MN 102 · 五三经
21如是我闻：一时，世尊住在舍卫城祇树给孤独园。在那里，世尊唤诸比丘：“比丘们！”比丘们应答：“尊师！”世尊这样说：“比丘们，有些沙门婆罗门是持后际论、后际见者，针对未来，宣说种种不同的主张。他们当中有人这样宣说：‘自我于死后有想、无病。’有人这样宣说：‘自我于死后无想、无病。’有人这样宣说：‘自我于死后非想非非想、无病。’又有人施设现存有情的断灭、消亡、消失，还有人宣说现法涅槃。就这样，他们或者施设死后有自我存在而无病，或者施设现存有情的断灭、消亡、消失，或者宣说现法涅槃。如此，这五种理论成为三种，三种又成为五种。这便是‘五三’的概要。”
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 – ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Saññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; ‘asaññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; ‘nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti , diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti santaṃ vā attānaṃ paññapenti arogaṃ paraṃ maraṇā, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti – ayamuddeso pañcattayassa.
22诸比丘，那些施设死后有想、无病的自我的沙门婆罗门，其中有的施设这个死后有想、无病的自我为有色，有的施设为无色，有的施设为亦有色亦无色，有的施设为非有色非无色。他们有的施设这个死后有想、无病的自我为单一想，有的施设为多样想，有的施设为想量狭小，有的施设为想量无量。又有一些人超越了这些，宣称一种识遍处，是无量的、不动的。诸比丘，如来对此已亲自了知：那些尊贵的沙门婆罗门施设死后有想、无病的自我……乃至他们所说的种种想中最清净、最高、最胜、最无上的——不论是有色想、无色想、单一想、多样想。也有些人在宣称“无所有”之后，宣说无所有处，是无量的、不动的。如来对此了知之后，知道“这是有为的、粗的，然而诸行的灭是存在的”，并看见了它（诸行灭）的出离，因而超越了它。
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, etaṃ vā panekesaṃ upātivattataṃ viññāṇakasiṇameke abhivadanti appamāṇaṃ āneñjaṃ . Tayidaṃ, bhikkhave, tathāgato abhijānāti . Ye kho te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā , yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati – yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ. ‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṃ āneñjaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
23诸比丘，于那些施设死后无想、无病之自我的沙门婆罗门中，有施设其为有色的，有施设为无色的，有施设为亦有色亦无色的，有施设为非有色非无色的。诸比丘，这些主张无想自我者，否定那些主张有想自我者。是何缘故？彼等以为：“想是病，想是疮，想是箭，此无想方为寂静、殊妙。”诸比丘，如来已亲自了知：彼等尊贵的沙门婆罗门施设死后无想、无病之自我，有施设为有色，有施设为无色，有施设为亦有色亦无色，有施设为非有色非无色。诸比丘，若有沙门或婆罗门作如是说：“我将于色之外、受之外、想之外、诸行之外，施设识的来处、去处、死亡、再生、增长、增广、广大。”此则不可能。如来了知此已，知“此是有为，是为粗，然而诸行之灭是存在的”，见其出离，故超越之。
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – ‘asañña’nti. Tayidaṃ, bhikkhave, tathāgato abhijānāti ye kho te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā 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 paññapessāmī’ti – netaṃ ṭhānaṃ vijjati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
24诸比丘，在那些施设死后非想非非想且健康之自我的沙门婆罗门中，有些施设此自我为有色，有些施设为无色，有些施设为亦有色亦无色，有些施设为非有色非无色。诸比丘，这些主张非想非非想的人，既否定那些主张有想自我的人，也否定那些主张无想自我的人。这是什么原因呢？他们认为：‘想是病，想是痈，想是箭；无想是昏昧；此非想非非想方为寂静、微妙。’诸比丘，如来对此已亲自了知。那些尊贵的沙门婆罗门施设死后非想非非想且健康之自我，他们或将彼施设为有色，或施设为无色，或施设为亦有色亦无色，或施设为非有色非无色。诸比丘，若有沙门或婆罗门，仅凭可被认知为所见、所闻、所思、所识的诸行程度，而施设此非想非非想处的证得，诸比丘，这即被说成是到达此处的灾患。诸比丘，此处的证得，不可说为经由‘诸行等至’；诸比丘，此处的证得，应说为经由‘有残余诸行的等至’。如来对此了知后，了知：‘此是有为、粗，然而有诸行的灭’，并见其出离，由此超越于彼。
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, asaññā sammoho, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – ‘nevasaññānāsañña’nti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapenti, byasanañhetaṃ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya . Na hetaṃ, bhikkhave, āyatanaṃ saṅkhārasamāpattipattabbamakkhāyati; saṅkhārāvasesasamāpattipattabbametaṃ, bhikkhave, āyatanamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
25诸比丘，那些施设现有有情断灭、消亡、消失的沙门婆罗门，他们否定那些主张死后自我有想且无病的，也否定那些主张死后自我无想且无病的，还否定那些主张死后自我非想非非想且无病的。为何如此？所有这些尊贵的沙门婆罗门，都只是在向上攀取执著，宣称：‘我们死后将以这种方式存在，我们死后将以这种方式存在。’犹如一位商人去行商时心想：‘由此我将得到这个，藉此我将获得那个。’同样地，这些尊贵的沙门婆罗门，在我看来，恰如商人一般，宣称：‘我们死后将以这种方式存在，我们死后将以这种方式存在。’诸比丘，如来对此已亲自了知：那些尊贵的沙门婆罗门施设现有有情的断灭、消亡、消失，他们因恐惧身见、厌恶身见，却仍然只是围绕着身见打转、轮回。正如一条狗，被绳索牢牢拴在柱上或桩上，便只是绕着那柱或桩打转、来回跑动；同样地，这些尊贵的沙门婆罗门，因恐惧身见、厌恶身见，仍然只是围绕着身见打转、轮回。如来对此了知后，知道‘这是有
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti , tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Sabbepime bhonto samaṇabrāhmaṇā uddhaṃ saraṃ āsattiṃyeva abhivadanti – ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṃ hoti – ‘ito me idaṃ bhavissati, iminā idaṃ lacchāmī’ti, evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti – ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho , tameva thambhaṃ vā khilaṃ vā anuparidhāvati anuparivattati ; evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
26诸比丘，凡是那些持后际论、抱持后际见的沙门或婆罗门，针对未来宣说种种不同的见解，他们所宣说的一切，都不出这五个处所，或其中的某一个。
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṃ vā aññataraṃ.
27诸比丘，有一些沙门婆罗门是推想过去、持过去见的，他们对于过去，以种种方式提出各类言说。‘我与世间是常，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间是无常，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间亦常亦无常，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间非常非无常，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间有边，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间无边，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间亦有边亦无边，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间非有边非无边，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间是单一想，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间是种种想，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间是有限想，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间是无量想，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间是一向乐，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间是一向苦，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间是乐苦，唯此是真，余皆虚妄’——有这一派这样主张；‘我与世间是不苦不乐，唯此是真，余皆虚妄’——有这一派这样主张。
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Sassato attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamañña’nti – ittheke abhivadanti.
28诸比丘，那些持此说、持此见的沙门与婆罗门说：“我与世间是常，唯此为真实，其余皆虚妄。”若离于信仰、离于喜好、离于传闻、离于思惟推理、离于对见的审视与随顺，他们自身绝不可能生起清净、明晰的智慧。诸比丘，既然自身确实没有清净、明晰的智慧，那些尊贵的沙门与婆罗门在彼处仅修得智慧的一小分，而这也被称为彼诸尊贵沙门与婆罗门的执取。如来了知：“此是有为、粗浅的，然确有诸行的灭。”如此了知后，见其出离，如来便由此超越了它。
‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti , tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti – netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
29诸比丘，那些持此说、持此见的沙门与婆罗门说：“我与世间是无常……乃至……我与世间是亦常亦无常……我与世间是非常非无常……我与世间是有边……我与世间是无边……我与世间是亦有边亦无边……我与世间是非有边非无边……我与世间是单一想……我与世间是种种想……我与世间是有限想……我与世间是无量想……我与世间是一向乐……我与世间是一向苦……我与世间是乐苦……我与世间是不苦不乐，唯此为真实，其余皆虚妄。”若离于信仰、离于喜好、离于传闻、离于思惟推理、离于对见的审视与随顺，他们自身绝不可能生起清净、明晰的智慧。诸比丘，既然自身确实没有清净、明晰的智慧，那些尊贵的沙门与婆罗门在彼处仅修得智慧的一小分，而这也被称为彼诸尊贵沙门与婆罗门的执取。如来了知：“此是有为、粗浅的，然确有诸行的灭。”如此了知后，见其出离，如来便由此超越了它。
‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca, idameva saccaṃ moghamañña’nti…pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… antavā attā ca loko ca… anantavā attā ca loko ca… antavā ca anantavā ca attā ca loko ca… nevantavā nānantavā attā ca loko ca… ekattasaññī attā ca loko ca… nānattasaññī attā ca loko ca… parittasaññī attā ca loko ca… appamāṇasaññī attā ca loko ca… ekantasukhī attā ca loko ca… ekantadukkhī attā ca loko ca… sukhadukkhī attā ca loko ca… adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti – netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
30诸比丘，世间有一位沙门或婆罗门，舍弃了过去见，舍弃了未来见，于一切欲结全然不住，进入并安住于远离之喜，心想：“这是寂静的，这是胜妙的，即进入并安住于远离之喜。”他那远离之喜息灭了。由于远离之喜的灭，忧便生起；由于忧的灭，远离之喜又生起。诸比丘，犹如阳光照临日影退去之处，日影即覆盖阳光离去之处；正是如此，诸比丘，由于远离之喜的灭，忧便生起；由于忧的灭，远离之喜又生起。诸比丘，如来对此如实了知：这位尊贵的沙门或婆罗门，舍弃了过去见，舍弃了未来见，于一切欲结全然不住，进入并安住于远离之喜，心想：“这是寂静的，这是胜妙的，即进入并安住于远离之喜。”他那远离之喜息灭。由于远离之喜的灭，忧便生起；由于忧的灭，远离之喜又生起。如来了知：“此是有为、粗浅的，然确有诸行的灭。”如此了知后，见其出离，如来便由此超越了它。
‘‘Idha , bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā , aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
31诸比丘，又有某位沙门或婆罗门，舍弃过去论与未来论，不再执取一切欲结，超越远离之喜，进入并安住于无染之乐，心想：‘这是寂静的，这是胜妙的，也就是进入并安住于无染之乐。’他所证的这种无染之乐息灭。无染之乐灭时，远离之喜便生起；远离之喜灭时，无染之乐便生起。诸比丘，犹如阳光伸展时，影子便退去，影子延展时，阳光便退去。同样地，诸比丘，无染之乐灭时，远离之喜便生起；远离之喜灭时，无染之乐便生起。诸比丘，如来对此证知。这位尊贵的沙门或婆罗门，舍弃过去论与未来论，不再执取一切欲结，超越远离之喜，进入并安住于无染之乐，心想：‘这是寂静的，这是胜妙的，也就是进入并安住于无染之乐。’他所证的这种无染之乐息灭。无染之乐灭时，远离之喜便生起；远离之喜灭时，无染之乐便生起。如来了知：‘此是有为、粗浅，然而确有诸行的寂灭。’如此了知、见其出离后，如来便由此超越了它。
‘‘Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṃ sukhaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ . Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā , pavivekāya pītiyā samatikkamā, nirāmisaṃ sukhaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
32诸比丘，又有某位沙门或婆罗门，舍弃过去论与未来论，不再执取一切欲结，超越远离之喜，超越无染之乐，进入并安住于不苦不乐受，心想：‘这是寂静的，这是胜妙的，也就是进入并安住于不苦不乐受。’他所证的这种不苦不乐受息灭。不苦不乐受灭时，无染之乐便生起；无染之乐灭时，不苦不乐受便生起。诸比丘，犹如阳光伸展时，影子便退去，影子延展时，阳光便退去。同样地，诸比丘，不苦不乐受灭时，无染之乐便生起；无染之乐灭时，不苦不乐受便生起。诸比丘，如来对此证知。这位尊贵的沙门或婆罗门，舍弃过去论与未来论，不再执取一切欲结，超越远离之喜，超越无染之乐，进入并安住于不苦不乐受，心想：‘这是寂静的，这是胜妙的，也就是进入并安住于不苦不乐受。’他所证的这种不苦不乐受息灭。不苦不乐受灭时，无染之乐便生起；无染之乐灭时，不苦不乐受便生起。如来了知：‘此是有为、粗浅，然而确有诸行的寂灭。’如此了知、见其出离后，如来便由此超越了它。
‘‘Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā , aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
33诸比丘，又有某位沙门或婆罗门，舍弃过去论与未来论，不再执取一切欲结，超越远离之喜，超越无染之乐，超越不苦不乐受，他这样看待自己：‘我是寂静的，我是熄灭的，我是无执取的。’诸比丘，如来对此完全了知。这位尊贵的沙门……
‘‘Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; addhā ayamāyasmā nibbānasappāyaṃyeva paṭipadaṃ abhivadati. Atha ca panāyaṃ bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṃ vā upādiyamāno upādiyati, aparantānudiṭṭhiṃ vā upādiyamāno upādiyati, kāmasaṃyojanaṃ vā upādiyamāno upādiyati, pavivekaṃ vā pītiṃ upādiyamāno upādiyati, nirāmisaṃ vā sukhaṃ upādiyamāno upādiyati, adukkhamasukhaṃ vā vedanaṃ upādiyamāno upādiyati. Yañca kho ayamāyasmā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho attheta’nti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
14诸比丘，如来所证悟的无上寂静最胜境，即是如实了知六触处的集起、灭去、味、患、出离后，无执取的解脱。
‘‘Idaṃ kho pana, bhikkhave, tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ yadidaṃ – channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkho’’ti .
15世尊如此说。那些比丘心满意足，对世尊所说欢喜信受。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
16《五三经》终。第二。
Pañcattayasuttaṃ niṭṭhitaṃ dutiyaṃ.