佛說一切流攝守因經
 
    後漢安息國三藏安世高譯
聞如是。一時佛在拘留國留國聚會法議思
惟。是時佛告比丘。比丘應唯然。比丘便從
佛受教。佛便說是。智者見者比丘為得流盡。
不智者不見者流不得盡。何等比丘智者見
者令流得盡。不智不見者流不得盡。但為本
觀非本觀。非本觀者。未有欲便有欲生。已生
欲欲便增生不致。未生有流亦癡流便生。已
生有亦癡便增多不致。癡者比丘。不聞者世
間人。不見慧者。亦不從慧人聞法。亦不從慧
人受教誡。亦不從慧人分別解。便得非本念。
令未生流便生。已生流令增饒不致。未生有
亦癡便生。已生有亦癡便增饒不致。以不
知不解。如有令不可念法便念。可應念法者
便不念。以應念法不念。不應念法者便念。
便愛流生。已愛流生便增多不致。未生愛
流亦癡流便生。已生愛流亦癡流。便增多不
致。聞者比丘道德弟子以見慧者。以從慧者
受教誡。亦從慧者分別解。便是如有知。非本
念者。未生愛流便生。已生愛流便增多不致。
未生愛流亦癡流便生。已生愛流亦癡流。便
增多不致。本念者。未生愛流不生。已生愛
流能捨。未生愛流亦癡流不生。已生愛流亦
癡流能捨。若是如有知便所法不應念便
不念。所應念法便念。以不應念法不念。應
念法者念。令未生愛流不生。已生愛流便
捨解。未生愛流亦癡流不生。已生愛流亦癡
流便捨解。亦有比丘為七流。從是惱生從是
熱從是憂。何等為七。有比丘有流從見斷。有
流從攝斷。有流從避斷。有流從更斷。有流
從忍斷。有流從曉斷。有流從行念斷。何等
比丘。流從見斷。是聞比丘癡不聞者世間人。
不見賢者。亦不從賢者解。亦不從賢者解教
誡。令如是非本念。前世我為有不。前世我為
無有不。前世我為何等。前世我為云何。未來
世我當有不。未來世我當無有不。未來世我
當云何。未來世我云何為。自身爭疑有何等
有。是人從何來。當復往至何許。是要當云何。
以如是非本念者。為六處疑生異異結生。莊
有是身。莊無有是身。是為疑生生自計身身
見。如是疑生生自計是身是我身。為是疑生
身生身相見。為是疑生生非身見是身。為是
疑生生計是為是我身。所覺所說所作所更
所舉所起。彼彼處處。所作所行善惡受罪。止
不生亦生亦爾。
是比丘結令結疑令疑。惡疑不正見跳疑結
疑相著。比丘不聞者世間人。從是苦習有從
是生致。聞者比丘道弟子。是苦如有知。是
習如有知。是盡滅如有知。是苦滅行令滅如
有知。如是知已。如是見便三縛結畢盡。一者
身結。二者疑結。三者行願結。以是三結盡。便
隨道得一不復墮惡處。當得度世。在人間天
上。不過七世已更七世便畢苦。若比丘不知
者不見者所生流。從惱熱憂令從見者斷。為
是流惱熱憂不復有。是名為比丘從見流斷。
何等為比丘流從守斷。是聞比丘行者。眼見
色。攝眼根自守。行惡露觀。念本從所生。比丘
眼根不守攝。行令從惡露觀。從念本所生流
惱熱憂。以眼根守攝。止便從惡露見本觀。便
所流惱熱憂便不有。是為比丘流從守斷。耳
鼻口身意亦爾。
何等為比丘流從避斷。是聞比丘行者。所應
從自守。避弊象避弊馬避弊牛避弊狗避弊
虺避深坑避蒺藜避溪避危避陂池避山避
不安避河避深澗避惡知識避惡伴避惡求避
惡受避惡處避惡臥具所臥具。從賢者疑生。
如是應比丘當避。如是上說不離所生流
惱熱憂已得避。令是流惱熱憂不復有。是名
為比丘流從避斷。何等為比丘流從用斷。是
聞比丘行者。從所用被服。不綺故不樂故不
貪故不嚴事故。但為令是身卻蚊蚋風日曝
含毒相更從亂意生亦自守。所食不樂故不
貪故不健故不端正故。但令是身得住行道
故。供養令斷故。痛痒新痛痒不復起。令從
是差不隨罪得力安隱行。令從所更臥具床
席。不綺故不樂故不貪故不嚴事故。但令從
是是身以有用劇苦疲惓令得止。亦令從
所樂用樂所用。不綺故不樂故不貪故不嚴
事故。但為令從是是身以生有痛惱大劇甚
痛不可意。從斷令救令解。止若比丘從不用
故。生流惱熱憂以從用得止。為所流惱熱憂
不復有。是名為諸比丘流從以更得斷。
何等為比丘流從忍斷。是聞比丘行者。發精
進行令斷惡法。受清淨法行增發膽力。堅精
進方便不捨清淨法。方便聽令是身肌肉骨
消乾壞并髓肪皮。但令所應發精進所得。令
得膽者堅者精進方便者。所求未得精進不
可中止。便行者比丘。能忍寒熱飢渴蚊蚋風
日曝令止。含毒從聞不可語言憍慢意以來。
能忍能暇以生有含毒痛惱不可意劇痛能過
止。若比丘從不忍耐所生流熱惱憂。令從過
令從是行。不復流惱熱憂令得止。是名為比
丘流從忍耐斷。
何等為比丘流從曉斷。是聞諸比丘。比丘已
生欲令不聽不過捨曉相卻。離已生瞋恚不
聽不過捨曉相卻。離已生殺欺盜不聽不過
捨曉相卻離。若諸比丘。不從曉生流惱熱憂
已從曉不生。便所流惱熱憂令無復有。是名
為諸比丘流從曉斷。
何等為比丘流從增行斷。是聞諸比丘意
比丘意覺有增念行獨坐止卻猗離惡轉法。
分別覺亦如是。精進覺亦如是。喜覺亦如是。
猗覺亦如是。定覺亦如是。觀卻覺行亦如是。
不聽不過捨曉相卻。若諸比丘。不行不增所
生流惱熱憂已行增。為所流惱熱憂不復有
是名為諸比丘流從行增斷。
若諸比丘。所流應從見斷。已從見斷。若所流
應從守攝斷。已從守攝斷。若流因從避斷。已
從避斷。若流因從用斷。已從用斷。若流因從
忍過斷。已從忍過斷。若流因從曉斷。已從
曉斷。若流因從行增斷。已從行增斷。是名
為諸比丘一切流攝守因。已壞惡愛從世間。
逮得度世捨縛結得要離苦。佛說是。從是聞
比丘意受喜行得度世竟得道。
佛說一切流攝守因經
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          網頁版大藏經之資料來源:中華電子佛典協會

             以下是資料來源的相關訊息:

【經文資訊】大正新脩大藏經 第一冊 No. 31《一切流攝守因經》

【版本記錄】CBETA 電子佛典 V1.6 (Big5) 普及版,完成日期:2006/04/12

【編輯說明】本資料庫由中華電子佛典協會(CBETA)依大正新脩大藏經所編輯

【原始資料】蕭鎮國大德提供,張文明大德提供,北美某大德提供

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# Taisho Tripitaka Vol. 1, No. 31 一切流攝守因經

# CBETA Chinese Electronic Tripitaka V1.6 (Big5) Normalized Version, Release Date: 2006/04/12

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Text as provided by Mr. Hsiao Chen-Kuo, Text as provided by Mr. Chang Wen-Ming, Text as provided by Anonymous, USA

# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm

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佛說一切流攝守因經

本經佛學辭彙一覽(共 37 條)

三縛

三藏

不生

六處

分別

方便

比丘

世間

正見

生身

安世高

安隱

有流

行者

行願

佛說

弟子

見流

身見

身相

供養

念法

所作

得度

得道

清淨

眼根

惡知識

惡露

智者

善惡

疑結

精進

聞法

熱惱

瞋恚

憍慢