T01n0055_苦陰因事經

大正藏第 01 冊 No. 0055 苦陰因事經

No. 55 [No. 26(100), No. 54]

佛說苦陰因事經

西晉沙門法炬譯

聞如是：

一時婆迦婆在釋䩭底(剎帝隸種也)迦惟羅婆(城名)尼拘蔞園中。於是釋摩訶能渠中后彷徉行至世尊所。到已禮世尊足，卻坐一面。釋大力士卻坐一面已白世尊曰：「如世尊所說法我悉知謂三意念著結：淫意著結瞋恚、愚癡意著結。如是，唯世尊所說法我悉知今此以生淫慾法著其意已生瞋恚、愚癡法著其意。是故，唯然世尊！我作是念：『我有何法未盡而令生淫慾而著其意？生瞋恚、愚癡法而著其意？』」

「汝大力士！法未盡令汝在家住亦不學道不信樂出家棄家。汝大力士！若此法盡者汝亦不在家汝必能信樂出家棄家學道。汝大力士！彼法未盡故而令汝在家不信樂出家棄家學道。」

於是釋大力士從座起，一面著衣，叉手向世尊，白世尊曰：「如是我今於世尊有信樂唯愿世尊！善為說法謂見法令疑盡。」

「此大力士！有五淫慾愛念愛色近淫染著。眼知色、耳知聲、鼻知香、舌知味、身知細滑染著眾中而自娛樂愛樂氣味于中樂。如是，大力士！氣味淫，于中多有敗壞。云何，大力士！于淫多有敗壞？此大力士！若族姓子若學工巧以自存命若耕田、若販賣、若客書、若學數、若學算、若學印、若學詩、若學守盧、若教書、若應王募彼寒寒所逼、熱熱所逼服忍飢渴為蚊虻蠅蚤所蛆彼求錢財。彼族姓子如是起、如是作、如是勤行彼而不能得錢彼便憂戚不樂啼哭自椎自打，增益愚癡勤修不得果。彼族姓子如是起、如是作、如是勤行彼便得錢財得錢財已便守護之。莫令此錢財令王奪我，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、而腐壞、出利不得利彼便憂戚不樂啼哭自椎自打，增益愚癡。複次，長夜所可愛喜悉敗壞失是為，大力士！此今現身是苦陰因淫故至增上淫故是淫因緣。此大力士！眾生因淫至增上淫因淫故，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、妹說兄非況人人耶？此大力士！是今現苦陰因淫故至增上淫故。此大力士！眾因淫故至增上淫故王王共諍、婆羅門婆羅門共諍、居士居士共諍、賊人賊人共諍、工師工師共諍彼各各共鬥諍作種種斗具或以拳、或以石、或以刀杖于中或有死死苦是為，大力士！此現苦陰因淫故至增上淫故。此大力士！眾生因淫故至增上淫故便著鎧、便執弓箭或著皮鎧持極利刀相圍聚鬥。彼于中，或以象斗或以馬、或以車、或以步兵或以女人、或以士夫于中或有死死苦是為，大力士！現苦陰因淫故至增上淫故。此大力士！眾生因淫故至增上淫故著鎧至執弓箭著皮鎧持極利刀詣極高城而欲伐之。彼于中，或吹貝、或擊鼓或舉聲喚呼或以鐵椎，或以鉞、或以戟、或以利輪、或以箭相射或下亂石、或以弩或以消銅注之於中死死苦是為，大力士！今現苦陰因淫故至增上淫故。此大力士！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

現代漢語譯本： 如是我聞： 一時，佛陀在釋迦族的剎帝利種姓的迦毗羅衛城尼拘蔞園中。當時，釋迦族的大力士在園中徘徊，走到世尊所在之處。到達后，他禮拜世尊的雙足，然後退坐在一旁。釋迦大力士坐在一旁后，對世尊說：『世尊所說的法，我都知道，就是三種意念的束縛：淫慾的意念束縛、瞋恚的意念束縛、愚癡的意念束縛。確實如此，世尊所說的法我都知道，現在我心中已經生起了淫慾之法，瞋恚、愚癡之法也已佔據我的心。因此，世尊！我這樣想：『我還有什麼法沒有斷盡，以至於會生起淫慾並執著於它？生起瞋恚、愚癡之法並執著於它？』 『大力士！是有些法沒有斷盡，才使你仍然在家居住，不學習佛道，不信樂出家，捨棄家庭。大力士！如果這些法斷盡了，你也不會在家，你必定會信樂出家，捨棄家庭，學習佛道。大力士！正是因為這些法沒有斷盡，才使你仍然在家，不信樂出家，捨棄家庭，學習佛道。』 於是，釋迦大力士從座位上站起來，整理好衣服，雙手合十向世尊，對世尊說：『我現在對世尊有信樂，唯愿世尊！善為我說法，使我能見到法，消除疑惑。』 『大力士！有五種淫慾的愛念：愛色、近淫、染著。眼睛看到顏色，耳朵聽到聲音，鼻子聞到香氣，舌頭嚐到味道，身體感受到細滑，這些都使人染著，在其中自娛自樂，愛戀這些氣味，並樂在其中。大力士！這些氣味淫慾，其中多有敗壞。大力士！淫慾如何多有敗壞呢？大力士！如果一個族姓子，學習各種技藝來維持生計，比如耕田、販賣、做文書、學習算術、學習印章、學習詩歌、學習守衛、教書、或者應王室的徵募，他們被寒冷所逼迫，被炎熱所逼迫，忍受飢渴，被蚊子、蒼蠅、跳蚤所叮咬，他們爲了求取錢財。這個族姓子這樣開始，這樣行動，這樣勤奮努力，卻不能得到錢財，他們便會憂愁、不快樂、啼哭、捶胸頓足，增加愚癡，勤勞卻得不到結果。這個族姓子這樣開始，這樣行動，這樣勤奮努力，他們便得到了錢財，得到錢財后便守護它。害怕這些錢財被國王奪走，害怕被盜賊偷走，害怕被火燒燬，害怕腐爛，害怕投資失敗。他們守護著錢財，卻被國王奪走、被盜賊偷走、被火燒燬、腐爛、投資失敗，他們便會憂愁、不快樂、啼哭、捶胸頓足，增加愚癡。而且，長久以來所喜愛的事物都會敗壞失去。大力士！這就是現在身體所受的苦陰，是由於淫慾而導致的，是由於淫慾的增長而導致的，是淫慾的因緣。大力士！眾生因為淫慾而導致淫慾的增長，因為淫慾，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？大力士！這就是現在所受的苦陰，是由於淫慾而導致的，是由於淫慾的增長而導致的。大力士！眾生因為淫慾而導致淫慾的增長，國王和國王爭吵，婆羅門和婆羅門爭吵，居士和居士爭吵，盜賊和盜賊爭吵，工匠和工匠爭吵，他們各自互相爭鬥，製造各種鬥爭的工具，或者用拳頭，或者用石頭，或者用刀杖，其中有人因此而死亡，這是苦。大力士！這就是現在所受的苦陰，是由於淫慾而導致的，是由於淫慾的增長而導致的。大力士！眾生因為淫慾而導致淫慾的增長，他們穿上鎧甲，拿起弓箭，或者穿上皮甲，拿著鋒利的刀，互相圍攻戰鬥。他們之中，或者用象戰鬥，或者用馬，或者用戰車，或者用步兵，或者用女人，或者用男人，其中有人因此而死亡，這是苦。大力士！這就是現在所受的苦陰，是由於淫慾而導致的，是由於淫慾的增長而導致的。大力士！眾生因為淫慾而導致淫慾的增長，他們穿上鎧甲，拿起弓箭，穿上皮甲，拿著鋒利的刀，前往高大的城池，想要攻打它。他們之中，或者吹響貝殼，或者敲擊鼓，或者大聲呼喊，或者用鐵錘，或者用鉞，或者用戟，或者用利輪，或者用箭互相射擊，或者向下投擲亂石，或者用弩，或者用熔化的銅澆灌，其中有人因此而死亡，這是苦。大力士！這就是現在所受的苦陰，是由於淫慾而導致的，是由於淫慾的增長而導致的。大力士！眾生因為淫慾而導致淫慾的增長，他們前往王城或村落，或者穿墻破洞，或者偷盜他人的財物，或者攔截道路，破壞城池，摧毀村莊，殺害他人。

English version: Thus have I heard: At one time, the Buddha was in the Nigrodha Park in Kapilavastu, a city of the Shakya clan, which belonged to the Kshatriya caste. At that time, a Shakya strongman was wandering in the park and came to where the World Honored One was. Having arrived, he bowed at the feet of the World Honored One and then sat down to one side. After sitting to one side, the Shakya strongman said to the World Honored One: 'I understand all the teachings of the World Honored One, which are the three fetters of thought: the fetter of lustful thought, the fetter of anger, and the fetter of ignorance. Indeed, I understand all the teachings of the World Honored One. Now, the law of lust has arisen in my mind, and the laws of anger and ignorance have also occupied my mind. Therefore, World Honored One! I think: 『What law have I not yet exhausted that causes lust to arise and cling to it? That causes anger and ignorance to arise and cling to them?』 'Strongman! It is because some laws have not been exhausted that you still live at home, do not study the Buddha's path, do not believe in and enjoy leaving home, and abandoning your family. Strongman! If these laws were exhausted, you would not be at home, you would surely believe in and enjoy leaving home, abandoning your family, and studying the Buddha's path. Strongman! It is precisely because these laws have not been exhausted that you still live at home, do not believe in and enjoy leaving home, abandoning your family, and studying the Buddha's path.' Then, the Shakya strongman rose from his seat, adjusted his clothes, and with his palms together, faced the World Honored One and said to the World Honored One: 'I now have faith in the World Honored One, and I wish that the World Honored One would kindly explain the Dharma to me, so that I may see the Dharma and eliminate my doubts.' 'Strongman! There are five desires of lust: love of form, intimacy, and attachment. The eyes see colors, the ears hear sounds, the nose smells fragrances, the tongue tastes flavors, and the body feels smoothness. These all cause people to become attached, to enjoy themselves in them, to love these sensations, and to take pleasure in them. Strongman! These sensual desires are full of corruption. How is it that sensual desires are full of corruption, Strongman? If a person of a certain clan learns various skills to make a living, such as farming, trading, writing, studying arithmetic, studying seals, studying poetry, studying guarding, teaching, or responding to royal recruitment, they are forced by the cold, forced by the heat, endure hunger and thirst, and are bitten by mosquitoes, flies, and fleas. They seek wealth. This person of a certain clan begins in this way, acts in this way, and works diligently in this way, but cannot obtain wealth. They then become worried, unhappy, weep, beat their chests, and increase their ignorance, working hard but not achieving results. This person of a certain clan begins in this way, acts in this way, and works diligently in this way, and they obtain wealth. After obtaining wealth, they guard it. They fear that this wealth will be taken away by the king, stolen by thieves, burned by fire, rot, or fail in investment. They guard their wealth, but it is taken away by the king, stolen by thieves, burned by fire, rots, or fails in investment. They then become worried, unhappy, weep, beat their chests, and increase their ignorance. Moreover, things that have been loved for a long time will be corrupted and lost. Strongman! This is the suffering of the present body, which is caused by lust, is caused by the increase of lust, and is the cause of lust. Strongman! Because of lust, beings increase their 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 with each other. Mothers say sons are wrong, sons say mothers are wrong, fathers say sons are wrong, sons say fathers are wrong, brothers say sisters are wrong, sisters say brothers are wrong, let alone other people? Strongman! This is the suffering of the present body, which is caused by lust, is caused by the increase of lust. Strongman! Because of lust, beings increase their lust. Kings quarrel with kings, Brahmins quarrel with Brahmins, householders quarrel with householders, thieves quarrel with thieves, craftsmen quarrel with craftsmen. They each fight with each other, making various tools of combat, either with fists, or with stones, or with swords and staffs. Some people die because of this, which is suffering. Strongman! This is the suffering of the present body, which is caused by lust, is caused by the increase of lust. Strongman! Because of lust, beings increase their lust. They put on armor, take up bows and arrows, or put on leather armor, and hold sharp swords, surrounding each other to fight. Among them, they fight with elephants, or with horses, or with chariots, or with infantry, or with women, or with men. Some people die because of this, which is suffering. Strongman! This is the suffering of the present body, which is caused by lust, is caused by the increase of lust. Strongman! Because of lust, beings increase their lust. They put on armor, take up bows and arrows, put on leather armor, and hold sharp swords, going to high cities, wanting to attack them. Among them, they blow conch shells, or beat drums, or shout loudly, or use iron hammers, or use axes, or use halberds, or use sharp wheels, or shoot arrows at each other, or throw down rocks, or use crossbows, or pour molten copper. Some people die because of this, which is suffering. Strongman! This is the suffering of the present body, which is caused by lust, is caused by the increase of lust. Strongman! Because of lust, beings increase their lust. They go to royal cities or villages, or break through walls and holes, or steal other people's property, or block roads, destroy cities, destroy villages, and kill others.'

。彼有司執之，驅使作種種苦行或截其手、或截其足、或截手足或截其耳、或截其鼻、或截其舌或截其髻、或截其發、或截其髻發或著函中、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、或利叉手刺之或臥熱鐵床、或以熱油灑之、著臼中以鐵杵搗之若以龍蛆、若以杖撾、若以棒棒將至標下以刀梟首是為，大力士！現身苦陰因淫故至增上淫故。此大力士！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座上、臥在蔭中、身有痛極苦痛，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。如是謂彼身苦行口苦行意苦行彼時命終倒懸向下。彼作是念：『此身苦行口苦行意苦行，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、不作有所歸必墮其趣。』此便有變悔。變悔已，終亦不善、生亦不善是為，大力士！現身苦陰因淫故至增上淫故。此大力士！眾生因淫故至增上淫故作身苦行口意苦行彼作身苦行已口意苦行已彼因彼緣身壞死時生惡趣泥犁中。是為，大力士！此是後身苦陰因淫故至增上淫故。是為，大力士！五氣味淫多有苦敗壞。此聖弟子！不以等智見如真而於淫作惡不善法亦不喜樂謂無上息。如是，大力士！聖弟子與淫法相應。

「複次，大力士！我少氣味淫，知有苦、知是敗壞謂我知見如真亦不于淫作惡不善法住于護安樂謂無上息。如是我，大力士！不與淫法相應。

「此大力士！我一時在羅閱祇鞞陀隸止右脅七葉窟中此大力士！從下晡起我至止右脅邊我于中遙見諸尼干，常不坐、常跪，極苦痛行。我到彼所，到已作如是言：『何以故？汝尼干！作如此常跪常不坐作如此極苦行？』彼答我言：『瞿曇！有師尼乾親族子彼作是言：「汝諸尼干！本作惡行今作此苦行當消彼惡行謂今身業行口意等行有惡當不為。」』我語彼曰：『云何，汝諸尼干！汝師尼乾親族子能信能住彼不？不疑彼師耶？』彼作是言：『此瞿曇！我彼師尼乾親族子我不疑彼師能信能住。』我答彼曰：『如是。如汝等尼干！有尼干有彼尼干本作惡行作極苦行彼尼干終已當來生人間亦當覆在此尼干中學當如此常跪不坐作苦行。如今汝眾皆當爾。』彼作是言：『此瞿曇！不從善行得善報彼王頻浮婆安樂住汝沙門瞿曇不能爾。』『汝諸尼干！為爾不是而作斯言。何以故？為是凡愚，不定不善無厭無足而作斯言：「王頻浮婆！常住于善常得安樂沙門瞿曇不能爾。」汝諸尼干！應當先明我云何為常安樂住？而言王頻浮婆、沙門瞿曇耶？汝諸尼干！我當爲汝說。我為善安樂住非摩竭王頻浮婆者及耶！汝應當作是言：「摩竭王頻浮婆常安樂住非汝沙門瞿曇所能及。」』『此沙門瞿曇！我今問汝：誰為善安樂住？為摩竭王頻浮婆耶？為沙門瞿曇耶？』『于尼干意云何？彼摩竭王頻浮婆為得意口自在不？七日七夜得身一向安樂不？』『不也。唯瞿曇！』『若六五四三二一日一夜得意口自在不？為身一向得安樂住不？』『唯瞿曇！不也。』『于尼干意云何？我為得意口自在不？一日一夜身為善安樂住不？』『唯然瞿曇。』『二三至七日七夜為得意口自在不？身為一向善安樂住不？』『唯然瞿曇

現代漢語譯本：那些官員抓住他，驅使他進行各種苦行，有的砍斷他的手，有的砍斷他的腳，有的砍斷手腳，有的砍斷耳朵，有的砍斷鼻子，有的砍斷舌頭，有的砍斷髮髻，有的剃光頭髮，有的砍斷髮髻和頭髮，有的把他關在箱子里，有的讓他穿上被處決者的衣服，有的讓他躺在沙石上，有的讓他躺在草地上，有的把他塞進鐵驢的嘴裡，有的把他塞進鐵獅子的嘴裡，有的把他扔進銅鍋里，有的把他扔進鐵鍋里，有的把他一段段割開，有的用利叉刺他的手，有的讓他躺在熱鐵床上，有的用熱油潑他，有的把他放在石臼里用鐵杵搗，像搗龍蛆一樣，有的用棍子打，有的用棒子把他打到刑場用刀砍頭，這就是大力士！現世遭受苦難，是因為淫慾而導致淫慾的增長。這個大力士！眾生因為淫慾而導致淫慾的增長，進行身體的苦行，口頭的苦行和意念的苦行。那時如果他生病了，痛苦地躺在床上，躺在陰涼處，身體極度疼痛，不想活下去，想要斷絕生命。他認為自己所做的身體苦行、口頭苦行和意念苦行，在他臨終時會像日落時山影倒懸向下一樣。他會這樣想：『我所做的身體苦行、口頭苦行和意念苦行，是倒懸向下的，我本來沒有修行，沒有積福，我做了很多惡事，我喜歡作惡，貪婪，兇暴，不做善事，不做有歸宿的事情，一定會墮入惡道。』這時他會產生悔恨。悔恨之後，他死後也不好，出生也不好，這就是大力士！現世遭受苦難，是因為淫慾而導致淫慾的增長。這個大力士！眾生因為淫慾而導致淫慾的增長，進行身體的苦行，口頭的苦行和意念的苦行。他做了身體的苦行，口頭的苦行和意念的苦行之後，因為這些因緣，身體壞死的時候會墮入惡道地獄中。這就是大力士！這是後世遭受苦難，是因為淫慾而導致淫慾的增長。這就是大力士！五種氣味的淫慾有很多苦難和敗壞。這位聖弟子！不以平等的智慧如實地看待淫慾，認為淫慾是惡法和不善法，也不喜歡淫慾，認為淫慾是無上的止息。像這樣，大力士！聖弟子與淫慾之法相應。 現代漢語譯本：『再者，大力士！我對於少許氣味的淫慾，知道有苦，知道是敗壞，我如實地知道和看見，也不因為淫慾而做惡法和不善法，安住在守護安樂之中，認為淫慾是無上的止息。像這樣，大力士！我不與淫慾之法相應。』 現代漢語譯本：『大力士！我曾經在王舍城鞞陀隸的右脅七葉窟中居住。大力士！我從下午起身，走到右脅邊，我從遠處看到那些尼干，他們常常不坐，常常跪著，進行極其痛苦的修行。我走到他們那裡，到了之後這樣問他們：『你們這些尼干！為什麼這樣常常跪著，常常不坐，進行如此極端的苦行？』他們回答我說：『瞿曇！我們的老師尼乾親族子這樣說：「你們這些尼干！過去做了惡行，現在做這些苦行，就可以消除那些惡行，現在身體的行為、口頭的行為和意念的行為，如果有惡，就不要再做。」』我問他們說：『你們這些尼干！你們的老師尼乾親族子能夠相信和安住嗎？你們不懷疑你們的老師嗎？』他們回答說：『瞿曇！我們不懷疑我們的老師尼乾親族子，他能夠相信和安住。』我回答他們說：『是這樣的。就像你們這些尼干！有的尼幹過去做了惡行，現在進行極端的苦行，這些尼乾死後會再次投生到人間，也會再次在這些尼干中學習，也會像這樣常常跪著不坐，進行苦行。現在你們大家都會這樣。』他們回答說：『瞿曇！不是從善行得到善報，那個頻婆娑羅王安樂地居住，你們沙門瞿曇不能這樣。』『你們這些尼干！你們這樣說是不對的。為什麼呢？因為你們是凡夫，不確定，不善良，沒有厭足，所以這樣說：「頻婆娑羅王！常常安住在善中，常常得到安樂，沙門瞿曇不能這樣。」你們這些尼干！應該先弄清楚我如何常常安樂地居住？然後再說頻婆娑羅王和沙門瞿曇。你們這些尼干！我將為你們說。我安樂地居住，不是摩揭陀國王頻婆娑羅所能比的！你們應該這樣說：「摩揭陀國王頻婆娑羅常常安樂地居住，不是你們沙門瞿曇所能比的。」』『沙門瞿曇！我現在問你：誰是安樂地居住？是摩揭陀國王頻婆娑羅嗎？還是沙門瞿曇？』『你們尼干認為如何？那個摩揭陀國王頻婆娑羅能夠隨意自在地說話嗎？能夠七天七夜身體都安樂嗎？』『不能。瞿曇！』『如果六天、五天、四天、三天、兩天、一天、一夜能夠隨意自在地說話嗎？能夠身體都安樂地居住嗎？』『瞿曇！不能。』『你們尼干認為如何？我能夠隨意自在地說話嗎？能夠一天一夜身體都安樂地居住嗎？』『是的，瞿曇。』『兩天、三天到七天七夜能夠隨意自在地說話嗎？能夠身體都安樂地居住嗎？』『是的，瞿曇。』

English version: 'Those officials seize him, and drive him to perform various ascetic practices, some cutting off his hands, some cutting off his feet, some cutting off hands and feet, some cutting off ears, some cutting off noses, some cutting off tongues, some cutting off hair knots, some shaving their hair, some cutting off hair knots and hair, some putting him in a box, some dressing him in the clothes of the executed, some making him lie on sand and stones, some making him lie on grass, some putting him in the mouth of an iron donkey, some putting him in the mouth of an iron lion, some throwing him into a copper pot, some throwing him into an iron pot, some cutting him into pieces, some piercing his hands with sharp forks, some making him lie on a hot iron bed, some pouring hot oil on him, some putting him in a mortar and pounding him with an iron pestle, like pounding dragon maggots, some hitting him with sticks, some beating him with rods to the execution ground and beheading him with a knife. This is the mighty man! Suffering in this life because of lust, leading to increased lust. This mighty man! Beings, because of lust, leading to increased lust, perform bodily ascetic practices, verbal ascetic practices, and mental ascetic practices. At that time, if he becomes ill, lying painfully on the bed, lying in the shade, his body in extreme pain, not wanting to live, wanting to end his life. He thinks that the bodily ascetic practices, verbal ascetic practices, and mental ascetic practices he has done will be like the shadow of a mountain falling downwards at sunset when he dies. He will think: 『The bodily ascetic practices, verbal ascetic practices, and mental ascetic practices I have done are falling downwards. I have not practiced, have not accumulated merit. I have done many evil deeds. I like to do evil, be greedy, be violent, not do good deeds, not do things that have a destination, and will surely fall into evil paths.』 At this time, he will feel remorse. After remorse, his death will not be good, and his birth will not be good. This is the mighty man! Suffering in this life because of lust, leading to increased lust. This mighty man! Beings, because of lust, leading to increased lust, perform bodily ascetic practices, verbal ascetic practices, and mental ascetic practices. After he has done bodily ascetic practices, verbal ascetic practices, and mental ascetic practices, because of these causes and conditions, when his body breaks down and dies, he will fall into the evil path of hell. This is the mighty man! This is suffering in the next life because of lust, leading to increased lust. This is the mighty man! The five flavors of lust have much suffering and corruption. This holy disciple! Does not see lust with equal wisdom as it truly is, considers lust to be evil and unwholesome, and does not delight in lust, considering lust to be the supreme cessation. In this way, mighty man! The holy disciple is in accordance with the law of lust.' English version: 'Furthermore, mighty man! I know that there is suffering in the slight flavor of lust, I know that it is corrupt, I know and see it as it truly is, and I do not do evil and unwholesome deeds because of lust, I abide in the protection of happiness, considering lust to be the supreme cessation. In this way, mighty man! I am not in accordance with the law of lust.' English version: 'Mighty man! I once stayed in the Seven-Leaf Cave on the right side of Vebhāra in Rājagaha. Mighty man! I got up in the afternoon and went to the right side. From afar, I saw those Niganthas, who were always not sitting, always kneeling, practicing extremely painful asceticism. I went to them, and when I arrived, I asked them: 『You Niganthas! Why do you always kneel like this, always not sit, and practice such extreme asceticism?』 They answered me: 『Gautama! Our teacher, the Nigantha relative, said: 「You Niganthas! In the past, you did evil deeds. Now, by doing these ascetic practices, you can eliminate those evil deeds. Now, if there is evil in the actions of the body, the actions of the mouth, and the actions of the mind, do not do them again.」』 I asked them: 『You Niganthas! Can your teacher, the Nigantha relative, believe and abide? Do you not doubt your teacher?』 They answered: 『Gautama! We do not doubt our teacher, the Nigantha relative. He can believe and abide.』 I answered them: 『It is like this. Just like you Niganthas! Some Niganthas have done evil deeds in the past, and now they are practicing extreme asceticism. These Niganthas will be reborn in the human realm after death, and they will also learn again among these Niganthas, and they will also always kneel and not sit, and practice asceticism. Now, all of you will be like this.』 They answered: 『Gautama! It is not from good deeds that one gets good rewards. King Bimbisara lives in happiness, but you, the Śramaṇa Gautama, cannot do that.』 『You Niganthas! It is not right for you to say this. Why? Because you are ordinary people, uncertain, not good, without satiety, so you say: 「King Bimbisara! Always abides in goodness, always obtains happiness, but the Śramaṇa Gautama cannot do that.」 You Niganthas! You should first understand how I always live in happiness? Then talk about King Bimbisara and the Śramaṇa Gautama. You Niganthas! I will tell you. I live in happiness, which is not comparable to King Bimbisara of Magadha! You should say: 「King Bimbisara of Magadha always lives in happiness, which is not comparable to you, the Śramaṇa Gautama.」』 『Śramaṇa Gautama! I now ask you: Who lives in happiness? Is it King Bimbisara of Magadha? Or is it the Śramaṇa Gautama?』 『What do you Niganthas think? Can King Bimbisara of Magadha speak freely at will? Can he have happiness in his body for seven days and seven nights?』 『No. Gautama!』 『If it is six days, five days, four days, three days, two days, one day, or one night, can he speak freely at will? Can he live in happiness in his body?』 『Gautama! No.』 『What do you Niganthas think? Can I speak freely at will? Can I live in happiness in my body for one day and one night?』 『Yes, Gautama.』 『For two days, three days, up to seven days and seven nights, can I speak freely at will? Can I live in happiness in my body?』 『Yes, Gautama.』

。』『于尼干意云何？我等誰為常善安樂住？摩竭王頻浮婆耶？為我耶？』『如汝從沙門瞿曇所說知其義沙門瞿曇為善安樂住非摩竭王頻浮婆。』此大力士！少氣味淫知多有苦是敗壞中多有敗壞謂此聖弟子！不能以智慧見如真而於淫作惡不善法，不入喜樂謂無上息。如是，大力士！聖弟子與淫法相應。

「複次，大力士！我少氣味淫多有苦知是敗壞謂我以智慧等見如真亦不于淫有不善法但住于護以自樂謂無上息。如是我，大力士！不與淫法相應。」

佛如是說。彼大力士、諸比丘，聞世尊所說歡喜而樂

『那麼，你認為呢？我們之中誰能常住于安樂？是摩揭陀國王頻婆娑羅，還是我？』『正如你從沙門喬達摩那裡聽聞並理解的意義，沙門喬達摩才是常住于安樂的人，而不是摩揭陀國王頻婆娑羅。』這位大力士啊！欲樂的滋味少，苦惱多，是敗壞的根源，其中有許多敗壞。也就是說，這位聖弟子不能以智慧如實地看待欲樂，反而會因欲樂而造作惡不善法，無法進入喜樂，無法達到無上的寂滅。如此，大力士啊！聖弟子與欲樂相應。 『再者，大力士啊！我知道欲樂的滋味少，苦惱多，是敗壞的根源。我以智慧如實地看待它，也不會因欲樂而造作不善法，只是安住于守護，以自我為樂，達到無上的寂滅。如此，大力士啊！我不與欲樂相應。』 佛陀如是說。那位大力士和眾比丘聽聞世尊所說，都歡喜而樂。

'What do you think, then? Who among us dwells in constant happiness and peace? Is it King Bimbisara of Magadha, or is it me?' 'As you have heard and understood the meaning from the ascetic Gautama, the ascetic Gautama is the one who dwells in happiness and peace, not King Bimbisara of Magadha.' This mighty one! The taste of sensual pleasure is little, there is much suffering, it is a source of corruption, and there is much corruption within it. That is to say, this noble disciple cannot see sensual pleasure as it truly is with wisdom, but instead, because of sensual pleasure, he commits evil and unwholesome deeds, unable to enter into joy, unable to reach the supreme cessation. Thus, mighty one! The noble disciple is in accordance with sensual pleasure. 'Furthermore, mighty one! I know that the taste of sensual pleasure is little, there is much suffering, it is a source of corruption. I see it as it truly is with wisdom, and I do not commit unwholesome deeds because of sensual pleasure, but rather I dwell in protection, finding joy in myself, reaching the supreme cessation. Thus, mighty one! I am not in accordance with sensual pleasure.' Thus spoke the Buddha. That mighty one and the monks, having heard what the Blessed One had said, rejoiced and were delighted.

。

現代漢語譯本：佛說苦陰因事經

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