The Related Discourses
1. The Aggregates
| （六九） 其道 | 110-112 (69). One’s Path |
|---|---|
| 如是我聞： 一時，佛住舍衛國、祇樹、給孤獨園。 | 1. Thus I have heard:1 One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī. |
| 爾時，世尊告諸比丘： 「我今當說有身集趣道及有身集滅道。 云何有身集趣道？ 愚癡、無聞凡夫，見不如實知色集、色滅、色味、色患、色離。 不如實知故，樂色、歎色、著色、住色。 樂色、歎色、著色、住色故，愛樂取。 緣取有，緣有生，緣生、老、病、死、憂、悲、苦、惱。 如是純大苦聚生。 如是受、想、行、識廣說。 是名有身集趣道。 比丘，有身集趣道，當知即是苦集趣道。 | 2. It was then that the Bhagavān addressed the monks, “Now, [110] I will teach … [111] there is … [112] you should know the path that leads to the formation of having a body and the path that ceases that formation. What is the path that leads to the formation of having a body? A foolish, uneducated man doesn’t truly know [form,] form’s formation, form’s cessation, form’s enjoyment, form’s trouble, or form’s escape. Because he doesn’t truly know it, he delights in form, praises form, attaches to form, and abides in form. He grasps craving and delight because he delights in form, praises form, attaches to form, and abides in form. Existence is dependent on grasping, birth is dependent on existence, and old age, illness, death, sorrow, lamentation, trouble, and pain are dependent on birth. In this way, the whole mass of suffering arises. Feeling, conception, volition, and awareness are discussed in this way. This is called the path leading to the formation of having a body. Monks, the path leading to the formation of having a body should be known to be the path that leads to the formation of suffering. |
| 「云何有身集滅道？ 多聞聖弟子如實知色、色集、色滅、色味、色患、色離。 如實知故，於色不樂、不歎、不著、不住。 不樂、不歎、不著、不住故，彼色愛樂滅。 愛樂滅則取滅。 取滅則有滅。 有滅則生滅。 生滅則老、病、死、憂、悲、苦、惱，純大苦聚滅。 如色，受、想、行、識亦如是。 是名有身滅道跡。 有身滅道跡，則是苦滅道跡。 是故說有身滅道跡。」 | 3. “What is the path that ceases the formation of having a body? A well-versed noble disciple truly knows form, form’s formation, form’s cessation, form’s enjoyment, form’s trouble, and form’s escape. Because he truly knows it, he doesn’t delight in, doesn’t praise, doesn’t attach to, and doesn’t abide in form. His craving and delight for that form ceases because he doesn’t delight in, doesn’t praise, doesn’t attach to, and doesn’t abide in it. When craving and delight cease, then grasping ceases. When grasping ceases, then existence ceases. When existence ceases, then birth ceases. When birth ceases, then old age, illness, death, sorrow, lamentation, trouble, pain, and the whole mass of suffering ceases. Feeling, conception, volition, and awareness are fully discussed in this way. This is called the path that ceases the formation of having a body. The path that ceases the formation of having a body is then the path that leads to the cessation of suffering. Therefore, I teach the path to the cessation of having a body.” |
| 佛說此經已，諸比丘聞佛所說歡喜，奉行。 | 4. After the Buddha spoke this sūtra, the monks who heard what the Buddha taught rejoiced and approved. |
| （如「當說」，「有」及「當知」，亦如是說。） | (Like [110] “I will teach,” [111] “there is” and [112] “you should know” are also taught in this way.) |
Notes
This is sūtra no. 69 in the Taisho edition and nos. 110-112 in Yinshun (T99.2.18a26-b15, Y30.112a12-13a7). It has a parallel at SN 22.44, but the explanation of the path to having a body (P. sakkāya, C. 有身) differs. There, it is explained as taking the five aggregates to be a self, while here the process of attachment and dependent origination is presented.
This is actually a group of three nearly identical sūtras. The difference between them is the way the Buddha addresses the monks when he announces the teaching will be given. [back]
Translator: Charles Patton
Last Revised: 10 February 2026
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