2. Vedanāsaṃyuttaṃ2. 受相应
2. Vedanāsaṃyuttaṃ2. 受相应
1. Sagāthāvaggo
1. 有偈品
1. Samādhisuttaṃ1. 定经
§249
‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanāti.
「诸比库,这三种受。哪三种?乐受、苦受、不苦不乐受——诸比库,这是三种受。」
‘‘Samāhito sampajāno, sato buddhassa sāvako;
「得定、正知、具念的佛陀的声闻,
Vedanā ca pajānāti, vedanānañca sambhavaṃ.
了知诸受,以及诸受的集起。
‘‘Yattha cetā nirujjhanti, maggañca khayagāminaṃ;
了知它们在何处灭尽,以及导向灭尽之道;
Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti. paṭhamaṃ;
由于诸受的灭尽,比库无渴爱而般涅槃。」第一经
2. Sukhasuttaṃ2. 乐经
§250
‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanāti.
「诸比库,这三种受。哪三种?乐受、苦受、不苦不乐受——诸比库,这是三种受。」
‘‘Sukhaṃ vā yadi vā dukkhaṃ, adukkhamasukhaṃ saha;
「无论是乐或是苦,以及不苦不乐;
Ajjhattañca bahiddhā ca, yaṃ kiñci atthi veditaṃ.
于内及于外,凡任何所知之物。
‘‘Etaṃ dukkhanti ñatvāna, mosadhammaṃ palokinaṃ;
「知此为苦,见其为败坏法、虚伪法;
Phussa phussa vayaṃ passaṃ, evaṃ tattha virajjatī’’ti. dutiyaṃ;
触而又触,见其灭,如此于彼离染。」第二。
3. Pahānasuttaṃ3. 舍断经
§251
‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṃ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.
「诸比库,有此三受。哪三种?乐受、苦受、不苦不乐受。诸比库,对于乐受应断贪随眠,对于苦受应断嗔随眠,对于不苦不乐受应断无明随眠。诸比库,当比库已断乐受的贪随眠,已断苦受的嗔随眠,已断不苦不乐受的无明随眠时,诸比库,此被称为「无随眠的比库,正见者,已断渴爱,已解脱结缚,以正确现观慢而作苦之终结。」」
‘‘Sukhaṃ vedayamānassa , vedanaṃ appajānato;
「感受乐受者,若不了知受;
So rāgānusayo hoti, anissaraṇadassino.
于不见出离者,有贪随眠。
‘‘Dukkhaṃ vedayamānassa, vedanaṃ appajānato;
「感受苦受者,若不了知受;
Paṭighānusayo hoti, anissaraṇadassino.
于不见出离者,有嗔随眠。
‘‘Adukkhamasukhaṃ santaṃ, bhūripaññena desitaṃ;
「不苦不乐、寂静,由广慧者所说;
Tañcāpi abhinandati, neva dukkhā pamuccati.
他也欢喜那个,却不从苦解脱。
‘‘Yato ca bhikkhu ātāpī, sampajaññaṃ na riñcati;
「然而当比库热诚,不舍弃正知;
Tato so vedanā sabbā, parijānāti paṇḍito.
那时他这位智者,遍知一切受。
‘‘So vedanā pariññāya, diṭṭhe dhamme anāsavo;
「他遍知受后,于现法中无漏;
Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. tatiyaṃ;
身坏后住于法,通达者不入于计数。」第三。
4. Pātālasuttaṃ4. 深渊经
§252
‘‘Assutavā , bhikkhave, puthujjano yaṃ vācaṃ bhāsati – ‘atthi mahāsamudde pātālo’ti. Taṃ kho panetaṃ, bhikkhave, assutavā puthujjano asantaṃ avijjamānaṃ evaṃ vācaṃ bhāsati – ‘atthi mahāsamudde pātālo’ti. Sārīrikānaṃ kho etaṃ, bhikkhave, dukkhānaṃ vedanānaṃ adhivacanaṃ yadidaṃ ‘pātālo’ti. Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano pātāle na paccuṭṭhāsi, gādhañca nājjhagā’. Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’’’ti.
「诸比库!未受教的凡夫说这样的话:『大海中有深渊。』诸比库!然而未受教的凡夫说这样的话『大海中有深渊』,那是不存在的、不可得的。诸比库!这『深渊』是身体的诸苦受的同义语。诸比库!未受教的凡夫被身体的苦受触时,悲伤、疲惫、悲泣、捶胸号哭、陷入痴迷。诸比库!这被称为『未受教的凡夫未从深渊浮起,也未得到立足处』。诸比库!然而已受教的圣弟子被身体的苦受触时,既不悲伤、不疲惫、不悲泣、不捶胸号哭、不陷入痴迷。诸比库!这被称为『已受教的圣弟子从深渊浮起,也得到了立足处』。」
‘‘Yo etā nādhivāseti, uppannā vedanā dukhā;
「他不忍受这些,已生起的苦受;
Sārīrikā pāṇaharā, yāhi phuṭṭho pavedhati.
身体的、夺命的,被它们触及时他战栗。
‘‘Akkandati parodati, dubbalo appathāmako;
「他哭泣、悲叹,软弱、无力;
Na so pātāle paccuṭṭhāsi, atho gādhampi nājjhagā.
他未从深渊中升起,也未达到彼岸。
‘‘Yo cetā adhivāseti, uppannā vedanā dukhā;
「凡忍受已生起的苦受者,
Sārīrikā pāṇaharā, yāhi phuṭṭho na vedhati;
身体的、夺命的,被它们触及时他不战栗;
Sa ve pātāle paccuṭṭhāsi, atho gādhampi ajjhagā’’ti. catutthaṃ;
他确实从深渊中升起,也达到了彼岸」。第四经
5. Daṭṭhabbasuttaṃ5. 应见经
§253
‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti – ayaṃ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.
「诸比库,有此三受。哪三种?乐受、苦受、不苦不乐受。诸比库,乐受应被视为苦,苦受应被视为箭,不苦不乐受应被视为无常。诸比库,当比库已见乐受为苦、已见苦受为箭、已见不苦不乐受为无常时——诸比库,这被称为『比库是正见者,他断除了渴爱,解开了结缚,以正确地现观慢,他作了苦的终结』」。
‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;
「凡见乐为苦者,见苦为箭者,
Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato.
他见不苦不乐的寂静受为无常。
‘‘Sa ve sammaddaso bhikkhu, parijānāti vedanā;
「彼正见的比库,遍知诸受;
So vedanā pariññāya, diṭṭhe dhamme anāsavo;
遍知受后,于现法中无漏;
Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. pañcamaṃ;
身坏后,住于法,通达者不入于计数。」第五经。
6. Sallasuttaṃ6. 箭经
§254
‘‘Assutavā, bhikkhave, puthujjano sukhampi vedanaṃ vedayati , dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṃ vedayati , dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… assutavā. Bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca. Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya . Tamenaṃ dutiyena sallena anuvedhaṃ vijjheyya . Evañhi so, bhikkhave, puriso dvisallena vedanaṃ vedayati. Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. Tamenaṃ dukkhāya vedanāya paṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so anuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati. Taṃ kissa hetu? Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti. So sukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati, saññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.
「诸比库!未受教的凡夫感受乐受,感受苦受,感受不苦不乐受。诸比库!已受教的圣弟子感受乐受,感受苦受,感受不苦不乐受。诸比库!在此,已受教的圣弟子与未受教的凡夫有何差别、有何殊胜、有何不同?」「世尊!我们的法以世尊为根本……」「诸比库!未受教的凡夫被苦受触时,悲伤、疲惫、悲泣、捶胸号哭、陷入痴迷。他感受两种受——身的与心的。诸比库!譬如有人被箭射中,再被第二支箭贯穿射中。诸比库!如此,那人感受两箭之受。诸比库!同样地,未受教的凡夫被苦受触时,悲伤、疲惫、悲泣、捶胸号哭、陷入痴迷。他感受两种受——身的与心的。被那苦受触时,他有嗔恨。当他对苦受有嗔恨时,对苦受的嗔恨随眠就随增。被苦受触时,他欢喜欲乐。那是什么原因?诸比库!因为未受教的凡夫不了知除了欲乐之外苦受的出离。当他欢喜欲乐时,对乐受的贪随眠就随增。他不如实了知那些受的集、灭、味、患、离。当他不如实了知那些受的集、灭、味、患、离时,对不苦不乐受的无明随眠就随增。他若感受乐受,被系缚地感受它。他若感受苦受,被系缚地感受它。他若感受不苦不乐受,被系缚地感受它。诸比库!这被称为『未受教的凡夫被系缚于生、老、死、愁、悲、苦、忧、恼,被系缚于苦』,我说。
‘‘Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati – kāyikaṃ, na cetasikaṃ.
「诸比库!已受教的圣弟子被苦受触时,不悲伤、不疲惫、不悲泣、不捶胸号哭、不陷入痴迷。他感受一种受——身的,非心的。
‘‘Seyyathāpi , bhikkhave, purisaṃ sallena vijjheyya. Tamenaṃ dutiyena sallena anuvedhaṃ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanaṃ vedayati. Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati – kāyikaṃ, na cetasikaṃ. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. Tamenaṃ dukkhāya vedanāya appaṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ nābhinandati. Taṃ kissa hetu? Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ. Tassa kāmasukhaṃ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati , visaññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi , visaññutto dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti.
「诸比库!譬如有人被箭射中,不被第二支箭贯穿射中。诸比库!如此,那人感受一箭之受。诸比库!同样地,已受教的圣弟子被苦受触时,不悲伤、不疲惫、不悲泣、不捶胸号哭、不陷入痴迷。他感受一种受——身的,非心的。被那苦受触时,他没有嗔恨。当他对苦受没有嗔恨时,对苦受的嗔恨随眠就不随增。被苦受触时,他不欢喜欲乐。那是什么原因?诸比库!因为已受教的圣弟子了知除了欲乐之外苦受的出离。当他不欢喜欲乐时,对乐受的贪随眠就不随增。他如实了知那些受的集、灭、味、患、离。当他如实了知那些受的集、灭、味、患、离时,对不苦不乐受的无明随眠就不随增。他若感受乐受,解脱系缚地感受它。他若感受苦受,解脱系缚地感受它。他若感受不苦不乐受,解脱系缚地感受它。诸比库!这被称为『已受教的圣弟子解脱生、老、死、愁、悲、苦、忧、恼的系缚,解脱苦的系缚』,我说。诸比库!这是差别,这是殊胜,这是已受教的圣弟子与未受教的凡夫的不同。」
‘‘Na vedanaṃ vedayati sapañño,
「有慧者不感受受,
Sukhampi dukkhampi bahussutopi;
乐与苦,以及多闻,
Ayañca dhīrassa puthujjanena,
这是智者与凡夫之间,
Mahā viseso kusalassa hoti.
善巧者的大差别。
‘‘Saṅkhātadhammassa bahussutassa,
「对于已知诸法、多闻者,
Vipassato lokamimaṃ parañca;
观察此世与他世,
Iṭṭhassa dhammā na mathenti cittaṃ,
可意之法不搅乱其心,
Aniṭṭhato no paṭighātameti.
不可意者不生嗔恨。
‘‘Tassānurodhā athavā virodhā,
「对他而言,随顺或违逆,
Vidhūpitā atthagatā na santi;
被驱散、已灭去、不存在;
Padañca ñatvā virajaṃ asokaṃ,
知道无尘、无忧之道,
Sammā pajānāti bhavassa pāragū’’ti. chaṭṭhaṃ;
到达有之彼岸者正确地了知。」第六经
7. Paṭhamagelaññasuttaṃ7. 第一病经
§255
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –
一时,世尊住在韦萨离大林重阁讲堂。那时,世尊在傍晚时从独坐中起来,前往病房;抵达后,在已设置的座位上坐下。坐下后,世尊对诸比库说:
‘‘Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.
「诸比库!比库应具念、正知地等待时机。这是我们对你们的教诫。
‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . Evaṃ kho, bhikkhave, bhikkhu sato hoti.
「诸比库!比库如何具念呢?诸比库!于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受随观受而住……于心随观心而住……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库!比库如此具念。
‘‘Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.
「诸比库!比库如何正知呢?诸比库!于此,比库在前进、返回时是正知而行者,在前视、旁视时是正知而行者,在屈、伸时是正知而行者,在持桑喀帝、钵与衣时是正知而行者,在食、饮、嚼、尝时是正知而行者,在大小便利时是正知而行者,在行、住、坐、卧、醒、语、默时是正知而行者。诸比库!比库如此是正知而行者。诸比库!比库应具念、正知地等待时机。这是我们对你们的教诫。
‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṃ pajānāti – ‘uppannā kho myāyaṃ sukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.
「诸比库!如果那位比库如此具念、正知、不放逸、热诚、精勤而住时,生起乐受,他如此了知:『我这乐受已生起。它是缘于,非不缘于。缘于什么呢?缘于此身。然而此身是无常的、有为的、缘起的。缘于无常的、有为的、缘起的身而生起的乐受,怎么会是常的呢?』他于身与乐受随观无常而住,随观灭而住,随观离贪而住,随观灭尽而住,随观舍遣而住。当他于身与乐受随观无常而住,随观灭而住,随观离贪而住,随观灭尽而住,随观舍遣而住时,于身与乐受的贪随眠被舍断。
‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ dukkhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti! So kāye ca dukkhāya vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato…pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.
「诸比库,当那位比库如此具念、正知、不放逸、热诚、精勤而住时,若生起苦受,他如此了知:『我这苦受已生起。它是缘于,非不缘于。缘于什么?缘于此身。然而此身是无常的、有为的、缘起的。缘于无常的、有为的、缘起的身而生起的苦受,怎么会是常的呢?』他于身与苦受住于随观无常,住于随观灭,住于随观离贪,住于随观灭尽,住于随观舍弃。当他于身与苦受住于随观无常……住于随观舍弃时,对于身与苦受的嗔恚随眠被舍断。」
‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṃ pajānāti – ‘uppannā kho myāyaṃ adukkhamasukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti! So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato…pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.
「诸比库,当那位比库如此具念、正知、不放逸、热诚、精勤而住时,若生起不苦不乐受,他如此了知:『我这不苦不乐受已生起。它是缘于,非不缘于。缘于什么?缘于此身。然而此身是无常的、有为的、缘起的。缘于无常的、有为的、缘起的身而生起的不苦不乐受,怎么会是常的呢?』他于身与不苦不乐受住于随观无常,住于随观灭,住于随观离贪,住于随观灭尽,住于随观舍弃。当他于身与不苦不乐受住于随观无常……住于随观舍弃时,对于身与不苦不乐受的无明随眠被舍断。」
‘‘So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati; dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati; adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
「他若感受乐受,了知『它是无常的』,了知『未被执着的』,了知『未被欢喜的』;他若感受苦受,了知『它是无常的』,了知『未被执着的』,了知『未被欢喜的』;他若感受不苦不乐受,了知『它是无常的』,了知『未被执着的』,了知『未被欢喜的』。他若感受乐受,离系缚地感受它;他若感受苦受,离系缚地感受它;他若感受不苦不乐受,离系缚地感受它。当感受身边际受时,他了知『我正感受身边际受』;当感受命边际受时,他了知『我正感受命边际受』。他了知『身坏命终之后,就在此处,一切所感受的,未被欢喜的,将会清凉』。」
‘‘Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī’’ti. Sattamaṃ.
「诸比库,譬如缘于油,缘于灯芯,油灯燃烧,由于那油与灯芯的耗尽,无燃料而熄灭;同样地,诸比库,比库当感受身边际受时,了知『我正感受身边际受』;当感受命边际受时,了知『我正感受命边际受』。他了知『身坏命终之后,就在此处,一切所感受的,未被欢喜的,将会清凉』。」第七经。
8. Dutiyagelaññasuttaṃ8. 第二病经
§256
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –
一时,世尊住在韦萨离大林重阁讲堂。那时,世尊在傍晚时从独坐中起来,前往病房;抵达后,在已设的座位上坐下。坐下后,世尊对诸比库说:
‘‘Sato , bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.
「诸比库,比库应具念、正知地等待时节。这是我们对你们的教诫。」
‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.
「诸比库,比库如何具念?诸比库,于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧;于受随观受而住……于心随观心而住……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,比库如此具念。」
‘‘Kathañca , bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti…pe… bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.
「诸比库,比库如何正知?诸比库,于此,比库在前进、返回时是正知而行者……在说话、沉默时是正知而行者。诸比库,比库如此正知。诸比库,比库应具念、正知地等待时节。这是我们对你们的教诫。」
‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ sukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva phassaṃ paṭicca. Ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati.
「诸比库!当彼比库如此具念、正知、不放逸、热诚、精勤而住时,若生起乐受,他如此了知:『我生起了这乐受;它是有缘的,非无缘的。缘于什么呢?缘于此触。然而此触是无常的、有为的、缘起的。缘于无常的、有为的、缘起的触而生起的乐受,怎么会是常的呢?』他于触与乐受随观无常而住,随观灭而住,随观离贪而住,随观灭而住,随观舍弃而住。当他于触与乐受随观无常而住,随观灭而住,随观离贪而住,随观灭而住,随观舍弃而住时,于触与乐受的贪随眠被舍断。」
‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa…pe… viharato uppajjati dukkhā vedanā…pe… uppajjati adukkhamasukhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ adukkhamasukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva phassaṃ paṭicca…pe… kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti’’.
「诸比库!当彼比库如此具念……而住时,若生起苦受……若生起不苦不乐受,他如此了知:『我生起了这不苦不乐受;它是有缘的,非无缘的。缘于什么呢?缘于此触……身坏命终之后,在此处,一切所感受的,因不欢喜而将清凉。』他如此了知。」
‘‘Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya , tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī’’ti. Aṭṭhamaṃ.
「诸比库!犹如缘于油与缘于灯芯,油灯燃烧,由于彼油与灯芯的耗尽,无燃料而熄灭。同样地,诸比库!比库感受身至边际的受时,他了知:『我感受身至边际的受。』感受命至边际的受时,他了知:『我感受命至边际的受。』他了知:『身坏命终之后,在此处,一切所感受的,因不欢喜而将清凉。』」第八经。
9. Aniccasuttaṃ9. 无常经
§257
‘‘Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti. Navamaṃ.
「诸比库!这三种受是无常的、有为的、缘起的、尽法、灭法、离贪法、灭法。哪三种呢?乐受、苦受、不苦不乐受。诸比库!这三种受是无常的、有为的、缘起的、尽法、灭法、离贪法、灭法。」第九经。
10. Phassamūlakasuttaṃ10. 触为根本经
§258
‘‘Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā. Tasseva sukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati. Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhā vedanā. Tasseva dukkhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati. Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati. Seyyathāpi , bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati. Tesaṃyeva kaṭṭhānaṃ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati. Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Tajjaṃ phassaṃ paṭicca tajjā vedanā uppajjanti. Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī’’ti. Dasamaṃ.
「诸比库!这三种受是触生的、以触为根的、以触为因的、以触为缘的。哪三种呢?乐受、苦受、不苦不乐受。诸比库!缘于乐受触,生起乐受。由于彼乐受触的灭,缘于乐受触而生起的彼相应所感受的乐受灭、止息。诸比库!缘于苦受触,生起苦受。由于彼苦受触的灭,缘于苦受触而生起的彼相应所感受的苦受灭、止息。诸比库!缘于不苦不乐受触,生起不苦不乐受。由于彼不苦不乐受触的灭,缘于不苦不乐受触而生起的彼相应所感受的不苦不乐受灭、止息。诸比库!犹如由于两根木的摩擦与磨合,热生起,火产生。由于彼诸木的分离与放置,彼相应的热灭、止息。同样地,诸比库!这三种受是触生的、以触为根的、以触为因的、以触为缘的。缘于相应的触,相应的受生起。由于相应触的灭,相应的受灭。」第十经。
Sagāthāvaggo paṭhamo . · 有偈品第一
Tassuddānaṃ –
其摄颂:
Samādhi sukhaṃ pahānena, pātālaṃ daṭṭhabbena ca;
「定、乐、以舍断,深渊与以应见;
Sallena ceva gelaññā, anicca phassamūlakāti.
以箭与病,无常、以触为根。」
2. Rahogatavaggo
2. 独坐品
1. Rahogatasuttaṃ1. 独处经
§259
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā. Vuttaṃ kho panetaṃ bhagavatā – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti. Kiṃ nu kho etaṃ bhagavatā sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’’’nti?
那时,某位比库去到世尊那里;去到之后,礼敬世尊,坐在一边。坐在一边的那位比库对世尊如此说道——「尊者,在这里,当我独坐、隐退时,我的心中生起了如此的寻思:『世尊说了三种受。乐受、苦受、不苦不乐受——世尊说了这三种受。然而,世尊也说了:「凡所感受的,都是苦」。世尊是针对什么而说「凡所感受的,都是苦」呢?』」
‘‘Sādhu sādhu, bhikkhu! Tisso imā, bhikkhu, vedanā vuttā mayā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā mayā. Vuttaṃ kho panetaṃ, bhikkhu, mayā – ‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmi’nti. Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃyeva aniccataṃ sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti . Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃyeva khayadhammataṃ…pe… vayadhammataṃ…pe… virāgadhammataṃ …pe… nirodhadhammataṃ…pe… vipariṇāmadhammataṃ sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti. Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti. Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vūpasantā honti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhu, passaddhiyo. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti . Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Paṭhamaṃ.
「善哉!善哉!比库!比库,我说了这三种受。乐受、苦受、不苦不乐受——我说了这三种受。然而,比库,我也说了:『凡所感受的,都是苦』。比库,我是针对诸行的无常性而说『凡所感受的,都是苦』。比库,我是针对诸行的灭尽法性……衰灭法性……离贪法性……灭法性……变易法性而说『凡所感受的,都是苦』。然而,比库,我已宣说了诸行的次第灭。证得初禅者,语已灭。证得第二禅者,寻与伺已灭。证得第三禅者,喜已灭。证得第四禅者,入出息已灭。证得空无边处者,色想已灭。证得识无边处者,空无边处想已灭。证得无所有处者,识无边处想已灭。证得非想非非想处者,无所有处想已灭。证得想受灭者,想与受已灭。漏尽的比库,贪已灭,嗔已灭,痴已灭。然而,比库,我已宣说了诸行的次第止息。证得初禅者,语已止息。证得第二禅者,寻与伺已止息……证得想受灭者,想与受已止息。漏尽的比库,贪已止息,嗔已止息,痴已止息。比库,有这六种轻安。证得初禅者,语已轻安。证得第二禅者,寻与伺已轻安。证得第三禅者,喜已轻安。证得第四禅者,入出息已轻安。证得想受灭者,想与受已轻安。漏尽的比库,贪已轻安,嗔已轻安,痴已轻安。」第一经
2. Paṭhamaākāsasuttaṃ2. 第一虚空经
§260
‘‘Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī’’ti.
「诸比库,譬如在虚空中,种种的风吹动。东风也吹,西风也吹,北风也吹,南风也吹,有尘的风也吹,无尘的风也吹,冷风也吹,热风也吹,微风也吹,强风也吹。同样地,诸比库,在此身中,种种的受生起,乐受也生起,苦受也生起,不苦不乐受也生起。」
‘‘Yathāpi vātā ākāse, vāyanti vividhā puthū;
「犹如虚空中的风,吹动种种多样;
Puratthimā pacchimā cāpi, uttarā atha dakkhiṇā.
东风与西风,北风及南风。
‘‘Sarajā arajā capi, sītā uṇhā ca ekadā;
有尘与无尘,冷风与热风;
Adhimattā parittā ca, puthū vāyanti mālutā.
强风与微风,多样的风吹动。」
‘‘Tathevimasmiṃ kāyasmiṃ, samuppajjanti vedanā;
「如此,在此身中,诸受生起;
Sukhadukkhasamuppatti, adukkhamasukhā ca yā.
乐与苦的生起,以及不苦不乐。
‘‘Yato ca bhikkhu ātāpī, sampajaññaṃ na riñcati ;
「当比库热诚,不舍弃正知;
Tato so vedanā sabbā, parijānāti paṇḍito.
那时,他这位智者,遍知一切受。
‘‘So vedanā pariññāya, diṭṭhe dhamme anāsavo;
「遍知诸受后,于现法中无漏;
Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. dutiyaṃ;
身坏后,住于法,通达者不入于计数。」第二经。
3. Dutiyaākāsasuttaṃ3. 第二虚空经
§261
‘‘Seyyathāpi , bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti…pe… adhimattāpi vātā vāyanti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī’’ti. Tatiyaṃ.
「诸比库,譬如在虚空中,种种风吹动。从东方吹来的风也吹动……乃至……极强的风也吹动。同样地,诸比库,在此身中,种种受生起,乐受也生起,苦受也生起,不苦不乐受也生起。」第三经。
4. Agārasuttaṃ4. 屋经
§262
‘‘Seyyathāpi, bhikkhave, āgantukāgāraṃ. Tattha puratthimāyapi disāya āgantvā vāsaṃ kappenti, pacchimāyapi disāya āgantvā vāsaṃ kappenti, uttarāyapi disāya āgantvā vāsaṃ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṃ kappenti. Khattiyāpi āgantvā vāsaṃ kappenti, brāhmaṇāpi āgantvā vāsaṃ kappenti, vessāpi āgantvā vāsaṃ kappenti, suddāpi āgantvā vāsaṃ kappenti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati. Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati. Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī’’ti. Catutthaṃ.
「诸比库,譬如客舍。在那里,从东方来的也住宿,从西方来的也住宿,从北方来的也住宿,从南方来的也住宿。刹帝利来了也住宿,婆罗门来了也住宿,吠舍来了也住宿,首陀罗来了也住宿。同样地,诸比库,在此身中,种种受生起。乐受也生起,苦受也生起,不苦不乐受也生起。有食乐受也生起,有食苦受也生起,有食不苦不乐受也生起。无食乐受也生起,无食苦受也生起,无食不苦不乐受也生起。」第四经。
5. Paṭhamaānandasuttaṃ5. 第一阿难经
§263
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi , ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇanti? Tisso imā, ānanda, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, ānanda, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ paṭippassaddhi akkhātā. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti…pe… ākāsānañcāyatanaṃ samāpannassa rūpasaññā paṭippassaddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā paṭippassaddhā hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā paṭippassaddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā paṭippassaddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Pañcamaṃ.
那时,具寿阿难前往世尊处;抵达后,在一旁坐下。在一旁坐下的具寿阿难对世尊如此说:「尊者,什么是受?什么是受集?什么是受灭?什么是导向受灭的道?受的味是什么?患是什么?出离是什么?」「阿难,有这三种受——乐受、苦受、不苦不乐受——阿难,这些被称为受。以触集而有受集;以触灭而有受灭。此八支圣道是导向受灭的道,即是:正见……乃至……正定。缘于受而生起的乐与喜悦,这是受的味。受是无常的、苦的、变易法,这是受的患。对受调伏欲贪、舍断欲贪,这是受的出离。那时,阿难,我已说诸行的次第灭。证得初禅那者,语已灭……乃至……证得想受灭者,想与受已灭。漏尽的比库,贪已灭、嗔已灭、痴已灭。那时,阿难,我已说诸行的次第止息。证得初禅那者,语已止息……乃至……证得想受灭者,想与受已止息。漏尽的比库,贪已止息、嗔已止息、痴已止息。那时,阿难,我已说诸行的次第轻安。证得初禅那者,语已轻安……乃至……证得虚空无边处者,色想已轻安。证得识无边处者,虚空无边处想已轻安。证得无所有处者,识无边处想已轻安。证得非想非非想处者,无所有处想已轻安。证得想受灭者,想与受已轻安。漏尽的比库,贪已轻安、嗔已轻安、痴已轻安。」第五经。
6. Dutiyaānandasuttaṃ6. 第二阿难经
§264
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho , katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavannettikā bhagavampaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, ānanda, suṇohi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – ‘‘tisso imā, ānanda, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, ānanda, vedanā…pe… phassasamudayā…pe… khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Chaṭṭhaṃ.
那时,具寿阿难前往世尊处;抵达后,礼敬世尊,在一旁坐下。对在一旁坐下的具寿阿难,世尊如此说:「阿难,什么是受?什么是受集?什么是受灭?什么是导向受灭的道?受的味是什么?患是什么?出离是什么?」「尊者,我们的法以世尊为根本,以世尊为引导,以世尊为依归。尊者,善哉!愿世尊阐明此所说之义。诸比库听闻世尊所说后,将忆持。」「那么,阿难,你听!你要善作意!我将说。」「是的,尊者。」具寿阿难回答世尊。世尊如此说:「阿难,有这三种受——乐受、苦受、不苦不乐受——阿难,这些被称为受……乃至……以触集……乃至……漏尽的比库,贪已轻安、嗔已轻安、痴已轻安。」第六经。
7. Paṭhamasambahulasuttaṃ7. 第一众多经
§265
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.
那时,众多比库前往世尊处;抵达后,礼敬世尊,在一旁坐下。在一旁坐下的那些比库对世尊如此说:「尊者,什么是受?什么是受集?什么是受灭?什么是导向受灭的道?受的味是什么?患是什么?出离是什么?」「诸比库,有这三种受——乐受、苦受、不苦不乐受——诸比库,这些被称为受。以触集而有受集;以触灭而有受灭。此八支圣道是导向受灭的道,即是:正见……乃至……正定。缘于受而生起的乐与喜悦,这是受的味。受是无常的、苦的、变易法,这是受的患。对受调伏欲贪、舍断欲贪,这是受的出离。
‘‘Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti…pe… khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti…pe… khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhave, passaddhiyo. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Sattamaṃ.
「那时,诸比库,我已说诸行的次第灭。证得初禅那者,语已灭……乃至……漏尽的比库,贪已灭、嗔已灭、痴已灭。那时,诸比库,我已说诸行的次第止息。证得初禅那者,语已止息……乃至……漏尽的比库,贪已止息、嗔已止息、痴已止息。诸比库,有这六种轻安。证得初禅那者,语已轻安。证得第二禅那者,寻与伺已轻安。证得第三禅那者,喜已轻安。证得第四禅那者,入息出息已轻安。证得想受灭者,想与受已轻安。漏尽的比库,贪已轻安、嗔已轻安、痴已轻安。」第七经。
8. Dutiyasambahulasuttaṃ8. 第二众多经
§266
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavā etadavoca – ‘‘katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā…pe…’’ ‘‘tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, vedanā…pe… phassasamudayā…pe…. (Yathā purimasuttante, tathā vitthāretabbo.) Aṭṭhamaṃ.
那时,众多比库前往世尊处……乃至……在一旁坐下的那些比库,世尊如此说:「诸比库,什么是受?什么是受集?什么是受灭?什么是导向受灭的道?受的味是什么?患是什么?出离是什么?」「尊者,我们的法以世尊为根本……乃至……」「诸比库,有这三种受——乐受、苦受、不苦不乐受——诸比库,这些被称为受……乃至……以触集……乃至……(应如前经详说。)」第八经。
9. Pañcakaṅgasuttaṃ9. 五支经
§267
Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘kati nu kho, bhante udāyi, vedanā vuttā bhagavatā’’ti? ‘‘Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā’’ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā’’ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Neva sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ, na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ.
那时,五支工匠前往具寿伍大夷处;抵达后,礼敬具寿伍大夷,在一旁坐下。在一旁坐下的五支工匠对具寿伍大夷如此说:「尊者伍大夷,世尊说了多少种受?」「工匠,世尊说了三种受。乐受、苦受、不苦不乐受——工匠,世尊说了这三种受。」如此说时,五支工匠对具寿伍大夷如此说:「尊者伍大夷,世尊并非说了三种受。世尊说了两种受——乐受、苦受。尊者,这不苦不乐受,世尊在寂静、殊胜的乐中说了它。」第二次,具寿伍大夷对五支工匠如此说:「工匠,并非世尊说了两种受。世尊说了三种受。乐受、苦受、不苦不乐受——世尊说了这三种受。」第二次,五支工匠对具寿伍大夷如此说:「尊者伍大夷,世尊并非说了三种受。世尊说了两种受——乐受、苦受。尊者,这不苦不乐受,世尊在寂静、殊胜的乐中说了它。」第三次,具寿伍大夷对五支工匠如此说:「工匠,并非世尊说了两种受。世尊说了三种受。乐受、苦受、不苦不乐受——世尊说了这三种受。」第三次,五支工匠对具寿伍大夷如此说:「尊者伍大夷,世尊并非说了三种受。世尊说了两种受——乐受、苦受。尊者,这不苦不乐受,世尊在寂静、殊胜的乐中说了它。」具寿伍大夷无法说服五支工匠,五支工匠也无法说服具寿伍大夷。具寿阿难听闻了具寿伍大夷与五支工匠的这段对话。
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
那时,具寿阿难前往世尊处;抵达后,在一旁坐下。在一旁坐下的具寿阿难将具寿伍大夷与五支工匠的全部对话告知世尊。
‘‘Santameva, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi; santañca panānanda, pariyāyaṃ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi. Dvepi mayā, ānanda, vedanā vuttā pariyāyena. Tissopi mayā vedanā vuttā pariyāyena. Pañcapi mayā vedanā vuttā pariyāyena. Chapi mayā vedanā vuttā pariyāyena. Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. Chattiṃsāpi mayā vedanā vuttā pariyāyena. Aṭṭhasatampi mayā vedanā vuttā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti . Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantī’’ti.
「阿难,五支工匠确实有一个方法,但他不认可伍大夷比库的;阿难,伍大夷比库确实有一个方法,但他不认可五支工匠的。阿难,我以一种方法说了两种受。阿难,我以一种方法说了三种受。阿难,我以一种方法说了五种受。阿难,我以一种方法说了六种受。阿难,我以一种方法说了十八种受。阿难,我以一种方法说了三十六种受。阿难,我以一种方法说了一百零八种受。阿难,我如此以方法教导了法。阿难,当我如此以方法教导了法时,那些对彼此善说的、善述的,不认可、不同意、不随喜的人,应可预期——他们将生起争论、生起诤讼、陷入争执,以口舌之箭互相刺伤而住。阿难,我如此以方法教导了法。阿难,当我如此以方法教导了法时,那些对彼此善说的、善述的,认可、同意、随喜的人,应可预期——他们将和合、欢喜、无诤,如乳水交融,以慈眼互相看待而住。」
‘‘Pañcime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, ānanda, pañca kāmaguṇā . Yaṃ kho, ānanda , ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – idaṃ vuccati kāmasukhaṃ. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
「阿难,这五种欲功德。哪五种?眼所识之色,可喜、可爱、可意、可爱之色、与欲相应、能引染……身所识之触,可喜、可爱、可意、可爱之色、与欲相应、能引染。阿难,这就是五种欲功德。阿难,缘这五种欲功德而生起的乐与喜悦——这被称为欲乐。阿难,若有人这样说——『他们体验这最上、寂静的乐与喜悦』——我不允许这个。那是什么原因?阿难,有比这乐更殊胜、更微妙的另一种乐。」
‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
「阿难,什么是比这乐更殊胜、更微妙的另一种乐?阿难,于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,证得初禅那而住。阿难,这就是比这乐更殊胜、更微妙的另一种乐。阿难,若有人这样说——『他们体验这最上、寂静的乐与喜悦』——我不允许这个。那是什么原因?阿难,有比这乐更殊胜、更微妙的另一种乐。」
‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
「阿难,什么是比这乐更殊胜、更微妙的另一种乐?阿难,于此,比库由于寻、伺的止息,内净,心专一性,无寻、无伺,定生喜乐,证得第二禅那而住。阿难,这就是比这乐更殊胜、更微妙的另一种乐。阿难,若有人这样说——『他们体验这最上、寂静的乐与喜悦』——我不允许这个。那是什么原因?阿难,有比这乐更殊胜、更微妙的另一种乐。」
‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
「阿难,什么是比这乐更殊胜、更微妙的另一种乐?阿难,于此,比库由于喜的离去,住于舍,具念、正知,以身体验乐,诸圣者宣说——『舍、具念、乐住』,证得第三禅那而住。阿难,这就是比这乐更殊胜、更微妙的另一种乐。阿难,若有人这样说——『他们体验这最上、寂静的乐与喜悦』——我不允许这个。那是什么原因?阿难,有比这乐更殊胜、更微妙的另一种乐。」
‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda , bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi . Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
「阿难,什么是比这乐更殊胜、更微妙的另一种乐?阿难,于此,比库由于乐的舍断与苦的舍断,先前喜、忧已灭没,不苦不乐,舍念清净,证得第四禅那而住。阿难,这就是比这乐更殊胜、更微妙的另一种乐。阿难,若有人这样说——『他们体验这最上、寂静的乐与喜悦』——我不允许这个。那是什么原因?阿难,有比这乐更殊胜、更微妙的另一种乐。」
‘‘Katamañcānanda , etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
「阿难,什么是比这乐更殊胜、更微妙的另一种乐?阿难,于此,比库完全超越诸色想,诸有对想灭没,不作意诸种种想,『虚空无边』,证得虚空无边处而住。阿难,这就是比这乐更殊胜、更微妙的另一种乐。阿难,若有人这样说——『他们体验这最上、寂静的乐与喜悦』——我不允许这个。那是什么原因?阿难,有比这乐更殊胜、更微妙的另一种乐。」
‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma, ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
「阿难,什么是比这乐更殊胜、更微妙的另一种乐?阿难,于此,比库完全超越虚空无边处,『识无边』,证得识无边处而住。阿难,这就是比这乐更殊胜、更微妙的另一种乐。阿难,若有人这样说——『他们体验这最上、寂静的乐与喜悦』——我不允许这个。那是什么原因?阿难,有比这乐更殊胜、更微妙的另一种乐。」
‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca . Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
「阿难,什么是比这乐更殊胜、更微妙的另一种乐?阿难,于此,比库完全超越识无边处,『无所有』,证得无所有处而住。阿难,这就是比这乐更殊胜、更微妙的另一种乐。阿难,若有人这样说——『他们体验这最上、寂静的乐与喜悦』——我不允许这个。那是什么原因?阿难,有比这乐更殊胜、更微妙的另一种乐。」
‘‘Katamañcānanda , etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda , etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
「阿难,什么是比此乐更殊胜、更微妙的另一种乐呢?阿难,于此,比库完全超越无所有处,进入并住于非想非非想处。阿难,这就是比此乐更殊胜、更微妙的另一种乐。阿难,若有人如此说——『这是最上的寂静之乐、喜悦的感受』,我不允许这个。那是什么原因呢?阿难,有比此乐更殊胜、更微妙的另一种乐。」
‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
「阿难,什么是比此乐更殊胜、更微妙的另一种乐呢?阿难,于此,比库完全超越非想非非想处,进入并住于想受灭。阿难,这就是比此乐更殊胜、更微妙的另一种乐。」
‘‘Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso , bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti. Yattha yattha, āvuso, sukhaṃ upalabbhati, yahiṃ yahiṃ , taṃ taṃ tathāgato sukhasmiṃ paññapetī’’’ti. Navamaṃ.
「阿难,然而,这是可能的,外道游方者们可能会如此说——『沙门果德玛说想受灭,并且将它施设为乐。这是什么?这如何呢?』阿难,如此说的外道游方者们应当如此被告知——『朋友们,世尊并非仅仅关于乐受而将它施设为乐。朋友们,无论在何处、在何时获得乐,如来就在那里、在那时将它施设为乐。』」第九经。
10. Bhikkhusuttaṃ10. 比库经
§268
‘‘Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṃsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena. Evaṃ pariyāyadesito, bhikkhave, mayā dhammo. Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti. Evaṃ pariyāyadesito, bhikkhave, mayā dhammo. Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantīti.
「诸比库,我以方法说二种受,我以方法说三种受,我以方法说五种受,我以方法说六种受,我以方法说十八种受,我以方法说三十六种受,我以方法说一百零八种受。诸比库,我如此以方法教导法。诸比库,当我如此以方法教导法时,那些不认可、不允许、不随喜彼此善说、善述的人,应当预期这个——他们将生起争论、生起诤论、陷入争执,以口舌之剑互相刺伤而住。诸比库,我如此以方法教导法。诸比库,当我如此以方法教导法时,那些认可、允许、随喜彼此善说、善述的人,应当预期这个——他们将和合、欢喜、不争论,如乳水交融,以慈爱之眼互相看待而住。」
‘‘Pañcime, bhikkhave, kāmaguṇā…pe… ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti. Yattha yattha, āvuso, sukhaṃ upalabbhati yahiṃ yahiṃ , taṃ taṃ tathāgato sukhasmiṃ paññapetī’’ti. Dasamaṃ.
「诸比库,这五种欲功德……然而,诸比库,这是可能的,外道游方者们可能会如此说——『沙门果德玛说想受灭,并且将它施设为乐。这是什么?这如何呢?』诸比库,如此说的外道游方者们应当如此被告知——『朋友们,世尊并非仅仅关于乐受而将它施设为乐。朋友们,无论在何处、在何时获得乐,如来就在那里、在那时将它施设为乐。』」第十经。
Rahogatavaggo dutiyo. · 独处品第二
Tassuddānaṃ –
其摄颂——
Rahogataṃ dve ākāsaṃ, agāraṃ dve ca ānandā;
独坐二经与虚空,家二经与阿难二经;
Sambahulā duve vuttā, pañcakaṅgo ca bhikkhunāti.
众多二经已说,以及五支与比库尼经。
3. Aṭṭhasatapariyāyavaggo
3. 八百法门品
1. Sīvakasuttaṃ1. 西瓦咖经
§269
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘‘santi, bho gotama, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Idha bhavaṃ gotamo kimāhā’’ti?
一时,世尊住在王舍城竹林栗鼠庇护所。那时,游方者摩利亚西瓦咖来到世尊处;来到后,与世尊互相问候。交换了友好、值得忆念的话语后,在一旁坐下。在一旁坐下的游方者摩利亚西瓦咖对世尊如此说:「果德玛尊者,有一些沙门婆罗门如此说、如此见:『凡此人补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是过去所作为因。』在此,果德玛尊者怎么说?」
‘‘Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṃ, sīvaka, veditabbaṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṃ, sīvaka, saccasammataṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti. Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.
「西瓦咖,由胆汁所生的某些受在此生起。西瓦咖,这也应当自己了知:由胆汁所生的某些受在此生起;西瓦咖,这也是世间所认可的真实:由胆汁所生的某些受在此生起。西瓦咖,在此,那些沙门婆罗门如此说、如此见:『凡此人补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是过去所作为因。』他们超越了自己所知的,他们超越了世间所认可的真实。因此,我说那些沙门婆罗门是错误的。」
‘‘Semhasamuṭṭhānānipi kho, sīvaka…pe… vātasamuṭṭhānānipi kho, sīvaka…pe… sannipātikānipi kho, sīvaka…pe… utupariṇāmajānipi kho, sīvaka…pe… visamaparihārajānipi kho, sīvaka…pe… opakkamikānipi kho, sīvaka…pe… kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṃ, sīvaka, veditabbaṃ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṃ, sīvaka, saccasammataṃ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Yañca sāmaṃ ñātaṃ tañca atidhāvanti yañca loke saccasammataṃ tañca atidhāvanti. Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmīti. Evaṃ vutte, moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’’nti.
「西瓦咖,由痰所生的某些受在此生起……由风所生的某些受在此生起……由(胆汁、痰、风)和合所生的某些受在此生起……由时节变化所生的某些受在此生起……由不正当行为所生的某些受在此生起……由侵害所生的某些受在此生起……西瓦咖,由业果报所生的某些受在此生起。西瓦咖,这也应当自己了知:由业果报所生的某些受在此生起;西瓦咖,这也是世间所认可的真实:由业果报所生的某些受在此生起。西瓦咖,在此,那些沙门婆罗门如此说、如此见:『凡此人补特伽罗所感受的,或乐、或苦、或不苦不乐,一切都是过去所作为因。』他们超越了自己所知的,他们超越了世间所认可的真实。因此,我说那些沙门婆罗门是错误的。」如此说已,游方者摩利亚西瓦咖对世尊如此说:「殊胜,果德玛尊者!殊胜,果德玛尊者!……愿果德玛尊者忆持我为近事男,从今日起终生归依。」
‘‘Pittaṃ semhañca vāto ca, sannipātā utūni ca;
「胆汁、痰与风,和合与时节,」
Visamaṃ opakkamikaṃ, kammavipākena aṭṭhamī’’ti. paṭhamaṃ;
「不正当、侵害,以业果报为第八。」第一经
2. Aṭṭhasatasuttaṃ2. 一百零八经
§270
‘‘Aṭṭhasatapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo? Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena; tissopi mayā vedanā vuttā pariyāyena; pañcapi mayā vedanā vuttā pariyāyena; chapi mayā vedanā vuttā pariyāyena; aṭṭhārasāpi mayā vedanā vuttā pariyāyena; chattiṃsāpi mayā vedanā vuttā pariyāyena; aṭṭhasatampi mayā vedanā vuttā pariyāyena. ‘‘Katamā ca, bhikkhave, dve vedanā? Kāyikā ca cetasikā ca – imā vuccanti, bhikkhave, dve vedanā. Katamā ca, bhikkhave, tisso vedanā? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, tisso vedanā. Katamā ca, bhikkhave, pañca vedanā? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ – imā vuccanti, bhikkhave, pañca vedanā. Katamā ca, bhikkhave, cha vedanā? Cakkhusamphassajā vedanā…pe… manosamphassajā vedanā – imā vuccanti, bhikkhave, cha vedanā. Katamā ca, bhikkhave, aṭṭhārasa vedanā? Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā – imā vuccanti, bhikkhave, aṭṭhārasa vedanā. Katamā ca, bhikkhave, chattiṃsa vedanā? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā , cha nekkhammasitā upekkhā – imā vuccanti, bhikkhave, chattiṃsa vedanā. Katamañca, bhikkhave, aṭṭhasataṃ vedanā? Atītā chattiṃsa vedanā, anāgatā chattiṃsa vedanā, paccuppannā chattiṃsa vedanā – imā vuccanti, bhikkhave, aṭṭhasataṃ vedanā. Ayaṃ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo’’ti. Dutiyaṃ.
「诸比库,我将为你们讲说八百法门的法门。你们要听。诸比库,什么是八百法门的法门?诸比库,我以法门说了二受;我以法门说了三受;我以法门说了五受;我以法门说了六受;我以法门说了十八受;我以法门说了三十六受;我以法门说了一百零八受。诸比库,什么是二受?身的与心的——诸比库,这些称为二受。诸比库,什么是三受?乐受、苦受、不苦不乐受——诸比库,这些称为三受。诸比库,什么是五受?乐根、苦根、喜根、忧根、舍根——诸比库,这些称为五受。诸比库,什么是六受?眼触所生受……意触所生受——诸比库,这些称为六受。诸比库,什么是十八受?六喜近行、六忧近行、六舍近行——诸比库,这些称为十八受。诸比库,什么是三十六受?六在家喜、六出离喜、六在家忧、六出离忧、六在家舍、六出离舍——诸比库,这些称为三十六受。诸比库,什么是一百零八受?过去的三十六受、未来的三十六受、现在的三十六受——诸比库,这些称为一百零八受。诸比库,这是八百法门的法门。」第二经
3. Aññatarabhikkhusuttaṃ3. 某比库经
§271
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti?
那时,某位比库来到世尊处;来到后,礼敬世尊,在一旁坐下。在一旁坐下的那位比库对世尊如此说:「尊者,什么是受?什么是受集?什么是导向受集的道路?什么是受灭?什么是导向受灭的道路?什么是受的味?什么是患?什么是出离?」
‘‘Tisso imā, bhikkhu, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhu, vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. Phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo; yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo; yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇa’’nti. Tatiyaṃ.
「比库们!这三种受——乐受、苦受、不苦不乐受。比库们!这些被称为受。触集故受集。渴爱是导向受集之道。触灭故受灭。此八支圣道是导向受灭之道,即是:正见……乃至……正定。缘受而生起乐与喜悦,这是受的味;受是无常、苦、变易法,这是受的患;于受调伏欲贪、舍断欲贪,这是受的离。」第三经。
4. Pubbasuttaṃ4. 前经
§272
‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘tisso imā vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā…pe… yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇa’’’nti. Catutthaṃ.
「比库们!在我正觉之前,当还是未正觉的菩萨时,我这样想:『什么是受?什么是受集?什么是导向受集之道?什么是受灭?什么是导向受灭之道?什么是受的味?什么是患?什么是离?』比库们!我这样想:『这三种受——乐受、苦受、不苦不乐受。这些被称为受。触集故受集。渴爱是导向受集之道……乃至……于受调伏欲贪、舍断欲贪。这是受的离。』」第四经。
5. Ñāṇasuttaṃ5. 智经
§273
‘‘‘Imā vedanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Ayaṃ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Ayaṃ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… ‘ayaṃ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi …pe… ‘ayaṃ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… ‘ayaṃ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu…pe… ‘ayaṃ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu…pe… ‘idaṃ kho nissaraṇa’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti. Pañcamaṃ.
「比库们!『这些是受』,于我先前未曾听闻的法,眼生起、智生起、慧生起、明生起、光生起。比库们!『这是受集』,于我先前未曾听闻的法,眼生起……乃至……光生起。比库们!『这是导向受集之道』,于我先前未曾听闻的法,眼生起……乃至……『这是受灭』,比库们!于我先前未曾听闻的法,眼生起……乃至……『这是导向受灭之道』,比库们!于我先前未曾听闻的法,眼生起……乃至……『这是受的味』,比库们!于我先前未曾听闻的法……乃至……『这是受的患』,比库们!于我先前未曾听闻的法……乃至……『这是离』,比库们!于我先前未曾听闻的法,眼生起、智生起、慧生起、明生起、光生起。」第五经。
6. Sambahulabhikkhusuttaṃ6. 众多比库经
§274
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. Phassanirodhā…pe… yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇa’’nti. Chaṭṭhaṃ.
那时,众多比库去到世尊那里;到了之后……乃至……在一旁坐下的那些比库对世尊这样说:「尊者!什么是受?什么是受集?什么是导向受集之道?什么是受灭?什么是导向受灭之道?什么是受的味?什么是患?什么是离?」「比库们!这三种受——乐受、苦受、不苦不乐受。比库们!这些被称为受。触集故受集。渴爱是导向受集之道。触灭……乃至……于受调伏欲贪、舍断欲贪。这是受的离。」第六经。
7. Paṭhamasamaṇabrāhmaṇasuttaṃ7. 第一沙门婆罗门经
§275
‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Sattamaṃ.
「比库们!这三种受。哪三种?乐受、苦受、不苦不乐受。比库们!凡任何沙门或婆罗门,对于这三种受的集、灭、味、患、离不如实了知者,比库们!我不认为他们是沙门中的真沙门,或婆罗门中的真婆罗门,而且那些具寿也不能于现法中以自己的证智作证、具足、住于沙门义或婆罗门义。比库们!凡任何沙门或婆罗门,对于这三种受的集、灭、味、患、离如实了知者,比库们!我认为他们是沙门中的真沙门,婆罗门中的真婆罗门,而且那些具寿于现法中以自己的证智作证、具足而住于沙门义与婆罗门义。」第七经。
8. Dutiyasamaṇabrāhmaṇasuttaṃ8. 第二沙门婆罗门经
§276
‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Aṭṭhamaṃ.
「比库们!这三种受。哪三种?乐受、苦受、不苦不乐受。比库们!凡任何沙门或婆罗门,对于这三种受的集、灭、味、患、离不如实了知者……乃至……了知者……乃至……以自己的证智作证、具足而住。」第八经。
9. Tatiyasamaṇabrāhmaṇasuttaṃ9. 第三沙门婆罗门经
§277
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti…pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Navamaṃ.
「比库们!凡任何沙门或婆罗门,不了知受、不了知受集、不了知受灭、不了知导向受灭之道者……乃至……了知者……乃至……以自己的证智作证、具足而住。」第九经。
10. Suddhikasuttaṃ10. 纯一经
§278
‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā’’ti. Dasamaṃ.
「比库们!这三种受。哪三种?乐受、苦受、不苦不乐受——比库们!这些是三种受。」第十经。
11. Nirāmisasuttaṃ11. 出离经
§279
‘‘Atthi , bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti; atthi sāmisaṃ sukhaṃ, atthi nirāmisaṃ sukhaṃ, atthi nirāmisā nirāmisataraṃ sukhaṃ; atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā; atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho. Katamā ca, bhikkhave, sāmisā pīti? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṃ vuccati, bhikkhave, sāmisā pīti.
「诸比库,有有食喜,有无食喜,有比无食更无食的喜;有有食乐,有无食乐,有比无食更无食的乐;有有食舍,有无食舍,有比无食更无食的舍;有有食解脱,有无食解脱,有比无食更无食的解脱。诸比库,什么是有食喜?诸比库,有这五种欲功德。哪五种?眼识知的色,可喜的、可爱的、合意的、可爱形状的、伴随欲的、能引起染的……身识知的触,可喜的、可爱的、合意的、可爱形状的、伴随欲的、能引起染的。诸比库,这些是五种欲功德。诸比库,凡是缘这五种欲功德而生起的喜,诸比库,这称为有食喜。」
‘‘Katamā ca, bhikkhave, nirāmisā pīti? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, nirāmisā pīti.
「诸比库,什么是无食喜?诸比库,于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,具足住于初禅那。由于寻与伺的止息,内净,心成一境,无寻、无伺,定生喜乐,具足住于第二禅那。诸比库,这称为无食喜。」
‘‘Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati pīti, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti.
「诸比库,什么是比无食更无食的喜?诸比库,凡是漏尽比库省察从贪解脱之心,省察从嗔解脱之心,省察从痴解脱之心而生起的喜,诸比库,这称为比无食更无食的喜。」
‘‘Katamañca , bhikkhave, sāmisaṃ sukhaṃ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, sāmisaṃ sukhaṃ.
「诸比库,什么是有食乐?诸比库,有这五种欲功德。哪五种?眼识知的色,可喜的、可爱的、合意的、可爱形状的、伴随欲的、能引起染的……身识知的触,可喜的、可爱的、合意的、可爱形状的、伴随欲的、能引起染的。诸比库,这些是五种欲功德。诸比库,凡是缘这五种欲功德而生起的乐与悦意,诸比库,这称为有食乐。」
‘‘Katamañca , bhikkhave, nirāmisaṃ sukhaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, nirāmisaṃ sukhaṃ.
「诸比库,什么是无食乐?诸比库,于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,具足住于初禅那。由于寻与伺的止息,内净,心成一境,无寻、无伺,定生喜乐,具足住于第二禅那。由于喜的离去与住于舍,具念、正知,以身体验乐,诸圣者宣说『具舍、具念、乐住』,具足住于第三禅那。诸比库,这称为无食乐。」
‘‘Katamañca, bhikkhave, nirāmisā nirāmisataraṃ sukhaṃ? Yaṃ kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato , mohā cittaṃ vimuttaṃ paccavekkhato uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, nirāmisā nirāmisataraṃ sukhaṃ.
「诸比库,什么是比无食更无食的乐?诸比库,凡是漏尽比库省察从贪解脱之心,省察从嗔解脱之心,省察从痴解脱之心而生起的乐与悦意,诸比库,这称为比无食更无食的乐。」
‘‘Katamā ca, bhikkhave, sāmisā upekkhā? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṃ vuccati, bhikkhave, sāmisā upekkhā.
「诸比库,什么是有食舍?诸比库,有这五种欲功德。哪五种?眼识知的色,可喜的、可爱的、合意的、可爱形状的、伴随欲的、能引起染的……身识知的触,可喜的、可爱的、合意的、可爱形状的、伴随欲的、能引起染的。诸比库,这些是五种欲功德。诸比库,凡是缘这五种欲功德而生起的舍,诸比库,这称为有食舍。」
‘‘Katamā ca, bhikkhave, nirāmisā upekkhā? Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, nirāmisā upekkhā.
「诸比库,什么是无食舍?诸比库,于此,比库由于乐的舍断与苦的舍断,先前喜忧已灭没,不苦不乐,舍念清净,具足住于第四禅那。诸比库,这称为无食舍。」
‘‘Katamā ca, bhikkhave, nirāmisā nirāmisatarā upekkhā? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati upekkhā, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā upekkhā.
「诸比库!什么是非物质的更非物质的舍?诸比库!漏尽比库省察心从贪解脱、省察心从嗔解脱、省察心从痴解脱时生起舍,诸比库!这称为非物质的更非物质的舍。
‘‘Katamo ca, bhikkhave, sāmiso vimokkho? Rūpappaṭisaṃyutto vimokkho sāmiso vimokkho.
「诸比库!什么是有物质的解脱?与色相应的解脱是有物质的解脱。
‘‘Katamo ca, bhikkhave, nirāmiso vimokkho? Arūpappaṭisaṃyutto vimokkho nirāmiso vimokkho.
「诸比库!什么是非物质的解脱?与无色相应的解脱是非物质的解脱。
‘‘Katamo ca, bhikkhave, nirāmisā nirāmisataro vimokkho? Yo kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati vimokkho, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisataro vimokkho’’ti. Ekādasamaṃ.
「诸比库!什么是非物质的更非物质的解脱?诸比库!漏尽比库省察心从贪解脱、省察心从嗔解脱、省察心从痴解脱时生起解脱,诸比库!这称为非物质的更非物质的解脱。」第十一经。
Aṭṭhasatapariyāyavaggo tatiyo. · 一百零八法门品第三
Tassuddānaṃ –
其摄颂──
Sīvakaaṭṭhasataṃ bhikkhu, pubbe ñāṇañca bhikkhunā;
西瓦咖、一百根、比库,以前的智与比库尼;
Samaṇabrāhmaṇā tīṇi, suddhikañca nirāmisanti.
沙门婆罗门三,清净与非物质。
Vedanāsaṃyuttaṃ samattaṃ. · 受相应完