相应部12相应24经(因缘相应/因缘篇/修多罗)

24.其他教派经

[佛陀]住在王舍城的竹林精舍。那时,尊者舍利弗在上午时分穿好衣服,拿着衣钵进入王舍城乞食。尊者舍利弗心想:"现在进入王舍城乞食还太早。不如我去其他教派游方者的精舍看看。"

于是尊者舍利弗来到其他教派游方者的精舍。到达后,他与那些其他教派的游方者相互问候。寒暄完毕后,他坐在一旁。那些其他教派的游方者对坐在一旁的尊者舍利弗说:

"朋友舍利弗,有些沙门婆罗门是业论者,他们主张苦是自作的。朋友舍利弗,还有些沙门婆罗门是业论者,他们主张苦是他作的。朋友舍利弗,还有些沙门婆罗门是业论者,他们主张苦既是自作又是他作的。朋友舍利弗,还有些沙门婆罗门是业论者,他们主张苦既非自作也非他作,而是偶然产生的。那么,朋友舍利弗,沙门乔达摩是什么主张?他宣说什么?我们该如何回答才能正确表达沙门乔达摩的观点,不会错误地曲解沙门乔达摩,并且能符合法义,使任何有理有据的批评无法站住脚?"

"朋友们,世尊说苦是缘起的。缘于什么?缘于触。如果这样说,就能正确表达世尊的观点,不会错误地曲解世尊,并且能符合法义,使任何有理有据的批评无法站住脚。

朋友们,那些主张苦是自作的沙门婆罗门,他们的观点也是缘于触而有的。那些主张苦是他作的沙门婆罗门,他们的观点也是缘于触而有的。那些主张苦既是自作又是他作的沙门婆罗门,他们的观点也是缘于触而有的。那些主张苦既非自作也非他作、而是偶然产生的沙门婆罗门,他们的观点也是缘于触而有的。

朋友们,那些主张苦是自作的沙门婆罗门,他们不可能离开触而感受[苦],这是不可能的。那些主张苦是他作的沙门婆罗门,他们不可能离开触而感受[苦],这是不可能的。那些主张苦既是自作又是他作的沙门婆罗门,他们不可能离开触而感受[苦],这是不可能的。那些主张苦既非自作也非他作、而是偶然产生的沙门婆罗门,他们不可能离开触而感受[苦],这是不可能的。"

尊者阿难听到了尊者舍利弗与那些其他教派游方者之间的这段对话。之后,尊者阿难在王舍城乞食完毕,饭后收拾好钵盂,来到世尊处。到达后,向世尊礼敬,然后坐在一旁。坐下后,尊者阿难将尊者舍利弗与那些其他教派游方者之间的全部对话内容告诉了世尊。

[世尊说:]"很好,很好,阿难,舍利弗回答得很正确。阿难,我说苦是缘起的。缘于什么?缘于触。如果这样说,就能正确表达我的观点,不会错误地曲解我,并且能符合法义,使任何有理有据的批评无法站住脚。

阿难,那些主张苦是自作的沙门婆罗门,他们的观点也是缘于触而有的。那些......那些......那些主张苦既非自作也非他作、而是偶然产生的沙门婆罗门,他们的观点也是缘于触而有的。

阿难,那些主张苦是自作的沙门婆罗门,他们不可能离开触而感受[苦],这是不可能的。那些......那些......那些主张苦既非自作也非他作、而是偶然产生的沙门婆罗门,他们不可能离开触而感受[苦],这是不可能的。

阿难,有一次我就住在这里王舍城的竹林精舍。那时,阿难,我在上午时分穿好衣服,拿着衣钵进入王舍城乞食。我心想:'现在进入王舍城乞食还太早。不如我去其他教派游方者的精舍看看。'

于是,阿难,我来到其他教派游方者的精舍。到达后,我与那些其他教派的游方者相互问候。寒暄完毕后,我坐在一旁。那些其他教派的游方者对坐在一旁的我说:

'朋友乔达摩,有些沙门婆罗门是业论者,他们主张苦是自作的。朋友乔达摩,还有些沙门婆罗门是业论者,他们主张苦是他作的。朋友乔达摩,还有些沙门婆罗门是业论者,他们主张苦既是自作又是他作的。朋友乔达摩,还有些沙门婆罗门是业论者,他们主张苦既非自作也非他作,而是偶然产生的。那么,尊者乔达摩是什么主张?他宣说什么?我们该如何回答才能正确表达尊者乔达摩的观点,不会错误地曲解尊者乔达摩,并且能符合法义,使任何有理有据的批评无法站住脚?'

阿难,我这样对那些其他教派的游方者说:'朋友们,我说苦是缘起的。缘于什么?缘于触。如果这样说,就能正确表达我的观点,不会错误地曲解我,并且能符合法义,使任何有理有据的批评无法站住脚。'

'朋友们,那些主张苦是自作的沙门婆罗门,他们的观点也是缘于触而有的。那些......那些......那些主张苦既非自作也非他作、而是偶然产生的沙门婆罗门,他们的观点也是缘于触而有的。

朋友们,那些主张苦是自作的沙门婆罗门,他们不可能离开触而感受[苦],这是不可能的。那些......那些......那些主张苦既非自作也非他作、而是偶然产生的沙门婆罗门,他们不可能离开触而感受[苦],这是不可能的。'"

[阿难说:]"真是不可思议,世尊!真是稀有,世尊!一句话就能总结全部的意思。世尊,这个意思如果详细解释,是否会更加深奥,显得更加深邃呢?"

[世尊说:]"那么,阿难,就由你来解释吧。"

[阿难说:]"世尊,如果有人这样问我:'朋友阿难,老死是以什么为因,以什么为集,从什么而生,以什么为源?'世尊,我会这样回答:'朋友们,老死是以生为因,以生为集,从生而生,以生为源。'世尊,我会这样回答。

世尊,如果有人这样问我:'朋友阿难,生又是以什么为因,以什么为集,从什么而生,以什么为源?'世尊,我会这样回答:'朋友们,生是以有为因,以有为集,从有而生,以有为源。'世尊,我会这样回答。

世尊,如果有人这样问我:'朋友阿难,有又是以什么为因,以什么为集,从什么而生,以什么为源?'世尊,我会这样回答:'朋友们,有是以取为因,以取为集,从取而生,以取为源。'世尊,我会这样回答。

世尊,如果有人这样问我:'朋友阿难,取又是以什么为因......爱又是以什么为因......受又是以什么为因......世尊,如果有人这样问我:'朋友阿难,触又是以什么为因,以什么为集,从什么而生,以什么为源?'世尊,我会这样回答:'朋友们,触是以六入处为因,以六入处为集,从六入处而生,以六入处为源。朋友们,由于六触入处的无余离贪灭尽,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、忧恼都灭。如此这整个苦蕴灭尽。'世尊,我会这样回答。"

第四经完。

巴利语原版经文

SN.12.24/(4). Aññatitthiyasuttaṃ

　　 24. Rājagahe viharati veḷuvane. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho āyasmato sāriputtassa etadahosi– “atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.

　　 Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ te aññatitthiyā paribbājakā etadavocuṃ–

　　 “Santāvuso, sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti. Idha, panāvuso sāriputta, samaṇo gotamo kiṃvādī kimakkhāyī? Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṃ gotamaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?

　　 “Paṭiccasamuppannaṃ kho, āvuso, dukkhaṃ vuttaṃ bhagavatā. Kiṃ paṭicca? Phassaṃ paṭicca. Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

　　 “Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. Yepi te samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. Yepi te samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti tadapi phassapaccayā. Yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

　　 “Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.

　　 Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ imaṃ kathāsallāpaṃ. Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

　　 “Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya. Paṭiccasamuppannaṃ kho, ānanda, dukkhaṃ vuttaṃ mayā. Kiṃ paṭicca? Phassaṃ paṭicca. Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

　　 “Tatrānanda ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

　　 “Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

　　 “Ekamidāhaṃ, ānanda, samayaṃ idheva rājagahe viharāmi veḷuvane kalandakanivāpe. Atha khvāhaṃ, ānanda, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Tassa mayhaṃ, ānanda, etadahosi– ‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan’”ti.

　　 “Atha khvāhaṃ, ānanda, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, ānanda, te aññatitthiyā paribbājakā etadavocuṃ–

　　 ‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti. Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti. Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti. Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti. Idha no āyasmā gotamo kiṃvādī kimakkhāyī? Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva āyasmato gotamassa assāma, na ca āyasmantaṃ gotamaṃ abhūtena abbhācikkheyyāma dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’”ti?

　　 “Evaṃ vuttāhaṃ, ānanda, te aññatitthiye paribbājake etadavocaṃ– ‘paṭiccasamuppannaṃ kho, āvuso, dukkhaṃ vuttaṃ mayā. Kiṃ paṭicca? Phassaṃ paṭicca. Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’”ti.

　　 “Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

　　 “Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti. “Acchariyaṃ bhante, abbhutaṃ bhante Yatra hi nāma ekena padena sabbo attho vutto bhavissati. Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā”ti?

　　 “Tena hānanda, taññevettha paṭibhātū”ti. “Sace maṃ, bhante, evaṃ puccheyyuṃ– ‘jarāmaraṇaṃ, āvuso ānanda, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavan’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ– ‘jarāmaraṇaṃ kho, āvuso, jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātipabhavan’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.

　　 “Sace maṃ, bhante, evaṃ puccheyyuṃ– ‘jāti panāvuso ānanda, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ– ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ

　　 “Sace maṃ, bhante, evaṃ puccheyyuṃ– ‘bhavo panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ– ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.

　　 “Sace maṃ, bhante, evaṃ puccheyyuṃ– upādānaṃ panāvuso …pe… taṇhā panāvuso …pe… vedanā panāvuso …pe… sace maṃ, bhante, evaṃ puccheyyuṃ– ‘phasso panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ– ‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti. ‘Channaṃtveva, āvuso, phassāyatanānaṃ asesavirāganirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti. Catutthaṃ.