一时，世尊与众多比丘住在舍卫城东园鹿母讲堂。那时正值月圆之夜的布萨日，世尊在露天处与比丘众一同坐着。

这时，有一位比丘从座位起身，整理上衣偏袒右肩，向世尊合掌，对世尊说："尊者，我想请问世尊一些问题，如果世尊允许我提问的话。"

世尊说："那么比丘，你就坐在自己的座位上，随意提问吧。"

那位比丘应答："是的，尊者。"坐回自己的座位后，向世尊问道："尊者，这五取蕴是否为：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴？"

世尊答道："是的，比丘，这就是五取蕴：色取蕴乃至识取蕴。"

那比丘欢喜赞叹世尊的开示，又进一步问道："尊者，这五取蕴以什么为根本？"

"比丘，这五取蕴以欲为根本。"

比丘又问："尊者，这五取蕴就是执取本身，还是离开五取蕴另有执取？"

世尊答："比丘，这五取蕴既不是执取本身，离开五取蕴也没有执取。但对五取蕴的贪欲，那就是执取。"

比丘继续问："尊者，对五取蕴的贪欲会有差别吗？"

世尊答："会有差别，比丘。有人会这样想：'愿我未来有如是色、如是受、如是想、如是行、如是识。'这就是对五取蕴贪欲的差别。"

比丘又问："尊者，什么情况下称之为蕴？"

世尊答道："比丘，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，这些都称为色蕴。任何受...任何想...任何行...任何识，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，这些都称为识蕴。这就是所谓的蕴。"

比丘又问："尊者，是什么因缘使得色蕴得以安立？是什么因缘使得受蕴、想蕴、行蕴、识蕴得以安立？"

世尊答："比丘，四大种是色蕴安立的因缘。触是受蕴安立的因缘。触是想蕴安立的因缘。触是行蕴安立的因缘。名色是识蕴安立的因缘。"

比丘又问："尊者，如何产生身见？"

世尊答："比丘，在此，不闻法的凡夫，不见圣者，不知圣法，不善巧圣法，不见善人，不知善人法，不善巧善人法。他们：

将色视为我，或认为我拥有色，或色在我中，或我在色中

将受...想...行...识视为我，或认为我拥有识，或识在我中，或我在识中

这就是身见的产生。"

比丘又问："尊者，如何才不会产生身见？"

世尊答："比丘，在此，多闻圣弟子，见圣者，知圣法，善巧圣法，见善人，知善人法，善巧善人法。他们：

不将色视为我，不认为我拥有色，不认为色在我中，不认为我在色中

不将受...想...行...识视为我，不认为我拥有识，不认为识在我中，不认为我在识中

这样就不会产生身见。"

比丘又问："尊者，什么是色的味著、过患和出离？什么是受...想...行...识的味著、过患和出离？"

世尊答："比丘，缘于色而生起乐和喜悦，这是色的味著。色是无常、苦、变易法，这是色的过患。调伏和断除对色的欲贪，这是色的出离。同样地，缘于受...想...行...识而生起乐和喜悦是其味著，它们的无常、苦、变易性是其过患，调伏和断除对它们的欲贪是其出离。"

比丘又问："尊者，如何知见才能使这个有识之身及外在的一切相中，不生起我执、我所执和我慢随眠？"

世尊答："比丘，对于任何色，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，应当以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'对于任何受...想...行...识，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，都应当以正慧如实观察：'这不是我的，这不是我，这不是我的自我。'这样知见的人，就能使这个有识之身及外在的一切相中，不生起我执、我所执和我慢随眠。"

那时，有一位比丘心中生起这样的念头："这样说来，色是无我，受...想...行...识是无我，那么由无我所造的业，怎么会触及自我呢？"

世尊知道这位比丘心中的想法，就对诸比丘说：

"诸比丘，确实可能有某个愚痴的人，被无明所覆，被渴爱所主导，会认为应该超越佛陀的教导，想：'色是无我，受...想...行...识是无我，那么由无我所造的业，怎么会触及自我呢？'诸比丘，我已经在各种法中以反问方式教导你们。"

"诸比丘，你们认为如何，色是常还是无常？"

"无常，尊者。"

"受...想...行...识是常还是无常？"

"无常，尊者。"

"无常的是苦还是乐？"

"是苦，尊者。"

"对于无常、苦、变易之法，是否适合认为：'这是我的，这是我，这是我的自我'？"

"不适合，尊者。"

"因此...如是见者...了知：不再有后有。"

总结偈颂：

"两种蕴论及名称与因缘，

两种我见与贪味识，

如是十种问题，

比丘次第而问。"

这是第十经。

第八品 被食品完结。

此品摄颂：

"味著有二，集起亦二，

阿罗汉相关二经，

狮子与被食，

托钵与波梨耶，

最后是满月。"

巴利语原版经文

SN.22.82/(10). Puṇṇamasuttaṃ

　　 82. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.

　　 Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca– “puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti? “Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṃ etadavoca “ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ– rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.

　　 “Ime kho pana, bhikkhu, pañcupādānakkhandhā; seyyathidaṃ– rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti. “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi–

　　 “Ime kho pana, bhante, pañcupādānakkhandhā kiṃmūlakā”ti? “Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe… taññeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānanti? “Na kho, bhikkhu, taññeva upādānaṃ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṃ, api ca yo tattha chandarāgo taṃ tattha upādānan”ti. “Sādhu, bhante”ti kho so bhikkhu …pe… uttariṃ pañhaṃ apucchi–

　　 “Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti? “Siyā, bhikkhū”ti bhagavā avoca– “idha, bhikkhu, ekaccassa evaṃ hoti– ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti? “Sādhu, bhante”ti kho so bhikkhu …pe… uttariṃ pañhaṃ apucchi–

　　 “Kittāvatā nu kho, bhante, khandhānaṃ khandhādhivacanan”ti? “Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho. Yā kāci vedanā… yā kāci saññā ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanan”ti. “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi–

　　 “Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; ko hetu ko paccayo vedanākkhandhassa paññāpanāya; ko hetu ko paccayo saññākkhandhassa paññāpanāya; ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti? “Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṃ hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā”ti. “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi–

　　 “Kathaṃ nu kho, bhante, sakkāyadiṭṭhi hotī”ti? “Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti. “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi–

　　 “Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī”ti? “Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti. “Sādhu bhante”ti kho so bhikkhu …pe… apucchi–

　　 “Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko vedanāya… ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇan”ti? “Yaṃ kho, bhikkhu, rūpaṃ paṭicc uppajjati sukhaṃ somanassaṃ– ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ– ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ– idaṃ rūpassa nissaraṇaṃ. Yaṃ vedanaṃ paṭicca… yaṃ saññaṃ paṭicca… ye saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicc uppajjati sukhaṃ somanassaṃ– ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ– ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ– idaṃ viññāṇassa nissaraṇan”ti. “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi–

　　 “Kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Yaṃ kiñci, bhikkhu, 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 passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… 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 passati. Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.

　　 Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi– “iti kira bho rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā; anattakatāni kammāni kathamattānaṃ phusissantī”ti. Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi–

　　 “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya. Iti kira, bho, rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Anattakatāni kammāni kathamattānaṃ phusissantīti? Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.

　　 “Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, 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 …pe… evaṃ passaṃ …pe… nāparaṃ itthattāyāti pajānātī”ti.

　　 “Dve khandhā taññeva siyaṃ, adhivacanañca hetunā;

　　 Sakkāyena duve vuttā, assādaviññāṇakena ca.

　　 Ete dasavidhā vuttā, hoti bhikkhu pucchāyā”ti. Dasamaṃ.

　　 Khajjanīyavaggo aṭṭhamo.

　　 Tassuddānaṃ–

　　 Assādo dve samudayā, arahantehi apare dve;

　　 Sīho khajjanī piṇḍolyaṃ, pālileyyena puṇṇamāti.