99 系缚经

在舍卫城。"诸比丘，这轮回是无始的。被无明所覆、被爱欲所系缚的众生，在轮回中流转，其最初起点不可知。诸比丘，会有这样的时候：大海干涸、蒸发、消失；但是，诸比丘，我说被无明所覆、被爱欲所系缚的众生在轮回中流转，其苦难并未到达终点。诸比丘，会有这样的时候：须弥山王被烧毁、消失、不复存在；但是，诸比丘，我说被无明所覆、被爱欲所系缚的众生在轮回中流转，其苦难并未到达终点。诸比丘，会有这样的时候：大地被烧毁、消失、不复存在；但是，诸比丘，我说被无明所覆、被爱欲所系缚的众生在轮回中流转，其苦难并未到达终点。"

"诸比丘，就像一只狗被绳子绑在坚固的柱子或桩子上，它只能围绕着那根柱子或桩子转圈；同样地，诸比丘，未闻法的凡夫，不见圣者...(中略)...不习圣者之法，将色视为我，将受视为我，将想视为我，将行视为我，将识视为我，或认为识是我所有，或认为我中有识，或认为识中有我。他只是围绕着色而转，围绕着受而转，围绕着想而转，围绕着行而转，围绕着识而转。他围绕这些而转时，不能从色解脱，不能从受解脱，不能从想解脱，不能从行解脱，不能从识解脱，不能从生、老、死、忧、悲、苦、恼、绝望中解脱。我说他不能从苦中解脱。"

"然而，诸比丘，多闻圣弟子，见圣者...(中略)...善习圣者之法，不将色视为我，不将受视为我，不将想视为我，不将行视为我，不将识视为我，不认为识是我所有，不认为我中有识，不认为识中有我。他不围绕色而转，不围绕受而转，不围绕想而转，不围绕行而转，不围绕识而转。他不围绕这些而转时，就能从色解脱，能从受解脱，能从想解脱，能从行解脱，能从识解脱，能从生、老、死、忧、悲、苦、恼、绝望中解脱。我说他能从苦中解脱。"

100 第二系缚经

在舍卫城。"诸比丘，这轮回是无始的。被无明所覆、被爱欲所系缚的众生，在轮回中流转，其最初起点不可知。诸比丘，就像一只狗被绳子绑在坚固的柱子或桩子上。当它行走时，就在那柱子或桩子周围行走；当它站立时，就在那柱子或桩子周围站立；当它坐下时，就在那柱子或桩子周围坐下；当它躺下时，就在那柱子或桩子周围躺下。同样地，诸比丘，未闻法的凡夫将色视为'这是我的，这是我，这是我的自我'。将受...想...行...识视为'这是我的，这是我，这是我的自我'。他行走时围绕着这五取蕴，站立时围绕着这五取蕴，坐下时围绕着这五取蕴，躺下时围绕着这五取蕴。因此，诸比丘，应当经常观察自己的心：'长久以来，此心被贪、嗔、痴所污染。'诸比丘，由心的污染，众生变得污染；由心的清净，众生变得清净。"

"诸比丘，你们见过所谓的彩画吗？" "是的，尊者。" "诸比丘，那彩画是由心所想象出来的。诸比丘，心比那彩画更为多彩多姿。因此，诸比丘，应当经常观察自己的心：'长久以来，此心被贪、嗔、痴所污染。'诸比丘，由心的污染，众生变得污染；由心的清净，众生变得清净。"

"诸比丘，我不见其他任何种类像畜生道的众生那样多样化。诸比丘，那些畜生道的众生也是由心想象出来的，而心比那些畜生道的众生更为多样化。因此，诸比丘，应当经常观察自己的心：'长久以来，此心被贪、嗔、痴所污染。'诸比丘，由心的污染，众生变得污染；由心的清净，众生变得清净。"

"诸比丘，就像染匠或画师，用各种颜料——如黄、红、蓝或深红色——在精心处理的木板、墙壁或布匹上画出男人或女人的完整形象。同样地，诸比丘，未闻法的凡夫不断地产生色...受...想...行...识。诸比丘，你们认为如何，色是常还是无常？" "无常，尊者。" "受...想...行...识...(中略)...因此，诸比丘，如是见者...(中略)...了知'不再有后有'。"

101 斧柄经

在舍卫城。"诸比丘，我说知者、见者能够灭尽诸漏，而非不知者、不见者。诸比丘，知什么、见什么能够灭尽诸漏？'这是色，这是色的生起，这是色的灭尽；这是受...这是想...这是行...这是识，这是识的生起，这是识的灭尽'——诸比丘，如此知、如此见，则能灭尽诸漏。"

"诸比丘，对于不修习禅修的比丘，即使他生起这样的愿望：'但愿我的心能无执取地从诸漏中解脱！'他的心也不能无执取地从诸漏中解脱。这是什么原因？应当说是'因为未修习'。未修习什么？未修习四念处，未修习四正勤，未修习四神足，未修习五根，未修习五力，未修习七觉支，未修习八正道。"

"诸比丘，就像母鸡有八个、十个或十二个蛋。如果这些蛋没有被母鸡好好地孵化，没有好好地温暖，没有好好地培育。即使那母鸡生起这样的愿望：'但愿我的小鸡能用爪子或喙啄破蛋壳，安全地出生！'那些小鸡也不可能用爪子或喙啄破蛋壳安全地出生。这是什么原因？因为那母鸡的八个、十个或十二个蛋没有被好好地孵化，没有好好地温暖，没有好好地培育。同样地，诸比丘，对于不修习禅修的比丘，即使他生起这样的愿望：'但愿我的心能无执取地从诸漏中解脱！'他的心也不能无执取地从诸漏中解脱。这是什么原因？应当说是'因为未修习'。未修习什么？未修习四念处...(中略)...八正道。"

"诸比丘，对于精勤修习禅修的比丘，即使他没有生起这样的愿望：'但愿我的心能无执取地从诸漏中解脱！'他的心也能无执取地从诸漏中解脱。这是什么原因？应当说是'因为已修习'。已修习什么？已修习四念处，已修习四正勤，已修习四神足，已修习五根，已修习五力，已修习七觉支，已修习八正道。"

"诸比丘，就像母鸡有八个、十个或十二个蛋。如果这些蛋被母鸡好好地孵化，好好地温暖，好好地培育。即使那母鸡没有生起这样的愿望：'但愿我的小鸡能用爪子或喙啄破蛋壳，安全地出生！'那些小鸡也能用爪子或喙啄破蛋壳安全地出生。这是什么原因？因为那母鸡的八个、十个或十二个蛋被好好地孵化，好好地温暖，好好地培育。同样地，诸比丘，对于精勤修习禅修的比丘，即使他没有生起这样的愿望：'但愿我的心能无执取地从诸漏中解脱！'他的心也能无执取地从诸漏中解脱。这是什么原因？应当说是'因为已修习'。已修习什么？已修习四念处...(中略)...已修习八正道。"

"诸比丘，就像木匠或木匠的学徒在斧柄上看到手指印和拇指印。他虽然不知道'今天我的斧柄磨损了这么多，昨天磨损了这么多，前天磨损了这么多'，但当斧柄磨损时，他知道它已经磨损了。同样地，诸比丘，对于精勤修习禅修的比丘，虽然他不知道'今天我的诸漏减少了这么多，昨天减少了这么多，前天减少了这么多'，但当诸漏灭尽时，他知道它们已经灭尽了。"

"诸比丘，就像一艘海船，用绳索绑缚，在水中停留六个月后，在冬季被拖上岸，经风吹日晒，绳索变得松弛。当雨季来临时，被雨水浸湿，这些绳索很容易就腐烂了。同样地，诸比丘，对于精勤修习禅修的比丘，诸结很容易松解，变得腐朽。"

巴利语原版经文

SN.22.99/(7). Gaddulabaddhasuttaṃ

　　 99. Sāvatthinidānaṃ. “Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Hoti so, bhikkhave, samayo yaṃ mahāsamuddo ussussati visussati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. Hoti so, bhikkhave, samayo yaṃ sineru pabbatarājā ḍayhati vinassati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. Hoti so, bhikkhave, samayo yaṃ mahāpathavī ḍayhati vinassati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi”.

　　 “Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṃ vā thambhaṃ vā anuparidhāvati anuparivattati; evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī …pe… sappurisadhamme avinīto rūpaṃ attato samanupassati …pe… vedanaṃ attato samanupassati… saññaṃ attato samanupassati… saṅkhāre attato samanupassati… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva …pe… saññaññeva… saṅkhāreyeva… viññāṇaññeva anuparidhāvati anuparivattati. So rūpaṃ anuparidhāvaṃ anuparivattaṃ, vedanaṃ …pe… saññaṃ… saṅkhāre… viññāṇaṃ anuparidhāvaṃ anuparivattaṃ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi”.

　　 “Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī …pe… sappurisadhamme suvinīto, na rūpaṃ attato samanupassati …pe… na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. So rūpaṃ nānuparidhāvati nānuparivattati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ nānuparidhāvati nānuparivattati. So rūpaṃ ananuparidhāvaṃ ananuparivattaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ananuparidhāvaṃ ananuparivattaṃ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmī”ti. Sattamaṃ.

SN.22.100/(8). Dutiyagaddulabaddhasuttaṃ

　　 100. Sāvatthinidānaṃ “Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṃ vā thambhaṃ vā upagacchati; tiṭṭhati cepi tameva khīlaṃ vā thambhaṃ vā upatiṭṭhati; nisīdati cepi tameva khīlaṃ vā thambhaṃ vā upanisīdati; nipajjati cepi tameva khīlaṃ vā thambhaṃ vā upanipajjati. Evameva kho, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. So gacchati cepi ime pañcupādānakkhandhe upagacchati; tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati; nisīdati cepi ime pañcupādānakkhandhe upanisīdati; nipajjati cepi ime pañcupādānakkhandhe upanipajjati. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ– ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.

　　 “Diṭṭhaṃ vo, bhikkhave, caraṇaṃ nāma cittan”ti? “Evaṃ, bhante”. “Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cittitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṃ. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ– ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.

　　 “Nāhaṃ bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ. Yathayidaṃ, bhikkhave, tiracchānagatā pāṇā, tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṃ. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ– ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.

　　 “Seyyathāpi bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgiṃ; evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva …pe… saññaññeva… saṅkhāre yeva… viññāṇaññeva abhinibbattento abhinibbatteti. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ …pe… “tasmātiha, bhikkhave, evaṃ passaṃ …pe… nāparaṃ itthattāyāti pajānātī”ti. Aṭṭhamaṃ.

SN.22.101/(9). Vāsijaṭasuttaṃ

　　 101. Sāvatthinidānaṃ “Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti– evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti”.

　　 “Bhāvanānuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya– ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’ tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ, abhāvitattā catunnaṃ sammappadhānānaṃ, abhāvitattā catunnaṃ iddhipādānaṃ, abhāvitattā pañcannaṃ indriyānaṃ, abhāvitattā pañcannaṃ balānaṃ, abhāvitattā sattannaṃ bojjhaṅgānaṃ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

　　 “Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya– ‘aho, vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya– ‘aho, vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ …pe… aṭṭhaṅgikassa maggassa.

　　 “Bhāvanānuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya– ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ, bhāvitattā catunnaṃ sammappadhānānaṃ, bhāvitattā catunnaṃ iddhipādānaṃ, bhāvitattā pañcannaṃ indriyānaṃ, bhāvitattā pañcannaṃ balānaṃ, bhāvitattā sattannaṃ bojjhaṅgānaṃ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

　　 “Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya– ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya– ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ …pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

　　 “Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṃ. No ca khvassa evaṃ ñāṇaṃ hoti– ‘ettakaṃ vata me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti. Atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti– ‘ettakaṃ vata me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavantī”ti. Navamaṃ.