求色的出离。凡是色的出离，我都证得了。色有多少出离，我都以慧善见。诸比丘，我寻求声的……诸比丘，我寻求香的……诸比丘，我寻求味的……诸比丘，我寻求触的……诸比丘，我寻求法的味。凡是法的味，我都证得了。法有多少味，我都以慧善见。诸比丘，我寻求法的患。凡是法的患，我都证得了。法有多少患，我都以慧善见。诸比丘，我寻求法的出离。凡是法的出离，我都证得了。法有多少出离，我都以慧善见。
"诸比丘，只要我对这六外处的味不如实知味，患不如实知患，出离不如实知出离……宣称……我生起智见:'我的解脱不动摇，此为最后生，不再有后有。'"第四。
5. 第一若无味经
17. "诸比丘，若眼无味，众生就不会贪著眼。诸比丘，因为眼有味，所以众生贪著眼。诸比丘，若眼无患，众生就不会厌离眼。诸比丘，因为眼有患，所以众生厌离眼。诸比丘，若眼无出离，众生就不会出离眼。诸比丘，因为眼有出离，所以众生出离眼。诸比丘，若耳无味……诸比丘，若鼻无味……诸比丘，若舌无味，众生就不会贪著舌。诸比丘，因为舌有味，所以众生贪著舌。诸比丘，若舌无患，众生就不会厌离舌。诸比丘，因为舌有患，所以众生厌离舌。诸比丘，若舌无出离，众生就不会出离舌。诸比丘，因为舌有出离，所以众生出离舌。诸比丘，若身无味……诸比丘，若意无味，众生就不会贪著意。诸比丘，因为意有味，所以众生贪著意。诸比丘，若意无患，众生就不会厌离意。诸比丘，因为意有患，所以众生厌离意。诸比丘，若意无出离，众生就不会出离意。诸比丘，因为意有出离，所以众生出离意。
"诸比丘，只要众生对这六内处的味不如实知味，患不如实知患，出离不如实知出离，诸比丘，众生就不能在天、魔、梵世界中，在沙门、婆罗门、天、人众中，解脱、离系、解放，以无障碍心而住。诸比丘，当众生对这六内处的味如实知味，患如实知患，出离如实知出离，诸比丘，众生就能在天、魔、梵世界中，在沙门、婆罗门、天、人众中，解脱、离系、解放，以无障碍心而住。"第五。
6. 第二若无味经

18. ‘‘No cedaṃ, bhikkhave, rūpānaṃ assādo abhavissa, nayidaṃ sattā rūpesu sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ assādo, tasmā sattā rūpesu sārajjanti. No cedaṃ, bhikkhave, rūpānaṃ ādīnavo abhavissa, nayidaṃ sattā rūpesu nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ ādīnavo, tasmā sattā rūpesu nibbindanti. No cedaṃ, bhikkhave, rūpānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā rūpehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ nissaraṇaṃ, tasmā sattā rūpehi nissaranti. No cedaṃ, bhikkhave, saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ assādo abhavissa, nayidaṃ sattā dhammesu sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ assādo, tasmā sattā dhammesu sārajjanti. No cedaṃ, bhikkhave, dhammānaṃ ādīnavo abhavissa, nayidaṃ sattā dhammesu nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ ādīnavo, tasmā sattā dhammesu nibbindanti. No cedaṃ, bhikkhave, dhammānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā dhammehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ nissaraṇaṃ, tasmā sattā dhammehi nissaranti.

‘‘Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu , neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave , sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī’’ti. Chaṭṭhaṃ.

7. Paṭhamābhinandasuttaṃ

19. ‘‘Yo , bhikkhave, cakkhuṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo sotaṃ…pe… yo ghānaṃ…pe… yo jivhaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo kāyaṃ…pe… yo manaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā’’ti vadāmi.

‘‘Yo ca kho, bhikkhave, cakkhuṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo sotaṃ…pe… yo ghānaṃ…pe… yo jivhaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo kāyaṃ…pe… yo manaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā’’ti vadāmi. Sattamaṃ.

8. Dutiyābhinandasuttaṃ

20. ‘‘Yo, bhikkhave, rūpe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo sadde…pe… gandhe… rase… phoṭṭhabbe… dhamme abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā’’ti vadāmi.

‘‘Yo ca kho, bhikkhave, rūpe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi . Yo sadde…pe… gandhe… rase… phoṭṭhabbe… dhamme nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā’’ti vadāmi. Aṭṭhamaṃ.

9. Paṭhamadukkhuppādasuttaṃ

21. ‘‘Yo , bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo sotassa…pe… yo ghānassa… yo jivhāya… yo kāyassa… yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.

‘‘Yo ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo sotassa… yo ghānassa… yo jivhāya… yo kāyassa… yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo’’ti. Navamaṃ.

10. Dutiyadukkhuppādasuttaṃ



18. "诸比丘，若色无味，众生就不会贪著色。诸比丘，因为色有味，所以众生贪著色。诸比丘，若色无患，众生就不会厌离色。诸比丘，因为色有患，所以众生厌离色。诸比丘，若色无出离，众生就不会出离色。诸比丘，因为色有出离，所以众生出离色。诸比丘，若声……香……味……触……法无味，众生就不会贪著法。诸比丘，因为法有味，所以众生贪著法。诸比丘，若法无患，众生就不会厌离法。诸比丘，因为法有患，所以众生厌离法。诸比丘，若法无出离，众生就不会出离法。诸比丘，因为法有出离，所以众生出离法。
"诸比丘，只要众生对这六外处的味不如实知味，患不如实知患，出离不如实知出离，诸比丘，众生就不能在天、魔、梵世界中，在沙门、婆罗门、天、人众中，解脱、离系、解放，以无障碍心而住。诸比丘，当众生对这六外处的味如实知味，患如实知患，出离如实知出离，诸比丘，众生就能在天、魔、梵世界中，在沙门、婆罗门、天、人众中，解脱、离系、解放，以无障碍心而住。"第六。
7. 第一欢喜经
19. "诸比丘，谁欢喜眼，谁就欢喜苦。谁欢喜苦，我说他未解脱苦。谁欢喜耳……谁欢喜鼻……谁欢喜舌，谁就欢喜苦。谁欢喜苦，我说他未解脱苦。谁欢喜身……谁欢喜意，谁就欢喜苦。谁欢喜苦，我说他未解脱苦。
"诸比丘，谁不欢喜眼，谁就不欢喜苦。谁不欢喜苦，我说他已解脱苦。谁不欢喜耳……谁不欢喜鼻……谁不欢喜舌，谁就不欢喜苦。谁不欢喜苦，我说他已解脱苦。谁不欢喜身……谁不欢喜意，谁就不欢喜苦。谁不欢喜苦，我说他已解脱苦。"第七。
8. 第二欢喜经
20. "诸比丘，谁欢喜色，谁就欢喜苦。谁欢喜苦，我说他未解脱苦。谁欢喜声……香……味……触……法，谁就欢喜苦。谁欢喜苦，我说他未解脱苦。
"诸比丘，谁不欢喜色，谁就不欢喜苦。谁不欢喜苦，我说他已解脱苦。谁不欢喜声……香……味……触……法，谁就不欢喜苦。谁不欢喜苦，我说他已解脱苦。"第八。
9. 第一苦生起经
21. "诸比丘，眼的生起、住立、出生、显现，是苦的生起，病的住立，老死的显现。耳的……鼻的……舌的……身的……意的生起、住立、出生、显现，是苦的生起，病的住立，老死的显现。
"诸比丘，眼的灭尽、平息、消失，是苦的灭尽，病的平息，老死的消失。耳的……鼻的……舌的……身的……意的灭尽、平息、消失，是苦的灭尽，病的平息，老死的消失。"第九。
10. 第二苦生起经

22. ‘‘Yo, bhikkhave, rūpānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo saddānaṃ…pe… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.

‘‘Yo ca kho, bhikkhave, rūpānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo saddānaṃ…pe… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo’’ti. Dasamaṃ.

Yamakavaggo dutiyo.

Tassuddānaṃ –

Sambodhena duve vuttā, assādena apare duve;

No cetena duve vuttā, abhinandena apare duve;

Uppādena duve vuttā, vaggo tena pavuccatīti.

3. Sabbavaggo

1. Sabbasuttaṃ

23. Sāvatthinidānaṃ . ‘‘Sabbaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha. Kiñca, bhikkhave, sabbaṃ? Cakkhuñceva rūpā ca, sotañca [sotañceva (?) evamitarayugalesupi] saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca – idaṃ vuccati, bhikkhave, sabbaṃ. Yo, bhikkhave, evaṃ vadeyya – ‘ahametaṃ sabbaṃ paccakkhāya aññaṃ sabbaṃ paññāpessāmī’ti, tassa vācāvatthukamevassa [vācāvatthurevassa (sī. pī.), vācāvatthudevassa (syā. kaṃ.)]; puṭṭho ca na sampāyeyya, uttariñca vighātaṃ āpajjeyya. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmi’’nti. Paṭhamaṃ.

2. Pahānasuttaṃ

24. ‘‘Sabbappahānāya [sabbaṃ pahānāya (syā. kaṃ. ka.)] vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbappahānāya dhammo? Cakkhuṃ, bhikkhave, pahātabbaṃ, rūpā pahātabbā, cakkhuviññāṇaṃ pahātabbaṃ, cakkhusamphasso pahātabbo , yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ…pe… yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ… yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṃ pahātabbaṃ, jivhāsamphasso pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Kāyo pahātabbo… mano pahātabbo, dhammā pahātabbā, manoviññāṇaṃ pahātabbaṃ, manosamphasso pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Ayaṃ kho, bhikkhave, sabbappahānāya dhammo’’ti. Dutiyaṃ.

3. Abhiññāpariññāpahānasuttaṃ

25. ‘‘Sabbaṃ abhiññā pariññā pahānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo? Cakkhuṃ, bhikkhave, abhiññā pariññā pahātabbaṃ, rūpā abhiññā pariññā pahātabbā , cakkhuviññāṇaṃ abhiññā pariññā pahātabbaṃ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ…pe… jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṃ abhiññā pariññā pahātabbaṃ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. Kāyo abhiññā pariññā pahātabbo… mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṃ abhiññā pariññā pahātabbaṃ, manosamphasso abhiññā pariññā pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. Ayaṃ kho, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo’’ti. Tatiyaṃ.

4. Paṭhamaaparijānanasuttaṃ



22. "诸比丘，色的生起、住立、出生、显现，是苦的生起，病的住立，老死的显现。声的……香的……味的……触的……法的生起、住立、出生、显现，是苦的生起，病的住立，老死的显现。
"诸比丘，色的灭尽、平息、消失，是苦的灭尽，病的平息，老死的消失。声的……香的……味的……触的……法的灭尽、平息、消失，是苦的灭尽，病的平息，老死的消失。"第十。
双品第二
其摘要：
以正觉说二经，以味说另二经；
以若无说二经，以欢喜说另二经；
以生起说二经，故称此品。
一切品
1. 一切经
23. 舍卫城因缘。"诸比丘，我将为你们说一切。请听。诸比丘，什么是一切?眼与色，耳与声，鼻与香，舌与味，身与触，意与法——诸比丘，这称为一切。诸比丘，若有人说:'我舍弃此一切，将施设另一个一切'，那只是他的空谈；被问及时他无法解释，而且会陷入更大的困扰。为什么?诸比丘，因为那是不可能的。"第一。
2. 断经
24. "诸比丘，我将为你们说断一切的法。请听。诸比丘，什么是断一切的法?诸比丘，应断眼，应断色，应断眼识，应断眼触，凡缘眼触所生的感受，或乐或苦或不苦不乐，也应断除……凡缘耳触所生的感受，或乐或苦或不苦不乐，也应断除……凡缘鼻触所生的感受，或乐或苦或不苦不乐，也应断除。应断舌，应断味，应断舌识，应断舌触，凡缘舌触所生的感受，或乐或苦或不苦不乐，也应断除。应断身……应断意，应断法，应断意识，应断意触，凡缘意触所生的感受，或乐或苦或不苦不乐，也应断除。诸比丘，这就是断一切的法。"第二。
3. 证知遍知断经
25. "诸比丘，我将为你们说证知遍知断一切的法。请听。诸比丘，什么是证知遍知断一切的法?诸比丘，应证知遍知断眼，应证知遍知断色，应证知遍知断眼识，应证知遍知断眼触，凡缘眼触所生的感受，或乐或苦或不苦不乐，也应证知遍知断除……应证知遍知断舌，应证知遍知断味，应证知遍知断舌识，应证知遍知断舌触，凡缘舌触所生的感受，或乐或苦或不苦不乐，也应证知遍知断除。应证知遍知断身……应证知遍知断意，应证知遍知断法，应证知遍知断意识，应证知遍知断意触，凡缘意触所生的感受，或乐或苦或不苦不乐，也应证知遍知断除。诸比丘，这就是证知遍知断一切的法。"第三。
4. 第一不遍知经

26. ‘‘Sabbaṃ , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpe anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhuviññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhusamphassaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya…pe… jivhaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rase…pe… jivhāviññāṇaṃ…pe… jivhāsamphassaṃ…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kāyaṃ…pe… manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Dhamme…pe… manoviññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.

‘‘Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kiñca , bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? Cakkhuṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Rūpe abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Cakkhuviññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Cakkhusamphassaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya…pe… jivhaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Rase…pe… jivhāviññāṇaṃ…pe… jivhāsamphassaṃ…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kāyaṃ…pe… manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Dhamme…pe… manoviññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Catutthaṃ.

5. Dutiyaaparijānanasuttaṃ



26. "诸比丘，不证知一切、不遍知、不离贪、不断舍，就不能灭尽苦。诸比丘，不证知什么、不遍知、不离贪、不断舍，就不能灭尽苦?诸比丘，不证知眼、不遍知、不离贪、不断舍，就不能灭尽苦。不证知色、不遍知、不离贪、不断舍，就不能灭尽苦。不证知眼识、不遍知、不离贪、不断舍，就不能灭尽苦。不证知眼触、不遍知、不离贪、不断舍，就不能灭尽苦。凡缘眼触所生的感受，或乐或苦或不苦不乐，不证知它、不遍知、不离贪、不断舍，就不能灭尽苦……不证知舌、不遍知、不离贪、不断舍，就不能灭尽苦。味……舌识……舌触……凡缘舌触所生的感受，或乐或苦或不苦不乐，不证知它、不遍知、不离贪、不断舍，就不能灭尽苦。身……不证知意、不遍知、不离贪、不断舍，就不能灭尽苦。法……意识……意触……凡缘意触所生的感受，或乐或苦或不苦不乐，不证知它、不遍知、不离贪、不断舍，就不能灭尽苦。诸比丘，这就是不证知一切、不遍知、不离贪、不断舍，就不能灭尽苦。
"诸比丘，证知一切、遍知、离贪、断舍，就能灭尽苦。诸比丘，证知什么、遍知、离贪、断舍，就能灭尽苦?诸比丘，证知眼、遍知、离贪、断舍，就能灭尽苦。证知色、遍知、离贪、断舍，就能灭尽苦。证知眼识、遍知、离贪、断舍，就能灭尽苦。证知眼触、遍知、离贪、断舍，就能灭尽苦。凡缘眼触所生的感受，或乐或苦或不苦不乐，证知它、遍知、离贪、断舍，就能灭尽苦……证知舌、遍知、离贪、断舍，就能灭尽苦。味……舌识……舌触……凡缘舌触所生的感受，或乐或苦或不苦不乐，证知它、遍知、离贪、断舍，就能灭尽苦。身……证知意、遍知、离贪、断舍，就能灭尽苦。法……意识……意触……凡缘意触所生的感受，或乐或苦或不苦不乐，证知它、遍知、离贪、断舍，就能灭尽苦。诸比丘，这就是证知一切、遍知、离贪、断舍，就能灭尽苦。"第四。
5. 第二不遍知经

27. ‘‘Sabbaṃ , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? Yañca, bhikkhave , cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā…pe… yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā – idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.

‘‘Sabbaṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā…pe… yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā – idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Pañcamaṃ.

6. Ādittasuttaṃ

28. Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sabbaṃ, bhikkhave, ādittaṃ. Kiñca, bhikkhave, sabbaṃ ādittaṃ? Cakkhu [cakkhuṃ (sī. syā. kaṃ. pī.)], bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? ‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta’nti vadāmi…pe… jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ, jivhāsamphasso āditto . Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? ‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta’nti vadāmi…pe… mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ, manosamphasso āditto. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? ‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta’nti vadāmi. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati …pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsūti. Chaṭṭhaṃ.

7. Addhabhūtasuttaṃ



27. "诸比丘，不证知一切、不遍知、不离贪、不断舍，就不能灭尽苦。诸比丘，不证知什么一切、不遍知、不离贪、不断舍，就不能灭尽苦?诸比丘，眼和色，眼识，以及眼识所识知的法……舌和味，舌识，以及舌识所识知的法；身和触，身识，以及身识所识知的法；意和法，意识，以及意识所识知的法——诸比丘，不证知这一切、不遍知、不离贪、不断舍，就不能灭尽苦。
"诸比丘，证知一切、遍知、离贪、断舍，就能灭尽苦。诸比丘，证知什么一切、遍知、离贪、断舍，就能灭尽苦?诸比丘，眼和色，眼识，以及眼识所识知的法……舌和味，舌识，以及舌识所识知的法；身和触，身识，以及身识所识知的法；意和法，意识，以及意识所识知的法——诸比丘，证知这一切、遍知、离贪、断舍，就能灭尽苦。"第五。
6. 燃烧经
28. 有一次，世尊与一千比丘一起住在伽耶（Gayā）的伽耶山顶。在那里，世尊对比丘们说："诸比丘，一切都在燃烧。诸比丘，什么是一切在燃烧?诸比丘，眼在燃烧，色在燃烧，眼识在燃烧，眼触在燃烧。凡缘眼触所生的感受，或乐或苦或不苦不乐，那也在燃烧。被什么燃烧?我说被贪火、嗔火、痴火燃烧，被生、老、死、愁、悲、苦、忧、恼燃烧……舌在燃烧，味在燃烧，舌识在燃烧，舌触在燃烧。凡缘舌触所生的感受，或乐或苦或不苦不乐，那也在燃烧。被什么燃烧?我说被贪火、嗔火、痴火燃烧，被生、老、死、愁、悲、苦、忧、恼燃烧……意在燃烧，法在燃烧，意识在燃烧，意触在燃烧。凡缘意触所生的感受，或乐或苦或不苦不乐，那也在燃烧。被什么燃烧?我说被贪火、嗔火、痴火燃烧，被生、老、死、愁、悲、苦、忧、恼燃烧。诸比丘，多闻圣弟子如是观察，就厌离眼，厌离色，厌离眼识，厌离眼触，凡缘眼触所生的感受，或乐或苦或不苦不乐，也厌离那个……凡缘意触所生的感受，或乐或苦或不苦不乐，也厌离那个。由厌离而离贪；由离贪而解脱；解脱时生起解脱智:'生已尽，梵行已立，所作已办，不受后有。'"世尊如是说。那些比丘满意欢喜世尊所说。当此解说被说时，那一千比丘的心无取著而从诸漏解脱。第六。
7. 被压迫经

29. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sabbaṃ, bhikkhave, addhabhūtaṃ [andhabhūtaṃ (sī. syā. kaṃ.)]. Kiñca , bhikkhave, sabbaṃ addhabhūtaṃ? Cakkhu, bhikkhave, addhabhūtaṃ, rūpā addhabhūtā, cakkhuviññāṇaṃ addhabhūtaṃ, cakkhusamphasso addhabhūto, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta’nti vadāmi…pe… jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṃ addhabhūtaṃ, jivhāsamphasso addhabhūto, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta’nti vadāmi. Kāyo addhabhūto…pe… mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṃ addhabhūtaṃ, manosamphasso addhabhūto, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta’nti vadāmi. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati , virāgā vimuccati, vimuttasmiṃ ‘vimutta’miti ñāṇaṃ hoti, ‘khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

8. Samugghātasāruppasuttaṃ



29. 如是我闻。一时，世尊住在王舍城（Rājagaha）竹林（Veḷuvana）栗鼠饲养处。在那里，世尊对比丘们说："诸比丘，一切都被压迫。诸比丘，什么是一切被压迫?诸比丘，眼被压迫，色被压迫，眼识被压迫，眼触被压迫，凡缘眼触所生的感受，或乐或苦或不苦不乐，那也被压迫。被什么压迫?我说被生、老、死、愁、悲、苦、忧、恼压迫……舌被压迫，味被压迫，舌识被压迫，舌触被压迫，凡缘舌触所生的感受，或乐或苦或不苦不乐，那也被压迫。被什么压迫?我说被生、老、死、愁、悲、苦、忧、恼压迫。身被压迫……意被压迫，法被压迫，意识被压迫，意触被压迫，凡缘意触所生的感受，或乐或苦或不苦不乐，那也被压迫。被什么压迫?我说被生、老、死、愁、悲、苦、忧、恼压迫。诸比丘，多闻圣弟子如是观察，就厌离眼，厌离色，厌离眼识，厌离眼触……凡缘意触所生的感受，或乐或苦或不苦不乐，也厌离那个。由厌离而离贪；由离贪而解脱；解脱时生起解脱智:'生已尽，梵行已立，所作已办，不受后有。'"第七。
8. 根除适宜经

30. ‘‘Sabbamaññitasamugghātasāruppaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmīti. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati. Cakkhuviññāṇaṃ na maññati, cakkhuviññāṇasmiṃ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṃ meti na maññati. Cakkhusamphassaṃ na maññati, cakkhusamphassasmiṃ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati , tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati…pe… jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati. Jivhāviññāṇaṃ na maññati, jivhāviññāṇasmiṃ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṃ meti na maññati. Jivhāsamphassaṃ na maññati, jivhāsamphassasmiṃ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati…pe… manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati. Manoviññāṇaṃ na maññati, manoviññāṇasmiṃ na maññati, manoviññāṇato na maññati, manoviññāṇaṃ meti na maññati. Manosamphassaṃ na maññati, manosamphassasmiṃ na maññati, manosamphassato na maññati, manosamphasso meti na maññati . Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Sabbaṃ na maññati, sabbasmiṃ na maññati, sabbato na maññati, sabbaṃ meti na maññati. So evaṃ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā’’ti. Aṭṭhamaṃ.

9. Paṭhamasamugghātasappāyasuttaṃ



30. "诸比丘，我将为你们说适宜于根除一切我慢的道路。请听，请善思维，我将说。诸比丘，什么是适宜于根除一切我慢的道路?在此，诸比丘，比丘不认为眼，不认为在眼中，不认为从眼而来，不认为眼是我的。不认为色，不认为在色中，不认为从色而来，不认为色是我的。不认为眼识，不认为在眼识中，不认为从眼识而来，不认为眼识是我的。不认为眼触，不认为在眼触中，不认为从眼触而来，不认为眼触是我的。凡缘眼触所生的感受，或乐或苦或不苦不乐，他也不认为那个，不认为在那个中，不认为从那个而来，不认为那个是我的……不认为舌，不认为在舌中，不认为从舌而来，不认为舌是我的。不认为味，不认为在味中，不认为从味而来，不认为味是我的。不认为舌识，不认为在舌识中，不认为从舌识而来，不认为舌识是我的。不认为舌触，不认为在舌触中，不认为从舌触而来，不认为舌触是我的。凡缘舌触所生的感受，或乐或苦或不苦不乐，他也不认为那个，不认为在那个中，不认为从那个而来，不认为那个是我的……不认为意，不认为在意中，不认为从意而来，不认为意是我的。不认为法，不认为在法中，不认为从法而来，不认为法是我的。不认为意识，不认为在意识中，不认为从意识而来，不认为意识是我的。不认为意触，不认为在意触中，不认为从意触而来，不认为意触是我的。凡缘意触所生的感受，或乐或苦或不苦不乐，他也不认为那个，不认为在那个中，不认为从那个而来，不认为那个是我的。不认为一切，不认为在一切中，不认为从一切而来，不认为一切是我的。他如是不认为，就不执取世间的任何事物。不执取则不恐惧。不恐惧则亲自般涅槃。他了知:'生已尽，梵行已立，所作已办，不受后有。'诸比丘，这就是适宜于根除一切我慢的道路。"第八。
9. 第一根除有益经




31. ‘‘Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. Rūpe na maññati…pe… cakkhuviññāṇaṃ na maññati, cakkhusamphassaṃ na maññati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati…pe… jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati…pe… jivhāviññāṇaṃ na maññati, jivhāsamphassaṃ na maññati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati…pe… manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati…pe… manoviññāṇaṃ na maññati, manosamphassaṃ na maññati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati. Yāvatā, bhikkhave, khandhadhātuāyatanaṃ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. So evaṃ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti . Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā’’ti. Navamaṃ.

10. Dutiyasamugghātasappāyasuttaṃ



"诸比丘，我将为你们宣说能断除一切我慢的有益修行道。请谛听。诸比丘，什么是能断除一切我慢的有益修行道呢？在此，诸比丘，比丘不认为眼是我，不认为我在眼中，不认为我从眼而来，不认为眼是我的。不认为色是我......不认为眼识是我，不认为眼触是我，不认为缘眼触所生的感受，无论是乐、苦、不苦不乐，是我，也不认为我在其中，不认为我从其而来，不认为它是我的。诸比丘，凡是认为是我，认为我在其中，认为我从其而来，认为它是我的，那就会有变异。世间执着于有，乐于有，因变异而......不认为舌是我，不认为我在舌中，不认为我从舌而来，不认为舌是我的。不认为味是我......不认为舌识是我，不认为舌触是我。不认为缘舌触所生的感受，无论是乐、苦、不苦不乐，是我，也不认为我在其中，不认为我从其而来，不认为它是我的。诸比丘，凡是认为是我，认为我在其中，认为我从其而来，认为它是我的，那就会有变异。世间执着于有，乐于有，因变异而......不认为意是我，不认为我在意中，不认为我从意而来，不认为意是我的。不认为法是我......不认为意识是我，不认为意触是我。不认为缘意触所生的感受，无论是乐、苦、不苦不乐，是我，也不认为我在其中，不认为我从其而来，不认为它是我的。诸比丘，凡是认为是我，认为我在其中，认为我从其而来，认为它是我的，那就会有变异。世间执着于有，乐于有，因变异而。诸比丘，乃至蕴、界、处，他都不认为是我，不认为我在其中，不认为我从其而来，不认为它是我的。他如此不执著，不执取世间的任何事物。不执取则不恐惧。不恐惧则自身证得涅槃。他了知：'生已尽，梵行已立，所作已办，不受后有。'诸比丘，这就是能断除一切我慢的有益修行道。"第九。
第二断除有益经

32. ‘‘Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?

‘‘Taṃ kiṃ maññatha, bhikkhave, cakkhuṃ 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’’.

‘‘Rūpā…pe… cakkhuviññāṇaṃ… cakkhusamphasso nicco vā anicco vā’’ti?

‘‘Anicco, bhante’’…pe….

‘‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi 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’’…pe….

‘‘Jivhā niccā vā aniccā vā’’ti?

‘‘Aniccā bhante’’…pe….

‘‘Rasā… jivhāviññāṇaṃ… jivhāsamphasso…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

‘‘Aniccaṃ, bhante’’…pe… dhammā… manoviññāṇaṃ… manosamphasso nicco vā anicco vāti?

‘‘Anicco, bhante’’.

‘‘Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi 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’’.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti . Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā’’ti. Dasamaṃ.

Sabbavaggo tatiyo.

Tassuddānaṃ –

Sabbañca dvepi pahānā, parijānāpare duve;

Ādittaṃ addhabhūtañca, sāruppā dve ca sappāyā;

Vaggo tena pavuccatīti.

4. Jātidhammavaggo

1-10. Jātidhammādisuttadasakaṃ

33. Sāvatthinidānaṃ . Tatra kho…pe… ‘‘sabbaṃ, bhikkhave, jātidhammaṃ. Kiñca, bhikkhave, sabbaṃ jātidhammaṃ? Cakkhu, bhikkhave, jātidhammaṃ. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso jātidhammo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ…pe… jivhā… rasā… jivhāviññāṇaṃ… jivhāsamphasso… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. Kāyo…pe... mano jātidhammo, dhammā jātidhammā, manoviññāṇaṃ jātidhammaṃ, manosamphasso jātidhammo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi… cakkhuviññāṇepi… cakkhusamphassepi…pe… nāparaṃ itthattāyāti pajānātī’’ti. Paṭhamaṃ.

34. ‘‘Sabbaṃ , bhikkhave, jarādhammaṃ…pe… saṃkhittaṃ. Dutiyaṃ.

35. ‘‘Sabbaṃ, bhikkhave, byādhidhammaṃ…pe…. Tatiyaṃ.

36. ‘‘Sabbaṃ, bhikkhave, maraṇadhammaṃ…pe…. Catutthaṃ.

37. ‘‘Sabbaṃ, bhikkhave, sokadhammaṃ…pe…. Pañcamaṃ.

38. ‘‘Sabbaṃ, bhikkhave, saṃkilesikadhammaṃ…pe…. Chaṭṭhaṃ.



"诸比丘，我将为你们宣说能断除一切我慢的有益修行道。请谛听。诸比丘，什么是能断除一切我慢的有益修行道呢？
"诸比丘，你们认为如何，眼是常还是无常？"
"无常，世尊。"
"那么，无常的是苦还是乐？"
"是苦，世尊。"
"对于无常、苦、变异之法，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，世尊。"
"色......眼识......眼触是常还是无常？"
"无常，世尊。"......
"缘眼触所生的感受，无论是乐、苦、不苦不乐，是常还是无常？"
"无常，世尊。"
"那么，无常的是苦还是乐？"
"是苦，世尊。"
"对于无常、苦、变异之法，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，世尊。"......
"舌是常还是无常？"
"无常，世尊。"......
"味......舌识......舌触......缘舌触所生的感受，无论是乐、苦、不苦不乐，是常还是无常？"
"无常，世尊。"......法......意识......意触是常还是无常？"
"无常，世尊。"
"缘意触所生的感受，无论是乐、苦、不苦不乐，是常还是无常？"
"无常，世尊。"
"那么，无常的是苦还是乐？"
"是苦，世尊。"
"对于无常、苦、变异之法，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，世尊。"
"诸比丘，如是观察的多闻圣弟子厌离眼，厌离色，厌离眼识，厌离眼触。缘眼触所生的感受，无论是乐、苦、不苦不乐，也厌离......厌离舌，厌离味......缘舌触所生的感受，无论是乐、苦、不苦不乐，也厌离。厌离意，厌离法，厌离意识，厌离意触。缘意触所生的感受，无论是乐、苦、不苦不乐，也厌离。由厌离而离贪；由离贪而解脱；解脱时生起解脱智。他了知：'生已尽，梵行已立，所作已办，不受后有。'诸比丘，这就是能断除一切我慢的有益修行道。"第十。
第三品 一切品完。
其摄颂：
一切及两断，两遍知，
燃烧及半生，两适应两有益，
以此称为品。
生法品
1-10. 生法等十经
舍卫城因缘。在那里......（世尊说：）"诸比丘，一切都是生法。诸比丘，什么是一切生法呢？诸比丘，眼是生法。色......眼识......眼触是生法。缘眼触所生的感受，无论是乐、苦、不苦不乐，也是生法......舌......味......舌识......舌触......缘舌触所生的感受，无论是乐、苦、不苦不乐，也是生法。身......意是生法，法是生法，意识是生法，意触是生法。缘意触所生的感受，无论是乐、苦、不苦不乐，也是生法。诸比丘，如是观察的多闻圣弟子厌离眼，厌离色......厌离眼识......厌离眼触......了知'不受后有'。"第一。
"诸比丘，一切都是老法......"（略）。第二。
"诸比丘，一切都是病法......"。第三。
"诸比丘，一切都是死法......"。第四。
"诸比丘，一切都是忧法......"。第五。
"诸比丘，一切都是染污法......"。第六。

39. ‘‘Sabbaṃ , bhikkhave, khayadhammaṃ…pe…. Sattamaṃ.

40. ‘‘Sabbaṃ, bhikkhave, vayadhammaṃ…pe…. Aṭṭhamaṃ.

41. ‘‘Sabbaṃ, bhikkhave, samudayadhammaṃ…pe…. Navamaṃ.

42. ‘‘Sabbaṃ, bhikkhave, nirodhadhammaṃ…pe…. Dasamaṃ.

Jātidhammavaggo catuttho.

Tassuddānaṃ –

Jātijarābyādhimaraṇaṃ, soko ca saṃkilesikaṃ;

Khayavayasamudayaṃ, nirodhadhammena te dasāti.

5. Sabbaaniccavaggo

1-9. Aniccādisuttanavakaṃ

43. Sāvatthinidānaṃ . Tatra kho…pe… ‘‘sabbaṃ, bhikkhave, aniccaṃ. Kiñca, bhikkhave, sabbaṃ aniccaṃ? Cakkhu, bhikkhave, aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ…pe… jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Kāyo anicco…pe… mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.

44. ‘‘Sabbaṃ , bhikkhave, dukkhaṃ…pe…. Dutiyaṃ.

45. ‘‘Sabbaṃ, bhikkhave, anattā…pe…. Tatiyaṃ.

46. ‘‘Sabbaṃ , bhikkhave, abhiññeyyaṃ…pe… . Catutthaṃ.

47. ‘‘Sabbaṃ, bhikkhave, pariññeyyaṃ…pe…. Pañcamaṃ.

48. ‘‘Sabbaṃ, bhikkhave, pahātabbaṃ…pe…. Chaṭṭhaṃ.

49. ‘‘Sabbaṃ, bhikkhave, sacchikātabbaṃ…pe… . Sattamaṃ.

50. ‘‘Sabbaṃ, bhikkhave, abhiññāpariññeyyaṃ…pe…. Aṭṭhamaṃ.

51. ‘‘Sabbaṃ , bhikkhave, upaddutaṃ…pe…. Navamaṃ.

10. Upassaṭṭhasuttaṃ



"诸比丘，一切都是灭法......"。第七。
"诸比丘，一切都是衰法......"。第八。
"诸比丘，一切都是集法......"。第九。
"诸比丘，一切都是灭法......"。第十。
第四品 生法品完。
其摄颂：
生老病死，忧及染污，
灭衰集，以灭法为十。
一切无常品
1-9. 无常等九经
舍卫城因缘。在那里......（世尊说：）"诸比丘，一切都是无常。诸比丘，什么是一切无常呢？诸比丘，眼是无常，色是无常，眼识是无常，眼触是无常。缘眼触所生的感受，无论是乐、苦、不苦不乐，也是无常......舌是无常，味是无常，舌识是无常，舌触是无常。缘舌触所生的感受，无论是乐、苦、不苦不乐，也是无常。身是无常......意是无常，法是无常，意识是无常，意触是无常。缘意触所生的感受，无论是乐、苦、不苦不乐，也是无常。诸比丘，如是观察的多闻圣弟子厌离眼，厌离色，厌离眼识，厌离眼触。缘眼触所生的感受，无论是乐、苦、不苦不乐，也厌离......厌离意，厌离法，厌离意识，厌离意触，缘意触所生的感受，无论是乐、苦、不苦不乐，也厌离。由厌离而离贪；由离贪而解脱；解脱时生起解脱智。他了知：'生已尽，梵行已立，所作已办，不受后有。'"第一。
"诸比丘，一切都是苦......"。第二。
"诸比丘，一切都是无我......"。第三。
"诸比丘，一切都应证知......"。第四。
"诸比丘，一切都应遍知......"。第五。
"诸比丘，一切都应断......"。第六。
"诸比丘，一切都应证......"。第七。
"诸比丘，一切都应证知和遍知......"。第八。
"诸比丘，一切都是被压迫的......"。第九。
被侵害经

52. ‘‘Sabbaṃ , bhikkhave, upassaṭṭhaṃ [upasaṭṭhaṃ (ka.)]. Kiñca, bhikkhave, sabbaṃ upassaṭṭhaṃ? Cakkhu, bhikkhave, upassaṭṭhaṃ, rūpā upassaṭṭhā, cakkhuviññāṇaṃ upassaṭṭhaṃ, cakkhusamphasso upassaṭṭho. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ…pe… jivhā upassaṭṭhā, rasā upassaṭṭhā, jivhāviññāṇaṃ upassaṭṭhaṃ, jivhāsamphasso upassaṭṭho. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. Kāyo upassaṭṭho… mano upassaṭṭho, dhammā upassaṭṭhā, manoviññāṇaṃ upassaṭṭhaṃ, manosamphasso upassaṭṭho. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti . ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dasamaṃ.

Sabbaaniccavaggo pañcamo.

Tassuddānaṃ –

Aniccaṃ dukkhaṃ anattā, abhiññeyyaṃ pariññeyyaṃ;

Pahātabbaṃ sacchikātabbaṃ, abhiññeyyapariññeyyaṃ [abhiññeyyaṃ pariññeyyaṃ (sī. syā. kaṃ.), abhiññātaṃ pariññeyyaṃ (pī. ka.)];

Upaddutaṃ upassaṭṭhaṃ, vaggo tena pavuccatīti.

Saḷāyatanavagge paṭhamapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Aniccavaggaṃ yamakaṃ, sabbaṃ vaggaṃ jātidhammaṃ;

Aniccavaggena paññāsaṃ, pañcamo tena pavuccatīti.

6. Avijjāvaggo

1. Avijjāpahānasuttaṃ

53. Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī’’ti?

‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī’’ti. Paṭhamaṃ.

2. Saṃyojanapahānasuttaṃ

54. ‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato, saṃyojanā pahīyantī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato saṃyojanā pahīyanti. Rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā pahīyantī’’ti. Dutiyaṃ.

3. Saṃyojanasamugghātasuttaṃ



"诸比丘，一切都是被侵害的。诸比丘，什么是一切被侵害的呢？诸比丘，眼是被侵害的，色是被侵害的，眼识是被侵害的，眼触是被侵害的。缘眼触所生的感受，无论是乐、苦、不苦不乐，也是被侵害的......舌是被侵害的，味是被侵害的，舌识是被侵害的，舌触是被侵害的。缘舌触所生的感受，无论是乐、苦、不苦不乐，也是被侵害的。身是被侵害的......意是被侵害的，法是被侵害的，意识是被侵害的，意触是被侵害的。缘意触所生的感受，无论是乐、苦、不苦不乐，也是被侵害的。诸比丘，如是观察的多闻圣弟子厌离眼，厌离色，厌离眼识，厌离眼触。缘眼触所生的感受，无论是乐、苦、不苦不乐，也厌离......厌离意，厌离法，厌离意识，厌离意触。缘意触所生的感受，无论是乐、苦、不苦不乐，也厌离。由厌离而离贪；由离贪而解脱；解脱时生起解脱智。他了知：'生已尽，梵行已立，所作已办，不受后有。'"第十。
第五品 一切无常品完。
其摄颂：
无常苦无我，应证知应遍知，
应断应证，应证知应遍知，
被压迫被侵害，以此称为品。
六处相应第一个五十经完。
其品摄颂：
无常品双品，一切品生法品，
以无常品为第五十，称为第五。
无明品
断除无明经
舍卫城因缘。那时，有一位比丘来到世尊处，礼敬世尊后，坐在一旁。坐在一旁的那位比丘对世尊说："世尊，如何知、如何见，无明断除，明生起？"
"比丘，当知道、看到眼是无常时，无明断除，明生起。当知道、看到色是无常时，无明断除，明生起。眼识......眼触......缘眼触所生的感受，无论是乐、苦、不苦不乐，当知道、看到它是无常时，无明断除，明生起。耳......鼻......舌......身......意，当知道、看到是无常时，无明断除，明生起。法......意识......意触......缘意触所生的感受，无论是乐、苦、不苦不乐，当知道、看到它是无常时，无明断除，明生起。比丘，如是知、如是见，无明断除，明生起。"第一。
断除结经
"世尊，如何知、如何见，诸结断除？""比丘，当知道、看到眼是无常时，诸结断除。色......眼识......眼触......缘眼触所生的感受，无论是乐、苦、不苦不乐，当知道、看到它是无常时，诸结断除。耳......鼻......舌......身......意......法......意识......意触......缘意触所生的感受，无论是乐、苦、不苦不乐，当知道、看到它是无常时，诸结断除。比丘，如是知、如是见，诸结断除。"第二。
断尽结经

55. ‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato saṃyojanā samugghātaṃ gacchantī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Rūpe anattato… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā samugghātaṃ gacchantī’’ti. Tatiyaṃ.

4. Āsavapahānasuttaṃ

56. ‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā pahīyantī’’ti…pe…. Catutthaṃ.

5. Āsavasamugghātasuttaṃ

57. ‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā samugghātaṃ gacchantī’’ti…pe… . Pañcamaṃ.

6. Anusayapahānasuttaṃ

58. ‘‘Kathaṃ nu kho…pe… anusayā pahīyantī’’ti…pe…. Chaṭṭhaṃ.

7. Anusayasamugghātasuttaṃ

59. ‘‘Kathaṃ nu kho…pe… anusayā samugghātaṃ gacchantī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, anattato jānato passato anusayā samugghātaṃ gacchanti…pe… sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato anusayā samugghātaṃ gacchanti. Evaṃ kho, bhikkhu, jānato evaṃ passato anusayā samugghātaṃ gacchantī’’ti. Sattamaṃ.

8. Sabbupādānapariññāsuttaṃ

60. ‘‘Sabbupādānapariññāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariññāya dhammo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ , bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā [vimokkhaṃ (ka.), vimokkha (syā. kaṃ.)] ‘pariññātaṃ me upādāna’nti pajānāti. Sotañca paṭicca sadde ca uppajjati… ghānañca paṭicca gandhe ca… jivhañca paṭicca rase ca… kāyañca paṭicca phoṭṭhabbe ca… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati , dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’nti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariññāya dhammo’’ti. Aṭṭhamaṃ.

9. Paṭhamasabbupādānapariyādānasuttaṃ

61. ‘‘Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ [sabbatthapi evameva dissati dantaja-nakāreneva] me upādāna’nti pajānāti…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādāna’nti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo’’ti. Navamaṃ.

10. Dutiyasabbupādānapariyādānasuttaṃ



"世尊，如何知、如何见，诸结断尽？""比丘，当知道、看到眼是无我时，诸结断尽。色是无我......眼识......眼触......缘眼触所生的感受，无论是乐、苦、不苦不乐，当知道、看到它是无我时，诸结断尽。耳......鼻......舌......身......意......法......意识......意触......缘意触所生的感受，无论是乐、苦、不苦不乐，当知道、看到它是无我时，诸结断尽。比丘，如是知、如是见，诸结断尽。"第三。
断除漏经
"世尊，如何知、如何见，诸漏断除？"......第四。
断尽漏经
"世尊，如何知、如何见，诸漏断尽？"......第五。
断除随眠经
"如何......随眠断除？"......第六。
断尽随眠经
"如何......随眠断尽？""比丘，当知道、看到眼是无我时，随眠断尽......耳......鼻......舌......身......意......法......意识......意触......缘意触所生的感受，无论是乐、苦、不苦不乐，当知道、看到它是无我时，随眠断尽。比丘，如是知、如是见，随眠断尽。"第七。
遍知一切取经
"诸比丘，我将为你们说遍知一切取的法。请谛听。诸比丘，什么是遍知一切取的法？缘眼与色生眼识。三者和合触。缘触生受。诸比丘，如是观察的多闻圣弟子厌离眼，厌离色，厌离眼识，厌离眼触，厌离受。由厌离而离贪；由离贪而解脱；由解脱而了知'我已遍知取'。缘耳与声生......缘鼻与香......缘舌与味......缘身与触......缘意与法生意识。三者和合触。缘触生受。诸比丘，如是观察的多闻圣弟子厌离意，厌离法，厌离意识，厌离意触，厌离受。由厌离而离贪；由离贪而解脱；由解脱而了知'我已遍知取'。诸比丘，这就是遍知一切取的法。"第八。
第一尽一切取经
"诸比丘，我将为你们说尽一切取的法。请谛听。诸比丘，什么是尽一切取的法？缘眼与色生眼识。三者和合触。缘触生受。诸比丘，如是观察的多闻圣弟子厌离眼，厌离色，厌离眼识，厌离眼触，厌离受。由厌离而离贪；由离贪而解脱；由解脱而了知'我的取已尽'......缘舌与味生舌识......缘意与法生意识。三者和合触。缘触生受。诸比丘，如是观察的多闻圣弟子厌离意，厌离法，厌离意识，厌离意触，厌离受。由厌离而离贪；由离贪而解脱；由解脱而了知'我的取已尽'。诸比丘，这就是尽一切取的法。"第九。
第二尽一切取经

62. ‘‘Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha . Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo’’?

‘‘Taṃ kiṃ maññatha, bhikkhave, cakkhu 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’’.

‘‘Rūpā…pe… cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

‘‘Aniccaṃ, bhante’’…pe….

‘‘Cakkhusamphasso nicco vā anicco vā’’ti?

‘‘Anicco, bhante’’…pe….

‘‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

‘‘Aniccaṃ, bhante’’…pe….

‘‘Sotaṃ… ghānaṃ… jivhā… kāyo… mano… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi 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’’.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo’’ti. Dasamaṃ.

Avijjāvaggo chaṭṭho.

Tassuddānaṃ –

Avijjā saṃyojanā dve, āsavena duve vuttā;

Anusayā apare dve, pariññā dve pariyādinnaṃ;

Vaggo tena pavuccatīti.

7. Migajālavaggo

1. Paṭhamamigajālasuttaṃ



"诸比丘，我将为你们说尽一切取的法。请谛听。诸比丘，什么是尽一切取的法？"
"诸比丘，你们认为如何，眼是常还是无常？"
"无常，世尊。"
"那么，无常的是苦还是乐？"
"是苦，世尊。"
"对于无常、苦、变异之法，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，世尊。"
"色......眼识是常还是无常？"
"无常，世尊。"......
"眼触是常还是无常？"
"无常，世尊。"......
"缘眼触所生的感受，无论是乐、苦、不苦不乐，是常还是无常？"
"无常，世尊。"......
"耳......鼻......舌......身......意......法......意识......意触......缘意触所生的感受，无论是乐、苦、不苦不乐，是常还是无常？"
"无常，世尊。"
"那么，无常的是苦还是乐？"
"是苦，世尊。"
"对于无常、苦、变异之法，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，世尊。"
"诸比丘，如是观察的多闻圣弟子厌离眼，厌离色，厌离眼识，厌离眼触。缘眼触所生的感受，无论是乐、苦、不苦不乐，也厌离......厌离舌，厌离味，厌离舌识，厌离舌触，缘舌触所生的......厌离意，厌离法，厌离意识，厌离意触。缘意触所生的感受，无论是乐、苦、不苦不乐，也厌离。由厌离而离贪；由离贪而解脱；解脱时生起解脱智。他了知：'生已尽，梵行已立，所作已办，不受后有。'诸比丘，这就是尽一切取的法。"第十。
第六品 无明品完。
其摄颂：
无明结两种，漏说两种，
随眠另两种，遍知两种尽，
以此称为品。
鹿网品
第一鹿网经

63. Sāvatthinidānaṃ . Atha kho āyasmā migajālo yena bhagavā…pe… ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca – ‘‘‘ekavihārī, ekavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ekavihārī hoti, kittāvatā ca pana sadutiyavihārī hotī’’ti?

‘‘Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī [nandi (sī. syā. kaṃ. pī.)]. Nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti. Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. Santi…pe… santi kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti. Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. syā. kaṃ. pī.)] paṭisallānasāruppāni; atha kho sadutiyavihārīti vuccati. Taṃ kissa hetu? Taṇhā hissa dutiyā, sāssa appahīnā. Tasmā sadutiyavihārī’’ti vuccati.

‘‘Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṃyogo na hoti. Nandisaṃyojanavisaṃyutto kho, migajāla, bhikkhu ekavihārīti vuccati…pe… santi ca kho, migajāla, jivhāviññeyyā rasā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṃyogo na hoti. Nandisaṃyojanavippayutto kho, migajāla, bhikkhu ekavihārīti vuccati. Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi gāmante viharati ākiṇṇo bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi . Atha kho ekavihārīti vuccati. Taṃ kissa hetu? Taṇhā hissa dutiyā, sāssa pahīnā. Tasmā ekavihārīti vuccatī’’ti. Paṭhamaṃ.

2. Dutiyamigajālasuttaṃ



舍卫城因缘。那时，尊者鹿网来到世尊处......坐在一旁的尊者鹿网对世尊说："世尊，人们说'独住者，独住者'。世尊，怎样才是独住者，怎样又是有伴住者呢？"
"鹿网，有眼所识的色，可爱、可意、可悦、可喜、与欲相应、令人贪着。如果比丘喜爱、称赞、执着它，住于其中。他喜爱、称赞、执着它，住于其中时，欢喜生起。有欢喜则有贪着；有贪着则有系缚。鹿网，系缚于欢喜结的比丘被称为有伴住者。有......鹿网，有舌所识的味，可爱、可意、可悦、可喜、与欲相应、令人贪着。如果比丘喜爱、称赞、执着它，住于其中。他喜爱、称赞、执着它，住于其中时，欢喜生起。有欢喜则有贪着；有贪着则有系缚。鹿网，系缚于欢喜结的比丘被称为有伴住者。鹿网，即使这样的比丘住在森林、边远的住处，那里寂静、少声响、远离、适合人独处、适合禅修，他仍被称为有伴住者。为什么呢？因为爱欲是他的伴侣，它还未被他断除。所以被称为有伴住者。"
"鹿网，有眼所识的色，可爱、可意、可悦、可喜、与欲相应、令人贪着。如果比丘不喜爱、不称赞、不执着它，不住于其中。他不喜爱、不称赞、不执着它，不住于其中时，欢喜灭尽。无欢喜则无贪着；无贪着则无系缚。鹿网，不系缚于欢喜结的比丘被称为独住者......鹿网，有舌所识的味......鹿网，有意所识的法，可爱、可意、可悦、可喜、与欲相应、令人贪着。如果比丘不喜爱、不称赞、不执着它，不住于其中。他不喜爱、不称赞、不执着它，不住于其中时，欢喜灭尽。无欢喜则无贪着；无贪着则无系缚。鹿网，不系缚于欢喜结的比丘被称为独住者。鹿网，即使这样的比丘住在村落中，与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道、外道弟子等众多人在一起，他仍被称为独住者。为什么呢？因为爱欲是他的伴侣，它已被他断除。所以被称为独住者。"第一。
第二鹿网经

64. Atha kho āyasmā migajālo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

‘‘Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandisamudayā dukkhasamudayo, migajālāti vadāmi…pe… santi ca kho, migajāla, jivhāviññeyyā rasā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī . Nandisamudayā dukkhasamudayo, migajālāti vadāmi.

‘‘Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmi…pe… santi ca kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmī’’ti.

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

3. Paṭhamasamiddhimārapañhāsuttaṃ

65. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā samiddhi yena bhagavā…pe… bhagavantaṃ etadavoca – ‘‘‘māro, māro’ti, bhante, vuccati. Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā’’ti?

‘‘Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ , atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi sotaṃ, atthi saddā, atthi sotaviññāṇaṃ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi ghānaṃ, atthi gandhā, atthi ghānaviññāṇaṃ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṃ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṃ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.

‘‘Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi sotaṃ…pe… natthi ghānaṃ…pe… natthi jivhā, natthi rasā, natthi jivhāviññāṇaṃ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi kāyo…pe…. Natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā’’ti. Tatiyaṃ.

4. Samiddhisattapañhāsuttaṃ

66. ‘‘‘Satto , satto’ti, bhante, vuccati. Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā’’ti…pe…. Catutthaṃ.

5. Samiddhidukkhapañhāsuttaṃ



那时，尊者鹿网来到世尊处......坐在一旁的尊者鹿网对世尊说："世尊，请为我简要说法，我听闻世尊之法后，将独自远离、不放逸、热忱、专注地安住。"
"鹿网，有眼所识的色，可爱、可意、可悦、可喜、与欲相应、令人贪着。如果比丘喜爱、称赞、执着它，住于其中。他喜爱、称赞、执着它，住于其中时，欢喜生起。鹿网，我说欢喜生则苦生......鹿网，有舌所识的味......鹿网，有意所识的法，可爱、可意、可悦、可喜、与欲相应、令人贪着。如果比丘喜爱、称赞、执着它，住于其中。他喜爱、称赞、执着它，住于其中时，欢喜生起。鹿网，我说欢喜生则苦生。"
"鹿网，有眼所识的色，可爱、可意、可悦、可喜、与欲相应、令人贪着。如果比丘不喜爱、不称赞、不执着它，不住于其中。他不喜爱、不称赞、不执着它，不住于其中时，欢喜灭尽。鹿网，我说欢喜灭则苦灭......鹿网，有舌所识的味，可爱、可意......鹿网，有意所识的法，可爱、可意、可悦、可喜、与欲相应、令人贪着。如果比丘不喜爱、不称赞、不执着它，不住于其中。他不喜爱、不称赞、不执着它，不住于其中时，欢喜灭尽。鹿网，我说欢喜灭则苦灭。"
那时，尊者鹿网欢喜、随喜世尊所说，从座而起，礼敬世尊，右绕而去。尊者鹿网独自远离、不放逸、热忱、专注地安住，不久便证得——善男子正确地从在家出家所追求的——无上梵行的究竟，现法自知、证悟、具足而住。他了知："生已尽，梵行已立，所作已办，不受后有。"尊者鹿网成为阿罗汉之一。第二。
第一三弥提魔罗问经
一时，世尊住王舍城（现今印度比哈尔邦首府巴特那）竹林栗鼠养饲处。那时，尊者三弥提来到世尊处......对世尊说："世尊，人们说'魔罗，魔罗'。世尊，怎样才有魔罗或魔罗的施设呢？"
"三弥提，哪里有眼，有色，有眼识，有眼识所识知的法，那里就有魔罗或魔罗的施设。有耳，有声，有耳识，有耳识所识知的法，那里就有魔罗或魔罗的施设。有鼻，有香，有鼻识，有鼻识所识知的法，那里就有魔罗或魔罗的施设。有舌，有味，有舌识，有舌识所识知的法，那里就有魔罗或魔罗的施设。有身，有触，有身识，有身识所识知的法，那里就有魔罗或魔罗的施设。有意，有法，有意识，有意识所识知的法，那里就有魔罗或魔罗的施设。"
"三弥提，哪里无眼，无色，无眼识，无眼识所识知的法，那里就无魔罗或魔罗的施设。无耳......无鼻......无舌，无味，无舌识，无舌识所识知的法，那里就无魔罗或魔罗的施设。无身......无意，无法，无意识，无意识所识知的法，那里就无魔罗或魔罗的施设。"第三。
三弥提有情问经
"世尊，人们说'有情，有情'。世尊，怎样才有有情或有情的施设呢？"......第四。
三弥提苦问经

67. ‘‘‘Dukkhaṃ , dukkha’nti, bhante, vuccati. Kittāvatā nu kho, bhante, dukkhaṃ vā assa dukkhapaññatti vā’’ti…pe…. Pañcamaṃ.

6. Samiddhilokapañhāsuttaṃ

68. ‘‘‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā’’ti? Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti…pe… atthi jivhā…pe… atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā.

‘‘Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā…pe… natthi jivhā…pe… natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā’’ti. Chaṭṭhaṃ.

7. Upasenaāsīvisasuttaṃ

69. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca upaseno rājagahe viharanti sītavane sappasoṇḍikapabbhāre. Tena kho pana samayena āyasmato upasenassa kāye āsīviso patito hoti. Atha kho āyasmā upaseno bhikkhū āmantesi – ‘‘etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. Purāyaṃ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī’’ti.

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ upasenaṃ etadavoca – ‘‘na kho pana mayaṃ passāma āyasmato upasenassa kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmaṃ. Atha ca panāyasmā upaseno evamāha – ‘etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. Purāyaṃ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī’’’ti. ‘‘Yassa nūna, āvuso sāriputta, evamassa – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā… ahaṃ manoti vā mama manoti vā’. Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmo. Mayhañca kho, āvuso sāriputta, na evaṃ hoti – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā…pe… ahaṃ manoti vā mama manoti vā’. Tassa mayhañca kho, āvuso sāriputta, kiṃ kāyassa vā aññathattaṃ bhavissati, indriyānaṃ vā vipariṇāmo’’ti!

‘‘Tathā hi panāyasmato upasenassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayo susamūhato. Tasmā āyasmato upasenassa na evaṃ hoti – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā…pe… ahaṃ manoti vā mama manoti vā’’’ti. Atha kho te bhikkhū āyasmato upasenassa kāyaṃ mañcakaṃ āropetvā bahiddhā nīhariṃsu. Atha kho āyasmato upasenassa kāyo tattheva vikiri; seyyathāpi bhusamuṭṭhīti. Sattamaṃ.

8. Upavāṇasandiṭṭhikasuttaṃ



"世尊，人们说'苦，苦'。世尊，怎样才有苦或苦的施设呢？"......第五。
三弥提世间问经
"世尊，人们说'世间，世间'。世尊，怎样才有世间或世间的施设呢？""三弥提，哪里有眼，有色，有眼识，有眼识所识知的法，那里就有世间或世间的施设......有舌......有意，有法，有意识，有意识所识知的法，那里就有世间或世间的施设。"
"三弥提，哪里无眼，无色，无眼识，无眼识所识知的法，那里就无世间或世间的施设......无舌......无意，无法，无意识，无意识所识知的法，那里就无世间或世间的施设。"第六。
优波斯那毒蛇经
一时，尊者舍利弗和尊者优波斯那住在王舍城（现今印度比哈尔邦首府巴特那）寒林蛇形石窟。那时，有一条毒蛇落在尊者优波斯那身上。于是尊者优波斯那对诸比丘说："来吧，朋友们，把我的身体抬到床上，搬到外面去。在这身体像一把草散开之前。"
说这话时，尊者舍利弗对尊者优波斯那说："我们没有看到尊者优波斯那的身体有任何变化或诸根有任何改变。然而尊者优波斯那却这样说：'来吧，朋友们，把我的身体抬到床上，搬到外面去。在这身体像一把草散开之前。'""朋友舍利弗，若有人认为'我是眼'或'眼是我的'......'我是舌'或'舌是我的'......'我是意'或'意是我的'。朋友舍利弗，那人的身体可能会有变化，诸根可能会改变。朋友舍利弗，我没有这样的想法：'我是眼'或'眼是我的'......'我是舌'或'舌是我的'......'我是意'或'意是我的'。朋友舍利弗，我这样的人，身体怎么会有变化，诸根怎么会改变呢？"
"因为尊者优波斯那长久以来已经彻底根除了我执、我所执和我慢的随眠。所以尊者优波斯那没有这样的想法：'我是眼'或'眼是我的'......'我是舌'或'舌是我的'......'我是意'或'意是我的'。"于是那些比丘把尊者优波斯那的身体抬到床上，搬到外面。然后尊者优波斯那的身体就在那里散开了，像一把草一样。第七。
优波摩现见经

70. Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?

‘‘Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti…pe….

‘‘Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti…pe….

‘‘Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti…pe… paccattaṃ veditabbo viññūhī’’ti…pe….

‘‘Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti, no ca rūparāgappaṭisaṃvedī. Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedīhi kho hoti, no ca rūparāgappaṭisaṃvedī. Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti…pe….

‘‘Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedīhi kho hoti, no ca rasarāgappaṭisaṃvedī. Asantañca ajjhattaṃ rasesu rāgaṃ ‘natthi me ajjhattaṃ rasesu rāgo’ti pajānāti…pe….

‘‘Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī. Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī. Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti. Aṭṭhamaṃ.

9. Paṭhamachaphassāyatanasuttaṃ



那时，尊者优波摩来到世尊处......坐在一旁的尊者优波摩对世尊说："世尊，人们说'现见法，现见法'。世尊，怎样才是现见法、无时的、邀请观察的、导向的、智者各自证知的呢？"
"优波摩，在此，比丘以眼见色，既体验色又体验对色的贪欲。他了知内心对色存在的贪欲：'我内心对色有贪欲'。优波摩，比丘以眼见色，既体验色又体验对色的贪欲，他了知内心对色存在的贪欲：'我内心对色有贪欲'。优波摩，这就是现见法、无时的、邀请观察的、导向的、智者各自证知的"......
"再者，优波摩，比丘以舌尝味，既体验味又体验对味的贪欲。他了知内心对味存在的贪欲：'我内心对味有贪欲'。优波摩，比丘以舌尝味，既体验味又体验对味的贪欲，他了知内心对味存在的贪欲：'我内心对味有贪欲'。优波摩，这就是现见法、无时的、邀请观察的、导向的、智者各自证知的"......
"再者，优波摩，比丘以意识法，既体验法又体验对法的贪欲。他了知内心对法存在的贪欲：'我内心对法有贪欲'。优波摩，比丘以意识法，既体验法又体验对法的贪欲，他了知内心对法存在的贪欲：'我内心对法有贪欲'。优波摩，这就是现见法......智者各自证知的"......
"优波摩，在此，比丘以眼见色，体验色但不体验对色的贪欲。他了知内心对色不存在贪欲：'我内心对色没有贪欲'。优波摩，比丘以眼见色，体验色但不体验对色的贪欲，他了知内心对色不存在贪欲：'我内心对色没有贪欲'。优波摩，这就是现见法、无时的、邀请观察的、导向的、智者各自证知的"......
"再者，优波摩，比丘以舌尝味，体验味但不体验对味的贪欲。他了知内心对味不存在贪欲：'我内心对味没有贪欲'......
"再者，优波摩，比丘以意识法，体验法但不体验对法的贪欲。他了知内心对法不存在贪欲：'我内心对法没有贪欲'。优波摩，比丘以意识法，体验法但不体验对法的贪欲，他了知内心对法不存在贪欲：'我内心对法没有贪欲'。优波摩，这就是现见法、无时的、邀请观察的、导向的、智者各自证知的。"第八。
第一六触处经

71. ‘‘Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā’’ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘etthāhaṃ, bhante, anassasaṃ [anassasiṃ (sī.), anassāsaṃ (syā. kaṃ.), anassāsiṃ (pī.)]. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī’’ti.

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhuṃ ‘etaṃ mama, esohamasmi , eso me attā’ti samanupassasī’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassa…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassa…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassā’’ti. Navamaṃ.

10. Dutiyachaphassāyatanasuttaṃ

72. ‘‘Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā’’ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘etthāhaṃ, bhante, anassasaṃ panassasaṃ. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī’’ti.

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhuṃ ‘netaṃ mama, nesohamasmi , na meso attā’ti samanupassasī’’ti?

‘‘Evaṃ, bhante’’.

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ paṭhamaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya…pe….

‘‘Jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

‘‘Evaṃ, bhante’’.

‘‘Sādhu , bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ catutthaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya…pe….

‘‘Manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

‘‘Evaṃ, bhante’’.

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ chaṭṭhaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāyā’’ti. Dasamaṃ.

11. Tatiyachaphassāyatanasuttaṃ



"诸比丘，任何比丘如实不了知六触处的生起、消失、味、患、离，他未完成梵行，远离此法律。"
说这话时，有一位比丘对世尊说："世尊，在此我失去了信心。因为，世尊，我如实不了知六触处的生起、消失、味、患、离。"
"比丘，你怎么认为，你是否认为眼是'这是我的，我是这个，这是我的自我'？"
"不是的，世尊。"
"很好，比丘。比丘，在此你应以正慧如实善见眼是'这不是我的，我不是这个，这不是我的自我'。这就是苦的尽头......你是否认为舌是'这是我的，我是这个，这是我的自我'？"
"不是的，世尊。"
"很好，比丘。比丘，在此你应以正慧如实善见舌是'这不是我的，我不是这个，这不是我的自我'。这就是苦的尽头......你是否认为意是'这是我的，我是这个，这是我的自我'？"
"不是的，世尊。"
"很好，比丘。比丘，在此你应以正慧如实善见意是'这不是我的，我不是这个，这不是我的自我'。这就是苦的尽头。"第九。
第二六触处经
"诸比丘，任何比丘如实不了知六触处的生起、消失、味、患、离，他未完成梵行，远离此法律。"
说这话时，有一位比丘对世尊说："世尊，在此我失去了信心又重获信心。因为，世尊，我如实不了知六触处的生起、消失、味、患、离。"
"比丘，你怎么认为，你是否认为眼是'这不是我的，我不是这个，这不是我的自我'？"
"是的，世尊。"
"很好，比丘。比丘，在此你应以正慧如实善见眼是'这不是我的，我不是这个，这不是我的自我'。如此，你将断除这第一触处，不再有未来的再生......
"你是否认为舌是'这不是我的，我不是这个，这不是我的自我'？"
"是的，世尊。"
"很好，比丘。比丘，在此你应以正慧如实善见舌是'这不是我的，我不是这个，这不是我的自我'。如此，你将断除这第四触处，不再有未来的再生......
"你是否认为意是'这不是我的，我不是这个，这不是我的自我'？"
"是的，世尊。"
"很好，比丘。比丘，在此你应以正慧如实善见意是'这不是我的，我不是这个，这不是我的自我'。如此，你将断除这第六触处，不再有未来的再生。"第十。
第三六触处经

73. ‘‘Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā’’ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘etthāhaṃ, bhante, anassasaṃ panassasaṃ. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī’’ti.

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhu 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’’.

‘‘Sotaṃ… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā’’ti?

‘‘Anicco, 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’’.

‘‘Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Ekādasamaṃ.

Migajālavaggo sattamo.

Tassuddānaṃ –

Migajālena dve vuttā, cattāro ca samiddhinā;

Upaseno upavāṇo, chaphassāyatanikā tayoti.

8. Gilānavaggo

1. Paṭhamagilānasuttaṃ



"诸比丘，任何比丘如实不了知六触处的生起、消失、味、患、离，他未完成梵行，远离此法律。"
说这话时，有一位比丘对世尊说："世尊，在此我失去了信心又重获信心。因为，世尊，我如实不了知六触处的生起、消失、味、患、离。"
"比丘，你怎么认为，眼是常还是无常？"
"无常，世尊。"
"那么，无常的是苦还是乐？"
"是苦，世尊。"
"对于无常、苦、变异之法，认为'这是我的，我是这个，这是我的自我'，这样观察合适吗？"
"不合适，世尊。"
"耳......鼻......舌......身......意是常还是无常？"
"无常，世尊。"
"那么，无常的是苦还是乐？"
"是苦，世尊。"
"对于无常、苦、变异之法，认为'这是我的，我是这个，这是我的自我'，这样观察合适吗？"
"不合适，世尊。"
"比丘，如是观察的多闻圣弟子厌离眼，厌离耳，厌离鼻，厌离舌，厌离身，厌离意。由厌离而离贪；由离贪而解脱；解脱时生起解脱智。他了知：'生已尽，梵行已立，所作已办，不受后有。'"第十一。
第七品 鹿网品完。
其摄颂：
两经说鹿网，四经说三弥提，
优波斯那优波摩，三经说六触处。
病品
第一病经

74. Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’ti.

Atha kho bhagavā navavādañca sutvā gilānavādañca, ‘‘appaññāto bhikkhū’’ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi [samañcosi (sī.), samatesi (syā. kaṃ.), samañcopi (pī.)]. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kacci te, bhikkhu, 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, bhikkhu, na kiñci kukkuccaṃ, na koci vippaṭisāro’’ti?

‘‘Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro’’ti.

‘‘Kacci pana taṃ [tvaṃ (sī.), te (syā. kaṃ. ka.)], bhikkhu, attā sīlato upavadatī’’ti?

‘‘Na kho maṃ, bhante, attā sīlato upavadatī’’ti [no hetaṃ bhante (pī. ka.)].

‘‘No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca [atha kismiñca (sī.), atha bhikkhu kismiñca (syā. kaṃ. pī. ka.)] te kukkuccaṃ ko ca vippaṭisāro’’ti?

‘‘Na khvāhaṃ , bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’ti .

‘‘No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī’’ti?

‘‘Rāgavirāgatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, rāgavirāgatthaṃ mayā dhammaṃ desitaṃ ājānāsi. Rāgavirāgattho hi, bhikkhu, mayā dhammo desito. Taṃ kiṃ maññasi bhikkhu, cakkhu niccaṃ vā aniccaṃ vā’’ti?

‘‘Aniccaṃ, bhante’’.

‘‘Yaṃ…pe… sotaṃ… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā’’ti?

‘‘Anicco, 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’’.

‘‘Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī’’ti.

Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhuno virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. Paṭhamaṃ.

2. Dutiyagilānasuttaṃ




74. 舍卫城因缘
当时，一位比丘来到世尊所在之处......坐在一旁后，那位比丘对世尊说道:"尊者,在某处精舍里有一位新来的、不知名的、生病的、痛苦的、重病的比丘。尊者,请世尊出于慈悲前往那位比丘所在之处。"
于是世尊听到"新来的"和"生病的"这两个词,又知道是"不知名的比丘",就前往那位比丘所在之处。那位比丘远远地看到世尊走来。看到后,他想从床上起身。这时世尊对那位比丘说:"够了,比丘,你不要从床上起身。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,世尊对那位比丘说:"比丘,你还能忍受吗?还能维持生命吗?痛苦的感受是在减轻而不是加重吗?是否有减轻的迹象而不是加重?"
"尊者,我不能忍受,不能维持生命,剧烈的痛苦感受在加重而不是减轻,有加重的迹象而不是减轻。"
"比丘,你有什么悔恨或后悔吗?"
"尊者,我确实有不少悔恨和后悔。"
"比丘,你的自我是否因戒律而责备你?"
"尊者,我的自我并不因戒律而责备我。"
"比丘,如果你的自我不因戒律而责备你,那么你有什么悔恨和后悔呢?"
"尊者,我不认为世尊所教导的法是为了戒律的清净。"
"比丘,如果你不认为我所教导的法是为了戒律的清净,那么你认为我所教导的法是为了什么?"
"尊者,我认为世尊所教导的法是为了离贪。"
"善哉!善哉!比丘。比丘,你很好地理解了我所教导的法是为了离贪。因为,比丘,我所教导的法确实是为了离贪。比丘,你怎么认为,眼睛是常还是无常?"
"尊者,是无常。"
"那么......耳朵......鼻子......舌头......身体......意识是常还是无常?"
"尊者,是无常。"
"那么,无常的是苦还是乐?"
"尊者,是苦。"
"那么,无常的、苦的、变化的法,适合认为'这是我的,这是我,这是我的自我'吗?"
"尊者,确实不适合。"
"比丘,如此观察的多闻圣弟子厌离眼睛,厌离耳朵......厌离意识。由于厌离而离贪;由于离贪而解脱;在解脱时,有'已解脱'的智慧。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
世尊如此说。那位比丘欢喜、随喜世尊所说。当这个解说正在宣说时,那位比丘生起了远尘离垢的法眼:"凡是有生起性质的,那一切都是灭尽性质的。"
第一经
2. 第二病人经

75. Atha kho aññataro bhikkhu…pe… bhagavantaṃ etadavoca – ‘‘amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’ti.

Atha kho bhagavā navavādañca sutvā gilānavādañca, ‘‘appaññāto bhikkhū’’ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti?

‘‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ…pe… na kho maṃ [me (sabbattha)], bhante, attā sīlato upavadatī’’ti.

‘‘No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro’’ti?

‘‘Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’ti.

‘‘No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī’’ti?

‘‘Anupādāparinibbānatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’ti.

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, anupādāparinibbānatthaṃ mayā dhammaṃ desitaṃ ājānāsi. Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito.

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhu niccaṃ vā aniccaṃ vā’’ti?

‘‘Aniccaṃ , bhante’’.

‘‘Yaṃ…pe… sotaṃ… ghānaṃ… jivhā… kāyo… mano… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi 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’’.

‘‘Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi… manoviññāṇepi… manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṃ vimuccīti [vimuccatīti (sabbattha)]. Dutiyaṃ.

3. Rādhaaniccasuttaṃ

76. Atha kho āyasmā rādho…pe… ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu , yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo. Kiñca, rādha, aniccaṃ tatra te chando pahātabbo? Cakkhu aniccaṃ , rūpā aniccā, cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo…pe… jivhā… kāyo… mano anicco. Tatra te chando pahātabbo. Dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo. Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo’’ti. Tatiyaṃ.

4. Rādhadukkhasuttaṃ



75. 当时,一位比丘......对世尊说道:"尊者,在某处精舍里有一位新来的、不知名的、生病的、痛苦的、重病的比丘。尊者,请世尊出于慈悲前往那位比丘所在之处。"
于是世尊听到"新来的"和"生病的"这两个词,又知道是"不知名的比丘",就前往那位比丘所在之处。那位比丘远远地看到世尊走来。看到后,他想从床上起身。这时世尊对那位比丘说:"够了,比丘,你不要从床上起身。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,世尊对那位比丘说:"比丘,你还能忍受吗?还能维持生命吗?痛苦的感受是在减轻而不是加重吗?是否有减轻的迹象而不是加重?"
"尊者,我不能忍受,不能维持生命......尊者,我的自我并不因戒律而责备我。"
"比丘,如果你的自我不因戒律而责备你,那么你有什么悔恨和后悔呢?"
"尊者,我不认为世尊所教导的法是为了戒律的清净。"
"比丘,如果你不认为我所教导的法是为了戒律的清净,那么你认为我所教导的法是为了什么?"
"尊者,我认为世尊所教导的法是为了无取着般涅槃。"
"善哉!善哉!比丘。比丘,你很好地理解了我所教导的法是为了无取着般涅槃。因为,比丘,我所教导的法确实是为了无取着般涅槃。
比丘,你怎么认为,眼睛是常还是无常?"
"尊者,是无常。"
"那么......耳朵......鼻子......舌头......身体......意识......意识......意触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,那也是常还是无常?"
"尊者,是无常。"
"那么,无常的是苦还是乐?"
"尊者,是苦。"
"那么,无常的、苦的、变化的法,适合认为'这是我的,这是我,这是我的自我'吗?"
"尊者,确实不适合。"
"比丘,如此观察的多闻圣弟子厌离眼睛......厌离意识......厌离意触。凡是缘意触所生的感受,无论是乐、苦或不苦不乐,他也厌离那个。由于厌离而离贪;由于离贪而解脱;在解脱时,有'已解脱'的智慧。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
世尊如此说。那位比丘欢喜、随喜世尊所说。当这个解说正在宣说时,那位比丘的心无取着而从诸漏中解脱。
第二经
3. 罗陀无常经
76. 当时,尊者罗陀......坐在一旁后,尊者罗陀对世尊说道:"尊者,请世尊为我简要地说法,我听闻世尊的法后,可以独处、远离、不放逸、热忱、专注地安住。"
"罗陀,凡是无常的,你应该舍弃对它的欲望。罗陀,什么是无常的,你应该舍弃对它的欲望呢?眼睛是无常的,色是无常的,眼识......眼触......凡是缘眼触所生的感受,无论是乐、苦或不苦不乐,那也是无常的。你应该舍弃对它的欲望......舌头......身体......意是无常的。你应该舍弃对它的欲望。法......意识......意触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,那也是无常的。你应该舍弃对它的欲望。罗陀,凡是无常的,你应该舍弃对它的欲望。"
第三经
4. 罗陀苦经

77. ‘‘Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo. Kiñca, rādha, dukkhaṃ? Cakkhu kho, rādha, dukkhaṃ. Tatra te chando pahātabbo. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassa…pe… adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo…pe… mano dukkho… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo. Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo’’ti. Catutthaṃ.

5. Rādhaanattasuttaṃ

78. ‘‘Yo kho, rādha, anattā tatra te chando pahātabbo. Ko ca, rādha, anattā? Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā…pe… mano anattā… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā. Tatra te chando pahātabbo. Yo kho, rādha, anattā tatra te chando pahātabbo’’ti. Pañcamaṃ.

6. Paṭhamaavijjāpahānasuttaṃ

79. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

‘‘Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

‘‘Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

‘‘Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

‘‘Kathaṃ pana, bhante, jānato, kathaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ, cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati…pe… manaṃ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti. Chaṭṭhaṃ.

7. Dutiyaavijjāpahānasuttaṃ

80. Atha kho aññataro bhikkhu…pe… etadavoca – ‘‘atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

‘‘Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

‘‘Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

‘‘Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

‘‘Kathaṃ pana, bhante, jānato, kathaṃ passato avijjā pahīyati, vijjā uppajjatī’’ti?

‘‘Idha, bhikkhu, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evañcetaṃ, bhikkhu, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya sabbanimittāni aññato passati, cakkhuṃ aññato passati , rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati…pe… manaṃ aññato passati, dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati. Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti. Sattamaṃ.

8. Sambahulabhikkhusuttaṃ



77. "罗陀,凡是苦的,你应该舍弃对它的欲望。罗陀,什么是苦呢?罗陀,眼睛是苦的。你应该舍弃对它的欲望。色......眼识......眼触......凡是缘眼触所生的感受,无论是乐、苦或不苦不乐,那也是苦的。你应该舍弃对它的欲望......意是苦的......法......意识......意触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,那也是苦的。你应该舍弃对它的欲望。罗陀,凡是苦的,你应该舍弃对它的欲望。"
第四经
5. 罗陀无我经
78. "罗陀,凡是无我的,你应该舍弃对它的欲望。罗陀,什么是无我呢?罗陀,眼睛是无我的。你应该舍弃对它的欲望。色......眼识......眼触......凡是缘眼触所生的......意是无我的......法......意识......意触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,那也是无我的。你应该舍弃对它的欲望。罗陀,凡是无我的,你应该舍弃对它的欲望。"
第五经
6. 第一断无明经
79. 当时,一位比丘来到世尊所在之处......坐在一旁后,那位比丘对世尊说道:"尊者,是否有一法,舍弃了它,比丘的无明就断除,明就生起?"
"比丘,确实有一法,舍弃了它,比丘的无明就断除,明就生起。"
"尊者,那么是哪一法,舍弃了它,比丘的无明就断除,明就生起呢?"
"比丘,无明就是那一法,舍弃了它,比丘的无明就断除,明就生起。"
"尊者,比丘如何知道,如何看待,无明就断除,明就生起呢?"
"比丘,当比丘知道、看到眼睛是无常的,无明就断除,明就生起。色......眼识......眼触......凡是缘眼触所生的感受,无论是乐、苦或不苦不乐,当他知道、看到那也是无常的,无明就断除,明就生起......当他知道、看到意是无常的,无明就断除,明就生起。法......意识......意触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,当他知道、看到那也是无常的,无明就断除,明就生起。比丘,这样知道、这样看待时,比丘的无明就断除,明就生起。"
第六经
7. 第二断无明经
80. 当时,一位比丘......说道:"尊者,是否有一法,舍弃了它,比丘的无明就断除,明就生起?"
"比丘,确实有一法,舍弃了它,比丘的无明就断除,明就生起。"
"尊者,那么是哪一法,舍弃了它,比丘的无明就断除,明就生起呢?"
"比丘,无明就是那一法,舍弃了它,比丘的无明就断除,明就生起。"
"尊者,如何知道,如何看待,无明就断除,明就生起呢?"
"比丘,在这里,比丘听闻:'一切法都不值得执着'。比丘,如果比丘这样听闻:'一切法都不值得执着',他就完全了知一切法,完全了知一切法后他完全理解一切法,完全理解一切法后他以不同的方式看待一切相,他以不同的方式看待眼睛,色......眼识......眼触......凡是缘眼触所生的感受,无论是乐、苦或不苦不乐,他也以不同的方式看待那个......他以不同的方式看待意,法......意识......意触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,他也以不同的方式看待那个。比丘,这样知道、这样看待时,比丘的无明就断除,明就生起。"
第七经
8. 众多比丘经

81. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma – ‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti. Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?

‘‘Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Dukkhassa hi, bhikkhave, pariññatthaṃ mayi brahmacariyaṃ vussati. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘katamaṃ pana taṃ, āvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘cakkhu kho, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussati. Rūpā…pe… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… mano dukkho…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tassa pariññāya bhagavati brahmacariyaṃ vussati. Idaṃ kho taṃ, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussatī’ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Aṭṭhamaṃ.

9. Lokapañhāsuttaṃ

82. Atha kho aññataro bhikkhu yena bhagavā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

‘‘‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī’’ti? ‘‘‘Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho, bhikkhu, lujjati. Rūpā lujjanti, cakkhuviññāṇaṃ lujjati, cakkhusamphasso lujjati , yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati…pe… jivhā lujjati…pe… mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī’’ti. Navamaṃ.

10. Phaggunapañhāsuttaṃ

83. Atha kho āyasmā phagguno…pe… ekamantaṃ nisinno kho āyasmā phagguno bhagavantaṃ etadavoca –

‘‘Atthi nu kho, bhante, taṃ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… atthi nu kho, bhante, sā jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… atthi nu kho so, bhante, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā’’ti?

‘‘Natthi kho taṃ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… natthi kho sā , phagguna, jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… natthi kho so, phagguna, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā’’ti. Dasamaṃ.

Gilānavaggo aṭṭhamo.

Tassuddānaṃ –

Gilānena duve vuttā, rādhena apare tayo;

Avijjāya ca dve vuttā, bhikkhu loko ca phaggunoti.

9. Channavaggo

1. Palokadhammasuttaṃ



81. 当时,众多比丘来到世尊所在之处......坐在一旁后,那些比丘对世尊说道:"尊者,在这里,其他外道游方者这样问我们:'朋友们,为了什么目的在沙门乔达摩那里过梵行生活?'尊者,当被这样问时,我们这样回答那些外道游方者:'朋友们,为了完全了知苦而在世尊那里过梵行生活。'尊者,我们被这样问而这样回答时,是否如实说了世尊的话,没有以不实之事诽谤世尊,是否如法解说法,是否任何如法的论述都不会导致可责备之处?"
"比丘们,你们确实如此被问而如此回答时,如实说了我的话,没有以不实之事诽谤我,如法解说法,任何如法的论述都不会导致可责备之处。因为,比丘们,为了完全了知苦而在我这里过梵行生活。比丘们,如果其他外道游方者这样问你们:'朋友们,什么是那个苦,为了完全了知它而在沙门乔达摩那里过梵行生活?'比丘们,当被这样问时,你们应该这样回答那些外道游方者:'朋友们,眼睛是苦,为了完全了知它而在世尊那里过梵行生活。色......凡是缘眼触所生的感受,无论是乐、苦或不苦不乐,那也是苦。为了完全了知它而在世尊那里过梵行生活......意是苦......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,那也是苦。为了完全了知它而在世尊那里过梵行生活。朋友们,这就是那个苦,为了完全了知它而在世尊那里过梵行生活。'比丘们,当被这样问时,你们应该这样回答那些外道游方者。"
第八经
9. 世间问经
82. 当时,一位比丘来到世尊......坐在一旁后,那位比丘对世尊说道:
"尊者,人们说'世间,世间'。尊者,到什么程度被称为世间呢?"
"比丘,'破坏'所以被称为世间。什么破坏呢?比丘,眼睛破坏。色破坏,眼识破坏,眼触破坏,凡是缘眼触所生的感受,无论是乐、苦或不苦不乐,那也破坏......舌头破坏......意破坏,法破坏,意识破坏,意触破坏,凡是缘意触所生的感受,无论是乐、苦或不苦不乐,那也破坏。比丘,'破坏'所以被称为世间。"
第九经
10. 伐求那问经
83. 当时,尊者伐求那......坐在一旁后,尊者伐求那对世尊说道:
"尊者,是否有那个眼睛,用那个眼睛来描述过去已般涅槃、断除戏论、断除轮回、穷尽轮回、超越一切苦的佛陀......是否有那个舌头,用那个舌头来描述过去已般涅槃、断除戏论、断除轮回、穷尽轮回、超越一切苦的佛陀......是否有那个意,用那个意来描述过去已般涅槃、断除戏论、断除轮回、穷尽轮回、超越一切苦的佛陀?"
"伐求那,没有那个眼睛,用那个眼睛来描述过去已般涅槃、断除戏论、断除轮回、穷尽轮回、超越一切苦的佛陀......伐求那,没有那个舌头,用那个舌头来描述过去已般涅槃、断除戏论、断除轮回、穷尽轮回、超越一切苦的佛陀......伐求那,没有那个意,用那个意来描述过去已般涅槃、断除戏论、断除轮回、穷尽轮回、超越一切苦的佛陀。"
第十经
病人品第八终
其摘要如下:
两经说病人,三经说罗陀,
两经说无明,比丘、世间和伐求那。
9. 阐那品
1. 破坏法经

84. Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī’’ti? ‘‘Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko. Kiñca, ānanda, palokadhammaṃ? Cakkhu kho, ānanda, palokadhammaṃ, rūpā palokadhammā, cakkhuviññāṇaṃ palokadhammaṃ, cakkhusamphasso palokadhammo, yampidaṃ cakkhusamphassapaccayā…pe… tampi palokadhammaṃ…pe… jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṃ palokadhammaṃ, jivhāsamphasso palokadhammo, yampidaṃ jivhāsamphassapaccayā…pe… tampi palokadhammaṃ…pe… mano palokadhammo, dhammā palokadhammā, manoviññāṇaṃ palokadhammaṃ, manosamphasso palokadhammo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi palokadhammaṃ. Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko’’ti. Paṭhamaṃ.

2. Suññatalokasuttaṃ

85. Atha kho āyasmā ānando…pe… bhagavantaṃ etadavoca – ‘‘‘suñño loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī’’ti? ‘‘Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā tasmā suñño lokoti vuccati. Kiñca, ānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī’’ti. Dutiyaṃ.

3. Saṃkhittadhammasuttaṃ

86. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

‘‘Taṃ kiṃ maññasi, ānanda, cakkhu 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’’.

‘‘Rūpā niccā vā aniccā vā’’ti?

‘‘Aniccā, bhante’’…pe….

‘‘Cakkhuviññāṇaṃ…pe… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi 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’’…pe….

‘‘Jivhā niccā vā aniccā vā’’ti?

‘‘Aniccā, bhante’’…pe….

‘‘Jivhāviññāṇaṃ… jivhāsamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi 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’’…pe….

‘‘Evaṃ passaṃ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Tatiyaṃ.

4. Channasuttaṃ



84. 舍卫城因缘。当时,尊者阿难来到世尊所在之处......坐在一旁后,尊者阿难对世尊说道:
"尊者,人们说'世间,世间'。尊者,到什么程度被称为世间呢?"
"阿难,凡是破坏法,在圣者的律中被称为世间。阿难,什么是破坏法呢?阿难,眼睛是破坏法,色是破坏法,眼识是破坏法,眼触是破坏法,凡是缘眼触所生的......那也是破坏法......舌头是破坏法,味是破坏法,舌识是破坏法,舌触是破坏法,凡是缘舌触所生的......那也是破坏法......意是破坏法,法是破坏法,意识是破坏法,意触是破坏法,凡是缘意触所生的感受,无论是乐、苦或不苦不乐,那也是破坏法。阿难,凡是破坏法,在圣者的律中被称为世间。"
第一经
2. 空世间经
85. 当时,尊者阿难......对世尊说道:"尊者,人们说'空的世间,空的世间'。尊者,到什么程度被称为空的世间呢?"
"阿难,因为空无我或我所,所以被称为空的世间。阿难,什么是空无我或我所呢?阿难,眼睛空无我或我所。色空无我或我所,眼识空无我或我所,眼触空无我或我所......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,那也空无我或我所。阿难,因为空无我或我所,所以被称为空的世间。"
第二经
3. 简要法经
86. 坐在一旁的尊者阿难对世尊说道:"尊者,请世尊为我简要地说法,我听闻世尊的法后,可以独处、远离、不放逸、热忱、专注地安住。"
"阿难,你怎么认为,眼睛是常还是无常?"
"尊者,是无常。"
"那么,无常的是苦还是乐?"
"尊者,是苦。"
"那么,无常的、苦的、变化的法,适合认为'这是我的,这是我,这是我的自我'吗?"
"尊者,确实不适合。"
"色是常还是无常?"
"尊者,是无常。"......
"眼识......凡是缘眼触所生的感受,无论是乐、苦或不苦不乐,那是常还是无常?"
"尊者,是无常。"
"那么,无常的是苦还是乐?"
"尊者,是苦。"
"那么,无常的、苦的、变化的法,适合认为'这是我的,这是我,这是我的自我'吗?"
"尊者,确实不适合。"......
"舌头是常还是无常?"
"尊者,是无常。"......
"舌识......舌触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,那是常还是无常?"
"尊者,是无常。"
"那么,无常的是苦还是乐?"
"尊者,是苦。"
"那么,无常的、苦的、变化的法,适合认为'这是我的,这是我,这是我的自我'吗?"
"尊者,确实不适合。"......
"阿难,如此观察的多闻圣弟子厌离眼睛......厌离眼触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,他也厌离那个。由于厌离而离贪;由于离贪而解脱;在解脱时,有'已解脱'的智慧。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
第三经
4. 阐那经

87. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno . Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca – ‘‘āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā’’ti. ‘‘Evamāvuso’’ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu. Nisajja kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca – ‘‘kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti?

‘‘Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo. Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena [khaggena (ka.)] muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] abhimattheyya [abhimantheyya (sī.)]; evameva kho, āvuso, adhimattā vātā muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] ūhananti [upahananti (sī. syā. kaṃ. pī. ka.), uhananti (ka.)]. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi , āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā. Na me, āvuso, khamanīyaṃ , na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho adhimattā vātā kucchiṃ parikantanti. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, āvuso, adhimatto kāyasmiṃ ḍāho. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo. Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi [nāpi kaṅkhāmi (ka.)] jīvita’’nti.

‘‘Mā āyasmā channo satthaṃ āharesi. Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma. Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi. Mā āyasmā channo satthaṃ āharesi. Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā’’ti.

‘‘Na me, āvuso sāriputta, natthi sappāyāni bhojanāni; atthi me sappāyāni bhojanāni. Napi me natthi sappāyāni bhesajjāni; atthi me sappāyāni bhesajjāni. Napi me natthi patirūpā upaṭṭhākā; atthi me patirūpā upaṭṭhākā. Api ca me, āvuso, satthā pariciṇṇo dīgharattaṃ manāpeneva, no amanāpena. Etañhi, āvuso, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva, no amanāpena. ‘Anupavajjaṃ [taṃ anupavajjaṃ (bahūsu)] channo bhikkhu satthaṃ āharissatī’ti – evametaṃ, āvuso sāriputta, dhārehī’’ti.

‘‘Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva [kiñcideva (syā. kaṃ. pī. ka.)] desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Pucchāvuso sāriputta, sutvā vedissāmā’’ti.


87. 一时,世尊住在王舍城(现在的拉杰吉尔)竹林栗鼠feeding ground。当时,尊者舍利弗、尊者大周陀和尊者阐那住在灵鹫山。那时,尊者阐那生病、痛苦、重病。于是尊者舍利弗在傍晚时分从独处起来,来到尊者大周陀那里;来到后对尊者大周陀说:"朋友周陀,我们去看望生病的尊者阐那吧。""是的,朋友。"尊者大周陀回答尊者舍利弗。
于是尊者舍利弗和尊者大周陀来到尊者阐那那里;来到后坐在准备好的座位上。坐下后,尊者舍利弗对尊者阐那说:"朋友阐那,你还能忍受吗?还能维持生命吗?痛苦的感受是在减轻而不是加重吗?是否有减轻的迹象而不是加重?"
"朋友舍利弗,我不能忍受,不能维持生命,剧烈的痛苦感受在加重而不是减轻,有加重的迹象而不是减轻。朋友,就像强壮的人用锋利的剑刺头顶;同样地,朋友,极度的风在头顶上冲击。朋友,我不能忍受,不能维持生命......没有减轻。朋友,就像强壮的人用结实的皮带在头上缠紧头巾;同样地,朋友,头上有极度的头痛。朋友,我不能忍受,不能维持生命......没有减轻。朋友,就像熟练的屠牛者或屠牛者的徒弟用锋利的屠牛刀切开腹部;同样地,极度的风切割腹部。朋友,我不能忍受,不能维持生命......没有减轻。朋友,就像两个强壮的人抓住一个较弱的人的两臂,在炭火坑上烤他、烘他;同样地,朋友,身体有极度的灼热。朋友,我不能忍受,不能维持生命,剧烈的痛苦感受在加重而不是减轻,有加重的迹象而不是减轻。朋友舍利弗,我将拿刀自杀,我不希望活着。"
"尊者阐那,请不要拿刀自杀。尊者阐那请活下去,我们希望尊者阐那活着。如果尊者阐那没有适当的食物,我将为尊者阐那寻找适当的食物。如果尊者阐那没有适当的药物,我将为尊者阐那寻找适当的药物。如果尊者阐那没有适当的侍者,我将侍奉尊者阐那。尊者阐那,请不要拿刀自杀。尊者阐那请活下去,我们希望尊者阐那活着。"
"朋友舍利弗,我不是没有适当的食物;我有适当的食物。我也不是没有适当的药物;我有适当的药物。我也不是没有适当的侍者;我有适当的侍者。而且,朋友,我长期以令人愉悦的方式侍奉了导师,而不是以令人不愉悦的方式。朋友,这对弟子来说是适当的,以令人愉悦的方式侍奉导师,而不是以令人不愉悦的方式。'比丘阐那将无可责备地拿刀自杀'——朋友舍利弗,你应该这样记住。"
"如果尊者阐那允许回答问题,我们想问尊者阐那一些事情。"
"朋友舍利弗,请问吧,听了我会知道的。"


‘‘Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi…pe… jivhaṃ, āvuso channa, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi…pe… manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

‘‘Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… jivhaṃ, āvuso sāriputta, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī’’ti.

‘‘Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi… jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi… manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

‘‘Cakkhusmiṃ , āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī’’ti.

Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca – ‘‘tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ niccakappaṃ sādhukaṃ manasi kātabbaṃ – ‘nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi hoti. Passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’’ti.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṃ āharesi.

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘āyasmatā, bhante, channena satthaṃ āharitaṃ. Tassa kā gati ko abhisamparāyo’’ti? ‘‘Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā’’ti ? ‘‘Atthi, bhante, pubbavijjanaṃ [pubbaviciraṃ (sī.), pubbavijjhanaṃ (pī.), pubbajiraṃ (ma. ni. 3.394] nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī’’ti. ‘‘Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Na kho panāhaṃ, sāriputta , ettāvatā saupavajjoti vadāmi. Yo kho, sāriputta, tañca kāyaṃ nikkhipati, aññañca kāyaṃ upādiyati, tamahaṃ saupavajjoti vadāmi. Taṃ channassa bhikkhuno natthi. ‘Anupavajjaṃ channena bhikkhunā satthaṃ āharita’nti – evametaṃ, sāriputta, dhārehī’’ti. Catutthaṃ.

5. Puṇṇasuttaṃ

88. Atha [sāvatthinidānaṃ. atha (?) ma. ni. 

"朋友阐那,你是否认为眼睛、眼识和眼识所识知的法是'这是我的,这是我,这是我的自我'?......朋友阐那,你是否认为舌头、舌识和舌识所识知的法是'这是我的,这是我,这是我的自我'?......朋友阐那,你是否认为意、意识和意识所识知的法是'这是我的,这是我,这是我的自我'?"
"朋友舍利弗,我认为眼睛、眼识和眼识所识知的法'不是我的,不是我,不是我的自我'......朋友舍利弗,我认为舌头、舌识和舌识所识知的法'不是我的,不是我,不是我的自我'......朋友舍利弗,我认为意、意识和意识所识知的法'不是我的,不是我,不是我的自我'。"
"朋友阐那,在眼睛、眼识和眼识所识知的法中,你看到了什么,了知了什么,而认为眼睛、眼识和眼识所识知的法'不是我的,不是我,不是我的自我'?......朋友阐那,在舌头、舌识和舌识所识知的法中,你看到了什么,了知了什么,而认为舌头、舌识和舌识所识知的法'不是我的,不是我,不是我的自我'?......朋友阐那,在意、意识和意识所识知的法中,你看到了什么,了知了什么,而认为意、意识和意识所识知的法'不是我的,不是我,不是我的自我'?"
"朋友舍利弗,在眼睛、眼识和眼识所识知的法中,我看到了灭尽,了知了灭尽,而认为眼睛、眼识和眼识所识知的法'不是我的,不是我,不是我的自我'......朋友舍利弗,在舌头、舌识和舌识所识知的法中,我看到了灭尽,了知了灭尽,而认为舌头、舌识和舌识所识知的法'不是我的,不是我,不是我的自我'......朋友舍利弗,在意、意识和意识所识知的法中,我看到了灭尽,了知了灭尽,而认为意、意识和意识所识知的法'不是我的,不是我,不是我的自我'。"
说到这里,尊者大周陀对尊者阐那说:"因此,朋友阐那,你应该时常仔细思考世尊的这个教导:'有所依则有动摇,无所依则无动摇。无动摇则有寂静。有寂静则无倾向。无倾向则无来去。无来去则无死生。无死生则既不在此世,也不在他世,也不在两者之间。这就是苦的止息。'"
于是尊者舍利弗和尊者大周陀用这个教导教诫尊者阐那后,从座位起身离开。尊者阐那在那两位尊者离开不久后拿刀**。
然后尊者舍利弗来到世尊所在之处;来到后礼拜世尊,坐在一旁。坐在一旁的尊者舍利弗对世尊说:"尊者,尊者阐那拿刀**了。他的去处是什么?他的来世是什么?"
"舍利弗,阐那比丘不是当面向你宣称他是无可责备的吗?"
"尊者,有一个叫普巴维加那的跋耆村。在那里,尊者阐那有友好的家庭、亲密的家庭、可责备的家庭。"
"舍利弗,阐那比丘确实有这些友好的家庭、亲密的家庭、可责备的家庭。但是,舍利弗,我不仅仅因为这个就说他是可责备的。舍利弗,谁舍弃这个身体而取另一个身体,我说他是可责备的。阐那比丘没有这样。'比丘阐那无可责备地拿刀**'——舍利弗,你应该这样记住。"
第四经
5. 富楼那经
88. 当时

3.395 passitabbaṃ] kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

‘‘Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi…pe… santi kho, puṇṇa, jivhāviññeyyā rasā…pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi.

‘‘Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi…pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi.

‘‘Iminā tvaṃ [iminā ca tvaṃ], puṇṇa, mayā saṃkhittena ovādena ovadito katamasmiṃ [katarasmiṃ (ma. ni. 

尊者富楼那来到世尊所在之处;来到后......坐在一旁。坐在一旁的尊者富楼那对世尊说:"尊者,请世尊为我简要地说法,我听闻世尊的法后,可以独处、远离、不放逸、热忱、专注地安住。"
"富楼那,有眼睛可识别的色,是可爱的、喜欢的、令人愉悦的、可爱的形态、与欲望有关的、诱人的。如果比丘欢喜它、称赞它、执着它,对于那个欢喜、称赞、执着的人,就会生起喜悦。富楼那,我说'喜悦生起则苦生起'......富楼那,有舌头可识别的味......富楼那,有意识可识别的法,是可爱的、喜欢的、令人愉悦的、可爱的形态、与欲望有关的、诱人的。如果比丘欢喜它、称赞它、执着它,对于那个欢喜、称赞、执着的人,就会生起喜悦。富楼那,我说'喜悦生起则苦生起'。
富楼那,有眼睛可识别的色,是可爱的、喜欢的、令人愉悦的、可爱的形态、与欲望有关的、诱人的。如果比丘不欢喜它、不称赞它、不执着它,对于那个不欢喜、不称赞、不执着的人,喜悦就会止息。富楼那,我说'喜悦止息则苦止息'......富楼那,有意识可识别的法,是可爱的、喜欢的、令人愉悦的、可爱的形态、与欲望有关的、诱人的。如果比丘不欢喜它、不称赞它、不执着它,对于那个不欢喜、不称赞、不执着的人,喜悦就会止息。富楼那,我说'喜悦止息则苦止息'。
富楼那,你被我用这个简要的教导教诫后,将住在哪个国家?"

3.395)] janapade viharissasī’’ti? ‘‘Atthi, bhante, sunāparanto nāma janapado, tatthāhaṃ viharissāmī’’ti.

‘‘Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī’’ti?

‘‘Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me [maṃ (sabbattha)] nayime pāṇinā pahāraṃ dentī’ti. Evamettha [evammettha (?)], bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

‘‘Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me [evammettha (?)] nayime leḍḍunā pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

‘‘Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī’ti . Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

‘‘Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

‘‘Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ nayime tiṇhena satthena jīvitā voropentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

‘‘Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṃ bhavissati – ‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti, taṃ me idaṃ apariyiṭṭhaññeva satthahārakaṃ laddha’nti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

‘‘Sādhu sādhu, puṇṇa! Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade vatthuṃ. Yassa dāni tvaṃ, puṇṇa, kālaṃ maññasī’’ti.

Atha kho āyasmā puṇṇo bhagavato vacanaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari. Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi [paṭipādesi (sī. pī.), paṭidesesi (syā. kaṃ.)]. Tenevantaravassena pañcamattāni upāsikāsatāni paṭivedesi. Tenevantaravassena tisso vijjā sacchākāsi. Tenevantaravassena parinibbāyi.


"尊者,有一个叫做苏那帕兰塔的国家,我将住在那里。"
"富楼那,苏那帕兰塔人很凶暴;富楼那,苏那帕兰塔人很粗野。如果苏那帕兰塔人辱骂你、责骂你,富楼那,那时你会怎么想?"
"尊者,如果苏那帕兰塔人辱骂我、责骂我,那时我会这样想:'这些苏那帕兰塔人真是善良,这些苏那帕兰塔人真是非常善良,他们只是用言语攻击我,而不是用手打我。'世尊,我会这样想;善逝,我会这样想。"
"富楼那,如果苏那帕兰塔人用手打你,那时你会怎么想?"
"尊者,如果苏那帕兰塔人用手打我,那时我会这样想:'这些苏那帕兰塔人真是善良,这些苏那帕兰塔人真是非常善良,他们只是用手打我,而不是用土块打我。'世尊,我会这样想;善逝,我会这样想。"
"富楼那,如果苏那帕兰塔人用土块打你,那时你会怎么想?"
"尊者,如果苏那帕兰塔人用土块打我,那时我会这样想:'这些苏那帕兰塔人真是善良,这些苏那帕兰塔人真是非常善良,他们只是用土块打我,而不是用棍棒打我。'世尊,我会这样想;善逝,我会这样想。"
"富楼那,如果苏那帕兰塔人用棍棒打你,那时你会怎么想?"
"尊者,如果苏那帕兰塔人用棍棒打我,那时我会这样想:'这些苏那帕兰塔人真是善良,这些苏那帕兰塔人真是非常善良,他们只是用棍棒打我,而不是用刀剑打我。'世尊,我会这样想;善逝,我会这样想。"
"富楼那,如果苏那帕兰塔人用刀剑打你,那时你会怎么想?"
"尊者,如果苏那帕兰塔人用刀剑打我,那时我会这样想:'这些苏那帕兰塔人真是善良,这些苏那帕兰塔人真是非常善良,他们只是用刀剑打我,而不是用锋利的刀剑杀我。'世尊,我会这样想;善逝,我会这样想。"
"富楼那,如果苏那帕兰塔人用锋利的刀剑杀你,那时你会怎么想?"
"尊者,如果苏那帕兰塔人用锋利的刀剑杀我,那时我会这样想:'有世尊的一些弟子因厌恶身体和生命而寻求杀身的工具,我不用寻求就得到了杀身的工具。'世尊,我会这样想;善逝,我会这样想。"
"很好,很好,富楼那!你具备这种调伏和平静,能够住在苏那帕兰塔国。富楼那,你现在认为是时候就去吧。"
于是尊者富楼那欢喜、随喜世尊的话,从座位起身,礼拜世尊,右绕后,收拾住处,拿起衣钵,向苏那帕兰塔国出发游行。他逐步游行,到达了苏那帕兰塔国。尊者富楼那住在苏那帕兰塔国。然后尊者富楼那在那个雨安居期间使五百名优婆塞证悟,在那个雨安居期间使五百名优婆夷证悟,在那个雨安居期间证得三明。在那个雨安居期间般涅槃。


Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṃkhittena ovādena ovadito, so kālaṅkato. Tassa kā gati ko abhisamparāyo’’ti?

‘‘Paṇḍito, bhikkhave, puṇṇo kulaputto [kulaputto ahosi (sabbattha)], paccapādi [saccavādī (syā. kaṃ. ka.)] dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi [viheṭhesi (sī. syā. kaṃ.)]. Parinibbuto, bhikkhave, puṇṇo kulaputto’’ti. Pañcamaṃ.

6. Bāhiyasuttaṃ

89. Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

‘‘Taṃ kiṃ maññasi, bāhiya, cakkhu 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’’.

‘‘Rūpā niccā vā aniccā vā’’ti?

‘‘Aniccā, bhante’’…pe… cakkhuviññāṇaṃ…pe… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi 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’’.

‘‘Evaṃ passaṃ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

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

7. Paṭhamaejāsuttaṃ



当时,众多比丘来到世尊所在之处......坐在一旁后,那些比丘对世尊说:"尊者,那位被世尊用简要的教导教诫的名叫富楼那的善男子已经去世了。他的去处是什么?他的来世是什么?"
"比丘们,富楼那善男子是智者,他如法修行,没有因法而烦扰我。比丘们,富楼那善男子已般涅槃。"
第五经
6. 婆醯耶经
89. 当时,尊者婆醯耶来到世尊所在之处......坐在一旁后,尊者婆醯耶对世尊说:"尊者,请世尊为我简要地说法,我听闻世尊的法后,可以独处、远离、不放逸、热忱、专注地安住。"
"婆醯耶,你怎么认为,眼睛是常还是无常?"
"尊者,是无常。"
"那么,无常的是苦还是乐?"
"尊者,是苦。"
"那么,无常的、苦的、变化的法,适合认为'这是我的,这是我,这是我的自我'吗?"
"尊者,确实不适合。"
"色是常还是无常?"
"尊者,是无常。"......眼识......眼触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,那是常还是无常?"
"尊者,是无常。"
"那么,无常的是苦还是乐?"
"尊者,是苦。"
"那么,无常的、苦的、变化的法,适合认为'这是我的,这是我,这是我的自我'吗?"
"尊者,确实不适合。"
"婆醯耶,如此观察的多闻圣弟子厌离眼睛,也厌离色,也厌离眼识,也厌离眼触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,他也厌离那个。由于厌离而离贪;由于离贪而解脱;在解脱时,有'已解脱'的智慧。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
于是尊者婆醯耶欢喜、随喜世尊的话,从座位起身,礼拜世尊,右绕后离开。然后尊者婆醯耶独处、远离、不放逸、热忱、专注地安住,不久就——为了善男子正确地从在家出家而趋向无上的——梵行的终极,在现法中自己以证智实现、达到并安住。他了知:"生已尽,梵行已立,所作已办,不受后有。"尊者婆醯耶成为阿罗汉之一。
第六经
7. 第一动经

90. ‘‘Ejā , bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. Tasmātiha , bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ [vihareyya (sī. pī. ka.)] vītasallo’ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya; cakkhuviññāṇaṃ na maññeyya, cakkhuviññāṇasmiṃ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṃ meti na maññeyya; cakkhusamphassaṃ na maññeyya, cakkhusamphassasmiṃ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

‘‘Sotaṃ na maññeyya…pe… ghānaṃ na maññeyya…pe… jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya…pe… jivhāviññāṇaṃ na maññeyya…pe… jivhāsamphassaṃ na maññeyya…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

‘‘Kāyaṃ na maññeyya…pe… manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya; dhamme na maññeyya…pe… mano viññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya; sabbaṃ na maññeyya, sabbasmiṃ na maññeyya, sabbato na maññeyya, sabbaṃ meti na maññeyya.

‘‘So evaṃ amaññamāno na kiñcipi loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati . ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

8. Dutiyaejāsuttaṃ

91. ‘‘Ejā , bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati…pe….

‘‘Jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya… jivhāviññāṇaṃ… jivhāsamphassaṃ… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati…pe….

‘‘Manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati , yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati.

‘‘Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. So evaṃ amaññamāno na kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Aṭṭhamaṃ.



90. "比丘们,动是病,动是疮,动是箭。因此,比丘们,如来无动地安住,离箭而住。因此,比丘们,如果比丘希望'愿我无动地安住,离箭而住',他不应认为眼睛,不应认为在眼睛中,不应认为从眼睛,不应认为眼睛是我的;不应认为色,不应认为在色中,不应认为从色,不应认为色是我的;不应认为眼识,不应认为在眼识中,不应认为从眼识,不应认为眼识是我的;不应认为眼触,不应认为在眼触中,不应认为从眼触,不应认为眼触是我的。凡是缘眼触所生的感受,无论是乐、苦或不苦不乐,他也不应认为那个,不应认为在那个中,不应认为从那个,不应认为那个是我的。
不应认为耳......不应认为鼻......不应认为舌,不应认为在舌中,不应认为从舌,不应认为舌是我的;不应认为味......不应认为舌识......不应认为舌触......凡是缘舌触所生的感受,无论是乐、苦或不苦不乐,他也不应认为那个,不应认为在那个中,不应认为从那个,不应认为那个是我的。
不应认为身......不应认为意,不应认为在意中,不应认为从意,不应认为意是我的;不应认为法......意识......意触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,他也不应认为那个,不应认为在那个中,不应认为从那个,不应认为那个是我的;不应认为一切,不应认为在一切中,不应认为从一切,不应认为一切是我的。
他这样不认为,就不执取世间的任何事物。不执取则不恐惧。不恐惧则自己般涅槃。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
第七经
8. 第二动经
91. "比丘们,动是病,动是疮,动是箭。因此,比丘们,如来无动地安住,离箭而住。因此,比丘们,如果比丘希望'愿我无动地安住,离箭而住',他不应认为眼睛,不应认为在眼睛中,不应认为从眼睛,不应认为眼睛是我的;不应认为色......眼识......眼触......凡是缘眼触所生的感受,无论是乐、苦或不苦不乐,他也不应认为那个,不应认为在那个中,不应认为从那个,不应认为那个是我的。比丘们,凡是认为的,在其中认为的,从其中认为的,认为是我的,那就变成另一种状态。世间执着于有,因变异而喜欢有......
不应认为舌,不应认为在舌中,不应认为从舌,不应认为舌是我的;不应认为味......舌识......舌触......凡是缘舌触所生的感受,无论是乐、苦或不苦不乐,他也不应认为那个,不应认为在那个中,不应认为从那个,不应认为那个是我的。比丘们,凡是认为的,在其中认为的,从其中认为的,认为是我的,那就变成另一种状态。世间执着于有,因变异而喜欢有......
不应认为意,不应认为在意中,不应认为从意,不应认为意是我的......意识......意触......凡是缘意触所生的感受,无论是乐、苦或不苦不乐,他也不应认为那个,不应认为在那个中,不应认为从那个,不应认为那个是我的。比丘们,凡是认为的,在其中认为的,从其中认为的,认为是我的,那就变成另一种状态。世间执着于有,因变异而喜欢有。
比丘们,所有的蕴、界、处,他也不应认为那个,不应认为在那个中,不应认为从那个,不应认为那个是我的。他这样不认为,就不执取世间的任何事物。不执取则不恐惧。不恐惧则自己般涅槃。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
第八经

9. Paṭhamadvayasuttaṃ

92. ‘‘Dvayaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha. Kiñca, bhikkhave, dvayaṃ? Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca , mano ceva dhammā ca – idaṃ vuccati, bhikkhave, dvayaṃ.

‘‘Yo, bhikkhave, evaṃ vadeyya – ‘ahametaṃ dvayaṃ paccakkhāya aññaṃ dvayaṃ paññapessāmī’ti, tassa vācāvatthukamevassa. Puṭṭho ca na sampāyeyya. Uttariñca vighātaṃ āpajjeyya. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmi’’nti. Navamaṃ.

10. Dutiyadvayasuttaṃ

93. ‘‘Dvayaṃ, bhikkhave, paṭicca viññāṇaṃ sambhoti. Kathañca, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhoti? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Cakkhu aniccaṃ vipariṇāmi aññathābhāvi. Rūpā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Cakkhuviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ cakkhuviññāṇaṃ kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati cakkhusamphasso. Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati! Phuṭṭho , bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Sotaṃ…pe….

‘‘Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Jivhā aniccā vipariṇāmī aññathābhāvī [vipariṇāminī aññathābhāvinī (?)]. Rasā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Jivhāviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya , sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ jivhāviññāṇaṃ, kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati jivhāsamphasso. Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Kāyaṃ…pe….

‘‘Manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Mano anicco vipariṇāmī aññathābhāvī. Dhammā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ manoviññāṇaṃ, kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati manosamphasso. Manosamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno manosamphasso, kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Evaṃ kho, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhotī’’ti. Dasamaṃ.

Channavaggo navamo.

Tassuddānaṃ –

Palokasuññā saṃkhittaṃ, channo puṇṇo ca bāhiyo;

Ejena ca duve vuttā, dvayehi apare duveti.

10. Saḷavaggo

1. Adantaaguttasuttaṃ



9. 第一二法经
92. "比丘们,我将为你们说二法。请听。比丘们,什么是二法?眼睛和色,耳朵和声音,鼻子和气味,舌头和味道,身体和触觉,意和法 - 比丘们,这被称为二法。
比丘们,如果有人这样说:'我舍弃这个二法,将宣说另一个二法',那只是他的言论而已。被问到时他无法解释。而且他会陷入更大的困扰。为什么?比丘们,因为那是不可能的。"
第九经
10. 第二二法经
93. "比丘们,缘于二法而有识生起。比丘们,如何缘于二法而有识生起?缘眼和色而生起眼识。眼是无常的、变化的、变异的。色是无常的、变化的、变异的。因此这二法是动摇的、不稳定的、无常的、变化的、变异的。眼识是无常的、变化的、变异的。凡是眼识生起的因和缘,那个因和缘也是无常的、变化的、变异的。比丘们,缘无常而生起的眼识,怎么可能是常的呢!比丘们,这三法的会合、聚集、和合,这被称为眼触。眼触也是无常的、变化的、变异的。凡是眼触生起的因和缘,那个因和缘也是无常的、变化的、变异的。比丘们,缘无常而生起的眼触,怎么可能是常的呢!比丘们,被触碰时感受,被触碰时思考,被触碰时认知。因此这些法也是动摇的、不稳定的、无常的、变化的、变异的。耳......
缘舌和味而生起舌识。舌是无常的、变化的、变异的。味是无常的、变化的、变异的。因此这二法是动摇的、不稳定的、无常的、变化的、变异的。舌识是无常的、变化的、变异的。凡是舌识生起的因和缘,那个因和缘也是无常的、变化的、变异的。比丘们,缘无常而生起的舌识,怎么可能是常的呢!比丘们,这三法的会合、聚集、和合,这被称为舌触。舌触也是无常的、变化的、变异的。凡是舌触生起的因和缘,那个因和缘也是无常的、变化的、变异的。比丘们,缘无常而生起的舌触,怎么可能是常的呢!比丘们,被触碰时感受,被触碰时思考,被触碰时认知。因此这些法也是动摇的、不稳定的、无常的、变化的、变异的。身......
缘意和法而生起意识。意是无常的、变化的、变异的。法是无常的、变化的、变异的。因此这二法是动摇的、不稳定的、无常的、变化的、变异的。意识是无常的、变化的、变异的。凡是意识生起的因和缘,那个因和缘也是无常的、变化的、变异的。比丘们,缘无常而生起的意识,怎么可能是常的呢!比丘们,这三法的会合、聚集、和合,这被称为意触。意触也是无常的、变化的、变异的。凡是意触生起的因和缘,那个因和缘也是无常的、变化的、变异的。比丘们,缘无常而生起的意触,怎么可能是常的呢!比丘们,被触碰时感受,被触碰时思考,被触碰时认知。因此这些法也是动摇的、不稳定的、无常的、变化的、变异的。比丘们,这就是如何缘于二法而有识生起。"
第十经
第九品 阐那品完
其摘要:
破坏、空、简要、阐那、富楼那、婆醯耶、
两个动经、两个二法经。
10. 六处品
1. 未调御不守护经

94. Sāvatthinidānaṃ . ‘‘Chayime , bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti. Katame cha? Cakkhu, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti…pe… jivhā, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti…pe… mano, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti. Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti’’.

‘‘Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā honti. Katame cha? Cakkhu, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti…pe… jivhā, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti…pe… mano, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti. Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā hontī’’ti. Idamavoca bhagavā…pe… etadavoca satthā –

‘‘Saḷeva [chaḷeva (ka.)] phassāyatanāni bhikkhavo,

Asaṃvuto yattha dukkhaṃ nigacchati;

Tesañca ye saṃvaraṇaṃ avedisuṃ,

Saddhādutiyā viharantānavassutā.

‘‘Disvāna rūpāni manoramāni,

Athopi disvāna amanoramāni;

Manorame rāgapathaṃ vinodaye,

Na cāppiyaṃ meti manaṃ padosaye.

‘‘Saddañca sutvā dubhayaṃ piyāppiyaṃ,

Piyamhi sadde na samucchito siyā;

Athoppiye dosagataṃ vinodaye,

Na cāppiyaṃ meti manaṃ padosaye.

‘‘Gandhañca ghatvā surabhiṃ manoramaṃ,

Athopi ghatvā asuciṃ akantiyaṃ;

Akantiyasmiṃ paṭighaṃ vinodaye,

Chandānunīto na ca kantiye siyā.

‘‘Rasañca bhotvāna asāditañca sāduṃ,

Athopi bhotvāna asādumekadā;

Sāduṃ rasaṃ nājjhosāya bhuñje,

Virodhamāsādusu nopadaṃsaye.

‘‘Phassena phuṭṭho na sukhena majje [majjhe (syā. kaṃ. pī.)],

Dukkhena phuṭṭhopi na sampavedhe;

Phassadvayaṃ sukhadukkhe upekkhe,

Anānuruddho aviruddha kenaci.

‘‘Papañcasaññā itarītarā narā,

Papañcayantā upayanti saññino;

Manomayaṃ gehasitañca sabbaṃ,

Panujja nekkhammasitaṃ irīyati.

‘‘Evaṃ mano chassu yadā subhāvito,

Phuṭṭhassa cittaṃ na vikampate kvaci;

Te rāgadose abhibhuyya bhikkhavo,

Bhavattha [bhavatha (sī. syā. kaṃ.)] jātimaraṇassa pāragā’’ti. paṭhamaṃ;

2. Mālukyaputtasuttaṃ




舍卫城因缘
"诸比丘,这六种触入处若未调伏、未守护、未保护、未制御,则会带来痛苦。哪六种?诸比丘,眼触入处若未调伏、未守护、未保护、未制御,则会带来痛苦……舌触入处若未调伏、未守护、未保护、未制御,则会带来痛苦……意触入处若未调伏、未守护、未保护、未制御,则会带来痛苦。诸比丘,这六种触入处若未调伏、未守护、未保护、未制御,则会带来痛苦。"
"诸比丘,这六种触入处若善调伏、善守护、善保护、善制御,则会带来快乐。哪六种?诸比丘,眼触入处若善调伏、善守护、善保护、善制御,则会带来快乐……舌触入处若善调伏、善守护、善保护、善制御,则会带来快乐……意触入处若善调伏、善守护、善保护、善制御,则会带来快乐。诸比丘,这六种触入处若善调伏、善守护、善保护、善制御,则会带来快乐。"世尊如是说……导师如是说:
"诸比丘,六种触入处,
不制御者于此遭受痛苦;
那些了知制御它们的人,
以信为伴而住,不受污染。
见到悦意的色,
也见到不悦意的色;
应驱除对悦意色的贪欲之道,
不应因不悦意而使心生嗔恨。
听到悦意不悦意两种声,
不应对悦意声生执著;
应驱除对不悦意声的嗔恨,
不应因不悦意而使心生嗔恨。
嗅到芳香悦意的气味,
也嗅到污秽不悦意的气味;
应驱除  不悦意的厌恶,
不应对悦意的生贪爱。
尝到美味和不美味,
有时也尝到不美味;
不应贪著美味而食,
不应对不美味生厌恶。
触到乐受不应陶醉,
触到苦受也不应动摇;
对乐苦两种触保持平等,
不亲近也不厌恶任何人。
凡夫有种种戏论想,
有想则生戏论;
应舍弃一切世俗之想,
而行出离之道。
如是六处若善修习,
心受触时不动摇;
诸比丘,克服贪嗔,
你们将超越生死。"
第一;
2. 摩

95. Atha kho āyasmā mālukyaputto [māluṅkyaputto (sī.)] yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

‘‘Ettha dāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma! Yatra hi nāma tvaṃ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṃkhittena ovādaṃ yācasī’’ti.

‘‘Kiñcāpāhaṃ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Desetu me, bhante , bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ, appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti.

‘‘Taṃ kiṃ maññasi, mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati. Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati , mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati; tato tvaṃ, mālukyaputta, na tena. Yato tvaṃ, mālukyaputta, na tena; tato tvaṃ, mālukyaputta , na tattha. Yato tvaṃ, mālukyaputta, na tattha; tato tvaṃ, mālukyaputta, nevidha, na huraṃ, na ubhayamantarena. Esevanto dukkhassā’’ti.

‘‘Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi –

‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa [ajjhosāya (sī.)] tiṭṭhati.

‘‘Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

‘‘Saddaṃ sutvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

‘‘Tassa vaḍḍhanti vedanā, anekā saddasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

‘‘Gandhaṃ ghatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

‘‘Tassa vaḍḍhanti vedanā, anekā gandhasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

‘‘Rasaṃ bhotvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

‘‘Tassa vaḍḍhanti vedanā, anekā rasasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

‘‘Phassaṃ phussa sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

‘‘Tassa vaḍḍhanti vedanā, anekā phassasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

‘‘Dhammaṃ ñatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.


95. 于是,尊者摩鲁迦子来到世尊处……坐在一旁后,尊者摩鲁迦子对世尊说:"世尊,请为我简要说法,我听闻世尊之法后,可以独处、远离、不放逸、热忱、专注地安住。"
"摩鲁迦子,现在对于年轻比丘我们该说什么呢!你这比丘已经衰老、年迈、高龄、到了晚年,却还要求简要的教导。"
"世尊,虽然我已衰老、年迈、高龄、到了晚年,但请世尊为我简要说法,请善逝为我简要说法。也许我能理解世尊所说的意义,也许我能成为世尊所说之法的继承人。"
"摩鲁迦子,你怎么认为?那些你未曾见过、从未见过、现在也不见,而且你也不认为将来会见到的眼所识别的色,你对它们有欲望、贪爱或喜爱吗?""不,世尊。"
"那些你未曾听过、从未听过、现在也不听,而且你也不认为将来会听到的耳所识别的声,你对它们有欲望、贪爱或喜爱吗?""不,世尊。"
"那些你未曾嗅过、从未嗅过、现在也不嗅,而且你也不认为将来会嗅到的鼻所识别的香,你对它们有欲望、贪爱或喜爱吗?""不,世尊。"
"那些你未曾尝过、从未尝过、现在也不尝,而且你也不认为将来会尝到的舌所识别的味,你对它们有欲望、贪爱或喜爱吗?""不,世尊。"
"那些你未曾触过、从未触过、现在也不触,而且你也不认为将来会触到的身所识别的触,你对它们有欲望、贪爱或喜爱吗?""不,世尊。"
"那些你未曾知道、从未知道、现在也不知道,而且你也不认为将来会知道的意所识别的法,你对它们有欲望、贪爱或喜爱吗?""不,世尊。"
"摩鲁迦子,对于你所见、所闻、所觉、所识的法,在所见中只有所见,在所闻中只有所闻,在所觉中只有所觉,在所识中只有所识。摩鲁迦子,当你对所见、所闻、所觉、所识的法,在所见中只有所见,在所闻中只有所闻,在所觉中只有所觉,在所识中只有所识时,那么你就不执著于此。摩鲁迦子,当你不执著于此时,你就不住于彼。摩鲁迦子,当你不住于彼时,你就不在此,不在彼,不在两者之间。这就是苦的终结。"
"世尊,我理解世尊简要所说的详细含义:
见色失念时,专注可爱相;
心生贪著受,执取而安住。
由色生诸受,种种不断增;
贪欲与恼害,其心受损害;
如是积集苦,远离于涅槃。
闻声失念时,专注可爱相;
心生贪著受,执取而安住。
由声生诸受,种种不断增;
贪欲与恼害,其心受损害;
如是积集苦,远离于涅槃。
嗅香失念时,专注可爱相;
心生贪著受,执取而安住。
由香生诸受,种种不断增;
贪欲与恼害,其心受损害;
如是积集苦,远离于涅槃。
尝味失念时,专注可爱相;
心生贪著受,执取而安住。
由味生诸受,种种不断增;
贪欲与恼害,其心受损害;
如是积集苦,远离于涅槃。
触触失念时,专注可爱相;
心生贪著受,执取而安住。
由触生诸受,种种不断增;
贪欲与恼害,其心受损害;
如是积集苦,远离于涅槃。
知法失念时,专注可爱相;
心生贪著受,执取而安住。


‘‘Tassa vaḍḍhanti vedanā, anekā dhammasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

‘‘Na so rajjati rūpesu, rūpaṃ disvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

‘‘Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

‘‘Na so rajjati saddesu, saddaṃ sutvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

‘‘Yathāssa suṇato saddaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

‘‘Na so rajjati gandhesu, gandhaṃ ghatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

‘‘Yathāssa ghāyato gandhaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

‘‘Na so rajjati rasesu, rasaṃ bhotvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

‘‘Yathāssa sāyato rasaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

‘‘Na so rajjati phassesu, phassaṃ phussa paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

‘‘Yathāssa phusato phassaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

‘‘Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

‘‘Yathāssa jānato dhammaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī’’ti.

‘‘Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti. ‘‘Sādhu sādhu, mālukyaputta! Sādhu kho tvaṃ, mālukyaputta, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi –

‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

‘‘Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.…pe….

‘‘Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

‘‘Yathāssa vijānato dhammaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī’’ti.

‘‘Imassa kho, mālukyaputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti.

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

3. Parihānadhammasuttaṃ



由法生诸受,种种不断增;
贪欲与恼害,其心受损害;
如是积集苦,远离于涅槃。
见色正念时,不著可爱相;
心无贪著受,不执取安住。
如是见色时,虽也经历受;
消减不增长,如是正念行;
如是减少苦,接近于涅槃。
闻声正念时,不著可爱相;
心无贪著受,不执取安住。
如是闻声时,虽也经历受;
消减不增长,如是正念行;
如是减少苦,接近于涅槃。
嗅香正念时,不著可爱相;
心无贪著受,不执取安住。
如是嗅香时,虽也经历受;
消减不增长,如是正念行;
如是减少苦,接近于涅槃。
尝味正念时,不著可爱相;
心无贪著受,不执取安住。
如是尝味时,虽也经历受;
消减不增长,如是正念行;
如是减少苦,接近于涅槃。
触触正念时,不著可爱相;
心无贪著受,不执取安住。
如是触触时,虽也经历受;
消减不增长,如是正念行;
如是减少苦,接近于涅槃。
知法正念时,不著可爱相;
心无贪著受,不执取安住。
如是知法时,虽也经历受;
消减不增长,如是正念行;
如是减少苦,接近于涅槃。"
"世尊,我如是理解世尊简要所说的详细含义。""善哉!善哉!摩鲁迦子!你善解我简要所说的详细含义 -
见色失念时,专注可爱相;
心生贪著受,执取而安住。
由色生诸受,种种不断增;
贪欲与恼害,其心受损害;
如是积集苦,远离于涅槃。……
知法正念时,不著可爱相;
心无贪著受,不执取安住。
如是知法时,虽也经历受;
消减不增长,如是正念行;
如是减少苦,接近于涅槃。
摩鲁迦子,我简要所说的详细含义应如是理解。"
于是,尊者摩鲁迦子欢喜、随喜世尊所说,从座而起,礼敬世尊,右绕而去。然后,尊者摩鲁迦子独处、远离、不放逸、热忱、专注地安住,不久即证得 - 善男子正确地从在家出家所追求的无上梵行的终极目标,现世自知、证悟、成就并安住。他了知:"生已尽,梵行已立,所作已办,不受后有。"尊者摩鲁迦子成为阿罗汉之一。
第二;
3. 退失法经

96. ‘‘Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni. Taṃ suṇātha. Kathañca, bhikkhave, parihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā [akusalā dhammā sarasaṅkappā (syā. kaṃ. pī. ka.) upari āsīvisavagge sattamasutte pana ‘‘ākusalā sarasaṅkappā’’ tveva sabbattha dissati] saṃyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti [byantikaroti (pī.) byantiṃ karoti (ka.)] na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti…pe….

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, parihānadhammo hoti.

‘‘Kathañca, bhikkhave, aparihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti…pe….

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ , bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, aparihānadhammo hoti.

‘‘Katamāni ca, bhikkhave, cha abhibhāyatanāni? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Veditabbametaṃ, bhikkhave, bhikkhunā – ‘abhibhūtametaṃ āyatanaṃ’. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Veditabbametaṃ, bhikkhave, bhikkhunā – ‘abhibhūtametaṃ āyatanaṃ’. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti. Imāni vuccanti, bhikkhave, cha abhibhāyatanānī’’ti. Tatiyaṃ.

4. Pamādavihārīsuttaṃ



96. "诸比丘,我将为你们说退失法、不退失法和六胜处。请谛听。
诸比丘,什么是退失法?在此,诸比丘,比丘以眼见色后,生起邪恶不善的思惟,与结缚相应。如果比丘容忍它,不断除,不驱逐,不消灭,不使之不存在,诸比丘,这比丘应当了知:'我正在退失善法。'这被世尊称为退失......
再者,诸比丘,比丘以舌尝味后,生起......再者,诸比丘,比丘以意识法后,生起邪恶不善的思惟,与结缚相应。如果比丘容忍它,不断除,不驱逐,不消灭,不使之不存在,诸比丘,这比丘应当了知:'我正在退失善法。'这被世尊称为退失。诸比丘,这就是退失法。
诸比丘,什么是不退失法?在此,诸比丘,比丘以眼见色后,生起邪恶不善的思惟,与结缚相应。如果比丘不容忍它,断除,驱逐,消灭,使之不存在,诸比丘,这比丘应当了知:'我不退失善法。'这被世尊称为不退失......
再者,诸比丘,比丘以舌尝味后,生起......再者,诸比丘,比丘以意识法后,生起邪恶不善的思惟,与结缚相应。如果比丘不容忍它,断除,驱逐,消灭,使之不存在,诸比丘,这比丘应当了知:'我不退失善法。'这被世尊称为不退失。诸比丘,这就是不退失法。
诸比丘,什么是六胜处?在此,诸比丘,比丘以眼见色后,不生起邪恶不善的思惟,与结缚相应。诸比丘,这比丘应当了知:'这处已被克服。'这被世尊称为胜处......再者,诸比丘,比丘以意识法后,不生起邪恶不善的思惟,与结缚相应。诸比丘,这比丘应当了知:'这处已被克服。'这被世尊称为胜处。诸比丘,这些被称为六胜处。"
第三;
4. 放逸住经

97. ‘‘Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. Taṃ suṇātha. Kathañca, bhikkhave, pamādavihārī hoti? Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati [byāsiccati (sī. syā. kaṃ.)]. Cakkhuviññeyyesu rūpesu tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhaṃ gacchati…pe… jivhindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati jivhāviññeyyesu rasesu, tassa byāsittacittassa…pe… pamādavihārī tveva saṅkhaṃ gacchati…pe… manindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati manoviññeyyesu dhammesu, tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti . Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti . Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhaṃ gacchati. Evaṃ kho, bhikkhave, pamādavihārī hoti.

‘‘Kathañca, bhikkhave, appamādavihārī hoti? Cakkhundriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati cakkhuviññeyyesu rūpesu, tassa abyāsittacittassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ viharati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhaṃ gacchati…pe… jivhindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati…pe… appamādavihārī tveva saṅkhaṃ gacchati. Manindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati, manoviññeyyesu dhammesu, tassa abyāsittacittassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ viharati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhaṃ gacchati. Evaṃ kho, bhikkhave, appamādavihārī hotī’’ti. Catutthaṃ.

5. Saṃvarasuttaṃ

98. ‘‘Saṃvarañca vo, bhikkhave, desessāmi, asaṃvarañca. Taṃ suṇātha. Kathañca, bhikkhave, asaṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

‘‘Kathañca, bhikkhave, saṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti …pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, saṃvaro hotī’’ti. Pañcamaṃ.

6. Samādhisuttaṃ



97. "诸比丘,我将为你们说放逸住者和不放逸住者。请谛听。
诸比丘,如何是放逸住者?诸比丘,不防护眼根而住的人,其心被污染。当他的心被眼所识别的色污染时,不生喜悦。无喜悦则无喜。无喜则无轻安。无轻安则有苦。有苦则心不得定。心不得定则法不显现。因法不显现,他被称为放逸住者......诸比丘,不防护舌根而住的人,其心被污染。当他的心被舌所识别的味污染时......被称为放逸住者......诸比丘,不防护意根而住的人,其心被污染。当他的心被意所识别的法污染时,不生喜悦。无喜悦则无喜。无喜则无轻安。无轻安则有苦。有苦则心不得定。心不得定则法不显现。因法不显现,他被称为放逸住者。诸比丘,这就是放逸住者。
诸比丘,如何是不放逸住者?诸比丘,防护眼根而住的人,其心不被污染。当他的心不被眼所识别的色污染时,生喜悦。有喜悦则生喜。有喜则身轻安。身轻安则住于乐。有乐则心得定。心得定则法显现。因法显现,他被称为不放逸住者......诸比丘,防护舌根而住的人,其心不被污染......被称为不放逸住者。诸比丘,防护意根而住的人,其心不被污染。当他的心不被意所识别的法污染时,生喜悦。有喜悦则生喜。有喜则身轻安。身轻安则住于乐。有乐则心得定。心得定则法显现。因法显现,他被称为不放逸住者。诸比丘,这就是不放逸住者。"
第四;
5. 防护经
98. "诸比丘,我将为你们说防护和不防护。请谛听。
诸比丘,如何是不防护?诸比丘,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、赞叹它、执著它而住,诸比丘,这比丘应当了知:'我正在退失善法。'这被世尊称为退失......诸比丘,有舌所识别的味......诸比丘,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、赞叹它、执著它而住,诸比丘,这比丘应当了知:'我正在退失善法。'这被世尊称为退失。诸比丘,这就是不防护。
诸比丘,如何是防护?诸比丘,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不赞叹它、不执著它而住,诸比丘,这比丘应当了知:'我不退失善法。'这被世尊称为不退失......诸比丘,有舌所识别的味......诸比丘,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不赞叹它、不执著它而住,诸比丘,这比丘应当了知:'我不退失善法。'这被世尊称为不退失。诸比丘,这就是防护。"
第五;
6. 定经

99. ‘‘Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘Cakkhu anicca’nti yathābhūtaṃ pajānāti; ‘rūpā aniccā’ti yathābhūtaṃ pajānāti; ‘cakkhuviññāṇaṃ anicca’nti yathābhūtaṃ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti. ‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti…pe… ‘mano anicca’nti yathābhūtaṃ pajānāti. Dhammā… manoviññāṇaṃ… manosamphasso… ‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti. Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’ti. Chaṭṭhaṃ.

7. Paṭisallānasuttaṃ

100. ‘‘Paṭisallāne [paṭisallānaṃ (sī. pī. ka.), paṭisallīnā (syā. kaṃ.)], bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘Cakkhu anicca’nti yathābhūtaṃ pajānāti; ‘rūpā aniccā’ti yathābhūtaṃ pajānāti; ‘cakkhuviññāṇaṃ anicca’nti yathābhūtaṃ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti. ‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti…pe… ‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti. Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’ti. Sattamaṃ.

8. Paṭhamanatumhākaṃsuttaṃ



99. "诸比丘,你们应修习定。诸比丘,入定的比丘如实了知。他如实了知什么?他如实了知'眼是无常的';如实了知'色是无常的';如实了知'眼识是无常的';如实了知'眼触是无常的'。'凡缘眼触所生的受,无论是乐受、苦受还是不苦不乐受,那也是无常的',他如实了知......他如实了知'意是无常的'。法......意识......意触......'凡缘意触所生的受,无论是乐受、苦受还是不苦不乐受,那也是无常的',他如实了知。诸比丘,你们应修习定。诸比丘,入定的比丘如实了知。"
第六;
7. 独处经
100. "诸比丘,你们应致力于独处。诸比丘,独处的比丘如实了知。他如实了知什么?他如实了知'眼是无常的';如实了知'色是无常的';如实了知'眼识是无常的';如实了知'眼触是无常的'。'凡缘眼触所生的受,无论是乐受、苦受还是不苦不乐受,那也是无常的',他如实了知......'凡缘意触所生的受,无论是乐受、苦受还是不苦不乐受,那也是无常的',他如实了知。诸比丘,你们应致力于独处。诸比丘,独处的比丘如实了知。"
第七;
8. 第一非你们所有经

101. ‘‘Yaṃ [yampi (pī. ka.)], bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ . Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati . Rūpā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Sotaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Saddā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Sotaviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Sotasamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Ghānaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Gandhā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Ghānaviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Ghānasamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.

Jivhā na tumhākaṃ. Taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Rasā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Jivhāviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Jivhāsamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati …pe….

Mano na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Dhammā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Manoviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Manosamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi 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, cakkhu na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ… cakkhuviññāṇaṃ… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī’’ti. Aṭṭhamaṃ.

9. Dutiyanatumhākaṃsuttaṃ



101. "诸比丘,凡不是你们所有的,应当舍弃它。舍弃它将为你们带来利益和快乐。诸比丘,什么不是你们所有的?眼不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。色不是你们所有的。应当舍弃它们。舍弃它们将为你们带来利益和快乐。眼识不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。眼触不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。凡缘眼触所生的受,无论是乐受、苦受还是不苦不乐受,那也不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。耳不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。声不是你们所有的。应当舍弃它们。舍弃它们将为你们带来利益和快乐。耳识不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。耳触不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。凡缘耳触所生的受,无论是乐受、苦受还是不苦不乐受,那也不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。鼻不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。香不是你们所有的。应当舍弃它们。舍弃它们将为你们带来利益和快乐。鼻识不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。鼻触不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。凡缘鼻触所生的受,无论是乐受、苦受还是不苦不乐受,那也不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。
舌不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。味不是你们所有的。应当舍弃它们。舍弃它们将为你们带来利益和快乐。舌识不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。舌触不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。凡缘舌触所生的受,无论是乐受、苦受还是不苦不乐受,那也不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐......
意不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。法不是你们所有的。应当舍弃它们。舍弃它们将为你们带来利益和快乐。意识不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。意触不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。凡缘意触所生的受,无论是乐受、苦受还是不苦不乐受,那也不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。
诸比丘,譬如有人拿走、烧掉或随意处理这祇园中的草木枝叶,你们会不会这样想:'有人在拿走我们,烧掉我们,或随意处理我们'?"
"不会,世尊。"
"为什么?"
"世尊,因为那不是我们的自我或我所。"
"同样地,诸比丘,眼不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。色不是你们所有的......眼识......眼触......凡缘意触所生的受,无论是乐受、苦受还是不苦不乐受,那也不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。"
第八;
9. 第二非你们所有经

102. ‘‘Yaṃ , bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Yampi, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī’’ti. Navamaṃ.

10. Udakasuttaṃ

103. ‘‘Udako [uddako (sī. pī.)] sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī [sabbaji (pī.)], idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’nti. Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṃyeva gaṇḍamūlaṃ palikhataṃ me ‘gaṇḍamūla’nti bhāsati. Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’’’nti.

‘‘Kathañca, bhikkhave, vedagū hoti? Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti; evaṃ kho, bhikkhave, bhikkhu vedagū hoti.

‘‘Kathañca, bhikkhave, bhikkhu sabbajī hoti? Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti; evaṃ kho, bhikkhave, bhikkhu sabbajī hoti.

‘‘Kathañca , bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti? Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa . Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ. Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā; evaṃ kho, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti.

‘‘Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’nti. Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati; apalikhataṃyeva gaṇḍamūlaṃ ‘palikhataṃ me gaṇḍamūla’nti bhāsati. Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’’’nti. Dasamaṃ.

Saḷavaggo dasamo.

Tassuddānaṃ –

Dve saṃgayhā parihānaṃ, pamādavihārī ca saṃvaro;

Samādhi paṭisallānaṃ, dve natumhākena uddakoti.

Saḷāyatanavagge dutiyapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Avijjā migajālañca, gilānaṃ channaṃ catutthakaṃ;

Saḷavaggena paññāsaṃ, dutiyo paṇṇāsako ayanti.

Paṭhamasatakaṃ.

11. Yogakkhemivaggo

1. Yogakkhemisuttaṃ

104. Sāvatthinidānaṃ . ‘‘Yogakkhemipariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati. Ayaṃ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo’’ti. Paṭhamaṃ.



102. "诸比丘,凡不是你们所有的,应当舍弃它。舍弃它将为你们带来利益和快乐。诸比丘,什么不是你们所有的?诸比丘,眼不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。色不是你们所有的。应当舍弃它们。舍弃它们将为你们带来利益和快乐。眼识不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。眼触不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐......凡缘意触所生的受,无论是乐受、苦受还是不苦不乐受,那也不是你们所有的。应当舍弃它。舍弃它将为你们带来利益和快乐。诸比丘,凡不是你们所有的,应当舍弃它。舍弃它将为你们带来利益和快乐。"
第九;
10. 水经
103. "诸比丘,乌陀迦·罗摩子曾这样说:'这确实是知者,这确实是胜者,这确实是挖出了未被挖出的肿瘤根。'诸比丘,然而乌陀迦·罗摩子并非真正的知者却说'我是知者',并非真正的胜者却说'我是胜者',并未真正挖出肿瘤根却说'我已挖出肿瘤根'。在此,诸比丘,比丘若正确地说,应当这样说:'这确实是知者,这确实是胜者,这确实是挖出了未被挖出的肿瘤根。'
诸比丘,如何是知者?诸比丘,当比丘如实了知六触处的生起、消失、味著、过患和出离时,诸比丘,这样的比丘就是知者。
诸比丘,如何是比丘成为胜者?诸比丘,当比丘如实了知六触处的生起、消失、味著、过患和出离,并且无取著而解脱时,诸比丘,这样的比丘就是胜者。
诸比丘,如何是比丘挖出了未被挖出的肿瘤根?诸比丘,'肿瘤'是这四大所成、父母所生、饭食所长养、无常、需要涂抹、按摩、破坏、分散之身体的代名词。'肿瘤根'是渴爱的代名词。诸比丘,当比丘的渴爱已断除,根已截断,如截断多罗树头,成为非有,于未来不再生起时,诸比丘,这样的比丘就是挖出了未被挖出的肿瘤根。
诸比丘,乌陀迦·罗摩子曾这样说:'这确实是知者,这确实是胜者,这确实是挖出了未被挖出的肿瘤根。'诸比丘,然而乌陀迦·罗摩子并非真正的知者却说'我是知者',并非真正的胜者却说'我是胜者',并未真正挖出肿瘤根却说'我已挖出肿瘤根'。在此,诸比丘,比丘若正确地说,应当这样说:'这确实是知者,这确实是胜者,这确实是挖出了未被挖出的肿瘤根。'"
第十;
六处品第十
其摄颂:
两个总括和退失,放逸住和防护,
定和独处,两个非你们所有,以及乌陀迦。
六处品第二五十经终。
其品摄颂:
无明和鹿网,病和阐那第四,
六处品为五十,这是第二五十经。
第一百经。
11. 安稳品
1. 安稳经
104. 舍卫城因缘。"诸比丘,我将为你们说安稳法门。请谛听。诸比丘,什么是安稳法门?诸比丘,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如来已断除它们,根已截断,如截断多罗树头,成为非有,于未来不再生起。为了断除它们,他宣说修习,因此如来被称为'安稳者'......诸比丘,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如来已断除它们,根已截断,如截断多罗树头,成为非有,于未来不再生起。为了断除它们,他宣说修习,因此如来被称为'安稳者'。诸比丘,这就是安稳法门。"
第一;

2. Upādāyasuttaṃ

105. ‘‘Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkha’’nti?

‘‘Bhagavaṃmūlakā no, bhante, dhammā…pe….

‘‘Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… manasmiṃ sati manaṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ. Taṃ kiṃ maññatha, bhikkhave, cakkhu 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 sukhaṃ dukkha’’nti?

‘‘No hetaṃ bhante’’…pe….

‘‘Jivhā niccā vā aniccā vā’’ti?

‘‘Aniccā, bhante’’.

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

‘‘Dukkhaṃ, bhante’’.

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha’’nti?

‘‘No hetaṃ, bhante’’…pe….

‘‘Mano nicco vā anicco vā’’ti?

‘‘Anicco, bhante’’.

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

‘‘Dukkhaṃ, bhante’’.

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha’’nti?

‘‘No hetaṃ, bhante’’.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dutiyaṃ.

3. Dukkhasamudayasuttaṃ

106. ‘‘Dukkhassa , bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, dukkhassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ . Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ dukkhassa samudayo…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ dukkhassa samudayo…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ kho, bhikkhave, dukkhassa samudayo.

‘‘Katamo ca, bhikkhave, dukkhassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ dukkhassa atthaṅgamo…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho ; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo’’ti. Tatiyaṃ.

4. Lokasamudayasuttaṃ



2. 取着经
105. "诸比丘,有什么存在,取着什么而内在的乐苦生起?"
"世尊,我们的法以世尊为根本......"
"诸比丘,眼存在时,取着眼而内在的乐苦生起......意存在时,取着意而内在的乐苦生起。诸比丘,你们认为如何,眼是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,若不取着它,内在的乐苦会生起吗?"
"不会,世尊。"......
"舌是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,若不取着它,内在的乐苦会生起吗?"
"不会,世尊。"......
"意是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,若不取着它,内在的乐苦会生起吗?"
"不会,世尊。"
"诸比丘,如是见的多闻圣弟子厌离眼......厌离意。由厌离而离贪;由离贪而解脱;在解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
第二;
3. 苦集经
106. "诸比丘,我将为你们说苦的生起和灭尽。请谛听。诸比丘,什么是苦的生起?缘眼与色生眼识。三者和合触。缘触生受;缘受生爱。这是苦的生起......缘舌与味生舌识。三者和合触。缘触生受;缘受生爱。这是苦的生起......缘意与法生意识。三者和合触。缘触生受;缘受生爱。诸比丘,这就是苦的生起。
诸比丘,什么是苦的灭尽?缘眼与色生眼识。三者和合触。缘触生受;缘受生爱。由于那爱的无余离贪灭,取灭;由取灭而有灭;由有灭而生灭;由生灭而老死、愁、悲、苦、忧、恼灭。如是这整个苦蕴灭。这是苦的灭尽......缘舌与味生舌识......缘意与法生意识。三者和合触。缘触生受;缘受生爱。由于那爱的无余离贪灭,取灭;由取灭而有灭;由有灭而生灭;由生灭而老死、愁、悲、苦、忧、恼灭。如是这整个苦蕴灭。诸比丘,这就是苦的灭尽。"
第三;
4. 世间集经

107. ‘‘Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo …pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo ; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo.

‘‘Katamo ca, bhikkhave, lokassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho ; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo…pe… jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo’’ti. Catutthaṃ.

5. Seyyohamasmisuttaṃ

108. ‘‘Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya kiṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī’’ti?

‘‘Bhagavaṃmūlakā no, bhante, dhammā.

‘‘Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya cakkhuṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti…pe… jivhāya sati…pe… manasmiṃ sati manaṃ upādāya manaṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. Taṃ kiṃ maññatha, bhikkhave, cakkhu 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 seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā’’ti?

‘‘No hetaṃ, bhante’’…pe… jivhā… kāyo nicco vā anicco vā’’ti?

‘‘Anicco, bhante’’…pe….

‘‘Mano nicco vā anicco vā’’ti?

‘‘Anicco, bhante’’.

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

‘‘Dukkhaṃ, bhante’’.

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Pañcamaṃ.

6. Saṃyojaniyasuttaṃ

109. ‘‘Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? Cakkhuṃ, bhikkhave, saṃyojaniyo dhammo. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ…pe… jivhā saṃyojaniyo dhammo…pe… mano saṃyojaniyo dhammo. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojana’’nti. Chaṭṭhaṃ.

7. Upādāniyasuttaṃ

110. ‘‘Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ ? Cakkhuṃ, bhikkhave, upādāniyo dhammo. Yo tattha chandarāgo, taṃ tattha upādānaṃ…pe… jivhā upādāniyo dhammo…pe… mano upādāniyo dhammo. Yo tattha chandarāgo, taṃ tattha upādānaṃ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādāna’’nti. Sattamaṃ.



107. "诸比丘,我将为你们说世间的生起和灭尽。请谛听。诸比丘,什么是世间的生起?缘眼与色生眼识。三者和合触。缘触生受;缘受生爱;缘爱生取;缘取生有;缘有生生;缘生而有老死、愁、悲、苦、忧、恼生起。诸比丘,这就是世间的生起......缘舌与味生舌识......缘意与法生意识。三者和合触。缘触生受;缘受生爱;缘爱生取;缘取生有;缘有生生;缘生而有老死、愁、悲、苦、忧、恼生起。诸比丘,这就是世间的生起。
诸比丘,什么是世间的灭尽?缘眼与色生眼识。三者和合触。缘触生受;缘受生爱。由于那爱的无余离贪灭,取灭;由取灭而有灭;由有灭而生灭;由生灭而老死、愁、悲、苦、忧、恼灭。如是这整个苦蕴灭。诸比丘,这就是世间的灭尽......缘舌与味生......缘意与法生意识。三者和合触。缘触生受;缘受生爱。由于那爱的无余离贪灭,取灭;由取灭而......如是这整个苦蕴灭。诸比丘,这就是世间的灭尽。"
第四;
5. 我胜经
108. "诸比丘,有什么存在,取着什么,执著什么而有'我胜'、'我等'或'我劣'的想法?"
"世尊,我们的法以世尊为根本......"
"诸比丘,眼存在时,取着眼,执著眼而有'我胜'、'我等'或'我劣'的想法......舌存在时......意存在时,取着意,执著意而有'我胜'、'我等'或'我劣'的想法。诸比丘,你们认为如何,眼是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,若不取着它,会有'我胜'、'我等'或'我劣'的想法吗?"
"不会,世尊。"......舌......身是常还是无常?"
"无常,世尊。"......
"意是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,若不取着它,会有'我胜'、'我等'或'我劣'的想法吗?"
"不会,世尊。"
"诸比丘,如是见的多闻圣**厌离眼......厌离意。由厌离而离贪;由离贪而解脱;在解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
第五;
6. 结缚经
109. "诸比丘,我将为你们说可结缚之法和结缚。请谛听。诸比丘,什么是可结缚之法,什么是结缚?诸比丘,眼是可结缚之法。其中的欲贪,那就是结缚......舌是可结缚之法......意是可结缚之法。其中的欲贪,那就是结缚。诸比丘,这些被称为可结缚之法,这是结缚。"
第六;
7. 可取着经
110. "诸比丘,我将为你们说可取着之法和取着。请谛听。诸比丘,什么是可取着之法,什么是取着?诸比丘,眼是可取着之法。其中的欲贪,那就是取着......舌是可取着之法......意是可取着之法。其中的欲贪,那就是取着。诸比丘,这些被称为可取着之法,这是取着。"
第七;

8. Ajjhattikāyatanaparijānanasuttaṃ

111. ‘‘Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhuñca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya…pe… jivhaṃ… kāyaṃ… manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Aṭṭhamaṃ.

9. Bāhirāyatanaparijānanasuttaṃ

112. ‘‘Rūpe , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sadde… gandhe… rase… phoṭṭhabbe… dhamme anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpe ca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Sadde… gandhe… rase… phoṭṭhabbe… dhamme abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Navamaṃ.

10. Upassutisuttaṃ

113. Ekaṃ samayaṃ bhagavā nātike [ñātike (sī. syā. kaṃ.)] viharati giñjakāvasathe. Atha kho bhagavā rahogato paṭisallīno imaṃ dhammapariyāyaṃ abhāsi – ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti…pe… jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho ; upādānanirodhā…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

Tena kho pana samayena aññataro bhikkhu bhagavato upassuti [upassutiṃ (sī. ka.)] ṭhito hoti. Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ. Disvāna taṃ bhikkhuṃ etadavoca – ‘‘assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāya’’nti? ‘‘Evaṃ, bhante’’. ‘‘Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Atthasaṃhitoyaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako’’ti. Dasamaṃ.

Yogakkhemivaggo ekādasamo.

Tassuddānaṃ –

Yogakkhemi upādāya, dukkhaṃ loko ca seyyo ca;

Saṃyojanaṃ upādānaṃ, dve parijānaṃ upassutīti.

12. Lokakāmaguṇavaggo

1. Paṭhamamārapāsasuttaṃ



8. 内处遍知经
111. "诸比丘,不证知眼、不遍知眼、不离贪眼、不舍弃眼,就不可能灭尽苦。不证知耳......鼻......舌......身......意、不遍知意、不离贪意、不舍弃意,就不可能灭尽苦。诸比丘,证知眼、遍知眼、离贪眼、舍弃眼,就可能灭尽苦......舌......身......证知意、遍知意、离贪意、舍弃意,就可能灭尽苦。"
第八;
9. 外处遍知经
112. "诸比丘,不证知色、不遍知色、不离贪色、不舍弃色,就不可能灭尽苦。不证知声......香......味......触......法、不遍知法、不离贪法、不舍弃法,就不可能灭尽苦。诸比丘,证知色、遍知色、离贪色、舍弃色,就可能灭尽苦。证知声......香......味......触......法、遍知法、离贪法、舍弃法,就可能灭尽苦。"
第九;
10. 窃听经
113. 一时,世尊住在那提迦(Nādika)的砖房中。那时,世尊独自静处,说了这法门:"缘眼与色生眼识。三者和合触。缘触生受;缘受生爱;缘爱生取;缘取生有;缘有生生;缘生而有老死、愁、悲、苦、忧、恼生起。如是这整个苦蕴生起。缘舌与味生......缘意与法生意识。三者和合触。缘触生受;缘受生爱;缘爱生取;缘取生有;缘有生生;缘生而有老死、愁、悲、苦、忧、恼生起。如是这整个苦蕴生起。
缘眼与色生眼识。三者和合触。缘触生受;缘受生爱。由于那爱的无余离贪灭,取灭;由取灭而有灭;由有灭而生灭;由生灭而老死、愁、悲、苦、忧、恼灭。如是这整个苦蕴灭......缘舌与味生......缘意与法生意识。三者和合触。缘触生受;缘受生爱。由于那爱的无余离贪灭,取灭;由取灭而......如是这整个苦蕴灭。"
那时,有一位比丘站在世尊附近窃听。世尊看见那位比丘站在附近窃听。看见后,对那位比丘说:"比丘,你听到这法门了吗?""是的,世尊。""比丘,你要学习这法门。比丘,你要精通这法门。比丘,你要记住这法门。比丘,这法门与义利相应,是梵行的基础。"
第十;
安稳品第十一
其摄颂:
安稳和取着,苦和世间及胜,
结缚和取着,两个遍知和窃听。
12. 世间欲品
1. 第一魔罗网经

114. ‘‘Santi , bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato [vasagato (sī. aṭṭha. syā. aṭṭha.)], paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

‘‘Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena…pe….

‘‘Santi , bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato.

‘‘Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave , bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

‘‘Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

‘‘Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato’’ti. Paṭhamaṃ.

2. Dutiyamārapāsasuttaṃ

115. ‘‘Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu baddho cakkhuviññeyyesu rūpesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

‘‘Santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu baddho manoviññeyyesu dhammesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

‘‘Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave , bhikkhu mutto cakkhuviññeyyehi rūpehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

‘‘Santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato’’ti. Dutiyaṃ.

3. Lokantagamanasuttaṃ



114. "诸比丘,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,诸比丘,这被称为比丘已进入魔罗的住处,已落入魔罗的控制,已被魔罗的网套住。他被魔罗的束缚所束缚,随魔罗的意愿而行......
诸比丘,有舌所识别的味,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,诸比丘,这被称为比丘已进入魔罗的住处,已落入魔罗的控制,已被魔罗的网套住。他被魔罗的束缚所束缚......
诸比丘,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,诸比丘,这被称为比丘已进入魔罗的住处,已落入魔罗的控制,已被魔罗的网套住。他被魔罗的束缚所束缚,随魔罗的意愿而行。
诸比丘,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,诸比丘,这被称为比丘未进入魔罗的住处,未落入魔罗的控制,已脱离魔罗的网。他已解脱魔罗的束缚,不随魔罗的意愿而行......
诸比丘,有舌所识别的味,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,诸比丘,这被称为比丘未进入魔罗的住处,未落入魔罗的控制,已脱离魔罗的网。他已解脱魔罗的束缚,不随魔罗的意愿而行......
诸比丘,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,诸比丘,这被称为比丘未进入魔罗的住处,未落入魔罗的控制,已脱离魔罗的网。他已解脱魔罗的束缚,不随魔罗的意愿而行。"
第一;
2. 第二魔罗网经
115. "诸比丘,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,诸比丘,这被称为比丘被眼所识别的色所束缚,已进入魔罗的住处,已落入魔罗的控制,已被魔罗的网套住。他被魔罗的束缚所束缚,随魔罗的意愿而行......
诸比丘,有舌所识别的味......诸比丘,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,诸比丘,这被称为比丘被意所识别的法所束缚,已进入魔罗的住处,已落入魔罗的控制,已被魔罗的网套住。他被魔罗的束缚所束缚,随魔罗的意愿而行......
诸比丘,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,诸比丘,这被称为比丘已解脱眼所识别的色,未进入魔罗的住处,未落入魔罗的控制,已脱离魔罗的网。他已解脱魔罗的束缚,不随魔罗的意愿而行......
诸比丘,有舌所识别的味......诸比丘,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,诸比丘,这被称为比丘已解脱意所识别的法,未进入魔罗的住处,未落入魔罗的控制,已脱离魔罗的网。他已解脱魔罗的束缚,不随魔罗的意愿而行。"
第二;
3. 到达世界边际经

116. ‘‘Nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ [diṭṭheyyaṃ (syā. kaṃ. ka.)], patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito , sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

‘‘Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti ? Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho, āvuso, āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando’’ti.

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṃ atikkammeva, khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha [maññetha (pī. ka.)]. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati – cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha . Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā’’ti.

‘‘Addhāvuso ānanda, bhagavā jānaṃ jānāti, passaṃ passati – cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma . Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā ānando agaruṃ karitvā’’ti.


116. "诸比丘,我不说通过行走就能知道、看到或到达世界的尽头。然而,诸比丘,我也不说不到达世界的尽头就能作苦的终结。"说完这话,世尊起座进入精舍。
世尊离开不久,那些比丘想:"朋友们,世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:'诸比丘,我不说通过行走就能知道、看到或到达世界的尽头。然而,诸比丘,我也不说不到达世界的尽头就能作苦的终结。'谁能详细解释世尊简略说的这个教导的意义呢?"
那些比丘想:"尊者阿难受到导师的赞誉,也受到有智慧的同梵行者的尊重。尊者阿难能够详细解释世尊简略说的这个教导的意义。让我们去见尊者阿难,向他请教这个问题吧。"
于是那些比丘来到尊者阿难处。来到后,与尊者阿难互相问候。互相问候寒暄后,坐在一旁。坐在一旁的那些比丘对尊者阿难说:
"朋友阿难,世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:'诸比丘,我不说通过行走就能知道、看到或到达世界的尽头。然而,诸比丘,我也不说不到达世界的尽头就能作苦的终结。'世尊离开不久,我们想:'朋友们,世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:诸比丘,我不说通过行走就能知道、看到或到达世界的尽头。然而,诸比丘,我也不说不到达世界的尽头就能作苦的终结。谁能详细解释世尊简略说的这个教导的意义呢?'朋友们,我们想:'尊者阿难受到导师的赞誉,也受到有智慧的同梵行者的尊重。尊者阿难能够详细解释世尊简略说的这个教导的意义。让我们去见尊者阿难,向他请教这个问题吧。'请尊者阿难解释。"
"朋友们,就像一个寻求心材的人,在寻找心材时,绕过一棵大树的根和树干,认为应该在树枝和树叶中寻找心材。你们也是如此,在导师面前却绕过世尊,认为应该向我们请教这个问题。朋友们,那位世尊知道应知之事,见到应见之事 - 他是眼,是智,是法,是梵,是说者,是宣说者,是义利的引导者,是不死的施与者,是法主,是如来。那正是你们应该向世尊请教这个问题的时候。世尊如何回答,你们就应该如何记住。"
"朋友阿难,诚然,那位世尊知道应知之事,见到应见之事 - 他是眼,是智,是法,是梵,是说者,是宣说者,是义利的引导者,是不死的施与者,是法主,是如来。那正是我们应该向世尊请教这个问题的时候。世尊如何回答,我们就应该如何记住。然而,尊者阿难受到导师的赞誉,也受到有智慧的同梵行者的尊重。尊者阿难能够详细解释世尊简略说的这个教导的意义。请尊者阿难解释,不要认为麻烦。"


‘‘Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

‘‘Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko. Kena cāvuso, lokasmiṃ lokasaññī hoti lokamānī? Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Sotena kho, āvuso… ghānena kho, āvuso… jivhāya kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī . Kāyena kho, āvuso… manena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko. Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ , daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ , bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto’’ti.

‘‘Paṇḍito , bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho, evañca naṃ dhāreyyāthā’’ti. Tatiyaṃ.

4. Kāmaguṇasuttaṃ



"那么,朋友们,请听,请仔细作意,我将说。""是的,朋友。"那些比丘回答尊者阿难。尊者阿难说:
"朋友们,关于世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:'诸比丘,我不说通过行走就能知道、看到或到达世界的尽头。然而,诸比丘,我也不说不到达世界的尽头就能作苦的终结。'我理解世尊简略说的这个教导的详细意义如下。朋友们,在世间中,由于什么而有世间想、世间慢,在圣者的律中,这被称为世间。朋友们,在世间中,由于什么而有世间想、世间慢?朋友们,在世间中,由于眼而有世间想、世间慢。朋友们,由于耳......由于鼻......朋友们,由于舌而有世间想、世间慢。朋友们,由于身......由于意而有世间想、世间慢。朋友们,在世间中,由于什么而有世间想、世间慢,在圣者的律中,这被称为世间。朋友们,关于世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:'诸比丘,我不说通过行走就能知道、看到或到达世界的尽头。然而,诸比丘,我也不说不到达世界的尽头就能作苦的终结。'我就是这样理解世尊简略说的这个教导的详细意义。如果你们想的话,可以去见世尊,请教这个问题。世尊如何回答,你们就应该如何记住。"
"是的,朋友。"那些比丘听了尊者阿难的话,起座去见世尊。到了之后,向世尊礼拜,然后坐在一旁。坐在一旁的那些比丘对世尊说:
"世尊,您简略地说了这个教导,没有详细解释其意义就起座进入精舍:'诸比丘,我不说通过行走就能知道、看到或到达世界的尽头。然而,诸比丘,我也不说不到达世界的尽头就能作苦的终结。'世尊离开不久,我们想:'朋友们,世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:诸比丘,我不说通过行走就能知道、看到或到达世界的尽头。然而,诸比丘,我也不说不到达世界的尽头就能作苦的终结。谁能详细解释世尊简略说的这个教导的意义呢?'世尊,我们想:'尊者阿难受到导师的赞誉,也受到有智慧的同梵行者的尊重。尊者阿难能够详细解释世尊简略说的这个教导的意义。让我们去见尊者阿难,向他请教这个问题吧。'世尊,于是我们去见尊者阿难,向他请教了这个问题。世尊,尊者阿难用这些方式、这些词句、这些文字向我们解释了意义。"
"诸比丘,阿难是智者;诸比丘,阿难具有大智慧。诸比丘,如果你们向我请教这个问题,我也会像阿难那样回答。这就是它的意义,你们应该这样记住。"
第三;
4. 欲乐经

117. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu’. Tassa mayhaṃ, bhikkhave, etadahosi – ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo. Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu . Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

‘‘Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati , rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando’’ti.


117. "诸比丘,在我还是菩萨,尚未证悟正等正觉之前,我想:'对于这五种欲乐,心曾经接触过的、已经过去、消失、变异的,我的心可能会频繁地前往那里,或者少量地前往现在或未来的欲乐。'诸比丘,我又想:'对于这五种欲乐,心曾经接触过的、已经过去、消失、变异的,我应该以适当的方式保持不放逸、正念、守护心。'因此,诸比丘,对于你们来说,这五种欲乐,心曾经接触过的、已经过去、消失、变异的,你们的心可能会频繁地前往那里,或者少量地前往现在或未来的欲乐。因此,诸比丘,对于你们来说,这五种欲乐,心曾经接触过的、已经过去、消失、变异的,你们应该以适当的方式保持不放逸、正念、守护心。因此,诸比丘,应当了知那个处所,在那里眼灭、色想灭,应当了知那个处所......在那里舌灭、味想灭,应当了知那个处所......在那里意灭、法想灭,应当了知那个处所。"说完这话,世尊起座进入精舍。
世尊离开不久,那些比丘想:"朋友们,世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:'因此,诸比丘,应当了知那个处所,在那里眼灭、色想灭,应当了知那个处所......在那里舌灭、味想灭,应当了知那个处所......在那里意灭、法想灭,应当了知那个处所。'谁能详细解释世尊简略说的这个教导的意义呢?"
那些比丘想:"尊者阿难受到导师的赞誉,也受到有智慧的同梵行者的尊重。尊者阿难能够详细解释世尊简略说的这个教导的意义。让我们去见尊者阿难,向他请教这个问题吧。"
于是那些比丘来到尊者阿难处。来到后,与尊者阿难互相问候。互相问候寒暄后,坐在一旁。坐在一旁的那些比丘对尊者阿难说:
"朋友阿难,世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:'因此,诸比丘,应当了知那个处所,在那里眼灭、色想灭,应当了知那个处所......在那里舌灭、味想灭,应当了知那个处所......在那里意灭、法想灭,应当了知那个处所。'世尊离开不久,我们想:'朋友们,世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:因此,诸比丘,应当了知那个处所,在那里眼灭、色想灭,应当了知那个处所......在那里舌灭、味想灭,应当了知那个处所......在那里意灭、法想灭,应当了知那个处所。谁能详细解释世尊简略说的这个教导的意义呢?'朋友们,我们想:'尊者阿难受到导师的赞誉,也受到有智慧的同梵行者的尊重。尊者阿难能够详细解释世尊简略说的这个教导的意义。让我们去见尊者阿难,向他请教这个问题吧。'请尊者阿难解释。"


‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa…pe… vibhajatāyasmā ānando agaruṃ karitvāti.

‘‘Tenahāvuso , suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

‘‘Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Saḷāyatananirodhaṃ no etaṃ, āvuso, bhagavatā sandhāya bhāsitaṃ – ‘tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ayaṃ kho, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamatha; upasaṅkamitvā etamatthaṃ puccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso , bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. ‘Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto’’ti.

‘‘Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho. Evañca naṃ dhāreyyāthā’’ti. Catutthaṃ.

5. Sakkapañhasuttaṃ



"朋友们,就像一个寻求心材的人,在寻找心材时,绕过一棵大树的......请尊者阿难解释,不要认为麻烦。"
"那么,朋友们,请听,请仔细作意,我将说。""是的,朋友。"那些比丘回答尊者阿难。尊者阿难说:
"朋友们,关于世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:'因此,诸比丘,应当了知那个处所,在那里眼灭、色想灭,应当了知那个处所......在那里意灭、法想灭,应当了知那个处所。'我理解世尊简略说的这个教导的详细意义如下。朋友们,这是世尊指六处灭而说的:'因此,诸比丘,应当了知那个处所,在那里眼灭、色想灭,应当了知那个处所......在那里意灭、法想灭,应当了知那个处所。'朋友们,这就是世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:'因此,诸比丘,应当了知那个处所,在那里眼灭、色想灭,应当了知那个处所......在那里意灭、法想灭,应当了知那个处所。'我就是这样理解世尊简略说的这个教导的详细意义。如果你们想的话,可以去见世尊,请教这个问题。世尊如何回答,你们就应该如何记住。"
"是的,朋友。"那些比丘听了尊者阿难的话,起座去见世尊。到了之后,向世尊礼拜,然后坐在一旁。坐在一旁的那些比丘对世尊说:
"世尊,您简略地说了这个教导,没有详细解释其意义就起座进入精舍:'因此,诸比丘,应当了知那个处所,在那里眼灭、色想灭,应当了知那个处所......在那里舌灭、味想灭,应当了知那个处所......在那里意灭、法想灭,应当了知那个处所。'世尊离开不久,我们想:'朋友们,世尊简略地说了这个教导,没有详细解释其意义就起座进入精舍:因此,诸比丘,应当了知那个处所,在那里眼灭、色想灭,应当了知那个处所......在那里意灭、法想灭,应当了知那个处所。谁能详细解释世尊简略说的这个教导的意义呢?'世尊,我们想:'尊者阿难受到导师的赞誉,也受到有智慧的同梵行者的尊重。尊者阿难能够详细解释世尊简略说的这个教导的意义。让我们去见尊者阿难,向他请教这个问题吧。'世尊,于是我们去见尊者阿难,向他请教了这个问题。世尊,尊者阿难用这些方式、这些词句、这些文字向我们解释了意义。"
"诸比丘,阿难是智者;诸比丘,阿难具有大智慧。诸比丘,如果你们向我请教这个问题,我也会像阿难那样回答。这就是它的意义,你们应该这样记住。"
第四;
5. 帝释所问经

118. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante , hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti?

‘‘Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, devānaminda, bhikkhu no parinibbāyati…pe….

‘‘Santi kho, devānaminda, jivhāviññeyyā rasā…pe… santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, devānaminda, bhikkhu no parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

‘‘Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati…pe… .

‘‘Santi kho, devānaminda, jivhāviññeyyā rasā…pe… santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Pañcamaṃ.

6. Pañcasikhasuttaṃ

119. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? ‘‘Santi kho, pañcasikha, cakkhuviññeyyā rūpā…pe… santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, pañcasikha , bhikkhu no parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti’’.

‘‘Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā…pe… santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, pañcasikha, bhikkhu parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Chaṭṭhaṃ.

7. Sāriputtasaddhivihārikasuttaṃ



118. 一时,世尊住在王舍城(Rājagaha)耆阇崛山。那时,天帝释来到世尊处。来到后,向世尊礼拜,然后站在一旁。站在一旁的天帝释对世尊说:"世尊,是什么因,什么缘,使得此处某些众生当下不般涅槃?世尊,又是什么因,什么缘,使得此处某些众生当下般涅槃?"
"天帝,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,他欢喜、称赞、执著它而住时,以它为依的识生起,以它为取。天帝,有取的比丘不般涅槃......
天帝,有舌所识别的味......天帝,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,他欢喜、称赞、执著它而住时,以它为依的识生起,以它为取。天帝,有取的比丘不般涅槃。天帝,这是因,这是缘,使得此处某些众生当下不般涅槃。
天帝,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,他不欢喜、不称赞、不执著它而住时,不以它为依的识生起,不以它为取。天帝,无取的比丘般涅槃......
天帝,有舌所识别的味......天帝,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,他不欢喜、不称赞、不执著它而住时,不以它为依的识生起,不以它为取。天帝,无取的比丘般涅槃。天帝,这是因,这是缘,使得此处某些众生当下般涅槃。"
第五;
6. 般阇翼经
119. 一时,世尊住在王舍城耆阇崛山。那时,乾闼婆天子般阇翼来到世尊处。来到后,向世尊礼拜,然后站在一旁。站在一旁的乾闼婆天子般阇翼对世尊说:"世尊,是什么因,什么缘,使得此处某些众生当下不般涅槃?世尊,又是什么因,什么缘,使得此处某些众生当下般涅槃?""般阇翼,有眼所识别的色......般阇翼,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,他欢喜、称赞、执著它而住时,以它为依的识生起,以它为取。般阇翼,有取的比丘不般涅槃。般阇翼,这是因,这是缘,使得此处某些众生当下不般涅槃。"
"般阇翼,有眼所识别的色,可爱、可意、悦意......般阇翼,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,他不欢喜、不称赞、不执著它而住时,不以它为依的识生起,不以它为取。般阇翼,无取的比丘般涅槃。般阇翼,这是因,这是缘,使得此处某些众生当下般涅槃。"
第六;
7. 舍利弗同住者经

120. Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme . Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu āyasmantaṃ sāriputtaṃ etadavoca – ‘‘saddhivihāriko , āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto’’ti.

‘‘Evametaṃ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa. ‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti netaṃ ṭhānaṃ vijjati. ‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti ṭhānametaṃ vijjati.

‘‘Kathañcāvuso, indriyesu guttadvāro hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, āvuso, indriyesu guttadvāro hoti.

‘‘Kathañcāvuso, bhojane mattaññū hoti? Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati , anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, āvuso, bhojane mattaññū hoti.

‘‘Kathañcāvuso, jāgariyaṃ anuyutto hoti? Idhāvuso, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti . Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno, uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, āvuso, jāgariyaṃ anuyutto hoti. Tasmātihāvuso, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā’ti. Evañhi vo, āvuso, sikkhitabba’’nti. Sattamaṃ.

8. Rāhulovādasuttaṃ



120. 一时,尊者舍利弗住在舍卫城(Sāvatthī)祇树给孤独园。那时,一位比丘来到尊者舍利弗处。来到后,与尊者舍利弗互相问候。互相问候寒暄后,坐在一旁。坐在一旁的那位比丘对尊者舍利弗说:"朋友舍利弗,一位同住的比丘舍戒还俗了。"
"朋友,对于诸根门不守护、饮食不知节制、不勤修觉醒的人,就会这样。朋友,比丘诸根门不守护、饮食不知节制、不勤修觉醒,终生保持完整清净的梵行,这是不可能的。朋友,比丘诸根门守护、饮食知节制、勤修觉醒,终生保持完整清净的梵行,这是可能的。
朋友,如何是诸根门守护?在此,朋友,比丘以眼见色时,不取相,不取细相。因为若住于眼根不防护,贪忧恶不善法就会流入,他为了防护而修习,守护眼根,在眼根上实行防护。以耳闻声......以鼻嗅香......以舌尝味......以身触触......以意识法时,不取相,不取细相。因为若住于意根不防护,贪忧恶不善法就会流入,他为了防护而修习,守护意根,在意根上实行防护。朋友,这就是诸根门守护。
朋友,如何是饮食知节制?在此,朋友,比丘如理思惟而食用食物 - 不为嬉戏,不为骄慢,不为装饰,不为庄严,仅为了这个身体的存续维持,为了止息伤害,为了资助梵行。我将去除旧的感受,不生起新的感受,我将得以存活,无过且安住。朋友,这就是饮食知节制。
朋友,如何是勤修觉醒?在此,朋友,比丘在白天经行、静坐,净化心中的障碍法。在夜晚初夜经行、静坐,净化心中的障碍法。在夜晚中夜右胁而卧,作狮子卧,一足叠一足,具念正知,作意起身想。在夜晚后夜起身,经行、静坐,净化心中的障碍法。朋友,这就是勤修觉醒。因此,朋友,应当这样学:'我们将成为诸根门守护、饮食知节制、勤修觉醒的人。'朋友,你们应当这样学。"
第七;
8. 教诫罗睺罗经

121. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi – ‘‘gaṇhāhi, rāhula, nisīdanaṃ. Yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā’’ti . ‘‘Evaṃ, bhante’’ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti – ‘‘ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī’’ti. Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

‘‘Taṃ kiṃ maññasi, rāhula, cakkhu 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’’. ( ) [(taṃ kiṃ maññasi) evamitaresupi (ma. ni. 

121. 一时,世尊住在舍卫城祇树给孤独园。那时,世尊独处静坐时,心中生起这样的念头:"罗睺罗的解脱成熟之法已经成熟;我现在应该进一步教导罗睺罗灭尽诸漏。"于是,世尊在上午穿好衣服,拿着钵和衣,进入舍卫城托钵。饭后回来,对尊者罗睺罗说:"罗睺罗,拿坐具,我们去安陀林(Andhavana)午休。""是的,世尊。"尊者罗睺罗回答世尊,拿着坐具跟随在世尊身后。
那时,有数千天神跟随世尊,想:"今天世尊将进一步教导尊者罗睺罗灭尽诸漏。"世尊进入安陀林,在一棵树下的座位上坐下。尊者罗睺罗向世尊礼拜后,坐在一旁。世尊对坐在一旁的尊者罗睺罗说:
"罗睺罗,你怎么认为,眼是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"无常、苦、变易法,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,世尊。"
(对其他感官也如此问答)

3.416-417)]

‘‘Rūpā niccā vā aniccā vā’’ti?

‘‘Aniccā, bhante’’…pe….

‘‘Cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

‘‘Aniccaṃ, bhante’’…pe….

‘‘Cakkhusamphasso nicco vā anicco vā’’ti?

‘‘Anicco, bhante’’…pe….

‘‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi 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’’…pe….

‘‘Jivhā niccā vā aniccā vā’’ti?

‘‘Aniccā, bhante’’…pe….

‘‘Jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

‘‘Aniccaṃ, bhante’’…pe….

‘‘Jivhāsamphasso nicco vā anicco vā’’ti?

‘‘Anicco, bhante’’…pe….

‘‘Yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi 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’’…pe….

‘‘Mano nicco vā anicco vā’’ti?

‘‘Anicco, bhante’’.

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti?

‘‘Dukkhaṃ, bhante’’.

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

‘‘No hetaṃ, bhante’’.

‘‘Dhammā niccā vā aniccā vā’’ti?

‘‘Aniccā, bhante’’…pe….

‘‘Manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

‘‘Aniccaṃ, bhante’’…pe….

‘‘Manosamphasso nicco vā anicco vā’’ti?

‘‘Anicco, bhante’’…pe….

‘‘Yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi 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’’.

‘‘Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati…pe….

‘‘Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Anekānañca devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. Aṭṭhamaṃ.

9. Saṃyojaniyadhammasuttaṃ

122. ‘‘Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. Yo tattha chandarāgo taṃ tattha saṃyojana’’nti. Navamaṃ.

10. Upādāniyadhammasuttaṃ



"色是常还是无常?"
"无常,世尊。"......
"眼识是常还是无常?"
"无常,世尊。"......
"眼触是常还是无常?"
"无常,世尊。"......
"凡缘眼触所生的受、想、行、识,它们是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"无常、苦、变易法,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,世尊。"......
"舌是常还是无常?"
"无常,世尊。"......
"舌识是常还是无常?"
"无常,世尊。"......
"舌触是常还是无常?"
"无常,世尊。"......
"凡缘舌触所生的受、想、行、识,它们是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"无常、苦、变易法,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,世尊。"......
"意是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"无常、苦、变易法,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,世尊。"
"法是常还是无常?"
"无常,世尊。"......
"意识是常还是无常?"
"无常,世尊。"......
"意触是常还是无常?"
"无常,世尊。"......
"凡缘意触所生的受、想、行、识,它们是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"无常、苦、变易法,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,世尊。"
"罗睺罗,如是见的多闻圣弟子,于眼厌离,于色厌离,于眼识厌离,于眼触厌离,于缘眼触所生的受、想、行、识也厌离......于舌厌离,于味厌离,于舌识厌离,于舌触厌离,于缘舌触所生的受、想、行、识也厌离......
于意厌离,于法厌离,于意识厌离,于意触厌离,于缘意触所生的受、想、行、识也厌离。厌离则离贪;离贪则解脱;解脱则有解脱智。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
世尊说了这些。尊者罗睺罗满意欢喜世尊所说。当此解说说时,尊者罗睺罗的心无取著而从诸漏解脱。数千天神远尘离垢,生起法眼:'凡是集法,皆是灭法。'"
第八;
9. 结缚法经
122. "诸比丘,我将为你们说结缚法和结缚。请听。诸比丘,什么是结缚法,什么是结缚?诸比丘,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。诸比丘,这些被称为结缚法。其中的欲贪,那就是结缚......诸比丘,有舌所识别的味......诸比丘,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。诸比丘,这些被称为结缚法。其中的欲贪,那就是结缚。"
第九;
10. 取著法经

123. ‘‘Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo, taṃ tattha upādānaṃ…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo taṃ tattha upādāna’’nti. Dasamaṃ.

Lokakāmaguṇavaggo dvādasamo.

Tassuddānaṃ –

Mārapāsena dve vuttā, lokakāmaguṇena ca;

Sakko pañcasikho ceva, sāriputto ca rāhulo;

Saṃyojanaṃ upādānaṃ, vaggo tena pavuccatīti.

13. Gahapativaggo

1. Vesālīsuttaṃ

124. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti?

‘‘Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati. Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

‘‘Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno , gahapati, bhikkhu parinibbāyati. Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Paṭhamaṃ.

2. Vajjīsuttaṃ

125. Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. Atha kho uggo gahapati hatthigāmako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati hatthigāmako bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante hetu ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Dutiyaṃ.

3. Nāḷandasuttaṃ

126. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho, upāli gahapati, yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho, upāli gahapati, bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Tatiyaṃ.

4. Bhāradvājasuttaṃ



123. "诸比丘,我将为你们说取著法和取著。请听。诸比丘,什么是取著法,什么是取著?诸比丘,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。诸比丘,这些被称为取著法。其中的欲贪,那就是取著......诸比丘,有舌所识别的味......诸比丘,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。诸比丘,这些被称为取著法。其中的欲贪,那就是取著。"
第十;
世间欲乐品第十二完。
其摄颂:
魔罗网说二,世间欲乐等;
帝释般阇翼,舍利弗罗睺;
结缚与取著,此品由此称。
13. 居士品
1. 毗舍离经
124. 一时,世尊住在毗舍离(Vesālī)大林重阁讲堂。那时,毗舍离的优迦居士来到世尊处。来到后,坐在一旁。坐在一旁的毗舍离优迦居士对世尊说:"世尊,是什么因,什么缘,使得此处某些众生当下不般涅槃?世尊,又是什么因,什么缘,使得此处某些众生当下般涅槃?"
"居士,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,他欢喜、称赞、执著它而住时,以它为依的识生起,以它为取。居士,有取的比丘不般涅槃......居士,有舌所识别的味......居士,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,他欢喜、称赞、执著它而住时,以它为依的识生起,以它为取。居士,有取的比丘不般涅槃。居士,这是因,这是缘,使得此处某些众生当下不般涅槃。
居士,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,他不欢喜、不称赞、不执著它而住时,不以它为依的识生起,不以它为取。居士,无取的比丘般涅槃......居士,有舌所识别的味......居士,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,他不欢喜、不称赞、不执著它而住时,不以它为依的识生起,不以它为取。居士,无取的比丘般涅槃。居士,这是因,这是缘,使得此处某些众生当下般涅槃。"
第一;
2. 跋耆经
125. 一时,世尊住在跋耆国象村。那时,象村的优迦居士来到世尊处。来到后,坐在一旁。坐在一旁的象村优迦居士对世尊说:"世尊,是什么因,什么缘,使得此处某些众生当下不般涅槃?世尊,又是什么因,什么缘,使得此处某些众生当下般涅槃?"(应如前经详说)居士,这是因,这是缘,使得此处某些众生当下般涅槃。
第二;
3. 那兰陀经
126. 一时,世尊住在那兰陀(Nāḷandā)波婆利迦芒果园。那时,优波离居士来到世尊处......坐在一旁的优波离居士对世尊说:"世尊,是什么因,什么缘,使得此处某些众生当下不般涅槃?世尊,又是什么因,什么缘,使得此处某些众生当下般涅槃?"(应如前经详说)居士,这是因,这是缘,使得此处某些众生当下般涅槃。
第三;
4. 婆罗豆婆遮经

127. Ekaṃ samayaṃ āyasmā piṇḍolabhāradvājo kosambiyaṃ viharati ghositārāme. Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā āyasmatā piṇḍolabhāradvājena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā udeno āyasmantaṃ piṇḍolabhāradvājaṃ etadavoca – ‘‘ko nu kho, bho bhāradvāja, hetu ko paccayo yenime daharā bhikkhū susū [susu (sī. ka.)] kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti? ‘‘Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, mātumattīsu mātucittaṃ upaṭṭhapetha, bhaginimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā’ti. Ayaṃ kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti.

‘‘Lolaṃ [loḷaṃ (syā. kaṃ.)] kho, bho bhāradvāja, cittaṃ. Appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjanti. Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī’’ti?

‘‘Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhatha – atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. kaṃ. pī.)] aṭṭhi aṭṭhimiñjaṃ [aṭṭhimiñjā (sī.)] vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti. Ayampi kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī’’ti. ‘‘Ye te, bho bhāradvāja, bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṃ taṃ sukaraṃ hoti. Ye ca kho te , bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ dukkaraṃ hoti. Appekadā, bho bhāradvāja, asubhato manasi karissāmīti [manasi karissāmāti (sī. syā. kaṃ. pī.)] subhatova [subhato vā (sī.), subhato ca (syā. kaṃ.)] āgacchati. Atthi nu kho, bho bhāradvāja , añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī’’ti?

‘‘Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha . Rakkhatha manindriyaṃ; manindriye saṃvaraṃ āpajjathā’ti. Ayampi kho, mahārāja, hetu ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti.


127. 一时,尊者宾头卢婆罗豆婆遮住在拘睒弥(Kosambī)瞿师多园。那时,优陀延王来到尊者宾头卢婆罗豆婆遮处。来到后,与尊者宾头卢婆罗豆婆遮互相问候。互相问候寒暄后,坐在一旁。坐在一旁的优陀延王对尊者宾头卢婆罗豆婆遮说:"婆罗豆婆遮先生,是什么因,什么缘,使得这些年轻比丘,黑发、具足青春、处于人生的第一阶段、未曾享受欲乐,却能终生修习完全清净的梵行,并且能长久持续?"
"大王,这是那位知者、见者、阿罗汉、正等正觉者所说:'来吧,诸比丘,对如母之人生起母亲想,对如姐妹之人生起姐妹想,对如女儿之人生起女儿想。'大王,这是因,这是缘,使得这些年轻比丘,黑发、具足青春、处于人生的第一阶段、未曾享受欲乐,却能终生修习完全清净的梵行,并且能长久持续。"
"婆罗豆婆遮先生,心是动摇的。有时对如母之人也会生起贪欲法,对如姐妹之人也会生起贪欲法,对如女儿之人也会生起贪欲法。婆罗豆婆遮先生,还有其他因缘,使得这些年轻比丘......能长久持续吗?"
"大王,这是那位知者、见者、阿罗汉、正等正觉者所说:'来吧,诸比丘,观察这个身体,从脚底向上,从头顶向下,被皮包裹,充满各种不净物 - 这个身体有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺、肠、肠间膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿。'大王,这也是因,这是缘,使得这些年轻比丘......能长久持续。"
"婆罗豆婆遮先生,对于那些已修习身、戒、心、慧的比丘,这是容易做到的。但对于那些未修习身、戒、心、慧的比丘,这是难做到的。有时,婆罗豆婆遮先生,想要作意不净,反而生起净想。婆罗豆婆遮先生,还有其他因缘,使得这些年轻比丘......能长久持续吗?"
"大王,这是那位知者、见者、阿罗汉、正等正觉者所说:'来吧,诸比丘,守护诸根门而住。以眼见色时,不取相,不取细相。因为若住于眼根不防护,贪忧恶不善法就会流入,他为了防护而修习,守护眼根,在眼根上实行防护。以耳闻声......以鼻嗅香......以舌尝味......以身触触......以意识法时,不取相,不取细相。因为若住于意根不防护,贪忧恶不善法就会流入,他为了防护而修习,守护意根,在意根上实行防护。'大王,这也是因,这是缘,使得这些年轻比丘,黑发、具足青春、处于人生的第一阶段、未曾享受欲乐,却能终生修习完全清净的梵行,并且能长久持续。"


‘‘Acchariyaṃ, bho bhāradvāja; abbhutaṃ, bho bhāradvāja! Yāva subhāsitaṃ cidaṃ [yāva subhāsitamidaṃ (sī.)], bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena. Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentīti. Ahampi kho, bho [ahampi bho (sī. pī.)] bhāradvāja, yasmiṃ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi antepuraṃ pavisāmi, ativiya maṃ tasmiṃ samaye lobhadhammā parisahanti. Yasmiñca khvāhaṃ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā , saṃvutehi indriyehi antepuraṃ pavisāmi, na maṃ tathā tasmiṃ samaye lobhadhammā parisahanti. Abhikkantaṃ, bho bhāradvāja; abhikkantaṃ, bho bhāradvāja! Seyyathāpi , bho bhāradvāja, nikkujjitaṃ [nikujjitaṃ (pī.)] vā ukkujjeyya , paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā bhāradvājena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho bhāradvāja, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ bhāradvājo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Catutthaṃ.

5. Soṇasuttaṃ

128. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo gahapatiputto bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, soṇa, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Pañcamaṃ.

6. Ghositasuttaṃ

129. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho ghosito gahapati yenāyasmā ānando tenupasaṅkami…pe… ekamantaṃ nisinno kho ghosito gahapati āyasmantaṃ ānandaṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti , bhante ānanda, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? ‘‘Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā, cakkhuviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca amanāpā, cakkhuviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā…pe… saṃvijjati kho, gahapati, jivhādhātu, rasā ca manāpā, jivhāviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, jivhādhātu, rasā ca amanāpā, jivhāviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā…pe… saṃvijjati kho, gahapati, manodhātu, dhammā ca manāpā, manoviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, manodhātu, dhammā ca amanāpā, manoviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā’’ti. Chaṭṭhaṃ.

7. Hāliddikānisuttaṃ



"婆罗豆婆遮先生,真是不可思议!婆罗豆婆遮先生,真是稀有!婆罗豆婆遮先生,那位知者、见者、阿罗汉、正等正觉者所说的话是多么善说啊!婆罗豆婆遮先生,这就是因,这就是缘,使得这些年轻比丘,黑发、具足青春、处于人生的第一阶段、未曾享受欲乐,却能终生修习完全清净的梵行,并且能长久持续。婆罗豆婆遮先生,我在身不守护、语不守护、心不守护、念不现前、诸根不防护的情况下进入内宫时,贪欲法就会极度压迫我。但是,婆罗豆婆遮先生,当我在身守护、语守护、心守护、念现前、诸根防护的情况下进入内宫时,贪欲法就不会那样压迫我。婆罗豆婆遮先生,太好了!婆罗豆婆遮先生,太好了!婆罗豆婆遮先生,就像有人扶起倒下的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,婆罗豆婆遮先生以种种方便开示了法。婆罗豆婆遮先生,我归依世尊、法和比丘僧。愿婆罗豆婆遮先生记住我从今日起终生归依的优婆塞。"
第四;
5. 须那经
128. 一时,世尊住在王舍城(Rājagaha)竹林栗鼠feeding ground。那时,须那居士子来到世尊处。来到后,向世尊礼拜,然后坐在一旁。坐在一旁的须那居士子对世尊说:"世尊,是什么因,什么缘,使得此处某些众生当下不般涅槃?世尊,又是什么因,什么缘,使得此处某些众生当下般涅槃?"(应如前经详说)须那,这是因,这是缘,使得此处某些众生当下般涅槃。
第五;
6. 瞿师多经
129. 一时,尊者阿难住在拘睒弥瞿师多园。那时,瞿师多居士来到尊者阿难处......坐在一旁的瞿师多居士对尊者阿难说:"阿难尊者,所说的'界的种种性,界的种种性',世尊说的界的种种性是什么意思?"
"居士,有眼界、可意的色、乐受的眼识。缘触生起乐受。居士,有眼界、不可意的色、苦受的眼识。缘触生起苦受。居士,有眼界、可意的舍受色、不苦不乐受的眼识。缘触生起不苦不乐受......居士,有舌界、可意的味、乐受的舌识。缘触生起乐受。居士,有舌界、不可意的味、苦受的舌识。缘触生起苦受。居士,有舌界、舍受的味、不苦不乐受的舌识。缘触生起不苦不乐受......居士,有意界、可意的法、乐受的意识。缘触生起乐受。居士,有意界、不可意的法、苦受的意识。缘触生起苦受。居士,有意界、舍受的法、不苦不乐受的意识。缘触生起不苦不乐受。居士,这就是世尊所说的界的种种性。"
第六;
7. 哈利提迦尼经

130. Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare [kulaghare (syā. ka.)] papāte [pavatte (sī. pī.), sampavatte (syā. kaṃ. ka.) ettheva aṭṭhamapiṭṭhepi] pabbate. Atha kho hāliddikāni [hāliddakāni (sī. syā. kaṃ.)] gahapati yenāyasmā mahākaccāno tenupasaṅkami…pe… ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ, bhante, bhagavatā – ‘dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta’nti. Kathaṃ nu kho, bhante, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta’’nti? ‘‘Idha, gahapati, bhikkhu cakkhunā rūpaṃ disvā ‘manāpaṃ ittheta’nti pajānāti cakkhuviññāṇaṃ sukhavedaniyañca [sukhavedaniyaṃ, sukhavedaniyaṃ (sī. pī.), sukhavedaniyañca, sukhavedaniyaṃ (syā. kaṃ. ka.) evaṃ ‘‘dukkhavedaniyañca adukkhamasukhavedaniyañcā’’ti padesupi. aṭṭhakathāṭīkā oloketabbā]. Phassaṃ paṭicca uppajjati sukhā vedanā. Cakkhunā kho paneva [panevaṃ (syā. kaṃ. ka.)] rūpaṃ disvā ‘amanāpaṃ ittheta’nti pajānāti cakkhuviññāṇaṃ dukkhavedaniyañca. Phassaṃ paṭicca uppajjati dukkhā vedanā. Cakkhunā kho paneva rūpaṃ disvā ‘upekkhāṭṭhāniyaṃ [upekkhāvedaniyaṃ (ka.)] ittheta’nti pajānāti cakkhuviññāṇaṃ adukkhamasukhavedaniyañca. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.

‘‘Puna caparaṃ, gahapati, bhikkhu sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya ‘manāpaṃ ittheta’nti pajānāti manoviññāṇaṃ sukhavedaniyañca . Phassaṃ paṭicca uppajjati sukhā vedanā. Manasā kho paneva dhammaṃ viññāya ‘amanāpaṃ ittheta’nti pajānāti manoviññāṇaṃ dukkhavedaniyañca. Phassaṃ paṭicca uppajjati dukkhā vedanā. Manasā kho paneva dhammaṃ viññāya ‘upekkhāṭṭhāniyaṃ ittheta’nti pajānāti manoviññāṇaṃ adukkhamasukhavedaniyañca. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Evaṃ kho, gahapati, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta’’nti. Sattamaṃ.

8. Nakulapitusuttaṃ



130. 一时,尊者大迦旃延住在阿槃提国(Avantī)俱罗罗山鹫峰山。那时,哈利提迦尼居士来到尊者大迦旃延处......坐在一旁的哈利提迦尼居士对尊者大迦旃延说:"尊者,世尊说:'缘界的种种性生起触的种种性;缘触的种种性生起受的种种性。'尊者,如何缘界的种种性生起触的种种性;缘触的种种性生起受的种种性?"
"在此,居士,比丘以眼见色,了知'这是可意的',眼识是乐受的。缘触生起乐受。又以眼见色,了知'这是不可意的',眼识是苦受的。缘触生起苦受。又以眼见色,了知'这是舍处',眼识是不苦不乐受的。缘触生起不苦不乐受。
再者,居士,比丘以耳闻声......以鼻嗅香......以舌尝味......以身触触......以意识法,了知'这是可意的',意识是乐受的。缘触生起乐受。又以意识法,了知'这是不可意的',意识是苦受的。缘触生起苦受。又以意识法,了知'这是舍处',意识是不苦不乐受的。缘触生起不苦不乐受。居士,这就是如何缘界的种种性生起触的种种性;缘触的种种性生起受的种种性。"
第七;
8. 那库罗父经

131. Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? ‘‘Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā . Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati . Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti’’.

‘‘Santi ca kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhunābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ nābhinandato nābhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati. Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Aṭṭhamaṃ.

9. Lohiccasuttaṃ



131. 一时,世尊住在跋祇国(Bhagga)鳄山城(Suṃsumāragira)鹿野苑的贝萨卡罗林。那时,那库罗父居士来到世尊处......坐在一旁的那库罗父居士对世尊说:"世尊,是什么因,什么缘,使得此处某些众生当下不般涅槃?世尊,又是什么因,什么缘,使得此处某些众生当下般涅槃?"
"居士,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,他欢喜、称赞、执著它而住时,以它为依的识生起,以它为取。居士,有取的比丘不般涅槃......居士,有舌所识别的味......居士,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘欢喜它、称赞它、执著它而住,他欢喜、称赞、执著它而住时,以它为依的识生起,以它为取。居士,有取的比丘不般涅槃。居士,这是因,这是缘,使得此处某些众生当下不般涅槃。
居士,有眼所识别的色,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,他不欢喜、不称赞、不执著它而住时,不以它为依的识生起,不以它为取。居士,无取的比丘般涅槃......居士,有舌所识别的味......居士,有意所识别的法,可爱、可意、悦意、爱色、与欲相应、令人贪著。如果比丘不欢喜它、不称赞它、不执著它而住,他不欢喜、不称赞、不执著它而住时,不以它为依的识生起,不以它为取。居士,无取的比丘般涅槃。居士,这是因,这是缘,使得此处某些众生当下般涅槃。"
第八;
9. 卢醯遮经

132. Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati makkarakate [makkarakaṭe (sī. syā. kaṃ. pī.)] araññakuṭikāyaṃ. Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti [selissakāni karontā (sī.)] – ‘‘ime pana muṇḍakā samaṇakā ibbhā kaṇhā [kiṇhā (sī. pī.)] bandhupādāpaccā, imesaṃ bharatakānaṃ sakkatā garukatā mānitā pūjitā apacitā’’ti. Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca – ‘‘mā māṇavakā saddamakattha; dhammaṃ vo bhāsissāmī’’ti. Evaṃ vutte, te māṇavakā tuṇhī ahesuṃ. Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi –

‘‘Sīluttamā pubbatarā ahesuṃ,

Te brāhmaṇā ye purāṇaṃ saranti;

Guttāni dvārāni surakkhitāni,

Ahesuṃ tesaṃ abhibhuyya kodhaṃ.

‘‘Dhamme ca jhāne ca ratā ahesuṃ,

Te brāhmaṇā ye purāṇaṃ saranti;

Ime ca vokkamma japāmaseti,

Gottena mattā visamaṃ caranti.

‘‘Kodhābhibhūtā puthuattadaṇḍā [kodhābhibhūtāsuputhuttadaṇḍā (syā. kaṃ. ka.)],

Virajjamānā sataṇhātaṇhesu;

Aguttadvārassa bhavanti moghā,

Supineva laddhaṃ purisassa vittaṃ.

‘‘Anāsakā thaṇḍilasāyikā ca;

Pāto sinānañca tayo ca vedā.

‘‘Kharājinaṃ jaṭāpaṅko, mantā sīlabbataṃ tapo;

Kuhanā vaṅkadaṇḍā ca, udakācamanāni ca.

‘‘Vaṇṇā ete brāhmaṇānaṃ, katā kiñcikkhabhāvanā;

Cittañca susamāhitaṃ, vippasannamanāvilaṃ;

Akhilaṃ sabbabhūtesu, so maggo brahmapattiyā’’ti.

Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavocuṃ – ‘‘yagghe! Bhavaṃ jāneyya, samaṇo mahākaccāno brāhmaṇānaṃ mante [mantaṃ (ka.)] ekaṃsena apavadati, paṭikkosatī’’ti? Evaṃ vutte, lohicco brāhmaṇo kupito ahosi anattamano. Atha kho lohiccassa brāhmaṇassa etadahosi – ‘‘na kho pana metaṃ patirūpaṃ yohaṃ aññadatthu māṇavakānaṃyeva sutvā samaṇaṃ mahākaccānaṃ akkoseyyaṃ [akkoseyyaṃ virujjheyyaṃ (syā. kaṃ. ka.)] paribhāseyyaṃ. Yaṃnūnāhaṃ upasaṅkamitvā puccheyya’’nti.

Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṃ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho lohicco brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘āgamaṃsu nu khvidha, bho kaccāna, amhākaṃ sambahulā antevāsikā kaṭṭhahārakā māṇavakā’’ti? ‘‘Āgamaṃsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā’’ti. ‘‘Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ kocideva kathāsallāpo’’ti . ‘‘Yathā kathaṃ pana bhoto kaccānassa tehi māṇavakehi saddhiṃ ahosi kathāsallāpo’’ti? ‘‘Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo –

‘‘Sīluttamā pubbatarā ahesuṃ,

Te brāhmaṇā ye purāṇaṃ saranti;…Pe…;

Akhilaṃ sabbabhūtesu,

So maggo brahmapattiyā’’ti.

‘‘Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo’’ti.


132. 一时,尊者大迦旃延住在阿槃提国(Avantī)麦卡拉卡塔的森林小屋。那时,卢醯遮婆罗门的许多学生,采薪的年轻人来到尊者大迦旃延的森林小屋。来到后,在小屋周围来回走动,大声喧哗,做一些不恰当的行为,说:"这些秃头沙门,卑贱、黑皮肤、奴仆的后裔,却受到这些高贵种姓者的尊敬、恭敬、尊重、礼拜、崇敬。"
那时,尊者大迦旃延从住处出来,对那些年轻人说:"年轻人们,不要喧哗;我要为你们说法。"说了这话,那些年轻人就安静了。
然后尊者大迦旃延用偈颂对那些年轻人说:
"以前那些记得古法的婆罗门,
他们以戒德为最上;
守护诸门善防护,
他们克服了忿怒。
那些记得古法的婆罗门,
他们乐于法与禅定;
而这些人离开正道说'我们诵经',
他们因种姓而骄傲,行为不正。
被忿怒征服,多行自我惩罚,
对有渴爱和无渴爱都不满意;
不守护诸门的人变得空虚,
如同人在梦中得到财富。
不食、卧地上、
清晨沐浴和三吠陀。
粗皮衣、结发髻、泥垢、咒语、戒禁、苦行、
欺骗、弯曲的杖、洗净仪式。
这些是婆罗门的外表,为了一点点利益而做;
但心善定、清净无浊、
对一切众生无恶意,
这才是达到梵天之道。"
那时,那些年轻人生气不悦,来到卢醯遮婆罗门处。来到后对卢醯遮婆罗门说:"先生应该知道,沙门大迦旃延完全诽谤、批评婆罗门的咒语。"
说了这话,卢醯遮婆罗门生气不悦。然后卢醯遮婆罗门想:"我只听了年轻人们的话就责骂、辱骂沙门大迦旃延,这是不适当的。我应该去问问。"
于是卢醯遮婆罗门和那些年轻人一起来到尊者大迦旃延处。来到后,与尊者大迦旃延互相问候。互相问候寒暄后,坐在一旁。坐在一旁的卢醯遮婆罗门对尊者大迦旃延说:"尊者迦旃延,我们的许多学生,采薪的年轻人来这里了吗?""婆罗门,你们的许多学生,采薪的年轻人确实来这里了。""尊者迦旃延与那些年轻人有什么谈话吗?""婆罗门,我确实与那些年轻人有一些谈话。""尊者迦旃延与那些年轻人的谈话是怎样的呢?""婆罗门,我与那些年轻人的谈话是这样的:
'以前那些记得古法的婆罗门,
他们以戒德为最上;......
对一切众生无恶意,
这才是达到梵天之道。'
婆罗门,我与那些年轻人的谈话就是这样。"


‘‘‘Aguttadvāro’ti [aguttadvāro aguttadvāroti (ka.)] bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī’’ti? ‘‘Idha, brāhmaṇa, ekacco cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati [anupaṭṭhitāya satiyā (syā. kaṃ. pī. ka.) upari āsīvisavagge avassutasutte pana ‘‘anupaṭṭhitakāyassatī’’tveva sabbattha dissati] ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, aguttadvāro hotī’’ti. ‘‘Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto.

‘‘‘Guttadvāro’ti bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, guttadvāro hotī’’ti? ‘‘Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, guttadvāro hotī’’ti.

‘‘Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. Abhikkantaṃ, bho kaccāna; abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kaccāna, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṃ upasaṅkamatu. Tattha ye māṇavakā vā māṇavikā vā bhavantaṃ kaccānaṃ abhivādessanti paccuṭṭhissanti āsanaṃ vā udakaṃ vā dassanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti. Navamaṃ.

10. Verahaccānisuttaṃ



"尊者迦旃延说'不守护诸门'。尊者迦旃延,如何是不守护诸门呢?"
"婆罗门,在此,某人以眼见色后,对可爱的色执著,对不可爱的色生嗔恨,住于不安立身念,心量狭小,不如实了知那能使已生起的恶不善法无余灭尽的心解脱、慧解脱。以耳闻声后......以鼻嗅香后......以舌尝味后......以身触触后......以意识法后,对可爱的法执著,对不可爱的法生嗔恨,住于不安立身念,心量狭小,不如实了知那能使已生起的恶不善法无余灭尽的心解脱、慧解脱。婆罗门,这就是不守护诸门。"
"尊者迦旃延,太不可思议了!太稀有了!尊者迦旃延竟能如此准确地说明不守护诸门就是不守护诸门。
尊者迦旃延说'守护诸门'。尊者迦旃延,如何是守护诸门呢?"
"婆罗门,在此,比丘以眼见色后,对可爱的色不执著,对不可爱的色不生嗔恨,住于安立身念,心量无量,如实了知那能使已生起的恶不善法无余灭尽的心解脱、慧解脱。以耳闻声后......以鼻嗅香后......以舌尝味后......以身触触后......以意识法后,对可爱的法不执著,对不可爱的法不生嗔恨,住于安立身念,心量无量,如实了知那能使已生起的恶不善法无余灭尽的心解脱、慧解脱。婆罗门,这就是守护诸门。"
"尊者迦旃延,太不可思议了!太稀有了!尊者迦旃延竟能如此准确地说明守护诸门就是守护诸门。尊者迦旃延,太好了!太好了!尊者迦旃延,就像扶起倒下的,揭开遮蔽的,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,尊者迦旃延以种种方便开示了法。我归依世尊、法和比丘僧。愿尊者迦旃延记住我从今日起终生归依的优婆塞。正如尊者迦旃延前往麦卡拉卡塔的优婆塞家,愿尊者也前往卢醯遮家。在那里,无论是年轻男子还是年轻女子向尊者迦旃延问讯、起立、献座或献水,愿那对他们长夜有利、有益。"
第九;
10. 韦罗哈遮尼经

133. Ekaṃ samayaṃ āyasmā udāyī kāmaṇḍāyaṃ viharati todeyyassa brāhmaṇassa ambavane. Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca – ‘‘yagghe, bhoti, jāneyyāsi [bhoti jāneyya (sī. pī. ka.), bhotī jāneyya (syā. kaṃ.)]! Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ , sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī’’ti.

‘‘Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā’’ti . ‘‘Evaṃ bhotī’’ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘adhivāsetu kira, bhavaṃ, udāyi, amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhatta’’nti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘bhaṇa, samaṇa, dhamma’’nti. ‘‘Bhavissati, bhagini, samayo’’ti vatvā uṭṭhāyāsanā pakkami [pakkāmi (syā. kaṃ. pī.)].

Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca – ‘‘yagghe, bhoti, jāneyyāsi! Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ , sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī’’ti.

‘‘Evamevaṃ pana tvaṃ, māṇavaka, samaṇassa udāyissa vaṇṇaṃ bhāsasi. Samaṇo panudāyī ‘bhaṇa, samaṇa, dhamma’nti vutto samāno ‘bhavissati, bhagini, samayo’ti vatvā uṭṭhāyāsanā pakkanto’’ti. ‘‘Tathā hi pana tvaṃ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā etadavoca – ‘bhaṇa, samaṇa, dhamma’nti. Dhammagaruno hi te bhavanto dhammagāravā’’ti. ‘‘Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā’’ti. ‘‘Evaṃ, bhotī’’ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘adhivāsetu kira bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhatta’’nti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena.


133. 一时,尊者优陀夷住在迦曼达的托提耶婆罗门的芒果园。那时,韦罗哈遮尼族婆罗门女的一个学生年轻人来到尊者优陀夷处。来到后,与尊者优陀夷互相问候。互相问候寒暄后,坐在一旁。尊者优陀夷以法语开示、劝导、鼓励、令欢喜坐在一旁的那年轻人。那年轻人被尊者优陀夷以法语开示、劝导、鼓励、令欢喜后,从座起身,来到韦罗哈遮尼族婆罗门女处。来到后对韦罗哈遮尼族婆罗门女说:"夫人应该知道!沙门优陀夷说法,初善、中善、后善,有义有文,显示完全圆满清净的梵行。"
"那么,年轻人,你以我的名义邀请沙门优陀夷明天用餐。""是,夫人。"那年轻人答应了韦罗哈遮尼族婆罗门女,然后来到尊者优陀夷处。来到后对尊者优陀夷说:"尊者优陀夷,请接受我们老师的妻子韦罗哈遮尼族婆罗门女明天的供养。"尊者优陀夷以沉默表示同意。
那时,尊者优陀夷在那夜过后,在上午时分,穿好衣服,拿着钵和衣,来到韦罗哈遮尼族婆罗门女的住处。来到后,坐在准备好的座位上。那时,韦罗哈遮尼族婆罗门女亲手以美味的硬食、软食满足、供养尊者优陀夷。那时,韦罗哈遮尼族婆罗门女见尊者优陀夷用餐完毕,手已离开钵,就穿上拖鞋,坐在高座上,用头巾包头,对尊者优陀夷说:"沙门,说法吧。"尊者优陀夷说:"妹妹,将来会有时间的。"说完就从座起身离开了。
第二次,那年轻人又来到尊者优陀夷处。来到后,与尊者优陀夷互相问候。互相问候寒暄后,坐在一旁。尊者优陀夷又以法语开示、劝导、鼓励、令欢喜坐在一旁的那年轻人。第二次,那年轻人被尊者优陀夷以法语开示、劝导、鼓励、令欢喜后,从座起身,来到韦罗哈遮尼族婆罗门女处。来到后对韦罗哈遮尼族婆罗门女说:"夫人应该知道!沙门优陀夷说法,初善、中善、后善,有义有文,显示完全圆满清净的梵行。"
"年轻人,你就这样称赞沙门优陀夷。但是沙门优陀夷被告知'沙门,说法吧'时,却说'妹妹,将来会有时间的'然后就起身离开了。""夫人,那是因为你穿上拖鞋,坐在高座上,用头巾包头,然后说'沙门,说法吧'。那些尊者们是尊重法的,恭敬法的。""那么,年轻人,你以我的名义再次邀请沙门优陀夷明天用餐。""是,夫人。"那年轻人答应了韦罗哈遮尼族婆罗门女,然后来到尊者优陀夷处。来到后对尊者优陀夷说:"尊者优陀夷,请接受我们老师的妻子韦罗哈遮尼族婆罗门女明天的供养。"尊者优陀夷以沉默表示同意。


Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā orohitvā nīce āsane nisīditvā sīsaṃ vivaritvā āyasmantaṃ udāyiṃ etadavoca – ‘‘kismiṃ nu kho, bhante, sati arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ na paññapentī’’ti?

‘‘Cakkhusmiṃ kho, bhagini, sati arahanto sukhadukkhaṃ paññapenti, cakkhusmiṃ asati arahanto sukhadukkhaṃ na paññapenti…pe… jivhāya sati arahanto sukhadukkhaṃ paññapenti, jivhāya asati arahanto sukhadukkhaṃ na paññapenti…pe…. Manasmiṃ sati arahanto sukhadukkhaṃ paññapenti, manasmiṃ asati arahanto sukhadukkhaṃ na paññapentī’’ti.

Evaṃ vutte, verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ etadavoca – ‘‘abhikkantaṃ, bhante; abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya , paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ ayyena udāyinā anekapariyāyena dhammo pakāsito. Esāhaṃ, ayya udāyi, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsikaṃ maṃ ayyo udāyī dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.

Gahapativaggo terasamo.

Tassuddānaṃ –

Vesālī vajji nāḷandā, bhāradvāja soṇo ca ghosito;

Hāliddiko nakulapitā, lohicco verahaccānīti.

14. Devadahavaggo

1. Devadahasuttaṃ

134. Ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena, abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā [sekhā (sī. syā. kaṃ. pī. ka.)] appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. Taṃ kissa hetu? Santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi. Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [apammuṭṭhā (sī.), appamuṭṭhā (syā. kaṃ.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi…pe… santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi. Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu [chassu (sī.)] phassāyatanesu appamādena karaṇīyanti vadāmī’’ti. Paṭhamaṃ.

2. Khaṇasuttaṃ



那时,尊者优陀夷在那夜过后,在上午时分,穿好衣服,拿着钵和衣,来到韦罗哈遮尼族婆罗门女的住处。来到后,坐在准备好的座位上。那时,韦罗哈遮尼族婆罗门女亲手以美味的硬食、软食满足、供养尊者优陀夷。那时,韦罗哈遮尼族婆罗门女见尊者优陀夷用餐完毕,手已离开钵,就脱下拖鞋,坐在低座上,露出头,对尊者优陀夷说:"尊者,有什么存在时,阿罗汉宣说乐苦?有什么不存在时,阿罗汉不宣说乐苦?"
"妹妹,有眼时,阿罗汉宣说乐苦;无眼时,阿罗汉不宣说乐苦......有舌时,阿罗汉宣说乐苦;无舌时,阿罗汉不宣说乐苦......有意时,阿罗汉宣说乐苦;无意时,阿罗汉不宣说乐苦。"
说了这话,韦罗哈遮尼族婆罗门女对尊者优陀夷说:"尊者,太好了!太好了!尊者,就像扶起倒下的,揭开遮蔽的,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,尊者优陀夷以种种方便开示了法。尊者优陀夷,我归依世尊、法和比丘僧。愿尊者优陀夷记住我从今日起终生归依的优婆夷。"
第十;
居士品第十三终
其摄颂:
毗舍离、跋耆、那兰陀、婆罗豆婆遮、须那和瞿师多、
哈利提迦、那库罗父、卢醯遮、韦罗哈遮尼。
14. 提婆达诃品
1. 提婆达诃经
134. 一时,世尊住在释迦族的一个名叫提婆达诃的城镇。在那里,世尊对比丘们说:"比丘们,我不说所有比丘都应在六触处不放逸而行,我也不说所有比丘都不应在六触处不放逸而行。比丘们,那些比丘是阿罗汉、漏尽、梵行已立、所作已办、舍重担、逮得己利、尽诸有结、正智解脱,我说这些比丘不应在六触处不放逸而行。为什么?因为他们已经以不放逸完成了[应做的],他们不可能放逸。比丘们,那些比丘是有学,心未达[究竟],希求无上安稳而住,我说这些比丘应在六触处不放逸而行。为什么?比丘们,有眼所识别的色,可意的和不可意的。[即使]一再接触它们,也不会占据他的心。因心不被占据,精进被发起而不松懈,念被确立而不忘失,身轻安而不激动,心定而专一。比丘们,我看到这不放逸的果报,所以说这些比丘应在六触处不放逸而行......比丘们,有意所识别的法,可意的和不可意的。[即使]一再接触它们,也不会占据他的心。因心不被占据,精进被发起而不松懈,念被确立而不忘失,身轻安而不激动,心定而专一。比丘们,我看到这不放逸的果报,所以说这些比丘应在六触处不放逸而行。"
第一;
2. 刹那经

135. ‘‘Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati aniṭṭharūpaṃyeva passati, no iṭṭharūpaṃ; akantarūpaṃyeva passati, no kantarūpaṃ; amanāparūpaṃyeva passati, no manāparūpaṃ. Yaṃ kiñci sotena saddaṃ suṇāti…pe… yaṃ kiñci ghānena gandhaṃ ghāyati…pe… yaṃ kiñci jivhāya rasaṃ sāyati…pe… yaṃ kiñci kāyena phoṭṭhabbaṃ phusati…pe… yaṃ kiñci manasā dhammaṃ vijānāti aniṭṭharūpaṃyeva vijānāti, no iṭṭharūpaṃ; akantarūpaṃyeva vijānāti, no kantarūpaṃ; amanāparūpaṃyeva vijānāti, no manāparūpaṃ. Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati iṭṭharūpaṃyeva passati, no aniṭṭharūpaṃ; kantarūpaṃyeva passati, no akantarūpaṃ; manāparūpaṃyeva passati, no amanāparūpaṃ…pe… yaṃ kiñci jivhāya rasaṃ sāyati…pe… yaṃ kiñci manasā dhammaṃ vijānāti iṭṭharūpaṃyeva vijānāti, no aniṭṭharūpaṃ; kantarūpaṃyeva vijānāti, no akantarūpaṃ; manāparūpaṃyeva vijānāti, no amanāparūpaṃ. Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāyā’’ti. Dutiyaṃ.

3. Paṭhamarūpārāmasuttaṃ

136. ‘‘Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Saddārāmā, bhikkhave , devamanussā saddaratā saddasammuditā. Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Gandhārāmā… rasārāmā… phoṭṭhabbārāmā… dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. Saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati’’. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

‘‘Rūpā saddā rasā gandhā, phassā dhammā ca kevalā;

Iṭṭhā kantā manāpā ca, yāvatatthīti vuccati.

‘‘Sadevakassa lokassa, ete vo sukhasammatā;

Yattha cete nirujjhanti, taṃ tesaṃ dukkhasammataṃ.

‘‘Sukhaṃ [sukhanti (sī.)] diṭṭhamariyebhi, sakkāyassa nirodhanaṃ;

Paccanīkamidaṃ hoti, sabbalokena passataṃ.

‘‘Yaṃ pare sukhato āhu, tadariyā āhu dukkhato;

Yaṃ pare dukkhato āhu, tadariyā sukhato vidū.

‘‘Passa dhammaṃ durājānaṃ, sammūḷhettha aviddasu;

Nivutānaṃ tamo hoti, andhakāro apassataṃ.

‘‘Satañca vivaṭaṃ hoti, āloko passatāmi;

Santike na vijānanti, maggā [magā (sī.)] dhammassa akovidā.

‘‘Bhavarāgaparetebhi , bhavarāgānusārībhi [bhavasotānusāribhi (syā. kaṃ. pī.), bhavasotānusārihi (sī.)];

Māradheyyānupannehi, nāyaṃ dhammo susambudho.

‘‘Ko nu aññatra mariyebhi, padaṃ sambuddhumarahati;

Yaṃ padaṃ sammadaññāya, parinibbanti anāsavā’’ti. tatiyaṃ;

4. Dutiyarūpārāmasuttaṃ



135. "比丘们,你们有所得,你们善得,你们已获得修习梵行的时机。比丘们,我已见到名为六触处的地狱。在那里,凡是眼所见的色,都只见不可意的,不见可意的;只见不喜欢的,不见喜欢的;只见不悦意的,不见悦意的。凡是耳所闻的声......凡是鼻所嗅的香......凡是舌所尝的味......凡是身所触的触......凡是意所识的法,都只识不可意的,不识可意的;只识不喜欢的,不识喜欢的;只识不悦意的,不识悦意的。比丘们,你们有所得,你们善得,你们已获得修习梵行的时机。比丘们,我已见到名为六触处的天界。在那里,凡是眼所见的色,都只见可意的,不见不可意的;只见喜欢的,不见不喜欢的;只见悦意的,不见不悦意的......凡是舌所尝的味......凡是意所识的法,都只识可意的,不识不可意的;只识喜欢的,不识不喜欢的;只识悦意的,不识不悦意的。比丘们,你们有所得,你们善得,你们已获得修习梵行的时机。"
第二;
3. 第一喜爱色经
136. "比丘们,天人喜爱色,乐于色,欢喜色。因色变异、离贪、灭尽,比丘们,天人住于苦。比丘们,天人喜爱声,乐于声,欢喜声。因声变异、离贪、灭尽,比丘们,天人住于苦。天人喜爱香......喜爱味......喜爱触......比丘们,天人喜爱法,乐于法,欢喜法。因法变异、离贪、灭尽,比丘们,天人住于苦。比丘们,如来、阿罗汉、正等正觉者如实了知色的集起、灭没、味、患、离,不喜爱色,不乐于色,不欢喜色。因色变异、离贪、灭尽,比丘们,如来住于乐。如实了知声的......香的......味的......触的......法的集起、灭没、味、患、离,不喜爱法,不乐于法,不欢喜法。因法变异、离贪、灭尽,比丘们,如来住于乐。"世尊说了这话。说了这话后,善逝、导师又说了这些:
"色声味香触法等,
可意喜爱悦意者,
说为存在直至此。
对含天世界来说,
这些被认为是乐,
但它们灭时即苦。
圣者见灭我见乐,
此与世间见相反。
他人说乐圣说苦,
他人说苦圣知乐。
看法难知愚迷惑,
蒙蔽者暗不见者。
善人开明见光明,
近而不知法道者。
为有贪所征服者,
随顺有流所引者,
入魔领域难觉悟。
除圣者外谁能知,
正知此道无漏者,
能证入于般涅槃。"
第三;
4. 第二喜爱色经

137. ‘‘Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Saddārāmā… gandhārāmā… rasārāmā … phoṭṭhabbārāmā… dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Tathāgato ca, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. Saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo na dhammarato na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharatī’’ti. Catutthaṃ.

5. Paṭhamanatumhākaṃsuttaṃ

138. ‘‘Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati…pe… jivhā na tumhākaṃ ; taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati…pe… mano na tumhākaṃ; taṃ pajahatha. So vo pahīno 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, cakkhu na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati…pe… jivhā na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati…pe… mano na tumhākaṃ ; taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissatī’’ti. Pañcamaṃ.

6. Dutiyanatumhākaṃsuttaṃ

139. ‘‘Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati . Kiñca, bhikkhave, na tumhākaṃ? Rūpā, bhikkhave, na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane…pe… evameva kho, bhikkhave, rūpā na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissantī’’ti. Chaṭṭhaṃ.

7. Ajjhattāniccahetusuttaṃ

140. ‘‘Cakkhuṃ, bhikkhave, aniccaṃ. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, cakkhu kuto niccaṃ bhavissati…pe… jivhā aniccā. Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco. Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati…pe… mano anicco. Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco. Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… jivhāyapi nibbindati…pe… nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

8. Ajjhattadukkhahetusuttaṃ

141. ‘‘Cakkhuṃ, bhikkhave, dukkhaṃ. Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, cakkhu kuto sukhaṃ bhavissati…pe… jivhā dukkhā. Yopi hetu, yopi paccayo jivhāya uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati…pe… mano dukkho. Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho. Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Aṭṭhamaṃ.

9. Ajjhattānattahetusuttaṃ



137. "比丘们,天人喜爱色,乐于色,欢喜色。因色变异、离贪、灭尽,比丘们,天人住于苦。天人喜爱声......喜爱香......喜爱味......喜爱触......比丘们,天人喜爱法,乐于法,欢喜法。因法变异、离贪、灭尽,比丘们,天人住于苦。比丘们,如来、阿罗汉、正等正觉者如实了知色的集起、灭没、味、患、离,不喜爱色,不乐于色,不欢喜色。因色变异、离贪、灭尽,比丘们,如来住于乐。如实了知声的......香的......味的......触的......法的集起、灭没、味、患、离,不喜爱法,不乐于法,不欢喜法。因法变异、离贪、灭尽,比丘们,如来住于乐。"
第四;
5. 第一非你们所有经
138. "比丘们,凡不是你们所有的,你们应舍弃它。舍弃它将有利于你们,带来安乐。比丘们,什么不是你们所有的?比丘们,眼不是你们所有的;你们应舍弃它。舍弃它将有利于你们,带来安乐......舌不是你们所有的;你们应舍弃它。舍弃它将有利于你们,带来安乐......意不是你们所有的;你们应舍弃它。舍弃它将有利于你们,带来安乐。比丘们,就像这祇树园里的草木枝叶,如果人们拿走它、烧掉它或随意处置它,你们会不会想:'人们在拿走我们、烧掉我们或随意处置我们'?""不会,尊者。""为什么?""因为,尊者,那不是我们的自我或我所。""同样地,比丘们,眼不是你们所有的;你们应舍弃它。舍弃它将有利于你们,带来安乐......舌不是你们所有的;你们应舍弃它。舍弃它将有利于你们,带来安乐......意不是你们所有的;你们应舍弃它。舍弃它将有利于你们,带来安乐。"
第五;
6. 第二非你们所有经
139. "比丘们,凡不是你们所有的,你们应舍弃它。舍弃它将有利于你们,带来安乐。比丘们,什么不是你们所有的?比丘们,色不是你们所有的;你们应舍弃它们。舍弃它们将有利于你们,带来安乐。声......香......味......触......法不是你们所有的;你们应舍弃它们。舍弃它们将有利于你们,带来安乐。比丘们,就像这祇树园里的......同样地,比丘们,色不是你们所有的;你们应舍弃它们。舍弃它们将有利于你们,带来安乐。"
第六;
7. 内无常因经
140. "比丘们,眼是无常的。凡是眼生起的因和缘,那也是无常的。比丘们,从无常而生的眼,怎么可能是常的......舌是无常的。凡是舌生起的因和缘,那也是无常的。比丘们,从无常而生的舌,怎么可能是常的......意是无常的。比丘们,凡是意生起的因和缘,那也是无常的。比丘们,从无常而生的意,怎么可能是常的!比丘们,如是见的多闻圣弟子厌离眼......厌离舌......厌离则离贪;由离贪而解脱;在解脱时,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;
8. 内苦因经
141. "比丘们,眼是苦的。凡是眼生起的因和缘,那也是苦的。比丘们,从苦而生的眼,怎么可能是乐的......舌是苦的。凡是舌生起的因和缘,那也是苦的。比丘们,从苦而生的舌,怎么可能是乐的......意是苦的。凡是意生起的因和缘,那也是苦的。比丘们,从苦而生的意,怎么可能是乐的!如是见......他了知:'生已尽,梵行已立,所作已办,不受后有。'"
第八;
9. 内无我因经

142. ‘‘Cakkhuṃ , bhikkhave, anattā. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati…pe… jivhā anattā. Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, jivhā kuto attā bhavissati…pe… mano anattā. Yopi hetu yopi paccayo manassa uppādāya , sopi anattā. Anattasambhūto, bhikkhave, mano kuto attā bhavissati! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Navamaṃ.

10. Bāhirāniccahetusuttaṃ

143. ‘‘Rūpā, bhikkhave, aniccā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dasamaṃ.

11. Bāhiradukkhahetusuttaṃ

144. ‘‘Rūpā, bhikkhave, dukkhā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Ekādasamaṃ.

12. Bāhirānattahetusuttaṃ

145. ‘‘Rūpā , bhikkhave, anattā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, dhammā kuto attā bhavissanti! Evaṃ passaṃ , bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi… gandhesupi… rasesupi… phoṭṭhabbesupi… dhammesupi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dvādasamaṃ.

Devadahavaggo cuddasamo.

Tassuddānaṃ –

Devadaho khaṇo rūpā, dve natumhākameva ca;

Hetunāpi tayo vuttā, duve ajjhattabāhirāti.

15. Navapurāṇavaggo

1. Kammanirodhasuttaṃ

146. ‘‘Navapurāṇāni , bhikkhave, kammāni desessāmi kammanirodhaṃ kammanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmīti. Katamañca, bhikkhave, purāṇakammaṃ? Cakkhu, bhikkhave, purāṇakammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ…pe… jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā…pe… mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo. Idaṃ vuccati, bhikkhave, purāṇakammaṃ. Katamañca, bhikkhave, navakammaṃ? Yaṃ kho, bhikkhave, etarahi kammaṃ karoti kāyena vācāya manasā, idaṃ vuccati, bhikkhave, navakammaṃ. Katamo ca, bhikkhave, kammanirodho? Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṃ phusati, ayaṃ vuccati, bhikkhave, kammanirodho. Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ vuccati, bhikkhave, kammanirodhagāminī paṭipadā. Iti kho, bhikkhave, desitaṃ mayā purāṇakammaṃ, desitaṃ navakammaṃ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā. Yaṃ kho, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti. Paṭhamaṃ.

2. Aniccanibbānasappāyasuttaṃ



142. "比丘们,眼是无我的。凡是眼生起的因和缘,那也是无我的。比丘们,从无我而生的眼,怎么可能有我......舌是无我的。凡是舌生起的因和缘,那也是无我的。比丘们,从无我而生的舌,怎么可能有我......意是无我的。凡是意生起的因和缘,那也是无我的。比丘们,从无我而生的意,怎么可能有我!如是见......他了知:'生已尽,梵行已立,所作已办,不受后有。'"
第九;
10. 外无常因经
143. "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,从无常而生的色,怎么可能是常的!声......香......味......触......法是无常的。凡是法生起的因和缘,那也是无常的。比丘们,从无常而生的法,怎么可能是常的!如是见......他了知:'生已尽,梵行已立,所作已办,不受后有。'"
第十;
11. 外苦因经
144. "比丘们,色是苦的。凡是色生起的因和缘,那也是苦的。比丘们,从苦而生的色,怎么可能是乐的!声......香......味......触......法是苦的。凡是法生起的因和缘,那也是苦的。比丘们,从苦而生的法,怎么可能是乐的!如是见......他了知:'生已尽,梵行已立,所作已办,不受后有。'"
第十一;
12. 外无我因经
145. "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,从无我而生的色,怎么可能有我!声......香......味......触......法是无我的。凡是法生起的因和缘,那也是无我的。比丘们,从无我而生的法,怎么可能有我!比丘们,如是见的多闻圣弟子厌离色,厌离声......厌离香......厌离味......厌离触......厌离法。厌离则离贪;由离贪而解脱;在解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'"
第十二;
提婆达诃品第十四终
其摄颂:
提婆达诃、刹那、色,两个非你们所有,
以因说三,两个内外。
15. 新旧品
1. 业灭经
146. "比丘们,我将为你们说新旧业、业灭和趣向业灭之道。请听,请善作意,我将说。比丘们,什么是旧业?比丘们,眼应被视为旧业,是被造作、被思量、能感受的......舌应被视为旧业,是被造作、被思量、能感受的......意应被视为旧业,是被造作、被思量、能感受的。比丘们,这被称为旧业。比丘们,什么是新业?比丘们,现在以身、语、意所造作的业,这被称为新业。比丘们,什么是业灭?比丘们,从身业、语业、意业的灭而触证解脱,这被称为业灭。比丘们,什么是趣向业灭之道?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,这被称为趣向业灭之道。比丘们,我已说旧业,已说新业,已说业灭,已说趣向业灭之道。比丘们,凡是导师出于对弟子的利益、慈悲、怜悯所应做的,我已为你们做了。比丘们,这些是树根,这些是空闲处。比丘们,你们要禅修,不要放逸,不要后悔。这是我们对你们的教导。"
第一;
2. 无常涅槃适宜经

147. ‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṃ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati…pe… jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṃ aniccanti passati, jivhāsamphasso aniccoti passati , yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati…pe… mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṃ aniccanti passati, manosamphasso aniccoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti. Dutiyaṃ.

3. Dukkhanibbānasappāyasuttaṃ

148. ‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, cakkhuṃ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṃ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati…pe… jivhā dukkhāti passati…pe… mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṃ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti. Tatiyaṃ.

4. Anattanibbānasappāyasuttaṃ

149. ‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṃ anattāti passati, cakkhusamphasso anattāti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati…pe… mano anattāti passati, dhammā anattāti passati, manoviññāṇaṃ anattāti passati, manosamphasso anattāti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti. Catutthaṃ.

5. Nibbānasappāyapaṭipadāsuttaṃ

150. ‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Taṃ kiṃ maññatha, bhikkhave, cakkhu 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’’.

‘‘Rūpā niccā vā aniccā vā’’ti?

‘‘Aniccā, bhante’’…pe….

‘‘Cakkhuviññāṇaṃ… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi 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’’.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati . Nibbindaṃ virajjati; virāgā vimuccati …pe… nāparaṃ itthattāyāti pajānāti. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti . Pañcamaṃ.

6. Antevāsikasuttaṃ



147. "比丘们,我将为你们说趣向涅槃的道路。请听......比丘们,什么是趣向涅槃的道路?在此,比丘们,比丘观眼无常,观色无常,观眼识无常,观眼触无常,凡缘眼触所生的感受,无论乐、苦或不苦不乐,也观它无常......观舌无常,观味无常,观舌识无常,观舌触无常,凡缘舌触所生的感受,无论乐、苦或不苦不乐,也观它无常......观意无常,观法无常,观意识无常,观意触无常,凡缘意触所生的感受,无论乐、苦或不苦不乐,也观它无常。比丘们,这就是趣向涅槃的道路。"
第二;
3. 苦涅槃适宜经
148. "比丘们,我将为你们说趣向涅槃的道路。请听......比丘们,什么是趣向涅槃的道路?在此,比丘们,观眼是苦,观色是苦,观眼识是苦,观眼触是苦,凡缘眼触所生的感受,无论乐、苦或不苦不乐,也观它是苦......观舌是苦......观意是苦,观法是苦,观意识是苦,观意触是苦,凡缘意触所生的感受,无论乐、苦或不苦不乐,也观它是苦。比丘们,这就是趣向涅槃的道路。"
第三;
4. 无我涅槃适宜经
149. "比丘们,我将为你们说趣向涅槃的道路。请听......比丘们,什么是趣向涅槃的道路?在此,比丘们,比丘观眼无我,观色无我,观眼识无我,观眼触无我,凡缘眼触所生的感受,无论乐、苦或不苦不乐,也观它无我......观意无我,观法无我,观意识无我,观意触无我,凡缘意触所生的感受,无论乐、苦或不苦不乐,也观它无我。比丘们,这就是趣向涅槃的道路。"
第四;
5. 趣向涅槃道路经
150. "比丘们,我将为你们说趣向涅槃的道路。请听......比丘们,什么是趣向涅槃的道路?比丘们,你们认为如何,眼是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"是苦,尊者。"
"对于无常、苦、变易之法,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。"
"色是常还是无常?"
"无常,尊者。"......
"眼识......眼触......凡缘意触所生的感受,无论乐、苦或不苦不乐,它是常还是无常?"
"无常,尊者。"
"无常的是苦还是乐?"
"是苦,尊者。"
"对于无常、苦、变易之法,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。"
"比丘们,如是见的多闻圣弟子厌离眼,厌离色,厌离眼识,厌离眼触......厌离凡缘意触所生的感受,无论乐、苦或不苦不乐。厌离则离贪;由离贪而解脱......他了知:'不受后有'。比丘们,这就是趣向涅槃的道路。"
第五;
6. 内住弟子经

151. ‘‘Anantevāsikamidaṃ , bhikkhave, brahmacariyaṃ vussati anācariyakaṃ. Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu [phāsuṃ (sī. pī.)] viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharati. Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati…pe….

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati…pe….

‘‘Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho , bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṃ, na phāsu viharati.

‘‘Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti . Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati…pe….

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati…pe….

‘‘Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati. Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati . Anācariyakaṃ santevāsiko , bhikkhave, bhikkhu sācariyako dukkhaṃ, na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharatī’’ti. Chaṭṭhaṃ.

7. Kimatthiyabrahmacariyasuttaṃ



151. "比丘们,这梵行是无内住弟子、无师的。比丘们,有内住弟子、有师的比丘住不安乐。比丘们,无内住弟子、无师的比丘住安乐。比丘们,怎样有内住弟子、有师的比丘住不安乐?在此,比丘们,比丘以眼见色后,生起恶不善法,有记忆、有思惟、能结缚。它们住在他内,恶不善法住在他内,因此称为有内住弟子。它们影响他,恶不善法影响他,因此称为有师......
再者,比丘们,比丘以舌尝味后,生起恶不善法,有记忆、有思惟、能结缚。它们住在他内,恶不善法住在他内,因此称为有内住弟子。它们影响他,恶不善法影响他,因此称为有师......
再者,比丘们,比丘以意识法后,生起恶不善法,有记忆、有思惟、能结缚。它们住在他内,恶不善法住在他内,因此称为有内住弟子。它们影响他,恶不善法影响他,因此称为有师。比丘们,这样有内住弟子、有师的比丘住不安乐。
比丘们,怎样无内住弟子、无师的比丘住安乐?在此,比丘们,比丘以眼见色后,不生起恶不善法,无记忆、无思惟、不能结缚。它们不住在他内,恶不善法不住在他内,因此称为无内住弟子。它们不影响他,恶不善法不影响他,因此称为无师......
再者,比丘们,比丘以舌尝味后,不生起恶不善法,无记忆、无思惟、不能结缚。它们不住在他内,恶不善法不住在他内,因此称为无内住弟子。它们不影响他,恶不善法不影响他,因此称为无师......
再者,比丘们,比丘以意识法后,不生起恶不善法,无记忆、无思惟、不能结缚。它们不住在他内,恶不善法不住在他内,因此称为无内住弟子。它们不影响他,恶不善法不影响他,因此称为无师。比丘们,这样无内住弟子、无师的比丘住安乐。比丘们,这梵行是无内住弟子、无师的。有内住弟子、有师的比丘住不安乐。无内住弟子、无师的比丘住安乐。"
第六;
7. 为何目的梵行经

152. ‘‘Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṃ vussatī’ti. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘katamaṃ panāvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha –

‘‘Cakkhu kho, āvuso, dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Rūpā dukkhā ; tesaṃ pariññāya bhagavati brahmacariyaṃ vussati. Cakkhuviññāṇaṃ dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Cakkhusamphasso dukkho; tassa pariññāya bhagavati brahmacariyaṃ vussati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… jivhā dukkhā… mano dukkho; tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Idaṃ kho, āvuso , dukkhaṃ; yassa pariññāya bhagavati brahmacariyaṃ vussatī’ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Sattamaṃ.

8. Atthinukhopariyāyasuttaṃ



152. "比丘们,如果其他外道游行者这样问你们:'朋友们,为了什么目的在沙门乔达摩那里修梵行?'比丘们,被这样问时,你们应该这样回答那些其他外道游行者:'朋友们,为了完全了知苦,在世尊那里修梵行。'比丘们,如果其他外道游行者又这样问:'朋友们,什么是苦?为了完全了知什么苦在沙门乔达摩那里修梵行?'比丘们,被这样问时,你们应该这样回答那些其他外道游行者:
'朋友们,眼是苦;为了完全了知它,在世尊那里修梵行。色是苦;为了完全了知它们,在世尊那里修梵行。眼识是苦;为了完全了知它,在世尊那里修梵行。眼触是苦;为了完全了知它,在世尊那里修梵行。凡缘眼触所生的感受,无论乐、苦或不苦不乐,那也是苦;为了完全了知它,在世尊那里修梵行......舌是苦......意是苦;为了完全了知它,在世尊那里修梵行......凡缘意触所生的感受,无论乐、苦或不苦不乐,那也是苦;为了完全了知它,在世尊那里修梵行。朋友们,这就是苦;为了完全了知它,在世尊那里修梵行。'比丘们,被这样问时,你们应该这样回答那些其他外道游行者。"
第七;
8. 有方法经

153. ‘‘Atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti [pajānātīti (syā. kaṃ. pī. ka.)]? ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti.

‘‘Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya…pe… aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti ; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Nanume, bhikkhave, dhammā paññāya disvā veditabbā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti…pe….

‘‘Puna caparaṃ, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ…pe… rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti . Yaṃ taṃ, bhikkhave, jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanume, bhikkhave, dhammā paññāya disvā veditabbā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti [pajānātīti (syā. kaṃ. pī. ka.)] …pe….


153. "比丘们,是否有方法,依此方法,比丘能够不依信仰、不依喜好、不依传闻、不依推理、不依于见解的认可而宣称:'我知道生已尽,梵行已立,所作已办,不受后有'?"
"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,请听,善加作意,我将说。""是的,尊者。"那些比丘回答世尊。世尊如是说:
"比丘们,有方法,依此方法,比丘能够不依信仰、不依喜好、不依传闻、不依推理、不依于见解的认可而宣称:'我知道生已尽,梵行已立,所作已办,不受后有'。
比丘们,什么是这个方法,依此方法,比丘能够不依信仰......不依于见解的认可而宣称:'我知道生已尽,梵行已立,所作已办,不受后有'?在此,比丘们,比丘以眼见色后,若内心有贪瞋痴,了知'我内心有贪瞋痴';若内心无贪瞋痴,了知'我内心无贪瞋痴'。比丘们,比丘以眼见色后,若内心有贪瞋痴,了知'我内心有贪瞋痴';若内心无贪瞋痴,了知'我内心无贪瞋痴'。比丘们,这些法是否应该通过信仰、喜好、传闻、推理或见解的认可来了知?"
"不是,尊者。"
"比丘们,这些法是否应该通过智慧亲见而了知?"
"是的,尊者。"
"比丘们,这就是那个方法,依此方法,比丘能够不依信仰、不依喜好、不依传闻、不依推理、不依于见解的认可而宣称:'我知道生已尽,梵行已立,所作已办,不受后有'......
再者,比丘们,比丘以舌尝味后,若内心......了知'我内心有贪瞋痴';若内心无贪瞋痴,了知'我内心无贪瞋痴'。比丘们,比丘以舌尝味后,若内心有贪瞋痴,了知'我内心有贪瞋痴';若内心无贪瞋痴,了知'我内心无贪瞋痴'。比丘们,这些法是否应该通过信仰、喜好、传闻、推理或见解的认可来了知?"
"不是,尊者。"
"比丘们,这些法是否应该通过智慧亲见而了知?"
"是的,尊者。"
"比丘们,这也是那个方法,依此方法,比丘能够不依信仰、不依喜好、不依传闻、不依推理、不依于见解的认可而宣称:'我知道生已尽,梵行已立,所作已办,不受后有'......"


‘‘Puna caparaṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanume, bhikkhave, dhammā paññāya disvā veditabbā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Aṭṭhamaṃ.

9. Indriyasampannasuttaṃ

154. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘indriyasampanno, indriyasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, indriyasampanno hotī’’ti?

‘‘Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati…pe… jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati…pe… manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati. Nibbindaṃ virajjati…pe… vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, bhikkhu, indriyasampanno hotī’’ti. Navamaṃ.

10. Dhammakathikapucchasuttaṃ

155. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammakathiko , dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī’’ti?

‘‘Cakkhussa ce, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya…pe… jivhāya ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya…pe… manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā’’ti. Dasamaṃ.

Navapurāṇavaggo pañcadasamo.

Tassuddānaṃ –

Kammaṃ cattāri sappāyā, anantevāsi kimatthiyā;

Atthi nu kho pariyāyo, indriyakathikena cāti.

Saḷāyatanavagge tatiyapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Yogakkhemi ca loko ca, gahapati devadahena ca;

Navapurāṇena paṇṇāso, tatiyo tena vuccatīti.

16. Nandikkhayavaggo

1. Ajjhattanandikkhayasuttaṃ

156. ‘‘Aniccaṃyeva , bhikkhave, bhikkhu cakkhuṃ aniccanti passati, sāssa [sāyaṃ (pī. ka.)] hoti sammādiṭṭhi . Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati…pe… aniccaṃyeva, bhikkhave, bhikkhu jivhaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā…pe… cittaṃ suvimuttanti vuccati…pe… aniccaṃyeva, bhikkhave, bhikkhu manaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Paṭhamaṃ.

2. Bāhiranandikkhayasuttaṃ



"再者,比丘们,比丘以意识法后,若内心有贪瞋痴,了知'我内心有贪瞋痴';若内心无贪瞋痴,了知'我内心无贪瞋痴'。比丘们,比丘以意识法后,若内心有贪瞋痴,了知'我内心有贪瞋痴';若内心无贪瞋痴,了知'我内心无贪瞋痴'。比丘们,这些法是否应该通过信仰、喜好、传闻、推理或见解的认可来了知?"
"不是,尊者。"
"比丘们,这些法是否应该通过智慧亲见而了知?"
"是的,尊者。"
"比丘们,这也是那个方法,依此方法,比丘能够不依信仰、不依喜好、不依传闻、不依推理、不依于见解的认可而宣称:'我知道生已尽,梵行已立,所作已办,不受后有'。"
第八;
9. 诸根圆满经
154. 这时,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'诸根圆满,诸根圆满'。尊者,到何种程度才称为诸根圆满?"
"比丘,如果住于观察眼根的生灭而厌离眼根......如果住于观察舌根的生灭而厌离舌根......如果住于观察意根的生灭而厌离意根。厌离则离贪......在解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有'。比丘,到这种程度才称为诸根圆满。"
第九;
10. 问说法者经
155. 这时,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'说法者,说法者'。尊者,到何种程度才称为说法者?"
"比丘,如果为了厌离眼、离贪眼、灭尽眼而说法,可以称为'说法比丘'。如果为了厌离眼、离贪眼、灭尽眼而实践,可以称为'如法行道比丘'。如果因厌离眼、离贪眼、灭尽眼而无取解脱,可以称为'现法证得涅槃比丘'......如果为了厌离舌、离贪舌、灭尽舌而说法,可以称为'说法比丘'......如果为了厌离意、离贪意、灭尽意而说法,可以称为'说法比丘'。如果为了厌离意、离贪意、灭尽意而实践,可以称为'如法行道比丘'。如果因厌离意、离贪意、灭尽意而无取解脱,可以称为'现法证得涅槃比丘'。"
第十;
新旧品第十五终
其摄颂:
业、四个适宜、无内住弟子、为何目的、
有方法、诸根、说法者。
六处品第三五十经终
其品摄颂:
瑜伽安稳、世间、居士、提婆达诃、
新旧为第五十,称为第三。
16. 喜尽品
1. 内喜尽经
156. "比丘们,比丘如实见无常的眼为无常,这是他的正见。正见则厌离。由喜尽而贪尽;由贪尽而喜尽。由喜贪尽,称为心善解脱......比丘们,比丘如实见无常的舌为无常,这是他的正见。正见则厌离。由喜尽而贪尽;由贪尽......称为心善解脱......比丘们,比丘如实见无常的意为无常,这是他的正见。正见则厌离。由喜尽而贪尽;由贪尽而喜尽。由喜贪尽,称为心善解脱。"
第一;
2. 外喜尽经

157. ‘‘Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo . Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Anicceyeva, bhikkhave, bhikkhu sadde… gandhe… rase… phoṭṭhabbe… dhamme aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Dutiyaṃ.

3. Ajjhattaaniccanandikkhayasuttaṃ

158. ‘‘Cakkhuṃ, bhikkhave, yoniso manasi karotha; cakkhāniccatañca yathābhūtaṃ samanupassatha. Cakkhuṃ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṃ samanupassanto cakkhusmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Sotaṃ , bhikkhave, yoniso manasi karotha… ghānaṃ… jivhaṃ, bhikkhave, yoniso manasi karotha; jivhāniccatañca yathābhūtaṃ samanupassatha. Jivhaṃ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṃ samanupassanto jivhāyapi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Kāyaṃ… manaṃ, bhikkhave, yoniso manasi karotha; manāniccatañca yathābhūtaṃ samanupassatha. Manaṃ, bhikkhave, bhikkhu yoniso manasikaronto , manāniccatañca yathābhūtaṃ samanupassanto manasmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Tatiyaṃ.

4. Bāhiraaniccanandikkhayasuttaṃ

159. ‘‘Rūpe, bhikkhave, yoniso manasi karotha; rūpāniccatañca yathābhūtaṃ samanupassatha. Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Sadde… gandhe… rase… phoṭṭhabbe… dhamme, bhikkhave, yoniso manasi karotha; dhammāniccatañca yathābhūtaṃ samanupassatha. Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṃ samanupassanto dhammesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo . Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Catutthaṃ.

5. Jīvakambavanasamādhisuttaṃ

160. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti…pe… ‘‘samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave , bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati? Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati…pe… jivhā aniccāti yathābhūtaṃ okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā aniccāti yathābhūtaṃ okkhāyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. Samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī’’ti. Pañcamaṃ.

6. Jīvakambavanapaṭisallānasuttaṃ



157. "比丘们,比丘如实见无常的色为无常,这是他的正见。正见则厌离。由喜尽而贪尽;由贪尽而喜尽。由喜贪尽,称为心善解脱。比丘们,比丘如实见无常的声......香......味......触......法为无常,这是他的正见。正见则厌离。由喜尽而贪尽;由贪尽而喜尽。由喜贪尽,称为心善解脱。"
第二;
3. 内无常喜尽经
158. "比丘们,如理作意于眼;如实观察眼的无常性。比丘们,比丘如理作意于眼,如实观察眼的无常性,则厌离眼。由喜尽而贪尽;由贪尽而喜尽。由喜贪尽,称为心善解脱。比丘们,如理作意于耳......鼻......比丘们,如理作意于舌;如实观察舌的无常性。比丘们,比丘如理作意于舌,如实观察舌的无常性,则厌离舌。由喜尽而贪尽;由贪尽而喜尽。由喜贪尽,称为心善解脱。身......比丘们,如理作意于意;如实观察意的无常性。比丘们,比丘如理作意于意,如实观察意的无常性,则厌离意。由喜尽而贪尽;由贪尽而喜尽。由喜贪尽,称为心善解脱。"
第三;
4. 外无常喜尽经
159. "比丘们,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,则厌离色。由喜尽而贪尽;由贪尽而喜尽。由喜贪尽,称为心善解脱。声......香......味......触......比丘们,如理作意于法;如实观察法的无常性。比丘们,比丘如理作意于法,如实观察法的无常性,则厌离法。由喜尽而贪尽;由贪尽而喜尽。由喜贪尽,称为心善解脱。"
第四;
5. 耆婆庵罗园定经
160. 一时,世尊住在王舍城(现在的拉杰吉尔)耆婆庵罗园。在那里,世尊对比丘们说:"比丘们"......(他说:)"比丘们,修习定。比丘们,入定的比丘如实了知。如实了知什么?如实了知眼无常,如实了知色无常,如实了知眼识无常,如实了知眼触无常,凡缘眼触所生的感受,无论乐、苦或不苦不乐,也如实了知它无常......如实了知舌无常......如实了知意无常,如实了知法无常......凡缘意触所生的感受,无论乐、苦或不苦不乐,也如实了知它无常。比丘们,修习定。比丘们,入定的比丘如实了知。"
第五;
6. 耆婆庵罗园独处经

161. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi…pe… ‘‘paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati? Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. Paṭisallāne bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī’’ti. Chaṭṭhaṃ.

7. Koṭṭhikaaniccasuttaṃ

162. Atha kho āyasmā mahākoṭṭhiko yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā koṭṭhiko bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

‘‘Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo. Kiñca, koṭṭhika, aniccaṃ? Cakkhu kho, koṭṭhika, aniccaṃ; tatra te chando pahātabbo. Rūpā aniccā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Cakkhusamphasso anicco; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo…pe… jivhā aniccā; tatra te chando pahātabbo. Rasā aniccā; tatra te chando pahātabbo. Jivhāviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Jivhāsamphasso anicco; tatra te chando pahātabbo. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo…pe… mano anicco; tatra te chando pahātabbo. Dhammā aniccā; tatra te chando pahātabbo. Manoviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Manosamphasso anicco; tatra te chando pahātabbo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo. Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo’’ti. Sattamaṃ.

8. Koṭṭhikadukkhasuttaṃ

163. Atha kho āyasmā mahākoṭṭhiko…pe… bhagavantaṃ etadavoca – ‘‘sādhu me, bhante…pe… vihareyya’’nti. ‘‘Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo. Kiñca, koṭṭhika, dukkhaṃ? Cakkhu kho, koṭṭhika, dukkhaṃ; tatra te chando pahātabbo. Rūpā dukkhā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. Cakkhusamphasso dukkho; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo…pe… jivhā dukkhā; tatra te chando pahātabbo…pe… mano dukkho; tatra te chando pahātabbo. Dhammā dukkhā; tatra te chando pahātabbo . Manoviññāṇaṃ dukkhaṃ ; tatra te chando pahātabbo. Manosamphasso dukkho; tatra te chando pahātabbo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo. Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo’’ti. Aṭṭhamaṃ.

9. Koṭṭhikaanattasuttaṃ



161. 一时,世尊住在王舍城(现在的拉杰吉尔)耆婆庵罗园。在那里,世尊对比丘们说......(他说:)"比丘们,致力于独处。比丘们,独处的比丘如实了知。如实了知什么?如实了知眼无常,如实了知色无常,如实了知眼识无常,如实了知眼触无常,凡缘眼触所生的感受,无论乐、苦或不苦不乐,也如实了知它无常......如实了知意无常,如实了知法......意识......意触......凡缘意触所生的感受,无论乐、苦或不苦不乐,也如实了知它无常。比丘们,致力于独处。比丘们,独处的比丘如实了知。"
第六;
7. 拘絺罗无常经
162. 这时,尊者大拘絺罗来到世尊处......坐在一旁后,尊者拘絺罗对世尊说:"善哉,尊者,愿世尊为我简要说法,我听闻世尊之法后,可以独处、远离、不放逸、热忱、专注地安住。"
"拘絺罗,凡是无常的,你应当断除对它的欲求。拘絺罗,什么是无常的?拘絺罗,眼是无常的;你应当断除对它的欲求。色是无常的;你应当断除对它的欲求。眼识是无常的;你应当断除对它的欲求。眼触是无常的;你应当断除对它的欲求。凡缘眼触所生的感受,无论乐、苦或不苦不乐,那也是无常的;你应当断除对它的欲求......舌是无常的;你应当断除对它的欲求。味是无常的;你应当断除对它的欲求。舌识是无常的;你应当断除对它的欲求。舌触是无常的;你应当断除对它的欲求。凡缘舌触所生的感受,无论乐、苦或不苦不乐,那也是无常的;你应当断除对它的欲求......意是无常的;你应当断除对它的欲求。法是无常的;你应当断除对它的欲求。意识是无常的;你应当断除对它的欲求。意触是无常的;你应当断除对它的欲求。凡缘意触所生的感受,无论乐、苦或不苦不乐,那也是无常的;你应当断除对它的欲求。拘絺罗,凡是无常的,你应当断除对它的欲求。"
第七;
8. 拘絺罗苦经
163. 这时,尊者大拘絺罗......对世尊说:"善哉,尊者......安住。"
"拘絺罗,凡是苦的,你应当断除对它的欲求。拘絺罗,什么是苦的?拘絺罗,眼是苦的;你应当断除对它的欲求。色是苦的;你应当断除对它的欲求。眼识是苦的;你应当断除对它的欲求。眼触是苦的;你应当断除对它的欲求。凡缘眼触所生的感受,无论乐、苦或不苦不乐,那也是苦的;你应当断除对它的欲求......舌是苦的;你应当断除对它的欲求......意是苦的;你应当断除对它的欲求。法是苦的;你应当断除对它的欲求。意识是苦的;你应当断除对它的欲求。意触是苦的;你应当断除对它的欲求。凡缘意触所生的感受,无论乐、苦或不苦不乐,那也是苦的;你应当断除对它的欲求。拘絺罗,凡是苦的,你应当断除对它的欲求。"
第八;
9. 拘絺罗无我经

164. Ekamantaṃ…pe… vihareyyanti. ‘‘Yo kho, koṭṭhika, anattā tatra te chando pahātabbo. Ko ca, koṭṭhika, anattā? Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo. Rūpā anattā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ anattā; tatra te chando pahātabbo. Cakkhusamphasso anattā; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo …pe… jivhā anattā; tatra te chando pahātabbo…pe… mano anattā; tatra te chando pahātabbo. Dhammā anattā; tatra te chando pahātabbo. Manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo. Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo’’ti. Navamaṃ.

10. Micchādiṭṭhipahānasuttaṃ

165. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno so bhikkhu bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato micchādiṭṭhi pahīyatī’’ti?

‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato micchādiṭṭhi pahīyati. Rūpe aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhuviññāṇaṃ aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhusamphassaṃ aniccato jānato passato micchādiṭṭhi pahīyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati. Evaṃ kho, bhikkhu, jānato evaṃ passato micchādiṭṭhi pahīyatī’’ti. Dasamaṃ.

11. Sakkāyadiṭṭhipahānasuttaṃ

166. Atha kho aññataro bhikkhu…pe… etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato sakkāyadiṭṭhi pahīyatī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhuviññāṇaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhusamphassaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Evaṃ kho, bhikkhu, jānato evaṃ passato sakkāyadiṭṭhi pahīyatī’’ti. Ekādasamaṃ.

12. Attānudiṭṭhipahānasuttaṃ

167. Atha kho aññataro bhikkhu…pe… etadavoca – ‘‘kathaṃ nu kho , bhante, jānato kathaṃ passato attānudiṭṭhi pahīyatī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, anattato jānato passato attānudiṭṭhi pahīyati. Rūpe anattato jānato passato attānudiṭṭhi pahīyati. Cakkhuviññāṇaṃ anattato jānato passato attānudiṭṭhi pahīyati. Cakkhusamphassaṃ anattato jānato passato attānudiṭṭhi pahīyati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyati…pe… jivhaṃ anattato jānato passato attānudiṭṭhi pahīyati…pe… manaṃ anattato jānato passato attānudiṭṭhi pahīyati. Dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyatī’’ti. Dvādasamaṃ.

Nandikkhayavaggo soḷasamo.

Tassuddānaṃ –

Nandikkhayena cattāro, jīvakambavane duve;

Koṭṭhikena tayo vuttā, micchā sakkāya attanoti.

17. Saṭṭhipeyyālavaggo

1. Ajjhattaaniccachandasuttaṃ

168. ‘‘Yaṃ , bhikkhave, aniccaṃ, tatra vo chando pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu , bhikkhave, aniccaṃ; tatra vo chando pahātabbo…pe… jivhā aniccā; tatra vo chando pahātabbo…pe… mano anicco; tatra vo chando pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo’’ti.

2. Ajjhattaaniccarāgasuttaṃ

169. ‘‘Yaṃ , bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo…pe… jivhā aniccā; tatra vo rāgo pahātabbo…pe… mano anicco; tatra vo rāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo’’ti.



164. 坐在一旁......安住。"拘絺罗,凡是无我的,你应当断除对它的欲求。拘絺罗,什么是无我的?拘絺罗,眼是无我的;你应当断除对它的欲求。色是无我的;你应当断除对它的欲求。眼识是无我的;你应当断除对它的欲求。眼触是无我的;你应当断除对它的欲求。凡缘眼触所生的感受,无论乐、苦或不苦不乐,那也是无我的;你应当断除对它的欲求......舌是无我的;你应当断除对它的欲求......意是无我的;你应当断除对它的欲求。法是无我的;你应当断除对它的欲求。意识......意触......凡缘意触所生的感受,无论乐、苦或不苦不乐,那也是无我的;你应当断除对它的欲求。拘絺罗,凡是无我的,你应当断除对它的欲求。"
第九;
10. 断邪见经
165. 这时,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,如何知、如何见才能断除邪见?"
"比丘,知道、看到眼是无常的,就能断除邪见。知道、看到色是无常的,就能断除邪见。知道、看到眼识是无常的,就能断除邪见。知道、看到眼触是无常的,就能断除邪见......凡缘意触所生的感受,无论乐、苦或不苦不乐,知道、看到那也是无常的,就能断除邪见。比丘,这样知、这样见才能断除邪见。"
第十;
11. 断有身见经
166. 这时,有一位比丘......说:"尊者,如何知、如何见才能断除有身见?"
"比丘,知道、看到眼是苦的,就能断除有身见。知道、看到色是苦的,就能断除有身见。知道、看到眼识是苦的,就能断除有身见。知道、看到眼触是苦的,就能断除有身见......凡缘意触所生的感受,无论乐、苦或不苦不乐,知道、看到那也是苦的,就能断除有身见。比丘,这样知、这样见才能断除有身见。"
第十一;
12. 断我见经
167. 这时,有一位比丘......说:"尊者,如何知、如何见才能断除我见?"
"比丘,知道、看到眼是无我的,就能断除我见。知道、看到色是无我的,就能断除我见。知道、看到眼识是无我的,就能断除我见。知道、看到眼触是无我的,就能断除我见。凡缘眼触所生的感受,无论乐、苦或不苦不乐,知道、看到那也是无我的,就能断除我见......知道、看到舌是无我的,就能断除我见......知道、看到意是无我的,就能断除我见。知道、看到法......意识......意触......凡缘意触所生的感受,无论乐、苦或不苦不乐,知道、看到那也是无我的,就能断除我见。"
第十二;
喜尽品第十六终
其摄颂:
喜尽有四经,耆婆园有二,
拘絺罗说三,邪见、有身见、我见。
17. 六十重说品
1. 内无常欲经
168. "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,眼是无常的;你们应当断除对它的欲求......舌是无常的;你们应当断除对它的欲求......意是无常的;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。"
2. 内无常贪经
169. "比丘们,凡是无常的,你们应当断除对它的贪欲。比丘们,什么是无常的?比丘们,眼是无常的;你们应当断除对它的贪欲......舌是无常的;你们应当断除对它的贪欲......意是无常的;你们应当断除对它的贪欲。比丘们,凡是无常的,你们应当断除对它的贪欲。"

3. Ajjhattaaniccachandarāgasuttaṃ

170. ‘‘Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo…pe… jivhā aniccā; tatra vo chandarāgo pahātabbo…pe… mano anicco; tatra vo chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo’’ti.

4-6. Dukkhachandādisuttaṃ

171-173. ‘‘Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṃ? Cakkhu, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… jivhā dukkhā…pe… mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ , bhikkhave, dukkhaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

7-9. Anattachandādisuttaṃ

174-176. ‘‘Yo , bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Cakkhu, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… jivhā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… mano anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

10-12. Bāhirāniccachandādisuttaṃ

177-179. ‘‘Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpā, bhikkhave, aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Gandhā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Rasā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Phoṭṭhabbā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Dhammā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

13-15. Bāhiradukkhachandādisuttaṃ

180-182. ‘‘Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṃ? Rūpā, bhikkhave, dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

16-18. Bāhirānattachandādisuttaṃ

183-185. ‘‘Yo , bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Rūpā, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

19. Ajjhattātītāniccasuttaṃ

186. ‘‘Cakkhu , bhikkhave, aniccaṃ atītaṃ…pe… jivhā aniccā atītā…pe… mano anicco atīto. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… jivhāyapi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

20. Ajjhattānāgatāniccasuttaṃ

187. ‘‘Cakkhu, bhikkhave, aniccaṃ anāgataṃ…pe… jivhā aniccā anāgatā…pe… mano anicco anāgato. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

21. Ajjhattapaccuppannāniccasuttaṃ

188. ‘‘Cakkhu, bhikkhave, aniccaṃ paccuppannaṃ…pe… jivhā aniccā paccuppannā…pe… mano anicco paccuppanno. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

22-24. Ajjhattātītādidukkhasuttaṃ

189-

3. 内无常欲贪经
170. "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,眼是无常的;你们应当断除对它的欲贪......舌是无常的;你们应当断除对它的欲贪......意是无常的;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。"
4-6. 苦欲等经
171-173. "比丘们,凡是苦的,你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪。比丘们,什么是苦的?比丘们,眼是苦的;你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪......舌是苦的......意是苦的;你们应当断除对它的欲求,应当断除对它的贪欲,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求,应当断除对它的贪欲,应当断除对它的欲贪。"
7-9. 无我欲等经
174-176. "比丘们,凡是无我的,你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪。比丘们,什么是无我的?比丘们,眼是无我的;你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪......舌是无我的;你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪......意是无我的;你们应当断除对它的欲求,应当断除对它的贪欲,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求,应当断除对它的贪欲,应当断除对它的欲贪。"
10-12. 外无常欲等经
177-179. "比丘们,凡是无常的,你们应当断除对它的欲求,应当断除对它的贪欲,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求,应当断除对它的贪欲,应当断除对它的欲贪。声是无常的;你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪。香是无常的;你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪。味是无常的;你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪。触是无常的;你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪。法是无常的;你们应当断除对它的欲求,应当断除对它的贪欲,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求,应当断除对它的贪欲,应当断除对它的欲贪。"
13-15. 外苦欲等经
180-182. "比丘们,凡是苦的,你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪。比丘们,什么是苦的?比丘们,色是苦的;你们应当断除对它的欲求,应当断除对它的贪欲,应当断除对它的欲贪。声......香......味......触......法是苦的;你们应当断除对它的欲求,应当断除对它的贪欲,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求,应当断除对它的贪欲,应当断除对它的欲贪。"
16-18. 外无我欲等经
183-185. "比丘们,凡是无我的,你们应当断除对它的欲求,应当断除对它的贪欲,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求,应当断除对它的贪欲,应当断除对它的欲贪。声......香......味......触......法是无我的;你们应当断除对它的欲求,应当断除对它的贪欲,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求,应当断除对它的贪欲,应当断除对它的欲贪。"
19. 内过去无常经
186. "比丘们,眼是无常的、过去的......舌是无常的、过去的......意是无常的、过去的。比丘们,多闻圣弟子如是观察,则厌离眼......厌离舌......厌离意。由厌离而离贪;由离贪而解脱;在解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有'。"
20. 内未来无常经
187. "比丘们,眼是无常的、未来的......舌是无常的、未来的......意是无常的、未来的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
21. 内现在无常经
188. "比丘们,眼是无常的、现在的......舌是无常的、现在的......意是无常的、现在的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
22-24. 内过去等苦经
189-

191. ‘‘Cakkhu , bhikkhave, dukkhaṃ atītaṃ anāgataṃ paccuppannaṃ…pe… jivhā dukkhā atītā anāgatā paccuppannā…pe… mano dukkho atīto anāgato paccuppanno. Evaṃ passaṃ , bhikkhave…pe… nāparaṃ itthattāyāti pajānātī’’ti.

25-27. Ajjhattātītādianattasuttaṃ

192-194. ‘‘Cakkhu , bhikkhave, anattā atītaṃ anāgataṃ paccuppannaṃ…pe… jivhā anattā…pe… mano anattā atīto anāgato paccuppanno . Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

28-30. Bāhirātītādianiccasuttaṃ

195-197. ‘‘Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

31-33. Bāhirātītādidukkhasuttaṃ

198-200. ‘‘Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

34-36. Bāhirātītādianattasuttaṃ

201-203. ‘‘Rūpā , bhikkhave, anattā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

37. Ajjhattātītayadaniccasuttaṃ

204. ‘‘Cakkhu, bhikkhave, aniccaṃ atītaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā atītā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco atīto. 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.

38. Ajjhattānāgatayadaniccasuttaṃ

205. ‘‘Cakkhu , bhikkhave, aniccaṃ anāgataṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā anāgatā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco anāgato. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā . Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave…pe… nāparaṃ itthattāyāti pajānātī’’ti.

39. Ajjhattapaccuppannayadaniccasuttaṃ

206. ‘‘Cakkhu, bhikkhave, aniccaṃ paccuppannaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā paccuppannā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco paccuppanno. 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.

40-42. Ajjhattātītādiyaṃdukkhasuttaṃ

207-209. ‘‘Cakkhu , bhikkhave, dukkhaṃ atītaṃ anāgataṃ paccuppannaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā dukkhā…pe… mano dukkho atīto anāgato paccuppanno. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

43-45. Ajjhattātītādiyadanattasuttaṃ

210-

191. "比丘们,眼是苦的,过去的、未来的、现在的......舌是苦的,过去的、未来的、现在的......意是苦的,过去的、未来的、现在的。比丘们,如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
25-27. 内过去等无我经
192-194. "比丘们,眼是无我的,过去的、未来的、现在的......舌是无我的......意是无我的,过去的、未来的、现在的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
28-30. 外过去等无常经
195-197. "比丘们,色是无常的,过去的、未来的、现在的。声......香......味......触......法是无常的,过去的、未来的、现在的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
31-33. 外过去等苦经
198-200. "比丘们,色是苦的,过去的、未来的、现在的。声......香......味......触......法是苦的,过去的、未来的、现在的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
34-36. 外过去等无我经
201-203. "比丘们,色是无我的,过去的、未来的、现在的。声......香......味......触......法是无我的,过去的、未来的、现在的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
37. 内过去无常即苦经
204. "比丘们,眼是无常的,过去的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'......舌是无常的,过去的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'......意是无常的,过去的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
38. 内未来无常即苦经
205. "比丘们,眼是无常的,未来的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'......舌是无常的,未来的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'......意是无常的,未来的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。比丘们,如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
39. 内现在无常即苦经
206. "比丘们,眼是无常的,现在的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'......舌是无常的,现在的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'......意是无常的,现在的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
40-42. 内过去等苦即无我经
207-209. "比丘们,眼是苦的,过去的、未来的、现在的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'......舌是苦的......意是苦的,过去的、未来的、现在的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
43-45. 内过去等无我即非我经
210-

212. ‘‘Cakkhu, bhikkhave, anattā atītaṃ anāgataṃ paccuppannaṃ. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā anattā…pe… mano anattā atīto anāgato paccuppanno. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

46-48. Bāhirātītādiyadaniccasuttaṃ

213-215. ‘‘Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītā anāgatā paccuppannā. 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.

49-51. Bāhirātītādiyaṃdukkhasuttaṃ

216-218. ‘‘Rūpā , bhikkhave, dukkhā atītā anāgatā paccuppannā. Yaṃ dukkhaṃ, tadanattā . Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā atītā anāgatā paccuppannā. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

52-54. Bāhirātītādiyadanattasuttaṃ

219-221. ‘‘Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītā anāgatā paccuppannā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

55. Ajjhattāyatanaaniccasuttaṃ

222. ‘‘Cakkhu , bhikkhave, aniccaṃ…pe… jivhā aniccā…pe… mano anicco. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

56. Ajjhattāyatanadukkhasuttaṃ

223. ‘‘Cakkhu, bhikkhave, dukkhaṃ…pe… jivhā dukkhā…pe… mano dukkho. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

57. Ajjhattāyatanaanattasuttaṃ

224. ‘‘Cakkhu , bhikkhave, anattā…pe… jivhā anattā…pe… mano anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

58. Bāhirāyatanaaniccasuttaṃ

225. ‘‘Rūpā, bhikkhave, aniccā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

59. Bāhirāyatanadukkhasuttaṃ

226. ‘‘Rūpā, bhikkhave, dukkhā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

60. Bāhirāyatanaanattasuttaṃ

227. ‘‘Rūpā , bhikkhave, anattā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

Saṭṭhipeyyālavaggo sattarasamo.

Tassuddānaṃ –

Chandenaṭṭhārasa honti, atītena ca dve nava;

Yadaniccāṭṭhārasa vuttā, tayo ajjhattabāhirā;

Peyyālo saṭṭhiko vutto, buddhenādiccabandhunāti.

Suttantāni saṭṭhi.

18. Samuddavaggo

1. Paṭhamasamuddasuttaṃ



212. "比丘们,眼是无我的,过去的、未来的、现在的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'......舌是无我的......意是无我的,过去的、未来的、现在的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
46-48. 外过去等无常即苦经
213-215. "比丘们,色是无常的,过去的、未来的、现在的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。声......香......味......触......法是无常的,过去的、未来的、现在的。凡无常的,即是苦的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
49-51. 外过去等苦即无我经
216-218. "比丘们,色是苦的,过去的、未来的、现在的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。声......香......味......触......法是苦的,过去的、未来的、现在的。凡苦的,即是无我的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
52-54. 外过去等无我即非我经
219-221. "比丘们,色是无我的,过去的、未来的、现在的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。声......香......味......触......法是无我的,过去的、未来的、现在的。凡无我的,应当以正慧如实观察:'这不是我的,这不是我,这不是我的自我'。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
55. 内处无常经
222. "比丘们,眼是无常的......舌是无常的......意是无常的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
56. 内处苦经
223. "比丘们,眼是苦的......舌是苦的......意是苦的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
57. 内处无我经
224. "比丘们,眼是无我的......舌是无我的......意是无我的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
58. 外处无常经
225. "比丘们,色是无常的。声......香......味......触......法是无常的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
59. 外处苦经
226. "比丘们,色是苦的。声......香......味......触......法是苦的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
60. 外处无我经
227. "比丘们,色是无我的。声......香......味......触......法是无我的。如是观察......了知:'生已尽,梵行已立,所作已办,不受后有'。"
六十重说品第十七终
其摄颂:
欲有十八经,过去有二九,
无常有十八,内外各有三,
六十重说品,日亲佛所说。
经有六十。
18. 海品
1. 第一海经

228. ‘‘‘Samuddo , samuddo’ti, bhikkhave, assutavā puthujjano bhāsati. Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. Cakkhu, bhikkhave, purisassa samuddo; tassa rūpamayo vego. Yo taṃ rūpamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari cakkhusamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo…pe… jivhā, bhikkhave, purisassa samuddo; tassa rasamayo vego. Yo taṃ rasamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari jivhāsamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo…pe… mano, bhikkhave, purisassa samuddo; tassa dhammamayo vego. Yo taṃ dhammamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari manosamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’’ti. Idamavoca…pe… satthā –

‘‘Yo imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,

Saūmiṃ sāvaṭṭaṃ sabhayaṃ duttaraṃ accatari;

Sa vedagū vusitabrahmacariyo,

Lokantagū pāragatoti vuccatī’’ti. paṭhamaṃ;

2. Dutiyasamuddasuttaṃ

229. ‘‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati . Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo. Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā [guḷāguṇṭhikajātā (sī.), kulaguṇḍikajātā (syā. kaṃ.), guṇaguṇikajātā (pī.), kulāguṇḍikajātā (ka.)] muñjapabbajabhūtā, apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati…pe….

‘‘Santi , bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo. Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī’’ti.

‘‘Yassa rāgo ca doso ca, avijjā ca virājitā;

So imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ, saūmibhayaṃ duttaraṃ accatari.

‘‘Saṅgātigo maccujaho nirupadhi, pahāsi dukkhaṃ apunabbhavāya;

Atthaṅgato so na puneti [na pamāṇameti (sī. syā. kaṃ. pī.)], amohayī, maccurājanti brūmī’’ti. dutiyaṃ;

3. Bāḷisikopamasuttaṃ



228. "比丘们,'海洋,海洋',无闻凡夫如是说。比丘们,这在圣者律中不是海洋。比丘们,这只是一大水聚,一大水域。比丘们,人的眼是海洋;它的浪涛是色。谁能忍受这色的浪涛,比丘们,他被称为已渡过眼海,有波浪、漩涡、鳄鱼和罗刹;他已渡过,已到彼岸,站在陆地上的婆罗门......比丘们,人的舌是海洋;它的浪涛是味。谁能忍受这味的浪涛,比丘们,他被称为已渡过舌海,有波浪、漩涡、鳄鱼和罗刹;他已渡过,已到彼岸,站在陆地上的婆罗门......比丘们,人的意是海洋;它的浪涛是法。谁能忍受这法的浪涛,比丘们,他被称为已渡过意海,有波浪、漩涡、鳄鱼和罗刹;他已渡过,已到彼岸,站在陆地上的婆罗门。"世尊说此已......导师说:
"谁渡过此海,有鳄鱼罗刹,
有波浪漩涡,恐怖难渡越;
他是明行足,梵行已立者,
世间边已到,被称为到彼岸。"
第一;
2. 第二海经
229. "比丘们,'海洋,海洋',无闻凡夫如是说。比丘们,这在圣者律中不是海洋。比丘们,这只是一大水聚,一大水域。比丘们,有眼所识的色,可爱、可意、悦意、爱色、欲染、诱人。比丘们,这在圣者律中被称为海洋。此中,这包括天、魔、梵的世界,包括沙门、婆罗门的人天,大多陷入纠缠,如缠结的线团,如鸟巢般纠结,如蒲草和灯心草般纠结,不能超越恶趣、恶道、堕处、轮回......
比丘们,有舌所识的味......比丘们,有意所识的法,可爱、可意、悦意、爱色、欲染、诱人。比丘们,这在圣者律中被称为海洋。此中,这包括天、魔、梵的世界,包括沙门、婆罗门的人天,大多陷入纠缠,如缠结的线团,如鸟巢般纠结,如蒲草和灯心草般纠结,不能超越恶趣、恶道、堕处、轮回。"
"谁的贪嗔痴,已经离染尽;
他渡过此海,有鳄鱼罗刹,有波浪恐怖,难以渡越者。
超越系缚者,舍死无依者,
舍苦不再生,不再来轮回,
他已迷惑死王,我说他如是。"
第二;
3. 钓饵譬喻经

230. ‘‘Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ aññataro āmisacakkhu maccho gileyya. Evañhi so, bhikkhave, maccho gilitabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa.

Evameva kho, bhikkhave, chayime baḷisā lokasmiṃ anayāya sattānaṃ vadhāya [byābādhāya (sī. pī.)] pāṇinaṃ. Katame cha? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso, mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe….

Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.

‘‘Santi ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato…pe….

‘‘Santi , bhikkhave, jivhāviññeyyā rasā…pe…. Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato’’ti. Tatiyaṃ.

4. Khīrarukkhopamasuttaṃ



230. "比丘们,譬如钓鱼者将带饵的钩投入深水池中。一条贪食的鱼会吞下它。比丘们,这条鱼吞下钩后,就落入钓鱼者的掌控,遭遇不幸,任钓鱼者处置。
比丘们,同样地,世间有这六种钩,用来捕捉众生,杀害生灵。哪六种?比丘们,有眼所识的色,可爱、可意、悦意、爱*、*染、诱人。如果比丘喜爱它,赞美它,执着它,就被称为已吞下钩的比丘,落入魔罗的掌控,遭遇不幸,任魔罗处置......比丘们,有舌所识的味......
比丘们,有意所识的法,可爱、可意、悦意、爱*、*染、诱人。如果比丘喜爱它,赞美它,执着它,就被称为已吞下钩的比丘,落入魔罗的掌控,遭遇不幸,任魔罗处置。
比丘们,有眼所识的色,可爱、可意、悦意、爱*、*染、诱人。如果比丘不喜爱它,不赞美它,不执着它,就被称为未吞下钩的比丘,已破坏魔罗的钩,已摧毁魔罗的钩,未落入魔罗的掌控,未遭遇不幸,不任魔罗处置......
比丘们,有舌所识的味......比丘们,有意所识的法,可爱、可意、悦意、爱*、*染、诱人。如果比丘不喜爱它,不赞美它,不执着它,就被称为未吞下钩的比丘,已破坏魔罗的钩,已摧毁魔罗的钩,未落入魔罗的掌控,未遭遇不幸,不任魔罗处置。"
第三;
4. 乳树譬喻经

231. ‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno…pe….

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi…pe….

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

‘‘Seyyathāpi , bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako. Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya [bhindeyya (syā. kaṃ. sī. aṭṭha.), abhindeyya (katthaci)] āgaccheyya khīra’’nti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Yañhi, bhante, khīraṃ taṃ atthī’’ti.

‘‘Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi , yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno…pe….

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi…pe….

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno…pe….

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe… manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno. Seyyathāpi , bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko. Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīra’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Yañhi, bhante, khīraṃ taṃ natthī’’ti.


231. "比丘们,任何比丘或比丘尼,对眼所识的色,若有贪,若有嗔,若有痴,若贪未断,若嗔未断,若痴未断,即使微小的眼所识色进入眼界,也会占据他的心;更不用说大的了!为什么呢?比丘们,因为有贪,有嗔,有痴,贪未断,嗔未断,痴未断......
比丘们,任何比丘或比丘尼,对舌所识的味,若有贪......
比丘们,任何比丘或比丘尼,对意所识的法,若有贪,若有嗔,若有痴,若贪未断,若嗔未断,若痴未断,即使微小的意所识法进入意界,也会占据他的心;更不用说大的了!为什么呢?比丘们,因为有贪,有嗔,有痴,贪未断,嗔未断,痴未断。
比丘们,譬如一棵年轻、幼嫩、刚长成的乳树,无论是菩提树、尼拘律树、毕勒叉树还是优昙钵罗树。如果有人用锋利的斧头砍它的任何部位,会流出乳汁吗?""是的,尊者。""为什么呢?""尊者,因为有乳汁。"
比丘们,同样地,任何比丘或比丘尼,对眼所识的色,若有贪,若有嗔,若有痴,若贪未断,若嗔未断,若痴未断,即使微小的眼所识色进入眼界,也会占据他的心;更不用说大的了!为什么呢?比丘们,因为有贪,有嗔,有痴,贪未断,嗔未断,痴未断......
比丘们,任何比丘或比丘尼,对舌所识的味,若有贪......
比丘们,任何比丘或比丘尼,对意所识的法,若有贪,若有嗔,若有痴,若贪未断,若嗔未断,若痴未断,即使微小的意所识法进入意界,也会占据他的心;更不用说大的了!为什么呢?比丘们,因为有贪,有嗔,有痴,贪未断,嗔未断,痴未断。
比丘们,任何比丘或比丘尼,对眼所识的色,若无贪,若无嗔,若无痴,若贪已断,若嗔已断,若痴已断,即使大量的眼所识色进入眼界,也不会占据他的心;更不用说小的了!为什么呢?比丘们,因为无贪,无嗔,无痴,贪已断,嗔已断,痴已断......
比丘们,任何比丘或比丘尼,对舌所识的味......对意所识的法,若无贪,若无嗔,若无痴,若贪已断,若嗔已断,若痴已断,即使大量的意所识法进入意界,也不会占据他的心;更不用说小的了!为什么呢?比丘们,因为无贪,无嗔,无痴,贪已断,嗔已断,痴已断。比丘们,譬如一棵干枯、朽烂、超过一年的乳树,无论是菩提树、尼拘律树、毕勒叉树还是优昙钵罗树。如果有人用锋利的斧头砍它的任何部位,会流出乳汁吗?""不会,尊者。""为什么呢?""尊者,因为没有乳汁。"


‘‘Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno…pe….

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe….

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi , yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno’’ti. Catutthaṃ.

5. Koṭṭhikasuttaṃ



"比丘们,同样地,任何比丘或比丘尼,对眼所识的色,若无贪,若无嗔,若无痴,若贪已断,若嗔已断,若痴已断,即使大量的眼所识色进入眼界,也不会占据他的心;更不用说小的了!为什么呢?比丘们,因为无贪,无嗔,无痴,贪已断,嗔已断,痴已断......
比丘们,任何比丘或比丘尼,对舌所识的味......
比丘们,任何比丘或比丘尼,对意所识的法,若无贪,若无嗔,若无痴,若贪已断,若嗔已断,若痴已断,即使大量的意所识法进入意界,也不会占据他的心;更不用说小的了!为什么呢?比丘们,因为无贪,无嗔,无痴,贪已断,嗔已断,痴已断。"
第四;
5. 拘絺罗经


232. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

‘‘Kiṃ nu kho, āvuso sāriputta, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ…pe… jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ …pe… mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojana’’nti?

‘‘Na kho, āvuso koṭṭhika, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

‘‘Seyyathāpi , āvuso, kāḷo ca balībaddo [balivaddo (sī. pī.), balibaddo (syā. kaṃ. ka.)] odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojana’nti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, na odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ. Yena ca kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojanaṃ.

‘‘Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.

‘‘Cakkhu vā, āvuso, rūpānaṃ saṃyojanaṃ abhavissa, rūpā vā cakkhussa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha [paññāyati (ka.)] sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya…pe….

‘‘Jivhā, āvuso, rasānaṃ saṃyojanaṃ abhavissa, rasā vā jivhāya saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya…pe….

‘‘Mano vā, āvuso, dhammānaṃ saṃyojanaṃ abhavissa, dhammā vā manassa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

‘‘Imināpetaṃ , āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.


232. 一时,尊者舍利弗和尊者大拘絺罗住在波罗奈仙人落处的鹿野苑。傍晚时分,大拘絺罗尊者从独处起来,走到舍利弗尊者那里。到了之后,与舍利弗尊者互相问候。寒暄叙旧后,坐在一旁。坐在一旁的大拘絺罗尊者对舍利弗尊者说:
"朋友舍利弗,眼是色的结缚,还是色是眼的结缚......舌是味的结缚,还是味是舌的结缚......意是法的结缚,还是法是意的结缚?"
"朋友拘絺罗,眼不是色的结缚,色也不是眼的结缚。对于这两者,缘于它们而生起的欲贪,那才是此处的结缚......舌不是味的结缚,味也不是舌的结缚。对于这两者,缘于它们而生起的欲贪,那才是此处的结缚......意不是法的结缚,法也不是意的结缚。对于这两者,缘于它们而生起的欲贪,那才是此处的结缚。
朋友,譬如一头黑牛和一头白牛用一根绳子或皮带系在一起。如果有人说:'黑牛是白牛的结缚,白牛是黑牛的结缚',他说得对吗?""不对,朋友。""朋友,黑牛不是白牛的结缚,白牛也不是黑牛的结缚。它们被那根绳子或皮带系在一起,那才是此处的结缚。
同样地,朋友,眼不是色的结缚,色也不是眼的结缚。对于这两者,缘于它们而生起的欲贪,那才是此处的结缚......舌不是味的结缚......意不是法的结缚,法也不是意的结缚。对于这两者,缘于它们而生起的欲贪,那才是此处的结缚。
朋友,如果眼是色的结缚,或者色是眼的结缚,就不可能有为正确灭苦而修梵行。朋友,正因为眼不是色的结缚,色也不是眼的结缚;对于这两者,缘于它们而生起的欲贪,那才是此处的结缚,所以才可能有为正确灭苦而修梵行......
朋友,如果舌是味的结缚,或者味是舌的结缚,就不可能有为正确灭苦而修梵行。朋友,正因为舌不是味的结缚,味也不是舌的结缚;对于这两者,缘于它们而生起的欲贪,那才是此处的结缚,所以才可能有为正确灭苦而修梵行......
朋友,如果意是法的结缚,或者法是意的结缚,就不可能有为正确灭苦而修梵行。朋友,正因为意不是法的结缚,法也不是意的结缚;对于这两者,缘于它们而生起的欲贪,那才是此处的结缚,所以才可能有为正确灭苦而修梵行。
朋友,以这个方法也可以理解,眼不是色的结缚,色也不是眼的结缚。对于这两者,缘于它们而生起的欲贪,那才是此处的结缚......舌不是味的结缚......意不是法的结缚,法也不是意的结缚。对于这两者,缘于它们而生起的欲贪,那才是此处的结缚。


‘‘Saṃvijjati kho, āvuso, bhagavato cakkhu. Passati bhagavā cakkhunā rūpaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato sotaṃ. Suṇāti bhagavā sotena saddaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato ghānaṃ. Ghāyati bhagavā ghānena gandhaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato jivhā. Sāyati bhagavā jivhāya rasaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato kāyo. Phusati bhagavā kāyena phoṭṭhabbaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato mano. Vijānāti bhagavā manasā dhammaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.

‘‘Iminā kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ. Na sotaṃ… na ghānaṃ… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na kāyo… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojana’’nti. Pañcamaṃ.

6. Kāmabhūsuttaṃ

233. Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca kāmabhū kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā kāmabhū sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kāmabhū āyasmantaṃ ānandaṃ etadavoca –

‘‘Kiṃ nu kho, āvuso ānanda, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ…pe… jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ…pe… mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojana’’nti?

‘‘Na kho, āvuso kāmabhū [kāmabhu (sī.) moggallāne 65-ge vāti suttaṃ passitabbaṃ], cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

‘‘Seyyathāpi , āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojana’nti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ. Yena ca kho te ekena dāmena vā yottena vā saṃyuttā, taṃ tattha saṃyojanaṃ. Evameva kho , āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ…pe… na jivhā…pe… na mano…pe… yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojana’’nti. Chaṭṭhaṃ.

7. Udāyīsuttaṃ



"朋友,世尊有眼。世尊用眼见色。世尊没有欲贪。世尊的心善解脱。朋友,世尊有耳。世尊用耳闻声。世尊没有欲贪。世尊的心善解脱。朋友,世尊有鼻。世尊用鼻嗅香。世尊没有欲贪。世尊的心善解脱。朋友,世尊有舌。世尊用舌尝味。世尊没有欲贪。世尊的心善解脱。朋友,世尊有身。世尊用身触触。世尊没有欲贪。世尊的心善解脱。朋友,世尊有意。世尊用意识法。世尊没有欲贪。世尊的心善解脱。
朋友,以这个方法可以理解,眼不是色的结缚,色也不是眼的结缚;对于这两者,缘于它们而生起的欲贪,那才是此处的结缚。耳不是......鼻不是......舌不是味的结缚,味也不是舌的结缚;对于这两者,缘于它们而生起的欲贪,那才是此处的结缚。身不是......意不是法的结缚,法也不是意的结缚;对于这两者,缘于它们而生起的欲贪,那才是此处的结缚。"
第五;
6. 欲生经
233. 一时,尊者阿难和尊者欲生住在拘睒弥(现在的Kosam)的瞿师多园。傍晚时分,欲生尊者从独处起来,走到阿难尊者那里。到了之后,与阿难尊者互相问候。寒暄叙旧后,坐在一旁。坐在一旁的欲生尊者对阿难尊者说:
"朋友阿难,眼是色的结缚,还是色是眼的结缚......舌是味的结缚,还是味是舌的结缚......意是法的结缚,还是法是意的结缚?"
"朋友欲生,眼不是色的结缚,色也不是眼的结缚。对于这两者,缘于它们而生起的欲贪,那才是此处的结缚......舌不是味的结缚,味也不是舌的结缚......意不是法的结缚,法也不是意的结缚。对于这两者,缘于它们而生起的欲贪,那才是此处的结缚。
朋友,譬如一头黑牛和一头白牛用一根绳子或皮带系在一起。如果有人说:'黑牛是白牛的结缚,白牛是黑牛的结缚',他说得对吗?""不对,朋友。""朋友,黑牛不是白牛的结缚,白牛也不是黑牛的结缚。它们被那根绳子或皮带系在一起,那才是此处的结缚。同样地,朋友,眼不是色的结缚,色也不是眼的结缚......舌不是......意不是......对于这两者,缘于它们而生起的欲贪,那才是此处的结缚。"
第六;
7. 优陀夷经

234. Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca udāyī kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca –

‘‘Yatheva nu kho, āvuso ānanda, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito – ‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti?

‘‘Yatheva kho, āvuso udāyī, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito – ‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti.

‘‘Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti? ‘‘Evamāvuso’’ti . ‘‘Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Api nu kho cakkhuviññāṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti…pe….

‘‘Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇa’’nti? ‘‘Evamāvuso’’ti. ‘‘Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho jivhāviññāṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti…pe….

‘‘Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇa’’nti? ‘‘Evamāvuso’’ti. ‘‘Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho manoviññāṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti.

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ [akukkuṭakajātaṃ (syā. kaṃ.), akukkajaṭajātaṃ (ka.)]. Tamenaṃ mūle chindeyya ; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṃ vinibbhujeyya [vinibbhujjeyya (pī.), vinibbhajjeyya (syā. kaṃ.)]. So tattha pheggumpi nādhigaccheyya, kuto sāraṃ! Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṃ na attaniyaṃ samanupassati. So evaṃ asamanupassanto [evaṃ samanupassanto (syā. kaṃ. ka.)] na kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

8. Ādittapariyāyasuttaṃ

235. ‘‘Ādittapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, ādittapariyāyo, dhammapariyāyo? Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā. kaṃ.)] cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ [nimittassādagadhitaṃ (syā. kaṃ. ka.) ma. ni. 

234. 一时,尊者阿难和尊者优陀夷住在拘睒弥(现在的Kosam)的瞿师多园。傍晚时分,优陀夷尊者从独处起来,走到阿难尊者那里。到了之后,与阿难尊者互相问候。寒暄叙旧后,坐在一旁。坐在一旁的优陀夷尊者对阿难尊者说:
"朋友阿难,正如世尊以种种方式说明、开示、阐明此身:'如是此身非我',是否也可以同样地解说、教导、安立、建立、开显、分别、阐明此识:'如是此识非我'?"
"朋友优陀夷,正如世尊以种种方式说明、开示、阐明此身:'如是此身非我',也可以同样地解说、教导、安立、建立、开显、分别、阐明此识:'如是此识非我'。"
"朋友,缘眼和色生起眼识,是吗?""是的,朋友。""朋友,如果眼识生起的因和缘,那个因和缘完全、彻底、毫无余地灭尽,眼识还能被认知吗?""不能,朋友。""朋友,以这个方法,世尊已经说明、开示、阐明:'如是此识非我'......
朋友,缘舌和味生起舌识,是吗?""是的,朋友。""朋友,如果舌识生起的因和缘,那个因和缘完全、彻底、毫无余地灭尽,舌识还能被认知吗?""不能,朋友。""朋友,以这个方法,世尊已经说明、开示、阐明:'如是此识非我'......
朋友,缘意和法生起意识,是吗?""是的,朋友。""朋友,如果意识生起的因和缘,那个因和缘完全、彻底、毫无余地灭尽,意识还能被认知吗?""不能,朋友。""朋友,以这个方法,世尊已经说明、开示、阐明:'如是此识非我'。
朋友,譬如一个人想要寻求坚实木材,拿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、没有长出花序。他砍断树根;砍断树根后,砍断树顶;砍断树顶后,剥开叶鞘。他在那里连纤维都找不到,更不用说坚实木材!同样地,朋友,比丘在六触处不见有我或我所。他如此不见时,不执取世间的任何事物。不执取则不忧虑。不忧虑则自身证得涅槃。他了知:'生已尽,梵行已立,所作已办,不受后有'。"
第七;
8. 燃烧法门经
235. "比丘们,我将为你们说燃烧法门。请听。比丘们,什么是燃烧法门?比丘们,宁可用炽热、燃烧、发光的铁棒烧灼眼根,也不要在眼所识的色中执取细相。执著于相的愉悦,

3.316-317] vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā, tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

‘‘Varaṃ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya , anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṅkareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi .

‘‘Varaṃ , bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

‘‘Varaṃ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

‘‘Varaṃ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

‘‘Varaṃ, bhikkhave, sottaṃ. Sottaṃ kho panāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ vadāmi, aphalaṃ jīvitānaṃ vadāmi, momūhaṃ jīvitānaṃ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyya. Imaṃ khvāhaṃ, bhikkhave , vañjhaṃ jīvitānaṃ ādīnavaṃ disvā evaṃ vadāmi.

‘‘Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati – ‘tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’’’ [anicca’’nti (?)].

‘‘Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti sotaṃ aniccaṃ, saddā aniccā, sotaviññāṇaṃ aniccaṃ, sotasamphasso anicco, yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.

‘‘Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti ghānaṃ aniccaṃ, gandhā aniccā, ghānaviññāṇaṃ aniccaṃ, ghānasamphasso anicco, yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

‘‘Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco, yampidaṃ jivhāsamphassapaccayā uppajjati…pe… tampi aniccaṃ.


比丘们,识若住立,执著于相的愉悦或执著于细相的愉悦,如果在那时死亡,有可能会投生到两种去处之一 - 地狱或畜生道。比丘们,我看到这个过患,所以这样说。
比丘们,宁可用炽热、燃烧、发光的铁钉烧灼耳根,也不要在耳所识的声中执取细相。比丘们,识若住立,执著于相的愉悦或执著于细相的愉悦,如果在那时死亡,有可能会投生到两种去处之一 - 地狱或畜生道。比丘们,我看到这个过患,所以这样说。
比丘们,宁可用炽热、燃烧、发光的指甲刀烧灼鼻根,也不要在鼻所识的香中执取细相。比丘们,识若住立,执著于相的愉悦或执著于细相的愉悦,如果在那时死亡,有可能会投生到两种去处之一 - 地狱或畜生道。比丘们,我看到这个过患,所以这样说。
比丘们,宁可用炽热、燃烧、发光的剃刀烧灼舌根,也不要在舌所识的味中执取细相。比丘们,识若住立,执著于相的愉悦或执著于细相的愉悦,如果在那时死亡,有可能会投生到两种去处之一 - 地狱或畜生道。比丘们,我看到这个过患,所以这样说。
比丘们,宁可用炽热、燃烧、发光的长矛烧灼身根,也不要在身所识的触中执取细相。比丘们,识若住立,执著于相的愉悦或执著于细相的愉悦,如果在那时死亡,有可能会投生到两种去处之一 - 地狱或畜生道。比丘们,我看到这个过患,所以这样说。
比丘们,宁可睡眠。比丘们,我说睡眠是生命的不孕,是生命的无果,是生命的愚痴,但不要像那样思维,以致于受这样的思维控制而破坏僧团。比丘们,我看到这种不孕生命的过患,所以这样说。
在这里,比丘们,多闻圣弟子如此思维:'暂且不论用炽热、燃烧、发光的铁棒烧灼眼根。我要这样思维 - 眼无常,色无常,眼识无常,眼触无常,缘眼触所生的受,无论乐受、苦受或不苦不乐受,那也是无常的。'
'暂且不论用炽热、燃烧、发光的铁钉烧灼耳根。我要这样思维 - 耳无常,声无常,耳识无常,耳触无常,缘耳触所生的受,无论乐受、苦受或不苦不乐受,那也是无常的。'
'暂且不论用炽热、燃烧、发光的指甲刀烧灼鼻根。我要这样思维 - 鼻无常,香无常,鼻识无常,鼻触无常,缘鼻触所生的受......那也是无常的。'
'暂且不论用炽热、燃烧、发光的剃刀烧灼舌根。我要这样思维 - 舌无常,味无常,舌识无常,舌触无常,缘舌触所生的受......那也是无常的。'


‘‘Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti kāyo anicco, phoṭṭhabbā aniccā , kāyaviññāṇaṃ aniccaṃ, kāyasamphasso anicco, yampidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

‘‘Tiṭṭhatu tāva sottaṃ. Handāhaṃ idameva manasi karomi – iti mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’’.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo’’ti. Aṭṭhamaṃ.

9. Paṭhamahatthapādopamasuttaṃ

236. ‘‘Hatthesu , bhikkhave, sati ādānanikkhepanaṃ paññāyati; pādesu sati abhikkamapaṭikkamo paññāyati; pabbesu sati samiñjanapasāraṇaṃ paññāyati; kucchismiṃ sati jighacchā pipāsā paññāyati. Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya sati jivhāsamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe….

‘‘Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na paññāyati; pādesu asati abhikkamapaṭikkamo na paññāyati; pabbesu asati samiñjanapasāraṇaṃ na paññāyati; kucchismiṃ asati jighacchā pipāsā na paññāyati. Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya asati jivhāsamphassapaccayā nuppajjati…pe… manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkha’’nti. Navamaṃ.

10. Dutiyahatthapādopamasuttaṃ

237. ‘‘Hatthesu, bhikkhave, sati ādānanikkhepanaṃ hoti; pādesu sati abhikkamapaṭikkamo hoti; pabbesu sati samiñjanapasāraṇaṃ hoti; kucchismiṃ sati jighacchā pipāsā hoti. Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya sati…pe… manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe….

‘‘Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na hoti; pādesu asati abhikkamapaṭikkamo na hoti; pabbesu asati samiñjanapasāraṇaṃ na hoti; kucchismiṃ asati jighacchā pipāsā na hoti. Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya asati jivhāsamphassapaccayā nuppajjati…pe… manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkha’’nti. Dasamaṃ.

Samuddavaggo aṭṭharasamo.

Tassuddānaṃ –

Dve samuddā bāḷisiko, khīrarukkhena koṭṭhiko;

Kāmabhū udāyī ceva, ādittena ca aṭṭhamaṃ;

Hatthapādūpamā dveti, vaggo tena pavuccatīti.

19. Āsīvisavaggo

1. Āsīvisopamasuttaṃ



'暂且不论用炽热、燃烧、发光的长矛烧灼身根。我要这样思维 - 身无常,触无常,身识无常,身触无常,缘身触所生的受......那也是无常的。'
'暂且不论睡眠。我要这样思维 - 意无常,法无常,意识无常,意触无常,缘意触所生的受,无论乐受、苦受或不苦不乐受,那也是无常的。'"
比丘们,多闻圣弟子如是观察,就厌离眼,厌离色,厌离眼识,厌离眼触......厌离缘意触所生的受,无论乐受、苦受或不苦不乐受。厌离则离贪;离贪则解脱;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。"比丘们,这就是燃烧法门。"
第八;
9. 第一手足譬喻经
236. "比丘们,有手时,才有拿起放下;有脚时,才有前进后退;有关节时,才有屈伸;有腹时,才有饥渴。同样地,比丘们,有眼时,缘眼触而生内在的乐苦......有舌时,缘舌触而生内在的乐苦......有意时,缘意触而生内在的乐苦......
比丘们,无手时,就没有拿起放下;无脚时,就没有前进后退;无关节时,就没有屈伸;无腹时,就没有饥渴。同样地,比丘们,无眼时,不缘眼触而生内在的乐苦......无舌时,不缘舌触而生......无意时,不缘意触而生内在的乐苦。"
第九;
10. 第二手足譬喻经
237. "比丘们,有手时,有拿起放下;有脚时,有前进后退;有关节时,有屈伸;有腹时,有饥渴。同样地,比丘们,有眼时,缘眼触而生内在的乐苦......有舌时......有意时,缘意触而生内在的乐苦......
比丘们,无手时,没有拿起放下;无脚时,没有前进后退;无关节时,没有屈伸;无腹时,没有饥渴。同样地,比丘们,无眼时,不缘眼触而生内在的乐苦......无舌时,不缘舌触而生......无意时,不缘意触而生内在的乐苦。"
第十;
海品第十八完。
其摄颂:
两海和钓鱼者,乳树和拘絺罗,
欲生与优陀夷,燃烧为第八,
两手足譬喻,此品由此称。
19. 毒蛇品
1. 毒蛇譬喻经

238. ‘‘Seyyathāpi , bhikkhave, cattāro āsīvisā uggatejā ghoravisā. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṃ vuṭṭhāpetabbā, kālena kālaṃ nhāpetabbā, kālena kālaṃ bhojetabbā, kālena kālaṃ saṃvesetabbā [pavesetabbā (syā. kaṃ. pī. ka.)]. Yadā ca kho te, ambho purisa, imesaṃ catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ aññataro vā aññataro vā kuppissati, tato tvaṃ, ambho purisa, maraṇaṃ vā nigacchasi, maraṇamattaṃ vā dukkhaṃ. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ yena vā tena vā palāyetha. Tamenaṃ evaṃ vadeyyuṃ – ‘ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṃ passissāma tattheva jīvitā voropessāmāti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ yena vā tena vā palāyetha. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṃ passissāmi tattheva siro pātessāmīti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha. So passeyya suññaṃ gāmaṃ. Yaññadeva gharaṃ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya. Yaññadeva bhājanaṃ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya. Tamenaṃ evaṃ vadeyyuṃ – ‘idāni, ambho purisa, imaṃ suññaṃ gāmaṃ corā gāmaghātakā pavisanti [vadhissanti (sī. pī.)]. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṃ gāmaghātakānaṃ yena vā tena vā palāyetha. So passeyya mahantaṃ udakaṇṇavaṃ orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ. Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Atha kho, bhikkhave, tassa purisassa evamassa – ‘ayaṃ kho mahāudakaṇṇavo orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ, natthi ca [na cassa (sī. ka.), natthassa (syā. kaṃ.)] nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya’’’nti.

‘‘Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya, tiṇṇo pāraṅgato [pāragato (sī. syā. kaṃ.)] thale tiṭṭhati brāhmaṇo.

‘‘Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. Ayañcettha [ayaṃ cevettha (sī.)] attho – cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṃ mahābhūtānaṃ adhivacanaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.

‘‘Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ – rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.

‘‘Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.


238. "比丘们,譬如有四条猛毒的毒蛇。这时有一个人来了,他想活命,不想死,想快乐,厌恶痛苦。人们对他这样说:'喂,这位仁者,这四条猛毒的毒蛇,你要时时唤醒它们,时时给它们洗澡,时时给它们喂食,时时让它们睡觉。喂,这位仁者,如果这四条猛毒的毒蛇中任何一条发怒,那时你就会死亡或遭受相当于死亡的痛苦。喂,这位仁者,你该做的就去做吧。'
比丘们,那个人害怕四条猛毒的毒蛇,就往这里那里逃跑。人们对他这样说:'喂,这位仁者,这五个仇敌杀手在后面追赶你,他们说:"我们在哪里看到他,就在哪里杀死他。"喂,这位仁者,你该做的就去做吧。'
比丘们,那个人害怕四条猛毒的毒蛇,害怕五个仇敌杀手,就往这里那里逃跑。人们对他这样说:'喂,这位仁者,这第六个内奸杀手举着剑在后面追赶你,他说:"我在哪里看到他,就在哪里砍下他的头。"喂,这位仁者,你该做的就去做吧。'
比丘们,那个人害怕四条猛毒的毒蛇,害怕五个仇敌杀手,害怕第六个举剑的内奸杀手,就往这里那里逃跑。他看到一个空村。他进入任何房子都是空的,摸任何容器都是空的。人们对他这样说:'喂,这位仁者,现在强盗村贼要进入这个空村了。喂,这位仁者,你该做的就去做吧。'
比丘们,那个人害怕四条猛毒的毒蛇,害怕五个仇敌杀手,害怕第六个举剑的内奸杀手,害怕强盗村贼,就往这里那里逃跑。他看到一片大水,此岸危险可怕,彼岸安全无畏。但没有渡船或桥梁可以从此岸到彼岸。比丘们,那个人就这样想:'这是一片大水,此岸危险可怕,彼岸安全无畏,但没有渡船或桥梁可以从此岸到彼岸。我不如收集草木枝叶,扎成筏子,依靠那个筏子,用手脚努力,平安地到达彼岸。'
比丘们,那个人就收集草木枝叶,扎成筏子,依靠那个筏子,用手脚努力,平安地到达彼岸。渡过去,到达彼岸,他站在陆地上成为婆罗门。
比丘们,我作这个譬喻是为了说明意义。这里的意义是:四条猛毒的毒蛇,比丘们,这是指四大的代称 - 地界、水界、火界、风界。
五个仇敌杀手,比丘们,这是指五取蕴的代称,即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。
第六个举剑的内奸杀手,比丘们,这是指喜贪的代称。


‘‘Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati…pe… jivhāto cepi naṃ, bhikkhave…pe… manato cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati.

‘‘Corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu; sotaṃ, bhikkhave…pe… ghānaṃ, bhikkhave…pe… jivhā, bhikkhave, haññati manāpāmanāpesu rasesu; kāyo, bhikkhave…pe… mano, bhikkhave, haññati manāpāmanāpesu dhammesu.

‘‘Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṃ oghānaṃ adhivacanaṃ – kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.

‘‘Orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṃ adhivacanaṃ.

‘‘Pārimaṃ tīraṃ khemaṃ appaṭibhayanti kho, bhikkhave, nibbānassetaṃ adhivacanaṃ.

‘‘Kullanti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ.

‘‘Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacana’’nti. Paṭhamaṃ.

2. Rathopamasuttaṃ



"空村,比丘们,这是指六内处的代称。比丘们,如果智者、贤明、有智慧的人从眼来观察,就会显现为空、虚、无......比丘们,如果从舌来观察......比丘们,如果从意来观察,就会显现为空、虚、无。
强盗村贼,比丘们,这是指六外处的代称。比丘们,眼在可意不可意的色中受损;比丘们,耳......比丘们,鼻......比丘们,舌在可意不可意的味中受损;比丘们,身......比丘们,意在可意不可意的法中受损。
大水,比丘们,这是指四暴流的代称 - 欲暴流、有暴流、见暴流、无明暴流。
此岸危险可怕,比丘们,这是指有身的代称。
彼岸安全无畏,比丘们,这是指涅槃的代称。
筏子,比丘们,这是指八支圣道的代称,即:正见......正定。
用手脚努力,比丘们,这是指精进的代称。
渡过去,到达彼岸,站在陆地上成为婆罗门,比丘们,这是指阿罗汉的代称。"
第一;
2. 车乘譬喻经

239. ‘‘Tīhi , bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi tīhi? Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṃ anuyutto.

‘‘Kathañca , bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti, nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ. Tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Seyyathāpi, bhikkhave, subhūmiyaṃ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo [odhatapatodo (syā. kaṃ.), odhasatapatodo (pī.)]. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evameva kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ ārakkhāya sikkhati , saṃyamāya sikkhati, damāya sikkhati, upasamāya sikkhati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

‘‘Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Seyyathāpi , bhikkhave, puriso vaṇaṃ ālimpeyya yāvadeva rohanatthāya [ropanatthāya (sī. pī.), sevanatthāya (syā. kaṃ.), gopanatthāya (ka.)], seyyathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya; evaṃ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

‘‘Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā’’ti. Dutiyaṃ.

3. Kummopamasuttaṃ



239. "比丘们,具足三法的比丘,现法中多住于乐和喜悦,他也开始努力灭尽诸漏。哪三法?守护诸根门,饮食知量,专注警寤。
比丘们,比丘如何守护诸根门?在此,比丘们,比丘以眼见色时不取相,不取细相。因为若住于不防护眼根,则贪忧等恶不善法会流入。他为了防护而修习,守护眼根,在眼根上达到防护。以耳闻声时......以鼻嗅香时......以舌尝味时......以身触触时......以意识法时不取相,不取细相。因为若住于不防护意根,则贪忧等恶不善法会流入。他为了防护而修习,守护意根,在意根上达到防护。比丘们,譬如在平坦的四衢大道上,站着一辆配有良马、系着缰绳的战车。善巧的调马师、驭者登上车,左手执缰,右手持鞭,可以随意驱驰。同样地,比丘们,比丘为了守护这六根而学习,为了调伏而学习,为了止息而学习,为了平静而学习。比丘们,比丘就是这样守护诸根门。
比丘们,比丘如何饮食知量?在此,比丘们,比丘如理思惟而食用食物 - 不为嬉戏,不为骄慢,不为装饰,不为庄严,只为了这个身体的存续、维持,为了止息伤害,为了资助梵行,思惟:'我要断除旧受,不生新受,我将获得活命,无过且安住。'比丘们,譬如有人涂抹伤口只为了愈合,或者譬如给车轴上油只为了运载重物。同样地,比丘们,比丘如理思惟而食用食物 - 不为嬉戏,不为骄慢,不为装饰,不为庄严,只为了这个身体的存续、维持,为了止息伤害,为了资助梵行,思惟:'我要断除旧受,不生新受,我将获得活命,无过且安住。'比丘们,比丘就是这样饮食知量。
比丘们,比丘如何专注警寤?在此,比丘们,比丘白天经行、静坐,净化心中的障碍法。初夜经行、静坐,净化心中的障碍法。中夜右胁而卧,作狮子卧,一足叠一足,具念正知,心中作意起身之想。后夜起来,经行、静坐,净化心中的障碍法。比丘们,比丘就是这样专注警寤。比丘们,具足这三法的比丘,现法中多住于乐和喜悦,他也开始努力灭尽诸漏。"
第二;
3. 龟譬喻经

240. ‘‘Bhūtapubbaṃ, bhikkhave, kummo kacchapo sāyanhasamayaṃ anunadītīre gocarapasuto ahosi. Siṅgālopi [sigālopi (sī. syā. kaṃ. pī.)] kho, bhikkhave, sāyanhasamayaṃ anunadītīre gocarapasuto ahosi. Addasā kho, bhikkhave, kummo kacchapo siṅgālaṃ dūratova gocarapasutaṃ. Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati. Siṅgālopi kho, bhikkhave, addasa kummaṃ kacchapaṃ dūratova gocarapasutaṃ. Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṃ kacchapaṃ paccupaṭṭhito ahosi – ‘yadāyaṃ kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ abhininnāmessati, tattheva naṃ gahetvā uddālitvā khādissāmī’ti. Yadā kho, bhikkhave, kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṃ alabhamāno.

‘‘Evameva kho, bhikkhave, tumhepi māro pāpimā satataṃ samitaṃ paccupaṭṭhito – ‘appeva nāmāhaṃ imesaṃ cakkhuto vā otāraṃ labheyyaṃ…pe… jivhāto vā otāraṃ labheyyaṃ…pe… manato vā otāraṃ labheyya’nti. Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha manindriyaṃ, manindriye saṃvaraṃ āpajjatha. Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṃ alabhamāno – kummamhāva siṅgālo’’ti.

‘‘Kummo aṅgāni sake kapāle,

Samodahaṃ bhikkhu manovitakke;

Anissito aññamaheṭhayāno,

Parinibbuto nūpavadeyya kañcī’’ti. tatiyaṃ;

4. Paṭhamadārukkhandhopamasuttaṃ



240. "比丘们,从前有一只龟在傍晚时分在河岸边觅食。比丘们,那时也有一只豺狼在傍晚时分在河岸边觅食。比丘们,龟从远处看到了觅食的豺狼。看到后,它把四肢和头缩进自己的壳里,保持沉默不动。比丘们,豺狼也从远处看到了觅食的龟。看到后,它走向龟,走近后站在龟旁边,想:'如果这只龟伸出四肢和头中的任何一个,我就抓住它,撕开它,吃掉它。'比丘们,当龟没有伸出四肢和头中的任何一个时,豺狼就对龟失去兴趣而离开了,因为找不到机会。
比丘们,同样地,魔罗恶者也一直守候着你们:'也许我能从他们的眼睛找到机会......从舌头找到机会......从意找到机会。'因此,比丘们,你们应当住于守护诸根门。以眼见色时,不要取相,不要取细相。因为若住于不防护眼根,则贪忧等恶不善法会流入。你们要为了防护而修习,守护眼根,在眼根上达到防护。以耳闻声时......以鼻嗅香时......以舌尝味时......以身触触时......以意识法时,不要取相,不要取细相。因为若住于不防护意根,则贪忧等恶不善法会流入。你们要为了防护而修习,守护意根,在意根上达到防护。比丘们,当你们住于守护诸根门时,魔罗恶者也会对你们失去兴趣而离开,因为找不到机会 - 就像豺狼对龟一样。"
"龟把四肢缩进自己的壳里,
比丘把意念收摄在心中;
不依赖他人,不伤害他人,
完全寂灭,不责难任何人。"
第三;
4. 第一木材堆譬喻经

241. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ. Disvāna bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’nti? ‘‘Evaṃ, bhante’’. ‘‘Sace so, bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchati, na pārimaṃ tīraṃ upagacchati, na majjhe saṃsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati; evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. Taṃ kissa hetu? Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.

‘‘Evameva kho, bhikkhave, sace tumhepi na orimaṃ tīraṃ upagacchatha, na pārimaṃ tīraṃ upagacchatha; na majjhe saṃsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha; evaṃ tumhe , bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā. Taṃ kissa hetu? Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā’’ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsādo [saṃsīdo (ka.), saṃsīdito (syā. kaṃ.)], ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo’’ti?

‘‘‘Orimaṃ tīra’nti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. ‘Pārimaṃ tīra’nti kho , bhikkhu, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. ‘Majjhe saṃsādo’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ. ‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṃ adhivacanaṃ.

‘‘Katamo ca, bhikkhu, manussaggāho? Idha, bhikkhu, gihīhi saṃsaṭṭho [gihisaṃsaṭṭho (ka.)] viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Ayaṃ vuccati, bhikkhu, manussaggāho.

‘‘Katamo ca, bhikkhu, amanussaggāho? Idha, bhikkhu, ekacco aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Ayaṃ vuccati, bhikkhu, amanussaggāho. ‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

‘‘Katamo ca, bhikkhu, antopūtibhāvo? Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Ayaṃ vuccati, bhikkhu, ‘antopūtibhāvo’’’ti.

Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti. Atha kho nando gopālako bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, na orimaṃ tīraṃ upagacchāmi, na pārimaṃ tīraṃ upagacchāmi, na majjhe saṃsīdissāmi, na thale ussīdissāmi, na maṃ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Tena hi tvaṃ, nanda, sāmikānaṃ gāvo niyyātehī’’ti [nīyyādehīti (sī.), niyyādehīti (syā. kaṃ. pī.)]. ‘‘Gamissanti, bhante, gāvo vacchagiddhiniyo’’ti. ‘‘Niyyāteheva tvaṃ, nanda, sāmikānaṃ gāvo’’ti. Atha kho nando gopālako sāmikānaṃ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘niyyātitā [niyyātā (syā. kaṃ. ka. sī. aṭṭha.)], bhante, sāmikānaṃ gāvo. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho nando gopālako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho…pe… aññataro ca panāyasmā nando arahataṃ ahosīti. Catutthaṃ.

5. Dutiyadārukkhandhopamasuttaṃ



241. 有一次,世尊住在拘萨罗国(Kosambī)恒河岸边。世尊看到一大块木材被恒河水冲走。看到后,世尊对比丘们说:"比丘们,你们看到那块被恒河水冲走的大木材吗?""是的,尊者。""比丘们,如果那块木材不靠近此岸,不靠近彼岸,不沉没中流,不搁浅岸上,不被人捕获,不被非人捕获,不被漩涡捕获,不会内腐,那么,比丘们,那块木材就会向海倾斜、倾向、倾泻。为什么?因为,比丘们,恒河的水流向海倾斜、倾向、倾泻。
同样地,比丘们,如果你们不靠近此岸,不靠近彼岸,不沉没中流,不搁浅岸上,不被人捕获,不被非人捕获,不被漩涡捕获,不会内腐,那么,比丘们,你们就会向涅槃倾斜、倾向、倾泻。为什么?因为,比丘们,正见向涅槃倾斜、倾向、倾泻。"当这样说时,一位比丘对世尊说:"尊者,什么是此岸?什么是彼岸?什么是中流沉没?什么是岸上搁浅?什么是人捕获?什么是非人捕获?什么是漩涡捕获?什么是内腐?"
"比丘,'此岸'是六内处的代称。'彼岸'是六外处的代称。'中流沉没'是喜贪的代称。'岸上搁浅'是我慢的代称。
比丘,什么是人捕获?在此,比丘与在家人交往,同乐同悲,他们快乐他就快乐,他们痛苦他就痛苦,当有事情要做时他亲自参与其中。比丘,这称为人捕获。
比丘,什么是非人捕获?在此,某比丘发愿修梵行:'以此戒、禁、苦行或梵行,我将成为天神或某种天神。'比丘,这称为非人捕获。'漩涡捕获'是五欲功德的代称。
比丘,什么是内腐?在此,某比丘是破戒者、恶法者、不净行为者、秘密作恶者、非沙门而自称沙门、非梵行者而自称梵行者、内心腐败、充满欲望、如垃圾堆。比丘,这称为'内腐'。"
那时,牧牛人难陀站在离世尊不远处。然后牧牛人难陀对世尊说:"尊者,我不靠近此岸,不靠近彼岸,不沉没中流,不搁浅岸上,我不会被人捕获,不会被非人捕获,不会被漩涡捕获,不会内腐。尊者,愿我能在世尊座下出家,愿我能受具足戒。""那么,难陀,你要把牛交还给主人。""尊者,牛会自己回去的,因为它们贪恋小牛。""难陀,你还是要把牛交还给主人。"于是牧牛人难陀把牛交还给主人后,来到世尊处,到了之后对世尊说:"尊者,牛已交还给主人了。愿我能在世尊座下出家,愿我能受具足戒。"牧牛人难陀得以在世尊座下出家,得受具足戒。受具足戒不久,尊者难陀独处......尊者难陀成为阿罗汉之一。
第四;
5. 第二木材堆譬喻经

242. Ekaṃ samayaṃ bhagavā kimilāyaṃ [kimbilāyaṃ (sī. pī.), kimmilāyaṃ (syā. kaṃ.)] viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ. Disvāna bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’nti? ‘‘Evaṃ bhante’’…pe… evaṃ vutte, āyasmā kimilo bhagavantaṃ etadavoca – kiṃ nu kho, bhante, orimaṃ tīraṃ…pe… katamo ca, kimila, antopūtibhāvo. Idha, kimila, bhikkhu aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṃ paññāyati. Ayaṃ vuccati, kimila, antopūtibhāvoti. Pañcamaṃ.

6. Avassutapariyāyasuttaṃ



242. 有一次,世尊住在基米罗(Kimilā)恒河岸边。世尊看到一大块木材被恒河水冲走。看到后,世尊对比丘们说:"比丘们,你们看到那块被恒河水冲走的大木材吗?""是的,尊者。"......当这样说时,尊者基米罗对世尊说:"尊者,什么是此岸?......基米罗,什么是内腐?在此,基米罗,比丘犯了某种污染的罪,这种罪是无法出离的。基米罗,这称为'内腐'。"
第五;
6. 漏泄法门经


243. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ [sandhāgāraṃ (ka.)] acirakāritaṃ hoti anajjhāvuṭṭhaṃ [anajjhāvutthaṃ (sī. syā. kaṃ. pī.)] samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ [acirakāritaṃ hoti (ka.)] anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena . Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ [sabbasanthariṃ santhataṃ (ka.)] santhāgāraṃ santharitvā āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhāpetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ – ‘‘sabbasantharisanthataṃ [sabbasanthariṃ santhataṃ (sī. pī. ka.)], bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito. Yassa dāni , bhante, bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā. Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – ‘‘abhikkantā kho, gotamā, ratti. Yassa dāni kālaṃ maññathā’’ti . ‘‘Evaṃ , bhante’’ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.


243. 有一次,世尊住在释迦族的迦毗罗卫城(Kapilavatthu)尼拘律园。那时,迦毗罗卫城的释迦族人新建了一座集会堂,尚未被任何沙门、婆罗门或其他人居住过。于是迦毗罗卫城的释迦族人来到世尊处,来到后礼敬世尊,然后坐在一旁。坐在一旁的迦毗罗卫城释迦族人对世尊说:"尊者,这里迦毗罗卫城的释迦族人新建了一座集会堂,尚未被任何沙门、婆罗门或其他人居住过。请世尊首先使用它。世尊首先使用后,迦毗罗卫城的释迦族人才会使用。这将使迦毗罗卫城的释迦族人长久获得利益和快乐。"世尊以沉默表示同意。
于是迦毗罗卫城的释迦族人知道世尊同意后,从座位上起身,礼敬世尊,右绕后,来到新集会堂。来到后,他们在整个集会堂铺上地毯,安排座位,放置水罐,点燃油灯,然后来到世尊处。来到后对世尊说:"尊者,整个集会堂已铺上地毯,座位已安排,水罐已放置,油灯已点燃。现在请世尊自定时间。"于是世尊穿好衣服,拿起衣钵,与比丘僧团一起来到新集会堂。来到后,洗脚,进入集会堂,靠着中间的柱子面向东方坐下。比丘僧团也洗脚,进入集会堂,靠着西墙面向东方坐下,以世尊为首。迦毗罗卫城的释迦族人也洗脚,进入集会堂,靠着东墙面向西方坐下,以世尊为首。然后世尊用法语开示、教导、鼓励、鼓舞迦毗罗卫城的释迦族人大部分夜晚,然后让他们离开:"瞿昙们,夜已深了。现在你们自定时间吧。""是的,尊者。"迦毗罗卫城的释迦族人回答世尊后,从座位上起身,礼敬世尊,右绕后离开。


Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. Paṭibhātu taṃ, moggallāna, bhikkhūnaṃ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi , pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca – ‘‘avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

‘‘Kathaṃ, āvuso, avassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu…pe… avassuto jivhāviññeyyesu rasesu…pe… avassuto manoviññeyyesu dhammesu. Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati labhateva māro otāraṃ, labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati, labhateva [labhetha (ka.)] māro otāraṃ , labhati [labhetha (ka.)] māro ārammaṇaṃ…pe… manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.

‘‘Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ kolāpaṃ terovassikaṃ. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva [labhetha (ka.)] aggi otāraṃ, labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya…pe… uttarāya cepi naṃ disāya…pe… dakkhiṇāya cepi naṃ disāya…pe… heṭṭhimato cepi naṃ…pe… uparimato cepi naṃ… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati…pe… manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ. Evaṃvihāriñcāvuso, bhikkhuṃ rūpā adhibhaṃsu, na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi ; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, [anadhibhūto (sī. syā. kaṃ. ka.)] adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, āvuso, avassuto hoti.


于是世尊在迦毗罗卫城的释迦族人离开不久后,对尊者大目犍连说:"目犍连,比丘僧团已经没有昏沉睡眠了。目犍连,请你为比丘们说法。我背痛,我要伸展一下。""是的,尊者。"尊者大目犍连回答世尊。于是世尊把僧伽梨衣折叠四层铺好,右胁而卧,作狮子卧,一足叠一足,具念正知,心中作意起身之想。然后尊者大目犍连对比丘们说:"贤友们。""贤友。"那些比丘回答尊者大目犍连。尊者大目犍连说:"贤友们,我将为你们讲说漏泄法门和不漏泄法门。请仔细听,好好作意,我要说了。""是的,贤友。"那些比丘回答尊者大目犍连。尊者大目犍连说:
"贤友们,如何是漏泄?在此,贤友们,比丘以眼见色后,对可爱的色执着,对不可爱的色嗔恚,住于不安立身念,心量狭小,不如实了知能解脱那些生起的恶不善法的心解脱、慧解脱......以舌尝味后......以意识法后,对可爱的法执着,对不可爱的法嗔恚,住于不安立身念,心量狭小,不如实了知能解脱那些生起的恶不善法的心解脱、慧解脱。贤友们,这称为比丘对眼所识的色漏泄......对舌所识的味漏泄......对意所识的法漏泄。贤友们,如此住的比丘,若魔从眼接近他,魔就能得到机会,魔就能得到所缘......若魔从舌接近他,魔就能得到机会,魔就能得到所缘......若魔从意接近他,魔就能得到机会,魔就能得到所缘。
贤友们,譬如有一座芦苇房或草房,干燥、陈旧、过了雨季。若有人从东方拿着燃烧的草把接近它,火就能得到机会,火就能得到燃料;若有人从西方......从北方......从南方......从下方......从上方......从任何方向拿着燃烧的草把接近它,火就能得到机会,火就能得到燃料。同样地,贤友们,如此住的比丘,若魔从眼接近他,魔就能得到机会,魔就能得到所缘......若魔从舌接近他......若魔从意接近他,魔就能得到机会,魔就能得到所缘。贤友们,如此住的比丘被色征服,不能征服色;被声征服,不能征服声;被香征服,不能征服香;被味征服,不能征服味;被触征服,不能征服触;被法征服,不能征服法。贤友们,这称为比丘被色征服、被声征服、被香征服、被味征服、被触征服、被法征服,被征服而不能征服,被那些导致污染、再生、有苦果报、未来生老死的恶不善法征服。贤友们,这就是漏泄。


‘‘Kathañcāvuso, anavassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso , tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu…pe… anavassuto manoviññeyyesu dhammesu. Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati…pe… manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.

‘‘Seyyathāpi, āvuso, kūṭāgāraṃ vā sālā vā bahalamattikā addāvalepanā. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ…pe… pacchimāya cepi naṃ… uttarāya cepi naṃ… dakkhiṇāya cepi naṃ… heṭṭhimato cepi naṃ… uparimato cepi naṃ… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ…pe… manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ. Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto [anadhibhūto kehici kilesehi (ka.)], adhibhosi te pāpake akusale dhamme saṃkilesike ponobbhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye. Evaṃ kho, āvuso, anavassuto hotī’’ti.

Atha kho bhagavā vuṭṭhahitvā āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘sādhu sādhu, moggallāna! Sādhu kho tvaṃ, moggallāna, bhikkhūnaṃ avassutapariyāyañca anavassutapariyāyañca abhāsī’’ti.

Idamavoca āyasmā mahāmoggallāno. Samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti. Chaṭṭhaṃ.

7. Dukkhadhammasuttaṃ



"贤友们,如何是不漏泄?在此,贤友们,比丘以眼见色后,对可爱的色不执着,对不可爱的色不嗔恚,住于安立身念,心量无量,如实了知能解脱那些生起的恶不善法的心解脱、慧解脱......以舌尝味后......以意识法后,对可爱的法不执着,  不可爱的法不嗔恚,住于安立身念,心量无量,如实了知能解脱那些生起的恶不善法的心解脱、慧解脱。贤友们,这称为比丘对眼所识的色不漏泄......对意所识的法不漏泄。贤友们,如此住的比丘,即使魔从眼接近他,魔也不能得到机会,不能得到所缘......即使魔从舌接近他......即使魔从意接近他,魔也不能得到机会,不能得到所缘。
贤友们,譬如有一座尖顶楼或大厅,墙壁厚实,涂抹坚固。即使有人从东方拿着燃烧的草把接近它,火也不能得到机会,不能得到燃料......即使从西方......从北方......从南方......从下方......从上方......从任何方向拿着燃烧的草把接近它,火也不能得到机会,不能得到燃料。同样地,贤友们,如此住的比丘,即使魔从眼接近他,魔也不能得到机会,不能得到所缘......即使魔从意接近他,魔也不能得  机会,不能得到所缘。贤友们,如此住的比丘征服色,不被色征服;征服声,不被声征服;征服香,不被香征服;征服味,不被味征服;征服触,不被触征服;征服法,不被法征服。贤友们,这称为比丘征服色、征服声、征服香、征服味、征服触、征服法,征服而不被征服,征服那些导致污染、再生、有苦果报、未来生老死的恶不善法。贤友们,这就是不漏泄。"
然后世尊起身对尊者大目犍连说:"很好,很好,目犍连!你很好地为比丘们讲说了漏泄法门和不漏泄法门。"
这是尊者大目犍连所说。导师赞同。那些比丘欢喜、随喜尊者大目犍连所说。
第六;
7. 苦法经


244. Yato kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti. Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānusenti.

‘‘Kathañca, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti? ‘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, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.

‘‘Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā, taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. So iticīticeva kāyaṃ sannāmeyya. Taṃ kissa hetu? Ñāta [ñāṇaṃ (ka.)] ñhi, bhikkhave, tassa purisassa [purisassa hoti (sī. syā. kaṃ. pī.), purisassa hetu hoti (ka.) ma. ni. 

244. "比丘们,当比丘如实了知一切苦法的生起和消失时,他就会这样看待欲望:当他如此看待欲望时,对欲望的欲求、贪爱、迷恋、热恼就不会潜伏。他会这样了知自己的行为和生活方式:当他如此行动和生活时,贪忧等恶不善法就不会潜伏。
比丘们,比丘如何如实了知一切苦法的生起和消失?'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'- 比丘们,比丘就是这样如实了知一切苦法的生起和消失。
比丘们,比丘如何看待欲望,使得当他如此看待欲望时,对欲望的欲求、贪爱、迷恋、热恼就不会潜伏?比丘们,譬如有一个比人还深的火坑,装满了无火焰无烟的炭火。然后有一个人来了,他想活命,不想死,想快乐,厌恶痛苦。两个强壮的人抓住他的两臂,把他拖向那个火坑。他会扭动身体。为什么?比丘们,因为那个人知道

2.45] imaṃ cāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhanti. Evameva kho , bhikkhave , bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.

‘‘Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti [nānusenti (ka.)]? Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṃ dāyaṃ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya – ‘mā maṃ kaṇṭako’ti. Evameva kho, bhikkhave, yaṃ loke piyarūpaṃ sātarūpaṃ, ayaṃ vuccati ariyassa vinaye kaṇṭako’’ti. Iti viditvā [kaṇḍako. taṃ kaṇḍakoti iti viditvā (sī.)] saṃvaro ca asaṃvaro ca veditabbo.

‘‘Kathañca, bhikkhave, asaṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

‘‘Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, saṃvaro hoti.

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ carato evaṃ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

‘‘Seyyathāpi, bhikkhave, puriso divasaṃsantatte [divasasantatte (sī.)] ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, bhikkhave, tassa ce bhikkhuno evaṃ carato, evaṃ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti. Tañce, bhikkhave, bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṃ pavāreyyuṃ – ‘ehi [evaṃ (sī.)], bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati.


'如果我掉进这个火坑,我就会因此而死或遭受濒死般的痛苦'。比丘们,同样地,比丘会把欲望看作火坑,当他如此看待欲望时,对欲望的欲求、贪爱、迷恋、热恼就不会潜伏。
比丘们,比丘如何了知自己的行为和生活方式,使得当他如此行动和生活时,贪忧等恶不善法就不会潜伏?比丘们,譬如有人进入一片布满荆棘的丛林。他的前面有荆棘,后面有荆棘,上面有荆棘,下面有荆棘,左边有荆棘,右边有荆棘。他会正念地前进,正念地后退,想着'不要让荆棘刺到我'。同样地,比丘们,在世间凡是可爱的、令人愉悦的,在圣者的教法中都称为'荆棘'。"了知这一点后,应当了解什么是防护和不防护。
比丘们,什么是不防护?在此,比丘们,比丘以眼见色后,对可爱的色执着,对不可爱的色嗔恚,住于不安立身念,心量狭小,不如实了知能解脱那些生起的恶不善法的心解脱、慧解脱......以舌尝味后......以意识法后,对可爱的法执着,对不可爱的法嗔恚,住于不安立身念,心量狭小,不如实了知能解脱那些生起的恶不善法的心解脱、慧解脱。比丘们,这就是不防护。
比丘们,什么是防护?在此,比丘们,比丘以眼见色后,对可爱的色不执着,对不可爱的色不嗔恚,住于安立身念,心量无量,如实了知能解脱那些生起的恶不善法的心解脱、慧解脱......以舌尝味后......以意识法后,对可爱的法不执着,对不可爱的法不嗔恚,住于安立身念,心量无量,如实了知能解脱那些生起的恶不善法的心解脱、慧解脱。比丘们,这就是防护。
比丘们,如果那位比丘这样行动、这样生活时,偶尔因失念而生起恶不善的念头和想法,会导致束缚,比丘们,正念的生起是缓慢的。但他会迅速地舍弃、驱除、消灭、令之不存在。
比丘们,譬如有人在烧热一整天的铁锅上滴下两三滴水。水滴落下的速度是缓慢的,但它们会迅速地蒸发消失。同样地,比丘们,如果那位比丘这样行动、这样生活时,偶尔因失念而生起恶不善的念头和想法,会导致束缚,比丘们,正念的生起是缓慢的。但他会迅速地舍弃、驱除、消灭、令之不存在。比丘们,这就是比丘了知自己的行为和生活方式,使得当他如此行动和生活时,贪忧等恶不善法就不会潜伏。比丘们,如果那位比丘这样行动、这样生活时,国王或大臣、朋友或同事、亲戚或血亲用财富来诱惑他说:'来吧,好人,这些袈裟有什么用?为什么要剃头拿着钵游行?来吧,回归低下的生活,享受财富,行善积德吧!'比丘们,那位比丘这样行动、这样生活,会舍弃学处回归低下的生活,这是不可能的。


‘‘Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddāla-piṭakaṃ ādāya – ‘mayaṃ imaṃ gaṅgaṃ nadiṃ pacchāninnaṃ karissāma pacchāpoṇaṃ pacchāpabbhāra’nti. Taṃ kiṃ maññatha, bhikkhave, api nu kho so mahājanakāyo gaṅgaṃ nadiṃ pacchāninnaṃ kareyya pacchāpoṇaṃ pacchāpabbhāra’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; sā na sukarā pacchāninnā kātuṃ pacchāpoṇā pacchāpabbhārā. Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, tañce bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṃ pavāreyyuṃ – ‘ehi, bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Yañhi taṃ, bhikkhave, cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ, tathā [kañca (syā. kaṃ. ka.)] hīnāyāvattissatīti netaṃ ṭhānaṃ vijjatī’’ti. Sattamaṃ.

8. Kiṃsukopamasuttaṃ



"比丘们,譬如恒河向东倾斜、向东倾注、向东流去。然后有一大群人带着锄头和篮子来,说:'我们要让这恒河向西倾斜、向西倾注、向西流去。'比丘们,你们怎么认为,那大群人能让恒河向西倾斜、向西倾注、向西流去吗?""不能,尊者。""为什么?""尊者,因为恒河向东倾斜、向东倾注、向东流去,很难让它向西倾斜、向西倾注、向西流去。那大群人只会徒劳无功。"
"同样地,比丘们,如果那位比丘这样行动、这样生活时,国王或大臣、朋友或同事、亲戚或血亲用财富来诱惑他说:'来吧,好人,这些袈裟有什么用?为什么要剃头拿着钵?来吧,回归低下的生活,享受财富,行善积德吧!'比丘们,那位比丘这样行动、这样生活,会舍弃学处回归低下的生活,这是不可能的。为什么?比丘们,因为那心长时间倾向于远离、倾注于远离、流向远离,它会回归低下的生活,这是不可能的。"
第七;
8. 无花果树譬喻经

245. Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena [pañhāveyyākaraṇena (syā. kaṃ. ka.)], yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu yaṃ kiñci samudayadhammaṃ , sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā, kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.


245. 于是一位比丘来到另一位比丘那里,来到后对那位比丘说:"贤友,比丘的见解要达到什么程度才算是清净的?"
"贤友,当比丘如实了知六触处的生起和消失时,比丘的见解就算是清净的。"
然后那位比丘对那位比丘的回答不满意,就来到另一位比丘那里,来到后对那位比丘说:"贤友,比丘的见解要达到什么程度才算是清净的?"
"贤友,当比丘如实了知五取蕴的生起和消失时,比丘的见解就算是清净的。"
然后那位比丘对那位比丘的回答不满意,就来到另一位比丘那里,来到后对那位比丘说:"贤友,比丘的见解要达到什么程度才算是清净的?"
"贤友,当比丘如实了知四大的生起和消失时,比丘的见解就算是清净的。"
然后那位比丘对那位比丘的回答不满意,就来到另一位比丘那里,来到后对那位比丘说:"贤友,比丘的见解要达到什么程度才算是清净的?"
"贤友,当比丘如实了知凡是有生起的法,都是有灭的法时,比丘的见解就算是清净的。"


Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ – kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti? Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca – ‘yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti. Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena , yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ – ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti? Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca – ‘yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ…pe… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti…pe… yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti. Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṃ ( ) [(upasaṅkamitvā bhagavantaṃ etadavocaṃ) (ka.)]. Kittāvatā nu kho, bhante, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti?

‘‘Seyyathāpi, bhikkhu, purisassa kiṃsuko adiṭṭhapubbo assa. So yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘kāḷako kho, ambho purisa, kiṃsuko – seyyathāpi jhāmakhāṇū’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi [yathā (sī. syā. kaṃ.) dutiyavārādīsu pana ‘‘yathāpi’’tveva dissati] tassa purisassa dassanaṃ. Atha kho, so bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso , bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘lohitako kho, ambho purisa, kiṃsuko – seyyathāpi maṃsapesī’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya ; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘ocīrakajāto [ojīrakajāto (sī.), odīrakajāto (pī.)] kho, ambho purisa, kiṃsuko ādinnasipāṭiko – seyyathāpi sirīso’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena , yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘bahalapattapalāso sandacchāyo [saṇḍacchāyo (syā. kaṃ.)] kho, ambho purisa, kiṃsuko – seyyathāpi nigrodho’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ. Evameva kho, bhikkhu, yathā yathā adhimuttānaṃ tesaṃ sappurisānaṃ dassanaṃ suvisuddhaṃ hoti, tathā tathā kho tehi sappurisehi byākataṃ.


然后那位比丘对那位比丘的回答不满意,就来到世尊那里,来到后对世尊说:"尊者,我来到一位比丘那里,来到后对那位比丘说:'贤友,比丘的见解要达到什么程度才算是清净的?'尊者,那位比丘对我这样说:'贤友,当比丘如实了知六触处的生起和消失时,比丘的见解就算是清净的。'然后,尊者,我对那位比丘的回答不满意,就来到另一位比丘那里,来到后对那位比丘说:'贤友,比丘的见解要达到什么程度才算是清净的?'尊者,那位比丘对我这样说:'贤友,当比丘如实了知五取蕴的......四大的生起和消失时......凡是有生起的法,都是有灭的法时,比丘的见解就算是清净的。'然后,尊者,我对那位比丘的回答不满意,就来到世尊这里。尊者,比丘的见解要达到什么程度才算是清净的?"
"比丘,譬如有个人从未见过无花果树。他来到一个见过无花果树的人那里,来到后对那个人说:'先生,无花果树是什么样子的?'那个人回答说:'朋友,无花果树是黑色的,就像烧焦的树桩。'比丘,那时无花果树对那个人来说就是那个样子。然后,比丘,那个人对那个人的回答不满意,就来到另一个见过无花果树的人那里,来到后对那个人说:'先生,无花果树是什么样子的?'那个人回答说:'朋友,无花果树是红色的,就像一块肉。'比丘,那时无花果树对那个人来说就是那个样子。然后,比丘,那个人对那个人的回答不满意,就来到另一个见过无花果树的人那里,来到后对那个人说:'先生,无花果树是什么样子的?'那个人回答说:'朋友,无花果树长出了树皮,剥落了树皮,就像合欢树。'比丘,那时无花果树对那个人来说就是那个样子。然后,比丘,那个人对那个人的回答不满意,就来到另一个见过无花果树的人那里,来到后对那个人说:'先生,无花果树是什么样子的?'那个人回答说:'朋友,无花果树叶子茂密,树荫浓郁,就像榕树。'比丘,那时无花果树对那个人来说就是那个样子。同样地,比丘,那些善人的见解是如何清净的,他们就如何回答。


‘‘Seyyathāpi, bhikkhu, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī.)] daḷhapākāratoraṇaṃ chadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṃ nivāretā, ñātānaṃ pavesetā. Puratthimāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya – ‘kahaṃ, bho purisa, imassa nagarassa nagarassāmī’ti? So evaṃ vadeyya – ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya. Pacchimāya disāya āgantvā sīghaṃ dūtayugaṃ…pe… uttarāya disāya… dakkhiṇāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya – ‘kahaṃ, bho purisa, imassa nagarassāmī’ti? So evaṃ vadeyya – ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya.

‘‘Upamā kho myāyaṃ, bhikkhu, katā atthassa viññāpanāya. Ayañcettha attho – ‘nagara’nti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. ‘Cha dvārā’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. ‘Dovāriko’ti kho, bhikkhu, satiyā etaṃ adhivacanaṃ. ‘Sīghaṃ dūtayuga’nti kho, bhikkhu, samathavipassanānetaṃ adhivacanaṃ. ‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṃ adhivacanaṃ. ‘Majjhe siṅghāṭako’ti kho , bhikkhu, catunnetaṃ mahābhūtānaṃ adhivacanaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā. ‘Yathābhūtaṃ vacana’nti kho, bhikkhu, nibbānassetaṃ adhivacanaṃ. ‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā…pe… sammāsamādhissā’’ti. Aṭṭhamaṃ.

9. Vīṇopamasuttaṃ



"比丘,譬如国王的边境城市,城墙坚固,城门坚固,有六个城门。那里有一个聪明、能干、有智慧的守门人,阻挡陌生人,允许熟人进入。从东方来了一对快速信使,对那个守门人说:'先生,这个城市的城主在哪里?'他回答说:'尊者,他坐在中央广场。'然后那对快速信使把如实的话传达给城主后,就沿原路返回。从西方来了一对快速信使......从北方......从南方来了一对快速信使,对那个守门人说:'先生,这个城市的城主在哪里?'他回答说:'尊者,他坐在中央广场。'然后那对快速信使把如实的话传达给城主后,就沿原路返回。
比丘,我用这个比喻是为了说明意思。这里的意思是:'城市'是指由四大组成的身体,由父母所生,由饭食滋养,是无常的、需要涂抹、按摩、破坏、散灭的法。'六个城门'是指六内处。'守门人'是指正念。'一对快速信使'是指止观。'城主'是指识。'中央广场'是指四大元素 - 地界、水界、火界、风界。'如实的话'是指涅槃。'原路'是指八正道,即:正见......正定。"
第八;
9. 琵琶譬喻经

246. ‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi [paṭighaṃ vā (sī.)] cetaso, tato cittaṃ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṃ etaṃ arahasīti. Tato cittaṃ nivāraye cakkhuviññeyyehi rūpehi…pe… yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe… manoviññeyyesu dhammesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso tato cittaṃ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṃ etaṃ arahasīti. Tato cittaṃ nivāraye manoviññeyyehi dhammehi.

‘‘Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ. Kiṭṭhārakkho [kiṭṭhārakkhako (sī.)] ca pamatto, goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otaritvā yāvadatthaṃ madaṃ āpajjeyya pamādaṃ āpajjeyya ; evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṃvutakārī pañcasu kāmaguṇesu yāvadatthaṃ madaṃ āpajjati pamādaṃ āpajjati.

‘‘Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. Dutiyampi kho, bhikkhave …pe… tatiyampi kho, bhikkhave, goṇo kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. Evañhi so, bhikkhave, goṇo kiṭṭhādo gāmagato vā araññagato vā, ṭhānabahulo vā assa nisajjabahulo vā na taṃ kiṭṭhaṃ puna otareyya – tameva purimaṃ daṇḍasamphassaṃ samanussaranto. Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṃ udujitaṃ hoti sudujitaṃ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.


246. "比丘们,任何比丘或比丘尼,如果对眼所识别的色生起欲望、贪爱、嗔恨、愚痴或心中的反感,就应该制止心。这条道路是危险的、可怕的、多刺的、茂密的、迂回的、错误的、有害的。这条道路是不善人所行的,不是善人所行的。你不应该这样做。因此,应该制止心对眼所识别的色......比丘们,任何比丘或比丘尼,如果对舌所识别的味......意所识别的法生起欲望、贪爱、嗔恨、愚痴或心中的反感,就应该制止心。这条道路是危险的、可怕的、多刺的、茂密的、迂回的、错误的、有害的。这条道路是不善人所行的,不是善人所行的。你不应该这样做。因此,应该制止心对意所识别的法。
比丘们,譬如有一片成熟的庄稼。看守庄稼的人疏忽大意,一头吃庄稼的牛进入那片庄稼,尽情地吃,变得放纵;同样地,比丘们,无闻凡夫对六触处不加防护,对五欲功德尽情享受,变得放纵。
比丘们,譬如有一片成熟的庄稼。看守庄稼的人很警惕,一头吃庄稼的牛进入那片庄稼。那个看守庄稼的人会牢牢抓住它的鼻子。抓住鼻子后,会紧紧压住它的额头。压住额头后,会用棍子狠狠地打它。用棍子打过后,会放它走。比丘们,第二次......第三次,那头吃庄稼的牛又进入那片庄稼。那个看守庄稼的人会牢牢抓住它的鼻子。抓住鼻子后,会紧紧压住它的额头。压住额头后,会用棍子狠狠地打它。用棍子打过后,会放它走。这样,比丘们,那头吃庄稼的牛无论是在村里还是在森林里,站着或坐着,都不会再进入那片庄稼 - 它会记得之前被棍子打的感觉。同样地,比丘们,当比丘对六触处的心变得正直、善正直,就会安住于内,平静下来,统一,进入定。


‘‘Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa. So vīṇāsaddaṃ suṇeyya. So evaṃ vadeyya – ‘ambho, kassa [kissa (sī. pī.)] nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti? Tamenaṃ evaṃ vadeyyuṃ – ‘esā, kho, bhante, vīṇā nāma, yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti. So evaṃ vadeyya – ‘gacchatha me, bho, taṃ vīṇaṃ āharathā’ti. Tassa taṃ vīṇaṃ āhareyyuṃ. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ kho sā, bhante, vīṇā yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti. So evaṃ vadeyya – ‘alaṃ me, bho, tāya vīṇāya, tameva me saddaṃ āharathā’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ kho, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadati , seyyathidaṃ – doṇiñca paṭicca cammañca paṭicca daṇḍañca paṭicca upadhāraṇe ca paṭicca tantiyo ca paṭicca koṇañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca evāyaṃ, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadatī’ti. So taṃ vīṇaṃ dasadhā vā satadhā vā phāleyya, dasadhā vā satadhā vā taṃ phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ karitvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuneyya [opuneyya (sī. pī.), ophuṇeyya (?)], nadiyā vā sīghasotāya pavāheyya. So evaṃ vadeyya – ‘asatī kirāyaṃ, bho, vīṇā nāma, yathevaṃ yaṃ [yathevāyaṃ (sī.), yathevayaṃ (pī.)] kiñci vīṇā nāma ettha ca panāyaṃ jano [ettha panāyaṃ jano (syā. kaṃ.), ettha ca mahājano (pī. ka.)] ativelaṃ pamatto palaḷito’ti. Evameva kho, bhikkhave, bhikkhu rūpaṃ samanvesati [samannesati (sī. syā. kaṃ.), samanesati (pī.)] yāvatā rūpassa gati, vedanaṃ samanvesati yāvatā vedanāya gati, saññaṃ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samanvesati yāvatā viññāṇassa gati. Tassa rūpaṃ samanvesato yāvatā rūpassa gati, vedanaṃ samanvesato…pe… saññaṃ… saṅkhāre… viññāṇaṃ samanvesato yāvatā viññāṇassa gati. Yampissa taṃ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī’’ti. Navamaṃ.

10. Chappāṇakopamasuttaṃ



"比丘们,譬如国王或大臣从未听过琵琶的声音。他听到琵琶的声音后,会这样说:'朋友,这是什么声音,如此迷人、如此动听、如此醉人、如此迷醉、如此令人着迷?'他们会对他说:'尊者,这是所谓的琵琶,它的声音如此迷人、如此动听、如此醉人、如此迷醉、如此令人着迷。'他会说:'朋友们,去把那个琵琶给我拿来。'他们会把琵琶拿给他。他们会对他说:'尊者,这就是那个琵琶,它的声音如此迷人、如此动听、如此醉人、如此迷醉、如此令人着迷。'他会说:'朋友们,我不需要这个琵琶,只把那个声音给我拿来。'他们会对他说:'尊者,这所谓的琵琶是由多种材料组成的,是由许多部分组成的。它是由多种材料组合而发出声音的,即:依靠琴身、依靠皮、依靠琴杆、依靠琴轸、依靠琴弦、依靠琴拨,以及依靠人适当的努力。尊者,这所谓的琵琶就是这样由多种材料组成的,是由许多部分组成的。它是由多种材料组合而发出声音的。'他会把那个琵琶劈成十片或百片,把它劈成十片或百片后,会把它切成小块。把它切成小块后,会用火烧掉。用火烧掉后,会把它变成灰。把它变成灰后,会把它扬到大风中,或者让它被急流的河水冲走。他会这样说:'朋友们,这所谓的琵琶确实是虚幻的,就像任何所谓的琵琶一样。而且人们对此过分沉迷、愚痴。'同样地,比丘们,比丘探究色,直到色的极限;探究受,直到受的极限;探究想,直到想的极限;探究行,直到行的极限;探究识,直到识的极限。当他探究色,直到色的极限;探究受......想......行......识,直到识的极限时,他那'我'或'我的'或'我是'的观念也不存在了。"
第九;
10. 六种动物譬喻经

247. ‘‘Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṃ paviseyya. Tassa kusakaṇṭakā ceva pāde vijjheyyuṃ, sarapattāni ca gattāni [sarapattāni pakkagattāni (syā. kaṃ.), arupakkāni gattāni (pī. ka.)] vilekheyyuṃ. Evañhi so, bhikkhave, puriso bhiyyosomattāya tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha. Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṃ – ‘ayañca so [ayañca kho (pī. ka.), ayaṃ so (?)] āyasmā evaṃkārī evaṃsamācāro asucigāmakaṇṭako’ti. Taṃ kaṇṭakoti [taṃ ‘‘asucigāmakaṇḍato’’ti (ka.)] iti viditvā saṃvaro ca asaṃvaro ca veditabbo.

‘‘Kathañca , bhikkhave, asaṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

‘‘Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṃ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṃ [suṃsumāraṃ (sī. syā. kaṃ. pī.)] gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṃ gahetvā daḷhāya rajjuyā bandheyya. Kukkuraṃ gahetvā daḷhāya rajjuyā bandheyya . Siṅgālaṃ gahetvā daḷhāya rajjuyā bandheyya. Makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṃ karitvā ossajjeyya. Atha kho, te, bhikkhave , chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ [āviñjeyyuṃ (sī.)] – ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ [sivathikaṃ (ka.)] pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṃ pāṇakānaṃ balavataro assa tassa te anuvatteyyuṃ, anuvidhāyeyyuṃ vasaṃ gaccheyyuṃ. Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṃ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti…pe… mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

‘‘Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.


247. "比丘们,譬如一个身体有伤口、有溃疡的人进入芦苇丛。芦苇的尖刺会刺伤他的脚,芦苇的叶子会划伤他的身体。这样,比丘们,那个人会因此而感受更多的痛苦和忧愁。同样地,比丘们,这里有些比丘无论是在村里还是在森林里,都会遇到这样的批评者:'这位尊者行为如此,举止如此,是村里不洁的刺。'知道这是'刺'后,应当了解什么是防护和不防护。
比丘们,什么是不防护?这里,比丘们,比丘用眼看见色后,对可爱的色执着,对不可爱的色生嗔恨,他住于不安立身念,心量狭小。他不如实了知那能使已生起的恶不善法完全止息的心解脱、慧解脱。用耳听到声后......用鼻嗅到香后......用舌尝到味后......用身触到触后......用意识知法后,对可爱的法执着,对不可爱的法生嗔恨,他住于不安立身念,心量狭小,他不如实了知那能使已生起的恶不善法完全止息的心解脱、慧解脱。
比丘们,譬如一个人抓住六种动物,它们有不同的领域,不同的觅食场所,用坚固的绳子把它们绑起来。他抓住蛇,用坚固的绳子把它绑起来。他抓住鳄鱼,用坚固的绳子把它绑起来。他抓住鸟,用坚固的绳子把它绑起来。他抓住狗,用坚固的绳子把它绑起来。他抓住豺,用坚固的绳子把它绑起来。他抓住猴子,用坚固的绳子把它绑起来。用坚固的绳子绑好后,在中间打个结,然后放开它们。这时,比丘们,那六种动物有不同的领域,不同的觅食场所,它们各自会朝自己的觅食场所和领域拉:蛇会拉着想'我要进蚁丘',鳄鱼会拉着想'我要进水里',鸟会拉着想'我要飞上天空',狗会拉着想'我要进村子',豺会拉着想'我要进墓地',猴子会拉着想'我要进森林'。比丘们,当这六种动物疲惫、精疲力竭时,它们就会顺从、追随、受制于其中最强壮的那个。同样地,比丘们,任何比丘没有修习、没有多修身念,眼会拉向可爱的色,不可爱的色会令人厌恶......意会拉向可爱的法,不可爱的法会令人厌恶。比丘们,这就是不防护。
比丘们,什么是防护?这里,比丘们,比丘用眼看见色后,对可爱的色不执着,对不可爱的色不生嗔恨,他住于安立身念,心量无量。他如实了知那能使已生起的恶不善法完全止息的心解脱、慧解脱......用舌尝到味后......用意识知法后,对可爱的法不执着,对不可爱的法不生嗔恨,他住于安立身念,心量无量。他如实了知那能使已生起的恶不善法完全止息的心解脱、慧解脱。


‘‘Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṃ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṃ gahetvā…pe… kukkuraṃ gahetvā… siṅgālaṃ gahetvā… makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya. Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ – ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti . Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā , atha tameva khīlaṃ vā thambhaṃ vā upatiṭṭheyyuṃ, upanisīdeyyuṃ, upanipajjeyyuṃ. Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṃ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti…pe… jivhā nāviñchati manāpiyesu rasesu…pe… mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. Evaṃ kho, bhikkhave, saṃvaro hoti.

‘‘‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṃ adhivacanaṃ. Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabba’’nti. Dasamaṃ.

11. Yavakalāpisuttaṃ



"比丘们,譬如一个人抓住六种动物,它们有不同的领域,不同的觅食场所,用坚固的绳子把它们绑起来。他抓住蛇,用坚固的绳子把它绑起来。他抓住鳄鱼,用坚固的绳子把它绑起来。他抓住鸟,用坚固的绳子把它绑起来......他抓住狗......他抓住豺......他抓住猴子,用坚固的绳子把它绑起来。用坚固的绳子绑好后,把它们系在一根坚固的桩子或柱子上。这时,比丘们,那六种动物有不同的领域,不同的觅食场所,它们各自会朝自己的觅食场所和领域拉:蛇会拉着想'我要进蚁丘',鳄鱼会拉着想'我要进水里',鸟会拉着想'我要飞上天空',狗会拉着想'我要进村子',豺会拉着想'我要进墓地',猴子会拉着想'我要进森林'。比丘们,当这六种动物疲惫、精疲力竭时,它们就会站在那根桩子或柱子旁边,坐在那里,躺在那里。同样地,比丘们,任何比丘修习、多修身念,眼不会拉向可爱的色,不可爱的色不会令人厌恶......舌不会拉向可爱的味......意不会拉向可爱的法,不可爱的法不会令人厌恶。比丘们,这就是防护。
'坚固的桩子或柱子',比丘们,这是身念的代称。因此,比丘们,你们应当这样学习:'我们要修习、多修身念,使之成为车乘,作为基础,确立,培养,善加修习。'比丘们,你们应当这样学习。"
第十;
11. 麦束经

248. ‘‘Seyyathāpi , bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa. Atha cha purisā āgaccheyyuṃ byābhaṅgihatthā. Te yavakalāpiṃ chahi byābhaṅgīhi haneyyuṃ. Evañhi sā, bhikkhave, yavakalāpī suhatā assa chahi byābhaṅgīhi haññamānā. Atha sattamo puriso āgaccheyya byābhaṅgihattho. So taṃ yavakalāpiṃ sattamāya byābhaṅgiyā haneyya. Evañhi sā bhikkhave, yavakalāpī suhatatarā assa, sattamāya byābhaṅgiyā haññamānā. Evameva kho, bhikkhave, assutavā puthujjano cakkhusmiṃ haññati manāpāmanāpehi rūpehi…pe… jivhāya haññati manāpāmanāpehi rasehi…pe… manasmiṃ haññati manāpāmanāpehi dhammehi. Sace so, bhikkhave, assutavā puthujjano āyatiṃ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā.

‘‘Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho [samupabbūḷho (sī. pī.)] ahosi. Atha kho, bhikkhave, vepacitti asurindo asure āmantesi – ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṃ devā parājineyyuṃ, yena naṃ sakkaṃ devānamindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapura’nti. Sakkopi kho, bhikkhave, devānamindo deve tāvatiṃse āmantesi – ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṃ asurā parājineyyuṃ, yena naṃ vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṃ devasabha’nti. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu . Atha kho, bhikkhave, devā tāvatiṃsā vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṃ sudhammaṃ devasabhaṃ. Tatra sudaṃ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho [bandho (sī. syā. kaṃ. ka.)] hoti. Yadā kho, bhikkhave, vepacittissa asurindassa evaṃ hoti – ‘dhammikā kho devā, adhammikā asurā , idheva dānāhaṃ devapuraṃ gacchāmī’ti. Atha kaṇṭhapañcamehi bandhanehi muttaṃ attānaṃ samanupassati, dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Yadā ca kho, bhikkhave, vepacittissa asurindassa evaṃ hoti – ‘dhammikā kho asurā, adhammikā devā, tattheva dānāhaṃ asurapuraṃ gamissāmī’ti, atha kaṇṭhapañcamehi bandhanehi baddhaṃ attānaṃ samanupassati. Dibbehi ca pañcahi kāmaguṇehi parihāyati. Evaṃ sukhumaṃ kho, bhikkhave, vepacittibandhanaṃ. Tato sukhumataraṃ mārabandhanaṃ. Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato.

‘‘‘Asmī’ti, bhikkhave, maññitametaṃ, ‘ayamahamasmī’ti maññitametaṃ, ‘bhavissa’nti maññitametaṃ, ‘na bhavissa’nti maññitametaṃ, ‘rūpī bhavissa’nti maññitametaṃ, ‘arūpī bhavissa’nti maññitametaṃ, ‘saññī bhavissa’nti maññitametaṃ, ‘asaññī bhavissa’nti maññitametaṃ, ‘nevasaññīnāsaññī bhavissa’nti maññitametaṃ. Maññitaṃ, bhikkhave, rogo, maññitaṃ gaṇḍo, maññitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘amaññamānena [amaññitamānena (pī. ka.)] cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

‘‘‘Asmī’ti, bhikkhave, iñjitametaṃ, ‘ayamahamasmī’ti iñjitametaṃ, ‘bhavissa’nti iñjitametaṃ, ‘na bhavissa’nti iñjitametaṃ, ‘rūpī bhavissa’nti iñjitametaṃ, ‘arūpī bhavissa’nti iñjitametaṃ, ‘saññī bhavissa’nti iñjitametaṃ, ‘asaññī bhavissa’nti iñjitametaṃ, ‘nevasaññīnāsaññī bhavissa’nti iñjitametaṃ. Iñjitaṃ, bhikkhave , rogo, iñjitaṃ gaṇḍo, iñjitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘aniñjamānena [aniñjiyamānena (syā. kaṃ. ka.)] cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

‘‘‘Asmī’ti , bhikkhave, phanditametaṃ, ‘ayamahamasmī’ti phanditametaṃ, ‘bhavissa’nti…pe… ‘na bhavissa’nti… ‘rūpī bhavissa’nti… ‘arūpī bhavissa’nti… ‘saññī bhavissa’nti… ‘asaññī bhavissa’nti… ‘nevasaññīnāsaññī bhavissa’nti phanditametaṃ. Phanditaṃ, bhikkhave, rogo, phanditaṃ gaṇḍo, phanditaṃ sallaṃ. Tasmātiha, bhikkhave, ‘aphandamānena [aphandiyamānena (syā. kaṃ. ka.)] cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.


248. "比丘们,譬如有一束麦子放在十字路口。然后六个人拿着打谷棍来到那里。他们用六根打谷棍打那束麦子。这样,比丘们,那束麦子被六根打谷棍打得很彻底。然后第七个人拿着打谷棍来到那里。他用第七根打谷棍打那束麦子。这样,比丘们,那束麦子被第七根打谷棍打得更加彻底。同样地,比丘们,无闻凡夫被眼所见的可爱和不可爱的色所打击......被舌所尝的可爱和不可爱的味所打击......被意所识的可爱和不可爱的法所打击。比丘们,如果这个无闻凡夫还想要未来再生,那么,比丘们,这个愚人就会被打击得更加彻底,就像那束麦子被第七根打谷棍打击一样。
比丘们,从前有一次天神与阿修罗的战争爆发了。那时,比丘们,毗波质底阿修罗王对阿修罗们说:'朋友们,如果在这场天神与阿修罗的战争中,阿修罗胜利而天神失败,你们就用五重绳索绑住帝释天王的脖子,把他带到我这里来,到阿修罗城。'比丘们,帝释天王也对三十三天的天神们说:'朋友们,如果在这场天神与阿修罗的战争中,天神胜利而阿修罗失败,你们就用五重绳索绑住毗波质底阿修罗王的脖子,把他带到我这里来,到善法堂。'比丘们,在那场战争中,天神胜利,阿修罗失败。然后,比丘们,三十三天的天神们用五重绳索绑住毗波质底阿修罗王的脖子,把他带到帝释天王那里,到善法堂。比丘们,那时毗波质底阿修罗王被五重绳索绑住脖子。比丘们,当毗波质底阿修罗王这样想:'天神是如法的,阿修罗是非法的,现在我要去天界'时,他就看到自己从五重绳索中解脱出来,享受着天界的五种欲乐。比丘们,当毗波质底阿修罗王这样想:'阿修罗是如法的,天神是非法的,现在我要回到阿修罗界'时,他就看到自己被五重绳索绑住脖子,失去了天界的五种欲乐。比丘们,毗波质底的束缚是如此微妙,但魔罗的束缚比这更加微妙。比丘们,认为有'我'就是被魔罗束缚,不认为有'我'就是从恶者那里解脱。
比丘们,'我是'是一种妄想,'我是这个'是一种妄想,'我将存在'是一种妄想,'我将不存在'是一种妄想,'我将是有色的'是一种妄想,'我将是无色的'是一种妄想,'我将是有想的'是一种妄想,'我将是无想的'是一种妄想,'我将是非想非非想的'是一种妄想。比丘们,妄想是病,妄想是疮,妄想是箭。因此,比丘们,你们应当这样学习:'我们要以无妄想的心安住。'比丘们,你们应当这样学习。
比丘们,'我是'是一种动摇,'我是这个'是一种动摇,'我将存在'是一种动摇,'我将不存在'是一种动摇,'我将是有色的'是一种动摇,'我将是无色的'是一种动摇,'我将是有想的'是一种动摇,'我将是无想的'是一种动摇,'我将是非想非非想的'是一种动摇。比丘们,动摇是病,动摇是疮,动摇是箭。因此,比丘们,你们应当这样学习:'我们要以不动摇的心安住。'比丘们,你们应当这样学习。
比丘们,'我是'是一种颤动,'我是这个'是一种颤动,'我将存在'是......'我将不存在'是......'我将是有色的'是......'我将是无色的'是......'我将是有想的'是......'我将是无想的'是......'我将是非想非非想的'是一种颤动。比丘们,颤动是病,颤动是疮,颤动是箭。因此,比丘们,你们应当这样学习:'我们要以不颤动的心安住。'比丘们,你们应当这样学习。


‘‘‘Asmī’ti, bhikkhave, papañcitametaṃ, ‘ayamahamasmī’ti papañcitametaṃ, ‘bhavissa’nti…pe… ‘na bhavissa’nti… ‘rūpī bhavissa’nti… ‘arūpī bhavissa’nti… ‘saññī bhavissa’nti… ‘asaññī bhavissa’nti… ‘nevasaññīnāsaññī bhavissa’nti papañcitametaṃ . Papañcitaṃ, bhikkhave, rogo, papañcitaṃ gaṇḍo, papañcitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘nippapañcena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

‘‘‘Asmī’ti, bhikkhave, mānagatametaṃ, ‘ayamahamasmī’ti mānagatametaṃ, ‘bhavissa’nti mānagatametaṃ, ‘na bhavissa’nti mānagatametaṃ, ‘rūpī bhavissa’nti mānagatametaṃ, ‘arūpī bhavissa’nti mānagatametaṃ, ‘saññī bhavissa’nti mānagatametaṃ, ‘asaññī bhavissa’nti mānagatametaṃ, ‘nevasaññīnāsaññī bhavissa’nti mānagatametaṃ. Mānagataṃ, bhikkhave, rogo, mānagataṃ gaṇḍo, mānagataṃ sallaṃ. Tasmātiha, bhikkhave, ‘nihatamānena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabba’’nti. Ekādasamaṃ.

Āsīvisavaggo ekūnavīsatimo.

Tassuddānaṃ –

Āsīviso ratho kummo, dve dārukkhandhā avassuto;

Dukkhadhammā kiṃsukā vīṇā, chappāṇā yavakalāpīti.

Saḷāyatanavagge catutthapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Nandikkhayo saṭṭhinayo, samuddo uragena ca;

Catupaṇṇāsakā ete, nipātesu pakāsitāti.


"比丘们,'我是'是一种戏论,'我是这个'是一种戏论,'我将存在'是......'我将不存在'是......'我将是有色的'是......'我将是无色的'是......'我将是有想的'是......'我将是无想的'是......'我将是非想非非想的'是一种戏论。比丘们,戏论是病,戏论是疮,戏论是箭。因此,比丘们,你们应当这样学习:'我们要以无戏论的心安住。'比丘们,你们应当这样学习。
比丘们,'我是'是一种我慢,'我是这个'是一种我慢,'我将存在'是一种我慢,'我将不存在'是一种我慢,'我将是有色的'是一种我慢,'我将是无色的'是一种我慢,'我将是有想的'是一种我慢,'我将是无想的'是一种我慢,'我将是非想非非想的'是一种我慢。比丘们,我慢是病,我慢是疮,我慢是箭。因此,比丘们,你们应当这样学习:'我们要以摧毁我慢的心安住。'比丘们,你们应当这样学习。"
第十一;
毒蛇品第十九;
其摘要:
毒蛇、车、龟、两根木头、漏、
苦法、红花树、琵琶、六种动物、麦束。
六处品第四个五十经完结。
其品摘要:
喜贪尽、六十法门、海、蛇,
这些是四个五十经,在各部中宣说。


Saḷāyatanasaṃyuttaṃ samattaṃ.

六处相应完结。



