漏分布經

Thus have I heard:

At one time the Buddha was dwelling in the land of the Kurus, at a place of governance called "Dharma" (the capital town of Kammāsadhamma of the Kurus?).

At that time the people of the land of the Kurus were living there. Then the Buddha addressed the bhikkhus; the bhikkhus replied, "Yes, indeed," and turned toward the Buddha to listen to his teaching. The Buddha then spoke thus:

"Bhikkhus, listen well. I shall expound the Dharma—good in the beginning, good in the middle, good in the end—possessed of benefit, possessed of skillful means, complete in meaning, revealing the holy life. Listen attentively and receive it well, so as to keep in mind what is heard."

The bhikkhus replied, "Just so!" And they turned toward the Buddha to listen to the teaching of the Dharma. The Buddha then spoke thus:

"A bhikkhu must know the āsavas (taints); must also know their source; must also know that through the āsavas one undergoes calamity; must also know the distribution of the āsavas; must also know the cessation of the āsavas; must also know what practice is to be undertaken to bring the āsavas to an end. A bhikkhu must know feeling; must also know the cause of feeling; must also know that through feeling one undergoes calamity; must also know the distribution of feeling; must also know the cessation of feeling; must also know what practice is to be undertaken to end feeling.

A bhikkhu should know perception; should also know the source of perception; should also know that through perception one undergoes calamity; should also know the distribution of perception; should also know what practice is to be undertaken to end perception.

A bhikkhu must know craving; must also know the source of craving; must also know that through craving one undergoes calamity; must also know the distribution of craving; must also know the cessation of craving; must also know what practice is to be undertaken so that there is no more craving.

A bhikkhu must know activity (saṅkhāra); must also know the cause of activity; must also know that through activity one undergoes calamity; must also know the distribution of activity; must also know the cessation of activity; must also know what practice is to be upheld so that there is no more activity.

A bhikkhu must know suffering; must also know the cause of suffering; must also know that through suffering one undergoes calamity; must also know the distribution of suffering; must also know the cessation of suffering; must also know what practice is to be undertaken so that there is no more suffering.

A bhikkhu must know the āsavas; must also know the cause of the āsavas; must also know that through the āsavas one undergoes calamity; must also know the distribution of the āsavas; must also know the cessation of the āsavas; must also know what practice is to be undertaken to bring the āsavas to an end.

What is meant by "must know the āsavas"? There are three āsavas:

1. The āsava of sensual desire (kāmāsava).

2. The āsava of existence (bhavāsava).

3. The āsava of delusion (avijjāsava).

Thus does one know the āsavas.

What is meant by "must know the source of the āsavas"? It is this: delusion is the root of the āsavas; on account of it the āsavas come to be. Thus does one know the source of the āsavas.

What is meant by "through the āsavas there is calamity"? It is this: through delusion there are tainted actions; as the action is, so must one undergo the corresponding calamity—either being born in a good place, or falling into an evil place. Thus does one know that through the āsavas one undergoes calamity.

What is meant by "know the distribution of the āsavas"? It is this: by differing actions one falls into the hells, or by differing actions one falls among the animals, or by differing actions one falls among the hungry ghosts, or by differing actions one is born up in the heavens, or by differing actions one is born among humankind. This is called knowing the distribution of the āsavas.

What is meant by "must know the cessation of the āsavas"? It is this: when delusion has ceased, the āsavas then cease; thus do the āsavas cease. This is to know the cessation of the āsavas.

What is meant by "must know what practice is to be upheld so that the āsavas cease"? It is the eightfold path of practice:

1. Right view.

2. Right intention.

3. Right speech.

4. Right action.

5. Right livelihood.

6. Right effort (skillful means).

7. Right mindfulness.

8. Right concentration.

Thus does one know what practice is to be upheld to bring the āsavas to an end.

O bhikkhus, when a bhikkhu has thus known the āsavas, thus known the cause of the āsavas, thus known that through the āsavas one must undergo calamity, thus known the distribution of the āsavas, thus known the cessation of the āsavas, thus known the practice to be undertaken whereby the āsavas are brought to cessation—this is called a bhikkhu who feels remorse, becomes disenchanted, departs from the world, and through pure practice attains the Path, causing the āsavas to be brought to an end.

A bhikkhu must know feeling; must also know the cause of feeling; must also know that through feeling one undergoes calamity; must also know the distribution of feeling; must also know the cessation of feeling; must also know what practice is to be undertaken to bring feeling to cessation.

What is it to know feeling? There are three kinds of feeling:

1. Pleasant feeling.

2. Painful feeling.

3. Feeling that is neither pleasant nor painful.

Thus does one know feeling.

What is it to know the source of feeling? It is this: it arises from pondering upon what is false and vain. Thus does one know the source of feeling.

What is it to know that through feeling one undergoes calamity? It is this: there is a kind of pondering-contact that leads to suffering. Thus does one know that from feeling one comes to calamity.

What is it to know the distribution of feeling? Bhikkhus, when a bhikkhu makes contact with pleasant feeling, he knows it is contact with pleasant feeling; when he makes contact with painful feeling, he knows it is contact with painful feeling; when he makes contact with feeling that is neither painful nor pleasant, he knows he is in contact with feeling that is neither pleasant nor painful. When the body makes contact with pleasant feeling, he knows the body is in contact with pleasant feeling; when the body makes contact with painful feeling, he knows the body is in contact with painful feeling; when the body makes contact with feeling that is neither painful nor pleasant, he knows the body is in contact with feeling that is neither painful nor pleasant.

When the mind's intentness makes contact with pleasant feeling, he knows the mind's intentness is in contact with pleasant feeling; when the mind's intentness makes contact with painful feeling, he knows the mind's intentness is in contact with painful feeling; when the mind's intentness makes contact with feeling that is neither painful nor pleasant, he knows the mind's intentness is in contact with feeling that is neither painful nor pleasant.

When pleasant feeling arises through seeking, he knows pleasant feeling has arisen through seeking. When painful feeling arises through seeking, he knows painful feeling has arisen through seeking. When feeling that is neither painful nor pleasant arises through seeking, he knows that feeling which is neither painful nor pleasant has arisen through seeking.

When pleasant feeling arises not through seeking, he knows pleasant feeling has arisen not through seeking. When painful feeling arises not through seeking, he knows painful feeling has arisen not through seeking. When feeling that is neither painful nor pleasant arises not through seeking, he knows that feeling which is neither painful nor pleasant has arisen not through seeking.

When pleasant feeling arises through dwelling in the household life, he knows pleasant feeling has arisen through dwelling in the household life. When painful feeling arises through dwelling in the household life, he knows painful feeling has arisen through dwelling in the household life. When feeling that is neither painful nor pleasant arises through dwelling in the household life, he knows that feeling which is neither painful nor pleasant has arisen through dwelling in the household life.

When pleasant feeling arises through forsaking the household life, he knows pleasant feeling has arisen through forsaking the household life. When painful feeling arises through forsaking the household life, he knows painful feeling has arisen through forsaking the household life. When feeling that is neither painful nor pleasant arises through forsaking the household life, he knows that feeling which is neither painful nor pleasant has arisen through forsaking the household life.

Thus does one know the distribution of feeling.

What is it to know the cessation of feeling? It is this: by being mindful of relinquishment, feeling then ceases. Thus does one know the cessation of feeling.

What is it to know the practice to be undertaken so that feeling ceases? It is the eightfold path of practice:

1. Right view.

2. Right intention.

3. Right speech.

4. Right action.

5. Right livelihood.

6. Right effort (skillful means).

7. Right mindfulness.

8. Right concentration.

Thus does one know the practice to be undertaken to bring feeling to cessation.

O bhikkhus, when a bhikkhu has thus known feeling, thus known the cause of feeling, thus known that through feeling one undergoes calamity, thus known the distribution of feeling, thus known the cessation of feeling, thus known the practice to be undertaken to bring feeling to cessation—this is called a bhikkhu who feels remorse, becomes disenchanted, departs from the world, and through pure practice attains the Path, causing feeling to be brought to an end.

A bhikkhu must know perception; must know the source of perception; must know that through perception one undergoes calamity; must also know the distribution of perception; must also know what practice is to be undertaken to bring perception to cessation.

What is it to know perception? There are four kinds of perception:

1. Limited perception.

2. Abundant perception.

3. Measureless perception.

4. The perception of nothingness, in which nothing is employed.

Thus does one know perception.

What is it to know the source of perception? Accumulation is the source of perception. Thus does one know the source of perception.

What is it to know that from perception there is calamity? It is this: as perception does, as perception acts. This is called the deed, the action. Thus does one know that through perception one undergoes calamity.

What is it to know the distribution of perception? It is this: perception of form is one thing, perception of sound is another, perception of scent is another, perception of taste is another, and perception of the coarse and the subtle that the body experiences is another. Thus does one know the distribution of perception.

What is it to know the cessation of perception? It is this: when perception is exhausted, perception then ceases. Thus does one know the cessation of perception.

What is it to know the practice to be undertaken to bring perception to cessation? It is the eightfold kind of practice: 1. Right view. 2. Right intention. 3. Right speech. 4. Right action. 5. Right livelihood. 6. Right effort (skillful means). 7. Right mindfulness. 8. Right concentration. Thus does one know the practice to be undertaken to bring perception to cessation.

O bhikkhus, when a bhikkhu has thus known perception, thus known the source of perception, thus known that through perception one must undergo calamity, thus known the distribution of perception, thus known the cessation of perception, thus known the practice to be undertaken whereby perception is brought to cessation—this is called a bhikkhu who feels remorse, becomes disenchanted, departs from the world, and through pure practice attains the Path, causing perception to be brought to an end.

A bhikkhu should know craving; must also know the source of craving; must also know that through craving calamity is brought about; must also know the distribution of craving; must also know the cessation of craving; must also know what practice is to be undertaken to bring craving to cessation.

What is it to know craving? It is this: craving has five kinds—the desire to obtain, the desire that prevails in the mind, the love of desire, form that follows one's wishes and leads to attachment and intimacy. What are the five?

1. The forms cognized by the eye-faculty that are lovely, desired, supreme in the mind's longing, beloved, conforming to one's wishes, fit to be coveted, easy to grow intimate with.

2. The sounds cognized by the ear that are desired, supreme in the mind's longing, beloved, conforming to one's wishes, fit to be coveted, easy to grow intimate with.

3. The scents cognized by the nose that are desired, supreme in the mind's longing, beloved, conforming to one's wishes, fit to be coveted, easy to grow intimate with.

4. The tastes cognized by the mouth that are desired, supreme in the mind's longing, beloved, conforming to one's wishes, fit to be coveted, easy to grow intimate with.

5. The coarse and subtle tangibles known through the body's contact that are desired, supreme in the mind's longing, beloved, conforming to one's wishes, fit to be coveted, easy to grow intimate with.

Thus does one know craving.

What is it to know the source of craving? It is volition (cetanā). Thus does one know the source of craving.

What is it to know that on account of craving one must undergo calamity? If craving has been produced and desire has arisen, then there comes contention and expectation, and there arise thoughts of calamity. Hence one must accordingly undergo calamity—either coming to a good place or entering an evil place. Thus does one know that through craving one undergoes calamity.

What is it to know the distribution of craving? It is this: craving for form is one thing, craving for sound is another, craving for scent is another, craving for taste is another, and craving for the coarse and subtle things contacted by the body is another. Thus does one know the distribution of craving.

What is it to know the cessation of craving? It is this: when volition has ceased, craving then ceases. Thus does one know the cessation of craving.

What is it to know the practice to be undertaken to bring craving to cessation? It is the eightfold path of practice:

1. Right view.

2. Right intention.

3. Right speech.

4. Right action.

5. Right livelihood.

6. Right effort (skillful means).

7. Right mindfulness.

8. Right concentration.

Thus does one know the practice to be undertaken to bring craving to cessation.

O bhikkhus, when a bhikkhu has thus known craving, thus known the cause of craving, thus known that through craving one must undergo calamity, thus known the distribution of craving, thus known the cessation of craving, thus known the practice to be undertaken to bring craving to cessation—this is called a bhikkhu who feels remorse, becomes disenchanted, departs from the world, practices purity, attains the Path, and causes craving to be brought to an end.

A bhikkhu should know activity (saṅkhāra); must also know the source of activity; must also know that through activity one undergoes calamity or merit; must also know the distribution of activity; must also know the cessation of activity; must also know what practice is to be undertaken to bring activity to cessation.

What is it to know activity? It is this: that which is held in mind without departing—this is called activity.

What is it to know the source of activity? It is this: from craving there is the conditioned (bhava); from the action of craving there is the root of activity. Thus does one know the source of activity.

What is it to know that through activity one must undergo calamity or merit? It is this: a dark deed must bring evil calamity that causes one to fall, while a pure deed brings about pure merit, causing one to be born on high. This is to know that through activity one must undergo calamity or merit.

What is it to know the distribution of activity? It is this: there is the dark deed, and following its darkness one undergoes calamity; there is the pure deed, and through its purity one obtains pure merit. Because there are dark deeds and pure deeds, they lead to dark karma or to white karma, to calamity or to merit. There is also the deed that is neither dark nor pure, and through it one obtains merit; deed by deed, each comes to complete cessation. Thus does one know the distribution of activity.

What is it to know the cessation of activity? It is this: when craving is exhausted, activity then comes to an end. Thus does one know the cessation of activity.

What is it to know the practice to be undertaken to bring action to cessation? It is the eightfold path of practice:

1. Right view.

2. Right intention.

3. Right speech.

4. Right action.

5. Right livelihood.

6. Right effort (skillful means).

7. Right mindfulness.

8. Right concentration.

Thus does one know the practice to be undertaken to bring activity to cessation.

O bhikkhus, if a bhikkhu has thus known activity, thus known the root of activity, thus known that through activity one must undergo calamity, thus known the distribution of activity, thus known the cessation of activity, thus known the practice to be undertaken to bring activity to cessation—this is called a bhikkhu who feels remorse, turns away in revulsion from the world, and through pure practice attains the Path, causing activity to be brought entirely to an end.

A bhikkhu must know suffering; must also know the cause of suffering; must also know that through suffering one undergoes calamity; must also know the distribution of suffering; must also know the cessation of suffering; must also know what practice is to be undertaken to bring suffering to cessation.

What is it for a bhikkhu to know suffering? It is this: a bhikkhu must know that birth is suffering, must know that aging is suffering, must know that sickness is suffering, must know that death is suffering, must know that to meet with foes is suffering, must know that separation from what is loved is suffering, must know that to seek and not obtain is suffering, must know that the source of the five aggregates is suffering. Thus does one know suffering.

What is it to know the source of suffering? The root is delusion; delusion is the source of suffering. Thus does one know the source of suffering.

What is it to know that through suffering one undergoes calamity? It is this: a foolish, deluded worldly person who has not heard the scriptures, while experiencing in the body fierce painful feelings, intense suffering that cannot be borne, ought to bring an end to such thoughts; yet instead, following what is external, longing for external conditioned phenomena, relying on what is external, he seeks. There are recluses and brahmins who, from one phrase, two phrases, three phrases, four phrases, five phrases, a hundred phrases, recite incantations and perform sacrifices, supposing that thereby the body may be freed from suffering—but this is itself a calamity of suffering. Thus does one know that through suffering one undergoes calamity.

What is it to know the distribution of suffering? It is this: there is little suffering yet one undergoes calamity for a long time; or there is little suffering yet one is not afflicted by the calamity of illness; or there is much suffering and one undergoes calamity for a long time; or there is much suffering yet one is freed from the calamity of illness. Thus does one know the distribution of suffering.

What is it to know the cessation of suffering? It is this: when delusion has ceased, suffering then ceases. Thus does one know the cessation of suffering.

What is it to know the practice to be undertaken to bring suffering to cessation? It is the eightfold path of practice:

1. Right view.

2. Right intention.

3. Right speech.

4. Right action.

5. Right livelihood.

6. Right effort (skillful means).

7. Right mindfulness.

8. Right concentration.

Thus does one know the practice to be undertaken to bring suffering to cessation.

O bhikkhus, when a bhikkhu has thus known suffering, thus known the cause of suffering, thus known that through suffering one undergoes calamity, thus known the distribution of suffering, thus known the cessation of suffering, thus known the practice to be undertaken to bring suffering to cessation—this is called a bhikkhu who feels remorse, becomes disenchanted, departs from the world, practices purity and attains the Path, so as to bring suffering to an end.

Thus spoke the Buddha. The bhikkhus received and upheld the Buddha's words; with joyful hearts they put them into practice, and practicing accordingly, they attained the unconditioned purity.

THE BUDDHA SPEAKS THE SŪTRA ON THE DISTRIBUTION OF THE ĀSAVAS