T01n0031_一切流攝守因經

大正藏第 01 冊 No. 0031 一切流攝守因經

No. 31 [No. 26(10), No. 125(40.6)]

佛說一切流攝守因經

後漢安息國三藏安世高譯

聞如是：

一時，佛在拘留國留國聚會法議思惟。是時，佛告比丘：「比丘！」應：「唯然。」比丘便從佛受教。佛便說是：「智者見者，比丘！為得流盡，不智者不見者流不得盡。何等，比丘！智者見者令流得盡，不智不見者流不得盡？但為本觀非本觀。非本觀者，未有欲便有欲生，已生欲，欲便增生不致；未生有流亦癡流便生，已生有亦癡便增多不致。癡者，比丘！不聞者，世間人，不見慧者，亦不從慧人聞法，亦不從慧人受教誡，亦不從慧人分別解，便得非本念。令未生流便生，已生流令增饒不致，未生有亦癡便生，已生有亦癡便增饒不致。以不知不解，如有令不可念法便念，可應念法者便不念。以應念法不念，不應念法者便念，便愛流生，已愛流生便增多不致，未生愛流亦癡流便生，已生愛流亦癡流便增多不致。聞者，比丘！道德弟子，以見慧者，以從慧者受教誡，亦從慧者分別解，便是如有知。非本念者，未生愛流便生，已生愛流便增多不致，未生愛流亦癡流便生，已生愛流亦癡流便增多不致。本念者，未生愛流不生，已生愛流能捨，未生愛流亦癡流不生，已生愛流亦癡流能捨。若是如有知便所法，不應念便不念，所應念法便念。以不應念法不念，應念法者念，令未生愛流不生，已生愛流便舍解，未生愛流亦癡流不生，已生愛流亦癡流便舍解。

「亦有比丘為七流，從是惱生、從是熱、從是憂。何等為七？有，比丘！有流從見斷，有流從攝斷，有流從避斷，有流從更斷，有流從忍斷，有流從曉斷，有流從行念斷。

「何等，比丘！流從見斷？是聞，比丘！癡，不聞者，世間人，不見賢者，亦不從賢者解，亦不從賢者解教誡，令如是非本念：前世我為有不？前世我為無有不？前世我為何等？前世我為云何？未來世我當有不？未來世我當無有不？未來世我當云何？未來世我云何為？自身爭疑有何等有？是人從何來？當復往至何許？是要當云何？以如是非本念者，為六處疑生、異異結生。莊有是身？莊無有是身？是為疑生，生自計身身見。如是疑生，生自計是身、是我身；為是疑生身、生身相見，為是疑生，生非身見是身，為是疑生，生計是為是我身。所覺所說、所作所更、所舉所起，彼彼處處，所作所行善惡受罪，止不生亦生亦爾。

「是，比丘！結令結、疑令疑，惡疑不正見，跳疑結疑相著，比丘！不聞者世間人，從是苦習有，從是生致。聞者，比丘！道弟子，是苦如有知，是習如有知，是盡滅如有知，是苦滅行令滅如有知。如是知已，如是見，便三縛結畢盡：一者身結，二者疑結，三者行愿結。以是三結盡，便隨道得一，不復墮惡處，當得度世。在人間天上，不過七世，已更七世便畢苦。若，比丘！不知者、不見者所生流，從惱熱憂令從見者斷，為是流惱熱憂不復有，是名為，比丘！從見流斷。

「何等為，比丘！流從守斷？是聞比丘行者，眼見色，攝眼根自守，行惡露觀；念本從所生。比丘！眼根不守攝，行令從惡露觀，從念本所生流惱熱憂，以眼根守攝止，便從惡露見本觀，便所流惱熱憂便不有，是為，比丘！流從守斷

現代漢語譯本：佛陀在拘留國聚會的地方，思考著法義。當時，佛陀對比丘們說：『比丘們！』比丘們回答：『是的，世尊。』比丘們便遵從佛陀的教誨。佛陀便說道：『有智慧、能洞察的人，比丘們，能夠使煩惱的流逝殆盡；沒有智慧、不能洞察的人，煩惱的流逝就不能停止。那麼，比丘們，什麼是有智慧、能洞察的人，能夠使煩惱的流逝殆盡，而沒有智慧、不能洞察的人，煩惱的流逝就不能停止呢？關鍵在於是否進行根本的觀照。不進行根本觀照的人，在沒有慾望時便會生起慾望，已經生起的慾望，會不斷增長而無法停止；沒有生起的有漏和愚癡也會生起，已經生起的有漏和愚癡也會不斷增長而無法停止。愚癡的人，比丘們，沒有聽聞佛法的人，世俗之人，不能見到智慧的人，也不從有智慧的人那裡聽聞佛法，也不從有智慧的人那裡接受教誨，也不從有智慧的人那裡分別理解，便會產生非根本的念頭。這使得未生起的煩惱生起，已生起的煩惱不斷增長而無法停止；未生起的有漏和愚癡也會生起，已生起的有漏和愚癡也會不斷增長而無法停止。因為不瞭解、不理解，所以會把不應該想的事情想起來，而把應該想的事情反而不想。因為不想應該想的事情，反而想不應該想的事情，就會產生愛慾的流，已經產生的愛慾的流會不斷增長而無法停止；未生起的愛慾的流和愚癡的流也會生起，已生起的愛慾的流和愚癡的流也會不斷增長而無法停止。聽聞佛法的人，比丘們，道德的弟子，因為見到有智慧的人，從有智慧的人那裡接受教誨，也從有智慧的人那裡分別理解，便會具有正確的認知。對於非根本的念頭，未生起的愛慾的流不會生起，已生起的愛慾的流能夠捨棄；未生起的愛慾的流和愚癡的流也不會生起，已生起的愛慾的流和愚癡的流能夠捨棄。如果具有正確的認知，就會知道什麼法不應該想，便不去想；什麼法應該想，便去想。因為不想不應該想的法，而想應該想的法，就會使未生起的愛慾的流不生起，已生起的愛慾的流便會捨棄解脫；未生起的愛慾的流和愚癡的流也不會生起，已生起的愛慾的流和愚癡的流便會捨棄解脫。 還有比丘因為七種煩惱的流，而產生苦惱、熱惱和憂愁。這七種是什麼呢？有煩惱的流是從見解上斷除的，有煩惱的流是從攝持上斷除的，有煩惱的流是從避開上斷除的，有煩惱的流是從改變上斷除的，有煩惱的流是從忍耐上斷除的，有煩惱的流是從覺悟上斷除的，有煩惱的流是從修行念頭上斷除的。 那麼，比丘們，什麼是從見解上斷除的煩惱的流呢？這是指，比丘們，愚癡、沒有聽聞佛法的人，世俗之人，不能見到賢者，也不從賢者那裡理解佛法，也不從賢者那裡接受教誨，就會產生非根本的念頭：『我前世存在嗎？』『我前世不存在嗎？』『我前世是什麼樣的？』『我前世是如何的？』『我未來世會存在嗎？』『我未來世不會存在嗎？』『我未來世會是什麼樣的？』『我未來世會如何？』自身疑惑：『我有什麼？』『這個人從哪裡來？』『將要往哪裡去？』『最終會怎麼樣？』因為這些非根本的念頭，就會產生六種疑惑，產生各種不同的執著。『我擁有這個身體嗎？』『我沒有這個身體嗎？』這些疑惑產生后，就會產生執著于身體的見解。因為這些疑惑產生，就會執著于這個身體，認為『這是我的身體』；因為這些疑惑產生，就會產生『非身見』，認為『這個不是身體』；因為這些疑惑產生，就會執著于『這是我的身體』。所感受的、所說的、所做的、所經歷的、所舉起的、所產生的，在各個地方，所做的、所行的善惡行為都會受到相應的果報，停止不生，或者生起也是如此。 比丘們，這些是束縛的根源，是疑惑的根源，是邪惡的疑惑和不正的見解，是跳躍的疑惑和相互糾纏的疑惑。比丘們，沒有聽聞佛法的人，世俗之人，會因此而產生痛苦，會因此而遭受苦難。聽聞佛法的人，比丘們，道德的弟子，會如實地知道什麼是苦，如實地知道什麼是苦的根源，如實地知道什麼是苦的滅盡，如實地知道什麼是通往苦滅的道路。這樣知道后，這樣觀察后，就會徹底斷除三種束縛：一是身見，二是疑見，三是戒禁取見。因為這三種束縛斷盡，就會隨道而行，不再墮入惡道，最終會度脫生死。在人間天上，不會超過七次輪迴，經過七次輪迴就會徹底解脫痛苦。如果，比丘們，不瞭解、不能洞察的人所產生的煩惱的流，會因為從見解上斷除而不再有，這就是，比丘們，從見解上斷除煩惱的流。 那麼，比丘們，什麼是從攝持上斷除的煩惱的流呢？這是指，比丘們，修行的人，眼睛看到顏色，會攝持自己的眼根，自我守護，進行不凈觀；憶念自己是從哪裡產生的。比丘們，如果眼根不攝持，不自我守護，就會產生不凈觀，就會從憶念自己是從哪裡產生的而產生煩惱、熱惱和憂愁；如果眼根攝持，自我守護，就會從不凈觀中看到根本的真相，那麼煩惱、熱惱和憂愁就不會產生。這就是，比丘們，從攝持上斷除煩惱的流。

English version: The Buddha was in the country of Kuru, at a gathering place, contemplating the Dharma. At that time, the Buddha said to the monks, 'Monks!' The monks replied, 'Yes, Lord.' The monks then followed the Buddha's teachings. The Buddha then said, 'Those who are wise and insightful, monks, are able to exhaust the flow of afflictions; those who are not wise and insightful are unable to stop the flow of afflictions. So, monks, what is it that allows the wise and insightful to exhaust the flow of afflictions, while the unwise and uninsightful cannot stop the flow of afflictions? It is whether or not one engages in fundamental contemplation. Those who do not engage in fundamental contemplation will generate desire when there is no desire, and once desire has arisen, it will continue to grow without ceasing; unarisen outflows and ignorance will also arise, and arisen outflows and ignorance will continue to grow without ceasing. The ignorant, monks, those who have not heard the Dharma, worldly people, who cannot see the wise, do not hear the Dharma from the wise, do not receive teachings from the wise, and do not understand through the wise, will generate non-fundamental thoughts. This causes unarisen afflictions to arise, and arisen afflictions to grow without ceasing; unarisen outflows and ignorance will also arise, and arisen outflows and ignorance will continue to grow without ceasing. Because they do not know and do not understand, they will think about what they should not think about, and not think about what they should think about. Because they do not think about what they should think about, but think about what they should not think about, the flow of craving will arise, and the arisen flow of craving will continue to grow without ceasing; unarisen flows of craving and ignorance will also arise, and arisen flows of craving and ignorance will continue to grow without ceasing. Those who hear the Dharma, monks, moral disciples, because they see the wise, receive teachings from the wise, and understand through the wise, will have correct understanding. Regarding non-fundamental thoughts, unarisen flows of craving will not arise, and arisen flows of craving can be abandoned; unarisen flows of craving and ignorance will also not arise, and arisen flows of craving and ignorance can be abandoned. If one has correct understanding, one will know what Dharma should not be thought about, and will not think about it; what Dharma should be thought about, and will think about it. Because one does not think about what should not be thought about, but thinks about what should be thought about, unarisen flows of craving will not arise, and arisen flows of craving will be abandoned and liberated; unarisen flows of craving and ignorance will also not arise, and arisen flows of craving and ignorance will be abandoned and liberated.' There are also monks who experience suffering, heat, and sorrow because of seven flows of afflictions. What are these seven? There are flows of afflictions that are cut off from view, flows of afflictions that are cut off from restraint, flows of afflictions that are cut off from avoidance, flows of afflictions that are cut off from change, flows of afflictions that are cut off from patience, flows of afflictions that are cut off from understanding, and flows of afflictions that are cut off from the practice of mindfulness. So, monks, what are the flows of afflictions that are cut off from view? This refers to, monks, the ignorant, those who have not heard the Dharma, worldly people, who cannot see the wise, do not understand the Dharma from the wise, and do not receive teachings from the wise, will generate non-fundamental thoughts: 'Did I exist in the past?' 'Did I not exist in the past?' 'What was I like in the past?' 'How was I in the past?' 'Will I exist in the future?' 'Will I not exist in the future?' 'What will I be like in the future?' 'How will I be in the future?' Doubting oneself: 'What do I have?' 'Where does this person come from?' 'Where will they go?' 'What will be the end?' Because of these non-fundamental thoughts, six doubts will arise, and various attachments will arise. 'Do I possess this body?' 'Do I not possess this body?' When these doubts arise, they will generate views that are attached to the body. Because these doubts arise, they will be attached to this body, thinking, 'This is my body'; because these doubts arise, they will generate 'non-body views,' thinking, 'This is not a body'; because these doubts arise, they will be attached to 'This is my body.' What is felt, what is said, what is done, what is experienced, what is raised, what is generated, in every place, the good and bad actions that are done and practiced will receive corresponding consequences, whether they cease to arise or arise, it is the same. Monks, these are the roots of bondage, the roots of doubt, the evil doubts and wrong views, the jumping doubts and the intertwined doubts. Monks, those who have not heard the Dharma, worldly people, will suffer because of this, and will experience hardship because of this. Those who hear the Dharma, monks, moral disciples, will truly know what suffering is, truly know what the root of suffering is, truly know what the cessation of suffering is, and truly know what the path to the cessation of suffering is. Having known this, having observed this, they will completely cut off the three bonds: first, the bond of self-view; second, the bond of doubt; and third, the bond of attachment to rites and rituals. Because these three bonds are cut off, they will follow the path, no longer fall into evil realms, and will ultimately be liberated from birth and death. In the human and heavenly realms, they will not exceed seven lifetimes, and after seven lifetimes they will be completely liberated from suffering. If, monks, the flows of afflictions generated by those who do not understand and cannot see, are cut off from view, then these flows of afflictions will no longer exist. This is, monks, the cutting off of the flows of afflictions from view. So, monks, what are the flows of afflictions that are cut off from restraint? This refers to, monks, those who practice, when their eyes see colors, they will restrain their eye faculties, guard themselves, and practice contemplation of impurity; they will remember where they came from. Monks, if the eye faculties are not restrained, and one does not guard oneself, then the contemplation of impurity will arise, and from remembering where one came from, afflictions, heat, and sorrow will arise; if the eye faculties are restrained, and one guards oneself, then from the contemplation of impurity, one will see the fundamental truth, and then afflictions, heat, and sorrow will not arise. This is, monks, the cutting off of the flows of afflictions from restraint.

。耳、鼻、口、身、意亦爾。

「何等為，比丘！流從避斷？是聞比丘行者，所應從自守，避弊象、避弊馬、避弊牛、避弊狗、避弊虺、避深坑、避蒺䔧、避溪、避危、避陂池、避山、避不安、避河、避深澗、避惡知識、避惡伴、避惡求、避惡受、避惡處、避惡臥具所臥具。從賢者疑生，如是應，比丘！當避，如是上說不離，所生流惱熱憂已得避，令是流惱熱憂不復有，是名為，比丘！流從避斷。

「何等為，比丘！流從用斷？是聞比丘行者，從所用被服，不綺故、不樂故、不貪故、不嚴事故，但為令是身卻蚊、蚋、風、日曝、含毒相更從，亂意生亦自守，所食不樂故、不貪故、不健故、不端正故，但令是身得住行道故，供養令斷故。痛癢、新痛癢不復起，令從是差不隨罪，得力安隱行，令從所更臥具牀蓆，不綺故、不樂故、不貪故、不嚴事故，但令從是是身以有用劇苦疲惓令得止，亦令從所樂用、樂所用，不綺故、不樂故、不貪故、不嚴事故，但為令從是是身以生有痛惱大劇甚痛不可意從斷，令救令解止，若比丘從不用故，生流惱熱憂以從用得止，為所流惱熱憂不復有，是名為，諸比丘！流從以更得斷。

「何等為，比丘！流從忍斷？是聞比丘行者，發精進行令斷惡法，受清凈法行，增發膽力，堅精進方便，不捨清凈法。方便聽令是身肌肉骨消干壞並髓肪皮，但令所應發精進所得，令得膽者、堅者、精進方便者，所求未得精進，不可中止。便行者比丘，能忍寒熱飢渴、蚊蚋風日曝令止含毒，從聞不可語言憍慢意以來，能忍能暇，以生有含毒痛惱、不可意劇痛能過止。若，比丘！從不忍耐所生流熱惱憂，令從過、令從是行，不復流惱熱憂，令得止，是名為，比丘！流從忍耐斷。

「何等為比丘流從曉斷？是聞，諸比丘！比丘已生欲，令不聽、不過；舍、曉相、卻離；已生瞋恚，不聽、不過；舍、曉相、卻離；已生殺欺盜，不聽，不過，舍，曉相，卻離。若，諸比丘！不從曉，生流惱熱憂，已從曉不生，便所流惱熱憂令無復有，是名為，諸比丘！流從曉斷。

「何等為，比丘！流從增行斷？是聞諸比丘意，比丘意覺有增念行，獨坐止卻猗離惡轉法。分別覺亦如是，精進覺亦如是，喜覺亦如是，猗覺亦如是，定覺亦如是，觀卻覺行亦如是，不聽、不過、舍、曉相、卻。若，諸比丘！不行不增所生流惱熱憂已行增，為所流惱熱憂不復有，是名為，諸比丘！流從行增斷。

「若，諸比丘！所流應從見斷，已從見斷；若所流應從守攝斷，已從守攝斷；若流因從避斷，已從避斷；若流因從用斷，已從用斷；若流因從忍過斷，已從忍過斷；若流因從曉斷，已從曉斷；若流因從行增斷，已從行增斷；是名為，諸比丘！一切流攝守因，已壞惡愛，從世間逮得度世，舍縛結，得要離苦。」

佛說是，從是聞比丘，意受喜行，得度世竟得道

現代漢語譯本：耳朵、鼻子、嘴巴、身體、意識也是如此。 『比丘們，什麼是通過避免來斷絕煩惱的？』 聽說有比丘修行者，應當自我守護，避開劣象、避開劣馬、避開劣牛、避開劣狗、避開毒蛇、避開深坑、避開蒺藜、避開溪流、避開危險、避開池塘、避開山、避開不安、避開河流、避開深澗、避開惡知識、避開惡伴侶、避開惡求、避開惡受、避開惡處、避開惡臥具和所臥之處。從賢者那裡產生疑惑，應當如此。比丘們，應當避免，如上所說不離，所產生的煩惱、熱惱、憂愁已經得以避免，使這些煩惱、熱惱、憂愁不再產生，這被稱為，比丘們，通過避免來斷絕煩惱。 『比丘們，什麼是通過使用來斷絕煩惱的？』 聽說有比丘修行者，對於所使用的衣服，不是爲了華麗、不是爲了快樂、不是爲了貪慾、不是爲了裝飾，只是爲了讓身體能夠抵禦蚊子、蚋蟲、風、日曬、毒蟲的侵擾，以及防止由此產生的雜亂思緒，自我守護。對於所吃的食物，不是爲了快樂、不是爲了貪慾、不是爲了健康、不是爲了美觀，只是爲了讓身體能夠維持修行，爲了斷除供養。痛苦、新的痛苦不再產生，從而使身體康復，不隨罪惡，獲得力量，安穩地修行。對於所使用的臥具牀蓆，不是爲了華麗、不是爲了快樂、不是爲了貪慾、不是爲了裝飾，只是爲了讓身體能夠休息，停止劇烈的疲勞。對於所喜歡使用的、所樂於使用的東西，不是爲了華麗、不是爲了快樂、不是爲了貪慾、不是爲了裝飾，只是爲了讓身體所產生的痛苦、劇烈的痛苦、不適感得以斷除，得以救治，得以停止。如果比丘因為不使用而產生煩惱、熱惱、憂愁，通過使用而得以停止，使這些煩惱、熱惱、憂愁不再產生，這被稱為，比丘們，通過使用來斷絕煩惱。 『比丘們，什麼是通過忍耐來斷絕煩惱的？』 聽說有比丘修行者，發起精進，斷除惡法，接受清凈法，增長膽力，堅定精進的方便，不捨棄清凈法。方便地聽任身體肌肉骨骼消瘦乾枯，甚至髓脂肪皮都消磨殆盡，只要能夠發起精進，獲得膽量、堅定、精進的方便，所追求的尚未得到，精進就不可中止。修行者比丘，能夠忍受寒冷、炎熱、飢餓、乾渴、蚊蟲、風吹日曬，以及毒蟲的侵擾，能夠忍受從聽到不可言說的傲慢之意，能夠忍受由此產生的毒痛、不適的劇痛。如果，比丘們，因為不忍耐而產生的煩惱、熱惱、憂愁，通過忍耐而得以消除，使這些煩惱、熱惱、憂愁不再產生，這被稱為，比丘們，通過忍耐來斷絕煩惱。 『比丘們，什麼是通過覺悟來斷絕煩惱的？』 聽說，比丘們，比丘已經產生的慾望，不聽任、不放縱；捨棄、覺悟其本質、遠離；已經產生的嗔恚，不聽任、不放縱；捨棄、覺悟其本質、遠離；已經產生的殺生、欺騙、偷盜，不聽任、不放縱；捨棄、覺悟其本質、遠離。如果，比丘們，不通過覺悟，產生的煩惱、熱惱、憂愁，已經通過覺悟不再產生，那麼這些煩惱、熱惱、憂愁就不再存在，這被稱為，比丘們，通過覺悟來斷絕煩惱。 『比丘們，什麼是通過增進行為來斷絕煩惱的？』 聽說，比丘們，比丘的意念覺察到有增長的念頭，獨自靜坐，停止、捨棄、遠離惡法。分別覺也是如此，精進覺也是如此，喜悅覺也是如此，輕安覺也是如此，禪定覺也是如此，觀照覺也是如此，不聽任、不放縱、捨棄、覺悟其本質、遠離。如果，比丘們，不通過增進行為而產生的煩惱、熱惱、憂愁，已經通過增進行為而不再產生，那麼這些煩惱、熱惱、憂愁就不再存在，這被稱為，比丘們，通過增進行為來斷絕煩惱。 『如果，比丘們，應該通過見解來斷絕的煩惱，已經通過見解斷絕；如果應該通過守護攝持來斷絕的煩惱，已經通過守護攝持斷絕；如果應該通過避免來斷絕的煩惱，已經通過避免斷絕；如果應該通過使用來斷絕的煩惱，已經通過使用斷絕；如果應該通過忍耐來斷絕的煩惱，已經通過忍耐斷絕；如果應該通過覺悟來斷絕的煩惱，已經通過覺悟斷絕；如果應該通過增進行為來斷絕的煩惱，已經通過增進行為斷絕；這被稱為，比丘們，一切煩惱的攝持之因，已經摧毀了惡愛，從世間獲得了解脫，捨棄了束縛，得到了最終的離苦。』 佛陀說完這些，聽聞的比丘們，心中充滿喜悅，修行，最終得道。

English version: The ear, nose, mouth, body, and mind are also like this. 'What, bhikkhus, is the cutting off of the outflows by avoiding? It is when a bhikkhu, having heard, practices, should guard himself, avoid inferior elephants, avoid inferior horses, avoid inferior cattle, avoid inferior dogs, avoid snakes, avoid deep pits, avoid thorns, avoid streams, avoid dangers, avoid ponds, avoid mountains, avoid unease, avoid rivers, avoid deep ravines, avoid bad teachers, avoid bad companions, avoid bad seeking, avoid bad receiving, avoid bad places, avoid bad bedding and places to lie down. From the wise, doubts arise, thus it should be. Bhikkhus, one should avoid, as said above, not departing, the arising of afflictions, heat, and sorrow have already been avoided, causing these afflictions, heat, and sorrow to no longer arise, this is called, bhikkhus, the cutting off of the outflows by avoiding.' 'What, bhikkhus, is the cutting off of the outflows by using? It is when a bhikkhu, having heard, practices, regarding the clothes he uses, not for adornment, not for pleasure, not for greed, not for decoration, but only to protect the body from mosquitoes, gnats, wind, sun exposure, and poisonous insects, and to guard against the arising of confused thoughts. Regarding the food he eats, not for pleasure, not for greed, not for health, not for beauty, but only to allow the body to continue practicing the path, to end the need for offerings. Pain, new pain no longer arises, thus the body recovers, not following sin, gaining strength, practicing peacefully. Regarding the bedding and mats he uses, not for adornment, not for pleasure, not for greed, not for decoration, but only to allow the body to rest, to stop intense fatigue. Regarding what he likes to use, what he enjoys using, not for adornment, not for pleasure, not for greed, not for decoration, but only to end, to heal, to stop the pain, intense pain, and discomfort that arise in the body. If a bhikkhu, because of not using, experiences afflictions, heat, and sorrow, and through using, they cease, causing these afflictions, heat, and sorrow to no longer arise, this is called, bhikkhus, the cutting off of the outflows by using.' 'What, bhikkhus, is the cutting off of the outflows by enduring? It is when a bhikkhu, having heard, practices, initiates effort to cut off evil dharmas, accepts pure dharmas, increases courage, strengthens the means of effort, and does not abandon pure dharmas. He allows the muscles and bones of the body to become emaciated and withered, even the marrow, fat, and skin to be worn away, as long as he can initiate effort, gain courage, firmness, and the means of effort. What he seeks has not yet been attained, and his effort cannot be stopped. The practicing bhikkhu is able to endure cold, heat, hunger, thirst, mosquitoes, gnats, wind, sun exposure, and the attacks of poisonous insects. He is able to endure the arrogance that comes from hearing unspeakable things, and he is able to endure the poisonous pain, the intense pain of discomfort that arises. If, bhikkhus, the afflictions, heat, and sorrow that arise from not enduring are overcome through endurance, causing these afflictions, heat, and sorrow to no longer arise, this is called, bhikkhus, the cutting off of the outflows by enduring.' 'What, bhikkhus, is the cutting off of the outflows by understanding? It is when, bhikkhus, a bhikkhu, having already generated desire, does not allow it, does not indulge it; he abandons it, understands its nature, and distances himself from it. Having already generated anger, he does not allow it, does not indulge it; he abandons it, understands its nature, and distances himself from it. Having already generated killing, deception, and stealing, he does not allow it, does not indulge it; he abandons it, understands its nature, and distances himself from it. If, bhikkhus, the afflictions, heat, and sorrow that arise from not understanding no longer arise through understanding, then these afflictions, heat, and sorrow no longer exist, this is called, bhikkhus, the cutting off of the outflows by understanding.' 'What, bhikkhus, is the cutting off of the outflows by increasing practice? It is when, bhikkhus, a bhikkhu's mind perceives an increase in thoughts, he sits alone, stops, abandons, and distances himself from evil dharmas. The same is true for the perception of discrimination, the perception of effort, the perception of joy, the perception of tranquility, the perception of concentration, and the perception of contemplation. He does not allow them, does not indulge them, abandons them, understands their nature, and distances himself from them. If, bhikkhus, the afflictions, heat, and sorrow that arise from not increasing practice no longer arise through increasing practice, then these afflictions, heat, and sorrow no longer exist, this is called, bhikkhus, the cutting off of the outflows by increasing practice.' 'If, bhikkhus, the outflows that should be cut off by view have already been cut off by view; if the outflows that should be cut off by guarding and restraining have already been cut off by guarding and restraining; if the outflows that should be cut off by avoiding have already been cut off by avoiding; if the outflows that should be cut off by using have already been cut off by using; if the outflows that should be cut off by enduring have already been cut off by enduring; if the outflows that should be cut off by understanding have already been cut off by understanding; if the outflows that should be cut off by increasing practice have already been cut off by increasing practice; this is called, bhikkhus, the cause of all outflows being restrained, evil desires having been destroyed, having attained liberation from the world, having abandoned bonds, and having attained the ultimate release from suffering.' The Buddha having said this, the bhikkhus who heard it, their minds filled with joy, practiced, and ultimately attained the path.

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現代漢語譯本：佛說一切流攝守因經

English version: The Sutra Spoken by the Buddha on the Causes of Gathering and Guarding All Flows