Gautama Dhamma

The First Three discourses given by Gautama Buddha at the beginning of his ministry: the Dhamma Cakka Pavattana Sutta 转法轮经 (SN 56:11), the Anatta Lakkhaṇa Sutta 五蕴-非我-相-经(旧译 无我相经)(SN 22:59), and the Āditta pariyāya Sutta 燃烧经(SN 35:28).

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SN 35.28 Ādittapariyāya 燃烧经

有一次，世尊与千位比丘同住在伽耶 Gayā 的伽耶山顶。在那里，世尊对比丘们说：

“比丘们！一切都在燃烧。什么是一切都在燃烧呢？眼在燃烧，色在燃烧，眼识(cakkhu viññāṇa)在燃烧，眼触在燃烧，凡以这眼触为缘生起的或乐受、或苦受、或不苦不乐受，也都在燃烧。以什么燃烧呢？我说‘是以贪(rāga)之火、瞋(dosa)之火、痴(moha)之火在燃烧，以生、老、死在燃烧；以愁、悲、苦、忧、绝望在燃烧’。

“耳在燃烧…… 鼻在燃烧…… 舌在燃烧…… 身在燃烧…… 意(mana, will)在燃烧，法(dhamma, thoughts)在燃烧，意识(manoviññāṇa)在燃烧，意触在燃烧，凡以这意触为缘生起的或乐受、或苦受、或不苦不乐受，也都在燃烧。以什么燃烧呢？我说‘是以贪之火、瞋之火、痴之火在燃烧，以生、老、死在燃烧；以愁、悲、苦、忧、绝望在燃烧’。

“比丘们！如此了知，已受教导的圣弟子将出离(nibbinda, disenchantment)于眼，出离于色，出离于眼识，出离于眼触，出离于以这眼触为缘生起的或乐受、或苦受、或不苦不乐受；出离于耳…… 出离于鼻…… 出离于舌…… 出离于身…… 出离于识……。因出离心而生离欲(virāga, dispassionate, detached)，因离欲而心解脱(vimuccati)，因心解脱而生解脱之智(ñāṇa), 他了知：‘生已尽，梵行已立，所作皆办，不再重复这样子’(‘此生已尽，梵行已立，所作皆办，不受后有’)。‘Destroyed is birth, brahmacariya has been fulfilled, what had to be done has been done, there is no more for thusness (Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāya).’”

这就是世尊所说，比丘们欢喜、愉悦世尊所说。当这个解说说完时，这千位比丘的心Citta不再执取五蕴而从诸染污中解脱。(anupādāya āsavehi cittāni vimucciṃsūti). 

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SN 35.28 Burning

On one occasion the Blessed One was dwelling at Gayā, at Gayā’s Head, together with a thousand bhikkhus. There the Blessed One addressed the bhikkhus thus:

“Bhikkhus, all is burning. And what, bhikkhus, is the all that is burning? The eye is burning, forms are burning, eye-consciousness (cakkhuviññāṇa)is burning, eye-contact is burning, and whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is burning. Burning with what? Burning with the fire of attachment(rāga), with the fire of anger(dosa), with the fire of ignorance(moha); burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

“The ear is burning … … The mind is burning … and whatever feeling arises with mind-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—that too is burning. Burning with what? Burning with fire of attachment(rāga), with the fire of anger(dosa), with the fire of ignorance(moha); burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

“Seeing thus, bhikkhus, the instructed noble disciple experiences disenchantment(nibbinda) towards the eye, towards forms, towards eye-consciousness, towards eye-contact, towards whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant; experiences revulsion towards the ear … towards the mind … towards whatever feeling arises with mind-contact as condition…. Experiencing disenchantment, he becomes dispassionate(virāga). Through dispassion [his mind] is liberated(vimuccati). When it is liberated there comes the knowledge(ñāṇa): ‘It’s liberated.’ He understands: ‘Destroyed is birth, brahmacariya has been fulfilled, what had to be done has been done, there is no more for thusness (this state of being) (Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāya).’”

This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. And while this discourse was being spoken, the minds Citta of the thousand bhikkhus were liberated from the taints by nonclinging (from the five aggregates). (anupādāya āsavehi cittāni vimucciṃsūti).