SN 36 · 2. 受相应

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12. 受相应

2. Vedanāsaṃyuttaṃ

21. 有偈品

1. Sagāthāvaggo

31. 定经

1. Samādhisuttaṃ

249比丘们，有这三种受。哪三种？乐受、苦受、不苦不乐受。比丘们，乐受应视为苦，苦受应视为箭，不苦不乐受应视为无常。比丘们，当一位比丘确实将乐受视为苦，将苦受视为箭，将不苦不乐受视为无常时，比丘们，这位比丘就可称为‘具足正见者，他已断除渴爱，解开结缚，彻底洞悉慢的过患，从而终结了苦’。

‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti – ayaṃ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.

5得定、正知，具念的佛陀弟子，

‘‘Samāhito sampajāno, sato buddhassa sāvako;

6遍知受，也遍知受的集起，

Vedanā ca pajānāti, vedanānañca sambhavaṃ.

7知道这些受在哪里息灭，以及通向灭尽的道；

‘‘Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

8由于受的灭尽，那位比丘无有渴爱，彻底寂灭。这是第一。

Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti. paṭhamaṃ;

92. 乐经

2. Sukhasuttaṃ

250比丘们，有这三种受。哪三种？乐受、苦受、不苦不乐受。比丘们，这就是三种受。

‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanāti.

11无论是乐受,还是苦受,连同那不苦不乐受,

‘‘Sukhaṃ vā yadi vā dukkhaṃ, adukkhamasukhaṃ saha;

12无论是内在的,还是外在的,任何有所感受的东西,

Ajjhattañca bahiddhā ca, yaṃ kiñci atthi veditaṃ.

13在知道'这是苦'之后,了知它是虚妄之法、必然崩解之物;

‘‘Etaṃ dukkhanti ñatvāna, mosadhammaṃ palokinaṃ;

14碰触一次,看清一次它的灭,就这样,他对此离染。第二经。

Phussa phussa vayaṃ passaṃ, evaṃ tattha virajjatī’’ti. dutiyaṃ;

153. 舍断经

3. Pahānasuttaṃ

251比丘们，有这三种感受。哪三种？乐受、苦受、不苦不乐受。比丘们，这就是三种感受。第十经。

‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā’’ti. Dasamaṃ.

17感受着乐受时，对那感受不如实了知；

‘‘Sukhaṃ vedayamānassa , vedanaṃ appajānato;

18就会有贪随眠，因为他看不到出离之道。

So rāgānusayo hoti, anissaraṇadassino.

19感受着苦受时，对那感受不如实了知；

‘‘Dukkhaṃ vedayamānassa, vedanaṃ appajānato;

20就会有嗔随眠，因为他看不到出离之道。

Paṭighānusayo hoti, anissaraṇadassino.

21那寂静的不苦不乐受，被广慧者所开示；

‘‘Adukkhamasukhaṃ santaṃ, bhūripaññena desitaṃ;

22如果对这感受也生起欢喜，他就根本无法从苦中解脱。

Tañcāpi abhinandati, neva dukkhā pamuccati.

23而每当一个比丘精勤努力,不丢掉正知的时候,

‘‘Yato ca bhikkhu ātāpī, sampajaññaṃ na riñcati ;

24那时,这样的智者,便能遍知这所有的感受。

Tato so vedanā sabbā, parijānāti paṇḍito.

25他了知感受之后，就在当下、在现法之中，成为无漏者；

So vedanā pariññāya, diṭṭhe dhamme anāsavo;

26这位立足于法的人，身体崩解之后，这位已达知见终极的人，便无法用任何概念来定义他。”第五经。

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. pañcamaṃ;

274. 深渊经

4. Pātālasuttaṃ

252“比丘们，未受教导的凡夫说这样的话：‘大海中有深渊。’但实际上，比丘们，未受教导的凡夫所说的这个，是不存在的、没有的，他却这样说：‘大海中有深渊。’比丘们，所谓‘深渊’，其实是身体苦受的代名词。比丘们，未受教导的凡夫被身体的苦受所触时，忧愁、疲惫、悲叹、捶胸号哭、陷入迷乱。比丘们，这称为‘未受教导的凡夫在深渊中没有站起来，没有找到立足处’。而比丘们，已受教导的圣弟子被身体的苦受所触时，不忧愁、不疲惫、不悲叹、不捶胸号哭、不陷入迷乱。比丘们，这称为‘已受教导的圣弟子在深渊中站了起来，找到了立足处’。”

‘‘Assutavā , bhikkhave, puthujjano yaṃ vācaṃ bhāsati – ‘atthi mahāsamudde pātālo’ti. Taṃ kho panetaṃ, bhikkhave, assutavā puthujjano asantaṃ avijjamānaṃ evaṃ vācaṃ bhāsati – ‘atthi mahāsamudde pātālo’ti. Sārīrikānaṃ kho etaṃ, bhikkhave, dukkhānaṃ vedanānaṃ adhivacanaṃ yadidaṃ ‘pātālo’ti. Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano pātāle na paccuṭṭhāsi, gādhañca nājjhagā’. Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’’’ti.

29谁不能忍受这些生起的苦受，

‘‘Yo etā nādhivāseti, uppannā vedanā dukhā;

30那些身体上的、能夺命的感受，被它们击中的时候，他颤抖。

Sārīrikā pāṇaharā, yāhi phuṭṭho pavedhati.

31他号叫、哭泣，虚弱、没有力气。

‘‘Akkandati parodati, dubbalo appathāmako;

32他不能从深渊中升起，也找不到任何立足之处。

Na so pātāle paccuṭṭhāsi, atho gādhampi nājjhagā.

33而谁忍受这些已生起的苦受，

‘‘Yo cetā adhivāseti, uppannā vedanā dukhā;

34那些身体上的、能夺命的感受，被它们击中的时候，他不颤抖。

Sārīrikā pāṇaharā, yāhi phuṭṭho na vedhati;

35他确实能从深渊中升起，而且找到了立足之处。

Sa ve pātāle paccuṭṭhāsi, atho gādhampi ajjhagā’’ti. catutthaṃ;

365. 应见经

5. Daṭṭhabbasuttaṃ

253“比丘们，有这三种受。哪三种？乐受、苦受、不苦不乐受。比丘们，凡是那些沙门或婆罗门，对于这三种受的集起、消逝、味、患、离，不如实了知——比丘们，我不认为这些沙门或婆罗门在沙门中被认可为沙门，在婆罗门中被认可为婆罗门，而且这些尊者也不在这现见的法中，自己以证智证得、现证沙门义或梵行义之后安住。但比丘们，凡是那些沙门或婆罗门，对于这三种受的集起、消逝、味、患、离，如实地了知——比丘们，我认为这些沙门或婆罗门，在沙门中被认可为沙门，在婆罗门中被认可为婆罗门，而且这些尊者在这现见的法中，自己以证智证得、现证沙门义和梵行义之后安住。” 第七经。

‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Sattamaṃ.

38他将乐视为苦，将苦视为箭；

‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;

39将平静的不苦不乐受，视为无常。

Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato.

40这位具足正见的比丘，彻底了知感受；

‘‘Sa ve sammaddaso bhikkhu, parijānāti vedanā;

41他遍知这些受之后，在现世成为无漏者，

‘‘So vedanā pariññāya, diṭṭhe dhamme anāsavo;

42身体崩解后，住立于法的人，作为通达究竟者，不再被施设所限定。

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. tatiyaṃ;

436. 箭经

6. Sallasuttaṃ

254“比丘们，未受教的凡夫也感受乐受，也感受苦受，也感受不苦不乐受。比丘们，已受教的圣弟子也感受乐受，也感受苦受，也感受不苦不乐受。那么，比丘们，在这点上，已受教的圣弟子与未受教的凡夫之间，有什么差别、有什么区别、有什么不同呢？”“大德，我们的法以世尊为根本……比丘们，未受教的凡夫被苦受触及时，忧伤、疲惫、悲泣、捶胸痛哭、陷入迷乱。他感受了两种受——身的与心的。比丘们，这就好比用一支箭射中一个人，接着又用第二支箭朝他射去。比丘们，这样一来，这个人就感受着两支箭的受。同样地，比丘们，未受教的凡夫被苦受触及时，忧伤、疲惫、悲泣、捶胸痛哭、陷入迷乱。他感受了两种受——身的和心的。就在被这苦受触及的时候，他生起了抗拒。在他对苦受生起抗拒时，对苦受的嗔随眠便潜伏下来。被苦受触及的时候，他就在感官之乐中寻求满足。为什么呢？比丘们，因为未受教的凡夫不知道除了感官之乐外，还有从苦受中出离的途径。对于在感官之乐中寻求满足的他，对乐受的贪随眠便潜伏下来。他不如实了知这些受的集起、灭去、乐味、过患和出离。对于不如实了知这些受的集起、灭去、乐味、过患和出离的他，对不苦不乐受的无明随眠便潜伏下来。他若感受乐受，是系缚着去感受它；他若感受苦受，是系缚着去感受它；他若感受不苦不乐受，是系缚着去感受它。比丘们，这就称为‘与生、老、死，与忧愁、悲泣、痛苦、忧恼、绝望系缚在一起的未受教凡夫’。我说，他与苦系缚在一起。”

‘‘Assutavā, bhikkhave, puthujjano sukhampi vedanaṃ vedayati , dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṃ vedayati , dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… assutavā. Bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca. Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya . Tamenaṃ dutiyena sallena anuvedhaṃ vijjheyya . Evañhi so, bhikkhave, puriso dvisallena vedanaṃ vedayati. Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. Tamenaṃ dukkhāya vedanāya paṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so anuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati. Taṃ kissa hetu? Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti. So sukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati, saññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.

45“比丘们，已受教的圣弟子被苦受触及时，不忧伤、不疲惫、不悲泣、不捶胸痛哭、不陷入迷乱。他只感受一种受——身的，心的不感受。”

‘‘Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati – kāyikaṃ, na cetasikaṃ.

46“比丘们，这就好比用一支箭射中一个人，接着不再用第二支箭朝他射去。比丘们，这样一来，这个人就只感受一支箭的受。同样地，比丘们，已受教的圣弟子被苦受触及时，不忧伤、不疲惫、不悲泣、不捶胸痛哭、不陷入迷乱。他只感受一种受——身的，心的不感受。就在被这苦受触及的时候，他不生起抗拒。在他不对苦受生起抗拒时，对苦受的嗔随眠便不潜伏。被苦受触及的时候，他不在感官之乐中寻求满足。为什么呢？比丘们，因为已受教的圣弟子知道除了感官之乐外，还有从苦受中出离的途径。对于不在感官之乐中寻求满足的他，对乐受的贪随眠便不潜伏。他如实了知这些受的集起、灭去、乐味、过患和出离。对于如实了知这些受的集起、灭去、乐味、过患和出离的他，对不苦不乐受的无明随眠便不潜伏。他若感受乐受，是离系着去感受它；他若感受苦受，是离系着去感受它；他若感受不苦不乐受，是离系着去感受它。比丘们，这就称为‘与生、老、死，与忧愁、悲泣、痛苦、忧恼、绝望离系的已受教圣弟子’。我说，他与苦离系。比丘们，这就是已受教的圣弟子与未受教的凡夫之间的差别、区别和不同。”

‘‘Seyyathāpi , bhikkhave, purisaṃ sallena vijjheyya. Tamenaṃ dutiyena sallena anuvedhaṃ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanaṃ vedayati. Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati – kāyikaṃ, na cetasikaṃ. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. Tamenaṃ dukkhāya vedanāya appaṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ nābhinandati. Taṃ kissa hetu? Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ. Tassa kāmasukhaṃ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati , visaññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi , visaññutto dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti.

47“有智慧的人，不再感受那种受，

‘‘Na vedanaṃ vedayati sapañño,

48即使是博学多闻者，对于乐受与苦受；

Sukhampi dukkhampi bahussutopi;

49这是智者与凡夫之间，

Ayañca dhīrassa puthujjanena,

50善巧者有巨大差别。

Mahā viseso kusalassa hoti.

51洞察有为法、多闻的修行者，

‘‘Saṅkhātadhammassa bahussutassa,

52如实观照此世与他世；

Vipassato lokamimaṃ parañca;

53面对可意境，心不被搅动，

Iṭṭhassa dhammā na mathenti cittaṃ,

54面对不可意境，也不会生起排斥。

Aniṭṭhato no paṭighātameti.

55对于他的随顺或对立，

‘‘Tassānurodhā athavā virodhā,

56种种欲念已消散、已熄灭，不复存在；

Vidhūpitā atthagatā na santi;

57彻知那无尘、无忧的境界后，

Padañca ñatvā virajaṃ asokaṃ,

58他正确地了知，成为到达生存彼岸者。” 第六经。

Sammā pajānāti bhavassa pāragū’’ti. chaṭṭhaṃ;

597. 第一病经

7. Paṭhamagelaññasuttaṃ

255有一次，世尊住在韦沙离城的大林重阁讲堂。那时，世尊在傍晚时分从独处禅修中起身，前往病堂。到了之后，在备好的座位上坐下。坐好后，世尊对比丘们说：

Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

61“比丘们，比丘应当具念、正知地等待着时候的到来。这是我们给你们的教诫。

‘‘Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

62“那么，比丘们，比丘如何是具念的呢？比丘们，在此，比丘于身，随观身而住，精勤、正知、具念，能调伏对于世间的贪欲与忧恼；于受，随观受而住……（中略）……于心，随观心而住……（中略）……于法，随观法而住，精勤、正知、具念，能调伏对于世间的贪欲与忧恼。比丘们，比丘就是这样具念的。”

‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ . Evaṃ kho, bhikkhave, bhikkhu sato hoti.

63“比丘们，比丘如何成为正知者呢？比丘们，在这里，比丘在前进、返回时，是正知而行者；在前看、侧看时，是正知而行者；在弯曲、伸展时，是正知而行者；在穿着僧衣、执持衣钵时，是正知而行者；在吃、喝、咀嚼、品尝时，是正知而行者；在大便、小便时，是正知而行者；在行走、站立、坐着、入睡、醒来、说话、沉默时，是正知而行者。比丘们，比丘就这样成为正知而行者。比丘们，比丘应当具念、正知地等待时日的到来。这是我们对你们的教诫。”

‘‘Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

64“比丘们，如果这位如此具念、正知、不放逸、精勤、努力而住的比丘，生起了乐受。他如此了知：‘我生起了这乐受；而这乐受，是依于缘，非不依于缘。依于什么缘呢？就是依于这触。然而，这触确是无常的、造作的、依缘而生起的。依于这无常的、造作的、依缘而生起的触，而生起的乐受，又怎么可能常恒呢？’他对于触与乐受，随观无常而住，随观坏灭而住，随观离欲而住，随观熄灭而住，随观舍离而住。当他对于触与乐受，随观无常…随观舍离而住时，他对于触与乐受的贪随眠，便被断除了。

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ sukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva phassaṃ paṭicca. Ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati.

65“比丘们，如果这位比丘，这样具念、正知、不放逸、精勤、意志坚定地安住，当他生起乐受时，他这样了知：‘我这乐受生起了。而它是依赖条件的，不是没有条件的。依赖什么条件呢？就是依赖这个身体。然而，这个身体是无常的、被造作的、依缘而生的。依赖这个无常、被造作、依缘而生的身体而生起的乐受，又怎会是恒常的呢！’ 他便安住于观察身体与乐受的无常性，安住于观察其衰灭，安住于观察其消褪，安住于观察其息灭，安住于观察其舍离。当他这样安住于观察身体与乐受的无常性……观察其舍离时，对于身体与乐受的贪随眠，就被他断除了。”

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṃ pajānāti – ‘uppannā kho myāyaṃ sukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.

66“比丘们，如果这位比丘，这样具念、正知、不放逸、精勤、意志坚定地安住，当他生起苦受时，他这样了知：‘我这苦受生起了。而它是依赖条件的，不是没有条件的。依赖什么条件呢？就是依赖这个身体。然而，这个身体是无常的、被造作的、依缘而生的。依赖这个无常、被造作、依缘而生的身体而生起的苦受，又怎会是恒常的呢！’ 他便安住于观察身体与苦受的无常性，安住于观察其衰灭，安住于观察其消褪，安住于观察其息灭，安住于观察其舍离。当他这样安住于观察身体与苦受的无常性……观察其舍离时，对于身体与苦受的嗔随眠，就被他断除了。”

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ dukkhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti! So kāye ca dukkhāya vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato…pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.

67“如果他感受乐受，他了知：‘它是无常的’，了知：‘不被粘着的’，了知：‘不欢喜的’；如果他感受苦受，他了知：‘它是无常的’，了知：‘不被粘着的’，了知：‘不欢喜的’；如果他感受不苦不乐受，他了知：‘它是无常的’，了知：‘不被粘着的’，了知：‘不欢喜的’。如果他感受乐受，他是离系地感受它；如果他感受苦受，他是离系地感受它；如果他感受不苦不乐受，他是离系地感受它。当他感受着以身体为边际的感受时，他了知：‘我在感受着以身体为边际的感受’；当他感受着以生命为边际的感受时，他了知：‘我在感受着以生命为边际的感受’。他了知：‘在身体崩坏后，生命竭尽时，就在这里，一切未被欢喜领受的感受，都将归于清凉。’”

‘‘So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati; dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati; adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

68“比丘们，就像一盏油灯，依靠着油和灯芯在燃烧，当它的油与灯芯都耗尽了，没有了燃料，它就会熄灭。同样地，比丘们，一位比丘在感受着以身体为极限的感受时，他了知：‘我正在感受着以身体为极限的感受。’在感受着以生命为极限的感受时，他了知：‘我正在感受着以生命为极限的感受。’他了知：‘在身体崩解、生命耗尽之后，一切未曾被喜悦过的感受，都将在此地彻底冷却下来。’” 第八经。

‘‘Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya , tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī’’ti. Aṭṭhamaṃ.

698. 第二病经

8. Dutiyagelaññasuttaṃ

256有一次，世尊住在韦沙离的大林重阁讲堂。那时，世尊在傍晚时分从独处禅坐中起来，前往病房；到了之后，在准备好的座位上坐下。坐好后，世尊对在场的比丘们说：

71“比丘们，比丘应当具念、正知地等待命终时刻的到来。这是我对你们的教导。

‘‘Sato , bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

72“比丘们，比丘如何算是具念呢？比丘们，在此教法中，比丘于身，随观身而住，精勤、正知、具念，能调伏对于世间的贪欲与忧恼；于诸感受，随观感受而住……于心中，随观心而住……于诸法中，随观法而住，精勤、正知、具念，能调伏对于世间的贪欲与忧恼。比丘们，比丘便是如此具念的。

‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

73“比丘们，比丘又如何算是正知呢？比丘们，在此教法中，比丘前进时、返回时，是正知于所作的人……乃至……说话时、沉默时，也是正知于所作的人。比丘们，比丘便是如此正知的。比丘们，比丘应当具念、正知地等待命终时刻的到来。这是我对你们的教导。

‘‘Kathañca , bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti…pe… bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

74“比丘们，如果这位比丘，这样具念、正知、不放逸、精勤、意志坚定地安住，当他生起不苦不乐受时，他这样了知：‘我这不苦不乐受生起了。而它是依赖条件的，不是没有条件的。依赖什么条件呢？就是依赖这个身体。然而，这个身体是无常的、被造作的、依缘而生的。依赖这个无常、被造作、依缘而生的身体而生起的不苦不乐受，又怎会是恒常的呢！’ 他便安住于观察身体与不苦不乐受的无常性，安住于观察其衰灭，安住于观察其消褪，安住于观察其息灭，安住于观察其舍离。当他这样安住于观察身体与不苦不乐受的无常性……观察其舍离时，对于身体与不苦不乐受的无明随眠，就被他断除了。”

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṃ pajānāti – ‘uppannā kho myāyaṃ adukkhamasukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti! So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato…pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.

75“比丘们，如果这位如此具念……而住的比丘，生起了苦受……乃至……生起了不苦不乐受。他如此了知：‘我生起了这不苦不乐受；而这受，是依于缘，非不依于缘。依于什么缘呢？就是依于这触……乃至……’他完全了知：‘在身体破裂、生命终结之后，所有不再被期待、执取的感受，就在这里，将归于清凉平息。’”

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa…pe… viharato uppajjati dukkhā vedanā…pe… uppajjati adukkhamasukhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ adukkhamasukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva phassaṃ paṭicca…pe… kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti’’.

76“比丘们，就像依靠油、依靠灯芯，油灯才会燃烧，当那油与灯芯耗尽，没有新的给养，它就会熄灭；同样地，比丘们，比丘在感受以身体为边际的感受时，他了知：‘我在感受着以身体为边际的感受’。在感受以生命为边际的感受时，他了知：‘我在感受着以生命为边际的感受’。他了知：‘在身体崩坏后，生命竭尽时，就在这里，一切未被欢喜领受的感受，都将归于清凉。’” 第七经。

‘‘Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī’’ti. Sattamaṃ.

779. 无常经

9. Aniccasuttaṃ

257“比丘们，有这三种感受，它们是无常的、造作的、缘起的、属于灭尽的法、属于坏灭的法、属于褪去的法、属于止息的法。哪三种呢？乐受、苦受、不苦不乐受。比丘们，就是这三种感受，它们是无常的、造作的、缘起的、属于灭尽的法、属于坏灭的法、属于褪去的法、属于止息的法。” 第九经。

‘‘Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti. Navamaṃ.

7910. 触为根本经

10. Phassamūlakasuttaṃ

258“比丘们，有这三种感受，它们从触而生，以触为根本，以触为来源，以触为条件。哪三种呢？乐受、苦受、不苦不乐受。比丘们，依靠着会带来乐受的触，乐受就生起。随着那个会带来乐受的触的止息，那由此而生、因会带来乐受的触而起的乐受，它就灭了，它就平息了。比丘们，依靠着会带来苦受的触，苦受就生起。随着那个会带来苦受的触的止息，那由此而生、因会带来苦受的触而起的苦受，它就灭了，它就平息了。比丘们，依靠着会带来不苦不乐受的触，不苦不乐受就生起。随着那个会带来不苦不乐受的触的止息，那由此而生、因会带来不苦不乐受的触而起的不苦不乐受，它就灭了，它就平息了。比丘们，就像两根木棒摩擦、会合在一起，产生了热量，生出了火。当那两根木棒被分开、被丢开时，那随之而生的热量，它就灭了，它就平息了。同样地，比丘们，这三种感受，是从触而生，以触为根本，以触为来源，以触为条件。依靠着相应的触，相应的感受就生起。随着相应的触的止息，相应的感受就灭去。” 第十经。

‘‘Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā. Tasseva sukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati. Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhā vedanā. Tasseva dukkhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati. Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati. Seyyathāpi , bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati. Tesaṃyeva kaṭṭhānaṃ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati. Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Tajjaṃ phassaṃ paṭicca tajjā vedanā uppajjanti. Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī’’ti. Dasamaṃ.

81以下是它的总摄偈：

Tassuddānaṃ –

82有偈品第一

Sagāthāvaggo paṭhamo .

83其摄颂：

Tassuddānaṃ –

84定、乐，经由舍断，深渊，以及经由应见；

Samādhi sukhaṃ pahānena, pātālaṃ daṭṭhabbena ca;

85经由箭，以及诸病，无常，以及以触为根本。

Sallena ceva gelaññā, anicca phassamūlakāti.

862. 独处品

2. Rahogatavaggo

872. 独坐品

2. Rahogatavaggo

881. 独处经

1. Rahogatasuttaṃ

259那时，有位比丘来到世尊那里，到了之后，向世尊礼敬，然后坐在一边。坐在一边后，那位比丘对世尊这样说：“大德，在这里，当我独自静处时，心里生起了这样的想法：‘世尊说过三种受：乐受、苦受、不苦不乐受——这是世尊所说的三种受。但世尊又说过：“凡有所感受，都在苦中。”世尊是依据什么而说“凡有所感受，都在苦中”的呢？’”

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā. Vuttaṃ kho panetaṃ bhagavatā – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti. Kiṃ nu kho etaṃ bhagavatā sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’’’nti?

90“很好，很好，比丘！比丘，这三种受，是我所说的：乐受、苦受、不苦不乐受——这三种受是我所说的。但比丘，我也说过：‘凡有所感受，都在苦中。’比丘，那句话，我是针对诸行无常这一点而说的：‘凡有所感受，都在苦中。’比丘，那句话，我是针对诸行是灭尽法……是衰败法……是离贪法……是灭法……是变易法，针对这些而说的：‘凡有所感受，都在苦中。’再者，比丘，我还次第讲解了诸行的止息。进入初禅的人，语言止息了。进入第二禅的人，寻和伺止息了。进入第三禅的人，喜止息了。进入第四禅的人，呼吸止息了。进入空无边处的人，色想止息了。进入识无边处的人，空无边处想止息了。进入无所有处的人，识无边处想止息了。进入非想非非想处的人，无所有处想止息了。进入想受灭定的人，想和受止息了。漏尽的比丘，贪止息了，嗔止息了，痴止息了。还有，比丘，我还次第讲解了诸行的平静。进入初禅的人，语言归于平静。进入第二禅的人，寻和伺归于平静……进入想受灭定的人，想和受归于平静。漏尽的比丘，贪归于平静，嗔归于平静，痴归于平静。比丘，有这六种轻安。进入初禅的人，语言得到轻安。进入第二禅的人，寻和伺得到轻安。进入第三禅的人，喜得到轻安。进入第四禅的人，呼吸得到轻安。进入想受灭定的人，想和受得到轻安。漏尽的比丘，贪得到轻安，嗔得到轻安，痴得到轻安。’第一。

‘‘Sādhu sādhu, bhikkhu! Tisso imā, bhikkhu, vedanā vuttā mayā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā mayā. Vuttaṃ kho panetaṃ, bhikkhu, mayā – ‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmi’nti. Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃyeva aniccataṃ sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti . Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃyeva khayadhammataṃ…pe… vayadhammataṃ…pe… virāgadhammataṃ …pe… nirodhadhammataṃ…pe… vipariṇāmadhammataṃ sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti. Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti. Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vūpasantā honti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhu, passaddhiyo. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti . Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Paṭhamaṃ.

912. 第一虚空经

2. Paṭhamaākāsasuttaṃ

260“比丘们，就像在虚空中，有各种各样的风吹起：从东方吹来的风，从西方吹来的风，从北方吹来的风，从南方吹来的风，带尘的风，不带尘的风，冷风，热风，微风，还有狂风。同样地，比丘们，就在这个身体里，有各种各样的受生起：乐受生起，苦受生起，不苦不乐受也生起。”

‘‘Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī’’ti.

93就像在虚空之中，众多不同的风阵阵吹起；

‘‘Yathāpi vātā ākāse, vāyanti vividhā puthū;

94有东风与西风，还有北风与南风。

Puratthimā pacchimā cāpi, uttarā atha dakkhiṇā.

95有偈品

1. Sagāthāvaggo

96有些风,带着尘土,有些却无尘清净;也有时冷时热的风,

‘‘Sarajā arajā capi, sītā uṇhā ca ekadā;

97有强劲的风,有微弱的风,种类多样的风在空中吹拂。

Adhimattā parittā ca, puthū vāyanti mālutā.

98同样,就在这个身体当中,也会有种种感受生起;

‘‘Tathevimasmiṃ kāyasmiṃ, samuppajjanti vedanā;

99乐受生起、苦受生起,以及那不苦不乐受的生起。

Sukhadukkhasamuppatti, adukkhamasukhā ca yā.

100当一位比丘精勤，不会丢掉正知，

‘‘Yato ca bhikkhu ātāpī, sampajaññaṃ na riñcati;

101那时，这位智者便能遍知所有的受。

Tato so vedanā sabbā, parijānāti paṇḍito.

102他彻底了知感受，在现世中已无烦恼；身体瓦解后，安住于法，这通达者不可计量。第二经终。

‘‘So vedanā pariññāya, diṭṭhe dhamme anāsavo;

103“比丘们，就像虚空中吹着各种各样的风，东方吹来的风……乃至吹着猛烈的风。同样地，比丘们，在这个身体中生起各种各样的感受：乐受生起，苦受生起，不苦不乐受生起。”第三经终。

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. dutiyaṃ;

1043. 第二虚空经

3. Dutiyaākāsasuttaṃ

261“比丘们，就像有一处客舍。人们从东方来到这里入住，从西方来到这里入住，从北方来到这里入住，从南方来到这里入住。刹帝利也来到这里入住，婆罗门也来到这里入住，吠舍也来到这里入住，首陀罗也来到这里入住。同样地，比丘们，在这个身体中生起各种各样的感受。有乐受生起，有苦受生起，有不苦不乐受生起。有伴随着物质享受的乐受生起，有伴随着物质享受的苦受生起，有伴随着物质享受的不苦不乐受生起。也有不伴随着物质享受的乐受生起，有不伴随着物质享受的苦受生起，有不伴随着物质享受的不苦不乐受生起。”第四经终。

‘‘Seyyathāpi , bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti…pe… adhimattāpi vātā vāyanti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī’’ti. Tatiyaṃ.

1064. 屋经

4. Agārasuttaṃ

262那时，阿难尊者去拜见世尊，到了之后，在一旁坐下。阿难尊者对世尊这样说：“大德，什么是受？什么是受的集起？什么是受的灭尽？什么是通往受灭尽的行道？受的满足是什么？受的过患是什么？从受中出离是什么？”“阿难，有三种受——乐受、苦受、不苦不乐受——这些称为受。缘于触集而有受的集起；触灭则受灭。这条八支圣道就是通往受灭尽的行道，即正见……正定。依于受而生起的快乐喜悦，这是受的满足。受是无常、苦、变易法，这是受的过患。调伏对受的欲贪、断除对受的欲贪，这是从受中出离。再者，阿难，我也讲说了次第的诸行灭尽。进入初禅者，言语灭尽……进入想受灭尽定者，想与受灭尽。漏尽比丘的贪灭尽，嗔灭尽，痴灭尽。再者，阿难，我也讲说了次第的诸行平息。进入初禅者，言语平息……进入想受灭尽定者，想与受平息。漏尽比丘的贪平息，嗔平息，痴平息。再者，阿难，我也讲说了次第的诸行安歇。进入初禅者，言语安歇……进入空无边处定者，色想安歇。进入识无边处定者，空无边处想安歇。进入无所有处定者，识无边处想安歇。进入非想非非想处定者，无所有处想安歇。进入想受灭尽定者，想与受安歇。漏尽比丘的贪安歇，嗔安歇，痴安歇。”第五经终。

‘‘Seyyathāpi, bhikkhave, āgantukāgāraṃ. Tattha puratthimāyapi disāya āgantvā vāsaṃ kappenti, pacchimāyapi disāya āgantvā vāsaṃ kappenti, uttarāyapi disāya āgantvā vāsaṃ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṃ kappenti. Khattiyāpi āgantvā vāsaṃ kappenti, brāhmaṇāpi āgantvā vāsaṃ kappenti, vessāpi āgantvā vāsaṃ kappenti, suddāpi āgantvā vāsaṃ kappenti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati. Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati. Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī’’ti. Catutthaṃ.

1085. 第一阿难经

5. Paṭhamaānandasuttaṃ

263那时，阿难尊者来到世尊那里；到了之后，向世尊行礼，然后坐在一边。坐定之后，阿难尊者把优陀夷尊者与般遮康葛工匠之间所发生的全部对话都告诉了世尊。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

1106. 第二阿难经

6. Dutiyaānandasuttaṃ

264那时，具寿阿难前往世尊处；抵达后，在一旁坐下。在一旁坐下的具寿阿难对世尊如此说：「尊者，什么是受？什么是受集？什么是受灭？什么是导向受灭的道？受的味是什么？患是什么？出离是什么？」「阿难，有这三种受——乐受、苦受、不苦不乐受——阿难，这些被称为受。以触集而有受集；以触灭而有受灭。此八支圣道是导向受灭的道，即是：正见……乃至……正定。缘于受而生起的乐与喜悦，这是受的味。受是无常的、苦的、变易法，这是受的患。对受调伏欲贪、舍断欲贪，这是受的出离。那时，阿难，我已说诸行的次第灭。证得初禅那者，语已灭……乃至……证得想受灭者，想与受已灭。漏尽的比丘，贪已灭、嗔已灭、痴已灭。那时，阿难，我已说诸行的次第止息。证得初禅那者，语已止息……乃至……证得想受灭者，想与受已止息。漏尽的比丘，贪已止息、嗔已止息、痴已止息。那时，阿难，我已说诸行的次第轻安。证得初禅那者，语已轻安……乃至……证得虚空无边处者，色想已轻安。证得识无边处者，虚空无边处想已轻安。证得无所有处者，识无边处想已轻安。证得非想非非想处者，无所有处想已轻安。证得想受灭者，想与受已轻安。漏尽的比丘，贪已轻安、嗔已轻安、痴已轻安。」第五经。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi , ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇanti? Tisso imā, ānanda, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, ānanda, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ paṭippassaddhi akkhātā. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti…pe… ākāsānañcāyatanaṃ samāpannassa rūpasaññā paṭippassaddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā paṭippassaddhā hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā paṭippassaddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā paṭippassaddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Pañcamaṃ.

1127. 第一众多经

7. Paṭhamasambahulasuttaṃ

265那时，众多比丘来到世尊那里。到了之后……坐在一边。那些比丘对世尊这样说：“大德，到底什么是受？什么是受的集起？什么是导向受的集起的行道？什么是受的灭？什么是导向受的灭的行道？什么是受的味？什么是患？什么是离？” “比丘们，有这三种受——乐受、苦受、不苦不乐受。比丘们，这些就称为受。以触的集起而有受的集起。爱是导向受的集起的行道。以触的灭……对于受的欲贪的调伏、欲贪的断除，这就是受的离。” 第六经。

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. Phassanirodhā…pe… yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇa’’nti. Chaṭṭhaṃ.

114“再者，比丘们，我宣说了诸行的次第灭。进入初禅的人，言语灭除了……乃至一个漏尽的比丘，贪灭除了，瞋灭除了，痴灭除了。再者，比丘们，我宣说了诸行的次第寂止。进入初禅的人，言语寂止了……乃至一个漏尽的比丘，贪寂止了，瞋寂止了，痴寂止了。比丘们，有这样六种轻安：进入初禅的人，言语得到轻安；进入第二禅的人，寻与伺得到轻安；进入第三禅的人，喜得到轻安；进入第四禅的人，入出息得到轻安；进入想受灭定的人，想与受得到轻安；漏尽的比丘，贪得到轻安，瞋得到轻安，痴得到轻安。” 第七经。

‘‘Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti…pe… khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti…pe… khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhave, passaddhiyo. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Sattamaṃ.

1158. 第二众多经

8. Dutiyasambahulasuttaṃ

266那时，一群比丘来拜访世尊；到了之后，向世尊行礼，然后坐在一边。坐定之后，那些比丘对世尊这样说：“大德，什么是感受？什么是感受的集？什么是感受的灭？什么是通往感受灭的道路？什么是感受的乐味？什么是感受的过患？什么是感受的出离？”世尊说：“比丘们，有三种感受——乐受、苦受、不苦不乐受。比丘们，这些就叫作感受。以触的集起而有感受的集；以触的灭而有感受的灭。这条八圣道就是通往感受灭的道路，也就是正见……乃至正定。以感受为缘而生起的快乐、喜悦，这是感受的乐味。感受是无常的、苦的、变易之法，这是感受的过患。对感受调伏欲贪、断除欲贪，这是感受的出离。”

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.

1179. 五支经

9. Pañcakaṅgasuttaṃ

267那时，般遮康葛工匠来拜访优陀夷尊者；到了之后，向优陀夷尊者行礼，然后坐在一边。坐定之后，般遮康葛工匠对优陀夷尊者这样说：“优陀夷尊者，世尊说过多少种感受呢？”优陀夷尊者回答：“工匠，世尊说过三种感受——乐受、苦受、不苦不乐受。工匠，这就是世尊说过的三种感受。”听了这话，般遮康葛工匠对优陀夷尊者说：“优陀夷尊者，世尊并没有说过三种感受。世尊说过两种感受——乐受和苦受。尊者，那种不苦不乐受，在那种寂静中，它被世尊称为殊妙的乐。”优陀夷尊者第二次对般遮康葛工匠说：“工匠，世尊并没有说过两种感受。世尊说过三种感受——乐受、苦受、不苦不乐受。这就是世尊说过的三种感受。”般遮康葛工匠第二次对优陀夷尊者说：“优陀夷尊者，世尊并没有说过三种感受。世尊说过两种感受——乐受和苦受。尊者，那种不苦不乐受，在那种寂静中，它被世尊称为殊妙的乐。”优陀夷尊者第三次对般遮康葛工匠说：“工匠，世尊并没有说过两种感受。世尊说过三种感受——乐受、苦受、不苦不乐受。这就是世尊说过的三种感受。”般遮康葛工匠第三次对优陀夷尊者说：“优陀夷尊者，世尊并没有说过三种感受。世尊说过两种感受——乐受和苦受。尊者，那种不苦不乐受，在那种寂静中，它被世尊称为殊妙的乐。”优陀夷尊者无法令般遮康葛工匠信服，般遮康葛工匠也无法令优陀夷尊者信服。阿难尊者听见了优陀夷尊者与般遮康葛工匠之间的这番对话。

Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘kati nu kho, bhante udāyi, vedanā vuttā bhagavatā’’ti? ‘‘Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā’’ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā’’ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Neva sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ, na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ.

119那时，具寿阿难前往世尊处；抵达后，礼敬世尊，在一旁坐下。对在一旁坐下的具寿阿难，世尊如此说：「阿难，什么是受？什么是受集？什么是受灭？什么是导向受灭的道？受的味是什么？患是什么？出离是什么？」「尊者，我们的法以世尊为根本，以世尊为引导，以世尊为依归。尊者，善哉！愿世尊阐明此所说之义。诸比丘听闻世尊所说后，将忆持。」「那么，阿难，你听！你要善作意！我将说。」「是的，尊者。」具寿阿难回答世尊。世尊如此说：「阿难，有这三种受——乐受、苦受、不苦不乐受——阿难，这些被称为受……乃至……以触集……乃至……漏尽的比丘，贪已轻安、嗔已轻安、痴已轻安。」第六经。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho , katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavannettikā bhagavampaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, ānanda, suṇohi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – ‘‘tisso imā, ānanda, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, ānanda, vedanā…pe… phassasamudayā…pe… khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Chaṭṭhaṃ.

120“阿难，般遮康葛工匠有他不赞同优陀夷比丘的一种理趣，那是成立的；而优陀夷比丘也有他不赞同般遮康葛工匠的一种理趣，那也是成立的。阿难，我通过理趣说过两种感受，也通过理趣说过三种感受；通过理趣说过五种感受，也通过理趣说过六种感受；通过理趣说过十八种感受，也通过理趣说过三十六种感受；通过理趣说过一百零八种感受。阿难，法就是由我这样以不同理趣来宣说的。阿难，对于这样以不同理趣宣说的法，如果有人不互相认可彼此的善说、善语，不随喜、不赞同，那么可以预期，他们将会陷入争吵、斗争、口角，彼此以口舌之刺互相伤害而度日。阿难，对于这样以不同理趣宣说的法，如果有人互相认可彼此的善说、善语，随喜、赞同，那么可以预期，他们将会和合、欢喜、没有争执，如水乳交融，彼此以爱眼相看而度日。”

‘‘Santameva, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi; santañca panānanda, pariyāyaṃ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi. Dvepi mayā, ānanda, vedanā vuttā pariyāyena. Tissopi mayā vedanā vuttā pariyāyena. Pañcapi mayā vedanā vuttā pariyāyena. Chapi mayā vedanā vuttā pariyāyena. Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. Chattiṃsāpi mayā vedanā vuttā pariyāyena. Aṭṭhasatampi mayā vedanā vuttā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti . Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantī’’ti.

121阿难，有这五种欲。哪五种呢？眼睛所能识别的、让人喜爱、悦意、中意、引发贪着的色……耳朵所能识别的、让人喜爱、悦意、中意、引发贪着的声……鼻子所能识别的、让人喜爱、悦意、中意、引发贪着的香……舌头所能识别的、让人喜爱、悦意、中意、引发贪着的味……身体所能识别的、让人喜爱、悦意、中意、引发贪着的触。阿难，这就是五种欲。阿难，依靠这五种欲而生起的乐和喜悦，这就叫做欲乐。阿难，如果有人这么说：‘我们领受了这种最高的、最寂静的乐和喜悦。’——我不赞同他这么说。为什么呢？因为，阿难，还有比这种乐更殊胜、更微妙的另一种乐。

‘‘Pañcime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, ānanda, pañca kāmaguṇā . Yaṃ kho, ānanda , ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – idaṃ vuccati kāmasukhaṃ. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

122阿难，什么是比那种乐更殊胜、更微妙的乐呢？阿难，这里，比丘完全超越空无边处，心想‘识是无限的’，成就并安住于识无边处。阿难，这就是比那种乐更殊胜、更微妙的乐。阿难，如果有人这样说：‘他们体验的是最极致、最寂静的乐与喜悦。’对此，我是不予认同的。为什么呢？阿难，因为还有比那种乐更殊胜、更微妙的乐。

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma, ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

123阿难，什么是比那种乐更殊胜、更微妙的乐呢？阿难，这里，比丘完全超越识无边处，心想‘什么都没有’，成就并安住于无所有处。阿难，这就是比那种乐更殊胜、更微妙的乐。阿难，如果有人这样说：‘他们体验的是最极致、最寂静的乐与喜悦。’对此，我是不予认同的。为什么呢？阿难，因为还有比那种乐更殊胜、更微妙的乐。

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca . Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

124阿难，什么是比那种乐更殊胜、更微妙的乐呢？阿难，这里，比丘完全超越非想非非想处，成就并安住于想受灭。阿难，这就是比那种乐更殊胜、更微妙的乐。

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

125阿难，比这种乐更殊胜、更微妙的是哪一种乐呢？阿难，这里有一位比丘，他确实远离了欲，远离了不善法，有寻、有伺，由远离而生起喜与乐，进入了初禅并安住其中。阿难，这就是比那种乐更殊胜、更微妙的另一种乐。阿难，如果有人这么说：‘我们领受了这种最高的、最寂静的乐和喜悦。’——我不赞同他这么说。为什么呢？因为，阿难，还有比这种乐更殊胜、更微妙的另一种乐。

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

126阿难，什么是比那种乐更殊胜、更微妙的乐呢？阿难，这里，比丘完全超越无所有处，成就并安住于非想非非想处。阿难，这就是比那种乐更殊胜、更微妙的乐。阿难，如果有人这样说：‘他们体验的是最极致、最寂静的乐与喜悦。’对此，我是不予认同的。为什么呢？阿难，因为还有比那种乐更殊胜、更微妙的乐。

‘‘Katamañcānanda , etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda , etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

127阿难，比这种乐更殊胜、更微妙的是哪一种乐呢？阿难，这里有一位比丘，他平息了寻与伺，内心清净，心念专一，没有寻、没有伺，由定而生起喜与乐，进入了二禅并安住其中。阿难，这就是比那种乐更殊胜、更微妙的另一种乐。阿难，如果有人这么说：‘我们领受了这种最高的、最寂静的乐和喜悦。’——我不赞同他这么说。为什么呢？因为，阿难，还有比这种乐更殊胜、更微妙的另一种乐。

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

128阿难，比这种乐更殊胜、更微妙的是哪一种乐呢？阿难，这里有一位比丘，由于远离了喜，他住于舍心，有念、有正知，以身领受着乐，这正是圣者们所称叹的‘舍、念、乐住’，他进入了三禅并安住其中。阿难，这就是比那种乐更殊胜、更微妙的另一种乐。阿难，如果有人这么说：‘我们领受了这种最高的、最寂静的乐和喜悦。’——我不赞同他这么说。为什么呢？因为，阿难，还有比这种乐更殊胜、更微妙的另一种乐。

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, 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. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

129阿难，比这种乐更殊胜、更微妙的是哪一种乐呢？阿难，这里有一位比丘，他完全超越了种种色想，息灭了对碍触的想，不再作意于种种差别的想，进入了‘虚空是无限的’——空无边处地并安住其中。阿难，这就是比那种乐更殊胜、更微妙的另一种乐。阿难，如果有人这么说：‘我们领受了这种最高的、最寂静的乐和喜悦。’——我不赞同他这么说。为什么呢？因为，阿难，还有比这种乐更殊胜、更微妙的另一种乐。

‘‘Katamañcānanda , etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

130阿难，比这种乐更殊胜、更微妙的是哪一种乐呢？阿难，这里有一位比丘，他舍断了乐，也舍断了苦，先前的喜与忧早已息灭，不苦不乐，舍念清净，进入了四禅并安住其中。阿难，这就是比那种乐更殊胜、更微妙的另一种乐。阿难，如果有人这么说：‘我们领受了这种最高的、最寂静的乐和喜悦。’——我不赞同他这么说。为什么呢？因为，阿难，还有比这种乐更殊胜、更微妙的另一种乐。

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda , bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi . Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

131阿难，这是有可能的，外道游行者们会这样说：‘沙门乔达摩提到了想受灭，他把这个也安立为乐。这是怎么回事，这怎么说呢？’阿难，当外道游行者们这么说时，应当这样回答他们：‘朋友，世尊并不是仅依乐受而安立乐。朋友，无论在何处、以何种方式获得了乐，如来就将那个、以那种方式安立为乐。’” 第九经。

‘‘Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso , bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti. Yattha yattha, āvuso, sukhaṃ upalabbhati, yahiṃ yahiṃ , taṃ taṃ tathāgato sukhasmiṃ paññapetī’’’ti. Navamaṃ.

13210. 比丘经

10. Bhikkhusuttaṃ

268比丘们，我以教说方式讲过二受，我也以教说方式讲过三受，我也以教说方式讲过五受，我也以教说方式讲过六受，我也以教说方式讲过十八受，我也以教说方式讲过三十六受，我也以教说方式讲过一百零八受。比丘们，法就是这样被我用教说方式开示的。比丘们，在我用教说方式开示的法上，如果有人对于他人善说、善解的法，不认可、不同意、不随喜，那么，可以预期他们将会陷入争吵、陷入斗争、陷入诤论，彼此用口舌之剑互相刺击而住。比丘们，法就是这样被我用教说方式开示的。比丘们，在我用教说方式开示的法上，如果有人对于他人善说、善解的法，认可、同意、随喜，那么，可以预期他们将会和合、欢喜、无诤，如水乳交融，彼此以慈爱的目光相看待而住。

‘‘Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṃsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena. Evaṃ pariyāyadesito, bhikkhave, mayā dhammo. Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti. Evaṃ pariyāyadesito, bhikkhave, mayā dhammo. Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantīti.

134“比丘们，有这五种欲……比丘们，有可能其他外道的遍行者会这样说：‘沙门乔达摩讲‘想受灭’，却把它说成是乐，这到底是怎么回事？这又怎么解释？’比丘们，如果其他外道的遍行者这样说，你们应当这样回答：‘朋友，世尊并不是只针对乐受才把它说成乐；朋友，无论在何处以何种方式体验到乐，如来就把那体验的地方说成是乐。’” 第十经。

‘‘Pañcime, bhikkhave, kāmaguṇā…pe… ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti. Yattha yattha, āvuso, sukhaṃ upalabbhati yahiṃ yahiṃ , taṃ taṃ tathāgato sukhasmiṃ paññapetī’’ti. Dasamaṃ.

135其摄颂：

Tassuddānaṃ –

136独处品第二

Rahogatavaggo dutiyo.

137其摄颂——

Tassuddānaṃ –

138“独处、两个虚空、在家，两个阿难；”

Rahogataṃ dve ākāsaṃ, agāraṃ dve ca ānandā;

139“多个、又两个说，还有五支轮和比丘。”

Sambahulā duve vuttā, pañcakaṅgo ca bhikkhunāti.

140第三一百零八种解说品

3. Aṭṭhasatapariyāyavaggo

1411. 西瓦咖经

1. Sīvakasuttaṃ

269有一次，世尊住在王舍城竹林喂松鼠处。那时，游行者茉莉亚·西瓦卡去世尊那里。到了之后，和世尊互相问候。温馨友善的交谈过后，他在一旁坐下。在一旁坐下的游行者茉莉亚·西瓦卡对世尊这样说：“乔达摩大师，有一些沙门婆罗门有这样的论点和见解：‘这个人所感受的任何乐、苦或不苦不乐，全都是因为过去所作业的缘故。’乔达摩大师，对此您怎么说呢？”

Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘‘santi, bho gotama, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Idha bhavaṃ gotamo kimāhā’’ti?

143希瓦卡，有些感受是由胆汁引生而生起的。希瓦卡，自己也应知道，有些感受是由胆汁引生而生起的；世人也都公认，有些感受是由胆汁引生而生起的。希瓦卡，那些有着‘一个人不论体验到什么乐、苦或不苦不乐受，所有那一切都是由于过去所造之业’这样说法、这样见解的沙门和婆罗门，他们既与自己亲知的事实相违背，也与世间公认的事实相违背。因此，我说那些沙门和婆罗门是错误的。

‘‘Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṃ, sīvaka, veditabbaṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṃ, sīvaka, saccasammataṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti. Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

144希瓦卡，有些感受是由痰引生而生起的……是由风引生而生起的……是三种体液和合引生而生起的……是由季节变化引生而生起的……是由环境适应不当引生而生起的……是由外伤引生而生起的……是由业果引生而生起的。希瓦卡，自己也应知道，有些感受是由业果引生而生起的；世人也都公认，有些感受是由业果引生而生起的。希瓦卡，那些有着‘一个人不论体验到什么乐、苦或不苦不乐受，所有那一切都是由于过去所造之业’这样说法、这样见解的沙门和婆罗门，他们既与自己亲知的事实相违背，也与世间公认的事实相违背。因此，我说那些沙门和婆罗门是错误的。这么说时，游方行者摩利希瓦卡对世尊这样说：‘太殊胜了，乔达摩大师！太殊胜了，乔达摩大师！……请乔达摩大师接受我为在家弟子，从今日起，尽此一生，归依为依怙。’

‘‘Semhasamuṭṭhānānipi kho, sīvaka…pe… vātasamuṭṭhānānipi kho, sīvaka…pe… sannipātikānipi kho, sīvaka…pe… utupariṇāmajānipi kho, sīvaka…pe… visamaparihārajānipi kho, sīvaka…pe… opakkamikānipi kho, sīvaka…pe… kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṃ, sīvaka, veditabbaṃ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṃ, sīvaka, saccasammataṃ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Yañca sāmaṃ ñātaṃ tañca atidhāvanti yañca loke saccasammataṃ tañca atidhāvanti. Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmīti. Evaṃ vutte, moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’’nti.

145胆汁、痰、和风，三种体液和合、季节变化，

‘‘Pittaṃ semhañca vāto ca, sannipātā utūni ca;

146环境适应不当、外伤，第八是业果。第一品。

Visamaṃ opakkamikaṃ, kammavipākena aṭṭhamī’’ti. paṭhamaṃ;

1472. 一百零八经

2. Aṭṭhasatasuttaṃ

270比丘们，我将为你们开示一百零八种法门的说法。你们仔细听。比丘们，什么是一百零八种法门的说法？比丘们，我曾以法门说过两种受；也曾以法门说过三种受；也曾以法门说过五种受；也曾以法门说过六种受；也曾以法门说过十八种受；也曾以法门说过三十六种受；也曾以法门说过一百零八种受。比丘们，什么是两种受？身的受和心的受——比丘们，这被称为两种受。比丘们，什么是三种受？乐受、苦受、不苦不乐受——比丘们，这被称为三种受。比丘们，什么是五种受？乐根、苦根、喜根、忧根、舍根——比丘们，这被称为五种受。比丘们，什么是六种受？眼触所生受……乃至……意触所生受——比丘们，这被称为六种受。比丘们，什么是十八种受？六种伴随喜悦的伺察、六种伴随忧愁的伺察、六种伴随舍心的伺察——比丘们，这被称为十八种受。比丘们，什么是三十六种受？六种系着在家的喜悦、六种系着出离的喜悦、六种系着在家的忧愁、六种系着出离的忧愁、六种系着在家的舍心、六种系着出离的舍心——比丘们，这被称为三十六种受。比丘们，什么是一百零八种受？过去的三十六种受、未来的三十六种受、现在的三十六种受——比丘们，这被称为一百零八种受。比丘们，这就是一百零八种法门的说法。第二品。

‘‘Aṭṭhasatapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo? Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena; tissopi mayā vedanā vuttā pariyāyena; pañcapi mayā vedanā vuttā pariyāyena; chapi mayā vedanā vuttā pariyāyena; aṭṭhārasāpi mayā vedanā vuttā pariyāyena; chattiṃsāpi mayā vedanā vuttā pariyāyena; aṭṭhasatampi mayā vedanā vuttā pariyāyena. ‘‘Katamā ca, bhikkhave, dve vedanā? Kāyikā ca cetasikā ca – imā vuccanti, bhikkhave, dve vedanā. Katamā ca, bhikkhave, tisso vedanā? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, tisso vedanā. Katamā ca, bhikkhave, pañca vedanā? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ – imā vuccanti, bhikkhave, pañca vedanā. Katamā ca, bhikkhave, cha vedanā? Cakkhusamphassajā vedanā…pe… manosamphassajā vedanā – imā vuccanti, bhikkhave, cha vedanā. Katamā ca, bhikkhave, aṭṭhārasa vedanā? Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā – imā vuccanti, bhikkhave, aṭṭhārasa vedanā. Katamā ca, bhikkhave, chattiṃsa vedanā? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā , cha nekkhammasitā upekkhā – imā vuccanti, bhikkhave, chattiṃsa vedanā. Katamañca, bhikkhave, aṭṭhasataṃ vedanā? Atītā chattiṃsa vedanā, anāgatā chattiṃsa vedanā, paccuppannā chattiṃsa vedanā – imā vuccanti, bhikkhave, aṭṭhasataṃ vedanā. Ayaṃ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo’’ti. Dutiyaṃ.

1493. 某比丘经

3. Aññatarabhikkhusuttaṃ

271那时，有一位比丘来到世尊那里，到了之后，顶礼世尊，坐在一边。坐在一边的那位比丘对世尊这样说：‘大德，什么是受？什么是受的集起？什么是通往受集起的道路？什么是受的灭？什么是通往受灭的道路？什么是受的乐味？什么是受的过患？什么是出离？’

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti?

151“比丘啊，有这三种受——乐受、苦受、不苦不乐受。比丘啊，这些就称为受。以触的集起而有受的集起；爱是导向受的集起的行道；以触的灭而有受的灭。导向受灭的行道，就是这八支圣道，也就是正见……正定。缘于受而生起的快乐、喜悦，这是受的味；受是无常、苦、变易法，这是受的患；对于受的欲贪的调伏、欲贪的断除，这是受的离。” 第三经。

‘‘Tisso imā, bhikkhu, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhu, vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. Phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo; yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo; yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇa’’nti. Tatiyaṃ.

1524. 前经

4. Pubbasuttaṃ

272“比丘们，在我正觉之前，还未完全觉悟，还是菩萨的时候，我心里这样想：‘到底什么是受？什么是受的集起？什么是导向受的集起的行道？什么是受的灭？什么是导向受的灭的行道？什么是受的味？什么是患？什么是离？’ 比丘们，那时我这样想：‘有这三种受——乐受、苦受、不苦不乐受。这些称为受。以触的集起而有受的集起。爱是导向受的集起的行道……对于受的欲贪的调伏、欲贪的断除，这就是受的离。’” 第四经。

‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘tisso imā vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā…pe… yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇa’’’nti. Catutthaṃ.

1545. 智经

5. Ñāṇasuttaṃ

273“比丘们，对于‘这是受’这个从前未曾听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光生起了。比丘们，对于‘这是受的集起’这个从前未曾听闻过的法，我的眼生起了……光生起了。比丘们，对于‘这是导向受的集起的行道’这个从前未曾听闻过的法，我的眼生起了……比丘们，对于‘这是受的灭’这个从前未曾听闻过的法，我的眼生起了……比丘们，对于‘这是导向受的灭的行道’这个从前未曾听闻过的法，我的眼生起了……比丘们，对于‘这是受的味’这个从前未曾听闻过的法……比丘们，对于‘这是受的患’这个从前未曾听闻过的法……比丘们，对于‘这就是离’这个从前未曾听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光生起了。” 第五经。

‘‘‘Imā vedanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Ayaṃ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Ayaṃ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… ‘ayaṃ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi …pe… ‘ayaṃ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… ‘ayaṃ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu…pe… ‘ayaṃ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu…pe… ‘idaṃ kho nissaraṇa’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti. Pañcamaṃ.

1566. 众多比丘经

6. Sambahulabhikkhusuttaṃ

274那时，一群比丘来拜访世尊……坐在一边之后，那些比丘对世尊这样说：“比丘们，什么是感受？什么是感受的集？什么是感受的灭？什么是通往感受灭的道路？什么是感受的乐味？什么是感受的过患？什么是感受的出离？”他们禀告：“大德，对我们来说，法是以世尊为根本的……”世尊说：“比丘们，有三种感受——乐受、苦受、不苦不乐受。比丘们，这些就叫作感受……以触的集……（应如前一经那样详细解说。）第八经。

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavā etadavoca – ‘‘katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā…pe…’’ ‘‘tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, vedanā…pe… phassasamudayā…pe…. (Yathā purimasuttante, tathā vitthāretabbo.) Aṭṭhamaṃ.

1587. 第一沙门婆罗门经

7. Paṭhamasamaṇabrāhmaṇasuttaṃ

275“比丘们，有这三种受。哪三种？乐受、苦受、不苦不乐受。比丘们，凡是那些沙门或婆罗门，对于这三种受的集起、消逝、味、患、离，不如实了知……如实地了知……自己以证智证得、现证之后安住。” 第八经。

1608. 第二沙门婆罗门经

8. Dutiyasamaṇabrāhmaṇasuttaṃ

276比丘们,有这三种受。哪三种呢？乐受、苦受、不苦不乐受。比丘们,这就是三种受。

‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanāti.

1629. 第三沙门婆罗门经

9. Tatiyasamaṇabrāhmaṇasuttaṃ

277比丘们，任何沙门或婆罗门，如果不了解感受，不了解感受的集起，不了解感受的灭尽，不了解通往感受灭尽的行道……了解……他们亲自以胜智证得后，在当下就会安住其中。第九经。

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti…pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Navamaṃ.

16410. 纯一经

10. Suddhikasuttaṃ

278比丘们,有这三种受。哪三种呢？乐受、苦受、不苦不乐受。比丘们,对于乐受,贪的随眠应该被断除;对于苦受,厌恶的随眠应该被断除;对于不苦不乐受,无明的随眠应该被断除。比丘们,什么时候一位比丘对于乐受,贪的随眠被断除了;对于苦受,厌恶的随眠被断除了;对于不苦不乐受,无明的随眠被断除了,比丘们,他就被称为'没有随眠、正确洞见、斩断渴爱、解开了结缚、以正确破除慢而究竟苦边的比丘'。

‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṃ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.

16611. 无食经

11. Nirāmisasuttaṃ

279比丘们，有伴随着物质的喜悦，有脱离了物质的喜悦，有比脱离了物质更加脱离物质的喜悦；有伴随着物质的乐，有脱离了物质的乐，有比脱离了物质更加脱离物质的乐；有伴随着物质的舍心，有脱离了物质的舍心，有比脱离了物质更加脱离物质的舍心；有伴随着物质的解脱，有脱离了物质的解脱，有比脱离了物质更加脱离物质的解脱。比丘们，什么是伴随着物质的喜悦？比丘们，有这五种感官欲乐。哪五种？眼睛所识别的那些令人满意、可爱、称心、讨喜、与感官欲乐相关、能引发染着的色……身体所识别的那些令人满意、可爱、称心、讨喜、与感官欲乐相关、能引发染着的触。比丘们，这就是五种感官欲乐。比丘们，依靠这五种感官欲乐而生起的喜悦，这就叫做伴随着物质的喜悦。

‘‘Atthi , bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti; atthi sāmisaṃ sukhaṃ, atthi nirāmisaṃ sukhaṃ, atthi nirāmisā nirāmisataraṃ sukhaṃ; atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā; atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho. Katamā ca, bhikkhave, sāmisā pīti? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṃ vuccati, bhikkhave, sāmisā pīti.

168比丘们，什么是脱离了物质的喜悦？比丘们，在此，一位比丘因为远离了感官欲乐，远离了不善的善法，便进入并安住在有寻有伺、由远离而生起的喜与乐的初禅。当寻和伺平息下来，内心变得平静、心念专一，他便进入并安住在无寻无伺、由定而生起的喜与乐的第二禅。比丘们，这就叫做脱离了物质的喜悦。

‘‘Katamā ca, bhikkhave, nirāmisā pīti? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, nirāmisā pīti.

169比丘们，什么是比脱离了物质更加脱离物质的喜悦？比丘们，当一位烦恼已尽的比丘，观察他那从贪欲中解脱的心、观察那从嗔恨中解脱的心、观察那从愚痴中解脱的心时，所生起的喜悦，这就叫做比脱离了物质更加脱离物质的喜悦。

‘‘Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati pīti, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti.

170比丘们，什么是伴随着物质的乐？比丘们，有这五种感官欲乐。哪五种？眼睛所识别的那些令人满意、可爱、称心、讨喜、与感官欲乐相关、能引发染着的色……身体所识别的那些令人满意、可爱、称心、讨喜、与感官欲乐相关、能引发染着的触。比丘们，这就是五种感官欲乐。比丘们，依靠这五种感官欲乐而生起的乐和心的愉悦，这就叫做伴随着物质的乐。

‘‘Katamañca , bhikkhave, sāmisaṃ sukhaṃ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, sāmisaṃ sukhaṃ.

171比丘们，什么是无物质之乐呢？比丘们，这里，比丘远离感官欲乐、远离不善法，进入并安住于有寻有伺、由远离生起的喜乐之初禅；由于寻伺的平息，内心净信、心一境性，进入并安住于无寻无伺、由定生起的喜乐之二禅；由于离喜而安住于舍、正念正知，以身感受乐，并进入安住于圣者们所说的‘舍、具念、住于乐’的第三禅。比丘们，这就称为无物质之乐。

‘‘Katamañca , bhikkhave, nirāmisaṃ sukhaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, nirāmisaṃ sukhaṃ.

172比丘们，什么是无物质且更无物质之乐呢？比丘们，当一位漏尽的比丘观察自己的心已从贪欲中解脱、从嗔恚中解脱、从愚痴中解脱时，所生起的快乐与喜悦，这就称为无物质且更无物质之乐。

‘‘Katamañca, bhikkhave, nirāmisā nirāmisataraṃ sukhaṃ? Yaṃ kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato , mohā cittaṃ vimuttaṃ paccavekkhato uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, nirāmisā nirāmisataraṃ sukhaṃ.

173比丘们，什么是有物质之舍呢？比丘们，有这五种感官欲乐。哪五种？眼所能识知的、合意、可爱、可悦、令人喜爱、与欲相连、引发贪染的色……乃至身所能识知的、合意、可爱、可悦、令人喜爱、与欲相连、引发贪染的触。比丘们，依靠这五种感官欲乐而生起的舍，这就称为有物质之舍。

‘‘Katamā ca, bhikkhave, sāmisā upekkhā? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṃ vuccati, bhikkhave, sāmisā upekkhā.

174比丘们，什么是无物质之舍呢？比丘们，这里，比丘由于乐断、苦断，先前的喜与忧已灭，进入并安住于不苦不乐、舍念清净的第四禅。比丘们，这就称为无物质之舍。

‘‘Katamā ca, bhikkhave, nirāmisā upekkhā? Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, nirāmisā upekkhā.

175比丘们，什么是无物质且更无物质之舍呢？比丘们，当一位漏尽的比丘观察自己的心已从贪欲中解脱、从嗔恚中解脱、从愚痴中解脱时，所生起的舍，这就称为无物质且更无物质之舍。

‘‘Katamā ca, bhikkhave, nirāmisā nirāmisatarā upekkhā? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati upekkhā, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā upekkhā.

176比丘们，什么是有物质之解脱呢？与色相关的解脱，就是有物质之解脱。

‘‘Katamo ca, bhikkhave, sāmiso vimokkho? Rūpappaṭisaṃyutto vimokkho sāmiso vimokkho.

177比丘们，什么是无物质的解脱？与无色界相关的解脱，就是无物质的解脱。

‘‘Katamo ca, bhikkhave, nirāmiso vimokkho? Arūpappaṭisaṃyutto vimokkho nirāmiso vimokkho.

178比丘们，什么是比无物质更无物质的解脱？比丘们，一位漏尽的比丘，在省察自己的心已从贪中解脱、心已从嗔中解脱、心已从痴中解脱时，所生起的解脱，这就叫做比无物质更无物质的解脱。第十一经。

‘‘Katamo ca, bhikkhave, nirāmisā nirāmisataro vimokkho? Yo kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati vimokkho, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisataro vimokkho’’ti. Ekādasamaṃ.

179它的摄颂是：

Tassuddānaṃ –

180一百零八法门品第三

Aṭṭhasatapariyāyavaggo tatiyo.

181其摄颂──

Tassuddānaṃ –

182希瓦咖、一百零八、比丘，从前智，以及比丘尼；

Sīvakaaṭṭhasataṃ bhikkhu, pubbe ñāṇañca bhikkhunā;

183沙门婆罗门三则，清净，以及无物质。

Samaṇabrāhmaṇā tīṇi, suddhikañca nirāmisanti.

184受相应完

Vedanāsaṃyuttaṃ samattaṃ.