經號:   
   (中部38經 更新)
中部38經/渴愛的滅盡大經(雙大品[4])(莊春江譯)[MA.201]
  被我這麼聽聞
  有一次世尊住在舍衛城祇樹林給孤獨園。
  當時,漁夫的兒子,名叫沙低比丘的像這樣邪惡的惡見被生起:
  「我像這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。」
  眾多比丘聽聞:「聽說漁夫的兒子,名叫沙低比丘的像這樣邪惡的惡見被生起:『我像這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。』」那時,那些比丘去見漁夫的兒子沙低比丘。抵達後,對漁夫的兒子沙低比丘說這個:「沙低學友!傳說是真的?你的像這樣邪惡的惡見被生起:『我像這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。』」「學友們!我的確這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。」
  那時,那些比丘想要使漁夫的兒子沙低比丘從這個邪惡的惡見遠離,審問、質問、追究:「沙低學友!你不要這麼說,你不要誹謗世尊,對世尊的誹謗是不好的,世尊不會這麼說。沙低學友!緣所生的識被世尊以種種法門說,除了經由以外,沒有識的生成。」
  當被那些比丘這樣審問、質問、追究時,漁夫的兒子沙低比丘仍對那個邪惡的惡見剛毅地、取著地執著後斷定:「學友們!我的確這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。」(396)
  由於那些比丘不能夠使漁夫的兒子沙低比丘從這個邪惡的惡見遠離,然後那些比丘去見世尊。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!漁夫的兒子,名叫沙低比丘的像這樣邪惡的惡見被生起:『我像這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。』大德!我們聽聞:『聽說漁夫的兒子,名叫沙低比丘的像這樣邪惡的惡見被生起:「我像這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。」』大德!那時,我們去見漁夫的兒子沙低比丘。抵達後,對漁夫的兒子沙低比丘說這個:『沙低學友!傳說是真的?你的像這樣邪惡的惡見被生起:「我像這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。」』大德!在這麼說時,漁夫的兒子沙低比丘對我們說這個:『學友們!正是這樣,我像這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。』大德!那時,我們想要使漁夫的兒子沙低比丘從這個邪惡的惡見遠離,審問、質問、追究:『沙低學友!你不要這麼說,你不要誹謗世尊,對世尊的誹謗是不好的,世尊不會這麼說。沙低學友!緣所生的識被世尊以種種法門說,除了經由緣以外,沒有識的生成。』大德!當被我們這樣審問、質問、追究時,漁夫的兒子沙低比丘仍對那個邪惡的惡見剛毅地、取著地執著後斷定:『學友們!我的確這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。』大德!由於我們不能使漁夫的兒子沙低比丘從這個邪惡的惡見遠離,然後我們告訴世尊這件事。」(397)
  那時,世尊召喚某位比丘:「來!比丘!請你以我的名義召喚漁夫的兒子沙低比丘:『沙低學友!大師召喚你。』」
  「是的,大德!」那位比丘回答世尊後,去見漁夫的兒子沙低比丘。抵達後,對漁夫的兒子沙低比丘說這個:「沙低學友!大師召喚你。」
  「是的,學友!」漁夫的兒子沙低比丘回答那位比丘後,去見世尊。抵達後,向世尊問訊後,在一旁坐下。世尊對在一旁坐下的漁夫的兒子沙低比丘說這個:
  「沙低!傳說是真的?你的像這樣邪惡的惡見被生起:『我像這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。』」
  「大德!我的確這樣了知被世尊教導的法,如:就這個識流轉、輪迴,非另一個。」
  「沙低!那是哪個識呢?」
  「大德!凡講話的、能感受的這個到處經驗善惡業的果報者。」
  「無用的男子!你了知法被我對誰這樣教導?無用的男子!緣所生的識被我以種種法門說,除了經由緣以外,沒有識的生成,不是嗎?無用的男子!然而,你以自己惡把握的誹謗我們,同時也傷害自己,以及產出許多非福德,無用的男子!因為,那對你將有長久的不利、苦。」(398)
  那時,世尊召喚比丘們:
  「比丘們!你們怎麼想它:是否這位漁夫的兒子沙低比丘在這法、律中也是變熱者[MN.22]呢?」
  「大德!怎麼會是呢?大德!那確實不是。」
  在這麼說時,漁夫的兒子沙低比丘沈默地、羞愧地、垂肩地、低頭地、鬱悶地、不能反應地坐著。
  那時,世尊知道漁夫的兒子沙低比丘成為沈默的、羞愧的、垂肩的、低頭的、鬱悶的、不能反應的後,對漁夫的兒子沙低比丘說這個:
  「無用的男子!你以這個自己邪惡的惡見將被知道,這裡,我將質問比丘們。」
  那時,世尊召喚比丘們:
  「比丘們!你們也了知法被我這樣教導,如這位漁夫的兒子沙低比丘以自己惡把握的誹謗我們,同時也傷害自己,以及產出許多非福德?」
  「大德!這確實不是。因為,緣所生的識被世尊以種種法門說,除了經由緣以外,沒有識的生成。」
  「比丘們!!好!比丘們!好!你們這樣了知被我教導的法,比丘們!因為,緣所生的識被我以種種法門說,除了經由緣以外,沒有識的生成,然而,這位漁夫的兒子沙低比丘以自己惡把握的誹謗我們,同時也傷害自己,以及產出許多非福德,無用的男子!因為,那對你將有長久的不利、苦。(399)
  比丘們!正緣於一一,識生起,就一一以那個名為(走到稱呼)『識』:緣於眼與諸色,識生起,就名為『眼識』;緣於耳與諸聲音,識生起,就名為『耳識』;緣於鼻與諸氣味,識生起,就名為『鼻識』;緣於舌與諸味道,識生起,就名為『舌識』;緣於身與諸所觸,識生起,就名為『身識』;緣於意與諸法,識生起,就名為『意識』。
  比丘們!猶如正緣於一一緣,火燃燒,就一一以那個走到稱呼:緣於柴,火燃燒,就名為『柴火』;緣於木片,火燃燒,就名為『木片火』;緣於草,火燃燒,就名為『草火』;緣於牛糞,火燃燒,就名為『牛糞火』;緣於穀殼,火燃燒,就名為『穀殼火』;緣於碎屑,火燃燒,就名為『碎屑火』。同樣的,比丘們!正緣於一一緣,識生起,就一一以那個名為『識』:緣於眼與諸色,識生起,就名為『眼識』;緣於耳與諸聲音,識生起,就名為『耳識』;緣於鼻與諸氣味,識生起,就名為『鼻識』;緣於舌與諸味道,識生起,就名為『舌識』;緣於身與諸所觸,識生起,就名為『身識』;緣於意與諸法,識生起,就名為『意識』。(400)
  比丘們!你們看見『這是已生成的』嗎?」
  「是的,大德!」
  「比丘們!你們看見『那個是食的生成』嗎?」
  「是的,大德!」
  「比丘們!你們看見『以那個食的滅凡已生成的成為滅法』嗎?」
  「是的,大德!」
  「比丘們!『這是已生成的,會是嗎?』懷疑者的疑惑生起?」
  「是的,大德!」
  「比丘們!『那個是食的生成,會是嗎?』懷疑者的疑惑生起?」
  「是的,大德!」
  「比丘們!『以那個食的滅凡已生成的成為滅法,會是嗎?』懷疑者的疑惑生起?」
  「是的,大德!」
  「比丘們!『這是已生成的』,以正確之慧如實看見者的凡那個疑惑被捨斷嗎?」
  「是的,大德!」
  「比丘們!『那個是食的生成』,以正確之慧如實看見者的凡那個疑惑被捨斷嗎?」
  「是的,大德!」
  「比丘們!『以那個食的滅凡已生成的成為滅法』,以正確之慧如實看見者的凡那個疑惑被捨斷嗎?」
  「是的,大德!」
  「比丘們!『這是已生成的』,像這樣,在這裡有你們的無疑惑?」
  「是的,大德!」
  「比丘們!『那個是食的生成』,像這樣,也在這裡有你們的無疑惑?」
  「是的,大德!」
  「比丘們!『以那個食的滅凡已生成的成為滅法』,像這樣,也在這裡有你們的無疑惑?」
  「是的,大德!」
  「比丘們!『這是已生成的』,被[你們]以正確之慧如實善見?」
  「是的,大德!」
  「比丘們!『那個是食的生成』,被以正確之慧如實善見?」
  「是的,大德!」
  「比丘們!『以那個食的滅凡已生成的成為滅法』,被以正確之慧如實善見?」
  「是的,大德!」
  「比丘們!對這個這麼遍純淨的、這麼皎潔的見,如果你們黏著、愛惜、視為自己的財富、執為我所,比丘們!是否你們了知筏譬喻法被我為了越度、非為了緊握教導呢?」
  「大德!這確實不是。」
  「比丘們!對這個這麼清淨、這麼皎潔的見,如果你們不黏著、不愛惜、不視為自己的財富、不執為我所,比丘們!是否你們了知筏譬喻法被我為了越度、非為了緊握教導呢?」
  「是的,大德!」(401)
  「比丘們!有這四種食,為了已生成眾生的存續,或為了求出生者的資助。哪四種?或粗或細的物質食物,第二、,第三、意思,第四、
  比丘們!這四種食,什麼為因?什麼為集?什麼生的?什麼為根源?這四種食,渴愛為因,渴愛為集,渴愛生的,渴愛為根源。
  比丘們!而這個渴愛,什麼為因?什麼為集?什麼生的?什麼為根源?渴愛,受為因,受為集,受生的,受為根源。
  比丘們!而這個受,什麼為因?什麼為集?什麼生的?什麼為根源?受,為因,觸為集,觸生的,觸為根源。
  比丘們!而這個觸,什麼為因?什麼為集?什麼生的?什麼為根源?觸,六處為因,六處為集,六處生的,六處為根源。
  比丘們!而這個六處,什麼為因?什麼為集?什麼生的?什麼為根源?六處,名色為因,名色為集,名色生的,名色為根源。
  比丘們!而這個名色,什麼為因?什麼為集?什麼生的?什麼為根源?名色,識為因,識為集,識生的,識為根源。
  比丘們!而這個識,什麼為因?什麼為集?什麼生的?什麼為根源?識,行為因,行為集,行生的,行為根源。
  比丘們!而這些行,什麼為因?什麼為集?什麼生的?什麼為根源?諸行,無明為因,無明為集,無明生的,無明為根源。
  比丘們!像這樣,以無明為緣有諸行(而諸行存在);以行為緣有識;以識為緣有名色;以名色為緣有六處;以六處為緣有觸;以觸為緣有受;以受為緣有渴愛;以渴愛為緣有取;以取為緣有有;以有為緣有生;以生為緣老、死、愁、悲、苦、憂、絕望生成,這樣是這整個苦蘊。[SN.12.11](402)
  「『以生為緣有老死。』而像這樣這個被說,比丘們!以生為緣有老死,或否,或在這裡是怎樣?
  「大德!以生為緣有老死,在這裡,對我們是這樣:『以生為緣有老死』。」
  「『以有為緣有生。』而像這樣這個被說,比丘們!以有為緣有生,或否,或在這裡是怎樣?
  「大德!以有為緣有生,在這裡,對我們是這樣:『以有為緣有生』。」
  「『以取為緣有有。』而像這樣這個被說,比丘們!以取為緣有有,或否,或在這裡是怎樣?
  「大德!以取為緣有有,在這裡,對我們是這樣:『以取為緣有有』。」
  「『以渴愛為緣有取。』而像這樣這個被說,比丘們!以渴愛為緣有取,或否,或在這裡是怎樣?
  「大德!以渴愛為緣有取,在這裡,對我們是這樣:『以渴愛為緣有取』。」
  「『以受為緣有渴愛。』而像這樣這個被說,比丘們!以受為緣有渴愛,或否,或在這裡是怎樣?
  「大德!以受為緣有渴愛,在這裡,對我們是這樣:『以受為緣有渴愛』。」
  「『以觸為緣有受。』而像這樣這個被說,比丘們!以觸為緣有受,或否,或在這裡是怎樣?
  「大德!以觸為緣有受,在這裡,對我們是這樣:『以觸為緣有受』。」
  「『以六處為緣有觸。』而像這樣這個被說,比丘們!以六處為緣有觸,或否,或在這裡是怎樣?
  「大德!以六處為緣有觸,在這裡,對我們是這樣:『以六處為緣有觸』。」
  「『以名色為緣有六處。』而像這樣這個被說,比丘們!以名色為緣有六處,或否,或在這裡是怎樣?
  「大德!以名色為緣有六處,在這裡,對我們是這樣:『以名色為緣有六處』。」
  「『以識為緣有名色。』而像這樣這個被說,比丘們!以識為緣有名色,或否,或在這裡是怎樣?
  「大德!以識為緣有名色,在這裡,對我們是這樣:『以識為緣有名色』。」
  「『以行為緣有識。』而像這樣這個被說,比丘們!以行為緣有識,或否,或在這裡是怎樣?
  「大德!以行為緣有識,在這裡,對我們是這樣:『以行為緣有識』。」
  「『以無明為緣有諸行。』而像這樣這個被說,比丘們!以無明為緣有諸行,或否,或在這裡是怎樣?
  「大德!以無明為緣有諸行,在這裡,對我們是這樣:『以無明為緣有諸行』。」(403)
  「比丘們!好!比丘們!像這樣,你們也這麼說,我也這麼說:在這個存在時那個存在,以這個的生起那個生起,即:以無明為緣有諸行;以行為緣有識;以識為緣有名色;以名色為緣有六處;以六處為緣有觸;以觸為緣有受;以受為緣有渴愛;以渴愛為緣有取;以取為緣有有;以有為緣有生;以生為緣老、死、愁、悲、苦、憂、絕望生成,這樣是這整個苦蘊的集。但以無明的無餘褪去與滅有行;以行滅有識滅;以識滅有名色滅;以名色滅有六處滅;以六處滅有觸滅;以觸滅有受滅;以受滅有渴愛滅;以渴愛滅有取滅;以取滅有有滅;以有滅有生滅;以生滅而老、死、愁、悲、苦、憂、絕望被滅,這樣是這整個苦蘊的滅。(404)
  「『以生滅有老死滅。』而像這樣這個被說,比丘們!以生滅有老死滅,或否,或在這裡是怎樣?
  「大德!以生滅有老死滅,在這裡,對我們是這樣:『以生滅有老死滅』。」
  「『以有滅有生滅。』而像這樣這個被說,比丘們!以有滅有生滅,或否,或在這裡是怎樣?
  「大德!以有滅有生滅,在這裡,對我們是這樣:『以有滅有生滅』。」
  「『以取滅有有滅。』而像這樣這個被說,比丘們!以取滅有有滅,或否,或在這裡是怎樣?
  「大德!以取滅有有滅,在這裡,對我們是這樣:『以取滅有有滅』。」
  「『以渴愛滅有取滅。』而像這樣這個被說,比丘們!以渴愛滅有取滅,或否,或在這裡是怎樣?
  「大德!以渴愛滅有取滅,在這裡,對我們是這樣:『以渴愛滅有取滅』。」
  「『以受滅有渴愛滅。』而像這樣這個被說,比丘們!以受滅有渴愛滅,或否,或在這裡是怎樣?
  「大德!以受滅有渴愛滅,在這裡,對我們是這樣:『以受滅有渴愛滅』。」
  「『以觸滅有受滅。』而像這樣這個被說,比丘們!以觸滅有受滅,或否,或在這裡是怎樣?
  「大德!以觸滅有受滅,在這裡,對我們是這樣:『以觸滅有受滅』。」
  「『以六處滅有觸滅。』而像這樣這個被說,比丘們!以六處滅有觸滅,或否,或在這裡是怎樣?
  「大德!以六處滅有觸滅,在這裡,對我們是這樣:『以六處滅有觸滅』。」
  「『以名色滅有六處滅。』而像這樣這個被說,比丘們!以名色滅有六處滅,或否,或在這裡是怎樣?
  「大德!以名色滅有六處滅,在這裡,對我們是這樣:『以名色滅有六處滅』。」
  「『以識滅有名色滅。』而像這樣這個被說,比丘們!以識滅有名色滅,或否,或在這裡是怎樣?
  「大德!以識滅有名色滅,在這裡,對我們是這樣:『以識滅有名色滅』。」
  「『以行滅有識滅。』而像這樣這個被說,比丘們!以行滅有識滅,或否,或在這裡是怎樣?
  「大德!以行滅有識滅,在這裡,對我們是這樣:『以行滅有識滅』。」
  「『以無明滅有行滅。』而像這樣這個被說,比丘們!以無明滅有行滅,或否,或在這裡是怎樣?
  「大德!以無明滅有行滅,在這裡,對我們是這樣:『以無明滅有行滅』。」(405)
  「比丘們!好!比丘們!像這樣,你們也這麼說,我也這麼說:在這個不存在時那個不存在;以這個的滅那個被滅,即:以無明滅有行滅;以行滅有識滅;以識滅有名色滅;以名色滅有六處滅;以六處滅有觸滅;以觸滅有受滅;以受滅有渴愛滅;以渴愛滅有取滅;以取滅有有滅;以有滅有生滅;以生滅而老、死、愁、悲、苦、憂、絕望被滅,這樣是這整個苦蘊的滅。(406)
  比丘們!是否這麼知的、這麼見的你們會跑回過去:『我們過去世曾存在嗎?我們過去世不曾存在嗎?我們過去世曾是什麼(誰)呢?我們過去世曾是怎樣呢?成為什麼後我們過去世曾是什麼?』」
  「大德!這確實不是。」
  「比丘們!或,是否這麼知的、這麼見的你們會跑到未來:『我們未來世將存在嗎?我們未來世將不存在嗎?我們未來世將是什麼?我們未來世將是怎樣呢?成為什麼後我們未來世將是什麼?』」
  「大德!這確實不是。」
  「比丘們!或,是否這麼知的、這麼見的你們現在內心會有現在世的疑惑:『我們存在嗎?我們不存在嗎?我們是什麼?我們是怎樣呢?這眾生從哪裡來的,他將去哪裡呢?』」[SN.12.20]
  「大德!這確實不是。」
  「比丘們!是否這麼知的、這麼見的你們會這麼說:『我們有值得尊敬的大師,而我們以大師的尊重這麼說。』呢?」
  「大德!這確實不是。」
  「比丘們!是否這麼知的、這麼見的你們會這麼說:『沙門這麼說,而我們以沙門的名義這麼說。』呢?」
  「大德!這確實不是。」
  「比丘們!是否這麼知的、這麼見的你們會指定其他大師呢?」
  「大德!這確實不是。」
  「比丘們!是否這麼知的、這麼見的你們會返回凡那些個個沙門婆羅門禁戒祭典 吉兆核心呢?」
  「大德!這確實不是。」
  「比丘們!是否任何你們自己知道的、自己看見的、自己發現的,你們只說那個呢?」
  「是的,大德!」
  「比丘們!好!比丘們!你們被我以這個直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的法引導,『比丘們!這個法是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。』像這樣,凡那個被說,這是緣於這個被說。(407)
  比丘們!又,以三者的集合有胎的下生。這裡,有父母的結合、母親不是受胎期者、乾達婆不被現起,仍然就沒有胎的下生。這裡,有父母的結合、母親是受胎期者、乾達婆不被現起,仍然就沒有胎的下生。比丘們!而當有父母的結合、母親是受胎期者乾達婆被現起,這樣,以三者的集合有胎的下生。比丘們!那位母親九或十個月以子宮大擔心地保護重負荷的胎兒。比丘們!那位母親經過九或十個月大擔心地生產重負荷的[胎兒],對成為出生者的他,以自己的血養育,比丘們!因為在聖者之律中這是血,即:母乳。比丘們!那位男童他伴隨成長後,伴隨諸根圓熟後,凡那些男童的玩具,他以那些玩,即:小鋤頭、打木栓遊戲、翻觔斗、玩具風車、玩具量器、玩具車、玩具弓。比丘們!那位男童他伴隨成長後,伴隨諸根圓熟後,他賦有、擁有五種欲自娛: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。(408)
  比丘們!以眼見色後,在可愛形色的色上貪著,在不可愛形色的色上排拒,住於身念未現起的、少心的,以及不如實知道那個心解脫慧解脫,於該處他的那些[生起的-SN.35.132]惡不善法無殘餘地被滅,他這麼被進入順從、反對。凡感受任何或苦或樂或不苦不樂受,他歡喜、歡迎、持續固持那個受。當他歡喜、歡迎、持續固持那個受時,歡喜生起。凡在諸受上有歡喜,那是取。以他的取為緣有有;以有為緣有生;以生為緣老、死、愁、悲、苦、憂、絕望生成,這樣是這整個苦蘊的集。以耳聽聲音後……以鼻聞氣味後……以舌嚐味道後……以身觸所觸後……以意識知法後,在可愛形色的法上貪著,在不可愛形色的法上排拒,住於身念未現起的、少心的,以及不如實知道那個心解脫、慧解脫:他的那些諸惡不善法無殘餘地被滅之處,他這麼被進入順從、反對。凡感受任何或苦或樂或不苦不樂受,他歡喜、歡迎、持續固持那個受;當他歡喜、歡迎、持續固持那個受時,歡喜生起。凡在諸受上有歡喜,那是取。以他的取為緣有有;以其取為緣有有;以有為緣有生;以生為緣老、死、愁、悲、苦、憂、絕望生成,這樣是這整個苦蘊的集。(409)
  比丘們!這裡,如來阿羅漢遍正覺者明行具足者善逝世間知者應該被調御人的無上調御者天-人們的大師佛陀、世尊在世間出現,他以證智自作證後,告知這個包括天、魔、梵的世間;包括沙門婆羅門,包括天-人的世代,他教導開頭是善的、中間是善的、結尾是善的;有意義的有文字的法,他說明完全圓滿、遍純淨的梵行屋主,或屋主之子,或在某個族姓中再生者聽聞那個法。他聽聞那個法後在如來處得到信,具備那個信之得到的他像這樣深慮:『居家生活是障礙,是塵垢之路;出家是露地,以居住的家,這是不容易行一向圓滿、一向清淨的磨亮海螺的梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。』他過些時候捨棄(捨斷)少的財富聚集,或捨棄大的財富聚集後;捨棄少的親屬圈,或捨棄大的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。(410)
  成為這樣出家者的他具備比丘的生活規定:捨斷殺生後,是離殺生者,住於放下棍棒的、放下刀的、有羞恥的、來到同情的、對一切活的生命類有憐愍的。
  捨斷未被給與的拿取後,是離未被給與的拿取者、給予而取者、施與物的期待者,以不盜取、以自己成為乾淨的而住。
  捨斷非梵行後,是梵行者、行遠離者、戒絕婬欲俗法者。
  捨斷妄語後,是離妄語者、說真實者、隨從真實者、可靠者、可信賴者、對世間不詐欺者。
  捨斷離間語後,是離離間語者:從這裡聽聞後,不是為了這些的分裂在那裡說者,或從那裡聽聞後,不是為了那些的分裂在這裡說者,像這樣,是分裂的調解者,或和睦的隨給與者、樂於和合者、愛好和合者、喜歡和合者、作和合言語之說者。
  捨斷粗惡語後,是離粗惡語者:凡那個柔和的、悅耳的、可愛的、動心的、優雅的、眾人合意的、眾人可意的言語,是像這樣言語之說者。
  捨斷雜穢語後,是離雜穢語者:適當時機之說者、事實之說者、有益之說者、如法之說者、如律之說者、有價值(有貯藏)的言語之說者:在適當時機的、有理由的、有節制的、伴隨利益的。
  他是離破壞種子類、草木類者,是晚上停止、戒絕非時食的一日一食者,是離跳舞、歌曲、音樂、看戲者,是離花環、香料、塗油之持用與莊嚴、裝飾狀態者,是離高床、大床者,是離領受金銀者,是離領受生穀者,是離領受生肉者,是離領受女子、少女者,是離領受男奴僕、女奴僕者,是離領受山羊與羊者,是離領受雞與豬者,是離領受象、牛、馬、騾馬者,是離領受田與地者,是離從事差使、遣使者,是離買賣者,是離在秤重上欺瞞、偽造貨幣、度量欺詐者,是離賄賂、欺瞞、詐欺、不實者,是離割截、殺害、捕縛、搶奪、掠奪、暴力者。
  他是知足者:以衣服保護身體、以施食保護肚子,他不論往何處出發,只拿[這些]後出發。猶如有翅膀的鳥不論往何處飛,僅自己翅膀的負荷飛。同樣的,比丘是知足者:以衣服保護身體、以施食保護肚子,他不論往何處出發,只拿[這些]後出發。他具備這個聖戒蘊,感受自身內無過失的安樂。
  他以眼見色後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於眼根不自制者。他走向為了那個的自制,守護眼根,在眼根上來到自制;以耳聽聲音後……(中略)以鼻聞氣味後……以舌嚐味道後……以身觸所觸後……以意識知法後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於意根不自制者。他走向為了那個的自制,保護意根,在意根上來到自制。他具備這個聖根自制,感受自身內不受害的安樂
  他在前進後退時是正知的行為者;在前視環視時是正知的行為者;在[肢體]屈伸時是正知的行為者;在大衣、鉢、衣服的受持時是正知的行為者;在飲、食、嚼、嚐時是正知的行為者;在大小便動作時是正知的行為者;在行、住、坐、臥、清醒、語、默狀態時是正知的行為者。(411)
  他具備這個聖戒蘊、(具備這個聖知足、)具備這個聖根自制、具備這個聖念與正知,親近遠離(獨居)的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他餐後已從施食返回,坐下,盤腿、定置端直的身體、建立面前的念後,他捨斷世間中的貪婪,以離貪婪心而住,使心從貪婪淨化。捨斷惡意瞋怒後,住於無瞋害心的、對一切活的生命類有憐愍的,使心從惡意瞋怒淨化。捨斷惛沈睡眠後,住於離惛沈睡眠的、有光明想的、具念的、正知的,使心從惛沈睡眠淨化。捨斷掉舉後悔後,住於不掉舉的、內心寂靜的,使心從掉舉後悔淨化。捨斷疑惑後,住於度脫疑惑的、在諸善法上無疑的,使心從疑惑淨化。(412)
  他捨斷這些心的隨雜染慧的減弱的五蓋後,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。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)……第三禪……(中略)進入後住於不苦不樂,平靜、念遍純淨的第四禪。(413)
  比丘們!以眼見色後,在可愛形色的色上不貪著,在不可愛形色的色上不排拒,住於身念已現起的、無量心的,以及如實知道那個心解脫、慧解脫:他的那些諸惡不善法無殘餘地被滅之處,他這麼捨斷順從、反對。凡感受任何或苦或樂或不苦不樂受,他不歡喜、不歡迎、不持續固持那個受。當他不歡喜、不歡迎、不持續固持那個受時,那個歡喜被滅。以他的歡喜滅有取滅;以取滅有有滅;以有滅有生滅;以生滅而老、死、愁、悲、苦、憂、絕望被滅,這樣是這整個苦蘊的滅。以耳聽聲音後……以鼻聞氣味後……以舌嚐味道後……以身觸所觸後……以意識知法後,在可愛形色的法上不貪著,在不可愛形色的法上不排拒,住於身念已現起的、無量心的,以及如實知道那個心解脫、慧解脫:那些惡不善法無殘餘地被滅之處,他這麼捨斷順從、反對。凡感受任何或苦或樂或不苦不樂受,他不歡喜、不歡迎、不持續固持那個受。當他不歡喜、不歡迎、不持續固持那個受時,那個歡喜被滅。以他的歡喜滅有取滅;以取滅有有滅;以有滅有生滅;以生滅而老、死、愁、悲、苦、憂、絕望被滅,這樣是這整個苦蘊的滅。
  比丘們!你們要憶持這個被我簡要[說]的渴愛之滅盡的解脫,還有被大渴愛網、渴愛團緊綁的漁夫的兒子沙低比丘。」
  世尊說這個,悅意的那些比丘歡喜世尊的所說。(414)
  渴愛的滅盡大經第八終了。
MN.38/(8) Mahātaṇhāsaṅkhayasuttaṃ
   396. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti– “tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti. Assosuṃ kho sambahulā bhikkhū– “sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti. Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṃsu; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocuṃ– “saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti? “Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti. Atha kho te bhikkhū sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti– “mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati– “evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti.
   397. Yato kho te bhikkhū nāsakkhiṃsu sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ– “sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti. Assumha kho mayaṃ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti. Atha kho mayaṃ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocumha– ‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– “tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti? Evaṃ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca– ‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti. Atha kho mayaṃ, bhante, sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha– ‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmasā abhinivissa voharati– ‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti. Yato kho mayaṃ, bhante, nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.
   398. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ bhikkhu, mama vacanena sātiṃ bhikkhuṃ kevaṭṭaputtaṃ āmantehi– ‘satthā taṃ, āvuso sāti, āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca– “satthā taṃ, āvuso sāti, āmantetī”ti. “Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sātiṃ bhikkhuṃ kevaṭṭaputtaṃ bhagavā etadavoca– “saccaṃ kira, te, sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti? “Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti. “Katamaṃ taṃ, sāti, viññāṇan”ti? “Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī”ti. “Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ, aññatra paccayā natthi viññāṇassa sambhavoti? Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.
   399. Atha kho bhagavā bhikkhū āmantesi– “taṃ kiṃ maññatha, bhikkhave, api nāyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṃ dhammavinaye”ti? “Kiñhi siyā bhante? No hetaṃ, bhante”ti. Evaṃ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca– “paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī”ti. Atha kho bhagavā bhikkhū āmantesi– “tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī”ti? “No hetaṃ, bhante! Anekapariyāyena hi no, bhante, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. “Sādhu sādhu, bhikkhave! Sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavoti. Atha ca panāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavati pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.
   400. “Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇaṃtveva saṅkhyaṃ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati; ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇaṃtveva saṅkhyaṃ gacchati; jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati; kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati; manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.
   “Seyyathāpi, bhikkhave, yaṃ yadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṃ gacchati; sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṃ gacchati; tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṃ gacchati; gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṃ gacchati; thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṃ gacchati; saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṃ gacchati. Evameva kho, bhikkhave, yaṃ yadeva paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva saṅkhyaṃ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ ghāṇaviññāṇaṃtveva saṅkhyaṃ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati. Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati. Manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.
   401. “Bhūtamidanti bhikkhave, passathā”ti?
   “Evaṃ, bhante”.
   “Tadāhārasambhavanti, bhikkhave, passathā”ti?
   “Evaṃ, bhante”.
   “Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā”ti?
   “Evaṃ, bhante”.
   “Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
   “Evaṃ, bhante”.
   “Tadāhārasambhavaṃ nossūti, bhikkhave kaṅkhato uppajjati vicikicchā”ti?
   “Evaṃ, bhante”.
   “Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
   “Evaṃ, bhante”.
   “Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
   “Evaṃ, bhante”.
   “Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passatā-e yā vicikicchā sā pahīyatī”ti?
   “Evaṃ, bhante”.
   “Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passatā-e yā vicikicchā sā pahīyatī”ti?
   “Evaṃ bhante”.
   “Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
   “Evaṃ, bhante”.
   “Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
   “Evaṃ, bhante”.
   “Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
   “Evaṃ, bhante”.
   “Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?
   “Evaṃ, bhante”.
   “Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?
   “Evaṃ, bhante”.
   “Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?
   “Evaṃ, bhante”.
   “Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
   “No hetaṃ, bhante”.
   “Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
   “Evaṃ, bhante”.
   402. “Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
   “Ime ca, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
   “Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
   “Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
   “Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
   “Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
   “Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā
   “Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
   “Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
   “Saḷāyatanaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
   “Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.
   “Nāmarūpaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
   “Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.
   “Viññāṇaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
   “Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.
   “Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
   “Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
   “Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.’”
   403. “Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ; jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha hotī”ti? “Jātipaccayā, bhante, jarāmaraṇaṃ; evaṃ no ettha hoti – jātipaccayā jarāmaraṇan”ti. “Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ; bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī”ti? “Bhavapaccayā, bhante jāti; evaṃ no ettha hoti– bhavapaccayā jātī”ti “Upādānapaccayā bhavoti iti kho panetaṃ vuttaṃ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṃ vā ettha hotī”ti? “Upādānapaccayā, bhante, bhavo; evaṃ no ettha hoti– upādānapaccayā bhavo”ti. “Taṇhāpaccayā upādānanti iti kho panetaṃ vuttaṃ, taṇhāpaccayā nu kho, bhikkhave, upādānaṃ, no vā, kathaṃ vā ettha hotī”ti? “Taṇhāpaccayā, bhante, upādānaṃ; evaṃ no ettha hoti– taṇhāpaccayā upādānan”ti. “Vedanāpaccayā taṇhāti iti kho panetaṃ vuttaṃ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṃ vā ettha hotī”ti? “Vedanāpaccayā, bhante, taṇhā; evaṃ no ettha hoti– vedanāpaccayā taṇhā”ti. “Phassapaccayā vedanāti iti kho panetaṃ vuttaṃ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṃ vā ettha hotī”ti? “Phassapaccayā, bhante, vedanā; evaṃ no ettha hoti– phassapaccayā vedanā”ti. “Saḷāyatanapaccayā phassoti iti kho panetaṃ vuttaṃ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṃ vā ettha hotī”ti? “Saḷāyatanapaccayā, bhante, phasso; evaṃ no ettha hoti– saḷāyatanapaccayā phasso”ti. “Nāmarūpapaccayā saḷāyatananti iti kho panetaṃ vuttaṃ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṃ, no vā, kathaṃ vā ettha hotī”ti? “Nāmarūpapaccayā, bhante, saḷāyatanaṃ; evaṃ no ettha hoti– nāmarūpapaccayā saḷāyatanan”ti. “Viññāṇapaccayā nāmarūpanti iti kho panetaṃ vuttaṃ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṃ, no vā, kathaṃ vā ettha hotī”ti? “Viññāṇapaccayā, bhante, nāmarūpaṃ; evaṃ no ettha hoti– viññāṇapaccayā nāmarūpan”ti. “Saṅkhārapaccayā viññāṇanti iti kho panetaṃ vuttaṃ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṃ, no vā, kathaṃ vā ettha hotī”ti? “Saṅkhārapaccayā, bhante, viññāṇaṃ; evaṃ no ettha hoti– saṅkhārapaccayā viññāṇan”ti. “Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ; avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī”ti? “Avijjāpaccayā, bhante, saṅkhārā; evaṃ no ettha hoti– avijjāpaccayā saṅkhārā”ti.
   404. “Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi– imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ– avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
   “Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
   405. “Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṃ vuttaṃ; jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṃ vā ettha hotī”ti? “Jātinirodhā, bhante, jarāmaraṇanirodho; evaṃ no ettha hoti– jātinirodhā jarāmaraṇanirodho”ti. “Bhavanirodhā jātinirodhoti iti kho panetaṃ vuttaṃ; bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṃ vā ettha hotī”ti? “Bhavanirodhā, bhante, jātinirodho; evaṃ no ettha hoti– bhavanirodhā jātinirodho”ti. “Upādānanirodhā bhavanirodhoti iti kho panetaṃ vuttaṃ; upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṃ vā ettha hotī”ti? “Upādānanirodhā, bhante, bhavanirodho; evaṃ no ettha hoti– upādānanirodhā bhavanirodho”ti. “Taṇhānirodhā upādānanirodhoti iti kho panetaṃ vuttaṃ; taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṃ vā ettha hotī”ti? “Taṇhānirodhā, bhante, upādānanirodho; evaṃ no ettha hoti– taṇhānirodhā upādānanirodho”ti. “Vedanānirodhā taṇhānirodhoti iti kho panetaṃ vuttaṃ; vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṃ vā ettha hotī”ti? “Vedanānirodhā, bhante, taṇhānirodho; evaṃ no ettha hoti– vedanānirodhā taṇhānirodho”ti. “Phassanirodhā vedanānirodhoti iti kho panetaṃ vuttaṃ; phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṃ vā ettha hotī”ti? “Phassanirodhā, bhante, vedanānirodho; evaṃ no ettha hoti– phassanirodhā vedanānirodho”ti. “Saḷāyatananirodhā phassanirodhoti iti kho panetaṃ vuttaṃ; saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā kathaṃ vā ettha hotīti? Saḷāyatananirodhā, bhante, phassanirodho; evaṃ no ettha hoti– saḷāyatananirodhā phassanirodho”ti. “Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṃ vuttaṃ; nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṃ vā ettha hotī”ti? “Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṃ no ettha hoti – nāmarūpanirodhā saḷāyatananirodho”ti. “Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṃ vuttaṃ; viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṃ vā ettha hotī”ti? “Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṃ no ettha hoti– viññāṇanirodhā nāmarūpanirodho”ti. “Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṃ vuttaṃ; saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṃ vā ettha hotī”ti? “Saṅkhāranirodhā, bhante viññāṇanirodho; evaṃ no ettha hoti– saṅkhāranirodhā viññāṇanirodho”ti. “Avijjānirodhā saṅkhāranirodhoti iti kho panetaṃ vuttaṃ; avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṃ vā ettha hotī”ti? “Avijjānirodhā, bhante, saṅkhāranirodho; evaṃ no ettha hoti– avijjānirodhā saṅkhāranirodho”ti.
   406. “Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi– imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ– avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
   407. “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā pubbantaṃ vā paṭidhāveyyātha– ‘ahesumha nu kho mayaṃ atītamaddhānaṃ, nanu kho ahesumha atītamaddhānaṃ, kiṃ nu kho ahesumha atītamaddhānaṃ, kathaṃ nu kho ahesumha atītamaddhānaṃ, kiṃ hutvā kiṃ ahesumha nu kho mayaṃ atītamaddhānan’”ti?
   “No hetaṃ, bhante”.
   “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aparantaṃ vā paṭidhāveyyātha– bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhānan”ti?
   “No hetaṃ, bhante”.
   “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī assatha– ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃgāmī bhavissatī”ti?
   “No hetaṃ, bhante”.
   “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha– satthā no garu, satthugāravena ca mayaṃ evaṃ vademā”ti?
   “No hetaṃ, bhante”.
   “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha– samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā”ti?
   “No hetaṃ, bhante”.
   “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā”ti?
   “No hetaṃ, bhante”.
   “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?
   “No hetaṃ, bhante”.
   “Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā”ti.
   “Evaṃ, bhante”.
   “Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṃ veditabbena viññūhi. Sandiṭṭhiko ayaṃ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi– iti yantaṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.
   408. “Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti– evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti. Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garubhāraṃ. Tamenaṃ, bhikkhave, mātā navannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ. Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti. Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ– vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti – cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.
   409. “So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti– yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti– yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
   410. “Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajeyyan’”ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajati.
   411. “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
   “Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.
   “Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.
   “Musāvādaṃ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
   “Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti– ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti.
   “Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti– yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
   “Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
   “So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcana-nikati-sāciyogā paṭivirato hoti, chedana-vadhabandhanaviparāmosa-ālopa-sahasākārā paṭivirato hoti .
   “So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
   “So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
   “So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
   412. “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato), iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, vivittaṃ senāsanaṃ bhajati– araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī, sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
   413. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ …pe… catutthaṃ jhānaṃ upasampajja viharati.
   414. “So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti– yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti– yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Imaṃ kho me tumhe, bhikkhave, saṃkhittena taṇhāsaṅkhayavimuttiṃ dhāretha, sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahātaṇhāsaṅkhayasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「雞和哆子(MA.201)」,南傳作「漁夫的兒子」(kevaṭṭaputtassa),菩提比丘長老英譯為「漁夫的兒子」(son of a fisherman)。「雞和哆」顯為「漁夫」(kevaṭṭa)的音譯。
  「不更異(MA.201)」,南傳作「非另一個」(anaññanti,另譯為「非其他的」),菩提比丘長老英譯為「非另一個」(not another)。
  「此識說、覺、作、教作、起、等起、教作、起、等起,謂:[彼]彼作善惡業而受報也」,南傳作「凡說話的、能感受的這個到處經驗善惡業的果報者」(Yvāyaṃ…… vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī”ti)。按:此即DA.10/MN.2「有漏從見斷/有應該從見被捨斷的諸漏」中「六見/六種見」(我見)的第六見。「到處」,意味著從此世到來世流轉、輪迴的識。
  「說木火也(MA.201)」,南傳作「就名為『柴火』」(kaṭṭhaggitveva saṅkhyaṃ gacchati)。按:《破斥猶豫》說明譬喻例子意義為「以門的轉移不存在」(Dvārasaṅkantiyā abhāvaṃ):如因緣於柴燃燒的火,當燃料存在時燃燒,當那個不存在時,以緣的殘缺就在那時熄滅,不轉移到木片等而來到被名為木片火等[熄滅]。同樣的,緣於眼與色眼識被生,當那個門:就是被名為眼、色、光明、作意的緣存在時生起,當那個不存在時,以緣的殘缺就在那時被滅(nirujjhati),不轉移到耳等後來到被名為耳識等(na sotādīni saṅkamitvā sotaviññāṇantiādisaṅkhyaṃ gacchati)[被滅],這個理趣適於全部場合(Esa nayo sabbavāresu)。像這樣,世尊:「我不說當識轉起時像門轉移那樣(viññāṇappavatte dvārasaṅkantimattampi),而這位無用的男子沙低說有的轉移(bhavasaṅkantiṃ)。」
  「真實(SA.345);真說(MA.201)」,南傳作「『這是已生成的』」(Bhūtamidanti),菩提比丘長老英譯為「這已經生成」(This has come to be)。按:「已生成的」(bhūta)為「有(存在)」(bhavati)的過去分詞語態,表示「已存在的;這是已生成的(有情)」,還可引伸出「真實(事實),眾生,元素(大種,如「四大」的「大」),鬼神,萬物(已經發生的事物)」,這裡如果將「bhūta」譯為「真實」或「真說」,對前後文義的理解就有困難了。《顯揚真義》以「已生成的五蘊」(nibbattaṃ khandhapañcakaṃ, SN.12.31)解說,《破斥猶豫》以「這是已生的、已出生的、已生成的五蘊」(idaṃ khandhapañcakaṃ jātaṃ bhūtaṃ nibbattaṃ, MN.38)解說。
  「以食故(SA.345);如來真說(MA.201)」,南傳作「那個是食的生成」(Tadāhārasambhavanti),菩提比丘長老英譯為「其起源以滋養物而存在」(It's origination occurs with that as nutriment)。
  「彼食滅是真實滅(SA.345);如來滅已,所有真彼亦滅法(MA.201)」,南傳作「以那個食的滅凡已生成的成為滅法」(Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti),菩提比丘長老英譯為「以滋養物的停止,所已生成者歸於停止」(With the cessation of that nutriment, what has come to be is subject to cessation)。按:「食」(āhāra,另譯為「食物;營養物」),中阿含經顯然譯為「如來」(tathāgata),這對前後文義的理解就有困難了。
  「栰喻法(MA.201)」,南傳作「筏譬喻法」(kullūpamaṃ dhammaṃ),即「欲令棄捨,不欲令受」,也就是「法尚應捨,何況非法」(《金剛),參看DA.200。
  「於(MA.201)」,南傳作「[你們]會跑回;會跑到」(paṭidhāveyyātha),菩提比丘長老英譯為「你們會跑回」(would you run back)。按:《破斥猶豫》說,因渴愛、見而你們會跑回(taṇhādiṭṭhivasena paṭidhāveyyātha)。
  「更求外尊(MA.201)」,南傳作「指定其他大師」(aññaṃ satthāraṃ uddiseyyāthāti),菩提比丘長老英譯為「認另一位老師」(acknowledge another teacher)。按:《破斥猶豫》說,「這位大師不能使我們應作的完成」(ayaṃ satthā amhākaṃ kiccaṃ sādhetuṃ na sakkotīti),成為想這個者後,他們指定其他外面的大師。
  「吉祥(MA.201)」,南傳作「 吉兆」(maṅgalāni),菩提比丘長老英譯為「吉兆徵候」(auspicious signs)。按:《破斥猶豫》以「所見、所聞、所覺的 吉兆」(diṭṭhasutamutamaṅgalāni)解說。
  「真實(MA.201)」,南傳作「為核心」(sārato,另譯為「堅實; 真實;真髓」),菩提比丘長老英譯為「[梵行的]核心」(the core [of the holy life])。
  「無滿堪耐(MA.151);母滿精堪耐(MA.201)」,南傳作「母親是受胎期者」(mātā ca utunī hoti,另譯為「母親是月經婦」),菩提比丘長老英譯為「母親對時(在當季中)」(the mother is in season)。按:《破斥猶豫》以「這被說是關於月經期」(idaṃ utusamayaṃ sandhāya vuttaṃ, MN.38)解說。
  「香陰(MA.151)」,南傳作「乾達婆」(gandhabbo),菩提比丘長老英譯照錄原文。按:《破斥猶豫》以「在那時進入的眾生;到達那裡的眾生」(tatrūpagasatto)解說,長老說,這不是有什麼無形的精靈(disembodied spirit)站在旁邊看著未來的父母性交,而是一位由於在那時將被再生而被業力機制驅動的生命(a being driven on by the mechanism of kamma)。這個外來字(exact import of the word)在尼柯耶中並未被解說,在DN.15中用的是「識」,這樣,我們可以認定(identify)乾達婆是指帶著過去業力累積與個人雜染的「識流」(the stream of consciousness, MN.38)。另按:「乾達婆」(gandhabbo),也是「音樂神(以香氣為滋養的神,服侍帝釋的樂神之一)」的名字。又,《俱舍論》說:「如契經言︰『入母胎者要由三事俱現在前,一者母身是時調適,二者父母交愛和合,三健達縛正現在前。』除中有身,何健達縛?」《俱舍論記》︰「健達縛,健達名香,縛名為尋,尋香食故,或名為食,由食香故,即中有名也。」
  「樂彼覺(MA.201)」,南傳作「歡喜、歡迎、持續固持那個受」(so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati)。按:一般人樂於樂受、不苦不樂受,但樂於苦受比較特別,《破斥猶豫》說,為何歡喜苦呢?當握持「當受苦時,我有我的苦」時,他確實歡喜(dukkhaṃ kathaṃ abhinandatīti? ‘‘Ahaṃ dukkhito mama dukkha’’nti gaṇhanto abhinandati nāma.)。菩提比丘長老說,凡人會喜歡痛苦的感覺,想到的不僅是充分的被虐待狂,人們使自己陷入痛苦的情況以強化自我意識的共同傾向也是。又說,打破緣起「受」與「渴愛」之鏈就在於下段說的「不歡喜、不歡迎、不持續固持那個受」(大意)。