MN 2 · 一切漏经
14如是我闻：一时，世尊住在舍卫城的祇树给孤独园。那时，世尊称呼比丘们：“诸比丘。”比丘们应答：“尊者。”世尊这样说道：“诸比丘，我将为你们开示一切漏的防护法门。你们仔细听，善加作意，我这就说。”“是的，尊者。”比丘们回应世尊。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 – ‘‘sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha , sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
15“诸比丘，我说，漏的灭尽，是为知者、见者，而非为不知者、不见者。诸比丘，知什么、见什么，漏才得以灭尽呢？就是如理作意与不如理作意。诸比丘，若不如理作意，未生的漏便会生起，已生的漏则会增长；若如理作意，未生的漏便不生起，已生的漏则得以断除。
‘‘Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
由防护而应断的漏
由见所断之漏
17诸比丘，哪些烦恼是依见而断除的呢？诸比丘，于此，有一未闻法的凡夫——他不曾见过圣者，不通晓圣者之法，未在圣者之法中受到训练；不曾见过善士，不通晓善士之法，未在善士之法中受到训练——他不了知哪些法应当作意，也不了知哪些法不应当作意。正因他不了知应当作意的法，也不了知不应当作意的法，对于不应当作意的法，他却加以作意；对于应当作意的法，他反而不作意。
‘‘Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave , assutavā puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.
6诸比丘，哪些是他作意却不应作意的法呢？若有人作意某些法，未生的欲漏便生起，已生的欲漏便增长；未生的有漏便生起，已生的有漏便增长；未生的无明漏便生起，已生的无明漏便增长——这些便是他作意却不应作意的法。
‘‘Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.
7诸比丘，哪些是他未作意却应作意的法呢？若有人作意某些法，未生的欲漏便不生起，已生的欲漏便得断除；未生的有漏便不生起，已生的有漏便得断除；未生的无明漏便不生起，已生的无明漏便得断除——这些便是他应作意却未作意的法。
‘‘Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.
8由作意不应作意之法，而未作意应作意之法，未生的诸漏便生起，已生的诸漏便增长。
‘‘Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.
18他这样不如理作意：‘我在过去世存在吗？还是不存在呢？过去世我是什么？过去世我怎样？过去世我从什么又变成了什么？我在未来世会存在吗？还是不会存在呢？未来世我会是什么？未来世我会怎样？未来世我从什么又变成什么？’或者，他对现在、此刻的自身心生疑惑：‘我存在吗？我不存在吗？我是什么？我怎样？这生命从何处来，将去往何处？’
‘‘So evaṃ ayoniso manasi karoti – ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’nti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti – ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?
由受用所应断之漏
20然而，诸比丘，已听闻正法的圣弟子——见过圣者，通达圣法，在圣法中受过良好训练；见过善士，通达善士之法，在善士法中受过良好训练——他知道哪些法应当作意，哪些法不应作意。由于知道哪些法应当作意、哪些法不应作意，他便不作意那些不应作意的法，而作意那些应当作意的法。
‘‘Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto – manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
12诸比丘，什么是他不作意、也不应作意的法呢？诸比丘，当对这些法作意时，未生的欲漏便生起，已生的欲漏便增长；未生的有漏便生起，已生的有漏便增长；未生的无明漏便生起，已生的无明漏便增长——这些便是他不作意、也不应作意的法。
‘‘Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
13诸比丘，什么是他作意、也应作意的法呢？诸比丘，当对这些法作意时，未生的欲漏不生起，已生的欲漏便断除；未生的有漏不生起，已生的有漏便断除；未生的无明漏不生起，已生的无明漏便断除——这些便是他作意、也应作意的法。
‘‘Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati , uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
14正因为他不在不应作意的法上作意，而于应作意的法上作意，所以未生的诸漏不会生起，已生的诸漏也就得以断除。
‘‘Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
21他如理作意：‘此是苦’，如理作意：‘此是苦之集’，如理作意：‘此是苦之灭’，如理作意：‘此是导向苦灭之道’。当他如此如理作意时，三结便得断除——有身见、疑、戒禁取。
‘‘So ‘idaṃ dukkha’nti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
由防护而应断的漏
22“诸比丘，什么是应以防护断除的漏？诸比丘，在此，比丘如理省察，防护眼根而住。诸比丘，若不防护眼根而住，便会生起带有损害与热恼的漏；防护眼根而住，便不会有那些损害与热恼的漏。如理省察，防护耳根而住……防护鼻根而住……防护舌根而住……防护身根而住……防护意根而住。诸比丘，若不防护意根而住，便会生起带有损害与热恼的漏；防护意根而住，便不会有那些损害与热恼的漏。”
‘‘Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati…pe… ghānindriyasaṃvarasaṃvuto viharati…pe… jivhindriyasaṃvarasaṃvuto viharati…pe… kāyindriyasaṃvarasaṃvuto viharati…pe… manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave , manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.
18诸比丘，若住于不防护，便会生起伴有损害与热恼的诸漏；若住于防护，则这些损害与热恼之漏便不生。诸比丘，这些即名为以防护所应断之漏。
‘‘Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā , saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.
由受用所应断之漏
23诸比丘，哪些是由受用所应断之漏？诸比丘，比丘如理省思之后，这样受用衣服：‘仅为抵御寒冷，抵御炎热，为抵御虻、蚊、风、日、蛇蝎等触扰，仅为遮蔽羞处。’
‘‘Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapa- samphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’.
21「他如理省思而受用团食：‘非为嬉戏，非为骄慢，非为装饰，非为庄严，仅为维持此身、止息伤害、资助梵行，以此灭除旧受，不生新受，我将得以生活、无过失、安乐而住。’」
‘‘Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’ .
22他如理省思而受用住所：‘仅为抵御寒冷，抵御炎热，抵御牛虻、蚊虫、风、日晒与爬虫的触恼；也仅为遮避恶劣气候，并乐享独处禅修。’
‘‘Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.
23他如理省思而受用医药资具：‘仅为了消除已生起的病痛感受，及彻底地离于苦迫。’
‘‘Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – ‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’ .
24诸比丘，比丘若不如理受用，便可能生起伴随苦恼与炽燃的诸漏；若能如理受用，那些带来苦恼与炽燃的诸漏便不生起。诸比丘，这些即名为‘由受用而应断之漏’。
‘‘Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.
由忍耐而应断之漏
24诸比丘，哪些是由忍耐而应断的漏呢？诸比丘，在此，比丘如理省思之后，能忍耐寒冷、炎热、饥饿、口渴；他忍耐牛虻、蚊虫、风、日晒、爬虫的触恼；忍耐粗恶、不悦耳的言语；对于身体所生的苦受——剧烈、粗重、刺痛、不愉悦、不可意、乃至能夺命——他皆能忍耐。
‘‘Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
27诸比丘，若比丘不能如此忍耐，便会生起苦恼与炽热的漏；若能如此忍耐，那些苦恼与炽热的漏便不生起。诸比丘，这些即称为‘应通过忍耐而断之漏’。
‘‘Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.
应通过回避而断之漏
由忍耐而应断之漏
30诸比丘，若人不回避这些，便会生起带来伤害与热恼的漏；若他回避，这些伤害与热恼的漏便不会产生。诸比丘，这些就叫做应通过回避而断的漏。
‘‘Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.
应通过除遣而断的漏
26诸比丘，什么是应通过除遣而断的漏呢？诸比丘，于此，有比丘如理作意后，对已生起的欲寻，他不容受，而是断除它、除遣它、消灭它、令它彻底灭尽；对已生起的嗔寻……对已生起的害寻……对任何已生起的诸恶不善法，他不容受，而是断除它、除遣它、消灭它、令它彻底灭尽。
‘‘Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
33诸比丘，若不除遣，便会生起那些带来忧恼与热恼的漏；若除遣了，这些带来忧恼与热恼的漏便不会生起。诸比丘，这些即称为应通过除遣而断除的漏。
‘‘Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.
由修习而断除的漏
27诸比丘，哪些是应通过修习而断除的漏呢？诸比丘，于此，比丘如理省思之后，修习念觉支——此念觉支依于远离、依于离欲、依于灭尽，而趣向于舍离；他如理省思之后，修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习舍觉支——此舍觉支同样依于远离、依于离欲、依于灭尽，而趣向于舍离。
‘‘Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
36诸比丘，若他不修习，那些带来伤害与热恼的漏便会生起；若修习，这些带来伤害与热恼的漏便不会生起。诸比丘，这些就叫做应通过修习来断除的漏。
‘‘Yañhissa, bhikkhave , abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.
应通过回避而断之漏
38世尊如是宣说。比丘们对世尊所说心满意足，欢喜信受。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
39《一切漏经》终 第二
Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ.