The Related Discourses
1. The Aggregates
| （六二）貪著 | 59 (62). Greed and Attachment |
|---|---|
| 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？ 謂色受陰⋯受⋯想⋯行⋯識受陰。 愚癡、無聞凡夫無慧無明，於五受陰生我見繫著。 使心繫著而生貪欲。 比丘，多聞、聖弟子有慧、有明，於此五受陰不為見我繫著，使心結縛而起貪欲。 | 2. It was then that the Bhagavān addressed the monks, “What are the five acquired aggregates? They are the acquired aggregate of form … feeling … conception … volition … the acquired aggregate of awareness. A foolish and unlearned man without wisdom or insight becomes tied to views of self about these five acquired aggregates that arise. Greed is produced when his mind is tied to them. Monks, a well-versed noble disciple with wisdom and insight doesn’t become tied to views of self about these five acquired aggregates or is greed produced when his mind is tied to them. |
| 「云何愚癡、無聞凡夫無慧無明，於五受陰見我繫著，使心結縛而生貪欲？ 比丘，愚癡、無聞凡夫無慧無明，見色是我、異我、相在。 如是受、想、行、識，是我、異我、相在。 如是愚癡、無聞凡夫無慧無明，於五受陰說我繫著，使心結縛而生貪欲。 | 3. “How does the foolish and unlearned man without wisdom or insight become tied to views of self about the five acquired aggregates and produce greed when his mind is tied to them? Monks, that foolish and unlearned man without wisdom or insight sees form as self, different than self, or either being present in the other. In this way, [he sees] feeling, conception, volition, and awareness as self, different than self, or either as present in the other. This is the way the foolish and unlearned man without wisdom or insight becomes tied to views of self about the five acquired aggregates and produces greed when his mind is tied to them. |
| 「比丘，云何聖弟子有慧有明，不說我繫著，使結縛心而生貪欲？ 聖弟子不見色是我、異我、相在。 如是受、想、行、識，不見是我、異我、相在。 如是，多聞、聖弟子有慧有明，於五受陰不見我繫著，使結縛心而生貪欲。 | 4. “Monks, how does the noble disciple with wisdom and insight not become tied to claims about self or produce greed when his mind is tied to them? The noble disciple doesn’t see form as self, different than self, or either as being present in the other. In this way, he doesn’t see feeling, conception, volition, and awareness as self, different than self, or either as present in the other. This is the way the well-versed noble disciple with wisdom and insight doesn’t become tied to views of self about these five acquired aggregates or produce greed when his mind is tied to them. |
| 「若所有色，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切正觀皆悉無常。 如是受⋯想⋯行⋯識⋯若過去、若未來、若現在，若內、若外、若麤、若細，若好、若醜，若遠、若近，彼一切正觀皆悉無常。」 | 5. “Whatever form there is, whether it’s past, future, or present, internal or external, crude or fine, beautiful or ugly, distant or near, all of them are correctly observed as being entirely impermanent. In this way, feeling … conception … volition … awareness … whether past, future, or present, internal or external, crude or ugly, beautiful or ugly, distant or near, they are all correctly observed as being entirely impermanent.” |
| 佛說此經已，諸比丘聞佛所說歡喜，奉行。 | 6. After the Buddha spoke this sūtra, the monks who heard what the Buddha taught rejoiced and approved. |
Notes
This is sūtra no. 62 in the Taisho edition and no. 59 in Yinshun (T99.2.16a19-b12). It does not appear to have a direct parallel, but it consists of standard content. The main point is to assert that attachment to views about self and the aggregates produces greed for them as well. [back]
Translator: Charles Patton
Last Revised: 11 April 2025
Previous | Next |