中部37经/爱尽小经(双大品[4])

如是我闻。一时，世尊住舍卫城东园鹿母讲堂。

当时，天帝释来到世尊处（天帝释解释：忉利天之主，姓释迦，名天帝释，又云帝释天）。来到后，向世尊礼敬，然后站在一旁。站在一旁的天帝释对世尊说："世尊，比丘以何等简要之法，能够灭尽爱欲而解脱，达到究竟（究竟解释：形容至高无上之境界。如佛示现至高无上之真理，即称为究竟法身；大般涅槃显示佛教之最终目的，即称为究竟涅槃），获得最上安稳，行最清净梵行（梵行解释：清净的修行，一般指修行八正道），至最究竟，为人天中最胜者？"

"天帝，在此，比丘听闻'一切法不应执着'。天帝，若比丘如是听闻'一切法不应执着'，他便能通达一切法；通达一切法后，能遍知一切法；遍知一切法后，无论感受何种感受——乐受、苦受或不苦不乐受，他都能住于观察其无常、离贪、灭尽、舍离。如此观察这些感受时，他不再执取世间任何事物。不执取则不恐惧，不恐惧则能各自证得涅槃，了知：'生已尽，梵行已立，所作已办，不受后有。'天帝，以此等简要之法，比丘能够灭尽爱欲而解脱，达到究竟，获得最上安稳，行最清净梵行，至最究竟，为人天中最胜者。"

这时，天帝释欢喜赞叹世尊所说，礼敬世尊，右绕后便消失不见。

那时，尊者大目犍连坐在离世尊不远处。大目犍连心想："这个夜叉(指天帝释)是否真正理解并随喜世尊的开示？我应该去查明这夜叉是否真正理解并随喜世尊的开示。"

于是大目犍连如同壮士伸展弯曲的手臂或弯曲伸展的手臂那样迅速，在东园鹿母讲堂消失，出现在忉利天。

当时天帝释正在一处白莲园中，被五百种天乐所环绕娱乐。天帝释远远看见大目犍连走来，便停止天乐，走向大目犍连说："来吧，尊者目犍连，欢迎！尊者目犍连，您很久没来这里了。请坐，这是为您准备的座位。"

大目犍连坐在准备好的座位上。天帝释则取了一个低座，坐在一旁。坐好后，大目犍连问天帝释："憍尸迦(天帝释的别名)，世尊是如何简要开示关于灭爱解脱的？请为我们说说，让我们也能听闻此法。"

天帝释回答："尊者目犍连，我有许多事务要处理，不仅是我自己的事务，还有忉利天诸天的事务。而且尊者，即使我们听得很清楚、记得很好、作意很仔细、忆持很牢固的事，也很快就会忘记。"

天帝释继续说："尊者目犍连，从前曾发生一场天神与阿修罗的大战（阿修罗解释：阿修罗为印度最古诸神之一，系属于战斗一类之鬼神，经常被视为恶神，而与帝释天（因陀罗神）争斗不休，以致出现了修罗场、修罗战等名词）。在那场战争中，天神获胜，阿修罗败退。我在那场战争胜利后，回来建造了一座名为'胜殿'的宫殿。胜殿有一百个尖塔，每个尖塔有七百个阁楼，每个阁楼有七位天女，每位天女有七位侍女。尊者目犍连，您想看看胜殿的庄严美好吗？"

大目犍连以沉默表示同意。

于是天帝释和毗沙门天王陪同大目犍连前往胜殿（毗沙门天解释：又云多闻天。四天王中毗沙门天之王也。在佛教中为护法之天神。兼施福之神性）。天帝释的侍女们远远看见大目犍连走来，都因羞愧和惭愧躲入各自的房间。就像新媳妇看见公公会感到羞愧和惭愧一样，天帝释的侍女们看见大目犍连也是如此。

然后天帝释和毗沙门天王带领大目犍连在胜殿内漫步游览，说道："尊者目犍连，请看这胜殿的庄严美好！请看那胜殿的庄严美好！"

大目犍连说："这确实显示了尊者憍尸迦的福报，就像人们看到什么美好的事物时会说：'这真像忉利天的景象啊！'同样，这也显示了尊者憍尸迦往昔所造的福德。"

这时，大目犍连心想："这夜叉太过放逸了，我应该使他警醒。"于是大目犍连运用神通力，用脚拇指震动、摇撼、震撼整座胜殿。

这时，天帝释、毗沙门天王和忉利天诸天都惊叹不已："真是奇妙啊！真是稀有啊！沙门的神通力竟如此强大（沙门解释：出家修行人），能用脚拇指震动天宫！"

大目犍连见到天帝释惊恐、毛骨悚然的样子，便说道："憍尸迦，世尊是如何简要开示关于灭爱解脱的？请为我们说说，让我们也能听闻此法。"

天帝释回答道："尊者目犍连，我来到世尊处，顶礼世尊后站在一旁，然后我问道：'世尊，比丘以何等简要之法，能够灭尽爱欲而解脱，达到究竟，获得最上安稳，行最清净梵行，至最究竟，为人天中最胜者？'"

"世尊对我说：'天帝，在此，比丘听闻一切法不应执着。天帝，若比丘如是听闻一切法不应执着，他便能通达一切法；通达一切法后，能遍知一切法；遍知一切法后，无论感受何种感受——乐受、苦受或不苦不乐受，他都能住于观察其无常、离贪、灭尽、舍离。如此观察这些感受时，他不再执取世间任何事物。不执取则不恐惧，不恐惧则能各自证得涅槃，了知：生已尽，梵行已立，所作已办，不受后有。天帝，以此等简要之法，比丘能够灭尽爱欲而解脱，达到究竟，获得最上安稳，行最清净梵行，至最究竟，为人天中最胜者。'尊者目犍连，这就是世尊对我简要开示的灭爱解脱法。"

然后，大目犍连随喜赞叹天帝释的话语后，如同壮士伸展弯曲的手臂或弯曲伸展的手臂那样迅速，在忉利天消失，又出现在东园鹿母讲堂。

在大目犍连离开不久，天帝释的侍女们问天帝释说："尊者，那位就是您的导师世尊吗？"

天帝释回答说："不是，那不是我的导师世尊。那是我的同修道友大目犍连尊者。"

侍女们说："尊者，您真是有福报啊！能有如此大神通、大威力的同修道友。那么，您的导师世尊一定更加殊胜啊！"

之后，大目犍连来到世尊处，顶礼后坐在一旁，问道："世尊，您记得不久前是否对某位具大威德的夜叉简要开示灭爱解脱法？"

世尊回答说："我记得，目犍连。天帝释来到我这里，顶礼后站在一旁，问我：'世尊，比丘以何等简要之法，能够灭尽爱欲而解脱，达到究竟，获得最上安稳，行最清净梵行，至最究竟，为人天中最胜者？'"

"目犍连，我对天帝释这样说：'天帝，在此，比丘听闻一切法不应执着。天帝，若比丘如是听闻一切法不应执着，他便能通达一切法；通达一切法后，能遍知一切法；遍知一切法后，无论感受何种感受——乐受、苦受或不苦不乐受，他都能住于观察其无常、离贪、灭尽、舍离。如此观察这些感受时，他不再执取世间任何事物。不执取则不恐惧，不恐惧则能各自证得涅槃，了知：生已尽，梵行已立，所作已办，不受后有。天帝，以此等简要之法，比丘能够灭尽爱欲而解脱，达到究竟，获得最上安稳，行最清净梵行，至最究竟，为人天中最胜者。'目犍连，这就是我对天帝释简要开示的灭爱解脱法。"

世尊说完此话。大目犍连欢喜赞叹世尊所说。

《爱尽小经》终

巴利语原版经文

MN.37/(7) Cūḷataṇhāsaṅkhayasuttaṃ

　　 390. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca– “kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?

　　 “Idha, devānaminda, bhikkhuno sutaṃ hoti– ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti– ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti; sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti; sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti– sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati. Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.

　　 Atha kho sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

　　 391. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi– “kiṃ nu kho so yakkho bhagavato bhāsitaṃ abhisamecca anumodi udāhu no; yaṃnūnāhaṃ taṃ yakkhaṃ jāneyyaṃ – yadi vā so yakkho bhagavato bhāsitaṃ abhisamecca anumodi yadi vā no”ti? Atha kho āyasmā mahāmoggallāno– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva– pubbārāme migāramātupāsāde antarahito devesu tāvatiṃsesu pāturahosi. Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti. Addasā kho sakko devānamindo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca– “ehi kho, mārisa moggallāna, svāgataṃ, mārisa moggallāna! Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyaṃ akāsi yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Sakkopi kho devānamindo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca– “yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.

　　 392. “Mayaṃ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā– appeva sakena karaṇīyena, api ca devānaṃyeva tāvatiṃsānaṃ karaṇīyena. Api ca, mārisa moggallāna, sussutaṃyeva hoti suggahitaṃ sumanasikataṃ sūpadhāritaṃ, yaṃ no khippameva antaradhāyati. Bhūtapubbaṃ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, mārisa moggallāna, saṅgāme devā jiniṃsu, asurā parājiniṃsu. So kho ahaṃ, mārisa moggallāna, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṃ nāma pāsādaṃ māpesiṃ. Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṃ niyyūhaṃ. Ekekasmiṃ niyyūhe satta satta kūṭāgārasatāni. Ekamekasmiṃ kūṭāgāre satta satta accharāyo Ekamekissā accharāya satta satta paricārikāyo. Iccheyyāsi no tvaṃ mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṃ daṭṭhun”ti? Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena.

　　 393. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṃsu. Addasaṃsu kho sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ; disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu. Seyyathāpi nāma suṇisā sasuraṃ disvā ottappati hirīyati, evameva sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti– “idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṃ; idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan”ti. “Sobhati idaṃ āyasmato kosiyassa, yathā taṃ pubbe katapuññassa. Manussāpi kiñcideva rāmaṇeyyakaṃ disvā evamāhaṃsu– ‘sobhati vata bho yathā devānaṃ tāvatiṃsānan’ti. Tayidaṃ āyasmato kosiyassa sobhati, yathā taṃ pubbe katapuññassā”ti. Atha kho āyasmato mahāmoggallānassa etadahosi – “atibāḷhaṃ kho ayaṃ yakkho pamatto viharati. Yaṃnūnāhaṃ imaṃ yakkhaṃ saṃvejeyyan”ti. Atha kho āyasmā mahāmoggallāno tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā vejayantaṃ pāsādaṃ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṃsā acchariyabbhutacittajātā ahesuṃ– “acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṃ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī”ti! Atha kho āyasmā mahāmoggallāno sakkaṃ devānamindaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā sakkaṃ devānamindaṃ etadavoca– “yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.

　　 394. “Idhāhaṃ mārisa moggallāna, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsiṃ. Ekamantaṃ ṭhito kho ahaṃ, mārisa moggallāna, bhagavantaṃ etadavocaṃ– ‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’”ti?

　　 “Evaṃ vutte, mārisa moggallāna, bhagavā maṃ etadavoca– ‘idha, devānaminda, bhikkhuno sutaṃ hoti– sabbe dhammā nālaṃ abhinivesāyā’ti. Evaṃ cetaṃ devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānanti. Evaṃ kho me, mārisa moggallāna, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsī”ti.

　　 Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṃ abhinanditvā anumoditvā– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva– devesu tāvatiṃsesu antarahito pubbārāme migāramātupāsāde pāturahosi. Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṃ devānamindaṃ etadavocuṃ– “eso nu te, mārisa, so bhagavā satthā”ti? “Na kho me, mārisa, so bhagavā satthā. Sabrahmacārī me eso āyasmā mahāmoggallāno”ti. “Lābhā te, mārisa, (suladdhaṃ te, mārisa) yassa te sabrahmacārī evaṃmahiddhiko evaṃmahānubhāvo! Aho nūna te so bhagavā satthā”ti.

　　 395. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca– “abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā”ti? “Abhijānāmahaṃ, moggallāna, idha sakko devānamindo yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, moggallāna, sakko devānamindo maṃ etadavoca– ‘kittāvatā nu kho, bhante bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.

　　 Evaṃ vutte ahaṃ, moggallāna, sakkaṃ devānamindaṃ etadavocaṃ “idha devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evaṃ cetaṃ devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānanti. Evaṃ kho ahaṃ, moggallāna, abhijānāmi sakkassa devānamindassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā”ti.

　　 Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandīti.

　　 Cūḷataṇhāsaṅkhayasuttaṃ niṭṭhitaṃ sattamaṃ.