1. Khandhasaṃyuttaṃ1. 蕴相应
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Saṃyuttanikāyo · 相应部
Khandhavaggo · 蕴品
1. Khandhasaṃyuttaṃ1. 蕴相应
1. Nakulapituvaggo
如是我闻。一时，具寿马哈咖吒亚那住在阿宛堤国的古拉拉宅悬崖山。那时，居士哈里达咖尼去见具寿马哈咖吒亚那；去到后，礼敬具寿马哈咖吒亚那，坐在一旁。坐在一旁的居士哈里达咖尼对具寿马哈咖吒亚那如此说：「尊者，世尊在《萨咖所问》中如此说：『凡那些由爱灭解脱的沙门婆罗门，他们达至究竟的终点、究竟的安稳、究竟的梵行、究竟的终极，是天与人中最上者。』尊者，世尊此简略所说应如何详细见其义？」「居士，对色界的欲、贪、喜、渴爱、执着、取、心的住处、固执、随眠——这些被如来断尽，根被断除，如被截断的多罗树顶，不存在，于未来不生。对受界……想界……行界……识界的欲、贪、喜、渴爱、执着、取、心的住处、固执、随眠——这些被如来断尽，根被断除，如被截断的多罗树顶，不存在，于未来不生。居士，就是这样，世尊在《萨咖所问》中所说：『凡那些由爱灭解脱的沙门婆罗门，他们达至究竟的终点、究竟的安稳、究竟的梵行、究竟的终极，是天与人中最上者』——居士，这就是那世尊简略所说应详细见其义的方式。」
1. Nakulapitusuttaṃ1. 那古喇父经
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Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca –
在沙瓦提城因缘。「比库们，致力于独处吧。比库们，独处的比库如实了知。如实了知什么呢？色的集起与消亡；受的集起与消亡；想的集起与消亡；诸行的集起与消亡；识的集起与消亡。」（其余详细说明如前。）
‘‘Ahamasmi , bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti.
在沙瓦提城因缘。「比库们，我将为你们开示执取而颤栗与不执取而不颤栗。谛听，好好作意，我要说了。」「是的，尊者。」那些比库回答世尊。世尊如此说——「比库们，如何是执取而颤栗？比库们，在此，未受教导的凡夫，他不见圣者，不熟谙圣法，不受圣法训练；不见善人，不熟谙善人法，不受善人法训练——他随观色为我，或我有色，或色在我中，或我在色中。那色变易、变异他也变异；以那色的变易、变异，识随着色的变易而转起。以从色变易而生的诸颤栗之法，他内心已占据而住；因心已被占据，他惊慌、困恼、忧虑，执取而颤栗。他随观受……想……诸行……识为我……识在我中，或我在识中。那识变易、变异他也变异；以那识的变易、变异，识随着识的变易而转起。以从识变易而生的诸颤栗之法，他内心已占据而住；因心已被占据，他惊慌、困恼、忧虑，执取而颤栗。比库们，如此是执取而颤栗。比库们，如何是不执取而不颤栗？比库们，在此，多闻的圣弟子，他见圣者，熟谙圣法，受圣法训练；见善人，熟谙善人法，受善人法训练——他不随观色为我，或我有色，或色在我中，或我在色中。那色变易、变异他不变异；以那色的变易、变异，识不随着色的变易而转起。以从色变易而生的诸颤栗之法，他内心未占据而住；因心未被占据，他不惊慌、不困恼、不忧虑，不执取而不颤栗。他不随观受……想……诸行……识为我……。那识变易、变异他不变异；以那识的变易、变异，识不随着识的变易而转起。以从识变易而生的诸颤栗之法，他内心未占据而住；因心未被占据，他不惊慌、不困恼、不忧虑，不执取而不颤栗。比库们，如此是不执取而不颤栗。」
‘‘Evametaṃ, gahapati, evametaṃ, gahapati! Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā? Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabba’’nti.
在沙瓦提城因缘。「比库们，我将为你们开示执取而颤栗与不执取而不颤栗。谛听……比库们，如何是执取而颤栗？比库们，在此，未受教导的凡夫随观色为『这是我的，这是我，这是我的自我』。那色变易、变异他也变异；以那色的变易、变异，他生起愁、悲、苦、忧、恼。他随观受……想……诸行……识为『这是我的，这是我，这是我的自我』。那识变易、变异他也变异；以那识的变易、变异，他生起愁、悲、苦、忧、恼。比库们，如此是执取而颤栗。比库们，如何是不执取而不颤栗？比库们，在此，多闻的圣弟子随观色为『这不是我的，这不是我，这不是我的自我』。那色变易、变异他不变异；以那色的变易、变异，他不生起愁、悲、苦、忧、恼。他随观受……想……诸行……识为『这不是我的，这不是我，这不是我的自我』。那识变易、变异他不变异；以那识的变易、变异，他不生起愁、悲、苦、忧、恼。比库们，如此是不执取而不颤栗。」
Atha kho nakulapitā gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ āyasmā sāriputto etadavoca – ‘‘vippasannāni kho te, gahapati, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Alattha no ajja bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti?
在沙瓦提城因缘。「比库们，过去未来的色无常，何况现在的？比库们，如此看见的多闻圣弟子对过去的色无期待；对未来的色不欢喜；对现在的色行厌离、离贪、灭之道。比库们，过去未来的受无常……想无常……诸行无常……识无常，何况现在的？比库们，如此看见的多闻圣弟子对过去的识无期待；对未来的识不欢喜；对现在的识行厌离、离贪、灭之道。」
‘‘Kathañhi no siyā, bhante! Idānāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto’’ti. ‘‘Yathā kathaṃ pana tvaṃ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto’’ti? ‘‘Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno khvāhaṃ, bhante, bhagavantaṃ etadavocaṃ – ‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’’ti.
在沙瓦提城因缘。「比库们，过去未来的色是苦，何况现在的？比库们，如此看见的多闻圣弟子对过去的色无期待；对未来的色不欢喜；对现在的色行厌离、离贪、灭之道。比库们，过去未来的受……想……诸行……识是苦，何况现在的？比库们，如此看见的多闻圣弟子对过去的识无期待；对未来的识不欢喜；对现在的识行厌离、离贪、灭之道。」
‘‘Evaṃ vutte , maṃ, bhante, bhagavā etadavoca – ‘evametaṃ, gahapati, evametaṃ, gahapati! Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā? Tasmātiha te gahapati, evaṃ sikkhitabbaṃ – āturakāyassa me sato cittaṃ anāturaṃ bhavissatīti. Evañhi te, gahapati, sikkhitabba’nti. Evaṃ khvāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto’’ti.
在沙瓦提城因缘。「比库们，过去未来的色无我，何况现在的？比库们，如此看见的多闻圣弟子对过去的色无期待；对未来的色不欢喜；对现在的色行厌离、离贪、灭之道。比库们，过去未来的受……想……诸行……识无我，何况现在的？比库们，如此看见的多闻圣弟子对过去的识无期待；对未来的识不欢喜；对现在的识行厌离、离贪、灭之道。」
‘‘Na hi pana taṃ, gahapati, paṭibhāsi bhagavantaṃ uttariṃ paṭipucchituṃ – ‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’’’ti ? ‘‘Dūratopi kho mayaṃ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho’’ti.
如是我闻——在沙瓦提城……「比库们，色无常，受无常，想无常，诸行无常，识无常。比库们，如此看见的多闻圣弟子对色厌离、对受厌离、对想厌离、对诸行厌离、对识厌离。厌离者离贪；离贪者解脱；解脱时有『已解脱』的智。他了知：『生已尽，梵行已立，应作已作，不再有此状态。』」
‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca –
在沙瓦提城因缘。「比库们，色苦，受苦，想苦，诸行苦，识苦。比库们，如此看见的多闻圣弟子对色厌离……对识厌离。厌离者离贪；离贪者解脱；解脱时有『已解脱』的智。他了知：『生已尽……不再有此状态。』」
‘‘Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca? Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. ‘Ahaṃ rūpaṃ, mama rūpa’nti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ rūpaṃ, mama rūpa’nti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
在沙瓦提城因缘。「比库们，色无我，受无我，想无我，诸行无我，识无我。比库们，如此看见的多闻圣弟子对色厌离……对识厌离。厌离者离贪；离贪者解脱；解脱时有『已解脱』的智。他了知：『生已尽……不再有此状态。』」
‘‘Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. ‘Ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
在沙瓦提城因缘。「比库们，色无常。凡无常者即苦；凡苦者即无我；凡无我者即『这不是我的，这不是我，这不是我的自我』——应以正慧如此如实看见。比库们，受无常……想无常……诸行无常……识无常。凡无常者即苦；凡苦者即无我；凡无我者即『这不是我的，这不是我，这不是我的自我』——应以正慧如此如实看见。比库们，如此看见的多闻圣弟子对色厌离……对识厌离。厌离者离贪；离贪者解脱；解脱时有『已解脱』的智。他了知：『生已尽……不再有此状态。』」
‘‘Saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ; attani vā saññaṃ, saññāya vā attānaṃ. ‘Ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
在沙瓦提城因缘。「比库们，色苦。凡苦者即无我；凡无我者即『这不是我的，这不是我，这不是我的自我』——应以正慧如此如实看见。比库们，受苦……想苦……诸行苦……识苦。凡苦者即无我；凡无我者即『这不是我的，这不是我，这不是我的自我』——应以正慧如此如实看见。」
‘‘Saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ. ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
在沙瓦提城因缘。「比库们，色无我。凡无我者即『这不是我的，这不是我，这不是我的自我』——应以正慧如此如实看见。比库们，受无我……想无我……诸行无我……识无我。凡无我者即『这不是我的，这不是我，这不是我的自我』——应以正慧如此如实看见。」
‘‘Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. ‘Ahaṃ viññāṇaṃ, mama viññāṇa’nti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇa’nti pariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, gahapati, āturakāyo ceva hoti āturacitto ca.
在沙瓦提城因缘。「比库们，色无常。任何为色生起之因、之缘——那也是无常。比库们，由无常所成的色，怎么会常呢？比库们，受无常……想无常……诸行无常……识无常。任何为识生起之因、之缘——那也是无常。比库们，由无常所成的识，怎么会常呢？比库们，如此看见的多闻圣弟子对色厌离、对受厌离、对想厌离、对诸行厌离、对识厌离。厌离者离贪；离贪者解脱；解脱时有『已解脱』的智。他了知：『生已尽……不再有此状态。』」
‘‘Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto? Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. ‘Ahaṃ rūpaṃ, mama rūpa’nti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ rūpaṃ, mama rūpa’nti apariyuṭṭhaṭṭhāyino, taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
在沙瓦提城因缘。「比库们，色苦。任何为色生起之因、之缘——那也是苦。比库们，由苦所成的色，怎么会乐呢？比库们，受苦……想苦……诸行苦……识苦。任何为识生起之因、之缘——那也是苦。比库们，由苦所成的识，怎么会乐呢？比库们，如此看见的多闻圣弟子对色厌离……识厌离。厌离者离贪……不再有此状态。」
‘‘Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ . ‘Ahaṃ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
在沙瓦提城因缘。「比库们，色无我。任何为色生起之因、之缘——那也是无我。比库们，由无我所成的色，怎么会是我呢？比库们，受无我……想无我……诸行无我……识无我。任何为识生起之因、之缘——那也是无我。比库们，由无我所成的识，怎么会是我呢？比库们，如此看见的多闻圣弟子对色厌离……识厌离。厌离者离贪……不再有此状态。」
‘‘Na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ; na attani vā saññaṃ, na saññāya vā attānaṃ. ‘Ahaṃ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
在沙瓦提城……园中。那时，具寿阿难去见世尊；去到后，礼敬世尊，坐在一旁。坐在一旁的具寿阿难对世尊如此说：「所谓『灭，灭』——尊者，什么法的灭被说为『灭』？」「阿难，色是无常、有为、缘生、尽法、坏法、离贪法、灭法。它的灭被说为『灭』。受是无常……想是无常……诸行是无常……识是无常、有为、缘生、尽法、坏法、离贪法、灭法。它的灭被说为『灭』。阿难，这些法的灭被说为『灭』。」
``Na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ. ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
在沙瓦提城……「比库们，我将为你们开示重担、担的担者、担的取、担的放下。谛听。比库们，什么是重担？应说是五取蕴。哪五种？色取蕴、受取蕴、想取蕴、行取蕴、识取蕴——比库们，这称为重担。比库们，什么是担的担者？应说是那个人。此具寿有如此名、如此姓——比库们，这称为担的担者。比库们，什么是担的取？即此爱——导至再有、与喜贪俱、于彼彼处而欢喜——即欲爱、有爱、无有爱。比库们，这称为担的取。比库们，什么是担的放下？即此爱的无余离贪灭、舍遣、舍弃、解脱、无着。比库们，这称为担的放下。」世尊说此后，善至说此后，大师再说此：「五蕴实为重担，背负者是那人；取起担在世间是苦，放下担是乐。重担放下后不再取其他担，从根拔除爱——无渴望而般涅槃。」
‘‘Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. ‘Ahaṃ viññāṇaṃ, mama viññāṇa’nti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇa’nti apariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti . Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, gahapati, āturakāyo hoti no ca āturacitto’’ti.
在沙瓦提城因缘。「比库们，我将为你们开示应被遍知的法与遍知。谛听。比库们，什么是应被遍知的法？比库们，色是应被遍知的法，受是应被遍知的法，想是应被遍知的法，诸行是应被遍知的法，识是应被遍知的法——比库们，这些被称为应被遍知的法。比库们，什么是遍知？贪的尽、瞋的尽、痴的尽——比库们，这被称为遍知。」
Idamavoca āyasmā sāriputto. Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṃ abhinandīti. Paṭhamaṃ.
在沙瓦提城因缘。「比库们，不对色现知、不遍知、不离贪、不断，不能尽苦；不对受……不对想……不对诸行……不对识现知、不遍知、不离贪、不断，不能尽苦。比库们，对色现知、遍知、离贪、断，能尽苦；对受……对想……对诸行……对识现知、遍知、离贪、断，能尽苦。」
2. Devadahasuttaṃ2. 迭瓦达哈经
§2
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘icchāma mayaṃ, bhante, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetu’’nti.
在沙瓦提城因缘。「比库们，我在正觉之前，未现正觉时，还是菩萨时如此想：『什么是色的乐味？什么是过患？什么是出离？什么是受的乐味、过患、出离？什么是想的……诸行的……识的乐味、过患、出离？』比库们，我如此想：『凡缘色生起乐、喜悦，这是色的乐味；凡色是无常、苦、变易法，这是色的过患；凡对色的欲贪的调伏、欲贪的舍断，这是色的出离。凡缘受……缘想……缘诸行……缘识生起乐、喜悦，这是识的乐味；凡识是无常、苦、变易法，这是识的过患；凡对识的欲贪的调伏、欲贪的舍断，这是识的出离。』比库们，只要我对此五取蕴如此这样未如实证知乐味为乐味、过患为过患、出离为出离，我就没有在天界、魔界、梵天界，在沙门婆罗门、天人的世代中，自称证无上正等觉。但是，比库们，当我对此五取蕴如此这样已如实证知乐味为乐味、过患为过患、出离为出离时，我就在天界、魔界、梵天界，在沙门婆罗门、天人的世代中，自称证无上正等觉。我的智与见生起：『我的解脱不动；此是最后生，不再有此状态。』」
‘‘Apalokito pana vo, bhikkhave, sāriputto’’ti? ‘‘Na kho no, bhante, apalokito āyasmā sāriputto’’ti. ‘‘Apaloketha, bhikkhave, sāriputtaṃ. Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṃ anuggāhako sabrahmacārīna’’nti. ‘‘Evaṃ bhante’’ti kho te bhikkhū bhagavato paccassosuṃ.
在沙瓦提城因缘。「比库们，我行寻求色的乐味。凡色的乐味，我已获得。凡色的乐味，我已以慧善见。比库们，我行寻求色的过患。凡色的过患，我已获得。凡色的过患，我已以慧善见。比库们，我行寻求色的出离。凡色的出离，我已获得。凡色的出离，我已以慧善见。比库们，我行寻求受的……想的……诸行的……识的乐味。凡识的乐味，我已获得……以慧善见。比库们，我行寻求识的过患……出离。凡识的出离，我已获得。凡识的出离，我已以慧善见。比库们，只要我对此五取蕴如此这样未如实证知乐味为乐味、过患为过患、出离为出离，我就没有在天界……自称证无上正等觉。但是，比库们，当我对此五取蕴如此这样已如实证知乐味为乐味、过患为过患、出离为出离时，我就在天界……自称证无上正等觉。我的智与见生起：『我的解脱不动；此是最后生，不再有此状态。』」
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṃ eḷagalāgumbe nisinno hoti. Atha kho te bhikkhū bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ – ‘‘icchāma mayaṃ, āvuso sāriputta, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetuṃ. Apalokito no satthā’’ti.
在沙瓦提城因缘。「比库们，若色无有乐味，有情就不会贪着色。比库们，但因色有乐味，所以有情贪着色。比库们，若色无有过患，有情就不会对色厌离。比库们，但因色有过患，所以有情对色厌离。比库们，若色无有出离，有情就不会从色中出离。比库们，但因色有出离，所以有情从色中出离。比库们，若受……想……诸行……识无有乐味……无有过患……无有出离……有情就不会从识中出离。比库们，但因识有乐味、有过患、有出离，所以有情贪着识、对识厌离、从识中出离。比库们，只要有情对此五取蕴未如实证知乐味为乐味、过患为过患、出离为出离，比库们，有情就不在天界、魔界、梵天界，在沙门婆罗门、天人的世代中，以出离、离系、解脱而无障碍心住。但是，比库们，当有情对此五取蕴已如实证知乐味为乐味、过患为过患、出离为出离时，比库们，有情就在天界、魔界、梵天界，在沙门婆罗门、天人的世代中，以出离、离系、解脱而无障碍心住。」
‘‘Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyīti, kacci vo āyasmantānaṃ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṃ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṃ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’’ti?
在沙瓦提城因缘。「比库们，凡欢喜色者即欢喜苦；凡欢喜苦者即未从苦中解脱——我如此说。凡欢喜受……凡欢喜想……凡欢喜诸行……凡欢喜识者即欢喜苦；凡欢喜苦者即未从苦中解脱——我如此说。比库们，凡不欢喜色者即不欢喜苦；凡不欢喜苦者即从苦中解脱——我如此说。凡不欢喜受……想……诸行……识者即不欢喜苦；凡不欢喜苦者即从苦中解脱——我如此说。」
‘‘Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho’’ti. ‘‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –
在沙瓦提城因缘。「比库们，凡色的生起、住立、出生、显现——这是苦的生起、病的住立、老死的显现。凡受的……凡想的……凡诸行的……凡识的生起、住立、出生、显现——这是苦的生起、病的住立、老死的显现。比库们，凡色的灭、寂止、消亡——这是苦的灭、病的寂止、老死的消亡。凡受的……凡想的……凡诸行的……凡识的灭、寂止、消亡——这是苦的灭、病的寂止、老死的消亡。」
‘‘Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha – ‘chandarāgavinayakkhāyī kho no, āvuso, satthā’’’ti.
在沙瓦提城因缘。「比库们，我将为你们开示苦与苦之根本。谛听。比库们，什么是苦？比库们，色是苦，受是苦，想是苦，诸行是苦，识是苦——比库们，这称为苦。比库们，什么是苦之根本？即此爱——导至再有、与喜贪俱、于彼彼处而欢喜——即欲爱、有爱、无有爱——比库们，这称为苦之根本。」
‘‘Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi…pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kismiṃ panāyasmantānaṃ chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha – ‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’’’ti.
在沙瓦提城因缘。「比库们，我将为你们开示坏灭与不坏灭。谛听。比库们，什么是坏灭？什么是不坏灭？比库们，色是坏灭。凡它的灭、寂止、消亡，这是不坏灭。受是坏灭……想是坏灭……诸行是坏灭……识是坏灭。凡它的灭、寂止、消亡，这是不坏灭。」
‘‘Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi…pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃ panāyasmantānaṃ ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha – ‘rūpe kho, āvuso , avigatarāgassa avigatachandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya… saññāya… saṅkhāresu avigatarāgassa…pe… avigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe avigatarāgassa avigatachandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṃ kho no, āvuso, ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’’’ti.
在沙瓦提城因缘。「比库们，凡不是你们的，把它舍断。舍断它将为你们带来利益与安乐。比库们，什么不是你们的？比库们，色不是你们的，把它舍断。舍断它将为你们带来利益与安乐。受不是你们的……想不是你们的……诸行不是你们的……识不是你们的，把它舍断。舍断它将为你们带来利益与安乐。比库们，犹如在此揭达林中，有人搬走草、木、枝、叶或烧毁、或任意处置——你们会这样想：『人们在搬走我们、或烧毁、或任意处置』吗？」「尊者，不会。为什么呢？尊者，因为它不是我们的自我，也不是我们自我的所有。」「同样，比库们，色不是你们的……识不是你们的，把它舍断。舍断它将为你们带来利益与安乐。」
‘‘Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃ panāyasmantānaṃ ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe , āvuso, evaṃ byākareyyātha – ‘rūpe kho, āvuso, vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya… saññāya… saṅkhāresu vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṃ kho no, āvuso, ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’’’ti.
在沙瓦提城因缘。「比库们，凡不是你们的，把它舍断。舍断它将为你们带来利益与安乐。比库们，什么不是你们的？比库们，色不是你们的，把它舍断。舍断它将为你们带来利益与安乐。受……想……诸行……识不是你们的，把它舍断。舍断它将为你们带来利益与安乐。比库们，凡不是你们的——把它舍断。舍断它将为你们带来利益与安乐。」
‘‘Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, nayidaṃ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeyya. Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti.
在沙瓦提城因缘。那时，某位比库去见世尊；去到后，礼敬世尊，坐在一旁。坐在一旁的那位比库对世尊说：「尊者，请世尊为我简总说法，听了世尊的法后，我将独住、远离、不放逸、热诚、自励。」「比库，若随眠者——因它而被施设；若不随眠者——因它而不被施设。」「尊者，我了知，善至，我了知。」「比库，你如何对我的简略所说详细了知其义？」「尊者，若随眠于色者——因它而被施设；若随眠于受者……想者……诸行者……识者——因它而被施设。尊者，若不随眠于色者——因它而不被施设；若不随眠于受者……想者……诸行者……识者——因它而不被施设。尊者，我对世尊的简略所说如此详细了知其义。」「善哉，善哉，比库！你对我的简略所说善详细了知其义。比库，若随眠于色者——因它而被施设……若不随眠于识者——因它而不被施设。比库，你应对我的简略所说如此详细见其义。」然后那位比库随喜、欢喜世尊所说，从座起，礼敬世尊，右绕后离去。那位比库独住、远离、不放逸、热诚、自励，不久即在当生以自证、证悟而证入并住于无上梵行之究竟——善男子正当地从在家出家而为无家者所为——他证知：「生已尽，梵行已立，应作已作，不再有此状态。」那位具寿成为诸阿拉汉之一。
‘‘Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, nayidaṃ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇeyya. Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī’’ti.
在沙瓦提城因缘。那时，某位比库去见世尊……乃至……坐在一旁的那位比库对世尊说：「尊者，请世尊为我简总说法……」「比库，若随眠者——由它而被衡量；若被衡量者——他依它而被施设。若不随眠者——不由它被衡量；若不被衡量者——他不依它被施设。」「尊者，我了知……」「比库，你如何对我的简略所说详细了知其义？」「尊者，若随眠于色者——由它而被衡量；若被衡量者——他依它而被施设。若随眠于受者……想者……诸行者……识者——由它而被衡量；若被衡量者——他依它而被施设。尊者，若不随眠于色者……识者——不由它被衡量；若不被衡量者——他不依它被施设。尊者，我对世尊的简略所说如此详细了知其义。」「善哉，善哉，比库！……」（那位比库后来成为阿拉汉之一。）
Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. Dutiyaṃ.
在沙瓦提城因缘。那时，具寿阿难去见世尊；去到后，与世尊互相问候……坐在一旁。世尊对坐在一旁的具寿阿难如此说：「阿难，若有人问你：『阿难贤友，什么是可见集起与消亡的法？什么是可见集起与消亡的法？什么是可见集起与消亡的法？』阿难，被如此问你如何回答？」「尊者，若有人问我：『阿难贤友，什么是可见集起与消亡的法？』被如此问，尊者，我如此回答：『贤友，色可见集起与消亡。受可见集起与消亡。想可见集起与消亡。诸行可见集起与消亡。识可见集起与消亡。贤友，这些就是可见集起与消亡的法。』尊者，被如此问，我如此回答。」「善哉，善哉，阿难！阿难，色可见集起与消亡。……识可见集起与消亡。阿难，你应对被如此问时如此回答。」
3. Hāliddikānisuttaṃ3. 哈利地咖尼经
§3
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe –
在沙瓦提城因缘。「比库们，对依法随法而行道的比库，此为随法：对色应多住厌离；对受应多住厌离；对想应多住厌离；对诸行应多住厌离；对识应多住厌离。凡对色多住厌离……对识多住厌离者，他遍知色……遍知识；遍知色……遍知识者从色中解脱，从受中解脱，从想中解脱，从诸行中解脱，从识中解脱，从生、老死、愁、悲、苦、忧、恼中解脱——我说『他从苦中解脱』。」
‘‘Okaṃ pahāya aniketasārī,
在沙瓦提城因缘。「比库们，对依法随法而行道的比库，此为随法：对色应随观无常而住；对受……对想……对诸行……对识应随观无常而住。凡对色随观无常……对识随观无常者，他遍知色……遍知识；遍知色……遍知识者从色中解脱……我说『他从苦中解脱』。」
Gāme akubbaṃ muni santhavāni ;
在沙瓦提城因缘。「比库们，对依法随法而行道的比库，此为随法：对色应随观苦而住；对受……对想……对诸行……对识应随观苦而住。凡对色随观苦……对识随观苦者，他遍知色……遍知识；遍知色……遍知识者从色中解脱……我说『他从苦中解脱』。」
Kāmehi ritto apurakkharāno ,
在沙瓦提城因缘。「比库们，对依法随法而行道的比库，此为随法：对色应随观无我而住；对受……对想……对诸行……对识应随观无我而住。凡对色随观无我……对识随观无我者，他遍知色……遍知识；遍知色……遍知识者从色中解脱……我说『他从苦中解脱』。」
Kathaṃ na viggayha janena kayirā’’ti.
在沙瓦提城因缘。「比库们，你们应以自己为洲、以自己为归依、不以他人为归依，以法为洲、以法为归依、不以他人为归依而住。比库们，以自己为洲、以自己为归依、不以他人为归依，以法为洲、以法为归依、不以他人为归依而住者，应如理寻察其根本：『愁、悲、苦、忧、恼从何处生起？从何处出生？』比库们，愁、悲、苦、忧、恼从何处生起？从何处出生？比库们，在此，未受教导的凡夫……他随观色为我，或我有色，或色在我中，或我在色中。那色变易、变异他也变异。以那色的变易、变异，他生起愁、悲、苦、忧、恼。他随观受……想……诸行……识为我……识在我中，或我在识中。那识变易、变异他也变异。以那识的变易、变异，他生起愁、悲、苦、忧、恼。比库们，然而因已知色无常、变易、离贪、灭——『过去以及现在，一切色是无常的、苦的、变易法』——如此以正慧如实看见，则愁、悲、苦、忧、恼被断。断后他不颤栗；不颤栗者乐住；乐住的比库称为『已寂灭涅槃』。比库们，因已知受……想……诸行……识无常、变易、离贪、灭——『过去以及现在，一切识是无常的、苦的、变易法』——如此以正慧如实看见，则愁、悲、苦、忧、恼被断。断后他不颤栗；不颤栗者乐住；乐住的比库称为『已寂灭涅槃』。」
‘‘Imassa nu kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?
在沙瓦提城因缘。「比库们，我将为你们开示导至有身集起之道与导至有身灭之道。谛听。比库们，什么是导至有身集起之道？比库们，在此，未受教导的凡夫……他随观色为我，或我有色，或色在我中，或我在色中。他随观受……想……诸行……识为我……。比库们，这称为导至有身集起之道。比库们，说『导至有身集起之道』，这实际上就是『随观导至苦集起之道』——这就是意义。比库们，什么是导至有身灭之道？比库们，在此，多闻的圣弟子……不随观色为我，或我有色，或色在我中，或我在色中。不随观受……想……诸行……识为我……。比库们，这称为导至有身灭之道。比库们，说『导至有身灭之道』，这实际上就是『随观导至苦灭之道』——这就是意义。」
‘‘Rūpadhātu kho, gahapati, viññāṇassa oko. Rūpadhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Vedanādhātu kho, gahapati, viññāṇassa oko. Vedanādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saññādhātu kho, gahapati, viññāṇassa oko. Saññādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saṅkhāradhātu kho, gahapati, viññāṇassa oko. Saṅkhāradhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Evaṃ kho, gahapati, okasārī hoti.
在沙瓦提城因缘。「比库们，色无常。凡无常者即苦；凡苦者即无我；凡无我者即『这不是我的，这不是我，这不是我的自我』——应以正慧如此如实看见。如此以正慧如实看见者，心离贪、由不执取而从诸漏解脱。比库们，受无常……想无常……诸行无常……识无常。凡无常者即苦；凡苦者即无我；凡无我者即『这不是我的……』——应以正慧如此如实看见。如此以正慧如实看见者，心离贪、由不执取而从诸漏解脱。比库们，若比库的心从色界离贪、由不执取而从诸漏解脱；若从受界……想界……行界……识界离贪、由不执取而从诸漏解脱——由解脱故住立；由住立故满足；由满足故不颤栗；不颤栗时自己般涅槃。他了知：『生已尽……不再有此状态。』」
‘‘Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Evaṃ kho, gahapati, anokasārī hoti.
在沙瓦提城因缘。「比库们，色无常。凡无常者即苦；凡苦者即无我；凡无我者即『这不是我的，这不是我，这不是我的自我』——应以正慧如此如实看见。受无常……想无常……诸行无常……识无常……——应以正慧如此如实看见。比库们，如此看见的多闻圣弟子以断常见以不异常见；以断常见以不异常见者，他的心不住常，而是厌离、离贪、灭。如此看见的比库断前际见、断后际见、断俱际见、断结使——以一切结使的尽灭、以一切结使的遍知而自己般涅槃。」
‘‘Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Saddanimitta…pe… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Evaṃ kho, gahapati, niketasārī hoti.
在沙瓦提城因缘。「比库们，凡任何沙门或婆罗门，以种种方式随观自我时而随观，一切都是随观这五取蕴，或随观其中之一。哪五种？比库们，在此，未受教导的凡夫……他随观色为我，或我有色，或色在我中，或我在色中。他随观受为我……想为我……诸行为我……识为我，或我有识，或识在我中，或我在识中。如此是此随观与『我是』不离。比库们，如此是不离『我是』时，有五根的入胎——即眼根、耳根、鼻根、舌根、身根。比库们，有意、有诸法、有无明界。以无明触所生起的受，受触未受教导的凡夫而生起『我是』、『这是我』、『我将是』、『我将不是』、『我将有色』、『我将无色』、『我将有想』、『我将无想』、『我将非想非非想』。比库们，然而圣弟子在此五根住立时，断除了那无明，生起了明。由于无明的离贪、明的生起，『我是』也不生起、『这是我』也不生起、『我将是』、『我将不是』、『我将有色』、『我将无色』、『我将有想』、『我将无想』、『我将非想非非想』——这些都不生起于他。」
‘‘Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Evaṃ kho, gahapati, aniketasārī hoti.
在沙瓦提城因缘。「比库们，我将为你们开示五蕴与五取蕴。谛听。比库们，什么是五蕴？比库们，任何色——过去、未来、现在，内或外，粗或细，劣或胜，远或近——这称为色蕴。任何受——过去……远或近——这称为受蕴。任何想——过去……这称为想蕴。任何诸行——过去……这称为行蕴。任何识——过去……远或近——这称为识蕴。比库们，这些称为五蕴。比库们，什么是五取蕴？比库们，任何色——过去、未来、现在……远或近——有漏、可取——这称为色取蕴。任何受……远或近——有漏、可取——这称为受取蕴。任何想……有漏、可取——这称为想取蕴。任何诸行……有漏、可取——这称为行取蕴。任何识……有漏、可取——这称为识取蕴。比库们，这些称为五取蕴。」
‘‘Kathañca, gahapati, gāme santhavajāto hoti? Idha, gahapati, ekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme santhavajāto hoti.
如是我闻。一时，世尊住在王舍城竹林咖兰达园。那时，居士之子索那去见世尊……乃至……世尊对坐在一旁的居士之子索那如此说：「索那，凡任何沙门或婆罗门以无常、变易之色视色为『我胜』或『我等』或『我劣』——除了不见者之外还有什么呢？以无常、变易之受……想……诸行……识视识为『我胜』或『我等』或『我劣』——除了不见者之外还有什么呢？索那，凡任何沙门或婆罗门不以无常、变易之色视色为『我胜』或『我等』或『我劣』——除了见者之外还有什么呢？不以无常、变易之受……识视识为『我胜』或『我等』或『我劣』——除了见者之外还有什么呢？索那，你认为如何？色是常还是无常？」「尊者，无常。」「无常者是苦还是乐？」「尊者，苦。」「无常、苦、变易法，『这是我的，这是我，这是我的自我』——这样看待合适吗？」「尊者，不合适。」「受……想……诸行……识是常还是无常？」「尊者，无常。」……「因此，索那，任何色……受……想……诸行……识——过去、未来、现在……远或近——一切应以正慧如此如实看见：『这不是我的，这不是我，这不是我的自我。』索那，如此看见的多闻圣弟子对色厌离、对受厌离、对想厌离、对诸行厌离、对识厌离。厌离者离贪；离贪者解脱；解脱时有『已解脱』的智。他了知：『生已尽……不再有此状态。』」
‘‘Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, bhikkhu gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme na santhavajāto hoti.
如是我闻。一时，世尊住在王舍城竹林咖兰达园。那时，居士之子索那去见世尊；去到后，礼敬世尊，坐在一旁。世尊对坐在一旁的居士之子索那如此说：「索那，凡任何沙门或婆罗门不如实了知色、不了知色之集起、不了知色之消亡、不了知导至色消亡之道；不如实了知受……想……诸行……识、不了知识之集起、不了知识之消亡、不了知导至识消亡之道——这些沙门或婆罗门在沙门中不被认为是沙门，在婆罗门中不被认为是婆罗门……不证入并住于。索那，凡任何沙门或婆罗门如实了知色、了知色之集起、了知色之消亡、了知导至色消亡之道……了知识……了知导至识消亡之道——这些沙门或婆罗门在沙门中被认为是沙门，在婆罗门中被认为是婆罗门。这些具寿也在当下以自证、证悟而证入并住于沙门义或婆罗门义。」
‘‘Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatachando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṃ kho, gahapati, kāmehi aritto hoti.
在沙瓦提城因缘。「比库们，比库见无常之色为无常，那是他的正见。正见者厌离。由喜尽而贪尽；由贪尽而喜尽。由喜贪尽而心被说为善解脱。比库们，比库见无常之受为无常……见无常之想……见无常之诸行……见无常之识为无常，那是他的正见。正见者厌离。由喜尽而贪尽；由贪尽而喜尽。由喜贪尽而心被说为善解脱。」
‘‘Kathañca, gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatachando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho . Evaṃ kho, gahapati, kāmehi ritto hoti.
在沙瓦提城因缘。「比库们，如理作意色；如实观察色的无常。比库们，如理作意色、如实观察色的无常的比库对色厌离。由喜尽而贪尽；由贪尽而喜尽。由喜贪尽而心被说为善解脱。比库们，如理作意受……想……诸行……识；如实观察识的无常。比库们，如理作意识、如实观察识的无常的比库对识厌离。由喜尽而贪尽……心被说为善解脱。」
‘‘Kathañca, gahapati, purakkharāno hoti? Idha, gahapati, ekaccassa evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhāna’nti. Evaṃ kho, gahapati, purakkharāno hoti.
在沙瓦提城因缘。「比库们，有近着者未解脱；无近着者解脱。比库们，若识近着色而住，它便以色为所缘，以色为住立，以喜增长，而达增长、增大、充满。比库们，若识近着受而住……近着想而住……近着诸行而住，它便以诸行为所缘，以诸行为住立，以喜增长，而达增长、增大、充满。比库们，若有人说『我将于色之外、受之外、想之外、诸行之外施设识的来、去、消亡、生起、增长、增大、充满』——这绝无可能。比库们，若比库对色界已断贪；由贪的断而所缘断，识就没有住处。若对受界已断贪……对想界……对行界……对识界已断贪；由贪的断而所缘断，识就没有住处。识无住处，不增长、不造作而解脱；解脱故住立；住立故满足；满足故不颤栗；不颤栗者自己般涅槃。他了知：『生已尽……不再有此状态。』」
‘‘Kathañca, gahapati, apurakkharāno hoti? Idha, gahapati, ekaccassa na evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhāna’nti. Evaṃ kho, gahapati, apurakkharāno hoti.
在沙瓦提城因缘。「比库们，此五种种子。哪五种？根种子、茎种子、节种子、枝种子、实种子——第五种是实种子。比库们，若此五种种子未坏、未腐、未经风日所伤、有生命、善藏——但没有地、没有水——比库们，那么此五种种子能增长、增大、充满吗？」「尊者，不能。」「比库们，若此五种种子坏、腐、经风日所伤、无生命、未善藏——但有地、有水——比库们，那么此五种种子能增长、增大、充满吗？」「尊者，不能。」「比库们，若此五种种子未坏、未腐、未经风日所伤、有生命、善藏——也有地、有水——比库们，那么此五种种子能增长、增大、充满吗？」「是的，尊者。」「比库们，四识住应如同地界之地。与喜贪俱之识应如同水界之水。比库们，识近着色而住，应如同种子。它便以色为所缘，以色为住立，以喜增长，而达增长、增大、充满。比库们，识近着受而住……近着想而住……近着诸行而住，它便以诸行为所缘，以诸行为住立，以喜增长，而达增长、增大、充满。比库们，若有人说『我将于色之外、受之外、想之外、诸行之外施设识的来、去、消亡、生起、增长、增大、充满』——这绝无可能。比库们，若比库对色界已断贪；由贪的断而所缘断，识就没有住处。若对受界……想界……行界……识界已断贪；由贪的断而所缘断，识就没有住处。识无住处，不增长、不造作而解脱；解脱故住立；住立故满足；满足故不颤栗；不颤栗者自己般涅槃。他了知：『生已尽……不再有此状态。』」
‘‘Kathañca , gahapati, kathaṃ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi; ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṃ pacchā avaca; pacchā vacanīyaṃ pure avaca. Sahitaṃ me, asahitaṃ te. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.
在沙瓦提城因缘。那时，世尊发出此感兴语——「『若那不曾存在，则它也不属我；若那不存在，那也不会属我』——若比库如此决断，他就能断除下分诸结。」如此说时，某位比库对世尊说：「尊者，『若那不曾存在……将不会属我』——如此决断的比库如何能断除下分诸结？」「比库们，在此，未受教导的凡夫……他随观色为我，或我有色，或色在我中，或我在色中。他随观受……想……诸行……识为我。他不如实了知无常之色为『无常之色』；不如实了知无常之受……想……诸行……识为『无常之识』；不如实了知苦之色……苦之识为『苦之识』；不如实了知无我之色……无我之识为『无我之识』；不如实了知有为之色……有为之识为『有为之识』；不如实了知『色将消失』；不如实了知『受将消失』……『识将消失』。比库们，然而，多闻的圣弟子……他不随观色为我……不随观识为我。他如实了知无常之色为『无常之色』……；他如实了知苦之色……苦之识为『苦之识』；如实了知无我之色……识为『无我之识』；如实了知有为之色……有为之识为『有为之识』；如实了知『色将消失』；如实了知『受……识将消失』。由于色、受、想、诸行、识的消失，如此决断的比库就能断除下分诸结。」「尊者，如此决断的比库如何能断除下分诸结？」「比库，在此，未受教导的凡夫有恐惧于无恐惧之处：『若那不曾存在，则它也不属我；若那不存在，那也不会属我』——愚人恐惧。比库，智者不恐惧于无恐惧之处：『若那不曾存在……将不会属我』——智者不恐惧。比库，若识近着色而住，它便以色为所缘……（同前54经）……由于色、受、想、诸行、识的消失，如此决断的比库就能断除下分诸结。」「尊者，如此决断的比库如何能使心达至无漏？」「比库，在此，多闻的圣弟子对无恐惧之处无恐惧：『若那不曾存在……将不会属我』——比库，多闻的圣弟子不恐惧于无恐惧之处。比库，识近着色而住者，它便以色为所缘……达增长、增大、充满。比库，识近着受……想……诸行而住者，它便以诸行为所缘……达增长、增大、充满。比库，若有人说：『我将于色之外、受之外、想之外、诸行之外施设识的来、去、消亡、生起、增长、增大、充满』——这绝无可能。比库，若比库对色界……受界……想界……行界……识界已断贪；由贪的断而所缘断，识就没有住处。识无住处，不增长、不造作而解脱；解脱故住立……（他了知：『生已尽……不再有此状态。』）」
‘‘Kathañca , gahapati, kathaṃ na viggayha janena kattā hoti? Idha, gahapati, bhikkhu na evarūpiṃ kathaṃ kattā hoti – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ na viggayha janena kattā hoti.
在沙瓦提城因缘。「比库们，有此五取蕴。哪五种？色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。比库们，只要我对此五取蕴不以四种方式如实现知，我就没有在天界……自称证无上正等觉。比库们，但当我对此五取蕴以四种方式如实现知时，我就在天界……自称证无上正等觉。以哪四种方式？我现知色、色之集、色之消亡、导至色消亡之道；我现知受……想……诸行……识、识之集、识之消亡、导至识消亡之道。比库们，什么是色？四大种及四大种所造色——比库们，这称为色。以食之集而有色之集；以食之灭而有色之灭；此八支圣道即是导至色灭之道——即正见、正思惟、正语、正业、正命、正精进、正念、正定。凡沙门婆罗门如此已现知色、如此已现知色之集起、如此已现知色之消亡、如此已现知导至色消亡之道——为了色的厌离、离贪、灭而行道者，他们行道善；善行道者安立于此法律中。凡沙门婆罗门如此已现知色……（同前）……他们在当下以自证、证悟而证入并住于解脱。比库们，什么是受？此六受身——眼触生受……意触生受——比库们，这称为受。以触之集而有受之集；以触之灭而有受之灭；此八支圣道即是导至受灭之道。……比库们，什么是想？此六想身——色想……法想——比库们，这称为想。以触之集而有想之集；以触之灭而有想之灭……。比库们，什么是诸行？此六思身——色思……法思——比库们，这些称为诸行。以触之集而有诸行之集；以触之灭而有诸行之灭……。比库们，什么是识？此六识身——眼识……意识——比库们，这称为识。以名色之集而有识之集；以名色之灭而有识之灭；此八支圣道即是导至识灭之道。凡沙门婆罗门如此已现知识、如此已现知识之集起、如此已现知识之消亡、如此已现知导至识消亡之道——为了识的厌离、离贪、灭而行道者，他们行道善；善行道者安立于此法律中。凡沙门婆罗门如此已现知识……他们在当下以自证、证悟而证入并住于解脱。」
‘‘Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe –
在沙瓦提城因缘。「比库们，善巧须跋的比库三种观察者，在此法律中被称为究竟者、究竟的梵行者、最上之人。比库们，如何是比库善巧须跋？比库们，在此，比库了知色、了知色之集起、了知色之消亡、了知导至色消亡之道、了知色之乐味、了知色之过患、了知色之出离；了知受……想……诸行……识、识之集起、识之消亡、导至识消亡之道、识之乐味、识之过患、识之出离。比库们，什么是色？四大种及四大种所造色——比库们，这称为色。以食之集而有色之集；以食之灭而有色之灭；此八支圣道即是导至色灭之道。凡缘色生起乐、喜悦——这是色的乐味。凡色是无常、苦、变易法——这是色的过患。凡对色的欲贪的调伏、欲贪的舍断——这是色的出离。凡沙门或婆罗门如此已现知色……如此已现知色之出离——为了色的厌离、离贪、灭而行道者，他们行道善；善行道者安立于此法律中……当下证入并住于解脱。比库们，什么是受？此六受身——眼触生受……意触生受——比库们，这称为受。以触之集而有受之集；以触之灭而有受之灭……。凡缘受生起乐、喜悦——这是受的乐味。凡受是无常、苦、变易法——这是受的过患。凡对受的欲贪的调伏、欲贪的舍断——这是受的出离。……比库们，什么是想？想……（同前详说）。比库们，什么是诸行？此六思身……。比库们，什么是识？此六识身……以名色之集而有识之集……凡缘识生起乐、喜悦——这是识的乐味。凡识是无常、苦、变易法——这是识的过患。凡对识的欲贪的调伏、欲贪的舍断——这是识的出离。凡沙门婆罗门如此已现知识……已现知识之出离——为了识的厌离、离贪、灭而行道者……当下证入并住于解脱。比库们，如此是比库善巧须跋。比库们，如何是比库三种观察者？比库们，在此，比库以界观察、以处观察、以缘起观察。比库们，如此是比库三种观察者。比库们，善巧须跋的比库三种观察者，在此法律中被称为究竟者、究竟的梵行者、最上之人。」
‘‘Okaṃ pahāya aniketasārī,
在沙瓦提城因缘。「比库们，如来、阿拉汉、正等正觉者，由色的厌离、离贪、灭，以不执取而解脱，被称为正等正觉者。比库们，慧解脱的比库，由色的厌离、离贪、灭，以不执取而解脱，被称为慧解脱者。由受的……由想的……由诸行的……由识的厌离、离贪、灭，以不执取，比库们，如来、阿拉汉、正等正觉者解脱，被称为正等正觉者。由识的厌离、离贪、灭，以不执取，比库们，慧解脱的比库解脱，被称为慧解脱者。比库们，那么如来、阿拉汉、正等正觉者与慧解脱的比库有什么差别、什么特点、什么不同？」「尊者，我们的法以世尊为根本……」「比库们，如来、阿拉汉、正等正觉者是未生起之道的生起者、未产生之道的产生者、未宣说之道的宣说者，是道的了知者、道的发现者、道的通达者。比库们，如今他的弟子随道而住——与道具足者。比库们，这就是如来、阿拉汉、正等正觉者与慧解脱的比库之间的差别、特点、不同。」
Gāme akubbaṃ munisanthavāni;
一时，世尊住在巴拉那西的仙人堕处鹿野苑。在那里，世尊呼唤五比库——「比库们！」「尊者！」那些比库回答世尊。世尊如此说：「比库们，色无我。若此色是我，此色就不应趣向病；也能对色得：『愿我的色如此！愿我的色不如此！』然而比库们，因色无我，所以色趣向病；也不能对色得：『愿我的色如此！愿我的色不如此！』比库们，受无我。若此受是我，此受就不应趣向病；也能对受得：『愿我的受如此！愿我的受不如此！』然而比库们，因受无我，所以受趣向病；也不能对受得：『愿我的受如此！愿我的受不如此！』比库们，想无我……诸行无我……识无我。若此识是我，此识就不应趣向病；也能对识得：『愿我的识如此！愿我的识不如此！』然而比库们，因识无我，所以识趣向病；也不能对识得：『愿我的识如此！愿我的识不如此！』比库们，你们认为如何？色是常还是无常？」「尊者，无常。」「无常者是苦还是乐？」「尊者，苦。」「无常、苦、变易法，『这是我的，这是我，这是我的自我』——这样看待合适吗？」「尊者，不合适。」「受……想……诸行……识是常还是无常？」「尊者，无常。」「无常者是苦还是乐？」「尊者，苦。」「无常、苦、变易法，『这是我的……我的自我』——这样看待合适吗？」「尊者，不合适。」「因此，比库们，任何色——过去、未来、现在，内或外，粗或细，劣或胜，远或近——一切色应以正慧如此如实看见：『这不是我的，这不是我，这不是我的自我。』任何受……任何想……任何诸行……任何识——过去、未来、现在……一切应以正慧如此如实看见：『这不是我的，这不是我，这不是我的自我。』比库们，如此看见的多闻圣弟子对色厌离、对受厌离、对想厌离、对诸行厌离、对识厌离。厌离者离贪；离贪者解脱；解脱时有『已解脱』的智。他了知：『生已尽，梵行已立，应作已作，不再有此状态。』」世尊如此说。那五比库满意而欢喜世尊的所说。说此分别论时，五比库的心以不执取从诸漏解脱。
Kāmehi ritto apurakkharāno,
离诸欲,无所依恃,
Kathaṃ na viggayha janena kayirā’’ti.
如何不与人争论而行呢?
‘‘Imassa kho, gahapati, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Tatiyaṃ.
沙瓦提因缘。「诸比库，此三种是语言之道、名称之道、施设之道，未被混杂，过去未曾被混杂，现在不被混杂，未来不会被混杂，不被有智的沙门婆罗门所呵责。是哪三种？诸比库，凡已过去、已灭、已变异之色，对它的称谓是『曾有』，对它的名称是『曾有』，对它的施设是『曾有』；对它不是『存在』的称谓，对它不是『将有』的称谓。凡已过去、已灭、已变异之受、想、诸行、识，亦如是。诸比库，凡未生、未现前之色，对它的称谓是『将有』，对它的名称是『将有』，对它的施设是『将有』；对它不是『存在』的称谓，对它不是『曾有』的称谓。受、想、诸行、识亦然。诸比库，凡已生、已现前之色，对它的称谓是『存在』，对它的名称是『存在』，对它的施设是『存在』；对它不是『曾有』的称谓，对它不是『将有』的称谓。受、想、诸行、识亦然。此三种即是不混杂的语言之道、名称之道、施设之道。」
4. Dutiyahāliddikānisuttaṃ4. 第二哈利地咖尼经
§4
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno…pe… ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ, bhante, bhagavatā sakkapañhe – ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussāna’’’nti.
沙瓦提因缘。那时，某位比库……乃至……坐在一边的那位比库对世尊这样说：「尊者，愿世尊为我简要地说法……乃至……精进、自励而住。」「比库，思量者为魔所缚，不思量者从恶者解脱。」「世尊，我如此了解世尊简要所说的广义：尊者，思量色者为魔所缚，不思量色者从恶者解脱；思量受……想……诸行……思量识者为魔所缚，不思量识者从恶者解脱。」「善哉，善哉，比库！……乃至……」那位比库后来独住、不放逸、精进、自励而住，不久便成为阿拉汉中的一位。
‘‘Imassa nu kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?
沙瓦提因缘。那时，某位比库……坐在一边对世尊这样说：「尊者，愿世尊为我简要地说法……精进、自励而住。」「比库，欢悦者为魔所缚，不欢悦者从恶者解脱。」「世尊，我如此了解：尊者，欢悦色者为魔所缚，不欢悦色者从恶者解脱；欢悦受、想、诸行、识者为魔所缚，不欢悦者从恶者解脱。」「善哉，善哉，比库！」那位比库……乃至……成为阿拉汉中的一位。
‘‘Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā cittaṃ suvimuttanti vuccati.
沙瓦提因缘。那时，某位比库坐在一边对世尊这样说：「尊者，愿世尊为我简要地说法。」「比库，凡是无常的，你应当断除对它的欲求。」「世尊，我如此了解：尊者，色是无常的，我应当断除对它的欲求；受、想、诸行、识是无常的，我应当断除对它们的欲求。」「善哉，善哉，比库！」那位比库……成为阿拉汉中的一位。
‘‘Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā cittaṃ suvimuttanti vuccati.
沙瓦提因缘。那时，某位比库坐在一边对世尊说：「尊者，愿世尊为我简要地说法。」「比库，凡是苦的，你应当断除对它的欲求。」「世尊，我如此了解：尊者，色是苦的，我应当断除对它的欲求；受、想、诸行、识是苦的，我应当断除对它们的欲求。」「善哉，善哉，比库！」那位比库……成为阿拉汉中的一位。
‘‘Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā sakkapañhe – ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussāna’’’nti.
沙瓦提因缘。那时，某位比库坐在一边对世尊说：「尊者，愿世尊为我简要地说法。」「比库，凡是无我的，你应当断除对它的欲求。」「世尊，我如此了解：尊者，色是无我的，我应当断除对它的欲求；受、想、诸行、识是无我的，我应当断除对它们的欲求。」「善哉，善哉，比库！」那位比库……成为阿拉汉中的一位。
‘‘Imassa kho, gahapati, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Catutthaṃ.
沙瓦提因缘。那时，某位比库坐在一边对世尊说：「尊者，愿世尊为我简要地说法。」「比库，凡非我所有的，你应当断除对它的欲求。」「世尊，我如此了解：尊者，色非我所有，我应当断除对它的欲求；受、想、诸行、识非我所有，我应当断除对它们的欲求。」「善哉，善哉，比库！」那位比库……成为阿拉汉中的一位。
5. Samādhisuttaṃ5. 定经
§5
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘samādhiṃ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca , saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca’’.
沙瓦提因缘。那时，具寿拉塔前去世尊之处，前去之后对世尊这样说：「尊者，如何知、如何见，于此有识之身及一切外相中，无有我见、我所见、慢随眠呢？」「拉塔，凡所有色，无论过去、未来、现在，内或外、粗或细、劣或胜、远或近，一切色应以正慧如实地观：『这不是我的，这不是我，这不是我的自我。』凡所有受、想、诸行、识，亦应以正慧如实地观：『这不是我的，这不是我，这不是我的自我。』拉塔，如此知、如此见，于此有识之身及一切外相中，便无我见、我所见、慢随眠。」
‘‘Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṃ samudayo, ko viññāṇassa samudayo? Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
沙瓦提因缘。那时，具寿苏拉塔对世尊这样说：「尊者，如何知、如何见，于此有识之身及一切外相中，心远离我见、我所见、慢，超越慢，寂静，善解脱呢？」「苏拉塔，凡所有色，无论过去、未来、现在……远或近，一切色以正慧如实观：『这不是我的，这不是我，这不是我的自我。』因无取著而解脱。凡所有受、想、诸行、识，亦如是，因无取著而解脱。苏拉塔，如此知、如此见，于此有识之身及一切外相中，心远离我见、我所见、慢，超越慢，寂静，善解脱。」
‘‘Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? Rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā rūpe nandī tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
沙瓦提因缘。「诸比库，无闻凡夫不如实了知色之味、过患与出离，不如实了知受、想、诸行、识之味、过患与出离。诸比库，多闻圣弟子如实了知色之味、过患与出离，如实了知受、想、诸行、识之味、过患与出离。」
‘‘Vedanaṃ abhinandati…pe… saññaṃ abhinandati… saṅkhāre abhinandati… viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā viññāṇe nandī tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.
沙瓦提因缘。「诸比库，无闻凡夫不如实了知色之集、灭、味、过患与出离，不如实了知受、想、诸行、识之集、灭、味、过患与出离。」
‘‘Ayaṃ, bhikkhave, rūpassa samudayo; ayaṃ vedanāya samudayo; ayaṃ saññāya samudayo; ayaṃ saṅkhārānaṃ samudayo; ayaṃ viññāṇassa samudayo.
沙瓦提因缘。「诸比库，多闻圣弟子如实了知色之集、灭、味、过患与出离，如实了知受、想、诸行、识之集、灭、味、过患与出离。」
‘‘Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya… ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa atthaṅgamo?
沙瓦提因缘。「诸比库，色是无常的，凡是无常的即是苦，凡是苦的即是无我，凡是无我的即『这不是我的，这不是我，这不是我的自我』，应以正慧如实这样看。受是无常的……想是无常的……诸行是无常的……识是无常的，凡是无常的即是苦，凡是苦的即是无我，凡是无我的即『这不是我的，这不是我，这不是我的自我』，应以正慧如实这样看。诸比库，如此看见的多闻圣弟子于色厌离，于受厌离，于想厌离，于诸行厌离，于识厌离。厌离者离染，离染者解脱，解脱时生起『已解脱』之智。他了知：『生已尽，梵行已立，应作已作，再无后有。』」
Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.
沙瓦提因缘。「诸比库，色是无常的，凡是无常的即是苦，凡是苦的即是无我，凡是无我的即『这不是我的，这不是我，这不是我的自我』……乃至……应以正慧如实这样看。受、想、诸行、识亦复如是。诸比库，如此看见的多闻圣弟子于色厌离……乃至……解脱时生起『已解脱』之智。他了知：『生已尽，梵行已立，应作已作，再无后有。』诸比库，在此世间连同诸天、魔、梵之中，在沙门婆罗门、天人大众之中，如来是最上、无可取胜者。」
‘‘Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati? Rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
沙瓦提因缘。「诸比库，兽王狮子于傍晚时从栖息处出来，出来后伸展身体，伸展身体后环顾四周，环顾四周后作三次狮子吼，作了三次狮子吼后便出外觅食。诸比库，凡是听到兽王狮子吼声的畜生，大多陷入恐惧、悚惧、战栗。入洞穴者入洞穴，入水者入水，入林者入林，飞鸟飞上空中。诸比库，凡是被村民以坚固绳索系于村、城的大象，它们也挣断、破坏那些绳索，惊恐地大小便失禁，四散奔逃。诸比库，兽王狮子于畜生中如是具大神力，如是具大威势，如是具大威力。诸比库，同样地，当如来出现于世时，他是阿拉汉、正自觉者、明行足、善至、世间解、无上调御丈夫、天人师、佛陀、世尊。他开示法：『如是色，如是色之集，如是色之灭；如是受……如是想……如是诸行……如是识，如是识之集，如是识之灭。』诸比库，凡是长寿、美丽、多乐、长久住立高殿中的诸天，他们听到如来说法之后，大多陷入恐惧、悚惧、战栗：『诸位，我们原以为是常，却是无常；原以为是坚固，却不坚固；原以为是恒久，却非恒久。诸位，我们原来是无常、不坚固、不恒久、身见所摄。』诸比库，如来于此世间连同诸天如是具大神力，如是具大威势，如是具大威力。」世尊说此语后，善至又说：「当佛陀以无上智证觉转法轮时，天人师于世间连同诸天宣说：身见之灭、身见之集、诸圣所行的八支圣道以趋向苦之寂灭。凡是长寿、美丽、声望隆盛的诸天，亦陷恐惧、战栗，如同听闻狮吼声的畜生。『我们不能超越身见，诸位，我们是无常的。』如是听闻阿拉汉、解脱、如是者之言。」
‘‘Vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa vedanaṃ anabhinandato anabhivadato anajjhosā tiṭṭhato yā vedanāya nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
沙瓦提因缘。「诸比库，凡任何沙门或婆罗门忆念种种宿住而忆念者，一切皆忆念五取蕴，或其中之一。是哪五种？诸比库，忆念时他这样忆念：『过去世我有如是色』，他忆念的仅是色；『过去世我有如是受』，他忆念的仅是受；『过去世我有如是想』，他忆念的仅是想；『过去世我有如是诸行』，他忆念的仅是诸行；『过去世我有如是识』，他忆念的仅是识。诸比库，你们为何说『色』？诸比库，因为它被损坏，所以被称为『色』。被什么损坏？被寒冷损坏，被炎热损坏，被饥饿损坏，被口渴损坏，被虻、蚊、风、日、蛇类所触而损坏。诸比库，因为它被损坏，所以被称为『色』。诸比库，你们为何说『受』？诸比库，因为它感受，所以被称为『受』。感受什么？感受乐、感受苦、感受不苦不乐。诸比库，因为它感受，所以被称为『受』。诸比库，你们为何说『想』？诸比库，因为它识别，所以被称为『想』。识别什么？识别蓝、识别黄、识别红、识别白。诸比库，因为它识别，所以被称为『想』。诸比库，你们为何说『诸行』？诸比库，因为它们造作有为，所以被称为『诸行』。造作什么有为？造作色性之色为有为，造作受性之受为有为，造作想性之想为有为，造作行性之诸行为有为，造作识性之识为有为。诸比库，因为它们造作有为，所以被称为『诸行』。诸比库，你们为何说『识』？诸比库，因为它识别，所以被称为『识』。识别什么？识别酸、识别苦、识别辛、识别甜、识别涩、识别不涩、识别咸、识别不咸。诸比库，因为它识别，所以被称为『识』。诸比库，于此，多闻圣弟子如是思惟：『我如今被色所啖食，我在过去世也被色所啖食，如同现在被现色所啖食一样。若我欢喜未来之色，未来世我也将被色所啖食，如同现在被现色所啖食一样。』他如此思惟之后，于过去色不怀念，于未来色不欢喜，为现在之色厌离、离染、灭尽而行道。他对受、想、诸行、识也如是思惟。诸比库，如此思惟之多闻圣弟子于色厌离，于受厌离，于想厌离，于诸行厌离，于识厌离。厌离者离染，离染者解脱……乃至……『再无后有。』」
‘‘Saññaṃ nābhinandati…pe… saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
一时，世尊住在释迦族中迦毕罗卫城尼拘律园。那时，世尊因某种原因遣散了比库僧团，于早晨穿衣持钵入迦毕罗卫城乞食。在迦毕罗卫城乞食完毕，饭后从乞食返回，前往大林为白日住。入大林后，于某树下坐下作白日住。那时，世尊独坐静默时心中生起这样的思惟：「比库僧团被我遣散了。此中有新出家不久、新来此法律的比库。他们若不见我，或许会有变动、变易；犹如幼犊若不见母牛或许会有变动、变易；同样地，此中有新出家不久的比库，他们若不见我或许会有变动、变易。犹如幼苗若不得水或许会有变动、变易；同样地，此中有新出家不久的比库，他们若不见我或许会有变动、变易。我过去如何帮助比库僧团，今亦应如是帮助比库僧团。」那时，婆罗门娑婆主梵天以心了知世尊心中所思惟，犹如力士屈伸手臂般从梵天界隐没现于世尊之前。婆罗门娑婆主梵天偏袒一肩向世尊合掌而说：「如是，世尊！如是，善至！世尊，世尊遣散了比库僧团。此中有新出家不久的比库，他们若不见世尊或许会有变动、变易……如同幼犊、幼苗之喻。世尊，愿世尊欢喜比库僧团；愿世尊欢迎比库僧团；请世尊现在就如过去般帮助比库僧团。」世尊以默然同意。那时，婆罗门娑婆主梵天知世尊已同意，即右绕世尊后在彼处消失。于是世尊从禅坐起，前往尼拘律园。前往后，于所设座坐下。坐下后，世尊作了这样具神通的神变，使得诸比库怯怯地独自或二人一起前来面见。前来之后，礼敬世尊坐在一边。世尊对坐在一边的诸比库这样说：「诸比库，这是出家者最下劣的生活，即行乞。诸比库，在此世间有此咒骂语：『持钵者，你到处游行！』诸比库，然而有善男子有义利、为义利者接受此生活，不被国王所迫，不被盗贼所迫，不因债务，不因恐惧，不因谋生，而是：『我陷入生、老、死、愁、悲、苦、忧、恼中，陷入苦中，为苦所困。但愿能知此整个苦蕴之终尽！』诸比库，此善男子如是出家，却成为贪欲者、欲贪强烈者、瞋恚心者、意向败坏者、失念者、不正知者、不定者、心散乱者、诸根不守者。犹如火葬堆中被烧过的火烬，两端已烧，中间沾粪，于村中或林中皆无木材之用。诸比库，我说此人即是如此：受用家室之欲，亦不成就沙门之义。诸比库，此中恶不善思惟有三：欲思惟、瞋思惟、害思惟。诸比库，此三种恶不善思惟于何处无余而灭？于心善安立须跋者，或修无相定者。诸比库，正为此故应修无相定。诸比库，无相定修习、多作则有大果、大利益。诸比库，有二种见：有见与无有见。诸比库，于此多闻圣弟子如是思惟：『是否有任何于世间无有过者？』他如此知：『没有任何于世间无有过者。』如此如实以正慧看时，身见灭。」
‘‘Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
一时，世尊住在国桑比瞿师罗园。世尊于早晨入国桑比乞食，饭后独自游行至巴利勒耶迦，住于守护之娑罗树下。众多比库请具寿阿难前往请世尊说法。世尊在巴利勒耶迦为比库们说法时，一位比库心中生起思惟：「如何知、如何见能立即灭尽诸漏？」世尊以心知其所想后告诸比库：「诸比库，此法已由我细说：须跋、四正勤、四神足、五根、五力、七觉支、八圣道支已由我细说。然而此处某比库心中生起这样的思惟：『如何知、如何见能立即灭尽诸漏？』诸比库，于此无闻凡夫观色为我。此观是行。那行的根本是什么？缘起是什么？对无闻凡夫由无明触所生受而生起渴爱；从此生彼行。因此那行、那渴爱、那受、那触、那无明都是无常、有为、缘生的。如此知、如此见，诸漏立即灭尽。他或观受、想、诸行、识为我……。他有这样的见：『此即是我，即是世间，我于死后将成为常、恒、永久、不变异法者。』此常见是行。……他有这样的见：『我过去不存在过，不会对我有过，我将不存在，不会对我有的。』此断见是行。……他有疑惑、犹豫、于正法不确定，此亦是行。诸比库，如此知、如此见，诸漏立即灭尽。」
‘‘Ayaṃ , bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya atthaṅgamo, ayaṃ saññāya atthaṅgamo, ayaṃ saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo’’ti. Pañcamaṃ.
一时，世尊住在沙瓦提东园鹿母讲堂。那时世尊于伍波萨他圆月之夜被比库僧团围绕坐于露地。一位比库从座起身合掌对世尊说：「尊者，若世尊允许，我欲请问世尊。」「比库，坐于自座上问你所欲问。」那位比库问：「尊者，这五取蕴是否即色取蕴、受取蕴、想取蕴、行取蕴、识取蕴？」「比库，正是此五取蕴。」「此五取蕴以何为本？」「以欲为本。」「取即是五取蕴，还是离五取蕴？」「取既非即是五取蕴，亦非离五取蕴。凡于此有欲贪者即是此中之取。」「五取蕴之欲贪可有差别否？」「有差别。有人这样想：『但愿我未来世有如是色、受、想、诸行、识！』此即是差别。」「蕴可说是『蕴』到什么程度？」「凡任何色、受、想、诸行、识，无论过去、未来、现在、内或外、粗或细、劣或胜、远或近，此即是色蕴乃至识蕴。」「什么因缘而施设色蕴、受蕴、想蕴、行蕴、识蕴？」「四大为因、四大为缘施设色蕴；触为因、触为缘施设受蕴、想蕴、行蕴；名色为因、名色为缘施设识蕴。」「身见如何生起？」「无闻凡夫观色为我、色具我、我中有色、色中有我；观受、想、诸行、识亦然。如是身见生起。」「身见如何不生起？」「多闻圣弟子不观色为我……不观识为我……。如是身见不生起。」「什么是色之味、过患、出离？」「缘色生乐喜，即色之味；色无常、苦、变异法，即色之过患；于色调伏欲贪、舍断欲贪，即色之出离。受、想、诸行、识亦然。」「如何知、如何见，于此有识之身及一切外相中无有我见、我所见、慢随眠呢？」「凡所有色、受、想、诸行、识……一切应以正慧如实观：『这不是我的，这不是我，这不是我的自我。』如此便无我见、我所见、慢随眠。」那时某比库生起思惟：「若色乃至识无我，那么由无我所作之业将由何我所触及？」世尊知其心思，告诸比库：「或有愚痴人无知无明，认为能超越大师之教。诸比库，色是常还是无常？」「无常，尊者。」「凡是无常的是苦吗？」「是苦。」「适合观为『这是我的、我、我的自我』吗？」「不，尊者。」「受、想、诸行、识亦然。因此凡所有色乃至识应以正慧如实观。如此看见的多闻圣弟子于色厌离……『再无后有。』」
6. Paṭisallāṇasuttaṃ6. 独坐经
§6
Sāvatthinidānaṃ. ‘‘Paṭisallāṇe, bhikkhave, yogamāpajjatha. Paṭisallīṇo, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca’’…pe… (yathā paṭhamasutte tathā vitthāretabbo.) Chaṭṭhaṃ.
沙瓦提因缘。时具寿帝沙——世尊父亲之妹之子——向众多比库说：「诸友，我身体好像僵硬，诸方于我不明，法亦不现起于我。我的心被惛沉睡眠所覆盖，我不喜梵行，对诸法我有疑惑。」众多比库告世尊。世尊告某比库传唤帝沙。帝沙来后礼敬世尊坐一边。世尊问：「帝沙，你这样说是否属实？」「是，尊者。」「帝沙，对色未离贪、未离欲、未离爱慕、未离渴、未离热恼、未离渴爱，由于色之变异变化，你心中是否生起愁、悲、苦、忧、恼？」「是，尊者。」「善哉，帝沙！就是这样。对受、想、诸行、识未离贪者亦然。帝沙，对色离贪者，由色之变异变化是否生起愁悲苦忧恼？」「不，尊者。」「善哉，帝沙！就是这样。对受乃至识离贪者亦然。帝沙，色是常还是无常？」「无常，尊者。」「受、想、诸行、识是常还是无常？」「无常，尊者。」「因此……如此看见的多闻圣弟子于色厌离……再无后有。帝沙，犹如有二人，一人不熟路，另一人熟路。不熟路之人即无闻凡夫；熟路之人即如来、阿拉汉、正自觉者；双岔路即疑惑；左路即八支邪道；右路即八支圣道；茂密林即无明；大沼泽地即欲；深陡崖即忿恼；可爱平坦地即涅槃。欢喜吧，帝沙！我以教诫、以帮助、以教导者的身份。」
7. Upādāparitassanāsuttaṃ7. 取恐惧经
§7
Sāvatthinidānaṃ. ‘‘Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ , bhante’’ti, kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
如是我闻。一时，世尊住在吠舍离大林重阁讲堂。那时具寿阿耨罗陀住在距世尊不远的阿兰若小茅屋中。众多外道出家人前去问阿耨罗陀：「凡是如来、最上人、最胜人、证得最胜得之人，施设那样的如来时，施设为这四种之外——『如来死后存在』、『如来死后不存在』、『如来死后存在且不存在』、『如来死后非存在亦非不存在』吗？」阿耨罗陀答：「诸友，凡是如来施设为这四种之外。」外道举罪：「此比库或是新学，或是长老也是愚痴、无能。」外道离去后，阿耨罗陀不确定，前往世尊处问。世尊问：「阿耨罗陀，色是常还是无常？」「无常，尊者。」「受、想、诸行、识亦然。因此……乃至……再无后有。阿耨罗陀，你观色为如来吗？」「不。」「受、想、诸行、识为如来吗？」「不。」「色中有如来、离色有如来吗？……色、受、想、诸行、识合起来即是如来吗？」「不。」「无色、无受、无想、无诸行、无识者即是如来吗？」「不。」「阿耨罗陀，当如来于现法中真实地、确凿地都不可得时，你宣说『施设为这四种之外』是否合适？」「不，尊者。」「善哉，阿耨罗陀！过去我也只施设苦与苦之灭尽，今亦如是。」
‘‘Kathañca, bhikkhave, upādāparitassanā hoti? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
一时，世尊住在王舍城竹林栗鼠饲养处。那时具寿跋迦梨住在陶工家，得病、痛苦、病重。跋迦梨派侍者请世尊前来。世尊至跋迦梨之处坐下后问：「跋迦梨，可堪忍否？苦减退否？」「不堪忍；剧苦增加而非减退。」「你无后悔吗？」「确有不少后悔。」「你以戒自责吗？」「不。」「那么你为何后悔？」「我许久以来欲前去面见世尊，但无力前往。」「够了，跋迦梨！看我这朽坏身有什么用？见法者即见我，见我者即见法。跋迦梨，色是常还是无常？」「无常，尊者。」「受、想、诸行、识亦然。因此……乃至……再无后有。」世尊如是教诫后起座前往鹫峰山。跋迦梨令侍者将其担至黑石仙人山坡：「像我这样的人如何能想在屋内命终？」世尊于其夜住鹫峰山。二位天人来告：「尊者，跋迦梨比库思惟欲解脱。」「他必将善解脱而解脱。」世尊告诸比库前去告跋迦梨：「勿怕，跋迦梨！你之命终将非为恶。」跋迦梨从床上下来合掌说：「诸友，以我之名顶礼世尊双足，并说：『色是无常，我对此无疑；凡无常即苦，我不犹豫；凡无常、苦、变异法，于其我无欲、贪、爱，此我确知。受、想、诸行、识亦然。』」说完即执刀。世尊与比库前去，远远看见跋迦梨于床上颈转卧着，有一团烟气、一团黑暗向诸方去。世尊告诸比库：「那是魔罗恶者寻找跋迦梨善男子之识。然而，诸比库，跋迦梨善男子以不住立之识般涅槃。」
‘‘Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṃ hoti. Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
一时，世尊住在王舍城竹林栗鼠饲养处。具寿阿湿波誓住在迦叶园得病、痛苦、病重，派侍者请世尊前来。世尊至后问：「阿湿波誓，可堪忍否？」「不堪忍。」「你无后悔吗？」「确有后悔。」「以戒自责吗？」「不。」「那么你为何后悔？」「我以前患病时即以平静身行而住，但现在不能获得那定。未得那定时，我想：『希望我不退失。』」「阿湿波誓，凡重视定、视定为心要的沙门或婆罗门，未得那定时便这样想：『希望我不退失。』阿湿波誓，色是常还是无常？」「无常，尊者。」「受、想、诸行、识亦然。因此……乃至……再无后有。他若感受乐受，了知『这是无常』、『不耽著』、『不欢喜』。苦受、不苦不乐受亦然。他若感受乐受，了知『离系而感受之』；苦受、不苦不乐受亦然。他若感受身极之受，了知『我感受身极之受』；命极之受亦然。他了知『身坏命尽之后，此一切无可喜爱之感受将于此成为清凉』。犹如缘油缘灯芯而灯燃烧，由于油与灯芯用尽，无燃料而灭尽。同样地，比库若感受身极之受，了知『我感受身极之受』；命极之受亦然。」
‘‘Saññaṃ attato samanupassati…pe… saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti. Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
一时，众多长老比库住在国桑比瞿师罗园。那时具寿差摩迦住在枣园中得病、痛苦、病重。诸长老比库令具寿陀娑迦前去问候。长老问：「差摩迦，是否于五取蕴观『我』或『我所』？」差摩迦答：「我不于此五取蕴观『我』或『我所』。」长老又问：「那你就是漏尽阿拉汉。」差摩迦答：「我虽不于五取蕴观『我』或『我所』，但非漏尽阿拉汉。我于五取蕴中得『我是』之见，但不观『此是我』。」具寿差摩迦拄拐亲往长老比库之处，被问：「你所说的『我是』是什么？是色之『我是』或离色之『我是』？是受、想、诸行、识之『我是』或离识之『我是』？」「诸友，我不说色是『我是』，也不说离色有『我是』。受、想、诸行、识亦然。然而我于五取蕴中得『我是』之见，但不观『此是我』。犹如优钵罗、红莲、白莲的香气。若有人说：『这是叶的香，或瓣的香，或蕊的香』，他所说是否正确？」「不，友。」「应如何正确说？」「所谓『这是花的香』，应这样正确说。」「同样地，诸友，我不说色是『我是』，也不说离色有『我是』。然我于五取蕴中得『我是』之见，但不观『此是我』。诸友，即使圣弟子已断五下分结，但于五取蕴中的『我是』、『此是我』的微细慢、微细欲、微细随眠未断。他后来住于观五取蕴生灭：『色如是，色之集如是，色之灭如是』等。当住于观其生灭时，那微细慢、微细欲、微细随眠便到达根除。犹如污垢须跋的衣服，漂洗工将其用盐水、灰水或牛粪水等均匀揉搓，用清水清洗。纵然衣服已净、已洁白，然而其残留的盐味、灰味或牛粪味尚未根除。漂洗工便将其交还主人，主人将其置于香箧中。其残留诸味便到达根除。同样地，诸友，即使圣弟子已断五下分结，但微细随眠未断。他后来住于观五取蕴生灭……便到达根除。」说此语时，诸长老比库对具寿差摩迦这样说：「我们问具寿差摩迦不是为了让他辛苦，而是因为我们认为：『具寿差摩迦有堪能详细、解释、宣说、开显世尊之教。』而具寿差摩迦已详细、解释、宣说了。」差摩迦如是说时，诸长老心欢喜随喜。而于此分别论讲述之时，六十位长老比库及差摩迦心无取著而从诸漏解脱。
‘‘Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. Evaṃ kho, bhikkhave, upādāparitassanā hoti.
一时，众多长老比库住在波罗奈仙人堕处鹿野苑。时具寿阐那傍晚从禅坐起取门钥从一精舍至一精舍，前去诸长老比库之处说：「诸长老愿教诫我，愿说法与我，使我得见法。」长老比库说：「阐那友，色是无常的，受是无常的，想是无常的，诸行是无常的，识是无常的。色是无我的，受、想、诸行、识是无我的。一切诸行是无常，一切诸法是无我。」阐那想：「我也这样想。然我的心未进入一切行寂止、一切依止舍、渴爱灭尽、离贪、灭、涅槃，未安住、未信解。颤动生起，以取而退转：『那么什么是我？』然而此不会发生于见法者。谁能这样说法使我得见法？」他想起具寿阿难在国桑比瞿师罗园，前往投之。阿难说：「具寿阐那确实使我欢喜。你已破除坚硬而容纳法。听，阐那友。我于世尊面前亲闻世尊对咖吒那族比库教诫：『咖吒那，此世间大多依靠二者：有与无有。凡以正慧如实观世间集者，于他不会有世间之无有。凡以正慧如实观世间灭者，于他不会有世间之有。此世间大多被系缚于近取、执著、系著。然此圣弟子不近取此近取、执著、心之住著、执著、随眠；不执取「我之我」；于生者唯见生起，于灭者唯见灭尽，无有疑惑、犹豫。至此程度成为正见。「一切有」此是一极端；「一切无」此是第二极端。如来离此二极端，依中道说法：缘无明而有诸行……乃至……如是此整个苦蕴之集。由无明无余离贪灭而诸行灭……如是此整个苦蕴之灭。』」「阿难友，同梵行者以悲心、以饶益、以教诫、以教导者之事是如此。而我听闻具寿阿难此法说后证知了法。」
‘‘Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
沙瓦提因缘。那时，具寿拉胡喇前去世尊之处……坐于一边的具寿拉胡喇对世尊这样说：「尊者，如何知、如何见，于此有识之身及一切外相中无有我见、我所见、慢随眠呢？」「拉胡喇，凡所有色，无论过去、未来、现在，内或外、粗或细、劣或胜、远或近，一切色应以正慧如实观：『这不是我的，这不是我，这不是我的自我。』凡所有受、想、诸行、识亦如是以正慧如实观。如此便无我见、我所见、慢随眠。」
‘‘Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati aññathā hoti . Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti . Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
沙瓦提因缘。坐于一边的具寿拉胡喇对世尊这样说：「尊者，如何知、如何见，于此有识之身及一切外相中，心远离我见、我所见、慢，超越慢，寂静，善解脱呢？」「拉胡喇，凡所有色乃至识……一切应以正慧如实观：『这不是我的，这不是我，这不是我的自我』，因无取著而解脱。如此心便远离我见、我所见、慢，超越慢，寂静，善解脱。」
‘‘Na saññaṃ…pe… na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
沙瓦提因缘。「诸比库，犹如山流之河，向下、远流、急流。两岸若有蒲草、灯心草、芦苇、荻草、树木生长，它们倒向河中。水中若有人被流所卷，他攀蒲草等而断折，由此归于苦、祸。同样地，无闻凡夫观色为我……。于他那色崩溃，由此归于苦、祸。观受、想、诸行、识为我……于他那识崩溃，由此归于苦、祸。色是常还是无常？」「无常，尊者。」「受、想、诸行、识亦然。因此……如此看见的多闻圣弟子于色厌离……再无后有。」
‘‘Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ…pe… tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṃ kho, bhikkhave, anupādā aparitassanaṃ hotī’’ti. Sattamaṃ.
沙瓦提因缘。「诸比库，我不与世间争论，世间与我争论。法说者不与世间之任何人争论。凡是世间智者所认为『无』，我也说『无』；凡是世间智者所认为『有』，我也说『有』。什么是智者所认为『无』？色是常、坚固、恒久、不变异法——这是智者所认为『无』，我也说『无』。受、想、诸行、识亦然。什么是智者所认为『有』？色是无常、苦、变异法——这是智者所认为『有』，我也说『有』。受、想、诸行、识亦然。诸比库，于世间有世间法，如来觉悟、证悟。觉悟、证悟后宣布、教示、施设、建立、开示、分别论、明白。若如来如是宣布教示之后，有人不知不见，于彼无知无见的愚痴、盲目的无眼凡夫，我当如何呢？犹如优钵罗、红莲、白莲生于水中、长于水中、出现于水面，然不为水所染；同样地，如来生于世间、长于世间，超越世间而住，不为世间所染。」
8. Dutiyaupādāparitassanāsuttaṃ8. 第二取恐惧经
§8
Sāvatthinidānaṃ . ‘‘Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṃ suṇātha…pe… kathañca, bhikkhave, upādāparitassanā hoti? Idha, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṃ etaṃ mama…pe… saññaṃ etaṃ mama… saṅkhāre etaṃ mama… viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, bhikkhave, upādāparitassanā hoti.
沙瓦提因缘。坐于一边的那位比库对世尊这样说：「尊者，是否有任何色是常、恒、永久、不变异法，如常而如此住立？是否有任何受、想、诸行、识亦然？」「比库，没有任何色是常、恒、永久、不变异法而如此住立。受、想、诸行、识亦然。」那时世尊取一小牛粪团于手中对那位比库说：「比库，不仅如此小的生命自体是常、恒、永久、不变异法而住立也不可得。若有如此小的生命自体是常……，则梵行不得正尽苦。正因为即使如此小的自体是常也不可得，所以梵行可得，能正尽苦……再无后有。」
‘‘Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha , bhikkhave, sutavā ariyasāvako rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṃ netaṃ mama… saññaṃ netaṃ mama… saṅkhāre netaṃ mama… viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā . Evaṃ kho, bhikkhave, anupādāaparitassanā hotī’’ti. Aṭṭhamaṃ.
沙瓦提因缘。坐于一边的那位比库对世尊问与前经同样的问题。世尊答：「没有任何色、受、想、诸行、识是常而住立。」那时世尊取一小撮指甲尖上的尘土对那位比库说：「比库，即使如此小之色也不是常、恒、永久、不变异法而住立。若有如此小之色是常……，则梵行不得正尽苦。正因为不可得，所以……再无后有。」
9. Kālattayaaniccasuttaṃ9. 三时无常经
§9
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Vedanā aniccā…pe… saññā aniccā… saṅkhārā aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Viññāṇaṃ aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Navamaṃ.
沙瓦提因缘。「诸比库，此轮回无始，诸众生被无明所障、被渴爱所结，于流转轮回中前际不可知。诸比库，有此时大海干枯、蒸发、不存在；然而我说：『诸众生被无明所障、被渴爱所结，于流转轮回中不能尽苦。』有此时大地燃烧、毁灭、不存在；然而我说：『诸众生被无明所障……不能尽苦。』犹如狗被绳索系于坚固的木桩或柱子上，便绕木桩或柱子而转动、旋转；同样地，无闻凡夫观色为我，观受、想、诸行、识为我……，便绕色及受、想、诸行、识而转动、旋转。因此不从色、受、想、诸行、识解脱，不从生老病死愁悲苦忧恼解脱——我说他不从苦解脱。多闻圣弟子不观色为我，不观识为我……。不绕五蕴转动、旋转。因此从色乃至识解脱，从生老病死愁悲苦忧恼解脱——我说他从苦解脱。」
10. Kālattayadukkhasuttaṃ10. 三时苦经
§10
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Vedanā dukkhā… saññā dukkhā… saṅkhārā dukkhā… viññāṇaṃ dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Dasamaṃ.
沙瓦提因缘。「诸比库，我说诸漏之灭尽是由知、见者，非由不知、不见者。诸比库，什么是由知、见者诸漏之灭尽？『色如是，色之集如是，色之灭如是；受、想、诸行、识如是，其集如是，其灭如是。』诸比库，我说由如是知、如是见者诸漏之灭尽。诸比库，即使比库住于不修习，虽然生起这样的愿望：『但愿我心无取著而从诸漏解脱！』但他的心不得从诸漏解脱。为什么？应当说是因为未修习。未修习什么？即未修习须跋、四正勤、四神足、五根、五力、七觉支、八圣道支。诸比库，犹如母鸡有八、十、或十二个鸡蛋。若彼不善孵、不善暖、不善浸润，纵使母鸡生起这样的愿望：『但愿我的小鸡以爪尖或嘴尖安全破壳而出！』，那些小鸡亦不能以爪尖或嘴尖安全破壳。为什么？因为母鸡未善孵、未善暖、未善浸润。同样地，诸比库，即使比库住于不修习，虽然生起这样的愿望：『但愿我心无取著而从诸漏解脱！』但他的心不得从诸漏解脱。为什么？因为未修习。诸比库，即使比库住于修习，纵使不生起这样的愿望：『但愿我心无取著而从诸漏解脱！』他的心亦从诸漏解脱。为什么？应当说是因为已修习。已修习什么？即已修习须跋……八圣道支。犹如母鸡善孵、善暖、善浸润那八、十、或十二个鸡蛋，纵使不生起这样的愿望：『但愿我的小鸡安全破壳！』，那些小鸡亦能安全破壳。同样地，即使比库住于修习，纵不生愿，他的心亦从诸漏解脱。诸比库，犹如木工或木工弟子看见斧柄上有自己的指印、拇指印，但他不知今日磨损如许、昨日如许、前日如许，但磨损时他知『已磨损』。诸比库，同样地，住于勤修之比库，虽不知『今日漏灭如许、昨日如许、前日如许』，但灭尽时他知『已灭尽』。诸比库，犹如海船系有绳索，于水中浸泡六月后，冬季被拖上岸，绳索被风日所侵蚀、雨所湿透，便易断易腐。同样地，比库住于勤修时，诸结便易断易腐。」
11. Kālattayaanattasuttaṃ11. 三时无我经
§11
Sāvatthinidānaṃ . ‘‘Rūpaṃ, bhikkhave, anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Vedanā anattā… saññā anattā… saṅkhārā anattā… viññāṇaṃ anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Ekādasamaṃ.
沙瓦提因缘。「诸比库，此四边。是哪四边？身见边、身见集边、身见灭边、身见灭之趣行边。诸比库，什么是身见边？应说是五取蕴。是哪五种？即色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。此被称为身见边。诸比库，什么是身见集边？即此渴爱能引后有，带喜、贪俱行，于此彼处而欢喜：即欲爱、有爱、无有爱。此被称为身见集边。诸比库，什么是身见灭边？即彼渴爱无余离贪、灭尽、舍弃、弃舍、解脱、无执著。此被称为身见灭边。诸比库，什么是身见灭之趣行边？即此八支圣道：正见、正思惟、正语、正业、正命、正精进、正念、正定。此被称为身见灭之趣行边。诸比库，此即四边。」
Nakulapituvaggo paṭhamo. · 那古喇父品第一
Tassuddānaṃ –
沙瓦提因缘。「诸比库，我为你们开示身见、身见集、身见灭、身见灭之趣行。什么是身见？应说是五取蕴……。什么是身见集？即此渴爱……。什么是身见灭？即此渴爱无余离贪……。什么是身见灭之趣行？即此八支圣道……。诸比库，此即身见、身见集、身见灭、身见灭之趣行。」
Nakulapitā devadahā, dvepi hāliddikāni ca;
那古喇父德瓦达哈,两位哈利地咖尼,
Samādhipaṭisallāṇā, upādāparitassanā duve;
定与独坐,取与恐惧,此二对。
Atītānāgatapaccuppannā, vaggo tena pavuccati.
沙瓦提因缘。「诸比库，此五取蕴……。诸比库，凡任何沙门或婆罗门不如实了知此五取蕴之集、灭、味、过患、出离，他们不被我认为是沙门中之沙门或婆罗门中之婆罗门……。诸比库，凡任何沙门或婆罗门如实了知……他们被我认为是沙门中之沙门或婆罗门中之婆罗门……。」
2. Aniccavaggo
沙瓦提因缘。「诸比库，此五取蕴。是哪五种？即色取蕴……识取蕴。诸比库，凡圣弟子如实了知此五取蕴之集、灭、味、过患、出离时，诸比库，此圣弟子被称为入流者、不堕恶趣法者、决定者、正趣菩提者。」
1. Aniccasuttaṃ1. 无常经
§12
Evaṃ me sutaṃ – sāvatthiyaṃ. Tatra kho…pe… ‘‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati ; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.
沙瓦提因缘。「诸比库，于色中凡有欲、有贪、有喜、有爱，应断彼。如是彼色将被断、被拔根、成如被截断之多罗树，成不存在、未来不生法。于受……于想……于诸行……于识中凡有欲、有贪、有喜、有爱，应断彼。如是彼识将被断、被拔根、成如被截断之多罗树，成不存在、未来不生法。」
2. Dukkhasuttaṃ2. 苦经
§13
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Dutiyaṃ.
沙瓦提因缘。那时某位比库前去世尊处坐于一边，对世尊这样说：「尊者，所谓『无明、无明』，什么是无明？又到什么程度成为有无明？」「比库，于此无闻凡夫不如实了知无常色为『无常色』，不如实了知无常受、无常想、无常诸行、无常识为『无常』。比库，此被称为无明，到此程度成为有无明。」
3. Anattasuttaṃ3. 无我经
§14
Sāvatthinidānaṃ . ‘‘Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti , vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Tatiyaṃ.
沙瓦提因缘。坐于一边的那位比库对世尊说：「尊者，所谓『说法者、说法者』，到什么程度成为说法者？」「比库，若比库为厌离色、离贪、灭尽而说法，他堪被称为『说法比库』。若比库为厌离色、离贪、灭尽而行道，他堪被称为『法随法行比库』。若比库因厌离色、离贪、灭尽、无取而解脱，他堪被称为『现法涅槃比库』。受、想、诸行、识亦然。」
4. Yadaniccasuttaṃ4. 凡无常经
§15
Sāvatthinidānaṃ . ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saññā aniccā…pe… saṅkhārā aniccā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Catutthaṃ.
沙瓦提因缘。「诸比库，于此无闻凡夫不见圣者……于善士法不善调伏，观色为我、色具我、我中有色、色中有我。此被称为『比库，无闻凡夫为色所缚，为内外缚所缚，不见彼岸、不见此岸，为系缚而生，为系缚而老，为系缚而死，为系缚而从此世至他世』。受、想、诸行、识亦然。诸比库，多闻圣弟子见圣者……于善士法善调伏，不观色为我、不观色具我、不观我中有色、不观色中有我。此被称为『比库，多闻圣弟子不为色所缚，不为内外缚所缚，见彼岸、见此岸，从苦解脱』——我如是说。受、想、诸行、识亦然。」
5. Yaṃdukkhasuttaṃ5. 凡苦经
§16
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā dukkhā… saññā dukkhā… saṅkhārā dukkhā… viññāṇaṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Pañcamaṃ.
沙瓦提因缘。「诸比库，你们认为如何，是否观色为『这不是我的、不是我、不是我的自我』？」「是，尊者。」「善哉，诸比库！色应以正慧如实观：『这不是我的，这不是我，这不是我的自我。』受、想、诸行、识亦然。如此看见的多闻圣弟子于色厌离……再无后有。」
6. Yadanattāsuttaṃ6. 凡无我经
§17
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama , nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā anattā… saññā anattā… saṅkhārā anattā… viññāṇaṃ anattā . Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Chaṭṭhaṃ.
沙瓦提因缘。「诸比库，我为你们开示顺取之法与取。谛听！什么是顺取之法？什么是取？色是顺取之法，于其中凡有欲、贪，此是取。受、想、诸行、识是顺取之法，于其中凡有欲、贪，此是取。」
7. Sahetuaniccasuttaṃ7. 有因无常经
§18
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, rūpaṃ kuto niccaṃ bhavissati! Vedanā aniccā. Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco. Aniccasambhūtā , bhikkhave, vedanā kuto niccā bhavissati! Saññā aniccā… saṅkhārā aniccā. Yopi hetu yopi paccayo saṅkhārānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti! Viññāṇaṃ aniccaṃ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, viññāṇaṃ kuto niccaṃ bhavissati! Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Sattamaṃ.
一时，具寿沙利子与具寿摩诃拘絺罗住在波罗奈仙人堕处鹿野苑。那时具寿摩诃拘絺罗傍晚从禅坐起前去具寿沙利子之处，问：「沙利子友，多闻比库应如理作意什么法？」「拘絺罗友，多闻比库应如理作意此五取蕴为无常、苦、无我……。拘絺罗友，多闻比库如理作意此五取蕴为无常……便可能现证入流果。」……「多闻阿拉汉应如理作意什么法？」「拘絺罗友，多闻阿拉汉也应如理作意此五取蕴为无常、苦、无我……。诸友，阿拉汉无更上所应作或已作之增长。然而这些法若修习多作，则有现法乐住与正念正知。」
8. Sahetudukkhasuttaṃ8. 有因苦经
§19
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, dukkhaṃ. Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, rūpaṃ kuto sukhaṃ bhavissati! Vedanā dukkhā… saññā dukkhā… saṅkhārā dukkhā… viññāṇaṃ dukkhaṃ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, viññāṇaṃ kuto sukhaṃ bhavissati! Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Aṭṭhamaṃ.
沙瓦提因缘。坐于一边的具寿迦波对世尊这样说：「尊者，如何知、如何见，于此有识之身及一切外相中，心远离我见、我所见、慢，超越慢，寂静，善解脱？」「迦波，凡所有色、受、想、诸行、识……一切应以正慧如实观：『这不是我的，这不是我，这不是我的自我』，因无取著而解脱。如此心便远离我见、我所见、慢，超越慢，寂静，善解脱。」
9. Sahetuanattasuttaṃ9. 有因无我经
§20
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, anattā. Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, rūpaṃ kuto attā bhavissati! Vedanā anattā… saññā anattā… saṅkhārā anattā… viññāṇaṃ anattā. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, viññāṇaṃ kuto attā bhavissati! Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Navamaṃ.
一时，具寿沙利子与具寿摩诃拘絺罗住在波罗奈仙人堕处鹿野苑。那时具寿摩诃拘絺罗傍晚从禅坐起……问具寿沙利子：「沙利子友，所谓『无明、无明』，什么是无明？到什么程度成为有无明？」「拘絺罗友，于此无闻凡夫不如实了知集法之色为『集法之色』，不如实了知灭法之色、集灭法之色，不如实了知集法之受、想、诸行、识，不如实了知灭法之识、集灭法之识。拘絺罗友，此被称为无明，到此程度成为有无明。」
10. Ānandasuttaṃ10. 阿难经
§21
Sāvatthiyaṃ … ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘‘nirodho nirodho’ti, bhante, vuccati. Katamesānaṃ kho, bhante, dhammānaṃ nirodho ‘nirodho’ti vuccatī’’ti? ‘‘Rūpaṃ kho, ānanda, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Tassa nirodho ‘nirodho’ti vuccati. Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Tassā nirodho ‘nirodho’ti vuccati. Saññā… saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Tesaṃ nirodho ‘nirodho’ti vuccati. Viññāṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Tassa nirodho ‘nirodho’ti vuccati. Imesaṃ kho, ānanda, dhammānaṃ nirodho ‘nirodho’ti vuccatī’’ti. Dasamaṃ.
……问：「沙利子友，所谓『无明、无明』……到什么程度成为有无明？」「拘絺罗友，于此无闻凡夫不如实了知色之味、过患、出离，不如实了知受、想、诸行、识之味、过患、出离。拘絺罗友，此被称为无明，到此程度成为有无明。」
Aniccavaggo dutiyo. · 无常品第二
Tassuddānaṃ –
……问：「所谓『无明、无明』，到什么程度成为有无明？」「拘絺罗友，于此无闻凡夫不如实了知色之集、灭、味、过患、出离，不如实了知受、想、诸行、识之集、灭、味、过患、出离。拘絺罗友，此被称为无明，到此程度成为有无明。」
Aniccaṃ dukkhaṃ anattā, yadaniccāpare tayo;
……问：「所谓『明、明』，到什么程度成为有明？」「拘絺罗友，于此多闻圣弟子如实了知色之集、灭、味、过患、出离，如实了知受、想、诸行、识之集、灭、味、过患、出离。拘絺罗友，此被称为明，到此程度成为有明。」
Hetunāpi tayo vuttā, ānandena ca te dasāti.
……具寿沙利子问具寿摩诃拘絺罗：「拘絺罗友，所谓『无明、无明』，到什么程度成为有无明？」「沙利子友，于此无闻凡夫不如实了知色之味、过患、出离，不如实了知受、想、诸行、识之味、过患、出离。沙利子友，此被称为无明，到此程度成为有无明。」
3. Bhāravaggo
……具寿沙利子问具寿摩诃拘絺罗：「所谓『无明、无明』，到什么程度成为有无明？」「沙利子友，于此无闻凡夫不如实了知色之集、灭、味、过患、出离，不如实了知受、想、诸行、识之集、灭、味、过患、出离。沙利子友，此被称为无明，到此程度成为有无明。」
1. Bhārasuttaṃ1. 重担经
§22
Sāvatthiyaṃ … tatra kho … ‘‘bhārañca vo, bhikkhave, desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca. Taṃ suṇātha. Katamo ca, bhikkhave, bhāro? Pañcupādānakkhandhā tissa vacanīyaṃ. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho; ayaṃ vuccati, bhikkhave, bhāro’’.
沙瓦提因缘。「诸比库，色是热炭堆，受是热炭堆，想是热炭堆，诸行是热炭堆，识是热炭堆。如此看见的多闻圣弟子于色厌离，于受厌离，于想厌离，于诸行厌离，于识厌离。厌离者离染，离染者解脱，解脱时生起『已解脱』之智。他了知：『生已尽，梵行已立，应作已作，再无后有。』」
‘‘Katamo ca, bhikkhave, bhārahāro ? Puggalo tissa vacanīyaṃ. Yvāyaṃ āyasmā evaṃnāmo evaṃgotto; ayaṃ vuccati, bhikkhave, bhārahāro.
沙瓦提因缘。「诸比库，凡是无常的，你应当断除对它的欲求。什么是无常的？诸比库，色是无常的，你应当断除对它的欲求。受是无常的……想是无常的……诸行是无常的……识是无常的，你应当断除对它们的欲求。诸比库，凡是无常的，你应当断除对它的欲求。」
‘‘Katamañca , bhikkhave, bhārādānaṃ? Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ vuccati, bhikkhave, bhārādānaṃ.
沙瓦提因缘。「诸比库，凡是无常的，你应当断除对它的贪。什么是无常的？诸比库，色是无常的，你应当断除对它的贪。受、想、诸行、识亦然。」
‘‘Katamañca, bhikkhave, bhāranikkhepanaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ vuccati, bhikkhave, bhāranikkhepana’’nti.
沙瓦提因缘。「诸比库，凡是无常的，你应当断除对它的欲贪。什么是无常的？诸比库，色是无常的，你应当断除对它的欲贪。受、想、诸行、识亦然。」
Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
沙瓦提因缘。「诸比库，凡是苦的，你应当断除对它的欲求……凡是苦的，你应当断除对它的欲求。」
‘‘Bhārā have pañcakkhandhā, bhārahāro ca puggalo;
沙瓦提因缘。「诸比库，凡是苦的，你应当断除对它的贪……凡是苦的，你应当断除对它的贪。」
Bhārādānaṃ dukhaṃ loke, bhāranikkhepanaṃ sukhaṃ.
沙瓦提因缘。「诸比库，凡是苦的，你应当断除对它的欲贪……凡是苦的，你应当断除对它的欲贪。」
‘‘Nikkhipitvā garuṃ bhāraṃ, aññaṃ bhāraṃ anādiya;
沙瓦提因缘。「诸比库，凡是无我的，你应当断除对它的欲求。什么是无我的？诸比库，色是无我的，你应当断除对它的欲求。受、想、诸行、识是无我的，你应当断除对它们的欲求。凡是无我的，你应当断除对它的欲求。」
Samūlaṃ taṇhamabbuyha , nicchāto parinibbuto’’ti. paṭhamaṃ;
沙瓦提因缘。「诸比库，凡是无我的，你应当断除对它的贪……凡是无我的，你应当断除对它的贪。」
2. Pariññasuttaṃ2. 遍知经
§23
Sāvatthinidānaṃ. ‘‘Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca. Taṃ suṇātha. Katame ca, bhikkhave, pariññeyyā dhammā? Rūpaṃ, bhikkhave, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṃ pariññeyyo dhammo . Ime vuccanti, bhikkhave, pariññeyyā dhammā. Katamā ca, bhikkhave, pariññā? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo. Ayaṃ vuccati, bhikkhave, pariññā’’ti. Dutiyaṃ.
沙瓦提因缘。「诸比库，对以信出家的善男子，此是随法——对色当厌离多住。对受、想、诸行、识当厌离多住。凡于色、受、想、诸行、识厌离多住者，便遍知色、受、想、诸行、识。凡遍知色、受、想、诸行、识者，便从色、受、想、诸行、识解脱，从生老病死愁悲苦忧恼解脱——我说他从苦解脱。」
3. Abhijānasuttaṃ3. 证知经
§24
Sāvatthinidānaṃ. ‘‘Rūpaṃ , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; vedanaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; saññaṃ anabhijānaṃ… saṅkhāre anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; viññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya; vedanaṃ abhijānaṃ… saññaṃ… saṅkhāre… viññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Tatiyaṃ.
沙瓦提因缘。「诸比库，对以信出家的善男子，此是随法——当住于观色为苦。当住于观受、想、诸行、识为苦……从苦解脱。」
4. Chandarāgasuttaṃ4. 欲贪经
§25
Sāvatthinidānaṃ. ‘‘Yo, bhikkhave, rūpasmiṃ chandarāgo taṃ pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Yo vedanāya chandarāgo taṃ pajahatha. Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo saññāya chandarāgo taṃ pajahatha. Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo saṅkhāresu chandarāgo taṃ pajahatha. Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo viññāṇasmiṃ chandarāgo taṃ pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamma’’nti. Catutthaṃ.
沙瓦提因缘。「诸比库，什么存在时、取什么而生起内在之乐、苦？」「尊者，我们的法以世尊为根本……。」「诸比库，色存在时、取色而生起内在之乐、苦；受存在时、取受……；想存在时、取想……；诸行存在时、取诸行……；识存在时、取识而生起内在之乐、苦。诸比库，你们认为如何，色是常还是无常？」「无常，尊者。」「凡是无常的是苦还是乐？」「是苦，尊者。」「若不执取凡是无常、苦、变异法，是否会生起内在之乐、苦？」「不，尊者。」「受、想、诸行、识亦然。因此……如此看见的多闻圣弟子于色厌离……再无后有。」
5. Assādasuttaṃ5. 味经
§26
Sāvatthinidānaṃ . ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saṅkhārānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇaṃ. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ , ayaṃ vedanāya assādo . Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ. Yaṃ saññaṃ paṭicca uppajjati…pe… yaṃ saṅkhāre paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ saṅkhārānaṃ assādo. Yaṃ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṃ saṅkhārānaṃ ādīnavo. Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṃ, idaṃ saṅkhārānaṃ nissaraṇaṃ. Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇaṃ’’’.
沙瓦提因缘。「诸比库，什么存在时、取什么、执取什么而生起这样的见：『彼即自我，彼即世间，我死后将成为常、恒、永久、不变异法者』？」「尊者，我们的法以世尊为根本……。」「诸比库，色存在时、取色、执取色而生起这样的见：『彼即自我，彼即世间，我死后将成为常、恒、永久、不变异法者』。受、想、诸行、识存在时亦然。诸比库，你们认为如何，色是常还是无常？」「无常，尊者。」「凡是无常的是苦还是乐？」「是苦。」「凡是无常、苦、变异法，若不取之，是否会生起这样的见：『彼即自我，彼即世间，我死后将成为常、恒、永久、不变异法者』？」「不，尊者。」「受、想、诸行、识亦然。因此……如此看见的多闻圣弟子于色厌离……再无后有。」
‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ . Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ; athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti ; ayamantimā jāti; natthi dāni punabbhavo’’’ti. Pañcamaṃ.
沙瓦提因缘。「诸比库，什么存在时、取什么、执取什么而生起这样的见：『我过去不存在过，不会对我有过；我将不存在，不会对我有的』？」「尊者，我们的法以世尊为根本……。」「诸比库，色存在时、取色、执取色而生起这样的见：『我过去不存在过，不会对我有过；我将不存在，不会对我有的』。受、想、诸行、识存在时亦然。诸比库，你们认为如何，色是常还是无常？」「无常，尊者。」……「因此……如此看见的多闻圣弟子于色厌离……再无后有。」
6. Dutiyaassādasuttaṃ6. 第二味经
§27
Sāvatthinidānaṃ . ‘‘Rūpassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo rūpassa assādo tadajjhagamaṃ. Yāvatā rūpassa assādo paññāya me so sudiṭṭho. Rūpassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo rūpassa ādīnavo tadajjhagamaṃ. Yāvatā rūpassa ādīnavo paññāya me so sudiṭṭho. Rūpassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ rūpassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā rūpassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ. Vedanāyāhaṃ, bhikkhave… saññāyāhaṃ, bhikkhave… saṅkhārānāhaṃ , bhikkhave… viññāṇassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo viññāṇassa assādo tadajjhagamaṃ. Yāvatā viññāṇassa assādo paññāya me so sudiṭṭho. Viññāṇassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo viññāṇassa ādīnavo tadajjhagamaṃ. Yāvatā viññāṇassa ādīnavo paññāya me so sudiṭṭho. Viññāṇassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ viññāṇassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā viññāṇassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ. Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… abbhaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti ; ayamantimā jāti; natthi dāni punabbhavo’’’ti. Chaṭṭhaṃ.
沙瓦提因缘。「诸比库，什么存在时、取什么、执取什么而生起身见？」「尊者，我们的法以世尊为根本……。」「诸比库，色存在时、取色、执取色而生起身见；受、想、诸行、识存在时亦然。诸比库，色是常还是无常？」「无常，尊者。」……「因此……如此看见的多闻圣弟子于色厌离……再无后有。」
7. Tatiyaassādasuttaṃ7. 第三味经
§28
Sāvatthinidānaṃ. ‘‘No cedaṃ, bhikkhave, rūpassa assādo abhavissa nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṃ sārajjanti. No cedaṃ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṃ nibbindanti. No cedaṃ, bhikkhave, rūpassa nissaraṇaṃ abhavissa nayidaṃ sattā rūpasmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṃ, tasmā sattā rūpasmā nissaranti. No cedaṃ, bhikkhave, vedanāya…pe… no cedaṃ, bhikkhave, saññāya… no cedaṃ, bhikkhave, saṅkhārānaṃ nissaraṇaṃ abhavissa , nayidaṃ sattā saṅkhārehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi saṅkhārānaṃ nissaraṇaṃ, tasmā sattā saṅkhārehi nissaranti. No cedaṃ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṃ sārajjanti. No cedaṃ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṃ nibbindanti. No cedaṃ, bhikkhave, viññāṇassa nissaraṇaṃ abhavissa, nayidaṃ sattā viññāṇasmā nissareyyuṃ . Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṃ, tasmā sattā viññāṇasmā nissaranti.
沙瓦提因缘。「诸比库，什么存在时、取什么、执取什么而生起结、近取、住著之系缚？」「尊者，我们的法以世尊为根本……。」「诸比库，色存在时、取色、执取色而生起结、近取、住著之系缚；受、想、诸行、识存在时亦然。诸比库，色是常还是无常？」「无常，尊者。」……「因此……如此看见的多闻圣弟子于色厌离……再无后有。」
‘‘Yāvakīvañca, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu ; neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu; atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharanti’’. Sattamaṃ.
沙瓦提因缘。「诸比库，什么存在时、取什么、执取什么而生起结、近取、住著之系缚、贪著？」「尊者，我们的法以世尊为根本……。」「诸比库，色存在时、取色、执取色而生起结、近取、住著之系缚、贪著；受、想、诸行、识存在时亦然。诸比库，色是常还是无常？」「无常，尊者。」……「因此……如此看见的多闻圣弟子于色厌离……再无后有。」
8. Abhinandanasuttaṃ8. 欢喜经
§29
Sāvatthinidānaṃ . ‘‘Yo, bhikkhave, rūpaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo vedanaṃ abhinandati… yo saññaṃ abhinandati… yo saṅkhāre abhinandati… yo viññāṇaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo ca kho, bhikkhave, rūpaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo vedanaṃ nābhinandati… yo saññaṃ nābhinandati… yo saṅkhāre nābhinandati… yo viññāṇaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmī’’ti. Aṭṭhamaṃ.
沙瓦提因缘。「诸比库,凡欢喜色者,他即欢喜苦。凡欢喜苦者,我说他未从苦解脱。凡欢喜受者……凡欢喜想者……凡欢喜诸行者……凡欢喜识者,他即欢喜苦。凡欢喜苦者,我说他未从苦解脱。诸比库,凡不欢喜色者,他即不欢喜苦。凡不欢喜苦者,我说他已从苦解脱。凡不欢喜受者……凡不欢喜想者……凡不欢喜诸行者……凡不欢喜识者,他即不欢喜苦。凡不欢喜苦者,我说他已从苦解脱。」第八经。
9. Uppādasuttaṃ9. 生起经
§30
Sāvatthinidānaṃ. ‘‘Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo , dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo. Yo vedanāya…pe… yo saññāya…pe… yo saṅkhārānaṃ…pe… yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo. Yo vedanāya …pe… yo saññāya… yo saṅkhārānaṃ… yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo’’ti. Navamaṃ.
沙瓦提因缘。「诸比库,凡色之生起、住立、再生、显现,即是苦之生起、诸病之住立、老死之显现。凡受之……凡想之……凡诸行之……凡识之生起、住立、再生、显现,即是苦之生起、诸病之住立、老死之显现。诸比库,凡色之灭、止息、消失,即是苦之灭、诸病之止息、老死之消失。凡受之……凡想之……凡诸行之……凡识之灭、止息、消失,即是苦之灭、诸病之止息、老死之消失。」第九经。
10. Aghamūlasuttaṃ10. 苦根经
§31
Sāvatthinidānaṃ. ‘‘Aghañca, bhikkhave, desessāmi aghamūlañca. Taṃ suṇātha. Katamañca bhikkhave aghaṃ? Rūpaṃ, bhikkhave, aghaṃ, vedanā aghaṃ, saññā aghaṃ, saṅkhārā aghaṃ, viññāṇaṃ aghaṃ. Idaṃ vuccati, bhikkhave, aghaṃ. Katamañca, bhikkhave, aghamūlaṃ? Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī; seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ vuccati, bhikkhave, aghamūla’’nti. Dasamaṃ.
沙瓦提因缘。「诸比库,我将说苦恼与苦恼之根。你们听此。诸比库,什么是苦恼?诸比库,色是苦恼,受是苦恼,想是苦恼,诸行是苦恼,识是苦恼。诸比库,这称为苦恼。诸比库,什么是苦恼之根?即此渴爱,能引后有,与喜、贪俱行,于处处欢喜;即:欲爱、有爱、无有爱。诸比库,这称为苦恼之根。」第十经。
11. Pabhaṅgusuttaṃ11. 坏灭经
§32
Sāvatthinidānaṃ. ‘‘Pabhaṅguñca, bhikkhave, desessāmi appabhaṅguñca. Taṃ suṇātha. Kiñca, bhikkhave, pabhaṅgu, kiṃ appabhaṅgu? Rūpaṃ , bhikkhave, pabhaṅgu. Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. Vedanā pabhaṅgu. Yo tassā nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. Saññā pabhaṅgu… saṅkhārā pabhaṅgu. Yo tesaṃ nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. Viññāṇaṃ pabhaṅgu. Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgū’’ti. Ekādasamaṃ.
沙瓦提因缘。「诸比库,我将说可破坏与不可破坏。你们听此。诸比库,什么是可破坏,什么是不可破坏?诸比库,色是可破坏。凡其灭、止息、消失,此是不可破坏。受是可破坏。凡其灭、止息、消失,此是不可破坏。想是可破坏……诸行是可破坏。凡其等之灭、止息、消失,此是不可破坏。识是可破坏。凡其灭、止息、消失,此是不可破坏。」第十一经。
Bhāravaggo tatiyo. · 重担品第三
Tassuddānaṃ –
其摄颂——
Bhāraṃ pariññaṃ abhijānaṃ, chandarāgaṃ catutthakaṃ;
重担、遍知、了知,欲贪为第四;
Assādā ca tayo vuttā, abhinandanamaṭṭhamaṃ;
味说有三种,欢喜为第八;
Uppādaṃ aghamūlañca, ekādasamo pabhaṅgūti.
生起与苦恼根,第十一可破坏。
4. Natumhākaṃvaggo
4. 非你们所有品
1. Natumhākaṃsuttaṃ1. 非你们所应有经
§33
Sāvatthinidānaṃ . ‘‘Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Vedanā na tumhākaṃ, taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Saññā na tumhākaṃ… saṅkhārā na tumhākaṃ, te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati’’.
沙瓦提因缘。「诸比库!凡非你们所有的,你们应舍断它。舍断了它,将会为你们带来利益与安乐。诸比库!什么是非你们所有的呢?诸比库!色非你们所有,你们应舍断它。舍断了它,将会为你们带来利益与安乐。受非你们所有,你们应舍断它。舍断了它,将会为你们带来利益与安乐。想非你们所有……行非你们所有,你们应舍断它们。舍断了它们,将会为你们带来利益与安乐。识非你们所有,你们应舍断它。舍断了它,将会为你们带来利益与安乐。」
‘‘Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti. ‘‘Evameva kho, bhikkhave, rūpaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Vedanā na tumhākaṃ, taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Saññā na tumhākaṃ… saṅkhārā na tumhākaṃ… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī’’ti. Paṭhamaṃ.
「诸比库!譬如在此揭德林中的草、木、枝、叶,人们拿走、烧掉或随意处置,你们会这样想吗:『人们拿走我们、烧掉我们或随意处置我们』?」「不会的,世尊。」「那是什么原因呢?」「世尊!因为那不是我们的我,也不是我们的我所。」「诸比库!同样地,色非你们所有,你们应舍断它。舍断了它,将会为你们带来利益与安乐。受非你们所有,你们应舍断它。舍断了它,将会为你们带来利益与安乐。想非你们所有……行非你们所有……识非你们所有,你们应舍断它。舍断了它,将会为你们带来利益与安乐。」第一经。
2. Dutiyanatumhākaṃsuttaṃ2. 第二非你们所应有经
§34
Sāvatthinidānaṃ . ‘‘Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Vedanā na tumhākaṃ… saññā na tumhākaṃ… saṅkhārā na tumhākaṃ… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī’’ti. Dutiyaṃ.
沙瓦提因缘。「诸比库!凡非你们所有的,你们应舍断它。舍断了它,将会为你们带来利益与安乐。诸比库!什么是非你们所有的呢?诸比库!色非你们所有,你们应舍断它。舍断了它,将会为你们带来利益与安乐。受非你们所有……想非你们所有……行非你们所有……识非你们所有,你们应舍断它。舍断了它,将会为你们带来利益与安乐。诸比库!凡非你们所有的,你们应舍断它。舍断了它,将会为你们带来利益与安乐。」第二经。
3. Aññatarabhikkhusuttaṃ3. 某比库经
§35
Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu; yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho, appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, anuseti, tena saṅkhaṃ gacchati; yaṃ nānuseti, na tena saṅkhaṃ gacchatī’’ti. ‘‘Aññātaṃ, bhagavā; aññātaṃ, sugatā’’ti.
沙瓦提因缘。那时,某位比库去到世尊那里;到了之后,礼敬世尊,在一旁坐下。在一旁坐下的那位比库对世尊这样说:「世尊!请世尊为我简要地说法,我听闻世尊之法后,将独自远离、不放逸、热诚、自励而住。」「比库!凡随眠的,他就被它所计算;凡不随眠的,他就不被它所计算。」「已了知,世尊!已了知,善逝!」
‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ ce, bhante, anuseti tena saṅkhaṃ gacchati. Vedanaṃ ce anuseti tena saṅkhaṃ gacchati. Saññaṃ ce anuseti tena saṅkhaṃ gacchati. Saṅkhāre ce anuseti tena saṅkhaṃ gacchati. Viññāṇaṃ ce anuseti tena saṅkhaṃ gacchati. Rūpaṃ ce, bhante, nānuseti na tena saṅkhaṃ gacchati. Vedanaṃ ce… saññaṃ ce… saṅkhāre ce… viññāṇaṃ ce nānuseti na tena saṅkhaṃ gacchati. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「比库!你如何详细了知我简要所说的义理呢?」「世尊!如果色随眠,他就被它所计算。如果受随眠,他就被它所计算。如果想随眠,他就被它所计算。如果行随眠,他就被它所计算。如果识随眠,他就被它所计算。世尊!如果色不随眠,他就不被它所计算。如果受……如果想……如果行……如果识不随眠,他就不被它所计算。世尊!我是这样详细了知世尊简要所说的义理。」
‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ ce, bhikkhu, anuseti tena saṅkhaṃ gacchati. Vedanaṃ ce… saññaṃ ce… saṅkhāre ce… viññāṇaṃ ce anuseti tena saṅkhaṃ gacchati. Rūpaṃ ce, bhikkhu, nānuseti na tena saṅkhaṃ gacchati. Vedanaṃ ce… saññaṃ ce… saṅkhāre ce… viññāṇaṃ ce nānuseti na tena saṅkhaṃ gacchati. Imassa kho, bhikkhu, mayā saṃkhittena, bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti.
「善哉!善哉!比库!比库!你善于详细了知我简要所说的义理。比库!如果色随眠,他就被它所计算。如果受……如果想……如果行……如果识随眠,他就被它所计算。比库!如果色不随眠,他就不被它所计算。如果受……如果想……如果行……如果识不随眠,他就不被它所计算。比库!我简要所说的义理,应当这样详细地看待。」
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
那时,那位比库欢喜、随喜世尊所说,从座而起,礼敬世尊,作右绕后离去。
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.
那时,那位比库独自远离、不放逸、热诚、自励而住,不久即于现法中以自己的上智亲自作证、具足并住于那善男子们正确地从在家出家成为非家的无上梵行目标。他了知:「生已尽,梵行已立,应作已作,不再有此存在。」那位比库成为阿拉汉之一。第三经。
4. Dutiyaaññatarabhikkhusuttaṃ4. 第二某比库经
§36
Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante , bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Yaṃ nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchatī’’ti. ‘‘Aññātaṃ, bhagavā; aññātaṃ, sugatā’’ti.
沙瓦提因缘。那时,某位比库前往世尊处……坐于一旁的那位比库对世尊如此说:「尊者,请世尊为我简要地说法,我听闻世尊之法后,将独自远离、不放逸、热诚、自励而住。」「比库,凡随眠者即被度量;凡被度量者即由此而被计算。凡不随眠者即不被度量;凡不被度量者即不由此而被计算。」「已了知,世尊;已了知,善逝。」
‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ ce, bhante, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Vedanaṃ ce anuseti… saññaṃ ce anuseti… saṅkhāre ce anuseti… viññāṇaṃ ce anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Rūpaṃ ce, bhante, nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Vedanaṃ ce nānuseti… saññaṃ ce nānuseti… saṅkhāre ce nānuseti… viññāṇaṃ ce nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「比库,你如何详细了知我简要所说之义呢?」「尊者,若色随眠,即被度量;凡被度量者即由此而被计算。若受随眠……若想随眠……若行随眠……若识随眠,即被度量;凡被度量者即由此而被计算。尊者,若色不随眠,即不被度量;凡不被度量者即不由此而被计算。若受不随眠……若想不随眠……若行不随眠……若识不随眠,即不被度量;凡不被度量者即不由此而被计算。尊者,我如此详细了知世尊简要所说之义。」
‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ ce, bhikkhu, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Vedanaṃ ce, bhikkhu… saññaṃ ce, bhikkhu… saṅkhāre ce, bhikkhu… viññāṇaṃ ce, bhikkhu, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Rūpaṃ ce, bhikkhu, nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Vedanaṃ ce nānuseti… saññaṃ ce nānuseti… saṅkhāre ce nānuseti… viññāṇaṃ ce nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Catutthaṃ.
「善哉!善哉!比库!比库,你善于详细了知我简要所说之义。比库,若色随眠,即被度量;凡被度量者即由此而被计算。比库,若受……比库,若想……比库,若行……比库,若识随眠,即被度量;凡被度量者即由此而被计算。比库,若色不随眠,即不被度量;凡不被度量者即不由此而被计算。若受不随眠……若想不随眠……若行不随眠……若识不随眠,即不被度量;凡不被度量者即不由此而被计算。比库,我简要所说之义应如此详细地看待。」……那位比库成为阿拉汉之一。第四经。
5. Ānandasuttaṃ5. 阿难经
§37
Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –
沙瓦提因缘。那时,具寿阿难前往世尊处;抵达后与世尊互相问候。交换了友好、值得忆念的谈话后,坐于一旁。世尊对坐于一旁的具寿阿难如此说:
‘‘Sace taṃ, ānanda, evaṃ puccheyyuṃ – ‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti? Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti.
「阿难,若他们如此问你:『阿难贤友,哪些法的生起被了知,灭去被了知,住立者的变异被了知?』如此被问,阿难,你将如何回答?」「尊者,若他们如此问我:『阿难贤友,哪些法的生起被了知,灭去被了知,住立者的变异被了知?』尊者,如此被问,我将如此回答:『贤友,色的生起被了知,灭去被了知,住立者的变异被了知。受的……想的……行的……识的生起被了知,灭去被了知,住立者的变异被了知。贤友,这些法的生起被了知,灭去被了知,住立者的变异被了知。』尊者,如此被问,我将如此回答。」
‘‘Sādhu sādhu, ānanda! Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti. Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī’’ti. Pañcamaṃ.
「善哉!善哉!阿难!阿难,色的生起被了知,灭去被了知,住立者的变异被了知。受的……想的……行的……识的生起被了知,灭去被了知,住立者的变异被了知。阿难,这些法的生起被了知,灭去被了知,住立者的变异被了知。阿难,如此被问,你应如此回答。」第五经。
6. Dutiyaānandasuttaṃ6. 第二阿难经
§38
Sāvatthinidānaṃ . Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –
沙瓦提因缘。世尊对坐于一旁的具寿阿难如此说:
‘‘Sace taṃ, ānanda, evaṃ puccheyyuṃ – ‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha? Katamesaṃ dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati? Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti? Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha? Katamesaṃ dhammānaṃ uppādo paññāyissati , vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati ? Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘yaṃ kho, āvuso, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha. Yā vedanā atītā niruddhā vipariṇatā; tassā uppādo paññāyittha, vayo paññāyittha, ṭhitāya aññathattaṃ paññāyittha. Yā saññā… ye saṅkhārā atītā niruddhā vipariṇatā; tesaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha. Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha. Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha’’’.
「阿难,如果他们这样问你——『阿难贤友,哪些法的生被了知了,灭被了知了,住的变异被了知了?哪些法的生将被了知,灭将被了知,住的变异将被了知?哪些法的生被了知,灭被了知,住的变异被了知?』如此被问,阿难,你将如何回答?」「大德,如果他们这样问我——『阿难贤友,哪些法的生被了知了,灭被了知了,住的变异被了知了?哪些法的生将被了知,灭将被了知,住的变异将被了知?哪些法的生被了知,灭被了知,住的变异被了知?』大德,如此被问,我将这样回答——『贤友,凡过去的、已灭的、已变易的色,其生被了知了,其灭被了知了,其住的变异被了知了。凡过去的、已灭的、已变易的受,其生被了知了,其灭被了知了,其住的变异被了知了。凡想……凡过去的、已灭的、已变易的诸行,其生被了知了,其灭被了知了,其住的变异被了知了。凡过去的、已灭的、已变易的识,其生被了知了,其灭被了知了,其住的变异被了知了。贤友,这些法的生被了知了,灭被了知了,住的变异被了知了。』
‘‘Yaṃ kho, āvuso, rūpaṃ ajātaṃ apātubhūtaṃ; tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati. Yā vedanā ajātā apātubhūtā; tassā uppādo paññāyissati, vayo paññāyissati, ṭhitāya aññathattaṃ paññāyissati. Yā saññā…pe… ye saṅkhārā ajātā apātubhūtā; tesaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati. Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ; tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati. Imesaṃ kho, āvuso , dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
『贤友,凡未生的、未显现的色,其生将被了知,其灭将被了知,其住的变异将被了知。凡未生的、未显现的受,其生将被了知,其灭将被了知,其住的变异将被了知。凡想……凡未生的、未显现的诸行,其生将被了知,其灭将被了知,其住的变异将被了知。凡未生的、未显现的识,其生将被了知,其灭将被了知,其住的变异将被了知。贤友,这些法的生将被了知,灭将被了知,住的变异将被了知。』
‘‘Yaṃ kho, āvuso, rūpaṃ jātaṃ pātubhūtaṃ; tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Yā vedanā jātā pātubhūtā…pe… yā saññā… ye saṅkhārā jātā pātubhūtā; tesaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyya’’nti.
『贤友,凡已生的、已显现的色,其生被了知,其灭被了知,其住的变异被了知。凡已生的、已显现的受……凡想……凡已生的、已显现的诸行,其生被了知,其灭被了知,其住的变异被了知。凡已生的、已显现的识,其生被了知,其灭被了知,其住的变异被了知。贤友,这些法的生被了知,灭被了知,住的变异被了知。』大德,如此被问,我将这样回答。」
‘‘Sādhu , sādhu, ānanda! Yaṃ kho, ānanda, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha. Yā vedanā … yā saññā… ye saṅkhārā… yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha. Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
「善哉,善哉,阿难!阿难,凡过去的、已灭的、已变易的色,其生被了知了,其灭被了知了,其住的变异被了知了。凡受……凡想……凡诸行……凡过去的、已灭的、已变易的识,其生被了知了,其灭被了知了,其住的变异被了知了。阿难,这些法的生被了知了,灭被了知了,住的变异被了知了。
‘‘Yaṃ kho, ānanda, rūpaṃ ajātaṃ apātubhūtaṃ; tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati. Yā vedanā… yā saññā… ye saṅkhārā… yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ; tassa uppādo paññāyissati , vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati. Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
阿难,凡未生的、未显现的色,其生将被了知,其灭将被了知,其住的变异将被了知。凡受……凡想……凡诸行……凡未生的、未显现的识,其生将被了知,其灭将被了知,其住的变异将被了知。阿难,这些法的生将被了知,灭将被了知,住的变异将被了知。
‘‘Yaṃ kho, ānanda, rūpaṃ jātaṃ pātubhūtaṃ; tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Yā vedanā jātā pātubhūtā… yā saññā… ye saṅkhārā… yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ; tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti. Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī’’ti. Chaṭṭhaṃ.
阿难,凡已生的、已显现的色,其生被了知,其灭被了知,其住的变异被了知。凡已生的、已显现的受……凡想……凡诸行……凡已生的、已显现的识,其生被了知,其灭被了知,其住的变异被了知。阿难,这些法的生被了知,灭被了知,住的变异被了知。阿难,如此被问,你应这样回答。」第六经。
7. Anudhammasuttaṃ7. 随法经
§39
Sāvatthinidānaṃ . ‘‘Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe nibbidābahulo vihareyya, vedanāya nibbidābahulo vihareyya, saññā nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya. Yo rūpe nibbidābahulo viharanto, vedanāya… saññāya… saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti, so rūpaṃ parijānaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanā , parimuccati saññāya , parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī’’ti. Sattamaṃ.
沙瓦提因缘。「诸比库,随法而行的比库,这是随法:他应多住于对色的厌离,应多住于对受的厌离,应多住于对想的厌离,应多住于对诸行的厌离,应多住于对识的厌离。凡多住于对色的厌离者,对受……对想……多住于对诸行的厌离者,多住于对识的厌离者,他遍知色,遍知受……遍知想……遍知诸行……遍知识,他遍知色,遍知受……遍知想……遍知诸行……遍知识者,从色解脱,从受解脱,从想解脱,从诸行解脱,从识解脱,从生、老、死、愁、悲、苦、忧、恼解脱,我说他从苦解脱。」第七经。
8. Dutiyaanudhammasuttaṃ8. 第二随法经
§40
Sāvatthinidānaṃ. ‘‘Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe aniccānupassī vihareyya…pe… parimuccati dukkhasmāti vadāmī’’ti. Aṭṭhamaṃ.
沙瓦提因缘。「诸比库,随法而行的比库,这是随法:他应住于随观色为无常……我说他从苦解脱。」第八经。
9. Tatiyaanudhammasuttaṃ9. 第三随法经
§41
Sāvatthinidānaṃ. ‘‘Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe dukkhānupassī vihareyya…pe… parimuccati dukkhasmāti vadāmī’’ti. Navamaṃ.
沙瓦提因缘。「诸比库!随法而行的比库,此为随法:即他应住于随观色为苦……(中略)……我说他从苦解脱。」第九。
10. Catutthaanudhammasuttaṃ10. 第四随法经
§42
Sāvatthinidānaṃ . ‘‘Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe anattānupassī vihareyya, vedanāya… saññāya… saṅkhāresu… viññāṇe anattānupassī vihareyya. Yo rūpe anattānupassī viharanto…pe… rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti, so rūpaṃ parijānaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī’’ti. Dasamaṃ.
沙瓦提因缘。「诸比库!随法而行的比库,此为随法:即他应住于随观色为无我,随观受……随观想……随观诸行……随观识为无我。住于随观色为无我者……(中略)……遍知色,遍知受……遍知想……遍知诸行……遍知识,遍知色者,遍知受……遍知想……遍知诸行……遍知识者,他从色解脱,从受解脱,从想解脱,从诸行解脱,从识解脱,从生、老死、愁、悲、苦、忧、恼解脱,我说他从苦解脱。」第十。
Natumhākaṃvaggo catuttho. · 非你们所应有品第四
Tassuddānaṃ –
其摄颂——
Natumhākena dve vuttā, bhikkhūhi apare duve;
非你们的二说,诸比库另二;
Ānandena ca dve vuttā, anudhammehi dve dukāti.
阿难陀二说,随法二对。
5. Attadīpavaggo
5. 以自己为岛品
1. Attadīpasuttaṃ1. 以自己为岛经
§43
Sāvatthinidānaṃ . ‘‘Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Attadīpānaṃ, bhikkhave, viharataṃ attasaraṇānaṃ anaññasaraṇānaṃ, dhammadīpānaṃ dhammasaraṇānaṃ anaññasaraṇānaṃ yoni upaparikkhitabbā. Kiṃjātikā sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā’’ti?
沙瓦提因缘。「诸比库!你们应以自己为岛而住,以自己为归依、不以他为归依,以法为岛、以法为归依、不以他为归依。诸比库!以自己为岛而住者、以自己为归依、不以他为归依者,以法为岛者、以法为归依、不以他为归依者,应当审察根源:愁、悲、苦、忧、恼是什么所生?是什么所起?」
‘‘Kiṃjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā ca hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati, aññathā ca hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Saññaṃ attato samanupassati… saṅkhāre attato samanupassati… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā ca hoti . Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
「诸比库!愁、悲、苦、忧、恼是什么所生?是什么所起?诸比库!于此,未受教导的凡夫,不见诸圣者,不熟练圣法,未受圣法调御,不见诸善人,不熟练善人法,未受善人法调御,他随观色为我,或随观我为有色,或随观色在我中,或随观我在色中。他的那个色变易、变异。由于色的变易、变异,愁、悲、苦、忧、恼在他心中生起。他随观受为我,或随观我为有受,或随观受在我中,或随观我在受中。他的那个受变易、变异。由于受的变易、变异,愁、悲、苦、忧、恼在他心中生起。他随观想为我……随观诸行为我……随观识为我,或随观我为有识,或随观识在我中,或随观我在识中。他的那个识变易、变异。由于识的变易、变异,愁、悲、苦、忧、恼在他心中生起。
‘‘Rūpassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ , pubbe ceva rūpaṃ etarahi ca sabbaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammanti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. Vedanāya tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammāti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. Saññāya… saṅkhārānaṃ tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammāti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. Viññāṇassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, pubbe ceva viññāṇaṃ etarahi ca sabbaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammanti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī’’ti. Paṭhamaṃ.
「诸比库!确实,了知色的无常性、变易、离贪、灭,以前的色与现在的一切色都是无常、苦、变易法,如此以正慧如实见者,他的愁、悲、苦、忧、恼被舍断。由于舍断它们,他不恐惧,无恐惧而住于乐,住于乐的比库被称为『就那部分已涅槃者』。诸比库!确实,了知受的无常性、变易、离贪、灭,以前的受与现在的一切受都是无常、苦、变易法,如此以正慧如实见者,他的愁、悲、苦、忧、恼被舍断。由于舍断它们,他不恐惧,无恐惧而住于乐,住于乐的比库被称为『就那部分已涅槃者』。想……诸比库!确实,了知诸行的无常性、变易、离贪、灭,以前的诸行与现在的一切诸行都是无常、苦、变易法,如此以正慧如实见者,他的愁、悲、苦、忧、恼被舍断。由于舍断它们,他不恐惧,无恐惧而住于乐,住于乐的比库被称为『就那部分已涅槃者』。诸比库!确实,了知识的无常性、变易、离贪、灭,以前的识与现在的一切识都是无常、苦、变易法,如此以正慧如实见者,他的愁、悲、苦、忧、恼被舍断。由于舍断它们,他不恐惧,无恐惧而住于乐,住于乐的比库被称为『就那部分已涅槃者』。」第一
2. Paṭipadāsuttaṃ2. 道迹经
§44
Sāvatthinidānaṃ. ‘‘Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṃ desessāmi, sakkāyanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha. Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti. Iti hidaṃ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti. Ayamevettha attho’’.
沙瓦提因缘。「诸比库!我将为你们教导导向有身集起之道与导向有身灭尽之道。你们要听!诸比库!什么是导向有身集起之道?诸比库!在此,未受教导的凡夫,不见诸圣者,不熟练圣法,未受圣法调御,不见诸善人,不熟练善人法,未受善人法调御,他随观色为我,或我拥有色;或色在我中,或我在色中。受为我……想……诸行……他随观识为我,或我拥有识;或识在我中,或我在识中。诸比库!这被称为『导向有身集起之道,导向有身集起之道』。诸比库!如此,这被称为『导向苦集起之随观』。这就是这里的意义。」
‘‘Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ attato… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti. Iti hidaṃ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti. Ayamevettha attho’’ti. Dutiyaṃ.
「诸比库!什么是导向有身灭尽之道?诸比库!在此,已受教导的圣弟子,见诸圣者,熟练圣法,善受圣法调御,见诸善人,熟练善人法,善受善人法调御,他不随观色为我,不随观我拥有色;不随观色在我中,不随观我在色中。不随观受为我……不随观想……不随观诸行……他不随观识为我,不随观我拥有识;不随观识在我中,不随观我在识中。诸比库!这被称为『导向有身灭尽之道,导向有身灭尽之道』。诸比库!如此,这被称为『导向苦灭尽之随观』。这就是这里的意义。」第二
3. Aniccasuttaṃ3. 无常经
§45
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ ; yaṃ dukkhaṃ tadanattā ; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi. Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi, vedanādhātuyā…pe… saññādhātuyā… saṅkhāradhātuyā… viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ . Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Tatiyaṃ.
沙瓦提因缘。「诸比库!色是无常的。凡无常者即是苦;凡苦者即是无我;凡无我者,那个『这不是我的,这我不是,这不是我的我』,应以正慧如实见这个。以正慧如实见这个者,心离贪、解脱,不执取诸漏而解脱。受是无常的……想……诸行……识是无常的。凡无常者即是苦;凡苦者即是无我;凡无我者,那个『这不是我的,这我不是,这不是我的我』,应以正慧如实见这个。以正慧如实见这个者,心离贪、解脱,不执取诸漏而解脱。诸比库!如果比库的心对色界离贪、解脱,不执取诸漏而解脱,对受界……对想界……对行界……诸比库!如果比库的心对识界离贪、解脱,不执取诸漏而解脱。由于解脱而住立。由于住立而知足。由于知足而不恐惧。无恐惧而自己般涅槃。他了知『生已尽,梵行已立,应作已作,不再有此存在』。」第三
4. Dutiyaaniccasuttaṃ4. 第二无常经
§46
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā aniccā… saññā aniccā… saṅkhārā aniccā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.
沙瓦提因缘。「诸比库!色是无常的。凡无常者即是苦;凡苦者即是无我;凡无我者,那个『这不是我的,这我不是,这不是我的我』,应以正慧如实见这个。受是无常的……想是无常的……诸行是无常的……识是无常的。凡无常者即是苦;凡苦者即是无我;凡无我者,那个『这不是我的,这我不是,这不是我的我』,应以正慧如实见这个。」
‘‘Evametaṃ yathābhūtaṃ sammappaññāya passato pubbantānudiṭṭhiyo na honti. Pubbantānudiṭṭhīnaṃ asati, aparantānudiṭṭhiyo na honti. Aparantānudiṭṭhīnaṃ asati, thāmaso parāmāso na hoti. Thāmase parāmāse asati rūpasmiṃ… vedanāya … saññāya… saṅkhāresu… viññāṇasmiṃ cittaṃ virajjati vimuccati anupādāya āsavehi. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Catutthaṃ.
「以正慧如实见这个者,关于过去边的诸见不存在。当关于过去边的诸见不存在时,关于未来边的诸见不存在。当关于未来边的诸见不存在时,坚固的执取不存在。当坚固的执取不存在时,心对色……对受……对想……对诸行……对识离贪、解脱,不执取诸漏而解脱。由于解脱而住立。由于住立而知足。由于知足而不恐惧。无恐惧而自己般涅槃。他了知『生已尽,梵行已立,应作已作,不再有此存在』。」第四
5. Samanupassanāsuttaṃ5. 随观经
§47
Sāvatthinidānaṃ. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ attānaṃ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṃ vā aññataraṃ. Katame pañca? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ’’.
沙瓦提因缘。「诸比库!凡任何沙门或婆罗门随观种种我者,他们全都随观五取蕴,或随观这些中的某一个。哪五个?诸比库!在此,未受教导的凡夫,不见诸圣者,不熟练圣法,未受圣法调御,不见诸善人,不熟练善人法,未受善人法调御,他随观色为我,或我拥有色;或色在我中,或我在色中。受……想……诸行……他随观识为我,或我拥有识;或识在我中,或我在识中。」
‘‘Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṃ hoti. ‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṃ indriyānaṃ avakkanti hoti – cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa. Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu. Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti; ‘ayamahamasmī’tipissa hoti; ‘bhavissa’ntipissa hoti; ‘na bhavissa’ntipissa hoti; ‘rūpī bhavissa’ntipissa hoti; ‘arūpī bhavissa’ntipissa hoti; ‘saññī bhavissa’ntipissa hoti; ‘asaññī bhavissa’ntipissa hoti; ‘nevasaññīnāsaññī bhavissa’ntipissa hoti’’.
「如此,这个随观与『我是』对他来说未离去。诸比库!然而,当『我是』未离去时,五根的现前存在——眼根、耳根、鼻根、舌根、身根。诸比库!有意,有诸法,有无明界。诸比库!未受教导的凡夫被无明触所生之所受触及时,他有『我是』;他有『我是这个』;他有『我将存在』;他有『我将不存在』;他有『我将有色』;他有『我将无色』;他有『我将有想』;他有『我将无想』;他有『我将非想非非想』。」
‘‘Tiṭṭhanteva kho , bhikkhave, tattheva pañcindriyāni. Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti; ‘ayamahamasmī’tipissa na hoti; ‘bhavissa’nti… ‘na bhavissa’nti… rūpī… arūpī … saññī… asaññī… ‘nevasaññīnāsaññī bhavissa’ntipissa na hotī’’ti. Pañcamaṃ.
「诸比库!五根确实仍然存在于那里。然而在此,多闻圣弟子的无明被舍断,明生起。由于他的无明离去、明生起,他不会有『我是』,他不会有『我是这个』,他不会有『我将有』,他不会有『我将不有』,他不会有『有色』,他不会有『无色』,他不会有『有想』,他不会有『无想』,他不会有『我将非想非非想』。」第五经。
6. Khandhasuttaṃ6. 蕴经
§48
Sāvatthinidānaṃ. ‘‘Pañca, bhikkhave, khandhe desessāmi , pañcupādānakkhandhe ca. Taṃ suṇātha. Katame ca, bhikkhave, pañcakkhandhā? Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā…pe… ayaṃ vuccati saṅkhārakkhandho. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho. Ime vuccanti, bhikkhave, pañcakkhandhā’’.
沙瓦提因缘。「诸比库!我将教导五蕴与五取蕴。你们要谛听。诸比库!什么是五蕴?诸比库!凡任何色,过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,这称为色蕴。凡任何受……凡任何想……凡任何诸行,过去、未来、现在,或内、或外,或粗、或细……这称为行蕴。凡任何识,过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,这称为识蕴。诸比库!这些称为五蕴。」
‘‘Katame ca, bhikkhave, pañcupādānakkhandhā? Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati rūpupādānakkhandho. Yā kāci vedanā…pe… yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati vedanupādānakkhandho. Yā kāci saññā…pe… yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati saññupādānakkhandho. Ye keci saṅkhārā…pe… sāsavā upādāniyā, ayaṃ vuccati saṅkhārupādānakkhandho. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, pañcupādānakkhandhā’’ti. Chaṭṭhaṃ.
「诸比库!什么是五取蕴?诸比库!凡任何色,过去、未来、现在……或远、或近,有漏、可取,这称为色取蕴。凡任何受……或远、或近,有漏、可取,这称为受取蕴。凡任何想……或远、或近,有漏、可取,这称为想取蕴。凡任何诸行……有漏、可取,这称为行取蕴。凡任何识,过去、未来、现在……或远、或近,有漏、可取,这称为识取蕴。诸比库!这些称为五取蕴。」第六经。
7. Soṇasuttaṃ7. 索那经
§49
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami …pe… ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca –
如是我闻——一时,世尊住在王舍城竹林栗鼠庇护所。那时,索那居士子前往世尊处……坐在一边后,世尊对坐在一边的索那居士子如此说——
‘‘Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccāya saññāya… aniccehi saṅkhārehi dukkhehi vipariṇāmadhammehi ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā?
「索那!凡任何沙门或婆罗门,以无常的、苦的、变易法的色随观『我较胜』,或随观『我相等』,或随观『我较劣』,这除了如实不见之外还有什么?以无常的、苦的、变易法的受随观『我较胜』,或随观『我相等』,或随观『我较劣』,这除了如实不见之外还有什么?以无常的想……以无常的、苦的、变易法的诸行随观『我较胜』,或随观『我相等』,或随观『我较劣』,这除了如实不见之外还有什么?以无常的、苦的、变易法的识随观『我较胜』,或随观『我相等』,或随观『我较劣』,这除了如实不见之外还有什么?」
‘‘Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti ; ‘sadisohamasmī’tipi na samanupassanti ; ‘hīnohamasmī’tipi na samanupassanti; kimaññatra yathābhūtassa dassanā? Aniccāya vedanāya… aniccāya saññāya… aniccehi saṅkhārehi… aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti; ‘sadisohamasmī’tipi na samanupassanti; ‘hīnohamasmī’tipi na samanupassanti; kimaññatra yathābhūtassa dassanā?
「索那!凡任何沙门或婆罗门,以无常的、苦的、变易法的色既不随观『我较胜』,也不随观『我相等』,也不随观『我较劣』,这除了如实见之外还有什么?以无常的受……以无常的想……以无常的诸行……以无常的、苦的、变易法的识既不随观『我较胜』,也不随观『我相等』,也不随观『我较劣』,这除了如实见之外还有什么?」
‘‘Taṃ kiṃ maññasi, soṇa, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’… ‘‘saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’.
「索那!你认为如何?色是常的还是无常的?」「无常的,尊者。」「凡无常的,是苦的还是乐的?」「苦的,尊者。」「凡无常的、苦的、变易法的,适合被随观为『这是我的,这我是,这是我的我』吗?」「确实不适合,尊者。」「受是常的还是无常的?」「无常的,尊者。」……「想……行……识是常的还是无常的?」「无常的,尊者。」「凡无常的,是苦的还是乐的?」「苦的,尊者。」「凡无常的、苦的、变易法的,适合被随观为『这是我的,这我是,这是我的我』吗?」「确实不适合,尊者。」
‘‘Tasmātiha , soṇa, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
「索那!因此,在此,凡任何色,过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切色应以正慧如实见为『这不是我的,这我不是,这不是我的我』。」
‘‘Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
「任何受……任何想……任何诸行……任何识,无论过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切识应以正慧如实见为:『这不是我的,这我不是,这不是我的我。』」
‘‘Evaṃ passaṃ, soṇa, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.
「索那,如此见者,多闻圣弟子于色亦厌离,于受亦厌离,于想亦厌离,于诸行亦厌离,于识亦厌离。厌离者则离染,由离染而解脱。于解脱则有『已解脱』之智。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』」第七经。
8. Dutiyasoṇasuttaṃ8. 第二索那经
§50
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca –
如是我闻:一时,世尊住在王舍城竹林栗鼠养饵所。时,索那居士子前往世尊处;抵达后,礼敬世尊,坐于一旁。世尊对坐于一旁的索那居士子如此说:
‘‘Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ nappajānanti, rūpasamudayaṃ nappajānanti, rūpanirodhaṃ nappajānanti, rūpanirodhagāminiṃ paṭipadaṃ nappajānanti; vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti; saññaṃ nappajānanti…pe… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti; viññāṇaṃ nappajānanti, viññāṇasamudayaṃ nappajānanti, viññāṇanirodhaṃ nappajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānanti. Na me te, soṇa, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
「索那,凡任何沙门或婆罗门不了知色,不了知色集,不了知色灭,不了知导向色灭之道;不了知受,不了知受集,不了知受灭,不了知导向受灭之道;不了知想……不了知诸行,不了知行集,不了知行灭,不了知导向行灭之道;不了知识,不了知识集,不了知识灭,不了知导向识灭之道。索那,对我而言,这些沙门或婆罗门既不被认为是沙门中的沙门,也不被认为是婆罗门中的婆罗门,而且那些具寿者也不能于现法自己以证智作证、具足沙门义或婆罗门义而住。」
‘‘Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ pajānanti , rūpasamudayaṃ pajānanti, rūpanirodhaṃ pajānanti, rūpanirodhagāminiṃ paṭipadaṃ pajānanti; vedanaṃ pajānanti…pe… saññaṃ pajānanti… saṅkhāre pajānanti… viññāṇaṃ pajānanti, viññāṇasamudayaṃ pajānanti, viññāṇanirodhaṃ pajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānanti. Te ca kho me, soṇa, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Aṭṭhamaṃ.
「索那,凡任何沙门或婆罗门了知色,了知色集,了知色灭,了知导向色灭之道;了知受……了知想……了知诸行……了知识,了知识集,了知识灭,了知导向识灭之道。索那,对我而言,这些沙门或婆罗门既被认为是沙门中的沙门,也被认为是婆罗门中的婆罗门,而且那些具寿者也能于现法自己以证智作证、具足沙门义与婆罗门义而住。」第八经。
9. Nandikkhayasuttaṃ9. 欢喜灭尽经
§51
Sāvatthinidānaṃ. ‘‘Aniccaññeva, bhikkhave, bhikkhu rūpaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Aniccaññeva, bhikkhave, bhikkhu vedanaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Anicceyeva, bhikkhave, bhikkhu saññaṃ aniccanti passati…pe… anicceyeva bhikkhave, bhikkhu saṅkhāre aniccāti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Aniccaññeva, bhikkhave, bhikkhu viññāṇaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī’’ti. Navamaṃ.
沙瓦提因缘。「诸比库,比库见无常的色为无常。这是他的正见。正见者则厌离。由喜尽则贪尽,由贪尽则喜尽。由喜贪尽,心被称为解脱、善解脱。诸比库,比库见无常的受为无常。这是他的正见。正见者则厌离。由喜尽则贪尽,由贪尽则喜尽。由喜贪尽,心被称为解脱、善解脱。诸比库,比库见无常的想为无常……诸比库,比库见无常的诸行为无常。这是他的正见。正见者则厌离。由喜尽则贪尽,由贪尽则喜尽。由喜贪尽,心被称为解脱、善解脱。诸比库,比库见无常的识为无常。这是他的正见。正见者则厌离。由喜尽则贪尽,由贪尽则喜尽。由喜贪尽,心被称为解脱、善解脱。」第九经。
10. Dutiyanandikkhayasuttaṃ10. 第二欢喜灭尽经
§52
Sāvatthinidānaṃ . ‘‘Rūpaṃ , bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṃ samanupassatha. Rūpaṃ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpasmiṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Vedanaṃ, bhikkhave, yoniso manasi karotha, vedanāniccatañca yathābhūtaṃ samanupassatha. Vedanaṃ, bhikkhave, bhikkhu yoniso manasi karonto, vedanāniccatañca yathābhūtaṃ samanupassanto vedanāya nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Saññaṃ bhikkhave… saṅkhāre, bhikkhave, yoniso manasi karotha, saṅkhārāniccatañca yathābhūtaṃ samanupassatha. Saṅkhāre, bhikkhave , bhikkhu yoniso manasi karonto, saṅkhārāniccataṃ yathābhūtaṃ samanupassanto saṅkhāresu nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Viññāṇaṃ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṃ samanupassatha. Viññāṇaṃ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṃ samanupassanto viññāṇasmiṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī’’ti. Dasamaṃ.
沙瓦提因缘。「诸比库,应如理作意色,应如实随观色无常性。诸比库,比库如理作意色,如实随观色无常性者,于色厌离。由喜尽则贪尽,由贪尽则喜尽。由喜贪尽,心被称为解脱、善解脱。诸比库,应如理作意受,应如实随观受无常性。诸比库,比库如理作意受,如实随观受无常性者,于受厌离。由喜尽则贪尽,由贪尽则喜尽。由喜贪尽,心被称为解脱、善解脱。诸比库,想……诸比库,应如理作意诸行,应如实随观行无常性。诸比库,比库如理作意诸行,如实随观行无常性者,于诸行厌离。由喜尽则贪尽,由贪尽则喜尽。由喜贪尽,心被称为解脱、善解脱。诸比库,应如理作意识,应如实随观识无常性。诸比库,比库如理作意识,如实随观识无常性者,于识厌离。由喜尽则贪尽,由贪尽则喜尽。由喜贪尽,心被称为解脱、善解脱。」第十经。
Attadīpavaggo pañcamo. · 以自己为岛品第五
Tassuddānaṃ –
其摄颂:
Attadīpā paṭipadā, dve ca honti aniccatā;
以自为洲之道,以及二种无常;
Samanupassanā khandhā, dve soṇā dve nandikkhayena cāti.
随观诸蕴,二个索那,以及二个以喜尽。
Mūlapaṇṇāsako samatto. · 根本五十完
Tassa mūlapaṇṇāsakassa vagguddānaṃ –
其根本五十之品目颂──
Nakulapitā anicco ca, bhāro natumhākena ca;
那拘喇父、无常,以及重担、非你们所有;
Attadīpena paññāso, paṭhamo tena pavuccatīti.
以自为洲之五十,称为第一。
6. Upayavaggo
6. 执取品
1. Upayasuttaṃ1. 执取经
§53
Sāvatthinidānaṃ . ‘‘Upayo , bhikkhave, avimutto, anupayo vimutto. Rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā…pe… saññupayaṃ vā…pe… saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya’’.
沙瓦提因缘。「诸比库,有执取者不解脱,无执取者解脱。诸比库,若识住立时,以色为执取而住立,以色为所缘、以色为立足处、以喜为灌溉,它会达到增长、增广、增大。或者以受为执取……或者以想为执取……或者诸比库,若识住立时,以行为执取而住立,以行为所缘、以行为立足处、以喜为灌溉,它会达到增长、增广、增大。」
‘‘Yo, bhikkhave, evaṃ vadeyya – ‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.
「诸比库,若有人这样说:『我将施设离色、离受、离想、离行之识的来、去、死、生、增长、增广、增大』,这是须跋的。」
‘‘Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Vedanādhātuyā ce, bhikkhave… saññādhātuyā ce bhikkhave… saṅkhāradhātuyā ce bhikkhave… viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhaccavimuttaṃ . Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.
「诸比库!若比库已断除对色界的贪,由于贪的断除,识的所缘被切断,识无立足处。诸比库!若对受界……诸比库!若对想界……诸比库!若对行界……诸比库!若比库已断除对识界的贪,由于贪的断除,识的所缘被切断,识无立足处。该无立足处的识不增长,由于不造作而解脱。由于解脱而稳固。由于稳固而满足。由于满足而不战栗。不战栗者,他自己般涅槃。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』」第一经。
2. Bījasuttaṃ2. 种子经
§54
Sāvatthinidānaṃ . ‘‘Pañcimāni, bhikkhave, bījajātāni. Katamāni pañca? Mūlabījaṃ, khandhabījaṃ, aggabījaṃ, phalubījaṃ, bījabījaññeva pañcamaṃ. Imāni cassu, bhikkhave , pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni sukhasayitāni, pathavī ca nāssa, āpo ca nāssa; api numāni , bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyu’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni…pe… sukhasayitāni, pathavī ca assa, āpo ca assa; api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Seyyathāpi, bhikkhave, pathavīdhātu, evaṃ catasso viññāṇaṭṭhitiyo daṭṭhabbā. Seyyathāpi, bhikkhave, āpodhātu, evaṃ nandirāgo daṭṭhabbo. Seyyathāpi, bhikkhave, pañca bījajātāni, evaṃ viññāṇaṃ sāhāraṃ daṭṭhabbaṃ’’.
沙瓦提因缘。「诸比库!有此等五种种子类。哪五种?根种子、茎种子、节种子、自落种子、种子种子为第五。诸比库!若此等五种种子类完整、未腐坏、未被风热所损、有种性、善藏,但无地,也无水;诸比库!此等五种种子类能达到增长、生长、广大吗?」「不能,世尊!」「诸比库!若此等五种种子类完整……善藏,有地,也有水;诸比库!此等五种种子类能达到增长、生长、广大吗?」「是的,世尊!」「诸比库!犹如地界,应如是见四识住。诸比库!犹如水界,应如是见喜贪。诸比库!犹如五种种子类,应如是见有食的识。」
‘‘Rūpupayaṃ , bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya , rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya…pe… saññupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya…pe… saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
「诸比库!依止于色的识若住立,它会住立,以色为所缘,以色为立足处,以喜为灌溉,达到增长、生长、广大。诸比库!或依止于受的识若住立,它会住立……诸比库!或依止于想的识若住立,它会住立……诸比库!或依止于行的识若住立,它会住立,以行为所缘,以行为立足处,以喜为灌溉,达到增长、生长、广大。
‘‘Yo, bhikkhave, evaṃ vadeyya – ‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.
「诸比库!若有人如此说:『我将施设离色、离受、离想、离行的识之来、去、死、生、增长、生长、广大。』这是须跋的。
‘‘Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Vedanādhātuyā ce… saññādhātuyā ce… saṅkhāradhātuyā ce… viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhaccavimuttaṃ. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dutiyaṃ.
「诸比库!若比库已断除对色界的贪,由于贪的断除,识的所缘被切断,识无立足处。若对受界……若对想界……若对行界……诸比库!若比库已断除对识界的贪,由于贪的断除,识的所缘被切断,识无立足处。该无立足处的识不增长,由于不造作而解脱。由于解脱而稳固。由于稳固而满足。由于满足而不战栗。不战栗者,他自己般涅槃。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』」第二经。
3. Udānasuttaṃ3. 自说经
§55
Sāvatthinidānaṃ . Tatra kho bhagavā udānaṃ udānesi – ‘‘‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī’’ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘yathā kathaṃ pana, bhante, ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī’’ti?
沙瓦提因缘。于此,世尊说此优陀那:「『我将不有,它将不是我的;我将不存在,它将不是我的。』如此胜解的比库会断除下分结。」如是所说时,某位比库对世尊如此说:「世尊!然而如何『我将不有,它将不是我的;我将不存在,它将不是我的。』如此胜解的比库会断除下分结呢?」
‘‘Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
「比库!于此,未受教导的凡夫,不见诸圣者……未受善人法的训练,随观色为我,或随观我拥有色;或随观我中有色,或随观色中有我。受……想……行……随观识为我,或随观我拥有识;或随观我中有识,或随观识中有我。
‘‘So aniccaṃ rūpaṃ ‘aniccaṃ rūpa’nti yathābhūtaṃ nappajānāti, aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti, aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti, anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti, aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.
「他不如实了知无常的色为『色是无常的』,不如实了知无常的受为『受是无常的』,不如实了知无常的想为『想是无常的』,不如实了知无常的诸行为『诸行是无常的』,不如实了知无常的识为『识是无常的』。
‘‘Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpa’nti yathābhūtaṃ nappajānāti, dukkhaṃ vedanaṃ… dukkhaṃ saññaṃ… dukkhe saṅkhāre… dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.
「他不如实了知苦的色为『色是苦』,不如实了知苦的受……苦的想……苦的诸行……不如实了知苦的识为『识是苦』。
‘‘Anattaṃ rūpaṃ ‘anattā rūpa’nti yathābhūtaṃ nappajānāti, anattaṃ vedanaṃ ‘anattā vedanā’ti yathābhūtaṃ nappajānāti, anattaṃ saññaṃ ‘anattā saññā’ti yathābhūtaṃ nappajānāti, anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṃ nappajānāti, anattaṃ viññāṇaṃ ‘anattā viññāṇa’nti yathābhūtaṃ nappajānāti.
「他不如实了知无我的色为『色是无我』,不如实了知无我的受为『受是无我』,不如实了知无我的想为『想是无我』,不如实了知无我的诸行为『诸行是无我』,不如实了知无我的识为『识是无我』。
‘‘Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpa’nti yathābhūtaṃ nappajānāti, saṅkhataṃ vedanaṃ… saṅkhataṃ saññaṃ… saṅkhate saṅkhāre… saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇa’nti yathābhūtaṃ nappajānāti. Rūpaṃ vibhavissatīti yathābhūtaṃ nappajānāti. Vedanā vibhavissati… saññā vibhavissati… saṅkhārā vibhavissanti… viññāṇaṃ vibhavissatīti yathābhūtaṃ nappajānāti.
「他不如实了知有为的色为『色是有为』,不如实了知有为的受……有为的想……有为的诸行……不如实了知有为的识为『识是有为』。他不如实了知色将坏灭。他不如实了知受将坏灭……想将坏灭……诸行将坏灭……识将坏灭。
‘‘Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati…pe… na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati.
「然而,比库,多闻的圣弟子,见诸圣者,善巧圣法,善受圣法训练,见诸善人,善巧善人法,善受善人法训练,他不随观色为我……不随观受……不随观想……不随观诸行……不随观识为我。
‘‘So aniccaṃ rūpaṃ ‘aniccaṃ rūpa’nti yathābhūtaṃ pajānāti. Aniccaṃ vedanaṃ… aniccaṃ saññaṃ… anicce saṅkhāre… aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇa’nti yathābhūtaṃ pajānāti. Dukkhaṃ rūpaṃ…pe… dukkhaṃ viññāṇaṃ… anattaṃ rūpaṃ…pe… anattaṃ viññāṇaṃ… saṅkhataṃ rūpaṃ…pe… saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇa’nti yathābhūtaṃ pajānāti. Rūpaṃ vibhavissatīti yathābhūtaṃ pajānāti. Vedanā… saññā… saṅkhārā… viññāṇaṃ vibhavissatīti yathābhūtaṃ pajānāti.
「他如实了知无常的色为『色是无常』。他如实了知无常的受……无常的想……无常的诸行……如实了知无常的识为『识是无常』。苦的色……苦的识……无我的色……无我的识……有为的色……如实了知有为的识为『识是有为』。他如实了知色将坏灭。受……想……诸行……他如实了知识将坏灭。
‘‘So rūpassa vibhavā, vedanāya vibhavā, saññā vibhavā, saṅkhārānaṃ vibhavā, viññāṇassa vibhavā, evaṃ kho, bhikkhu, ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī’’ti. ‘‘Evaṃ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṃyojanānī’’ti.
「比库,由于色的坏灭、受的坏灭、想的坏灭、诸行的坏灭、识的坏灭,如此胜解『我将不存在,我将不拥有;我将不会存在,我将不会拥有』的比库,将断除五下分结。」「世尊,如此胜解的比库将断除五下分结。」
‘‘Kathaṃ pana, bhante, jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’’ti? ‘‘Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṃ āpajjati. Tāso heso bhikkhu assutavato puthujjanassa – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti.
「然而,世尊,如何知、如何见,能无间断尽诸漏?」「比库,于此,未受教导的凡夫在不应恐惧之处陷入恐惧。比库,这是未受教导的凡夫的恐惧——『我将不存在,我将不拥有;我将不会存在,我将不会拥有』。」
‘‘Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṃ āpajjati. Na heso , bhikkhu, tāso sutavato ariyasāvakassa – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Rūpupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā, bhikkhu… saññupayaṃ vā, bhikkhu… saṅkhārupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
「然而,比库,多闻的圣弟子在不应恐惧之处不陷入恐惧。比库,这不是多闻的圣弟子的恐惧——『我将不存在,我将不拥有;我将不会存在,我将不会拥有』。比库,依色而住的识若住立,它将以色为所缘、以色为立足处、以喜悦为灌溉,达到增长、增广、增大。比库,依受而住的……依想而住的……比库,依行而住的识若住立,它将以行为所缘、以行为立足处、以喜悦为灌溉,达到增长、增广、增大。
‘‘Yo bhikkhu evaṃ vadeyya – ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.
「比库,若有比库如此说:『我将施设离色、离受、离想、离行之识的来、去、死、生、增长、增广、增盛』,这是须跋的。
‘‘Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Vedanādhātuyā ce, bhikkhu, bhikkhuno… saññādhātuyā ce, bhikkhu, bhikkhuno… saṅkhāradhātuyā ce, bhikkhu, bhikkhuno… viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhārañca vimuttaṃ. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti…pe… nāparaṃ itthattāyā’ti pajānāti. Evaṃ kho, bhikkhu, jānato evaṃ passato anantarā āsavānaṃ khayo hotī’’ti. Tatiyaṃ.
「比库,若比库对色界的贪已断,由于贪的断除,所缘被切断,识无立足处。比库,若比库对受界……对想界……对行界……对识界的贪已断,由于贪的断除,所缘被切断,识无立足处。彼无立足之识不增长、无行、解脱。由于解脱而住立,由于住立而知足,由于知足而不战栗。不战栗者,他自己般涅槃。他了知:『生已尽……不再有此存在。』比库,如此知、如此见者,即刻诸漏尽。」第三经。
4. Upādānaparipavattasuttaṃ4. 取转经
§56
Sāvatthinidānaṃ . ‘‘Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho , saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Yāvakīvañcāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ abbhaññāsiṃ , athāhaṃ, bhikkhave, sadevake loke…pe… sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ’’.
沙瓦提因缘。「诸比库,有此等五取蕴。哪五种?色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。诸比库,只要我对此等五取蕴四转如实未遍知,诸比库,我于含天界、魔界、梵天界、含沙门婆罗门之众生界、含天人界,未自称证得无上正等正觉。诸比库,然而当我对此等五取蕴四转如实已遍知,诸比库,我于含天界……含天人界,自称证得无上正等正觉。
‘‘Kathañca catuparivaṭṭaṃ? Rūpaṃ abbhaññāsiṃ, rūpasamudayaṃ abbhaññāsiṃ, rūpanirodhaṃ abbhaññāsiṃ, rūpanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ abbhaññāsiṃ, viññāṇasamudayaṃ abbhaññāsiṃ, viññāṇanirodhaṃ abbhaññāsiṃ, viññāṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.
「如何四转?我遍知色,我遍知色集,我遍知色灭,我遍知导至色灭之道;受……想……行……我遍知识,我遍知识集,我遍知识灭,我遍知导至识灭之道。
‘‘Katamañca, bhikkhave, rūpaṃ? Cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Idaṃ vuccati, bhikkhave, rūpaṃ. Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是色?四大种及依四大种之色。诸比库,这称为色。由食集而有色集,由食灭而有色灭。此八支圣道即是导至色灭之道,即是:正见……正定。
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
「诸比库,凡任何沙门或婆罗门,如此遍知色,如此遍知色集,如此遍知色灭,如此遍知导至色灭之道,为了对色的厌离、离贪、灭尽而行道者,他们是善行道者。善行道者,他们在此法律中得入。
‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya…pe… evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā. Ye suvimuttā te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.
「诸比库,凡任何沙门或婆罗门,如此遍知色……如此遍知导至色灭之道,由于对色的厌离、离贪、灭尽,无取而解脱者,他们是善解脱者。善解脱者,他们是完全者。完全者,他们无轮回可施设。
‘‘Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṃ vuccati, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是受?诸比库,有此等六受身——眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受。诸比库,这称为受。由触集而有受集,由触灭而有受灭。此八支圣道即是导至受灭之道,即是:正见……正定。
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya, evaṃ vedanāsamudayaṃ abhiññāya, evaṃ vedanānirodhaṃ abhiññāya, evaṃ vedanānirodhagāminiṃ paṭipadaṃ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
「诸比库,凡任何沙门或婆罗门,如此证知受,如此证知受集,如此证知受灭,如此证知导向受灭之道,为了受的厌离、离贪、灭而行道者,他们是善行道者。凡善行道者,他们在此法与律中得立足处。」
‘‘Ye ca kho keci , bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya…pe… evaṃ vedanānirodhagāminiṃ paṭipadaṃ abhiññāya…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.
「诸比库,凡任何沙门或婆罗门,如此证知受……如此证知导向受灭之道……他们没有轮回可施设。」
‘‘Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṃ vuccati, bhikkhave, saññā. Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.
「诸比库,什么是想?诸比库,有此六想身——色想、声想、香想、味想、触想、法想。诸比库,这称为想。由触集而有想集;由触灭而有想灭。此八支圣道即是导向想灭之道,即是:正见……正定……他们没有轮回可施设。」
‘‘Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā. Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是诸行?诸比库,有此六思身——色思、声思、香思、味思、触思、法思。诸比库,这些称为诸行。由触集而有行集;由触灭而有行灭。此八支圣道即是导向行灭之道,即是:正见……正定。」
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ saṅkhāre abhiññāya, evaṃ saṅkhārasamudayaṃ abhiññāya, evaṃ saṅkhāranirodhaṃ abhiññāya, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
「诸比库,凡任何沙门或婆罗门,如此证知诸行,如此证知行集,如此证知行灭,如此证知导向行灭之道,为了诸行的厌离、离贪、灭而行道者,他们是善行道者。凡善行道者,他们在此法与律中得立足处。」
‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ saṅkhāre abhiññāya, evaṃ saṅkhārasamudayaṃ abhiññāya, evaṃ saṅkhāranirodhaṃ abhiññāya, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya saṅkhārānaṃ nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.
「诸比库,凡任何沙门或婆罗门,如此证知诸行,如此证知行集,如此证知行灭,如此证知导向行灭之道,由于诸行的厌离、离贪、灭,以不执取而解脱者,他们是善解脱者。凡善解脱者,他们是完全者。凡完全者,他们没有轮回可施设。」
‘‘Katamañca, bhikkhave, viññāṇaṃ? Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ. Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是识?诸比库,有此六识身——眼识、耳识、鼻识、舌识、身识、意识。诸比库,这称为识。由名色集而有识集;由名色灭而有识灭。此八支圣道即是导向识灭之道,即是:正见……正定。」
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
「诸比库,凡任何沙门或婆罗门,如此证知识,如此证知识集,如此证知识灭,如此证知导向识灭之道,为了识的厌离、离贪、灭而行道者,他们是善行道者。凡善行道者,他们在此法与律中得立足处。」
‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāyā’’ti. Catutthaṃ.
「诸比库,凡任何沙门或婆罗门,如此遍知识,如此遍知识集,如此遍知识灭,如此遍知导向识灭之道,由于对识的厌离、离贪、灭、不执取而解脱,他们是善解脱者。凡善解脱者,他们是完成者。凡完成者,他们没有轮转可施设。」第四。
5. Sattaṭṭhānasuttaṃ5. 七处经
§57
Sāvatthinidānaṃ. ‘‘Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṃ dhammavinaye kevalī vusitavā uttamapurisoti vuccati. Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti? Idha , bhikkhave, bhikkhu rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti; rūpassa assādaṃ pajānāti, rūpassa ādīnavaṃ pajānāti, rūpassa nissaraṇaṃ pajānāti; vedanaṃ pajānāti … saññaṃ… saṅkhāre… viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti; viññāṇassa assādaṃ pajānāti, viññāṇassa ādīnavaṃ pajānāti, viññāṇassa nissaraṇaṃ pajānāti.
沙瓦提因缘。「诸比库,在此法与律中,善巧须跋、三种考察的比库被称为完成者、已尽者、无上士。诸比库,比库如何善巧须跋?诸比库,于此,比库了知色,了知色集,了知色灭,了知导向色灭之道;了知色的味,了知色的患,了知色的出离;了知受……了知想……了知诸行……了知识,了知识集,了知识灭,了知导向识灭之道;了知识的味,了知识的患,了知识的出离。
‘‘Katamañca, bhikkhave, rūpaṃ? Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ. Idaṃ vuccati, bhikkhave, rūpaṃ. Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是色?四大种及依四大种所造之色。诸比库,这被称为色。由食集而有色集;由食灭而有色灭。此八支圣道即是导向色灭之道,即是:正见……乃至……正定。
‘‘Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ.
「缘于色而生起乐与喜悦——这是色的味。色是无常的、苦的、变易法——这是色的患。于色中调伏欲贪、舍断欲贪——这是色的出离。
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
「诸比库,凡任何沙门或婆罗门,如此遍知色,如此遍知色集,如此遍知色灭,如此遍知导向色灭之道;如此遍知色的味,如此遍知色的患,如此遍知色的出离,为了对色的厌离、离贪、灭而行道,他们是善行道者。凡善行道者,他们在此法与律中得立足处。
‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.
「诸比库,凡任何沙门或婆罗门,如此遍知色,如此遍知色集,如此遍知色灭,如此遍知导向色灭之道;如此遍知色的味,如此遍知色的患,如此遍知色的出离,由于对色的厌离、离贪、灭、不执取而解脱,他们是善解脱者。凡善解脱者,他们是完成者。凡完成者,他们没有轮转可施设。
‘‘Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā…pe… manosamphassajā vedanā. Ayaṃ vuccati, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是受?诸比库,有此六受身——眼触所生受……乃至……意触所生受。诸比库,这被称为受。由触集而有受集;由触灭而有受灭。此八支圣道即是导向受灭之道,即是:正见……乃至……正定。
‘‘Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā – ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ – idaṃ vedanāya nissaraṇaṃ.
「缘于受而生起乐与喜悦——这是受的味。受是无常的、苦的、变易法——这是受的患。于受中调伏欲贪、舍断欲贪——这是受的出离。
‘‘Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya, evaṃ vedanāsamudayaṃ abhiññāya, evaṃ vedanānirodhaṃ abhiññāya, evaṃ vedanānirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ vedanāya assādaṃ abhiññāya, evaṃ vedanāya ādīnavaṃ abhiññāya, evaṃ vedanāya nissaraṇaṃ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
「诸比库,任何沙门或婆罗门,如此证知受,如此证知受集,如此证知受灭,如此证知导向受灭之道;如此证知受之味,如此证知受之患,如此证知受之离,他们行道于受之厌离、离贪、灭,他们是善行道者。凡善行道者,他们在此法与律中得立足处。」
‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.
「诸比库,任何沙门或婆罗门,如此证知受……(中略)……他们没有轮回可施设。」
‘‘Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṃ vuccati, bhikkhave, saññā. Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.
「诸比库,什么是想?诸比库,有此六想身——色想、声想、香想、味想、触想、法想。诸比库,这称为想。触集故想集;触灭故想灭。此八支圣道即是导向想灭之道,即是:正见……(中略)……正定……(中略)……他们没有轮回可施设。」
‘‘Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti bhikkhave , saṅkhārā. Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho . Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是诸行?诸比库,有此六思身——色思、声思、香思、味思、触思、法思。诸比库,这些称为诸行。触集故行集;触灭故行灭。此八支圣道即是导向行灭之道,即是:正见……(中略)……正定。」
‘‘Yaṃ saṅkhāre paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ saṅkhārānaṃ assādo. Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā – ayaṃ saṅkhārānaṃ ādīnavo. Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṃ – idaṃ saṅkhārānaṃ nissaraṇaṃ.
「缘行而生起之乐与喜悦——这是诸行之味。诸行是无常、苦、变易法——这是诸行之患。于诸行中调伏欲贪、舍断欲贪——这是诸行之离。」
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ saṅkhāre abhiññāya, evaṃ saṅkhārasamudayaṃ abhiññāya, evaṃ saṅkhāranirodhaṃ abhiññāya, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya…pe… saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.
「诸比库,任何沙门或婆罗门,如此证知诸行,如此证知行集,如此证知行灭,如此证知导向行灭之道……(中略)……行道于诸行之厌离、离贪、灭,他们是善行道者。凡善行道者,他们在此法与律中得立足处……(中略)……他们没有轮回可施设。」
‘‘Katamañca, bhikkhave, viññāṇaṃ? Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ. Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
「诸比库,什么是识?诸比库,有此六识身——眼识、耳识、鼻识、舌识、身识、意识。诸比库,这称为识。名色集故识集;名色灭故识灭。此八支圣道即是导向识灭之道,即是:正见……(中略)……正定。」
‘‘Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇaṃ.
「缘识而生起之乐与喜悦——这是识之味。识是无常、苦、变易法——这是识之患。于识中调伏欲贪、舍断欲贪——这是识之离。」
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
「诸比库,任何沙门或婆罗门,如此遍知识,如此遍知识集,如此遍知识灭,如此遍知导向识灭之道;如此遍知识之味,如此遍知识之患,如此遍知识之出离,为了对识的厌离、离贪、灭而行道者,他们是善行道者。凡善行道者,他们在此法与律中得立足处。」
‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya. Evaṃ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.
「诸比库,任何沙门或婆罗门,如此遍知识,如此遍知识集,如此遍知识灭,如此遍知导向识灭之道;如此遍知识之味,如此遍知识之患,如此遍知识之出离,由于对识的厌离、离贪、灭,以无取而解脱者,他们是善解脱者。凡善解脱者,他们是完全者。凡完全者,对他们没有轮转可施设。诸比库,如此,比库是须跋善巧者。」
‘‘Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti? Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati . Evaṃ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti. Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṃ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī’’ti. Pañcamaṃ.
「诸比库,比库如何是三种考察者?诸比库,于此,比库以界来考察,以处来考察,以缘起来考察。诸比库,如此,比库是三种考察者。诸比库,须跋善巧、三种考察的比库,在此法与律中被称为完全者、已成就者、『最上人』。」第五经。
6. Sammāsambuddhasuttaṃ6. 正自觉者经
§58
Sāvatthinidānaṃ. ‘‘Tathāgato, bhikkhave, arahaṃ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.
沙瓦提因缘。「诸比库,如来、阿拉汉、正等正觉者,由于对色的厌离、离贪、灭,以无取而解脱,被称为正等正觉者。诸比库,慧解脱比库,由于对色的厌离、离贪、灭,以无取而解脱,被称为慧解脱者。」
‘‘Tathāgato, bhikkhave, arahaṃ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā…pe… paññāvimuttoti vuccati.
「诸比库,如来、阿拉汉、正等正觉者,由于对受的厌离、离贪、灭,以无取而解脱,被称为正等正觉者。诸比库,慧解脱比库,由于对受的厌离……被称为慧解脱者。」
‘‘Tathāgato, bhikkhave, arahaṃ sammāsambuddho saññāya… saṅkhārānaṃ… viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.
「诸比库,如来、阿拉汉、正等正觉者,由于对想的……对诸行的……对识的厌离、离贪、灭,以无取而解脱,被称为正等正觉者。诸比库,慧解脱比库,由于对识的厌离、离贪、灭,以无取而解脱,被称为慧解脱者。」
‘‘Tatra kho, bhikkhave, ko viseso, ko adhippayāso , kiṃ nānākaraṇaṃ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave , suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
「诸比库,于此,如来、阿拉汉、正等正觉者与慧解脱比库,有何差别,有何特胜,有何不同?」「尊者,我们的诸法以世尊为根本,以世尊为引导,以世尊为依归。尊者,实在好!愿世尊阐明此所说之义。诸比库听闻世尊之后,将忆持。」「诸比库,那么,你们要听!你们要如理作意!我要说了。」「是的,尊者。」那些比库回答世尊。世尊说此—
‘‘Tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā , anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido; maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchāsamannāgatā. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā’’ti. Chaṭṭhaṃ.
「诸比库,如来、阿拉汉、正等正觉者,是未生之道的令生者,未产生之道的令产生者,未宣说之道的宣说者,是道的知者、道的见者、道的熟练者;诸比库,而现在诸弟子是随行于道者,随后具足者。诸比库,这是差别,这是特胜,这是如来、阿拉汉、正等正觉者与慧解脱比库的不同。」第六经。
7. Anattalakkhaṇasuttaṃ7. 无我相经
§59
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
一时,世尊住在巴拉纳西仙人堕处鹿野苑。在那里,世尊称呼五群比库:「诸比库。」「尊者。」那些比库回答世尊。世尊说此:
‘‘Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’’ti.
「诸比库,色是无我。诸比库,若此色是我,此色就不会导致疾病,并且能够得到『愿我的色如此,愿我的色不如此』。诸比库,然而因为色是无我,所以色导致疾病,并且不能得到『愿我的色如此,愿我的色不如此』。」
‘‘Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati , na ca labbhati vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’’’ti.
「受是无我。诸比库,若此受是我,此受就不会导致疾病,并且能够得到『愿我的受如此,愿我的受不如此』。诸比库,然而因为受是无我,所以受导致疾病,并且不能得到『愿我的受如此,愿我的受不如此』。」
‘‘Saññā anattā…pe… saṅkhārā anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’’’nti.
「想是无我……行是无我。诸比库,若此诸行是我,此诸行就不会导致疾病,并且能够得到『愿我的诸行如此,愿我的诸行不如此』。诸比库,然而因为诸行是无我,所以诸行导致疾病,并且不能得到『愿我的诸行如此,愿我的诸行不如此』。」
‘‘Viññāṇaṃ anattā. Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’’’ti.
「识是无我。诸比库,若此识是我,此识就不会导致疾病,并且能够得到『愿我的识如此,愿我的识不如此』。诸比库,然而因为识是无我,所以识导致疾病,并且不能得到『愿我的识如此,愿我的识不如此』。」
‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ , bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’.
「诸比库,你们认为如何,色是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不也,尊者。」「受……想……行……识是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不也,尊者。」
‘‘Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā…pe… yā dūre santike vā, sabbā vedanā – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
「诸比库,因此,凡任何色,无论过去、未来、现在,内、外,粗、细,劣、胜,远、近,一切色应以正慧如实见为『这不是我的,这不是我,这不是我的我』。凡任何受,无论过去、未来、现在,内、外……远、近,一切受应以正慧如实见为『这不是我的,这不是我,这不是我的我』。
‘‘Yā kāci saññā…pe… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā…pe… ye dūre santike vā, sabbe saṅkhārā – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
「凡任何想……凡任何行,无论过去、未来、现在,内、外……远、近,一切行应以正慧如实见为『这不是我的,这不是我,这不是我的我』。
‘‘Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
「凡任何识,无论过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切识——『这不是我的,这我不是,这不是我的我』,应以正慧如实见此。
‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.
「诸比库,如是见者,多闻圣弟子于色亦厌离,于受亦厌离,于想亦厌离,于行亦厌离,于识亦厌离。厌离者则离贪,离贪者则解脱。于解脱有『已解脱』之智。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』」
Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ .
世尊如是说。五群比库心满意足,欢喜世尊所说。
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Sattamaṃ.
而且,当此分别论被宣说时,五群比库的心无取着而从诸漏解脱。第七经。
8. Mahālisuttaṃ8. 玛哈离经
§60
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāli licchavi yena bhagavā tenupasaṅkami …pe… ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca –
如是我闻——一时,世尊住在韦萨离大林重阁讲堂。时,离车人马哈离来到世尊处……坐于一边的离车人马哈离对世尊如是说——
‘‘Pūraṇo, bhante, kassapo evamāha – ‘natthi hetu natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhantī’ti. Idha, bhagavā kimāhā’’ti?
「尊者,富兰那咖沙巴如是说:『无因无缘众生杂染;无因无缘众生杂染。无因无缘众生清净;无因无缘众生清净。』于此,世尊说什么?」
‘‘Atthi, mahāli, hetu atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi, mahāli, hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhantī’’ti.
「马哈离,有因有缘众生杂染;有因有缘众生杂染。马哈离,有因有缘众生清净;有因有缘众生清净。」
‘‘Katamo pana, bhante, hetu katamo paccayo sattānaṃ saṃkilesāya; kathaṃ sahetū sappaccayā sattā saṃkilissantī’’ti?
「然而,尊者,什么是众生杂染之因,什么是缘?如何有因有缘众生杂染?」
‘‘Rūpañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ. Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā rūpasmiṃ sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya; evaṃ sahetū sappaccayā sattā saṃkilissanti.
「玛哈利,若此色是一向苦的,随苦的,被苦所占据的,不被乐所占据的,众生就不会对色生染。玛哈利,正因为色是乐的,随乐的,被乐所占据的,不被苦所占据的,因此众生对色生染;因染而结缚;因结缚而杂染。玛哈利,这是因,这是缘,众生杂染;如此有因有缘,众生杂染。」
‘‘Vedanā ca hidaṃ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vedanāya sārajjeyyuṃ. Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissanti.
「玛哈利,若此受是一向苦的,随苦的,被苦所占据的,不被乐所占据的,众生就不会对受生染。玛哈利,正因为受是乐的,随乐的,被乐所占据的,不被苦所占据的,因此众生对受生染;因染而结缚;因结缚而杂染。玛哈利,这也是因,这是缘,众生杂染。如此有因有缘,众生杂染。」
‘‘Saññā ca hidaṃ, mahāli…pe… saṅkhārā ca hidaṃ, mahāli, ekantadukkhā abhavissaṃsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā saṅkhāresu sārajjeyyuṃ. Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissanti.
「玛哈利,想……玛哈利,若此诸行是一向苦的,随苦的,被苦所占据的,不被乐所占据的,众生就不会对诸行生染。玛哈利,正因为诸行是乐的,随乐的,被乐所占据的,不被苦所占据的,因此众生对诸行生染;因染而结缚;因结缚而杂染。玛哈利,这也是因,这是缘,众生杂染。如此有因有缘,众生杂染。」
‘‘Viññāṇañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ. Yasmā ca kho , mahāli, viññāṇaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā viññāṇasmiṃ sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissantī’’ti.
「玛哈利,若此识是一向苦的,随苦的,被苦所占据的,不被乐所占据的,众生就不会对识生染。玛哈利,正因为识是乐的,随乐的,被乐所占据的,不被苦所占据的,因此众生对识生染;因染而结缚;因结缚而杂染。玛哈利,这也是因,这是缘,众生杂染。如此有因有缘,众生杂染。」
‘‘Katamo pana, bhante, hetu katamo paccayo sattānaṃ visuddhiyā; kathaṃ sahetū sappaccayā sattā visujjhantī’’ti? ‘‘Rūpañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ. Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā rūpasmiṃ nibbindanti; nibbindaṃ virajjanti; virāgā visujjhanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā. Evaṃ sahetū sappaccayā sattā visujjhanti’’.
「尊者,那么什么是因,什么是缘,众生清净;如何有因有缘,众生清净呢?」「玛哈利,若此色是一向乐的,随乐的,被乐所占据的,不被苦所占据的,众生就不会对色厌离。玛哈利,正因为色是苦的,随苦的,被苦所占据的,不被乐所占据的,因此众生对色厌离;厌离而离染;因离染而清净。玛哈利,这是因,这是缘,众生清净。如此有因有缘,众生清净。」
‘‘Vedanā ca hidaṃ, mahāli, ekantasukhā abhavissa…pe… saññā ca hidaṃ, mahāli…pe… saṅkhārā ca hidaṃ, mahāli, ekantasukhā abhavissaṃsu…pe… viññāṇañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ. Yasmā ca kho, mahāli, viññāṇaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā viññāṇasmiṃ nibbindanti; nibbindaṃ virajjanti; virāgā visujjhanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā . Evampi sahetū sappaccayā sattā visujjhantī’’ti. Aṭṭhamaṃ.
「玛哈利,若此受是一向乐的……玛哈利,想……玛哈利,若此诸行是一向乐的……玛哈利,若此识是一向乐的,随乐的,被乐所占据的,不被苦所占据的,众生就不会对识厌离。玛哈利,正因为识是苦的,随苦的,被苦所占据的,不被乐所占据的,因此众生对识厌离;厌离而离染;因离染而清净。玛哈利,这是因,这是缘,众生清净。如此有因有缘,众生清净。」第八经。
9. Ādittasuttaṃ9. 燃烧经
§61
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, ādittaṃ, vedanā ādittā, saññā ādittā, saṅkhārā ādittā, viññāṇaṃ ādittaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Navamaṃ.
沙瓦提因缘。「诸比库,色在燃烧,受在燃烧,想在燃烧,诸行在燃烧,识在燃烧。诸比库,如此见者,多闻圣弟子对色也厌离,对受也……对想也……对诸行也……对识也厌离。厌离而离染;因离染而解脱。于解脱有『已解脱』之智。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』」第九经。
10. Niruttipathasuttaṃ10. 言说道经
§62
Sāvatthinidānaṃ. ‘‘Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. Katame tayo? Yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’’’ti.
沙瓦提因缘。「诸比库,有此三种语言之道、名称之道、施设之道,未混杂,过去未混杂,不混杂,将不混杂,不被有智的沙门、婆罗门所举罪。是哪三种?诸比库,凡色是过去的、已灭的、已变易的,『曾有』是其计数,『曾有』是其名称,『曾有』是其施设;『存在』不是其计数,『将有』不是其计数。」
‘‘Yā vedanā atītā niruddhā vipariṇatā ‘ahosī’ti tassā saṅkhā, ‘ahosī’ti tassā samaññā, ‘ahosī’ti tassā paññatti; na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘bhavissatī’’’ti.
「诸比库,凡已过去、已灭、已变易的受,『曾有』是它的计数,『曾有』是它的名称,『曾有』是它的施设;『存在』不是它的计数,『将有』不是它的计数。」
‘‘Yā saññā… ye saṅkhārā atītā niruddhā vipariṇatā ‘ahesu’nti tesaṃ saṅkhā, ‘ahesu’nti tesaṃ samaññā, ‘ahesu’nti tesaṃ paññatti; na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘bhavissantī’’’ti.
「凡想……凡已过去、已灭、已变易的诸行,『曾有』是它们的计数,『曾有』是它们的名称,『曾有』是它们的施设;『存在』不是它们的计数,『将有』不是它们的计数。」
‘‘Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’’’ti.
「凡已过去、已灭、已变易的识,『曾有』是它的计数,『曾有』是它的名称,『曾有』是它的施设;『存在』不是它的计数,『将有』不是它的计数。」
‘‘Yaṃ, bhikkhave, rūpaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’’’ti.
「诸比库,凡未生、未现起的色,『将有』是它的计数,『将有』是它的名称,『将有』是它的施设;『存在』不是它的计数,『曾有』不是它的计数。」
‘‘Yā vedanā ajātā apātubhūtā, ‘bhavissatī’ti tassā saṅkhā, ‘bhavissatī’ti tassā samaññā, ‘bhavissatī’ti tassā paññatti; na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘ahosī’’’ti.
「凡未生、未现起的受,『将有』是它的计数,『将有』是它的名称,『将有』是它的施设;『存在』不是它的计数,『曾有』不是它的计数。」
‘‘Yā saññā… ye saṅkhārā ajātā apātubhūtā, ‘bhavissantī’ti tesaṃ saṅkhā, ‘bhavissantī’ti tesaṃ samaññā, ‘bhavissantī’ti tesaṃ paññatti; na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘ahesu’’’nti.
「凡想……凡未生、未现起的诸行,『将有』是它们的计数,『将有』是它们的名称,『将有』是它们的施设;『存在』不是它们的计数,『曾有』不是它们的计数。」
‘‘Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’’’ti.
「凡未生、未现起的识,『将有』是它的计数,『将有』是它的名称,『将有』是它的施设;『存在』不是它的计数,『曾有』不是它的计数。」
‘‘Yaṃ, bhikkhave, rūpaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti; na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’’’ti.
「诸比库,凡已生、已现起的色,『存在』是它的计数,『存在』是它的名称,『存在』是它的施设;『曾有』不是它的计数,『将有』不是它的计数。」
‘‘Yā vedanā jātā pātubhūtā, ‘atthī’ti tassā saṅkhā, ‘atthī’ti tassā samaññā, ‘atthī’ti tassā paññatti; na tassā saṅkhā ‘ahosī’ti, na tassā saṅkhā ‘bhavissatī’’’ti.
「凡已生、已现起的受,其计数为『有』,其名称为『有』,其施设为『有』;其计数非『曾有』,其计数非『将有』。」
‘‘Yā saññā… ye saṅkhārā jātā pātubhūtā, ‘atthī’ti tesaṃ saṅkhā, ‘atthī’ti tesaṃ samaññā, ‘atthī’ti tesaṃ paññatti; na tesaṃ saṅkhā ‘ahesu’nti, na tesaṃ saṅkhā, ‘bhavissantī’’’ti.
「凡想……凡已生、已现起的诸行,其计数为『有』,其名称为『有』,其施设为『有』;其计数非『曾有』,其计数非『将有』。」
‘‘Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti; na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’’’ti.
「凡已生、已现起的识,其计数为『有』,其名称为『有』,其施设为『有』;其计数非『曾有』,其计数非『将有』。」
‘‘Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi . Yepi te, bhikkhave, ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu. Taṃ kissa hetu? Nindāghaṭṭanabyārosaupārambhabhayā’’ti .
「诸比库,这三种语路、称谓路、施设路,未混杂、过去未混杂,不混杂、将不混杂,不被有智的沙门、婆罗门所举罪。诸比库,即使那些过去的郁咖喇、瓦沙跋雅、无因论者、无作论者、虚无论者,他们也不认为应举罪、应非难这三种语路、称谓路、施设路。那是什么原因?因为害怕举罪、攻击、责难、非难。」
Upayavaggo chaṭṭho. · 执取品第六
Tassuddānaṃ –
其摄颂——
Upayo bījaṃ udānaṃ, upādānaparivattaṃ;
「执取、种子、优陀那,取的转起;
Sattaṭṭhānañca sambuddho, pañcamahāli ādittā.
须跋与正觉者,第五摩诃离、燃烧。
Vaggo niruttipathena cāti.
以语路品。」
7. Arahantavaggo
7. 阿拉汉品
1. Upādiyamānasuttaṃ1. 执取经
§63
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Upādiyamāno kho, bhikkhu, baddho mārassa; anupādiyamāno mutto pāpimato’’ti. ‘‘Aññātaṃ bhagavā, aññātaṃ sugatā’’ti.
如是我闻——一时,世尊住在沙瓦提城揭德林给孤独园。那时,某位比库来到世尊处;来到后,礼敬世尊,坐于一边。坐于一边的那位比库对世尊如此说:「尊者,请世尊为我简要地说法,我听闻世尊之法后,当独自远离、不放逸、热诚、自励而住。」「比库,执取者被魔所缚;不执取者从恶魔解脱。」「已了知,世尊!已了知,善逝!」
‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Vedanaṃ upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Saññaṃ… saṅkhāre … viññāṇaṃ upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「比库,你如何详细了知我简要所说之义呢?」「尊者,执取色者被魔所缚;不执取者从恶魔解脱。执取受者被魔所缚;不执取者从恶魔解脱。执取想……执取行……执取识者被魔所缚;不执取者从恶魔解脱。尊者,我如此详细了知世尊简要所说之义。」
‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ upādiyamāno baddho mārassa ; anupādiyamāno mutto pāpimato. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti.
「善哉!善哉!比库!善哉!比库,你详细了知我简要所说之义。比库,执取色者被魔所缚;不执取者从恶魔解脱。执取受……想……行……识者被魔所缚;不执取者从恶魔解脱。比库,我简要所说之义应如此详细地看待。」
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Paṭhamaṃ.
那时,那位比库欢喜、随喜世尊所说后,从座起立,礼敬世尊,作右绕后离去。那时,那位比库独自远离、不放逸、热诚、自励而住,不久——为了彼义,善男子们正确地从在家出家成为非家——于现法中以自己的上智亲证、作证、具足住于无上梵行的究竟。他证知:「生已尽,梵行已立,应作已作,再无后有。」那位比库成为阿拉汉之一。第一经
2. Maññamānasuttaṃ2. 我慢经
§64
Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyya’’nti. ‘‘Maññamāno kho, bhikkhu, baddho mārassa; amaññamāno mutto pāpimato’’ti. ‘‘Aññātaṃ bhagavā, aññātaṃ sugatā’’ti.
沙瓦提因缘。那时,某位比库……坐于一边的那位比库对世尊如此说:「尊者,请世尊为我简要地说法……热诚、自励而住。」「比库,思量者被魔所缚;不思量者从恶魔解脱。」「已了知,世尊!已了知,善逝!」
‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, maññamāno baddho mārassa; amaññamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ maññamāno baddho mārassa; amaññamāno mutto pāpimato. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「比库,你如何详细了知我简要所说之义呢?」「尊者,思量色者被魔所缚;不思量者从恶魔解脱。思量受……想……行……识者被魔所缚;不思量者从恶魔解脱。尊者,我如此详细了知世尊简要所说之义。」
‘‘Sādhu sādhu , bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, maññamāno baddho mārassa; amaññamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ maññamāno baddho mārassa; amaññamāno mutto pāpimato. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Dutiyaṃ.
「善哉!善哉!比库!善哉!比库,你详细了知我简要所说之义。比库,思量色者被魔所缚;不思量者从恶魔解脱。思量受……想……行……识者被魔所缚;不思量者从恶魔解脱。比库,我简要所说之义应如此详细地看待。」……那位比库成为阿拉汉之一。第二经
3. Abhinandamānasuttaṃ3. 欢喜经
§65
Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena…pe… pahitatto vihareyya’’nti. ‘‘Abhinandamāno kho, bhikkhu, baddho mārassa; anabhinandamāno mutto pāpimato’’ti. ‘‘Aññātaṃ bhagavā, aññātaṃ sugatā’’ti.
沙瓦提因缘。尔时,某位比库……乃至……坐于一旁的那位比库对世尊如此说:「尊者,请世尊为我简要地……乃至……我将热诚精勤而住。」「比库,欢喜者被魔所缚;不欢喜者从恶魔解脱。」「世尊已了知,善逝已了知。」
‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「比库,你如何详细了知我简要所说之义?」「尊者,欢喜色者被魔所缚;不欢喜者从恶魔解脱。受……想……行……欢喜识者被魔所缚;不欢喜者从恶魔解脱。尊者,我如此详细了知世尊简要所说之义。」
‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre … viññāṇaṃ abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.
「善哉!善哉!比库!比库,你善于详细了知我简要所说之义。比库,欢喜色者被魔所缚;不欢喜者从恶魔解脱。受……想……行……欢喜识者被魔所缚;不欢喜者从恶魔解脱。比库,我简要所说之义应如此详细地见。」……乃至……那位比库成为阿拉汉之一。第三。
4. Aniccasuttaṃ4. 无常经
§66
Sāvatthinidānaṃ . Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo’’ti. ‘‘Aññātaṃ bhagavā; aññātaṃ sugatā’’ti.
沙瓦提因缘。尔时,某位比库……乃至……坐于一旁的那位比库对世尊如此说:「尊者,请世尊为我简要地说法……乃至……我将热诚精勤而住。」「比库,凡无常者,于彼应舍断欲。」「世尊已了知,善逝已了知。」
‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, aniccaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「比库,你如何详细了知我简要所说之义?」「尊者,色是无常,于彼我应舍断欲。受……想……行……识是无常,于彼我应舍断欲。尊者,我如此详细了知世尊简要所说之义。」
‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra kho te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Catutthaṃ.
「善哉!善哉!比库!比库,你善于详细了知我简要所说之义。比库,色是无常,于彼你应舍断欲。受是无常……想……行……识是无常,于彼你应舍断欲。比库,我简要所说之义应如此详细地见。」……乃至……那位比库成为阿拉汉之一。第四。
5. Dukkhasuttaṃ5. 苦经
§67
Sāvatthinidānaṃ . Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo’’ti. ‘‘Aññātaṃ bhagavā; aññātaṃ sugatā’’ti.
沙瓦提因缘。尔时,某位比库……乃至……坐于一旁的那位比库对世尊如此说:「尊者,请世尊为我简要地说法……乃至……我将热诚精勤而住。」「比库,凡是苦者,于彼应舍断欲。」「世尊已了知,善逝已了知。」
‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti ? ‘‘Rūpaṃ kho, bhante, dukkhaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ dukkhaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「比库,你如何详细了知我简要所说之义?」「尊者,色是苦,于彼我应舍断欲。受……想……行……识是苦,于彼我应舍断欲。尊者,我如此详细了知世尊简要所说之义。」
‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho bhikkhu, dukkhaṃ; tatra te chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Pañcamaṃ.
「善哉!善哉!比库!比库,你善于了知我所总说之义的详细义理。比库,色是苦,于此你应舍断欲。受……想……行……识是苦,于此你应舍断欲。比库,我所总说之义的详细义理应如此来看。」……那位比库成为阿拉汉之一。第五。
6. Anattasuttaṃ6. 无我经
§68
Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyya’’nti. ‘‘Yo kho, bhikkhu, anattā; tatra te chando pahātabbo’’ti. ‘‘Aññātaṃ, bhagavā; aññātaṃ, sugatā’’ti.
沙瓦提因缘。尔时,某位比库……坐于一旁的那位比库对世尊如此说:「尊者,请世尊为我总说法……我将热诚、勤勉而住。」「比库,凡是无我者,于此你应舍断欲。」「已了知,世尊!已了知,善逝!」
‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, anattā; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「比库,你如何了知我所总说之义的详细义理呢?」「尊者,色是无我,于此我应舍断欲。受……想……行……识是无我,于此我应舍断欲。尊者,我如此了知世尊所总说之义的详细义理。」
‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, anattā; tatra te chando pahātabbo . Vedanā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Chaṭṭhaṃ.
「善哉!善哉!比库!比库,你善于了知我所总说之义的详细义理。比库,色是无我,于此你应舍断欲。受……想……行……识是无我,于此你应舍断欲。比库,我所总说之义的详细义理应如此来看。」……那位比库成为阿拉汉之一。第六。
7. Anattaniyasuttaṃ7. 无我性经
§69
Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo’’ti. ‘‘Aññātaṃ, bhagavā; aññātaṃ, sugatā’’ti.
沙瓦提因缘。尔时,某位比库……坐于一旁的那位比库对世尊如此说:「尊者,请世尊为我总说法……而住。」「比库,凡是非我所者,于此你应舍断欲。」「已了知,世尊!已了知,善逝!」
‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, anattaniyaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ anattaniyaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「比库,你如何了知我所总说之义的详细义理呢?」「尊者,色是非我所,于此我应舍断欲。受……想……行……识是非我所,于此我应舍断欲。尊者,我如此了知世尊所总说之义的详细义理。」
‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu , anattaniyaṃ; tatra te chando pahātabbo. Vedanā … saññā… saṅkhārā… viññāṇaṃ anattaniyaṃ; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Sattamaṃ.
「善哉!善哉!比库!比库,你善于了知我所总说之义的详细义理。比库,色是非我所,于此你应舍断欲。受……想……行……识是非我所,于此你应舍断欲。比库,我所总说之义的详细义理应如此来看。」……那位比库成为阿拉汉之一。第七。
8. Rajanīyasaṇṭhitasuttaṃ8. 可染住经
§70
Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā…pe… vihareyya’’nti. ‘‘Yaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo’’ti. ‘‘Aññātaṃ, bhagavā; aññātaṃ, sugatā’’ti.
沙瓦提因缘。尔时,某位比库……坐于一旁的那位比库对世尊如此说:「尊者,请世尊为我总说法,我听闻世尊之法后……而住。」「比库,凡是染着所依止者,于此你应舍断欲。」「已了知,世尊!已了知,善逝!」
‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī’’ti? ‘‘Rūpaṃ kho, bhante, rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.
「比库,你如何详细了知我简要所说之义呢?」「尊者,色是令人染着之处;我应当舍断对它的欲。受……想……行……识是令人染着之处;我应当舍断对它的欲。尊者,我如此详细了知世尊简要所说之义。」
‘‘Sādhu sādhu bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Aṭṭhamaṃ.
「善哉,善哉,比库!比库,你善于详细了知我简要所说之义。比库,色是令人染着之处;你应当舍断对它的欲。受……想……行……识是令人染着之处;你应当舍断对它的欲。比库,我简要所说之义应当如此详细地理解。」……某位比库成为阿拉汉。第八经。
9. Rādhasuttaṃ9. 拉达经
§71
Sāvatthinidānaṃ. Atha kho āyasmā rādho yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti? ‘‘Yaṃ kiñci, rādha, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, rādha, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti…pe… aññataro ca panāyasmā rādho arahataṃ ahosīti. Navamaṃ.
沙瓦提因缘。尔时,具寿拉德前往世尊处;抵达后,对世尊如此说——「尊者,如何知、如何见,在此有识之身及外在一切相中,我作、我所作、慢随眠不存在呢?」「拉德,凡任何色,过去、未来、现在,内或外,粗或细,劣或胜,远或近,一切色——『这不是我的,这我不是,这不是我的我』,以正慧如实见此。凡任何受……凡任何想……凡任何行……凡任何识,过去、未来、现在……远或近,一切识——『这不是我的,这我不是,这不是我的我』,以正慧如实见此。拉德,如此知、如此见,在此有识之身及外在一切相中,我作、我所作、慢随眠不存在。」……具寿拉德成为阿拉汉。第九经。
10. Surādhasuttaṃ10. 善拉达经
§72
Sāvatthinidānaṃ. Atha kho āyasmā surādho bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti, vidhā samatikkantaṃ santaṃ suvimutta’’nti? ‘‘Yaṃ kiñci, surādha, rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Evaṃ kho, surādha, jānato evaṃ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimutta’’nti…pe… aññataro ca panāyasmā surādho arahataṃ ahosīti. Dasamaṃ.
沙瓦提因缘。尔时,具寿苏拉德对世尊如此说——「尊者,如何知、如何见,在此有识之身及外在一切相中,心离我作、我所作、慢,超越分别论,寂静、善解脱呢?」「苏拉德,凡任何色,过去、未来、现在……远或近,一切色——『这不是我的,这我不是,这不是我的我』,以正慧如实见此后,无取而解脱。凡任何受……凡任何想……凡任何行……凡任何识,过去、未来、现在,内或外,粗或细,劣或胜,远或近,一切识——『这不是我的,这我不是,这不是我的我』,以正慧如实见此后,无取而解脱。苏拉德,如此知、如此见,在此有识之身及外在一切相中,心离我作、我所作、慢,超越分别论,寂静、善解脱。」……具寿苏拉德成为阿拉汉。第十经。
Arahantavaggo sattamo. · 阿拉汉品第七
Tassuddānaṃ –
其摄颂——
Upādiyamaññamānā, athābhinandamāno ca;
执取、自负、欢喜,
Aniccaṃ dukkhaṃ anattā ca, anattanīyaṃ rajanīyasaṇṭhitaṃ;
无常、苦、无我,非我所、令人染着之处,
Rādhasurādhena te dasāti.
拉德与苏拉德,此为十经。
8. Khajjanīyavaggo
8. 啮食品
1. Assādasuttaṃ1. 味经
§73
Sāvatthinidānaṃ . ‘‘Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanā … saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī’’ti. Paṭhamaṃ.
沙瓦提因缘。「诸比库!未受教导的凡夫不如实了知色的味、患、离。不如实了知受的……想的……诸行的……识的味、患、离。诸比库!然而,已受教导的圣弟子如实了知色的味、患、离。如实了知受的……想的……诸行的……识的味、患、离。」第一经。
2. Samudayasuttaṃ2. 集经
§74
Sāvatthinidānaṃ. ‘‘Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī’’ti. Dutiyaṃ.
沙瓦提因缘。「诸比库!未受教导的凡夫不如实了知色的集、灭、味、患、离。不如实了知受的……想的……诸行的……识的集、灭、味、患、离。诸比库!然而,已受教导的圣弟子如实了知色的集、灭、味、患、离。如实了知受的……想的……诸行的……识的集、灭、味、患、离。」第二经。
3. Dutiyasamudayasuttaṃ3. 第二集经
§75
Sāvatthinidānaṃ. ‘‘Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī’’ti. Tatiyaṃ.
沙瓦提因缘。「诸比库!已受教导的圣弟子如实了知色的集、灭、味、患、离。如实了知受的……想的……诸行的……识的集、灭、味、患、离。」第三经。
4. Arahantasuttaṃ4. 阿拉汉经
§76
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama , nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.
沙瓦提因缘。「诸比库!色是无常的。凡无常者即是苦;凡苦者即是无我;凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。受……想……诸行……识是无常的。凡无常者即是苦;凡苦者即是无我;凡无我者,应以正慧如实见此为『这不是我的,这我不是,这不是我的我』。」
‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto’’ti.
「诸比库!如是见者,已受教导的圣弟子于色亦厌离,于受亦……于想亦……于诸行亦……于识亦厌离。厌离者则离染;由离染而解脱。于解脱时,生起『已解脱』之智。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』诸比库!凡有情居处,凡至有顶,这些阿拉汉是世间最上、最胜者。」
Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
世尊说此。善逝说此已,导师又说此:
‘‘Sukhino vata arahanto, taṇhā tesaṃ na vijjati;
「阿拉汉们确实是安乐的,他们没有渴爱;」
Asmimāno samucchinno, mohajālaṃ padālitaṃ.
「我慢」已被断除,无明之网已被粉碎。
‘‘Anejaṃ te anuppattā, cittaṃ tesaṃ anāvilaṃ;
「他们已达到不动,他们的心无浊;
Loke anupalittā te, brahmabhūtā anāsavā.
他们于世间不染着,已成梵,无漏。
‘‘Pañcakkhandhe pariññāya, satta saddhammagocarā;
「遍知五蕴,行于七善法之境,
Pasaṃsiyā sappurisā, puttā buddhassa orasā.
值得赞叹的善人们,佛陀的亲生子。
‘‘Sattaratanasampannā, tīsu sikkhāsu sikkhitā;
「具足七宝,于三学中已学,
Anuvicaranti mahāvīrā, pahīnabhayabheravā.
大雄们行走,已舍断恐怖畏惧。
‘‘Dasahaṅgehi sampannā, mahānāgā samāhitā;
「具足十支,大龙们得定;」
Ete kho seṭṭhā lokasmiṃ, taṇhā tesaṃ na vijjati.
这些是世间的最胜者,他们没有渴爱。
‘‘Asekhañāṇamuppannaṃ, antimoyaṃ samussayo;
无学智已生起,这是最后的结生;
Yo sāro brahmacariyassa, tasmiṃ aparapaccayā.
这是梵行的精髓,在那里不依赖他缘。
‘‘Vidhāsu na vikampanti, vippamuttā punabbhavā;
他们在诸苦中不动摇,已解脱再生;
Dantabhūmimanuppattā, te loke vijitāvino.
已达调伏地,他们是世间的胜利者。
‘‘Uddhaṃ tiriyaṃ apācīnaṃ, nandī tesaṃ na vijjati;
上、横、下,他们没有欢喜;
Nadanti te sīhanādaṃ, buddhā loke anuttarā’’ti. catutthaṃ;
他们发出狮子吼,是世间无上的诸佛。第四经。
5. Dutiyaarahantasuttaṃ5. 第二阿拉汉经
§77
Sāvatthinidānaṃ. ‘‘Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti…pe… evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.
沙瓦提因缘。「诸比库,色是无常的。凡无常者即是苦;凡苦者即是无我;凡无我者,应以如实正慧这样看:『这不是我的,这我不是,这不是我的我。』」
‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto’’ti. Pañcamaṃ.
「诸比库!如是见者,多闻的圣弟子于色亦厌离,于受亦……于想亦……于诸行亦……于识亦厌离。厌离者则离染,由离染而解脱。于解脱中有『已解脱』之智。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』诸比库!乃至有情居,乃至有顶,这些阿拉汉是世间的最上者、最胜者。」
6. Sīhasuttaṃ6. 狮子经
§78
Sāvatthinidānaṃ . ‘‘Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati; tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti; yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti; bilaṃ bilāsayā pavisanti; dakaṃ dakāsayā pavisanti; vanaṃ vanāsayā pavisanti; ākāsaṃ pakkhino bhajanti. Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā , yena vā tena vā palāyanti. Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho, evaṃ mahānubhāvo’’.
沙瓦提因缘。「诸比库!狮子兽王于傍晚时分从巢穴出来;从巢穴出来后,他伸展身体;伸展身体后,他遍观四方;遍观四方后,他三次发出狮子吼;三次发出狮子吼后,他出发去觅食。诸比库!凡任何畜生类的众生听到狮子兽王吼叫的声音,大多数都陷入恐惧、惊慌、战栗;住洞穴者进入洞穴,住水中者进入水中,住森林者进入森林,鸟类飞向天空。诸比库!即使那些在村、镇、王都被坚固的皮带所缚的王象,它们也挣断、破坏那些束缚,恐惧地排泄粪尿,四处逃窜。诸比库!狮子兽王对畜生类的众生有如此大神力,有如此大威力,有如此大威德。」
‘‘Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti – ‘aniccāva kira, bho, mayaṃ samānā niccamhāti amaññimha. Addhuvāva kira, bho, mayaṃ samānā dhuvamhāti amaññimha. Asassatāva kira, bho, mayaṃ samānā sassatamhāti amaññimha. Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho, evaṃ mahānubhāvo’’ti. Idamavoca bhagavā…pe… etadavoca satthā –
「诸比库!同样地,当如来出现于世间——阿拉汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫者、天人师、佛、世尊。他教导法:『此是色,此是色之集,此是色之灭;此是受……此是想……此是诸行……此是识,此是识之集,此是识之灭。』诸比库!即使那些长寿的、美貌的、多乐的、久住于高广宫殿的诸天,听闻如来的法之教导后,大多数也陷入恐惧、惊慌、战栗——『尊者!我们实是无常的,却认为是常的。尊者!我们实是不坚固的,却认为是坚固的。尊者!我们实是非恒的,却认为是恒的。尊者!我们实是无常的、不坚固的、非恒的、被身见所包摄的。』诸比库!如来对包括天的世间有如此大神力,有如此大威力,有如此大威德。」世尊说此……乃至……导师说此:
‘‘Yadā buddho abhiññāya, dhammacakkaṃ pavattayi;
「当佛陀以证智,转起法轮;」
Sadevakassa lokassa, satthā appaṭipuggalo.
「包括天的世间,无与伦比的导师。」
‘‘Sakkāyañca nirodhañca, sakkāyassa ca sambhavaṃ;
「身见与灭,以及身见的集;」
Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.
「以及圣八支道,导向苦灭。」
‘‘Yepi dīghāyukā devā, vaṇṇavanto yasassino;
「即使长寿的诸天,美貌的、有名声的;」
Bhītā santāsamāpāduṃ, sīhassevitare migā.
诸鹿畏惧、恐怖,如狮子所居之处。
Avītivattā sakkāyaṃ, aniccā kira bho mayaṃ;
未超越有身,我们确实是无常的,尊者!
Sutvā arahato vākyaṃ, vippamuttassa tādino’’ti. chaṭṭhaṃ;
听闻阿拉汉之语,已解脱的如是者。第六。
7. Khajjanīyasuttaṃ7. 可啮食经
§79
Sāvatthinidānaṃ. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ pubbenivāsaṃ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṃ vā aññataraṃ. Katame pañca? ‘Evaṃrūpo ahosiṃ atītamaddhāna’nti – iti vā hi, bhikkhave, anussaramāno rūpaṃyeva anussarati. ‘Evaṃvedano ahosiṃ atītamaddhāna’nti – iti vā hi, bhikkhave, anussaramāno vedanaṃyeva anussarati. ‘Evaṃsañño ahosiṃ atītamaddhāna’nti… ‘evaṃsaṅkhāro ahosiṃ atītamaddhāna’nti… ‘evaṃviññāṇo ahosiṃ atītamaddhāna’nti – iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati’’.
沙瓦提因缘。「诸比库!凡任何沙门或婆罗门,随念种种宿住时,他们全都随念五取蕴,或随念其中之一。哪五种?『在过去时,我有如是色』——诸比库!如此随念者,他只是随念色。『在过去时,我有如是受』——诸比库!如此随念者,他只是随念受。『在过去时,我有如是想』……『在过去时,我有如是行』……『在过去时,我有如是识』——诸比库!如此随念者,他只是随念识。」
‘‘Kiñca, bhikkhave, rūpaṃ vadetha? Ruppatīti kho, bhikkhave, tasmā ‘rūpa’nti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati. Ruppatīti kho, bhikkhave, tasmā ‘rūpa’nti vuccati.
「诸比库!你们说什么是色?诸比库!因为被恼坏,所以称为『色』。被什么恼坏?被寒冷恼坏,被炎热恼坏,被饥饿恼坏,被口渴恼坏,被虻、蚊、风、热、爬虫类的接触恼坏。诸比库!因为被恼坏,所以称为『色』。」
‘‘Kiñca, bhikkhave, vedanaṃ vadetha? Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati. Kiñca vedayati? Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati. Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
「诸比库!你们说什么是受?诸比库!因为感受,所以称为『受』。感受什么?感受乐,感受苦,感受不苦不乐。诸比库!因为感受,所以称为『受』。」
‘‘Kiñca, bhikkhave, saññaṃ vadetha? Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. Kiñca sañjānāti? Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
「诸比库!你们说什么是想?诸比库!因为认知,所以称为『想』。认知什么?认知青色,认知黄色,认知红色,认知白色。诸比库!因为认知,所以称为『想』。」
‘‘Kiñca , bhikkhave, saṅkhāre vadetha? Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. Kiñca saṅkhatamabhisaṅkharonti? Rūpaṃ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṃ vedanattāya saṅkhatamabhisaṅkharonti, saññaṃ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti. Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
「诸比库!你们说什么是诸行?诸比库!因为造作有为法,所以称为『诸行』。造作什么有为法?造作色为色性的有为法,造作受为受性的有为法,造作想为想性的有为法,造作诸行为行性的有为法,造作识为识性的有为法。诸比库!因为造作有为法,所以称为『诸行』。」
‘‘Kiñca, bhikkhave, viññāṇaṃ vadetha? Vijānātīti kho, bhikkhave, tasmā ‘viññāṇa’nti vuccati. Kiñca vijānāti? Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti. Vijānātīti kho, bhikkhave, tasmā ‘viññāṇa’nti vuccati.
「诸比库,你们说什么是识?诸比库,因为识知,所以称为『识』。识知什么呢?识知酸,识知苦,识知辣,识知甜,识知碱,识知非碱,识知咸,识知非咸。诸比库,因为识知,所以称为『识』。
‘‘Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati – ‘ahaṃ kho etarahi rūpena khajjāmi. Atītampāhaṃ addhānaṃ evameva rūpena khajjiṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anāgatampāhaṃ addhānaṃ evameva rūpena khajjeyyaṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti. So iti paṭisaṅkhāya atītasmiṃ rūpasmiṃ anapekkho hoti ; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
「诸比库,在那里,多闻圣弟子如此省察:『我现在被色所啮食。过去时我也同样被色所啮食,正如现在被现在的色所啮食。如果我欢喜未来的色,未来时我也将同样被色所啮食,正如现在被现在的色所啮食。』他如此省察后,对过去的色不期待;不欢喜未来的色;对现在的色,他行道于厌离、离贪、灭尽。
‘‘‘Ahaṃ kho etarahi vedanāya khajjāmi. Atītampāhaṃ addhānaṃ evameva vedanāya khajjiṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi. Ahañceva kho pana anāgataṃ vedanaṃ abhinandeyyaṃ; anāgatampāhaṃ addhānaṃ evameva vedanāya khajjeyyaṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti. So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti; anāgataṃ vedanaṃ nābhinandati; paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
『我现在被受所啮食。过去时我也同样被受所啮食,正如现在被现在的受所啮食。如果我欢喜未来的受,未来时我也将同样被受所啮食,正如现在被现在的受所啮食。』他如此省察后,对过去的受不期待;不欢喜未来的受;对现在的受,他行道于厌离、离贪、灭尽。
‘‘‘Ahaṃ kho etarahi saññāya khajjāmi…pe… ahaṃ kho etarahi saṅkhārehi khajjāmi. Atītampāhaṃ addhānaṃ evameva saṅkhārehi khajjiṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti. Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṃ ; anāgatampāhaṃ addhānaṃ evameva saṅkhārehi khajjeyyaṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti. So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.
『我现在被想所啮食……我现在被诸行所啮食。过去时我也同样被诸行所啮食,正如现在被现在的诸行所啮食。如果我欢喜未来的诸行,未来时我也将同样被诸行所啮食,正如现在被现在的诸行所啮食。』他如此省察后,对过去的诸行不期待;不欢喜未来的诸行;对现在的诸行,他行道于厌离、离贪、灭尽。
‘‘‘Ahaṃ kho etarahi viññāṇena khajjāmi. Atītampi addhānaṃ evameva viññāṇena khajjiṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. Ahañceva kho pana anāgataṃ viññāṇaṃ abhinandeyyaṃ; anāgatampāhaṃ addhānaṃ evameva viññāṇena khajjeyyaṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti. So iti paṭisaṅkhāya atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
『我现在被识所啮食。过去时我也同样被识所啮食,正如现在被现在的识所啮食。如果我欢喜未来的识,未来时我也将同样被识所啮食,正如现在被现在的识所啮食。』他如此省察后,对过去的识不期待;不欢喜未来的识;对现在的识,他行道于厌离、离贪、灭尽。
‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā … saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.
「诸比库,你们认为如何,色是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「受……想……诸行……识是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,尊者。」「诸比库,因此,凡任何色,无论过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切色应以正慧如实见为『这不是我的,这不是我,这不是我的我』。凡任何受……凡任何想……凡任何诸行……凡任何识,无论过去、未来、现在……或远、或近,一切识应以正慧如实见为『这不是我的,这不是我,这不是我的我』。」
‘‘Ayaṃ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti; pajahati , na upādiyati; visineti , na ussineti; vidhūpeti , na sandhūpeti. Kiñca apacināti, no ācināti? Rūpaṃ apacināti, no ācināti; vedanaṃ … saññaṃ… saṅkhāre… viññāṇaṃ apacināti, no ācināti. Kiñca pajahati, na upādiyati? Rūpaṃ pajahati, na upādiyati; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ pajahati, na upādiyati. Kiñca visineti, na ussineti? Rūpaṃ visineti, na ussineti; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ visineti, na ussineti. Kiñca vidhūpeti, na sandhūpeti? Rūpaṃ vidhūpeti, na sandhūpeti; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ vidhūpeti, na sandhūpeti.
「诸比库,这称为圣弟子舍弃而不积聚;舍断而不执取;除去而不堆积;吹散而不聚集。舍弃什么而不积聚?舍弃色而不积聚;舍弃受……想……诸行……识而不积聚。舍断什么而不执取?舍断色而不执取;舍断受……想……诸行……识而不执取。除去什么而不堆积?除去色而不堆积;除去受……想……诸行……识而不堆积。吹散什么而不聚集?吹散色而不聚集;吹散受……想……诸行……识而不聚集。
‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
「诸比库,如此见者,多闻圣弟子于色厌离,于受……于想……于诸行……于识厌离。厌离者离染;离染者解脱。解脱时,有『已解脱』之智。他了知:『生已尽,梵行已立,应作已作,不再有此存在。』」
‘‘Ayaṃ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito neva pajahati na upādiyati, pajahitvā ṭhito neva visineti na ussineti, visinetvā ṭhito neva vidhūpeti na sandhūpeti. Vidhūpetvā ṭhito kiñca nevācināti na apacināti? Apacinitvā ṭhito rūpaṃ nevācināti na apacināti; apacinitvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ nevācināti na apacināti. Apacinitvā ṭhito kiñca neva pajahati na upādiyati? Pajahitvā ṭhito rūpaṃ neva pajahati na upādiyati; pajahitvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ neva pajahati na upādiyati. Pajahitvā ṭhito kiñca neva visineti na ussineti? Visinetvā ṭhito rūpaṃ neva visineti na ussineti; visinetvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ neva visineti na ussineti. Visinetvā ṭhito kiñca neva vidhūpeti na sandhūpeti? Vidhūpetvā ṭhito rūpaṃ neva vidhūpeti na sandhūpeti; vidhūpetvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ neva vidhūpeti na sandhūpeti. Vidhūpetvā ṭhito evaṃvimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –
「诸比库!这被称为比库既不积聚也不散弃,散弃后住立既不舍断也不执取,舍断后住立既不驱散也不聚集,驱散后住立既不吹散也不熏染。吹散后住立,什么是既不积聚也不散弃?散弃后住立,对色既不积聚也不散弃;散弃后住立,对受……想……行……识既不积聚也不散弃。散弃后住立,什么是既不舍断也不执取?舍断后住立,对色既不舍断也不执取;舍断后住立,对受……想……行……识既不舍断也不执取。舍断后住立,什么是既不驱散也不聚集?驱散后住立,对色既不驱散也不聚集;驱散后住立,对受……想……行……识既不驱散也不聚集。驱散后住立,什么是既不吹散也不熏染?吹散后住立,对色既不吹散也不熏染;吹散后住立,对受……想……行……识既不吹散也不熏染。吹散后住立,诸比库!如此心解脱的比库,有因陀罗的诸天、有梵天的、有生主的,从远处礼敬——
‘‘Namo te purisājañña, namo te purisuttama;
「礼敬你,人中良驹!礼敬你,人中至上者!
Yassa te nābhijānāma, yampi nissāya jhāyasī’’ti. sattamaṃ;
「我们不了知你所依而禅修的是什么。」第七经
8. Piṇḍolyasuttaṃ8. 团食经
§80
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṃ paṇāmetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya . Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi.
一时,世尊住在释迦国咖毕拉瓦图城尼拘律园。那时,世尊因某事遣散比库僧团后,在上午时分穿好衣,拿着钵与衣,进入咖毕拉瓦图城托钵。在咖毕拉瓦图城托钵后,食后从施食处返回,前往大林作日中住。进入大林后,在贝卢瓦喇提咖树根下坐下作日中住。
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘mayā kho bhikkhusaṅgho pabāḷho. Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo, evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo, evameva santettha…pe… tesaṃ mamaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo. Yaṃnūnāhaṃ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṃ bhikkhusaṅgha’’nti.
那时,世尊独自远离、独处时,心中生起如此的寻思:「我已遣散比库僧团。这里有些比库是新的、刚出家不久、新近来到这法与律。他们不见我,可能会有变异,可能会有改变。譬如幼小的犊牛不见母亲,可能会有变异,可能会有改变,同样地,这里有些比库是新的、刚出家不久、新近来到这法与律,他们不见我,可能会有变异,可能会有改变。譬如幼嫩的种子得不到水,可能会有变异,可能会有改变,同样地,这里有些……他们得不到见我,可能会有变异,可能会有改变。我何不如以前我护持比库僧团那样,现在也护持比库僧团呢?」
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘evametaṃ, bhagavā; evametaṃ, sugata ! Bhagavato, bhante, bhikkhusaṅgho pabāḷho. Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo, evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo, evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Yatheva bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṅgha’’nti.
那时,梵天沙汉巴帝以心了知世尊心中的寻思——譬如有力的男子伸曲的手臂或曲伸开的手臂那样——从梵天界消失,出现在世尊面前。那时,梵天沙汉巴帝把上衣偏袒一肩,向世尊合掌后对世尊这样说:「正是这样,世尊!正是这样,善逝!尊者!世尊已遣散比库僧团。这里有些比库是新的、刚出家不久、新近来到这法与律。他们不见世尊,可能会有变异,可能会有改变。譬如幼小的犊牛不见母亲,可能会有变异,可能会有改变,同样地,这里有些比库是新的、刚出家不久、新近来到这法与律,他们不见世尊,可能会有变异,可能会有改变。譬如幼嫩的种子得不到水,可能会有变异,可能会有改变,同样地,这里有些比库是新的、刚出家不久、新近来到这法与律,他们得不到见世尊,可能会有变异,可能会有改变。尊者!愿世尊欢喜比库僧团!尊者!愿世尊欢迎比库僧团!愿世尊如以前护持比库僧团那样,现在也护持比库僧团!」
Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmā sahampati bhagavato adhivāsanaṃ viditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
世尊以沉默同意了。那时,梵天沙汉巴帝了知世尊的同意后,礼敬世尊,作右绕后,就在那里消失了。
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā te bhikkhū (ekadvīhikāya sārajjamānarūpā yenāhaṃ tenupasaṅkameyyuṃ. Tepi bhikkhū ) ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –
那时,世尊在傍晚时分从独处中出来,前往尼拘律园;抵达后,在已设置的座位上坐下。坐下后,世尊作了如此的神通变化,使那些比库(一两人一组地带着羞愧的样子来到我这里。那些比库)一两人一组地带着羞愧的样子来到世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的那些比库,世尊对他们这样说:
‘‘Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. Abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇīti. Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā; api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.
「诸比库,这是生计中最下劣的,即托钵乞食。诸比库,在世间这是一种诅咒:'你手持钵游行乞食。'然而,诸比库,善男子们为了义利而从事此事,依于义利;既非被国王所驱使,也非被盗贼所驱使,非为债务所迫,非为恐惧所迫,非为生计所迫;而是:'我们被生、老、死、愁、悲、苦、忧、恼所淹没,被苦所淹没,为苦所困,或许这整个苦蕴的灭尽可被了知。'」
‘‘Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto. So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave , chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati, nāraññe kaṭṭhatthaṃ pharati. Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti.
「诸比库,这位善男子如此出家。然而他贪婪,对诸欲有强烈的贪欲,心怀嗔恨,意向恶意,失念,不正知,不得定,心散乱,诸根放逸。诸比库,犹如火葬场的木柴,两端燃烧,中间沾满粪便,既不能在村中作为木材使用,也不能在林中作为木材使用。诸比库,我说此人亦如是,既失去在家的享受,也不圆满沙门的目的。」
‘‘Tayome, bhikkhave, akusalavitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti? Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṃ vā samādhiṃ bhāvayato. Yāvañcidaṃ, bhikkhave, alameva animitto samādhi bhāvetuṃ. Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṃso.
「诸比库,有此三不善寻——欲寻、嗔寻、害寻。诸比库,这三不善寻在何处无余灭尽?于须跋善安住心而住者,或修习无相定者。诸比库,仅此已足以修习无相定。诸比库,无相定被修习、多修习,有大果、大利益。」
‘‘Dvemā, bhikkhave, diṭṭhiyo – bhavadiṭṭhi ca vibhavadiṭṭhi ca. Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati – ‘atthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assa’nti? So evaṃ pajānāti – ‘natthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assaṃ. Ahañhi rūpaññeva upādiyamāno upādiyeyyaṃ vedanaññeva… saññaññeva… saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṃ. Tassa me assa upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṃ. Evametassa kevalassa dukkhakkhandhassa samudayo assā’’’ti.
「诸比库,有此二见——有见与无有见。诸比库,于此,多闻圣弟子如此省察:'世间有任何事物,我执取它而不会受责难吗?'他如此了知:'世间没有任何事物,我执取它而不会受责难。我若执取,只会执取色,只会执取受……只会执取想……只会执取行……只会执取识。以我的取为缘而有有;以有为缘而有生;以生为缘,老死、愁、悲、苦、忧、恼会生起。如此,这整个苦蕴会集起。'」
‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ…pe… tasmātiha, bhikkhave, evaṃ passaṃ… nāparaṃ itthattāyāti pajānātī’’ti. Aṭṭhamaṃ.
「诸比库,你们认为如何,色是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「苦,世尊。」「凡无常、苦、变易法者,适合认为'这是我的,这是我,这是我的我'吗?」「不适合,世尊。」「受……想……行……识……(中略)……诸比库,因此,如是见者……他了知'不再有后有'。」第八经。
9. Pālileyyasuttaṃ9. 巴利雷亚经
§81
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkāmi.
一时,世尊住在国桑比城瞿师罗园。尔时,世尊于清晨时分着衣持钵,进入国桑比城托钵。在国桑比城托钵后,食后从施食处返回,自己整理住处,持衣钵,未告知侍者,未回顾比库僧团,独自无伴侣地出发游行。
Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – ‘‘esāvuso, ānanda, bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkanto’’ti. ‘‘Yasmiṃ, āvuso, samaye bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkamati, ekova bhagavā tasmiṃ samaye viharitukāmo hoti; na bhagavā tasmiṃ samaye kenaci anubandhitabbo hotī’’ti.
尔时,某位比库在世尊离去不久,前往具寿阿难处;抵达后,对具寿阿难说此:「贤友阿难,世尊自己整理住处,持衣钵,未告知侍者,未回顾比库僧团,独自无伴侣地出发游行。」「贤友,当世尊自己整理住处,持衣钵,未告知侍者,未回顾比库僧团,独自无伴侣地出发游行时,世尊在那时欲独住;在那时,世尊不应被任何人跟随。」
Atha kho bhagavā anupubbena cārikaṃ caramāno yena pālileyyakaṃ tadavasari. Tatra sudaṃ bhagavā pālileyyake viharati bhaddasālamūle. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ – ‘‘cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā; icchāma mayaṃ, āvuso ānanda, bhagavato sammukhā dhammiṃ kathaṃ sotu’’nti.
尔时,世尊次第游行,抵达巴利雷亚咖。世尊住在巴利雷亚咖的跋陀娑罗树下。尔时,众多比库前往具寿阿难处;抵达后,与具寿阿难互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下的那些比库对具寿阿难说此:「贤友阿难,我们很久没有在世尊面前听闻法谈了;贤友阿难,我们希望在世尊面前听闻法谈。」
Atha kho āyasmā ānando tehi bhikkhūhi saddhiṃ yena pālileyyakaṃ bhaddasālamūlaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘‘kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’’ti? Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi – ‘‘vicayaso desito, bhikkhave, mayā dhammo; vicayaso desitā cattāro satipaṭṭhānā; vicayaso desitā cattāro sammappadhānā; vicayaso desitā cattāro iddhipādā; vicayaso desitāni pañcindriyāni; vicayaso desitāni pañca balāni; vicayaso desitā sattabojjhaṅgā; vicayaso desito ariyo aṭṭhaṅgiko maggo. Evaṃ vicayaso desito, bhikkhave, mayā dhammo. Evaṃ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’’’ti?
那时,具寿阿难与那些比库一起前往巴利雷亚咖的跋陀沙喇树下世尊所在之处;抵达后,礼敬世尊,在一旁坐下。世尊以法语开示、劝导、鼓励、使那些坐在一旁的比库们欢喜。那时,某位比库生起这样的心思惟:「如何知、如何见,能即刻灭尽诸漏呢?」那时,世尊以心了知那位比库的心思惟后,告诉诸比库:「诸比库!法已被我详细地教导;须跋已被详细地教导;四正勤已被详细地教导;四神足已被详细地教导;五根已被详细地教导;五力已被详细地教导;七觉支已被详细地教导;八支圣道已被详细地教导。诸比库!法已如此被我详细地教导。诸比库!当法已如此被我详细地教导时,然而某位比库生起这样的心思惟:『如何知、如何见,能即刻灭尽诸漏呢?』」
‘‘Kathañca, bhikkhave, jānato kathaṃ passato anantarā āsavānaṃ khayo hoti? Idha bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. Sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā . Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
「诸比库!如何知、如何见,能即刻灭尽诸漏呢?诸比库!于此,未受教导的凡夫,不见诸圣者,不熟练圣法,未受圣法调御,不见诸善人,不熟练善人法,未受善人法调御,随观色为我。诸比库!凡彼随观,那是行。而彼行以什么为因、以什么为集、从什么而生、以什么为源?诸比库!当未受教导的凡夫被无明触所生的所受触时,生起渴爱;从彼而生那行。诸比库!如此,彼行也是无常的、有为的、缘起的。彼渴爱也是无常的、有为的、缘起的。彼受也是无常的、有为的、缘起的。彼触也是无常的、有为的、缘起的。彼无明也是无常的、有为的、缘起的。诸比库!如此知、如此见,能即刻灭尽诸漏。
‘‘Na heva kho rūpaṃ attato samanupassati; api ca kho rūpavantaṃ attānaṃ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā… sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
「他不随观色为我;但随观有色之我。诸比库!凡彼随观,那是行。而彼行以什么为因、以什么为集、从什么而生、以什么为源?诸比库!当未受教导的凡夫被无明触所生的所受触时,生起渴爱;从彼而生那行。诸比库!如此,彼行也是无常的、有为的、缘起的。彼渴爱……彼受……彼触……彼无明也是无常的、有为的、缘起的。诸比库!如此知、如此见,能即刻灭尽诸漏。
‘‘Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati; api ca kho attani rūpaṃ samanupassati. Yā kho pana sā, bhikkhave , samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā… sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
「他不随观色为我,不随观有色之我;但随观我中有色。诸比库!凡彼随观,那是行。而彼行以什么为因、以什么为集、从什么而生、以什么为源?诸比库!当未受教导的凡夫被无明触所生的所受触时,生起渴爱;从彼而生那行。诸比库!如此,彼行也是无常的、有为的、缘起的。彼渴爱……彼受……彼触……彼无明也是无常的、有为的、缘起的。诸比库!如此知、如此见,能即刻灭尽诸漏。
‘‘Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati, na attani rūpaṃ samanupassati; api ca kho rūpasmiṃ attānaṃ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayite phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato…pe… āsavānaṃ khayo hoti.
「他不随观色为我,不随观有色之我,不随观我中有色;但随观色中有我。诸比库!凡彼随观,那是行。而彼行以什么为因、以什么为集、从什么而生、以什么为源?诸比库!当未受教导的凡夫被无明触所生的所受触时,生起渴爱;从彼而生那行。诸比库!如此,彼行也是无常的、有为的、缘起的。彼渴爱……彼受……彼触……彼无明也是无常的、有为的、缘起的。诸比库!如此知……诸漏灭尽。
‘‘Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ, na attani rūpaṃ, na rūpasmiṃ attānaṃ samanupassati; api ca kho vedanaṃ attato samanupassati, api ca kho vedanāvantaṃ attānaṃ samanupassati, api ca kho attani vedanaṃ samanupassati, api ca kho vedanāya attānaṃ samanupassati; api ca kho saññaṃ… api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṃ attānaṃ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṃ samanupassati; api ca kho viññāṇaṃ attato samanupassati, api ca kho viññāṇavantaṃ attānaṃ, api ca kho attani viññāṇaṃ, api ca kho viññāṇasmiṃ attānaṃ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno…pe… kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayite phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā… sāpi vedanā… sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
「他不随观色为我,不随观有色之我,不随观我中有色,不随观色中有我;但随观受为我,但随观有受之我,但随观我中有受,但随观受中有我;但随观想……但随观诸行为我,但随观有行之我,但随观我中有诸行,但随观诸行中有我;但随观识为我,但随观有识之我,但随观我中有识,但随观识中有我。诸比库!凡彼随观,那是行。而彼行以什么为因……以什么为源?诸比库!当未受教导的凡夫被无明触所生的所受触时,生起渴爱;从彼而生那行。诸比库!如此,彼行也是无常的、有为的、缘起的。彼渴爱……彼受……彼触……彼无明也是无常的、有为的、缘起的。诸比库!如此知、如此见,能即刻灭尽诸漏。
‘‘Na heva kho rūpaṃ attato samanupassati, na vedanaṃ attato samanupassati, na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati; api ca kho evaṃdiṭṭhi hoti – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṃnidāno…pe… evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
「他不随观色为我,不随观受为我,不随观想……不随观诸行……不随观识为我;但有这样的见:『那我、那世间,死后我将成为常的、坚固的、恒的、不变易法。』诸比库!凡彼常见,那是行。而彼行以什么为因……如此知、如此见,能即刻灭尽诸漏。
‘‘Na heva kho rūpaṃ attato samanupassati, na vedanaṃ … na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati; nāpi evaṃdiṭṭhi hoti – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Api ca kho evaṃdiṭṭhi hoti – ‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti. Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco…pe… evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
「他不随观色为我,不随观受……不随观想……不随观诸行……不随观识为我;也没有这样的见:『那我、那世间,死后我将成为常的、坚固的、恒的、不变易法。』但有这样的见:『我将不存在,我将不有;我将不存在,我将不有。』诸比库!凡彼断见,那是行。而彼行以什么为因、以什么为集、从什么而生、以什么为源?诸比库!当未受教导的凡夫被无明触所生的所受触时,生起渴爱;从彼而生那行。诸比库!如此,彼行也是无常的……如此知、如此见,能即刻灭尽诸漏。」
‘‘Na heva kho rūpaṃ attato samanupassati, na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati…pe… na viññāṇasmiṃ attato samanupassati, nāpi evaṃdiṭṭhi hoti – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti; nāpi evaṃdiṭṭhi hoti – ‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti; api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. Sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hotī’’ti. Navamaṃ.
他既不随观色为我,不随观受……不随观想……不随观行……不随观识为我……(中略)……不随观识中有我,也没有这样的见:「那个我,那个世间,我死后将成为常、恒、永恒、不变易之法」;也没有这样的见:「我将不存在,我将不会有;我将不存在,我将不会有」;但是,他对正法怀疑、犹豫、未得决定。诸比库,凡对正法的怀疑、犹豫、未得决定,那是行。而那个行以什么为因、以什么为集、从什么而生、以什么为源?诸比库,对于未受教导的凡夫,被无明触所生之受所触时,生起渴爱;从那里生起那个行。诸比库,如此,那个行也是无常的、有为的、缘起的。那个渴爱也是无常的、有为的、缘起的。那个受也是无常的、有为的、缘起的。那个触也是无常的、有为的、缘起的。那个无明也是无常的、有为的、缘起的。诸比库,如此知、如此见者,即刻诸漏尽。」第九经。
10. Puṇṇamasuttaṃ10. 满月经
§82
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.
一时,世尊住在沙瓦提城东园鹿母讲堂,与大比库僧团一起。尔时,世尊于当日伍波萨他日,十五日满月之夜,为比库僧团围绕,坐于露地。
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti? ‘‘Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṃ etadavoca – ‘‘ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho’’ti.
那时,某位比库从座起立,将上衣偏袒一肩,向世尊合掌后,对世尊这样说:「尊者,我想请问世尊某些事,如果世尊给我机会回答问题的话。」「那么,比库,你坐在自己的座位上,问你想问的。」「是的,尊者。」那位比库回答世尊后,坐在自己的座位上,对世尊这样说:「尊者,这些是五取蕴吗?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。」
‘‘Ime kho pana, bhikkhu, pañcupādānakkhandhā; seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho’’ti. ‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –
「比库,这些确实是五取蕴;即:色取蕴……(中略)……识取蕴。」「善哉,尊者。」那位比库欢喜、随喜世尊所说后,向世尊问进一步的问题:
‘‘Ime kho pana, bhante, pañcupādānakkhandhā kiṃmūlakā’’ti? ‘‘Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā’’ti…pe… taññeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānanti? ‘‘Na kho, bhikkhu, taññeva upādānaṃ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṃ, api ca yo tattha chandarāgo taṃ tattha upādāna’’nti. ‘‘Sādhu, bhante’’ti kho so bhikkhu…pe… uttariṃ pañhaṃ apucchi –
「尊者,这些五取蕴以什么为根?」「比库,这些五取蕴以欲为根。」……(中略)……「尊者,那个取就是那些五取蕴呢?还是取在五取蕴之外?」「比库,那个取既不就是那些五取蕴,取也不在五取蕴之外,而是在那里的欲贪,那就是在那里的取。」「善哉,尊者。」那位比库……(中略)……问进一步的问题:
‘‘Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā’’ti? ‘‘Siyā, bhikkhū’’ti bhagavā avoca – ‘‘idha, bhikkhu, ekaccassa evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ , evaṃviññāṇo siyaṃ anāgatamaddhāna’nti. Evaṃ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā’’ti? ‘‘Sādhu, bhante’’ti kho so bhikkhu…pe… uttariṃ pañhaṃ apucchi –
「尊者,在五取蕴中,欲贪可能有差别吗?」「可能有,比库。」世尊说:「比库,这里,某人这样想:『愿我在未来世成为这样的色,愿我在未来世成为这样的受,愿我在未来世成为这样的想,愿我在未来世成为这样的行,愿我在未来世成为这样的识。』比库,如此,在五取蕴中,欲贪可能有差别。」「善哉,尊者。」那位比库……(中略)……问进一步的问题:
‘‘Kittāvatā nu kho, bhante, khandhānaṃ khandhādhivacana’’nti? ‘‘Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho. Yā kāci vedanā… yā kāci saññā … ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacana’’nti. ‘‘Sādhu, bhante’’ti kho so bhikkhu…pe… apucchi –
「尊者,在什么范围内有诸蕴的蕴之名称?」「比库,凡任何色,无论过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,这称为色蕴。凡任何受……凡任何想……凡任何行……凡任何识,无论过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,这称为识蕴。比库,在这个范围内有诸蕴的蕴之名称。」「善哉,尊者。」那位比库……(中略)……问:
‘‘Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; ko hetu ko paccayo vedanākkhandhassa paññāpanāya; ko hetu ko paccayo saññākkhandhassa paññāpanāya; ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā’’ti? ‘‘Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu , phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṃ hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā’’ti. ‘‘Sādhu, bhante’’ti kho so bhikkhu…pe… apucchi –
「尊者,什么是因、什么是缘而施设色蕴?什么是因、什么是缘而施设受蕴?什么是因、什么是缘而施设想蕴?什么是因、什么是缘而施设行蕴?什么是因、什么是缘而施设识蕴?」「比库,四大种是因,四大种是缘而施设色蕴。触是因,触是缘而施设受蕴。触是因,触是缘而施设想蕴。触是因,触是缘而施设行蕴。名色是因,名色是缘而施设识蕴。」「善哉,尊者。」那位比库……(中略)……问:
‘‘Kathaṃ nu kho, bhante, sakkāyadiṭṭhi hotī’’ti? ‘‘Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi hotī’’ti. ‘‘Sādhu, bhante’’ti kho so bhikkhu…pe… apucchi –
「尊者,如何有身见呢?」「比库,于此,未受教的凡夫,不见圣者,不熟练圣法,未受圣法调御,不见善人,不熟练善人法,未受善人法调御,随观色为我,或随观我拥有色,或随观色在我中,或随观我在色中;随观受……随观想……随观诸行……随观识为我,或随观我拥有识,或随观识在我中,或随观我在识中。比库,如此即有身见。」「善哉,尊者」,那位比库……问道——
‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī’’ti? ‘‘Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī’’ti. ‘‘Sādhu , bhante’’ti kho so bhikkhu…pe… apucchi –
「然而,尊者,如何无身见呢?」「比库,于此,多闻的圣弟子,见圣者,熟练圣法,善受圣法调御,见善人,熟练善人法,善受善人法调御,不随观色为我,不随观我拥有色,不随观色在我中,不随观我在色中;不随观受……不随观想……不随观诸行……不随观识为我,不随观我拥有识,不随观识在我中,不随观我在识中。比库,如此即无身见。」「善哉,尊者」,那位比库……问道——
‘‘Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko vedanāya… ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ. Yaṃ vedanaṃ paṭicca… yaṃ saññaṃ paṭicca… ye saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇa’’nti. ‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –
「尊者,什么是色的味,什么是患,什么是出离;什么是受的……什么是想的……什么是诸行的……什么是识的味,什么是患,什么是出离呢?」「比库,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。于色中调伏欲贪、舍断欲贪——这是色的出离。缘受……缘想……缘诸行……缘识而生起乐与喜悦——这是识的味。识是无常、苦、变易法——这是识的患。于识中调伏欲贪、舍断欲贪——这是识的出离。」「善哉,尊者」,那位比库欢喜、随喜世尊所说后,更问世尊问题——
‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti? ‘‘Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti.
「尊者,如何知、如何见,于此有识之身及外一切诸相,我作、我所作、慢随眠不存在呢?」「比库,凡任何色,过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切色——『这不是我的,这我不是,这不是我的我』,以正慧如实见此。凡任何受……凡任何想……凡任何诸行……凡任何识,过去、未来、现在,或内、或外,或粗、或细,或劣、或胜,或远、或近,一切识——『这不是我的,这我不是,这不是我的我』,以正慧如实见此。比库,如此知、如此见,于此有识之身及外一切诸相,我作、我所作、慢随眠不存在。」
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘‘iti kira bho rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā; anattakatāni kammāni kathamattānaṃ phusissantī’’ti. Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi –
尔时,某位比库生起如此心思惟:「如此,尊者,色是无我,受……想……诸行……识是无我;无我所作的诸业将如何触及我呢?」于是世尊以心了知那位比库的心思惟后,告诉诸比库——
‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya. Iti kira, bho, rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Anattakatāni kammāni kathamattānaṃ phusissantīti? Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.
「诸比库,确实可能有某愚痴人,无智,为无明所缚,以渴爱为主的心,认为应超越导师的教诫。『如此,尊者,色是无我,受……想……诸行……识是无我。无我所作的诸业将如何触及我呢?』诸比库,你们在那些那些法上,已受反问调御。
‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti ? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.
「诸比库,你们认为如何,色是常还是无常?」「无常,尊者。」「受……想……诸行……识是常还是无常?」「无常,尊者。」「凡无常者,是苦还是乐?」「苦,尊者。」「凡无常、苦、变易法者,适合随观『这是我的,这我是,这是我的我』吗?」「确实不适合,尊者。」因此于此……如此见……不再有此存在,他了知。」
‘‘Dve khandhā taññeva siyaṃ, adhivacanañca hetunā;
「两蕴仅此而已,且因缘故有名称;
Sakkāyena duve vuttā, assādaviññāṇakena ca;
以有身与欲的认知说了二种;
Ete dasavidhā vuttā, hoti bhikkhu pucchāyā’’ti. dasamaṃ;
这些以十种方式说了,比库有问'。第十。
Khajjanīyavaggo aṭṭhamo. · 可啮食品第八
Tassuddānaṃ –
其摄颂──
Assādo dve samudayā, arahantehi apare dve;
味二种、集二种,以阿拉汉们另外二种;
Sīho khajjanī piṇḍolyaṃ, pālileyyena puṇṇamāti.
狮子、食啖、团食、巴利来亚与满。
9. Theravaggo
9. 长老品
1. Ānandasuttaṃ1. 阿难经
§83
Sāvatthinidānaṃ . Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –
沙瓦提因缘。其时,具寿阿难陀对诸比库说──「诸具寿、诸比库」。「具寿」,那些比库回答具寿阿难陀。具寿阿难陀说此──
‘‘Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṃ navakānaṃ sataṃ bahūpakāro hoti. So amhe iminā ovādena ovadati – ‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya. Kiñca upādāya asmīti hoti, no anupādāya? Rūpaṃ upādāya asmīti hoti, no anupādāya. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ upādāya asmīti hoti, no anupādāya’’’.
「诸具寿,名为满那的具寿曼答尼子对我们新学者有大饶益。他以此教诫教诫我们──『具寿阿难陀,执取而有「我是」,非不执取。什么是执取而有「我是」,非不执取?执取色而有「我是」,非不执取。受……想……诸行……执取识而有「我是」,非不执取』。
‘‘Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno upādāya passeyya, no anupādāya; evameva kho, āvuso ānanda, rūpaṃ upādāya asmīti hoti, no anupādāya. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ upādāya asmīti hoti, no anupādāya.
「具寿阿难,譬如妇女或男子,年轻、青春、喜好装饰,在镜子或清净、明净、清澈的水钵中观察自己的面相,会执取而见,不会不执取而见;同样地,具寿阿难,执取色而有『我是』,不会不执取而有。执取受……想……行……识而有『我是』,不会不执取而有。」
‘‘Taṃ kiṃ maññasi, āvuso ānanda, ‘rūpaṃ niccaṃ vā aniccaṃ vā’’’ti? ‘Aniccaṃ, āvuso’. Vedanā… saññā … saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’ti? ‘Aniccaṃ, āvuso’. Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātīti. Puṇṇo nāma āvuso āyasmā mantāṇiputto amhākaṃ navakānaṃ sataṃ bahūpakāro hoti. So amhe iminā ovādena ovadati. Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṃ sutvā dhammo abhisamitoti. Paṭhamaṃ.
「具寿阿难,你怎么想:『色是常还是无常?』」「无常,具寿。」「受……想……行……识是常还是无常?」「无常,具寿。」「因此在此……如是见……不再有此状态。」具寿,名为满答尼子的具寿对我们这些新学者很有帮助。他以此教诫教诫我们。而且我听了具寿满答尼子的这个法的开示后,现观了法。第一。
2. Tissasuttaṃ2. 帝萨经
§84
Sāvatthinidānaṃ. Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – ‘‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti; thinamiddhañca me cittaṃ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṃ carāmi; hoti ca me dhammesu vicikicchā’’ti.
沙瓦提因缘。尔时,具寿帝思沙——世尊的堂弟之子——向众多比库如此告知:「具寿们,我的身体好像中毒了;方向对我也不清楚;诸法也不现起于我;昏沉睡眠遍取我的心而住;我不乐于修梵行;我对诸法有疑惑。」
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – ‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti; thinamiddhañca me cittaṃ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṃ carāmi; hoti ca me dhammesu vicikicchā’’’ti.
那时,众多比库去到世尊那里;到了之后,礼敬世尊,坐在一边。坐在一边的那些比库对世尊如此说:「尊者,世尊的堂弟之子具寿帝思沙向众多比库如此告知:『具寿们,我的身体好像中毒了;方向对我也不清楚;诸法也不现起于我;昏沉睡眠遍取我的心而住;我不乐于修梵行;我对诸法有疑惑。』」
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena tissaṃ bhikkhuṃ āmantehī’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā tisso tenupasaṅkami ; upasaṅkamitvā āyasmantaṃ tissaṃ etadavoca – ‘‘satthā taṃ, āvuso tissa, āmantetī’’ti. ‘‘Evamāvuso’’ti kho āyasmā tisso tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ tissaṃ bhagavā etadavoca – ‘‘saccaṃ kira tvaṃ, tissa, sambahulānaṃ bhikkhūnaṃ evamārocesi – ‘api me, āvuso, madhurakajāto viya kāyo…pe… hoti ca me dhammesu vicikicchā’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, tissa, rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Evaṃ, bhante’’.
那时,世尊对某位比库说:「来,比库,你以我的名义召唤比库帝思沙。」「是的,尊者。」那位比库应诺世尊后,去到具寿帝思沙那里;到了之后,对具寿帝思沙如此说:「具寿帝思沙,导师召唤你。」「是的,具寿。」具寿帝思沙应诺那位比库后,去到世尊那里;到了之后,礼敬世尊,坐在一边。世尊对坐在一边的具寿帝思沙如此说:「帝思沙,听说你真的向众多比库如此告知:『具寿们,我的身体好像中毒了……我对诸法有疑惑』?」「是的,尊者。」「帝思沙,你怎么想:对色未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱者,由于那色的变易、变异,会生起愁、悲、苦、忧、恼吗?」「是的,尊者。」
‘‘Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ rūpe avigatarāgassa… vedanāya… saññāya… saṅkhāresu avigatarāgassa…pe… tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Evaṃ, bhante’’.
「善哉,善哉,帝思沙!帝思沙,确实如此。如对色未离贪者……对受……对想……对诸行未离贪者……由于那些行的变易、变异,会生起愁、悲、苦、忧、恼吗?」「是的,尊者。」
‘‘Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Evaṃ, bhante’’.
「善哉,善哉,帝思沙!帝思沙,确实如此。如对识未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱者,由于那识的变易、变异,会生起愁、悲、苦、忧、恼吗?」「是的,尊者。」
‘‘Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ viññāṇe avigatarāgassa. Taṃ kiṃ maññasi, tissa, rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘No hetaṃ, bhante’’.
「善哉,善哉,帝思沙!帝思沙,确实如此。如对识未离贪者。帝思沙,你怎么想:对色已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱者,由于那色的变易、变异,会生起愁、悲、苦、忧、恼吗?」「不会,尊者。」
‘‘Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ rūpe vigatarāgassa… vedanāya… saññāya… saṅkhāresu vigatarāgassa… viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘No hetaṃ, bhante’’.
「善哉!善哉!帝思沙!帝思沙,确实如此。如对色已离贪者……对受……对想……对诸行已离贪者……对识已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱者,由于彼识的变易、异变,会生起愁、悲、苦、忧、恼吗?」「不会,世尊。」
‘‘Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ viññāṇe vigatarāgassa. Taṃ kiṃ maññasi, tissa, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Vedanā … saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.
「善哉!善哉!帝思沙!帝思沙,确实如此。如对识已离贪者。帝思沙,你认为如何,色是常还是无常?」「无常,世尊。」「受……想……诸行……识是常还是无常?」「无常,世尊。」「因此,在此……如是见者……他了知『不再有此处的状态』。」
‘‘Seyyathāpi, tissa, dve purisā – eko puriso amaggakusalo, eko puriso maggakusalo. Tamenaṃ so amaggakusalo puriso amuṃ maggakusalaṃ purisaṃ maggaṃ puccheyya. So evaṃ vadeyya – ‘ehi, bho purisa, ayaṃ maggo. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi dvedhāpathaṃ, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhāhi. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi tibbaṃ vanasaṇḍaṃ. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi mahantaṃ ninnaṃ pallalaṃ . Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi sobbhaṃ papātaṃ. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi samaṃ bhūmibhāgaṃ ramaṇīya’’’nti.
「帝思沙,譬如有两个人——一个人不熟悉道路,一个人熟悉道路。那位不熟悉道路的人向那位熟悉道路的人询问道路。他如此说:『来吧,尊者!这是道路。沿着它走一会儿。走一会儿后,你将看见岔路,在那里舍弃左边,取右边。沿着它走一会儿。走一会儿后,你将看见茂密的丛林。沿着它走一会儿。走一会儿后,你将看见大低洼沼泽。沿着它走一会儿。走一会儿后,你将看见陡峭的悬崖。沿着它走一会儿。走一会儿后,你将看见平坦可爱的地面。』」
‘‘Upamā kho myāyaṃ, tissa, katā atthassa viññāpanāya. Ayaṃ cevettha attho – ‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṃ adhivacanaṃ. ‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṃ adhivacanaṃ . ‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ – micchādiṭṭhiyā…pe… micchāsamādhissa. ‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā…pe… sammāsamādhissa. ‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṃ adhivacanaṃ. ‘Mahantaṃ ninnaṃ pallala’nti kho, tissa, kāmānametaṃ adhivacanaṃ. ‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṃ adhivacanaṃ. ‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṃ adhivacanaṃ. Abhirama, tissa, abhirama, tissa! Ahamovādena ahamanuggahena ahamanusāsaniyā’’ti .
「帝思沙,我作此譬喻是为了说明义理。这里的义理是:『不熟悉道路的人』,帝思沙,这是凡夫的同义语。『熟悉道路的人』,帝思沙,这是如来、阿拉汉、正等正觉者的同义语。『岔路』,帝思沙,这是疑的同义语。『左边的道路』,帝思沙,这是八支邪道的同义语,即:邪见……乃至……邪定。『右边的道路』,帝思沙,这是圣八支道的同义语,即:正见……乃至……正定。『茂密的丛林』,帝思沙,这是无明的同义语。『大低洼沼泽』,帝思沙,这是诸欲的同义语。『陡峭的悬崖』,帝思沙,这是忿怒恼害的同义语。『平坦可爱的地面』,帝思沙,这是涅槃的同义语。帝思沙,欢喜吧!帝思沙,欢喜吧!我以劝诫、以摄受、以教诫。」
Idamavoca bhagavā. Attamano āyasmā tisso bhagavato bhāsitaṃ abhinandīti. Dutiyaṃ.
世尊如此说。具寿帝思沙心满意足,欢喜世尊所说。第二经。
3. Yamakasuttaṃ3. 焰摩迦经
§85
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’ti.
一时,具寿沙利子住在沙瓦提城揭德林给孤独园。尔时,名叫亚马咖的比库生起了如此的恶邪见:「我如此了知世尊所说之法:漏尽比库身坏时断灭、消失,死后不存在。」
Assosuṃ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’ti. Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ yamakaṃ etadavocuṃ –
众多比库听闻:「据说名叫亚马咖的比库生起了如此的恶邪见:『我如此了知世尊所说之法:漏尽比库身坏时断灭、消失,死后不存在。』」于是,那些比库前往具寿亚马咖处;抵达后,与具寿亚马咖互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下后,那些比库对具寿亚马咖如此说:
‘‘Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’’ti? ‘‘Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’’ti.
「贤友亚马咖,据说你生起了如此的恶邪见:『我如此了知世尊所说之法:漏尽比库身坏时断灭、消失,死后不存在』,这是真的吗?」「贤友们,我确实如此了知世尊所说之法:『漏尽比库身坏时断灭、消失,死后不存在。』」
‘‘Mā, āvuso yamaka, evaṃ avaca, mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṃ. Na hi bhagavā evaṃ vadeyya – ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’’ti. Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṃ pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’ti.
「贤友亚马咖,不要这样说,不要诽谤世尊。诽谤世尊确实不善。世尊确实不会这样说——『漏尽的比库身坏时断灭、消失,死后不存在。』」即使诸比库如此对具寿亚马咖说,具寿亚马咖仍然顽固执取、坚持那恶见,如此说:「我如此了知世尊所说之法,即漏尽的比库身坏时断灭、消失,死后不存在。」
Yato kho te bhikkhū nāsakkhiṃsu āyasmantaṃ yamakaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavocuṃ – ‘‘yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’ti. Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodi…pe… ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ yamakaṃ etadavoca –
当那些比库无法使具寿亚马咖从那恶见脱离时,那些比库从座起立,前往具寿沙利子处;抵达后,对具寿沙利子这样说:「贤友沙利子,名叫亚马咖的比库生起了这样的恶见:『我如此了知世尊所说之法,即漏尽的比库身坏时断灭、消失,死后不存在。』愿具寿沙利子出于悲悯,前往比库亚马咖处。」具寿沙利子以沉默同意了。那时,具寿沙利子于傍晚时从独坐中起,前往具寿亚马咖处;抵达后,与具寿亚马咖互相问候……坐于一旁的具寿沙利子对具寿亚马咖这样说——
‘‘Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’’ti? ‘‘Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’ti.
「贤友亚马咖,听说你生起了这样的恶见:『我如此了知世尊所说之法,即漏尽的比库身坏时断灭、消失,死后不存在。』这是真的吗?」「贤友,我确实如此了知世尊所说之法,即漏尽的比库身坏时断灭、消失,死后不存在。」
‘‘Taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, āvuso’’. ‘‘Vedanā niccā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, āvuso’’. Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.
「贤友亚马咖,你怎么想,色是常还是无常?」「无常,贤友。」「受是常……想……行……识是常还是无常?」「无常,贤友。」因此在此……如此见……不再有此存在,他如此了知。
‘‘Taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’ … ‘‘vedanaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’… ‘‘saññaṃ… saṅkhāre… viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’.
「贤友亚马咖,你怎么想,你随观色为如来吗?」「不,贤友。」……「你随观受为如来吗?」「不,贤友。」……「想……行……你随观识为如来吗?」「不,贤友。」
‘‘Taṃ kiṃ maññasi, āvuso yamaka, rūpasmiṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Aññatra rūpā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Vedanāya… aññatra vedanāya…pe… saññāya… aññatra saññāya… saṅkhāresu… aññatra saṅkhārehi… viññāṇasmiṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Aññatra viññāṇā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’.
「贤友亚马咖,你怎么想,你随观如来在色中吗?」「不,贤友。」「你随观如来离色吗?」「不,贤友。」「在受中……离受……在想中……离想……在行中……离行……你随观如来在识中吗?」「不,贤友。」「你随观如来离识吗?」「不,贤友。」
‘‘Taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’.
「贤友亚马咖,你怎么想,你随观色……受……想……行……识为如来吗?」「不,贤友。」
‘‘Taṃ kiṃ maññasi, āvuso yamaka, ayaṃ so arūpī… avedano… asaññī… asaṅkhāro… aviññāṇo tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne , kallaṃ nu te taṃ veyyākaraṇaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’’’ti?
「贤友亚马咖,你怎么想,你随观这无色……无受……无想……无行……无识者为如来吗?」「不,贤友。」「贤友亚马咖,在此,当你于现法中真实地、确实地找不到如来时,你适合作这样的宣说吗——『我如此了知世尊所说之法,即漏尽的比库身坏时断灭、消失,死后不存在』?」
‘‘Ahu kho me taṃ, āvuso sāriputta, pubbe aviddasuno pāpakaṃ diṭṭhigataṃ; idañca panāyasmato sāriputtassa dhammadesanaṃ sutvā tañceva pāpakaṃ diṭṭhigataṃ pahīnaṃ, dhammo ca me abhisamito’’ti.
「贤友沙利子!我以前确实有那个未见真理者的恶见;但听闻了具寿沙利子的说法后,那个恶见已被舍断,法也被我现观了。」
‘‘Sace taṃ, āvuso yamaka, evaṃ puccheyyuṃ – ‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti? Evaṃ puṭṭho tvaṃ, āvuso yamaka, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, āvuso, evaṃ puccheyyuṃ – ‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti? Evaṃ puṭṭhohaṃ, āvuso, evaṃ byākareyyaṃ – ‘rūpaṃ kho, āvuso, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgataṃ. Vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgata’nti. Evaṃ puṭṭhohaṃ , āvuso, evaṃ byākareyya’’nti.
「贤友亚马咖,如果他们这样问你——『贤友亚马咖,那位漏尽的阿拉汉比库,在身坏命终后会如何?』如此被问时,贤友亚马咖,你会如何回答?」「贤友,如果他们这样问我——『贤友亚马咖,那位漏尽的阿拉汉比库,在身坏命终后会如何?』如此被问时,贤友,我会这样回答——『贤友,色是无常的。凡无常者即是苦;凡是苦者即是已灭、已消失。受……想……行……识是无常的。凡无常者即是苦;凡是苦者即是已灭、已消失。』如此被问时,贤友,我会这样回答。」
‘‘Sādhu sādhu, āvuso yamaka! Tena hāvuso, yamaka, upamaṃ te karissāmi etasseva atthassa bhiyyosomattāya ñāṇāya. Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; so ca ārakkhasampanno. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo. Tassa evamassa – ‘ayaṃ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; so ca ārakkhasampanno; nāyaṃ sukaro pasayha jīvitā voropetuṃ. Yaṃnūnāhaṃ anupakhajja jīvitā voropeyya’nti. So taṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ vadeyya – ‘upaṭṭhaheyyaṃ taṃ, bhante’ti. Tamenaṃ so gahapati vā gahapatiputto vā upaṭṭhāpeyya. So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī. Tassa so gahapati vā gahapatiputto vā mittatopi naṃ saddaheyya ; suhajjatopi naṃ saddaheyya; tasmiñca vissāsaṃ āpajjeyya. Yadā kho, āvuso, tassa purisassa evamassa – ‘saṃvissattho kho myāyaṃ gahapati vā gahapatiputto vā’ti, atha naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeyya.
「善哉!善哉!贤友亚马咖!那么,贤友亚马咖,我将为你作个譬喻,为了对此义更多的理解与智。贤友亚马咖,譬如有位家主或家主之子,富有、大富、多财;他具足守护。他有某个人生起,想要不利、想要无益、想要不安稳、想要夺取生命。他这样想——『这位家主或家主之子,富有、大富、多财;他具足守护;不容易以强力夺取生命。我何不潜入后夺取生命?』他去到那位家主或家主之子处,这样说——『尊者,我愿须跋您。』那位家主或家主之子让他须跋。他须跋时早起晚睡、听命行事、行为可意、言语可爱。那位家主或家主之子以朋友身份信任他,以亲密身份信任他,对他产生信赖。贤友,当那个人这样想——『这位家主或家主之子已信任我了』,然后知道他独处时,就用利刃夺取他的生命。
‘‘Taṃ kiṃ maññasi, āvuso yamaka, yadā hi so puriso amuṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ āha – ‘upaṭṭhaheyyaṃ taṃ, bhante’ti, tadāpi so vadhakova. Vadhakañca pana santaṃ na aññāsi – ‘vadhako me’ti. Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova. Vadhakañca pana santaṃ na aññāsi – ‘vadhako me’ti. Yadāpi naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova. Vadhakañca pana santaṃ na aññāsi – ‘vadhako me’’’ti. ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ’’.
「贤友亚马咖,你认为如何?当那个人去到那位家主或家主之子处这样说——『尊者,我愿须跋您』时,那时他就是杀害者。但他不知道存在的杀害者——『他是我的杀害者』。当他须跋时早起晚睡、听命行事、行为可意、言语可爱时,那时他也是杀害者。但他不知道存在的杀害者——『他是我的杀害者』。当他知道他独处时用利刃夺取他的生命时,那时他也是杀害者。但他不知道存在的杀害者——『他是我的杀害者』。」「是的,贤友。」「同样地,贤友,未受教导的凡夫,不见圣者、不知圣法、未受圣法调御,不见善人、不知善人法、未受善人法调御,随观色为我,或随观我拥有色,或随观色在我中,或随观我在色中。随观受……想……行……识为我,或随观我拥有识,或随观识在我中,或随观我在识中。
‘‘So aniccaṃ rūpaṃ ‘aniccaṃ rūpa’nti yathābhūtaṃ nappajānāti. Aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti. Aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti. Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti. Aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.
「他不如实了知无常的色为『色是无常的』。他不如实了知无常的受为『受是无常的』。他不如实了知无常的想为『想是无常的』。他不如实了知无常的诸行为『诸行是无常的』。他不如实了知无常的识为『识是无常的』。
‘‘Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpa’nti yathābhūtaṃ nappajānāti. Dukkhaṃ vedanaṃ… dukkhaṃ saññaṃ… dukkhe saṅkhāre… dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.
「他不如实了知苦的色为『色是苦的』。苦的受……苦的想……苦的诸行……他不如实了知苦的识为『识是苦的』。
‘‘Anattaṃ rūpaṃ ‘anattā rūpa’nti yathābhūtaṃ nappajānāti. Anattaṃ vedanaṃ… anattaṃ saññaṃ… anatte saṅkhāre… anattaṃ viññāṇaṃ ‘anattaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.
「他不如实了知无我的色为『色是无我的』。无我的受……无我的想……无我的诸行……他不如实了知无我的识为『识是无我的』。
‘‘Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpa’nti yathābhūtaṃ nappajānāti. Saṅkhataṃ vedanaṃ… saṅkhataṃ saññaṃ… saṅkhate saṅkhāre… saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇa’nti yathābhūtaṃ nappajānāti.
「他不如实了知有为的色为『色是有为的』。有为的受……有为的想……有为的诸行……他不如实了知有为的识为『识是有为的』。
‘‘Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpa’nti yathābhūtaṃ nappajānāti. Vadhakaṃ vedanaṃ ‘vadhakā vedanā’ti… vadhakaṃ saññaṃ ‘vadhakā saññā’ti… vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ nappajānāti. Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇa’nti yathābhūtaṃ nappajānāti.
「他不如实了知杀害的色为『杀害的色』。不如实了知杀害的受为『杀害的受』……不如实了知杀害的想为『杀害的想』……不如实了知杀害的诸行为『杀害的诸行』。不如实了知杀害的识为『杀害的识』。」
‘‘So rūpaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti. Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṃ ahitāya dukkhāya saṃvattanti.
「他近行色、执取、确定『这是我的我』。近行受……想……诸行……近行识、执取、确定『这是我的我』。对他来说,这些被近行、被执取的五取蕴,长夜导向无益与苦。」
‘‘Sutavā ca kho, āvuso, ariyasāvako ariyānaṃ dassāvī…pe… sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ; na attani rūpaṃ, na rūpasmiṃ attānaṃ. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ attānaṃ; na attani viññāṇaṃ, na viññāṇasmiṃ attānaṃ.
「诸友,然而,多闻的圣弟子,见诸圣者……(中略)……善学于善人之法,他不随观色为我,不随观有色之我;不随观我中有色,不随观色中有我。不随观受……不随观想……不随观诸行……不随观识为我,不随观有识之我;不随观我中有识,不随观识中有我。」
‘‘So aniccaṃ rūpaṃ ‘aniccaṃ rūpa’nti yathābhūtaṃ pajānāti. Aniccaṃ vedanaṃ … aniccaṃ saññaṃ… anicce saṅkhāre … aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇa’nti yathābhūtaṃ pajānāti.
「他如实了知无常的色为『无常的色』。如实了知无常的受……无常的想……无常的诸行……如实了知无常的识为『无常的识』。」
‘‘Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpa’nti yathābhūtaṃ pajānāti. Dukkhaṃ vedanaṃ… dukkhaṃ saññaṃ… dukkhe saṅkhāre… dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇa’nti yathābhūtaṃ pajānāti.
「他如实了知苦的色为『苦的色』。如实了知苦的受……苦的想……苦的诸行……如实了知苦的识为『苦的识』。」
‘‘Anattaṃ rūpaṃ ‘anattā rūpa’nti yathābhūtaṃ pajānāti. Anattaṃ vedanaṃ… anattaṃ saññaṃ… anatte saṅkhāre… anattaṃ viññāṇaṃ ‘anattā viññāṇa’nti yathābhūtaṃ pajānāti.
「他如实了知无我的色为『无我的色』。如实了知无我的受……无我的想……无我的诸行……如实了知无我的识为『无我的识』。」
‘‘Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpa’nti yathābhūtaṃ pajānāti. Saṅkhataṃ vedanaṃ… saṅkhataṃ saññaṃ… saṅkhate saṅkhāre… saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇa’nti yathābhūtaṃ pajānāti.
「他如实了知有为的色为『有为的色』。如实了知有为的受……有为的想……有为的诸行……如实了知有为的识为『有为的识』。」
‘‘Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpa’nti yathābhūtaṃ pajānāti. Vadhakaṃ vedanaṃ… vadhakaṃ saññaṃ… vadhake saṅkhāre ‘‘vadhakā saṅkhārā’’ti yathābhūtaṃ pajānāti. Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇa’nti yathābhūtaṃ pajānāti.
「他如实了知杀害的色为『杀害的色』。如实了知杀害的受……杀害的想……如实了知杀害的诸行为『杀害的诸行』。如实了知杀害的识为『杀害的识』。」
‘‘So rūpaṃ na upeti, na upādiyati, nādhiṭṭhāti – ‘attā me’ti. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ na upeti, na upādiyati, nādhiṭṭhāti – ‘attā me’ti. Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṃ hitāya sukhāya saṃvattantī’’ti. ‘‘Evametaṃ, āvuso sāriputta, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato sāriputtassa dhammadesanaṃ sutvā anupādāya āsavehi cittaṃ vimutta’’nti. Tatiyaṃ.
「他不近行色、不执取、不确立为『我的我』。他不近行受……想……行……识,不执取、不确立为『我的我』。对他而言,这些未被近行、未被执取的五取蕴,长夜导向利益与安乐。」「具寿沙利子,确实如此,对那些具寿们而言,有如此具悲悯、希望利益、教诫、教导的梵行同伴。而我听闻具寿沙利子的这个法的开示后,心无取着而从诸漏解脱。」第三经。
4. Anurādhasuttaṃ4. 阿努拉达经
§86
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati. Atha kho sambahulā aññatitthiyā paribbājakā yena āyasmā anurādho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ – ‘‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti?
如是我闻:一时,世尊住在韦萨离大林重阁讲堂。尔时,具寿阿奴拉度住在离世尊不远的林野小屋。那时,众多其他外道游方者前往具寿阿奴拉度处;抵达后,与具寿阿奴拉度互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。在一旁坐下的那些其他外道游方者对具寿阿奴拉度这样说:「贤友阿奴拉度,那位如来、最上人、最胜人、已达最胜成就者,在施设那位如来时,是在这四种情况中施设:『如来死后存在』,或『如来死后不存在』,或『如来死后既存在又不存在』,或『如来死后既非存在又非不存在』吗?」
Evaṃ vutte, āyasmā anurādho te aññatitthiye paribbājake etadavoca – ‘‘yo so āvuso tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti. Evaṃ vutte, aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ – ‘‘so cāyaṃ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto’’ti. Atha kho aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.
如是所说时,具寿阿奴拉度对那些其他外道游方者这样说:「贤友们,那位如来、最上人、最胜人、已达最胜成就者,在施设那位如来时,是在这四种情况之外施设:『如来死后存在』,或『如来死后不存在』,或『如来死后既存在又不存在』,或『如来死后既非存在又非不存在』。」如是所说时,其他外道游方者对具寿阿奴拉度这样说:「这位比库必定是新的,刚出家不久,或者虽是长老却愚痴、不善巧。」那时,其他外道游方者以新比库之说与愚痴之说贬低具寿阿奴拉度后,从座起立离去。
Atha kho āyasmato anurādhassa acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi – ‘‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ. Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?
那时,在那些其他外道游方者离去不久,具寿阿奴拉度生起这样的念头:「如果那些其他外道游方者进一步问我问题,我应如何回答那些其他外道游方者,才既是世尊所说之说者,又不会以非实诽谤世尊,且能如法地随顺法而解答,而不会有任何如法的论说随行者会来到应受呵责之处呢?」
Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi. Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu …pe… maṃ etadavocuṃ – ‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti – hoti tathāgato paraṃ maraṇāti vā, na hoti… hoti ca na ca hoti, neva hoti na na hoti tathāgato paraṃ maraṇāti vā’’’ti?
那时,具寿阿奴拉度前往世尊处;抵达后……在一旁坐下的具寿阿奴拉度对世尊这样说:「尊者,在这里,我住在离世尊不远的林野小屋。尊者,那时,众多其他外道游方者前往我处……对我这样说:『贤友阿奴拉度,那位如来、最上人、最胜人、已达最胜成就者,在施设那位如来时,是在这四种情况中施设:如来死后存在,或不存在……或既存在又不存在,或既非存在又非不存在吗?』」
Evaṃ vuttāhaṃ, bhante, te aññatitthiye paribbājake etadavocaṃ – ‘‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vāti. Evaṃ vutte, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ – ‘so cāyaṃ bhikkhu na vo bhavissati acirapabbajito thero vā pana bālo abyatto’ti. Atha kho maṃ, bhante, te aññatitthiyā paribbājakā navavādena bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu’’.
「尊者,如是所说时,我对那些其他外道游方者这样说:『贤友们,那位如来、最上人、最胜人、已达最胜成就者,在施设那位如来时,是在这四种情况之外施设:如来死后存在,或……或如来死后既非存在又非不存在。』尊者,如是所说时,那些其他外道游方者对我这样说:『这位比库必定是新的,刚出家不久,或者虽是长老却愚痴、不善巧。』尊者,那时,那些其他外道游方者以新比库之说与愚痴之说贬低我后,从座起立离去。」
‘‘Tassa mayhaṃ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi – ‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ. Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’’ti?
「尊者,在那些其他外道游方者离去不久,我生起这样的念头:『如果那些其他外道游方者进一步问我问题,我应如何回答那些其他外道游方者,才既是世尊所说之说者,又不会以非实诽谤世尊,且能如法地随顺法而解答,而不会有任何如法的论说随行者会来到应受呵责之处呢?』」
‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’…pe… tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānāti’’.
「阿奴拉度,你认为如何,色是常的还是无常的?」「无常的,尊者。」「而凡无常的,是苦的还是乐的?」「苦的,尊者。」「而凡无常、苦、变易法者,适合被认为『这是我的,这我是,这是我的我』吗?」「不适合,尊者。」「受……想……行……识是常的还是无常的?」「无常的,尊者。」……因此,在这里……如是见者……了知『不再有此处的状态』。」
‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’.
「阿奴拉塔,你怎么想:你认为色是如来吗?」「不,世尊。」「你认为受……想……行……识是如来吗?」「不,世尊。」
‘‘Taṃ kiṃ maññasi, anurādha, rūpasmiṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Aññatra rūpā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanāya…pe… aññatra vedanāya…pe… saññāya… aññatra saññāya… saṅkhāresu… aññatra saṅkhārehi… viññāṇasmiṃ… aññatra viññāṇā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’.
「阿奴拉塔,你怎么想:你认为如来在色中吗?」「不,世尊。」「你认为如来离色吗?」「不,世尊。」「在受中……离受……在想中……离想……在诸行中……离诸行……在识中……你认为如来离识吗?」「不,世尊。」
‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ… vedanā… saññā… saṅkhārā… viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’.
「阿奴拉塔,你怎么想:你认为色……受……想……行……识是如来吗?」「不,世尊。」
‘‘Taṃ kiṃ maññasi, anurādha, ayaṃ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’.
「阿奴拉塔,你怎么想:你认为这位如来是无色、无受、无想、无行、无识的吗?」「不,世尊。」
‘‘Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṃ nu te taṃ veyyākaraṇaṃ – ‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – hoti tathāgato paraṃ maraṇāti vā… neva hoti na na hoti tathāgato paraṃ maraṇāti vā’’’ti? ‘‘No hetaṃ, bhante’’.
「阿奴拉塔,在此,当你于现法中真实地、确实地找不到如来时,你适合作这样的解答吗——『贤友,那位如来、最上人、最胜人、已达最胜成就者,在宣说如来时,是宣说离此四处而宣说:如来死后存在,或……如来死后既非存在亦非不存在』?」「不,世尊。」
‘‘Sādhu sādhu, anurādha! Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodha’’nti. Catutthaṃ.
「善哉!善哉!阿奴拉塔!阿奴拉塔,以前我只宣说苦,现在也只宣说苦与苦的灭尽。」第四经。
5. Vakkalisuttaṃ5. 瓦咖利经
§87
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno. Atha kho āyasmā vakkali upaṭṭhāke āmantesi – ‘‘etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha – ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti. Evañca vadetha – ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu; anukampaṃ upādāyā’’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati; evañca pana vadeti – ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu; anukampaṃ upādāyā’’’ti. Adhivāsesi bhagavā tuṇhībhāvena.
一时,世尊住在王舍城竹林栗鼠庇护所。尔时,具寿瓦咖离住在陶师住处,患病、痛苦、重病。时,具寿瓦咖离告诉诸侍者:「来,贤友们,你们去见世尊;见后,以我的名义以头礼敬世尊之足:『世尊,比库瓦咖离患病、痛苦、重病,他以头礼敬世尊之足。』并如此说:『世尊,善哉!愿世尊出于怜悯,前往比库瓦咖离处。』」「是的,贤友。」那些比库应诺具寿瓦咖离后,去见世尊;见后,礼敬世尊,坐于一旁。坐于一旁的那些比库对世尊如此说:「世尊,比库瓦咖离患病、痛苦、重病,他以头礼敬世尊之足;并如此说:『世尊,善哉!愿世尊出于怜悯,前往比库瓦咖离处。』」世尊以沉默同意了。
Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami. Addasā kho āyasmā vakkali bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi . Atha kho bhagavā āyasmantaṃ vakkaliṃ etadavoca – ‘‘alaṃ, vakkali, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni; tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ vakkaliṃ etadavoca – ‘‘kacci te, vakkali, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo’’ti? ‘‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo’’ti. ‘‘Kacci te, vakkali, na kiñci kukkuccaṃ, na koci vippaṭisāro’’ti? ‘‘Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro’’ti. ‘‘Kacci pana taṃ, vakkali, attā sīlato na upavadatī’’ti? ‘‘Na kho maṃ, bhante, attā sīlato upavadatī’’ti. ‘‘No ce kira taṃ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṃ ko ca vippaṭisāro’’ti? ‘‘Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṃ tāvatikā balamattā, yāvatāhaṃ bhagavantaṃ dassanāya upasaṅkameyya’’nti.
时,世尊着衣、持钵衣,前往具寿瓦咖离处。具寿瓦咖离从远处看见世尊前来。看见后,在卧床上移动身体。时,世尊对具寿瓦咖离如此说:「够了,瓦咖离,你不要在卧床上移动身体。有这些已设置的座位;我将坐在那里。」世尊坐于已设置的座位。坐下后,世尊对具寿瓦咖离如此说:「瓦咖离,你可忍受吗?你可维持吗?苦受是否减退而不增长?其减退可知,而非增长?」「世尊,我不可忍受,不可维持;强烈的苦受增长而不减退;其增长可知,而非减退。」「瓦咖离,你没有任何悔疚,没有任何追悔吗?」「世尊,我确实有不少悔疚,有不少追悔。」「瓦咖离,你的自我在戒方面不责备你吗?」「世尊,我的自我在戒方面不责备我。」「瓦咖离,如果你的自我在戒方面不责备你,那么你有什么悔疚,有什么追悔呢?」「世尊,我长久以来想前往见世尊,但我身体中没有足够的力量,以致我能前往见世尊。」
‘‘Alaṃ , vakkali, kiṃ te iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati so maṃ passati; yo maṃ passati so dhammaṃ passati. Dhammañhi, vakkali, passanto maṃ passati; maṃ passanto dhammaṃ passati.
「够了,瓦咖离,何必看这腐臭之身?瓦咖离,凡见法者即见我;凡见我者即见法。瓦咖离,见法者即见我;见我者即见法。」
‘‘Taṃ kiṃ maññasi, vakkali, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ , bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… eso me attāti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.
「瓦咖离,你认为如何,色是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「是苦,世尊。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,世尊。」「受……想……行……识是常还是无常?」「无常,世尊。」……「这是我的我吗?」「不适合,世尊。」「因此,在此……如是见者……他了知『不再有此后有』。」
Atha kho bhagavā āyasmantaṃ vakkaliṃ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi. Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi – ‘‘etha maṃ, āvuso, mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamatha. Kathañhi nāma mādiso antaraghare kālaṃ kattabbaṃ maññeyyā’’ti? ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamiṃsu. Atha kho bhagavā tañca rattiṃ tañca divāvasesaṃ gijjhakūṭe pabbate vihāsi. Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca – ‘‘vakkali, bhante, bhikkhu vimokkhāya cetetī’’ti. Aparā devatā bhagavantaṃ etadavoca – ‘‘so hi nūna, bhante, suvimutto vimuccissatī’’ti. Idamavocuṃ tā devatāyo. Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.
那时,世尊以此教诫教诫具寿瓦咖离后,从座起立,前往灵鹫山。那时,具寿瓦咖离在世尊离去不久,对侍者们说:「来吧,朋友们,把我抬上床,前往仙吞山黑石处。像我这样的人怎么应该认为在房舍中间死去呢?」「是的,朋友。」那些比库们应诺具寿瓦咖离后,把具寿瓦咖离抬上床,前往仙吞山黑石处。那时,世尊在那夜和那日的剩余时间住在灵鹫山。那时,两位天人在深夜时分,以殊胜的容色照亮整个灵鹫山后,前往世尊处……站在一旁。站在一旁的一位天人对世尊这样说:「世尊,比库瓦咖离意向解脱。」另一位天人对世尊这样说:「世尊,他确实将善解脱而解脱。」那些天人说了这些。说了这些后,礼敬世尊,右绕后,就在那里消失了。
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṃ bhikkhuṃ evaṃ vadetha –
那时,世尊在那夜过后,对比库们说:「来吧,比库们,你们前往比库瓦咖离处;到了后,对比库瓦咖离这样说:」
‘‘‘Suṇāvuso tvaṃ, vakkali, bhagavato vacanaṃ dvinnañca devatānaṃ. Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca – vakkali, bhante, bhikkhu vimokkhāya cetetīti. Aparā devatā bhagavantaṃ etadavoca – so hi nūna, bhante, suvimutto vimuccissatīti. Bhagavā ca taṃ, āvuso vakkali, evamāha – mā bhāyi, vakkali; mā bhāyi, vakkali! Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ vakkaliṃ etadavocuṃ – ‘‘suṇāvuso vakkali, bhagavato vacanaṃ dvinnañca devatāna’’nti.
「『朋友瓦咖离,你听世尊和两位天人的话。朋友,今夜两位天人在深夜时分,以殊胜的容色照亮整个灵鹫山后,前往世尊处;到了后,礼敬世尊,站在一旁。朋友,站在一旁的一位天人对世尊这样说:世尊,比库瓦咖离意向解脱。另一位天人对世尊这样说:世尊,他确实将善解脱而解脱。朋友瓦咖离,世尊对你这样说:不要害怕,瓦咖离;不要害怕,瓦咖离!你的死将是无恶的,死时将是无恶的。』」「是的,世尊。」那些比库们应诺世尊后,前往具寿瓦咖离处;到了后,对具寿瓦咖离这样说:「朋友瓦咖离,听世尊和两位天人的话。」
Atha kho āyasmā vakkali upaṭṭhāke āmantesi – ‘‘etha maṃ, āvuso, mañcakā oropetha. Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṃ sotabbaṃ maññeyyā’’ti! ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakā oropesuṃ. ‘‘Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā…pe… ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca – ‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti. Aparā devatā bhagavantaṃ etadavoca – ‘so hi nūna, bhante, suvimutto vimuccissatī’ti. Bhagavā ca taṃ, āvuso vakkali, evamāha – ‘mā bhāyi, vakkali; mā bhāyi, vakkali! Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’’’ti. ‘‘Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha – ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha – ‘rūpaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Vedanā aniccā. Tāhaṃ, bhante, na kaṅkhāmi . Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Saññā… saṅkhārā aniccā. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Viññāṇaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṃsu. Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṃ āharesi.
那时,具寿瓦咖离对侍者们说:「来吧,朋友们,把我从床上放下来。像我这样的人怎么应该认为坐在高座上听那世尊的教诫呢?」「是的,朋友。」那些比库们应诺具寿瓦咖离后,把具寿瓦咖离从床上放下来。「朋友,今夜两位天人在深夜时分……站在一旁。朋友,站在一旁的一位天人对世尊这样说:『世尊,比库瓦咖离意向解脱。』另一位天人对世尊这样说:『世尊,他确实将善解脱而解脱。』朋友瓦咖离,世尊对你这样说:『不要害怕,瓦咖离;不要害怕,瓦咖离!你的死将是无恶的,死时将是无恶的。』」「那么,朋友们,以我的话语以头礼敬世尊的足:『世尊,比库瓦咖离患病、痛苦、重病。他以头礼敬世尊的足。』并这样说:『色是无常的。世尊,我对此不疑惑。凡无常者即是苦,我对此不疑惑。凡无常、苦、变易法者,我对此没有欲、贪或爱,我对此不疑惑。受是无常的。世尊,我对此不疑惑。凡无常者即是苦,我对此不疑惑。凡无常、苦、变易法者,我对此没有欲、贪或爱,我对此不疑惑。想……行是无常的。世尊,我对此不疑惑。凡无常者即是苦,我对此不疑惑。凡无常、苦、变易法者,我对此没有欲、贪或爱,我对此不疑惑。识是无常的。世尊,我对此不疑惑。凡无常者即是苦,我对此不疑惑。凡无常、苦、变易法者,我对此没有欲、贪或爱,我对此不疑惑。』」「是的,朋友。」那些比库们应诺具寿瓦咖离后离去了。那时,具寿瓦咖离在那些比库们离去不久,持刀自杀。
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno; so bhagavato pāde sirasā vandati; evañca vadeti – ‘rūpaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Vedanā… saññā… saṅkhārā … viññāṇaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’’’ti.
那时,那些比库们前往世尊处;到了后,坐在一旁。坐在一旁的那些比库们对世尊这样说:「世尊,比库瓦咖离患病、痛苦、重病;他以头礼敬世尊的足;并这样说:『色是无常的。世尊,我对此不疑惑。凡无常者即是苦,我对此不疑惑。凡无常、苦、变易法者,我对此没有欲、贪或爱,我对此不疑惑。受……想……行……识是无常的。世尊,我对此不疑惑。凡无常者即是苦,我对此不疑惑。凡无常、苦、变易法者,我对此没有欲、贪或爱,我对此不疑惑。』」
Atha kho bhagavā bhikkhū āmantesi – ‘‘āyāma, bhikkhave, yena isigilipassaṃ kāḷasilā tenupasaṅkamissāma; yattha vakkalinā kulaputtena satthamāharita’’nti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena isigilipassaṃ kāḷasilā tenupasaṅkami. Addasā kho bhagavā āyasmantaṃ vakkaliṃ dūratova mañcake vivattakkhandhaṃ semānaṃ.
那时,世尊对比库们说:「来吧,比库们,我们前往仙吞山黑石处;在那里善男子瓦咖离持刀自杀了。」「是的,世尊。」那些比库们应诺世尊。那时,世尊与众多比库一起前往仙吞山黑石处。世尊从远处看见具寿瓦咖离在床上侧卧着。
Tena kho pana samayena dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati adho disaṃ, gacchati anudisaṃ. Atha kho bhagavā bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, etaṃ dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ…pe… gacchati anudisa’’nti. ‘‘Evaṃ, bhante’’. ‘‘Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṃ samanvesati – ‘kattha vakkalissa kulaputtassa viññāṇaṃ patiṭṭhita’nti? Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto’’ti. Pañcamaṃ.
尔时,冒烟、黑暗前往东方,前往西方,前往北方,前往南方,前往上方,前往下方,前往中间诸方。于是世尊告诸比库:「诸比库,你们看见这冒烟、黑暗前往东方……前往中间诸方吗?」「是的,尊者。」「诸比库,这是魔波旬在寻求瓦咖利善男子的识:『瓦咖利善男子的识住立于何处?』诸比库,瓦咖利善男子以无住立的识而般涅槃。」
6. Assajisuttaṃ6. 阿沙基经
§88
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno. Atha kho āyasmā assaji upaṭṭhāke āmantesi – ‘‘etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha – ‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha – ‘sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato assajissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘assaji, bhante, bhikkhu ābādhiko…pe… sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.
一时,世尊住在王舍城竹林咖喇陀咖鸟园。尔时,具寿阿沙基住在咖沙巴园,生病、痛苦、重病。于是具寿阿沙基告诉诸侍者:「来,诸贤友,你们去见世尊;见后,以我的名义以头礼敬世尊之足:『尊者,阿沙基比库生病、痛苦、重病。他以头礼敬世尊之足。』并如此说:『尊者,善哉,愿世尊出于怜悯前往阿沙基比库处。』」「是的,贤友。」诸比库应诺具寿阿沙基后,前往世尊处;抵达后,礼敬世尊,坐于一旁。坐于一旁的诸比库对世尊如此说:「尊者,阿沙基比库生病……尊者,善哉,愿世尊出于怜悯前往阿沙基比库处。」世尊以沉默同意。
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā assaji tenupasaṅkami. Addasā kho āyasmā assaji bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi. Atha kho bhagavā āyasmantaṃ assajiṃ etadavoca – ‘‘alaṃ, assaji, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ assajiṃ etadavoca – ‘‘kacci te, assaji, khamanīyaṃ, kacci yāpanīyaṃ…pe… paṭikkamosānaṃ paññāyati no abhikkamo’’ti?
于是世尊在傍晚时从独坐中起来,前往具寿阿沙基处。具寿阿沙基看见世尊从远处走来。看见后,在卧床上移动身体。于是世尊对具寿阿沙基如此说:「够了,阿沙基,你不要在卧床上移动身体。这里有设置好的座位,我将坐在那里。」世尊坐在设置好的座位上。坐下后,世尊对具寿阿沙基如此说:「阿沙基,你可忍受吗?你可维持吗?……痛苦的感受是在减退而非增进,其减退被了知而非增进吗?」
‘‘Na me, bhante, khamanīyaṃ…pe… abhikkamosānaṃ paññāyati no paṭikkamo’’ti. ‘‘Kacci te, assaji, na kiñci kukkuccaṃ na koci vippaṭisāro’’ti? ‘‘Taggha me, bhante, anappakaṃ kukkuccaṃ anappako vippaṭisāro’’ti. ‘‘Kacci pana taṃ, assaji, attā sīlato na upavadatī’’ti? ‘‘Na kho maṃ, bhante, attā sīlato upavadatī’’ti. ‘‘No ce kira taṃ, assaji, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro’’ti? ‘‘Pubbe khvāhaṃ, bhante, gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṃ samādhiṃ nappaṭilabhāmi. Tassa mayhaṃ, bhante, taṃ samādhiṃ appaṭilabhato evaṃ hoti – ‘no cassāhaṃ parihāyāmī’’’ti. ‘‘Ye te, assaji, samaṇabrāhmaṇā samādhisārakā samādhisāmaññā tesaṃ taṃ samādhiṃ appaṭilabhataṃ evaṃ hoti – ‘no cassu mayaṃ parihāyāmā’’’ti.
「尊者,我不可忍受……增进被了知而非减退。」「阿沙基,你没有任何追悔、没有任何后悔吗?」「尊者,我确实有不少的追悔、不少的后悔。」「阿沙基,你的自我不会在戒方面责备你吗?」「尊者,我的自我不会在戒方面责备我。」「阿沙基,如果你的自我不会在戒方面责备你,那么你有什么追悔、什么后悔呢?」「尊者,以前我在疾病中一再地使身行轻安而住,我不能获得定。尊者,当我不能获得那定时,我如此想:『愿我不会退失!』」「阿沙基,那些以定为核心、以定为名称的沙门婆罗门,当他们不能获得那定时,他们如此想:『愿我们不会退失!』」
‘‘Taṃ kiṃ maññasi, assaji, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… viññāṇaṃ …pe… tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātīti. So sukhaṃ ce vedanaṃ vedayati , sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. Dukkhaṃ ce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. Adukkhamasukhaṃ ce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti…pe… ‘anabhinanditā’ti pajānāti. So sukhaṃ ce vedanaṃ vedayati , visaṃyutto naṃ vedayati; dukkhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati; adukkhamasukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati. So kāyapariyantikaṃ ce vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ ce vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
「阿沙基,你认为如何?色是常还是无常?」「无常,尊者。」……识……因此,在此……如此见……他了知:『不再有此存在。』如果他感受乐受,他了知:『它是无常的。』他了知:『它是不被执着的。』他了知:『它是不被欢喜的。』如果他感受苦受,他了知:『它是无常的。』他了知:『它是不被执着的。』他了知:『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。』……他了知:『它是不被欢喜的。』如果他感受乐受,他离系而感受它;如果他感受苦受,他离系而感受它;如果他感受不苦不乐受,他离系而感受它。当他感受身边际的感受时,他了知:『我感受身边际的感受。』当他感受命边际的感受时,他了知:『我感受命边际的感受。』他了知:『身坏后,寿命耗尽后,就在此处,一切所感受的、不被欢喜的将会清凉。』
‘‘Seyyathāpi , assaji, telañca paṭicca, vaṭṭiñca paṭicca, telappadīpo jhāyeyya; tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya. Evameva kho, assaji, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī’’ti. Chaṭṭhaṃ.
「阿沙基,譬如缘于油、缘于灯芯,油灯会燃烧;随着那油和灯芯的耗尽,无燃料而熄灭。同样地,阿沙基,比库当感受身边际的感受时,他了知:『我感受身边际的感受。』当感受命边际的感受时,他了知:『我感受命边际的感受。』他了知:『身坏后,寿命耗尽后,就在此处,一切所感受的、不被欢喜的将会清凉。』」
7. Khemakasuttaṃ7. 堪玛咖经
§89
Ekaṃ samayaṃ sambahulā therā bhikkhū kosambiyaṃ viharanti ghositārāme. Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno. Atha kho therā bhikkhū sāyanhasamayaṃ paṭisallānā vuṭṭhitā āyasmantaṃ dāsakaṃ āmantesuṃ – ‘‘ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – kacci te, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’’ti? ‘‘Evamāvuso’’ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca – ‘‘therā taṃ, āvuso khemaka, evamāhaṃsu – ‘kacci te, āvuso, khamanīyaṃ…pe… no abhikkamo’’’ti? ‘‘Na me, āvuso, khamanīyaṃ na yāpanīyaṃ…pe… abhikkamosānaṃ paññāyati no paṭikkamo’’ti.
一时,众多长老比库住在国桑比瞿师多园。尔时,具寿堪玛咖住在跋达利咖园,生病、痛苦、重病。于是诸长老比库在傍晚时从独坐中起来,告诉具寿达萨咖:「来,贤友达萨咖,你去见堪玛咖比库;见后,对堪玛咖比库如此说:『贤友堪玛咖,诸长老如此说:「贤友,你可忍受吗?你可维持吗?痛苦的感受是在减退而非增进,其减退被了知而非增进吗?」』」「是的,贤友。」具寿达萨咖应诺诸长老比库后,前往具寿堪玛咖处;抵达后,对具寿堪玛咖如此说:「贤友堪玛咖,诸长老如此说:『贤友,你可忍受吗?……而非增进吗?』」「贤友,我不可忍受、不可维持……增进被了知而非减退。」
Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – ‘‘khemako, āvuso, bhikkhu evamāha – ‘na me, āvuso, khamanīyaṃ…pe… abhikkamosānaṃ paññāyati no paṭikkamo’’’ti. ‘‘Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho . Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī’’’ti?
于是具寿达萨咖前往诸长老比库处;抵达后,对诸长老比库如此说:「贤友们,堪玛咖比库如此说:『贤友,我不可忍受……增进被了知而非减退。』」「来,贤友达萨咖,你去见堪玛咖比库;见后,对堪玛咖比库如此说:『贤友堪玛咖,诸长老如此说:「贤友,世尊说了这五取蕴,即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。具寿堪玛咖在这五取蕴中随观任何我或我所吗?」』」
‘‘Evamāvuso’’ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā…pe… therā taṃ, āvuso khemaka, evamāhaṃsu – ‘‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī’’ti? ‘‘Pañcime , āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’’ti.
「是的,具寿。」具寿达萨咖应诺诸长老比库后,前往具寿堪玛咖处;抵达后……诸长老如此对你说,具寿堪玛咖:「具寿,世尊说此五取蕴,即:色取蕴……识取蕴。具寿堪玛咖在此五取蕴中随观任何我或我所吗?」「具寿,世尊说此五取蕴,即:色取蕴……识取蕴。具寿,我在此五取蕴中不随观任何我或我所。」
Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – ‘‘khemako, āvuso, bhikkhu evamāha – ‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’’’ti. ‘‘Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati. Tenahāyasmā khemako arahaṃ khīṇāsavo’’’ti.
于是,具寿达萨咖前往诸长老比库处;抵达后,对诸长老比库如此说:「具寿,比库堪玛咖如此说:『具寿,世尊说此五取蕴,即:色取蕴……识取蕴。具寿,我在此五取蕴中不随观任何我或我所。』」「来吧,具寿达萨咖,你前往比库堪玛咖处;抵达后,对比库堪玛咖如此说:『诸长老如此对你说,具寿堪玛咖:具寿,世尊说此五取蕴,即:色取蕴……识取蕴。如果具寿堪玛咖在此五取蕴中不随观任何我或我所,那么具寿堪玛咖是阿拉汉、漏尽者。』」
‘‘Evamāvuso’’ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako…pe… therā taṃ, āvuso khemaka, evamāhaṃsu – ‘‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho; no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati, tenahāyasmā khemako arahaṃ khīṇāsavo’’ti. ‘‘Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi , na camhi arahaṃ khīṇāsavo; api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī’’ti.
「是的,具寿。」具寿达萨咖应诺诸长老比库后,前往具寿堪玛咖处……诸长老如此对你说,具寿堪玛咖:「具寿,世尊说此五取蕴,即:色取蕴……识取蕴。如果具寿堪玛咖在此五取蕴中不随观任何我或我所,那么具寿堪玛咖是阿拉汉、漏尽者。」「具寿,世尊说此五取蕴,即:色取蕴……识取蕴。具寿,我在此五取蕴中不随观任何我或我所,但我不是阿拉汉、漏尽者;然而,具寿,在五取蕴中,我已证得『我是』,但我不随观『这是我』。」
Atha kho āyasmā dāsako yena therā bhikkhū…pe… there bhikkhū etadavoca – ‘‘khemako, āvuso, bhikkhu evamāha – pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo; api ca me , āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī’’ti.
于是,具寿达萨咖前往诸长老比库处……对诸长老比库如此说:「具寿,比库堪玛咖如此说:『具寿,世尊说此五取蕴,即:色取蕴……识取蕴。具寿,我在此五取蕴中不随观任何我或我所,但我不是阿拉汉、漏尽者;然而,具寿,在五取蕴中,我已证得「我是」,但我不随观「这是我」。』」
‘‘Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – yametaṃ, āvuso khemaka, asmīti vadesi, kimetaṃ asmīti vadesi? Rūpaṃ asmīti vadesi, aññatra rūpā asmīti vadesi, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ asmīti vadesi, aññatra viññāṇā asmīti vadesi. Yametaṃ, āvuso khemaka, asmīti vadesi. Kimetaṃ asmīti vadesī’’’ti?
「来吧,具寿达萨咖,你前往比库堪玛咖处;抵达后,对比库堪玛咖如此说:『诸长老如此对你说,具寿堪玛咖:具寿堪玛咖,你所说的这个「我是」,你说的是什么「我是」?你说「色是我」吗?你说「离色而我是」吗?你说「受……想……行……识是我」吗?你说「离识而我是」吗?具寿堪玛咖,你所说的这个「我是」,你说的是什么「我是」?』」
‘‘Evamāvuso’’ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca – therā taṃ, āvuso khemaka, evamāhaṃsu – ‘‘yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi? Rūpaṃ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi? Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi? Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi’’ti? ‘‘Alaṃ, āvuso dāsaka, kiṃ imāya sandhāvanikāya! Āharāvuso, daṇḍaṃ; ahameva yena therā bhikkhū tenupasaṅkamissāmī’’ti.
「是的,具寿。」具寿达萨咖应诺诸长老比库后,前往具寿堪玛咖处;抵达后,对具寿堪玛咖如此说:「诸长老如此对你说,具寿堪玛咖:『具寿堪玛咖,你所说的这个「我是」,你说的是什么「我是」?你说「色是我」吗?你说「离色而我是」吗?你说「受……想……行……识是我」吗?你说「离识而我是」吗?具寿堪玛咖,你所说的这个「我是」,你说的是什么「我是」?』」「够了,具寿达萨咖,何必这样来回奔走!具寿,拿杖来;我自己将前往诸长老比库处。」
Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ khemakaṃ therā bhikkhū etadavocuṃ – ‘‘yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi? Rūpaṃ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi? Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi? Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesī’’ti? ‘‘Na khvāhaṃ, āvuso, rūpaṃ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi’’.
于是,具寿堪玛咖拄着杖前往诸长老比库处;抵达后,与诸长老比库互相问候。交换了友好、值得忆念的谈话后,在一旁坐下。坐在一旁的具寿堪玛咖,诸长老比库对他如此说:「具寿堪玛咖,你所说的这个「我是」,你说的是什么「我是」?你说「色是我」吗?你说「离色而我是」吗?你说「受……想……行……识是我」吗?你说「离识而我是」吗?具寿堪玛咖,你所说的这个「我是」,你说的是什么「我是」?」「具寿,我不说「色是我」,也不说「离色而我是」。我不说「受……想……行……识是我」,也不说「离识而我是」。然而,具寿,在五取蕴中,我已证得「我是」,但我不随观「这是我」。」
‘‘Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho. Yo nu kho evaṃ vadeyya – ‘pattassa gandho’ti vā ‘vaṇṇassa gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Yathā kathaṃ, panāvuso, sammā byākaramāno byākareyyā’’ti? ‘‘‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā’’ti. ‘‘Evameva khvāhaṃ, āvuso, na rūpaṃ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi’’.
「具寿,譬如青莲、红莲或白莲的香气。若有人如此说:『叶的香气』或『色的香气』或『蕊的香气』,他这样说是正确的说法吗?」「不是,具寿。」「那么,具寿,如何正确分别论才是正确分别论呢?」「具寿,说『花的香气』才是正确分别论。」「同样地,具寿,我不说『色是我』,也不说『离色而我是』。我不说『受……想……行……识是我』,也不说『离识而我是』。然而,具寿,在五取蕴中,我已证得『我是』,但我不随观『这是我』。」
‘‘Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti – ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati – iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchati.
「诸贤友,虽然圣弟子已舍断五下分结,但他仍有随伴于五取蕴的『我是』之慢、『我是』之欲、『我是』之随眠未根除。他于后时,住于随观五取蕴的生灭:『如此是色,如此是色的集起,如此是色的灭尽;如此是受……如此是想……如此是行……如此是识,如此是识的集起,如此是识的灭尽。』当他住于随观此五取蕴的生灭时,凡他所有随伴于五取蕴的『我是』之慢、『我是』之欲、『我是』之随眠未根除者,那也达到根除。」
‘‘Seyyathāpi , āvuso, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ. Tamenaṃ sāmikā rajakassa anupadajjuṃ. Tamenaṃ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti. Kiñcāpi taṃ hoti vatthaṃ parisuddhaṃ pariyodātaṃ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato. Tamenaṃ rajako sāmikānaṃ deti. Tamenaṃ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti. Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṃ gacchati. Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati. ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchatī’’ti.
「诸贤友,譬如有一件污秽、垢染的衣服。其主人将它交给洗衣者。洗衣者以碱或灰或牛粪揉搓它后,在清水中洗净。虽然那衣服清净、洁白,但仍有随伴的碱味或灰味或牛粪味未根除。洗衣者将它交还主人。主人将它放在熏香的箱子里。凡其所有随伴的碱味或灰味或牛粪味未根除者,那也达到根除。同样地,诸贤友,虽然圣弟子已舍断五下分结,但他仍有随伴于五取蕴的『我是』之慢、『我是』之欲、『我是』之随眠未根除。他于后时,住于随观五取蕴的生灭:『如此是色,如此是色的集起,如此是色的灭尽;如此是受……如此是想……如此是行……如此是识,如此是识的集起,如此是识的灭尽。』当他住于随观此五取蕴的生灭时,凡他所有随伴于五取蕴的『我是』之慢、『我是』之欲、『我是』之随眠未根除者,那也达到根除。」
Evaṃ vutte, therā bhikkhū āyasmantaṃ khemakaṃ etadavocuṃ – ‘‘na kho mayaṃ āyasmantaṃ khemakaṃ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṃ vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Tayidaṃ āyasmatā khemakena tassa bhagavato sāsanaṃ vitthārena ācikkhitaṃ desitaṃ paññāpitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ uttānīkata’’nti.
如是说已,诸长老比库对具寿堪玛咖说:「我们询问具寿堪玛咖,并非意欲恼害,但具寿堪玛咖能够详细地阐明、教导、施设、建立、开显、分别论、阐释彼世尊的教法。具寿堪玛咖已详细地阐明、教导、施设、建立、开显、分别论、阐释了彼世尊的教法。」
Idamavoca āyasmā khemako. Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṃ abhinanduṃ. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu, āyasmato khemakassa cāti. Sattamaṃ.
具寿堪玛咖说了此。诸长老比库心满意足,欢喜具寿堪玛咖所说。而当此分别论被宣说时,六十位长老比库的心无取着而从诸漏解脱,具寿堪玛咖的心也是。第七经。
8. Channasuttaṃ8. 阐那经
§90
Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā channo sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā there bhikkhū etadavoca – ‘‘ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ, yathāhaṃ dhammaṃ passeyya’’nti.
一时,众多长老比库住在巴拉纳西的仙人堕处鹿野苑。尔时,具寿阐那于傍晚时从独坐中起,拿着钥匙,从精舍到精舍地走近诸长老比库,对诸长老比库说:「愿诸具寿长老教诫我,愿诸具寿长老教导我,愿诸具寿长老为我作如法之说,使我得见法。」
Evaṃ vutte, therā bhikkhū āyasmantaṃ channaṃ etadavocuṃ – ‘‘rūpaṃ kho, āvuso channa, aniccaṃ; vedanā aniccā; saññā aniccā; saṅkhārā aniccā; viññāṇaṃ aniccaṃ. Rūpaṃ anattā; vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā; sabbe dhammā anattā’’ti.
如是说已,诸长老比库对具寿阐那说:「贤友阐那,色是无常;受是无常;想是无常;行是无常;识是无常。色是无我;受……想……行……识是无我。一切行是无常;一切法是无我。」
Atha kho āyasmato channassa etadahosi – ‘‘mayhampi kho etaṃ evaṃ hoti – ‘rūpaṃ aniccaṃ, vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; rūpaṃ anattā, vedanā … saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṃ uppajjati; paccudāvattati mānasaṃ – ‘atha ko carahi me attā’ti ? Na kho panevaṃ dhammaṃ passato hoti. Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyya’’nti.
尔时,具寿阐那生起此念:「我也如此认为:『色是无常,受……想……行……识是无常;色是无我,受……想……行……识是无我。一切行是无常,一切法是无我。』然而,于一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃,我的心不跃入、须跋信、不住立、不胜解。惊惧、执取生起;心退缩:『那么,谁是我的我呢?』然而,如是见法者不会如此。谁能为我如是说法,使我得见法呢?」
Atha kho āyasmato channassa etadahosi – ‘‘ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositārāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ; atthi ca me āyasmante ānande tāvatikā vissaṭṭhi . Yaṃnūnāhaṃ yenāyasmā ānando tenupasaṅkameyya’’nti. Atha kho āyasmā channo senāsanaṃ saṃsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi…pe… ekamantaṃ nisinno kho āyasmā channo āyasmantaṃ ānandaṃ etadavoca –
尔时,具寿阐那生起此念:「此具寿阿难住在国桑比的瞿师多园,为导师所称赞,为有智的同梵行者所尊重,具寿阿难能够为我如是说法,使我得见法;我对具寿阿难有如此的信赖。我何不前往具寿阿难处呢?」于是,具寿阐那收拾住处,持衣钵,前往国桑比的瞿师多园,前往具寿阿难处;抵达后,与具寿阿难互相问候……坐于一面的具寿阐那对具寿阿难说:」
‘‘Ekamidāhaṃ , āvuso ānanda, samayaṃ bārāṇasiyaṃ viharāmi isipatane migadāye. Atha khvāhaṃ, āvuso, sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamiṃ; upasaṅkamitvā there bhikkhū etadavocaṃ – ‘ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyya’nti. Evaṃ vutte maṃ, āvuso, therā bhikkhū etadavocuṃ – ‘rūpaṃ kho, āvuso channa, aniccaṃ; vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; rūpaṃ anattā…pe… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’’’ti.
「贤友阿难,一时我住在巴拉纳西的仙人堕处鹿野苑。贤友,那时我在傍晚时分从独坐中起来,拿着钥匙,从一个住所走到另一个住所;走近后,我对长老比库们这样说:『愿诸具寿长老教诫我,愿诸具寿长老教导我,愿诸具寿长老为我作法的谈论,使我能见法。』贤友,如此说时,长老比库们对我这样说:『贤友阐那,色是无常的;受……想……行……识是无常的;色是无我的……(中略)……识是无我的。一切行是无常的,一切法是无我的。』」
‘‘Tassa mayhaṃ, āvuso, etadahosi – ‘mayhampi kho etaṃ evaṃ hoti – rūpaṃ aniccaṃ…pe… viññāṇaṃ aniccaṃ, rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṃ uppajjati; paccudāvattati mānasaṃ – ‘atha ko carahi me attā’ti? Na kho panevaṃ dhammaṃ passato hoti. Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyanti!
「贤友,我这样想:『我也这样认为:色是无常的……(中略)……识是无常的,色是无我的,受……想……行……识是无我的。一切行是无常的,一切法是无我的。』然而,在一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃中,我的心不跃入、不明净、不住立、不胜解。恐惧生起,执取生起;心退缩:『那么,谁是我的我呢?』然而,如此见法者不会这样。谁能为我如此说法,使我能见法呢?」
‘‘Tassa mayhaṃ, āvuso, etadahosi – ‘ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositarāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ. Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. Yaṃnūnāhaṃ yenāyasmā ānando tenupasaṅkameyya’nti. Ovadatu maṃ, āyasmā ānando; anusāsatu maṃ, āyasmā ānando; karotu me, āyasmā ānando dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyya’’nti.
「贤友,我这样想:『这位具寿阿难住在国桑比的瞿师罗园,为导师所称赞,也为有智的同梵行者所尊重,具寿阿难能够为我如此说法,使我能见法。而且我对具寿阿难有那么多的信赖。我何不前往具寿阿难那里呢?』愿具寿阿难教诫我;愿具寿阿难教导我;愿具寿阿难为我作法的谈论,使我能见法。」
‘‘Ettakenapi mayaṃ āyasmato channassa attamanā api nāma taṃ āyasmā channo āvi akāsi khīlaṃ chindi . Odahāvuso, channa , sotaṃ; bhabbosi dhammaṃ viññātu’’nti. Atha kho āyasmato channassa tāvatakeneva uḷāraṃ pītipāmojjaṃ uppajji – ‘‘bhabbo kirasmi dhammaṃ viññātu’’nti.
「仅仅这样,我们对具寿阐那已感到满意,具寿阐那竟然打开了、破除了障碍。贤友阐那,倾耳听!你能了知法。」于是,仅仅那样,具寿阐那就生起了极大的喜悦:『我竟然能了知法!』
‘‘Sammukhā metaṃ, āvuso channa, bhagavato sutaṃ, sammukhā ca paṭiggahitaṃ kaccānagottaṃ bhikkhuṃ ovadantassa – dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañceva natthitañca. Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hoti. Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā, sā na hoti. Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena taṃ cāyaṃ upayupādānaṃ cetaso adhiṭṭhānābhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti. Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatīti na kaṅkhati na vicikicchati. Aparappaccayā ñāṇamevassa ettha hoti. Ettāvatā kho, kaccāna, sammādiṭṭhi hoti. Sabbamatthīti kho, kaccāna, ayameko anto. Sabbaṃ natthīti ayaṃ dutiyo anto. Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.
「贤友阐那,这是我从世尊面前听到的、从面前领受的,当教诫咖吒亚那比库时:『咖吒亚那,这世间大多依于两端:存在与不存在。咖吒亚那,以正慧如实见世间集者,对他来说,世间的不存在就不存在。咖吒亚那,以正慧如实见世间灭者,对他来说,世间的存在就不存在。咖吒亚那,这世间大多被亲近、执取、现贪、系缚所束缚,但他不亲近、不执取那亲近与执取、心的住着、现贪、随眠,不住着「我的我」。他对「只是苦在生起时生起,苦在灭时灭」不犹豫、不疑惑。不依他缘,在此他只有智。咖吒亚那,到此程度就有正见。咖吒亚那,「一切存在」,这是一端。「一切不存在」,这是第二端。咖吒亚那,如来不接近这两端,而从中道说法:以无明为缘而有行;以行为缘而有识……(中略)……如此,这整个苦蕴集起。但以无明的无余离贪灭而行灭……(中略)……如此,这整个苦蕴灭。』」
‘‘Evametaṃ, āvuso ānanda, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato ānandassa dhammadesanaṃ sutvā dhammo abhisamito’’ti. Aṭṭhamaṃ.
「贤友阿难,对于那些有如此同情的、希望利益的、教诫的、教导的同梵行者的诸具寿来说,确实如此。而且,听了具寿阿难的这个法的开示后,我已现观了法。」第八经。
9. Rāhulasuttaṃ9. 拉胡喇经
§91
Sāvatthinidānaṃ . Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti?
沙瓦提因缘。那时,具寿拉胡喇前往世尊那里;抵达后……(中略)……坐在一边的具寿拉胡喇对世尊这样说:「尊者,如何知、如何见,在这有识之身和外面的一切相中,我作、我所作、慢随眠才不存在呢?」
‘‘Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā … yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā…pe… sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti. Navamaṃ.
「拉胡喇,凡任何色,无论过去、未来、现在,内或外,粗或细,劣或胜,远或近,一切色都以正慧如实见:『这不是我的,这我不是,这不是我的我。』凡任何受……凡任何想……凡任何行……凡任何识,无论过去、未来、现在,内或外……(中略)……一切识都以正慧如实见:『这不是我的,这我不是,这不是我的我。』拉胡喇,如此知、如此见,在这有识之身和外面的一切相中,我作、我所作、慢随眠就不存在。」第九经。
10. Dutiyarāhulasuttaṃ10. 第二拉胡喇经
§92
Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimutta’’nti? ‘‘Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Evaṃ kho, rāhula , jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimutta’’nti. Dasamaṃ.
沙瓦提因缘。具寿拉胡喇坐于一边,对世尊如此说道——「尊者,如何知、如何见,于此有识之身及外在的一切相,心离我作、我所作、慢,超越了慢,寂静、善解脱?」「拉胡喇,凡任何色,过去、未来、现在,内或外……乃至……或远或近,一切色『这不是我的,我不是这个,这不是我的我』,以正慧如实见此后,无取而解脱。凡任何受……凡任何想……凡任何诸行……凡任何识,过去、未来、现在,内或外,粗或细,劣或胜,或远或近,一切识『这不是我的,我不是这个,这不是我的我』,以正慧如实见此后,无取而解脱。拉胡喇,如此知、如此见,于此有识之身及外在的一切相,心离我作、我所作、慢,超越了慢,寂静、善解脱。」第十经。
Theravaggo navamo. · 长老品第九
Tassuddānaṃ –
其摄颂——
Ānando tisso yamako, anurādho ca vakkali;
阿难、三经、双经,阿奴罗度与瓦咖利;
Assaji khemako channo, rāhulā apare duve.
阿沙基、堪玛咖、阐那,拉胡喇另外二经。
10. Pupphavaggo
10. 花品
1. Nadīsuttaṃ1. 河经
§93
Sāvatthinidānaṃ . ‘‘Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu kāsā cepi jātā assu, te naṃ ajjholambeyyuṃ; kusā cepi jātā assu, te naṃ ajjholambeyyuṃ; pabbajā cepi jātā assu, te naṃ ajjholambeyyuṃ; bīraṇā cepi jātā assu, te naṃ ajjholambeyyuṃ; rukkhā cepi jātā assu, te naṃ ajjholambeyyuṃ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṃ . So tatonidānaṃ anayabyasanaṃ āpajjeyya. Evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ palujjati. So tatonidānaṃ anayabyasanaṃ āpajjati. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ ; attani vā viññāṇaṃ , viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ palujjati. So tatonidānaṃ anayabyasanaṃ āpajjati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’. ‘‘Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Paṭhamaṃ.
沙瓦提因缘。「诸比库,譬如山中之河,急流而下,流向远方,水流湍急。若其两岸生有咖沙草,它们会垂覆于河;若生有库沙草,它们会垂覆于河;若生有蔓草,它们会垂覆于河;若生有比拉那草,它们会垂覆于河;若生有树木,它们会垂覆于河。若有人被水流冲走,若抓住咖沙草,它们会断裂。他会因此而遭遇灾祸不幸。若抓住库沙草,若抓住蔓草,若抓住比拉那草,若抓住树木,它们会断裂。他会因此而遭遇灾祸不幸。同样地,诸比库,未受教导的凡夫,不见诸圣者,不熟练圣法,未受圣法调御,不见善人,不熟练善人法,未受善人法调御,认为色是我,或我拥有色;或色在我中,或我在色中。他的那个色会断裂。他会因此而遭遇灾祸不幸。受……想……诸行……认为识是我,或我拥有识;或识在我中,或我在识中。他的那个识会断裂。他会因此而遭遇灾祸不幸。诸比库,你们认为如何,色是常还是无常?」「无常,尊者。」「受……想……诸行……识是常还是无常?」「无常,尊者。」「因此,于此……乃至……如此见者……乃至……他了知『不再有此处的状态』。」第一经。
2. Pupphasuttaṃ2. 花经
§94
Sāvatthinidānaṃ. ‘‘Nāhaṃ, bhikkhave, lokena vivadāmi, lokova mayā vivadati. Na, bhikkhave, dhammavādī kenaci lokasmiṃ vivadati. Yaṃ, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘natthī’ti vadāmi. Yaṃ, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘atthī’ti vadāmi’’.
沙瓦提因缘。「诸比库,我不与世间诤论,而是世间与我诤论。诸比库,说法者不与世间任何人诤论。诸比库,凡世间智者共许为不存在者,我也说『不存在』。诸比库,凡世间智者共许为存在者,我也说『存在』。」
‘‘Kiñca, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘natthī’ti vadāmi? Rūpaṃ , bhikkhave, niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi. Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi. Idaṃ kho, bhikkhave, natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi’’.
「诸比库,什么是世间智者共许为不存在,而我说『不存在』者?诸比库,色是常、坚固、恒、不变易法,世间智者共许为不存在;我也说『不存在』。受……想……诸行……识是常、坚固、恒、不变易法,世间智者共许为不存在;我也说『不存在』。诸比库,这是世间智者共许为不存在者;我也说『不存在』。」
‘‘Kiñca, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘atthī’ti vadāmi? Rūpaṃ, bhikkhave, aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi. Vedanā aniccā…pe… viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi. Idaṃ kho, bhikkhave, atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi’’.
「诸比库!什么是世间智者所认同为存在的,我也说『存在』呢?诸比库!色是无常、苦、变易法,是世间智者所认同为存在的;我也说它『存在』。受是无常……(中略)……识是无常、苦、变易法,是世间智者所认同为存在的;我也说它『存在』。诸比库!这是世间智者所认同为存在的;我也说它『存在』。」
‘‘Atthi, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti; abhisambujjhitvā abhisametvā taṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
「诸比库!世间有世间法,如来正觉它、证得它;正觉、证得之后,宣说它、教导它、施设它、建立它、开显它、分别论它、阐明它。
‘‘Kiñca , bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti? Rūpaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
「诸比库!什么是世间的世间法,如来正觉它、证得它,正觉、证得之后,宣说它、教导它、施设它、建立它、开显它、分别论它、阐明它呢?诸比库!色是世间的世间法,如来正觉它、证得它。正觉、证得之后,宣说它、教导它、施设它、建立它、开显它、分别论它、阐明它。
‘‘Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi! Vedanā, bhikkhave, loke lokadhammo…pe… saññā, bhikkhave… saṅkhārā, bhikkhave… viññāṇaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
「诸比库!当如来如此宣说、教导、施设、建立、开显、分别论、阐明时,若不知、不见,诸比库!对于这样愚痴的凡夫、盲者、无眼者、不知者、不见者,我能做什么呢!诸比库!受是世间的世间法……(中略)……诸比库!想……诸比库!行……诸比库!识是世间的世间法,如来正觉它、证得它。正觉、证得之后,宣说它、教导它、施设它、建立它、开显它、分别论它、阐明它。
‘‘Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi!
「诸比库!当如来如此宣说、教导、施设、建立、开显、分别论、阐明时,若不知、不见,诸比库!对于这样愚痴的凡夫、盲者、无眼者、不知者、不见者,我能做什么呢!
‘‘Seyyathāpi, bhikkhave, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma ṭhāti anupalittaṃ udakena; evameva kho, bhikkhave, tathāgato loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharati anupalitto lokenā’’ti. Dutiyaṃ.
「诸比库!譬如青莲、红莲或白莲,生于水中,长于水中,出离于水而立,不为水所染污;诸比库!如来也是如此,生于世间,长于世间,超越世间而住,不为世间所染污。」第二经。
3. Pheṇapiṇḍūpamasuttaṃ3. 泡沫团喻经
§95
Ekaṃ samayaṃ bhagavā ayujjhāyaṃ viharati gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi –
一时,世尊住在阿由迦,恒河岸边。在那里,世尊对诸比库说——
‘‘Seyyathāpi, bhikkhave, ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro? Evameva kho, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati , tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro?
「诸比库!譬如这恒河带来一大团泡沫。有眼之人看见它、观察它、如理省察它。当他看见、观察、如理省察它时,它显现为空虚的、显现为虚无的、显现为无实质的。诸比库!泡沫团中能有什么实质呢?诸比库!同样地,凡任何色,无论过去、未来、现在……(中略)……无论远、近,比库看见它、观察它、如理省察它。当他看见、观察、如理省察它时,它显现为空虚的、显现为虚无的、显现为无实质的。诸比库!色中能有什么实质呢?
‘‘Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṃ uppajjati ceva nirujjhati ca. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro? Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā…pe… yā dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, vedanāya sāro?
「诸比库!譬如在秋季,当天下大雨时,水上生起水泡,又灭去。有眼之人会看见它、审察它、如理省察它。当他看见、审察、如理省察它时,它显现为空虚的、显现为虚伪的、显现为无实质的。诸比库!水泡有什么实质呢?同样地,诸比库!凡任何受,无论过去、未来、现在……(中略)……无论远、近,比库看见它、审察它、如理省察它。当他看见、审察、如理省察它时,它显现为空虚的、显现为虚伪的、显现为无实质的。诸比库!受有什么实质呢?」
‘‘Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya…pe… kiñhi siyā, bhikkhave, marīcikāya sāro? Evameva kho, bhikkhave, yā kāci saññā…pe….
「诸比库!譬如在夏季最后一个月,当正午时分,阳焰闪动。有眼之人会看见它、审察它、如理省察它。当他看见、审察、如理省察它时,它显现为空虚的、显现为虚伪的……(中略)……诸比库!阳焰有什么实质呢?同样地,诸比库!凡任何想……(中略)……」
‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ . Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tassa pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ! Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro? Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā…pe… ye dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro?
「诸比库!譬如寻求实质、寻找实质、遍求实质的人,拿着锋利的斧头进入森林。在那里,他看见一棵高大的芭蕉树干,笔直、新鲜、未结果实。他在根部砍断它;在根部砍断后,在顶端砍断它;在顶端砍断后,剥开叶鞘。他剥开叶鞘时,连边材也得不到,何况实质!有眼之人会看见它、审察它、如理省察它。当他看见、审察、如理省察它时,它显现为空虚的、显现为虚伪的、显现为无实质的。诸比库!芭蕉树干有什么实质呢?同样地,诸比库!凡任何诸行,无论过去、未来、现在……(中略)……无论远、近,比库看见它、审察它、如理省察它。当他看见、审察、如理省察它时,它显现为空虚的、显现为虚伪的、显现为无实质的。诸比库!诸行有什么实质呢?」
‘‘Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṃ vidaṃseyya. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro? Evameva kho, bhikkhave, yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro?
「诸比库!譬如幻师或幻师的弟子在十字路口展示幻术。有眼之人会看见它、审察它、如理省察它。当他看见、审察、如理省察它时,它显现为空虚的、显现为虚伪的、显现为无实质的。诸比库!幻术有什么实质呢?同样地,诸比库!凡任何识,无论过去、未来、现在……(中略)……无论远、近,比库看见它、审察它、如理省察它。当他看见、审察、如理省察它时,它显现为空虚的、显现为虚伪的、显现为无实质的。诸比库!识有什么实质呢?」
‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti…pe… nāparaṃ itthattāyāti pajānāti’’.
「诸比库!如此见者,多闻的圣弟子于色亦厌离,于受亦……于想亦……于诸行亦……于识亦厌离。厌离者离染;离染者解脱。于解脱,生起『已解脱』之智……(中略)……他了知『不再有后有』。」
Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
世尊说此。说此已,善逝、导师又说:
‘‘Pheṇapiṇḍūpamaṃ rūpaṃ, vedanā bubbuḷūpamā ;
「色如聚沫,受如水泡;」
Marīcikūpamā saññā, saṅkhārā kadalūpamā;
「想如阳焰,行如芭蕉;」
Māyūpamañca viññāṇaṃ, desitādiccabandhunā.
识如幻,由太阳之亲族所教示。
‘‘Yathā yathā nijjhāyati, yoniso upaparikkhati;
「无论如何思惟,如理地遍察,
Rittakaṃ tucchakaṃ hoti, yo naṃ passati yoniso.
对如理见者而言,它是空的、虚的。
‘‘Imañca kāyaṃ ārabbha, bhūripaññena desitaṃ;
「关于此身,由大慧者所教示:
Pahānaṃ tiṇṇaṃ dhammānaṃ, rūpaṃ passatha chaḍḍitaṃ.
当舍断三法时,见色被弃。
‘‘Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;
「当寿、暖与识,舍弃此身时,
Apaviddho tadā seti, parabhattaṃ acetanaṃ.
那时它被抛弃而躺卧,成为他人之食、无心识者。
‘‘Etādisāyaṃ santāno, māyāyaṃ bālalāpinī;
「此相续如是,此幻、此愚者之欺诳。
Vadhako esa akkhāto, sāro ettha na vijjati.
这被称为屠夫，此中找不到实质。
‘‘Evaṃ khandhe avekkheyya, bhikkhu āraddhavīriyo;
比库应当如此观察诸蕴，精进努力；
Divā vā yadi vā rattiṃ, sampajāno paṭissato.
无论白天或夜晚，正知、具念。
‘‘Jaheyya sabbasaṃyogaṃ, kareyya saraṇattano;
应当舍断一切结缚，为自己作归依处；
Careyyādittasīsova, patthayaṃ accutaṃ pada’’nti. tatiyaṃ;
应当如头燃般而行，希求不死之处。第三经。
4. Gomayapiṇḍasuttaṃ4. 牛粪团经
§96
Sāvatthinidānaṃ . Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci saññā yā saññā…pe… atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti? Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti? ‘‘Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā… kāci saññā… keci saṅkhārā… kiñci viññāṇaṃ , yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti.
沙瓦提因缘。那位比库坐于一旁后，对世尊如此说：「尊者，是否有任何色是常的、坚固的、恒久的、不变易法、将如此永恒地安住？尊者，是否有任何受是常的、坚固的、恒久的、不变易法、将如此永恒地安住？尊者，是否有任何想……尊者，是否有任何诸行是常的、坚固的、恒久的、不变易法、将如此永恒地安住？尊者，是否有任何识是常的、坚固的、恒久的、不变易法、将如此永恒地安住？」「比库，没有任何色是常的、坚固的、恒久的、不变易法、将如此永恒地安住。比库，没有任何受……任何想……任何诸行……任何识是常的、坚固的、恒久的、不变易法、将如此永恒地安住。」
Atha kho bhagavā parittaṃ gomayapiṇḍaṃ pāṇinā gahetvā taṃ bhikkhuṃ etadavoca – ‘‘ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
那时，世尊用手拿起一小团牛粪，对那位比库如此说：「比库，连这么多的个体获得也不是常的、坚固的、恒久的、不变易法、将如此永恒地安住。比库，如果连这么多的个体获得是常的、坚固的、恒久的、不变易法，这梵行住就不会被了知为正确地灭尽苦。比库，正因为连这么多的个体获得也不是常的、坚固的、恒久的、不变易法，所以梵行住被了知为正确地灭尽苦。
‘‘Bhūtapubbāhaṃ, bhikkhu, rājā ahosiṃ khattiyo muddhāvasitto. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītinagarasahassāni ahesuṃ kusāvatī rājadhānippamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipāsādasahassāni ahesuṃ dhammapāsādappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikūṭāgārasahassāni ahesuṃ mahābyūhakūṭāgārappamukhāni . Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṃ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītināgasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītiassasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītirathasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītimaṇisahassāni ahesuṃ maṇiratanappamukhāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītiitthisahassāni ahesuṃ subhaddādevippamukhāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītikhattiyasahassāni ahesuṃ anuyantāni pariṇāyakaratanappamukhāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītidhenusahassāni ahesuṃ dukūlasandanāni kaṃsūpadhāraṇāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītivatthakoṭisahassāni ahesuṃ khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītithālipākasahassāni ahesuṃ; sāyaṃ pātaṃ bhattābhihāro abhihariyittha.
「比库，过去我曾是国王，是灌顶的刹帝利。比库，我那位灌顶的刹帝利国王有八万四千座城市，以库沙瓦帝王都为首。比库，我那位灌顶的刹帝利国王有八万四千座宫殿，以法殿为首。比库，我那位灌顶的刹帝利国王有八万四千座重阁，以大庄严重阁为首。比库，我那位灌顶的刹帝利国王有八万四千张卧榻，是象牙制的、心材制的、黄金制的，铺着羊毛毯、白布、刺绣毯，有羚羊皮最上等的覆盖物，有顶盖，两端有红枕。比库，我那位灌顶的刹帝利国王有八万四千头象，有黄金装饰、黄金幢旗、覆盖着金网，以伍波萨他象王为首。比库，我那位灌顶的刹帝利国王有八万四千匹马，有黄金装饰、黄金幢旗、覆盖着金网，以云马王为首。比库，我那位灌顶的刹帝利国王有八万四千辆车，有黄金装饰、黄金幢旗、覆盖着金网，以韦阇延多车为首。比库，我那位灌顶的刹帝利国王有八万四千颗宝珠，以宝珠宝为首。比库，我那位……有八万四千位妇女，以须跋达天后为首。比库，我那位……有八万四千位刹帝利随从，以统领宝为首。比库，我那位……有八万四千头乳牛，系着细布绳，用铜桶挤奶。比库，我那位……有八万四千万件衣服，是细亚麻的、细丝绸的、细羊毛的、细棉布的。比库，我那位……有八万四千盘食物；早晚都供奉饮食。
‘‘Tesaṃ kho pana, bhikkhu, caturāsītiyā nagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti yamahaṃ tena samayena ajjhāvasāmi – kusāvatī rājadhānī. Tesaṃ kho pana, bhikkhu, caturāsītiyā pāsādasahassānaṃ ekoyeva so pāsādo hoti yamahaṃ tena samayena ajjhāvasāmi – dhammo pāsādo. Tesaṃ kho pana, bhikkhu, caturāsītiyā kūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti yamahaṃ tena samayena ajjhāvasāmi – mahābyūhaṃ kūṭāgāraṃ. Tesaṃ kho pana, bhikkhu, caturāsītiyā pallaṅkasahassānaṃ ekoyeva so pallaṅko hoti yamahaṃ tena samayena paribhuñjāmi – dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā. Tesaṃ kho pana, bhikkhu, caturāsītiyā nāgasahassānaṃ ekoyeva so nāgo hoti yamahaṃ tena samayena abhiruhāmi – uposatho nāgarājā. Tesaṃ kho pana, bhikkhu, caturāsītiyā assasahassānaṃ ekoyeva so asso hoti yamahaṃ tena samayena abhiruhāmi – valāhako assarājā. Tesaṃ kho pana, bhikkhu, caturāsītiyā rathasahassānaṃ ekoyeva so ratho hoti yamahaṃ tena samayena abhiruhāmi – vejayanto ratho. Tesaṃ kho pana, bhikkhu, caturāsītiyā itthisahassānaṃ ekāyeva sā itthī hoti yā maṃ tena samayena paccupaṭṭhāti – khattiyānī vā velāmikā vā. Tesaṃ kho pana, bhikkhu, caturāsītiyā vatthakoṭisahassānaṃ ekaññeva taṃ vatthayugaṃ hoti yamahaṃ tena samayena paridahāmi – khomasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā kappāsikasukhumaṃ vā. Tesaṃ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṃ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca sūpeyyaṃ . Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā. Evaṃ aniccā kho, bhikkhu, saṅkhārā. Evaṃ addhuvā kho, bhikkhu, saṅkhārā. Evaṃ anassāsikā kho, bhikkhu, saṅkhārā. Yāvañcidaṃ , bhikkhu, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitu’’nti. Catutthaṃ.
「比库,在那八万四千城市中,只有一座城市是我在那时居住的——库沙瓦帝王都。比库,在那八万四千宫殿中,只有一座宫殿是我在那时居住的——法宫殿。比库,在那八万四千重阁中,只有一座重阁是我在那时居住的——大庄严重阁。比库,在那八万四千卧榻中,只有一张卧榻是我在那时使用的——象牙制的、或实木制的、或金制的、或银制的。比库,在那八万四千象中,只有一头象是我在那时骑乘的——伍波萨他他象王。比库,在那八万四千马中,只有一匹马是我在那时骑乘的——瓦喇哈咖马王。比库,在那八万四千车中,只有一辆车是我在那时骑乘的——韦佳延多车。比库,在那八万四千女人中,只有一位女人是在那时须跋我的——刹帝利女或韦喇米咖女。比库,在那八万四千亿衣服中,只有一套衣服是我在那时穿着的——细亚麻布的、或细丝绸的、或细羊毛的、或细棉布的。比库,在那八万四千盘食中,只有一盘食是我从中吃最多一那利咖饭量及相应的咖哩。如此,比库,所有那些行已过去、已灭、已变易。比库,诸行如此无常。比库,诸行如此不坚固。比库,诸行如此不可依靠。比库,仅此就足以厌离一切行,足以离贪,足以解脱。」第四经
5. Nakhasikhāsuttaṃ5. 指甲尖经
§97
Sāvatthinidānaṃ . Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci saññā…pe… keci saṅkhārā, ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti? Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti? ‘‘Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā… kāci saññā… keci saṅkhārā…pe… kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti.
沙瓦提因缘。坐于一旁的那位比库对世尊如此说:「尊者,是否有任何色,那色是常、坚固、恒、不变易法,将如此永恒地住立?尊者,是否有任何受,那受是常、坚固、恒、不变易法,将如此永恒地住立?尊者,是否有任何想……任何行,那些行是常、坚固、恒、不变易法,将如此永恒地住立?尊者,是否有任何识,那识是常、坚固、恒、不变易法,将如此永恒地住立?」「比库,没有任何色,那色是常、坚固、恒、不变易法,将如此永恒地住立。比库,没有任何受……任何想……任何行……任何识,那识是常、坚固、恒、不变易法,将如此永恒地住立。」
Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā taṃ bhikkhuṃ etadavoca – ‘‘ettakampi kho, bhikkhu, rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Ettakaṃ cepi, bhikkhu, rūpaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakampi rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya’’.
那时,世尊在指甲尖上放了少许尘土,对那位比库如此说:「比库,连这么多的色也没有是常、坚固、恒、不变易法,将如此永恒地住立的。比库,如果连这么多的色存在是常、坚固、恒、不变易法,这梵行住就不会被了知为正确地灭尽苦。比库,正因为连这么多的色也没有是常、坚固、恒、不变易法,所以梵行住被了知为正确地灭尽苦。」
‘‘Ettakāpi kho, bhikkhu, vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati. Ettakā cepi, bhikkhu, vedanā abhavissa niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakāpi vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
「比库,连这么多的受也没有是常、坚固、恒、不变易法,将如此永恒地住立的。比库,如果连这么多的受存在是常、坚固、恒、不变易法,这梵行住就不会被了知为正确地灭尽苦。比库,正因为连这么多的受也没有是常、坚固、恒、不变易法,所以梵行住被了知为正确地灭尽苦。
‘‘Ettakāpi kho, bhikkhu, saññā natthi…pe… ettakāpi kho, bhikkhu, saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ettakā cepi, bhikkhu, saṅkhārā abhavissaṃsu niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakāpi saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
「比库,连这么多的想也没有……比库,连这么多的行也没有是常、坚固、恒、不变易法,将如此永恒地住立的。比库,如果连这么多的行存在是常、坚固、恒、不变易法,这梵行住就不会被了知为正确地灭尽苦。比库,正因为连这么多的行也没有是常、坚固、恒、不变易法,所以梵行住被了知为正确地灭尽苦。
‘‘Ettakampi kho, bhikkhu, viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Ettakampi kho, bhikkhu, viññāṇaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakampi viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
「比库,连这么多的识也没有是常、坚固、恒、不变易法,将如此永恒地住立的。比库,如果连这么多的识存在是常、坚固、恒、不变易法,这梵行住就不会被了知为正确地灭尽苦。比库,正因为连这么多的识也没有是常、坚固、恒、不变易法,所以梵行住被了知为正确地灭尽苦。
‘‘Taṃ kiṃ maññasi, bhikkhu, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’…pe… ‘‘tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Pañcamaṃ.
「比库,你认为如何,色是常还是无常?」「无常,尊者。」「受……想……行……识是常还是无常?」「无常,尊者。」……「因此,在这里……如此见……了知『不再有此后有』。」第五经
6. Suddhikasuttaṃ6. 纯陀经
§98
Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā…pe… kāci saññā… keci saṅkhārā… kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti? ‘‘Natthi kho, bhikkhu, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā… kāci saññā… keci saṅkhārā… kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī’’ti. Chaṭṭhaṃ.
沙瓦提因缘。坐于一旁的那位比库对世尊如此说:「尊者,是否有任何色,那色是常、坚固、恒、不变易法,将如此永恒地住立?尊者,是否有任何受……任何想……任何行……任何识,那识是常、坚固、恒、不变易法,将如此永恒地住立?」「比库,没有任何色,那色是常、坚固、恒、不变易法,将如此永恒地住立。比库,没有任何受……任何想……任何行……任何识,那识是常、坚固、恒、不变易法,将如此永恒地住立。」第六经
7. Gaddulabaddhasuttaṃ7. 缚索经
§99
Sāvatthinidānaṃ. ‘‘Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Hoti so, bhikkhave, samayo yaṃ mahāsamuddo ussussati visussati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. Hoti so, bhikkhave, samayo yaṃ sineru pabbatarājā ḍayhati vinassati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. Hoti so, bhikkhave, samayo yaṃ mahāpathavī ḍayhati vinassati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi’’.
沙瓦提因缘。「诸比库!此轮回无始。无明所盖、渴爱所系的众生流转轮回,不知其前际。诸比库!有时大海干涸枯竭而不存在;然而诸比库!我不说无明所盖、渴爱所系的众生流转轮回之苦有终结。诸比库!有时须弥山王燃烧毁灭而不存在;然而诸比库!我不说无明所盖、渴爱所系的众生流转轮回之苦有终结。诸比库!有时大地燃烧毁灭而不存在;然而诸比库!我不说无明所盖、渴爱所系的众生流转轮回之苦有终结。」
‘‘Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṃ vā thambhaṃ vā anuparidhāvati anuparivattati; evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati…pe… vedanaṃ attato samanupassati… saññaṃ attato samanupassati… saṅkhāre attato samanupassati… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva…pe… saññaññeva… saṅkhāreyeva… viññāṇaññeva anuparidhāvati anuparivattati. So rūpaṃ anuparidhāvaṃ anuparivattaṃ, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ anuparidhāvaṃ anuparivattaṃ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi’’.
「诸比库!譬如狗被绳系缚,被系缚于坚固的柱或桩,它只是绕着那柱或桩转来转去;同样地,诸比库!未受教导的凡夫,不见诸圣者……未受善人法的训练,认为色是我……认为受是我……认为想是我……认为诸行是我……认为识是我,或认为我拥有识;或认为识在我中,或认为我在识中。他只是绕着色转来转去,绕着受……绕着想……绕着诸行……绕着识转来转去。他绕着色转来转去,绕着受……绕着想……绕着诸行……绕着识转来转去,不能从色解脱,不能从受解脱,不能从想解脱,不能从诸行解脱,不能从识解脱,不能从生、老死、愁、悲、苦、忧、恼解脱。我说『他不能从苦解脱』。」
‘‘Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī…pe… sappurisadhamme suvinīto, na rūpaṃ attato samanupassati…pe… na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. So rūpaṃ nānuparidhāvati nānuparivattati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ nānuparidhāvati nānuparivattati. So rūpaṃ ananuparidhāvaṃ ananuparivattaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ananuparidhāvaṃ ananuparivattaṃ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmī’’ti. Sattamaṃ.
「诸比库!然而,已受教导的圣弟子,见诸圣者……受善人法的善训练,不认为色是我……不认为受……不认为想……不认为诸行……不认为识是我,不认为我拥有识;不认为识在我中,不认为我在识中。他不绕着色转来转去,不绕着受……想……诸行……识转来转去。他不绕着色转来转去,不绕着受……想……诸行……识转来转去;他从色解脱,从受解脱,从想解脱,从诸行解脱,从识解脱,从生、老死、愁、悲、苦、忧、恼解脱。我说『他从苦解脱』。」第七经。
8. Dutiyagaddulabaddhasuttaṃ8. 第二缚索经
§100
Sāvatthinidānaṃ . ‘‘Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṃ vā thambhaṃ vā upagacchati; tiṭṭhati cepi tameva khīlaṃ vā thambhaṃ vā upatiṭṭhati; nisīdati cepi tameva khīlaṃ vā thambhaṃ vā upanisīdati; nipajjati cepi tameva khīlaṃ vā thambhaṃ vā upanipajjati. Evameva kho, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. So gacchati cepi ime pañcupādānakkhandhe upagacchati; tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati; nisīdati cepi ime pañcupādānakkhandhe upanisīdati; nipajjati cepi ime pañcupādānakkhandhe upanipajjati. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.
沙瓦提因缘。「诸比库!此轮回无始。无明所盖、渴爱所系的众生流转轮回,不知其前际。诸比库!譬如狗被绳系缚,被系缚于坚固的柱或桩。它若行走,只是走近那柱或桩;它若站立,只是站近那柱或桩;它若坐下,只是坐近那柱或桩;它若躺卧,只是躺近那柱或桩。同样地,诸比库!未受教导的凡夫认为色『这是我的,这是我,这是我的我』。认为受……想……诸行……识『这是我的,这是我,这是我的我』。他若行走,只是走近这五取蕴;他若站立,只是站近这五取蕴;他若坐下,只是坐近这五取蕴;他若躺卧,只是躺近这五取蕴。因此,诸比库!应当时常省察自己的心:『长夜以来,此心被贪、嗔、痴所染污。』诸比库!由于心的染污,众生被染污;由于心的清净,众生得清净。
‘‘Diṭṭhaṃ vo, bhikkhave, caraṇaṃ nāma citta’’nti? ‘‘Evaṃ, bhante’’. ‘‘Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cittitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṃ. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.
「诸比库!你们见过名为『杂色』的画吗?」「是的,世尊。」「诸比库!那名为『杂色』的画也是由心所绘成。诸比库!即使那杂色的画,心比它更杂色。因此,诸比库!应当时常省察自己的心:『长夜以来,此心被贪、嗔、痴所染污。』诸比库!由于心的染污,众生被染污;由于心的清净,众生得清净。
‘‘Nāhaṃ , bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ. Yathayidaṃ, bhikkhave, tiracchānagatā pāṇā, tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṃ. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.
「诸比库!我不见其他任何一类众生如此杂色。诸比库!即如这些畜生道的众生,诸比库!那些畜生道的众生也是由心所绘成,即使那些畜生道的众生,心比它们更杂色。因此,诸比库!应当时常省察自己的心:『长夜以来,此心被贪、嗔、痴所染污。』诸比库!由于心的染污,众生被染污;由于心的清净,众生得清净。
‘‘Seyyathāpi , bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgiṃ; evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva…pe… saññaññeva… saṅkhāre yeva… viññāṇaññeva abhinibbattento abhinibbatteti. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ…pe… ‘‘tasmātiha, bhikkhave, evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Aṭṭhamaṃ.
「诸比库!譬如染工或画师,用染料、或用红色、或用黄色、或用蓝色、或用茜草色,在善磨的板上、或墙上、或布上,绘出女人像或男人像,具足一切肢体;同样地,诸比库!未受教导的凡夫再生时只是再生色,再生受……再生想……再生诸行……再生识。诸比库!你们认为如何?色是常还是无常?」「无常,世尊。」「受……想……诸行……识……因此,诸比库!如是见者……了知『不再有后有』。」第八经。
9. Vāsijaṭasuttaṃ9. 斧柄经
§101
Sāvatthinidānaṃ . ‘‘Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti’’.
沙瓦提因缘。「诸比库!我说知者、见者有诸漏尽,非不知者、不见者。诸比库!知什么、见什么而有诸漏尽?『如是色,如是色之集,如是色之灭;如是受……如是想……如是诸行……如是识,如是识之集,如是识之灭』——诸比库!如是知、如是见而有诸漏尽。」
‘‘Bhāvanānuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’ tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ, abhāvitattā catunnaṃ sammappadhānānaṃ, abhāvitattā catunnaṃ iddhipādānaṃ, abhāvitattā pañcannaṃ indriyānaṃ, abhāvitattā pañcannaṃ balānaṃ, abhāvitattā sattannaṃ bojjhaṅgānaṃ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
「诸比库,对于不从事修习之轭的比库而住者,即使生起这样的欲求——『啊,愿我的心能不执取而从诸漏解脱』,然而他的心却不能不执取而从诸漏解脱。那是什么原因?应该说『因为未修习』。因为什么未修习?因为须跋未修习,因为四正勤未修习,因为四神足未修习,因为五根未修习,因为五力未修习,因为七觉支未修习,因为圣八支道未修习。
‘‘Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya – ‘aho, vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho, vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ…pe… aṭṭhaṅgikassa maggassa.
「诸比库,譬如母鸡有八个、十个或十二个蛋。那些蛋未被母鸡正确地覆盖,未被正确地温暖,未被正确地孵育。即使那只母鸡生起这样的欲求——『啊,愿我的小鸡们能以脚爪尖或以嘴喙破开蛋壳而安全地孵出』,然而那些小鸡却不能以脚爪尖或以嘴喙破开蛋壳而安全地孵出。那是什么原因?诸比库,因为那样,母鸡的八个、十个或十二个蛋未被母鸡正确地覆盖,未被正确地温暖,未被正确地孵育。同样地,诸比库,对于不从事修习之轭的比库而住者,即使生起这样的欲求——『啊,愿我的心能不执取而从诸漏解脱』,然而他的心却不能不执取而从诸漏解脱。那是什么原因?应该说『因为未修习』。因为什么未修习?因为须跋未修习……乃至……因为八支道未修习。
‘‘Bhāvanānuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ, bhāvitattā catunnaṃ sammappadhānānaṃ, bhāvitattā catunnaṃ iddhipādānaṃ, bhāvitattā pañcannaṃ indriyānaṃ, bhāvitattā pañcannaṃ balānaṃ, bhāvitattā sattannaṃ bojjhaṅgānaṃ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
「诸比库,对于从事修习之轭的比库而住者,即使不生起这样的欲求——『啊,愿我的心能不执取而从诸漏解脱』,然而他的心却能不执取而从诸漏解脱。那是什么原因?应该说『因为已修习』。因为什么已修习?因为须跋已修习,因为四正勤已修习,因为四神足已修习,因为五根已修习,因为五力已修习,因为七觉支已修习,因为圣八支道已修习。
‘‘Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni . Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ…pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
「诸比库,譬如母鸡有八个、十个或十二个蛋。那些蛋被母鸡正确地覆盖,正确地温暖,正确地孵育。即使那只母鸡不生起这样的欲求——『啊,愿我的小鸡们能以脚爪尖或以嘴喙破开蛋壳而安全地孵出』,然而那些小鸡却能以脚爪尖或以嘴喙破开蛋壳而安全地孵出。那是什么原因?诸比库,因为那样,母鸡的八个、十个或十二个蛋被母鸡正确地覆盖,正确地温暖,正确地孵育。同样地,诸比库,对于从事修习之轭的比库而住者,即使不生起这样的欲求——『啊,愿我的心能不执取而从诸漏解脱』,然而他的心却能不执取而从诸漏解脱。那是什么原因?应该说『因为已修习』。因为什么已修习?因为须跋已修习……乃至……因为圣八支道已修习。
‘‘Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṃ. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakaṃ vata me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti. Atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti – ‘ettakaṃ vata me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavantī’’ti. Navamaṃ.
「诸比库,譬如木匠或木匠的弟子在斧柄上看见指印,看见拇指印。然而他却没有这样的智——『今天我的斧柄磨损了这么多,昨天这么多,前天这么多』。然而当磨损时,他只有『已磨损』的智。同样地,诸比库,对于从事修习之轭的比库而住者,即使没有这样的智——『今天我的诸漏灭尽了这么多,昨天这么多,前天这么多』,然而当灭尽时,他只有『已灭尽』的智。诸比库,譬如海船以藤索捆绑,在水中经历雨季月,在冬季被拖上岸,藤索被风吹日晒。那些藤索被雨云浇淋后,不费力地就松弛了,腐烂了;同样地,诸比库,对于从事修习之轭的比库而住者,不费力地诸结就松弛了,腐烂了。」第九经。
10. Aniccasaññāsuttaṃ10. 无常想经
§102
Sāvatthinidānaṃ. ‘‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati’’.
沙瓦提因缘。「诸比库,无常想已修习、已多修习,能遍尽一切欲贪,能遍尽一切色贪,能遍尽一切有贪,能遍尽一切无明,能根除一切我慢。」
‘‘Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.
「诸比库,譬如在秋季时,农夫用大犁耕作,粉碎一切根茎而耕作;同样地,诸比库,无常想已修习、已多修习,能遍尽一切欲贪,能遍尽一切色贪,能遍尽一切有贪,能遍尽一切无明,能根除一切我慢。
‘‘Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati…pe… sabbaṃ asmimānaṃ samūhanati.
「诸比库,譬如芒果采摘者采摘芒果后,抓住顶端摇动、抖动、震落;同样地,诸比库,无常想已修习、已多修习,能遍尽一切欲贪……乃至……能根除一切我慢。
‘‘Seyyathāpi , bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, aniccasaññā bhāvitā…pe… sabbaṃ asmimānaṃ samūhanati.
「诸比库,譬如芒果串被切断茎后,所有那些依茎连结的芒果,全都随之而去;同样地,诸比库,无常想已修习……根除一切我慢。
‘‘Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati ; evameva kho, bhikkhave, aniccasaññā bhāvitā…pe… sabbaṃ asmimānaṃ samūhanati.
「诸比库,譬如尖顶屋的所有椽,全都趣向尖顶、倾向尖顶、汇集于尖顶,尖顶被称为它们之最上;同样地,诸比库,无常想已修习……根除一切我慢。
‘‘Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.
「诸比库,譬如所有根香中,黑沉香被称为它们之最上;同样地,诸比库,无常想……根除一切我慢。
‘‘Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.
「诸比库,譬如所有心材香中,红栴檀被称为它们之最上;同样地,诸比库,无常想……根除一切我慢。
‘‘Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.
「诸比库,譬如所有花香中,茉莉被称为它们之最上;同样地,诸比库,无常想……根除一切我慢。
‘‘Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno , sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavatti aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.
「诸比库,譬如所有小王,全都是转轮王的随从,转轮王被称为他们之最上;同样地,诸比库,无常想……根除一切我慢。
‘‘Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candimappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.
「诸比库,譬如所有星光,全都不及月光的十六分之一,月光被称为它们之最上;同样地,诸比库,无常想……根除一切我慢。
‘‘Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṃ abbhussakkamāno, sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.
「诸比库,譬如秋季时节,当天空晴朗、无云时,太阳升上天空,驱散一切空中的黑暗,照耀、发热、光辉;同样地,诸比库,无常想已修习、已多修习,遍尽一切欲贪,遍尽一切色贪,遍尽一切有贪,遍尽一切无明,根除一切我慢。
‘‘Kathaṃ bhāvitā ca, bhikkhave, aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati…pe… sabbaṃ asmimānaṃ samūhanati? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – evaṃ bhāvitā kho, bhikkhave, aniccasaññā evaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanatī’’ti. Dasamaṃ.
「诸比库,如何修习无常想,如何多修习,能遍尽一切欲贪……能根除一切我慢?『如是色,如是色之集,如是色之灭;如是受……如是想……如是行……如是识,如是识之集,如是识之灭』——诸比库,如是修习无常想,如是多修习,能遍尽一切欲贪,能遍尽一切色贪,能遍尽一切有贪,能遍尽一切无明,能根除一切我慢。」第十经。
Pupphavaggo dasamo. · 花品第十
Tassuddānaṃ –
其摄颂——
Nadī pupphañca pheṇañca, gomayañca nakhāsikhaṃ;
河、花与泡沫,牛粪与指甲,
Suddhikaṃ dve ca gaddulā, vāsījaṭaṃ aniccatāti.
纯净二与束缚,斧柄结与无常。
Majjhimapaṇṇāsako samatto. · 中五十完
Tassa majjhimapaṇṇāsakassa vagguddānaṃ –
其中分五十之品摄颂——
Upayo arahanto ca, khajjanī therasavhayaṃ;
近行与阿拉汉,啮食与长老之名,
Pupphavaggena paṇṇāsa, dutiyo tena vuccatīti.
以花品为五十,由此称为第二。
11. Antavaggo
11. 边品
1. Antasuttaṃ1. 边经
§103
Sāvatthinidānaṃ . ‘‘Cattārome, bhikkhave, antā. Katame cattāro? Sakkāyanto , sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto. Katamo ca, bhikkhave, sakkāyanto? Pañcupādānakkhandhātissa vacanīyaṃ. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ayaṃ vuccati, bhikkhave, sakkāyanto’’.
沙瓦提因缘。「诸比库,有此等四端。哪四种?有身端、有身集端、有身灭端、导至有身灭之道端。诸比库,什么是有身端?应说是五取蕴。哪五种?即是:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴——诸比库,这称为有身端。」
‘‘Katamo ca, bhikkhave, sakkāyasamudayanto? Yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Ayaṃ vuccati, bhikkhave, sakkāyasamudayanto.
「诸比库,什么是有身集端?此渴爱能导致再有,与喜、贪俱行,于处处而喜乐,即是:欲爱、有爱、无有爱。诸比库,这称为有身集端。」
‘‘Katamo ca, bhikkhave, sakkāyanirodhanto? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccati, bhikkhave, sakkāyanirodhanto.
「诸比库,什么是有身灭端?即是此渴爱的无余离贪、灭、舍弃、弃舍、解脱、无执著——诸比库,这称为有身灭端。」
‘‘Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto . Ime kho, bhikkhave, cattāro antā’’ti. Paṭhamaṃ.
「诸比库,什么是导至有身灭之道端?即是此八支圣道。即是:正见、正思惟、正语、正业、正命、正精进、正念、正定。诸比库,这称为导至有身灭之道端。诸比库,这些是四端。」第一经。
2. Dukkhasuttaṃ2. 苦经
§104
Sāvatthinidānaṃ. ‘‘Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha. Katamañca, bhikkhave, dukkhaṃ? Pañcupādānakkhandhātissa vacanīyaṃ. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Idaṃ vuccati, bhikkhave, dukkhaṃ. Katamo ca, bhikkhave, dukkhasamudayo? Yāyaṃ taṇhā ponobhavikā…pe… kāmataṇhā, bhavataṇhā, vibhavataṇhā – ayaṃ vuccati, bhikkhave, dukkhasamudayo. Katamo ca, bhikkhave, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccati, bhikkhave, dukkhanirodho. Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā’’ti. Dutiyaṃ.
沙瓦提因缘。「诸比库,我将为你们说苦、苦集、苦灭及导至苦灭之道。你们要听。诸比库,什么是苦?应说是五取蕴。哪五种?即是:色取蕴……乃至……识取蕴。诸比库,这称为苦。诸比库,什么是苦集?此渴爱能导致再有……乃至……欲爱、有爱、无有爱——诸比库,这称为苦集。诸比库,什么是苦灭?即是此渴爱的无余离贪、灭、舍弃、弃舍、解脱、无执著——诸比库,这称为苦灭。诸比库,什么是导至苦灭之道?即是此八支圣道。即是:正见……乃至……正定。诸比库,这称为导至苦灭之道。」第二经。
3. Sakkāyasuttaṃ3. 有身经
§105
Sāvatthinidānaṃ. ‘‘Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha. Katamo ca, bhikkhave, sakkāyo? Pañcupādānakkhandhātissa vacanīyaṃ . Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ayaṃ vuccati, bhikkhave, sakkāyo. Katamo ca, bhikkhave, sakkāyasamudayo? Yāyaṃ taṇhā ponobhavikā…pe… kāmataṇhā, bhavataṇhā, vibhavataṇhā – ayaṃ vuccati, bhikkhave, sakkāyasamudayo. Katamo ca, bhikkhave, sakkāyanirodho? Yo tassāyeva taṇhāya…pe… ayaṃ vuccati , bhikkhave, sakkāyanirodho. Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā’’ti. Tatiyaṃ.
沙瓦提因缘。「诸比库,我将为你们说有身、有身集、有身灭及导至有身灭之道。你们要听。诸比库,什么是有身?应说是五取蕴。哪五种?即是:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。诸比库,这称为有身。诸比库,什么是有身集?此渴爱能导致再有……乃至……欲爱、有爱、无有爱——诸比库,这称为有身集。诸比库,什么是有身灭?即是此渴爱……乃至……诸比库,这称为有身灭。诸比库,什么是导至有身灭之道?即是此八支圣道。即是:正见……乃至……正定。诸比库,这称为导至有身灭之道。」第三经。
4. Pariññeyyasuttaṃ4. 应遍知经
§106
Sāvatthinidānaṃ. ‘‘Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṃ. Taṃ suṇātha. Katame ca, bhikkhave, pariññeyyā dhammā? Rūpaṃ, bhikkhave, pariññeyyo dhammo. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ pariññeyyo dhammo. Ime vuccanti, bhikkhave, pariññeyyā dhammā. Katamā ca, bhikkhave, pariññā? Rāgakkhayo, dosakkhayo, mohakkhayo – ayaṃ vuccati, bhikkhave, pariññā. Katamo ca, bhikkhave, pariññātāvī puggalo? Arahātissa vacanīyaṃ. Yvāyaṃ āyasmā evaṃnāmo evaṃgotto – ayaṃ vuccati, bhikkhave, pariññātāvī puggalo’’ti. Catutthaṃ.
沙瓦提因缘。「诸比库,我将为你们说应遍知之法、遍知及已遍知者之人。你们要听。诸比库,什么是应遍知之法?诸比库,色是应遍知之法。受……乃至……想……行……识是应遍知之法。诸比库,这些称为应遍知之法。诸比库,什么是遍知?贪尽、嗔尽、痴尽——诸比库,这称为遍知。诸比库,什么是已遍知者之人?应说是阿拉汉。即是此具寿如此名、如此姓——诸比库,这称为已遍知者之人。」第四经。
5. Samaṇasuttaṃ5. 沙门经
§107
Sāvatthinidānaṃ. ‘‘Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Pañcamaṃ.
沙瓦提因缘。「诸比库,有此等五取蕴。哪五种?即是:色取蕴……乃至……识取蕴。诸比库,凡任何沙门或婆罗门,对于此等五取蕴的味、患、离不如实了知……乃至……了知,自己以证智作证后,具足而住。」第五经。
6. Dutiyasamaṇasuttaṃ6. 第二沙门经
§108
Sāvatthinidānaṃ . ‘‘Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Chaṭṭhaṃ.
沙瓦提因缘。「诸比库,这五取蕴。哪五种呢?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。诸比库,凡任何沙门或婆罗门,对于这五取蕴的集、灭、味、患、离如实不了知……了知,自己以证智作证后具足而住。」第六。
7. Sotāpannasuttaṃ7. 入流者经
§109
Sāvatthinidānaṃ . ‘‘Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Sattamaṃ.
沙瓦提因缘。「诸比库,这五取蕴。哪五种呢?即:色取蕴……识取蕴。诸比库,当圣弟子对于这五取蕴的集、灭、味、患、离如实了知时。诸比库,这称为入流者圣弟子,不退堕法,决定,以正觉为彼岸。」第七。
8. Arahantasuttaṃ8. 阿拉汉经
§110
Sāvatthinidānaṃ. ‘‘Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti. Ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto’’ti. Aṭṭhamaṃ.
沙瓦提因缘。「诸比库,这五取蕴。哪五种呢?即:色取蕴……识取蕴。诸比库,当比库对于这五取蕴的集、灭、味、患、离如实知后,以无取而解脱时。诸比库,这称为阿拉汉比库,漏尽者、已住梵行者、应作已作者、已舍重担者、已达自己目的者、已尽有结者、以正智解脱者。」第八。
9. Chandappahānasuttaṃ9. 断欲经
§111
Sāvatthinidānaṃ . ‘‘Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamma’’nti. Navamaṃ.
沙瓦提因缘。「诸比库,对于色的欲、贪、喜、渴爱,你们应舍断它。如此,那色将被舍断,根已被切断,如多罗树头,成为非有,于未来为不生法。对于受……对于想……对于诸行……对于识的欲、贪、喜、渴爱,你们应舍断它。如此,那识将被舍断,根已被切断,如多罗树头,成为非有,于未来为不生法。」第九。
10. Dutiyachandappahānasuttaṃ10. 第二断欲经
§112
Sāvatthinidānaṃ. ‘‘Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha . Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ…pe… vedanāya… saññāya… saṅkhāresu yo chando…pe… evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamma’’nti. Dasamaṃ.
沙瓦提因缘。「诸比库,对于色的欲、贪、喜、渴爱,心的近取、住着、倾向、随眠,你们应舍断它们。如此,那色将被舍断,根已被切断……对于受……对于想……对于诸行的欲……如此,那些行将被舍断,根已被切断,如多罗树头,成为非有,于未来为不生法。对于识的欲、贪、喜、渴爱,心的近取、住着、倾向、随眠,你们应舍断它们。如此,那识将被舍断,根已被切断,如多罗树头,成为非有,于未来为不生法。」第十。
Antavaggo ekādasamo. · 边品第十一
Tassuddānaṃ –
其摄颂:
Anto dukkhañca sakkāyo, pariññeyyā samaṇā duve;
内与苦及有身,应遍知、两沙门;
Sotāpanno arahā ca, duve ca chandappahānāti.
入流者与阿拉汉,以及两欲之舍断。
12. Dhammakathikavaggo
12. 说法者品
1. Avijjāsuttaṃ1. 无明经
§113
Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘avijjā avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotī’’ti? ‘‘Idha, bhikkhu, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti; vedanaṃ nappajānāti… saññaṃ… saṅkhāre nappajānāti…pe… viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti. Ayaṃ vuccati, bhikkhu, avijjā. Ettāvatā ca avijjāgato hotī’’ti. Paṭhamaṃ.
沙瓦提因缘。尔时,某位比库来到世尊处……省略……坐于一旁的那位比库对世尊如此说:「尊者,所谓『无明、无明』。尊者,什么是无明?在何种程度上成为无明者?」「比库,于此,未受教导的凡夫不了知色,不了知色集,不了知色灭,不了知导向色灭之道;不了知受……不了知想……不了知行……省略……不了知导向识灭之道。比库,这称为无明。在此程度上成为无明者。」第一经。
2. Vijjāsuttaṃ2. 明经
§114
Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘vijjā vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā, kittāvatā ca vijjāgato hotī’’ti? ‘‘Idha, bhikkhu, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti. Vedanaṃ… saññaṃ… saṅkhāre pajānāti…pe… viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti. Ayaṃ vuccati, bhikkhu, vijjā. Ettāvatā ca vijjāgato hotī’’ti. Dutiyaṃ.
沙瓦提因缘。坐于一旁的那位比库对世尊如此说:「尊者,所谓『明、明』。尊者,什么是明?在何种程度上成为明者?」「比库,于此,已受教导的圣弟子了知色,了知色集,了知色灭,了知导向色灭之道。了知受……了知想……了知行……省略……了知导向识灭之道。比库,这称为明。在此程度上成为明者。」第二经。
3. Dhammakathikasuttaṃ3. 说法者经
§115
Sāvatthinidānaṃ . Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī’’ti ? ‘‘Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāya. Vedanāya ce, bhikkhu…pe… saññāya ce, bhikkhu… saṅkhārānaṃ ce, bhikkhu… viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāyā’’ti. Tatiyaṃ.
沙瓦提因缘。坐于一旁的那位比库对世尊如此说:「尊者,所谓『说法者、说法者』。尊者,在何种程度上成为说法者?」「比库,如果为了对色的厌离、离贪、灭而说法,『说法者比库』是适当的称呼。比库,如果为了对色的厌离、离贪、灭而行道,『法随法行者比库』是适当的称呼。比库,如果由于对色的厌离、离贪、灭而无取着解脱,『现法涅槃到达者比库』是适当的称呼。比库,如果为了对受……省略……比库,如果为了对想……比库,如果为了对行……比库,如果为了对识的厌离、离贪、灭而说法,『说法者比库』是适当的称呼。比库,如果为了对识的厌离、离贪、灭而行道,『法随法行者比库』是适当的称呼。比库,如果由于对识的厌离、离贪、灭而无取着解脱,『现法涅槃到达者比库』是适当的称呼。」第三经。
4. Dutiyadhammakathikasuttaṃ4. 第二说法者经
§116
Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hoti, kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī’’ti? ‘‘Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāya. Vedanāya ce, bhikkhu…pe… saññāya ce, bhikkhu… saṅkhārānaṃ ce, bhikkhu… viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāyā’’ti. Catutthaṃ.
沙瓦提因缘。坐于一旁的那位比库对世尊如此说:「尊者,所谓『说法者、说法者』。尊者,在何种程度上成为说法者?在何种程度上成为法随法行者?在何种程度上成为现法涅槃到达者?」「比库,如果为了对色的厌离、离贪、灭而说法,『说法者比库』是适当的称呼。比库,如果为了对色的厌离、离贪、灭而行道,『法随法行者比库』是适当的称呼。比库,如果由于对色的厌离、离贪、灭而无取着解脱,『现法涅槃到达者比库』是适当的称呼。比库,如果为了对受……省略……比库,如果为了对想……比库,如果为了对行……比库,如果为了对识的厌离、离贪、灭而说法,『说法者比库』是适当的称呼。比库,如果为了对识的厌离、离贪、灭而行道,『法随法行者比库』是适当的称呼。比库,如果由于对识的厌离、离贪、灭而无取着解脱,『现法涅槃到达者比库』是适当的称呼。」第四经。
5. Bandhanasuttaṃ5. 缚经
§117
Sāvatthinidānaṃ . ‘‘Idha bhikkhave assutavā puthujjano ariyānaṃ adassāvī…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati. Vedanaṃ attato samanupassati…pe… vedanāya vā attānaṃ. Ayaṃ vuccati, bhikkhave, assutavā puthujjano vedanābandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati. Saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati…pe… ayaṃ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati’’.
沙瓦提因缘。「诸比库,于此,未受教导的凡夫不见圣者……省略……未受善人法训练,认为色是我,或认为我拥有色;或认为色在我中,或认为我在色中。诸比库,这称为未受教导的凡夫被色缚所缚,被内外缚所缚,不见此岸,不见彼岸,被缚而老,被缚而死,被缚而从此世去到他世。认为受是我……省略……或认为我在受中。诸比库,这称为未受教导的凡夫被受缚所缚,被内外缚所缚,不见此岸,不见彼岸,被缚而老,被缚而死,被缚而从此世去到他世。想……行……认为识是我……省略……诸比库,这称为未受教导的凡夫被识缚所缚,被内外缚所缚,不见此岸,不见彼岸,被缚而老,被缚而死,被缚而从此世去到他世。」
‘‘Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī…pe… sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi. Na vedanaṃ attato…pe… na saññaṃ attato…pe… na saṅkhāre attato…pe… na viññāṇaṃ attato samanupassati…pe… ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī’’ti. Pañcamaṃ.
「诸比库,然而,已受教导的圣弟子见圣者……省略……受善人法善训练,不认为色是我,不认为我拥有色;不认为色在我中,不认为我在色中。诸比库,这称为已受教导的圣弟子不被色缚所缚,不被内外缚所缚,见此岸,见彼岸;我说『他从苦中完全解脱』。不认为受是我……省略……不认为想是我……省略……不认为行是我……省略……不认为识是我……省略……诸比库,这称为已受教导的圣弟子不被识缚所缚,不被内外缚所缚,见此岸,见彼岸,我说『他从苦中完全解脱』。」第五经。
6. Paripucchitasuttaṃ6. 遍问经
§118
Sāvatthinidānaṃ. ‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. ‘‘Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi , na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… evaṃ passaṃ…pe… kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātīti. Chaṭṭhaṃ.
沙瓦提因缘。「诸比库,你们认为如何?你们认为色是『这是我的,这是我,这是我的我』吗?」「尊者,不是这样。」「善哉,诸比库!诸比库,色应当以正慧如实见为『这不是我的,这不是我,这不是我的我』。你们认为受……想……行……识是『这是我的,这是我,这是我的我』吗?」「尊者,不是这样。」「善哉,诸比库!诸比库,识应当以正慧如实见为『这不是我的,这不是我,这不是我的我』……省略……如此见者……省略……他了知『所作已作,不再有此存在』。」第六经。
7. Dutiyaparipucchitasuttaṃ7. 第二遍问经
§119
Sāvatthinidānaṃ. ‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Sādhu bhikkhave! Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Sādhu bhikkhave! Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… evaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Sattamaṃ.
沙瓦提因缘。「诸比库,你们怎么想:你们随观色为『这不是我的,这我不是,这不是我的我』吗?」「是的,世尊。」「善哉,诸比库!诸比库,色应当以正慧如实见为『这不是我的,这我不是,这不是我的我』。受……想……诸行……你们随观识为『这不是我的,这我不是,这不是我的我』吗?」「是的,世尊。」「善哉,诸比库!诸比库,识应当以正慧如实见为『这不是我的,这我不是,这不是我的我』……乃至……如此……乃至……他了知『不再有此处的状态』。」第七经。
8. Saṃyojaniyasuttaṃ8. 结经
§120
Sāvatthinidānaṃ . ‘‘Saṃyojaniye ca, bhikkhave, dhamme desessāmī saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamaṃ saṃyojanaṃ? Rūpaṃ, bhikkhave, saṃyojaniyo dhammo; yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ saṃyojaniyo dhammo; yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojana’’nti. Aṭṭhamaṃ.
沙瓦提因缘。「诸比库,我将说应被结缚之法与结。你们听。诸比库,什么是应被结缚之法,什么是结?诸比库,色是应被结缚之法;在那里的欲贪,那是在那里的结。受……乃至……想……诸行……识是应被结缚之法;在那里的欲贪,那是在那里的结。诸比库,这些被称为应被结缚之法,这是结。」第八经。
9. Upādāniyasuttaṃ9. 取经
§121
Sāvatthinidānaṃ. ‘‘Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca . Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamaṃ upādānaṃ? Rūpaṃ, bhikkhave, upādāniyo dhammo, yo tattha chandarāgo, taṃ tattha upādānaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ upādāniyo dhammo; yo tattha chandarāgo, taṃ tattha upādānaṃ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādāna’’nti. Navamaṃ.
沙瓦提因缘。「诸比库,我将说应被执取之法与取。你们听。诸比库,什么是应被执取之法,什么是取?诸比库,色是应被执取之法,在那里的欲贪,那是在那里的取。受……乃至……想……诸行……识是应被执取之法;在那里的欲贪,那是在那里的取。诸比库,这些被称为应被执取之法,这是取。」第九经。
10. Sīlavantasuttaṃ10. 具戒者经
§122
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami…pe… etadavoca – ‘‘sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā’’ti? ‘‘Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā’’ti.
一时,具寿沙利子与具寿马哈果提咖住在巴拉纳西仙人堕处鹿野苑。那时,具寿马哈果提咖在傍晚时从独坐中起来,去到具寿沙利子那里……乃至……说了这个:「朋友沙利子,具戒的比库应当如理作意哪些法?」「朋友果提咖,具戒的比库应当如理作意五取蕴为无常、苦、病、痈、刺、痛、疾、他、坏灭、空、无我。哪五个?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。朋友果提咖,具戒的比库应当如理作意这五取蕴为无常、苦、病、痈、刺、痛、疾、他、坏灭、空、无我。朋友,这是可能的:具戒的比库如理作意这五取蕴为无常……乃至……无我,可能现证入流果。」
‘‘Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā’’ti? ‘‘Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sakadāgāmiphalaṃ sacchikareyyā’’ti.
「朋友沙利子,入流者比库应当如理作意哪些法?」「朋友果提咖,入流者比库也应当如理作意这五取蕴为无常……乃至……无我。朋友,这是可能的:入流者比库如理作意这五取蕴为无常……乃至……无我,可能现证一来果。」
‘‘Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā’’ti? ‘‘Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto anāgāmiphalaṃ sacchikareyyā’’ti.
「朋友沙利子,一来者比库应当如理作意哪些法?」「朋友果提咖,一来者比库也应当如理作意这五取蕴为无常……乃至……无我。朋友,这是可能的:一来者比库如理作意这五取蕴为无常……乃至……无我,可能现证不来果。」
‘‘Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā’’ti? ‘‘Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto arahattaṃ sacchikareyyā’’ti.
「朋友沙利子,不来者比库应当如理作意哪些法?」「朋友果提咖,不来者比库也应当如理作意这五取蕴为无常……乃至……无我。朋友,这是可能的:不来者比库如理作意这五取蕴为无常……乃至……无我,可能现证阿拉汉性。」
‘‘Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā’’ti? ‘‘Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṃ katassa vā paticayo ; api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārā ceva saṃvattanti satisampajaññā cā’’ti. Dasamaṃ.
「朋友沙利子,阿拉汉应当如理作意哪些法?」「朋友果提咖,阿拉汉也应当如理作意这五取蕴为无常、苦、病、痈、刺、痛、疾、他、坏灭、空、无我。朋友,对阿拉汉来说,没有更多应作的,或对已作的增加;然而,这些法被修习、被多修习,导向现法乐住与正念正知。」第十经。
11. Sutavantasuttaṃ11. 多闻者经
§123
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā…pe… etadavoca –
一时,具寿沙利子与具寿玛哈勾提咖住在巴拉纳西仙人堕处鹿野苑。那时,具寿玛哈勾提咖于傍晚时从独坐中起,去到具寿沙利子处;到了之后……说此:——
‘‘Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā’’ti? ‘‘Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati – yaṃ sutavā bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā’’ti.
「贤友沙利子,多闻比库应如理作意哪些法?」「贤友勾提咖,多闻比库应从无常……从无我如理作意五取蕴。哪五种?即:色取蕴……识取蕴。贤友勾提咖,多闻比库应从无常……从无我如理作意此五取蕴。贤友,此处确实可能——多闻比库从无常……从无我如理作意此五取蕴,能现证入流果。」
‘‘Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā’’ti? ‘‘Sotāpannenapi kho āvuso koṭṭhika , bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati – yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sakadāgāmiphalaṃ…pe… anāgāmiphalaṃ…pe… arahattaphalaṃ sacchikareyyā’’ti.
「贤友沙利子,入流者比库应如理作意哪些法?」「贤友勾提咖,入流者比库也应从无常……从无我如理作意此五取蕴。贤友,此处确实可能——入流者比库从无常……从无我如理作意此五取蕴,能现证一来果……不来果……阿拉汉果。」
‘‘Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā’’ti? ‘‘Arahatāpi khvāvuso, koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṃ, katassa vā paticayo; api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṃvattanti satisampajaññā cā’’ti. Ekādasamaṃ.
「贤友沙利子,阿拉汉应如理作意哪些法?」「贤友勾提咖,阿拉汉也应从无常、从苦、从病、从疮、从刺、从痛、从疾、从他、从坏、从空、从无我如理作意此五取蕴。贤友,阿拉汉没有更应作的,对已作的也无增益;然而,此诸法被修习、被多修习,确实导向现法乐住以及念与正知。」第十一
12. Kappasuttaṃ12. 劫经
§124
Sāvatthinidānaṃ . Atha kho āyasmā kappo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti?
沙瓦提因缘。那时,具寿咖巴去到世尊处……坐于一面的具寿咖巴对世尊说此:——「大德,如何知、如何见,于此有识之身与外一切诸相,我作、我所作、慢随眠不存在?」
‘‘Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī’’ti. Dvādasamaṃ.
「咖巴,凡任何色,过去、未来、现在,内或外,粗或细,劣或胜,远或近,一切色『此非我所,此非我是,此非我之我』,以正慧如实见此。凡任何受……凡任何想……凡任何诸行……凡任何识,过去、未来、现在,内或外,粗或细,劣或胜,远或近,一切识『此非我所,此非我是,此非我之我』,以正慧如实见此。咖巴,如此知、如此见,于此有识之身与外一切诸相,我作、我所作、慢随眠不存在。」第十二
13. Dutiyakappasuttaṃ13. 第二劫经
§125
Sāvatthinidānaṃ . Ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimutta’’nti?
沙瓦提因缘。坐于一面的具寿咖巴对世尊说此:——「大德,如何知、如何见,于此有识之身与外一切诸相,心离我作、我所作、慢,超越戏论,寂静、善解脱?」
‘‘Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ…pe… sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimutta’’nti. Terasamaṃ.
「咖巴,凡任何色,过去、未来、现在……一切色『此非我所,此非我是,此非我之我』,以正慧如实见此,以不取而解脱。凡任何受……凡任何想……凡任何诸行……凡任何识,过去、未来、现在,内或外,粗或细,劣或胜,远或近,一切识『此非我所,此非我是,此非我之我』,以正慧如实见此,以不取而解脱。咖巴,如此知、如此见,于此有识之身与外一切诸相,心离我作、我所作、慢,超越戏论,寂静、善解脱。」第十三
Dhammakathikavaggo dvādasamo. · 说法者品第十二
Tassuddānaṃ –
其摄颂──
Avijjā vijjā dve kathikā, bandhanā paripucchitā duve;
无明与明二所说,二缚所问;结与取,戒与多闻及二劫。
Saṃyojanaṃ upādānaṃ, sīlaṃ sutavā dve ca kappenāti.
结、取、戒、多闻者以及二劫。
13. Avijjāvaggo
13. 无明品
1. Samudayadhammasuttaṃ1. 集法经
§126
Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘avijjā avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotī’’ti?
沙瓦提因缘。时,有一位比库来到世尊处;来到后……乃至……坐于一边的那位比库对世尊如此说──「大德,所谓『无明、无明』。大德,什么是无明?在什么程度上成为具无明者?」
‘‘Idha , bhikkhu, assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpa’nti yathābhūtaṃ nappajānāti ; vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpa’nti yathābhūtaṃ nappajānāti; samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpa’nti yathābhūtaṃ nappajānāti. Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ nappajānāti; vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ nappajānāti; samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ saññaṃ…pe… samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇa’nti yathābhūtaṃ nappajānāti; vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇa’nti yathābhūtaṃ nappajānāti; samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇa’nti yathābhūtaṃ nappajānāti. Ayaṃ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotī’’ti.
「比库,于此,未受教导的凡夫对具集法的色不如实了知『具集法的色』;对具灭法的色不如实了知『具灭法的色』;对具集灭法的色不如实了知『具集灭法的色』。对具集法的受不如实了知『具集法的受』;对具灭法的受不如实了知『具灭法的受』;对具集灭法的受不如实了知『具集灭法的受』。对具集法的想……乃至……对具集法的诸行不如实了知『具集法的诸行』;对具灭法的诸行不如实了知『具灭法的诸行』;对具集灭法的诸行不如实了知『具集灭法的诸行』。对具集法的识不如实了知『具集法的识』;对具灭法的识不如实了知『具灭法的识』;对具集灭法的识不如实了知『具集灭法的识』。比库,这称为无明;在此程度上成为具无明者。」
Evaṃ vutte, so bhikkhu bhagavantaṃ etadavoca – ‘‘‘vijjā vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā, kittāvatā ca vijjāgato hotī’’ti?
如此说已,那位比库对世尊如此说──「大德,所谓『明、明』。大德,什么是明?在什么程度上成为具明者?」
‘‘Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpa’nti yathābhūtaṃ pajānāti; vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpa’nti yathābhūtaṃ pajānāti ; samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpa’nti yathābhūtaṃ pajānāti. Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ pajānāti; vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ pajānāti; samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ pajānāti. Samudayadhammaṃ saññaṃ… samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti. Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇa’nti yathābhūtaṃ pajānāti; vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇa’nti yathābhūtaṃ pajānāti; samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇa’nti yathābhūtaṃ pajānāti. Ayaṃ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotī’’ti. Paṭhamaṃ.
「比库,于此,已受教导的圣弟子对具集法的色如实了知『具集法的色』;对具灭法的色如实了知『具灭法的色』;对具集灭法的色如实了知『具集灭法的色』。对具集法的受如实了知『具集法的受』;对具灭法的受如实了知『具灭法的受』;对具集灭法的受如实了知『具集灭法的受』。对具集法的想……对具集法的诸行如实了知『具集法的诸行』;对具灭法的诸行如实了知『具灭法的诸行』;对具集灭法的诸行如实了知『具集灭法的诸行』。对具集法的识如实了知『具集法的识』;对具灭法的识如实了知『具灭法的识』;对具集灭法的识如实了知『具集灭法的识』。比库,这称为明;在此程度上成为具明者。」第一经。
2. Dutiyasamudayadhammasuttaṃ2. 第二集法经
§127
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?
一时,具寿沙利子与具寿马哈勾帝答住在巴拉纳西仙人堕处鹿野苑。那时,具寿马哈勾帝答在傍晚时从独坐中起来……坐在一边的具寿马哈勾帝答对具寿沙利子这样说——「贤友沙利子,所谓『无明,无明』。贤友,什么是无明?在什么程度上是无明者?」
‘‘Idhāvuso assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpa’nti yathābhūtaṃ nappajānāti; vayadhammaṃ rūpaṃ…pe… ‘samudayavayadhammaṃ rūpa’nti yathābhūtaṃ nappajānāti. Samudayadhammaṃ vedanaṃ…pe… vayadhammaṃ vedanaṃ…pe… ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ saññaṃ…pe… samudayadhamme saṅkhāre…pe… vayadhamme saṅkhāre…pe… samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ viññāṇaṃ…pe… samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇa’nti yathābhūtaṃ nappajānāti. Ayaṃ vuccati, āvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti. Dutiyaṃ.
「贤友,这里,未受教导的凡夫对集法的色不如实了知『集法的色』;对灭法的色……对集灭法的色不如实了知『集灭法的色』。对集法的受……对灭法的受……对集灭法的受不如实了知『集灭法的受』。对集法的想……对集法的诸行……对灭法的诸行……对集灭法的诸行不如实了知『集灭法的诸行』。对集法的识……对集灭法的识不如实了知『集灭法的识』。贤友,这称为无明;在这个程度上是无明者。」第二
3. Tatiyasamudayadhammasuttaṃ3. 第三集法经
§128
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti?
一时,具寿沙利子与具寿马哈勾帝答住在巴拉纳西仙人堕处鹿野苑……坐在一边的具寿马哈勾帝答对具寿沙利子这样说——「贤友沙利子,所谓『明,明』。贤友,什么是明?在什么程度上是明者?」
‘‘Idhāvuso, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpa’nti yathābhūtaṃ pajānāti; vayadhammaṃ rūpaṃ…pe… samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpa’nti yathābhūtaṃ pajānāti; samudayadhammaṃ vedanaṃ…pe… samudayavayadhammā vedanā … samudayadhammaṃ saññaṃ…pe… samudayadhamme saṅkhāre… vayadhamme saṅkhāre… samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti. Samudayadhammaṃ viññāṇaṃ… vayadhammaṃ viññāṇaṃ… samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇa’nti yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Tatiyaṃ.
「贤友,这里,已受教导的圣弟子对集法的色如实了知『集法的色』;对灭法的色……对集灭法的色如实了知『集灭法的色』;对集法的受……集灭法的受……对集法的想……对集法的诸行……对灭法的诸行……对集灭法的诸行如实了知『集灭法的诸行』。对集法的识……对灭法的识……对集灭法的识如实了知『集灭法的识』。贤友,这称为明;在这个程度上是明者。」第三
4. Assādasuttaṃ4. 味经
§129
Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?
住在巴拉纳西仙人堕处鹿野苑……坐在一边的具寿马哈勾帝答对具寿沙利子这样说——「贤友沙利子,所谓『无明,无明』。贤友,什么是无明?在什么程度上是无明者?」
‘‘Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti. Catutthaṃ.
「贤友,这里,未受教导的凡夫对色的味、患、离不如实了知。对受……对想……对诸行……对识的味、患、离不如实了知。贤友,这称为无明;在这个程度上是无明者。」第四
5. Dutiyaassādasuttaṃ5. 第二味经
§130
Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ‘‘‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti?
住在巴拉纳西仙人堕处鹿野苑……「贤友沙利子,所谓『明,明』。贤友,什么是明?在什么程度上是明者?」
‘‘Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Pañcamaṃ.
「贤友,这里,已受教导的圣弟子对色的味、患、离如实了知。对受……对想……对诸行……对识的味、患、离如实了知。贤友,这称为明;在这个程度上是明者。」第五
6. Samudayasuttaṃ6. 集经
§131
Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ‘‘‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?
住在巴拉纳西仙人堕处鹿野苑……「贤友沙利子,人们说『无明、无明』。贤友,什么是无明?在什么程度上成为具无明者?」
‘‘Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti. Chaṭṭhaṃ.
「贤友,于此,未受教导的凡夫不如实了知色的集起、灭没、味、患、出离。不如实了知受的……想的……行的……识的集起、灭没、味、患、出离。贤友,这称为无明;在这个程度上成为具无明者。」第六经。
7. Dutiyasamudayasuttaṃ7. 第二集经
§132
Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti?
住在巴拉纳西仙人堕处鹿野苑……坐于一旁的具寿马哈果德希咖对具寿沙利子这样说:「贤友沙利子,人们说『明、明』。贤友,什么是明?在什么程度上成为具明者?」
‘‘Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Sattamaṃ.
「贤友,于此,已受教导的圣弟子如实了知色的集起、灭没、味、患、出离。如实了知受的……想的……行的……识的集起、灭没、味、患、出离。贤友,这称为明;在这个程度上成为具明者。」第七经。
8. Koṭṭhikasuttaṃ8. 果提咖经
§133
Bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṃ…pe… ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?
住在巴拉纳西仙人堕处鹿野苑。那时,具寿沙利子在傍晚时分……坐于一旁的具寿沙利子对具寿马哈果德希咖这样说:「贤友果德希咖,人们说『无明、无明』。贤友,什么是无明?在什么程度上成为具无明者?」
‘‘Idhāvuso, assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti.
「贤友,于此,未受教导的凡夫不如实了知色的味、患、出离。不如实了知受的……想的……行的……识的味、患、出离。贤友,这称为无明;在这个程度上成为具无明者。」
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti?
如是说已,具寿沙利子对具寿马哈果德希咖这样说:「贤友果德希咖,人们说『明、明』。贤友,什么是明?在什么程度上成为具明者?」
‘‘Idhāvuso sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Aṭṭhamaṃ.
「贤友,于此,已受教导的圣弟子如实了知色的味、患、出离。如实了知受的……想的……行的……识的味、患、出离。贤友,这称为明;在这个程度上成为具明者。」第八经。
9. Dutiyakoṭṭhikasuttaṃ9. 第二果提咖经
§134
Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ‘‘‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?
住在巴拉纳西仙人堕处鹿野苑……「贤友果德提咖,人们说『无明、无明』。贤友,什么是无明?在何种程度上成为具无明者?」
‘‘Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti.
「贤友,于此,未受教导的凡夫不如实了知色的集起、灭没、味、患、离。不如实了知受的……想的……诸行的……识的集起、灭没、味、患、离。贤友,这称为无明;在此程度上成为具无明者。」
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti?
如是说已,具寿沙利子对具寿摩诃果德提咖如是说:「贤友果德提咖,人们说『明、明』。贤友,什么是明?在何种程度上成为具明者?」
‘‘Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Navamaṃ.
「贤友,于此,已受教导的圣弟子如实了知色的集起、灭没、味、患、离。如实了知受的……想的……诸行的……识的集起、灭没、味、患、离。贤友,这称为明;在此程度上成为具明者。」第九经。
10. Tatiyakoṭṭhikasuttaṃ10. 第三果提咖经
§135
Taññeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī’’ti?
同样的因缘。坐于一面的具寿沙利子对具寿摩诃果德提咖如是说:「贤友果德提咖,人们说『无明、无明』。贤友,什么是无明?在何种程度上成为具无明者?」
‘‘Idhāvuso, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti. Vedanaṃ nappajānāti…pe… saññaṃ… saṅkhāre… viññāṇaṃ nappajānāti, viññāṇasamudayaṃ nappajānāti, viññāṇanirodhaṃ nappajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī’’ti.
「贤友,于此,未受教导的凡夫不了知色,不了知色集,不了知色灭,不了知导向色灭之道。不了知受……想……诸行……不了知识,不了知识集,不了知识灭,不了知导向识灭之道。贤友,这称为无明;在此程度上成为具无明者。」
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī’’ti? ‘‘Idhāvuso, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti , viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī’’ti. Dasamaṃ.
如是说已,具寿沙利子对具寿摩诃果德提咖如是说:「贤友果德提咖,人们说『明、明』。贤友,什么是明?在何种程度上成为具明者?」「贤友,于此,已受教导的圣弟子了知色,了知色集,了知色灭,了知导向色灭之道。了知受……想……诸行……了知识,了知识集,了知识灭,了知导向识灭之道。贤友,这称为明;在此程度上成为具明者。」第十经。
Avijjāvaggo terasamo. · 无明品第十三
Tassuddānaṃ –
其摄颂──
Samudayadhamme tīṇi, assādo apare duve;
集法有三,味另有二;
Samudaye ca dve vuttā, koṭṭhike apare tayoti.
集中说二,分别论中另有三。
14. Kukkuḷavaggo
14. 炭火品
1. Kukkuḷasuttaṃ1. 火聚经
§136
Sāvatthinidānaṃ . ‘‘Rūpaṃ, bhikkhave, kukkuḷaṃ, vedanā kukkuḷā, saññā kukkuḷā, saṅkhārā kukkuḷā, viññāṇaṃ kukkuḷaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.
沙瓦提因缘。「诸比库,色是炭火,受是炭火,想是炭火,行是炭火,识是炭火。诸比库,如此见者,有闻的圣弟子于色亦厌离,于受亦厌离,于想亦厌离,于行亦厌离,于识亦厌离。厌离者离染;由离染而解脱。于解脱中有『已解脱』之智。他了知:『生已尽,梵行已立,应作已作,再无后有。』」第一经。
2. Aniccasuttaṃ2. 无常经
§137
Sāvatthinidānaṃ. ‘‘Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpaṃ , bhikkhave, aniccaṃ; tatra vo chando pahātabbo. Vedanā aniccā…pe… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra vo chando pahātabbo. Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo’’ti. Dutiyaṃ.
沙瓦提因缘。「诸比库,凡是无常者,于彼你们应舍断欲。诸比库,什么是无常?诸比库,色是无常,于彼你们应舍断欲。受是无常……想……行……识是无常,于彼你们应舍断欲。诸比库,凡是无常者,于彼你们应舍断欲。」第二经。
3. Dutiyaaniccasuttaṃ3. 第二无常经
§138
Sāvatthinidānaṃ . ‘‘Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra vo rāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo’’ti. Tatiyaṃ.
沙瓦提因缘。「诸比库,凡是无常者,于彼你们应舍断贪。诸比库,什么是无常?诸比库,色是无常,于彼你们应舍断贪。受是无常……想……行……识是无常,于彼你们应舍断贪。诸比库,凡是无常者,于彼你们应舍断贪。」第三经。
4. Tatiyaaniccasuttaṃ4. 第三无常经
§139
Sāvatthinidānaṃ. ‘‘Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo . Kiñca, bhikkhave, aniccaṃ? Rūpaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra vo chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo’’ti. Catutthaṃ.
沙瓦提因缘。「诸比库,凡是无常者,于彼你们应舍断欲贪。诸比库,什么是无常?诸比库,色是无常,于彼你们应舍断欲贪。受是无常……想……行……识是无常,于彼你们应舍断欲贪。诸比库,凡是无常者,于彼你们应舍断欲贪。」第四经。
5. Dukkhasuttaṃ5. 苦经
§140
Sāvatthinidānaṃ. ‘‘Yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo…pe… yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo’’ti. Pañcamaṃ.
沙瓦提因缘。「诸比库,凡是苦者,于彼你们应舍断欲……诸比库,凡是苦者,于彼你们应舍断欲。」第五经。
6. Dutiyadukkhasuttaṃ6. 第二苦经
§141
Sāvatthinidānaṃ. ‘‘Yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo…pe… yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo’’ti. Chaṭṭhaṃ.
沙瓦提因缘。「诸比库!凡是苦者,于此你们应断贪……诸比库!凡是苦者,于此你们应断贪。」第六。
7. Tatiyadukkhasuttaṃ7. 第三苦经
§142
Sāvatthinidānaṃ. ‘‘Yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo…pe… yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo’’ti. Sattamaṃ.
沙瓦提因缘。「诸比库!凡是苦者,于此你们应断欲贪……诸比库!凡是苦者,于此你们应断欲贪。」第七。
8. Anattasuttaṃ8. 无我经
§143
Sāvatthinidānaṃ . ‘‘Yo, bhikkhave, anattā; tatra vo chando pahātabbo. Ko ca, bhikkhave, anattā? Rūpaṃ, bhikkhave, anattā; tatra vo chando pahātabbo. Vedanā anattā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra vo chando pahātabbo. Yo, bhikkhave, anattā; tatra vo chando pahātabbo’’ti. Aṭṭhamaṃ.
沙瓦提因缘。「诸比库!凡是无我者,于此你们应断欲。诸比库!什么是无我?诸比库!色是无我,于此你们应断欲。受是无我……想……行……识是无我,于此你们应断欲。诸比库!凡是无我者,于此你们应断欲。」第八。
9. Dutiyaanattasuttaṃ9. 第二无我经
§144
Sāvatthinidānaṃ . ‘‘Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo . Ko ca, bhikkhave, anattā? Rūpaṃ, bhikkhave, anattā; tatra vo rāgo pahātabbo. Vedanā anattā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra vo rāgo pahātabbo. Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo’’ti. Navamaṃ.
沙瓦提因缘。「诸比库!凡是无我者,于此你们应断贪。诸比库!什么是无我?诸比库!色是无我,于此你们应断贪。受是无我……想……行……识是无我,于此你们应断贪。诸比库!凡是无我者,于此你们应断贪。」第九。
10. Tatiyaanattasuttaṃ10. 第三无我经
§145
Sāvatthinidānaṃ. ‘‘Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Rūpaṃ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. Vedanā anattā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra vo chandarāgo pahātabbo. Yo , bhikkhave, anattā; tatra vo chandarāgo pahātabbo’’ti. Dasamaṃ.
沙瓦提因缘。「诸比库!凡是无我者,于此你们应断欲贪。诸比库!什么是无我?诸比库!色是无我,于此你们应断欲贪。受是无我……想……行……识是无我,于此你们应断欲贪。诸比库!凡是无我者,于此你们应断欲贪。」第十。
11. Nibbidābahulasuttaṃ11. 多厌离经
§146
Sāvatthinidānaṃ. ‘‘Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe nibbidābahulo vihareyya. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe nibbidābahulo vihareyya. Yo rūpe nibbidābahulo viharanto, vedanāya… saññāya… saṅkhāresu… viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti; so rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī’’ti. Ekādasamaṃ.
沙瓦提因缘。「诸比库!对于以信出家的善男子,这是随法:他应多住于对色的厌离。对受……对想……对诸行……对识应多住于厌离。多住于对色的厌离者,对受……对想……对诸行……多住于对识的厌离者,他遍知色,遍知受……遍知想……遍知诸行……遍知识;遍知色者、遍知受者、遍知想者、遍知诸行者、遍知识者,他从色解脱,从受解脱,从想解脱,从诸行解脱,从识解脱,从生、老、死、愁、悲、苦、忧、恼解脱;我说:『他从苦解脱。』」第十一。
12. Aniccānupassīsuttaṃ12. 随观无常经
§147
Sāvatthinidānaṃ. ‘‘Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe aniccānupassī vihareyya. Vedanāya… saññāya… saṅkhāresu… viññāṇe aniccānupassī vihareyya…pe… ‘parimuccati dukkhasmā’ti vadāmī’’ti. Dvādasamaṃ.
沙瓦提因缘。「诸比库!对于以信出家的善男子,这是随法:他应随观色为无常而住。对受……对想……对诸行……应随观识为无常而住……我说:『他从苦解脱。』」第十二。
13. Dukkhānupassīsuttaṃ13. 随观苦经
§148
Sāvatthinidānaṃ . ‘‘Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe dukkhānupassī vihareyya. Vedanāya… saññāya… saṅkhāresu… viññāṇe dukkhānupassī vihareyya…pe… ‘parimuccati dukkhasmā’ti vadāmī’’ti. Terasamaṃ.
沙瓦提因缘。「诸比库!对于以信出家的善男子,这是随法:他应随观色为苦而住。对受……对想……对诸行……应随观识为苦而住……我说:『他从苦解脱。』」第十三。
14. Anattānupassīsuttaṃ14. 随观无我经
§149
Sāvatthinidānaṃ . ‘‘Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe anattānupassī vihareyya. Vedanāya… saññāya… saṅkhāresu… viññāṇe anattānupassī vihareyya. (So rūpe) anattānupassī viharanto, vedanāya… saññāya… saṅkhāresu… viññāṇe anattānupassī viharanto rūpaṃ parijānāti, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti. So rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā , parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī’’ti. Cuddasamaṃ.
沙瓦提因缘。「诸比库!对于因信出家的善男子,这是随法——他应当住于随观色为无我。住于随观受……想……行……识为无我。住于随观色为无我,住于随观受……想……行……识为无我,他遍知色,遍知受……想……行……识。遍知色、遍知受、遍知想、遍知行、遍知识,他从色解脱,从受解脱,从想解脱,从行解脱,从识解脱,从生、老、死、愁、悲、苦、忧、恼解脱;我说:『他从苦解脱。』」第十四经。
Kukkuḷavaggo cuddasamo. · 火聚品第十四
Tassuddānaṃ –
其摄颂——
Kukkuḷā tayo aniccena, dukkhena apare tayo;
火聚三以无常,以苦另三经;以无我说三经,善男子二经。
Anattena tayo vuttā, kulaputtena dve dukāti.
无我说了三种,善男子说了两种恶作。
15. Diṭṭhivaggo
15. 见品
1. Ajjhattasuttaṃ1. 自身经
§150
Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya uppajjati ajjhattaṃ sukhadukkha’’nti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati rūpaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati viññāṇaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkha’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkha’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Paṭhamaṃ.
沙瓦提因缘。「诸比库!缘于什么存在,执取什么,内在的苦乐生起?」「世尊!我们的诸法以世尊为根本……」「诸比库!缘于色存在,执取色,内在的苦乐生起。缘于受存在……缘于想存在……缘于行存在……缘于识存在,执取识,内在的苦乐生起。诸比库!你们认为如何,色是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「是苦,世尊。」「凡无常、苦、变易法者,不执取它,内在的苦乐会生起吗?」「不会,世尊。」「受……想……行……识是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「是苦,世尊。」「凡无常、苦、变易法者,不执取它,内在的苦乐会生起吗?」「不会,世尊。」「如是见者……他了知:『不再有后有。』」第一经。
2. Etaṃmamasuttaṃ2. 此是我所经
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Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa – ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassatī’’ti ? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa …pe… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa – ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ..pe… nāparaṃ itthattāyāti pajānātī’’ti. Dutiyaṃ.
沙瓦提因缘。「诸比库!缘于什么存在,执取什么,执着什么,而随观『这是我的,这我是,这是我的我』?」「世尊!我们的诸法以世尊为根本……」「诸比库!缘于色存在,执取色,执着色……缘于识存在,执取识,执着识,而随观『这是我的,这我是,这是我的我』。诸比库!你们认为如何,色是常还是无常?」「无常,世尊。」……变易法者,不执取它,会随观『这是我的,这我是,这是我的我』吗?」「不会,世尊。」「受……想……行……识是常还是无常?」「无常,世尊。」……变易法者,不执取它,会随观『这是我的,这我是,这是我的我』吗?」「不会,世尊。」「如是见者……他了知:『不再有后有。』」第二经。
3. Soattāsuttaṃ3. 我是彼经
§152
Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe…. ‘‘Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Vedanāya…pe… saññāya… saṅkhāresu …pe… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti.
沙瓦提因缘。「诸比库!缘于什么存在,执取什么,执着什么,这样的见生起——『那是我,那是世间,死后我将成为常、恒、永恒、不变易法』?」「世尊!我们的诸法以世尊为根本……」「诸比库!缘于色存在,执取色,执着色,这样的见生起——『那是我,那是世间,死后我将成为常、恒、永恒、不变易法。』缘于受……缘于想……缘于行……缘于识存在,执取识,执着识,这样的见生起——『那是我,那是世间,死后我将成为常、恒、永恒、不变易法。』
‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti? ‘‘No hetaṃ, bhante’’. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātīti. Tatiyaṃ.
「诸比库,你们认为如何,色是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「是苦,世尊。」「凡无常、苦、变易法者,不执取它,会生起这样的见吗——『那是我,那是世间,我死后将成为常、恒、永恒、不变易法』?」「不会这样,世尊。」「受……想……行……识是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「是苦,世尊。」「凡无常、苦、变易法者,不执取它,会生起这样的见吗——『那是我,那是世间,我死后将成为常、恒、永恒、不变易法』?」「不会这样,世尊。」如此见者……了知……不再有此处的状态。第三经。
4. Nocamesiyāsuttaṃ4. 愿我非有经
§153
Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa, evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Catutthaṃ.
沙瓦提因缘。「诸比库,当有什么时,执取什么,执着什么,会生起这样的见——『我将不会有,我将不会有,我将不存在,我将不会有』?」「世尊,我们的诸法以世尊为根本……」「诸比库,当有色时,执取色,执着色,会生起这样的见——『我将不会有,我将不会有,我将不存在,我将不会有』。当有受时……当有想时……当有诸行时……当有识时,执取识,执着识,会生起这样的见——『我将不会有,我将不会有,我将不存在,我将不会有』。诸比库,你们认为如何,色是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「是苦,世尊。」「凡无常、苦、变易法者,不执取它,会生起这样的见吗——『我将不会有,我将不会有,我将不存在,我将不会有』?」「不会这样,世尊。」「受……想……行……识是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「是苦,世尊。」「凡无常、苦、变易法者,不执取它,会生起这样的见吗——『我将不会有,我将不会有,我将不存在,我将不会有』?」「不会这样,世尊。」「如此见者……了知……不再有此处的状态。」第四经。
5. Micchādiṭṭhisuttaṃ5. 邪见经
§154
Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa micchādiṭṭhi uppajjatī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa micchādiṭṭhi uppajjati. Vedanāya sati… micchādiṭṭhi uppajjati. Saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa micchādiṭṭhi uppajjati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ , bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.‘Pañcamaṃ.
沙瓦提因缘。「诸比库,当有什么时,执取什么,执着什么,会生起邪见?」「世尊,我们的诸法以世尊为根本……」「诸比库,当有色时,执取色,执着色,会生起邪见。当有受时……会生起邪见。当有想时……当有诸行时……当有识时,执取识,执着识,会生起邪见。诸比库,你们认为如何,色是常还是无常?」「无常,世尊。」「凡无常者……不执取它,会生起邪见吗?」「不会这样,世尊。」「受……想……行……识是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「是苦,世尊。」「凡无常、苦、变易法者,不执取它,会生起邪见吗?」「不会这样,世尊。」「如此见者……了知……不再有此处的状态。」第五经。
6. Sakkāyadiṭṭhisuttaṃ6. 有身见经
§155
Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa sakkāyadiṭṭhi uppajjatī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa sakkāyadiṭṭhi uppajjati. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa sakkāyadiṭṭhi uppajjati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’ . ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ , bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Chaṭṭhaṃ.
沙瓦提因缘。「诸比库,当有什么时,执取什么,执着什么,会生起有身见?」「世尊,我们的诸法以世尊为根本……」「诸比库,当有色时,执取色,执着色,会生起有身见。当有受时……当有想时……当有诸行时……当有识时,执取识,执着识,会生起有身见。诸比库,你们认为如何,色是常还是无常?」「无常,世尊。」「凡无常者……不执取它,会生起有身见吗?」「不会这样,世尊。」「受……想……行……识是常还是无常?」「无常,世尊。」「凡无常者……不执取它,会生起有身见吗?」「不会这样,世尊。」「如此见者……了知……不再有此处的状态。」第六经。
7. Attānudiṭṭhisuttaṃ7. 我随见经
§156
Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa attānudiṭṭhi uppajjatī’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa attānudiṭṭhi uppajjati. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa attānudiṭṭhi uppajjati . Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Sattamaṃ.
沙瓦提因缘。「诸比库,当有什么时,执取什么,执着什么,会生起我随见?」「世尊,我们的诸法以世尊为根本……」「诸比库,当有色时,执取色,执着色,会生起我随见。当有受时……当有想时……当有诸行时……当有识时,执取识,执着识,会生起我随见。诸比库,你们认为如何,色是常还是无常?」「无常,世尊。」「凡无常者……不执取它,会生起我随见吗?」「不会这样,世尊。」「受……想……行……识是常还是无常?」「无常,世尊。」「凡无常者……不执取它,会生起我随见吗?」「不会这样,世尊。」「如此见者……了知……不再有此处的状态。」第七经。
8. Abhinivesasuttaṃ8. 执着经
§157
Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhā’’ti? ‘‘No hetaṃ, bhante’’…pe… ‘‘evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Aṭṭhamaṃ.
沙瓦提因缘。「诸比库,当有什么时,执取什么,执着什么,会生起结、执着、系缚?」「世尊,我们的诸法以世尊为根本……」「诸比库,当有色时,执取色,执着色,会生起结、执着、系缚。当有受时……当有想时……当有诸行时……当有识时,执取识,执着识,会生起结、执着、系缚。诸比库,你们认为如何,色是常还是无常?」「无常,世尊。」「凡无常者……不执取它,会生起结、执着、系缚吗?」「不会这样,世尊……」「如此见者……了知……不再有此处的状态。」第八经。
9. Dutiyaabhinivesasuttaṃ9. 第二执着经
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Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā. Vedanāya sati … saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti ? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhājjhosānā’’ti? ‘‘No hetaṃ, bhante’’…pe… ‘‘evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Navamaṃ.
沙瓦提因缘。「诸比库,当有什么时,执取什么,执着什么,会生起结、执着、系缚、住着?」「世尊,我们的诸法以世尊为根本……」「诸比库,当有色时,执取色,执着色,会生起结、执着、系缚、住着。当有受时……当有想时……当有诸行时……当有识时,执取识,执着识,会生起结、执着、系缚、住着。诸比库,你们认为如何,色是常还是无常?」「无常,世尊。」「凡无常者……不执取它,会生起结、执着、系缚、住着吗?」「不会这样,世尊……」「如此见者……了知……不再有此处的状态。」第九经。
10. Ānandasuttaṃ10. 阿难经
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Sāvatthinidānaṃ . Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.
沙瓦提因缘。尔时,具寿阿难前往世尊处;抵达后……对世尊如此说:「世尊,善哉!请世尊为我简要地说法,我听闻世尊之法后,将独自远离、不放逸、热诚、自励而住。」
‘‘Taṃ kiṃ maññasi, ānanda, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’ . ‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Dasamaṃ.
「阿难,你怎么想,色是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「是苦,世尊。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,世尊。」「受……想……行……识是常还是无常?」「无常,世尊。」「凡无常者,是苦还是乐?」「是苦,世尊。」「凡无常、苦、变易法者,适合认为『这是我的,这是我,这是我的我』吗?」「不适合,世尊。」「如是见者……(中略)……他了知『不再有此处的状态』。」第十经。
Diṭṭhivaggo pañcadasamo. · 见品第十五
Tassuddānaṃ –
其摄颂:
Ajjhattikaṃ etaṃmama, soattā nocamesiyā;
内、这是我的、有我、不是我的;
Micchāsakkāyattānu dve, abhinivesā ānandenāti.
邪、有身、随、二、执取、阿难。
Uparipaṇṇāsako samatto. · 上五十完
Tassa uparipaṇṇāsakassa vagguddānaṃ –
其上五十之品摄颂:
Anto dhammakathikā vijjā, kukkuḷaṃ diṭṭhipañcamaṃ;
内、说法者、明、热灰、见为第五;
Tatiyo paṇṇāsako vutto, nipātoti pavuccatīti .
第三个五十已说,称为品。
Khandhasaṃyuttaṃ samattaṃ. · 蕴相应完