From:
雜阿含經 Related Discourses 1
(二五九) 42. Direct Realization
如是我聞。 Thus I have heard:
一時佛住王舍城迦蘭陀竹園。 One time, the Buddha was staying in the Kalandaka’s Bamboo Park of Rājagṛha.
爾時尊者舍利弗。共摩訶拘絺羅。在耆闍崛山。 At the time, the Venerable Śāriputra and Mahākauṣṭhila was present on Mount Gṛdhrakūṭa.
摩訶拘絺羅晡時從禪起。詣舍利弗所。 In the afternoon, Mahākauṣṭhila got up from meditation and visited Śāriputra.
共相問訊。相娯悦已。却坐一面。 They exchanged greetings and pleasantries, and then he sat to one side.
時摩訶拘絺羅語舍利弗。 Mahākauṣṭhila then said to Śāriputra,
欲有所問。仁者寧有閑暇。見答以不。 “Sir, I would like to ask a question. Would you have a moment to answer it?”
舍利弗言。 Śāriputra said,
仁者且問。知者當答。 “Sir, you may ask. I’ll answer with that I know.”
時摩訶拘絺羅問舍利弗言。 Mahākauṣṭhila then asked Śāriputra,
若比丘。未得無間等法。欲求無間等法。云何方便求。 “If a monk who has yet to attain direct realization wishes to pursue direct realization, what method does he pursue?
思惟何等法。 What teaching does he contemplate?”
舍利弗言。 Śāriputra replied,
若比丘。未得無間等法。欲求無間等法。精勤思惟。 “If a monk who has yet to attain direct realization wants to pursue direct realization, he diligently contemplates this:
五受陰如病如癰如刺如殺。 ‘The five acquired aggregates are like illnesses, abscesses, thorns, and killers.
無常苦空非我。 They are impermanent, painful, empty, and not self.’
所以者何。 Why is that?
是所應處故。 Because it’s appropriate for his situation.
若比丘。於此五受陰。精勤思惟。得須陀洹果證。 If a monk diligently contemplates these five acquired aggregates, he’ll realize the fruit of stream entry.”
又問。 Mahākauṣṭhila also asked,
舍利弗。得須陀洹果證已。欲得斯陀含果證者。 “Śāriputra, suppose he wants to realize the fruit of once-returning after realizing the fruit of stream entry.
當思惟何等法。 What teaching should he contemplate?”
舍利弗言。 Śāriputra replied,
拘絺羅。已得須陀洹果證已。欲得斯陀含果證者。亦當精勤思惟。 “Kauṣṭhila, someone who wants to realize the fruit of once-returning after realizing the fruit of stream entry should also diligently contemplate this,
此五受陰法如病如癰如刺如殺。 ‘The five acquired aggregates are like illnesses, abscesses, thorns, and killers.
無常苦空非我。 They are impermanent, painful, empty, and not self.’
所以者何。 Why is that?
是所應處故。 Because it’s appropriate for his situation.
若比丘。於此五受陰。精勤思惟。得斯陀含果證。 If a monk diligently contemplates these five acquired aggregates, he’ll realize the fruit of once-returning.”
摩訶拘絺羅又問舍利弗言。 Mahākauṣṭhila also asked Śāriputra,
得斯陀含果證已。欲得阿那含果證者。 “Suppose he wants to realize the fruit of non-returning after realizing the fruit of the once-returning.
當思惟何等法。 What teaching should he contemplate?”
舍利弗言。 Śāriputra replied,
拘絺羅。得斯陀含果證已。欲得阿那含果證者。當復精勤思惟。 “Kauṣṭhila, someone who wants to realize the fruit of non-returning after realizing the fruit of once-returning should also diligently contemplate this,
此五受陰法。如病如癰如刺如殺。 ‘The five acquired aggregates are like illnesses, abscesses, thorns, and killers.
無常苦空非我。 They are impermanent, painful, empty, and not self.’
所以者何。 Why is that?
是所應處故。 Because it’s appropriate for his situation.
若比丘。於此五受陰。精勤思惟。得阿那含果證。 If a monk diligently contemplates [65c] these five acquired aggregates, he’ll realize the fruit of non-returning.”
摩訶拘絺羅又問舍利弗言。 Mahākauṣṭhila also asked Śāriputra,
得阿那含果證已。欲得阿羅漢果證者。 “Suppose he wants to realize the fruit of the arhat after realizing the fruit of non-returning.
當思惟何等法。 What teaching should he contemplate?”
舍利弗言。 Śāriputra replied,
拘絺羅。得阿那含果證已。欲得阿羅漢果證者。當復精勤思惟。 “Kauṣṭhila, someone who wants to realize the fruit of the arhat after realizing the fruit of non-returning should also diligently contemplate this,
此五受陰法如病如癰如刺如殺。 ‘The five acquired aggregates are like illnesses, abscesses, thorns, and killers.
無常苦空非我。 They are impermanent, painful, empty, and not self.’
所以者何。 Why is that?
是所應處故。 Because it’s appropriate for his situation.
若比丘。於此五受陰法。精勤思惟。得阿羅漢果證。 If a monk diligently contemplates these five acquired aggregates, he’ll realize the fruit of the arhat.”
摩訶拘絺羅又問舍利弗。 Mahākauṣṭhila also asked Śāriputra,
得阿羅漢果證已。復思惟何等法。 “After he attains fruit of the arhat, then what teaching does he contemplate?”
舍利弗言。 Śāriputra replied,
摩訶拘絺羅。阿羅漢亦復思惟 “Mahākauṣṭhila, an arhat also contemplates this,
此五受陰法。如病如癰如刺如殺。 ‘The five acquired aggregates are illnesses, abscesses, thorns, and killers.
無常苦空非我。 They are impermanent, painful, empty, and not self.’
所以者何。 Why is that?
爲得未得故。證未證故。見法樂住故。 Because he has attained what was yet to be attained, realized what was yet to be realized, and sees the teaching’s abode of happiness.”
時二正士各聞所説。歡喜而去 Those two upright men each heard what was taught, rejoiced, and departed.