T01n0052_大生義經

大正藏第 01 冊 No. 0052 大生義經

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

佛說大生義經

西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉　詔譯

如是我聞：

一時，佛在俱盧聚落，與苾芻眾俱。是時，尊者阿難獨止一處，于夜分中心生思念：「諸緣生法，其義甚深，難可瞭解，惟佛世尊，具正遍知，善能宣說。」作是念已，至明旦時，離於本處來詣佛所。到佛所已，頭面禮足，伸問訊已退住一面，即白佛言：「世尊！我獨止一處，于夜分中心生思念，諸緣生法甚深難解，愿佛世尊為我宣說。」

爾時，世尊告阿難言：「如是，如是。彼緣生法甚深微妙，難見難了復難思察，惟諸聖者具善巧智即能分別，非愚癡者之所曉解。何以故？愚癡眾生，此世他世滅已復生，如是輪迴，皆由不了緣生法故。阿難！當知諸法皆由因緣展轉相生，是故輪迴不能斷絕。緣生法者，所謂老死，由生為緣即有老死；生法若無老死何有？由是生緣展轉相生。所謂水族緣故而生水族，飛禽緣故而生飛禽，眾類緣故而生眾類，乃至人類緣故而生人類，由是緣故彼彼眾生，互相因緣而得生起。阿難！當知此生法者，是虛妄法而不究竟，此集此因此生此緣故有老死，由是老死亦不究竟。

「複次，生法以何為緣？所謂有法為緣。因彼有故即起生法；有法若無生法何得？是故有法如前所說，令諸趣類展轉相生而不斷絕。阿難！當知此有法者，即虛妄法而不究竟，此集此因此生此緣得起生法，由是生法亦不究竟。

「複次，有法以何為緣？所謂取法為緣。由取法故即起有法；取法若無有法何得？阿難！當知此取法者，即虛妄法而不究竟，此集此因此生此緣得起有法，由是有法亦不究竟。

「複次，取法以何為緣？所謂愛法為緣。因有愛故即起取法；愛法若無取法何有？阿難！當知此愛緣故即起希求，希求為緣即有所得，以所得故心不決定，由不決定無所厭足，以其內心無厭足故即生喜貪，以貪緣故即生我見，我見生已有所取著，取著為緣心即散亂，由散亂故即起妄語論訟斗諍、刀杖相治，由是因緣即便造作諸不善業。如此諸業皆由散亂而得生起；若無散亂諸業不生。此散亂法以何為緣？所謂取著為緣。由取著故心即散亂；取著若無散亂何得？此取著法以何為緣？所謂我見為緣取著得起；我見若無即無取著。此我見法以何為緣？所謂喜貪為緣我見得起；喜貪若無即無我見。此喜貪法以何為緣？所謂內心無厭足為緣。以無厭足故即有喜貪；若內心有所厭足即不生喜貪。此內心無厭足法以何為緣？所謂不決定為緣。以不決定故即無厭足；心若決定即生厭足。此不決定法以何為緣？所謂有所得為緣。以有得故即不決定；若無所得心即決定。此有所得法以何為緣？所謂希求為緣。以希求故即有所得；若無希求即無所得。如是諸法，皆由愛與希求互為緣故展轉生起。當知愛法有其二種，所謂欲愛、有愛，由此二法生諸過失。阿難！當知此愛法者，即虛妄法而不究竟，此集此因此生此緣得起取法，由是取法亦不究竟。

「複次，愛法以何為緣？所謂受法為緣。由受緣故即起愛法；受法若無愛法何有？阿難！當知此受法者，即虛妄法而不究竟，此集此因此生此緣得起愛法，由是愛法亦不究竟

現代漢語譯本： 《大生義經》 佛陀說《大生義經》 由西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉詔翻譯。 我（阿難）是這樣聽說的： 一時，佛陀在俱盧聚落，與眾多比丘在一起。當時，尊者阿難獨自一人在一處靜坐，在夜裡心中思索：『諸緣生法，其意義深奧，難以理解，只有佛陀世尊，具足正遍知，善於宣說。』這樣想后，到了第二天早上，離開自己住的地方來到佛陀那裡。到了佛陀那裡后，頭面頂禮佛足，問候過後退到一邊站立，然後對佛陀說：『世尊！我獨自一人靜坐，在夜裡心中思索，諸緣生法深奧難解，希望佛陀世尊為我宣說。』 這時，世尊告訴阿難說：『是的，是的。這緣生法深奧微妙，難以見到，難以理解，又難以思索，只有那些聖者，具備善巧智慧才能分辨，不是愚癡的人所能理解的。為什麼呢？愚癡的眾生，此世他世滅亡后又會再生，這樣輪迴，都是因為不瞭解緣生法的緣故。阿難！應當知道諸法都是由因緣輾轉相生，所以輪迴不能斷絕。緣生法，就是指老死，因為有生作為緣，所以有老死；如果生法不存在，老死又怎麼會有呢？因此，生緣輾轉相生。就像水族因為水族為緣而生，飛禽因為飛禽為緣而生，各種生物因為同類為緣而生，乃至人類因為人類為緣而生，因為這樣的緣故，各種眾生互相因緣而得以生起。阿難！應當知道這生法，是虛妄不實的，不究竟的。因為有集、有因、有生、有緣，所以有老死，因此老死也不究竟。』 『其次，生法以什麼為緣呢？以有法為緣。因為有有法，所以產生生法；如果沒有有法，生法又怎麼會產生呢？所以有法就像前面所說，使各種趣類的眾生輾轉相生而不斷絕。阿難！應當知道這有法，是虛妄不實的，不究竟的。因為有集、有因、有生、有緣，所以產生生法，因此生法也不究竟。』 『其次，有法以什麼為緣呢？以取法為緣。因為有取法，所以產生有法；如果沒有取法，有法又怎麼會產生呢？阿難！應當知道這取法，是虛妄不實的，不究竟的。因為有集、有因、有生、有緣，所以產生有法，因此有法也不究竟。』 『其次，取法以什麼為緣呢？以愛法為緣。因為有愛，所以產生取法；如果沒有愛，取法又怎麼會有呢？阿難！應當知道這愛緣故會產生希求，希求為緣就會有所得，因為有所得，心就不安定，因為不安定就沒有滿足，因為內心沒有滿足就會產生喜貪，因為貪的緣故就會產生我見，我見產生后就會有所執著，執著為緣心就會散亂，因為散亂就會產生妄語、論訟、鬥爭、刀杖相向，因為這些因緣就會造作各種不善業。這些業都是因為散亂而產生；如果沒有散亂，這些業就不會產生。這散亂法以什麼為緣呢？以執著為緣。因為執著，心就會散亂；如果沒有執著，散亂又怎麼會產生呢？這執著法以什麼為緣呢？以我見為緣，執著才會產生；如果沒有我見，就沒有執著。這我見法以什麼為緣呢？以喜貪為緣，我見才會產生；如果沒有喜貪，就沒有我見。這喜貪法以什麼為緣呢？以內心沒有滿足為緣。因為沒有滿足，所以有喜貪；如果內心有所滿足，就不會產生喜貪。這內心沒有滿足法以什麼為緣呢？以不安定為緣。因為不安定，所以沒有滿足；如果心安定，就會產生滿足。這不安定法以什麼為緣呢？以有所得為緣。因為有所得，所以不安定；如果沒有所得，心就安定。這有所得法以什麼為緣呢？以希求為緣。因為希求，所以有所得；如果沒有希求，就沒有所得。像這樣，諸法都是因為愛和希求互相為緣而輾轉生起。應當知道愛法有兩種，就是欲愛和有愛，因為這兩種愛會產生各種過失。阿難！應當知道這愛法，是虛妄不實的，不究竟的。因為有集、有因、有生、有緣，所以產生取法，因此取法也不究竟。』 『其次，愛法以什麼為緣呢？以受法為緣。因為有受，所以產生愛；如果沒有受，愛又怎麼會有呢？阿難！應當知道這受法，是虛妄不實的，不究竟的。因為有集、有因、有生、有緣，所以產生愛，因此愛也不究竟。』

English version: The Sutra of the Great Arising of Meaning The Buddha Speaks the Sutra of the Great Arising of Meaning Translated by the Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, under Imperial Decree from the Western Heaven. Thus have I heard: At one time, the Buddha was in the village of Kuru, together with a gathering of bhikshus. At that time, the Venerable Ananda was alone in a quiet place, and in the middle of the night, he thought to himself: 'The dharmas of dependent origination are very profound, difficult to understand. Only the World Honored Buddha, who possesses perfect and complete knowledge, is able to explain them well.' Having thought this, the next morning, he left his dwelling and went to where the Buddha was. Having arrived, he bowed his head to the Buddha's feet, greeted him, and then stood to one side. He then said to the Buddha: 'World Honored One! I was alone in a quiet place, and in the middle of the night, I thought to myself that the dharmas of dependent origination are profound and difficult to understand. I wish that the World Honored Buddha would explain them to me.' At that time, the World Honored One said to Ananda: 'So it is, so it is. These dharmas of dependent origination are profound and subtle, difficult to see, difficult to understand, and difficult to contemplate. Only the noble ones, who possess skillful wisdom, are able to discern them, not the ignorant. Why is that? Ignorant beings, after dying in this life and the next, are born again. This cycle of rebirth is all because they do not understand the dharmas of dependent origination. Ananda! You should know that all dharmas arise from causes and conditions that are mutually dependent, and therefore the cycle of rebirth cannot be broken. The dharmas of dependent origination refer to old age and death. Because birth is the condition, there is old age and death. If there were no birth, how could there be old age and death? Therefore, birth is the condition for the arising of old age and death. Just as aquatic creatures arise from aquatic creatures, birds arise from birds, and various kinds of beings arise from their own kind, and even humans arise from humans. Because of these conditions, various beings arise from mutual dependence. Ananda! You should know that this dharma of birth is false and not ultimate. Because of this aggregation, this cause, this birth, and this condition, there is old age and death, and therefore old age and death are also not ultimate.' 'Furthermore, what is the condition for the dharma of birth? It is the dharma of existence. Because there is existence, the dharma of birth arises. If there were no existence, how could there be birth? Therefore, the dharma of existence, as previously stated, causes various kinds of beings to arise in a continuous cycle. Ananda! You should know that this dharma of existence is false and not ultimate. Because of this aggregation, this cause, this birth, and this condition, the dharma of birth arises, and therefore the dharma of birth is also not ultimate.' 'Furthermore, what is the condition for the dharma of existence? It is the dharma of grasping. Because there is grasping, the dharma of existence arises. If there were no grasping, how could there be existence? Ananda! You should know that this dharma of grasping is false and not ultimate. Because of this aggregation, this cause, this birth, and this condition, the dharma of existence arises, and therefore the dharma of existence is also not ultimate.' 'Furthermore, what is the condition for the dharma of grasping? It is the dharma of craving. Because there is craving, the dharma of grasping arises. If there were no craving, how could there be grasping? Ananda! You should know that because of this craving, there arises seeking. Because of seeking, there is attainment. Because of attainment, the mind is not settled. Because it is not settled, there is no satisfaction. Because the mind is not satisfied, there arises joy and greed. Because of greed, there arises the view of self. Once the view of self arises, there is attachment. Because of attachment, the mind becomes scattered. Because of scattering, there arise false speech, arguments, disputes, and the use of weapons against each other. Because of these conditions, various unwholesome actions are committed. All these actions arise from scattering. If there were no scattering, these actions would not arise. What is the condition for this dharma of scattering? It is attachment. Because of attachment, the mind becomes scattered. If there were no attachment, how could there be scattering? What is the condition for this dharma of attachment? It is the view of self. Attachment arises because of the view of self. If there were no view of self, there would be no attachment. What is the condition for this dharma of the view of self? It is joy and greed. The view of self arises because of joy and greed. If there were no joy and greed, there would be no view of self. What is the condition for this dharma of joy and greed? It is the lack of satisfaction in the mind. Because there is no satisfaction, there is joy and greed. If there were satisfaction in the mind, there would be no joy and greed. What is the condition for this dharma of lack of satisfaction in the mind? It is instability. Because of instability, there is no satisfaction. If the mind were stable, there would be satisfaction. What is the condition for this dharma of instability? It is attainment. Because there is attainment, there is instability. If there were no attainment, the mind would be stable. What is the condition for this dharma of attainment? It is seeking. Because there is seeking, there is attainment. If there were no seeking, there would be no attainment. Thus, all these dharmas arise from the mutual dependence of craving and seeking. You should know that there are two kinds of craving: desire-craving and existence-craving. Because of these two kinds of craving, various faults arise. Ananda! You should know that this dharma of craving is false and not ultimate. Because of this aggregation, this cause, this birth, and this condition, the dharma of grasping arises, and therefore the dharma of grasping is also not ultimate.' 'Furthermore, what is the condition for the dharma of craving? It is the dharma of feeling. Because there is feeling, craving arises. If there were no feeling, how could there be craving? Ananda! You should know that this dharma of feeling is false and not ultimate. Because of this aggregation, this cause, this birth, and this condition, the dharma of craving arises, and therefore the dharma of craving is also not ultimate.'

。

「複次，受法以何為緣？所謂觸法為緣。由觸緣故即起受法；觸法若無受法何有？由是眼觸為緣內生諸受，謂樂受、苦受、非苦樂受，如是耳鼻舌身意觸為緣內生諸受。此等諸受，皆由觸法以為緣故。阿難！當知此觸法者，是虛妄法而不究竟，此集此因此生此緣得有受法，是故受法亦不究竟。

「複次，觸法以何為緣？所謂六處為緣。由六處緣即有觸法；六處若無觸法何有？阿難！當知此六處法，是虛妄故而不究竟，此集此因此生此緣而生觸法，是故觸法亦不究竟。

「複次，六處以何為緣？所謂名色為緣。由名色故即生六處；名色若無六處何有？此名色者，謂即色法及心等法有積聚故，即此名色與彼識法，互相為緣和合得生，是為名色。阿難！當知名色法，是虛妄法而不究竟，此集此因此生此緣得有六處，是故六處亦不究竟。

「複次，此名色法以何為緣？所謂識法為緣。由識法故即有名色；識法若無名色何有？此識法者，最初受生居母胎藏依羯邏藍，識法具已無所增減，識因緣故而生諸蘊，如是名色圓滿具足，當知此識與彼名色，互相為緣而得生起。

「複次，當知此識緣者即是名色，是故識為名色緣，名色為識緣。由如是故苦果生起，苦果既生即有老死相續而轉。由此集此因此生此緣，是故苦果是虛妄法而不究竟。如是因緣，識緣名色，名色緣六處，六處緣觸，觸緣受，如是即得一大苦蘊集。」

佛告阿難：「汝今當知，諸語言及語言道，非語言及非語言道，所生及所生道，如是二種，皆不離名色。阿難！若如是了知，即住平等見，是名了達緣生法。此緣生法，即是諸佛根本法，為諸佛眼，是即諸佛所歸趣處。」是時尊者阿難作是贊言：「善哉世尊！善說此法，令我及諸苾芻皆得利樂。」

爾時世尊告阿難言：「我今為汝說無受法，汝當諦聽諦受，如善作意記念思惟。阿難！當知離於我相即無受法。何以故？我法若有受法隨生；為由了達我法是空，何有受者？阿難！我及受法二皆滅已，即無所有，住平等見。

「阿難！受法有其三種，謂樂受、苦受、非苦樂受。言樂受者，所謂受者及所受法，於此二種，若能了達是滅壞法，即無樂受，是故無所受法。何以故？當知樂受是無常法，樂受滅已即離我相；我相既無，何為受者？

「複次，苦受，所謂受者及所受法，於此二種，若能了達是滅壞法，即無苦受，是故無所受法。何以故？當知苦受是無常法，苦受滅已即離我相；我相既無，何為受者？

「複次，非苦樂受亦復如是。所謂受者、受法有其二種，若能了達此二是滅壞法，即于苦、於樂及非苦樂，三法平等，即無所受。何以故？此三受法皆是無常竟無有實，此受滅已即離我相，我相既無，何有受者？

「阿難！于汝意云何？當知諸受從心所生，心無轉故即內無受者，法無實故即外無所受。是故，阿難！如是了知住平等見，住是見者，即爲了達無受法故。此無受法，即是諸佛根本法，為諸佛眼，是諸佛所歸趣處。」

是時阿難而復贊言：「善哉世尊！善說此法！我等聞已信解受持。」

爾時世尊告阿難言：「我今為汝說無我法，汝等諦聽諦受，如善作意，記念思惟

現代漢語譯本：'再者，受法以什麼為因緣呢？是觸法為因緣。因為觸的緣故就產生受法；如果沒有觸法，哪裡會有受法呢？因此，眼觸為因緣，內在產生各種感受，如樂受、苦受、非苦非樂受，耳、鼻、舌、身、意觸為因緣，內在也產生各種感受。這些感受，都是以觸法為因緣。阿難！應當知道這觸法是虛妄不究竟的，它聚集、因此而生、以此為緣才會有受法，所以受法也不究竟。' 現代漢語譯本：'再者，觸法以什麼為因緣呢？是六處為因緣。因為六處的緣故就有觸法；如果沒有六處，哪裡會有觸法呢？阿難！應當知道這六處法是虛妄不究竟的，它聚集、因此而生、以此為緣才產生觸法，所以觸法也不究竟。' 現代漢語譯本：'再者，六處以什麼為因緣呢？是名色為因緣。因為名色的緣故就產生六處；如果沒有名色，哪裡會有六處呢？這名色，是指色法和心等法積聚在一起，這名色與識法互相為因緣和合而生，這就是名色。阿難！應當知道名色法是虛妄不究竟的，它聚集、因此而生、以此為緣才會有六處，所以六處也不究竟。' 現代漢語譯本：'再者，這名色法以什麼為因緣呢？是識法為因緣。因為識法的緣故就有名色；如果沒有識法，哪裡會有名色呢？這識法，最初受生在母胎中，依附羯邏藍，識法具備后就沒有增減，識因緣而產生諸蘊，這樣名色就圓滿具足。應當知道這識與名色互相為因緣而產生。' 現代漢語譯本：'再者，應當知道這識的因緣就是名色，所以識是名色的因緣，名色是識的因緣。因為這樣，苦果就產生，苦果產生后就有老死相續不斷。由此聚集、因此而生、以此為緣，所以苦果是虛妄不究竟的。像這樣因緣，識緣名色，名色緣六處，六處緣觸，觸緣受，這樣就形成一大苦蘊的聚集。' 現代漢語譯本：'佛告訴阿難：你現在應當知道，一切語言和語言之道，非語言和非語言之道，所生和所生之道，這兩種都不離名色。阿難！如果這樣瞭解，就安住于平等見，這就叫做通達緣生法。這緣生法，就是諸佛的根本法，是諸佛的眼睛，是諸佛所歸向之處。'這時，尊者阿難讚歎說：'善哉世尊！善說此法，使我和各位比丘都得到利益和快樂。' 現代漢語譯本：'這時，世尊告訴阿難說：'我現在為你講說無受法，你應當仔細聽，仔細接受，好好用心思考。阿難！應當知道，離開我相就沒有受法。為什麼呢？如果我法存在，受法就會隨之產生；因爲了解我法是空，哪裡會有受者呢？阿難！我和受法都滅盡后，就什麼都沒有了，安住于平等見。' 現代漢語譯本：'阿難！受法有三種，即樂受、苦受、非苦非樂受。說到樂受，是指受者和所受法，如果能瞭解這兩種都是會滅壞的，就沒有樂受，所以沒有所受法。為什麼呢？應當知道樂受是無常的，樂受滅盡后就離開我相；我相既然沒有，哪裡會有受者呢？' 現代漢語譯本：'再者，苦受，是指受者和所受法，如果能瞭解這兩種都是會滅壞的，就沒有苦受，所以沒有所受法。為什麼呢？應當知道苦受是無常的，苦受滅盡后就離開我相；我相既然沒有，哪裡會有受者呢？' 現代漢語譯本：'再者，非苦非樂受也是這樣。是指受者和受法這兩種，如果能瞭解這兩種都是會滅壞的，對於苦、樂和非苦非樂這三種感受就平等了，就沒有所受。為什麼呢？這三種感受都是無常的，最終沒有真實，這感受滅盡后就離開我相，我相既然沒有，哪裡會有受者呢？' 現代漢語譯本：'阿難！你認為怎麼樣？應當知道，各種感受是從心中產生的，心沒有轉變，內在就沒有受者；法沒有真實，外在就沒有所受。所以，阿難！像這樣瞭解就安住于平等見，安住于這種見解，就是通達無受法。這無受法，就是諸佛的根本法，是諸佛的眼睛，是諸佛所歸向之處。' 現代漢語譯本：'這時，阿難再次讚歎說：'善哉世尊！善說此法！我們聽了之後，都信受奉行。' 現代漢語譯本：'這時，世尊告訴阿難說：'我現在為你講說無我法，你們應當仔細聽，仔細接受，好好用心思考。'

English version: 'Furthermore, what is the condition for feeling? It is contact. Because of contact, feeling arises; if there is no contact, how can there be feeling? Therefore, eye contact is the condition for the arising of various feelings, such as pleasant, unpleasant, and neutral feelings. Similarly, ear, nose, tongue, body, and mind contact are the conditions for the arising of various feelings. All these feelings arise because of contact. Ananda! You should know that this contact is impermanent and not ultimate. It is gathered, it arises because of this, and it is the condition for feeling to exist. Therefore, feeling is also not ultimate.' English version: 'Furthermore, what is the condition for contact? It is the six sense bases. Because of the six sense bases, there is contact; if there are no six sense bases, how can there be contact? Ananda! You should know that these six sense bases are impermanent and not ultimate. They are gathered, they arise because of this, and they are the condition for contact to arise. Therefore, contact is also not ultimate.' English version: 'Furthermore, what is the condition for the six sense bases? It is name and form. Because of name and form, the six sense bases arise; if there is no name and form, how can there be six sense bases? This name and form refers to the aggregation of material form and mental phenomena. This name and form and consciousness are mutually conditioned and arise together. This is name and form. Ananda! You should know that name and form are impermanent and not ultimate. They are gathered, they arise because of this, and they are the condition for the six sense bases to exist. Therefore, the six sense bases are also not ultimate.' English version: 'Furthermore, what is the condition for name and form? It is consciousness. Because of consciousness, there is name and form; if there is no consciousness, how can there be name and form? This consciousness, at the beginning of life in the mother's womb, relies on the kalala. Once consciousness is established, it does not increase or decrease. Because of consciousness, the aggregates arise, and thus name and form are complete. You should know that this consciousness and name and form are mutually conditioned and arise together.' English version: 'Furthermore, you should know that the condition for consciousness is name and form. Therefore, consciousness is the condition for name and form, and name and form are the condition for consciousness. Because of this, suffering arises, and once suffering arises, there is the continuous cycle of old age and death. Because of this gathering, because of this arising, and because of this condition, suffering is impermanent and not ultimate. In this way, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, and contact conditions feeling. Thus, a great mass of suffering is gathered.' English version: 'The Buddha said to Ananda: You should now know that all language and the path of language, non-language and the path of non-language, what is produced and the path of what is produced, these two do not depart from name and form. Ananda! If you understand this, you will abide in equanimity. This is called understanding dependent origination. This dependent origination is the fundamental teaching of all Buddhas, the eye of all Buddhas, and the place where all Buddhas go.' At that time, the Venerable Ananda praised, saying: 'Excellent, World Honored One! You have well explained this teaching, so that I and all the monks may receive benefit and joy.' English version: 'Then, the World Honored One said to Ananda: 'I will now explain to you the teaching of no feeling. You should listen carefully, receive it carefully, and contemplate it well. Ananda! You should know that without the concept of self, there is no feeling. Why? If the concept of self exists, feeling will arise accordingly. Because of understanding that the concept of self is empty, how can there be a feeler? Ananda! When both self and feeling are extinguished, there is nothing, and one abides in equanimity.' English version: 'Ananda! There are three kinds of feeling: pleasant, unpleasant, and neutral. When it comes to pleasant feeling, it refers to the feeler and the felt. If one can understand that both are subject to destruction, there is no pleasant feeling, and therefore no felt. Why? You should know that pleasant feeling is impermanent. When pleasant feeling ceases, one is free from the concept of self. Since the concept of self does not exist, how can there be a feeler?' English version: 'Furthermore, unpleasant feeling refers to the feeler and the felt. If one can understand that both are subject to destruction, there is no unpleasant feeling, and therefore no felt. Why? You should know that unpleasant feeling is impermanent. When unpleasant feeling ceases, one is free from the concept of self. Since the concept of self does not exist, how can there be a feeler?' English version: 'Furthermore, neutral feeling is also the same. It refers to the feeler and the felt. If one can understand that both are subject to destruction, one is equal in pleasant, unpleasant, and neutral feelings, and there is no felt. Why? All three feelings are impermanent and ultimately unreal. When these feelings cease, one is free from the concept of self. Since the concept of self does not exist, how can there be a feeler?' English version: 'Ananda! What do you think? You should know that all feelings arise from the mind. When the mind does not change, there is no feeler within. When the dharma is not real, there is no felt without. Therefore, Ananda! Understanding this, one abides in equanimity. Abiding in this view is understanding the teaching of no feeling. This teaching of no feeling is the fundamental teaching of all Buddhas, the eye of all Buddhas, and the place where all Buddhas go.' English version: 'At that time, Ananda praised again, saying: 'Excellent, World Honored One! You have well explained this teaching! Having heard it, we believe, understand, and uphold it.' English version: 'Then, the World Honored One said to Ananda: 'I will now explain to you the teaching of no self. You should listen carefully, receive it carefully, and contemplate it well.'

。阿難！了受無所有即離我見，離我見已住平等見，住是見者于相平等，由平等故即於世間無所生起，了無生已即得我生已盡、梵行已立、所作已辦、不受後有。阿難！當知我見不生住平等見，如是即得心善解脫，無知無見及無所得，離諸思惟，于得、無得、非有得非無得而悉了達。如是了達，即于語言及語言道，非語言及非語言道，所生及所生道，皆悉無知無見。如是了達已即離我見，住平等見，如實了知，是即名為達無我法。此是諸佛根本法，為諸佛眼，是諸佛所歸趣處。」

是時阿難聞佛所說又復贊言：「善哉世尊！善說此法！我等聞已信解受持。」

爾時世尊告阿難言：「我今為汝重複宣說，汝當諦聽諦受，如善作意，記念思惟。阿難！當知無有色相可得，離諸我執如實了知，既了知已觀想此身，破壞不實非所愛樂。如是觀察，離諸色相不生我執，我相滅已即了此身破壞不實，如是得住平等見。住是見者，即于諸蘊了達皆空，諸蘊既空，我及色相於何有見？

「複次，阿難！當知識所住處有其七種，非識住處有其二種。七識住處者：所謂若有色有眾生，種種身種種想，是為第一識所住處。若有色有眾生，種種身一想，所謂初禪天，此為第二識所住處。若有色有眾生，一身種種想，所謂二禪天，是為第三識所住處。若有色有眾生，一身一想，所謂三禪天，是為第四識所住處。若無色無眾生，彼一切處離諸色想，都一虛空，所謂空無邊處天，是為第五識所住處。若無色無眾生，彼一切處離於空想，都惟一識，所謂識無邊處天，是為第六識所住處。若無色無眾生，彼一切處離識無邊，都無所有，所謂無所有處天，是為第七識所住處。阿難！二種非識住處者：所謂若有色有眾生，即無想天，是為第一非識住處。若無色無眾生，于彼一切離無所有處，非有想非無想，即非想非非想處天，是為第二非識住處。」

佛言阿難：「如是有色有眾生，種種身種種想，是為第一識所住處。汝等諸苾芻！當如實了知，於行坐語言，常當稱讚此等法門，廣為他人分別演說。如是乃至第七識所住處，及二非識住處法門，亦復如是，於行坐語言，常當稱讚諸佛所說，生凈信心，如實了知；若了知者，即得慧解脫阿羅漢果。

「複次，阿難！當知有八解脫法門：所謂若內有色觀外色，是為第一解脫。若內無色觀外色，是為第二解脫。若身證清凈解脫，是為第三解脫。若得清凈已離諸色想，觀一虛空無有邊際，此觀成已，是為第四空無邊處解脫。若離空無邊處，當觀于識，識亦無邊，此觀成已，是為第五識無邊處解脫。若離識無邊處已，當觀一切都無所有，此觀成已是為第六無所有處解脫。若離無所有處已，當觀非想非非想處，此觀成已，是為第七非想非非想處解脫。若離是非想非非想處已，當滅受想住三摩地，彼身證已，是為第八滅受想解脫，如是名為八解脫法門。」

佛言阿難：「汝今當知，我先所說七識住處，二非識住處，及八解脫法門，汝等諸苾芻！如我所說如實了知，常當隨喜稱讚，復當如理修行。若於此等法門圓滿通達者，是得二種解脫阿羅漢果。」

爾時，世尊說此經已，尊者阿難及諸苾芻，皆大歡喜，信受奉行

現代漢語譯本：阿難！領悟到『無所有』的境界，就脫離了『我見』。脫離『我見』后，就安住于平等見。安住于這種見解的人，對於一切現象都平等看待。由於平等看待，就不會在世間產生任何執著。領悟到『無生』的道理后，就證得『我生已盡』、『梵行已立』、『所作已辦』、『不再受後有』的境界。阿難！應當知道，『我見』不生起，才能安住于平等見。這樣就能獲得心的徹底解脫，達到無知無見、無所得的境界，遠離一切思慮，對於『得』、『無得』、『非有得非無得』都完全明瞭。如此明瞭，對於語言和語言所表達的道理，非語言和非語言所表達的道理，以及所生起的和所生起的原因，都達到無知無見的境界。如此明瞭后，就脫離了『我見』，安住于平等見，如實地了知，這就叫做通達『無我』的真理。這是諸佛的根本教法，是諸佛的眼睛，是諸佛所歸向的地方。 這時，阿難聽了佛的教誨，又讚歎說：『太好了，世尊！您說的法太好了！我們聽了之後，都信受理解並會奉行。』 這時，世尊告訴阿難說：『我現在為你重複宣說，你應當仔細聽，仔細領受，如理作意，記住並思考。阿難！應當知道，沒有實在的色相可以執著，要脫離一切『我執』，如實地了知。既然了知了，就觀想這個身體，是虛幻不實的，不是值得愛戀的。這樣觀察，就脫離了對色相的執著，不生起『我執』。『我相』滅除后，就了知這個身體是虛幻不實的，這樣就能安住于平等見。安住于這種見解的人，對於諸蘊都了達是空性的。諸蘊既然是空性的，那麼『我』和『色相』又在哪裡可以被執著呢？』 『再者，阿難！應當知道，識所安住的地方有七種，不是識所安住的地方有兩種。七種識所安住的地方是：如果存在有色有情的眾生，有各種不同的身體和各種不同的想法，這是第一種識所安住的地方。如果存在有色有情的眾生，有各種不同的身體和同一種想法，就像初禪天，這是第二種識所安住的地方。如果存在有色有情的眾生，有同一種身體和各種不同的想法，就像二禪天，這是第三種識所安住的地方。如果存在有色有情的眾生，有同一種身體和同一種想法，就像三禪天，這是第四種識所安住的地方。如果不存在有色有情的眾生，在一切地方都脫離了對色相的執著，完全是虛空，就像空無邊處天，這是第五種識所安住的地方。如果不存在有色有情的眾生，在一切地方都脫離了對虛空的執著，完全是識，就像識無邊處天，這是第六種識所安住的地方。如果不存在有色有情的眾生，在一切地方都脫離了對識的執著，完全是無所有，就像無所有處天，這是第七種識所安住的地方。阿難！兩種不是識所安住的地方是：如果存在有色有情的眾生，就像無想天，這是第一種不是識所安住的地方。如果不存在有色有情的眾生，在一切地方都脫離了對無所有的執著，既不是有想也不是無想，就像非想非非想處天，這是第二種不是識所安住的地方。』 佛告訴阿難說：『像這樣，有色有情的眾生，有各種不同的身體和各種不同的想法，這是第一種識所安住的地方。你們這些比丘！應當如實地了知，在行走、坐立、說話時，常常稱讚這些法門，廣泛地為他人分別演說。像這樣，乃至第七種識所安住的地方，以及兩種不是識所安住的地方的法門，也應當如此，在行走、坐立、說話時，常常稱讚諸佛所說的教誨，生起清凈的信心，如實地了知。如果能夠了知，就能獲得慧解脫的阿羅漢果。』 『再者，阿難！應當知道有八種解脫法門：如果內心有色相，觀想外在的色相，這是第一種解脫。如果內心沒有色相，觀想外在的色相，這是第二種解脫。如果身體證得清凈的解脫，這是第三種解脫。如果獲得清凈后，脫離了對色相的執著，觀想虛空無邊無際，這種觀想成就后，就是第四種空無邊處解脫。如果脫離了空無邊處，應當觀想識，識也是無邊的，這種觀想成就后，就是第五種識無邊處解脫。如果脫離了識無邊處，應當觀想一切都無所有，這種觀想成就后，就是第六種無所有處解脫。如果脫離了無所有處，應當觀想非想非非想處，這種觀想成就后，就是第七種非想非非想處解脫。如果脫離了非想非非想處，應當滅除受想，安住於三摩地，身體證得這種境界后，就是第八種滅受想解脫，這叫做八種解脫法門。』 佛告訴阿難說：『你現在應當知道，我先前所說的七種識所安住的地方，兩種不是識所安住的地方，以及八種解脫法門，你們這些比丘！應當如我所說如實地了知，常常隨喜稱讚，並且應當如理修行。如果對於這些法門能夠圓滿通達，就能獲得兩種解脫的阿羅漢果。』 這時，世尊說完這部經后，尊者阿難和各位比丘，都非常歡喜，信受奉行。

English version: 'Ananda! Understanding the state of 'no-thingness' means detachment from the 'self-view'. Having detached from the 'self-view', one dwells in the view of equality. One who dwells in this view sees all phenomena as equal. Because of this equality, no attachment arises in the world. Having understood the principle of 'no-birth', one attains the state of 'birth is exhausted', 'the holy life is established', 'what needs to be done is done', and 'no more future existence'. Ananda! Know that when the 'self-view' does not arise, one can dwell in the view of equality. In this way, one achieves complete liberation of the mind, reaching a state of no-knowing, no-seeing, and no-attainment, free from all thoughts, fully understanding 'attainment', 'non-attainment', and 'neither attainment nor non-attainment'. With such understanding, one reaches a state of no-knowing and no-seeing regarding language and the path of language, non-language and the path of non-language, as well as what arises and the cause of what arises. Having understood this, one is detached from the 'self-view', dwells in the view of equality, and truly understands, which is called understanding the truth of 'no-self'. This is the fundamental teaching of all Buddhas, the eye of all Buddhas, and the place where all Buddhas return.' At this time, Ananda, having heard the Buddha's teachings, praised him again, saying, 'Excellent, World Honored One! You have spoken the Dharma so well! Having heard it, we believe, understand, and will practice it.' Then, the World Honored One said to Ananda, 'I will now repeat it for you. You should listen carefully, receive it carefully, pay attention to it, remember it, and contemplate it. Ananda! Know that there is no real form to be attached to. One must detach from all 'self-attachment' and truly understand. Having understood this, one should contemplate this body as illusory and unreal, not worthy of love. Observing in this way, one detaches from attachment to form and does not give rise to 'self-attachment'. When the 'self-appearance' is extinguished, one understands that this body is illusory and unreal, and thus one can dwell in the view of equality. One who dwells in this view understands that all aggregates are empty. Since the aggregates are empty, where can the 'self' and 'form' be attached to?' 'Furthermore, Ananda! Know that there are seven places where consciousness dwells, and two places where consciousness does not dwell. The seven places where consciousness dwells are: if there are sentient beings with form, with various bodies and various thoughts, this is the first place where consciousness dwells. If there are sentient beings with form, with various bodies and one thought, like the first dhyana heaven, this is the second place where consciousness dwells. If there are sentient beings with form, with one body and various thoughts, like the second dhyana heaven, this is the third place where consciousness dwells. If there are sentient beings with form, with one body and one thought, like the third dhyana heaven, this is the fourth place where consciousness dwells. If there are no sentient beings with form, and in all places there is detachment from attachment to form, and it is entirely empty space, like the heaven of infinite space, this is the fifth place where consciousness dwells. If there are no sentient beings with form, and in all places there is detachment from attachment to space, and it is entirely consciousness, like the heaven of infinite consciousness, this is the sixth place where consciousness dwells. If there are no sentient beings with form, and in all places there is detachment from attachment to consciousness, and it is entirely nothingness, like the heaven of nothingness, this is the seventh place where consciousness dwells. Ananda! The two places where consciousness does not dwell are: if there are sentient beings with form, like the heaven of no-thought, this is the first place where consciousness does not dwell. If there are no sentient beings with form, and in all places there is detachment from attachment to nothingness, and it is neither thought nor no-thought, like the heaven of neither thought nor no-thought, this is the second place where consciousness does not dwell.' The Buddha said to Ananda, 'Like this, sentient beings with form, with various bodies and various thoughts, this is the first place where consciousness dwells. You monks! Should truly understand, and in walking, sitting, and speaking, always praise these teachings, and widely explain them to others. Likewise, up to the seventh place where consciousness dwells, and the two places where consciousness does not dwell, you should also do the same, in walking, sitting, and speaking, always praise the teachings of the Buddhas, generate pure faith, and truly understand. If one can understand, one can attain the fruit of an Arhat with wisdom liberation.' 'Furthermore, Ananda! Know that there are eight gates of liberation: if there is form within, and one contemplates form outside, this is the first liberation. If there is no form within, and one contemplates form outside, this is the second liberation. If the body attains pure liberation, this is the third liberation. If, having attained purity, one detaches from attachment to form and contemplates infinite space, when this contemplation is accomplished, it is the fourth liberation of infinite space. If one detaches from infinite space, one should contemplate consciousness, which is also infinite, when this contemplation is accomplished, it is the fifth liberation of infinite consciousness. If one detaches from infinite consciousness, one should contemplate that everything is nothingness, when this contemplation is accomplished, it is the sixth liberation of nothingness. If one detaches from nothingness, one should contemplate neither thought nor no-thought, when this contemplation is accomplished, it is the seventh liberation of neither thought nor no-thought. If one detaches from neither thought nor no-thought, one should extinguish perception and feeling and dwell in samadhi, when the body attains this state, it is the eighth liberation of the extinction of perception and feeling, these are called the eight gates of liberation.' The Buddha said to Ananda, 'You should now know that the seven places where consciousness dwells, the two places where consciousness does not dwell, and the eight gates of liberation that I have spoken of, you monks! Should truly understand as I have said, always rejoice and praise them, and should practice them accordingly. If one can fully understand these teachings, one can attain the fruit of an Arhat with two kinds of liberation.' At this time, after the World Honored One finished speaking this sutra, Venerable Ananda and all the monks were very happy, believed, accepted, and practiced it.

現代漢語譯本

English version The Buddha Speaks of the Great Meaning of Life Sutra