T01n0014_人本欲生經

大正藏第 01 冊 No. 0014 人本欲生經

No. 14 [No. 1(13), cf. No. 26(97), No. 52]

佛說人本欲生經

後漢安息三藏安世高譯

聞如是：

一時，佛在拘類國，行拘類國法治處。是時，賢者阿難獨閑處傾猗念，如是意生：「未曾有是，意是微妙本，生死亦微妙中微妙，但為分明易現。」便賢者阿難，夜已竟，起到佛。已到，為佛足下禮已，訖一處止。已止一處，賢者阿難白佛：「如是我為獨閑處傾猗念，如是意生：『未曾有是，意是微妙本，生死亦微妙中微妙，但為分明易現。』」

佛告阿難：「勿說是分明易知易見，深微妙。阿難！從有本，生死是。阿難！從本因緣生死，如有不知、不見、不解、不受，令是世間如織機躡撰往來，從是世後世，從後世是世，更苦世間居，令不得離世間。如是因緣，阿難！可知為深微妙。從有本生死，明亦微妙。若有問：『有老死因緣？』問是，便報：『有因緣。』『何因緣，阿難！老死？』便報：『生故。』若有問：『有生因緣？』問是，便報：『有因緣。』『何因緣生？』『有故為生。』若有問：『有因緣有？』便報：『有因緣有。』『何因緣有？』報：『受因緣有。』若有問：『有因緣受？』報：『有因緣受。』『何因緣受？』報：『為愛求因緣受。』如是，阿難！從愛求因緣受，從受因緣有，從有因緣生，從生因緣老、死、憂、悲、苦、不可意、惱生，如是為具足最苦陰。從是有習，生因緣，阿難！為老死，是故說，是為從是致有是，當從是，阿難！分明，為生因緣老死。若，阿難！無有生，為無有魚、魚種，無有飛鳥、飛鳥種，為無有蚊虻、蚊虻種，為無有龍、龍種，為無有神、神種，為無有鬼、鬼種，為無有人、人種。各各種若如有，如有生無有，亦無應有令有生。一切，阿難！無有生，為有老死不？」

阿難白佛言：「不。」

佛便告阿難：「從是因緣當知，為從是本、從是習、從是因緣，老死為生故，生因緣，阿難！為老死。生因緣，阿難！為老死。若有問：『有因緣生？』可報：『有因緣生。』『何因緣生？』『為有因緣故。』從是，阿難！因緣當知，令從是有，有因緣生。若，阿難！有因緣無有，寧有魚、魚種，飛鳥、飛鳥種，蚊虻、蚊虻種，龍、龍種，神、神種，鬼、鬼種，人、人種。各各種如應應有，無有亦無有者，為有無有。一切，阿難！無有，為有生不？」

阿難言：「不。」

「是故，阿難！從是發、從是本、從是習、從是因緣，生為有有故，從有因緣，阿難！為生。若有問：『有因緣有？』便言：『有。』『何因緣，阿難！有？』可報：『為受因緣，有因緣有。』如是分明，為受因緣有。設，阿難！受因緣無有，亦無有受有。一切，阿難！無有受，為有現不？」

阿難報：「不。」

「如是，阿難！為從是起、從是本、從是習、從是因緣令有受。受因緣，阿難！為有，有因緣，阿難！受。有因緣，阿難！受。如是問對：『為有何因緣有受？』可報：『愛因緣。』從是因緣，阿難！當知為愛因緣受。若，阿難！無有愛，亦無有受，亦無有當受。一切，阿難！無有愛，為有受不？亦有受名不？」

阿難言：「不

現代漢語譯本： 《人本欲生經》 我聽聞是這樣的： 一時，佛陀在拘類國，在拘類國依法治理的地方。當時，賢者阿難獨自在閑靜處思考，心中生起這樣的念頭：『這是前所未有的，意念是微妙的根本，生死也是微妙中的微妙，只是爲了容易明白顯現。』於是賢者阿難，在夜晚結束后，來到佛陀那裡。到達后，向佛陀的足下行禮，然後在一旁站立。站定后，賢者阿難對佛陀說：『我獨自在閑靜處思考，心中生起這樣的念頭：『這是前所未有的，意念是微妙的根本，生死也是微妙中的微妙，只是爲了容易明白顯現。』 佛陀告訴阿難：『不要說它容易明白、容易知道、容易看見，它是深奧微妙的。阿難！從根本上來說，生死就是這樣產生的。阿難！從根本因緣產生生死，如果有人不知道、看不見、不理解、不接受，就會使這個世間像織布機一樣來回穿梭，從這個世間到後世，從後世到這個世間，在痛苦的世間居住，不能脫離世間。這樣的因緣，阿難！可以知道是深奧微妙的。從根本上產生生死，這本身也是微妙的。如果有人問：『老死的原因是什麼？』問這個問題，就回答：『有原因。』『什麼原因，阿難！導致老死？』就回答：『因為有生。』如果有人問：『有生的原因是什麼？』問這個問題，就回答：『有原因。』『什麼原因導致生？』『因為有存在。』如果有人問：『有存在的原因是什麼？』就回答：『有存在的原因。』『什麼原因導致存在？』回答：『因為有感受。』如果有人問：『有感受的原因是什麼？』回答：『有感受的原因。』『什麼原因導致感受？』回答：『因為愛慾的追求導致感受。』這樣，阿難！從愛慾的追求導致感受，從感受導致存在，從存在導致生，從生導致老、死、憂、悲、苦、不快、惱怒產生，這樣就構成了最完整的痛苦集合。從這裡開始，產生習性，產生原因，阿難！導致老死，所以說，這是從這裡導致那裡，應當從這裡，阿難！明白，生是導致老死的原因。如果，阿難！沒有生，就沒有魚、魚的種類，沒有飛鳥、飛鳥的種類，沒有蚊子、蚊子的種類，沒有龍、龍的種類，沒有神、神的種類，沒有鬼、鬼的種類，沒有人、人的種類。各種各樣的種類如果存在，如果存在生，就不會有，也不會有讓它產生的。一切，阿難！如果沒有生，會有老死嗎？』 阿難回答佛陀說：『不會。』 佛陀就告訴阿難：『從這個因緣應當知道，從這個根本、從這個習性、從這個因緣，老死是因為生而產生的，生是導致老死的原因。生是導致老死的原因。如果有人問：『有生的原因嗎？』可以回答：『有生的原因。』『什麼原因導致生？』『因為有存在的原因。』從這裡，阿難！因緣應當知道，是因為有存在，存在是導致生的原因。如果，阿難！存在的原因不存在，哪裡會有魚、魚的種類，飛鳥、飛鳥的種類，蚊子、蚊子的種類，龍、龍的種類，神、神的種類，鬼、鬼的種類，人、人的種類。各種各樣的種類如果應該存在，沒有存在也不會有，會有存在嗎？一切，阿難！如果沒有存在，會有生嗎？』 阿難說：『不會。』 『所以，阿難！從這裡開始、從這個根本、從這個習性、從這個因緣，生是因為有存在，從存在的原因，阿難！導致生。如果有人問：『有存在的原因嗎？』就說：『有。』『什麼原因，阿難！導致存在？』可以回答：『因為感受的原因，存在的原因是存在。』這樣明白，感受是導致存在的原因。假設，阿難！感受的原因不存在，也不會有感受的存在。一切，阿難！如果沒有感受，會有顯現嗎？』 阿難回答說：『不會。』 『這樣，阿難！是從這裡開始、從這個根本、從這個習性、從這個因緣導致有感受。感受的原因，阿難！導致存在，存在的原因，阿難！導致感受。存在的原因，阿難！導致感受。這樣問答：『有什麼原因導致有感受？』可以回答：『愛慾的原因。』從這個因緣，阿難！應當知道愛慾是導致感受的原因。如果，阿難！沒有愛慾，也不會有感受，也不會有將來的感受。一切，阿難！如果沒有愛慾，會有感受嗎？也會有感受這個名稱嗎？』

English version: The Sutra on the Origin of Human Desire for Life Translated by An Shigao of Anxi during the Later Han Dynasty Thus have I heard: At one time, the Buddha was in the country of Kuli, in a place where the laws of Kuli were administered. At that time, the wise Ananda was alone in a quiet place, contemplating, and such a thought arose in his mind: 'This is unprecedented, the mind is the subtle root, and birth and death are also subtle within the subtle, but they are made clear and easy to see.' Then the wise Ananda, after the night had ended, went to the Buddha. Having arrived, he bowed at the Buddha's feet and stood to one side. Having stood to one side, the wise Ananda said to the Buddha: 'I was alone in a quiet place, contemplating, and such a thought arose in my mind: 'This is unprecedented, the mind is the subtle root, and birth and death are also subtle within the subtle, but they are made clear and easy to see.' The Buddha said to Ananda: 'Do not say that it is easy to understand, easy to know, and easy to see; it is profoundly subtle. Ananda! From the root, birth and death are thus. Ananda! From the root cause of birth and death, if there are those who do not know, do not see, do not understand, and do not accept, they cause this world to be like a loom, going back and forth, from this world to the next, from the next world to this world, dwelling in the suffering world, unable to leave the world. Such a cause, Ananda! can be known to be profoundly subtle. From the root of birth and death, clarity is also subtle. If someone asks: 'What is the cause of old age and death?' If asked this, then answer: 'There is a cause.' 'What cause, Ananda! is there for old age and death?' Then answer: 'Because of birth.' If someone asks: 'What is the cause of birth?' If asked this, then answer: 'There is a cause.' 'What cause is there for birth?' 'Because of existence.' If someone asks: 'What is the cause of existence?' Then answer: 'There is a cause for existence.' 'What cause is there for existence?' Answer: 'Because of feeling.' If someone asks: 'What is the cause of feeling?' Answer: 'There is a cause for feeling.' 'What cause is there for feeling?' Answer: 'Because of the desire for love, feeling arises.' Thus, Ananda! from the desire for love, feeling arises, from feeling, existence arises, from existence, birth arises, from birth, old age, death, sorrow, grief, suffering, unpleasantness, and vexation arise, thus forming the most complete collection of suffering. From this, habits arise, causes arise, Ananda! leading to old age and death, therefore it is said, it is from this that this arises, and it should be understood from this, Ananda! that birth is the cause of old age and death. If, Ananda! there is no birth, there would be no fish, no species of fish, no birds, no species of birds, no mosquitoes, no species of mosquitoes, no dragons, no species of dragons, no gods, no species of gods, no ghosts, no species of ghosts, no humans, no species of humans. If each kind exists, if birth exists, it would not exist, nor would there be anything to cause it to exist. If all, Ananda! have no birth, would there be old age and death?' Ananda replied to the Buddha: 'No.' The Buddha then told Ananda: 'From this cause, it should be known that from this root, from this habit, from this cause, old age and death arise because of birth, and birth is the cause of old age and death. Birth is the cause of old age and death. If someone asks: 'Is there a cause for birth?' It can be answered: 'There is a cause for birth.' 'What cause is there for birth?' 'Because of the cause of existence.' From this, Ananda! it should be known that because of existence, existence is the cause of birth. If, Ananda! the cause of existence did not exist, where would there be fish, species of fish, birds, species of birds, mosquitoes, species of mosquitoes, dragons, species of dragons, gods, species of gods, ghosts, species of ghosts, humans, species of humans. If each kind should exist, if there is no existence, there would be nothing, would there be existence? If all, Ananda! have no existence, would there be birth?' Ananda said: 'No.' 'Therefore, Ananda! from this beginning, from this root, from this habit, from this cause, birth is because of existence, and from the cause of existence, Ananda! birth arises. If someone asks: 'Is there a cause for existence?' Then say: 'Yes.' 'What cause, Ananda! is there for existence?' It can be answered: 'Because of the cause of feeling, the cause of existence is existence.' Thus it is clear that feeling is the cause of existence. Suppose, Ananda! the cause of feeling did not exist, there would also be no existence of feeling. If all, Ananda! have no feeling, would there be manifestation?' Ananda replied: 'No.' 'Thus, Ananda! it is from this beginning, from this root, from this habit, from this cause that feeling arises. The cause of feeling, Ananda! leads to existence, and the cause of existence, Ananda! leads to feeling. The cause of existence, Ananda! leads to feeling. Thus, in response to the question: 'What cause is there for feeling?' it can be answered: 'The cause of desire.' From this cause, Ananda! it should be known that desire is the cause of feeling. If, Ananda! there is no desire, there would also be no feeling, nor would there be future feeling. If all, Ananda! have no desire, would there be feeling? Would there even be the name of feeling?'

。」

「如是，阿難！為從是發、從是本、從是習、從是因緣，為愛因緣受。愛因緣，阿難！為受。如是，阿難！為愛因緣求，求因緣利，利因緣計，計因緣樂欲，樂欲因緣發求。以往愛因緣便不欲舍慳，以不捨慳因緣便有家，以有家因緣便守，從守行本，阿難！便有刀杖，從有刀杖，便有斗諍言語、上下欺侵、若干兩舌多非，一致弊惡法。若，阿難！本無有亦無所守，亦無有守。一切，阿難！無有守，為有刀杖、斗諍語言、上下欺侵、若干兩舌多非，一致弊惡法不？」

「如是，阿難！是從是發、是為本、是為習、是為因緣，刀杖、斗諍語言、上下欺侵、若干兩舌多非，一致弊惡法。從守故，阿難！便有刀杖、斗諍語言、上下欺侵、若干兩舌多非，一致弊惡法。如是，但為多苦，為從五陰習致，家因緣令有守。是故，為說是，當從是知。阿難！為家因緣守。若家因緣無有，已無有受，當何因緣有家？一切家因緣無有，寧有家不？寧有刀杖、斗諍語言、上下欺侵、若干兩舌多非，一致弊惡法不？」

「如是，阿難！從是有、從是本、從是習、從是因緣令有守，為守故從家，阿難！令有守，難捨慳因緣令有家，從是因緣有是，當從是因緣知。阿難！為難捨慳因緣令有家，若難捨慳，阿難！無有，亦無有受。已無有受，寧當有慳難捨不？一切，阿難！慳難捨已無有，寧當有家不？」

阿難白佛言：「無有。」

「如是，阿難！從是起、從是本、從是習、從是因緣受家，慳難捨故，阿難！令有家。從往受，阿難！因緣，令有慳難捨，是故有是言，亦從是因緣有是。如是，當從是因緣，阿難！可解，為從發受，從是受慳難捨。若，阿難！發受無有，寧有受？亦何因緣往受？一切，阿難！無有發受，寧當有慳難捨不？」

「如是，阿難！從是起、從是本、從是習、從是因緣，令慳難捨，為發往受，故亦為發。有因緣故，阿難！令有慳難捨。欲貪因緣，阿難！令有發。是故說是，當從是因緣，阿難！知，為從欲貪因緣令發。若欲貪，阿難！無有，已無有因緣，亦何因緣當有欲貪？一切，阿難！欲貪無有，寧當有發往不？」

「如是，阿難！從是發、從是本、從是習、從是因緣，令發為有欲貪。故為從欲貪，阿難！令發、已發。從發往令有欲貪。是故為說，當從是因緣知，為從發往令有欲貪。若無有發往，阿難，亦無有令發往。一切，阿難！雖發往若有貪慾不？」

「如是，阿難！為從是有、從是本、從是習、從是因緣，貪慾為有，發往因緣令有欲貪，從是利故，阿難！令發往。為從是說是。當從是因緣知，為從利因緣令發往。若，阿難！以無有利亦無有求，亦何因緣有求？一切，阿難！已無有利，寧當有發往不？」

「如是，阿難！從是有、從是本、從是習、從是因緣，發往利故，利故亦發求，從求因緣故令有利。故說是，從是因緣當知，令從求因緣有利。若求因緣，阿難！無有，亦何因緣有求？亦從何因緣求？一切，阿難！以無有求，若有見利不？」

「如是，阿難！從是有、從是本、從是習、從是因緣，為有利，為有求故

『是的，阿難！正是從這裡生起、從這裡根本、從這裡習性、從這裡因緣，因為愛的因緣而有感受。阿難！愛的因緣就是感受。是的，阿難！因為愛的因緣而有追求，因為追求而有利，因為有利而有計較，因為計較而有慾望，因為慾望而引發追求。因為以往愛的因緣，便不願捨棄慳吝，因為不捨棄慳吝的因緣便有家，因為有家的因緣便有守護，從守護的行為根本上，阿難！便有刀杖，從有刀杖，便有爭鬥言語、上下欺凌、各種兩舌多非，導致種種弊惡的法。如果，阿難！本來沒有，也沒有所守護，也沒有守護。一切，阿難！沒有守護，會有刀杖、爭鬥言語、上下欺凌、各種兩舌多非，導致種種弊惡的法嗎？』 『是的，阿難！正是從這裡生起、這裡是根本、這裡是習性、這裡是因緣，導致刀杖、爭鬥言語、上下欺凌、各種兩舌多非，導致種種弊惡的法。因為守護的緣故，阿難！便有刀杖、爭鬥言語、上下欺凌、各種兩舌多非，導致種種弊惡的法。這樣，只是因為多苦，因為從五陰的習性導致，家的因緣使得有守護。所以，才說這些，應當從這裡知道。阿難！因為家的因緣而有守護。如果家的因緣沒有，已經沒有感受，又會因為什麼因緣有家？一切家的因緣都沒有，難道會有家嗎？難道會有刀杖、爭鬥言語、上下欺凌、各種兩舌多非，導致種種弊惡的法嗎？』 『是的，阿難！從這裡有、從這裡是根本、從這裡是習性、從這裡是因緣導致有守護，因為守護的緣故從家，阿難！導致有守護，難以捨棄慳吝的因緣導致有家，從這個因緣有這些，應當從這個因緣知道。阿難！因為難以捨棄慳吝的因緣導致有家，如果難以捨棄慳吝，阿難！沒有，也沒有感受。已經沒有感受，難道會有慳吝難以捨棄嗎？一切，阿難！慳吝難以捨棄已經沒有，難道會有家嗎？』 阿難對佛說：『沒有。』 『是的，阿難！從這裡生起、從這裡是根本、從這裡是習性、從這裡是因緣而有家，因為慳吝難以捨棄的緣故，阿難！導致有家。從以往的感受，阿難！因緣，導致有慳吝難以捨棄，所以有這些說法，也從這個因緣有這些。這樣，應當從這個因緣，阿難！可以理解，因為從生起而有感受，從感受而有慳吝難以捨棄。如果，阿難！生起而有感受沒有，難道會有感受？又會因為什麼因緣而有感受？一切，阿難！沒有生起而有感受，難道會有慳吝難以捨棄嗎？』 阿難對佛說：『不會。』 『是的，阿難！從這裡生起、從這裡是根本、從這裡是習性、從這裡是因緣，導致慳吝難以捨棄，因為生起而有感受，所以也是因為生起。因為有因緣的緣故，阿難！導致有慳吝難以捨棄。因為欲貪的因緣，阿難！導致生起。所以說這些，應當從這個因緣，阿難！知道，因為從欲貪的因緣導致生起。如果欲貪，阿難！沒有，已經沒有因緣，又會因為什麼因緣而有欲貪？一切，阿難！欲貪沒有，難道會有生起嗎？』 『是的，阿難！從這裡生起、從這裡是根本、從這裡是習性、從這裡是因緣，導致生起是因為有欲貪。所以因為欲貪，阿難！導致生起、已經生起。從生起而有導致有欲貪。所以才說，應當從這個因緣知道，因為從生起而有導致有欲貪。如果沒有生起，阿難，也沒有導致生起。一切，阿難！即使生起，如果有貪慾嗎？』 『是的，阿難！因為從這裡有、從這裡是根本、從這裡是習性、從這裡是因緣，貪慾才會有，生起的因緣導致有欲貪，因為有利的緣故，阿難！導致生起。所以才說這些。應當從這個因緣知道，因為從有利的因緣導致生起。如果，阿難！沒有利益也沒有追求，又會因為什麼因緣有追求？一切，阿難！已經沒有利益，難道會有生起嗎？』 『是的，阿難！從這裡有、從這裡是根本、從這裡是習性、從這裡是因緣，生起是因為有利，因為有利也引發追求，從追求的因緣導致有利。所以說這些，從這個因緣應當知道，因為從追求的因緣而有利。如果追求的因緣，阿難！沒有，又會因為什麼因緣有追求？又會從什麼因緣追求？一切，阿難！因為沒有追求，難道會看到利益嗎？』 『是的，阿難！從這裡有、從這裡是根本、從這裡是習性、從這裡是因緣，因為有利，因為有追求的緣故。

'Yes, Ananda! It is from this that it arises, from this that it is rooted, from this that it is habitual, from this that it is conditioned, that feeling arises due to the condition of love. Ananda! The condition of love is feeling. Yes, Ananda! Because of the condition of love, there is seeking; because of seeking, there is gain; because of gain, there is calculation; because of calculation, there is desire; because of desire, seeking is initiated. Because of the past condition of love, one is unwilling to relinquish miserliness; because of the condition of not relinquishing miserliness, there is a home; because of the condition of having a home, there is guarding; from the root of the act of guarding, Ananda! there are weapons; from having weapons, there are disputes, words of conflict, upper and lower oppression, various forms of double-tongued speech, and many evils, leading to all sorts of corrupt practices. If, Ananda! there were originally nothing, and nothing to guard, and no guarding, would there be weapons, disputes, words of conflict, upper and lower oppression, various forms of double-tongued speech, and many evils, leading to all sorts of corrupt practices?' 'Yes, Ananda! It is from this that it arises, this is the root, this is the habit, this is the condition, that leads to weapons, disputes, words of conflict, upper and lower oppression, various forms of double-tongued speech, and many evils, leading to all sorts of corrupt practices. Because of guarding, Ananda! there are weapons, disputes, words of conflict, upper and lower oppression, various forms of double-tongued speech, and many evils, leading to all sorts of corrupt practices. Thus, it is only because of much suffering, because it arises from the habit of the five aggregates, that the condition of a home leads to guarding. Therefore, it is said that one should know this from here. Ananda! Because of the condition of a home, there is guarding. If the condition of a home does not exist, and there is already no feeling, what condition would lead to a home? If all conditions of a home do not exist, would there be a home? Would there be weapons, disputes, words of conflict, upper and lower oppression, various forms of double-tongued speech, and many evils, leading to all sorts of corrupt practices?' 'Yes, Ananda! From this there is, from this is the root, from this is the habit, from this is the condition that leads to guarding, because of guarding, from a home, Ananda! there is guarding, the condition of difficulty in relinquishing miserliness leads to a home, from this condition there are these things, one should know from this condition. Ananda! Because of the condition of difficulty in relinquishing miserliness, there is a home, if there is difficulty in relinquishing miserliness, Ananda! there is not, and there is no feeling. If there is already no feeling, would there be difficulty in relinquishing miserliness? If all difficulty in relinquishing miserliness does not exist, Ananda! would there be a home?' Ananda said to the Buddha: 'No.' 'Yes, Ananda! From this it arises, from this is the root, from this is the habit, from this is the condition that leads to a home, because of the difficulty in relinquishing miserliness, Ananda! there is a home. From past feelings, Ananda! the condition leads to difficulty in relinquishing miserliness, therefore there are these sayings, and from this condition there are these things. Thus, one should understand from this condition, Ananda! that from arising there is feeling, and from feeling there is difficulty in relinquishing miserliness. If, Ananda! arising and feeling do not exist, would there be feeling? And what condition would lead to feeling? If all arising and feeling do not exist, Ananda! would there be difficulty in relinquishing miserliness?' 'Yes, Ananda! From this it arises, from this is the root, from this is the habit, from this is the condition that leads to difficulty in relinquishing miserliness, because of arising and feeling, it is also because of arising. Because of the condition, Ananda! there is difficulty in relinquishing miserliness. Because of the condition of desire and greed, Ananda! there is arising. Therefore, it is said that one should know from this condition, Ananda! that arising is due to the condition of desire and greed. If desire and greed, Ananda! do not exist, there is already no condition, what condition would lead to desire and greed? If all desire and greed do not exist, Ananda! would there be arising?' 'Yes, Ananda! From this it arises, from this is the root, from this is the habit, from this is the condition that leads to arising because of desire and greed. Therefore, because of desire and greed, Ananda! there is arising, and there is already arising. From arising, there is the condition that leads to desire and greed. Therefore, it is said that one should know from this condition, that from arising there is the condition that leads to desire and greed. If there is no arising, Ananda, there is also no condition that leads to arising. If all arising does not exist, Ananda! would there be greed?' 'Yes, Ananda! Because from this there is, from this is the root, from this is the habit, from this is the condition, that greed exists, the condition of arising leads to greed, because of gain, Ananda! there is arising. Therefore, it is said that one should know from this condition, that arising is due to the condition of gain. If, Ananda! there is no gain and no seeking, what condition would lead to seeking? If all gain does not exist, Ananda! would there be arising?' 'Yes, Ananda! From this there is, from this is the root, from this is the habit, from this is the condition, that arising is because of gain, because of gain there is also seeking, from the condition of seeking there is gain. Therefore, it is said that one should know from this condition, that gain is due to the condition of seeking. If the condition of seeking, Ananda! does not exist, what condition would lead to seeking? And from what condition would there be seeking? If all seeking does not exist, Ananda! would there be seeing of gain?' 'Yes, Ananda! From this there is, from this is the root, from this is the habit, from this is the condition, that there is gain, because there is seeking.'

。求故，阿難！令有利，從愛故令有求。是故說，當從是知，令從愛求。若，阿難！無有愛，亦無有求，亦無有因緣求，亦無有愛。一切，阿難！愛無有，寧當有求不？」

「如是，阿難！從是有、從是本、從是習、從是因緣，有愛故令有求，求故令有愛。彼，阿難！欲愛亦有愛。是二皆痛相會，有痛因緣。阿難！若有問是，便言：『有。』『何因緣有？』便言：『更因緣有。』從是因緣，阿難！亦當知，令更因緣痛。若，阿難！眼不更，亦無有應當更，眼亦不得更。一切，阿難！眼已不更，寧有眼更不？亦有眼當因緣生不？為樂為苦、為亦不樂亦不苦。」

阿難應：「不。」

「如是，阿難！從是有、從是本、從是習、從是因緣，令眼更痛。眼更因緣，阿難！令眼知痛；耳亦如是、鼻亦如是、舌亦如是、身亦如是、心不更，阿難！亦無有當更，亦無更因緣令心更。一切，阿難！心無有更，寧當有心更入因緣令有痛不？令有樂不？令有苦不？令有不苦不樂不？」

「如是，阿難！是為有、是為本、是為習、是為因緣，痛令有更，心更因緣，阿難！令有痛。若有問：『有因緣更不？』對：『為有。』『何等更有因緣？』對：『為名字因緣。』當從是，阿難！可知，令從名字因緣更。若從所處有，亦從所處應受，令名身聚有。若，阿難！從所處有，亦從所處應受無有，為有更有名字不？」

「若，阿難！從所處有，亦從所應受無有，令名身有無有，寧當有對更不？」

「一切，阿難！名字亦色身無有，為有更不？為從有更不？」

「如是，阿難！為從是是發、為從是是本、為從是是習、為從是是因緣、從是是更令、從是名字。名字因緣，阿難！令有更。阿難！『有名字因緣？』設有問，便對：『為有。』『何因緣名字？』謂識因緣為有。當從是因緣，阿難！解知，為識因緣名字。若識，阿難！不下母腹中，當爲是名色隨精得駐不？」

「若識，阿難！母腹已下不得駐去，為有名字得致不？」

「識，阿難！為本。若男兒、若女兒，已壞、已亡，令無有，為得名字令增長、令所應足不？」

「如是，阿難！從是起有、從是本、從是習、從是因緣，為名字從識，識因緣，阿難！為有名字。『有因緣，阿難！識？』若問是，便對：『有。』『從何因緣有識？』『名字因緣有識。』當從是因緣，阿難！分別解，為名字因緣識。若，阿難！識不得名字駐已，識不得駐、得增上，為有生、老、死、苦、習能致有不？」

「如是，阿難！從是致、從是本、從是習、從是因緣，識令有名字，名字因緣有識。是如是為識因緣名字，名字因緣識，止是說名、止是處對、止是諍本現，當從有慧莫受。幾因緣，阿難！為計痛是為身？」

阿難言：「是法本從佛，是法正本佛，自歸本佛，愿令佛說，令從佛說，是說受解利。」

佛言：「聽！阿難！善哉，善哉！諦受念，佛便說。」

賢者阿難應：「唯然，從佛聞

阿難，你要知道，因為有愛，所以才會有追求。因此說，應當由此得知，追求是因為愛而產生的。阿難，如果沒有愛，就不會有追求，也不會有導致追求的因緣，也不會有愛。阿難，如果一切愛都沒有了，怎麼還會有追求呢？ 阿難回答說：『不會有。』 佛說：『是的，阿難，從這裡產生、從這裡根本、從這裡習慣、從這裡因緣，因為有愛所以才會有追求，因為有追求所以才會有愛。阿難，慾望的愛也是一種愛。這兩種愛都會帶來痛苦的感受，是痛苦的因緣。阿難，如果有人問你這些，你就說：『有。』如果問：『是什麼因緣產生的？』你就說：『是互相因緣產生的。』阿難，從這個因緣，也應當知道，是互相因緣產生痛苦。阿難，如果眼睛沒有互相作用，也沒有應當互相作用的，眼睛也不會互相作用。阿難，如果一切眼睛都沒有互相作用，怎麼會有眼睛互相作用呢？又怎麼會有眼睛因緣而生呢？是樂、是苦、還是不樂不苦呢？』 佛說：『是的，阿難，從這裡產生、從這裡根本、從這裡習慣、從這裡因緣，使眼睛產生痛苦。眼睛互相作用的因緣，阿難，使眼睛知道痛苦；耳朵也是這樣，鼻子也是這樣，舌頭也是這樣，身體也是這樣。心沒有互相作用，阿難，也沒有應當互相作用的，也沒有互相作用的因緣使心互相作用。阿難，如果一切心都沒有互相作用，怎麼會有心互相作用而產生痛苦呢？怎麼會有快樂呢？怎麼會有苦呢？怎麼會有不苦不樂呢？』 佛說：『是的，阿難，這就是產生、這就是根本、這就是習慣、這就是因緣，痛苦使之互相作用，心互相作用的因緣，阿難，使之產生痛苦。如果有人問：『有互相作用的因緣嗎？』回答：『有。』『是什麼互相作用的因緣？』回答：『是名字的因緣。』阿難，應當由此可知，是名字的因緣使之互相作用。如果從所處的地方產生，也從所處的地方接受，使名身聚集而產生。阿難，如果從所處的地方產生，也從所處的地方接受而沒有，還會有名字嗎？』 佛說：『阿難，如果從所處的地方產生，也從所處的地方接受而沒有，使名身有或沒有，怎麼還會有互相作用呢？』 佛說：『阿難，如果一切名字和色身都沒有，還會有互相作用嗎？還是從有而互相作用呢？』 佛說：『是的，阿難，這是從這裡開始、這是從這裡根本、這是從這裡習慣、這是從這裡因緣、從這裡互相作用，從這裡產生名字。名字的因緣，阿難，使之互相作用。阿難，『有名字的因緣嗎？』如果有人問，就回答：『有。』『是什麼因緣產生名字？』說是識的因緣產生名字。阿難，應當由此因緣理解，是識的因緣產生名字。阿難，如果識沒有進入母親的腹中，這個名色會隨著精子而停留嗎？』 佛說：『阿難，如果識進入母親的腹中后不能停留，還會有名字產生嗎？』 佛說：『阿難，識是根本。如果男孩或女孩，已經壞滅、已經死亡，使之沒有了，還會使名字增長、使之圓滿嗎？』 佛說：『是的，阿難，從這裡產生、從這裡根本、從這裡習慣、從這裡因緣，名字從識產生，識的因緣，阿難，產生名字。『有因緣，阿難，產生識嗎？』如果問這個問題，就回答：『有。』『從什麼因緣產生識？』『從名字的因緣產生識。』阿難，應當由此因緣分別理解，是名字的因緣產生識。阿難，如果識沒有名字而停留，識不能停留、不能增長，還會產生生、老、死、苦、習嗎？』 佛說：『是的，阿難，從這裡產生、從這裡根本、從這裡習慣、從這裡因緣，識使之產生名字，名字的因緣產生識。這就是識的因緣產生名字，名字的因緣產生識，這只是一個名稱、只是一個對立、只是一個爭論的根本，應當從智慧中理解，不要執著。阿難，有幾種因緣，認為痛苦是身體？』 阿難說：『這個法本從佛陀而來，這個法的正本是佛陀，自己歸依于佛陀，希望佛陀來說，從佛陀那裡聽聞，這樣說才能理解受益。』 佛說：『聽著，阿難！很好，很好！仔細聽，好好記住，佛陀就說。』 賢者阿難回答說：『是的，我從佛陀那裡聽聞。』

Ananda, you should know that it is because of love that there is seeking. Therefore, it is said that one should know from this that seeking arises from love. Ananda, if there is no love, there will be no seeking, nor will there be a cause for seeking, nor will there be love. Ananda, if all love is gone, how can there be seeking? Ananda replied: 'There will not be.' The Buddha said: 'Yes, Ananda, from here it arises, from here it is rooted, from here it is habitual, from here it is conditioned, because there is love, there is seeking, and because there is seeking, there is love. Ananda, the love of desire is also a kind of love. These two kinds of love both bring painful feelings and are the cause of pain. Ananda, if someone asks you about these, you should say: 'There is.' If asked: 'What is the cause of their arising?' you should say: 'They arise from mutual conditioning.' Ananda, from this condition, one should also know that it is mutual conditioning that causes pain. Ananda, if the eyes do not interact, and there is no reason for them to interact, the eyes will not interact. Ananda, if all eyes do not interact, how can there be eyes interacting? And how can there be eyes arising from conditions? Is it pleasure, pain, or neither pleasure nor pain?' The Buddha said: 'Yes, Ananda, from here it arises, from here it is rooted, from here it is habitual, from here it is conditioned, causing the eyes to experience pain. The condition of the eyes interacting, Ananda, causes the eyes to know pain; the same is true for the ears, the nose, the tongue, and the body. The mind does not interact, Ananda, nor is there a reason for it to interact, nor is there a condition for the mind to interact. Ananda, if all minds do not interact, how can there be minds interacting and causing pain? How can there be pleasure? How can there be suffering? How can there be neither suffering nor pleasure?' The Buddha said: 'Yes, Ananda, this is how it arises, this is the root, this is the habit, this is the condition, pain causes interaction, and the condition of the mind interacting, Ananda, causes pain. If someone asks: 'Is there a condition for interaction?' answer: 'There is.' 'What is the condition for interaction?' answer: 'It is the condition of name.' Ananda, one should know from this that it is the condition of name that causes interaction. If it arises from a place, and also receives from that place, it causes the aggregation of name and body to arise. Ananda, if it arises from a place, and also receives from that place, and there is nothing, will there still be a name?' The Buddha said: 'Ananda, if it arises from a place, and also receives from that place, and there is nothing, causing the name and body to be or not to be, how can there still be interaction?' The Buddha said: 'Ananda, if all names and physical bodies do not exist, will there still be interaction? Or will it be from existence that there is interaction?' The Buddha said: 'Yes, Ananda, this is where it begins, this is the root, this is the habit, this is the condition, from here there is interaction, from here the name arises. The condition of name, Ananda, causes interaction. Ananda, 'Is there a condition for name?' If someone asks, answer: 'There is.' 'What is the condition for name?' It is said that the condition of consciousness causes name. Ananda, one should understand from this condition that it is the condition of consciousness that causes name. Ananda, if consciousness does not enter the mother's womb, will this name and form remain with the sperm?' Ananda replied: 'It will not.' The Buddha said: 'Ananda, if consciousness cannot remain after entering the mother's womb, will there still be a name?' The Buddha said: 'Ananda, consciousness is the root. If a boy or a girl has already perished, has already died, causing them to be no more, will it still cause the name to grow and become complete?' The Buddha said: 'Yes, Ananda, from here it arises, from here it is rooted, from here it is habitual, from here it is conditioned, name arises from consciousness, and the condition of consciousness, Ananda, causes name. 'Is there a condition, Ananda, for consciousness?' If this question is asked, answer: 'There is.' 'From what condition does consciousness arise?' 'Consciousness arises from the condition of name.' Ananda, one should understand from this condition that it is the condition of name that causes consciousness. Ananda, if consciousness does not remain with name, and consciousness cannot remain or grow, will there still be birth, old age, death, suffering, and habit?' The Buddha said: 'Yes, Ananda, from here it arises, from here it is rooted, from here it is habitual, from here it is conditioned, consciousness causes name, and the condition of name causes consciousness. This is how the condition of consciousness causes name, and the condition of name causes consciousness. This is just a name, just an opposition, just the root of a dispute. One should understand from wisdom and not cling to it. Ananda, how many conditions are there for considering pain to be the body?' Ananda said: 'This Dharma comes from the Buddha, the true source of this Dharma is the Buddha, I take refuge in the Buddha, I hope the Buddha will speak, and by hearing from the Buddha, I can understand and benefit.' The Buddha said: 'Listen, Ananda! Well done, well done! Listen carefully and remember well, and the Buddha will speak.' The Venerable Ananda replied: 'Yes, I will hear from the Buddha.'

佛便說是：「或，阿難！有見，是痛為身；或有見，是痛計非身，但為身更痛法見是為身；或一身為是痛，見不為身亦不為痛法，見痛法計是不為身，但為見是身為身。彼，阿難！或為在是痛計為身，當爲對說：『是是痛，賢者！為三輩：有樂痛、有苦痛、有不樂不苦痛。是，賢者！三痛見，何痛應作身？』樂痛時，阿難！是時二痛已為滅。為苦？亦不樂亦不苦？是時但為樂更。樂痛，阿難！非常，苦要滅。樂，阿難！痛已滅，離身不在身計。是如是。是時，阿難！苦痛更時，是時為兩痛已滅，為樂亦苦，是時但為更苦痛。苦，阿難！痛非常，苦盡法。苦，阿難！痛已盡，身不復更知。是時，阿難！亦不苦、亦不樂、不更是痛。是時兩痛滅，痛亦苦，但為是時，不苦不樂更是痛。不苦不樂，阿難！痛法，非常、苦盡。不苦不樂，阿難！痛已盡，應無有身，自有是計。或，阿難！為行道，為是非常法，痛為計見身；或有，阿難！為行道，放散樂苦痛，為自見計身。如是，阿難！因緣不應可為痛作身見身。彼，阿難！或不痛計見是身，但為身法更痛。便可報：『若，賢者！無有痛更，亦不見所更，寧當應有是不？』是時，阿難比丘！不痛為見計非是身，寧應是法更痛亦見是身不？」

阿難言：「不？」

「如是，阿難！是因緣亦不應、亦不可令；或一無有痛計是身，但為身更痛。彼，阿難！所不計痛為身，亦不見是痛非身、亦不身更痛、亦痛法不見不計是身，但為計我為不覺是身是身。便可報：『一切，賢者！自計身，不更痛，寧應有身不？』是時，比丘！不痛為身，身亦不更痛，痛法亦不為身，有身但為不覺身耳。如是觀身，寧應身不？」

「如是因緣，阿難！不應令無有痛為身，亦不身為更、亦不應法為身、亦不應不覺身為身。如是，阿難！一切痛為作身已痛見。見是身，幾因緣？阿難！或為行道，不為痛作身為見不見身。」

阿難報：「是法本從佛教，令亦從佛，愿佛為說。佛說已，弟子當受，令是說當爲解利。」

佛告阿難：「聽是，受是，諦受，重受，念是，當爲說。」如是賢者阿難從佛聞。

佛便說是：「有，阿難比丘！不為痛作身，亦不見痛為身，亦不為身更，亦不痛法計為身，亦不見身見為身，亦不從或有是身，亦不從是見見是身已，如是見不復致世間。令不復受世間已，不復受致世間便不復憂，已不復憂，便無為度世，便自知為已盡，生老病死憂已畢，行已足，所應作已作，不復還在世間。齊是，阿難！或為行道，不計痛為身，自方便作，亦不見見為身，幾因緣，阿難！或為行道，為色作身？」

阿難報：「法本從佛，教令亦從佛，愿佛為說。佛說已，弟子當受，令是說當爲解利。」

佛便說是：「有，阿難！或為行道，為少色行為身。阿難！或為行道，為不少色行為身，亦色無有量行為身，但為少不色行為身；或有，阿難！為行道，亦不為少色，亦不為無有量色，亦不色少行為身；或有，阿難！為行道，亦不為少色，亦不為無有量色，亦不無有少色行為身，但為不色無有量行為身。彼，阿難！或為行道，少色行為身現在。阿難！或為行道，少色行為身，己身壞死，令復見身相像

佛陀接著說：『阿難，有些人認為，感受就是身體；有些人認為，感受不是身體，而是身體感受到的某種東西，所以認為感受是身體；有些人認為，身體就是感受，認為感受不是身體，也不是身體感受到的東西，認為感受是身體，但認為身體是身體。阿難，那些認為感受是身體的人，應該這樣對他們說：『賢者，感受有三種：樂受、苦受、不苦不樂受。賢者，這三種感受，哪一種應該被認為是身體呢？』當樂受產生時，阿難，那時另外兩種感受已經消失了。是苦受嗎？還是不苦不樂受？那時只有樂受存在。阿難，樂受不是永恒的，它必然會消失。阿難，當樂受消失時，它就離開了身體，不再被認為是身體。情況就是這樣。阿難，當苦受產生時，那時另外兩種感受已經消失了，是樂受嗎？還是不苦不樂受？那時只有苦受存在。阿難，苦受不是永恒的，它必然會消失。阿難，當苦受消失時，身體就不再感受到它了。阿難，當不苦不樂受產生時，那時另外兩種感受已經消失了，是苦受嗎？那時只有不苦不樂受存在。阿難，不苦不樂受不是永恒的，它必然會消失。阿難，當不苦不樂受消失時，應該不再有身體，而只是一個概念。阿難，有些人修行時，認為感受是身體，因為感受不是永恒的；有些人修行時，放棄樂受和苦受，認為自己是身體。阿難，因此，不應該把感受看作是身體。阿難，有些人不認為感受是身體，而是身體感受到的某種東西。可以這樣問他們：『賢者，如果沒有感受，也沒有感受到任何東西，那還會有身體嗎？』阿難，這時，比丘不認為感受是身體，那身體怎麼會感受到東西呢？』 佛陀說：『阿難，因此，不應該認為沒有感受就是身體，或者身體感受到了什麼，或者感受不是身體，或者不認為感受是身體，而認為自己是不覺知的身體。可以這樣問他們：『賢者，如果一切都認為自己是身體，而沒有感受，那還會有身體嗎？』這時，比丘不認為感受是身體，身體也沒有感受到任何東西，感受也不是身體，只是不覺知的身體。這樣觀察身體，還會有身體嗎？』 佛陀說：『阿難，因此，不應該認為沒有感受就是身體，或者身體感受到了什麼，或者感受不是身體，或者不覺知的身體就是身體。阿難，一切感受都已經被認為是身體了。那麼，認為身體是身體，有幾種原因呢？阿難，有些人修行時，不認為感受是身體，所以看不到身體。』 阿難回答說：『這個道理是從佛陀那裡聽來的，教誨也是從佛陀那裡來的，希望佛陀為我們解說。佛陀解說后，弟子們會接受，讓這個解說對我們有益。』 佛陀告訴阿難：『聽著，接受它，認真接受，反覆接受，記住它，我會為你們解說。』賢者阿難從佛陀那裡聽到了這些話。 佛陀接著說：『阿難，有些比丘不認為感受是身體，也不認為感受不是身體，也不認為身體感受到了什麼，也不認為感受是身體，也不認為身體是身體，也不認為身體是從哪裡來的，也不認為身體是從哪裡看到的，這樣的人不會再執著於世間。不再執著於世間，就不會再有憂愁，沒有憂愁，就會達到無為的境界，就會知道自己已經解脫，生老病死憂愁已經結束，修行已經圓滿，該做的已經做了，不會再回到世間。阿難，這就是有些人修行時，不認為感受是身體，自己方便修行，也不認為身體是身體的原因。阿難，認為身體是身體，有幾種原因呢？阿難，有些人修行時，認為色是身體。』 佛陀接著說：『阿難，有些人修行時，認為少量的色是身體。阿難，有些人修行時，認為大量的色是身體，或者認為無量的色是身體，或者認為少量的非色是身體；阿難，有些人修行時，不認為少量的色是身體，也不認為無量的色是身體，也不認為少量的非色是身體；阿難，有些人修行時，不認為少量的色是身體，也不認為無量的色是身體，也不認為少量的非色是身體，而是認為無量的非色是身體。阿難，那些認為少量的色是身體的人，現在就是這樣。阿難，那些認為少量的色是身體的人，當身體壞死後，會看到另一個相似的身體。』

The Buddha then said: 'Ananda, some see feeling as the body; some see feeling not as the body, but as something the body experiences, thus seeing feeling as the body; some see the body as feeling, seeing feeling not as the body, nor as something the body experiences, seeing feeling as the body, but seeing the body as the body. Ananda, those who see feeling as the body, should be told: 'Venerable ones, there are three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Venerable ones, of these three feelings, which should be considered the body?' When pleasant feeling arises, Ananda, at that time the other two feelings have ceased. Is it painful? Or neither-pleasant-nor-painful? At that time, only pleasant feeling exists. Ananda, pleasant feeling is not permanent, it must cease. Ananda, when pleasant feeling ceases, it leaves the body and is no longer considered the body. That is how it is. Ananda, when painful feeling arises, at that time the other two feelings have ceased, is it pleasant? Or neither-pleasant-nor-painful? At that time, only painful feeling exists. Ananda, painful feeling is not permanent, it must cease. Ananda, when painful feeling ceases, the body no longer feels it. Ananda, when neither-pleasant-nor-painful feeling arises, at that time the other two feelings have ceased, is it painful? At that time, only neither-pleasant-nor-painful feeling exists. Ananda, neither-pleasant-nor-painful feeling is not permanent, it must cease. Ananda, when neither-pleasant-nor-painful feeling ceases, there should no longer be a body, but only a concept. Ananda, some, when practicing, see feeling as the body because feeling is not permanent; some, when practicing, abandon pleasant and painful feelings, and see themselves as the body. Ananda, therefore, feeling should not be seen as the body. Ananda, some do not see feeling as the body, but as something the body experiences. They can be asked: 'Venerable ones, if there is no feeling, and nothing is experienced, would there still be a body?' Ananda, at this time, the bhikkhu does not see feeling as the body, so how could the body experience anything?' The Buddha said: 'Ananda, therefore, it should not be thought that the absence of feeling is the body, or that the body experiences something, or that feeling is not the body, or that not seeing feeling as the body means that one is an unperceiving body. They can be asked: 'Venerable ones, if all see themselves as the body, and there is no feeling, would there still be a body?' At this time, the bhikkhu does not see feeling as the body, the body has not experienced anything, feeling is not the body, but only an unperceiving body. Observing the body in this way, would there still be a body?' The Buddha said: 'Ananda, therefore, it should not be thought that the absence of feeling is the body, or that the body experiences something, or that feeling is not the body, or that an unperceiving body is the body. Ananda, all feelings have already been considered the body. So, how many reasons are there for seeing the body as the body? Ananda, some, when practicing, do not see feeling as the body, so they do not see the body.' Ananda replied: 'This teaching was heard from the Buddha, and the instruction also came from the Buddha, we hope the Buddha will explain it for us. After the Buddha explains it, the disciples will accept it, so that this explanation will be beneficial to us.' The Buddha told Ananda: 'Listen, accept it, accept it carefully, accept it repeatedly, remember it, I will explain it for you.' The venerable Ananda heard these words from the Buddha. The Buddha then said: 'Ananda, some bhikkhus do not see feeling as the body, nor do they see feeling not as the body, nor do they see that the body experiences something, nor do they see feeling as the body, nor do they see the body as the body, nor do they see where the body comes from, nor do they see where the body is seen from, such people will no longer be attached to the world. No longer attached to the world, they will no longer have sorrow, without sorrow, they will reach the state of non-doing, they will know that they have been liberated, the sorrow of birth, old age, sickness, and death has ended, the practice has been completed, what should be done has been done, they will not return to the world. Ananda, this is why some, when practicing, do not see feeling as the body, they practice conveniently, and they do not see the body as the body. Ananda, how many reasons are there for seeing the body as the body? Ananda, some, when practicing, see form as the body.' The Buddha then said: 'Ananda, some, when practicing, see a small amount of form as the body. Ananda, some, when practicing, see a large amount of form as the body, or see immeasurable form as the body, or see a small amount of non-form as the body; Ananda, some, when practicing, do not see a small amount of form as the body, nor do they see immeasurable form as the body, nor do they see a small amount of non-form as the body; Ananda, some, when practicing, do not see a small amount of form as the body, nor do they see immeasurable form as the body, nor do they see a small amount of non-form as the body, but see immeasurable non-form as the body. Ananda, those who see a small amount of form as the body, are like this now. Ananda, those who see a small amount of form as the body, when the body dies, will see another similar body.'

。如是不為是對行對，如是致亦如是。齊是，阿難，或為行道，色少行為身，自方便計作。齊是，阿難！或為行道，色少行為身，自方計作。齊是，阿難！或為行道，色少行為身，令結使。彼，阿難！或為行道，不少色為作行身，但為色無有量計作為是身。現是，阿難！或為行道，色無有量為計作身，身已壞死，令復現身相像。如是不為是對行對，如是致亦如是。齊是，阿難！或為行道，為計身色無有量。齊是，阿難！或為行道，令色無有量為身，令使結。彼，阿難！或為行道，不少色亦無有量色，計但爲念少色為身現在。阿難！或為行道，不色少為計身，身壞死，令復見身相像，如是不為是對行對，如是致亦如是。齊是，阿難！或為行道，不色少自計為致身。齊是，阿難！或為行道，不色少令身使結。彼，阿難！或為行道，亦不色少、亦不色無有量，亦不無有色少、亦不無有色無有量，為墮行身現在。阿難！或為行道，亦不色少、亦不色無有量，亦不無有色少、亦不無有色無有量，為計墮身，己身壞死，令復見身相像，如是不為是對行對，如是致亦如是。齊是，阿難！或為行道，不色無有量自計為致身。齊是，阿難！或為行道，令不色為使結。齊是，阿難！或為行道，自計為致身，身幾因緣，阿難！為行道，色不行作身？」

阿難報：「是法本從佛，教令亦從佛，愿佛為說。佛說已，弟子當受，令是說當爲解利。」

佛告阿難：「聽是，受是，諦受，重受，念是，當爲說如是賢者阿難從佛聞。」

佛便說是：「或，阿難！為行道，或不為色作身、亦不為色計為身，亦不為色無有量、亦不為色少、亦不為色無有量計為身。彼，阿難！為行道，不少色為作身，亦不為計是身現。是，阿難！為行道，不為少色作身，亦不為墮是身，己身壞死，令不復見是身相像，不為是對行對，如是是無有。齊是，阿難！為行道，為不少色為身，亦不計為是身。齊是，阿難！為行道，為不少色，為身不使結。彼，阿難！或為行道，不為色無有量為身，亦不作色為身現在。是，阿難！為行道，不色無有量為身，亦不計是身，己身身壞死，令不復見身相像，不為是對，如是如是是為無有是。齊是，阿難！為行道，不色無有量為身，亦不墮身計。如是，阿難！齊是或為行道，不色無有量為身，不使結。彼，阿難！或為行道，不為不色少為身，亦不墮身計現。是，阿難！為行道，不色少為身，亦不墮身計，己身壞死，令不復見身相像，不為是對，如是如是是為無有是。齊是，阿難！為行道，不為不色少為身，亦不墮身計。如是，阿難！齊是為行道，不為不色少令不使結。彼，阿難！或為行道，不行不色無有量為身，亦不墮計是身現。是，阿難！為行道，不為不色，阿難！為身，亦不墮計為成身，己身壞死，如是身令不復見是計，不為是對，如是如是是為無有是。齊是，阿難！為行道，不行不色無有量為身，亦不墮計是身。齊是，阿難！為行道，不行不色無有量，亦令不使結。齊是，阿難！或為行道，不行不色無有量為身，亦不成身、亦不墮計是身，亦有是七處，阿難！令識得駐、亦有二受行從得解。

「有色，為令從是，有若干身若干思想，辟或人、或天，是為第一識止處。

「有色，為令從是，一身若干思想，辟天名為梵天，長壽本在處，是為第二識止處

現代漢語譯本：如果不是爲了正確的行為而行動，那麼結果也會是這樣。阿難，有些人修行是爲了讓身體變得渺小，他們自己會這樣認為。阿難，有些人修行是爲了讓身體變得渺小，他們自己會這樣認為。阿難，有些人修行是爲了讓身體變得渺小，從而產生執著。阿難，有些人修行不是爲了讓身體變得渺小，而是認為身體是無限的。阿難，有些人修行認為身體是無限的，當身體壞死後，他們會再次看到相似的身體。如果不是爲了正確的行為而行動，那麼結果也會是這樣。阿難，有些人修行是爲了認為身體是無限的。阿難，有些人修行是爲了讓身體變得無限，從而產生執著。阿難，有些人修行不是爲了讓身體變得渺小，也不是爲了讓身體變得無限，而是認為身體是渺小的。阿難，有些人修行不是爲了讓身體變得渺小，當身體壞死後，他們會再次看到相似的身體。如果不是爲了正確的行為而行動，那麼結果也會是這樣。阿難，有些人修行不是爲了讓身體變得渺小，而是自己認為身體是這樣的。阿難，有些人修行不是爲了讓身體變得渺小，從而產生執著。阿難，有些人修行既不是爲了讓身體變得渺小，也不是爲了讓身體變得無限，也不是爲了讓身體不渺小，也不是爲了讓身體不無限，而是爲了讓身體存在。阿難，有些人修行既不是爲了讓身體變得渺小，也不是爲了讓身體變得無限，也不是爲了讓身體不渺小，也不是爲了讓身體不無限，而是認為身體存在，當身體壞死後，他們會再次看到相似的身體。如果不是爲了正確的行為而行動，那麼結果也會是這樣。阿難，有些人修行不是爲了讓身體變得無限，而是自己認為身體是這樣的。阿難，有些人修行不是爲了讓身體變得無限，從而產生執著。阿難，有些人修行是爲了自己認為身體是這樣的，身體的因緣是什麼呢？阿難，修行是爲了讓身體不行動嗎？ 阿難回答說：『這個法是從佛陀那裡來的，教導也是從佛陀那裡來的，希望佛陀為我們解說。佛陀解說后，弟子們會接受，讓這個解說成為利益。』 佛陀告訴阿難：『聽著，接受它，認真接受，重複接受，記住它，我會為你們解說，賢者阿難從佛陀那裡聽到的。』 佛陀便這樣說：『阿難，有些人修行，既不是爲了讓身體行動，也不是爲了認為身體是這樣的，也不是爲了讓身體無限，也不是爲了讓身體渺小，也不是爲了認為身體是無限的。阿難，有些人修行不是爲了讓身體行動，也不是爲了認為身體是這樣的。阿難，有些人修行不是爲了讓身體渺小，也不是爲了讓身體墮落，當身體壞死後，他們不會再看到相似的身體，這不是正確的行為，這是不存在的。阿難，有些人修行是爲了讓身體不渺小，也不是爲了認為身體是這樣的。阿難，有些人修行是爲了讓身體不渺小，從而不產生執著。阿難，有些人修行不是爲了讓身體無限，也不是爲了讓身體存在。阿難，有些人修行不是爲了讓身體無限，也不是爲了認為身體是這樣的，當身體壞死後，他們不會再看到相似的身體，這不是正確的行為，這是不存在的。阿難，有些人修行不是爲了讓身體無限，也不是爲了讓身體墮落。阿難，有些人修行不是爲了讓身體無限，從而不產生執著。阿難，有些人修行不是爲了讓身體不渺小，也不是爲了讓身體存在。阿難，有些人修行不是爲了讓身體渺小，也不是爲了讓身體墮落，當身體壞死後，他們不會再看到相似的身體，這不是正確的行為，這是不存在的。阿難，有些人修行不是爲了讓身體不渺小，也不是爲了讓身體墮落。阿難，有些人修行不是爲了讓身體不渺小，從而不產生執著。阿難，有些人修行不是爲了讓身體不無限，也不是爲了讓身體存在。阿難，有些人修行不是爲了讓身體不無限，也不是爲了認為身體是這樣的，當身體壞死後，他們不會再看到相似的身體，這不是正確的行為，這是不存在的。阿難，有些人修行不是爲了讓身體不無限，也不是爲了讓身體墮落。阿難，有些人修行不是爲了讓身體不無限，從而不產生執著。阿難，有些人修行不是爲了讓身體不無限，也不是爲了讓身體存在，也不是爲了認為身體是這樣的，也有這七個地方，阿難，讓意識可以停留，也有兩種感受可以從中解脫。』 『有色，是爲了讓它存在，有各種各樣的身體和各種各樣的思想，例如人或天，這是第一種意識停留的地方。』 『有色，是爲了讓它存在，一個身體有各種各樣的思想，例如被稱為梵天的天，長壽的根本所在，這是第二種意識停留的地方。』

English version: If it is not done for the sake of right conduct, the result will be like this. Ananda, some people practice to make the body small, and they think so themselves. Ananda, some people practice to make the body small, and they think so themselves. Ananda, some people practice to make the body small, thus creating attachment. Ananda, some people practice not to make the body small, but to think that the body is infinite. Ananda, some people practice thinking that the body is infinite, and when the body dies, they will see a similar body again. If it is not done for the sake of right conduct, the result will be like this. Ananda, some people practice to think that the body is infinite. Ananda, some people practice to make the body infinite, thus creating attachment. Ananda, some people practice not to make the body small, nor to make the body infinite, but to think that the body is small. Ananda, some people practice not to make the body small, and when the body dies, they will see a similar body again. If it is not done for the sake of right conduct, the result will be like this. Ananda, some people practice not to make the body small, but to think that the body is like this. Ananda, some people practice not to make the body small, thus creating attachment. Ananda, some people practice neither to make the body small, nor to make the body infinite, nor to make the body not small, nor to make the body not infinite, but to make the body exist. Ananda, some people practice neither to make the body small, nor to make the body infinite, nor to make the body not small, nor to make the body not infinite, but to think that the body exists, and when the body dies, they will see a similar body again. If it is not done for the sake of right conduct, the result will be like this. Ananda, some people practice not to make the body infinite, but to think that the body is like this. Ananda, some people practice not to make the body infinite, thus creating attachment. Ananda, some people practice to think that the body is like this, what is the cause of the body? Ananda, is practice to make the body not act? Ananda replied: 'This Dharma comes from the Buddha, and the teachings also come from the Buddha. I hope the Buddha will explain it to us. After the Buddha explains it, the disciples will accept it, and let this explanation become beneficial.' The Buddha told Ananda: 'Listen, accept it, accept it carefully, accept it repeatedly, remember it, I will explain it to you, what the wise Ananda heard from the Buddha.' The Buddha then said: 'Ananda, some people practice, neither to make the body act, nor to think that the body is like this, nor to make the body infinite, nor to make the body small, nor to think that the body is infinite. Ananda, some people practice not to make the body act, nor to think that the body is like this. Ananda, some people practice not to make the body small, nor to make the body fall, and when the body dies, they will not see a similar body again, this is not right conduct, this does not exist. Ananda, some people practice to make the body not small, nor to think that the body is like this. Ananda, some people practice to make the body not small, thus not creating attachment. Ananda, some people practice not to make the body infinite, nor to make the body exist. Ananda, some people practice not to make the body infinite, nor to think that the body is like this, and when the body dies, they will not see a similar body again, this is not right conduct, this does not exist. Ananda, some people practice not to make the body infinite, nor to make the body fall. Ananda, some people practice not to make the body infinite, thus not creating attachment. Ananda, some people practice not to make the body not small, nor to make the body exist. Ananda, some people practice not to make the body small, nor to make the body fall, and when the body dies, they will not see a similar body again, this is not right conduct, this does not exist. Ananda, some people practice not to make the body not small, nor to make the body fall. Ananda, some people practice not to make the body not small, thus not creating attachment. Ananda, some people practice not to make the body not infinite, nor to make the body exist. Ananda, some people practice not to make the body not infinite, nor to think that the body is like this, and when the body dies, they will not see a similar body again, this is not right conduct, this does not exist. Ananda, some people practice not to make the body not infinite, nor to make the body fall. Ananda, some people practice not to make the body not infinite, thus not creating attachment. Ananda, some people practice not to make the body not infinite, nor to make the body exist, nor to think that the body is like this, and there are these seven places, Ananda, where consciousness can stay, and there are also two feelings that can be liberated from them.' 'There is form, in order to make it exist, there are various bodies and various thoughts, such as humans or gods, this is the first place where consciousness stays.' 'There is form, in order to make it exist, one body has various thoughts, such as the god called Brahma, the root of longevity, this is the second place where consciousness stays.'

。

「有色，為令從是，一身若干思想，辟天名為明聲，是為第三識止處。

「有色，為令從是，一身一像，思亦一，辟天名為遍凈，是為第四識止處。

「有不色，為令從是，一切從色想度，多想滅，為無有量空空慧受意止，辟天名為空慧行，是名第五識止處。

「有不色，為令從是，一切從空行竟，過無有量識，從慧受意止，辟天名為識慧，是名為第六識止處。

「有不色，為令從是，一切從識慧過度，無有量不用從是慧意受止，辟天名為不用從受慧，是為第七識止處。

「何等為，阿難！亦有二受行從得解？有從色因緣行道，令不更思想，辟天名為不思想，是為一受行從得解；有從不色因緣行道，一切從不用得度為受不思想，亦有思想受行止，辟天名為不思想亦有思想，是為二受行從得解。彼，阿難！所第一識止處，為從色行、因緣行道，若干身若干思想，辟名為人亦一處。若，阿難！行道，是識止處已知、亦知是識，從是習，亦知從是沒，亦知是所樂、亦知是更苦、亦知是從得出要。如有知是時，阿難！為行道所識止處，可應求、可應望、可應往處？」

「彼，阿難！第二識止處，為從色行因緣行道，若干身一想，辟天名為梵身，長壽本第一在處。若，阿難！行道，是識止處以知，亦是識止處從是習、亦知從是沒、亦知是所樂、亦知是更苦、亦知是從得出要。如有知是時，阿難！為行道所識止處，可應求、可應望、可應住處？」

阿難對言：「不。」

「彼，阿難！第三識止處，為從色行因緣行道，一身若干想，辟天名為明。若，阿難！為行道，是識止處已知，亦是識止處從是習、亦知從是沒、亦知是所樂、亦知是更苦、亦知是從要得出，如有知是時，阿難！為行道，所識止處，可應求、可應望、可應住處？」

「彼，阿難！第四識止處，為從色行因緣行道，一像身一思想，辟天名為遍凈。若，阿難！為行道，是識止處已知，亦是識止處從是習、亦知從是沒、亦知是所樂、亦知是更苦、亦知從是要得出。如有知是時，阿難！為行道，所識止處，可應求、可應望、可應住處？」

「彼，阿難！第五識止處，為從不色行因緣行道，一切從色得度，地想已沒，無有量空空慧行受止，辟天名為空慧。若，阿難！為行道，是識止處已知，亦是識止處從是習、亦知從是沒、亦知是所樂、亦知是更苦、亦知從是要得出。如有知是時，阿難！為行道，所識止處，可應求、可應望、可應住處？」

「彼，阿難！第六識止處，為從不色行因緣行道，一切從空慧度，識無有量受慧行止，辟天名為識慧。若，阿難！為行道，是識止處已知，亦是識止處從是習、亦知從是沒、亦知是所樂、亦知是更苦、亦知從是要得出。如有知是時，阿難！為行道，所識止處，可應求、可應望、可應住處？」

「彼，阿難！第七識止處，為從不色行因緣行道，一切從識慧度，無有量不用已舍受慧行，辟天名為不用受慧行。若，阿難！為行道，是識止處已知，亦是識止處從是習、亦知從是沒、亦知是所樂、亦知是更苦、亦知從是要得出

『有形色，是因為它從這裡開始，一個身體有若干種思想，開闢天界名為明聲，這是第三種意識的止息之處。 『有形色，是因為它從這裡開始，一個身體一個形象，思想也只有一個，開闢天界名為遍凈，這是第四種意識的止息之處。 『沒有形色，是因為它從這裡開始，一切從對形色的執著中解脫，多種思想滅盡，達到無邊虛空的空慧感受的止息，開闢天界名為空慧行，這是第五種意識的止息之處。 『沒有形色，是因為它從這裡開始，一切從空行結束，超越無邊識，從慧的感受止息，開闢天界名為識慧，這是第六種意識的止息之處。 『沒有形色，是因為它從這裡開始，一切從識慧超越，無邊無用，從這種慧的感受止息，開闢天界名為無用受慧，這是第七種意識的止息之處。 『阿難，什麼是兩種感受的修行而獲得解脫呢？一種是從色因緣的修行道路，使不再有思想，開闢天界名為無思想，這是一種感受的修行而獲得解脫；一種是從無色因緣的修行道路，一切從無用中解脫而感受無思想，也有思想感受的止息，開闢天界名為無思想也有思想，這是兩種感受的修行而獲得解脫。阿難，第一種意識的止息之處，是從色行、因緣行道，若干身體若干思想，開闢天界名為人，也是一個地方。阿難，如果修行者知道這個意識的止息之處，也知道這個意識，從這裡習得，也知道從這裡消失，也知道這是快樂的，也知道這是更痛苦的，也知道從這裡可以得出解脫的要義。如果知道這些，阿難，這個修行者所知道的意識止息之處，是應該追求、應該期望、應該前往的地方嗎？』 阿難說：『不是。』 『阿難，第二種意識的止息之處，是從色行因緣行道，若干身體一個思想，開闢天界名為梵身，長壽的根本第一處。阿難，如果修行者知道這個意識的止息之處，也知道這個意識的止息之處從這裡習得，也知道從這裡消失，也知道這是快樂的，也知道這是更痛苦的，也知道從這裡可以得出解脫的要義。如果知道這些，阿難，這個修行者所知道的意識止息之處，是應該追求、應該期望、應該居住的地方嗎？』 阿難回答說：『不是。』 『阿難，第三種意識的止息之處，是從色行因緣行道，一個身體若干思想，開闢天界名為明。阿難，如果修行者知道這個意識的止息之處，也知道這個意識的止息之處從這裡習得，也知道從這裡消失，也知道這是快樂的，也知道這是更痛苦的，也知道從這裡可以得出解脫的要義。如果知道這些，阿難，這個修行者所知道的意識止息之處，是應該追求、應該期望、應該居住的地方嗎？』 『阿難，第四種意識的止息之處，是從色行因緣行道，一個形象的身體一個思想，開闢天界名為遍凈。阿難，如果修行者知道這個意識的止息之處，也知道這個意識的止息之處從這裡習得，也知道從這裡消失，也知道這是快樂的，也知道這是更痛苦的，也知道從這裡可以得出解脫的要義。如果知道這些，阿難，這個修行者所知道的意識止息之處，是應該追求、應該期望、應該居住的地方嗎？』 『阿難，第五種意識的止息之處，是從無色行因緣行道，一切從對形色的執著中解脫，地想已經滅盡，達到無邊虛空的空慧行感受的止息，開闢天界名為空慧。阿難，如果修行者知道這個意識的止息之處，也知道這個意識的止息之處從這裡習得，也知道從這裡消失，也知道這是快樂的，也知道這是更痛苦的，也知道從這裡可以得出解脫的要義。如果知道這些，阿難，這個修行者所知道的意識止息之處，是應該追求、應該期望、應該居住的地方嗎？』 『阿難，第六種意識的止息之處，是從無色行因緣行道，一切從空慧中解脫，達到無邊識的感受慧行止息，開闢天界名為識慧。阿難，如果修行者知道這個意識的止息之處，也知道這個意識的止息之處從這裡習得，也知道從這裡消失，也知道這是快樂的，也知道這是更痛苦的，也知道從這裡可以得出解脫的要義。如果知道這些，阿難，這個修行者所知道的意識止息之處，是應該追求、應該期望、應該居住的地方嗎？』 『阿難，第七種意識的止息之處，是從無色行因緣行道，一切從識慧中解脫，達到無邊無用，已經捨棄感受慧行，開闢天界名為無用受慧行。阿難，如果修行者知道這個意識的止息之處，也知道這個意識的止息之處從這裡習得，也知道從這裡消失，也知道這是快樂的，也知道這是更痛苦的，也知道從這裡可以得出解脫的要義。

'Having form, because it starts from here, one body with several thoughts, opening the heavens is called 'Ming Sheng' (Clear Sound), this is the place where the third consciousness ceases. 'Having form, because it starts from here, one body one image, thought is also one, opening the heavens is called 'Bian Jing' (Universal Purity), this is the place where the fourth consciousness ceases. 'Not having form, because it starts from here, everything is liberated from the attachment to form, multiple thoughts cease, reaching the cessation of the boundless void's wisdom of emptiness, opening the heavens is called 'Kong Hui Xing' (Practice of Emptiness Wisdom), this is the place where the fifth consciousness ceases. 'Not having form, because it starts from here, everything ends from the practice of emptiness, transcending boundless consciousness, ceasing from the feeling of wisdom, opening the heavens is called 'Shi Hui' (Consciousness Wisdom), this is the place where the sixth consciousness ceases. 'Not having form, because it starts from here, everything transcends from the wisdom of consciousness, boundless uselessness, ceasing from this feeling of wisdom, opening the heavens is called 'Wu Yong Shou Hui' (Useless Feeling Wisdom), this is the place where the seventh consciousness ceases. 'Ananda, what are the two practices of feeling that lead to liberation? One is the path of practice from the causes of form, making it so there are no more thoughts, opening the heavens is called 'Wu Si Xiang' (No Thought), this is one practice of feeling that leads to liberation; one is the path of practice from the causes of formlessness, everything is liberated from uselessness and feels no thought, there is also the cessation of the feeling of thought, opening the heavens is called 'Wu Si Xiang Yi You Si Xiang' (No Thought and Also Thought), these are the two practices of feeling that lead to liberation. Ananda, the first place where consciousness ceases, is from the practice of form, the path of causes, several bodies several thoughts, opening the heavens is called 'Ren' (Human), also a place. Ananda, if a practitioner knows this place where consciousness ceases, also knows this consciousness, learns from here, also knows it disappears from here, also knows it is joyful, also knows it is more painful, also knows the essential meaning of liberation can be obtained from here. If these are known, Ananda, is this place where consciousness ceases, known by the practitioner, a place that should be sought, should be hoped for, should be gone to?' 'Ananda, the second place where consciousness ceases, is from the practice of form, the path of causes, several bodies one thought, opening the heavens is called 'Fan Shen' (Brahma Body), the first place of the root of longevity. Ananda, if a practitioner knows this place where consciousness ceases, also knows this place where consciousness ceases is learned from here, also knows it disappears from here, also knows it is joyful, also knows it is more painful, also knows the essential meaning of liberation can be obtained from here. If these are known, Ananda, is this place where consciousness ceases, known by the practitioner, a place that should be sought, should be hoped for, should be lived in?' 'Ananda, the third place where consciousness ceases, is from the practice of form, the path of causes, one body several thoughts, opening the heavens is called 'Ming' (Clear). Ananda, if a practitioner knows this place where consciousness ceases, also knows this place where consciousness ceases is learned from here, also knows it disappears from here, also knows it is joyful, also knows it is more painful, also knows the essential meaning of liberation can be obtained from here. If these are known, Ananda, is this place where consciousness ceases, known by the practitioner, a place that should be sought, should be hoped for, should be lived in?' 'Ananda, the fourth place where consciousness ceases, is from the practice of form, the path of causes, one image body one thought, opening the heavens is called 'Bian Jing' (Universal Purity). Ananda, if a practitioner knows this place where consciousness ceases, also knows this place where consciousness ceases is learned from here, also knows it disappears from here, also knows it is joyful, also knows it is more painful, also knows the essential meaning of liberation can be obtained from here. If these are known, Ananda, is this place where consciousness ceases, known by the practitioner, a place that should be sought, should be hoped for, should be lived in?' 'Ananda, the fifth place where consciousness ceases, is from the practice of formlessness, the path of causes, everything is liberated from the attachment to form, the thought of earth has already ceased, reaching the cessation of the boundless void's practice of emptiness wisdom, opening the heavens is called 'Kong Hui' (Emptiness Wisdom). Ananda, if a practitioner knows this place where consciousness ceases, also knows this place where consciousness ceases is learned from here, also knows it disappears from here, also knows it is joyful, also knows it is more painful, also knows the essential meaning of liberation can be obtained from here. If these are known, Ananda, is this place where consciousness ceases, known by the practitioner, a place that should be sought, should be hoped for, should be lived in?' 'Ananda, the sixth place where consciousness ceases, is from the practice of formlessness, the path of causes, everything is liberated from the wisdom of emptiness, reaching the cessation of the boundless consciousness's feeling of wisdom, opening the heavens is called 'Shi Hui' (Consciousness Wisdom). Ananda, if a practitioner knows this place where consciousness ceases, also knows this place where consciousness ceases is learned from here, also knows it disappears from here, also knows it is joyful, also knows it is more painful, also knows the essential meaning of liberation can be obtained from here. If these are known, Ananda, is this place where consciousness ceases, known by the practitioner, a place that should be sought, should be hoped for, should be lived in?' 'Ananda, the seventh place where consciousness ceases, is from the practice of formlessness, the path of causes, everything is liberated from the wisdom of consciousness, reaching boundless uselessness, having already abandoned the feeling of wisdom, opening the heavens is called 'Wu Yong Shou Hui Xing' (Useless Feeling Wisdom Practice). Ananda, if a practitioner knows this place where consciousness ceases, also knows this place where consciousness ceases is learned from here, also knows it disappears from here, also knows it is joyful, also knows it is more painful, also knows the essential meaning of liberation can be obtained from here.

。如有知是時，阿難！為行道，所識止處，可應求、可應望、可應住處？」

「彼，阿難！第一受行從得解，有從色因緣行道，無有想亦不受，辟天名不思。若，阿難！為行道，已知是從受，亦知從受習、亦知從是沒、亦知是所樂、亦知是更苦，亦知從是要得出。如有知是時，阿難！為行道，是受行從得解，可應求、可應望、可應住處？」

「彼，阿難！第二受行從得解，有從不色因緣行道，一切不用從慧得度，過無有思想亦未離思想為受行止，辟天名為無有思想解。若，阿難！為行道，是受行從得解已知，為是解從是習，亦知從是沒、亦知是所樂、亦知是更苦、亦知從是要得出。如有知是時，阿難！為行道，是受行從得解，可應求、可應望、可應住處？」

「若，阿難！為行道，如是知、如是見，說為不知不見，若有是結使。是時應說為常、是時應說非常、是時應說世間有本、是時應說世間無有本、是時應說得道以死復生、是時應說得道不得死，為有無有度世死，從是結使。是時，阿難！為行道，是七識止處二受行從得解。如是，如有從諦慧見、從是意已解、已得解脫，是名為，阿難！為行道無所著從慧得解脫。亦有，阿難！八解脫處。何等為八？色觀色，是為第一解脫處；內觀色不想外觀色，是為第二解脫處；觀三十六物凈身受觀行止，是為第三解脫處；一切從色想已度，滅地想，若干想不念，無有量空慧已受竟，辟天名為空慧，是名為第四解脫處；一切從空慧已度，無有量識慧受竟，辟天名為識慧，是名為第五解脫處；一切從識慧得度，無所有不用受慧竟行，辟天名為不用無所用慧行，是為第六解脫處；一切從不用慧得度，無有思想亦不無有思想竟受止，辟天名為思想，是名為第七解脫處；一切從無有思想竟得度，滅思想亦覺盡身已更竟受止，是為第八解脫處。若已，阿難！行道，七識止處二受行從得解脫，亦是八解脫處是。如有是慧已，更見從是竟戢卻不用，已得解脫，如是本福已身更竟止，是名，阿難！行道無所著從兩行得解脫。」

佛說如是，阿難受行

佛陀說：『阿難，如果有人知道這些，爲了修行，那些被認為是行道者所認識、可以追求、可以期望、可以安住的地方嗎？』 『阿難，第一種感受的修行是從理解中獲得的解脫，它通過色（物質）的因緣進行修行，沒有思想，也不接受任何事物，這被稱為「不思」的境界。阿難，如果爲了修行，知道這種感受是從感受而來，也知道從感受中習得，也知道從感受中消失，也知道感受是快樂的，也知道感受是痛苦的，也知道必須從感受中解脫出來。如果有人知道這些，阿難，爲了修行，這種感受的修行是從理解中獲得的解脫，是應該追求、應該期望、應該安住的地方嗎？』 『阿難，第二種感受的修行是從理解中獲得的解脫，它通過非色（非物質）的因緣進行修行，完全不依賴於智慧而獲得解脫，超越了思想，也沒有脫離思想，從而使感受停止，這被稱為「無有思想解脫」。阿難，如果爲了修行，知道這種感受的修行是從理解中獲得的解脫，也知道這種解脫是從這種修行中習得的，也知道從這種修行中消失，也知道這種修行是快樂的，也知道這種修行是痛苦的，也知道必須從這種修行中解脫出來。如果有人知道這些，阿難，爲了修行，這種感受的修行是從理解中獲得的解脫，是應該追求、應該期望、應該安住的地方嗎？』 『阿難，如果爲了修行，像這樣知道、像這樣看見，卻說成不知道、看不見，如果還有這些束縛。這時應該說為常，這時應該說為非常，這時應該說世界有本源，這時應該說世界沒有本源，這時應該說得道後會死而復生，這時應該說得道后不會死，爲了有無度過生死，都是從這些束縛而來。阿難，爲了修行，這七種意識的止息之處，以及兩種感受的修行是從理解中獲得的解脫。像這樣，如果有人從真諦的智慧中看見，從這個意義上已經理解，已經獲得解脫，這被稱為，阿難，爲了修行，無所執著地從智慧中獲得解脫。』 『阿難，還有八種解脫之處。哪八種呢？色觀色，這是第一種解脫之處；內觀色而不想外觀色，這是第二種解脫之處；觀察身體的三十六種不凈之物，並停止對身體的感受的觀察，這是第三種解脫之處；完全超越了對色的想法，滅除了對地的想法，不再想各種各樣的想法，接受了無量虛空的智慧，這被稱為虛空智慧，這是第四種解脫之處；完全超越了虛空智慧，接受了無量識的智慧，這被稱為識的智慧，這是第五種解脫之處；完全超越了識的智慧，不再接受任何事物，並停止了智慧的修行，這被稱為無所用智慧的修行，這是第六種解脫之處；完全超越了無所用智慧，停止了有思想和無思想的修行，這被稱為思想，這是第七種解脫之處；完全超越了無思想，滅除了思想，也體驗了身體的完全停止，這是第八種解脫之處。如果，阿難，修行者已經從七種意識的止息之處和兩種感受的修行中獲得解脫，也達到了這八種解脫之處。如果有人擁有這樣的智慧，並且看到從這些修行中停止了不再使用，已經獲得解脫，像這樣，本來的福報已經完全停止，這被稱為，阿難，修行者無所執著地從兩種修行中獲得解脫。』 佛陀如是說，阿難接受並奉行。

The Buddha said, 'Ananda, if someone knows these things, for the sake of practice, are those places where a practitioner is known, can be sought, can be hoped for, and can abide?' Ananda replied, 'No.' 'Ananda, the first practice of feeling is liberation obtained from understanding, it practices through the causes and conditions of form (matter), without thought, and does not accept anything, this is called the state of 'non-thinking'. Ananda, if for the sake of practice, one knows that this feeling comes from feeling, also knows that it is learned from feeling, also knows that it disappears from feeling, also knows that feeling is pleasurable, also knows that feeling is painful, and also knows that one must be liberated from feeling. If someone knows these things, Ananda, for the sake of practice, is this practice of feeling, which is liberation obtained from understanding, a place that should be sought, should be hoped for, should be abided in?' 'Ananda, the second practice of feeling is liberation obtained from understanding, it practices through the causes and conditions of non-form (non-matter), completely not relying on wisdom to obtain liberation, transcending thought, and also not separating from thought, thereby stopping feeling, this is called 'liberation without thought'. Ananda, if for the sake of practice, one knows that this practice of feeling is liberation obtained from understanding, also knows that this liberation is learned from this practice, also knows that it disappears from this practice, also knows that this practice is pleasurable, also knows that this practice is painful, and also knows that one must be liberated from this practice. If someone knows these things, Ananda, for the sake of practice, is this practice of feeling, which is liberation obtained from understanding, a place that should be sought, should be hoped for, should be abided in?' 'Ananda, if for the sake of practice, one knows like this, sees like this, but says that one does not know, does not see, if there are still these fetters. At this time, one should say it is permanent, at this time, one should say it is impermanent, at this time, one should say the world has a beginning, at this time, one should say the world has no beginning, at this time, one should say that after attaining the path, one will die and be reborn, at this time, one should say that after attaining the path, one will not die, whether there is or is not passing through birth and death, all come from these fetters. Ananda, for the sake of practice, these seven places of cessation of consciousness, and the two practices of feeling are liberation obtained from understanding. Like this, if someone sees from the wisdom of truth, has already understood from this meaning, has already obtained liberation, this is called, Ananda, for the sake of practice, liberation obtained from wisdom without attachment.' 'Ananda, there are also eight places of liberation. What are the eight? Form contemplating form, this is the first place of liberation; internally contemplating form without thinking of external form, this is the second place of liberation; observing the thirty-six impure things of the body, and stopping the observation of the feelings of the body, this is the third place of liberation; completely transcending the idea of form, extinguishing the idea of earth, no longer thinking of various ideas, accepting the wisdom of limitless space, this is called the wisdom of space, this is the fourth place of liberation; completely transcending the wisdom of space, accepting the wisdom of limitless consciousness, this is called the wisdom of consciousness, this is the fifth place of liberation; completely transcending the wisdom of consciousness, no longer accepting anything, and stopping the practice of wisdom, this is called the practice of wisdom without use, this is the sixth place of liberation; completely transcending the wisdom without use, stopping the practice of having thought and not having thought, this is called thought, this is the seventh place of liberation; completely transcending no thought, extinguishing thought, and also experiencing the complete cessation of the body, this is the eighth place of liberation. If, Ananda, a practitioner has already obtained liberation from the seven places of cessation of consciousness and the two practices of feeling, and has also reached these eight places of liberation. If someone possesses such wisdom, and sees that from these practices, one has stopped using them, has already obtained liberation, like this, the original merit has completely stopped, this is called, Ananda, a practitioner obtaining liberation without attachment from the two practices.' The Buddha spoke thus, and Ananda accepted and practiced it.

現代漢語譯本：佛說人本欲生經

English version: The Buddha Speaks of the Sutra on the Fundamental Desire for Life