Ⅰ Abstract The objective of this dissertation is to undertake a comparative study of the Mahādukkhakkhandhasutta 苦蘊經 with its three Chinese translatio

Transcription

1 圓光佛學研究所畢業論文 指導教授 : 莊國彬老師 巴利語 苦蘊經 與相對應三部漢譯比較研究 A Comparative Study of the Mahādukkhakkhandhasutta with Its Three Chinese Parallels 研究生 : 釋明光 ( Rev.Wadinagala Pannaloka) 中華民國 100 年 6 月 3 日

2 Ⅰ Abstract The objective of this dissertation is to undertake a comparative study of the Mahādukkhakkhandhasutta 苦蘊經 with its three Chinese translations extant in the Chinese Agamas. Through the study, it is expected to get an understanding of the textual differences and doctrinal differences in these different versions. This is a textual study carried out through comparing four versions of the same discourse, which was kept for long by different Buddhist Sects. A reading into the similarities shared by these different versions and crucial divergences appeared in explaining the dhammic matters, would shed light to expand the knowledge on two earliest Buddhist textual traditions, Nikayas and Agamas. In order to materialize the purpose of the study, the dissertation has been devised into four chapters. In examining a discourse having four different versions, we could realize that all of them have been in conformity with the basic idea discussed in the text. For instance, the Mahādukkhakkhandhasutta 苦蘊經 describes suffering and three causes (sensuality, material form and feeling) conducive to suffering. All the three causes have been explained in terms of three aspects: gratification, danger and escape. In this case, the three Chinese versions share a great similarity. However, each parallel has been different from others in relation to the textual differences: where one text contains a detailed account of a certain matter, another text has given a short reference to the same matter. Remarkably, we can find that these different versions include independent interpretations to certain dhammic concepts. So, this study leads us to understand how the different sects have attempted to interpret the basic teachings of the Buddha within an acceptable limit. 1

3 Ⅱ Acknowledgement I would like to thank my personal supervisor, Dr. Cuang Kuo Ping for his invaluable advice, thought provoking comments and constructive criticisms in the completion of this thesis. I would also like to thank Venerable Dr. Sing Yi Shih, the Dean of the Yuan Kuang Buddhist Research Institute, for her useful instructions, suggestions and encouragement to make the dissertation a success. I owe my gratitude to Most Venerable Dr Ru Wu, the Director of the Institute, for providing a well-suited background to continue studies for three years without difficulty. And my thanks are also due to Venerable Sing Yen Shih, Venerable Dr. Toong Herng and all other teachers and friends. For me, the understanding gained through this study led me to have a deep impression on the interest shown by Buddhist Chinese translators to collect different versions of the texts to find out the accuracy of the teaching. 2

4 Ⅲ Declaration I hereby state that the present thesis titled A Comparative Study the Mahādukkhakkhandhasutta 苦蘊經 with Its Three Chinese Parallels is an investigation done by myself and this reflects my own ideas and conclusions arrived at through the research. This study is a part of the Master of Arts Research Degree Examination and it is confirmed by me that this study has not been produced as a fulfillment of another examination conducted by the Yuan Kuang Buddhist Research Institute or any other university. 3

5 V List of abbreviations AN ACT BCSD BHSGD CDB DN DPPN EA MN MA MLDB MLS PJD PED SED SN Sn Th.I. Vin Vism Anguttara Nikāya Anonymous Chinese Translation The Buddhist Chinese-Sanskrit Dictionary The Buddhist Hybrid Sanskrit Grammar and Dictionary The Connected Discourses of the Buddha (Translation of the Samyutta Nikāya ) Dīgha Nikāya Dictionary of Pāli Proper Names Ekottarāgama Majjhima Nikāya Madhyamāgama The Middle Length Discourses of the Buddha (Translation of the Majjhima Nikāya ) Middle Length Sayings Pāli-Japanese Dictionary Pāli-English Dictionary Sanskrit-English Dictionary Samyutta Nikāya Sutta Nipāta Theragāthā Vinaya Visuddhimagga 4

6 V Contents Abstract Acknowledge Declaration List of Abbreviation Contents I II III IV V Chapter I Introduction Introduction to the topic The Research Problem Literature Review Sources Outline 12 Chapter II The Characteristics of the Mahādukkhakkhandhasutta 苦蘊經 Two categories of suttas dealing with dukkha The first category: introductory suttas on dukkha The Second category: detailed suttas on dukkha: The cause of suffering: taṇhā or avijjā The Characteristics of the Mahādukkhakkhandhasutta 苦蘊經 Mahādukkhakkhandhasutta: a detailed account Sensuality (kāmā- 欲望 / 婬 ) Material form (rūpa- 色 ) Feeling (vedanā- 痛 / 覺 ) The doctrinal basis of the discourse- taṇhā ( 渴愛 ) Sensuality (kāma- 欲望 / 婬 ) Material form (rūpa- 色 ) Feeling (vedanā- 痛 / 覺 ) 39 Chapter III-I The Comparison 44 Chapter III-II Translation 84 Chapter III.III Critical reading into the comparison 100 Chapter IV Conclusion 128 Bibliography 130 5

7 Chapter I Introduction 1.1. Introduction to the topic The suttapiṭaka or the Nikāyas ( 尼柯耶 ) belonging to the Theravada school of Buddhism has got its counterpart in the Northern Buddhism known as Āgama 阿含經. The Nikāyas are available in Pāli whereas the Āgama is in Classical Chinese. In spite of the similarity shown with regard to the doctrinal matters in these two collections, there are significant divergences between them regarding the verbal contents and doctrinal interpretations. Moreover, as these two sets of Buddhist works represent a rather old textual tradition of Buddhism, the comparison of similarities and dissimilarities in them has become an interesting field of study among the Buddhist scholars. Due to the fact that the Nikāyas and Āgama, before, they reached their present form, had been involved in the causes like oral tradition, sectarian differences and the openness for the insertion of new discourses into the mainstream textual bulk, they have taken variances in textual contents and interpretational divergences. So, it is worthwhile to examine each discourse in them through the comparative light to understand how far they have differed from each other in presenting the textual content and doctrinal interpretations. This space for research made me interested in engaging in a comparative reading into a selected discourse from the suttapiṭaka. For the study, I have selected the discourse titled Mahādukkhakkhandhasutta 苦蘊經 1 seen in the Majjhima Nikāya 中部 with its three Chinese versions extant in the Āgama The research problem The Mahādukkhakkhandhasutta 2 reveals a teaching on suffering: the phenomenon of suffering is explained in relation to sensuality (kāma- 欲愛 ), material form (rūpa- 色 ) and feeling (vedanā- 痛 / 覺 ); each of these causes is discussed in terms of 1 The Majjhima Nikāya contains a discourse titled Cūladukkhakkhandhasuttaṁ (MN.I.91-95) which also has been translated into Chinese with the title 苦蘊經,T1,586b~588a. It should be noted that in this study, the Chinese title 苦蘊經 is exlusively used for the Mahādukkhakkhandhasuttaṁ found at MN.I Bhikkhu Nanamoli and Bhikkhu Bodhi in their translation for the Majjhima Nikāya titled The Middle Length Discourses of the Buddha has translated this sutta as The Greater Discourse on the Mass of Suffering (MLDB ) and I.B. Horner in her The Middle Length Sayings has translated this sutta as The Greater Discourse on the Stems of Anguish (MLS.I ). 6

8 its gratification (assāda- 氣味 / 味 ), danger (ādīnava- 敗壞 / 患 / 過 ) and escape (nissaraṇa- 棄 / 出要 / 捨離 ). 3 Through this method, the text has presented a discussion on the truth of suffering (dukkha sacca- ādīnava), the truth of origin of suffering (dukkha samudaya sacca- assāda) and the truth of the way leading to the end of suffering (dukkhanirodhagāmini paṭipada sacca-nissaraṇa). The three Chinese parallels of this sutta revolve around the same theme and adopt the same method as in the Pāli text. 4 But, when we examine verbal contents and certain points of doctrinal interpretation, the Pāli version remarkably differs from the Chinese versions. 5 The problem to be addressed in this study is how these differences occurred to the texts. In answer to the question why there are differences in the verbal contents of the four different parallels, I will point out that it is a result of oral tradition, the medium through which the Buddhist texts were kept until they were written down. As to the divergences in doctrinal interpretations, I will point out that it is a historical fact can be traced to the Buddha s time since when the Buddhists started to offer different views regarding the teachings given by the Buddha. And during the sectarian Buddhism, these differences became apparent as these sects had possessed their own tipiṭaka/tripiṭaka ( 三藏 : sutta, vinaya and abhidhamma- 經, 律, 論 ) collections 6 were not written down. and it was inevitable that the insertion of their views into the texts which 1.3. Literature Review At present, even though we can see certain attempts by the scholars to read the Pāli Nikāyas with the Chinese Āgama in comparative light, as the literature is very vast, still there is a vast space for further studies. One of the noteworthy efforts from comparative light to examine the Pāli Nikāyas and the Chinese Āgama was done by 3 MN.I.85: Evaṁvādino bhikkhave aññatitthiyā paribbājakā evamassu vacanīyā: Ko pan āvuso kāmānaṁ assādo ko ādīnavo kiṁ nissaraṇaṁ, ko rūpānaṁ assādo ko ādīnavo kiṁ nissaraṇaṁ, ko vedanānaṁ assādo ko ādīnavo kiṁ nissaraṇan-ti ; T1, 584c(MA): 彼時, 世尊告諸比丘 : 汝等, 即時, 應如是問眾多異學 : 諸賢! 云何欲味? 云何欲患? 云何欲出要? 云何色味? 云何色患? 云何色出要? 云何覺味? 云何覺患? 云何覺出要? ; T1, 846c (ACT);T2, 604c (EA) 4 Ibid. 5 Chapter III.III H.Akira, A History of Indian Buddhism,p.114f; N.Dutt, Buddhist Sects in India, pp.59, 59 fn.2,137, 173 fn.1 7

9 Chizen Akanuma through his work, The Comparative Catalogue of Chinese Agamas and Pali Nikayas. In this work, he has revealed that the Mahādukkhakkhandhasutta has got three parallels in the Āgama. 7 As he makes no any further reading to the contents of the discourse, there still remains a gap to fill. The work by Bhiksu Thich Minh Chau titled The Chinese Madhyama Āgama and the Pāli Majjhima Nikāya is a detailed study of the two sources. 8 Even though he has attempted to compare certain doctrinal teachings and the contents in some suttas, his comparison has been limited to the Sanghadeva s translation of the Madhyamāgama with the Majjhima Nikāya. As for the Mahādukkhakkhandhasutta, Chau only mentions its Chinese parallel translated by Sanghadeva. 9 Thus, he leaves a lacuna to be filled by later researchers to carry out a study on this sutta both for a comparison between the Pāli version with the Sanghadeva s translation and with other Chinese versions as it has got two more parallels, one as an individual translation 10 and the other in the Ekottarāgama. 11 In this study, I have selected the Sanghadeva s translation of the Mahādukkhakkhandhasutta 苦蘊經 12 with other two Chinese versions and have compared them all with the Pāli version. There are attempts by modern scholars to translate and compare the Ekottarāgama with Pāli parallels. Bhikkhu Pāsādika and Thích Huyèn-Vi under the title Ekottara Agama have translated a series of Chinese versions of the Ekottarāgama into English with critical insights. 13 Yet, they still have not translated the Ekottarāgama version of the Mahādukkhakkhandhasutta. In this study, though I have not translated the Ekottarāgama version into English, I have compared it with the Pāli version and 7 C. Akanuma, The Comparative Catalogue of Chinese Agamas and Pali Nikayas,p B.T.M.Chau, The Chinese Madhyama Āgama and the Pāli Majjhima Nikāya, Ibid.p T1, 584c~586a 11 T2, 604c~606c 12 T1, 846c~848a 13 Bhikkhu Pasadika and Thích Huyèn-Vi, Ekottarāgama in Buddhist Studies Review, Vol.10 No.2,1993, pp ; Vol.11 No.1,1994,pp.50-66; Vol.11 No.2,1994,pp ; Vol.12 No.2,1995, pp ; Vol.13 No.1,1996,pp.55-66; Vol.13 No.2,1996,pp ; Vol.15 No.1,1998, pp.65-70; Vol.15 No.2,1998,pp ; Vol.16 No.1,1999,pp.71-79; Vol.16 No.2,1999,pp Printed by Linh-So n Buddhist Association,76 Beulah Hill, Upper Norwood, London SE19 3EW 8

10 examined crucial points whereby they differ from each other. For this study, the Ekottarāgama version bears a great significance as it remarkably differ from the Pāli and other Chinese translation in the case of defining the gratification of feeling; Pāli and other two Chinese texts define the gratification of feeling in relation to the four material contemplative states (rūpa jhāna) whereas the Ekottarāgama defines it in terms of observation of feeling in sixfold manners. 14 The attempt of comparing the Mahādukkhakkhandhasutta with its version in the Ekottarāgama paves the way for a valuable revelation in the field of comparative studies between Nikāyas and Agamas. Venerable Analayo has tried to treat some Pāli suttas with their Chinese parallels. In his course of study, he has compared two Pāli suttas with their Chinese texts each as separate study. The first study is the comparison of the Pāli Sāleyyakasutta with its parallel of the Chinese Samyuktāgama; 15 the second work is titled What the Buddha Would Not Do, According to the Bāhitika-sutta and its Madhyama-āgama Parallel. 16 this study, I have selected the method followed by Analayo, that is, to select a single Pāli text and compare it with the Chinese parallel. However, slightly deviating from the Analayo s method, I have taken all the versions of the Chinese Agama and compare them with the Pāli sutta Sources For this study, I have selected one Pāli sutta and its three Classical Chinese parallels. The versions used to study represent three different Buddhist sects, these are, the Sanghadeva s translation of the Sarvāstivāda ( 有部 ) school, the Ekottarāgama version of the Mahāsanghika ( 大眾部 ) school, and the Pāli version of the Sthaviravāda ( 上座部 ). As the translator is not known, we cannot decide the third Chinese version belong to which sect. In spite of diversity as to the sects, we can perceive unanimity existed with regard to the basic doctrinal concepts like suffering ( 苦諦 ). Specially, the similarity between the version of the Mahāsanghika sect and that of the Sthaviravāda provokes us to reconsider certain views about the differences among these two sects because these two are juxtaposed as the first two divisions emerged within the Buddhist In 14 Chapter III.III Journal of Buddhist Ethics, ISSN : 16 Journal of Buddhist Ethics, ISSN : 14,

11 order. The Nikāya texts of the Theravada Buddhism and the Āgama texts of the Northern Buddhism are accepted to be the earlier layer of Buddhist texts. At the first council (sangīti- 結集 ) held after the Buddha s passing away (B.C.480), both the vinaya and sutta collections were recited. 17 At this council, the suttapitaka was arranged into five Nikāyas, Dīgha Nikāya (Long Discourses- 長部 ), Majjhima Nikāya (Middle Length Discourses- 中部 ), Samyutta Nikāya (Connected Discourses - 相應部 ), Anguttara Nikāya (Numerical Discourses 增支部 - ) and the Khuddaka Nikāya (Smaller Discourses- 小部 ). 18 In categorization of the texts in this manner, it has been taken into consideration the quantity and the nature of contents of the discourses. After few centuries of this event, the Theravāda school, which adopted Pāli (Māgadhi prākrit) as the language, put their tipiṭaka collection into writing at the end of the third decade of the first century C.E. in Sri Lanka. 19 The Āgama consists of translations of sutta discourses which show a great similarity to the Pāli Nikāya texts. It is made up of four collections ( 四部阿含 ), namely, Dīrghāgama 長阿含經, Madhyamāgama 中阿含經, Samyuktāgama 雜阿含經, and Ekottarāgama 增一阿含經. Hsuan-tsang of T ang dynasty has mentioned of a fifth collection, Ksudrakāgama. 20 Each important school of Śrāvakayāna Buddhism had its own four Āgamas, differing from those of other schools in contents as well as in the arrangement of contents. 21 The Chinese versions of the four Āgamas were produced one after another within a limited time of fifty years from the late Eastern Chin to the early Southern and Northern dynasties. The Madhyamāgama and the Ekottarāgama were the first to translate. Both of them were translated and compiled by Dharmanandi at the dates of 384 and 385 CE respectively. 22 Later, Dharmanadi s version of Madhyamāgama was lost and the one that is extant today is the translation by Sanghadeva in 398 C.E. By Buddhayasas, the Dīrghāgama was translated in 413 C.E. 17 Cullavaggapāli,pp Sīlakkhandhavaggaṭṭhakathā (Sumangalavilasini) Part I (Devanagari Edition),p Mahāvamsa,33, ; E.W.Adikaram, Early History of Buddhism in Ceylon,p LÜ Cheng, Āgama in Encyclopaedia of Buddhism, Fascicle 1:A-Acala,p E.Lamotte, History of Indian Buddhism,pp LÜ Cheng, op.cit.,p

12 The last translation was that of Samyuktāgama by Gunabhadra during C.E. 23 As to the sectarian origin of the four agamas, the Dīrghāgama is attributed to the Dharmaguptaka sect and the Madhyamāgama to the Sarvāstivāda School. The Samyuktāgama and the Ekottarāgama belong to Mūlasarvāstivāda and to Mahāsanghikas respectively. 24 As to the Ekottarāgama, following the view of Warder, F. Watanabe says that it should belong to the Dharmaguptaka sect. 25 According to André Bareau, as it is not certain to which sect originally the Ekottarāgama belonged, many hypotheses have been proposed regarding its origin and the most likely among them is the emanating from the Mahāsanghikas for there are no precise data to suggest a different assumption. 26 The Mahādukkhakkhandhasutta of the Majjhima Nikāya and its three Chinese parallels form the basic literary sources are for the present study. The Pāli Majjhima Nikāya is accepted to be one of the texts representing the earliest layer of the Pāli literature. In comparison to the discourses in the Dīgha Nikāya, which consists of long discourses, the discourses in this collection are shorter that it is called Majjhima Nikāya (Middle Length) collection. Totally, it has 152 suttas which are grouped into sets of fifties (paṇṇāsaka), the last containing fifty two. Each set of fifty is further grouped into chapters or divisions (vaggas- 品 ) having ten discourses. The Mahādukkhakkhandhasutta is placed at number thirteen from the beginning and included in the second chapter (Sīhanādavagga-The Division of the Lion s Roar) of the first fifty (Mūḷapaṇṇāsakapāli). In the Chinese Āgama, the counterpart of the Pāli Nikāyas, there are three different parallels of the Mahādukkhakkhandhasutta. Out of the three, one version is found in the Madhyamāgama (Chung Āhan Jing- 中阿含經 ) which is titled as Khu Yin Jing 苦陰經 27, and grouped into the ninth chapter named In Ping ( 因品 ). This sutta is included in the Sanghadeva s translation of the Madhyamāgama. The second Chinese parallel exists as an individual sutta and also is missing its translator. It is found at T1, 846 c and is titled as Fo Suo Khu Yin Jing 佛說苦陰經. 28 The third one is included in 23 Ibid 24 Ibid. 25 F. Watanabe, Philosophy and Its Development in The Nikayas and Abhidhamma,p.5,fn.3 26 A. Bareau, The End of the Buddha s Life According to the Ekottaragama in Buddhist Studies Review, Vol.16,No.2, p T1, 584c~586a 28 T1, 846c~848a 11

13 the Ekottarāgama (Cheng Yi Ahan Jing- 增一阿含經 ). 29 Dharmanandi (or Sanghadeva) 30 Ping 三寶品. This parallel goes without a title. This was translated by and included as the ninth discourse of the San Pao In this study, I have selected four versions of a discourse, extant in Pāli and in Classical Chinese to compare; the Pāli version is compared with its Chinese parallels, which were translated by different translators and included in different texts. In the course of comparison, I have tried to recognize major divergences seen among the four versions and have attempted to explain what would they indicate. The comparison is implemented with the aid of a chart format and the text is divided into sixty two sections. Where it seems necessary to delineate the important similarities and divergences, such places have been provided with brief notes in line with the numbers used in the comparison chart. In order to make it easier to understand the Pāli scripture, I have included a new translation in modern Chinese. Further, for the use of clarifying certain ideas, concepts and difficulties of the primary sources, I will refer to secondary sources, journal articles and dictionaries of Pāli, Sanskrit, Chinese and English Outline In order to reach the objective of the study, I have devised the paper into four chapters; the first chapter serving as the introduction to the topic, first makes a brief note to the research topic and surveys the contemporary studies in this area. In the second half, research materials are introduced and the third half includes a reference to the methodology adopted in the study. The last section presents an account on the chapters of the work. The second chapter titled The Characteristics of the Mahādukkhakkhandhasutta has attempted to recognize the special value of the discourse. In the first section, an attempt is made to recognize two categories of suttas (introductory and descriptive) dealing with the teaching of suffering. In the second section, the discussion of the cause of suffering (taṇhā and avijjā) is treated. In the last section, I will discuss the characteristics of the Mahādukkhakkhandhasutta in relation to the two 29 T2, 604c~606c 30 T2, 601c mentions that 三寶品 was translated by Sanghadeva. 12

14 categories of suttas and in relation to the discussion of the cause of suffering. In conclusion of this chapter, it will be pointed out that this sutta is descriptive in style and its discussion of suffering is based craving (taṇhā) as the cause of suffering. The third chapter is presented in three parts. The first part is the comparison of the Pāli discourse with its Chinese parallels; the second part is the new translation of the Pāli discourse. The last part is the critical examination into the contents of the texts and this is done in accordance with the numbers used in the first part of the chapter. The fourth chapter, the conclusion, includes the remarks derived through the comparison of the four versions of the selected discourse. Here, I will point out, though the four versions belong to different sectarian origins, they share a great similarity in dealing with the concept included, suffering. In spite of the great similarity found between the Pāli and Ekottarāgama versions, I will show that they have adopted different ways of interpreting dhammic concepts (here gratification of vedanā).specially, the similarity of the version in the Ekottarāgama (of the Mahāsanghika sect) to that of the Pāli version provokes us to reconsider the historical disagreements deemed to exist between the two sects. 13

15 Chapter II The Characteristics of the Mahādukkhakkhandhasutta 苦蘊經 In this chapter, I am going to discuss the characteristics of the Mahādukkhakkhandhasutta 苦蘊經 and they are divided into two aspects: the first aspect is concerned with the textual form adopted in presenting the teaching of suffering in this sutta; the second aspect is concerned with the main doctrine of the discourse. As to the textual form, I will point out that suttas in the Pāli canon can be divided into two categories, introductory and descriptive. With regard to the doctrinal basis, I will refer to the discussion still going on among the modern Buddhist researchers concerned with the main cause of suffering, whether Craving (taṇhā- 渴愛, 愛欲 ) or Ignorance (avijjā- 無明 ). In the final section of this chapter, I will try to determine the textual characteristics of the Mahādukkhakkhandhasutta, whether it is introductory or descriptive and what is the doctrinal foundation, taṇhā or avijjā, the account of suffering in this sutta revolves on Two categories of suttas dealing with dukkha As the Buddha himself states, his whole career of teaching is centred on the task of explaining what is suffering (dukkha- 苦 ) and its cessation (nirodha- 苦滅 ). 31 statement we can learn that the concept of suffering is so fundamental to the early From this Buddhism. The Buddha in his first discourse, Dhammacakkappavattanasutta 轉法輪 經, briefly introduced his articulation of the teaching of suffering through the formula of the four noble truths ( 四聖諦 ). 32 They are namely, the noble truth of suffering (dukkaṁ ariya saccaṁ- 苦聖諦 ), the noble truth of origin of suffering (dukkha samudaya ariya saccaṁ- 苦集聖諦 ), the noble truth of cessation of suffering (dukkha nirodha ariya saccaṁ- 苦滅聖諦 ) and the noble truth of path to the cessation of suffering (dukkha nirodhagamini paṭipadā ariya saccaṁ- 苦滅道跡聖諦 ). These are truths achieved through wisdom (paññā - 智慧 ) in that they are so deep to realize by the ordinary beings. Once the Buddha states that the shades of the meaning of dukkha are numerous and this is 31 MN.I.140;SN.III SN.V.421f,Vin.I.10f; T2,103c~104a 14

16 a so deep concept. 33 A reading into the Pāli suttapiṭaka ( 巴利經典 ) reveals us that the texts have manifested themselves in many ways to explain the concept of suffering. According to the nature of their function in presenting the teaching, the suttas (dealing with suffering) can be divided into two groups: 1. Introductory suttas on the teaching of suffering 2. The suttas providing detailed accounts of the teaching of suffering The first category: introductory suttas on dukkha As it was mentioned above, the discussion given by Buddha in the Dhammacakkappavattanasutta is limited to a brief account on suffering. As it presents: Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, five aggregates subject to clinging is suffering. Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is craving fro sensual pleasures, craving for existence, craving for extermination. Now this, bhikkhus, is the noble truth of the cessation of suffering: it is remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance of it. Now this, bhikkhus, is the noble truth of the leading to the cessation of suffering: it is this noble eightfold path; that is right view right concentration. This is the noble truth of suffering...the noble truth of the leading to the cessation of suffering: thus bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light. 34 It is clear that this text gives the reader an idea what is suffering. Yet, when it is 33 Vin.I CDB.p

17 compared with some other texts in the same line, we can see that this account is not detailed enough. 35 On the other hand, this discourse was offered to a group of spiritual seekers, the five ascetics (pañcavaggiya bhikkhus- 五比丘 ), who had a lot of experiences about the problem of human life. 36 So, a brief explanation might be enough for them to get the insight into the truth of reality. It is evident from the fact that at the end of the sermon, Aññā Koṇḍañña ( 阿若憍陣如 ) attained the first stage of spiritual path, stream-entering (sotāpanna- 須陀洹 ). 37 However, the brief explanation on the four truths seems not clear enough for the followers who joined the Order later. When we examine the treatment given in the Saccavibhangasutta 分別聖諦經 38 for the truth of suffering and the truth of leading to cessation of suffering, it is evident that the early Buddhists had engaged in the task of expanding the doctrine of four truths, dukkha. In the Dhammacakkappavattanasutta, the first truth of suffering is explained in terms of eight facts which are common experiences to every human being. And, we can say that this is a collection of events which are both physically and mentally unpleasant. Moreover, this short account of suffering can be considered as a definition given for suffering. In the Saccavibhangasutta, going forward in the explanation as to what is suffering, Sāriputta adds five more items to the first truth and clarifies each item with more details. 39 For example, the Dhammacakkappavattanasutta refers to birth (jāti- 生 ) as one form of suffering without any clarification. 40 In the case of Saccavibhangasutta, after defining what is suffering in terms of ten modes, Sāriputta begins to gloss all of them one by one. First he takes up the topic of birth (jāti- 生 ) and glosses it as follows: And what, friends, is birth? The birth of beings into the various orders of beings, their coming into birth, precipitation [in a womb], generation, the 35 W.Rahula, What The Buddha Taught,p P.Harvey, An Introduction to Buddhism,p Vin.I.12; T22,788b: 五比丘阿若憍陳如諸塵垢盡得法眼生 38 MN.III ;T1,467a~469c 39 MN.III.249f: namely i.soka (sorrow), ii. parideva (lamentation), iii. dukkha (pain), iv. domanassa (grief), v. upāyāsa (despair); In the Chinese parallel of the Saccavibhangasutta mentions only eightfold aspects given in the Dhammacakkappavattanasutta: T1, 467b: 云何苦聖諦? 謂生苦 老苦 病 苦 死苦 怨憎會苦 愛別離苦 所求不得苦 略五盛陰苦 40 Vin.I.10f 16

18 manifestation of aggregates, obtaining the bases for contact-this is called birth. 41 When one closely examines this description, though it has put a step further than the Dhammcakkasutta, we can see that still only serves the purpose of defining what is suffering but does not describe how jāti becomes suffering. If we look into the post canonical literature, it can be seen that the tradition had felt the need of further clarifying for the modes of suffering given in the early discourses. Hence, we can say that in presenting certain ideas, the early texts have tended to be concise. Buddhaghosa has undertaken the duty of describing how birth becomes a suffering. The Visuddhimagga mentions: Here the suffering classed as rooted in the descent into the womb, and so on, is this: when this being is born in the mother s womb like a worm in rotting fish, rotting dough, cess-pools, etc., he is born in the belly in a position that is below the receptacle for undigested food (stomach), above the receptacle for digested food(rectum)..and on being reborn there for ten months he undergoes excessive suffering, being cooked like a pudding in a bag by the heat produced in the mother s womb, and steamed like a dumpling of dough, with no bending, stretching and so on. So this, firstly, is the suffering rooted in the decent into the womb. 42 What we can learn from these textual references is that since the first time of presenting the doctrine of suffering, up to later ages when the commentaries and summaries of the teaching(like the Visuddhimagga) were composed, the authors have tried to illustrate the concept of suffering. 41 MLDB.p.1098; MN.III.249: Katamā cāvuso, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, ayaṁ vuccatāvuso jāti ; T1, p 467c: 諸賢! 說生苦者, 此說何因? 諸賢! 生者, 謂彼眾生 彼彼眾生種類 生則生 出則出 成則成 興起五陰 已得命根, 是名為生 諸賢! 生苦者, 謂眾生生時, 身受苦受 遍受 覺 遍覺 ; 心受苦受, 遍受 覺, 遍覺 ; 身心受苦受, 遍受, 覺, 遍覺 ; 身熱受, 遍受 覺, 遍覺 ; 心熱受, 遍受 覺, 遍覺 ; 身心熱受, 遍受 覺, 遍覺 ; 身壯熱煩惱憂慼受, 遍受 覺, 遍覺 ; 心壯熱煩惱憂慼受, 遍受 覺, 遍覺 ; 身心壯熱煩惱憂慼受, 遍受 覺, 遍覺 諸賢! 說生苦者, 因此故說 From the Chinese version, we can see that it is more detailed than the Pāli version. 42 The Path of Purification, p

19 The second category: detailed suttas on dukkha: The four truths through which the Buddha s view and solution to human suffering was revealed, give rise to the production of a vast literature related to each aspect of them. As it is noted above, the Dhammacakkappavattanasutta is limited to the task of defining what is suffering, what is origin of suffering, what is the cessation of suffering and what is the method to eradicate suffering. Some other suttas just select one or two out of these four and try to explain in different angles. Here we can say that such an attempt is in line with the Buddha s guidance how to deal with each truth. In the Samyutta Nikāya 相應部, he says that first truth of suffering (dukkha) has to be well understood (pariññāta- 苦聖諦智當復知 ) and the second truth of arising of suffering (samudaya) has to be eradicated (pahātabba- 苦集聖諦已知當斷 ); the third truth of cessation of suffering (nirodha) is a result of cultivation ( 苦滅聖諦已知當知作證 ) and the last one of the way of putting end to suffering (paṭipadā) is to cultivate (bhāvetabba- 苦滅道跡聖諦已知當修 ). 43 In the texts, it is mentioned that it is not difficult to realize suffering by ordinary persons. If we want to educate people on something, we need to adopt various teaching methods and provide them even with minute information. It was the same practice that was adopted by the redactors of Pāli texts. In order to make people aware of what they are experiencing every moment, the texts tried to look into the concept of suffering from various ways. In order to realize how the second truth has been treated in the suttapiṭaka in different ways, let us take a few suttas. The Dhammacakkappavattanasutta presents a brief account about craving (taṇhā) as the cause of suffering and marginally says it makes people hang in here and there and leads to continuous rebirth. It comes into appearance in three modes, craving for sensual pleasure (kāmataṇhā- 欲愛 ), craving for self-assertion (bhavataṇhā- 有愛 ) and craving for annihilation (vibhavataṇhā- 無有愛 ). 44 The 43 SN.V.421f;T2,103c 44 Vin.I.10f: Idaṁkho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ kāmataṇhā, bhavataṇhā, vibhavataṇhā; T22, 788a: 何等為苦集聖諦? 緣愛本所生, 與欲相應愛樂, 是謂苦集聖諦 18

20 Saccavibhangasutta, though has treated the first truth and the fourth truth in detail, for the second and the third truths, only gives the same description found in the Dhammacakkappavattanasutta. 45 In some other suttas, we can find each of these modes has been provided with details. The Dhammacakkappavattanasutta only defines what sensual pleasure is and considers it as conducive to recurrent existence. Furthering the Buddhist understanding of sensual pleasure, many Pāli suttas have discussed in depth how it functions to create suffering in this life and next one. For example, by using similies from day to day life, the Māgandiyasutta 鬚閑提經 46 provides a very convincing message how sensuality causes sentient beings suffer. To take one simile: Māgandiya, it is like a leper, a man with his limbs all ravaged and festering, and who being eaten by vermin, tearing his open sores with his nails, scorches his body over a charcoal pit. But the more, Māgandiya, this leper, a man with his limbs scorches his body over a charcoal pit, the more those open sores of his become septic and evil-smelling and putrefying and there is only a sorry relief and satisfaction to be had from scratching the open sores. Even so, Māgandiya, do beings who are not yet devoid of attachment to pleasures of the senses, while being consumed by the craving fro sense-pleasures, pursue sense pleasures; and the more these beings who are not yet devoid of attachment to pleasures of the senses pursue them, the more their craving for sense-pleasures increases, the more they burn with the fever for sense-pleasures, and moreover there is only a sorry relief and satisfaction to be had from the five strands of sense-pleasures MN.III MN.I.501ff;T1,670a~673a 47 MLS.II.p.187; T1,671b~671c: 世尊告曰 : 鬚閑提! 猶人病癩, 身體爛熟 為蟲所食 爪擿瘡開, 臨火坑炙 鬚閑提! 於意云何? 若病癩人, 身體爛熟 為蟲所食 爪擿瘡開 臨火坑炙 如是, 寧得除病有力 不壞諸根 為脫癩病 身體完健 平復如故, 還本所耶? 答世尊曰 : 不也, 瞿曇! 所以者何? 若病癩人, 身體爛熟 為蟲所食 爪擿瘡開, 臨火坑炙 如是, 更生瘡轉增多 本瘡轉大, 然, 彼反以癩瘡為樂 鬚閑提! 如病癩人, 身體爛熟 為蟲所食 爪擿瘡開, 臨火坑炙 如是, 更生瘡轉增多 本瘡轉大 然, 彼反以癩瘡為樂 鬚閑提! 如是, 眾生未離欲 為欲愛所食 為欲熱所熱, 而行於欲 鬚閑提! 如是, 眾生未離欲 為欲愛所食 為欲熱所熱, 而行於欲 如是, 欲轉增多 欲愛轉廣 然 彼反以欲愛為樂 彼若不斷欲, 不離欲愛 內息心 已行 當行 今行者 終無是處 19

21 Another example for descriptive discourses on suffering, particularly variety of modes in appearance of suffering from sensual pleasures is the Piyajātikasutta 愛生經. It refers to many sort of sensual objects and how their change brings about suffering. 48 It can be seen that the doctrine given in the Dhammacakkappavattanasutta has been elaborated in other texts The cause of suffering: taṇhā or avijjā In the explanation of the cause of suffering, the Buddha states that it will never be a single cause and there are many causes and conditions which function together in generating psycho-physical pain. 49 In general, taṇhā (craving 50, thirst 51, desire 52 ) and avijjā (ignorance) come to be emphasized in general as the causes of suffering. However, it should be mentioned that the discourses concerned with the second noble truth only refer to craving (taṇhā) as the sole cause of suffering. Moreover, we can find in the Pāli 48 MN.II.108: Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa! Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha api me mātaraṁ addassatha, api me mātaraṁ addassathā ti? Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi bhātā kālamakāsi bhaginī kālamakāsi putto kālamakāsi dhītā kālamakāsi pajāpati kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha api me pajāpatiṁṃ addassatha, api me pajāpatiṁ addassathā ti? Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti; T01, 801b: 那利鴦伽梵志, 受王教已 即詣佛所 共相問訊 卻坐一面, 白曰 : 瞿曇! 拘薩羅王波斯匿, 問訊 聖體康強 安快 無病 起居輕便 氣力, 如常耶? 沙門瞿曇, 實如是說 : 若愛生時, 便生愁慼 啼哭 憂苦 煩惋 懊惱耶? 世尊告曰 : 那利鴦伽! 我今問汝, 隨所解答 那利鴦伽! 於意云何? 若使有人, 母命終者, 彼人發狂 心大錯亂 脫衣 裸形 隨路遍走, 作如是說 : 諸賢! 見我母耶? 諸賢! 見我母耶? 那利鴦伽! 以此事故可知, 若愛生時, 便生愁慼 啼哭 憂苦 煩惋 懊惱 如是, 父 兄 姊 妹也 ; 兒 婦命終, 彼人發狂 心大錯亂 脫衣 裸形 隨路遍走, 作如是說 : 諸賢! 見我兒 婦耶? 諸賢! 見我兒 婦耶? 那利鴦伽! 以此事故可知, 若愛生時, 便生愁慼 啼哭 憂苦 煩惋 懊惱 Even though there is a difference how the discussion began between the Buddha and the counterpart, the the contents are same both in the Pali and Chinese. 49 W.Rahula,What The Buddha Taught, p MLDB. translates taṇhā as craving : p.29,n.6, 138, 195;MLS.I W.Rahula, op.cit. 52 Ibid. 20

22 canon, discourses that trace to craving as the cause of suffering. On the other hand, according to the twelvefold theory of causal condition, ignorance is placed as the first cause of suffering. As the texts describe, the nature of the individual s reactions to the environment, and the conditioning which promotes continued becoming, usually stem from ignorance, which is said to have no known beginning. 53 Further, it is mentioned that ignorance is correlated with volitional activities 54 and that when there is no ignorance there are no volitional activities and that with the cessation of ignorance there is a cessation of volitional activities. 55 And also, it is mentioned that when it is asked what is the causal condition (upanisā- 緣 ) of volitional activities, the reply should be ignorance. 56 The fact that making no reference to avijjā in the Dhammacakkappavattanasutta (in the second noble truth) and the indications to ignorance in some other suttas 57 as the head of causes conducive to samsāric existence, have led modern Buddhist scholars to form two theories for origin of suffering: 1. Taṇhā as the sole cause of suffering 2. Avijjā as the cause of suffering. Erich Frauwallner has tried to show a development in the Pāli suttapiṭaka as to the cause of suffering. According to him, the Dhammacakkappavattanasutta establishes taṇhā as the sole cause of suffering and later through the theory of causal condition (paṭiccasamuppāda- 緣起法 ), ignorance (avijjā) was introduced as the cause functioning together with other conditions to generate suffering. 58 As the suttapitaka reflects, there is no space to form a theory of a single cause as the origin of suffering. It is stated that there is no known first beginning (purimākoṭi- 前際 ) of ignorance 59 and it is said that the causal formula beginning with ignorance is an effort of describing 53 SN.II.178; AN.V SN.II.7: avijjāya kho sati sankhārā honti avijjā paccayā sankhārā 55 SN.II.9: avijjāya kho asati sankhārā na honti avijjānirodhā sankhāranirodho 56 SN.II SN.II.6, 9, 12; It 34:yā kāc imā duggatiyo asmiṁ loke paramhi ca avijjāmūlakā sabbā icchā -- lobha -- sammussayā; Sn 199, 277, 729:jāti -- maraṇa -- samsāraṁ ye vajanti punappunaṁ... avijjāy eva sā gati 58 E.Frauwallner, History of Indian Philosophy, Vol. I. pp sq; H.G.A. van Ziet, Avijja in Encyclopaedia of Buddhism, p.548 : he mentions of few scholars who tried to interpret ignorance as the dominant cause of suffering in Buddhism. 59 AN.V

23 phenomena in terms of causally correlated factors in the middle instead of seeking for initial or final causes. 60 The Sammādiṭṭhisutta states: With the arising of the taints there is the arising of ignorance. With the cessation of the taints there is the cessation of the taints..with the arising of ignorance there is the arising of the taints. With the cessation of ignorance there is the cessation of the taints. 61 This is a well-illustrious mark to show that the Pāli suttapiṭaka has not considered ignorance as the fundamental cause of suffering but only as one of many factors which are causally conditioned. 62 With regard to the hypothesis presented by Frauwallner, Buddhist researchers have given consideration and have shown that it is groundless. However, they have tried to see a relationship between taṇhā and avijja as follows: Some fifty years ago Erich Frauwallner highlighted the fact that at one time (in the formula of the four noble truths) Buddhist thought sees thirst (tṛṣṇā/taṅhā) as the root cause of suffering, at another time (in the formula of pratityasamutpada) ignorance (avidya/avijja); indeed, he saw this as something of an inconsistency. Yet what Buddhist thought seems to be suggesting here is that what is logically distinct-the cognitive and affective, fact and value-is empirically inextricably bound up together: a mind that does not see in accordance with the truth is a mind that tends to grasp. 63 When we examine the way how some suttas have discussed the problem of suffering, it seems that what Frauwallner has pointed out is partially acceptable. In the overall understanding, Buddhism does not accept a single cause as the root of suffering but a correlative mixture of causes and conditions. However, the Buddha has not followed a fixed theory in presenting his teaching and certain discourses were given by him 60 MN.I.265;SN.II.20,21 61 MLDB.p.143f ; T2,797b: 彼云何名為無明? 所謂不知苦 不知習 不知盡 不知道 此名為無明 The Chinese version differs from the Pāli. 62 P.Williams and A.Tribe, Buddhist Thought,p R. Gethin, Wrong View (micchā-diṭṭhi) and Right View (sammā-diṭṭhi) in the Theravada Abhidhamma in Recent Researches in Buddhist Studies Essays in Honour of Professor Y.Karunadasa,p

24 according to the listener s capacity and interest. So, we can see that some discourses in showing why suffering arises, have referred to craving (taṇhā) as the cause of lot of issues confronted by unenlightened persons. For instance, in the Mūlapariyāyasutta 想經, 64 a deep philosophical scripture, after analyzing elements related to existence, express that delight in them is the cause of suffering (nandi dukkhassa mūlaṁ). 65 A close reading into the suttapitaka, showing that though there is an obvious shortage referring to avijjā as the sole cause, there are number of discourses which talk only of taṇhā as the root of suffering. Thus, we can recognize a line of thought emphasized craving as the cause of suffering. Even we cannot agree with Frauwallner s opinion completely, his view causes us to look closer into the texts The Characteristics of the Mahādukkhakkhandhasutta 苦蘊經 The main theme of this discourse is the truth of suffering and the origin of suffering. In the suttapiṭaka, there are number of suttas dealing with the four noble truths in different ways. A characteristic seen in the suttapiṭaka is that each discourse has its own characteristic and an independent discussion related to the mainstream thought. 66 As we have noted above, we can recognize some characteristics common to these discourses. The discourses concerned with the concept of suffering have functioned in two ways, definitive and descriptive. And, certain discourses in explaining the cause of suffering have inclined to trace to taṇhā as the cause of origin. In this section, I am going to point out that the Mahādukkhandhasutta belongs to the category of suttas that offer descriptive approach to explain the concept of suffering and it is based on the idea that suffering is resulted in from desire (taṇhā). 64 MN.I.1-6;T1,596b~596c 65 MN.I.6; This reference is not found in the Chinese version of this sutta. 66 R. Gethin, The Foundations of Buddhism, p.47: The Discourses of the Buddha as preserved in the Nikayas do not of themselves constitute a systematic exposition of Buddhist thought with a beginning, middle, and end. Each discourse is rather presented as a more or less self-contained piece on a particular theme. And yet, the discourses as a whole do contain quite explicit indications of how these various themes relate to each other and fit together to form and overall structure and pattern. 23

25 Mahādukkhakkhandhasutta: a detailed account As we previously noted, the redactors of the suttapiṭaka and later scholars (like Buddhaghosa) have attempted to present a more detailed description on the teaching of suffering. The Buddha himself accepted that the teaching of suffering is a so deep concept that people find it difficult to understand. 67 So, it was necessary to apply different teaching methods to convince the general public of his message. In an attempt to realize what is suffering and how it puts us in its sway, we have to have a deep knowledge regarding every aspect related to it. In this case, it was necessary to use descriptive method to present the idea needed to teach. The effort of producing detailed account on suffering-dukkha is clearly seen in the Mahādukkhandhasutta 苦蘊經. The discussion in this discourse concerned with suffering is mainly centred upon the dukkha and dukkhasamudaya two truths. In order to educate the public of suffering, the text has selected three factors, which are very sensitive to deal and play a great role in human life. They are: i. sensuality (kāma- 欲望 / 婬 ) ii. material form (rūpa- 色 ) iii. feeling (vedanā- 痛 / 覺 ) 68 To illustrate these three factors in relation to suffering and its arising, the text uses three angles to look at as gratification (assāda- 氣味 / 味 ), danger (ādīnava- 敗壞 / 患 / 過 ), and escape from them (nissaraṇa- 棄 / 出要 / 捨離 ). 69 Let us take one by one the three items and examine how far they have been described in comparison to the definitive suttas. 67 SN.V.430:Idaṁ ariya saccanti bhikkhave mayā paññattaṁ. tattha aparimānā vaṇṇā aparimānā vyañjanā aprimānā samkāsanā itipidam dukkhaṁ ariya saccanti 68 MN.I Ibid.85 24

26 Sensuality (kāmā- 欲望 / 婬 ) In this sutta, sensuality has been analyzed in terms of gratification, danger and escape. The discourses defining what is craving, the cause of suffering, briefly mention craving for sensual pleasures (kāmataṇhā- 欲愛 ), craving for continuous existence (bhavataṇhā- 有愛 ), and craving for annihilation (vibhavataṇhā- 無有愛 ) as three modes of craving. 70 The Mahādukkhakkhandhasutta 苦蘊經 puts sensuality (kāmā) as the first topic to examine and first defines what is the gratification of sensuality. Neither in the Dhammacakkappavattanasutta nor in the Saccavibhangasutta, there is reference to the definition of sensual gratification. 71 The Mahādukkhakkhandhasutta 苦蘊經 defines (and also some other suttas) the gratification of sensual pleasures in terms of five codes of sense pleasures (pañcakāmaguṇa- 妙欲 / 五欲 ) as follows: What is the gratification in the case of sensual pleasure?...there are these five codes of sensual pleasure. What are the five? Forms cognizable by the eye that is wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust. Sounds cognizable by the ear Odours cognizable by the nose Flavours cognizable by the tongue Tangibles cognizable by the body that are wished for, desired, agreeable and likeable connected with sensual desire, and provocative of lust. These are the five codes of sensual pleasure the pleasure and joy that arise dependent on these five codes of sensual pleasure are the gratification in the case of sensual pleasures. 72 When we compare this description with the definitive discourses dealing with the second noble truth, which merely mentions sensual desire (kāmataṇhā- 欲愛 ) as one aspect of craving, the descriptive definition as to gratification given here can be understood as 70 Vin.I.10f; MN.III.250f; SN.V Ibid. 72 MN.I.85,92,144,155,173,454,504;II.42;III.114,295;DN.I.245: Koca bhikkhave kāmanāṁ assādo: Pañc ime bhikkhave kāmaguṇā, katame pañca:cakkhuviññeyyā rūpā iṭṭhā kantā manāpā, piyarūpā kāmūpasamhitā rajaniyā,sotaviññeyyā saddā-pe-ghāṇaviññeyyā gandhā-jivhāviññeyyā rasā-kāyaviññeyyā poṭṭhabbā.ime kho bhikkhave pañcakāmaguṇā. Yam kho bhikkhave ime pañcakāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ kāmānaṁ assādo; T2, 605a (EA): 欲有何味? 所謂五欲者是 云何為五? 眼見色, 為起眼識 ; 甚愛敬念, 世人所喜 若耳聞聲 鼻嗅香 舌知味 身知細滑, 甚愛敬念, 世人所喜 若復於此五欲之中起苦 樂心, 是謂欲味 25

27 furtherance made to the brief reference to sensual desire in definitive discourses. Moreover, we can point out even the definition of sensual gratification has been edited in the suttas by adding the mind and mind objects (mano and dhamma) as the sixth code of sensual pleasure to the list of five codes of sensual pleasures. 73 The Satipaṭṭhāna- sutta 念處經 74 in the Dīgha Nikāya 長部 has added the mind and mind-objects as the sixth code. 75 In other words, the definition of sensual gratification in the Mahādukkhakkhandha- sutta 苦蘊經 does not differ from other suttas which offer the same description on this matter. Then, we can say that the definition given in this sutta is not a new thing but in line with the common definition found in many other suttas. The introductory suttas on the second noble truth, make no reference to the dangers of sensual attachment. However, in many places in the suttapiṭaka, we can find that this aspect of sensuality has been provided with touching accounts, anecdotes and similes. 76 Because Buddhism is emphatic on the renunciation of sensuality (nekkhamma- 離欲 ) in favor of higher pleasures than sensual pleasures and perceives sensual pleasures as sources of suffering and fatigue, the texts has discussed how attachment to sensuality create conflicts in the human life. 77 The description contained in the Mahādukkhakkhandhasutta 苦蘊經 is a new outlook shed to the course of life which is full of agonies, disappointments and conflicts but not perceived as painful experiences by the ordinary person. Let us refer to the first sort of unpleasant experience (ādīnava- 敗壞 / 患 / 過 ) undergone by the householder due to attachment to sensuality: And what, bhikkhus, is the danger in the case of sensual pleasures? Here, bhikkhus, on account of the craft, by which a clansman makes a living-whether checking or accounting or calculating or farming or trading or husbandry or archery of the royal service, or whatever craft it may 73 E.Frauwallner,op.cit.,p.150ff 74 T1,582b~584b 75 DN.II E.W.Burlingame, Buddhist Parables, pp : He has collected seven parables that describe the problem of sensuality. 77 AN.IV.438f 26

28 be he has to face cold, he has to face heat, he is injured by contact with gadflies, mosquitoes, wind, sun, and creeping things; he risks death by hunger and thirst. Now this is a danger in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures. 78 In the ancient societies, it was very severe in executing punishments for those who were caught for committing various criminal acts. According to this sutta, social crimes originate from the man s attachment to the sensual gratification and as a result of seeking illegal means to satisfy senses, the individuals become subject to dreadful punishments executed by the kings. As those punishments were familiar with the general public, the Mahādukkhakkhandhasutta 苦蘊經 brings forth the list of them in relation to suffering as follows: Again, with sensual pleasures as the cause men break into houses, plunder wealth, commit burglary, ambush highways, seduce others wives, and when they are caught, kings have many kinds of torture inflicted on them. The kings have them flogged with whips, beaten with canes, beaten with clubs; and they have them splashed with boiling oil, and they have them thrown to be devoured by dogs, and they have them impaled alive on stakes, and they have their heads cut off with swords- whereby they incur death or deadly suffering. Now this too is a danger in the case of sensual pleasures 79 If we evaluate the importance of this sort of descriptions in the context of suffering, it seems that these are so effective in teaching how people are affected by universally found experiences. Each aspect given to illustrate the ill effects of sensual desire carries a deep and touching image of suffering. These can be said as highly dynamic pictures to the experience of suffering. 78 MLDB.180f 79 Ibid.p.182; T1, 585b (MA): 復次, 眾生 因欲 緣欲, 以欲為本故, 著鎧被袍, 持矟弓箭或執刀楯入村 入邑 入國 入城 穿牆發藏, 劫奪財物, 斷截王路或至他巷, 壞村 害邑 滅國 破城 於中或為王人所捉 ; 種種考治 : 截手 截足或截手足 ; 截耳 截鼻或截耳鼻 彼在其中或死或怖, 受極重苦 是謂現法苦陰 ; 因欲 緣欲, 以欲為本 27

29 The third aspect to deal with sensuality, escape from issue of sensuality, has been marginally mentioned and advised to give up desire and lust for sensual pleasures. In this case, the discourse makes no special contribution as it did in the former aspect Material form (rūpa- 色 ) The Dhammacakkappavattanasutta as a concluding remark to tell what is suffering, makes the statement that clinging to the five aggregates is suffering (sankhittena pancupādānakkhandhā dukkhā). 80 There is no any clarification to this statement which is of philosophical character. 81 A further attempt made to explain why the five aggregates are subject to suffering, is seen in the Anattalakkhaṇasutta 無我相經, which is considered as the second talk given by (veyyākaraṇa- 解答 ) by the Buddha. 82 Using the three characteristics(tilakkhaṇa: anicca,dukkha, anatta- 無常, 苦, 無我 ), impermanence, unsatisfactoriness and non-substantiality of the phenomena as the measurement to decide whether five aggregates can be taken as substantial (atta- 我 ), the Buddha points out the body(rūpaṁ- 色 ) is not self, if it were self, then this body would not tend to sickness. 83 Further he points out that if something is impermanent it is painful; something painful cannot be taken as the self; so is the body, feeling, perception etc. This was taught to the five ascetics who had attained the first stage of stream-entering (sotāpanna- 須陀洹 ). Thus, we can see that it is a philosophical discourse which is not easy for the ordinary listener to understand. As to the Mahādukkhakkhandhasutta discourse 苦蘊經, it adopts the threefold analysis (gratification, danger and escape) to explain the reality of material form and describes how the persons experience body. The gratification of the body is the pleasure derived from the beauty of a girl at her prime youth and possessing all the 80 Vin.I MN.III.250:The Saccavibhanga sutta takes up the role of defining and mentions cling to material form (rūpa- 色 ), feeling (vedanā- 受 ), perception (saññā- 想 ), mental formations (sankhāra- 行 ) and consciousness (viññāṇa- 識 ) is suffering. 82 T22,788~789b 83 The Book of Discipline, Part 4,p.20; T22,789a: 比丘! 色無我, 若色是我者, 色不增益, 而我受苦 若色是我者, 應得自在, 欲得如是, 色不用如是色 以色無我故, 而色增長, 故受諸苦 亦不能得隨意, 欲得如是色便得, 不用如是色便不得 28

30 characteristics which were considered as the measurement of feminine beauty. 84 a different way of understanding the pleasure of body and it has been done in terms of sensuality, which is the most dominant aspect in human psyche. 85 In order to show the adverse aspects of body (ādīnava- 敗壞 / 患 / 過 ), the sutta This is describes how the same beautiful woman gradually becomes old, sick and finally dead. The sutta presents a picture of an old person s infirmity at his last days in life as follows: Again, one might see that same woman afflicted, suffering, and gravely ill, lying fouled in her own excrement and urine, lifted up by some and down by others. What do you think bhikkhus? Has her former beauty and loveliness vanished and the danger becomes evident? 86 The nine stages of a dead body is a meditative object to contemplate the body. In the Satipatthānasuttas, it is given in abstract or a universal form whereas the Mahādukkhakkhandhasutta 苦蘊經 relates those nine stages to the female body. 87 This is an attempt to describe the danger of body through common experience, which is easy to realize by the ordinary person. As for the escape from the perils of body, the sutta has not added any new idea Feeling (vedanā- 痛 / 覺 ) Feeling, the second aggregate, is also treated through the three aspects of gratification, danger and escape. However, as it was seen in the sensuality section, there is no an attempt to describe in detail. From the above analysis made regarding the textual form of this discourse, we can see that it has been a descriptive text when it explains sensuality in terms of three aspects: gratification, danger and escape; particularly, the treatment on the danger of sensual desire dramatically depicts how desire for sensual pleasures would cause suffering. This is a special discussion which is not found elsewhere in the suttapiṭaka. 84 MN.I S.Hamilton, Identity and Experience, p.xxv: points out āsava as the most binding and deeply entrenched of all misplaced psychological tendencies. This insight to āsava is well applicable to sensual desire. 86 MLDB.p.183; T2, 605b (EA): 復次, 此, 若見彼女人身抱重患, 臥於床褥, 失大 小便, 不能起 止 ; 云何比丘? 本見妙色, 今致此患, 豈非大患乎? 諸比丘對曰 : 如是世尊! 世尊告曰 : 諸比丘! 是謂色為大患 87 MLDB.p.183f 29

31 The section on the material form also has been considerable descriptive, specially, on the problematic aspect of material form, which is related to the infirmities and the decomposing process happen to the body after death. As to the section on feeling, the text goes without much detail. As a whole, this sutta has been descriptive in examining the horror of suffering experienced due to attachment to sensual pleasures and changes occurred to the material form (human body) The doctrinal basis of the discourse- taṇhā ( 渴愛 ) As we have noted above, Pāli suttas have not got a fixed single factor to show as the only cause of suffering. However, due to the diversity of listeners capacity to realize the dhamma or due to their psychological inclinations or due to social factors or due to cotemporary religio-philosophical factors, there are number of suttas describe desire (taṇhā- 渴愛 ) as the origin of every sort of miseries. In this section, I am going to point out that the Mahādukkhakkhandhasutta 苦蘊經 is based on the assumption that craving is the cause of intrapersonal and interpersonal psycho-physical conflicts and to avoid those melancholies one should root out craving appearing in various modes Sensuality (kāma- 欲望 / 婬 ) According to the introduction to the sutta, the Buddha implements this discussion on sensuality, material form and feeling to show how his doctrine on them differ from the non-buddhist religious practitioners view on them. At the outset, the ascetics question what is the difference between the Buddha and ascetics (paribbājakas- 梵志 ) on the teaching of these tree factors, they should be questioned what is the gratification, danger and escape in relation to these three factors. If they are asked so, they are not able to answer because it is beyond their capacity for knowing (avisaya- 非境界 ). As this statement indicates, we can assume that this discourse establishes the uniqueness of the Buddha s teaching on these three factors. 88 The Buddha takes up three factors one by one and analyzed in terms of assāda 88 SN.IV.7f : In this place, the Buddha says that before his enlightenment, while he was still a bodhisatta, the question occurred to him as to what are the gratification, the danger, and the escape in the case of six internal sense bases and six external sense bases. 30

32 (gratification), danger (ādīnava) and escape (nissaraṇa). 89 We will try to follow the same way given in the sutta and discuss the three topics separately and finally to seek to form a generalization. The psychological characteristics come under the names of āsava ( 漏 ) 90 (latent tendencies) and anusaya ( 隨眠 ) 91 form the deepest layer of the human psyche. Kāmāsava ( 欲漏 ), bhavāsava ( 有漏 ) and avijjāsava ( 無明漏 ) 92 (sometimes diṭṭhāsava- 見漏 ) can only be removed by attaining the knowledge called āsavakkhayañāṇa ( 漏斷智 ) whose attainment establishes the enlightenment. 93 The desire to please senses with pleasant objects is called kāmāsava and the desire to continue in the existence is called bhavāsava. Avijjā āsava functions to form the wrong view of a self (atta- 我 ), which provokes the person to seek gratification in an eternal existence. 94 The Sammādiṭṭhisutta has pointed out that āsavas function as the condition for ignorance and when they are removed (khīnāsava- 漏斷 ) ignorance breaks up. 95 In the Mahāmālunkyasutta 五下分 89 This method has been used in many contexts by the Buddhists to reach a conclusion of a certain matter. MN.I. 65(Cūlasīhanadasutta) 90 S.Dasgupta, A History of Indian Philosophy Vol.I., pp on āsavas: Childers translates asava as depravities and Mrs. Rhys Davids as intoxicants. The word asava in Sanskrit means old wine. It is derived from su to produce by Buddhaghosa and the meaning that he gives to it is ciraparivasikatthena (on account of its being stored up for a long time like wine). They work through the eye and the mind and continue to produce all beings up to Indra. As those wine which are kept long are called asavas so these are also called asavas for remaining for long time. The other alternative that Buddhaghosa gives is that they are called asava on account of thiet producing samsaradukkha (sorrows of the world), Atthasalini, p.48. (Contrast it with Jaina asrava flowing in of karma matter).finding it difficult to translate it in one word after Buddhaghosa, I have translated it as depravities after Childers. 91 Anusaya has been translated in to English as bent, bias, proclivities, the persistence of dormant or latent disposition, predisposition, and tendency (PED, 44).These are enumerated as seven in several places in the canon. They are: proclivity of sense desire (kāmarāgānusaya- 欲貪隨眠 ), proclivity of anger (paṭhighānusaya- 瞋恚隨眠 ), proclivity of view (diṭṭhānusaya- 見隨眠 ), proclivity of doubt (vicikicchānusaya- 疑隨眠 ), proclivity of conceit (mānānusaya- 慢隨眠 ), proclivity for rebirth (bhavarāgānusaya- 有貪隨眠 ), and proclivity of ignorance (avijjānusaya- 無明隨眠 ):DN.III MN.I.55:Tayo me āvuso āsavā: kāmāsavo bhavāsavo avijjāsavo. 93 MN.I.23; T2, 666c: 我復以三昧, 心清淨 無瑕穢, 亦無結使 心意得定 得無所畏 得盡漏心, 亦知此苦如實不虛 當我爾時得此心時, 欲漏 有漏 無明漏, 心得解脫 以得解脫, 便得解脫智, 生 死已盡, 梵行已立, 所作已辦, 更不復受胎 如實知之, 是謂梵志, 我後夜時得第三明 94 D.J. Kalupahana, Buddhist Philosophy A Historical Analysis,p MN.I.54:Āsavasamudayā avijjā samudayo, āsavanirodhā avijjānorodho 31

33 結經, 96 the Buddha says that latent disposition of sensual desire (kāmārāgānusaya- 欲 使 / 欲貪隨眠 ) is active even in the baby lying with the back. As it is recorded: A young tender infant lying prone does not even the notion sensual pleasures, so how could sensual desire arise in him? Yet underlying tendency to sensual lust lies within him. 97 It can be seen that desire for sense-pleasures has been understood by Buddhists as so deep phenomenon and it causes the being to continue in the cyclic course of birth and death. According to the paṭiccasamuppāda theory, craving (taṇhā) is conditioned by sensation (vedanā- 痛 / 覺 / 受 ) 98 and craving conditions attachment (upādāna- 取 ) 99 and attachment conditions becoming (bhava- 有 ). 100 In this line of causes and conditions, taṇhā functions to get the person attached to sensual pleasures (kāmūpādāna- 欲取 ), views (diṭṭhūpādāna- 見取 ), religious practices (sīlabbatūpādāna- 戒取 ) and self-notions (attavādūpādāna- 我取 ). 101 The sensual objects are not understood in nature problematic but attachment to them causes suffering. 102 Attachment or inclination to a certain aspect of experience causes the person to wish to continuously get the same experience and in turn it leads to the continuous becoming. From the limb taṇhā to bhava (kāma, rūpa, and arūpa- 欲有, 色有, 無色有 ) all have included sensuality as one aspect of them. So, we can understand that sensual desire is a crucial factor to make the person turn in the cycle of existence. Based on this understanding, Buddhists have tried to explain it in various ways and to show how it brings about suffering. The Mahādukkhakkhandhasutta 苦蘊經 merely refers to the five codes of sense pleasures as the gratification of sensuality (kāma) but it does not try to explain the nature of this pleasure as it has been done in other places in the suttapiṭaka. The 96 MN.I ;T1,778c~780b 97 MN.I.433;MLDB.p. 538; T1,778c: 鬘童子! 非為眾多異學來, 以嬰孩童子責數喻詰責汝耶? 鬘童子! 嬰孩幼小, 柔軟 仰眠, 意無欲想 況復欲心纏住耶? 然彼性使故, 說欲使 98 DN.II.56;T1,60b: 受是愛緣 99 Ibid.: Taṇhā-paccayā upādānaṁ;t1,60b: 愛是取緣 100 Ibid.: Upādāna-paccayā bhavo;t1,60b: 取是有緣 101 Ibid.58; T1,60c 102 D.Kalupahana, The Principles of Buddhist Psychology,p.97 32

34 each other. 104 As this sutta was taught to the monks who have already left the sensual Khaggavisāṇasutta in the Sutta Nipāta 經集 describes the alluring nature of sensual pleasures as follows: For sensual pleasures, variegated, sweet (and) delightful, disturb the mind with their manifold form. 103 In the Anguttara Nikāya 增支部, sensual pleasure is defined in the context of sexual pleasure by referring to the man and female as proving the highest sensual pleasure for world, it might not need to deal in detail the aspect of gratification. Following the short reference to sensual gratification, the Pāli sutta begins to describe the adverse effects (ādīnava) of sensual desire. There have been mentioned a few examples related to day to day struggles faced by people. The examples can be divided into two as personal suffering and interpersonal conflicts: Personal conflicts Interpersonal conflicts The householder undergoes suffering 1 in earning the living 105 His all effort to earn wealth become 2 fruitless 106 After gain property, he labours to 3 guard and protect them 107 i.the kings, Brahmins, nobles, 103 Sn.50: Kāmā hi citrā madhurā manoramā-virūparūpena mathenti cittaṁ; Sn.766:Kāmaṁ kāmayamānassa tassa ce taṁ samijjhati, addhā pīti mano hoti laddhā macco yadicchati 104 AN.I T1, 585a (MA): 族姓子者, 隨其伎術以自存活, 或作田業 或行治生 或以學書 或明算術 或知工數 或巧刻印 或作文章 或造手筆 或曉經書 或作勇將 或奉事王 彼, 寒時則寒, 熱時則熱 ; 飢渴, 疲勞 ; 蚊 虻所蜇 106 Ibid. 作如是業, 求圖錢財 彼族姓子, 如是方便 作如是行 作如是求 若不得錢財者, 便生 憂苦 愁慼 懊惱 心則生癡 ; 作如是說 : 唐作 唐苦, 所求無果 107 Ibid. 作如是求, 若得錢財者, 彼便愛惜, 守護密藏 彼作如是, 守護密藏 若有王奪 賊劫 火 燒 腐壞 亡失, 便生憂苦 愁慼 懊惱 心則生癡 33

35 4 householders quarrels with one another 108 ii. Mother-son, father-son, brother-sister, friend-friend quarrel mutually. 109 People divide into two array and fight 5 with one another using destructive weapons. 110 Using various war techniques, people 6 attack one another and get into serous injuries and finally go to death. 111 Commit anti-social activities such as 7 breaking into houses, plundering wealth and seducing others wives etc. On being caught in offence, are subjected to fierce punishments and sometimes subject to death. 112 Having conducted various 108 Ibid. 眾生, 因欲 緣欲 以欲為本故, 王, 王共諍 ; 梵志, 梵志共諍 ; 居士, 居士共諍 ; 民, 民共諍 ; 國, 國共諍 See: Chapter III.III. 18 & 19 with the sub-sections regarding the differences in presenting this matter in the Pali and Chinese versions. 109 Ibid. 復次, 眾生, 因欲 緣欲 以欲為本故, 母共子諍, 子共母諍 ; 父子 兄弟 姉妹 親族展轉共諍 彼既如是共鬪諍已 ; 母說子惡, 子說母惡 ; 父子 兄弟 姉妹 親族更相說惡, 況復他人? 是謂現法苦陰 ; 因欲 緣欲 以欲為本 This fact has been more elaborative by referring to the denial by each other whereas the Pali version only mentions of quarrel between two parties. See:Chapter III.III. 18 & 19 with the sub-sections. 110 T1,846f (ACT): 此眾生, 因婬故 至增上婬故, 使著鎧 便執弓箭 或著皮鎧 持極利刀, 相圍聚鬪 111 T1,585a (MA): 復次, 眾生, 因欲 緣欲 以欲為本故, 著鎧被袍 持矟弓箭 或執刀往奪他國 攻城破塢 共相格戰 打鼓吹角 高聲喚呼 或以槌打 或以鉾戟 或以利輪 或以箭射 或亂下石 或以大弩 或以融銅珠子灑之 彼當鬪時, 或死 或怖, 受極重苦 是謂現法苦陰 ; 因欲 緣欲 以欲為本 112 Ibid. 復次, 眾生 因欲 緣欲, 以欲為本故, 著鎧被袍, 持矟弓箭或執刀楯入村 入邑 入國 入城 穿牆發藏, 劫奪財物, 斷截王路或至他巷, 壞村 害邑 滅國 破城 於中或為王人所捉 ; 種種考治 : 截手 截足或截手足 彼在其中或死或怖, 受極重苦 是謂現法苦陰 ; 因欲 緣欲, 以欲為本 34

36 8 misconducts, the person repents for them at his verge of death Engage in misconduct of body, speech and mind. Consequently, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. 114 The issues selected to show how people get into various perils due to sensual desire belong to the first category of suffering, dukkha dukkha ( 苦苦 ) 115 W.Rahula briefly explains the nature of ordinary suffering as follows: or ordinary suffering. All kinds of suffering like birth, old age, sickness, death, association with unpleasant persons and conditions, not getting what one desires, grief, lamentation, distress-all such forms of physical and mental suffering, which are universally accepted as suffering or pain, are included in dukkha as ordinary suffering (dukkha dukkha). 116 When we compare the above mentioned eight conditions with the Rahula s explanation, it can be understood that the sutta has presented an account of ordinary suffering. And also, we can conceive it as an attempt to remind the people of the terror of ordinary suffering to which they are unknowingly subject. The painful experiences given here reflect individual unrest, social instability and moral degeneration as phenomena arisen from attachment to sensual pleasures. In 113 T1, 585b (MA): 復次, 眾生 因欲 緣欲, 以欲為本故, 行身惡行, 行口 意惡行, 彼於後時, 疾病著床, 或坐臥地 以苦逼身, 受極重苦, 不可愛樂 彼若有身惡行, 口 意惡行, 彼臨終時, 在前覆障, 猶日將沒大山崗側, 影障覆地 如是, 彼若有身惡行, 口 意惡行, 在前覆障, 彼作是念 : 我本惡行, 在前覆我 我本不作福業, 多作惡業 若使有人作惡 ˎ 凶暴, 唯為罪 ; 不作福, 不行善, 無所畏, 無所依, 無所歸 隨生處者, 我必生彼 從是有悔, 悔者不善死, 無福命終, 是謂現法苦陰 ; 因欲 緣欲 以欲為本 This idea is found only in the MA and ACT versions whereas both the Pāli and EA versions miss it. 114 Ibid. 復次, 眾生, 因欲 緣欲, 以欲為本故, 行身惡行, 行口 意惡行 ; 彼因身 口 意惡行故, 因此, 緣此, 身壞命終, 必至惡處, 生地獄中 是謂後世苦陰 ; 因欲 緣欲 以欲為本, 是謂欲患 115 Vism.p.499: divides suffering into tree types: 1. ordinary suffering (dukkha dukkha- 苦苦 ) 2. suffering due to change (vipariṇāma dukkkha- 壞苦 ) 3. suffering as conditioned states(samkhāra dukkha- 行苦 ). 116 W.Rahula, What the Buddha Taught,p.19 35

37 order to gain sensual objects, both at personal level and interpersonal, the human society struggles. This is a universal experience can be seen everywhere in the world. On one hand, as the Buddha s teaching was an answer to the social unrest in contemporary India, 117 we can understand the description given to illustrate danger of sensuality as a criticism of contemporary social ideology. In the Brahmin society, the householder was the foundation of society and he was given to seeking sense pleasures both as personal pleasure and as a support to family life, to beget children. Without encouraging gratifying desires, it is difficult to maintain the secular society. The Brahmin society was a secular society and consequently its social foundation ideologically was based on desire. 118 The desire based society encouraged people to gain more and more objects pleasing to minds and this trend led society to a competition. Finally, from the family level to the international level, every group in the society was forced to use quarreling, waging war, and committing immoral acts to possess what was wished. This unrest might have created a chaotic situation in the society, which is reflected in the Mahādukkhakkhandhasutta 苦蘊經. The Buddha being an enlightened person understood that all conflicts in life were the results of the attachment to sensuality. The religious groups, who denied the indulgence to sensuality, took an extreme attitude against it and selected the way of self torturing to eradicate desires. The Buddha s position was different from them; he pointed out that one should not fall to self-torture but should root out desire and lust to sensual objects, that is the way to avoid (nissaraṇa) all those anguishes come from desire Material form (rūpa- 色 ) The material form in this sutta means the female body. It is examined through the three aspects of gratification, danger and escape. The gratification of the material form (body) is the pleasure derived through the beauty and loveliness in the young girl who possesses all the feminine features which were the ideal qualities expected from a woman R.Gombrich, How Buddhism Began,p R.Gombrich, Theravada Buddhism, p MN.I.88: Ko ca bhikkhave rūpānaṁ assādo: Seyyathāpi bhikkhave khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā paṇṇarasavassuddesikā vā soḷasavassuddesikā vā nâtidīghā nâtirassā nâtikisā nâtithūlā nâtikāḷī na accodātā, paramā sā bhikkhave tasmiṁ samaye subhā vaṇṇanibhā ti. Evaṁ 36

38 In the suttapiṭaka, rūpa ( 色 ) has been dominantly used in the two senses of visible object (rūpāyatana- 色處 ) and the physical body (rūpakkhandha- 色蘊 ). 120 As the context implies, the colourfulness (vaṇṇanibha- 美色 / 妙色 ) and the beauty in the body pleases the senses and thereby people get attached to it. Particularly, in the context of sensuality, female body (rūpa) functions as the highest pleasing object to the male. 121 After brief reference to the gratification of the body, the text begins to discuss the danger (ādīnava) of the material form. The beauty and loveliness of the woman, which brought pleasure is subject to change. With the course of time, the lady gets old and loses the beauty of her bodily parts, teeth broken, hair gets grey etc. No longer, we can find the beauty in her. This is an unpleasant experience for the person who once has admired and enjoyed the beauty of the female body. 122 Getting older (jarā- 老 ) is one aspect of ordinary suffering and when one experiences it, he or she loses the bodily control and needs others support to maintain any posture. Finally, one has to lie within one s own excrements. 123 In a person who undergoes such an infirmity, no beauty is available. The sutta produces the list of nine stages (navasīvathika- 九墓節 ) which the dead body undergoes until it reaches to the state of dust. 124 It is obvious that this is the process to undergo by any person born into this world. By referring to this common life experience or universal truth of decay and death, the Buddha tries to show that what is madly loved and appreciated is not under our control and it is inevitable to destroy. In many places of the suttapiṭaka, the decadent nature of the physical body has been explained. 125 The Buddhist understanding of the physical form is thus: bhante. Yaṁ kho bhikkhave subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ ayaṁ rūpānaṁ assādo;t1,585c: 云何色味? 若剎利女 梵志 居士 工師女, 年十四 五 彼於爾時, 美色最妙 若因彼美色, 緣彼美色故, 生樂, 生喜 120 SN.III. Khandha Vagga and IV.Saḷāyatana Vagga have dealt in detail on these two shades of the rūpa. 121 AN.I.1; T2,563a: 世尊告諸比丘 : 我於此眾中, 不見一法最勝 最妙, 眩惑世人, 不至永寂, 縛著牢獄, 無有解已 ; 所謂男子見女色已, 便起想著, 意甚愛敬, 令人不至永寂 122 MN.I Ibid. 124 Ibid. 125 MN.II.65:Añjanī va navā cittā putikāyo alankato-alaṁ bālassa mohāya no ca pāragavesino; SN.III.120: kiṁ te Vakkali iminā pūtikāyena ;DN.II.293: Puna ca paraṁ bhikkhave bhikkhu imaṁ eva kāyaṁ uddhaṁ pādatalā adho kesa-matthakā taca-pariyantaṁ pūraṁ nānappakarassa asucino paccavekkhati: 37

39 Four elements condition it. Which is conditioned it is subject to change. If some thing changes, it brings about suffering. 126 This description frequently occurs in the context of bodily contemplation (kāyānupassanā- 觀身 ) in the Satipaṭṭhanāsuttas. 127 In addition to the use of body as a meditation object, in many places, there are attempt to deconstruct the beauty of the female body, especially in the context where the male practitioners stand as the listeners of the discussion. 128 In order to avoid the painful experiences arisen from the body (no matter it is male or female), one should give up the lust and desire for the body. Once the person realizes that the body and its beauty are not eternal and no one can control its changing, then it is easy for him to cultivate non-attachment to them (nibbidā- 厭離 ). Moreover, it is not a solution to hate the body 129 and give pains to it as certain Indian religious seekers did. 130 Atthi imasmiṁ kāye kesā lomā nakhā dantā taco mamsaṁ nahāru aṭṭhi aṭṭhi-miñjā vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ anta-guṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā khelo singhānikā lasikā muttan ti ; T1,583b: 復次, 比丘! 比丘者, 觀身如身 : 此身隨住 隨其好惡 從頭至足 ; 觀見種種不淨充滿 : 我此身中有髮 髦 爪 齒 麤細薄膚 皮 肉 筋 骨 心 腎 肝 肺 大腸 小腸 脾 胃 摶糞 腦及腦根 淚 汗 涕 唾 膿 血 肪 髓 涎 膽 小便 ; T2,568a: 於是, 比丘觀此身隨其性行, 從頭至足, 從足至頭 ; 觀此身中皆悉不淨, 無有可貪 ; 復觀此身有毛 髮 爪 齒 皮 肉 筋 骨 髓 腦 脂膏 腸 胃 心 肝 脾 腎之屬 皆悉觀知 : 屎 尿 生熟二藏 目淚 唾 涕 血脈 肪 膽 126 CDB.p.595:S.II MN.I.58; DN.II Theragāthā I : Venerable Nandaka, according to the Theragāthā commentary, was going for alms and met his former wife who tried to seduce him. And then he said: A curse upon bodies, evilsmelling, on Mara s side, oozing; there are nine streams in your body which flow all the time; Th.I.p : Once Maggallāna has uttered this word to a female: You little hut made of a chain of bones, sewn together with flesh and sinew. Fie upon the evil-smelling body. You cherish those who have another s limbs. You bag of dung, tied up with skin, you demoness with lumps on your breast. There are nine streams in your body which flow all the time. Your body with its nine streams makes an evil smell and is obstructed by dung. A bhikkhu desiring purity avoids it as one avoids excrement. 129 S.Hamilton, op.cit.pp : has well explained the early Buddhist attitude to body. 130 MN.I.92: kinnu tumhe, āvuso, nigaṇṭhā ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā ti? T1,587b: 我往問曰 : 諸尼揵! 汝等何故行此不坐行, 常立 不坐, 受如是苦? 彼如是說 : 瞿曇! 我有尊師尼揵, 名曰親子, 彼則教我作如是說 ; MN.II.218; T1,442c: 世 38

40 Feeling (vedanā- 痛 / 覺 ) Feeling is understood in Buddhist psychology as present in every sort of experience. It is mentioned in the Paṭiccasamuppāda formula that feeling is conditioned by contact (phassa paccayā vedanā). 131 Here phassa ( 觸 ) means the contact between the internal sense organs with their corresponding external objects; according to the nature of the object, the feeling becomes three fold: pleasant, unpleasant and neutral. It is described in the texts as follows: Bhikkhus, in dependence on a contact to be experienced as pleasant, a pleasant feeling arises.in dependence on a contact to be experienced as painful, a painful feeling arises In dependence on a contact to be experienced as neither- painful nor pleasant, a as neither- painful nor pleasant feeling arises. 132 In order to understand the meaning of term vedanā, it is useful to refer to the Mrs. Rhys Davids remark: Vedanā is term of great import, meaning sentience or reaction, bodily or mental, on contact or impression. Sensation is scarcely so loyal a rendering as feeling, for though vedana is often qualified as born of contact, in sense activity, it is always defined generally as consisting of the three species- pleasure(happiness), pain(ill) and neutral feeling- a hedonistic aspect to which the term feeling is alone adequate. 133 According to the Dhammasanganī, the dominant character of vedanā is that it enjoys the taste of object. 134 The problem of the feeling is that they lead to the person to wish for, to thirst for the experience (taṇhā). 135 Pleasant feelings induce an attachment (upādāna- 取 ) to a pleasant object. There is potency in pleasant feelings to arouse 尊告諸比丘 : 諸尼乾等如是見 如是說 : 謂人所受皆因本作, 若其故業, 因苦行滅, 不造新者, 則諸業盡 ; 諸業盡已, 則得苦盡, 得苦盡已, 則得苦邊 131 DN.II.58; T1, 60b: 觸是受緣 132 CDB.p C.A.F.Rhys Davids, Buddhist Psychological Ethics, p The Expositor, p DN.II.58; T1,60b: 受是愛緣 39

41 sensuous greed (rāgānusaya- 貪隨眠 ), in painful feelings to arouse anger and hatred (paṭighānusaya- 瞋恚隨眠 ). 136 It is also mentioned in the Pāli canon that greed emerges due to unwise reflection (ayonisomansikāra- 非如理作意 ) on an attractive object and hate through unwise reflection on a repulsive object. Greed (lobha or rāga) comprises all degrees of attractiveness towards an object from the faintest trace of personal desire up to gross egoism, whilst hatred (dosa- 瞋 ) comprises all degrees of repulsion from the faintest trace of ill-humour to the highest pitch of hate and wrath. 137 It is a special characteristic in the Mahādukkhakkhandhasutta that it has discussed feeling in the context of jhānic experience. Here the Buddha sees the pleasure of four jhānic attainments as higher level experience of pleasurable feeling in relative to the pleasant feeling arisen from sensual gratification. When a monk attains the first jhāna, which is gained through seclusion from sensual pleasure and unwholesome states, and is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion, he does not choose for his own affliction, or for another s affliction, or for the affliction of both. On that occasion he feels only feeling that is free from affliction. The freedom from affliction is the highest gratification in the case of feelings. On attainment of the second, third and fourth jhanas with their characteristics, the monk only feels the feeling that is free from affliction for him, affliction for others, or for the both sides. He feels only the feeling that is free from affliction. 138 In this case, the key word to get clarified is avyābajja, freedom from affliction, which recognized as the highest pleasurable feeling amidst feelings ( 不念害者成就是樂 ). The PTS Pāli-English Dictionary includes two entries for Avyāpajjha (abyābajjha). The first entry, which functions as a neutral noun, has the meanings of kindness of heart 136 MN.I Nyanatiloka Thera, Buddhist Dictionary Manual of Terms and Doctrines, p MLDB.p.184f; T1, 586a (MA): 云何覺味? 比丘者, 離欲, 離惡不善之法, 至得第四禪成就遊 彼於爾時, 不念自害, 亦不念害他 若不念害者, 是謂覺樂味 所以者何? 不念害者, 成就是樂, 是謂覺味 40

42 and freedom from suffering, that is nibbāna (Vin.I.183:avyāpajjhadhimutta;Itivuttatka p.31: abyābajjhārāma). This word also functions as an adjective and then stands for the meanings, free from oppression or injury; not hurting and kind. 139 the suttas in combination with the word avera (avera+avyāpajjha). 140 This word occurs in In accordance with the context of the Mahādukkhakkhandhasutta discourse 苦蘊經, it can be said that the meaning of the avyābajja is confined to kindness, go beyond selfishness or it can mean loving-kindness (mettā- 慈悲 ) which is indicated as one of the fourfold immeasurable. 141 What is significant is that instead of the pleasantness of the experience, it is subject to change and impermanent. In the Anattalakkhaṇasutta 無我相經, it is mentioned that feeling is not atta ( 我 ) because it is subject to impermanence and in turn brings about suffering. 142 Therefore, treating it as self is illogical. In many places in the Pāli canon, the evanescent nature of feeling has been discussed. 143 The jhānic attainments are not considered as stable or final solution to the samsāric problem, 144 so is the certain experiences or feelings felt within a jhānic (jhāna/dhyāna-stance) experience. During the course of jhānic experience, if the practitioner attaches to the feeling of non-affliction, it would cause him to generate sensuous desire for (rāgānusaya- 貪隨眠 ) the feeling, 145 whereby he generates sort of attachment to it. On the other hand, as the jhānas are temporary states, they are very easy change, so the feeling of non-affliction. When the practitioner loses this pleasing experience, it is possible that he would feel anguish or disappointment. Such a condition will lead him to hang on the existence. This is the danger of feeling as discussed in the Mahādukkhakkhandhasutta 苦蘊經. Based on the understanding that the feeling of non-affliction is the highest feeling to 139 PED.p DN.II.242, Visuddhimagga,296ff 142 Vin.I.13;T22,879a 143 SN.IV.214: Tisso imā bhikkhave vedanā aniccā sankhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. 144 MN.I P.DE. Silva, Buddhist and Freudian Psychology, p.58: Pleasant feelings induce an attachment (upādāna) to pleasant objects and there is potency in pleasant feelings to arouse latent sensuous greed (rāgānusaya). 41

43 be experienced by an unenlightened person and that it is still subject to change and is impermanent, one should give up the desire and lust for it, which is the way to freedom from suffering. Conclusion: Three doctrinal topics discussed above, such as sensuality, material from (body) and feeling, all can be interpreted as the subtle manifestation of craving, taṇhā, which is recognized as the cause of suffering in the context of four noble truths. In this discussion, the first and second topics show a great relation to the sensualistic people. In the Pāli canon, lay people are recognized as given to sensuality (gihī kāmabhogino odātavasanā), wherein the five strands of sense pleasures (pañcakāmaguṇa- 妙欲 / 五欲 ) and feminine beauty function at head. 146 (However, the monks are also frequently advised not to fall back again to this realm). These two aspects in life are dominant in a society which is based on desire (taṇhā). Both the desire for five sense pleasures and desire for feminine beauty can be traced to latent tendency of sensual pleasure (kāmāsava- 欲漏 ), which is one mode of craving. The third topic vedanā has been examined in the context of spiritual seekers, who possess contemplative states called jhāna ( 禪 / 靜慮 ). The Buddha finds that the feeling of non-affliction experienced during the first four jhānic states is the highest among the feelings felt by the unenlightened person, yet it is still subject to change. So, it can bring about suffering (yadiniccaṁ taṁ dukkhaṁ). Therefore, one has to give up the desire and lust for this feeling. At the end of discussing the gratification and problematic aspect of these phenomena, the Buddha advises to give up the desire (chandarāgappahāna- 除貪欲 ) for them. From this emphasis to eradicate lust and desire, we can assume that the cause of suffering, (dukkhakkhandha- 苦蘊 ) is desire or in the early doctrinal terminology, taṇhā (craving), which is understood in the Dhammacakkappavattanasutta 轉法輪經 as the cause of suffering. So, we can conclude that the discussion of suffering in Mahādukkhakkhandhasutta 苦蘊經 has been revolved on the idea that craving is the 146 Elders Verses,p.47; Theragāthā I : rūpā saddā rasā gandhā phoṭṭhabbā ca manoramā; pañca kāmaguṇā ete itthirupasmiṁ dissare. 42

44 reason of suffering. 43

45 Chapter III- I The Comparison In this section, the Mahādukkhakkhandhasutta 苦蘊經 is compared with its three Chinese parallels: PV ACT MA EA Majjhima Nikaya, T1, T1, 584c~586a T2,604c ~ Mūlapaṇṇāsaka, Sihanadavagga,Maha- 846c~848a 佛說苦蘊 苦蘊經 606c dukkhakkhandhasuttam (13) MN.I (PTS Edition) 經 Evaṁ me sutaṁ. Ekaṁ 聞如是 : 一 我聞如是 : 一 聞如是 : 一 1 samayaṁ Bhagavā Sāvatthiyaṁ viharati Jetavane Anāthapiṇḍikassa ārāme. 時, 婆伽婆在舍衛城祇樹給孤獨園 時, 佛遊舍衛國, 在勝林給孤獨園 時, 佛在舍衛國祇樹給孤獨園 Atha kho sambahulā bhikkhū 爾時, 有眾 2 pubbanhasamayaṁ nivāsetvā pattacīvaraṁ ādāya Sāvatthiṁ piṇḍāya pavisimsu. 多比丘到時, 著衣持鉢, 入城乞 食 Atha kho tesaṁ bhikkhūnaṁ 彼時, 諸比丘 爾時, 諸比丘於 是時, 眾多 3 etad ahosi: Atippago kho tāva Sāvatthiyaṁ piṇḍāya carituṁ, yan nūna mayaṁ 中後, 聚論皆 悉會, 少有所 中食後, 少有所 為, 集坐講堂 比丘便生此 念 : 我等入 44

46 yen aññatitthiyānaṁ 因 彼時, 有 於是, 眾多異 城乞食, 日 paribbājakānaṁ ārāmo ten upasaṅkameyyāmqti. Atha kho te bhikkhū yen aññatitthiyānaṁ paribbājakānaṁ ārāmo ten upasaṅkamiṁsu, upasaṅkamitvā tehi 諸異道異學, 中後行彷徉, 而行至彼諸比丘所 到已共諸比丘面相慰, 面相 學, 中後仿佯往詣諸比丘所, 共相問訊, 却坐一面 時猶早, 今可相率至外道梵志所 爾時, 眾多比丘便往至異學梵志 aññatitthiyehi paribbājakehi 慰已却坐一 所, 到已, saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā 面 共相問訊, 在一面坐 ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te 彼諸異道異 語諸比丘 : 諸 是時, 梵志 4 bhikkhū te aññatitthiyā paribbājakā etad avocuṁ: Samaṇo āvuso Gotamo kāmānaṁ pariññaṁ paññāpeti, mayam-pi kāmānaṁ pariññaṁ paññāpema; Samaṇo āvuso Gotamo rūpānaṁ pariññaṁ 學却坐一面已, 語諸比丘曰 : 諸賢! 沙門瞿曇智慧說婬 智慧說色 痛 諸賢! 賢! 沙門瞿曇施設知斷欲 施設知斷色 施設知斷覺 諸賢! 我等亦施設知斷欲 施設知斷 問沙門曰 : 瞿曇道士恒說欲論 色論 痛論 想論 如此諸論有 paññāpeti, mayam pi rūpānaṁ 我等亦以智 色 施設知斷 何差別? 我 pariññaṁ paññāpema; Samaṇo āvuso Gotamo vedanānaṁ pariññaṁ paññāpeti, mayam-pi vedanānaṁ pariññaṁpaññāpema; idha no āvuso ko viseso ko adhippāyo kiṁ nānākaraṇaṁ, Samaṇassa vā 慧說婬 智慧說色 痛 此, 諸賢! 有何差? 有何降? 有何若干? 此, 沙 覺 沙門瞿曇及我等此二知二斷, 為有何勝? 有何差別? 等所論亦是沙門所說 ; 沙門所說亦是我等所論 說法同我說法 ; 教 45

47 Gotamassa amhākaṁ vā, 門瞿曇及我 誨同我教 yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin-ti. 等俱有智慧 誨 Atha kho te bhikkhū tesaṁ 彼時, 諸比丘 於是, 諸比丘聞 是時, 眾多 5 aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ n eva abhinandimsu na paṭikkosimsu, anabhinanditvā appaṭikkositvā uṭṭhāy āsanā pakkamimsu: Bhagavato santike etassa bhāsitassa atthaṁ ājānissāmâti. 聞諸道異學所說, 亦不然可 亦不呰蔑 ; 不然可不呰蔑已, 從座起而還 我今 : 彼眾多異學所說, 不是亦不非, 默然起去 ; 並作是念 : 如此所說, 我等當從世尊得知 比丘聞彼語已, 亦不言善 復非言惡, 即從坐起而去 並作是念 : 聞此所說, 問 我等當以 世尊已, 當廣 此義往問世 知其義 尊 Atha kho te bhikkhū 便至世尊便詣佛所, 稽首爾時, 眾多 46

48 6 Sāvatthiyaṁ piṇḍāya caritvā 所 到已, 禮 作禮, 却坐一 比丘食後, pacchābhattaṁ piṇḍapātapaṭikkantā yena Bhagavā ten upasaṅkamimsu, upasaṅkamitvā Bhagavantaṁ abhivā-detvā ekamantaṁ nisīdimsu. Ekamantaṁ nisinnā kho te bhikkhū Bhagavantaṁ 世尊足, 却坐一面 彼諸比丘却坐一面已, 如共異道異學所論, 盡廣向世尊說, 面 謂與眾多異學, 所可共論, 盡向佛說 便至世尊所 到已, 頭面禮足, 在一面坐 是時, 眾多比丘, 從梵 etad-avocuṁ: Idha mayaṁ 作如是向世 志所問事, bhante pubbanhasamayaṁ 尊說已 因緣本末, nivāsetvā pattacīvaraṁ ādāya Sāvatthiṁ piṇḍāya pāvisimha, 盡白世尊 tesaṁ no bhante amhākaṁ etad-ahosi: Atippago kho tāva Sāvatthiyaṁ piṇḍāya carituṁ, yan-nūna mayaṁ yen añña- titthiyānaṁ paribbājakānaṁ ārāmo ten upasaṅkameyyāmâti. Atha kho mayaṁ bhante yen aññatitthiyānaṁ paribbāja- kānaṁ ārāmo ten upasaṅka- mimha, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha, sammodanīyaṁ kathaṁ sārā- ṇīyaṁ vītisāretvā ekaman-taṁ nisīdimha. Ekamantaṁ nisinne kho bhante te añña- titthiyā paribbājakā amhe etad-avocuṁ: Samaṇo āvuso Gotamo kāmānaṁ pariññaṁ paññāpeti, 47

49 mayam-pi kāmānaṁ pariññaṁ paññāpema; samaṇo āvuso Gotamo rūpānaṁ pariññaṁ paññāpeti, mayam-pi rūpānaṁ pariññaṁ paññāpema; samaṇo āvuso Gotamo vedanānaṁ pariññaṁ paññāpeti, mayam-pi vedanānaṁ pariññaṁ paññāpema; idha no āvuso ko viseso ko adhippāyo kiṁ nānākaraṇaṁ, samaṇassa vā Gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin-ti. Atha kho mayaṁ Bhante tesaṁ aññatitthi- yānaṁ paribbājakānaṁ bhāsitaṁ n eva abhinandimha na paṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāy āsanā pakkamimha: Bhagavato santike etassa bhāsitassa atthaṁ ājānissāmâti. 48

50 Evaṁvādino bhikkhave 世尊告諸比 彼時, 世尊告諸 爾時, 世尊 7 aññatitthiyā paribbājakā evamassu vacanīyā: Ko pan āvuso kāmānaṁ assādo ko ādīnavo kiṁ nissaraṇaṁ, ko rūpānaṁ assādo ko ādīnavo kiṁ nissaraṇaṁ, ko vedanānaṁ assādo ko ādīnavo kiṁ 丘曰 : 此, 諸比丘! 彼時, 應向異道異學, 作如是說 : 云何婬氣味? 云何是 比丘 : 汝等, 即時, 應如是問眾多異學 : 諸賢! 云何欲味? 云何欲患? 云何欲出要? 云 告諸比丘 : 設彼梵志, 作是問者, 汝等當以此義詶彼來問 : 欲 nissaraṇan-ti. 敗壞? 云何 何色味? 云何 有何味? 復 是棄? 云何 色患? 云何色 有何過? 當 色氣味? 云 出要? 云何覺 捨離欲? 色 何是敗壞? 味? 云何覺患? 有何味? 復 云何是棄? 云何覺出要? 有何過? 當 云何痛氣味? 捨離色? 痛 云何敗壞? 有何味? 復 云何棄? 有何過? 當 捨離痛? Evaṁ puṭṭhā bhikkhave 此, 諸比丘! 諸比丘! 若汝 汝等! 設以 8 aññatitthiyā paribbājakā na c eva sampāyissanti uttariñ-ca vighātaṁ āpajjissanti, taṁ kissa hetu: yathā taṁ bhikkhave avisayasmiṁ. 應作是答, 異道異學彼聞已, 各各相視, 外當更求論, 必當瞋 等, 作如是問者, 彼等聞已, 便更互相難說外餘事 ; 瞋諍轉增, 必從座起, 此語詶, 彼來問者, 彼諸梵志, 默然不對, 設有所說者, 恚, 恨恚已, 默然而退 所以 亦不能解此 默然面不悅 ; 者何? 深義, 遂增 身支節污背 愚惑, 墮於 49

51 其面, 不能答 變其面, 當默 然從坐起便 邊際 所以 然者, 非彼 境界 即還 何以 故? Nqhan-taṁ bhikkhave passāmi 我不見天及 我不見此世天 然復, 比丘! 9 sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya aññatra Tathāgatena vā Tathāgatasāvakena vā ito vā 世間 魔 梵 沙門 婆羅門 眾天及人, 聞我所說 ; 與我等者知其義 若從如 及魔 梵 沙門 梵志 一切餘眾, 能知此義而發遣者 ; 唯有如來 如來弟子, 或從此聞 魔及魔天 釋梵 四天王 沙門 婆羅門 人及非人, 能解此深義 pana sutvā. 來 如來弟 者 ; 除如來 子, 若彼聞 等正覺及如 此, 此間聞 來聖眾, 受 已 吾教者, 此 即不論 10 Ko ca bhikkhave kāmānaṁ 云何婬氣味? 佛言 : 云何欲 欲有何味? assādo: Pañc ime bhikkhave kāmāguṇā, katame pañca: cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā iṭṭhā kantā manāpā piyarūpā 謂因五婬, 若生樂 若生喜, 如是婬氣味 味? 謂因五欲功德, 生樂 生喜, 極是欲味 所謂五欲者是 云何為五? 眼見色, 為起眼識 ; 甚愛敬念, 世人所 kāmūpasaṁhitā rajanīyā, 喜 若耳聞 50

52 ghānaviññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho bhikkhave pañca kāmaguṇā. Yaṁ kho bhikkhave ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ kāmānaṁ assādo. 聲 鼻嗅香 舌知味 身知細滑, 甚愛敬念, 世人所喜 若復於此五欲之中起苦 樂心, 是謂欲味 11 此中多有敗 壞 無復過是, 所患 甚多 12 Ko ca bhikkhave kāmānaṁ ādīnavo: 云何婬敗壞? 云何欲患? 云何欲有何 過者? 13 Idha bhikkhave kulaputto yena 此, 族姓子, 族姓子者, 隨其 若有一族姓 sippaṭṭhānena jīvikaṁ kappeti, yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato, 或以功伎以自存命 : 若耕作 若販賣 若客書 若學算 若學數 若學作詩 若 伎術以自存活, 或作田業 或行治生 或以學書 或明算術 或知工數 或巧刻印 或作 子, 學諸伎術而自營己, 或學田作 或學書疏 或學傭作 或學算 ḍaṁsa-makasa-vātātapa-siriṁsap 學首盧 若教 文章 或造手 數 或學權 51

53 a-samphassehi rissamāno, 書 若應官 筆 或曉經書 詐 或學剋 khuppipāsāya mīyamāno, ayam-pi bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānaṁ-eva hetu. 募, 彼寒寒所逼, 熱熱所逼, 強忍飢渴, 為蚊 虻 蠅 蚤所噬 ; 彼忍此而 或作勇將 或奉事王 彼, 寒時則寒, 熱時則熱 ; 飢渴, 疲勞 ; 蚊 虻所蜇 鏤, 或學通信 ; 至彼來此或學承事王身, 不避寒暑, 記累懃苦, 不自 求錢財 由己, 作此 辛苦而獲財 業 是為欲為大 過, 現世苦 惱, 由此恩 愛, 皆由貪 欲 14 Tassa ce bhikkhave kulaputtassa 彼族姓子, 作 作如是業, 求圖 然復, 彼族 evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati: moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmoti. 如是起 作如是行 作如是勤行 彼作如是而不能得財物 ; 便憂慼 不樂 啼 錢財 彼族姓子, 如是方便 作如是行 作如是求 若不得錢財者, 便生憂苦 愁慼 懊 姓子, 作此懃勞, 不獲財寶 ; 彼便懷愁 憂 苦惱, 不可稱記 便自 Ayam-pi bhikkhave kāmānaṁ 哭 自椎 自 惱 心則生癡 ; 思惟 : 我作 ādīnavo sandiṭṭhiko 打而愚癡 ; 作 作如是說 : 唐 此功勞, 施 dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 如是言 : 我為癡行, 為不得 作 唐苦, 所求無果 諸方計, 不得財貨 52

54 15 如此之比者, 當念捨離, 是為當捨離欲 16 Tassa ce bhikkhave kulaputtassa 彼族姓, 不使 彼族姓子, 如是 復次, 彼族 evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti, so tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: kinti me bhoge n eva rājāno hareyyuṁ na corā 起 便勤修 作行 彼便得果 彼得錢財, 便守護之極藏舉之 : 今我此 方便 作如是行 作如是求, 若得錢財者, 彼便愛惜, 守護密藏 所以者何? 我此財物, 莫 姓子, 或時作此方計而獲財貨 以獲財貨, 廣施方宜, 恒自擁護, 恐 hareyyuṁ na aggi ḍaheyya na 財, 莫令王奪 令王奪 賊劫 王勅奪 為 udakaṁ vaheyya na appiyā 我 莫令賊 火燒 腐壞 亡 賊偷竊 為 dāyādā hareyyun-ti. 盜 莫令火 失 出財無利, 水所漂 為 燒 莫令腐 或作諸業而不 火所燒 復 壞 莫令出利 成就 作是念 : 正 失利 欲藏窖, 恐 後亡失, 正 欲出利 ; 復 恐, 不剋或 家生惡子費 散吾財 是為欲為大 患, 皆緣欲 本, 致此災 變 53

55 17 Tassa evaṁ ārakkhato gopayato 彼守護錢財 彼作如是, 守護 復次, 族姓 te bhoge rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṁ va vahati appiyā vā dāyādā haranti. So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati: yam-pi me ahosi tam-pi no na-tthîti. 而為王所奪 賊所盜 火所燒而敗壞 出利不得利, 彼便憂慼 不樂 啼 密藏 若有王奪 賊劫 火燒 腐壞 亡失, 便生憂苦 愁慼 懊惱 心則生癡 作如是 子, 恒生此心, 欲擁護財貨 後猶復為國王所奪 為賊所劫 為水所 Ayam-pi bhikkhave kāmānaṁ 哭 自椎 自 說 : 有長夜所可 漂 為火所 ādīnavo sandiṭṭhiko 打 增益愚 愛念者, 彼則亡 燒, 所藏窖 dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 癡 復次, 彼長夜所可愛喜, 念恚敗壞 失 是謂現法苦陰 ; 因欲 緣 者亦復不剋 正使出利亦復不 失此 欲 以欲為本 獲 居家生 今現身是苦 惡子, 費散 陰 ; 因婬故 財貨, 萬不 緣婬故 增上 獲一 便懷 婬故, 是婬因 愁 憂 苦 緣 惱 椎胸 喚呼 : 我本 所得財貨, 今盡忘失 遂成愚惑, 心意錯亂 是謂欲為大 患, 緣此欲 本, 不至無 54

56 為 18 Puna ca paraṁ bhikkhave kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu rājāno pi rājūhi vivadanti, khattiyā pi khattiyehi vivadanti, brāhmaṇā pi brāhmaṇehi vivadanti, gahapatī pi gahapatīhi vivadanti, 19 mātā pi puttena vivadati, putto pi mātarā vivadati, pitā pi puttena vivadati, bhātā pi bhātarā vivadati, bhātā pi bhaginiyā vivadati, bhaginī pi bhātarā vivadati, sahāyo pi sahāyena vivadati. 眾生, 因婬 緣婬 增上婬 因婬故, 母共子諍, 子共母諍 ; 父共子諍, 子共父諍 ; 兄共妹諍, 妹共兄諍 彼共鬪諍, 母說子非, 子說母非 ; 父說子非, 子說父非 ; 兄說妹非, 妹說兄非 ; 況復人人耶? 此是今現苦陰 ; 因婬故 緣婬故 增上婬故 此眾生, 因婬故 緣婬故 增上婬故, 王, 王共諍 ; 婆羅門, 婆羅門共諍 ; 居 復次, 眾生, 因欲 緣欲 以欲為本故, 母共子諍, 子共母諍 ; 父子 兄弟 姉妹 親族展轉共諍 彼既如是共鬪諍已 ; 母說子惡, 子說母惡 ; 父子 兄弟 姉妹 親族更相說惡, 況復他人? 是謂現法苦陰 ; 因欲 緣欲 以欲為本 眾生, 因欲 緣欲 以欲為本故, 王, 王共諍 ; 梵志, 梵志共諍 ; 居士, 居士共諍 ; 民, 民 55

57 士, 居士共 諍 ; 賤人工 共諍 ; 國, 國共 諍 師, 賤人工 師 ; 彼各各共 鬪諍 20 Te tattha kalaha-viggaha- 各各作, 種種 彼因鬪諍, 共相 vivādam- āpannā aññamaññaṁ pāṇīhi pi upakkamanti, leḍḍūhi pi upakkamanti, daṇḍehi pi upakkamanti, satthehi pi upakkamanti; te tattha maraṇam-pi nigacchanti maraṇamattam-pi dukkhaṁ. 鬪具, 或以拳 或以石 或以刀 或以杖 於中, 死 死苦 此是現苦陰 ; 因 憎故, 以種種器仗, 轉相加害, 或以拳 扠 石 擲, 或以杖打 刀斫 彼當鬪時, 或死, Ayam-pi bhikkhave kāmānaṁ 婬故 緣婬 或怖, 受極重 ādīnavo sandiṭṭhiko 故 增上婬 苦 是謂現法苦 dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 故 陰 ; 因欲 緣欲 以欲為本 21 Puna ca paraṁ bhikkhave 此眾生, 因婬 復次, 眾生, 因 復次, 緣此 kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā ubhatoviyūḷhaṁ saṅgāmaṁ pakkhandanti usūsu pi khippamānesu sattīsu pi 故 至增上婬故, 使著鎧 便執弓箭 或著皮鎧 持極利刀, 相圍聚鬪 欲 緣欲 以欲為本故, 著鎧被袍 持矟弓箭 或執刀楯, 入在軍陣, 或以象鬪 或馬 或 欲本, 著鎧執仗 共相攻伐 以相攻伐, 或在象眾前 或在馬眾前 khippamānāsu asīsu pi 彼於中或以 車 或以步軍 或在步兵 vijjotalantesu; te tattha usūhi pi 象鬪 或以 或以男 女鬪 前 或在車 56

58 vijjhanti, sattiyā pi vijjhanti, 馬 或以車 彼當鬪時, 或 眾前, 見馬 asināpi sīsaṁ chindanti, te tattha maraṇam-pi nigacchanti maraṇamattam-pi dukkhaṁ. Ayam-pi bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ 或以步兵 或以女人 或以士夫 於中或有死 死苦 此是現苦陰 ; 因婬故 死 或怖, 受極重苦 是謂現法苦陰 ; 因欲 緣欲 以欲為本 共馬鬪 ; 見象共象鬪 ; 見車共車鬪 ; 見步兵共步兵鬪 或相斫射 ; kāmānam-eva hetu. 緣婬故 增上 以矟相斫 婬故 刺 如此之 比欲為大 患 ; 緣欲為 本, 致此災 變 22 Puna ca paraṁ bhikkhave 生此眾, 因婬 復次, 眾生, 因 復次, 緣此 kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā addāvalepanā upakāriyo pakkhandanti usūsu pi khippamānāsu sattīsu pi 故 至增上婬故, 著鎧至持極利刀, 詣極高城而欲伐之 彼於中或吹貝 或擊 欲 緣欲 以欲為本故, 著鎧被袍 持矟弓箭 或執刀往奪他國 攻城破塢 共相格戰 打鼓 欲本, 著鎧執仗 或在城門 或在城上共相斫射 或以矟刺 或以鐵 khippamānāsu asīsu pi 鼓 或舉聲喚 吹角 高聲喚 輪而轢其 vijjotalantesu; te tattha usūhi pi 呼 或以椎 呼 或以槌打 頭 或消鐵 vijjhanti sattiyā pi vijjhanti pakkaṭṭhiyā pi osiñcanti abhivaggena pi omaddanti asinā pi sīsaṁ chindanti; Te tattha maraṇam-pi nigacchanti, maraṇamattam-pi dukkhaṁ. 或以戟 或以鏚 或以利輪 或以箭相射 或下亂石 或以弩 或以鉾戟 或以利輪 或以箭射 或亂下石 或以大弩 或以融銅珠子灑 相灑 受此苦惱, 死者眾多 57

59 Ayami bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhirakaraṇaṁ kāmānam-eva hetu. 或以銷銅注之 於中死 死苦 是為現苦陰 ; 因婬故 至增上婬故 之 彼當鬪時, 或死 或怖, 受極重苦 是謂現法苦陰 ; 因欲 緣欲 以欲為本 23 Puna ca paraṁ bhikkhave kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu sandhim-pi chindanti, nillopam-pi haranti, ekāgārikam-pi karonti, paripanthe pi tiṭṭhanti, paradāram-pi gacchanti; 24 tam-enaṁ rājāno gahetvā vividhā kammakāraṇā karonti: kasāhi pi tāḷenti, vettehi pi tāḷenti, addhadaṇḍakehi pi tāḷenti, hattham- pi chindanti, pādam-pi chindanti, hatthapādam-pi chindanti, kaṇṇam-pi chindanti, nāsam-pi chindanti, kaṇṇanāsam-pi 此眾生, 因婬故 至增上婬故, 至王城邑 或穿墻破藏 或盜他物 或截他道 壞他城 破他村 殺他人 被有司執之駈使, 作種種苦行 : 或截其 或截手足 或截其耳 或截其鼻 或截耳鼻 或截其 復次, 眾生 因欲 緣欲, 以欲為本故, 著鎧被袍, 持矟弓箭或執刀楯入村 入邑 入國 入城 穿牆發藏, 劫奪財物, 斷截王路或至他巷, 壞村 害邑 滅國 破城 於中或為王人所捉 ; 種種考治 : 截手 截足或截手足 ; 截耳 截鼻或截耳鼻 或臠臠割 ; 拔鬚 拔髮或拔鬚髮 ; 或著檻中 58

60 chindanti, bilaṅgathālikam-pi karonti, saṅkhamuṇḍikam-pi karonti, rāhumukham-pi karonti, jotimālikam-pi karonti, hatthapajjotikam-pi karonti, erakavattikam-pi karonti, cīrakavāsikam-pi karonti eṇeyyakam-pi karonti, baḷisamamsikam-pi karonti, kahāpaṇakam-pi karonti, khārāpatacchikam-pi karonti, palighaparivattikam-pi karonti, palālapīṭhakam-pi karonti, tattena pi telena osiñcanti, sunakhehi pi khādāpenti, jīvantam-pi sūle uttāsenti, asinā pi sīsaṁ chindanti; te tattha maraṇam-pi nigacchanti maraṇamattam-pi dukkhaṁ. Ayam-pi bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 髻 或截其髮 或截髻髮 或著凾中 或衣戮殺 或著沙石上 或著草上 或著鐵驢口中 或著鐵師子口中 或著銅釜中 或著鐵釜中 或段段割之 或利叉刺之 或臥熱鐵床上以熱油灑之, 著臼中以鐵杵擣之 若以龍噬 若以撾打 若以捲捲, 將至標下, 以刀梟首 是現身苦陰 ; 因婬故 至增上婬故 衣裹火燒 或以沙壅草纏火爇 或內鐵驢腹中 或著鐵猪口中 或置鐵虎口中燒 或安銅釜中 或著鐵釜中煮 或段段截 或利叉 或鐵鉤鉤 或臥鐵床以沸油澆 或坐鐵臼以鐵杵擣 或龍蛇蜇 或以鞭鞭 或以杖撾 或以棒打 或生貫高標上 或梟其首 彼在其中或死或怖, 受極重苦 是謂現法苦陰 ; 因欲 緣欲, 以欲為本 25 此眾生, 因婬 故 至增上婬 故, 作身苦 復次, 眾生 因 欲 緣欲, 以欲 為本故, 行身惡 59

61 行, 口 意苦行 彼時, 若得患病苦, 臥在床上, 臥在座上, 或臥蔭中 身有痛極苦 極痛 不樂 命欲斷, 謂彼身苦行 口 意苦行, 彼終時, 倒懸向下 猶若冥時, 日欲沒大山 大山間 彼山影倒懸向下 如是, 彼身苦行 口苦行 意苦行, 彼時, 命終, 倒懸向下 彼作是念 : 此身苦行, 口 意苦行, 倒懸向下 本不作行, 本不作福, 我多作眾 行, 行口 意惡行, 彼於後時, 疾病著床, 或坐臥地 以苦逼身, 受極重苦, 不可愛樂 彼若有身惡行, 口 意惡行, 彼臨終時, 在前覆障, 猶日將沒大山崗側, 影障覆地 如是, 彼若有身惡行, 口 意惡行, 在前覆障, 彼作是念 : 我本惡行, 在前覆我 我本不作福業, 多作惡業 若使有人作惡 ˎ 凶暴, 唯為罪 ; 不作福, 不行善, 無所畏, 無所依, 無所歸 隨生處者, 我必生彼 從是有悔, 悔者不善死, 無福命 60

62 惡, 謂趣作 惡, 作貪, 作 兇暴, 不作福 終, 是謂現法苦 陰 ; 因欲 緣 欲 以欲為本 26 Puna ca paraṁ bhikkhave kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti; te kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā param-maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Ayaṁ bhikkhave kāmānaṁ ādīnavo samparāyiko 行, 不作善行, 亦不作有所歸 我必墮其趣 此便有變悔, 變悔已終, 亦不善生, 亦不善 此是, 現苦陰 ; 因婬故 至增上婬故 此眾生, 因婬故 至增上婬故, 作身苦行, 作口 意苦行 彼作身至意苦行已 ; 彼因 彼緣 身壞死時, 生惡趣 泥犁中 此是, 彼身苦陰 ; 因婬故 至增上婬故, 是為婬敗 復次, 眾生, 因欲 緣欲, 以欲為本故, 行身惡行, 行口 意惡行 ; 彼因身 口 意惡行故, 因此, 緣此, 身壞命終, 必至惡處, 生地獄中 是謂後世苦陰 ; 因欲 緣欲 以欲為本, 是謂欲患 61

63 dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 壞 27 復次, 欲者亦無有常 皆代謝變易 不停 不解 此欲, 變易 無常者 此謂欲為大患 28 Kiñca bhikkhave kāmānaṁ 云何棄婬? 云何欲出要? 云何當捨離 nissaraṇaṁ: Yo kho bhikkhave kāmesu chandarāgavinayo, chandarāgappahānaṁ, idaṁ kāmānaṁ nissaraṇaṁ. 若有於婬 有求欲 當止求欲 當度婬欲 棄此婬 若斷除欲 捨離於欲 滅欲 欲盡 度欲 出要, 是謂欲出 欲? 若能修行, 除貪欲者, 是謂捨欲 欲, 是為棄 要 婬 29 Ye hi keci bhikkhave samaṇā vā 諸有沙門 婆 若有沙門 梵志 謂諸有沙 brāhmaṇā vā evaṁ kāmānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ na-ppajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā 羅門, 如是氣味婬者, 於中有敗壞, 棄捨不知如真 彼豈能自棄婬耶? 復能止 欲味 欲患 欲出要, 不知如真者, 彼終不能自斷其欲 ; 況復能斷於他欲耶? 門 婆羅門, 不知欲之大患, 亦復不知捨欲之原 如實不知沙門, 62

64 paṭipanno kāme parijānissatîti 他耶? 如與 沙門威儀 ; n etaṁ ṭhānaṁ vijjati. 住俱? 豈能止 不知婆羅 婬, 是事不 門, 婆羅門 然 威儀 此非 沙門 婆羅 門 亦復不 能舉身作證 而自遊戲 30 Ye ca kho keci bhikkhave 諸有沙門 婆 若有沙門 梵志 謂諸沙門 samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya 羅門, 如是氣味婬, 知是敗壞, 能棄捨, 知如真 後, 自能止婬, 亦能止他 如與 欲味 欲患 欲出要, 知如真者, 彼既自能除, 亦能斷他欲 婆羅門審知欲為大患, 能捨離欲 如實不虛, 知沙門有沙門威儀, 知 samādapessanti yathā paṭipanno 住俱能止婬 婆羅門有婆 kāme parijānissatîti ṭhānam-etaṁ 者, 有是處 羅門威儀, vijjati. 已身作證而 自遊戱, 是 為捨離於 欲 31 Ko ca bhikkhave rūpānaṁ 云何氣味色? 云何色味? 若 云何色味? assādo: Seyyathāpi bhikkhave khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā 若剎利女 婆羅門女 工師女 庶人女, 剎利女 梵志 居士 工師女, 年十四 五 彼 設有見剎利女種 婆羅門女種 長 63

65 paṇṇarasavassuddesikā vā 若十四 十五 於爾時, 美色最 者女種, 年 soḷasavassuddesikā vā nâtidīghā nâtirassā nâtikisā nâtithūlā nâtikāḷī na accodātā, paramā sā bhikkhave tasmiṁ samaye subhā vaṇṇanibhā ti. Evaṁ bhante. Yaṁ kho bhikkhave subhaṁ vaṇṇanibhaṁ paṭicca uppajjati 女 於此時, 容色具足 彼時, 形色有樂 有喜 爾時, 氣味色 妙 若因彼美色, 緣彼美色故, 生樂, 生喜 十四 十五 十六, 不長 不短 不肥 不瘦 不白 不黑, sukhaṁ somanassaṁ ayaṁ 端政無雙, rūpānaṁ assādo. 世之希有 彼最初見彼 顏色, 起喜 樂想, 是謂 色味 32 此中多有敗 壞 極是, 色味無復 過, 是所患甚 多 33 Ko ca bhikkhave rūpānaṁ 云何色敗壞? 云何色患? 若 云何為色大 ādīnavo? Idha bhikkhave tam-eva bhaginiṁ passeyya aparena samayena āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā, jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantiṁ, 當如見妹 老耄年過 齒落 髮墮 鮐背 執杖申縮而行 於意云何? 前好容 見彼姝, 而於後時, 極大衰老 頭白 齒落 背僂 脚戾 拄杖而行 ; 盛壯日衰, 壽命垂盡, 患? 復次, 若後, 見彼女人, 年八十 九十, 乃至百歲 ; 顏色變 āturaṁ gatayobbanaṁ 色, 寧敗壞 身體震動, 諸根 異 年過少 khaṇḍadantaṁ palitakesiṁ 不? 唯然 毀熟 壯 牙齒缺 vilūnaṁ khalitasiraṁ valitaṁ 64

66 tilakāhata gattaṁ, taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto'ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 世尊! 於汝等意云何? 若本有美色, 彼滅, 生患耶? 答曰 : 如是! 落 頭髮皓白 身體垢堺 皮緩面皺 脊僂呻吟 身如故車 形體戰掉 扶杖而行 云何比丘? 初見妙色, 後復變易, 豈非是大患乎? 諸比丘對曰 : 如是世尊! 世尊告諸比丘 : 是謂色為大患 34 Puna ca paraṁ bhikkhave 復次, 當如 復次, 若見彼姝 復次, 此, tam-eva bhaginiṁ passeyya, ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi samvesiyamānaṁ, taṁ kiṁ maññatha bhikkhave: yā 見妹病苦患, 若臥床上 若臥座上 若臥蔭中, 痛悉著身 極苦 極 疾病著床, 或坐 臥地, 以苦逼身, 受極重苦 於汝等意云何? 若本有美色, 彼 若見彼女人身抱重患, 臥於床褥, 失大 小便, 不能起 止 ; 云 purimā subhā vaṇṇanibhā sā 患 不樂 命 滅, 生患耶? 何比丘? 本 65

67 antarahitā, ādīnavo pātubhūtoti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 欲斷 於意云何? 前好容色, 寧敗壞不? 唯然世尊! 答曰 : 如是! 見妙色, 今致此患, 豈非大患乎? 諸比丘對曰 : 如是世尊! 世尊告曰 : 諸比丘! 是謂色為大患 35 復次, 比丘! 若見彼女人, 身壞命終, 將詣塜間, 云何比丘? 本見妙色今以變改, 於中見起苦 樂想, 豈非大患乎? 諸比丘對曰 : 如是世尊! 世尊告曰 : 是謂 66

68 色為大患 36 Puna ca paraṁ bhikkhave 復次, 當如 復次, 若見彼 復次, 若見 tam-eva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ, taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā 見妹若死, 一日至七日 姝死, 或一 二日至六 七日 彼女人, 死經一日 二日 三日 四日 五日, 乃至七日, 身體胮 antarahitā, ādīnavo pātubhūto ti. 脹 爛臭, Evaṁ bhante. Ayaṁ-pi 散落一處 bhikkhave rūpānaṁ ādīnavo. 云何比丘? 本有妙色今 致此變, 豈 非大患 乎? 諸比丘對 曰 : 如是 世尊! 世尊告曰 : 是謂色為 大患 37 Puna ca paraṁ bhikkhave 若烏啄 若 烏鵄所啄 犲狼 復次, 若見 tam-eva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ supānehi vā khajjamānaṁ sigālehi vā 鵄啄 若狗食 若狐食 若火燒 若埋 若蟲, 所食 火燒 埋地 悉爛 腐壞 彼女人, 烏 鵲 鵄 鷲競來食噉, 或為狐 狗 狼 67

69 khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ; 虎所見食 噉, 或為蜎 飛蠢動, 極 細蠕蟲, 而 taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 於意云何? 前好容色, 寧敗壞不? 唯然世尊! 於汝等意云何? 若本有美色, 彼滅, 生患耶? 答曰 : 如是! 見食噉 云何比丘? 彼本有妙色今致此變, 於中起苦 樂想, 豈非 大患乎? 諸比丘對 曰 : 如是世 尊! 世尊告曰 : 是謂色為 大患 38 復次, 如見妹死屍, 若骨 若青 若蟲 若食 若骨白 於意云何? 前好容色, 寧敗壞不? 唯然世尊! 39 Puna ca paraṁ bhikkhave 68

70 tam-eva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nahārusambandhaṁ, taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 40 復次, 若見彼姝息道, 骸骨青色 爛腐 食半骨 璅在地, 於汝等意云何? 若本有美色, 彼滅, 生患耶? 答曰 : 如是! 復次, 若見彼女人身, 蟲 鳥以食其半, 腸胃 肉 血 污穢不淨, 云何比丘? 彼本有妙色, 今致此 變, 於中起苦 樂想, 此非大患乎? 諸比丘對曰 : 如是世尊! 世尊告曰 : 是 69

71 謂色為大 患 41 Puna ca paraṁ bhikkhave tam-eva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhisaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ nahārusambandhaṁ, taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 復次, 若見如妹屍, 無有皮肉 147, 但筋相連, 於意云何? 前好容色, 寧敗壞不? 唯然世尊! 復次, 若見彼女人身, 血肉以盡, 骸骨相連, 云何比丘? 彼本有妙色今致此變, 於中起苦 樂想, 此豈非大患乎? 諸比丘對曰 : 如是世尊! 世尊告曰 : 147 In this version, there is no reference to the word aṭṭhisaṅkhalikaṁ (which should be 骸骨 ). 70

72 是謂色為 大患 42 Puna ca paraṁ bhikkhave 復次, 若見彼 復次, 若見 tam-eva bhaginiṁ passeyya sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nahārusaṁbandhaṁ; 姝息道, 離皮肉血 148, 唯筋相連, 彼女人身, 血肉以盡 149, 唯有筋纏束, taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. 於汝等意云何? 若本有美色, 彼滅生患 云何比丘? 本有妙色今致此變, 於 Evaṁ bhante. Ayaṁ-pi 耶? 答曰 : 中起苦 樂 bhikkhave rūpānaṁ ādīnavo. 如是! 想, 此非大 患乎? 諸 比丘對曰 : 如是世 尊! 世尊 告曰 : 是 謂色為大 患 43 Puna ca paraṁ bhikkhave 復次, 若見 復次, 若見彼 復次, 若復 tam-eva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikāni apagatasambandhāni disāvidisā vikkhittāni: aññena 如妹死屍, 骨節處處分解散在異處 ; 脚骨在一處, 髆 姝息道, 骨節解散, 散在諸方 ; 足骨 骨 髀骨 髖骨 脊 見彼女人身, 骸骨散落, 各在一處, 或脚骨 148 This section also has omitted the word aṭṭhisaṅkhalikaṁ (which should be 骸骨 ). 149 In this passage, there is no reference to aṭṭhisaṅkhalikaṁ (which should be 骸骨 ). 71

73 hatthaṭṭhikaṁ aññena 骨 髀骨 腰 骨 肩骨 頸 一處, 或膊 pādaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūraṭṭhikaṁ aññena kaṭaṭṭhikaṁ aññena piṭṭhikaṇṭakaṁ aññena sīsakaṭāhaṁ; taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā 骨 脊骨 肩骨 項骨 髑髏骨, 各在一處 於意云何? 前好容色, 寧敗壞 骨 髑髏骨, 各在異處 於汝等意云何? 若本有美色, 彼滅, 生患耶? 答曰 : 如 骨一處, 或月坒骨一處, 或臗骨一處, 或脇肋一處, 或肩臂骨一 antarahitā, ādīnavo pātubhūto ti. 不? 唯然 是! 處, 或頸骨 Evaṁ bhante. Ayaṁ-pi 世尊! 一處, 或髑 bhikkhave rūpānaṁ ādīnavo. 髏一處 云 何諸比丘? 本有妙色, 今致此變, 於中起苦 樂想, 此豈 非大患 乎? 諸比 丘對曰 : 如 是世尊! 世尊告曰 : 是謂色為 大患 44 Puna ca paraṁ bhikkhave 復次, 若見 復次, 若見彼 復次, 若見 tameva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikāni setāni 如妹死屍, 骨正白如貝 若 姝息道, 骨白如螺, 青猶鴿色 彼女人身, 骨皓白色, 72

74 saṅkhavaṇṇūpanibhāni; taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 45 Puna ca paraṁ bhikkhave tameva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikāni pūñjakitāni terovassikāni; taṁ kiṁ maññatha bhikkhave yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 青鴿色, 若腐碎 150, 於意云何? 前好容色, 寧敗壞不? 唯然世尊! 151 或似鴿色 152, 何諸比丘? 本有妙色, 今致此變, 於中起苦 樂想, 此豈非大患乎? 諸比丘對曰 : 如是世尊! 世尊告曰 : 是謂色為大患 復次, 若見彼女人, 骸骨經, 無數歲 46 若赤油潤赤若血塗 150 These two phrases ( 若青鴿色, 若腐碎 ) do not match with the PV and they are additionals than the PV. 151 This phrase which has the meaning of as blue as pigeon s colour differs from the PV. 152 This simile is not found in the PV. 73

75 47 Puna ca paraṁ bhikkhave 若腐, 碎 腐壞, 碎末 或有腐爛, tameva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikāni pūtīni cuṇṇakajātāni; 壞敗, 與土同色 taṁ kiṁ maññatha bhikkhave yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 於意云何? 前好容色, 寧敗壞不? 唯然世尊! 是為色敗壞 於汝等意云何? 若本有美色, 彼滅, 生患耶? 答曰 : 如是! 是謂色患 云何比丘? 彼本有妙色, 今致此變, 於中起苦 樂想, 豈非大患乎? 諸比丘對 曰 : 如是 世尊! 世 尊告曰 : 是謂色為 大患 48 復次, 此色無常 變易 不得久停, 無有老幼 是謂色為大患 49 Kiñ-ca bhikkhave rūpānaṁ 云何棄色? 云何色出要? 云何色為出 nissaraṇaṁ: Yo bhikkhave rūpesu chandarāgavinayo chandarāgappahānaṁ, idaṁ 謂於色有求 欲 當止求 若斷除色 捨離 於色 滅色 色 要? 若能捨 離於色 除 74

76 rūpānaṁ nissaraṇaṁ. 欲 度一切 盡 度色 出 諸亂想, 是 求, 欲棄此 要, 是謂色出 謂捨離於 色 要 色 50 Ye hi keci bhikkhave samaṇā vā 諸有沙門 婆 若有沙門 梵 謂諸沙門 brāhmaṇā vā evaṁ rūpānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ na-ppajānanti, te vata sāmaṁ vā rūpe parijānissanti param vā tathattāya samādapessanti yathā 羅門, 如是氣味色, 於中敗壞, 無棄捨不知如真 豈能自止色耶? 復能止他乎? 志, 色味 色患 色出要, 不知如真者, 彼終不能自斷其色 況復能斷於他色耶? 婆羅門, 於色著色, 不知大患, 亦不捨離, 如實而不知, 此非沙門 paṭipanno rūpe parijānissantîti 而與住居豈 婆羅門 於 n etaṁ ṭhānaṁ vijjati. 能止色耶? 沙門不知沙 是事不然 門威儀, 於 婆羅門不知 婆羅門威 儀 ; 不能己 身作證而自 遊戲 51 Ye ca kho keci bhikkhave 諸有沙門 婆 若有沙門 梵志 謂諸有沙 samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā rūpe parijānissanti paraṁ vā tathattāya 羅門, 如是氣味色, 知敗壞, 棄捨離, 知如真者, 彼能自止色亦能令他止 如 色味 色患 色出要 知如真者, 彼既自能除亦能斷他色 門 婆羅門, 於色不著色, 深知為大患, 能知捨離, 是謂於沙門知 samādapessanti yathā paṭipanno 所住能止色 沙門威儀, 75

77 rūpe parijānissatîti ṭhānam-etaṁ 者, 有是處 於婆羅門知 vijjati. 婆羅門威 儀 己身作證而 自遊戲 是 謂捨離於 色 52 Ko ca bhikkhave vedanānaṁ 云何氣味痛? 云何覺味? 比 云何為名痛 assādo: Idha bhikkhave bhikkhu vivicc eva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasaṁpajja viharati. Yasmiṁ samaye bhikkhave bhikkhu vivicc eva 此比丘, 於婬解脫至住四禪正受 ; 住於彼時, 亦不自壞, 亦不壞他, 此無壞 丘者, 離欲, 離惡不善之法, 至得第四禪成就遊 彼於爾時, 不念自害, 亦不念害他 若不念 味? 於是, 比丘得樂痛時, 便知我得樂痛 ; 得苦痛時, 便知我得苦 kāmehi vivicca akusalehi 已, 於中便 害者, 是謂覺樂 痛 ; 若得不 dhammehi savitakkaṁ savicāraṁ 得樂 何以 味 所以者何? 苦不樂痛 vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, n eva tasmiṁ samaye attabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti, Abyābajjhaṁ yeva tasmiṁ 故? 我說不恚得樂痛, 是為痛氣味 不念害者, 成就是樂, 是謂覺味 時, 便知我得不苦不樂痛 ; 若得食樂痛時, 便知我得食樂痛 ; 若得食 samaye vedanaṁ vedeti. 苦痛時, 便 Abyābajjhaparamāhaṁ bhikkhave vedanānaṁ assādaṁ vadāmi. 知我得食苦痛 ; 若得食不苦不樂痛 76

78 時, 便知我得不苦不樂痛 ; 不食苦痛時, 便自知我不食苦痛 ; 若不食樂痛時, 便自知我不食樂痛 ; 若不食不苦不樂痛時, 便自知我不食不苦不樂痛 53 復次, 比丘得樂痛, 爾時, 不得苦痛, 亦復無不苦不樂痛 爾時, 我唯有樂痛 ; 若得苦痛時, 爾時, 無有樂痛, 亦無不苦不樂痛, 唯有苦痛 77

79 若復, 比丘得不苦不樂痛時, 爾時, 無有樂痛 苦痛, 唯有不苦不樂痛 54 Puna ca paraṁ bhikkhave bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.yasmiṁ samaye bhikkhave bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, n eva tasmiṁ samaye attabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti, Abyābajjhaṁ yeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ bhikkhave vedanānaṁ assādaṁ 78

80 vadāmi. 55 Puna ca paraṁ bhikkhave bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti upekkhako satimā sukhavihārīti, taṁ tatiyaṁ jhānaṁ upasampajja viharati. Yasmiṁ samaye bhikkhave bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañ-ca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti upekkhako satimā sukhavihirīti taṁ tatiyaṁ jhānaṁ upasampajja viharati, n eva tasmiṁ samaye attabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti, Abyābajjhaṁ yeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ bhikkhave vedanānaṁ assādaṁ vadāmi. 56 Puna ca paraṁ bhikkhave bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva 79

81 somanassadomanassānaṁ atthagamā adukkhaṁ asukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Yasmiṁ samaye bhikkhave bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthagamā adukkhaṁ asukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, n eva tasmiṁ samaye attabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti, Abyābajjhaṁ yeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ bhikkhave vedanānaṁ assādaṁ vadāmi. 57 Ko ca bhikkhave vedanānaṁ 云何痛敗壞? 云何覺患? 覺 復次, 痛者 ādīnavo: Yaṁ bhikkhave vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanānaṁ ādīnavo. 謂痛是無常 苦 盡法, 是為痛敗壞 者是無常法 苦法 滅法, 是謂覺患 無常 變易之法 ; 以知痛無常 變易法者, 是 謂痛為大 患 80

82 58 Kiñ-ca bhikkhave vedanānaṁ 云何痛棄? 云何覺出要? 云何痛為出 nissaraṇaṁ: Yo bhikkhave vedanāsu chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanānaṁ nissaraṇaṁ. 謂痛求欲止, 求欲度求欲, 是棄痛 若斷除覺, 捨離於覺 滅覺 覺盡 度覺 出要, 是謂覺出 要? 若能於痛, 捨離於痛, 除諸亂想, 是謂捨 要 離於痛 59 Ye hi ke ci bhikkhave samaṇā vā 若沙門 婆羅 若有沙門 梵 諸有沙門 brāhmaṇā vā evaṁ vedanānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ na-ppajānanti, te vata sāmaṁ vā vedanā parijānissanti, paraṁ vā tathattāya samādapessanti yathā 門, 如是氣味痛, 不知敗壞, 不知棄捨, 不知如真 彼豈能自止痛耶? 復 志, 覺味 覺患 覺出要, 不知如真者, 彼終不能自斷其覺 況復能斷於他覺耶? 婆羅門, 於痛著痛, 不知大患, 亦不捨離, 如實而不知, 此非沙門 paṭipanno vedanā parijānissatîti 能止他乎? 婆羅門 於 n etaṁ ṭhānaṁ vijjati. 而與住居棄 沙門不知沙 痛者, 是事不 門威儀 ; 於 然 婆羅門不知 婆羅門威 儀 不能以 身作證而自 遊戲 60 Ye ca kho ke ci bhikkhave 諸有沙門 婆 若有沙門 梵 諸有沙門 samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ pajānanti, te vata 羅門, 如是氣味痛, 知是敗壞, 棄捨, 知如真者, 彼能 志, 覺味 覺患 覺出要, 知如真者, 彼既自能除, 亦能斷他 婆羅門, 於痛不著痛, 深知為大患, 能知捨 81

83 sāmaṁ vā vedanā parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanā parijānissatîti ṭhānam-etaṁ vijjatîti. 自止痛, 亦能令他止 而與住居能止痛者, 有是處 覺 離, 是謂於沙門知沙門威儀 ; 於婆羅門知婆羅門威儀 以身作證而自遊戲 是謂捨離於痛 61 復次, 比丘! 若有沙門 婆羅門不知苦痛 樂痛 不苦不樂痛, 如實而不知 復教化人使行者, 此非其宜 若有沙門 婆羅門能捨離痛, 如實而知 復勸教人使遠離之, 此正其宜 是謂捨離於痛 62 我今比丘! 82

84 以說著欲 味欲 欲為 大患 復能 捨者, 亦說 著色 味 色 色為大 患, 能捨離 色 以說著 痛 味痛 痛為大患, 能捨離痛 諸如來所應 行者, 所謂 施設者 我 今周訖, 常 當念在樹 下, 空閑之 處, 坐禪思 惟, 莫有懈 怠, 是謂我 之教勅 63 Idam-avoca Bhagavā. Attamanā 佛如是說, 彼 佛說如是, 彼諸 爾時, 諸比 te bhikkhū Bhagavato bhāsitaṁ abhinandun-ti. 諸比丘, 聞世尊所說, 歡喜 比丘, 聞佛所 說, 歡喜奉行 丘, 聞佛所說, 歡喜奉 而樂 行 83

85 Chapter III-II Translation The Chinese translation of the Mahādukkhakkhandhasutta 苦蘊經 1. Evaṁ me sutaṁ. Ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati Jetavane Anāthapiṇḍikassa ārāme. 我曾經這樣聽聞 : 有一次, 世尊在舍衛城祇樹給孤獨園遊行 2. Atha kho sambahulā bhikkhū pubbanhasamayaṁ nivāsetvā pattacīvaraṁ ādāya Sāvatthiṁ piṇḍāya pavisimsu. 那時, 有許多位比丘早上, 穿好衣服後, 拿著上衣及鉢, 為了托鉢進入舍衛城 3. Atha kho tesaṁ bhikkhūnaṁ etad ahosi: Atippago kho tāva Sāvatthiyaṁ piṇḍāya carituṁ, yan nūna mayaṁ yen aññatitthiyānaṁ paribbājakānaṁ ārāmo ten upasaṅkameyyāmqti. Atha kho te bhikkhū yen aññatitthiyānaṁ paribbājakānaṁ ārāmo ten upasaṅkamiṁsu, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. 然後, 這些比丘想到 : 現在去舍衛城托鉢還太早 不如我們先到外道遊行者的地 方吧! 那時, 這些比丘到了外道遊行者的地方, 跟那些外道遊行者互相問訊 問候後, 坐在一旁 4. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etad avocuṁ: Samaṇo āvuso Gotamo kāmānaṁ pariññaṁ paññāpeti, mayam-pi kāmānaṁ pariññaṁ paññāpema; Samaṇo āvuso Gotamo rūpānaṁ pariññaṁ paññāpeti, mayam pi rūpānaṁ pariññaṁ paññāpema; Samaṇo āvuso Gotamo vedanānaṁ pariññaṁ paññāpeti, mayam-pi vedanānaṁ pariññaṁpaññāpema; idha no āvuso ko viseso ko adhippāyo kiṁ nānākaraṇaṁ, Samaṇassa vā Gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin-ti. 那些外道遊行者對坐在一旁的比丘們說 : 道友! 沙門瞿曇教導欲望的遍知, 我們 84

86 也教導欲望的遍知 ; 道友! 沙門瞿曇教導色的遍知, 我們也教導色的遍知 ; 道友! 沙門瞿曇教導感受的遍知, 我們也教導感受的遍知 ; 道友! 那麼, 沙門瞿曇的教法與我們的教法, 或是沙門瞿曇的教誡與我們的教誡之間有什麼特色? 有什麼含義? 有什麼不一樣的地方? 5. Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ n eva abhinandimsu na paṭikkosimsu, anabhinanditvā appaṭikkositvā uṭṭhāy āsanā pakkamimsu: Bhagavato santike etassa bhāsitassa atthaṁ ājānissāmâti. 那時, 這些比丘即不同意也不反對那些外道遊行者所說的話 他們即不同意也不 反對, 從坐位站起來離開, 心想 : 在世尊跟前我們就會知道這些話的意義 6. Atha kho te bhikkhū Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena Bhagavā ten upasaṅkamimsu, upasaṅkamitvā Bhagavantaṁ abhivādetvā ekamantaṁ nisīdimsu. Ekamantaṁ nisinnā kho te bhikkhū Bhagavantaṁ etad-avocuṁ: Idha mayaṁ bhante pubbanhasamayaṁ nivāsetvā pattacīvaraṁ ādāya Sāvatthiṁ piṇḍāya pāvisimha, tesaṁ no bhante amhākaṁ etad-ahosi: Atippago kho tāva Sāvatthiyaṁ piṇḍāya carituṁ, yan-nūna mayaṁ yen aññatitthiyānaṁ paribbājakānaṁ ārāmo ten upasaṅkameyyāmâti. Atha kho mayaṁ bhante yen aññatitthiyānaṁ paribbājakānaṁ ārāmo ten upasaṅkamimha, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha, sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho bhante te aññatitthiyā paribbājakā amhe etad-avocuṁ: Samaṇo āvuso Gotamo kāmānaṁ pariññaṁ paññāpeti, mayam-pi kāmānaṁ pariññaṁ paññāpema; samaṇo āvuso Gotamo rūpānaṁ pariññaṁ paññāpeti, mayam-pi rūpānaṁ pariññaṁ paññāpema; samaṇo āvuso Gotamo vedanānaṁ pariññaṁ paññāpeti, mayam-pi vedanānaṁ pariññaṁ paññāpema; idha no āvuso ko viseso ko adhippāyo kiṁ nānākaraṇaṁ, samaṇassa vā Gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin-ti. Atha kho mayaṁ Bhante tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁm n eva abhinandimha na paṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāy āsanā pakkamimha: Bhagavato santike etassa bhāsitassa atthaṁ ājānissāmâti. 85

87 那時, 這些比丘在舍衛城舍衛城托鉢, 回來和用齋之後, 就到世尊那裡 到了之後, 頂禮世尊, 坐在一旁 坐在一旁的這些比丘對世尊說 : 世尊! 早上, 我們穿好衣服後, 拿著上衣及鉢, 為了托鉢進入舍衛城 世尊! 我們想 : 現在去舍衛城托鉢還太早 不如我們現到外道遊行者的地方吧! 世尊! 然後我們就到外道遊行者的地方 到了之後, 跟那些外道遊行者互相問訊 問候, 坐在一旁 那些外道遊行者對坐在一旁的比丘們說 : 道友! 沙門瞿曇教導欲望的遍知, 我們也教導欲望的遍知 ; 道友! 沙門瞿曇教導色的遍知, 我們也教導色的遍知 ; 道友! 沙門瞿曇教導感受的遍知, 我們也教導感受的遍知 ; 道友! 那麼, 沙門瞿曇的教法與我們的教法, 或是沙門瞿曇的教誡與我們的教誡之間有什麼特色? 有什麼含義? 有什麼不一樣的地方? 世尊! 我們即不同意也不反對那些外道遊行者所說的話 我們即不同意也不反對, 從坐位站起來離開, 心想 : 在世尊跟前我們就會知道這些話的意義 7. Evaṁvādino bhikkhave aññatitthiyā paribbājakā evamassu vacanīyā: Ko pan āvuso kāmānaṁ assādo ko ādīnavo kiṁ nissaraṇaṁ, ko rūpānaṁ assādo ko ādīnavo kiṁ nissaraṇaṁ, ko vedanānaṁ assādo ko ādīnavo kiṁ nissaraṇan-ti. [ 世尊說 ]: 諸比丘! 若是外道遊行者這樣問的話, 你們應該要這樣回答 : 道友! 什麼是欲望的逸樂 過患 出離? 什麼是色的逸樂 過患 出離? 什麼是感受的逸樂 過患 出離? 8. Evaṁ puṭṭhā bhikkhave aññatitthiyā paribbājakā na c eva sampāyissanti uttariñ-ca vighātaṁ āpajjissanti, taṁ kissa hetu: yathā taṁ bhikkhave avisayasmiṁ. 諸比丘! 若是像這樣詢問外道遊行者, 他們不僅不能夠解答, 而且還會產生困惑 為什麼呢? 諸比丘! 因為那是不屬於 [ 他們理解的 ] 範圍! 9. Nqhan-taṁ bhikkhave passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya aññatra Tathāgatena vā Tathāgatasāvakena vā ito vā pana sutvā. 諸比丘! 在這個有神 有魔和有梵天的世界中, 有沙門與婆羅門, 王子及人民 [ 的 世間 ] 裡, 除了如來或他的聲聞弟子或向他們學習的人之外, 我並不認為有人能夠 回答這些問題, 而令人滿意 86

88 10. Ko ca bhikkhave kāmānaṁ assādo: Pañc ime bhikkhave kāmāguṇā, katame pañca: cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, ghānaviññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho bhikkhave pañca kāmaguṇā. Yaṁ kho bhikkhave ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ kāmānaṁ assādo. 諸比丘! 什麼是欲望的逸樂? 諸比丘! 有五種欲望 那五種是什麼? 為眼所認知的色是可愛的 愉快的, 可意的 喜悅的, 具欲的和貪染的 為耳所認知的聲音是可愛的 愉快的, 可意的 喜悅的, 具欲的和貪染的 為鼻所認知的氣味是可愛的 愉快的, 可意的 喜悅的, 具欲的和貪染的 為舌所認知的味道是可愛的 愉快的, 可意的 喜悅的, 具欲的和貪染的 為身所認知的觸覺是可愛的 愉快的, 可意的 喜悅的, 具欲的和貪染的 諸比丘! 這就是五種欲望 諸比丘! 緣這五種欲而生起的快樂與喜悅, 就是欲望的逸樂 Ko ca bhikkhave kāmānaṁ ādīnavo: 諸比丘! 什麼是欲望的過患? 13. Idha bhikkhave kulaputto yena sippaṭṭhānena jīvikaṁ kappeti, yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato, ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassehi rissamāno, khuppipāsāya mīyamāno, ayam-pi bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānaṁ-eva hetu. 諸比丘! 在此, 善男子依某種技能謀生 : 如手算 計算 目算 耕作 貿易 牧牛 弓術, 官員或以其他的技能為謀生 他就要忍受寒冷 忍受暑熱 [ 的苦 ], 蠅虻 蚊蟲 強風 酷熱 蛇等所危害, 由飢餓與口渴而瀕臨死亡 諸比丘! 這就是欲 87

89 望的過患, 現世苦的聚集, 欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因 14. Tassa ce bhikkhave kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati: moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmoti. Ayam-pi bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 諸比丘! 即使那位善男子如此地勤奮 努力 勤勞, 但他不能夠獲得 [ 許多 ] 財物 他憂愁 疲憊 悲泣 搥胸哭泣 而產生迷惑 : 我的勤勞化為烏有, 我的努力毫無所獲 諸比丘! 這就是欲望的過患, 現世苦的聚集, 欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因 Tassa ce bhikkhave kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti, so tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: kinti me bhoge n eva rājāno hareyyuṁ na corā hareyyuṁ na aggi ḍaheyya na udakaṁ vaheyya na appiyā dāyādā hareyyun-ti. 諸比丘! 那位善男子是如此地勤奮 努力 勤勞, 能夠獲得 [ 許多 ] 財物 為了保護他的財物, 他感受到痛苦與憂愁,[ 心想 ]: 怎樣我的財物才不會被國王奪走, 不會被小偷盜走, 不會被火焚燒, 不會被水沖走, 也不會被不喜歡的子嗣取走? 17. Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṁ va vahati appiyā vā dāyādā haranti. So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati: yam-pi me ahosi tam-pi no na-tthîti. Ayam-pi bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 即使他是如此地守護 監視他的財物,[ 還是會被 ] 國王奪走, 或是被小偷盜走, 或是被火焚燒, 或是被水沖走, 或是被不喜歡的子嗣取走 他憂愁 疲憊 悲泣 搥胸哭泣 而產生迷惑 : 我曾經擁有的財物, 今後就都不見了! 諸比丘! 這就是欲望的過患, 現世苦的聚集, 欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因 88

90 18. Puna ca paraṁ bhikkhave kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu rājāno pi rājūhi vivadanti, khattiyā pi khattiyehi vivadanti, brāhmaṇā pi brāhmaṇehi vivadanti, gahapatī pi gahapatīhi vivadanti, 復次, 諸比丘! 因為欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因, 國王與國王爭鬥 ; 剎帝利與剎帝利爭鬥 ; 婆羅門與婆羅門爭鬥 ; 長者與長者爭鬥 ; 19. mātā pi puttena vivadati, putto pi mātarā vivadati, pitā pi puttena vivadati, bhātā pi bhātarā vivadati, bhātā pi bhaginiyā vivadati, bhaginī pi bhātarā vivadati, sahāyo pi sahāyena vivadati. 母親與兒子爭鬥, 兒子也與母親爭鬥 ; 父親與兒子爭鬥, 兒子也與父親爭鬥 ; 兄 弟與兄弟爭鬥 ; 兄弟與姊妹爭鬥, 姊妹也與兄弟爭鬥 ; 朋友與朋友爭鬥 20. Te tattha kalaha-viggaha- vivādam- āpannā aññamaññaṁ pāṇīhi pi upakkamanti, leḍḍūhi pi upakkamanti, daṇḍehi pi upakkamanti, satthehi pi upakkamanti; te tattha maraṇam-pi nigacchanti maraṇamattam-pi dukkhaṁ. Ayam-pi bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 在此, 他們彼此爭吵 爭論 爭鬥, 用拳頭 土塊 棍棒 刀劍來互相攻擊 他 們因此而死, 或是受到像死一般的痛苦 諸比丘! 這就是欲望的過患, 現世苦的 聚集, 欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因 21. Puna ca paraṁ bhikkhave kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā ubhatoviyūḷhaṁ saṅgāmaṁ pakkhandanti usūsu pi khippamānesu sattīsu pi khippamānāsu asīsu pi vijjotalantesu; te tattha usūhi pi vijjhanti, sattiyā pi vijjhanti, asināpi sīsaṁ chindanti, te tattha maraṇam-pi nigacchanti maraṇamattam-pi dukkhaṁ. Ayam-pi bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 復次, 諸比丘! 因為欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因, 89

91 [ 他們 ] 拿著刀劍和盾, 攜帶著弓和箭, 在雙方混戰中, 矛 箭齊飛, 劍光閃閃 ; 於此, 他們用弓貫穿 [ 身體 ], 用矛刺穿 [ 身體 ], 用劍來切斷頭 他們會因此而去世或是受到像死一般的痛苦 諸比丘! 這就是欲望的過患, 現世苦的聚集, 欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因 22. Puna ca paraṁ bhikkhave kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā addāvalepanā upakāriyo pakkhandanti usūsu pi khippamānāsu sattīsu pi khippamānāsu asīsu pi vijjotalantesu; te tattha usūhi pi vijjhanti sattiyā pi vijjhanti pakkaṭṭhiyā pi osiñcanti abhivaggena pi omaddanti asinā pi sīsaṁ chindanti; Te tattha maraṇam-pi nigacchanti, maraṇamattam-pi dukkhaṁ. Ayami bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhirakaraṇaṁ kāmānam-eva hetu. 復次, 諸比丘! 因為欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因, 他們拿著刀劍和盾, 攜帶著弓和箭, 矛 箭齊飛, 劍光閃閃, 攻擊溼滑的堡壘 ; 於此, 他們用弓貫穿 [ 身體 ], 用矛刺穿 [ 身體 ] 傾倒沸騰的液體, 和投擲粗重的東西, 用劍來切斷頭 ; 他們會因此而去世或是受到像死一般的痛苦 諸比丘! 這就是欲望的過患, 現世苦的聚集, 欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因 23. Puna ca paraṁ bhikkhave kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu sandhim-pi chindanti, nillopam-pi haranti, ekāgārikam-pi karonti, paripanthe pi tiṭṭhanti, paradāram-pi gacchanti; 復次, 諸比丘! 因為欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因, [ 他們 ] 潛入別人家中, 偷取 行竊, 埋伏在道旁, 勾引別人的婦女 ; 24. tam-enaṁ rājāno gahetvā vividhā kammakāraṇā karonti: kasāhi pi tāḷenti, vettehi pi tāḷenti, addhadaṇḍakehi pi tāḷenti, hattham- pi chindanti, pādam-pi chindanti, hatthapādam-pi chindanti, kaṇṇam-pi chindanti, nāsam-pi chindanti, kaṇṇanāsam-pi chindanti, bilaṅgathālikam-pi karonti, saṅkhamuṇḍikam-pi karonti, rāhumukham-pi karonti, jotimālikam-pi karonti, hatthapajjotikam-pi karonti, erakavattikam-pi karonti, cīrakavāsikam-pi karonti eṇeyyakam-pi karonti, baḷisamamsikam-pi karonti, 90

92 kahāpaṇakam-pi karonti, khārāpatacchikam-pi karonti, palighaparivattikam-pi karonti, palālapīṭhakam-pi karonti, tattena pi telena osiñcanti, sunakhehi pi khādāpenti, jīvantam-pi sūle uttāsenti, asinā pi sīsaṁ chindanti; te tattha maraṇam-pi nigacchanti maraṇamattam-pi dukkhaṁ. Ayam-pi bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 當他們被捕捉時, 國王給與種種的刑罰, 如以鞭抽, 以藤打或以棍棒打 或是切斷手, 或是切斷足, 或是同時切斷手足, 割掉耳朵, 割掉鼻子, 或同時割掉耳鼻 又課以酸粥鍋刑, 課以貝禿刑, 課以羅睺口刑 ; 又課以火鬘刑, 燭手刑 ; 又課以驅行刑, 皮衣刑, 羚羊刑 ; 又課以鈎肉刑, 錢刑, 灰汁刑, 閂轉刑 ; 又課以藳踏台刑 ; 或又把熱燙的油澆在身上, 或被惡狗咬死, 或被炮烙, 或被劍斬頭 因此, 他們因此而去世或是受到如死一樣的痛苦 諸比丘! 這就是欲望的過患, 現世苦的聚集, 欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因 Puna ca paraṁ bhikkhave kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti; te kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā param-maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Ayaṁ bhikkhave kāmānaṁ ādīnavo samparāyiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānam-eva hetu. 復次, 諸比丘! 因為欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因, 他們行身惡業, 語惡業和意惡業 因為他們以身口意行的惡業, 所以身壞命終, 生在惡處 惡趣 險處 地獄 諸比丘! 這就是欲望的過患, 現世苦的聚集, 欲望的因, 欲望的因緣, 欲望的能作因, 也就是諸欲望的因 Kiñca bhikkhave kāmānaṁ nissaraṇaṁ: Yo kho bhikkhave kāmesu chandarāgavinayo, chandarāgappahānaṁ, idaṁ kāmānaṁ nissaraṇaṁ. 諸比丘! 什麼是欲望的出離? 諸比丘, 對欲望, 調伏欲貪, 捨斷欲貪, 這就是欲望的出離 91

93 29. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ na-ppajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatîti n etaṁ ṭhānaṁ vijjati. 諸比丘! 若有些沙門或是婆羅門不如實地了知欲望的逸樂就是逸樂, 過患就是過 患, 和出離就是出離, 他們要自己完全了知色, 或者是教導另外一個人了知色, 讓他對色完全了知, 這是不可能的 30. Ye ca kho keci bhikkhave samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatîti ṭhānam-etaṁ vijjati. 諸比丘! 若沙門或是婆羅門如實地了知欲望之逸樂就是逸樂, 過患就是過患, 出離就是出離, 他們要自己完全了知色, 或者是教導另外一個人了知色, 讓他對色完全了知, 這是可能的 31. Ko ca bhikkhave rūpānaṁ assādo: Seyyathāpi bhikkhave khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā paṇṇarasavassuddesikā vā soḷasavassuddesikā vā nâtidīghā nâtirassā nâātikisā nâtithūlā nâtikāḷī na accodātā, paramā sā bhikkhave tasmiṁ samaye subhā vaṇṇanibhā ti. Evaṁ bhante. Yaṁ kho bhikkhave subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ ayaṁ rūpānaṁ assādo. 諸比丘! 什麼是色的逸樂? 諸比丘! 譬如有一位剎帝利族女孩或婆羅門女孩或居士家女孩, 她的年齡為十五歲或十六歲, 不太高也不太矮, 不太瘦也不太胖, 不太黑也不太白 諸比丘! 是不是在那個時候, 那位女孩是最美麗和最可愛? 如是, 世尊! 諸比丘! 依於美麗和可愛而生的喜 樂就是色的逸樂 Ko ca bhikkhave rūpānaṁ ādīnavo? Idha bhikkhave tam-eva bhaginiṁ passeyya aparena samayena āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā, jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantiṁ, āturaṁ gatayobbanaṁ 92

94 khaṇḍadantaṁ palitakesiṁ vilūnaṁ khalitasiraṁ valitaṁ tilakāhata gattaṁ, taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto'ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 諸比丘! 什麼是色之過患? 諸比丘! 譬如, 有人後來看見那個女孩, 變成八十歲 九十歲 或百歲, 年老像彎曲的屋簷, 成為佝僂, 彎著身體, 拿著枴杖, 蹣跚行走, 虛弱, 年輕不再, 牙齒掉落 頭髮灰白, 頭髮稀疏, 變成禿頭, 身體產生皺紋和斑點 諸比丘! 你們怎麼想呢? 是不是她失去以前的美麗及可愛而出現過患? 如是, 世尊! 諸比丘! 這也是色的過患 34. Puna ca paraṁ bhikkhave tam-eva bhaginiṁ passeyya, bādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi samvesiyamānaṁ; taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 復次, 諸比丘! 有人後來看見那位女士身體有了病痛, 受苦, 病情嚴重, 在自己所躺的 [ 地方 ] 大小便, 由別人抱起來和由別人放下 諸比丘! 你們怎麼想呢? 是不是她損失了以前的美麗及可愛, 受到色的過患? 如是, 世尊! 諸比丘! 這也是色的過患 Puna ca paraṁ bhikkhave tam-eva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ, taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 復次, 諸比丘! 有人後還看見彼女士屍體被棄置在墓地, 由死經一日或二日或三日之後, 腫脹而成淤青與膿爛 ; 諸比丘! 你們如何思惟呢? 是不是她失去以前的美麗及可愛而出現過患? 如是, 世尊! 諸比丘! 這也是色的過患 37. Puna ca paraṁ bhikkhave tam-eva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ supānehi vā khajjamānaṁ sigālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ; taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 93

95 復次, 諸比丘! 有人後來看見彼女士的屍體被棄置在墓地, 被烏鴉 兀鷹 鹫 狗 胡狼, 或被種種蟲啄食 諸比丘! 你們怎麼想呢? 是不是那個女人失去以前的美麗及可愛而出現過患? 如是, 世尊! 諸比丘! 這也是色的過患 Puna ca paraṁ bhikkhave tam-eva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nahārusambandha; taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 復次, 諸比丘! 有人後來看見那女人的屍體被棄置在墓地, 有肉有血, 也有筋相連 諸比丘! 你們怎麼想呢? 是不是那個女人失去以前的美麗及可愛而出現過患? 如是, 世尊! 諸比丘! 這也是色的過患 Puna ca paraṁ bhikkhave tam-eva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhisaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ nahārusambandhaṁ; taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 復次, 諸比丘! 有人後來看見那女人的屍體被棄置在墓地, 沒有了肉只留下了 血, 還有筋相連 諸比丘! 你們怎麼想呢? 是不是那個女人失去以前的美麗及可 愛而出現過患? 如是, 世尊! 諸比丘! 這也是色的過患 42. Puna ca paraṁ bhikkhave tam-eva bhaginiṁ passeyya sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nahārusaṁbandhaṁ; taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 復次, 諸比丘! 有人後來看見那女人的屍體被棄置在墓地, 骨骼無有肉而塗以 血, 有筋相連 諸比丘! 你們怎麼想呢? 是不是那個女人失去以前的美麗及可愛 而出現過患? 如是, 世尊! 諸比丘! 這也是色的過患 43. Puna ca paraṁ bhikkhave tam-eva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ 94

96 aṭṭhikāni apagatasambandhāni disāvidisā vikkhittāni: aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūraṭṭhikaṁ aññena kaṭaṭṭhikaṁ aññena piṭṭhikaṇṭakaṁ aññena sīsakaṭāhaṁ; taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 復次, 諸比丘! 有人後來看見那女人的屍體被放棄在墓地, 不相連的骨頭分散在各處, 手骨 足骨 大腿骨 肋骨 臀骨 脊骨 頭蓋骨等, 各在不同的地方 諸比丘! 你們怎麼想呢? 是不是那個女人失去以前的美麗及可愛而出現過患? 如是, 世尊! 諸比丘! 這也是色的過患 44. Puna ca paraṁ bhikkhave tameva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇūpanibhāni; taṁ kiṁ maññatha bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 復次, 諸比丘! 有人後來看見那女人的屍體被棄置在墓地, 骨頭變成白骨 諸比丘! 你們如何思惟呢? 是不是那個女人失去以前的美麗及可愛而出現過患? 如是, 世尊! 諸比丘! 這也是色的過患 45. Puna ca paraṁ bhikkhave tameva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikāni pūñjakitāni terovassikāni; taṁ kiṁ maññatha bhikkhave yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 復次, 諸比丘! 有人後來看見那女人的屍體被放棄在墓地, 骨頭變白如珍珠色, 經過一年的骨頭堆積了 ; 諸比丘! 你們如何思惟呢? 是不是那個女人失去以前的 美麗及可愛而出現過患? 如是, 世尊! 諸比丘! 這也是色的過患 Puna ca paraṁ bhikkhave tameva bhaginiṁ passeyya, sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhikāni pūtīni cuṇṇakajātāni; taṁ kiṁ maññatha bhikkhave yā purimā subhā vaṇṇanibhā 95

97 sā antarahitā, ādīnavo pātubhūto ti. Evaṁ bhante. Ayaṁ-pi bhikkhave rūpānaṁ ādīnavo. 復次, 諸比丘! 有人後來看見那女人的屍體被放棄在墓地, 骨頭腐朽和粉碎 ; 諸比丘! 你們如何思惟呢? 是不是那個女人失去以前的美麗及可愛而出現過患? 如是, 世尊! 諸比丘! 這也是色的過患 Kiñ-ca bhikkhave rūpānaṁ nissaraṇaṁ: Yo bhikkhave rūpesu chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpānaṁ nissaraṇaṁ. 諸比丘! 什麼是色的出離? 諸比丘! 對色屏除欲貪, 捨斷欲貪, 這就是色的出離 50. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ na-ppajānanti, te vata sāmaṁ vā rūpe parijānissanti param vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissantîti n etaṁ ṭhānaṁ vijjati. 諸比丘! 若有些沙門或婆羅門如實地不了知色的逸樂就是逸樂, 禍患就是禍患, 出離就是出離, 彼等自己了知色或是教導另外一個人了知色或讓他對色如實行及 了知, 這是並不可能的 51. Ye ca kho keci bhikkhave samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā rūpe parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatîti ṭhānam-etaṁ vijjati. 諸比丘! 若有些沙門或婆羅門如實地了知色的逸樂就是逸樂, 禍患就是禍患, 出 離就是出離, 彼等自己了知色或是教導另外一個人了知色或讓他對色如實行及了 知, 這是可能的 52. Ko ca bhikkhave vedanānaṁ assādo: Idha bhikkhave bhikkhu vivicc eva kāmehi 96

98 vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasaṁpajja viharati. Yasmiṁ samaye bhikkhave bhikkhu vivicc eva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, n eva tasmiṁ samaye attabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti, Abyābajjhaṁ yeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ bhikkhave vedanānaṁ assādaṁ vadāmi. 諸比丘! 什麼是感受之逸樂? 諸比丘! 於此, 比丘離欲, 離不善法, 有尋有伺, 離生喜樂, 成就初禪而住 諸比丘! 當比丘離欲, 離不善法, 有尋有伺, 由離生喜樂, 成就初禪而住時, 並不想瞋害自己, 也不想惱害別人, 也不想惱害雙方 在那個時候, 會感受到無害心 諸比丘! 我宣說在感受當中, 離害心為最高的逸樂 Puna ca paraṁ bhikkhave bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.yasmiṁ samaye bhikkhave bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, n eva tasmiṁ samaye attabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti, Abyābajjhaṁ yeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ bhikkhave vedanānaṁ assādaṁ vadāmi. 復次, 諸比丘! 比丘尋伺止息, 內心寧靜, 心一境相, 無尋無伺, 由定生喜樂, 成就第二禪住 諸比丘! 當比丘尋伺止息, 內心寧靜, 心一境相, 無尋無伺, 由定生喜樂, 成就第二禪而住時, 並不想害自己, 也不想害別人, 也不想害雙方 在那個時候, 會感受到無害心 諸比丘! 我宣說在感受當中, 離害心為最高的逸樂 55. Puna ca paraṁ bhikkhave bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti upekkhako satimā 97

99 sukhavihārīti, taṁ tatiyaṁ jhānaṁ upasampajja viharati. Yasmiṁ samaye bhikkhave bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañ-ca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti upekkhako satimā sukhavihirīti taṁ tatiyaṁ jhānaṁ upasampajja viharati, n eva tasmiṁ samaye attabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti, Abyābajjhaṁ yeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ bhikkhave vedanānaṁ assādaṁ vadāmi. 復次, 諸比丘! 比丘遠離喜和離欲, 具有正念正知而住和以身體感受樂 聖者説這為出離, 正念, 樂住 比丘成就第三禪而住 在那個時候, 會感受到無害心 諸比丘! 我宣說在感受當中, 離害心為最高的逸樂 56. Puna ca paraṁ bhikkhave bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthagamā adukkhaṁ asukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Yasmiṁ samaye bhikkhave bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthagamā adukkhaṁ asukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, n eva tasmiṁ samaye attabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti, Abyābajjhaṁ yeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ bhikkhave vedanānaṁ assādaṁ vadāmi. 諸比丘! 比丘捨斷樂及苦和滅除之前的喜及憂後, 無苦無樂, 捨念清淨, 成就第四禪而住 在那個時候, 會感受到無害心 諸比丘! 我宣說在感受當中, 離害心為最高的逸樂 57. Ko ca bhikkhave vedanānaṁ ādīnavo: Yaṁ bhikkhave vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanānaṁ ādīnavo. 諸比丘! 什麼是感受的過患? 諸比丘! 感受為無常, 苦和變化性, 這就是感受的過患 58. Kiñ-ca bhikkhave vedanānaṁ nissaraṇaṁ: Yo bhikkhave vedanāsu chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanānaṁ nissaraṇaṁ. 諸比丘! 什麼是感受的出離? 諸比丘! 對感受屏除欲貪, 捨斷欲貪, 這就是感受的出離 98

100 59. Ye hi ke ci bhikkhave samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ na-ppajānanti, te vata sāmaṁ vā vedanā parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanā parijānissatîti n etaṁ ṭhānaṁ vijjati. 諸比丘! 若有些沙門或婆羅門如實地不了知感受的逸樂就是逸樂, 過患就是過患, 出離就是出離, 彼等自己了知感受或教導另外一個人了知感受或讓他對感受如實 行及了知, 這是不可能的 60. Ye ca kho ke ci bhikkhave samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañ-ca assādato ādīnavañ-ca ādīnavato nissaraṇañ-ca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā vedanā parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanā parijānissatîti ṭhānam-etaṁ vijjatîti. 然, 諸比丘, 若有些沙門或婆羅門如實地了知感受的逸樂就是逸樂, 過患就是過患, 出離就是出離, 彼等自己了知感受或教導另外一個人了知感受或讓他對感受如實行及了知, 這是可能的 Idam-avoca Bhagavā. Attamanā te bhikkhū Bhagavato bhāsitaṁ abhinandun-ti. 世尊說完後 這些愉快的比丘對佛所說法, 感到非常歡喜 99

101 Chapter III-III Critical reading into the comparison The Comparison of Pāli Version with Three Chinese Translations Abbreviation: PV ACT MA EA 846c~848a) Pāli Version (MN.I.83-90) Anonymous Chinese Translation (T1, Madhayamāgama (T1, 584c~586a) Ekottarāgama (T2, 604c~606c) The numbers used below are corresponding with the chart that Pali and three Chinese translations are listed. When there are more than one point have to be noted, x.1, x.2, will be used This section reports the place where the discourse was delivered by the Buddha and all the versions agree on the matter The Pali version refers to the Teacher as bhagavā (The Blessed One). Two Chinese translations (MA and EA) refer to the Teacher as 佛. But, the ACT refers to the Teacher as 婆伽婆. The Buddhist Chinese-Sanskrit Dictionary has given the word bhagavat for 婆伽婆. 153 This is a transliteration ( 音譯 ) of the Sanskrit word. It is clear that the ACT is closer to the Pali tradition which always refers to the Buddha as bhagavā at the beginning of suttas. 2. The preparation by monks to leave for alms is mentioned in the PV and EA versions ( 爾時, 有眾多比丘到時, 著衣持鉢, 入城乞食 ). The ACT and the MA versions go without reference to this episode. 153 BCSD. p

102 3.1. Regarding the meeting took place between monks and non-buddhist ascetics, 154 the ACT and the MA translations differ from the PV whereas the EA version is very similar to the PV. According to the PV, monks went to the non-buddhist ascetics ( 異學 ) dwelling place since it was too early to go for alms in the city. The EA bears a word by word similarity to the PV. However, according to the ACT and MA, in the mid-day after the meal, monks rest at gathering hall and then the non-buddhist ascetics reached that place and exchanged greetings with monks. On this sort of divergences, Lance Cousin s explanation on oral tradition is applicable. As he puts it: These divergences are typically greatest in matters of little importance-such items as the locations of suttas, the names of individual speakers or the precise order of events In order to translate the word aññatitthiya, the Chinese parallels have selected different words; the ACT selects the word 異道 whereas the EA selects a couple of translations, 外道 and 異學 When the Chinese texts translate the word paribbājakā, then also they have got different renderings. Both the ACT and the MA use the word 異學. But in the EA, 梵志 is the translation for paribbājakā (in the contexts of 外道梵志所 and 異學梵志所 ). As we can see later, the MA selects the word 梵志 to render the word brāhmaṇa. 156 Through the fact of using the same Chinese word to translate two different words (paribbājaka and brāhmaṇa ) by two different translators, we can see that when the texts were translated into Chinese, there had not been a fixed meaning for the word 梵志. 154 PED.p.430: Paribbājaka [fr. pari+vraj] a wandering man, a Wanderer, wandering religious mendicant, not necessarily Buddhist; MLS.I.111: wanderers belonging to other sects; MLDB.p.179: the wanderers of other sects. 155 L.S. Cousins, Pali Oral Literature in Buddhist Studies Ancient and Modern, p Chapter III.III

103 4.1. According to the scripts of PV, ACT and MA, this sutta discusses only three items, namely, sensuality (kāma), material form (rūpa), and feeling (vedanā). However, as the EA indicates, an additional item, that of perception (saññā, 想論 ), has nominally been mentioned only at the beginning of the text. This is a clear difference seen among the four versions of this sutta In translating the word kāma, there can be seen a difference in the Chinese versions. The ACT puts it as 婬 whereas both the MA and EA put it as 欲 There is a difference among the Chinese versions when they translate the word vedanā. The ACT and the EA put it as 痛 (thong) whereas the MA renders it as 覺 (jue) When the phrase pariññam paññapema (describe the full understanding-bhikkhu Bodhi Translation, p.179) is rendered into Chinese, some changes have occurred. ACT renders as 智慧說 ; MA as 施設知斷 and EA as 恒說 In translating the phrase samaṇo āvuso gotamo both the ACT and MA versions use the word 沙門瞿曇. The EA puts it as 瞿曇道士. 6. The monks on their return from the alms round, visited the Buddha and reported the conversation that took place between them and non-buddhist practitioners. The PV repeats the whole incident in detail whereas the three Chinese parallels present it in brief. From this we can assume two possibilities occurred when the original texts were translated into Chinese. The first is that the repetitions would not have seen in their original texts already; the other is that when the texts were translated, repetitions in the original version would have been dropped In translating the word assāda into Chinese, the texts have selected two words: the MA and the EA use the word 味 (MA: 云何欲味 ; EA: 欲有何味 ) whereas the ACT uses 氣味 ( 云何婬氣味 ). According to the Buddhist Chinese-Sanskrit Dictionary, rasa 102

104 and āśvāda have been translated as 味 157 while gandha has been translated as 氣味. 158 The Pali-English Dictionary mentions that the word rasa (taste) is used in the sense of assāda ("assādane"-sweetness, taste, enjoyment). 159 There are few contexts where the word rasa occurs and two of them are relevant here. First, rasa occurs as the fourth relationship (jivhā-rasa 舌根 - 香處 ) in the list of the āyatanas, or senses with their complementary sense-objects (indriya-ārammaṇa- 根及境 -or sentient and sensed). 160 Moreover, rasa (the sense of taste) has been placed as the superior aspect of senses. 161 So, the sense of taste underlies each sense experience. For example, the 南傳大藏經 總索引 indicates the compound word gandha-rasa for the Chinese word 香味. 162 From this we can learn that gandha ( 氣味 ) is secondary to rasa (or assāda). So, the selection of 味 for assāda in the context of the gratification of five codes of sense pleasures is more fitting as it embraces all the senses. Second, rasa occurs in the context of sense pleasures; in this context, for the word rasa, the Pali English Dictionary gives the following four meanings: i. object or act of enjoyment ii. sensual stimulus iii. material enjoyment iv. pleasure. 163 Furthermore, in the Pāli canonical texts, we can see that rasa refers to pleasant experiences. For instance, the Sutta Nipāta refers to as rasesu gedha (indulged in pleasantness). 164 Thus, we can see that the selection of 味 for assāda (used in the sense of rasa)occurred in the context of sense pleasures in this sutta, conveys the perfect sense of the word than the word 氣味 (gandha) which is used to refer to only one aspect of sense pleasures (smell or 香 ). 157 BCSD. p Ibid. p PED.p MN.III.55, 267:jivhā viññeyya rasaṁ; DN. III.244, 250; Sn SN.IV.275 =Pv.958; A.IV 南傳大藏經總素引 Part II. p Ibid. 164 Sn

105 7.2. As to the word ādinava, there are differences in translations: the ACT puts it as 敗壞 while the MA puts it as 患 ; In the EA, it has been rendered as 過 When we examine the terminology used by the Chinese versions in rendering the word nissaraṇa/nihsaraṇa (means escape from the world or salvation),165 it is noticeable that they have selected different terms; the ACT translates the word nissaraṇa/nihsaraṇa as 棄 ( 云何棄 );166 the MA translates as 出要 and the EA as 當捨離 Through the comparison of the texts, we can find that there is a difference among the Chinese versions in the way of interpreting the concept of kāmāguṇā. The ACT translates the word merely as 五婬 whereas the MA renders it as 五欲功德. In this case, a problem arises whether the translator took the guṇa, which is qualified by pañcakāma (pañcakāma +guṇa) in the sense of merit ( 功德 ). According to M. M.Williams, the word guṇa, can be used in the senses of fold or times. 167 In this context, guṇa means diversity of sensuality according to five senses but not as something meritorious. The modern translators understanding to the pañcakāmaguṇa has been diversity. 168 The 南傳大藏經總索引 gives the Chinese word 功德 for the Pali puñña. 169 Even though the word guṇa has the meaning of merit in its general usage 170, in this context, it is used in different meaning As to the definition of sensual pleasure, there is dissimilarity between the PV and that of the EA. According to the PV, one experiences psycho-physical pleasures through five codes of senses is called sense-pleasure; but, according to the EA, in depend on five codes of sense-pleasures, if someone experiences the arising of painful thought or pleasant thought, both are included in the five strands of sense-pleasures ( 若復於此五欲之中, 起苦 樂心, 是謂欲味 ). This is a quite obvious dissimilarity between the two scriptures. 165 BHSGD.p BCSD. p SED.p MLDB.p.183: five codes of sense pleasure; MLS. I.112: These five, monks, are the strands of sense pleasures. 169 南傳大藏經總索引 (Part II), p PJD.p.119: guṇa- 種類, pañcakāmaguṇa- 五種欲 104

106 11. Both the ACT and the MA contain an additional sentence (means: in the sense-pleasure, there is a lot of suffering) which is neither found in the PV nor in the EA. 13. Concerning with the total number of professions, a difference in four versions of this sutta can be seen. Each text mentions the number of professions as follows: Pali(08) ACT(09) MA(11) EA(08) 1 muddāya 171 ( checking) 巧刻印 學剋鏤 2 gaṇanāya 172 ( accounting) 學算 明算術 學算數 3 saṅkhānena 173 學數 (calculating) 4 kasiyā 174 (farming) 耕作 作田業 學田作 5 vaṇijjāya 175 (trading) 販賣 行治生 學權詐 6 rājaporisena 176 (royal service) 奉事王 學承事王身 7 issatthena 177 (archery) 學首盧 作文章 學通信 8 gorakkhena 178 學作詩造手筆學書疏 171 MNa.I.368: Yadi muddāyātiādīsu muddāti aṅgulipabbesu saññaṁ ṭhapetvā hatthamuddā. 172 Ibid.: Gaṇanāti acchiddagaṇanā. 173 Ibid.: Saṅkhānanti piṇḍagaṅanā. Yāya khettaṁ oloketvā idha ettakā vīhī bhavissanti, rukkhaṁ oloketvā idha ettakāni phalāni bhavissanti, ākāsaṁ oloketvā ime ākāse sakuṇā ettakā nāma bhavissantīti jānanti. 174 Ibid.369: Kasīti kasikammaṁ. 175 Ibid.: Vaṇijjāti jaṅghavaṇijjathalavaṇijjādivaṇippatho. 176 Ibid.: Rājaporisanti āvudhena rājakammaṁkatvā upaṭṭhānaṁ. 177 Ibid. : Issattho vuccati āvudhaṁ gahetvā upaṭṭhānakammaṁ. 178 Ibid.: Gorakkhanti attano vā paresaṁṃ vā gāvo rakkhitvā pañcagorasavikkayena jīvanakammaṁ. 105

107 (husbandry) 9 客書 學書 學傭作 10 教書 曉經書 11 應官募 知工數作勇將 PV= 04 PV=05 PV=04 The order of the items given in the cage were arranged by me as they correspond to each other. In every place where I use the cages to compare, this method is followed. indicates the professions similar to the Pāli version. 15. After explaining the difficulties to be undergone due to one s living means, the EA states that the clansman ( 族姓子 ) should think to abandon sensual pleasures and it is called escape from sensuality ( 如此之比者, 當念捨離, 是為當捨離欲 ). This idea is found only in this text The EA mentions that the clansman wishes the wealth acquired by him to remain in his possession for ever ( 廣施方宜, 恒自擁護 ). This phrase is found only in this version The MA mentions that the clansman wishes that his property would not lose ( 亡失 ) and the EA puts it as 恐後亡失 (feels afraid whether his property would lose afterwards). This idea is neither found in the PV nor in the ACT. According to the Singālovādasutta, it is the duty to be performed by sons and daughters to protect the wealth inherited from parents & These sections talk about how worldly persons quarrel with one another owing to 179 DN.III.189: dāyajjam paṭipajjāmi 106

108 sensual desire. In reporting this episode, there is a difference among the four versions regarding the sequence of events: the PV first reports the conflict between social groups enjoying power over society and then refers to the conflicts among relatives and friends etc. In contrast to this sequence, the ACT and the MA versions, first put the conflict among relatives and then put the conflict among powerful groups in society. Moreover, the PV only mentions the debate (vivadati- 諍 ) occurring at personal and social level. Adding one more fact, the ACT and the MA versions mention two forms of issues among relatives: One is debate ( 諍 ) and the other is denial by each other ( 非 ). In the EA, there is no reference to this matter. 2. The ACT refers to the arguments of low castes with low castes ( 賤人工師賤人工師 -caṇḍāla-karmāra-low caste craftsmen) whereas in the PV, there is no such a reference. 3. There is a difference between the PV and the MA in reporting the conflict among powerful social groups. In addition to the three groups given in the PV, the MA adds two more parties, the people with people ( 民, 民共諍 ) and country with other countries ( 國, 國共諍 ). These slight differences in translations suggest that there could have been various original versions of the same texts or the fact that during the oral-tradition, some slight changes have occurred to the scriptures. 21. The Pāli sutta mentions only about fighting by means of various kinds of weapons but all the three Chinese translations refer to the fourfold army (hatthi- 象,assa- 馬, ratha- 車, patti senā- 步兵 ). In the ACT and in the MA, it is mentioned that men ( 士夫 ) and women ( 女人 ) were used as armaments in wars. However, this idea is met neither in the PV nor in the EA. In the ancient Indian cultures, it was customary to use the fourfold army in the battlefield. An explanation why this part is missing in the PV is that it is accepted that the Pali Tipiṭaka collections had undergone many revisions and omissions before it was written down. So, the missing this part may be an omission. 22. This section is concerned with the different types of weapon used in war. 107

109 PV(08) 1 asicammaṁ gahetvā 180 ACT(13) 著鎧至持極 利刀 MA(14) EA(05) 著鎧被袍 著鎧執仗 2 dhanukalāpaṁ sannayhitvā usūsupi 182 khippamānāsu 以箭相射 4 sattīsupi khippamānāsu 以戟 持矟弓箭 以箭射 以鉾戟 以矟刺 共相斫射 5 pakkaṭṭhiyāpi osiñcanti 183 以銷銅注 以融銅珠子 消鐵相灑 灑 6 abhivaggenapi 詣極高城而 攻城破塢 omaddanti 184 欲伐之 7 addāvalepanā upakāriyo pakkhandanti 185 以利輪以利輪以鐵輪而轢 其頭 8 asināpi sīsaṁ chindanti 下亂石亂下石 9 以弩大弩 10 吹貝 180 MNa.I.370: Asicammanti asiñceva kheṭakaphalakādīni ca. 181 Ibid.: Dhanukalāpaṁ sannayhitvāti dhanuṁ gahetvā sarakalāpaṁ sannayhitvā. 182 Ibid.: Usūsūti kaṇḍesu. 183 MLDB.p.181: splashed with boiling liquids 184 MNa.I.370: Abhivaggenāti satadantena. Taṁ aṭṭhadantākārena katvā nagaradvāraṁ bhinditvā pavisissāmā ti āgate uparidvāre ṭhitā tassa bandhanayottāni chinditvā tena abhivaggena omaddanti; MLDB.p.181: crushed under heavy weights. 185 Ibid.: Addāvalepanāupakāriyoti cettha manussā pākārapādaṁ assakhurasaṇṭhānena iṭṭhakāhi cinitvā upari sudhāya limpanti. Evaṁ katā pākārapādā upakāriyoti vuccanti. Tā tintena kalalena sittā addāvalepanā nāma honti ; MLDB.p.181: charge slippery bastions. 108

110 11 擊鼓 打鼓吹角 12 以椎 以槌打 13 舉聲喚呼 高聲喚呼 14 以鏚 執刀往奪他國 15 共相格戰 PV=05 PV=06 PV=04 indicates the items similar to the Pāli version. The sections 23 and 24 are not found in the EA translation. 24. This section reports a number of punishments executed upon the persons who are found guilty. However, there is no reference to this list in the EA. From the chart below, we can know that the lists of punishments are different in the three versions. PV (26) ACT(28) MA(32) 1 kasāhipi tāḷenti 以鞭鞭 2 vettehipi tāḷenti 以杖撾 3 addhadaṇḍakehipi tāḷenti 186 以撾打 以棒打 4 hatthampi chindanti 截手 5 pādampi chindanti 截足 截手 截足 6 hatthapādampi chindanti 截手足截手足 186 Ibid.370 : Aḍḍhadaṇḍakehîti muggarehi pahārasādhanatthaṁ vā catuhatthadaṇḍaṁ dvedhā chetvā gahitadaṇḍakehi;mldb.p.182: beaten with clubs. 109

111 7 kaṇṇampi chindanti 截耳 截耳 8 nāsampi chindanti 截鼻 9 kaṇṇanāsampi chindanti 截耳鼻 截鼻 截耳鼻 10 bilaṅgathālikampi karonti saṅkhamuṇḍikampi karonti baḷisamaṃsikampi karonti palighaparivattikampi karonti palālapīṭhakampi karonti 191 著鐵釜中 截髻髮 以捲捲 著鐵釜中煮 拔鬚髮 鐵鉤鉤 臠臠割 15 tattenapi telena osiñcanti 以熱油灑 以沸油澆 187 Ibid. : Bilangathalikanti kanjiya-ukkhalikamma-kāraṇaṁ, taṁ karontā sisakapalaṁ uppathetvāa tattaṁ ayogulaṁ sandasena gahetvā tattha pakkhipanti, tena matthalungaṁ pakkuthitvā upari uttarati;mldb.p.182: they have them subjected to the porridge pot. 188 Ibid.:Sankhamuṇḍikanti sankhamuṇḍakammakāraṇaṁ, taṁ karontā uttaroṭṭha-ubhatokaṇṇa-cūlikagalvātaparicchedena cammaṁ chinditvā sabbakese ekato gaṇṭhiṁ katvā daṇḍakena vallitvā uppatenti, saha kesehi cammaṁ uṭṭhahati. Tato sīsakaṭāhaṁ thūlasakkarāhi ghamsitvā dhovantā sankavannaṁ karonti; MLDB. p.182: to have them subjected to the polished shell-shave. 189 Ibid.371: Baḷisamaṃsikanti ubhatomukhehi baḷisehi paharitvā cammamaṁsanhārūni uppāṭenti; MLDB.p.182: to have them subjected to the meat-hooks. 190 Ibid.: Palighaparivattikanti ekena passena nipajjāpetvā kaṇṇacchidde ayasūlaṁ koṭṭetvā pathaviyā ekābaddhaṁ karonti. Atha naṁ pāde gahetvā āvijjhanti; MLDB.p.182: to have them subjected to the pivoting pin. 191 Ibid.: Palālapīṭhakanti cheko kāraṇiko chavicammaṁ acchinditvā nisadapotehi aṭṭhīni bhinditvā kesesu gahetvā ukkhipanti. Maṁsarāsiyeva hoti, atha naṁ keseheva pariyonandhitvā gaṇhanti. Palālavaṭṭiṁ viya katvā pana veṭhenti; MLDB.p.182: to have them subjected to the rolled-up palliasse. 110

112 16 jīvantampi sūle uttāsenti 將至標下 17 asināpi sīsaṁ chindanti 以刀梟首 生貫高標上 梟首 18 rāhumukhampi karonti kahāpaṇakampi karonti khārāpatacchikampi karonti jotimālikampi karonti hatthapajjotikampi karonti erakavattikampi karonti sunakhehipi khādāpenti cīrakavāsikampi karonti 199 以龍噬臥熱鐵床上段段割衣戮殺著銅釜中鐵杵擣著沙石上著草上 龍蛇蜇臥鐵床段段截衣裹火燒安銅釜中以鐵杵擣以沙壅草纏火爇 192 Ibid.370f: Rāhumukhanti rāhumukhakammakāraṇaṁ, taṁ karontā saṅkunā mukhaṁ vivaritvā antomukhe dīpaṃ jālenti. Kaṇṇacūḷikāhi vā paṭṭhāya mukhaṁ nikhādanena khaṇanti. Lohitaṃ paggharitvā mukhaṁ pūreti; MLDB. p.182: to have them subjected the Rahu s mouth 193 Ibid.371: Kahāpaṇikanti sakalasarīraṁ tiṇhāhi vāsīhi koṭito paṭṭhāya kahāpaṇamattaṁ kahāpaṇamattaṁ pātentā koṭṭenti; MLDB.p.182: to have them subjected to the coins. 194 Ibid.: Khārāpatacchikanti sarīraṁ tattha tattha āvudhehi paharitvā kocchehi khāraṁ ghaṁsanti. Cammasaṁsanhārūni paggharitvā savanti. Aṭṭhikasaṅkhalikāva tiṭṭhati; MLDB.p.182: to have them subjected to the lye pickling. 195 Ibid.: Jotimālikanti sakalasarīraṁ telapilotikāya veṭhetvā ālimpanti; MLDB.p.182: to have them subjected the fiery wreath. 196 Ibid.: Hatthapajjotikanti hatthe telapilotikāya veṭhetvā dīpaṁ viya jālenti; MLDB.p.182: to the flaming hand. 197 Ibid.: Erakavattikanti erakavattakammakāraṇaṁ, taṁ karontā gīvato paṭṭhāya cammabaddhe kantitvā gopphake ṭhapenti. Atha naṁ yottehi bandhitvā kaḍḍhanti. So attano cammabaddhe akkamitvā akkamitvā patati;mldb.p.182: to have them subjected to the blades of grass. 198 Ibid.: Sunakhehipīti katipayāni divasāni āhāraṁ adatvā chātakehi sunakhehi khādāpenti. Te muhuttena aṭṭhisaṅkhalikameva karonti; MLDB.p.182: thrown to be devoured by dogs. 199 Ibid.: Cīrakavāsikanti cīrakavāsikakammakāraṇaṁ, taṁ karontā tatheva cammabaddhe kantitvā kaṭiyaṁ ṭhapenti. Kaṭito paṭṭhāya kantitvā gopphakesu ṭhapenti. Uparimehi heṭṭhimasarīraṁ cīrakanivāsananivatthaṁ viya hoti; MLDB.p.182: to have them subjected to the bark dress. 111

113 26 eṇeyyakampi karonti 200 著凾中 著檻中 27 利叉刺 利叉剌 28 截髻 拔鬚 29 截髮 拔髮 30 著臼中 坐鐵臼 31 著鐵師子口中 置鐵虎口中燒 32 著鐵驢口中 內鐵驢腹中著鐵猪口中 indicates the items similar to the Pāli version. PV=13 PV= This section only contains in the ACT and in the MA translations whereas both the PV and the EA are missing. The ACT translates (duccarita/ duścarita) as 苦行 ( 作身苦行, 口 意苦行 ) whereas the MA puts it as 惡行. In the present context, the translation of 苦行 is unacceptable. According to the Buddhist Chinese-Sanskrit Dictionary, 苦行 means tapas or duśkara-caryā 201 and 惡行 means duścarita, 202 which is well-fixed to the context. So, the ACT translation seems to be not fitting to the context. 26. The PV, ACT and MA refer to the misconducts carried out through the three doors( 身 口 意苦行 / 身 口 意惡行 ) and repercussions to be experienced after this life since the attachment to sensuality ( samparāyiko dukkhakkhandho). When the ACT and MA put this Pāli phrase, they have used two different phrases: ACT s rendering is 200 Ibid.: Eṇeyyakanti eṇeyyakakammakāraṇaṁ, taṁ karontā ubhosu kapparesu ca jāṇūsu ca ayavalayāni datvā ayasūlāni koṭṭenti. So catūhi ayasūlehi bhūmiyaṁ patiṭṭhahati. Atha naṁ parivāretvā aggiṁ karonti. Eṇeyyako jotipariggaho yathā ti āgataṭṭhānepi idameva vuttaṁ. Taṁ kālena kālaṁ sūlāni apanetvā catūhi aṭṭhikoṭīhiyeva ṭhapenti. Evarūpā kāraṇā nāma natthi; MLDB.p.182: to have them subjected to the antelope. 201 BCSD. p Ibid.p

114 彼身苦陰 whereas the MA s rendering is 後世苦陰. As for the EA, there has not given any reference to this idea. 27. This part is only seen in the EA and describes impermanence of sensual pleasure and vulnerability to change ( 復次, 欲者亦無有常 皆代謝變易 不停 不解 此欲, 變易 無常者 此謂欲為大患 ). Logically, this section seems to be suitable to the context. 28. In defining what is the escape in the case of sensual pleasures (kāmānaṃ nissaraṇaṃ), the Pali version only brings out two phrases whereas the MA parallel uses six phrases: 斷除欲 (vinaya), 捨離於欲 (prahāna), 滅欲 (nirodha), 欲盡 (rāga-prahāna), 度欲 (atikrama) and 出要 (nihsaraṇa). The EA gives only a single phrase ( 除貪欲者 ). The abundance of phrases to convey the same meaning is a common characteristic in Pali texts and it seems to have been the same in the case of Buddhist Sanskrit or other Indian dialects from which the Buddhist texts were translated into Chinese When the word brāhmaṇa is rendered into Chinese, there is a difference in the MA. Both the ACT and the EA select the word 婆羅門 but the MA gives the word 梵志 for brāhmaṇa. been translated as 梵志. 203 According to the Pali-Japanese Dictionary, paribbājaka has In the Buddhist Chinese-Sanskrit Dictionary, both brāhmaṇa and paribbājaka have been given for 梵志. 204 At the beginning of the sutta, paribbājakas raise the questions to the monks. In this case, we may assume that this might have lead the translator to use 梵志 (paribbājaka) instead of typical word brāhmaṇa The PV, ACT and MA state that if a recluse or brahmin who does not understand gratification, danger and escape of sensuality, it is impossible for him to fully realize the sensuality and instruct others to do so. But, the EA 203 PJD. p BCSD. p

115 omits the reference to knowledge of sensual gratification and only refers to that there are recluses and Brahmins who are not aware of the great danger and cause of escape of sensuality ( 謂諸有沙門 婆羅門, 不知欲之大患, 亦復不知捨欲之原 ) This section contains an idea which is not found either in Pāli or in other two Chinese versions. If this idea is put into English: 206 There are recluses and Brahmins who know neither the great peril of sense pleasures nor the cause of escape from them. The recluses do not know the essence and disciplines of recluses, and brahmins do not know the essence and disciplines of brahmins. They are not recluses and Brahmins at all. Moreover, they do not have the religious experiences in order to prove the truth by themselves. What was intended to convey by the redactor is close in meaning to the other three versions selected to present the same idea. and here we can notice a different way of expression In contrast to the former section which describes those recluses and Brahmins who do not really understand sensuality in terms of gratification, 205 In the Brahmajālasutta of the Dīgha Nikāya, the Buddha mentions of recluses those who expound the nibbāna in this very life (diṭṭhadhamma nibbānavāda). There are five kinds of such views and the first is the attaining liberation in this very life through the gratification of five codes of sense pleasures: Idha, bhikkhave samaṇo vā brahmano vā evaṁ-vādi hoti evaṁ diṭṭhi: Yatho kho bho ayaṁ attā pañcahi kāma-guṇehi samappito samangi-bhūto paricāreti, ettavatā kho ayaṁ attā parama-diṭṭha-dhamma-nibbānaṁ patto hotîti (DN.I.36). From this statement, we can understand that certain ascetic groups had ignored the danger and abandonment of sensual pleasures, which are equally emphasized by the Buddha in his teaching about sensuality. Even the EA is different from three other versions in this case, it still holds to the Buddhist criticism to the contemporary recluse groups who were incomplete in their discourse concerning sensuality. Further, we can learn from this sort of difference found in the texts having the same theme that the different redactors of the suttas have adopted varying methods in discussing the same dhammic matters. 206 Chapter III.III. Section 29: 謂諸有沙門 婆羅門, 不知欲之大患, 亦復不知捨欲之原 如實不知沙門, 沙門威儀 ; 不知婆羅門, 婆羅門威儀 此非沙門 婆羅門 亦復不能舉身作證而自遊戲 207 PED.p.668: Sacchikaroti means to see with one s eyes, to realize or to experience for one self (DN.I.229;SN.IV.337). 208 MN.I.89: paṭhamaṁ jhanāṁ upasampajja viharati;sn.iii. 8:..akusale dhamme upasampajja viharato..; PED. p. 147: gives the meanings of to attain, enter on acquire and take upon oneself for the word upasampajjati. According to the context, we can assume that the original work must have contained the phrase sacchikatvā upasampajja viharati. The EA does not mention what is realized (whether it is a jhāna or some other spiritual attainment is not clear) by the ascetics or Brahmins. 114

116 danger and escape, this section refers to the recluses and Brahmins those who really understand sensuality in three aspects of gratification, danger and escape. The PV, ACT and MA share a similarity in presenting the idea, that is, all these three versions mention that there are recluses and Brahmins those who really understand sensuality in three aspects of gratification, danger and escape. As for the EA, it takes a different way to express the same idea. According to the EA, there are recluses and Brahmins those who fully understand the great danger of sensuality ( 審知欲為大患 ), they can abandon sensuality ( 能捨離欲 ). Here we can see that the EA omits the reference to the understanding of gratification in sensual pleasures as part of the full knowledge of sensuality The EA offers a different account of the recluses and Brahmins who fully Understand the sensuality. As it puts: There are recluses and brahmins that completely understand the great danger of sensuality and they can abandon sensuality. Those recluses and Brahmins know that this is true and not false. The recluses understand the essence as well as the disciplines of a recluse; the brahmins understand the essence as well as the disciplines of a brahmin. Those recluses and Brahmins have the religious experiences in order to prove the truth by themselves. This is called the escape of sensuality. 209 As mentioned above in the section 30.3., it can be seen that the EA has adopted a different interpretation for the escape of sensuality. It is noticeable that the EA contains different way of explanation for the dhammic matters than the other three versions of the text Concerned with the caste of the girls, there is no unanimous view among the four versions of the sutta. PV mentions only three castes: warrior, Brahmin, and householder. ACT mentions four types of social levels as kings ( 剎利女 ), Brahmin ( 婆 209 Chapter III.III. Section 30: 謂諸沙門 婆羅門審知欲為大患, 能捨離欲 如實不虛, 知沙門有沙門威儀, 知婆羅門有婆羅門威儀, 已身作證而自遊戱, 是為捨離於欲 115

117 羅門女 ), vaiśya ( 工師女 ) 210 and common public ( 庶人女 ). 211 In the MA translation, 工師女 has been placed as the last category of social status. In reference to the caste of the girls, the EA shows similarity to the Pāli version In translating the word brāhmaṇakaññā, the MA uses the word 梵志 for brāhmaṇa. As we have noted above.it stands for the word paribbajāka. From this, we can see that MA has selected the word 梵志 to render the word brāhmaṇa into Chinese As for the age of maiden, three Chinese translations give three different references. The PV mentions the age could be fifteen or sixteen whereas the ACT and the MA versions mention as fourteen and fifteen. The EA says the age could be fourteen, fifteen or sixteen. Finally, we can sum up that all the three Chinese translations differ from Pāli In describing the beauty of the virgin, both the ACT and the MA translations make a brief note but the EA makes a vivid account as same as the PV does. 32. After the definition of the pleasure of material form, the ACT and the MA versions add that in the pleasure of form, there is a lot of pain. This section is neither found in the PV nor in the EA As to the age of the same lady at her old days, the PV mentions her age may be eighty, ninety or hundred and experiences various blows of material form. In this regard, 210 BCSD.p.409: 工師 has the meanings of karmāra, pudgala-gaṇḍa and vaisya. In this context, vaisya could be the intended meaning. 211 Ibid.p.429: jāna-pada has been put into Chinese as 庶民. Then, the 庶人女 could mean commoner s girl. According to the Dictionary of Chinese Buddhist Terms, 庶 + 類 means The common people (P.349). So, 庶人女 might have referred to the virgin from common civilians who do not exercise any power nor enjoy luxury as other higher classes do. Moreover, we can get some light to clarify 庶人女 s meaning from the Pāli texts that report contemporary social highaerarchy. Niddesa Pāli II lists the different categories of beings as khattiyā brahmaṇā vessā suddā gahaṭṭhā pabbajitā devā manussā (p.248) ; Vin.II.239;A.IV.202;MN.II.128: as khattiyā brahmaṇā vessā suddā. In line with this list, the fourth grade refers to the low caste. As the ACT presents, the 庶人女 means virgin from the sudda caste. If it is taken in this manner, it goes in line the classical division of four caste system. 116

118 the EA is similar to the PV. But, the ACT and the MA translations go without any reference The infirmities experienced by the old lady have been enumerated by the four texts as follows: 1 2 PV(11) ACT (06) MA (10) EA (10) jiṇṇaṁ 老耄年過 極大衰老 gopānasivaṅkaṁ 212 鮐背 背僂 脊僂呻吟 bhoggaṁ 213 c daṇḍaparāyanaṁ 執杖 拄杖而行 扶杖而行 3 pavedhamānaṁ 申縮而行 脚戾 形體戰掉 4 gacchantiṁ gatayobbanaṁ 盛壯日衰 年過少壯 5 khaṇḍadantaṁ 齒落 齒落 牙齒缺落 6 palitakesaṁ 頭白 頭髮皓白 7 vilūnaṁ 身體震動 8 khalitaṁ siraṁ 214 髮墮 9 valitaṁ 215 皮緩面皺 212 MNa.I.372: Gopānasivaṅkanti gopānasī viya vaṅkaṁ;mldb.p.183:as crooked as a roof bracket 213 Ibid.: Bhogganti bhaggaṁ, imināpissa vaṅkabhāvameva dīpeti;mldb.p.183:doubled up 214 Ibid.: Khalitasiranti mahākhallāṭasīsaṁ; MLDB.p.183:bald 215 Ibid.: Valinanti sañjātavaliṁ; MLDB.p.183:wrinkled 117

119 10 11 tilakāhata gattaṁ 216 身體垢堺 āturaṁ 12 諸根毀熟 身如故車 13 壽命垂盡 顏色變異 14 PV=06 PV=08 PV=08 indicates the items similar to the Pali version. 35. This section refers to the death of the old lady and being carried her corpse to the graveyard. This step of the process is only seen in the EA and it is well-matched to the order of the events. 36. According to the PV, the body of the old lady begins to get rotten from the first day after death and continues up to the second and the third days. Both the ACT and the MA refer to the process of body s decomposition for seven days. The PV and the EA describe the body s deteriorating nature. This section of the EA is similar to the contents in the PV. 37. The PV explains how the body is eaten by different types of birds, animals and by worms. This idea appears as a separate fact both in the PV and in the EA whereas in the ACT and in the MA versions, it is mixed with the decomposing process of the corpse (see no. 36). 216 Ibid.: Tilakāhatagattanti setakāḷatilakehi vikiṇṇasarīraṁ; MLDB.p.183:with limbs all blotchy 118

120 The animals which eat the dead body of the lady have been enumerated by the four texts as given below: PV (06) ACT MA EA (09) (05) (04) 1 kākehi( crows) 烏 烏 烏 2 kulalehi 鵄 鵄 鵄 (hawks) 3 gijjhehi (vultures) 4 suvāṇehi (dogs) 狗 狗 5 sigālehi 狐 狐 (jackals) 6 vividhehi vā 蟲 極細蠕蟲 pāṇakajātehi 狼 狼 8 蜎飛蠢動 9 鵲 10 虎 11 犲 PV= The PV refers to the worms with the adjective of vividhehi vā pāṇakajātehi khajjamānaṁ ; the EA version refers to worms with the adjective 極細 which could have been the translation for khuddaka/kṣudraka. If the word vividha is translated in to Chinese, it should be 不同. Thus, we can see that there had been difference in verbal contents in the texts when they were translated into Chinese. 119

121 indicates the items similar to the Pali version. PV=02 PV= The ACT sums up the whole process of the body s decomposing. 39. There is no a close parallel passage similar to the PV in the three Chinese versions. 40. The MA and the EA refer to a stage when the body is left aside half-eaten by animals. Both the PV and the ACT have missed this section. 41. The MA does not contain this section. 43. This section is concerned the various kinds of bones: PV (07) ACT (08) MA (08) EA(08) hatthaṭṭhikaṁ (hand-bone) pādaṭṭhikaṁ (foot-bone) 脚骨 足骨 脚骨 jaṅghaṭṭhikaṁ 髀骨 髀骨 (thigh-bone) ūraṭṭhikaṁ (rib-bone) 腰骨 髖骨 臗骨 kaṭaṭṭhikaṁ (hip-bone) 脊骨 脊骨 piṭṭhikaṇṭakaṁ 肩骨 肩骨 肩臂骨 (back-bone) sīsakaṭāhaṁ (skull) 髑髏骨 髑髏骨 髑髏 項骨 頸骨 頸骨 髆骨 膊骨 120

122 9 10 脇肋 11 月坒骨 12 骨 PV=06 PV=06 PV=04 indicates the items similar to the Pali version. 44. To describe the white colour of the bones, the PV brings the simile of sea-shell (aṭṭhikāni setāni saṅkhavaṇṇūpanibhāni). In addition to this simile (ACT= 骨正白如貝 ; MA= 骨白如螺 ; EA= 骨皓白色 ), the three Chinese versions present another simile (ACT= 若青鴿色 ; MA= 青猶鴿色 ;EA= 似鴿色 ). However, the simile in the ACT and MA (meaning: as blue as pigeon colour) does not seem to be suitable in this context where the white colour of bone is explained. The EA only mentions like the pigeon colour ( 似鴿色 ), a simile which is open for the reader to decide what is the colour of the pigeon (white or black=blue). 45. Only the EA bears similarity to the PV whereas the ACT and the MA versions make no reference. 46. This idea is limited only to the couple of ACT and MA parallels. 48. The EA talks about the impermanent nature of material form and its evanescence. But, the PV text and the other two Chinese versions are silent. 49. In translating the word chandarāgappahānaṁ (in this context, removing the desire to the material form), the ACT and the MA versions are similar to the PV. But, the EA has rendered chandarāgappahānaṁ as 除諸亂想. Here we can see that the term chandarāga has been put into Chinese as 亂想. The Sanskrit word viksipta has been translated into Chinese as 亂 ( 想 ). 218 The Pali-Japanese Dictionary s definition 218 BCSD. p

123 for vikkhittasaññā is 散亂想. 219 The term chandarāga is normally translated as 欲貪. 220 So, we can conclude that in translating the chandarāga, there is a difference between the EA and the PV Refer to The EA has put this section in a different way. As it records: There are recluses and Brahmins those who are indulged in the material form, neither understand its great danger nor abandon it. Those who do not understand (material form) as it is, neither are recluses nor are Brahmins. The recluses do not know the essence and disciplines of recluses, and brahmins do not know the essence and disciplines of brahmins. They are not recluses and Brahmins at all. Moreover, they do not have the religious experiences in order to prove the truth by themselves Refer to This section is concerned about the recluses and Brahmins who are well-aware of material form. And this section runs as opposite to the previous section where it refers to recluses and Brahmins who do not understand the material form as it is In this section, the PV defines the pleasure of feeling ( 痛味 ) in terms of the first stance (jhāna). According to the PV, the practitioner first refrains from the attachment to sensual desire (vivicce va kāmehi) and refrains from the engaging in evil deeds (vivicca akusalehi dhammehi). In this regard, the ACT translation refers only to the 219 PJD.p BCSD.p.678; Pali-Japanese Dictionary, 1996, p PED.p.668: Sacchikaroti means to see with one s eyes, to realize or to experience for one self (DN.I.229;SN.IV.337). 222 MN.I.89: paṭhamaṁ jhanāṁ upasampajja viharati;sn.iii. 8:..akusale dhamme upasampajja viharato..; PED. p. 147: gives the meanings of to attain, enter on acquire and take upon oneself for the word upasampajjati. According to the context, we can assume that the original work must have contained the phrase sacchikatvā upasampajja viharati. The EA does not mention what is realized (whether it is a jhāna or some other spiritual attainment is not clear) by the ascetics or Brahmins. 223 Chapter III.I.50: 謂諸沙門 婆羅門, 於色著色, 不知大患, 亦不捨離 如實而不知, 此非沙門 婆羅門 於沙門不知沙門威儀, 於婆羅門不知婆羅門威儀 ; 不能己身作證而自遊戲 224 Chapter III.I

124 restriction from sensuality ( 於婬解脫至住四禪正受 ) but makes no note on the refraining from evil deeds. Both the MA and the PV are similar in presenting the idea The PV mentions the limbs of meditations (jhānāṅga) whereas both the ACT and the MA present only a summery of attaining to the four jhānas by the practitioner ( 至住 四禪正受 / 至得第四禪成就遊 ) In respect of the EA s content on this matter, we can find a remarkable dissimilarity in defining the gratification of feeling ( 云何為名痛味 ). It makes no any reference to the concept of jhāna ( 禪 ) as the other three versions do. It defines pleasure of feeling as cognition of a feeling in terms of pleasurable or painful or neitherpleasant nor-unpleasant and recognizing these three kinds of feeling in relation to the experience of outside objects such as enjoying food etc. To have some insight into this statement, this definition of pleasurable feeling is not in line with the commonly found definition in the suttapiṭaka but with the generic definition of feeling (vedanā). Furthermore, it can be said that this definition has been done with regard to the practitioner who observes feelings. In the Pāli Nikāya, in many places, we can meet this sort of note on observing feelings. Seemingly, this section of EA is closer to the description of the mindfulness on feeling in the Satipaṭṭāhanasutta DN.II.298;MN.I.59:Idha bhikkhave bhikkhu sukhaṁ vedanaṁ vediyamāno Sukhaṁ vednaṁ vediyāmîti pajānāti.dukkhaṁ vedanaṁ vediyamāno Dukkhaṁ vedanaṁ vediyāmîti pajānāti. Adukkhamasukhaṁ vedanaṁ vediyamāno Adukkhamasukhaṁ vedanaṁ vediyāmiti pajānāti. Sāmisaṁ vā sukhaṁ vedanaṁ vediyamāno Sāmisaṁ sukhaṁ vedanaṁ vediyāmîti pajānāti. Nirāmisaṁ vā sukhaṁ vedanaṁ vediyamāno Nirāmisaṁ sukhaṁ vedanaṁ vediyāmîti pajānāti.. Nirāmisaṁ vā dukkhaṁ vedanaṁ vediyamāno Nirāmisaṁ dukukhaṁ vedanaṁ vediyāmîti pajānāti. Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno Sāmisaṁ adukkhamasukhaṁ vedanaṁ vediyāmîti pajānāti. Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vediyamāno Nirāmisaṁ adukkhamasukhaṁ vedanaṁ vediyāmîti pajānāti; T2, 568b~568c (EA version of the Satipaṭṭāanasutta): 云何比丘內觀痛痛? 於是, 比丘得樂痛時, 即自覺知我得樂痛 ; 得苦痛時, 即自覺知我得苦痛 ; 得不苦 不樂痛時, 即自覺知我得不苦 不樂痛 若得食樂痛時, 便自覺知我得食樂痛 ; 若得食苦痛時, 便自覺知我得食苦痛 ; 若得食不苦 不樂痛時, 亦自覺知我食不苦 不樂痛 ; 若得不食樂痛時, 便自覺知我得不食樂痛 ; 若得不食苦痛時, 亦自覺知我不食苦痛 ; 若得不食不苦 不樂痛時, 亦自覺知我得不食不苦 不樂痛 如是, 比丘內自觀痛 123

125 According to the Cūlavedallasutta in the Majjhima Nikāya, whatever is felt bodily or mentally as pleasant and soothing is a pleasant feeling. 226 The Pāli text refers to the freedom from affliction as the highest gratification in the case of feelings. 227 Any of these two definitions, has not been included in the EA. 53. Moreover, the EA continues its definition of gratification of feeling adding the fact that it is impossible for one to simultaneously experience all the three types of feelings at a moment; if one feels pleasurable feeling, then he neither can feel painful feeling nor can feel neutral feeling, but the pleasurable feeling. It is the same for the painful or for the neutral feeling. This idea is also completely not known to the PV, ACT and MA three parallels. 228 The contents found in 52 and 53 sections of EA prove that there had been different views on the definition of gratification of feeling among different Buddhist sects which possessed their own suttapiṭakas. Another hypothesis that can be arrived in is that during the course of oral tradition, some changes have occurred to the texts. 57. In translating the word vipariṇāmadhammā, ACT uses the Chinese word 盡法.MA has translated it as 滅法 and EA renders it as 變易法. A matter should be noted here is that EA translation has missed the characteristic of suffering 苦, which is given as one of the three sorts of perils found in feeling. 226 MLDB.p Ibid. p.184: Abyāpajjhaparamāhaṁ bhikkhave vedanānaṁ assādaṁ vadāmi. 228 We can say that this interpretation given for the gratification of feeling is a different way of interpretation adopted by the Mahasanghika School. The Ekottaragama version of the Satipatthanasutta contains this idea but is not found in the Pali version of the Satipatthanasuttas. As we mentioned above, Ekottaragama is considered belonging to the Mahasanghikas. So, the same account is found both in the Mahadukkhakkahnda and Satipatthana Suttas. The passage in the Ekottaragama Satipatthanasutta runs as follow: T2,568c: 復次, 若復比丘得樂痛時, 爾時, 不得苦痛, 爾時, 自覺知我受樂痛 ; 若得苦痛時, 爾時, 不得樂痛, 自覺知我受苦痛 ; 若得不苦 不樂痛時, 爾時, 無苦 無樂, 自覺知我受不苦 不樂痛 Compare with the Mahādukkhandhasutta of the EA: T2, 606b: 復次, 比丘得樂痛, 爾時, 不得苦痛, 亦復無不苦不樂痛 爾時, 我唯有樂痛 ; 若得苦痛時, 爾時, 無有樂痛, 亦無不苦不樂痛, 唯有苦痛 若復, 比丘得不苦不樂痛時, 爾時, 無有樂痛 苦痛, 唯有不苦不樂痛 124

126 Refer to The EA has put this section in a different way. As it records: 229 There are recluses and Brahmins who are indulged in feeling, neither understand its great danger nor abandon it. Those who do not understand (feeling) as it is, neither are recluses nor are Brahmins. The recluses do not know the disciplines of recluses, and brahmins do not know the disciplines of brahmins. They are not recluses and Brahmins at all. Moreover, they do not have the religious experiences in order to prove the truth by themselves Refer to This section is concerned about the recluses and Brahmins who are well-aware of feeling. As the text reads: 232 There are recluses and Brahmins who are not indulged in feeling, understand it as a great danger and can abandon it. The recluses know the disciplines of recluses, and brahmins know the disciplines of brahmins. They have the religious experiences in order to prove the truth by themselves This is called the abandonment of feeling. 229 Chapter III.I. 59: 諸有沙門 婆羅門, 於痛著痛, 不知大患, 亦不捨離, 如實而不知, 此非沙 門 婆羅門 於沙門不知沙門威儀 ; 於婆羅門不知婆羅門威儀 不能以身作證而自遊戲 230 PED.p.668: Sacchikaroti means to see with one s eyes, to realize or to experience for one self (DN.I.229;SN.IV.337). 231 MN.I.89: paṭhamaṁ jhanāṁ upasampajja viharati;sn.iii. 8:..akusale dhamme upasampajja viharato..; PED. p. 147: gives the meanings of to attain, enter on acquire and take upon oneself for the word upasampajjati. According to the context, we can assume that the original work must have contained the phrase sacchikatvā upasampajja viharati. The EA does not mention what is realized (whether it is a jhāna or some other spiritual attainment is not clear) by the ascetics or Brahmins. 232 Chapter III.I.60: 諸有沙門 婆羅門, 於痛不著痛, 深知為大患, 能知捨離, 是謂於沙門知沙門威儀 ; 於婆羅門知婆羅門威儀 以身作證而自遊戲 是謂捨離於痛 233 PED.p.668: Sacchikaroti means to see with one s eyes, to realize or to experience for one self (DN.I.229;SN.IV.337). 125

127 61. This idea is found only in the EA version. As the text reads: Again, bhikkhus, if a recluse or a Brahmin does not understand painful feeling, pleasant feeling and neither-painful nor-pleasant feeling as they really are, it is not suitable for him to teach others and cause others to practice. If a recluse or a Brahmin can abandon feeling and can really understand, it is suitable for him to teach others to completely abandon (attachment to) feeling. This is called abandonment of feeling This section is also limited only to EA. It summarizes the three matters discussed in the discourse and the Buddha states that all the Buddhas followed and taught this doctrine in the same manner. Moreover, the Buddha advises monks to constantly engage in meditation ( 坐禪思惟 ) under the trees and in silent places and avoid laziness. The sections 61 and 62 are evident of that EA version had undergone critical changes as to its contents when compared with the PV and other two versions. Conclusion: Through the comparison of the Pāli version of the Mahādukkhakkhandha- sutta with its three Chinese translations, it was found that the all the four versions share a great similarity concerning the doctrinal teaching of the discourse and the method adopted to present it. A remarkable difference was met only in the case of defining the gratification of feeling between the Pāli version and the Ekottarāgama version. The Pāli version defines the pleasure of feeling as the feeling of non-affliction, which is experienced in the course of attaining the four contemplative 234 MN.I.89: paṭhamaṁ jhanāṁ upasampajja viharati;sn.iii. 8:..akusale dhamme upasampajja viharato..; PED. p. 147: gives the meanings of to attain, enter on acquire and take upon oneself for the word upasampajjati. According to the context, we can assume that the original work must have contained the phrase sacchikatvā upasampajja viharati. The EA does not mention what is realized (whether it is a jhāna or some other spiritual attainment is not clear) by the ascetics or Brahmins. 235 Chapter III.I.61: 復次, 比丘! 若有沙門 婆羅門不知苦痛 樂痛 不苦不樂痛, 如實而不知 復教化人使行者, 此非其宜 若有沙門 婆羅門能捨離痛, 如實而知 復勸教人使遠離之, 此正其宜 是謂捨離於痛 126

128 states (jhāna). But in the Ekottarāgama version, there is no any reference to the four contemplative states and it defines the gratification of feeling in terms of cognitive observation of the arising of pleasant, painful, neutral feelings or the feelings arisen in relation external objects like food. Tending to more analysis, the EA says that one person at a given time experiences only one out of three kinds of feelings. These two facts shed light to consider the various interpretations utilized by the different Buddhist sects regarding dhammic topics. Finally, we can say that all the four versions show no deviation from the main idea in the text. As to the textual differences, we can find that a number of differences exist among the four versions. Those could be due to reasons like the changes occurred during the course of oral-tradition, differences of the versions according to the sectarian origin or the differences occurred during the translation of the works into Chinese. 127

129 Chapter IV: Conclusion In this chapter, I am going to present my findings derived through the comparison of the Pāli discourse with its three Chinese parallels. In spite of the fact that there are many research works appeared in the field of comparing the Nikāyas with the Āgamas, as the field is vast, still exists space for further studies. As a furtherance of studies in this research area, I have tried to read the Mahādukkhakkhndhasutta with its three Chinese parallels included in different collections (MA, EA and ACT) which had been in the use of two different Buddhist sects. Totally, the study represents three different versions of three Buddhist sects Sthavira, Sarvāstivāda and Mahāsanghika. Because one Chinese version is anonymous, we can not decide to which sect it belonged. The similarities and divergences found through comparing the Pāli version with it is three Chinese translations can be divided into two types, conceptual and textual or verbal. The main concept discussed in the discourse is suffering. Based on the three factors contributory to suffering, namely, sensual desire, material form and feelings, all the four the scriptures unfold how suffering arises and how it should be eradicated. The explanation has been implemented in three aspects of gratification, danger and escape relevant to each of these three factors. In spite of the sectarian diversity, all the four versions hold to this basic structure. What is more interesting to see is the similarity shown in the Pāli version, belonging to the Sthavira school and the Chinese version in the Ekottarāgama of the Mahāsanghika school in their unanimity in presenting the primary concept of the discourse. It is historically known that these are first two divisions in the sangha society and the latter is even criticized for changing the Buddha s teaching. 236 In this particular case, we can not find any serious deviation as to the doctrinal position held by Mahāsanghikas. However, the Ekottarāgama version maintains a remarkable divergence in its definition about the gratification of feeling ( 痛味 ). 237 Its definition is the one given in the Satipaṭṭhāna suttas referring to sixfold feeling whereas the Pāli version and the two other Chinese versions define it in terms of the non-afflicting thought gained by cultivating four rūpa jhānas. This implies that there had been different approaches in explaining 236 Dīpavamasa, Chap.4 in E.W. Adikaram, Early History of Buddhism in Ceylon, p.79f 237 See: Nos.52&53 in the comparison chart. 128

130 versions. 240 As to the second category of findings, textual similarities and divergences, we certain dhammic matters by different sects. Actually, this trend of emerging different interpretations to the Buddha s teaching was among the disciples even at the Buddha s time. 238 This sort of divergences, as R.Gombrich points out that it might be due to the debates among the authors/compilers/reciters of the texts. 239 In addition to this major difference, we can find some more differences in interpretations among different can find a number of such places in the four versions. From the step of arranging the text into chapters, in many places, similarities, divergences and additions are notable. The Pāli version of the discourse Mahādukkhakkhandha is included in the second chapter of the Majjhima Nikāya whereas Sanghadeva s version is included in the ninth chapter of the Madhyamāgama. In certain occasions, additional phrases have included without any logical reason. For example, the Pāli version, the MA and the ACT versions only mentions three topics, sensual desire, material form, and feeling on which the discussion is built up. Yet, at the beginning, the Ekottarāgama version mentions four topics by adding saññā ( 想論 ) to the main three topics. This reference is met only once and nowhere else in the discourse it is discussed. This sort of additions might be due to the long course of oral tradition by which the texts were transmitted. A characteristic notable is that certain texts had not liked to maintain repetitions when it needs only to mention a single fact. For example, the Pāli version refers in detail to all the four jhānas to define gratification of feeling whereas MA and ACT just namely refers to them. In certain occasions, however, all the versions maintain similar repetitions. Finally, we can conclude that different versions of certain discourses found in the Pāli Nikāya and Chinese Āgama, generally hold a great similarity with regard to concepts discussed and the textual contents while in a limited number of occasions, they maintain different interpretations to conceptual matters with extra verbal inclusions. 238 SN.IV. 223f: Pañcakanga discourse on feeling 239 R,Gombrich, How Buddhism Began, p See: No.10 in the comparison chart. 129

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