相应部12相应18经到20经(因缘相应/因缘篇/修多罗)

18. 丁巴卢迦经

[佛陀]住在舍卫城。那时,游方者丁巴卢迦来到佛陀所在之处。到达后,与佛陀互相问候。寒暄后,他坐在一旁。坐下后,游方者丁巴卢迦对佛陀说:

"尊敬的乔达摩先生,苦乐是自作的吗?"

"丁巴卢迦,不要这样说。" 佛陀回答。

"那么,尊敬的乔达摩先生,苦乐是他作的吗?"

"丁巴卢迦,不要这样说。" 佛陀回答。

"尊敬的乔达摩先生,那么苦乐是自作和他作的吗?"

"丁巴卢迦,不要这样说。" 佛陀回答。

"那么,尊敬的乔达摩先生,苦乐是非自作非他作,无因生的吗?"

"丁巴卢迦,不要这样说。" 佛陀回答。

"尊敬的乔达摩先生,那么是没有苦乐吗?"

"丁巴卢迦,不是没有苦乐;丁巴卢迦,是有苦乐的。"

"那么,尊敬的乔达摩先生不知道也不见苦乐吗?"

"丁巴卢迦,我不是不知道不见苦乐。丁巴卢迦,我知道苦乐;丁巴卢迦,我见到苦乐。"

"尊敬的乔达摩先生,当被问'苦乐是自作的吗?'时,你说'不要这样说,丁巴卢迦'。当被问'苦乐是他作的吗?'时,你说'不要这样说,丁巴卢迦'。当被问'苦乐是自作和他作的吗?'时,你说'不要这样说,丁巴卢迦'。当被问'苦乐是非自作非他作,无因生的吗?'时,你说'不要这样说,丁巴卢迦'。当被问'是没有苦乐吗?'时,你说'不是没有苦乐;丁巴卢迦,是有苦乐的'。当被问'那么,尊敬的乔达摩先生不知道也不见苦乐吗?'时,你说'丁巴卢迦,我不是不知道不见苦乐。丁巴卢迦,我知道苦乐;丁巴卢迦,我见到苦乐'。尊敬的乔达摩先生,请为我解释苦乐。请为我教导苦乐。"

[佛陀回答:]"丁巴卢迦,'感受即是感受者'这种说法,我不认为是'苦乐是自作的'。丁巴卢迦,'一个感受,另一个感受者'这种说法,我也不认为是'苦乐是他作的'。丁巴卢迦,避开这两个极端,如来以中道说法:'以无明为缘,行生起;以行为缘,识生起;...如是这整个苦蕴集起。但以无明的无余离贪灭尽,行灭;以行灭,识灭;...如是这整个苦蕴灭尽。'"

听闻此言,游方者丁巴卢迦对佛陀说:"太奇妙了,尊敬的乔达摩先生...我皈依尊敬的乔达摩先生、法和比丘僧团。愿尊敬的乔达摩先生接受我为优婆塞,从今日起终生皈依。"

19. 愚者与智者经

[佛陀]住在舍卫城......"比丘们,对于被无明遮蔽、与渴爱相应的愚者,这个身体是这样生起的。因此,这个身体和外在的名色,这就是二法,缘于此二法而有触,六入处,愚者被这些触及而感受苦乐,或被其中之一触及。"

"比丘们,对于被无明遮蔽、与渴爱相应的智者,这个身体是这样生起的。因此,这个身体和外在的名色,这就是二法,缘于此二法而有触,六入处,智者被这些触及而感受苦乐,或被其中之一触及。"

"那么,比丘们,智者与愚者有何区别,有何差异,有何不同?"

"世尊,我们的法以世尊为根本,以世尊为向导,以世尊为依归。善哉,世尊,愿世尊为我们解说这段话的含义。听闻世尊的教导,比丘们将会受持。"

"那么,比丘们,请听,要善加作意,我将说法。""是的,世尊。"那些比丘回答世尊。世尊如是说:

"比丘们,对于被那无明遮蔽、与那渴爱相应的愚者,这个身体生起,那个无明未断,那个渴爱未尽。为什么?因为,比丘们,愚者没有正确地修行梵行以灭尽苦。因此,愚者身坏命终后,会再次投生到身体中,再次投生到身体中的他不能解脱生、老死、忧、悲、苦、恼。我说他不能解脱苦。"

"比丘们,对于被那无明遮蔽、与那渴爱相应的智者,这个身体生起,那个无明已断,那个渴爱已尽。为什么?因为,比丘们,智者已正确地修行梵行以灭尽苦。因此,智者身坏命终后,不会再次投生到身体中,不再投生到身体中的他解脱生、老死、忧、悲、苦、恼。我说他解脱苦。比丘们,这就是智者与愚者的区别,这就是差异,这就是不同,也就是梵行的修习。"

20. 缘经

[佛陀]住在舍卫城......"比丘们,我将为你们说缘起和缘生法。请听,要善加作意,我将说法。""是的,世尊。"那些比丘回答世尊。世尊如是说:

"比丘们,什么是缘起?比丘们,以生为缘,有老死。无论如来出世与否,这法性常住,这法住性,这法定性,这缘性。如来证悟、通达此理。证悟、通达之后,他解说、教导、安立、开显、分别、显明,并说:'看!'他说:'比丘们,以生为缘,有老死。'"

"比丘们,以有为缘,有生...以取为缘,有有...以爱为缘,有取...以受为缘,有爱...以触为缘,有受...以六入处为缘,有触...以名色为缘,有六入处...以识为缘,有名色...以行为缘,有识...以无明为缘,有行。无论如来出世与否,这法性常住,这法住性,这法定性,这缘性。如来证悟、通达此理。证悟、通达之后,他解说、教导、安立、开显、分别、显明,并说:'看!'他说:'比丘们,以无明为缘,有行。'因此,比丘们,那里的如是性、不虚妄性、不异如性、缘性,这就是所谓的缘起。"

"比丘们,什么是缘生法?比丘们,老死是无常的、有为的、缘生的、坏灭法、衰败法、离贪法、灭法。比丘们,生是无常的、有为的、缘生的、坏灭法、衰败法、离贪法、灭法。比丘们,有是无常的、有为的、缘生的、坏灭法、衰败法、离贪法、灭法。比丘们,取...爱...受...触...六入处...名色...识...行...无明是无常的、有为的、缘生的、坏灭法、衰败法、离贪法、灭法。比丘们,这些就是所谓的缘生法。"

"比丘们,当圣弟子以正慧如实善见'这是缘起,这些是缘生法'时,他不会追溯过去:'我在过去世存在吗?我在过去世不存在吗?我在过去世是什么?我在过去世如何?我是什么之后成为什么在过去世?'他也不会推测未来:'我将在未来世存在吗?我将在未来世不存在吗?我将在未来世是什么?我将在未来世如何?我将是什么之后成为什么在未来世?'他也不会对现在世内心起疑惑:'我存在吗?我不存在吗?我是什么?我如何?这个有情从何处来?他将去何处?'——这是不可能的。为什么?因为,比丘们,圣弟子已经以正慧如实善见这缘起和这些缘生法。"

巴利语原版经文

SN.12.18/(8). Timbarukasuttaṃ

　　 18. Sāvatthiyaṃ viharati. Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho timbaruko paribbājako bhagavantaṃ etadavoca–

　　 “‘Kiṃ nu kho, bho gotama, sayaṃkataṃ sukhadukkhan’ti? ‘Mā hevaṃ, timbarukā’ti bhagavā avoca. ‘Kiṃ pana, bho gotama, paraṃkataṃ sukhadukkhan’ti? ‘Mā hevaṃ, timbarukā’ti bhagavā avoca. ‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca sukhadukkhan’ti? ‘Mā hevaṃ, timbarukā’ti bhagavā avoca. ‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhan’ti? ‘Mā hevaṃ, timbarukā’ti bhagavā avoca ‘Kiṃ nu kho, bho gotama, natthi sukhadukkhan’ti? ‘Na kho, timbaruka, natthi sukhadukkhaṃ; atthi kho, timbaruka, sukhadukkhan’ti. ‘Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī’ti? ‘Na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi. Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ; passāmi khvāhaṃ, timbaruka, sukhadukkhan’”ti.

　　 “‘Kiṃ nu kho, bho gotama, sayaṃkataṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. ‘Kiṃ pana, bho gotama, paraṃkataṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. ‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. ‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. ‘Kiṃ nu kho, bho gotama, natthi sukhadukkhan’ti iti puṭṭho samāno ‘na kho, timbaruka, natthi sukhadukkhaṃ; atthi kho, timbaruka, sukhadukkhan’ti vadesi. ‘Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi. Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ; passāmi khvāhaṃ, timbaruka, sukhadukkhan’ti vadesi. Ācikkhatu ca me bhavaṃ gotamo sukhadukkhaṃ. Desetu ca me bhavaṃ gotamo sukhadukkhan”ti.

　　 “‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṃkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi. ‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṃkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi. Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti– ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

　　 Evaṃ vutte, timbaruko paribbājako bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama …pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Aṭṭhamaṃ.

SN.12.19/(9). Bālapaṇḍitasuttaṃ

　　 19. Sāvatthiyaṃ viharati …pe… “avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena”.

　　 “Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena”.

　　 “Tatra bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ paṇḍitassa bālenā”ti? “Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

　　 “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā. Taṃ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya. Tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Na parimuccati dukkhasmāti vadāmi.

　　 “Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā. Taṃ kissa hetu? Acari, bhikkhave, paṇḍito brahmacariyaṃ sammā dukkhakkhayāya. Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti. So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Parimuccati dukkhasmāti vadāmi. Ayaṃ kho bhikkhave, viseso ayaṃ adhippayāso, idaṃ nānākaraṇaṃ paṇḍitassa bālena yadidaṃ brahmacariyavāso”ti. Navamaṃ.

SN.12.20/(10). Paccayasuttaṃ

　　 20. Sāvatthiyaṃ viharati …pe… “paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṃ. Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha– ‘jātipaccayā, bhikkhave, jarāmaraṇaṃ’”.

　　 “Bhavapaccayā, bhikkhave, jāti …pe… upādānapaccayā, bhikkhave, bhavo… taṇhāpaccayā, bhikkhave, upādānaṃ… vedanāpaccayā, bhikkhave, taṇhā… phassapaccayā, bhikkhave, vedanā… saḷāyatanapaccayā, bhikkhave, phasso… nāmarūpapaccayā, bhikkhave, saḷāyatanaṃ… viññāṇapaccayā, bhikkhave, nāmarūpaṃ… saṅkhārapaccayā, bhikkhave, viññāṇaṃ… avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha ‘avijjāpaccayā, bhikkhave, saṅkhārā’. Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā– ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.

　　 “Katame ca, bhikkhave, paṭiccasamuppannā dhammā? Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo. Upādānaṃ bhikkhave …pe… taṇhā, bhikkhave… vedanā, bhikkhave… phasso, bhikkhave… saḷāyatanaṃ, bhikkhave… nāmarūpaṃ, bhikkhave… viññāṇaṃ bhikkhave… saṅkhārā, bhikkhave… avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.

　　 “Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati– ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti; aparantaṃ vā upadhāvissati – ‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti; etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati– ‘ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gamissatī’ti– netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Tathāhi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṃ sammappaññāya sudiṭṭhā”ti. Dasamaṃ.

　　 Āhāravaggo dutiyo.

　　 Tassuddānaṃ–

　　 Āhāraṃ phagguno ceva, dve ca samaṇabrāhmaṇā;

　　 Kaccānagotto dhammakathikaṃ, acelaṃ timbarukena ca.

　　 Bālapaṇḍitato ceva, dasamo paccayena cāti.