MN 13 · 大苦蕴经
163如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。那时，众多比丘在上午穿好衣服，拿着衣钵，进入舍卫城乞食。这时，那些比丘心里想：“现在去舍卫城乞食还太早，不如我们先到那些外道游方者的园林去吧。”于是，那些比丘就前往那些外道游方者的园林；到了之后，和那些外道游方者互相问候致意。彼此说完亲切、难忘的客套话后，在一旁坐下。在一旁坐好后，那些外道游方者对比丘们这样说：“贤友们，沙门乔达摩教导了对欲望的遍知，我们也教导对欲望的遍知；贤友们，沙门乔达摩教导了对色法的遍知，我们也教导对色法的遍知；贤友们，沙门乔达摩教导了对感受的遍知，我们也教导对感受的遍知。贤友们，在这方面，沙门乔达摩和我们之间，在教导的解说上，在教诫的指引上，有什么差别、什么不同、什么区分呢？”那时，那些比丘对外道游方者的话既不随喜，也不反驳。不随喜也不反驳之后，就从座位起身离开了，心里想：“我们到世尊跟前，就会明白这番话的含义了。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’’ti. Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ – ‘‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema; idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā – yadidaṃ dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani’’nti? Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu, nappaṭikkosiṃsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’ti.
164那时，那些比丘在舍卫城乞食后，吃完饭，从钵食处返回，就前往世尊那里。到了之后，向世尊行礼，在一旁坐下。在一旁坐好后，那些比丘对世尊这样说：“尊者，在这里，我们在上午穿好衣服，拿着衣钵，进入舍卫城乞食。尊者，那时我们心里想：‘现在去舍卫城乞食还太早，不如我们先到那些外道游方者的园林去吧。’尊者，于是我们就前往那些外道游方者的园林；到了之后，和那些外道游方者互相问候致意。彼此说完亲切、难忘的客套话后，在一旁坐下。尊者，在一旁坐好后，那些外道游方者对我们这样说：‘贤友们，沙门乔达摩教导了对欲望的遍知，我们也教导对欲望的遍知；沙门乔达摩教导了对色法的遍知，我们也教导对色法的遍知；沙门乔达摩教导了对感受的遍知，我们也教导对感受的遍知。贤友们，在这方面，沙门乔达摩和我们之间，在教导的解说上，在教诫的指引上，有什么差别、有什么不同、有什么区分呢？’尊者，那时我们对外道游方者的话既不随喜，也不反驳。不随喜也不反驳之后，就从座位起身离开了，心里想：‘我们到世尊跟前，就会明白这番话的含义了。’”
Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisimha. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ – ‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema . Samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema. Samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani’nti. Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha, nappaṭikkosimha; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’’ti.
165“比丘们，如果外道游方者说出这样的话，你们应该这样反问他们：‘贤友们，那么，什么是欲望的乐味，什么是过患，什么是出离？什么是色法的乐味，什么是过患，什么是出离？什么是感受的乐味，什么是过患，什么是出离？’比丘们，被这样问到时，那些外道游方者不但答不上来，还会陷入更深的困扰。那是什么原因呢？比丘们，因为那不在他们的能力范围之内。比丘们，除了如来或者如来的弟子，或者从他们这里听闻之后的人，我看不到在诸天、魔罗、梵天的世界里，在沙门、婆罗门、天神、人类的众生中，有谁能用回答这些问题来让人心满意足。”
‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘ko panāvuso, kāmānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanānaṃ assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.
166“比丘们，什么是欲望的乐味呢？比丘们，有这五种欲的品质。哪五种呢？眼所能认知的、可意的、可爱的、令人愉快的、招人喜爱的、能激起欲望、能引诱人的色；耳所能认知的声……鼻所能认知的香……舌所能认知的味……身所能认知的、可意的、可爱的、令人愉快的、招人喜爱的、能激起欲望、能引诱人的触。比丘们，这些就是五种欲的品质。比丘们，凡是依赖这五种欲的品质而生起的快乐和喜悦，这就是欲望的乐味。”
‘‘Ko ca, bhikkhave, kāmānaṃ assādo? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ kāmānaṃ assādo.
167“比丘们，什么是欲望的过患呢？比丘们，在这里，有个善家子弟，他靠某种技能谋生，无论是靠印章算数，还是靠记账，不管是靠农耕、做生意、放牛，还是靠箭术、为国王效力，或是靠其他任何一种手艺，他都要顶着寒冷，顶着酷暑，受牛虻、蚊子、风、烈日、爬行类动物的接触之苦，被饥渴折磨至死。比丘们，这就是欲望当下可见的过患，这由欲望为因、以欲望为缘、以欲望为根源——仅以欲望为因，而形成的苦的积聚。”
‘‘Ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti – yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena – sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
6“比丘们，假如那个善家子弟这样努力、辛勤、奋斗，却没有获得那些财富。他就会忧愁、疲惫、哀叹，捶胸顿足地哭泣，陷入迷乱，心想：‘我的努力真是白费了，我的奋斗真是没有结果啊。’比丘们，这也是欲望当下可见的过患，这由欲望为因、以欲望为缘、以欲望为根源——仅以欲望为因，而形成的苦的积聚。”
‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
7比丘们，如果这位良家子弟这样努力、勤奋、精进，那些财富却没能产生。他就会因为守护那些财富而感受痛苦与忧恼，心里想着：'怎样才能让我的财富不被国王抢走，不被盗贼偷走，不被大火烧掉，不被大水冲走，不被不喜欢的继承人拿走呢？'当他这样守护、保护这些财富时，财富还是可能被国王抢走，被盗贼偷走，被大火烧掉，被大水冲走，被不喜欢的继承人拿走。于是，他忧愁、疲惫、悲叹、捶胸哭泣，陷入迷乱，心想：'我曾经拥有的，现在全都没了。'比丘们，这也是欲望在当下可见的过患，是由欲望为原因、以欲望为根源、因欲望而生起的一堆苦，这纯粹是因为欲望。
‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya , na appiyā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
168再者，比丘们，以欲望为因、以欲望为缘、以欲望为根源——纯粹因为欲望，国王们与国王们争斗，刹帝利们与刹帝利们争斗，婆罗门们与婆罗门们争斗，居士们与居士们争斗。母亲与子女争斗，子女与母亲争斗；父亲与子女争斗，子女与父亲争斗；兄弟与兄弟争斗，兄弟与姐妹争斗，姐妹与兄弟争斗；朋友与朋友争斗。当陷入争吵、纷争和论战时，他们互相用手攻击，用土块攻击，用棍棒攻击，用刀剑攻击。就在那里，他们遭受死亡，或承受近乎死亡的痛苦。比丘们，这也是欲望在当下可见的过患，是由欲望为原因、以欲望为根源、因欲望而生起的一堆苦，这纯粹是因为欲望。
‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti , brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ . Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
9再者，比丘们，以欲望为因、以欲望为缘、以欲望为根源——纯粹因为欲望，人们拿起剑和盾，佩好弓和箭袋，冲入两军对垒的战场。当箭矢如雨，长矛横飞，刀剑闪烁着寒光时。就在那里，他们被箭射中，被矛刺穿，被剑砍下头颅。就在那里，他们遭受死亡，或承受近乎死亡的痛苦。比丘们，这也是欲望在当下可见的过患，是由欲望为原因、以欲望为根源、因欲望而生起的一堆苦，这纯粹是因为欲望。
‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu , sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
10再者，比丘们，以欲望为因、以欲望为缘、以欲望为根源——纯粹因为欲望，人们拿起剑和盾，佩好弓和箭袋，冲向涂满了湿泥的城垒。当箭矢如雨，长矛横飞，刀剑闪烁着寒光时。就在那里，他们被箭射中，被矛刺穿，被泼洒滚烫的粪汁，被重物碾压，被剑砍下头颅。就在那里，他们遭受死亡，或承受近乎死亡的痛苦。比丘们，这也是欲望在当下可见的过患，是由欲望为原因、以欲望为根源、因欲望而生起的一堆苦，这纯粹是因为欲望。
‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu , asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
169再者，比丘们，以欲望为因、以欲望为缘、以欲望为根源——纯粹因为欲望，有人会破墙行窃，打家劫舍，洗劫独户，拦路抢劫，与人通奸。国王们抓住他后，会用各种刑罚惩处：用鞭子抽打，用藤条抽打，用短棒抽打；砍断他的手，砍断他的脚，砍断手脚；割掉他的耳朵，割掉他的鼻子，割掉耳鼻；施加“稀粥锅”的刑罚，施加“海螺剃头”的刑罚，施加“罗睺口”的刑罚，施加“火焰花环”的刑罚，施加“手烛”的刑罚，施加“草衣”的刑罚，施加“羚羊皮”的刑罚，施加“钩肉”的刑罚，施加“钱币”的刑罚，施加“碱水浇皮”的刑罚，施加“铁闩绞转”的刑罚，施加“草墩”的刑罚；用滚烫的热油浇淋他，让狗撕咬他，活着将他插上木桩，用剑砍下他的头颅。就在那里，他们遭受死亡，或承受近乎死亡的痛苦。比丘们，这也是欲望在当下可见的过患，是由欲望为原因、以欲望为根源、因欲望而生起的一堆苦，这纯粹是因为欲望。
‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti , saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti . Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
12再者，比丘们，以欲望为因、以欲望为缘、以欲望为根源——纯粹因为欲望，有人在身体上造作恶行，在言语上造作恶行，在心念上造作恶行。他们在身体上造了恶行，在言语上造了恶行，在心念上造了恶行之后，在身体破裂、死后，便投生到苦界、恶趣、堕处、地狱。比丘们，这也是欲望在来世的过患，是由欲望为原因、以欲望为根源、因欲望而生起的一堆苦，这纯粹是因为欲望。
‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
170比丘们，什么是欲望的出离呢？比丘们，对于欲望，调伏对欲望的贪爱、断除对欲望的贪爱——这就是欲望的出离。
‘‘Kiñca, bhikkhave, kāmānaṃ nissaraṇaṃ? Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṃ – idaṃ kāmānaṃ nissaraṇaṃ.
14比丘们，任何沙门或婆罗门，如果不能这样如实了知感受的乐味是乐味、过患是过患、出离是出离，他们想要自己遍知感受，或令他人依此而行、从而像这样实践的人能遍知感受，那是不可能的。然而，比丘们，若有任何沙门或婆罗门，能这样如实了知感受的乐味是乐味、过患是过患、出离是出离，他们想要自己遍知感受，或令他人依此而行、从而像这样实践的人能遍知感受，那是可能的。
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti – ṭhānametaṃ vijjatī’’ti.
171比丘们，什么是色身的乐味呢？比丘们，这就像一位刹帝利少女、或婆罗门少女、或居士少女，大约十五岁或十六岁，不太高也不太低，不太瘦也不太胖，不太黑也不太白皙，她在这个时候，是不是达到了极致的美丽与容貌呢？‘是的，尊者。’比丘们，以这美丽的容貌为条件而生起的快乐和喜悦——这就是色身的乐味。
‘‘Ko ca, bhikkhave, rūpānaṃ assādo? Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṃ samaye subhā vaṇṇanibhāti? ‘Evaṃ, bhante’. Yaṃ kho, bhikkhave, subhaṃ vaṇṇanibhaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpānaṃ assādo.
16比丘们，什么是色身的过患呢？比丘们，这里，在往后的时候，会见到那位女子，到了八十岁、九十岁、或一百岁，年迈老朽，身体弯曲得像屋梁的椽子，拄着拐杖，颤颤巍巍地行走，体弱多病，青春已逝，牙齿脱落，头发灰白稀疏，秃了头，皮肤布满皱纹，四肢上长满了斑点。比丘们，你们怎么看呢？她先前那美丽的容貌是不是已经消失了，过患显现出来了呢？‘是的，尊者。’比丘们，这也是色身的过患。
‘‘Ko ca, bhikkhave, rūpānaṃ ādīnavo? Idha, bhikkhave, tameva bhaginiṃ passeyya aparena samayena āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā, jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantiṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ , vilūnaṃ khalitasiraṃ valinaṃ tilakāhatagattaṃ . Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
17再者，比丘们，会见到那位女子，生了病，痛苦不堪，患了重病，躺在自己的大小便中，要别人扶着起来，要别人服侍着躺下。比丘们，你们怎么看呢？她先前那美丽的容貌是不是已经消失了，过患显现出来了呢？‘是的，尊者。’比丘们，这也是色身的过患。
‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ , aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
172再者，比丘们，会见到那位女子的尸体被丢弃在墓地，或是死了一天、或是死了两天、或是死了三天，变得肿胀、青瘀、腐烂化脓。比丘们，你们怎么看呢？她先前那美丽的容貌是不是已经消失了，过患显现出来了呢？‘是的，尊者。’比丘们，这也是色身的过患。
‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā, uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
19再者，比丘们，他可能看见那位女子的尸体被丢弃在坟场，正被乌鸦啄食，被兀鹫啄食，被秃鹰啄食，被苍鹭啄食，被狗啃食，被虎啃食，被豹啃食，被豺狼啃食，被各种小生物啃食。对此，你们怎么看，比丘们？先前那个美丽动人的显色，是否已经消失，而它的过患已经显现了呢？”“是的，尊者。”比丘们，这也是色身的过患。
‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – kākehi vā khajjamānaṃ, kulalehi vā khajjamānaṃ, gijjhehi vā khajjamānaṃ, kaṅkehi vā khajjamānaṃ, sunakhehi vā khajjamānaṃ, byagghehi vā khajjamānaṃ, dīpīhi vā khajjamānaṃ, siṅgālehi vā khajjamānaṃ, vividhehi vā pāṇakajātehi khajjamānaṃ. Taṃ kiṃ maññatha, bhikkhave , yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
20再者，比丘们，他可能看见那位女子的尸体被丢弃在坟场，成了一副带着肉和血、由筋腱相连的骨架；成了一副没了肉却还沾着血、由筋腱相连的骨架；成了一副没了肉和血、仅由筋腱相连的骨架；而后，连接处断开，骨头散落四方——手骨在一个地方，脚骨在另一个地方，踝骨在一个地方，胫骨在一个地方，大腿骨在一个地方，盆骨在一个地方，肋骨在一个地方，脊椎骨在一个地方，肩胛骨在一个地方，颈骨在一个地方，颌骨在一个地方，牙齿在一个地方，头盖骨在另一个地方。对此，你们怎么看，比丘们？先前那个美丽动人的显色，是否已经消失，而它的过患已经显现了呢？”“是的，尊者。”比丘们，这也是色身的过患。
‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni – aññena hatthaṭṭhikaṃ, aññena pādaṭṭhikaṃ, aññena gopphakaṭṭhikaṃ, aññena jaṅghaṭṭhikaṃ, aññena ūruṭṭhikaṃ, aññena kaṭiṭṭhikaṃ, aññena phāsukaṭṭhikaṃ, aññena piṭṭhiṭṭhikaṃ, aññena khandhaṭṭhikaṃ, aññena gīvaṭṭhikaṃ, aññena hanukaṭṭhikaṃ, aññena dantaṭṭhikaṃ, aññena sīsakaṭāhaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
21再者，比丘们，他可能看见那位女子的尸体被丢弃在坟场，骨头变得洁白，如同贝壳的颜色；骨头堆积在一起，过了一年多；骨头腐朽了，碎成了粉末。对此，你们怎么看，比丘们？先前那个美丽动人的显色，是否已经消失，而它的过患已经显现了呢？”“是的，尊者。”比丘们，这也是色身的过患。
‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
22那么，比丘们，什么是色身的出离呢？比丘们，在色身上调伏欲贪、断除欲贪，这就是色身的出离。
‘‘Kiñca, bhikkhave, rūpānaṃ nissaraṇaṃ? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpānaṃ nissaraṇaṃ.
23比丘们，任何沙门或婆罗门，如果他们不能这样如实地了知：欲望的乐味就是乐味、过患就是过患、出离就是出离，那么，他们自己能遍知欲望吗？或者，他们能引导他人如此修行、从而遍知欲望吗？这是不可能的。而比丘们，任何沙门或婆罗门，如果他们能这样如实地了知：欲望的乐味就是乐味、过患就是过患、出离就是出离，那么，他们自己能遍知欲望，或者能引导他人如此修行、从而遍知欲望——这是可能的。
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā kāme parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te vata sāmaṃ vā kāme parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti – ṭhānametaṃ vijjati.
173那么，比丘们，什么是感受的乐味呢？比丘们，在此，一位比丘远离了感官欲望，远离了不善法，进入并安住于有寻、有伺，由远离生起的喜与乐的初禅。比丘们，当比丘远离了感官欲望，远离了不善法，进入并安住于有寻、有伺，由远离生起的喜与乐的初禅时，在那时，他不会意图伤害自己，也不会意图伤害他人，更不会意图伤害双方。在那时，他所体验的只是一种无害的感受。比丘们，我说，感受的最高乐味，就是这种无害。
‘‘Ko ca, bhikkhave, vedanānaṃ assādo? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti ; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.
25再者，比丘们，随着寻和伺的平息，一位比丘进入并安住于二禅，二禅具有内在的平静与心的专一，无寻无伺，由定而生喜乐……（中略）……比丘们，当一位比丘由于对喜也离染，住于平静、具念与正知，以身感受快乐，进入并安住于圣者们所称颂的'平静、具念、住于快乐'的三禅时……（中略）……比丘们，当一位比丘由于舍弃了乐与舍弃了苦，以及先前喜悦和忧恼的消失，进入并安住于不苦不乐、由平静与念所净化的四禅时，那时，他不会意图伤害自己，也不会意图伤害他人，更不会意图伤害两者；在那个时刻，他所感受的，只有无害的受。比丘们，我说：'无害之受，是感受中至高无上的乐味。'
‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… yasmiṃ samaye, bhikkhave, 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…pe… yasmiṃ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.
174那么，比丘们，什么是感受的过患呢？比丘们，感受是无常的、是苦的、是变易之法——这就是感受的过患。
‘‘Ko ca, bhikkhave, vedanānaṃ ādīnavo? Yaṃ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā – ayaṃ vedanānaṃ ādīnavo.
27又，比丘们，什么是感受的出离呢？比丘们，那在感受上对欲贪的调伏、对欲贪的断除——这就是感受的出离。
‘‘Kiñca, bhikkhave, vedanānaṃ nissaraṇaṃ? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṃ – idaṃ vedanānaṃ nissaraṇaṃ.
28比丘们，确实有一些沙门和婆罗门，不能如实地了知色身的乐味就是乐味，过患就是过患，出离就是出离，他们想要亲自遍知色身，或者引导他人达到能遍知色身的境地——这是不可能的。然而，比丘们，确实也有一些沙门和婆罗门，能如实地了知色身的乐味就是乐味，过患就是过患，出离就是出离，他们能亲自遍知色身，也能引导他人达到能遍知色身的境地——这是可能的。
‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā rūpe parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā rūpe parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti – ṭhānametaṃ vijjati.
29这是世尊所说的。那些比丘内心欢喜，对世尊的开示感到满意。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
30大苦蕴经完 第三
Mahādukkhakkhandhasuttaṃ niṭṭhitaṃ tatiyaṃ.