T02n0105_五陰譬喻經

大正藏第 02 冊 No. 0105 五陰譬喻經

No. 105 [No. 99(265), No. 106]

五陰譬喻經

後漢安息三藏安世高譯

聞如是：

一時，佛游于靡勝國，度河津見中大沫聚隨水流，即告比丘言：「諸比丘！譬如此大沫聚隨水流，目士見之觀視省察，即知非有、虛無、不實、速消、歸盡。所以者何？沫無強故。如是，比丘！一切所色去來現在，內外粗細好醜遠近，比丘見此當熟省視觀，其不有虛無不實，但病但結但瘡但偽，非真非常，為苦為空為非身為消盡。所以者何？色之性無有強。譬如，比丘！天雨渧水，一泡適起一泡即滅，目士見之觀視省察，即知非有、虛無、不實、速消、歸盡。所以者何？泡無強故。如是，比丘！一切所痛去來現在，內外粗細好醜遠近，比丘見知，當熟省視，觀其不有虛無不實，但病但結但偽但瘡，非真非常，為苦為空為非身為消盡。所以者何？痛之性無有強故。

「譬如，比丘！季夏盛熱日中之炎，目士見之觀視省察，即知非有、虛無、不實、速消、歸盡。所以者何？炎無強故

現代漢語譯本《五陰譬喻經》我聽聞是這樣的：一時，佛在靡勝國遊歷，在渡河時看見水中漂浮著一大團泡沫，便告訴比丘們說：『諸位比丘！譬如這團大泡沫隨著水流漂動，有眼力的人看見它，觀察審視，就會知道它是虛幻的、不存在的、不真實的、很快消散、最終歸於消失的。為什麼呢？因為泡沫沒有實質。同樣的，比丘們！一切色法，無論是過去、現在、未來，還是內在、外在，粗糙、細微，美好、醜陋，遙遠、臨近，比丘們見到這些都應當仔細觀察審視，認識到它們是虛幻的、不存在的、不真實的，只是病患、結縛、瘡疤、虛偽，不是真實的、不是永恒的，是痛苦的、是空虛的、不是真實的自我、最終會消亡的。為什麼呢？因為色法的本質沒有實質。譬如，比丘們！天下雨時，水滴落下來，一個水泡剛形成就立刻破滅，有眼力的人看見它，觀察審視，就會知道它是虛幻的、不存在的、不真實的、很快消散、最終歸於消失的。為什麼呢？因為水泡沒有實質。同樣的，比丘們！一切感受，無論是過去、現在、未來，還是內在、外在，粗糙、細微，美好、醜陋，遙遠、臨近，比丘們見到這些都應當仔細觀察審視，認識到它們是虛幻的、不存在的、不真實的，只是病患、結縛、虛偽、瘡疤，不是真實的、不是永恒的，是痛苦的、是空虛的、不是真實的自我、最終會消亡的。為什麼呢？因為感受的本質沒有實質。』『譬如，比丘們！盛夏酷熱時，陽光下的熱氣，有眼力的人看見它，觀察審視，就會知道它是虛幻的、不存在的、不真實的、很快消散、最終歸於消失的。為什麼呢？因為熱氣沒有實質。』

English version The Sutra of the Parable of the Five Aggregates Translated by An Shigao of Anxi during the Later Han Dynasty Thus have I heard: At one time, the Buddha was traveling in the country of Mi Sheng. While crossing a river, he saw a large mass of foam floating on the water. He then said to the monks, 'Monks! It is like this large mass of foam floating on the water. A person with good eyesight, upon seeing it, observes and examines it, and knows that it is unreal, non-existent, not substantial, quickly dissipating, and ultimately vanishing. Why is this so? Because foam has no strength. Likewise, monks! All forms, whether past, present, or future, internal or external, coarse or fine, good or bad, far or near, monks, upon seeing these, should carefully observe and examine them, recognizing that they are unreal, non-existent, not substantial, merely sickness, bondage, sores, and falsehood, not true, not permanent, painful, empty, not a true self, and ultimately vanishing. Why is this so? Because the nature of form has no strength. For example, monks! When it rains, a drop of water falls, and a bubble arises and immediately bursts. A person with good eyesight, upon seeing it, observes and examines it, and knows that it is unreal, non-existent, not substantial, quickly dissipating, and ultimately vanishing. Why is this so? Because a bubble has no strength. Likewise, monks! All feelings, whether past, present, or future, internal or external, coarse or fine, good or bad, far or near, monks, upon seeing these, should carefully observe and examine them, recognizing that they are unreal, non-existent, not substantial, merely sickness, bondage, falsehood, and sores, not true, not permanent, painful, empty, not a true self, and ultimately vanishing. Why is this so? Because the nature of feeling has no strength.' 'For example, monks! In the heat of midsummer, the shimmering heat in the sun, a person with good eyesight, upon seeing it, observes and examines it, and knows that it is unreal, non-existent, not substantial, quickly dissipating, and ultimately vanishing. Why is this so? Because heat has no strength.'

。如是，比丘！一切所想去來現在，內外粗細好醜遠近，比丘見是當熟省視觀，其不有虛無不實，但淫但結但瘡但偽，非真非常，為苦為空為非身為消盡。所以者何？想之性無有強。

「譬如，比丘！人求良材擔斧入林，見大芭蕉鴻直不曲，因斷其本、斬其末、劈其葉，理分分㓟而解之，中了無心何有牢固？目士見之觀視省察，即知非有、虛無、不實、速消、歸盡。所以者何？彼芭蕉無強故。如是，比丘！一切所行去來現在，內外粗細好醜遠近，比丘見此當熟省視知，其不有虛無不實，但淫但結但瘡但偽，非真非常，為苦為空為非身為消盡。所以者何？行之性無有強。

「譬如，比丘！幻師與幻弟子於四衢道大人眾中，現若干幻，化作群像群馬車乘步從。目士見之觀視省察，即知不有、虛無、不實、無形、化、盡。所以者何？幻無強故。如是，比丘！一切所識去來現在，內外粗細好醜遠近，比丘見此當熟省視觀，其不有虛無不實，但淫但結但瘡但偽，非真非常，為苦為空為非身為消盡。所以者何？識之性無有強。」

於是佛說偈言：

「沫聚喻於色，　　痛如水中泡，想譬熱時炎，　　行為若芭蕉，夫幻喻如識，　　諸佛說若此，當爲觀是要，　　熟省而思惟

現代漢語譯本：『比丘們！』佛說，『所有被感知到的，無論是過去、現在還是未來，無論是內在的還是外在的，無論是粗糙的還是精細的，無論是好的還是醜的，無論是遠的還是近的，比丘們都應當仔細觀察和審視它們，認識到它們並非真實存在，而是虛幻不實的，它們只是慾望、束縛、創傷和虛偽的體現，它們不是真實的，不是永恒的，它們是痛苦的、空虛的、非自我的，最終會消亡。這是為什麼呢？因為感知的本質是無力的。』『比丘們！』佛說，『比如，一個人爲了尋找好木材，拿著斧頭進入森林，看到一棵高大筆直的芭蕉樹，他砍斷樹根，削去樹梢，剝開樹葉，將樹幹一層層地剖開，結果發現裡面空無一物，沒有任何堅固之處。有見識的人看到后，仔細觀察和審視，就會知道它並非真實存在，而是虛幻不實的，很快就會消散，最終歸於虛無。這是為什麼呢？因為芭蕉樹本身沒有力量。同樣，比丘們！所有行為，無論是過去、現在還是未來，無論是內在的還是外在的，無論是粗糙的還是精細的，無論是好的還是醜的，無論是遠的還是近的，比丘們都應當仔細觀察和認識到，它們並非真實存在，而是虛幻不實的，它們只是慾望、束縛、創傷和虛偽的體現，它們不是真實的，不是永恒的，它們是痛苦的、空虛的、非自我的，最終會消亡。這是為什麼呢？因為行為的本質是無力的。』『比丘們！』佛說，『比如，一個魔術師和他的弟子在十字路口，在眾人面前表演各種幻術，變出成群的大象、馬匹、車輛和步兵。有見識的人看到后，仔細觀察和審視，就會知道它們並非真實存在，而是虛幻不實的，沒有實體，只是幻化出來的，最終會消失。這是為什麼呢？因為幻術本身沒有力量。同樣，比丘們！所有意識，無論是過去、現在還是未來，無論是內在的還是外在的，無論是粗糙的還是精細的，無論是好的還是醜的，無論是遠的還是近的，比丘們都應當仔細觀察和審視，認識到它們並非真實存在，而是虛幻不實的，它們只是慾望、束縛、創傷和虛偽的體現，它們不是真實的，不是永恒的，它們是痛苦的、空虛的、非自我的，最終會消亡。這是為什麼呢？因為意識的本質是無力的。』於是，佛陀說了偈語：『色如泡沫聚，感受如水泡，想如熱時焰，行為如芭蕉，意識如幻術，諸佛如是說，應當如是觀，仔細而思維。』

English version: 'Monks!' said the Buddha, 'All that is thought, whether past, present, or future, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, monks should observe and contemplate them carefully, recognizing that they are not truly existent, but rather illusory and unreal. They are merely manifestations of desire, bondage, wounds, and falsehood. They are not real, not eternal, they are painful, empty, non-self, and will eventually cease to exist. Why is this so? Because the nature of thought is powerless.' 'Monks!' said the Buddha, 'For example, a person seeking good timber enters a forest with an axe, and sees a tall, straight banana tree. He cuts its base, trims its top, peels its leaves, and splits the trunk layer by layer, only to find that it is empty inside, with nothing solid. A wise person, seeing this, observes and contemplates carefully, and knows that it is not truly existent, but rather illusory and unreal, that it will quickly dissipate and eventually return to nothingness. Why is this so? Because the banana tree itself has no strength. Likewise, monks! All actions, whether past, present, or future, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, monks should observe and recognize carefully that they are not truly existent, but rather illusory and unreal. They are merely manifestations of desire, bondage, wounds, and falsehood. They are not real, not eternal, they are painful, empty, non-self, and will eventually cease to exist. Why is this so? Because the nature of action is powerless.' 'Monks!' said the Buddha, 'For example, a magician and his apprentice perform various illusions at a crossroads, in front of a crowd, conjuring up groups of elephants, horses, carriages, and foot soldiers. A wise person, seeing this, observes and contemplates carefully, and knows that they are not truly existent, but rather illusory and unreal, without substance, merely conjured up, and will eventually disappear. Why is this so? Because the illusion itself has no strength. Likewise, monks! All consciousness, whether past, present, or future, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, monks should observe and contemplate carefully, recognizing that they are not truly existent, but rather illusory and unreal. They are merely manifestations of desire, bondage, wounds, and falsehood. They are not real, not eternal, they are painful, empty, non-self, and will eventually cease to exist. Why is this so? Because the nature of consciousness is powerless.' Then, the Buddha spoke in verse: 'Form is like a foam cluster, Feeling is like a bubble in water, Thought is like a heat mirage, Action is like a banana tree, Consciousness is like an illusion, Thus have the Buddhas spoken, One should observe in this way, Contemplate carefully and reflect.'

。空虛之為審，　　不睹其有常，欲見陰當爾，　　真智說皆然。三事斷絕時，　　知身無所直，命氣溫燸識，　　捨身而轉逝。當其死臥地，　　猶草無所知，觀其狀如是，　　但幻而愚貪。心心為無安，　　亦無有牢強，知五陰如此，　　比丘宜精勤。是以當晝夜，　　自覺念正智，受行寂滅道，　　行除最安樂。」

佛說如是。比丘聞，皆歡喜

觀察空虛的本質，不應認為它恒常不變。想要了解陰的真相，真智的說法都是如此。當身、口、意三事都斷絕時，就會明白身體沒有任何實在的意義。生命、氣息、溫暖和意識，都會捨棄身體而消逝。當人死後躺在地上，就像草木一樣毫無知覺。觀察它的狀態就是如此，只是虛幻而愚昧地貪戀。心念總是無法安定，也沒有什麼牢固的依靠。明白五陰的真相就是如此，比丘應當精進修行。因此，應當日夜保持正念和正智。奉行寂滅之道，修行去除煩惱是最安樂的。佛陀如是說。比丘們聽聞后，都非常歡喜。

Observing the essence of emptiness, one should not perceive it as constant. If you wish to understand the truth of the aggregates, the teachings of true wisdom are all like this. When the three actions of body, speech, and mind are all cut off, one will understand that the body has no real meaning. Life, breath, warmth, and consciousness will all abandon the body and pass away. When a person dies and lies on the ground, they are like grass and trees, without any awareness. Observing its state is just like this, merely illusory and foolishly clinging. The mind is always unable to settle, and there is nothing solid to rely on. Understanding the truth of the five aggregates is like this, bhikkhus should practice diligently. Therefore, one should maintain mindfulness and right wisdom day and night. Practicing the path of cessation, cultivating the removal of afflictions is the greatest happiness. The Buddha spoke thus. The bhikkhus, having heard this, were all very joyful.

'The Sutra of the Parable of the Five Aggregates'