經號:   
   (中部14經 更新)
中部14經/苦蘊小經(獅子吼品[2])(莊春江譯)[MA.100]
  被我這麼聽聞
  有一次世尊住在釋迦族的迦毘羅衛城尼拘律園。
  那時,釋迦族摩訶男去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的釋迦族摩訶男對世尊說這個:
  「大德!我這麼了知法被世尊長久地教導:『貪是心的隨雜染;瞋是心的隨雜染;癡是心的隨雜染。』大德!但我這麼了知法被世尊教導:『貪是心的隨雜染;瞋是心的隨雜染;癡是心的隨雜染。』然而,有時貪法持續遍取我的心;瞋法也持續遍取我的心;癡法也持續遍取我的心。大德!我這麼想:『是否我有什麼自身內未捨斷的法,以那個有時貪法持續遍取我的心;瞋法也持續遍取我的心;癡法也持續遍取我的心呢?』」(175)
  「摩訶男!仍有那個你自身內未捨斷的法,以那個有時貪法持續遍取你的心;瞋法也持續遍取你的心;癡法也持續遍取你的心。摩訶男!因為如果你那個自身內的法被捨斷,你不會住俗家,不會受用諸欲,摩訶男!因為你仍有那個自身內未捨斷的法,因此你住俗家,受用諸欲。(176)
  『諸欲是少樂味的、多苦的、多絕望的,在那裡有更多過患。』摩訶男!像這樣,即使聖弟子有以正確之慧如實善見,但他仍未到達(證得)從諸欲之外,從諸惡不善法之外的喜、樂,或其他比那個更寂靜的,那時,他就仍然不是在諸欲上不被誘惑者。
  摩訶男!但當對聖弟子有『欲是少樂味的、多苦的、多絕望的,在那裡有更多過患。』這樣這個以正確之慧如實善見,且他到達從諸欲之外,從諸惡不善法之外的喜、樂,或其他比那個更寂靜的,那時,他是在諸欲上不被誘惑者。
  摩訶男!當就在我正覺以前,還是未現正覺菩薩時,也有『欲是少樂味的、多苦的、多絕望的,在那裡有更多過患。』這樣這個以正確之慧如實善見,但未到達從諸欲之外,從諸惡不善法之外的喜、樂,或其他比那個更寂靜的,那時,我就仍然不自稱是在諸欲上不被誘惑者,摩訶男!但當我有『欲是少樂味的、多苦的、多絕望的,在那裡有更多過患。』這樣這個以正確之慧如實被善見,而且到達從諸欲之外,從諸惡不善法之外的喜、樂,或其他比那個更寂靜的,那時,我自稱是在諸欲上不被誘惑者。(177)
  摩訶男!而什麼是諸欲的樂味?摩訶男!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,摩訶男!這是五種欲。摩訶男!凡緣於這五種欲生起的樂、喜悅,這是欲的樂味。
  摩訶男!而什麼是諸欲的過患?摩訶男!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,摩訶男!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。
  摩訶男!如果當那位善男子這麼奮起、辛勤、努力時,他們不完成財富,他悲傷、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。』摩訶男!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。
  摩訶男!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,他悲傷、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。』摩訶男!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,摩訶男!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。摩訶男!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,摩訶男!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。摩訶男!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,摩訶男!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。摩訶男!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,摩訶男!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。摩訶男!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,摩訶男!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。摩訶男!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。[MN.13](178)
  摩訶男!有這一次,我住在王舍城耆闍崛山。當時,眾多尼乾陀在仙吞山坡黑岩處,是常站立者、拒絕座位者,感受劇烈的、苦的、激烈的、猛烈的、辛辣的感受。摩訶男!那時,我傍晚時從獨坐出來,去見在仙吞山坡黑岩處的那些尼乾陀。抵達後,我對那些尼乾陀說這個:『尼乾陀道友們!你們為何是常站立者、拒絕座位者,感受劇烈的、苦的、激烈的、猛烈的、辛辣的感受呢?』摩訶男!在這麼說時,那些尼乾陀對我說這個:『道友!尼乾陀若提子自稱是一切知者、一切見者、無殘留智見者:「當我行走時、站立時、睡時、醒時,智見經常地、持續地被現起。」他這麼說:「尼乾陀們!你們有過去(前世)所作惡業,你們要以這個強烈的難行消滅它。又,在這裡,凡現在以身自制者,以語自制者,以意自制者,那個有未來惡業的不作。像這樣,以苦行有舊業的結束;以新業的不作有未來無流漏;以未來無流漏有業的滅盡;以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡一切苦將被滅盡。」而且我們喜歡同時也接受那個,因為那樣,我們是滿意的。』(179)
  摩訶男!在這麼說時,我對那些尼乾陀們說這個:『尼乾陀道友們!那麼,你們知道:「我們過去就存在;非不存在。」嗎?』『道友!這確實不是。』『尼乾陀道友們!那麼,你們知道:「我們過去就做惡業;非不做。」嗎?』『道友!這確實不是。』『尼乾陀道友們!那麼,你們知道:「我們過去做像這樣的或像那樣的惡業。」嗎?』『道友!這確實不是。』『尼乾陀道友們!那麼,你們知道:「這麼多苦已滅盡,或這麼多苦應該被滅盡,或在這麼多苦被滅盡時,一切苦將被滅盡。」嗎?』『道友!這確實不是。』『尼乾陀道友們!那麼,你們知道:「在當生中有不善法的捨斷、善法的具足。」嗎?』『道友!這確實不是。』『尼乾陀道友們!像這樣,你們確實不知道:「我們過去就存在;非不存在。」你們確實不知道:「我們過去就做惡業;非不做。」你們確實不知道:「我們過去做像這樣的或像那樣的惡業。」你們確實不知道:「這麼多苦已滅盡,或這麼多苦應該被滅盡,或在這麼多苦被滅盡時,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!在存在這樣時,凡世間中兇暴者、血手者、殘忍職業者,在再生於人時,他們在尼乾陀中出家。』『喬達摩道友!樂不能被樂到達,樂能被苦到達。喬達摩道友!而如果樂能被樂到達,摩揭陀王斯尼耶頻毘沙羅會到達樂,摩揭陀王斯尼耶頻毘沙羅比尊者喬達摩更有樂住處。』
  『確實,言語被尼乾陀尊者們粗暴地、不省察地說:「喬達摩道友!樂不能被樂到達,樂能被苦到達。喬達摩道友!而如果樂能被樂到達,摩揭陀王斯尼耶頻毘沙羅會到達樂,摩揭陀王斯尼耶頻毘沙羅比尊者喬達摩更有樂住處。」而是在那裡我就應該被反問:「哪位尊者更有樂住處?摩揭陀王斯尼耶頻毘沙羅或尊者喬達摩呢?」』
  『喬達摩道友!確實,言語被我們粗暴地、不省察地說:「喬達摩道友!樂不能被樂到達,樂能被苦到達。喬達摩道友!而如果樂能被樂到達,摩揭陀王斯尼耶頻毘沙羅會到達樂,摩揭陀王斯尼耶頻毘沙羅比尊者喬達摩更有樂住處。」此外,別理會這個,現在我們也問尊者喬達摩:「哪位尊者更有樂住處?摩揭陀王斯尼耶頻毘沙羅或尊者喬達摩呢?」』
  『尼乾陀道友們!那樣的話,在那裡,我就將反問你們,你們就如對你們能接受的那樣回答它。尼乾陀道友們!你們怎麼想它:摩揭陀王斯尼耶頻毘沙羅能夠以身體不動著、不說話著七日夜,住於一向樂感受的嗎?』
  『道友!這確實不是。』
  『尼乾陀道友們!你們怎麼想它:摩揭陀王斯尼耶頻毘沙羅能夠以身體不動著、不說話著六日夜……(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,住於一向樂感受的嗎?』
  『道友!這確實不是。』
  『尼乾陀道友們!我能夠以身體不動著、不說話著一日夜,住於一向樂感受的;尼乾陀道友們!我能夠以身體不動著、不說話著二日夜……(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,住於一向樂的感受的。尼乾陀道友們!你們怎麼想它:在存在這樣時,哪位更有樂住處?摩揭陀王斯尼耶頻毘沙羅或我呢?』
  『在存在這樣時,尊者喬達摩就比摩揭陀王斯尼耶頻毘沙羅更有樂住處。』」
  世尊說這個,釋迦族摩訶男歡喜世尊的所說。(180)
  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)。