增支部3集32经到34经

32. 阿难经

这时,尊者阿难来到世尊所在之处。来到后,向世尊致敬,然后坐在一旁。坐在一旁的尊者阿难对世尊说道:

"尊者,比丘是否可能获得这样的定力:在这个有识别能力的身体里没有我执、我所执和我慢的潜在倾向,对外在的一切相也没有我执、我所执和我慢的潜在倾向;并且能够达到心解脱、慧解脱,在其中没有我执、我所执和我慢的潜在倾向,并能安住于此心解脱、慧解脱中?"

"阿难,比丘确实可能获得这样的定力:在这个有识别能力的身体里没有我执、我所执和我慢的潜在倾向,对外在的一切相也没有我执、我所执和我慢的潜在倾向;并且能够达到心解脱、慧解脱,在其中没有我执、我所执和我慢的潜在倾向,并能安住于此心解脱、慧解脱中。"

"尊者,那么比丘如何才能获得这样的定力:在这个有识别能力的身体里没有我执、我所执和我慢的潜在倾向,对外在的一切相也没有我执、我所执和我慢的潜在倾向;并且能够达到心解脱、慧解脱,在其中没有我执、我所执和我慢的潜在倾向,并能安住于此心解脱、慧解脱中?"

"阿难,在这里,比丘应当这样思维:'这是寂静的,这是殊胜的,即是一切行的止息,一切依著的舍离,爱欲的灭尽,离欲,灭,涅槃。'阿难,这样比丘就能获得这样的定力:在这个有识别能力的身体里没有我执、我所执和我慢的潜在倾向,对外在的一切相也没有我执、我所执和我慢的潜在倾向;并且能够达到心解脱、慧解脱,在其中没有我执、我所执和我慢的潜在倾向,并能安住于此心解脱、慧解脱中。"

"阿难,关于这一点,我在《彼岸道》的富楼那迦问中说过:

'在世间中观察高低,对世间无任何动摇,

寂静、无烟、无忧、无望,我说他已度过生老。'"

第二经完。

33. 舍利弗经

这时,尊者舍利弗来到世尊所在之处。来到后,向世尊致敬,然后坐在一旁。世尊对坐在一旁的尊者舍利弗说道:"舍利弗,我可以简略地说法,也可以详细地说法,还可以简略详细地说法;但是能够理解的人很难得。"

"世尊,现在正是时候,善逝,现在正是时候,请世尊简略地说法,详细地说法,简略详细地说法。将会有能够理解法的人。"

"因此,舍利弗,你们应当这样学习:'在这个有识别能力的身体里将不会有我执、我所执和我慢的潜在倾向,对外在的一切相也不会有我执、我所执和我慢的潜在倾向;并且我们将达到心解脱、慧解脱,在其中没有我执、我所执和我慢的潜在倾向,并将安住于此心解脱、慧解脱中。'舍利弗,你们应当这样学习。"

"舍利弗,当比丘在这个有识别能力的身体里没有我执、我所执和我慢的潜在倾向,对外在的一切相也没有我执、我所执和我慢的潜在倾向;并且达到心解脱、慧解脱,在其中没有我执、我所执和我慢的潜在倾向,并安住于此心解脱、慧解脱中时,舍利弗,这被称为'比丘已经切断了渴爱,解开了结缚,通过正确地了知我慢而到达了苦的尽头'。舍利弗,关于这一点,我在《彼岸道》的优陀耶问中说过:

'断除欲想和两种忧,

消除昏沉,阻止恶作。

具足舍念的清净和以法为先导的思惟,

我说这是知的解脱,是无明的破除。'"

第三经完。

34. 因缘经

"比丘们,有三种因缘导致业的生起。是哪三种?贪欲是导致业生起的因缘,嗔恚是导致业生起的因缘,愚痴是导致业生起的因缘。"

"比丘们,由贪欲所造作的业,源于贪欲,以贪欲为因,由贪欲而生起,在他投生的地方成熟。在业成熟的地方,他会感受到那个业的果报,或在现世,或在来世,或在未来的某个时候。"

"比丘们,由嗔恚所造作的业,源于嗔恚,以嗔恚为因,由嗔恚而生起,在他投生的地方成熟。在业成熟的地方,他会感受到那个业的果报,或在现世,或在来世,或在未来的某个时候。"

"比丘们,由愚痴所造作的业,源于愚痴,以愚痴为因,由愚痴而生起,在他投生的地方成熟。在业成熟的地方,他会感受到那个业的果报,或在现世,或在来世,或在未来的某个时候。"

"比丘们,就像完整、未腐烂、未被风日损坏、有生命力、妥善保存的种子,被种在肥沃的土地上,若天降及时雨,比丘们,这些种子就会生长、发育、茁壮。同样地,比丘们,由贪欲所造作的业,源于贪欲,以贪欲为因,由贪欲而生起,在他投生的地方成熟。在业成熟的地方,他会感受到那个业的果报,或在现世,或在来世,或在未来的某个时候。"

"由嗔恚所造作的业...由愚痴所造作的业,源于愚痴,以愚痴为因,由愚痴而生起,在他投生的地方成熟。在业成熟的地方,他会感受到那个业的果报,或在现世,或在来世,或在未来的某个时候。比丘们,这就是导致业生起的三种因缘。"

"比丘们,有三种因缘导致业的生起。是哪三种?无贪是导致业生起的因缘,无嗔是导致业生起的因缘,无痴是导致业生起的因缘。"

"比丘们,由无贪所造作的业,源于无贪,以无贪为因,由无贪而生起,当贪欲消失时,这个业就被舍弃,被根除,如同被连根拔起的棕榈树,成为不存在,未来不再生起。"

"比丘们,由无嗔所造作的业,源于无嗔,以无嗔为因,由无嗔而生起,当嗔恚消失时,这个业就被舍弃,被根除,如同被连根拔起的棕榈树,成为不存在,未来不再生起。"

"比丘们,由无痴所造作的业,源于无痴,以无痴为因,由无痴而生起,当愚痴消失时,这个业就被舍弃,被根除,如同被连根拔起的棕榈树,成为不存在,未来不再生起。"

"比丘们,就像完整、未腐烂、未被风日损坏、有生命力、妥善保存的种子,一个人把它们烧掉,烧成灰烬,然后把灰撒到强风中或投入湍急的河流中。比丘们,这些种子就会被根除,如同被连根拔起的棕榈树,成为不存在,未来不再生起。同样地,比丘们,由无贪所造作的业,源于无贪,以无贪为因,由无贪而生起,当贪欲消失时,这个业就被舍弃,被根除,如同被连根拔起的棕榈树,成为不存在,未来不再生起。"

"由无嗔所造作的业...由无痴所造作的业,源于无痴,以无痴为因,由无痴而生起,当愚痴消失时,这个业就被舍弃,被根除,如同被连根拔起的棕榈树,成为不存在,未来不再生起。比丘们,这就是导致业生起的三种因缘。"

"由贪欲、嗔恚和愚痴所生的业,

无论多少,都将在此世受报,

别处不存在。

因此,智者应当舍弃贪欲、嗔恚和愚痴,

比丘生起明,舍弃一切恶趣。"

第四经完。

巴利语原版经文

32/ 2. Ānandasuttaṃ

　　 32. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca–

　　 “Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti? “Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti.

　　 “Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti?

　　 “Idhānanda bhikkhuno evaṃ hoti– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti.

　　 “Idañca pana metaṃ, ānanda, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe–

　　“Saṅkhāya lokasmiṃ paroparāni, yassiñjitaṃ natthi kuhiñci loke.

　　Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmī”ti. Dutiyaṃ.

33/ 3. Sāriputtasuttaṃ

　　 33. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca– “saṃkhittenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; vitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; saṃkhittavitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; aññātāro ca dullabhā”ti. “Etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā saṃkhittenapi dhammaṃ deseyya, vitthārenapi dhammaṃ deseyya, saṃkhittavitthārenapi dhammaṃ deseyya. Bhavissanti dhammassa aññātāro”ti.

　　 “Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ– ‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharissāmā’ti. Evañhi kho, sāriputta, sikkhitabbaṃ.

　　 “Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharati; ayaṃ vuccati, sāriputta– ‘bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa’. Idañca pana metaṃ, sāriputta, sandhāya bhāsitaṃ pārāyane udayapañhe–

　　“Pahānaṃ kāmasaññānaṃ, domanassāna cūbhayaṃ;

　　Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.

　　“Upekkhāsatisaṃsuddhaṃ dhammatakkapurejavaṃ;

　　Aññāvimokkhaṃ pabrūmi, avijjāya pabhedanan”ti. Tatiyaṃ.

34/ 4. Nidānasuttaṃ

　　 34. “Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.

　　 “Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

　　 “Yaṃ bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

　　 “Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

　　 “Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Devo ca sammādhāraṃ anuppaveccheyya. Evassu tāni, bhikkhave, bījāni vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyuṃ. Evamevaṃ kho, bhikkhave, yaṃ lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

　　 “Yaṃ dosapakataṃ kammaṃ …pe… yaṃ mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

　　 “Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.

　　 “Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

　　 “Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, dose vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

　　 “Yaṃ bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

　　 “Seyyathāpi bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. Tāni puriso agginā ḍaheyya. Agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni. Evamevaṃ kho, bhikkhave, yaṃ alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

　　 “Yaṃ adosapakataṃ kammaṃ …pe… yaṃ amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti …pe… āyatiṃ anuppādadhammaṃ. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti.

　　“Lobhajaṃ dosajañceva, mohajañcāpaviddasu;

　　Yaṃ tena pakataṃ kammaṃ, appaṃ vā yadi vā bahuṃ.

　　Idheva taṃ vedaniyaṃ, vatthu aññaṃ na vijjati.

　　“Tasmā lobhañca dosañca, mohajañcāpi viddasu;

　　Vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe”ti. Catutthaṃ.