經號:   
   (AN.6.63 更新)
增支部6集63經/洞察經(莊春江譯)]MA.111]
  「比丘們!我將為你們教導洞察法門法的教說,你們要聽它!你們要好好作意!我將說。」「是的,大德!」那些比丘回答世尊。世尊說這個:
  「比丘們!而什麼是那個洞察法門法的教說?比丘們!諸欲應該被感知,諸欲的因由與生起應該被感知,諸欲的差別性應該被感知,諸欲的果報應該被感知,諸欲滅應該被感知,導向諸欲滅道跡應該被感知。
  比丘們!受應該被感知,諸受的因由與生起應該被感知,諸受的差別性應該被感知,諸受的果報應該被感知,受滅應該被感知,導向受滅道跡應該被感知。
  比丘們!想應該被感知,諸想的因由與生起應該被感知,諸想的差別性應該被感知,諸想的果報應該被感知,想滅應該被感知,導向想滅道跡應該被感知。
  比丘們!諸應該被感知,諸漏的因由與生起應該被感知,諸漏的差別性應該被感知,諸漏的果報應該被感知,諸漏滅應該被感知,導向諸漏滅道跡應該被感知。
  比丘們!業應該被感知,諸業的因由與生起應該被感知,諸業的差別性應該被感知,諸業的果報應該被感知,業滅應該被感知,導向業滅道跡應該被感知。
  比丘們!苦應該被感知,苦的因由與生起應該被感知,苦的差別性應該被感知,苦的果報應該被感知,苦滅應該被感知,導向苦滅道跡應該被感知。
  『比丘們!諸欲應該被感知,諸欲的因由與生起應該被感知,諸欲的差別性應該被感知,諸欲的果報應該被感知,諸欲滅應該被感知,導向諸欲滅道跡應該被感知。』又,像這樣,這個被說,緣於什麼這個被說?比丘們!有這五種欲:能被眼識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸色,能被耳識知的……諸聲音,能被鼻識知的……諸氣味,能被舌識知的……諸味道,能被身識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸所觸,比丘們!然而,這些不是欲,這些欲種類在聖者之律中被稱為:貪的意向是男子的欲。
  這些不是欲-凡世間中美的,貪的意向是男子的欲,
  世間中美的只像那樣住立,而在這裡明智者們調伏意欲。[依SN.1.34斷句]
  比丘們!而什麼是諸欲的因由與生起?比丘們!觸是諸欲的因由與生起。
  比丘們!而什麼是諸欲的差別性?比丘們!在諸色上欲是一種,在諸聲上欲是一種,在諸氣味上欲是一種,在諸味道上欲是一種,在諸所觸上欲是一種,比丘們!這被稱為諸欲的差別性。
  比丘們!而什麼是諸欲的果報?比丘們!凡欲求者個個對應那個自體使生起有福分的或無福分的,比丘們!這被稱為諸欲的果報。
  比丘們!而什麼是欲滅?比丘們!觸滅是欲滅,這八支聖道就是導向欲滅道跡,即:正見、正志、正語、正業、正命、正精進、正念、正定。
  比丘們!當聖弟子這麼知道諸欲,這麼知道諸欲的因由與生起,這麼知道諸欲的差別性,這麼知道諸欲的果報,這麼知道欲滅,這麼知道導向欲滅道跡時,他知道這個洞察梵行的欲滅。『比丘們!欲應該被感知……(中略)導向欲滅道跡應該被感知。』像這樣,凡那個被說,這是緣於這個被說。
  『比丘們!受應該被感知……(中略)導向受滅道跡應該被感知。』又,像這樣,這個被說,緣於什麼這個被說?比丘們!有這三受:樂受、苦受、不苦不樂受。
  比丘們!而什麼是諸受的因由與生起?比丘們!觸是諸受的因由與生起。
  比丘們!而什麼是諸受的差別性?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!這被稱為諸受的差別性。
  比丘們!而什麼是諸受的果報?比丘們!凡感受者個個對應那個自體使生起有福分的或無福分的,比丘們!這被稱為受的果報。
  比丘們!而什麼是受滅?比丘們!觸滅是受滅,這八支聖道就是導向受滅道跡,即:正見……(中略)正定。
  比丘們!當聖弟子這麼知道受,這麼知道諸受的因由與生起,這麼知道諸受的差別性,這麼知道諸受的果報,這麼知道受滅,這麼知道導向受滅道跡,他知道這個洞察梵行的受滅。『比丘們!受應該被感知……(中略)導向受滅道跡應該被感知。』像這樣,凡那個被說,這是緣於這個被說。
  『比丘們!想應該被感知……(中略)導向想滅道跡應該被感知。』又,像這樣,這個被說,緣於什麼這個被說?比丘們!有這六想:色想、聲想、氣味想、味道想、所觸想、法想。
  比丘們!而什麼是諸想的因由與生起?比丘們!觸是諸想的因由與生起。
  比丘們!而什麼是諸想的差別性?比丘們!在諸色上想是一種,在諸聲上想是一種,在諸氣味上想是一種,在諸味道上想是一種,在諸所觸上想是一種,在諸法上想是一種,比丘們!這被稱為諸想的差別性。
  比丘們!而什麼是諸想的果報?比丘們!我說想有言說的果報,一一如是認知它,一一像那樣言說:『我是這樣想者。』比丘們!這被稱為諸想的果報。
  比丘們!而什麼是想滅?比丘們!觸滅是想滅,這八支聖道就是導向想滅道跡,即:正見……(中略)正定。
  比丘們!當聖弟子這麼知道想,這麼知道諸想的因由與生起,這麼知道諸想的差別性,這麼知道諸想的果報,這麼知道想滅,這麼知道導向想滅道跡,他知道這個洞察梵行的想滅。『比丘們!想應該被感知……(中略)導向想滅道跡應該被感知。』像這樣,凡那個被說,這是緣於這個被說。
  『比丘們!諸漏應該被感知……(中略)導向諸漏滅道跡應該被感知。』又,像這樣,這個被說,緣於什麼這個被說?比丘們!有這三漏:欲漏、有漏、無明漏
  比丘們!而什麼是諸漏的因由與生起?比丘們!無明是諸漏的因由與生起。
  比丘們!而什麼是諸漏的差別性?比丘們!有能被走入地獄的諸漏,有能被走入畜生界的諸漏,有能被走入餓鬼界的諸漏,有能被走入人的世界的諸漏,有能被走入天界(天的世界)的諸漏,比丘們!這被稱為諸漏的差別性。
  比丘們!而什麼是諸漏的果報?比丘們!凡進入無明者個個對應那個自體使生起有福分的或無福分的,比丘們!這被稱為諸漏的果報。
  比丘們!而什麼是漏滅?比丘們!無明滅是漏滅,這八支聖道就是導向漏滅道跡,即:正見……(中略)正定。
  比丘們!當聖弟子這麼知道諸漏,這麼知道諸漏的因由與生起,這麼知道諸漏的差別性,這麼知道諸漏的果報,這麼知道漏滅,這麼知道導向漏滅道跡,他知道這個洞察梵行的漏滅。『比丘們!諸漏應該被感知……(中略)導向漏滅道跡應該被感知。』像這樣,凡那個被說,這是緣於這個被說。
  『比丘們!業應該被感知……(中略)導向業滅道跡應該被感知。』又,像這樣,這個被說,緣於什麼這個被說?比丘們!我說思是業思後作業:以身、以語、以意。
  比丘們!而什麼是諸業的因由與生起?比丘們!觸是諸業的因由與生起。
  比丘們!而什麼是諸業的差別性?比丘們!有能被感受地獄的業,有能被感受畜生界的業,有能被感受餓鬼界的業,有能被感受人的世界的業,有能被感受天界的業,比丘們!這被稱為諸業的差別性。
  比丘們!而什麼是諸業的果報?比丘們!我說有三種業的果報:在當生中,或在往生後,或在隨後的期間中,比丘們!這被稱為諸業的果報。
  比丘們!而什麼是業滅?比丘們!觸滅是業滅,這八支聖道就是導向業滅道跡,即:正見……(中略)正定。
  比丘們!當聖弟子這麼知道業,這麼知道業的因由與生起,這麼知道業的差別性,這麼知道業的果報,這麼知道業滅,這麼知道導向業滅道跡,他知道這個洞察梵行的業滅。『比丘們!業應該被感知……(中略)導向業滅道跡應該被感知。』像這樣,凡那個被說,這是緣於這個被說。
  『比丘們!苦應該被感知,苦的因由與生起應該被感知,苦的差別性應該被感知,苦的果報應該被感知,苦滅應該被感知,導向苦滅道跡應該被感知。』又,像這樣,這個被說,緣於什麼這個被說?生是苦,老也是苦,病也是苦,死也是苦,愁、悲、苦、憂、絕望也是苦,凡沒得到想要的,那也是苦。以簡要:五取蘊是苦。
  比丘們!而什麼是苦的因由與生起?比丘們!渴愛是苦的因由與生起。
  比丘們!而什麼是苦的差別性?比丘們!苦有強烈,有微少的,有徐緩褪去的,有迅速褪去的,比丘們!這被稱為苦的差別性。
  比丘們!而什麼是苦的果報?比丘們!某些人被該苦征服,心被佔據,悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,又或,被該苦征服,心被佔據,來到從外部遍求:『誰知道為了這個苦滅的一句、兩句?』比丘們!我說苦有迷亂的果報,或遍求的果報,比丘們!這被稱為苦的果報。
  比丘們!而什麼是苦滅?比丘們!渴愛滅是苦滅,這八支聖道就是導向苦滅道跡,即:正見……(中略)正定。
  比丘們!當聖弟子這麼知道苦,這麼知道苦的因由與生起,這麼知道苦的差別性,這麼知道苦的果報,這麼知道苦滅,這麼知道導向苦滅道跡,他知道這個洞察梵行的苦滅。『比丘們!苦應該被感知,苦的因由與生起應該被感知,苦的差別性應該被感知,苦的果報應該被感知,苦滅應該被感知,導向苦滅道跡應該被感知。』像這樣,凡那個被說,這是緣於這個被說。
  比丘們!這是那個洞察法門法的教說。」
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「洞察梵行」(nibbedhikaṃ brahmacariyaṃ),菩提比丘長老英譯為「洞察的精神生活」(penetrative spiritual life)。按:《滿足希求》說,此處就是所謂的梵行道(brahmacariyasaṅkhāto maggova),「洞察」(nibbedhikaṃ),另譯為「抉擇」。
  「勝如(MA.111)」,南傳作「差別性」(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。又,MA.181說,見諦人(須陀洹)不持咒以脫苦。
  「洞察法門」(Nibbedhikapariyāyaṃ, nibbedhikapariyāyo),菩提比丘長老英譯為「洞察解說」(a penetrative exposition)。按:《滿足希求》以「洞察、碎破(padāletīti)以前未洞察、以前未碎破的貪蘊等(lobhakkhandhādayo)」解說。
  「貪的意向」(Saṅkapparāgo),菩提比丘長老英譯為「慾望的意向;好色的意向」(the intention of lust/lustful intention, SN/AN)。按:《顯揚真義》以「已意圖的貪」(saṅkappitarāgo, SN.1.34)解說,《滿足希求》以「因意向而生起的貪」(saṅkappavasena uppannarāgo, AN.6.63)解說。又,此句這裡依SN.1.34區隔在偈誦外,這似乎比原標在偈誦內的五句好。
  「美的」(citrāni),菩提比丘長老英譯為「漂亮的東西」(the pretty things, SN/AN)。按:《顯揚真義》以「美的所緣」(ārammaṇacittāni, SN.1.34)解說,《滿足希求》以「美的種種所緣」(citravicitrārammaṇāni, AN.6.63)解說。