MN 102 · 五三经
21如是我闻：有一次，世尊住在舍卫城祇树给孤独园。在那里，世尊招呼众比丘说：“比丘们。”那些比丘回答世尊：“尊师。”世尊说了以下这番话：“比丘们，有一些沙门婆罗门，他们是持后际论者、持有后际见解的人，针对未来，宣说种种不同的主张。他们中有些人这样宣说：‘死后，自我是有想的、健康的。’有些人这样宣说：‘死后，自我是无想的、健康的。’有些人这样宣说：‘死后，自我是非想非非想的、健康的。’有些人则施设了有情众生的断灭、消亡、消失，还有些人宣说现法涅槃。就这样，他们或者施设死后有一个健康存在的自我，或者施设有情众生的断灭、消亡、消失，或者宣说现法涅槃。如此，这五种理论成了三种，三种又成了五种——这就是‘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比丘们，其中那些施设死后有想且健康的自我的沙门婆罗门，他们有些施设那个死后有想且健康的自我是有色的，有些施设是无色的，有些施设是有色且无色的，有些施设是非有色非无色的。他们或者施设那个死后有想且健康的自我是单一想的，或者是多样想的，或者是想量狭小的，或者是想量无量的。而有些人在超越了这些之后，宣称一种识遍处，是无量的、不动的。比丘们，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且健康的自我……乃至他们所说的种种想中最清净、最高、最胜、最无上的——无论是有色想、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比丘们，其中那些施设死后无想且健康的自我的沙门婆罗门，他们有些施设那个死后无想且健康的自我是有色的，有些施设是无色的，有些施设是有色且无色的，有些施设是非有色非无色的。比丘们，这些（主张无想自我的人）否定那些主张有想自我的人。原因是什么呢？他们认为：‘想是病，想是疮，想是箭，这无想才是寂静的、美妙的。’比丘们，如来对此已亲自了知：那些尊贵的沙门婆罗门施设死后无想且健康的自我……比丘们，如果有任何沙门或婆罗门这样说：‘我将在色之外、在受之外、在想之外、在诸行之外，施设识的来处、去处、死亡、再生、增长、发达、广大。’这是不可能的。如来对此了知后，知道‘这是有为的、粗的，然而诸行的灭是存在的’，并看见了它的出离，因而超越了它。
‘‘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比丘们，其中那些施设死后非想非非想且健康的自我的沙门婆罗门，他们有些施设那个死后非想非非想且健康的自我是有色的，有些施设是无色的，有些施设是有色且无色的，有些施设是非有色非无色的。比丘们，这些（主张非想非非想的人）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。原因是什么呢？他们认为：‘想是病，想是疮，想是箭，无想是迷妄，这非想非非想才是寂静的、美妙的。’比丘们，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的自我……比丘们，如果有任何沙门或婆罗门，仅凭那些可认知为所见、所闻、所思、所识的诸行程度，来施设这个处（非想非非想处）的证得，比丘们，这被说成是达到这个处的灾祸。比丘们，这个处不被说成是经由‘诸行等至’而可证得的；比丘们，这个处被说成是经由‘有残余诸行的等至’而可证得的。如来对此了知后，知道‘这是有为的、粗的，然而诸行的灭是存在的’，并看见了它的出离，因而超越了它。
‘‘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比丘们，其中那些施设有情众生断灭、消亡、消失的沙门婆罗门，比丘们，这些人否定那些主张死后有想自我的人，也否定那些主张死后无想自我的人，也否定那些主张死后非想非非想自我的人。原因是什么呢？所有这些尊贵的沙门婆罗门，都只是在向上攀缘着执取，宣称：‘我们死后将这样存在，我们死后将这样存在。’就像一位商人去做买卖时，心里会想：‘从这儿我会赚到这个，通过这个我会得到那个。’同样地，这些尊贵的沙门婆罗门在我看来，就像是商人一般，宣称：‘我们死后将这样存在，我们死后将这样存在。’比丘们，如来对此已亲自了知：那些尊贵的沙门婆罗门施设有情众生的断灭、消亡、消失，他们因为恐惧身见、厌恶身见，仍然只是围绕着身见在打转、在作轮回。就像一条狗，被绳索牢牢地拴在柱子上或桩子上，它便只是绕着那个柱子或桩子打转、来回跑；同样地，这些尊贵的沙门婆罗门，因为恐惧身见、厌恶身见，仍然只是围绕着身见在打转、在作轮回。如来对此了知后，知道‘这是有为的、粗的，然而诸行的灭是存在的’，并看见了它的出离，因而超越了它。
‘‘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比丘们，凡是那些持后际论者、持有后际见解的沙门或婆罗门，针对未来宣说种种不同的主张，他们所宣说的，全都是这五个处所，或是其中的某一个。
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṃ vā aññataraṃ.
27比丘们，有一些沙门婆罗门，是推想过去的、持过去见的，他们关于过去以种种方式提出各种言说。‘我及世间是常的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间是无常的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间亦常亦无常的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间非常非无常的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间有边的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间无边的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间亦有边亦无边的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间非有边非无边的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间是单一想的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间是种种想的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间是有限想的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间是无量想的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间是一向乐的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间是一向苦的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间是乐苦的，这才是真理，其他是虚妄。’——有这一派这样说；‘我及世间是不苦不乐的，这才是真理，其他是虚妄。’——有这一派这样说。
‘‘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比丘们，在那里，那些这样说、这样见的沙门婆罗门：‘我及世间是常的，这才是真理，其他是虚妄。’对于他们，要他们在没有信仰、没有喜好、没有传闻、没有推理思辨、没有见解审察容忍的情况下，自己生起清净、明晰的智慧——这是不可能的事。比丘们，既然自己确实没有清净、明晰的智慧，那些尊贵的沙门婆罗门在那里仅仅修习到智慧的一小部分，那也被称为那些尊贵沙门婆罗门的执取。如来了知：‘这是有为的、粗的，然而确实有诸行的灭。’如此了知后，看见它的出离，如来由此超越了它。
‘‘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比丘们，在那里，那些这样说、这样见的沙门婆罗门：‘我及世间是无常的……乃至……我及世间亦常亦无常……我及世间非常非无常……我及世间有边……我及世间无边……我及世间亦有边亦无边……我及世间非有边非无边……我及世间是单一想……我及世间是种种想……我及世间是有限想……我及世间是无量想……我及世间是一向乐……我及世间是一向苦……我及世间是乐苦……我及世间是不苦不乐的，这才是真理，其他是虚妄。’对于他们，要他们在没有信仰、没有喜好、没有传闻、没有推理思辨、没有见解审察容忍的情况下，自己生起清净、明晰的智慧——这是不可能的事。比丘们，既然自己确实没有清净、明晰的智慧，那些尊贵的沙门婆罗门在那里仅仅修习到智慧的一小部分，那也被称为那些尊贵沙门婆罗门的执取。如来了知：‘这是有为的、粗的，然而确实有诸行的灭。’如此了知后，看见它的出离，如来由此超越了它。
‘‘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比丘们，这里，有一位沙门或婆罗门，舍弃了过去论，舍弃了未来论，完全不依止一切欲结，达到并住于远离之喜，心想：‘这是寂静的，这是胜妙的，即达到并住于远离之喜。’他那种远离之喜息灭。由于远离之喜的灭，忧生起；由于忧的灭，远离之喜生起。比丘们，就像阳光照着影子离开的地方，影子覆盖阳光离开的地方；同样地，比丘们，由于远离之喜的灭，忧生起；由于忧的灭，远离之喜生起。比丘们，如来对此证知。这位尊贵的沙门或婆罗门，舍弃了过去论，舍弃了未来论，完全不依止一切欲结，达到并住于远离之喜，心想：‘这是寂静的，这是胜妙的，即达到并住于远离之喜。’他那种远离之喜息灭。由于远离之喜的灭，忧生起；由于忧的灭，远离之喜生起。如来了知：‘这是有为的、粗的，然而确实有诸行的灭。’如此了知后，看见它的出离，如来由此超越了它。
‘‘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比丘们，这里，又有一位沙门或婆罗门，舍弃了过去论，舍弃了未来论，完全不依止一切欲结，由于超越了远离之喜，达到并住于离欲之乐，心想：‘这是寂静的，这是胜妙的，即达到并住于离欲之乐。’他那种离欲之乐息灭。由于离欲之乐的灭，远离之喜生起；由于远离之喜的灭，离欲之乐生起。比丘们，就像阳光照着影子离开的地方，影子覆盖阳光离开的地方；同样地，比丘们，由于离欲之乐的灭，远离之喜生起；由于远离之喜的灭，离欲之乐生起。比丘们，如来对此证知。这位尊贵的沙门或婆罗门，舍弃了过去论，舍弃了未来论，完全不依止一切欲结，由于超越了远离之喜，达到并住于离欲之乐，心想：‘这是寂静的，这是胜妙的，即达到并住于离欲之乐。’他那种离欲之乐息灭。由于离欲之乐的灭，远离之喜生起；由于远离之喜的灭，离欲之乐生起。如来了知：‘这是有为的、粗的，然而确实有诸行的灭。’如此了知后，看见它的出离，如来由此超越了它。
‘‘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比丘们，这里，又有一位沙门或婆罗门，舍弃了过去论，舍弃了未来论，完全不依止一切欲结，由于超越了远离之喜，由于超越了离欲之乐，达到并住于不苦不乐受，心想：‘这是寂静的，这是胜妙的，即达到并住于不苦不乐受。’他那种不苦不乐受息灭。由于不苦不乐受的灭，离欲之乐生起；由于离欲之乐的灭，不苦不乐受生起。比丘们，就像阳光照着影子离开的地方，影子覆盖阳光离开的地方；同样地，比丘们，由于不苦不乐受的灭，离欲之乐生起；由于离欲之乐的灭，不苦不乐受生起。比丘们，如来对此证知。这位尊贵的沙门或婆罗门，舍弃了过去论，舍弃了未来论，完全不依止一切欲结，由于超越了远离之喜，由于超越了离欲之乐，达到并住于不苦不乐受，心想：‘这是寂静的，这是胜妙的，即达到并住于不苦不乐受。’他那种不苦不乐受息灭。由于不苦不乐受的灭，离欲之乐生起；由于离欲之乐的灭，不苦不乐受生起。如来了知：‘这是有为的、粗的，然而确实有诸行的灭。’如此了知后，看见它的出离，如来由此超越了它。
‘‘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“再者，比丘们，这里，某位沙门或婆罗门，由于舍弃了对过去边界的各种见解，由于舍弃了对未来边界的各种见解，由于完全不再执持任何欲的束缚，由于超越了远离之喜，由于超越了离欲之乐，由于超越了不苦不乐的感受，他这样看待自己：‘我是寂静的，我是熄灭的，我是没有执取的。’比丘们，如来对此完全了知。这位沙门或婆罗门尊者，确实由于舍弃了过去边界的见解，舍弃了未来边界的见解，完全不执持欲的束缚，超越了远离之喜，超越了离欲之乐，超越了不苦不乐的感受，而这样看待自己：‘我是寂静的，我是熄灭的，我是没有执取的。’毫无疑问，这位尊者所说的，确实是趋向涅槃的修行道路。然而，这位沙门或婆罗门尊者，不论他执取的是过去边界的见解，还是执取未来边界的见解，或是执取欲的束缚，或是执取远离之喜，或是执取离欲之乐，或是执取不苦不乐的感受，都在以某种方式执取着。而这位尊者所看待的‘我是寂静的，我是熄灭的，我是没有执取的’，这本身也被如来称为这位沙门婆罗门尊者的执取。这是被造的、粗糙的，然而，有诸行的灭尽，这确实存在——如来如此了知之后，看到了它的出离，已经超越了它。”
‘‘Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, 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“再者，比丘们，如来所完全证悟的这无上寂静最胜境，正是：如实了知六触处的集起、灭去、享味、患害和出离之后，不通过执取而实现的解脱。”
‘‘Idaṃ kho pana, bhikkhave, tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ yadidaṃ – channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkho’’ti .
15这是世尊所说的。那些比丘们内心满意，欢喜世尊的言说。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
16五三经完 第二
Pañcattayasuttaṃ niṭṭhitaṃ dutiyaṃ.