經號:   
   (中部13經 更新)
中部13經/苦蘊大經(師子吼品[2])(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。
  那時,眾多比丘在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入舍衛城。那時,那些比丘這麼想:
  「在舍衛城為了托鉢而行還太早,讓我們前往其他外道遊行者們的園林。」
  那時,那些比丘前往其他外道遊行者們的園林。抵達後,與那些其他外道遊行者相互歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,那些其他外道遊行者對那些比丘這麼說:
  「道友們!沙門喬達摩宣說欲的遍知,我們也宣說欲的遍知;道友們!沙門喬達摩宣說色的遍知,我們也宣說色的遍知;道友們!沙門喬達摩宣說受的遍知,我們也宣說受的遍知,道友們!這裡,沙門喬達摩與我們,有什麼高下,有什麼不同,有什麼差別呢?即:在說法與說法上,在教示與教示上。」
  那時,那些比丘們對那些其他外道遊行者的所說,既不歡喜,也沒苛責。不歡喜,沒苛責後,站起來離開,心想:
  「我們在世尊面前必能了知這所說的義理。」
  那時,那些比丘在舍衛城為了托鉢而行後,食畢,從施食處返回,去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,那些比丘對世尊這麼說:
  「大德!這裡,我們在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入舍衛城。大德!我們這麼想:『在舍衛城為了托鉢而行還太早,讓我們前往其他外道遊行者們的園林。』大德!那時,我們前往其他外道遊行者們的園林。抵達後,與那些其他外道遊行者相互歡迎。歡迎與寒暄後,在一旁坐下。大德!在一旁坐好後,那些其他外道遊行者對我們這麼說:『道友們!沙門喬達摩宣說欲的遍知,我們也宣說欲的遍知;道友們!沙門喬達摩宣說色的遍知,我們也宣說色的遍知;道友們!沙門喬達摩宣說受的遍知,我們也宣說受的遍知,道友們!這裡,沙門喬達摩與我們,有什麼高下,有什麼不同,有什麼差別呢?即:在說法與說法上,在教示與教示上。』大德!那時,我們對那些其他外道遊行者的所說,既不歡喜,也沒苛責。不歡喜,沒苛責後,站起來離開,心想:『我們在世尊面前必能了知這所說的義理。』」
  「比丘們!當其他外道遊行者們這麼說時,應該被這麼回答:『但,道友們!對欲來說什麼是樂味?什麼是過患?什麼是出離?對色來說,什麼是樂味?什麼是過患?什麼是出離?對受來說,什麼是樂味?什麼是過患?什麼是出離?』比丘們!當被這麼問時,其他外道遊行者必不能解答,且更會遭到惱害,那是什麼原因呢?比丘們!正如那不在[感官的]境域中。比丘們!我不見在這包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,除了如來或如來的弟子或從他們聽聞以外,對這些問題能以解答使心滿意者。
  比丘們!什麼是欲的樂味?比丘們!有這五種欲,哪五種呢?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;能被耳識知……的聲音;……(中略)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!這些被稱為五種欲。比丘們!凡這五種欲生起的樂與喜悅,比丘們!這被稱為欲的樂味。
  比丘們!什麼是欲的過患?比丘們!這裡,凡善男子以技能營生:不論以查驗,不論以會計,不論以計算,不論以耕作,不論以買賣,不論以牧牛,不論以王臣,不論以其它技能,他面對寒、暑,被與蠅、蚊、風、日、蛇的接觸而受害,因飢渴而死亡,比丘們!這被稱為欲的過患,直接可見的苦蘊,欲為因、欲為因緣、因為欲之故,欲就是因。
  比丘們!如果善男子這麼奮起、辛勤、努力而得不到財富,他悲傷、疲累、悲泣、搥胸號哭,來到迷亂[而說]:『我的奮起是空虛的,我的努力是無結果的。』比丘們!這被稱為欲的過患,直接可見的苦蘊,欲為因、欲為因緣、因為欲之故,欲就是因。
  比丘們!如果善男子這麼奮起、辛勤、努力而得到財富,他為了守護那些財富而感受到苦與憂:『怎樣既非國王會拿走我的財富,也非盜賊會拿走,也非火會燒盡,也非水會流走,也非不可愛的繼承者會拿走?』當他守護、保護那些財富時,或國王拿走,或盜賊拿走,或火燒盡,或水流走,或不可愛的繼承者拿走,他悲傷、疲累、悲泣、搥胸號哭,來到迷亂[而說]:『我既有的不存在了。』比丘們!這被稱為欲的過患,直接可見的苦蘊,欲為因、欲為因緣、因為欲之故,欲就是因。
  再者,比丘們!欲為因、欲為因緣、因為欲之故,欲就是因,國王與國王諍論,剎帝利與剎帝利諍論,婆羅門與婆羅門諍論,屋主與屋主諍論,母親與兒子諍論,兒子與母親諍論,父親與兒子諍論,兒子與父親諍論,兄弟與兄弟諍論,兄弟與姊妹諍論,姊妹與兄弟諍論,朋友與朋友諍論。在他們爭吵、爭論、爭辯時,以拳頭、土塊、棒杖、刀劍互相攻擊,在那裡,他們遭受死亡,或像死亡那樣的苦。比丘們!這被稱為欲的過患,直接可見的苦蘊,欲為因、欲為因緣、因為欲之故,欲就是因。
  再者,比丘們!欲為因、欲為因緣、因為欲之故,欲就是因,拿起刀劍跟盾,配戴弓箭後,兩方對陣投入戰鬥,在箭、矛急飛中,在刀劍閃耀中,在那裡,他們被箭、矛貫穿,被刀劍砍頭,在那裡,他們遭受死亡,或像死亡那樣的苦。比丘們!這被稱為欲的過患,直接可見的苦蘊,欲為因、欲為因緣、因為欲之故,欲就是因。
  再者,比丘們!欲為因、欲為因緣、因為欲之故,欲就是因,拿起刀劍跟盾,配戴弓箭後,投入濕滑的保壘,在箭、矛急飛中,在刀劍閃耀中,在那裡,他們被箭、矛貫穿,被牛糞淋身,被重物壓,被刀劍砍頭,在那裡,他們遭受死亡,或像死亡那樣的苦。比丘們!這被稱為欲的過患,直接可見的苦蘊,欲為因、欲為因緣、因為欲之故,欲就是因。
  再者,比丘們!欲為因、欲為因緣、因為欲之故,欲就是因,他們入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,國王捕捉他後,處以種種刑罰:以鞭打、以棒打、以手杖打,切斷手、腳、手與腳、耳、鼻、耳與鼻,處以酸粥鍋刑、貝禿刑、羅侯口刑、火鬘刑、燭手刑、驅行刑、樹皮衣刑、羚羊刑、鉤肉刑、錢刑、鹼浴刑、扭轉門閂刑、稻草足踏台刑,淋熱油,令狗咬,活著令刺入,以刀劍砍頭,在那裡,他們遭受死亡,或像死亡那樣的苦。比丘們!這被稱為欲的過患,直接可見的苦蘊,欲為因、欲為因緣、因為欲之故,欲就是因。
  再者,比丘們!欲為因、欲為因緣、因為欲之故,欲就是因,以身行惡行,以語行惡行,以意行惡行。他以身行惡行,以語行惡行,以意行惡行後,以身體的崩解,死後往生到苦界惡趣下界、地獄。比丘們!這被稱為欲的過患,直接可見的苦蘊,欲為因、欲為因緣、因為欲之故,欲就是因。
  比丘們!什麼是欲的出離?比丘們!凡對於欲之欲貪的調伏、欲貪的捨斷,這是欲的出離。
  比丘們!凡任何沙門、婆羅門這樣對欲不如實了知:樂味是樂味、過患是過患、出離是出離,他們自己將對欲遍知,或將以真實勸導他人依之實行而對欲遍知,這是不可能的。但,比丘們!凡任何沙門、婆羅門這樣對欲如實了知:樂味是樂味、過患是過患、出離是出離,他們自己將對欲遍知,或將以真實勸導他人依之實行而對欲遍知,這是可能的。
  比丘們!什麼是色的樂味?比丘們!猶如剎帝利少女或婆羅門少女或屋主少女十五、六歲,不過高、不過矮,不過瘦、不過胖,不過黑、不過白,比丘們!那時,她們的美妙端麗是最上的嗎?」
  「是的,大德!」
  「比丘們!凡於美妙端麗而生起樂與喜悅,這是色的樂味。
  比丘們!什麼是色的過患?比丘們!這裡,過些時候會看見那位姊妹八十或九十或百歲,年老的、像椽木那樣彎曲的、彎曲的、依靠拐杖、顫抖著而行、病苦、青春已逝、齒斷、髮白而稀或禿頭、皮皺、肢體斑濁的,比丘們!你們怎麼想:她最初的美妙端麗已消失而成為過患嗎?」
  「是的,大德!」
  「比丘們!這是色的過患。
  再者,比丘們!這裡,後來會看見那位姊妹生病、痛苦、重病、跌臥在自己的糞尿中、被他人扶著起來、被他人扶著躺下,比丘們!你們怎麼想:她最初的美妙端麗已消失而成為過患嗎?」
  「是的,大德!」
  「比丘們!這也是色的過患。
  再者,比丘們!這裡,後來如果看見那位姊妹的遺骸被捨棄在墓地:已死一天、已死二天、已死三天,腫脹、青瘀、生膿爛,比丘們!你們怎麼想:她最初的美妙端麗已消失而成為過患嗎?」
  「是的,大德!」
  「比丘們!這也是色的過患。
  再者,比丘們!這裡,後來如果看見那位姊妹的遺骸被捨棄在墓地:被烏鴉、鷹、禿鷹、蒼鷺、狗、虎、豹、狐狼、各種生出的蟲吞食,比丘們!你們怎麼想:她最初的美妙端麗已消失而成為過患嗎?」
  「是的,大德!」
  「比丘們!這也是色的過患。
  再者,比丘們!這裡,後來如果看見那位姊妹的遺骸被捨棄在墓地:有血肉、連著筋的骨鎖,無肉、沾血、連著筋的骨鎖,無血肉、連著筋的骨鎖,骨散亂地離散四處:手骨一處,腳骨一處,腳踝骨一處,小腿骨一處,大腿骨一處,腰骨一處,肋骨一處,脊椎骨一處,肩骨一處,頸骨一處,顎骨一處,齒骨一處,頭蓋骨一處,比丘們!你們怎麼想:她最初的美妙端麗已消失而成為過患嗎?」
  「是的,大德!」
  「比丘們!這也是色的過患。
  再者,比丘們!這裡,後來如果看見那位姊妹的遺骸被捨棄在墓地:類似螺貝顏色的白骨,堆過一年的骨頭,腐爛成粉末的骨頭,比丘們!你們怎麼想:她最初的美妙端麗已消失而成為過患嗎?」
  「是的,大德!」
  「比丘們!這也是色的過患。
  比丘們!什麼是色的出離?比丘們!凡對於色之欲貪的調伏、欲貪的捨斷,這是色的出離。
  比丘們!凡任何沙門、婆羅門這樣對色不如實了知:樂味是樂味、過患是過患、出離是出離,他們自己將對色遍知,或將以真實勸導他人依之實行而對色遍知,這是不可能的。但,比丘們!凡任何沙門、婆羅門這樣對色如實了知:樂味是樂味、過患是過患、出離是出離,他們自己將對色遍知,或將以真實勸導他人依之實行而對色遍知,這是可能的。
  比丘們!什麼是受的樂味?比丘們!這裡,比丘從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,比丘們!每當比丘從離欲、離不善法後,進入後住於有尋、有伺,離而生喜、樂的初禪時,那時,他既不意圖加害自己,也不意圖加害別人,也不意圖加害兩者,那時,他只感受不加害受。比丘們!我說:不加害是受的最勝樂味
  再者,比丘們!比丘以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,…..(中略)比丘們!每當以喜的褪去與住於平靜,正念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、專注、住於樂者』的第三禪時……(中略)比丘們!每當比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而正念遍淨的第四禪時,那時,他既不意圖加害自己,也不意圖加害別人,也不意圖加害兩者,那時,他只感受不加害受。比丘們!我說:不加害是受的最勝樂味
  比丘們!什麼是受的過患?比丘們!凡受是無常的、苦的、變易法,這是受的過患。
  比丘們!什麼是受的出離?比丘們!凡對於受之欲貪的調伏、欲貪的捨斷,這是受的出離。
  比丘們!凡任何沙門、婆羅門這樣對受不如實了知:樂味是樂味、過患是過患、出離是出離,他們自己將對受遍知,或將以真實勸導他人依之實行而對受遍知,這是不可能的。但,比丘們!凡任何沙門、婆羅門這樣對受如實了知:樂味是樂味、過患是過患、出離是出離,他們自己將對受遍知,或將以真實勸導他人依之實行而對受遍知,這是可能的。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  苦蘊大經第三終了。
MN.13/(3) Mahādukkhakkhandhasuttaṃ
   163. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – “atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti. Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ– “samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema; idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā– yadidaṃ dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti? Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu, nappaṭikkosiṃsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu– “bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.
   164. Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ– “idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisimha. Tesaṃ no, bhante, amhākaṃ etadahosi– ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ– ‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema Samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema. Samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsanin’ti. Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha, nappaṭikkosimha; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’”ti.
   165. “Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā– ‘ko panāvuso, kāmānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanānaṃ assādo, ko ādīnavo, kiṃ nissaraṇan’ti? Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.
   166. “Ko ca, bhikkhave, kāmānaṃ assādo? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā ivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā– ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ– ayaṃ kāmānaṃ assādo.
   167. “Ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti– yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena– sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati– ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti– ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati– ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   168. “Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   169. “Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti– kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   170. “Kiñca, bhikkhave, kāmānaṃ nissaraṇaṃ? Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṃ– idaṃ kāmānaṃ nissaraṇaṃ.
   “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā kāme parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti– netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te vata sāmaṃ vā kāme parijānissanti paraṃ vā tathattāya samādapessantntti yathā paṭipanno kāme parijānissatīti– ṭhānametaṃ vijjati.
   171. “Ko ca, bhikkhave, rūpānaṃ assādo? Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṃ samaye subhā vaṇṇanibhāti? ‘Evaṃ, bhante’. Yaṃ kho, bhikkhave, subhaṃ vaṇṇanibhaṃ paṭicca uppajjati sukhaṃ somanassaṃ– ayaṃ rūpānaṃ assādo.
   “Ko ca, bhikkhave, rūpānaṃ ādīnavo? Idha, bhikkhave, tameva bhaginiṃ passeyya aparena samayena āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā, jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantiṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ, vilūnaṃ khalitasiraṃ valinaṃ tilakāhatagattaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
   “Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
   172. “Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ– ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā, uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
   “Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ– kākehi vā khajjamānaṃ, kulalehi vā khajjamānaṃ, gijjhehi vā khajjamānaṃ, kaṅkehi vā khajjamānaṃ, sunakhehi vā khajjamānaṃ, byagghehi vā khajjamānaṃ, dīpīhi vā khajjamānaṃ, siṅgālehi vā khajjamānaṃ, vividhehi vā pāṇakajātehi khajjamānaṃ. Taṃ kiṃ maññatha, bhikkhave yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
   “Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ– aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni– aññena hatthaṭṭhikaṃ, aññena pādaṭṭhikaṃ, aññena gopphakaṭṭhikaṃ, aññena jaṅghaṭṭhikaṃ, aññena ūruṭṭhikaṃ, aññena kaṭiṭṭhikaṃ, aññena phāsukaṭṭhikaṃ, aññena piṭṭhiṭṭhikaṃ, aññena khandhaṭṭhikaṃ, aññena gīvaṭṭhikaṃ, aññena hanukaṭṭhikaṃ, aññena dantaṭṭhikaṃ, aññena sīsakaṭāhaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
   “Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ– aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.
   “Kiñca, bhikkhave, rūpānaṃ nissaraṇaṃ? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṃ– idaṃ rūpānaṃ nissaraṇaṃ.
   “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā rūpe parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti– netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā rūpe parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti ṭhānametaṃ vijjati.
   173. “Ko ca, bhikkhave, vedanānaṃ assādo? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.
   “Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati …pe… yasmiṃ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati …pe… yasmiṃ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.
   174. “Ko ca, bhikkhave, vedanānaṃ ādīnavo? Yaṃ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā– ayaṃ vedanānaṃ ādīnavo.
   “Kiñca, bhikkhave, vedanānaṃ nissaraṇaṃ? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṃ– idaṃ vedanānaṃ nissaraṇaṃ.
   “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti– netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti– ṭhānametaṃ vijjatī”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahādukkhakkhandhasuttaṃ niṭṭhitaṃ tatiyaṃ.
漢巴經文比對(莊春江作):
  「巧刻印(MA.99)」,南傳作「以查驗」(muddāya,另譯為「印;印契;印算;指算;暗算;記號;符號術」),智髻比丘長老英譯為「查驗」(checking)。
  「斷截王路(MA.99)」,南傳作「攔路搶劫」(ekāgārikampi karonti, paripanthepi tiṭṭhanti,直譯為「強盜-作-在路上-站立」),智髻比丘長老英譯為「在公路埋伏」(ambush highways)。
  「不念害者,成就是樂(MA.99)」,南傳作「不加害是受的最勝樂味」(Abyābajjhaparamāhaṃ…vedanānaṃ assādaṃ,逐字譯為「最勝不加害-[是-]受的-樂味」),智髻比丘長老英譯為「就感受來說,最高的滿足是免於苦惱」(The highest gratification in the case of feelings is freedom from affliction)。
  「營己(AA.21.9)」,南傳作「營生」(jīvikaṃ kappeti),智髻比丘長老英譯為「謀生」(makes a living),菩提比丘長老英譯為「賺取生活」(earns his living, AN.8.54)。
  「直接可見的」(sandiṭṭhiko,另譯為「現世的;已被現見的;現證的;自見的」),智髻比丘長老英譯為「此時此地可見的」(visible here and now)。按:《破斥猶豫》以「現量的(現見的),能被自己看見」(paccakkho sāmaṃ passitabbo)解說。
  「得不到財富」(bhogā nābhinipphajjanti,直譯為「財富不來;財富不被得到」),智髻比丘長老英譯為「沒有財產來」(no property comes to)。
  「在箭、矛急飛中」(usūsupi khippamānesu sattīsupi khippamānāsu,直譯為「在急速的箭中,在急速的矛中」),智髻比丘長老英譯為「有用箭和矛飛」(with arrows and spears flying)。
  「濕滑的保壘」(addāvalepanā upakāriyo,直譯為「濕塗布的堡壘」),智髻比丘長老英譯為「滑的堡壘」(slippery bastions)。