相应部12相应59经到61经(因缘相应/因缘篇/修多罗)

59 识经

佛陀住在舍卫城。他说:"比丘们,对于结缚之法,若住于乐味观,则识会生起。缘识而有名色...如是这整个苦蕴集起。"

"比丘们,譬如一棵大树。它的根向下生长,横向生长,所有这些根都向上输送养分。这样,比丘们,这棵大树就能以此为食,以此为依,长时间存在。同样地,比丘们,对于结缚之法,若住于乐味观,则识会生起...

"比丘们,对于结缚之法,若住于过患观,则识不会生起。识灭则名色灭...如是这整个苦蕴灭尽。

"比丘们,譬如一棵大树。然后有人带着锄头和筐子来...未来不再生长。同样地,比丘们,对于结缚之法,若住于过患观,则识不会生起。识灭则名色灭...如是这整个苦蕴灭尽。"

60 因缘经

有一次,世尊住在俱卢国的剑磨瑟昙镇。那时,尊者阿难走近世尊,礼敬后坐在一旁。坐下后,尊者阿难对世尊说:"真是不可思议,世尊!真是稀有,世尊!这缘起法如此深奥,显现也如此深奥,但对我来说却似乎很浅显。"

"阿难,不要这么说!不要这么说!这缘起法确实深奥,显现也深奥。阿难,正是由于不能如实了知、通达这法,这众生才如同缠结的线团、如鸟巢般纠结,如文阎草,不能超越恶趣、恶道、堕落,不能超越轮回。

"阿难,对于可执取之法,若住于乐味观,则渴爱增长。缘渴爱而有取,缘取而有有,缘有而有生,缘生而有老死、忧悲苦恼绝望。如是这整个苦蕴集起。

"阿难,譬如一棵大树。它的根向下生长,横向生长,所有这些根都向上输送养分。这样,阿难,这棵大树就能以此为食,以此为依,长时间存在。同样地,阿难,对于可执取之法,若住于乐味观,则渴爱增长。缘渴爱而有取,缘取而有有...如是这整个苦蕴集起。

"阿难,对于可执取之法,若住于过患观,则渴爱灭尽。渴爱灭则取灭,取灭则有灭...如是这整个苦蕴灭尽。

"阿难,譬如一棵大树。然后有人带着锄头和筐子来。他砍断树根,挖出来,拔出所有根,甚至细如茅草根的也不放过。他把树砍成小段,劈开,切成薄片,在风中晒干,然后烧成灰,把灰撒在强风中或投入急流中。这样,阿难,这棵大树就被连根拔起,成为无根之物,未来不再生长。同样地,阿难,对于可执取之法,若住于过患观,则渴爱灭尽。渴爱灭则取灭,取灭则有灭,有灭则生灭,生灭则老死、忧悲苦恼绝望灭尽。如是这整个苦蕴灭尽。"

以下是第七品"大品"的开始

61 无闻经

如是我闻。一时,世尊住在舍卫城祇树给孤独园。他说:"比丘们,无闻凡夫对这四大所成之身可能会厌离、离欲、解脱。为什么?比丘们,因为可以看到这四大所成之身的增长和衰减,取得和舍弃。因此,无闻凡夫可能会对此厌离、离欲、解脱。"

"但是,比丘们,对于所谓的心、意、识,无闻凡夫不能厌离,不能离欲,不能解脱。为什么?比丘们,因为长久以来,无闻凡夫执着、贪爱、执取这个,认为'这是我的,这是我,这是我的自我'。因此,无闻凡夫不能厌离,不能离欲,不能解脱。"

"比丘们,无闻凡夫宁可认为这四大所成之身是自我,也不应认为心是自我。为什么?比丘们,因为可以看到这四大所成之身存在一年、两年、三年、四年、五年、十年、二十年、三十年、四十年、五十年、百年,甚至更长时间。"

"但是,比丘们,所谓的心、意、识,昼夜之间生起一个,灭去另一个。比丘们,就像森林中的猴子在树枝间移动,抓住一根枝子,放开它又抓另一根,放开又抓另一根。同样地,比丘们,所谓的心、意、识,昼夜之间生起一个,灭去另一个。"

"在这里,比丘们,多闻圣弟子如理作意缘起:'此有故彼有,此生故彼生;此无故彼无,此灭故彼灭。即:缘无明有行,缘行有识...如是这整个苦蕴集起。无明的无余离贪灭则行灭,行灭则识灭...如是这整个苦蕴灭尽。'"

"比丘们,多闻圣弟子如是观察,则厌离色,厌离受,厌离想,厌离行,厌离识。厌离则离欲,因离欲而解脱,解脱时生起解脱智:'生已尽,梵行已立,所作已办,不受后有。'他如实了知。"

巴利语原版经文

59/(9). Viññāṇasuttaṃ

　　 59. Sāvatthiyaṃ viharati …pe… “saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti. Viññāṇapaccayā nāmarūpaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

　　 “Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni …pe… evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti …pe….

　　 “Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. Viññāṇanirodhā nāmarūpanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

　　 “Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya …pe… āyatiṃ anuppādadhammo. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. Viññāṇassa nirodhā nāmarūpanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Navamaṃ.

60/(10). Nidānasuttaṃ

　　 60. Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.

　　 “Mā hevaṃ, ānanda, mā hevaṃ, ānanda! Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

　　 “Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

　　 “Seyyathāpi, ānanda, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ upādānapaccayā bhavo …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

　　 “Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

　　 “Seyyathāpi ānanda, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chinditvā phāleyya; phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya. Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Dasamaṃ.

　　 Dukkhavaggo chaṭṭho.

　　 Tassuddānaṃ–

　　 Parivīmaṃsanupādānaṃ, dve ca saṃyojanāni ca;

　　 Mahārukkhena dve vuttā, taruṇena ca sattamaṃ.

　　 Nāmarūpañca viññāṇaṃ, nidānena ca te dasāti.

7. Mahāvaggo

61/(1). Assutavāsuttaṃ

　　 61. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme …pe… “assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṃ kissa hetu? Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi”.

　　 “Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. Taṃ kissa hetu? Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ– ‘etaṃ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.

　　 “Varaṃ bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ. Taṃ kissa hetu? Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.

　　 “Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati. Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati; evameva kho, bhikkhave, yamidaṃ vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.

　　 “Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti– ‘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.

　　 “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Paṭhamaṃ.