MN 148 · 六六经
420如是我闻：一时，世尊住在舍卫城的祇树给孤独园。那时，世尊唤诸比丘：“比丘们！”诸比丘应答：“尊者！”世尊这样说道：“比丘们，我将为你们宣说法——初善、中善、后善，义理具足，文句圆满；我将阐明那究竟圆满、全然清净的梵行，即‘六组六法’。你们谛听，善加作意，我当宣说。”“是的，尊者。”诸比丘回应世尊。世尊这样说道：
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 – ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ – cha chakkāni. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
2应了知六内处，应了知六外处，应了知六识身，应了知六触身，应了知六受身，应了知六渴爱身。
‘‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.
421“应了知六内处。”——这确实是我说过的。为何这样说呢？即眼处、耳处、鼻处、舌处、身处、意处。“应了知六内处。”——凡是如此说者，正是依此而说。这是第一个六法组。
‘‘‘Cha ajjhattikāni āyatanāni veditabbānī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ , kāyāyatanaṃ, manāyatanaṃ. ‘Cha ajjhattikāni āyatanāni veditabbānī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ paṭhamaṃ chakkaṃ.
4“应了知六外处。”——这确实是我说过的。为何这样说呢？即色处、声处、香处、味处、触处、法处。“应了知六外处。”——凡是如此说者，正是依此而说。这是第二个六法组。
‘‘‘Cha bāhirāni āyatanāni veditabbānī’ti – iti kho panetaṃ vuttaṃ . Kiñcetaṃ paṭicca vuttaṃ? Rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ. ‘Cha bāhirāni āyatanāni veditabbānī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ dutiyaṃ chakkaṃ.
5当知六识身——这确实已说过。为何而说呢？依于眼与色，眼识生起；依于耳与声，耳识生起；依于鼻与香，鼻识生起；依于舌与味，舌识生起；依于身与所触，身识生起；依于意与法，意识生起。当知六识身——正是依此而说。这是第三组六法。
‘‘‘Cha viññāṇakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. ‘Cha viññāṇakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ tatiyaṃ chakkaṃ.
6“应当了知六触身”——这句话确实已经说过。为什么这样说呢？依于眼与色，眼识生起，三者的和合即是触；依于耳与声，耳识生起，三者的和合即是触；依于鼻与香，鼻识生起，三者的和合即是触；依于舌与味，舌识生起，三者的和合即是触；依于身与触境，身识生起，三者的和合即是触；依于意与法，意识生起，三者的和合即是触。“应当了知六触身”——凡如此说者，正是依此而说。这是第四个六法组。
‘‘‘Cha phassakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso. ‘Cha phassakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ catutthaṃ chakkaṃ.
7当知六受身——这确实已说过。为何而说呢？依于眼与色，生起眼识，三者和合为触，以触为缘，受生起；依于耳与声，生起耳识，三者和合为触，以触为缘，受生起；依于鼻与香，生起鼻识，三者和合为触，以触为缘，受生起；依于舌与味，生起舌识，三者和合为触，以触为缘，受生起；依于身与所触，生起身识，三者和合为触，以触为缘，受生起；依于意与法，生起意识，三者和合为触，以触为缘，受生起。当知六受身——正是依此而说。这是第五组六法。
‘‘‘Cha vedanākāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā. ‘Cha vedanākāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ pañcamaṃ chakkaṃ.
8“应当了知六渴爱身”——这是我所说的话。为什么这样说呢？缘于眼与色，生起眼识；三者和合，即是触；以触为缘，生起受；以受为缘，生起渴爱。缘于耳与声，生起耳识；三者和合，即是触；以触为缘，生起受；以受为缘，生起渴爱。缘于鼻与香，生起鼻识；三者和合，即是触；以触为缘，生起受；以受为缘，生起渴爱。缘于舌与味，生起舌识；三者和合，即是触；以触为缘，生起受；以受为缘，生起渴爱。缘于身与触所及，生起身识；三者和合，即是触；以触为缘，生起受；以受为缘，生起渴爱。缘于意与法，生起意识；三者和合，即是触；以触为缘，生起受；以受为缘，生起渴爱。“应当了知六渴爱身”——我所说的，正是基于这些而说。这是第六个六法组。
‘‘‘Cha taṇhākāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ… kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. ‘Cha taṇhākāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ chaṭṭhaṃ chakkaṃ.
422如果有人说“眼是我”，这是不能成立的。眼的生起与灭去，可以被察知。而某物的生起与灭去若能被察知，便会得出“我的我生起又灭去”的结论。因此，称“眼是我”不能成立。所以，眼是无我。
‘‘‘Cakkhu attā’ti yo vadeyya taṃ na upapajjati. Cakkhussa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘cakkhu attā’ti yo vadeyya. Iti cakkhu anattā.
10如果有人说“色是我”，这是不能成立的。色的生起与灭去，可以被察知。而某物的生起与灭去若能被察知，便会得出“我的我生起又灭去”的结论。因此，称“色是我”不能成立。所以，眼是无我，色是无我。
‘‘‘Rūpā attā’ti yo vadeyya taṃ na upapajjati. Rūpānaṃ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘rūpā attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā.
11若有人说‘眼识是我’，那是不能成立的。眼识的生起与灭去，是可以了知的。而若有一法的生灭能被了知，他便会得出‘我的自我生起又灭去’的结论。因此，说‘眼识是我’是不能成立的。所以，眼是无我，色是无我，眼识是无我。
‘‘‘Cakkhuviññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati. Cakkhuviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘cakkhuviññāṇaṃ attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā.
12若有人说‘眼触是我’，那是不能成立的。眼触的生起与灭去，是可以了知的。而若有一法的生灭能被了知，他便会得出‘我的自我生起又灭去’的结论。因此，说‘眼触是我’是不能成立的。所以，眼是无我，色是无我，眼识是无我，眼触是无我。
‘‘‘Cakkhusamphasso attā’ti yo vadeyya taṃ na upapajjati. Cakkhusamphassassa uppādopi vayopi paññāyati . Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘cakkhusamphasso attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā.
13若有人说‘受是我’，那是不能成立的。受的生起与灭去，是可以了知的。而若有一法的生灭能被了知，他便会得出‘我的自我生起又灭去’的结论。因此，说‘受是我’是不能成立的。所以，眼是无我，色是无我，眼识是无我，眼触是无我，受是无我。
‘‘‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. Vedanāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘vedanā attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā.
14如果有人主张“渴爱是我”，这是不能成立的。渴爱的生起与灭去皆可被了知。若其生起与灭去皆可被了知，便会得出“我的‘我’生起又灭去”这样的论断。因此，主张“渴爱是我”是不能成立的。如此，眼是无我，色是无我，眼识是无我，眼触是无我，受是无我，渴爱是无我。
‘‘‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. Taṇhāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘taṇhā attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.
423如果有人主张“耳是我”……乃至“鼻是我”、“舌是我”、“身是我”、“意是我”，这是不能成立的。意的生起与灭去皆可被了知。若其生起与灭去皆可被了知，便会得出“我的‘我’生起又灭去”这样的论断。因此，主张“意是我”是不能成立的。所以，意是无我。
‘‘‘Sotaṃ attā’ti yo vadeyya…pe… ‘ghānaṃ attā’ti yo vadeyya… ‘jivhā attā’ti yo vadeyya… ‘kāyo attā’ti yo vadeyya… ‘mano attā’ti yo vadeyya taṃ na upapajjati. Manassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘mano attā’ti yo vadeyya. Iti mano anattā.
16如果有人主张“法是我”，这是不能成立的。法的生起与灭去皆可被了知。若其生起与灭去皆可被了知，便会得出“我的‘我’生起又灭去”这样的论断。因此，主张“法是我”是不能成立的。所以，意是无我，法是无我。
‘‘‘Dhammā attā’ti yo vadeyya taṃ na upapajjati. Dhammānaṃ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘dhammā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā.
17如果有人主张“意识是我”，这是不能成立的。意识的生起与灭去是可以被了知的。既然生起与灭去都可以被了知，便会得出“我的我生起又灭去”这样的见解。因此，如果有人主张“意识是我”，这是不能成立的。如此，意是无我，法是无我，意识是无我。
‘‘‘Manoviññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati. Manoviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘manoviññāṇaṃ attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā.
18如果有人主张“意触是我”，这是不能成立的。意触的生起与灭去是可以被了知的。既然生起与灭去都可以被了知，便会得出“我的我生起又灭去”这样的见解。因此，如果有人主张“意触是我”，这是不能成立的。如此，意是无我，法是无我，意识是无我，意触是无我。
‘‘‘Manosamphasso attā’ti yo vadeyya taṃ na upapajjati. Manosamphassassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘manosamphasso attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā.
19如果有人主张“受是我”，这是不能成立的。受的生起与灭去是可以被了知的。既然生起与灭去都可以被了知，便会得出“我的我生起又灭去”这样的见解。因此，如果有人主张“受是我”，这是不能成立的。如此，意是无我，法是无我，意识是无我，意触是无我，受是无我。
‘‘‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. Vedanāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘vedanā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā, vedanā anattā.
20若有人说‘渴爱是我’，那是不成立的。渴爱的生起与灭去是可知的；既知其生起与灭去，便会得出这样的结论：‘我的我生起又灭去’。因此，若有人说‘渴爱是我’，那是不成立的。由此可知，意是无我，法是无我，意识是无我，意触是无我，受是无我，渴爱是无我。
‘‘‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. Taṇhāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – ‘taṇhā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.
424诸比丘，这便是导向有身集起的行道：视眼为‘这是我的，这是我，这是我的我’；视色为‘这是我的，这是我，这是我的我’；视眼识为‘这是我的，这是我，这是我的我’；视眼触为‘这是我的，这是我，这是我的我’；视受为‘这是我的，这是我，这是我的我’；视渴爱为‘这是我的，这是我，这是我的我’。视耳为‘这是我的，这是我，这是我的我’……视鼻为‘这是我的，这是我，这是我的我’……视舌为‘这是我的，这是我，这是我的我’……视身为‘这是我的，这是我，这是我的我’……视意为‘这是我的，这是我，这是我的我’；视法为‘这是我的，这是我，这是我的我’；视意识为‘这是我的，这是我，这是我的我’；视意触为‘这是我的，这是我，这是我的我’；视受为‘这是我的，这是我，这是我的我’；视渴爱为‘这是我的，这是我，这是我的我’。
‘‘Ayaṃ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā – cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; rūpe ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; cakkhuviññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; cakkhusamphassaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṃ ‘etaṃ mama , esohamasmi, eso me attā’ti samanupassati; taṇhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; sotaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… ghānaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… kāyaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
22诸比丘，这便是导向有身灭尽的行道：视眼为‘这不是我的，这不是我，这不是我的我’；视色为‘这不是我的，这不是我，这不是我的我’；视眼识为‘这不是我的，这不是我，这不是我的我’；视眼触为‘这不是我的，这不是我，这不是我的我’；视受为‘这不是我的，这不是我，这不是我的我’；视渴爱为‘这不是我的，这不是我，这不是我的我’。视耳为‘这不是我的，这不是我，这不是我的我’……视鼻为‘这不是我的，这不是我，这不是我的我’……视舌为‘这不是我的，这不是我，这不是我的我’……视身为‘这不是我的，这不是我，这不是我的我’……视意为‘这不是我的，这不是我，这不是我的我’；视法为‘这不是我的，这不是我，这不是我的我’；视意识为‘这不是我的，这不是我，这不是我的我’；视意触为‘这不是我的，这不是我，这不是我的我’；视受为‘这不是我的，这不是我，这不是我的我’；视渴爱为‘这不是我的，这不是我，这不是我的我’。
‘‘Ayaṃ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā – cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Rūpe ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Cakkhuviññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Cakkhusamphassaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Taṇhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Sotaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… ghānaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati… jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati… kāyaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati… manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Manoviññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Manosamphassaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Taṇhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.
425诸比丘，依眼与色，眼识生起；此三事和合为触，触为缘而有受生，或乐、或苦、或不苦不乐。若触乐受时，他欢喜、欣纳、执取而住，其贪随眠即随之增长。若触苦受时，他忧愁、疲累、悲泣、捶胸痛哭、陷于迷乱，其瞋随眠即随之增长。若触不苦不乐受时，他不如实了知彼受之集、灭、味、患、离，其无明随眠即随之增长。诸比丘，若不舍断乐受之贪随眠，不除遣苦受之瞋随眠，不根绝不苦不乐受之无明随眠，不舍无明、不令明生起，而能于现世成为苦之终尽者，无有是处。
‘‘Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.
24诸比丘，依耳与声，耳识生起……（中略）……
‘‘Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe….
426诸比丘，眼处与色处为缘，眼识生起；三者聚合为触；以触为缘，感受生起：或乐、或苦、或不苦不乐。当他接触到乐受时，不欢喜、不欢迎、不执取而安住。他的贪随眠便不随增。当他接触到苦受时，不忧愁、不疲惫、不悲泣、不捶胸痛哭、不陷入迷乱。他的嗔随眠便不随增。当他接触到不苦不乐受时，他如实了知该受的集起、灭没、乐味、过患与出离。他的无明随眠便不随增。诸比丘，这确实是可能的：对于乐受，他舍断贪随眠；对于苦受，他驱除嗔随眠；对于不苦不乐受，他根除无明随眠；他舍弃无明而生起明，就在此现世成为苦的终结者。此事确实存在。
‘‘Cakkhuñca , bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.
26诸比丘，缘耳处与声处，耳识生起……缘鼻处与香处，鼻识生起……缘舌处与味处，舌识生起……缘身处与所触处，身识生起……缘意处与法处，意识生起；此三者和合即是触；以触为缘，感受生起，或乐、或苦、或不苦不乐。当他经验乐受时，便欢喜、迎纳、执取而住，他的贪随眠便随之增长。当他经验苦受时，便忧愁、疲惫、悲泣、捶胸痛哭、陷入迷乱，他的嗔随眠便随之增长。当他经验不苦不乐受时，对那受的集起、灭去、乐味、过患与出离不如实了知，他的无明随眠便随之增长。诸比丘，他若不弃舍乐受所随之贪随眠，不除遣苦受所随之嗔随眠，不根绝不苦不乐受所随之无明随眠，不断除无明，不令明生起，而能于此现法成为苦的终结者——这是不可能的。
‘‘Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe… jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe… manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.
27诸比丘，缘鼻处与香处，鼻识生起……（中略）……
‘‘Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe….
28诸比丘，缘舌处与味处，舌识生起……（中略）……
‘‘Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… .
29诸比丘，缘身与触，身识生起……（中略）……
‘‘Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe….
30诸比丘，依于意与法，意识生起；三者合会即为触；以触为缘，即生或乐、或苦、或不苦不乐之受。当他接触乐受时，不欢喜、不欢迎、不执取而住，他的贪随眠便不随增。当他接触苦受时，不忧愁、不疲厌、不悲泣、不捶胸痛哭、不陷入迷乱，他的瞋随眠便不随增。当他接触不苦不乐受时，他如实了知该受的集起、灭没、乐味、过患与出离，他的无明随眠便不随增。诸比丘，这是完全可能的：他于乐受，舍断贪随眠；于苦受，驱除瞋随眠；于不苦不乐受，根除无明随眠；舍无明而生明，即于现世成为苦的终结者。此事确实可能。
‘‘Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.
427“诸比丘，多闻的圣弟子如此观察时，于眼生厌离，于色生厌离，于眼识生厌离，于眼触生厌离，于受生厌离，于爱生厌离。于耳生厌离，于声生厌离……于鼻生厌离，于香生厌离……于舌生厌离，于味生厌离……于身生厌离，于触生厌离……于意生厌离，于法生厌离，于意识生厌离，于意触生厌离，于受生厌离，于爱生厌离。由厌离而离染，由离染而解脱。解脱时，生起‘已解脱’之智。他了知：‘生已尽，梵行已立，应作已作，不受后有。’”
‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmiṃ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Sotasmiṃ nibbindati, saddesu nibbindati…pe… ghānasmiṃ nibbindati, gandhesu nibbindati… jivhāya nibbindati, rasesu nibbindati… kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati… manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Nibbindaṃ virajjati , virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.
32世尊如是宣说。那些比丘心生欢喜，赞许世尊所说。而当这篇开示正在宣说时，六十位比丘的心以不执取而由诸漏中解脱。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiṃ kho pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.
33《六六经》第六 终
Chachakkasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.