雜阿含經 109

English (machine translation) 109

Language: English

109.3

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

At that time, the Bhagavat said to the bhikṣus, "Suppose there is a pond of water, fifty yojanas square, and of the same depth, completely full of water. Then a man takes a drop of that water with a hair, a blade of grass, or a fingernail. Bhikṣus, what do you think? Which is more: the water dropped by that man, or the water in the pond?"

109.5

The bhikṣus said to the Buddha, "The water dropped by that man with a hair, a blade of grass, or a fingernail is so little that it is not worth mentioning; the water in the pond is immensely more, a hundred, a thousand, ten thousand times more, beyond all comparison."

109.6

"Even so, bhikṣus: the masses of duḥkha severed by one who sees the truth are like the water in that pond, never to arise again in future existences."

109.7

Then, having spoken this Dharma, the Bhagavat entered his room to sit in meditation. At that time, the Venerable Śāriputra was sitting in the assembly. After the Bhagavat had entered his room, [Śāriputra] addressed the bhikṣus: "It has never been heard before! Today the Bhagavat has well spoken the simile of the pond. Why is that? When an āryaśrāvaka is fully endowed with the vision of the truth and attains the fruit of immediate realization, all ordinary worldly wrong views—the root of identity view, the origin of identity view, the production of identity view, the arising of identity view, namely sorrowful concealment, auspicious protective clinging, asserting a self, asserting a sentient being, asserting extraordinary self-importance—all such varieties of wrong views are completely eradicated and their roots cut off, like a severed palm tree, never to arise again in future existences.

109.8

"Bhikṣus, what is that by which an āryaśrāvaka who sees the truth severs the above varieties of wrong views so that they never arise again in future existences? An unlearned, foolish pṛthagjana sees rūpa as self, as different from self, the self as existing in rūpa, or rūpa as existing in the self; they see vedanā, saṃjñā, saṃskāra, and vijñāna as self, as different from self, the self as existing in vijñāna, or vijñāna as existing in the self.

109.9

"How does one see rūpa as self? Having attained the absorption of the earth-kṛtsna and observed it, one thinks: 'The earth is precisely self; self is precisely the earth. Self and the earth are one and not two, not different and not distinct.' In the same way, having attained the absorptions of the water, fire, wind, blue, yellow, red, and white kṛtsnas and observed them, one thinks: 'The aggregate is precisely self; self is precisely the aggregate, one and not two, not different and not distinct.' In this way, in regard to every kṛtsna, positing each as self—this is called [seeing] rūpa as self. How does one see rūpa as different from self? If one sees vedanā as self, and having seen vedanā as self, one sees rūpa as belonging to self; or one sees saṃjñā, saṃskāra, or vijñāna as self, and sees rūpa as belonging to self."

109.10

"How does one view rūpa within the self? It means viewing vedanā as the self and rūpa within the self; further, viewing saṃjñā, saṃskāra, and vijñāna as the self and rūpa within the self. How does one view the self within rūpa? It means viewing vedanā as the self, abiding within rūpa, having entered rūpa, pervading its four limbs; viewing saṃjñā, saṃskāra, and vijñāna as the self, abiding within rūpa, pervading its four limbs. This is called the self within rūpa.

109.11

"How does one view vedanā as the self? It means the six classes of vedanā: vedanā born of eye-contact, and vedanā born of ear-, nose-, tongue-, body-, and mind-contact. One views each of these six classes of vedanā as the self, [thinking,] 'I am vedanā.' This is called vedanā as the self. How does one view vedanā as distinct from the self? It means viewing rūpa as the self and vedanā as belonging to the self; viewing saṃjñā, saṃskāra, and vijñāna as the self and vedanā as belonging to the self. This is called vedanā as distinct from the self.

109.12

"How does one view vedanā within the self? It means rūpa is the self and vedanā is within it; saṃjñā, saṃskāra, and vijñāna are the self and vedanā is within them. How does one view the self within vedanā? It means rūpa is the self, abiding within vedanā, pervading its four limbs; saṃjñā, saṃskāra, and vijñāna are the self, abiding within vedanā, pervading its four limbs. This is called the self within vedanā.

109.13

"How does one view saṃjñā as the self? It means the six classes of saṃjñā: saṃjñā born of eye-contact, and saṃjñā born of ear-, nose-, tongue-, body-, and mind-contact. One views each of these six classes of saṃjñā as the self. This is called saṃjñā as the self. How does one view saṃjñā as distinct from the self? It means viewing rūpa as the self and saṃjñā as belonging to the self; vedanā, saṃskāra, and vijñāna as the self and saṃjñā as belonging to the self. This is called saṃjñā as distinct from the self.

109.14

"How does one view saṃjñā within the self? It means rūpa is the self and saṃjñā abides within it; vedanā, saṃskāra, and vijñāna are the self and saṃjñā abides within them. How does one view the self within saṃjñā? It means rūpa is the self, abiding within saṃjñā, pervading its four limbs. This is called the self within saṃjñā.

109.15

"How does one view saṃskāra as the self? It means the six classes of volition: volition born of eye-contact, and volition born of ear-, nose-, tongue-, body-, and mind-contact. One views each of these six classes of volition as the self. This is called saṃskāra as the self. How does one view saṃskāra as distinct from the self? It means viewing rūpa as the self and saṃskāra as belonging to the self; vedanā, saṃjñā, and vijñāna as the self and saṃskāra as belonging to the self. This is called saṃskāra as distinct from the self.

109.16

"How does one view saṃskāra within the self? It means rūpa is the self and saṃskāra abides within it; vedanā, saṃjñā, and vijñāna are the self and saṃskāra abides within them. This is called saṃskāra within the self. How does one view the self within saṃskāra? It means rūpa is the self, abiding within saṃskāra, pervading its four limbs; vedanā, saṃjñā, and vijñāna are the self, abiding within saṃskāra, pervading its four limbs. This is called the self within saṃskāra.

109.17

"How does one view vijñāna as the self? It means the six classes of vijñāna: eye-vijñāna, and ear-, nose-, tongue-, body-, and mind-vijñāna. One views each of these six classes of vijñāna as the self. This is called vijñāna as the self. How does one view vijñāna as distinct from the self? Viewing rūpa as the self and vijñāna as belonging to the self; viewing vedanā, saṃjñā, and saṃskāra as the self and vijñāna as belonging to the self. This is called vijñāna as distinct from the self.

109.18

"How does one view vijñāna within the self? It means rūpa is the self and vijñāna abides within it; vedanā, saṃjñā, and saṃskāra are the self and vijñāna abides within them. This is called vijñāna within the self. How does one view the self within vijñāna? It means rūpa is the self, abiding within vijñāna, pervading its four limbs; vedanā, saṃjñā, and saṃskāra are the self, abiding within vijñāna, pervading its four limbs. This is called the self within vijñāna.

109.19

"In this way, the āryaśrāvaka sees the four noble truths, attains the fruit of immediate realization, cuts off all wrong views, so that in future lives they will never arise again. Whatever rūpa there is, whether past, future, or present, internal or external, gross or subtle, beautiful or ugly, far or near, all taken together as an accumulation, he contemplates thus: 'All is anitya, all is duḥkha, all is śūnya, all is anātman; it should not be delighted in, seized upon, or maintained. Vedanā, saṃjñā, saṃskāra, and vijñāna are also like this; they should not be delighted in, seized upon, or maintained.' Contemplating thus, he properly fastens his mind and abides, not deluded with regard to dharmas. He further contemplates with diligence, departing from all indolence; his mind attains joy and happiness; body and mind become tranquil; he abides in quietude and equanimity, endowed with all factors of the path, bringing practice to fulfillment, forever departing from all evils, not failing to melt away [defilements], not failing to attain quietude and cessation. Extinguished and not arising, decreasing and not increasing, severed and not produced, not grasping and not clinging, he realizes nirvāṇa for himself: 'My births are exhausted, the brahmacarya is established, what was to be done has been done, and I know for myself that nāparaṃ bhavam.'"

109.20

When Śāriputra spoke this Dharma, sixty bhikṣus became free from the āsravas and their minds attained liberation. When the Buddha finished speaking this sūtra, the bhikṣus heard what the Buddha had said, and rejoiced and put it into practice.

Linked texts (1)

雜阿含經 — Classical Chinese