經號:   
   (中部14經 更新)
中部14經/苦蘊小經(師子吼品[2])(莊春江譯)
  我聽到這樣
  有一次世尊住在釋迦族人的迦毘羅衛城尼拘律園。
  那時,釋迦族人摩訶男去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,釋迦族人摩訶男對世尊這麼說:
  「大德!長久以來,我了知世尊這麼教導法:『貪是心的隨雜染;瞋是心的隨雜染;癡是心的隨雜染。』但,大德!當我了知世尊這麼教導法:『貪是心的隨雜染;瞋是心的隨雜染;癡是心的隨雜染。』時,即使那樣,有時,貪法持續遍取我的心;瞋法持續遍取我的心;癡法持續遍取我的心。大德!我這麼想:『在我內心還有什麼法未捨斷,因而有時貪法持續遍取我的心;瞋法持續遍取我的心;癡法持續遍取我的心呢?』」
  「摩訶男!你的內心就是還有那個法未捨斷,因而有時貪法持續遍取你的心;瞋法持續遍取你的心;癡法持續遍取你的心,摩訶男!因為如果那個法已被捨斷,你不會住在俗家,不會受用欲,摩訶男!因為你的內心就是還有那個法未捨斷,所以你住在俗家,受用欲。
  像這樣,即使聖弟子以正確之慧如實善見:『欲是少樂味的、多苦的、多愁的,在那裡有更多過患。』但未證得在那欲之外、在惡不善法之外的喜與樂,或其他比之更寂靜的,那時,他確實不是在那欲上不被誘惑者。摩訶男!但,當聖弟子以正確之慧這麼如實善見:『欲是少樂味的、多苦的、多愁的,在那裡有更多過患。』而且證得在那欲之外、在惡不善法之外的喜與樂,或其他比之更寂靜的,那時,他是在欲上不被誘惑者。
  摩訶男!當我正覺以前,還是未現正覺菩薩時,以正確之慧這麼如實善見:『欲是少樂味的、多苦的、多愁的,在那裡有更多過患。』但未證得在那欲之外、在惡不善法之外的喜與樂,或其他比之更寂靜的,那時,我不自稱是在那欲上不被誘惑者。摩訶男!但,當我以正確之慧這麼如實善見:『欲是少樂味的、多苦的、多愁的,在那裡有更多過患。』而且證得在那欲之外、在惡不善法之外的喜與樂,或其他比之更寂靜的,那時,我自稱是在欲上不被誘惑者。
  摩訶男!什麼是欲的樂味?摩訶男!有這五種欲,哪五種呢?能被眼識知,令人想要的、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,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的所觸,摩訶男!這些被稱為五種欲。摩訶男!凡這五種欲生起的樂與喜悅,摩訶男!這被稱為欲的樂味。
  摩訶男!什麼是欲的過患?摩訶男!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,被與虻、蚊、風、日、蛇的接觸而受害,因飢渴而死亡,摩訶男!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。
  摩訶男!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。』摩訶男!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。
  摩訶男!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。』摩訶男!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,摩訶男!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。在他們的爭吵,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。摩訶男!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,摩訶男!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。摩訶男!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,摩訶男!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。摩訶男!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,摩訶男!欲為因、欲為因緣、因為欲之故,欲就是因,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。摩訶男!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,摩訶男!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。摩訶男!這被稱為欲的過患,後世的苦蘊,欲為因、欲為因緣、因為欲之故,欲就是因。
  摩訶男!這裡,有一次,我住在王舍城耆闍崛山。當時,在仙吞山坡黑岩處的眾多尼乾陀是常站立者、拒絕座位者,以激烈行動而感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受。摩訶男!那時,我在傍晚時,從獨坐中出來,去仙吞山坡黑岩處見那些尼乾陀。抵達後,我對那些尼乾陀這麼說:『尼乾陀道友們!你們為何是常站立者、拒絕座位者,以激烈行動而感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受呢?』摩訶男!當這麼說時,那些尼乾陀對我這麼說:『道友!尼乾陀若提子自稱是一切智者、一切見者、無殘留智見者:「當我行走時、站立時、睡時、醒時,常持續地現起智見。」他這麼說:「尼乾陀學友們!有你們以前所作的惡業,你們要以這辛辣的苦行滅盡它。而凡在這裡、現在,以身、語、意防護者,則是未來惡業的不作。像這樣,以苦行而有舊業的破壞;以不作新業而未來無流漏;以未來無流漏而有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被除盡。」而我們喜歡、接受這個[說法],因為那樣,我們是悅意的。』
  摩訶男!當這麼說時,我對那些尼乾陀們這麼說:『尼乾陀道友們!但,你們知道:「我們以前存在、非不存在。」嗎?』『不,道友!』『尼乾陀道友們!但,你們知道:「我們以前作惡業;非不作。」嗎?』『不,道友!』『尼乾陀道友們!但,你們知道:「我們以前做如此、如此的惡業。」嗎?』『不,道友!』『尼乾陀道友們!但,你們知道:「這麼多苦已滅盡,這麼多苦應該被滅盡,當這麼多苦被滅盡時,一切苦將被滅盡。」嗎?』『不,道友!』『尼乾陀道友們!但,你們知道:「在當生中有不善法的捨斷、善法的具足。」嗎?』『不,道友!』『尼乾陀道友們!像這樣,你們確實不知道:「我們以前存在、非不存在。」你們確實不知道:「我們以前作惡業;非不作。」你們確實不知道:「我們以前做如此、如此的惡業。」你們確實不知道:「這麼多苦已滅盡,這麼多苦應該被滅盡,當這麼多苦被滅盡時,一切苦將被滅盡。」你們確實不知道:「在當生中有不善法的捨斷、善法的具足。」尼乾陀道友們!當存在這樣時,凡世間中的兇暴者、血手者、殘忍職業者再生於人間時,令他們出家到尼乾陀中!』『喬達摩道友!樂不能經由樂證得,樂能經由苦證得。喬達摩道友!如果存在樂能經由樂證得,[則]摩揭陀王斯尼耶頻毘沙羅會證得樂,[因為]摩揭陀王斯尼耶頻毘沙羅比尊者喬達摩有更多樂住處。』
  『確實,尼乾陀尊者們不省察而說這些話:「喬達摩道友!樂不能經由樂證得,樂能經由苦證得。喬達摩道友!如果存在樂能經由樂證得,[則]摩揭陀王斯尼耶頻毘沙羅會證得樂,[因為]摩揭陀王斯尼耶頻毘沙羅比尊者喬達摩有更多樂住處。」這裡,反而是我應該反問:「誰有更多樂住處?摩揭陀王斯尼耶頻毘沙羅呢?或尊者喬達摩呢?」』
  『喬達摩道友!確實,我們不省察而說這些話:「喬達摩道友!樂不能經由樂證得,樂能經由苦證得。喬達摩道友!如果存在樂能經由樂證得,[則]摩揭陀王斯尼耶頻毘沙羅會證得樂,[因為]摩揭陀王斯尼耶頻毘沙羅比尊者喬達摩有更多樂住處。」即使那樣,隨它吧。這裡,我們要問尊者喬達摩:「誰有更多樂住處?摩揭陀王斯尼耶頻毘沙羅呢?或尊者喬達摩呢?」』
  『那樣的話,尼乾陀道友們!這裡,我要反問你們,就依你認為妥當的來回答。尼乾陀道友們!你們怎麼想:摩揭陀王斯尼耶頻毘沙羅能夠住於身體不動、不說話,成為一向樂之感受者七日夜嗎?』
  『不,道友!』
  『尼乾陀道友們!你們怎麼想:摩揭陀王斯尼耶頻毘沙羅能夠住於身體不動、不說話六日夜,……(中略)五日夜,……(中略)四日夜,……(中略)三日夜,……(中略)二日夜,……(中略)一日夜,成為一向樂之感受者嗎?』
  『不,道友!』
  『尼乾陀道友們!我能夠住於身體不動、不說話一日夜,成為一向樂之感受者;尼乾陀道友們!我能夠住於身體不動、不說話二日夜,……(中略)三日夜,……(中略)四日夜,……(中略)五日夜,……(中略)六日夜,……(中略)七日夜,成為一向樂之感受者。尼乾陀道友們!你們怎麼想:當存在這樣時,誰有更多樂住處?摩揭陀王斯尼耶頻毘沙羅呢?或我呢?』
  『當存在這樣時,尊者喬達摩比摩揭陀王斯尼耶頻毘沙羅有更多樂住處。』」
  這就是世尊所說,釋迦族人摩訶男歡喜世尊所說。
  苦蘊小經第四終了。
MN.14/(4) Cūḷadukkhakkhandhasuttaṃ
   175. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca– “dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi– ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Evañcāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi– ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Atha ca pana me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. Tassa mayhaṃ, bhante, evaṃ hoti– ‘kosu nāma me dhammo ajjhattaṃ appahīno yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’”ti.
   176. “So eva kho te, mahānāma, dhammo ajjhattaṃ appahīno yena te ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. So ca hi te, mahānāma, dhammo ajjhattaṃ pahīno abhavissa, na tvaṃ agāraṃ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṃ appahīno tasmā tvaṃ agāraṃ ajjhāvasasi, kāme paribhuñjasi.
   177. “‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti– iti cepi, mahānāma, ariyasāvakassa yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nādhigacchati, aññaṃ vā tato santataraṃ; atha kho so neva tāva anāvaṭṭī kāmesu hoti. Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti– evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ; atha kho so anāvaṭṭī kāmesu hoti.
   “Mayhampi kho, mahānāma pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti– evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nājjhagamaṃ, aññaṃ vā tato santataraṃ; atha khvāhaṃ neva tāva anāvaṭṭī kāmesu paccaññāsiṃ. Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti– evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ ajjhagamaṃ, aññaṃ vā tato santataraṃ; athāhaṃ anāvaṭṭī kāmesu paccaññāsiṃ.
   178. “Ko ca, mahānāma, kāmānaṃ assādo? Pañcime, mahānāma, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā– ime kho, mahānāma, pañca kāmaguṇā. Yaṃ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ– ayaṃ kāmānaṃ assādo.
   “Ko ca, mahānāma, kāmānaṃ ādīnavo? Idha, mahānāma, 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, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Tassa ce mahānāma 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, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Tassa ce, mahānāma, 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 vā 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, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Puna caparaṃ, mahānāma, 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, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Puna caparaṃ, mahānāma, 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, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Puna caparaṃ, mahānāma, 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, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Puna caparaṃ, mahānāma, 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, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   “Puna caparaṃ, mahānāma, 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, mahānāma, kāmānaṃ ādīnavo samparāyiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
   179. “Ekamidāhaṃ, mahānāma, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṃ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. Atha khvāhaṃ, mahānāma, sāyanhasamayaṃ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṃ; upasaṅkamitvā te nigaṇṭhe etadavocaṃ– ‘kinnu tumhe, āvuso, nigaṇṭhā ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? Evaṃ vutte, mahānāma, te nigaṇṭhā maṃ etadavocuṃ– ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti– “carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan”ti. So evamāha– “atthi kho vo, nigaṇṭhā, pubbe pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha; yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpassa kammassa akaraṇaṃ; iti purāṇānaṃ kammānaṃ tapasā byantibhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camha attamanā’ti.
   180. “Evaṃ vutte, ahaṃ, mahānāma, te nigaṇṭhe etadavocaṃ– ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– ahuvamheva mayaṃ pubbe na nāhuvamhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadan’ti? ‘No hidaṃ, āvuso’.
   “‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha– ahuvamheva mayaṃ pubbe na nāhuvamhāti, na jānātha– akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhāti, na jānātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Na jānātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ. Evaṃ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? ‘Na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti.
   “‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā– na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā”ti. Api ca ahameva tattha paṭipucchitabbo– ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti? Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti. Api ca tiṭṭhatetaṃ, idānipi mayaṃ āyasmantaṃ gotamaṃ pucchāma– ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti?
   “‘Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṃ byākareyyātha. Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharitun’ti? ‘No hidaṃ, āvuso’.
   “‘Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, cha rattindivāni …pe… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharitun’ti? ‘No hidaṃ, āvuso’.
   “‘Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharituṃ. Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, dve rattindivāni… tīṇi rattindivāni… cattāri rattindivāni… pañca rattindivāni… cha rattindivāni… satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharituṃ. Taṃ kiṃ maññathāvuso nigaṇṭhā, evaṃ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṃ vā’ti? ‘Evaṃ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’”ti.
   Idamavoca bhagavā. Attamano mahānāmo sakko bhagavato bhāsitaṃ abhinandīti.
   Cūḷadukkhakkhandhasuttaṃ niṭṭhitaṃ catutthaṃ.
漢巴經文比對(莊春江作):
  「染心穢(MA.100)」,南傳作「貪是心的隨雜染」(lobho cittassa upakkileso),智髻比丘長老英譯為「貪婪是弄髒心的一項缺點」(Greed is an imperfection that defiles the mind)。按:《破斥猶豫》說,摩訶男較老時為斯陀含聖弟子(Mahānāmo mahallakataro sakadāgāmī ariyasāvako),他有「貪瞋癡被斯陀含道捨斷無餘」的想法,但他知道「我的未被捨斷」而生起疑惑。
  「染法(MA.100)」,南傳作「貪法」(lobhadhammāpi),智髻比丘長老英譯為「貪婪的狀態」(states of greed)。
  「巧刻印」(以查驗)、「現法」(直接可見的)等,參看DA.99/MN.13。
  「有更多樂住處」(sukhavihāritaro),智髻比丘長老英譯為「比…住於更大的快樂」(abides in greater pleasure than)。