T01n0053_苦陰經

大正藏第 01 冊 No. 0053 苦陰經

No. 53 [No. 26(99), No. 125(21.9)]

佛說苦陰經

失譯人名今附後漢錄

聞如是：

一時婆伽婆，在舍衛城祇樹給孤獨園。彼時諸比丘，中后聚論皆悉會，少有所因。彼時有諸異道異學，中後行彷徉，而行至彼諸比丘所，到已共諸比丘面相慰，面相慰已卻坐一面。彼諸異道異學卻坐一面已，語諸比丘曰：「諸賢！沙門瞿曇智慧說淫，智慧說色痛。諸賢！我等亦以智慧說淫，智慧說色痛。此諸賢！有何差、有何降、有何若干？此沙門瞿曇及我等俱有智慧。」彼時諸比丘聞諸道異學所說，亦不然可、亦不呰蔑。不然可、不呰蔑已，從座起而還。「我今聞此所說，問世尊已當廣知其義。」便至世尊所，到已禮世尊足，卻坐一面。彼諸比丘卻坐一面已，如共異道異學所論，盡廣向世尊說。作如是向世尊說已，世尊告諸比丘曰：「此諸比丘！彼時應向異道異學作如是說：『云何淫氣味？云何是敗壞？云何是棄？云何色氣味？云何是敗壞？云何是棄？云何痛氣味？云何敗壞？云何棄？』此諸比丘！應作是答。異道異學彼聞已，各各相視外，當更求論，必當瞋恚。恨恚已默然，面不悅，身支節污，背其面，不能答。變其面，當默然從坐起，便即還。何以故？我不見天及世間魔梵、沙門婆羅門、眾天及人，聞我所說，與我等者知其義，若從如來、如來弟子，若彼聞此，此間聞已。云何淫氣味？謂因五淫，若生樂、若生喜。如是淫氣味，此中多有敗壞。

「云何淫敗壞？此族姓子，或以功伎以自存命，若耕作、若販賣、若客書、若學算、若學數、若學作詩、若學首盧、若教書、若應官募，彼寒寒所逼、熱熱所逼，強忍飢渴為蚊虻蠅蚤所噬，彼忍此而求錢財。彼族姓子，作如是起、作如是行、作如是勤行。彼作如是，而不能得財物，便憂戚不樂啼哭，自椎自打，而愚癡作如是言：『我為癡行、為不得。』彼族姓，不使起，便勤修作行，彼便得果。彼得錢財，便守護之、極藏舉之：『今我此財，莫令王奪我，莫令賊盜、莫令火燒、莫令腐壞、莫令出利失利。』彼守護錢財，而為王所奪、賊所盜、火所燒而敗壞，出利不得利。彼便憂戚不樂啼哭，自椎自打，增益愚癡。複次，彼長夜所可愛喜念，恚敗壞失，此今現身是苦陰，因淫故、緣淫故、增上淫故，是淫因緣。眾生因淫、緣淫、增上淫，因淫故，母共子諍、子共母諍，父共子諍、子共父諍，兄共妹諍、妹共兄諍。彼共鬥諍，母說子非、子說母非，父說子非、子說父非，兄說妹非、妹說兄非，況復人人耶？此是今現苦陰，因淫故、緣淫故、增上淫故。此眾生因淫故、緣淫故、增上淫故，王王共諍，婆羅門婆羅門共諍，居士居士共諍，賤人工師賤人工師彼各各共鬥諍，各各作種種斗具。或以拳、或以石、或以刀、或以杖，于中死死苦，此是現苦陰，因淫故、緣淫故、增上淫故。此眾生因淫故至增上淫故，使著鎧便執弓箭，或著皮鎧持極利刀，相圍聚鬥。彼于中或以象鬥，或以馬、或以車、或以步兵、或以女人、或以士夫，于中或有死死苦，此是現苦陰，因淫故、緣淫故、增上淫故。此眾生因淫故至增上淫故，著鎧至持極利刀，詣極高城而欲伐之

現代漢語譯本： 如是我聞： 一時，佛陀住在舍衛城的祇樹給孤獨園。當時，眾比丘在午後聚集討論，略有因由。那時，一些外道異學也在午後徘徊，走到比丘們所在的地方，到達后與比丘們互相問候，問候完畢後坐在一旁。那些外道異學坐在一旁后，對眾比丘說：『諸位賢者！沙門瞿曇以智慧說淫慾，以智慧說色受（痛）。諸位賢者！我們也以智慧說淫慾，以智慧說色受（痛）。諸位賢者！這有什麼差別、有什麼高下、有什麼不同呢？沙門瞿曇和我們都具有智慧。』當時，眾比丘聽到外道異學所說，既不認可，也不輕蔑。不認可也不輕蔑后，便從座位起身返回住處。『我們現在聽到他們所說，等問過世尊后再詳細瞭解其中的含義。』於是他們來到世尊處，到達后禮拜世尊的雙足，然後坐在一旁。眾比丘坐在一旁后，將與外道異學所討論的內容，全部詳細地向世尊稟告。向世尊稟告完畢后，世尊告訴眾比丘說：『諸位比丘！當時應該這樣對外道異學說：『淫慾的滋味是什麼？什麼是敗壞？什麼是捨棄？色受（痛）的滋味是什麼？什麼是敗壞？什麼是捨棄？』諸位比丘！應該這樣回答。外道異學聽到這些后，會各自面面相覷，會另尋論點，必定會嗔怒。嗔怒後會沉默不語，面色不悅，身體僵硬，背過臉去，無法回答。他們會變臉色，然後默默地從座位起身，隨即離開。為什麼呢？我沒有見到天界、世間、魔界、梵天、沙門、婆羅門、眾天以及人類，聽到我所說的，能與我一樣理解其中含義的。如果從如來、如來弟子那裡，或者他們聽到這些，在這裡聽到這些。淫慾的滋味是什麼呢？是指因五種淫慾而產生快樂或喜悅。這就是淫慾的滋味，其中多有敗壞。 『什麼是淫慾的敗壞呢？』這個家族的子弟，或者以技藝為生，或者耕作，或者販賣，或者做文書，或者學習算術，或者學習計數，或者學習作詩，或者學習首盧，或者教書，或者應募官職。他們被寒冷所逼迫，被炎熱所逼迫，強忍飢渴，被蚊子、蒼蠅、跳蚤所叮咬。他們忍受這些而求取錢財。這個家族的子弟，這樣開始，這樣行動，這樣勤奮努力。他們這樣做了，卻不能得到財物，便憂愁不樂，啼哭，自己捶打自己，愚癡地說：『我真是愚蠢，什麼都得不到。』這個家族的子弟，不因此而停止，便更加勤奮地工作，他們便得到了成果。他們得到錢財后，便守護它，極力藏匿它：『現在我的這些錢財，不要讓國王奪走，不要讓盜賊偷走，不要讓火燒燬，不要讓它腐爛，不要讓它出利而失去利益。』他們守護著錢財，卻被國王奪走，被盜賊偷走，被火燒燬而敗壞，出利卻得不到利益。他們便憂愁不樂，啼哭，自己捶打自己，更加愚癡。再者，他們長久以來所喜愛、所思念的，因嗔恚而敗壞失去，這現在就是苦陰，因為淫慾的緣故，因為淫慾的增上，這是淫慾的因緣。眾生因為淫慾、緣于淫慾、增上淫慾，因為淫慾的緣故，母親和兒子爭吵，兒子和母親爭吵，父親和兒子爭吵，兒子和父親爭吵，哥哥和妹妹爭吵，妹妹和哥哥爭吵。他們互相爭鬥，母親說兒子不對，兒子說母親不對，父親說兒子不對，兒子說父親不對，哥哥說妹妹不對，妹妹說哥哥不對，更何況是其他人呢？這就是現在所見的苦陰，因為淫慾的緣故，因為淫慾的增上。這些眾生因為淫慾、緣于淫慾、增上淫慾，國王和國王爭鬥，婆羅門和婆羅門爭鬥，居士和居士爭鬥，工匠和工匠互相爭鬥，各自製造各種鬥爭的工具。或者用拳頭，或者用石頭，或者用刀，或者用棍棒，在爭鬥中死亡，這是現在所見的苦陰，因為淫慾的緣故，因為淫慾的增上。這些眾生因為淫慾以至增上淫慾，穿上鎧甲，拿著弓箭，或者穿著皮甲，拿著鋒利的刀，互相圍攻爭鬥。他們在爭鬥中，或者用象，或者用馬，或者用車，或者用步兵，或者用女人，或者用男人，在爭鬥中有人死亡，這是現在所見的苦陰，因為淫慾的緣故，因為淫慾的增上。這些眾生因為淫慾以至增上淫慾，穿著鎧甲，拿著鋒利的刀，前往高聳的城池，想要攻打它。

English version: Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, near Savatthi. At that time, the monks, after their midday meal, gathered to discuss matters, having some cause. Then, some ascetics and scholars of other sects, also wandering about after midday, came to where the monks were. Having arrived, they exchanged greetings with the monks, and after the greetings, sat down to one side. Having sat down to one side, those ascetics and scholars of other sects said to the monks: 'Friends! The ascetic Gotama speaks of lust with wisdom, and speaks of the sensation of feeling with wisdom. Friends! We also speak of lust with wisdom, and speak of the sensation of feeling with wisdom. Friends! What is the difference, what is the superiority, what is the distinction? The ascetic Gotama and we both possess wisdom.' At that time, the monks, having heard what the ascetics and scholars of other sects said, neither approved nor scorned it. Having neither approved nor scorned it, they rose from their seats and returned. 'Now that we have heard what they said, we will ask the World-Honored One and then fully understand its meaning.' Then they went to where the World-Honored One was. Having arrived, they bowed down at the feet of the World-Honored One, and sat down to one side. Having sat down to one side, the monks told the World-Honored One in detail everything they had discussed with the ascetics and scholars of other sects. Having told the World-Honored One in this way, the World-Honored One said to the monks: 'Monks! At that time, you should have said to the ascetics and scholars of other sects: 'What is the taste of lust? What is its corruption? What is its abandonment? What is the taste of the sensation of feeling? What is its corruption? What is its abandonment?' Monks! You should have answered in this way. When the ascetics and scholars of other sects hear this, they will look at each other, seek another argument, and will surely become angry. Having become angry, they will remain silent, their faces displeased, their bodies stiff, turning their backs, unable to answer. They will change their expressions, then silently rise from their seats and leave. Why is this? I have not seen any in the heavens, in the world, in the realm of Mara, in the realm of Brahma, among ascetics, Brahmins, gods, or humans, who, having heard what I have said, can understand its meaning as I do. If they hear this from the Tathagata, or from the disciples of the Tathagata, or if they hear it here. What is the taste of lust? It is when, due to the five kinds of lust, pleasure or joy arises. This is the taste of lust, and within it, there is much corruption. 'What is the corruption of lust?' This person of a family, either makes a living through skills, or by farming, or by trading, or by being a scribe, or by studying arithmetic, or by studying numbers, or by studying poetry, or by studying grammar, or by teaching, or by applying for official positions. They are oppressed by the cold, oppressed by the heat, enduring hunger and thirst, bitten by mosquitoes, flies, and fleas. They endure this while seeking wealth. This person of a family, begins in this way, acts in this way, and strives diligently in this way. Having done this, they cannot obtain wealth, and then they become sorrowful and unhappy, weeping, striking themselves, and foolishly saying: 'I have acted foolishly, and have obtained nothing.' This person of a family, does not stop because of this, but works even more diligently, and then they obtain results. Having obtained wealth, they guard it, and hide it away: 'Now, this wealth of mine, may the king not take it from me, may thieves not steal it, may fire not burn it, may it not rot, may it not lose its profit.' They guard their wealth, but it is taken by the king, stolen by thieves, burned by fire, and corrupted, and they do not gain profit. Then they become sorrowful and unhappy, weeping, striking themselves, and increasing their foolishness. Furthermore, what they have loved and cherished for a long time, is corrupted and lost due to anger. This present body is the suffering aggregate, because of lust, due to lust, and because of the increase of lust, this is the cause of lust. Beings, because of lust, due to lust, and because of the increase of lust, because of lust, mothers quarrel with sons, sons quarrel with mothers, fathers quarrel with sons, sons quarrel with fathers, brothers quarrel with sisters, sisters quarrel with brothers. They fight and quarrel, mothers say their sons are wrong, sons say their mothers are wrong, fathers say their sons are wrong, sons say their fathers are wrong, brothers say their sisters are wrong, sisters say their brothers are wrong, how much more so with other people? This is the present suffering aggregate, because of lust, due to lust, and because of the increase of lust. These beings, because of lust, due to lust, and because of the increase of lust, kings fight with kings, Brahmins fight with Brahmins, householders fight with householders, craftsmen fight with craftsmen, each making various tools of conflict. Either with fists, or with stones, or with knives, or with sticks, they die in the midst of the fighting, this is the present suffering aggregate, because of lust, due to lust, and because of the increase of lust. These beings, because of lust, to the increase of lust, put on armor and take up bows and arrows, or wear leather armor and hold sharp knives, and gather to fight. In the midst of the fighting, either with elephants, or with horses, or with chariots, or with infantry, or with women, or with men, some die, this is the present suffering aggregate, because of lust, due to lust, and because of the increase of lust. These beings, because of lust, to the increase of lust, wearing armor and holding sharp knives, go to high cities, wanting to attack them.

。彼于中或吹貝、或擊鼓、或舉聲喚呼，或以椎、或以戟、或以戚、或以利輪、或以箭相射、或下亂石、或以弩、或以銷銅注之，于中死死苦，是為現苦陰，因淫故至增上淫故。此眾生因淫故至增上淫故，至王城邑，或穿墻破藏、或盜他物、或截他道，壞他城、破他村、殺他人，被有司執之，驅使作種種苦行：或截其首，或截手足，或截其耳、或截其鼻、或截耳鼻，或截其髻、或截其發、或截髻發，或著函中、或衣戮殺，或著沙石上、或著草上、或著鐵驢口中、或著鐵師子口中、或著銅釜中、或著鐵釜中，或段段割之、或利叉刺之、或臥熱鐵床上以熱油灑之，著臼中以鐵杵搗之，若以龍噬、若以撾打、若以卷卷，將至標下以刀梟首，是現身苦陰，因淫故至增上淫故。此眾生因淫故至增上淫故，作身苦行口意苦行，彼時若得患病苦，臥在床上、臥在座上、或臥蔭中，身有痛極苦極痛，不樂命欲斷。謂彼身苦行口意苦行，彼終時倒懸向下，猶若冥時日欲沒大山大山間，彼山影倒懸向下。如是彼身苦行口苦行意苦行，彼時命終倒懸向下。彼作是念：『此身苦行口意苦行，倒懸向下，本不作行、本不作福，我多作眾惡，謂趣作惡、作貪、作兇暴，不作福行、不作善行，亦不作有所歸，我必墮其趣。』此便有變悔，變悔已終亦不善、生亦不善，此是現苦陰，因淫故至增上淫故。此眾生因淫故至增上淫故，作身苦行作口意苦行，彼作身至意苦行已，彼因彼緣身壞死時，生惡趣泥犁中。此是彼身苦陰，因淫故至增上淫故，是為淫敗壞。

「云何棄淫？若有于淫有求欲，當止求欲、當度淫慾，棄此淫慾，是為棄淫。

「諸有沙門婆羅門，如是氣味淫者，于中有敗壞，棄捨不知如真，彼豈能自棄淫耶？復能止他耶？如與住俱豈能止淫？是事不然。諸有沙門婆羅門，如是氣味淫，知是敗壞，能棄捨知如真，后自能止淫，亦能止他，如與住俱能止淫者，有是處。

「云何氣味色？若剎利女、婆羅門女、工師女、庶人女，若十四十五女，於此時容色具足，彼時形色有樂有喜。爾時氣味色，此中多有敗壞。云何色敗壞？當如見妹老耄年過、齒落髮墮、鮐背執杖申縮而行。于意云何？前好容色寧敗壞不？」

「唯然世尊！」

「複次，當如見妹病苦患，若臥床上、若臥座上、若臥蔭中，痛悉著身，極苦極患，不樂命欲斷。于意云何？前好容色寧敗壞不？」

「複次，當如見妹若死，一日至七日，若烏啄、若鴟啄，若狗食、若狐食，若火燒、若埋、若蟲。于意云何？前好容色寧敗壞不？」

「複次，如見妹死屍，若骨若青、若蟲若食、若骨白。于意云何？前好容色寧敗壞不？」

「複次，若見如妹尸，無有皮肉但筋相連。于意云何？前好容色寧敗壞不？」

「複次，若見如妹死屍，骨節處處分解散在異處，腳骨在一處，髆骨髀骨、腰骨脊骨、肩骨項骨、髑髏骨，各在一處。于意云何？前好容色寧敗壞不？」

「複次，若見如妹死屍，骨正白如貝，若青鴿色、若赤油潤、若腐碎。于意云何？前好容色寧敗壞不？」

「是為色敗壞。云何棄色？謂於色有求欲，當止求欲，度一切求欲，棄此色

現代漢語譯本：他們有時吹響貝殼，有時敲擊鼓，有時大聲呼喊，有時用錘子，有時用戟，有時用斧頭，有時用利輪，有時用箭互相射擊，有時投下亂石，有時用弩，有時用熔化的銅液澆灌，在其中痛苦地死去，這就是現世的苦陰，因淫慾而導致更強烈的淫慾。這些眾生因淫慾而導致更強烈的淫慾，到達王城或村莊，有時穿墻破洞偷竊，有時盜取他人財物，有時攔截道路，破壞他人城池，摧毀他人村莊，殺害他人，被官府逮捕，驅使他們做各種苦役：有時砍下他們的頭，有時砍斷他們的手腳，有時割下他們的耳朵，有時割下他們的鼻子，有時割下他們的耳鼻，有時剃掉他們的髮髻，有時剃掉他們的頭髮，有時剃掉他們的髮髻和頭髮，有時把他們關在箱子里，有時把他們衣服剝光處死，有時把他們放在沙石上，有時把他們放在草地上，有時把他們放在鐵驢的嘴裡，有時把他們放在鐵獅子的嘴裡，有時把他們放在銅鍋里，有時把他們放在鐵鍋里，有時把他們一段段割開，有時用利叉刺他們，有時讓他們躺在熱鐵床上用熱油澆灌，把他們放在臼里用鐵杵搗，或者被龍吞噬，或者被鞭打，或者被捲起來，帶到刑場用刀砍頭，這就是現世的苦陰，因淫慾而導致更強烈的淫慾。這些眾生因淫慾而導致更強烈的淫慾，遭受身體的苦行、口頭的苦行和意念的苦行。當他們生病受苦時，躺在床上、躺在座位上或躺在陰涼處，身體疼痛難忍，極度痛苦，不想活下去。他們所遭受的身體苦行、口頭苦行和意念苦行，在他們臨終時倒懸向下，就像黃昏時太陽落山，大山之間的山影倒懸向下一樣。就像這樣，他們所遭受的身體苦行、口頭苦行和意念苦行，在他們臨終時倒懸向下。他們會想：『我所遭受的身體苦行、口頭苦行和意念苦行，倒懸向下，我本來沒有修行，沒有積福，我做了很多惡事，比如追求惡行、貪婪、兇暴，沒有做善事，也沒有歸宿，我一定會墮入惡道。』這時他們會產生悔恨，悔恨之後，他們的終結也不好，來生也不好，這就是現世的苦陰，因淫慾而導致更強烈的淫慾。這些眾生因淫慾而導致更強烈的淫慾，遭受身體的苦行、口頭的苦行和意念的苦行，當他們遭受身體到意念的苦行之後，他們因這些因緣，身體壞死時，會墮入惡道地獄中。這就是他們身體的苦陰，因淫慾而導致更強烈的淫慾，這就是淫慾的敗壞。 現代漢語譯本：如何捨棄淫慾？如果有人對淫慾有追求，應當停止追求，應當超越淫慾，捨棄這種淫慾，這就是捨棄淫慾。 現代漢語譯本：那些沙門和婆羅門，如果像這樣貪戀淫慾，就會有敗壞，他們捨棄淫慾卻不瞭解真相，他們怎麼能自己捨棄淫慾呢？又怎麼能阻止別人呢？如果和他們住在一起，怎麼能阻止淫慾呢？這是不可能的。那些沙門和婆羅門，如果像這樣貪戀淫慾，知道這是敗壞，能夠捨棄淫慾並瞭解真相，之後他們自己能夠停止淫慾，也能夠阻止別人，如果和他們住在一起能夠停止淫慾，這是有可能的。 現代漢語譯本：什麼是色慾的誘惑？如果剎帝利女子、婆羅門女子、工匠女子、平民女子，在十四五歲時，容貌姣好，那時她們的容貌會讓人感到快樂和喜悅。那時色慾的誘惑，其中有很多敗壞。什麼是色慾的敗壞？應當像看到妹妹年老體衰，牙齒脫落，頭髮掉光，駝背拄著枴杖，伸縮著行走一樣。你認為怎麼樣？以前美好的容貌難道沒有敗壞嗎？ 現代漢語譯本：『是的，世尊！』 現代漢語譯本：『再者，應當像看到妹妹生病受苦，躺在床上、躺在座位上或躺在陰涼處，全身疼痛，極度痛苦，不想活下去一樣。你認為怎麼樣？以前美好的容貌難道沒有敗壞嗎？』 現代漢語譯本：『再者，應當像看到妹妹死去，一天到七天，被烏鴉啄食，被貓頭鷹啄食，被狗吃，被狐貍吃，被火燒，被埋葬，被蟲子吃一樣。你認為怎麼樣？以前美好的容貌難道沒有敗壞嗎？』 現代漢語譯本：『再者，應當像看到妹妹的屍體，無論是骨頭還是青色的，還是被蟲子吃，還是骨頭變白一樣。你認為怎麼樣？以前美好的容貌難道沒有敗壞嗎？』 現代漢語譯本：『再者，應當像看到妹妹的屍體，沒有皮肉，只有筋連線著一樣。你認為怎麼樣？以前美好的容貌難道沒有敗壞嗎？』 現代漢語譯本：『再者，應當像看到妹妹的屍體，骨頭關節處處分解散落在不同的地方，腳骨在一個地方，肩胛骨、髖骨、腰骨、脊骨、肩骨、頸骨、頭骨，各在一個地方。你認為怎麼樣？以前美好的容貌難道沒有敗壞嗎？』 現代漢語譯本：『再者，應當像看到妹妹的屍體，骨頭潔白如貝殼，或者像青鴿的顏色，或者像紅色的油一樣潤澤，或者腐爛破碎一樣。你認為怎麼樣？以前美好的容貌難道沒有敗壞嗎？』 現代漢語譯本：『這就是色慾的敗壞。如何捨棄色慾？就是對色慾有追求，應當停止追求，超越一切追求，捨棄這種色慾。』

English version: They sometimes blow conches, sometimes beat drums, sometimes shout loudly, sometimes use hammers, sometimes use halberds, sometimes use axes, sometimes use sharp wheels, sometimes shoot each other with arrows, sometimes throw down rocks, sometimes use crossbows, sometimes pour molten copper, and die painfully in the midst of it all. This is the present suffering, caused by lust and leading to increased lust. These beings, due to lust and increased lust, reach royal cities or villages, sometimes breaking through walls to steal, sometimes stealing others' belongings, sometimes blocking roads, destroying others' cities, demolishing others' villages, killing others, and are arrested by officials, forced to perform various kinds of hard labor: sometimes their heads are cut off, sometimes their hands and feet are cut off, sometimes their ears are cut off, sometimes their noses are cut off, sometimes their ears and noses are cut off, sometimes their hair knots are shaved off, sometimes their hair is shaved off, sometimes their hair knots and hair are shaved off, sometimes they are locked in boxes, sometimes they are stripped and executed, sometimes they are placed on sand and stones, sometimes they are placed on grass, sometimes they are placed in the mouths of iron donkeys, sometimes they are placed in the mouths of iron lions, sometimes they are placed in copper pots, sometimes they are placed in iron pots, sometimes they are cut into pieces, sometimes they are pierced with sharp forks, sometimes they are made to lie on hot iron beds and doused with hot oil, they are placed in mortars and pounded with iron pestles, or they are devoured by dragons, or they are whipped, or they are rolled up, taken to the execution ground and beheaded with knives. This is the present suffering, caused by lust and leading to increased lust. These beings, due to lust and increased lust, endure physical suffering, verbal suffering, and mental suffering. When they become sick and suffer, lying in bed, lying on a seat, or lying in the shade, their bodies are in unbearable pain, extremely painful, and they do not want to live. The physical suffering, verbal suffering, and mental suffering they endure, at the time of their death, they hang upside down, just like the sun setting at dusk, the shadows of the mountains between the great mountains hanging upside down. Just like this, the physical suffering, verbal suffering, and mental suffering they endure, at the time of their death, they hang upside down. They will think: 'The physical suffering, verbal suffering, and mental suffering I endure, hanging upside down, I originally did not practice, did not accumulate merit, I did many evil deeds, such as pursuing evil actions, greed, and violence, I did not do good deeds, and I have no refuge, I will surely fall into evil paths.' At this time, they will feel remorse, and after remorse, their end is not good, and their next life is not good. This is the present suffering, caused by lust and leading to increased lust. These beings, due to lust and increased lust, endure physical suffering, verbal suffering, and mental suffering. After they have endured physical to mental suffering, due to these causes and conditions, when their bodies decay and die, they will fall into the evil path of hell. This is their physical suffering, caused by lust and leading to increased lust, this is the corruption of lust. English version: How to abandon lust? If someone has desire for lust, they should stop pursuing it, they should transcend lust, and abandon this lust. This is abandoning lust. English version: Those monks and Brahmins, if they are attached to lust like this, will have corruption. They abandon lust but do not understand the truth. How can they abandon lust themselves? And how can they stop others? If they live with them, how can they stop lust? This is impossible. Those monks and Brahmins, if they are attached to lust like this, know that it is corruption, are able to abandon lust and understand the truth, then they themselves can stop lust, and can also stop others. If they live with them, they can stop lust, this is possible. English version: What is the allure of form? If a Kshatriya woman, a Brahmin woman, an artisan woman, or a commoner woman, at the age of fourteen or fifteen, has a beautiful appearance, at that time their appearance will bring pleasure and joy. At that time, the allure of form, there is much corruption in it. What is the corruption of form? It should be like seeing a sister who is old and frail, with teeth falling out, hair falling out, hunched over, leaning on a cane, and walking with difficulty. What do you think? Has the previous beautiful appearance not decayed? English version: 'Yes, Venerable One!' English version: 'Furthermore, it should be like seeing a sister who is sick and suffering, lying in bed, lying on a seat, or lying in the shade, with pain all over her body, extremely painful, and not wanting to live. What do you think? Has the previous beautiful appearance not decayed?' English version: 'Furthermore, it should be like seeing a sister who has died, for one to seven days, being pecked by crows, pecked by owls, eaten by dogs, eaten by foxes, burned by fire, buried, or eaten by insects. What do you think? Has the previous beautiful appearance not decayed?' English version: 'Furthermore, it should be like seeing a sister's corpse, whether it is bones or blue, or eaten by insects, or the bones turning white. What do you think? Has the previous beautiful appearance not decayed?' English version: 'Furthermore, it should be like seeing a sister's corpse, without flesh, only tendons connecting it. What do you think? Has the previous beautiful appearance not decayed?' English version: 'Furthermore, it should be like seeing a sister's corpse, with the bones of the joints scattered in different places, the foot bones in one place, the shoulder blades, hip bones, waist bones, spine, shoulder bones, neck bones, and skull, each in a different place. What do you think? Has the previous beautiful appearance not decayed?' English version: 'Furthermore, it should be like seeing a sister's corpse, with the bones as white as shells, or the color of a blue pigeon, or as red and oily, or rotten and broken. What do you think? Has the previous beautiful appearance not decayed?' English version: 'This is the corruption of form. How to abandon form? It is to have desire for form, to stop pursuing it, to transcend all desires, and to abandon this form.'

。

「諸有沙門婆羅門，如是氣味色于中敗壞，無棄捨不知如真，豈能自止色耶？復能止他乎？而與住居，豈能止色耶？是事不然。諸有沙門婆羅門，如是氣味色，知敗壞棄捨離，知如真者，彼能自止色，亦能令他止，如所住能止色者，有是處。

「云何氣味痛？此比丘于淫解脫，至住四禪正受，住于彼時，亦不自壞亦不壞他，此無壞已，于中便得樂。何以故？我說不恚得樂痛，是為痛氣味。

「云何痛敗壞？謂痛是無常苦盡法，是為痛敗壞。

「云何痛棄？謂痛求欲，止求欲、度求欲，是棄痛。

「若沙門婆羅門，如是氣味痛，不知敗壞，不知棄捨，不知如真，彼豈能自止痛耶？復能止他乎？而與住居棄痛者，是事不然。諸有沙門婆羅門，如是氣味痛，知是敗壞棄捨，知如真者，彼能自止痛，亦能令他止，而與住居能止痛者，有是處。」

佛如是說。彼諸比丘聞世尊所說，歡喜而樂

『那些沙門和婆羅門，如果對於氣味和色（形色）的敗壞，不能真正地認識到並捨棄，他們怎麼能自己止息對色的執著呢？又怎麼能讓別人止息呢？如果他們還執著於色，又怎麼能止息對色的執著呢？這是不可能的。那些沙門和婆羅門，如果真正認識到氣味和色的敗壞，並捨棄它們，他們就能自己止息對色的執著，也能讓別人止息，並且能夠安住于止息對色的執著的狀態，這是有可能的。』 『什麼是氣味和感受（痛）呢？這位比丘從淫慾中解脫出來，達到並安住於四禪的正定，當他安住于這種狀態時，既不會自己破壞這種狀態，也不會破壞他人的這種狀態，在這種狀態沒有被破壞的情況下，他就能從中獲得快樂。為什麼呢？我說不嗔恚就能獲得快樂的感受，這就是感受的氣味。』 『什麼是感受的敗壞呢？就是說感受是無常的、是苦的、是會消盡的，這就是感受的敗壞。』 『什麼是感受的捨棄呢？就是說對感受的慾望，止息這種慾望，超越這種慾望，這就是捨棄感受。』 『如果沙門和婆羅門，對於感受的氣味，不能認識到它的敗壞，不能捨棄它，不能真正地認識它，他們怎麼能自己止息對感受的執著呢？又怎麼能讓別人止息呢？如果他們還執著于感受，又怎麼能止息對感受的執著呢？這是不可能的。那些沙門和婆羅門，如果真正認識到感受的敗壞並捨棄它，他們就能自己止息對感受的執著，也能讓別人止息，並且能夠安住于止息對感受的執著的狀態，這是有可能的。』 佛陀這樣說道。那些比丘聽了世尊所說，都歡喜而樂。

'Those ascetics and Brahmins, if they do not truly understand and relinquish the corruption of flavor and form, how can they stop their own attachment to form? How can they stop others? If they are still attached to form, how can they stop their attachment to form? This is impossible. Those ascetics and Brahmins, if they truly understand the corruption of flavor and form and relinquish them, they can stop their own attachment to form, and they can also enable others to stop, and they can abide in the state of stopping attachment to form, this is possible.' 'What is the flavor and feeling (pain)? This bhikkhu is liberated from lust, attains and abides in the four jhanas of right concentration. When he abides in this state, he neither destroys this state himself nor destroys this state for others. When this state is not destroyed, he can obtain happiness from it. Why? I say that not being angry can obtain the feeling of happiness, this is the flavor of feeling.' 'What is the corruption of feeling? It means that feeling is impermanent, is suffering, and will be exhausted, this is the corruption of feeling.' 'What is the relinquishment of feeling? It means the desire for feeling, stopping this desire, transcending this desire, this is the relinquishment of feeling.' 'If ascetics and Brahmins, regarding the flavor of feeling, do not recognize its corruption, cannot relinquish it, and cannot truly understand it, how can they stop their own attachment to feeling? How can they stop others? If they are still attached to feeling, how can they stop their attachment to feeling? This is impossible. Those ascetics and Brahmins, if they truly understand the corruption of feeling and relinquish it, they can stop their own attachment to feeling, and they can also enable others to stop, and they can abide in the state of stopping attachment to feeling, this is possible.' The Buddha spoke thus. Those bhikkhus, having heard what the Blessed One said, were delighted and joyful.

現代漢語譯本：佛說苦陰經

English version: The Buddha Speaks of the Sutra on the Aggregate of Suffering