Samyuktagama (Sanskrit fragments) 201

201.1

（二〇一）

(201)

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

201.2

如是我聞：

Thus have I heard:

201.3

一時，佛住舍衛國祇樹給孤獨園。

At one time, the Buddha was staying in Śrāvastī at the Jetavana Anāthapiṇḍadārāma.

201.4

時，有異比丘來詣佛所，稽首佛足，退住一面，白佛言：「世尊！云何知、云何見，次第疾得漏盡？」

At that time, a certain bhikṣu came to the Buddha, bowed down with his head at the Buddha's feet, stepped back to sit at one side, and said to the Buddha: "Bhagavat, how does one know and how does one see so as to swiftly attain the exhaustion of the āsravas in successive order?"

At the time, there was a certain monk who came to visit the Buddha. He bowed his head at the Buddha’s feet, withdrew to stand to one side, and said to the Buddha, “Bhagavān, knowing and seeing in what way will [58] bring a successive and swift end to the contaminants … [59] a successive stop to all the bonds … [60] stop all the fetters … [61] stop all the tendencies … [62] stop all the higher afflictions … [63] stop all the bonds … [64] stop the floods … [65] stop the yokes … [66] stop the acquisitions … [67] stop the contacts … [68] stop the hindrances … [69] stop the entanglements … [70] stop the defilements … [71] stop the cravings … [72] stop the mentalities … [73] stop wrong views and produce right view … [74] stop ignorance and produce insight?”

201.5

爾時，世尊告彼比丘：「當正觀無常。何等法無常？謂眼無常，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，當觀無常。耳、鼻、舌、身、意當觀無常。若法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼亦無常。比丘！如是知、如是見，次第盡有漏。」

At that time, the Bhagavat said to that bhikṣu: "One should properly contemplate [all things as] anitya. What things are anitya? Namely: the eye is anitya; rūpa, eye-consciousness, eye-contact, and the vedanā arisen with eye-contact as condition—whether duḥkha, sukha, or neither-duḥkha-nor-sukha—should be contemplated as anitya. The ear, nose, tongue, body, and mind should be contemplated as anitya. Dharmas, mind-consciousness, mind-contact, and the vedanā arisen with mind-contact as condition—whether duḥkha, sukha, or neither-duḥkha-nor-sukha—are also anitya. Bhikṣu, knowing thus and seeing thus, one exhausts the worldly āsravas in successive order."

The Bhagavān then told that monk, “You should correctly contemplate impermanence. What things are impermanent? The eye is impermanent. Whether it’s form, visual awareness, visual contact, or painful, pleasant, and neither painful nor pleasant feelings that arise as a result of visual contact, you should contemplate them as impermanent. The ear … nose … tongue … body … and mind should be contemplated as impermanent. Whether it’s ideas, mental awareness, mental contact, or painful, pleasant, and neither painful nor pleasant feelings that arise as a result of mental contact, they are impermanent, too. Monk, knowing and seeing in this way will bring a successive end to the contaminants and so on as above.”

201.6

時，彼比丘聞佛所說，歡喜作禮而去。

Then that bhikṣu, having heard what the Buddha said, rejoiced, paid homage, and departed.

When that monk heard what the Buddha taught, he rejoiced, bowed, and departed.

201.7

如是，比丘所說經。若差別者：「云何知、云何見，次第盡一切結，斷一切縛、斷一切使、斷一切上煩惱、斷一切結、斷諸流、斷諸軛、斷諸取、斷諸觸、斷諸蓋、斷諸纏、斷諸垢、斷諸愛、斷諸意、斷邪見生正見、斷無明生明。比丘！如是觀眼無常，乃至如是知、如是見，次第無明斷，明生。」

So goes the sūtra spoken to the bhikṣu. If varied: "How does one know and how does one see so as to successively exhaust all fetters, sever all bonds, sever all latent tendencies, sever all upakleśas, sever all fetters, sever all floods, sever all yokes, sever all clingings, sever all contacts, sever all hindrances, sever all entanglements, sever all defilements, sever all cravings, sever all mental dispositions, sever wrong view and give rise to right view, sever ignorance and give rise to true knowledge? Bhikṣu, contemplating the eye as anitya in this way, up to: knowing thus and seeing thus, ignorance is severed in successive order and true knowledge arises."

Thus, [there are more] sūtras teaching a certain monk. The differences are: “knowing and seeing in what way will bring a successive end to all the bonds” … “stop all the fetters” … “stop all the tendencies” … “stop all the higher afflictions” … “stop all the bonds” … “stop the floods” … “stop the yokes” … “stop the acquisitions” … “stop the contacts” … “stop the hindrances” … “stop the entanglements” … “stop the defilements” … “stop the cravings” … “stop the mentalities” … “stop wrong views and produce right view” … “stop ignorance and produce insight. Monk, thus observe the eye as impermanent … up to … Knowing and seeing in this way will bring a successive stop to ignorance and produce insight.”

201.8

時，彼比丘聞佛所說歡喜，歡喜已，作禮而去。

Then that bhikṣu rejoiced upon hearing what the Buddha said, and having rejoiced, paid homage and departed.

After the Buddha spoke this sūtra, that monk who heard what the Buddha taught rejoiced. Having rejoiced, he bowed and departed.