77 第二阿罗汉经:

发生在舍卫城。佛陀说:"比丘们,色是无常的。凡无常者即是苦;凡是苦的即是无我;凡是无我的,应当如实知见:'这不是我的,这不是我,这不是我的自我'...如是应当以正慧如实观察。"

"比丘们,多闻圣弟子如是观察,则于色生厌,于受生厌,于想生厌,于行生厌,于识生厌。生厌则离贪;离贪则解脱;解脱则生解脱智:'生已尽,梵行已立,所作已办,不受后有'。比丘们,在一切众生住处中,在一切有顶中,这些阿罗汉是最上、最胜的。"

78 狮子经:

发生在舍卫城。佛陀说:"比丘们,狮子王在黄昏时从栖处出来;从栖处出来后伸展身体;伸展身体后环顾四方;环顾四方后发出三声狮子吼;发出三声狮子吼后外出觅食。比丘们,当其他动物听到狮子王的吼声时,大多恐惧战栗:洞穴中的躲入洞穴,水中的潜入水中,林中的逃入林中,飞鸟则飞向空中。比丘们,即使是被粗绳系缚在村镇王城的王家大象,也会挣断绳索,惊恐万状、大小便失禁地四处奔逃。如此威力巨大是狮子王,对其他动物有如此威势,如此威力。"

"同样地,比丘们,当如来出现于世间,他是阿罗汉、正等正觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。他宣说法:'此是色,此是色集,此是色灭;此是受...此是想...此是行...此是识,此是识集,此是识灭。'比丘们,即使是长寿、端正、享乐、长久住于高处宫殿的诸天,听闻如来说法也会大多恐惧战栗:'啊,原来我们是无常的却以为是常的。啊,原来我们是不稳固的却以为是稳固的。啊,原来我们是非永恒的却以为是永恒的。原来我们也是无常、不稳固、非永恒的,包含在有身之中。'如此威力巨大是如来对天人世界,如此威势,如此威力。"世尊说此...导师说此:

"当佛以证智,

转动法轮时,

天人世间师,

无与伦比者。

宣说有身灭,

及有身生起,

八支圣道法,

导向苦灭尽。

长寿诸天神,

端严有光荣,

恐惧生战栗,

如兽畏狮王。

未超越有身,

知我等无常,

闻阿罗汉语,

解脱如是者。"

79 被食经:

发生在舍卫城。"比丘们,任何沙门或婆罗门,当他们忆念种种宿命时,实际上都是在忆念五取蕴或其中之一。哪五种?'我过去是如此色相'——比丘们,当如是忆念时,实际上是在忆念色。'我过去有如此感受'——比丘们,当如是忆念时,实际上是在忆念受。'我过去有如此想法'...'我过去有如此行为'...'我过去有如此识'——比丘们,当如是忆念时,实际上是在忆念识。"

"比丘们,什么是色?因为受到干扰而称为色。被什么干扰?被冷干扰,被热干扰,被饥干扰,被渴干扰,被虻、蚊、风、热、爬行类接触所干扰。因为受到干扰,所以称为色。"

"比丘们,什么是受?因为感受而称为受。感受什么?感受乐、感受苦、感受不苦不乐。因为感受,所以称为受。"

"比丘们,什么是想?因为认知而称为想。认知什么?认知蓝、认知黄、认知红、认知白。因为认知,所以称为想。"

"比丘们,什么是行?因为造作有为法而称为行。造作什么有为法?为了色而造作色,为了受而造作受,为了想而造作想,为了行而造作行,为了识而造作识。因为造作有为法,所以称为行。"

"比丘们,什么是识?因为了别而称为识。了别什么?了别酸、了别苦、了别辣、了别甜、了别涩、了别不涩、了别咸、了别不咸。因为了别,所以称为识。"

"在此,比丘们,多闻圣弟子如是思维:'我现在被色所食。过去我也同样被色所食,就像现在被现在的色所食一样。如果我喜爱未来的色,未来我也会同样被色所食,就像现在被现在的色所食一样。'经过如是思维后,他对过去的色不执著,不喜爱未来的色,为了对现在的色生起厌离、离欲、灭尽而修行。"

"'我现在被受所食。过去我也同样被受所食,就像现在被现在的受所食一样。如果我喜爱未来的受,未来我也会同样被受所食,就像现在被现在的受所食一样。'经过如是思维后,他对过去的受不执著,不喜爱未来的受,为了对现在的受生起厌离、离欲、灭尽而修行。"

"'我现在被想所食...我现在被行所食。过去我也同样被行所食,就像现在被现在的行所食一样。如果我喜爱未来的行,未来我也会同样被行所食,就像现在被现在的行所食一样。'经过如是思维后,他对过去的行不执著,不喜爱未来的行,为了对现在的行生起厌离、离欲、灭尽而修行。"

"'我现在被识所食。过去我也同样被识所食,就像现在被现在的识所食一样。如果我喜爱未来的识,未来我也会同样被识所食,就像现在被现在的识所食一样。'经过如是思维后,他对过去的识不执著,不喜爱未来的识,为了对现在的识生起厌离、离欲、灭尽而修行。"

"比丘们,你们认为如何?色是常还是无常?"

"是无常的,世尊。"

"无常的是苦还是乐?"

"是苦的,世尊。"

"对于无常、苦、变异的法,是否适合认为'这是我的,这是我,这是我的自我'?"

"不适合,世尊。"

"受...想...行...识是常还是无常?"

"是无常的,世尊。"

"无常的是苦还是乐?"

"是苦的,世尊。"

"对于无常、苦、变异的法,是否适合认为'这是我的,这是我,这是我的自我'?"

"不适合,世尊。"

"因此,比丘们,任何色,无论是过去、未来、现在的,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切色都应当如实以正慧观察:'这不是我的,这不是我,这不是我的自我。'任何受...任何想...任何行...任何识,无论是过去、未来、现在的...远的或近的,一切识都应当如实以正慧观察:'这不是我的,这不是我,这不是我的自我。'"

"比丘们,这称为圣弟子在减损而非增益,在舍弃而非执取,在分散而非积聚,在熄灭而非燃起。他减损什么而非增益?减损色而非增益;减损受...想...行...识而非增益。他舍弃什么而非执取?舍弃色而非执取;舍弃受...想...行...识而非执取。"

"他分散什么而非积聚?分散色而非积聚;分散受...想...行...识而非积聚。他熄灭什么而非燃起?熄灭色而非燃起;熄灭受...想...行...识而非燃起。"

"比丘们,多闻圣弟子如是观察,则于色生厌,于受生厌,于想生厌,于行生厌,于识生厌。生厌则离贪;离贪则解脱;解脱则生解脱智:'生已尽,梵行已立,所作已办,不受后有。'"

"比丘们,这样的比丘既不增益也不减损,已减损而住;既不执取也不舍弃,已舍弃而住;既不积聚也不分散,已分散而住;既不燃起也不熄灭,已熄灭而住。他既不增益也不减损什么?已减损而住的他,对色既不增益也不减损;已减损而住的他,对受...想...行...识既不增益也不减损。他既不执取也不舍弃什么?已舍弃而住的他,对色既不执取也不舍弃;已舍弃而住的他,对受...想...行...识既不执取也不舍弃。他既不积聚也不分散什么?已分散而住的他,对色既不积聚也不分散;已分散而住的他,对受...想...行...识既不积聚也不分散。他既不燃起也不熄灭什么?已熄灭而住的他,对色既不燃起也不熄灭;已熄灭而住的他,对受...想...行...识既不燃起也不熄灭。"

"比丘们,心如是解脱的比丘,诸天神包括帝释、梵天、生主天都从远处礼敬他:

'礼敬你,最胜士!

礼敬你,至上人!

我们不能了知,

你依何而禅修。'"

这就是第七经的全部内容。

巴利语原版经文

77/(5). Dutiya-arahantasuttaṃ

　　 77. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti …pe… evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ”.

　　 “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti. Pañcamaṃ.

78/(6). Sīhasuttaṃ

　　 78. Sāvatthinidānaṃ “Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati; tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti; yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti; bilaṃ bilāsayā pavisanti; dakaṃ dakāsayā pavisanti; vanaṃ vanāsayā pavisanti; ākāsaṃ pakkhino bhajanti. Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā, yena vā tena vā palāyanti. Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho, evaṃ mahānubhāvo”.

　　 “Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti– ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti– ‘aniccāva kira, bho, mayaṃ samānā niccamhāti amaññimha. Addhuvāva kira, bho, mayaṃ samānā dhuvamhāti amaññimha. Asassatāva kira, bho, mayaṃ samānā sassatamhāti amaññimha. Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho, evaṃ mahānubhāvo”ti. Idamavoca bhagavā …pe… etadavoca satthā–

　　 “Yadā buddho abhiññāya, dhammacakkaṃ pavattayi;

　　 Sadevakassa lokassa, satthā appaṭipuggalo.

　　 “Sakkāyañca nirodhañca, sakkāyassa ca sambhavaṃ;

　　 Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

　　 “Yepi dīghāyukā devā, vaṇṇavanto yasassino;

　　 Bhītā santāsamāpāduṃ, sīhassevitare migā.

　　 Avītivattā sakkāyaṃ, aniccā kira bho mayaṃ;

　　 Sutvā arahato vākyaṃ, vippamuttassa tādino”ti. Chaṭṭhaṃ.

79/(7). Khajjanīyasuttaṃ

　　 79. Sāvatthinidānaṃ. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ pubbenivāsaṃ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṃ vā aññataraṃ. Katame pañca? ‘Evaṃrūpo ahosiṃ atītamaddhānan’ti– iti vā hi, bhikkhave, anussaramāno rūpaṃyeva anussarati. ‘Evaṃvedano ahosiṃ atītamaddhānan’ti– iti vā hi, bhikkhave, anussaramāno vedanaṃyeva anussarati. ‘Evaṃsañño ahosiṃ atītamaddhānan’ti… ‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti… ‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti– iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati”.

　　 “Kiñca, bhikkhave, rūpaṃ vadetha? Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati. Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.

　　 “Kiñca, bhikkhave, vedanaṃ vadetha? Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati. Kiñca vedayati? Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati. Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.

　　 “Kiñca, bhikkhave, saññaṃ vadetha? Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. Kiñca sañjānāti? Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.

　　 “Kiñca bhikkhave, saṅkhāre vadetha? Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. Kiñca saṅkhatamabhisaṅkharonti? Rūpaṃ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṃ vedanattāya saṅkhatamabhi-saṅkharonti, saññaṃ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti. Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.

　　 “Kiñca, bhikkhave, viññāṇaṃ vadetha? Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. Kiñca vijānāti? Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti. Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.

　　 “Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati– ‘ahaṃ kho etarahi rūpena khajjāmi. Atītampāhaṃ addhānaṃ evameva rūpena khajjiṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anāgatampāhaṃ addhānaṃ evameva rūpena khajjeyyaṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti. So iti paṭisaṅkhāya atītasmiṃ rūpasmiṃ anapekkho hoti anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

　　 “‘Ahaṃ kho etarahi vedanāya khajjāmi. Atītampāhaṃ addhānaṃ evameva vedanāya khajjiṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi. Ahañceva kho pana anāgataṃ vedanaṃ abhinandeyyaṃ; anāgatampāhaṃ addhānaṃ evameva vedanāya khajjeyyaṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti. So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti; anāgataṃ vedanaṃ nābhinandati; paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.

　　 “‘Ahaṃ kho etarahi saññāya khajjāmi …pe… ahaṃ kho etarahi saṅkhārehi khajjāmi. Atītampāhaṃ addhānaṃ evameva saṅkhārehi khajjiṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti. Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṃ anāgatampāhaṃ addhānaṃ evameva saṅkhārehi khajjeyyaṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti. So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.

　　 “‘Ahaṃ kho etarahi viññāṇena khajjāmi. Atītampi addhānaṃ evameva viññāṇena khajjiṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. Ahañceva kho pana anāgataṃ viññāṇaṃ abhinandeyyaṃ; anāgatampāhaṃ addhānaṃ evameva viññāṇena khajjeyyaṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti. So iti paṭisaṅkhāya atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

　　 “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… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ …pe… yaṃ dūre santike vā, sabbaṃ viññāṇaṃ– ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ”.

　　 “Ayaṃ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti; pajahati, na upādiyati; visineti, na ussineti; vidhūpeti, na sandhūpeti. Kiñca apacināti, no ācināti? Rūpaṃ apacināti, no ācināti; vedanaṃ saññaṃ… saṅkhāre… viññāṇaṃ apacināti, no ācināti. Kiñca pajahati, na upādiyati? Rūpaṃ pajahati, na upādiyati; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ pajahati, na upādiyati. Kiñca visineti, na ussineti? Rūpaṃ visineti, na ussineti; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ visineti, na ussineti. Kiñca vidhūpeti, na sandhūpeti? Rūpaṃ vidhūpeti, na sandhūpeti; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ vidhūpeti, na sandhūpeti.

　　 “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

　　 “Ayaṃ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito neva pajahati na upādiyati, pajahitvā ṭhito neva visineti na ussineti, visinetvā ṭhito neva vidhūpeti na sandhūpeti. Vidhūpetvā ṭhito kiñca nevācināti na apacināti? Apacinitvā ṭhito rūpaṃ nevācināti na apacināti; apacinitvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ nevācināti na apacināti. Apacinitvā ṭhito kiñca neva pajahati na upādiyati? Pajahitvā ṭhito rūpaṃ neva pajahati na upādiyati; pajahitvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ neva pajahati na upādiyati. Pajahitvā ṭhito kiñca neva visineti na ussineti? Visinetvā ṭhito rūpaṃ neva visineti na ussineti; visinetvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ neva visineti na ussineti. Visinetvā ṭhito kiñca neva vidhūpeti na sandhūpeti? Vidhūpetvā ṭhito rūpaṃ neva vidhūpeti na sandhūpeti; vidhūpetvā ṭhito vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ neva vidhūpeti na sandhūpeti. Vidhūpetvā ṭhito evaṃvimuttacittaṃ kho, bhikkhave, bhikkhuṃ sa-indā devā sabrahmakā sapajāpatikā ārakāva namassanti–

　　 “Namo te purisājañña, namo te purisuttama;

　　 Yassa te nābhijānāma, yampi nissāya jhāyasī”ti. Sattamaṃ.