經號:   
   (中部13經 更新)
中部13經/苦蘊大經(獅子吼品[2])(莊春江譯)[MA.99, AA.21.9]
  被我這麼聽聞
  有一次世尊住在舍衛城祇樹林給孤獨園。
  那時,眾多比丘午前時穿衣、拿起衣鉢後,為了托鉢進入舍衛城。那時,那些比丘想這個:「在舍衛城為了托鉢行走大致上還太早,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一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的那些其他外道遊行者對那些比丘說這個:
  「道友們!沙門喬達摩安立欲的遍知,我們也安立欲的遍知;道友們!沙門喬達摩安立色的遍知,我們也安立色的遍知;道友們!沙門喬達摩安立受的遍知,我們也安立受的遍知,道友們!這裡,沙門喬達摩的或我們的,什麼是差別,什麼是不同,什麼是區別?即:法的教說比法的教說,或教誡比教誡。」
  那時,那些比丘們對那些其他外道遊行者的所說既不歡喜,也不斥責。不歡喜、不斥責後,從座位起來後離開:「我們在世尊的面前將了知這所說的義理。」(163)
  那時,那些比丘在舍衛城為了托鉢行走後,餐後已從施食返回,去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的那些比丘對世尊說這個:
  「大德!這裡,我們午前時穿衣、拿起衣鉢後,為了托鉢進入舍衛城。大德!那些我們想這個:『在舍衛城為了托鉢行走大致上還太早,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一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。大德!在一旁坐下的那些其他外道遊行者對我們說這個:『道友們!沙門喬達摩安立欲的遍知,我們也安立欲的遍知;道友們!沙門喬達摩安立色的遍知,我們也安立色的遍知;道友們!沙門喬達摩安立受的遍知,我們也安立受的遍知,道友們!這裡,沙門喬達摩的或我們的,什麼是差別,什麼是不同,什麼是區別?即:法的教說比法的教說,或教誡比教誡。』大德!那時,我們對那些其他外道遊行者的所說既不歡喜,也不斥責。不歡喜、不斥責後,從座位起來後離開:『我們在世尊的面前將了知這所說的義理。』」(164)
  「比丘們!這麼說的其他外道遊行者們應該被這麼回答:『道友們!但什麼是諸欲的樂味?什麼是過患?什麼是出離?什麼是諸色的樂味?什麼是過患?什麼是出離?什麼是諸受的樂味?什麼是過患?什麼是出離?』比丘們!被這麼問,其他外道遊行者們既將不解答,且更將來到惱害,那是什麼原因?比丘們!那個正如不在[感官的]境域中那樣。比丘們!我不見那個:在包括天,在包括魔,在包括梵的世間;在包括沙門婆羅門,在包括天-人的世代中,凡以這些問題的解答能使心滿意者,除了如來或如來的弟子,又或從那裡聽聞後以外。(165)
  比丘們!而什麼是諸欲的樂味?比丘們!有這五種欲,哪五種?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……(中略)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!這是五種欲。比丘們!凡緣於這五種欲生起的樂、喜悅,這是欲的樂味。(166)
  比丘們!而什麼是諸欲的過患?比丘們!這裡,凡善男子以技能謀生: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,不論以箭術,不論以王臣,不論以某個技能,面對寒冷的,面對暑熱的,與虻蚊風烈日蛇的接觸受害著,因飢渴死亡著,比丘們!這是諸欲的過患,直接可見的苦蘊,欲為因,欲為因緣,因為欲,因就是諸欲。
  比丘們!如果當那位善男子這麼奮起、辛勤、努力時,他們不完成財富,他憂愁、疲累、悲泣、搥胸地號哭,來到迷亂:『我的奮起確實是空虛的,我的努力確實是無結果的。』比丘們!這也是諸欲的過患,直接可見的苦蘊,欲為因,欲為因緣,因為欲,因就是諸欲。
  比丘們!如果當那位善男子這麼奮起、辛勤、努力時,他們完成財富,他因為那些財富的守護感受苦憂:『如何既不讓國王們取走我的財富,也不讓盜賊們取走,也不讓火燒掉,也不讓水流走,也不讓不可愛的繼承者們會取走?』當他那樣守護、保護那些財富時,國王們取走,或盜賊們取走,或火燃掉,或水流走,或不可愛的繼承者們取走,他憂愁、疲累、悲泣、搥胸地號哭,來到迷亂:『凡我曾有的,那個確實都沒有了。』比丘們!這也是諸欲的過患,直接可見的苦蘊,欲為因,欲為因緣,因為欲,因就是諸欲。(167)
  再者,比丘們!欲為因,欲為因緣,因為欲,因就是諸欲,國王們與國王們諍論,剎帝利們也與剎帝利們諍論,婆羅門們也與婆羅門們諍論,屋主們也與屋主們諍論,母親也與兒子諍論,兒子也與母親諍論,父親也與兒子諍論,兒子也與父親諍論,兄弟也與兄弟諍論,兄弟也與姊妹諍論,姊妹也與兄弟諍論,朋友也與朋友諍論。在那裡,他們來到爭吵、爭執、爭辯,互相以拳頭攻擊,也以土塊攻擊,也以棍棒攻擊,也以刀劍攻擊,在那裡,他們遭受死亡,或死亡程度的苦。比丘們!這也是諸欲的過患,直接可見的苦蘊,欲為因,欲為因緣,因為欲,因就是諸欲。
  再者,比丘們!欲為因,欲為因緣,因為欲,因就是諸欲,取刀盾、綁緊弓箭後,兩方軍隊投入戰場,在箭射出中,也在矛射出中,也在刀閃耀中,在那裡,他們以箭射擊,也以矛射擊,也以刀切斷頭,在那裡,他們遭受死亡,或死亡程度的苦。比丘們!這也是諸欲的過患,直接可見的苦蘊,欲為因,欲為因緣,因為欲,因就是諸欲。
  再者,比丘們!欲為因,欲為因緣,因為欲,因就是諸欲,取刀盾、綁緊弓箭後,投入塗濕滑的保壘,在箭射出中,也在矛射出中,也在刀閃耀中,在那他們以箭射擊,也以矛射擊,也以牛糞傾瀉,也以大群(重物)壓碎,也以刀切斷頭,在那裡,他們遭受死亡,或死亡程度的苦。比丘們!這也是諸欲的過患,直接可見的苦蘊,欲為因,欲為因緣,因為欲,因就是諸欲。(168)
  再者,比丘們!欲為因,欲為因緣,因為欲,因就是諸欲,他們入侵人家,也奪取(搬運)掠奪物,也作盜匪,也攔路搶劫,也通姦(走入)他人的妻子,國王們捕捉他後,使施加種種刑罰:以鞭打,也以棒打,也以手杖打,也切斷手,也切斷腳,也切斷手與腳,也切斷耳,也切斷鼻,也切斷耳與鼻,也施加酸粥鍋刑,也施加貝禿刑,也施加羅侯口刑,也施加火鬘刑,也施加燭手刑,也施加驅行刑,也施加樹皮衣刑,也施加羚羊刑,也施加鉤肉刑,也施加錢刑,也施加鹼浴刑,也施加扭轉門閂刑,也施加稻草足踏台刑,也淋熱油,也使以諸狗咬,也使活者在尖物上刺入,也以刀切斷頭,在那裡,他們遭受死亡,或死亡程度的苦。比丘們!這也是諸欲的過患,直接可見的苦蘊,欲為因,欲為因緣,因為欲,因就是諸欲。
  再者,比丘們!欲為因,欲為因緣,因為欲,因就是諸欲,以身行惡行,以語行惡行,以意行惡行。他們以身行惡行後,以語行惡行後,以意行惡行後,以身體的崩解,死後往生苦界惡趣下界、地獄。比丘們!這也是諸欲的過患,後世的苦蘊,欲為因,欲為因緣,因為欲,因就是諸欲。(169)
  比丘們!而什麼是諸欲的出離?比丘們!凡在諸欲上意欲貪的調伏、意欲貪的捨斷,這是諸欲的出離。
  比丘們!凡任何沙門或婆羅門這樣不如實知道諸欲的樂味為樂味、過患為過患、出離為出離者,『他們自己確實將遍知諸欲,或將以真實勸導他人,依之行者將遍知諸欲。』這不存在可能性。比丘們!但凡任何沙門或婆羅門這樣如實知道諸欲的樂味為樂味、過患為過患、出離為出離者,『他們自己確實將遍知諸欲,或將以真實勸導他人,依之行者將遍知諸欲。』這存在可能性。(170)
  比丘們!而什麼是諸色的樂味?比丘們!猶如剎帝利少女,或婆羅門少女,或屋主少女:十五歲年齡的,或十六歲年齡的,不過高的、不過矮的,不過瘦的、不過胖的,不過黑的、不過白的,比丘們!她在那時是最上的美妙端麗(美麗容色輝耀)者嗎?」
  「是的,大德!」
  「比丘們!凡緣於美妙端麗生起樂、喜悅,這是諸色的樂味。
  比丘們!而什麼是諸色的過患?比丘們!這裡,過些時候會看見正是那位姊妹是從出生八十歲或九十歲或百歲的、衰老的、像椽木那樣歪曲的、彎曲的、拐杖為依怙顫抖著行走的、病苦的、青春已逝的、斷牙的、白髮的、掉髮禿頭的、有皺紋的、肢體帶斑點的,比丘們!你們怎麼想它:凡先前美妙端麗的她已消失,過患已出現嗎?」
  「是的,大德!」
  「比丘們!這是諸色的過患。
  再者,比丘們!這裡,會看見正是那位姊妹成為生病的、受苦的、重病的、已落入自己糞尿中躺臥著的、被他人使之起來的、被他人使之躺下的,比丘們!你們怎麼想它:凡先前美妙端麗的她已消失,過患已出現嗎?」
  「是的,大德!」
  「比丘們!這也是諸色的過患。(171)
  再者,比丘們!這裡,會看見正是那位姊妹被捨棄在墓地的遺骸:已死一天,或已死二天,或已死三天,腫脹的、青瘀的、生膿爛的,比丘們!你們怎麼想它:凡先前美妙端麗的她已消失,過患已出現嗎?」
  「是的,大德!」
  「比丘們!這也是諸色的過患。
  再者,比丘們!這裡,會看見正是那位姊妹被捨棄在墓地的遺骸:被烏鴉吃著,或被鷹吃著,或被禿鷹吃著,或被蒼鷺吃著,或被狗吃著,或被虎吃著,或被豹吃著,或被狐狼吃著,或被許多種生出的蟲吃著,比丘們!你們怎麼想它:凡先前美妙端麗的她已消失,過患已出現嗎?」
  「是的,大德!」
  「比丘們!這也是諸色的過患。
  再者,比丘們!這裡,會看見正是那位姊妹被捨棄在墓地的遺骸:有血肉的、連結筋的骨鎖,無肉染血的、連結筋的骨鎖,離血肉的、連結筋的骨鎖,離連結的、四面八方散亂的骸骨: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!你們怎麼想它:凡先前美妙端麗的她已消失,過患已出現嗎?」
  「是的,大德!」
  「比丘們!這也是諸色的過患。
  再者,比丘們!這裡,會看見正是那位姊妹被捨棄在墓地的遺骸:類似螺貝顏色的白骨,堆積過一年的骨骸,腐敗變成粉末的骨骸,比丘們!你們怎麼想它:凡先前美妙端麗的她已消失,過患已出現嗎?」
  「是的,大德!」
  「比丘們!這也是諸色的過患。
  比丘們!而什麼是諸色的出離?比丘們!凡在諸色上意欲貪的調伏、意欲貪的捨斷,這是諸色的出離。
  比丘們!凡任何沙門或婆羅門這樣不如實知道諸色的樂味為樂味、過患為過患、出離為出離者,『他們自己確實將遍知諸色,或將以真實勸導他人,依之行者將遍知諸色。』這不存在可能性。比丘們!但凡任何沙門或婆羅門這樣如實知道諸欲的樂味為樂味、過患為過患、出離為出離者,『他們自己確實將遍知諸色,或將以真實勸導他人,依之行者將遍知諸色。』這存在可能性。(172)
  比丘們!而什麼是諸受的樂味?比丘們!這裡,比丘就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,比丘們!凡在比丘就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺,離而生喜、樂的初禪時,在那時,既不意圖對自己的傷害,也不意圖對他人的傷害,也不意圖對兩者的傷害,在那時,只感受無瞋害受。比丘們!我說:無瞋害是諸受中最上的樂味
  再者,比丘們!比丘從尋與伺的平息,自身內的明淨心的專一性,進入後住於無尋、無伺,定而生喜、樂的第二禪……(中略)比丘們!凡在比丘從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於聖者們告知凡那個『平靜的、具念的、安樂住的』第三禪時……(中略)比丘們!凡在比丘從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,平靜、念遍純淨的第四禪時,在那時,既不意圖對自己的傷害,也不意圖對他人的傷害,也不意圖對兩者的傷害,在那時,只感受無瞋害受。比丘們!我說:無瞋害是諸受中最上的樂味。(173)
  比丘們!而什麼是諸受的過患?比丘們!凡受是無常的、苦的、變易法,這是諸受的過患。
  比丘們!而什麼是諸受的出離?比丘們!凡在諸受上意欲貪的調伏、意欲貪的捨斷,這是諸受的出離。
  比丘們!凡任何沙門或婆羅門這樣不如實知道諸受的樂味為樂味、過患為過患、出離為出離者,『他們自己確實將遍知諸受,或將以真實勸導他人,依之行者將遍知諸受。』這不存在可能性。比丘們!但凡任何沙門或婆羅門這樣如實知道諸受的樂味為樂味、過患為過患、出離為出離者,『他們自己確實將遍知諸受,或將以真實勸導他人,依之行者將遍知諸受。』這存在可能性。」
  世尊說這個,那些悅意的比丘歡喜世尊的所說。(174)
  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 samādapessanti 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):
  「知、斷(MA.99)」,南傳作「遍知」(pariññaṃ),智髻比丘長老英譯為「完全地理解」(the full understanding)。按:「遍知」一般是只用於阿羅漢上的,但這裡,《破斥猶豫》以「捨斷、超越(克服)」(pahānaṃ samatikkamaṃ)解說,正與MA相合。又說,外道了知的超越:欲的遍知應該安立為初禪,色的遍知應該安立為無色界,受的遍知應該安立為無想界。
  「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)。
  「現法(MA.99)」,南傳作「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。
  「不念害者,成就是樂(MA.99)」,南傳作「無瞋害是諸受中最上的樂味」(Abyābajjhaparamāhaṃ…vedanānaṃ assādaṃ,逐字譯為「無瞋害-最上的(我)…諸受的 樂味」),智髻比丘長老英譯為「就感受方面,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「謀生」(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)。