經號:   
   (AN.6.63 更新)
增支部6集63經/洞察經(莊春江譯)
  「比丘們!我將教導你們洞察法門法的教說你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊
  世尊這麼說:
  「而,比丘們!什麼是洞察法門法的教說呢?比丘們!欲應該被體會,欲的起源與生起應該被體會,欲的差別應該被體會,欲的果報應該被體會,欲滅應該被體會,導向欲滅道跡應該被體會。
  比丘們!受應該被體會,受的起源與生起應該被體會,受的差別應該被體會,受的果報應該被體會,受滅應該被體會,導向受滅道跡應該被體會。
  比丘們!想應該被體會,想的起源與生起應該被體會,想的差別應該被體會,想的果報應該被體會,想滅應該被體會,導向想滅道跡應該被體會。
  比丘們!煩惱應該被體會,煩惱的起源與生起應該被體會,煩惱的差別應該被體會,煩惱的果報應該被體會,煩惱滅應該被體會,導向煩惱滅道跡應該被體會。
  比丘們!業應該被體會,業的起源與生起應該被體會,業的差別應該被體會,業的果報應該被體會,業滅應該被體會,導向業滅道跡應該被體會。
  比丘們!苦應該被體會,苦的起源與生起應該被體會,苦的差別應該被體會,苦的果報應該被體會,苦滅應該被體會,導向苦滅道跡應該被體會。
  而,當像這樣說:『比丘們!欲應該被體會,欲的起源與生起應該被體會,欲的差別應該被體會,欲的果報應該被體會,欲滅應該被體會,導向欲滅道跡應該被體會。』時,於什麼而說呢?比丘們!有這五種欲:有能被眼識知,令人滿意的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的色;有能被耳識知,……的聲音;有能被鼻識知,……的氣味;有能被舌識知,……的味道;有能被身識知,令人滿意的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的所觸,比丘們!然而,在名為聖者之律中,這些不是欲,這些被稱為:欲的種類,男子的欲是貪的意向。
  凡世間中美的,這些不是欲,男子的欲是貪的意向,
  世間中美的只住立在那裡,男子的欲是貪的意向,而慧者們在這裡調伏欲。
  而,比丘們!什麼是欲的起源與生起?比丘們!觸是欲的起源與生起。
  而,比丘們!什麼是欲的差別?比丘們!對色的欲是一種,對聲的欲是一種,對氣味的欲是一種,對味道的欲是一種,對所觸的欲是一種,比丘們!這被稱為欲的差別。
  而,比丘們!什麼是欲的果報?比丘們!凡欲求個別[欲]者,個別個體再生於福分或非福分,比丘們!這被稱為欲的果報。
  而,比丘們!什麼是欲滅?比丘們!觸滅是欲滅,這八支聖道是導向欲滅道跡,即:正見、正志、正語、正業、正命、正精進、正念、正定。
  比丘們!當聖弟子這麼了知欲,這麼了知欲的起源與生起,這麼了知欲的差別,這麼了知欲的果報,這麼了知欲滅,這麼了知導向欲滅道跡,他了知這洞察的梵行為欲滅。當像這樣說:『比丘們!欲應該被體會,……(中略)導向欲滅道跡應該被體會。』時,緣於此而說。
  而,當像這樣說:『比丘們!受應該被體會,……(中略)導向受滅道跡應該被體會。』時,緣於什麼而說呢?比丘們!有這三受:樂受、苦受、不苦不樂受。
  而,比丘們!什麼是受的起源與生起?比丘們!觸是受的起源與生起。
  而,比丘們!什麼是受的差別?比丘們!有肉體的樂受,有精神的樂受;有肉體的苦受,有精神的苦受;有肉體的不苦不樂受,有精神的不苦不樂受,比丘們!這被稱為受的差別。
  而,比丘們!什麼是受的果報?比丘們!凡感受個別[受]者,個別個體再生於福分或非福分,比丘們!這被稱為受的果報。
  而,比丘們!什麼是受滅?比丘們!觸滅是受滅,這八支聖道是導向受滅道跡,即:正見、……(中略)正定。
  比丘們!當聖弟子這麼了知受,這麼了知受的起源與生起,這麼了知受的差別,這麼了知受的果報,這麼了知受滅,這麼了知導向受滅道跡,他了知這洞察的梵行為受滅。當像這樣說:『比丘們!受應該被體會,……(中略)導向受滅道跡應該被體會。』時,緣於此而說。
  而,當像這樣說:『比丘們!想應該被體會,……(中略)導向想滅道跡應該被體會。』時,緣於什麼而說呢?比丘們!有這六想:色想、聲想、氣味想、味道想、所觸想、法想
  而,比丘們!什麼是想的起源與生起?比丘們!觸是想的起源與生起。
  而,比丘們!什麼是想的差別?比丘們!對色的想是一種,對聲的想是一種,對氣味的想是一種,對味道的想是一種,對所觸的想是一種,對法的想是一種,比丘們!這被稱為想的差別。
  而,比丘們!什麼是想的果報?比丘們!我說想有言說的果報,如其想而如是如是說:『我是這樣想者。』比丘們!這被稱為想的果報。
  而,比丘們!什麼是想滅?比丘們!觸滅是想滅,這八支聖道是導向想滅道跡,即:正見、……(中略)正定。
  比丘們!當聖弟子這麼了知想,這麼了知想的起源與生起,這麼了知想的差別,這麼了知想的果報,這麼了知想滅,這麼了知導向想滅道跡,他了知這洞察的梵行為想滅。當像這樣說:『比丘們!想應該被體會,……(中略)導向想滅道跡應該被體會。』時,緣於此而說。
  而,當像這樣說:『比丘們!煩惱應該被體會,……(中略)導向煩惱滅道跡應該被體會。』時,緣於什麼而說呢?比丘們!有這三種煩惱:欲的煩惱、有的煩惱、無明的煩惱
  而,比丘們!什麼是煩惱的起源與生起?比丘們!無明是煩惱的起源與生起。
  而,比丘們!什麼是煩惱的差別?比丘們!有走向地獄的煩惱,有走向畜生界的煩惱,有走向餓鬼界的煩惱,有走向人的世界的煩惱,有走向天的世界的煩惱,比丘們!這被稱為煩惱的差別。
  而,比丘們!什麼是煩惱的果報?比丘們!凡個別進入了無明者,個別個體再生於福分或非福分,比丘們!這被稱為煩惱的果報。
  而,比丘們!什麼是煩惱滅?比丘們!無明滅是煩惱滅,這八支聖道是導向煩惱滅道跡,即:正見、……(中略)正定。
  比丘們!當聖弟子這麼了知煩惱,這麼了知煩惱的起源與生起,這麼了知煩惱的差別,這麼了知煩惱的果報,這麼了知煩惱滅,這麼了知導向煩惱滅道跡,他了知這洞察的梵行為煩惱滅。當像這樣說:『比丘們!煩惱應該被體會,……(中略)導向煩惱滅道跡應該被體會。』時,緣於此而說。
  而,當像這樣說:『比丘們!業應該被體會,……(中略)導向業滅道跡應該被體會。』時,緣於什麼而說呢?比丘們!我說思是業思後作業:以身業、以語業、以意業
  而,比丘們!什麼是業的起源與生起?比丘們!觸是業的起源與生起。
  而,比丘們!什麼是業的差別?比丘們!有能感受地獄的業,有能感受畜生界的業,有能感受餓鬼界的業,有能感受人的世界的業,有能感受天的世界的業,比丘們!這被稱為業的差別。
  而,比丘們!什麼是業的果報?比丘們!我說有三種業的果報:在當生中[感受],或在來生中,或在後續之生中,比丘們!這被稱為業的果報。
  而,比丘們!什麼是業滅?比丘們!觸滅是業滅,這八支聖道是導向業滅道跡,即:正見、……(中略)正定。
  比丘們!當聖弟子這麼了知業,這麼了知業的起源與生起,這麼了知業的差別,這麼了知業的果報,這麼了知業滅,這麼了知導向業滅道跡,他了知這洞察的梵行為業滅。當像這樣說:『比丘們!業應該被體會,……(中略)導向業滅道跡應該被體會。』時,緣於此而說。
  而,當像這樣說:『比丘們!苦應該被體會,苦的起源與生起應該被體會,苦的差別應該被體會,苦的果報應該被體會,苦滅應該被體會,導向苦滅道跡應該被體會。』時,緣於什麼而說呢?生是苦,老也是苦,病也是苦,死也是苦,愁、悲、苦、憂、絕望也是苦,所求不得是苦,總括之,五取蘊是苦。
  而,比丘們!什麼是苦的起源與生起?比丘們!渴愛是苦的起源與生起。
  而,比丘們!什麼是苦的差別?比丘們!有極端的苦,有少的[苦],有緩慢褪去的[苦],有急速褪去的[苦],比丘們!這被稱為苦的差別。
  而,比丘們!什麼是苦的果報?比丘們!某些人被苦征服,心被佔據,悲傷、疲累、悲泣、搥胸號哭,來到迷亂,或者,被苦征服,心被佔據,來到從外部遍求:『誰知道一句、兩句使這苦滅?』比丘們!我說苦有迷亂的果報,或有遍求的果報,比丘們!這被稱為苦的果報。
  而,比丘們!什麼是苦滅?比丘們!渴愛滅是苦滅,這八支聖道是導向苦滅道跡,即:正見、……(中略)正定。
  比丘們!當聖弟子這麼了知苦,這麼了知苦的起源與生起,這麼了知苦的差別,這麼了知苦的果報,這麼了知苦滅,這麼了知導向苦滅道跡,他了知這洞察的梵行為苦滅。當像這樣說:『比丘們!苦應該被體會,苦的起源與生起應該被體會,苦的差別應該被體會,苦的果報應該被體會,苦滅應該被體會,導向苦滅道跡應該被體會。』時,緣於此而說。
  比丘們!這是那洞察法門法的教說。」
AN.6.63/ 9. Nibbedhikasuttaṃ
   63. “Nibbedhikapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.
   “Vedanā, bhikkhave, veditabbā, vedanānaṃ nidānasambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.
   “Saññā, bhikkhave, veditabbā, saññānaṃ nidānasambhavo veditabbo, saññānaṃ vemattatā veditabbā saññānaṃ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.
   “Āsavā, bhikkhave, veditabbā, āsavānaṃ nidānasambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.
   “Kammaṃ bhikkhave, veditabbaṃ, kammānaṃ nidānasambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.
   “Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.
   “‘Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Pañcime, bhikkhave, kāmaguṇā– cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti–
  “Saṅkapparāgo purisassa kāmo, nete kāmā yāni citrāni loke.
  Saṅkapparāgo purisassa kāmo, tiṭṭhanti citrāni tatheva loke.
  Athettha dhīrā vinayanti chandan”ti.
   “Katamo ca, bhikkhave, kāmānaṃ nidānasambhavo? Phasso, bhikkhave, kāmānaṃ nidānasambhavo.
   “Katamā ca, bhikkhave, kāmānaṃ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṃ vuccati, bhikkhave, kāmānaṃ vemattatā.
   “Katamo ca, bhikkhave, kāmānaṃ vipāko? Yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko.
   “Katamo ca, bhikkhave, kāmanirodho? Phassanirodho, bhikkhave, kāmanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
   “Yato kho, bhikkhave, ariyasāvako evaṃ kāme pajānāti, evaṃ kāmānaṃ nidānasambhavaṃ pajānāti, evaṃ kāmānaṃ vemattataṃ pajānāti, evaṃ kāmānaṃ vipākaṃ pajānāti, evaṃ kāmanirodhaṃ pajānāti, evaṃ kāmanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kāmanirodhaṃ. Kāmā, bhikkhave, veditabbā …pe… kāmanirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   “Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tisso imā, bhikkhave, vedanā– sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
   “Katamo ca, bhikkhave, vedanānaṃ nidānasambhavo? Phasso, bhikkhave, vedanānaṃ nidānasambhavo.
   “Katamā ca, bhikkhave, vedanānaṃ vemattatā? Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā. Ayaṃ vuccati, bhikkhave, vedanānaṃ vemattatā.
   “Katamo ca, bhikkhave, vedanānaṃ vipāko Yaṃ kho, bhikkhave, vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, vedanānaṃ vipāko.
   “Katamo ca, bhikkhave, vedanānirodho? Phassanirodho, bhikkhave, vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi.
   “Yato kho, bhikkhave, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanānaṃ nidānasambhavaṃ pajānāti, evaṃ vedanānaṃ vemattataṃ pajānāti, evaṃ vedanānaṃ vipākaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti. So imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti vedanānirodhaṃ. Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   “Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimā, bhikkhave, saññā– rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
   “Katamo ca, bhikkhave, saññānaṃ nidānasambhavo? Phasso, bhikkhave, saññānaṃ nidānasambhavo.
   “Katamā ca, bhikkhave, saññānaṃ vemattatā? Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu Ayaṃ vuccati, bhikkhave, saññānaṃ vemattatā.
   “Katamo ca, bhikkhave, saññānaṃ vipāko? Vohāravepakkaṃ, bhikkhave, saññaṃ vadāmi. Yathā yathā naṃ sañjānāti tathā tathā voharati, evaṃ saññī ahosinti. Ayaṃ vuccati, bhikkhave, saññānaṃ vipāko.
   “Katamo ca, bhikkhave, saññānirodho? Phassanirodho, bhikkhave, saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi.
   “Yato kho, bhikkhave, ariyasāvako evaṃ saññaṃ pajānāti, evaṃ saññānaṃ nidānasambhavaṃ pajānāti, evaṃ saññānaṃ vemattataṃ pajānāti, evaṃ saññānaṃ vipākaṃ pajānāti, evaṃ saññānirodhaṃ pajānāti, evaṃ saññānirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti saññānirodhaṃ. Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   “Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tayome, bhikkhave, āsavā– kāmāsavo, bhavāsavo, avijjāsavo.
   “Katamo ca, bhikkhave, āsavānaṃ nidānasambhavo? Avijjā, bhikkhave, āsavānaṃ nidānasambhavo.
   “Katamā ca, bhikkhave, āsavānaṃ vemattatā? Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. Ayaṃ vuccati, bhikkhave, āsavānaṃ vemattatā.
   “Katamo ca, bhikkhave, āsavānaṃ vipāko? Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko.
   “Katamo ca, bhikkhave, āsavanirodho? Avijjānirodho, bhikkhave, āsavanirodho. Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi …pe… sammāsamādhi.
   “Yato kho, bhikkhave, ariyasāvako evaṃ āsave pajānāti, evaṃ āsavānaṃ nidānasambhavaṃ pajānāti, evaṃ āsavānaṃ vemattataṃ pajānāti, evaṃ āsavānaṃ vipākaṃ pajānāti, evaṃ āsavānaṃ nirodhaṃ pajānāti, evaṃ āsavānaṃ nirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti āsavanirodhaṃ. Āsavā bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   “Kammaṃ, bhikkhave, veditabbaṃ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti– kāyena vācāya manasā.
   “Katamo ca, bhikkhave, kammānaṃ nidānasambhavo? Phasso, bhikkhave, kammānaṃ nidānasambhavo.
   “Katamā ca, bhikkhave, kammānaṃ vemattatā? Atthi, bhikkhave, kammaṃ nirayavedanīyaṃ, atthi kammaṃ tiracchānayonivedanīyaṃ, atthi kammaṃ pettivisayavedanīyaṃ, atthi kammaṃ manussalokavedanīyaṃ, atthi kammaṃ devalokavedanīyaṃ Ayaṃ vuccati, bhikkhave, kammānaṃ vemattatā.
   “Katamo ca, bhikkhave, kammānaṃ vipāko? Tividhāhaṃ, bhikkhave, kammānaṃ vipākaṃ vadāmi diṭṭheva dhamme, upapajje vā, apare vā pariyāye. Ayaṃ vuccati, bhikkhave, kammānaṃ vipāko.
   “Katamo ca, bhikkhave, kammanirodho? Phassanirodho, bhikkhave, kammanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi.
   “Yato kho, bhikkhave, ariyasāvako evaṃ kammaṃ pajānāti, evaṃ kammānaṃ nidānasambhavaṃ pajānāti, evaṃ kammānaṃ vemattataṃ pajānāti, evaṃ kammānaṃ vipākaṃ pajānāti, evaṃ kammanirodhaṃ pajānāti, evaṃ kammanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kammanirodhaṃ. Kammaṃ, bhikkhave, veditabbaṃ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   “Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.
   “Katamo ca, bhikkhave, dukkhassa nidānasambhavo? Taṇhā, bhikkhave, dukkhassa nidānasambhavo
   “Katamā ca, bhikkhave, dukkhassa vemattatā? Atthi, bhikkhave, dukkhaṃ adhimattaṃ, atthi parittaṃ, atthi dandhavirāgi, atthi khippavirāgi. Ayaṃ vuccati, bhikkhave, dukkhassa vemattatā.
   “Katamo ca, bhikkhave, dukkhassa vipāko? Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṃ āpajjati– ‘ko ekapadaṃ dvipadaṃ jānāti imassa dukkhassa nirodhāyā’ti? Sammohavepakkaṃ vāhaṃ, bhikkhave, dukkhaṃ vadāmi pariyeṭṭhivepakkaṃ vā. Ayaṃ vuccati, bhikkhave, dukkhassa vipāko.
   “Katamo ca, bhikkhave, dukkhanirodho? Taṇhānirodho, bhikkhave, dukkhanirodho. Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi.
   “Yato kho, bhikkhave, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhassa nidānasambhavaṃ pajānāti, evaṃ dukkhassa vemattataṃ pajānāti, evaṃ dukkhassa vipākaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti dukkhanirodhaṃ. Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   “Ayaṃ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti. Navamaṃ.
漢巴經文比對(莊春江作):
  「達梵行(MA.111)」,南傳作「洞察的梵行」(nibbedhikaṃ brahmacariyaṃ),菩提比丘長老英譯為「洞察的精神生活」(penetrative spiritual life)。「洞察」(nibbedhikaṃ),另譯為「抉擇」。
  「勝如(MA.111)」,南傳作「差別」(vemattatā,另譯為「不同;種種性」),菩提比丘長老英譯為「多樣」(diversity)。
  「思[業](MA.111)」,南傳作「我說思是業」( Cetanāhaṃ, ……kammaṃ vadāmi),菩提比丘長老英譯為「那是意志,我稱為業」(It is volition, ……that I call kamma),並解說:「這大概應該理解為意志是造業的必要因素的意思,而非必然意志本身,與在所有情況下都造業。這樣,它可看作對耆那教的即使非故意之任何行為都造業立場的存根(It can thus be seen as a counterfoil to the Jain position that any action, even an unintentional one, creates kamma.)。」按:《舍利弗阿毘曇論》說:「云何思業?意業是名思業。」《眾事分阿毘曇論》說:「云何意業?謂思業。」《俱舍論》說:「然心所思即是意業。……加行起思惟思:『我當應為如是如是所應作事。』名為思業。」長老的解說顯然與北傳這些說法不同。
  「已思業(MA.111)」,南傳作「思後作業」(Cetayitvā kammaṃ karoti),菩提比丘長老英譯為「因為有了意志,一個人行動」(For having willed, one acts)。按:《舍利弗阿毘曇論》:「云何思已業?身業口業是名思已業。」《俱舍論》:「思已業者,謂:思所作。……思所作業分為身、語二業,是思所等起故。」《大毘婆沙論》將思業與思已業均歸為「行」:「無明緣行亦有二種:一思業,二思已業。」《滿足希求》說「思後為門已轉起的思」(Cetayitvāti dvārappavattacetanā)。
  「一句咒(MA.111)」,南傳作「一句」(ekapadaṃ),菩提比丘長老英譯為「一個詞」(one[words])。按:《滿足希求》以「一句咒語」(ekapadamantaṃ)解說,與北傳經文相同。
  「洞察法門」(Nibbedhikapariyāyaṃ, nibbedhikapariyāyo),菩提比丘長老英譯為「洞察解說」(a penetrative exposition)。「洞察」(Nibbedhika),另譯為「抉擇」。
  「美的」(citrāni),菩提比丘長老英譯為「漂亮的東西」(the pretty things)。按:《滿足希求》以「美的種種所緣」(citravicitrārammaṇāni)。
  「法想」(dhammasaññā),菩提比丘長老英譯為「心的現象之認知」(perception of mental phenomena)。