相应部12相应51经(因缘相应/因缘篇/修多罗)

如是我闻。一时,世尊住在舍卫城祇树给孤独园。在那里,世尊对比丘们说:"诸比丘。"那些比丘回答说:"尊者。"世尊如是说:

"诸比丘,一位比丘应该如何详细观察,才能完全灭尽苦?"

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

"那么,诸比丘,仔细听,好好用心,我将为你们说法。""是的,尊者。"那些比丘回答世尊。世尊如是说:

"在此,诸比丘,一位比丘详细观察:'这世间生起种种不同形式的苦,即老死。这苦以什么为因?以什么为集?以什么为生?以什么为源?有什么时有老死,无什么时无老死?'他详细观察后如是了知:'这世间生起种种不同形式的苦,即老死,这苦以生为因,以生为集,以生为生,以生为源。有生时有老死,无生时无老死。'"

"他了知老死,了知老死的生起,了知老死的灭尽,了知导向老死灭尽的道路,并如法而行。诸比丘,这被称为一位比丘为完全灭尽苦而行道,为灭尽老死而行道。"

"然后他进一步详细观察:'这生以什么为因?以什么为集?以什么为生?以什么为源?有什么时有生,无什么时无生?'他详细观察后如是了知:'生以有为因,以有为集,以有为生,以有为源。有有时有生,无有时无生。'"

"他了知生,了知生的生起,了知生的灭尽,了知导向生灭尽的道路,并如法而行。诸比丘,这被称为一位比丘为完全灭尽苦而行道,为灭尽生而行道。"

"然后他进一步详细观察:'这有以什么为因?...这取以什么为因?...这爱以什么为因?...这受以什么为因?...这触以什么为因?...这六入以什么为因?...这名色以什么为因?...这识以什么为因?...这行以什么为因?以什么为集?以什么为生?以什么为源?有什么时有行,无什么时无行?'他详细观察后如是了知:'行以无明为因,以无明为集,以无明为生,以无明为源。有无明时有行,无无明时无行。'"

"他了知行,了知行的生起,了知行的灭尽,了知导向行灭尽的道路,并如法而行。诸比丘,这被称为一位比丘为完全灭尽苦而行道,为灭尽行而行道。"

"诸比丘,无明所覆的人,若造作善业,则识趣向善果;若造作恶业,则识趣向非善果;若造作不动业,则识趣向不动。诸比丘,当比丘断除无明,生起明时,由于离无明而生明,他既不造作善业,也不造作恶业,也不造作不动业。不造作,不思量,则不执取世间的任何事物。不执取则不恐惧,不恐惧则自身证得涅槃。他了知:'生已尽,梵行已立,所作已办,不受后有。'"

"他若感受乐受,了知它是无常的,了知它是不执著的,了知它是不欢喜的。他若感受苦受,了知它是无常的,了知它是不执著的,了知它是不欢喜的。他若感受不苦不乐受,了知它是无常的,了知它是不执著的,了知它是不欢喜的。他若感受乐受,则不执著地感受。他若感受苦受,则不执著地感受。他若感受不苦不乐受,则不执著地感受。"

"他感受身体所限的受时,了知'我感受身体所限的受'。他感受生命所限的受时,了知'我感受生命所限的受'。他了知身坏命终后,此处一切感受因不欢喜而寂灭,只剩下身体。"

"诸比丘,就像一个人从陶窑中取出热陶罐,放在平地上。其中的热气会在那里消散,只剩下陶片。同样地,诸比丘,比丘感受身体所限的受时,了知'我感受身体所限的受'。他感受生命所限的受时,了知'我感受生命所限的受'。他了知身坏命终后,此处一切感受因不欢喜而寂灭,只剩下身体。"

"诸比丘,你们认为如何,漏尽的比丘还会造作善业、恶业或不动业吗?""不会,尊者。""若完全无行,行灭尽,识还会显现吗?""不会,尊者。""若完全无识,识灭尽,名色还会显现吗?""不会,尊者。""若完全无名色,名色灭尽,六入还会显现吗?""不会,尊者。""若完全无六入,六入灭尽,触还会显现吗?""不会,尊者。""若完全无触,触灭尽,受还会显现吗?""不会,尊者。""若完全无受,受灭尽,爱还会显现吗?""不会,尊者。""若完全无爱,爱灭尽,取还会显现吗?""不会,尊者。""若完全无取,取灭尽,有还会显现吗?""不会,尊者。""若完全无有,有灭尽,生还会显现吗?""不会,尊者。""若完全无生,生灭尽,老死还会显现吗?""不会,尊者。"

"善哉!善哉!诸比丘,正是如此,不是其他。诸比丘,你们要相信这一点,要确信,要无疑,要无犹豫。这就是苦的尽头。"

这是第一经。

巴利语原版经文

6. Dukkhavaggo

SN.12.51/(1). Parivīmaṃsanasuttaṃ

　　 51. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Kittāvatā nu kho, bhikkhave, bhikkhū parivīmaṃsamāno parivīmaṃseyya sabbaso sammā dukkhakkhayāyā”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 –

　　 “Idha, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃsati– ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ; idaṃ nu kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti? So parivīmaṃsamāno evaṃ pajānāti– ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ, idaṃ kho dukkhaṃ jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātippabhavaṃ. Jātiyā sati jarāmaraṇaṃ hoti, jātiyā asati jarāmaraṇaṃ na hotī’”ti.

　　 “So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

　　 “Athāparaṃ parivīmaṃsamāno parivīmaṃsati– ‘jāti panāyaṃ kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā, kismiṃ sati jāti hoti, kismiṃ asati jāti na hotī’ti? So parivīmaṃsamāno evaṃ pajānāti– ‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā; bhave sati jāti hoti, bhave asati jāti na hotī’”ti.

　　 “So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.

　　 “Athāparaṃ parivīmaṃsamāno parivīmaṃsati– ‘bhavo panāyaṃ kiṃnidāno …pe… upādānaṃ panidaṃ kiṃnidānaṃ… taṇhā panāyaṃ kiṃnidānā… vedanā… phasso… saḷāyatanaṃ panidaṃ kiṃnidānaṃ… nāmarūpaṃ panidaṃ… viññāṇaṃ panidaṃ… saṅkhārā panime kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā; kismiṃ sati saṅkhārā honti, kismiṃ asati saṅkhārā na hontī’ti? So parivīmaṃsamāno evaṃ pajānāti– ‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’”ti.

　　 “So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.

　　 “Avijjāgato yaṃ, bhikkhave, purisapuggalo puññaṃ ce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇaṃ. Apuññaṃ ce saṅkhāraṃ abhisaṅkharoti, apuññūpagaṃ hoti viññāṇaṃ. Āneñjaṃ ce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ. Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti na apuññābhisaṅkhāraṃ abhisaṅkharoti na āneñjābhisaṅkhāraṃ abhisaṅkharoti. Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati; anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

　　 “So sukhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Dukkhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Adukkhamasukhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati. Dukkhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati. Adukkhamasukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati.

　　 “So kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti. Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

　　 “Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṃ kumbhaṃ uddharitvā same bhūmibhāge paṭisisseyya. Tatra yāyaṃ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṃ. Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti. Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

　　 “Taṃ kiṃ maññatha, bhikkhave, api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṃ paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti. “No hetaṃ, bhante”. “Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti? “No hetaṃ, bhante”.

　　 “Sādhu sādhu, bhikkhave, evametaṃ, bhikkhave, netaṃ aññathā. Saddahatha me taṃ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā. Esevanto dukkhassā”ti. Paṭhamaṃ.