相应部12相应21经到23经(因缘相应/因缘篇/修多罗)

十力品

21. 十力经

[佛陀]住在舍卫城。[他说:]"比丘们,如来具足十力,具足四无所畏,自称人中牛王,在众中作狮子吼,转梵轮,宣说:'这是色,这是色的生起,这是色的灭尽;这是受,这是受的生起,这是受的灭尽;这是想,这是想的生起,这是想的灭尽;这是行,这是行的生起,这是行的灭尽;这是识,这是识的生起,这是识的灭尽。当此有时彼有,此生故彼生;当此无时彼无,此灭故彼灭。即此缘无明有行;缘行有识...如是此纯大苦蕴集起。由于无明的无余离贪灭尽,行灭;由于行灭,识灭...如是此纯大苦蕴灭尽。'"

22. 第二十力经

[佛陀]住在舍卫城。[他说:]"比丘们,如来具足十力,具足四无所畏,自称人中牛王,在众中作狮子吼,转梵轮,宣说:'这是色,这是色的生起,这是色的灭尽;这是受,这是受的生起,这是受的灭尽;这是想,这是想的生起,这是想的灭尽;这是行,这是行的生起,这是行的灭尽;这是识,这是识的生起,这是识的灭尽。当此有时彼有,此生故彼生;当此无时彼无,此灭故彼灭。即此缘无明有行;缘行有识...如是此纯大苦蕴集起。由于无明的无余离贪灭尽,行灭;由于行灭,识灭...如是此纯大苦蕴灭尽。'"

"比丘们,我所善说的法,是明了的、公开的、显明的、无隐蔽的。在如此善说、明了、公开、显明、无隐蔽的法中,具信出家的良家子弟应当发起精进,想:'即使皮肉筋骨都枯竭了,身体中的血肉都干涸了,凡是人的力量、人的精进、人的勇猛所能达到的,若不达到那个目标,决不停止精进。'"

"比丘们,懈怠者住于苦,为恶不善法所染污,丧失重大利益。而精进者住于乐,远离恶不善法,成就重大利益。比丘们,不以低劣而能达到最高,而是以最高才能达到最高。比丘们,此梵行如饮甘露,导师现在面前。因此,比丘们,你们应当发起精进,为达未达,为证未证,为实现未实现。如是,我们的出家将不会空过,而是有果有报。我们所受用的衣服、饮食、卧具、医药资具,施主们对我们的布施将有大果报、大利益。'比丘们,你们应当如此学习。

无论是为了自利,还是为了利他,或为了两者,比丘们,你们都应当以不放逸来成就。"

23. 近因经

[佛陀]住在舍卫城。[他说:]"比丘们,我说知见者能灭尽诸漏,非不知不见者。比丘们,知什么、见什么能灭尽诸漏?知见'这是色,这是色的生起,这是色的灭尽;这是受...这是想...这是行...这是识,这是识的生起,这是识的灭尽'。比丘们,如是知、如是见,能灭尽诸漏。"

"比丘们,即使是那灭尽的灭尽智,我也说是有近因的,不是无近因的。比丘们,什么是灭尽智的近因?应当回答:'解脱'。比丘们,我说解脱也是有近因的,不是无近因的。比丘们,什么是解脱的近因?应当回答:'离欲'。比丘们,我说离欲也是有近因的,不是无近因的。比丘们,什么是离欲的近因?应当回答:'厌离'。比丘们,我说厌离也是有近因的,不是无近因的。比丘们,什么是厌离的近因?应当回答:'如实知见'。比丘们,我说如实知见也是有近因的,不是无近因的。比丘们,什么是如实知见的近因?应当回答:'定'。比丘们,我说定也是有近因的,不是无近因的。

"比丘们,什么是定的近因?应当回答:'乐'。比丘们,我说乐也是有近因的,不是无近因的。比丘们,什么是乐的近因?应当回答:'轻安'。比丘们,我说轻安也是有近因的,不是无近因的。比丘们,什么是轻安的近因?应当回答:'喜'。比丘们,我说喜也是有近因的,不是无近因的。比丘们,什么是喜的近因?应当回答:'欢悦'。比丘们,我说欢悦也是有近因的,不是无近因的。比丘们,什么是欢悦的近因?应当回答:'信'。比丘们,我说信也是有近因的,不是无近因的。

"比丘们,什么是信的近因?应当回答:'苦'。比丘们,我说苦也是有近因的,不是无近因的。比丘们,什么是苦的近因?应当回答:'生'。比丘们,我说生也是有近因的,不是无近因的。比丘们,什么是生的近因?应当回答:'有'。比丘们,我说有也是有近因的,不是无近因的。比丘们,什么是有的近因?应当回答:'取'。比丘们,我说取也是有近因的,不是无近因的。比丘们,什么是取的近因?应当回答:'爱'。比丘们,我说爱也是有近因的,不是无近因的。

"比丘们,什么是爱的近因?应当回答:'受'...应当回答:'触'...应当回答:'六入'...应当回答:'名色'...应当回答:'识'...应当回答:'行'。比丘们,我说行也是有近因的,不是无近因的。比丘们,什么是行的近因?应当回答:'无明'。

"如是,比丘们,无明缘行,行缘识,识缘名色,名色缘六入,六入缘触,触缘受,受缘爱,爱缘取,取缘有,有缘生,生缘苦,苦缘信,信缘欢悦,欢悦缘喜,喜缘轻安,轻安缘乐,乐缘定,定缘如实知见,如实知见缘厌离,厌离缘离欲,离欲缘解脱,解脱缘灭尽智。

"比丘们,就像在山顶上下大雨,水顺着斜坡流下,充满山涧、裂缝和溪流,山涧、裂缝和溪流充满后,充满小池,小池充满后,充满大池,大池充满后,充满小河,小河充满后,充满大河,大河充满后,充满大海。

"同样地,比丘们,无明缘行,行缘识,识缘名色,名色缘六入,六入缘触,触缘受,受缘爱,爱缘取,取缘有,有缘生,生缘苦,苦缘信,信缘欢悦,欢悦缘喜,喜缘轻安,轻安缘乐,乐缘定,定缘如实知见,如实知见缘厌离,厌离缘离欲,离欲缘解脱,解脱缘灭尽智。"

巴利语原版经文

3. Dasabalavaggo

21/(1). Dasabalasuttaṃ

　　 21. Sāvatthiyaṃ viharati …pe… “dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti– iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo, iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo. Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati. Yadidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Paṭhamaṃ.

22/(2). Dutiyadasabalasuttaṃ

　　 22. Sāvatthiyaṃ viharati …pe… “dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetti– ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo, iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo. Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati. Yadidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti’”.

　　 “Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṃ ārabhituṃ– ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ. Yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’”ti.

　　 “Dukkhaṃ bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ parihāpeti. Āraddhavīriyo ca kho, bhikkhave, sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ paripūreti. Na, bhikkhave, hīnena aggassa patti hoti. Aggena ca kho, bhikkhave, aggassa patti hoti. Maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ, satthā sammukhībhūto. Tasmātiha, bhikkhave, vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. ‘Evaṃ no ayaṃ amhākaṃ pabbajjā avañjhā bhavissati saphalā sa-udrayā. Yesañca mayaṃ paribhuñjāma cīvara-piṇḍapātasenāsana-gilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā’ti– evañhi vo, bhikkhave, sikkhitabbaṃ. Attatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; paratthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; ubhayatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti. Dutiyaṃ.

23/(3). Upanisasuttaṃ

　　 23. Sāvatthiyaṃ viharati …pe… “jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti Iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā …pe… iti saññā… iti saṅkhārā… iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti. Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti”.

　　 “Yampissa taṃ, bhikkhave, khayasmiṃ khayeññāṇaṃ, tampi sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, khayeñāṇassa upanisā? ‘Vimuttī’tissa vacanīyaṃ. Vimuttimpāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, vimuttiyā upanisā? ‘Virāgo’tissa vacanīyaṃ. Virāgampāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, virāgassa upanisā? ‘Nibbidā’tissa vacanīyaṃ. Nibbidampāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, nibbidāya upanisā? ‘Yathābhūtañāṇadassanan’tissa vacanīyaṃ. Yathābhūtañāṇadassanampāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā? ‘Samādhī’tissa vacanīyaṃ. Samādhimpāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ.

　　 “Kā ca, bhikkhave, samādhissa upanisā? ‘Sukhan’tissa vacanīyaṃ. Sukhampāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, sukhassa upanisā? ‘Passaddhī’tissa vacanīyaṃ. Passaddhimpāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, passaddhiyā upanisā? ‘Pītī’tissa vacanīyaṃ. Pītimpāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, pītiyā upanisā? ‘Pāmojjan’tissa vacanīyaṃ. Pāmojjampāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, pāmojjassa upanisā? ‘Saddhā’tissa vacanīyaṃ. Saddhampāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ.

　　 “Kā ca, bhikkhave, saddhāya upanisā? ‘Dukkhan’tissa vacanīyaṃ. Dukkhampāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, dukkhassa upanisā? ‘Jātī’tissa vacanīyaṃ. Jātimpāhaṃ bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, jātiyā upanisā? ‘Bhavo’tissa vacanīyaṃ. Bhavampāhaṃ, bhikkhave, sa-upanisaṃ vadāmi no anupanisaṃ. Kā ca, bhikkhave, bhavassa upanisā? ‘Upādānan’tissa vacanīyaṃ. Upādānampāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ. Kā ca, bhikkhave, upādānassa upanisā? ‘Taṇhā’tissa vacanīyaṃ. Taṇhampāhaṃ, bhikkhave, sa-upanisaṃ vadāmi, no anupanisaṃ.

　　 “Kā ca, bhikkhave, taṇhāya upanisā? ‘Vedanā’tissa vacanīyaṃ …pe… ‘phasso’tissa vacanīyaṃ… ‘saḷāyatanan’tissa vacanīyaṃ… ‘nāmarūpan’tissa vacanīyaṃ… ‘viññāṇan’tissa vacanīyaṃ… ‘saṅkhārā’tissa vacanīyaṃ. Saṅkhārepāhaṃ, bhikkhave, sa-upanise vadāmi, no anupanise. Kā ca, bhikkhave, saṅkhārānaṃ upanisā? ‘Avijjā’tissa vacanīyaṃ.

　　 “Iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇaṃ, viññāṇūpanisaṃ nāmarūpaṃ, nāmarūpūpanisaṃ saḷāyatanaṃ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṃ upādānaṃ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṃ dukkhaṃ, dukkhūpanisā saddhā, saddhūpanisaṃ pāmojjaṃ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṃ sukhaṃ, sukhūpaniso samādhi, samādhūpanisaṃ yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṃ khayeñāṇaṃ.

　　 “Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṃ paripūrenti.

　　 “Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇaṃ, viññāṇūpanisaṃ nāmarūpaṃ, nāmarūpūpanisaṃ saḷāyatanaṃ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṃ upādānaṃ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṃ dukkhaṃ, dukkhūpanisā saddhā, saddhūpanisaṃ pāmojjaṃ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṃ sukhaṃ, sukhūpaniso samādhi, samādhūpanisaṃ yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṃ khayeñāṇan”ti. Tatiyaṃ.