雜阿含經白話全本 · 冊3Saṃyukta Āgama · Complete Vernacular · Vol. 3

卷第四十三—卷第十六 · 5 單元 · 第 3／6 冊 · Fascicle 43 — Fascicle 16 · 5 units · Vol. 3 of 6 · 冊目次Volume index

卷第四十三Fascicle 43

白話Vernacular

宋求那跋陀羅譯《雜阿含經》卷第四十三，本卷為六處相應之第五卷；自經一千一百六十四至經一千一百七十七，凡十四經。所說仍就眼、耳、鼻、舌、身、意六處而說：或答眾多比丘所議波羅延低舍彌德勒所問偈中之二邊、中與縫紩，或尊者賓頭盧以三因緣答婆蹉王優陀延那年少比丘何以安樂而住，或以手足、龜與野干、䵃麥與阿修羅王之五繫、田苗欄牛與大王求琴聲、癩病人入茅荻、六種眾生繫於堅柱、四蚖蛇盛於一篋、火坑㮈林鐵丸與恒河、恒水中之大樹、緊獸與邊國之城、枯草積與樓閣、灰河諸譬，說六根之守護與不守護、律儀與不律儀，或尊者大目揵連受世尊之命而說漏、無漏法經。說者多為世尊告諸比丘；經一千一百六十五為尊者賓頭盧答婆蹉王優陀延那，全經不出世尊之口而三引世尊之說；經一千一百七十四為一比丘請法、佛答，並記牧牛人難屠之出家；經一千一百七十五為一比丘歷問諸比丘而後問佛；經一千一百七十六中說法者為尊者大目揵連，佛讚而後囑諸比丘受持。偈二處：經一千一百六十四為比丘們引世尊所說的偈，經一千一百六十七為世尊所說；本卷無攝頌。往返問答之長經，經內依問答回合分段；譬喻之經，譬文與解譬分段，解譬逐項譯出。底本略說之處，白話依底本之語作提挈句，不代為補出；六根遞推之「耳、鼻、舌、身、意亦復如是」，白話照省，作『也是這樣』。段首（…）＝大正藏頁·欄·行錨。

〔0·題署〕（0310b17）經名是「雜阿含經」，這是「卷第四十三」。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。本卷收經十四部，自經一千一百六十四至經一千一百七十七；偈二處；卷末以「雜阿含經卷第四十三」作結。

〔1164·若知二邊者〕（0310b20）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，有眾多比丘聚集在講堂，作這樣的議論：『諸位尊者！正如世尊在波羅延低舍彌德勒所問中所說的偈：

　　若能了知二邊的人，在其中永遠沒有執著，

　　這就叫做大丈夫，不顧戀於五欲；

　　沒有煩惱的鎖鏈，超出縫紩之憂。

『諸位尊者！這是什麼意義？什麼是邊？什麼是二邊？什麼是中？什麼是縫紩？怎樣思惟，才能以智而知、以了而了，於智所知、了所了，作苦的邊際，脫離於苦？』

有一位比丘回答說：『六內入處是一邊，六外入處是二邊，受是其中，愛是縫紩。習於受的人，得到種種因，身漸漸轉而增長出生；對於這法，以智而知，以了而了，於智所知、了所了，作苦的邊際，脫離於苦。』另一位說：『過去世是一邊，未來世是二邊，現在世叫做中，愛是縫紩。習近這愛，由種種所因，身漸漸觸而增長出生，乃至脫離於苦。』另一位說：『樂受是一邊，苦受是二邊，不苦不樂是其中，愛是縫紩；習近這愛，由種種所得，自身漸漸觸而增長出生，乃至脫離於苦。』另一位說：『有是一邊，集是二邊，受是其中，愛是縫紩……』這樣廣說，乃至『脫離於苦』。另一位說：『身是一邊，身集是二邊，愛是縫紩……』這樣廣說，乃至『脫離於苦』。另一位說：『我們一切所說各不相同，就是方才種種不同的說法，終究不能期望確知。什麼是世尊的有餘之說——波羅延低舍彌德勒所問經？我們應當前往詳問世尊，依世尊所說的，我們奉持。』

那時，眾多比丘來到世尊處，稽首禮足，退坐一旁，對佛說：『世尊！剛才諸比丘聚集在講堂，這樣說：對於世尊所說的波羅延低舍彌德勒所問經，所謂二邊，乃至脫離於苦。有人說：內六入處是說一邊，外六入處是說二邊，受是其中，愛是縫紩……像前面那樣廣說，都不能決定；今天特地來請問世尊，詳問這意義：我們所說的，誰得到了它的意義？』

佛告訴諸比丘：『你們所說的，都是善說。我現在當為你們說有餘經。我為波羅延低舍彌德勒有餘經所說的，是：觸是一邊，觸集是二邊，受是其中，愛是縫紩。習近愛之後，由種種所得，身緣觸而增長出生；對於這法，以智而知，以了而了，於智所知、了所了，作苦的邊際，脫離於苦。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔1165·守護根門，善攝其心〕（0311a03）我是這樣聽說的：有一個時候，尊者賓頭盧住在拘睒彌國的瞿師羅園。那時，有婆蹉國的國王，名叫優陀延那，來到尊者賓頭盧處，互相問訊；問訊之後，退坐一旁。婆蹉王優陀延那對尊者賓頭盧說：『我想有所請問，不知是否有空閒回答？』尊者賓頭盧回答說：『大王！大王但問，知道的就會回答。』婆蹉王優陀延那問尊者賓頭盧：『是什麼因、什麼緣，新學的年少比丘在這法、律中，出家不久，極其安樂而住，諸根欣悅，顏貌清淨，膚色鮮白，樂於寂靜而少動，任他而活，心如野獸，能夠盡其一生，修持梵行，純一清淨？』

尊者賓頭盧回答說：『正如佛所說，如來、應、等正覺所知所見，為比丘說：你們諸比丘！如果見到年長的人，應當作母親想；見到中年的人，作姊妹想；見到幼小的人，應當作女兒想。以這因緣，年少比丘在這法、律中，出家不久，安穩樂住，諸根舒悅，顏貌清淨，膚色鮮白，樂於寂靜而少動，任他而活，心如野獸，能夠盡其一生，修持梵行，純一清淨。』

婆蹉王優陀延那對尊者賓頭盧說：『如今世間的貪求之心：即使見到年長的人而作母想，見到中年的人作姊妹想，見到幼小的人而作女想，正在那時，心也會隨之生起貪欲燒燃、瞋恚燒燃、愚癡燒燃；還應當另有更殊勝的因緣嗎？』尊者賓頭盧對婆蹉王優陀延那說：『還有因緣。正如世尊所說，如來、應、等正覺所知所見，為比丘說：這身體從足到頂，以骨為幹、以肉塗覆，蓋上薄皮，種種不淨充滿其中；周遍觀察：髮、毛、爪、齒、塵垢、流涎、皮、肉、白骨、筋、脈、心、肝、肺、脾、腎、腸、肚、生藏、熟藏、胞、淚、汗、涕、沫、肪、脂、髓、痰、癊、膿、血、腦、汁、屎、溺。大王！因這因、這緣，年少比丘在這法、律中，出家不久，安穩樂住，乃至純一滿淨。』

婆蹉王優陀延那對尊者賓頭盧說：『人心飄忽迅疾，若觀不淨，隨即淨想又現前。還有其他因緣，能令年少比丘在這法、律中，出家不久，安穩樂住，乃至純一滿淨嗎？』尊者賓頭盧說：『大王！有因有緣。正如世尊所說，如來、應、等正覺所知所見，告訴諸比丘：你們應當守護根門，善攝其心。若眼見色時，莫取色相，莫取隨形好，增上執持。若對於眼根不收攝而住，那麼世間的貪、愛、惡不善法就會漏入其心，所以你們應當受持眼律儀。耳與聲、鼻與香、舌與味、身與觸、意與法也是這樣，乃至受持意律儀。』

那時，婆蹉王優陀延那對尊者賓頭盧說：『善哉！善說法，乃至受持諸根律儀。尊者賓頭盧！我也是這樣：有時不守護身，不持諸根律儀，不專一其念，進入宮中，心中極其生起貪欲熾燃、瞋恚燒燃、愚癡燒燃；即使在閑房獨處，也三毒燒燃其心，何況在宮中！又我有時善護其身，善攝諸根，專一其念，進入宮中，貪欲、瞋恚、愚癡不生起燒燃其心，在內宮中尚且不燒身，也不燒心，何況閑處獨居！因此之故，這因、這緣，能令年少比丘在這法、律中，出家不久，安穩樂住，乃至純一滿淨。』那時，婆蹉王優陀延那聽了尊者賓頭盧所說的，歡喜隨喜，從座起身而去。

〔1166·有手故知有取捨〕（0311b26）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園。那時，世尊告訴諸比丘：『因為有手，所以知道有取有捨；因為有足，所以知道有往有來；因為有關節，所以知道有屈有伸；因為有腹，所以知道有飢有渴。像這樣，比丘！因為有眼，所以有眼觸因緣所生的受，內心所覺的或苦、或樂、不苦不樂。耳、鼻、舌、身、意也是這樣。諸比丘！若沒有手，就不知取捨；若沒有足，就不知往來；若沒有關節，就不知有屈伸；若沒有腹，就不知有飢渴。像這樣，諸比丘！若沒有眼，就沒有眼觸因緣所生的受，內心所覺的或苦、或樂、不苦不樂；耳、鼻、舌、身、意也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔1167·有龜於中住止〕（0311c09）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園。那時，世尊告訴諸比丘：『過去世時，有河中的草叢，有一隻龜在其中住止。那時，有野干飢餓行走覓食，遠遠看見那龜，急忙過來捉取。龜見牠來，就把六肢藏起；野干守候窺伺，󰀪牠伸出頭足，想要抓來吃。守了很久，龜始終不伸出頭，也不伸出足；野干飢餓疲乏，瞋恚而去。諸比丘！你們今天也是這樣。要知道魔波旬常常窺伺你們的方便，󰀪你們的眼著於色、耳聞聲、鼻嗅香、舌嘗味、身覺觸、意念法，想令你們生起對六境的染著。所以，比丘！你們今天應當常執持眼律儀而住，執持眼根律儀而住，惡魔波旬就不得其便，不論隨出、不論隨緣；耳、鼻、舌、身、意也是這樣。對於六根，不論出、不論緣，都不得其便，猶如那龜，野干不得其便。』那時，世尊就說偈道：

　　『龜畏懼野干，把六肢藏在殼內；

　　比丘善攝其心，密藏諸覺想。

　　不依附、不怖畏於彼，覆護其心，不要言說。』

佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔1168·是則動搖〕（0311c27）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園。那時，世尊告訴諸比丘：『譬如䵃麥放在四衢道口，有六個壯士拿著棍杖一起打，頃刻間成為碎屑，又有第七個人拿著棍杖再打。諸比丘！你們以為如何？像那䵃麥堆，六人一起打，七人再打，會極其粉碎嗎？』諸比丘對佛說：『是的，世尊！』

佛告訴諸比丘：『像這樣，愚癡士夫被六觸入處所搥打。是哪六種？就是眼觸入處，常所搥打；耳、鼻、舌、身、意觸入處，常所搥打。那愚癡士夫被六觸入處所搥打，還念求當來世之有，如同第七人再打，令其粉碎。

『比丘！若說是我，這就是動搖；說是我所，這就是動搖。未來當有，這就是動搖；未來當無，這就是動搖。當復有色，這就是動搖；當復無色，這就是動搖。當復有想，這就是動搖；當復無想，這就是動搖；當復非有想非無想，這就是動搖。因動搖故病，因動搖故癰，因動搖故刺，因動搖故執著。正觀察動搖故苦的人，得不動搖之心，多修習而住，繫念正知。

『如同動搖，像這樣思量虛誑，有行因愛。說我，這就是愛；說我所，這就是愛。說當來有，這就是愛；說當來無，這就是愛。當有色，這就是愛；當無色，這就是愛。當有想，這就是愛；當無想，這就是愛；當非想非非想，這就是愛。因愛故為病，因愛故為癰，因愛故為刺。若善思觀察愛生苦的人，應當多住於離愛之心，正念正智。

『諸比丘！過去世時，阿修羅興軍與帝釋戰鬥。那時，天帝釋告訴三十三天：今天諸天與阿修羅苦戰，若諸天得勝、阿修羅不如，應當活捉阿修羅，以五繫縛住，送回天宮。阿修羅對其部眾說：如今阿修羅軍與諸天作戰，若阿修羅得勝、諸天不如，應當活捉帝釋，以五繫縛住，帶回阿修羅宮。正當他們戰諍時，諸天得勝，阿修羅不如。那時，三十三天活捉了毘摩質多羅阿修羅王，以五繫縛住，帶回天宮。

『那時，毘摩質多羅阿修羅王身被五繫，被安置在正法殿上，以種種天上的五欲之樂來娛樂他。毘摩質多羅阿修羅王這樣想：唯有阿修羅賢善聰慧，諸天雖然善，我現在還是應當回到阿修羅宮。這樣想時，就自見身被五繫所縛，諸天的五欲自然化沒。毘摩質多羅阿修羅王又這樣想：諸天賢善，智慧明徹，阿修羅雖然善，我現在還是應當住在這天宮。這樣想時，就自見身上五縛得解，諸天的五欲自然又現出。

『毘摩質多羅阿修羅王乃至有這樣微細的縛，魔波旬之縛更加微細。心動搖時，魔就隨之而縛；心不動搖，魔就隨之而解。所以，諸比丘！應多住於不動搖之心，正念正智，應當這樣學！』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔1169·善自防護〕（0312b16）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園。那時，世尊告訴諸比丘：『若有比丘、比丘尼，眼色識因緣而生，或欲、或貪、或昵、或念、或決定著處，對於那些心善自防護。為什麼呢？這些都是恐畏之道，有障礙、有危難，是惡人所依，不是善人所依，所以應自防護。耳、鼻、舌、身、意也是這樣。

『譬如農夫有好的田苗，那守田的人懶惰放逸，欄中的牛就來吃；愚癡凡夫也是這樣，對於六觸入處，乃至放逸，也是這樣。若好的田苗，那守田的人心不放逸，欄牛就不能肆暴，即使進入田中，也都驅趕使出；所謂或心、或意、或識，多聞聖弟子對於五欲功德善自攝護，盡心令其滅。若好的田苗，那守護田的人不自放逸，欄牛進入田境，就左手牽牠的鼻子，右手執杖，遍身搥打，把牠驅出田外。

『諸比丘！你們以為如何？那牛遭受苦痛之後，從村到宅，從宅到村，還會像從前那樣去吃田苗嗎？』回答說：『不會的，世尊！為什麼呢？因為記得先前入田遭受捶杖之苦的緣故。』『像這樣，比丘！或心、或意、或識，多聞聖弟子對於六觸入處極生厭離、恐怖，內心安住，制令一意。

『諸比丘！過去世時，有一位國王聽到從未有過的好彈琴聲，極生愛樂，耽湎染著，問諸大臣：這是什麼聲音？非常可愛樂！大臣回答說：這是琴聲。王對大臣說：把那聲音取來。大臣受教，就去取了琴來，稟告說：大王！這就是作出好聲的琴。王對大臣說：我不要琴，把我先前聽到的可愛樂之聲取來。大臣回答說：這樣的琴，有眾多部件，就是有柄、有槽、有麗、有絃、有皮，由巧於方便的人彈奏，得眾部件的因緣才成音聲；不是不得眾部件而有音聲。先前所聽到的聲音，早已過去，轉而也已盡滅，不能拿來。

『那時，大王這樣想：咄！要這虛偽之物做什麼？世間的琴是虛偽之物，卻令世人耽湎染著；你現在拿去，一片片劈破，丟棄於十方。大臣受教，把它劈成百分，丟棄在各處。像這樣，比丘！若色、受、想、思、欲，知道這些法是無常、有為、心因緣所生，卻還說：是我、我所。它們在另一時，一切都沒有了。諸比丘！應作這樣平等的正智，如實觀察。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔1170·如癩病人〕（0312c24）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園。那時，世尊告訴諸比丘：『如同患癩病的人，四肢瘡爛，進入茅荻叢中，被種種刺葉針刺所傷，倍增苦痛；像這樣，愚癡凡夫在六觸入處受種種苦痛，也是這樣。如那癩病人，被草葉針刺所傷，膿血流出；像這樣，愚癡凡夫，其性弊暴，六觸入處一被觸及就生起瞋恚，惡聲流出，如那癩病人。為什麼呢？愚癡無聞凡夫的心如癩瘡。我現在當說律儀、不律儀。什麼是律儀？什麼是不律儀？愚癡無聞凡夫眼見色之後，對可念的色生起貪著，對不可念的色生起瞋恚，於是次第隨之生起眾多覺想相續，不見過患；即使又見過患，也不能除滅。耳、鼻、舌、身、意也是這樣。比丘！這叫做不律儀。什麼是律儀？多聞聖弟子若眼見色，對可念的色不起欲想，對不可念的色不起恚想，次第不起眾多覺想相續而住，見色的過患；見過患之後，能夠捨離。耳、鼻、舌、身、意也是這樣。這叫做律儀。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行！

〔1171·得六種眾生〕（0313a14）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園。那時，世尊告訴諸比丘：『譬如有一士夫遊於空宅之中，得到六種眾生。第一得到狗，就捉住那狗，繫在一處。其次得到鳥，其次得到毒蛇，其次得到野干，其次得到失收摩羅，其次得到獼猴。得到這些眾生，都縛在一處。那狗，樂於進入村落。那鳥，常想飛向空中。那蛇，常想進入洞穴。那野干，樂於走向塚間。失收摩羅，常想進入大海。獼猴，想進入山林。這六種眾生都繫在一處，所樂不同，各各嗜欲到所安之處，各各不樂於他處；但因被繫縛，各用其力，向所樂的方向，卻不能脫離。

『像這樣，六根有種種境界，各各自求所樂的境界，不樂其餘境界。眼根常求可愛的色，對不可意的色就生厭；耳根常求可意的聲，對不可意的聲就生厭；鼻根常求可意的香，對不可意的香就生厭；舌根常求可意的味，對不可意的味就生厭；身根常求可意的觸，對不可意的觸就生厭；意根常求可意的法，對不可意的法就生厭。這六種根有種種行處、種種境界，各各不求其他根的境界。這六種根中有力的，能夠自在，隨覺境界。如那士夫把六種眾生繫在堅柱上，牠們正出力隨意而去，往返疲極，因被繩所繫，終究依於柱。

『諸比丘！我說這譬喻，是要為你們顯示其義。六種眾生，譬如六根；堅柱，譬如身念處。若善修習身念處，有念、不念色，見可愛的色就不生執著，見不可愛的色就不生厭；耳與聲、鼻與香、舌與味、身與觸、意與法，對可意的法就不求欲，對不可意的法就不生厭。所以，比丘！應當勤修習，多住於身念處。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行！

〔1172·盛一篋中〕（0313b14）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園。那時，世尊告訴諸比丘：『譬如有四條蚖蛇，凶惡毒虐，盛在一個篋中。那時，有一個士夫聰明不愚，有智慧，求樂厭苦，求生厭死。那時，有一人對這士夫說：你現在取這篋中所盛的毒蛇，為牠們摩拭洗浴，恩親地養食，按時出入。若四條毒蛇倘有惱怒，或能殺你，或令你瀕死，你應當防護。那時，士夫恐怖馳走。忽然有五個怨家拔刀隨後追逐，要求殺你，你應當防護。那時，士夫畏懼四條毒蛇及五個拔刀的怨家，驅馳而走。

『那人又說：士夫！內有六賊，隨逐窺伺你，得便就會殺你，你應當防護。那時，士夫畏懼四毒蛇、五拔刀怨及內六賊，恐怖馳走，回到空村，見那空舍危朽腐毀，有種種惡物，捉到的都是危脆的，沒有堅固的。那人又說：士夫！這空聚落當有群賊，來了必定奄害你。那時，士夫畏懼四毒蛇、五拔刀賊、內六惡賊、空村群賊，又再馳走。

『忽然道路面臨一條大河，那水深急，只見此岸有種種怖畏，而見彼岸安穩快樂，清涼無畏，沒有橋樑船隻可以渡到彼岸，於是這樣思惟：我取種種草木，綁束成栰，用手足方便，渡到彼岸。這樣想之後，就拾取草木，靠在岸旁，綁束成栰，用手足方便，截流橫渡。像這樣，士夫免於四毒蛇、五拔刀怨、六內惡賊，又得脫離空村群賊，渡過深急之流，離開此岸的種種怖畏，到達彼岸的安穩快樂。

『我說這譬喻，當解說其義。比丘！篋，譬如這身色，粗的四大，四大所造精血之體，以穢食長養，沐浴衣服，是無常、變壞、危脆之法。毒蛇，譬如四大——地界、水界、火界、風界。地界若諍，能令身死，以及瀕死；水、火、風諍也是這樣。五拔刀怨，譬如五受陰。六內賊，譬如六愛喜。空村，譬如六內入。善男子！觀察眼入處，是無常變壞，執持眼的，也是無常虛偽之法；耳、鼻、舌、身、意入處也是這樣。

『空村群賊，譬如外六入處：眼為可意、不可意的色所害；耳與聲、鼻與香、舌與味、身與觸、意，為可意、不可意的法所害。深急之流，譬如四流——欲流、有流、見流、無明流。河，譬如三愛——欲愛、色愛、無色愛。此岸多恐怖，譬如有身。彼岸清涼安樂，譬如無餘涅槃。栰，譬如八正道。手足方便截流而渡，譬如精進勇猛到達彼岸。婆羅門住處，譬如如來、應、等正覺。

『像這樣，比丘！大師慈悲安慰弟子，為他們所應作的，我現在已作了；你們現在也應當作你們所應作的：在空閑處樹下，房舍清淨，敷草為座，露地、塚間，遠離邊坐，精勤禪思，慎莫放逸，以免後來悔恨！這就是我教授之法。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行！

〔1173·見五欲猶如火坑〕（0314a02）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園。那時，世尊告訴諸比丘：『多聞聖弟子對一切苦法的集、滅、味、患、離如實知見，見五欲猶如火坑。這樣觀察五欲之後，對於五欲的貪、欲愛、欲念、欲著不永遠覆蓋其心，知道其欲心的行處、住處，而自防閉；對行處、住處逆加防閉之後，隨其行處、住處，世間的貪、憂、惡不善法不漏入其心。

『怎樣叫做多聞聖弟子對一切苦法的集、滅、味、患、離如實知見？多聞聖弟子對此苦聖諦如實知，對此苦集、此苦滅、此苦滅道跡聖諦如實知，這叫做多聞聖弟子對一切苦法的集、滅、味、患、離如實知見。

『怎樣是多聞聖弟子見五欲如火坑，乃至世間的貪、憂、惡不善法不永遠覆蓋其心？譬如靠近一個聚落，旁邊有深坑，滿中盛火，沒有煙焰。那時，有一士夫不愚不癡，聰明𭶑慧，樂於樂而厭苦，樂於生而惡死。他這樣想：這裡有火坑，滿中盛火，我若墮入其中，必死無疑。於是對它生起遠離之心、思惟遠離、欲求遠離。像這樣，多聞聖弟子見五欲如火坑，乃至世間的貪、憂、惡不善法不永遠覆蓋其心；若對行處、住處逆防逆知，乃至世間的貪、憂、惡不善法不漏入其心。

『譬如聚落旁有㮈林，多有棘刺，那時，有一士夫進入林中，有所營作。進入林中之後，前後左右上下都是棘刺。那時，士夫正念而行、正念來去、正念明目、正念端視、正念屈身。為什麼呢？不要讓利刺傷壞身體的緣故。多聞聖弟子也是這樣，若依聚落城邑而住，清晨著衣持鉢，入村乞食，善護其身，善執其心，正念安住、正念而行、正念明目、正念觀察。為什麼呢？不要讓利刺傷害聖法、律。

『什麼是利刺傷害聖法、律？就是可意愛念之色，這叫做利刺傷害聖法、律。怎樣是可意愛念之色傷害聖法、律？就是五欲功德：眼識色而生愛念，長養欲樂；耳識聲、鼻識香、舌識味、身識觸而生愛念，長養欲樂，這叫做可愛念之色傷害聖法、律；這叫做多聞聖弟子對所行處、所住處逆防逆知，乃至不令世間的貪、憂、不善法漏入其心。

『有時多聞聖弟子生於正念，生起惡不善覺，長養欲、長養恚、長養癡，這是鈍根；多聞聖弟子雖起集、滅，卻以欲覆心。譬如鐵丸，燒得極熱，以少量水灑上，隨即乾消；像這樣，多聞聖弟子鈍根所生之念，隨即滅去，也是這樣。多聞聖弟子這樣行，這樣住。若國王、大臣，或是親族前往他那裡，請以俸祿，對他說：男子！何必剃髮，拿著瓦器，身穿袈裟，挨家乞食呢？不如安樂地享受五欲之樂，行布施作福。

『怎麼樣呢？比丘！多聞聖弟子，國王、大臣、諸親族檀越請以俸祿，他會還戒退減嗎？』回答說：『不會。為什麼呢？多聞聖弟子對一切苦法的集、滅、味、患、離如實知見的緣故，見火坑，譬如五欲，乃至世間的貪、憂、惡不善法不永遠覆蓋其心，對行處、住處逆防逆知，乃至世間的貪、憂、惡不善法不漏入其心。若又被國王、大臣、親族請以俸祿而還戒退減，沒有這樣的道理！』

佛告訴諸比丘：『善哉！善哉！那多聞聖弟子其心長夜臨趣、流注、浚輸，向於遠離，向於離欲，而於涅槃，寂靜捨離，樂於涅槃；對於有漏之處，寂滅清涼。若被國王、長者、親族所請而還戒退減，沒有這樣的道理！其餘的則得大苦。譬如恒河，長夜臨趣、流注、浚輸東方，眾多人截斷它，想令它臨趣、流注、浚輸西方，能做得到嗎？』回答說：『不能。世尊！為什麼呢？恒河之水長夜流注東方，想令它向西流，是不可能做到的，那些大眾只是徒然辛苦罷了！像這樣，多聞聖弟子長夜臨趣、流注、浚輸，向於遠離，乃至想令他退減，沒有這樣的道理，只是徒然辛苦罷了！』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行！

〔1174·恒水中有一大樹〕（0314c07）我是這樣聽說的：有一個時候，佛住在阿毘闍恒水邊。那時，有一位比丘來到佛處，稽首佛足，退住一旁，對佛說：『善哉！世尊！請為我說法，我聽法之後，獨一靜處，專精思惟，不放逸而住：所以族姓子剃除鬚髮，正信非家，出家學道，於上增修梵行，見法自知作證：我生已盡，梵行已立，所作已作，自知不受後有。』

那時，世尊觀察河水，見恒水中有一棵大樹，隨流而下，對那比丘說：『你看見這恒水中的大樹在流嗎？』比丘回答說：『已見。世尊！』佛告訴比丘：『這大樹不著此岸，不著彼岸，不沈入水底，不被洲渚所閡，不入洄澓，人也不取，非人也不取，又不腐敗，應當隨水而流，順趣、流注、浚輸大海嗎？』比丘對佛說：『是的。世尊！』

佛說：『比丘也是這樣。也不著此岸，不著彼岸，不沈入水底，不被洲渚所閡，不入洄澓，人也不取，非人也不取，又不腐敗，臨趣、流注、浚輸涅槃。』比丘對佛說：『什麼是此岸？什麼是彼岸？什麼是沈沒？什麼是洲渚？什麼是洄澓？什麼是人取？什麼是非人取？什麼是腐敗？善哉世尊！請為我廣說，我聽法之後，當獨一靜處，專精思惟，不放逸而住，乃至自知不受後有。』

佛告訴比丘：『此岸，是指六入處。彼岸，是指六外入處。人取，猶如有一人習近俗人及出家者，或喜、或憂、或苦、或樂，種種所作，都與他們共同，始終相隨，這叫做人取。非人取，猶如有人願修梵行：我現在持戒、苦行、修諸梵行，當生於隨處、隨處天上，這是非人取。洄澓，猶如有人還戒退轉。腐敗，是犯戒行惡不善法，腐敗寡聞，猶如莠稗、吹貝之聲，非沙門而作沙門之像，非梵行而作梵行之像。像這樣，比丘！這叫做不著此岸、彼岸，乃至浚輸涅槃。』那時，那比丘聽了佛所說的，歡喜隨喜，作禮而去。

那時，那比丘獨一靜處，思惟佛所說的水流大樹經教，乃至自知不受後有，得阿羅漢。那時，有一個牧牛人，名叫難屠，離佛不遠，執杖牧牛。那比丘離去之後，他來到世尊處，稽首禮足，在一旁住，對佛說：『世尊！我現在能夠不著此岸，不著彼岸，不沈沒，不被洲渚所閡，不被人所取，不被非人所取，不入洄澓，也不腐敗，我能在世尊的正法、律中出家修梵行嗎？』

佛告訴牧牛者：『你把牛送還主人了嗎？』牧牛者說：『這些牛都有小犢，自己能夠回去，不須送；只請允許我出家學道。』佛告訴牧牛者：『牛雖然能回家，你已受了人家的衣食，應當回報其家主。』那時，牧牛者聽了佛的教示，歡喜隨喜，作禮而去。

那時，尊者舍利弗在這會中，牧牛者離去不久，對佛說：『世尊！難屠牧牛者求欲出家，世尊為什麼遣他回家？』佛告訴舍利弗：『難屠牧牛者若回去住在家中受五欲，沒有這樣的道理！把牛交付主人之後，他自然會回來，於這法、律出家學道，淨修梵行，乃至自知不受後有，得阿羅漢。』

那時，難屠牧牛者把牛交付主人之後，回到佛處，稽首禮足，退住一旁，對佛說：『世尊！牛已交付主人，請允許我在正法、律中出家學道。』佛告訴難屠牧牛者：『你得以在這法、律中出家、受具足，得比丘分。』出家之後，他思惟：『所以族姓子剃除鬚髮，著袈裟衣，正信非家，出家學道，增修梵行，乃至自知不受後有。』成阿羅漢。

〔1175·云何知、云何見，得見清淨〕（0315b07）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，有一位比丘獨處坐禪，這樣思惟：『比丘怎樣知、怎樣見，才得見清淨？』這樣想之後，到諸比丘處，對諸比丘說：『諸位尊者比丘！怎樣知、怎樣見，令見清淨？』比丘回答說：『尊者！對六觸入處的集、滅、味、患、離如實正知。比丘！作這樣知、這樣見的，得見清淨。』

這比丘聽了那比丘的記說，心不歡喜，又到其他比丘處，問那比丘說：『諸位尊者比丘！怎樣知、怎樣見，得見清淨？』那比丘回答說：『對六界的集、滅、味、患、離如實正知。像這樣，比丘！這樣知、這樣見，得見清淨。』

那時，這比丘聽了他的記說，心也不喜，又到其他比丘處，這樣問：『比丘！怎樣知、怎樣見，得見清淨？』那比丘回答說：『對五受陰觀察，如病、如癰、如刺、如殺，無常、苦、空、非我；作這樣知、這樣見，得見清淨。』

這比丘聽了諸比丘的記說，心也不喜，前往佛處，稽首禮足，退坐一旁，對佛說：『世尊！我獨自靜處思惟：比丘怎樣知、怎樣見，得見清淨？這樣想之後，到諸比丘處，三處所說的，詳細稟告世尊：我聽了他們所說，心不歡喜，便來到世尊這裡。所以以這義請問世尊：比丘怎樣知、怎樣見，得見清淨？』

佛告訴比丘：『過去世時，有一個士夫，從未見過緊獸，前往曾見過緊獸的人那裡，問那曾見緊獸的士夫說：你知道緊獸嗎？回答說：知道。又問：它的形狀怎樣？回答說：它的顏色黑，如火燒過的柱子。當那人見時，緊獸確是黑色，如火燒過的柱子。

『那時，那士夫聽說緊獸黑色如火燒柱，不大歡喜，又再到一位曾見緊獸的士夫處，又問他說：你知道緊獸嗎？他回答說：知道。又問：它的形狀怎樣？那曾見緊獸的士夫回答說：它的顏色紅而開敷，形狀似肉塊。那人見時，緊獸正開敷，確實似肉塊。

『這士夫聽了他所說的，仍然不喜，又再到其他曾見緊獸的士夫處，問：你知道緊獸嗎？回答說：知道。又問：它的形狀怎樣？回答說：𣯶𣯶下垂，如尸利沙果。

『這人聽了之後，心又不喜，又去問其他知道緊獸的人，問：你知道緊獸嗎？他回答說：知道。又問：它的形狀怎樣？他又回答說：它的葉子青、它的葉子滑、它的葉子長而廣，如尼拘婁陀樹。如那士夫問那緊獸，聽了就不喜，處處更求，而那些見過緊獸的人，隨其當時所見而作記說，所以不同。

『像這樣，諸比丘！若於獨處專精思惟，不放逸而住，因所思惟之法不起諸漏，心得解脫，隨其所見而作記說。你現在再聽我說譬喻，有智慧的人以譬喻而得解。

『譬如有邊國之王，善治城壁，城門下堅固，交道平正，在四城門安置四位守護者，都很聰慧，知道往來的人。在那城中，有四條交道，安置床榻，城主坐在上面。若有東方的使者來，問守門者：城主在哪裡？他就回答說：城主在城中四交道口，坐在床上。那使者聽了之後，前往城主處，接受其教令，又循道而回。南、西、北方遠來的使者，問守門者：城主在哪裡？他也回答說：在那城中四交道口。那些使者聽了之後，都到城主處，接受其教令，各自回到本處。』

佛告訴比丘：『我說這譬喻，現在當說其義。所謂城，以譬人身粗色，如篋毒蛇譬經所說。善治城壁，是說正見。交道平正，是說內六入處。四門，是說四識住。四守門，是說四念處。城主，是說識受陰。使者，是說止、觀。如實言，是說四真諦。復道還，是以八聖道。』

佛告訴比丘：『若大師為弟子所應作的，我現在已作了，因哀愍的緣故，如篋毒蛇譬經所說。』那時，那比丘聽佛說完，專精思惟，不放逸而住，增修梵行，乃至不受後有，成阿羅漢。

〔1176·漏、不漏法〕（0316a09）我是這樣聽說的：有一個時候，世尊在釋氏之地人間遊行，到了迦毘羅衛國，住在尼拘婁陀園。那時，迦毘羅衛的釋氏新建了講堂，還沒有任何沙門、婆羅門、釋迦年少及諸人民在其中住過，聽說世尊來到釋氏迦毘羅衛人間遊行，住在尼拘婁陀園，論說苦樂之義。這講堂新近落成，還沒有住者，可以請世尊與諸大眾在其中供養，得功德福報，長夜安穩，然後我們再隨著受用。作了這樣的商議之後，都一起出城，來到世尊處，稽首禮足，退坐一旁。

那時，世尊為諸釋氏演說要法，示、教、照、喜之後，默然而住。那時，諸釋氏從座起，整理衣服，向佛作禮，右膝著地，合掌對佛說：『世尊！我們釋氏新建講堂，未有住者，今請世尊及諸大眾在其中供養，得功德福利，長夜安穩，然後我們再隨著受用。』那時，世尊默然受請。

那時，諸釋氏知道世尊受請之後，稽首佛足，各回其所，就在當天，用車輿經營，運來種種用具，莊嚴新堂，敷設床座，以軟草布地，備好香油燈。眾事辦妥之後，前往佛處，稽首稟告說：『眾事已辦妥，惟聖者知時。』

那時，世尊與諸大眾前後圍繞，到新堂外，洗足之後，然後上堂，在中柱下，面向東而坐。那時，諸比丘也洗足之後，隨入講堂，在世尊之後，西面東向，依次而坐。那時，諸釋氏就在東面西向而坐。

那時，世尊為諸釋氏廣說要法，示、教、照、喜之後，對諸釋氏說：『瞿曇！初夜已過，此時可以回迦毘羅越了。』那時，諸釋氏聽了佛所說的，歡喜隨喜，作禮而去。

那時，世尊知道釋氏已去，告訴大目揵連：『你應當為諸比丘說法，我現在背痛，當自己休息調養。』那時，大目揵連默然受教。那時，世尊把欝多羅僧摺為四褻，安置在脇下，捲疊僧伽梨，放在頭下，右脇而臥，屈膝累足，繫念明相，作起想思惟。

那時，大目揵連對諸比丘說：『佛所說的法，初、中、後善，義善、味善，純一滿淨，梵行清白。我現在當說漏、不漏法，你們仔細聽！什麼是漏法？愚癡無聞凡夫眼見色之後，對可念的色生起樂著，對不可念的色生起憎惡，不住於身念處，對心解脫、慧解脫沒有少分之智，而生起種種惡不善法，不能無餘滅，不能無餘永盡；耳、鼻、舌、身、意也是這樣。比丘！像這樣的人，天魔波旬前往他那裡，窺伺其虛短，於其眼色，就得其缺隙；耳與聲、鼻與香、舌與味、身與觸、意與法也是這樣，就得其缺隙。

『譬如乾枯的草堆，四方起火，隨即燃燒。像這樣，比丘！於其眼色，天魔波旬就得其缺隙。像這樣，比丘！不勝於色，於耳聲、鼻香、舌味、身觸、意法，受制於法，不能勝法；不勝色，不勝聲、香、味、觸、法，也不勝意的不善法、諸煩惱熾然的苦報，及未來世的生、老、病、死。諸位尊者！我從世尊親受這些有漏法，這叫做有漏法經。

『什麼是無漏法經？多聞聖弟子眼見色，對可念的色不起樂著，對不可念的色不起憎惡，繫念而住，以無量心解脫、慧解脫如實知，對那已起的惡不善法無餘滅盡；耳、鼻、舌、身、意也是這樣。

『像這類的比丘，弊魔波旬前往他那裡，於其眼色伺求其短，不得其短；於耳聲、鼻香、舌味、身觸、意法伺求其短，不得其短。譬如樓閣，牆壁牢固，窗戶重閉，泥塗厚密，四方起火，不能燒燃。這些比丘也是這樣，弊魔波旬前往他們那裡，伺求其短，不得其短。像這樣的比丘能勝那色，不被那色所勝；勝於聲、香、味、觸、法，不被那法所勝。若勝於色，勝於聲、香、味、觸、法之後，也勝於惡不善法、煩惱熾燃的苦報，及未來世的生、老、病、死。我親從世尊當面受這法，這叫做無漏法經。』

那時，世尊知道大目揵連說法已畢，起身端正而坐，繫念在前，告訴大目揵連：『善哉！善哉！目揵連！為人說這經法，多所饒益，多所度脫，長夜安樂諸天世人。』那時，世尊告訴諸比丘：『你們應當受持漏、無漏法經，廣為人說。為什麼呢？因為義具足、法具足、梵行具足，開發神通，正向涅槃；乃至有信心的善男子，在家、出家，都應當受持讀誦，廣為人說。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔1177·譬如灰河〕（0316c23）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：『譬如有一條灰河，兩岸極熱，有很多利刺，處在黑暗之中，眾多罪人在河中隨流漂沒。其中有一人，不愚不癡，聰明黠慧，樂於樂而厭苦，樂於生而厭死，這樣想：我現在因何緣故在這灰河中，兩岸極熱，又多利刺，在闇冥之處隨流漂沒？我應當以手足方便，逆流而上。漸漸看見微小的光明。那人默念：如今已迅速而有力地見到這微小的光明。又運手足，勤加方便，於是見到平地，就住在那裡，觀察四方，見到大石山，不斷不壞，也沒有穿穴，就登上去。又見到清涼八分之水，就是冷、美、輕、軟、香、淨，飲時不噎，咽中不閡。飲了之後身體安穩，就進入其中，或浴或飲，離開種種惱熱。

『然後又前進到大山上，見到七種華，就是優鉢羅華、鉢曇摩華、拘牟頭華、分陀利華、修揵提華、彌離頭揵提花、阿提目多花。聞了花香之後，又登上石山，見到四層階堂，就坐在上面；見到五柱帳，就進入其中，收斂身體端正而坐，有種種枕褥，散花遍布，莊嚴美好；而在其中自恣坐臥，涼風從四面吹來，令身安穩，坐在高林之下，高聲唱言：灰河中的眾生、諸位賢正之士！如那灰河，兩岸極熱，多有利刺，其處闇冥，求從那裡出來吧。

『河中有聽到聲音的人，循著聲音問道：從哪個方向能出去？從哪裡出去？其中有人說：你何必問從哪裡能出去？那個呼喚的人自己也不知、不見從何而出，他也應當同樣在這灰河中，兩岸極熱，多有利刺，在闇冥之中隨流而下，問他做什麼？

『像這樣，比丘！我說這譬喻，現在當說其義。灰，是說三種惡不善覺。哪三種？欲覺、恚覺、害覺。河，是說三愛——欲愛、色愛、無色愛。兩岸極熱，是說內、外六入處。多有利刺，是說五欲功德。闇冥之處，是說無明障閉慧眼。眾多人，是說愚癡凡夫。流，是說生死之河。其中有一人不愚不癡，是說菩薩摩訶薩。手足方便逆流而上，是說精勤修學。微見小明，是說得法忍。得平地，是說持戒。觀四方，是說見四真諦。大石山，是說正見。八分水，是說八聖道。七種花，是說七覺分。四層堂，是說四如意足。五柱悵，是說信等五根。正身坐，是說無餘涅槃。散花遍布，是說諸禪、解脫、三昧、正受。自恣坐臥，是說如來、應、等正覺。四方風吹，是說四增心見法安樂住。舉聲唱喚，是說轉法輪。

『那裡有人問：諸位賢正之士往何處去？從何處出？——是說舍利弗、目揵連等諸賢坐比丘。其中有人說：你問什麼？他也不知不見有所出之處，他也應當同樣在這灰河中，兩岸極熱，多有利刺，在闇冥處隨流而下——是說六師等種種邪見之輩，就是富蘭那迦葉、末伽梨瞿舍梨子、散闍耶毘羅胝子、阿耆多枳舍欽婆羅、伽拘羅迦氈延、尼揵連陀闍提弗多羅，以及其餘邪見之輩。像這樣，比丘！大師為諸聲聞所應作的，我現在已作了，你們現在應當作所應作的，如前篋毒蛇所說。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

Fascicle 43 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: this fascicle is the fifth fascicle of the Connected Discourses on the Six Sense Bases; from the one thousand one hundred and sixty-fourth discourse to the one thousand one hundred and seventy-seventh, fourteen discourses in all. What is taught still concerns the six sense bases of eye, ear, nose, tongue, body, and mind. In one, there is the answer to what the many bhikṣus were debating: the two extremes, the middle, and the seam in the verse of the Questions of Tiṣya Maitreya in the Pārāyaṇa. In one, the venerable Piṇḍola answers Udayana, king of Vatsa, with three causes and conditions, on why young bhikṣus dwell at ease. In others, by the similes of the hands and feet, the tortoise and the jackal, the grain and the five bonds of the asura king, the crops with the pen cattle and the great king who sought the sound of the lute, the leper entering the reeds and rushes, the six kinds of creatures tied to a firm post, the four venomous snakes kept in one basket, the pit of fire, the mango grove, the iron ball, and the Ganges, the great tree in the Ganges, the kiṃśuka tree and the border city, the heap of dry grass and the tower, and the river of ashes, the guarding and not guarding of the six faculties, restraint and non-restraint, are taught. In one, the venerable Mahāmaudgalyāyana, at the World-Honored One’s bidding, teaches the Discourse on Things with Outflows and Things without Outflows. For the most part the speaker is the World-Honored One addressing the bhikṣus. In Discourse 1165 the venerable Piṇḍola answers Udayana, king of Vatsa; nothing in the whole discourse comes from the World-Honored One’s own mouth, and three times the World-Honored One’s teaching is cited. Discourse 1174 is a bhikṣu asking for the Dharma and the Buddha answering, and it also records the going forth of the cowherd Nantu. In Discourse 1175 a bhikṣu questions the bhikṣus one after another and then asks the Buddha. In Discourse 1176 the one who teaches is the venerable Mahāmaudgalyāyana; the Buddha praises him and then charges the bhikṣus to receive and keep it. There are verses in two places: in Discourse 1164 the verse the bhikṣus cite from the World-Honored One’s teaching, and in Discourse 1167 the verse spoken by the World-Honored One. This fascicle has no summary verse. The long discourses of question and answer back and forth are divided into paragraphs by the rounds of question and answer; in the discourses of simile, the simile and its explanation are divided into paragraphs, and the explanation is rendered item by item. Where the base text abbreviates, the plain rendering gives a brief phrase in the words of the base text and does not supply what is passed over; the carrying through the six faculties, “so it is likewise with the ear, nose, tongue, body, and mind,” the plain rendering abbreviates as well, as So it is likewise. The (…) at the head of each segment is the anchor of page, register, and line in the Taishō canon.

〔0 · Title〕（0310b17）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 43.” 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 fourteen discourses, from the one thousand one hundred and sixty-fourth to the one thousand one hundred and seventy-seventh; verses in two places; at the end of the fascicle it closes with “Saṃyukta Āgama, Fascicle 43.”

〔1164 · One Who Knows the Two Extremes〕（0310b20）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the Sages’ Dwelling. At that time many bhikṣus had gathered in the assembly hall and were discussing in this way: “Venerable ones! It is as in the verse the World-Honored One spoke in the Questions of Tiṣya Maitreya in the Pārāyaṇa:

　　One who can know the two extremes, and in the middle is forever without attachment,

　　this one is called the great man, who does not long for the five desires;

　　without the fetter of defilement, he passes beyond the sorrow of the seam.

“Venerable ones! What is the meaning of this? What is an extreme? What are the two extremes? What is the middle? What is the seam? Reflecting in what way does one know by knowledge and understand by understanding, and, in what knowledge knows and understanding understands, make an end of suffering and escape suffering?”

One bhikṣu answered: “The six internal sense bases are one extreme, the six external sense bases are the second extreme, feeling is the middle, and craving is the seam. One who is given to feeling obtains various causes, and the body gradually turns and grows and is born; with regard to this, one knows by knowledge and understands by understanding, and, in what knowledge knows and understanding understands, makes an end of suffering and escapes suffering.” Another said: “The past is one extreme, the future is the second extreme, the present is called the middle, and craving is the seam. One who draws near to this craving, by various causes, the body gradually touches and grows and is born, and so on up to: escapes suffering.” Another said: “Pleasant feeling is one extreme, painful feeling is the second extreme, neither painful nor pleasant is the middle, and craving is the seam; one who draws near to this craving, by various gains, one’s own body gradually touches and grows and is born, and so on up to: escapes suffering.” Another said: “Existence is one extreme, arising is the second extreme, feeling is the middle, and craving is the seam…” It was taught at length in this way, up to “escapes suffering.” Another said: “The body is one extreme, the arising of the body is the second extreme, and craving is the seam…” It was taught at length in this way, up to “escapes suffering.” Another said: “What all of us have said differs, one from another; these are just the various different explanations given a moment ago, and in the end we cannot hope to know for certain. What is the World-Honored One’s teaching with more to be said—the Discourse on the Questions of Tiṣya Maitreya in the Pārāyaṇa? We should go and ask the World-Honored One in detail, and as the World-Honored One teaches, so we will keep it.”

At that time the many bhikṣus went to where the World-Honored One was, bowed their heads at his feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! Just now the bhikṣus gathered in the assembly hall and spoke in this way: concerning the Discourse on the Questions of Tiṣya Maitreya in the Pārāyaṇa that the World-Honored One taught—what are called the two extremes, and so on up to: escapes suffering. Some said: the six internal sense bases are spoken of as one extreme, the six external sense bases are spoken of as the second extreme, feeling is the middle, and craving is the seam… As taught at length above, none of it could be settled; today we have come especially to ask the World-Honored One, and to ask in detail about this meaning: of what we have said, who has got its meaning?”

The Buddha said to the bhikṣus: “What you have said is all well said. I will now teach you the discourse with more to be said. What I taught in the discourse with more to be said on the Questions of Tiṣya Maitreya is this: contact is one extreme, the arising of contact is the second extreme, feeling is the middle, and craving is the seam. Having drawn near to craving, by various gains, the body, with contact as condition, grows and is born; with regard to this, one knows by knowledge and understands by understanding, and, in what knowledge knows and understanding understands, makes an end of suffering and escapes suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔1165 · Guard the Sense Doors, Restrain the Mind Well〕（0311a03）Thus have I heard. At one time the venerable Piṇḍola was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the king of Vatsa, named Udayana, went to where the venerable Piṇḍola was, and they exchanged greetings; having exchanged greetings, he withdrew and sat to one side. Udayana, king of Vatsa, said to the venerable Piṇḍola: “I wish to ask something; I do not know whether you have leisure to answer.” The venerable Piṇḍola answered: “Great king! Great king, just ask; what I know I will answer.” Udayana, king of Vatsa, asked the venerable Piṇḍola: “By what cause, by what condition, do newly ordained young bhikṣus, not long gone forth in this Dharma and Discipline, dwell at ease in the extreme, their faculties glad, their faces clear, their complexions fresh and bright, delighting in stillness and moving little, living on what others give, with a mind like a wild deer, able to the end of their lives to keep pure conduct, wholly pure?”

The venerable Piṇḍola answered: “It is as the Buddha said: what the Tathāgata, the Worthy One, the Perfectly Awakened One, knows and sees, he taught to the bhikṣus: You bhikṣus! If you see one who is older, you should regard her with the thought of a mother; seeing one of middle years, with the thought of a sister; seeing one who is young, you should regard her with the thought of a daughter. By this cause and condition, young bhikṣus, not long gone forth in this Dharma and Discipline, dwell secure and at ease, their faculties glad, their faces clear, their complexions fresh and bright, delighting in stillness and moving little, living on what others give, with a mind like a wild deer, able to the end of their lives to keep pure conduct, wholly pure.”

Udayana, king of Vatsa, said to the venerable Piṇḍola: “The craving mind of the world today: even seeing one who is older and having the thought of a mother, seeing one of middle years and having the thought of a sister, seeing one who is young and having the thought of a daughter—just at that time the mind may still give rise to the burning of lust, the burning of hatred, the burning of delusion. Should there not be some other cause and condition more excellent?” The venerable Piṇḍola said to Udayana, king of Vatsa: “There is a further cause and condition. It is as the World-Honored One said: what the Tathāgata, the Worthy One, the Perfectly Awakened One, knows and sees, he taught to the bhikṣus: This body, from the feet to the crown of the head, has bones for its frame, is plastered over with flesh, and covered with a thin skin, and various impurities fill it within; observe it throughout: hair of the head, hair of the body, nails, teeth, grime, saliva, skin, flesh, white bones, sinews, vessels, heart, liver, lungs, spleen, kidneys, intestines, belly, the stomach, the lower intestines, the bladder, tears, sweat, mucus, froth, fat, grease, marrow, phlegm, mucus, pus, blood, brain, fluids, excrement, and urine. Great king! By this cause, by this condition, young bhikṣus, not long gone forth in this Dharma and Discipline, dwell secure and at ease, and so on up to: wholly pure and complete.”

Udayana, king of Vatsa, said to the venerable Piṇḍola: “The human mind is fleeting and swift; if one contemplates the impure, the thought of the pure at once appears again. Is there any other cause and condition that can make young bhikṣus, not long gone forth in this Dharma and Discipline, dwell secure and at ease, and so on up to: wholly pure and complete?” The venerable Piṇḍola said: “Great king! There is a cause, there is a condition. It is as the World-Honored One said: what the Tathāgata, the Worthy One, the Perfectly Awakened One, knows and sees, he told the bhikṣus: You should guard the sense doors and restrain the mind well. When the eye sees forms, do not grasp at the sign of the form, do not grasp at its particulars, laying hold of them more and more. If one dwells without restraining the eye faculty, then worldly greed, craving, and evil unwholesome states will flow into one’s mind; therefore you should take up the restraint of the eye. So it is likewise with the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects, and so on up to: take up the restraint of the mind.”

At that time Udayana, king of Vatsa, said to the venerable Piṇḍola: “Excellent! Well taught is the Dharma, and so on up to: take up the restraint of the faculties. Venerable Piṇḍola! So it is with me as well: at times I do not guard my body, do not keep the restraint of the faculties, do not keep my mindfulness one-pointed, and when I enter the palace, my mind gives rise in the extreme to the blazing of lust, the burning of hatred, the burning of delusion; even when I dwell alone in a quiet room, the three poisons still burn my mind—how much more in the palace! And at times I guard my body well, restrain my faculties well, keep my mindfulness one-pointed, and when I enter the palace, lust, hatred, and delusion do not arise to burn my mind; even within the inner palace they do not burn my body, nor do they burn my mind—how much more when I dwell alone in a quiet place! For this reason, this cause, this condition, can make young bhikṣus, not long gone forth in this Dharma and Discipline, dwell secure and at ease, and so on up to: wholly pure and complete.” At that time Udayana, king of Vatsa, having heard what the venerable Piṇḍola said, rejoiced, rejoiced in accord, rose from his seat, and departed.

〔1166 · Because There Are Hands, Taking and Letting Go Are Known〕（0311b26）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the World-Honored One said to the bhikṣus: “Because there are hands, taking and letting go are known; because there are feet, going and coming are known; because there are joints, bending and stretching are known; because there is a belly, hunger and thirst are known. In just this way, bhikṣus! Because there is the eye, there is feeling arisen with eye-contact as condition, felt within as painful, or pleasant, or neither painful nor pleasant. So it is likewise with the ear, nose, tongue, body, and mind. Bhikṣus! If there were no hands, taking and letting go would not be known; if there were no feet, going and coming would not be known; if there were no joints, bending and stretching would not be known; if there were no belly, hunger and thirst would not be known. In just this way, bhikṣus! If there were no eye, there would be no feeling arisen with eye-contact as condition, felt within as painful, or pleasant, or neither painful nor pleasant; so it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔1167 · A Tortoise Dwelling There〕（0311c09）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the World-Honored One said to the bhikṣus: “In the past, there was a thicket of grass in a river, and a tortoise was dwelling there. At that time a jackal, hungry, was going about in search of food; seeing the tortoise from afar, it hurried over to seize it. The tortoise, seeing it come, withdrew its six limbs; the jackal kept watch and waited for it to put out its head and feet, wishing to seize and eat it. It kept watch for a long time, but the tortoise never put out its head nor put out its feet; the jackal, hungry and weary, went off in anger. Bhikṣus! So it is with you today as well. Know that Māra Pāpīyas ever watches for his chance at you, waiting for your eye to be attached to forms, your ear to hear sounds, your nose to smell odours, your tongue to taste tastes, your body to feel tangibles, your mind to think of mental objects, wishing to make you give rise to attachment to the six objects. Therefore, bhikṣus! You should today ever dwell keeping the restraint of the eye, dwell keeping the restraint of the eye faculty, and then the evil Māra Pāpīyas will not get his chance, whether as it goes out or as it takes its object; so it is likewise with the ear, nose, tongue, body, and mind. With regard to the six faculties, whether as they go out or as they take their objects, he will not get his chance, just as with that tortoise the jackal did not get its chance.” At that time the World-Honored One spoke a verse:

　　“The tortoise, fearing the jackal, withdraws its six into its shell;

　　the bhikṣu, restraining his mind well, hides away his thoughts and perceptions.

　　Not relying on it, not fearing it, he guards his mind and does not speak.”

When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔1168 · That Is Wavering〕（0311c27）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the World-Honored One said to the bhikṣus: “Suppose grain is set at the mouth of a crossroads, and six strong men with clubs beat it together, so that in a moment it becomes fragments; then a seventh man with a club beats it again. Bhikṣus! What do you think? That heap of grain, beaten by six men together and beaten again by a seventh—will it be crushed to powder in the extreme?” The bhikṣus said to the Buddha: “So it is, World-Honored One!”

The Buddha said to the bhikṣus: “In just this way the foolish man is beaten by the six sense bases of contact. What are the six? Namely, the sense base of eye-contact, by which he is ever beaten; the sense bases of ear-, nose-, tongue-, body-, and mind-contact, by which he is ever beaten. That foolish man, beaten by the six sense bases of contact, still longs for and seeks existence in the world to come, as when the seventh man beats again and crushes it to powder.

“Bhikṣus! If one says ‘this is I,’ that is wavering; if one says ‘this is mine,’ that is wavering. ‘In the future I shall be’—that is wavering; ‘in the future I shall not be’—that is wavering. ‘I shall again have form’—that is wavering; ‘I shall again be without form’—that is wavering. ‘I shall again have perception’—that is wavering; ‘I shall again be without perception’—that is wavering; ‘I shall again be neither with perception nor without perception’—that is wavering. Because of wavering there is disease, because of wavering there is a boil, because of wavering there is a thorn, because of wavering there is attachment. One who rightly observes that wavering is suffering obtains a mind that does not waver, dwells cultivating it much, with mindfulness bound and right knowledge.

“As with wavering, so it is with this vain and false reckoning: there is formation, and craving is its cause. To say ‘I’—that is craving; to say ‘mine’—that is craving. To say ‘there will be in the future’—that is craving; to say ‘there will not be in the future’—that is craving. ‘I shall have form’—that is craving; ‘I shall be without form’—that is craving. ‘I shall have perception’—that is craving; ‘I shall be without perception’—that is craving; ‘I shall be neither with perception nor without perception’—that is craving. Because of craving it is a disease, because of craving it is a boil, because of craving it is a thorn. One who reflects well and observes that craving gives rise to suffering should dwell much with a mind free of craving, with right mindfulness and right knowledge.

“Bhikṣus! In the past the asuras raised an army and fought with Śakra. At that time Śakra, lord of the gods, said to the gods of the Thirty-Three: Today the gods are fighting hard with the asuras; if the gods win and the asuras lose, you should capture an asura alive, bind him with five bonds, and bring him back to the heavenly palace. The asuras said to their host: Now the asura army is fighting with the gods; if the asuras win and the gods lose, you should capture Śakra alive, bind him with five bonds, and bring him back to the asura palace. Just as they were fighting, the gods won and the asuras lost. At that time the gods of the Thirty-Three captured alive Vemacitra, king of the asuras, bound him with five bonds, and brought him back to the heavenly palace.

“At that time Vemacitra, king of the asuras, his body bound with five bonds, was placed in the Hall of the True Dharma, and they entertained him with the various pleasures of the five desires of heaven. Vemacitra, king of the asuras, thought in this way: Only the asuras are worthy and wise; though the gods are good, I should now go back to the asura palace. When he thought in this way, he saw himself bound with five bonds, and the five desires of the gods vanished of themselves. Vemacitra, king of the asuras, thought again in this way: The gods are worthy, their wisdom clear and penetrating; though the asuras are good, I should now stay in this heavenly palace. When he thought in this way, he saw the five bonds on his body loosed, and the five desires of the gods appeared again of themselves.

“Vemacitra, king of the asuras, has even a bond so subtle as this; the bond of Māra Pāpīyas is subtler still. When the mind wavers, Māra binds it accordingly; when the mind does not waver, Māra looses it accordingly. Therefore, bhikṣus! You should dwell much with a mind that does not waver, with right mindfulness and right knowledge; you should train in this way!” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔1169 · Guard Yourselves Well〕（0312b16）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu or a bhikṣuṇī, with eye, forms, and consciousness as cause and condition, gives rise to desire, or greed, or fondness, or longing, or a settled point of attachment, let them guard themselves well against those minds. Why is that? These are all a path of fear, with obstruction and with danger; they are what evil people rely on, not what good people rely on; therefore one should guard oneself. So it is likewise with the ear, nose, tongue, body, and mind.

“Suppose a farmer has fine crops, and the field-keeper is lazy and heedless; the pen cattle come and eat them. So it is with the foolish ordinary person: with regard to the six sense bases of contact, and so on up to heedlessness, so it is likewise. If there are fine crops and the field-keeper’s mind is not heedless, the pen cattle cannot run wild; even if they enter the field, he drives them all out. So it is with what is called mind, or thought, or consciousness: the learned noble disciple restrains and guards himself well with regard to the five strands of sense pleasure, and with all his heart makes them cease. If there are fine crops and the one who guards the field is not heedless, when the pen cattle enter the bounds of the field, with his left hand he takes hold of its nose and with his right hand he holds a stick, beats it all over its body, and drives it out of the field.

“Bhikṣus! What do you think? That ox, having suffered pain, going from village to house and from house to village—will it still go and eat the crops as before?” They answered: “No, World-Honored One! Why is that? Because it remembers the pain of the stick it suffered when it entered the field before.” “In just this way, bhikṣus! Mind, or thought, or consciousness—the learned noble disciple, with regard to the six sense bases of contact, gives rise in the extreme to weariness and fear; the mind within comes to rest, and he controls it and makes it one-pointed.

“Bhikṣus! In the past there was a king who heard the fine sound of a lute such as he had never heard before; he gave rise in the extreme to love and delight, was absorbed in it and attached to it, and asked his ministers: What sound is this? It is most lovely and delightful! The ministers answered: This is the sound of a lute. The king said to the ministers: Fetch me that sound. The ministers, receiving the order, went and fetched the lute, and reported: Great king! This is the lute that makes the fine sound. The king said to the ministers: I do not want the lute; fetch me the lovely, delightful sound I heard before. The ministers answered: A lute like this has many parts: namely, it has a neck, it has a body, it has a strings-holder, it has strings, it has a skin; it is played by one skilled in method, and only by obtaining the causes and conditions of its many parts does it make a sound; it is not that without obtaining its many parts there is sound. The sound heard before has long since passed, has in turn already ceased, and cannot be fetched.

“At that time the great king thought in this way: Bah! What use is this false thing? The lute of the world is a false thing, yet it makes the people of the world absorbed in it and attached to it. Take it away now, split it piece by piece, and throw it away in the ten directions. The ministers, receiving the order, split it into a hundred pieces and threw them away in various places. In just this way, bhikṣus! Form, feeling, perception, volition, desire—one knows that these things are impermanent, conditioned, arisen with the mind as cause and condition, and yet still says: ‘this is I, this is mine.’ At another time, all of them are gone. Bhikṣus! You should, with even right knowledge such as this, observe as it really is.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔1170 · Like a Leper〕（0312c24）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the World-Honored One said to the bhikṣus: “It is like a leper, his four limbs ulcerated and festering, who enters a thicket of reeds and rushes, is wounded by the various thorny leaves and needles, and his pain is doubled. In just this way the foolish ordinary person suffers various pains at the six sense bases of contact; so it is likewise. As that leper, wounded by the needles and thorns of the grass and leaves, has pus and blood flow out, in just this way the foolish ordinary person, violent by nature, once touched at the six sense bases of contact, gives rise to hatred, and evil words flow out, like that leper. Why is that? The mind of the foolish, unlearned ordinary person is like a leper’s sore. I will now teach restraint and non-restraint. What is restraint? What is non-restraint? The foolish, unlearned ordinary person, having seen a form with the eye, gives rise to greed and attachment toward forms that are agreeable, and gives rise to hatred toward forms that are disagreeable; then in sequence many thoughts and perceptions arise one after another, and he does not see the danger; even if he sees the danger again, he cannot remove it. So it is likewise with the ear, nose, tongue, body, and mind. Bhikṣus! This is called non-restraint. What is restraint? If the learned noble disciple sees a form with the eye, he does not give rise to a thought of desire toward forms that are agreeable, does not give rise to a thought of hatred toward forms that are disagreeable, and does not dwell with many thoughts and perceptions arising one after another in sequence; he sees the danger in forms; having seen the danger, he is able to let them go. So it is likewise with the ear, nose, tongue, body, and mind. This is called restraint.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly!

〔1171 · Obtaining Six Kinds of Creatures〕（0313a14）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the World-Honored One said to the bhikṣus: “Suppose a man is wandering in an empty house and obtains six kinds of creatures. First he obtains a dog; he catches that dog and ties it in one place. Next he obtains a bird, next a venomous snake, next a jackal, next a crocodile, next a monkey. Having obtained these creatures, he ties them all in one place. That dog delights in going into the village. That bird always wishes to fly into the sky. That snake always wishes to go into a hole. That jackal delights in going to the charnel ground. The crocodile always wishes to go into the great ocean. The monkey wishes to go into the mountain forest. These six kinds of creatures are all tied in one place; what they delight in differs, each longs to go to the place where it is at ease, and each does not delight in other places; but because they are tied, each uses its strength toward the direction it delights in, and yet cannot get free.

“In just this way the six faculties have their various objects, and each seeks for itself the object it delights in and does not delight in other objects. The eye faculty always seeks lovely forms, and toward disagreeable forms it feels aversion; the ear faculty always seeks agreeable sounds, and toward disagreeable sounds it feels aversion; the nose faculty always seeks agreeable odours, and toward disagreeable odours it feels aversion; the tongue faculty always seeks agreeable tastes, and toward disagreeable tastes it feels aversion; the body faculty always seeks agreeable tangibles, and toward disagreeable tangibles it feels aversion; the mind faculty always seeks agreeable mental objects, and toward disagreeable mental objects it feels aversion. These six kinds of faculties have their various fields of activity and various objects, and none seeks the objects of the other faculties. Among these six kinds of faculties, the one that has strength can act at will, following awareness to its object. As that man tied the six kinds of creatures to a firm post, they put forth their strength to go where they would, going back and forth until exhausted; because they are tied with a rope, in the end they stay by the post.

“Bhikṣus! I have spoken this simile in order to show you its meaning. The six kinds of creatures are a likeness for the six faculties; the firm post is a likeness for mindfulness of the body. If one cultivates mindfulness of the body well, there is mindfulness and there is no thought of form; seeing lovely forms one does not give rise to attachment, and seeing unlovely forms one does not feel aversion; with the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects, toward agreeable mental objects one does not seek with desire, and toward disagreeable mental objects one does not feel aversion. Therefore, bhikṣus! You should diligently cultivate and dwell much in mindfulness of the body.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly!

〔1172 · Placed in a Basket〕（0313b14）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the World-Honored One said to the bhikṣus: “Suppose there are four venomous snakes, fierce, poisonous, and cruel, kept in one basket. At that time there is a man, intelligent and not foolish, possessed of wisdom, who seeks happiness and shrinks from suffering, seeks life and shrinks from death. At that time someone says to this man: Now take the venomous snakes kept in this basket, rub them down and bathe them, feed them with kindly care, and let them in and out at the right times. If the four venomous snakes should be angered, they may kill you or bring you near to death; you should guard against them. At that time the man runs off in fear. Suddenly five enemies with drawn swords come chasing after him, seeking to kill you; you should guard against them. At that time the man, fearing the four venomous snakes and the five enemies with drawn swords, runs off at speed.

“That person says again: Man! Within there are six thieves who follow you and watch for their chance; when they get their chance they will kill you; you should guard against them. At that time the man, fearing the four venomous snakes, the five enemies with drawn swords, and the six inner thieves, runs off in fear and comes to an empty village; he sees that the empty houses are tottering, rotten, and ruined, with all kinds of foul things, and whatever he takes hold of is fragile, nothing firm. That person says again: Man! In this empty village there will be a band of thieves; when they come they will surely do you harm. At that time the man, fearing the four venomous snakes, the five thieves with drawn swords, the six evil inner thieves, and the band of thieves of the empty village, runs off again.

“Suddenly the road comes to a great river; its water is deep and swift. He sees only that this shore has all kinds of dangers, and sees that the far shore is secure and happy, cool and without fear; there is no bridge or boat by which to cross to the far shore, and so he reflects in this way: I will gather various grasses and branches, bind them into a raft, and by the effort of hands and feet cross to the far shore. Having thought this, he gathers grasses and branches, sets them by the bank, binds them into a raft, and by the effort of hands and feet cuts across the current. In just this way the man escapes the four venomous snakes, the five enemies with drawn swords, and the six evil inner thieves, gets free of the band of thieves of the empty village as well, crosses the deep and swift torrent, leaves the various dangers of this shore, and reaches the security and happiness of the far shore.

“I have spoken this simile; I will now explain its meaning. Bhikṣus! The basket is a likeness for this bodily form: the coarse four great elements, the body of semen and blood made of the four great elements, fostered by impure food, bathed and clothed, a thing that is impermanent, changing, perishing, and fragile. The venomous snakes are a likeness for the four great elements—the earth element, the water element, the fire element, the wind element. If the earth element is in strife, it can bring the body to death, or near to death; so it is likewise with strife of water, fire, and wind. The five enemies with drawn swords are a likeness for the five aggregates of clinging. The six inner thieves are a likeness for the six delights of craving. The empty village is a likeness for the six internal sense bases. Good man! Observe the sense base of the eye: it is impermanent, changing, and perishing, and what holds to the eye is also a thing impermanent and false; so it is likewise with the sense bases of the ear, nose, tongue, body, and mind.

“The band of thieves of the empty village is a likeness for the six external sense bases: the eye is harmed by forms agreeable and disagreeable; the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, and the mind are harmed by mental objects agreeable and disagreeable. The deep and swift torrent is a likeness for the four floods—the flood of desire, the flood of existence, the flood of views, the flood of ignorance. The river is a likeness for the three cravings—craving for sensual pleasure, craving for form, craving for the formless. This shore, full of fear, is a likeness for the existing body. The far shore, cool and happy, is a likeness for nirvāṇa without remainder. The raft is a likeness for the eightfold noble path. Cutting across the current by the effort of hands and feet is a likeness for reaching the far shore by vigour and courage. The brāhmaṇa’s dwelling is a likeness for the Tathāgata, the Worthy One, the Perfectly Awakened One.

“In just this way, bhikṣus! Out of compassion the Teacher has done for his disciples what should be done, consoling them; I have now done it; you too must now do what should be done: in an empty and quiet place, at the foot of a tree, in a clean dwelling, spreading grass for a seat, in the open air, in the charnel ground, far from the edge of things, meditate diligently, be careful not to be heedless, so that you will not regret it later! This is the Dharma I teach.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly!

〔1173 · Seeing the Five Desires as a Pit of Fire〕（0314a02）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the World-Honored One said to the bhikṣus: “The learned noble disciple knows and sees as it really is the arising, cessation, gratification, danger, and escape of all things of suffering, and sees the five desires as a pit of fire. Having observed the five desires in this way, greed for the five desires, sensual craving, sensual longing, and sensual attachment do not forever cover his mind; he knows where his desiring mind goes and where it dwells, and closes himself off against it; having closed himself off in advance against where it goes and where it dwells, then wherever it goes and dwells, worldly greed, sorrow, and evil unwholesome states do not flow into his mind.

“What is called the learned noble disciple’s knowing and seeing as it really is the arising, cessation, gratification, danger, and escape of all things of suffering? The learned noble disciple knows as it really is the noble truth of this suffering, and knows as it really is the noble truths of this arising of suffering, this cessation of suffering, and this path leading to the cessation of suffering; this is called the learned noble disciple’s knowing and seeing as it really is the arising, cessation, gratification, danger, and escape of all things of suffering.

“How does the learned noble disciple see the five desires as a pit of fire, and so on up to: worldly greed, sorrow, and evil unwholesome states do not forever cover his mind? Suppose that near a village there is, beside it, a deep pit filled with fire, without smoke or flame. At that time there is a man, not foolish, not deluded, intelligent and wise, who delights in happiness and shrinks from suffering, delights in life and dreads death. He thinks in this way: Here is a pit of fire, filled with fire; if I fall into it, I shall surely die. And so toward it he gives rise to a mind of keeping far away, reflects on keeping far away, desires to keep far away. In just this way the learned noble disciple sees the five desires as a pit of fire, and so on up to: worldly greed, sorrow, and evil unwholesome states do not forever cover his mind; if he guards against and knows in advance where it goes and where it dwells, and so on up to: worldly greed, sorrow, and evil unwholesome states do not flow into his mind.

“Suppose beside a village there is a mango grove full of thorns, and at that time a man goes into the grove to do some work. Having gone into the grove, before and behind, left and right, above and below, there are thorns everywhere. At that time the man walks with right mindfulness, goes and comes with right mindfulness, opens his eyes with right mindfulness, looks straight with right mindfulness, bends his body with right mindfulness. Why is that? So as not to let the sharp thorns wound his body. So it is with the learned noble disciple as well: if he dwells relying on a village or town, in the early morning he puts on his robe, takes his bowl, and enters the village for alms; he guards his body well, holds his mind well, dwells with right mindfulness, walks with right mindfulness, opens his eyes with right mindfulness, observes with right mindfulness. Why is that? So as not to let the sharp thorns harm the noble Dharma and Discipline.

“What are the sharp thorns that harm the noble Dharma and Discipline? Namely, forms that are agreeable, lovely, and longed for; these are called the sharp thorns that harm the noble Dharma and Discipline. How do forms that are agreeable, lovely, and longed for harm the noble Dharma and Discipline? Namely, the five strands of sense pleasure: the eye cognizes forms and gives rise to longing, fostering sensual pleasure; the ear cognizes sounds, the nose cognizes odours, the tongue cognizes tastes, the body cognizes tangibles and gives rise to longing, fostering sensual pleasure; this is called lovely and longed-for forms harming the noble Dharma and Discipline; this is called the learned noble disciple’s guarding against and knowing in advance where he goes and where he dwells, and so on up to: not letting worldly greed, sorrow, and unwholesome states flow into his mind.

“At times the learned noble disciple, as right mindfulness arises, gives rise to evil unwholesome thoughts, fostering desire, fostering hatred, fostering delusion; this is dull faculties. Though the learned noble disciple gives rise to arising and cessation, yet desire covers his mind. Suppose an iron ball is heated until it is extremely hot, and a little water is sprinkled on it; at once it dries up and vanishes. In just this way the thought born of the learned noble disciple’s dull faculties at once ceases; so it is likewise. The learned noble disciple goes about in this way and dwells in this way. Suppose a king or a minister, or his kin, goes to where he is, invites him with a stipend, and says to him: Man! Why shave your head, carry an earthen vessel, wear the kāṣāya robe, and beg for food from house to house? Better to enjoy the pleasures of the five desires at ease, give alms, and make merit.

“What do you think, bhikṣus? The learned noble disciple, invited with a stipend by a king, a minister, his kin, or a donor—will he give up the precepts and fall back?” They answered: “No. Why is that? Because the learned noble disciple knows and sees as it really is the arising, cessation, gratification, danger, and escape of all things of suffering; he sees the pit of fire as a likeness for the five desires, and so on up to: worldly greed, sorrow, and evil unwholesome states do not forever cover his mind; he guards against and knows in advance where it goes and where it dwells, and so on up to: worldly greed, sorrow, and evil unwholesome states do not flow into his mind. That he should, being invited again with a stipend by a king, a minister, or his kin, give up the precepts and fall back—there is no such possibility!”

The Buddha said to the bhikṣus: “Excellent! Excellent! The mind of that learned noble disciple through the long night slants, slopes, and inclines toward seclusion, toward being free from desire, and toward nirvāṇa, calm and relinquished, delighting in nirvāṇa; with regard to the places of outflows, it is stilled and cool. That he should, being invited by a king, an elder, or his kin, give up the precepts and fall back—there is no such possibility! The others meet great suffering. Suppose the Ganges has through the long night slanted, sloped, and inclined toward the east, and a great many people dam it, wishing to make it slant, slope, and incline toward the west—can they do it?” They answered: “They cannot, World-Honored One! Why is that? The water of the Ganges has through the long night flowed toward the east; to wish to make it flow toward the west cannot be done; that great crowd only labours in vain! In just this way the learned noble disciple through the long night slants, slopes, and inclines toward seclusion, and so on up to: to wish to make him fall back—there is no such possibility; it is only labouring in vain!” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly!

〔1174 · A Great Tree in the Ganges〕（0314c07）Thus have I heard. At one time the Buddha was staying at Apizhe, on the bank of the Ganges. At that time a bhikṣu went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and stood to one side, and said to the Buddha: “Excellent, World-Honored One! Please teach me the Dharma; having heard the Dharma, I will dwell alone in a quiet place, reflect with concentrated effort, and dwell heedful, for the sake of which a clansman shaves off his hair and beard, with right faith leaves home for homelessness, goes forth to train in the Way, cultivates pure conduct further and higher, sees the Dharma, knows of himself and realizes: My births are ended, pure conduct is established, what was to be done is done; I know of myself that I will undergo no further existence.”

At that time the World-Honored One looked at the water of the river and saw a great tree in the Ganges, coming down with the current, and said to that bhikṣu: “Do you see this great tree in the Ganges flowing along?” The bhikṣu answered: “I see it, World-Honored One!” The Buddha said to the bhikṣu: “This great tree does not get stuck on this shore, does not get stuck on the far shore, does not sink to the bottom, is not stranded on an islet, is not drawn into a whirlpool, is not taken by humans, is not taken by non-humans, and does not rot—will it go along with the water and slant, slope, and incline toward the great ocean?” The bhikṣu said to the Buddha: “So it is, World-Honored One!”

The Buddha said: “So it is with the bhikṣu as well. He too does not get stuck on this shore, does not get stuck on the far shore, does not sink to the bottom, is not stranded on an islet, is not drawn into a whirlpool, is not taken by humans, is not taken by non-humans, and does not rot; he slants, slopes, and inclines toward nirvāṇa.” The bhikṣu said to the Buddha: “What is this shore? What is the far shore? What is sinking? What is the islet? What is the whirlpool? What is being taken by humans? What is being taken by non-humans? What is rotting? Excellent, World-Honored One! Please teach me at length; having heard the Dharma, I will dwell alone in a quiet place, reflect with concentrated effort, and dwell heedful, and so on up to: know of myself that I will undergo no further existence.”

The Buddha said to the bhikṣu: “This shore means the six sense bases. The far shore means the six external sense bases. Being taken by humans: it is as when a person draws near to lay people and to those gone forth, and whether in joy or sorrow, in pain or pleasure, in all kinds of doings, he shares in everything with them, and follows along with them from first to last; this is called being taken by humans. Being taken by non-humans: it is as when a person wishes to cultivate pure conduct: ‘I now keep the precepts, practice austerities, and cultivate the pure conducts, so that I shall be born in this or that heaven’; this is being taken by non-humans. The whirlpool: it is as when a person gives up the precepts and turns back. Rotting is breaking the precepts and doing evil unwholesome things, rotten and of little learning, like weeds and tares, like the sound of a blown conch, not an ascetic yet putting on the appearance of an ascetic, not of pure conduct yet putting on the appearance of pure conduct. In just this way, bhikṣus! This is called not getting stuck on this shore or the far shore, and so on up to: inclining toward nirvāṇa.” At that time that bhikṣu, having heard what the Buddha said, rejoiced, rejoiced in accord, paid his respects, and departed.

At that time that bhikṣu, dwelling alone in a quiet place, reflected on the Buddha’s teaching in the discourse of the great tree in the current, and so on up to: knew of himself that he would undergo no further existence, and attained arhatship. At that time there was a cowherd named Nantu, not far from the Buddha, holding a staff and herding cattle. After that bhikṣu had left, he went to where the World-Honored One was, bowed his head at his feet, stood to one side, and said to the Buddha: “World-Honored One! I can now not get stuck on this shore, not get stuck on the far shore, not sink, not be stranded on an islet, not be taken by humans, not be taken by non-humans, not be drawn into a whirlpool, and not rot either; may I go forth in the World-Honored One’s true Dharma and Discipline and cultivate pure conduct?”

The Buddha said to the cowherd: “Have you returned the cattle to their owners?” The cowherd said: “These cattle all have calves; they can go back by themselves, there is no need to take them; I only ask that you allow me to go forth and train in the Way.” The Buddha said to the cowherd: “Though the cattle can go home, you have received clothing and food from that household; you should make return to the master of the house.” At that time the cowherd, having heard the Buddha’s instruction, rejoiced, rejoiced in accord, paid his respects, and departed.

At that time the venerable Śāriputra was in that assembly; not long after the cowherd had left, he said to the Buddha: “World-Honored One! The cowherd Nantu sought to go forth; why did the World-Honored One send him home?” The Buddha said to Śāriputra: “That the cowherd Nantu should go back and stay at home enjoying the five desires—there is no such possibility! Having handed the cattle over to their owners, he will come back of himself, go forth and train in the Way in this Dharma and Discipline, cultivate pure conduct purely, and so on up to: know of himself that he will undergo no further existence, and attain arhatship.”

At that time the cowherd Nantu, having handed the cattle over to their owners, came back to where the Buddha was, bowed his head at his feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! I have handed the cattle over to their owners; please allow me to go forth and train in the Way in the true Dharma and Discipline.” The Buddha said to the cowherd Nantu: “You may go forth in this Dharma and Discipline, receive the full ordination, and obtain a bhikṣu’s portion.” Having gone forth, he reflected: “For the sake of which a clansman shaves off his hair and beard, puts on the kāṣāya robe, with right faith leaves home for homelessness, goes forth to train in the Way, cultivates pure conduct further, and so on up to: knows of himself that he will undergo no further existence.” He became an arhat.

〔1175 · How Does One Know, How Does One See, to Attain Purity of Vision〕（0315b07）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 was sitting alone in meditation, and reflected in this way: “How does a bhikṣu know, how does he see, to attain purity of vision?” Having thought this, he went to where the bhikṣus were and said to the bhikṣus: “Venerable bhikṣus! How does one know, how does one see, so that vision is made pure?” A bhikṣu answered: “Venerable one! One knows rightly, as it really is, the arising, cessation, gratification, danger, and escape of the six sense bases of contact. Bhikṣu! One who knows in this way and sees in this way attains purity of vision.”

This bhikṣu, having heard that bhikṣu’s declaration, was not glad at heart, and went again to where another bhikṣu was and asked that bhikṣu: “Venerable bhikṣus! How does one know, how does one see, to attain purity of vision?” That bhikṣu answered: “One knows rightly, as it really is, the arising, cessation, gratification, danger, and escape of the six elements. In this way, bhikṣu! Knowing in this way, seeing in this way, one attains purity of vision.”

At that time this bhikṣu, having heard his declaration, was not glad at heart either, and went again to where another bhikṣu was and asked in this way: “Bhikṣu! How does one know, how does one see, to attain purity of vision?” That bhikṣu answered: “One observes the five aggregates of clinging as a disease, as a boil, as a thorn, as a killer, impermanent, suffering, empty, not self; one who knows in this way and sees in this way attains purity of vision.”

This bhikṣu, having heard the bhikṣus’ declarations, was not glad at heart either; he went to where the Buddha was, bowed his head at his feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! I reflected alone in a quiet place: How does a bhikṣu know, how does he see, to attain purity of vision? Having thought this, I went to where the bhikṣus were,” and what was said in the three places he reported to the World-Honored One in detail: “Having heard what they said, I was not glad at heart, and so I came here to the World-Honored One. Therefore I ask the World-Honored One about this meaning: How does a bhikṣu know, how does he see, to attain purity of vision?”

The Buddha said to the bhikṣu: “In the past, there was a man who had never seen a kiṃśuka tree; he went to someone who had seen a kiṃśuka tree and asked that man who had seen the kiṃśuka tree: Do you know the kiṃśuka tree? He answered: I know it. He asked again: What is it like? He answered: Its colour is black, like a post that has been burned in fire. At the time that man saw it, the kiṃśuka tree was indeed black, like a post that has been burned in fire.

“At that time that man, hearing that the kiṃśuka tree was black like a burned post, was not much pleased, and went again to another man who had seen the kiṃśuka tree and asked him again: Do you know the kiṃśuka tree? He answered: I know it. He asked again: What is it like? That man who had seen the kiṃśuka tree answered: Its colour is red and open in bloom, its shape like a lump of flesh. At the time that man saw it, the kiṃśuka tree was just in bloom, and indeed like a lump of flesh.

“This man, having heard what he said, was still not pleased, and went again to another man who had seen the kiṃśuka tree and asked: Do you know the kiṃśuka tree? He answered: I know it. He asked again: What is it like? He answered: Hanging down in clusters, like the śirīṣa fruit.

“This man, having heard it, was again not pleased at heart, and went again to ask another who knew the kiṃśuka tree: Do you know the kiṃśuka tree? He answered: I know it. He asked again: What is it like? He answered again: Its leaves are green, its leaves are smooth, its leaves are long and broad, like the nyagrodha tree. As that man asked about the kiṃśuka tree, and on hearing each answer was not pleased and sought further here and there, so those who had seen the kiṃśuka tree each made their declaration according to what they had seen at the time, and therefore they differed.

“In just this way, bhikṣus! If one, in a solitary place, reflects with concentrated effort and dwells heedful, then because of the things one reflects on, the outflows do not arise and the mind attains liberation, and one makes one’s declaration according to what one has seen. Now listen again to a simile I will tell you; the wise come to understand by means of a simile.

“Suppose there is the king of a border country who has made the city walls well, the base of the city gates firm, the crossroads level and straight, and at the four city gates has set four guardians, all intelligent and wise, who know those who come and go. In that city there are four crossroads where a couch is set up, and the lord of the city sits on it. If a messenger comes from the east and asks the gatekeepers: Where is the lord of the city? they answer: The lord of the city is at the head of the four crossroads in the city, sitting on the couch. That messenger, having heard it, goes to the lord of the city, receives his instructions, and goes back again along the road. The messengers who come from afar from the south, the west, and the north ask the gatekeepers: Where is the lord of the city? They answer likewise: At the head of the four crossroads in the city. Those messengers, having heard it, all go to the lord of the city, receive his instructions, and each returns to his own place.”

The Buddha said to the bhikṣu: “I have spoken this simile; I will now tell its meaning. What is called the city is a likeness for the coarse form of the human body, as taught in the Discourse on the Simile of the Basket of Venomous Snakes. Making the city walls well means right view. The crossroads level and straight means the six internal sense bases. The four gates means the four stations of consciousness. The four gatekeepers means the four foundations of mindfulness. The lord of the city means the aggregate of consciousness. The messengers means calm and insight. The true word means the four truths. Returning by the road they came is by the eightfold noble path.”

The Buddha said to the bhikṣu: “What the Teacher should do for his disciples I have now done, out of compassion, as taught in the Discourse on the Simile of the Basket of Venomous Snakes.” At that time that bhikṣu, having heard what the Buddha had said, reflected with concentrated effort, dwelt heedful, cultivated pure conduct further, and so on up to: would undergo no further existence, and became an arhat.

〔1176 · Things with Outflows and Things without Outflows〕（0316a09）Thus have I heard. At one time the World-Honored One was wandering among the people in the land of the Śākyans, and came to Kapilavastu, staying in Nyagrodha Park. At that time the Śākyans of Kapilavastu had built a new assembly hall, in which no ascetic, brāhmaṇa, young Śākyan, or any of the people had yet dwelt. They heard that the World-Honored One had come wandering among the people of Kapilavastu of the Śākyans, was staying in Nyagrodha Park, and was discussing the meaning of suffering and happiness. This assembly hall was newly finished and had no one dwelling in it yet; we may invite the World-Honored One and the great assembly to receive offerings in it, gain the merit and its reward, be secure through the long night, and only afterwards shall we use it in turn. Having made this plan, they all went out of the city together, came to where the World-Honored One was, bowed their heads at his feet, withdrew and sat to one side.

At that time the World-Honored One taught the Śākyans the essential Dharma; having instructed, taught, inspired, and gladdened them, he remained silent. At that time the Śākyans rose from their seats, arranged their robes, paid respects to the Buddha, knelt with the right knee on the ground, joined their palms, and said to the Buddha: “World-Honored One! We Śākyans have built a new assembly hall, in which no one has yet dwelt; we now invite the World-Honored One and the great assembly to receive offerings in it, so that we may gain merit and benefit and be secure through the long night, and only afterwards shall we use it in turn.” At that time the World-Honored One accepted the invitation by remaining silent.

At that time the Śākyans, knowing that the World-Honored One had accepted the invitation, bowed their heads at the Buddha’s feet and each went back to his own place. On that very day, with carts and carriages, they brought all kinds of furnishings, adorned the new hall, set out couches and seats, spread soft grass on the ground, and prepared lamps of scented oil. When all was ready, they went to where the Buddha was, bowed their heads, and reported: “All is ready; may the Holy One know the time.”

At that time the World-Honored One, surrounded before and behind by the great assembly, came outside the new hall, washed his feet, and then went up into the hall, and below the central pillar sat facing east. At that time the bhikṣus too, having washed their feet, followed him into the assembly hall, and behind the World-Honored One, on the west side facing east, sat in order. At that time the Śākyans sat on the east side facing west.

At that time the World-Honored One taught the Śākyans the essential Dharma at length; having instructed, taught, inspired, and gladdened them, he said to the Śākyans: “Gautama! The first watch of the night has passed; now you may go back to Kapilavastu.” At that time the Śākyans, having heard what the Buddha said, rejoiced, rejoiced in accord, paid their respects, and departed.

At that time the World-Honored One, knowing that the Śākyans had gone, said to Mahāmaudgalyāyana: “You should teach the Dharma to the bhikṣus; I now have a backache, and will rest and recover myself.” At that time Mahāmaudgalyāyana accepted the instruction in silence. At that time the World-Honored One folded the upper robe in four and placed it under his side, rolled up the outer robe and put it under his head, lay down on his right side, with knees bent and one foot upon the other, fixed his mind on the perception of light, and reflected with the perception of rising.

At that time Mahāmaudgalyāyana said to the bhikṣus: “The Dharma that the Buddha teaches is good in the beginning, good in the middle, and good in the end, good in meaning and good in flavour, wholly pure and complete, pure conduct clean and white. I will now teach things with outflows and things without outflows; listen carefully! What are things with outflows? The foolish, unlearned ordinary person, having seen a form with the eye, gives rise to delight and attachment toward forms that are agreeable and to aversion toward forms that are disagreeable; he does not dwell in mindfulness of the body, has not even a little knowledge of liberation of mind and liberation by wisdom, and gives rise to all kinds of evil unwholesome states, which he cannot make cease without remainder, cannot exhaust forever without remainder; so it is likewise with the ear, nose, tongue, body, and mind. Bhikṣus! To such a person Māra Pāpīyas of the heavens goes, watches for his weak points, and in his eye and forms finds a gap; so it is likewise with the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects: he finds a gap.

“It is like a heap of dry grass: when fire starts on its four sides, it at once burns. In just this way, bhikṣus! In his eye and forms Māra Pāpīyas of the heavens finds a gap. In just this way, bhikṣus! He does not overcome forms; in ear and sounds, nose and odours, tongue and tastes, body and tangibles, mind and mental objects, he is subject to the objects and cannot overcome the objects; not overcoming forms, not overcoming sounds, odours, tastes, tangibles, and mental objects, he does not overcome the unwholesome states of mind either, nor the painful results of the blazing defilements, nor birth, old age, sickness, and death in the world to come. Venerable ones! These things with outflows I received in person from the World-Honored One; this is called the Discourse on Things with Outflows.

“What is the Discourse on Things without Outflows? The learned noble disciple sees a form with the eye, and does not give rise to delight and attachment toward forms that are agreeable, nor to aversion toward forms that are disagreeable; he dwells with mindfulness bound, knows as it really is with immeasurable liberation of mind and liberation by wisdom, and makes the evil unwholesome states that have arisen cease and end without remainder; so it is likewise with the ear, nose, tongue, body, and mind.

“To a bhikṣu of this kind the wicked Māra Pāpīyas goes, and in his eye and forms seeks his weak points, but does not find his weak points; in ear and sounds, nose and odours, tongue and tastes, body and tangibles, mind and mental objects he seeks his weak points, but does not find his weak points. It is like a tower whose walls are firm, whose windows and doors are doubly shut, whose plaster is thick and dense: when fire starts on its four sides, it cannot burn it. So it is likewise with these bhikṣus: the wicked Māra Pāpīyas goes to them, seeks their weak points, and does not find their weak points. Such a bhikṣu can overcome form and is not overcome by form; he overcomes sounds, odours, tastes, tangibles, and mental objects, and is not overcome by the objects. Having overcome form and overcome sounds, odours, tastes, tangibles, and mental objects, he also overcomes evil unwholesome states, the painful results of the blazing defilements, and birth, old age, sickness, and death in the world to come. This Dharma I received in person, face to face, from the World-Honored One; this is called the Discourse on Things without Outflows.”

At that time the World-Honored One, knowing that Mahāmaudgalyāyana had finished teaching the Dharma, rose and sat upright, with mindfulness set before him, and said to Mahāmaudgalyāyana: “Excellent! Excellent, Maudgalyāyana! To teach this discourse to others greatly benefits, greatly delivers, and through the long night brings ease to gods and humans.” At that time the World-Honored One said to the bhikṣus: “You should receive and keep the Discourse on Things with Outflows and Things without Outflows, and teach it widely to others. Why is that? Because it is complete in meaning, complete in Dharma, complete in pure conduct, opens up the supernormal powers, and leads rightly toward nirvāṇa; and so on up to: good men of faith, whether at home or gone forth, should all receive and keep it, recite it, and teach it widely to others.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔1177 · Like a River of Ashes〕（0316c23）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: “Suppose there is a river of ashes, both banks scorching hot, full of sharp thorns, lying in darkness, and many wrongdoers are swept along and sinking in the river with the current. Among them there is one man, not foolish, not deluded, intelligent and clever, who delights in happiness and shrinks from suffering, delights in life and shrinks from death, and who thinks in this way: For what reason am I now in this river of ashes, both banks scorching hot, full of sharp thorns too, swept along and sinking with the current in a place of darkness? I should, by the effort of hands and feet, go upstream against the current. Gradually he sees a faint light. That man thinks to himself: Now, swiftly and with strength, I have come to see this faint light. Again he works his hands and feet and redoubles his effort, and so he sees level ground, and stays there; he looks out in the four directions and sees a great rocky mountain, unbroken and undamaged, with no holes in it, and climbs it. Again he sees cool water of eight qualities—namely, cool, sweet, light, soft, fragrant, clean, not choking when drunk, not catching in the throat. Having drunk it his body is at ease, and he goes into it, now bathing, now drinking, and is freed from all kinds of distress and heat.

“Then he goes on to the great mountain and sees seven kinds of flowers—namely, the blue lotus, the red lotus, the white water-lily, the white lotus, the xiujianti flower, the militoujianti flower, and the atimuduo flower. Having smelled the fragrance of the flowers, he climbs the rocky mountain again and sees a four-tiered terraced hall, and sits in it; he sees a canopy on five posts, and goes into it, draws in his body and sits upright; there are all kinds of pillows and cushions, flowers scattered all around, adorned and beautiful; and within it he sits and lies at ease as he pleases, a cool wind blows from the four sides and puts his body at ease; sitting under the tall grove, he calls out in a loud voice: Beings in the river of ashes, worthy and upright ones! Since that river of ashes has both banks scorching hot, many sharp thorns, and its place is dark, seek to come out of it.

“Among those in the river there are some who hear the voice, and following the voice they ask: From which direction can one get out? From where does one get out? Among them someone says: Why ask from where one can get out? That one who calls out does not himself know or see from where to get out; he too must likewise be in this river of ashes, both banks scorching hot, full of sharp thorns, going down with the current in the darkness—what is the use of asking him?

“In just this way, bhikṣus! I have spoken this simile; I will now tell its meaning. The ashes means the three kinds of evil unwholesome thoughts. What are the three? The thought of sensual desire, the thought of hatred, the thought of harming. The river means the three cravings—craving for sensual pleasure, craving for form, craving for the formless. Both banks scorching hot means the internal and external six sense bases. Full of sharp thorns means the five strands of sense pleasure. The place of darkness means ignorance obstructing and shutting the eye of wisdom. The many people means foolish ordinary people. The current means the river of birth and death. Among them one man not foolish, not deluded, means the bodhisattva mahāsattva. Going upstream against the current by the effort of hands and feet means diligent training. Faintly seeing a little light means attaining the acceptance of the Dharma. Reaching level ground means keeping the precepts. Looking out in the four directions means seeing the four truths. The great rocky mountain means right view. The water of eight qualities means the eightfold noble path. The seven kinds of flowers means the seven factors of awakening. The four-tiered hall means the four bases of supernormal power. The canopy on five posts means the five faculties of faith and the rest. Sitting with the body upright means nirvāṇa without remainder. Flowers scattered all around means the meditations, liberations, concentrations, and attainments. Sitting and lying at ease as he pleases means the Tathāgata, the Worthy One, the Perfectly Awakened One. The wind blowing from the four sides means the four higher states of mind, dwelling at ease in the Dharma seen. Raising his voice and calling out means turning the wheel of the Dharma.

“There some ask: Worthy and upright ones, where do you go? From where do you get out?—this means Śāriputra, Maudgalyāyana, and the other worthy seated bhikṣus. Among them someone says: What are you asking? He too does not know or see any place to get out; he too must likewise be in this river of ashes, both banks scorching hot, full of sharp thorns, going down with the current in a place of darkness—this means the six teachers and all kinds of people of wrong views, namely, Pūraṇa Kāśyapa, Maskarin Gośālīputra, Saṃjayin Vairaṭīputra, Ajita Keśakambala, Kakuda Kātyāyana, Nirgrantha Jñātiputra, and the other people of wrong views. In just this way, bhikṣus! What the Teacher should do for the śrāvakas I have now done; you must now do what should be done, as taught before in the Basket of Venomous Snakes.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

卷第十二Fascicle 12

全文五層 →Full five layers →

白話Vernacular

宋求那跋陀羅譯《雜阿含經》卷第十二，本卷為緣起食諦界相應之首卷；自經二百八十三至經三百零三，凡二十一經。所說皆就緣起而說：或以種樹、大樹、膏油與炷之燈、十束乃至百千束之樵火說於所取法味著、顧念則苦聚集，觀察無常則苦聚滅；或說世尊未成正覺時逐支思惟、齊識而還，得古仙人道，譬如曠野中見故道而得故城；或尊者舍利弗問、尊者摩訶拘絺羅答老死乃至識非自作、非他作，以三蘆相依為譬；或以獼猴遊林、兩木相磨說心意識之轉變與受之集滅；或以路側毒池說內觸法；或說逐支思量觀察正盡苦，以新熟瓦器為譬；或說緣起甚深、愚夫與黠慧之差別、此身非汝所有、因緣法與緣生法、大空法經、緣起之法說與義說、緣起法非佛所作；或答異婆羅門自作自覺、他作他覺之問，答尊者𨅖陀迦旃延正見之問，答阿支羅迦葉與玷牟留外道出家苦與苦樂自作、他作之問。說者多為世尊告諸比丘；經二百八十八全經為尊者舍利弗問、尊者摩訶拘絺羅答，不出世尊之口；經二百九十一世尊問後，有一比丘自記說，世尊不悅而告阿難，阿難請說，其後世尊之說皆對阿難；經二百九十三為世尊告一比丘；經二百九十九為一比丘問、佛答；經三百為一婆羅門問、佛答；經三百零一為尊者𨅖陀迦旃延問、佛答；經三百零二、三百零三為阿支羅迦葉與玷牟留外道出家各三請而問、佛答。本卷無偈，無攝頌。往返問答之長經，經內依問答回合分段；譬喻之經，譬文與解譬分段。底本略說之處——經二百八十六之「如上廣說」與「如是廣說」、經二百八十七之「廣說」、經三百零二之「第二亦如是說」、經三百零三之「第二說亦如是」與「廣說如上阿支羅迦葉經」——白話依底本之語照省，不代為補出。段首（…）＝大正藏頁·欄·行錨。

〔0·題署〕（0079a22）經名是「雜阿含經」，這是「卷第十二」。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。本卷收經二十一部，自經二百八十三至經三百零三；無偈；卷末以「雜阿含經卷第十二」作結。

〔283·若於結所繫法〕（0079a25）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果對於能結縛人的法，隨之生起味著、顧念，心被繫縛，愛就生起；緣愛而有取，緣取而有有，緣有而有生，緣生而有老、病、死、憂、悲、惱、苦，就這樣這樣，純一的大苦聚集起來了。好比有人種樹，樹起初小而軟弱，他愛護它，讓它安穩，用糞土培壅它，按時澆灌，冷暖調和適宜，因為這樣的因緣，後來那棵樹得以增長高大。像這樣，比丘們！對於結所繫的法味著而將養，就生起恩愛；緣愛而有取，緣取而有有，緣有而有生，緣生而有老、病、死、憂、悲、惱、苦，就這樣這樣，純一的大苦聚集起來了。

『如果對於結所繫的法，隨順作無常觀，安住於生滅觀、無欲觀、滅觀、捨觀，不生顧念，心不被繫縛黏著，愛就滅了；愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，就這樣這樣，純一的大苦聚滅了。好比種樹，樹起初小而軟弱，不愛護它，不讓它安穩，不用糞土培壅，不按時澆灌，冷暖不適宜，它就不能增長；如果再斷它的根、截它的枝，一段一段地斬截，一分一分地剖析，任風吹、任日曬，用火焚燒，燒成灰糞，或者揚散在疾風中，或者投入流水裡。比丘們！你們意下如何？那棵樹被斷截它的根，乃至被焚燒，使它磨滅，在未來世不就成為不再生起的法了嗎？』比丘們回答說：『是的，世尊！』『像這樣，比丘們！對於結所繫的法隨順作無常觀，安住於生滅觀、無欲觀、滅觀、捨觀，不生顧念，心不被繫縛黏著，愛就滅了；愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，就這樣這樣，純一的大苦聚滅了。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔284·若於所取法〕（0079b23）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果對於所取的法，隨之生起味著、顧念，心被繫縛，那心就奔馳，追逐名色；緣名色而有六入處，緣六入處而有觸，緣觸而有受，緣受而有愛，緣愛而有取，緣取而有有，緣有而有生，緣生而有老、病、死、憂、悲、惱、苦，就這樣這樣，純一的大苦聚集起來了。好比一棵大樹，有根、幹、枝條、柯葉、華果，下面的根扎得深而堅固，用糞土培壅，用水澆灌，那棵樹就堅固，永世不朽。像這樣，比丘們！對於所取的法隨之生起味著、顧念，心被繫縛，那心就奔馳，追逐名色；緣名色而有六入處，緣六入處而有觸，緣觸而有受，緣受而有愛，緣愛而有取，緣取而有有，緣有而有生，緣生而有老、病、死、憂、悲、惱、苦，就這樣這樣，純一的大苦聚集起來了。

『如果對於所取的法，隨順作無常觀，安住於生滅觀、無欲觀、滅觀、厭觀，心不顧念，無所繫縛黏著，識就不奔馳、不追逐名色，那麼名色就滅了；名色滅則六入處滅，六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，就這樣這樣，純一的大苦聚就滅了。好比種樹，不按時愛護讓它安穩，不用糞土培壅，不按時澆灌，冷暖不適宜，它就不能增長；如果再斷它的根、截它的枝，一段一段地斬截，一分一分地剖析，任風吹、任日曬，用火焚燒，燒成灰糞，或者揚散在疾風中，或者投入流水裡。比丘們！你們意下如何？那棵樹被斷截它的根，乃至被焚燒，使它磨滅，在未來世不就成為不再生起的法了嗎？』比丘們回答說：『是的，世尊！』『像這樣，比丘們！對於所取的法隨順作無常觀，安住於生滅觀、無欲觀、滅觀、捨觀，不生顧念，心不被繫縛黏著，識不奔馳、不追逐名色，那麼名色就滅了；名色滅則六入處滅，六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，就這樣，純一的大苦聚滅了。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔285·譬如緣膏油及炷〕（0079c27）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『我回憶過去，還沒有成就正覺的時候，獨自一人在寂靜之處，專精禪思，生起這樣的念頭：世間難以入解，就是或生、或老、或病、或死、或遷逝、或受生；然而眾生對於生、老、死以上的事和它們所依之處，不能如實了知。

『我作這樣的念頭：什麼法有，所以生有？什麼法為緣，所以生有？隨即正確地思惟，生起無間等的知：有了有，所以生有；以有為緣，所以生有。

『又思惟：什麼法有，所以有有？什麼法為緣，所以有有？隨即正確地思惟，如實地生起無間等的知：有了取，所以有有；以取為緣，所以有有。

『又作這樣的念頭：取又以什麼為緣？什麼法有，所以取有？什麼法為緣，所以取有？隨即正確地思惟，如實地生起無間等的知：對於所取的法味著、顧念，心被繫縛，愛欲就增長；那愛有了，所以取有；因為愛而緣取，緣取而有有，緣有而有生，緣生而有老、病、死、憂、悲、惱、苦。就這樣這樣，純一的大苦聚集起來了。

『比丘們！你們意下如何？好比依靠膏油和燈炷，燈明得以燃燒，屢屢添加油和炷，那燈明能夠久住嗎？』比丘們回答說：『是的，世尊！』『像這樣，比丘們！對於色的取味著、顧念，為愛所縛，增長愛，緣愛所以有取，緣取而有有，緣有而有生，緣生而有老、病、死、憂、悲、惱、苦。就這樣這樣，純一的大苦聚集起來了。

『我那時又作這樣的念頭：什麼法無，所以沒有這老、病、死？什麼法滅，所以老、病、死滅？隨即正確地思惟，生起如實的無間等：沒有生，就沒有老、病、死；生滅了，所以老、病、死滅。

『又作這樣的念頭：什麼法無，所以沒有生？什麼法滅，所以生滅？隨即正確地思惟，生起如實的無間等：有無了，所以生無；有滅了，所以生滅。

『又再思惟：什麼法無，所以有無？什麼法滅，所以有滅？隨即正確地思惟，生起如實的無間等觀：取無了，所以有無；取滅了，所以有滅。

『又作這樣的念頭：什麼法無，所以取無？什麼法滅，所以取滅？隨即正確地思惟，生起如實的無間等觀：所取的法是無常的、是生滅的，應當離欲、滅盡、捨離，心不顧念，心不被繫縛黏著，愛就滅了；那愛滅了，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，就這樣這樣，純一的大苦聚滅了。

『比丘們！你們意下如何？好比用油和炷點燈，如果不添油、不整理燈炷，那燈明在未來不就不再生起、窮盡、磨滅了嗎？』比丘們對佛說：『是的，世尊！』『像這樣，比丘們！對於所取的法觀察它是無常的、是生滅的，應當離欲、滅盡、捨離，心不顧念，心不被繫縛黏著，愛就滅了，愛滅則取滅，乃至純一的大苦聚滅了。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔286·譬如載樵十束〕（0080b08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『我回憶過去，還沒有成就正覺的時候，獨自一人在寂靜之處，專精禪思……』如上文廣說。不同之處是：『好比載來柴薪十束、二十束、三十束、四十束、五十束、百束、千束、百千束，堆積起來燃燒，成為一個大火聚；如果再有人添加乾草柴薪，比丘們！你們意下如何？這火能相續不斷、長夜熾燃嗎？』比丘們對佛說：『是的，世尊！』『像這樣，比丘們！對於所取的法味著、顧念，心被繫縛黏著，增長那愛，緣愛而有取，緣取而有有，乃至純一的大苦聚集起來了。

『比丘們！如果那火聚正在熾燃，不再添加柴草。比丘們！你們意下如何？那火將會熄滅嗎？』比丘們回答說：『是的，世尊！』『像這樣，比丘們！對於所取的法觀察它是無常的、是生滅的，應當離欲、滅盡、捨離，心不顧念、不繫縛黏著，愛就滅了，愛滅則取滅……』像這樣廣說，乃至『純一的大苦聚滅了。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔287·我得古仙人道〕（0080b24）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『我回憶過去，還沒有成就正覺的時候，獨自一人在寂靜之處，專精禪思，作這樣的念頭：什麼法有，所以老死有？什麼法為緣，所以老死有？隨即正確地思惟，生起如實的無間等：生有，所以老死有；以生為緣，所以老死有。像這樣，有、取、愛、受、觸、六入處、名色。什麼法有，所以名色有？什麼法為緣，所以名色有？隨即正確地思惟，如實的無間等生起：識有，所以名色有；以識為緣，所以有名色。我作這樣的思惟時，到了識就返回，不能越過它，就是緣識而有名色，緣名色而有六入處，緣六入處而有觸，緣觸而有受，緣受而有愛，緣愛而有取，緣取而有有，緣有而有生，緣生而有老、病、死、憂、悲、惱、苦。就這樣這樣，純一的大苦聚集起來了。

『我那時作這樣的念頭：什麼法無，所以老死就無？什麼法滅，所以老死滅？隨即正確地思惟，生起如實的無間等：生無，所以老死無；生滅，所以老死滅。像這樣，生、有、取、愛、受、觸、六入處、名色、識、行……』這裡廣說。『我又作這樣的思惟：什麼法無，所以行無？什麼法滅，所以行滅？隨即正確地思惟，生起如實的無間等：無明無，所以行無；無明滅，所以行滅；行滅所以識滅，識滅所以名色滅，名色滅所以六入處滅，六入處滅所以觸滅，觸滅所以受滅，受滅所以愛滅，愛滅所以取滅，取滅所以有滅，有滅所以生滅，生滅所以老、病、死、憂、悲、惱、苦滅，就這樣這樣，純一的大苦聚滅了。

『我那時作這樣的念頭：我得到了古仙人的道、古仙人的徑路、古仙人的道跡，古仙人從這條路跡走去，我現在也隨著走去。好比有人在曠野中遊行，撥開荒草尋找道路，忽然遇到一條舊道，是古人走過的地方，他就隨著走，漸漸前進，見到了舊時的城邑、舊時國王的宮殿、園林、樓觀、浴池，林木清淨。他作這樣的念頭：我現在應當去稟告國王，讓他知道。隨即去稟告國王：大王應當知道，我在曠野中遊行，撥開荒草尋找道路，忽然見到一條舊道，是古人走過的地方，我就隨著走；我隨著走了之後，見到舊時的城邑、舊時國王的宮殿、園林、樓觀、浴池，林木流水清淨，大王可以前往，居住在其中。國王隨即前往那裡，住在其中，豐饒安樂、安穩，人民興盛。

『現在我也是這樣，得到了古仙人的道、古仙人的徑路、古仙人的路跡，古仙人所去之處，我得以隨著走去，就是八聖道：正見、正志、正語、正業、正命、正方便、正念、正定。我從那條道，見到老病死、老病死的集、老病死的滅、老病死滅的道跡；見到生、有、取、愛、受、觸、六入處、名色、識、行，行的集、行的滅、行滅的道跡。我對這些法自己知道、自己覺悟，成就等正覺，為比丘、比丘尼、優婆塞、優婆夷，以及其餘外道的沙門、婆羅門、在家、出家者，開示顯發；那些四眾聽了法，正確地趣向、信樂，知道法是善的，梵行增長廣大，多有饒益。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔288·譬如三蘆立於空地〕（0081a09）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，尊者舍利弗、尊者摩訶拘絺羅在耆闍崛山。那時，尊者舍利弗在傍晚時分從禪定中起來，前往尊者摩訶拘絺羅那裡，互相問訊、慶慰之後，在一旁坐下。他對尊者摩訶拘絺羅說：『我想有所請問，不知您是否有空閒回答我？』尊者摩訶拘絺羅對尊者舍利弗說：『仁者您儘管問，我知道的就回答。』

尊者舍利弗問尊者摩訶拘絺羅：『怎麼樣呢？尊者摩訶拘絺羅，有老嗎？』回答說：『有。』尊者舍利弗又問：『有死嗎？』回答說：『有。』又問：『怎麼樣呢？老死是自己所作的嗎？是他者所作的嗎？是自己和他者共同所作的嗎？還是非自己、非他者所作，無因而作的呢？』回答說：『尊者舍利弗！老死不是自己所作，不是他者所作，不是自己和他者共同所作，也不是非自非他無因而作；然而是以那生為緣，所以有老死。』

『像這樣，生、有、取、愛、受、觸、六入處、名色，是自己所作，是他者所作，是自己和他者共同所作，還是非自非他無因而作？』回答說：『尊者舍利弗！名色不是自己所作，不是他者所作，不是自己和他者共同所作，也不是非自非他無因而作；然而那名色是以識為緣而生起的。』

又問：『那識是自己所作，是他者所作，是自己和他者共同所作，還是非自非他無因而作？』回答說：『尊者舍利弗！那識不是自己所作，不是他者所作，不是自己和他者共同所作，也不是非自非他無因而作；然而那識是以名色為緣而生起的。』

尊者舍利弗又問：『尊者摩訶拘絺羅！先前說名色不是自己所作、不是他者所作、不是自己和他者共同所作、也不是非自非他無因而作，然而那名色是以識為緣而生起的；而現在又說名色是識的緣，這個意思是怎樣的呢？』尊者摩訶拘絺羅回答說：『現在我來說個譬喻，就像有智慧的人憑譬喻而得理解。好比三根蘆葦立在空地上，輾轉相依，才得以豎立；如果去掉其中一根，其餘兩根也立不住；如果去掉其中兩根，剩下一根也立不住；輾轉相依，才得以豎立。識與名色互相為緣，也是這樣，輾轉相依，才得以生長。』

尊者舍利弗說：『太好了！太好了！尊者摩訶拘絺羅！在世尊的聲聞弟子中，智慧明達，善於調伏、無所畏懼，見到甘露法，以甘露法具足而親身作證的，就是尊者摩訶拘絺羅；竟有這樣甚深的義辯，種種的難問都能回答，如同無價的寶珠為世人所頂戴，我現在頂戴尊者摩訶拘絺羅也是這樣。我現在在您這裡，痛快地得到了善利；其他修梵行的人屢屢到您那裡去，也得到善利，因為那位尊者善於說法的緣故。我現在因為尊者摩訶拘絺羅所說的法，應當用三十種讚歎來稱揚隨喜。』

尊者摩訶拘絺羅說：『對於老死厭患、離欲、滅盡，這叫做法師；說生、有、取、愛、受、觸、六入處、名色、識的厭患、離欲、滅盡，這叫做法師；如果比丘對於老死趣向厭患、離欲、滅盡，這叫做法師；乃至對於識趣向厭患、離欲、滅盡，這叫做法師；如果比丘對於老死厭患、離欲、滅盡，不起諸漏，心善解脫，這叫做法師；乃至對於識厭患、離欲、滅盡，不起諸漏，心善解脫，這叫做法師。』

尊者摩訶拘絺羅對尊者舍利弗說：『太好了！太好了！在世尊的聲聞弟子中，智慧明達，善於調伏、無所畏懼，見到甘露法，以甘露法具足而親身作證的，就是尊者舍利弗；能作出這樣種種甚深正智的提問，好比世間無價的寶珠，人人都頂戴它；您現在也是這樣，普遍為一切修梵行的人所頂戴、恭敬、奉事。我今天痛快地得到了善利，得以和尊者共同談論妙義。』那時，兩位正士互相隨喜，各自回到所住之處。

〔289·猶如獼猴遊林樹間〕（0081c04）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『愚癡無聞的凡夫，對於四大所成的身能厭患、離欲、背捨，卻不是對於識。為什麼呢？因為他們見到四大所成的身有增、有減、有取、有捨；而對於心、意、識，愚癡無聞的凡夫卻不能生起厭離、離欲、解脫。為什麼呢？因為他們長夜以來對它愛惜守護，繫屬為我，或得或取，說：這是我、是我所有、與我相在。所以愚癡無聞的凡夫不能對它生起厭離、離欲、背捨。愚癡無聞的凡夫寧可將四大所成的身繫屬為我、我所，也不可以將識繫屬為我、我所。為什麼呢？四大所成的色身，或者見它住十年、二十年、三十年，乃至百年，如果善加調養，或者還能稍稍超過。那心、意、識卻日夜時刻、須臾之間就轉變，異時而生、異時而滅。好比獼猴在林間樹上遊走，一會兒到處攀捉枝條，放下一枝，又抓住一枝。那心、意、識也是這樣，異時而生、異時而滅。

『多聞的聖弟子，對於種種緣起好好地思惟觀察，就是緣樂觸而生起樂受；覺受樂受時，如實知道在覺受樂受；那樂觸滅了，以樂觸為因緣所生的受也就滅、止、清涼、息、沒。像樂受這樣，苦觸、喜觸、憂觸，以及以捨觸為因緣生起捨受；覺受捨受時，如實知道在覺受捨受；那捨觸滅了，那以捨觸為因緣所生的捨受也就滅、止、清涼、息、沒。他這樣思惟：這受是由觸而生、以觸為樂、為觸所縛；因為種種觸樂，所以種種受樂；種種觸樂滅了，種種受樂也就滅、止、清涼、息、沒。像這樣，多聞的聖弟子對於色生起厭離，對於受、想、行、識生起厭離；厭離所以不樂著，不樂著所以解脫，解脫而有知見：我的生已經盡了，梵行已經立了，所應作的已經作了，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。

〔290·譬如兩木相磨〕（0082a01）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『愚癡無聞的凡夫，對於四大所成的色身能生起厭離、離欲、背捨，只是不對於識。為什麼呢？四大所成的色身明顯有增減、有取、有捨；至於心、意、識，那愚癡無聞的凡夫卻不能對識生起厭離、離欲、背捨，因為長夜以來愛惜守護，繫屬為我，或得或取，說：這是我、是我所有、與我相在。所以愚癡無聞的凡夫不能對它生起厭離、離欲、背捨。

『愚癡無聞的凡夫寧可將四大所成的色身繫屬為我、我所，也不可以將識繫屬為我、我所。為什麼呢？四大所成的色身，或者見它住十年、二十年、三十年，乃至百年，如果善加調養，或者還能稍稍超過。那心、意、識卻日夜時刻、須臾不停，種種轉變，異時而生、異時而滅。好比獼猴在林間樹上遊走，一會兒到處攀捉枝條，放下一枝，又抓住一枝。那心、意、識也是這樣，種種變易，異時而生、異時而滅。

『多聞的聖弟子，對於種種緣起思惟觀察，就是緣樂觸而生起樂受；覺受樂受時，如實知道在覺受樂受；那樂觸滅了，以樂為因緣所生的樂受也就滅、止、清涼、息、沒。像樂受這樣，苦觸、喜觸、憂觸，以及以捨觸為因緣生起捨受；覺受捨受時，如實知道在覺受捨受；那捨觸滅了，以捨觸為因緣所生的捨受也就滅、止、清涼、息、沒。好比兩塊木頭互相摩擦，和合而生火；如果兩塊木頭分離散開，火也就隨著熄滅。像這樣，種種受以觸之集為緣，由觸而生、由觸而集；如果因為種種觸集起，所以種種受也集起；種種觸集滅了，所以種種受的集也就滅、止、清涼、息、沒。多聞的聖弟子這樣觀察的人，對於色得解脫，對於受、想、行、識得解脫，對於生、老、病、死、憂、悲、惱、苦得解脫，我說他對於苦得到了解脫。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔291·我說內觸法〕（0082a28）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『我所說的內觸法，你們領取了嗎？』那時，有一位比丘從座位上起來，整理衣服，稽首禮佛足，合掌對佛說：『世尊！您所說的內觸法，我已經領取了。』那時，那位比丘在佛前這樣這樣地自己記說。對這樣這樣的說法，世尊不悅。

那時，尊者阿難在佛的身後執扇為佛扇涼，佛告訴阿難：『依賢聖的法、律所說的內觸法，與這位比丘所說的不同。』阿難對佛說：『現在正是時候，唯願世尊為諸比丘說賢聖法、律中的內觸法，諸比丘聽了之後，當會受持奉行。』佛告訴阿難：『好！仔細聽，我要為你說。這些比丘領取內觸法，應當這樣思惟：眾生所有種種的眾苦生起，這苦以什麼為因、以什麼為集、從什麼而生、以什麼為觸？這樣領取的時候，應當知道這苦以億波提為因、以億波提為集、從億波提而生、由億波提而轉。

『再者，比丘的內觸法：億波提又以什麼為因、以什麼為集、從什麼而生、以什麼為觸？他領取時，應當又知道億波提以愛為因、以愛為集、從愛而生、以愛為觸。

『再者，比丘領取內觸法，應當又知道愛以什麼為因、以什麼為集、從什麼而生、以什麼為觸。這樣領取時，應當知道世間所念的端正之色，愛就在那裡生而生、繫而繫、住而住。

『如果諸沙門、婆羅門對於世間所念的端正之色，作常想、恆想、安穩想、無病想、我想、我所想而見，那麼對於這色的愛就增長；愛增長了，億波提就增長；億波提增長了，苦就增長；苦增長了，就不能解脫生、老、病、死、憂、悲、惱、苦，我說他不能解脫苦。好比路旁有清涼的池水，香味具足，有人把毒放在裡面；陽春的月份，眾多行路的人為風熱和渴所逼，爭相過來想喝。有人對他們說：士夫們！這是清涼的池水，色香味具足，可是裡面有毒，你們不要喝。如果喝了，或者讓你們死，或者受近乎死的苦。而那些口渴的人不相信，還是喝了，雖然嘗到了美味，一會兒就或者死去，或者受近乎死的苦。像這樣，沙門、婆羅門見世間可念的端正之色，作常見、恆見、安穩見、無病見、我見、我所見，乃至不能解脫生、老、病、死、憂、悲、惱、苦。

『如果諸沙門、婆羅門對於世間可念的端正之色，觀察它如病、如癰、如刺、如殺，是無常、苦、空、非我，那麼那愛就離去了；愛離去，所以億波提離去；億波提離去，所以苦就離去；苦離去，所以生、老、病、死、憂、悲、惱、苦就離去了。好比路旁有清涼的池水，香味具足，有人把毒放在裡面；陽春的月份，眾多行路的人為風熱和渴所逼，爭相過來想喝；有人對他們說：這水有毒！你們不要喝，如果喝了，或者讓你們死，或者受近乎死的苦。他們就這樣想：這水有毒，如果喝了，或者讓我死，或者受近乎死的苦，我姑且忍著口渴，吃乾麨飯，不取這水來喝。像這樣，沙門、婆羅門對於世間可念之色，觀察它如病、如癰、如刺、如殺，是無常、苦、空、非我，乃至解脫生、老、病、死、憂、悲、惱、苦。所以，阿難！對於這法，要這樣見、這樣聞、這樣覺、這樣知；對於過去、未來，也是如此的道理。應當這樣觀察。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔292·思量觀察正盡苦〕（0082c18）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『怎樣是思量觀察，正確地盡苦，達到究竟的苦邊？那時，思量眾生所有的眾苦，有種種的差別，這些苦以什麼為因、以什麼為集、從什麼而生、以什麼為觸？思量得知：以取為因、以取為集、從取而生、以取為觸。如果那取滅盡無餘，眾苦就滅了；對於趣向苦滅的那條道跡如實了知，修行趣向它的次第之法，這叫做比丘趣向正確地盡苦，達到究竟的苦邊，就是所說的取滅。

『再者，比丘思量觀察，正確地盡苦，達到究竟的苦邊。那時，思量那取以什麼為因、以什麼為集、從什麼而生、以什麼為觸？思量得知：那取以愛為因、以愛為集、從愛而生、以愛為觸。那愛永滅無餘，取也就隨之而滅；對於趣向取滅的那條道跡如實了知，修習趣向它的次第之法，這叫做比丘趣向正確地盡苦，達到究竟的苦邊，就是所說的愛滅。

『再者，比丘思量觀察，正確地盡苦，達到究竟的苦邊。就思量那愛以什麼為因、以什麼為集、從什麼而生、以什麼為觸？知道那愛以受為因、以受為集、從受而生、以受為觸。那受永滅無餘，愛就滅了；對於趣向愛滅的那條道跡如實了知，修習趣向它的次第之法，這叫做比丘趣向正確地盡苦，達到究竟的苦邊，就是所說的受滅。

『再者，比丘思量觀察，正確地盡苦，達到究竟的苦邊。那時，思量那受以什麼為因、以什麼為集、從什麼而生、以什麼為觸？知道那受以觸為因、以觸為集、從觸而生、以觸為緣。那觸永滅無餘，受就滅了；對於趣向觸滅的那條道跡如實了知，修習趣向它的次第之法，這叫做比丘趣向正確地盡苦，達到究竟的苦邊。

『再者，比丘思量觀察，正確地盡苦，達到究竟的苦邊。那時，思量那觸以什麼為因、以什麼為集、從什麼而生、以什麼為觸？應當知道那觸以六入處為因、以六入處為集、從六入處而生、以六入處為觸。那六入處滅盡無餘，觸就滅了；對於趣向六入處滅的那條道跡如實了知，修習趣向它的次第之法，這叫做比丘趣向正確地盡苦，達到究竟的苦邊。

『再者，比丘思量觀察，正確地盡苦，達到究竟的苦邊。那時，思量那六入處以什麼為因、以什麼為集、從什麼而生、以什麼為觸？知道那六入處以名色為因、以名色為集、從名色而生、以名色為觸。名色永滅無餘，六入處就滅了；對於趣向名色滅的那條道跡如實了知，修習趣向它的次第之法，這叫做比丘趣向正確地盡苦，達到究竟的苦邊，就是所說的名色滅。

『再者，比丘思量，正確地盡苦，達到究竟的苦邊。那時，思量名色以什麼為因、以什麼為集、從什麼而生、以什麼為觸，知道那名色以識為因、以識為集、從識而生、以識為觸。那識滅盡無餘，名色就滅了；對於趣向識滅的那條道跡如實了知，修習趣向它的次第之法，這叫做比丘趣向正確地盡苦，達到究竟的苦邊，就是所說的識滅。

『再者，比丘思量觀察，正確地盡苦，達到究竟的苦邊。那時，思量那識以什麼為因、以什麼為集、從什麼而生、以什麼為觸？知道那識以行為因、以行為集、從行而生、以行為觸：作諸福行，善的識就生起；作諸不福不善之行，不善的識就生起；作無所有之行，無所有的識就生起，這就是那識以行為因、以行為集、從行而生、以行為觸。那行滅盡無餘，識就滅了；對於趣向行滅的那條道跡如實了知，修習趣向它的次第之法，這叫做比丘趣向正確地盡苦，達到究竟的苦邊，就是所說的行滅。

『再者，比丘思量觀察，正確地盡苦，達到究竟的苦邊。那時，思量那行以什麼為因、以什麼為集、從什麼而生、以什麼為觸？知道那行以無明為因、以無明為集、從無明而生、以無明為觸。那福行以無明為緣，非福行也以無明為緣，非福非不福行也以無明為緣。

『所以應當知道，那行以無明為因、以無明為集、從無明而生、以無明為觸。那無明永滅無餘，行就滅了；對於趣向無明滅的那條道跡如實了知，修習趣向它的次第之法，這叫做比丘趣向正確地盡苦，達到究竟的苦邊，就是所說的無明滅。』

佛告訴比丘：『你意下如何？如果不樂著無明而生起明，還會以那無明為緣而作福行、非福行、無所有行嗎？』比丘對佛說：『不會的，世尊！為什麼呢？多聞的聖弟子不樂著無明而生起明，無明滅則行滅，行滅則識滅，像這樣乃至生、老、病、死、憂、悲、惱、苦滅，就這樣這樣，純一的大苦聚滅了。』

佛說：『很好！很好！比丘！我也是這樣說的，你也知道這個道理。在種種法上生起種種法，生出種種法，滅去種種法，滅、止、清涼、息、沒。如果多聞的聖弟子對無明離欲而生起明，以身為邊際的受所覺知，在以身為邊際的受所覺知之時如實了知；以壽命為邊際的受所覺知，在以壽命為邊際的受所覺知之時如實了知；身壞的時候、壽命將盡，對於這些受，一切所覺知的都滅盡無餘。好比力士拿起剛燒好的瓦器，趁熱放在地上，一會兒就散裂毀壞，熱勢全都消滅。像這樣，比丘對無明離欲而生起明，對以身為邊際的受所覺知如實了知，對以壽命為邊際的受所覺知如實了知，身壞命終，一切受所覺知的都滅盡無餘。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔293·此甚深處，所謂緣起〕（0083c01）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴一位比丘：『我已經度脫疑惑，遠離猶豫，拔除邪見之刺，不再退轉。因為心無所著，哪裡有個我在為那位比丘說法呢？我為那位比丘說賢聖出世間的、與空相應的、隨順緣起的法，就是：有這個所以這事有，這事有所以這事起。就是緣無明而有行，緣行而有識，緣識而有名色，緣名色而有六入處，緣六入處而有觸，緣觸而有受，緣受而有愛，緣愛而有取，緣取而有有，緣有而有生，緣生而有老、死、憂、悲、惱、苦。就這樣這樣，純一的大苦聚集起來，乃至就這樣，純一的大苦聚滅了。

『這樣說法，而那位比丘仍然有疑惑、猶豫：先前未得而起已得之想，未獲而起已獲之想，未證而起已證之想；如今聽了法之後，心中生起憂苦、悔恨、矇昧沉沒、障礙。為什麼呢？這是甚深之處，就是緣起；還有更加甚深難見的，就是一切取的捨離、愛的窮盡、無欲、寂滅、涅槃。這樣的二法，就是有為與無為：有為是或生、或住、或異、或滅；無為是不生、不住、不異、不滅，這叫做比丘諸行苦的寂滅涅槃。因的集起，所以苦集起；因的滅去，所以苦滅去；斷絕諸條徑路，滅除相續；相續滅了，這叫做苦邊。比丘！那滅的是什麼？就是有餘的苦；那苦如果滅、止、清涼、息、沒，就是一切取的滅、愛的窮盡、無欲、寂滅、涅槃。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔294·愚夫、黠慧〕（0083c23）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『愚癡無聞的凡夫，被無明覆蓋、被愛緣繫縛，得到這個有識之身。內有這個有識之身，外有名色，這二者為因緣而生觸。為這六觸入處所觸，愚癡無聞的凡夫覺受苦樂之受，由此生起種種。是哪六種？眼觸入處，耳、鼻、舌、身、意觸入處。如果是黠慧的人，被無明覆蓋、被愛緣繫縛，也得到這個有識之身。像這樣，內有有識之身，外有名色，這二者為緣而生六觸入處；因為為六觸所觸，有智慧的人生起苦樂之受的覺受，由此生起種種。是哪六種？眼觸入處，耳、鼻、舌、身、意觸入處。愚夫與黠慧的人，他們在我這裡修諸梵行，有什麼差別呢？』

比丘們對佛說：『世尊是法的根本、法的眼目、法的依止。太好了！世尊！唯願為我們演說，諸比丘聽了之後，當會受持奉行。』

那時，世尊告訴諸比丘：『仔細聽，好好思惟，我要為你們說。比丘們！那愚癡無聞的凡夫，為無明所覆蓋，為愛緣所繫縛，得到這個有識之身；他的無明不斷，愛緣不盡，身壞命終，又再受身；因為又再受身，所以不能解脫生、老、病、死、憂、悲、惱、苦。為什麼呢？因為這愚癡的凡夫本來不修梵行，不趣向正確地盡苦、達到究竟的苦邊，所以身壞命終，又再受身；因為又再受身，所以不能解脫生、老、病、死、憂、悲、惱、苦。

『如果是黠慧的人，為無明所覆蓋，為愛緣所繫縛，得到這個有識之身；他的無明斷了，愛緣盡了；因為無明斷、愛緣盡，身壞命終，不再受身；因為不再受身，所以得以解脫生、老、病、死、憂、悲、惱、苦。為什麼呢？因為他先前修了梵行，正確地趣向盡苦、達到究竟的苦邊，所以他身壞命終，不再受身；因為不再受身，所以得以解脫生、老、病、死、憂、悲、惱、苦。這就是凡夫和黠慧的人，他們在我這裡修諸梵行的種種差別。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔295·此身非汝所有〕（0084a23）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『這身不是你們所有的，也不是其他人所有的。就是六觸入處，由本來的修行和願，受得這個身。是哪六種？眼觸入處，耳、鼻、舌、身、意觸入處。那多聞的聖弟子，對於種種緣起好好地、正確地思惟觀察：有這六識身、六觸身、六受身、六想身、六思身。就是這個有，所以有當來的生、老、病、死、憂、悲、惱、苦，就這樣這樣，純一的大苦聚集起來，這叫做有因、有緣的世間之集。就是這個無，所以六識身無，六觸身、六受身、六想身、六思身無；就是這個無，所以沒有當來的生、老、病、死、憂、悲、惱、苦，就這樣這樣，純一的大苦聚滅了。

『如果多聞的聖弟子對於世間之集、世間之滅如實正確地了知，善於見、善於覺、善於深入，這叫做聖弟子招致這善法、得到這善法、知道這善法、深入這善法，覺知、覺見世間的生與滅，成就賢聖的出離、真實的寂靜、正確地盡苦，達到究竟的苦邊。為什麼呢？因為多聞的聖弟子對於世間的集與滅如實了知，善於見、善於覺、善於深入的緣故。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔296·因緣法及緣生法〕（0084b12）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『我現在要說因緣法和緣生法。

『什麼是因緣法？就是：這個有，所以那個有；就是緣無明而有行，緣行而有識，乃至就這樣這樣，純一的大苦聚集起來了。

『什麼是緣生法？就是無明、行。無論佛出世，或是未出世，這法常住，是法住、法界；那如來自己所覺知，成就等正覺，為人演說，開示顯發：就是緣無明而有行，乃至緣生而有老死。無論佛出世，或是未出世，這法常住，是法住、法界；那如來自己覺知，成就等正覺，為人演說，開示顯發：就是緣生的緣故，有老、病、死、憂、悲、惱、苦。這些法，是法住、法空、法如、法爾，法不離如，法不異如，審諦真實、不顛倒。像這樣隨順緣起，這叫做緣生法。就是無明、行、識、名色、六入處、觸、受、愛、取、有、生、老、病、死、憂、悲、惱、苦，這叫做緣生法。

『多聞的聖弟子對於這因緣法、緣生法正確了知、善於見到，不去追求前際，說：我在過去世是有呢，還是無呢？我在過去世是什麼種類？我在過去世是怎樣的？不去追求後際：我在當來世是有呢，還是無呢？是什麼種類？是怎樣的？內心不猶豫：這是什麼？怎麼會有這個在前？誰終究會怎樣去？這眾生從哪裡來？從這裡沒了將往哪裡去？如果沙門、婆羅門生起凡俗之見所繫縛，就是說我見所繫、說眾生見所繫、說壽命見所繫、忌諱吉慶見所繫，那時就全部斷除、全部了知，斷除它的根本，好比截斷多羅樹的頭，在未來世成為不再生起的法。這叫做多聞的聖弟子對於因緣法、緣生法如實正確地了知，善於見、善於覺、善於修、善於深入。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔297·大空法經〕（0084c11）我是這樣聽說的：有一個時候，佛住在拘留搜調牛聚落。那時，世尊告訴諸比丘：『我要為你們說法，初、中、後都善，義善、味善，純一清淨，梵行清白，就是大空法經。仔細聽，好好思惟，我要為你們說。什麼是大空法經？就是：這個有，所以那個有；這個起，所以那個起；就是緣無明而有行，緣行而有識，乃至純一的大苦聚集起來了。

『緣生而有老死：如果有人問說：那是誰的老死？老死屬於誰？他就回答說：我就是老死，如今老死屬於我，老死就是我。他所說的：命就是身。或者說：命與身不同。這其實是同一個意思，卻說成種種。如果見解說：命就是身，這是修梵行的人所沒有的。如果又見解說：命與身不同，這是修梵行的人所沒有的。對於這兩邊，心不隨從，正確地趣向中道。賢聖出世間的、如實不顛倒的正見，就是緣生而有老死。像這樣，生、有、取、愛、受、觸、六入處、名色、識、行，緣無明的緣故而有行。

『如果又有人問說：誰是行？行屬於誰？他就回答說：行就是我，行是我所有。他這樣說：命就是身。或者說：命與身不同。那見命就是身的，修梵行的人沒有；或者說命與身不同的，修梵行的人也沒有。離開這兩邊，正確地趣向中道。賢聖出世間的、如實不顛倒的正見所知，就是緣無明而有行。

『比丘們！如果對無明離欲而生起明，那麼那是誰的老死？老死屬於誰？——老死就斷了，就知道斷除它的根本，好比截斷多羅樹的頭，在未來世成為不再生起的法。如果比丘對無明離欲而生起明，那是誰的生？生屬於誰？乃至誰是行？行屬於誰？——行就斷了，就知道斷除它的根本，好比截斷多羅樹的頭，在未來世成為不再生起的法。如果比丘對無明離欲而生起明，那無明滅則行滅，乃至純一的大苦聚滅了，這叫做大空法經。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔298·緣起法法說、義說〕（0085a11）我是這樣聽說的：有一個時候，佛住在拘留搜調牛聚落。那時，世尊告訴諸比丘：『我現在要說緣起法的法說與義說。仔細聽，好好思惟，我要為你們說。

『什麼是緣起法的法說？就是：這個有，所以那個有；這個起，所以那個起；就是緣無明而有行，乃至純一的大苦聚集起來了，這叫做緣起法的法說。

『什麼是義說？就是說緣無明而有行。那什麼是無明？如果不知前際、不知後際、不知前後際，不知於內、不知於外、不知內外，不知業、不知報、不知業報，不知佛、不知法、不知僧，不知苦、不知集、不知滅、不知道，不知因、不知因所生起的法，不知善與不善、有罪無罪、應習不應習、或劣或勝、染污與清淨，對於分別緣起，全都不知；對於六觸入處，不如實覺知；對於種種事物不知、不見、無無間等、癡闇、無明、大冥，這叫做無明。

『緣無明而有行：什麼是行？行有三種——身行、口行、意行。

『緣行而有識：什麼是識？就是六識身——眼識身、耳識身、鼻識身、舌識身、身識身、意識身。

『緣識而有名色：什麼是名？就是四無色陰——受陰、想陰、行陰、識陰。什麼是色？就是四大、四大所造的色，這叫做色。這色和前面所說的名，合為名色。

『緣名色而有六入處：什麼是六入處？就是六內入處——眼入處、耳入處、鼻入處、舌入處、身入處、意入處。

『緣六入處而有觸：什麼是觸？就是六觸身——眼觸身、耳觸身、鼻觸身、舌觸身、身觸身、意觸身。

『緣觸而有受：什麼是受？就是三受——苦受、樂受、不苦不樂受。

『緣受而有愛：那什麼是愛？就是三愛——欲愛、色愛、無色愛。

『緣愛而有取：什麼是取？四取——欲取、見取、戒取、我取。

『緣取而有有：什麼是有？三有——欲有、色有、無色有。

『緣有而有生：什麼是生？如果那種種眾生，在那種種身的種類中一生，超越、和合而出生，得陰、得界、得入處、得命根，這叫做生。

『緣生而有老死：什麼是老？如果頭髮變白、頭頂光禿，皮膚鬆弛、諸根衰熟，肢體衰弱、背脊佝僂，垂著頭呻吟，氣息短促、身形前傾，拄著柺杖行走，身體黧黑，四肢斑駁，昏昧遲鈍、衰老將熟，行動艱難、羸弱低劣，這叫做老。什麼是死？那種種眾生，在那種種種類中歿去、遷移、身壞、壽盡、暖熱離去、命根滅絕，捨棄諸陰的時刻到了，這叫做死。這死和前面所說的老，合為老死。這叫做緣起的義說。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。

〔299·緣起法為世尊作〕（0085b21）我是這樣聽說的：有一個時候，佛住在拘留搜調牛聚落。那時，有一位比丘來到佛的住處，稽首禮佛足，退坐在一旁，對佛說：『世尊！所謂緣起法，是世尊所作的，還是其他人所作的呢？』佛告訴那位比丘：『緣起法不是我所作的，也不是其他人所作的。然而無論那如來出世還是未出世，法界常住；那如來自己覺悟這法，成就等正覺，為眾生分別演說，開發顯示，就是：這個有，所以那個有；這個起，所以那個起；就是緣無明而有行，乃至純一的大苦聚集起來；無明滅所以行滅，乃至純一的大苦聚滅了。』佛說完這部經。那時，那位比丘聽了佛所說的，歡喜地奉行。

〔300·自作自覺〕（0085c03）我是這樣聽說的：有一個時候，佛住在拘留搜調牛聚落。那時，有一位婆羅門來到佛的住處，與世尊當面互相慶慰；慶慰之後，退坐在一旁，對佛說：『怎麼樣呢，瞿曇！是自己作、自己覺受嗎？』佛告訴婆羅門：『我說這是無記。自己作、自己覺受，這是無記。』『怎麼樣呢，瞿曇！是他者作、他者覺受嗎？』佛告訴婆羅門：『他者作、他者覺受，這是無記。』婆羅門對佛說：『為什麼我問「自作自覺」，您說「無記」；問「他作他覺」，您說「無記」？這意思是怎樣的呢？』

佛告訴婆羅門：『自己作、自己覺受，就落入常見；他者作、他者覺受，就落入斷見。依義而說、依法而說，離開這兩邊，處於中道而說法，就是：這個有，所以那個有；這個起，所以那個起；緣無明而有行，乃至純一的大苦聚集起來；無明滅則行滅，乃至純一的大苦聚滅了。』佛說完這部經，那位婆羅門歡喜隨喜，從座位上起身離去。

〔301·世間有二種依〕（0085c17）我是這樣聽說的：有一個時候，佛住在那梨聚落深林中的待賓舍。那時，尊者𨅖陀迦旃延來到佛的住處，稽首禮佛足，退住在一旁，對佛說：『世尊！如世尊所說的正見。什麼是正見？世尊怎樣施設正見？』

佛告訴𨅖陀迦旃延：『世間有兩種依：或依有、或依無，為取所觸；因為為取所觸，所以或依有、或依無。如果沒有這取的人，心境的繫著與使，便不取、不住、不計度為我：苦生起就是生起，苦滅去就是滅去。對此不疑、不惑，不由他人而自己了知。這叫做正見，這叫做如來所施設的正見。為什麼呢？對世間之集如實正確地知見，那認為世間是無的見就不會有；對世間之滅如實正確地知見，那認為世間是有的見就不會有，這叫做離於二邊而說中道，就是：這個有，所以那個有；這個起，所以那個起；就是緣無明而有行，乃至純一的大苦聚集起來；無明滅所以行滅，乃至純一的大苦聚滅了。』佛說完這部經，尊者𨅖陀迦旃延聽了佛所說的，不起諸漏，心得解脫，成為阿羅漢。

〔302·苦自作耶〕（0086a04）我是這樣聽說的：有一個時候，佛住在王舍城耆闍崛山。那時，世尊早晨穿好衣、拿著鉢，從耆闍崛山出來，進入王舍城乞食。那時，有阿支羅迦葉為了處理一點小事，從王舍城出來，往耆闍崛山去，遠遠望見世尊；望見之後，來到佛的面前，對佛說：『瞿曇！我想有所請問，不知您是否有空閒回答我？』佛告訴迦葉：『現在不是談論的時候，我現在要進城乞食，回來的時候就是時機了，那時會為你說。』第二次也是這樣說。第三次他又問：『瞿曇！為什麼要對我作阻難呢？瞿曇！有什麼不同呢？我現在想有所請問，請為我解說。』佛告訴阿支羅迦葉：『隨你所問。』

阿支羅迦葉對佛說：『怎麼樣呢，瞿曇！苦是自己所作的嗎？』佛告訴迦葉：『說苦是自己所作的，這是無記。』迦葉又問：『怎麼樣呢，瞿曇！苦是他者所作的嗎？』佛告訴迦葉：『說苦是他者所作的，這也是無記。』迦葉又問：『苦是自己和他者共同所作的嗎？』佛告訴迦葉：『說苦是自己和他者共同所作，這也是無記。』迦葉又問：『怎麼樣呢，瞿曇！苦是非自己、非他者所作，無因而作的嗎？』佛告訴迦葉：『說苦是非自非他無因而作的，這也是無記。』迦葉又問：『怎麼樣呢，瞿曇！我所問：苦是自己所作的嗎？您回答說：無記；是他者所作的嗎？是自己和他者共同所作的嗎？是非自非他無因而作的嗎？您回答說：無記。那麼現在沒有這苦嗎？』佛告訴迦葉：『不是沒有這苦，而是有這苦。』迦葉對佛說：『太好了！瞿曇！您說有這苦，請為我說法，讓我知苦、見苦。』

佛告訴迦葉：『如果受者就是自己受者，我應當說苦是自己所作的。如果是他者受、他者就受，那就是他者所作的。如果受是自己受、他者受，又給予苦，像這樣是自己和他者共同所作的，我也不這麼說。如果不因自己、他者，無因而生苦，我也不這麼說。離開這些邊，說那中道，如來說法：這個有，所以那個有；這個起，所以那個起；就是緣無明而有行，乃至純一的大苦聚集起來；無明滅則行滅，乃至純一的大苦聚滅了。』

佛說完這部經，阿支羅迦葉遠離塵垢，得法眼淨。那時，阿支羅迦葉見法、得法、知法、入法，度脫種種狐疑，不由他人而知，不因他人而度，對於正法、律心得無畏，合掌對佛說：『世尊！我現在已經得度，我從今日起，歸依佛、歸依法、歸依僧，盡形壽作優婆塞，請您證知我。』阿支羅迦葉聽了佛所說的，歡喜隨喜，作禮而去。

那時，阿支羅迦葉辭別世尊離去不久，被一頭護犢的母牛所觸殺；在命終的時候，諸根清淨，臉色鮮明潔白。那時，世尊入城乞食。那時，有眾多比丘也進入王舍城乞食，聽到有人傳說：『阿支羅迦葉從世尊那裡聽了法，辭別離去不久，被牛所觸殺；在命終的時候，諸根清淨，臉色鮮明潔白。』

諸比丘乞食完畢，回來出城，收好衣鉢，洗了腳，來到世尊的住處，稽首禮足，退坐在一旁，對佛說：『世尊！今天早晨，我們眾多比丘入城乞食，聽說阿支羅迦葉從世尊那裡聽了法、律，辭別離去不久，被一頭護犢的牛所觸殺；在命終的時候，諸根清淨，臉色鮮明潔白。世尊！他生到哪一趣？在什麼地方受生？他得到了什麼？』佛告訴諸比丘：『他已經見法、知法、次法，不受於法，已經般涅槃了，你們應當前往供養他的身體。』那時，世尊為阿支羅迦葉授予第一記。

〔303·苦樂自作耶〕（0086b24）我是這樣聽說的：有一個時候，佛住在王舍城耆闍崛山中。那時，世尊早晨穿好衣、拿著鉢，進入王舍城乞食，在路上見到玷牟留外道出家者；他有一點小事要料理，正往耆闍崛山遊行，遠遠望見世尊，就前往世尊那裡，互相慶慰；互相慶慰之後，站在一旁，對佛說：『瞿曇！我想有所請問，不知您是否有空閒為我解說？』佛告訴玷牟留外道出家者：『現在不是談論的時候，我須進城乞食，回來後會為你說。』第二次也是這樣說。第三次他又請求：『沙門瞿曇！您要對我作阻難嗎？我想有所請問，請為我解說。』佛告訴玷牟留外道出家者：『隨你的意思問，我會為你說。』

玷牟留外道出家者隨即問：『沙門瞿曇！苦樂是自己所作的嗎？』佛告訴玷牟留外道出家者：『說苦樂是自己所作的，這是無記。』又問：『沙門瞿曇！苦樂是他者所作的嗎？』佛告訴玷牟留外道出家者：『說苦樂是他者所作的，這是無記。』又問：『瞿曇！苦樂是自己和他者共同所作的嗎？』佛告訴玷牟留外道出家者：『說苦樂是自己和他者共同所作的，這是無記。』又問：『瞿曇！苦樂是非自己、非他者所作，無因而作的嗎？』佛告訴玷牟留外道出家者：『說苦樂是非自非他無因而作的，這是無記……』如上文阿支羅迦葉經廣說，乃至世尊為玷牟留外道出家者授予第一記。

Fascicle 12 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: this fascicle is the first fascicle of the Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements; from the two hundred and eighty-third discourse to the three hundred and third, twenty-one discourses in all. What is taught is all taught with regard to dependent arising: some, by the planting of a tree, by a great tree, by a lamp of oil and wick, and by a fire of firewood in ten bundles and up to a hundred thousand bundles, teach that with delight and longing toward things clung to the mass of suffering comes together, and that with the examination of impermanence the mass of suffering ceases; some teach that the World-Honored One, before he had attained right awakening, reflected link by link, turned back at consciousness, and found the path of the ancient sages, like one who in the wilderness sees an old road and finds an old city; in one the venerable Śāriputra asks and the venerable Mahākauṣṭhila answers that old age and death, and so on up to consciousness, are not made by oneself and not made by another, with three reeds leaning on one another as the simile; some, by a monkey roaming the forest and by two sticks rubbed together, teach the changing of mind, mentation, and consciousness and the arising and ceasing of feeling; one, by a poisoned pool beside the road, teaches the inner way of contact; one teaches reflecting and examining link by link so as rightly to end suffering, with a freshly fired clay vessel as the simile; some teach that dependent arising is profound, the difference between the fool and the wise, that this body is not yours, the Dharma of causes and conditions and dependently arisen things, the Discourse on the Dharma of Great Emptiness, the teaching of dependent arising by the Dharma and by its meaning, and that the Dharma of dependent arising is not made by the Buddha; some answer a certain brāhmaṇa’s question on whether it is made by oneself and experienced by oneself, or made by another and experienced by another, answer the venerable Saṃdha Kātyāyana’s question on right view, and answer the questions of Acela Kāśyapa and of the wanderer of another sect Dianmouliu on whether suffering, and suffering and happiness, are made by oneself or made by another. The speaker is for the most part the World-Honored One addressing the bhikṣus; the whole of the two hundred and eighty-eighth discourse is the venerable Śāriputra asking and the venerable Mahākauṣṭhila answering, and does not come from the mouth of the World-Honored One; in the two hundred and ninety-first discourse, after the World-Honored One’s question, a bhikṣu declares his own understanding, the World-Honored One is displeased and addresses Ānanda, Ānanda requests the teaching, and from then on the World-Honored One’s words are all addressed to Ānanda; in the two hundred and ninety-third discourse the World-Honored One addresses a single bhikṣu; in the two hundred and ninety-ninth a bhikṣu asks and the Buddha answers; in the three hundredth a brāhmaṇa asks and the Buddha answers; in the three hundred and first the venerable Saṃdha Kātyāyana asks and the Buddha answers; in the three hundred and second and the three hundred and third Acela Kāśyapa and the wanderer of another sect Dianmouliu each ask after requesting three times, and the Buddha answers. This fascicle has no verses and no summary verse. Long discourses of questions and answers back and forth are divided into segments within the discourse by the rounds of question and answer; in discourses of similes, the simile and its explanation are divided into segments. Where the base text abbreviates—“as taught at length above” and “taught at length thus” in the two hundred and eighty-sixth discourse, “taught at length” in the two hundred and eighty-seventh, “the second time it was likewise said” in the three hundred and second, and “the second saying was likewise” and “taught at length as in the discourse to Acela Kāśyapa above” in the three hundred and third—the plain rendering abbreviates as the base text does and does not supply what is passed over. The figures (…) at the head of each segment give the Taishō page, register, and line.

〔0 · Title〕（0079a22）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 12.” 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-one discourses, from the two hundred and eighty-third to the three hundred and third; it has no verses; at the end of the fascicle it closes with “Saṃyukta Āgama, Fascicle 12.”

〔283 · Toward Things Bound by the Bonds〕（0079a25）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, toward things that bind one, delight and longing arise accordingly and the mind is bound, then craving arises; conditioned by craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there are old age, sickness, death, sorrow, lamentation, distress, and suffering; just so, just so, the whole great mass of suffering comes together. It is like a man who plants a tree: at first the tree is small and tender, and he cherishes it and keeps it secure, banks it with manure and soil, waters it in season, and keeps cold and warmth fitting; because of these causes and conditions, the tree later grows tall and great. Just so, bhikṣus! Delighting in things bound by the bonds and nourishing them, affection arises; conditioned by craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there are old age, sickness, death, sorrow, lamentation, distress, and suffering; just so, just so, the whole great mass of suffering comes together.

“If, toward things bound by the bonds, one contemplates impermanence accordingly, dwells in the contemplation of arising and ceasing, the contemplation of desirelessness, the contemplation of cessation, and the contemplation of relinquishment, gives rise to no longing, and the mind is not bound and does not cling, then craving ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, sickness, death, sorrow, lamentation, distress, and suffering cease; just so, just so, the whole great mass of suffering ceases. It is like planting a tree: at first the tree is small and tender, and one does not cherish it, does not keep it secure, does not bank it with manure and soil, does not water it in season, and cold and warmth are not fitting, and it cannot grow; and if one further cuts its roots and lops its branches, chops it piece by piece, splits it part by part, leaves it to the wind and the sun, burns it with fire, burns it to ash and dust, and either scatters it on a strong wind or throws it into flowing water—bhikṣus! What do you think? That tree, its roots cut, and so on up to its being burned and worn away, will it not in a future age become a thing that does not arise again?” The bhikṣus answered: “Yes, World-Honored One!” “Just so, bhikṣus! Toward things bound by the bonds, contemplating impermanence accordingly, dwelling in the contemplation of arising and ceasing, the contemplation of desirelessness, the contemplation of cessation, and the contemplation of relinquishment, giving rise to no longing, and the mind not bound and not clinging, then craving ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, sickness, death, sorrow, lamentation, distress, and suffering cease; just so, just so, the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔284 · Toward Things Clung To〕（0079b23）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, toward things clung to, delight and longing arise accordingly and the mind is bound, then that mind runs off and pursues name and form; conditioned by name and form there are the six sense bases, conditioned by the six sense bases there is contact, conditioned by contact there is feeling, conditioned by feeling there is craving, conditioned by craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there are old age, sickness, death, sorrow, lamentation, distress, and suffering; just so, just so, the whole great mass of suffering comes together. It is like a great tree with roots, trunk, branches, boughs and leaves, flowers and fruit: its roots below go deep and firm, it is banked with manure and soil and watered, and that tree is firm and does not decay for ages. Just so, bhikṣus! Toward things clung to, delight and longing arise accordingly and the mind is bound, then that mind runs off and pursues name and form; conditioned by name and form there are the six sense bases, conditioned by the six sense bases there is contact, conditioned by contact there is feeling, conditioned by feeling there is craving, conditioned by craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there are old age, sickness, death, sorrow, lamentation, distress, and suffering; just so, just so, the whole great mass of suffering comes together.

“If, toward things clung to, one contemplates impermanence accordingly, dwells in the contemplation of arising and ceasing, the contemplation of desirelessness, the contemplation of cessation, and the contemplation of weariness, the mind has no longing and is not bound and does not cling, then consciousness does not run off and does not pursue name and form, and so name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, sickness, death, sorrow, lamentation, distress, and suffering cease; just so, just so, the whole great mass of suffering ceases. It is like planting a tree: one does not in season cherish it and keep it secure, does not bank it with manure and soil, does not water it in season, and cold and warmth are not fitting, and it cannot grow; and if one further cuts its roots and lops its branches, chops it piece by piece, splits it part by part, leaves it to the wind and the sun, burns it with fire, burns it to ash and dust, and either scatters it on a strong wind or throws it into flowing water—bhikṣus! What do you think? That tree, its roots cut, and so on up to its being burned and worn away, will it not in a future age become a thing that does not arise again?” The bhikṣus answered: “Yes, World-Honored One!” “Just so, bhikṣus! Toward things clung to, contemplating impermanence accordingly, dwelling in the contemplation of arising and ceasing, the contemplation of desirelessness, the contemplation of cessation, and the contemplation of relinquishment, giving rise to no longing, the mind not bound and not clinging, consciousness does not run off and does not pursue name and form, and so name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, sickness, death, sorrow, lamentation, distress, and suffering cease; just so, the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔285 · Like a Lamp Depending on Oil and Wick〕（0079c27）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 recall the past, when I had not yet attained right awakening: alone in a quiet place, I was intent on meditative reflection, and this thought arose: the world is hard to enter into and understand—namely, birth, old age, sickness, death, passing away, and taking birth again; and yet beings do not know as it really is what lies beyond birth, old age, and death, nor that on which they depend.

“I had this thought: what being present, is birth present? Conditioned by what, is birth present? Then, reflecting rightly, there arose the knowledge of unbroken comprehension: existence being present, birth is present; conditioned by existence, birth is present.

“Again I reflected: what being present, is existence present? Conditioned by what, is existence present? Then, reflecting rightly, there arose, as it really is, the knowledge of unbroken comprehension: clinging being present, existence is present; conditioned by clinging, existence is present.

“Again I had this thought: and clinging, by what is it conditioned? What being present, is clinging present? Conditioned by what, is clinging present? Then, reflecting rightly, there arose, as it really is, the knowledge of unbroken comprehension: toward things clung to, delight and longing, the mind bound, and desire and craving grow; that craving being present, clinging is present; because of craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there are old age, sickness, death, sorrow, lamentation, distress, and suffering. Just so, just so, the whole great mass of suffering comes together.

“Bhikṣus! What do you think? It is like a lamp that burns depending on oil and wick: if oil and wick are added again and again, can that lamp abide for long?” The bhikṣus answered: “Yes, World-Honored One!” “Just so, bhikṣus! Delight and longing toward the clinging to form, bound by craving, craving grows; conditioned by craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there are old age, sickness, death, sorrow, lamentation, distress, and suffering. Just so, just so, the whole great mass of suffering comes together.

“At that time I further had this thought: what being absent, is there no old age, sickness, and death? What ceasing, do old age, sickness, and death cease? Then, reflecting rightly, there arose unbroken comprehension as it really is: birth being absent, there is no old age, sickness, and death; birth ceasing, old age, sickness, and death cease.

“Again I had this thought: what being absent, is there no birth? What ceasing, does birth cease? Then, reflecting rightly, there arose unbroken comprehension as it really is: existence being absent, birth is absent; existence ceasing, birth ceases.

“Again I reflected: what being absent, is existence absent? What ceasing, does existence cease? Then, reflecting rightly, there arose the contemplation of unbroken comprehension as it really is: clinging being absent, existence is absent; clinging ceasing, existence ceases.

“Again I had this thought: what being absent, is clinging absent? What ceasing, does clinging cease? Then, reflecting rightly, there arose the contemplation of unbroken comprehension as it really is: things clung to are impermanent, they arise and cease; one should be free from desire, bring them to cessation, and relinquish them; the mind has no longing, the mind is not bound and does not cling, and craving ceases; that craving ceasing, clinging ceases; clinging ceasing, existence ceases; existence ceasing, birth ceases; birth ceasing, old age, sickness, death, sorrow, lamentation, distress, and suffering cease; just so, just so, the whole great mass of suffering ceases.

“Bhikṣus! What do you think? It is like lighting a lamp with oil and wick: if no oil is added and the wick is not trimmed, will that lamp not in the future arise no more, be exhausted, and be worn away?” The bhikṣus said to the Buddha: “Yes, World-Honored One!” “Just so, bhikṣus! Toward things clung to, examining them as impermanent, as arising and ceasing, one should be free from desire, bring them to cessation, and relinquish them; the mind has no longing, the mind is not bound and does not cling, and craving ceases; when craving ceases, clinging ceases; and so on up to: the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔286 · Like Ten Bundles of Firewood Carried〕（0080b08）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 recall the past, when I had not yet attained right awakening: alone in a quiet place, I was intent on meditative reflection . . .” As taught at length above. What differs is this: “It is like carrying firewood in ten bundles, twenty bundles, thirty bundles, forty bundles, fifty bundles, a hundred bundles, a thousand bundles, a hundred thousand bundles, heaping it up and burning it, so that it becomes a great mass of fire; and if someone further adds dry grass and firewood—bhikṣus! What do you think? Can this fire go on unbroken, blazing through the long night?” The bhikṣus said to the Buddha: “Yes, World-Honored One!” “Just so, bhikṣus! Toward things clung to, delight and longing, the mind bound and clinging, that craving grows; conditioned by craving there is clinging, conditioned by clinging there is existence; and so on up to: the whole great mass of suffering comes together.

“Bhikṣus! Suppose that mass of fire is blazing and no more firewood or grass is added. Bhikṣus! What do you think? Will that fire go out?” The bhikṣus answered: “Yes, World-Honored One!” “Just so, bhikṣus! Toward things clung to, examining them as impermanent, as arising and ceasing, one should be free from desire, bring them to cessation, and relinquish them; the mind has no longing, is not bound and does not cling, and craving ceases; when craving ceases, clinging ceases . . .” Taught at length thus, up to: “the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔287 · I Have Found the Path of the Ancient Sages〕（0080b24）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 recall the past, when I had not yet attained right awakening: alone in a quiet place, I was intent on meditative reflection, and had this thought: what being present, is old age and death present? Conditioned by what, is old age and death present? Then, reflecting rightly, there arose unbroken comprehension as it really is: birth being present, old age and death are present; conditioned by birth, old age and death are present. So too existence, clinging, craving, feeling, contact, the six sense bases, name and form. What being present, is name and form present? Conditioned by what, is name and form present? Then, reflecting rightly, unbroken comprehension as it really is arose: consciousness being present, name and form are present; conditioned by consciousness, there is name and form. When I reflected thus, I turned back at consciousness and could not go beyond it—namely, conditioned by consciousness there is name and form, conditioned by name and form there are the six sense bases, conditioned by the six sense bases there is contact, conditioned by contact there is feeling, conditioned by feeling there is craving, conditioned by craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there are old age, sickness, death, sorrow, lamentation, distress, and suffering. Just so, just so, the whole great mass of suffering comes together.

“At that time I had this thought: what being absent, is old age and death absent? What ceasing, does old age and death cease? Then, reflecting rightly, there arose unbroken comprehension as it really is: birth being absent, old age and death are absent; birth ceasing, old age and death cease. So too birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, formations . . .” Taught at length here. “I further reflected thus: what being absent, are formations absent? What ceasing, do formations cease? Then, reflecting rightly, there arose unbroken comprehension as it really is: ignorance being absent, formations are absent; ignorance ceasing, formations cease; formations ceasing, consciousness ceases; consciousness ceasing, name and form cease; name and form ceasing, the six sense bases cease; the six sense bases ceasing, contact ceases; contact ceasing, feeling ceases; feeling ceasing, craving ceases; craving ceasing, clinging ceases; clinging ceasing, existence ceases; existence ceasing, birth ceases; birth ceasing, old age, sickness, death, sorrow, lamentation, distress, and suffering cease; just so, just so, the whole great mass of suffering ceases.

“At that time I had this thought: I have found the path of the ancient sages, the ancient sages’ trail, the ancient sages’ track; the ancient sages went by this track, and now I too follow it. It is like a man wandering in the wilderness who, parting the overgrown grass in search of a road, suddenly comes upon an old road, a place where people of old had walked; he follows it, going on little by little, and sees an old city, the palaces of a king of old, parks and groves, towers and terraces, and bathing pools, the woods pure and clean. He has this thought: now I should go and tell the king, so that he may know. Then he goes and tells the king: ‘Great king, you should know that as I was wandering in the wilderness, parting the overgrown grass in search of a road, I suddenly saw an old road, a place where people of old had walked, and I followed it; having followed it, I saw an old city, the palaces of a king of old, parks and groves, towers and terraces, and bathing pools, the woods and flowing waters pure and clean; great king, you may go there and dwell in it.’ The king then went there and dwelt in it, and it was abundant and happy, peaceful and secure, and the people flourished.

“Now I too am like this: I have found the path of the ancient sages, the ancient sages’ trail, the ancient sages’ track; the place the ancient sages went, I have been able to follow—namely, the eightfold noble path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Following that path I have seen old age, sickness, and death, the arising of old age, sickness, and death, the cessation of old age, sickness, and death, and the path leading to the cessation of old age, sickness, and death; I have seen birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, and formations, the arising of formations, the cessation of formations, and the path leading to the cessation of formations. These things I knew myself and awakened to myself, and attained perfect right awakening; and for bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, and for the śramaṇas and brāhmaṇas of other sects, householders and those gone forth, I have disclosed and made them plain; those of the four assemblies, having heard the Dharma, rightly go toward it with faith and joy, know the Dharma to be good, and pure conduct grows and widens, of great benefit.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔288 · Like Three Reeds Standing on Open Ground〕（0081a09）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra and the venerable Mahākauṣṭhila were on Vulture Peak. At that time the venerable Śāriputra, in the late afternoon, rose from meditation and went to where the venerable Mahākauṣṭhila was; having exchanged greetings and courtesies, he sat to one side. He said to the venerable Mahākauṣṭhila: “I wish to ask something; would you have the leisure to answer me?” The venerable Mahākauṣṭhila said to the venerable Śāriputra: “Ask as you wish, friend; what I know, I will answer.”

The venerable Śāriputra asked the venerable Mahākauṣṭhila: “How is it, Venerable Mahākauṣṭhila, is there old age?” He answered: “There is.” The venerable Śāriputra further asked: “Is there death?” He answered: “There is.” He further asked: “How is it? Is old age and death made by oneself? Is it made by another? Is it made by both self and another? Or is it made neither by self nor by another, without cause?” He answered: “Venerable Śāriputra! Old age and death are not made by oneself, not made by another, not made by both self and another, nor made neither by self nor by another, without cause; rather, conditioned by birth, there is old age and death.”

“In the same way, are birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form made by oneself, made by another, made by both self and another, or made neither by self nor by another, without cause?” He answered: “Venerable Śāriputra! Name and form are not made by oneself, not made by another, not made by both self and another, nor made neither by self nor by another, without cause; rather, that name and form arise conditioned by consciousness.”

He further asked: “Is that consciousness made by oneself, made by another, made by both self and another, or made neither by self nor by another, without cause?” He answered: “Venerable Śāriputra! That consciousness is not made by oneself, not made by another, not made by both self and another, nor made neither by self nor by another, without cause; rather, that consciousness arises conditioned by name and form.”

The venerable Śāriputra further asked: “Venerable Mahākauṣṭhila! Earlier you said that name and form are not made by oneself, not made by another, not made by both self and another, nor made neither by self nor by another, without cause, but that name and form arise conditioned by consciousness; and now you say further that name and form are the condition of consciousness. What is the meaning of this?” The venerable Mahākauṣṭhila answered: “Now I will give a simile, as the wise come to understand by similes. It is like three reeds standing on open ground, leaning on one another, and so held upright; if one of them is taken away, the other two do not stand; if two of them are taken away, the one left does not stand; leaning on one another, they are held upright. Consciousness and name and form, being conditions for each other, are also like this: leaning on one another, they come to grow.”

The venerable Śāriputra said: “Excellent! Excellent! Venerable Mahākauṣṭhila! Among the World-Honored One’s disciples who hear his voice, the one whose wisdom is clear and penetrating, who is well tamed and without fear, who has seen the Dharma of the deathless and with the Dharma of the deathless complete has realized it in his own person, is the venerable Mahākauṣṭhila; he has such profound eloquence in meaning, and can answer every kind of difficult question, like a priceless jewel that the people of the world wear upon their heads; now I wear the venerable Mahākauṣṭhila upon my head in the same way. Here with you I have joyfully gained good benefit; and other practitioners of pure conduct who come to you again and again also gain good benefit, because that venerable one teaches the Dharma well. Now, because of the Dharma the venerable Mahākauṣṭhila has taught, I ought to praise and rejoice in it with thirty kinds of praise.”

The venerable Mahākauṣṭhila said: “Weariness of old age and death, freedom from desire for it, and its cessation—this is called a teacher of the Dharma; to teach weariness of birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, and consciousness, freedom from desire for them, and their cessation—this is called a teacher of the Dharma; if a bhikṣu goes toward weariness of old age and death, freedom from desire for it, and its cessation, this is called a teacher of the Dharma; and so on up to going toward weariness of consciousness, freedom from desire for it, and its cessation, this is called a teacher of the Dharma; if a bhikṣu, in weariness of old age and death, freedom from desire for it, and its cessation, gives rise to no outflows and his mind is well liberated, this is called a teacher of the Dharma; and so on up to, in weariness of consciousness, freedom from desire for it, and its cessation, giving rise to no outflows, his mind well liberated, this is called a teacher of the Dharma.”

The venerable Mahākauṣṭhila said to the venerable Śāriputra: “Excellent! Excellent! Among the World-Honored One’s disciples who hear his voice, the one whose wisdom is clear and penetrating, who is well tamed and without fear, who has seen the Dharma of the deathless and with the Dharma of the deathless complete has realized it in his own person, is the venerable Śāriputra; you are able to put such questions, of every kind, of profound right knowledge, like a priceless jewel in the world that everyone wears upon his head; you now are also like this, worn upon the head, revered, and attended by all practitioners of pure conduct. Today I have joyfully gained good benefit, in being able to discuss the wondrous meaning together with the venerable one.” At that time the two venerables rejoiced in each other, and each returned to where he dwelt.

〔289 · Like a Monkey Roaming among the Forest Trees〕（0081c04）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 the bhikṣus: “The foolish, unlearned ordinary person can feel weariness toward the body of the four great elements, be free from desire for it, and turn away from it, but not toward consciousness. Why? Because he sees that the body of the four great elements increases and decreases, is taken up and laid down; but toward mind, mentation, and consciousness, the foolish, unlearned ordinary person cannot give rise to weariness, freedom from desire, or liberation. Why? Because through the long night he has cherished and guarded it, bound it to himself as a self, obtained it or grasped it, saying: ‘This is I, this is mine, this exists in relation to me.’ Therefore the foolish, unlearned ordinary person cannot give rise to weariness toward it, freedom from desire for it, or turning away from it. The foolish, unlearned ordinary person would do better to bind the body of the four great elements to himself as self and mine than to bind consciousness to himself as self and mine. Why? The material body of the four great elements may be seen to last ten years, twenty years, thirty years, and up to a hundred years; and if it is well looked after, it may last a little longer still. But that mind, mentation, and consciousness changes day and night, from moment to moment, in an instant; it arises at one time and ceases at another. It is like a monkey roaming among the forest trees, moment by moment from place to place, catching hold of branches, letting go of one and grasping another. That mind, mentation, and consciousness is also like this: it arises at one time and ceases at another.

“The learned noble disciple reflects on and examines well the many forms of dependent arising—namely, conditioned by pleasant contact, a pleasant feeling arises; when he feels a pleasant feeling, he knows as it really is that he feels a pleasant feeling; when that pleasant contact ceases, the feeling born with pleasant contact as its cause and condition also ceases, is stilled, becomes cool, rests, and vanishes. As with pleasant feeling, so with painful contact, joyful contact, sorrowful contact, and, with neutral contact as cause and condition, a neutral feeling arises; when he feels a neutral feeling, he knows as it really is that he feels a neutral feeling; when that neutral contact ceases, that neutral feeling born with neutral contact as its cause and condition also ceases, is stilled, becomes cool, rests, and vanishes. He reflects thus: this feeling is born of contact, delights in contact, and is bound by contact; because of various pleasures of contact, there are various pleasures of feeling; when the various pleasures of contact cease, the various pleasures of feeling also cease, are stilled, become cool, rest, and vanish. In this way the learned noble disciple gives rise to weariness toward form, gives rise to weariness toward feeling, perception, formations, and consciousness; from weariness he does not delight in them, from not delighting he is liberated, and being liberated there is the knowledge and vision: ‘My birth is ended, pure conduct has been established, what was to be done has been done; I know for myself that I shall not receive a later existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔290 · Like Two Sticks Rubbed Together〕（0082a01）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 the bhikṣus: “The foolish, unlearned ordinary person can give rise to weariness toward the material body of the four great elements, freedom from desire for it, and turning away from it, only not toward consciousness. Why? The material body of the four great elements plainly increases and decreases, is taken up and laid down; but as for mind, mentation, and consciousness, that foolish, unlearned ordinary person cannot give rise to weariness toward consciousness, freedom from desire for it, or turning away from it, because through the long night he has cherished and guarded it, bound it to himself as a self, obtained it or grasped it, saying: ‘This is I, this is mine, this exists in relation to me.’ Therefore the foolish, unlearned ordinary person cannot give rise to weariness toward it, freedom from desire for it, or turning away from it.

“The foolish, unlearned ordinary person would do better to bind the material body of the four great elements to himself as self and mine than to bind consciousness to himself as self and mine. Why? The material body of the four great elements may be seen to last ten years, twenty years, thirty years, and up to a hundred years; and if it is well looked after, it may last a little longer still. But that mind, mentation, and consciousness, day and night, from moment to moment, without pause for an instant, changes in many ways; it arises at one time and ceases at another. It is like a monkey roaming among the forest trees, moment by moment from place to place, catching hold of branches, letting go of one and grasping another. That mind, mentation, and consciousness is also like this: it alters in many ways, arises at one time and ceases at another.

“The learned noble disciple reflects on and examines the many forms of dependent arising—namely, conditioned by pleasant contact, a pleasant feeling arises; when he feels a pleasant feeling, he knows as it really is that he feels a pleasant feeling; when that pleasant contact ceases, the pleasant feeling born with pleasure as its cause and condition also ceases, is stilled, becomes cool, rests, and vanishes. As with pleasant feeling, so with painful contact, joyful contact, sorrowful contact, and, with neutral contact as cause and condition, a neutral feeling arises; when he feels a neutral feeling, he knows as it really is that he feels a neutral feeling; when that neutral contact ceases, the neutral feeling born with neutral contact as its cause and condition also ceases, is stilled, becomes cool, rests, and vanishes. It is like two sticks rubbed together, which in their meeting give rise to fire; if the two sticks are separated and parted, the fire too goes out accordingly. In this way the various feelings are conditioned by the arising of contact, born of contact, arising from contact; if, because the various contacts arise, the various feelings also arise, then when the arising of the various contacts ceases, the arising of the various feelings also ceases, is stilled, becomes cool, rests, and vanishes. The learned noble disciple who examines thus is liberated from form, liberated from feeling, perception, formations, and consciousness, liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering; I say that he is liberated from suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔291 · I Speak of the Inner Way of Contact〕（0082a28）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 the bhikṣus: “The inner way of contact of which I have spoken—have you grasped it?” At that time a certain bhikṣu rose from his seat, arranged his robe, bowed his head at the Buddha’s feet, joined his palms, and said to the Buddha: “World-Honored One! The inner way of contact of which you have spoken, I have grasped.” At that time that bhikṣu, before the Buddha, declared his own understanding in such and such a way. At such and such a declaration, the World-Honored One was displeased.

At that time the venerable Ānanda was standing behind the Buddha, holding a fan and fanning the Buddha; the Buddha said to Ānanda: “The inner way of contact as taught by the Dharma and Vinaya of the noble ones is different from what this bhikṣu has said.” Ānanda said to the Buddha: “Now is the right time; may the World-Honored One teach the bhikṣus the inner way of contact in the Dharma and Vinaya of the noble ones; the bhikṣus, having heard it, will receive and keep it and practice accordingly.” The Buddha said to Ānanda: “Good! Listen closely; I will teach it for you. These bhikṣus, grasping the inner way of contact, should reflect thus: the many kinds of suffering that beings have arise—this suffering, what is its cause, what is its arising, from what is it born, what is its contact? Grasping it thus, one should know that this suffering has upadhi, the acquisitions, as its cause, has upadhi as its arising, is born from upadhi, and turns by way of upadhi.

“Further, the bhikṣu’s inner way of contact: upadhi in turn—what is its cause, what is its arising, from what is it born, what is its contact? When he grasps it, he should further know that upadhi has craving as its cause, has craving as its arising, is born from craving, and has craving as its contact.

“Further, the bhikṣu grasping the inner way of contact should further know what is the cause of craving, what is its arising, from what is it born, what is its contact. Grasping it thus, he should know that toward the comely forms the world holds dear, craving there arises as it arises, is bound as it is bound, abides as it abides.

“If śramaṇas and brāhmaṇas, toward the comely forms the world holds dear, see them with the notion of permanence, the notion of constancy, the notion of security, the notion of freedom from sickness, the notion of self, and the notion of mine, then craving for these forms grows; when craving grows, upadhi grows; when upadhi grows, suffering grows; when suffering grows, they cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering; I say that they are not liberated from suffering. It is like a cool pool beside the road, complete in fragrance and flavour, into which someone has put poison; in the months of spring, many travellers, pressed by the wind, the heat, and thirst, come crowding to drink. Someone says to them: ‘Sirs! This is a cool pool, complete in colour, fragrance, and flavour, but there is poison in it; do not drink. If you drink, it may make you die, or you may suffer pain close to death.’ But those thirsty people do not believe him and drink anyway; though they taste its fine flavour, in a moment they either die or suffer pain close to death. Just so, śramaṇas and brāhmaṇas who see the comely forms the world may hold dear with the view of permanence, the view of constancy, the view of security, the view of freedom from sickness, the view of self, and the view of mine, and so on up to: they cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering.

“If śramaṇas and brāhmaṇas, toward the comely forms the world may hold dear, examine them as a sickness, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, and not self, then that craving departs; craving departing, upadhi departs; upadhi departing, suffering departs; suffering departing, birth, old age, sickness, death, sorrow, lamentation, distress, and suffering depart. It is like a cool pool beside the road, complete in fragrance and flavour, into which someone has put poison; in the months of spring, many travellers, pressed by the wind, the heat, and thirst, come crowding to drink; someone says to them: ‘This water has poison in it! Do not drink; if you drink, it may make you die, or you may suffer pain close to death.’ Then they think thus: ‘This water has poison in it; if I drink, it may make me die, or I may suffer pain close to death; I will rather endure my thirst and eat dried rice, and not take this water to drink.’ Just so, śramaṇas and brāhmaṇas, toward the forms the world may hold dear, examine them as a sickness, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, and not self, and so on up to: they are liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering. Therefore, Ānanda! Toward this Dharma, see thus, hear thus, experience thus, know thus; toward the past and the future, the principle is the same. One should examine thus.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔292 · Reflecting and Examining to Rightly End Suffering〕（0082c18）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 the bhikṣus: “How does one reflect and examine so as rightly to end suffering, to reach the end of suffering? At that time one reflects: the many sufferings that beings have, of many kinds and differences—what is the cause of these sufferings, what is their arising, from what are they born, what is their contact? Reflecting, one knows: they have clinging as their cause, have clinging as their arising, are born from clinging, have clinging as their contact. If that clinging ceases without remainder, the many sufferings cease; he knows as it really is the path leading to the cessation of suffering, and practises the graded way that goes toward it; this is called a bhikṣu going toward rightly ending suffering, reaching the end of suffering—namely, what is called the cessation of clinging.

“Further, the bhikṣu reflects and examines so as rightly to end suffering, to reach the end of suffering. At that time he reflects: that clinging—what is its cause, what is its arising, from what is it born, what is its contact? Reflecting, he knows: that clinging has craving as its cause, has craving as its arising, is born from craving, has craving as its contact. When that craving ceases forever without remainder, clinging too ceases accordingly; he knows as it really is the path leading to the cessation of clinging, and cultivates the graded way that goes toward it; this is called a bhikṣu going toward rightly ending suffering, reaching the end of suffering—namely, what is called the cessation of craving.

“Further, the bhikṣu reflects and examines so as rightly to end suffering, to reach the end of suffering. He then reflects: that craving—what is its cause, what is its arising, from what is it born, what is its contact? He knows that that craving has feeling as its cause, has feeling as its arising, is born from feeling, has feeling as its contact. When that feeling ceases forever without remainder, craving ceases; he knows as it really is the path leading to the cessation of craving, and cultivates the graded way that goes toward it; this is called a bhikṣu going toward rightly ending suffering, reaching the end of suffering—namely, what is called the cessation of feeling.

“Further, the bhikṣu reflects and examines so as rightly to end suffering, to reach the end of suffering. At that time he reflects: that feeling—what is its cause, what is its arising, from what is it born, what is its contact? He knows that that feeling has contact as its cause, has contact as its arising, is born from contact, has contact as its condition. When that contact ceases forever without remainder, feeling ceases; he knows as it really is the path leading to the cessation of contact, and cultivates the graded way that goes toward it; this is called a bhikṣu going toward rightly ending suffering, reaching the end of suffering.

“Further, the bhikṣu reflects and examines so as rightly to end suffering, to reach the end of suffering. At that time he reflects: that contact—what is its cause, what is its arising, from what is it born, what is its contact? He should know that that contact has the six sense bases as its cause, has the six sense bases as its arising, is born from the six sense bases, has the six sense bases as its contact. When those six sense bases cease without remainder, contact ceases; he knows as it really is the path leading to the cessation of the six sense bases, and cultivates the graded way that goes toward it; this is called a bhikṣu going toward rightly ending suffering, reaching the end of suffering.

“Further, the bhikṣu reflects and examines so as rightly to end suffering, to reach the end of suffering. At that time he reflects: those six sense bases—what is their cause, what is their arising, from what are they born, what is their contact? He knows that those six sense bases have name and form as their cause, have name and form as their arising, are born from name and form, have name and form as their contact. When name and form cease forever without remainder, the six sense bases cease; he knows as it really is the path leading to the cessation of name and form, and cultivates the graded way that goes toward it; this is called a bhikṣu going toward rightly ending suffering, reaching the end of suffering—namely, what is called the cessation of name and form.

“Further, the bhikṣu reflects so as rightly to end suffering, to reach the end of suffering. At that time he reflects: name and form—what is their cause, what is their arising, from what are they born, what is their contact? He knows that that name and form has consciousness as its cause, has consciousness as its arising, is born from consciousness, has consciousness as its contact. When that consciousness ceases without remainder, name and form cease; he knows as it really is the path leading to the cessation of consciousness, and cultivates the graded way that goes toward it; this is called a bhikṣu going toward rightly ending suffering, reaching the end of suffering—namely, what is called the cessation of consciousness.

“Further, the bhikṣu reflects and examines so as rightly to end suffering, to reach the end of suffering. At that time he reflects: that consciousness—what is its cause, what is its arising, from what is it born, what is its contact? He knows that that consciousness has formations as its cause, has formations as its arising, is born from formations, has formations as its contact: when one performs meritorious formations, wholesome consciousness arises; when one performs formations that are not meritorious and not wholesome, unwholesome consciousness arises; when one performs imperturbable formations, imperturbable consciousness arises—this is that consciousness having formations as its cause, having formations as its arising, being born from formations, having formations as its contact. When those formations cease without remainder, consciousness ceases; he knows as it really is the path leading to the cessation of formations, and cultivates the graded way that goes toward it; this is called a bhikṣu going toward rightly ending suffering, reaching the end of suffering—namely, what is called the cessation of formations.

“Further, the bhikṣu reflects and examines so as rightly to end suffering, to reach the end of suffering. At that time he reflects: those formations—what is their cause, what is their arising, from what are they born, what is their contact? He knows that those formations have ignorance as their cause, have ignorance as their arising, are born from ignorance, have ignorance as their contact. Those meritorious formations are conditioned by ignorance, demeritorious formations too are conditioned by ignorance, and formations neither meritorious nor non-meritorious too are conditioned by ignorance.

“Therefore one should know that those formations have ignorance as their cause, have ignorance as their arising, are born from ignorance, have ignorance as their contact. When that ignorance ceases forever without remainder, formations cease; he knows as it really is the path leading to the cessation of ignorance, and cultivates the graded way that goes toward it; this is called a bhikṣu going toward rightly ending suffering, reaching the end of suffering—namely, what is called the cessation of ignorance.”

The Buddha said to the bhikṣu: “What do you think? If one does not delight in ignorance and knowledge arises, would one still, conditioned by that ignorance, perform meritorious formations, demeritorious formations, and imperturbable formations?” The bhikṣu said to the Buddha: “No, World-Honored One! Why? The learned noble disciple does not delight in ignorance and knowledge arises; when ignorance ceases, formations cease; when formations cease, consciousness ceases; and so on up to: birth, old age, sickness, death, sorrow, lamentation, distress, and suffering cease; just so, just so, the whole great mass of suffering ceases.”

The Buddha said: “Good! Good! Bhikṣu! I too teach it thus, and you too know this principle. Upon various things various things arise, various things are born, various things cease—cease, are stilled, become cool, rest, and vanish. If the learned noble disciple is free from desire for ignorance and knowledge arises, the feeling that has the body as its limit, as it is felt—while the feeling that has the body as its limit is felt, he knows it as it really is; the feeling that has life as its limit, as it is felt—while the feeling that has life as its limit is felt, he knows it as it really is; when the body breaks up and life is about to end, of these feelings, all that is felt ceases without remainder. It is like a strong man who takes up a freshly fired clay vessel and, while it is still hot, sets it on the ground; in a moment it splits and breaks apart, and its heat is wholly gone. Just so, the bhikṣu who is free from desire for ignorance and in whom knowledge arises knows as it really is the feeling that has the body as its limit, as it is felt, knows as it really is the feeling that has life as its limit, as it is felt; when the body breaks up and life ends, all that is felt by feeling ceases without remainder.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔293 · This Profound Matter, Namely Dependent Arising〕（0083c01）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 a certain bhikṣu: “I have crossed beyond doubt, left hesitation far behind, and drawn out the thorn of wrong views; I shall not turn back again. Because the mind clings to nothing, where is there a self that teaches the Dharma to that bhikṣu? I teach that bhikṣu the Dharma of the noble ones, beyond the world, connected with emptiness, in accord with dependent arising—namely: this being present, this matter is present; this matter being present, this matter arises. That is, conditioned by ignorance there are formations, conditioned by formations there is consciousness, conditioned by consciousness there is name and form, conditioned by name and form there are the six sense bases, conditioned by the six sense bases there is contact, conditioned by contact there is feeling, conditioned by feeling there is craving, conditioned by craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there are old age, death, sorrow, lamentation, distress, and suffering. Just so, just so, the whole great mass of suffering comes together; and so on up to: just so, the whole great mass of suffering ceases.

“The Dharma is taught thus, and yet that bhikṣu still has doubt and hesitation: earlier, not having attained, he gave rise to the notion of having attained; not having gained, he gave rise to the notion of having gained; not having realized, he gave rise to the notion of having realized; now, having heard the Dharma, there arise in his mind sorrow and suffering, regret, dullness and sinking, and obstruction. Why? This is a profound matter, namely dependent arising; and doubly profound and hard to see, namely the leaving behind of all clinging, the ending of craving, dispassion, quiescence, nirvāṇa. Such are these two things, namely the conditioned and the unconditioned: the conditioned either arises, or abides, or alters, or ceases; the unconditioned does not arise, does not abide, does not alter, does not cease—this is called, bhikṣu, the quiescence and nirvāṇa of the suffering of all formations. Because the cause comes together, suffering comes together; because the cause ceases, suffering ceases; the paths are cut off and the continuity is extinguished; when the continuity is extinguished, this is called the end of suffering. Bhikṣu! What is it that ceases? It is the suffering that remains; if that suffering ceases, is stilled, becomes cool, rests, and vanishes, this is the cessation of all clinging, the ending of craving, dispassion, quiescence, nirvāṇa.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔294 · The Fool and the Wise〕（0083c23）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 the bhikṣus: “The foolish, unlearned ordinary person, covered by ignorance and bound by the condition of craving, obtains this conscious body. Within there is this conscious body, without there is name and form; these two, as cause and condition, give rise to contact. Touched by these six sense bases of contact, the foolish, unlearned ordinary person feels feelings of suffering and happiness, and from this various things arise. What are the six? The base of eye-contact, and the bases of contact of the ear, nose, tongue, body, and mind. The wise one too, covered by ignorance and bound by the condition of craving, obtains this conscious body. In the same way, within there is the conscious body, without there is name and form; these two, as condition, give rise to the six sense bases of contact; because he is touched by the six contacts, the one with wisdom gives rise to the feeling of feelings of suffering and happiness, and from this various things arise. What are the six? The base of eye-contact, and the bases of contact of the ear, nose, tongue, body, and mind. The fool and the wise one, who practise pure conduct under me—what is the difference between them?”

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. Excellent, World-Honored One! May you expound it for us; the bhikṣus, having heard it, will receive and keep it and practice accordingly.”

At that time the World-Honored One said to the bhikṣus: “Listen closely and reflect well; I will teach it for you. Bhikṣus! That foolish, unlearned ordinary person, covered by ignorance and bound by the condition of craving, obtains this conscious body; his ignorance is not cut off and the condition of craving is not ended, and when the body breaks up and life ends, he receives a body again; because he receives a body again, he cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering. Why? Because this foolish ordinary person did not formerly practise pure conduct, and did not go toward rightly ending suffering, reaching the end of suffering; therefore, when the body breaks up and life ends, he receives a body again; because he receives a body again, he cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering.

“The wise one, covered by ignorance and bound by the condition of craving, obtains this conscious body; his ignorance is cut off and the condition of craving is ended; because ignorance is cut off and the condition of craving is ended, when the body breaks up and life ends, he does not receive a body again; because he does not receive a body again, he is able to be liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering. Why? Because he formerly practised pure conduct, and rightly went toward ending suffering, reaching the end of suffering; therefore, when his body breaks up and life ends, he does not receive a body again; because he does not receive a body again, he is able to be liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering. These are the various differences between the ordinary person and the wise one, who practise pure conduct under me.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔295 · This Body Is Not Yours〕（0084a23）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 the bhikṣus: “This body is not yours, nor is it anyone else’s. It is the six sense bases of contact: by former practice and aspiration, this body was received. What are the six? The base of eye-contact, and the bases of contact of the ear, nose, tongue, body, and mind. That learned noble disciple reflects on and examines well and rightly the many forms of dependent arising: there are these six classes of consciousness, six classes of contact, six classes of feeling, six classes of perception, and six classes of volition. That is, this being present, there are the birth, old age, sickness, death, sorrow, lamentation, distress, and suffering to come; just so, just so, the whole great mass of suffering comes together; this is called the arising of the world, which has a cause and has a condition. That is, this being absent, the six classes of consciousness are absent, and the six classes of contact, six classes of feeling, six classes of perception, and six classes of volition are absent; that is, this being absent, there are no birth, old age, sickness, death, sorrow, lamentation, distress, and suffering to come; just so, just so, the whole great mass of suffering ceases.

“If the learned noble disciple knows rightly as it really is the arising of the world and the cessation of the world, sees it well, experiences it well, enters it well, this is called the noble disciple bringing about this good Dharma, attaining this good Dharma, knowing this good Dharma, entering this good Dharma, knowing and seeing the arising and ceasing of the world, accomplishing the deliverance of the noble ones, true quiescence, and the right ending of suffering, reaching the end of suffering. Why? Because the learned noble disciple knows as it really is the arising and cessation of the world, sees it well, experiences it well, enters it well.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔296 · The Dharma of Causes and Conditions and Dependently Arisen Things〕（0084b12）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 the bhikṣus: “I will now teach the Dharma of causes and conditions and dependently arisen things.

“What is the Dharma of causes and conditions? It is this: when this exists, that exists; that is, conditioned by ignorance there are formations, conditioned by formations there is consciousness, and so on up to: just so, just so, the whole great mass of suffering comes together.

“What are dependently arisen things? They are ignorance and formations. Whether the Buddha appears in the world or does not appear, this Dharma abides forever; it is this: the Dharma abides, the realm of the Dharma; what that Tathāgata himself has awakened to, attaining perfect right awakening, he expounds for people, discloses and makes plain—namely, conditioned by ignorance there are formations, and so on up to: conditioned by birth there is old age and death. Whether the Buddha appears in the world or does not appear, this Dharma abides forever; it is this: the Dharma abides, the realm of the Dharma; that Tathāgata himself awakens to it, attaining perfect right awakening, expounds it for people, discloses and makes it plain—namely, because of the condition of birth, there are old age, sickness, death, sorrow, lamentation, distress, and suffering. These things: the Dharma abides, the Dharma is empty, the Dharma is thus, the Dharma is so; the Dharma does not depart from thusness, the Dharma does not differ from thusness; examined, true, real, and not inverted. Thus in accord with dependent arising—these are called dependently arisen things. That is, ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, existence, birth, old age, sickness, death, sorrow, lamentation, distress, and suffering—these are called dependently arisen things.

“The learned noble disciple knows rightly and sees well this Dharma of causes and conditions and these dependently arisen things, and does not seek the former limit, saying: ‘Did I exist in a past age, or did I not? Of what kind was I in a past age? How was I in a past age?’ He does not seek the later limit: ‘Shall I exist in an age to come, or shall I not? Of what kind? How?’ Within, he does not hesitate: ‘What is this? How did this come to be before? Who will in the end go how? This being, from where did it come? Vanishing from here, where will it go?’ If śramaṇas and brāhmaṇas give rise to the bonds of common views—namely, bound by the view of self as taught, bound by the view of a being as taught, bound by the view of a life as taught, bound by the view of taboos and auspicious signs—at that time all are cut off, all are fully known, their root is cut off, like a palmyra tree cut off at the crown, becoming in a future age a thing that does not arise again. This is called the learned noble disciple knowing rightly as it really is the Dharma of causes and conditions and dependently arisen things, seeing it well, experiencing it well, cultivating it well, entering it well.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔297 · The Discourse on the Dharma of Great Emptiness〕（0084c11）Thus have I heard. At one time the Buddha was staying at the Kuru country, the village of the cowherds. At that time the World-Honored One said to the bhikṣus: “I will teach you the Dharma, good in the beginning, the middle, and the end, good in meaning and good in flavour, wholly pure, the pure conduct clear and white—namely, the Discourse on the Dharma of Great Emptiness. Listen closely and reflect well; I will teach it for you. What is the Discourse on the Dharma of Great Emptiness? It is this: when this exists, that exists; when this arises, that arises; that is, conditioned by ignorance there are formations, conditioned by formations there is consciousness, and so on up to: the whole great mass of suffering comes together.

“Conditioned by birth there is old age and death: if someone asks, ‘Whose is that old age and death? To whom does old age and death belong?’ he then answers, ‘I am old age and death; old age and death now belong to me; old age and death are the self.’ What he says is: ‘The life principle is the body.’ Or he says: ‘The life principle is different from the body.’ These in truth are one meaning, yet are spoken of in various ways. If one holds the view, ‘The life principle is the body,’ this is not had by practitioners of pure conduct. If one further holds the view, ‘The life principle is different from the body,’ this is not had by practitioners of pure conduct. Toward these two extremes, the mind does not follow; it goes rightly toward the middle way. The right view of the noble ones, beyond the world, as it really is and not inverted, is namely: conditioned by birth there is old age and death. In the same way, birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, formations: because of the condition of ignorance there are formations.

“If someone further asks, ‘Who is formations? To whom do formations belong?’ he then answers, ‘Formations are the self; formations are mine.’ He says thus: ‘The life principle is the body.’ Or he says: ‘The life principle is different from the body.’ The view that the life principle is the body, practitioners of pure conduct do not have; or the saying that the life principle is different from the body, practitioners of pure conduct also do not have. Leaving these two extremes, it goes rightly toward the middle way. What is known by the right view of the noble ones, beyond the world, as it really is and not inverted, is namely: conditioned by ignorance there are formations.

“Bhikṣus! If one is free from desire for ignorance and knowledge arises, then whose is that old age and death? To whom does old age and death belong?—old age and death are cut off, and one knows that its root is cut off, like a palmyra tree cut off at the crown, becoming in a future age a thing that does not arise again. If a bhikṣu is free from desire for ignorance and knowledge arises, whose is that birth? To whom does birth belong? And so on up to: who is formations? To whom do formations belong?—formations are cut off, and one knows that their root is cut off, like a palmyra tree cut off at the crown, becoming in a future age a thing that does not arise again. If a bhikṣu is free from desire for ignorance and knowledge arises, when that ignorance ceases, formations cease, and so on up to: the whole great mass of suffering ceases. This is called the Discourse on the Dharma of Great Emptiness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔298 · Dependent Arising: the Teaching by the Dharma and by Its Meaning〕（0085a11）Thus have I heard. At one time the Buddha was staying at the Kuru country, the village of the cowherds. At that time the World-Honored One said to the bhikṣus: “I will now teach the Dharma of dependent arising, the teaching by the Dharma and the teaching by its meaning. Listen closely and reflect well; I will teach it for you.

“What is the teaching by the Dharma of the Dharma of dependent arising? It is this: when this exists, that exists; when this arises, that arises; that is, conditioned by ignorance there are formations, and so on up to: the whole great mass of suffering comes together. This is called the teaching by the Dharma of the Dharma of dependent arising.

“What is the teaching by its meaning? It is to say: conditioned by ignorance there are formations. What then is ignorance? Not knowing the former limit, not knowing the later limit, not knowing the former and later limits; not knowing the inner, not knowing the outer, not knowing inner and outer; not knowing action, not knowing its result, not knowing action and result; not knowing the Buddha, not knowing the Dharma, not knowing the Saṅgha; not knowing suffering, not knowing its arising, not knowing its cessation, not knowing the path; not knowing cause, not knowing the things that arise from cause; not knowing the wholesome and the unwholesome, the blameworthy and the blameless, what is to be practised and what is not to be practised, the inferior and the superior, the defiled and the pure; regarding the analysis of dependent arising, knowing none of it; regarding the six sense bases of contact, not knowing them as they really are; regarding all things, not knowing, not seeing, without unbroken comprehension, in the darkness of delusion, ignorance, great obscurity—this is called ignorance.

“Conditioned by ignorance there are formations: what are formations? Formations are of three kinds—bodily formations, verbal formations, and mental formations.

“Conditioned by formations there is consciousness: what is consciousness? It is the six classes of consciousness—the class of eye-consciousness, the class of ear-consciousness, the class of nose-consciousness, the class of tongue-consciousness, the class of body-consciousness, and the class of mind-consciousness.

“Conditioned by consciousness there is name and form: what is name? It is the four formless aggregates—the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness. What is form? It is the four great elements and the form made of the four great elements; this is called form. This form, together with the name spoken of above, is name and form.

“Conditioned by name and form there are the six sense bases: what are the six sense bases? They are the six internal sense bases—the sense base of the eye, the sense base of the ear, the sense base of the nose, the sense base of the tongue, the sense base of the body, and the sense base of the mind.

“Conditioned by the six sense bases there is contact: what is contact? It is the six classes of contact—the class of eye-contact, the class of ear-contact, the class of nose-contact, the class of tongue-contact, the class of body-contact, and the class of mind-contact.

“Conditioned by contact there is feeling: what is feeling? It is the three feelings—painful feeling, pleasant feeling, and feeling that is neither painful nor pleasant.

“Conditioned by feeling there is craving: what then is craving? It is the three cravings—craving for sense desire, craving for form, and craving for the formless.

“Conditioned by craving there is clinging: what is clinging? The four clingings—clinging to sense desire, clinging to views, clinging to precepts, and clinging to self.

“Conditioned by clinging there is existence: what is existence? The three existences—existence in the desire realm, existence in the form realm, and existence in the formless realm.

“Conditioned by existence there is birth: what is birth? When those various beings, in the various classes of body, are born once, pass beyond, come together and are born, obtain the aggregates, obtain the elements, obtain the sense bases, obtain the life faculty—this is called birth.

“Conditioned by birth there is old age and death: what is old age? When the hair turns white and the crown grows bald, the skin slackens and the faculties ripen in decline, the limbs weaken and the back is bent, the head hangs and one groans, the breath grows short and the body stoops forward, one walks leaning on a staff, the body darkens, the limbs are mottled, one is dim and slow, aged and ripening toward the end, moving with difficulty, frail and feeble—this is called old age. What is death? When those various beings, in those various classes, pass away, move on, the body breaks up, life is exhausted, warmth departs, the life faculty is extinguished, and the time has come to cast off the aggregates—this is called death. This death, together with the old age spoken of above, is old age and death. This is called the teaching of dependent arising by its meaning.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔299 · Is Dependent Arising Made by the World-Honored One?〕（0085b21）Thus have I heard. At one time the Buddha was staying at the Kuru country, the village of the cowherds. At that time a certain bhikṣu 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! The so-called Dharma of dependent arising—is it made by the World-Honored One, or made by someone else?” The Buddha said to that bhikṣu: “The Dharma of dependent arising is not made by me, nor made by anyone else. Rather, whether that Tathāgata appears in the world or does not appear, the realm of the Dharma abides forever; that Tathāgata himself awakens to this Dharma, attains perfect right awakening, and for beings analyses and expounds it, opens it up and makes it plain—namely: when this exists, that exists; when this arises, that arises; that is, conditioned by ignorance there are formations, and so on up to: the whole great mass of suffering comes together; ignorance ceasing, formations cease, and so on up to: the whole great mass of suffering ceases.” The Buddha finished speaking this discourse. At that time that bhikṣu, having heard what the Buddha said, rejoiced and practiced accordingly.

〔300 · Made by Oneself, Experienced by Oneself〕（0085c03）Thus have I heard. At one time the Buddha was staying at the Kuru country, the village of the cowherds. At that time a certain brāhmaṇa came to where the Buddha was and exchanged courtesies face to face with the World-Honored One; having exchanged courtesies, he withdrew and sat to one side, and said to the Buddha: “How is it, Gautama? Is it made by oneself and experienced by oneself?” The Buddha said to the brāhmaṇa: “I say that this is undeclared. Made by oneself and experienced by oneself—this is undeclared.” “How is it, Gautama? Is it made by another and experienced by another?” The Buddha said to the brāhmaṇa: “Made by another and experienced by another—this is undeclared.” The brāhmaṇa said to the Buddha: “Why is it that when I ask, ‘Made by oneself and experienced by oneself?’ you say, ‘Undeclared’; and when I ask, ‘Made by another and experienced by another?’ you say, ‘Undeclared’? What is the meaning of this?”

The Buddha said to the brāhmaṇa: “Made by oneself and experienced by oneself—this falls into the view of permanence; made by another and experienced by another—this falls into the view of annihilation. Teaching according to the meaning and teaching according to the Dharma, leaving these two extremes, standing in the middle way, I teach the Dharma—namely: when this exists, that exists; when this arises, that arises; conditioned by ignorance there are formations, and so on up to: the whole great mass of suffering comes together; when ignorance ceases, formations cease, and so on up to: the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, that brāhmaṇa rejoiced and rejoiced in accord, rose from his seat, and departed.

〔301 · The World Relies on Two Things〕（0085c17）Thus have I heard. At one time the Buddha was staying at the village of Nali, in the guest hall in the deep forest. At that time the venerable Saṃdha Kātyāyana came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! As the World-Honored One speaks of right view—what is right view? How does the World-Honored One set forth right view?”

The Buddha said to Saṃdha Kātyāyana: “The world relies on two things: it relies on existence or it relies on non-existence, being touched by clinging; because it is touched by clinging, it relies on existence or it relies on non-existence. One who has no such clinging—the binding and the fetter of the mind toward its objects—does not cling, does not abide, does not reckon them as a self: when suffering arises, it arises; when suffering ceases, it ceases. About this he does not doubt and is not perplexed; he knows it for himself, not through another. This is called right view; this is called the right view that the Tathāgata sets forth. Why? When one knows and sees rightly as it really is the arising of the world, the view that the world does not exist does not occur; when one knows and sees rightly as it really is the cessation of the world, the view that the world exists does not occur. This is called leaving the two extremes and teaching the middle way—namely: when this exists, that exists; when this arises, that arises; that is, conditioned by ignorance there are formations, and so on up to: the whole great mass of suffering comes together; ignorance ceasing, formations cease, and so on up to: the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the venerable Saṃdha Kātyāyana, having heard what the Buddha said, gave rise to no outflows, his mind was liberated, and he became an arhat.

〔302 · Is Suffering Made by Oneself?〕（0086a04）Thus have I heard. At one time the Buddha was staying at Rājagṛha, on Vulture Peak. At that time the World-Honored One, in the morning, put on his robe, took his bowl, came out from Vulture Peak, and entered Rājagṛha for alms. At that time Acela Kāśyapa, having a small matter to see to, came out from Rājagṛha and was going toward Vulture Peak, and saw the World-Honored One from afar; having seen him, he came before the Buddha and said to the Buddha: “Gautama! I wish to ask something; would you have the leisure to answer me?” The Buddha said to Kāśyapa: “Now is not the time for discussion; I am now entering the city for alms. When I return, that will be the time; then I will teach you.” The second time it was likewise said. The third time he asked again: “Gautama! Why do you put obstacles in my way? Gautama! What difference is there? I now wish to ask something; please explain it for me.” The Buddha said to Acela Kāśyapa: “Ask as you wish.”

Acela Kāśyapa said to the Buddha: “How is it, Gautama? Is suffering made by oneself?” The Buddha said to Kāśyapa: “To say that suffering is made by oneself—this is undeclared.” Kāśyapa further asked: “How is it, Gautama? Is suffering made by another?” The Buddha said to Kāśyapa: “To say that suffering is made by another—this too is undeclared.” Kāśyapa further asked: “Is suffering made by both self and another?” The Buddha said to Kāśyapa: “To say that suffering is made by both self and another—this too is undeclared.” Kāśyapa further asked: “How is it, Gautama? Is suffering made neither by self nor by another, without cause?” The Buddha said to Kāśyapa: “To say that suffering is made neither by self nor by another, without cause—this too is undeclared.” Kāśyapa further asked: “How is it, Gautama? I ask: ‘Is suffering made by oneself?’ and you answer: ‘Undeclared’; ‘Is it made by another? Is it made by both self and another? Is it made neither by self nor by another, without cause?’ and you answer: ‘Undeclared.’ Then is there now no such suffering?” The Buddha said to Kāśyapa: “It is not that there is no such suffering; rather, there is such suffering.” Kāśyapa said to the Buddha: “Excellent, Gautama! You say there is such suffering; please teach me the Dharma, so that I may know suffering and see suffering.”

The Buddha said to Kāśyapa: “If the one who feels is himself the one who feels, I ought to say that suffering is made by oneself. If another feels and another then feels, that would be made by another. If feeling is felt by oneself and felt by another, and further gives suffering, being thus made by both self and another—this too I do not say. If, not by self and not by another, suffering arises without cause—this too I do not say. Leaving these extremes, he teaches that middle way; the Tathāgata teaches the Dharma: when this exists, that exists; when this arises, that arises; that is, conditioned by ignorance there are formations, and so on up to: the whole great mass of suffering comes together; when ignorance ceases, formations cease, and so on up to: the whole great mass of suffering ceases.”

When the Buddha had spoken this discourse, Acela Kāśyapa was far removed from dust and stain, and attained the pure Dharma-eye. At that time Acela Kāśyapa saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, crossed beyond all doubt, knew not through another, crossed not by another, and in the true Dharma and Vinaya his mind attained fearlessness; joining his palms, he said to the Buddha: “World-Honored One! I have now crossed over; from this day on I go for refuge to the Buddha, go for refuge to the Dharma, go for refuge to the Saṅgha, and for as long as life lasts I will be an upāsaka; please be my witness.” Acela Kāśyapa, having heard what the Buddha said, rejoiced and rejoiced in accord, paid his respects, and departed.

At that time, not long after Acela Kāśyapa had taken leave of the World-Honored One and departed, he was gored to death by a cow protecting her calf; at the time of his death, his faculties were pure and his complexion bright and clear. At that time the World-Honored One entered the city for alms. At that time many bhikṣus also entered Rājagṛha for alms, and heard people passing the report: “Acela Kāśyapa, having heard the Dharma from the World-Honored One, took his leave and departed, and not long after was gored to death by a cow; at the time of his death, his faculties were pure and his complexion bright and clear.”

The bhikṣus, having finished their alms round, returned and came out of the city, put away robe and bowl, washed their feet, came to where the World-Honored One was, bowed their heads at his feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! This morning we, many bhikṣus, entered the city for alms, and heard that Acela Kāśyapa, having heard the Dharma and Vinaya from the World-Honored One, took his leave and departed, and not long after was gored to death by a cow protecting her calf; at the time of his death, his faculties were pure and his complexion bright and clear. World-Honored One! To which destiny was he born? Where has he taken birth? What has he attained?” The Buddha said to the bhikṣus: “He has already seen the Dharma, known the Dharma, gone in order of the Dharma, not grasped at the Dharma; he has already attained final nirvāṇa. You should go and make offerings to his body.” At that time the World-Honored One gave Acela Kāśyapa the foremost declaration.

〔303 · Are Suffering and Happiness Made by Oneself?〕（0086b24）Thus have I heard. At one time the Buddha was staying at Rājagṛha, on Vulture Peak. At that time the World-Honored One, in the morning, put on his robe, took his bowl, and was entering Rājagṛha for alms, when on the road he saw the wanderer of another sect Dianmouliu; he had a small matter to see to and was travelling toward Vulture Peak; seeing the World-Honored One from afar, he went to where the World-Honored One was, and they exchanged courtesies; having exchanged courtesies, he stood to one side and said to the Buddha: “Gautama! I wish to ask something; would you have the leisure to explain it for me?” The Buddha said to the wanderer of another sect Dianmouliu: “Now is not the time for discussion; I must enter the city for alms. When I return, I will teach you.” The second time it was likewise said. The third time he requested again: “Śramaṇa Gautama! Will you put obstacles in my way? I wish to ask something; please explain it for me.” The Buddha said to the wanderer of another sect Dianmouliu: “Ask as you will; I will teach you.”

The wanderer of another sect Dianmouliu then asked: “Śramaṇa Gautama! Are suffering and happiness made by oneself?” The Buddha said to the wanderer of another sect Dianmouliu: “To say that suffering and happiness are made by oneself—this is undeclared.” He further asked: “Śramaṇa Gautama! Are suffering and happiness made by another?” The Buddha said to the wanderer of another sect Dianmouliu: “To say that suffering and happiness are made by another—this is undeclared.” He further asked: “Gautama! Are suffering and happiness made by both self and another?” The Buddha said to the wanderer of another sect Dianmouliu: “To say that suffering and happiness are made by both self and another—this is undeclared.” He further asked: “Gautama! Are suffering and happiness made neither by self nor by another, without cause?” The Buddha said to the wanderer of another sect Dianmouliu: “To say that suffering and happiness are made neither by self nor by another, without cause—this is undeclared . . .” Taught at length as in the discourse to Acela Kāśyapa above, up to: the World-Honored One gave the wanderer of another sect Dianmouliu the foremost declaration.

卷第十四Fascicle 14

全文五層 →Full five layers →

白話Vernacular

宋求那跋陀羅譯《雜阿含經》卷第十四，承卷第十二，仍屬緣起食諦界相應；自經三百四十三至經三百六十四，凡二十二經。所說皆就緣起而說：或外道出家問尊者浮彌苦樂自作、他作、自他作、非自非他無因作，浮彌答以世尊說此是無記、苦樂從緣起生，尊者舍利弗印可其說，更說亦緣觸生，世尊又印可舍利弗，並自述往昔於仙人住處亦如是答；或尊者摩訶拘絺羅六問、尊者舍利弗六答，說多聞聖弟子於不善法與善法、四食、三病、苦、老死乃至行如實知，名為見具足、直見成就；或世尊引波羅延那阿逸多所問之偈，問何者為學、何者為法數，舍利弗三默而後開解，世尊說其善入法界；或說老、病、死三法為世間所不愛，及十重三法（老、病、死與九重因端）之不斷與斷；或說須深受異道之請密往出家，問諸比丘四禪而聞慧解脫，佛說先知法住、後知涅槃，須深得法眼淨而悔過，佛以國王治劫盜者劖以三百矛為譬；或說如來成就十種力、得四無畏，善男子當精勤；或說善來比丘生於聖處；或說多聞聖弟子不作何所有故此有之念；或尊者那羅問、尊者茂師羅與尊者殊勝答有滅則寂滅、涅槃，以曠野井水為譬；或說沙門、婆羅門於法如實知與不如實知、超度與不超度；或說當覺知、四十四種智、七十七種智、增法與減法；或說思量、妄想則有使、攀緣而識住，三經遞增；或說多聞比丘、說法比丘、法次法向。說者多為世尊告諸比丘；經三百四十三為外道出家問、尊者浮彌答，浮彌詣尊者舍利弗，舍利弗印可，尊者阿難聞而白佛，佛印可並自述往昔，阿難結說；經三百四十四全經為尊者摩訶拘絺羅問、尊者舍利弗答，經三百五十一全經為尊者那羅、尊者茂師羅、尊者殊勝、尊者阿難四尊者之問答，二經皆不出世尊之口；經三百四十五為世尊問、尊者舍利弗答，其後舍利弗語諸比丘，一比丘白佛，佛答；經三百四十七為須深之事，中有異道、須深、諸比丘、一比丘與佛之語，佛之譬中又有防邏者、王與臣之語；經三百六十二至三百六十四為世尊先問，諸比丘請說，佛乃說之。本卷有偈一首，在經三百四十五，為世尊所引波羅延那阿逸多所問之偈，四句，白話以偈體譯之；無攝頌。往返問答之長經，經內依問答回合分段；譬喻之經，譬文與解譬分段。底本略說之處——經三百四十四之「如前說」「如上說」「如前分別經說」、經三百四十八之「廣說乃至」、經三百五十四之「如上說」與經末之「如老死，乃至六入處三經」「如是老死，乃至行三經，亦如是說」、經三百五十五之「如是，乃至」、經三百五十八經末之「如增法、減法」「如當說三經，有應當知三經如上說」——白話依底本之語照省，不代為補出；唯經三百五十六之四十四種智與經三百五十七之七十七種智，底本以「如是」連略，白話逐一列出，使其數可點。段首（…）＝大正藏頁·欄·行錨。

〔0·題署〕（0093b22）經名是「雜阿含經」，這是「卷第十四」。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。本卷收經二十二部，自經三百四十三至經三百六十四；有偈一首，在經三百四十五，為世尊所引；卷末以「雜阿含經卷第十四」作結。

〔343·苦樂自作耶〕（0093b25）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，尊者浮彌比丘住在耆闍崛山。當時，有眾多外道出家者來到尊者浮彌那裡，互相問訊慶慰；互相問訊慶慰之後，退坐在一旁，對尊者浮彌說：『我們想有所請問，不知您是否有空閒回答我們？』尊者浮彌對諸外道出家者說：『隨你們所問，我當為你們解說。』

當時，諸外道出家者問尊者浮彌：『苦樂是自己所作的嗎？』尊者浮彌回答說：『諸外道出家者所說苦樂是自己所作的，世尊說：這是無記。』又問：『苦樂是他者所作的嗎？』回答說：『說苦樂是他者所作的，世尊說：這是無記。』又問：『苦樂是自己和他者共同所作的嗎？』回答說：『說苦樂是自己和他者共同所作的，世尊說：這是無記。』又問：『苦樂既不是自己所作、也不是他者所作，是無因而作的嗎？』回答說：『說苦樂非自非他、無因而作的，世尊說：這是無記。』

諸外道出家者又問：『尊者浮彌！這是怎麼回事？問苦樂是自己所作的嗎，您說是無記；問苦樂是他者所作的嗎，您說是無記；問苦樂是自己和他者共同所作的嗎，您說是無記；問苦樂是非自非他、無因而作的嗎，您說是無記。那麼如今沙門瞿曇說苦樂是怎樣生起的呢？』尊者浮彌回答說：『諸外道出家者！世尊說苦樂是從緣起而生的。』當時，諸外道出家者聽了尊者浮彌所說的，心中不歡喜，呵責著離去了。

那時，尊者舍利弗離尊者浮彌不遠，坐在一棵樹下。那時，尊者浮彌知道諸外道出家者已經離去，便前往尊者舍利弗那裡；到了之後，與舍利弗當面互相慶慰。慶慰之後，把那些外道出家者所問的事，完整地稟告尊者舍利弗：『我作這樣的回答，能不毀謗世尊嗎？是如所說而說，還是不如法而說？是不是不隨順於法、行法？會不會有其他持因論之法的人前來詰難、呵責呢？』

尊者舍利弗說：『尊者浮彌！你所說的，確實如佛所說，沒有毀謗如來；是如所說而說、如法而說、依法行法而說，不會有其他持因論義的人前來詰難、呵責。為什麼呢？因為世尊說苦樂是從緣起而生的。尊者浮彌！那些沙門、婆羅門所問的苦樂自作，那也是從因而起、而生的；如果說不是從緣起而生，這是沒有道理的。說苦樂是他者所作、自他共作、非自非他無因而作的，那也是從緣起而生的；如果說不是從緣而生，這是沒有道理的。尊者浮彌！那些沙門、婆羅門所說的苦樂自作，也是緣觸而生的；如果說不是從觸而生，這是沒有道理的。苦樂是他者所作、自他共作、非自非他無因而作的，那也是緣觸而生的；如果說不是緣觸而生，這是沒有道理的。』

那時，尊者阿難離舍利弗不遠，坐在一棵樹下，聽到尊者舍利弗與尊者浮彌所論說的事。聽了之後，從座位起身，前往佛的住處，稽首禮佛足，退住在一旁，把尊者浮彌與尊者舍利弗共同論說的事，一一稟告世尊。

佛告訴阿難：『好啊！好啊！阿難！尊者舍利弗對於前來發問的人，能隨時回答。好啊！舍利弗！因為有應時之智，對於前來發問的人，能隨時回答。如果我的聲聞弟子遇到隨時來問的人，應當隨時回答，就像舍利弗所說的那樣。

『阿難！我往昔住在王舍城山中的仙人住處，有諸外道出家者以這樣的義、這樣的句、這樣的味來問我，我為他們也以這樣的義、這樣的句、這樣的味而作解答，就像尊者舍利弗所說的那樣。

『阿難！如果有沙門、婆羅門主張苦樂是自己所作，我就前往他那裡問道：你確實作這樣的說法，說苦樂是自己所作的嗎？他回答我說：是這樣。我就問他說：你能堅持執守這個見解，說唯有它是真實的，其餘的都是愚妄，這是我所不認許的。為什麼呢？我說苦樂之所以生起，與此不同。他如果問我：瞿曇所說苦樂之所以生起與此不同，是怎樣的呢？我便回答說：苦樂是從它的緣起而生的。像這樣，對於說苦樂是他者所作、自他共作、非自非他無因而作的人，我也前往他那裡，如上面那樣說。』

阿難對佛說：『世尊所說的義理，我已經理解明白了：因為有生，所以有老死，不是緣於其餘；因為有生，所以有老死，乃至因為有無明，所以有行，不是緣於其餘；有無明，所以有行；無明滅則行滅，乃至生滅則老、病、死、憂、悲、惱、苦滅，就這樣，純一的大苦聚滅了。』佛說完這部經，尊者阿難聽了佛所說的，歡喜隨喜，作禮而去。

〔344·名為見具足〕（0094b02）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，尊者舍利弗、尊者摩訶拘絺羅住在耆闍崛山。當時，尊者摩訶拘絺羅在傍晚時分從禪定中起來，前往舍利弗那裡，互相慶慰；互相慶慰之後，退坐在一旁，對尊者舍利弗說：『我想有所請問，不知您是否有空閒回答我？』尊者舍利弗對尊者摩訶拘絺羅說：『仁者您儘管問，我知道的就回答。』

尊者摩訶拘絺羅對尊者舍利弗說：『多聞聖弟子在這法、律之中，成就什麼法，名為見具足、直見成就，成就對佛的不壞淨，來入正法，得此正法，悟此正法？』

尊者舍利弗對尊者摩訶拘絺羅說：『多聞聖弟子對於不善法如實知、對於不善根如實知、對於善法如實知、對於善根如實知。

『怎樣是對不善法如實知？不善的身業、口業、意業，這叫做不善法；像這樣對不善法如實知。怎樣是對不善根如實知？三種不善根——貪不善根、恚不善根、癡不善根——這叫做不善根；像這樣對不善根如實知。

『怎樣是對善法如實知？善的身業、口業、意業，這叫做善法；像這樣對善法如實知。怎樣是對善根如實知？就是三種善根——無貪、無恚、無癡——這叫做三種善根；像這樣對善根如實知。

『尊者摩訶拘絺羅！像這樣，多聞聖弟子對不善法如實知、對不善根如實知、對善法如實知、對善根如實知，所以在這法、律之中正見具足，直見成就，對佛的不壞淨成就，來入正法，得此正法，悟此正法。』

尊者摩訶拘絺羅對尊者舍利弗說：『只有這些嗎，還有其他的嗎？』尊者舍利弗說：『有。如果多聞聖弟子對於食如實知，對於食集、食滅、食滅道跡如實知。

『怎樣是對食如實知？就是四食。是哪四種？一是麁摶食，二是細觸食，三是意思食，四是識食，這叫做食；像這樣對食如實知。怎樣是對食集如實知？就是對未來之有的愛，與喜、貪俱起，對彼彼處樂著，這叫做食集；像這樣對食集如實知。怎樣是對食滅如實知？如果對未來之有的愛，與喜、貪俱起，對彼彼處的樂著，無餘地斷、捨、吐、盡、離欲、滅、息、沒，這叫做食滅；像這樣對食滅如實知。怎樣是對食滅道跡如實知？就是八聖道——正見、正志、正語、正業、正命、正方便、正念、正定，這叫做食滅道跡；像這樣對食滅道跡如實知。

『如果多聞聖弟子對於這食如實知、食集如實知、食滅如實知、食滅道跡如實知，所以多聞聖弟子在正法、律之中正見具足，直見成就，對佛的不壞淨成就，來入正法，得此正法，悟此正法。』

尊者摩訶拘絺羅又問尊者舍利弗：『只有這些嗎，還有其他的嗎？』尊者舍利弗說：『尊者摩訶拘絺羅！還有其他的：多聞聖弟子對於病如實知、病集如實知、病滅如實知、病滅道跡如實知。

『怎樣是對病如實知？就是三種病——欲病、有病、無明病——這叫做病；像這樣對病如實知。怎樣是對病集如實知？無明集就是病集，這叫做對病集如實知。怎樣是對病滅如實知？無明滅就是病滅；像這樣對病滅如實知。怎樣是對病滅道跡如實知？就是八正道，如前所說；像這樣對病滅道跡如實知。

『如果多聞聖弟子對於病如實知、病集如實知、病滅如實知、病滅道跡如實知，所以多聞聖弟子在這法、律之中正見具足，乃至悟此正法。』

尊者摩訶拘絺羅問尊者舍利弗：『只有這些嗎，還有其他的嗎？』尊者舍利弗對尊者摩訶拘絺羅說：『還有其他的：多聞聖弟子對於苦如實知、苦集如實知、苦滅如實知、苦滅道跡如實知。

『怎樣是對苦如實知？就是生苦、老苦、病苦、死苦、恩愛別離苦、怨憎相會苦、所欲不得苦，像這樣略說就是五受陰苦，這叫做苦；像這樣對苦如實知。怎樣是對苦集如實知？對未來之有的愛，與喜、貪俱起，對彼彼處集著，這叫做苦集；像這樣對苦集如實知。怎樣是對苦滅如實知？如果對未來之有的愛，與喜、貪俱起，對彼彼處的染著，無餘地斷，乃至息、沒，這叫做苦滅；像這樣對苦滅如實知。怎樣是對苦滅道跡如實知？就是八聖道，如上所說，這叫做苦滅道跡；像這樣對苦滅道跡如實知。

『多聞聖弟子像這樣對苦如實知，對苦集、苦滅、苦滅道跡如實知。像這樣，聖弟子在我們的法、律之中具足正見，直見成就，對佛的不壞淨成就，來入正道，得此正法，悟此正法。』

摩訶拘絺羅又問尊者舍利弗：『只有這些法嗎，還有其他的嗎？』尊者舍利弗回答說：『還有其他的，就是多聞聖弟子對於老死如實知、老死集如實知、老死滅如實知、老死滅道跡如實知，如前面分別經所說。怎樣是對老死集如實知？生集就是老死集，生滅就是老死滅；老死滅道跡，就是八正道，如前所說。多聞聖弟子對於這老死如實知，乃至對於老死滅道跡如實知。像這樣，聖弟子在我們的法、律之中正見具足，直見成就，對佛的不壞淨成就，來入正法，得此正法，悟此正法。像這樣，生、有、取、愛、受、觸、六入處、名色、識、行——聖弟子對於行如實知，對於行集、行滅、行滅道跡如實知。

『怎樣是對行如實知？行有三種——身行、口行、意行；像這樣對行如實知。怎樣是對行集如實知？無明集就是行集；像這樣對行集如實知。怎樣是對行滅如實知？無明滅就是行滅；像這樣對行滅如實知。怎樣是對行滅道跡如實知？就是八聖道，如前所說。摩訶拘絺羅！這就叫做聖弟子對行如實知，對行集、行滅、行滅道跡如實知，在我們的法、律之中正見具足，直見成就，對佛的不壞淨成就，來入正法，得此正法，悟此正法。』

摩訶拘絺羅又問尊者舍利弗：『只有這些法嗎，還有其他的嗎？』舍利弗回答說：『摩訶拘絺羅！你為什麼這樣一路追逐下去？你終究不能窮究一切論說，得到它的邊際。如果聖弟子斷除了無明而生起了明，又何須再求呢？』當時，兩位正士共同論義完畢，各自回到本處。

〔345·波羅延那阿逸多所問〕（0095b10）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴尊者舍利弗：『正如我所說的，波羅延那中阿逸多所問的：

　　『那已得諸法之數的人，以及修習種種學的人，

　　他們具足的威儀與所行，請為我分別解說。』

『舍利弗！什麼是學？什麼是法數？』當時，尊者舍利弗默然不答；第二次、第三次，也仍然默然。佛說：『真實。舍利弗！』

舍利弗對佛說：『真實。世尊！世尊！比丘對於真實者，生厭、離欲、趣向滅盡。它是由食集而生的，那比丘因為食的緣故，生起厭、離欲、趣向滅盡。那食若滅，這真實者就是滅法；覺知這一點之後，那比丘生厭、離欲、趣向滅盡。這叫做學。』

佛又說：『再者，真實，舍利弗！』舍利弗對佛說：『真實。世尊！世尊！如果比丘對於真實者，厭、離欲、滅盡，不起諸漏，心善解脫。它是從食集而生的；那真實者若即是滅盡法，覺知這一點之後，比丘對於滅，生起厭、離欲、滅盡，不起諸漏，心善解脫，這是數法。』

佛告訴舍利弗：『是這樣，是這樣，正如你所說。比丘對於真實者生起厭、離欲、滅盡，這叫做法數。』說了這些之後，世尊就起身，入室坐禪。

那時，尊者舍利弗知道世尊離去之後不久，對諸比丘說：『諸位尊者！我起先不能辨答世尊最初的提問，所以默然而住。世尊隨即又為我作了令人生喜的發問，我當下就開解了這個義理。即使世尊一日一夜，乃至七夜，以不同的句、不同的味來問這個義理，我也都能夠乃至七夜，以不同的句、不同的味來解說它。』

當時，有一位比丘前往佛的住處，稽首禮足，退住在一旁，對佛說：『世尊！尊者舍利弗作了奇特、未曾有的話，在大眾之中，一向作師子吼說：我對於世尊最初的提問，都不能辨答，乃至三次問都默然無答。世尊隨即又作了令人生喜的發問，我當下就開解了。即使世尊一日一夜乃至七夜，以不同的句、不同的味來問這個義理，我也都能夠乃至七夜，以不同的句、不同的味來解說它。』

佛告訴那位比丘：『那位舍利弗比丘確實能夠在我一日一夜乃至七夜、以不同的句不同的味所問的義理之中，都能夠乃至七夜、以不同的句不同的味來解說它。為什麼呢？因為舍利弗比丘善入法界的緣故。』佛說完這部經，那位比丘聽了佛所說的，歡喜奉行。

〔346·有三法，世間所不愛〕（0095c17）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『有三種法，是世間所不愛、不念、不可意的。是哪三種？就是老、病、死。世間如果沒有這三種不可愛、不可念、不可意之法，如來、應、等正覺就不會出現於世間，世間也不會知道有如來、應、等正覺的知見，宣說正法、律。因為世間有老、病、死這三種不可愛、不可念、不可意之法，所以如來、應、等正覺出現於世間，世間知道有如來、應、等正覺之所知、所見，宣說正法、律。

『因為三種法不斷，所以不堪能離開老、病、死。是哪三種？就是貪、恚、癡。又有三種法不斷，所以不堪能離開貪、恚、癡。是哪三種？就是身見、戒取、疑。又有三種法不斷，所以不堪能離開身見、戒取、疑。是哪三種？就是不正思惟、習近邪道，以及懈怠心。又有三種法不斷，所以不堪能離開不正思惟、習近邪道及懈怠心。是哪三種？就是失念、不正知、亂心。又有三種法不斷，所以不堪能離開失念、不正知、亂心。是哪三種？就是掉、不律儀、不學戒。又有三種法不斷，所以不堪能離開掉、不律儀、不學戒。是哪三種？就是不信、難教、懈怠。又有三種法不斷，所以不堪能離開不信、難教、懶惰。是哪三種？就是不欲見聖、不欲聞法、常求人短。又有三種法不斷，所以不堪能離開不欲見聖、不欲聞法、常求人短。是哪三種？就是不恭敬、戾語、習惡知識。又有三種法不斷，所以不堪能離開不恭敬、戾語、習惡知識。是哪三種？就是無慚、無愧、放逸；這三種法不斷，所以不堪能離開不恭敬、戾語、習惡知識。

『為什麼呢？因為無慚、無愧，所以放逸；放逸，所以不恭敬；不恭敬，所以習近惡知識；習近惡知識，所以不欲見聖、不欲聞法、常求人短；求人短，所以不信、難教、戾語、懶惰；懶惰，所以掉、不律儀、不學戒；不學戒，所以失念、不正知、亂心；亂心，所以不正思惟、習近邪道、懈怠心；懈怠心，所以身見、戒取、疑；疑，所以不離貪、恚、癡；不離貪、恚、癡，所以不堪能離開老、病、死。

『斷了三種法，所以堪能離開老、病、死。是哪三種？就是貪、恚、癡；這三種法斷了之後，堪能離開老、病、死。又斷了三種法，所以堪能離開貪、恚、癡。是哪三種？就是身見、戒取、疑；這三種法斷了，所以堪能離開貪、恚、癡。又斷了三種法，所以堪能離開身見、戒取、疑。是哪三種？就是不正思惟、習近邪道、起懈怠心；這三種法斷了，所以堪能離開身見、戒取、疑。又斷了三種法，所以堪能離開不正思惟、習近邪道及懈怠心。是哪三種？就是失念心、不正知、亂心；這三種法斷了，所以堪能離開不正思惟、習近邪道及心懈怠。又斷了三種法，所以堪能離開失念心、不正知、亂心。是哪三種？就是掉、不律儀、犯戒；這三種法斷了，所以堪能離開失念心、不正知、亂心。又有三種法斷了，所以堪能離開掉、不律儀、犯戒。是哪三種？就是不信、難教、懶惰；這三種法斷了，所以堪能離開掉、不律儀、犯戒。又有三種法斷了，所以堪能離開不信、難教、懶惰。是哪三種？就是不欲見聖、不樂聞法、好求人短；這三種法斷了，所以堪能離開不信、難教、懶惰。又斷了三種法，所以堪能離開不欲見聖、不欲聞法、好求人短。是哪三種？就是不恭敬、戾語、習惡知識；這三種法斷了，所以離開不欲見聖、不欲聞法、好求人短。又有三種法斷了，所以堪能離開不恭敬、戾語、習惡知識。是哪三種？就是無慚、無愧、放逸。

『為什麼呢？因為有慚有愧，所以不放逸；不放逸，所以恭敬、順語、以善知識為友；以善知識為友，所以樂見賢聖、樂聞正法、不求人短；不求人短，所以生信、順語、精進；精進，所以不掉、安住律儀、學戒；學戒，所以不失念、正知、安住不亂之心；心不亂，所以正思惟、習近正道、心不懈怠；心不懈怠，所以不著身見、不著戒取、度過疑惑；不疑，所以不起貪、恚、癡；離了貪、恚、癡，所以堪能斷除老、病、死。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔347·盜密出家〕（0096b25）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。當時，國王、大臣、婆羅門、長者、居士以及其餘世人，共同恭敬、尊重、供養，佛及諸聲聞眾大得利養——衣被、飲食、臥具、湯藥；而對眾邪異道，都不恭敬、尊重、供養衣被、飲食、臥具、湯藥。

那時，眾多異道聚會在未曾講堂，作這樣的議論：『我們從前一向為國王、大臣、長者、居士以及其餘一切人所奉事，恭敬供養衣被、飲食、臥具、湯藥，如今全都斷絕了，人們只恭敬供養沙門瞿曇與其聲聞大眾衣被、飲食、臥具、湯藥。如今在我們這眾中，誰有智慧、有大力，堪能祕密前往那沙門瞿曇的眾中出家，聽聞了他的法之後，回來廣為宣說，我們便當再用所聽聞的那法來教化諸國王、大臣、長者、居士，使他們信樂，就可以恢復如從前那樣的供養？』當時，有人說：『有一位年輕人，名叫須深，聰明黠慧，堪能祕密前往沙門瞿曇的眾中出家，聽了他的法之後，回來宣說。』

當時，諸外道來到須深那裡，這樣說：『我們今日大眾聚集在未曾講堂，作這樣的議論：我們從前為諸國王、大臣、長者、居士以及諸世人所恭敬奉事，供養衣被、飲食、臥具、湯藥，如今全都斷絕了；國王、大臣、長者、居士以及諸世間人都共同奉事沙門瞿曇與其聲聞大眾。我們這眾中，誰聰明黠慧，堪能祕密前往沙門瞿曇的眾中出家學道，聽聞了他的法之後，回來宣說，教化諸國王、大臣、長者、居士，使我們這眾重新得到恭敬、尊重、供養？其中有人說：唯有須深聰明黠慧，堪能祕密前往瞿曇的法中出家學道，聽聞他說法，都能受持，回來宣說。所以我們特地前來相請，仁者應當前往。』

當時，那須深默然接受了邀請，前往王舍城迦蘭陀竹園。當時，眾多比丘走出房舍，在露地經行。那時，須深來到眾多比丘那裡，這樣說：『諸位尊者！我如今可以在正法中出家、受具足戒、修梵行嗎？』當時，眾多比丘帶著那須深前往世尊的住處，稽首禮足，退住在一旁，對佛說：『世尊！如今這位外道須深想要求在正法中出家、受具足戒、修梵行。』那時，世尊知道外道須深心中所念，告訴諸比丘：『你們應當度那外道須深，讓他得以出家。』當時，諸比丘便度須深出家。

出家已經半個月，有一位比丘對須深說：『須深！你應當知道，我們生死已盡，梵行已立，所作已作，自知不再受後有。』當時，那須深對比丘說：『尊者！怎麼樣？您是否修學離欲、惡不善法，有覺有觀，離生喜樂，具足初禪，不起諸漏，心善解脫呢？』比丘回答說：『不是的，須深！』

又問：『怎麼樣？是否離有覺有觀，內淨一心，無覺無觀，定生喜樂，具足第二禪，不起諸漏，心善解脫呢？』比丘回答說：『不是的，須深！』又問：『怎麼樣？尊者是否離喜，捨心而住於正念正智，身心受樂，就是聖者所說的捨，具足第三禪，不起諸漏，心善解脫呢？』回答說：『不是的，須深！』又問：『怎麼樣？尊者是否離苦息樂，憂喜先已斷除，不苦不樂之捨，淨念一心，具足第四禪，不起諸漏，心善解脫呢？』回答說：『不是的，須深！』又問：『是否又於寂靜解脫、色與無色，以身作證具足而住，不起諸漏，心善解脫呢？』回答說：『不是的，須深！』

須深又問：『怎麼樣？尊者所說的不一致，前後相違。為什麼沒有得到禪定，卻又作記說呢？』比丘回答說：『我是慧解脫。』說了這話之後，眾多比丘各自從座位起身離去。

那時，須深知道眾多比丘離去之後，這樣思惟：『這些尊者所說的不一致，前後相違；說沒有得到正受，卻又記說自知作證。』這樣思惟之後，前往佛的住處，稽首禮足，退住在一旁，對佛說：『世尊！那眾多比丘在我面前記說：我生已盡，梵行已立，所作已作，自知不受後有。我就問那些尊者：得離欲、惡不善法，乃至以身作證，不起諸漏，心善解脫了嗎？他們回答我說：不是的，須深！我就問說：所說的不一致，前後相違；說沒有入正受，卻又記說自知作證。他們回答我說：得的是慧解脫。說了這話之後，各自從座位起身離去了。我如今請問世尊：為什麼他們所說的不一致，前後相違；沒有得到正受，卻又說自知作證呢？』

佛告訴須深：『他們是先知法住，後知涅槃。那些善男子獨自在一處寂靜之所，專精思惟，不放逸而住，離於我見，不起諸漏，心善解脫。』須深對佛說：『我如今不知道什麼是先知法住、後知涅槃，那些善男子獨自在一處寂靜之所，專精思惟，不放逸而住，離於我見，不起諸漏，心善解脫。』佛告訴須深：『不問你知或不知，且自先知法住，後知涅槃。那些善男子獨自在一處寂靜之所，專精思惟，不放逸而住，離於我見，心善解脫。』須深對佛說：『唯願世尊為我說法，讓我得以知法住智，得以見法住智。』

佛告訴須深：『我現在問你，你隨意回答我。須深！你意下如何？因為有生，所以有老死，不是離開生而有老死，對嗎？』須深回答說：『是的，世尊！』『因為有生，所以有老死，不是離開生而有老死。像這樣，生、有、取、愛、受、觸、六入處、名色、識、行、無明——因為有無明，所以有行，不是離開無明而有行，對嗎？』須深對佛說：『是的，世尊！因為有無明，所以有行，不是離開無明而有行。』

佛告訴須深：『因為沒有生，所以沒有老死，不是離開生滅而老死滅，對嗎？』須深對佛說：『是的，世尊！因為沒有生，所以沒有老死，不是離開生滅而老死滅。』『像這樣，乃至因為沒有無明，所以沒有行，不是離開無明滅而行滅，對嗎？』須深對佛說：『是的，世尊！因為沒有無明，所以沒有行，不是離開無明滅而行滅。』

佛告訴須深：『作這樣知、這樣見的人，是否有離欲、惡不善法，乃至以身作證具足而住呢？』須深對佛說：『沒有，世尊！』佛告訴須深：『這就叫做先知法住，後知涅槃。那些善男子獨自在一處寂靜之所，專精思惟，不放逸而住，離於我見，不起諸漏，心善解脫。』

佛說完這部經，尊者須深遠塵離垢，得法眼淨。那時，須深見法、得法、覺法、度疑，不由他信，不由他度，在正法中心得無畏，稽首佛足，對佛說：『世尊！我現在懺悔過失：我在正法中盜密出家，所以懺悔過失。』佛告訴須深：『怎麼是在正法中盜密出家？』須深對佛說：『世尊！有眾多外道來到我那裡，對我說：須深！你應當知道，我們從前為國王、大臣、長者、居士以及其餘世人所恭敬供養，而如今斷絕了，人們都共同供養沙門瞿曇與其聲聞大眾。你現在祕密前往沙門瞿曇的聲聞眾中出家受法，得了他的法之後，回來宣說給我們；我們當以所聽聞的那法教化世間，使他們像當初一樣恭敬供養。所以，世尊！我在正法、律中盜密出家，今日懺悔過失，唯願世尊聽許我懺悔過失，以哀愍的緣故。』

佛告訴須深：『接受你的懺悔。你應當完整地說：我往昔愚癡、不善、無智，在正法、律中盜密出家，今日懺悔過失，自見罪、自知罪，於未來世律儀成就，功德增長，終不退減。為什麼呢？凡人有罪，自見、自知而懺悔過失的，於未來世律儀成就，功德增長，終不退減。』

佛告訴須深：『現在當說一個譬喻，有智慧的人，藉譬喻而得理解。譬如國王有防邏者，捉捕了盜賊，綁送到國王那裡，稟告說：大王！這個人劫盜，願大王處罪。國王說：把罪人帶走，反綁他的兩手，以惡聲宣令，周遍國中，然後帶出城外刑罪人之處，在他全身四體，用一百支矛刺他。那典刑者接受了國王的教令，押送那罪人，反綁他的兩手，以惡聲宣唱，周遍城邑，帶出城外刑罪人之處，在他全身四體，用一百支矛刺他。到了中午，國王問：罪人還活著嗎？臣子稟告說：還活著。國王又敕令臣子：再刺一百矛。到了傍晚時分，又刺一百矛，那人還是不死。』

佛告訴須深：『那國王治罪，用三百支矛刺他，那罪人身上，還有像手掌那麼大的完好之處嗎？』須深對佛說：『沒有了，世尊！』佛又問須深：『當時那罪人，因為被三百支矛刺的因緣，所受的苦是否極為劇烈？』須深對佛說：『極苦。世尊！如果被一支矛刺，已經苦痛難堪，何況三百支矛，怎麼能堪忍呢？』佛告訴須深：『這還算是可以的；如果在正法、律中盜密出家，盜受持法，為人宣說，當受的苦痛將加倍超過那人。』

佛說這法的時候，外道須深漏盡意解。佛說完這部經，尊者須深聽了佛所說的，歡喜奉行。

〔348·如來成就十種力〕（0098a13）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『如來成就十種力，得四無畏，知先佛住處，能轉梵輪，在大眾之中震師子吼說：此有故彼有，此起故彼起，就是緣無明而有行……』如此廣說，乃至：『純大苦聚集，純大苦聚滅。諸比丘！這是真實教法的顯現，斷生死之流，乃至那人全都善能顯現。像這樣真實教法的顯現，斷生死之流，足以使善男子以正信出家，方便修習，不放逸而住，在正法、律中精勤苦行，皮筋骨立，血肉枯竭；如果還沒有得到所當得的，就不捨棄殷勤精進，方便堅固而堪能。為什麼呢？懈怠而苦住的人，能生種種惡不善法，未來之有的結縛熾然增長，於未來世生、老、病、死，退失他的大義的緣故。精進而樂於獨住的人，不生種種惡不善法，未來之有的結縛、熾然的苦報，不於未來世增長生、老、病、死，大義滿足，得成第一教法之場。這就是在大師面前，親承說法，寂滅涅槃，菩提正向，善逝、正覺。所以，比丘們！應當觀自利、利他、自他俱利，精勤修學：我今出家，不愚不惑，有果有樂；凡是供養衣服、飲食、臥具、湯藥的人，都得大果、大福、大利。應當這樣修學。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔349·善來比丘〕（0098b06）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『善來比丘！善於出家，善得自己的利益，在曠世難逢的時節得以生於聖處，諸根具足，不愚不癡，不須以手代語，對於好說、惡說都堪能理解其義。我今在此世作佛——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，說法寂滅、涅槃、菩提正向、善逝、等正覺。就是此有故彼有，此起故彼起，就是緣無明而有行，緣行而有識，乃至純大苦聚集；無明滅則行滅，乃至純大苦聚滅。

『諸比丘！難得之處已經得到，生於聖處，諸根具足，乃至純大苦聚集，純大苦滅。所以，比丘們！應當這樣修學：自利、利他、自他俱利。這樣出家，不愚不癡，有果有樂，有樂的果報；供養衣服、飲食、臥具、湯藥的人，都得大果、大福、大利。所以，比丘們！應當這樣修學。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔350·多聞聖弟子不作是念〕（0098b22）我是這樣聽說的：有一個時候，佛住在王舍城迦蘭陀竹園。那時，世尊告訴諸比丘：『多聞聖弟子不作這樣的念頭：什麼有，所以此有？什麼起，所以此起？什麼無，所以此無？什麼滅，所以此滅？然而那多聞聖弟子知道，所謂此有故彼有，此起故彼起，就是緣無明而有行，乃至純大苦聚集；無明滅故行滅，乃至純大苦聚滅。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔351·住舍衛國象耳池側〕（0098c01）我是這樣聽說的：有一個時候，尊者那羅、尊者茂師羅、尊者殊勝、尊者阿難住在舍衛國象耳池邊。那時，尊者那羅對尊者茂師羅說：『是否有不同於信、不同於欲、不同於聞、不同於行覺想、不同於見審諦忍，而有這樣正確的自覺知見生起，就是：因為生，所以有老死，不是離開生而有老死呢？』尊者茂師羅說：『有不同於信、不同於欲、不同於聞、不同於行覺想、不同於見審諦忍，而有這樣正確的自覺知見生起，就是：因為有生，所以有老死，不是異於生而有老死。我這樣說：有。』

『尊者茂師羅！是否有不同於信，乃至不同於忍，而得自覺知見生起，就是：有之滅，即寂滅、涅槃呢？』尊者茂師羅回答說：『有不同於信，乃至不同於忍，而得自覺知見生起，就是：有之滅，即寂滅、涅槃。』又問：『尊者茂師羅！說有滅則寂滅、涅槃的人，你如今就是阿羅漢、諸漏已盡了嗎？』尊者茂師羅默然不答；第二次、第三次問，也仍然默然不答。

那時，尊者殊勝對尊者茂師羅說：『你且暫停，我當為你回答尊者那羅。』尊者茂師羅說：『我現在暫停，你為我回答。』那時，尊者殊勝對尊者那羅說：『有不同於信，乃至不同於忍，而得自覺知見生起，就是：有滅則寂滅、涅槃。』當時，尊者那羅問尊者殊勝說：『有不同於信，乃至不同於忍，而得自覺知見生起，就是有滅則寂滅、涅槃的人，你如今就是漏盡阿羅漢嗎？』尊者殊勝說：『我說有滅則寂滅、涅槃，但不是漏盡阿羅漢。』尊者那羅說：『所說的不一致，前後相違；如尊者所說，有滅則寂滅、涅槃，卻又說不是漏盡阿羅漢嗎？』

尊者殊勝對尊者那羅說：『現在當說一個譬喻，有智慧的人藉譬喻而得理解。譬如曠野路邊有一口井，沒有繩、沒有罐可以汲取其中的水。當時，有一位行路人，被熱渴所逼，繞著井尋覓，沒有繩、沒有罐，他仔細觀看井水，如實知見，而身體觸不到它。像這樣，我說有滅則寂滅、涅槃，而自己並未得到漏盡阿羅漢。』

那時，尊者阿難對尊者那羅說：『那尊者殊勝所說的，你又怎麼看呢？』尊者那羅對尊者阿難說：『尊者殊勝善說真實，我還能再說什麼呢？』當時，那幾位正士各自說完之後，從座位起身離去。

〔352·於法不如實知〕（0099a06）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果諸沙門、婆羅門對於法不如實知，對於法集、法滅、法滅道跡不如實知，他們就不是沙門、不在沙門之數，不是婆羅門、不在婆羅門之數；他們也不能以沙門義、婆羅門義，見法自知作證：我生已盡，梵行已立，所作已作，自知不受後有。

『怎樣是對法不如實知？怎樣是對法集不如實知？怎樣是對法滅不如實知？怎樣是對法滅道跡不如實知？就是對老死法不如實知，對老死集、老死滅、老死滅道跡不如實知。像這樣，對生、有、取、愛、受、觸、六入處不如實知，對六入處集、六入處滅、六入處滅道跡不如實知。像這樣，對諸法不如實知，對法集、法滅、法滅道跡不如實知。

『如果諸沙門、婆羅門對於法如實知，對於法集、法滅、法滅道跡如實知，應當知道這是沙門、婆羅門，是沙門之中的沙門之數、婆羅門之中的婆羅門之數。他們以沙門義、婆羅門義，見法自知作證：我生已盡，梵行已立，所作已作，自知不受後有。

『對什麼法如實知？對什麼法集、法滅、法滅道跡如實知？就是對老死法如實知，對老死集、老死滅、老死滅道跡如實知。像這樣，對生、有、取、愛、受、觸、六入處如實知，對六入處集、六入處滅、六入處滅道跡如實知。像這樣，對諸法如實知，對法集、法滅、法滅道跡如實知。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔353·謂六入處法不如實知〕（0099b02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果沙門、婆羅門對於法不如實知，對於法集、法滅、法滅道跡不如實知，應當知道這樣的沙門、婆羅門，不是沙門之中的沙門之數，不是婆羅門之中的婆羅門之數；他們也不能以沙門義、婆羅門義，見法自知作證：我生已盡，梵行已立，所作已作，自知不受後有。

『對什麼法不如實知？對什麼法集、法滅、法滅道跡不如實知？就是對六入處法不如實知，對六入處集、六入處滅、六入處滅道跡不如實知，而對於觸能如實知，這是沒有道理的；對觸集、觸滅、觸滅道跡能如實知，這是沒有道理的。像這樣，對受、愛、取、有、生、老、死能如實知，這是沒有道理的。

『如果沙門、婆羅門對於六入處如實知，對六入處集、六入處滅、六入處滅道跡如實知，那麼對於觸如實知，這是有道理的。像這樣，對受、愛、取、有、生、老、死如實知，這是有道理的。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔354·欲超度觸者〕（0099b19）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘……如上所說。差別在於：『如果諸沙門、婆羅門對於六入處不如實知，而想要超度觸，這是沒有道理的；超度觸集、觸滅、觸滅道跡，這是沒有道理的。像這樣，超度受、愛、取、有、生、老、死，這是沒有道理的；超度老死集、老死滅、老死滅道跡，這是沒有道理的。如果沙門、婆羅門對於六入處如實知，對六入處集、六入處滅、六入處滅道跡如實知，而超度觸，這是有道理的。像這樣，超度受、愛、取、有、生、老、死，這是有道理的；乃至超度老死滅道跡，這是有道理的。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

如同說老死乃至六入處的三經。像這樣，說老死乃至行的三經，也這樣說。

〔355·當覺知老死〕（0099c04）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『應當覺知老死，覺知老死集、老死滅、老死滅道跡。像這樣，乃至應當覺知行、行集、行滅、行滅道跡。

『怎樣應當覺知老死？覺知緣生而有老死，像這樣覺知老死。怎樣是老死集？生集就是老死集，像這樣覺知老死集。怎樣覺知老死滅？就是生滅即是老死滅，像這樣覺知老死滅。怎樣覺知老死滅道跡？就是八聖道即是老死滅道跡，像這樣覺知老死滅道跡。乃至怎樣覺知行？就是三種行——身行、口行、意行，像這樣覺知行。怎樣覺知行集？就是無明集即是行集，像這樣覺知行集。怎樣覺知行滅？無明滅即是行滅，像這樣覺知行滅。怎樣覺知行滅道跡？就是八聖道即是行滅道跡，像這樣覺知行滅道跡。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔356·四十四種智〕（0099c19）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四十四種智。仔細聽，好好思惟，我當為你們解說。什麼是四十四種智？就是：

『知老死之智、知老死集之智、知老死滅之智、知老死滅道跡之智；

『知生之智、知生集之智、知生滅之智、知生滅道跡之智；

『知有之智、知有集之智、知有滅之智、知有滅道跡之智；

『知取之智、知取集之智、知取滅之智、知取滅道跡之智；

『知愛之智、知愛集之智、知愛滅之智、知愛滅道跡之智；

『知受之智、知受集之智、知受滅之智、知受滅道跡之智；

『知觸之智、知觸集之智、知觸滅之智、知觸滅道跡之智；

『知六入處之智、知六入處集之智、知六入處滅之智、知六入處滅道跡之智；

『知名色之智、知名色集之智、知名色滅之智、知名色滅道跡之智；

『知識之智、知識集之智、知識滅之智、知識滅道跡之智；

『知行之智、知行集之智、知行滅之智、知行滅道跡之智。

『這叫做四十四種智。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔357·七十七種智〕（0099c27）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有七十七種智。仔細聽，好好思惟，我當為你們解說。什麼是七十七種智？就是：

『知緣生而有老死之智；知並非緣於其餘、而是緣生而有老死之智；知過去緣生而有老死之智；知過去並非緣於其餘、而是緣生而有老死之智；知未來緣生而有老死之智；知未來並非緣於其餘、而是緣生而有老死之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、離欲法、滅法的斷知之智。

『知緣有而有生之智；知並非緣於其餘、而是緣有而有生之智；知過去緣有而有生之智；知過去並非緣於其餘、而是緣有而有生之智；知未來緣有而有生之智；知未來並非緣於其餘、而是緣有而有生之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、離欲法、滅法的斷知之智。

『知緣取而有有之智；知並非緣於其餘、而是緣取而有有之智；知過去緣取而有有之智；知過去並非緣於其餘、而是緣取而有有之智；知未來緣取而有有之智；知未來並非緣於其餘、而是緣取而有有之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、離欲法、滅法的斷知之智。

『知緣愛而有取之智；知並非緣於其餘、而是緣愛而有取之智；知過去緣愛而有取之智；知過去並非緣於其餘、而是緣愛而有取之智；知未來緣愛而有取之智；知未來並非緣於其餘、而是緣愛而有取之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、離欲法、滅法的斷知之智。

『知緣受而有愛之智；知並非緣於其餘、而是緣受而有愛之智；知過去緣受而有愛之智；知過去並非緣於其餘、而是緣受而有愛之智；知未來緣受而有愛之智；知未來並非緣於其餘、而是緣受而有愛之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、離欲法、滅法的斷知之智。

『知緣觸而有受之智；知並非緣於其餘、而是緣觸而有受之智；知過去緣觸而有受之智；知過去並非緣於其餘、而是緣觸而有受之智；知未來緣觸而有受之智；知未來並非緣於其餘、而是緣觸而有受之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、離欲法、滅法的斷知之智。

『知緣六入處而有觸之智；知並非緣於其餘、而是緣六入處而有觸之智；知過去緣六入處而有觸之智；知過去並非緣於其餘、而是緣六入處而有觸之智；知未來緣六入處而有觸之智；知未來並非緣於其餘、而是緣六入處而有觸之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、離欲法、滅法的斷知之智。

『知緣名色而有六入處之智；知並非緣於其餘、而是緣名色而有六入處之智；知過去緣名色而有六入處之智；知過去並非緣於其餘、而是緣名色而有六入處之智；知未來緣名色而有六入處之智；知未來並非緣於其餘、而是緣名色而有六入處之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、離欲法、滅法的斷知之智。

『知緣識而有名色之智；知並非緣於其餘、而是緣識而有名色之智；知過去緣識而有名色之智；知過去並非緣於其餘、而是緣識而有名色之智；知未來緣識而有名色之智；知未來並非緣於其餘、而是緣識而有名色之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、離欲法、滅法的斷知之智。

『知緣行而有識之智；知並非緣於其餘、而是緣行而有識之智；知過去緣行而有識之智；知過去並非緣於其餘、而是緣行而有識之智；知未來緣行而有識之智；知未來並非緣於其餘、而是緣行而有識之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、離欲法、滅法的斷知之智。

『知緣無明而有行之智；知並非緣於其餘、而是緣無明而有行之智；知過去緣無明而有行之智；知過去並非緣於其餘、而是緣無明而有行之智；知未來緣無明而有行之智；知未來並非緣於其餘、而是緣無明而有行之智；以及法住智——知其無常、有為、心所緣而生，是盡法、變易法、無欲法、滅法的斷智。

『這叫做七十七種智。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔358·增法、減法〕（0100a12）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有增法、減法。仔細聽，好好思惟，我當為你們解說。什麼是增法？就是此有故彼有，此起故彼起，就是緣無明而有行，緣行而有識，乃至純大苦聚集，這叫做增法。什麼是減法？就是此無故彼無，此滅故彼滅，就是無明滅則行滅，乃至純大苦聚滅，這叫做減法。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

如同增法、減法；像這樣，生法、變易法、集法、滅法，也如上所說。如同說當說的三經，又有說應當知的三經，也如上所說。

〔359·使攀緣識住〕（0100a23）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果有思量、有妄想生起，那便有使、攀緣而識住；因為有攀緣而識住，所以有未來世的生、老、病、死、憂、悲、惱、苦，就這樣，純一的大苦聚集起來了。如果不思量、不妄想，就沒有使、沒有攀緣而識住；因為沒有攀緣而識住，所以未來世的生、老、病、死、憂、悲、惱、苦滅了，就這樣，純一的大苦聚滅了。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔360·入於名色〕（0100b02）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果有思量、有妄想，那就有使、攀緣而識住；因為有攀緣而識住，所以進入名色；因為進入名色，所以有未來世的生、老、病、死、憂、悲、惱、苦，就這樣，純一的大苦聚集起來了。如果不思量、沒有妄想，就沒有使、沒有攀緣而識住；因為沒有攀緣而識住，所以不進入名色；因為不進入名色，所以生、老、病、死、憂、悲、惱、苦滅了，就這樣，純一的大苦聚滅了。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔361·則有往來〕（0100b11）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『如果有思量、有妄想，那就有使、攀緣而識住；因為有攀緣而識住，所以進入名色；因為進入名色，所以有往來；因為有往來，所以有生死；因為有生死，所以有未來世的生、老、病、死、憂、悲、惱、苦，就這樣，純一的大苦聚集起來了。如果不思量、沒有妄想，就沒有使、沒有攀緣而識住；因為沒有攀緣而識住，所以不進入名色；因為不進入名色，所以沒有往來；因為沒有往來，所以沒有生死；因為沒有生死，所以未來世的生、老、病、死、憂、悲、惱、苦滅了，就這樣，純一的大苦聚滅了。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔362·多聞比丘〕（0100b22）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有所謂多聞比丘。如來怎樣施設多聞比丘？』諸比丘對佛說：『世尊是法的根本、法的眼目、法的依止。唯願為我們解說多聞比丘，諸比丘聽了之後，當受持奉行。』佛告訴比丘們：『仔細聽，好好思惟，我當為你們解說。諸比丘！如果有比丘聽聞老、病、死，而生厭、離欲、滅盡之法，這叫做多聞比丘。像這樣，對於生、有、取、愛、受、觸、六入處、名色、識、行，生厭、離欲、滅盡之法，這叫做多聞比丘，這叫做如來所施設的多聞比丘。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔363·說法比丘〕（0100c04）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『所謂說法比丘：怎樣是說法比丘？如來怎樣施設說法比丘？』諸比丘對佛說：『世尊是法的根本、法的眼目、法的依止。唯願為我們解說說法比丘，諸比丘聽了之後，當受持奉行。』佛告訴諸比丘：『如果有比丘宣說老、病、死，而生厭、離欲、滅盡之法，這叫做說法比丘。像這樣宣說生、有、取、愛、受、觸、六入處、名色、識、行，是生厭、離欲、滅盡之法，這叫做說法比丘。諸比丘！這叫做如來所施設的說法比丘。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔364·法次法向〕（0100c15）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『所謂法次法向。諸比丘！什麼叫做法次法向？』諸比丘對佛說：『世尊是法的根本、法的眼目、法的依止。善哉！世尊！唯願為我們解說，諸比丘聽了之後，當受持奉行。』佛告訴諸比丘：『如果比丘對於老、病、死，生厭、離欲、趣向滅盡，這叫做法次法向。像這樣，對於生，乃至行，生厭、離欲、趣向滅盡，這叫做法次法向。諸比丘！這叫做如來所施設的法次法向。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

Fascicle 14 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: this fascicle carries on from Fascicle 12 and still belongs to the Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements; from the three hundred and forty-third discourse to the three hundred and sixty-fourth, twenty-two discourses in all. What is taught is all taught with regard to dependent arising: in one, wanderers of another sect ask the venerable Bhūmija whether suffering and happiness are made by oneself, made by another, made by both self and another, or made neither by self nor by another, without cause; Bhūmija answers that the World-Honored One says this is undeclared and that suffering and happiness arise from conditions; the venerable Śāriputra approves what he said and teaches further that they too arise conditioned by contact; the World-Honored One in turn approves Śāriputra, and tells how in former times, at the Sages’ Dwelling, he too answered thus; in one, the venerable Mahākauṣṭhila asks six times and the venerable Śāriputra answers six times, teaching that the learned noble disciple who knows as it really is unwholesome and wholesome things, nutriment, the three illnesses, suffering, and old age and death, and so on up to formations, is called one of perfection of view, accomplished in straight view; in one, the World-Honored One quotes the verse of the Pārāyaṇa, the Questions of Ajita, and asks what training is and what the reckoning of dharmas is; Śāriputra is silent three times and then understands, and the World-Honored One says that he has entered well into the realm of the Dharma; one teaches that old age, sickness, and death are three things the world does not love, and the not abandoning and the abandoning of three things in ten tiers (old age, sickness, and death, and nine tiers of their causes); one tells how Suśīma, at the request of the heterodox, goes forth secretly, asks the bhikṣus about the four dhyānas, and hears of liberation by wisdom; the Buddha teaches first knowing the abiding of the Dharma, then knowing nirvāṇa; Suśīma attains the pure Dharma-eye and confesses his fault, and the Buddha gives as a simile a king who punishes a robber by piercing him with three hundred spears; one teaches that the Tathāgata is accomplished in the ten powers and has gained the four fearlessnesses, and that sons of good family should be diligent; one teaches that the bhikṣus who are welcomed are born in a holy place; one teaches that the learned noble disciple does not think, ‘What being present, is this present?’; in one, the venerable Nārada asks, and the venerable Musīla and the venerable Shusheng answer that with the cessation of existence there is quiescence, nirvāṇa, with the well water in the wilderness as the simile; some teach ascetics and brāhmaṇas who know and who do not know the dharma as it really is, who cross beyond and who do not cross beyond; some teach fully knowing, the forty-four kinds of knowledge, the seventy-seven kinds of knowledge, and the dharma of increase and the dharma of decrease; some teach that if one reflects and falsely imagines, there is the fetter, and consciousness abides grasping at an object, three discourses each adding to the last; some teach the learned bhikṣu, the bhikṣu who teaches the Dharma, and practice in accordance with the Dharma. The speaker is for the most part the World-Honored One addressing the bhikṣus; in the three hundred and forty-third discourse wanderers of another sect ask and the venerable Bhūmija answers, Bhūmija goes to the venerable Śāriputra, Śāriputra approves, the venerable Ānanda hears it and tells the Buddha, the Buddha approves and tells of his own former times, and Ānanda states the conclusion; the whole of the three hundred and forty-fourth discourse is the venerable Mahākauṣṭhila asking and the venerable Śāriputra answering, and the whole of the three hundred and fifty-first is the questions and answers of four venerables, the venerable Nārada, the venerable Musīla, the venerable Shusheng, and the venerable Ānanda; neither of these two discourses comes from the mouth of the World-Honored One; in the three hundred and forty-fifth the World-Honored One asks and the venerable Śāriputra answers, after which Śāriputra speaks to the bhikṣus, a bhikṣu tells the Buddha, and the Buddha answers; the three hundred and forty-seventh is the story of Suśīma, within which there are the words of the heterodox, of Suśīma, of the bhikṣus, of a certain bhikṣu, and of the Buddha, and within the Buddha’s simile there are also the words of the patrol, of the king, and of his minister; in the three hundred and sixty-second to the three hundred and sixty-fourth the World-Honored One first asks, the bhikṣus request the teaching, and the Buddha then teaches it. This fascicle has one verse, in the three hundred and forty-fifth discourse, the verse of the Pārāyaṇa, the Questions of Ajita, quoted by the World-Honored One, in four lines, which the plain rendering renders in verse form; there is no summary verse. Long discourses of questions and answers back and forth are divided into segments within the discourse by the rounds of question and answer; in discourses of similes, the simile and its explanation are divided into segments. Where the base text abbreviates—“as said before,” “as said above,” and “as said in the discourse of analysis before” in the three hundred and forty-fourth discourse, “taught at length, up to” in the three hundred and forty-eighth, “as said above” in the three hundred and fifty-fourth and, at its end, “as with old age and death, up to the six sense bases, three discourses” and “thus old age and death, up to formations, three discourses, are likewise taught,” “thus, up to” in the three hundred and fifty-fifth, and, at the end of the three hundred and fifty-eighth, “as with the dharma of increase and the dharma of decrease” and “as with the three discourses on what is to be taught, there are three discourses on what should be known, as said above”—the plain rendering abbreviates as the base text does and does not supply what is passed over; only the forty-four kinds of knowledge of the three hundred and fifty-sixth discourse and the seventy-seven kinds of knowledge of the three hundred and fifty-seventh, which the base text abbreviates with “thus,” are listed one by one in the plain rendering, so that their number can be counted. The figures (…) at the head of each segment give the Taishō page, register, and line.

〔0 · Title〕（0093b22）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 14.” 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-two discourses, from the three hundred and forty-third to the three hundred and sixty-fourth; it has one verse, in the three hundred and forty-fifth discourse, quoted by the World-Honored One; at the end of the fascicle it closes with “Saṃyukta Āgama, Fascicle 14.”

〔343 · Are Suffering and Happiness Made by Oneself?〕（0093b25）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable bhikṣu Bhūmija was staying on Vulture Peak. Then a great many wanderers of another sect came to where the venerable Bhūmija was, and they greeted one another and exchanged courtesies; having greeted one another and exchanged courtesies, they withdrew and sat to one side, and said to the venerable Bhūmija: “We wish to ask something; would you have the leisure to answer us or not?” The venerable Bhūmija said to the wanderers of another sect: “Ask as you wish, and I shall explain it for you.”

Then the wanderers of another sect asked the venerable Bhūmija: “Are suffering and happiness made by oneself?” The venerable Bhūmija answered: “As to what you wanderers of another sect say, that suffering and happiness are made by oneself, the World-Honored One says: ‘This is undeclared.’” They further asked: “Are suffering and happiness made by another?” He answered: “As to saying that suffering and happiness are made by another, the World-Honored One says: ‘This is undeclared.’” They further asked: “Are suffering and happiness made by both self and another?” He answered: “As to saying that suffering and happiness are made by both self and another, the World-Honored One says: ‘This is undeclared.’” They further asked: “Are suffering and happiness made neither by oneself nor by another, without cause?” He answered: “As to saying that suffering and happiness are made neither by self nor by another, without cause, the World-Honored One says: ‘This is undeclared.’”

The wanderers of another sect further asked: “Venerable Bhūmija! How is this? Asked whether suffering and happiness are made by oneself, you say it is undeclared; asked whether suffering and happiness are made by another, you say it is undeclared; asked whether suffering and happiness are made by both self and another, you say it is undeclared; asked whether suffering and happiness are made neither by self nor by another, without cause, you say it is undeclared. Then how does the ascetic Gautama now say that suffering and happiness arise?” The venerable Bhūmija answered: “Wanderers of another sect! The World-Honored One says that suffering and happiness arise from conditions.” Then the wanderers of another sect, having heard what the venerable Bhūmija said, were not glad at heart, and left with words of rebuke.

At that time the venerable Śāriputra was sitting beneath a tree not far from the venerable Bhūmija. Then the venerable Bhūmija, knowing that the wanderers of another sect had left, went to where the venerable Śāriputra was; having arrived, he and Śāriputra exchanged courtesies face to face. Having exchanged courtesies, he reported in full to the venerable Śāriputra the matter the wanderers of another sect had asked about: “In answering thus, can I be free of slandering the World-Honored One? Was it speaking as it was spoken, or speaking not in accordance with the Dharma? Was it not in accord with the Dharma and the practice of the Dharma? Will others who hold a doctrine of causes come to challenge and rebuke me?”

The venerable Śāriputra said: “Venerable Bhūmija! What you said is truly as the Buddha said, and does not slander the Tathāgata; it is speaking as it was spoken, speaking in accordance with the Dharma, speaking in accordance with the Dharma and its practice, and no others who hold the meaning of a doctrine of causes will come to challenge and rebuke you. Why is that? Because the World-Honored One says that suffering and happiness arise from conditions. Venerable Bhūmija! The suffering and happiness made by oneself that those ascetics and brāhmaṇas ask about—that too arises and is born from a cause; to say that it does not arise from conditions—there is no such possibility. To say that suffering and happiness are made by another, made by both self and another, or made neither by self nor by another, without cause—that too arises from conditions; to say that it does not arise from conditions—there is no such possibility. Venerable Bhūmija! The suffering and happiness made by oneself of which those ascetics and brāhmaṇas speak also arise conditioned by contact; to say that they do not arise from contact—there is no such possibility. Suffering and happiness made by another, made by both self and another, or made neither by self nor by another, without cause—these too arise conditioned by contact; to say that they do not arise conditioned by contact—there is no such possibility.”

At that time the venerable Ānanda was sitting beneath a tree not far from Śāriputra, and heard the matter the venerable Śāriputra and the venerable Bhūmija discussed. Having heard it, he rose from his seat, went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and stood to one side, and reported to the World-Honored One one by one the matter the venerable Bhūmija and the venerable Śāriputra had discussed together.

The Buddha said to Ānanda: “Good! Good! Ānanda! The venerable Śāriputra, to those who come and ask, can answer as the occasion requires. Good, Śāriputra! Because he has timely wisdom, to those who come and ask, he can answer as the occasion requires. If my śrāvaka disciples meet those who come and ask as the occasion arises, they should answer as the occasion requires, just as Śāriputra has said.

“Ānanda! In former times I was staying at the Sages’ Dwelling in the mountains of Rājagṛha, and wanderers of another sect came and asked me with such meaning, such phrasing, such flavor; and for them I too answered with such meaning, such phrasing, such flavor, just as the venerable Śāriputra has said.

“Ānanda! If there are ascetics or brāhmaṇas who hold that suffering and happiness are made by oneself, I go to where they are and ask: ‘Do you truly speak thus, that suffering and happiness are made by oneself?’ They answer me: ‘It is so.’ I then say to them: ‘You can hold firmly to this view, saying that it alone is true and the rest is foolish and false; this I do not allow. Why is that? I say that the arising of suffering and happiness is different from this.’ If they ask me: ‘How is it, then, that the arising of suffering and happiness of which Gautama speaks is different from this?’ I then answer: ‘Suffering and happiness arise from their conditions.’ In the same way, to those who say that suffering and happiness are made by another, made by both self and another, or made neither by self nor by another, without cause, I also go to where they are and speak as above.”

Ānanda said to the Buddha: “The meaning of what the World-Honored One has said I have already understood: because there is birth, there are old age and death, not by any other condition; because there is birth, there are old age and death, and so on up to: because there is ignorance, there are formations, not by any other condition; there being ignorance, there are formations; when ignorance ceases, formations cease, and so on up to: when birth ceases, old age, sickness, death, sorrow, lamentation, distress, and suffering cease; just so, the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and rejoiced in accord, paid homage, and left.

〔344 · Called Perfection of View〕（0094b02）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra and the venerable Mahākauṣṭhila were staying on Vulture Peak. Then the venerable Mahākauṣṭhila, in the late afternoon, rose from meditation and went to where Śāriputra was, and they exchanged courtesies; having exchanged courtesies, he withdrew and sat to one side, and said to the venerable Śāriputra: “I wish to ask something; would you have the leisure to answer me or not?” The venerable Śāriputra said to the venerable Mahākauṣṭhila: “Kind sir, just ask; what I know I shall answer.”

The venerable Mahākauṣṭhila said to the venerable Śāriputra: “In this Dharma and Discipline, accomplished in what dharma is a learned noble disciple called one of perfection of view, accomplished in straight view, accomplished in unbreakable purity in the Buddha, one who has come into the right Dharma, attained this right Dharma, awakened to this right Dharma?”

The venerable Śāriputra said to the venerable Mahākauṣṭhila: “The learned noble disciple knows unwholesome things as they really are, knows the unwholesome roots as they really are, knows wholesome things as they really are, and knows the wholesome roots as they really are.

“What is knowing unwholesome things as they really are? Unwholesome bodily action, verbal action, and mental action—these are called unwholesome things; thus one knows unwholesome things as they really are. What is knowing the unwholesome roots as they really are? The three unwholesome roots—the unwholesome root of greed, the unwholesome root of hatred, the unwholesome root of delusion—these are called the unwholesome roots; thus one knows the unwholesome roots as they really are.

“What is knowing wholesome things as they really are? Wholesome bodily action, verbal action, and mental action—these are called wholesome things; thus one knows wholesome things as they really are. What is knowing the wholesome roots as they really are? Namely the three wholesome roots—non-greed, non-hatred, non-delusion—these are called the three wholesome roots; thus one knows the wholesome roots as they really are.

“Venerable Mahākauṣṭhila! Thus the learned noble disciple knows unwholesome things as they really are, knows the unwholesome roots as they really are, knows wholesome things as they really are, and knows the wholesome roots as they really are, and so in this Dharma and Discipline he is perfect in right view, accomplished in straight view, accomplished in unbreakable purity in the Buddha, has come into the right Dharma, attained this right Dharma, awakened to this right Dharma.”

The venerable Mahākauṣṭhila said to the venerable Śāriputra: “Is there just this, or is there more?” The venerable Śāriputra said: “There is. If the learned noble disciple knows nutriment as it really is, and knows the arising of nutriment, the cessation of nutriment, and the path leading to the cessation of nutriment as they really are.

“What is knowing nutriment as it really is? Namely the four nutriments. What are the four? First, coarse morsel food; second, subtle contact; third, mental intention; fourth, consciousness—these are called nutriment; thus one knows nutriment as it really is. What is knowing the arising of nutriment as it really is? Namely craving for future existence, arising together with delight and craving, delighting in and attached to this place and that—this is called the arising of nutriment; thus one knows the arising of nutriment as it really is. What is knowing the cessation of nutriment as it really is? If craving for future existence, arising together with delight and craving, delighting in and attached to this place and that, is without remainder cut off, relinquished, spat out, exhausted, let go of in dispassion, ceased, stilled, and vanished—this is called the cessation of nutriment; thus one knows the cessation of nutriment as it really is. What is knowing the path leading to the cessation of nutriment 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 nutriment; thus one knows the path leading to the cessation of nutriment as it really is.

“If the learned noble disciple knows this nutriment as it really is, knows the arising of nutriment as it really is, knows the cessation of nutriment as it really is, and knows the path leading to the cessation of nutriment as it really is, then the learned noble disciple in the right Dharma and Discipline is perfect in right view, accomplished in straight view, accomplished in unbreakable purity in the Buddha, has come into the right Dharma, attained this right Dharma, awakened to this right Dharma.”

The venerable Mahākauṣṭhila further asked the venerable Śāriputra: “Is there just this, or is there more?” The venerable Śāriputra said: “Venerable Mahākauṣṭhila! There is more: the learned noble disciple knows illness as it really is, knows the arising of illness as it really is, knows the cessation of illness as it really is, and knows the path leading to the cessation of illness as it really is.

“What is knowing illness as it really is? Namely the three illnesses—the illness of desire, the illness of existence, and the illness of ignorance—these are called illness; thus one knows illness as it really is. What is knowing the arising of illness as it really is? The arising of ignorance is the arising of illness; this is called knowing the arising of illness as it really is. What is knowing the cessation of illness as it really is? The cessation of ignorance is the cessation of illness; thus one knows the cessation of illness as it really is. What is knowing the path leading to the cessation of illness as it really is? Namely the eightfold right path, as said before; thus one knows the path leading to the cessation of illness as it really is.

“If the learned noble disciple knows illness as it really is, knows the arising of illness as it really is, knows the cessation of illness as it really is, and knows the path leading to the cessation of illness as it really is, then the learned noble disciple in this Dharma and Discipline is perfect in right view, and so on up to: awakened to this right Dharma.”

The venerable Mahākauṣṭhila asked the venerable Śāriputra: “Is there just this, or is there more?” The venerable Śāriputra said to the venerable Mahākauṣṭhila: “There is more: the learned noble disciple knows suffering as it really is, knows the arising of suffering as it really is, knows the cessation of suffering as it really is, and knows the path leading to the cessation of suffering as it really is.

“What is knowing suffering as it really is? Namely the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from those one loves, the suffering of meeting those one hates, the suffering of not getting what one wants; in brief, thus, it is the suffering of the five aggregates of clinging—this is called suffering; thus one knows suffering as it really is. What is knowing the arising of suffering as it really is? Craving for future existence, arising together with delight and craving, gathering attachment to this place and that—this is called the arising of suffering; thus one knows the arising of suffering as it really is. What is knowing the cessation of suffering as it really is? If craving for future existence, arising together with delight and craving, the defiled attachment to this place and that, is without remainder cut off, and so on up to: stilled and vanished—this is called the cessation of suffering; thus one knows the cessation of suffering as it really is. What is knowing the path leading to the cessation of suffering as it really is? Namely the eightfold noble path, as said above—this is called the path leading to the cessation of suffering; thus one knows the path leading to the cessation of suffering as it really is.

“Thus the learned noble disciple knows suffering as it really is, and knows the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering as they really are. Thus the noble disciple in our Dharma and Discipline is perfect in right view, accomplished in straight view, accomplished in unbreakable purity in the Buddha, has come into the right path, attained this right Dharma, awakened to this right Dharma.”

Mahākauṣṭhila further asked the venerable Śāriputra: “Are there just these dharmas, or is there more?” The venerable Śāriputra answered: “There is more: namely, the learned noble disciple knows old age and death as they really are, knows the arising of old age and death as it really is, knows the cessation of old age and death as it really is, and knows the path leading to the cessation of old age and death as it really is, as said in the discourse of analysis before. What is knowing the arising of old age and death as it really is? The arising of birth is the arising of old age and death; the cessation of birth is the cessation of old age and death; the path leading to the cessation of old age and death is the eightfold right path, as said before. The learned noble disciple knows these old age and death as they really are, and so on up to: knows the path leading to the cessation of old age and death as it really is. Thus the noble disciple in our Dharma and Discipline is perfect in right view, accomplished in straight view, accomplished in unbreakable purity in the Buddha, has come into the right Dharma, attained this right Dharma, awakened to this right Dharma. Thus with birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, and formations—the noble disciple knows formations as they really are, and knows the arising of formations, the cessation of formations, and the path leading to the cessation of formations as they really are.

“What is knowing formations as they really are? There are three formations—bodily formations, verbal formations, and mental formations; thus one knows formations as they really are. What is knowing the arising of formations as it really is? The arising of ignorance is the arising of formations; thus one knows the arising of formations as it really is. What is knowing the cessation of formations as it really is? The cessation of ignorance is the cessation of formations; thus one knows the cessation of formations as it really is. What is knowing the path leading to the cessation of formations as it really is? Namely the eightfold noble path, as said before. Mahākauṣṭhila! This is called the noble disciple’s knowing formations as they really are, and knowing the arising of formations, the cessation of formations, and the path leading to the cessation of formations as they really are; in our Dharma and Discipline he is perfect in right view, accomplished in straight view, accomplished in unbreakable purity in the Buddha, has come into the right Dharma, attained this right Dharma, awakened to this right Dharma.”

Mahākauṣṭhila further asked the venerable Śāriputra: “Are there just these dharmas, or is there more?” Śāriputra answered: “Mahākauṣṭhila! Why do you keep chasing? You will never exhaust these discussions and reach their limit. If the noble disciple has cut off ignorance and knowledge has arisen, what need is there to seek further?” Then the two venerables, having discussed the meaning together, each returned to his own place.

〔345 · The Questions of Ajita in the Pārāyaṇa〕（0095b10）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 the venerable Śāriputra: “As I have said, what Ajita asked in the Pārāyaṇa:

　　‘Those who have attained the reckoning of dharmas, and those who train in the various trainings,

　　their deportment and conduct complete—explain them for me, one by one.’

“Śāriputra! What is training? What is the reckoning of dharmas?” Then the venerable Śāriputra was silent and did not answer; the second time and the third time he was likewise silent. The Buddha said: “The real, Śāriputra!”

Śāriputra said to the Buddha: “The real, World-Honored One! World-Honored One! A bhikṣu, toward what is real, gives rise to weariness and dispassion, and heads toward complete cessation. It is born of the arising of nutriment; that bhikṣu, because of nutriment, gives rise to weariness and dispassion and heads toward complete cessation. If that nutriment ceases, this real thing is a thing that ceases; having fully known this, that bhikṣu gives rise to weariness and dispassion and heads toward complete cessation. This is called training.”

The Buddha further said: “Again, the real, Śāriputra!” Śāriputra said to the Buddha: “The real, World-Honored One! World-Honored One! If a bhikṣu, toward what is real, is weary, dispassionate, and completely ceased, without arousing the outflows, the mind well liberated. It is born of the arising of nutriment; if that real thing is itself a thing of complete cessation, then, having fully known this, the bhikṣu, toward cessation, gives rise to weariness, dispassion, and complete cessation, without arousing the outflows, the mind well liberated—this is the dharma of reckoning.”

The Buddha said to Śāriputra: “So it is, so it is, just as you say. A bhikṣu who, toward what is real, gives rise to weariness, dispassion, and complete cessation—this is called the reckoning of dharmas.” Having said this, the World-Honored One rose and entered his room to sit in meditation.

At that time the venerable Śāriputra, knowing that the World-Honored One had left not long before, said to the bhikṣus: “Venerable ones! At first I could not discern an answer to the World-Honored One’s first question, and so I remained silent. The World-Honored One then at once put to me a question that gladdens, and on the spot I understood the meaning. Even if the World-Honored One were to ask about this meaning for a day and a night, and so on up to seven nights, with different phrasing and different flavor, I could still, for as long as seven nights, explain it with different phrasing and different flavor.”

Then a certain bhikṣu went to where the Buddha was, bowed his head at his feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! The venerable Śāriputra has spoken wondrous, unprecedented words; in the midst of the great assembly he roared the lion’s roar outright, saying: ‘To the World-Honored One’s first question I could not discern any answer, and so on up to: asked three times, I was silent and did not answer. The World-Honored One then at once put a question that gladdens, and on the spot I understood. Even if the World-Honored One were to ask about this meaning for a day and a night, and so on up to seven nights, with different phrasing and different flavor, I could still, for as long as seven nights, explain it with different phrasing and different flavor.’”

The Buddha said to that bhikṣu: “That bhikṣu Śāriputra can truly, for whatever meaning I ask about for a day and a night, and so on up to seven nights, with different phrasing and different flavor, explain it, for as long as seven nights, with different phrasing and different flavor. Why is that? Because the bhikṣu Śāriputra has entered well into the realm of the Dharma.” When the Buddha had spoken this discourse, that bhikṣu, having heard what the Buddha said, rejoiced and practiced accordingly.

〔346 · Three Things the World Does Not Love〕（0095c17）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 the bhikṣus: “There are three things that are unloved, unwished for, and disagreeable to the world. What are the three? Namely old age, sickness, and death. If the world did not have these three things that are unloved, unwished for, and disagreeable, the Tathāgata, the Worthy One, the Perfectly Awakened One would not appear in the world, and the world would not know that there is the knowledge and vision of the Tathāgata, the Worthy One, the Perfectly Awakened One, proclaiming the right Dharma and Discipline. Because the world has these three things that are unloved, unwished for, and disagreeable—old age, sickness, and death—the Tathāgata, the Worthy One, the Perfectly Awakened One appears in the world, and the world knows that there is what the Tathāgata, the Worthy One, the Perfectly Awakened One knows and sees, proclaiming the right Dharma and Discipline.

“Because three things are not abandoned, one is unable to be free of old age, sickness, and death. What are the three? Namely greed, hatred, and delusion. Again, because three things are not abandoned, one is unable to be free of greed, hatred, and delusion. What are the three? Namely the view of the body, clinging to precepts, and doubt. Again, because three things are not abandoned, one is unable to be free of the view of the body, clinging to precepts, and doubt. What are the three? Namely wrong reflection, frequenting the wrong path, and a slack mind. Again, because three things are not abandoned, one is unable to be free of wrong reflection, frequenting the wrong path, and a slack mind. What are the three? Namely loss of mindfulness, lack of clear knowing, and a scattered mind. Again, because three things are not abandoned, one is unable to be free of loss of mindfulness, lack of clear knowing, and a scattered mind. What are the three? Namely restlessness, unrestraint, and not training in the precepts. Again, because three things are not abandoned, one is unable to be free of restlessness, unrestraint, and not training in the precepts. What are the three? Namely lack of faith, being hard to instruct, and slackness. Again, because three things are not abandoned, one is unable to be free of lack of faith, being hard to instruct, and laziness. What are the three? Namely no wish to see the noble ones, no wish to hear the Dharma, and always seeking others’ faults. Again, because three things are not abandoned, one is unable to be free of no wish to see the noble ones, no wish to hear the Dharma, and always seeking others’ faults. What are the three? Namely disrespect, harsh speech, and keeping bad friends. Again, because three things are not abandoned, one is unable to be free of disrespect, harsh speech, and keeping bad friends. What are the three? Namely shamelessness, lack of scruple, and heedlessness; because these three things are not abandoned, one is unable to be free of disrespect, harsh speech, and keeping bad friends.

“Why is that? Because of shamelessness and lack of scruple, one is heedless; because heedless, one is disrespectful; because disrespectful, one frequents bad friends; because one frequents bad friends, one has no wish to see the noble ones, no wish to hear the Dharma, and always seeks others’ faults; because one seeks others’ faults, one is without faith, hard to instruct, harsh of speech, and lazy; because lazy, one is restless, unrestrained, and does not train in the precepts; because one does not train in the precepts, one has lost mindfulness, lacks clear knowing, and has a scattered mind; because the mind is scattered, there are wrong reflection, frequenting the wrong path, and a slack mind; because the mind is slack, there are the view of the body, clinging to precepts, and doubt; because of doubt, one is not free of greed, hatred, and delusion; because one is not free of greed, hatred, and delusion, one is unable to be free of old age, sickness, and death.

“Because three things are abandoned, one is able to be free of old age, sickness, and death. What are the three? Namely greed, hatred, and delusion; once these three things are abandoned, one is able to be free of old age, sickness, and death. Again, because three things are abandoned, one is able to be free of greed, hatred, and delusion. What are the three? Namely the view of the body, clinging to precepts, and doubt; because these three things are abandoned, one is able to be free of greed, hatred, and delusion. Again, because three things are abandoned, one is able to be free of the view of the body, clinging to precepts, and doubt. What are the three? Namely wrong reflection, frequenting the wrong path, and arousing a slack mind; because these three things are abandoned, one is able to be free of the view of the body, clinging to precepts, and doubt. Again, because three things are abandoned, one is able to be free of wrong reflection, frequenting the wrong path, and a slack mind. What are the three? Namely a mind that has lost mindfulness, lack of clear knowing, and a scattered mind; because these three things are abandoned, one is able to be free of wrong reflection, frequenting the wrong path, and slackness of mind. Again, because three things are abandoned, one is able to be free of a mind that has lost mindfulness, lack of clear knowing, and a scattered mind. What are the three? Namely restlessness, unrestraint, and breaking the precepts; because these three things are abandoned, one is able to be free of a mind that has lost mindfulness, lack of clear knowing, and a scattered mind. Again, because three things are abandoned, one is able to be free of restlessness, unrestraint, and breaking the precepts. What are the three? Namely lack of faith, being hard to instruct, and laziness; because these three things are abandoned, one is able to be free of restlessness, unrestraint, and breaking the precepts. Again, because three things are abandoned, one is able to be free of lack of faith, being hard to instruct, and laziness. What are the three? Namely no wish to see the noble ones, no delight in hearing the Dharma, and being fond of seeking others’ faults; because these three things are abandoned, one is able to be free of lack of faith, being hard to instruct, and laziness. Again, because three things are abandoned, one is able to be free of no wish to see the noble ones, no wish to hear the Dharma, and being fond of seeking others’ faults. What are the three? Namely disrespect, harsh speech, and keeping bad friends; because these three things are abandoned, one is free of no wish to see the noble ones, no wish to hear the Dharma, and being fond of seeking others’ faults. Again, because three things are abandoned, one is able to be free of disrespect, harsh speech, and keeping bad friends. What are the three? Namely shamelessness, lack of scruple, and heedlessness.

“Why is that? Because one has shame and scruple, one is not heedless; because one is not heedless, there are respect, gentle speech, and keeping good friends; because one keeps good friends, one delights in seeing the worthy and noble ones, delights in hearing the right Dharma, and does not seek others’ faults; because one does not seek others’ faults, faith arises, and there are gentle speech and diligence; because diligent, one is not restless, dwells established in restraint, and trains in the precepts; because one trains in the precepts, one does not lose mindfulness, has clear knowing, and dwells with an unscattered mind; because the mind is not scattered, there are right reflection, frequenting the right path, and a mind that is not slack; because the mind is not slack, one does not cling to the view of the body, does not cling to precepts, and crosses beyond doubt; because one does not doubt, one does not arouse greed, hatred, and delusion; because one is free of greed, hatred, and delusion, one is able to abandon old age, sickness, and death.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔347 · Going Forth Secretly as a Thief〕（0096b25）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time kings, ministers, brāhmaṇas, elders, householders, and other people of the world together paid respect, honor, and offerings, and the Buddha and the assembly of śrāvakas greatly gained offerings—robes, food and drink, bedding, and medicine; while to the various heterodox sects none paid respect, honor, or offerings of robes, food and drink, bedding, and medicine.

At that time a great many of the heterodox gathered in the Hall of the Unprecedented and held this discussion: “We formerly were always served by kings, ministers, elders, householders, and all other people, who respected us and made offerings of robes, food and drink, bedding, and medicine; now all of it has been cut off, and people only respect and make offerings of robes, food and drink, bedding, and medicine to the ascetic Gautama and his great assembly of śrāvakas. Now, in this assembly of ours, who has wisdom and great strength, and is able to go secretly into the assembly of that ascetic Gautama and go forth there, and having heard his Dharma, come back and proclaim it widely, so that we may then, with that Dharma we have heard, instruct the kings, ministers, elders, and householders and make them have faith and delight, and so be able to restore the offerings as before?” At that time someone said: “There is a young man named Suśīma, intelligent and shrewd, who is able to go secretly into the assembly of the ascetic Gautama and go forth there, and having heard his Dharma, come back and proclaim it.”

At that time the wanderers of another sect came to where Suśīma was and spoke thus: “Today our great assembly gathered in the Hall of the Unprecedented and held this discussion: ‘We formerly were respected and served by the kings, ministers, elders, householders, and the people of the world, who made offerings of robes, food and drink, bedding, and medicine; now all of it has been cut off; the kings, ministers, elders, householders, and the people of the world all together serve the ascetic Gautama and his great assembly of śrāvakas. In this assembly of ours, who is intelligent and shrewd, able to go secretly into the assembly of the ascetic Gautama, go forth and train in the path, and having heard his Dharma, come back and proclaim it, instructing the kings, ministers, elders, and householders, so that our assembly may again receive respect, honor, and offerings?’ Among us someone said: ‘Only Suśīma is intelligent and shrewd, able to go secretly into the Dharma of Gautama, go forth and train in the path, hear him teach the Dharma, receive and hold all of it, and come back and proclaim it.’ So we have come especially to request you; kind sir, you should go.”

At that time Suśīma silently accepted the request and went to Rājagṛha, to the Kalandaka Bamboo Grove. At that time a great many bhikṣus had come out of their dwellings and were walking up and down in the open. Then Suśīma came to where the great many bhikṣus were and spoke thus: “Venerable ones! May I now go forth in the right Dharma, receive full ordination, and practice pure conduct?” Then the great many bhikṣus took Suśīma to where the World-Honored One was, bowed their heads at his feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! Now this wanderer of another sect Suśīma wishes to request going forth in the right Dharma, receiving full ordination, and practicing pure conduct.” Then the World-Honored One, knowing what was in the mind of Suśīma the wanderer of another sect, said to the bhikṣus: “You should ordain that wanderer of another sect Suśīma and let him go forth.” Then the bhikṣus ordained Suśīma and he went forth.

When he had been gone forth for half a month, a certain bhikṣu said to Suśīma: “Suśīma! You should know: our birth and death are ended, pure conduct has been established, what was to be done has been done; we know for ourselves that we shall not receive a later existence.” Then Suśīma said to the bhikṣu: “Venerable one! How is it? Have you trained in being apart from desire and from evil, unwholesome things, with initial and sustained thought, with joy and happiness born of separation, perfecting the first dhyāna, without arousing the outflows, the mind well liberated?” The bhikṣu answered: “No, Suśīma!”

He further asked: “How is it? Apart from initial and sustained thought, inwardly purified, with the mind one-pointed, without initial and sustained thought, with joy and happiness born of concentration, perfecting the second dhyāna, without arousing the outflows, the mind well liberated?” The bhikṣu answered: “No, Suśīma!” He further asked: “How is it? Has the venerable one, apart from joy, dwelt with a mind of equanimity, with right mindfulness and right knowledge, feeling happiness in body and mind—what the noble ones call equanimity—perfecting the third dhyāna, without arousing the outflows, the mind well liberated?” He answered: “No, Suśīma!” He further asked: “How is it? Has the venerable one, apart from suffering and with happiness stilled, sorrow and joy having already been abandoned, with the equanimity that is neither suffering nor happiness, with pure mindfulness and the mind one-pointed, perfected the fourth dhyāna, without arousing the outflows, the mind well liberated?” He answered: “No, Suśīma!” He further asked: “Again, in the peaceful liberations, the form and the formless, have you dwelt having realized them with the body and perfected them, without arousing the outflows, the mind well liberated?” He answered: “No, Suśīma!”

Suśīma further asked: “How is it? What the venerable one says is not consistent; the earlier and the later contradict each other. Why, not having attained dhyāna, do you yet make a declaration?” The bhikṣu answered: “I am one liberated by wisdom.” Having said this, the great many bhikṣus each rose from their seats and left.

Then Suśīma, knowing that the great many bhikṣus had left, reflected thus: “What these venerable ones say is not consistent; the earlier and the later contradict each other. They say they have not attained an attainment, and yet they declare that they know for themselves and have realized it.” Having reflected thus, he went to where the Buddha was, bowed his head at his feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! Those great many bhikṣus declared before me: ‘My birth is ended, pure conduct has been established, what was to be done has been done; I know for myself that I shall not receive a later existence.’ I then asked those venerable ones: ‘Have you attained being apart from desire and from evil, unwholesome things, and so on up to dwelling having realized it with the body, without arousing the outflows, the mind well liberated?’ They answered me: ‘No, Suśīma!’ I then said: ‘What you say is not consistent; the earlier and the later contradict each other. You say you have not entered an attainment, and yet you declare that you know for yourselves and have realized it.’ They answered me: ‘What we have attained is liberation by wisdom.’ Having said this, they each rose from their seats and left. I now ask the World-Honored One: why is what they say not consistent, the earlier and the later contradicting each other—not having attained an attainment, and yet saying that they know for themselves and have realized it?”

The Buddha said to Suśīma: “They first know the abiding of the Dharma, then know nirvāṇa. Those sons of good family, alone in a quiet place, intent in reflection, dwelling heedfully, apart from the view of self, without arousing the outflows, the mind well liberated.” Suśīma said to the Buddha: “I do not now know what first knowing the abiding of the Dharma, then knowing nirvāṇa is—those sons of good family, alone in a quiet place, intent in reflection, dwelling heedfully, apart from the view of self, without arousing the outflows, the mind well liberated.” The Buddha said to Suśīma: “Whether you know or do not know, it is just that one first knows the abiding of the Dharma, then knows nirvāṇa. Those sons of good family, alone in a quiet place, intent in reflection, dwelling heedfully, apart from the view of self, the mind well liberated.” Suśīma said to the Buddha: “I only wish that the World-Honored One would teach me the Dharma, so that I may come to know the knowledge of the abiding of the Dharma, and come to see the knowledge of the abiding of the Dharma.”

The Buddha said to Suśīma: “I shall now ask you; answer me as you see fit. Suśīma! What do you think? Because there is birth, there are old age and death; it is not that apart from birth there are old age and death—is it not so?” Suśīma answered: “It is so, World-Honored One!” “Because there is birth, there are old age and death; it is not that apart from birth there are old age and death. Thus with birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, formations, and ignorance—because there is ignorance, there are formations; it is not that apart from ignorance there are formations—is it not so?” Suśīma said to the Buddha: “It is so, World-Honored One! Because there is ignorance, there are formations; it is not that apart from ignorance there are formations.”

The Buddha said to Suśīma: “Because there is no birth, there are no old age and death; it is not that apart from the cessation of birth old age and death cease—is it not so?” Suśīma said to the Buddha: “It is so, World-Honored One! Because there is no birth, there are no old age and death; it is not that apart from the cessation of birth old age and death cease.” “Thus, and so on up to: because there is no ignorance, there are no formations; it is not that apart from the cessation of ignorance formations cease—is it not so?” Suśīma said to the Buddha: “It is so, World-Honored One! Because there is no ignorance, there are no formations; it is not that apart from the cessation of ignorance formations cease.”

The Buddha said to Suśīma: “One who knows thus and sees thus—is he one who has been apart from desire and from evil, unwholesome things, and so on up to dwelling having realized it with the body and perfected it?” Suśīma said to the Buddha: “No, World-Honored One!” The Buddha said to Suśīma: “This is called first knowing the abiding of the Dharma, then knowing nirvāṇa. Those sons of good family, alone in a quiet place, intent in reflection, dwelling heedfully, apart from the view of self, without arousing the outflows, the mind well liberated.”

When the Buddha had spoken this discourse, the venerable Suśīma, far from dust and free of stain, attained the pure Dharma-eye. Then Suśīma saw the Dharma and attained the Dharma, understood the Dharma and crossed beyond doubt, not through faith in another, not through another’s guidance; in the right Dharma his mind attained fearlessness. He bowed his head at the Buddha’s feet and said to the Buddha: “World-Honored One! I now confess my fault: I went forth secretly as a thief in the right Dharma, and so I confess my fault.” The Buddha said to Suśīma: “How did you go forth secretly as a thief in the right Dharma?” Suśīma said to the Buddha: “World-Honored One! A great many wanderers of another sect came to where I was and said to me: ‘Suśīma! You should know: we were formerly respected and given offerings by kings, ministers, elders, householders, and other people of the world, and now that has been cut off; people all together make offerings to the ascetic Gautama and his great assembly of śrāvakas. Go now secretly into the assembly of śrāvakas of the ascetic Gautama, go forth and receive the Dharma, and having obtained his Dharma, come back and proclaim it to us; we shall, with that Dharma we have heard, instruct the world and make them respect and make offerings as at first.’ Therefore, World-Honored One, I went forth secretly as a thief in the right Dharma and Discipline; today I confess my fault, and I only wish that the World-Honored One would allow me to confess my fault, out of compassion.”

The Buddha said to Suśīma: “I accept your confession. You should say it in full: ‘In former times I was foolish, unwholesome, and without wisdom, and went forth secretly as a thief in the right Dharma and Discipline; today I confess my fault; I see my offense myself and know my offense myself, and in the future I shall be accomplished in restraint, my merit will increase, and I shall never fall back or decline.’ Why is that? Whoever, having an offense, sees it himself, knows it himself, and confesses the fault will in the future be accomplished in restraint, his merit will increase, and he will never fall back or decline.”

The Buddha said to Suśīma: “Now I shall give a simile; the wise understand by means of a simile. It is like a king whose patrol has seized a robber, bound him, and sent him to the king, reporting: ‘Great King! This man has robbed; may the Great King punish him.’ The king says: ‘Take the offender away, bind his two hands behind his back, proclaim it with harsh cries throughout the whole country, then take him out of the city to the place where offenders are punished, and pierce him all over his body and four limbs with a hundred spears.’ The executioner, having received the king’s command, takes the offender, binds his two hands behind his back, cries it aloud with harsh cries throughout the city, takes him out of the city to the place where offenders are punished, and pierces him all over his body and four limbs with a hundred spears. At midday the king asks: ‘Is the offender still alive?’ The minister reports: ‘He is still alive.’ The king again commands the minister: ‘Pierce him again with a hundred spears.’ In the late afternoon he is again pierced with a hundred spears, and still the man does not die.”

The Buddha said to Suśīma: “That king, in punishing him, pierced him with three hundred spears; is there on that offender’s body still an unbroken place as big as the palm of a hand?” Suśīma said to the Buddha: “There is not, World-Honored One!” The Buddha further asked Suśīma: “At that time, that offender, because of being pierced with three hundred spears, was the suffering he felt extremely severe?” Suśīma said to the Buddha: “Extreme suffering, World-Honored One! If pierced with one spear, the pain is already hard to bear; how much more three hundred spears—how could it be endured?” The Buddha said to Suśīma: “That can still be borne; if one goes forth secretly as a thief in the right Dharma and Discipline, receives and holds the Dharma as a thief, and proclaims it to others, the pain one must undergo will be many times greater than that man’s.”

When the Buddha taught this Dharma, Suśīma the wanderer of another sect had his outflows ended and his mind liberated. When the Buddha had spoken this discourse, the venerable Suśīma, having heard what the Buddha said, rejoiced and practiced accordingly.

〔348 · The Tathāgata Has Accomplished the Ten Powers〕（0098a13）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 the bhikṣus: “The Tathāgata has accomplished the ten powers, gained the four fearlessnesses, knows the abode of former Buddhas, can turn the Brahmā wheel, and in the midst of the great assembly roars the lion’s roar, saying: ‘When this exists, that exists; when this arises, that arises; namely, conditioned by ignorance there are formations…’” Thus taught at length, up to: “The whole great mass of suffering comes together, the whole great mass of suffering ceases. Bhikṣus! This is the true teaching made manifest, cutting the stream of birth and death, up to: that person makes all of it well manifest. Such a true teaching made manifest, cutting the stream of birth and death, suffices to make a son of good family go forth with right faith, practice with skillful means, dwell heedfully, and in the right Dharma and Discipline strive in ascetic practice, until skin, sinew, and bone remain while flesh and blood dry up; if he has not yet attained what is to be attained, he does not give up earnest diligence, with skillful means firm and capable. Why is that? One who is lazy and dwells in suffering can give rise to all kinds of evil, unwholesome things, and the bonds of future existence blaze and grow, and in the future there are birth, old age, sickness, and death, because he falls away from his great purpose. One who is diligent and delights in dwelling alone does not give rise to all kinds of evil, unwholesome things; the bonds of future existence and the blazing fruit of suffering do not increase birth, old age, sickness, and death in the future; his great purpose is fulfilled, and he attains the foremost field of the teaching. This is, before the great teacher, receiving the teaching of the Dharma in person: quiescence, nirvāṇa, heading straight for awakening, the Well-Gone One, the Rightly Awakened. Therefore, bhikṣus, you should contemplate one’s own good, the good of others, the good of both, and train diligently: ‘My going forth now is not foolish and not deluded; it has fruit and it has happiness; all who make offerings of robes, food and drink, bedding, and medicine gain great fruit, great merit, great benefit.’ Thus you should train.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔349 · Welcome, Bhikṣus〕（0098b06）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 the bhikṣus: “Welcome, bhikṣus! You have well gone forth, well gained your own good; at a time that comes through long ages, from time to time, you have been born in a holy place, your faculties complete, not foolish and not deluded, with no need for sign language, able to understand the meaning of what is well spoken and what is ill spoken. I now in this world am a Buddha—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—teaching the Dharma of quiescence, nirvāṇa, heading straight for awakening, the Well-Gone One, the Perfectly Awakened. Namely: when this exists, that exists; when this arises, that arises; namely, conditioned by ignorance there are formations, conditioned by formations there is consciousness, and so on up to: the whole great mass of suffering comes together; when ignorance ceases, formations cease, and so on up to: the whole great mass of suffering ceases.

“Bhikṣus! What is hard to obtain you have obtained: born in a holy place, your faculties complete, and so on up to: the whole great mass of suffering comes together, the whole great mass of suffering ceases. Therefore, bhikṣus, you should train thus: one’s own good, the good of others, the good of both. Going forth thus is not foolish and not deluded; it has fruit and it has happiness, the fruit of happiness; those who make offerings of robes, food and drink, bedding, and medicine all gain great fruit, great merit, great benefit. Therefore, bhikṣus, you should train thus.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔350 · The Learned Noble Disciple Does Not Think〕（0098b22）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 the bhikṣus: “The learned noble disciple does not think thus: ‘What existing, does this exist? What arising, does this arise? What not existing, does this not exist? What ceasing, does this cease?’ Yet that learned noble disciple knows: when this exists, that exists; when this arises, that arises; namely, conditioned by ignorance there are formations, and so on up to: the whole great mass of suffering comes together; when ignorance ceases, formations cease, and so on up to: the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔351 · Dwelling at Śrāvastī by the Elephant-Ear Pond〕（0098c01）Thus have I heard. At one time the venerable Nārada, the venerable Musīla, the venerable Shusheng, and the venerable Ānanda were staying at Śrāvastī, by the Elephant-Ear Pond. At that time the venerable Nārada said to the venerable Musīla: “Is there, apart from faith, apart from inclination, apart from hearsay, apart from reasoned reflection, apart from acceptance of a view after pondering, a right knowledge and vision of one’s own that arises thus: because of birth there are old age and death; it is not that apart from birth there are old age and death?” The venerable Musīla said: “There is, apart from faith, apart from inclination, apart from hearsay, apart from reasoned reflection, apart from acceptance of a view after pondering, a right knowledge and vision of one’s own that arises thus: because there is birth, there are old age and death; it is not that other than birth there are old age and death. I say thus: there is.”

“Venerable Musīla! Is there, apart from faith, and so on up to apart from acceptance, a knowledge and vision of one’s own that arises thus: the cessation of existence is quiescence, nirvāṇa?” The venerable Musīla answered: “There is, apart from faith, and so on up to apart from acceptance, a knowledge and vision of one’s own that arises thus: the cessation of existence is quiescence, nirvāṇa.” He further asked: “Venerable Musīla! You who say that with the cessation of existence there is quiescence, nirvāṇa—are you now an arhat, your outflows ended?” The venerable Musīla was silent and did not answer; asked the second time and the third time, he was still silent and did not answer.

Then the venerable Shusheng said to the venerable Musīla: “Stop for now; I shall answer the venerable Nārada for you.” The venerable Musīla said: “I now stop; answer for me.” Then the venerable Shusheng said to the venerable Nārada: “There is, apart from faith, and so on up to apart from acceptance, a knowledge and vision of one’s own that arises thus: with the cessation of existence there is quiescence, nirvāṇa.” Then the venerable Nārada asked the venerable Shusheng: “You who have, apart from faith, and so on up to apart from acceptance, a knowledge and vision of one’s own that arises thus, that with the cessation of existence there is quiescence, nirvāṇa—are you now an arhat whose outflows are ended?” The venerable Shusheng said: “I say that with the cessation of existence there is quiescence, nirvāṇa, but I am not an arhat whose outflows are ended.” The venerable Nārada said: “What you say is not consistent; the earlier and the later contradict each other. As the venerable one says, with the cessation of existence there is quiescence, nirvāṇa, and yet you say you are not an arhat whose outflows are ended?”

The venerable Shusheng said to the venerable Nārada: “Now I shall give a simile; the wise understand by means of a simile. It is like a well by the roadside in the wilderness, with no rope and no bucket to draw its water. Then a traveler, oppressed by heat and thirst, goes around the well searching, and there is no rope and no bucket; he looks closely at the well water, knows and sees it as it is, yet does not touch it with the body. Just so, I say that with the cessation of existence there is quiescence, nirvāṇa, and yet I myself have not attained arhatship with the outflows ended.”

Then the venerable Ānanda said to the venerable Nārada: “What the venerable Shusheng has said—how do you see it?” The venerable Nārada said to the venerable Ānanda: “The venerable Shusheng has spoken well and truly; what more could I say?” Then those venerables, each having spoken, rose from their seats and left.

〔352 · Not Knowing the Dharma as It Really Is〕（0099a06）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 ascetics and brāhmaṇas do not know the dharma as it really is, and do not know the arising of the dharma, the cessation of the dharma, and the path leading to the cessation of the dharma as they really are, they are not ascetics, not counted among ascetics, not brāhmaṇas, not counted among brāhmaṇas; nor can they, by the meaning of an ascetic and the meaning of a brāhmaṇa, see the Dharma, know it for themselves, and realize it: ‘My birth is ended, pure conduct has been established, what was to be done has been done; I know for myself that I shall not receive a later existence.’

“What is not knowing the dharma as it really is? What is not knowing the arising of the dharma as it really is? What is not knowing the cessation of the dharma as it really is? What is not knowing the path leading to the cessation of the dharma as it really is? Namely, not knowing the dharma of old age and death as it really is, and not knowing the arising of old age and death, the cessation of old age and death, and the path leading to the cessation of old age and death as they really are. Thus, not knowing birth, existence, clinging, craving, feeling, contact, and the six sense bases as they really are, and not knowing the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases as they really are. Thus, not knowing the dharmas as they really are, and not knowing the arising of the dharma, the cessation of the dharma, and the path leading to the cessation of the dharma as they really are.

“If ascetics and brāhmaṇas know the dharma as it really is, and know the arising of the dharma, the cessation of the dharma, and the path leading to the cessation of the dharma as they really are, you should know that these are ascetics and brāhmaṇas, counted among ascetics as ascetics, counted among brāhmaṇas as brāhmaṇas. By the meaning of an ascetic and the meaning of a brāhmaṇa, they see the Dharma, know it for themselves, and realize it: ‘My birth is ended, pure conduct has been established, what was to be done has been done; I know for myself that I shall not receive a later existence.’

“What dharma do they know as it really is? What arising of the dharma, cessation of the dharma, and path leading to the cessation of the dharma do they know as they really are? Namely, knowing the dharma of old age and death as it really is, and knowing the arising of old age and death, the cessation of old age and death, and the path leading to the cessation of old age and death as they really are. Thus, knowing birth, existence, clinging, craving, feeling, contact, and the six sense bases as they really are, and knowing the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases as they really are. Thus, knowing the dharmas as they really are, and knowing the arising of the dharma, the cessation of the dharma, and the path leading to the cessation of the dharma as they really are.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔353 · Not Knowing the Six Sense Bases as They Really Are〕（0099b02）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 ascetics and brāhmaṇas do not know the dharma as it really is, and do not know the arising of the dharma, the cessation of the dharma, and the path leading to the cessation of the dharma as they really are, you should know that such ascetics and brāhmaṇas are not counted among ascetics as ascetics, not counted among brāhmaṇas as brāhmaṇas; nor can they, by the meaning of an ascetic and the meaning of a brāhmaṇa, see the Dharma, know it for themselves, and realize it: ‘My birth is ended, pure conduct has been established, what was to be done has been done; I know for myself that I shall not receive a later existence.’

“What dharma do they not know as it really is? What arising of the dharma, cessation of the dharma, and path leading to the cessation of the dharma do they not know as they really are? Namely, not knowing the dharma of the six sense bases as it really is, and not knowing the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases as they really are, and yet being able to know contact as it really is—there is no such possibility; being able to know the arising of contact, the cessation of contact, and the path leading to the cessation of contact as they really are—there is no such possibility. Thus, being able to know feeling, craving, clinging, existence, birth, and old age and death as they really are—there is no such possibility.

“If ascetics and brāhmaṇas know the six sense bases as they really are, and know the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases as they really are, then knowing contact as it really is—there is such a possibility. Thus, knowing feeling, craving, clinging, existence, birth, and old age and death as they really are—there is such a possibility.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔354 · Wishing to Cross Beyond Contact〕（0099b19）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… as said above. The difference is: “If ascetics and brāhmaṇas do not know the six sense bases as they really are, and yet wish to cross beyond contact—there is no such possibility; to cross beyond the arising of contact, the cessation of contact, and the path leading to the cessation of contact—there is no such possibility. Thus, to cross beyond feeling, craving, clinging, existence, birth, and old age and death—there is no such possibility; to cross beyond the arising of old age and death, the cessation of old age and death, and the path leading to the cessation of old age and death—there is no such possibility. If ascetics and brāhmaṇas know the six sense bases as they really are, and know the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases as they really are, and cross beyond contact—there is such a possibility. Thus, to cross beyond feeling, craving, clinging, existence, birth, and old age and death—there is such a possibility; and so on up to: to cross beyond the path leading to the cessation of old age and death—there is such a possibility.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the three discourses on old age and death up to the six sense bases; thus, the three discourses on old age and death up to formations are likewise taught.

〔355 · One Should Fully Know Old Age and Death〕（0099c04）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 should fully know old age and death, and fully know the arising of old age and death, the cessation of old age and death, and the path leading to the cessation of old age and death. Thus, and so on up to: one should fully know formations, the arising of formations, the cessation of formations, and the path leading to the cessation of formations.

“How should one fully know old age and death? One fully knows that conditioned by birth there are old age and death; thus one fully knows old age and death. What is the arising of old age and death? The arising of birth is the arising of old age and death; thus one fully knows the arising of old age and death. How does one fully know the cessation of old age and death? Namely, the cessation of birth is the cessation of old age and death; thus one fully knows the cessation of old age and death. How does one fully know the path leading to the cessation of old age and death? Namely, the eightfold noble path is the path leading to the cessation of old age and death; thus one fully knows the path leading to the cessation of old age and death. And so on up to: how does one fully know formations? Namely the three formations—bodily formations, verbal formations, and mental formations; thus one fully knows formations. How does one fully know the arising of formations? Namely, the arising of ignorance is the arising of formations; thus one fully knows the arising of formations. How does one fully know the cessation of formations? The cessation of ignorance is the cessation of formations; thus one fully knows the cessation of formations. How does one fully know the path leading to the cessation of formations? Namely, the eightfold noble path is the path leading to the cessation of formations; thus one fully knows the path leading to the cessation of formations.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔356 · The Forty-Four Kinds of Knowledge〕（0099c19）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 forty-four kinds of knowledge. Listen closely, reflect well, and I shall explain them for you. What are the forty-four kinds of knowledge? Namely:

“The knowledge of old age and death, the knowledge of the arising of old age and death, the knowledge of the cessation of old age and death, the knowledge of the path leading to the cessation of old age and death;

“the knowledge of birth, the knowledge of the arising of birth, the knowledge of the cessation of birth, the knowledge of the path leading to the cessation of birth;

“the knowledge of existence, the knowledge of the arising of existence, the knowledge of the cessation of existence, the knowledge of the path leading to the cessation of existence;

“the knowledge of clinging, the knowledge of the arising of clinging, the knowledge of the cessation of clinging, the knowledge of the path leading to the cessation of clinging;

“the knowledge of craving, the knowledge of the arising of craving, the knowledge of the cessation of craving, the knowledge of the path leading to the cessation of craving;

“the knowledge of feeling, the knowledge of the arising of feeling, the knowledge of the cessation of feeling, the knowledge of the path leading to the cessation of feeling;

“the knowledge of contact, the knowledge of the arising of contact, the knowledge of the cessation of contact, the knowledge of the path leading to the cessation of contact;

“the knowledge of the six sense bases, the knowledge of the arising of the six sense bases, the knowledge of the cessation of the six sense bases, the knowledge of the path leading to the cessation of the six sense bases;

“the knowledge of name and form, the knowledge of the arising of name and form, the knowledge of the cessation of name and form, the knowledge of the path leading to the cessation of name and form;

“the knowledge of consciousness, the knowledge of the arising of consciousness, the knowledge of the cessation of consciousness, the knowledge of the path leading to the cessation of consciousness;

“the knowledge of formations, the knowledge of the arising of formations, the knowledge of the cessation of formations, the knowledge of the path leading to the cessation of formations.

“These are called the forty-four kinds of knowledge.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔357 · The Seventy-Seven Kinds of Knowledge〕（0099c27）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 seventy-seven kinds of knowledge. Listen closely, reflect well, and I shall explain them for you. What are the seventy-seven kinds of knowledge? Namely:

“The knowledge that birth conditions old age and death; the knowledge that nothing else but birth conditions old age and death; the knowledge that in the past birth conditioned old age and death; the knowledge that in the past nothing else but birth conditioned old age and death; the knowledge that in the future birth will condition old age and death; the knowledge that in the future nothing else but birth will condition old age and death; and the knowledge of the abiding of the Dharma—the knowledge, through abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, that changes, that is let go of in dispassion, that ceases.

“The knowledge that existence conditions birth; the knowledge that nothing else but existence conditions birth; the knowledge that in the past existence conditioned birth; the knowledge that in the past nothing else but existence conditioned birth; the knowledge that in the future existence will condition birth; the knowledge that in the future nothing else but existence will condition birth; and the knowledge of the abiding of the Dharma—the knowledge, through abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, that changes, that is let go of in dispassion, that ceases.

“The knowledge that clinging conditions existence; the knowledge that nothing else but clinging conditions existence; the knowledge that in the past clinging conditioned existence; the knowledge that in the past nothing else but clinging conditioned existence; the knowledge that in the future clinging will condition existence; the knowledge that in the future nothing else but clinging will condition existence; and the knowledge of the abiding of the Dharma—the knowledge, through abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, that changes, that is let go of in dispassion, that ceases.

“The knowledge that craving conditions clinging; the knowledge that nothing else but craving conditions clinging; the knowledge that in the past craving conditioned clinging; the knowledge that in the past nothing else but craving conditioned clinging; the knowledge that in the future craving will condition clinging; the knowledge that in the future nothing else but craving will condition clinging; and the knowledge of the abiding of the Dharma—the knowledge, through abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, that changes, that is let go of in dispassion, that ceases.

“The knowledge that feeling conditions craving; the knowledge that nothing else but feeling conditions craving; the knowledge that in the past feeling conditioned craving; the knowledge that in the past nothing else but feeling conditioned craving; the knowledge that in the future feeling will condition craving; the knowledge that in the future nothing else but feeling will condition craving; and the knowledge of the abiding of the Dharma—the knowledge, through abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, that changes, that is let go of in dispassion, that ceases.

“The knowledge that contact conditions feeling; the knowledge that nothing else but contact conditions feeling; the knowledge that in the past contact conditioned feeling; the knowledge that in the past nothing else but contact conditioned feeling; the knowledge that in the future contact will condition feeling; the knowledge that in the future nothing else but contact will condition feeling; and the knowledge of the abiding of the Dharma—the knowledge, through abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, that changes, that is let go of in dispassion, that ceases.

“The knowledge that the six sense bases condition contact; the knowledge that nothing else but the six sense bases conditions contact; the knowledge that in the past the six sense bases conditioned contact; the knowledge that in the past nothing else but the six sense bases conditioned contact; the knowledge that in the future the six sense bases will condition contact; the knowledge that in the future nothing else but the six sense bases will condition contact; and the knowledge of the abiding of the Dharma—the knowledge, through abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, that changes, that is let go of in dispassion, that ceases.

“The knowledge that name and form condition the six sense bases; the knowledge that nothing else but name and form conditions the six sense bases; the knowledge that in the past name and form conditioned the six sense bases; the knowledge that in the past nothing else but name and form conditioned the six sense bases; the knowledge that in the future name and form will condition the six sense bases; the knowledge that in the future nothing else but name and form will condition the six sense bases; and the knowledge of the abiding of the Dharma—the knowledge, through abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, that changes, that is let go of in dispassion, that ceases.

“The knowledge that consciousness conditions name and form; the knowledge that nothing else but consciousness conditions name and form; the knowledge that in the past consciousness conditioned name and form; the knowledge that in the past nothing else but consciousness conditioned name and form; the knowledge that in the future consciousness will condition name and form; the knowledge that in the future nothing else but consciousness will condition name and form; and the knowledge of the abiding of the Dharma—the knowledge, through abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, that changes, that is let go of in dispassion, that ceases.

“The knowledge that formations condition consciousness; the knowledge that nothing else but formations conditions consciousness; the knowledge that in the past formations conditioned consciousness; the knowledge that in the past nothing else but formations conditioned consciousness; the knowledge that in the future formations will condition consciousness; the knowledge that in the future nothing else but formations will condition consciousness; and the knowledge of the abiding of the Dharma—the knowledge, through abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, that changes, that is let go of in dispassion, that ceases.

“The knowledge that ignorance conditions formations; the knowledge that nothing else but ignorance conditions formations; the knowledge that in the past ignorance conditioned formations; the knowledge that in the past nothing else but ignorance conditioned formations; the knowledge that in the future ignorance will condition formations; the knowledge that in the future nothing else but ignorance will condition formations; and the knowledge of the abiding of the Dharma—the knowledge of abandoning, that it is impermanent, conditioned, arisen from what the mind takes as object, a thing that is exhausted, a thing that changes, a thing of desirelessness, a thing that ceases.

“These are called the seventy-seven kinds of knowledge.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔358 · The Dharma of Increase and the Dharma of Decrease〕（0100a12）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 the dharma of increase and the dharma of decrease. Listen closely, reflect well, and I shall explain them for you. What is the dharma of increase? Namely: when this exists, that exists; when this arises, that arises; namely, conditioned by ignorance there are formations, conditioned by formations there is consciousness, and so on up to: the whole great mass of suffering comes together—this is called the dharma of increase. What is the dharma of decrease? Namely: when this does not exist, that does not exist; when this ceases, that ceases; namely, when ignorance ceases, formations cease, and so on up to: the whole great mass of suffering ceases—this is called the dharma of decrease.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the dharma of increase and the dharma of decrease, so the dharma of arising, the dharma of change, the dharma of coming together, and the dharma of cessation are likewise as said above. As with the three discourses on what is to be taught, there are also three discourses on what should be known, likewise as said above.

〔359 · The Fetter Makes Consciousness Abide Grasping〕（0100a23）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 arise reflecting and false imagining, then there is the fetter, and consciousness abides grasping at an object; because consciousness abides grasping at an object, there are in the future birth, old age, sickness, death, sorrow, lamentation, distress, and suffering; just so, the whole great mass of suffering comes together. If one does not reflect and does not falsely imagine, there is no fetter, and consciousness does not abide grasping at an object; because consciousness does not abide grasping at an object, birth, old age, sickness, death, sorrow, lamentation, distress, and suffering in the future cease; just so, the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔360 · Entering into Name and Form〕（0100b02）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 one reflects and falsely imagines, then there is the fetter, and consciousness abides grasping at an object; because consciousness abides grasping at an object, it enters into name and form; because it enters into name and form, there are in the future birth, old age, sickness, death, sorrow, lamentation, distress, and suffering; just so, the whole great mass of suffering comes together. If one does not reflect and has no false imagining, there is no fetter, and consciousness does not abide grasping at an object; because consciousness does not abide grasping at an object, it does not enter into name and form; because it does not enter into name and form, birth, old age, sickness, death, sorrow, lamentation, distress, and suffering cease; just so, the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔361 · Then There Is Coming and Going〕（0100b11）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 one reflects and falsely imagines, then there is the fetter, and consciousness abides grasping at an object; because consciousness abides grasping at an object, it enters into name and form; because it enters into name and form, there is coming and going; because there is coming and going, there are birth and death; because there are birth and death, there are in the future birth, old age, sickness, death, sorrow, lamentation, distress, and suffering; just so, the whole great mass of suffering comes together. If one does not reflect and has no false imagining, there is no fetter, and consciousness does not abide grasping at an object; because consciousness does not abide grasping at an object, it does not enter into name and form; because it does not enter into name and form, there is no coming and going; because there is no coming and going, there are no birth and death; because there are no birth and death, birth, old age, sickness, death, sorrow, lamentation, distress, and suffering in the future cease; just so, the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔362 · The Learned Bhikṣu〕（0100b22）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 is what is called the learned bhikṣu. How does the Tathāgata designate the learned bhikṣu?” 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. We only wish that you would explain the learned bhikṣu for us; the bhikṣus, having heard it, will receive, hold, and practice it.” The Buddha said to the bhikṣus: “Listen closely, reflect well, and I shall explain it for you. Bhikṣus! If a bhikṣu hears of old age, sickness, and death, and gives rise to the dharma of weariness, dispassion, and complete cessation, this is called a learned bhikṣu. Thus, toward birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, and formations, he gives rise to the dharma of weariness, dispassion, and complete cessation—this is called a learned bhikṣu; this is called the learned bhikṣu designated by the Tathāgata.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔363 · The Bhikṣu Who Teaches the Dharma〕（0100c04）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: “As to what is called the bhikṣu who teaches the Dharma: what is a bhikṣu who teaches the Dharma? How does the Tathāgata designate the bhikṣu who teaches the Dharma?” 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. We only wish that you would explain the bhikṣu who teaches the Dharma for us; the bhikṣus, having heard it, will receive, hold, and practice it.” The Buddha said to the bhikṣus: “If a bhikṣu teaches of old age, sickness, and death, and gives rise to the dharma of weariness, dispassion, and complete cessation, this is called a bhikṣu who teaches the Dharma. Thus, if he teaches that birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, and formations are a dharma of weariness, dispassion, and complete cessation, this is called a bhikṣu who teaches the Dharma. Bhikṣus! This is called the bhikṣu who teaches the Dharma designated by the Tathāgata.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔364 · Practice in Accordance with the Dharma〕（0100c15）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 is what is called practice in accordance with the Dharma. Bhikṣus! What is called practice in accordance with the Dharma?” 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. Good, World-Honored One! We only wish that you would explain it for us; the bhikṣus, having heard it, will receive, hold, and practice it.” The Buddha said to the bhikṣus: “If a bhikṣu, toward old age, sickness, and death, gives rise to weariness and dispassion, heading toward complete cessation, this is called practice in accordance with the Dharma. Thus, toward birth, and so on up to formations, he gives rise to weariness and dispassion, heading toward complete cessation—this is called practice in accordance with the Dharma. Bhikṣus! This is called practice in accordance with the Dharma designated by the Tathāgata.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

卷第十五Fascicle 15

全文五層 →Full five layers →

白話Vernacular

宋求那跋陀羅譯《雜阿含經》卷第十五，承卷第十二、卷第十四，仍屬緣起食諦界相應；自經三百六十五至經四百零六，凡四十二經。前十四經多就緣起與四食而說：或說比丘於老、病、死厭、離欲、滅盡，名見法般涅槃；或說毘婆尸佛未成正覺時逐支思惟老死乃至取之緣，以油炷然燈為譬，及其在菩提樹下一坐七日、於十二緣起逆順觀察，從三昧起而說偈，並說過去六佛皆如是說；或說禪思內寂其心、修無量三摩提，則老死乃至行如實顯現；或說四食以愛為因、為集、為生、為觸，愛以受、受以觸、觸以六入處；或比丘頗求那住佛後扇佛，六度問誰食、誰觸、誰受、誰愛、誰取、誰有，佛六度答以不說有其人，只說何因緣故有；或以夫婦食子肉、生剝皮之牛、無煙無炎之火、國王防邏者捉捕劫盜四喻說觀四食；或說於四食有喜有貪則識住增長、入於名色，以樓閣宮殿日照西壁、畫師粧畫虛空與色為譬。後二十八經皆就四聖諦而說：或說轉法輪經，三轉十二行生眼、智、明、覺，尊者憍陳如及八萬諸天得法眼淨，地神舉聲唱言乃至梵天；或九經同起於「有四聖諦」，而各說當知當斷、已知已斷之別，以及斷愛欲、阿羅漢、上士、無有關鍵平治城塹建立聖幢、斷五支成六分；或以大醫王四法比如來四德；或說沙門、婆羅門於四聖諦如實知與不如實知；或說出家學道乃至無上等正覺皆知四聖諦；或以日出明相、日月眾星、日出壞闇、佉提羅葉與曇摩葉盛水、綿丸與因陀羅柱、石柱、火燒頭衣、百歲受三百槍、平等正覺為說；或在摩竭國竹林聚落說長夜驅馳生死、手中樹葉與大林樹葉；或尊者阿難見離車童子射門孔，佛說破一毛為百分；或以盲龜浮木說人身難得。說者多為世尊告諸比丘；經三百六十五為世尊先設問、諸比丘請說，佛乃說之；經三百七十二為比丘頗求那問、佛答，凡六回合；經三百七十三·三百七十六·三百七十七·三百七十八·四百零四，經內佛問、比丘答；經三百七十九為世尊告五比丘，其後二度問尊者憍陳如知法未，前答者稱「憍陳如」，後答者稱「拘隣」，同一人而二名，白話照其二名；經四百零五以尊者阿難乞食、見而白佛起，佛問阿難答；經四百零六世尊告諸比丘，而答問者為阿難，白話照之不改。本卷有偈四首：經三百六十九毘婆尸佛之偈三十句，經三百九十二重說之偈二十句，經四百零三世尊之偈八句，經四百零五世尊之偈四句，白話皆以偈體逐句譯之；無攝頌。往返問答與譬喻之長經，經內依問答回合、譬文與解譬分段。底本略說之處——經三百六十六之「如前來歎譬、城譬廣說」、經三百七十之「如前廣說」、經三百七十三之「如前須深經廣說」、經三百七十六二處之「如前廣說，乃至」、經三百九十一之「廣說如上」與「乃至」、經三百九十三之「應當具說」「悉應當說」「亦如是說」、經三百九十四之「亦如是說」——白話依底本之語照省，不代為補出；經三百九十二經末之『如於苦不解脫、解脫……如是上諸經重說，悉繼以偈』為結集者省文之列舉，白話照譯其列舉，不展為諸經。段首（…）＝大正藏頁·欄·行錨。

〔0·題署〕（0101a03）經名是「雜阿含經」，這是「卷第十五」。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。本卷收經四十二部，自經三百六十五至經四百零六；有偈四首，在經三百六十九、經三百九十二、經四百零三、經四百零五；卷末以「雜阿含經卷第十五」作結。

〔365·見法般涅槃〕（0101a06）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『所謂見法般涅槃——在現前所見的法中般涅槃。如來怎樣說見法般涅槃呢？』諸比丘對佛說：『世尊是法的根本、法的眼目、法的依止。善哉！世尊！唯願為我們解說見法般涅槃，諸比丘聽了之後，當受持奉行。比丘怎樣才得以見法般涅槃呢？』佛告訴比丘：『仔細聽，好好思惟，我當為你們解說。如果有比丘對於老、病、死，生厭、離欲、趣向滅盡，不起諸漏，心善解脫，這叫做比丘得以見法般涅槃。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔366·毘婆尸佛未成正覺時〕（0101a16）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『毘婆尸佛還沒有成就正覺的時候，獨自一人在寂靜之處，專精禪思，生起這樣的念頭：一切世間都進入生死之中，自己生起、自己成熟，自己滅去、自己沒落，而那些眾生對於老死之上出離世間的道路，不如實知。他隨即自己觀察：由什麼緣而有這老死呢？像這樣正確地思惟、觀察，得到如實的無間等，生起了知：有生的緣故有這老死，緣生的緣故有老死。他又正確地思惟：由什麼緣故有這生呢？隨即又正確地思惟，生起無間等的了知：緣有的緣故有生。隨即又正確地思惟：由什麼緣故有有呢？隨即又正確地思惟，生起如實無間等的了知：有取的緣故有有。隨即又正確地思惟：由什麼緣故有取呢？隨即又正確地思惟，生起如實無間等的觀察：取，是對法的貪味、執著、顧念，是緣觸而生的愛所增長的。應當知道：緣愛而有取，緣取而有有，緣有而有生，緣生而有老、病、死、憂、悲、惱、苦，像這樣，純大苦聚集起。譬如緣著油與燈炷而點燃燈火，那人時時添油、修治燈炷，那燈就常明，熾盛燃燒而不熄……』如前面所說燈炷之譬、古城之譬廣說。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

如毘婆尸佛那樣，尸棄佛、毘濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，也都是這樣說的。

〔367·修習禪思〕（0101b08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『應當勤加方便，修習禪思，在內寂靜其心。為什麼呢？比丘修習禪思、在內寂靜其心、精勤方便的人，就會這樣如實顯現。怎樣如實顯現呢？老死如實顯現，老死集、老死滅、老死滅道跡如實顯現；生、有、取、愛、受、觸、六入處、名色、識、行如實顯現，行集、行滅、行滅道跡如實顯現。這些法是無常的、有為的、有漏的，如實顯現。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔368·修無量三摩提〕（0101b17）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『應當修習無量三摩提，專精繫念；修習無量三摩提、專精繫念之後，就會這樣如實顯現。怎樣如實顯現呢？就是老死如實顯現，乃至行如實顯現，這些法是無常的、有為的、有漏的。像這樣如實顯現。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔369·一坐七日〕（0101b24）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『從前毘婆尸佛還沒有成就正覺的時候，住在菩提之所，不久將要成佛，來到菩提樹下，鋪草為座，結跏趺坐，端身正坐，正念現前，一坐七日，對十二緣起逆向、順向地觀察，就是所謂：這個有，所以那個有；這個生起，所以那個生起；緣無明而有行，乃至緣生而有老死，以及純大苦聚集起，純大苦聚滅去。那毘婆尸佛端正坐了七日之後，從三昧中出覺，說了這首偈：

　　『像這樣諸法生起的時候，梵志勤勉地思惟禪定，

　　永遠離開一切疑惑，了知從因緣所生的法。

　　若了知由因而生苦，了知諸受滅盡，

　　了知因緣之法已盡，就了知有漏已盡。

　　像這樣諸法生起的時候，梵志勤勉地思惟禪定，

　　永遠離開一切疑惑，了知有因而生苦。

　　像這樣諸法生起的時候，梵志勤勉地思惟禪定，

　　永遠離開一切疑惑，了知諸受滅盡。

　　像這樣諸法生起的時候，梵志勤勉地思惟禪定，

　　永遠離開一切疑惑，了知因緣之法已盡。

　　像這樣諸法生起的時候，梵志勤勉地思惟禪定，

　　永遠離開一切疑惑，了知諸有漏已盡。

　　像這樣諸法生起的時候，梵志勤勉地思惟禪定，

　　普遍照耀一切世間，如同太陽住於虛空。

　　破壞一切魔軍，覺悟而從諸結解脫。』』

佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。如毘婆尸佛那樣，尸棄佛、毘濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，也是這樣說的。

〔370·不久當成正覺〕（0101c21）我是這樣聽說的：有一個時候，佛住在欝毘羅尼連禪河岸邊的大菩提之所，不久將要成就正覺，前往菩提樹下，鋪草為座，結跏趺坐，端正身體，正念現前……如前面所廣說。

〔371·此四食何因〕（0101c25）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種食，資益眾生，使他們得以住世，攝受而長養。哪四種呢？就是第一、粗的摶食，第二、細的觸食，第三、意思食，第四、識食。

『這四種食，以什麼為因、以什麼為集、從什麼而生、以什麼為觸呢？就是這些食以愛為因、以愛為集、從愛而生、以愛為觸。這愛以什麼為因、以什麼為集、從什麼而生、以什麼為觸呢？就是愛以受為因、以受為集、從受而生、以受為觸。這受以什麼為因、以什麼為集、從什麼而生、以什麼為觸呢？就是受以觸為因、以觸為集、從觸而生、以觸為觸。這觸以什麼為因、以什麼為集、從什麼而生、以什麼為觸呢？就是觸以六入處為因、以六入處為集、從六入處而生、以六入處為觸。六入處集就是觸集，觸集就是受集，受集就是愛集，愛集就是食集；因為食集的緣故，未來世的生、老、病、死、憂、悲、惱、苦集起，像這樣，純大苦聚集起。

『像這樣，六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則食滅；因為食滅的緣故，在未來世的生、老、病、死、憂、悲、惱、苦滅去，像這樣，純大苦聚滅去。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔372·誰食此識〕（0102a12）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種食，資益眾生，使他們得以住世，攝受而長養。哪四種呢？第一、粗的摶食，第二、細的觸食，第三、意思食，第四、識食。』當時，有一位比丘，名叫頗求那，站在佛的身後為佛搧扇，對佛說：『世尊！是誰食這識呢？』佛告訴頗求那：『我不說有食識的人。我如果說有食識的人，你才應當作這樣的問。我說識是食。你應當問：由什麼因緣而有識食？我就會回答：它能招致未來的有，使之相續而生；因為有有的緣故，有六入處，六入處緣觸。』

頗求那又問：『是為誰而觸？』佛告訴頗求那：『我不說有觸的人。我如果說有觸的人，你才應當作這樣的問：是為誰而觸？你應當這樣問：由什麼因緣而生觸？我應當這樣回答：六入處緣觸，觸緣受。』

又問：『是為誰而受？』佛告訴頗求那：『我不說有受的人。我如果說有受的人，你才應當問：是為誰而受？你應當問：由什麼因緣而有受？我應當這樣回答：觸緣的緣故有受，受緣愛。』

又問：『世尊！是為誰而愛？』佛告訴頗求那：『我不說有愛的人。我如果說有愛的人，你才應當作這樣的問：是為誰而愛？你應當問：由什麼緣故而有愛？我應當這樣回答：緣受的緣故有愛，愛緣取。』

又問：『世尊！是為誰而取？』佛告訴頗求那：『我不說有取的人。我如果說有取的人，你才應當問：是為誰而取？你應當問：由什麼緣故而有取？我應當回答：愛緣的緣故有取，取緣有。』

又問：『世尊！是為誰而有？』佛告訴頗求那：『我不說有那有有的人。我如果說有那有有的人，你才應當問：是為誰而有？你現在應當問：由什麼緣故而有有？我應當回答：緣取的緣故有有，能招致當來之有、使觸生起的，這叫做有；有了有，就有六入處，六入處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。像這樣，純大苦聚集起。就是六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，像這樣，純大苦聚集滅去。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔373·夫婦共食子肉〕（0102b18）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種食，資益眾生，使他們得以住世，攝受而長養。哪四種呢？就是第一、粗的摶食，第二、細的觸食，第三、意思食，第四、識食。

『比丘怎樣觀察摶食呢？譬如有夫婦二人，只有一個兒子，愛念養育。他們想要度過曠野中險惡難行的道路，糧食缺乏用盡，飢餓困頓到了極點，想不出可以得救的辦法，就商議說：只有這一個兒子，極為愛念，如果吃他的肉，可以度過險難，不要讓我們三人都死在這裡。這樣計議之後，就殺了他們的兒子，含悲垂淚，勉強吃他的肉，得以度過曠野。你們怎麼看？比丘！那夫婦二人共吃兒子的肉，難道是為了取它的滋味、貪嗜美樂嗎？』回答說：『不是的，世尊！』又問：『比丘！他們勉強吃他的肉，是為了度過曠野險道嗎？』回答說：『是這樣，世尊！』佛告訴比丘：『凡是吃摶食，應當這樣觀察。這樣觀察的人，對摶食得到斷知；對摶食得到斷知之後，對於五欲功德的貪愛就斷除了；對五欲功德的貪愛斷除的人，我不見那多聞聖弟子對於五欲功德還有一個結使沒有斷除的——若有一個結繫著，就會還生此世。

『比丘怎樣觀察觸食呢？譬如有一頭牛，被活生生剝去了皮，在每一處，都有諸蟲來咬食，沙土塵埃沾污其身，草木針刺扎刺其身；如果依靠在地上，就被地上的蟲所食；如果依靠在水中，就被水中的蟲所食；如果依靠在空中，就被飛蟲所食，不論臥下或起身，常有苦毒加於此身。像這樣，比丘！對於那觸食，應當這樣觀察。這樣觀察的人，對觸食得到斷知；對觸食得到斷知的人，三受就斷除了；三受斷除的人，多聞聖弟子對於以上再無所作，因為所應作的已經作了。

『比丘怎樣觀察意思食呢？譬如聚落、城邑的旁邊有火燒起，沒有煙，也沒有火焰；當時有一位士夫，聰明黠慧，背離苦而趣向樂，厭惡死而樂於生，生起這樣的念頭：那裡有大火，沒有煙也沒有火焰，來往行走應當避開它，不要讓自己墮入其中，否則必死無疑。這樣思惟之後，常常生起思願，捨離它而遠去。觀察意思食，也是這樣。這樣觀察的人，意思食斷除；意思食斷除的人，三愛就斷除了；三愛斷除的人，那多聞聖弟子對於以上再無所作，因為所應作的已經作了。

『諸比丘！怎樣觀察識食呢？譬如國王有巡邏防衛的人，捉捕了劫盜，捆綁送到國王那裡……』如前面須深經所廣說。『因為那個因緣，受到三百矛刺的苦受，晝夜苦痛；觀察識食，也是這樣。這樣觀察的人，對識食得到斷知；對識食得到斷知的人，對名色得到斷知；對名色得到斷知的人，多聞聖弟子對於以上再無所作，因為所應作的已經作了。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔374·識住增長〕（0102c28）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種食，資益眾生，使他們得以住世，攝受而長養。哪四種呢？第一是摶食，第二是觸食，第三是意思食，第四是識食。

『如果比丘對這四種食有喜有貪，識住就增長；因為識住增長的緣故，就入於名色；因為入於名色的緣故，諸行就增長；因為行增長的緣故，當來之有就增長；因為當來之有增長的緣故，生、老、病、死、憂、悲、惱、苦集起，像這樣，純大苦聚集起。

『如果對四種食無貪無喜，因為無貪無喜的緣故，識不住立、不增長；因為識不住立、不增長的緣故，不入於名色；因為不入於名色的緣故，行不增長；因為行不增長的緣故，當來之有不生、不長；因為當來之有不生長的緣故，在未來世的生、老、病、死、憂、悲、惱、苦不起。像這樣，純大苦聚滅去。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔375·有憂悲、有塵垢〕（0103a13）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種食，資益眾生，使他們得以住世，攝受而長養。哪四種呢？第一是摶食，第二是觸食，第三是意思食，第四是識食。諸比丘！對這四種食有貪有喜，就有憂悲、有塵垢；如果對四種食無貪無喜，就沒有憂悲，也沒有塵垢。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔376·光照西壁〕（0103a21）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種食，資益眾生，使他們得以住世，攝受而長養。哪四種呢？第一是摶食，第二是觸食，第三是意思食，第四是識食。

『諸比丘！對這四種食有貪有喜，識住就增長，乃至純大苦聚集起。譬如一座樓閣宮殿，北面、西面長而寬廣，東面、西面開有窗牖，太陽從東方升起，光明照在西壁上。像這樣，比丘！對這四種食有貪有喜……』如前面所廣說，乃至『純大苦聚集起。』

『如果對四種食無貪無喜……』如前面所廣說，乃至『純大苦聚滅去。比丘！譬如一座樓閣宮殿，北面、西面長而寬廣，東面、西面開有窗牖，太陽從東方升起，應當照在哪裡呢？』比丘對佛說：『應當照在西壁上。』佛告訴比丘：『如果沒有西壁，應當照在哪裡呢？』比丘對佛說：『應當照在虛空中，無所攀緣。』『像這樣，比丘！對這四種食無貪無喜，識就無所住立，乃至像這樣，純大苦聚滅去。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔377·欲粧畫虛空〕（0103b08）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種食，資益眾生，使他們得以住世，攝受而長養。哪四種呢？第一是摶食，第二是觸食，第三是意思食，第四是識食。諸比丘！對這四種食有貪有喜，識住就增長，乃至純大苦聚集起。譬如，比丘！一座樓閣宮殿，北面、西面長而寬廣，東面、西面開有窗牖，太陽從東方升起，應當照在哪裡呢？』比丘對佛說：『應當照在西壁上。』

佛告訴比丘：『像這樣，對四種食有貪有喜，識住就增長，乃至像這樣，大苦聚集起。如果對四種食無貪無喜，也就沒有識住增長，乃至像這樣，純大苦聚滅去。譬如，比丘！畫師、畫師的弟子聚集種種彩色，想要在虛空上粧點作畫，難道能畫成嗎？』比丘對佛說：『不能。世尊！為什麼呢？因為那虛空，不是色，沒有質礙，不可得見。』『像這樣，比丘！對這四種食無貪無喜，也就沒有識住增長，乃至像這樣，純大苦聚滅去。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔378·欲粧畫於色〕（0103b24）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。那時，世尊告訴諸比丘：『有四種食，資益眾生，使他們得以住世，攝受而長養。哪四種呢？第一是摶食，第二是觸食，第三是意思食，第四是識食。諸比丘！對這四種食有貪有喜，識住就增長，乃至純大苦聚集起。譬如，比丘！畫師、或畫師的弟子聚集種種彩色，想要在色上粧點作畫，作出種種形像。諸比丘！你們怎麼看？那畫師、畫師的弟子，難道能在色上粧點嗎？』比丘對佛說：『是這樣，世尊！能在色上粧點作畫。』

佛告訴比丘：『對這四種食有貪有喜，識住就增長，乃至像這樣，純大苦聚集起。諸比丘！如果對四種食無貪無喜，就沒有識住增長，乃至像這樣，純大苦聚滅去。比丘！譬如畫師、畫師的弟子聚集種種彩色，想要離開色而有所粧畫，作出種種形像，難道能畫成嗎？』比丘對佛說：『不能。世尊！』『像這樣，比丘！如果對四種食無貪無喜，就沒有識住增長，乃至像這樣，純大苦聚滅去。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔379·轉法輪經〕（0103c13）我是這樣聽說的：有一個時候，佛住在波羅㮈的鹿野苑中仙人住處。那時，世尊告訴五比丘：『這苦聖諦，是本來未曾聽聞的法，應當正確地思惟。那時，生起了眼、智、明、覺。這苦集、這苦滅、這苦滅道跡聖諦，是本來未曾聽聞的法，應當正確地思惟。那時，生起了眼、智、明、覺。

『再者，苦聖諦，了知了，應當再遍知，是本來未曾聽聞的法，應當正確地思惟。那時，生起了眼、智、明、覺。苦集聖諦已經了知，應當斷除，是本來未曾聽聞的法，應當正確地思惟。那時，生起了眼、智、明、覺。

『再者，苦集之滅——這苦滅聖諦已經了知，應當作證，是本來未曾聽聞的法，應當正確地思惟。那時，生起了眼、智、明、覺。再者，這苦滅道跡聖諦已經了知，應當修習，是本來未曾聽聞的法，應當正確地思惟。那時，生起了眼、智、明、覺。

『再者，比丘！這苦聖諦已經了知，了知之後而出離，是所未曾聽聞的法，應當正確地思惟。那時，生起了眼、智、明、覺。再者，這苦集聖諦已經了知，已經斷除而出離，是所未曾聽聞的法，應當正確地思惟。那時，生起了眼、智、明、覺。

『再者，苦滅聖諦已經了知、已經作證而出離，是所未曾聽聞的法，應當正確地思惟。那時，生起了眼、智、明、覺。再者，苦滅道跡聖諦已經了知、已經修習而出離，是所未曾聽聞的法，應當正確地思惟。那時，生起了眼、智、明、覺。

『諸比丘！我對這四聖諦的三轉十二行，如果沒有生起眼、智、明、覺，我終究不能在諸天、魔、梵、沙門、婆羅門等聞法大眾之中，得為解脫、得為出、得為離，也不能自己證得阿耨多羅三藐三菩提。我已經對四聖諦的三轉十二行生起了眼、智、明、覺，所以在諸天、魔、梵、沙門、婆羅門等聞法大眾之中，得出、得脫，自己證得成就阿耨多羅三藐三菩提。』

那時，世尊說這法的時候，尊者憍陳如以及八萬諸天遠離塵埃、離開垢穢，得到法眼淨。那時，世尊告訴尊者憍陳如：『知法了嗎？』憍陳如對佛說：『已經知了。世尊！』世尊又告訴尊者憍陳如：『知法了嗎？』拘隣對佛說：『已經知了。善逝！』因為尊者拘隣已經知法的緣故，所以名叫阿若拘隣。

尊者阿若拘隣知法之後，地神高聲唱言：『諸位仁者！世尊在波羅㮈國仙人住處鹿野苑中，三轉十二行法輪，這是諸沙門、婆羅門、諸天、魔、梵所未曾轉的，多所饒益，多所安樂，哀愍世間，以義利饒益，利益安樂天人，增益諸天之眾，減損阿修羅之眾。』地神唱過之後，虛空神天、四天王天、三十三天、炎魔天、兜率陀天、化樂天、他化自在天聽聞了，輾轉相傳而唱，須臾之間，傳聞到梵天身。梵天乘著這聲音唱言：『諸位仁者！世尊在波羅㮈國仙人住處鹿野苑中三轉十二行法輪，這是諸沙門、婆羅門、諸天、魔、梵，以及世間聞法者所未曾轉的，多所饒益，多所安樂，以義利饒益諸天與世人，增益諸天之眾，減損阿修羅之眾。』

世尊在波羅㮈國仙人住處鹿野苑中轉法輪，因此這部經名叫轉法輪經。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔380·有四聖諦〕（0104b01）我是這樣聽說的：有一個時候，佛住在波羅㮈仙人住處鹿野苑中。那時，世尊告訴諸比丘：『有四聖諦。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔381·當修無間等〕（0104b06）我是這樣聽說的：有一個時候，佛住在波羅㮈仙人住處鹿野苑中。那時，世尊告訴諸比丘：『有四聖諦。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對這四聖諦尚未得無間等，應當修習無間等，生起增上的意欲，方便而堪能，正念正知，應當修學。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔382·當知、當解〕（0104b13）我是這樣聽說的：有一個時候，佛住在波羅㮈仙人住處鹿野苑中。那時，世尊告訴諸比丘：『有四聖諦。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對苦聖諦應當知、應當了解，對苦集聖諦應當知、應當斷除，對苦滅聖諦應當知、應當作證，對苦滅道跡聖諦應當知、應當修習。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔383·於慢無間等〕（0104b20）我是這樣聽說的：有一個時候，佛住在波羅㮈仙人住處鹿野苑中。那時，世尊告訴諸比丘：『有四聖諦。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對苦聖諦已經知、已經了解，對苦集聖諦已經知、已經斷除，對苦滅聖諦已經知、已經作證，對苦滅道跡聖諦已經知、已經修習，這樣的比丘就斷除了愛欲，轉去了諸結，對於慢得無間等，究竟了苦的邊際。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔384·名阿羅漢〕（0104b29）我是這樣聽說的：有一個時候，佛住在波羅㮈仙人住處鹿野苑中。那時，世尊告訴諸比丘：『有四聖諦。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對苦聖諦已經知、已經了解，對苦集聖諦已經知、已經斷除，對苦滅聖諦已經知、已經作證，對苦滅道跡聖諦已經知、已經修習，這樣的比丘名叫阿羅漢：諸漏已盡，所作已作，離開了諸重擔，逮得了自己的利益，盡除了諸有之結，以正智而善得解脫。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔385·名為上士〕（0104c09）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『有四聖諦。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對苦聖諦已經知、已經了解，對苦集聖諦已經知、已經斷除，對苦滅聖諦已經知、已經作證，對苦滅道跡聖諦已經知、已經修習，這樣的比丘到達了邊際、究竟邊際、離垢邊際，梵行已經終了，純一清白，名為上士。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔386·建立聖幢〕（0104c18）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『有四聖諦。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對苦聖諦已經知、已經了解，對苦集聖諦已經知、已經斷除，對苦滅聖諦已經知、已經作證，對苦滅道跡聖諦已經知、已經修習，這樣的比丘沒有了門閂關鍵，填平了城壍，度過了諸險難，解脫了結縛，名為賢聖，建立了聖幢。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔387·云何無有關鍵〕（0104c27）我是這樣聽說的：有一個時候，佛住在波羅㮈仙人住處鹿野苑中。那時，世尊告訴諸比丘：『有四聖諦。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對苦聖諦已經知、已經了解，對苦集聖諦已經知、已經斷除，對苦滅聖諦已經知、已經作證，對苦滅道跡聖諦已經知、已經修習，這樣的比丘沒有了門閂關鍵，填平了城塹，度過了諸險難，名為賢聖，建立了聖幢。

『諸比丘！什麼叫做沒有門閂關鍵？就是五下分結已經斷除、已經了知，這叫做離開了門閂關鍵。什麼叫做填平城塹？無明叫做深塹，他對它已得斷知，這叫做填平了城塹。什麼叫做度過諸險難？就是無有邊際的生死，他已究竟了苦的邊際，這叫做度過了諸險難。什麼叫做解脫結縛？就是愛已經斷除、已經了知。什麼叫做建立聖幢？就是我慢已經斷除、已經了知，這叫做建立了聖幢。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔388·斷五支，成六分〕（0105a13）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『有四聖諦。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對苦聖諦已經知、已經了解，對苦集聖諦已經知、已經斷除，對苦滅聖諦已經知、已經作證，對苦滅道跡聖諦已經知、已經修習，這叫做比丘斷除了五支，成就了六分，守護於一，依倚於四，捨除了諸諦，離開了四衢，證得了諸覺想，止息了身之所作，心善解脫，慧善解脫，純一清白，名為上士。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔389·大醫王〕（0105a24）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『有四種法成就，就名叫大醫王，具備國王所應有的器具、國王所應有的分。哪四種呢？第一是善知病，第二是善知病源，第三是善知病的對治，第四是善知治病之後，將來不再發作。

『怎樣叫做良醫善知病？就是良醫善知像這樣、像這樣的種種病，這叫做良醫善知病。怎樣叫做良醫善知病源？就是良醫善知這病是因風而起、因痰陰而起、因涎唾而起、因眾冷而起、因現前之事而起、因時節而起，這叫做良醫善知病源。怎樣叫做良醫善知病的對治？就是良醫善知種種病，應當塗藥、應當催吐、應當瀉下、應當灌鼻、應當薰治、應當發汗；像這樣種種的對治，這叫做良醫善知對治。怎樣叫做良醫善知治病之後，在未來世永不發作？就是良醫善治種種病，令它究竟除去，在未來世永不再起，這叫做良醫善知治病，不再發作。

『如來、應、等正覺作為大醫王，成就四種德，療治眾生的病，也是這樣。哪四種呢？就是如來知道：這是苦聖諦，如實知；這是苦集聖諦，如實知；這是苦滅聖諦，如實知；這是苦滅道跡聖諦，如實知。諸比丘！那世間的良醫，對於生的根本對治不如實知，對於老、病、死、憂、悲、惱、苦的根本對治不如實知；如來、應、等正覺作為大醫王，對於生的根本對治如實知，對於老、病、死、憂、悲、惱、苦的根本對治如實知，所以如來、應、等正覺名叫大醫王。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔390·非沙門之沙門〕（0105b21）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『如果諸沙門、婆羅門對這苦聖諦不如實知，對這苦集聖諦不如實知，對這苦滅聖諦不如實知，對這苦滅道跡聖諦不如實知，這就不是沙門中的沙門，不是婆羅門中的婆羅門；他們也不能在沙門義、婆羅門義上，見法而自知作證：我生已盡，梵行已立，所作已作，自知不受後有。

『如果沙門、婆羅門對這苦聖諦如實知，對這苦集聖諦如實知，對這苦滅聖諦如實知，對這苦滅道跡聖諦如實知，應當知道這沙門、婆羅門，是沙門中的沙門、婆羅門中的婆羅門，能在沙門義、婆羅門義上，見法而自知作證：我生已盡，梵行已立，所作已作，自知不受後有。所以，比丘！對四聖諦得無間等，應當生起增上的意欲，精勤堪能，方便修學。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔391·非沙門數〕（0105c09）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中……如上面所廣說。差別在於：『對四聖諦不如實知的，應當知道這沙門、婆羅門，不在沙門之數，不在婆羅門之數；對四聖諦如實知的，就在沙門之數，在婆羅門之數。』乃至……。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔392·不得脫苦〕（0105c15）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『如果沙門、婆羅門對苦聖諦不如實知，對苦集聖諦不如實知，對苦滅聖諦不如實知，對苦滅道跡聖諦不如實知，應當知道這沙門、婆羅門不得脫離苦。如果沙門、婆羅門對苦聖諦如實知，對苦集聖諦如實知，對苦滅聖諦如實知，對苦滅道跡聖諦如實知，應當知道這沙門、婆羅門解脫於苦。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

如同說於苦不解脫、解脫那樣，像這樣：捨離惡趣的不解脫、解脫；堪能捨戒退減、不捨戒退減；能自說得過人之法而自證、不能自說得過人之法而作證；能在此外求良福田、不能在此外求良福田；能在此外求大師、不能在此外求大師；不能超越苦、堪能超越苦；不堪能脫苦、堪能脫苦；像這樣，以上諸經重複宣說，都接以偈：

　　『若不了知苦，以及那眾苦之因，

　　一切諸苦之法寂滅、永無剩餘；

　　若不了知道跡，能思惟一切苦，

　　心從苦得解脫，慧解脫也是這樣——

　　就不能超越眾苦，令苦究竟脫離。

　　若如實了知苦，也了知眾苦之因，

　　以及一切諸苦永遠滅盡、無有剩餘，

　　若又如實了知止息苦的道跡，

　　意解脫具足，慧解脫也是這樣，

　　就堪能超越眾苦，究竟得到解脫。』

佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔393·善男子正信非家〕（0106a16）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『如果善男子以正信離開家庭，出家學道，他一切所應當知的，是四聖諦法。哪四種呢？就是知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。所以，比丘！對四聖諦尚未得無間等的，應當勤加方便，修習無間等。像這樣的章句，一切四聖諦經都應當具足宣說。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。像這樣知、像這樣見、像這樣無間等，都應當宣說。

『又三結斷盡，得須陀洹，一切都應當知四聖諦。哪四種呢？就是知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。』像這樣應當知，像這樣應當見、無間等。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

『如果三結斷盡，貪、恚、癡淡薄，得斯陀含，他們一切都是因為對四聖諦如實知的緣故。哪四種呢？就是知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。』像這樣應當知、像這樣應當見、像這樣無間等，也像這樣宣說。

『五下分結斷盡，在所生之處般涅槃的阿那含，不再還生此世，他們一切都知四聖諦。哪四種呢？知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。』像這樣知、像這樣見、像這樣無間等，也像這樣宣說。

『如果一切漏都已斷盡，無漏的心解脫、慧解脫，見法而自知作證：我生已盡，梵行已立，所作已作，自知不受後有。他們一切都知四聖諦。哪四種呢？就是知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。』像這樣知、像這樣見、像這樣無間等，也像這樣宣說。

『如果得證辟支佛道，他們一切都是因為知四聖諦的緣故。哪四種呢？就是知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。』像這樣知、像這樣見、像這樣無間等，也像這樣宣說。

『如果得無上等正覺，他們一切都是因為知四聖諦的緣故。哪四種呢？就是知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。』像這樣知、像這樣見、像這樣無間等，也像這樣宣說。佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔394·明相先起〕（0106b24）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『譬如太陽出來的時候，明相先起。像這樣，正盡苦也有前相生起嗎？就是知四聖諦。哪四種呢？知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。像這樣知，像這樣見，像這樣無間等，也像這樣宣說。

〔395·日月不出世間〕（0106c02）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『如果日月不出現於世間，一切眾星也不出現於世間，晝夜、半月、一月、時節、歲數、尅數、須臾，全都不顯現，世間常是昏冥，沒有光明照耀，只有長夜，純大黑暗之苦出現於世間。如果如來、應供、等正覺不出現於世間的時候，就不說苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦出現於世間，世間盲冥，沒有光明照耀。像這樣的長夜，純大黑暗昏冥出現於世間。

『如果日月出現於世間，眾星也顯現，晝夜、半月、一月、時節、歲數、尅數、須臾，全都顯現於世間，長夜有光明照耀，出現於世間。像這樣，如來、應、等正覺出現於世間，說苦聖諦出現於世間，苦集聖諦、苦滅聖諦、苦滅道跡聖諦出現於世間，不再黑暗昏冥，長夜得到照明，純一的智慧出現於世間。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔396·得法眼之大義〕（0106c18）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『譬如太陽出來，周行於空中，破除一切黑暗，光明顯照。像這樣，聖弟子所有的集法，一切滅盡之後，遠離諸塵垢，得法眼生起，與無間等同時，三結一起斷除。所謂身見、戒取、疑，這三結斷盡，名叫須陀洹，不墮於惡趣之法，必定趣向正覺，趣向七有天人往生，作苦的邊際。那聖弟子中間雖然生起憂苦，仍容許那聖弟子離欲、離惡不善法，有覺有觀，離生喜樂，具足初禪而住。我不見那聖弟子還有一法未斷、能令他還生此世的，這就是聖弟子得法眼的大義。所以，比丘對這四聖諦尚未得無間等的，應當勤加方便，生起增上的意欲，精進修學。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔397·佉提羅葉〕（0107a03）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『當作這樣的說法——我對苦聖諦尚未得無間等，對苦集聖諦、苦滅聖諦尚未得無間等，卻說我將得苦滅道跡聖諦無間等——這種說法不應理。為什麼呢？因為沒有這樣的道理。

『如果苦聖諦、苦集聖諦、苦滅聖諦尚未得無間等，而想要苦滅道跡聖諦得無間等，沒有這樣的道理。譬如有人說：我想要取佉提羅葉，聚合起來作成器皿，盛水攜帶而行——沒有這樣的道理。為什麼呢？因為沒有這樣的道理。像這樣，說我對苦聖諦、苦集聖諦、苦滅聖諦尚未得無間等，而想要得苦滅道跡聖諦無間等，沒有這樣的道理。

『如果又有人說：我當於苦聖諦、苦集聖諦、苦滅聖諦得無間等之後，再得苦滅道跡聖諦——這就是善說。為什麼呢？因為有這樣的道理。

『如果苦聖諦、苦集聖諦、苦滅聖諦得無間等之後，而想要苦滅道跡聖諦得無間等，就有這樣的道理。譬如有人說：我用純曇摩葉、摩樓迦葉，聚合起來盛水攜帶而行——這就是善說。為什麼呢？因為有這樣的道理。像這樣，如果說我對苦聖諦、苦集聖諦、苦滅聖諦得無間等之後，而想要苦滅道跡聖諦得無間等，這就是善說。為什麼呢？因為有這樣的道理。如果對苦聖諦、苦集聖諦、苦滅聖諦得無間等之後，而想要苦滅道跡聖諦得無間等，是因為有這樣的道理的緣故。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔398·因陀羅柱〕（0107a28）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『如同小綿丸、小劫貝華丸，放在四衢道口，四方的風吹來，就隨著風去向某一方。像這樣，如果沙門、婆羅門對苦聖諦不如實知，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知，應當知道那沙門、婆羅門常看他人的臉色，常隨他人所說；因為不如實知的緣故，聽到他人所說，就隨所說而接受，應當知道這人是因為不曾宿世修習智慧的緣故。

『譬如因陀羅柱，用銅鐵造成，深深插入地中，四方的猛風都不能使它動搖。像這樣，沙門、婆羅門對苦聖諦如實知，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知的，應當知道這沙門、婆羅門不看他人的臉色，不隨他人的言語。這沙門、婆羅門智慧堅固，因為本來隨順修習的緣故，不隨他人的言語。所以，比丘！對四聖諦應當勤加方便，生起增上的意欲，精進修學。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔399·譬如石柱〕（0107b16）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『譬如一根石柱，長十六肘，有八肘插入地中，四方的風吹來，不能使它動搖。像這樣，沙門、婆羅門對苦聖諦如實知，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知，這些沙門、婆羅門到了任何論議之處，都沒有人能使他們屈服。他們心解脫、慧解脫，能使其餘的沙門、婆羅門反而生起憂苦。像這樣如實知、如實見，都是因為先世宿習的緣故，使智慧不可傾動。所以，比丘！對四聖諦應當勤加方便，生起增上的意欲，精進修學。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔400·火燒頭衣〕（0107b27）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『譬如有人頭上的衣巾被火燒著了，應當生起增上的意欲，急速救火，使它熄滅。』

佛告訴比丘：『不要這樣說！應當把頭上的衣巾放在一邊，對四聖諦生起增上的意欲，勤加方便，修習無間等。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，尚未得無間等的，應當勤加方便，修習無間等。為什麼呢？比丘！長夜在地獄、畜生、餓鬼之中熾然燃燒。諸比丘！不見有什麼極苦，能比得上對苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦尚未得無間等的；這比丘應當忍受苦、樂、憂、悲，對四聖諦勤加精進，方便修習無間等，應當修學。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔401·三百槍苦〕（0107c11）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『譬如有一位士夫，年壽一百歲，有人對他說：『士夫！如果你想要聽法，應當每天三個時段受苦：清晨時受一百槍刺之苦，中午、傍晚也是這樣；在一天之中受三百槍刺之苦。像這樣每天如此，直到一百歲，然後才聽法，得無間等——你難道能做到嗎？』』

『那時，那士夫為了聽法的緣故，全都堪能承受。為什麼呢？人生在世，長夜受苦，有時在地獄，有時在畜生，有時在餓鬼，在三惡道中白白承受眾苦，也聽不到法；所以我現在為了得無間等的緣故，不把終身承受三百槍刺當作大苦。所以，比丘！對四聖諦尚未得無間等的，應當勤加方便，生起增上的意欲，修學無間等。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔402·平等正覺〕（0107c25）我是這樣聽說的：有一個時候，佛住在波羅㮈國仙人住處鹿野苑中。那時，世尊告訴諸比丘：『對四聖諦平等正覺，名為如來、應、等正覺。哪四種呢？所謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。對這四聖諦平等正覺，名為如來、應、等正覺。所以，諸比丘！對四聖諦尚未得無間等的，應當勤加方便，生起增上的意欲，修學無間等。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔403·長夜驅馳生死〕（0108a04）我是這樣聽說的：有一個時候，佛在摩竭國人間遊行，到了王舍城與波羅利弗之間的竹林聚落，國王在那裡建造了福德舍。那時，世尊與諸大眾在那裡宿止。那時，世尊告訴諸比丘：『我和你們對四聖諦無知、無見、無隨順覺、無隨順受，所以應當長夜在生死中驅馳。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。我和你們對四聖諦無知、無見、無隨順覺、無隨順受，所以應當長夜在生死中驅馳。由於我和你們對這苦聖諦隨順而知、隨順而入，斷除諸有之流，盡除諸生死，不受後有；對苦集聖諦、苦滅聖諦、苦滅道跡聖諦隨順而知、隨順而入，斷除諸有之流，盡除諸生死，不受後有。所以，比丘！對四聖諦尚未得無間等的，應當勤加方便，生起增上的意欲，修習無間等。』那時，世尊就說了偈言：

　　『我常與你們一起，在長夜中涉歷生死，

　　因為不見聖諦的緣故，大苦日日增長。

　　若見到四聖諦，就斷除了有的大流之海，

　　生死永遠已經除盡，不再承受後來之生。』

佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔404·手中樹葉〕（0108a24）我是這樣聽說的：有一個時候，佛在摩竭國人間遊行，在王舍城與波羅利弗之間的竹林聚落，大王在那裡作了福德舍。那時，世尊與諸大眾在那裡止宿。那時，世尊告訴諸比丘：『你們應當動身，一起到申恕林去。』那時，世尊與諸大眾到了申恕林，坐在樹下。那時，世尊手持樹葉，告訴諸比丘：『這手中的葉子多呢？還是大林中的樹葉多？』比丘對佛說：『世尊！手中的樹葉甚少，那大林中的樹葉無量，多出百千億萬倍，乃至以算數譬喻都無法相比。』

『像這樣，諸比丘！我成就等正覺，自己所見的法，為人決定宣說的，如同手中的樹葉。為什麼呢？因為那些法於義有饒益、於法有饒益、於梵行有饒益，能引向明、慧、正覺，趣向涅槃。如同大林中的樹葉，我成就等正覺，自己所知的正法而沒有宣說的，也是這樣。為什麼呢？因為那些法於義無饒益，於法無饒益，於梵行無饒益，不引向明、慧、正覺，不正向涅槃的緣故。所以，諸比丘！對四聖諦尚未得無間等的，應當勤加方便，生起增上的意欲，修學無間等。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔405·破一毛為百分〕（0108b13）我是這樣聽說的：有一個時候，佛住在毘舍離獼猴池側的重閣講堂。那時，尊者阿難清晨穿好衣、拿著鉢，進入毘舍離城乞食。當時，有許多離車童子清晨從城內出來，到了精舍門前，拿著弓箭，競相射精舍的門孔，箭箭都射入門孔。尊者阿難看見之後，以為奇特：那些離車童子竟能做這樣的難事。他入城乞食，回來收好衣鉢，洗了腳，前往佛所，以頭面禮佛足，退住一旁，對佛說：『世尊！我今天清晨穿好衣、拿著鉢，進入毘舍離城乞食，看見有許多離車童子從城內出來，到精舍門前，競相射門孔，箭箭都射入。我心裡想：這真是奇特！那些離車童子能做難事。』

佛告訴阿難：『你怎麼看？離車童子競相射門孔，箭箭都射入，這算難嗎？還是把一根毛破為一百分，而射中一分毛，箭箭都中，這算難呢？』阿難對佛說：『把一根毛破為一百分，射中一分之毛，箭箭都中，這才是難。』佛告訴阿難：『還不如對苦聖諦生起如實知，這才是甚難。像這樣，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知見，這才是甚難。』那時，世尊說了偈言：

　　『把一根毛分為一百分，射中其中一分甚為困難；

　　觀察每一個苦陰都不是我，其難也是這樣。』

佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

〔406·盲龜浮木〕（0108c06）我是這樣聽說的：有一個時候，佛住在獼猴池側的重閣講堂。那時，世尊告訴諸比丘：『譬如大地全都變成大海，有一隻盲龜，壽命無量劫，每一百年才把頭伸出一次；海中有一塊浮木，只有一個孔，在海浪中漂流，隨風東西飄蕩。盲龜每一百年把頭伸出一次，能遇到這個孔嗎？』阿難對佛說：『不能。世尊！為什麼呢？這盲龜如果到了海的東邊，浮木隨風，或許到了海的西邊，南、北以及四維環繞也是這樣，不一定能相遇。』

佛告訴阿難：『盲龜與浮木，雖然彼此相違，或許還能相遇；愚癡凡夫漂流於五趣，暫時再得人身，比那更難。為什麼呢？因為那些眾生不行其義、不行法、不行善、不行真實，輾轉互相殺害，強者欺凌弱者，造作無量惡業的緣故。所以，比丘！對四聖諦尚未得無間等的，應當勤加方便，生起增上的意欲，修學無間等。』佛說完這部經，諸比丘聽了佛所說的，歡喜奉行。

Fascicle 15 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: this fascicle carries on from Fascicle 12 and Fascicle 14 and still belongs to the Connected Discourses on Dependent Arising, Nutriment, the Truths, and the Elements; from the three hundred and sixty-fifth discourse to the four hundred and sixth, forty-two discourses in all. The first fourteen discourses are mostly taught with regard to dependent arising and the four nutriments: one teaches that a bhikṣu who, toward old age, sickness, and death, is weary, free of desire, and heading toward complete cessation is called one who attains final nirvāṇa in this very life; one teaches how the Buddha Vipaśyin, before he had attained right awakening, reflected link by link on the condition of old age and death and so on up to clinging, with the simile of a lamp lit by oil and wick, and how beneath the bodhi tree he sat for seven days in one sitting and contemplated the twelve links of dependent arising in reverse and in forward order, arose from samādhi and spoke a verse, and that the six Buddhas of the past all taught thus; one teaches that with meditative reflection, inwardly stilling the mind, and with cultivation of the measureless samādhi, old age and death and so on up to formations become manifest as they really are; one teaches that the four nutriments have craving as their cause, their arising, their origin, and their contact, craving has feeling, feeling has contact, and contact has the six sense bases; in one the bhikṣu Phalguna, standing behind the Buddha fanning him, asks six times who feeds, who contacts, who feels, who craves, who clings, who exists, and the Buddha six times answers that he does not say there is such a person, and says only through what cause and condition there is each; one teaches the contemplation of the four nutriments by four similes—the couple who eat their son’s flesh, the cow flayed alive, the fire without smoke or flame, and the king’s patrol seizing a robber; one teaches that where there is delight and craving toward the four nutriments the station of consciousness grows and enters name and form, with the similes of the mansion whose western wall the sun shines upon and of the painter who paints upon empty space and upon form. The last twenty-eight discourses are all taught with regard to the four noble truths: one is the Discourse on Turning the Wheel of the Dharma, in which, in the three turnings and twelve aspects, there arose vision, knowledge, understanding, and awakening, the venerable Kauṇḍinya and eighty thousand gods attained the pure Dharma-eye, and the earth deities raised their voices to proclaim it, and so on up to the Brahmā world; nine discourses all begin alike with “there are four noble truths,” and each teaches its own difference—what is to be known and abandoned, what has been known and abandoned—as well as cutting off craving and desire, the arhat, the superior person, lifting the crossbar, levelling the moat, and raising the noble banner, and cutting off the five factors and being endowed with the six; one compares the four virtues of the Tathāgata with the four things of the great king of physicians; one teaches of ascetics and brāhmaṇas who know the four noble truths as they really are and who do not; one teaches that those who leave home to train in the path, and so on up to unsurpassed right awakening, all know the four noble truths; others teach by the sign of light at sunrise, by sun, moon, and the stars, by the rising sun that breaks the darkness, by khadira leaves and tanmo leaves holding water, by balls of cotton and the Indra pillar, by the stone pillar, by the head-cloth on fire, by suffering three hundred spears for a hundred years, and by being fully and evenly awakened; in the Bamboo Grove village in the land of Magadha the Buddha teaches being driven through birth and death for the long night, and the leaves in the hand and the leaves of the great forest; in one the venerable Ānanda sees the Licchavi youths shooting through the keyhole of the gate, and the Buddha teaches splitting a hair into a hundred parts; in one the blind turtle and the floating log teach how hard a human body is to obtain. The speaker is mostly the World-Honored One addressing the bhikṣus; in the three hundred and sixty-fifth discourse the World-Honored One first poses a question, the bhikṣus ask him to teach, and the Buddha then teaches it; in the three hundred and seventy-second discourse the bhikṣu Phalguna asks and the Buddha answers, six rounds in all; in the three hundred and seventy-third, the three hundred and seventy-sixth, the three hundred and seventy-seventh, the three hundred and seventy-eighth, and the four hundred and fourth discourses, the Buddha asks within the discourse and the bhikṣus answer; in the three hundred and seventy-ninth discourse the World-Honored One addresses the five bhikṣus, and then twice asks the venerable Kauṇḍinya whether he has understood the Dharma—the one who answers first and the one who answers second are named by two different transcriptions, one person with two names, and the plain rendering keeps both answers as given, naming him Kauṇḍinya in each; the four hundred and fifth discourse begins with the venerable Ānanda going for alms, seeing this, and reporting it to the Buddha, and the Buddha asks and Ānanda answers; in the four hundred and sixth discourse the World-Honored One addresses the bhikṣus, yet the one who answers is Ānanda, and the plain rendering keeps this without change. This fascicle has four verses: the verse of the Buddha Vipaśyin in the three hundred and sixty-ninth discourse, of thirty lines; the verse spoken again in the three hundred and ninety-second discourse, of twenty lines; the verse of the World-Honored One in the four hundred and third discourse, of eight lines; and the verse of the World-Honored One in the four hundred and fifth discourse, of four lines; the plain rendering translates all of them line by line in verse form; there is no summary verse. Long discourses of question and answer, back and forth, and of similes are divided into segments within the discourse by rounds of question and answer, by the text of the simile, and by the explanation of the simile. Where the base text abbreviates—the three hundred and sixty-sixth discourse’s “as explained at length before in the simile of the lamp and the simile of the city,” the three hundred and seventieth discourse’s “as explained at length before,” the three hundred and seventy-third discourse’s “as explained at length before in the Discourse of Suśīma,” the three hundred and seventy-sixth discourse’s “as explained at length before, up to” in two places, the three hundred and ninety-first discourse’s “explained at length as above” and “up to,” the three hundred and ninety-third discourse’s “should be stated in full,” “should all be stated,” and “is also stated thus,” and the three hundred and ninety-fourth discourse’s “is also stated thus”—the plain rendering abbreviates as the base text does and does not supply what is passed over; the words at the end of the three hundred and ninety-second discourse, ‘As with not being liberated from suffering and being liberated…; thus the discourses above are stated again, each followed by a verse,’ are a list by which the compilers abbreviated the text, and the plain rendering translates the list as it stands and does not expand it into the several discourses. The figures (…) at the head of each segment give the Taishō page, register, and line.

〔0 · Title〕（0101a03）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 15.” 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-two discourses, from the three hundred and sixty-fifth to the four hundred and sixth; it has four verses, in the three hundred and sixty-ninth discourse, the three hundred and ninety-second discourse, the four hundred and third discourse, and the four hundred and fifth discourse; at the end of the fascicle it closes with “Saṃyukta Āgama, Fascicle 15.”

〔365 · Final Nirvāṇa in This Very Life〕（0101a06）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 is what is called final nirvāṇa in this very life—final nirvāṇa within the Dharma seen here and now. How does the Tathāgata speak of final nirvāṇa in this very life?” 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. Good, World-Honored One! We only wish that you would explain final nirvāṇa in this very life for us; the bhikṣus, having heard it, will receive, hold, and practice it. How does a bhikṣu attain final nirvāṇa in this very life?” The Buddha said to the bhikṣus: “Listen closely, reflect well, and I shall explain it for you. If a bhikṣu, toward old age, sickness, and death, gives rise to weariness, is free of desire, and heads toward complete cessation, not giving rise to the outflows, the mind well liberated, this is called a bhikṣu’s attaining final nirvāṇa in this very life.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔366 · Before the Buddha Vipaśyin Attained Right Awakening〕（0101a16）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: “When the Buddha Vipaśyin had not yet attained right awakening, he was alone in a quiet place, in diligent meditative reflection, and this thought arose in him: all the world enters birth and death, born of itself and ripening of itself, perishing of itself and sinking of itself, and those beings do not know as it really is the way out of the world beyond old age and death. He then examined for himself: from what condition is there this old age and death? Reflecting and examining rightly in this way, he attained unbroken comprehension as it really is, and knowing arose: because there is birth there is this old age and death; conditioned by birth there is old age and death. He further reflected rightly: from what cause is there this birth? He then further reflected rightly, and the knowing of unbroken comprehension arose: conditioned by existence there is birth. He then further reflected rightly: from what cause is there existence? He then further reflected rightly, and the knowing of unbroken comprehension as it really is arose: because there is clinging there is existence. He then further reflected rightly: from what cause is there clinging? He then further reflected rightly, and an examination of unbroken comprehension as it really is arose: clinging is relishing, attachment, and longing for things, increased by craving conditioned by contact. It should be known: conditioned by craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there is old age, sickness, death, sorrow, lamentation, distress, and suffering; just so, the whole great mass of suffering comes together. Just as a lamp is lit conditioned by oil and wick, and that person from time to time adds oil and trims the wick, so the lamp stays bright, burning in full blaze without going out…” as explained at length before in the simile of the lamp and the simile of the city. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the Buddha Vipaśyin, so the Buddha Śikhin, the Buddha Viśvabhū, the Buddha Krakucchanda, the Buddha Kanakamuni, and the Buddha Kāśyapa also all taught thus.

〔367 · Cultivating Meditative Reflection〕（0101b08）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 strive with skilful means, cultivate meditative reflection, and inwardly still the mind. Why? For one who is a bhikṣu cultivating meditative reflection, inwardly stilling the mind, and striving with diligent effort, things thus become manifest as they really are. How do they become manifest as they really are? Old age and death become manifest as they really are; the arising of old age and death, the cessation of old age and death, and the path leading to the cessation of old age and death become manifest as they really are; birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, and formations become manifest as they really are; the arising of formations, the cessation of formations, and the path leading to the cessation of formations become manifest as they really are. These things are impermanent, conditioned, and with outflows—this becomes manifest as it really is.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔368 · Cultivating the Measureless Samādhi〕（0101b17）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 cultivate the measureless samādhi, diligently binding mindfulness; having cultivated the measureless samādhi, diligently binding mindfulness, things thus become manifest as they really are. How do they become manifest as they really are? That is, old age and death become manifest as they really are, and so on up to formations become manifest as they really are; these things are impermanent, conditioned, and with outflows. Thus they become manifest as they really are.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔369 · Seven Days in One Sitting〕（0101b24）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, when the Buddha Vipaśyin had not yet attained right awakening, he was dwelling at the seat of awakening, soon to become a Buddha; he went to the foot of the bodhi tree, spread grass for a seat and sat cross-legged, body upright and sitting straight, right mindfulness present before him; he sat for seven days in one sitting and contemplated the twelve links of dependent arising in reverse and in forward order, namely: because this exists, that exists; because this arises, that arises; conditioned by ignorance there are formations, and so on up to conditioned by birth there is old age and death, and the whole great mass of suffering comes together, and the whole great mass of suffering ceases. That Buddha Vipaśyin, having sat upright for seven days, arose from samādhi and spoke this verse:

　　‘When the dharmas thus arise, the brāhmaṇa diligently reflects in meditation;

　　forever free of all doubt, he knows the dharmas born of causes and conditions.

　　If he knows that suffering is born from a cause, knows the ending of feelings,

　　knows that the dharmas of causes and conditions are ended, he knows that the outflows are ended.