經號:   
   (SN.22.95 更新)
相應部22相應95經/如泡沫團經(蘊相應/蘊篇/修多羅)(莊春江譯)[SA.265]
  有一次世尊住在阿毘陀的恒河邊。
  在那裡,世尊召喚比丘們:
  「比丘們!猶如這恒河帶來大泡沫團,有眼的男子看、靜觀、如理觀察它;當看、靜觀、如理觀察它時,它看起來像僅空無的,看起來像僅空虛的,看起來像僅不堅實的。比丘們!在泡沫團中會有什麼堅實呢?同樣的,比丘們!凡任何色:過去、未來、現在……(中略)或凡在遠處、在近處,比丘看、靜觀、如理觀察它;當看、靜觀、如理觀察它時,它看起來像僅空無的,看起來像僅空虛的,看起來像僅不堅實的。比丘們!在色中會有什麼堅實呢?
  比丘們!猶如在秋天時期天下著大雨時,水泡在水上生起同時也被滅,有眼的男子看、靜觀、如理觀察它;當看、靜觀、如理觀察它時,它看起來像僅空無的,看起來像僅空虛的,看起來像僅不堅實的。比丘們!在水泡中會有什麼堅實呢?同樣的,比丘們!凡任何受:過去、未來、現在……(中略)凡或凡在遠處、在近處,比丘看、靜觀、如理觀察它;當看、靜觀、如理觀察它時,它看起來像僅空無的,看起來像僅空虛的,看起來像僅不堅實的。比丘們!在受中會有什麼堅實呢?
  比丘們!猶如在夏天的最後一個月正中午(住立的中午)時,陽燄搖動,有眼的男子看、靜觀、如理觀察它;當看、靜觀、如理觀察它時,它看起來像僅空無的,看起來像僅空虛的……(中略)。比丘們!在陽燄中會有什麼堅實呢?同樣的,比丘們!凡任何想……(中略)?
  比丘們!猶如欲求心材、尋求心材、進行心材之遍求的男子拿起銳利的斧頭後,進入樹林,在那裡,他看見筆直、新長的、未抽芽結果實的大芭蕉樹幹,他隨即在根處切斷,在根處切斷後在頂端切斷,在頂端切斷後分開芭蕉葉鞘。當分開它的葉鞘時,他連膚材也沒得到,從哪裡有心材!有眼的男子看、靜觀、如理觀察它;當看、靜觀、如理觀察它時,它看起來像僅空無的,看起來像僅空虛的,看起來像僅不堅實的。比丘們!在芭蕉樹幹中會有什麼堅實呢?同樣的,比丘們!凡任何諸行:過去、未來、現在……(中略)凡或凡在遠處、在近處,比丘看、靜觀、如理觀察它;當看、靜觀、如理觀察它時,它看起來像僅空無的,看起來像僅空虛的,看起來像僅不堅實的。比丘們!在諸行中會有什麼堅實呢?
  比丘們!猶如幻術師或幻術師的徒弟在十字路口表演幻術,有眼的男子看、靜觀、如理觀察它;當看、靜觀、如理觀察它時,它看起來像僅空無的,看起來像僅空虛的,看起來像僅不堅實的。比丘們!在幻術中會有什麼堅實呢?同樣的,比丘們!凡任何識:過去、未來、現在……(中略)凡或凡在遠處、在近處,比丘看、靜觀、如理觀察它;當看、靜觀、如理觀察它時,它看起來像僅空無的,看起來像僅空虛的,看起來像僅不堅實的。比丘們!在識中會有什麼堅實呢?
  比丘們!這樣看的有聽聞的聖弟子在色上,也在受上……也在想上……也在諸行上……也在識上厭。厭者離染,從離貪被解脫,在已解脫時,有『[這是]解脫』之智,他知道:『出生已盡梵行已完成應該被作的已作不再有此處[輪迴]的狀態。』」
  世尊說這個,說這個後,善逝大師更進一步說這個:
  「色如泡沫團,受如水泡,
   想如陽燄,諸行如芭蕉,
   識如幻術,被太陽族人教導
   如是如是靜觀,如理觀察,
   是空無的、空虛的:凡如理看它者。
   而關於這個身體,被廣慧者教導:
   三法的捨斷,你們看見色被捨棄。
   壽、暖與識,當它們捨棄這個身體時,
   那時被拋棄者躺臥,成為無思者、其牠者之食物
   像這樣的相續,這是幻術、這是愚癡的虛談者,
   被告知這是殺害者,在這裡堅實不被發現。
   在諸蘊上應該這樣觀察:活力已被發動的比丘,
   不論日或夜:正知、朝向念者。
   應該捨棄所有的結,應該作自己的歸依
   應該如頭被燃燒般地行(過生活):不死足跡的希求者。」
SN.22.95/(3). Pheṇapiṇḍūpamasuttaṃ
   95. Ekaṃ samayaṃ bhagavā ayujjhāyaṃ viharati gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi–
   “Seyyathāpi, bhikkhave, ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro? Evameva kho, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ …pe… yaṃ dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro?
   “Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṃ uppajjati ceva nirujjhati ca. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro? Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā …pe… yā dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, vedanāya sāro?
   “Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya …pe… kiñhi siyā, bhikkhave, marīcikāya sāro? Evameva kho, bhikkhave, yā kāci saññā …pe….
   “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tassa pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ! Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro? Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā …pe… ye dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro?
   “Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṃ vidaṃseyya. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro? Evameva kho, bhikkhave, yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ …pe… yaṃ dūre santike vā, taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro?
   “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti …pe… nāparaṃ itthattāyāti pajānāti”.
   Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
   “Pheṇapiṇḍūpamaṃ rūpaṃ, vedanā bubbuḷūpamā.
   Marīcikūpamā saññā, saṅkhārā kadalūpamā.
   Māyūpamañca viññāṇaṃ, desitādiccabandhunā.
   “Yathā yathā nijjhāyati, yoniso upaparikkhati;
   Rittakaṃ tucchakaṃ hoti, yo naṃ passati yoniso.
   “Imañca kāyaṃ ārabbha, bhūripaññena desitaṃ;
   Pahānaṃ tiṇṇaṃ dhammānaṃ, rūpaṃ passatha chaḍḍitaṃ.
   “Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;
   Apaviddho tadā seti, parabhattaṃ acetanaṃ.
   “Etādisāyaṃ santāno, māyāyaṃ bālalāpinī;
   Vadhako esa akkhāto, sāro ettha na vijjati.
   “Evaṃ khandhe avekkheyya, bhikkhu āraddhavīriyo;
   Divā vā yadi vā rattiṃ, sampajāno paṭissato.
   “Jaheyya sabbasaṃyogaṃ, kareyya saraṇattano;
   Careyyādittasīsova, patthayaṃ accutaṃ padan”ti. Tatiyaṃ.
漢巴經文比對(莊春江作):
  「幻師(SA.265)」,南傳作「幻術師」(māyākāro),菩提比丘長老英譯為「使用魔法的人;魔術師」(a magician)。
  「壽暖及諸識(SA.265)」,南傳作「壽、暖與識」(Āyu usmā ca viññāṇaṃ),菩提比丘長老英譯為「生命力、熱、識」(vitality, heat, and consciousness)。按:《顯揚真義》等以「命根/色命根」(jīvitindriyaṃ/rūpajīvitindriyaṃ, SN.22.95/MN.43)解說「壽」,以「業生火界」(kammajatejodhātu)解說「暖」。
  「如木無識想(SA.265)」,南傳作「成為無思者、其牠者之食物」(parabhattaṃ acetanaṃ),菩提比丘長老英譯為「其牠者之食物,沒有意志力」(Food for others, without volition)。
  「清涼處(SA.265)」,南傳作「不死足跡的」(accutaṃ padanti),菩提比丘長老英譯為「不朽的狀態」(the imperishable state)。按:《顯揚真義》以「涅槃」(nibbānaṃ)解說。