The Related Discourses
1. The Aggregates
| （六〇） 樂 | 57 (60). Delight |
|---|---|
| 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： 「有五受陰。 何等為五？ 所謂色受陰⋯受⋯想⋯行⋯識受陰。 善哉比丘不樂於色，不讚歎色，不取於色，不著於色。 善哉比丘不樂於受⋯想⋯行⋯識，不讚歎識，不取於識，不著於識。 所以者何？ | 2. It was then that the Bhagavān addressed the monks, “There are five acquired aggregates. What are the five? They are the acquired aggregate of form … feeling … conception … volition … and the acquired aggregate of awareness. It’s good that a monk isn’t pleased by form, doesn’t praise form, doesn’t take form, and isn’t attached to form. It’s good that a monk isn’t pleased by feeling … conception … volition … awareness, doesn’t praise awareness, doesn’t take awareness, and isn’t attached to awareness. Why is that? |
| 「若比丘不樂於色，不讚歎色，不取於色，不著於色則於色不樂，心得解脫。 如是，受⋯想⋯行⋯識⋯不樂於識，不讚歎識，不取於識，不著於識則於識不樂，心得解脫。 若比丘不樂於色，心得解脫。 如是，受⋯想⋯行⋯識不樂，心得解脫。 不滅不生，平等捨住，正念正智。 | 3. “If a monk isn’t pleased by form, doesn’t praise form, doesn’t take form, and isn’t attached to form, then his mind becomes liberated by not being pleased by form. In this way, if a monk isn’t pleased by feeling … conception … volition … awareness, doesn’t praise awareness, doesn’t take awareness, isn’t attached to awareness, then his mind becomes liberated by not being pleased by awareness. If a monk isn’t pleased by form, his mind becomes liberated. In this way, if he isn’t pleased by feeling … conception … volition … awareness, his mind becomes liberated. Neither ceasing nor arising, he abides in equitable detachment with correct mindfulness and knowledge. |
| 「彼比丘如是知、如是見者前際俱見永盡無餘。 前際俱見永盡無餘已，後際俱見亦永盡無餘。 後際俱見永盡無餘已，前後際俱見永盡無餘。 無所封著。 無所封著者於諸世間都無所取。 無所取者亦無所求。 無所求者自覺涅槃： 『我生已盡，梵行已立，所作已作。 自知不受後有。』」 | 4. “That monk who knows and sees in this way sees them and their origin as forever ended without remainder. Having seen them and their origin as forever ended without remainder, he also sees them and their endpoint as forever ended without remainder. Having seen them and their endpoint as forever ended without remainder, he also sees them and both their origin and endpoint as forever ended without remainder. He is attached to nothing. Someone who is attached to nothing takes nothing whatsoever from any world. Someone who takes nothing also seeks nothing. Someone who seeks nothing realizes nirvāṇa for themselves: ‘My births have been ended, the religious life has been established, and the task has been accomplished. I myself know that I wont be subject to a later existence.’” |
| 佛說此經已，時諸比丘聞佛所說歡喜，奉行。 | 5. After the Buddha spoke this sūtra, the monks who heard what the Buddha taught rejoiced and approved. |
Notes
- This is sūtra no. 60 in the Taisho edition and no. 57 in Yinshun (T99.2.15b22-c13). While it is listed by some as having SN 22.5 as a parallel, there is only a tangential resemblance. The P. sutta mentions a monk understanding the origin and end of the five aggregates through meditative insight, but here there is no explicit mention of samādhi. There are certainly a number of shared passages, but they have been assembled into somewhat different texts. [back]
Translator: Charles Patton
Last Revised: 28 March 2024
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