2. Vedanāsaṃyuttaṃ

1. Sagāthāvaggo

1. Samādhisuttaṃ

249. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanāti.

‘‘Samāhito sampajāno, sato buddhassa sāvako;

Vedanā ca pajānāti, vedanānañca sambhavaṃ.

‘‘Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti. paṭhamaṃ;

2. Sukhasuttaṃ

250. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanāti.

‘‘Sukhaṃ vā yadi vā dukkhaṃ, adukkhamasukhaṃ saha;

Ajjhattañca bahiddhā ca, yaṃ kiñci atthi veditaṃ.

‘‘Etaṃ dukkhanti ñatvāna, mosadhammaṃ palokinaṃ;

Phussa phussa vayaṃ passaṃ, evaṃ tattha virajjatī’’ti. dutiyaṃ;

3. Pahānasuttaṃ

251. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṃ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi [acchejji (bahūsu)] taṇhaṃ, vivattayi [vāvattayi (sī.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.

‘‘Sukhaṃ vedayamānassa [vediyamānassa (sī. pī.)], vedanaṃ appajānato;

So rāgānusayo hoti, anissaraṇadassino.

‘‘Dukkhaṃ vedayamānassa, vedanaṃ appajānato;

Paṭighānusayo hoti, anissaraṇadassino.

‘‘Adukkhamasukhaṃ santaṃ, bhūripaññena desitaṃ;

Tañcāpi abhinandati, neva dukkhā pamuccati.

‘‘Yato ca bhikkhu ātāpī, sampajaññaṃ na riñcati;

Tato so vedanā sabbā, parijānāti paṇḍito.

‘‘So vedanā pariññāya, diṭṭhe dhamme anāsavo;

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. tatiyaṃ;

4. Pātālasuttaṃ

252. ‘‘Assutavā , bhikkhave, puthujjano yaṃ vācaṃ bhāsati – ‘atthi mahāsamudde pātālo’ti. Taṃ kho panetaṃ, bhikkhave, assutavā puthujjano asantaṃ avijjamānaṃ evaṃ vācaṃ bhāsati – ‘atthi mahāsamudde pātālo’ti. Sārīrikānaṃ kho etaṃ, bhikkhave, dukkhānaṃ vedanānaṃ adhivacanaṃ yadidaṃ ‘pātālo’ti. Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano pātāle na paccuṭṭhāsi, gādhañca nājjhagā’. Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’’’ti.

‘‘Yo etā nādhivāseti, uppannā vedanā dukhā;

Sārīrikā pāṇaharā, yāhi phuṭṭho pavedhati.

‘‘Akkandati parodati, dubbalo appathāmako;

Na so pātāle paccuṭṭhāsi, atho gādhampi nājjhagā.

‘‘Yo cetā adhivāseti, uppannā vedanā dukhā;

Sārīrikā pāṇaharā, yāhi phuṭṭho na vedhati;

Sa ve pātāle paccuṭṭhāsi, atho gādhampi ajjhagā’’ti. catutthaṃ;

5. Daṭṭhabbasuttaṃ



2. 受相应
1. 有偈品
1. 定经
"诸比丘,有这三种受。哪三种?乐受、苦受、不苦不乐受——诸比丘,这就是三种受。
"佛陀的弟子,专注、正知、具念,
了知诸受,及受的生起。
在何处诸受灭尽,及导向灭尽之道;
比丘由于诸受的灭尽,无欲、完全寂灭。"
第一
2. 乐经
"诸比丘,有这三种受。哪三种?乐受、苦受、不苦不乐受——诸比丘,这就是三种受。
"无论是乐或是苦,或不苦不乐,
内在的和外在的,一切所感受的。
知道这是苦,虚妄、易坏的法,
接触后观其消逝,如此于此离染。"
第二
3. 断经
"诸比丘,有这三种受。哪三种?乐受、苦受、不苦不乐受。诸比丘,应断除乐受的贪随眠,应断除苦受的嗔随眠,应断除不苦不乐受的痴随眠。诸比丘,当比丘断除了乐受的贪随眠,断除了苦受的嗔随眠,断除了不苦不乐受的痴随眠,诸比丘,这被称为'比丘无随眠,正见,断除了渴爱,解开了结缚,由于完全透视我慢而作苦之边际'。"
"正在感受乐受时,不了知受,
他有贪随眠,不见出离。
正在感受苦受时,不了知受,
他有嗔随眠,不见出离。
不苦不乐,寂静,
广慧者所说,
他也喜爱它,仍不能解脱苦。
当比丘精进,不舍正知,
那时这智者,遍知一切受。
他遍知诸受,现法中无漏;
身坏时,法住者,智者不可计量。"
第三
4. 深渊经
"诸比丘,无闻凡夫说这样的话:'大海中有深渊'。诸比丘,无闻凡夫说这样的话:'大海中有深渊',但这是不存在、不真实的。诸比丘,'深渊'是身体的苦受的代名词。诸比丘,无闻凡夫被身体的苦受触及时,就悲伤、疲惫、哀叹、捶胸痛哭、陷入迷乱。诸比丘,这被称为'无闻凡夫未能从深渊中站起,也未找到立足之地'。诸比丘,多闻圣弟子被身体的苦受触及时,既不悲伤,不疲惫,不哀叹,不捶胸痛哭,不陷入迷乱。诸比丘,这被称为'多闻圣弟子从深渊中站起,也找到了立足之地'。"
"谁不能忍受已生起的苦受,
身体的、夺命的,被触及时颤抖。
哭泣悲叹,软弱无力,
他未能从深渊中站起,也未找到立足之地。
谁能忍受已生起的苦受,
身体的、夺命的,被触及时不颤抖。
他确实从深渊中站起,也找到了立足之地。"
第四
5. 应见经

253. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti – ayaṃ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.

‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;

Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato.

‘‘Sa ve sammaddaso bhikkhu, parijānāti vedanā;

So vedanā pariññāya, diṭṭhe dhamme anāsavo;

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. pañcamaṃ;

6. Sallasuttaṃ



253. "诸比丘,有这三种受。哪三种?乐受、苦受、不苦不乐受。诸比丘,应当把乐受视为苦,应当把苦受视为箭,应当把不苦不乐受视为无常。诸比丘,当比丘把乐受视为苦,把苦受视为箭,把不苦不乐受视为无常时——诸比丘,这被称为'比丘正见,断除了渴爱,解开了结缚,由于完全透视我慢而作苦之边际'。"
"谁见乐为苦,见苦为箭,
见不苦不乐寂静为无常。
他确实是正见的比丘,遍知诸受;
他遍知诸受,现法中无漏;
身坏时,法住者,智者不可计量。"
第五
6. 箭经


254. ‘‘Assutavā, bhikkhave, puthujjano sukhampi vedanaṃ vedayati [vediyati (sī. pī.)], dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṃ vedayati , dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Tatra, bhikkhave, ko viseso ko adhippayāso [adhippāyo (sī. ka.), adhippāyaso (syā. kaṃ.), adhippāyoso (pī.)] kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… assutavā. Bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca. Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya [sallena anuvijjheyyuṃ (sī. syā. kaṃ. pī.)]. Tamenaṃ dutiyena sallena anuvedhaṃ vijjheyya [sallena anuvijjheyyuṃ (sī.), sallena anuvedhaṃ vijjheyyuṃ (syā. kaṃ.), sallena vijjheyyuṃ (pī.)]. Evañhi so, bhikkhave, puriso dvisallena vedanaṃ vedayati. Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. Tamenaṃ dukkhāya vedanāya paṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so anuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati. Taṃ kissa hetu? Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti. So sukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati, saññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.

‘‘Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati – kāyikaṃ, na cetasikaṃ.


254. "诸比丘,无闻凡夫感受乐受,也感受苦受,也感受不苦不乐受。诸比丘,多闻圣弟子感受乐受,也感受苦受,也感受不苦不乐受。诸比丘,那么多闻圣弟子与无闻凡夫有什么区别,有什么差异,有什么不同之处呢?"
"尊者,我们的法以世尊为根本......请世尊开示,比丘们听闻后会忆持。"
"诸比丘,无闻凡夫被苦受触及时,就悲伤、疲惫、哀叹、捶胸痛哭、陷入迷乱。他感受两种受——身体的和心理的。诸比丘,就像有人被箭射中,然后又被第二支箭射中。诸比丘,这样那个人就会感受两支箭的痛苦。同样地,诸比丘,无闻凡夫被苦受触及时,就悲伤、疲惫、哀叹、捶胸痛哭、陷入迷乱。他感受两种受——身体的和心理的。被那苦受触及时,他就生起嗔恚。当他对苦受生起嗔恚时,苦受的嗔恚随眠就潜伏着。被苦受触及时,他就欢喜欲乐。为什么呢?诸比丘,因为无闻凡夫不知道除了欲乐之外,还有其他出离苦受的方法。当他欢喜欲乐时,乐受的贪随眠就潜伏着。他不如实了知那些受的生起、消失、味、患、离。由于他不如实了知那些受的生起、消失、味、患、离,不苦不乐受的无明随眠就潜伏着。如果他感受乐受,他就执着地感受;如果他感受苦受,他就执着地感受;如果他感受不苦不乐受,他就执着地感受。诸比丘,这被称为'无闻凡夫,执着于生、老、死、忧、悲、苦、忧恼、绝望,我说他执着于苦'。
"诸比丘,多闻圣弟子被苦受触及时,既不悲伤,不疲惫,不哀叹,不捶胸痛哭,不陷入迷乱。他只感受一种受——身体的,而不是心理的。


‘‘Seyyathāpi , bhikkhave, purisaṃ sallena vijjheyya. Tamenaṃ dutiyena sallena anuvedhaṃ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanaṃ vedayati. Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati – kāyikaṃ, na cetasikaṃ. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. Tamenaṃ dukkhāya vedanāya appaṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ nābhinandati. Taṃ kissa hetu? Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ. Tassa kāmasukhaṃ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati , visaññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi , visaññutto dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti.

‘‘Na vedanaṃ vedayati sapañño,

Sukhampi dukkhampi bahussutopi;

Ayañca dhīrassa puthujjanena,

Mahā [ayaṃ (syā. kaṃ. ka.)] viseso kusalassa hoti.

‘‘Saṅkhātadhammassa bahussutassa,

Vipassato [sampassato (sī. pī.)] lokamimaṃ parañca;

Iṭṭhassa dhammā na mathenti cittaṃ,

Aniṭṭhato no paṭighātameti.

‘‘Tassānurodhā athavā virodhā,

Vidhūpitā atthagatā na santi;

Padañca ñatvā virajaṃ asokaṃ,

Sammā pajānāti bhavassa pāragū’’ti. chaṭṭhaṃ;

7. Paṭhamagelaññasuttaṃ





以下是直译：
"比丘们，就像一个人被箭射中。他不会被第二支箭紧接着射中。比丘们，这样那个人就只会感受一支箭的痛苦。同样地，比丘们，多闻圣弟子被苦受触及时，不悲伤、不疲惫、不悲泣、不捶胸哭泣、不陷入迷乱。他只感受一种痛苦 - 身体的，而不是心理的。即使被那种苦受触及，他也不会产生厌恶。当他对苦受不产生厌恶时，那潜在的对苦受的厌恶倾向就不会潜伏。他被苦受触及时不会欢喜欲乐。这是什么原因呢？比丘们，因为这位多闻圣弟子了知除了欲乐之外还有从苦受中解脱的方法。当他不欢喜欲乐时，那潜在的对乐受的贪欲倾向就不会潜伏。他如实了知那些感受的生起、消失、味著、过患和出离。当他如实了知那些感受的生起、消失、味著、过患和出离时，那潜在的对不苦不乐受的无明倾向就不会潜伏。如果他感受乐受，他会保持不执著地感受。如果他感受苦受，他会保持不执著地感受。如果他感受不苦不乐受，他会保持不执著地感受。比丘们，这就是所谓的'多闻圣弟子不执著于生、老、死、忧、悲、苦、忧恼、绝望，我说他不执著于苦'。比丘们，这就是区别，这就是殊胜，这就是多闻圣弟子与无闻凡夫的不同之处。"
"智者不感受感受，
即使多闻也不感受苦乐；
这就是贤者与凡夫之间，
善巧者的巨大差异。
对于已了知法、多闻、
观察此世间与他世的人来说；
可意的事物不搅动他的心，
从不可意的事物中他也不生厌恶。
对他来说，无论是喜欢还是厌恶，
都已被消除，不复存在；
了知无尘、无忧之道，
他正确地了知，已超越生存。"第六；
7. 第一病苦经

255. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

‘‘Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . Evaṃ kho, bhikkhave, bhikkhu sato hoti.

‘‘Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṃ pajānāti – ‘uppannā kho myāyaṃ sukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ dukkhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti! So kāye ca dukkhāya vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato…pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṃ pajānāti – ‘uppannā kho myāyaṃ adukkhamasukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti! So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato…pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.


255. 有一次，世尊住在毗舍离（现今印度比哈尔邦）的大林重阁讲堂。那时，世尊在傍晚时分从独处起来，走向病室。到达后，坐在准备好的座位上。坐下后，世尊对比丘们说：
"比丘们，比丘应当具念、正知地等待时至。这是我们对你们的教导。
"比丘们，比丘如何具念呢？在此，比丘们，比丘对身体随观身体而住，热诚、正知、具念，除去对世间的贪忧；对感受随观感受而住......对心随观心而住......对法随观法而住，热诚、正知、具念，除去对世间的贪忧。比丘们，这就是比丘如何具念。
"比丘们，比丘如何正知呢？在此，比丘们，比丘在前进后退时保持正知，在前视后顾时保持正知，在屈伸肢体时保持正知，在穿着袈裟、持钵和衣时保持正知，在吃喝咀嚼品尝时保持正知，在大小便时保持正知，在行走、站立、坐卧、睡眠、觉醒、说话和沉默时保持正知。比丘们，这就是比丘如何正知。比丘们，比丘应当具念、正知地等待时至。这是我们对你们的教导。
"比丘们，如果那位如此具念、正知、不放逸、热诚、专注的比丘生起了乐受，他就这样了知：'我生起了乐受。它是缘生的，不是无缘的。缘于什么？缘于这个身体。但这个身体是无常的、有为的、缘生的。那么，缘于无常、有为、缘生的身体而生起的乐受怎么可能是常的呢？'他对身体和乐受随观无常而住，随观衰败而住，随观离欲而住，随观灭尽而住，随观舍离而住。当他对身体和乐受随观无常而住......随观舍离而住时，他对身体和乐受的贪欲随眠就被断除。
"比丘们，如果那位如此具念、正知、不放逸、热诚、专注的比丘生起了苦受，他就这样了知：'我生起了苦受。它是缘生的，不是无缘的。缘于什么？缘于这个身体。但这个身体是无常的、有为的、缘生的。那么，缘于无常、有为、缘生的身体而生起的苦受怎么可能是常的呢？'他对身体和苦受随观无常而住，随观衰败而住，随观离欲而住，随观灭尽而住，随观舍离而住。当他对身体和苦受随观无常而住......随观舍离而住时，他对身体和苦受的嗔恚随眠就被断除。
"比丘们，如果那位如此具念、正知、不放逸、热诚、专注的比丘生起了不苦不乐受，他就这样了知：'我生起了不苦不乐受。它是缘生的，不是无缘的。缘于什么？缘于这个身体。但这个身体是无常的、有为的、缘生的。那么，缘于无常、有为、缘生的身体而生起的不苦不乐受怎么可能是常的呢？'他对身体和不苦不乐受随观无常而住，随观衰败而住，随观离欲而住，随观灭尽而住，随观舍离而住。当他对身体和不苦不乐受随观无常而住......随观舍离而住时，他对身体和不苦不乐受的无明随眠就被断除。


‘‘So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati; dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati; adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti [sītibhavissantīti (sī. pī. ka.)] pajānāti.

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

8. Dutiyagelaññasuttaṃ



"如果他感受乐受，他了知它是无常的，了知它是不被执著的，了知它是不被欢喜的；如果他感受苦受，他了知它是无常的，了知它是不被执著的，了知它是不被欢喜的；如果他感受不苦不乐受，他了知它是无常的，了知它是不被执著的，了知它是不被欢喜的。如果他感受乐受，他不执著地感受；如果他感受苦受，他不执著地感受；如果他感受不苦不乐受，他不执著地感受。当他感受身体极限的感受时，他了知'我正在感受身体极限的感受'；当他感受生命极限的感受时，他了知'我正在感受生命极限的感受'。他了知'身体破坏后，生命终止后，就在此处，一切感受都将不再被欢喜，将变得冷却'。
"比丘们，就像油灯依靠油和灯芯而燃烧，当油和灯芯耗尽时，由于没有燃料而熄灭。同样地，比丘们，当比丘感受身体极限的感受时，他了知'我正在感受身体极限的感受'。当他感受生命极限的感受时，他了知'我正在感受生命极限的感受'。他了知'身体破坏后，生命终止后，就在此处，一切感受都将不再被欢喜，将变得冷却'。"第七。
8\

256. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

‘‘Sato , bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

‘‘Kathañca , bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti…pe… bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ sukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva phassaṃ paṭicca. Ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati.

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa…pe… viharato uppajjati dukkhā vedanā…pe… uppajjati adukkhamasukhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ adukkhamasukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva phassaṃ paṭicca…pe… kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti’’.

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

9. Aniccasuttaṃ

257. ‘‘Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti. Navamaṃ.

10. Phassamūlakasuttaṃ



256. 有一次，世尊住在毗舍离（现今印度比哈尔邦）的大林重阁讲堂。那时，世尊在傍晚时分从独处起来，走向病室。到达后，坐在准备好的座位上。坐下后，世尊对比丘们说：
"比丘们，比丘应当具念、正知地等待时至。这是我们对你们的教导。
"比丘们，比丘如何具念呢？在此，比丘们，比丘对身体随观身体而住，热诚、正知、具念，除去对世间的贪忧；对感受随观感受而住......对心随观心而住......对法随观法而住，热诚、正知、具念，除去对世间的贪忧。比丘们，这就是比丘如何具念。
"比丘们，比丘如何正知呢？在此，比丘们，比丘在前进后退时保持正知......在说话和沉默时保持正知。比丘们，这就是比丘如何正知。比丘们，比丘应当具念、正知地等待时至。这是我们对你们的教导。
"比丘们，如果那位如此具念、正知、不放逸、热诚、专注的比丘生起了乐受，他就这样了知：'我生起了乐受。它是缘生的，不是无缘的。缘于什么？缘于这个触。但这个触是无常的、有为的、缘生的。那么，缘于无常、有为、缘生的触而生起的乐受怎么可能是常的呢？'他对触和乐受随观无常而住，随观衰败而住，随观离欲而住，随观灭尽而住，随观舍离而住。当他对触和乐受随观无常而住，随观衰败而住，随观离欲而住，随观灭尽而住，随观舍离而住时，他对触和乐受的贪欲随眠就被断除。
"比丘们，如果那位如此具念......而住的比丘生起了苦受......生起了不苦不乐受。他就这样了知：'我生起了不苦不乐受。它是缘生的，不是无缘的。缘于什么？缘于这个触......他了知'身体破坏后，生命终止后，就在此处，一切感受都将不再被欢喜，将变得冷却'。"
"比丘们，就像油灯依靠油和灯芯而燃烧，当油和灯芯耗尽时，由于没有燃料而熄灭。同样地，比丘们，当比丘感受身体极限的感受时，他了知'我正在感受身体极限的感受'。当他感受生命极限的感受时，他了知'我正在感受生命极限的感受'。他了知'身体破坏后，生命终止后，就在此处，一切感受都将不再被欢喜，将变得冷却'。"第八。
9. 无常经
257. "比丘们，这三种感受是无常的、有为的、缘生的、具有灭尽性质的、具有衰败性质的、具有离欲性质的、具有灭尽性质的。哪三种？乐受、苦受、不苦不乐受 - 比丘们，这三种感受是无常的、有为的、缘生的、具有灭尽性质的、具有衰败性质的、具有离欲性质的、具有灭尽性质的。"第九。
10. 触为根本经

258. ‘‘Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā. Tasseva sukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati. Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhā vedanā. Tasseva dukkhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati. Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati. Seyyathāpi , bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā [saṅkhattā tassa samodhānā (syā. kaṃ.) saṅghattā tassa samodhānā (ka.) saṃ. ni. 2.62 passitabbaṃ] usmā jāyati, tejo abhinibbattati. Tesaṃyeva kaṭṭhānaṃ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati. Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Tajjaṃ phassaṃ paṭicca tajjā vedanā uppajjanti. Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī’’ti. Dasamaṃ.

Sagāthāvaggo paṭhamo .

Tassuddānaṃ –

Samādhi sukhaṃ pahānena, pātālaṃ daṭṭhabbena ca;

Sallena ceva gelaññā, anicca phassamūlakāti.

2. Rahogatavaggo

1. Rahogatasuttaṃ



258. "比丘们，这三种感受是由触而生，以触为根本，以触为因，以触为缘。哪三种？乐受、苦受、不苦不乐受。比丘们，缘于能生乐的触而生起乐受。当那个能生乐的触灭去时，由那个能生乐的触所生的相应乐受就灭去，就平息。比丘们，缘于能生苦的触而生起苦受。当那个能生苦的触灭去时，由那个能生苦的触所生的相应苦受就灭去，就平息。比丘们，缘于能生不苦不乐的触而生起不苦不乐受。当那个能生不苦不乐的触灭去时，由那个能生不苦不乐的触所生的相应不苦不乐受就灭去，就平息。比丘们，就像两根木棍相互摩擦而生热，产生火。当这两根木棍分开放置时，由此产生的热就灭去，就平息。同样地，比丘们，这三种感受是由触而生，以触为根本，以触为因，以触为缘。缘于相应的触而生起相应的感受。当相应的触灭去时，相应的感受就灭去。"第十。
有偈颂品第一完。
其摘要如下：
定、乐、断、深渊、应见、
箭、病、无常、触为根。
2. 独处品
1. 独处经

259. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā. Vuttaṃ kho panetaṃ bhagavatā – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti. Kiṃ nu kho etaṃ bhagavatā sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’’’nti?

‘‘Sādhu sādhu, bhikkhu! Tisso imā, bhikkhu, vedanā vuttā mayā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā mayā. Vuttaṃ kho panetaṃ, bhikkhu, mayā – ‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmi’nti. Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃyeva aniccataṃ sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti . Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃyeva khayadhammataṃ…pe… vayadhammataṃ…pe… virāgadhammataṃ …pe… nirodhadhammataṃ…pe… vipariṇāmadhammataṃ sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti. Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti. Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vūpasantā honti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhu, passaddhiyo. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti . Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Paṭhamaṃ.

2. Paṭhamaākāsasuttaṃ

260. ‘‘Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī’’ti.

‘‘Yathāpi vātā ākāse, vāyanti vividhā puthū;

Puratthimā pacchimā cāpi, uttarā atha dakkhiṇā.

‘‘Sarajā arajā capi, sītā uṇhā ca ekadā;

Adhimattā parittā ca, puthū vāyanti mālutā.

‘‘Tathevimasmiṃ kāyasmiṃ, samuppajjanti vedanā;

Sukhadukkhasamuppatti, adukkhamasukhā ca yā.

‘‘Yato ca bhikkhu ātāpī, sampajaññaṃ na riñcati [sampajāno nirūpadhi (ka.)];

Tato so vedanā sabbā, parijānāti paṇḍito.

‘‘So vedanā pariññāya, diṭṭhe dhamme anāsavo;

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. dutiyaṃ;

3. Dutiyaākāsasuttaṃ



259. 这时，有一位比丘来到世尊处。来到后，向世尊礼敬，然后坐在一旁。坐在一旁的那位比丘对世尊说："尊者，当我独处静坐时，心中生起这样的思考：'世尊说了三种感受。乐受、苦受、不苦不乐受 - 这三种感受是世尊所说的。但世尊也说过：'凡是被感受的，都是苦'。世尊说这句话是什么意思呢 - '凡是被感受的，都是苦'？"
"很好，很好，比丘！我确实说了这三种感受。乐受、苦受、不苦不乐受 - 这三种感受是我所说的。比丘，我确实说过：'凡是被感受的，都是苦'。比丘，我说这句话是指诸行的无常性 - '凡是被感受的，都是苦'。比丘，我说这句话是指诸行的灭尽性质......衰败性质......离欲性质......灭尽性质......变易性质 - '凡是被感受的，都是苦'。比丘，我还解说了诸行的次第灭尽。进入初禅者，语言灭去。进入二禅者，寻伺灭去。进入三禅者，喜灭去。进入四禅者，入出息灭去。进入空无边处者，色想灭去。进入识无边处者，空无边处想灭去。进入无所有处者，识无边处想灭去。进入非想非非想处者，无所有处想灭去。进入想受灭定者，想和受灭去。漏尽比丘的贪灭去，嗔灭去，痴灭去。比丘，我还解说了诸行的次第平息。进入初禅者，语言平息。进入二禅者，寻伺平息......进入想受灭定者，想和受平息。漏尽比丘的贪平息，嗔平息，痴平息。比丘，有这六种寂静。进入初禅者，语言寂静。进入二禅者，寻伺寂静。进入三禅者，喜寂静。进入四禅者，入出息寂静。进入想受灭定者，想和受寂静。漏尽比丘的贪寂静，嗔寂静，痴寂静。"第一。
2. 第一虚空经
260. "比丘们，就像在虚空中，各种风吹。有东风吹，有西风吹，有北风吹，有南风吹，有带尘风吹，有无尘风吹，有冷风吹，有热风吹，有微风吹，有强风吹。同样地，比丘们，在这个身体中，各种感受生起，乐受生起，苦受生起，不苦不乐受生起。"
"如同虚空中，各种风四处吹；
东风和西风，北风与南风。
有尘无尘风，冷热风并起；
强风与微风，种种风飘荡。
如是此身中，诸受皆生起；
乐苦受生起，不苦不乐起。
当比丘精进，正知不放逸；
于是彼智者，了知一切受。
彼知诸受已，现法成无漏；
身坏住正法，智者不可量。"第二；
3. 第二虚空经

261. ‘‘Seyyathāpi , bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti…pe… adhimattāpi vātā vāyanti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī’’ti. Tatiyaṃ.

4. Agārasuttaṃ

262. ‘‘Seyyathāpi, bhikkhave, āgantukāgāraṃ. Tattha puratthimāyapi disāya āgantvā vāsaṃ kappenti, pacchimāyapi disāya āgantvā vāsaṃ kappenti, uttarāyapi disāya āgantvā vāsaṃ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṃ kappenti. Khattiyāpi āgantvā vāsaṃ kappenti, brāhmaṇāpi āgantvā vāsaṃ kappenti, vessāpi āgantvā vāsaṃ kappenti, suddāpi āgantvā vāsaṃ kappenti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati. Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati. Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī’’ti. Catutthaṃ.

5. Paṭhamaānandasuttaṃ

263. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi , ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇanti? Tisso imā, ānanda, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, ānanda, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ paṭippassaddhi akkhātā. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti…pe… ākāsānañcāyatanaṃ samāpannassa rūpasaññā paṭippassaddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā paṭippassaddhā hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā paṭippassaddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā paṭippassaddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Pañcamaṃ.

6. Dutiyaānandasuttaṃ



261. "比丘们，就像在虚空中，各种风吹。有东风吹......有强风吹。同样地，比丘们，在这个身体中，各种感受生起，乐受生起，苦受生起，不苦不乐受生起。"第三。
4. 客舍经
262. "比丘们，就像一个客舍。从东方来的人在那里住宿，从西方来的人在那里住宿，从北方来的人在那里住宿，从南方来的人在那里住宿。刹帝利来了在那里住宿，婆罗门来了在那里住宿，吠舍来了在那里住宿，首陀罗来了在那里住宿。同样地，比丘们，在这个身体中，各种感受生起。乐受生起，苦受生起，不苦不乐受生起。有染著的乐受生起，有染著的苦受生起，有染著的不苦不乐受生起。无染著的乐受生起，无染著的苦受生起，无染著的不苦不乐受生起。"第四。
5. 第一阿难经
263. 这时，尊者阿难来到世尊处。来到后，坐在一旁。坐在一旁的尊者阿难对世尊说："尊者，什么是感受，什么是感受的生起，什么是感受的灭尽，什么是导向感受灭尽的道路？什么是感受的味著，什么是过患，什么是出离？""阿难，有这三种感受 - 乐受、苦受、不苦不乐受 - 这些被称为感受。触的生起是感受的生起；触的灭尽是感受的灭尽。这八圣道就是导向感受灭尽的道路，即：正见......正定。缘于感受而生起的快乐和愉悦，这是感受的味著。感受是无常的、苦的、变易法，这是感受的过患。对感受的欲贪的调伏、欲贪的断除，这是感受的出离。阿难，我还解说了诸行的次第灭尽。进入初禅者，语言灭去......进入想受灭定者，想和受灭去。漏尽比丘的贪灭去，嗔灭去，痴灭去。阿难，我还解说了诸行的次第平息。进入初禅者，语言平息......进入想受灭定者，想和受平息。漏尽比丘的贪平息，嗔平息，痴平息。阿难，我还解说了诸行的次第寂静。进入初禅者，语言寂静......进入空无边处者，色想寂静。进入识无边处者，空无边处想寂静。进入无所有处者，识无边处想寂静。进入非想非非想处者，无所有处想寂静。进入想受灭定者，想和受寂静。漏尽比丘的贪寂静，嗔寂静，痴寂静。"第五。
6. 第二阿难经

264. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho , katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavannettikā bhagavampaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, ānanda, suṇohi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – ‘‘tisso imā, ānanda, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, ānanda, vedanā…pe… phassasamudayā…pe… khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Chaṭṭhaṃ.

7. Paṭhamasambahulasuttaṃ

265. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.

‘‘Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti…pe… khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti…pe… khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhave, passaddhiyo. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Sattamaṃ.

8. Dutiyasambahulasuttaṃ

266. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavā etadavoca – ‘‘katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā…pe…’’ ‘‘tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, vedanā…pe… phassasamudayā…pe…. (Yathā purimasuttante, tathā vitthāretabbo.) Aṭṭhamaṃ.

9. Pañcakaṅgasuttaṃ



264. 这时，尊者阿难来到世尊处。来到后，向世尊礼敬，然后坐在一旁。世尊对坐在一旁的尊者阿难说："阿难，什么是感受，什么是感受的生起，什么是感受的灭尽，什么是导向感受灭尽的道路？什么是感受的味著，什么是过患，什么是出离？""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，愿世尊为我们解说这段话的含义。听了世尊的话，比丘们会记住的。""那么，阿难，你听着，好好作意，我要说了。""是的，尊者。"尊者阿难回答世尊。世尊说道："阿难，有这三种感受 - 乐受、苦受、不苦不乐受 - 这些被称为感受......触的生起......漏尽比丘的贪寂静，嗔寂静，痴寂静。"第六。
7. 第一众多比丘经
265. 这时，众多比丘来到世尊处。来到后，向世尊礼敬，然后坐在一旁。坐在一旁的那些比丘对世尊说："尊者，什么是感受，什么是感受的生起，什么是感受的灭尽，什么是导向感受灭尽的道路？什么是感受的味著，什么是过患，什么是出离？""比丘们，有这三种感受 - 乐受、苦受、不苦不乐受 - 这些被称为感受。触的生起是感受的生起；触的灭尽是感受的灭尽。这八圣道就是导向感受灭尽的道路，即：正见......正定。缘于感受而生起的快乐和愉悦，这是感受的味著。感受是无常的、苦的、变易法，这是感受的过患。对感受的欲贪的调伏、欲贪的断除，这是感受的出离。
"比丘们，我还解说了诸行的次第灭尽。进入初禅者，语言灭去......漏尽比丘的贪灭去，嗔灭去，痴灭去。比丘们，我还解说了诸行的次第平息。进入初禅者，语言平息......漏尽比丘的贪平息，嗔平息，痴平息。比丘们，有这六种寂静。进入初禅者，语言寂静。进入二禅者，寻伺寂静。进入三禅者，喜寂静。进入四禅者，入出息寂静。进入想受灭定者，想和受寂静。漏尽比丘的贪寂静，嗔寂静，痴寂静。"第七。
8. 第二众多比丘经
266. 这时，众多比丘来到世尊处......坐在一旁后，世尊对那些比丘说："比丘们，什么是感受，什么是感受的生起，什么是感受的灭尽，什么是导向感受灭尽的道路？什么是感受的味著，什么是过患，什么是出离？""尊者，我们的法以世尊为根本......"（应如前经详细解说。）第八。
9. 五支工匠经

267. Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘kati nu kho, bhante udāyi, vedanā vuttā bhagavatā’’ti? ‘‘Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā’’ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā’’ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Neva sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ, na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

‘‘Santameva, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi; santañca panānanda, pariyāyaṃ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi. Dvepi mayā, ānanda, vedanā vuttā pariyāyena. Tissopi mayā vedanā vuttā pariyāyena. Pañcapi mayā vedanā vuttā pariyāyena. Chapi mayā vedanā vuttā pariyāyena. Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. Chattiṃsāpi mayā vedanā vuttā pariyāyena. Aṭṭhasatampi mayā vedanā vuttā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti [viharissanti (sī. pī. ka.)]. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantī’’ti.

‘‘Pañcime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, ānanda, pañca kāmaguṇā . Yaṃ kho, ānanda , ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – idaṃ vuccati kāmasukhaṃ. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.


267. 这时，五支工匠来到尊者优陀夷处。来到后，向尊者优陀夷礼敬，然后坐在一旁。坐在一旁的五支工匠对尊者优陀夷说："尊者优陀夷，世尊说了几种感受？""工匠，世尊说了三种感受。乐受、苦受、不苦不乐受 - 工匠，这三种感受是世尊所说的。"当这样说时，五支工匠对尊者优陀夷说："尊者优陀夷，世尊不是说了三种感受。世尊说了两种感受 - 乐受、苦受。尊者，至于这不苦不乐受，世尊说这是寂静殊胜的乐。"第二次，尊者优陀夷对五支工匠说："工匠，世尊不是说了两种感受。世尊说了三种感受。乐受、苦受、不苦不乐受 - 这三种感受是世尊所说的。"第二次，五支工匠对尊者优陀夷说："尊者优陀夷，世尊不是说了三种感受。世尊说了两种感受 - 乐受、苦受。尊者，至于这不苦不乐受，世尊说这是寂静殊胜的乐。"第三次，尊者优陀夷对五支工匠说："工匠，世尊不是说了两种感受。世尊说了三种感受。乐受、苦受、不苦不乐受 - 这三种感受是世尊所说的。"第三次，五支工匠对尊者优陀夷说："尊者优陀夷，世尊不是说了三种感受。世尊说了两种感受 - 乐受、苦受。尊者，至于这不苦不乐受，世尊说这是寂静殊胜的乐。"尊者优陀夷无法说服五支工匠，五支工匠也无法说服尊者优陀夷。尊者阿难听到了尊者优陀夷与五支工匠的这段对话。
这时，尊者阿难来到世尊处。来到后，坐在一旁。坐在一旁的尊者阿难将尊者优陀夷与五支工匠的整段对话告诉了世尊。
"阿难，五支工匠没有赞同优陀夷比丘的一种解释方式；优陀夷比丘也没有赞同五支工匠的一种解释方式。阿难，我以一种方式说了两种感受。我以一种方式说了三种感受。我以一种方式说了五种感受。我以一种方式说了六种感受。我以一种方式说了十八种感受。我以一种方式说了三十六种感受。我以一种方式说了一百零八种感受。阿难，我就是这样以不同方式教导法。阿难，当我这样以不同方式教导法时，如果有人不互相认同、不互相接受、不互相赞同彼此善说的话，可以预料他们会争吵、争论、争辩，用言语的利刃互相伤害。阿难，当我这样以不同方式教导法时，如果有人互相认同、互相接受、互相赞同彼此善说的话，可以预料他们会和睦相处，欢喜无诤，如水乳交融，以慈爱的眼光看待彼此。"
"阿难，有这五种欲望对象。哪五种？眼所识的色，可爱的、可意的、可悦的、可喜的、与欲望相应的、令人贪著的......身所识的触，可爱的、可意的、可悦的、可喜的、与欲望相应的、令人贪著的。阿难，这就是五种欲望对象。阿难，缘于这五种欲望对象而生起的快乐和愉悦，这被称为欲乐。阿难，如果有人说：'这是最高的寂静乐和愉悦'，我不同意他们的说法。为什么？阿难，因为还有比这种乐更殊胜更高尚的乐。


‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda , bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi . Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Katamañcānanda , etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma, ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca . Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.


"阿难，什么是比这种乐更殊胜更高尚的乐呢？阿难，在此，比丘远离欲望，远离不善法，具有寻、伺，由远离而生喜、乐，进入并安住于初禅。阿难，这就是比那种乐更殊胜更高尚的乐。阿难，如果有人说：'这是最高的寂静乐和愉悦'，我不同意他们的说法。为什么？阿难，因为还有比这种乐更殊胜更高尚的乐。
"阿难，什么是比这种乐更殊胜更高尚的乐呢？阿难，在此，比丘平息了寻、伺，内心宁静，心专一境性，无寻无伺，定生喜、乐，进入并安住于第二禅。阿难，这就是比那种乐更殊胜更高尚的乐。阿难，如果有人说：'这是最高的寂静乐和愉悦'，我不同意他们的说法。为什么？阿难，因为还有比这种乐更殊胜更高尚的乐。
"阿难，什么是比这种乐更殊胜更高尚的乐呢？阿难，在此，比丘离喜，住于舍，正念正知，以身感受乐，正如圣者们所说的'舍念乐住'，进入并安住于第三禅。阿难，这就是比那种乐更殊胜更高尚的乐。阿难，如果有人说：'这是最高的寂静乐和愉悦'，我不同意他们的说法。为什么？阿难，因为还有比这种乐更殊胜更高尚的乐。
"阿难，什么是比这种乐更殊胜更高尚的乐呢？阿难，在此，比丘舍断乐和苦，先前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅。阿难，这就是比那种乐更殊胜更高尚的乐。阿难，如果有人说：'这是最高的寂静乐和愉悦'，我不同意他们的说法。为什么？阿难，因为还有比这种乐更殊胜更高尚的乐。
"阿难，什么是比这种乐更殊胜更高尚的乐呢？阿难，在此，比丘完全超越色想，灭除有对想，不作意种种想，'虚空无边'，进入并安住于空无边处。阿难，这就是比那种乐更殊胜更高尚的乐。阿难，如果有人说：'这是最高的寂静乐和愉悦'，我不同意他们的说法。为什么？阿难，因为还有比这种乐更殊胜更高尚的乐。
"阿难，什么是比这种乐更殊胜更高尚的乐呢？阿难，在此，比丘完全超越空无边处，'识无边'，进入并安住于识无边处。阿难，这就是比那种乐更殊胜更高尚的乐。阿难，如果有人说：'这是最高的寂静乐和愉悦'，我不同意他们的说法。为什么？阿难，因为还有比这种乐更殊胜更高尚的乐。
"阿难，什么是比这种乐更殊胜更高尚的乐呢？阿难，在此，比丘完全超越识无边处，'无所有'，进入并安住于无所有处。阿难，这就是比那种乐更殊胜更高尚的乐。阿难，如果有人说：'这是最高的寂静乐和愉悦'，我不同意他们的说法。为什么？阿难，因为还有比这种乐更殊胜更高尚的乐。


‘‘Katamañcānanda , etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda , etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

‘‘Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso , bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti. Yattha yattha, āvuso, sukhaṃ upalabbhati, yahiṃ yahiṃ [yaṃ hiyaṃ hi sukhaṃ (sī. pī.), yahiṃ yahiṃ sukhaṃ (syā. kaṃ. ka.) ma. ni. 2.91], taṃ taṃ tathāgato sukhasmiṃ paññapetī’’’ti. Navamaṃ.

10. Bhikkhusuttaṃ

268. ‘‘Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṃsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena. Evaṃ pariyāyadesito, bhikkhave, mayā dhammo. Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti. Evaṃ pariyāyadesito, bhikkhave, mayā dhammo. Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantīti.

‘‘Pañcime, bhikkhave, kāmaguṇā…pe… ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti. Yattha yattha, āvuso, sukhaṃ upalabbhati yahiṃ yahiṃ [yaṃ hi yaṃ hi (sī. pī.)], taṃ taṃ tathāgato sukhasmiṃ paññapetī’’ti. Dasamaṃ.

Rahogatavaggo dutiyo.

Tassuddānaṃ –

Rahogataṃ dve ākāsaṃ, agāraṃ dve ca ānandā;

Sambahulā duve vuttā, pañcakaṅgo ca bhikkhunāti.

3. Aṭṭhasatapariyāyavaggo

1. Sīvakasuttaṃ



"阿难，什么是比这种乐更殊胜更高尚的乐呢？阿难，在此，比丘完全超越无所有处，进入并安住于非想非非想处。阿难，这就是比那种乐更殊胜更高尚的乐。阿难，如果有人说：'这是最高的寂静乐和愉悦'，我不同意他们的说法。为什么？阿难，因为还有比这种乐更殊胜更高尚的乐。
"阿难，什么是比这种乐更殊胜更高尚的乐呢？阿难，在此，比丘完全超越非想非非想处，进入并安住于想受灭尽定。阿难，这就是比那种乐更殊胜更高尚的乐。
"阿难，有这种可能，其他外道游方者会这样说：'沙门乔达摩说想受灭尽定，并称之为乐。这是什么意思？这怎么可能？'阿难，当其他外道游方者这样说时，应该这样回答他们：'朋友们，世尊不仅仅是指乐受而说乐。朋友们，无论在哪里能获得乐，无论是什么样的乐，如来都称之为乐。'"第九。
10. 比丘经
268. "比丘们，我以一种方式说了两种感受，我以一种方式说了三种感受，我以一种方式说了五种感受，我以一种方式说了六种感受，我以一种方式说了十八种感受，我以一种方式说了三十六种感受，我以一种方式说了一百零八种感受。比丘们，我就是这样以不同方式教导法。比丘们，当我这样以不同方式教导法时，如果有人不互相认同、不互相接受、不互相赞同彼此善说的话，可以预料他们会争吵、争论、争辩，用言语的利刃互相伤害。比丘们，当我这样以不同方式教导法时，如果有人互相认同、互相接受、互相赞同彼此善说的话，可以预料他们会和睦相处，欢喜无诤，如水乳交融，以慈爱的眼光看待彼此。
"比丘们，有这五种欲望对象......比丘们，有这种可能，其他外道游方者会这样说：'沙门乔达摩说想受灭尽定，并称之为乐。这是什么意思？这怎么可能？'比丘们，当其他外道游方者这样说时，应该这样回答他们：'朋友们，世尊不仅仅是指乐受而说乐。朋友们，无论在哪里能获得乐，无论是什么样的乐，如来都称之为乐。'"第十。
独处品第二完。
其摘要如下：
独处两经、两空经、客舍、
两阿难、两众多、五支与比丘。
3. 一百零八方法品
1. 斯瓦迦经

269. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘‘santi, bho gotama, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Idha [idha pana (syā. kaṃ. pī. ka.)] bhavaṃ gotamo kimāhā’’ti?

‘‘Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṃ, sīvaka, veditabbaṃ [evaṃ veditabbaṃ (syā. kaṃ. ka.)] yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṃ, sīvaka, saccasammataṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti. Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

‘‘Semhasamuṭṭhānānipi kho, sīvaka…pe… vātasamuṭṭhānānipi kho, sīvaka…pe… sannipātikānipi kho, sīvaka…pe… utupariṇāmajānipi kho, sīvaka…pe… visamaparihārajānipi kho, sīvaka…pe… opakkamikānipi kho, sīvaka…pe… kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṃ, sīvaka, veditabbaṃ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṃ, sīvaka, saccasammataṃ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Yañca sāmaṃ ñātaṃ tañca atidhāvanti yañca loke saccasammataṃ tañca atidhāvanti. Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmīti. Evaṃ vutte, moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’’nti.

‘‘Pittaṃ semhañca vāto ca, sannipātā utūni ca;

Visamaṃ opakkamikaṃ, kammavipākena aṭṭhamī’’ti. paṭhamaṃ;

2. Aṭṭhasatasuttaṃ



269. 有一次，世尊住在王舍城（现在的拉杰吉尔）竹林园的松鼠feeding ground。这时，莫利亚·斯瓦迦游方者来到世尊处。来到后，与世尊互相问候。寒暄完毕后，坐在一旁。坐在一旁的莫利亚·斯瓦迦游方者对世尊说："乔达摩先生，有一些沙门婆罗门持这样的观点、这样的见解：'这个人所感受的一切乐、苦或不苦不乐，都是由于过去所作的因。'在这方面，乔达摩先生怎么说？"
"斯瓦迦，有些感受是由胆汁引起的。斯瓦迦，这一点你自己也应该知道，有些感受是由胆汁引起的；世人也公认这一点，有些感受是由胆汁引起的。斯瓦迦，在这种情况下，那些沙门婆罗门持这样的观点、这样的见解：'这个人所感受的一切乐、苦或不苦不乐，都是由于过去所作的因。'他们超越了自己所知道的，也超越了世人公认的。因此，我说那些沙门婆罗门是错误的。
"斯瓦迦，有些感受是由痰引起的......有些感受是由风引起的......有些感受是由（体液）混合引起的......有些感受是由季节变化引起的......有些感受是由不正常的生活方式引起的......有些感受是由外力引起的......斯瓦迦，有些感受是由业的果报引起的。斯瓦迦，这一点你自己也应该知道，有些感受是由业的果报引起的；世人也公认这一点，有些感受是由业的果报引起的。斯瓦迦，在这种情况下，那些沙门婆罗门持这样的观点、这样的见解：'这个人所感受的一切乐、苦或不苦不乐，都是由于过去所作的因。'他们超越了自己所知道的，也超越了世人公认的。因此，我说那些沙门婆罗门是错误的。"当这样说时，莫利亚·斯瓦迦游方者对世尊说："太好了，乔达摩先生！太好了，乔达摩先生！......愿乔达摩先生从今天起接受我为优婆塞，终生皈依。"
"胆汁、痰和风，混合及季节，
不正常生活，外力与业报。"第一；
2. 一百零八经

270. ‘‘Aṭṭhasatapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo? Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena; tissopi mayā vedanā vuttā pariyāyena; pañcapi mayā vedanā vuttā pariyāyena; chapi mayā vedanā vuttā pariyāyena; aṭṭhārasāpi mayā vedanā vuttā pariyāyena; chattiṃsāpi mayā vedanā vuttā pariyāyena; aṭṭhasatampi mayā vedanā vuttā pariyāyena. ‘‘Katamā ca, bhikkhave, dve vedanā? Kāyikā ca cetasikā ca – imā vuccanti, bhikkhave, dve vedanā. Katamā ca, bhikkhave, tisso vedanā? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, tisso vedanā. Katamā ca, bhikkhave, pañca vedanā? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ – imā vuccanti, bhikkhave, pañca vedanā. Katamā ca, bhikkhave, cha vedanā? Cakkhusamphassajā vedanā…pe… manosamphassajā vedanā – imā vuccanti, bhikkhave, cha vedanā. Katamā ca, bhikkhave, aṭṭhārasa vedanā? Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā – imā vuccanti, bhikkhave, aṭṭhārasa vedanā. Katamā ca, bhikkhave, chattiṃsa vedanā? Cha gehasitāni [gehassitāni (aṭṭha.)] somanassāni, cha nekkhammasitāni [nekkhammassitāni (aṭṭha.)] somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā , cha nekkhammasitā upekkhā – imā vuccanti, bhikkhave, chattiṃsa vedanā. Katamañca, bhikkhave, aṭṭhasataṃ vedanā? Atītā chattiṃsa vedanā, anāgatā chattiṃsa vedanā, paccuppannā chattiṃsa vedanā – imā vuccanti, bhikkhave, aṭṭhasataṃ vedanā. Ayaṃ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo’’ti. Dutiyaṃ.

3. Aññatarabhikkhusuttaṃ

271. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti?

‘‘Tisso imā, bhikkhu, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhu, vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. Phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo; yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo; yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇa’’nti. Tatiyaṃ.

4. Pubbasuttaṃ

272. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘tisso imā vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā…pe… yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇa’’’nti. Catutthaṃ.

5. Ñāṇasuttaṃ



270. "比丘们，我将为你们讲解一百零八种法门。请听。比丘们，什么是一百零八种法门呢？比丘们，我以一种方式说了两种感受；我以一种方式说了三种感受；我以一种方式说了五种感受；我以一种方式说了六种感受；我以一种方式说了十八种感受；我以一种方式说了三十六种感受；我以一种方式说了一百零八种感受。
"比丘们，什么是两种感受？身体的和心理的 - 比丘们，这被称为两种感受。比丘们，什么是三种感受？乐受、苦受、不苦不乐受 - 比丘们，这被称为三种感受。比丘们，什么是五种感受？乐根、苦根、喜根、忧根、舍根 - 比丘们，这被称为五种感受。比丘们，什么是六种感受？眼触生受......意触生受 - 比丘们，这被称为六种感受。比丘们，什么是十八种感受？六种喜俱寻、六种忧俱寻、六种舍俱寻 - 比丘们，这被称为十八种感受。比丘们，什么是三十六种感受？六种依家的喜、六种依出离的喜、六种依家的忧、六种依出离的忧、六种依家的舍、六种依出离的舍 - 比丘们，这被称为三十六种感受。比丘们，什么是一百零八种感受？过去的三十六种感受、未来的三十六种感受、现在的三十六种感受 - 比丘们，这被称为一百零八种感受。比丘们，这就是一百零八种法门。"第二。
3. 某比丘经
271. 这时，有一位比丘来到世尊处。来到后，向世尊礼敬，然后坐在一旁。坐在一旁的那位比丘对世尊说："尊者，什么是感受，什么是感受的生起，什么是导向感受生起的道路？什么是感受的灭尽，什么是导向感受灭尽的道路？什么是感受的味著，什么是过患，什么是出离？"
"比丘，有这三种感受 - 乐受、苦受、不苦不乐受。比丘，这被称为感受。触的生起是感受的生起。渴爱是导向感受生起的道路。触的灭尽是感受的灭尽。这八圣道就是导向感受灭尽的道路，即：正见......正定。缘于感受而生起的快乐和愉悦，这是感受的味著。感受是无常的、苦的、变易法，这是感受的过患。对感受的欲贪的调伏、欲贪的断除，这是感受的出离。"第三。
4. 过去经
272. "比丘们，在我尚未觉悟、还是菩萨时，我有这样的想法：'什么是感受，什么是感受的生起，什么是导向感受生起的道路，什么是感受的灭尽，什么是导向感受灭尽的道路？什么是感受的味著，什么是过患，什么是出离？'比丘们，我想到：'有这三种感受 - 乐受、苦受、不苦不乐受。这被称为感受。触的生起是感受的生起。渴爱是导向感受生起的道路......对感受的欲贪的调伏、欲贪的断除，这是感受的出离。'"第四。
5. 智经

273. ‘‘‘Imā vedanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Ayaṃ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Ayaṃ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… ‘ayaṃ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi …pe… ‘ayaṃ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… ‘ayaṃ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu…pe… ‘ayaṃ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu…pe… ‘idaṃ kho nissaraṇa’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti. Pañcamaṃ.

6. Sambahulabhikkhusuttaṃ

274. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. Phassanirodhā…pe… yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇa’’nti. Chaṭṭhaṃ.

7. Paṭhamasamaṇabrāhmaṇasuttaṃ

275. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Sattamaṃ.

8. Dutiyasamaṇabrāhmaṇasuttaṃ

276. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Aṭṭhamaṃ.

9. Tatiyasamaṇabrāhmaṇasuttaṃ

277. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti…pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Navamaṃ.

10. Suddhikasuttaṃ

278. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā’’ti. Dasamaṃ.

11. Nirāmisasuttaṃ



273. "比丘们，关于'这些是感受'，我对于前所未闻的法，生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们，关于'这是感受的生起'，我对于前所未闻的法，生起了眼......生起了光。比丘们，关于'这是导向感受生起的道路'，我对于前所未闻的法，生起了眼......比丘们，关于'这是感受的灭尽'，我对于前所未闻的法，生起了眼......比丘们，关于'这是导向感受灭尽的道路'，我对于前所未闻的法，生起了眼......比丘们，关于'这是感受的味著'，我对于前所未闻的法......比丘们，关于'这是感受的过患'，我对于前所未闻的法......比丘们，关于'这是出离'，我对于前所未闻的法，生起了眼、生起了智、生起了慧、生起了明、生起了光。"第五。
6. 众多比丘经
274. 这时，众多比丘来到世尊处。来到后......坐在一旁的那些比丘对世尊说："尊者，什么是感受，什么是感受的生起，什么是导向感受生起的道路？什么是感受的灭尽，什么是导向感受灭尽的道路？什么是感受的味著，什么是过患，什么是出离？""比丘们，有这三种感受 - 乐受、苦受、不苦不乐受。比丘们，这被称为感受。触的生起是感受的生起。渴爱是导向感受生起的道路。触的灭尽......对感受的欲贪的调伏、欲贪的断除，这是感受的出离。"第六。
7. 第一沙门婆罗门经
275. "比丘们，有这三种感受。哪三种？乐受、苦受、不苦不乐受。比丘们，任何沙门或婆罗门不如实了知这三种感受的生起、灭没、味著、过患和出离，比丘们，我不认为他们是沙门中的沙门或婆罗门中的婆罗门，这些尊者们也不能在现法中以自己的智慧证得、实现并安住于沙门果或婆罗门果。比丘们，任何沙门或婆罗门如实了知这三种感受的生起、灭没、味著、过患和出离，比丘们，我认为他们是沙门中的沙门和婆罗门中的婆罗门，这些尊者们能在现法中以自己的智慧证得、实现并安住于沙门果和婆罗门果。"第七。
8. 第二沙门婆罗门经
276. "比丘们，有这三种感受。哪三种？乐受、苦受、不苦不乐受。比丘们，任何沙门或婆罗门不如实了知这三种感受的生起、灭没、味著、过患和出离......了知......以自己的智慧证得、实现并安住。"第八。
9. 第三沙门婆罗门经
277. "比丘们，任何沙门或婆罗门不了知感受，不了知感受的生起，不了知感受的灭尽，不了知导向感受灭尽的道路......了知......以自己的智慧证得、实现并安住。"第九。
10. 纯净经
278. "比丘们，有这三种感受。哪三种？乐受、苦受、不苦不乐受 - 比丘们，这就是三种感受。"第十。
11. 无染经

279. ‘‘Atthi , bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti; atthi sāmisaṃ sukhaṃ, atthi nirāmisaṃ sukhaṃ, atthi nirāmisā nirāmisataraṃ sukhaṃ; atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā; atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho. Katamā ca, bhikkhave, sāmisā pīti? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṃ vuccati, bhikkhave, sāmisā pīti.

‘‘Katamā ca, bhikkhave, nirāmisā pīti? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, nirāmisā pīti.

‘‘Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati pīti, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti.

‘‘Katamañca , bhikkhave, sāmisaṃ sukhaṃ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, sāmisaṃ sukhaṃ.

‘‘Katamañca , bhikkhave, nirāmisaṃ sukhaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, nirāmisaṃ sukhaṃ.

‘‘Katamañca, bhikkhave, nirāmisā nirāmisataraṃ sukhaṃ? Yaṃ kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato , mohā cittaṃ vimuttaṃ paccavekkhato uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, nirāmisā nirāmisataraṃ sukhaṃ.

‘‘Katamā ca, bhikkhave, sāmisā upekkhā? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṃ vuccati, bhikkhave, sāmisā upekkhā.

‘‘Katamā ca, bhikkhave, nirāmisā upekkhā? Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, nirāmisā upekkhā.

‘‘Katamā ca, bhikkhave, nirāmisā nirāmisatarā upekkhā? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati upekkhā, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā upekkhā.

‘‘Katamo ca, bhikkhave, sāmiso vimokkho? Rūpappaṭisaṃyutto vimokkho sāmiso vimokkho.

‘‘Katamo ca, bhikkhave, nirāmiso vimokkho? Arūpappaṭisaṃyutto vimokkho nirāmiso vimokkho.


279. "比丘们，有依于物质的喜，有不依于物质的喜，有比不依于物质更不依于物质的喜；有依于物质的乐，有不依于物质的乐，有比不依于物质更不依于物质的乐；有依于物质的舍，有不依于物质的舍，有比不依于物质更不依于物质的舍；有依于物质的解脱，有不依于物质的解脱，有比不依于物质更不依于物质的解脱。
比丘们，什么是依于物质的喜？比丘们，有这五种欲望对象。哪五种？眼所识的色，可爱的、可意的、可悦的、可喜的、与欲望相应的、令人贪著的......身所识的触，可爱的、可意的、可悦的、可喜的、与欲望相应的、令人贪著的。比丘们，这就是五种欲望对象。比丘们，缘于这五种欲望对象而生起的喜，这被称为依于物质的喜。
比丘们，什么是不依于物质的喜？比丘们，在此，比丘远离欲望，远离不善法，具有寻、伺，由远离而生喜、乐，进入并安住于初禅。寻伺平息，内心宁静，心专一境性，无寻无伺，定生喜、乐，进入并安住于第二禅。比丘们，这被称为不依于物质的喜。
比丘们，什么是比不依于物质更不依于物质的喜？比丘们，当漏尽的比丘观察自己的心从贪欲解脱、从嗔恚解脱、从愚痴解脱时所生起的喜，这被称为比不依于物质更不依于物质的喜。
比丘们，什么是依于物质的乐？比丘们，有这五种欲望对象。哪五种？眼所识的色，可爱的、可意的、可悦的、可喜的、与欲望相应的、令人贪著的......身所识的触，可爱的、可意的、可悦的、可喜的、与欲望相应的、令人贪著的。比丘们，这就是五种欲望对象。比丘们，缘于这五种欲望对象而生起的乐和愉悦，这被称为依于物质的乐。
比丘们，什么是不依于物质的乐？比丘们，在此，比丘远离欲望，远离不善法，具有寻、伺，由远离而生喜、乐，进入并安住于初禅。寻伺平息，内心宁静，心专一境性，无寻无伺，定生喜、乐，进入并安住于第二禅。离喜，住于舍，正念正知，以身感受乐，正如圣者们所说的'舍念乐住'，进入并安住于第三禅。比丘们，这被称为不依于物质的乐。
比丘们，什么是比不依于物质更不依于物质的乐？比丘们，当漏尽的比丘观察自己的心从贪欲解脱、从嗔恚解脱、从愚痴解脱时所生起的乐和愉悦，这被称为比不依于物质更不依于物质的乐。
比丘们，什么是依于物质的舍？比丘们，有这五种欲望对象。哪五种？眼所识的色，可爱的、可意的、可悦的、可喜的、与欲望相应的、令人贪著的......身所识的触，可爱的、可意的、可悦的、可喜的、与欲望相应的、令人贪著的。比丘们，这就是五种欲望对象。比丘们，缘于这五种欲望对象而生起的舍，这被称为依于物质的舍。
比丘们，什么是不依于物质的舍？比丘们，在此，比丘舍断乐和苦，先前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅。比丘们，这被称为不依于物质的舍。
比丘们，什么是比不依于物质更不依于物质的舍？比丘们，当漏尽的比丘观察自己的心从贪欲解脱、从嗔恚解脱、从愚痴解脱时所生起的舍，这被称为比不依于物质更不依于物质的舍。
比丘们，什么是依于物质的解脱？与色相应的解脱是依于物质的解脱。
比丘们，什么是不依于物质的解脱？与无色相应的解脱是不依于物质的解脱。


‘‘Katamo ca, bhikkhave, nirāmisā nirāmisataro vimokkho? Yo kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati vimokkho, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisataro vimokkho’’ti. Ekādasamaṃ.

Aṭṭhasatapariyāyavaggo tatiyo.

Tassuddānaṃ –

Sīvakaaṭṭhasataṃ bhikkhu, pubbe ñāṇañca bhikkhunā;

Samaṇabrāhmaṇā tīṇi, suddhikañca nirāmisanti.


"比丘们，什么是比不依于物质更不依于物质的解脱？比丘们，当漏尽的比丘观察自己的心从贪欲解脱、从嗔恚解脱、从愚痴解脱时所生起的解脱，这被称为比不依于物质更不依于物质的解脱。"第十一。
一百零八方法品第三完。
其摘要如下：
斯瓦迦、一百零八、比丘、
过去、智和比丘；
三个沙门婆罗门、
纯净和无染。



Vedanāsaṃyuttaṃ samattaṃ.

感受相应部完。


