B0102020101mūlapariyāyavaggo（根本義經）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Majjhimanikāyo

Mūlapaṇṇāsapāḷi

Mūlapariyāyavaggo
Mūlapariyāyasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
『『Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – pathaviṃ [paṭhaviṃ (sī. syā. kaṃ. pī.)] pathavito sañjānāti; pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati , pathaviṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Āpaṃ āpato sañjānāti; āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Tejaṃ tejato sañjānāti; tejaṃ tejato saññatvā tejaṃ maññati, tejasmiṃ maññati, tejato maññati, tejaṃ meti maññati, tejaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Vāyaṃ vāyato sañjānāti; vāyaṃ vāyato saññatvā vāyaṃ maññati, vāyasmiṃ maññati, vāyato maññati, vāyaṃ meti maññati, vāyaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Bhūte bhūtato sañjānāti; bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Deve devato sañjānāti; deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Pajāpatiṃ pajāpatito sañjānāti; pajāpatiṃ pajāpatito saññatvā pajāpatiṃ maññati, pajāpatismiṃ maññati, pajāpatito maññati, pajāpatiṃ meti maññati, pajāpatiṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Brahmaṃ brahmato sañjānāti; brahmaṃ brahmato saññatvā brahmaṃ maññati , brahmasmiṃ maññati, brahmato maññati, brahmaṃ meti maññati, brahmaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Ābhassare ābhassarato sañjānāti; ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Subhakiṇhe subhakiṇhato sañjānāti; subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Vehapphale vehapphalato sañjānāti; vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Abhibhuṃ abhibhūto sañjānāti; abhibhuṃ abhibhūto saññatvā abhibhuṃ maññati, abhibhusmiṃ maññati, abhibhūto maññati, abhibhuṃ meti maññati, abhibhuṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

禮敬世尊、阿羅漢、正等正覺者中部根本五十經篇根本法門品根本法門經如是我聞。一時，世尊住在郁伽陀（Ukkaṭṭhā）的善覺林沙羅樹王下。在那裡，世尊對比丘們說："諸比丘。"那些比丘回答說："尊者。"世尊如是說："諸比丘，我將為你們講說一切法的根本法門。請仔細聽，好好作意，我將說。"那些比丘回答世尊說："是的，尊者。"世尊如是說： "在此，諸比丘，未聽聞的凡夫，不見聖者，不知聖法，不善巧聖法，未受聖法訓練，不見善士，不知善士法，不善巧善士法，未受善士法訓練——他從地認知地；從地認知地后，他思量地，思量在地中，思量從地而來，思量'地是我的'，他歡喜地。為什麼呢？我說，他未能完全了知它。他從水認知水；從水認知水后，他思量水，思量在水中，思量從水而來，思量'水是我的'，他歡喜水。為什麼呢？我說，他未能完全了知它。他從火認知火；從火認知火后，他思量火，思量在火中，思量從火而來，思量'火是我的'，他歡喜火。為什麼呢？我說，他未能完全了知它。他從風認知風；從風認知風后，他思量風，思量在風中，思量從風而來，思量'風是我的'，他歡喜風。為什麼呢？我說，他未能完全了知它。他從眾生認知眾生；從眾生認知眾生后，他思量眾生，思量在眾生中，思量從眾生而來，思量'眾生是我的'，他歡喜眾生。為什麼呢？我說，他未能完全了知它。他從天神認知天神；從天神認知天神后，他思量天神，思量在天神中，思量從天神而來，思量'天神是我的'，他歡喜天神。為什麼呢？我說，他未能完全了知它。他從生主認知生主；從生主認知生主后，他思量生主，思量在生主中，思量從生主而來，思量'生主是我的'，他歡喜生主。為什麼呢？我說，他未能完全了知它。他從梵天認知梵天；從梵天認知梵天后，他思量梵天，思量在梵天中，思量從梵天而來，思量'梵天是我的'，他歡喜梵天。為什麼呢？我說，他未能完全了知它。他從光音天認知光音天；從光音天認知光音天后，他思量光音天，思量在光音天中，思量從光音天而來，思量'光音天是我的'，他歡喜光音天。為什麼呢？我說，他未能完全了知它。他從遍凈天認知遍凈天；從遍凈天認知遍凈天后，他思量遍凈天，思量在遍凈天中，思量從遍凈天而來，思量'遍凈天是我的'，他歡喜遍凈天。為什麼呢？我說，他未能完全了知它。他從廣果天認知廣果天；從廣果天認知廣果天后，他思量廣果天，思量在廣果天中，思量從廣果天而來，思量'廣果天是我的'，他歡喜廣果天。為什麼呢？我說，他未能完全了知它。他從勝者認知勝者；從勝者認知勝者后，他思量勝者，思量在勝者中，思量從勝者而來，思量'勝者是我的'，他歡喜勝者。為什麼呢？我說，他未能完全了知它。

『『Ākāsānañcāyatanaṃ ākāsānañcāyatanato sañjānāti; ākāsānañcāyatanaṃ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṃ maññati, ākāsānañcāyatanasmiṃ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṃ meti maññati, ākāsānañcāyatanaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Viññāṇañcāyatanaṃ viññāṇañcāyatanato sañjānāti; viññāṇañcāyatanaṃ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṃ maññati, viññāṇañcāyatanasmiṃ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṃ meti maññati, viññāṇañcāyatanaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Ākiñcaññāyatanaṃ ākiñcaññāyatanato sañjānāti; ākiñcaññāyatanaṃ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṃ maññati, ākiñcaññāyatanasmiṃ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṃ meti maññati, ākiñcaññāyatanaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato sañjānāti; nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṃ maññati, nevasaññānāsaññāyatanasmiṃ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṃ meti maññati, nevasaññānāsaññāyatanaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Diṭṭhaṃ diṭṭhato sañjānāti; diṭṭhaṃ diṭṭhato saññatvā diṭṭhaṃ maññati, diṭṭhasmiṃ maññati, diṭṭhato maññati, diṭṭhaṃ meti maññati, diṭṭhaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Sutaṃ sutato sañjānāti; sutaṃ sutato saññatvā sutaṃ maññati, sutasmiṃ maññati, sutato maññati, sutaṃ meti maññati, sutaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Mutaṃ mutato sañjānāti; mutaṃ mutato saññatvā mutaṃ maññati, mutasmiṃ maññati, mutato maññati, mutaṃ meti maññati, mutaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Viññātaṃ viññātato sañjānāti; viññātaṃ viññātato saññatvā viññātaṃ maññati, viññātasmiṃ maññati, viññātato maññati, viññātaṃ meti maññati, viññātaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Ekattaṃ ekattato sañjānāti; ekattaṃ ekattato saññatvā ekattaṃ maññati, ekattasmiṃ maññati, ekattato maññati, ekattaṃ meti maññati, ekattaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Nānattaṃ nānattato sañjānāti; nānattaṃ nānattato saññatvā nānattaṃ maññati, nānattasmiṃ maññati, nānattato maññati, nānattaṃ meti maññati, nānattaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Sabbaṃ sabbato sañjānāti; sabbaṃ sabbato saññatvā sabbaṃ maññati, sabbasmiṃ maññati, sabbato maññati, sabbaṃ meti maññati, sabbaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

『『Nibbānaṃ nibbānato sañjānāti; nibbānaṃ nibbānato saññatvā nibbānaṃ maññati, nibbānasmiṃ maññati , nibbānato maññati, nibbānaṃ meti maññati, nibbānaṃ abhinandati. Taṃ kissa hetu? 『Apariññātaṃ tassā』ti vadāmi.

Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.

他從空無邊處認知空無邊處；從空無邊處認知空無邊處后，他思量空無邊處，思量在空無邊處中，思量從空無邊處而來，思量'空無邊處是我的'，他歡喜空無邊處。為什麼呢？我說，他未能完全了知它。他從識無邊處認知識無邊處；從識無邊處認知識無邊處后，他思量識無邊處，思量在識無邊處中，思量從識無邊處而來，思量'識無邊處是我的'，他歡喜識無邊處。為什麼呢？我說，他未能完全了知它。他從無所有處認知無所有處；從無所有處認知無所有處后，他思量無所有處，思量在無所有處中，思量從無所有處而來，思量'無所有處是我的'，他歡喜無所有處。為什麼呢？我說，他未能完全了知它。他從非想非非想處認知非想非非想處；從非想非非想處認知非想非非想處后，他思量非想非非想處，思量在非想非非想處中，思量從非想非非想處而來，思量'非想非非想處是我的'，他歡喜非想非非想處。為什麼呢？我說，他未能完全了知它。他從所見認知所見；從所見認知所見后，他思量所見，思量在所見中，思量從所見而來，思量'所見是我的'，他歡喜所見。為什麼呢？我說，他未能完全了知它。他從所聞認知所聞；從所聞認知所聞后，他思量所聞，思量在所聞中，思量從所聞而來，思量'所聞是我的'，他歡喜所聞。為什麼呢？我說，他未能完全了知它。他從所覺認知所覺；從所覺認知所覺后，他思量所覺，思量在所覺中，思量從所覺而來，思量'所覺是我的'，他歡喜所覺。為什麼呢？我說，他未能完全了知它。他從所識認知所識；從所識認知所識后，他思量所識，思量在所識中，思量從所識而來，思量'所識是我的'，他歡喜所識。為什麼呢？我說，他未能完全了知它。他從一性認知一性；從一性認知一性后，他思量一性，思量在一性中，思量從一性而來，思量'一性是我的'，他歡喜一性。為什麼呢？我說，他未能完全了知它。他從多性認知多性；從多性認知多性后，他思量多性，思量在多性中，思量從多性而來，思量'多性是我的'，他歡喜多性。為什麼呢？我說，他未能完全了知它。他從一切認知一切；從一切認知一切后，他思量一切，思量在一切中，思量從一切而來，思量'一切是我的'，他歡喜一切。為什麼呢？我說，他未能完全了知它。他從涅槃認知涅槃；從涅槃認知涅槃后，他思量涅槃，思量在涅槃中，思量從涅槃而來，思量'涅槃是我的'，他歡喜涅槃。為什麼呢？我說，他未能完全了知它。以凡夫的方式說明第一種方法的境界部分結束。

『『Yopi so, bhikkhave, bhikkhu sekkho [sekho (sī. syā. kaṃ. pī.)] appattamānaso anuttaraṃ yogakkhemaṃ patthayamāno viharati, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya [abhiññatvā (ka.)] pathaviṃ mā maññi [vā maññati], pathaviyā mā maññi, pathavito mā maññi, pathaviṃ meti mā maññi, pathaviṃ mābhinandi [vā abhinandati (sī.) ṭīkā oloketabbā]. Taṃ kissa hetu? 『Pariññeyyaṃ tassā』ti vadāmi.

『『Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ mā maññi, nibbānasmiṃ mā maññi, nibbānato mā maññi, nibbānaṃ meti mā maññi, nibbānaṃ mābhinandi. Taṃ kissa hetu? 『Pariññeyyaṃ tassā』ti vadāmi.

Sekkhavasena [satthāravasena (sī.), satthuvasena (syā. ka.)] dutiyanayabhūmiparicchedo niṭṭhito.

『『Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? 『Pariññātaṃ tassā』ti vadāmi.

『『Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? 『Pariññātaṃ tassā』ti vadāmi.

Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.

『『Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.

『『Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ … diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.

Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.

『『Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.

『『Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.

Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.

諸比丘，即使是那位有學比丘，尚未達到目標，仍在追求無上安穩，他也從地認知地；從地認知地后，他不應思量地，不應思量在地中，不應思量從地而來，不應思量'地是我的'，不應歡喜地。為什麼呢？我說，他應完全了知它。水...火...風...眾生...天神...生主...梵天...光音天...遍凈天...廣果天...勝者...空無邊處...識無邊處...無所有處...非想非非想處...所見...所聞...所覺...所識...一性...多性...一切...他從涅槃認知涅槃；從涅槃認知涅槃后，他不應思量涅槃，不應思量在涅槃中，不應思量從涅槃而來，不應思量'涅槃是我的'，不應歡喜涅槃。為什麼呢？我說，他應完全了知它。以有學的方式說明第二種方法的境界部分結束。諸比丘，即使是那位阿羅漢，漏盡，梵行已立，所作已辦，舍離重擔，逮得己利，盡諸有結，正智解脫的比丘，他也從地認知地；從地認知地后，他不思量地，不思量在地中，不思量從地而來，不思量'地是我的'，不歡喜地。為什麼呢？我說，他已完全了知它。水...火...風...眾生...天神...生主...梵天...光音天...遍凈天...廣果天...勝者...空無邊處...識無邊處...無所有處...非想非非想處...所見...所聞...所覺...所識...一性...多性...一切...他從涅槃認知涅槃；從涅槃認知涅槃后，他不思量涅槃，不思量在涅槃中，不思量從涅槃而來，不思量'涅槃是我的'，不歡喜涅槃。為什麼呢？我說，他已完全了知它。以漏盡者的方式說明第三種方法的境界部分結束。諸比丘，即使是那位阿羅漢，漏盡，梵行已立，所作已辦，舍離重擔，逮得己利，盡諸有結，正智解脫的比丘，他也從地認知地；從地認知地后，他不思量地，不思量在地中，不思量從地而來，不思量'地是我的'，不歡喜地。為什麼呢？因為貪慾已盡，離貪故。水...火...風...眾生...天神...生主...梵天...光音天...遍凈天...廣果天...勝者...空無邊處...識無邊處...無所有處...非想非非想處...所見...所聞...所覺...所識...一性...多性...一切...他從涅槃認知涅槃；從涅槃認知涅槃后，他不思量涅槃，不思量在涅槃中，不思量從涅槃而來，不思量'涅槃是我的'，不歡喜涅槃。為什麼呢？因為貪慾已盡，離貪故。以漏盡者的方式說明第四種方法的境界部分結束。諸比丘，即使是那位阿羅漢，漏盡，梵行已立，所作已辦，舍離重擔，逮得己利，盡諸有結，正智解脫的比丘，他也從地認知地；從地認知地后，他不思量地，不思量在地中，不思量從地而來，不思量'地是我的'，不歡喜地。為什麼呢？因為嗔恚已盡，離嗔故。水...火...風...眾生...天神...生主...梵天...光音天...遍凈天...廣果天...勝者...空無邊處...識無邊處...無所有處...非想非非想處...所見...所聞...所覺...所識...一性...多性...一切...他從涅槃認知涅槃；從涅槃認知涅槃后，他不思量涅槃，不思量在涅槃中，不思量從涅槃而來，不思量'涅槃是我的'，不歡喜涅槃。為什麼呢？因為嗔恚已盡，離嗔故。以漏盡者的方式說明第五種方法的境界部分結束。

『『Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.

『『Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.

Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.

『『Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati . Taṃ kissa hetu? 『Pariññātantaṃ tathāgatassā』ti vadāmi.

『『Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ … ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? 『Pariññātantaṃ tathāgatassā』ti vadāmi.

Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.

『『Tathāgatopi , bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? 『Nandī [nandi (sī. syā.)] dukkhassa mūla』nti – iti viditvā 『bhavā jāti bhūtassa jarāmaraṇa』nti. Tasmātiha, bhikkhave, 『tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho』ti vadāmi.

『『Āpaṃ …pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? 『Nandī dukkhassa mūla』nti – iti viditvā 『bhavā jāti bhūtassa jarāmaraṇa』nti. Tasmātiha, bhikkhave, 『tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho』ti vadāmī』』ti.

Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.

Idamavoca bhagavā. Na te bhikkhū [na attamanā tebhikkhū (syā.), te bhikkhū (pī. ka.)] bhagavato bhāsitaṃ abhinandunti.

Mūlapariyāyasuttaṃ niṭṭhitaṃ paṭhamaṃ.

Sabbāsavasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha , sādhukaṃ manasi karotha, bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

諸比丘，即使是那位阿羅漢，漏盡，梵行已立，所作已辦，舍離重擔，逮得己利，盡諸有結，正智解脫的比丘，他也從地認知地；從地認知地后，他不思量地，不思量在地中，不思量從地而來，不思量'地是我的'，不歡喜地。為什麼呢？因為愚癡已盡，離癡故。水...火...風...眾生...天神...生主...梵天...光音天...遍凈天...廣果天...勝者...空無邊處...識無邊處...無所有處...非想非非想處...所見...所聞...所覺...所識...一性...多性...一切...他從涅槃認知涅槃；從涅槃認知涅槃后，他不思量涅槃，不思量在涅槃中，不思量從涅槃而來，不思量'涅槃是我的'，不歡喜涅槃。為什麼呢？因為愚癡已盡，離癡故。以漏盡者的方式說明第六種方法的境界部分結束。諸比丘，如來、阿羅漢、正等正覺者也從地認知地；從地認知地后，他不思量地，不思量在地中，不思量從地而來，不思量'地是我的'，不歡喜地。為什麼呢？我說，如來已完全了知它的邊際。水...火...風...眾生...天神...生主...梵天...光音天...遍凈天...廣果天...勝者...空無邊處...識無邊處...無所有處...非想非非想處...所見...所聞...所覺...所識...一性...多性...一切...他從涅槃認知涅槃；從涅槃認知涅槃后，他不思量涅槃，不思量在涅槃中，不思量從涅槃而來，不思量'涅槃是我的'，不歡喜涅槃。為什麼呢？我說，如來已完全了知它的邊際。以如來的方式說明第七種方法的境界部分結束。諸比丘，如來、阿羅漢、正等正覺者也從地認知地；從地認知地后，他不思量地，不思量在地中，不思量從地而來，不思量'地是我的'，不歡喜地。為什麼呢？因爲了知'歡喜是苦的根源'，'有則生，已生則老死'。因此，諸比丘，我說'如來由於一切渴愛的滅盡、離欲、止息、舍離、斷絕，證得無上正等正覺'。水...火...風...眾生...天神...生主...梵天...光音天...遍凈天...廣果天...勝者...空無邊處...識無邊處...無所有處...非想非非想處...所見...所聞...所覺...所識...一性...多性...一切...他從涅槃認知涅槃；從涅槃認知涅槃后，他不思量涅槃，不思量在涅槃中，不思量從涅槃而來，不思量'涅槃是我的'，不歡喜涅槃。為什麼呢？因爲了知'歡喜是苦的根源'，'有則生，已生則老死'。因此，諸比丘，我說'如來由於一切渴愛的滅盡、離欲、止息、舍離、斷絕，證得無上正等正覺'。" 以如來的方式說明第八種方法的境界部分結束。世尊如是說。那些比丘不歡喜世尊所說。根本法門經終。一切漏經如是我聞。一時，世尊住在舍衛城（Sāvatthī）祇樹給孤獨園。在那裡，世尊對比丘們說："諸比丘。"那些比丘回答說："尊者。"世尊如是說："諸比丘，我將為你們講說防護一切漏的方法。請仔細聽，好好作意，我將說。"那些比丘回答世尊說："是的，尊者。"世尊如是說：

『『Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
『『Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.

Dassanā pahātabbāsavā

『『Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave , assutavā puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.

『『Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.

『『Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.

『『Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.

『『So evaṃ ayoniso manasi karoti – 『ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna』nti? Etarahi vā paccuppannamaddhānaṃ [paccuppannamaddhānaṃ ārabbha (syā.)] ajjhattaṃ kathaṃkathī hoti – 『ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī』ti?
『『Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. 『Atthi me attā』ti vā assa [vāssa (sī. syā. pī.)] saccato thetato diṭṭhi uppajjati; 『natthi me attā』ti vā assa saccato thetato diṭṭhi uppajjati; 『attanāva attānaṃ sañjānāmī』ti vā assa saccato thetato diṭṭhi uppajjati; 『attanāva anattānaṃ sañjānāmī』ti vā assa saccato thetato diṭṭhi uppajjati; 『anattanāva attānaṃ sañjānāmī』ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṃ diṭṭhi hoti – 『yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī』ti. Idaṃ vuccati, bhikkhave , diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; 『na parimuccati dukkhasmā』ti vadāmi.

"諸比丘，我說知見者能滅盡諸漏，非不知不見者。諸比丘，知什麼、見什麼能滅盡諸漏呢？如理作意和不如理作意。諸比丘，不如理作意者，未生的漏會生起，已生的漏會增長；如理作意者，未生的漏不會生起，已生的漏會斷除。 "諸比丘，有應以見斷的漏，有應以防護斷的漏，有應以受用斷的漏，有應以忍耐斷的漏，有應以迴避斷的漏，有應以除遣斷的漏，有應以修習斷的漏。應以見斷的漏 "諸比丘，什麼是應以見斷的漏？在此，諸比丘，未聽聞的凡夫——不見聖者，不知聖法，不善巧聖法，未受聖法訓練，不見善士，不知善士法，不善巧善士法，未受善士法訓練——他不了知應作意的法，不了知不應作意的法。他不了知應作意的法、不了知不應作意的法，就作意不應作意的法，不作意應作意的法。 "諸比丘，什麼是不應作意而他作意的法？諸比丘，對於作意某些法時，未生的欲漏會生起，已生的欲漏會增長；未生的有漏會生起，已生的有漏會增長；未生的無明漏會生起，已生的無明漏會增長——這些是不應作意而他作意的法。 "諸比丘，什麼是應作意而他不作意的法？諸比丘，對於作意某些法時，未生的欲漏不會生起，已生的欲漏會斷除；未生的有漏不會生起，已生的有漏會斷除；未生的無明漏不會生起，已生的無明漏會斷除——這些是應作意而他不作意的法。 "由於他作意不應作意的法，不作意應作意的法，未生的漏會生起，已生的漏會增長。 "他如是不如理作意：'我過去世存在嗎？我過去世不存在嗎？我過去世是什麼？我過去世如何？我過去世是什麼后成為什麼？我未來世將存在嗎？我未來世將不存在嗎？我未來世將是什麼？我未來世將如何？我未來世將是什麼后成為什麼？'或者他對現在世內心疑惑：'我存在嗎？我不存在嗎？我是什麼？我如何？這個有情從何處來？他將去何處？' "他如是不如理作意時，六種見解之一生起。'我有我'的見解以真實、確定的方式生起；或'我無我'的見解以真實、確定的方式生起；或'以我認知我'的見解以真實、確定的方式生起；或'以我認知無我'的見解以真實、確定的方式生起；或'以無我認知我'的見解以真實、確定的方式生起；或者他有如是見解：'這個能說能感受、能在此處此處感受善惡業果報的我，是常、堅固、恒常、不變易法，將永恒如是而住。'諸比丘，這稱為見的糾纏、見的叢林、見的荒野、見的戲論、見的動搖、見的結縛。諸比丘，為見結縛所縛的未聽聞凡夫不能解脫生、老、死、憂、悲、苦、憂惱；我說他不能解脫苦。

『『Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto – manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.

『『Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.

『『Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati , uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme manasi karoti.

『『Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

『『So 『idaṃ dukkha』nti yoniso manasi karoti, 『ayaṃ dukkhasamudayo』ti yoniso manasi karoti, 『ayaṃ dukkhanirodho』ti yoniso manasi karoti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.

Saṃvarā pahātabbāsavā

『『Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati…pe… ghānindriyasaṃvarasaṃvuto viharati…pe… jivhindriyasaṃvarasaṃvuto viharati…pe… kāyindriyasaṃvarasaṃvuto viharati…pe… manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave , manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.

『『Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā , saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.

Paṭisevanā pahātabbāsavā

"諸比丘，多聞聖弟子——見聖者，知聖法，善巧聖法，善受聖法訓練，見善士，知善士法，善巧善士法，善受善士法訓練——他了知應作意的法，了知不應作意的法。他了知應作意的法、了知不應作意的法，就不作意不應作意的法，作意應作意的法。 "諸比丘，什麼是不應作意而他不作意的法？諸比丘，對於作意某些法時，未生的欲漏會生起，已生的欲漏會增長；未生的有漏會生起，已生的有漏會增長；未生的無明漏會生起，已生的無明漏會增長——這些是不應作意而他不作意的法。 "諸比丘，什麼是應作意而他作意的法？諸比丘，對於作意某些法時，未生的欲漏不會生起，已生的欲漏會斷除；未生的有漏不會生起，已生的有漏會斷除；未生的無明漏不會生起，已生的無明漏會斷除——這些是應作意而他作意的法。 "由於他不作意不應作意的法，作意應作意的法，未生的漏不會生起，已生的漏會斷除。 "他如理作意'這是苦'，如理作意'這是苦集'，如理作意'這是苦滅'，如理作意'這是趣向苦滅之道'。他如是如理作意時，三結斷除——身見、疑、戒禁取。諸比丘，這些稱為應以見斷的漏。應以防護斷的漏 "諸比丘，什麼是應以防護斷的漏？在此，諸比丘，比丘經如理思惟，住于防護眼根。諸比丘，若他住于不防護眼根，會生起煩惱、熱惱的漏；他住于防護眼根，這些煩惱、熱惱的漏就不會生起。經如理思惟，住于防護耳根...鼻根...舌根...身根...意根。諸比丘，若他住于不防護意根，會生起煩惱、熱惱的漏；他住于防護意根，這些煩惱、熱惱的漏就不會生起。 "諸比丘，若他住于不防護，會生起煩惱、熱惱的漏；他住于防護，這些煩惱、熱惱的漏就不會生起。諸比丘，這些稱為應以防護斷的漏。應以受用斷的漏

『『Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – 『yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapa- [siriṃsapa (sī. syā. pī.)] samphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ』.

『『Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – 『neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca』 [cāti (sī.)].

『『Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – 『yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ』.

『『Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – 『yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya』 [abyāpajjhaparamatāya (sī. syā. pī.), abyāpajjaparamatāya (ka.)].

『『Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.

Adhivāsanā pahātabbāsavā

『『Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī. syā. pī.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

『『Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.

Parivajjanā pahātabbāsavā

『『Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.

『『Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.

Vinodanā pahātabbāsavā

『『Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

『『Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.

Bhāvanā pahātabbāsavā

『『Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

『『Yañhissa, bhikkhave , abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.

"諸比丘，什麼是應以受用斷的漏？在此，諸比丘，比丘經如理思惟而受用衣服——'僅為防禦寒冷，防禦炎熱，防禦虻、蚊、風、日、爬蟲的接觸，僅為遮蔽羞處。' "經如理思惟而受用飲食——'不為嬉戲，不為驕慢，不為裝飾，不為莊嚴，僅為維持此身體的存續、延續，為止息傷害，為資助梵行，如是我將除去舊的苦受，不生起新的苦受，我將得以存活，無過且安樂。' "經如理思惟而受用臥具——'僅為防禦寒冷，防禦炎熱，防禦虻、蚊、風、日、爬蟲的接觸，僅為消除季節的危險，樂於獨處。' "經如理思惟而受用病緣醫藥資具——'僅為防禦已生起的病苦之受，為達無苦的極致。' "諸比丘，若他不受用，會生起煩惱、熱惱的漏；他受用，這些煩惱、熱惱的漏就不會生起。諸比丘，這些稱為應以受用斷的漏。應以忍耐斷的漏 "諸比丘，什麼是應以忍耐斷的漏？在此，諸比丘，比丘經如理思惟而忍耐寒冷、炎熱、飢餓、口渴。他忍耐虻、蚊、風、日、爬蟲的接觸，惡言惡語，已生起的身體的苦受、劇烈、猛利、辛辣、不悅意、不可意、奪命的感受。 "諸比丘，若他不忍耐，會生起煩惱、熱惱的漏；他忍耐，這些煩惱、熱惱的漏就不會生起。諸比丘，這些稱為應以忍耐斷的漏。應以迴避斷的漏 "諸比丘，什麼是應以迴避斷的漏？在此，諸比丘，比丘經如理思惟而回避兇惡的象、兇惡的馬、兇惡的牛、兇惡的狗、蛇、樹樁、荊棘地、坑洞、懸崖、污水坑、糞坑。他經如理思惟而回避不當的坐處、不當的行處、惡友，這些為智者同梵行者所指責的惡處。 "諸比丘，若他不迴避，會生起煩惱、熱惱的漏；他迴避，這些煩惱、熱惱的漏就不會生起。諸比丘，這些稱為應以迴避斷的漏。應以除遣斷的漏 "諸比丘，什麼是應以除遣斷的漏？在此，諸比丘，比丘經如理思惟而不容忍已生起的欲尋，斷除、除遣、滅除、令不存在；...已生起的嗔恚尋...已生起的傷害尋...已生起的種種惡不善法，不容忍，斷除、除遣、滅除、令不存在。 "諸比丘，若他不除遣，會生起煩惱、熱惱的漏；他除遣，這些煩惱、熱惱的漏就不會生起。諸比丘，這些稱為應以除遣斷的漏。應以修習斷的漏 "諸比丘，什麼是應以修習斷的漏？在此，諸比丘，比丘經如理思惟而修習念覺支，依止遠離，依止離欲，依止滅，趣向舍離；經如理思惟而修習擇法覺支...精進覺支...喜覺支...輕安覺支...定覺支...舍覺支，依止遠離，依止離欲，依止滅，趣向舍離。 "諸比丘，若他不修習，會生起煩惱、熱惱的漏；他修習，這些煩惱、熱惱的漏就不會生起。諸比丘，這些稱為應以修習斷的漏。

『『Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; ayaṃ vuccati, bhikkhave – 『bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi [acchejji (ka.)] taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā』』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ.

Dhammadāyādasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – 『kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā』ti. Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā [ādissā (sī. syā. pī.)] bhaveyyātha – 『āmisadāyādā satthusāvakā viharanti, no dhammadāyādā』ti; ahampi tena ādiyo bhaveyyaṃ – 『āmisadāyādā satthusāvakā viharanti, no dhammadāyādā』ti. Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha – 『dhammadāyādā satthusāvakā viharanti, no āmisadāyādā』ti; ahampi tena na ādiyo bhaveyyaṃ – 『dhammadāyādā satthusāvakā viharanti, no āmisadāyādā』ti. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – 『kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā』ti.

"諸比丘，當比丘應以見斷的漏已由見斷除，應以防護斷的漏已由防護斷除，應以受用斷的漏已由受用斷除，應以忍耐斷的漏已由忍耐斷除，應以迴避斷的漏已由迴避斷除，應以除遣斷的漏已由除遣斷除，應以修習斷的漏已由修習斷除時，諸比丘，這稱為'比丘住于防護一切漏，他已斷除渴愛，解開結縛，以正確地完全了知我慢而作苦之邊際'。" 世尊如是說。那些比丘滿意歡喜世尊所說。一切漏經終。法嗣經如是我聞。一時，世尊住在舍衛城（Sāvatthī）祇樹給孤獨園。在那裡，世尊對比丘們說："諸比丘。"那些比丘回答說："尊者。"世尊如是說： "諸比丘，你們要成為我的法嗣，不要成為我的財物嗣。我對你們有這樣的同情：'我的弟子們如何才能成為法嗣，而不是財物嗣呢？'諸比丘，如果你們成為我的財物嗣而不是法嗣，你們將因此而受到指責：'導師的弟子們住為財物嗣，不是法嗣'；我也將因此而受到指責：'導師的弟子們住為財物嗣，不是法嗣'。諸比丘，如果你們成為我的法嗣而不是財物嗣，你們將因此而不受指責：'導師的弟子們住為法嗣，不是財物嗣'；我也將因此而不受指責：'導師的弟子們住為法嗣，不是財物嗣'。因此，諸比丘，你們要成為我的法嗣，不要成為我的財物嗣。我對你們有這樣的同情：'我的弟子們如何才能成為法嗣，而不是財物嗣呢？'

『『Idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito paripuṇṇo pariyosito suhito yāvadattho; siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo [chaḍḍiyadhammo (sī. syā. pī.)]. Atha dve bhikkhū āgaccheyyuṃ jighacchādubbalya- [jighacchādubballa (sī. pī.)] paretā . Tyāhaṃ evaṃ vadeyyaṃ – 『ahaṃ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi ca me ayaṃ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha [sace tumhe na bhuñjissatha (sī. syā. pī.)], idānāhaṃ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī』ti. Tatrekassa bhikkhuno evamassa – 『bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati』 . Vuttaṃ kho panetaṃ bhagavatā – 『dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā』ti. Āmisaññataraṃ kho panetaṃ, yadidaṃ piṇḍapāto. Yaṃnūnāhaṃ imaṃ piṇḍapātaṃ abhuñjitvā imināva jighacchādubbalyena evaṃ imaṃ rattindivaṃ [rattidivaṃ (ka.)] vītināmeyya』』nti. So taṃ piṇḍapātaṃ abhuñjitvā teneva jighacchādubbalyena evaṃ taṃ rattindivaṃ vītināmeyya. Atha dutiyassa bhikkhuno evamassa – 『bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Yaṃnūnāhaṃ imaṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā [paṭivinetvā (sī. syā. pī.)] evaṃ imaṃ rattindivaṃ vītināmeyya』nti. So taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya. Kiñcāpi so, bhikkhave, bhikkhu taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṃsataro ca. Taṃ kissa hetu? Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṃ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṃvattissati. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – 『kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā』』』ti.

Idamavoca bhagavā. Idaṃ vatvāna [vatvā (sī. pī.) evamīdisesu ṭhānesu] sugato uṭṭhāyāsanā vihāraṃ pāvisi.

"諸比丘，假設我已經吃飽，已經滿足，已經充足，已經完成，已經飽足，已經如願；而我還有剩餘的食物，應該丟棄。這時有兩位比丘來，被飢餓和虛弱所困。我對他們這樣說：'諸比丘，我已經吃飽，已經滿足，已經充足，已經完成，已經飽足，已經如願；而我還有這剩餘的食物，應該丟棄。如果你們想要，就吃吧；如果你們不吃，我現在就要把它丟在沒有青草的地方，或者沉入無生物的水中。'其中一位比丘這樣想：'世尊已經吃飽，已經滿足，已經充足，已經完成，已經飽足，已經如願；而世尊還有這剩餘的食物，應該丟棄。如果我們不吃，世尊現在就要把它丟在沒有青草的地方，或者沉入無生物的水中。但世尊曾說過："諸比丘，你們要成為我的法嗣，不要成為我的財物嗣。"而這食物是財物之一。我不如不吃這食物，就這樣忍受飢餓和虛弱度過這一天一夜。'於是他不吃那食物，就這樣忍受飢餓和虛弱度過那一天一夜。然後第二位比丘這樣想：'世尊已經吃飽，已經滿足，已經充足，已經完成，已經飽足，已經如願；而世尊還有這剩餘的食物，應該丟棄。如果我們不吃，世尊現在就要把它丟在沒有青草的地方，或者沉入無生物的水中。我不如吃這食物，消除飢餓和虛弱，這樣度過這一天一夜。'於是他吃了那食物，消除了飢餓和虛弱，這樣度過那一天一夜。諸比丘，雖然那位比丘吃了那食物，消除了飢餓和虛弱，這樣度過那一天一夜，但前一位比丘對我來說更值得尊敬，更值得讚歎。為什麼呢？因為，諸比丘，那會長期導致那位比丘少欲、知足、儉樸、易養、精進。因此，諸比丘，你們要成為我的法嗣，不要成為我的財物嗣。我對你們有這樣的同情：'我的弟子們如何才能成為法嗣，而不是財物嗣呢？'" 世尊如是說。說完這些后，善逝從座位起身，進入精舍。

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – 『『āvuso bhikkhave』』ti. 『『Āvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

『『Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī』』ti? 『『Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho; āyasmato sāriputtassa sutvā bhikkhū dhāressantī』』ti. 『『Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

『『Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, yesañca dhammānaṃ satthā pahānamāha, te ca dhamme nappajahanti, bāhulikā [bāhullikā (syā.)] ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. 『Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī』ti – iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. 『Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī』ti – iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. 『Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā』ti – iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, majjhimā bhikkhū…pe… navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. 『Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī』ti – iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. 『Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī』ti – iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. 『Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā』ti – iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti.

『『Kittāvatā ca, panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti ? Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti – yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahanti; na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti. 『Satthu pavivittassa viharato sāvakā vivekamanusikkhantī』ti – iminā paṭhamena ṭhānena therā bhikkhū pāsaṃsā bhavanti. 『Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī』ti – iminā dutiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti. 『Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā』ti – iminā tatiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti . Tatrāvuso, majjhimā bhikkhū…pe… navā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti. 『Satthu pavivittassa viharato sāvakā vivekamanusikkhantī』ti – iminā paṭhamena ṭhānena navā bhikkhū pāsaṃsā bhavanti. 『Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī』ti – iminā dutiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti. 『Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā』ti – iminā tatiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.

這時，尊者舍利弗在世尊離開不久后對比丘們說："朋友們，諸比丘。"那些比丘回答尊者舍利弗說："朋友。"尊者舍利弗如是說： "朋友們，當導師住于遠離時，弟子們在多大程度上不隨學遠離？當導師住于遠離時，弟子們又在多大程度上隨學遠離呢？""朋友，我們從遠處來到尊者舍利弗這裡，就是爲了瞭解這話的含義。善哉，愿尊者舍利弗解釋這話的含義；聽了尊者舍利弗的解釋后，比丘們會記住的。""那麼，朋友們，請聽，好好作意，我將說。""是的，朋友。"那些比丘回答尊者舍利弗。尊者舍利弗如是說： "朋友們，當導師住于遠離時，弟子們在多大程度上不隨學遠離呢？在此，朋友們，當導師住于遠離時，弟子們不隨學遠離，對於導師說應當斷除的法，他們不斷除那些法，他們成為奢侈的、懈怠的、退墮的先驅，在遠離上放棄責任。在這裡，朋友們，長老比丘們因三個原因應受譴責。'當導師住于遠離時，弟子們不隨學遠離'——因這第一個原因，長老比丘們應受譴責。'對於導師說應當斷除的法，他們不斷除那些法'——因這第二個原因，長老比丘們應受譴責。'他們成為奢侈的、懈怠的、退墮的先驅，在遠離上放棄責任'——因這第三個原因，長老比丘們應受譴責。朋友們，長老比丘們因這三個原因應受譴責。在這裡，朋友們，中年比丘們...新學比丘們因三個原因應受譴責。'當導師住于遠離時，弟子們不隨學遠離'——因這第一個原因，新學比丘們應受譴責。'對於導師說應當斷除的法，他們不斷除那些法'——因這第二個原因，新學比丘們應受譴責。'他們成為奢侈的、懈怠的、退墮的先驅，在遠離上放棄責任'——因這第三個原因，新學比丘們應受譴責。朋友們，新學比丘們因這三個原因應受譴責。朋友們，在這種程度上，當導師住于遠離時，弟子們不隨學遠離。 "朋友們，當導師住于遠離時，弟子們又在多大程度上隨學遠離呢？在此，朋友們，當導師住于遠離時，弟子們隨學遠離——對於導師說應當斷除的法，他們斷除那些法；他們不成為奢侈的，不懈怠，在退墮上放棄責任，在遠離上作先驅。在這裡，朋友們，長老比丘們因三個原因應受讚歎。'當導師住于遠離時，弟子們隨學遠離'——因這第一個原因，長老比丘們應受讚歎。'對於導師說應當斷除的法，他們斷除那些法'——因這第二個原因，長老比丘們應受讚歎。'他們不成為奢侈的，不懈怠，在退墮上放棄責任，在遠離上作先驅'——因這第三個原因，長老比丘們應受讚歎。朋友們，長老比丘們因這三個原因應受讚歎。在這裡，朋友們，中年比丘們...新學比丘們因三個原因應受讚歎。'當導師住于遠離時，弟子們隨學遠離'——因這第一個原因，新學比丘們應受讚歎。'對於導師說應當斷除的法，他們斷除那些法'——因這第二個原因，新學比丘們應受讚歎。'他們不成為奢侈的，不懈怠，在退墮上放棄責任，在遠離上作先驅'——因這第三個原因，新學比丘們應受讚歎。朋友們，新學比丘們因這三個原因應受讚歎。朋友們，在這種程度上，當導師住于遠離時，弟子們隨學遠離。

『『Tatrāvuso, lobho ca pāpako doso ca pāpako. Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ [seyyathīdaṃ (sī. syā. pī.)] – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

『『Tatrāvuso, kodho ca pāpako upanāho ca pāpako…pe… makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṃ, māyā ca pāpikā sāṭheyyañca pāpakaṃ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī』』ti.

Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Dhammadāyādasuttaṃ niṭṭhitaṃ tatiyaṃ.

Bhayabheravasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. pī.)] vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – 『『yeme, bho gotama, kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ tesaṃ gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā [samādāpetā (?)]; bhoto ca pana gotamassa sā janatā diṭṭhānugatiṃ āpajjatī』』ti. 『『Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Ye te, brāhmaṇa, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, ahaṃ tesaṃ pubbaṅgamo, ahaṃ tesaṃ bahukāro, ahaṃ tesaṃ samādapetā; mama ca pana sā janatā diṭṭhānugatiṃ āpajjatī』』ti. 『『Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno』』ti . 『『Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno』』ti.
『『Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – 『durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno』ti. Tassa mayhaṃ brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhakāyakammantohamasmi. Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, parisuddhakāyakammataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

"朋友們，貪慾是惡的，嗔恨是惡的。爲了斷除貪慾和嗔恨，有一條中道，能生眼、生智，導向寂靜、證智、正覺、涅槃。朋友們，什麼是那條能生眼、生智，導向寂靜、證智、正覺、涅槃的中道呢？就是這八支聖道，即：正見、正思惟、正語、正業、正命、正精進、正念、正定。朋友們，這就是那條能生眼、生智，導向寂靜、證智、正覺、涅槃的中道。 "朋友們，忿怒是惡的，怨恨是惡的...覆藏是惡的，惱害是惡的，嫉妒是惡的，慳吝是惡的，欺詐是惡的，虛偽是惡的，頑固是惡的，激情是惡的，慢是惡的，過慢是惡的，驕是惡的，放逸是惡的。爲了斷除驕和放逸，有一條中道，能生眼、生智，導向寂靜、證智、正覺、涅槃。朋友們，什麼是那條能生眼、生智，導向寂靜、證智、正覺、涅槃的中道呢？就是這八支聖道，即：正見、正思惟、正語、正業、正命、正精進、正念、正定。朋友們，這就是那條能生眼、生智，導向寂靜、證智、正覺、涅槃的中道。" 尊者舍利弗如是說。那些比丘滿意歡喜尊者舍利弗所說。法嗣經終。怖畏經如是我聞。一時，世尊住在舍衛城（Sāvatthī）祇樹給孤獨園。這時，婆羅門生聞來到世尊處。來到后，與世尊互相問候。寒暄敘禮后，坐在一旁。坐在一旁的婆羅門生聞對世尊如是說："喬達摩先生，那些良家子因信仰喬達摩先生而從在家出家為無家者，喬達摩先生是他們的領導者，喬達摩先生對他們有很大幫助，喬達摩先生是他們的勸導者；那些人也傚法喬達摩先生的見解。""確實如此，婆羅門，確實如此，婆羅門！婆羅門，那些良家子因信仰我而從在家出家為無家者，我是他們的領導者，我對他們有很大幫助，我是他們的勸導者；那些人也傚法我的見解。""喬達摩先生，森林中偏僻的住處難以忍受，獨處難行，獨居難樂，我想森林奪走了未得定的比丘的心。""確實如此，婆羅門，確實如此，婆羅門！森林中偏僻的住處難以忍受，獨處難行，獨居難樂，我想森林奪走了未得定的比丘的心。" "婆羅門，我在未覺悟之前，當還是菩薩時，也曾這樣想：'森林中偏僻的住處難以忍受，獨處難行，獨居難樂，我想森林奪走了未得定的比丘的心。'婆羅門，我又這樣想：'任何沙門或婆羅門，若身業不清凈而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於身業不清凈的過失而招來不善的怖畏。我不是以不清凈的身業而住在森林中偏僻的住處；我的身業是清凈的。凡是聖者以清凈的身業而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種身業的清凈，就更加鼓舞自己住在森林中。

『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā…pe… aparisuddhamanokammantā …pe… aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhājīvohamasmi. Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, parisuddhājīvataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; anabhijjhālūhamasmi. Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti , tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, anabhijjhālutaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi; mettacittohamasmi. Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, mettacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā thīnamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thīnamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ thīnamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatathīnamiddhohamasmi. Ye hi vo ariyā vigatathīnamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, vigatathīnamiddhataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; vūpasantacittohamasmi. Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, vūpasantacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi; tiṇṇavicikicchohamasmi. Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, tiṇṇavicikicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

"婆羅門，我又這樣想：'任何沙門或婆羅門，若語業不清凈...若意業不清凈...若生活不清凈而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於生活不清凈的過失而招來不善的怖畏。我不是以不清凈的生活而住在森林中偏僻的住處；我的生活是清凈的。凡是聖者以清凈的生活而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種生活的清凈，就更加鼓舞自己住在森林中。 "婆羅門，我又這樣想：'任何沙門或婆羅門，若貪婪、對慾望有強烈的貪著而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於貪婪、對慾望有強烈貪著的過失而招來不善的怖畏。我不是以貪婪、對慾望有強烈的貪著而住在森林中偏僻的住處；我是無貪的。凡是聖者以無貪而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種無貪，就更加鼓舞自己住在森林中。 "婆羅門，我又這樣想：'任何沙門或婆羅門，若心懷嗔恨、有惡意的想法而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於心懷嗔恨、有惡意想法的過失而招來不善的怖畏。我不是以心懷嗔恨、有惡意的想法而住在森林中偏僻的住處；我是慈心的。凡是聖者以慈心而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種慈心，就更加鼓舞自己住在森林中。 "婆羅門，我又這樣想：'任何沙門或婆羅門，若被昏沉睡眠所纏繞而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於被昏沉睡眠纏繞的過失而招來不善的怖畏。我不是被昏沉睡眠所纏繞而住在森林中偏僻的住處；我已離昏沉睡眠。凡是聖者已離昏沉睡眠而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種已離昏沉睡眠，就更加鼓舞自己住在森林中。 "婆羅門，我又這樣想：'任何沙門或婆羅門，若掉舉、心不寂靜而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於掉舉、心不寂靜的過失而招來不善的怖畏。我不是以掉舉、心不寂靜而住在森林中偏僻的住處；我的心是寂靜的。凡是聖者以寂靜心而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種寂靜心，就更加鼓舞自己住在森林中。 "婆羅門，我又這樣想：'任何沙門或婆羅門，若懷疑、猶豫而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於懷疑、猶豫的過失而招來不善的怖畏。我不是以懷疑、猶豫而住在森林中偏僻的住處；我已度疑惑。凡是聖者已度疑惑而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種已度疑惑，就更加鼓舞自己住在森林中。

『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā attukkaṃsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṃsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti . Na kho panāhaṃ attukkaṃsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi ; anattukkaṃsako aparavambhīhamasmi. Ye hi vo ariyā anattukkaṃsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, anattukkaṃsakataṃ aparavambhitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatalomahaṃsohamasmi. Ye hi vo ariyā vigatalomahaṃsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, vigatalomahaṃsataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmana [nikāmayamāna (sī. syā.)] sandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; appicchohamasmi. Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, appicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti , kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi; āraddhavīriyohamasmi. Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, āraddhavīriyataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; upaṭṭhitassatihamasmi. Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, upaṭṭhitassatitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.
『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; samādhisampannohamasmi. Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, samādhisampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

"婆羅門，我又這樣想：'任何沙門或婆羅門，若自讚毀他而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於自讚毀他的過失而招來不善的怖畏。我不是以自讚毀他而住在森林中偏僻的住處；我是不自讚不毀他的。凡是聖者不自讚不毀他而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種不自讚不毀他，就更加鼓舞自己住在森林中。 "婆羅門，我又這樣想：'任何沙門或婆羅門，若膽怯、易驚而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於膽怯、易驚的過失而招來不善的怖畏。我不是以膽怯、易驚而住在森林中偏僻的住處；我是離恐懼的。凡是聖者離恐懼而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種離恐懼，就更加鼓舞自己住在森林中。 "婆羅門，我又這樣想：'任何沙門或婆羅門，若渴望利養、恭敬、名聲而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於渴望利養、恭敬、名聲的過失而招來不善的怖畏。我不是以渴望利養、恭敬、名聲而住在森林中偏僻的住處；我是少欲的。凡是聖者少欲而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種少欲，就更加鼓舞自己住在森林中。 "婆羅門，我又這樣想：'任何沙門或婆羅門，若懶惰、精進低劣而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於懶惰、精進低劣的過失而招來不善的怖畏。我不是以懶惰、精進低劣而住在森林中偏僻的住處；我是精進的。凡是聖者精進而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種精進，就更加鼓舞自己住在森林中。 "婆羅門，我又這樣想：'任何沙門或婆羅門，若失念、不正知而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於失念、不正知的過失而招來不善的怖畏。我不是以失念、不正知而住在森林中偏僻的住處；我是念已確立的。凡是聖者念已確立而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種念已確立，就更加鼓舞自己住在森林中。 "婆羅門，我又這樣想：'任何沙門或婆羅門，若不得定、心散亂而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於不得定、心散亂的過失而招來不善的怖畏。我不是以不得定、心散亂而住在森林中偏僻的住處；我是具足定的。凡是聖者具足定而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種具足定，就更加鼓舞自己住在森林中。

『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; paññāsampannohamasmi. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro』ti. Etamahaṃ, brāhmaṇa, paññāsampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

Soḷasapariyāyaṃ niṭṭhitaṃ.

『『Tassa mayhaṃ, brāhmaṇa, etadahosi – 『yaṃnūnāhaṃ yā tā rattiyo abhiññātā abhilakkhitā – cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu vihareyyaṃ appeva nāmāhaṃ bhayabheravaṃ passeyya』nti. So kho ahaṃ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā – cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu viharāmi. Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṃ pāteti, vāto vā paṇṇakasaṭaṃ [paṇṇasaṭaṃ (sī. pī.)] ereti; tassa mayhaṃ brāhmaṇa etadahosi [tassa mayhaṃ evaṃ hoti (sī. syā.)] – 『etaṃ nūna taṃ bhayabheravaṃ āgacchatī』ti. Tassa mayhaṃ, brāhmaṇa, etadahosi – 『kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī [bhayapāṭikaṅkhī (sī.)] viharāmi? Yaṃnūnāhaṃ yathābhūtaṃ yathābhūtassa [yathābhūtassa yathābhūtassa (sī. syā.)] me taṃ bhayabheravaṃ āgacchati, tathābhūtaṃ tathābhūtova [yathābhūto yathābhūtova (sī. syā.)] taṃ bhayabheravaṃ paṭivineyya』nti. Tassa mayhaṃ, brāhmaṇa, caṅkamantassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, ṭhitassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nisinnassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nipannassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṃ bhayabheravaṃ paṭivinemi.
『『Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divāti sañjānanti, divāyeva samānaṃ rattīti sañjānanti. Idamahaṃ tesaṃ samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi. Ahaṃ kho pana, brāhmaṇa, rattiṃyeva samānaṃ rattīti sañjānāmi, divāyeva samānaṃ divāti sañjānāmi. Yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya – 『asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna』nti, mameva taṃ sammā vadamāno vadeyya – 『asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna』nti.

"婆羅門，我又這樣想：'任何沙門或婆羅門，若愚鈍、啞癡而住在森林中偏僻的住處，這些尊貴的沙門、婆羅門由於愚鈍、啞癡的過失而招來不善的怖畏。我不是以愚鈍、啞癡而住在森林中偏僻的住處；我是具足智慧的。凡是聖者具足智慧而住在森林中偏僻的住處，我是其中之一。'婆羅門，我看到自己這種具足智慧，就更加鼓舞自己住在森林中。" 十六種方式已結束。 "婆羅門，我又這樣想：'我何不在那些衆所周知、特別的夜晚——十四日、十五日和第八日——在那些可怕的、令人毛骨悚然的園林祠堂、森林祠堂、樹下祠堂等處所住呢？也許我能看到怖畏。'婆羅門，後來我確實在那些衆所周知、特別的夜晚——十四日、十五日和第八日——在那些可怕的、令人毛骨悚然的園林祠堂、森林祠堂、樹下祠堂等處所住。婆羅門，當我住在那裡時，或有野獸來，或有孔雀掉落樹枝，或有風吹動枯葉；婆羅門，我就想：'這一定就是那怖畏來了。'婆羅門，我又想：'我為什麼只是在期待怖畏中生活呢？不如我在怖畏來臨時，無論我處於何種狀態，就在那種狀態下克服怖畏。'婆羅門，當我行走時怖畏來臨，我既不站立，也不坐下，也不躺臥，就在行走中克服那怖畏。婆羅門，當我站立時怖畏來臨，我既不行走，也不坐下，也不躺臥，就在站立中克服那怖畏。婆羅門，當我坐著時怖畏來臨，我既不躺臥，也不站立，也不行走，就在坐著時克服那怖畏。婆羅門，當我躺臥時怖畏來臨，我既不坐起，也不站立，也不行走，就在躺臥時克服那怖畏。 "婆羅門，有些沙門、婆羅門把夜晚誤認為白天，把白天誤認為夜晚。我說這些沙門、婆羅門住于迷惑中。婆羅門，我則把夜晚認知為夜晚，把白天認知為白天。婆羅門，如果有人正確地說：'一個不迷惑的眾生出現在世間，爲了多數人的利益，爲了多數人的安樂，出於對世間的悲憫，爲了天、人的福利、利益和安樂'，那麼他正確地說的就是我：'一個不迷惑的眾生出現在世間，爲了多數人的利益，爲了多數人的安樂，出於對世間的悲憫，爲了天、人的福利、利益和安樂'。

『『Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [appammuṭṭhā (syā.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.
『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi – 『ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

"婆羅門，我的精進已經發起，不鬆懈；念已確立，不忘失；身體輕安，不緊張；心專一，不散亂。婆羅門，我遠離欲樂，遠離不善法，有尋有伺，由遠離而生喜樂，進入並安住于初禪。尋伺平息，內心寧靜，心專注一境，無尋無伺，由定而生喜樂，進入並安住于第二禪。離喜，住于舍，正念正知，以身感受樂，正如聖者們所說的'舍念樂住'，進入並安住于第三禪。斷樂斷苦，先前的喜憂已滅，不苦不樂，舍念清凈，進入並安住于第四禪。 "當心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，我引導心趨向宿命隨念智。我憶念種種宿世，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，許多壞劫、許多成劫、許多壞成劫，'在那裡，我有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽量。我從那裡死後，又生在那裡；在那裡，我又有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽量。我從那裡死後，又生在這裡。'如是我憶念種種宿世的狀況和細節。婆羅門，這是我在夜晚第一時分所證得的第一明，無明破除，明生起，黑暗消失，光明出現，正如不放逸、熱忱、專注的人那樣。 "當心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，我引導心趨向有情死生智。我以清凈超人的天眼，見到有情死時、生時，低賤的、高貴的，美麗的、醜陋的，幸運的、不幸的，我了知有情隨業而去——'這些尊貴的有情具足身惡行、語惡行、意惡行，誹謗聖者，持邪見，受持邪見業；他們身壞命終后，生於惡趣、惡道、墮處、地獄。或者，這些尊貴的有情具足身善行、語善行、意善行，不誹謗聖者，持正見，受持正見業；他們身壞命終后，生於善趣、天界。'如是，我以清凈超人的天眼，見到有情死時、生時，低賤的、高貴的，美麗的、醜陋的，幸運的、不幸的，了知有情隨業而去。婆羅門，這是我在夜晚中分所證得的第二明，無明破除，明生起，黑暗消失，光明出現，正如不放逸、熱忱、專注的人那樣。

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So 『idaṃ dukkha』nti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ dukkhasamudayo』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ dukkhanirodho』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ abbhaññāsiṃ. 『Ime āsavā』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ āsavasamudayo』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ āsavanirodho』ti yathābhūtaṃ abbhaññāsiṃ, 『ayaṃ āsavanirodhagāminī paṭipadā』ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti abbhaññāsiṃ. Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
『『Siyā kho pana te, brāhmaṇa, evamassa – 『ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī』ti. Na kho panetaṃ, brāhmaṇa, evaṃ daṭṭhabbaṃ. Dve kho ahaṃ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi – attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno』』ti.
『『Anukampitarūpā vatāyaṃ bhotā gotamena pacchimā janatā , yathā taṃ arahatā sammāsambuddhena. Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – 『cakkhumanto rūpāni dakkhantī』ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

Bhayabheravasuttaṃ niṭṭhitaṃ catutthaṃ.

Anaṅgaṇasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『āvuso, bhikkhave』』ti. 『『Āvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

『『Cattārome, āvuso, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhāvuso, ekacco puggalo sāṅgaṇova samāno 『atthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo sāṅgaṇova samāno 『atthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ pajānāti. Idhāvuso, ekacco puggalo anaṅgaṇova samāno 『natthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo anaṅgaṇova samāno 『natthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ pajānāti. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno 『atthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno 『atthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyati . Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno 『natthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno 『natthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyatī』』ti.

Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca –

『『Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? Ko panāvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī』』ti?

"當心如此入定，清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時，我引導心趨向漏盡智。我如實知道：'這是苦'，如實知道：'這是苦的生起'，如實知道：'這是苦的滅盡'，如實知道：'這是導向苦滅的道路'。我如實知道：'這些是漏'，如實知道：'這是漏的生起'，如實知道：'這是漏的滅盡'，如實知道：'這是導向漏滅的道路'。當我如此知、如此見時，我的心從欲漏解脫，從有漏解脫，從無明漏解脫。在解脫時，有'已解脫'的智。我證知：'生已盡，梵行已立，所作已辦，不受後有。'婆羅門，這是我在夜晚後分所證得的第三明，無明破除，明生起，黑暗消失，光明出現，正如不放逸、熱忱、專注的人那樣。 "婆羅門，你可能會這樣想：'沙門喬達摩今天可能還沒有離貪、離嗔、離癡，所以他還住在森林中偏僻的住處。'婆羅門，不應該這樣看。我看到兩個原因而住在森林中偏僻的住處：一是爲了自己現法樂住，二是悲憫後來的人們。" "喬達摩先生確實悲憫後來的人們，如同阿羅漢、正等正覺者那樣。太奇妙了，喬達摩先生！太奇妙了，喬達摩先生！喬達摩先生，就像有人扶起倒下的東西，揭開遮蔽的東西，為迷路者指明道路，在黑暗中舉起油燈，讓有眼之人得見諸色。同樣地，喬達摩先生以種種方便開示了法。我歸依喬達摩先生、法和比丘僧團。愿喬達摩先生接受我為優婆塞，從今日起終生歸依。" 怖畏經終。無穢經如是我聞。一時，世尊住在舍衛城（Sāvatthī）祇樹給孤獨園。在那裡，尊者舍利弗對比丘們說："朋友們，諸比丘。"那些比丘回答尊者舍利弗說："朋友。"尊者舍利弗如是說： "朋友們，這個世間上有四種人存在。哪四種？朋友們，這裡有一種人內心有穢，卻不如實知道'我內心有穢'。朋友們，這裡又有一種人內心有穢，如實知道'我內心有穢'。朋友們，這裡有一種人內心無穢，卻不如實知道'我內心無穢'。朋友們，這裡又有一種人內心無穢，如實知道'我內心無穢'。朋友們，在這裡，那個內心有穢卻不如實知道'我內心有穢'的人，在這兩種有穢的人中被稱為劣等者。朋友們，在這裡，那個內心有穢而如實知道'我內心有穢'的人，在這兩種有穢的人中被稱為優等者。朋友們，在這裡，那個內心無穢卻不如實知道'我內心無穢'的人，在這兩種無穢的人中被稱為劣等者。朋友們，在這裡，那個內心無穢而如實知道'我內心無穢'的人，在這兩種無穢的人中被稱為優等者。" 說到這裡，尊者大目犍連對尊者舍利弗說： "朋友舍利弗，什麼是原因，什麼是條件，使得這兩種有穢的人中，一個被稱為劣等者，一個被稱為優等者？朋友舍利弗，什麼又是原因，什麼是條件，使得這兩種無穢的人中，一個被稱為劣等者，一個被稱為優等者？"

『『Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno 『atthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ [pariyodāpeyyuṃ (?)], rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā』』ti? 『『Evamāvuso』』ti. 『『Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno 『atthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.

『『Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno 『atthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā』』ti? 『『Evamāvuso』』ti. 『『Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno 『atthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.

『『Tatrāvuso , yvāyaṃ puggalo anaṅgaṇova samāno 『natthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā』』ti? 『『Evamāvuso』』ti. 『『Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno 『natthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacittokālaṃkarissati.

『『Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno 『natthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā』』ti? 『『Evamāvuso』』ti. 『『Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno 『natthi me ajjhattaṃ aṅgaṇa』nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.

『『Ayaṃ kho, āvuso moggallāna , hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. Ayaṃ panāvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī』』ti.

"朋友，在這裡，那個內心有穢卻不如實知道'我內心有穢'的人，可以預期他不會生起意願，不會努力，不會發起精進來斷除那穢。他帶著貪、嗔、癡、有穢、心污染而死去。朋友，就像從市場或鐵匠家帶來的銅盤，被塵土和污垢覆蓋。主人既不使用它，也不清洗它，反而把它放在塵土中。朋友，這樣那銅盤過後會變得更加污穢、沾滿污垢，不是嗎？""是的，朋友。""同樣地，朋友，那個內心有穢卻不如實知道'我內心有穢'的人，可以預期他不會生起意願，不會努力，不會發起精進來斷除那穢。他帶著貪、嗔、癡、有穢、心污染而死去。 "朋友，在這裡，那個內心有穢而如實知道'我內心有穢'的人，可以預期他會生起意願，會努力，會發起精進來斷除那穢。他無貪、無嗔、無癡、無穢、心不污染而死去。朋友，就像從市場或鐵匠家帶來的銅盤，被塵土和污垢覆蓋。主人會使用它，會清洗它，不會把它放在塵土中。朋友，這樣那銅盤過後會變得更加清凈、明亮，不是嗎？""是的，朋友。""同樣地，朋友，那個內心有穢而如實知道'我內心有穢'的人，可以預期他會生起意願，會努力，會發起精進來斷除那穢。他無貪、無嗔、無癡、無穢、心不污染而死去。 "朋友，在這裡，那個內心無穢卻不如實知道'我內心無穢'的人，可以預期他會作意于凈相，由於作意于凈相，貪會污染他的心。他帶著貪、嗔、癡、有穢、心污染而死去。朋友，就像從市場或鐵匠家帶來的銅盤，清凈明亮。主人既不使用它，也不清洗它，反而把它放在塵土中。朋友，這樣那銅盤過後會變得更加污穢、沾滿污垢，不是嗎？""是的，朋友。""同樣地，朋友，那個內心無穢卻不如實知道'我內心無穢'的人，可以預期他會作意于凈相，由於作意于凈相，貪會污染他的心。他帶著貪、嗔、癡、有穢、心污染而死去。 "朋友，在這裡，那個內心無穢而如實知道'我內心無穢'的人，可以預期他不會作意于凈相，由於不作意于凈相，貪不會污染他的心。他無貪、無嗔、無癡、無穢、心不污染而死去。朋友，就像從市場或鐵匠家帶來的銅盤，清凈明亮。主人會使用它，會清洗它，不會把它放在塵土中。朋友，這樣那銅盤過後會變得更加清凈、明亮，不是嗎？""是的，朋友。""同樣地，朋友，那個內心無穢而如實知道'我內心無穢'的人，可以預期他不會作意于凈相，由於不作意于凈相，貪不會污染他的心。他無貪、無嗔、無癡、無穢、心不污染而死去。 "朋友目犍連，這就是原因，這就是條件，使得這兩種有穢的人中，一個被稱為劣等者，一個被稱為優等者。朋友目犍連，這又是原因，這又是條件，使得這兩種無穢的人中，一個被稱為劣等者，一個被稱為優等者。"

『『Aṅgaṇaṃ aṅgaṇanti, āvuso, vuccati. Kissa nu kho etaṃ, āvuso, adhivacanaṃ yadidaṃ aṅgaṇa』』nti? 『『Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa』』nti.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyuṃ āpattiṃ āpanno』ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū jāneyyuṃ – 『āpattiṃ āpanno』ti. 『Jānanti maṃ bhikkhū āpattiṃ āpanno』ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『āpattiñca vata āpanno assaṃ, anuraho maṃ bhikkhū codeyyuṃ, no saṅghamajjhe』ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū saṅghamajjhe codeyyuṃ, no anuraho. 『Saṅghamajjhe maṃ bhikkhū codenti, no anuraho』ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『āpattiñca vata āpanno assaṃ, sappaṭipuggalo maṃ codeyya, no appaṭipuggalo』ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ appaṭipuggalo codeyya, no sappaṭipuggalo. 『Appaṭipuggalo maṃ codeti, no sappaṭipuggalo』ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā』ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na taṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya. 『Aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseti, na maṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ desetī』ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyu』nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na taṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ. 『Aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisanti, na maṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisantī』ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa』nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. 『Añño bhikkhu labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa』nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

"朋友，人們說'穢'、'穢'。朋友，這個'穢'是什麼的代名詞呢？""朋友，這個'穢'是惡不善慾望的代名詞。" "朋友，有這種情況，某個比丘可能會這樣想：'我希望我犯了戒，但願其他比丘不知道我犯了戒。'朋友，有這種情況，其他比丘可能知道那個比丘犯了戒。他想：'其他比丘知道我犯了戒'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，有這種情況，某個比丘可能會這樣想：'我希望我犯了戒，但願其他比丘私下責備我，不要在僧團中責備我。'朋友，有這種情況，其他比丘可能在僧團中責備那個比丘，而不是私下責備。他想：'其他比丘在僧團中責備我，而不是私下責備'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，有這種情況，某個比丘可能會這樣想：'我希望我犯了戒，但願一個與我平等的人責備我，而不是一個不平等的人。'朋友，有這種情況，一個不平等的人可能責備那個比丘，而不是一個平等的人。他想：'一個不平等的人責備我，而不是一個平等的人'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，有這種情況，某個比丘可能會這樣想：'啊，但願導師反覆詢問我然後為比丘們說法，而不是反覆詢問其他比丘然後為比丘們說法。'朋友，有這種情況，導師可能反覆詢問其他比丘然後為比丘們說法，而不是反覆詢問那個比丘然後為比丘們說法。他想：'導師反覆詢問其他比丘然後為比丘們說法，而不是反覆詢問我然後為比丘們說法'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，有這種情況，某個比丘可能會這樣想：'啊，但願比丘們以我為首進入村莊乞食，而不是以其他比丘為首進入村莊乞食。'朋友，有這種情況，比丘們可能以其他比丘為首進入村莊乞食，而不是以那個比丘為首。他想：'比丘們以其他比丘為首進入村莊乞食，而不是以我為首'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，有這種情況，某個比丘可能會這樣想：'啊，但願我在飯堂得到最好的座位、最好的水、最好的食物，而其他比丘不要得到最好的座位、最好的水、最好的食物。'朋友，有這種情況，其他比丘可能在飯堂得到最好的座位、最好的水、最好的食物，而那個比丘不能得到最好的座位、最好的水、最好的食物。他想：'其他比丘在飯堂得到最好的座位、最好的水、最好的食物，而我沒有得到最好的座位、最好的水、最好的食物'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『aho vata ahameva bhattagge bhuttāvī anumodeyyaṃ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā』ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. 『Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṃ bhattagge bhuttāvī anumodāmī』ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『aho vata ahameva ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyā』ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya. 『Añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ bhikkhūnaṃ dhammaṃ desemī』ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『aho vata ahameva ārāmagatānaṃ bhikkhunīnaṃ dhammaṃ deseyyaṃ…pe… upāsakānaṃ dhammaṃ deseyyaṃ…pe… upāsikānaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyyā』ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya. 『Añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ upāsikānaṃ dhammaṃ desemī』ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『aho vata mameva bhikkhū sakkareyyuṃ garuṃ kareyyuṃ [garukareyyuṃ (sī. syā. pī.)] māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu』nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. 『Aññaṃ bhikkhuṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjenti , na maṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjentī』ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『aho vata mameva bhikkhuniyo…pe… upāsakā…pe… upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu』nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. 『Aññaṃ bhikkhuṃ upāsikā sakkaronti garuṃ karonti mānenti pūjenti, na maṃ upāsikā sakkaronti garuṃ karonti mānenti pūjentī』ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『aho vata ahameva lābhī assaṃ paṇītānaṃ cīvarānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ cīvarāna』nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ, na so bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ. 『Añño bhikkhu lābhī [lābhī assa (ka.)] paṇītānaṃ cīvarānaṃ, nāhaṃ lābhī [lābhī assaṃ (ka.)] paṇītānaṃ cīvarāna』nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

"朋友，有這種情況，某個比丘可能會這樣想：'啊，但願我在飯後做迴向，而不是其他比丘在飯後做迴向。'朋友，有這種情況，其他比丘可能在飯後做迴向，而那個比丘不能在飯後做迴向。他想：'其他比丘在飯後做迴向，而我沒有在飯後做迴向'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，有這種情況，某個比丘可能會這樣想：'啊，但願我為來到寺院的比丘們說法，而不是其他比丘為來到寺院的比丘們說法。'朋友，有這種情況，其他比丘可能為來到寺院的比丘們說法，而那個比丘不能為來到寺院的比丘們說法。他想：'其他比丘為來到寺院的比丘們說法，而我沒有為來到寺院的比丘們說法'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，有這種情況，某個比丘可能會這樣想：'啊，但願我為來到寺院的比丘尼們說法...為優婆塞們說法...為優婆夷們說法，而不是其他比丘為來到寺院的優婆夷們說法。'朋友，有這種情況，其他比丘可能為來到寺院的優婆夷們說法，而那個比丘不能為來到寺院的優婆夷們說法。他想：'其他比丘為來到寺院的優婆夷們說法，而我沒有為來到寺院的優婆夷們說法'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，有這種情況，某個比丘可能會這樣想：'啊，但願比丘們尊敬我、重視我、尊重我、崇敬我，而不是尊敬、重視、尊重、崇敬其他比丘。'朋友，有這種情況，比丘們可能尊敬、重視、尊重、崇敬其他比丘，而不尊敬、重視、尊重、崇敬那個比丘。他想：'比丘們尊敬、重視、尊重、崇敬其他比丘，而不尊敬、重視、尊重、崇敬我'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，有這種情況，某個比丘可能會這樣想：'啊，但願比丘尼們...優婆塞們...優婆夷們尊敬我、重視我、尊重我、崇敬我，而不是尊敬、重視、尊重、崇敬其他比丘。'朋友，有這種情況，優婆夷們可能尊敬、重視、尊重、崇敬其他比丘，而不尊敬、重視、尊重、崇敬那個比丘。他想：'優婆夷們尊敬、重視、尊重、崇敬其他比丘，而不尊敬、重視、尊重、崇敬我'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，有這種情況，某個比丘可能會這樣想：'啊，但願我得到上等的衣服，而其他比丘不要得到上等的衣服。'朋友，有這種情況，其他比丘可能得到上等的衣服，而那個比丘不能得到上等的衣服。他想：'其他比丘得到上等的衣服，而我沒有得到上等的衣服'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。

『『Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – 『aho vata ahameva lābhī assaṃ paṇītānaṃ piṇḍapātānaṃ…pe… paṇītānaṃ senāsanānaṃ…pe… paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārāna』nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na so bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ. 『Añño bhikkhu lābhī [lābhī assa (ka.)] paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, nāhaṃ lābhī [lābhī assaṃ (ka.)] paṇītānaṃ gilānappaccayabhesajjaparikkhārāna』nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

『『Imesaṃ kho etaṃ, āvuso, pāpakānaṃ akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa』』nti.

『『Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā ahikuṇapaṃ vā kukkurakuṇapaṃ vā manussakuṇapaṃ vā racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – 『ambho, kimevidaṃ harīyati jaññajaññaṃ viyā』ti? Tamenaṃ uṭṭhahitvā apāpuritvā [avāpuritvā (sī.)] olokeyya. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā [paṭikūlatā (ka.), pāṭikūlyatā (syā.)] ca saṇṭhaheyya, jegucchatā ca [jegucchitā ca (pī. ka.)] saṇṭhaheyya; jighacchitānampi na bhottukamyatā assa, pageva suhitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.
『『Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu ? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā sālīnaṃ odanaṃ vicitakāḷakaṃ [vicinitakāḷakaṃ (ka.)] anekasūpaṃ anekabyañjanaṃ racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – 『ambho, kimevidaṃ harīyati jaññajaññaṃ viyā』ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; suhitānampi bhottukamyatā assa, pageva jighacchitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti . Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā』』ti.

"朋友，有這種情況，某個比丘可能會這樣想：'啊，但願我得到上等的飲食...上等的住處...上等的醫藥資具，而其他比丘不要得到上等的醫藥資具。'朋友，有這種情況，其他比丘可能得到上等的醫藥資具，而那個比丘不能得到上等的醫藥資具。他想：'其他比丘得到上等的醫藥資具，而我沒有得到上等的醫藥資具'，因此他生氣不悅。朋友，這種憤怒和不悅，這兩者都是穢。 "朋友，這就是那些惡不善慾望的代名詞，即所謂的'穢'。" "朋友，如果任何比丘的這些惡不善慾望未被斷除，被人看見和聽聞，即使他住在森林中、在偏僻的住處、只食托缽乞食、次第乞食、穿糞掃衣、穿粗劣衣服，同修們也不會尊敬他、重視他、尊重他、崇敬他。為什麼呢？因為那位尊者的惡不善慾望未被斷除，被人看見和聽聞。朋友，就像從市場或鐵匠家帶來的銅盤，清凈明亮。主人把蛇尸、狗尸或人尸放在裡面，用另一個銅盤蓋住，然後走在市場中。人們看到後會說：'朋友，這是什麼東西被帶著，看起來像是美味佳餚？'他們揭開蓋子看，一看到就會感到不愉快，會產生厭惡，會感到噁心；即使是飢餓的人也不想吃，更不用說已經吃飽的人了。同樣地，朋友，如果任何比丘的這些惡不善慾望未被斷除，被人看見和聽聞，即使他住在森林中、在偏僻的住處、只食托缽乞食、次第乞食、穿糞掃衣、穿粗劣衣服，同修們也不會尊敬他、重視他、尊重他、崇敬他。為什麼呢？因為那位尊者的惡不善慾望未被斷除，被人看見和聽聞。 "朋友，如果任何比丘的這些惡不善慾望已被斷除，被人看見和聽聞，即使他住在村落附近、接受邀請、穿著居士供養的衣服，同修們也會尊敬他、重視他、尊重他、崇敬他。為什麼呢？因為那位尊者的惡不善慾望已被斷除，被人看見和聽聞。朋友，就像從市場或鐵匠家帶來的銅盤，清凈明亮。主人把精選的白米飯，配以各種湯汁和調味品放在裡面，用另一個銅盤蓋住，然後走在市場中。人們看到後會說：'朋友，這是什麼東西被帶著，看起來像是美味佳餚？'他們揭開蓋子看，一看到就會感到愉快，不會產生厭惡，不會感到噁心；即使是已經吃飽的人也想吃，更不用說飢餓的人了。同樣地，朋友，如果任何比丘的這些惡不善慾望已被斷除，被人看見和聽聞，即使他住在村落附近、接受邀請、穿著居士供養的衣服，同修們也會尊敬他、重視他、尊重他、崇敬他。為什麼呢？因為那位尊者的惡不善慾望已被斷除，被人看見和聽聞。"

Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – 『『upamā maṃ, āvuso sāriputta, paṭibhātī』』ti. 『『Paṭibhātu taṃ, āvuso moggallānā』』ti. 『『Ekamidāhaṃ, āvuso, samayaṃ rājagahe viharāmi giribbaje. Atha khvāhaṃ, āvuso, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena samīti yānakāraputto rathassa nemiṃ tacchati. Tamenaṃ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṃ cetaso parivitakko udapādi – 『aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya, evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa [suddhāssa (sī. pī.), suddhā (ka.)] sāre patiṭṭhitā』ti . Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti, tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṃ tañca jimhaṃ tañca dosaṃ tacchati. Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṃ nicchāresi – 『hadayā hadayaṃ maññe aññāya tacchatī』ti.

『『Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā, saṭhā māyāvino ketabino [keṭubhino (bahūsu)] uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṃ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṃ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṃ maññe aññāya tacchati.

『『Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – 『sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī』ti. Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā atimuttakamālaṃ [adhimuttakamālaṃ (syā.)] vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhapeyya, evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – 『sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī』ti. Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsū』』ti.

Anaṅgaṇasuttaṃ niṭṭhitaṃ pañcamaṃ.

Ākaṅkheyyasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.

說到這裡，尊者大目犍連對尊者舍利弗說："朋友舍利弗，我想到一個比喻。""那就說吧，朋友目犍連。""朋友，有一次我住在王舍城（Rājagaha）的靈鷲山。一天早晨，我穿好衣服，拿著缽和衣進入王舍城乞食。當時，車匠薩米提正在修理車輪。前車匠之子、阿耆毗外道班度子站在旁邊。朋友，這時前車匠之子、阿耆毗外道班度子心裡這樣想：'啊，但願這個車匠薩米提能修掉這個車輪的這個彎曲、這個歪斜、這個缺陷，這樣這個車輪就會沒有彎曲、沒有歪斜、沒有缺陷，完全純凈，安住在覈心上。'朋友，前車匠之子、阿耆毗外道班度子心裡怎麼想，車匠薩米提就怎麼修理那個車輪的彎曲、歪斜和缺陷。然後，朋友，前車匠之子、阿耆毗外道班度子高興地說：'他似乎是通過了解我的心而修理的。' "同樣地，朋友，那些沒有信仰、爲了生計而出家的人，狡猾、虛偽、欺詐、傲慢、自負、輕浮、多嘴、言語散亂、不守護根門、飲食不知節制、不勤于覺醒、不重視沙門生活、對學處不深切尊重、奢侈、懈怠、退墮、不喜獨處、懶惰、精進薄弱、失念、不正知、不入定、心散亂、愚鈍、啞如聾啞人，尊者舍利弗用這個法門似乎是通過了解他們的心而修理他們。 "但是那些有信仰而出家的善男子，不狡猾、不虛偽、不欺詐、不傲慢、不自負、不輕浮、不多嘴、言語不散亂、守護根門、飲食知節制、勤于覺醒、重視沙門生活、對學處深切尊重、不奢侈、不懈怠、摒棄退墮、喜好獨處、精進、努力、念已確立、正知、入定、心專一、有智慧、不啞如聾啞人，他們聽了尊者舍利弗的這個法門，似乎在用言語和心意飲用、吞嚥，說：'善哉，朋友，同修使我們從不善中出離，安立於善中。'朋友，就像一個年輕的男子或女子，愛好裝飾，洗好頭后，得到一串蓮花、茉莉花或阿提目多迦花，用雙手接過，戴在頭上最高處。同樣地，朋友，那些有信仰而出家的善男子，不狡猾、不虛偽、不欺詐、不傲慢、不自負、不輕浮、不多嘴、言語不散亂、守護根門、飲食知節制、勤于覺醒、重視沙門生活、對學處深切尊重、不奢侈、不懈怠、摒棄退墮、喜好獨處、精進、努力、念已確立、正知、入定、心專一、有智慧、不啞如聾啞人，他們聽了尊者舍利弗的這個法門，似乎在用言語和心意飲用、吞嚥，說：'善哉，朋友，同修使我們從不善中出離，安立於善中。'這樣，這兩位大龍象彼此隨喜對方的善說。" 無穢經終。愿經如是我聞。一時，世尊住在舍衛城（Sāvatthī）祇樹給孤獨園。在那裡，世尊對比丘們說："諸比丘。"那些比丘回答世尊說："尊者。"世尊如是說： "諸比丘，你們要具足戒行，具足波羅提木叉；要以波羅提木叉律儀防護而住，具足正行與行處，對微細的罪過也要見到危險；要受持學處並學習。

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā』ti [manāpo garubhāvaniyo cāti (sī.)], sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna』nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『yesāhaṃ cīvarapiṇḍapātasenāsana gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi tesaṃ te kārā mahapphalā assu mahānisaṃsā』ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『ye maṃ [ye me (sī. syā.)] ñātī sālohitā petā kālaṅkatā [kālakatā (sī. syā. pī.)] pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsa』nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『aratiratisaho assaṃ, na ca maṃ arati saheyya, uppannaṃ aratiṃ abhibhuyya abhibhuyya vihareyya』nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『bhayabheravasaho assaṃ, na ca maṃ bhayabheravaṃ saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyya』nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī』ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihareyya』nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno assaṃ avinipātadhammo niyato sambodhiparāyaṇo』ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī assaṃ sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ kareyya』nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko assaṃ tattha parinibbāyī anāvattidhammo tasmā lokā』ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

"諸比丘，如果比丘希望：'愿我為同修所喜愛、所喜悅、所尊重、所敬仰'，他就應當在戒律上圓滿，專注于內心的止，不捨棄禪那，具足觀，增長空閑處。 "諸比丘，如果比丘希望：'愿我獲得衣服、飲食、住處、病人所需藥品'，他就應當在戒律上圓滿，專注于內心的止，不捨棄禪那，具足觀，增長空閑處。 "諸比丘，如果比丘希望：'愿我使用的衣服、飲食、住處、病人所需藥品，對那些供養者來說能帶來大果報、大利益'，他就應當在戒律上圓滿，專注于內心的止，不捨棄禪那，具足觀，增長空閑處。 "諸比丘，如果比丘希望：'愿我已故的親戚血親以凈信心憶念我時，能為他們帶來大果報、大利益'，他就應當在戒律上圓滿，專注于內心的止，不捨棄禪那，具足觀，增長空閑處。 "諸比丘，如果比丘希望：'愿我能忍受不樂與樂，而不被不樂所征服，當不樂生起時，我能一再克服它而安住'，他就應當在戒律上圓滿...增長空閑處。 "諸比丘，如果比丘希望：'愿我能忍受恐懼與怖畏，而不被恐懼與怖畏所征服，當恐懼與怖畏生起時，我能一再克服它而安住'，他就應當在戒律上圓滿...增長空閑處。 "諸比丘，如果比丘希望：'愿我能隨意、不困難、不艱辛地獲得四種增上心的現法樂住的禪那'，他就應當在戒律上圓滿...增長空閑處。 "諸比丘，如果比丘希望：'愿我能親身體驗那些超越色的寂靜解脫，即無色定'，他就應當在戒律上圓滿...增長空閑處。 "諸比丘，如果比丘希望：'愿我能因三結的滅盡而成為預流者，不墮惡趣，決定趣向正覺'，他就應當在戒律上圓滿...增長空閑處。 "諸比丘，如果比丘希望：'愿我能因三結的滅盡，以及貪、嗔、癡的減弱而成為一來者，只再來此世間一次就能作苦的終結'，他就應當在戒律上圓滿...增長空閑處。 "諸比丘，如果比丘希望：'愿我能因五下分結的滅盡而成為化生者，在那裡般涅槃，不再從那個世界回來'，他就應當在戒律上圓滿...增長空閑處。

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyya』nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā』ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya』nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jāti satasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya』nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya』nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

"諸比丘，如果比丘希望：'愿我能體驗各種神通：一身變多身，多身變一身；顯現、隱形；穿墻、穿壁、穿山而過，無阻礙，如行空中；出沒于地中，如在水中；行於水上不沉沒，如在地上；結跏趺坐而飛行，如有翼之鳥；以手觸控撫摸這樣大神通、大威力的日月；乃至以身自在行至梵天界'，他就應當在戒律上圓滿...增長空閑處。 "諸比丘，如果比丘希望：'愿我以清凈、超人的天耳界，能聽到兩種聲音：天界的和人間的，無論遠近'，他就應當在戒律上圓滿...增長空閑處。 "諸比丘，如果比丘希望：'愿我能以心識別其他眾生、其他人的心：有貪的心我能識別為有貪的心，離貪的心我能識別為離貪的心；有嗔的心我能識別為有嗔的心，離嗔的心我能識別為離嗔的心；有癡的心我能識別為有癡的心，離癡的心我能識別為離癡的心；收縮的心我能識別為收縮的心，散亂的心我能識別為散亂的心；廣大的心我能識別為廣大的心，不廣大的心我能識別為不廣大的心；有上的心我能識別為有上的心，無上的心我能識別為無上的心；入定的心我能識別為入定的心，不入定的心我能識別為不入定的心；解脫的心我能識別為解脫的心，未解脫的心我能識別為未解脫的心'，他就應當在戒律上圓滿...增長空閑處。 "諸比丘，如果比丘希望：'愿我能憶念種種宿命，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，許多壞劫、許多成劫、許多壞成劫：在那裡，我有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命；從那裡死後，我又生在那裡；在那裡，我又有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命；從那裡死後，我又生在這裡。如是，我能憶念種種宿命，具有行相和細節'，他就應當在戒律上圓滿...增長空閑處。 "諸比丘，如果比丘希望：'愿我以清凈、超人的天眼，能看見眾生死時、生時，低賤的、高貴的，美麗的、醜陋的，幸運的、不幸的，我能了知眾生隨業而去：這些眾生具足身惡行、語惡行、意惡行，誹謗聖者，持邪見，受持邪見業，他們身壞命終后，生於惡趣、惡道、墮處、地獄；或者這些眾生具足身善行、語善行、意善行，不誹謗聖者，持正見，受持正見業，他們身壞命終后，生於善趣、天界。如是，我以清凈、超人的天眼，能看見眾生死時、生時，低賤的、高貴的，美麗的、醜陋的，幸運的、不幸的，我能了知眾生隨業而去'，他就應當在戒律上圓滿，專注于內心的止，不捨棄禪那，具足觀，增長空閑處。

『『Ākaṅkheyya ce, bhikkhave, bhikkhu – 『āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

『『Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesū』』ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta』』nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Ākaṅkheyyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Vatthasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ; tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya – yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya [mañjeṭṭhakāya (sī. pī.), mañjeṭṭhikāya (syā.)] durattavaṇṇamevassa aparisuddhavaṇṇamevassa. Taṃ kissa hetu? Aparisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte saṃkiliṭṭhe, duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, vatthaṃ parisuddhaṃ pariyodātaṃ; tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya – yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya – surattavaṇṇamevassa parisuddhavaṇṇamevassa. Taṃ kissa hetu? Parisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte asaṃkiliṭṭhe, sugati pāṭikaṅkhā.

『『Katame ca, bhikkhave, cittassa upakkilesā? Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṃ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṃ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upakkileso.
『『Sa kho so, bhikkhave, bhikkhu 『abhijjhāvisamalobho cittassa upakkileso』ti – iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati; 『byāpādo cittassa upakkileso』ti – iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati ; 『kodho cittassa upakkileso』ti – iti viditvā kodhaṃ cittassa upakkilesaṃ pajahati; 『upanāho cittassa upakkileso』ti – iti viditvā upanāhaṃ cittassa upakkilesaṃ pajahati; 『makkho cittassa upakkileso』ti – iti viditvā makkhaṃ cittassa upakkilesaṃ pajahati; 『paḷāso cittassa upakkileso』ti – iti viditvā paḷāsaṃ cittassa upakkilesaṃ pajahati; 『issā cittassa upakkileso』ti – iti viditvā issaṃ cittassa upakkilesaṃ pajahati; 『macchariyaṃ cittassa upakkileso』ti – iti viditvā macchariyaṃ cittassa upakkilesaṃ pajahati; 『māyā cittassa upakkileso』ti – iti viditvā māyaṃ cittassa upakkilesaṃ pajahati; 『sāṭheyyaṃ cittassa upakkileso』ti – iti viditvā sāṭheyyaṃ cittassa upakkilesaṃ pajahati; 『thambho cittassa upakkileso』ti – iti viditvā thambhaṃ cittassa upakkilesaṃ pajahati; 『sārambho cittassa upakkileso』ti – iti viditvā sārambhaṃ cittassa upakkilesaṃ pajahati; 『māno cittassa upakkileso』ti – iti viditvā mānaṃ cittassa upakkilesaṃ pajahati; 『atimāno cittassa upakkileso』ti – iti viditvā atimānaṃ cittassa upakkilesaṃ pajahati; 『mado cittassa upakkileso』ti – iti viditvā madaṃ cittassa upakkilesaṃ pajahati; 『pamādo cittassa upakkileso』ti – iti viditvā pamādaṃ cittassa upakkilesaṃ pajahati.

"諸比丘，如果比丘希望：'愿我能通過諸漏的滅盡，在現法中自己證知、證悟、成就並安住于無漏的心解脫、慧解脫'，他就應當在戒律上圓滿，專注于內心的止，不捨棄禪那，具足觀，增長空閑處。 "諸比丘，你們要具足戒行，具足波羅提木叉；要以波羅提木叉律儀防護而住，具足正行與行處，對微細的罪過也要見到危險；要受持學處並學習。"這就是我所說的，這是基於此而說的。" 世尊如是說。那些比丘滿意歡喜世尊所說。愿經終。布經如是我聞。一時，世尊住在舍衛城祇樹給孤獨園。在那裡，世尊對比丘們說："諸比丘。"那些比丘回答世尊說："尊者。"世尊如是說： "諸比丘，就像一塊污穢的、沾滿污垢的布；無論染工把它浸入何種染料中——藍色、黃色、紅色或深紅色——它都會呈現出不好看的顏色、不純凈的顏色。為什麼呢？諸比丘，因為布不純凈。同樣地，諸比丘，當心污穢時，可以預期惡趣。諸比丘，就像一塊純凈的、潔白的布；無論染工把它浸入何種染料中——藍色、黃色、紅色或深紅色——它都會呈現出好看的顏色、純凈的顏色。為什麼呢？諸比丘，因為布純凈。同樣地，諸比丘，當心不污穢時，可以預期善趣。 "諸比丘，什麼是心的污垢？貪婪和不正當的貪慾是心的污垢，嗔恚是心的污垢，憤怒是心的污垢，怨恨是心的污垢，輕蔑是心的污垢，敵意是心的污垢，嫉妒是心的污垢，吝嗇是心的污垢，欺詐是心的污垢，虛偽是心的污垢，頑固是心的污垢，激烈是心的污垢，慢是心的污垢，過慢是心的污垢，驕傲是心的污垢，放逸是心的污垢。 "諸比丘，那個比丘了知'貪婪和不正當的貪慾是心的污垢'后，就捨棄貪婪和不正當的貪慾這心的污垢；了知'嗔恚是心的污垢'后，就捨棄嗔恚這心的污垢；了知'憤怒是心的污垢'后，就捨棄憤怒這心的污垢；了知'怨恨是心的污垢'后，就捨棄怨恨這心的污垢；了知'輕蔑是心的污垢'后，就捨棄輕蔑這心的污垢；了知'敵意是心的污垢'后，就捨棄敵意這心的污垢；了知'嫉妒是心的污垢'后，就捨棄嫉妒這心的污垢；了知'吝嗇是心的污垢'后，就捨棄吝嗇這心的污垢；了知'欺詐是心的污垢'后，就捨棄欺詐這心的污垢；了知'虛偽是心的污垢'后，就捨棄虛偽這心的污垢；了知'頑固是心的污垢'后，就捨棄頑固這心的污垢；了知'激烈是心的污垢'后，就捨棄激烈這心的污垢；了知'慢是心的污垢'后，就捨棄慢這心的污垢；了知'過慢是心的污垢'后，就捨棄過慢這心的污垢；了知'驕傲是心的污垢'后，就捨棄驕傲這心的污垢；了知'放逸是心的污垢'后，就捨棄放逸這心的污垢。

『『Yato kho [yato ca kho (sī. syā.)], bhikkhave, bhikkhuno 『abhijjhāvisamalobho cittassa upakkileso』ti – iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, 『byāpādo cittassa upakkileso』ti – iti viditvā byāpādo cittassa upakkileso pahīno hoti; 『kodho cittassa upakkileso』ti – iti viditvā kodho cittassa upakkileso pahīno hoti; 『upanāho cittassa upakkileso』ti – iti viditvā upanāho cittassa upakkileso pahīno hoti; 『makkho cittassa upakkileso』ti – iti viditvā makkho cittassa upakkileso pahīno hoti; 『paḷāso cittassa upakkileso』ti – iti viditvā paḷāso cittassa upakkileso pahīno hoti; 『issā cittassa upakkileso』ti – iti viditvā issā cittassa upakkileso pahīno hoti; 『macchariyaṃ cittassa upakkileso』ti – iti viditvā macchariyaṃ cittassa upakkileso pahīno hoti; 『māyā cittassa upakkileso』ti – iti viditvā māyā cittassa upakkileso pahīno hoti; 『sāṭheyyaṃ cittassa upakkileso』ti – iti viditvā sāṭheyyaṃ cittassa upakkileso pahīno hoti; 『thambho cittassa upakkileso』ti – iti viditvā thambho cittassa upakkileso pahīno hoti; 『sārambho cittassa upakkileso』ti – iti viditvā sārambho cittassa upakkileso pahīno hoti; 『māno cittassa upakkileso』ti – iti viditvā māno cittassa upakkileso pahīno hoti; 『atimāno cittassa upakkileso』ti – iti viditvā atimāno cittassa upakkileso pahīno hoti; 『mado cittassa upakkileso』ti – iti viditvā mado cittassa upakkileso pahīno hoti; 『pamādo cittassa upakkileso』ti – iti viditvā pamādo cittassa upakkileso pahīno hoti.
『『So buddhe aveccappasādena samannāgato hoti – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti; dhamme aveccappasādena samannāgato hoti – 『svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』ti; saṅghe aveccappasādena samannāgato hoti – 『suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni, aṭṭha purisapuggalā. Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo , anuttaraṃ puññakkhettaṃ lokassā』ti.
『『Yathodhi [yatodhi (aṭṭhakathāyaṃ pāṭhantaraṃ)] kho panassa cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, so 『buddhe aveccappasādena samannāgatomhī』ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati; 『dhamme…pe… saṅghe aveccappasādena samannāgatomhī』ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. 『Yathodhi kho pana me cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭha』nti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
『『Sa kho so, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnaṃ cepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, nevassa taṃ hoti antarāyāya. Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ acchodakaṃ āgamma parisuddhaṃ hoti pariyodātaṃ , ukkāmukhaṃ vā panāgamma jātarūpaṃ parisuddhaṃ hoti pariyodātaṃ, evameva kho, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnaṃ cepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ , nevassa taṃ hoti antarāyāya.

"諸比丘，當比丘了知'貪婪和不正當的貪慾是心的污垢'后，貪婪和不正當的貪慾這心的污垢就被捨棄；了知'嗔恚是心的污垢'后，嗔恚這心的污垢就被捨棄；了知'憤怒是心的污垢'后，憤怒這心的污垢就被捨棄；了知'怨恨是心的污垢'后，怨恨這心的污垢就被捨棄；了知'輕蔑是心的污垢'后，輕蔑這心的污垢就被捨棄；了知'敵意是心的污垢'后，敵意這心的污垢就被捨棄；了知'嫉妒是心的污垢'后，嫉妒這心的污垢就被捨棄；了知'吝嗇是心的污垢'后，吝嗇這心的污垢就被捨棄；了知'欺詐是心的污垢'后，欺詐這心的污垢就被捨棄；了知'虛偽是心的污垢'后，虛偽這心的污垢就被捨棄；了知'頑固是心的污垢'后，頑固這心的污垢就被捨棄；了知'激烈是心的污垢'后，激烈這心的污垢就被捨棄；了知'慢是心的污垢'后，慢這心的污垢就被捨棄；了知'過慢是心的污垢'后，過慢這心的污垢就被捨棄；了知'驕傲是心的污垢'后，驕傲這心的污垢就被捨棄；了知'放逸是心的污垢'后，放逸這心的污垢就被捨棄。 "他具足對佛的不動信心：'世尊是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。'他具足對法的不動信心：'法是世尊善說的，是現見的、無時的、來見的、導向的、智者自知的。'他具足對僧的不動信心：'世尊的聲聞僧眾是善行道的，世尊的聲聞僧眾是正直行道的，世尊的聲聞僧眾是如理行道的，世尊的聲聞僧眾是和敬行道的，這就是四雙八輩。這世尊的聲聞僧眾是應請的、應供的、應施的、應合掌的，是世間無上的福田。' "當他的[污垢]在某種程度上被捨棄、嘔吐、解脫、斷除、遠離時，他因'我具足對佛的不動信心'而獲得義的喜悅，獲得法的喜悅，獲得與法相應的愉悅。對愉悅者，喜生起；有喜的人，身體輕安；身體輕安的人，感受樂；有樂的人，心入定。因'我具足對法的不動信心'...因'我具足對僧的不動信心'而獲得義的喜悅，獲得法的喜悅，獲得與法相應的愉悅。對愉悅者，喜生起；有喜的人，身體輕安；身體輕安的人，感受樂；有樂的人，心入定。因'我的[污垢]在某種程度上被捨棄、嘔吐、解脫、斷除、遠離'而獲得義的喜悅，獲得法的喜悅，獲得與法相應的愉悅。對愉悅者，喜生起；有喜的人，身體輕安；身體輕安的人，感受樂；有樂的人，心入定。 "諸比丘，這樣具戒、具法、具慧的比丘，即使食用精選的無黑粒的白米飯，配以各種湯汁和調味品，也不會成為他的障礙。諸比丘，就像污穢的、沾滿污垢的布，遇到清水就變得純凈潔白，或者金子放入熔爐就變得純凈潔白。同樣地，諸比丘，這樣具戒、具法、具慧的比丘，即使食用精選的無黑粒的白米飯，配以各種湯汁和調味品，也不會成為他的障礙。

『『So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ [catutthiṃ (sī. pī.)]. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
『『So 『atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttariṃ nissaraṇa』nti pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti . Ayaṃ vuccati, bhikkhave – 『bhikkhu sināto antarena sinānenā』』』ti.
Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – 『『gacchati pana bhavaṃ gotamo bāhukaṃ nadiṃ sināyitu』』nti? 『『Kiṃ, brāhmaṇa, bāhukāya nadiyā? Kiṃ bāhukā nadī karissatī』』ti? 『『Lokkhasammatā [lokhyasammatā (sī.), mokkhasammatā (pī.)] hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṃ kataṃ pavāhetī』』ti. Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi –

『『Bāhukaṃ adhikakkañca, gayaṃ sundarikaṃ mapi [sundarikāmapi (sī. syā. pī.), sundarikaṃ mahiṃ (itipi)];

Sarassatiṃ payāgañca, atho bāhumatiṃ nadiṃ;

Niccampi bālo pakkhando [pakkhanno (sī. syā. pī.)], kaṇhakammo na sujjhati.

『『Kiṃ sundarikā karissati, kiṃ payāgā [payāgo (sī. syā. pī.)] kiṃ bāhukā nadī;

Veriṃ katakibbisaṃ naraṃ, na hi naṃ sodhaye pāpakamminaṃ.

『『Suddhassa ve sadā phaggu, suddhassuposatho sadā;

Suddhassa sucikammassa, sadā sampajjate vataṃ;

Idheva sināhi brāhmaṇa, sabbabhūtesu karohi khemataṃ.

『『Sace musā na bhaṇasi, sace pāṇaṃ na hiṃsasi;

Sace adinnaṃ nādiyasi, saddahāno amaccharī;

Kiṃ kāhasi gayaṃ gantvā, udapānopi te gayā』』ti.

Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – 『『abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada』』nti. Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』』ti abbhaññāsi. Aññataro kho panāyasmā bhāradvājo arahataṃ ahosīti.

Vatthasuttaṃ niṭṭhitaṃ sattamaṃ.

Sallekhasuttaṃ

"他以慈心遍滿一方而住，如是第二方，如是第三方，如是第四方。如是上下四維，普遍一切處，以廣大、無量、無怨、無害的慈心遍滿整個世界而住。以悲心...以喜心...以舍心遍滿一方而住，如是第二方，如是第三方，如是第四方。如是上下四維，普遍一切處，以廣大、無量、無怨、無害的舍心遍滿整個世界而住。 "他了知：'有此，有劣，有勝，有超越此想的出離。'當他如是知、如是見時，他的心從欲漏解脫，從有漏解脫，從無明漏解脫。在解脫時，有'已解脫'的智。他了知：'生已盡，梵行已立，所作已辦，不受後有。'諸比丘，這稱為'比丘已以內在沐浴而沐浴。'" 那時，孫陀利迦婆羅豆婆遮婆羅門坐在世尊不遠處。於是，孫陀利迦婆羅豆婆遮婆羅門對世尊說："尊者喬達摩是否去婆呼迦河沐浴？""婆羅門，婆呼迦河有什麼用？婆呼迦河能做什麼？""尊者喬達摩，許多人認為婆呼迦河能帶來解脫，許多人認為婆呼迦河能帶來功德，許多人在婆呼迦河中洗去他們所做的惡業。"於是，世尊用偈頌對孫陀利迦婆羅豆婆遮婆羅門說： "婆呼迦、阿提卡卡、伽耶、孫達利卡，還有薩拉斯瓦蒂、波耶伽、婆呼馬提河，愚者即使常常跳入，黑業之人不會變清凈。孫達利卡能做什麼？波耶伽、婆呼迦河又能做什麼？它們不能凈化有怨恨、作惡的人，不能洗清作惡者。對清凈者，每天都是吉祥日；對清凈者，每天都是布薩日；對清凈者，行為清凈，誓願常常成就。婆羅門啊，就在此處沐浴吧，對一切眾生給予安穩。如果你不說妄語，如果你不傷害生命，如果你不偷盜，有信心且不吝嗇，你去伽耶又有什麼用？你的水井就是伽耶。" 說到這裡，孫陀利迦婆羅豆婆遮婆羅門對世尊說："太奇妙了，尊者喬達摩！太奇妙了，尊者喬達摩！尊者喬達摩，就像有人扶起倒下的東西，揭開遮蔽的東西，為迷路者指明道路，在黑暗中舉起油燈，讓有眼之人得見諸色。同樣地，尊者喬達摩以種種方便闡明了法。我歸依尊者喬達摩、法和比丘僧團。愿我能在尊者喬達摩面前出家，受具足戒。"孫陀利迦婆羅豆婆遮婆羅門得以在世尊面前出家，受具足戒。受具足戒不久，尊者婆羅豆婆遮獨處、遠離、不放逸、熱忱、專注而住，不久便自己證知、證悟、成就並安住于善男子正確地從在家到無家的出家所追求的無上梵行的終極。他了知："生已盡，梵行已立，所作已辦，不受後有。"尊者婆羅豆婆遮成為阿羅漢之一。布經終。削減經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahācundo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahācundo bhagavantaṃ etadavoca – 『『yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti – attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hotī』』ti?
『『Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti – attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṃ 『netaṃ mama, nesohamasmi, na me so attā』ti – evametaṃ yathābhūtaṃ sammappaññā passato evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – 『sallekhena viharāmī』ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – 『sallekhena viharāmī』ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṃvedeyya, yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – 『sallekhena viharāmī』ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasuṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – 『sallekhena viharāmī』ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja vihareyya. Tassa evamassa – 『sallekhena viharāmī』ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja vihareyya. Tassa evamassa – 『sallekhena viharāmī』ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja vihareyya. Tassa evamassa – 『sallekhena viharāmī』ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

『『Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya. Tassa evamassa – 『sallekhena viharāmī』ti . Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

如是我聞。一時，世尊住在舍衛城祇樹給孤獨園。那時，尊者大純陀在傍晚從獨處起來，走向世尊所在之處。到達后，向世尊禮拜，然後坐在一旁。坐在一旁的尊者大純陀對世尊說："尊者，這世間生起種種見解——或與我論相關，或與世間論相關。尊者，比丘是否從一開始就應該注意這些見解，這樣就能斷除這些見解，捨棄這些見解？" "純陀，這世間生起種種見解——或與我論相關，或與世間論相關。這些見解在哪裡生起，在哪裡潛伏，在哪裡活動，對此以'這不是我的，這不是我，這不是我的自我'如實以正慧觀察，這樣就能斷除這些見解，捨棄這些見解。 "純陀，有這種可能，某個比丘遠離欲樂，遠離不善法，有尋有伺，由離生喜樂，進入並安住于初禪。他可能會這樣想：'我住于削減。'純陀，在聖者的律中，這些不被稱為削減。在聖者的律中，這些被稱為現法樂住。 "純陀，有這種可能，某個比丘平息尋伺，內心安靜，心一境性，無尋無伺，定生喜樂，進入並安住于第二禪。他可能會這樣想：'我住于削減。'純陀，在聖者的律中，這些不被稱為削減。在聖者的律中，這些被稱為現法樂住。 "純陀，有這種可能，某個比丘離喜，住于舍，正念正知，以身感受樂，正如聖者所說的'舍念樂住'，進入並安住于第三禪。他可能會這樣想：'我住于削減。'純陀，在聖者的律中，這些不被稱為削減。在聖者的律中，這些被稱為現法樂住。 "純陀，有這種可能，某個比丘舍樂舍苦，先前的喜憂已滅，不苦不樂，舍念清凈，進入並安住于第四禪。他可能會這樣想：'我住于削減。'純陀，在聖者的律中，這些不被稱為削減。在聖者的律中，這些被稱為現法樂住。 "純陀，有這種可能，某個比丘完全超越色想，滅除有對想，不作意種種想，'空間無邊'，進入並安住于空無邊處。他可能會這樣想：'我住于削減。'純陀，在聖者的律中，這些不被稱為削減。在聖者的律中，這些被稱為寂靜住。 "純陀，有這種可能，某個比丘完全超越空無邊處，'識無邊'，進入並安住于識無邊處。他可能會這樣想：'我住于削減。'純陀，在聖者的律中，這些不被稱為削減。在聖者的律中，這些被稱為寂靜住。 "純陀，有這種可能，某個比丘完全超越識無邊處，'無所有'，進入並安住于無所有處。他可能會這樣想：'我住于削減。'純陀，在聖者的律中，這些不被稱為削減。在聖者的律中，這些被稱為寂靜住。 "純陀，有這種可能，某個比丘完全超越無所有處，進入並安住于非想非非想處。他可能會這樣想：'我住于削減。'純陀，在聖者的律中，這些不被稱為削減。在聖者的律中，這些被稱為寂靜住。

『『Idha kho pana vo, cunda, sallekho karaṇīyo. 『Pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā』ti sallekho karaṇīyo. 『Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā』ti sallekho karaṇīyo. 『Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā』ti sallekho karaṇīyo. 『Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā』ti sallekho karaṇīyo. 『Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā』ti sallekho karaṇīyo. 『Pare pisuṇavācā [pisuṇā vācā (sī. pī.)] bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā』ti sallekho karaṇīyo. 『Pare pharusavācā [pharusā vācā (sī. pī.)] bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā』ti sallekho karaṇīyo. 『Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā』ti sallekho karaṇīyo. 『Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā』ti sallekho karaṇīyo. 『Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā』ti sallekho karaṇīyo. 『Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā』ti sallekho karaṇīyo. 『Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā』ti sallekho karaṇīyo. 『Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā』ti sallekho karaṇīyo. 『Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā』ti sallekho karaṇīyo. 『Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā』ti sallekho karaṇīyo. 『Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā』ti sallekho karaṇīyo. 『Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā』ti sallekho karaṇīyo. 『Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā』ti sallekho karaṇīyo. 『Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā』ti sallekho karaṇīyo. 『Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā』ti sallekho karaṇīyo.

"純陀，在這裡你們應當實行削減。'他人將成為傷害者，我們在此將成為不傷害者'，這樣應當實行削減。'他人將成為殺生者，我們在此將遠離殺生'，這樣應當實行削減。'他人將成為不與取者，我們在此將遠離不與取'，這樣應當實行削減。'他人將成為非梵行者，我們在此將成為梵行者'，這樣應當實行削減。'他人將成為虛妄語者，我們在此將遠離虛妄語'，這樣應當實行削減。'他人將成為離間語者，我們在此將遠離離間語'，這樣應當實行削減。'他人將成為粗惡語者，我們在此將遠離粗惡語'，這樣應當實行削減。'他人將成為綺語者，我們在此將遠離綺語'，這樣應當實行削減。'他人將成為貪婪者，我們在此將成為不貪婪者'，這樣應當實行削減。'他人將成為瞋恨心者，我們在此將成為無瞋恨心者'，這樣應當實行削減。'他人將成為邪見者，我們在此將成為正見者'，這樣應當實行削減。'他人將成為邪思惟者，我們在此將成為正思惟者'，這樣應當實行削減。'他人將成為邪語者，我們在此將成為正語者'，這樣應當實行削減。'他人將成為邪業者，我們在此將成為正業者'，這樣應當實行削減。'他人將成為邪命者，我們在此將成為正命者'，這樣應當實行削減。'他人將成為邪精進者，我們在此將成為正精進者'，這樣應當實行削減。'他人將成為邪念者，我們在此將成為正念者'，這樣應當實行削減。'他人將成為邪定者，我們在此將成為正定者'，這樣應當實行削減。'他人將成為邪智者，我們在此將成為正智者'，這樣應當實行削減。'他人將成為邪解脫者，我們在此將成為正解脫者'，這樣應當實行削減。

『『『Pare thīnamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathīnamiddhā bhavissāmā』ti sallekho karaṇīyo . 『Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā』ti sallekho karaṇīyo. 『Pare vicikicchī [vecikicchī (sī. pī. ka.)] bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā』ti sallekho karaṇīyo. 『Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā』ti sallekho karaṇīyo. 『Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā』ti sallekho karaṇīyo. 『Pare makkhī bhavissanti , mayamettha amakkhī bhavissāmā』ti sallekho karaṇīyo. 『Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā』ti sallekho karaṇīyo. 『Pare issukī bhavissanti, mayamettha anissukī bhavissāmā』ti sallekho karaṇīyo. 『Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā』ti sallekho karaṇīyo. 『Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā』ti sallekho karaṇīyo. 『Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā』ti sallekho karaṇīyo. 『Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā』ti sallekho karaṇīyo. 『Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā』ti sallekho karaṇīyo. 『Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā』ti sallekho karaṇīyo. 『Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā』ti sallekho karaṇīyo. 『Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā』ti sallekho karaṇīyo. 『Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā』ti sallekho karaṇīyo. 『Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā』ti sallekho karaṇīyo. 『Pare anottāpī [anottappī (ka.)] bhavissanti, mayamettha ottāpī bhavissāmā』ti sallekho karaṇīyo. 『Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā』ti sallekho karaṇīyo. 『Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā』ti sallekho karaṇīyo. 『Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā』ti sallekho karaṇīyo. 『Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā』ti sallekho karaṇīyo. 『Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā』ti sallekho karaṇīyo.

『『Cittuppādampi kho ahaṃ, cunda, kusalesu dhammesu bahukāraṃ [bahūpakāraṃ (ka.)] vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu! Tasmātiha, cunda, 『pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā』ti cittaṃ uppādetabbaṃ. 『Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā』ti cittaṃ uppādetabbaṃ…『pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā』ti cittaṃ uppādetabbaṃ.

"'他人將被昏沉睡眠所纏，我們在此將遠離昏沉睡眠'，這樣應當實行削減。'他人將成為掉舉者，我們在此將成為不掉舉者'，這樣應當實行削減。'他人將成為疑惑者，我們在此將成為度疑者'，這樣應當實行削減。'他人將成為易怒者，我們在此將成為不易怒者'，這樣應當實行削減。'他人將成為怨恨者，我們在此將成為不怨恨者'，這樣應當實行削減。'他人將成為輕蔑者，我們在此將成為不輕蔑者'，這樣應當實行削減。'他人將成為敵對者，我們在此將成為不敵對者'，這樣應當實行削減。'他人將成為嫉妒者，我們在此將成為不嫉妒者'，這樣應當實行削減。'他人將成為吝嗇者，我們在此將成為不吝嗇者'，這樣應當實行削減。'他人將成為狡詐者，我們在此將成為不狡詐者'，這樣應當實行削減。'他人將成為欺騙者，我們在此將成為不欺騙者'，這樣應當實行削減。'他人將成為頑固者，我們在此將成為不頑固者'，這樣應當實行削減。'他人將成為傲慢者，我們在此將成為不傲慢者'，這樣應當實行削減。'他人將成為難勸者，我們在此將成為易勸者'，這樣應當實行削減。'他人將成為惡友者，我們在此將成為善友者'，這樣應當實行削減。'他人將成為放逸者，我們在此將成為不放逸者'，這樣應當實行削減。'他人將成為無信者，我們在此將成為有信者'，這樣應當實行削減。'他人將成為無慚者，我們在此將成為有慚者'，這樣應當實行削減。'他人將成為無愧者，我們在此將成為有愧者'，這樣應當實行削減。'他人將成為少聞者，我們在此將成為多聞者'，這樣應當實行削減。'他人將成為懈怠者，我們在此將成為精進者'，這樣應當實行削減。'他人將成為失念者，我們在此將成爲念住者'，這樣應當實行削減。'他人將成為無慧者，我們在此將成為具慧者'，這樣應當實行削減。'他人將成為執著己見、固執、難捨者，我們在此將成為不執著己見、不固執、易舍者'，這樣應當實行削減。 "純陀，我說即使在善法中生起心念也是大有益處的，更何況是身語的隨順實行！因此，純陀，應當生起這樣的心念：'他人將成為傷害者，我們在此將成為不傷害者'。應當生起這樣的心念：'他人將成為殺生者，我們在此將遠離殺生'...應當生起這樣的心念：'他人將成為執著己見、固執、難捨者，我們在此將成為不執著己見、不固執、易舍者'。

『『Seyyathāpi, cunda, visamo maggo assa, tassa [maggo tassāssa (sī. syā. pī.)] añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṃ titthaṃ assa, tassa aññaṃ samaṃ titthaṃ parikkamanāya; evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya , musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya, micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya.

『『Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṃ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya , issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṃ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṃ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā [amāyāvitā (ka.)] hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṃ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṃ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṃ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya , sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhi-suppaṭinissaggitā hoti parikkamanāya.

『『Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā [adhobhāvaṅgamanīyā (sī. syā. pī.)], ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā [uparibhāvaṅgamanīyā (sī. syā. pī.)], evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti uparibhāgāya [uparibhāvāya (sī. syā. ka.)], pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya…pe… sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti uparibhāgāya.

"純陀，就像有一條不平坦的道路，而有另一條平坦的道路可以繞行；就像有一個不平坦的渡口，而有另一個平坦的渡口可以繞行。同樣地，純陀，對於傷害者，不傷害是繞行之道；對於殺生者，遠離殺生是繞行之道；對於不與取者，遠離不與取是繞行之道；對於非梵行者，遠離非梵行是繞行之道；對於虛妄語者，遠離虛妄語是繞行之道；對於離間語者，遠離離間語是繞行之道；對於粗惡語者，遠離粗惡語是繞行之道；對於綺語者，遠離綺語是繞行之道；對於貪婪者，不貪婪是繞行之道；對於瞋恨心者，無瞋恨是繞行之道；對於邪見者，正見是繞行之道；對於邪思惟者，正思惟是繞行之道；對於邪語者，正語是繞行之道；對於邪業者，正業是繞行之道；對於邪命者，正命是繞行之道；對於邪精進者，正精進是繞行之道；對於邪念者，正念是繞行之道；對於邪定者，正定是繞行之道；對於邪智者，正智是繞行之道；對於邪解脫者，正解脫是繞行之道。對於被昏沉睡眠所纏者，遠離昏沉睡眠是繞行之道；對於掉舉者，不掉舉是繞行之道；對於疑惑者，度疑是繞行之道；對於易怒者，不易怒是繞行之道；對於怨恨者，不怨恨是繞行之道；對於輕蔑者，不輕蔑是繞行之道；對於敵對者，不敵對是繞行之道；對於嫉妒者，不嫉妒是繞行之道；對於吝嗇者，不吝嗇是繞行之道；對於狡詐者，不狡詐是繞行之道；對於欺騙者，不欺騙是繞行之道；對於頑固者，不頑固是繞行之道；對於傲慢者，不傲慢是繞行之道；對於難勸者，易勸是繞行之道；對於惡友者，善友是繞行之道；對於放逸者，不放逸是繞行之道；對於無信者，有信是繞行之道；對於無慚者，有慚是繞行之道；對於無愧者，有愧是繞行之道；對於少聞者，多聞是繞行之道；對於懈怠者，精進是繞行之道；對於失念者，念住是繞行之道；對於無慧者，具慧是繞行之道；對於執著己見、固執、難捨者，不執著己見、不固執、易舍是繞行之道。 "純陀，就像所有不善法都趨向下方，所有善法都趨向上方。同樣地，純陀，對於傷害者，不傷害是趨向上方之道；對於殺生者，遠離殺生是趨向上方之道...對於執著己見、固執、難捨者，不執著己見、不固執、易舍是趨向上方之道。

『『So vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā apalipapalipanno paraṃ palipapalipannaṃ uddharissatīti ṭhānametaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjati. So vata , cunda, attanā danto vinīto parinibbuto paraṃ damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati. Evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya. Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya. Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya. Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya. Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya. Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya. Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya. Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya. Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya. Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya. Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya. Micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parinibbānāya. Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya.

『『Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya. Uddhatassa purisapuggalassa anuddhaccaṃ hoti parinibbānāya. Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya. Kodhanassa purisapuggalassa akkodho hoti parinibbānāya. Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya. Makkhissa purisapuggalassa amakkho hoti parinibbānāya. Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya. Issukissa purisapuggalassa anissukitā hoti parinibbānāya. Maccharissa purisapuggalassa amacchariyaṃ hoti parinibbānāya. Saṭhassa purisapuggalassa asāṭheyyaṃ hoti parinibbānāya. Māyāvissa purisapuggalassa amāyā hoti parinibbānāya. Thaddhassa purisapuggalassa atthaddhiyaṃ hoti parinibbānāya. Atimānissa purisapuggalassa anatimāno hoti parinibbānāya. Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya. Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya. Pamattassa purisapuggalassa appamādo hoti parinibbānāya. Assaddhassa purisapuggalassa saddhā hoti parinibbānāya. Ahirikassa purisapuggalassa hirī hoti parinibbānāya. Anottāpissa purisapuggalassa ottappaṃ hoti parinibbānāya. Appassutassa purisapuggalassa bāhusaccaṃ hoti parinibbānāya. Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya. Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya. Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya. Sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti parinibbānāya.

"純陀，自己陷入泥沼的人能夠把其他陷入泥沼的人拉出來，這是不可能的。純陀，自己沒有陷入泥沼的人能夠把其他陷入泥沼的人拉出來，這是可能的。純陀，自己未調伏、未受教、未達到寂靜的人能夠調伏他人、教導他人、使他人達到寂靜，這是不可能的。純陀，自己已調伏、已受教、已達到寂靜的人能夠調伏他人、教導他人、使他人達到寂靜，這是可能的。同樣地，純陀，對於傷害者，不傷害是導向完全寂靜的；對於殺生者，遠離殺生是導向完全寂靜的。對於不與取者，遠離不與取是導向完全寂靜的。對於非梵行者，遠離非梵行是導向完全寂靜的。對於虛妄語者，遠離虛妄語是導向完全寂靜的。對於離間語者，遠離離間語是導向完全寂靜的。對於粗惡語者，遠離粗惡語是導向完全寂靜的。對於綺語者，遠離綺語是導向完全寂靜的。對於貪婪者，不貪婪是導向完全寂靜的。對於瞋恨心者，無瞋恨是導向完全寂靜的。對於邪見者，正見是導向完全寂靜的。對於邪思惟者，正思惟是導向完全寂靜的。對於邪語者，正語是導向完全寂靜的。對於邪業者，正業是導向完全寂靜的。對於邪命者，正命是導向完全寂靜的。對於邪精進者，正精進是導向完全寂靜的。對於邪念者，正念是導向完全寂靜的。對於邪定者，正定是導向完全寂靜的。對於邪智者，正智是導向完全寂靜的。對於邪解脫者，正解脫是導向完全寂靜的。對於被昏沉睡眠所纏者，遠離昏沉睡眠是導向完全寂靜的。對於掉舉者，不掉舉是導向完全寂靜的。對於疑惑者，度疑是導向完全寂靜的。對於易怒者，不易怒是導向完全寂靜的。對於怨恨者，不怨恨是導向完全寂靜的。對於輕蔑者，不輕蔑是導向完全寂靜的。對於敵對者，不敵對是導向完全寂靜的。對於嫉妒者，不嫉妒是導向完全寂靜的。對於吝嗇者，不吝嗇是導向完全寂靜的。對於狡詐者，不狡詐是導向完全寂靜的。對於欺騙者，不欺騙是導向完全寂靜的。對於頑固者，不頑固是導向完全寂靜的。對於傲慢者，不傲慢是導向完全寂靜的。對於難勸者，易勸是導向完全寂靜的。對於惡友者，善友是導向完全寂靜的。對於放逸者，不放逸是導向完全寂靜的。對於無信者，有信是導向完全寂靜的。對於無慚者，有慚是導向完全寂靜的。對於無愧者，有愧是導向完全寂靜的。對於少聞者，多聞是導向完全寂靜的。對於懈怠者，精進是導向完全寂靜的。對於失念者，念住是導向完全寂靜的。對於無慧者，具慧是導向完全寂靜的。對於執著己見、固執、難捨者，不執著己見、不固執、易舍是導向完全寂靜的。

『『Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. Yaṃ kho, cunda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. 『Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha』 – ayaṃ kho amhākaṃ anusāsanī』』ti.

Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṃ abhinandīti.

Catuttālīsapadā vuttā, sandhayo pañca desitā;

Sallekho nāma suttanto, gambhīro sāgarūpamoti.

Sallekhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

Sammādiṭṭhisuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『āvuso bhikkhave』』ti. 『『Āvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

『『『Sammādiṭṭhi [sammādiṭṭhī (sī. syā.)] sammādiṭṭhī』ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti?

『『Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī』』ti. 『『Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

『『Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā [pisuṇavācā (ka.)] akusalaṃ, pharusā vācā [pharusavācā (ka.)] akusalaṃ, samphappalāpo akusalaṃ, abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ – idaṃ vuccatāvuso akusalaṃ. Katamañcāvuso, akusalamūlaṃ? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – idaṃ vuccatāvuso, akusalamūlaṃ.

『『Katamañcāvuso , kusalaṃ? Pāṇātipātā veramaṇī kusalaṃ, adinnādānā veramaṇī kusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ, musāvādā veramaṇī kusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ, pharusāya vācāya veramaṇī kusalaṃ, samphappalāpā veramaṇī kusalaṃ, anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ – idaṃ vuccatāvuso, kusalaṃ. Katamañcāvuso, kusalamūlaṃ? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ – idaṃ vuccatāvuso, kusalamūlaṃ.

『『Yato kho, āvuso, ariyasāvako evaṃ akusalaṃ pajānāti, evaṃ akusalamūlaṃ pajānāti, evaṃ kusalaṃ pajānāti, evaṃ kusalamūlaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, 『asmī』ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

"純陀，我已經講解了削減之道，講解了生起心念之道，講解了繞行之道，講解了趨向上方之道，講解了導向完全寂靜之道。純陀，凡是一位慈悲為懷、為弟子謀求利益的導師應該做的，我都已經為你們做了。純陀，這些是樹下，這些是空閑處，你們要禪修，不要放逸，不要後悔 - 這就是我們的教導。" 世尊如是說。尊者大純陀歡喜，隨喜世尊所說。四十四法已說，五種聯繫已講；名為削減之經，深奧如大海洋。削減經終。正見經如是我聞。一時，世尊住在舍衛城祇樹給孤獨園。那時，尊者舍利弗對比丘們說："諸友比丘。""友"，那些比丘回答尊者舍利弗。尊者舍利弗如是說： "諸友，人們說'正見，正見'。諸友，聖弟子如何成為正見者，他的見解如何變得正直，他如何具足對法的不動信心，他如何來到這正法中？" "友，我們從遠處來到尊者舍利弗這裡，就是爲了瞭解這番話的含義。善哉，愿尊者舍利弗解釋這番話的含義。比丘們聽了尊者舍利弗的解釋後會記住的。""那麼，諸友，請聽，請仔細作意，我將說。""是的，友。"那些比丘回答尊者舍利弗。尊者舍利弗如是說： "諸友，當聖弟子了知不善，了知不善根，了知善，了知善根時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是不善，什麼是不善根，什麼是善，什麼是善根？諸友，殺生是不善，不與取是不善，邪淫是不善，妄語是不善，離間語是不善，粗惡語是不善，綺語是不善，貪婪是不善，瞋恨是不善，邪見是不善 - 諸友，這被稱為不善。諸友，什麼是不善根？貪是不善根，嗔是不善根，癡是不善根 - 諸友，這被稱為不善根。 "諸友，什麼是善？遠離殺生是善，遠離不與取是善，遠離邪淫是善，遠離妄語是善，遠離離間語是善，遠離粗惡語是善，遠離綺語是善，無貪是善，無瞋是善，正見是善 - 諸友，這被稱為善。諸友，什麼是善根？無貪是善根，無嗔是善根，無癡是善根 - 諸友，這被稱為善根。 "諸友，當聖弟子如此了知不善，如此了知不善根，如此了知善，如此了知善根時，他完全斷除貪慾隨眠，消除瞋恚隨眠，根除'我是'的見與慢隨眠，斷除無明，生起明，在現法中成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。"

『『Sādhāvuso』』ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari [uttariṃ (sī. syā. pī.)] pañhaṃ apucchuṃ [apucchiṃsu (syā.)] – 『『siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti?

『『Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto , sammāājīvo sammāvāyāmo sammāsati sammāsamādhi』.

『『Yato kho, āvuso, ariyasāvako evaṃ āhāraṃ pajānāti, evaṃ āhārasamudayaṃ pajānāti, evaṃ āhāranirodhaṃ pajānāti, evaṃ āhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, 『asmī』ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

『『Sādhāvuso』』ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – 『『siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti?

『『Siyā, āvuso. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, dukkhaṃ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā – idaṃ vuccatāvuso, dukkhaṃ. Katamo cāvuso, dukkhasamudayo? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā [ponobhavikā (sī. pī.)] tatratatrābhinandinī [nandirāgasahagatā (sī. pī.)], seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā – ayaṃ vuccatāvuso, dukkhasamudayo. Katamo cāvuso, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccatāvuso, dukkhanirodho. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatāvuso, dukkhanirodhagāminī paṭipadā.

『『Yato kho, āvuso, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhasamudayaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, 『asmī』ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

"善哉，友。"那些比丘歡喜隨喜尊者舍利弗所說，然後向尊者舍利弗提出進一步的問題："友，還有其他方式使聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中嗎？" "有的，諸友。當聖了知食，了知食集，了知食滅，了知趣向食滅之道時 - 諸友，就此而言，聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是食，什麼是食集，什麼是食滅，什麼是趣向食滅之道？諸友，有四種食，維持已生有情或助益求生有情。哪四種？粗細段食為第一，觸為第二，意思為第三，識為第四。渴愛生則食生，渴愛滅則食滅，這八支聖道就是趣向食滅之道，即：正見、正思惟、正語、正業、正命、正精進、正念、正定。 "諸友，當聖如此了知食，如此了知食集，如此了知食滅，如此了知趣向食滅之道時，他完全斷除貪慾隨眠，消除瞋恚隨眠，根除'我是'的見與慢隨眠，斷除無明，生起明，在現法中成為苦的終結者 - 諸友，就此而言，聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。" "善哉，友。"那些比丘歡喜隨喜尊者舍利弗所說，然後向尊者舍利弗提出進一步的問題："友，還有其他方式使聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中嗎？" "有的，諸友。當聖了知苦，了知苦集，了知苦滅，了知趣向苦滅之道時 - 諸友，就此而言，聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是苦，什麼是苦集，什麼是苦滅，什麼是趣向苦滅之道？生是苦，老是苦，死是苦，愁、悲、苦、憂、惱是苦，怨憎會是苦，愛別離是苦，所欲不得是苦，簡而言之，五取蘊是苦 - 諸友，這被稱為苦。諸友，什麼是苦集？就是這渴愛，它能導致再生，伴隨喜貪，處處歡喜，即：欲愛、有愛、無有愛 - 諸友，這被稱為苦集。諸友，什麼是苦滅？就是對這渴愛的無餘離貪、滅、舍、棄、解脫、無著 - 諸友，這被稱為苦滅。諸友，什麼是趣向苦滅之道？就是這八支聖道，即：正見...正定 - 諸友，這被稱為趣向苦滅之道。 "諸友，當聖如此了知苦，如此了知苦集，如此了知苦滅，如此了知趣向苦滅之道時，他完全斷除貪慾隨眠，消除瞋恚隨眠，根除'我是'的見與慢隨眠，斷除無明，生起明，在現法中成為苦的終結者 - 諸友，就此而言，聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。"

『『Sādhāvuso』』ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – 『『siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti?

『『Siyā, āvuso. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, jarāmaraṇaṃ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṃ? Yā [yaṃ (pī. ka.), satipaṭṭhānasuttepi] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo – idaṃ vuccatāvuso, maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ – idaṃ vuccatāvuso, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho – ayaṃ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ jātiṃ pajānāti, evaṃ jātisamudayaṃ pajānāti, evaṃ jātinirodhaṃ pajānāti, evaṃ jātinirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

"善哉，友。"那些比丘歡喜隨喜尊者舍利弗所說，然後向尊者舍利弗提出進一步的問題："友，還有其他方式使聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中嗎？" "有的，諸友。當聖弟子了知老死，了知老死集，了知老死滅，了知趣向老死滅之道時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是老死，什麼是老死集，什麼是老死滅，什麼是趣向老死滅之道？諸友，對於各種有情在各種有情群中，衰老、老朽、牙齒損壞、頭髮變白、面板變皺、壽命損減、諸根衰退 - 這被稱為老。諸友，什麼是死？對於各種有情從各種有情群中死亡、逝去、破壞、消失、命終、死亡、壽命終結、諸蘊分離、身體捨棄、命根斷絕 - 這被稱為死。如是這老和這死 - 諸友，這被稱為老死。生集則老死集，生滅則老死滅，這八支聖道就是趣向老死滅之道，即：正見...正定。 "諸友，當聖弟子如此了知老死，如此了知老死集，如此了知老死滅，如此了知趣向老死滅之道時，他完全斷除貪慾隨眠...成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。" "善哉，友。"...他們問道："友，還有...""有的，諸友。當聖弟子了知生，了知生集，了知生滅，了知趣向生滅之道時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是生，什麼是生集，什麼是生滅，什麼是趣向生滅之道？對於各種有情在各種有情群中，出生、產生、降生、再生、諸蘊顯現、諸處獲得 - 諸友，這被稱為生。有集則生集，有滅則生滅，這八支聖道就是趣向生滅之道，即：正見...正定。 "諸友，當聖弟子如此了知生，如此了知生集，如此了知生滅，如此了知趣向生滅之道時，他完全斷除貪慾隨眠...成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。"

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā – kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ bhavaṃ pajānāti, evaṃ bhavasamudayaṃ pajānāti, evaṃ bhavanirodhaṃ pajānāti, evaṃ bhavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti. Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, upādānaṃ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? Cattārimāni, āvuso, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ upādānaṃ pajānāti, evaṃ upādānasamudayaṃ pajānāti, evaṃ upādānanirodhaṃ pajānāti, evaṃ upādānanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ taṇhaṃ pajānāti, evaṃ taṇhāsamudayaṃ pajānāti, evaṃ taṇhānirodhaṃ pajānāti, evaṃ taṇhānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

"善哉，友。"...他們問道："友，還有...""有的，諸友。當聖了知有，了知有集，了知有滅，了知趣向有滅之道時 - 諸友，就此而言，聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是有，什麼是有集，什麼是有滅，什麼是趣向有滅之道？諸友，有三種有 - 欲有、色有、無色有。取集則有集，取滅則有滅，這八支聖道就是趣向有滅之道，即：正見...正定。 "諸友，當聖如此了知有，如此了知有集，如此了知有滅，如此了知趣向有滅之道時，他完全斷除貪慾隨眠...成為苦的終結者。諸友，就此而言，聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。" "善哉，友。"...他們問道："友，還有...""有的，諸友。當聖了知取，了知取集，了知取滅，了知趣向取滅之道時 - 諸友，就此而言，聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是取，什麼是取集，什麼是取滅，什麼是趣向取滅之道？諸友，有四種取 - 欲取、見取、戒禁取、我語取。渴愛集則取集，渴愛滅則取滅，這八支聖道就是趣向取滅之道，即：正見...正定。 "諸友，當聖如此了知取，如此了知取集，如此了知取滅，如此了知趣向取滅之道時，他完全斷除貪慾隨眠...成為苦的終結者 - 諸友，就此而言，聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。" "善哉，友。"...他們問道："友，還有...""有的，諸友。當聖了知渴愛，了知渴愛集，了知渴愛滅，了知趣向渴愛滅之道時 - 諸友，就此而言，聖成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是渴愛，什麼是渴愛集，什麼是渴愛滅，什麼是趣向渴愛滅之道？諸友，有六種渴愛 - 色愛、聲愛、香愛、味愛、觸愛、法愛。受集則渴愛集，受滅則渴愛滅，這八支聖道就是趣向渴愛滅之道，即：正見...正定。 "諸友，當聖如此了知渴愛，如此了知渴愛集，如此了知渴愛滅，如此了知趣向渴愛滅之道時，他完全斷除貪慾隨眠...成為苦的終結者 - 諸友，就此而言，聖成為正見者，他的見解變得正直，他具足對法的不動信心

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Chayime, āvuso, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanāsamudayaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā – cakkhusamphasso, sotasamphasso , ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ phassaṃ pajānāti, evaṃ phassasamudayaṃ pajānāti, evaṃ phassanirodhaṃ pajānāti, evaṃ phassanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, saḷāyatanaṃ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā ? Chayimāni, āvuso, āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ saḷāyatanaṃ pajānāti, evaṃ saḷāyatanasamudayaṃ pajānāti, evaṃ saḷāyatananirodhaṃ pajānāti , evaṃ saḷāyatananirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

"善哉，友。"...他們問道："友，還有...""有的，諸友。當聖弟子了知受，了知受集，了知受滅，了知趣向受滅之道時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是受，什麼是受集，什麼是受滅，什麼是趣向受滅之道？諸友，有六種受 - 眼觸所生受，耳觸所生受，鼻觸所生受，舌觸所生受，身觸所生受，意觸所生受。觸集則受集，觸滅則受滅，這八支聖道就是趣向受滅之道，即：正見...正定。 "諸友，當聖弟子如此了知受，如此了知受集，如此了知受滅，如此了知趣向受滅之道時，他完全斷除貪慾隨眠...成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。" "善哉，友。"...他們問道："友，還有...""有的，諸友。當聖弟子了知觸，了知觸集，了知觸滅，了知趣向觸滅之道時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是觸，什麼是觸集，什麼是觸滅，什麼是趣向觸滅之道？諸友，有六種觸 - 眼觸，耳觸，鼻觸，舌觸，身觸，意觸。六入處集則觸集，六入處滅則觸滅，這八支聖道就是趣向觸滅之道，即：正見...正定。 "諸友，當聖弟子如此了知觸，如此了知觸集，如此了知觸滅，如此了知趣向觸滅之道時，他完全斷除貪慾隨眠...成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。" "善哉，友。"...他們問道："友，還有...""有的，諸友。當聖弟子了知六入處，了知六入處集，了知六入處滅，了知趣向六入處滅之道時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是六入處，什麼是六入處集，什麼是六入處滅，什麼是趣向六入處滅之道？諸友，有六種入處 - 眼入處，耳入處，鼻入處，舌入處，身入處，意入處。名色集則六入處集，名色滅則六入處滅，這八支聖道就是趣向六入處滅之道，即：正見...正定。 "諸友，當聖弟子如此了知六入處，如此了知六入處集，如此了知六入處滅，如此了知趣向六入處滅之道時，他完全斷除貪慾隨眠...成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。"

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, nāmarūpaṃ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccatāvuso, nāmaṃ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccatāvuso, rūpaṃ. Iti idañca nāmaṃ idañca rūpaṃ – idaṃ vuccatāvuso, nāmarūpaṃ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ nāmarūpaṃ pajānāti, evaṃ nāmarūpasamudayaṃ pajānāti, evaṃ nāmarūpanirodhaṃ pajānāti, evaṃ nāmarūpanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, viññāṇaṃ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? Chayime, āvuso, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ viññāṇaṃ pajānāti, evaṃ viññāṇasamudayaṃ pajānāti, evaṃ viññāṇanirodhaṃ pajānāti, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti , so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? Tayome, āvuso, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, 『asmī』ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

"善哉，友。"...他們問道："友，還有...""有的，諸友。當聖弟子了知名色，了知名色集，了知名色滅，了知趣向名色滅之道時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是名色，什麼是名色集，什麼是名色滅，什麼是趣向名色滅之道？受、想、思、觸、作意 - 諸友，這被稱為名；四大種及四大種所造色 - 諸友，這被稱為色。如是這名和這色 - 諸友，這被稱為名色。識集則名色集，識滅則名色滅，這八支聖道就是趣向名色滅之道，即：正見...正定。 "諸友，當聖弟子如此了知名色，如此了知名色集，如此了知名色滅，如此了知趣向名色滅之道時，他完全斷除貪慾隨眠...成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。" "善哉，友。"...他們問道："友，還有...""有的，諸友。當聖弟子了知識，了知識集，了知識滅，了知趣向識滅之道時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是識，什麼是識集，什麼是識滅，什麼是趣向識滅之道？諸友，有六種識 - 眼識，耳識，鼻識，舌識，身識，意識。行集則識集，行滅則識滅，這八支聖道就是趣向識滅之道，即：正見...正定。 "諸友，當聖弟子如此了知識，如此了知識集，如此了知識滅，如此了知趣向識滅之道時，他完全斷除貪慾隨眠...成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。" "善哉，友。"...他們問道："友，還有...""有的，諸友。當聖弟子了知行，了知行集，了知行滅，了知趣向行滅之道時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是行，什麼是行集，什麼是行滅，什麼是趣向行滅之道？諸友，有三種行 - 身行，語行，心行。無明集則行集，無明滅則行滅，這八支聖道就是趣向行滅之道，即：正見...正定。 "諸友，當聖弟子如此了知行，如此了知行集，如此了知行滅，如此了知趣向行滅之道時，他完全斷除貪慾隨眠，消除瞋恚隨眠，根除'我是'的見與慢隨眠，斷除無明，生起明，在現法中成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。"

『『Sādhāvuso』』ti kho…pe… apucchuṃ – siyā panāvuso…pe… 『『siyā, āvuso. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ – ayaṃ vuccatāvuso, avijjā. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ avijjaṃ pajānāti, evaṃ avijjāsamudayaṃ pajānāti, evaṃ avijjānirodhaṃ pajānāti, evaṃ avijjānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, 『asmī』ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

『『Sādhāvuso』』ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – 『『siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti?

『『Siyā, āvuso. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? Tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Yato kho, āvuso, ariyasāvako evaṃ āsavaṃ pajānāti, evaṃ āsavasamudayaṃ pajānāti, evaṃ āsavanirodhaṃ pajānāti, evaṃ āsavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, 『asmī』ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti , ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma』』nti.

Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Sammādiṭṭhisuttaṃ niṭṭhitaṃ navamaṃ. [ito paraṃ kesuci potthakesu imāpi gāthāyo§evaṃ dissanti –§dukkhaṃ jarāmaraṇaṃ upādānaṃ, saḷāyatanaṃ nāmarūpaṃ. viññāṇaṃ yā sā pare, katamā panāvuso padānaṃ§kiṃ jāti taṇhā ca vedanā, avijjāya catukkanayo. cattāri pare katamā, panāvuso padānaṃ kevalaṃ§āhāro ca bhavo phasso, saṅkhāro āsavapañcamo. yāva pañca pare katamā, panāvuso padānaṃ kiṃ§katamanti chabbidhā vuttaṃ, katamāni catubbidhāni. katamo pañcavidho vutto, sabbesaṃ ekasaṅkhānaṃ pañcanayapadāni cāti ]

Mahāsatipaṭṭhānasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

Uddeso

"善哉，友。"...他們問道："友，還有...""有的，諸友。當聖弟子了知無明，了知無明集，了知無明滅，了知趣向無明滅之道時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是無明，什麼是無明集，什麼是無明滅，什麼是趣向無明滅之道？諸友，對苦不知，對苦集不知，對苦滅不知，對趣向苦滅之道不知 - 諸友，這被稱為無明。漏集則無明集，漏滅則無明滅，這八支聖道就是趣向無明滅之道，即：正見...正定。 "諸友，當聖弟子如此了知無明，如此了知無明集，如此了知無明滅，如此了知趣向無明滅之道時，他完全斷除貪慾隨眠，消除瞋恚隨眠，根除'我是'的見與慢隨眠，斷除無明，生起明，在現法中成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。" "善哉，友。"那些比丘歡喜隨喜尊者舍利弗所說，然後向尊者舍利弗提出進一步的問題："友，還有其他方式使聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中嗎？" "有的，諸友。當聖弟子了知漏，了知漏集，了知漏滅，了知趣向漏滅之道時 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。諸友，什麼是漏，什麼是漏集，什麼是漏滅，什麼是趣向漏滅之道？諸友，有三種漏 - 欲漏，有漏，無明漏。無明集則漏集，無明滅則漏滅，這八支聖道就是趣向漏滅之道，即：正見...正定。 "諸友，當聖弟子如此了知漏，如此了知漏集，如此了知漏滅，如此了知趣向漏滅之道時，他完全斷除貪慾隨眠，消除瞋恚隨眠，根除'我是'的見與慢隨眠，斷除無明，生起明，在現法中成為苦的終結者 - 諸友，就此而言，聖弟子成為正見者，他的見解變得正直，他具足對法的不動信心，他來到這正法中。" 尊者舍利弗如是說。那些比丘歡喜，隨喜尊者舍利弗所說。正見經終。大念處經如是我聞。一時，世尊住在俱盧國，名為劍磨瑟曇的俱盧人市鎮。在那裡，世尊對比丘們說："諸比丘。""尊者。"那些比丘回答世尊。世尊如是說：總說

『『Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ [pariddavānaṃ (sī. pī.)] samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

『『Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

Uddeso niṭṭhito.

Kāyānupassanā ānāpānapabbaṃ

『『Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova [sato (sī. syā.)] passasati. Dīghaṃ vā assasanto 『dīghaṃ assasāmī』ti pajānāti, dīghaṃ vā passasanto 『dīghaṃ passasāmī』ti pajānāti, rassaṃ vā assasanto 『rassaṃ assasāmī』ti pajānāti, rassaṃ vā passasanto 『rassaṃ passasāmī』ti pajānāti, 『sabbakāyapaṭisaṃvedī assasissāmī』ti sikkhati, 『sabbakāyapaṭisaṃvedī passasissāmī』ti sikkhati , 『passambhayaṃ kāyasaṅkhāraṃ assasissāmī』ti sikkhati, 『passambhayaṃ kāyasaṅkhāraṃ passasissāmī』ti sikkhati.

『『Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto 『dīghaṃ añchāmī』ti pajānāti, rassaṃ vā añchanto 『rassaṃ añchāmī』ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto 『dīghaṃ assasāmī』ti pajānāti, dīghaṃ vā passasanto 『dīghaṃ passasāmī』ti pajānāti, rassaṃ vā assasanto 『rassaṃ assasāmī』ti pajānāti, rassaṃ vā passasanto 『rassaṃ passasāmī』ti pajānāti; 『sabbakāyapaṭisaṃvedī assasissāmī』ti sikkhati, 『sabbakāyapaṭisaṃvedī passasissāmī』ti sikkhati; 『passambhayaṃ kāyasaṅkhāraṃ assasissāmī』ti sikkhati, 『passambhayaṃ kāyasaṅkhāraṃ passasissāmī』ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. 『Atthi kāyo』ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho [evampi (sī. syā. pī.)], bhikkhave, bhikkhu kāye kāyānupassī viharati.

Ānāpānapabbaṃ niṭṭhitaṃ.

Kāyānupassanā iriyāpathapabbaṃ

『『Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā 『gacchāmī』ti pajānāti, ṭhito vā 『ṭhitomhī』ti pajānāti, nisinno vā 『nisinnomhī』ti pajānāti, sayāno vā 『sayānomhī』ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. 『Atthi kāyo』ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Iriyāpathapabbaṃ niṭṭhitaṃ.

Kāyānupassanā sampajānapabbaṃ

『『Puna caparaṃ, bhikkhave, bhikkhu 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. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Sampajānapabbaṃ niṭṭhitaṃ.

Kāyānupassanā paṭikūlamanasikārapabbaṃ

"諸比丘，這是使眾生清凈、超越憂悲、滅盡苦憂、得真理、證涅槃的一乘道，即四念處。 "哪四種？在此，諸比丘，比丘于身觀身而住，熱誠、正知、正念，調伏世間的貪憂；于受觀受而住，熱誠、正知、正念，調伏世間的貪憂；於心觀心而住，熱誠、正知、正念，調伏世間的貪憂；於法觀法而住，熱誠、正知、正念，調伏世間的貪憂。總說終。身隨觀念處入出息節 "諸比丘，比丘如何于身觀身而住？在此，諸比丘，比丘前往林中，或前往樹下，或前往空閑處，結跏趺坐，身體端正，安立正念在前。他正念地吸氣，正念地呼氣。長吸氣時，了知'我長吸氣'；長呼氣時，了知'我長呼氣'；短吸氣時，了知'我短吸氣'；短呼氣時，了知'我短呼氣'。他學習'我將覺知全身而吸氣'；學習'我將覺知全身而呼氣'；學習'我將平靜身行而吸氣'；學習'我將平靜身行而呼氣'。 "諸比丘，就像熟練的車輪匠或車輪匠的學徒，長時拉動時，了知'我長時拉動'；短時拉動時，了知'我短時拉動'。同樣地，諸比丘，比丘長吸氣時，了知'我長吸氣'；長呼氣時，了知'我長呼氣'；短吸氣時，了知'我短吸氣'；短呼氣時，了知'我短呼氣'。他學習'我將覺知全身而吸氣'；學習'我將覺知全身而呼氣'；學習'我將平靜身行而吸氣'；學習'我將平靜身行而呼氣'。如是，或於內身觀身而住，或於外身觀身而住，或於內外身觀身而住；或於身觀生法而住，或於身觀滅法而住，或於身觀生滅法而住。或者他的念只是確立于'有身'的程度，以便發展智慧和正念。他無所依而住，不執著世間的任何事物。諸比丘，比丘就是這樣于身觀身而住。入出息節終。身隨觀念處四威儀節 "再者，諸比丘，比丘行走時了知'我在行走'，站立時了知'我在站立'，坐著時了知'我在坐著'，躺臥時了知'我在躺臥'。無論他的身體如何安置，他都如實了知。如是，或於內身觀身而住，或於外身觀身而住，或於內外身觀身而住；或於身觀生法而住，或於身觀滅法而住，或於身觀生滅法而住。或者他的念只是確立于'有身'的程度，以便發展智慧和正念。他無所依而住，不執著世間的任何事物。諸比丘，比丘就是這樣于身觀身而住。四威儀節終。身隨觀念處正知節 "再者，諸比丘，比丘在前進後退時保持正知，在前視後顧時保持正知，在屈伸肢體時保持正知，在穿著僧伽梨、持缽和衣時保持正知，在吃喝咀嚼品嚐時保持正知，在大小便時保持正知，在行住坐臥、覺醒、言語、沉默時保持正知。如是，或於內身觀身而住...諸比丘，比丘就是這樣于身觀身而住。正知節終。身隨觀念處不凈想節

『『Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – 『atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta』nti [muttaṃ matthaluṅganti (ka.)].

『『Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (sī. syā. pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – 『ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā』ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – 『atthi imasmiṃ kāye kesā lomā…pe… mutta』nti.

『『Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.

Kāyānupassanā dhātumanasikārapabbaṃ

『『Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – 『atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū』ti.

『『Seyyathāpi , bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe [cātummahāpathe (sī. syā. pī.)] bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – 『atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū』ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave , bhikkhu kāye kāyānupassī viharati.

Dhātumanasikārapabbaṃ niṭṭhitaṃ.

Kāyānupassanā navasivathikapabbaṃ

"再者，諸比丘，比丘觀察這個身體，從腳底向上，從頭頂向下，被皮包裹，充滿各種不凈物：'在這個身體中有頭髮、體毛、指甲、牙齒、面板、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、膜、脾臟、肺、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚、油脂、唾液、鼻涕、關節滑液、尿液'。 "諸比丘，就像一個兩端開口的袋子，裝滿各種穀物，如稻、粳米、綠豆、豆子、芝麻、糙米。有眼的人打開它時會檢查：'這是稻，這是粳米，這是綠豆，這是豆子，這是芝麻，這是糙米。'同樣地，諸比丘，比丘觀察這個身體，從腳底向上，從頭頂向下，被皮包裹，充滿各種不凈物：'在這個身體中有頭髮、體毛...尿液'。 "如是，或於內身觀身而住...諸比丘，比丘就是這樣于身觀身而住。不凈想節終。身隨觀念處界作意節 "再者，諸比丘，比丘無論身體如何安置、如何擺放，都從界的角度觀察：'在這個身體中有地界、水界、火界、風界'。 "諸比丘，就像熟練的屠牛者或屠牛者的學徒，宰殺了牛，在十字路口分割成塊坐著。同樣地，諸比丘，比丘無論身體如何安置、如何擺放，都從界的角度觀察：'在這個身體中有地界、水界、火界、風界'。如是，或於內身觀身而住...諸比丘，比丘就是這樣于身觀身而住。界作意節終。身隨觀念處九種尸觀節

『『Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – 『ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto』ti [etaṃ anatītoti (sī. pī.)]. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

『『Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi 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 [gijjhehi vā khajjamānaṃ, suvānehi vā khajjamānaṃ, sigālehi vā (syā. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – 『ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto』ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

『『Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni [apagatanhārusambandhāni (syā.)] disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ [『『aññena gopphakaṭṭhika』』nti idaṃ sī. syā. pī. potthakesu natthi] aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – 『ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto』ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

『『Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni [saṅkhavaṇṇūpanibhāni (sī. syā. pī.)] …pe… aṭṭhikāni puñjakitāni terovassikāni…pe… aṭṭhikāni pūtīni cuṇṇakajātāni . So imameva kāyaṃ upasaṃharati – 『ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto』ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. 『Atthi kāyo』ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Navasivathikapabbaṃ niṭṭhitaṃ.

Cuddasakāyānupassanā niṭṭhitā.

Vedanānupassanā

"再者，諸比丘，比丘就像看到一具屍體，被丟棄在墓地，死了一天、兩天或三天，腫脹、青紫、生膿。他將此與自己的身體對照：'這個身體也有這樣的性質，將會變成這樣，不能超越這個命運。'如是，或於內身觀身而住...諸比丘，比丘就是這樣于身觀身而住。 "再者，諸比丘，比丘就像看到一具屍體，被丟棄在墓地，被烏鴉啄食，或被鷹啄食，或被禿鷲啄食，或被蒼鷺啄食，或被狗啃食，或被虎啃食，或被豹啃食，或被豺狼啃食，或被各種小生物啃食。他將此與自己的身體對照：'這個身體也有這樣的性質，將會變成這樣，不能超越這個命運。'如是，或於內身觀身而住...諸比丘，比丘就是這樣于身觀身而住。 "再者，諸比丘，比丘就像看到一具屍體，被丟棄在墓地，成為帶著血肉的骨架，筋腱相連...成為無肉但沾血的骨架，筋腱相連...成為無血肉的骨架，筋腱相連...成為分散的骨頭，這裡一塊手骨，那裡一塊腳骨，這裡一塊踝骨，那裡一塊小腿骨，這裡一塊大腿骨，那裡一塊髖骨，這裡一塊肋骨，那裡一塊脊骨，這裡一塊肩骨，那裡一塊頸骨，這裡一塊顎骨，那裡一塊牙齒，這裡是頭蓋骨。他將此與自己的身體對照：'這個身體也有這樣的性質，將會變成這樣，不能超越這個命運。'如是，或於內身觀身而住...諸比丘，比丘就是這樣于身觀身而住。 "再者，諸比丘，比丘就像看到一具屍體，被丟棄在墓地，骨頭變白，像貝殼的顏色...骨頭堆積，經過一年...骨頭腐爛，成為粉末。他將此與自己的身體對照：'這個身體也有這樣的性質，將會變成這樣，不能超越這個命運。'如是，或於內身觀身而住，或於外身觀身而住，或於內外身觀身而住；或於身觀生法而住，或於身觀滅法而住，或於身觀生滅法而住。或者他的念只是確立于'有身'的程度，以便發展智慧和正念。他無所依而住，不執著世間的任何事物。諸比丘，比丘就是這樣于身觀身而住。九種尸觀節終。十四種身隨觀終。受隨觀念處

『『Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā [sukhaṃ, dukkhaṃ, adukkhamasukhaṃ (sī. syā. pī. ka.)] vedanaṃ vedayamāno 『sukhaṃ vedanaṃ vedayāmī』ti pajānāti; dukkhaṃ vā [sukhaṃ, dukkhaṃ adukkhamasukhaṃ (sī. syā. pī. ka.)] vedanaṃ vedayamāno 『dukkhaṃ vedanaṃ vedayāmī』ti pajānāti; adukkhamasukhaṃ vā vedanaṃ vedayamāno 『adukkhamasukhaṃ vedanaṃ vedayāmī』ti pajānāti; sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno 『sāmisaṃ sukhaṃ vedanaṃ vedayāmī』ti pajānāti; nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno 『nirāmisaṃ sukhaṃ vedanaṃ vedayāmī』ti pajānāti; sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno 『sāmisaṃ dukkhaṃ vedanaṃ vedayāmī』ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno 『nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī』ti pajānāti; sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno 『sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī』ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno 『nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī』ti pajānāti; iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. 『Atthi vedanā』ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati , na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

Vedanānupassanā niṭṭhitā.

Cittānupassanā

『『Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ 『sarāgaṃ citta』nti pajānāti, vītarāgaṃ vā cittaṃ 『vītarāgaṃ citta』nti pajānāti; sadosaṃ vā cittaṃ 『sadosaṃ citta』nti pajānāti, vītadosaṃ vā cittaṃ 『vītadosaṃ citta』nti pajānāti; samohaṃ vā cittaṃ 『samohaṃ citta』nti pajānāti, vītamohaṃ vā cittaṃ 『vītamohaṃ citta』nti pajānāti; saṃkhittaṃ vā cittaṃ 『saṃkhittaṃ citta』nti pajānāti, vikkhittaṃ vā cittaṃ 『vikkhittaṃ citta』nti pajānāti; mahaggataṃ vā cittaṃ 『mahaggataṃ citta』nti pajānāti, amahaggataṃ vā cittaṃ 『amahaggataṃ citta』nti pajānāti; sauttaraṃ vā cittaṃ 『sauttaraṃ citta』nti pajānāti, anuttaraṃ vā cittaṃ 『anuttaraṃ citta』nti pajānāti; samāhitaṃ vā cittaṃ 『samāhitaṃ citta』nti pajānāti, asamāhitaṃ vā cittaṃ 『asamāhitaṃ citta』nti pajānāti; vimuttaṃ vā cittaṃ 『vimuttaṃ citta』nti pajānāti, avimuttaṃ vā cittaṃ 『avimuttaṃ citta』nti pajānāti. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati. 『Atthi citta』nti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati . Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

Cittānupassanā niṭṭhitā.

Dhammānupassanā nīvaraṇapabbaṃ

"諸比丘，比丘如何于受觀受而住？在此，諸比丘，比丘感受樂受時，了知'我感受樂受'；感受苦受時，了知'我感受苦受'；感受不苦不樂受時，了知'我感受不苦不樂受'；感受有愛味的樂受時，了知'我感受有愛味的樂受'；感受無愛味的樂受時，了知'我感受無愛味的樂受'；感受有愛味的苦受時，了知'我感受有愛味的苦受'；感受無愛味的苦受時，了知'我感受無愛味的苦受'；感受有愛味的不苦不樂受時，了知'我感受有愛味的不苦不樂受'；感受無愛味的不苦不樂受時，了知'我感受無愛味的不苦不樂受'。如是，或於內受觀受而住，或於外受觀受而住，或於內外受觀受而住；或於受觀生法而住，或於受觀滅法而住，或於受觀生滅法而住。或者他的念只是確立于'有受'的程度，以便發展智慧和正念。他無所依而住，不執著世間的任何事物。諸比丘，比丘就是這樣于受觀受而住。受隨觀念處終。心隨觀念處 "諸比丘，比丘如何於心觀心而住？在此，諸比丘，比丘了知有貪的心為'有貪的心'，了知離貪的心為'離貪的心'；了知有嗔的心為'有嗔的心'，了知離嗔的心為'離嗔的心'；了知有癡的心為'有癡的心'，了知離癡的心為'離癡的心'；了知收縮的心為'收縮的心'，了知散亂的心為'散亂的心'；了知廣大的心為'廣大的心'，了知不廣大的心為'不廣大的心'；了知有上的心為'有上的心'，了知無上的心為'無上的心'；了知專注的心為'專注的心'，了知不專注的心為'不專注的心'；了知解脫的心為'解脫的心'，了知未解脫的心為'未解脫的心'。如是，或於內心觀心而住，或於外心觀心而住，或於內外心觀心而住；或於心觀生法而住，或於心觀滅法而住，或於心觀生滅法而住。或者他的念只是確立于'有心'的程度，以便發展智慧和正念。他無所依而住，不執著世間的任何事物。諸比丘，比丘就是這樣於心觀心而住。心隨觀念處終。法隨觀念處五蓋節

『『Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

『『Idha , bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ 『atthi me ajjhattaṃ kāmacchando』ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ 『natthi me ajjhattaṃ kāmacchando』ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

『『Santaṃ vā ajjhattaṃ byāpādaṃ 『atthi me ajjhattaṃ byāpādo』ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ 『natthi me ajjhattaṃ byāpādo』ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

『『Santaṃ vā ajjhattaṃ thīnamiddhaṃ 『atthi me ajjhattaṃ thīnamiddha』nti pajānāti, asantaṃ vā ajjhattaṃ thīnamiddhaṃ 『natthi me ajjhattaṃ thīnamiddha』nti pajānāti, yathā ca anuppannassa thīnamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.

『『Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ 『atthi me ajjhattaṃ uddhaccakukkucca』nti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ 『natthi me ajjhattaṃ uddhaccakukkucca』nti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.

『『Santaṃ vā ajjhattaṃ vicikicchaṃ 『atthi me ajjhattaṃ vicikicchā』ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ 『natthi me ajjhattaṃ vicikicchā』ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.

『『Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati , samudayavayadhammānupassī vā dhammesu viharati. 『Atthi dhammā』ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

Nīvaraṇapabbaṃ niṭṭhitaṃ.

Dhammānupassanā khandhapabbaṃ

『『Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu – 『iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo』ti; iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 『Atthi dhammā』ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

Khandhapabbaṃ niṭṭhitaṃ.

Dhammānupassanā āyatanapabbaṃ

"諸比丘，比丘如何於法觀法而住？在此，諸比丘，比丘於五蓋中觀法而住。諸比丘，比丘如何於五蓋中觀法而住？ "在此，諸比丘，比丘內心有欲貪時，了知'我內心有欲貪'；內心無慾貪時，了知'我內心無慾貪'；他了知未生起的欲貪如何生起，了知已生起的欲貪如何斷除，了知已斷除的欲貪如何在未來不再生起。 "內心有嗔恚時，了知'我內心有嗔恚'；內心無嗔恚時，了知'我內心無嗔恚'；他了知未生起的嗔恚如何生起，了知已生起的嗔恚如何斷除，了知已斷除的嗔恚如何在未來不再生起。 "內心有昏沉睡眠時，了知'我內心有昏沉睡眠'；內心無昏沉睡眠時，了知'我內心無昏沉睡眠'；他了知未生起的昏沉睡眠如何生起，了知已生起的昏沉睡眠如何斷除，了知已斷除的昏沉睡眠如何在未來不再生起。 "內心有掉舉惡作時，了知'我內心有掉舉惡作'；內心無掉舉惡作時，了知'我內心無掉舉惡作'；他了知未生起的掉舉惡作如何生起，了知已生起的掉舉惡作如何斷除，了知已斷除的掉舉惡作如何在未來不再生起。 "內心有疑惑時，了知'我內心有疑惑'；內心無疑惑時，了知'我內心無疑惑'；他了知未生起的疑惑如何生起，了知已生起的疑惑如何斷除，了知已斷除的疑惑如何在未來不再生起。 "如是，或於內法觀法而住，或於外法觀法而住，或於內外法觀法而住；或於法觀生法而住，或於法觀滅法而住，或於法觀生滅法而住。或者他的念只是確立于'有法'的程度，以便發展智慧和正念。他無所依而住，不執著世間的任何事物。諸比丘，比丘就是這樣於五蓋中觀法而住。五蓋節終。法隨觀念處五蘊節 "再者，諸比丘，比丘於五取蘊中觀法而住。諸比丘，比丘如何於五取蘊中觀法而住？在此，諸比丘，比丘了知：'這是色，這是色的生起，這是色的滅去；這是受，這是受的生起，這是受的滅去；這是想，這是想的生起，這是想的滅去；這是行，這是行的生起，這是行的滅去；這是識，這是識的生起，這是識的滅去。'如是，或於內法觀法而住，或於外法觀法而住，或於內外法觀法而住；或於法觀生法而住，或於法觀滅法而住，或於法觀生滅法而住。或者他的念只是確立于'有法'的程度，以便發展智慧和正念。他無所依而住，不執著世間的任何事物。諸比丘，比丘就是這樣於五取蘊中觀法而住。五蘊節終

『『Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

『『Idha , bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

『『Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

『『Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

『『Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

『『Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

『『Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

『『Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 『Atthi dhammā』ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

Āyatanapabbaṃ niṭṭhitaṃ.

Dhammānupassanā bojjhaṅgapabbaṃ

"再者，諸比丘，比丘於六內外處中觀法而住。諸比丘，比丘如何於六內外處中觀法而住？ "在此，諸比丘，比丘了知眼，了知色，了知緣於二者而生起的結，了知未生起的結如何生起，了知已生起的結如何斷除，了知已斷除的結如何在未來不再生起。 "了知耳，了知聲，了知緣於二者而生起的結，了知未生起的結如何生起，了知已生起的結如何斷除，了知已斷除的結如何在未來不再生起。 "了知鼻，了知香，了知緣於二者而生起的結，了知未生起的結如何生起，了知已生起的結如何斷除，了知已斷除的結如何在未來不再生起。 "了知舌，了知味，了知緣於二者而生起的結，了知未生起的結如何生起，了知已生起的結如何斷除，了知已斷除的結如何在未來不再生起。 "了知身，了知觸，了知緣於二者而生起的結，了知未生起的結如何生起，了知已生起的結如何斷除，了知已斷除的結如何在未來不再生起。 "了知意，了知法，了知緣於二者而生起的結，了知未生起的結如何生起，了知已生起的結如何斷除，了知已斷除的結如何在未來不再生起。 "如是，或於內法觀法而住，或於外法觀法而住，或於內外法觀法而住；或於法觀生法而住，或於法觀滅法而住，或於法觀生滅法而住。或者他的念只是確立于'有法'的程度，以便發展智慧和正念。他無所依而住，不執著世間的任何事物。諸比丘，比丘就是這樣於六內外處中觀法而住。六處節終。法隨觀念處七覺支節

『『Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ 『atthi me ajjhattaṃ satisambojjhaṅgo』ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ 『natthi me ajjhattaṃ satisambojjhaṅgo』ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

『『Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ 『atthi me ajjhattaṃ dhammavicayasambojjhaṅgo』ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ 『natthi me ajjhattaṃ dhammavicayasambojjhaṅgo』ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

『『Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ 『atthi me ajjhattaṃ vīriyasambojjhaṅgo』ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ 『natthi me ajjhattaṃ vīriyasambojjhaṅgo』ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

『『Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ 『atthi me ajjhattaṃ pītisambojjhaṅgo』ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ 『natthi me ajjhattaṃ pītisambojjhaṅgo』ti pajānāti , yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

『『Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ 『atthi me ajjhattaṃ passaddhisambojjhaṅgo』ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ 『natthi me ajjhattaṃ passaddhisambojjhaṅgo』ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

『『Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ 『atthi me ajjhattaṃ samādhisambojjhaṅgo』ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ 『natthi me ajjhattaṃ samādhisambojjhaṅgo』ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

『『Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ 『atthi me ajjhattaṃ upekkhāsambojjhaṅgo』ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ 『natthi me ajjhattaṃ upekkhāsambojjhaṅgo』ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti .

『『Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 『Atthi dhammā』ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

Bojjhaṅgapabbaṃ niṭṭhitaṃ [bojjhaṅgapabbaṃ niṭṭhitaṃ. paṭhamabhāṇavāraṃ (syā.)].

Dhammānupassanā saccapabbaṃ

『『Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu 『idaṃ dukkha』nti yathābhūtaṃ pajānāti, 『ayaṃ dukkhasamudayo』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti.

Paṭhamabhāṇavāro niṭṭhito.

Dukkhasaccaniddeso

"再者，諸比丘，比丘於七覺支中觀法而住。諸比丘，比丘如何於七覺支中觀法而住？在此，諸比丘，比丘內心有念覺支時，了知'我內心有念覺支'；內心無念覺支時，了知'我內心無念覺支'；他了知未生起的念覺支如何生起，了知已生起的念覺支如何修習圓滿。 "內心有擇法覺支時，了知'我內心有擇法覺支'；內心無擇法覺支時，了知'我內心無擇法覺支'；他了知未生起的擇法覺支如何生起，了知已生起的擇法覺支如何修習圓滿。 "內心有精進覺支時，了知'我內心有精進覺支'；內心無精進覺支時，了知'我內心無精進覺支'；他了知未生起的精進覺支如何生起，了知已生起的精進覺支如何修習圓滿。 "內心有喜覺支時，了知'我內心有喜覺支'；內心無喜覺支時，了知'我內心無喜覺支'；他了知未生起的喜覺支如何生起，了知已生起的喜覺支如何修習圓滿。 "內心有輕安覺支時，了知'我內心有輕安覺支'；內心無輕安覺支時，了知'我內心無輕安覺支'；他了知未生起的輕安覺支如何生起，了知已生起的輕安覺支如何修習圓滿。 "內心有定覺支時，了知'我內心有定覺支'；內心無定覺支時，了知'我內心無定覺支'；他了知未生起的定覺支如何生起，了知已生起的定覺支如何修習圓滿。 "內心有舍覺支時，了知'我內心有舍覺支'；內心無舍覺支時，了知'我內心無舍覺支'；他了知未生起的舍覺支如何生起，了知已生起的舍覺支如何修習圓滿。 "如是，或於內法觀法而住，或於外法觀法而住，或於內外法觀法而住；或於法觀生法而住，或於法觀滅法而住，或於法觀生滅法而住。或者他的念只是確立于'有法'的程度，以便發展智慧和正念。他無所依而住，不執著世間的任何事物。諸比丘，比丘就是這樣於七覺支中觀法而住。七覺支節終。法隨觀念處四聖諦節 "再者，諸比丘，比丘於四聖諦中觀法而住。諸比丘，比丘如何於四聖諦中觀法而住？在此，諸比丘，比丘如實了知'這是苦'，如實了知'這是苦集'，如實了知'這是苦滅'，如實了知'這是趣向苦滅之道'。第一誦分終。苦諦解說

『『Katamañca , bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho [『『appiyehi…pe… vippayogopi dukkho』』ti pāṭho ceva taṃniddeso ca sī. pī. potthakesu na dissati, sumaṅgalavilāsiniyaṃpi taṃsaṃvaṇṇanā natthi], yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā.
『『Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.
『『Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.
『『Katamañca, bhikkhave, maraṇaṃ? Yaṃ [sumaṅgalavilāsinī oloketabbā] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.
『『Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.
『『Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.
『『Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.
『『Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.
『『Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.
『『Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.
『『Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.

"諸比丘，什麼是苦聖諦？生是苦，老是苦，死是苦，愁、悲、苦、憂、惱是苦，怨憎會是苦，愛別離是苦，所欲不得是苦，簡而言之，五取蘊是苦。 "諸比丘，什麼是生？凡是各種有情，在各種有情群中的出生、產生、降生、誕生、蘊的顯現、處的獲得，這稱為生。 "諸比丘，什麼是老？凡是各種有情，在各種有情群中的衰老、老朽、牙齒損壞、頭髮變白、面板皺褶、壽命損減、諸根衰退，這稱為老。 "諸比丘，什麼是死？凡是各種有情，從各種有情群中的逝去、離世、破滅、消失、死亡、命終、諸蘊的分散、身體的捨棄、命根的斷絕，這稱為死。 "諸比丘，什麼是愁？凡是遭遇某種不幸，被某種苦法觸及時的憂愁、悲傷、憂愁狀態、內心的憂愁、內心的悲痛，這稱為愁。 "諸比丘，什麼是悲？凡是遭遇某種不幸，被某種苦法觸及時的哀嘆、悲嘆、哀嘆狀態、悲嘆狀態，這稱為悲。 "諸比丘，什麼是苦？凡是身體的苦、身體的不適、由身觸所生的苦、不適的感受，這稱為苦。 "諸比丘，什麼是憂？凡是心理的苦、心理的不適、由意觸所生的苦、不適的感受，這稱為憂。 "諸比丘，什麼是惱？凡是遭遇某種不幸，被某種苦法觸及時的煩惱、憂惱、煩惱狀態、憂惱狀態，這稱為惱。 "諸比丘，什麼是怨憎會苦？在此，對於那些不喜歡的、不可意的、不悅意的色、聲、香、味、觸、法，或者那些想要加害、不利、不安、危害他的人，與他們相聚、會合、結合、混雜，這稱為怨憎會苦。 "諸比丘，什麼是愛別離苦？在此，對於那些喜歡的、可意的、悅意的色、聲、香、味、觸、法，或者那些想要利益、有益、安樂、安穩他的人，如母親、父親、兄弟、姐妹、朋友、同事或血親，與他們不相聚、不會合、不結合、不混雜，這稱為愛別離苦。

『『Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave , sattānaṃ evaṃ icchā uppajjati – 『aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā』ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – 『aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā』ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – 『aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā』ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – 『aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā』ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – 『aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyu』nti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.
『『Katame ca, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

Samudayasaccaniddeso

"諸比丘，什麼是所欲不得苦？諸比丘，對於有生之法的眾生，會生起這樣的願望：'啊，愿我們不要有生之法，愿生不要來到我們身上。'但這不是僅憑願望就能達到的，這就是所欲不得苦。諸比丘，對於有老之法的眾生，會生起這樣的願望：'啊，愿我們不要有老之法，愿老不要來到我們身上。'但這不是僅憑願望就能達到的，這就是所欲不得苦。諸比丘，對於有病之法的眾生，會生起這樣的願望：'啊，愿我們不要有病之法，愿病不要來到我們身上。'但這不是僅憑願望就能達到的，這就是所欲不得苦。諸比丘，對於有死之法的眾生，會生起這樣的願望：'啊，愿我們不要有死之法，愿死不要來到我們身上。'但這不是僅憑願望就能達到的，這就是所欲不得苦。諸比丘，對於有愁、悲、苦、憂、惱之法的眾生，會生起這樣的願望：'啊，愿我們不要有愁、悲、苦、憂、惱之法，愿愁、悲、苦、憂、惱之法不要來到我們身上。'但這不是僅憑願望就能達到的，這就是所欲不得苦。 "諸比丘，什麼是簡而言之的五取蘊苦？即是色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。這些稱為簡而言之的五取蘊苦。諸比丘，這稱為苦聖諦。集諦解說

『『Katamañca, bhikkhave, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā. pī.)] tatratatrābhinandinī. Seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā.

『『Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

『『Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

『『Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

『『Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

『『Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

『『Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

『『Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

『『Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

『『Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

『『Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

『『Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

Nirodhasaccaniddeso

"諸比丘，什麼是苦集聖諦？就是這個導致再生、伴隨喜貪、處處歡喜的愛。即：欲愛、有愛、無有愛。 "諸比丘，這愛在何處生起時生起，在何處安住時安住？世間有可愛、可喜之物，這愛就在那裡生起時生起，在那裡安住時安住。 "什麼是世間可愛、可喜之物？眼在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。耳在世間...鼻在世間...舌在世間...身在世間...意在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。 "色在世間...聲在世間...香在世間...味在世間...觸在世間...法在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。 "眼識在世間...耳識在世間...鼻識在世間...舌識在世間...身識在世間...意識在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。 "眼觸在世間...耳觸在世間...鼻觸在世間...舌觸在世間...身觸在世間...意觸在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。 "眼觸所生受在世間...耳觸所生受在世間...鼻觸所生受在世間...舌觸所生受在世間...身觸所生受在世間...意觸所生受在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。 "色想在世間...聲想在世間...香想在世間...味想在世間...觸想在世間...法想在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。 "色思在世間...聲思在世間...香思在世間...味思在世間...觸思在世間...法思在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。 "色愛在世間...聲愛在世間...香愛在世間...味愛在世間...觸愛在世間...法愛在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。 "色尋在世間...聲尋在世間...香尋在世間...味尋在世間...觸尋在世間...法尋在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。 "色伺在世間...聲伺在世間...香伺在世間...味伺在世間...觸伺在世間...法伺在世間是可愛、可喜之物，這愛在此生起時生起，在此安住時安住。諸比丘，這稱為苦集聖諦。滅諦解說

『『Katamañca, bhikkhave, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

『『Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

『『Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

『『Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

『『Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

『『Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

『『Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

『『Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

『『Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

『『Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

『『Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

『『Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhāmānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

Maggasaccaniddeso

"諸比丘，什麼是苦滅聖諦？就是那愛的無餘離貪、滅盡、舍離、遣返、解脫、無著。 "諸比丘，這愛在何處斷除時斷除，在何處滅盡時滅盡？世間有可愛、可喜之物，這愛就在那裡斷除時斷除，在那裡滅盡時滅盡。 "什麼是世間可愛、可喜之物？眼在世間是可愛、可喜之物，這愛在此斷除時斷除，在此滅盡時滅盡。耳在世間...鼻在世間...舌在世間...身在世間...意在世間是可愛、可喜之物，這愛在此斷除時斷除，在此滅盡時滅盡。 "色在世間...聲在世間...香在世間...味在世間...觸在世間...法在世間是可愛、可喜之物，這愛在此斷除時斷除，在此滅盡時滅盡。 "眼識在世間...耳識在世間...鼻識在世間...舌識在世間...身識在世間...意識在世間是可愛、可喜之物，這愛在此斷除時斷除，在此滅盡時滅盡。 "眼觸在世間...耳觸在世間...鼻觸在世間...舌觸在世間...身觸在世間...意觸在世間是可愛、可喜之物，這愛在此斷除時斷除，在此滅盡時滅盡。 "眼觸所生受在世間...耳觸所生受在世間...鼻觸所生受在世間...舌觸所生受在世間...身觸所生受在世間...意觸所生受在世間是可愛、可喜之物，這愛在此斷除時斷除，在此滅盡時滅盡。 "色想在世間...聲想在世間...香想在世間...味想在世間...觸想在世間...法想在世間是可愛、可喜之物，這愛在此斷除時斷除，在此滅盡時滅盡。 "色思在世間...聲思在世間...香思在世間...味思在世間...觸思在世間...法思在世間是可愛、可喜之物，這愛在此斷除時斷除，在此滅盡時滅盡。 "色愛在世間...聲愛在世間...香愛在世間...味愛在世間...觸愛在世間...法愛在世間是可愛、可喜之物，這愛在此斷除時斷除，在此滅盡時滅盡。 "色尋在世間...聲尋在世間...香尋在世間...味尋在世間...觸尋在世間...法尋在世間是可愛、可喜之物，這愛在此斷除時斷除，在此滅盡時滅盡。 "色伺在世間...聲伺在世間...香伺在世間...味伺在世間...觸伺在世間...法伺在世間是可愛、可喜之物。這愛在此斷除時斷除，在此滅盡時滅盡。諸比丘，這稱為苦滅聖諦。道諦解說

『『Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

『『Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

『『Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

『『Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī [veramaṇi (ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī . Ayaṃ vuccati, bhikkhave, sammāvācā.

『『Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto.

『『Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo.

『『Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

『『Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.

『『Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

『『Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. 『Atthi dhammā』ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

Saccapabbaṃ niṭṭhitaṃ.

Dhammānupassanā niṭṭhitā.

"諸比丘，什麼是趣向苦滅之道聖諦？就是這八支聖道，即：正見、正思惟、正語、正業、正命、正精進、正念、正定。 "諸比丘，什麼是正見？諸比丘，對苦的智，對苦集的智，對苦滅的智，對趣向苦滅之道的智。諸比丘，這稱為正見。 "諸比丘，什麼是正思惟？出離思惟、無恨思惟、無害思惟。諸比丘，這稱為正思惟。 "諸比丘，什麼是正語？離虛妄語、離離間語、離粗惡語、離綺語。諸比丘，這稱為正語。 "諸比丘，什麼是正業？離殺生、離不與取、離欲邪行。諸比丘，這稱為正業。 "諸比丘，什麼是正命？在此，諸比丘，聖弟子舍離邪命，以正命維持生活。諸比丘，這稱為正命。 "諸比丘，什麼是正精進？在此，諸比丘，比丘爲了未生起的惡不善法不生起而生欲、精進、發勤、策勵、不放逸；爲了已生起的惡不善法斷除而生欲、精進、發勤、策勵、不放逸；爲了未生起的善法生起而生欲、精進、發勤、策勵、不放逸；爲了已生起的善法住立、不忘失、增長、廣大、修習、圓滿而生欲、精進、發勤、策勵、不放逸。諸比丘，這稱為正精進。 "諸比丘，什麼是正念？在此，諸比丘，比丘于身觀身而住，熱誠、正知、正念，調伏世間的貪憂；于受觀受而住，熱誠、正知、正念，調伏世間的貪憂；於心觀心而住，熱誠、正知、正念，調伏世間的貪憂；於法觀法而住，熱誠、正知、正念，調伏世間的貪憂。諸比丘，這稱為正念。 "諸比丘，什麼是正定？在此，諸比丘，比丘離欲、離不善法，有尋有伺，由離生喜樂，成就並住于初禪。尋伺寂止，內心安靜，心專一境，無尋無伺，由定生喜樂，成就並住于第二禪。離喜，住于舍，正念正知，以身受樂，聖者說他'舍念樂住'，成就並住于第三禪。舍斷樂與舍斷苦，先前的喜憂已滅，不苦不樂，舍念清凈，成就並住于第四禪。諸比丘，這稱為正定。諸比丘，這稱為趣向苦滅之道聖諦。 "如是，或於內法觀法而住，或於外法觀法而住，或於內外法觀法而住；或於法觀生法而住，或於法觀滅法而住，或於法觀生滅法而住。或者他的念只是確立于'有法'的程度，以便發展智慧和正念。他無所依而住，不執著世間的任何事物。諸比丘，比丘就是這樣於四聖諦中觀法而住。聖諦節終。法隨觀念處終。

『『Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

『『Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci , bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā』』ti.

"諸比丘，若有人如此修習這四念處七年，他可期待兩種果報中的一種：現法中證得究竟智，或者若有餘依，則證得不還果。 "諸比丘，不說七年。若有人如此修習這四念處六年...五年...四年...三年...兩年...一年...諸比丘，不說一年。若有人如此修習這四念處七個月，他可期待兩種果報中的一種：現法中證得究竟智，或者若有餘依，則證得不還果。諸比丘，不說七個月。若有人如此修習這四念處六個月...五個月...四個月...三個月...兩個月...一個月...半個月...諸比丘，不說半個月。若有人如此修習這四念處七天，他可期待兩種果報中的一種：現法中證得究竟智，或者若有餘依，則證得不還果。"

『『『Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā』ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta』』nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.

Mūlapariyāyavaggo niṭṭhito paṭhamo.

Tassuddānaṃ – [ito paraṃ kesuci potthakesu imāpi gāthāyo evaṃ dissanti –§ajaraṃ amataṃ amatādhigamaṃ, phalamagganidassanaṃ dukkhanudaṃ. sahitattaṃ mahārasahassakaraṃ, bhūtamiti sāraṃ vividhaṃ suṇātha.§taḷākaṃ vasupūritaṃ ghammapathe, tividhaggipiḷesitanibbāpanaṃ. byādhipanudanaosadhayo, pacchimasuttapavarā ṭhapitā.§madhumandavarasāmadānaṃ, khiḍḍārati jananimanusaṅghātaṃ. tathā sutte veyyākaraṇā ṭhapitā, sakyaputtānamabhidamanatthāya.§paññāsaṃ ca diyaḍḍhasataṃ, dve ca veyyākaraṇaṃ apare ca. tevanāmagataṃ ca anupubbaṃ, ekamanā nisāmetha mudaggaṃ.]

Mūlasusaṃvaradhammadāyādā, bheravānaṅgaṇākaṅkheyyavatthaṃ;

Sallekhasammādiṭṭhisatipaṭṭhaṃ, vaggavaro asamo susamatto.

"'諸比丘，這是使眾生清凈、超越憂悲、滅盡苦憂、得真理、證涅槃的一乘道，即是四念處。'這就是前面所說的原因。" 世尊如是說。那些比丘滿意歡喜世尊所說。大念處經終第十。根本法門品終第一。其摘要：根本、防護、法嗣、怖畏、無垢、所求、減損、正見、念處，此品無比圓滿。