On the Five Aggregates (1) – A Translation of Saṃyukta-āgama Discourses 1 to 32
《雜阿含經》經號256至272之英文譯註
On the Five
Aggregates (2) – A Translation of Saṃyukta-āgama Discourses 256 to 272
《雜阿含經》經號59至87之英文譯註
On the Five Aggregates (3) – A Translation of Saṃyukta-āgama Discourses 59 to 87
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《雜阿含 1經》:
Discourse on
Impermanence:
如是我聞。一時。佛住舍衛國祇樹給孤獨園。爾時。世尊告諸比丘。
Thus have I
heard. At one time
the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time the Blessed One said to the monks:
當觀色無常。如是觀者。則為正觀。正觀者。則生厭離。厭離者。喜貪盡。喜貪盡者。說心解脫。
“You should contemplate form as
impermanent. One who contemplates like this has right insight. One who has
right insight arouses disenchantment. One who has disenchantment eradicates
delight and lust. One who eradicates delight and lust, I say, liberates the
mind.
如是觀受．想．行．識無常。如是觀者。則為正觀。正觀者。則生厭離。厭離者。喜貪盡。喜貪盡者。說心解脫。
“In the same way contemplate feeling …
perception … formations … consciousness as impermanent. One who contemplates
like this has right insight. One who has right insight arouses disenchantment.
One who has disenchantment eradicates delight and lust. One who eradicates
delight and lust, I say, liberates the mind.
如是。比丘。心解脫者。若欲自證。則能自證。我生已盡。梵行已立。所作已作。自知不受後有。
“One who has liberated the mind in this
way, monks, if he wishes to declare himself is able to declare of himself:
‘Birth for me has been eradicated, the holy life has been established, what had
to be done has been done, I myself know that there will be no receiving of any
further existence.’”
(Just as with contemplating impermanence,
in the same way also for dukkha, emptiness and not-self).
時。諸比丘聞佛所說。歡喜奉行。
Then the monks, hearing what the Buddha
had said, were delighted and received it respectfully.
《雜阿含 2經》:
Discourse on Right Attention
如是我聞。一時。佛住舍衛國祇樹給孤獨園。爾時。世尊告諸比丘。
Thus have I heard. At one time the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time the Blessed One said to the monks:
於色當正思惟。無常如實知。所以者何。比丘。於色正思惟。觀無常如實者。於色欲貪斷。欲貪斷者。說心解脫。
“You should give right attention to form, contemplating form as impermanent,
knowing it as it really is. Why is that? Monks, one who gives right attention
to form, who contemplates form as impermanent and knows it as it really is,
will eradicate desire and lust in regard to form. One who eradicates desire and
lust in regard to form, I say, liberates the mind.
如是受．想．行．識當正思惟。觀識無常如實知。所以者何。於識正思惟。觀識無常者。則於識欲貪斷。欲貪斷者。說心解脫。
“In the same way you should give right attention to feeling … perception …
formations … consciousness, contemplating consciousness as impermanent, knowing
it as it really is. Why is that? One who gives right attention to
consciousness, who contemplates consciousness as impermanent [and knows it as
it really is], will eradicate desire and lust in regard to consciousness. One
who eradicates desire and lust in regard to consciousness, I say, liberates the
mind.
如是心解脫者。若欲自證。則能自證。我生已盡。梵行已立。所作已作。自知不受後有。
“One who has liberated
the mind in this way, monks, if he wishes to declare himself is able to declare
of himself: ‘Birth for me has been eradicated, the holy life has been
established, what had to be done has been done, I myself know that there will
be no receiving of any further existence.’
(Just as with giving
right attention to impermanence, in the same way also for dukkha,
emptiness and not-self).
時。諸比丘聞佛所說。歡喜奉行。
Then the monks,
hearing what the Buddha had said, were delighted and received it respectfully.
