T01n0057_漏分佈經

大正藏第 01 冊 No. 0057 漏分佈經

No. 57 [No. 26(111)]

佛說漏分佈經(出《中阿含》令劫意)

後漢三藏安世高譯

聞如是：

一時，佛在拘留國行治處名為法。時，拘留國人會在。時，佛告：「諸比丘！」比丘應：「唯然。」比丘從佛聞。佛便告如是：「比丘聽。當爲說法，上起亦利、中起亦利、遍竟亦利，有利有方便，具足現意行。當爲聽真，諦受爲念聽說。」比丘應：「唯如是。」比丘便從佛聞。便說是：「比丘！當知漏，亦當知漏從本有，亦當知從漏受殃，亦當知漏分佈，亦當知漏盡，亦當知受何行令漏畢。

「比丘！當知痛，亦當知痛從本有，亦當知從痛受殃，亦當知痛分佈，亦當知痛盡，亦當知受何行令痛畢。

「比丘！當知思想，亦當知思想從本有，亦當知從思想受殃，亦當知思想分佈，亦當知思想盡，亦當知受何行令思想畢。

「比丘！當知愛慾，亦當知愛慾從本有，亦當知從愛慾受殃，亦當知愛慾分佈，亦當知愛慾盡，亦當知受何行令愛慾畢。

「比丘！當知行，亦當知行從本有，亦當知從行受殃，亦當知行分佈，亦當知行盡，亦當知受何行令行畢。

「比丘！當知苦，亦當知苦從本有，亦當知從苦受殃，亦當知苦分佈，亦當知苦盡，亦當知受何行令苦畢。

「比丘！當知漏，亦當知漏從本有，亦當知從漏受殃，亦當知漏分佈，亦當知漏盡，亦當知受何行令漏畢。

「何等為當知漏？謂有三漏：一為欲漏，二為有漏，三為癡漏；如是為知漏。

「何等為當知漏從本有？謂癡為漏本，從是本有；如是為知漏從本有。

「何等為當知從漏受殃？謂從癡行漏，所行如從，殃亦如行受，或墮好處或墮惡處；如是為知從漏受殃。

「何等為當知漏分佈？謂墮地獄是為行異，或墮畜生是為行異，或墮餓鬼是為行異，或墮天上是為行異，或墮人中是為行異；如是為知漏分佈。

「何等為當知漏盡？謂癡已盡，漏便盡、如便盡；如是為知漏盡。

「何等為當知受行令漏畢？謂是八種道行：一為直見，二為直更，三為直語，四為直行，五為直業，六為直方便，七為直念，八為直定；如是為知受行令漏畢。若諸比丘！比丘已知漏如是，知漏從本有如是，知從漏受殃如是，知漏分佈如是，知漏盡如是，知受行令漏畢如是，是名為比丘悔厭世間，行清凈，得道令漏盡畢。

「何等為當知痛？謂有三痛：一為樂痛，二為苦痛，三為亦不樂亦不苦痛；如是為知痛。

「何等為當知痛從本有？謂本思望；如是為知痛從本有。

「何等為當知從痛受殃？謂有所思，更是為苦；如是為知從痛受殃

現代漢語譯本 《漏分佈經》 這是我聽到的： 一時，佛陀在拘留國的一個名為法的修行處。當時，拘留國的人們聚集在那裡。佛陀告訴比丘們：『比丘們！』比丘們迴應：『是的，世尊。』比丘們從佛陀那裡聽法。佛陀便這樣說道：『比丘們，仔細聽。我將為你們說法，這法初善、中善、后善，有利益，有方便，能使人具足正念。你們應當認真聽聞，仔細領受，並牢記在心。』比丘們迴應：『是的，世尊。』比丘們便從佛陀那裡聽法。佛陀說道：『比丘們！你們應當知道漏，也應當知道漏的根源，也應當知道因漏而受到的災殃，也應當知道漏的分佈，也應當知道漏的止息，也應當知道通過修行什麼才能使漏完全止息。 『比丘們！你們應當知道感受，也應當知道感受的根源，也應當知道因感受而受到的災殃，也應當知道感受的分佈，也應當知道感受的止息，也應當知道通過修行什麼才能使感受完全止息。 『比丘們！你們應當知道思想，也應當知道思想的根源，也應當知道因思想而受到的災殃，也應當知道思想的分佈，也應當知道思想的止息，也應當知道通過修行什麼才能使思想完全止息。 『比丘們！你們應當知道愛慾，也應當知道愛慾的根源，也應當知道因愛慾而受到的災殃，也應當知道愛慾的分佈，也應當知道愛慾的止息，也應當知道通過修行什麼才能使愛慾完全止息。 『比丘們！你們應當知道行，也應當知道行的根源，也應當知道因行而受到的災殃，也應當知道行的分佈，也應當知道行的止息，也應當知道通過修行什麼才能使行完全止息。 『比丘們！你們應當知道苦，也應當知道苦的根源，也應當知道因苦而受到的災殃，也應當知道苦的分佈，也應當知道苦的止息，也應當知道通過修行什麼才能使苦完全止息。 『比丘們！你們應當知道漏，也應當知道漏的根源，也應當知道因漏而受到的災殃，也應當知道漏的分佈，也應當知道漏的止息，也應當知道通過修行什麼才能使漏完全止息。 『什麼是應當知道的漏呢？有三種漏：一是欲漏，二是存在漏，三是無明漏；這就是應當知道的漏。 『什麼是應當知道的漏的根源呢？無明是漏的根本，從這裡產生；這就是應當知道的漏的根源。 『什麼是應當知道的因漏而受到的災殃呢？因為無明而造作的漏，所造作的就像從那裡來，災殃也像所造作的那樣承受，或者墮入好的地方，或者墮入不好的地方；這就是應當知道的因漏而受到的災殃。 『什麼是應當知道的漏的分佈呢？墮入地獄是行為的差異，或者墮入畜生是行為的差異，或者墮入餓鬼是行為的差異，或者墮入天上是行為的差異，或者墮入人間是行為的差異；這就是應當知道的漏的分佈。 『什麼是應當知道的漏的止息呢？當無明止息時，漏就止息，就像這樣止息；這就是應當知道的漏的止息。 『什麼是應當知道的通過修行什麼才能使漏完全止息呢？就是這八種道行：一是正見，二是正思惟，三是正語，四是正業，五是正命，六是正精進，七是正念，八是正定；這就是應當知道的通過修行什麼才能使漏完全止息。如果比丘們！比丘們已經知道漏是這樣，知道漏的根源是這樣，知道因漏而受到的災殃是這樣，知道漏的分佈是這樣，知道漏的止息是這樣，知道通過修行什麼才能使漏完全止息是這樣，這就叫做比丘厭離世間，行持清凈，得道而使漏完全止息。 『什麼是應當知道的感受呢？有三種感受：一是樂受，二是苦受，三是不苦不樂受；這就是應當知道的感受。 『什麼是應當知道的感受的根源呢？是最初的思念和期望；這就是應當知道的感受的根源。 『什麼是應當知道的因感受而受到的災殃呢？就是有所思念，更會感到痛苦；這就是應當知道的因感受而受到的災殃。

English version The Discourse on the Distribution of Defilements Thus have I heard: At one time, the Buddha was dwelling in the country of Kuru, at a place of practice called Dhamma. At that time, the people of Kuru were gathered there. The Buddha addressed the bhikkhus, saying, 『Bhikkhus!』 The bhikkhus responded, 『Yes, Venerable Sir.』 The bhikkhus listened to the Buddha. The Buddha then said, 『Bhikkhus, listen carefully. I will teach you the Dhamma, which is good in the beginning, good in the middle, and good in the end, beneficial, and conducive to practice, enabling one to be fully mindful. You should listen attentively, receive it carefully, and keep it in mind.』 The bhikkhus responded, 『Yes, Venerable Sir.』 The bhikkhus then listened to the Buddha. The Buddha said, 『Bhikkhus! You should know the defilements, you should also know the origin of defilements, you should also know the suffering caused by defilements, you should also know the distribution of defilements, you should also know the cessation of defilements, and you should also know what practice leads to the complete cessation of defilements.』 『Bhikkhus! You should know feelings, you should also know the origin of feelings, you should also know the suffering caused by feelings, you should also know the distribution of feelings, you should also know the cessation of feelings, and you should also know what practice leads to the complete cessation of feelings.』 『Bhikkhus! You should know thoughts, you should also know the origin of thoughts, you should also know the suffering caused by thoughts, you should also know the distribution of thoughts, you should also know the cessation of thoughts, and you should also know what practice leads to the complete cessation of thoughts.』 『Bhikkhus! You should know desires, you should also know the origin of desires, you should also know the suffering caused by desires, you should also know the distribution of desires, you should also know the cessation of desires, and you should also know what practice leads to the complete cessation of desires.』 『Bhikkhus! You should know volitional formations, you should also know the origin of volitional formations, you should also know the suffering caused by volitional formations, you should also know the distribution of volitional formations, you should also know the cessation of volitional formations, and you should also know what practice leads to the complete cessation of volitional formations.』 『Bhikkhus! You should know suffering, you should also know the origin of suffering, you should also know the suffering caused by suffering, you should also know the distribution of suffering, you should also know the cessation of suffering, and you should also know what practice leads to the complete cessation of suffering.』 『Bhikkhus! You should know the defilements, you should also know the origin of defilements, you should also know the suffering caused by defilements, you should also know the distribution of defilements, you should also know the cessation of defilements, and you should also know what practice leads to the complete cessation of defilements.』 『What are the defilements that should be known? There are three defilements: one is the defilement of sensual desire, two is the defilement of becoming, and three is the defilement of ignorance; these are the defilements that should be known.』 『What is the origin of defilements that should be known? Ignorance is the root of defilements, from which they arise; this is the origin of defilements that should be known.』 『What is the suffering caused by defilements that should be known? Because of the defilements arising from ignorance, the actions performed are like the source from which they come, and the suffering is also experienced according to the actions, either falling into good places or falling into bad places; this is the suffering caused by defilements that should be known.』 『What is the distribution of defilements that should be known? Falling into hell is a difference in actions, or falling into the animal realm is a difference in actions, or falling into the realm of hungry ghosts is a difference in actions, or falling into the heavens is a difference in actions, or falling into the human realm is a difference in actions; this is the distribution of defilements that should be known.』 『What is the cessation of defilements that should be known? When ignorance ceases, the defilements cease, just like that; this is the cessation of defilements that should be known.』 『What is the practice that leads to the complete cessation of defilements that should be known? It is the eightfold path: one is right view, two is right thought, three is right speech, four is right action, five is right livelihood, six is right effort, seven is right mindfulness, and eight is right concentration; this is the practice that leads to the complete cessation of defilements that should be known. If, bhikkhus! The bhikkhus have known the defilements in this way, have known the origin of defilements in this way, have known the suffering caused by defilements in this way, have known the distribution of defilements in this way, have known the cessation of defilements in this way, and have known the practice that leads to the complete cessation of defilements in this way, then this is called a bhikkhu who is weary of the world, practices purity, attains the path, and completely ceases the defilements.』 『What are the feelings that should be known? There are three feelings: one is pleasant feeling, two is painful feeling, and three is neither-pleasant-nor-painful feeling; these are the feelings that should be known.』 『What is the origin of feelings that should be known? It is the initial thoughts and expectations; this is the origin of feelings that should be known.』 『What is the suffering caused by feelings that should be known? It is that when there is thought, there is more suffering; this is the suffering caused by feelings that should be known.』

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「何等為當知痛分佈？在比丘！比丘樂痛更，樂痛更知；苦痛更，苦痛更知；不樂不苦痛更，不樂不苦痛更知；樂痛身更，樂痛身更知；苦痛身更，苦痛身更知；不樂不苦痛身更，不樂不苦痛身更知；樂痛念更，樂痛念更知；苦痛念更，苦痛念更知；不樂不苦痛念更，不樂不苦痛念更知；樂痛望得，樂痛望得知；苦痛望得，苦痛望得知；不樂不苦痛望得，不樂不苦痛望得知；樂痛不望得，樂痛不望得知；苦痛不望得，苦痛不望得知；不樂不苦痛不望得，不樂不苦痛不望得知。樂痛家中居，樂痛家中居知；苦痛家中居，苦痛家中居知；不樂不苦痛家中居，不樂不苦痛家中居知；樂痛離家中居，樂痛離家中居知；苦痛離家中居，苦痛離家中居知；不樂不苦痛離家中居，不樂不苦痛離家中居知；如是為知痛分佈。

「何等為當知痛盡？謂念思卻，痛便盡；如是為知痛盡。

「何等為當知受行令痛畢？謂是八種道行：一為直見，二為直更，三為直語，四為直行，五為直業，六為直方便，七為直念，八為直定；如是為知受行令痛畢。若比丘！比丘已知痛如是，知痛從本有如是，知從痛受殃如是，知痛分佈如是，知痛盡如是，知受行令痛畢如是，名為比丘悔厭世間，行清凈，得道令痛盡畢。

「何等為當知思想？謂有四思想：一為少思想，二為多思想，三為無有量思想，四為無所有不用思想；如是為知思想。

「何等為當知思想從本有？謂本為思想；如是為知思想從本有。

「何等為當知從思想受殃？謂如思想為，如思想行，是名為行；如是為知從思想受殃。

「何等為當知思想分佈？謂色思想為異，聲思想亦異，香思想亦異，味思想亦異，身更粗細思想亦異；如是為知思想分佈。

「何等為當知思想盡？謂思想已盡，思想便盡；如是為知思想盡。

「何等為當知受行令思想畢？謂是八種道行：一為直見，二為直更，三為直語，四為直行，五為直業，六為直方便，七為直念，八為直定；如是為知受行令思想畢。若諸比丘！比丘已知思想如是，知思想從本有如是，知從思想受殃如是，知思想分佈如是，知思想盡如是，知受行令思想畢如是，是名為比丘悔厭世間，行清凈，得道令思想盡畢。

「何等為當知愛慾？謂愛慾為五種欲，得欲、最在心欲、愛色隨意可貪相近。何等為五？一為眼可色慾，得欲、最在心欲、愛色隨意可貪相近；二為耳可聲欲，得欲、最在心欲、愛色隨意可貪相近；三為鼻可香欲，得欲、最在心欲、愛色隨意可貪相近；四為口得味欲，得欲、最在心欲、愛色隨意可貪相近；五為身得粗細更知欲，得欲、最在心欲、愛色隨意可貪相近；如是為知愛慾。

「何等為當知愛慾從本有？謂本為思；如是為知愛慾從本有。

「何等為當知從愛慾受殃？若為所愛慾已，生慾望諍待向待，便如殃思待，便從是致殃隨，或好處或惡處；如是為知從愛慾受殃

現代漢語譯本： 『什麼是應當瞭解的痛的分佈呢？比丘們！比丘體驗到樂的感受，知道樂的感受；體驗到苦的感受，知道苦的感受；體驗到不苦不樂的感受，知道不苦不樂的感受；身體體驗到樂的感受，知道身體體驗到樂的感受；身體體驗到苦的感受，知道身體體驗到苦的感受；身體體驗到不苦不樂的感受，知道身體體驗到不苦不樂的感受；心中體驗到樂的感受，知道心中體驗到樂的感受；心中體驗到苦的感受，知道心中體驗到苦的感受；心中體驗到不苦不樂的感受，知道心中體驗到不苦不樂的感受；希望得到樂的感受，知道希望得到樂的感受；希望得到苦的感受，知道希望得到苦的感受；希望得到不苦不樂的感受，知道希望得到不苦不樂的感受；不希望得到樂的感受，知道不希望得到樂的感受；不希望得到苦的感受，知道不希望得到苦的感受；不希望得到不苦不樂的感受，知道不希望得到不苦不樂的感受。樂的感受在家中生起，知道樂的感受在家中生起；苦的感受在家中生起，知道苦的感受在家中生起；不苦不樂的感受在家中生起，知道不苦不樂的感受在家中生起；樂的感受離開家生起，知道樂的感受離開家生起；苦的感受離開家生起，知道苦的感受離開家生起；不苦不樂的感受離開家生起，知道不苦不樂的感受離開家生起。這就是了解痛的分佈。 『什麼是應當瞭解的痛的止息呢？』當念頭停止思考時，痛就止息了。這就是了解痛的止息。 『什麼是應當瞭解的修行能使痛完全止息呢？』這就是八種道行：一是正見，二是正思，三是正語，四是正行，五是正業，六是正方便，七是正念，八是正定。這就是了解修行能使痛完全止息。比丘們！如果比丘已經這樣瞭解了痛，瞭解了痛的根源，瞭解了從痛而來的災禍，瞭解了痛的分佈，瞭解了痛的止息，瞭解了修行能使痛完全止息，那麼這位比丘就厭離世間，行持清凈，證得道果，使痛完全止息。 『比丘們！應當瞭解思想，也應當瞭解思想的根源，也應當瞭解從思想而來的災禍，也應當瞭解思想的分佈，也應當瞭解思想的止息，也應當瞭解修行能使思想完全止息。』 『什麼是應當瞭解的思想呢？』有四種思想：一是少量的思想，二是大量的思想，三是無量的思想，四是無所有處的不思量。這就是了解思想。 『什麼是應當瞭解的思想的根源呢？』思想的根源就是思想本身。這就是了解思想的根源。 『什麼是應當瞭解的從思想而來的災禍呢？』如果按照思想去做，按照思想去行動，這就叫做行為。這就是了解從思想而來的災禍。 『什麼是應當瞭解的思想的分佈呢？』色想不同於聲想，聲想也不同於香想，香想也不同於味想，身體感受的粗細想也不同。這就是了解思想的分佈。 『什麼是應當瞭解的思想的止息呢？』當思想已經止息時，思想就止息了。這就是了解思想的止息。 『什麼是應當瞭解的修行能使思想完全止息呢？』這就是八種道行：一是正見，二是正思，三是正語，四是正行，五是正業，六是正方便，七是正念，八是正定。這就是了解修行能使思想完全止息。比丘們！如果比丘已經這樣瞭解了思想，瞭解了思想的根源，瞭解了從思想而來的災禍，瞭解了思想的分佈，瞭解了思想的止息，瞭解了修行能使思想完全止息，那麼這位比丘就厭離世間，行持清凈，證得道果，使思想完全止息。 『比丘們！應當瞭解愛慾，也應當瞭解愛慾的根源，也應當瞭解從愛慾而來的災禍，也應當瞭解愛慾的分佈，也應當瞭解愛慾的止息，也應當瞭解修行能使愛慾完全止息。』 『什麼是應當瞭解的愛慾呢？』愛慾是五種慾望，即對所欲之物的追求、心中最強烈的慾望、對可貪戀的色相的喜愛。哪五種呢？一是眼睛所能見的色慾，即對所欲之物的追求、心中最強烈的慾望、對可貪戀的色相的喜愛；二是耳朵所能聽到的聲欲，即對所欲之物的追求、心中最強烈的慾望、對可貪戀的色相的喜愛；三是鼻子所能聞到的香欲，即對所欲之物的追求、心中最強烈的慾望、對可貪戀的色相的喜愛；四是口所能嚐到的味欲，即對所欲之物的追求、心中最強烈的慾望、對可貪戀的色相的喜愛；五是身體所能感受到的粗細觸感之慾，即對所欲之物的追求、心中最強烈的慾望、對可貪戀的色相的喜愛。這就是了解愛慾。 『什麼是應當瞭解的愛慾的根源呢？』愛慾的根源是思。這就是了解愛慾的根源。 『什麼是應當瞭解的從愛慾而來的災禍呢？』如果因為所愛之物而產生慾望、爭鬥、期待、依賴，就會像災禍一樣被思緒所困擾，從而導致災禍的發生，無論是好的還是壞的境地。這就是了解從愛慾而來的災禍。

English version: 'What is the distribution of feeling that should be understood? Bhikkhus! A bhikkhu experiences a pleasant feeling, and knows that it is a pleasant feeling; experiences a painful feeling, and knows that it is a painful feeling; experiences a neither-pleasant-nor-painful feeling, and knows that it is a neither-pleasant-nor-painful feeling; the body experiences a pleasant feeling, and knows that the body experiences a pleasant feeling; the body experiences a painful feeling, and knows that the body experiences a painful feeling; the body experiences a neither-pleasant-nor-painful feeling, and knows that the body experiences a neither-pleasant-nor-painful feeling; the mind experiences a pleasant feeling, and knows that the mind experiences a pleasant feeling; the mind experiences a painful feeling, and knows that the mind experiences a painful feeling; the mind experiences a neither-pleasant-nor-painful feeling, and knows that the mind experiences a neither-pleasant-nor-painful feeling; hopes to obtain a pleasant feeling, and knows that he hopes to obtain a pleasant feeling; hopes to obtain a painful feeling, and knows that he hopes to obtain a painful feeling; hopes to obtain a neither-pleasant-nor-painful feeling, and knows that he hopes to obtain a neither-pleasant-nor-painful feeling; does not hope to obtain a pleasant feeling, and knows that he does not hope to obtain a pleasant feeling; does not hope to obtain a painful feeling, and knows that he does not hope to obtain a painful feeling; does not hope to obtain a neither-pleasant-nor-painful feeling, and knows that he does not hope to obtain a neither-pleasant-nor-painful feeling. A pleasant feeling arises while dwelling at home, and knows that a pleasant feeling arises while dwelling at home; a painful feeling arises while dwelling at home, and knows that a painful feeling arises while dwelling at home; a neither-pleasant-nor-painful feeling arises while dwelling at home, and knows that a neither-pleasant-nor-painful feeling arises while dwelling at home; a pleasant feeling arises while dwelling away from home, and knows that a pleasant feeling arises while dwelling away from home; a painful feeling arises while dwelling away from home, and knows that a painful feeling arises while dwelling away from home; a neither-pleasant-nor-painful feeling arises while dwelling away from home, and knows that a neither-pleasant-nor-painful feeling arises while dwelling away from home. This is the understanding of the distribution of feeling. 'What is the cessation of feeling that should be understood?' When the thought ceases to think, feeling ceases. This is the understanding of the cessation of feeling. 'What is the practice that should be understood that leads to the complete cessation of feeling?' This is the eightfold path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the understanding of the practice that leads to the complete cessation of feeling. Bhikkhus! If a bhikkhu has thus understood feeling, understood the origin of feeling, understood the danger that comes from feeling, understood the distribution of feeling, understood the cessation of feeling, and understood the practice that leads to the complete cessation of feeling, then that bhikkhu is disgusted with the world, practices purity, attains the path, and brings about the complete cessation of feeling. 'Bhikkhus! One should understand thought, also understand the origin of thought, also understand the danger that comes from thought, also understand the distribution of thought, also understand the cessation of thought, and also understand the practice that leads to the complete cessation of thought.' 'What is the thought that should be understood?' There are four kinds of thought: little thought, much thought, immeasurable thought, and the thought of nothingness. This is the understanding of thought. 'What is the origin of thought that should be understood?' The origin of thought is thought itself. This is the understanding of the origin of thought. 'What is the danger that comes from thought that should be understood?' If one acts according to thought, and behaves according to thought, this is called action. This is the understanding of the danger that comes from thought. 'What is the distribution of thought that should be understood?' The thought of form is different from the thought of sound, the thought of sound is different from the thought of smell, the thought of smell is different from the thought of taste, and the thought of the coarseness and fineness of bodily sensations is also different. This is the understanding of the distribution of thought. 'What is the cessation of thought that should be understood?' When thought has ceased, thought ceases. This is the understanding of the cessation of thought. 'What is the practice that should be understood that leads to the complete cessation of thought?' This is the eightfold path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the understanding of the practice that leads to the complete cessation of thought. Bhikkhus! If a bhikkhu has thus understood thought, understood the origin of thought, understood the danger that comes from thought, understood the distribution of thought, understood the cessation of thought, and understood the practice that leads to the complete cessation of thought, then that bhikkhu is disgusted with the world, practices purity, attains the path, and brings about the complete cessation of thought. 'Bhikkhus! One should understand desire, also understand the origin of desire, also understand the danger that comes from desire, also understand the distribution of desire, also understand the cessation of desire, and also understand the practice that leads to the complete cessation of desire.' 'What is the desire that should be understood?' Desire is the five kinds of desires, namely the pursuit of what is desired, the strongest desire in the heart, and the love of attractive forms. What are the five? First, the desire for forms that can be seen by the eyes, namely the pursuit of what is desired, the strongest desire in the heart, and the love of attractive forms; second, the desire for sounds that can be heard by the ears, namely the pursuit of what is desired, the strongest desire in the heart, and the love of attractive forms; third, the desire for smells that can be smelled by the nose, namely the pursuit of what is desired, the strongest desire in the heart, and the love of attractive forms; fourth, the desire for tastes that can be tasted by the mouth, namely the pursuit of what is desired, the strongest desire in the heart, and the love of attractive forms; fifth, the desire for the coarse and fine sensations that can be felt by the body, namely the pursuit of what is desired, the strongest desire in the heart, and the love of attractive forms. This is the understanding of desire. 'What is the origin of desire that should be understood?' The origin of desire is thought. This is the understanding of the origin of desire. 'What is the danger that comes from desire that should be understood?' If, because of what is desired, there arises desire, struggle, expectation, and dependence, one will be troubled by thoughts like a calamity, and thus lead to the occurrence of calamity, whether in good or bad circumstances. This is the understanding of the danger that comes from desire.'

「何等為當知愛慾分佈？謂色愛慾為異，聲愛慾亦異，香愛慾亦異，味愛慾亦異，身更粗細愛慾亦異；如是為知愛慾分佈。

「何等為當知愛慾盡？謂思已盡，愛便盡；如是為知愛慾盡。

「何等為當知受行令愛慾畢？謂是八種道行：一為直見，二為直更，三為直語，四為直行，五為直業，六為直方便，七為直念，八為直定；如是為知受行令愛慾畢。若諸比丘！已知愛慾如是，知愛慾從本有如是，知從愛慾受殃如是，知愛慾分佈如是，知愛慾盡如是，知受行令愛慾畢如是，是名為比丘悔厭世間，行清凈，得道令愛慾盡畢。

「比丘！當知行，亦當知行從本有，亦當知從行受殃福，亦當知行分佈，亦當知行盡，亦當知受何行令行畢。

「何等為當知行？謂所思念向、不離，是為行；如是為知行。

「何等為當知行從本有？謂從愛慾有為，從愛行有本；如是為知行從本有。

「何等為當知從行受殃福？謂有黑行為黑殃，令致墮下；有清白行，令清白福，行得上上；是為知從行受殃福。

「何等為當知行分佈？謂有黑行，從黑受殃；有清白行，從清白受清白福；有黑白行，令致黑白殃福；有亦非黑亦非清白行，令從是受福；行行盡畢，如是為知行分佈。

「何等為當知行盡？謂愛已盡，行便盡；如是為知行盡。

「何等為當知受行令行畢？謂是八種道行：一為直見，二為直更，三為直語，四為直行，五為直業，六為直方便，七為直念，八為直定；如是為知受行令行畢。若諸比丘！比丘已知行如是，知行從本有如是，知從行受殃如是，知行分佈如是，知行盡如是，知受行令行畢如是，是名為比丘悔厭世間，行清凈，得道令行盡畢。

「何等為當知苦？謂當知生為苦，當知老為苦，當知病為苦，當知死為苦，當知近不相於為苦，當知愛別離為苦，當知所求不得為苦，當知卒五陰為苦；如是為知苦。

「何等為當知苦從本有？謂本為癡，癡為苦本；如是為知苦從本有。

「何等為當知從苦受殃？謂癡、未聞經、世間人，已身中更苦痛劇，劇苦最痛所不可意，應當從是念斷。為從外求念外有為，依外從求，為有沙門婆羅門，一言二言三言四言五言百言，持咒祠，令從是能得解身苦，如是求苦殃或苦殃；如是為知從苦受殃。

「何等為當知苦分佈？謂有苦少受殃久，或有苦少受殃疾解，或有苦多受殃久，或有苦多受殃疾解；如是為知苦分佈。

「何等為當知苦盡？謂癡已盡，苦便盡；如是為知苦盡。

「何等為當知受行令苦畢？謂是八種道行：一為直見，二為直更，三為直語，四為直行，五為直業，六為直方便，七為直念，八為直定；如是為知受行令苦畢。若諸比丘！比丘已知苦如是，知苦從本有如是，知從苦受殃如是，知苦分佈如是，知苦盡如是，知受行令苦畢如是，是名為比丘悔厭世間，行清凈，得道令苦盡畢。」

佛說如是。比丘受著意，佛所說樂行，從行致清凈無為

『什麼是應當知道的愛慾分佈？』意思是說，對顏色的愛慾不同，對聲音的愛慾也不同，對氣味的愛慾也不同，對味道的愛慾也不同，對身體粗細的愛慾也不同；像這樣就是知道愛慾的分佈。 『什麼是應當知道的愛慾的止息？』意思是說，當思念止息時，愛慾就止息；像這樣就是知道愛慾的止息。 『什麼是應當知道的通過修行使愛慾完全止息？』意思是說，這八種修行之道：一是正見，二是正思，三是正語，四是正行，五是正業，六是正方便，七是正念，八是正定；像這樣就是知道通過修行使愛慾完全止息。如果各位比丘！已經這樣瞭解愛慾，瞭解愛慾的根源，瞭解因愛慾而遭受的災禍，瞭解愛慾的分佈，瞭解愛慾的止息，瞭解通過修行使愛慾完全止息，這就叫做比丘悔恨厭惡世間，修行清凈，得道使愛慾完全止息。 『比丘們！應當知道行為，也應當知道行為的根源，也應當知道因行為而遭受的災禍和福報，也應當知道行為的分佈，也應當知道行為的止息，也應當知道通過什麼修行使行為完全止息。』 『什麼是應當知道的行為？』意思是說，所思所念的趨向、不離，這就是行為；像這樣就是知道行為。 『什麼是應當知道的行為的根源？』意思是說，從愛慾產生行為，從愛慾的活動產生根源；像這樣就是知道行為的根源。 『什麼是應當知道的因行為而遭受的災禍和福報？』意思是說，有黑色的行為，導致黑色的災禍，使人墮落；有清白的行為，導致清白的福報，使人向上提升；這就是知道因行為而遭受的災禍和福報。 『什麼是應當知道的行為的分佈？』意思是說，有黑色的行為，從黑色中遭受災禍；有清白的行為，從清白中獲得清白的福報；有黑白的行為，導致黑白相間的災禍和福報；有非黑非白的行為，從中獲得福報；行為的止息和完全，像這樣就是知道行為的分佈。 『什麼是應當知道的行為的止息？』意思是說，當愛慾止息時，行為就止息；像這樣就是知道行為的止息。 『什麼是應當知道的通過修行使行為完全止息？』意思是說，這八種修行之道：一是正見，二是正思，三是正語，四是正行，五是正業，六是正方便，七是正念，八是正定；像這樣就是知道通過修行使行為完全止息。如果各位比丘！比丘已經這樣瞭解行為，瞭解行為的根源，瞭解因行為而遭受的災禍，瞭解行為的分佈，瞭解行為的止息，瞭解通過修行使行為完全止息，這就叫做比丘悔恨厭惡世間，修行清凈，得道使行為完全止息。 『比丘們！應當知道苦，也應當知道苦的根源，也應當知道因苦而遭受的災禍，也應當知道苦的分佈，也應當知道苦的止息，也應當知道通過什麼修行使苦完全止息。』 『什麼是應當知道的苦？』意思是說，應當知道生是苦，應當知道老是苦，應當知道病是苦，應當知道死是苦，應當知道與不喜愛的人相處是苦，應當知道與喜愛的人分離是苦，應當知道所求不得是苦，應當知道五蘊的聚合是苦；像這樣就是知道苦。 『什麼是應當知道的苦的根源？』意思是說，根本是愚癡，愚癡是苦的根源；像這樣就是知道苦的根源。 『什麼是應當知道的因苦而遭受的災禍？』意思是說，愚癡、沒有聽聞佛法、世俗之人，在自身中感受到劇烈的痛苦，這種痛苦是最難以忍受的，應當從這裡斷念。爲了從外尋求，認為外在有依靠，從外尋求，認為有沙門婆羅門，用一言兩言三言四言五言百言，持咒祈禱，認為這樣就能解除身體的痛苦，像這樣尋求，就會遭受苦難；像這樣就是知道因苦而遭受的災禍。 『什麼是應當知道的苦的分佈？』意思是說，有的苦少但遭受的災禍長久，有的苦少但遭受的災禍很快解除，有的苦多但遭受的災禍長久，有的苦多但遭受的災禍很快解除；像這樣就是知道苦的分佈。 『什麼是應當知道的苦的止息？』意思是說，當愚癡止息時，苦就止息；像這樣就是知道苦的止息。 『什麼是應當知道的通過修行使苦完全止息？』意思是說，這八種修行之道：一是正見，二是正思，三是正語，四是正行，五是正業，六是正方便，七是正念，八是正定；像這樣就是知道通過修行使苦完全止息。如果各位比丘！比丘已經這樣瞭解苦，瞭解苦的根源，瞭解因苦而遭受的災禍，瞭解苦的分佈，瞭解苦的止息，瞭解通過修行使苦完全止息，這就叫做比丘悔恨厭惡世間，修行清凈，得道使苦完全止息。』 佛陀這樣說。比丘們接受並專心思考，佛陀所說的教誨使他們樂於修行，通過修行達到清凈無為的境界。

'What is meant by understanding the distribution of desire?' It means that the desire for color is different, the desire for sound is also different, the desire for smell is also different, the desire for taste is also different, and the desire for the coarseness or fineness of the body is also different; this is how to understand the distribution of desire. 'What is meant by understanding the cessation of desire?' It means that when thought ceases, desire ceases; this is how to understand the cessation of desire. 'What is meant by understanding the complete cessation of desire through practice?' It means these eight paths of practice: one is right view, two is right thought, three is right speech, four is right action, five is right livelihood, six is right effort, seven is right mindfulness, and eight is right concentration; this is how to understand the complete cessation of desire through practice. If you, bhikkhus, have understood desire in this way, understood the origin of desire, understood the suffering caused by desire, understood the distribution of desire, understood the cessation of desire, and understood the complete cessation of desire through practice, then this is called a bhikkhu who regrets and is disgusted with the world, practices purity, and attains the path to completely cease desire. 'Bhikkhus! You should understand action, you should also understand the origin of action, you should also understand the suffering and blessings caused by action, you should also understand the distribution of action, you should also understand the cessation of action, and you should also understand through what practice action is completely ceased.' 'What is meant by understanding action?' It means that the direction of thought and non-separation is action; this is how to understand action. 'What is meant by understanding the origin of action?' It means that action arises from desire, and the origin arises from the activity of desire; this is how to understand the origin of action. 'What is meant by understanding the suffering and blessings caused by action?' It means that black actions lead to black suffering, causing one to fall; white actions lead to white blessings, causing one to rise; this is how to understand the suffering and blessings caused by action. 'What is meant by understanding the distribution of action?' It means that black actions lead to suffering from blackness; white actions lead to white blessings from whiteness; black and white actions lead to mixed suffering and blessings; actions that are neither black nor white lead to blessings; the cessation and completion of action, this is how to understand the distribution of action. 'What is meant by understanding the cessation of action?' It means that when desire ceases, action ceases; this is how to understand the cessation of action. 'What is meant by understanding the complete cessation of action through practice?' It means these eight paths of practice: one is right view, two is right thought, three is right speech, four is right action, five is right livelihood, six is right effort, seven is right mindfulness, and eight is right concentration; this is how to understand the complete cessation of action through practice. If you, bhikkhus, have understood action in this way, understood the origin of action, understood the suffering caused by action, understood the distribution of action, understood the cessation of action, and understood the complete cessation of action through practice, then this is called a bhikkhu who regrets and is disgusted with the world, practices purity, and attains the path to completely cease action. 'Bhikkhus! You should understand suffering, you should also understand the origin of suffering, you should also understand the suffering caused by suffering, you should also understand the distribution of suffering, you should also understand the cessation of suffering, and you should also understand through what practice suffering is completely ceased.' 'What is meant by understanding suffering?' It means that you should understand that birth is suffering, you should understand that old age is suffering, you should understand that sickness is suffering, you should understand that death is suffering, you should understand that being with those you dislike is suffering, you should understand that being separated from those you love is suffering, you should understand that not getting what you want is suffering, and you should understand that the aggregation of the five aggregates is suffering; this is how to understand suffering. 'What is meant by understanding the origin of suffering?' It means that the root is ignorance, and ignorance is the root of suffering; this is how to understand the origin of suffering. 'What is meant by understanding the suffering caused by suffering?' It means that ignorant people who have not heard the Dharma, worldly people, feel intense pain in their bodies, this pain is the most unbearable, and they should cease their thoughts from this. In order to seek from the outside, they believe that there is reliance outside, they seek from the outside, they believe that there are śramaṇas and brahmins who use one, two, three, four, five, or a hundred words, chanting mantras and praying, believing that this can relieve the suffering of the body, seeking in this way will lead to suffering; this is how to understand the suffering caused by suffering. 'What is meant by understanding the distribution of suffering?' It means that some suffering is small but the suffering endured is long, some suffering is small but the suffering is quickly relieved, some suffering is great but the suffering endured is long, and some suffering is great but the suffering is quickly relieved; this is how to understand the distribution of suffering. 'What is meant by understanding the cessation of suffering?' It means that when ignorance ceases, suffering ceases; this is how to understand the cessation of suffering. 'What is meant by understanding the complete cessation of suffering through practice?' It means these eight paths of practice: one is right view, two is right thought, three is right speech, four is right action, five is right livelihood, six is right effort, seven is right mindfulness, and eight is right concentration; this is how to understand the complete cessation of suffering through practice. If you, bhikkhus, have understood suffering in this way, understood the origin of suffering, understood the suffering caused by suffering, understood the distribution of suffering, understood the cessation of suffering, and understood the complete cessation of suffering through practice, then this is called a bhikkhu who regrets and is disgusted with the world, practices purity, and attains the path to completely cease suffering.' The Buddha spoke in this way. The bhikkhus accepted and focused their minds, the teachings of the Buddha made them happy to practice, and through practice they reached the state of pure non-action.

佛說漏分佈經

現代漢語譯本：佛說漏分佈經

English version: The Buddha Speaks of the Distribution of Outflows Sutra