（三）
(3)
聞如是：
Thus have I heard:
一時，佛在舍衛國，行在祇樹給孤獨園。佛告比丘：「有三輩人。何等三？一輩眼不見，二輩一眼，三輩兩眼。無有眼為何等？世間，比丘！有人無有是眼因緣，我當為未得治生，當為治生，無有是意已得，亦復妄用，亦無有是眼，我當為布施，我當為作福，令我從是因緣後世善樂，亦從是上天無有計，是名為無有眼。一眼人名為何等？世間，比丘！一眼者，有如是眼，令我未得財當為得，已得財當為莫折減，但有是眼無有是眼，我當為幻布施，當從是因緣得上天，無有如是眼，是名為一眼。兩眼名為何等？世間，比丘！有人有是眼，令我未得財產當為得致，已致得當為莫折減，有如是眼，亦復有是眼，令我行布施，令從是因緣上天，亦有是眼，是名為兩眼人。
Once, the Buddha was staying in the kingdom of Śrāvastī, at Jetavana, Anāthapiṇḍada's park. The Buddha addressed the monks: "There are three kinds of people. What are the three? One kind is blind in both eyes, one kind has one eye, and one kind has two eyes.
What does it mean to be without eyes? Monks, in this world, some people lack the vision that says, 'I should work to obtain what I have not yet earned, and once earned, use it wisely.' They also lack the vision that says, 'I should practice generosity and do good deeds, so that through these actions I may enjoy happiness in future lives and even ascend to heaven.' This is what it means to be without eyes.
What does it mean to have one eye? Monks, in this world, a person with one eye has this vision: 'I should strive to obtain wealth I have not yet acquired, and once acquired, protect it from loss.' But they lack the vision that says, 'I should practice generosity through skillful giving, so that through these merits I may ascend to heaven.' This is what it means to have one eye.
What does it mean to have two eyes? Monks, in this world, a person with two eyes has this vision: 'I should strive to obtain wealth I have not yet acquired, and once acquired, protect it from loss.' They also have this vision: 'I should practice generosity, so that through these deeds I may ascend to heaven.' This is what it means to have two eyes."
「從後說想盡識，栽盡為思想盡識，如是為思想盡識。何等為思想盡受行識？是為八行識識，諦見到諦定意為八，如是盡思想受行識。何等為思想味識？所為思想因緣生樂得意憙，如是為思想味識。何等為思想惱識？所為思想不常盡苦轉法，如是為思想惱識。何等為思想要識？所思想欲貪能解，欲貪能斷，欲貪能自度，如是為思想要識。
From the perspective of perception, consider the ending of consciousness: when perception is completely eradicated, consciousness is fully comprehended. Thus, one achieves the complete understanding of consciousness through the ending of perception.
What is the practice that leads to the ending of perception and consciousness? It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the practice that leads to the ending of perception and consciousness.
What is the allure of perception and consciousness? It is the pleasant feeling, joy, and delight that arise dependent on perception and consciousness. This is the allure.
What is the danger of perception and consciousness? It is that perception and consciousness are impermanent, subject to suffering, and arise and cease as conditioned phenomena. This is the danger.
What is the escape from perception and consciousness? It is the ability to let go of craving for perception and consciousness, to cut off craving, and to free oneself from craving. This is the escape.
「何等為生死識？為六身生死識，眼栽生死識，耳鼻口身意栽行，如是為生死識。何等為生死習？栽習為生死習識。何等為生死盡識？栽盡為生死盡識。何等為生死欲盡受行識？為是八行識，諦見至諦定為八，如是為生死欲滅受行識。何等為生死味識？所為生死因緣生樂喜意，如是為生死味識。何等為生死惱識？所有生死不常盡苦轉法，如是為生死惱識。何等為生死要識？所為生死欲貪隨欲貪能斷欲能度，如是為生死要識。
"What is the consciousness of birth and death? It is the consciousness of the six sense bases—eye, ear, nose, mouth, body, and mind—each giving rise to the awareness of arising and passing away. This is called the consciousness of birth and death.
What is the origin of birth-and-death consciousness? It arises from the sense bases; the conditioning of these bases is the origin of birth-and-death consciousness.
What is the cessation of birth-and-death consciousness? The cessation of the sense bases is the cessation of birth-and-death consciousness.
What is the practice leading to the cessation of birth-and-death consciousness? It is the Eightfold Path—right view through right concentration, eight practices in all. This is the practice leading to the cessation of birth-and-death consciousness.
What is the satisfaction in birth-and-death consciousness? Whatever joy and delight arise dependent on the causes of birth and death—this is the satisfaction in birth-and-death consciousness.
What is the danger in birth-and-death consciousness? Whatever is impermanent, subject to suffering, and bound to change within birth and death—this is the danger in birth-and-death consciousness.
What is the escape from birth-and-death consciousness? The removal of desire and attachment, the ability to cut off desire and transcend it—this is the escape from birth-and-death consciousness."
「何等為識身？六衰識，眼栽識，耳鼻口身意栽識，如是為識識。何等為識習？命字習為識習，如是習為識。何等為識盡受行為識？命字盡為盡識，如是為識盡。何等為識盡受行為識？八行，諦見至諦定為八，如是為識盡欲受行如諦識。何等為識味知所識？因緣故生樂生喜意，如是為味生為味識知。何等為識惱識？所識為盡為苦為轉，如是為識惱識。何等為要識？所識欲貪能活欲貪能度，如是為要識。
What is the consciousness aggregate? The six forms of consciousness: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. This is called consciousness.
What is the origin of consciousness? Dependent on name-and-form, consciousness arises. This is the origin of consciousness.
What is the cessation of consciousness? With the cessation of name-and-form, consciousness ceases. This is the cessation of consciousness.
What is the path leading to the cessation of consciousness? The Eightfold Path — from right view to right concentration — is the path leading to the cessation of consciousness.
What is the gratification of consciousness? Because of consciousness, pleasant feelings and joy arise. This is the gratification of consciousness.
What is the danger of consciousness? Consciousness is impermanent, brings suffering, and is subject to change. This is the danger of consciousness.
What is the escape from consciousness? Removing and abandoning desire and attachment for consciousness. This is the escape from consciousness.
「如是比丘！七處為覺知。何等為七？色習盡道味苦要，是五陰各有七事。何等為三觀？識亦有七事，得五陰成六衰，觀身為一色，觀五陰為二，觀六衰為三，故言三觀。比丘！能曉七處亦能三觀，不久行修道斷結，無有結意，脫黠活，見道見要，一證受止，已斷生死意行，所作竟，不復來還生死，得道。」
"Monks, there are seven places for awareness. What are the seven? The arising, ceasing, the path, its end, its taste, its drawback, and the release from it—these are the seven aspects of each of the five aggregates. What are the three contemplations? Consciousness also has seven aspects; with the five aggregates complete, the six sense bases arise. Contemplate the body as one, contemplate the five aggregates as two, contemplate the six sense bases as three—therefore, it is called the three contemplations. Monks, one who can understand the seven places and also practice the three contemplations will, before long, cultivate the path and sever the bonds. With no bonds in the mind, liberation is attained with wisdom and clarity; seeing the path and seeing its essence, one is established in a single realization. The wanderings of birth and death are ended, what must be done is done, and one no longer returns to birth and death—this is attaining the path."
佛說如是，比丘歡喜受行。
The Buddha spoke these words, and the monks joyfully accepted them and put them into practice.