經號:   
   (中部2經 更新)
中部2經/一切煩惱經(根本法門品[1])(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  在那裡,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!我將教導你們一切煩惱自制法門,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:
  「比丘們!我說諸煩惱的滅盡是屬於知者、見者的,非不知者、不見者。而,比丘們!我說知什麼者、見什麼者有諸煩惱的滅盡呢?如理作意與不如理作意。比丘們!當不如理作意時,未生起的諸煩惱生起;已生起的諸煩惱增大。比丘們!當如理作意時,未生起的諸煩惱不生起;已生起的諸煩惱被捨斷。
  比丘們!有煩惱應該以見捨斷;有煩惱應該以自制捨斷;有煩惱應該以受用捨斷;有煩惱應該以忍受捨斷;有煩惱應該以迴避捨斷;有煩惱應該以除去捨斷;有煩惱應該以修習捨斷。
應該以見捨斷
  比丘們!什麼是煩惱應該以見捨斷呢?比丘們!這裡,未受教導的一般人是不曾見過聖者的,不熟練聖者法的,未受聖者法訓練的;是不曾見過善人的,不熟練善人法的,未受善人法訓練的,他不了知應該被作意的法,不了知不應該被作意的法。當他不了知應該被作意的法,不了知不應該被作意的法時,他作意那些不應該被作意的法,不作意那些應該被作意的法。
  比丘們!哪些是不應該被作意的法而他作意呢?比丘們![它們是]當作意那些法時,未生起的欲煩惱生起,已生起的欲煩惱增大,或者,未生起的有煩惱生起,已生起的有煩惱增大,或者,未生起的無明煩惱生起,已生起的無明煩惱增大,這些是不應該被作意的法而他作意。
  比丘們!哪些是應該被作意的法而他不作意呢?比丘們![它們是]當作意那些法時,未生起的欲煩惱不生起,已生起的欲煩惱被捨斷,或者,未生起的有煩惱不生起,已生起的有煩惱被捨斷,或者,未生起的無明煩惱不生起,已生起的無明煩惱被捨斷,這些是應該被作意的法而他不作意。
  以不應該被作意的法之作意,以應該被作意的法之不作意而未生起的煩惱生起,已生起的煩惱增大。
  他這樣不如理作意:『我過去世存在嗎?我過去世不存在嗎?我過去世是什麼呢?我過去世的情形如何呢?我過去世曾經是什麼,[後來]又變成什麼?我未來世存在嗎?我未來世不存在嗎?我未來世會是什麼呢?我未來世的情形如何呢?我未來世會是什麼,[以後]又變成什麼?』或者,他現在內心對現在世有疑惑:『我存在嗎?我不存在嗎?我是什麼?我的情形如何?這眾生從何而來,將往何去?』
  當他這麼不如理作意時,六種見的某個見生起:『有我的真我』之見會真實、堅固地生起,或者,『沒有我的真我』之見會真實、堅固地生起,或者,『我就以真我認知真我』之見會真實、堅固地生起,或者,『我就以真我認知無真我』之見會真實、堅固地生起,或者,『我就以無真我認知真我』之見會真實、堅固地生起,抑或有這樣的見:『這個說話的、能感受之我的真我到處經驗善、惡業的果報,而這個我的真我是常的、堅固的、常恆的、不變易法它將正如等同常恆那樣存續。』比丘們!這惡見被稱為:叢林之見;荒漠之見;歪曲之見;動搖之見;束縛之見。比丘們!被見之束縛所束縛,未受教導的一般人不從生、老、死、愁、悲、苦、憂、絕望被釋放,我說:『他不從苦被釋放。』
  比丘們!已受教導的聖弟子是見過聖者的,熟練聖者法的,善受聖者法訓練的;是見過善人的,熟練善人法的,善受善人法訓練的,他了知應該被作意的法,了知不應該被作意的法。當他了知應該被作意的法,了知不應該被作意的法時,他不作意那些不應該被作意的法,作意那些應該被作意的法。
  比丘們!哪些是不應該被作意的法而他不作意呢?比丘們![它們是]當作意那些法時,未生起的欲煩惱生起,已生起的欲煩惱增大,或者,未生起的有煩惱生起,已生起的有煩惱增大,或者,未生起的無明煩惱生起,已生起的無明煩惱增大,這些是不應該被作意的法而他不作意。
  比丘們!哪些是應該被作意的法而他作意呢?比丘們![它們是]當作意那些法時,未生起的欲煩惱不生起,已生起的欲煩惱被捨斷,或者,未生起的有煩惱不生起,已生起的有煩惱被捨斷,或者,未生起的無明煩惱不生起,已生起的無明煩惱被捨斷,這些是應該被作意的法而他作意。
  以不應該被作意的法之不作意,以應該被作意的法之作意而未生起的煩惱不生起,已生起的煩惱被捨斷。
  他如理作意:『這是苦。』如理作意:『這是苦。』如理作意:『這是苦。』如理作意:『這是導向苦滅道跡。』當他這麼如理作意時,三結被捨斷:有身見、疑、戒禁取
  比丘們!這些被稱為煩惱應該以見捨斷。
應該以自制捨斷
  比丘們!什麼是煩惱應該以自制捨斷呢?比丘們!這裡,比丘如理省察而住於眼根自制之已防護。比丘們!當住於眼根自制之未防護時,會生起煩惱、惱害、熱惱,當住於眼根自制之已防護時,這樣,那些煩惱、惱害、熱惱不存在。如理省察而住於耳根自制之已防護。……(中略)住於鼻根自制之已防護。……(中略)住於舌根自制之已防護。……(中略)住於身根自制之已防護。……(中略)住於意根自制之已防護。比丘們!當住於意根自制之未防護時,會生起煩惱、惱害、熱惱,當住於意根自制之已防護時,這樣,那些煩惱、惱害、熱惱不存在。
  比丘們!凡住於自制之未防護者,會生起煩惱、惱害、熱惱,住於自制之已防護者,這樣,那些煩惱、惱害、熱惱不存在。比丘們!這些被稱為煩惱應該以自制捨斷。
應該以受用捨斷
  比丘們!什麼是煩惱應該以受用捨斷呢?比丘們!這裡,比丘如理省察而受用衣服:只為了寒冷的防禦,暑熱的防禦,虻、蚊、風、日、蛇接觸的防禦,只為了陰部的覆藏。如理省察而受用施食:不為了享樂,不為了陶醉,不為了好身材,不為了莊嚴,只為了這個身體的存續、生存,為了止息傷害,為了資助梵行。這樣,我將擊退之前的感受,不激起新的感受,健康、無過失,安樂住。如理省察而受用住處:只為了寒冷的防禦,暑熱的防禦,虻、蚊、風、日、蛇接觸的防禦,只為了氣候危難的除去、靜坐禪修的快樂。如理省察而受用病人的需要物、醫藥必需品:只為了已生起惱害感受的防禦,最多為了不瞋心
  比丘們!凡無受用者,會生起煩惱、惱害、熱惱,凡受用者,這樣,那些煩惱、惱害、熱惱不存在。比丘們!這些被稱為煩惱應該以受用捨斷。
應該以忍受捨斷
  比丘們!什麼是煩惱應該以忍受捨斷呢?比丘們!這裡,比丘如理省察而忍耐寒、熱、飢、渴,虻、蚊、風、日、蛇的接觸,辱罵、誹謗的語法,他是對已生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意、奪命的身體感受之忍住者。
  比丘們!凡不忍受者,會生起煩惱、惱害、熱惱,凡忍受者,這樣,那些煩惱、惱害、熱惱不存在。比丘們!這些被稱為煩惱應該以忍受捨斷。
應該以迴避捨斷
  比丘們!什麼是煩惱應該以迴避捨斷呢?比丘們!這裡,比丘如理省察而避開兇惡的象,避開兇惡的馬,避開兇惡的牛,避開兇惡的狗,[避開]蛇、殘株、荊棘叢、坑洞、斷崖、溝池、污水坑。坐在像這樣的不當座位,行於像這樣的不當行境,親近像這樣的惡朋友:同梵行智者會認定[他]於惡的狀態者,他如理省察而避開那不當座位、那不當行境、那惡朋友。
  比丘們!凡不迴避者,會生起煩惱、惱害、熱惱,凡迴避者,這樣,那些煩惱、惱害、熱惱不存在。比丘們!這些被稱為煩惱應該以迴避捨斷。
應該以除去捨斷
  比丘們!什麼是煩惱應該以除去捨斷呢?比丘們!這裡,比丘如理省察而不忍受已生起的欲尋,使它走到捨斷、除去、作終結、不存在,已生起的惡意尋……(中略)已生起的加害尋……(中略)不忍受已生起的惡不善法,使它走到捨斷、除去、作終結、不存在。
  比丘們!凡不除去者,會生起煩惱、惱害、熱惱,凡除去者,這樣,那些煩惱、惱害、熱惱不存在。比丘們!這些被稱為煩惱應該以除去捨斷。
應該以修習捨斷
  比丘們!什麼是煩惱應該以修習捨斷呢?比丘們!這裡,比丘如理省察而依止遠離、依止離貪、依止滅、捨棄的圓熟修習念覺支;如理省察而依止遠離、依止離貪、依止滅、捨棄的圓熟修習擇法覺支;……(中略)修習活力覺支……修習喜覺支……修習寧靜覺支……修習定覺支……依止遠離、依止離貪、依止滅、捨棄的圓熟修習平靜覺支
  比丘們!凡不修習者,會生起煩惱、惱害、熱惱,凡修習者,這樣,那些煩惱、惱害、熱惱不存在。比丘們!這些被稱為煩惱應該以修習捨斷。
  比丘們!對比丘來說,凡煩惱應該以見捨斷者,它們被見捨斷;凡煩惱應該以自制捨斷者,它們被自制捨斷;凡煩惱應該以受用捨斷者,它們被受用捨斷;凡煩惱應該以忍受捨斷者,它們被忍受捨斷;凡煩惱應該以迴避捨斷者,它們被迴避捨斷;凡煩惱應該以除去捨斷者,它們被除去捨斷;凡煩惱應該以修習捨斷者,它們被修習捨斷,比丘們!這被稱為:『比丘住於一切煩惱自制之已防護,切斷渴愛,破壞結,以慢的完全止滅得到苦的結束。』」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  一切煩惱經第二終了。
MN.2/(2) Sabbāsavasuttaṃ
   14. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   15. “Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
   16. “Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.
   Dassanā pahātabbāsavā
   17. “Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave assutavā puthujjano– ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto– manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.
   “Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati– ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.
   “Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati– ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.
   “Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.
   18. “So evaṃ ayoniso manasi karoti– ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti– ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?
   19. “Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṃ diṭṭhi hoti– ‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na parimuccati dukkhasmā’ti vadāmi.
   20. “Sutavā ca kho, bhikkhave, ariyasāvako– ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto– manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
   “Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati– ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
   “Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati– ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
   “Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
   21. “So ‘idaṃ dukkhan’ti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti– sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
   Saṃvarā pahātabbāsavā
   22. “Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati …pe… ghānindriyasaṃvarasaṃvuto viharati …pe… jivhindriyasaṃvarasaṃvuto viharati …pe… kāyindriyasaṃvarasaṃvuto viharati …pe… manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.
   “Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.
   Paṭisevanā pahātabbāsavā
   23. “Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati– ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapa- samphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’.
   “Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati– ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.
   “Paṭisaṅkhā yoniso senāsanaṃ paṭisevati– ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.
   “Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati– ‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’.
   “Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.
   Adhivāsanā pahātabbāsavā
   24. “Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
   “Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.
   Parivajjanā pahātabbāsavā
   25. “Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.
   “Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.
   Vinodanā pahātabbāsavā
   26. “Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ …pe… uppannaṃ vihiṃsāvitakkaṃ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
   “Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.
   Bhāvanā pahātabbāsavā
   27. “Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicaya-sambojjhaṅgaṃ bhāveti …pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
   “Yañhissa, bhikkhave abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.
   28. “Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; ayaṃ vuccati, bhikkhave– ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ.
漢巴經文比對(莊春江作):
  「有漏從見斷(MA.10);有漏緣見得斷(AA.40.6)」,南傳作「有煩惱應該以見捨斷」(Atthi…āsavā dassanā pahātabbā),智髻比丘長老英譯為「有污點應該以看見(瞭解)捨斷」(there are taints that should be abandoned by seeing)。
  「護(MA.10);威儀(AA.40.6)」,南傳作「(以)自制」(saṃvarā),智髻比丘長老英譯為「(以)自制」(by restraining)。
  「離(MA.10);遠離(AA.40.6)」,南傳作「(以)迴避」(parivajjanā),智髻比丘長老英譯為「(以)避免」(by avoiding)。
  「用(MA.10);親近(AA.40.6)」,南傳作「(以)受用」(paṭisevanā),智髻比丘長老英譯為「(以)使用」(by using)。
  「忍(MA.10);恭敬(AA.40.6)」,南傳作「(以)忍受」(adhivāsanā),智髻比丘長老英譯為「(以)忍受」(by enduring, by patiently enduring, AN.6.58)。
  「除(MA.10);娛樂(AA.40.6)」,南傳作「(以)除去」(vinodanā),智髻比丘長老英譯為「(以)除去」(by removing, by dispelling, AN.6.58)。
  「思惟」(MA/AA),南傳作「(以)修習」(bhāvanā),智髻比丘長老英譯為「(以)開發」(by developing)。
  「真有神(MA.10),有我見審有此見(AA.40.6)」,南傳作「有我的真我」(Atthi me attāti),智髻比丘長老英譯為「自我為我存在」(self exists for me)。按:「真我」(attā),另譯為「我體」,音譯為「阿特慢」,中阿含經譯為「神」,其他也有譯為「神我」者。
  「神見非神」,南傳作「我就以真我認知無真我」(attanāva anattānaṃ sañjānāmīti),智髻比丘長老英譯為「我以自我理解非自我」(I perceive not-self with self)。按:「認知」(sañjānāmi),另譯為「解了;認出;知覺;想念;意識到」。「無真我」(anattānaṃ),另譯為「非真我;非我;無我」。