相应部12相应11经到12经(因缘相应/因缘篇/修多罗)

食品品

11.食品经

我是这样听说的：有一次，世尊住在舍卫城祇树给孤独园。他对比丘们说："比丘们，有四种食物维持已生众生的生存，帮助将生众生的出生。是哪四种？一是段食，无论粗细；二是触食；三是意思食；四是识食。比丘们，这四种食物维持已生众生的生存，帮助将生众生的出生。"

"比丘们，这四种食物是以什么为因、以什么为集、以什么为生、以什么为源？这四种食物以渴爱为因、以渴爱为集、以渴爱为生、以渴爱为源。比丘们，这渴爱又是以什么为因、以什么为集、以什么为生、以什么为源？渴爱以受为因、以受为集、以受为生、以受为源。比丘们，这受又是以什么为因、以什么为集、以什么为生、以什么为源？受以触为因、以触为集、以触为生、以触为源。比丘们，这触又是以什么为因、以什么为集、以什么为生、以什么为源？触以六入处为因、以六入处为集、以六入处为生、以六入处为源。比丘们，这六入处又是以什么为因、以什么为集、以什么为生、以什么为源？六入处以名色为因、以名色为集、以名色为生、以名色为源。比丘们，这名色又是以什么为因、以什么为集、以什么为生、以什么为源？名色以识为因、以识为集、以识为生、以识为源。比丘们，这识又是以什么为因、以什么为集、以什么为生、以什么为源？识以行为因、以行为集、以行为生、以行为源。比丘们，这些行又是以什么为因、以什么为集、以什么为生、以什么为源？行以无明为因、以无明为集、以无明为生、以无明为源。"

"因此，比丘们，无明缘行，行缘识，识缘名色，名色缘六入处，六入处缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死、忧悲苦恼。如是这整个苦蕴集起。但是，当无明完全离贪灭尽时，行灭；行灭则识灭；识灭则名色灭；名色灭则六入处灭；六入处灭则触灭；触灭则受灭；受灭则爱灭；爱灭则取灭；取灭则有灭；有灭则生灭；生灭则老死、忧悲苦恼灭。如是这整个苦蕴灭尽。"

12.摩利耶颇勒具那经

世尊住在舍卫城。他说："比丘们，有四种食物维持已生众生的生存，帮助将生众生的出生。是哪四种？一是段食，无论粗细；二是触食；三是意思食；四是识食。比丘们，这四种食物维持已生众生的生存，帮助将生众生的出生。"

说到这里，尊者摩利耶颇勒具那问世尊："尊者，是谁食用识食呢？"

世尊回答："这不是个恰当的问题。我不说'有人食用'。如果我说'有人食用'，那么你的问题'是谁食用'就恰当了。但我不这样说。不这样说的我，如果有人问：'尊者，识食是为了什么？'这才是恰当的问题。对此恰当的回答是：'识食是未来再有、再生的缘，当其生起时，有六入处，以六入处为缘而有触。'"

"尊者，是谁触呢？"世尊说："这不是个恰当的问题。我不说'有人触'。如果我说'有人触'，那么你的问题'是谁触'就恰当了。但我不这样说。不这样说的我，如果有人问：'尊者，以什么为缘而有触？'这才是恰当的问题。对此恰当的回答是：'以六入处为缘而有触，以触为缘而有受。'"

"尊者，是谁受呢？"世尊说："这不是个恰当的问题。我不说'有人受'。如果我说'有人受'，那么你的问题'是谁受'就恰当了。但我不这样说。不这样说的我，如果有人问：'尊者，以什么为缘而有受？'这才是恰当的问题。对此恰当的回答是：'以触为缘而有受，以受为缘而有爱。'"

"尊者，是谁爱呢？"世尊说："这不是个恰当的问题。我不说'有人爱'。如果我说'有人爱'，那么你的问题'是谁爱'就恰当了。但我不这样说。不这样说的我，如果有人问：'尊者，以什么为缘而有爱？'这才是恰当的问题。对此恰当的回答是：'以受为缘而有爱，以爱为缘而有取。'"

"尊者，是谁取呢？"世尊说："这不是个恰当的问题。我不说'有人取'。如果我说'有人取'，那么你的问题'是谁取'就恰当了。但我不这样说。不这样说的我，如果有人问：'尊者，以什么为缘而有取？'这才是恰当的问题。对此恰当的回答是：'以爱为缘而有取，以取为缘而有有。'"

"如是以有为缘而有生，以生为缘而有老死。如是这整个苦蕴集起。"

"颇勒具那，当六触处完全离贪灭尽时，触灭；触灭则受灭；受灭则爱灭；爱灭则取灭；取灭则有灭；有灭则生灭；生灭则老死、忧悲苦恼灭。如是这整个苦蕴灭尽。"

巴利语原版经文

2. Āhāravaggo

11/(1) Āhārasuttaṃ

　　 11. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme …pe… etadavoca– “cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro– oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya”.

　　 “Ime, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ. Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ. Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ. Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

　　 “Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Paṭhamaṃ.

12/(2). Moḷiyaphaggunasuttaṃ

　　 12. Sāvatthiyaṃ viharati …pe… “cattārome bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro – oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā”ti.

　　 Evaṃ vutte, āyasmā moḷiyaphagguno bhagavantaṃ etadavoca– “ko nu kho, bhante, viññāṇāhāraṃ āhāretī”ti? “No kallo pañho”ti bhagavā avoca– “‘āhāretī’ti ahaṃ na vadāmi. ‘Āhāretī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho– ‘ko nu kho, bhante, āhāretī’ti Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya– ‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ– ‘viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo, tasmiṃ bhūte sati saḷāyatanaṃ, saḷāyatanapaccayā phasso’”ti.

　　 “Ko nu kho, bhante, phusatī”ti? “No kallo pañho”ti bhagavā avoca– “‘phusatī’ti ahaṃ na vadāmi. ‘Phusatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho– ‘ko nu kho, bhante, phusatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya– ‘kiṃpaccayā nu kho, bhante, phasso’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ– ‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti.

　　 “Ko nu kho, bhante, vedayatī”ti? “No kallo pañho”ti bhagavā avoca– “‘vedayatī’ti ahaṃ na vadāmi. ‘Vedayatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho– ‘ko nu kho, bhante, vedayatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya– ‘kiṃpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ– ‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti.

　　 “Ko nu kho, bhante, tasatī”ti? “No kallo pañho”ti bhagavā avoca – “‘tasatī’ti ahaṃ na vadāmi ‘Tasatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho– ‘ko nu kho, bhante, tasatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya– ‘kiṃpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ– ‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.

　　 “Ko nu kho, bhante, upādiyatī”ti? “No kallo pañho”ti bhagavā avoca– “‘upādiyatī’ti ahaṃ na vadāmi. ‘Upādiyatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho– ‘ko nu kho, bhante, upādiyatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya– ‘kiṃpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo’ti …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

　　 “Channaṃ tveva, phagguna, phassāyatanānaṃ asesavirāganirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Dutiyaṃ.