第58经 正等觉者经

[地点]在舍卫城。

世尊说："比丘们，如来、阿罗汉、正等觉者因为对色厌离、离贪、灭尽、不执取而解脱，所以称为正等觉者。比丘们，慧解脱的比丘也因为对色厌离、离贪、灭尽、不执取而解脱，所以称为慧解脱者。

如来、阿罗汉、正等觉者因为对受厌离、离贪、灭尽、不执取而解脱，所以称为正等觉者。比丘们，慧解脱的比丘也因为对受厌离...乃至...所以称为慧解脱者。

如来、阿罗汉、正等觉者因为对想...对行...对识厌离、离贪、灭尽、不执取而解脱，所以称为正等觉者。比丘们，慧解脱的比丘也因为对识厌离、离贪、灭尽、不执取而解脱，所以称为慧解脱者。

比丘们，那么如来、阿罗汉、正等觉者与慧解脱比丘有什么区别、什么殊胜之处、什么差异呢？"

[比丘们回答]："世尊，我们的法以世尊为根本，以世尊为导师，以世尊为依止。善哉，请世尊开示此义，我们听闻后当受持。"

[世尊说]："那么比丘们，谛听，善思念之，我将说法。"

"是的，世尊。"比丘们回答世尊。世尊如是说：

"比丘们，如来、阿罗汉、正等觉者是未生道的开创者，未显道的显示者，未说道的宣说者，知道者，明道者，善巧道者。而现在的弟子们随道而行，后来随学。比丘们，这就是如来、阿罗汉、正等觉者与慧解脱比丘的区别、殊胜之处、差异。"

第59经 无我相经

一时，世尊住在波罗奈城仙人落处的鹿野苑。在那里，世尊对五比丘说："比丘们。"

"大德。"那些比丘回答世尊。世尊如是说：

"比丘们，色是无我。比丘们，如果色是我，则此色不应导致病苦，于色应得如意：'愿我的色如是，愿我的色不如是'。然而比丘们，因为色是无我，所以色导致病苦，于色不得如意：'愿我的色如是，愿我的色不如是'。"

"受是无我。比丘们，如果受是我，则此受不应导致病苦，于受应得如意：'愿我的受如是，愿我的受不如是'。然而比丘们，因为受是无我，所以受导致病苦，于受不得如意：'愿我的受如是，愿我的受不如是'。"

"想是无我...乃至...行是无我。比丘们，如果行是我，则此行不应导致病苦，于行应得如意：'愿我的行如是，愿我的行不如是'。然而比丘们，因为行是无我，所以行导致病苦，于行不得如意：'愿我的行如是，愿我的行不如是'。"

"识是无我。比丘们，如果识是我，则此识不应导致病苦，于识应得如意：'愿我的识如是，愿我的识不如是'。然而比丘们，因为识是无我，所以识导致病苦，于识不得如意：'愿我的识如是，愿我的识不如是'。"

[世尊问]："比丘们，你们认为如何，色是常还是无常？"

"是无常，世尊。"

"若是无常者，是苦还是乐？"

"是苦，世尊。"

"若是无常、苦、变易之法，是否适合认为：'这是我的，这是我，这是我的我'？"

"确实不适合，世尊。"

"受...想...行...识是常还是无常？"

"是无常，世尊。"

"若是无常者，是苦还是乐？"

"是苦，世尊。"

"若是无常、苦、变易之法，是否适合认为：'这是我的，这是我，这是我的我'？"

"确实不适合，世尊。"

"因此，比丘们，凡是过去、未来、现在，内或外，粗或细，劣或胜，远或近的任何色，都应以正慧如实见：'这不是我的，这不是我，这不是我的我'。任何过去、未来、现在，内或外...乃至...远或近的受，都应以正慧如实见：'这不是我的，这不是我，这不是我的我'。"

"任何想...乃至...任何行，都应以正慧如实见：'这不是我的，这不是我，这不是我的我'。"

"任何过去、未来、现在，内或外，粗或细，劣或胜，远或近的识，都应以正慧如实见：'这不是我的，这不是我，这不是我的我'。"

"如是见者，比丘们，多闻圣弟子于色厌离，于受厌离，于想厌离，于行厌离，于识厌离。厌离则离贪；由离贪而解脱；解脱则有解脱智：'生已尽，梵行已立，所作已办，不受后有'。"

世尊如是说已。五比丘满意欢喜于世尊之所说。

当此解说被宣说时，五比丘的心因无执取而从诸漏中解脱。

第60经 摩诃利经

如是我闻。一时，世尊住在毗舍离城大林重阁讲堂。那时，离车族的摩诃利来到世尊处...乃至...坐在一旁后，摩诃利离车对世尊说：

"大德，富兰那迦叶如是说：'众生污染无因无缘；众生无因无缘而污染。众生清净无因无缘；众生无因无缘而清净。'在此，世尊如何说？"

[世尊答]："摩诃利，众生污染有因有缘；众生有因有缘而污染。众生清净有因有缘；众生有因有缘而清净。"

[摩诃利问]："大德，什么是因，什么是缘，使众生污染？如何有因有缘而众生污染？"

[世尊答]："摩诃利，如果色完全是苦，随苦而行，为苦所覆，不为乐所覆，众生就不会贪著于色。摩诃利，正因为色是乐，随乐而行，为乐所覆，不为苦所覆，所以众生贪著于色；因贪著而结缚；因结缚而污染。摩诃利，这就是因，这就是缘，使众生污染。如是有因有缘而众生污染。"

"摩诃利，如果受完全是苦，随苦而行，为苦所覆，不为乐所覆，众生就不会贪著于受。摩诃利，正因为受是乐，随乐而行，为乐所覆，不为苦所覆，所以众生贪著于受；因贪著而结缚；因结缚而污染。摩诃利，这也是因，这是缘，使众生污染。如是有因有缘而众生污染。"

"摩诃利，如果想...乃至...如果行完全是苦，随苦而行，为苦所覆，不为乐所覆，众生就不会贪著于行。摩诃利，正因为行是乐，随乐而行，为乐所覆，不为苦所覆，所以众生贪著于行；因贪著而结缚；因结缚而污染。摩诃利，这也是因，这是缘，使众生污染。如是有因有缘而众生污染。"

"摩诃利，如果识完全是苦，随苦而行，为苦所覆，不为乐所覆，众生就不会贪著于识。摩诃利，正因为识是乐，随乐而行，为乐所覆，不为苦所覆，所以众生贪著于识；因贪著而结缚；因结缚而污染。摩诃利，这也是因，这是缘，使众生污染。如是有因有缘而众生污染。"

[摩诃利问]："大德，什么是因，什么是缘，使众生清净？如何有因有缘而众生清净？"

[世尊答]："摩诃利，如果色完全是乐，随乐而行，为乐所覆，不为苦所覆，众生就不会厌离于色。摩诃利，正因为色是苦，随苦而行，为苦所覆，不为乐所覆，所以众生厌离于色；因厌离而离贪；因离贪而清净。摩诃利，这就是因，这就是缘，使众生清净。如是有因有缘而众生清净。"

"摩诃利，如果受完全是乐...乃至...如果想...乃至...如果行完全是乐...乃至...如果识完全是乐，随乐而行，为乐所覆，不为苦所覆，众生就不会厌离于识。摩诃利，正因为识是苦，随苦而行，为苦所覆，不为乐所覆，所以众生厌离于识；因厌离而离贪；因离贪而清净。摩诃利，这就是因，这就是缘，使众生清净。如是有因有缘而众生清净。"

巴利语原版经文

SN.22.58/(6). Sammāsambuddhasuttaṃ

　　 58. Sāvatthinidānaṃ. “Tathāgato, bhikkhave, arahaṃ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.

　　 “Tathāgato, bhikkhave, arahaṃ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā …pe… paññāvimuttoti vuccati.

　　 “Tathāgato, bhikkhave, arahaṃ sammāsambuddho saññāya… saṅkhārānaṃ… viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.

　　 “Tatra kho, bhikkhave, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva 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–

　　 “Tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido; maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchāsamannāgatā. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti. Chaṭṭhaṃ.

SN.22.59/(7). Anattalakkhaṇasuttaṃ

　　 59. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe– ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe– ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’”ti.

　　 “Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya– ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati na ca labbhati vedanāya– ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’”ti.

　　 “Saññā anattā …pe… saṅkhārā anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu– ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu– ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’”ti.

　　 “Viññāṇaṃ anattā. Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe– ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe– ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’”ti.

　　 “Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.

　　 “Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ– ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā …pe… yā dūre santike vā, sabbā vedanā– ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

　　 “Yā kāci saññā …pe… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā …pe… ye dūre santike vā, sabbe saṅkhārā– ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

　　 “Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ– ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

　　 “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.

　　 Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ .

　　 Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Sattamaṃ.

SN.22.60/(8). Mahālisuttaṃ

　　 60. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāli licchavi yena bhagavā tenupasaṅkami …pe… ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca–

　　 “Pūraṇo, bhante, kassapo evamāha– ‘natthi hetu natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhantī’ti. Idha, bhagavā kimāhā”ti?

　　 “Atthi, mahāli, hetu atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi, mahāli, hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhantī”ti.

　　 “Katamo pana, bhante, hetu katamo paccayo sattānaṃ saṃkilesāya; kathaṃ sahetū sappaccayā sattā saṃkilissantī”ti?

　　 “Rūpañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ. Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā rūpasmiṃ sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya; evaṃ sahetū sappaccayā sattā saṃkilissanti.

　　 “Vedanā ca hidaṃ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vedanāya sārajjeyyuṃ. Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissanti.

　　 “Saññā ca hidaṃ, mahāli …pe… saṅkhārā ca hidaṃ, mahāli, ekantadukkhā abhavissaṃsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā saṅkhāresu sārajjeyyuṃ. Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissanti.

　　 “Viññāṇañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ. Yasmā ca kho mahāli, viññāṇaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā viññāṇasmiṃ sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissantī”ti.

　　 “Katamo pana, bhante, hetu katamo paccayo sattānaṃ visuddhiyā; kathaṃ sahetū sappaccayā sattā visujjhantī”ti? “Rūpañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ. Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā rūpasmiṃ nibbindanti; nibbindaṃ virajjanti; virāgā visujjhanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā. Evaṃ sahetū sappaccayā sattā visujjhanti”.

　　 “Vedanā ca hidaṃ, mahāli, ekantasukhā abhavissa …pe… saññā ca hidaṃ, mahāli …pe… saṅkhārā ca hidaṃ, mahāli, ekantasukhā abhavissaṃsu …pe… viññāṇañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ. Yasmā ca kho, mahāli, viññāṇaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā viññāṇasmiṃ nibbindanti; nibbindaṃ virajjanti; virāgā visujjhanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā Evampi sahetū sappaccayā sattā visujjhantī”ti. Aṭṭhamaṃ.