雜阿含經 白話全本 · 冊1Saṃyukta Āgama · Complete Vernacular · Vol. 1
卷第一Fascicle 1
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第一，五取蘊相應之首，自經一至經三十二，凡三十二經；其間有結集者所立之攝頌四首，各隨所攝諸經之後。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0001a03）經名是「雜阿含經」，這是「卷第一」。譯者署名「宋天竺三藏求那跋陀羅譯」——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷收經三十二部，卷末仍以「雜阿含經卷第一」作結。
〔1·當觀色無常〕（0001a06）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當觀察色是無常的。這樣觀察，就是正確的觀察。正確地觀察，就生起厭離；生起厭離，喜與貪就窮盡；喜與貪窮盡了，就說他的心得到解脫。像這樣觀察受、想、行、識是無常的。這樣觀察，就是正確的觀察。正確地觀察，就生起厭離；生起厭離，喜與貪就窮盡；喜與貪窮盡了，就說他的心得到解脫。就是這樣，比丘啊！心已經解脫的人，如果想要自己證知，就能自己證知：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。如同觀察無常，觀察苦、空、非我，也是同樣如此。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔2·於色當正思惟〕（0001a16）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『對於色，應當正確地思惟，觀察色是無常而如實地了知。為什麼呢？比丘啊！對於色正確地思惟、觀察色是無常而如實了知的人，對色的欲貪就斷了；欲貪斷了，就說他的心得到解脫。像這樣，對於受、想、行、識，應當正確地思惟，觀察識是無常而如實地了知。為什麼呢？對於識正確地思惟、觀察識是無常的人，對識的欲貪就斷了；欲貪斷了，就說他的心得到解脫。像這樣心已經解脫的人，如果想要自己證知，就能自己證知：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。像這樣正確地思惟無常，正確地思惟苦、空、非我，也是同樣如此。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔3·於色不知〕（0001a28）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『對於色，不了知、不明白、不斷除、不離欲，就不能斷除苦。像這樣，對於受、想、行、識，不了知、不明白、不斷除、不離欲，就不能斷除苦。諸比丘！對於色，如果了知、如果明白、如果斷除、如果離欲，就能斷除苦；像這樣，對於受、想、行、識，如果了知、如果明白、如果斷除、如果離欲，就堪能斷除苦。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔4·於色不知〕（0001b06）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『對於色，不了知、不明白、不斷除、不離欲、心不解脫的人，就不能超越生、老、病、死的怖畏。像這樣，對於受、想、行、識，不了知、不明白、不斷除、不離欲貪、心不解脫的人，就不能超越生、老、病、死的怖畏。比丘啊！對於色，如果了知、如果明白、如果斷除、如果離欲，就能超越生、老、病、死的怖畏。諸比丘！如果了知、如果明白、如果離欲貪、心得解脫的人，就能超越生、老、病、死的怖畏。像這樣，對於受、想、行、識，如果了知、如果明白、如果斷除、如果離欲貪、心得解脫的人，就能超越生、老、病、死的怖畏。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔5·於色愛喜者〕（0001b16）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『對色愛著歡喜的人，就是對苦愛著歡喜；對苦愛著歡喜的人，就不能從苦得到解脫，不明白，不離欲。像這樣，對受、想、行、識愛著歡喜的人，就是愛著歡喜苦；愛著歡喜苦的人，就不能從苦得到解脫。諸比丘！對色不愛著歡喜的人，就不歡喜苦；不歡喜苦的人，就從苦得到解脫。像這樣，對受、想、行、識不愛著歡喜的人，就不歡喜苦；不歡喜苦的人，就從苦得到解脫。諸比丘！對於色不了知、不明白、不離欲貪、心不解脫——貪著之心不得解脫的人，就不能斷除苦；像這樣，對於受、想、行、識不了知、不明白、不離欲貪、心不解脫的人，就不能斷除苦。對於色，如果了知、如果明白、如果離欲貪、心得解脫的人，就能斷除苦；像這樣，對於受、想、行、識，如果了知、如果明白、如果離欲貪、心得解脫的人，就能斷除苦。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔6·於色不知〕（0001c02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『對於色，不了知、不明白、不離欲貪、心不解脫的人，就不能超越生、老、病、死的怖畏；像這樣，對於受、想、行、識，不了知、不明白、不離欲貪、心不解脫的人，就不能超越生、老、病、死的怖畏。諸比丘！對於色，如果了知、如果明白、如果離欲貪、心得解脫的人，就能超越生、老、病、死的怖畏；像這樣，對於受、想、行、識，如果了知、如果明白、如果離欲貪、心得解脫的人，就能超越生、老、病、死的怖畏。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔7·於色愛喜者〕（0001c11）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『對色愛著歡喜的人，就是對苦愛著歡喜；對苦愛著歡喜的人，就不能從苦得到解脫。像這樣，對受、想、行、識愛著歡喜的人，就是愛著歡喜苦；愛著歡喜苦的人，就不能從苦得到解脫。諸比丘！對色不愛著歡喜的人，就不歡喜苦；不歡喜苦的人，就從苦得到解脫。像這樣，對受、想、行、識不愛著歡喜的人，就不歡喜苦；不歡喜苦的人，就從苦得到解脫。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔攝頌·經1–7〕（0001c20）以上七經，結集者以一首頌收攝其名：「無常及苦、空」，觀無常，以及苦、空——『經1』；「非我」，觀非我——『經1』；「正思惟」，正確地思惟——『經2』；「無知等四種」，以不了知等為題的四部經——『經3–6』；「及於色喜樂」，還有對色的愛喜——『經7』。
〔8·過去、未來色〕（0001c22）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『過去、未來的色是無常的，何況現在的色！聖弟子啊！這樣觀察的人，不顧戀過去的色，不貪求未來的色，對於現在的色生起厭、離欲、正趣向於滅盡。像這樣，過去、未來的受、想、行、識是無常的，何況現在的識！聖弟子啊！這樣觀察的人，不顧戀過去的識，不欣求未來的識，對於現在的識生起厭、離欲、正趣向於滅盡。如同無常，苦、空、非我，也是同樣如此。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔9·色無常，無常〕（0002a02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『色是無常的，無常的就是苦，苦的就是非我，非我的也就不是我所有的。這樣觀察，名為真實的正觀。像這樣，受、想、行、識是無常的，無常的就是苦，苦的就是非我，非我的也就不是我所有的。這樣觀察，名為真實的觀察。聖弟子啊！這樣觀察的人，厭於色，厭於受、想、行、識；因為厭，所以不樂著；因為不樂著，所以得解脫。解脫的人，生起真實的智慧：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔10·色無常，無常〕（0002a12）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『色是無常的，無常的就是苦，苦的就是非我，非我的就不是我所有的。這樣觀察，名為真實的觀察。像這樣，受、想、行、識是無常的，無常的就是苦，苦的就是非我，非我的就不是我所有的。這樣觀察，名為真實的觀察。聖弟子啊！這樣觀察的人，從色得解脫，從受、想、行、識得解脫。我說這些人，從生、老、病、死、憂、悲、苦、惱中得解脫。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔11·色無常，若因〕（0002a21）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『色是無常的；那些作為因、作為緣而生起諸色的，它們也是無常的。由無常的因、無常的緣所生起的諸色，怎麼會是常的呢？像這樣，受、想、行、識是無常的；那些作為因、作為緣而生起諸識的，它們也是無常的。由無常的因、無常的緣所生起的諸識，怎麼會是常的呢？就是這樣，諸比丘！色是無常的，受、想、行、識是無常的。無常的就是苦，苦的就不是我，不是我的就不是我所有的。聖弟子啊！這樣觀察的人，厭於色，厭於受、想、行、識。厭了就不樂著，不樂著就得解脫，解脫了就生起知見：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔12·色無常，若因〕（0002b04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『色是無常的；那些作為因、作為緣而生起諸色的，它們也是無常的。由無常的因、無常的緣所生起的諸色，怎麼會是常的呢？受、想、行、識是無常的；那些作為因、作為緣而生起諸識的，它們也是無常的。由無常的因、無常的緣所生起的諸識，怎麼會是常的呢？就是這樣，比丘啊！色是無常的，受、想、行、識是無常的；無常的就是苦，苦的就不是我，不是我的就不是我所有的。這樣觀察，名為真實的觀察。聖弟子啊！這樣觀察的人，從色得解脫，從受、想、行、識得解脫。我說這些人，是從生、老、病、死、憂、悲、苦、惱中解脫了。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔13·若眾生於色〕（0002b15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『如果眾生對色不嘗其滋味，就不會染著於色；因為眾生對色嘗其滋味，所以有染著。像這樣，眾生對受、想、行、識不嘗其滋味，那些眾生就不會染著於識；因為眾生嘗受、想、行、識的滋味，那些眾生就染著於識。諸比丘！如果色對眾生不成為禍患，那些眾生就不應當厭色；因為色是眾生的禍患，所以那些眾生就厭於色。像這樣，受、想、行、識若不成為禍患，那些眾生就不應當厭識；因為受、想、行、識是眾生的禍患，所以那些眾生就厭於識。諸比丘！如果色對眾生沒有出離之道，那些眾生就不應當從色出離；因為色對眾生有出離之道，所以那些眾生從色出離。像這樣，受、想、行、識對眾生若沒有出離之道，那些眾生就不應當從識出離；因為受、想、行、識對眾生有出離之道，所以那些眾生從識出離。諸比丘！如果我對這五受陰，不如實地知道滋味就是滋味、禍患就是禍患、出離就是出離，那麼我在諸天、魔、梵、沙門、婆羅門、天、人大眾之中，就不得脫、不得出、不得離，永遠住在顛倒之中，也不能自己證得阿耨多羅三藐三菩提，也就是無上正等正覺。諸比丘！因為我如實地知道這五受陰，滋味就是滋味、禍患就是禍患、出離就是出離，所以我在諸天、魔、梵、沙門、婆羅門、天、人大眾之中，自己證得了脫、得了出、得了離、得以從結縛中解脫，永遠不再住於顛倒，也能自己證得阿耨多羅三藐三菩提。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔14·我昔於色味〕（0002c11）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我從前對於色的滋味，有所尋求、有所踐行；凡是對色的滋味隨順而覺知的，就對色的滋味以智慧如實地見到。像這樣，對於受、想、行、識的滋味有所尋求、有所踐行；凡是對受、想、行、識的滋味隨順而覺知的，就對識的滋味以智慧如實地見到。諸比丘！我對於色的禍患有所尋求、有所踐行；凡是對色的禍患隨順而覺知的，就對色的禍患以智慧如實地見到；像這樣，對於受、想、行、識的禍患有所尋求、有所踐行；凡是對識的禍患隨順而覺知的，就對識的禍患以智慧如實地見到。諸比丘！我對於色的出離有所尋求、有所踐行；凡是對色的出離隨順而覺知的，就對色的出離以智慧如實地見到；像這樣，對於受、想、行、識的出離有所尋求、有所踐行；凡是對受、想、行、識的出離隨順而覺知的，就對受、想、行、識的出離以智慧如實地見到。諸比丘！如果我對這五受陰，不如實地知道滋味就是滋味、禍患就是禍患、出離就是出離，那麼我在諸天、魔、梵、沙門、婆羅門、天、人大眾之中，就不得脫、不得離、不得出，永遠住在顛倒之中，不能自己證得阿耨多羅三藐三菩提。諸比丘！因為我如實地知道五受陰，滋味就是滋味、禍患就是禍患、出離就是出離，所以我在諸天、魔、梵、沙門、婆羅門、天、人大眾之中，得以脫、得以離、得以出，永遠不住於顛倒，能夠自己證得阿耨多羅三藐三菩提。』當時，諸比丘聽了佛所說的，歡喜地奉行。
〔攝頌·經8–14〕（0003a04）以上七經，結集者以一首頌收攝其名：「過去四種說」，說過去、未來、現在，並及無常、苦、空、非我四種——『經8』；「厭離及解脫」，說厭離——『經9』，以及說解脫——『經10』；「二種說因緣」，兩部經說因與緣——『經11–12』；「味亦復二種」，說滋味的也有兩部——『經13–14』。
〔15·今當為我略說〕（0003a06）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘來到佛的住處，以頭頂禮佛足，退到一旁站著，對佛說：『太好了，世尊！現在請為我簡略地說法的要義。我聽了法以後，將獨自在一處寂靜的地方，修習不放逸。修習不放逸之後，將再思惟：善男子之所以出家，剃除鬚髮，身穿法服，以信心從在家走入非家而出家，是為了究竟無上的梵行，在現世親自作證：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』那時，世尊告訴那位比丘：『好啊！好啊！比丘你說這話說得好，你說：請為我簡略地說法的要義，我聽了法以後，獨自在一處寂靜的地方，修習不放逸，乃至自己知道不再承受後世的有。你是這樣說的嗎？』比丘對佛說：『是的，世尊！』佛告訴比丘：『仔細聽！仔細聽！好好地思念，我將為你解說。比丘啊！如果隨著使而被它驅使，就隨著使而死；如果隨著使而死，就被取所繫縛。比丘啊！如果不隨著使而被它驅使，就不隨著使而死；不隨著使而死，就從取得到解脫。』比丘對佛說：『明白了，世尊！明白了，善逝！』佛告訴比丘：『你怎樣在我簡略所說的法中，廣泛地理解其中的義理？』比丘對佛說：『世尊！色隨著使而被驅使、色隨著使而死；隨著使而被驅使、隨著使而死的，就被取所繫縛。像這樣，受、想、行、識隨著使而被驅使、隨著使而死；隨著使而被驅使、隨著使而死的，就被取所繫縛。世尊！如果色不隨著使而被驅使、不隨著使而死；不隨著使而被驅使、不隨著使而死的，就從取得到解脫。像這樣，受、想、行、識不隨著使而被驅使、不隨著使而死；不隨著使而被驅使、不隨著使而死的，就從取得到解脫。世尊，就是這樣，在簡略所說的法中，廣泛地理解了其中的義理。』佛告訴比丘：『好啊！好啊！比丘！你在我簡略所說的法中，廣泛地理解了其中的義理。為什麼呢？色隨著使而被驅使、隨著使而死；隨著使而被驅使、隨著使而死的，就被取所繫縛。像這樣，受、想、行、識隨著使而被驅使、隨著使而死；隨著使而被驅使、隨著使而死的，就被取所繫縛。比丘啊！色不隨著使而被驅使、不隨著使而死；不隨著使而被驅使、不隨著使而死的，就從取得到解脫。像這樣，受、想、行、識不隨著使而被驅使、不隨著使而死；不隨著使而被驅使、不隨著使而死的，就從取得到解脫。』當時，那位比丘聽了佛所說的，心中非常歡喜，禮佛之後退下。他獨自在寂靜的地方，精勤修習，安住於不放逸。精勤修習、安住於不放逸之後，他思惟：善男子之所以出家，剃除鬚髮，身穿法服，以信心從在家走入非家而出家，乃至自己知道不再承受後世的有。當時，那位比丘就成為阿羅漢，心得解脫。
〔16·所問如上〕（0003b14）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘來到佛的住處。所問的和前一部經相同，差別只在這裡：『隨著使而被驅使、隨著使而死的，就增長諸數；如果不隨著使而被驅使、不隨著使而死，就不增長諸數。』佛告訴比丘：『你怎樣在我簡略所說的法中，廣泛地理解其中的義理？』當時，那位比丘對佛說：『世尊！如果色隨著使而被驅使、隨著使而死；隨著使而被驅使、隨著使而死的，就增長諸數。像這樣，受、想、行、識隨著使而被驅使、隨著使而死；隨著使而被驅使、隨著使而死的，就增長諸數。世尊！如果色不隨著使而被驅使、不隨著使而死；不隨著使而被驅使、不隨著使而死的，就不增長諸數。像這樣，受、想、行、識不隨著使而被驅使、不隨著使而死；不隨著使而被驅使、不隨著使而死的，就不增長諸數。世尊，就是這樣，我在簡略所說的法中，廣泛地理解了其中的義理。』像這樣，乃至證得阿羅漢，心得解脫。
〔17·為我略說法要〕（0003b28）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。有一位比丘從座位起身，偏袒右肩，合掌對佛說：『太好了，世尊！請為我簡略地說法的要義。我聽了法以後，將獨自在一處寂靜的地方，專精地思惟，安住於不放逸：善男子之所以出家，剃除鬚髮，身穿法服，以信心從在家走入非家，出家學道，是為了究竟無上的梵行，在現世以身作證：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』那時，世尊告訴那位比丘：『好啊！好啊！你這樣說：世尊！請為我簡略地說法的要義，我在簡略所說的法中，廣泛地理解其中的義理，將獨自在一處寂靜的地方，專精地思惟，安住於不放逸，乃至自己知道不再承受後世的有。你是這樣說的嗎？』比丘對佛說：『是的，世尊！』佛告訴比丘：『仔細聽！仔細聽！好好地思念，我將為你解說。比丘啊！不是你所應有的法，應當迅速斷除。斷除了那些法，就能以義理得到饒益，長夜安樂。』當時，那位比丘對佛說：『明白了。世尊！明白了。善逝！』佛告訴比丘：『你怎樣在我簡略所說的法中，廣泛地理解其中的義理？』比丘對佛說：『世尊！色不是我所應有的，應當迅速斷除；受、想、行、識不是我所應有的，應當迅速斷除。這樣就能以義理得到饒益，長夜安樂。所以，世尊！我在世尊簡略所說的法中，廣泛地理解了其中的義理。』佛說：『好啊！好啊！比丘！你在我簡略所說的法中，廣泛地理解了其中的義理。為什麼呢？色不是你所應有的，應當迅速斷除。像這樣，受、想、行、識不是你所應有的，應當迅速斷除。斷除之後，就能以義理得到饒益，長夜安樂。』當時，那位比丘聽了佛所說的，心中非常歡喜，禮佛之後退下。他獨自在一處寂靜的地方，精勤修習，安住於不放逸。精勤修習、安住於不放逸之後，他思惟：善男子之所以出家，剃除鬚髮，身穿法服，以正信從在家走入非家而出家，乃至自己知道不再承受後世的有。當時，那位比丘成為阿羅漢，心得解脫。
〔18·為我略說法要〕（0003c28）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘從座位起身，偏袒右肩，向佛作禮，退到一旁站著，對佛說：『太好了，世尊！請為我簡略地說法的要義。我聽了法以後，將獨自在一處寂靜的地方，專精地思惟，安住於不放逸，乃至自己知道不再承受後世的有。』佛告訴比丘：『好啊！好啊！你這樣說：世尊！請為我簡略地說法的要義，我聽了法以後，將獨自在一處寂靜的地方，專精地思惟，安住於不放逸，乃至自己知道不再承受後世的有——是這樣嗎？』當時，那位比丘對佛說：『是的，世尊！』佛告訴比丘：『仔細聽！仔細聽！好好地思念，我將為你解說。如果不是你所應有的，也不是其他人所應有的，這樣的法應當迅速除斷。除斷了那些法，就能以義理得到饒益，長夜安樂。』當時，那位比丘對佛說：『明白了。世尊！明白了。善逝！』佛告訴比丘：『你怎樣在我簡略所說的法中，廣泛地理解其中的義理？』比丘對佛說：『世尊！色不是我，不是我所應有的，也不是其他人所應有的，這樣的法應當迅速除斷。除斷了那些法，就能以義理得到饒益，長夜安樂。像這樣，受、想、行、識不是我，不是我所應有的，也不是其他人所應有的，應當迅速除斷；除斷了那些法，就能以義理得到饒益，長夜安樂。所以，我在如來簡略所說的法中，廣泛地理解了其中的義理。』佛告訴比丘：『好啊！好啊！你在我簡略所說的法中，廣泛地理解了其中的義理。為什麼呢？比丘啊！色不是我，不是我所應有的，也不是其他人所應有的，這樣的法應當迅速除斷。除斷了那些法，就能以義理得到饒益，長夜安樂。像這樣，受、想、行、識不是我，不是我所應有的，也不是其他人所應有的，這樣的法應當迅速除斷。除斷了那些法，就能以義理得到饒益，長夜安樂。』當時，那位比丘聽了佛所說的，心中非常歡喜，禮佛之後退下。他獨自在一處寂靜的地方，精勤修習，安住於不放逸，乃至自己知道不再承受後世的有。當時，那位比丘心得解脫，成為阿羅漢。
〔19·為我略說法要〕（0004a28）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘從座位起身，向佛作禮，對佛說：『世尊！請為我簡略地說法的要義。我聽了法以後，將獨自在一處寂靜的地方，專精地思惟，安住於不放逸。安住於不放逸之後，將思惟：善男子之所以以正信從在家走入非家而出家，乃至自己知道不再承受後世的有。』那時，世尊告訴那位比丘：『好啊！好啊！你現在這樣說：太好了，世尊！請為我簡略地說法的要義，我聽了法以後，將獨自在一處寂靜的地方，專精地思惟，安住於不放逸，乃至自己知道不再承受後世的有——是這樣嗎？』比丘對佛說：『是的，世尊！』佛告訴比丘：『仔細聽！仔細聽！好好地思念，我將為你解說。比丘啊！被結所繫縛的法，應當迅速除斷；除斷了那些法，就能以義理得到饒益，長夜安樂。』當時，那位比丘對佛說：『明白了。世尊！明白了。善逝！』佛告訴比丘：『你怎樣在我簡略所說的法中，廣泛地理解其中的義理？』比丘對佛說：『世尊！色是被結所繫縛的法，這被結所繫縛的法應當迅速除斷。除斷了那些法，就能以義理得到饒益，長夜安樂。像這樣，受、想、行、識是被結所繫縛的法，這被結所繫縛的法應當迅速除斷。除斷了那些法，就能以義理得到饒益，長夜安樂。所以，我在世尊簡略所說的法中，廣泛地理解了其中的義理。』佛告訴比丘：『好啊！好啊！你在我簡略所說的法中，廣泛地理解了其中的義理。為什麼呢？色是被結所繫縛的法，這樣的法應當迅速除斷；除斷了那些法，就能以義理得到饒益，長夜安樂。像這樣，受、想、行、識是被結所繫縛的法，這樣的法應當迅速除斷；除斷了那些法，就能以義理得到饒益，長夜安樂。』當時，那位比丘聽了佛所說的，心中非常歡喜，禮佛之後退下，獨自在一處寂靜的地方，專精地思惟，安住於不放逸，乃至心得解脫，成為阿羅漢。
〔20·染經亦如是〕（0004b25）染經，也是這樣說的。
〔21·為我略說法要〕（0004b26）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘從座位起身，向佛作禮，對佛說：『世尊！請為我簡略地說法的要義。我聽了法以後，將獨自在一處寂靜的地方，專精地思惟，安住於不放逸。安住於不放逸之後，將思惟：善男子之所以以正信走入非家而出家，乃至自己知道不再承受後世的有。』那時，世尊告訴那位比丘：『好啊！好啊！你現在這樣說：太好了，世尊！請為我簡略地說法的要義，我聽了法以後，將獨自在一處寂靜的地方，專精地思惟，安住於不放逸，乃至自己知道不再承受後世的有——是這樣嗎？』比丘對佛說：『是的，世尊！』佛告訴比丘：『仔細聽！仔細聽！好好地思念，我將為你解說。比丘啊！動搖的時候，就被魔所繫縛；如果不動，就從波旬得到解脫。』比丘對佛說：『明白了。世尊！明白了。善逝！』佛告訴比丘：『你怎樣在我簡略所說的法中，廣泛地理解其中的義理？』比丘對佛說：『世尊！色動搖的時候，就被魔所繫縛；如果不動，就從波旬得到解脫。像這樣，受、想、行、識動搖的時候，就被魔所繫縛；如果不動，就從波旬得到解脫。所以，我在世尊簡略所說的法中，廣泛地理解了其中的義理。』佛告訴比丘：『好啊！好啊！你在我簡略所說的法中，廣泛地理解了其中的義理。為什麼呢？如果色動搖的時候，就被魔所繫縛；如果不動，就從波旬得到解脫。像這樣，受、想、行、識動搖的時候，就被魔所繫縛；如果不動，就從波旬得到解脫。』乃至那位比丘自己知道不再承受後世的有，心得解脫，成為阿羅漢。
〔22·如世尊說〕（0004c20）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘名叫劫波，來到佛的住處，以頭面禮佛足，退到一旁站著，對佛說：『如世尊所說：比丘的心得到善解脫。世尊！怎樣是比丘的心得到善解脫？』那時，世尊告訴劫波說：『好啊！好啊！你能向如來問心善解脫的事。好啊，劫波！仔細聽！仔細聽！好好地思念，我將為你解說。劫波！應當觀察了知所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切全都是無常的。正確地觀察無常之後，對色的愛就除去了。對色的愛除去之後，心就善解脫。像這樣觀察受、想、行、識，無論是過去的、未來的、現在的，無論是內的、外的、粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切全都是無常的。正確地觀察無常之後，對識的愛就除去了。對識的愛除去之後，我說他心善解脫。劫波！像這樣，比丘心善解脫的，如來說他名為心善解脫。為什麼呢？因為愛欲斷了。愛欲斷了的人，如來說他名為心善解脫。』當時，劫波比丘聽了佛所說的，心中非常歡喜，禮佛之後退下。那時，劫波比丘領受了佛的教誨之後，獨自在一處寂靜的地方，專精地思惟，安住於不放逸，乃至自己知道不再承受後世的有，心善解脫，成為阿羅漢。
〔23·云何知、云何見〕（0005a11）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者羅睺羅來到佛的住處，以頭面禮佛足，退到一旁站著，對佛說：『世尊！要怎樣知、怎樣見，對於我這個識身以及外在境界的一切相，才能使我沒有我見、我所見與我慢之使的繫著？』佛告訴羅睺羅：『好啊！好啊！你能問如來：怎樣知、怎樣見，對於我這個識身以及外在境界的一切相，使我沒有我見、我所見與我慢之使的繫著——是這樣嗎？』羅睺羅對佛說：『是的，世尊！』佛告訴羅睺羅：『好啊！仔細聽！仔細聽！好好地思念，我將為你解說。羅睺羅！應當觀察所有的諸色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不異於我、也不是相互在對方之中——像這樣以平等的智慧正確地觀察。像這樣，受、想、行、識，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不異於我、也不是相互在對方之中——像這樣以平等的智慧如實地觀察。就是這樣，羅睺羅！比丘這樣知、這樣見。這樣知、這樣見的人，對於這個識身以及外在境界的一切相，就沒有我見、我所見與我慢之使的繫著。羅睺羅！比丘如果這樣，對於這個識身以及外在境界的一切相，沒有我見、我所見與我慢之使的繫著，這位比丘就名為斷除了愛欲，轉去了諸結，以正無間等，究竟了苦的邊際。』當時，羅睺羅聽了佛所說的，歡喜地奉行。
〔24·云何知、云何見〕（0005b05）我是這樣聽說的：有一個時候，佛住在王舍城的伽蘭陀竹園。那時，世尊告訴羅睺羅：『比丘啊！要怎樣知、怎樣見，對於我這個識身以及外在境界的一切相，才沒有我見、我所見與我慢之使的繫著？』羅睺羅對佛說：『世尊是法的主人，是引導者，是覆護者。太好了，世尊應當為諸比丘演說這個義理；諸比丘從佛那裡聽了之後，當會受持奉行。』佛告訴羅睺羅：『仔細聽！仔細聽！好好地思念，我將為你解說。』羅睺羅對佛說：『是的，我領受教誨。』佛告訴羅睺羅：『應當觀察所有的諸色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不異於我、也不是相互在對方之中——像這樣以平等的智慧如實地觀察。像這樣，受、想、行、識，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不異於我、也不是相互在對方之中——像這樣以平等的智慧如實地觀察。比丘啊！這樣知、這樣見，對於我這個識身以及外在境界的一切相，就沒有我見、我所見與我慢之使的繫著。羅睺羅！比丘如果這樣，對於識身以及外在境界的一切相，沒有我見、我所見與我慢之使的繫著，就超越了疑心，遠離了諸相，寂靜而解脫，這就名為比丘斷除了愛欲，轉去了諸結，以正無間等，究竟了苦的邊際。』當時，羅睺羅聽了佛所說的，歡喜地奉行。
〔攝頌·經15–24〕（0005b26）以上十經，結集者以一首頌收攝其名：「使」，說隨使而被驅使——『經15』；「增諸數」，說增長諸數——『經16』；「非我」，說不是我所應有——『經17』；「非彼」，說也不是其他人所應有——『經18』；「結繫」，說被結所繫縛的法——『經19』；「動搖」，說動搖則被魔所繫縛——『經21』；「劫波所問」，劫波比丘所問的一經——『經22』；「亦羅睺羅所問二經」，還有羅睺羅所問的兩部經——『經23–24』。經20 只有一句略說，頌中未另出其名。
〔25·如世尊說多聞〕（0005b28）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘來到佛的住處，向佛作禮，退到一旁站著，對佛說：『如世尊所說的「多聞」，怎樣是多聞？』佛告訴比丘：『好啊！好啊！你現在是在問我多聞的意義嗎？』比丘對佛說：『是的，世尊！』佛告訴比丘：『仔細聽，好好地思惟，我將為你解說。比丘應當知道：如果聽聞到對於色能生起厭、離欲、滅盡、寂靜的法，這名為多聞；像這樣，聽聞到對於受、想、行、識能生起厭、離欲、滅盡、寂靜的法，這名為多聞的比丘，這名為如來所說的多聞。』當時，那位比丘聽了佛所說的，踊躍歡喜，作禮而去。
〔26·如世尊所說〕（0005c09）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘來到佛的住處，以頭面禮佛足，退到一旁站著，對佛說：『如世尊所說的「法師」，怎樣才名為法師？』佛告訴比丘：『好啊！好啊！你現在想要知道如來所說法師的意義嗎？』比丘對佛說：『是的，世尊！』佛告訴比丘：『仔細聽，好好地思惟，我將為你解說。』佛告訴比丘：『如果對於色，宣說能生起厭、離欲、滅盡、寂靜的法，這名為法師；如果對於受、想、行、識，宣說能生起厭、離欲、滅盡、寂靜的法，這名為法師，這名為如來所說的法師。』當時，那位比丘聽了佛所說的，踊躍歡喜，作禮而去。
〔27·如世尊說法次〕（0005c20）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘來到佛的住處，以頭面作禮，退到一旁站著，對佛說：『如世尊所說的「法次法向」，怎樣是法次法向？』佛告訴比丘：『好啊！好啊！你現在想要知道法次法向嗎？』比丘對佛說：『是的，世尊！』佛告訴比丘：『仔細聽，好好地思惟，我將為你解說。比丘啊！對於色，趣向於厭、離欲、滅盡，這名為法次法向；像這樣，受、想、行、識——對於識，趣向於厭、離欲、滅盡，這名為法次法向。』當時，那位比丘聽了佛所說的，踊躍歡喜，作禮而去。
〔28·如世尊所說〕（0005c29）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘來到佛的住處，以頭面禮佛足，退到一旁站著，對佛說：『世尊！如世尊所說，能現見法而得涅槃；比丘怎樣才能現見法而得涅槃？』佛告訴比丘：『好啊！好啊！你現在想要知道現見法而得涅槃嗎？』比丘對佛說：『是的，世尊！』佛告訴比丘：『仔細聽，好好地思惟，我將為你解說。』佛告訴比丘：『對於色生起厭、離欲、滅盡，不起諸漏，心正確地解脫，這名為比丘現見法而得涅槃；像這樣，受、想、行、識——對於識生起厭、離欲、滅盡，不起諸漏，心正確地解脫，這名為比丘現見法而得涅槃。』當時，那位比丘聽了佛所說的，踊躍歡喜，作禮而去。
〔29·如世尊說說法〕（0006a12）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘名叫三蜜離提，來到佛的住處，以頭面禮佛足，退到一旁站著，對佛說：『如世尊所說的「說法師」，怎樣才名為說法師？』佛告訴比丘：『你現在想要知道說法師的意義嗎？』比丘對佛說：『是的，世尊！』佛告訴比丘：『仔細聽，好好地思惟，我將為你解說。如果比丘對於色，宣說厭、離欲、滅盡，這名為說法師。像這樣，對於受、想、行、識——對於識，宣說厭、離欲、滅盡，這名為說法師。』當時，那位比丘聽了佛所說的，踊躍歡喜，作禮而去。
〔攝頌·經25–29〕（0006a22）以上五經，結集者以一首頌收攝其名：「多聞」——『經25』；「善說法」，善於說法的法師——『經26』；「向法」，法次法向——『經27』；「及涅槃」，以及現見法而得涅槃——『經28』；「三蜜離提問云何說法師」，三蜜離提問怎樣是說法師——『經29』。
〔30·若諸沙門〕（0006a24）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗在耆闍崛山中。當時，有一位長者之子，名叫輸屢那，每天遊行，來到耆闍崛山，到尊者舍利弗那裡，問候起居之後，退坐一旁，對舍利弗說：『如果有些沙門、婆羅門，對於無常的色、變易的、不安穩的色，說：我勝過人、我與人相等、我不如人——為什麼沙門、婆羅門會作這樣的想，而見不到真實？如果沙門、婆羅門對於無常、變易、不安穩的受、想、行、識，而說：我勝過人、我與人相等、我不如人——為什麼沙門、婆羅門會作這樣的想，而見不到真實？如果沙門、婆羅門對於無常的色、變易的、不安穩的色，說：我勝過人、我與人相等、我不如人——他們是依什麼計度，而見不到真實？對於無常、變易、不安穩的受、想、行、識，說：我勝過人、我與人相等、我不如人——他們是依什麼計度，而見不到真實？』舍利弗反問他：『輸屢那！你的意思如何？色是常的，還是無常的呢？』輸屢那回答說：『無常。』『輸屢那！如果是無常的，那是苦嗎？』回答說：『是苦。』『輸屢那！如果是無常、是苦，是變易之法，你的意思如何？聖弟子在這當中，會見到色是我、異於我、或與我相在嗎？』回答說：『不會。』『輸屢那！你的意思如何？受、想、行、識是常的，還是無常的？』回答說：『無常。』『如果是無常的，那是苦嗎？』回答說：『是苦。』『輸屢那！識如果是無常、是苦，是變易之法，你的意思如何？聖弟子在這當中，會見到識是我、異於我、或與我相在嗎？』回答說：『不會。』『輸屢那！應當知道，色無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切色都不是我、不異於我、不與我相在，這名為如實地了知。像這樣，受、想、行、識，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切識都不是我、不異於我、不與我相在，這名為如實地了知。輸屢那！像這樣，對於色、受、想、行、識生起厭，離欲、解脫，解脫了就生起知見：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』當時，舍利弗說完這部經，長者之子輸屢那遠離塵垢，得到法眼清淨。當時，長者之子輸屢那現見法、證得法，不依由他人，在正法之中得到無所畏懼。他從座位起身，偏袒右肩，胡跪合掌，對舍利弗說：『我如今已經得度。我從今天起，歸依佛、歸依法、歸依僧，成為優婆塞。我從今天以後，盡此一生的壽命，清淨地歸依三寶。』當時，長者之子輸屢那聽了舍利弗所說的，歡喜踊躍，作禮而去。
〔31·若沙門、婆羅門〕（0006c04）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗在耆闍崛山。當時，有一位長者之子，名叫輸屢那，每天遊行，來到耆闍崛山，到舍利弗的住處，以頭面禮足，退坐一旁。當時，舍利弗對他說：『輸屢那！如果沙門、婆羅門對於色不如實地了知，對於色的集起不如實地了知，對於色的滅盡不如實地了知，對於滅盡色的道跡不如實地了知，因此，輸屢那！應當知道，這樣的沙門、婆羅門不堪能斷除色。像這樣，沙門、婆羅門對於受、想、行、識不如實地了知，對於識的集起不如實地了知，對於識的滅盡不如實地了知，對於滅盡識的道跡不如實地了知，因此不堪能斷除識。輸屢那！如果沙門、婆羅門對於色如實地了知，對於色的集起如實地了知，對於色的滅盡如實地了知，對於滅盡色的道跡如實地了知，因此，輸屢那！應當知道，這樣的沙門、婆羅門堪能斷除色。像這樣，輸屢那！如果沙門、婆羅門對於受、想、行、識如實地了知，對於識的集起如實地了知，對於識的滅盡如實地了知，對於滅盡識的道跡如實地了知，因此，輸屢那！應當知道，這樣的沙門、婆羅門堪能斷除識。輸屢那！你的意思如何？色是常的，還是無常的呢？』輸屢那回答說：『無常。』舍利弗又問：『如果是無常的，那是苦嗎？』回答說：『是苦。』舍利弗說：『如果色是無常、是苦，是變易之法，聖弟子難道會在這當中見到色是我、異於我、或與我相在嗎？』回答說：『不會。』『輸屢那！像這樣，受、想、行、識是常的，還是無常的呢？』回答說：『無常。』舍利弗又問：『如果是無常的，那是苦嗎？』回答說：『是苦。』舍利弗又問：『如果是無常、是苦，是變易之法，聖弟子難道會在這當中見到識是我、異於我、或與我相在嗎？』回答說：『不會。』『輸屢那！應當知道，色無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的、好的、醜的，無論是遠的、近的，對於一切色，都知道它不是我、不異於我、不與我相在，這名為如實地了知。輸屢那！聖弟子對於色生起厭、離欲、解脫，從生、老、病、死、憂、悲、苦、惱中得解脫。像這樣，受、想、行、識，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切識都不是我、不異於我、不與我相在，這名為如實地了知。輸屢那！聖弟子對於識生起厭、離欲、解脫，從生、老、病、死、憂、悲、苦、惱中得解脫。』當時，輸屢那聽了舍利弗所說的，歡喜踊躍，作禮之後離去。
〔32·若沙門、婆羅門〕（0007a10）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗在耆闍崛山。當時，有一位長者之子，名叫輸屢那，每天遊行，來到耆闍崛山，到舍利弗的住處，以頭面禮足，退坐一旁。當時，舍利弗告訴輸屢那：『如果沙門、婆羅門對於色不如實地了知，對於色的集起不如實地了知，對於色的滅盡不如實地了知，對於色的滋味不如實地了知，對於色的禍患不如實地了知，對於色的出離不如實地了知，因此不堪能超越色。如果沙門、婆羅門對於受、想、行、識不如實地了知，對於識的集起不如實地了知，對於識的滅盡不如實地了知，對於識的滋味不如實地了知，對於識的禍患不如實地了知，對於識的出離不如實地了知，因此，這樣的沙門、婆羅門不堪能超越識。如果沙門、婆羅門對於色、色的集起、色的滅盡、色的滋味、色的禍患、色的出離如實地了知，這樣的沙門、婆羅門堪能超越色。如果沙門、婆羅門對於受、想、行、識，識的集起、識的滅盡、識的滋味、識的禍患、識的出離如實地了知，這樣的沙門、婆羅門堪能超越識。輸屢那！你的意思如何？色是常的，還是無常的呢？』輸屢那回答說：『無常。』『無常的，是苦嗎？』回答說：『是苦。』『輸屢那！如果色是無常、是苦，是變易之法，聖弟子在這當中，難道會有色是我、異於我、與我相在的見解嗎？』回答說：『不會。』『輸屢那！你的意思如何？像這樣，受、想、行、識是常的，還是無常的？』回答說：『無常。』『如果是無常的，那是苦嗎？』回答說：『是苦。』『輸屢那！如果是無常、是苦，是變易之法，聖弟子在這當中，難道會有識是我、異於我、與我相在的見解嗎？』回答說：『不會。』『輸屢那！應當知道，色無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，對於一切色，都知道它不是我、不異於我、不與我相在，這名為如實地了知。輸屢那！受、想、行、識，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，對於一切識，都知道它不是我、不異於我、不與我相在，這名為如實地了知。輸屢那！聖弟子對於這五受陰，正確地觀察它們不是我、不是我所有的。這樣正確地觀察，對於諸世間就無所攝受；無所攝受，就無所執著；無所執著，自己證得涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』當時，長者之子輸屢那聽了舍利弗所說的，歡喜踊躍，作禮而去。
Fascicle 1 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: the opening of the Connected Discourses on the Five Aggregates of Clinging, from the first discourse to the thirty-second, thirty-two discourses in all; among them stand four summary verses set by the compilers, each placed after the discourses it gathers. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0001a03）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 1.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds thirty-two discourses, and at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 1.”
〔1 · Contemplate form as impermanent〕（0001a06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should contemplate form as impermanent. To contemplate in this way is right contemplation. When one contemplates rightly, weariness arises; when weariness arises, delight and craving are exhausted; when delight and craving are exhausted, the mind is said to be liberated. In this way contemplate feeling, perception, formations, and consciousness as impermanent. To contemplate in this way is right contemplation. When one contemplates rightly, weariness arises; when weariness arises, delight and craving are exhausted; when delight and craving are exhausted, the mind is said to be liberated. Just so, bhikṣu! One whose mind is liberated, if wishing to realize it for oneself, can realize it for oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ As with contemplating impermanence, so it is likewise with contemplating suffering, emptiness, and not self.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔2 · Reflect rightly on form〕（0001a16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should reflect rightly on form, contemplating form as impermanent and knowing it as it really is. Why is that? Bhikṣus! For one who reflects rightly on form, contemplating form as impermanent and knowing it as it really is, desire and craving for form are cut off; when desire and craving are cut off, the mind is said to be liberated. In this way you should reflect rightly on feeling, perception, formations, and consciousness, contemplating consciousness as impermanent and knowing it as it really is. Why is that? For one who reflects rightly on consciousness, contemplating consciousness as impermanent, desire and craving for consciousness are cut off; when desire and craving are cut off, the mind is said to be liberated. One whose mind is liberated in this way, if wishing to realize it for oneself, can realize it for oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ As with reflecting rightly on impermanence in this way, so it is likewise with reflecting rightly on suffering, emptiness, and not self.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔3 · Not knowing form〕（0001a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who does not know form, does not understand it, does not abandon it, and is not free from desire for it cannot end suffering. In this way, one who does not know feeling, perception, formations, and consciousness, does not understand them, does not abandon them, and is not free from desire for them cannot end suffering. Bhikṣus! One who knows form, understands it, abandons it, and is free from desire for it can end suffering; in this way, one who knows feeling, perception, formations, and consciousness, understands them, abandons them, and is free from desire for them is capable of ending suffering.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔4 · Not knowing form〕（0001b06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who does not know form, does not understand it, does not abandon it, is not free from desire for it, and whose mind is not liberated cannot pass beyond the fear of birth, old age, sickness, and death. In this way, one who does not know feeling, perception, formations, and consciousness, does not understand them, does not abandon them, is not free from desire and craving for them, and whose mind is not liberated cannot pass beyond the fear of birth, old age, sickness, and death. Bhikṣus! One who knows form, understands it, abandons it, and is free from desire for it can pass beyond the fear of birth, old age, sickness, and death. Bhikṣus! One who knows, understands, is free from desire and craving, and whose mind is liberated can pass beyond the fear of birth, old age, sickness, and death. In this way, one who knows feeling, perception, formations, and consciousness, understands them, abandons them, is free from desire and craving for them, and whose mind is liberated can pass beyond the fear of birth, old age, sickness, and death.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔5 · One who delights in form〕（0001b16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who delights in form delights in suffering; one who delights in suffering cannot be liberated from suffering, does not understand, and is not free from desire. In this way, one who delights in feeling, perception, formations, and consciousness delights in suffering; one who delights in suffering cannot be liberated from suffering. Bhikṣus! One who does not delight in form does not delight in suffering; one who does not delight in suffering is liberated from suffering. In this way, one who does not delight in feeling, perception, formations, and consciousness does not delight in suffering; one who does not delight in suffering is liberated from suffering. Bhikṣus! One who does not know form, does not understand it, is not free from desire and craving for it, and whose mind is not liberated—whose mind, attached by craving, is not liberated—cannot end suffering; in this way, one who does not know feeling, perception, formations, and consciousness, does not understand them, is not free from desire and craving for them, and whose mind is not liberated cannot end suffering. One who knows form, understands it, is free from desire and craving for it, and whose mind is liberated can end suffering; in this way, one who knows feeling, perception, formations, and consciousness, understands them, is free from desire and craving for them, and whose mind is liberated can end suffering.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔6 · Not knowing form〕（0001c02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who does not know form, does not understand it, is not free from desire and craving for it, and whose mind is not liberated cannot pass beyond the fear of birth, old age, sickness, and death; in this way, one who does not know feeling, perception, formations, and consciousness, does not understand them, is not free from desire and craving for them, and whose mind is not liberated cannot pass beyond the fear of birth, old age, sickness, and death. Bhikṣus! One who knows form, understands it, is free from desire and craving for it, and whose mind is liberated can pass beyond the fear of birth, old age, sickness, and death; in this way, one who knows feeling, perception, formations, and consciousness, understands them, is free from desire and craving for them, and whose mind is liberated can pass beyond the fear of birth, old age, sickness, and death.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔7 · One who delights in form〕（0001c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who delights in form delights in suffering; one who delights in suffering cannot be liberated from suffering. In this way, one who delights in feeling, perception, formations, and consciousness delights in suffering; one who delights in suffering cannot be liberated from suffering. Bhikṣus! One who does not delight in form does not delight in suffering; one who does not delight in suffering is liberated from suffering. In this way, one who does not delight in feeling, perception, formations, and consciousness does not delight in suffering; one who does not delight in suffering is liberated from suffering.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔Summary verse · Discourses 1–7〕（0001c20）The seven discourses above are gathered by name by the compilers in a single verse: “Impermanence, and suffering, emptiness”—contemplating impermanence, and suffering and emptiness (Discourse 1); “not self”—contemplating not self (Discourse 1); “right reflection”—reflecting rightly (Discourse 2); “not knowing and the rest, four kinds”—the four discourses headed by not knowing and the like (Discourses 3–6); “and delight in form”—and further, delight in form (Discourse 7).
〔8 · Past and future form〕（0001c22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Past and future form is impermanent—how much more so present form! Noble disciple! One who contemplates in this way does not look back longingly at past form, does not crave future form, and toward present form gives rise to weariness and freedom from desire, and turns rightly toward cessation. In this way, past and future feeling, perception, formations, and consciousness are impermanent—how much more so present consciousness! Noble disciple! One who contemplates in this way does not look back longingly at past consciousness, does not long for future consciousness, and toward present consciousness gives rise to weariness and freedom from desire, and turns rightly toward cessation. As with impermanence, so it is likewise with suffering, emptiness, and not self.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔9 · Form is impermanent; what is impermanent〕（0002a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is also not mine. To contemplate in this way is called true right contemplation. In this way, feeling, perception, formations, and consciousness are impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is also not mine. To contemplate in this way is called true contemplation. Noble disciple! One who contemplates in this way grows weary of form, grows weary of feeling, perception, formations, and consciousness; because of weariness, one takes no delight in them; because one takes no delight in them, one is liberated. For one who is liberated, true knowledge arises: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔10 · Form is impermanent; what is impermanent〕（0002a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is not mine. To contemplate in this way is called true contemplation. In this way, feeling, perception, formations, and consciousness are impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is not mine. To contemplate in this way is called true contemplation. Noble disciple! One who contemplates in this way is liberated from form, is liberated from feeling, perception, formations, and consciousness. Of such people I say that they are liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔11 · Form is impermanent; the causes〕（0002a21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is impermanent; whatever serves as cause and as condition for the arising of forms, that too is impermanent. Forms arisen from impermanent causes and impermanent conditions—how could they be permanent? In this way, feeling, perception, formations, and consciousness are impermanent; whatever serves as cause and as condition for the arising of consciousness, that too is impermanent. Consciousness arisen from impermanent causes and impermanent conditions—how could it be permanent? Just so, bhikṣus! Form is impermanent; feeling, perception, formations, and consciousness are impermanent. What is impermanent is suffering; what is suffering is not self; what is not self is not mine. Noble disciple! One who contemplates in this way grows weary of form, grows weary of feeling, perception, formations, and consciousness. Having grown weary, one takes no delight in them; taking no delight in them, one is liberated; being liberated, knowledge and vision arise: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔12 · Form is impermanent; the causes〕（0002b04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is impermanent; whatever serves as cause and as condition for the arising of forms, that too is impermanent. Forms arisen from impermanent causes and impermanent conditions—how could they be permanent? Feeling, perception, formations, and consciousness are impermanent; whatever serves as cause and as condition for the arising of consciousness, that too is impermanent. Consciousness arisen from impermanent causes and impermanent conditions—how could it be permanent? Just so, bhikṣus! Form is impermanent; feeling, perception, formations, and consciousness are impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is not mine. To contemplate in this way is called true contemplation. Noble disciple! One who contemplates in this way is liberated from form, is liberated from feeling, perception, formations, and consciousness. Of such people I say that they have been liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔13 · If beings, in form〕（0002b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If beings did not savor the gratification of form, they would not be stained by form; it is because beings savor the gratification of form that they are stained and attached. In this way, if beings did not savor the gratification of feeling, perception, formations, and consciousness, those beings would not be stained by consciousness; it is because beings savor the gratification of feeling, perception, formations, and consciousness that those beings are stained by consciousness. Bhikṣus! If form were not a danger to beings, those beings ought not to grow weary of form; it is because form is a danger to beings that those beings grow weary of form. In this way, if feeling, perception, formations, and consciousness were not a danger, those beings ought not to grow weary of consciousness; it is because feeling, perception, formations, and consciousness are a danger to beings that those beings grow weary of consciousness. Bhikṣus! If there were no deliverance from form for beings, those beings ought not to be delivered from form; it is because there is deliverance from form for beings that those beings are delivered from form. In this way, if there were no deliverance from feeling, perception, formations, and consciousness for beings, those beings ought not to be delivered from consciousness; it is because there is deliverance from feeling, perception, formations, and consciousness for beings that those beings are delivered from consciousness. Bhikṣus! If I did not know as it really is, regarding these five aggregates of clinging, gratification as gratification, danger as danger, and escape as escape, then among the gods, Māra, Brahmā, ascetics, brahmins, and the assemblies of gods and humans, I would not be freed, would not go out, would not escape, and would dwell forever in inversion, and would also be unable to realize for myself anuttarā samyaksaṃbodhi, that is, unsurpassed, right, and complete awakening. Bhikṣus! Because I know as it really is, regarding these five aggregates of clinging, gratification as gratification, danger as danger, and escape as escape, among the gods, Māra, Brahmā, ascetics, brahmins, and the assemblies of gods and humans, I have realized for myself freedom, going out, escape, and liberation from the bonds; I dwell no longer in inversion, and I am also able to realize for myself anuttarā samyaksaṃbodhi.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔14 · Formerly, in the gratification of form〕（0002c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Formerly I sought and I practiced regarding the gratification of form; whatever in the gratification of form I awakened to in accordance with it, that gratification of form I saw with wisdom as it really is. In this way I sought and I practiced regarding the gratification of feeling, perception, formations, and consciousness; whatever in the gratification of feeling, perception, formations, and consciousness I awakened to in accordance with it, that gratification of consciousness I saw with wisdom as it really is. Bhikṣus! I sought and I practiced regarding the danger of form; whatever in the danger of form I awakened to in accordance with it, that danger of form I saw with wisdom as it really is; in this way I sought and I practiced regarding the danger of feeling, perception, formations, and consciousness; whatever in the danger of consciousness I awakened to in accordance with it, that danger of consciousness I saw with wisdom as it really is. Bhikṣus! I sought and I practiced regarding the escape from form; whatever in the escape from form I awakened to in accordance with it, that escape from form I saw with wisdom as it really is; in this way I sought and I practiced regarding the escape from feeling, perception, formations, and consciousness; whatever in the escape from feeling, perception, formations, and consciousness I awakened to in accordance with it, that escape from feeling, perception, formations, and consciousness I saw with wisdom as it really is. Bhikṣus! If I did not know as it really is, regarding these five aggregates of clinging, gratification as gratification, danger as danger, and escape as escape, then among the gods, Māra, Brahmā, ascetics, brahmins, and the assemblies of gods and humans, I would not be freed, would not escape, would not go out, and would dwell forever in inversion, unable to realize for myself anuttarā samyaksaṃbodhi. Bhikṣus! Because I know as it really is, regarding the five aggregates of clinging, gratification as gratification, danger as danger, and escape as escape, among the gods, Māra, Brahmā, ascetics, brahmins, and the assemblies of gods and humans, I am freed, I have escaped, I have gone out, I dwell no longer in inversion, and I am able to realize for myself anuttarā samyaksaṃbodhi.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔Summary verse · Discourses 8–14〕（0003a04）The seven discourses above are gathered by name by the compilers in a single verse: “the past: four kinds of teaching”—teaching past, future, and present, together with the four kinds, impermanence, suffering, emptiness, and not self (Discourse 8); “weariness and liberation”—teaching weariness (Discourse 9), and teaching liberation (Discourse 10); “two teach causes and conditions”—two discourses teach cause and condition (Discourses 11–12); “gratification, again, two kinds”—of those that teach gratification there are also two (Discourses 13–14).
〔15 · Now explain it briefly for me〕（0003a06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “Excellent, World-Honored One! Now, please explain the essentials of the Dharma briefly for me. Having heard the Dharma, I will dwell alone in a quiet place and cultivate heedfulness. Having cultivated heedfulness, I will reflect further: the reason a son of good family goes forth, shaving off hair and beard, putting on the Dharma robes, and with faith leaving home for homelessness, is for the sake of the ultimate, unsurpassed pure conduct, to realize for himself in this very life: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” At that time the World-Honored One said to that bhikṣu: “Good! Good! Bhikṣu, you have spoken these words well. You say: ‘Please explain the essentials of the Dharma briefly for me; having heard the Dharma, I will dwell alone in a quiet place and cultivate heedfulness, up to: I know of myself that I will undergo no further existence.’ Is this what you say?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Bhikṣu! If one is driven by the fetters, one dies by the fetters; if one dies by the fetters, one is bound by clinging. Bhikṣu! If one is not driven by the fetters, one does not die by the fetters; not dying by the fetters, one is liberated from clinging.” The bhikṣu said to the Buddha: “I understand, World-Honored One! I understand, Well-Gone One!” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” The bhikṣu said to the Buddha: “World-Honored One! Form is driven by the fetters, form dies by the fetters; what is driven by the fetters and dies by the fetters is bound by clinging. In this way, feeling, perception, formations, and consciousness are driven by the fetters and die by the fetters; what is driven by the fetters and dies by the fetters is bound by clinging. World-Honored One! If form is not driven by the fetters and does not die by the fetters, what is not driven by the fetters and does not die by the fetters is liberated from clinging. In this way, if feeling, perception, formations, and consciousness are not driven by the fetters and do not die by the fetters, what is not driven by the fetters and does not die by the fetters is liberated from clinging. World-Honored One, it is in this way that I understand in full the meaning of the Dharma spoken briefly.” The Buddha said to the bhikṣu: “Good! Good! Bhikṣu! You have understood in full the meaning of the Dharma I have spoken briefly. Why is that? Form is driven by the fetters and dies by the fetters; what is driven by the fetters and dies by the fetters is bound by clinging. In this way, feeling, perception, formations, and consciousness are driven by the fetters and die by the fetters; what is driven by the fetters and dies by the fetters is bound by clinging. Bhikṣu! Form is not driven by the fetters and does not die by the fetters; what is not driven by the fetters and does not die by the fetters is liberated from clinging. In this way, feeling, perception, formations, and consciousness are not driven by the fetters and do not die by the fetters; what is not driven by the fetters and does not die by the fetters is liberated from clinging.” Then that bhikṣu, having heard what the Buddha said, was greatly delighted at heart, paid homage to the Buddha, and withdrew. Alone in a quiet place, he practiced diligently and dwelt in heedfulness. Having practiced diligently and dwelt in heedfulness, he reflected: the reason a son of good family goes forth, shaving off hair and beard, putting on the Dharma robes, and with faith leaving home for homelessness, up to: I know of myself that I will undergo no further existence. At that time that bhikṣu became an arhat, and his mind was liberated.
〔16 · The question as above〕（0003b14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was. What he asked was the same as in the preceding discourse; the difference lies only here: “What is driven by the fetters and dies by the fetters adds to the reckonings; if it is not driven by the fetters and does not die by the fetters, it does not add to the reckonings.” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” At that time that bhikṣu said to the Buddha: “World-Honored One! If form is driven by the fetters and dies by the fetters, what is driven by the fetters and dies by the fetters adds to the reckonings. In this way, if feeling, perception, formations, and consciousness are driven by the fetters and die by the fetters, what is driven by the fetters and dies by the fetters adds to the reckonings. World-Honored One! If form is not driven by the fetters and does not die by the fetters, what is not driven by the fetters and does not die by the fetters does not add to the reckonings. In this way, if feeling, perception, formations, and consciousness are not driven by the fetters and do not die by the fetters, what is not driven by the fetters and does not die by the fetters does not add to the reckonings. World-Honored One, it is in this way that I understand in full the meaning of the Dharma spoken briefly.” In this way, up to: he attained arhatship, and his mind was liberated.
〔17 · Explain the essentials of the Dharma briefly for me〕（0003b28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. A certain bhikṣu rose from his seat, bared his right shoulder, joined his palms, and said to the Buddha: “Excellent, World-Honored One! Please explain the essentials of the Dharma briefly for me. Having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness: the reason a son of good family goes forth, shaving off hair and beard, putting on the Dharma robes, and with faith leaving home for homelessness, going forth to learn the Way, is for the sake of the ultimate, unsurpassed pure conduct, to realize in his own person in this very life: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” At that time the World-Honored One said to that bhikṣu: “Good! Good! You say this: ‘World-Honored One! Please explain the essentials of the Dharma briefly for me; I will understand in full the meaning of the Dharma spoken briefly, and will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness, up to: I know of myself that I will undergo no further existence.’ Is this what you say?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Bhikṣu! Whatever is not proper to you should be quickly cut off. When those things are cut off, there will be benefit through the meaning, and peace and happiness through the long night.” At that time that bhikṣu said to the Buddha: “I understand, World-Honored One! I understand, Well-Gone One!” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” The bhikṣu said to the Buddha: “World-Honored One! Form is not proper to me and should be quickly cut off; feeling, perception, formations, and consciousness are not proper to me and should be quickly cut off. In this way there will be benefit through the meaning, and peace and happiness through the long night. Therefore, World-Honored One, I understand in full the meaning of the Dharma the World-Honored One has spoken briefly.” The Buddha said: “Good! Good! Bhikṣu! You have understood in full the meaning of the Dharma I have spoken briefly. Why is that? Form is not proper to you and should be quickly cut off. In this way, feeling, perception, formations, and consciousness are not proper to you and should be quickly cut off. Once they are cut off, there will be benefit through the meaning, and peace and happiness through the long night.” Then that bhikṣu, having heard what the Buddha said, was greatly delighted at heart, paid homage to the Buddha, and withdrew. Alone in a quiet place, he practiced diligently and dwelt in heedfulness. Having practiced diligently and dwelt in heedfulness, he reflected: the reason a son of good family goes forth, shaving off hair and beard, putting on the Dharma robes, and with right faith leaving home for homelessness, up to: I know of myself that I will undergo no further existence. At that time that bhikṣu became an arhat, and his mind was liberated.
〔18 · Explain the essentials of the Dharma briefly for me〕（0003c28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu rose from his seat, bared his right shoulder, paid homage to the Buddha, withdrew, stood to one side, and said to the Buddha: “Excellent, World-Honored One! Please explain the essentials of the Dharma briefly for me. Having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness, up to: I know of myself that I will undergo no further existence.” The Buddha said to the bhikṣu: “Good! Good! You say this: ‘World-Honored One! Please explain the essentials of the Dharma briefly for me; having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness, up to: I know of myself that I will undergo no further existence’—is it so?” At that time that bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Whatever is not proper to you, and not proper to anyone else either—such things should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night.” At that time that bhikṣu said to the Buddha: “I understand, World-Honored One! I understand, Well-Gone One!” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” The bhikṣu said to the Buddha: “World-Honored One! Form is not self, is not proper to me, and is not proper to anyone else either; such a thing should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. In this way, feeling, perception, formations, and consciousness are not self, are not proper to me, and are not proper to anyone else either; they should be quickly removed and cut off; when those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. Therefore I understand in full the meaning of the Dharma the Tathāgata has spoken briefly.” The Buddha said to the bhikṣu: “Good! Good! You have understood in full the meaning of the Dharma I have spoken briefly. Why is that? Bhikṣu! Form is not self, is not proper to you, and is not proper to anyone else either; such a thing should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. In this way, feeling, perception, formations, and consciousness are not self, are not proper to you, and are not proper to anyone else either; such things should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night.” Then that bhikṣu, having heard what the Buddha said, was greatly delighted at heart, paid homage to the Buddha, and withdrew. Alone in a quiet place, he practiced diligently and dwelt in heedfulness, up to: I know of myself that I will undergo no further existence. At that time that bhikṣu’s mind was liberated, and he became an arhat.
〔19 · Explain the essentials of the Dharma briefly for me〕（0004a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu rose from his seat, paid homage to the Buddha, and said to the Buddha: “World-Honored One! Please explain the essentials of the Dharma briefly for me. Having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness. Having dwelt in heedfulness, I will reflect: the reason a son of good family, with right faith, leaves home for homelessness, up to: I know of myself that I will undergo no further existence.” At that time the World-Honored One said to that bhikṣu: “Good! Good! You now say this: ‘Excellent, World-Honored One! Please explain the essentials of the Dharma briefly for me; having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness, up to: I know of myself that I will undergo no further existence’—is it so?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Bhikṣu! A thing bound by the bonds should be quickly removed and cut off; when those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night.” At that time that bhikṣu said to the Buddha: “I understand, World-Honored One! I understand, Well-Gone One!” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” The bhikṣu said to the Buddha: “World-Honored One! Form is a thing bound by the bonds, and this thing bound by the bonds should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. In this way, feeling, perception, formations, and consciousness are things bound by the bonds, and these things bound by the bonds should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. Therefore I understand in full the meaning of the Dharma the World-Honored One has spoken briefly.” The Buddha said to the bhikṣu: “Good! Good! You have understood in full the meaning of the Dharma I have spoken briefly. Why is that? Form is a thing bound by the bonds; such a thing should be quickly removed and cut off; when those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. In this way, feeling, perception, formations, and consciousness are things bound by the bonds; such things should be quickly removed and cut off; when those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night.” Then that bhikṣu, having heard what the Buddha said, was greatly delighted at heart, paid homage to the Buddha, and withdrew; alone in a quiet place, he reflected with single-minded diligence and dwelt in heedfulness, up to: his mind was liberated, and he became an arhat.
〔20 · The Discourse on Staining is likewise〕（0004b25）The Discourse on Staining is also taught in this way.
〔21 · Explain the essentials of the Dharma briefly for me〕（0004b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu rose from his seat, paid homage to the Buddha, and said to the Buddha: “World-Honored One! Please explain the essentials of the Dharma briefly for me. Having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness. Having dwelt in heedfulness, I will reflect: the reason a son of good family, with right faith, leaves for homelessness, up to: I know of myself that I will undergo no further existence.” At that time the World-Honored One said to that bhikṣu: “Good! Good! You now say this: ‘Excellent, World-Honored One! Please explain the essentials of the Dharma briefly for me; having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness, up to: I know of myself that I will undergo no further existence’—is it so?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Bhikṣu! When one wavers, one is bound by Māra; if one does not waver, one is liberated from Pāpīyas.” The bhikṣu said to the Buddha: “I understand, World-Honored One! I understand, Well-Gone One!” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” The bhikṣu said to the Buddha: “World-Honored One! When form wavers, one is bound by Māra; if it does not waver, one is liberated from Pāpīyas. In this way, when feeling, perception, formations, and consciousness waver, one is bound by Māra; if they do not waver, one is liberated from Pāpīyas. Therefore I understand in full the meaning of the Dharma the World-Honored One has spoken briefly.” The Buddha said to the bhikṣu: “Good! Good! You have understood in full the meaning of the Dharma I have spoken briefly. Why is that? If, when form wavers, one is bound by Māra; if it does not waver, one is liberated from Pāpīyas. In this way, when feeling, perception, formations, and consciousness waver, one is bound by Māra; if they do not waver, one is liberated from Pāpīyas.” Up to: that bhikṣu knew of himself that he would undergo no further existence; his mind was liberated, and he became an arhat.
〔22 · As the World-Honored One has said〕（0004c20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a bhikṣu named Kalpa came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “As the World-Honored One has said: a bhikṣu’s mind is well liberated. World-Honored One! How is a bhikṣu’s mind well liberated?” At that time the World-Honored One said to Kalpa: “Good! Good! You are able to ask the Tathāgata about the mind’s being well liberated. Good, Kalpa! Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Kalpa! You should contemplate and know that all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is impermanent. Having rightly contemplated impermanence, love for form is removed. When love for form is removed, the mind is well liberated. Contemplate feeling, perception, formations, and consciousness in this way—whether past, future, or present, whether internal or external, coarse or subtle, whether fine or ugly, whether far or near—all of it is impermanent. Having rightly contemplated impermanence, love for consciousness is removed. When love for consciousness is removed, I say that the mind is well liberated. Kalpa! A bhikṣu whose mind is well liberated in this way, the Tathāgata says, is called one whose mind is well liberated. Why is that? Because craving and desire are cut off. One in whom craving and desire are cut off, the Tathāgata says, is called one whose mind is well liberated.” Then the bhikṣu Kalpa, having heard what the Buddha said, was greatly delighted at heart, paid homage to the Buddha, and withdrew. At that time the bhikṣu Kalpa, having received the Buddha’s teaching, dwelt alone in a quiet place, reflected with single-minded diligence, and dwelt in heedfulness, up to: he knew of himself that he would undergo no further existence; his mind was well liberated, and he became an arhat.
〔23 · How does one know, how does one see〕（0005a11）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Rāhula came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! How must one know, how must one see, so that regarding this body of mine with its consciousness and all the signs of outer objects, I may be without the binding and attachment of the view of self, the view of mine, and the fetter of conceit?” The Buddha said to Rāhula: “Good! Good! You are able to ask the Tathāgata: how must one know, how must one see, so that regarding this body of mine with its consciousness and all the signs of outer objects, I may be without the binding and attachment of the view of self, the view of mine, and the fetter of conceit—is it so?” Rāhula said to the Buddha: “It is so, World-Honored One!” The Buddha said to Rāhula: “Good! Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Rāhula! You should contemplate all forms whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another: contemplate rightly in this way with even wisdom. In this way, feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another: contemplate as it really is in this way with even wisdom. Just so, Rāhula! A bhikṣu knows in this way and sees in this way. One who knows in this way and sees in this way, regarding this body with its consciousness and all the signs of outer objects, is without the binding and attachment of the view of self, the view of mine, and the fetter of conceit. Rāhula! If a bhikṣu is thus—regarding this body with its consciousness and all the signs of outer objects, without the binding and attachment of the view of self, the view of mine, and the fetter of conceit—that bhikṣu is called one who has cut off craving and desire, turned away the bonds, and, through right and unbroken comprehension, reached the final end of suffering.” Then Rāhula, having heard what the Buddha said, rejoiced and practiced accordingly.
〔24 · How does one know, how does one see〕（0005b05）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to Rāhula: “Bhikṣu! How must one know, how must one see, so that regarding this body of mine with its consciousness and all the signs of outer objects, there is no binding and attachment of the view of self, the view of mine, and the fetter of conceit?” Rāhula said to the Buddha: “The World-Honored One is the master of the Dharma, the guide, the protector. Excellent—may the World-Honored One expound this meaning for the bhikṣus; when the bhikṣus have heard it from the Buddha, they will receive it, uphold it, and practice it.” The Buddha said to Rāhula: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you.” Rāhula said to the Buddha: “Yes, I receive the teaching.” The Buddha said to Rāhula: “You should contemplate all forms whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another: contemplate as it really is in this way with even wisdom. In this way, feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another: contemplate as it really is in this way with even wisdom. Bhikṣu! Knowing in this way and seeing in this way, regarding this body of mine with its consciousness and all the signs of outer objects, there is no binding and attachment of the view of self, the view of mine, and the fetter of conceit. Rāhula! If a bhikṣu is thus—regarding the body with its consciousness and all the signs of outer objects, without the binding and attachment of the view of self, the view of mine, and the fetter of conceit—he has passed beyond the doubting mind, has left all signs far behind, and is still and liberated; this is called a bhikṣu who has cut off craving and desire, turned away the bonds, and, through right and unbroken comprehension, reached the final end of suffering.” Then Rāhula, having heard what the Buddha said, rejoiced and practiced accordingly.
〔Summary verse · Discourses 15–24〕（0005b26）The ten discourses above are gathered by name by the compilers in a single verse: “the fetters”—teaching being driven by the fetters (Discourse 15); “adding to the reckonings”—teaching adding to the reckonings (Discourse 16); “not self”—teaching what is not proper to oneself (Discourse 17); “not another’s”—teaching what is not proper to anyone else either (Discourse 18); “bound by the bonds”—teaching the thing bound by the bonds (Discourse 19); “wavering”—teaching that in wavering one is bound by Māra (Discourse 21); “what Kalpa asked”—the one discourse the bhikṣu Kalpa asked (Discourse 22); “and also the two discourses Rāhula asked”—and further the two discourses Rāhula asked (Discourses 23–24). Discourse 20 has only one sentence of abbreviated teaching, and the verse does not give its name separately.
〔25 · As the World-Honored One speaks of the learned〕（0005b28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, paid homage to the Buddha, withdrew, stood to one side, and said to the Buddha: “As the World-Honored One speaks of ‘the learned’—what is it to be learned?” The Buddha said to the bhikṣu: “Good! Good! Are you now asking me the meaning of being learned?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully, reflect on it well, and I will explain it for you. Bhikṣu, you should know: if one hears a teaching that can give rise, toward form, to weariness, freedom from desire, cessation, and stillness, this is called being learned; in this way, one who hears a teaching that can give rise, toward feeling, perception, formations, and consciousness, to weariness, freedom from desire, cessation, and stillness—this is called a learned bhikṣu; this is called the learning of which the Tathāgata speaks.” Then that bhikṣu, having heard what the Buddha said, leapt for joy, paid homage, and departed.
〔26 · As the World-Honored One has said〕（0005c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “As the World-Honored One speaks of ‘a teacher of the Dharma’—how is one called a teacher of the Dharma?” The Buddha said to the bhikṣu: “Good! Good! Do you now wish to know the meaning of the teacher of the Dharma of whom the Tathāgata speaks?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully, reflect on it well, and I will explain it for you.” The Buddha said to the bhikṣu: “If, regarding form, one proclaims a teaching that can give rise to weariness, freedom from desire, cessation, and stillness, this is called a teacher of the Dharma; if, regarding feeling, perception, formations, and consciousness, one proclaims a teaching that can give rise to weariness, freedom from desire, cessation, and stillness, this is called a teacher of the Dharma; this is called the teacher of the Dharma of whom the Tathāgata speaks.” Then that bhikṣu, having heard what the Buddha said, leapt for joy, paid homage, and departed.
〔27 · As the World-Honored One speaks of practice in accordance with the Dharma〕（0005c20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head in homage, withdrew, stood to one side, and said to the Buddha: “As the World-Honored One speaks of ‘practice in accordance with the Dharma’—what is practice in accordance with the Dharma?” The Buddha said to the bhikṣu: “Good! Good! Do you now wish to know practice in accordance with the Dharma?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully, reflect on it well, and I will explain it for you. Bhikṣu! To turn, regarding form, toward weariness, freedom from desire, and cessation—this is called practice in accordance with the Dharma; in this way, feeling, perception, formations, and consciousness—to turn, regarding consciousness, toward weariness, freedom from desire, and cessation—this is called practice in accordance with the Dharma.” Then that bhikṣu, having heard what the Buddha said, leapt for joy, paid homage, and departed.
〔28 · As the World-Honored One has said〕（0005c29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! As the World-Honored One has said, one can attain nirvāṇa seen in this very life; how can a bhikṣu attain nirvāṇa seen in this very life?” The Buddha said to the bhikṣu: “Good! Good! Do you now wish to know nirvāṇa seen in this very life?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully, reflect on it well, and I will explain it for you.” The Buddha said to the bhikṣu: “When, toward form, weariness, freedom from desire, and cessation arise, no outflows arise, and the mind is rightly liberated, this is called a bhikṣu’s attaining nirvāṇa seen in this very life; in this way, feeling, perception, formations, and consciousness—when, toward consciousness, weariness, freedom from desire, and cessation arise, no outflows arise, and the mind is rightly liberated, this is called a bhikṣu’s attaining nirvāṇa seen in this very life.” Then that bhikṣu, having heard what the Buddha said, leapt for joy, paid homage, and departed.
〔29 · As the World-Honored One speaks of expounding the Dharma〕（0006a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a bhikṣu named Sanmiliti came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “As the World-Honored One speaks of ‘a teacher who expounds the Dharma’—how is one called a teacher who expounds the Dharma?” The Buddha said to the bhikṣu: “Do you now wish to know the meaning of the teacher who expounds the Dharma?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully, reflect on it well, and I will explain it for you. If a bhikṣu, regarding form, proclaims weariness, freedom from desire, and cessation, this is called a teacher who expounds the Dharma. In this way, regarding feeling, perception, formations, and consciousness—regarding consciousness, to proclaim weariness, freedom from desire, and cessation—this is called a teacher who expounds the Dharma.” Then that bhikṣu, having heard what the Buddha said, leapt for joy, paid homage, and departed.
〔Summary verse · Discourses 25–29〕（0006a22）The five discourses above are gathered by name by the compilers in a single verse: “the learned” (Discourse 25); “teaching the Dharma well”—the teacher of the Dharma who teaches it well (Discourse 26); “toward the Dharma”—practice in accordance with the Dharma (Discourse 27); “and nirvāṇa”—and nirvāṇa seen in this very life (Discourse 28); “Sanmiliti asks what a teacher who expounds the Dharma is”—Sanmiliti asks how one is a teacher who expounds the Dharma (Discourse 29).
〔30 · If there are ascetics〕（0006a24）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was on Vulture Peak. Then a son of a householder named Śroṇa, walking about each day, came to Vulture Peak, went to where the venerable Śāriputra was, exchanged greetings about his health, withdrew, sat to one side, and said to Śāriputra: “If there are ascetics and brahmins who, regarding form that is impermanent, form that changes, form that is not secure, say: ‘I am superior to others, I am equal to others, I am inferior to others’—why do those ascetics and brahmins think in this way and not see what is real? If ascetics and brahmins, regarding feeling, perception, formations, and consciousness that are impermanent, changing, and not secure, say: ‘I am superior to others, I am equal to others, I am inferior to others’—why do those ascetics and brahmins think in this way and not see what is real? If ascetics and brahmins, regarding form that is impermanent, form that changes, form that is not secure, say: ‘I am superior to others, I am equal to others, I am inferior to others’—on what reckoning do they not see what is real? Regarding feeling, perception, formations, and consciousness that are impermanent, changing, and not secure, saying: ‘I am superior to others, I am equal to others, I am inferior to others’—on what reckoning do they not see what is real?” Śāriputra asked him in return: “Śroṇa! What do you think? Is form permanent or impermanent?” Śroṇa answered: “Impermanent.” “Śroṇa! If it is impermanent, is it suffering?” He answered: “It is suffering.” “Śroṇa! If it is impermanent, is suffering, and is subject to change, what do you think? Would a noble disciple, in this, see form as self, as other than self, or as within one another with self?” He answered: “No.” “Śroṇa! What do you think? Are feeling, perception, formations, and consciousness permanent or impermanent?” He answered: “Impermanent.” “If they are impermanent, are they suffering?” He answered: “They are suffering.” “Śroṇa! If consciousness is impermanent, is suffering, and is subject to change, what do you think? Would a noble disciple, in this, see consciousness as self, as other than self, or as within one another with self?” He answered: “No.” “Śroṇa! You should know that form—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all form is not self, not other than self, and not within one another with self; this is called knowing as it really is. In this way, feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all consciousness is not self, not other than self, and not within one another with self; this is called knowing as it really is. Śroṇa! In this way, toward form, feeling, perception, formations, and consciousness, weariness arises, freedom from desire, and liberation; being liberated, knowledge and vision arise: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” At that time, when Śāriputra had spoken this discourse, Śroṇa, the son of a householder, was far removed from dust and free of defilement, and gained the pure Dharma-eye. At that time Śroṇa, the son of a householder, saw the Dharma, attained the Dharma, did not depend on others, and gained fearlessness within the true Dharma. He rose from his seat, bared his right shoulder, knelt on one knee with palms joined, and said to Śāriputra: “I have now crossed over. From this day on I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṅgha, and become an upāsaka. From this day on, for as long as this life lasts, I take refuge in the Three Jewels in purity.” Then Śroṇa, the son of a householder, having heard what Śāriputra said, rejoiced and leapt for joy, paid homage, and departed.
〔31 · If ascetics and brahmins〕（0006c04）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was on Vulture Peak. Then a son of a householder named Śroṇa, walking about each day, came to Vulture Peak, went to where Śāriputra was, bowed his head at his feet, withdrew, and sat to one side. At that time Śāriputra said to him: “Śroṇa! If ascetics and brahmins do not know form as it really is, do not know the arising of form as it really is, do not know the cessation of form as it really is, and do not know the path leading to the cessation of form as it really is, then, Śroṇa, you should know that such ascetics and brahmins are not capable of abandoning form. In this way, if ascetics and brahmins do not know feeling, perception, formations, and consciousness as they really are, do not know the arising of consciousness as it really is, do not know the cessation of consciousness as it really is, and do not know the path leading to the cessation of consciousness as it really is, they are therefore not capable of abandoning consciousness. Śroṇa! If ascetics and brahmins know form as it really is, know the arising of form as it really is, know the cessation of form as it really is, and know the path leading to the cessation of form as it really is, then, Śroṇa, you should know that such ascetics and brahmins are capable of abandoning form. In this way, Śroṇa, if ascetics and brahmins know feeling, perception, formations, and consciousness as they really are, know the arising of consciousness as it really is, know the cessation of consciousness as it really is, and know the path leading to the cessation of consciousness as it really is, then, Śroṇa, you should know that such ascetics and brahmins are capable of abandoning consciousness. Śroṇa! What do you think? Is form permanent or impermanent?” Śroṇa answered: “Impermanent.” Śāriputra asked further: “If it is impermanent, is it suffering?” He answered: “It is suffering.” Śāriputra said: “If form is impermanent, is suffering, and is subject to change, would a noble disciple indeed see, in this, form as self, as other than self, or as within one another with self?” He answered: “No.” “Śroṇa! In this way, are feeling, perception, formations, and consciousness permanent or impermanent?” He answered: “Impermanent.” Śāriputra asked further: “If they are impermanent, are they suffering?” He answered: “They are suffering.” Śāriputra asked further: “If they are impermanent, are suffering, and are subject to change, would a noble disciple indeed see, in this, consciousness as self, as other than self, or as within one another with self?” He answered: “No.” “Śroṇa! You should know that form—whether past, future, or present, whether internal or external, whether coarse, subtle, fine, or ugly, whether far or near—of all form one knows that it is not self, not other than self, and not within one another with self; this is called knowing as it really is. Śroṇa! A noble disciple gives rise, toward form, to weariness, freedom from desire, and liberation, and is liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. In this way, feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all consciousness is not self, not other than self, and not within one another with self; this is called knowing as it really is. Śroṇa! A noble disciple gives rise, toward consciousness, to weariness, freedom from desire, and liberation, and is liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress.” Then Śroṇa, having heard what Śāriputra said, rejoiced and leapt for joy, paid homage, and departed.
〔32 · If ascetics and brahmins〕（0007a10）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was on Vulture Peak. Then a son of a householder named Śroṇa, walking about each day, came to Vulture Peak, went to where Śāriputra was, bowed his head at his feet, withdrew, and sat to one side. At that time Śāriputra said to Śroṇa: “If ascetics and brahmins do not know form as it really is, do not know the arising of form as it really is, do not know the cessation of form as it really is, do not know the gratification of form as it really is, do not know the danger of form as it really is, and do not know the escape from form as it really is, they are therefore not capable of transcending form. If ascetics and brahmins do not know feeling, perception, formations, and consciousness as they really are, do not know the arising of consciousness as it really is, do not know the cessation of consciousness as it really is, do not know the gratification of consciousness as it really is, do not know the danger of consciousness as it really is, and do not know the escape from consciousness as it really is, then such ascetics and brahmins are therefore not capable of transcending consciousness. If ascetics and brahmins know as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, such ascetics and brahmins are capable of transcending form. If ascetics and brahmins know as it really is feeling, perception, formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, such ascetics and brahmins are capable of transcending consciousness. Śroṇa! What do you think? Is form permanent or impermanent?” Śroṇa answered: “Impermanent.” “What is impermanent—is it suffering?” He answered: “It is suffering.” “Śroṇa! If form is impermanent, is suffering, and is subject to change, would a noble disciple indeed hold, in this, the view that form is self, other than self, or within one another with self?” He answered: “No.” “Śroṇa! What do you think? In this way, are feeling, perception, formations, and consciousness permanent or impermanent?” He answered: “Impermanent.” “If they are impermanent, are they suffering?” He answered: “They are suffering.” “Śroṇa! If they are impermanent, are suffering, and are subject to change, would a noble disciple indeed hold, in this, the view that consciousness is self, other than self, or within one another with self?” He answered: “No.” “Śroṇa! You should know that form—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—of all form one knows that it is not self, not other than self, and not within one another with self; this is called knowing as it really is. Śroṇa! Feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—of all consciousness one knows that it is not self, not other than self, and not within one another with self; this is called knowing as it really is. Śroṇa! A noble disciple rightly contemplates these five aggregates of clinging as not self and not mine. Contemplating rightly in this way, one takes up nothing in all the world; taking up nothing, one is attached to nothing; attached to nothing, one realizes nirvāṇa for oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” Then Śroṇa, the son of a householder, having heard what Śāriputra said, rejoiced and leapt for joy, paid homage, and departed.
卷第二Fascicle 2
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第二，承卷第一，仍屬五取蘊相應，自經三十三至經五十八，凡二十六經；其間有結集者所立之攝頌四首，各隨所攝諸經之後。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0007b19）經名是「雜阿含經」，這是「卷第二」。譯者署名「宋天竺三藏求那跋陀羅譯」——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷收經二十六部，卷末仍以「雜阿含經卷第二」作結。
〔33·色非是我〕（0007b22）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『色不是我。如果色是我，就不應當在色上生起病與苦，也不應當對於色有要它這樣、不要它這樣的想求。正因為色是無我的，所以在色上有病、有苦生起，也就會對於色有要它這樣、不要它這樣的想求。受、想、行、識也是這樣。比丘！你的意思如何？色是常的，還是無常的呢？』比丘對佛說：『無常，世尊！』『比丘！如果是無常的，是苦嗎？』比丘對佛說：『是苦，世尊！』『如果是無常、是苦，是變易之法，多聞的聖弟子在這當中，難道會見到有我、異於我、或相互在對方之中嗎？』比丘對佛說：『不會，世尊！』『受、想、行、識也是這樣。所以，比丘！所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不異於我、也不相互在對方之中，要這樣觀察；受、想、行、識也是這樣。比丘！多聞的聖弟子對於這五受陰，如實觀察它們不是我、不是我所有的。如實觀察之後，對於一切世間都無所取；因為無所取，所以無所著；因為無所著，所以自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔34·色非有我〕（0007c13）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處的鹿野苑中。那時，世尊告訴餘五比丘：『色並不是有我的。如果色有我，在色上就不應有病與苦生起，也不得對於色有要它這樣、不要它這樣的想求。正因為色無我，所以在色上有病、有苦生起，也得以對於色有要它這樣、不要它這樣的想求；受、想、行、識也是這樣。比丘們！你們的意思如何？色是常的，還是無常的呢？』比丘對佛說：『無常，世尊！』『比丘們！如果是無常的，是苦嗎？』比丘對佛說：『是苦，世尊！』『比丘們！如果是無常、是苦，是變易之法，多聞的聖弟子在這當中，難道會見到是我、異於我、或相互在對方之中嗎？』比丘對佛說：『不會，世尊！』『受、想、行、識也是這樣。所以，比丘們！所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不是我所有的，要如實觀察。受、想、行、識也是這樣。比丘們！多聞的聖弟子對於這五受陰，見到它們不是我、不是我所有的。這樣觀察，對於一切世間都無所取；因為無所取，所以無所著；因為無所著，所以自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，餘五比丘不再生起諸漏，心得到解脫。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔35·比丘！此心〕（0008a05）我是這樣聽說的：有一個時候，佛住在支提的竹園精舍。那時，有三位正士出家不久，就是尊者阿㝹律陀、尊者難提、尊者金毘羅。那時，世尊知道他們心中所想的，就為他們教誡：『比丘們！對於這個心、這個意、這個識，應當這樣思惟，不應當這樣思惟；斷除這種欲，斷除這種色，親身作證，具足而住。比丘們！難道有色，是常的、不變易的、正住不動的嗎？』比丘對佛說：『不會，世尊！』佛告訴比丘們：『好啊！好啊！色是無常、變易之法——厭離、離欲、滅盡、寂靜、沒息。像這樣，色從本以來，一切都是無常、苦、變易之法。這樣知道以後，緣於那色而生起的諸漏之害、熾燃、憂惱，全都斷滅；斷滅之後，無所著；無所著之後，安樂而住；安樂而住之後，得般涅槃。受、想、行、識也是這樣。』佛說這部經時，三位正士不再生起諸漏，心得到解脫。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔36·住於自洲〕（0008a21）我是這樣聽說的：有一個時候，佛住在摩偷羅國跋提河邊的傘蓋菴羅樹園。那時，世尊告訴諸比丘：『住於自己這座洲渚，住於自己這個依止；住於法這座洲渚，住於法這個依止；不住於別的洲渚，不住於別的依止。比丘們！應當正確地觀察：住於自洲、自依，法洲、法依，不住於別的洲渚、別的依止。是由什麼原因而生起憂、悲、惱、苦？怎樣而有？因為什麼緣故？繫著於什麼？怎樣自己觀察：未生的憂悲惱苦生起了，已生的憂悲惱苦生長、增加、擴大？』諸比丘對佛說：『世尊是法的根本、法的眼目、法的依止，唯願為我們解說！諸比丘聽了之後，當會如所說而奉行。』佛告訴比丘們：『仔細聽，好好思念，我將為你們解說。比丘們！有色，因於色，繫著於色，自己觀察：未生的憂悲惱苦生起了，已生的又增長、廣大；受、想、行、識也是這樣。比丘們！難道有色是常、恒、不變易、正住的嗎？』回答說：『不會，世尊！』佛告訴比丘們：『好啊！好啊！比丘們！色是無常的。如果善男子知道色是無常、苦、變易的，是離欲、滅、寂靜、沒息的，從本以來，一切色都是無常、苦、變易之法——這樣知道以後，如果因色的因緣而生的憂悲惱苦斷了，那斷了之後就無所著；因為不著，所以安穩快樂而住；安穩快樂而住之後，名為涅槃。受、想、行、識也是這樣。』佛說這部經時，十六位比丘不生起諸漏，心得到解脫。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔攝頌·經33–36〕（0008b13）以上四經，結集者以一首頌收攝其名：「竹園」，在支提竹園精舍所說——『經35』；「毘舍離清淨」，頌中此句所指未能確定；「正觀察」，說應當正確地觀察——『經36』；「無常、苦、非我」，說色無常、是苦、不是我——『經33』；「五、三、與十六」，聽法而心得解脫的人數：餘五比丘——『經34』，三位正士——『經35』，十六位比丘——『經36』。
〔37·我不與世間諍〕（0008b15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我不與世間諍論，是世間與我諍論。為什麼呢？比丘們！如果是如法而說的人，就不與世間諍論。世間的智者說有的，我也說有。什麼是世間的智者說有、我也說有的呢？比丘們！色是無常、苦、變易之法，世間的智者說有，我也說有。像這樣，受、想、行、識是無常、苦、變易之法，世間的智者說有，我也說有。世間的智者說無的，我也說無；就是說，色是常、恒、不變易、正住的，世間的智者說無，我也說無。受、想、行、識是常、恒、不變易、正住的，世間的智者說無，我也說無——這名為世間的智者說無，我也說無。比丘們！有世間的世間法，我也自己知道、自己覺悟，為人分別、演說、顯示，世間那些盲而無目的人不知不見，這不是我的過失。諸比丘！什麼是世間的世間法，我自己知道、我自己覺悟，為人演說、分別、顯示，而盲而無目的人不知不見的呢？就是這個，比丘們！色是無常、苦、變易之法，這名為世間的世間法；像這樣，受、想、行、識是無常、苦的，這是世間的世間法。比丘們！這就是世間的世間法，我自己知道、自己覺悟，為人分別、演說、顯示，盲而無目的人不知不見。我對於那些盲而無目、不知不見的人，又能怎麼辦呢！』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔38·世人為卑下業〕（0008c08）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『世上的人做卑下的行業，以種種方式求財活命，而得到巨大的財富，世上的人都知道。如同世上的人所知道的，我也這樣說。為什麼呢？不要讓我與世上的人不同。諸比丘！譬如同一種器皿，有一處地方的人把它叫作揵茨，有的叫作鉢，有的叫作匕匕羅，有的叫作遮留，有的叫作毘悉多，有的叫作婆闍那，有的叫作薩牢。如同他們所知道的，我也這樣說。為什麼呢？是為了不要讓我與世上的人不同的緣故。像這樣，比丘們！有世間法，我自己知道、自己覺悟，為人分別、演說、顯示，知了、見了才說，世間那些盲而無目的人不知不見；世間那些盲而無目的人不知不見，我對他們又能怎麼辦！比丘們！什麼是世間的世間法，我自己知道、自己覺悟，乃至不知不見的呢？色是無常、苦、變易之法，這是世間的世間法；受、想、行、識是無常、苦、變易之法，這是世間的世間法。比丘們！這名為世間的世間法，我自己知道、自己見到，乃至盲而無目的人不知不見，又能怎麼辦呢！』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔39·有五種種子〕（0008c26）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五種種子。哪五種呢？就是根種子、莖種子、節種子、自落種子、果實種子。這五種種子不斷、不壞、不腐、不中風，新熟堅實，有地界而沒有水界，那種子就不能生長、增加、擴大。如果那種子新熟堅實，不斷、不壞、不中風，有水界而沒有地界，那種子也不能生長、增加、擴大。如果那種子新熟堅實，不斷、不壞、不腐、不中風，有地界、水界，那種子就生長、增加、擴大。比丘們！那五種種子，是譬喻與取陰俱起的識；地界，是譬喻四識住；水界，是譬喻貪喜四取攀緣識住。哪四種呢？在色中識住，攀緣色，喜貪潤澤，生長、增加、擴大；在受、想、行中識住，攀緣受、想、行，貪喜潤澤，生長、增加、擴大。比丘們！識在其中，或來、或去、或住、或沒、或生長增廣。比丘們！如果離開色、受、想、行，說識有來、有去、有住、有生，那只有言語的名數，被問了就不知道，增益生起愚癡，因為那不是它的境界的緣故。對色界離貪；離貪之後，對色封滯的意生之縛就斷了；對色封滯的意生之縛斷了之後，攀緣就斷了；攀緣斷了之後，識就沒有住處，不再生長、增加、擴大。對受、想、行界離貪；離貪之後，對行封滯的意生之縛就斷了；對行封滯的意生之縛斷了之後，攀緣就斷了；攀緣斷了之後，那識就無所住，不再生長、增加、擴大。因為不生長，就不造作行；不造作行之後就住，住了之後知足，知足之後解脫；解脫之後，對於一切世間都無所取、無所著；無所取、無所著之後，自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。我說那識不到東、西、南、北、四維、上、下，無所至、無所趣，只是見法，想要入於涅槃、寂滅、清涼、清淨、真實。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔40·封滯者不解脫〕（0009a27）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『封滯的人不得解脫，不封滯就得解脫。怎樣是封滯而不解脫？比丘們！攀緣四取陰的識住。哪四種呢？色封滯識住，受、想、行封滯識住，乃至因為不是它的境界的緣故——這名為封滯，所以不解脫。怎樣是不封滯就得解脫？對色界離貪，對受、想、行、識離貪，乃至清淨、真實——這就是不封滯就得解脫。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔41·有五受陰〕（0009b07）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰——色受陰，受、想、行、識受陰。我對於這五受陰，以五種方式如實了知——如實了知色，如實了知色集、色味、色患、色離。像這樣，如實了知受、想、行、識，如實了知識集、識味、識患、識離。怎樣是如實了知色？所有的色，一切四大以及四大所造的色，這名為色，這樣如實了知色。怎樣是如實了知色集？對色的喜愛，這名為色集，這樣如實了知色集。怎樣是如實了知色味？就是因色的因緣而生的喜樂，這名為色味，這樣如實了知色味。怎樣是如實了知色患？如果色是無常、苦、變易之法，這名為色患，這樣如實了知色患。怎樣是如實了知色離？如果對色調伏欲貪、斷除欲貪、超越欲貪，這名為色離，這樣如實了知色離。怎樣是如實了知受？有六受身——眼觸所生的受，耳、鼻、舌、身、意觸所生的受，這名為受，這樣如實了知受。怎樣是如實了知受集？觸集就是受集，這樣如實了知受集。怎樣是如實了知受味？緣於六受而生的喜樂，這名為受味，這樣如實了知受味。怎樣是如實了知受患？如果受是無常、苦、變易之法，這名為受患，這樣如實了知受患。怎樣是如實了知受離？對受調伏欲貪、斷除欲貪、超越欲貪，這名為受離，這樣如實了知受離。怎樣是如實了知想？就是六想身。哪六種呢？就是眼觸所生的想，耳、鼻、舌、身、意觸所生的想，這名為想，這樣如實了知想。怎樣是如實了知想集？就是觸集即是想集，這樣如實了知想集。怎樣是如實了知想味？因想的因緣而生的喜樂，這名為想味，這樣如實了知想味。怎樣是如實了知想患？就是想是無常、苦、變易之法，這名為想患，這樣如實了知想患。怎樣是如實了知想離？如果對想調伏欲貪、斷除欲貪、超越欲貪，這名為想離，這樣如實了知想離。怎樣是如實了知行？就是六思身——眼觸所生的思，耳、鼻、舌、身、意觸所生的思，這名為行，這樣如實了知行。怎樣是如實了知行集？觸集就是行集，這樣如實了知行集。怎樣是如實了知行味？就是因行的因緣而生的喜樂，這名為行味，這樣如實了知行味。怎樣是如實了知行患？如果行是無常、苦、變易之法，這名為行患，這樣如實了知行患。怎樣是如實了知行離？如果行調伏欲貪、斷除欲貪、超越欲貪，這名為行離，這樣如實了知行離。怎樣是如實了知識？就是六識身——眼識身，耳、鼻、舌、身、意識身，這名為識身，這樣如實了知識身。怎樣是如實了知識集？就是名色集，這名為識集，這樣如實了知識集。怎樣是如實了知識味？因識的因緣而生的喜樂，這名為識味，這樣如實了知識味。怎樣是如實了知識患？如果識是無常、苦、變易之法，這名為識患，這樣如實了知識患。怎樣是如實了知識離？就是對識調伏欲貪、斷除欲貪、超越欲貪，這名為識離，這樣如實了知識離。比丘們！如果沙門、婆羅門對於色這樣知、這樣見；這樣知、這樣見了，趣向離欲，這名為正向。如果是正向的人，我說他得入。受、想、行、識也是這樣。如果沙門、婆羅門對於色如實知、如實見，對色生起厭、離欲，不起諸漏，心得解脫；如果心得解脫，就是純一；純一，就是梵行建立；梵行建立，就離開他者而得自在，這名為苦的邊際。受、想、行、識也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔42·有七處善〕（0010a04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有七處善、三種觀義。窮盡此法，就得漏盡，得無漏，心解脫、慧解脫，在現法中自己知道，親身作證，具足而住：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。怎樣是比丘的七處善？比丘們！如實了知色、色集、色滅、色滅道跡、色味、色患、色離；像這樣，對於受、想、行、識，以及識集、識滅、識滅道跡、識味、識患、識離，如實了知。怎樣是如實了知色？所有的色、一切四大以及四大所造的色，這名為色，這樣如實了知色。怎樣是如實了知色集？愛喜，這名為色集，這樣如實了知色集。怎樣是如實了知色滅？愛喜滅，這名為色滅，這樣如實了知色滅。怎樣是如實了知色滅道跡？就是八聖道——正見、正志、正語、正業、正命、正方便、正念、正定，這名為色滅道跡，這樣如實了知色滅道跡。怎樣是如實了知色味？就是因色的因緣而生的喜樂，這名為色味，這樣如實了知色味。怎樣是如實了知色患？如果色是無常、苦、變易之法，這名為色患，這樣如實了知色患。怎樣是如實了知色離？就是對色調伏欲貪、斷除欲貪、超越欲貪，這名為色離，這樣如實了知色離。怎樣是如實了知受？就是六受——眼觸所生的受，耳、鼻、舌、身、意觸所生的受，這名為受，這樣如實了知受。怎樣是如實了知受集？觸集就是受集，這樣如實了知受集。怎樣是如實了知受滅？觸滅就是受滅，這樣如實了知受滅。怎樣是如實了知受滅道跡？就是八聖道——正見乃至正定，這名為受滅道跡，這樣如實了知受滅道跡。怎樣是如實了知受味？因受的因緣而生的喜樂，這名為受味，這樣如實了知受味。怎樣是如實了知受患？如果受是無常、苦、變易之法，這名為受患，這樣如實了知受患。怎樣是如實了知受離？如果對受調伏欲貪、斷除欲貪、超越欲貪，這名為受離，這樣如實了知受離。怎樣是如實了知想？就是六想——眼觸所生的想，耳、鼻、舌、身、意觸所生的想，這名為想，這樣如實了知想。怎樣是如實了知想集？觸集就是想集，這樣如實了知想集。怎樣是如實了知想滅？觸滅就是想滅，這樣如實了知想滅。怎樣是如實了知想滅道跡？就是八聖道——正見乃至正定，這名為想滅道跡，這樣如實了知想滅道跡。怎樣是如實了知想味？因想的因緣而生的喜樂，這名為想味，這樣如實了知想味。怎樣是如實了知想患？如果想是無常、苦、變易之法，這名為想患，這樣如實了知想患。怎樣是如實了知想離？如果對想調伏欲貪、斷除欲貪、超越欲貪，這名為想離，這樣如實了知想離。怎樣是如實了知行？就是六思身——眼觸所生的思，耳、鼻、舌、身、意觸所生的思，這名為行，這樣如實了知行。怎樣是如實了知行集？觸集就是行集，這樣如實了知行集。怎樣是如實了知行滅？觸滅就是行滅，這樣如實了知行滅。怎樣是如實了知行滅道跡？就是八聖道——正見乃至正定，這名為行滅道跡，這樣如實了知行滅道跡。怎樣是如實了知行味？因行的因緣而生的喜樂，這名為行味，這樣如實了知行味。怎樣是如實了知行患？如果行是無常、苦、變易之法，這名為行患，這樣如實了知行患。怎樣是如實了知行離？如果對行調伏欲貪、斷除欲貪、超越欲貪，這名為行離，這樣如實了知行離。怎樣是如實了知識？就是六識身——眼識，耳、鼻、舌、身、意識身，這名為識，這樣如實了知識。怎樣是如實了知識集？名色集就是識集，這樣如實了知識集。怎樣是如實了知識滅？名色滅就是識滅，這樣如實了知識滅。怎樣是如實了知識滅道跡？就是八聖道——正見乃至正定，這名為識滅道跡，這樣如實了知識滅道跡。怎樣是如實了知識味？因識的因緣而生的喜樂，這名為識味，這樣如實了知識味。怎樣是如實了知識患？如果識是無常、苦、變易之法，這名為識患，這樣如實了知識患。怎樣是如實了知識離？如果識調伏欲貪、斷除欲貪、超越欲貪，這名為識離的如實了知。比丘們！這名為七處善。怎樣是三種觀義？比丘們！如果在空閑處、樹下、露地，觀察陰、界、入，以正方便思惟其中的義理，這名為比丘的三種觀義。這名為比丘的七處善、三種觀義。窮盡此法，就得漏盡，得無漏，心解脫、慧解脫，在現法中自己知道，作證，具足而住：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔43·取故生著〕（0010c19）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『因為取，所以生起執著；不取，就不執著。仔細聽，好好思念，我將為你們解說。』比丘們對佛說：『是的，我們領受教誨！』佛告訴比丘們：『怎樣是因為取而生起執著？愚癡無聞的凡夫對於色，見它是我、異於我、相互在對方之中，見色是我、是我所有的而取著它；取著之後，那色如果變了、異了，心也隨著轉動；心隨著轉動之後，也生起取著，攝受其心而住；因為攝受其心而住，就生起恐怖、障礙、心亂，這是因為取著的緣故。愚癡無聞的凡夫對於受、想、行、識，見它是我、異於我、相互在對方之中，見識是我、是我所有的而取著它；取著之後，那識如果變了、異了，那心就隨著轉動；因為心隨著轉動，就生起取著，攝受其心而住；住了之後，就生起恐怖、障礙、心亂，這是因為取著的緣故——這名為取著。怎樣名為不取、不著？多聞的聖弟子對於色，不見它是我、異於我、相互在對方之中，對於色不見它是我、是我所有的而取著它；不見它是我、是我所有的而取著色，那色如果變了、異了，心不隨著轉動；因為心不隨著轉動，就不生起取著，不攝受其心而住；因為不攝受而住，就不生起恐怖、障礙、心亂，這是因為不取著的緣故。像這樣，對於受、想、行、識，不見它是我、異於我、相互在對方之中，不見它是我、是我所有的而取著它。那識如果變了、異了，心不隨著轉動；因為心不隨著轉動，就不取著，不攝受其心而住；因為不攝受其心而住，心就沒有恐怖、障礙、心亂，這是因為不取著的緣故——這名為不取著。這名為取著與不取著。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔44·若生則繫著〕（0011a13）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『如果生起，就繫著；不生起，就不繫著。仔細聽，好好思念，我將為你們解說。怎樣是如果生起就繫著？愚癡無聞的凡夫對於色集、色滅、色味、色患、色離不如實了知，所以對色愛喜、讚歎、取著，對於色當作是我、是我所有的而取著它；取著之後，那色如果變了、異了，心就隨之變異；因為心隨之變異，就攝受其心而住；因為攝受其心而住，就生起恐怖、障礙、顧念，這是因為生起繫著的緣故。受、想、行、識也是這樣。這名為生起繫著。怎樣是不生起、不繫著？多聞的聖弟子對於色集、色滅、色味、色患、色離如實了知。因為如實了知，就不愛喜、讚歎、取著，不繫著於是我、是我所有的而取著它；因為不取著，那色如果變了、異了，心不隨之變異；因為心不隨之變異，心就不繫著，不攝受其心而住；因為不攝受其心而住，心就沒有恐怖、障礙、顧念，這是因為不生起、不執著的緣故。受、想、行、識也是這樣。這名為不生起、不繫著。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔45·有五受陰〕（0011b01）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰。哪五種呢？色受陰，受、想、行、識受陰。如果有些沙門、婆羅門見到有我，一切都是在這五受陰中見到我。那些沙門、婆羅門見色是我，色異於我，我在色中，色在我中；見受、想、行、識是我，識異於我，我在識中，識在我中。愚癡無聞的凡夫因為無明的緣故，見色是我、異於我、相互在對方之中，說我是真實的而不捨棄；因為不捨棄，諸根就增長；諸根增長之後，就增加諸觸；因為被六觸入處所觸，愚癡無聞的凡夫就生起苦、樂的覺受，都是從觸入處而起。哪六種呢？就是眼觸入處，耳、鼻、舌、身、意觸入處。像這樣，比丘們！有意界、法界、無明界，愚癡無聞的凡夫因為無明觸的緣故，生起有之覺、無之覺、有無之覺、我勝之覺、我等之覺、我卑之覺、我知我見之覺。這樣知、這樣見的覺，都是由於六觸入的緣故。多聞的聖弟子對於這六觸入處，捨離無明而生起明，不生起有之覺、無之覺、有無之覺、勝之覺、等之覺、卑之覺、我知我見之覺。這樣知、這樣見之後，先前所生起的無明觸滅了，其後明觸之覺生起。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔46·有五受陰〕（0011b21）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰。哪五種呢？色、受、想、行、識受陰。如果沙門、婆羅門以宿命智自己識知種種宿命，已經識知的、將要識知的、現在識知的，都是在這五受陰中已經識知、將要識知、現在識知：我過去所經歷的，是這樣的色、這樣的受、這樣的想、這樣的行、這樣的識。如果是可以質礙、可以分析的，這名為色受陰。被什麼所質礙呢？或是手、或是石、或是杖、或是刀、或是冷、或是暖、或是渴、或是飢、或是蚊、虻、諸毒蟲、風、雨所觸，這名為觸礙，所以質礙是色受陰。又，這色受陰是無常、苦、變易的。諸覺之相是受受陰；覺什麼呢？覺苦、覺樂、覺不苦不樂，所以名為覺之相是受受陰。又，這受受陰是無常、苦、變易的。諸想是想受陰；想什麼呢？少想、多想、無量想、一切都無所有而作無所有想，所以名為想受陰。又，這想受陰是無常、苦、變易之法。造作之相是行受陰；造作什麼呢？對色造作，對受、想、行、識造作，所以造作之相是行受陰。又，這行受陰是無常、苦、變易之法。分別了知之相是識受陰；識知什麼呢？識知色，識知聲、香、味、觸、法，所以名為識受陰。又，這識受陰是無常、苦、變易之法。諸比丘！那多聞的聖弟子對於這色受陰，作這樣的學習：我現在被現在的色所食，過去世也已經曾被那色所食，如同現在一樣。又作這樣的念頭：我現在被現在的色所食，我如果又樂著未來的色，將又被那色所食，如同現在一樣。作這樣的了知之後，不顧戀過去的色，不樂著未來的色，對於現在的色生起厭、離欲、滅患、趣向於滅。多聞的聖弟子對於這受、想、行、識受陰學習：我現在被現在的識所食，在過去世也已經曾被識所食，如同現在一樣。我現在已被現在的識所食，如果又樂著未來的識，也將又被那識所食，如同現在一樣。這樣了知之後，不顧戀過去的識，不樂著未來的識，對於現在的識生起厭、離欲、滅患、趣向於滅——滅而不增，退而不進，滅而不起，捨而不取。在什麼上滅而不增？色滅而不增，受、想、行、識滅而不增。在什麼上退而不進？色退而不進，受、想、行、識退而不進。在什麼上滅而不起？色滅而不起，受、想、行、識滅而不起。在什麼上捨而不取？色捨而不取，受、想、行、識捨而不取。滅而不增，就寂滅而住；退而不進，就寂退而住；滅而不起，就寂滅而住；捨而不取，就不生繫著；不繫著之後，自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說這部經時，眾多比丘不起諸漏，心得解脫。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔攝頌·經37–46〕（0012a07）以上十經，結集者以一首頌收攝其名：「我」，說我不與世間諍——『經37』；「卑下」，說世人為卑下業——『經38』；「種子」，說五種種子——『經39』；「封滯」，說封滯者不解脫——『經40』；「五轉」——『經41』，頌語「五轉」，經文作「五種如實知」（0009b09）；「七」，說七處善——『經42』；「二繫著」，說取故生著、若生則繫著的兩部經——『經43–44』；「及覺」，說有之覺、無之覺等諸覺——『經45』；「三世陰世食」，說三世之陰與為色所食——『經46』。
〔47·信心善男子應〕（0012a09）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有信心的善男子應當作這樣的念頭：我應當隨順於法，我應當對於色多修厭離而住，對於受、想、行、識多修厭離而住。有信心的善男子就對於色多修厭離而住，對於受、想、行、識多修厭離而住，所以對色得厭，對受、想、行、識得厭。厭了之後，離欲、解脫，有解脫的知見：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔48·信心善男子正〕（0012a18）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有信心的善男子以正信從在家走入非家而出家，自己想：我應當隨順於法，對於色應當多修厭而住，對於受、想、行、識多修厭而住。有信心的善男子以正信從在家走入非家而出家，對於色多修厭而住，對於受、想、行、識多修厭而住之後，對於色得離，對於受、想、行、識得離。我說這樣的人，全都離開一切生、老、病、死、憂、悲、惱、苦。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔49·若信心長者〕（0012a27）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴尊者阿難說：『如果有信心的長者、長者之子來問你說：在什麼法上知道它的生滅？你應當怎樣回答呢？』阿難對佛說：『世尊！如果有長者、長者之子來問我，我將回答說：知道色是生滅之法，知道受、想、行、識是生滅之法。世尊！如果長者、長者之子這樣問，我將這樣回答。』佛告訴阿難：『好啊！好啊！應當這樣回答。為什麼呢？色是生滅之法，受、想、行、識是生滅之法。知道色是生滅之法的，名為知色；知道受、想、行、識是生滅之法的，名為知識。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔50·若有諸外道出〕（0012b10）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴尊者阿難說：『如果有諸外道出家人來問你說：阿難！世尊為什麼教人修諸梵行？這樣問的時候，你怎樣回答呢？』阿難對佛說：『世尊！如果外道出家人來問我說：阿難！世尊為什麼教人修諸梵行？我將回答說：為了對於色修厭、離欲、滅盡、解脫、不生的緣故，世尊教人修諸梵行；為了對於受、想、行、識修厭、離欲、滅盡、解脫、不生的緣故，教人修諸梵行。世尊！如果有外道出家人作這樣的問，我將作這樣的回答。』佛告訴阿難：『好啊！好啊！應當這樣回答。為什麼呢？我確實是為了對於色修厭、離欲、滅盡、解脫、不生的緣故，教人修諸梵行；為了對於受、想、行、識修厭、離欲、滅盡、解脫、不生的緣故，教人修諸梵行。』佛說完這部經，尊者阿難聽了佛所說的，歡喜地奉行。
〔51·我今為汝說壞〕（0012b25）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在為你們說壞法與不壞法。仔細聽，好好思念，我將為你們解說。諸比丘！色是壞法，那色滅、涅槃是不壞法；受、想、行、識是壞法，那識滅、涅槃是不壞法。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔52·鬱低迦修多羅〕（0012c02）鬱低迦修多羅，如同增一阿含經四法中所說的。
〔53·我生已盡〕（0012c04）我是這樣聽說的：有一個時候，佛在拘薩羅國人間遊行，在薩羅聚落村北的申恕林中住。那時，聚落主大姓婆羅門聽說：沙門釋種之子，從釋迦大姓之中，剃除鬚髮，穿上袈裟衣，以正信從在家走入非家，出家學道，成就無上等正覺，在這拘薩羅國人間遊行，到了婆羅聚落村北的申恕林中住。又，那沙門瞿曇有這樣的色貌名稱，真實的功德，天、人讚歎，聲聞八方，是如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊，在諸世間、諸天、魔、梵、沙門、婆羅門之中，以大智能自己證知：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。他為世間說法，初、中、後都善，義善、味善，純一、圓滿、清淨，梵行清白，演說妙法。好啊，應當去見他！好啊，應當前往！應當好好恭敬奉事！他這樣想了之後，就嚴備車駕，帶著許多隨從，執持金瓶、杖枝、傘蓋，前往佛的住處，恭敬奉事。到了林口，下車步行前進，到了世尊那裡，問候安否，退坐一旁，對世尊說：『沙門瞿曇！你論的是什麼？說的是什麼？』佛告訴婆羅門：『我論因、說因。』又對佛說：『怎樣是論因？怎樣是說因？』佛告訴婆羅門：『有因有緣而集起世間，有因有緣而世間集起；有因有緣而滅除世間，有因有緣而世間滅去。』婆羅門對佛說：『世尊！怎樣是有因有緣而集起世間，有因有緣而世間集起？』佛告訴婆羅門：『愚癡無聞的凡夫，對於色集、色滅、色味、色患、色離，不如實了知。因為不如實了知，就愛樂於色，讚歎於色，染著其心而住；他因為愛樂於色而取，取緣有，有緣生，生緣老、死、憂、悲、惱、苦，這就是大苦聚的集起。受、想、行、識也是這樣。婆羅門！這名為有因有緣而集起世間，有因有緣而世間集起。』婆羅門對佛說：『怎樣是有因有緣而滅除世間，有因有緣而世間滅去？』佛告訴婆羅門：『多聞的聖弟子對於色集、色滅、色味、色患、色離如實了知。如實了知之後，對於那色不愛樂、不讚歎、不染著、不留住。因為不愛樂、不留住，色愛就滅；愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、死、憂、悲、惱、苦滅。受、想、行、識也是這樣。婆羅門！這名為有因有緣而滅除世間，這名為有因有緣而世間滅去。婆羅門！這名為論因，這名為說因。』婆羅門對佛說：『瞿曇！就是這樣論因，就是這樣說因。世間事多，現在請容我告辭回去。』佛告訴婆羅門：『應當知道是時候了！』佛說完這部經，諸婆羅門聽了佛所說的，歡喜隨喜，禮佛足而離去。
〔54·瞿曇！我有年〕（0013a17）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處的鹿野苑中。那時，毘迦多魯迦聚落有一位婆羅門來到佛的住處，恭敬問候，退坐一旁，對佛說：『瞿曇！我有一位年少的弟子，通曉天文、族姓，為大眾占相吉凶，說有就必定有，說無就必定無，說成就必定成，說壞就必定壞。瞿曇！你的意思如何？』佛告訴婆羅門：『暫且放下你那通曉天文、族姓的年少弟子。我現在問你，隨你的意思回答。婆羅門！你的意思如何？色本來無種嗎？』回答說：『是的，世尊！』『受、想、行、識本來無種嗎？』回答說：『是的，世尊！』佛告訴婆羅門：『你說：我的年少弟子通曉天文、族姓，為大眾作這樣的說法，說有就必定有，說無就必定無——這知見不是不真實的嗎？』婆羅門對佛說：『是的，世尊！』佛告訴婆羅門：『你的意思如何？難道有色常住一百年嗎？還是異時而生、異時而滅呢？受、想、行、識常住一百年嗎？還是異時而生、異時而滅呢？』回答說：『是的，世尊！』佛告訴婆羅門：『你的意思如何？你的年少弟子通曉天文、族姓，為大眾說，成就的不會壞——這知見不是不相違異的嗎？』回答說：『是的，世尊！』佛告訴婆羅門：『你的意思如何？此法與彼法，此說與彼說，哪一個殊勝？』婆羅門對佛說：『世尊！這是如法之說，如佛所說，顯現開發。譬如有人溺水而能救起，被囚而能救出，迷了方向而指示道路，在黑暗中施予明燈。世尊今日善說殊勝之法，也是這樣顯現開發。』佛說完這部經，毘迦多魯迦婆羅門聽了佛所說的，歡喜隨喜，就從座位起身，禮佛足而離去。
〔55·我今當說陰及〕（0013b13）我是這樣聽說的：有一個時候，佛在波羅㮈國仙人住處的鹿野苑中。那時，世尊告訴諸比丘：『我現在將說陰以及受陰。什麼是陰？所有的諸色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切總說為色陰。隨著所有的受、想、行、識也是這樣。那一切總說為受、想、行、識陰，這名為陰。什麼是受陰？如果色是有漏的、是取，如果那色無論過去、未來、現在，生起貪欲、瞋恚、愚癡以及其餘種種上煩惱的心法；受、想、行、識也是這樣，這名為受陰。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔56·我今當說有漏〕（0013b24）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處的鹿野苑中。那時，世尊告訴諸比丘：『我現在將說有漏法、無漏法。如果色是有漏的、是取，那色能生起愛、恚；像這樣，受、想、行、識是有漏的、是取，那識能生起愛、恚，這名為有漏法。什麼是無漏法？所有的色是無漏的、不是受，那色無論過去、未來、現在，那色不生起愛、恚；像這樣，受、想、行、識是無漏的、不是受，那識無論過去、未來、現在，不生起貪、恚，這名為無漏法。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔攝頌·經47–56〕（0013c05）以上十經，結集者以一首頌收攝其名：「二信」，說信心善男子的兩部經——『經47–48』；「二阿難」，世尊問尊者阿難的兩部經——『經49–50』；「壞法」，說壞法與不壞法——『經51』；「欝低迦」，鬱低迦修多羅——『經52』；「婆羅」——『經53』；「及世間」——『經54』，依頌句之次第對位；「陰」，說陰以及受陰——『經55』；「漏、無漏法」，說有漏法、無漏法——『經56』。
〔57·尊者！當知世〕（0013c07）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊穿好衣、持著鉢，進入舍衛城乞食，回來後拿著衣鉢，不告訴大眾，不告知侍者，獨自一人、沒有同伴，往西方國土人間遊行。當時，安陀林中有一位比丘，遠遠看見世尊不告訴大眾，不告知侍者，獨自一人、沒有同伴。看見之後，前往尊者阿難那裡，對阿難說：『尊者！應當知道，世尊不告訴大眾，不告知侍者，獨自一人、沒有同伴而出外遊行。』那時，阿難對那位比丘說：『如果世尊不告訴大眾，不告知侍者，獨自一人、沒有同伴而出外遊行，就不應隨從。為什麼呢？今日世尊想要安住於寂滅，息滅而少事的緣故。』那時，世尊遊行，往北到了半闍國的波陀聚落，在人所守護的林中，住在一棵跋陀薩羅樹下。當時，有眾多比丘來到阿難那裡，對阿難說：『現在聽說世尊住在什麼地方？』阿難回答說：『我聽說世尊往北到了半闍國波陀聚落，在人所守護的林中跋陀薩羅樹下。』當時，諸比丘對阿難說：『尊者應當知道，我們不見世尊已經很久了，如果不怕辛勞，可以一同前往拜見世尊嗎？』出於哀愍的緣故，阿難知道時機，默然答應了。那時，尊者阿難與眾多比丘過了一夜，到了清晨，穿好衣、持著鉢，進入舍衛城乞食。乞食完畢，回到精舍，收起臥具，拿著衣鉢，出發往西方人間遊行，往北到了半闍國波陀聚落人所守護的林中。當時，尊者阿難與眾多比丘放下衣鉢，洗了腳，來到世尊那裡，以頭面禮佛足，在一旁坐下。那時，世尊為眾多比丘說法，開示、教導、利益、令其歡喜。那時，座中有一位比丘心裡想：要怎樣知、怎樣見，才能迅速得到漏盡？那時，世尊知道那位比丘心中所想的，告訴諸比丘：『如果有比丘在這座中心裡想：要怎樣知、怎樣見，才能迅速得到漏盡？我已經說過法：應當好好觀察諸陰，就是四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分。我已經說過這樣的法，觀察諸陰。而現在仍有善男子不勤於欲作、不勤於樂、不勤於念、不勤於信，而自己傲慢懈惰，不能增進得盡諸漏。如果又有善男子對於我所說的法，觀察諸陰，勤欲、勤樂、勤念、勤信，他就能迅速得盡諸漏。愚癡無聞的凡夫對於色見它是我；如果見我，這名為行。那行以什麼為因？以什麼而集？以什麼而生？以什麼而轉？無明觸生起愛，緣於愛而起那行。那愛以什麼為因？以什麼而集？以什麼而生？以什麼而轉？那愛以受為因、以受而集、以受而生、以受而轉。那受以什麼為因？以什麼而集？以什麼而生？以什麼而轉？那受以觸為因、以觸而集、以觸而生、以觸而轉。那觸以什麼為因？以什麼而集？以什麼而生？以什麼而轉？就是那觸以六入處為因、以六入處而集、以六入處而生、以六入處而轉。那六入處是無常、有為、心緣起之法；那觸、受、愛、行，也是無常、有為、心緣起之法……這樣觀察的人，卻見色是我……不見色是我，卻見色是我所有的……不見色是我所有的，卻見色在我中……不見色在我中，卻見我在色中……不見我在色中，卻見受是我……不見受是我，卻見受是我所有的……不見受是我所有的，卻見受在我中……不見受在我中，卻見我在受中……不見我在受中，卻見想是我……不見想是我，卻見想是我所有的……不見想是我所有的，卻見想在我中……不見想在我中，卻見我在想中……不見我在想中，卻見行是我……不見行是我，卻見行是我所有的……不見行是我所有的，卻見行在我中……不見行在我中，卻見我在行中……不見我在行中，卻見識是我……不見識是我，卻見識是我所有的……不見識是我所有的，卻見識在我中……不見識在我中，卻見我在識中……不見我在識中，又作斷見、壞有見。不作斷見、壞有見，卻不離我慢。不離我慢的人，又見我；見我，就是行。那行以什麼為因？以什麼而集？以什麼而生？以什麼而轉？如前面所說，乃至我慢。作這樣知、這樣見的人，能迅速得到漏盡。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔58·有五受陰〕（0014b12）我是這樣聽說的：有一個時候，佛住在舍衛國的東園鹿母講堂。那時，世尊在傍晚時從禪定中出來，在諸比丘前鋪設座位而坐，告訴諸比丘：『有五受陰。哪五種呢？就是色受陰，受、想、行、識受陰。』當時，有一位比丘從座位起身，整理衣服，偏袒右肩，右膝著地，合掌對佛說：『世尊！這五受陰，是色受陰，受、想、行、識受陰嗎？』佛告訴比丘：『回到座位上再問，我將為你解說。』當時，那位比丘向佛作禮，回到原來的座位，對佛說：『世尊！這五受陰，以什麼為根？以什麼而集？以什麼而生？以什麼而觸？』佛告訴比丘：『這五受陰，以欲為根，以欲而集、以欲而生、以欲而觸。』當時，那位比丘聽了佛所說的，歡喜隨喜，對佛說：『世尊！為我們說五陰即受，所說真好！現在還要再問。世尊！是陰即是受，還是五陰異於受呢？』佛告訴比丘：『不是五陰即是受，也不是五陰異於受；能對它們有欲貪的，就是五受陰。』比丘對佛說：『真好！世尊！歡喜隨喜，現在再問。世尊！有二陰相關聯嗎？』佛告訴比丘：『是這樣，是這樣。猶如有一個人這樣思惟：我在未來將得到這樣的色、這樣的受、這樣的想、這樣的行、這樣的識。比丘！這名為陰與陰相關聯。』比丘對佛說：『所說真好，歡喜隨喜。』他又有所問：『世尊！什麼名為陰？』佛告訴比丘：『所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切總說為陰，這名為陰。受、想、行、識也是這樣。像這樣，比丘！這名為陰。』比丘對佛說：『所說真好，歡喜隨喜。』他又有所問：『世尊！以什麼因、什麼緣名為色陰？以什麼因、什麼緣名為受、想、行、識陰？』佛告訴比丘：『四大為因、四大為緣，這名為色陰。為什麼呢？所有的色陰，那一切都是四大，因為是緣於四大所造的緣故。觸為因、觸為緣，生起受、想、行，所以名為受、想、行陰。為什麼呢？所有的受、想、行，那一切都是緣於觸的緣故。名色為因、名色為緣，所以名為識陰。為什麼呢？所有的識，那一切都是緣於名色的緣故。』比丘對佛說：『所說真好，歡喜隨喜。』他又有所問：『什麼是色味？什麼是色患？什麼是色離？什麼是受、想、行、識味？什麼是識患？什麼是識離？』佛告訴比丘：『緣於色而生的喜樂，這名為色味；如果色是無常、苦、變易之法，這名為色患；如果對色調伏欲貪、斷除欲貪、超越欲貪，這名為色離。如果緣於受、想、行、識而生喜樂，這名為識味；受、想、行、識是無常、苦、變易之法，這名為識患；對受、想、行、識調伏欲貪、斷除欲貪、超越欲貪，這名為識離。』比丘對佛說：『所說真好，歡喜隨喜。』他又有所問：『世尊！怎樣生起我慢？』佛告訴比丘：『愚癡無聞的凡夫對於色見我、異於我、相互在對方之中，對於受、想、行、識見我、異於我、相互在對方之中，就在這上面生起我慢。』比丘對佛說：『所說真好，歡喜隨喜。』他又有所問：『世尊！怎樣得無我慢？』佛告訴比丘：『多聞的聖弟子不對色見我、異於我、相互在對方之中，不對受、想、行、識見我、異於我、相互在對方之中。』比丘對佛說：『所說真好。還有所問：要怎樣知、怎樣見，才能迅速得到漏盡？』佛告訴比丘：『所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不異於我、不相互在對方之中；受、想、行、識也是這樣。比丘！這樣知、這樣見，能迅速得到漏盡。』那時，會中又有另一位比丘，根性遲鈍，無所了知，在無明的卵殼中生起惡邪見，心裡想：如果無我，造作無我的業，在未來世，誰將承受果報？那時，世尊知道那位比丘心中所想的，告訴諸比丘：『在這大眾之中，如果有愚癡的人，沒有智、沒有明，而心裡想：如果色無我，受、想、行、識無我，造作無我的業，誰將承受果報？像這樣所生的疑問，先要為他解釋。比丘們，怎麼樣？色是常的，還是非常的呢？』回答說：『無常，世尊！』『如果是無常的，是苦嗎？』回答說：『是苦，世尊！』『如果是無常、是苦，是變易之法，多聞的聖弟子在這當中，難道會見到是我、異於我、相互在對方之中嗎？』回答說：『不會，世尊！』『受、想、行、識也是這樣。所以，比丘們！所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不是我所有的。這樣見，就是正見；受、想、行、識也是這樣。多聞的聖弟子這樣觀察，就修習厭，厭了之後離欲，離欲之後解脫，有解脫的知見：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說這部經時，眾多比丘不起諸漏，心得解脫。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔攝頌·經57–58〕（0015b02）以上二經，結集者以一首頌收攝其名：「陰」，說有五受陰——『經58』；「根」，問五受陰以什麼為根——『經58』；「陰即受」，問陰是否即是受——『經58』；「二陰共相關」，問有沒有二陰相關聯——『經58』；「名字」，問什麼名為陰——『經58』；「因」，問以什麼因、什麼緣名為色陰等——『經58』；「二味」，問色味以及受、想、行、識味——『經58』；「我慢」，問怎樣生起我慢、怎樣得無我慢——『經58』；「疾漏盡」，問怎樣知、怎樣見能迅速得到漏盡——『經58』。經57 在頌中沒有獨立的題句，唯「疾漏盡」之語兼見於經57「疾得漏盡」（0014a03）。
Fascicle 2 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: continuing from Fascicle 1 and still within the Connected Discourses on the Five Aggregates of Clinging, from the thirty-third discourse to the fifty-eighth, twenty-six discourses in all; among them stand four summary verses set by the compilers, each placed after the discourses it gathers. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0007b19）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 2.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds twenty-six discourses, and at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 2.”
〔33 · Form is not self〕（0007b22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is not self. If form were self, sickness and pain should not arise in form, nor should one have, toward form, the wish that it be thus or not be thus. It is because form is without self that sickness and pain arise in form, and that one has, toward form, the wish that it be thus or not be thus. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣu! What do you think? Is form permanent or impermanent?” The bhikṣu said to the Buddha: “Impermanent, World-Honored One!” “Bhikṣu! If it is impermanent, is it suffering?” The bhikṣu said to the Buddha: “It is suffering, World-Honored One!” “If it is impermanent, is suffering, and is subject to change, would a learned noble disciple, in this, see it as self, as other than self, or as within one another?” The bhikṣu said to the Buddha: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣu, all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another; contemplate it thus. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣu! A learned noble disciple contemplates these five aggregates of clinging as they really are, as not self and not mine. Having contemplated them as they really are, he clings to nothing in all the world; because he clings to nothing, he is attached to nothing; because he is attached to nothing, he realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔34 · Form does not have a self〕（0007c13）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the dwelling place of the sages. At that time the World-Honored One said to the remaining five bhikṣus: “Form does not have a self. If form had a self, sickness and pain should not arise in form, nor could one have, toward form, the wish that it be thus or not be thus. It is because form is without self that sickness and pain arise in form, and that one can have, toward form, the wish that it be thus or not be thus; so it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! What do you think? Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” “Bhikṣus! If it is impermanent, is it suffering?” The bhikṣus said to the Buddha: “It is suffering, World-Honored One!” “Bhikṣus! If it is impermanent, is suffering, and is subject to change, would a learned noble disciple, in this, see it as self, as other than self, or as within one another?” The bhikṣus said to the Buddha: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣus, all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self and not mine; contemplate it as it really is. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! A learned noble disciple sees these five aggregates of clinging as not self and not mine. Contemplating in this way, he clings to nothing in all the world; because he clings to nothing, he is attached to nothing; because he is attached to nothing, he realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the remaining five bhikṣus gave rise to no further outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔35 · Bhikṣus! This mind〕（0008a05）Thus have I heard. At one time the Buddha was staying at the caitya, in the Bamboo Grove Monastery. At that time there were three venerables not long gone forth: the venerable Aniruddha, the venerable Nanti, and the venerable Jinpiluo. At that time the World-Honored One, knowing what was in their minds, instructed them: “Bhikṣus! Regarding this mind, this intellect, this consciousness, reflect in this way and do not reflect in that way; cut off this desire, cut off this form, realize it in your own person, and dwell having attained it. Bhikṣus! Is there any form that is permanent, unchanging, and abiding unmoved?” The bhikṣus said to the Buddha: “No, World-Honored One!” The Buddha said to the bhikṣus: “Good! Good! Form is impermanent and subject to change—weariness, freedom from desire, cessation, stillness, passing away. In this way, form from the very beginning is all impermanent, suffering, and subject to change. Having known this, the harm, the burning, and the grief and distress of the outflows that arise in dependence on that form are all cut off and extinguished; having been cut off and extinguished, there is no attachment; with no attachment, one dwells in ease; dwelling in ease, one attains final nirvāṇa. So it is likewise with feeling, perception, formations, and consciousness.” When the Buddha spoke this discourse, the three venerables gave rise to no further outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔36 · Dwell as an island unto yourself〕（0008a21）Thus have I heard. At one time the Buddha was staying at Mathurā, in the Parasol Mango Grove beside the Bati River. At that time the World-Honored One said to the bhikṣus: “Dwell as an island unto yourself, dwell as your own refuge; dwell with the Dharma as your island, with the Dharma as your refuge; dwell with no other island, no other refuge. Bhikṣus! You should contemplate rightly: dwelling with yourself as island and refuge, with the Dharma as island and refuge, with no other island and no other refuge—from what cause do grief, lamentation, pain, and distress arise? How do they come to be? Through what? To what are they bound? How does one see for oneself that grief, lamentation, pain, and distress not yet arisen arise, and that grief, lamentation, pain, and distress already arisen grow, increase, and spread?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he explain it for us! Having heard it, the bhikṣus will practice as it is taught.” The Buddha said to the bhikṣus: “Listen closely and reflect well; I will explain it for you. Bhikṣus! There is form; because of form, being bound to form, one sees for oneself that grief, lamentation, pain, and distress not yet arisen arise, and that those already arisen grow and spread; so it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! Is there any form that is permanent, constant, unchanging, and abiding?” They answered: “No, World-Honored One!” The Buddha said to the bhikṣus: “Good! Good! Bhikṣus! Form is impermanent. If a son of good family knows that form is impermanent, suffering, and subject to change, is freedom from desire, cessation, stillness, and passing away, and that from the very beginning all form is impermanent, suffering, and subject to change—having known this, if the grief, lamentation, pain, and distress that arise from the causes and conditions of form are cut off, then, having cut them off, he has no attachment; because he is not attached, he dwells secure and at ease; dwelling secure and at ease, this is called nirvāṇa. So it is likewise with feeling, perception, formations, and consciousness.” When the Buddha spoke this discourse, sixteen bhikṣus gave rise to no outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔Summary verse · Discourses 33–36〕（0008b13）The four discourses above are gathered by name by the compilers in a single verse: “Bamboo Grove”—spoken at the Bamboo Grove Monastery at the caitya (Discourse 35); “Vaiśālī purified”—what this line of the verse refers to cannot be determined; “right contemplation”—teaching that one should contemplate rightly (Discourse 36); “impermanent, suffering, not self”—teaching that form is impermanent, is suffering, and is not self (Discourse 33); “five, three, and sixteen”—the numbers of those whose minds were liberated on hearing the Dharma: the remaining five bhikṣus (Discourse 34), the three venerables (Discourse 35), and the sixteen bhikṣus (Discourse 36).
〔37 · I do not quarrel with the world〕（0008b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I do not quarrel with the world; it is the world that quarrels with me. Why is that? Bhikṣus! One who speaks in accordance with the Dharma does not quarrel with the world. What the wise of the world say exists, I too say exists. What is it that the wise of the world say exists and I too say exists? Bhikṣus! That form is impermanent, suffering, and subject to change—the wise of the world say this exists, and I too say it exists. In this way, that feeling, perception, formations, and consciousness are impermanent, suffering, and subject to change—the wise of the world say this exists, and I too say it exists. What the wise of the world say does not exist, I too say does not exist: namely, that form is permanent, constant, unchanging, and abiding—the wise of the world say this does not exist, and I too say it does not exist. That feeling, perception, formations, and consciousness are permanent, constant, unchanging, and abiding—the wise of the world say this does not exist, and I too say it does not exist; this is called what the wise of the world say does not exist and I too say does not exist. Bhikṣus! There is the worldly dharma of the world, which I too know for myself and awaken to for myself, and which I distinguish, expound, and reveal for people; that the blind and eyeless of the world do not know it and do not see it is no fault of mine. Bhikṣus! What is the worldly dharma of the world, which I know for myself and awaken to for myself, and expound, distinguish, and reveal for people, and which the blind and eyeless do not know and do not see? It is this, bhikṣus: that form is impermanent, suffering, and subject to change—this is called the worldly dharma of the world; in this way, that feeling, perception, formations, and consciousness are impermanent and suffering—this is the worldly dharma of the world. Bhikṣus! This is the worldly dharma of the world, which I know for myself and awaken to for myself, and distinguish, expound, and reveal for people, and which the blind and eyeless do not know and do not see. What can I do for those who are blind and eyeless, who do not know and do not see!” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔38 · People of the world do lowly work〕（0008c08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “The people of the world do lowly work, seeking wealth to live by in all sorts of ways, and gain great riches; this the people of the world all know. As the people of the world know it, so I too say it. Why is that? So that I may not differ from the people of the world. Bhikṣus! It is like a single vessel: the people of one place call it a jianci, some call it a bo, some a bibiluo, some a zheliu, some a pixiduo, some a poshena, some a salao. As they know it, so I too say it. Why is that? So that I may not differ from the people of the world. In this way, bhikṣus, there is the worldly dharma, which I know for myself and awaken to for myself, and distinguish, expound, and reveal for people; having known it and seen it, I speak it; the blind and eyeless of the world do not know it and do not see it; the blind and eyeless of the world do not know it and do not see it—what can I do for them! Bhikṣus! What is the worldly dharma of the world, which I know for myself and awaken to for myself, up to: which they do not know and do not see? That form is impermanent, suffering, and subject to change—this is the worldly dharma of the world; that feeling, perception, formations, and consciousness are impermanent, suffering, and subject to change—this is the worldly dharma of the world. Bhikṣus! This is called the worldly dharma of the world, which I know for myself and see for myself, up to: the blind and eyeless do not know it and do not see it—what can be done!” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔39 · There are five kinds of seed〕（0008c26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five kinds of seed. What are the five? Namely root seeds, stem seeds, joint seeds, self-dropping seeds, and fruit seeds. If these five kinds of seed are unbroken, undamaged, unrotted, not struck by wind, fresh, ripe, and firm, and there is the earth element but no water element, those seeds do not grow, increase, and spread. If those seeds are fresh, ripe, and firm, unbroken, undamaged, not struck by wind, and there is the water element but no earth element, those seeds also do not grow, increase, and spread. If those seeds are fresh, ripe, and firm, unbroken, undamaged, unrotted, not struck by wind, and there are the earth element and the water element, those seeds grow, increase, and spread. Bhikṣus! Those five kinds of seed are a figure for consciousness together with the aggregates of clinging; the earth element is a figure for the four stations of consciousness; the water element is a figure for craving and delight, the four kinds of clinging, grasping at the stations of consciousness. Which four? Consciousness dwells in form, grasps at form, is moistened by delight and craving, and grows, increases, and spreads; consciousness dwells in feeling, perception, and formations, grasps at feeling, perception, and formations, is moistened by craving and delight, and grows, increases, and spreads. Bhikṣus! Consciousness, in these, comes or goes, stays or passes away, or grows and spreads. Bhikṣus! If, apart from form, feeling, perception, and formations, one says that consciousness has a coming, a going, a staying, an arising, that is merely a matter of words and names; asked about it, one does not know, and one’s delusion grows, because it is not within its domain. One is free from craving toward the realm of form; being free from craving, the bond born of the mind’s obstruction and stagnation in form is cut; when the bond born of the mind’s obstruction and stagnation in form is cut, the grasping is cut; when the grasping is cut, consciousness has no dwelling place and no longer grows, increases, and spreads. One is free from craving toward the realms of feeling, perception, and formations; being free from craving, the bond born of the mind’s obstruction and stagnation in formations is cut; when the bond born of the mind’s obstruction and stagnation in formations is cut, the grasping is cut; when the grasping is cut, that consciousness has nowhere to dwell and no longer grows, increases, and spreads. Because it does not grow, it creates no formations; having created no formations, it stays; having stayed, one is content; being content, one is liberated; being liberated, one clings to nothing and is attached to nothing in all the world; clinging to nothing and attached to nothing, one realizes nirvāṇa for oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ I say that that consciousness does not go east, west, south, or north, to the four intermediate directions, above, or below; it reaches nowhere and heads nowhere; it only sees the Dharma, wishing to enter nirvāṇa, stillness, coolness, purity, and truth.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔40 · One who is obstructed and stagnant is not liberated〕（0009a27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who is obstructed and stagnant is not liberated; one who is not obstructed and stagnant is liberated. How is one obstructed and stagnant and not liberated? Bhikṣus! It is the stations of consciousness that grasp at the four aggregates of clinging. Which four? The station of consciousness obstructed and stagnant in form, the stations of consciousness obstructed and stagnant in feeling, perception, and formations, up to: because it is not within its domain—this is called being obstructed and stagnant, and therefore not liberated. How is one not obstructed and stagnant, and liberated? One is free from craving toward the realm of form, free from craving toward feeling, perception, formations, and consciousness, up to: purity and truth—this is being not obstructed and stagnant, and liberated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔41 · There are five aggregates of clinging〕（0009b07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging—the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. Regarding these five aggregates of clinging, I know as it really is in five ways—I know form as it really is, and I know as it really is the arising of form, the gratification of form, the danger of form, and the escape from form. In this way I know feeling, perception, formations, and consciousness as they really are, and I know as it really is the arising of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness. How does one know form as it really is? All form whatever, all the four great elements and the form made of the four great elements—this is called form; thus one knows form as it really is. How does one know the arising of form as it really is? Delight in and fondness for form—this is called the arising of form; thus one knows the arising of form as it really is. How does one know the gratification of form as it really is? Namely, the joy and pleasure that arise from the causes and conditions of form—this is called the gratification of form; thus one knows the gratification of form as it really is. How does one know the danger of form as it really is? If form is impermanent, suffering, and subject to change—this is called the danger of form; thus one knows the danger of form as it really is. How does one know the escape from form as it really is? If, toward form, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from form; thus one knows the escape from form as it really is. How does one know feeling as it really is? There are the six classes of feeling—feeling born of eye-contact, and feeling born of ear-, nose-, tongue-, body-, and mind-contact; this is called feeling; thus one knows feeling as it really is. How does one know the arising of feeling as it really is? The arising of contact is the arising of feeling; thus one knows the arising of feeling as it really is. How does one know the gratification of feeling as it really is? The joy and pleasure that arise in dependence on the six feelings—this is called the gratification of feeling; thus one knows the gratification of feeling as it really is. How does one know the danger of feeling as it really is? If feeling is impermanent, suffering, and subject to change—this is called the danger of feeling; thus one knows the danger of feeling as it really is. How does one know the escape from feeling as it really is? Toward feeling one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from feeling; thus one knows the escape from feeling as it really is. How does one know perception as it really is? Namely, the six classes of perception. Which six? Namely perception born of eye-contact, and perception born of ear-, nose-, tongue-, body-, and mind-contact; this is called perception; thus one knows perception as it really is. How does one know the arising of perception as it really is? Namely, the arising of contact is the arising of perception; thus one knows the arising of perception as it really is. How does one know the gratification of perception as it really is? The joy and pleasure that arise from the causes and conditions of perception—this is called the gratification of perception; thus one knows the gratification of perception as it really is. How does one know the danger of perception as it really is? Namely, that perception is impermanent, suffering, and subject to change—this is called the danger of perception; thus one knows the danger of perception as it really is. How does one know the escape from perception as it really is? If, toward perception, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from perception; thus one knows the escape from perception as it really is. How does one know formations as they really are? Namely, the six classes of volition—volition born of eye-contact, and volition born of ear-, nose-, tongue-, body-, and mind-contact; this is called formations; thus one knows formations as they really are. How does one know the arising of formations as it really is? The arising of contact is the arising of formations; thus one knows the arising of formations as it really is. How does one know the gratification of formations as it really is? Namely, the joy and pleasure that arise from the causes and conditions of formations—this is called the gratification of formations; thus one knows the gratification of formations as it really is. How does one know the danger of formations as it really is? If formations are impermanent, suffering, and subject to change—this is called the danger of formations; thus one knows the danger of formations as it really is. How does one know the escape from formations as it really is? If, in formations, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from formations; thus one knows the escape from formations as it really is. How does one know consciousness as it really is? Namely, the six classes of consciousness—the class of eye-consciousness, and the classes of ear-, nose-, tongue-, body-, and mind-consciousness; this is called the classes of consciousness; thus one knows the classes of consciousness as they really are. How does one know the arising of consciousness as it really is? Namely, the arising of name and form—this is called the arising of consciousness; thus one knows the arising of consciousness as it really is. How does one know the gratification of consciousness as it really is? The joy and pleasure that arise from the causes and conditions of consciousness—this is called the gratification of consciousness; thus one knows the gratification of consciousness as it really is. How does one know the danger of consciousness as it really is? If consciousness is impermanent, suffering, and subject to change—this is called the danger of consciousness; thus one knows the danger of consciousness as it really is. How does one know the escape from consciousness as it really is? Namely, toward consciousness one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from consciousness; thus one knows the escape from consciousness as it really is. Bhikṣus! If ascetics and brahmins know and see form in this way, and, having known and seen in this way, are directed toward freedom from desire, this is called being rightly directed. One who is rightly directed, I say, has gained entry. So it is likewise with feeling, perception, formations, and consciousness. If ascetics and brahmins know form as it really is and see it as it really is, give rise to weariness toward form and to freedom from desire, and give rise to no outflows, their minds are liberated; if the mind is liberated, it is unalloyed; being unalloyed, pure conduct is established; pure conduct being established, one is free of others and has mastery—this is called the end of suffering. So it is likewise with feeling, perception, formations, and consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔42 · There are seven skilful points〕（0010a04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are seven skilful points and three kinds of contemplation. One who exhausts this Dharma attains the ending of outflows, attains what is without outflows, liberation of mind and liberation by wisdom, and in this very life knows it for oneself, realizes it in one’s own person, and dwells having attained it: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ What are a bhikṣu’s seven skilful points? Bhikṣus! One knows as it really is form, the arising of form, the cessation of form, the path leading to the cessation of form, the gratification of form, the danger of form, and the escape from form; in this way one knows as it really is feeling, perception, formations, and consciousness, and the arising of consciousness, the cessation of consciousness, the path leading to the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness. How does one know form as it really is? All form whatever, all the four great elements and the form made of the four great elements—this is called form; thus one knows form as it really is. How does one know the arising of form as it really is? Delight—this is called the arising of form; thus one knows the arising of form as it really is. How does one know the cessation of form as it really is? The cessation of delight—this is called the cessation of form; thus one knows the cessation of form as it really is. How does one know the path leading to the cessation of form as it really is? Namely, the eightfold noble path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration; this is called the path leading to the cessation of form; thus one knows the path leading to the cessation of form as it really is. How does one know the gratification of form as it really is? Namely, the joy and pleasure that arise from the causes and conditions of form—this is called the gratification of form; thus one knows the gratification of form as it really is. How does one know the danger of form as it really is? If form is impermanent, suffering, and subject to change—this is called the danger of form; thus one knows the danger of form as it really is. How does one know the escape from form as it really is? Namely, toward form one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from form; thus one knows the escape from form as it really is. How does one know feeling as it really is? Namely, the six feelings—feeling born of eye-contact, and feeling born of ear-, nose-, tongue-, body-, and mind-contact; this is called feeling; thus one knows feeling as it really is. How does one know the arising of feeling as it really is? The arising of contact is the arising of feeling; thus one knows the arising of feeling as it really is. How does one know the cessation of feeling as it really is? The cessation of contact is the cessation of feeling; thus one knows the cessation of feeling as it really is. How does one know the path leading to the cessation of feeling as it really is? Namely, the eightfold noble path—right view, up to right concentration; this is called the path leading to the cessation of feeling; thus one knows the path leading to the cessation of feeling as it really is. How does one know the gratification of feeling as it really is? The joy and pleasure that arise from the causes and conditions of feeling—this is called the gratification of feeling; thus one knows the gratification of feeling as it really is. How does one know the danger of feeling as it really is? If feeling is impermanent, suffering, and subject to change—this is called the danger of feeling; thus one knows the danger of feeling as it really is. How does one know the escape from feeling as it really is? If, toward feeling, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from feeling; thus one knows the escape from feeling as it really is. How does one know perception as it really is? Namely, the six perceptions—perception born of eye-contact, and perception born of ear-, nose-, tongue-, body-, and mind-contact; this is called perception; thus one knows perception as it really is. How does one know the arising of perception as it really is? The arising of contact is the arising of perception; thus one knows the arising of perception as it really is. How does one know the cessation of perception as it really is? The cessation of contact is the cessation of perception; thus one knows the cessation of perception as it really is. How does one know the path leading to the cessation of perception as it really is? Namely, the eightfold noble path—right view, up to right concentration; this is called the path leading to the cessation of perception; thus one knows the path leading to the cessation of perception as it really is. How does one know the gratification of perception as it really is? The joy and pleasure that arise from the causes and conditions of perception—this is called the gratification of perception; thus one knows the gratification of perception as it really is. How does one know the danger of perception as it really is? If perception is impermanent, suffering, and subject to change—this is called the danger of perception; thus one knows the danger of perception as it really is. How does one know the escape from perception as it really is? If, toward perception, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from perception; thus one knows the escape from perception as it really is. How does one know formations as they really are? Namely, the six classes of volition—volition born of eye-contact, and volition born of ear-, nose-, tongue-, body-, and mind-contact; this is called formations; thus one knows formations as they really are. How does one know the arising of formations as it really is? The arising of contact is the arising of formations; thus one knows the arising of formations as it really is. How does one know the cessation of formations as it really is? The cessation of contact is the cessation of formations; thus one knows the cessation of formations as it really is. How does one know the path leading to the cessation of formations as it really is? Namely, the eightfold noble path—right view, up to right concentration; this is called the path leading to the cessation of formations; thus one knows the path leading to the cessation of formations as it really is. How does one know the gratification of formations as it really is? The joy and pleasure that arise from the causes and conditions of formations—this is called the gratification of formations; thus one knows the gratification of formations as it really is. How does one know the danger of formations as it really is? If formations are impermanent, suffering, and subject to change—this is called the danger of formations; thus one knows the danger of formations as it really is. How does one know the escape from formations as it really is? If, toward formations, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from formations; thus one knows the escape from formations as it really is. How does one know consciousness as it really is? Namely, the six classes of consciousness—eye-consciousness, and the classes of ear-, nose-, tongue-, body-, and mind-consciousness; this is called consciousness; thus one knows consciousness as it really is. How does one know the arising of consciousness as it really is? The arising of name and form is the arising of consciousness; thus one knows the arising of consciousness as it really is. How does one know the cessation of consciousness as it really is? The cessation of name and form is the cessation of consciousness; thus one knows the cessation of consciousness as it really is. How does one know the path leading to the cessation of consciousness as it really is? Namely, the eightfold noble path—right view, up to right concentration; this is called the path leading to the cessation of consciousness; thus one knows the path leading to the cessation of consciousness as it really is. How does one know the gratification of consciousness as it really is? The joy and pleasure that arise from the causes and conditions of consciousness—this is called the gratification of consciousness; thus one knows the gratification of consciousness as it really is. How does one know the danger of consciousness as it really is? If consciousness is impermanent, suffering, and subject to change—this is called the danger of consciousness; thus one knows the danger of consciousness as it really is. How does one know the escape from consciousness as it really is? If, in consciousness, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called knowing the escape from consciousness as it really is. Bhikṣus! These are called the seven skilful points. What are the three kinds of contemplation? Bhikṣus! If, in a secluded place, beneath a tree, or in the open air, one contemplates the aggregates, the elements, and the sense bases, and reflects on their meaning with right effort, these are called a bhikṣu’s three kinds of contemplation. These are called a bhikṣu’s seven skilful points and three kinds of contemplation. One who exhausts this Dharma attains the ending of outflows, attains what is without outflows, liberation of mind and liberation by wisdom, and in this very life knows it for oneself, realizes it, and dwells having attained it: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔43 · Because of clinging, attachment arises〕（0010c19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because of clinging, attachment arises; not clinging, one is not attached. Listen closely and reflect well; I will explain it for you.” The bhikṣus said to the Buddha: “Yes, we receive your teaching!” The Buddha said to the bhikṣus: “How does attachment arise because of clinging? The foolish, unlearned, ordinary person sees form as self, as other than self, or as within one another; he sees form as self and as mine and clings to it; having clung to it, if that form changes and alters, the mind turns along with it; the mind having turned along with it, clinging arises too, and he dwells with his mind held captive; because he dwells with his mind held captive, fear, obstruction, and confusion of mind arise—this is because of clinging. The foolish, unlearned, ordinary person sees feeling, perception, formations, and consciousness as self, as other than self, or as within one another; he sees consciousness as self and as mine and clings to it; having clung to it, if that consciousness changes and alters, that mind turns along with it; because the mind turns along with it, clinging arises, and he dwells with his mind held captive; having so dwelt, fear, obstruction, and confusion of mind arise—this is because of clinging. This is called clinging. What is called not clinging and not being attached? The learned noble disciple does not see form as self, as other than self, or as within one another; he does not see form as self and as mine and cling to it; not seeing it as self and as mine and clinging to form, if that form changes and alters, the mind does not turn along with it; because the mind does not turn along with it, clinging does not arise, and he does not dwell with his mind held captive; because he does not dwell held captive, fear, obstruction, and confusion of mind do not arise—this is because of not clinging. In this way, he does not see feeling, perception, formations, and consciousness as self, as other than self, or as within one another, and does not see them as self and as mine and cling to them. If that consciousness changes and alters, the mind does not turn along with it; because the mind does not turn along with it, he does not cling, and does not dwell with his mind held captive; because he does not dwell with his mind held captive, the mind has no fear, obstruction, or confusion—this is because of not clinging. This is called not clinging. These are called clinging and not clinging.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔44 · If it arises, one is bound and attached〕（0011a13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If it arises, one is bound and attached; if it does not arise, one is not bound and attached. Listen closely and reflect well; I will explain it for you. How is it that if it arises one is bound and attached? The foolish, unlearned, ordinary person does not know as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, and therefore delights in form, praises it, and clings to it, clinging to form as self and as mine; having clung to it, if that form changes and alters, the mind changes along with it; because the mind changes along with it, he dwells with his mind held captive; because he dwells with his mind held captive, fear, obstruction, and longing arise—this is because arising brings bondage and attachment. So it is likewise with feeling, perception, formations, and consciousness. This is called arising and being bound and attached. How is it not arising and not being bound and attached? The learned noble disciple knows as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because he knows as it really is, he does not delight in it, praise it, or cling to it, and is not bound and attached to it as self and as mine, clinging to it; because he does not cling, if that form changes and alters, the mind does not change along with it; because the mind does not change along with it, the mind is not bound and attached, and he does not dwell with his mind held captive; because he does not dwell with his mind held captive, the mind has no fear, obstruction, or longing—this is because of not arising and not being attached. So it is likewise with feeling, perception, formations, and consciousness. This is called not arising and not being bound and attached.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔45 · There are five aggregates of clinging〕（0011b01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. If there are ascetics and brahmins who see a self, they all see the self in these five aggregates of clinging. Those ascetics and brahmins see form as self, form as other than self, self in form, form in self; they see feeling, perception, formations, and consciousness as self, consciousness as other than self, self in consciousness, consciousness in self. Because of ignorance, the foolish, unlearned, ordinary person sees form as self, as other than self, or as within one another, says that the self is real, and does not let it go; because he does not let it go, the faculties grow; the faculties having grown, contacts increase; because he is touched by the six sense bases of contact, the foolish, unlearned, ordinary person comes to the sense of pain and pleasure, all arising from the sense bases of contact. Which six? Namely the sense base of eye-contact, and the sense bases of ear-, nose-, tongue-, body-, and mind-contact. In this way, bhikṣus, there are the mind element, the dharma element, and the element of ignorance; because of contact with ignorance, the foolish, unlearned, ordinary person gives rise to the sense of existing, the sense of not existing, the sense of both existing and not existing, the sense ‘I am superior,’ the sense ‘I am equal,’ the sense ‘I am inferior,’ and the sense ‘I know, I see.’ These senses, of knowing thus and seeing thus, all come about because of the six bases of contact. The learned noble disciple, regarding these six sense bases of contact, abandons ignorance and gives rise to knowledge, and does not give rise to the sense of existing, the sense of not existing, the sense of both existing and not existing, the sense of superior, the sense of equal, the sense of inferior, or the sense ‘I know, I see.’ Having known thus and seen thus, the contact with ignorance that arose before ceases, and afterward the sense of contact with knowledge arises.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔46 · There are five aggregates of clinging〕（0011b21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging. What are the five? The form, feeling, perception, formations, and consciousness aggregates of clinging. If ascetics and brahmins, by the knowledge of past lives, recognize for themselves their various past lives—what they have recognized, will recognize, and now recognize—they have all recognized, will recognize, and now recognize them within these five aggregates of clinging: ‘What I passed through in the past was such a form, such a feeling, such a perception, such a formation, such a consciousness.’ What can be obstructed and divided is called the form aggregate of clinging. By what is it obstructed? Whether by a hand, a stone, a stick, a knife, cold, warmth, thirst, hunger, or the touch of mosquitoes, gadflies, poisonous insects, wind, or rain—this is called the obstruction of contact; therefore what is obstructed is the form aggregate of clinging. Further, this form aggregate of clinging is impermanent, suffering, and subject to change. The characteristic of sensing is the feeling aggregate of clinging; what does it sense? It senses pain, senses pleasure, senses what is neither pain nor pleasure; therefore the characteristic of sensing is called the feeling aggregate of clinging. Further, this feeling aggregate of clinging is impermanent, suffering, and subject to change. Perceptions are the perception aggregate of clinging; what does it perceive? Limited perception, much perception, measureless perception, and, there being nothing at all, the perception of nothingness; therefore it is called the perception aggregate of clinging. Further, this perception aggregate of clinging is impermanent, suffering, and subject to change. The characteristic of making is the formations aggregate of clinging; what does it make? It makes form, and makes feeling, perception, formations, and consciousness; therefore the characteristic of making is the formations aggregate of clinging. Further, this formations aggregate of clinging is impermanent, suffering, and subject to change. The characteristic of distinguishing and knowing is the consciousness aggregate of clinging; what does it cognize? It cognizes form, and cognizes sounds, odors, tastes, tangibles, and dharmas; therefore it is called the consciousness aggregate of clinging. Further, this consciousness aggregate of clinging is impermanent, suffering, and subject to change. Bhikṣus! That learned noble disciple trains in this way regarding this form aggregate of clinging: ‘I am now eaten by present form; in past lives too I was eaten by that form, just as now.’ He further has this thought: ‘I am now eaten by present form; if I again delight in future form, I will again be eaten by that form, just as now.’ Having understood in this way, he does not long for past form, does not delight in future form, and toward present form gives rise to weariness, freedom from desire, the cessation of danger, and turns toward cessation. The learned noble disciple trains in this way regarding the feeling, perception, formations, and consciousness aggregates of clinging: ‘I am now eaten by present consciousness; in past lives too I was eaten by consciousness, just as now. I am now already eaten by present consciousness; if I again delight in future consciousness, I will again be eaten by that consciousness, just as now.’ Having understood in this way, he does not long for past consciousness, does not delight in future consciousness, and toward present consciousness gives rise to weariness, freedom from desire, the cessation of danger, and turns toward cessation—ceasing and not increasing, withdrawing and not advancing, ceasing and not arising, relinquishing and not clinging. In what does one cease and not increase? Form ceases and does not increase; feeling, perception, formations, and consciousness cease and do not increase. In what does one withdraw and not advance? Form withdraws and does not advance; feeling, perception, formations, and consciousness withdraw and do not advance. In what does one cease and not arise? Form ceases and does not arise; feeling, perception, formations, and consciousness cease and do not arise. In what does one relinquish and not cling? Form is relinquished and not clung to; feeling, perception, formations, and consciousness are relinquished and not clung to. Ceasing and not increasing, one dwells in stillness and cessation; withdrawing and not advancing, one dwells in stillness and withdrawal; ceasing and not arising, one dwells in stillness and cessation; relinquishing and not clinging, one does not give rise to bondage and attachment; not being bound and attached, one realizes nirvāṇa for oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha spoke this discourse, many bhikṣus gave rise to no outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔Summary verse · Discourses 37–46〕（0012a07）The ten discourses above are gathered by name by the compilers in a single verse: “I”—teaching that I do not quarrel with the world (Discourse 37); “lowly”—teaching that the people of the world do lowly work (Discourse 38); “seeds”—teaching the five kinds of seed (Discourse 39); “obstruction and stagnation”—teaching that one who is obstructed and stagnant is not liberated (Discourse 40); “the five turnings” (Discourse 41)—where the verse says “the five turnings,” the discourse says “know as it really is in five ways”; “seven”—teaching the seven skilful points (Discourse 42); “two bound and attached”—the two discourses teaching that because of clinging attachment arises, and that if it arises one is bound and attached (Discourses 43–44); “and the senses”—teaching the sense of existing, the sense of not existing, and the other senses (Discourse 45); “the aggregates in three times, eaten by the world”—teaching the aggregates of the three times and being eaten by form (Discourse 46).
〔47 · A faithful son of good family should〕（0012a09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “A faithful son of good family should think in this way: ‘I should follow the Dharma; toward form I should dwell much in the cultivation of weariness, and toward feeling, perception, formations, and consciousness dwell much in the cultivation of weariness.’ The faithful son of good family then dwells much in the cultivation of weariness toward form, and dwells much in the cultivation of weariness toward feeling, perception, formations, and consciousness; therefore toward form he attains weariness, and toward feeling, perception, formations, and consciousness he attains weariness. Having grown weary, he is free from desire and liberated, and has the knowledge and vision of liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔48 · A faithful son of good family, with right faith〕（0012a18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “A faithful son of good family, with right faith, goes forth from home into homelessness, and thinks to himself: ‘I should follow the Dharma; toward form I should dwell much in the cultivation of weariness, and toward feeling, perception, formations, and consciousness dwell much in the cultivation of weariness.’ The faithful son of good family, having with right faith gone forth from home into homelessness, and having dwelt much in the cultivation of weariness toward form and toward feeling, perception, formations, and consciousness, is freed from form, and is freed from feeling, perception, formations, and consciousness. I say that such a person is entirely freed from all birth, old age, sickness, death, grief, lamentation, pain, and distress.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔49 · If a faithful householder〕（0012a27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the venerable Ānanda: “If a faithful householder or a householder’s son comes and asks you, ‘In what dharmas does one know their arising and ceasing?’—how should you answer?” Ānanda said to the Buddha: “World-Honored One! If a householder or a householder’s son comes and asks me, I will answer: ‘Know that form is a dharma of arising and ceasing; know that feeling, perception, formations, and consciousness are dharmas of arising and ceasing.’ World-Honored One! If a householder or a householder’s son asks in this way, I will answer in this way.” The Buddha said to Ānanda: “Good! Good! That is how you should answer. Why is that? Form is a dharma of arising and ceasing; feeling, perception, formations, and consciousness are dharmas of arising and ceasing. One who knows that form is a dharma of arising and ceasing is called one who knows form; one who knows that feeling, perception, formations, and consciousness are dharmas of arising and ceasing is called one who knows consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔50 · If wanderers of other sects〕（0012b10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the venerable Ānanda: “If wanderers of other sects come and ask you, ‘Ānanda! For what reason does the World-Honored One teach people to cultivate pure conduct?’—when they ask in this way, how do you answer?” Ānanda said to the Buddha: “World-Honored One! If wanderers of other sects come and ask me, ‘Ānanda! For what reason does the World-Honored One teach people to cultivate pure conduct?’ I will answer: ‘It is for the sake of cultivating weariness, freedom from desire, cessation, liberation, and non-arising toward form that the World-Honored One teaches people to cultivate pure conduct; it is for the sake of cultivating weariness, freedom from desire, cessation, liberation, and non-arising toward feeling, perception, formations, and consciousness that he teaches people to cultivate pure conduct.’ World-Honored One! If wanderers of other sects ask in this way, I will answer in this way.” The Buddha said to Ānanda: “Good! Good! That is how you should answer. Why is that? It is truly for the sake of cultivating weariness, freedom from desire, cessation, liberation, and non-arising toward form that I teach people to cultivate pure conduct; it is for the sake of cultivating weariness, freedom from desire, cessation, liberation, and non-arising toward feeling, perception, formations, and consciousness that I teach people to cultivate pure conduct.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.
〔51 · I will now teach you the perishable〕（0012b25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I will now teach you the perishable and the imperishable. Listen closely and reflect well; I will explain it for you. Bhikṣus! Form is perishable; the cessation of that form, nirvāṇa, is imperishable; feeling, perception, formations, and consciousness are perishable; the cessation of that consciousness, nirvāṇa, is imperishable.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔52 · The Yudijia Sūtra〕（0012c02）The Yudijia Sūtra is as taught in the section on the four dharmas in the Ekottarika Āgama.
〔53 · My births are exhausted〕（0012c04）Thus have I heard. At one time the Buddha was wandering among the people in the country of Kośala, and was staying in the Shenshu Grove north of the village of Saluo. At that time a brahmin village chief of a great clan heard that the ascetic, a son of the Śākyans, who from the great Śākyan clan had shaved off his hair and beard, put on the kāṣāya robe, with right faith gone forth from home into homelessness, left home to study the way, and accomplished unsurpassed, right, and complete awakening, was wandering among the people in this country of Kośala and had come to stay in the Shenshu Grove north of the village of Poluo. Further, that ascetic Gautama has such appearance and renown, true virtues, praised by gods and humans, his fame heard in the eight directions; he is the Tathāgata, the Worthy One, the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the World-Honored One; among all the worlds, gods, Māra, Brahmā, ascetics, and brahmins, by great wisdom he has realized for himself: my births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence. He teaches the Dharma for the world, good in the beginning, the middle, and the end, good in meaning and good in flavour, unalloyed, complete, and pure, its pure conduct clear and white, and expounds the wondrous Dharma. It is good—I should go and see him! It is good—I should go to him! I should respectfully attend on him! Having thought this, he had his carriage made ready, and with many attendants, carrying golden vases, staffs, and parasols, went to where the Buddha was, to attend on him respectfully. Reaching the entrance to the grove, he got down from the carriage and went forward on foot, came to the World-Honored One, asked after his well-being, withdrew, sat to one side, and said to the World-Honored One: “Ascetic Gautama! What do you discuss? What do you teach?” The Buddha said to the brahmin: “I discuss causes and teach causes.” He further said to the Buddha: “How do you discuss causes? How do you teach causes?” The Buddha said to the brahmin: “With cause and with condition the world arises; with cause and with condition is the arising of the world; with cause and with condition the world ceases; with cause and with condition is the ceasing of the world.” The brahmin said to the Buddha: “World-Honored One! How is it that with cause and with condition the world arises, and with cause and with condition is the arising of the world?” The Buddha said to the brahmin: “The foolish, unlearned, ordinary person does not know as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because he does not know as it really is, he delights in form, praises form, and dwells with his mind stained and attached; because he delights in form, he clings; conditioned by clinging there is existence; conditioned by existence there is birth; conditioned by birth there are old age, death, grief, lamentation, pain, and distress; this is the arising of the great mass of suffering. So it is likewise with feeling, perception, formations, and consciousness. Brahmin! This is called: with cause and with condition the world arises, and with cause and with condition is the arising of the world.” The brahmin said to the Buddha: “How is it that with cause and with condition the world ceases, and with cause and with condition is the ceasing of the world?” The Buddha said to the brahmin: “The learned noble disciple knows as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Having known as it really is, he does not delight in that form, does not praise it, is not stained and attached to it, and does not remain with it. Because he does not delight in it and does not remain with it, craving for form ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, death, grief, lamentation, pain, and distress cease. So it is likewise with feeling, perception, formations, and consciousness. Brahmin! This is called: with cause and with condition the world ceases; this is called: with cause and with condition is the ceasing of the world. Brahmin! This is called discussing causes; this is called teaching causes.” The brahmin said to the Buddha: “Gautama! This is how causes are discussed; this is how causes are taught. Worldly affairs are many; now I ask leave to go back.” The Buddha said to the brahmin: “You should know the time!” When the Buddha had spoken this discourse, the brahmins, having heard what the Buddha said, rejoiced and rejoiced in accord, paid homage at the Buddha’s feet, and departed.
〔54 · Gautama! I have a young〕（0013a17）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the dwelling place of the sages. At that time a brahmin of the village of Pijiaduolujia came to where the Buddha was, greeted him respectfully, withdrew, sat to one side, and said to the Buddha: “Gautama! I have a young disciple who is versed in the heavenly signs and in clans, and who reads the signs of good and ill fortune for the multitude: when he says something exists, it certainly exists; when he says it does not exist, it certainly does not exist; when he says it will be accomplished, it is certainly accomplished; when he says it will perish, it certainly perishes. Gautama! What do you think?” The Buddha said to the brahmin: “Set aside for now your young disciple versed in the heavenly signs and in clans. I will now ask you; answer as you see fit. Brahmin! What do you think? Is form originally without seed?” He answered: “So it is, World-Honored One!” “Are feeling, perception, formations, and consciousness originally without seed?” He answered: “So it is, World-Honored One!” The Buddha said to the brahmin: “You said: ‘My young disciple, versed in the heavenly signs and in clans, teaches the multitude in this way: when he says something exists, it certainly exists; when he says it does not exist, it certainly does not exist’—is this knowledge and view not untrue?” The brahmin said to the Buddha: “So it is, World-Honored One!” The Buddha said to the brahmin: “What do you think? Is there any form that abides permanently for a hundred years? Or does it arise at one time and cease at another? Do feeling, perception, formations, and consciousness abide permanently for a hundred years? Or do they arise at one time and cease at another?” He answered: “So it is, World-Honored One!” The Buddha said to the brahmin: “What do you think? Your young disciple, versed in the heavenly signs and in clans, tells the multitude that what is accomplished will not perish—is this knowledge and view not without contradiction?” He answered: “So it is, World-Honored One!” The Buddha said to the brahmin: “What do you think? This teaching or that teaching, this account or that account—which is superior?” The brahmin said to the Buddha: “World-Honored One! This is an account in accordance with the Dharma; as the Buddha has spoken it, it is revealed and opened up. It is like someone who can rescue the drowning, free the captive, show the way to one who has lost it, and give a bright lamp in the dark. The World-Honored One today has well taught the superior Dharma, revealing and opening it up in just this way.” When the Buddha had spoken this discourse, the brahmin of Pijiaduolujia, having heard what the Buddha said, rejoiced and rejoiced in accord, rose from his seat, paid homage at the Buddha’s feet, and departed.
〔55 · I will now teach the aggregates and〕（0013b13）Thus have I heard. At one time the Buddha was at Vārāṇasī, in the Deer Park at the dwelling place of the sages. At that time the World-Honored One said to the bhikṣus: “I will now teach the aggregates and the aggregates of clinging. What are the aggregates? All forms whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of them are spoken of together as the aggregate of form. So it is likewise with all feeling, perception, formations, and consciousness whatever: all of them are spoken of together as the aggregates of feeling, perception, formations, and consciousness; these are called the aggregates. What are the aggregates of clinging? If form is with outflows and is clung to, and if that form, whether past, future, or present, gives rise to greed, hatred, and delusion and to the states of mind of the various other higher defilements; so it is likewise with feeling, perception, formations, and consciousness; these are called the aggregates of clinging.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔56 · I will now teach what has outflows〕（0013b24）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the dwelling place of the sages. At that time the World-Honored One said to the bhikṣus: “I will now teach things with outflows and things without outflows. If form is with outflows and is clung to, that form can give rise to craving and hatred; in this way, if feeling, perception, formations, and consciousness are with outflows and are clung to, that consciousness can give rise to craving and hatred; these are called things with outflows. What are things without outflows? Whatever forms are without outflows and not clung to, that form, whether past, future, or present, does not give rise to craving and hatred; in this way, feeling, perception, formations, and consciousness that are without outflows and not clung to—that consciousness, whether past, future, or present, does not give rise to greed and hatred; these are called things without outflows.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔Summary verse · Discourses 47–56〕（0013c05）The ten discourses above are gathered by name by the compilers in a single verse: “two faithful”—the two discourses teaching the faithful son of good family (Discourses 47–48); “two Ānanda”—the two discourses in which the World-Honored One asks the venerable Ānanda (Discourses 49–50); “perishable”—teaching the perishable and the imperishable (Discourse 51); “Yudijia”—the Yudijia Sūtra (Discourse 52); “brahmin” (Discourse 53); “and the world” (Discourse 54)—matched following the order of the verse’s lines; “aggregates”—teaching the aggregates and the aggregates of clinging (Discourse 55); “with outflows, without outflows”—teaching things with outflows and things without outflows (Discourse 56).
〔57 · Venerable one! You should know〕（0013c07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One put on his robe, took his bowl, and entered the city of Śrāvastī for alms; having returned, he took his robe and bowl, and, without telling the assembly, without telling his attendant, alone and without companion, set out wandering among the people toward the western lands. At that time a bhikṣu in the Antuo Grove saw from afar the World-Honored One, without telling the assembly, without telling his attendant, alone and without companion. Having seen this, he went to the venerable Ānanda and said to Ānanda: “Venerable one! You should know that the World-Honored One, without telling the assembly, without telling his attendant, alone and without companion, has gone out wandering.” At that time Ānanda said to that bhikṣu: “If the World-Honored One, without telling the assembly, without telling his attendant, alone and without companion, has gone out wandering, he should not be followed. Why is that? Today the World-Honored One wishes to dwell in stillness, at rest and with little to do.” At that time the World-Honored One, wandering, went north to the village of Botuo in the country of Banshe, and in the Grove Guarded by People stayed beneath a Batuosaluo tree. At that time many bhikṣus came to Ānanda and said to Ānanda: “Where is the World-Honored One now said to be staying?” Ānanda answered: “I hear that the World-Honored One has gone north to the village of Botuo in the country of Banshe, beneath a Batuosaluo tree in the Grove Guarded by People.” At that time the bhikṣus said to Ānanda: “Venerable one, you should know that we have not seen the World-Honored One for a long time; if it is not too much trouble, could we go together to see the World-Honored One?” Out of compassion, Ānanda, knowing the time, consented in silence. At that time the venerable Ānanda and the many bhikṣus passed the night, and in the early morning put on their robes, took their bowls, and entered the city of Śrāvastī for alms. Having finished their alms round, they returned to the monastery, put away their bedding, took their robes and bowls, and set out wandering among the people toward the west, going north to the Grove Guarded by People at the village of Botuo in the country of Banshe. At that time the venerable Ānanda and the many bhikṣus set down their robes and bowls, washed their feet, came to the World-Honored One, bowed their heads at the Buddha’s feet, and sat to one side. At that time the World-Honored One taught the Dharma to the many bhikṣus, instructing, teaching, benefiting, and gladdening them. At that time a bhikṣu in the assembly thought to himself: knowing how, seeing how, can one swiftly attain the ending of outflows? At that time the World-Honored One, knowing what was in that bhikṣu’s mind, said to the bhikṣus: “If there is a bhikṣu in this assembly who thinks, knowing how, seeing how, can one swiftly attain the ending of outflows?—I have already taught the Dharma: contemplate the aggregates well, namely the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the factors of the eightfold noble path. I have already taught such a Dharma, the contemplation of the aggregates. And yet there are still sons of good family who do not make the effort of desire, do not make the effort of delight, do not make the effort of mindfulness, do not make the effort of faith, but are themselves arrogant, slack, and lazy, and cannot advance to the ending of the outflows. If further there are sons of good family who, in the Dharma I have taught, contemplate the aggregates, making the effort of desire, the effort of delight, the effort of mindfulness, and the effort of faith, they can swiftly attain the ending of the outflows. The foolish, unlearned, ordinary person sees form as self; to see a self is what is called a formation. That formation—what is its cause? What is its arising? What is its birth? What is its turning? Contact with ignorance gives rise to craving, and conditioned by craving that formation arises. That craving—what is its cause? What is its arising? What is its birth? What is its turning? That craving has feeling as its cause, feeling as its arising, feeling as its birth, feeling as its turning. That feeling—what is its cause? What is its arising? What is its birth? What is its turning? That feeling has contact as its cause, contact as its arising, contact as its birth, contact as its turning. That contact—what is its cause? What is its arising? What is its birth? What is its turning? Namely, that contact has the six sense bases as its cause, the six sense bases as its arising, the six sense bases as its birth, the six sense bases as its turning. Those six sense bases are impermanent, conditioned, arisen dependent on mind; that contact, feeling, craving, and formation are also impermanent, conditioned, arisen dependent on mind… One who contemplates in this way yet sees form as self… does not see form as self, yet sees form as mine… does not see form as mine, yet sees form in self… does not see form in self, yet sees self in form… does not see self in form, yet sees feeling as self… does not see feeling as self, yet sees feeling as mine… does not see feeling as mine, yet sees feeling in self… does not see feeling in self, yet sees self in feeling… does not see self in feeling, yet sees perception as self… does not see perception as self, yet sees perception as mine… does not see perception as mine, yet sees perception in self… does not see perception in self, yet sees self in perception… does not see self in perception, yet sees formations as self… does not see formations as self, yet sees formations as mine… does not see formations as mine, yet sees formations in self… does not see formations in self, yet sees self in formations… does not see self in formations, yet sees consciousness as self… does not see consciousness as self, yet sees consciousness as mine… does not see consciousness as mine, yet sees consciousness in self… does not see consciousness in self, yet sees self in consciousness… does not see self in consciousness, yet further holds the view of annihilation, the view that existence is destroyed. Not holding the view of annihilation and the view that existence is destroyed, he is yet not free from conceit. One who is not free from conceit again sees a self; seeing a self is a formation. That formation—what is its cause? What is its arising? What is its birth? What is its turning? As said before, up to conceit. One who knows thus and sees thus can swiftly attain the ending of outflows.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔58 · There are five aggregates of clinging〕（0014b12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Hall of Deer Mother in the Eastern Park. At that time the World-Honored One, in the late afternoon, emerged from meditation, set out a seat before the bhikṣus, sat down, and said to the bhikṣus: “There are five aggregates of clinging. What are the five? Namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging.” At that time a bhikṣu rose from his seat, arranged his robe, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: “World-Honored One! Are these five aggregates of clinging the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging?” The Buddha said to the bhikṣu: “Return to your seat and ask again; I will explain it for you.” At that time that bhikṣu paid homage to the Buddha, returned to his own seat, and said to the Buddha: “World-Honored One! These five aggregates of clinging—what is their root? What is their arising? What is their birth? What is their contact?” The Buddha said to the bhikṣu: “These five aggregates of clinging have desire as their root, desire as their arising, desire as their birth, desire as their contact.” At that time that bhikṣu, having heard what the Buddha said, rejoiced and rejoiced in accord, and said to the Buddha: “World-Honored One! You have spoken to us of the five aggregates as the clinging—well said! Now I would ask further. World-Honored One! Are the aggregates the clinging, or are the five aggregates other than the clinging?” The Buddha said to the bhikṣu: “The five aggregates are not the clinging, nor are the five aggregates other than the clinging; where there is desire and craving toward them, those are the five aggregates of clinging.” The bhikṣu said to the Buddha: “Well said, World-Honored One! I rejoice and rejoice in accord; now I ask further. World-Honored One! Are two aggregates related to each other?” The Buddha said to the bhikṣu: “So it is, so it is. It is as when a person reflects in this way: ‘In the future I shall obtain such a form, such a feeling, such a perception, such a formation, such a consciousness.’ Bhikṣu! This is called aggregate related to aggregate.” The bhikṣu said to the Buddha: “Well said; I rejoice and rejoice in accord.” He asked further: “World-Honored One! What is called an aggregate?” The Buddha said to the bhikṣu: “All form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is spoken of together as an aggregate; this is called an aggregate. So it is likewise with feeling, perception, formations, and consciousness. In this way, bhikṣu, this is called an aggregate.” The bhikṣu said to the Buddha: “Well said; I rejoice and rejoice in accord.” He asked further: “World-Honored One! By what cause and what condition is it called the aggregate of form? By what cause and what condition is it called the aggregates of feeling, perception, formations, and consciousness?” The Buddha said to the bhikṣu: “The four great elements are its cause, the four great elements are its condition; this is called the aggregate of form. Why is that? All the aggregate of form whatever is entirely the four great elements, because it is made in dependence on the four great elements. Contact is the cause, contact is the condition, giving rise to feeling, perception, and formations; therefore they are called the aggregates of feeling, perception, and formations. Why is that? All feeling, perception, and formations whatever are entirely dependent on contact. Name and form are the cause, name and form are the condition; therefore it is called the aggregate of consciousness. Why is that? All consciousness whatever is entirely dependent on name and form.” The bhikṣu said to the Buddha: “Well said; I rejoice and rejoice in accord.” He asked further: “What is the gratification of form? What is the danger of form? What is the escape from form? What is the gratification of feeling, perception, formations, and consciousness? What is the danger of consciousness? What is the escape from consciousness?” The Buddha said to the bhikṣu: “The joy and pleasure that arise in dependence on form—this is called the gratification of form; if form is impermanent, suffering, and subject to change—this is called the danger of form; if, toward form, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from form. If joy and pleasure arise in dependence on feeling, perception, formations, and consciousness, this is called the gratification of consciousness; feeling, perception, formations, and consciousness are impermanent, suffering, and subject to change—this is called the danger of consciousness; toward feeling, perception, formations, and consciousness one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from consciousness.” The bhikṣu said to the Buddha: “Well said; I rejoice and rejoice in accord.” He asked further: “World-Honored One! How does conceit arise?” The Buddha said to the bhikṣu: “The foolish, unlearned, ordinary person sees, in form, self, other than self, or within one another, and sees, in feeling, perception, formations, and consciousness, self, other than self, or within one another; it is upon this that conceit arises.” The bhikṣu said to the Buddha: “Well said; I rejoice and rejoice in accord.” He asked further: “World-Honored One! How does one become free from conceit?” The Buddha said to the bhikṣu: “The learned noble disciple does not see, in form, self, other than self, or within one another, and does not see, in feeling, perception, formations, and consciousness, self, other than self, or within one another.” The bhikṣu said to the Buddha: “Well said. I have a further question: knowing how, seeing how, can one swiftly attain the ending of outflows?” The Buddha said to the bhikṣu: “All form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another; so it is likewise with feeling, perception, formations, and consciousness. Bhikṣu! Knowing thus and seeing thus, one can swiftly attain the ending of outflows.” At that time there was in the assembly another bhikṣu, dull of faculties and without understanding, who in the eggshell of ignorance gave rise to an evil wrong view, and thought to himself: if there is no self, and deeds without self are done, who in a future life will receive their fruit? At that time the World-Honored One, knowing what was in that bhikṣu’s mind, said to the bhikṣus: “If in this assembly there is a foolish person, without wisdom and without knowledge, who thinks, if form is without self, and feeling, perception, formations, and consciousness are without self, and deeds without self are done, who will receive their fruit?—such a doubt as arises should first be resolved for him. Bhikṣus, what do you think? Is form permanent or not permanent?” They answered: “Impermanent, World-Honored One!” “If it is impermanent, is it suffering?” They answered: “It is suffering, World-Honored One!” “If it is impermanent, is suffering, and is subject to change, would a learned noble disciple, in this, see it as self, as other than self, or as within one another?” They answered: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣus, all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self and not mine. To see thus is right view; so it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple, contemplating in this way, cultivates weariness; having grown weary, he is free from desire; being free from desire, he is liberated, and has the knowledge and vision of liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha spoke this discourse, many bhikṣus gave rise to no outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔Summary verse · Discourses 57–58〕（0015b02）The two discourses above are gathered by name by the compilers in a single verse: “aggregates”—teaching that there are five aggregates of clinging (Discourse 58); “root”—asking what the five aggregates of clinging have as their root (Discourse 58); “the aggregates are the clinging”—asking whether the aggregates are the clinging (Discourse 58); “two aggregates related”—asking whether two aggregates are related to each other (Discourse 58); “name”—asking what is called an aggregate (Discourse 58); “cause”—asking by what cause and what condition it is called the aggregate of form, and so on (Discourse 58); “two gratifications”—asking about the gratification of form and the gratification of feeling, perception, formations, and consciousness (Discourse 58); “conceit”—asking how conceit arises and how one becomes free from conceit (Discourse 58); “swift ending of outflows”—asking, knowing how and seeing how, one can swiftly attain the ending of outflows (Discourse 58). Discourse 57 has no line of its own in the verse; only the words “swift ending of outflows” also appear in Discourse 57’s “swiftly attain the ending of outflows”.
卷第三Fascicle 3
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第三，承卷第一、卷第二，仍屬五取蘊相應，自經五十九至經八十七，凡二十九經；其間有結集者所立之攝頌四首，各隨所攝諸經之後；卷末經八十二至八十七六經之後，本卷未見攝頌。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0015b07）經名是「雜阿含經」，這是「卷第三」。譯者署名「宋天竺三藏求那跋陀羅譯」——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷收經二十九部，卷末仍以「雜阿含經卷第三」作結。
〔59·有五受陰〕（0015b10）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰。哪五種呢？就是色受陰，受、想、行、識受陰。要觀察這五受陰是生滅之法。就是說：這是色、這是色的集起、這是色的滅去；這是受、想、行、識，這是識的集起、這是識的滅去。什麼是色的集起？什麼是色的滅去？什麼是受、想、行、識的集起？什麼是受、想、行、識的滅去？愛喜集起，就是色的集起；愛喜滅去，就是色的滅去。觸集起，就是受、想、行的集起；觸滅去，就是受、想、行的滅去。名色集起，就是識的集起；名色滅去，就是識的滅去。比丘！像這樣的色集起、色滅去，就是所謂色的集起、色的滅去；像這樣的受、想、行、識集起，受、想、行、識滅去，就是所謂受、想、行、識的集起，受、想、行、識的滅去。』佛說完這部經，當時諸比丘聽了佛所說的，歡喜地奉行。
〔60·有五受陰〕（0015b22）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰。哪五種呢？就是色受陰，受、想、行、識受陰。好啊，比丘不愛樂於色，不讚歎色，不取於色，不執著於色。好啊，比丘不愛樂於受、想、行、識，不讚歎識，不取於識，不執著於識。為什麼呢？如果比丘不愛樂於色，不讚歎色，不取於色，不執著於色，就對色不再愛樂，心得到解脫。像這樣，對於受、想、行、識，不愛樂於識，不讚歎識，不取於識，不執著於識，就對識不再愛樂，心得到解脫。如果比丘對色不愛樂，心得到解脫；像這樣對受、想、行、識不愛樂，心得到解脫，就不滅、不生，平等地安住於捨，具足正念、正智。那位比丘這樣知、這樣見的話，與前際相俱的見，永遠窮盡無餘；與前際相俱的見永遠窮盡無餘之後，與後際相俱的見也永遠窮盡無餘；與後際相俱的見永遠窮盡無餘之後，與前後際相俱的見永遠窮盡無餘，無所封著。無所封著的人，對於一切世間都無所取；無所取的人，也無所求；無所求的人，自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，當時諸比丘聽了佛所說的，歡喜地奉行。
〔61·有五受陰〕（0015c14）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰。哪五種呢？就是色受陰，受、想、行、識受陰。什麼是色受陰？所有的色，那一切四大，以及四大所造的色，這名為色受陰。再者，那色是無常、苦、變易之法。如果那色受陰永遠斷除無餘，究竟捨離、滅盡、離欲、寂靜、沒息，其餘的色受陰再也不相續、不生起、不出現，這名為微妙，這名為寂靜，這名為捨離一切有餘、愛盡、無欲、滅盡、涅槃。什麼是受受陰？就是六受身。哪六種呢？就是眼觸所生的受，耳、鼻、舌、身、意觸所生的受，這名為受受陰。再者，那受受陰是無常、苦、變易之法，乃至滅盡、涅槃。什麼是想受陰？就是六想身。哪六種呢？就是眼觸所生的想，乃至意觸所生的想，這名為想受陰。再者，那想受陰是無常、苦、變易之法，乃至滅盡、涅槃。什麼是行受陰？就是六思身。哪六種呢？就是眼觸所生的思，乃至意觸所生的思，這名為行受陰。再者，那行受陰是無常、苦、變易之法，乃至滅盡、涅槃。什麼是識受陰？就是六識身。哪六種呢？就是眼識身，乃至意識身，這名為識受陰。再者，那識受陰是無常、苦、變易之法，乃至滅盡、涅槃。比丘！如果對於這些法，以智慧思惟、觀察、分別、忍可，這名為隨信行；他超昇而入於離生，越過凡夫地，雖然還未得須陀洹果，卻不會在中間死去，必定得到須陀洹果。比丘！如果對於這些法，以增上的智慧思惟、觀察、忍可，這名為隨法行；他超昇而入於離生，越過凡夫地，雖然還未得須陀洹果，卻不會在中間死去，必定得到須陀洹果。比丘！對於這些法，以如實的正慧平等地見到，三結斷盡而知——就是身見、戒取、疑。比丘！這名為須陀洹果：不墮惡道，必定正向三菩提，在天上與人間往返受生七次，然後究竟苦的邊際。比丘！如果對於這些法，以如實的正慧平等地見到，不生起心的諸漏，名為阿羅漢：諸漏已經窮盡，應當作的已經作完，捨離了重擔，獲得了自己的利益，窮盡了諸有之結，以正智而心得到解脫。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔62·有五受陰〕（0016a19）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰，就是色受陰，受、想、行、識受陰。愚癡無聞的凡夫，無慧、無明，對於五受陰生起我見而繫著，使心繫著而生起貪欲。比丘！多聞的聖弟子有慧、有明，對於這五受陰，不因見我而繫著，不使心結縛而生起貪欲。怎樣是愚癡無聞的凡夫無慧、無明，對於五受陰見我而繫著，使心結縛而生起貪欲呢？比丘！愚癡無聞的凡夫無慧、無明，見色是我、異於我、相互在對方之中；像這樣，見受、想、行、識是我、異於我、相互在對方之中。像這樣，愚癡無聞的凡夫無慧、無明，對於五受陰說我而繫著，使心結縛而生起貪欲。比丘！怎樣是聖弟子有慧、有明，不說我而繫著，不使結縛其心而生起貪欲呢？聖弟子不見色是我、異於我、相互在對方之中；像這樣，對於受、想、行、識，不見是我、異於我、相互在對方之中。像這樣，多聞的聖弟子有慧、有明，對於五受陰不見我而繫著，不使結縛其心而生起貪欲。所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都正觀為無常。像這樣，受、想、行、識，無論是過去的、未來的、現在的，無論是內的、外的、粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都正觀為無常。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔63·有五受陰〕（0016b13）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰，就是色受陰，受、想、行、識受陰。比丘！如果沙門、婆羅門計執有我，一切都是在這五受陰中計執有我。是哪五種呢？諸沙門、婆羅門對於色，見是我、異於我、相互在對方之中；像這樣，對於受、想、行、識，見是我、異於我、相互在對方之中。像這樣，愚癡無聞的凡夫計我、無明，分別而這樣觀察，不離我所；不離我所，就入於諸根；入於諸根之後，就生起觸；被六觸入所觸，愚癡無聞的凡夫生起苦、樂，從這裡生出這些以及其餘種種。所謂六觸身，是哪六種呢？就是眼觸入處，耳、鼻、舌、身、意觸入處。比丘！有意界、法界、無明界，被無明觸所觸，愚癡無聞的凡夫就說有、說無、說亦有亦無、說非有非無，說我最殊勝、說我與他相似，說我知、我見。再者，比丘！多聞的聖弟子安住於六觸入處，而能厭離無明，能生起明。他對無明離欲而生起明，就不說有、不說無、不說亦有亦無、不說非有非無，不說有我殊勝、不說有我低劣、不說有我與他相似；他如此知、如此見。這樣知、這樣見之後，先前所起的無明觸滅去，後來的明觸集起。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔64·世尊晡時從禪〕（0016c04）我是這樣聽說的：有一個時候，佛住在舍衛國東園的鹿子母講堂。那時，世尊在午後從禪定起身，走出講堂，在講堂的蔭涼處、大眾之前，敷座而坐。那時，世尊歎說優陀那偈：
『法中沒有吾我，也沒有我所；
我既然不會再有，我所又從何而生？
比丘若於此得解脫，就斷除下分結。』
那時，有一位比丘從座位起身，偏袒右肩，右膝著地，合掌對佛說：『世尊！怎樣是——
沒有吾我，也沒有我所；
我既然不會再有，我所又從何而生？
比丘若於此得解脫，就斷除下分結——
這是什麼意思呢？』佛告訴比丘：『愚癡無聞的凡夫計執色是我、異於我、相互在對方之中；計執受、想、行、識是我、異於我、相互在對方之中。多聞的聖弟子不見色是我、異於我、相互在對方之中，不見受、想、行、識是我、異於我、相互在對方之中；也不是知者，也不是見者。這色是無常的，受、想、行、識是無常的；色是苦的，受、想、行、識是苦的；色是無我的，受、想、行、識是無我的；這色將不會再有，受、想、行、識將不會再有；這色是會壞滅的有，受、想、行、識是會壞滅的有；所以不是我、不是我所，我與我所都將不會再有。這樣解脫的人，就斷除五下分結。』
那時，那位比丘對佛說：『世尊！斷除五下分結之後，怎樣才能漏盡，得無漏的心解脫、慧解脫，在現法中自己知道、親身作證、具足而住：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有？』佛告訴比丘：『愚癡凡夫、無聞眾生在無可畏懼之處而生起恐懼。愚癡凡夫、無聞眾生所怖畏的是：
沒有我、沒有我所，二者都將不會生起——
於是攀緣四識住。是哪四種呢？就是色識住：攀緣色、愛樂色，增進、廣大、生長；在受、想、行的識住中，攀緣、愛樂，增進、廣大、生長。比丘！識在這些處所，或來、或去、或住、或起、或滅，增進、廣大、生長。如果有人這樣說：另外還有別的法，識在其中或來、或去、或住、或起、或滅、或增進廣大生長——那只是言說而已，被問了就不知道，增益而生起愚癡，因為那不是它的境界的緣故。為什麼呢？比丘！對色界離貪之後，對色由意所生的縛也就斷了；對色由意所生的縛斷了之後，識的攀緣也就斷了；識不再住，不再增進、廣大、生長。對受、想、行界離貪之後，對受、想、行由意所生的縛也就斷了；對受、想、行由意所生的縛斷了之後，攀緣也就斷了，識無所住，不再增進、廣大、生長。識因為無所住，所以不增長；因為不增長，所以無所造作；因為無所造作，所以就住；因為住，所以知足；因為知足，所以解脫；因為解脫，所以對一切世間都無所取；因為無所取，所以無所著；因為無所著，所以自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。比丘！我說識不住於東方、南、西、北方、四維、上、下，除了欲見法——涅槃、滅盡、寂靜、清涼。』
佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔攝頌·經59–64〕（0017a21）以上六經，結集者以一首頌收攝其名：「生滅」，說觀此五受陰是生滅法——『經59』；「以不樂」，說比丘不樂於色而心得解脫——『經60』；「及三種分別」，頌中此句所指未能確定，或指以隨信行、隨法行、須陀洹果三種分別於法——『經61』；「貪著」，說愚癡凡夫於五受陰見我繫著而生貪欲——『經62』；「等觀察」，頌中此句所指未能確定，或指沙門、婆羅門於五受陰計我而分別如是觀——『經63』；「是名優陀那」，世尊歎優陀那偈——『經64』。
〔65·常當修習方便〕（0017a23）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當常常修習方便禪思，在內寂靜其心。為什麼呢？比丘常常修習方便禪思，在內寂靜其心，就能如實觀察。怎樣如實觀察呢？這是色、這是色的集起、這是色的滅去；這是受、想、行、識，這是識的集起、這是識的滅去。怎樣是色的集起，受、想、行、識的集起？愚癡無聞的凡夫對於苦受、樂受、不苦不樂受，不如實觀察；因為對這受的集起、受的滅去、受的滋味、受的過患、受的出離不如實觀察，所以對受樂著而生起取；取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。這樣，純粹的大苦聚從集起而生，這名為色的集起，這名為受、想、行、識的集起。怎樣是色的滅去，受、想、行、識的滅去？多聞的聖弟子領受種種苦受、樂受、不苦不樂受，如實觀察；因為對受的集起、受的滅去、受的滋味、受的過患、受的出離如實觀察，所以對受的樂著滅了；樂著滅了，所以取滅；取滅了，所以有滅；有滅了，所以生滅；生滅了，所以老、病、死、憂、悲、惱、苦滅，這樣，純粹的大苦聚全都得以滅盡，這名為色的滅去，受、想、行、識的滅去。所以，比丘！應當常常修習方便禪思，在內寂靜其心。比丘！安住於禪思，在內寂靜其心，精勤方便，如實觀察。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說觀察這樣，說分別、種種分別、知、廣知、種種知、親近、親近修習、入、觸、證的二經，也都這樣廣說。
〔66·常當修習方便〕（0017b16）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當常常修習方便禪思，在內寂靜其心。為什麼呢？修習方便禪思、在內寂靜其心之後，就能如實觀察。怎樣如實觀察呢？如實觀察這是色、這是色的集起、這是色的滅去，這是受、想、行、識，這是識的集起、這是識的滅去。怎樣是色的集起？怎樣是受、想、行、識的集起？比丘！愚癡無聞的凡夫不如實觀察色的集起、色的滋味、色的過患、色的出離，所以愛樂那色，讚歎、愛著，於是在未來世色又再生起。』受、想、行、識也這樣廣說。『那色生起，受、想、行、識生起之後，就不能從色中解脫，不能從受、想、行、識中解脫。我說他不能從生、老、病、死、憂、悲、惱、苦，純粹的大苦聚中解脫，這名為色的集起，受、想、行、識的集起。怎樣是色的滅去，受、想、行、識的滅去？多聞的聖弟子如實觀察色的集起、色的滅去、色的滋味、色的過患、色的出離，如實了知。因為如實了知，所以不愛樂於色，不讚歎色，不樂著色，也不生起未來的色。』受、想、行、識也這樣廣說。『色不生起，受、想、行、識不生起，所以從色中得到解脫，從受、想、行、識中得到解脫。我說他從生、老、病、死、憂、悲、惱、苦聚中解脫，這名為色的滅去，受、想、行、識的滅去。所以，比丘！應當常常修習方便禪思，在內寂靜其心，精勤方便，如實觀察。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說觀察這樣，乃至說作證的十二經，也應當廣說。
〔67·常當修習方便〕（0017c10）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當常常修習方便禪思，在內寂靜其心。為什麼呢？比丘！修習方便禪思、在內寂靜其心之後，就能如實觀察。怎樣如實觀察呢？如實了知這是色、這是色的集起、這是色的滅去；這是受、想、行、識，這是識的集起、這是識的滅去。怎樣是色的集起，受、想、行、識的集起？愚癡無聞的凡夫不如實了知色的集起、色的滅去、色的滋味、色的過患、色的出離。因為不如實了知，所以樂著那色，讚歎於色；因為樂著於色、讚歎色，所以取；取緣有，有緣生，生緣老、死、憂、悲、惱、苦。這樣，純粹的大苦聚生起，這名為色的集起，受、想、行、識的集起。怎樣是色的滅去，受、想、行、識的滅去？多聞的聖弟子如實了知色的集起、色的滅去、色的滋味、色的過患、色的出離。因為如實了知，所以不樂著色，不讚歎色；因為不樂著、不讚歎色，所以愛樂滅去；愛樂滅去，所以取滅；取滅，所以有滅；有滅，所以生滅；生滅，所以老、病、死、憂、悲、惱、苦滅，這樣，純粹的大苦聚滅去。怎樣是多聞的聖弟子如實了知受、想、行、識？如實了知識的集起、識的滅去、識的滋味、識的過患、識的出離呢？了知那些，所以不樂著那識，不讚歎於識；因為不樂著、不讚歎識，所以樂愛滅去；樂愛滅去，所以取滅；取滅，所以有滅；有滅，所以生滅；生滅，所以老、病、死、憂、悲、惱、苦滅，這樣，純粹的大苦聚滅去，全都得以滅盡。比丘！這名為色的滅去，受、想、行、識的滅去。比丘！應當常常修習方便禪思，在內寂靜其心。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說觀察這樣，乃至說作證的十二經，也這樣廣說。
〔68·常當修習方便〕（0018a06）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當常常修習方便禪思，在內寂靜其心，如實觀察。怎樣如實觀察呢？如實了知這是色、這是色的集起、這是色的滅去；這是受、想、行、識，這是識的集起、這是識的滅去。怎樣是色的集起，受、想、行、識的集起？緣於眼以及色，眼識生起，三事和合而生觸，緣觸生受，緣受生愛，乃至純粹的大苦聚生起，這名為色的集起。像這樣，緣於耳、鼻、舌、身、意——緣於意以及法而生意識，三事和合而生觸，緣觸生受，緣受生愛。像這樣，乃至純粹的大苦聚生起，這名為色的集起，受、想、行、識的集起。怎樣是色的滅去，受、想、行、識的滅去？緣於眼以及色，眼識生起，三事和合而生觸，觸滅則受滅，乃至純粹的大苦聚滅去；像這樣，耳、鼻、舌、身、意——緣於意以及法，意識生起，三事和合而生觸，觸滅則受滅；受滅了，乃至純粹的大苦聚滅去，這名為色的滅去，受、想、行、識的滅去。所以，比丘！應當常常修習方便禪思，在內寂靜其心。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說觀察這樣，乃至說作證的十二經，也這樣廣說。
〔攝頌·經65–68〕（0018a24）以上四經，結集者以一首頌收攝其名：「受」，說於受樂著而生取——『經65』；「與生」，說於未來世色又再生起——『經66』；「及樂」，說樂著那色——『經67』；「亦說六入處」，依位次當經68，經文舉眼與色乃至意與法而說——『經68』；「一一十二種」，四經之末各言其餘諸經亦如是廣說，經66–68 末作「十二經」，經65 末作「二經」——『經65–68』；「禪定三昧經」，四經皆以應當常常修習方便禪思、在內寂靜其心為首——『經65–68』。
〔69·我今當說有身〕（0018a26）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在要說有身集趣道，以及有身集滅道。什麼是有身集趣道？愚癡無聞的凡夫，不如實了知色的集起、色的滅去、色的滋味、色的過患、色的出離。因為不如實了知，所以愛樂色、讚歎色、執著色、住於色；因為愛樂色、讚歎色、執著色、住於色，所以愛樂而取；緣取而有有，緣有而有生，緣生而有老、病、死、憂、悲、苦、惱。這樣，純粹的大苦聚生起。像這樣，受、想、行、識也廣說，這名為有身集趣道。比丘！有身集趣道，應當知道就是苦集趣道。什麼是有身集滅道？多聞的聖弟子如實了知色、色的集起、色的滅去、色的滋味、色的過患、色的出離。因為如實了知，所以對色不愛樂、不讚歎、不執著、不住；因為不愛樂、不讚歎、不執著、不住，所以對那色的愛樂滅去；愛樂滅去則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、苦、惱，純粹的大苦聚滅去。如同色，受、想、行、識也是這樣，這名為有身滅道跡。有身滅道跡，就是苦滅道跡，所以說有身滅道跡。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說「當說」這樣，說「有」以及「當知」，也這樣說。
〔70·我今當說有身〕（0018b16）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在要說有身苦邊、有身集邊、有身滅邊。仔細聽，好好思念，我將為你們解說。什麼是有身苦邊？就是五受陰。是哪五種呢？色受陰，受、想、行、識受陰，這名為有身苦邊。什麼是有身集邊？就是承受當來之有的愛，與貪、喜俱起，對種種處處樂著，這名為有身集邊。什麼是有身滅邊？就是這承受當來之有的愛，與貪、喜俱起，對種種處處樂著，無餘地斷除、吐棄、窮盡、離欲、滅去、寂靜、沒息，這名為有身滅邊。所以說應當說有身苦邊、有身集邊、有身滅邊。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說「當說」這樣，說「有」以及「當知」，也這樣說。
〔71·我今當說有身〕（0018b28）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在要說有身、有身集、有身滅、有身滅道跡。仔細聽，好好思念，我將為你們解說。什麼是有身？就是五受陰。是哪五種呢？色受陰，受、想、行、識受陰，這名為有身。什麼是有身集？當來之有的愛，與貪、喜俱起，對種種處處染著，這名為有身集。什麼是有身滅？當來之有的愛，與貪、喜俱起，對種種處處樂著，無餘地斷除、吐棄、窮盡、離欲、滅去，這名為有身滅。什麼是有身滅道跡？就是八聖道：正見、正志、正語、正業、正命、正方便、正念、正定，這名為有身滅道跡。這就是所說的有身、有身集、有身滅、有身滅道跡。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
其餘也這樣說。差別在於：『應當知道有身，應當知道要斷有身集，應當知道要證有身滅，應當知道要修斷有身的道跡。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說「當說」這樣，說「有」以及「當知」，也這樣說。
又有一種差別：『比丘了知有身，斷有身集，證有身滅，修斷有身的道，這名為比丘斷除愛欲、繫縛諸結等法，修習無間等，究竟苦的邊際。』
又有一種差別：『這名為比丘究竟邊際，究竟離垢，究竟梵行，是純淨的上士。』
又有一種差別：『這名為比丘是阿羅漢，諸有漏已經窮盡，應當作的已經作完，已經捨下重擔，獲得了自己的利益，窮盡了諸有之結，以正智而心得解脫。』
又有一種差別：『這名為比丘斷除了關閂、渡過了壕塹、超越了境界、脫離了種種防邏、建立了聖法之幢。』
又有一種差別：『什麼是斷關？就是斷除五下分結。什麼是度塹？就是渡過無明的深塹。什麼是超越境界？就是究竟了無始以來的生死。什麼是脫諸防邏？就是有愛窮盡。什麼是建聖法幢？就是我慢窮盡。』
又有一種差別：『這名為比丘斷除五枝，成就六枝，守護一，依於四種，棄捨諸諦，遠離諸求，淨化諸覺，身行止息，心善解脫，慧善解脫，純一而建立梵行，是無上士。』
〔攝頌·經69–71〕（0019a02）以上三經，結集者以一首頌收攝其名：「其道有三種」，說有身集趣道與有身滅道跡，經末並言「當說」「有」「當知」三種皆這樣說——『經69』；「實覺亦三種」，依位次當經70，經文說有身苦邊、有身集邊、有身滅邊三種，經文中沒有「實覺」一詞——『經70』；「有身四種說」，說有身、有身集、有身滅、有身滅道跡四種——『經71』；「羅漢有六種」，經71 之末以「又復差別者」六次說比丘究竟之相，其中明言阿羅漢——『經71』。
〔72·當說所知法、智〕（0019a04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當說所知法、智以及智者。仔細聽，好好思念，我將為你們解說。什麼是所知法？就是五受陰。是哪五種呢？色受陰，受、想、行、識受陰，這名為所知法。什麼是智？調伏貪欲、斷除貪欲、超越貪欲，這名為智。什麼是智者？就是阿羅漢。阿羅漢這個人，既不是他世有死，也不是他世無死，也不是他世亦有亦無死，也不是他世非有非無死；廣說則無量，一切名數永遠滅盡。這就是所說的所知法、智以及智者。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔73·我今當說重擔〕（0019a15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在要說重擔、取擔、捨擔、擔者。仔細聽，好好思念，我將為你們解說。什麼是重擔？就是五受陰。是哪五種呢？色受陰，受、想、行、識受陰。什麼是取擔？當來之有的愛，與貪、喜俱起，對種種處處樂著。什麼是捨擔？如果當來之有的愛，與貪、喜俱起，對種種處處樂著，已經永遠斷除無餘、已經滅去，吐棄、窮盡、離欲、滅去、沒息。什麼是擔者？就是士夫。所謂士夫，是這樣的名字，這樣的出生，這樣的姓族，這樣的飲食，這樣地領受苦樂，這樣地長壽，這樣地久住，這樣的壽命齊限。這名為重擔、取擔、捨擔、擔者。』那時，世尊說偈道：
『已經捨下了重擔，就不應再去拿取；
擔起重任是大苦，捨下重任是大樂；
應當斷除一切愛，就窮盡了一切行；
明了那有餘的境界，不再輾轉回到有。』
佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔74·有五受陰〕（0019b02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰。是哪五種呢？色受陰，受、想、行、識受陰。愚癡無聞的凡夫不如實了知色、色的集起、色的滅去、色的滋味、色的過患、色的出離。因為不如實了知，所以對色愛樂、讚歎、繫著而住，被色縛所縛，被內縛所縛，不知根本，不知邊際，不知出離，這名為愚癡無聞的凡夫。以縛而生，以縛而死，以縛從此世到他世；在那裡也還是以縛而生，以縛而死，這名為愚癡無聞的凡夫。隨順魔的自在，進入魔網之中，隨順魔所化，被魔縛所縛，被魔所牽引。受、想、行、識也是這樣。多聞的聖弟子如實了知色、色的集起、色的滅去、色的滋味、色的過患、色的出離。因為如實了知，所以不貪喜色，不讚歎，不繫著而住，不被色縛所縛，不被內縛所縛，知道根本，知道渡越的津濟，知道出離，這名為多聞的聖弟子。不隨縛而生，不隨縛而死，不隨縛從此世到他世，不隨順魔的自在，不入魔手，不隨順魔所作，不被魔所縛，解脫魔縛，離開魔的牽引；受、想、行、識也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔75·有五受陰〕（0019b21）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰。是哪五種呢？就是色受陰——比丘對於色厭離、離欲、滅盡、不起、解脫，這名為如來、應、等正覺；像這樣，對於受、想、行、識厭離、離欲、滅盡、不起、解脫，這名為如來、應、等正覺。比丘也對於色厭離、離欲、滅盡，名為阿羅漢慧解脫；像這樣，對於受、想、行、識厭離、離欲、滅盡，名為阿羅漢慧解脫。比丘們！如來、應、等正覺，與阿羅漢慧解脫，有什麼差別？』比丘對佛說：『如來是法的根本、法的眼目、法的依止，唯願世尊為諸比丘廣說這個義理，諸比丘聽了之後，當會受持奉行。』佛告訴比丘們：『仔細聽，好好思念，我將為你們解說。如來、應、等正覺對於未曾聽聞的法，能自己覺悟其法，通達無上菩提，在未來世開覺聲聞而為他們說法，就是四念處、四正勤、四如意足、五根、五力、七覺、八道。比丘們！這名為如來、應、等正覺未得而得，未利而利，知道、分別道、說道、通道，又能成就諸聲聞，教授、教誡；像這樣說正確隨順、欣樂善法，這名為如來與羅漢的差別。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔76·有五受陰〕（0019c12）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有五受陰。是哪五種呢？色受陰，受、想、行、識受陰。你們比丘應當觀察色；觀察色之後，見到有我、異於我、相互在對方之中嗎？』諸比丘對佛說：『沒有，世尊！』佛告訴比丘們：『好啊！好啊！色是無我的；無我的就是無常的；無常的就是苦的。如果是苦的，那一切都不是我、不異於我、不相互在對方之中，應當這樣觀察。受、想、行、識也是這樣。多聞的聖弟子對於這五受陰，觀察它們不是我、不是我所。這樣觀察之後，對於世間都無所取；無所取的人，就無所著；無所著的人，自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔77·當斷色欲貪〕（0019c25）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當斷除對色的欲貪；欲貪斷了之後，色就斷了；色斷了之後，就得到斷知；得到斷知之後，根本就斷了。如同截斷多羅樹的樹頭，未來不再生長。像這樣，對受、想、行、識的欲貪斷了，乃至未來世不再生起。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔78·若色起、住、出〕（0020a03）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『如果色生起、住立、出現，苦就在此生起，病就在此住立，老、死就在此出現；受、想、行、識也這樣說。比丘！如果色滅去、止息、沒去，苦就在此滅去，病就在此止息，老、死就在此沒去；受、想、行、識也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔79·過去、未來色尚〕（0020a10）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『過去、未來的色尚且無常，何況現在的色！多聞的聖弟子這樣觀察之後，不顧戀過去的色，不欣求未來的色，對現在的色厭離、離欲、滅盡而寂靜；受、想、行、識也是這樣。比丘！如果沒有過去的色，多聞的聖弟子就談不上不顧戀過去的色；因為有過去的色，所以多聞的聖弟子不顧戀過去的色。如果沒有未來的色，多聞的聖弟子就談不上不欣求未來的色；因為有未來的色，所以多聞的聖弟子不欣求未來的色。如果沒有現在的色，多聞的聖弟子就不會對現在的色生起厭離、離欲，趣向滅盡；因為有現在的色，所以多聞的聖弟子對現在的色生起厭離、離欲，趣向滅盡。受、想、行、識也這樣說。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說無常這樣，說苦、空、非我的三經，也這樣說。
〔80·當說聖法印及〕（0020a25）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當說聖法印以及見清淨。仔細聽，好好思念。如果有比丘這樣說：我對於空三昧還沒有任何所得，卻生起了無相、無所有、離慢的知見——不要這樣說。為什麼呢？如果對於空還沒有得到，卻說我得了無相、無所有、離慢的知見，沒有這樣的道理！如果有比丘這樣說：我得了空，能生起無相、無所有、離慢的知見——這就是善說。為什麼呢？如果得空之後，能生起無相、無所有、離慢的知見，就有這樣的道理！什麼是聖法印以及見清淨？』比丘對佛說：『佛是法的根本、法的眼目、法的依止，唯願為我們解說！諸比丘聽了說法之後，當會如所說而奉行。』佛告訴比丘們：『如果比丘在空閑之處、樹下而坐，善於觀察色是無常、磨滅、離欲之法。像這樣觀察受、想、行、識是無常、磨滅、離欲之法。觀察那些陰是無常、磨滅、不堅固、變易之法，心中愛樂、清淨、解脫，這名為空。這樣觀察的人，也還不能離慢、知見清淨。又有正思惟三昧，觀察色相斷，聲、香、味、觸、法相斷，這名為無相。這樣觀察的人，仍未離慢、知見清淨。又有正思惟三昧，觀察貪相斷，瞋恚、癡相斷，這名為無所有。這樣觀察的人，仍未離慢、知見清淨。又有正思惟三昧，觀察我、我所從何而生。又有正思惟三昧，觀察我、我所，是從見、從聞、從嗅、從嘗、從觸、從識而生。又作這樣的觀察：如果由因、由緣而生識，那識的因、緣，是常，還是無常？又作這樣的思惟：如果由因、由緣而生識，那因、那緣都是無常。再者，那因、那緣都是無常，它們所生的識怎麼會是常的？無常的，是有為、是行、從緣而起，是患法、滅法、離欲法、斷知法，這名為聖法印、知見清淨；這名為比丘應當說的聖法印、知見清淨……』像這樣廣說。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔81·有離車名摩訶〕（0020b28）我是這樣聽說的：有一個時候，佛住在毘耶離獼猴池旁的重閣講堂。那時，有一位離車，名叫摩訶男，每天出遊，前往佛的住處。那時，那位離車心中這樣想：『如果我太早到世尊那裡，世尊以及與我相識的比丘們都在禪思；我現在不如先到七菴羅樹阿耆毘外道那裡去。』於是就前往那富蘭那迦葉的住處。那時，富蘭那迦葉——外道的眾主——與五百外道前後圍繞，高聲嬉戲，談論世俗之事。那時，富蘭那迦葉遠遠看見離車摩訶男前來，就告訴他的眷屬，令他們寂靜而住。富蘭那迦葉說：『你們安靜！這位離車摩訶男是沙門瞿曇的弟子，這是沙門瞿曇的白衣弟子，在毘耶離城中最為上首，常樂於寂靜，讚歎寂靜，他所往來的都是寂靜的大眾，所以你們應當寂靜。』
那時，摩訶男來到那群人中富蘭那的處所，與富蘭那互相問訊，互相慰勞之後，退坐一旁。那時，摩訶男對富蘭那說：『我聽說富蘭那為諸弟子說法：無因、無緣，眾生有垢；無因、無緣，眾生清淨。世間有這種論說，你是確實有此說，還是外人詆毀你的話？世人所撰述的，是法、還是非法？有沒有世人與你共同討論、詰難質問、嫌責你呢？』外道富蘭那迦葉說：『確實有這種論說，不是世間妄傳。我立此論，是如法之論；我說此法，都是隨順於法，沒有世人來與我共同詰難質問而呵責的。為什麼呢？摩訶男！我是這樣見、這樣說的：無因、無緣，眾生有垢；無因、無緣，眾生清淨。』
那時，摩訶男聽了富蘭那所說，心中不喜樂，呵罵之後，從座位起身離去，前往世尊的住處，以頭面禮佛足，退坐一旁，把先前與富蘭那所談論的事，向佛詳細述說。佛告訴離車摩訶男：『那富蘭那說的是隨意出口的話，不值得記取。像這樣，富蘭那愚癡、不明辨、不善巧，不依於因而作這樣的說法：無因、無緣，眾生有垢；無因、無緣，眾生清淨。為什麼呢？有因、有緣，眾生有垢；有因、有緣，眾生清淨。摩訶男！以什麼因、什麼緣，眾生有垢？以什麼因、什麼緣，眾生清淨？摩訶男！如果色一向是苦，不是樂、不隨順樂、不為樂所長養、遠離樂，眾生就不應當因此而生起樂著。摩訶男！因為色並非一向是苦，它是樂、隨順樂、為樂所長養、不離樂，所以眾生對色染著；因為染著而被繫縛，因為被繫縛而有苦惱。摩訶男！如果受、想、行、識一向是苦，不是樂、不隨順樂、不為樂所長養、遠離樂，眾生就不應當因此而生起樂著。摩訶男！因為識並非一向是苦，它是樂、隨順樂、為樂所長養、不離樂，所以眾生對識染著；因為染著而被繫縛，因為被繫縛而生苦惱。摩訶男！這名為有因、有緣，眾生有垢。摩訶男！以什麼因、什麼緣，眾生清淨？摩訶男！如果色一向是樂，不是苦、不隨順苦、不為憂苦所長養、遠離苦，眾生就不應當因色而生起厭離。摩訶男！因為色並非一向是樂，它是苦、隨順苦、為憂苦所長養、不離苦，所以眾生厭離於色；因為厭離而不樂，因為不樂而解脫。摩訶男！如果受、想、行、識一向是樂，不是苦、不隨順苦、不為憂苦所長養、遠離苦，眾生就不應當因識而生起厭離。摩訶男！因為受、想、行、識並非一向是樂，它是苦、隨順苦、為憂苦所長養、不離苦，所以眾生厭離於識；因為厭離而不樂，因為不樂而解脫。摩訶男！這名為——有因、有緣，眾生清淨。』那時，摩訶男聽了佛所說的，歡喜隨喜，禮佛而退去。
〔攝頌·經72–81〕（0021a23）以上十經，結集者以一首頌收攝其名：「知法」，說所知法、智以及智者——『經72』；「及重擔」，說重擔、取擔、捨擔、擔者——『經73』；「往詣」，頌中此句所指未能確定，或指頌中未有他句所收的兩經——『經74–75』；「觀」，說應當觀察於色——『經76』；「欲貪」，說應當斷除對色的欲貪——『經77』；「生」，依位次當經78，經文作色的生起、住立、出現——『經78』；「及與略說」，說過去、未來的色尚且無常，經末略說苦、空、非我三經——『經79』；「法印」，說聖法印以及見清淨——『經80』；「富蘭那」，離車摩訶男先詣富蘭那迦葉，後詣世尊——『經81』。
〔82·多聞聖弟子於〕（0021a25）我是這樣聽說的：有一個時候，佛住在支提的竹園精舍。那時，世尊告訴諸比丘：『多聞的聖弟子在什麼地方見到無常、苦？』諸比丘對佛說：『世尊是法的根本、法的眼目、法的依止，唯願為我們解說！諸比丘聽了之後，當會如所說而奉行。』佛告訴比丘們：『仔細聽，好好思念，我將為你們解說。多聞的聖弟子在色上見到無常、苦，在受、想、行、識上見到無常、苦。比丘！色是常的，還是無常的呢？』比丘對佛說：『無常，世尊！』『比丘！無常的是苦嗎？』比丘對佛說：『是苦，世尊！』『比丘！如果是無常、是苦，是變易之法，多聞的聖弟子難道會在其中見到我、異於我、相互在對方之中嗎？』比丘對佛說：『不會，世尊！』『受、想、行、識也是這樣。所以，比丘！所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不異於我、不相互在對方之中。受、想、行、識也是這樣。多聞的聖弟子這樣觀察，厭離於色，厭離受、想、行、識；因為厭離而不樂，因為不樂而解脫，因為解脫：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』那時，諸比丘聽了佛所說的，歡喜地奉行。
〔83·多聞聖弟子於〕（0021b14）我是這樣聽說的：有一個時候，佛住在毘耶離獼猴池旁的重閣講堂。那時，世尊告訴諸比丘：『多聞的聖弟子在什麼地方見到不是我、不異於我、不相互在對方之中，這樣平等正觀，如實知見？』比丘對佛說：『世尊是法的根本、法的眼目、法的依止，唯願為我們解說！諸比丘聽了之後，當會如所說而奉行。』佛告訴比丘們：『仔細聽，好好思念，我將為你們解說。多聞的聖弟子在色上見到不是我、不異於我、不相互在對方之中，這名為如實正觀。受、想、行、識也是這樣。』佛告訴諸比丘：『色是常的，還是無常的呢？』比丘對佛說：『無常，世尊！』又告訴比丘們：『如果是無常的，是苦嗎？』比丘對佛說：『是苦，世尊！』『比丘！如果是無常、是苦，是變易之法，多聞的聖弟子在其中難道會見到有我、異於我、相互在對方之中嗎？』比丘對佛說：『不會，世尊！』『受、想、行、識也是這樣。所以，比丘！所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不異於我、不相互在對方之中，這名為如實正觀。受、想、行、識也是這樣。多聞的聖弟子這樣觀察，從色中得到解脫，從受、想、行、識中得到解脫。我說他從生、老、病、死、憂、悲、惱、苦，純粹的大苦聚中解脫。』佛說這部經時，諸比丘聽了佛所說的，歡喜地奉行。
〔84·色是無常〕（0021c05）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『色是無常的，無常的就是苦，苦的就是非我；非我的，那一切都不是我、不異於我、不相互在對方之中，如實了知，這名為正觀。受、想、行、識也是這樣。多聞的聖弟子對於這五受陰，觀察它們不是我、不是我所；這樣觀察，對於一切世間都無所取；因為無所取，所以無所著；因為無所著，所以自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔85·於何所不見我〕（0021c15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『比丘們！在什麼地方不見我、異於我、相互在對方之中？』比丘對佛說：『世尊是法的根本、法的眼目、法的依止，唯願為我們解說！諸比丘聽了之後，當會如所說而奉行。』佛告訴比丘們：『仔細聽，好好思念，我將為你們解說。在色上不見有我、異於我、相互在對方之中嗎？對於受、想、行、識也是這樣。比丘！色是常的，還是無常的呢？』比丘對佛說：『無常，世尊！』佛說：『比丘！如果是無常的，是苦嗎？』比丘對佛說：『是苦，世尊！』『比丘！如果是無常、是苦，是變易之法，多聞的聖弟子難道會在其中見到我、異於我、相互在對方之中嗎？』比丘對佛說：『不會，世尊！』『受、想、行、識也是這樣。所以，比丘！所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不異於我、不相互在對方之中。受、想、行、識也是這樣。比丘！多聞的聖弟子觀察五受陰不是我、不是我所。這樣觀察的人，對於一切世間都無所取；無所取的人無所著；因為無所著，所以自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔86·若無常色有常〕（0022a06）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『如果無常的色是常的，那色就不應當有病、有苦，也不應當對於色有所求，要它這樣、不要它這樣。因為色是無常的，所以在色上有病、有苦生起，也就有了不想要它這樣、不讓它這樣的情形。受、想、行、識也是這樣。比丘！你的意思如何？色是常的，還是無常的呢？』比丘對佛說：『無常，世尊！』『比丘！無常的是苦嗎？』比丘對佛說：『是苦，世尊！』『比丘！如果是無常、是苦，是變易之法，多聞的聖弟子在其中難道會見到是我、異於我、相互在對方之中嗎？』比丘對佛說：『不會，世尊！』『受、想、行、識也是這樣。所以，比丘！所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不是我所，如實了知。受、想、行、識也是這樣。多聞的聖弟子正觀於色；正觀之後，對於色生起厭離、離欲、不樂、解脫；對於受、想、行、識，生起厭離、離欲、不樂、解脫：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔87·色是苦〕（0022a25）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『色是苦的。如果色不是苦的，就不應當在色上有病、有苦生起，也不會想要令它這樣，也不會令它不這樣。正因為色是苦的，因為色是苦的緣故，所以在色上有病生起，也就得以對色要它這樣、不要它這樣。受、想、行、識也是這樣。比丘！色是常的，還是無常的呢？』比丘對佛說：『無常，世尊！』『比丘！無常的是苦嗎？』比丘對佛說：『是苦，世尊！』『比丘！如果是無常、是苦，是變易之法，多聞的聖弟子難道會在其中見到我、異於我、相互在對方之中嗎？』比丘對佛說：『不會，世尊！』『受、想、行、識也是這樣。所以，比丘！所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都不是我、不異於我、不相互在對方之中，要如實觀察。受、想、行、識也是這樣。多聞的聖弟子從色中得到解脫，從受、想、行、識中得到解脫；我說他從生、老、病、死、憂、悲、惱、苦，純粹的大苦聚中解脫。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
Fascicle 3 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: continuing from Fascicles 1 and 2 and still within the Connected Discourses on the Five Aggregates of Clinging, from the fifty-ninth discourse to the eighty-seventh, twenty-nine discourses in all; among them stand four summary verses set by the compilers, each placed after the discourses it gathers; after the six discourses from the eighty-second to the eighty-seventh at the end of the fascicle, no summary verse is found in this fascicle. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0015b07）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 3.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds twenty-nine discourses, and at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 3.”
〔59 · There are five aggregates of clinging〕（0015b10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging. What are the five? Namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. Contemplate these five aggregates of clinging as dharmas of arising and ceasing. That is to say: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. What is the arising of form? What is the cessation of form? What is the arising of feeling, perception, formations, and consciousness? What is the cessation of feeling, perception, formations, and consciousness? The arising of craving and delight is the arising of form; the cessation of craving and delight is the cessation of form. The arising of contact is the arising of feeling, perception, and formations; the cessation of contact is the cessation of feeling, perception, and formations. The arising of name and form is the arising of consciousness; the cessation of name and form is the cessation of consciousness. Bhikṣus! Such an arising of form and cessation of form is what is called the arising of form and the cessation of form; such an arising of feeling, perception, formations, and consciousness and cessation of feeling, perception, formations, and consciousness is what is called the arising of feeling, perception, formations, and consciousness and the cessation of feeling, perception, formations, and consciousness.” When the Buddha had spoken this discourse, the bhikṣus at that time, having heard what the Buddha said, rejoiced and practiced accordingly.
〔60 · There are five aggregates of clinging〕（0015b22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging. What are the five? Namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. It is good when a bhikṣu does not delight in form, does not praise form, does not cling to form, and is not attached to form. It is good when a bhikṣu does not delight in feeling, perception, formations, and consciousness, does not praise consciousness, does not cling to consciousness, and is not attached to consciousness. Why? If a bhikṣu does not delight in form, does not praise form, does not cling to form, and is not attached to form, then he no longer delights in form, and his mind is liberated. In the same way, toward feeling, perception, formations, and consciousness, if he does not delight in consciousness, does not praise consciousness, does not cling to consciousness, and is not attached to consciousness, then he no longer delights in consciousness, and his mind is liberated. If a bhikṣu does not delight in form and his mind is liberated, and in the same way does not delight in feeling, perception, formations, and consciousness and his mind is liberated, then there is no ceasing and no arising; he dwells evenly in equanimity, endowed with right mindfulness and right knowing. If that bhikṣu knows thus and sees thus, the views that go together with the former limit are exhausted forever without remainder; when the views that go together with the former limit are exhausted forever without remainder, the views that go together with the latter limit are also exhausted forever without remainder; when the views that go together with the latter limit are exhausted forever without remainder, the views that go together with both the former and the latter limit are exhausted forever without remainder, and he is fastened to nothing. One fastened to nothing clings to nothing in all the world; one who clings to nothing also seeks nothing; one who seeks nothing realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus at that time, having heard what the Buddha said, rejoiced and practiced accordingly.
〔61 · There are five aggregates of clinging〕（0015c14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging. What are the five? Namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. What is the form aggregate of clinging? All form whatever—all the four great elements, and the form made of the four great elements—this is called the form aggregate of clinging. Further, that form is impermanent, suffering, and subject to change. If that form aggregate of clinging is cut off forever without remainder, ultimately relinquished, extinguished, free from desire, stilled, and passed away, and the remaining form aggregate of clinging no longer continues, no longer arises, and no longer appears, this is called the sublime, this is called stillness, this is called the relinquishing of all that remains, the ending of craving, desirelessness, extinction, nirvāṇa. What is the feeling aggregate of clinging? Namely, the six classes of feeling. What are the six? Namely, feeling born of eye-contact, and feeling born of ear-, nose-, tongue-, body-, and mind-contact; this is called the feeling aggregate of clinging. Further, that feeling aggregate of clinging is impermanent, suffering, and subject to change, up to extinction and nirvāṇa. What is the perception aggregate of clinging? Namely, the six classes of perception. What are the six? Namely, perception born of eye-contact, up to perception born of mind-contact; this is called the perception aggregate of clinging. Further, that perception aggregate of clinging is impermanent, suffering, and subject to change, up to extinction and nirvāṇa. What is the formations aggregate of clinging? Namely, the six classes of volition. What are the six? Namely, volition born of eye-contact, up to volition born of mind-contact; this is called the formations aggregate of clinging. Further, that formations aggregate of clinging is impermanent, suffering, and subject to change, up to extinction and nirvāṇa. What is the consciousness aggregate of clinging? Namely, the six classes of consciousness. What are the six? Namely, the class of eye-consciousness, up to the class of mind-consciousness; this is called the consciousness aggregate of clinging. Further, that consciousness aggregate of clinging is impermanent, suffering, and subject to change, up to extinction and nirvāṇa. Bhikṣus! If one reflects on these dharmas with wisdom, contemplates them, discriminates them, and accepts them, this is called one who follows by faith; he rises up and enters the leaving of birth, passes beyond the stage of ordinary persons, and though he has not yet attained the fruit of stream-entry, he will not die in between; he is certain to attain the fruit of stream-entry. Bhikṣus! If one reflects on these dharmas with superior wisdom, contemplates them, and accepts them, this is called one who follows by Dharma; he rises up and enters the leaving of birth, passes beyond the stage of ordinary persons, and though he has not yet attained the fruit of stream-entry, he will not die in between; he is certain to attain the fruit of stream-entry. Bhikṣus! Seeing these dharmas evenly with right wisdom as they really are, he knows that the three bonds are cut off—namely, the view of the body, clinging to precepts, and doubt. Bhikṣus! This is called the fruit of stream-entry: he does not fall into the evil destinies, he is certain to be rightly directed toward saṃbodhi, he goes back and forth among gods and humans for seven rebirths, and then makes an end of suffering. Bhikṣus! If, seeing these dharmas evenly with right wisdom as they really are, one gives rise to no outflows of the mind, one is called an arhat: the outflows are exhausted, what was to be done has been done, the heavy burden has been laid down, one’s own benefit has been attained, the bonds of existence are exhausted, and with right knowledge the mind is liberated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔62 · There are five aggregates of clinging〕（0016a19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging: namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. The foolish, unlearned, ordinary person, without wisdom and without knowledge, gives rise to the view of self toward the five aggregates of clinging and is bound and attached, so that the mind is bound and attached and gives rise to craving and desire. Bhikṣus! The learned noble disciple, with wisdom and with knowledge, regarding these five aggregates of clinging, is not bound and attached through seeing a self, and does not let the mind be bound up and give rise to craving and desire. How is it that the foolish, unlearned, ordinary person, without wisdom and without knowledge, sees a self toward the five aggregates of clinging and is bound and attached, so that the mind is bound up and gives rise to craving and desire? Bhikṣus! The foolish, unlearned, ordinary person, without wisdom and without knowledge, sees form as self, as other than self, or as within one another; in the same way, he sees feeling, perception, formations, and consciousness as self, as other than self, or as within one another. In this way the foolish, unlearned, ordinary person, without wisdom and without knowledge, speaks of a self toward the five aggregates of clinging and is bound and attached, so that the mind is bound up and gives rise to craving and desire. Bhikṣus! How is it that the noble disciple, with wisdom and with knowledge, does not speak of a self and is not bound and attached, and does not let his mind be bound up and give rise to craving and desire? The noble disciple does not see form as self, as other than self, or as within one another; in the same way, regarding feeling, perception, formations, and consciousness, he does not see them as self, as other than self, or as within one another. In this way the learned noble disciple, with wisdom and with knowledge, does not see a self toward the five aggregates of clinging and is not bound and attached, and does not let his mind be bound up and give rise to craving and desire. All form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it he contemplates rightly as impermanent. In the same way, feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, coarse or subtle, whether fine or ugly, whether far or near—all of it he contemplates rightly as impermanent.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔63 · There are five aggregates of clinging〕（0016b13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging: namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. Bhikṣus! If ascetics and brahmins reckon that there is a self, all of them reckon that there is a self within these five aggregates of clinging. What are the five? Ascetics and brahmins see form as self, as other than self, or as within one another; in the same way, they see feeling, perception, formations, and consciousness as self, as other than self, or as within one another. In this way the foolish, unlearned, ordinary person, reckoning a self, in ignorance, discriminates and contemplates in this way, and does not depart from what is mine; not departing from what is mine, he enters into the faculties; having entered the faculties, contact arises; touched by the six sense bases of contact, the foolish, unlearned, ordinary person gives rise to pain and pleasure, and from this arise these and all the various other things. What are the so-called six classes of contact? Namely, the eye sense base of contact, and the ear, nose, tongue, body, and mind sense bases of contact. Bhikṣus! There are the mind element, the dharma element, and the element of ignorance; touched by contact with ignorance, the foolish, unlearned, ordinary person speaks of existing, speaks of not existing, speaks of both existing and not existing, speaks of neither existing nor not existing; says ‘I am the most superior,’ says ‘I am similar to others,’ says ‘I know, I see.’ Further, bhikṣus, the learned noble disciple, dwelling in the six sense bases of contact, can grow weary of ignorance and can give rise to knowledge. Free from desire for ignorance and giving rise to knowledge, he does not speak of existing, does not speak of not existing, does not speak of both existing and not existing, does not speak of neither existing nor not existing; does not say there is a self that is superior, does not say there is a self that is inferior, does not say there is a self similar to others; he knows thus and sees thus. Having known thus and seen thus, contact with ignorance that arose before ceases, and contact with knowledge that comes after arises.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔64 · In the late afternoon the World-Honored One rose from meditation〕（0016c04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Hall of Deer Mother in the Eastern Park. At that time the World-Honored One rose from meditation in the late afternoon, came out of the hall, and in the shade of the hall, before the assembly, spread his seat and sat down. At that time the World-Honored One uttered an udāna verse:
“In the Dharma there is no I, and nothing that is mine;
since I will not come to be, from where would what is mine arise?
A bhikṣu liberated in this cuts off the lower bonds.”
At that time a bhikṣu rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: “World-Honored One! How is it that—
there is no I, and nothing that is mine;
since I will not come to be, from where would what is mine arise?
a bhikṣu liberated in this cuts off the lower bonds—
what does this mean?” The Buddha said to the bhikṣu: “The foolish, unlearned, ordinary person reckons form as self, as other than self, or as within one another; he reckons feeling, perception, formations, and consciousness as self, as other than self, or as within one another. The learned noble disciple does not see form as self, as other than self, or as within one another, and does not see feeling, perception, formations, and consciousness as self, as other than self, or as within one another; nor is it a knower, nor is it a seer. This form is impermanent; feeling, perception, formations, and consciousness are impermanent. Form is suffering; feeling, perception, formations, and consciousness are suffering. Form is without self; feeling, perception, formations, and consciousness are without self. This form will not come to be; feeling, perception, formations, and consciousness will not come to be. This form is an existence that will perish; feeling, perception, formations, and consciousness are an existence that will perish. Therefore it is not self and not mine, and self and mine will both not come to be. One who is liberated in this way cuts off the five lower bonds.”
At that time that bhikṣu said to the Buddha: “World-Honored One! Having cut off the five lower bonds, how does one end the outflows, attain liberation of mind and liberation by wisdom without outflows, and in this very life know it for oneself, realize it in one’s own person, and dwell having attained it: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence’?” The Buddha said to the bhikṣu: “Foolish ordinary persons, unlearned beings, give rise to fear where there is nothing to fear. What foolish ordinary persons, unlearned beings, fear is:
no self and nothing that is mine—the two will both not arise—
and so they grasp at the four stations of consciousness. What are the four? Namely, the station of consciousness in form: grasping at form, delighting in form, it advances, broadens, and grows; in the stations of consciousness of feeling, perception, and formations, grasping and delighting, it advances, broadens, and grows. Bhikṣus! In these places consciousness comes or goes, abides or arises or ceases, advances, broadens, and grows. If someone were to say: ‘There is yet another dharma apart from these, in which consciousness comes or goes, abides or arises or ceases, or advances, broadens, and grows’—that is only talk; when questioned he does not know, and it only increases and gives rise to delusion, because it is not within his domain. Why? Bhikṣus! When one is free of craving for the element of form, the bond born of the mind toward form is cut; when the bond born of the mind toward form is cut, consciousness’s grasping is cut as well; consciousness no longer abides, and no longer advances, broadens, and grows. When one is free of craving for the elements of feeling, perception, and formations, the bond born of the mind toward feeling, perception, and formations is cut; when the bond born of the mind toward feeling, perception, and formations is cut, grasping is cut as well; consciousness has no abiding, and no longer advances, broadens, and grows. Because consciousness has no abiding, it does not increase; because it does not increase, it makes nothing; because it makes nothing, it abides; because it abides, it is content; because it is content, it is liberated; because it is liberated, it clings to nothing in all the world; because it clings to nothing, it is attached to nothing; because it is attached to nothing, one realizes nirvāṇa for oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ Bhikṣus! I say that consciousness does not abide in the east, the south, the west, or the north, in the four intermediate directions, above or below—except in the wish to see the Dharma: nirvāṇa, extinction, stillness, coolness.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔Summary verse · Discourses 59–64〕（0017a21）The six discourses above are gathered by name by the compilers in a single verse: “arising and ceasing”—teaching that these five aggregates of clinging are contemplated as dharmas of arising and ceasing (Discourse 59); “by not delighting”—teaching that a bhikṣu who does not delight in form has his mind liberated (Discourse 60); “and three kinds of discrimination”—what this line of the verse refers to cannot be determined; perhaps it refers to discriminating the Dharma in three kinds: one who follows by faith, one who follows by Dharma, and the fruit of stream-entry (Discourse 61); “craving and attachment”—teaching that the foolish ordinary person sees a self in the five aggregates of clinging, is bound and attached, and gives rise to craving and desire (Discourse 62); “contemplating alike”—what this line of the verse refers to cannot be determined; perhaps it refers to ascetics and brahmins who reckon a self in the five aggregates of clinging and discriminate and contemplate in this way (Discourse 63); “this is called the udāna”—the World-Honored One utters the udāna verse (Discourse 64).
〔65 · One should always cultivate skilful means〕（0017a23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should always cultivate skilful means and meditative reflection, inwardly stilling the mind. Why? A bhikṣu who always cultivates skilful means and meditative reflection, inwardly stilling the mind, can contemplate as it really is. How does he contemplate as it really is? This is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. What is the arising of form, the arising of feeling, perception, formations, and consciousness? The foolish, unlearned, ordinary person does not contemplate as they really are painful feeling, pleasant feeling, and feeling that is neither painful nor pleasant; because he does not contemplate as it really is the arising of this feeling, the cessation of feeling, the gratification of feeling, the danger of feeling, and the escape from feeling, he delights in and is attached to feeling and gives rise to clinging; clinging conditions existence, existence conditions birth, birth conditions old age, sickness, death, grief, lamentation, distress, and pain. Thus this whole great mass of suffering arises from its arising; this is called the arising of form, this is called the arising of feeling, perception, formations, and consciousness. What is the cessation of form, the cessation of feeling, perception, formations, and consciousness? The learned noble disciple, experiencing the various painful, pleasant, and neither-painful-nor-pleasant feelings, contemplates them as they really are; because he contemplates as it really is the arising of feeling, the cessation of feeling, the gratification of feeling, the danger of feeling, and the escape from feeling, his delight in and attachment to feeling ceases; because delight and attachment cease, clinging ceases; because clinging ceases, existence ceases; because existence ceases, birth ceases; because birth ceases, old age, sickness, death, grief, lamentation, distress, and pain cease; thus this whole great mass of suffering is entirely brought to cessation; this is called the cessation of form, the cessation of feeling, perception, formations, and consciousness. Therefore, bhikṣus, you should always cultivate skilful means and meditative reflection, inwardly stilling the mind. Bhikṣus! Dwelling in meditative reflection, inwardly stilling the mind, diligent in skilful means, contemplate as it really is.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the teaching on contemplating, so the two discourses teaching discriminating, discriminating in various ways, knowing, knowing broadly, knowing in various ways, drawing near, drawing near and cultivating, entering, touching, and realizing are all likewise taught at length.
〔66 · One should always cultivate skilful means〕（0017b16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should always cultivate skilful means and meditative reflection, inwardly stilling the mind. Why? Having cultivated skilful means and meditative reflection and inwardly stilled the mind, one can contemplate as it really is. How does one contemplate as it really is? One contemplates as it really is: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. What is the arising of form? What is the arising of feeling, perception, formations, and consciousness? Bhikṣus! The foolish, unlearned, ordinary person does not contemplate as it really is the arising of form, the gratification of form, the danger of form, and the escape from form, and so he delights in that form, praises it, and is attached to it, and so in a future life form arises again.” Feeling, perception, formations, and consciousness are likewise taught at length. “When that form arises, and feeling, perception, formations, and consciousness arise, he is not liberated from form, not liberated from feeling, perception, formations, and consciousness. I say that he is not liberated from birth, old age, sickness, death, grief, lamentation, distress, and pain—from this whole great mass of suffering; this is called the arising of form, the arising of feeling, perception, formations, and consciousness. What is the cessation of form, the cessation of feeling, perception, formations, and consciousness? The learned noble disciple contemplates as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, and knows it as it really is. Because he knows it as it really is, he does not delight in form, does not praise form, is not attached to form, and does not give rise to future form.” Feeling, perception, formations, and consciousness are likewise taught at length. “Because form does not arise, and feeling, perception, formations, and consciousness do not arise, he is liberated from form and liberated from feeling, perception, formations, and consciousness. I say that he is liberated from birth, old age, sickness, death, grief, lamentation, distress, and pain—from the mass of suffering; this is called the cessation of form, the cessation of feeling, perception, formations, and consciousness. Therefore, bhikṣus, you should always cultivate skilful means and meditative reflection, inwardly stilling the mind, diligent in skilful means, and contemplate as it really is.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the teaching on contemplating, so the twelve discourses, up to the one teaching realizing, should also be taught at length.
〔67 · One should always cultivate skilful means〕（0017c10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should always cultivate skilful means and meditative reflection, inwardly stilling the mind. Why? Bhikṣus! Having cultivated skilful means and meditative reflection and inwardly stilled the mind, one can contemplate as it really is. How does one contemplate as it really is? One knows as it really is: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. What is the arising of form, the arising of feeling, perception, formations, and consciousness? The foolish, unlearned, ordinary person does not know as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because he does not know as it really is, he delights in and is attached to that form and praises form; because he delights in and is attached to form and praises form, there is clinging; clinging conditions existence, existence conditions birth, birth conditions old age, death, grief, lamentation, distress, and pain. Thus this whole great mass of suffering arises; this is called the arising of form, the arising of feeling, perception, formations, and consciousness. What is the cessation of form, the cessation of feeling, perception, formations, and consciousness? The learned noble disciple knows as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because he knows as it really is, he does not delight in or become attached to form and does not praise form; because he does not delight in, become attached to, or praise form, delight ceases; because delight ceases, clinging ceases; because clinging ceases, existence ceases; because existence ceases, birth ceases; because birth ceases, old age, sickness, death, grief, lamentation, distress, and pain cease; thus this whole great mass of suffering ceases. How does the learned noble disciple know feeling, perception, formations, and consciousness as they really are? How does he know as it really is the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness? Knowing these, he does not delight in or become attached to that consciousness and does not praise consciousness; because he does not delight in, become attached to, or praise consciousness, delight ceases; because delight ceases, clinging ceases; because clinging ceases, existence ceases; because existence ceases, birth ceases; because birth ceases, old age, sickness, death, grief, lamentation, distress, and pain cease; thus this whole great mass of suffering ceases and is entirely brought to cessation. Bhikṣus! This is called the cessation of form, the cessation of feeling, perception, formations, and consciousness. Bhikṣus! You should always cultivate skilful means and meditative reflection, inwardly stilling the mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the teaching on contemplating, so the twelve discourses, up to the one teaching realizing, are likewise taught at length.
〔68 · One should always cultivate skilful means〕（0018a06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should always cultivate skilful means and meditative reflection, inwardly stilling the mind, and contemplate as it really is. How does one contemplate as it really is? One knows as it really is: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. What is the arising of form, the arising of feeling, perception, formations, and consciousness? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; with contact as condition, feeling arises; with feeling as condition, craving arises; up to: this whole great mass of suffering arises; this is called the arising of form. In the same way, dependent on the ear, nose, tongue, body, and mind—dependent on the mind and dharmas, mind-consciousness arises; the meeting of the three gives rise to contact; with contact as condition, feeling arises; with feeling as condition, craving arises. In this way, up to: this whole great mass of suffering arises; this is called the arising of form, the arising of feeling, perception, formations, and consciousness. What is the cessation of form, the cessation of feeling, perception, formations, and consciousness? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; when contact ceases, feeling ceases, up to: this whole great mass of suffering ceases; in the same way, the ear, nose, tongue, body, and mind—dependent on the mind and dharmas, mind-consciousness arises; the meeting of the three gives rise to contact; when contact ceases, feeling ceases; when feeling ceases, up to: this whole great mass of suffering ceases; this is called the cessation of form, the cessation of feeling, perception, formations, and consciousness. Therefore, bhikṣus, you should always cultivate skilful means and meditative reflection, inwardly stilling the mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the teaching on contemplating, so the twelve discourses, up to the one teaching realizing, are likewise taught at length.
〔Summary verse · Discourses 65–68〕（0018a24）The four discourses above are gathered by name by the compilers in a single verse: “feeling”—teaching that one delights in and is attached to feeling and gives rise to clinging (Discourse 65); “and arising”—teaching that in a future life form arises again (Discourse 66); “and delight”—teaching delight in and attachment to that form (Discourse 67); “also teaching the six sense bases”—by position this falls on Discourse 68; the text of the discourse takes up the eye and forms, up to the mind and dharmas (Discourse 68); “each one, twelve kinds”—at the end of each of the four discourses it is said that the remaining discourses are likewise taught at length; the ends of Discourses 66–68 say “twelve discourses,” and the end of Discourse 65 says “two discourses” (Discourses 65–68); “the meditation and samādhi discourses”—all four discourses begin with: you should always cultivate skilful means and meditative reflection, inwardly stilling the mind (Discourses 65–68).
〔69 · I will now teach the existing body〕（0018a26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I will now teach the path leading to the arising of the existing body, and the path to the ceasing of the arising of the existing body. What is the path leading to the arising of the existing body? The foolish, unlearned, ordinary person does not know as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because he does not know as it really is, he delights in form, praises form, is attached to form, and abides in form; because he delights in form, praises form, is attached to form, and abides in form, he delights and clings; with clinging as condition there is existence; with existence as condition there is birth; with birth as condition there are old age, sickness, death, grief, lamentation, pain, and distress. Thus this whole great mass of suffering arises. In the same way, feeling, perception, formations, and consciousness are also taught at length; this is called the path leading to the arising of the existing body. Bhikṣus! The path leading to the arising of the existing body—know that it is the path leading to the arising of suffering. What is the path to the ceasing of the arising of the existing body? The learned noble disciple knows as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because he knows as it really is, he does not delight in form, does not praise it, is not attached to it, and does not abide in it; because he does not delight in it, praise it, become attached to it, or abide in it, his delight in that form ceases; when delight ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, sickness, death, grief, lamentation, pain, and distress—this whole great mass of suffering—cease. As with form, so it is with feeling, perception, formations, and consciousness; this is called the track of the path to the ceasing of the existing body. The track of the path to the ceasing of the existing body is the track of the path to the ceasing of suffering; therefore it is called the track of the path to the ceasing of the existing body.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with “I will teach,” so with “there is” and “you should know”: they are taught in the same way.
〔70 · I will now teach the existing body〕（0018b16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I will now teach the end of the existing body as suffering, the end of the arising of the existing body, and the end of the ceasing of the existing body. Listen closely and reflect well; I will explain it for you. What is the end of the existing body as suffering? Namely, the five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging; this is called the end of the existing body as suffering. What is the end of the arising of the existing body? Namely, the craving that takes up future existence, arising together with craving and delight, delighting in and attached to this place and that; this is called the end of the arising of the existing body. What is the end of the ceasing of the existing body? Namely, when this craving that takes up future existence, arising together with craving and delight, delighting in and attached to this place and that, is cut off without remainder, cast out, exhausted, freed from desire, ceased, stilled, and passed away; this is called the end of the ceasing of the existing body. Therefore it is said that one should teach the end of the existing body as suffering, the end of the arising of the existing body, and the end of the ceasing of the existing body.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with “I will teach,” so with “there is” and “you should know”: they are taught in the same way.
〔71 · I will now teach the existing body〕（0018b28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I will now teach the existing body, the arising of the existing body, the ceasing of the existing body, and the track of the path to the ceasing of the existing body. Listen closely and reflect well; I will explain it for you. What is the existing body? Namely, the five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging; this is called the existing body. What is the arising of the existing body? The craving for future existence, arising together with craving and delight, attached to this place and that; this is called the arising of the existing body. What is the ceasing of the existing body? When the craving for future existence, arising together with craving and delight, delighting in and attached to this place and that, is cut off without remainder, cast out, exhausted, freed from desire, and ceased; this is called the ceasing of the existing body. What is the track of the path to the ceasing of the existing body? Namely, the eightfold noble path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration; this is called the track of the path to the ceasing of the existing body. This is what is meant by the existing body, the arising of the existing body, the ceasing of the existing body, and the track of the path to the ceasing of the existing body.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
The rest is taught likewise. The difference is: “One should know the existing body; one should know that the arising of the existing body is to be abandoned; one should know that the ceasing of the existing body is to be realized; one should know that the track of the path that abandons the existing body is to be cultivated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with “I will teach,” so with “there is” and “you should know”: they are taught in the same way.
There is a further difference: “A bhikṣu knows the existing body, abandons the arising of the existing body, realizes the ceasing of the existing body, and cultivates the path that abandons the existing body; this is called a bhikṣu who has cut off craving and desire, the bonds that bind, and such things, who cultivates unbroken comprehension and makes an end of suffering.”
There is a further difference: “This is called a bhikṣu who has ultimately reached the end, is ultimately free of stain, has ultimately completed pure conduct, and is a pure, superior person.”
There is a further difference: “This is called a bhikṣu who is an arhat, whose outflows are exhausted, who has done what was to be done, has laid down the heavy burden, has attained his own benefit, has exhausted the bonds of existence, and with right knowledge has his mind liberated.”
There is a further difference: “This is called a bhikṣu who has cut the barrier, crossed the moat, passed beyond the boundary, escaped the sentries, and raised the banner of the noble Dharma.”
There is a further difference: “What is cutting the barrier? Namely, cutting off the five lower bonds. What is crossing the moat? Namely, crossing the deep moat of ignorance. What is passing beyond the boundary? Namely, having brought to its end birth and death without beginning. What is escaping the sentries? Namely, the exhaustion of craving for existence. What is raising the banner of the noble Dharma? Namely, the exhaustion of conceit.”
There is a further difference: “This is called a bhikṣu who has cut off five limbs, has completed six limbs, guards the one, relies on the four, has cast aside the truths, has left behind all seeking, has purified his thoughts, has stilled bodily formation, whose mind is well liberated and whose wisdom is well liberated, who, pure and single, has established pure conduct—an unsurpassed person.”
〔Summary verse · Discourses 69–71〕（0019a02）The three discourses above are gathered by name by the compilers in a single verse: “its path, of three kinds”—teaching the path leading to the arising of the existing body and the track of the path to the ceasing of the existing body; at the end of the discourse it is also said that “I will teach,” “there is,” and “you should know,” all three, are taught in the same way (Discourse 69); “true awakening, also of three kinds”—by position this falls on Discourse 70; the text of the discourse teaches three: the end of the existing body as suffering, the end of the arising of the existing body, and the end of the ceasing of the existing body; the word “true awakening” does not occur in the text of the discourse (Discourse 70); “the existing body taught in four ways”—teaching four: the existing body, the arising of the existing body, the ceasing of the existing body, and the track of the path to the ceasing of the existing body (Discourse 71); “the arhat, of six kinds”—at the end of Discourse 71, “there is a further difference” teaches six times the marks of a bhikṣu’s ultimate attainment, and one of them names the arhat outright (Discourse 71).
〔72 · I will teach what is to be known, and knowledge〕（0019a04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I will teach what is to be known, knowledge, and the knower. Listen closely and reflect well; I will explain it for you. What is what is to be known? Namely, the five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging; this is called what is to be known. What is knowledge? Taming craving and desire, cutting off craving and desire, passing beyond craving and desire; this is called knowledge. What is the knower? Namely, the arhat. Of this person, the arhat, it is not that in another world there is death, nor that in another world there is no death, nor that in another world there both is and is not death, nor that in another world there neither is nor is not death; taught at length, it is immeasurable—all reckonings are extinguished forever. This is what is meant by what is to be known, knowledge, and the knower.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔73 · I will now teach the heavy burden〕（0019a15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I will now teach the heavy burden, taking up the burden, laying down the burden, and the bearer of the burden. Listen closely and reflect well; I will explain it for you. What is the heavy burden? Namely, the five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. What is taking up the burden? The craving for future existence, arising together with craving and delight, delighting in and attached to this place and that. What is laying down the burden? When the craving for future existence, arising together with craving and delight, delighting in and attached to this place and that, has been cut off forever without remainder and has ceased—cast out, exhausted, freed from desire, ceased, passed away. What is the bearer of the burden? Namely, the person. The so-called person is one of such a name, such a birth, such a clan, such food, such an experience of pain and pleasure, such long life, such long abiding, such a limit to his lifespan. This is called the heavy burden, taking up the burden, laying down the burden, and the bearer of the burden.” At that time the World-Honored One spoke in verse:
“Having laid down the heavy burden, one should not take it up again;
to bear the load is great suffering, to lay the load down is great bliss;
one should cut off all craving, and so exhaust all formations;
understanding that realm of remainder, one does not turn back again into existence.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔74 · There are five aggregates of clinging〕（0019b02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. The foolish, unlearned, ordinary person does not know as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because he does not know as it really is, he delights in form, praises it, and abides bound and attached to it; bound by the bond of form, bound by the inner bond, he does not know the root, does not know the limit, does not know the deliverance; this is called the foolish, unlearned, ordinary person. Bound he is born, bound he dies, bound he goes from this world to another world; there too, bound he is born, bound he dies; this is called the foolish, unlearned, ordinary person. He follows Māra’s mastery, enters Māra’s net, follows what Māra transforms, is bound by Māra’s bonds, and is led by Māra. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple knows as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because he knows as it really is, he does not crave and delight in form, does not praise it, does not abide bound and attached to it, is not bound by the bond of form, is not bound by the inner bond; he knows the root, knows the ford for crossing over, knows the deliverance; this is called the learned noble disciple. He is not born in bondage, does not die in bondage, does not go from this world to another world in bondage; he does not follow Māra’s mastery, does not enter Māra’s hand, does not follow what Māra does, is not bound by Māra, is freed from Māra’s bonds, and leaves Māra’s leading; so it is likewise with feeling, perception, formations, and consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔75 · There are five aggregates of clinging〕（0019b21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging. What are the five? Namely, the form aggregate of clinging—when a bhikṣu, toward form, grows weary, becomes free from desire, brings it to cessation, does not give rise to it, and is liberated, this is called the Tathāgata, the Worthy One, the Perfectly Awakened One; in the same way, when toward feeling, perception, formations, and consciousness he grows weary, becomes free from desire, brings them to cessation, does not give rise to them, and is liberated, this is called the Tathāgata, the Worthy One, the Perfectly Awakened One. A bhikṣu, too, who toward form grows weary, becomes free from desire, and brings it to cessation, is called an arhat liberated by wisdom; in the same way, one who toward feeling, perception, formations, and consciousness grows weary, becomes free from desire, and brings them to cessation is called an arhat liberated by wisdom. Bhikṣus! Between the Tathāgata, the Worthy One, the Perfectly Awakened One, and the arhat liberated by wisdom, what difference is there?” The bhikṣus said to the Buddha: “The Tathāgata is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may the World-Honored One explain this meaning at length for the bhikṣus; having heard it, the bhikṣus will receive it and practice accordingly.” The Buddha said to the bhikṣus: “Listen closely and reflect well; I will explain it for you. The Tathāgata, the Worthy One, the Perfectly Awakened One, regarding a Dharma never heard before, awakens to that Dharma by himself, penetrates unsurpassed bodhi, and in future ages awakens the śrāvakas and teaches them the Dharma—namely, the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold path. Bhikṣus! This is called the Tathāgata, the Worthy One, the Perfectly Awakened One: attaining what was not attained, gaining what was not gained, knowing the path, discriminating the path, teaching the path, penetrating the path, and further able to bring the śrāvakas to completion, instructing and admonishing them; in this way teaching what is rightly in accord and joyfully delighting in good dharmas—this is called the difference between the Tathāgata and the arhat.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔76 · There are five aggregates of clinging〕（0019c12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. You bhikṣus should contemplate form; having contemplated form, do you see a self, other than self, or within one another?” The bhikṣus said to the Buddha: “No, World-Honored One!” The Buddha said to the bhikṣus: “Good! Good! Form is without self; what is without self is impermanent; what is impermanent is suffering. If it is suffering, all of it is not self, not other than self, and not within one another; contemplate it thus. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple contemplates these five aggregates of clinging as not self and not mine. Having contemplated thus, he clings to nothing in the world; one who clings to nothing is attached to nothing; one who is attached to nothing realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔77 · One should abandon desire and craving for form〕（0019c25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should abandon desire and craving for form; when desire and craving are abandoned, form is abandoned; when form is abandoned, one abandons and fully knows; having abandoned and fully known, the root is cut off—as with a palm tree with its crown cut, which in the future will not grow again. In the same way, when desire and craving for feeling, perception, formations, and consciousness are abandoned, up to: in a future life they will not arise again.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔78 · If form arises, abides, and emerges〕（0020a03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If form arises, abides, and emerges, suffering arises here, sickness abides here, old age and death emerge here; feeling, perception, formations, and consciousness are taught likewise. Bhikṣus! If form ceases, is stilled, and passes away, suffering ceases here, sickness is stilled here, old age and death pass away here; so it is likewise with feeling, perception, formations, and consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔79 · Even past and future form〕（0020a10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Even past and future form are impermanent—how much more present form! The learned noble disciple, having contemplated thus, does not look back with longing on past form, does not seek after future form, and toward present form grows weary, becomes free from desire, and is brought to cessation and stillness; so it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! If there were no past form, the learned noble disciple could not be said not to look back with longing on past form; because there is past form, the learned noble disciple does not look back with longing on past form. If there were no future form, the learned noble disciple could not be said not to seek after future form; because there is future form, the learned noble disciple does not seek after future form. If there were no present form, the learned noble disciple would not give rise to weariness and freedom from desire toward present form and head toward its cessation; because there is present form, the learned noble disciple gives rise to weariness and freedom from desire toward present form and heads toward its cessation. Feeling, perception, formations, and consciousness are taught likewise.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence, so the three discourses teaching suffering, emptiness, and not self are taught likewise.
〔80 · I will teach the seal of the noble Dharma and〕（0020a25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I will teach the seal of the noble Dharma and the purity of seeing. Listen closely and reflect well. If a bhikṣu says: ‘I have attained nothing yet in the samādhi of emptiness, yet I have given rise to the knowledge and seeing of signlessness, nothingness, and freedom from conceit’—let him not say so. Why? If one has not yet attained emptiness and says, ‘I have attained the knowledge and seeing of signlessness, nothingness, and freedom from conceit,’ there is no such possibility! If a bhikṣu says: ‘I have attained emptiness and can give rise to the knowledge and seeing of signlessness, nothingness, and freedom from conceit’—this is well said. Why? If, having attained emptiness, one can give rise to the knowledge and seeing of signlessness, nothingness, and freedom from conceit, there is such a possibility! What are the seal of the noble Dharma and the purity of seeing?” The bhikṣus said to the Buddha: “The Buddha is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he explain it for us! Having heard the teaching, the bhikṣus will practice as it is taught.” The Buddha said to the bhikṣus: “Suppose a bhikṣu sits in an empty, secluded place, beneath a tree, and contemplates well that form is impermanent, a dharma of wearing away, a dharma of freedom from desire. In the same way he contemplates feeling, perception, formations, and consciousness as impermanent, dharmas of wearing away, dharmas of freedom from desire. He contemplates those aggregates as impermanent, wearing away, unstable, dharmas subject to change, and his mind delights, is purified, and is liberated; this is called emptiness. One who contemplates thus still cannot be free of conceit, nor is his knowledge and seeing purified. Further, there is the samādhi of right reflection: contemplating that the signs of form are cut off, that the signs of sound, smell, taste, touch, and dharmas are cut off; this is called signlessness. One who contemplates thus is still not free of conceit, nor is his knowledge and seeing purified. Further, there is the samādhi of right reflection: contemplating that the signs of craving are cut off, that the signs of hatred and delusion are cut off; this is called nothingness. One who contemplates thus is still not free of conceit, nor is his knowledge and seeing purified. Further, there is the samādhi of right reflection: contemplating from where self and mine arise. Further, there is the samādhi of right reflection: contemplating that self and mine arise from seeing, from hearing, from smelling, from tasting, from touching, from cognizing. Further, he makes this contemplation: if consciousness arises from a cause and from a condition, is the cause and condition of that consciousness permanent or impermanent? Further, he reflects thus: if consciousness arises from a cause and from a condition, that cause and that condition are both impermanent. Further, since that cause and that condition are both impermanent, how could the consciousness they produce be permanent? What is impermanent is conditioned, is formation, arises from conditions, is a dharma of danger, a dharma of cessation, a dharma of freedom from desire, a dharma to be abandoned and fully known; this is called the seal of the noble Dharma, the purity of knowledge and seeing; this is called what a bhikṣu should teach as the seal of the noble Dharma, the purity of knowledge and seeing …” Thus it is taught at length. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔81 · There was a Licchavi named Mahānāma〕（0020b28）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time there was a Licchavi named Mahānāma who went out walking every day, heading for where the Buddha was. At that time that Licchavi thought to himself: ‘If I go to the World-Honored One too early, the World-Honored One and the bhikṣus I know will all be in meditative reflection; I had better first go to the Ājīvika outsiders at the Seven Mango Trees.’ So he went to the dwelling of Pūraṇa Kāśyapa. At that time Pūraṇa Kāśyapa—leader of a company of outsiders—was surrounded front and back by five hundred outsiders, loudly at play, talking of worldly matters. At that time Pūraṇa Kāśyapa saw the Licchavi Mahānāma coming from afar and told his followers to keep quiet. Pūraṇa Kāśyapa said: “Be quiet! This Licchavi Mahānāma is a disciple of the ascetic Gautama; he is a white-clad disciple of the ascetic Gautama, the foremost in the city of Vaiśālī, who always delights in quiet and praises quiet, and those he goes about with are all a quiet assembly; therefore you should be quiet.”
At that time Mahānāma came into that crowd, to where Pūraṇa was, exchanged greetings and courtesies with Pūraṇa, withdrew, and sat to one side. At that time Mahānāma said to Pūraṇa: “I have heard that Pūraṇa teaches his disciples this doctrine: without cause, without condition, beings are defiled; without cause, without condition, beings are purified. Is there such a teaching in the world—do you truly hold this teaching, or is it the slander of others against you? What the people of the world have set down—is it Dharma or not Dharma? Are there people in the world who discuss it with you, question and challenge you, and find fault with you?” The outsider Pūraṇa Kāśyapa said: “There truly is this teaching; it is not a false report of the world. I set up this teaching, and it is a teaching in accordance with the Dharma; I teach this Dharma, and all of it accords with the Dharma; there are none in the world who come to question and challenge me and rebuke me. Why? Mahānāma! I see thus and say thus: without cause, without condition, beings are defiled; without cause, without condition, beings are purified.”
At that time Mahānāma, having heard what Pūraṇa said, was not pleased at heart; having rebuked him, he rose from his seat and left, went to where the World-Honored One was, bowed his head at the Buddha’s feet, withdrew, sat to one side, and told the Buddha in detail what he had discussed with Pūraṇa. The Buddha said to the Licchavi Mahānāma: “That Pūraṇa speaks words that come out as they please; they are not worth remembering. Thus Pūraṇa—foolish, undiscerning, unskilled—without relying on causes makes this statement: ‘without cause, without condition, beings are defiled; without cause, without condition, beings are purified.’ Why? There is a cause, there is a condition, for beings being defiled; there is a cause, there is a condition, for beings being purified. Mahānāma! By what cause, by what condition, are beings defiled? By what cause, by what condition, are beings purified? Mahānāma! If form were wholly suffering—not pleasure, not accompanied by pleasure, not nourished by pleasure, apart from pleasure—beings should not on that account give rise to delight and attachment. Mahānāma! Because form is not wholly suffering—it is pleasure, accompanied by pleasure, nourished by pleasure, not apart from pleasure—beings are attached to form; because of attachment they are bound, and because they are bound there is suffering and distress. Mahānāma! If feeling, perception, formations, and consciousness were wholly suffering—not pleasure, not accompanied by pleasure, not nourished by pleasure, apart from pleasure—beings should not on that account give rise to delight and attachment. Mahānāma! Because consciousness is not wholly suffering—it is pleasure, accompanied by pleasure, nourished by pleasure, not apart from pleasure—beings are attached to consciousness; because of attachment they are bound, and because they are bound, suffering and distress arise. Mahānāma! This is called: there is a cause, there is a condition, for beings being defiled. Mahānāma! By what cause, by what condition, are beings purified? Mahānāma! If form were wholly pleasure—not suffering, not accompanied by suffering, not nourished by grief and suffering, apart from suffering—beings should not on account of form give rise to weariness. Mahānāma! Because form is not wholly pleasure—it is suffering, accompanied by suffering, nourished by grief and suffering, not apart from suffering—beings grow weary of form; because of weariness they do not delight, and because they do not delight they are liberated. Mahānāma! If feeling, perception, formations, and consciousness were wholly pleasure—not suffering, not accompanied by suffering, not nourished by grief and suffering, apart from suffering—beings should not on account of consciousness give rise to weariness. Mahānāma! Because feeling, perception, formations, and consciousness are not wholly pleasure—they are suffering, accompanied by suffering, nourished by grief and suffering, not apart from suffering—beings grow weary of consciousness; because of weariness they do not delight, and because they do not delight they are liberated. Mahānāma! This is called—there is a cause, there is a condition, for beings being purified.” At that time Mahānāma, having heard what the Buddha said, rejoiced and rejoiced in accord, paid homage to the Buddha, and withdrew.
〔Summary verse · Discourses 72–81〕（0021a23）The ten discourses above are gathered by name by the compilers in a single verse: “knowing dharmas”—teaching what is to be known, knowledge, and the knower (Discourse 72); “and the heavy burden”—teaching the heavy burden, taking up the burden, laying down the burden, and the bearer of the burden (Discourse 73); “going to”—what this line of the verse refers to cannot be determined; perhaps it refers to the two discourses not gathered by any other line of the verse (Discourses 74–75); “contemplation”—teaching that one should contemplate form (Discourse 76); “desire and craving”—teaching that desire and craving for form should be abandoned (Discourse 77); “arising”—by position this falls on Discourse 78; the text of the discourse reads that form arises, abides, and emerges (Discourse 78); “and the abbreviated teaching”—teaching that even past and future form are impermanent, with the three discourses on suffering, emptiness, and not self abbreviated at the end of the discourse (Discourse 79); “the Dharma seal”—teaching the seal of the noble Dharma and the purity of seeing (Discourse 80); “Pūraṇa”—the Licchavi Mahānāma first goes to Pūraṇa Kāśyapa, and afterward to the World-Honored One (Discourse 81).
〔82 · Where does the learned noble disciple〕（0021a25）Thus have I heard. At one time the Buddha was staying at the caitya, in the Bamboo Grove Monastery. At that time the World-Honored One said to the bhikṣus: “Where does the learned noble disciple see impermanence and suffering?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he explain it for us! Having heard it, the bhikṣus will practice as it is taught.” The Buddha said to the bhikṣus: “Listen closely and reflect well; I will explain it for you. The learned noble disciple sees impermanence and suffering in form, and sees impermanence and suffering in feeling, perception, formations, and consciousness. Bhikṣus! Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” “Bhikṣus! Is what is impermanent suffering?” The bhikṣus said to the Buddha: “It is suffering, World-Honored One!” “Bhikṣus! If it is impermanent, is suffering, and is subject to change, would the learned noble disciple in this see a self, other than self, or within one another?” The bhikṣus said to the Buddha: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣus, all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple contemplates thus and grows weary of form, grows weary of feeling, perception, formations, and consciousness; because of weariness he does not delight, because he does not delight he is liberated, and because he is liberated: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” At that time the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔83 · Where does the learned noble disciple〕（0021b14）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the World-Honored One said to the bhikṣus: “Where does the learned noble disciple see not self, not other than self, and not within one another, contemplating rightly and evenly in this way, knowing and seeing as it really is?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he explain it for us! Having heard it, the bhikṣus will practice as it is taught.” The Buddha said to the bhikṣus: “Listen closely and reflect well; I will explain it for you. The learned noble disciple sees in form not self, not other than self, and not within one another; this is called right contemplation as it really is. So it is likewise with feeling, perception, formations, and consciousness.” The Buddha said to the bhikṣus: “Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” Again he said to the bhikṣus: “If it is impermanent, is it suffering?” The bhikṣus said to the Buddha: “It is suffering, World-Honored One!” “Bhikṣus! If it is impermanent, is suffering, and is subject to change, would the learned noble disciple in this see a self, other than self, or within one another?” The bhikṣus said to the Buddha: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣus, all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another; this is called right contemplation as it really is. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple, contemplating thus, is liberated from form, liberated from feeling, perception, formations, and consciousness. I say that he is liberated from birth, old age, sickness, death, grief, lamentation, distress, and pain—from this whole great mass of suffering.” When the Buddha spoke this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔84 · Form is impermanent〕（0021c05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is impermanent; what is impermanent is suffering; what is suffering is not self; what is not self—all of it is not self, not other than self, and not within one another; knowing this as it really is is called right contemplation. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple contemplates these five aggregates of clinging as not self and not mine; contemplating thus, he clings to nothing in all the world; because he clings to nothing, he is attached to nothing; because he is attached to nothing, he realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔85 · Where does one not see a self〕（0021c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Bhikṣus! Where does one not see a self, other than self, or within one another?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he explain it for us! Having heard it, the bhikṣus will practice as it is taught.” The Buddha said to the bhikṣus: “Listen closely and reflect well; I will explain it for you. In form, does one not see a self, other than self, or within one another? So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” The Buddha said: “Bhikṣus! If it is impermanent, is it suffering?” The bhikṣus said to the Buddha: “It is suffering, World-Honored One!” “Bhikṣus! If it is impermanent, is suffering, and is subject to change, would the learned noble disciple in this see a self, other than self, or within one another?” The bhikṣus said to the Buddha: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣus, all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! The learned noble disciple contemplates the five aggregates of clinging as not self and not mine. One who contemplates thus clings to nothing in all the world; one who clings to nothing is attached to nothing; because he is attached to nothing, he realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔86 · If impermanent form were permanent〕（0022a06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If impermanent form were permanent, that form should not have sickness and suffering, nor should one seek anything of form, wishing it to be thus or not to be thus. Because form is impermanent, sickness and suffering arise in form, and there is also not wanting it to be thus and not letting it be thus. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! What do you think? Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” “Bhikṣus! Is what is impermanent suffering?” The bhikṣus said to the Buddha: “It is suffering, World-Honored One!” “Bhikṣus! If it is impermanent, is suffering, and is subject to change, would the learned noble disciple in this see it as self, as other than self, or as within one another?” The bhikṣus said to the Buddha: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣus, all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self and not mine; know this as it really is. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple contemplates form rightly; having contemplated rightly, he gives rise toward form to weariness, freedom from desire, not delighting, and liberation; toward feeling, perception, formations, and consciousness he gives rise to weariness, freedom from desire, not delighting, and liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔87 · Form is suffering〕（0022a25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is suffering. If form were not suffering, sickness and suffering should not arise in form, nor would one wish to make it thus, nor make it not thus. Precisely because form is suffering—because form is suffering—sickness arises in form, and one is able, toward form, to wish it thus or not thus. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” “Bhikṣus! Is what is impermanent suffering?” The bhikṣus said to the Buddha: “It is suffering, World-Honored One!” “Bhikṣus! If it is impermanent, is suffering, and is subject to change, would the learned noble disciple in this see a self, other than self, or within one another?” The bhikṣus said to the Buddha: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣus, all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another; contemplate it as it really is. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple is liberated from form, liberated from feeling, perception, formations, and consciousness; I say that he is liberated from birth, old age, sickness, death, grief, lamentation, distress, and pain—from this whole great mass of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
卷第五Fascicle 5
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第五，承卷第一至卷第三，仍屬五取蘊相應，自經一百零三至經一百一十，凡八經；八經之後有結集者所立之攝頌一首。八經多為往返問答之長經，經內依問答回合分段。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0029c03）經名是「雜阿含經」，這是「卷第五」。譯者署名「宋天竺三藏求那跋陀羅譯」——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷收經八部，自經一百零三至經一百一十，卷末仍以「雜阿含經卷第五」作結。
〔103·時，有差摩比丘〕（0029c06）我是這樣聽說的：有一個時候，有眾多上座比丘住在拘舍彌國的瞿師羅園。那時，有一位差摩比丘住在拘舍彌國的跋陀梨園，身患重病。那時，有一位陀娑比丘作為看護病人的人。那時，陀娑比丘來到諸上座比丘那裡，禮拜諸上座比丘的雙足，在一旁站住。諸上座比丘告訴陀娑比丘說：『你前往差摩比丘那裡，對他說：諸上座問候你，身體稍微好轉、安穩些了嗎？苦痛沒有加劇吧？』那時，陀娑比丘接受諸上座比丘的教示，來到差摩比丘那裡，對差摩比丘說：『諸上座比丘問候你，苦痛漸漸好轉了嗎？眾苦沒有加重吧？』差摩比丘對陀娑比丘說：『我的病沒有好轉，身體不得安穩，種種苦痛越來越重，無可救治。譬如一個力氣強大的男子，抓住一個瘦弱的人，用繩子纏住他的頭，兩手用力絞緊，極其痛苦，我現在的苦痛還超過他。譬如屠宰牛隻，用鋒利的刀活生生割開牛腹，取出內臟，那頭牛的腹痛怎麼能忍受！我現在的腹痛比那頭牛更厲害。又如兩個力士捉住一個瘦弱的男子，把他懸掛在火上，燒他的雙腳，我現在雙腳的灼熱更超過他。』
那時，陀娑比丘回到諸上座那裡，把差摩比丘所說的病況，詳細稟告諸上座。那時，諸上座又派陀娑比丘到差摩比丘那裡，對差摩比丘說：『世尊所說，有五受陰。是哪五種呢？就是色受陰，受、想、行、識受陰。你差摩能稍微觀察這五受陰不是我、不是我所嗎？』那時，陀娑比丘接受諸上座比丘的教示之後，前往對差摩比丘說：『諸上座告訴你：世尊說五受陰，你能稍微觀察它們不是我、不是我所嗎？』差摩比丘對陀娑說：『我對那五受陰能觀察為不是我、不是我所。』陀娑比丘回去稟告諸上座：『差摩比丘說：我對五受陰能觀察為不是我、不是我所。』
諸上座比丘又派陀娑比丘對差摩比丘說：『你能對五受陰觀察為不是我、不是我所，像漏盡的阿羅漢那樣嗎？』那時，陀娑比丘接受諸上座比丘的教示，前往差摩比丘那裡，對差摩說：『比丘能這樣觀察五受陰的話，就像漏盡的阿羅漢嗎？』差摩比丘對陀娑比丘說：『我觀察五受陰不是我、不是我所，但並不是漏盡的阿羅漢。』那時，陀娑比丘回到諸上座那裡，稟告諸上座：『差摩比丘說：我觀察五受陰不是我、不是我所，但並不是漏盡的阿羅漢。』那時，諸上座對陀娑比丘說：『你再回去告訴差摩比丘：你說——我觀察五受陰不是我、不是我所，而不是漏盡的阿羅漢——這前後相互違背。』陀娑比丘接受諸上座比丘的教示，前往對差摩比丘說：『你說——我觀察五受陰不是我、不是我所，而不是漏盡的阿羅漢——這前後相互違背。』差摩比丘對陀娑比丘說：『我對五受陰觀察為不是我、不是我所，卻不是阿羅漢，是因為我對於我慢、我欲、我使，還沒有斷除、還沒有了知、還沒有遠離、還沒有吐盡。』陀娑比丘回到諸上座那裡，稟告諸上座：『差摩比丘說：我對五受陰觀察為不是我、不是我所，卻不是漏盡的阿羅漢，是因為對於五受陰的我慢、我欲、我使，還沒有斷除、還沒有了知、還沒有遠離、還沒有吐盡。』
諸上座又派陀娑比丘對差摩比丘說：『你說有我，是在什麼地方有我？是色是我？還是我異於色？是受、想、行、識是我？還是我異於識呢？』差摩比丘對陀娑比丘說：『我不說色是我、我異於色；也不說受、想、行、識是我、我異於識。然而對於五受陰的我慢、我欲、我使，還沒有斷除、還沒有了知、還沒有遠離、還沒有吐盡。』差摩比丘又對陀娑比丘說：『何必勞煩你這樣奔走往返？你拿杖來，我自己扶著杖，到那些上座那裡去。請把杖給我。』差摩比丘就自己扶著杖，前往諸上座那裡。
那時，諸上座遠遠看見差摩比丘扶著杖走來，親自為他鋪設座位，安放腳凳，親自前往迎接，為他拿著衣鉢，請他就座，彼此慰問。慰問之後，對差摩比丘說：『你說我慢，是在什麼上見到我？色是我嗎？我異於色嗎？受、想、行、識是我嗎？我異於識嗎？』差摩比丘回答說：『不是色是我，也不是我異於色；不是受、想、行、識是我，也不是我異於識。然而對於五受陰的我慢、我欲、我使，還沒有斷除、還沒有了知、還沒有遠離、還沒有吐盡。譬如優鉢羅、鉢曇摩、拘牟頭、分陀利的花香，是就是根的香嗎？是香異於根嗎？是莖、葉、鬚、精麤的香嗎？是香異於精麤嗎？能這樣說嗎？』諸上座回答說：『不是的，差摩比丘！不是優鉢羅、鉢曇摩、拘牟頭、分陀利的根就是香，也不是香異於根；也不是莖、葉、鬚、精麤是香，也不是香異於精麤。』差摩比丘又問：『那麼那是什麼香呢？』上座回答說：『是花的香。』
差摩比丘又說：『我也是這樣。不是色就是我，我也不離於色；不是受、想、行、識就是我，我也不離於識。然而我對五受陰見為不是我、不是我所，卻對於我慢、我欲、我使，還沒有斷除、還沒有了知、還沒有遠離、還沒有吐盡。諸位上座請聽我說個譬喻，凡是有智慧的人，都因譬喻類比而得以理解。譬如乳母的衣服，交給洗衣的人，用種種灰湯洗去塵垢，仍然留有餘下的氣味，必須用種種雜香熏過，才能令它消除。像這樣，多聞的聖弟子雖然對五受陰正觀為不是我、不是我所，然而對於五受陰的我慢、我欲、我使，還沒有斷除、還沒有了知、還沒有遠離、還沒有吐盡；然後對五受陰進一步思惟，觀察生起與滅去：這是色、這是色的集起、這是色的滅去；這是受、想、行、識，這是識的集起、這是識的滅去。對五受陰這樣觀察生滅之後，我慢、我欲、我使，一切都完全除盡，這名為真實的正觀。』
差摩比丘說這法的時候，那些上座遠離塵垢，得到法眼淨。差摩比丘不起諸漏，心得解脫，因為法喜利益的緣故，身上的病完全消除。那時，諸上座比丘對差摩比丘說：『我們聽了仁者最初所說的，已經理解、已經歡喜，何況再聽一遍！我們之所以發問，是想引發仁者微妙的辯才，不是為了擾亂你；你堪能廣說如來、應、等正覺的法。』那時，諸上座聽了差摩比丘所說的，歡喜地奉行。
〔104·有比丘名焰摩〕（0030c12）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘名叫焰摩迦，生起惡邪見，這樣說：『依我理解佛所說的法，漏盡的阿羅漢身壞命終之後，就什麼也沒有了。』那時，有眾多比丘聽到他這樣說，前往他那裡，對焰摩迦比丘說：『你真的這樣說——依我理解佛所說的法，漏盡的阿羅漢身壞命終之後就什麼也沒有了——是嗎？』他回答說：『確實如此，諸位尊者！』那時，諸比丘對焰摩迦說：『不要誹謗世尊！誹謗世尊是不善的，世尊不這樣說；你應當完全捨棄這個惡邪見。』諸比丘說這話的時候，焰摩迦比丘仍然執著惡邪見，這樣說：『諸位尊者！唯有這是真實的，其餘的都是虛妄。』就這樣說了三次。
那時，諸比丘無法調伏焰摩迦比丘，就捨他而去，前往尊者舍利弗那裡，對尊者舍利弗說：『尊者！請知道，那位焰摩迦比丘生起這樣的惡邪見，說：我理解佛所說的法，漏盡的阿羅漢身壞命終之後就什麼也沒有了。我們聽到他所說的之後，特地前去問焰摩迦比丘：你真的這樣知、這樣見嗎？他回答我們說：諸位尊者！確實如此，其餘的都是愚癡之說。我們就對他說：你不要誹謗世尊！世尊不說這樣的話，你應當捨棄這個惡邪見。再三勸諫他，他仍然不捨棄惡邪見。所以我們現在來到尊者這裡，唯願尊者使焰摩迦比丘止息惡邪見，是為了憐愍他的緣故！』舍利弗說：『好的，我會使他止息惡邪見。』那時，眾多比丘聽了舍利弗的話，歡喜隨喜，回到原來的地方。
那時，尊者舍利弗早晨穿好衣服、拿著鉢，進入舍衛城乞食。用過飯後，出城，回到精舍收好衣鉢，前往焰摩迦比丘那裡。那時，焰摩迦比丘遠遠看見尊者舍利弗前來，就為他鋪設座位、準備洗足，安放腳凳前去迎接，為他拿著衣鉢，請他就座。尊者舍利弗就座、洗足之後，對焰摩迦比丘說：『你真的說過這樣的話——我理解世尊所說的法，漏盡的阿羅漢身壞命終之後就什麼也沒有——是嗎？』焰摩迦比丘對舍利弗說：『確實如此，尊者舍利弗！』
舍利弗說：『我現在問你，你隨自己的意思回答我。焰摩迦！你認為怎樣？色是常的呢？還是非常的呢？』回答說：『尊者舍利弗！是無常的。』又問：『如果是無常的，是苦嗎？』回答說：『是苦。』又問：『如果是無常、是苦，是變易之法，多聞的聖弟子難道會在其中見到是我、異於我、相互在對方之中嗎？』回答說：『不會，尊者舍利弗！』『受、想、行、識也是這樣。』又問：『焰摩迦！你認為怎樣？色是如來嗎？』回答說：『不是，尊者舍利弗！』『受、想、行、識是如來嗎？』回答說：『不是，尊者舍利弗！』又問：『焰摩迦！你認為怎樣？離開色另有如來嗎？離開受、想、行、識另有如來嗎？』回答說：『沒有，尊者舍利弗！』又問：『色中有如來嗎？受、想、行、識中有如來嗎？』回答說：『沒有，尊者舍利弗！』又問：『如來中有色嗎？如來中有受、想、行、識嗎？』回答說：『沒有，尊者舍利弗！』又問：『不是色、受、想、行、識而有如來嗎？』回答說：『沒有，尊者舍利弗！』『就是這樣，焰摩迦！如來見法真實、如實而住，無所得、無所施設；你怎麼說——我理解世尊所說，漏盡的阿羅漢身壞命終之後就什麼也沒有——這是合乎時宜的說法嗎？』回答說：『不是，尊者舍利弗！』
又問：『焰摩迦！你先前說——我理解世尊所說，漏盡的阿羅漢身壞命終之後就什麼也沒有——為什麼現在又說不是呢？』焰摩迦比丘說：『尊者舍利弗！我先前因為不理解、因為無明，才作了這樣的惡邪見之說；聽了尊者舍利弗所說之後，不理解與無明，一切都斷除了。』又問：『焰摩迦！如果再有人問：比丘！像你先前惡邪見所說的，現在憑著什麼知見而一切都得以遠離？你應當怎樣回答？』焰摩迦回答說：『尊者舍利弗！如果有人來問，我會這樣回答：漏盡阿羅漢的色是無常的，無常的是苦，苦的則寂靜、清涼、永沒；受、想、行、識也是這樣。有人來問，我就這樣回答。』舍利弗說：『好啊！好啊！焰摩迦比丘！你應當這樣回答。為什麼呢？漏盡阿羅漢的色是無常的，無常的是苦，如果是無常、是苦，就是生滅之法。受、想、行、識也是這樣。』尊者舍利弗說這法的時候，焰摩迦比丘遠離塵垢，得到法眼淨。
尊者舍利弗對焰摩迦比丘說：『現在要說個譬喻，有智慧的人憑著譬喻而得以理解。譬如一位長者或長者之子，非常富有、財物眾多，廣泛招求僕從，好好守護財物。那時，有一個怨家惡人，假裝前來親近依附，作他的僕從，時常窺伺下手的機會；晚睡早起，侍候在左右，恭敬謹慎地做事，言辭謙遜，使主人心意歡悅，把他當作親密的朋友、當作兒子看待，極其信任而不懷疑，不加自我防護；然後那人手執利刀，斷了他的性命。焰摩迦比丘！你的意思如何？那個惡怨家作長者的親友，不正是從一開始就設下方便，懷著害心時常窺伺機會，直到最後嗎？而那位長者不能覺察知道，以至於今天受害。』回答說：『確實如此，尊者！』舍利弗對焰摩迦比丘說：『你的意思如何？那位長者如果本來就知道那人是假裝親近而想加害，好好地自我防護，就不會受害了吧？』回答說：『是的，尊者舍利弗！』『同樣地，焰摩迦比丘！愚癡無聞的凡夫對五受陰作常想、安隱想、不病想、我想、我所想，對這五受陰保持、護惜，最終被這五受陰的怨家所害；就像那位長者被假裝親近的怨家所害而不覺知。焰摩迦！多聞的聖弟子對這五受陰，觀察為如病、如癰、如刺、如殺，是無常、苦、空、非我、非我所；對這五受陰不執著、不攝受，因為不攝受所以不執著，因為不執著所以自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』尊者舍利弗說這法的時候，焰摩迦比丘不起諸漏，心得解脫。尊者舍利弗為焰摩迦比丘說法，開示、教導、照明、使之歡喜之後，從座位起身離去。
〔105·有外道出家名〕（0031c15）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，有一位外道出家人名叫仙尼，來到佛那裡，恭敬問候，在一旁坐下，對佛說：『世尊！前些日子，有沙門、有婆羅門、有遮羅迦、有出家人，聚集在希有講堂。在那裡有這樣的議論稱說：富蘭那迦葉作為大眾之主，有五百弟子前後圍繞；其中有極聰慧的、有根性遲鈍的，到他們命終時，他全都不記說他們往生到何處。又有末迦梨瞿舍利子作為大眾之主，有五百弟子前後圍繞；他的那些弟子有聰慧的、有根性遲鈍的，到他們命終時，他全都不記說往生之處。像這樣，先闍那毘羅胝子、阿耆多翅舍欽婆羅、迦羅拘陀迦栴延、尼揵陀若提子等，各自有五百弟子前後圍繞，也和前面所說的一樣。那時，沙門瞿曇也在那場議論之中被說到：沙門瞿曇作為大眾之主，他的弟子中有命終的，他就記說：某人生在那裡、某人生在這裡。我先前就生起疑惑：沙門瞿曇怎麼能得到這樣的法呢？』
佛告訴仙尼：『你不要生疑。因為有迷惑，所以他就生疑。仙尼！應當知道有三種師。是哪三種呢？有一種師，見現在世真實是我，如他所知而說，卻不能知道命終之後的事，這名為第一種師出現於世間。再者，仙尼！有一種師，見現在世真實是我，命終之後也見是我，如他所知而說。再者，仙尼！有一種師，不見現在世真實是我，也不見命終之後真實是我。仙尼！那第一種師見現在世真實是我，如他所知而說，名為斷見。那第二種師見今世、後世真實是我，如他所知而說，就是常見。那第三種師不見現在世真實是我，命終之後也不見有我，這就是如來、應、等正覺所說：現法中愛斷、離欲、滅盡、涅槃。』
仙尼對佛說：『世尊！我聽了世尊所說的，反而更增加疑惑。』佛告訴仙尼：『正應當增加疑惑。為什麼呢？這是甚深之處，難以見到、難以知曉，必須以甚深的觀照，微妙而通達到底，是聰慧的人所能了解的；一般的眾生之類，還不能辨別了知。為什麼呢？因為眾生長久以來有不同的見解、不同的忍可、不同的追求、不同的欲樂的緣故。』仙尼對佛說：『世尊！我在世尊這裡，心得到清淨的信仰，唯願世尊為我說法，使我就在這個座位上，慧眼得以清淨。』佛告訴仙尼：『現在就為你隨你所樂而說。』
佛告訴仙尼：『色是常的呢？還是無常的呢？』回答說：『無常。』世尊又問：『仙尼！如果是無常的，是苦嗎？』回答說：『是苦。』世尊又問仙尼：『如果是無常、是苦，是變易之法，多聞的聖弟子難道會在其中見到是我、異於我、相互在對方之中嗎？』回答說：『不會，世尊！』『受、想、行、識也是這樣。』又問：『仙尼！你認為怎樣？色是如來嗎？』回答說：『不是，世尊！』『受、想、行、識是如來嗎？』回答說：『不是，世尊！』又問：『仙尼！離開色另有如來嗎？離開受、想、行、識另有如來嗎？』回答說：『沒有，世尊！』又問：『仙尼！色中有如來嗎？受、想、行、識中有如來嗎？』回答說：『沒有，世尊！』又問：『仙尼！如來中有色嗎？如來中有受、想、行、識嗎？』回答說：『沒有，世尊！』又問：『仙尼！不是色，不是受、想、行、識而有如來嗎？』回答說：『沒有，世尊！』
佛告訴仙尼：『我的諸弟子聽了我所說的，沒有完全理解義理，而生起慢，於慢未能得無間等；因為不是無間等的緣故，慢就不斷；因為慢不斷，捨棄這一身的陰之後，又與陰相續而生。所以，仙尼！我就記說這些弟子身壞命終之後，生在彼彼處所。為什麼呢？因為他們還有殘餘的慢的緣故。仙尼！我的諸弟子對於我所說的，能夠理解義理的，他們對於諸慢得無間等；因為得無間等，諸慢就斷除；因為諸慢斷除，身壞命終之後，不再相續。仙尼！這樣的弟子，我不說他們捨棄這一身的陰之後，生在彼彼處所。為什麼呢？因為沒有因緣可以記說的緣故。如果要我記說，就會這樣記說：他斷除了一切愛欲，永遠離開有結，以正意得解脫，究竟苦的邊際。我從過去以來，以至現在，常說慢的根本、慢的集起、慢的生、慢的起；如果對於慢作無間等的觀察，眾苦就不再生起。』
佛說這法的時候，仙尼出家人遠離塵垢，得到法眼淨。那時，仙尼出家人見法、得法，斷除種種疑惑，不依由他人而知，不依由他人而度，在正法之中，心得無畏。他從座位起身，合掌對佛說：『世尊！我能在正法中出家，修習梵行嗎？』佛告訴仙尼：『你在正法中可以出家、受具足戒、得比丘的身分。』那時，仙尼出家之後，獨自在一處寂靜之所，修習不放逸而住，這樣思惟：族姓子之所以剃除鬚髮，以正信離家，出家學道，修行梵行，是為了見法而自己知道、得以證得：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。他得了阿羅漢。聽了佛所說的，歡喜地奉行。
〔106·有比丘名阿㝹〕（0032c02）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，有一位比丘名叫阿㝹羅度，住在耆闍崛山。那時，有眾多外道出家人前往阿㝹羅度那裡，彼此問候。彼此問候之後，在一旁站住，對阿㝹羅度說：『我們想有所請問，可有空閒為我們解釋嗎？』阿㝹羅度對諸外道說：『隨你們想問什麼，我所知道的就會回答。』諸外道於是問：『尊者，你認為怎樣？如來死後是有嗎？』阿㝹羅度說：『如世尊所說，這是無記。』又問：『如來死後是無嗎？』阿㝹羅度說：『如世尊所說，這也是無記。』又問：『如來死後是亦有亦無嗎？是非有非無嗎？』阿㝹羅度說：『如世尊所說，這也是無記。』他們又問阿㝹羅度說：『尊者，這是怎麼回事？問如來死後是有嗎，說是無記；問死後是無嗎，說是無記；問死後是亦有亦無嗎、是非有非無嗎，說是無記。尊者，這是怎麼回事？沙門瞿曇是不知、不見嗎？』阿㝹羅度說：『世尊不是不知、不是不見。』那時，諸外道對阿㝹羅度所說的，心中不歡喜，呵罵之後，從座位起身離去。
那時，阿㝹羅度知道諸外道離去之後，前往佛那裡，以頭頂禮佛足，在一旁站住，把諸外道所問的，向佛詳細述說，對佛說：『世尊！他們這樣問，我這樣答，這是隨順諸法而說嗎？會不會誹謗了世尊？是順於法呢？還是違背法呢？會不會讓別人前來詰難，落入被呵責之處呢？』佛告訴阿㝹羅度說：『我現在問你，你隨所問而答。阿㝹羅度！色是常的呢？還是無常的呢？』回答說：『無常。』『受、想、行、識，是常的還是無常的呢？』回答說：『無常，世尊！』如焰摩迦契經中所廣說的，乃至：『識是如來嗎？』回答說：『不是。』佛告訴阿㝹羅度：『這樣說的人，隨順諸說，不誹謗如來，不是越次之說，如同如來所說，是諸次法之說，沒有人能前來詰難呵責。為什麼呢？我對於色如實了知，對色的集起、色的滅去、色滅之道跡如實了知。阿㝹羅度！如果捨開如來所作的，而作無知無見之說，這就不是正等之說。』佛說完這部經，阿㝹羅度聽了佛所說的，歡喜地奉行。
〔107·有那拘羅長者〕（0033a06）我是這樣聽說的：有一個時候，佛住在婆祇國設首婆羅山的鹿野深林之中。那時，有一位那拘羅長者，一百二十歲，年紀老邁、諸根衰熟，瘦弱而苦於疾病，卻想要覲見世尊以及先前所尊重的知識比丘。他來到佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！我年紀衰老，瘦弱而苦於疾病，靠自己的力量勉勵而來，覲見世尊以及先前所尊重的知識比丘。唯願世尊為我說法，使我長久安樂！』那時，世尊告訴那拘羅長者：『好啊！長者！你確實年老根熟，瘦弱苦患，卻能靠自己的力量來覲見如來以及其餘所尊重的知識比丘。長者應當知道，在苦患的身中，應當常常修學不苦患的心。』那時，世尊為那拘羅長者開示、教導、照明、使之歡喜之後，默然而住。那拘羅長者聽了佛所說的，歡喜隨喜，禮佛而去。
那時，尊者舍利弗在離世尊不遠處，坐在一棵樹下。那拘羅長者前往尊者舍利弗那裡，頂禮雙足，退坐一旁。那時，尊者舍利弗問長者說：『你現在諸根和悅，容貌氣色鮮明，是在世尊那裡聽到了深法嗎？』那拘羅長者對舍利弗說：『今天世尊為我說法，開示、教導、照明、使我歡喜，以甘露法灌注我的身心，所以我現在諸根和悅，容貌鮮明。』尊者舍利弗問長者說：『世尊為你說了什麼法，開示、教導、照明、使你歡喜，以甘露潤澤你？』那拘羅長者對舍利弗說：『我剛才前往世尊那裡，對世尊說：我年紀衰老，瘦弱苦患，靠自己的力量而來，覲見世尊以及所尊重的知識比丘。佛告訴我說：好啊！長者！你確實衰老，瘦弱苦患，卻能靠自己的力量來到我這裡，並且來見先前所尊重的比丘；你現在在這苦患的身中，應當常常修學不苦患的心。世尊為我說了這樣的法，開示、教導、照明、使我歡喜，以甘露潤澤我。』
尊者舍利弗問長者說：『你剛才為什麼不再請問世尊：什麼是苦患身、苦患心？什麼是苦患身、不苦患心？』長者回答說：『我正是為了這個義理，才來到尊者這裡，唯願為我略說法要。』尊者舍利弗對長者說：『好啊！長者！你現在仔細聽！我將為你解說。愚癡無聞的凡夫對於色的集起、色的滅去、色的過患、色的滋味、色的出離不如實了知；因為不如實了知，所以愛樂於色，說色是我、是我所，而執取攝受。那色如果壞滅、如果變異，心識就隨之流轉，惱苦生起；惱苦生起之後，就恐怖、障閡、顧念、憂苦、結戀。對於受、想、行、識也是這樣。這名為身心都苦患。什麼是身苦患、心不苦患？多聞的聖弟子對於色的集起、色的滅去、色的滋味、色的過患、色的出離如實了知；如實了知之後，不生起愛樂與見色是我、是我所；那色如果變化、如果變異，心不隨之流轉而生惱苦；心不隨之流轉而生惱苦之後，就得以不恐怖、不障礙、不顧念、不結戀。受、想、行、識也是這樣。這名為身苦患、心不苦患。』
尊者舍利弗說這法的時候，那拘羅長者得到法眼淨。那時，那拘羅長者見法、得法、知法、入法，度脫種種狐疑，不依由他人，在正法之中，心得無畏。他從座位起身，整理衣服，恭敬合掌，對尊者舍利弗說：『我已經超越、已經度脫，我現在歸依佛、法、僧寶，作優婆塞，請為我證知：我從今盡此一生歸依三寶。』那時，那拘羅長者聽了尊者舍利弗所說的，歡喜隨喜，作禮而去。
〔108·有西方眾多〕（0033b28）我是這樣聽說的：有一個時候，佛住在釋氏的天現聚落。那時，有西方的眾多比丘想要回到西方安居，來到世尊那裡，以頭頂禮佛足，退坐一旁。那時，世尊為他們說法，開示、教導、照明、使之歡喜。種種開示、教導、照明、使之歡喜之後，那時西方的眾多比丘從座位起身，合掌對佛說：『世尊！我們西方的眾多比丘想要回到西方安居，現在請求辭別。』佛告訴西方諸比丘：『你們向舍利弗辭別了沒有？』回答說：『還沒有辭別。』佛告訴西方諸比丘：『舍利弗純一地修習梵行，你們應當去向他辭別，他能以義理饒益你們，使你們長久安樂。』那時，西方諸比丘辭退，準備離去。
那時，尊者舍利弗在離佛不遠處，坐在一棵堅固樹下。西方諸比丘前往尊者舍利弗那裡，頂禮雙足，退坐一旁，對尊者舍利弗說：『我們想要回到西方安居，所以前來辭別。』舍利弗說：『你們向世尊辭別了沒有？』回答說：『已經辭別了。』舍利弗說：『你們回到西方，處處是不同的國土，種種不同的大眾，一定會向你們提問。你們現在在世尊那裡，聽聞了善說之法，應當好好領受、好好受持、好好觀察、好好深入，足以為他們具足宣說，而不毀損佛嗎？不讓那些大眾以難問、詰責使你們落入負處嗎？』那些比丘對舍利弗說：『我們正是為了聽法，才來到尊者這裡，唯願尊者詳細為我們解說，是為了哀愍的緣故！』
尊者舍利弗告訴諸比丘：『閻浮提的人聰明利根，無論是剎利、是婆羅門、是長者、是沙門，一定會問你們：你們那位大師怎樣說法？以什麼教導你們？你們應當回答說：大師只說調伏欲貪，以此教導我們。他們會再問你們：在什麼法中調伏欲貪？你們應當再回答說：大師只說在那色陰上調伏欲貪，在受、想、行、識陰上調伏欲貪，我們的大師這樣說法。他們會再問：欲貪有什麼過患，所以大師說要在色上調伏欲貪，在受、想、行、識上調伏欲貪？你們應當再回答說：如果對色，欲不斷、貪不斷、愛不斷、念不斷、渴不斷，那色如果變化、如果變異，就生起憂、悲、惱、苦；受、想、行、識也是這樣。見到欲貪有這樣的過患，所以在色上調伏欲貪，在受、想、行、識上調伏欲貪。他們會再問：見到斷除欲貪有什麼福利，所以大師說要在色上調伏欲貪，在受、想、行、識上調伏欲貪？你們應當再回答說：如果對色斷欲、斷貪、斷念、斷愛、斷渴，那色如果變化、如果變異，就不生起憂、悲、惱、苦；受、想、行、識也是這樣。諸位尊者！如果因為領受種種不善法的因緣，現在就得現法樂住，不苦、不礙、不惱、不熱，身壞命終之後生於善處，那麼世尊終究不會說：應當斷除種種不善法；也不會教人在佛法中修習種種梵行，得以窮盡苦的邊際。正因為領受種種不善法的因緣，現在就現法苦住，障礙熱惱，身壞命終之後墮入惡道之中，所以世尊說：應當斷除不善法，在佛法中修習種種梵行，平等地窮盡苦，究竟苦的邊際。如果因為受持種種善法的因緣，現法苦住，障礙熱惱，身壞命終之後墮入惡道之中，那麼世尊終究不會說受持善法，在佛法中修習種種梵行，平等地窮盡苦，究竟苦的邊際。正因為受持善法，現法樂住，不苦、不礙、不惱、不熱，身壞命終之後生於善處，所以世尊讚歎、教人受持種種善法，在佛法中修習種種梵行，平等地窮盡苦，究竟苦的邊際。』尊者舍利弗說這法的時候，西方諸比丘不起諸漏，心得解脫。尊者舍利弗說這法的時候，諸比丘歡喜隨喜，作禮而去。
〔109·世尊告諸比丘〕（0034a24）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如一個池水，縱橫五十由旬，深度也是如此，池水盈滿。又有一個男子，用毛、用草，或者用指爪，去沾取那池水的水滴。諸比丘！你們的意思如何？那男子所沾取的水滴多，還是池水多？』比丘對佛說：『那男子用毛、用草，或者用指爪所沾取的水很少，少得不值一提；池水極多，百千萬倍，無法相比。』『就是這樣，諸比丘！見諦的人所斷除的眾苦，就像那池水一樣，在未來世永遠不再生起。』那時，世尊說完這法之後，入室坐禪。
那時，尊者舍利弗在大眾中坐著，世尊入室離去之後，告訴諸比丘：『真是從未聽聞！世尊今天善說池水的譬喻。為什麼呢？聖弟子具足見諦，得到無間等果，凡是世俗的邪見——以身見為根本、身見的集起、身見的生、身見的起；就是憂慼而隱覆、慶吉而保惜，說我、說眾生、說奇特而矜舉——像這樣的種種邪見，全都除滅，斷除其根本，如同折斷多羅樹，在未來世不再生起。諸比丘！什麼是見諦的聖弟子所斷除的上述種種邪見，在未來世永不再起？愚癡無聞的凡夫見色是我、異於我、我在色中、色在我中；見受、想、行、識是我、異於我、我在識中、識在我中。什麼是見色是我？得到地一切入處的正受，觀察之後，這樣想：地就是我，我就是地，我與地唯一無二，不異不別。像這樣，在水、火、風、青、黃、赤、白一切入處的正受中，觀察之後，這樣想：行就是我，我就是行，唯一無二，不異不別。像這樣在一切入處，一一計執為我，這名為色即是我。什麼是見色異於我？如果他見受是我，見受是我之後，見色是我所；或者見想、行、識就是我，見色是我所。什麼是見我中有色？就是見受是我，色在我中；又見想、行、識就是我，色在我中。什麼是見色中有我？就是見受就是我，住於色中，進入色中，周遍他的四肢身體；見想、行、識是我，住於色中，周遍他的四肢身體，這名為色中有我。什麼是見受即是我？就是六受身——眼觸所生的受，耳、鼻、舌、身、意觸所生的受。對這六受身一一見為是我，我是受，這名為受即是我。什麼是見受異於我？就是見色是我，受是我所；見想、行、識是我，受是我所，這名為受異於我。什麼是見我中有受？就是色是我，受在其中；想、行、識是我，受在其中。什麼是見受中有我？就是色是我，住於受中，周遍他的四肢身體；想、行、識是我，住於受中，周遍他的四肢身體，這名為受中有我。什麼是見想即是我？就是六想身——眼觸所生的想，耳、鼻、舌、身、意觸所生的想。對這六想身一一見為是我，這名為想即是我。什麼是見想異於我？就是見色是我，想是我所；受、行、識是我，想是我所，這名為想異於我。什麼是見我中有想？就是色是我，想在其中而住；受、行、識是我，想在其中而住。什麼是見想中有我？就是色是我，住於想中，周遍他的四肢身體，這名為想中有我。什麼是見行是我？就是六思身——眼觸所生的思，耳、鼻、舌、身、意觸所生的思。對這六思身一一見為是我，這名為行即是我。什麼是見行異於我？就是色是我，行是我所；受、想、識是我，行是我所，這名為行異於我。什麼是見我中有行？就是色是我，行在其中而住；受、想、識是我，行在其中而住，這名為我中有行。什麼是見行中有我？就是色是我，住於行中，周遍他的四肢身體；受、想、識是我，住於行中，周遍他的四肢身體，這名為行中有我。什麼是見識即是我？就是六識身——眼識身，耳、鼻、舌、身、意識身。對這六識身一一見為是我，這名為識即是我。什麼是見識異於我？見色是我，識是我所；見受、想、行是我，識是我所，這名為識異於我。什麼是見我中有識？就是色是我，識在其中而住；受、想、行是我，識在其中而住，這名為我中有識。什麼是識中有我？就是色是我，住於識中，周遍他的四肢身體；受、想、行是我，住於識中，周遍他的四肢身體，這名為識中有我。像這樣，聖弟子見四真諦，得到無間等果，斷除種種邪見，在未來世永不再起。所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，一律聚合在一起，作這樣的觀察：一切是無常、一切是苦、一切是空、一切是非我，不應當愛樂、攝受、保持；受、想、行、識也是這樣，不應當愛樂、攝受、保持。這樣觀察，好好地繫心而住，不愚昧於法。又觀察精進，離開種種懈怠，心得喜樂，身心輕安止息，寂靜地安住於捨，具足種種道品，修行圓滿，永遠離開種種惡，無不消融，無不寂滅；滅而不再起，減而不再增，斷而不再生，不取不著，自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』舍利弗說這法的時候，六十位比丘不受諸漏，心得解脫。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔110·毘舍離國有尼〕（0035a17）我是這樣聽說的：有一個時候，佛住在毘舍離的獼猴池旁。毘舍離國有一位尼揵子，聰慧明哲，善於了解種種論說，有聰明之慢。他廣泛蒐集種種論說，妙智深入微細，為大眾說法，超過諸論師，常常這樣想：『諸沙門、婆羅門沒有能敵得過我的，乃至如來，我也能與他論議。諸論師之輩，聽到我名字的，額頭冒汗、腋下流汗，毛孔流水；我論議的風勢，能吹倒草、折斷樹，摧破金石，降伏龍象，何況人間的諸論師之輩，能抵擋得了我！』
那時，有一位比丘名叫阿濕波誓，早晨穿好衣服、拿著鉢，威儀安詳有序，目光端正、步履平穩，進城乞食。那時，薩遮尼揵子有點小事，要到各聚落去，從城門出來，遠遠看見比丘阿濕波誓，就前往他那裡，問道：『沙門瞿曇為諸弟子怎樣說法？以什麼法教導諸弟子，使他們修習？』阿濕波誓說：『火種居士！世尊這樣說法教導諸弟子，使他們隨之修學。他說：諸比丘！對於色應當觀察無我，對於受、想、行、識應當觀察無我；對這五受陰勤加方便而觀察，如病、如癰、如刺、如殺，是無常、苦、空、非我。』薩遮尼揵子聽了這話，心中不歡喜，這樣說：『阿濕波誓！你一定是聽錯了，沙門瞿曇終究不會這樣說。如果沙門瞿曇這樣說，那就是邪見，我應當到他那裡去詰難，使他止息。』
那時，薩遮尼犍子前往聚落中諸離車集會的地方，對諸離車說：『我今天見到沙門瞿曇的第一弟子，名叫阿濕波誓，稍微與他論議了一下。如果真像他所說的，我應當到那沙門瞿曇那裡，與他論議，進退迴轉，必定隨我的意。譬如一個男子割拔茇草，手握草莖，在空中抖擻，除去種種亂雜污穢；我也是這樣，與沙門瞿曇論議詰難，執住他的要領，進退迴轉，隨我所欲，去除他的邪說。又如賣酒的人家握住他的酒囊，壓取清醇的酒，去除糟滓；我也是這樣，到沙門瞿曇那裡論議詰難，進退迴轉，取其清真，去除種種邪說。又如織席的師傅，用席子盛放種種污穢之物，要拿去市場販賣時，用水洗淨，去除種種臭穢；我也是這樣，到沙門瞿曇那裡，與他論議，進退迴轉，執住他的綱領，去除種種污穢之說。譬如王家調象的師傅，牽著大醉象，進入深水之中，清洗牠的身體、四肢、耳、鼻，周遍沐浴，去除種種粗穢；我也是這樣，到沙門瞿曇那裡，論議詰難，進退迴轉，隨意自在，執住他的要領，去除種種污穢之說。你們諸離車，也應當一起前往，觀看他的得失。』其中有離車這樣說：『說薩遮尼犍子能與沙門瞿曇論議，那是不可能的事。』又有人說：『薩遮尼犍子聰慧利根，能與他論議。』那時，有五百離車與薩遮尼犍子一同前往佛那裡，為了論議的緣故。
那時，世尊在大林之中，坐在一棵樹下，住於天住。那時，有眾多比丘出了僧房，在外面林中經行，遠遠看見薩遮尼犍子前來。他漸漸走到諸比丘那裡，問諸比丘說：『沙門瞿曇住在什麼地方？』比丘回答說：『在大林之中，依著一棵樹下，住於天住。』薩遮尼犍子就前往佛那裡，恭敬問候，在一旁坐下。諸離車長者也前往佛那裡，有恭敬行禮的，有合掌問候的，問候之後，在一旁站住。
那時，薩遮尼犍子對佛說：『我聽說瞿曇這樣說法，這樣教授諸弟子——教導諸弟子對於色觀察無我，對於受、想、行、識觀察無我，對這五受陰勤加方便而觀察，如病、如癰、如刺、如殺，是無常、苦、空、非我——這是瞿曇確有這樣的教導，還是傳話的人毀謗瞿曇呢？是如所說而說呢？是不如所說而說呢？是如法而說呢？是法次法而說呢？沒有不同的見解前來詰難，使你落入負處嗎？』佛告訴薩遮尼犍子：『正如你所聽聞的，他是如所說而說、如法而說、法次法而說，不是誹謗毀損，也沒有難問能使我落入負處。為什麼呢？我確實為諸弟子這樣說法，我確實常常教導諸弟子，使他們隨順法教，使他們觀察色無我，受、想、行、識無我，觀察這五受陰如病、如癰、如刺、如殺，是無常、苦、空、非我。』
薩遮尼犍子對佛說：『瞿曇！我現在要說個譬喻。』佛告訴薩遮尼犍子：『你知道是時候就說吧。』『譬如世間一切所作，都依於大地。像這樣，色是我人，善惡從它而生；受、想、行、識是我人，善惡從它而生。又譬如人界、神界、藥草、樹木，都依於大地而得以生長；像這樣，色是我人，受、想、行、識是我人。』佛告訴火種居士：『你說色是我人，受、想、行、識是我人嗎？』回答說：『是的，瞿曇！色是我人，受、想、行、識是我人。這裡的大眾都這樣說。』佛告訴火種居士：『你且建立你自己的論本，引這些大眾作什麼？』薩遮尼犍子對佛說：『色確實是我人。』佛告訴火種居士：『我現在問你，你隨自己的意思回答我。譬如國王，在自己的國土中，對有罪過的人，或殺、或縛、或驅逐、或鞭打、或斬斷手足；對有功勞的人，賜給他象馬、車乘、城邑、財寶，都能做到嗎？』回答說：『能做到，瞿曇！』佛告訴火種居士：『凡是作主的人，都能得自在嗎？』回答說：『是的，瞿曇！』佛告訴火種居士：『你說色是我，受、想、行、識就是我，能隨意自在，令它這樣、不令它這樣嗎？』
那時，薩遮尼犍子默然不答。佛告訴火種居士：『快說！快說！為什麼默然？』就這樣再三問，薩遮尼犍子仍然默然。那時，有一位金剛力士鬼神手持金剛杵，猛火熾盛，在虛空中臨於薩遮尼犍子的頭上，這樣說：『世尊再三問你，你為什麼不回答？我將用金剛杵擊碎你的頭，使它裂成七分。』由於佛的神力，只讓薩遮尼犍子看見金剛神，其餘大眾都看不見。薩遮尼犍子非常恐怖，對佛說：『不能，瞿曇！』
佛告訴薩遮尼犍子：『慢慢思惟，然後解說。你先前在大眾中說色是我，受、想、行、識是我，而現在說不能嗎？這前後相互違背。你先前常常說：色是我，受、想、行、識是我。火種居士！我現在問你，色是常的呢？還是無常的呢？』回答說：『無常，瞿曇！』又問：『無常的，是苦嗎？』回答說：『是苦，瞿曇！』又問：『無常、苦的，是變易之法，多聞的聖弟子難道會在其中見到是我、異於我、相互在對方之中嗎？』回答說：『不會，瞿曇！』受、想、行、識也這樣說。佛告訴火種居士：『你好好思量之後再說。』又問火種居士：『如果對色未離貪、未離欲、未離念、未離愛、未離渴，那色如果變化、如果變異，會生起憂、悲、惱、苦嗎？』回答說：『是的，瞿曇！』受、想、行、識也這樣說。又問：『火種居士！如果對色離貪、離欲、離念、離愛、離渴，那色如果變化、如果變異，就不生起憂、悲、惱、苦嗎？』回答說：『是的，瞿曇！如實無異。』受、想、行、識也這樣說。
『火種居士！譬如一個男子身上纏著眾苦，常與苦相伴，那苦不斷除、不捨離，能得到安樂嗎？』回答說：『不能，瞿曇！』『同樣地，火種居士！身上纏著眾苦，常與苦相伴，那苦不斷除、不捨離，就不能得到安樂。火種居士！譬如一個男子拿著斧頭進山，尋求堅實的木材。看見一棵芭蕉樹高大挺直，就斬斷它的根葉，剝去它的皮，乃至剝到盡頭，全都沒有堅實之處。火種居士！你也是這樣，自己立下論端，我現在好好地尋求其中真實的義理，全都沒有堅實之處，就像芭蕉樹一樣；而你卻在這大眾之中敢有所說。我不曾見到沙門、婆羅門之中，有誰以他所知、所見，能與如來、應、等正覺所知、所見共同論議而不被摧伏的。而你卻自己說：我論議的風勢，能吹倒草、折斷樹，能破金石，調伏龍象，必定能使對方額頭冒汗、腋下流汗，毛孔流水。你現在自己論說自己的義理，卻不能自立；先前所誇說能降伏對方的那些相狀，現在全都自己取受了，卻不能動如來的一根毛。』那時，世尊在大眾之中，披著欝多羅僧，露出胸膛給大家看：『你們試看，能動如來的一根毛嗎？』那時，薩遮尼犍子默然低頭，慚愧失色。
那時，大眾中有一位離車，名叫突目佉，從座位起身，整理衣服，合掌對佛說：『世尊！請聽我說個譬喻。』佛告訴突目佉：『你知道是時候就說吧。』突目佉對佛說：『世尊！譬如有人拿著斗斛，在一大堆穀物中，取出二三斛，現在這薩遮尼犍子也是這樣。世尊！譬如一位長者非常富有、財物眾多，忽然犯了罪過，一切財物全都沒入王家，薩遮尼犍子也是這樣，所有的才辯全都被如來所攝受。譬如城邑聚落旁邊有大水，男女老少都下水嬉戲，捉取水中的螃蟹，截斷牠的腳，放在陸地上，因為沒有腳的緣故，不能再回到大水中。薩遮尼犍子也是這樣，所有的才辯都被如來所斷截，終究不敢再來到如來這裡，以敵手相對而論議。』
那時，薩遮尼犍子忿怒熾盛，唾罵突目佉離車說：『你這粗疏的東西！不審察清楚，為什麼在這裡叫鳴？我自己與沙門瞿曇論議，關你什麼事？』薩遮尼犍子呵罵突目佉之後，又對佛說：『把那些凡俗之輩鄙賤的說法放在一邊，我現在另外有所請問。』佛告訴薩遮尼犍子：『隨你想問什麼，我當隨問而答。』『瞿曇！你怎樣為弟子說法，使他們離開疑惑？』佛告訴火種居士：『我為諸弟子說：所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都如實觀察為非我、非異於我、不相互在對方之中；受、想、行、識也是這樣。他們修學，必定見跡而不斷壞，堪能成就厭離的知見，守護甘露之門，雖然不是一切都得到究竟，卻都趣向涅槃。這樣的弟子遵從我的教法，得以離開疑惑。』又問：『瞿曇！你又怎樣教導諸弟子，使他們在佛法中得以窮盡諸漏，得無漏的心解脫、慧解脫，在現法中自己知道、親身作證：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有？』佛告訴火種居士：『正是以這法：所有的色，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都如實了知為非我、非異於我、不相互在對方之中；受、想、行、識也是這樣。他在那時成就三種無上——智無上、解脫無上、解脫知見無上。成就三種無上之後，對大師恭敬、尊重、供養，如同對佛一樣。世尊覺悟一切法，就以這法調伏弟子，使他們得到安穩、得到無畏、調伏寂靜、究竟涅槃。世尊是為了涅槃的緣故，為弟子說法。火種居士！我的諸弟子在這法中，得以窮盡諸漏，得心解脫，得慧解脫，在現法中自己知道、親身作證：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』
薩遮尼犍子對佛說：『瞿曇！就像一個壯健的男子，在刀鋒亂砍之下，還可以得免；瞿曇的論議之手，卻難以脫身。就像盛怒的毒蛇，還可以避開；曠野大澤的猛火，還可以避開；兇惡的醉象，也可以得免；狂暴飢餓的獅子，全都可以得免；在沙門瞿曇的論議手中，卻難以脫身。我並非能與瞿曇論敵之品，只是凡庸、輕躁的鄙夫，論議的資具不完備，卻為了論議的緣故，來到瞿曇這裡。沙門瞿曇！這毘舍離是豐饒安樂的國土，有遮波梨支提、漆菴羅樹支提、多子支提、瞿曇在拘樓陀支提、婆羅受持支提、捨重擔支提、力士寶冠支提。世尊！請安樂地住在這毘舍離國，使諸天、魔、梵、沙門、婆羅門，以及世間眾生，在世尊這裡，常得以恭敬、奉事、供養，使這些天、魔、梵、沙門、婆羅門長久安樂。唯願世尊留住於此，明天早晨與諸大眾，接受我微薄的飯食。』那時，世尊默然應許。
那時，薩遮尼犍子知道佛世尊默然接受邀請之後，歡喜隨喜，從座位起身離去。那時，薩遮尼犍子在回去的路上，對諸離車說：『我已經邀請了沙門瞿曇以及諸大眾，準備供設飯食，你們每人各準備一釜食物，送到我那裡。』諸離車各自回家，連夜準備，早晨送到薩遮尼犍子那裡。薩遮尼犍子早晨灑掃、鋪設座位，準備清淨的水，派使者前往佛那裡，稟告說：『時間到了。』那時，世尊與諸大眾，穿好衣服、拿著鉢，前往薩遮尼犍子那裡，在大眾之前坐下。薩遮尼犍子親手奉施清淨的飲食，讓大眾都吃得充足。用過飯後，洗鉢完畢。薩遮尼犍子知道佛已用完飯、洗好鉢，就拿了一張矮床，在佛前坐下。那時，世尊為薩遮尼犍子說隨喜偈道：
『在種種大祭會之中，奉事聖火是為最勝；
在闈陀經典之中，娑毘諦是為最勝；
人中以國王為最勝，諸河以大海為最勝，
眾星以月亮為最勝，諸光明以太陽為最勝，
在十方天人之中，等正覺是為最勝。』
那時，世尊為薩遮尼犍子種種說法，開示、教導、照明、使之歡喜之後，回到原來的住處。那時，諸比丘在回去的路上大家一起議論：『五百離車各自為薩遮尼犍子準備飲食，那些離車從何處得福？薩遮尼犍子從何處得福？』那時，諸比丘回到自己的住處，收好衣鉢，洗足之後，來到世尊那裡，以頭面頂禮佛足，退坐一旁，對佛說：『世尊！我們剛才在路上自己一起議論：五百離車為薩遮尼犍子準備飲食，供養世尊與諸大眾，那些離車從何處得福？薩遮尼犍子從何處得福？』佛告訴諸比丘：『那些離車準備飲食，是為了薩遮尼犍子，是在薩遮尼犍子那裡因緣而得福；薩遮尼犍子所得的福，是佛的功德。那些離車所得的，是布施於有貪、恚、癡者的因緣果報；薩遮尼犍子所得的，是布施於無貪、恚、癡者的因緣果報。』
〔攝頌·經103–110〕（0037b26）以上八經，結集者以一首頌收攝其名：「彼多羅十問」，頌首一名所指之經，本卷未收；「差摩」，差摩比丘病中與諸上座往返問答我慢、我欲、我使——『經103』；「焰」，焰摩迦比丘起惡邪見，舍利弗為他破除——『經104』；「仙尼」，外道出家仙尼問命終弟子的往生記說——『經105』；「阿㝹羅」，阿㝹羅度比丘答外道如來死後之問為無記——『經106』；「長者」，那拘羅長者聽說苦患身中修學不苦患心——『經107』；「西」，西方眾多比丘辭別，舍利弗為說調伏欲貪——『經108』；「毛端」，頌名取自以毛、以草、以指爪沾取池水之譬——『經109』；「薩遮」，薩遮尼犍子與佛論議——『經110』。
Fascicle 5 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: continuing from Fascicles 1 to 3 and still within the Connected Discourses on the Five Aggregates of Clinging, from the one hundred and third discourse to the one hundred and tenth, eight discourses in all; after the eight discourses stands a single summary verse set by the compilers. Most of the eight are long discourses of back-and-forth questions and answers, and within a discourse the segments follow the rounds of question and answer. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0029c03）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 5.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds eight discourses, from the one hundred and third to the one hundred and tenth, and at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 5.”
〔103 · At that time there was the bhikṣu Kṣemaka〕（0029c06）Thus have I heard. At one time many elder bhikṣus were staying at Kauśāmbī, in the Ghoṣila Park. At that time there was a bhikṣu, Kṣemaka, staying at Kauśāmbī in the Batuoli Park, gravely ill in body. At that time there was a bhikṣu, Dāsaka, who was attending him in his illness. At that time the bhikṣu Dāsaka went to where the elder bhikṣus were, paid homage at the feet of the elder bhikṣus, and stood to one side. The elder bhikṣus said to the bhikṣu Dāsaka: “Go to where the bhikṣu Kṣemaka is and say to him: ‘The elders ask after you: is your body a little better and more at ease? Is the pain not growing worse?’” At that time the bhikṣu Dāsaka, receiving the instruction of the elder bhikṣus, went to where the bhikṣu Kṣemaka was and said to the bhikṣu Kṣemaka: “The elder bhikṣus ask after you: is the pain gradually easing? Are the many sufferings not growing heavier?” The bhikṣu Kṣemaka said to the bhikṣu Dāsaka: “My illness is not better; my body is not at ease; the many pains grow ever heavier, and there is no cure. It is as if a strong man seized a feeble man, bound his head with a rope, and twisted it tight with both hands, so that the pain was extreme; my pain now goes beyond his. It is as when an ox is slaughtered and with a sharp knife its belly is cut open alive and its innards taken out—how could the pain in that ox’s belly be borne! The pain in my belly now is worse than that ox’s. Or as if two strong men took hold of a feeble man and hung him over a fire to burn his two feet; the burning in my two feet now goes beyond his.”
At that time the bhikṣu Dāsaka went back to where the elders were and reported to the elders in full the state of illness the bhikṣu Kṣemaka had described. At that time the elders again sent the bhikṣu Dāsaka to where the bhikṣu Kṣemaka was, to say to the bhikṣu Kṣemaka: “The World-Honored One has taught that there are five aggregates of clinging. What are the five? Namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. Can you, Kṣemaka, contemplate these five aggregates of clinging even a little as not self and not mine?” At that time the bhikṣu Dāsaka, having received the instruction of the elder bhikṣus, went and said to the bhikṣu Kṣemaka: “The elders say to you: the World-Honored One teaches the five aggregates of clinging; can you contemplate them even a little as not self and not mine?” The bhikṣu Kṣemaka said to Dāsaka: “I can contemplate those five aggregates of clinging as not self and not mine.” The bhikṣu Dāsaka went back and reported to the elders: “The bhikṣu Kṣemaka says: ‘I can contemplate the five aggregates of clinging as not self and not mine.’”
The elder bhikṣus again sent the bhikṣu Dāsaka to say to the bhikṣu Kṣemaka: “Can you contemplate the five aggregates of clinging as not self and not mine, like an arhat whose outflows are exhausted?” At that time the bhikṣu Dāsaka, receiving the instruction of the elder bhikṣus, went to where the bhikṣu Kṣemaka was and said to Kṣemaka: “If a bhikṣu can contemplate the five aggregates of clinging in this way, is he like an arhat whose outflows are exhausted?” The bhikṣu Kṣemaka said to the bhikṣu Dāsaka: “I contemplate the five aggregates of clinging as not self and not mine, but I am not an arhat whose outflows are exhausted.” At that time the bhikṣu Dāsaka went back to where the elders were and reported to the elders: “The bhikṣu Kṣemaka says: ‘I contemplate the five aggregates of clinging as not self and not mine, but I am not an arhat whose outflows are exhausted.’” At that time the elders said to the bhikṣu Dāsaka: “Go back again and tell the bhikṣu Kṣemaka: ‘You say—I contemplate the five aggregates of clinging as not self and not mine, and yet I am not an arhat whose outflows are exhausted—this contradicts itself, first and last.’” The bhikṣu Dāsaka, receiving the instruction of the elder bhikṣus, went and said to the bhikṣu Kṣemaka: “You say—I contemplate the five aggregates of clinging as not self and not mine, and yet I am not an arhat whose outflows are exhausted—this contradicts itself, first and last.” The bhikṣu Kṣemaka said to the bhikṣu Dāsaka: “I contemplate the five aggregates of clinging as not self and not mine, yet I am not an arhat, because with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am,’ I have not yet cut them off, not yet fully known them, not yet left them, not yet spat them out.” The bhikṣu Dāsaka went back to where the elders were and reported to the elders: “The bhikṣu Kṣemaka says: ‘I contemplate the five aggregates of clinging as not self and not mine, yet I am not an arhat whose outflows are exhausted, because with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ concerning the five aggregates of clinging, I have not yet cut them off, not yet fully known them, not yet left them, not yet spat them out.’”
The elders again sent the bhikṣu Dāsaka to say to the bhikṣu Kṣemaka: “You say there is an I—where is this I? Is form the self? Or is the self other than form? Are feeling, perception, formations, and consciousness the self? Or is the self other than consciousness?” The bhikṣu Kṣemaka said to the bhikṣu Dāsaka: “I do not say that form is the self, or that the self is other than form; nor do I say that feeling, perception, formations, and consciousness are the self, or that the self is other than consciousness. Yet with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ concerning the five aggregates of clinging, I have not yet cut them off, not yet fully known them, not yet left them, not yet spat them out.” The bhikṣu Kṣemaka further said to the bhikṣu Dāsaka: “Why trouble you to run back and forth like this? Bring me my staff; I will lean on the staff myself and go to where those elders are. Please give me the staff.” The bhikṣu Kṣemaka then, leaning on his staff himself, went to where the elders were.
At that time the elders saw the bhikṣu Kṣemaka coming from afar, leaning on his staff; they themselves spread a seat for him and set out a footstool, went out themselves to meet him, took his robe and bowl for him, invited him to sit, and exchanged greetings. Having exchanged greetings, they said to the bhikṣu Kṣemaka: “You speak of the conceit ‘I am’—in what do you see an I? Is form the self? Is the self other than form? Are feeling, perception, formations, and consciousness the self? Is the self other than consciousness?” The bhikṣu Kṣemaka answered: “Form is not the self, nor is the self other than form; feeling, perception, formations, and consciousness are not the self, nor is the self other than consciousness. Yet with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ concerning the five aggregates of clinging, I have not yet cut them off, not yet fully known them, not yet left them, not yet spat them out. It is like the scent of the blue lotus, the red lotus, the white water-lily, the white lotus: is the scent the root itself? Is the scent other than the root? Is it the scent of the stalk, the leaves, the stamens, the fine and coarse parts? Is the scent other than the fine and coarse parts? Can one say so?” The elders answered: “No, bhikṣu Kṣemaka! The root of the blue lotus, the red lotus, the white water-lily, the white lotus is not the scent, nor is the scent other than the root; nor are the stalk, the leaves, the stamens, the fine and coarse parts the scent, nor is the scent other than the fine and coarse parts.” The bhikṣu Kṣemaka asked further: “Then what scent is it?” The elders answered: “It is the scent of the flower.”
The bhikṣu Kṣemaka further said: “So it is with me. Form is not the self, nor am I apart from form; feeling, perception, formations, and consciousness are not the self, nor am I apart from consciousness. Yet, though I see the five aggregates of clinging as not self and not mine, with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am,’ I have not yet cut them off, not yet fully known them, not yet left them, not yet spat them out. Elders, listen while I give a simile; all who have wisdom come to understand through simile and comparison. It is like a wet nurse’s garment given to a washerman: with various kinds of lye he washes away the dirt, yet a lingering smell remains, and it must be perfumed with various kinds of mixed incense before it is made to fade. In the same way, the learned noble disciple, though he rightly contemplates the five aggregates of clinging as not self and not mine, yet with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ concerning the five aggregates of clinging, has not yet cut them off, not yet fully known them, not yet left them, not yet spat them out; afterward he reflects further on the five aggregates of clinging and contemplates their arising and ceasing: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. When he has thus contemplated the arising and ceasing of the five aggregates of clinging, the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ are all entirely removed; this is called true right contemplation.”
When the bhikṣu Kṣemaka spoke this Dharma, those elders were far removed from dust and free of defilement, and gained the pure Dharma-eye. The bhikṣu Kṣemaka, giving rise to no outflows, had his mind liberated; through the benefit of joy in the Dharma, the illness of his body was entirely removed. At that time the elder bhikṣus said to the bhikṣu Kṣemaka: “Having heard what you, worthy one, said at first, we had already understood and already rejoiced—how much more on hearing it again! We asked only to draw out your subtle eloquence, not to trouble you; you are able to expound at length the Dharma of the Tathāgata, the Worthy One, the Perfectly Awakened One.” At that time the elders, having heard what the bhikṣu Kṣemaka said, rejoiced and practiced accordingly.
〔104 · There was a bhikṣu named Yamaka〕（0030c12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time there was a bhikṣu named Yamaka who gave rise to an evil wrong view and spoke thus: “As I understand the Dharma taught by the Buddha, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all.” At that time many bhikṣus, hearing what he said, went to where he was and said to the bhikṣu Yamaka: “Do you really say this—‘As I understand the Dharma taught by the Buddha, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all’?” He answered: “It is so, venerables!” At that time the bhikṣus said to Yamaka: “Do not slander the World-Honored One! To slander the World-Honored One is not good; the World-Honored One does not say this. You should entirely abandon this evil wrong view.” When the bhikṣus said this, the bhikṣu Yamaka still held fast to the evil wrong view and spoke thus: “Venerables! Only this is true; anything else is false.” In this way he spoke three times.
At that time the bhikṣus, unable to subdue the bhikṣu Yamaka, left him and went to where the venerable Śāriputra was, and said to the venerable Śāriputra: “Venerable! Know that the bhikṣu Yamaka has given rise to this evil wrong view, saying: ‘As I understand the Dharma taught by the Buddha, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all.’ Having heard what he said, we went expressly to ask the bhikṣu Yamaka: ‘Do you really know thus, see thus?’ He answered us: ‘Venerables! It is so; anything else is foolish talk.’ We then said to him: ‘Do not slander the World-Honored One! The World-Honored One does not say this; you should abandon this evil wrong view.’ We admonished him again and again, and still he does not abandon the evil wrong view. Therefore we have now come to you, venerable; may you, venerable, bring the bhikṣu Yamaka to put an end to his evil wrong view, out of compassion for him!” Śāriputra said: “So be it; I will bring him to put an end to his evil wrong view.” At that time the many bhikṣus, having heard Śāriputra’s words, rejoiced and rejoiced in accord, and returned to where they had come from.
At that time the venerable Śāriputra, in the morning, put on his robe, took his bowl, and entered Śrāvastī for alms. When he had eaten, he left the city, returned to the monastery, put away his robe and bowl, and went to where the bhikṣu Yamaka was. At that time the bhikṣu Yamaka saw the venerable Śāriputra coming from afar; he spread a seat for him, prepared water for washing his feet, set out a footstool, and went out to meet him, took his robe and bowl for him, and invited him to sit. When the venerable Śāriputra had sat down and washed his feet, he said to the bhikṣu Yamaka: “Have you really said this—‘As I understand the Dharma taught by the World-Honored One, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all’?” The bhikṣu Yamaka said to Śāriputra: “It is so, venerable Śāriputra!”
Śāriputra said: “I will now ask you; answer me as you see fit. Yamaka! What do you think? Is form permanent, or is it not permanent?” He answered: “Venerable Śāriputra! It is impermanent.” He asked further: “If it is impermanent, is it suffering?” He answered: “It is suffering.” He asked further: “If it is impermanent, is suffering, and is subject to change, would the learned noble disciple in this see a self, other than self, or within one another?” He answered: “No, venerable Śāriputra!” “So it is likewise with feeling, perception, formations, and consciousness.” He asked further: “Yamaka! What do you think? Is form the Tathāgata?” He answered: “No, venerable Śāriputra!” “Are feeling, perception, formations, and consciousness the Tathāgata?” He answered: “No, venerable Śāriputra!” He asked further: “Yamaka! What do you think? Is there a Tathāgata apart from form? Is there a Tathāgata apart from feeling, perception, formations, and consciousness?” He answered: “No, venerable Śāriputra!” He asked further: “Is there a Tathāgata in form? Is there a Tathāgata in feeling, perception, formations, and consciousness?” He answered: “No, venerable Śāriputra!” He asked further: “Is there form in the Tathāgata? Are there feeling, perception, formations, and consciousness in the Tathāgata?” He answered: “No, venerable Śāriputra!” He asked further: “Is there a Tathāgata who is not form, feeling, perception, formations, and consciousness?” He answered: “No, venerable Śāriputra!” “Just so, Yamaka! The Tathāgata sees the Dharma truly, abides as it really is, with nothing obtained and nothing posited. How can you say—‘As I understand what the World-Honored One taught, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all’—is that a timely thing to say?” He answered: “No, venerable Śāriputra!”
He asked further: “Yamaka! Earlier you said—‘As I understand what the World-Honored One taught, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all’—why do you now say otherwise?” The bhikṣu Yamaka said: “Venerable Śāriputra! Earlier, because I did not understand, because of ignorance, I spoke that evil wrong view; having heard what the venerable Śāriputra has said, my not understanding and my ignorance are all cut off.” He asked further: “Yamaka! If someone should ask again, ‘Bhikṣu! As for what you said earlier in your evil wrong view, by what knowledge and vision have you now left it all behind?’—how would you answer?” Yamaka answered: “Venerable Śāriputra! If someone came and asked, I would answer thus: the form of an arhat whose outflows are exhausted is impermanent; what is impermanent is suffering; and that suffering is stilled, cooled, and gone forever. So it is likewise with feeling, perception, formations, and consciousness. If someone came and asked, I would answer thus.” Śāriputra said: “Good! Good! Bhikṣu Yamaka! You should answer thus. Why? The form of an arhat whose outflows are exhausted is impermanent; what is impermanent is suffering; and what is impermanent and suffering is a dharma of arising and ceasing. So it is likewise with feeling, perception, formations, and consciousness.” When the venerable Śāriputra spoke this Dharma, the bhikṣu Yamaka was far removed from dust and free of defilement, and gained the pure Dharma-eye.
The venerable Śāriputra said to the bhikṣu Yamaka: “I will now give a simile; those who have wisdom come to understand through simile. It is like a householder or a householder’s son, very rich, with much wealth, who widely seeks out servants and guards his wealth well. At that time an enemy, an evil man, pretending to draw close and attach himself, becomes his servant and constantly watches for his chance; he goes to bed late and rises early, attends at his side, does his work with respect and care, speaks humbly, and pleases his master’s heart, so that the master treats him as a close friend, as a son, trusts him wholly without suspicion, and takes no care to guard himself; and then that man takes a sharp knife in hand and cuts off his life. Bhikṣu Yamaka! What do you think? That evil enemy who became the householder’s friend—did he not from the very beginning lay his plans, harbour the wish to harm, and constantly watch for his chance, until the very end? And that householder could not perceive it, until today he is harmed.” He answered: “It is so, venerable!” Śāriputra said to the bhikṣu Yamaka: “What do you think? If that householder had known from the beginning that the man was pretending to draw close in order to harm him, and had guarded himself well, he would not have been harmed, would he?” He answered: “So it is, venerable Śāriputra!” “In the same way, bhikṣu Yamaka, the foolish, unlearned ordinary person, regarding the five aggregates of clinging, has the perception of permanence, the perception of safety, the perception of freedom from illness, the perception of self, the perception of mine; he holds on to these five aggregates of clinging and guards and cherishes them, and in the end is harmed by these five aggregates of clinging, his enemy—just as that householder was harmed by the enemy who pretended to draw close, and did not perceive it. Yamaka! The learned noble disciple contemplates these five aggregates of clinging as a disease, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, not self, not mine; toward these five aggregates of clinging he is not attached and does not take them up; because he does not take them up he is not attached, and because he is not attached he realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the venerable Śāriputra spoke this Dharma, the bhikṣu Yamaka, giving rise to no outflows, had his mind liberated. The venerable Śāriputra, having taught the Dharma to the bhikṣu Yamaka, instructing, teaching, illuminating, and gladdening him, rose from his seat and left.
〔105 · There was a wanderer of another sect named Śreṇika〕（0031c15）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time a wanderer of another sect named Śreṇika came to where the Buddha was, greeted him respectfully, sat to one side, and said to the Buddha: “World-Honored One! Some days ago ascetics, brahmins, carakas, and renunciants gathered in the Hall of Marvels. There this was discussed and said: Pūraṇa Kāśyapa, as leader of a company, has five hundred disciples surrounding him front and back; among them some are very wise and some are dull of faculty, and when they die he does not declare of any of them where they are reborn. Again, Maskarin Gośālīputra, as leader of a company, has five hundred disciples surrounding him front and back; among his disciples some are wise and some are dull of faculty, and when they die he does not declare of any of them where they are reborn. In the same way Sañjayin Vairaṭīputra, Ajita Keśakambala, Kakuda Kātyāyana, Nirgrantha Jñātiputra, and the others each have five hundred disciples surrounding them front and back, and it is with them as was said before. At that time the ascetic Gautama too was spoken of in that discussion: the ascetic Gautama, as leader of a company, declares of those among his disciples who die: ‘So-and-so is born there, so-and-so is born here.’ Before, I had already given rise to doubt: how can the ascetic Gautama have attained such a Dharma?”
The Buddha said to Śreṇika: “Do not give rise to doubt. Because there is bewilderment, doubt arises. Śreṇika! Know that there are three kinds of teacher. What are the three? There is one kind of teacher who sees that in the present life there truly is a self and teaches as he knows, yet cannot know what comes after death; this is called the first kind of teacher to appear in the world. Further, Śreṇika, there is one kind of teacher who sees that in the present life there truly is a self, and after death too sees a self, and teaches as he knows. Further, Śreṇika, there is one kind of teacher who does not see that in the present life there truly is a self, nor sees that after death there truly is a self. Śreṇika! The first teacher, who sees that in the present life there truly is a self and teaches as he knows, holds what is called the view of annihilation. The second teacher, who sees that in this life and the next there truly is a self and teaches as he knows, holds the view of permanence. The third teacher, who does not see that in the present life there truly is a self, nor after death sees a self—this is what the Tathāgata, the Worthy One, the Perfectly Awakened One teaches: in this very life the ending of craving, desirelessness, extinction, nirvāṇa.”
Śreṇika said to the Buddha: “World-Honored One! Having heard what the World-Honored One has said, my doubt has grown all the more.” The Buddha said to Śreṇika: “You should indeed doubt the more. Why? This is a profound place, hard to see, hard to know; it must be illuminated deeply, subtly, through to the end, and it is what the wise understand; ordinary beings are not yet able to discern it. Why? Because beings have long had different views, different acceptances, different seekings, different desires.” Śreṇika said to the Buddha: “World-Honored One! With the World-Honored One my mind has gained pure faith; may the World-Honored One teach me the Dharma, so that on this very seat my eye of wisdom may be purified.” The Buddha said to Śreṇika: “I will now teach you as you wish.”
The Buddha said to Śreṇika: “Is form permanent, or is it impermanent?” He answered: “Impermanent.” The World-Honored One asked further: “Śreṇika! If it is impermanent, is it suffering?” He answered: “It is suffering.” The World-Honored One asked Śreṇika further: “If it is impermanent, is suffering, and is subject to change, would the learned noble disciple in this see a self, other than self, or within one another?” He answered: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness.” He asked further: “Śreṇika! What do you think? Is form the Tathāgata?” He answered: “No, World-Honored One!” “Are feeling, perception, formations, and consciousness the Tathāgata?” He answered: “No, World-Honored One!” He asked further: “Śreṇika! Is there a Tathāgata apart from form? Is there a Tathāgata apart from feeling, perception, formations, and consciousness?” He answered: “No, World-Honored One!” He asked further: “Śreṇika! Is there a Tathāgata in form? Is there a Tathāgata in feeling, perception, formations, and consciousness?” He answered: “No, World-Honored One!” He asked further: “Śreṇika! Is there form in the Tathāgata? Are there feeling, perception, formations, and consciousness in the Tathāgata?” He answered: “No, World-Honored One!” He asked further: “Śreṇika! Is there a Tathāgata who is not form, not feeling, perception, formations, and consciousness?” He answered: “No, World-Honored One!”
The Buddha said to Śreṇika: “My disciples who have heard what I teach but have not fully understood its meaning give rise to conceit, and do not attain unbroken comprehension of conceit; because there is no unbroken comprehension, conceit is not cut off; because conceit is not cut off, when they leave the aggregates of this one body, they are born again continuing with aggregates. Therefore, Śreṇika, I declare of these disciples that when the body breaks up and life ends they are born in this place or that. Why? Because they still have a remainder of conceit. Śreṇika! Those of my disciples who are able to understand the meaning of what I teach attain unbroken comprehension of all conceits; because they attain unbroken comprehension, the conceits are cut off; because the conceits are cut off, when the body breaks up and life ends, there is no further continuing. Śreṇika! Of such disciples I do not say that when they leave the aggregates of this one body they are born in this place or that. Why? Because there is no cause or condition by which to declare it. If I must declare something, I declare thus: he has cut off all craving and desire, left the bonds of existence forever, attained liberation with right mind, and reached the end of suffering. From the past until now I have always taught the root of conceit, the arising of conceit, the birth of conceit, the rising up of conceit; if one contemplates conceit with unbroken comprehension, the many sufferings do not arise.”
When the Buddha spoke this Dharma, the renunciant Śreṇika was far removed from dust and free of defilement, and gained the pure Dharma-eye. At that time the renunciant Śreṇika saw the Dharma, attained the Dharma, cut off all doubts, knew not through another, crossed over not through another, and within the true Dharma his mind attained fearlessness. He rose from his seat, joined his palms, and said to the Buddha: “World-Honored One! May I go forth in the true Dharma and practise pure conduct?” The Buddha said to Śreṇika: “In the true Dharma you may go forth, receive full ordination, and attain the status of a bhikṣu.” At that time Śreṇika, having gone forth, alone in a quiet place, dwelt cultivating heedfulness and reflected thus: “The reason a son of good family shaves off his hair and beard, leaves home with right faith, goes forth to study the path, and practises pure conduct is to see the Dharma, know it for himself, and realize: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” He attained arhatship. Having heard what the Buddha said, he rejoiced and practiced accordingly.
〔106 · There was a bhikṣu named Anurādha〕（0032c02）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time there was a bhikṣu named Anurādha staying on Vulture Peak. At that time many wanderers of other sects went to where Anurādha was and exchanged greetings with him. Having exchanged greetings, they stood to one side and said to Anurādha: “We wish to ask something; have you leisure to explain it to us?” Anurādha said to the wanderers: “Ask whatever you wish; what I know I will answer.” The wanderers then asked: “Venerable, what do you think? After death, does the Tathāgata exist?” Anurādha said: “As the World-Honored One says, this is undeclared.” They asked further: “After death, does the Tathāgata not exist?” Anurādha said: “As the World-Honored One says, this too is undeclared.” They asked further: “After death, does the Tathāgata both exist and not exist? Does he neither exist nor not exist?” Anurādha said: “As the World-Honored One says, this too is undeclared.” They asked Anurādha further: “Venerable, how is this? Asked whether the Tathāgata exists after death, you say it is undeclared; asked whether he does not exist after death, you say it is undeclared; asked whether after death he both exists and does not exist, whether he neither exists nor does not exist, you say it is undeclared. Venerable, how is this? Is the ascetic Gautama one who does not know and does not see?” Anurādha said: “The World-Honored One is not one who does not know, not one who does not see.” At that time the wanderers, not pleased at heart with what Anurādha had said, cursed him and rose from their seats and left.
At that time Anurādha, knowing that the wanderers had gone, went to where the Buddha was, bowed his head at the Buddha’s feet, and stood to one side; he recounted in full to the Buddha what the wanderers had asked, and said to the Buddha: “World-Honored One! They asked in this way and I answered in this way; is this speaking in accordance with the teachings? Did I slander the World-Honored One? Does it accord with the Dharma, or go against the Dharma? Will it let others come and challenge me, so that I fall into a place of rebuke?” The Buddha said to Anurādha: “I will now ask you; answer as asked. Anurādha! Is form permanent, or is it impermanent?” He answered: “Impermanent.” “Are feeling, perception, formations, and consciousness permanent or impermanent?” He answered: “Impermanent, World-Honored One!” As expounded at length in the Yamaka sūtra, up to: “Is consciousness the Tathāgata?” He answered: “No.” The Buddha said to Anurādha: “One who speaks in this way speaks in accordance with the teachings, does not slander the Tathāgata, does not speak out of order; it is as the Tathāgata teaches, it is speech in the sequence of the Dharma, and no one can come to challenge or rebuke it. Why? I know form as it really is; I know the arising of form, the cessation of form, and the track of the path to the cessation of form as they really are. Anurādha! If one abandons what the Tathāgata has done and speaks of not knowing and not seeing, that is not a fitting way of speaking.” When the Buddha had spoken this discourse, Anurādha, having heard what the Buddha said, rejoiced and practiced accordingly.
〔107 · There was the householder Nakula〕（0033a06）Thus have I heard. At one time the Buddha was staying in the land of Poqi, on Mount Sheshoupoluo, in the deep forest of the Deer Park. At that time there was the householder Nakula, a hundred and twenty years old, aged, his faculties worn and ripe, weak and racked with illness, who yet wished to see the World-Honored One and the bhikṣus he had long known and respected. He came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! I am aged, weak, and racked with illness; by my own effort I have come to see the World-Honored One and the bhikṣus I have long known and respected. May the World-Honored One teach me the Dharma, so that I may be long at ease!” At that time the World-Honored One said to the householder Nakula: “Good, householder! You are truly old, your faculties ripe, weak, and afflicted with suffering, and yet by your own effort you are able to come and see the Tathāgata and the other bhikṣus you know and respect. Householder, know that in a body afflicted with suffering you should always train in a mind not afflicted with suffering.” At that time the World-Honored One, having instructed, taught, illuminated, and gladdened the householder Nakula, remained silent. The householder Nakula, having heard what the Buddha said, rejoiced and rejoiced in accord, paid homage to the Buddha, and left.
At that time the venerable Śāriputra was sitting beneath a tree not far from the World-Honored One. The householder Nakula went to where the venerable Śāriputra was, paid homage at his feet, and withdrew and sat to one side. At that time the venerable Śāriputra asked the householder: “Your faculties are now serene and glad, your face and complexion bright; have you heard a profound Dharma from the World-Honored One?” The householder Nakula said to Śāriputra: “Today the World-Honored One taught me the Dharma, instructing, teaching, illuminating, and gladdening me, and with the Dharma of the deathless he sprinkled my body and mind; therefore my faculties are now serene and glad, and my face is bright.” The venerable Śāriputra asked the householder: “What Dharma did the World-Honored One teach you, instructing, teaching, illuminating, and gladdening you, moistening you with the deathless?” The householder Nakula said to Śāriputra: “Just now I went to where the World-Honored One was and said to the World-Honored One: ‘I am aged, weak, and afflicted with suffering; by my own effort I have come to see the World-Honored One and the bhikṣus I know and respect.’ The Buddha said to me: ‘Good, householder! You are truly aged, weak, and afflicted with suffering, and yet by your own effort you are able to come to me, and to come and see the bhikṣus you have long respected; now, in this body afflicted with suffering, you should always train in a mind not afflicted with suffering.’ The World-Honored One taught me such a Dharma, instructing, teaching, illuminating, and gladdening me, and moistened me with the deathless.”
The venerable Śāriputra asked the householder: “Why did you not just now ask the World-Honored One further: what is a body afflicted with suffering and a mind afflicted with suffering? What is a body afflicted with suffering and a mind not afflicted with suffering?” The householder answered: “It is for just this meaning that I have come to you, venerable; may you explain the essentials of the Dharma to me in brief.” The venerable Śāriputra said to the householder: “Good, householder! Now listen closely! I will explain it for you. The foolish, unlearned ordinary person does not know as it really is the arising of form, the cessation of form, the danger in form, the gratification in form, the escape from form; because he does not know as it really is, he loves and delights in form, says that form is self, is mine, and grasps and takes it up. When that form breaks up or changes, his mind and consciousness turn along with it, and distress and suffering arise; when distress and suffering have arisen, there are fear, obstruction, longing, grief, and attachment. So it is likewise with feeling, perception, formations, and consciousness. This is called body and mind both afflicted with suffering. What is the body afflicted, the mind not afflicted? The learned noble disciple knows as it really is the arising of form, the cessation of form, the gratification in form, the danger in form, the escape from form; having known as it really is, he does not give rise to love and delight, nor see form as self, as mine; when that form transforms or changes, his mind does not turn along with it and give rise to distress and suffering; when his mind does not turn along with it and give rise to distress and suffering, he is without fear, without obstruction, without longing, without attachment. So it is likewise with feeling, perception, formations, and consciousness. This is called the body afflicted, the mind not afflicted.”
When the venerable Śāriputra spoke this Dharma, the householder Nakula gained the pure Dharma-eye. At that time the householder Nakula saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, crossed beyond all doubts, depended on no one else, and within the true Dharma his mind attained fearlessness. He rose from his seat, arranged his garments, joined his palms respectfully, and said to the venerable Śāriputra: “I have gone beyond, I have crossed over; I now take refuge in the Buddha, the Dharma, and the Saṅgha jewels, and become an upāsaka. Please bear witness for me: from today, for the rest of this life, I take refuge in the Three Jewels.” At that time the householder Nakula, having heard what the venerable Śāriputra said, rejoiced and rejoiced in accord, paid homage, and left.
〔108 · There were many bhikṣus from the west〕（0033b28）Thus have I heard. At one time the Buddha was staying at the Śākyan village of Tianxian. At that time many bhikṣus from the west, wishing to return west for the rains retreat, came to where the World-Honored One was, bowed their heads at the Buddha’s feet, and withdrew and sat to one side. At that time the World-Honored One taught them the Dharma, instructing, teaching, illuminating, and gladdening them. When he had instructed, taught, illuminated, and gladdened them in various ways, the many bhikṣus from the west rose from their seats, joined their palms, and said to the Buddha: “World-Honored One! We many bhikṣus from the west wish to return west for the rains retreat, and now ask leave to depart.” The Buddha said to the bhikṣus from the west: “Have you taken leave of Śāriputra?” They answered: “We have not yet taken leave.” The Buddha said to the bhikṣus from the west: “Śāriputra practises pure conduct wholeheartedly; you should go and take leave of him. He can benefit you with meaning, so that you may be long at ease.” At that time the bhikṣus from the west withdrew, preparing to depart.
At that time the venerable Śāriputra was sitting beneath a sturdy tree not far from the Buddha. The bhikṣus from the west went to where the venerable Śāriputra was, paid homage at his feet, withdrew and sat to one side, and said to the venerable Śāriputra: “We wish to return west for the rains retreat, and so have come to take leave.” Śāriputra said: “Have you taken leave of the World-Honored One?” They answered: “We have taken leave.” Śāriputra said: “When you return west, in place after place there are different lands and many different communities, and they will surely question you. Now, from the World-Honored One you have heard the well-taught Dharma; have you received it well, held it well, contemplated it well, entered it well, so that you are able to expound it fully to them without misrepresenting the Buddha? So that those communities do not, by hard questions and challenges, make you fall into defeat?” Those bhikṣus said to Śāriputra: “It is just to hear the Dharma that we have come to you, venerable; may you, venerable, explain it to us in full, out of compassion!”
The venerable Śāriputra said to the bhikṣus: “The people of Jambudvīpa are intelligent and sharp of faculty; whether kṣatriyas, brahmins, householders, or ascetics, they will surely ask you: ‘How does your teacher teach? With what does he instruct you?’ You should answer: ‘The teacher teaches only the taming of desire and craving; with this he instructs us.’ They will ask you further: ‘In what things is desire and craving tamed?’ You should answer further: ‘The teacher teaches only that desire and craving are tamed in the aggregate of form, that desire and craving are tamed in the aggregates of feeling, perception, formations, and consciousness; so our teacher teaches.’ They will ask further: ‘What danger is there in desire and craving, that the teacher says desire and craving are to be tamed in form, desire and craving are to be tamed in feeling, perception, formations, and consciousness?’ You should answer further: ‘If with regard to form desire is not cut off, craving is not cut off, love is not cut off, longing is not cut off, thirst is not cut off, then when that form transforms or changes, sorrow, lamentation, distress, and suffering arise; so it is likewise with feeling, perception, formations, and consciousness. Seeing that desire and craving have such danger, desire and craving are tamed in form, desire and craving are tamed in feeling, perception, formations, and consciousness.’ They will ask further: ‘Seeing what benefit in cutting off desire and craving does the teacher say that desire and craving are to be tamed in form, desire and craving are to be tamed in feeling, perception, formations, and consciousness?’ You should answer further: ‘If with regard to form desire is cut off, craving is cut off, longing is cut off, love is cut off, thirst is cut off, then when that form transforms or changes, sorrow, lamentation, distress, and suffering do not arise; so it is likewise with feeling, perception, formations, and consciousness.’ Venerables! If, because of taking up unwholesome things, one now attained a happy abiding in this very life—without suffering, without obstruction, without distress, without fever—and when the body broke up and life ended was born in a good place, then the World-Honored One would never say, ‘Unwholesome things should be cut off’; nor would he teach people to practise the various kinds of pure conduct in the Buddha’s Dharma and so reach the end of suffering. It is precisely because, through taking up unwholesome things, one now abides in suffering in this very life, obstructed and feverish with distress, and when the body breaks up and life ends falls into a bad destination, that the World-Honored One says: ‘Unwholesome things should be cut off; practise the various kinds of pure conduct in the Buddha’s Dharma, end suffering evenly, and reach the end of suffering.’ If, because of holding to wholesome things, one abode in suffering in this very life, obstructed and feverish with distress, and when the body broke up and life ended fell into a bad destination, then the World-Honored One would never say to hold to wholesome things, to practise the various kinds of pure conduct in the Buddha’s Dharma, end suffering evenly, and reach the end of suffering. It is precisely because, by holding to wholesome things, one abides happily in this very life—without suffering, without obstruction, without distress, without fever—and when the body breaks up and life ends is born in a good place, that the World-Honored One praises it and teaches people to hold to the various wholesome things, to practise the various kinds of pure conduct in the Buddha’s Dharma, end suffering evenly, and reach the end of suffering.” When the venerable Śāriputra spoke this Dharma, the bhikṣus from the west, giving rise to no outflows, had their minds liberated. When the venerable Śāriputra had spoken this Dharma, the bhikṣus rejoiced and rejoiced in accord, paid homage, and left.
〔109 · The World-Honored One said to the bhikṣus〕（0034a24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is like a pond fifty leagues across in length and breadth, and as deep, full to the brim with water. And there is a man who, with a hair, with a blade of grass, or with a fingernail, takes up a drop of that pond’s water. Bhikṣus! What do you think? Are the drops the man takes up more, or is the water of the pond more?” The bhikṣus said to the Buddha: “The water the man takes up with a hair, with a blade of grass, or with a fingernail is very little, too little to mention; the water of the pond is exceedingly much, a hundred thousand myriad times more—there is no comparing them.” “Just so, bhikṣus! The many sufferings cut off by one who has seen the truths are like that pond’s water: in future lives they will never arise again.” At that time the World-Honored One, having spoken this Dharma, entered his cell to sit in meditation.
At that time the venerable Śāriputra was sitting in the assembly; after the World-Honored One had entered his cell and gone, he said to the bhikṣus: “Never heard before! Today the World-Honored One has spoken well the simile of the pond. Why? The noble disciple who has fully seen the truths and attained the fruit of unbroken comprehension—all worldly wrong views, with the view of the body as their root, the arising of the view of the body, the birth of the view of the body, the rising up of the view of the body; that is, grieving and concealing, rejoicing at good fortune and cherishing, speaking of a self, speaking of a being, speaking of the extraordinary and exalting oneself—all such wrong views are removed and destroyed, cut off at the root, like a palm tree felled, and in future lives they do not arise again. Bhikṣus! What are those wrong views cut off by the noble disciple who has seen the truths, which in future lives never arise again? The foolish, unlearned ordinary person sees form as self, as other than self, the self as in form, form as in the self; he sees feeling, perception, formations, and consciousness as self, as other than self, the self as in consciousness, consciousness as in the self. What is seeing form as self? Having attained the attainment of the earth totality, he contemplates it and thinks thus: earth is I, I am earth; I and earth are one and not two, not different, not separate. In the same way, in the attainments of the water, fire, wind, blue, yellow, red, and white totalities, having contemplated, he thinks thus: formations are I, I am formations; one and not two, not different, not separate. In this way, in every totality, he reckons each one as self; this is called form is the self. What is seeing form as other than self? If he sees feeling as self, and having seen feeling as self, sees form as mine; or sees perception, formations, and consciousness as self, and sees form as mine. What is seeing form in the self? Namely, he sees feeling as self, and form within the self; again, he sees perception, formations, and consciousness as self, and form within the self. What is seeing the self in form? Namely, he sees feeling as self, abiding in form, entering into form, pervading his four limbs and body; he sees perception, formations, and consciousness as self, abiding in form, pervading his four limbs and body; this is called the self in form. What is seeing feeling as self? Namely, the six classes of feeling—feeling born of eye-contact, and feeling born of ear-, nose-, tongue-, body-, and mind-contact. Of these six classes of feeling he sees each one as self, ‘I am feeling’; this is called feeling is the self. What is seeing feeling as other than self? Namely, he sees form as self, feeling as mine; he sees perception, formations, and consciousness as self, feeling as mine; this is called feeling other than self. What is seeing feeling in the self? Namely, form is self, and feeling is within it; perception, formations, and consciousness are self, and feeling is within it. What is seeing the self in feeling? Namely, form is self, abiding in feeling, pervading his four limbs and body; perception, formations, and consciousness are self, abiding in feeling, pervading his four limbs and body; this is called the self in feeling. What is seeing perception as self? Namely, the six classes of perception—perception born of eye-contact, and perception born of ear-, nose-, tongue-, body-, and mind-contact. Of these six classes of perception he sees each one as self; this is called perception is the self. What is seeing perception as other than self? Namely, he sees form as self, perception as mine; feeling, formations, and consciousness as self, perception as mine; this is called perception other than self. What is seeing perception in the self? Namely, form is self, and perception abides within it; feeling, formations, and consciousness are self, and perception abides within it. What is seeing the self in perception? Namely, form is self, abiding in perception, pervading his four limbs and body; this is called the self in perception. What is seeing formations as self? Namely, the six classes of volition—volition born of eye-contact, and volition born of ear-, nose-, tongue-, body-, and mind-contact. Of these six classes of volition he sees each one as self; this is called formations are the self. What is seeing formations as other than self? Namely, form is self, formations are mine; feeling, perception, and consciousness are self, formations are mine; this is called formations other than self. What is seeing formations in the self? Namely, form is self, and formations abide within it; feeling, perception, and consciousness are self, and formations abide within it; this is called formations in the self. What is seeing the self in formations? Namely, form is self, abiding in formations, pervading his four limbs and body; feeling, perception, and consciousness are self, abiding in formations, pervading his four limbs and body; this is called the self in formations. What is seeing consciousness as self? Namely, the six classes of consciousness—the class of eye-consciousness, and the classes of ear-, nose-, tongue-, body-, and mind-consciousness. Of these six classes of consciousness he sees each one as self; this is called consciousness is the self. What is seeing consciousness as other than self? He sees form as self, consciousness as mine; he sees feeling, perception, and formations as self, consciousness as mine; this is called consciousness other than self. What is seeing consciousness in the self? Namely, form is self, and consciousness abides within it; feeling, perception, and formations are self, and consciousness abides within it; this is called consciousness in the self. What is the self in consciousness? Namely, form is self, abiding in consciousness, pervading his four limbs and body; feeling, perception, and formations are self, abiding in consciousness, pervading his four limbs and body; this is called the self in consciousness. In this way the noble disciple sees the four true truths, attains the fruit of unbroken comprehension, cuts off all wrong views, and in future lives they never arise again. All form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it gathered together, he contemplates thus: all is impermanent, all is suffering, all is empty, all is not self; it should not be loved and delighted in, taken up, or held on to. So it is likewise with feeling, perception, formations, and consciousness: they should not be loved and delighted in, taken up, or held on to. Contemplating thus, he dwells with his mind well fixed, not confused about the Dharma. Further he contemplates with energy, leaves all slackness behind, his mind attains joy, his body and mind are tranquil and at rest, he dwells in stillness in equanimity, fully endowed with the factors of the path, his practice fulfilled, forever leaving all evils, none not melted away, none not stilled; ceased and not arising again, diminished and not increasing again, cut off and not born again, not clinging and not attached, he realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When Śāriputra spoke this Dharma, sixty bhikṣus took up no outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔110 · In Vaiśālī there was a Nirgrantha〕（0035a17）Thus have I heard. At one time the Buddha was staying at Vaiśālī, beside the Monkey Pond. In the land of Vaiśālī there was a Nirgrantha, wise and clear, skilled in understanding the various doctrines, with the conceit of the clever. He gathered the various doctrines widely, his subtle knowledge entered into the finest points, he taught the Dharma to the assemblies and surpassed the debaters, and he constantly thought thus: “Among the ascetics and brahmins there is none who is a match for me—even the Tathāgata I could debate with. Of the debaters, any who hear my name break into sweat on the forehead and under the arms, and water runs from their pores; the wind of my debate can flatten grass and snap trees, smash metal and stone, and subdue nāgas and elephants—how much less could the debaters among humans withstand me!”
At that time there was a bhikṣu named Aśvajit who, in the morning, put on his robe and took his bowl; composed and orderly in his deportment, his gaze steady and his steps even, he entered the city for alms. At that time Satyaka the Nirgrantha, having some small business, was going to the villages; coming out of the city gate, he saw the bhikṣu Aśvajit from afar, went to where he was, and asked: “How does the ascetic Gautama teach his disciples? With what Dharma does he instruct his disciples, that they may cultivate it?” Aśvajit said: “Householder of the fire-clan! The World-Honored One teaches and instructs his disciples in this way, that they may train accordingly. He says: ‘Bhikṣus! Form should be contemplated as without self; feeling, perception, formations, and consciousness should be contemplated as without self; these five aggregates of clinging should be contemplated with diligent effort as a disease, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, not self.’” Satyaka the Nirgrantha, hearing these words, was not pleased at heart, and spoke thus: “Aśvajit! You must have heard wrongly; the ascetic Gautama would never say this. If the ascetic Gautama says this, it is a wrong view, and I should go to him to challenge him and make him stop.”
At that time Satyaka the Nirgrantha went to where the Licchavis of the village were gathered and said to the Licchavis: “Today I saw the foremost disciple of the ascetic Gautama, named Aśvajit, and debated with him a little. If it is truly as he says, I should go to that ascetic Gautama and debate with him; advancing and retreating, turning about, it will surely go as I will. It is like a man who cuts and pulls up thatch grass, grips the stalks in his hand, and shakes them in the air to get rid of all the tangled filth; just so will I debate with and challenge the ascetic Gautama, seize his main points, advance and retreat, turn about as I wish, and get rid of his wrong talk. Or it is like a wine-seller who grips his wine bag and presses out the clear, pure wine, getting rid of the dregs; just so will I go to the ascetic Gautama, debate with and challenge him, advance and retreat, turn about, take the clear and true, and get rid of all wrong talk. Or it is like a mat weaver who, having used his mat to hold all sorts of filth, when he is about to take it to market to sell, washes it with water and gets rid of all the stench and filth; just so will I go to the ascetic Gautama, debate with him, advance and retreat, turn about, seize his main thread, and get rid of all filthy talk. It is like the elephant trainer of a royal household who leads a great drunken elephant into deep water and washes its body, its four limbs, its ears and trunk, bathing it all over and getting rid of all its coarse filth; just so will I go to the ascetic Gautama, debate with and challenge him, advance and retreat, turn about freely as I will, seize his main points, and get rid of all filthy talk. You Licchavis should all come along too, and watch who wins and who loses.” Among them a Licchavi spoke thus: “That Satyaka the Nirgrantha could debate with the ascetic Gautama—that is impossible.” Others said: “Satyaka the Nirgrantha is wise and sharp of faculty; he can debate with him.” At that time five hundred Licchavis went together with Satyaka the Nirgrantha to where the Buddha was, for the sake of debate.
At that time the World-Honored One was in the Great Wood, sitting beneath a tree, dwelling in the heavenly abiding. At that time many bhikṣus had come out of their quarters and were walking up and down in the woods outside; they saw Satyaka the Nirgrantha coming from afar. He gradually came to where the bhikṣus were and asked the bhikṣus: “Where is the ascetic Gautama staying?” The bhikṣus answered: “In the Great Wood, beneath a tree, dwelling in the heavenly abiding.” Satyaka the Nirgrantha then went to where the Buddha was, greeted him respectfully, and sat to one side. The Licchavi householders also went to where the Buddha was; some paid homage respectfully, some joined their palms and greeted him; having greeted him, they stood to one side.
At that time Satyaka the Nirgrantha said to the Buddha: “I have heard that Gautama teaches the Dharma in this way and instructs his disciples in this way—instructing his disciples to contemplate form as without self, to contemplate feeling, perception, formations, and consciousness as without self, to contemplate these five aggregates of clinging with diligent effort as a disease, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, not self. Does Gautama really have this teaching, or is the one who passed it on slandering Gautama? Is it spoken as it was taught, or not spoken as it was taught? Is it spoken in accordance with the Dharma? Is it spoken in the sequence of the Dharma? Is there no differing view that comes to challenge you and make you fall into defeat?” The Buddha said to Satyaka the Nirgrantha: “It is as you heard; he spoke as it was taught, spoke in accordance with the Dharma, spoke in the sequence of the Dharma; it is no slander or misrepresentation, nor is there any hard question that can make me fall into defeat. Why? I truly teach my disciples the Dharma in this way; I truly always instruct my disciples so that they follow the teaching of the Dharma, so that they contemplate form as without self and feeling, perception, formations, and consciousness as without self, and contemplate these five aggregates of clinging as a disease, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, not self.”
Satyaka the Nirgrantha said to the Buddha: “Gautama! I will now give a simile.” The Buddha said to Satyaka the Nirgrantha: “Speak when you know it is time.” “It is like all that is done in the world, which depends on the earth. In the same way, form is the person, the self, and good and evil arise from it; feeling, perception, formations, and consciousness are the person, the self, and good and evil arise from them. Again, it is like the human realm, the spirit realm, medicinal herbs, and trees, which all depend on the earth to grow; in the same way, form is the person, the self, and feeling, perception, formations, and consciousness are the person, the self.” The Buddha said to the householder of the fire-clan: “You say that form is the person, the self, and that feeling, perception, formations, and consciousness are the person, the self?” He answered: “So it is, Gautama! Form is the person, the self; feeling, perception, formations, and consciousness are the person, the self. This assembly here all says so.” The Buddha said to the householder of the fire-clan: “Set up your own thesis; why drag in this assembly?” Satyaka the Nirgrantha said to the Buddha: “Form truly is the person, the self.” The Buddha said to the householder of the fire-clan: “I will now ask you; answer me as you see fit. Take a king: in his own country, those who have done wrong he may kill, bind, banish, flog, or have their hands and feet cut off; to those who have done meritorious service he grants elephants and horses, carriages, towns, and treasure—can he do all this?” He answered: “He can, Gautama!” The Buddha said to the householder of the fire-clan: “Is everyone who is a master able to do as he wills?” He answered: “So it is, Gautama!” The Buddha said to the householder of the fire-clan: “You say that form is the self, that feeling, perception, formations, and consciousness are the self; can you do with them as you will, making them thus and not making them thus?”
At that time Satyaka the Nirgrantha remained silent and did not answer. The Buddha said to the householder of the fire-clan: “Speak quickly! Speak quickly! Why are you silent?” In this way he asked a second and a third time, and Satyaka the Nirgrantha remained silent still. At that time a thunderbolt spirit, holding a thunderbolt club, blazing with fierce fire, stood in the air above the head of Satyaka the Nirgrantha and spoke thus: “The World-Honored One has asked you a second and a third time; why do you not answer? I will smash your head with this thunderbolt club and split it into seven pieces.” By the Buddha’s spiritual power, only Satyaka the Nirgrantha saw the thunderbolt spirit; the rest of the assembly did not see it. Satyaka the Nirgrantha, greatly afraid, said to the Buddha: “I cannot, Gautama!”
The Buddha said to Satyaka the Nirgrantha: “Reflect slowly, then explain. Earlier, in the assembly, you said that form is the self, that feeling, perception, formations, and consciousness are the self, and now you say you cannot? This contradicts itself, first and last. Earlier you always said: form is the self, feeling, perception, formations, and consciousness are the self. Householder of the fire-clan! I will now ask you: is form permanent, or is it impermanent?” He answered: “Impermanent, Gautama!” He asked further: “Is what is impermanent suffering?” He answered: “It is suffering, Gautama!” He asked further: “If it is impermanent, is suffering, and is subject to change, would the learned noble disciple in this see a self, other than self, or within one another?” He answered: “No, Gautama!” Feeling, perception, formations, and consciousness are likewise spoken of. The Buddha said to the householder of the fire-clan: “Consider well before you speak.” He asked the householder of the fire-clan further: “If with regard to form one is not yet free of craving, not yet free of desire, not yet free of longing, not yet free of love, not yet free of thirst, then when that form transforms or changes, do sorrow, lamentation, distress, and suffering arise?” He answered: “So it is, Gautama!” Feeling, perception, formations, and consciousness are likewise spoken of. He asked further: “Householder of the fire-clan! If with regard to form one is free of craving, free of desire, free of longing, free of love, free of thirst, then when that form transforms or changes, do sorrow, lamentation, distress, and suffering not arise?” He answered: “So it is, Gautama! It is truly so and not otherwise.” Feeling, perception, formations, and consciousness are likewise spoken of.
“Householder of the fire-clan! It is like a man whose body is beset by many sufferings, who is constantly accompanied by suffering; if that suffering is not cut off and not abandoned, can he find ease?” He answered: “He cannot, Gautama!” “In the same way, householder of the fire-clan, one whose body is beset by many sufferings, constantly accompanied by suffering, if that suffering is not cut off and not abandoned, cannot find ease. Householder of the fire-clan! It is like a man who takes an axe into the mountains seeking solid timber. He sees a plantain tree, tall, large, and straight; he cuts off its roots and leaves, strips off its bark, and strips it down to the very end, and finds no solid core at all. Householder of the fire-clan! So it is with you: you set up a thesis of your own, I now seek well within it for its true meaning, and there is no solid core at all, just as with the plantain tree; and yet in this assembly you dare to speak. I have never seen, among ascetics and brahmins, anyone who, with what he knows and what he sees, could debate together with the Tathāgata, the Worthy One, the Perfectly Awakened One, with what he knows and sees, and not be crushed. And yet you yourself said: ‘The wind of my debate can flatten grass and snap trees, break metal and stone, subdue nāgas and elephants, and will surely make the other break into sweat on the forehead and under the arms, with water running from his pores.’ Now, setting out your own meaning, you cannot stand by yourself; all those marks you boasted of before, of subduing others, you have now taken upon yourself, and yet you cannot move a single hair of the Tathāgata.” At that time the World-Honored One, in the midst of the assembly, drew aside his uttarāsaṅga and bared his chest for all to see: “Try and see—can you move a single hair of the Tathāgata?” At that time Satyaka the Nirgrantha remained silent, bowed his head, ashamed and pale.
At that time there was in the assembly a Licchavi named Durmukha, who rose from his seat, arranged his garments, joined his palms, and said to the Buddha: “World-Honored One! Please hear me give a simile.” The Buddha said to Durmukha: “Speak when you know it is time.” Durmukha said to the Buddha: “World-Honored One! It is like a man who takes a measure and from a great heap of grain takes out two or three measures; so it is now with this Satyaka the Nirgrantha. World-Honored One! It is like a householder, very rich with much wealth, who suddenly commits an offence, and all his wealth is confiscated by the royal household; so it is with Satyaka the Nirgrantha: all his talent and eloquence has been taken over by the Tathāgata. It is like the great water beside a town or village, where men and women, young and old, all go into the water to play; they catch a crab in the water, cut off its legs, and set it on dry land, and because it has no legs it cannot go back into the great water. So it is with Satyaka the Nirgrantha: all his talent and eloquence has been cut off by the Tathāgata, and he will never again dare come to the Tathāgata to debate as an opponent.”
At that time Satyaka the Nirgrantha, blazing with anger, spat and cursed the Licchavi Durmukha, saying: “You crude, careless thing! Not examining clearly, why do you squawk here? I am debating with the ascetic Gautama myself; what has it to do with you?” Satyaka the Nirgrantha, having cursed Durmukha, further said to the Buddha: “Set aside the base talk of those common folk; I now have something else to ask.” The Buddha said to Satyaka the Nirgrantha: “Ask whatever you wish; I will answer as asked.” “Gautama! How do you teach your disciples so that they leave doubt behind?” The Buddha said to the householder of the fire-clan: “I teach my disciples: all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is to be contemplated as it really is as not self, not other than self, and not within one another; so it is likewise with feeling, perception, formations, and consciousness. When they train in this, they will surely see the footing and not be broken; they are able to accomplish the knowledge and vision of weariness, and guard the door of the deathless; though not all have reached the end, all are heading toward nirvāṇa. Disciples like this, following my teaching, leave doubt behind.” He asked further: “Gautama! And how do you instruct your disciples so that in the Buddha’s Dharma they exhaust the outflows, attain liberation of mind without outflows and liberation by wisdom, and in this very life know for themselves, realize in their own persons: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence’?” The Buddha said to the householder of the fire-clan: “By just this Dharma: all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is to be known as it really is as not self, not other than self, and not within one another; so it is likewise with feeling, perception, formations, and consciousness. At that time he accomplishes three things unsurpassed: unsurpassed knowledge, unsurpassed liberation, unsurpassed knowledge and vision of liberation. Having accomplished the three things unsurpassed, he reveres, honours, and makes offerings to the teacher as to the Buddha. The World-Honored One, awakened to all dharmas, with this Dharma tames his disciples, so that they gain security, gain fearlessness, are tamed and stilled, and reach nirvāṇa at last. It is for the sake of nirvāṇa that the World-Honored One teaches his disciples the Dharma. Householder of the fire-clan! My disciples in this Dharma exhaust the outflows, attain liberation of mind, attain liberation by wisdom, and in this very life know for themselves, realize in their own persons: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’”
Satyaka the Nirgrantha said to the Buddha: “Gautama! A strong man under a rain of sword blades may still escape; from Gautama’s hand in debate it is hard to get free. A raging poisonous snake can still be avoided; the fierce fire of a wilderness marsh can still be avoided; a fierce drunken elephant can still be escaped; a mad and hungry lion—all these can be escaped; but from the hand of the ascetic Gautama in debate it is hard to get free. I am not of the rank to be Gautama’s opponent in debate; I am only a common, rash, mean fellow, ill-equipped for debate, who came to Gautama for the sake of debate. Ascetic Gautama! This Vaiśālī is a rich and happy land, with the Zhepoli Shrine, the Qi’anluo Tree Shrine, the Shrine of Many Sons, the Gautama-at-Juloutuo Shrine, the Poluo Shouchi Shrine, the Shrine of Laying Down the Heavy Burden, and the Shrine of the Strongmen’s Jeweled Crown. World-Honored One! Please dwell at ease in this land of Vaiśālī, so that the gods, Māra, Brahmā, ascetics, brahmins, and the beings of the world may always revere, serve, and make offerings to the World-Honored One here, and so that these gods, Māra, Brahmā, ascetics, and brahmins may be long at ease. May the World-Honored One remain here, and tomorrow morning, together with the great assembly, accept my humble meal.” At that time the World-Honored One consented by remaining silent.
At that time Satyaka the Nirgrantha, knowing that the Buddha, the World-Honored One, had accepted the invitation by remaining silent, rejoiced and rejoiced in accord, rose from his seat, and left. At that time Satyaka the Nirgrantha, on the road back, said to the Licchavis: “I have invited the ascetic Gautama and the great assembly and am preparing a meal; each of you prepare one pot of food and bring it to me.” The Licchavis each went home, prepared through the night, and in the morning brought it to Satyaka the Nirgrantha. In the morning Satyaka the Nirgrantha swept and sprinkled, spread the seats, prepared clean water, and sent a messenger to the Buddha to announce: “The time has come.” At that time the World-Honored One and the great assembly put on their robes, took their bowls, went to where Satyaka the Nirgrantha was, and sat down before the assembly. Satyaka the Nirgrantha with his own hands offered pure food and drink and let the whole assembly eat their fill. When they had eaten, the bowls were washed. Satyaka the Nirgrantha, knowing that the Buddha had finished eating and washed his bowl, took a low seat and sat before the Buddha. At that time the World-Honored One spoke a verse of rejoicing for Satyaka the Nirgrantha:
“Among the many great sacrificial gatherings, the tending of the sacred fire is supreme;
among the Veda scriptures, the Sāvitrī is supreme;
among humans the king is supreme; among the rivers the great ocean is supreme;
among the stars the moon is supreme; among the lights the sun is supreme;
among gods and humans in the ten directions, the Fully Awakened One is supreme.”
At that time the World-Honored One, having taught Satyaka the Nirgrantha the Dharma in various ways, instructing, teaching, illuminating, and gladdening him, returned to his own dwelling. At that time the bhikṣus, on the road back, discussed together: “The five hundred Licchavis each prepared food and drink for Satyaka the Nirgrantha; from where do those Licchavis gain merit? From where does Satyaka the Nirgrantha gain merit?” At that time the bhikṣus returned to their own dwelling, put away their robes and bowls, and having washed their feet came to the World-Honored One, bowed their heads at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! Just now on the road we discussed together: the five hundred Licchavis prepared food and drink for Satyaka the Nirgrantha and offered it to the World-Honored One and the great assembly; from where do those Licchavis gain merit? From where does Satyaka the Nirgrantha gain merit?” The Buddha said to the bhikṣus: “Those Licchavis prepared food and drink for the sake of Satyaka the Nirgrantha; they gain merit through Satyaka the Nirgrantha as the condition. The merit Satyaka the Nirgrantha gains is the Buddha’s virtue. What those Licchavis gain is the fruit and reward of the condition of giving to one with greed, hatred, and delusion; what Satyaka the Nirgrantha gains is the fruit and reward of the condition of giving to one free of greed, hatred, and delusion.”
〔Summary verse · Discourses 103–110〕（0037b26）The eight discourses above are gathered by name by the compilers in a single verse: “the ten questions of Biduoluo”—the discourse this first name of the verse points to is not included in this fascicle; “Kṣemaka”—the bhikṣu Kṣemaka, in his illness, questions and answers back and forth with the elders about the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ (Discourse 103); “Yama-”—the bhikṣu Yamaka gives rise to an evil wrong view, and Śāriputra breaks it for him (Discourse 104); “Śreṇika”—the wanderer Śreṇika asks about the declaring of where dead disciples are reborn (Discourse 105); “Anurā-”—the bhikṣu Anurādha answers the wanderers’ question about the Tathāgata after death as undeclared (Discourse 106); “the householder”—the householder Nakula hears that in a body afflicted with suffering one trains in a mind not afflicted with suffering (Discourse 107); “west”—the many bhikṣus from the west take their leave, and Śāriputra teaches them the taming of desire and craving (Discourse 108); “the tip of a hair”—the name in the verse is taken from the simile of taking up the pond’s water with a hair, a blade of grass, a fingernail (Discourse 109); “Satyaka”—Satyaka the Nirgrantha debates with the Buddha (Discourse 110).
卷第七Fascicle 7
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第七，承卷第一至卷第三、卷第五，仍屬五取蘊相應，自經一百三十九至經一百八十七，凡四十七經；其中經一百四十與經一百四十一、經一百四十三與經一百四十四，底本各以一題合標二號，各作一經一段。本卷無偈，亦無攝頌。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0042c12）經名是「雜阿含經」，這是「卷第七」。譯者署名「宋天竺三藏求那跋陀羅譯」——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷收經四十七部，自經一百三十九至經一百八十七，其中有二處以一個經題合標兩個經號；卷末仍以「雜阿含經卷第七」作結。
〔139·何所有故〕（0042c15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛於什麼，執著於什麼？在什麼上見有我，使尚未生起的憂、悲、惱、苦生起，使已經生起的憂、悲、惱、苦更加增長廣大？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止，唯願世尊為我們詳細解說；諸比丘聽了之後，自當領受奉行。』佛告訴諸比丘：『由於色存在的緣故，色生起；由於繫縛於色、執著於色的緣故，在色上見有我，使尚未生起的憂、悲、惱、苦生起，使已經生起的憂、悲、惱、苦更加增長廣大。受、想、行、識也是這樣。諸比丘！你們認為怎樣？色是常呢？還是非常呢？』比丘們回答說：『是無常的，世尊！』佛又問：『如果是無常的，那是苦嗎？』回答說：『是苦，世尊！』『正是這樣，比丘！如果是無常的，就是苦；由於這苦存在的緣故，這件事生起、繫縛、執著、見有我，使尚未生起的憂、悲、惱、苦生起，使已經生起的憂、悲、惱、苦更加增長廣大。受、想、行、識也是這樣。所以，諸比丘！所有的色，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的，那一切都不是我、不是異於我、不是相互在對方之中，這叫做正慧。受、想、行、識也是這樣。又如果是所見、所聞、所覺、所識的，所生起、所尋求、所憶念、所隨之覺察、所隨之觀察的，那一切都不是我、不是異於我、不是相互在對方之中，這叫做正慧。如果見到有我、有世間、有此世、有他世，是常、是恆、是不變易的，那一切都不是我、不是異於我、不是相互在對方之中，這叫做正慧。又如果有這樣的見：不是此世的我、不是此世的我所、不是當來的我、不是當來的我所，那一切都不是我、不是異於我、不是相互在對方之中，這叫做正慧。如果多聞的聖弟子對這六種見處，觀察為不是我、不是我所，這樣觀察的人，對佛的狐疑斷除了，對法、僧的狐疑斷除了。比丘！這就叫做多聞聖弟子不再會造作身、口、意業而趨向三惡道；縱使放逸，這聖弟子也決定趨向三菩提，在天上人間往來七次受生，作盡苦的邊際。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔140–141·次經亦如是〕（0043a16）下一部經也是這樣。差別在於：對苦、集、滅、道的狐疑斷除了。再下一部經也是這樣。差別在於：對佛、法、僧、苦、集、滅、道的狐疑斷除了。
〔142·未起我、我所〕（0043a20）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使尚未生起的我、我所、我慢的繫縛執著生起，使已經生起的我、我所、我慢的繫縛執著更加增長廣大？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔143–144·第二、第三經〕（0043a27）第二經、第三經，也和上面一樣。
〔145·有漏、障礙〕（0043a28）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使尚未生起的有漏、障礙、燒然、憂、悲、惱、苦生起，使已經生起的有漏、障礙、燒然、憂、悲、惱、苦更加增長廣大？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔146·三受於世間〕（0043b05）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，而使三受在世間運轉？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔147·三苦世間轉〕（0043b10）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使三苦在世間運轉？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔148·世八法〕（0043b15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使世間八法在世間運轉？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔149·我勝、我等〕（0043b20）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——我勝於人、我與人相等、我卑於人——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔150·有勝我者〕（0043b26）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——有勝過我的人、有與我相等的人、有比我卑下的人——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔151·無勝我者〕（0043c03）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——沒有勝過我的人、沒有與我相等的人、沒有比我卑下的人——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔152·有我、有此世〕（0043c09）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——有我、有此世、有他世，是常、恆、不變易之法，就這樣安住——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔153·如是我、彼〕（0043c15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——像這樣，我與彼，一切不二、不異、不滅——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔154·無施、無會〕（0043c21）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——沒有布施、沒有大會、沒有說，沒有善趣、惡趣的業報，沒有此世、他世，沒有母、沒有父、沒有眾生，世間沒有阿羅漢正到、正趣，在此世、他世見法、自己知道、親身作證、具足而住，說：我的生死已經窮盡，梵行已經建立，所應作的已經作完，自己知道不再受後有——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔155·無力、無精進〕（0044a01）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——沒有力、沒有精進、沒有力精進、沒有士夫的方便、沒有士夫的精勤、沒有士夫的方便精勤、沒有自作、沒有他作、沒有自他作；一切人、一切眾生、一切神，沒有方便、沒有力、沒有勢、沒有精進、沒有堪能，都是定分、相續、轉變，在六趣中受苦受樂——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔156·死後斷壞〕（0044a11）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——諸眾生此世活著，死後斷滅壞散、一無所有；四大和合而成的士夫，身命終了時，地歸於地、水歸於水、火歸於火、風歸於風，諸根隨著虛空而轉去；以輿床為第五，四個人抬著死人前往墳墓之間，乃至尚未焚燒時還可辨認，焚燒之後，白骨呈鴿子之色立在那裡；高慢的人知道布施，黠慧的人知道受施；如果說有後世的，那一切都是虛誑妄說；不論是愚者還是智者，死後於他世，都斷滅壞散、一無所有——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔157·眾生煩惱〕（0044a22）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——眾生的煩惱，無因無緣——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔158·眾生清淨〕（0044a28）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——眾生的清淨，無因無緣——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔159·眾生無知無見〕（0044b05）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——眾生的無知無見，無因無緣——？』那時，諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔160·作如是見〕（0044b11）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法？』〔此經底本未列所見所說之內容。〕那時，諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔161·七身非作〕（0044b16）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——所謂七身，非所造作、非造作所作，非變化、非變化所化，不可殺、不動搖、堅實。是哪七種呢？就是地身、水身、火身、風身、樂、苦、命。這七種身非所造作、非造作所作，非變化、非變化所化，不可殺、不動搖、堅實、不轉、不變、不相逼迫。或福、或惡、或福惡，或苦、或樂、或苦樂，或士梟、士首，也都不逼迫世間。或命、或身，七身之間的空隙容得刀往返穿過，也不傷害命；在那裡沒有殺、沒有殺者，沒有繫縛、沒有繫縛者，沒有念、沒有念者，沒有教、沒有教者——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔162·作、教作〕（0044b29）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——自己作、教人作，自己斷、教人斷，自己煮、教人煮，自己殺、教人殺，殘害眾生、盜取他人財物、行邪婬、明知而說妄語、飲酒、穿牆、斷鎖、偷奪，又攔路殘害村落、殘害城邑、殘害人民，用極鋒利的劍輪割切，斫截成一大堆肉；作這樣的學說：那不是惡的因緣，也不招致惡。在恆河南岸殺害而去，在恆河北岸作大會而來，那不是福、惡的因緣，也不招致福、惡。惠施、調伏、護持、行利、同利，在這些所作上，也不是作福——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔163·十四百千生門〕（0044c12）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——在這十四百千種生門、六十千六百五業、三業、二業、一業、半業、六十二道跡、六十二內劫、一百二十泥黎、一百三十根、三十六貪界、四十九千龍家、四十九千金翅鳥家、四十九千邪命外道、四十九千外道出家、七想劫、七無想劫、七阿修羅、七毘舍遮、七天、七人、七百海、七夢、七百夢、七險、七百險、七覺、七百覺、六生、十增進、八大士地之中，在這八萬四千大劫裡，不論是愚者還是智者，往來經歷，終究到達苦的邊際——沒有任何沙門、婆羅門這樣說：我常常持戒，承受種種苦行，修習種種梵行，使尚未成熟的業成熟，把已經成熟的業棄捨——進退都不可得知。這苦樂是常住的，生死有一定的數量。譬如把線團擲向空中，漸漸落下來，到了地上自然停住；這八萬四千大劫的生死定量，也是這樣。』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔164·風不吹〕（0045a02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——風不吹、火不燃、水不流、箭不射、懷孕不生產、乳汁不可擠取，日月或出或沒、或明或暗，都不可知——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔165·大梵自在〕（0045a09）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——這大梵自在，造作自然，是眾生之父——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔166·餘則虛名〕（0045a15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——色是我，其餘只是虛名；無色是我，其餘只是虛名；色非色是我，其餘只是虛名；非色非無色是我，其餘只是虛名；我有邊，其餘只是虛名；我無邊，其餘只是虛名；我有邊無邊，其餘只是虛名；我非有邊非無邊，其餘只是虛名。一想、種種想、多想、無量想，我一向是樂、一向是苦、或苦、或樂、或不苦不樂，其餘只是虛名——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔167·餘則妄想〕（0045a26）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——色是我，其餘都是妄想；非色、非非色是我，其餘都是妄想；我有邊，其餘都是妄想；我無邊，其餘都是妄想；我非有邊非無邊，其餘都是妄想。我是一想、種種想、少想、無量想，我一向是樂、一向是苦，或苦、或樂、或不苦不樂——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔168·世間常〕（0045b06）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——我、世間是常，世間是無常，世間是常亦無常，世間是非常非無常；世間有邊，世間無邊，世間有邊亦無邊，世間非有邊非無邊；命就是身，命與身相異；如來死後有，如來死後無，如來死後有亦無，如來死後非有非無——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔169·世間我常〕（0045b15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——世間與我是常，世間與我是無常，世間與我是常亦無常，世間與我是非常非無常；我與苦是常，我與苦是無常，我與苦是常亦無常，我與苦是非常非無常；世間與我是自作，世間與我是他作，世間與我是自作他作，世間與我是非自作非他作、非自非他無因而作；世間、我與苦是自作，世間、我與苦是他作，世間、我與苦是自他作，世間、我與苦是非自非他無因而作——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔170·見法般涅槃〕（0045b26）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——如果沒有五欲的娛樂，這就是見法般涅槃；如果離開惡不善法，有覺、有觀，由離而生喜樂，進入初禪，乃至第四禪，這就是第一義般涅槃——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔171·我正斷〕（0045c05）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於什麼存在的緣故，什麼生起？繫縛執著於什麼，在什麼上見有我，使諸眾生生起這樣的見解、作這樣的說法——如果粗的四大之色斷滅壞散、一無所有，這叫做我正斷；如果又是我於欲界斷滅壞散、死後一無所有，這叫做我正斷；如果又是我於色界死後斷滅壞散、一無所有，這叫做我正斷；如果得到空入處、識入處、無所有入處、非想非非想入處，我死後斷滅壞散、一無所有，這叫做我正斷——？』諸比丘稟告佛說：『世尊是法的根本、法的眼目、法的依止……』像這樣詳細地說，次第如同上面的三經〔『經一百三十九至經一百四十一』〕。
〔172·無常者當斷〕（0045c15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『如果法是無常的，就應當斷除；斷除那法之後，就以義利饒益自己，長夜安樂。什麼法是無常的？色是無常的，受、想、行、識是無常的。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔173·過去無常法〕（0045c20）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『如果是過去的無常法，就應當斷除；斷除那法之後，就以義利饒益自己，長夜安樂。什麼是過去的無常法？過去的色是無常法，過去的欲是無常法，那法應當斷除。斷除那法之後，就以義利饒益自己，長夜安樂。受、想、行、識也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。同樣地，未來、現在、過去現在、未來現在、過去未來、過去未來現在。
〔174·當求大師〕（0045c29）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『為了斷除無常法的緣故，應當尋求大師。什麼是無常法？就是色是無常法；為了斷除那法，應當尋求大師。受、想、行、識也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。同樣地，過去、未來、現在、過去未來現在，應當尋求大師，八種經是這樣。種種的教導、隨順、安頓、廣為安頓、周遍普遍地安頓、引導、廣為引導、究竟地引導、宣說、廣為宣說、隨順宣說、第二個伴侶、真正的善知識、同心同意、憐愍、悲憫、崇尚義利、崇尚安慰、快樂、崇尚觸、崇尚安穩、意欲、精進、方便、廣大方便、堪能的方便、堅固、強健、身心勇猛、勇猛難以降伏、攝受常學、不放逸地修習、思惟、念、覺、知、明、慧、辯才、思量、梵行、如意、念處、正勤、根、力、覺、道、止、觀、念身、正憶念，每一項八經，也如上面所說。如同斷義；同樣地，知義、盡義、吐義、止義、捨義，也是這樣。
〔175·勤求大師〕（0046a16）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！應當生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底除斷滅盡。為了斷除無常之火的緣故，勤求大師。為了斷除什麼無常的緣故而勤求大師？就是為了斷除色的無常的緣故而勤求大師，為了斷除受、想、行、識的無常的緣故而勤求大師。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同斷無常；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，這八種救頭然譬喻經，如上面詳細所說。如同求大師；同樣地，求種種教、隨順教，如上面詳細所說。如同斷義；同樣地，知義、盡義、吐義、止義、捨義、滅義、沒義，也是這樣。
〔176·內身身觀住〕（0046b02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『為了斷除無常的緣故，應當隨修內身身觀而住。什麼法是無常的？就是色是無常的；為了斷除它，應當隨修內身身觀而住。同樣地，受、想、行、識是無常的；為了斷除它們，應當隨修內身身觀而住。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常；同樣地，過去的色無常，未來的色、現在的色、過去未來的色、過去現在的色、未來現在的色、過去未來現在的色無常，為了斷除它們的緣故，應當隨修身身觀而住。受、想、行、識也是這樣。如同隨修內身身觀而住的八種；同樣地，外身身觀、內外身身觀、內受受觀、外受受觀、內外受受觀、內心心觀、外心心觀、內外心心觀、內法法觀、外法法觀、內外法法觀而住，每一項八經，也如上面所說。如同為了斷無常義而修四念處；同樣地，為了知義、盡義、吐義、止義、捨義、滅義、沒義的緣故，隨修四念處，也如上面所說。
〔177·隨修內身身觀〕（0046b19）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！應當生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底斷除。為了斷除無常之火的緣故，隨修內身身觀而住。怎樣是為了斷除無常之火的緣故，隨修內身身觀而住？就是色是無常的，為了斷除它，隨修內身身觀而住；受、想、行、識是無常的，為了斷除它們，隨修內身身觀而住……』詳細地說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常。如同內身身觀而住的八經；同樣地，外身身觀八經、內外身身觀八經，如上面所說。如同身念處二十四經；同樣地，受念處、心念處、法念處二十四經，如上面所說。如同當斷無常九十六經；同樣地，當知、當吐、當盡、當止、當捨、當滅、當沒，每一項九十六經，也如上面所說。
〔178·已生惡不善法〕（0046c10）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底斷除。為了斷除無常之火的緣故，已經生起的惡不善法應當斷除，生起意欲、精勤、攝心，使之增長。為了斷除什麼無常法的緣故，為了斷除已經生起的惡不善法，而生起意欲、方便、攝心增進？就是由於色是無常的緣故，由於受、想、行、識是無常而應當斷除的緣故，使已經生起的惡不善法斷除，生起意欲、方便、攝心增進……』詳細地說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常經；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經，也如上面所說。如同為了斷除已經生起的惡不善法的緣故；同樣地，為了使尚未生起的惡不善法不生起、使尚未生起的善法生起、使已經生起的善法增長廣大的緣故，生起意欲、方便、攝心增進的八經，也如上面所說。如同當斷無常三十二經；同樣地，當知、當吐、當盡、當止、當捨、當滅、當沒，每一項三十二經，如上面詳細所說。
〔179·欲定斷行〕（0047a02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！應當生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底斷除。為了斷除無常之火的緣故，應當修欲定斷行成就如意足。應當斷除什麼法的無常？就是應當斷除色的無常，應當斷除受、想、行、識的無常的緣故，修欲定斷行成就如意足……』如經中詳細所說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經，也如上面所說。如同修欲定；同樣地，精進定、意定、思惟定，也是這樣。如同當斷三十二經；同樣地，當知、當吐、當盡、當止、當捨、當滅、當沒，每一項三十二經，也如上面所說。
〔180·修信根〕（0047a19）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！應當生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底斷除。為了斷除無常之火的緣故，應當修信根。斷除什麼無常法？就是應當斷除色的無常，應當斷除受、想、行、識的無常的緣故，修信根……』像這樣詳細地說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，也如上面所說。如同信根八經；同樣地，修精進根、念根、定根、慧根八經，也如上面所說。如同當斷四十經；同樣地，當知、當吐、當盡、當止、當捨、當滅、當沒四十經，也如上面所說。
〔181·修信力〕（0047b06）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！應當生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底斷除。為了斷除無常之火的緣故，應當修信力。為了斷除什麼無常的緣故，應當修信力？就是為了斷除色的無常的緣故，應當修信力；為了斷除受、想、行、識的無常的緣故，應當修信力……』像這樣詳細地說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經，也如上面所說。如同信力；同樣地，精進力、念力、定力、慧力八經，也如上面所說。如同當斷四十經；同樣地，當知、當吐、當盡、當止、當捨、當滅、當沒，每一項四十經，也如上面所說。
〔182·修念覺分〕（0047b23）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！應當生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底斷除。為了斷除無常之火的緣故，修念覺分。為了斷除什麼法的無常的緣故，修念覺分？就是為了斷除色的無常，修念覺分；應當斷除受、想、行、識的無常，修念覺分……』像這樣詳細地說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經，如上面所說。如同念覺分八經；同樣地，擇法覺分、精進覺分、喜覺分、除覺分、捨覺分、定覺分，每一項八經，也如上面所說。如同當斷五十六經；同樣地，當知、當吐、當盡、當止、當捨、當滅、當沒，每一項五十六經，如上面所說。
〔183·修正見〕（0047c11）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！應當生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底斷除。為了斷除無常之火的緣故，應當修正見。為了斷除什麼無常法之火的緣故，應當修正見？為了斷除色的無常的緣故，應當修正見；為了斷除受、想、行、識的無常的緣故，應當修正見……』像這樣詳細地說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，也如上面所說。如同正見八經；同樣地，正志、正語、正業、正命、正方便、正念、正定，每一項八經，也如上面所說。如同當斷六十四經；同樣地，當知、當吐、當盡、當止、當捨、當滅、當沒，每一項六十四經，也如上面所說。
〔184·苦習盡道〕（0047c28）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！應當生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底斷除無餘。為了斷除無常之火的緣故，應當修苦習盡道。為了斷除什麼無常法的緣故，應當修苦習盡道？就是為了斷除色的無常的緣故，應當修苦習盡道；為了斷除受、想、行、識的無常的緣故，應當修苦習盡道……』像這樣詳細地說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，也如上面所說。如同苦習盡道八經；同樣地，苦盡道、樂非盡道、樂盡道，每一項八經，也如上面所說。如同當斷三十二經；同樣地，當知、當吐、當盡、當止、當捨、當滅、當沒，每一項三十二經，也如上面所說。
〔185·無貪法句〕（0048a16）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！應當生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底斷除無餘。為了斷除無常之火的緣故，應當修無貪法句。為了斷除什麼法的無常的緣故，應當修無貪法句？就是應當斷除色的無常的緣故，修無貪法句；為了斷除受、想、行、識的無常的緣故，修無貪法句……』像這樣詳細地說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，也如上面所說。如同當修無貪法句八經；同樣地，無恚、無癡的諸句、正句、法句，每一項八經，如上面所說。如同當斷二十四經；同樣地，當知、當吐、當盡、當止、當捨、當滅、當沒，每一項二十四經，也如上面所說。
〔186·當修止〕（0048b04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如有人，火燒著頭上的衣服，應當怎樣救？』比丘稟告佛說：『世尊！應當生起增上的意欲，慇懃方便，及時救火，使它熄滅。』佛告訴比丘：『頭上的衣服燒著，尚且可以暫時忘掉；無常的熾盛之火，應當徹底斷除。為了斷除無常之火的緣故，應當修止。為了斷除什麼法的無常的緣故，應當修止？就是為了斷除色的無常的緣故，應當修止；為了斷除受、想、行、識的無常的緣故，應當修止……』像這樣詳細地說，乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常；同樣地，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，也如上面所說。如同修止八經；同樣地，修觀八經，也如上面所說。如同當斷十六經；同樣地，當知、當吐、當盡、當止、當捨、當滅、當沒，每一項十六經，也如上面所說。〔世尊說：〕『所有的色，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的，那一切都不是我、不是異於我、不是相互在對方之中，要如實知道；受、想、行、識也是這樣。多聞的聖弟子這樣正確觀察的人，對色生起厭離，對受、想、行、識生起厭離；厭離之後就不喜樂，由於不喜樂所以解脫，解脫之後生起解脫知見：我的生死已經窮盡，梵行已經建立，所應作的已經作完，自己知道不再受後有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。〔世尊說：〕『如同無常；同樣地，動搖、旋轉、羸弱病苦、破壞、飄忽迅疾、朽爛敗壞、危殆困頓、不恆常、不安穩、變易、惱苦、災患、魔的邪惑、魔的勢力、魔的器具，如同水沫、如同水泡、如同芭蕉、如同幻化，微弱低劣、貪著嗜好、殺摽、刀劍、嫉妒、相互殘害、損減、衰耗、繫縛、捶打、惡瘡、癰疽、尖利的刺、煩惱、謫罰、陰蓋、過患、處於憂愁、憂慼、惡知識，苦、空、非我、非我所，怨家連鎖，非義利、非安慰，熱惱、無蔭蔽、無洲渚、無覆蓋、無依靠、無救護，生法、老法、病法、死法、憂悲法、惱苦法、無力法、羸劣法、不可欲法、誘引法、將養法、有苦法、有殺法、有惱法、有熱法、有相法、有吹法、有取法、深險法、艱難澀滯法、不正法、兇暴法、有貪法、有恚法、有癡法、不住法、燒然法、罣礙法、災法、集法、滅法、骨聚法、肉段法、執炬法、火坑法，如同毒蛇、如同夢、如同假借之物、如同樹上的果實、如同屠牛的人、如同殺人的人、如同觸到的露水、如同淹沒的水、如同急流、如同織布的縷線、如同以車輪涉水、如同跳躍的杖、如同毒瓶、如同毒身、如同毒花、如同毒果、煩惱的動搖。像這樣，比丘！乃至為了斷除過去、未來、現在的無常，乃至滅、沒，應當修止觀。為了斷除什麼法的過去、未來、現在的無常，乃至滅、沒，而修止觀？就是為了斷除色的過去、未來、現在的無常，乃至滅、沒，所以修止觀。受、想、行、識也是這樣。所以，所有的色，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的，那一切都不是我、不是異於我、不是相互在對方之中，要如實知道。受、想、行、識也是這樣。多聞的聖弟子這樣觀察的人，對色生起厭離，對受、想、行、識生起厭離；由於厭離所以不喜樂，由於不喜樂所以解脫，解脫之後生起解脫知見：我的生死已經窮盡，梵行已經建立，所應作的已經作完，自己知道不再受後有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔187·一法成就〕（0048c27）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『由於成就一法的緣故，就不再能夠知道色是無常的，知道受、想、行、識是無常的。哪一法成就呢？就是貪欲。一法成就，就不能夠知道色是無常的，知道受、想、行、識是無常的。哪一法成就呢？就是無貪欲。成就無貪欲法的人，能夠知道色是無常的，能夠知道受、想、行、識是無常的。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。〔世尊說：〕『如同成就與不成就；同樣地，知與不知、親與不親、明與不明、識與不識、察與不察、量與不量、覆與不覆、種與不種、掩與不掩、映翳與不映翳，也是這樣。如同知；同樣地，識、解、受、求、辯、獨證，也是這樣。如同貪；同樣地，恚、癡、瞋、恨、呰、執、嫉、慳、幻、諂、無慚、無愧、慢、慢慢、增慢、我慢、增上慢、邪慢、卑慢、憍慢、放逸、矜高、曲為、相規利、誘利、惡欲、多欲、常欲、不敬、惡口、惡知識、不忍、貪嗜、下貪、惡貪、身見、邊見、邪見、見取、戒取、欲愛、瞋恚、睡眠、掉悔、疑、惛悴、蹁蹮、贔屓、懶、亂想、不正憶、身濁、不直、不軟、不異、欲覺、恚覺、害覺、親覺、國土覺、輕易覺、愛他家覺、愁憂、惱苦。對於這一一法，乃至映翳，就不能夠滅除色而作證。是哪一法呢？就是惱苦；由於惱苦映翳的緣故，不能夠對色的滅盡作證，不能夠對受、想、行、識的滅盡作證。由於一法不映翳的緣故，能夠對色的滅盡作證，能夠對受、想、行、識的滅盡作證。是哪一法呢？就是惱苦；由於這一法不映翳的緣故，能夠對色的滅盡作證，能夠對受、想、行、識的滅盡作證。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
Fascicle 7 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: continuing from Fascicles 1 to 3 and Fascicle 5 and still within the Connected Discourses on the Five Aggregates of Clinging, from the one hundred and thirty-ninth discourse to the one hundred and eighty-seventh, forty-seven discourses in all; among them, Discourses 140 and 141, and Discourses 143 and 144, are each marked in the base text with two numbers under a single heading, and each is made one discourse and one segment. This fascicle has no verse, and no summary verse. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0042c12）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 7.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds forty-seven discourses, from the one hundred and thirty-ninth to the one hundred and eighty-seventh, and in two places a single discourse heading is marked with two discourse numbers; at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 7.”
〔139 · Because what exists〕（0042c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound to what, attached to what, in what does one see a self, so that sorrow, lamentation, distress, and suffering not yet arisen arise, and sorrow, lamentation, distress, and suffering already arisen grow and increase still more?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may the World-Honored One explain it at length for us; having heard it, the bhikṣus will receive it and practice accordingly.” The Buddha said to the bhikṣus: “Because form exists, form arises; because one is bound to form and attached to form, one sees a self in form, so that sorrow, lamentation, distress, and suffering not yet arisen arise, and sorrow, lamentation, distress, and suffering already arisen grow and increase still more. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! What do you think? Is form permanent, or is it not permanent?” The bhikṣus answered: “It is impermanent, World-Honored One!” The Buddha asked further: “If it is impermanent, is it suffering?” They answered: “It is suffering, World-Honored One!” “Just so, bhikṣu! If it is impermanent, it is suffering; because this suffering exists, this thing arises, is bound, is attached, and sees a self, so that sorrow, lamentation, distress, and suffering not yet arisen arise, and sorrow, lamentation, distress, and suffering already arisen grow and increase still more. So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣus! All form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another; this is called right wisdom. So it is likewise with feeling, perception, formations, and consciousness. Further, whatever is seen, heard, sensed, or cognized, whatever is arisen, sought, recollected, followed in awareness, or followed in contemplation—all of it is not self, not other than self, and not within one another; this is called right wisdom. If one sees that there is a self, that there is a world, that there is this world, that there is another world, that it is permanent, constant, not subject to change—all of it is not self, not other than self, and not within one another; this is called right wisdom. Further, if there is such a view—it is not the self of this world, not what is mine in this world, not the self to come, not what is mine to come—all of it is not self, not other than self, and not within one another; this is called right wisdom. If the learned noble disciple contemplates these six standpoints of view as not self and not mine, then for one who contemplates thus, doubt about the Buddha is cut off, and doubt about the Dharma and the Saṅgha is cut off. Bhikṣu! This is called the learned noble disciple who is no longer able to do deeds of body, speech, and mind that go to the three evil destinies; even if he is heedless, this noble disciple is certain to be directed toward saṃbodhi, goes back and forth among gods and humans for seven rebirths, and makes an end of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔140–141 · The next discourse is likewise〕（0043a16）The next discourse is likewise. The difference is: doubt about suffering, arising, cessation, and the path is cut off. The discourse after that is likewise. The difference is: doubt about the Buddha, the Dharma, the Saṅgha, suffering, arising, cessation, and the path is cut off.
〔142 · ‘I’ and ‘mine’ not yet arisen〕（0043a20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that the fetters of ‘I,’ ‘mine,’ and conceit that bind and attach, not yet arisen, arise, and the fetters of ‘I,’ ‘mine,’ and conceit that bind and attach, already arisen, grow and increase still more?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔143–144 · The second and third discourses〕（0043a27）The second discourse and the third discourse are also as above.
〔145 · Outflows and obstruction〕（0043a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that outflows, obstruction, burning, sorrow, lamentation, distress, and suffering not yet arisen arise, and outflows, obstruction, burning, sorrow, lamentation, distress, and suffering already arisen grow and increase still more?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔146 · The three feelings in the world〕（0043b05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that the three feelings turn in the world?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔147 · The three sufferings turning in the world〕（0043b10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that the three sufferings turn in the world?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔148 · The eight worldly dharmas〕（0043b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that the eight worldly dharmas turn in the world?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔149 · I am superior, I am equal〕（0043b20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—‘I am superior, I am equal, I am inferior’—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔150 · There is one superior to me〕（0043b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—there is one superior to me, there is one equal to me, there is one inferior to me—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔151 · There is none superior to me〕（0043c03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—there is none superior to me, there is none equal to me, there is none inferior to me—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔152 · There is a self, there is this world〕（0043c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—there is a self, there is this world, there is another world, permanent, constant, not subject to change, abiding just so—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔153 · Thus I and that〕（0043c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—thus I and that are in every way not two, not different, not ceasing—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔154 · No giving, no sacrificial gathering〕（0043c21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—there is no giving, no sacrificial gathering, no teaching; there is no karmic reward of good destinies and evil destinies; there is no this world and no other world; there is no mother, no father, no beings; in the world there are no arhats who have rightly arrived and rightly gone, who in this world and the other world see the Dharma, know it for themselves, realize it in their own person, and dwell having attained it, saying: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence’—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔155 · No power, no effort〕（0044a01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—there is no power, no effort, no power and effort, no human endeavour, no human exertion, no human endeavour and exertion, nothing self-made, nothing made by another, nothing made by self and another; all people, all beings, all spirits have no means, no power, no strength, no effort, no capacity; all is fixed allotment, continuity, and transformation, undergoing suffering and pleasure in the six destinies—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔156 · Destroyed after death〕（0044a11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—beings live in this world, and after death are destroyed and scattered and are nothing at all; the person made of the four great elements in combination, when the life of the body ends, earth returns to earth, water returns to water, fire returns to fire, wind returns to wind, and the faculties turn away into space; with the bier as the fifth, four men carry the dead man to the charnel ground, and until it is burned it can still be recognized; after it is burned, the white bones stand there the colour of doves; the haughty know giving, the clever know receiving gifts; those who say there is a later world all speak empty and false words; whether fool or wise, after death, in the other world, all are destroyed and scattered and are nothing at all—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔157 · The defilement of beings〕（0044a22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the defilement of beings is without cause, without condition—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔158 · The purity of beings〕（0044a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the purity of beings is without cause, without condition—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔159 · The ignorance and blindness of beings〕（0044b05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the ignorance and blindness of beings is without cause, without condition—?” At that time the bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔160 · Holding such a view〕（0044b11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement?” [In this discourse the base text does not set out the content of what is seen and said.] At that time the bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔161 · The seven bodies, not made〕（0044b16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the so-called seven bodies are not made, not made by a maker, not transformed, not transformed by a transformer, not slain, unmoving, solid. What are the seven? Namely, the earth body, the water body, the fire body, the wind body, pleasure, pain, and life. These seven bodies are not made, not made by a maker, not transformed, not transformed by a transformer, not slain, unmoving, solid, not turning, not changing, not pressing upon one another. Whether merit, or evil, or merit and evil, or suffering, or pleasure, or suffering and pleasure, or a man beheaded, a man’s head—none of these presses upon the world either. Whether life or body, the gaps between the seven bodies admit a knife passing back and forth, and it does not harm life; there, there is no killing and no killer, no binding and no binder, no recollecting and no recollector, no teaching and no teacher—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔162 · Doing and causing to do〕（0044b29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—doing oneself and causing others to do, cutting and causing to cut, cooking and causing to cook, killing and causing to kill, harming beings, stealing others’ wealth, engaging in sexual misconduct, knowingly speaking falsehood, drinking liquor, breaking through walls, cutting locks, robbing, and further lying in wait on the road to harm villages, harm towns, and harm the people, cutting with exceedingly sharp sword-wheels, hacking them into one great heap of flesh; holding this doctrine: that is not a cause and condition of evil, nor does it bring evil. Killing and harming on the south bank of the Ganges as one goes, holding great gatherings on the north bank of the Ganges as one comes—that is not a cause and condition of merit or evil, nor does it bring merit or evil. In giving, taming, protecting, acting for others’ benefit, and sharing benefit—in these deeds too there is no making of merit—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔163 · Fourteen hundred thousand gateways of birth〕（0044c12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—among these fourteen hundred thousand gateways of birth, sixty thousand six hundred and five actions, three actions, two actions, one action, half an action, sixty-two paths, sixty-two inner eons, one hundred and twenty hells, one hundred and thirty faculties, thirty-six realms of craving, forty-nine thousand nāga clans, forty-nine thousand garuḍa clans, forty-nine thousand outsiders of wrong livelihood, forty-nine thousand wanderers of other sects, seven eons of perception, seven eons without perception, seven asuras, seven piśācas, seven gods, seven humans, seven hundred seas, seven dreams, seven hundred dreams, seven perils, seven hundred perils, seven awakenings, seven hundred awakenings, six births, ten advancements, and eight stages of great beings—within these eighty-four thousand great eons, whether fool or wise, going and coming through them, in the end they reach the end of suffering; there is no ascetic or brahmin who speaks thus: ‘I constantly keep the precepts, undergo all kinds of austerities, and cultivate all kinds of pure conduct, ripening karma not yet ripe and casting off karma already ripe’—advance and retreat cannot be known. This suffering and pleasure abide permanently; birth and death have a fixed measure. It is like a ball of thread thrown into the air: it gradually comes down and, reaching the ground, stops of itself; the fixed measure of birth and death in these eighty-four thousand great eons is likewise.” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔164 · The wind does not blow〕（0045a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the wind does not blow, fire does not burn, water does not flow, arrows do not fly, the pregnant do not give birth, milk cannot be drawn; whether sun and moon rise or set, are bright or dark, none of it can be known—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔165 · Great Brahmā, sovereign〕（0045a09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—this Great Brahmā, sovereign, creating of his own nature, is the father of beings—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔166 · The rest is empty name〕（0045a15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—form is the self, the rest is empty name; the formless is the self, the rest is empty name; form and the formless are the self, the rest is empty name; neither form nor the formless is the self, the rest is empty name; the self is finite, the rest is empty name; the self is infinite, the rest is empty name; the self is both finite and infinite, the rest is empty name; the self is neither finite nor infinite, the rest is empty name. One perception, various perceptions, many perceptions, immeasurable perceptions; the self is wholly happy, wholly suffering, or suffering, or happy, or neither suffering nor happy; the rest is empty name—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” It is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔167 · The rest is false imagining〕（0045a26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—form is the self, the rest is all false imagining; not form and not not-form is the self, the rest is all false imagining; the self is finite, the rest is all false imagining; the self is infinite, the rest is all false imagining; the self is neither finite nor infinite, the rest is all false imagining. The self is of one perception, of various perceptions, of few perceptions, of immeasurable perceptions; the self is wholly happy, wholly suffering, or suffering, or happy, or neither suffering nor happy—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔168 · The world is eternal〕（0045b06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the self and the world are eternal, the world is not eternal, the world is both eternal and not eternal, the world is neither eternal nor not eternal; the world is finite, the world is infinite, the world is both finite and infinite, the world is neither finite nor infinite; the life-principle is the body, the life-principle and the body are different; the Tathāgata exists after death, the Tathāgata does not exist after death, the Tathāgata both exists and does not exist after death, the Tathāgata neither exists nor does not exist after death—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔169 · The world and the self are eternal〕（0045b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the world and the self are eternal, the world and the self are not eternal, the world and the self are both eternal and not eternal, the world and the self are neither eternal nor not eternal; the self and suffering are eternal, the self and suffering are not eternal, the self and suffering are both eternal and not eternal, the self and suffering are neither eternal nor not eternal; the world and the self are self-made, the world and the self are made by another, the world and the self are made by self and another, the world and the self are neither self-made nor made by another, made neither by self nor by another, without cause; the world, the self, and suffering are self-made, the world, the self, and suffering are made by another, the world, the self, and suffering are made by self and another, the world, the self, and suffering are made neither by self nor by another, without cause—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔170 · Final nirvāṇa seen in this very life〕（0045b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—if there is no enjoyment of the five sense pleasures, this is final nirvāṇa seen in this very life; if, apart from evil and unwholesome things, with initial and sustained thought, with joy and pleasure born of separation, one enters the first dhyāna, up to the fourth dhyāna, this is final nirvāṇa in the ultimate sense—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔171 · The self is rightly cut off〕（0045c05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—if the form of the coarse four great elements is destroyed and scattered and is nothing at all, this is called the self rightly cut off; if, further, the self is destroyed and scattered in the desire realm and after death is nothing at all, this is called the self rightly cut off; if, further, the self after death in the form realm is destroyed and scattered and is nothing at all, this is called the self rightly cut off; if one attains the sphere of space, the sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the self after death is destroyed and scattered and is nothing at all, this is called the self rightly cut off—?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].
〔172 · What is impermanent should be cut off〕（0045c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a dharma is impermanent, it should be cut off; when that dharma has been cut off, it is for his benefit and welfare, for happiness through the long night. What dharma is impermanent? Form is impermanent; feeling, perception, formations, and consciousness are impermanent.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔173 · Past impermanent dharmas〕（0045c20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If there are past impermanent dharmas, they should be cut off; when that dharma has been cut off, it is for his benefit and welfare, for happiness through the long night. What are past impermanent dharmas? Past form is an impermanent dharma; past desire is an impermanent dharma; that dharma should be cut off. When that dharma has been cut off, it is for his benefit and welfare, for happiness through the long night. So it is likewise with feeling, perception, formations, and consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. In the same way: future, present, past and present, future and present, past and future, past, future, and present.
〔174 · One should seek the teacher〕（0045c29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “For the sake of cutting off impermanent dharmas, one should seek the teacher. What are impermanent dharmas? Namely, form is an impermanent dharma; for the sake of cutting off that dharma, one should seek the teacher. So it is likewise with feeling, perception, formations, and consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. In the same way, past, future, present, and past, future, and present: one should seek the teacher—eight kinds of discourse are thus. The various kinds of teaching, according, settling, settling broadly, settling all around and everywhere, guiding, guiding broadly, guiding to the very end, proclaiming, proclaiming broadly, proclaiming in accord, the second companion, the true good friend, one heart and one mind, kindness, compassion, esteeming benefit, esteeming comfort, happiness, esteeming contact, esteeming security, desire, effort, skilful means, broad skilful means, capable skilful means, firmness, strength, vigour of body and mind, vigour hard to subdue, embracing constant training, cultivating without heedlessness, reflection, mindfulness, awareness, knowing, clear knowledge, wisdom, eloquence, consideration, pure conduct, spiritual power, the foundations of mindfulness, right exertion, the faculties, the powers, the awakening factors, the path, calm, insight, mindfulness of the body, right recollection—for each one, eight discourses, likewise as said above. As with the meaning of cutting off; in the same way the meaning of knowing, the meaning of exhausting, the meaning of spitting out, the meaning of stopping, and the meaning of relinquishing are also thus.
〔175 · Diligently seeking the teacher〕（0046a16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly removed, cut off, and extinguished. For the sake of cutting off the fire of impermanence, diligently seek the teacher. For the sake of cutting off what impermanence does one diligently seek the teacher? Namely, for the sake of cutting off the impermanence of form one diligently seeks the teacher; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness one diligently seeks the teacher.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with cutting off impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence—these eight discourses of the simile of saving a burning head are as taught at length above. As with seeking the teacher; in the same way seeking the various kinds of teaching and the teaching in accord, as taught at length above. As with the meaning of cutting off; in the same way the meaning of knowing, the meaning of exhausting, the meaning of spitting out, the meaning of stopping, the meaning of relinquishing, the meaning of ceasing, and the meaning of vanishing are also thus.
〔176 · Dwelling in contemplation of the body as body, internally〕（0046b02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “For the sake of cutting off impermanence, one should dwell, cultivating in accord, in contemplation of the body as body, internally. What dharma is impermanent? Namely, form is impermanent; for the sake of cutting it off, one should dwell, cultivating in accord, in contemplation of the body as body, internally. In the same way, feeling, perception, formations, and consciousness are impermanent; for the sake of cutting them off, one should dwell, cultivating in accord, in contemplation of the body as body, internally.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past form is impermanent, and future form, present form, past and future form, past and present form, future and present form, and past, future, and present form are impermanent; for the sake of cutting them off, one should dwell, cultivating in accord, in contemplation of the body as body. So it is likewise with feeling, perception, formations, and consciousness. As with the eight on dwelling, cultivating in accord, in contemplation of the body as body, internally; in the same way, dwelling in contemplation of the body as body, externally; of the body as body, internally and externally; of feelings as feelings, internally; of feelings as feelings, externally; of feelings as feelings, internally and externally; of mind as mind, internally; of mind as mind, externally; of mind as mind, internally and externally; of dharmas as dharmas, internally; of dharmas as dharmas, externally; of dharmas as dharmas, internally and externally—for each one, eight discourses, likewise as said above. As with cultivating the four foundations of mindfulness for the sake of the meaning of cutting off impermanence; in the same way, for the sake of the meaning of knowing, the meaning of exhausting, the meaning of spitting out, the meaning of stopping, the meaning of relinquishing, the meaning of ceasing, and the meaning of vanishing, one cultivates in accord the four foundations of mindfulness, likewise as said above.
〔177 · Cultivating contemplation of the body as body, internally〕（0046b19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, dwell, cultivating in accord, in contemplation of the body as body, internally. How, for the sake of cutting off the fire of impermanence, does one dwell, cultivating in accord, in contemplation of the body as body, internally? Namely, form is impermanent; for the sake of cutting it off, one dwells, cultivating in accord, in contemplation of the body as body, internally; feeling, perception, formations, and consciousness are impermanent; for the sake of cutting them off, one dwells, cultivating in accord, in contemplation of the body as body, internally …” It is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence. As with the eight discourses on dwelling in contemplation of the body as body, internally; in the same way the eight discourses on contemplation of the body as body, externally, and the eight discourses on contemplation of the body as body, internally and externally, as said above. As with the twenty-four discourses on the foundation of mindfulness of the body; in the same way the twenty-four discourses each on the foundations of mindfulness of feeling, of mind, and of dharmas, as said above. As with the ninety-six discourses on “impermanence should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, ninety-six discourses, likewise as said above.
〔178 · Evil and unwholesome things already arisen〕（0046c10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! Rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, evil and unwholesome things already arisen should be cut off, rousing desire, diligence, and gathering of the mind, making it grow. For the sake of cutting off what impermanent dharma, for the sake of cutting off evil and unwholesome things already arisen, does one rouse desire, skilful means, and gathering of the mind to advance? Namely, because form is impermanent, because feeling, perception, formations, and consciousness are impermanent and should be cut off, one makes evil and unwholesome things already arisen be cut off, rousing desire, skilful means, and gathering of the mind to advance …” It is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the discourse on impermanence; in the same way the eight discourses on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with cutting off evil and unwholesome things already arisen; in the same way the eight discourses on rousing desire, skilful means, and gathering of the mind to advance, so that evil and unwholesome things not yet arisen do not arise, so that wholesome things not yet arisen arise, and so that wholesome things already arisen grow and increase, are likewise as said above. As with the thirty-two discourses on “impermanence should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, thirty-two discourses, as taught at length above.
〔179 · Concentration of desire and the exertion of abandoning〕（0047a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, one should cultivate the basis of spiritual power accomplished by concentration of desire and the exertion of abandoning. The impermanence of what dharma should be cut off? Namely, the impermanence of form should be cut off; because the impermanence of feeling, perception, formations, and consciousness should be cut off, one cultivates the basis of spiritual power accomplished by concentration of desire and the exertion of abandoning …” As taught at length in the discourse, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way the eight discourses on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with cultivating concentration of desire; in the same way concentration of effort, concentration of mind, and concentration of reflection are also thus. As with the thirty-two discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, thirty-two discourses, likewise as said above.
〔180 · Cultivating the faculty of faith〕（0047a19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, one should cultivate the faculty of faith. What impermanent dharma is cut off? Namely, the impermanence of form should be cut off; because the impermanence of feeling, perception, formations, and consciousness should be cut off, one cultivates the faculty of faith …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the eight discourses on the faculty of faith; in the same way the eight discourses on cultivating the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are likewise as said above. As with the forty discourses on “should be cut off”; in the same way the forty discourses on “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish” are likewise as said above.
〔181 · Cultivating the power of faith〕（0047b06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, one should cultivate the power of faith. For the sake of cutting off what impermanence should one cultivate the power of faith? Namely, for the sake of cutting off the impermanence of form one should cultivate the power of faith; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness one should cultivate the power of faith …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way the eight discourses on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the power of faith; in the same way the eight discourses on the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom are likewise as said above. As with the forty discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, forty discourses, likewise as said above.
〔182 · Cultivating the awakening factor of mindfulness〕（0047b23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, cultivate the awakening factor of mindfulness. For the sake of cutting off the impermanence of what dharma does one cultivate the awakening factor of mindfulness? Namely, for the sake of cutting off the impermanence of form, one cultivates the awakening factor of mindfulness; the impermanence of feeling, perception, formations, and consciousness should be cut off, and one cultivates the awakening factor of mindfulness …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way the eight discourses on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence, as said above. As with the eight discourses on the awakening factor of mindfulness; in the same way the awakening factor of investigation of dharmas, the awakening factor of effort, the awakening factor of joy, the awakening factor of removal, the awakening factor of equanimity, and the awakening factor of concentration—for each one, eight discourses, likewise as said above. As with the fifty-six discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, fifty-six discourses, as said above.
〔183 · Cultivating right view〕（0047c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, one should cultivate right view. For the sake of cutting off the fire of what impermanent dharma should one cultivate right view? For the sake of cutting off the impermanence of form one should cultivate right view; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness one should cultivate right view …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the eight discourses on right view; in the same way right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration—for each one, eight discourses, likewise as said above. As with the sixty-four discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, sixty-four discourses, likewise as said above.
〔184 · The path of painful practice to exhaustion〕（0047c28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off without remainder. For the sake of cutting off the fire of impermanence, one should cultivate the path of painful practice to exhaustion. For the sake of cutting off what impermanent dharma should one cultivate the path of painful practice to exhaustion? Namely, for the sake of cutting off the impermanence of form one should cultivate the path of painful practice to exhaustion; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness one should cultivate the path of painful practice to exhaustion …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the eight discourses on the path of painful practice to exhaustion; in the same way the painful path to exhaustion, the pleasant path not to exhaustion, and the pleasant path to exhaustion—for each one, eight discourses, likewise as said above. As with the thirty-two discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, thirty-two discourses, likewise as said above.
〔185 · The Dharma-phrase of non-greed〕（0048a16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off without remainder. For the sake of cutting off the fire of impermanence, one should cultivate the Dharma-phrase of non-greed. For the sake of cutting off the impermanence of what dharma should one cultivate the Dharma-phrase of non-greed? Namely, because the impermanence of form should be cut off, one cultivates the Dharma-phrase of non-greed; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness, one cultivates the Dharma-phrase of non-greed …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the eight discourses on “one should cultivate the Dharma-phrase of non-greed”; in the same way the phrases of non-hatred and non-delusion, the right phrases, the Dharma-phrases—for each one, eight discourses, as said above. As with the twenty-four discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, twenty-four discourses, likewise as said above.
〔186 · One should cultivate calm〕（0048b04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, one should cultivate calm. For the sake of cutting off the impermanence of what dharma should one cultivate calm? Namely, for the sake of cutting off the impermanence of form one should cultivate calm; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness one should cultivate calm …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the eight discourses on cultivating calm; in the same way the eight discourses on cultivating insight are likewise as said above. As with the sixteen discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, sixteen discourses, likewise as said above. [The World-Honored One said:] “All form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another; one should know this as it really is; so it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple who rightly contemplates thus grows weary of form, grows weary of feeling, perception, formations, and consciousness; having grown weary, he does not delight; because he does not delight, he is liberated; when he is liberated, there arises the knowledge and vision of liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. [The World-Honored One said:] “As with impermanence; in the same way wavering, whirling, sickly, breaking, fleeting, rotting, tottering, not constant, unsafe, changing, distress and suffering, calamity, Māra’s deceit, Māra’s power, Māra’s instrument, like foam, like a bubble, like a plantain, like an illusion, feeble and base, greedily relished, a killing blow, a sword, envy, mutual harm, diminishing, wasting away, bondage, beating, a foul sore, an abscess, a sharp thorn, defilement, punishment, a shrouding cover, fault, dwelling in sorrow, grief, an evil friend, suffering, empty, not self, not mine, the chain of the enemy, not beneficial, not comforting, burning distress, without shelter, without an island, without a covering, without support, without protection, a dharma of birth, a dharma of old age, a dharma of sickness, a dharma of death, a dharma of sorrow and lamentation, a dharma of distress and suffering, a dharma of powerlessness, a dharma of feebleness, a dharma of the undesirable, a dharma of enticement, a dharma of nurturing, a dharma that has suffering, a dharma that has killing, a dharma that has distress, a dharma that has heat, a dharma that has marks, a dharma that has blowing, a dharma that has clinging, a dharma of deep peril, a dharma of hardship and obstruction, a dharma of the improper, a dharma of violence, a dharma that has greed, a dharma that has hatred, a dharma that has delusion, a dharma that does not abide, a dharma of burning, a dharma of hindrance, a dharma of calamity, a dharma of arising, a dharma of cessation, a dharma of a heap of bones, a dharma of a lump of flesh, a dharma of holding a torch, a dharma of a fire pit, like a poisonous snake, like a dream, like something borrowed, like fruit on a tree, like a butcher of cattle, like a killer of men, like dew touched, like drowning water, like a swift current, like the thread of a weaving, like a wheel fording water, like a leaping staff, like a poison jar, like a poisonous body, like a poisonous flower, like a poisonous fruit, the stirring of defilement. Thus, bhikṣus! Up to: for the sake of cutting off past, future, and present impermanence, up to ceasing and vanishing, one should cultivate calm and insight. For the sake of cutting off the past, future, and present impermanence of what dharma, up to ceasing and vanishing, does one cultivate calm and insight? Namely, for the sake of cutting off the past, future, and present impermanence of form, up to ceasing and vanishing, one cultivates calm and insight. So it is likewise with feeling, perception, formations, and consciousness. Therefore, all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another; one should know this as it really is. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple who contemplates thus grows weary of form, grows weary of feeling, perception, formations, and consciousness; because of weariness he does not delight, because he does not delight he is liberated; when he is liberated, there arises the knowledge and vision of liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔187 · Accomplished in one dharma〕（0048c27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because one is accomplished in one dharma, one is no longer able to know that form is impermanent, to know that feeling, perception, formations, and consciousness are impermanent. In which one dharma is one accomplished? Namely, greed. One accomplished in one dharma is not able to know that form is impermanent, to know that feeling, perception, formations, and consciousness are impermanent. In which one dharma is one accomplished? Namely, non-greed. One who is accomplished in the dharma of non-greed is able to know that form is impermanent, is able to know that feeling, perception, formations, and consciousness are impermanent.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. [The World-Honored One said:] “As with accomplished and not accomplished; in the same way knowing and not knowing, intimate and not intimate, clear and not clear, discerning and not discerning, examining and not examining, measuring and not measuring, covered and not covered, sown and not sown, concealed and not concealed, veiled and not veiled are also thus. As with knowing; in the same way discerning, understanding, receiving, seeking, distinguishing, and realizing alone are also thus. As with greed; in the same way hatred, delusion, anger, resentment, disparagement, obstinacy, envy, stinginess, deceit, flattery, shamelessness, lack of moral dread, conceit, conceit upon conceit, increased conceit, the conceit ‘I am,’ overweening conceit, wrong conceit, the conceit of inferiority, arrogance, heedlessness, haughtiness, crooked doing, scheming together for gain, enticing for gain, evil desire, many desires, constant desire, irreverence, harsh speech, evil friends, impatience, greedy relish, base greed, evil greed, the view of the body, extreme views, wrong view, clinging to views, clinging to precepts, sensual craving, ill will, sleepiness, restlessness and remorse, doubt, dullness and dejection, swaying, straining, laziness, confused thought, wrong recollection, turbidity of body, not straight, not gentle, not distinct, the thought of sensual desire, the thought of hatred, the thought of harming, the thought of kin, the thought of country, the thought of contempt, the thought of fondness for others’ households, sorrow and grief, distress and suffering. By each one of these dharmas, up to being veiled, one is not able to cease form and realize it. Which one dharma? Namely, distress and suffering; because one is veiled by distress and suffering, one is not able to realize the complete cessation of form, not able to realize the complete cessation of feeling, perception, formations, and consciousness. Because one dharma does not veil, one is able to realize the complete cessation of form, able to realize the complete cessation of feeling, perception, formations, and consciousness. Which one dharma? Namely, distress and suffering; because this one dharma does not veil, one is able to realize the complete cessation of form, able to realize the complete cessation of feeling, perception, formations, and consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.