經號:   
   (SN.36.7 更新)
相應部36相應7經/生病經第一(受相應/處篇/修多羅)(莊春江譯)[SA.1028]
  有一次世尊住在毘舍離大林重閣講堂。那時,世尊傍晚時,從獨坐出來,去病房。抵達後,在設置的座位坐下。坐下後,世尊召喚比丘們:
  「比丘們!比丘應該具念地、正知地等待死時,這是我們為你們的教誡。
  比丘們!而怎樣比丘是具念者?比丘們!這裡,比丘在身上隨看身地住:熱心的、正知的、有念的,調伏世間中的貪婪、憂後;住於在諸受上隨看受地……(中略)在心上隨看心地住……(中略)在諸法上隨看法地住:熱心的、正知的、有念的,調伏世間中的貪婪、憂後,比丘們!這樣,比丘是具念者。
  比丘們!而怎樣比丘是正知者?比丘們!這裡,比丘在前進後退時是正知的行為者;在前視環視時是正知的行為者;在[肢體]屈伸時是正知的行為者;在大衣、鉢、衣服的受持時是正知的行為者;在食、飲、嚼、嚐時是正知的行為者;在大小便動作時是正知的行為者;在行、住、坐、臥、清醒、語、默狀態時是正知的行為者,比丘們!這樣,比丘是正知{的行為?}者。比丘們!比丘應該具念地、正知地等待死時,這是我們為你們的教誡。
  比丘們!如果那位住於這樣具念的、正知的、不放逸的、熱心的、自我努力的比丘的樂受生起,他這麼知道:『我有這個已生起的樂受,那有,非無緣,緣於什麼?就緣於這個身體,但這個身體是無常的、有為的緣所生的,而緣於無常的、有為的、緣所生的身體生起的樂受,將從哪裡有常的?』他在身上與在樂受上隨看無常地住、隨看消散地住、隨看離貪地住、隨看滅地住、隨看斷念地住。在身上與在樂受上隨看無常地住的、隨看消散地住的、隨看離貪地住的、隨看滅地住的、隨看斷念地住的他凡在身上與在樂受上的貪煩惱潛在趨勢,那個被捨斷。
  比丘們!如果那位住於這樣具念的、正知的、不放逸的、熱心的、自我努力的比丘的苦受生起,他這麼知道:『我有這個已生起的苦受,那有緣,非無緣,緣於什麼?就緣於這個身體,但這個身體是無常的、有為的、緣所生的,而緣於無常的、有為的、緣所生的身體生起的苦受,將從哪裡有常的?』他在身上與在苦受上隨看無常地住、隨看消散住、隨看離貪地住、隨看滅地住、隨看斷念地住。在身上與在樂受上隨看無常地住的……(中略)隨看斷念地住的他凡在身上與在苦受上的嫌惡煩惱潛在趨勢,那個被捨斷。
  比丘們!如果那位住於這樣具念的、正知的、不放逸的、熱心的、自我努力的比丘的不苦不樂受生起,他這麼知道:『我有這個已生起的不苦不樂受,那有緣,非無緣,緣於什麼?就緣於這個身體,但這個身體是無常的、有為的、緣所生的,而緣於無常的、有為的、緣所生的身體生起的不苦不樂受,將從哪裡有常的?』他在身上與在不苦不樂受上隨看無常地住、隨看消散住、隨看離貪地住、隨看滅地住、隨看斷念地住。在身上與在樂受上隨看無常地住的……(中略)隨看斷念地住的他凡在身上與在不苦不樂受的無明煩惱潛在趨勢,那個被捨斷。他如果感受樂受,知道:『那是無常的。』知道:『是不被固執的。』知道:『是不被歡喜的。』如果感受苦受,知道:『那是無常的。』知道:『是不被固執的。』知道:『是不被歡喜的。』如果感受不苦不樂受,知道:『那是無常的。』知道:『是不被固執的。』知道:『是不被歡喜的。』他如果感受樂受,離被結縛地感受它;他如果感受苦受,離被結縛地感受它;他如果感受不苦不樂受,離被結縛地感受它。他當感受身體終了的感受時,知道:『我感受身體終了的感受。』當感受生命終了的感受時,知道:『我感受生命終了的感受。』他知道:『以身體的崩解,隨後生命耗盡,就在這裡,一切感受的、無大歡喜的將成為清涼[,遺骸被留下(剩下)-SN.12.51]。』
  比丘們!猶如緣於油與緣於燈芯,油燈燃燒。就從那個油與燈芯的耗盡,無食物者被熄滅。同樣的,比丘們!比丘當感受身體終了的感受時,知道:『我感受身體終了的感受。』或當感受生命終了的感受時,知道:『我感受生命終了的感受。』他知道:『以身體的崩解,隨後生命耗盡,就在這裡,一切感受的、無大歡喜的將成為清涼[,遺骸被留下(剩下)]。』」
SN.36.7/(7) Paṭhamagelaññasuttaṃ
   255. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi
   “Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.
   “Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati …pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ Evaṃ kho, bhikkhave, bhikkhu sato hoti.
   “Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.
   “Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṃ pajānāti– ‘uppannā kho myāyaṃ sukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.
   “Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā. So evaṃ pajānāti– ‘uppannā kho myāyaṃ dukkhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti! So kāye ca dukkhāya vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.
   “Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṃ pajānāti– ‘uppannā kho myāyaṃ adukkhamasukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti! So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.
   “So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati; dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati; adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
   “Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti. Sattamaṃ.
漢巴經文比對(莊春江作):