T01n0036_本相猗致經

大正藏第 01 冊 No. 0036 本相猗致經

No. 36 [No. 26(51), No. 37]

佛說本相猗致經

後漢安息國三藏安世高譯

聞如是：

一時，佛在舍衛國祇樹給孤獨園。佛便告比丘：「本有愛不見不了，今見有從有愛，設是本有愛無有今為有，今見分明。從是本因緣，令致有愛，有愛，比丘！從致有本，不為無有本。何等為，比丘！從有愛致本？謂為癡。

「癡亦，比丘！有從致本，不為無有本。何等為，比丘！癡有本從致？謂為五蓋。

「五蓋，比丘！亦從有本致，不為無有本。何等為，比丘！五蓋從有致？謂為三惡行。

「三惡行，比丘！亦有本從致，不為無有本。何等為，比丘！三惡行本從致？謂為不攝根。

「不攝根，比丘！亦有本從致，不為無有本。何等為，比丘！不攝根從致？謂非本念故。

「非本念，比丘！亦有本從致，不為無有本。何等為，比丘！非本念從致？謂不信故。

「不信，比丘！亦有本從致，不為無有本。何等為，比丘！不信本從致？謂惡非法聞故。

「非法聞，比丘！亦有本從致，不為無有本。何等為，比丘！非法聞本從致？謂非賢者人事。

「非賢者亦有本從致，不為無有本。何等為，比丘！非賢者從致？謂非賢者人共會樂。

「如是，比丘，已不賢者聚會滿，令不賢者事滿；已不賢者事滿，令非法滿；已非法滿，令不信滿；已不信滿，令非本念滿；已非本念滿，令不攝根滿；已不攝根滿，令三惡行犯法滿；已三惡行犯法滿，令五蓋滿；已五蓋滿，令癡滿；已癡滿，令有世間愛滿。如是愛樂滿，稍轉稍轉猗增有。

「度世智慧解脫亦有本，不為無有本。何等為度世智慧解脫本？謂七覺意為本。

「七覺意從有本，不為無有本。何等為七覺意從有本？謂為四意止。

「四意止從有本，不為無有本。何等為，比丘！四意止從有本？謂三清凈行。

「三清凈，比丘！亦有本從行，不為無有本。何等為，比丘！三清凈有本？謂為守攝根。

「守攝根亦有本，不為無有本。何等為，比丘！守攝根有本？謂為本念故。

「本念，比丘！亦有本，不為無有本。何等為，比丘！本念本？謂為信本。

「信本，比丘！亦有本，不為無有本。何等為，比丘！信本有本？謂聞法經本。

「聞法經亦有本，不為無有本。何等為聞法經本？謂事賢者本。

「事賢者亦有本，不為無有本。何等為事賢者有本？謂賢者聚本。

「如是，比丘！聚賢者能得事賢者；已事賢者，便聞法言；已聞法言，便致信本；已致信本，便得念本；已得念本，便攝守根；已攝守根，便得三清凈；已有三清凈，便得四意止；已得四意止本，便有七覺意；已有七覺意，便有無為解脫得度世。如是解脫度世，轉轉本，令得度世。」

佛說如是，弟子受行

現代漢語譯本： 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。佛陀告訴比丘們：『最初的愛慾，人們看不見也無法瞭解，現在看到它從已有的愛慾產生。假設最初沒有愛慾，現在也不會有。現在看得清清楚楚，從這個根本因緣，導致產生愛慾。比丘們，愛慾的產生有其根本，並非無根無源。那麼，比丘們，什麼導致愛慾的根本呢？那就是愚癡。』 『比丘們，愚癡也有其產生的根本，並非無根無源。那麼，比丘們，什麼導致愚癡的根本呢？那就是五蓋。』 『比丘們，五蓋也有其產生的根本，並非無根無源。那麼，比丘們，什麼導致五蓋的根本呢？那就是三種惡行。』 『比丘們，三種惡行也有其產生的根本，並非無根無源。那麼，比丘們，什麼導致三種惡行的根本呢？那就是不攝持根門。』 『比丘們，不攝持根門也有其產生的根本，並非無根無源。那麼，比丘們，什麼導致不攝持根門的根本呢？那就是沒有正念。』 『比丘們，沒有正念也有其產生的根本，並非無根無源。那麼，比丘們，什麼導致沒有正念的根本呢？那就是不信。』 『比丘們，不信也有其產生的根本，並非無根無源。那麼，比丘們，什麼導致不信的根本呢？那就是聽聞了邪惡的非法之言。』 『比丘們，聽聞非法之言也有其產生的根本，並非無根無源。那麼，比丘們，什麼導致聽聞非法之言的根本呢？那就是與非賢者交往。』 『比丘們，與非賢者交往也有其產生的根本，並非無根無源。那麼，比丘們，什麼導致與非賢者交往的根本呢？那就是喜歡與非賢者聚會。』 『比丘們，這樣，與非賢者聚會圓滿，導致非賢者之事圓滿；非賢者之事圓滿，導致非法圓滿；非法圓滿，導致不信圓滿；不信圓滿，導致沒有正念圓滿；沒有正念圓滿，導致不攝持根門圓滿；不攝持根門圓滿，導致三種惡行犯法圓滿；三種惡行犯法圓滿，導致五蓋圓滿；五蓋圓滿，導致愚癡圓滿；愚癡圓滿，導致對世間的愛慾圓滿。這樣，愛慾圓滿，逐漸增長，不斷累積。』 『比丘們，超越世間的智慧解脫也有其根本，並非無根無源。那麼，什麼是超越世間的智慧解脫的根本呢？那就是七覺支。』 『七覺支也有其產生的根本，並非無根無源。那麼，什麼是七覺支的根本呢？那就是四念處。』 『比丘們，四念處也有其產生的根本，並非無根無源。那麼，比丘們，什麼是四念處的根本呢？那就是三種清凈行。』 『比丘們，三種清凈行也有其產生的根本，並非無根無源。那麼，比丘們，什麼是三種清凈行的根本呢？那就是守護根門。』 『守護根門也有其根本，並非無根無源。那麼，比丘們，什麼是守護根門的根本呢？那就是正念。』 『比丘們，正念也有其根本，並非無根無源。那麼，比丘們，什麼是正念的根本呢？那就是信。』 『比丘們，信也有其根本，並非無根無源。那麼，比丘們，什麼是信的根本呢？那就是聽聞佛法。』 『聽聞佛法也有其根本，並非無根無源。那麼，什麼是聽聞佛法的根本呢？那就是親近賢者。』 『親近賢者也有其根本，並非無根無源。那麼，什麼是親近賢者的根本呢？那就是與賢者聚會。』 『比丘們，這樣，與賢者聚會能使人親近賢者；親近賢者，就能聽聞佛法；聽聞佛法，就能產生信；產生信，就能得到正念；得到正念，就能守護根門；守護根門，就能得到三種清凈行；有了三種清凈行，就能得到四念處；得到四念處，就能有七覺支；有了七覺支，就能得到無為解脫，超越世間。這樣解脫超越世間，逐漸深入根本，最終得以解脫。』 佛陀如此宣說，弟子們歡喜奉行。

English version: Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. The Buddha then addressed the monks, saying: 'The original craving is unseen and not understood. Now it is seen that it arises from existing craving. If there were no original craving, there would be no present craving. Now it is clearly seen that from this fundamental cause, craving arises. Monks, craving has a root cause, it is not without a root. What, monks, is the root cause of craving? It is ignorance.' 'Monks, ignorance also has a root cause, it is not without a root. What, monks, is the root cause of ignorance? It is the five hindrances.' 'Monks, the five hindrances also have a root cause, they are not without a root. What, monks, is the root cause of the five hindrances? It is the three evil actions.' 'Monks, the three evil actions also have a root cause, they are not without a root. What, monks, is the root cause of the three evil actions? It is the non-guarding of the senses.' 'Monks, the non-guarding of the senses also has a root cause, it is not without a root. What, monks, is the root cause of the non-guarding of the senses? It is the lack of mindfulness.' 'Monks, the lack of mindfulness also has a root cause, it is not without a root. What, monks, is the root cause of the lack of mindfulness? It is lack of faith.' 'Monks, lack of faith also has a root cause, it is not without a root. What, monks, is the root cause of lack of faith? It is hearing evil and unrighteous teachings.' 'Monks, hearing unrighteous teachings also has a root cause, it is not without a root. What, monks, is the root cause of hearing unrighteous teachings? It is associating with non-virtuous people.' 'Monks, associating with non-virtuous people also has a root cause, it is not without a root. What, monks, is the root cause of associating with non-virtuous people? It is the pleasure of gathering with non-virtuous people.' 'Thus, monks, when gathering with non-virtuous people is complete, it leads to the completion of non-virtuous deeds; when non-virtuous deeds are complete, it leads to the completion of unrighteousness; when unrighteousness is complete, it leads to the completion of lack of faith; when lack of faith is complete, it leads to the completion of lack of mindfulness; when lack of mindfulness is complete, it leads to the completion of non-guarding of the senses; when non-guarding of the senses is complete, it leads to the completion of the three evil actions; when the three evil actions are complete, it leads to the completion of the five hindrances; when the five hindrances are complete, it leads to the completion of ignorance; when ignorance is complete, it leads to the completion of worldly craving. Thus, craving is completed, gradually increasing and accumulating.' 'Monks, the wisdom of liberation that transcends the world also has a root, it is not without a root. What is the root of the wisdom of liberation that transcends the world? It is the seven factors of enlightenment.' 'The seven factors of enlightenment also have a root, they are not without a root. What is the root of the seven factors of enlightenment? It is the four foundations of mindfulness.' 'Monks, the four foundations of mindfulness also have a root, they are not without a root. What, monks, is the root of the four foundations of mindfulness? It is the three pure conducts.' 'Monks, the three pure conducts also have a root, they are not without a root. What, monks, is the root of the three pure conducts? It is the guarding of the senses.' 'The guarding of the senses also has a root, it is not without a root. What, monks, is the root of the guarding of the senses? It is mindfulness.' 'Monks, mindfulness also has a root, it is not without a root. What, monks, is the root of mindfulness? It is faith.' 'Monks, faith also has a root, it is not without a root. What, monks, is the root of faith? It is hearing the Dharma.' 'Hearing the Dharma also has a root, it is not without a root. What is the root of hearing the Dharma? It is associating with the virtuous.' 'Associating with the virtuous also has a root, it is not without a root. What is the root of associating with the virtuous? It is gathering with the virtuous.' 'Thus, monks, gathering with the virtuous enables one to associate with the virtuous; having associated with the virtuous, one hears the Dharma; having heard the Dharma, one develops faith; having developed faith, one obtains mindfulness; having obtained mindfulness, one guards the senses; having guarded the senses, one obtains the three pure conducts; having the three pure conducts, one obtains the four foundations of mindfulness; having obtained the four foundations of mindfulness, one has the seven factors of enlightenment; having the seven factors of enlightenment, one obtains the unconditioned liberation that transcends the world. Thus, liberation that transcends the world, gradually deepening to the root, ultimately leads to liberation.' The Buddha spoke thus, and the disciples received and practiced it.

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現代漢語譯本：佛說本相猗致經

English version: The Buddha Speaks the Sutra of the Fundamental Nature of Attachment