B0102030401saḷāyatanasaṃyuttaṃ（六處相應）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

Saḷāyatanavaggo

Saḷāyatanasaṃyuttaṃ
Aniccavaggo
Ajjhattāniccasuttaṃ
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 –

『『Cakkhuṃ , bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ aniccaṃ. Yadaniccaṃ…pe… ghānaṃ aniccaṃ. Yadaniccaṃ…pe… jivhā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Kāyo anicco. Yadaniccaṃ…pe… mano anicco. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati , manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Paṭhamaṃ.

Ajjhattadukkhasuttaṃ
『『Cakkhuṃ, bhikkhave, dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ dukkhaṃ…pe… ghānaṃ dukkhaṃ… jivhā dukkhā… kāyo dukkho… mano dukkho. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti. Dutiyaṃ.
Ajjhattānattasuttaṃ
『『Cakkhuṃ, bhikkhave, anattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ anattā…pe… ghānaṃ anattā… jivhā anattā… kāyo anattā… mano anattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti. Tatiyaṃ.
Bāhirāniccasuttaṃ
『『Rūpā , bhikkhave, aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi , na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Catutthaṃ.
Bāhiradukkhasuttaṃ
『『Rūpā , bhikkhave, dukkhā. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Yaṃ dukkhaṃ tadanattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti. Pañcamaṃ.
Bāhirānattasuttaṃ
『『Rūpā, bhikkhave, anattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti. Chaṭṭhaṃ.
Ajjhattāniccātītānāgatasuttaṃ

向彼世尊、阿羅漢、正等正覺者致敬相應部六處品六處相應無常品 1. 內無常經 1. 如是我聞。一時，世尊住舍衛城(現今印度北方邦斯拉瓦斯蒂附近)祇樹給孤獨園。在那裡，世尊對比丘們說道："諸比丘。"那些比丘回答說："尊者。"世尊如是說： "諸比丘，眼是無常的。凡無常者即是苦；凡苦者即是無我。凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。耳是無常的。凡無常者……鼻是無常的。凡無常者……舌是無常的。凡無常者即是苦；凡苦者即是無我。凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。身是無常的。凡無常者……意是無常的。凡無常者即是苦；凡苦者即是無我。凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。諸比丘，如是觀察的多聞聖弟子厭離眼，厭離耳，厭離鼻，厭離舌，厭離身，厭離意。由厭離而離貪；由離貪而解脫；解脫時生起解脫智，了知：'生已盡，梵行已立，所作已辦，不受後有。'"第一。 2. 內苦經 2. "諸比丘，眼是苦的。凡苦者即是無我；凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。耳是苦的……鼻是苦的……舌是苦的……身是苦的……意是苦的。凡苦者即是無我；凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。如是觀察……了知：'不受後有。'"第二。 3. 內無我經 3. "諸比丘，眼是無我的。凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。耳是無我的……鼻是無我的……舌是無我的……身是無我的……意是無我的。凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。如是觀察……了知：'不受後有。'"第三。 4. 外無常經 4. "諸比丘，色是無常的。凡無常者即是苦；凡苦者即是無我。凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。聲……香……味……觸……法是無常的。凡無常者即是苦；凡苦者即是我。凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。諸比丘，如是觀察的多聞聖弟子厭離色，厭離聲，厭離香，厭離味，厭離觸，厭離法。由厭離而離貪；由離貪而解脫；解脫時生起解脫智，了知：'生已盡，梵行已立，所作已辦，不受後有。'"第四。 5. 外苦經 5. "諸比丘，色是苦的。凡苦者即是無我；凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。聲……香……味……觸……法是苦的。凡苦者即是無我。凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。如是觀察……了知：'不受後有。'"第五。 6. 外無我經 6. "諸比丘，色是無我的。凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。聲……香……味……觸……法是無我的。凡無我者，應當以正慧如實觀察'這不是我的，這不是我，這不是我的自我'。如是觀察……了知：'不受後有。'"第六。 7. 內

『『Cakkhuṃ , bhikkhave, aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ aniccaṃ… ghānaṃ aniccaṃ… jivhā aniccā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anicco…pe… mano anicco atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī』』ti. Sattamaṃ.
Ajjhattadukkhātītānāgatasuttaṃ
『『Cakkhuṃ , bhikkhave, dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ dukkhaṃ…pe… ghānaṃ dukkhaṃ…pe… jivhā dukkhā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo dukkho…pe… mano dukkho atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī』』ti. Aṭṭhamaṃ.
Ajjhattānattātītānāgatasuttaṃ
『『Cakkhuṃ , bhikkhave, anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ anattā…pe… ghānaṃ anattā…pe… jivhā anattā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anattā…pe… mano anattā atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī』』ti. Navamaṃ.
Bāhirāniccātītānāgatasuttaṃ
『『Rūpā , bhikkhave, aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; anāgate dhamme nābhinandati; paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī』』ti. Dasamaṃ.
Bāhiradukkhātītānāgatasuttaṃ
『『Rūpā, bhikkhave, dukkhā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati ; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī』』ti…pe. …. Ekādasamaṃ.
Bāhirānattātītānāgatasuttaṃ
內無常過去未來經
"諸比丘，眼是無常的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的眼無所顧戀；不歡喜未來的眼；對現在的眼修習厭離、離貪、滅盡。耳是無常的……鼻是無常的……舌是無常的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的舌無所顧戀；不歡喜未來的舌；對現在的舌修習厭離、離貪、滅盡。身是無常的……意是無常的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的意無所顧戀；不歡喜未來的意；對現在的意修習厭離、離貪、滅盡。"第七。
內苦過去未來經
"諸比丘，眼是苦的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的眼無所顧戀；不歡喜未來的眼；對現在的眼修習厭離、離貪、滅盡。耳是苦的……鼻是苦的……舌是苦的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的舌無所顧戀；不歡喜未來的舌；對現在的舌修習厭離、離貪、滅盡。身是苦的……意是苦的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的意無所顧戀；不歡喜未來的意；對現在的意修習厭離、離貪、滅盡。"第八。
內無我過去未來經
"諸比丘，眼是無我的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的眼無所顧戀；不歡喜未來的眼；對現在的眼修習厭離、離貪、滅盡。耳是無我的……鼻是無我的……舌是無我的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的舌無所顧戀；不歡喜未來的舌；對現在的舌修習厭離、離貪、滅盡。身是無我的……意是無我的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的意無所顧戀；不歡喜未來的意；對現在的意修習厭離、離貪、滅盡。"第九。
外無常過去未來經
"諸比丘，色是無常的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的色無所顧戀；不歡喜未來的色；對現在的色修習厭離、離貪、滅盡。聲……香……味……觸……法是無常的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的法無所顧戀；不歡喜未來的法；對現在的法修習厭離、離貪、滅盡。"第十。
外苦過去未來經
"諸比丘，色是苦的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的色無所顧戀；不歡喜未來的色；對現在的色修習厭離、離貪、滅盡。"……第十一。
外無我過去未來經
『『Rūpā, bhikkhave, anattā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave , sutavā ariyasāvako atītesu dhammesu anapekkho hoti; anāgate dhamme nābhinandati; paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī』』ti. Dvādasamaṃ.

Aniccavaggo paṭhamo.

Tassuddānaṃ –

Aniccaṃ dukkhaṃ anattā ca, tayo ajjhattabāhirā;

Yadaniccena tayo vuttā, te te ajjhattabāhirāti.

Yamakavaggo
Paṭhamapubbesambodhasuttaṃ
Sāvatthinidānaṃ . 『『Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – 『ko nu kho cakkhussa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko sotassa…pe… ko ghānassa… ko jivhāya… ko kāyassa… ko manassa assādo, ko ādīnavo, kiṃ nissaraṇa』nti? Tassa mayhaṃ, bhikkhave, etadahosi – 『yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo. Yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ cakkhussa ādīnavo. Yo cakkhusmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ cakkhussa nissaraṇaṃ. Yaṃ sotaṃ…pe… yaṃ ghānaṃ…pe… yaṃ jivhaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ jivhāya assādo. Yaṃ [yā (sī. syā. kaṃ. pī.)] jivhā aniccā dukkhā vipariṇāmadhammā, ayaṃ jivhāya ādīnavo. Yo jivhāya chandarāgavinayo chandarāgappahānaṃ, idaṃ jivhāya nissaraṇaṃ. Yaṃ kāyaṃ…pe… yaṃ manaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manassa assādo. Yaṃ [yo (sī. syā. kaṃ. ka.)] mano anicco dukkho vipariṇāmadhammo, ayaṃ manassa ādīnavo. Yo manasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ manassa nissaraṇa』』』nti.

『『Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti [sabbatthāpi evameva itisaddena saha dissati] paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti [cetovimutti (sī. pī. ka.) evamuparipi], ayamantimā jāti, natthi dāni punabbhavo』』』ti. Paṭhamaṃ.

Dutiyapubbesambodhasuttaṃ
"諸比丘，色是無我的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的色無所顧戀；不歡喜未來的色；對現在的色修習厭離、離貪、滅盡。聲……香……味……觸……法是無我的，過去未來的；更何況現在的!諸比丘，如是觀察的多聞聖弟子對過去的法無所顧戀；不歡喜未來的法；對現在的法修習厭離、離貪、滅盡。"第十二。無常品第一其摘要：無常、苦、無我，內外各三種；以無常而說，內外各三種。雙品
第一正覺前經
舍衛城因緣。"諸比丘，在我尚未正覺，還是菩薩時，我如是思惟：'眼有什麼味患、出離?耳……鼻……舌……身……意有什麼味患、出離?'諸比丘，我如是思惟：'緣眼而生起樂與喜悅，這是眼的味。眼是無常、苦、變易法，這是眼的患。對眼調伏欲貪、斷除欲貪，這是眼的出離。耳……鼻……緣舌而生起樂與喜悅，這是舌的味。舌是無常、苦、變易法，這是舌的患。對舌調伏欲貪、斷除欲貪，這是舌的出離。身……緣意而生起樂與喜悅，這是意的味。意是無常、苦、變易法，這是意的患。對意調伏欲貪、斷除欲貪，這是意的出離。' "諸比丘，只要我對這六內處的味如實不知味，患如實不知患，出離如實不知出離，我就不曾在天、魔、梵世界中，在沙門、婆羅門、天、人眾中，宣稱已證得無上正等正覺。諸比丘，當我對這六內處的味如實知味，患如實知患，出離如實知出離，我才在天、魔、梵世界中，在沙門、婆羅門、天、人眾中，宣稱已證得無上正等正覺。我生起智見:'我的解脫不動搖，此為最後生，不再有後有。'"第一。
第二正覺前經
『『Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – 『ko nu kho rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saddānaṃ…pe… ko gandhānaṃ… ko rasānaṃ… ko phoṭṭhabbānaṃ… ko dhammānaṃ assādo, ko ādīnavo, kiṃ nissaraṇa』nti? Tassa mayhaṃ, bhikkhave, etadahosi – 『yaṃ kho rūpe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpānaṃ assādo. Yaṃ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṃ rūpānaṃ ādīnavo. Yo rūpesu chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpānaṃ nissaraṇaṃ. Yaṃ sadde… gandhe… rase… phoṭṭhabbe… yaṃ dhamme paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ dhammānaṃ assādo. Yaṃ dhammā aniccā dukkhā vipariṇāmadhammā , ayaṃ dhammānaṃ ādīnavo. Yo dhammesu chandarāgavinayo chandarāgappahānaṃ, idaṃ dhammānaṃ nissaraṇa』』』nti.

『『Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo』』』ti. Dutiyaṃ.

Paṭhamaassādapariyesanasuttaṃ
『『Cakkhussāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo cakkhussa assādo tadajjhagamaṃ. Yāvatā cakkhussa assādo paññāya me so sudiṭṭho. Cakkhussāhaṃ, bhikkhave , ādīnavapariyesanaṃ acariṃ. Yo cakkhussa ādīnavo tadajjhagamaṃ. Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho. Cakkhussāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ cakkhussa nissaraṇaṃ tadajjhagamaṃ. Yāvatā cakkhussa nissaraṇaṃ , paññāya me taṃ sudiṭṭhaṃ. Sotassāhaṃ , bhikkhave… ghānassāhaṃ, bhikkhave… jivhāyāhaṃ bhikkhave, assādapariyesanaṃ acariṃ. Yo jivhāya assādo tadajjhagamaṃ. Yāvatā jivhāya assādo paññāya me so sudiṭṭho. Jivhāyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo jivhāya ādīnavo tadajjhagamaṃ. Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho. Jivhāyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ jivhāya nissaraṇaṃ tadajjhagamaṃ. Yāvatā jivhāya nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Manassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo manassa assādo tadajjhagamaṃ. Yāvatā manassa assādo paññāya me so sudiṭṭho. Manassāhaṃ, bhikkhave , ādīnavapariyesanaṃ acariṃ. Yo manassa ādīnavo tadajjhagamaṃ. Yāvatā manassa ādīnavo paññāya me so sudiṭṭho. Manassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ manassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā manassa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.

『『Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo』』』ti. Tatiyaṃ.

Dutiyaassādapariyesanasuttaṃ
"諸比丘，在我尚未正覺，還是菩薩時，我如是思惟：'色有什麼味患、出離?聲……香……味……觸……法有什麼味患、出離?'諸比丘，我如是思惟：'緣色而生起樂與喜悅，這是色的味。色是無常、苦、變易法，這是色的患。對色調伏欲貪、斷除欲貪，這是色的出離。聲……香……味……觸……緣法而生起樂與喜悅，這是法的味。法是無常、苦、變易法，這是法的患。對法調伏欲貪、斷除欲貪，這是法的出離。' "諸比丘，只要我對這六外處的味如實不知味，患如實不知患，出離如實不知出離，我就不曾在天、魔、梵世界中，在沙門、婆羅門、天、人眾中，宣稱已證得無上正等正覺。諸比丘，當我對這六外處的味如實知味，患如實知患，出離如實知出離，我才在天、魔、梵世界中，在沙門、婆羅門、天、人眾中，宣稱已證得無上正等正覺。我生起智見:'我的解脫不動搖，此為最後生，不再有後有。'"第二。
第一味患求經
"諸比丘，我尋求眼的味。凡是眼的味，我都證得了。眼有多少味，我都以慧善見。諸比丘，我尋求眼的患。凡是眼的患，我都證得了。眼有多少患，我都以慧善見。諸比丘，我尋求眼的出離。凡是眼的出離，我都證得了。眼有多少出離，我都以慧善見。諸比丘，我尋求耳的……諸比丘，我尋求鼻的……諸比丘，我尋求舌的味。凡是舌的味，我都證得了。舌有多少味，我都以慧善見。諸比丘，我尋求舌的患。凡是舌的患，我都證得了。舌有多少患，我都以慧善見。諸比丘，我尋求舌的出離。凡是舌的出離，我都證得了。舌有多少出離，我都以慧善見。諸比丘，我尋求意的味。凡是意的味，我都證得了。意有多少味，我都以慧善見。諸比丘，我尋求意的患。凡是意的患，我都證得了。意有多少患，我都以慧善見。諸比丘，我尋求意的出離。凡是意的出離，我都證得了。意有多少出離，我都以慧善見。 "諸比丘，只要我對這六內處的味不如實知味，患不如實知患，出離不如實知出離……宣稱……我生起智見:'我的解脫不動搖，此為最後生，不再有後有。'"第三。
第二味患求經
『『Rūpānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo rūpānaṃ assādo tadajjhagamaṃ. Yāvatā rūpānaṃ assādo paññāya me so sudiṭṭho. Rūpānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo rūpānaṃ ādīnavo tadajjhagamaṃ. Yāvatā rūpānaṃ ādīnavo paññāya me so sudiṭṭho. Rūpānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ rūpānaṃ nissaraṇaṃ tadajjhagamaṃ. Yāvatā rūpānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Saddānāhaṃ, bhikkhave… gandhānāhaṃ, bhikkhave… rasānāhaṃ, bhikkhave… phoṭṭhabbānāhaṃ, bhikkhave… dhammānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo dhammānaṃ assādo tadajjhagamaṃ. Yāvatā dhammānaṃ assādo paññāya me so sudiṭṭho. Dhammānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo dhammānaṃ ādīnavo tadajjhagamaṃ. Yāvatā dhammānaṃ ādīnavo paññāya me so sudiṭṭho. Dhammānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ dhammānaṃ nissaraṇaṃ tadajjhagamaṃ. Yāvatā dhammānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.

『『Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo』』』ti. Catutthaṃ.

Paṭhamanoceassādasuttaṃ
『『No cedaṃ, bhikkhave, cakkhussa assādo abhavissa, nayidaṃ sattā cakkhusmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṃ sārajjanti. No cedaṃ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṃ sattā cakkhusmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṃ nibbindanti. No cedaṃ, bhikkhave, cakkhussa nissaraṇaṃ abhavissa, nayidaṃ sattā cakkhusmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṃ tasmā sattā cakkhusmā nissaranti. No cedaṃ, bhikkhave, sotassa assādo abhavissa… no cedaṃ, bhikkhave, ghānassa assādo abhavissa… no cedaṃ, bhikkhave, jivhāya assādo abhavissa, nayidaṃ sattā jivhāya sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti. No cedaṃ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṃ sattā jivhāya nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti. No cedaṃ, bhikkhave, jivhāya nissaraṇaṃ abhavissa, nayidaṃ sattā jivhāya nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṃ, tasmā sattā jivhāya nissaranti. No cedaṃ, bhikkhave, kāyassa assādo abhavissa… no cedaṃ, bhikkhave, manassa assādo abhavissa, nayidaṃ sattā manasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṃ sārajjanti. No cedaṃ, bhikkhave, manassa ādīnavo abhavissa, nayidaṃ sattā manasmiṃ nibbindeyyuṃ . Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṃ nibbindanti. No cedaṃ, bhikkhave, manassa nissaraṇaṃ abhavissa, nayidaṃ sattā manasmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṃ, tasmā sattā manasmā nissaranti.

『『Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena [vipariyādikatena (sī. pī.), vipariyādikatena (syā. kaṃ. ka.)] cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu , atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī』』ti. Pañcamaṃ.

Dutiyanoceassādasuttaṃ
"諸比丘，我尋求色的味。凡是色的味，我都證得了。色有多少味，我都以慧善見。諸比丘，我尋求色的患。凡是色的患，我都證得了。色有多少患，我都以慧善見。諸比丘，我尋求色的出離。凡是色的出離，我都證得了。色有多少出離，我都以慧善見。諸比丘，我尋求聲的……諸比丘，我尋求香的……諸比丘，我尋求味的……諸比丘，我尋求觸的……諸比丘，我尋求法的味。凡是法的味，我都證得了。法有多少味，我都以慧善見。諸比丘，我尋求法的患。凡是法的患，我都證得了。法有多少患，我都以慧善見。諸比丘，我尋求法的出離。凡是法的出離，我都證得了。法有多少出離，我都以慧善見。 "諸比丘，只要我對這六外處的味不如實知味，患不如實知患，出離不如實知出離……宣稱……我生起智見:'我的解脫不動搖，此為最後生，不再有後有。'"第四。
第一若無味經
"諸比丘，若眼無味，眾生就不會貪著眼。諸比丘，因為眼有味，所以眾生貪著眼。諸比丘，若眼無患，眾生就不會厭離眼。諸比丘，因為眼有患，所以眾生厭離眼。諸比丘，若眼無出離，眾生就不會出離眼。諸比丘，因為眼有出離，所以眾生出離眼。諸比丘，若耳無味……諸比丘，若鼻無味……諸比丘，若舌無味，眾生就不會貪著舌。諸比丘，因為舌有味，所以眾生貪著舌。諸比丘，若舌無患，眾生就不會厭離舌。諸比丘，因為舌有患，所以眾生厭離舌。諸比丘，若舌無出離，眾生就不會出離舌。諸比丘，因為舌有出離，所以眾生出離舌。諸比丘，若身無味……諸比丘，若意無味，眾生就不會貪著意。諸比丘，因為意有味，所以眾生貪著意。諸比丘，若意無患，眾生就不會厭離意。諸比丘，因為意有患，所以眾生厭離意。諸比丘，若意無出離，眾生就不會出離意。諸比丘，因為意有出離，所以眾生出離意。 "諸比丘，只要眾生對這六內處的味不如實知味，患不如實知患，出離不如實知出離，諸比丘，眾生就不能在天、魔、梵世界中，在沙門、婆羅門、天、人眾中，解脫、離系、解放，以無障礙心而住。諸比丘，當衆生對這六內處的味如實知味，患如實知患，出離如實知出離，諸比丘，眾生就能在天、魔、梵世界中，在沙門、婆羅門、天、人眾中，解脫、離系、解放，以無障礙心而住。"第五。
第二若無味經
『『No cedaṃ, bhikkhave, rūpānaṃ assādo abhavissa, nayidaṃ sattā rūpesu sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ assādo, tasmā sattā rūpesu sārajjanti. No cedaṃ, bhikkhave, rūpānaṃ ādīnavo abhavissa, nayidaṃ sattā rūpesu nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ ādīnavo, tasmā sattā rūpesu nibbindanti. No cedaṃ, bhikkhave, rūpānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā rūpehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ nissaraṇaṃ, tasmā sattā rūpehi nissaranti. No cedaṃ, bhikkhave, saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ assādo abhavissa, nayidaṃ sattā dhammesu sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ assādo, tasmā sattā dhammesu sārajjanti. No cedaṃ, bhikkhave, dhammānaṃ ādīnavo abhavissa, nayidaṃ sattā dhammesu nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ ādīnavo, tasmā sattā dhammesu nibbindanti. No cedaṃ, bhikkhave, dhammānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā dhammehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ nissaraṇaṃ, tasmā sattā dhammehi nissaranti.

『『Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu , neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave , sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī』』ti. Chaṭṭhaṃ.

Paṭhamābhinandasuttaṃ
『『Yo , bhikkhave, cakkhuṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo sotaṃ…pe… yo ghānaṃ…pe… yo jivhaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo kāyaṃ…pe… yo manaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā』』ti vadāmi.

『『Yo ca kho, bhikkhave, cakkhuṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo sotaṃ…pe… yo ghānaṃ…pe… yo jivhaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo kāyaṃ…pe… yo manaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā』』ti vadāmi. Sattamaṃ.

Dutiyābhinandasuttaṃ
『『Yo, bhikkhave, rūpe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo sadde…pe… gandhe… rase… phoṭṭhabbe… dhamme abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā』』ti vadāmi.

『『Yo ca kho, bhikkhave, rūpe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi . Yo sadde…pe… gandhe… rase… phoṭṭhabbe… dhamme nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā』』ti vadāmi. Aṭṭhamaṃ.

Paṭhamadukkhuppādasuttaṃ
『『Yo , bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo sotassa…pe… yo ghānassa… yo jivhāya… yo kāyassa… yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.

『『Yo ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo sotassa… yo ghānassa… yo jivhāya… yo kāyassa… yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo』』ti. Navamaṃ.

Dutiyadukkhuppādasuttaṃ
"諸比丘，若色無味，眾生就不會貪著色。諸比丘，因為色有味，所以眾生貪著色。諸比丘，若色無患，眾生就不會厭離色。諸比丘，因為色有患，所以眾生厭離色。諸比丘，若色無出離，眾生就不會出離色。諸比丘，因為色有出離，所以眾生出離色。諸比丘，若聲……香……味……觸……法無味，眾生就不會貪著法。諸比丘，因為法有味，所以眾生貪著法。諸比丘，若法無患，眾生就不會厭離法。諸比丘，因為法有患，所以眾生厭離法。諸比丘，若法無出離，眾生就不會出離法。諸比丘，因為法有出離，所以眾生出離法。 "諸比丘，只要眾生對這六外處的味不如實知味，患不如實知患，出離不如實知出離，諸比丘，眾生就不能在天、魔、梵世界中，在沙門、婆羅門、天、人眾中，解脫、離系、解放，以無障礙心而住。諸比丘，當衆生對這六外處的味如實知味，患如實知患，出離如實知出離，諸比丘，眾生就能在天、魔、梵世界中，在沙門、婆羅門、天、人眾中，解脫、離系、解放，以無障礙心而住。"第六。
第一歡喜經
"諸比丘，誰歡喜眼，誰就歡喜苦。誰歡喜苦，我說他未解脫苦。誰歡喜耳……誰歡喜鼻……誰歡喜舌，誰就歡喜苦。誰歡喜苦，我說他未解脫苦。誰歡喜身……誰歡喜意，誰就歡喜苦。誰歡喜苦，我說他未解脫苦。 "諸比丘，誰不歡喜眼，誰就不歡喜苦。誰不歡喜苦，我說他已解脫苦。誰不歡喜耳……誰不歡喜鼻……誰不歡喜舌，誰就不歡喜苦。誰不歡喜苦，我說他已解脫苦。誰不歡喜身……誰不歡喜意，誰就不歡喜苦。誰不歡喜苦，我說他已解脫苦。"第七。
第二歡喜經
"諸比丘，誰歡喜色，誰就歡喜苦。誰歡喜苦，我說他未解脫苦。誰歡喜聲……香……味……觸……法，誰就歡喜苦。誰歡喜苦，我說他未解脫苦。 "諸比丘，誰不歡喜色，誰就不歡喜苦。誰不歡喜苦，我說他已解脫苦。誰不歡喜聲……香……味……觸……法，誰就不歡喜苦。誰不歡喜苦，我說他已解脫苦。"第八。
第一苦生起經
"諸比丘，眼的生起、住立、出生、顯現，是苦的生起，病的住立，老死的顯現。耳的……鼻的……舌的……身的……意的生起、住立、出生、顯現，是苦的生起，病的住立，老死的顯現。 "諸比丘，眼的滅盡、平息、消失，是苦的滅盡，病的平息，老死的消失。耳的……鼻的……舌的……身的……意的滅盡、平息、消失，是苦的滅盡，病的平息，老死的消失。"第九。
第二苦生起經
『『Yo, bhikkhave, rūpānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo saddānaṃ…pe… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.

『『Yo ca kho, bhikkhave, rūpānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo saddānaṃ…pe… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo』』ti. Dasamaṃ.

Yamakavaggo dutiyo.

Tassuddānaṃ –

Sambodhena duve vuttā, assādena apare duve;

No cetena duve vuttā, abhinandena apare duve;

Uppādena duve vuttā, vaggo tena pavuccatīti.

Sabbavaggo
Sabbasuttaṃ
Sāvatthinidānaṃ . 『『Sabbaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha. Kiñca, bhikkhave, sabbaṃ? Cakkhuñceva rūpā ca, sotañca [sotañceva (?) evamitarayugalesupi] saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca – idaṃ vuccati, bhikkhave, sabbaṃ. Yo, bhikkhave, evaṃ vadeyya – 『ahametaṃ sabbaṃ paccakkhāya aññaṃ sabbaṃ paññāpessāmī』ti, tassa vācāvatthukamevassa [vācāvatthurevassa (sī. pī.), vācāvatthudevassa (syā. kaṃ.)]; puṭṭho ca na sampāyeyya, uttariñca vighātaṃ āpajjeyya. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmi』』nti. Paṭhamaṃ.
Pahānasuttaṃ
『『Sabbappahānāya [sabbaṃ pahānāya (syā. kaṃ. ka.)] vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbappahānāya dhammo? Cakkhuṃ, bhikkhave, pahātabbaṃ, rūpā pahātabbā, cakkhuviññāṇaṃ pahātabbaṃ, cakkhusamphasso pahātabbo , yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ…pe… yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ… yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṃ pahātabbaṃ, jivhāsamphasso pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Kāyo pahātabbo… mano pahātabbo, dhammā pahātabbā, manoviññāṇaṃ pahātabbaṃ, manosamphasso pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Ayaṃ kho, bhikkhave, sabbappahānāya dhammo』』ti. Dutiyaṃ.
Abhiññāpariññāpahānasuttaṃ
『『Sabbaṃ abhiññā pariññā pahānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo? Cakkhuṃ, bhikkhave, abhiññā pariññā pahātabbaṃ, rūpā abhiññā pariññā pahātabbā , cakkhuviññāṇaṃ abhiññā pariññā pahātabbaṃ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ…pe… jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṃ abhiññā pariññā pahātabbaṃ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. Kāyo abhiññā pariññā pahātabbo… mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṃ abhiññā pariññā pahātabbaṃ, manosamphasso abhiññā pariññā pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. Ayaṃ kho, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo』』ti. Tatiyaṃ.
Paṭhamaaparijānanasuttaṃ
"諸比丘，色的生起、住立、出生、顯現，是苦的生起，病的住立，老死的顯現。聲的……香的……味的……觸的……法的生起、住立、出生、顯現，是苦的生起，病的住立，老死的顯現。 "諸比丘，色的滅盡、平息、消失，是苦的滅盡，病的平息，老死的消失。聲的……香的……味的……觸的……法的滅盡、平息、消失，是苦的滅盡，病的平息，老死的消失。"第十。雙品第二其摘要：以正覺說二經，以味說另二經；以若無說二經，以歡喜說另二經；以生起說二經，故稱此品。一切品
一切經
舍衛城因緣。"諸比丘，我將為你們說一切。請聽。諸比丘，什麼是一切?眼與色，耳與聲，鼻與香，舌與味，身與觸，意與法——諸比丘，這稱為一切。諸比丘，若有人說:'我捨棄此一切，將施設另一個一切'，那只是他的空談；被問及時他無法解釋，而且會陷入更大的困擾。為什麼?諸比丘，因為那是不可能的。"第一。
斷經
"諸比丘，我將為你們說斷一切的法。請聽。諸比丘，什麼是斷一切的法?諸比丘，應斷眼，應斷色，應斷眼識，應斷眼觸，凡緣眼觸所生的感受，或樂或苦或不苦不樂，也應斷除……凡緣耳觸所生的感受，或樂或苦或不苦不樂，也應斷除……凡緣鼻觸所生的感受，或樂或苦或不苦不樂，也應斷除。應斷舌，應斷味，應斷舌識，應斷舌觸，凡緣舌觸所生的感受，或樂或苦或不苦不樂，也應斷除。應斷身……應斷意，應斷法，應斷意識，應斷意觸，凡緣意觸所生的感受，或樂或苦或不苦不樂，也應斷除。諸比丘，這就是斷一切的法。"第二。
證知遍知斷經
"諸比丘，我將為你們說證知遍知斷一切的法。請聽。諸比丘，什麼是證知遍知斷一切的法?諸比丘，應證知遍知斷眼，應證知遍知斷色，應證知遍知斷眼識，應證知遍知斷眼觸，凡緣眼觸所生的感受，或樂或苦或不苦不樂，也應證知遍知斷除……應證知遍知斷舌，應證知遍知斷味，應證知遍知斷舌識，應證知遍知斷舌觸，凡緣舌觸所生的感受，或樂或苦或不苦不樂，也應證知遍知斷除。應證知遍知斷身……應證知遍知斷意，應證知遍知斷法，應證知遍知斷意識，應證知遍知斷意觸，凡緣意觸所生的感受，或樂或苦或不苦不樂，也應證知遍知斷除。諸比丘，這就是證知遍知斷一切的法。"第三。
第一不遍知經
『『Sabbaṃ , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpe anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhuviññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhusamphassaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya…pe… jivhaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rase…pe… jivhāviññāṇaṃ…pe… jivhāsamphassaṃ…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kāyaṃ…pe… manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Dhamme…pe… manoviññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.

『『Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kiñca , bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? Cakkhuṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Rūpe abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Cakkhuviññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Cakkhusamphassaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya…pe… jivhaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Rase…pe… jivhāviññāṇaṃ…pe… jivhāsamphassaṃ…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kāyaṃ…pe… manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Dhamme…pe… manoviññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā』』ti. Catutthaṃ.

Dutiyaaparijānanasuttaṃ
"諸比丘，不證知一切、不遍知、不離貪、不斷舍，就不能滅盡苦。諸比丘，不證知什麼、不遍知、不離貪、不斷舍，就不能滅盡苦?諸比丘，不證知眼、不遍知、不離貪、不斷舍，就不能滅盡苦。不證知色、不遍知、不離貪、不斷舍，就不能滅盡苦。不證知眼識、不遍知、不離貪、不斷舍，就不能滅盡苦。不證知眼觸、不遍知、不離貪、不斷舍，就不能滅盡苦。凡緣眼觸所生的感受，或樂或苦或不苦不樂，不證知它、不遍知、不離貪、不斷舍，就不能滅盡苦……不證知舌、不遍知、不離貪、不斷舍，就不能滅盡苦。味……舌識……舌觸……凡緣舌觸所生的感受，或樂或苦或不苦不樂，不證知它、不遍知、不離貪、不斷舍，就不能滅盡苦。身……不證知意、不遍知、不離貪、不斷舍，就不能滅盡苦。法……意識……意觸……凡緣意觸所生的感受，或樂或苦或不苦不樂，不證知它、不遍知、不離貪、不斷舍，就不能滅盡苦。諸比丘，這就是不證知一切、不遍知、不離貪、不斷舍，就不能滅盡苦。 "諸比丘，證知一切、遍知、離貪、斷舍，就能滅盡苦。諸比丘，證知什麼、遍知、離貪、斷舍，就能滅盡苦?諸比丘，證知眼、遍知、離貪、斷舍，就能滅盡苦。證知色、遍知、離貪、斷舍，就能滅盡苦。證知眼識、遍知、離貪、斷舍，就能滅盡苦。證知眼觸、遍知、離貪、斷舍，就能滅盡苦。凡緣眼觸所生的感受，或樂或苦或不苦不樂，證知它、遍知、離貪、斷舍，就能滅盡苦……證知舌、遍知、離貪、斷舍，就能滅盡苦。味……舌識……舌觸……凡緣舌觸所生的感受，或樂或苦或不苦不樂，證知它、遍知、離貪、斷舍，就能滅盡苦。身……證知意、遍知、離貪、斷舍，就能滅盡苦。法……意識……意觸……凡緣意觸所生的感受，或樂或苦或不苦不樂，證知它、遍知、離貪、斷舍，就能滅盡苦。諸比丘，這就是證知一切、遍知、離貪、斷舍，就能滅盡苦。"第四。
第二不遍知經
『『Sabbaṃ , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? Yañca, bhikkhave , cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā…pe… yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā – idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.

『『Sabbaṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā…pe… yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā – idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā』』ti. Pañcamaṃ.

Ādittasuttaṃ
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena. Tatra kho bhagavā bhikkhū āmantesi – 『『sabbaṃ, bhikkhave, ādittaṃ. Kiñca, bhikkhave, sabbaṃ ādittaṃ? Cakkhu [cakkhuṃ (sī. syā. kaṃ. pī.)], bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? 『Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta』nti vadāmi…pe… jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ, jivhāsamphasso āditto . Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? 『Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta』nti vadāmi…pe… mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ, manosamphasso āditto. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? 『Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta』nti vadāmi. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati …pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsūti. Chaṭṭhaṃ.
Addhabhūtasuttaṃ
"諸比丘，不證知一切、不遍知、不離貪、不斷舍，就不能滅盡苦。諸比丘，不證知什麼一切、不遍知、不離貪、不斷舍，就不能滅盡苦?諸比丘，眼和色，眼識，以及眼識所識知的法……舌和味，舌識，以及舌識所識知的法；身和觸，身識，以及身識所識知的法；意和法，意識，以及意識所識知的法——諸比丘，不證知這一切、不遍知、不離貪、不斷舍，就不能滅盡苦。 "諸比丘，證知一切、遍知、離貪、斷舍，就能滅盡苦。諸比丘，證知什麼一切、遍知、離貪、斷舍，就能滅盡苦?諸比丘，眼和色，眼識，以及眼識所識知的法……舌和味，舌識，以及舌識所識知的法；身和觸，身識，以及身識所識知的法；意和法，意識，以及意識所識知的法——諸比丘，證知這一切、遍知、離貪、斷舍，就能滅盡苦。"第五。
燃燒經
有一次，世尊與一千比丘一起住在伽耶（Gayā）的伽耶山頂。在那裡，世尊對比丘們說："諸比丘，一切都在燃燒。諸比丘，什麼是一切在燃燒?諸比丘，眼在燃燒，色在燃燒，眼識在燃燒，眼觸在燃燒。凡緣眼觸所生的感受，或樂或苦或不苦不樂，那也在燃燒。被什麼燃燒?我說被貪火、嗔火、癡火燃燒，被生、老、死、愁、悲、苦、憂、惱燃燒……舌在燃燒，味在燃燒，舌識在燃燒，舌觸在燃燒。凡緣舌觸所生的感受，或樂或苦或不苦不樂，那也在燃燒。被什麼燃燒?我說被貪火、嗔火、癡火燃燒，被生、老、死、愁、悲、苦、憂、惱燃燒……意在燃燒，法在燃燒，意識在燃燒，意觸在燃燒。凡緣意觸所生的感受，或樂或苦或不苦不樂，那也在燃燒。被什麼燃燒?我說被貪火、嗔火、癡火燃燒，被生、老、死、愁、悲、苦、憂、惱燃燒。諸比丘，多聞聖弟子如是觀察，就厭離眼，厭離色，厭離眼識，厭離眼觸，凡緣眼觸所生的感受，或樂或苦或不苦不樂，也厭離那個……凡緣意觸所生的感受，或樂或苦或不苦不樂，也厭離那個。由厭離而離貪；由離貪而解脫；解脫時生起解脫智:'生已盡，梵行已立，所作已辦，不受後有。'"世尊如是說。那些比丘滿意歡喜世尊所說。當此解說被說時，那一千比丘的心無取著而從諸漏解脫。第六。
被壓迫經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi – 『『sabbaṃ, bhikkhave, addhabhūtaṃ [andhabhūtaṃ (sī. syā. kaṃ.)]. Kiñca , bhikkhave, sabbaṃ addhabhūtaṃ? Cakkhu, bhikkhave, addhabhūtaṃ, rūpā addhabhūtā, cakkhuviññāṇaṃ addhabhūtaṃ, cakkhusamphasso addhabhūto, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? 『Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta』nti vadāmi…pe… jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṃ addhabhūtaṃ, jivhāsamphasso addhabhūto, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? 『Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta』nti vadāmi. Kāyo addhabhūto…pe… mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṃ addhabhūtaṃ, manosamphasso addhabhūto, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? 『Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta』nti vadāmi. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati , virāgā vimuccati, vimuttasmiṃ 『vimutta』miti ñāṇaṃ hoti, 『khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Sattamaṃ.
Samugghātasāruppasuttaṃ
如是我聞。一時，世尊住在王舍城（Rājagaha）竹林（Veḷuvana）栗鼠飼養處。在那裡，世尊對比丘們說："諸比丘，一切都被壓迫。諸比丘，什麼是一切被壓迫?諸比丘，眼被壓迫，色被壓迫，眼識被壓迫，眼觸被壓迫，凡緣眼觸所生的感受，或樂或苦或不苦不樂，那也被壓迫。被什麼壓迫?我說被生、老、死、愁、悲、苦、憂、惱壓迫……舌被壓迫，味被壓迫，舌識被壓迫，舌觸被壓迫，凡緣舌觸所生的感受，或樂或苦或不苦不樂，那也被壓迫。被什麼壓迫?我說被生、老、死、愁、悲、苦、憂、惱壓迫。身被壓迫……意被壓迫，法被壓迫，意識被壓迫，意觸被壓迫，凡緣意觸所生的感受，或樂或苦或不苦不樂，那也被壓迫。被什麼壓迫?我說被生、老、死、愁、悲、苦、憂、惱壓迫。諸比丘，多聞聖弟子如是觀察，就厭離眼，厭離色，厭離眼識，厭離眼觸……凡緣意觸所生的感受，或樂或苦或不苦不樂，也厭離那個。由厭離而離貪；由離貪而解脫；解脫時生起解脫智:'生已盡，梵行已立，所作已辦，不受後有。'"第七。
根除適宜經
『『Sabbamaññitasamugghātasāruppaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmīti. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati. Cakkhuviññāṇaṃ na maññati, cakkhuviññāṇasmiṃ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṃ meti na maññati. Cakkhusamphassaṃ na maññati, cakkhusamphassasmiṃ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati , tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati…pe… jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati. Jivhāviññāṇaṃ na maññati, jivhāviññāṇasmiṃ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṃ meti na maññati. Jivhāsamphassaṃ na maññati, jivhāsamphassasmiṃ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati…pe… manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati. Manoviññāṇaṃ na maññati, manoviññāṇasmiṃ na maññati, manoviññāṇato na maññati, manoviññāṇaṃ meti na maññati. Manosamphassaṃ na maññati, manosamphassasmiṃ na maññati, manosamphassato na maññati, manosamphasso meti na maññati . Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Sabbaṃ na maññati, sabbasmiṃ na maññati, sabbato na maññati, sabbaṃ meti na maññati. So evaṃ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā』』ti. Aṭṭhamaṃ.
Paṭhamasamugghātasappāyasuttaṃ
"諸比丘，我將為你們說適宜于根除一切我慢的道路。請聽，請善思維，我將說。諸比丘，什麼是適宜于根除一切我慢的道路?在此，諸比丘，比丘不認為眼，不認為在眼中，不認為從眼而來，不認為眼是我的。不認為色，不認為在色中，不認為從色而來，不認為色是我的。不認為眼識，不認為在眼識中，不認為從眼識而來，不認為眼識是我的。不認為眼觸，不認為在眼觸中，不認為從眼觸而來，不認為眼觸是我的。凡緣眼觸所生的感受，或樂或苦或不苦不樂，他也不認為那個，不認為在那個中，不認為從那個而來，不認為那個是我的……不認為舌，不認為在舌中，不認為從舌而來，不認為舌是我的。不認為味，不認為在味中，不認為從味而來，不認為味是我的。不認為舌識，不認為在舌識中，不認為從舌識而來，不認為舌識是我的。不認為舌觸，不認為在舌觸中，不認為從舌觸而來，不認為舌觸是我的。凡緣舌觸所生的感受，或樂或苦或不苦不樂，他也不認為那個，不認為在那個中，不認為從那個而來，不認為那個是我的……不認為意，不認為在意中，不認為從意而來，不認為意是我的。不認為法，不認為在法中，不認為從法而來，不認為法是我的。不認為意識，不認為在意識中，不認為從意識而來，不認為意識是我的。不認為意觸，不認為在意觸中，不認為從意觸而來，不認為意觸是我的。凡緣意觸所生的感受，或樂或苦或不苦不樂，他也不認為那個，不認為在那個中，不認為從那個而來，不認為那個是我的。不認為一切，不認為在一切中，不認為從一切而來，不認為一切是我的。他如是不認為，就不執取世間的任何事物。不執取則不恐懼。不恐懼則親自般涅槃。他了知:'生已盡，梵行已立，所作已辦，不受後有。'諸比丘，這就是適宜于根除一切我慢的道路。"第八。
第一根除有益經
『『Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. Rūpe na maññati…pe… cakkhuviññāṇaṃ na maññati, cakkhusamphassaṃ na maññati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati…pe… jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati…pe… jivhāviññāṇaṃ na maññati, jivhāsamphassaṃ na maññati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati…pe… manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati…pe… manoviññāṇaṃ na maññati, manosamphassaṃ na maññati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati. Yāvatā, bhikkhave, khandhadhātuāyatanaṃ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. So evaṃ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti . Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā』』ti. Navamaṃ.
Dutiyasamugghātasappāyasuttaṃ

"諸比丘，我將為你們宣說能斷除一切我慢的有益修行道。請諦聽。諸比丘，什麼是能斷除一切我慢的有益修行道呢？在此，諸比丘，比丘不認為眼是我，不認為我在眼中，不認為我從眼而來，不認為眼是我的。不認為色是我......不認為眼識是我，不認為眼觸是我，不認為緣眼觸所生的感受，無論是樂、苦、不苦不樂，是我，也不認為我在其中，不認為我從其而來，不認為它是我的。諸比丘，凡是認為是我，認為我在其中，認為我從其而來，認為它是我的，那就會有變異。世間執著于有，樂於有，因變異而......不認為舌是我，不認為我在舌中，不認為我從舌而來，不認為舌是我的。不認為味是我......不認為舌識是我，不認為舌觸是我。不認為緣舌觸所生的感受，無論是樂、苦、不苦不樂，是我，也不認為我在其中，不認為我從其而來，不認為它是我的。諸比丘，凡是認為是我，認為我在其中，認為我從其而來，認為它是我的，那就會有變異。世間執著于有，樂於有，因變異而......不認為意是我，不認為我在意中，不認為我從意而來，不認為意是我的。不認為法是我......不認為意識是我，不認為意觸是我。不認為緣意觸所生的感受，無論是樂、苦、不苦不樂，是我，也不認為我在其中，不認為我從其而來，不認為它是我的。諸比丘，凡是認為是我，認為我在其中，認為我從其而來，認為它是我的，那就會有變異。世間執著于有，樂於有，因變異而。諸比丘，乃至蘊、界、處，他都不認為是我，不認為我在其中，不認為我從其而來，不認為它是我的。他如此不執著，不執取世間的任何事物。不執取則不恐懼。不恐懼則自身證得涅槃。他了知：'生已盡，梵行已立，所作已辦，不受後有。'諸比丘，這就是能斷除一切我慢的有益修行道。"第九。第二斷除有益經

『『Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?

『『Taṃ kiṃ maññatha, bhikkhave, cakkhuṃ niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ , bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ bhante』』.

『『Rūpā…pe… cakkhuviññāṇaṃ… cakkhusamphasso nicco vā anicco vā』』ti?

『『Anicco, bhante』』…pe….

『『Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』…pe….

『『Jivhā niccā vā aniccā vā』』ti?

『『Aniccā bhante』』…pe….

『『Rasā… jivhāviññāṇaṃ… jivhāsamphasso…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』…pe… dhammā… manoviññāṇaṃ… manosamphasso nicco vā anicco vāti?

『『Anicco, bhante』』.

『『Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti . Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā』』ti. Dasamaṃ.

Sabbavaggo tatiyo.

Tassuddānaṃ –

Sabbañca dvepi pahānā, parijānāpare duve;

Ādittaṃ addhabhūtañca, sāruppā dve ca sappāyā;

Vaggo tena pavuccatīti.

Jātidhammavaggo

1-10. Jātidhammādisuttadasakaṃ

Sāvatthinidānaṃ . Tatra kho…pe… 『『sabbaṃ, bhikkhave, jātidhammaṃ. Kiñca, bhikkhave, sabbaṃ jātidhammaṃ? Cakkhu, bhikkhave, jātidhammaṃ. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso jātidhammo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ…pe… jivhā… rasā… jivhāviññāṇaṃ… jivhāsamphasso… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. Kāyo…pe... mano jātidhammo, dhammā jātidhammā, manoviññāṇaṃ jātidhammaṃ, manosamphasso jātidhammo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi… cakkhuviññāṇepi… cakkhusamphassepi…pe… nāparaṃ itthattāyāti pajānātī』』ti. Paṭhamaṃ.
『『Sabbaṃ , bhikkhave, jarādhammaṃ…pe… saṃkhittaṃ. Dutiyaṃ.
『『Sabbaṃ, bhikkhave, byādhidhammaṃ…pe…. Tatiyaṃ.
『『Sabbaṃ, bhikkhave, maraṇadhammaṃ…pe…. Catutthaṃ.
『『Sabbaṃ, bhikkhave, sokadhammaṃ…pe…. Pañcamaṃ.
『『Sabbaṃ, bhikkhave, saṃkilesikadhammaṃ…pe…. Chaṭṭhaṃ.

"諸比丘，我將為你們宣說能斷除一切我慢的有益修行道。請諦聽。諸比丘，什麼是能斷除一切我慢的有益修行道呢？ "諸比丘，你們認為如何，眼是常還是無常？" "無常，世尊。" "那麼，無常的是苦還是樂？" "是苦，世尊。" "對於無常、苦、變異之法，認為'這是我的，這是我，這是我的自我'，這樣觀察合適嗎？" "不合適，世尊。" "色......眼識......眼觸是常還是無常？" "無常，世尊。"...... "緣眼觸所生的感受，無論是樂、苦、不苦不樂，是常還是無常？" "無常，世尊。" "那麼，無常的是苦還是樂？" "是苦，世尊。" "對於無常、苦、變異之法，認為'這是我的，這是我，這是我的自我'，這樣觀察合適嗎？" "不合適，世尊。"...... "舌是常還是無常？" "無常，世尊。"...... "味......舌識......舌觸......緣舌觸所生的感受，無論是樂、苦、不苦不樂，是常還是無常？" "無常，世尊。"......法......意識......意觸是常還是無常？" "無常，世尊。" "緣意觸所生的感受，無論是樂、苦、不苦不樂，是常還是無常？" "無常，世尊。" "那麼，無常的是苦還是樂？" "是苦，世尊。" "對於無常、苦、變異之法，認為'這是我的，這是我，這是我的自我'，這樣觀察合適嗎？" "不合適，世尊。" "諸比丘，如是觀察的多聞聖弟子厭離眼，厭離色，厭離眼識，厭離眼觸。緣眼觸所生的感受，無論是樂、苦、不苦不樂，也厭離......厭離舌，厭離味......緣舌觸所生的感受，無論是樂、苦、不苦不樂，也厭離。厭離意，厭離法，厭離意識，厭離意觸。緣意觸所生的感受，無論是樂、苦、不苦不樂，也厭離。由厭離而離貪；由離貪而解脫；解脫時生起解脫智。他了知：'生已盡，梵行已立，所作已辦，不受後有。'諸比丘，這就是能斷除一切我慢的有益修行道。"第十。第三品一切品完。其攝頌：一切及兩斷，兩遍知，燃燒及半生，兩適應兩有益，以此稱為品。生法品 1-10. 生法等十經舍衛城因緣。在那裡......（世尊說：）"諸比丘，一切都是生法。諸比丘，什麼是一切生法呢？諸比丘，眼是生法。色......眼識......眼觸是生法。緣眼觸所生的感受，無論是樂、苦、不苦不樂，也是生法......舌......味......舌識......舌觸......緣舌觸所生的感受，無論是樂、苦、不苦不樂，也是生法。身......意是生法，法是生法，意識是生法，意觸是生法。緣意觸所生的感受，無論是樂、苦、不苦不樂，也是生法。諸比丘，如是觀察的多聞聖弟子厭離眼，厭離色......厭離眼識......厭離眼觸......了知'不受後有'。"第一。 "諸比丘，一切都是老法......"（略）。第二。 "諸比丘，一切都是病法......"。第三。 "諸比丘，一切都是死法......"。第四。 "諸比丘，一切都是憂法......"。第五。 "諸比丘，一切都是染污法......"。第六。

『『Sabbaṃ , bhikkhave, khayadhammaṃ…pe…. Sattamaṃ.
『『Sabbaṃ, bhikkhave, vayadhammaṃ…pe…. Aṭṭhamaṃ.
『『Sabbaṃ, bhikkhave, samudayadhammaṃ…pe…. Navamaṃ.
『『Sabbaṃ, bhikkhave, nirodhadhammaṃ…pe…. Dasamaṃ.

Jātidhammavaggo catuttho.

Tassuddānaṃ –

Jātijarābyādhimaraṇaṃ, soko ca saṃkilesikaṃ;

Khayavayasamudayaṃ, nirodhadhammena te dasāti.

Sabbaaniccavaggo

1-9. Aniccādisuttanavakaṃ

Sāvatthinidānaṃ . Tatra kho…pe… 『『sabbaṃ, bhikkhave, aniccaṃ. Kiñca, bhikkhave, sabbaṃ aniccaṃ? Cakkhu, bhikkhave, aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ…pe… jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Kāyo anicco…pe… mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Paṭhamaṃ.
『『Sabbaṃ , bhikkhave, dukkhaṃ…pe…. Dutiyaṃ.
『『Sabbaṃ, bhikkhave, anattā…pe…. Tatiyaṃ.
『『Sabbaṃ , bhikkhave, abhiññeyyaṃ…pe… . Catutthaṃ.
『『Sabbaṃ, bhikkhave, pariññeyyaṃ…pe…. Pañcamaṃ.
『『Sabbaṃ, bhikkhave, pahātabbaṃ…pe…. Chaṭṭhaṃ.
『『Sabbaṃ, bhikkhave, sacchikātabbaṃ…pe… . Sattamaṃ.
『『Sabbaṃ, bhikkhave, abhiññāpariññeyyaṃ…pe…. Aṭṭhamaṃ.
『『Sabbaṃ , bhikkhave, upaddutaṃ…pe…. Navamaṃ.
Upassaṭṭhasuttaṃ

"諸比丘，一切都是滅法......"。第七。 "諸比丘，一切都是衰法......"。第八。 "諸比丘，一切都是集法......"。第九。 "諸比丘，一切都是滅法......"。第十。第四品生法品完。其攝頌：生老病死，憂及染污，滅衰集，以滅法為十。一切無常品 1-9. 無常等九經舍衛城因緣。在那裡......（世尊說：）"諸比丘，一切都是無常。諸比丘，什麼是一切無常呢？諸比丘，眼是無常，色是無常，眼識是無常，眼觸是無常。緣眼觸所生的感受，無論是樂、苦、不苦不樂，也是無常......舌是無常，味是無常，舌識是無常，舌觸是無常。緣舌觸所生的感受，無論是樂、苦、不苦不樂，也是無常。身是無常......意是無常，法是無常，意識是無常，意觸是無常。緣意觸所生的感受，無論是樂、苦、不苦不樂，也是無常。諸比丘，如是觀察的多聞聖弟子厭離眼，厭離色，厭離眼識，厭離眼觸。緣眼觸所生的感受，無論是樂、苦、不苦不樂，也厭離......厭離意，厭離法，厭離意識，厭離意觸，緣意觸所生的感受，無論是樂、苦、不苦不樂，也厭離。由厭離而離貪；由離貪而解脫；解脫時生起解脫智。他了知：'生已盡，梵行已立，所作已辦，不受後有。'"第一。 "諸比丘，一切都是苦......"。第二。 "諸比丘，一切都是無我......"。第三。 "諸比丘，一切都應證知......"。第四。 "諸比丘，一切都應遍知......"。第五。 "諸比丘，一切都應斷......"。第六。 "諸比丘，一切都應證......"。第七。 "諸比丘，一切都應證知和遍知......"。第八。 "諸比丘，一切都是被壓迫的......"。第九。被侵害經

『『Sabbaṃ , bhikkhave, upassaṭṭhaṃ [upasaṭṭhaṃ (ka.)]. Kiñca, bhikkhave, sabbaṃ upassaṭṭhaṃ? Cakkhu, bhikkhave, upassaṭṭhaṃ, rūpā upassaṭṭhā, cakkhuviññāṇaṃ upassaṭṭhaṃ, cakkhusamphasso upassaṭṭho. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ…pe… jivhā upassaṭṭhā, rasā upassaṭṭhā, jivhāviññāṇaṃ upassaṭṭhaṃ, jivhāsamphasso upassaṭṭho. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. Kāyo upassaṭṭho… mano upassaṭṭho, dhammā upassaṭṭhā, manoviññāṇaṃ upassaṭṭhaṃ, manosamphasso upassaṭṭho. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti . 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Dasamaṃ.

Sabbaaniccavaggo pañcamo.

Tassuddānaṃ –

Aniccaṃ dukkhaṃ anattā, abhiññeyyaṃ pariññeyyaṃ;

Pahātabbaṃ sacchikātabbaṃ, abhiññeyyapariññeyyaṃ [abhiññeyyaṃ pariññeyyaṃ (sī. syā. kaṃ.), abhiññātaṃ pariññeyyaṃ (pī. ka.)];

Upaddutaṃ upassaṭṭhaṃ, vaggo tena pavuccatīti.

Saḷāyatanavagge paṭhamapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Aniccavaggaṃ yamakaṃ, sabbaṃ vaggaṃ jātidhammaṃ;

Aniccavaggena paññāsaṃ, pañcamo tena pavuccatīti.

Avijjāvaggo
Avijjāpahānasuttaṃ
Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī』』ti?

『『Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī』』ti. Paṭhamaṃ.

Saṃyojanapahānasuttaṃ
『『Kathaṃ nu kho, bhante, jānato, kathaṃ passato, saṃyojanā pahīyantī』』ti? 『『Cakkhuṃ kho, bhikkhu, aniccato jānato passato saṃyojanā pahīyanti. Rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā pahīyantī』』ti. Dutiyaṃ.
Saṃyojanasamugghātasuttaṃ

"諸比丘，一切都是被侵害的。諸比丘，什麼是一切被侵害的呢？諸比丘，眼是被侵害的，色是被侵害的，眼識是被侵害的，眼觸是被侵害的。緣眼觸所生的感受，無論是樂、苦、不苦不樂，也是被侵害的......舌是被侵害的，味是被侵害的，舌識是被侵害的，舌觸是被侵害的。緣舌觸所生的感受，無論是樂、苦、不苦不樂，也是被侵害的。身是被侵害的......意是被侵害的，法是被侵害的，意識是被侵害的，意觸是被侵害的。緣意觸所生的感受，無論是樂、苦、不苦不樂，也是被侵害的。諸比丘，如是觀察的多聞聖弟子厭離眼，厭離色，厭離眼識，厭離眼觸。緣眼觸所生的感受，無論是樂、苦、不苦不樂，也厭離......厭離意，厭離法，厭離意識，厭離意觸。緣意觸所生的感受，無論是樂、苦、不苦不樂，也厭離。由厭離而離貪；由離貪而解脫；解脫時生起解脫智。他了知：'生已盡，梵行已立，所作已辦，不受後有。'"第十。第五品一切無常品完。其攝頌：無常苦無我，應證知應遍知，應斷應證，應證知應遍知，被壓迫被侵害，以此稱為品。六處相應第一個五十經完。其品攝頌：無常品雙品，一切品生法品，以無常品為第五十，稱為第五。無明品斷除無明經舍衛城因緣。那時，有一位比丘來到世尊處，禮敬世尊后，坐在一旁。坐在一旁的那位比丘對世尊說："世尊，如何知、如何見，無明斷除，明生起？" "比丘，當知道、看到眼是無常時，無明斷除，明生起。當知道、看到色是無常時，無明斷除，明生起。眼識......眼觸......緣眼觸所生的感受，無論是樂、苦、不苦不樂，當知道、看到它是無常時，無明斷除，明生起。耳......鼻......舌......身......意，當知道、看到是無常時，無明斷除，明生起。法......意識......意觸......緣意觸所生的感受，無論是樂、苦、不苦不樂，當知道、看到它是無常時，無明斷除，明生起。比丘，如是知、如是見，無明斷除，明生起。"第一。斷除結經 "世尊，如何知、如何見，諸結斷除？""比丘，當知道、看到眼是無常時，諸結斷除。色......眼識......眼觸......緣眼觸所生的感受，無論是樂、苦、不苦不樂，當知道、看到它是無常時，諸結斷除。耳......鼻......舌......身......意......法......意識......意觸......緣意觸所生的感受，無論是樂、苦、不苦不樂，當知道、看到它是無常時，諸結斷除。比丘，如是知、如是見，諸結斷除。"第二。斷盡結經

『『Kathaṃ nu kho, bhante, jānato, kathaṃ passato saṃyojanā samugghātaṃ gacchantī』』ti? 『『Cakkhuṃ kho, bhikkhu, anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Rūpe anattato… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā samugghātaṃ gacchantī』』ti. Tatiyaṃ.
Āsavapahānasuttaṃ
『『Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā pahīyantī』』ti…pe…. Catutthaṃ.
Āsavasamugghātasuttaṃ
『『Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā samugghātaṃ gacchantī』』ti…pe… . Pañcamaṃ.
Anusayapahānasuttaṃ
『『Kathaṃ nu kho…pe… anusayā pahīyantī』』ti…pe…. Chaṭṭhaṃ.
Anusayasamugghātasuttaṃ
『『Kathaṃ nu kho…pe… anusayā samugghātaṃ gacchantī』』ti? 『『Cakkhuṃ kho, bhikkhu, anattato jānato passato anusayā samugghātaṃ gacchanti…pe… sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato anusayā samugghātaṃ gacchanti. Evaṃ kho, bhikkhu, jānato evaṃ passato anusayā samugghātaṃ gacchantī』』ti. Sattamaṃ.
Sabbupādānapariññāsuttaṃ
『『Sabbupādānapariññāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariññāya dhammo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ , bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā [vimokkhaṃ (ka.), vimokkha (syā. kaṃ.)] 『pariññātaṃ me upādāna』nti pajānāti. Sotañca paṭicca sadde ca uppajjati… ghānañca paṭicca gandhe ca… jivhañca paṭicca rase ca… kāyañca paṭicca phoṭṭhabbe ca… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati , dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā 『pariññātaṃ me upādāna』nti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariññāya dhammo』』ti. Aṭṭhamaṃ.
Paṭhamasabbupādānapariyādānasuttaṃ
『『Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā 『pariyādinnaṃ [sabbatthapi evameva dissati dantaja-nakāreneva] me upādāna』nti pajānāti…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā 『pariyādinnaṃ me upādāna』nti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo』』ti. Navamaṃ.
Dutiyasabbupādānapariyādānasuttaṃ

"世尊，如何知、如何見，諸結斷盡？""比丘，當知道、看到眼是無我時，諸結斷盡。色是無我......眼識......眼觸......緣眼觸所生的感受，無論是樂、苦、不苦不樂，當知道、看到它是無我時，諸結斷盡。耳......鼻......舌......身......意......法......意識......意觸......緣意觸所生的感受，無論是樂、苦、不苦不樂，當知道、看到它是無我時，諸結斷盡。比丘，如是知、如是見，諸結斷盡。"第三。斷除漏經 "世尊，如何知、如何見，諸漏斷除？"......第四。斷盡漏經 "世尊，如何知、如何見，諸漏斷盡？"......第五。斷除隨眠經 "如何......隨眠斷除？"......第六。斷盡隨眠經 "如何......隨眠斷盡？""比丘，當知道、看到眼是無我時，隨眠斷盡......耳......鼻......舌......身......意......法......意識......意觸......緣意觸所生的感受，無論是樂、苦、不苦不樂，當知道、看到它是無我時，隨眠斷盡。比丘，如是知、如是見，隨眠斷盡。"第七。遍知一切取經 "諸比丘，我將為你們說遍知一切取的法。請諦聽。諸比丘，什麼是遍知一切取的法？緣眼與色生眼識。三者和合觸。緣觸生受。諸比丘，如是觀察的多聞聖弟子厭離眼，厭離色，厭離眼識，厭離眼觸，厭離受。由厭離而離貪；由離貪而解脫；由解脫而了知'我已遍知取'。緣耳與聲生......緣鼻與香......緣舌與味......緣身與觸......緣意與法生意識。三者和合觸。緣觸生受。諸比丘，如是觀察的多聞聖弟子厭離意，厭離法，厭離意識，厭離意觸，厭離受。由厭離而離貪；由離貪而解脫；由解脫而了知'我已遍知取'。諸比丘，這就是遍知一切取的法。"第八。第一盡一切取經 "諸比丘，我將為你們說盡一切取的法。請諦聽。諸比丘，什麼是盡一切取的法？緣眼與色生眼識。三者和合觸。緣觸生受。諸比丘，如是觀察的多聞聖弟子厭離眼，厭離色，厭離眼識，厭離眼觸，厭離受。由厭離而離貪；由離貪而解脫；由解脫而了知'我的取已盡'......緣舌與味生舌識......緣意與法生意識。三者和合觸。緣觸生受。諸比丘，如是觀察的多聞聖弟子厭離意，厭離法，厭離意識，厭離意觸，厭離受。由厭離而離貪；由離貪而解脫；由解脫而了知'我的取已盡'。諸比丘，這就是盡一切取的法。"第九。第二盡一切取經

『『Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha . Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo』』?

『『Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Rūpā…pe… cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』…pe….

『『Cakkhusamphasso nicco vā anicco vā』』ti?

『『Anicco, bhante』』…pe….

『『Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』…pe….

『『Sotaṃ… ghānaṃ… jivhā… kāyo… mano… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ , bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo』』ti. Dasamaṃ.

Avijjāvaggo chaṭṭho.

Tassuddānaṃ –

Avijjā saṃyojanā dve, āsavena duve vuttā;

Anusayā apare dve, pariññā dve pariyādinnaṃ;

Vaggo tena pavuccatīti.

Migajālavaggo
Paṭhamamigajālasuttaṃ

"諸比丘，我將為你們說盡一切取的法。請諦聽。諸比丘，什麼是盡一切取的法？" "諸比丘，你們認為如何，眼是常還是無常？" "無常，世尊。" "那麼，無常的是苦還是樂？" "是苦，世尊。" "對於無常、苦、變異之法，認為'這是我的，這是我，這是我的自我'，這樣觀察合適嗎？" "不合適，世尊。" "色......眼識是常還是無常？" "無常，世尊。"...... "眼觸是常還是無常？" "無常，世尊。"...... "緣眼觸所生的感受，無論是樂、苦、不苦不樂，是常還是無常？" "無常，世尊。"...... "耳......鼻......舌......身......意......法......意識......意觸......緣意觸所生的感受，無論是樂、苦、不苦不樂，是常還是無常？" "無常，世尊。" "那麼，無常的是苦還是樂？" "是苦，世尊。" "對於無常、苦、變異之法，認為'這是我的，這是我，這是我的自我'，這樣觀察合適嗎？" "不合適，世尊。" "諸比丘，如是觀察的多聞聖弟子厭離眼，厭離色，厭離眼識，厭離眼觸。緣眼觸所生的感受，無論是樂、苦、不苦不樂，也厭離......厭離舌，厭離味，厭離舌識，厭離舌觸，緣舌觸所生的......厭離意，厭離法，厭離意識，厭離意觸。緣意觸所生的感受，無論是樂、苦、不苦不樂，也厭離。由厭離而離貪；由離貪而解脫；解脫時生起解脫智。他了知：'生已盡，梵行已立，所作已辦，不受後有。'諸比丘，這就是盡一切取的法。"第十。第六品無明品完。其攝頌：無明結兩種，漏說兩種，隨眠另兩種，遍知兩種盡，以此稱為品。鹿網品第一鹿網經

Sāvatthinidānaṃ . Atha kho āyasmā migajālo yena bhagavā…pe… ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca – 『『『ekavihārī, ekavihārī』ti, bhante, vuccati. Kittāvatā nu kho, bhante, ekavihārī hoti, kittāvatā ca pana sadutiyavihārī hotī』』ti?

『『Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī [nandi (sī. syā. kaṃ. pī.)]. Nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti. Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. Santi…pe… santi kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti. Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. syā. kaṃ. pī.)] paṭisallānasāruppāni; atha kho sadutiyavihārīti vuccati. Taṃ kissa hetu? Taṇhā hissa dutiyā, sāssa appahīnā. Tasmā sadutiyavihārī』』ti vuccati.

『『Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṃyogo na hoti. Nandisaṃyojanavisaṃyutto kho, migajāla, bhikkhu ekavihārīti vuccati…pe… santi ca kho, migajāla, jivhāviññeyyā rasā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṃyogo na hoti. Nandisaṃyojanavippayutto kho, migajāla, bhikkhu ekavihārīti vuccati. Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi gāmante viharati ākiṇṇo bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi . Atha kho ekavihārīti vuccati. Taṃ kissa hetu? Taṇhā hissa dutiyā, sāssa pahīnā. Tasmā ekavihārīti vuccatī』』ti. Paṭhamaṃ.

Dutiyamigajālasuttaṃ

舍衛城因緣。那時，尊者鹿網來到世尊處......坐在一旁的尊者鹿網對世尊說："世尊，人們說'獨住者，獨住者'。世尊，怎樣才是獨住者，怎樣又是有伴住者呢？" "鹿網，有眼所識的色，可愛、可意、可悅、可喜、與欲相應、令人貪著。如果比丘喜愛、稱讚、執著它，住于其中。他喜愛、稱讚、執著它，住于其中時，歡喜生起。有歡喜則有貪著；有貪著則有繫縛。鹿網，繫縛于歡喜結的比丘被稱為有伴住者。有......鹿網，有舌所識的味，可愛、可意、可悅、可喜、與欲相應、令人貪著。如果比丘喜愛、稱讚、執著它，住于其中。他喜愛、稱讚、執著它，住于其中時，歡喜生起。有歡喜則有貪著；有貪著則有繫縛。鹿網，繫縛于歡喜結的比丘被稱為有伴住者。鹿網，即使這樣的比丘住在森林、邊遠的住處，那裡寂靜、少聲響、遠離、適合人獨處、適合禪修，他仍被稱為有伴住者。為什麼呢？因為愛慾是他的伴侶，它還未被他斷除。所以被稱為有伴住者。" "鹿網，有眼所識的色，可愛、可意、可悅、可喜、與欲相應、令人貪著。如果比丘不喜愛、不稱讚、不執著它，不住于其中。他不喜愛、不稱讚、不執著它，不住于其中時，歡喜滅盡。無歡喜則無貪著；無貪著則無繫縛。鹿網，不繫縛于歡喜結的比丘被稱為獨住者......鹿網，有舌所識的味......鹿網，有意所識的法，可愛、可意、可悅、可喜、與欲相應、令人貪著。如果比丘不喜愛、不稱讚、不執著它，不住于其中。他不喜愛、不稱讚、不執著它，不住于其中時，歡喜滅盡。無歡喜則無貪著；無貪著則無繫縛。鹿網，不繫縛于歡喜結的比丘被稱為獨住者。鹿網，即使這樣的比丘住在村落中，與比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道、外道弟子等眾多人在一起，他仍被稱為獨住者。為什麼呢？因為愛慾是他的伴侶，它已被他斷除。所以被稱為獨住者。"第一。第二鹿網經

Atha kho āyasmā migajālo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti.

『『Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandisamudayā dukkhasamudayo, migajālāti vadāmi…pe… santi ca kho, migajāla, jivhāviññeyyā rasā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī . Nandisamudayā dukkhasamudayo, migajālāti vadāmi.

『『Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmi…pe… santi ca kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmī』』ti.

Atha kho āyasmā migajālo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā migajālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharato nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti abbhaññāsi. Aññataro ca panāyasmā migajālo arahataṃ ahosīti. Dutiyaṃ.

Paṭhamasamiddhimārapañhāsuttaṃ
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā samiddhi yena bhagavā…pe… bhagavantaṃ etadavoca – 『『『māro, māro』ti, bhante, vuccati. Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā』』ti?

『『Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ , atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi sotaṃ, atthi saddā, atthi sotaviññāṇaṃ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi ghānaṃ, atthi gandhā, atthi ghānaviññāṇaṃ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṃ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṃ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.

『『Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi sotaṃ…pe… natthi ghānaṃ…pe… natthi jivhā, natthi rasā, natthi jivhāviññāṇaṃ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi kāyo…pe…. Natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā』』ti. Tatiyaṃ.

Samiddhisattapañhāsuttaṃ
『『『Satto , satto』ti, bhante, vuccati. Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā』』ti…pe…. Catutthaṃ.
Samiddhidukkhapañhāsuttaṃ

那時，尊者鹿網來到世尊處......坐在一旁的尊者鹿網對世尊說："世尊，請為我簡要說法，我聽聞世尊之法后，將獨自遠離、不放逸、熱忱、專注地安住。" "鹿網，有眼所識的色，可愛、可意、可悅、可喜、與欲相應、令人貪著。如果比丘喜愛、稱讚、執著它，住于其中。他喜愛、稱讚、執著它，住于其中時，歡喜生起。鹿網，我說歡喜生則苦生......鹿網，有舌所識的味......鹿網，有意所識的法，可愛、可意、可悅、可喜、與欲相應、令人貪著。如果比丘喜愛、稱讚、執著它，住于其中。他喜愛、稱讚、執著它，住于其中時，歡喜生起。鹿網，我說歡喜生則苦生。" "鹿網，有眼所識的色，可愛、可意、可悅、可喜、與欲相應、令人貪著。如果比丘不喜愛、不稱讚、不執著它，不住于其中。他不喜愛、不稱讚、不執著它，不住于其中時，歡喜滅盡。鹿網，我說歡喜滅則苦滅......鹿網，有舌所識的味，可愛、可意......鹿網，有意所識的法，可愛、可意、可悅、可喜、與欲相應、令人貪著。如果比丘不喜愛、不稱讚、不執著它，不住于其中。他不喜愛、不稱讚、不執著它，不住于其中時，歡喜滅盡。鹿網，我說歡喜滅則苦滅。" 那時，尊者鹿網歡喜、隨喜世尊所說，從座而起，禮敬世尊，右繞而去。尊者鹿網獨自遠離、不放逸、熱忱、專注地安住，不久便證得——善男子正確地從在家出家所追求的——無上梵行的究竟，現法自知、證悟、具足而住。他了知："生已盡，梵行已立，所作已辦，不受後有。"尊者鹿網成為阿羅漢之一。第二。第一三彌提魔羅問經一時，世尊住王舍城（現今印度比哈爾邦首府巴特那）竹林栗鼠養飼處。那時，尊者三彌提來到世尊處......對世尊說："世尊，人們說'魔羅，魔羅'。世尊，怎樣才有魔羅或魔羅的施設呢？" "三彌提，哪裡有眼，有色，有眼識，有眼識所識知的法，那裡就有魔羅或魔羅的施設。有耳，有聲，有耳識，有耳識所識知的法，那裡就有魔羅或魔羅的施設。有鼻，有香，有鼻識，有鼻識所識知的法，那裡就有魔羅或魔羅的施設。有舌，有味，有舌識，有舌識所識知的法，那裡就有魔羅或魔羅的施設。有身，有觸，有身識，有身識所識知的法，那裡就有魔羅或魔羅的施設。有意，有法，有意識，有意識所識知的法，那裡就有魔羅或魔羅的施設。" "三彌提，哪裡無眼，無色，無眼識，無眼識所識知的法，那裡就無魔羅或魔羅的施設。無耳......無鼻......無舌，無味，無舌識，無舌識所識知的法，那裡就無魔羅或魔羅的施設。無身......無意，無法，無意識，無意識所識知的法，那裡就無魔羅或魔羅的施設。"第三。三彌提有情問經 "世尊，人們說'有情，有情'。世尊，怎樣才有有情或有情的施設呢？"......第四。三彌提苦問經

『『『Dukkhaṃ , dukkha』nti, bhante, vuccati. Kittāvatā nu kho, bhante, dukkhaṃ vā assa dukkhapaññatti vā』』ti…pe…. Pañcamaṃ.
Samiddhilokapañhāsuttaṃ
『『『Loko, loko』ti, bhante, vuccati. Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā』』ti? Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti…pe… atthi jivhā…pe… atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā.

『『Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā…pe… natthi jivhā…pe… natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā』』ti. Chaṭṭhaṃ.

Upasenaāsīvisasuttaṃ
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca upaseno rājagahe viharanti sītavane sappasoṇḍikapabbhāre. Tena kho pana samayena āyasmato upasenassa kāye āsīviso patito hoti. Atha kho āyasmā upaseno bhikkhū āmantesi – 『『etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. Purāyaṃ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī』』ti.

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ upasenaṃ etadavoca – 『『na kho pana mayaṃ passāma āyasmato upasenassa kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmaṃ. Atha ca panāyasmā upaseno evamāha – 『etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. Purāyaṃ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī』』』ti. 『『Yassa nūna, āvuso sāriputta, evamassa – 『ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā… ahaṃ manoti vā mama manoti vā』. Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmo. Mayhañca kho, āvuso sāriputta, na evaṃ hoti – 『ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā…pe… ahaṃ manoti vā mama manoti vā』. Tassa mayhañca kho, āvuso sāriputta, kiṃ kāyassa vā aññathattaṃ bhavissati, indriyānaṃ vā vipariṇāmo』』ti!

『『Tathā hi panāyasmato upasenassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayo susamūhato. Tasmā āyasmato upasenassa na evaṃ hoti – 『ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā…pe… ahaṃ manoti vā mama manoti vā』』』ti. Atha kho te bhikkhū āyasmato upasenassa kāyaṃ mañcakaṃ āropetvā bahiddhā nīhariṃsu. Atha kho āyasmato upasenassa kāyo tattheva vikiri; seyyathāpi bhusamuṭṭhīti. Sattamaṃ.

Upavāṇasandiṭṭhikasuttaṃ

"世尊，人們說'苦，苦'。世尊，怎樣才有苦或苦的施設呢？"......第五。三彌提世間問經 "世尊，人們說'世間，世間'。世尊，怎樣才有世間或世間的施設呢？""三彌提，哪裡有眼，有色，有眼識，有眼識所識知的法，那裡就有世間或世間的施設......有舌......有意，有法，有意識，有意識所識知的法，那裡就有世間或世間的施設。" "三彌提，哪裡無眼，無色，無眼識，無眼識所識知的法，那裡就無世間或世間的施設......無舌......無意，無法，無意識，無意識所識知的法，那裡就無世間或世間的施設。"第六。優波斯那毒蛇經一時，尊者舍利弗和尊者優波斯那住在王舍城（現今印度比哈爾邦首府巴特那）寒林蛇形石窟。那時，有一條毒蛇落在尊者優波斯那身上。於是尊者優波斯那對諸比丘說："來吧，朋友們，把我的身體抬到床上，搬到外面去。在這身體像一把草散開之前。" 說這話時，尊者舍利弗對尊者優波斯那說："我們沒有看到尊者優波斯那的身體有任何變化或諸根有任何改變。然而尊者優波斯那卻這樣說：'來吧，朋友們，把我的身體抬到床上，搬到外面去。在這身體像一把草散開之前。'""朋友舍利弗，若有人認為'我是眼'或'眼是我的'......'我是舌'或'舌是我的'......'我是意'或'意是我的'。朋友舍利弗，那人的身體可能會有變化，諸根可能會改變。朋友舍利弗，我沒有這樣的想法：'我是眼'或'眼是我的'......'我是舌'或'舌是我的'......'我是意'或'意是我的'。朋友舍利弗，我這樣的人，身體怎麼會有變化，諸根怎麼會改變呢？" "因為尊者優波斯那長久以來已經徹底根除了我執、我所執和我慢的隨眠。所以尊者優波斯那沒有這樣的想法：'我是眼'或'眼是我的'......'我是舌'或'舌是我的'......'我是意'或'意是我的'。"於是那些比丘把尊者優波斯那的身體抬到床上，搬到外面。然後尊者優波斯那的身體就在那裡散開了，像一把草一樣。第七。優波摩現見經

Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca – 『『『sandiṭṭhiko dhammo, sandiṭṭhiko dhammo』ti, bhante, vuccati. Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』』ti?

『『Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rūpesu rāgaṃ 『atthi me ajjhattaṃ rūpesu rāgo』ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rūpesu rāgaṃ 『atthi me ajjhattaṃ rūpesu rāgo』ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』』ti…pe….

『『Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rasesu rāgaṃ 『atthi me ajjhattaṃ rasesu rāgo』ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rasesu rāgaṃ 『atthi me ajjhattaṃ rasesu rāgo』ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』』ti…pe….

『『Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ dhammesu rāgaṃ 『atthi me ajjhattaṃ dhammesu rāgo』ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ dhammesu rāgaṃ 『atthi me ajjhattaṃ dhammesu rāgo』ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti…pe… paccattaṃ veditabbo viññūhī』』ti…pe….

『『Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti, no ca rūparāgappaṭisaṃvedī. Asantañca ajjhattaṃ rūpesu rāgaṃ 『natthi me ajjhattaṃ rūpesu rāgo』ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedīhi kho hoti, no ca rūparāgappaṭisaṃvedī. Asantañca ajjhattaṃ rūpesu rāgaṃ 『natthi me ajjhattaṃ rūpesu rāgo』ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』』ti…pe….

『『Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedīhi kho hoti, no ca rasarāgappaṭisaṃvedī. Asantañca ajjhattaṃ rasesu rāgaṃ 『natthi me ajjhattaṃ rasesu rāgo』ti pajānāti…pe….

『『Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī. Asantañca ajjhattaṃ dhammesu rāgaṃ 『natthi me ajjhattaṃ dhammesu rāgo』ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī. Asantañca ajjhattaṃ dhammesu rāgaṃ 『natthi me ajjhattaṃ dhammesu rāgo』ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī』』ti. Aṭṭhamaṃ.

Paṭhamachaphassāyatanasuttaṃ

那時，尊者優波摩來到世尊處......坐在一旁的尊者優波摩對世尊說："世尊，人們說'現見法，現見法'。世尊，怎樣才是現見法、無時的、邀請觀察的、導向的、智者各自證知的呢？" "優波摩，在此，比丘以眼見色，既體驗色又體驗對色的貪慾。他了知內心對色存在的貪慾：'我內心對色有貪慾'。優波摩，比丘以眼見色，既體驗色又體驗對色的貪慾，他了知內心對色存在的貪慾：'我內心對色有貪慾'。優波摩，這就是現見法、無時的、邀請觀察的、導向的、智者各自證知的"...... "再者，優波摩，比丘以舌嘗味，既體驗味又體驗對味的貪慾。他了知內心對味存在的貪慾：'我內心對味有貪慾'。優波摩，比丘以舌嘗味，既體驗味又體驗對味的貪慾，他了知內心對味存在的貪慾：'我內心對味有貪慾'。優波摩，這就是現見法、無時的、邀請觀察的、導向的、智者各自證知的"...... "再者，優波摩，比丘以意識法，既體驗法又體驗對法的貪慾。他了知內心對法存在的貪慾：'我內心對法有貪慾'。優波摩，比丘以意識法，既體驗法又體驗對法的貪慾，他了知內心對法存在的貪慾：'我內心對法有貪慾'。優波摩，這就是現見法......智者各自證知的"...... "優波摩，在此，比丘以眼見色，體驗色但不體驗對色的貪慾。他了知內心對色不存在貪慾：'我內心對色沒有貪慾'。優波摩，比丘以眼見色，體驗色但不體驗對色的貪慾，他了知內心對色不存在貪慾：'我內心對色沒有貪慾'。優波摩，這就是現見法、無時的、邀請觀察的、導向的、智者各自證知的"...... "再者，優波摩，比丘以舌嘗味，體驗味但不體驗對味的貪慾。他了知內心對味不存在貪慾：'我內心對味沒有貪慾'...... "再者，優波摩，比丘以意識法，體驗法但不體驗對法的貪慾。他了知內心對法不存在貪慾：'我內心對法沒有貪慾'。優波摩，比丘以意識法，體驗法但不體驗對法的貪慾，他了知內心對法不存在貪慾：'我內心對法沒有貪慾'。優波摩，這就是現見法、無時的、邀請觀察的、導向的、智者各自證知的。"第八。第一六觸處經

『『Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā』』ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – 『『etthāhaṃ, bhante, anassasaṃ [anassasiṃ (sī.), anassāsaṃ (syā. kaṃ.), anassāsiṃ (pī.)]. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī』』ti.

『『Taṃ kiṃ maññasi, bhikkhu, cakkhuṃ 『etaṃ mama, esohamasmi , eso me attā』ti samanupassasī』』ti?

『『No hetaṃ, bhante』』.

『『Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassa…pe… jivhaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassasī』』ti?

『『No hetaṃ, bhante』』.

『『Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassa…pe… manaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassasī』』ti?

『『No hetaṃ, bhante』』.

『『Sādhu, bhikkhu, ettha ca te, bhikkhu, mano 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassā』』ti. Navamaṃ.

Dutiyachaphassāyatanasuttaṃ
『『Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā』』ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – 『『etthāhaṃ, bhante, anassasaṃ panassasaṃ. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī』』ti.

『『Taṃ kiṃ maññasi, bhikkhu, cakkhuṃ 『netaṃ mama, nesohamasmi , na meso attā』ti samanupassasī』』ti?

『『Evaṃ, bhante』』.

『『Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu 『netaṃ mama, nesohamasmi na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ paṭhamaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya…pe….

『『Jivhaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassasī』』ti?

『『Evaṃ, bhante』』.

『『Sādhu , bhikkhu, ettha ca te, bhikkhu, jivhā 『netaṃ mama, nesohamasmi na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ catutthaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya…pe….

『『Manaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassasī』』ti?

『『Evaṃ, bhante』』.

『『Sādhu, bhikkhu, ettha ca te, bhikkhu, mano 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ chaṭṭhaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāyā』』ti. Dasamaṃ.

Tatiyachaphassāyatanasuttaṃ

"諸比丘，任何比丘如實不了知六觸處的生起、消失、味、患、離，他未完成梵行，遠離此法律。" 說這話時，有一位比丘對世尊說："世尊，在此我失去了信心。因為，世尊，我如實不了知六觸處的生起、消失、味、患、離。" "比丘，你怎麼認為，你是否認為眼是'這是我的，我是這個，這是我的自我'？" "不是的，世尊。" "很好，比丘。比丘，在此你應以正慧如實善見眼是'這不是我的，我不是這個，這不是我的自我'。這就是苦的盡頭......你是否認為舌是'這是我的，我是這個，這是我的自我'？" "不是的，世尊。" "很好，比丘。比丘，在此你應以正慧如實善見舌是'這不是我的，我不是這個，這不是我的自我'。這就是苦的盡頭......你是否認為意是'這是我的，我是這個，這是我的自我'？" "不是的，世尊。" "很好，比丘。比丘，在此你應以正慧如實善見意是'這不是我的，我不是這個，這不是我的自我'。這就是苦的盡頭。"第九。第二六觸處經 "諸比丘，任何比丘如實不了知六觸處的生起、消失、味、患、離，他未完成梵行，遠離此法律。" 說這話時，有一位比丘對世尊說："世尊，在此我失去了信心又重獲信心。因為，世尊，我如實不了知六觸處的生起、消失、味、患、離。" "比丘，你怎麼認為，你是否認為眼是'這不是我的，我不是這個，這不是我的自我'？" "是的，世尊。" "很好，比丘。比丘，在此你應以正慧如實善見眼是'這不是我的，我不是這個，這不是我的自我'。如此，你將斷除這第一觸處，不再有未來的再生...... "你是否認為舌是'這不是我的，我不是這個，這不是我的自我'？" "是的，世尊。" "很好，比丘。比丘，在此你應以正慧如實善見舌是'這不是我的，我不是這個，這不是我的自我'。如此，你將斷除這第四觸處，不再有未來的再生...... "你是否認為意是'這不是我的，我不是這個，這不是我的自我'？" "是的，世尊。" "很好，比丘。比丘，在此你應以正慧如實善見意是'這不是我的，我不是這個，這不是我的自我'。如此，你將斷除這第六觸處，不再有未來的再生。"第十。第三六觸處經

『『Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā』』ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – 『『etthāhaṃ, bhante, anassasaṃ panassasaṃ. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī』』ti.

『『Taṃ kiṃ maññasi, bhikkhu, cakkhu niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Sotaṃ… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā』』ti?

『『Anicco, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Ekādasamaṃ.

Migajālavaggo sattamo.

Tassuddānaṃ –

Migajālena dve vuttā, cattāro ca samiddhinā;

Upaseno upavāṇo, chaphassāyatanikā tayoti.

Gilānavaggo
Paṭhamagilānasuttaṃ

"諸比丘，任何比丘如實不了知六觸處的生起、消失、味、患、離，他未完成梵行，遠離此法律。" 說這話時，有一位比丘對世尊說："世尊，在此我失去了信心又重獲信心。因為，世尊，我如實不了知六觸處的生起、消失、味、患、離。" "比丘，你怎麼認為，眼是常還是無常？" "無常，世尊。" "那麼，無常的是苦還是樂？" "是苦，世尊。" "對於無常、苦、變異之法，認為'這是我的，我是這個，這是我的自我'，這樣觀察合適嗎？" "不合適，世尊。" "耳......鼻......舌......身......意是常還是無常？" "無常，世尊。" "那麼，無常的是苦還是樂？" "是苦，世尊。" "對於無常、苦、變異之法，認為'這是我的，我是這個，這是我的自我'，這樣觀察合適嗎？" "不合適，世尊。" "比丘，如是觀察的多聞聖弟子厭離眼，厭離耳，厭離鼻，厭離舌，厭離身，厭離意。由厭離而離貪；由離貪而解脫；解脫時生起解脫智。他了知：'生已盡，梵行已立，所作已辦，不受後有。'"第十一。第七品鹿網品完。其攝頌：兩經說鹿網，四經說三彌提，優波斯那優波摩，三經說六觸處。病品第一病經

Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā』』ti.

Atha kho bhagavā navavādañca sutvā gilānavādañca, 『『appaññāto bhikkhū』』ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi [samañcosi (sī.), samatesi (syā. kaṃ.), samañcopi (pī.)]. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – 『『alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī』』ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca – 『『kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo』』ti?

『『Na me, bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo』』ti.

『『Kacci te, bhikkhu, na kiñci kukkuccaṃ, na koci vippaṭisāro』』ti?

『『Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro』』ti.

『『Kacci pana taṃ [tvaṃ (sī.), te (syā. kaṃ. ka.)], bhikkhu, attā sīlato upavadatī』』ti?

『『Na kho maṃ, bhante, attā sīlato upavadatī』』ti [no hetaṃ bhante (pī. ka.)].

『『No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca [atha kismiñca (sī.), atha bhikkhu kismiñca (syā. kaṃ. pī. ka.)] te kukkuccaṃ ko ca vippaṭisāro』』ti?

『『Na khvāhaṃ , bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī』』ti .

『『No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī』』ti?

『『Rāgavirāgatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī』』ti.

『『Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, rāgavirāgatthaṃ mayā dhammaṃ desitaṃ ājānāsi. Rāgavirāgattho hi, bhikkhu, mayā dhammo desito. Taṃ kiṃ maññasi bhikkhu, cakkhu niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ…pe… sotaṃ… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā』』ti?

『『Anicco, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā』ti pajānātī』』ti.

Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhuno virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti. Paṭhamaṃ.

Dutiyagilānasuttaṃ
舍衛城因緣當時，一位比丘來到世尊所在之處......坐在一旁后，那位比丘對世尊說道:"尊者,在某處精舍里有一位新來的、不知名的、生病的、痛苦的、重病的比丘。尊者,請世尊出於慈悲前往那位比丘所在之處。" 於是世尊聽到"新來的"和"生病的"這兩個詞,又知道是"不知名的比丘",就前往那位比丘所在之處。那位比丘遠遠地看到世尊走來。看到后,他想從床上起身。這時世尊對那位比丘說:"夠了,比丘,你不要從床上起身。這裡有準備好的座位,我將坐在那裡。"世尊坐在準備好的座位上。坐下後,世尊對那位比丘說:"比丘,你還能忍受嗎?還能維持生命嗎?痛苦的感受是在減輕而不是加重嗎?是否有減輕的跡象而不是加重?" "尊者,我不能忍受,不能維持生命,劇烈的痛苦感受在加重而不是減輕,有加重的跡象而不是減輕。" "比丘,你有什麼悔恨或後悔嗎?" "尊者,我確實有不少悔恨和後悔。" "比丘,你的自我是否因戒律而責備你?" "尊者,我的自我並不因戒律而責備我。" "比丘,如果你的自我不因戒律而責備你,那麼你有什麼悔恨和後悔呢?" "尊者,我不認為世尊所教導的法是爲了戒律的清凈。" "比丘,如果你不認為我所教導的法是爲了戒律的清凈,那麼你認為我所教導的法是爲了什麼?" "尊者,我認為世尊所教導的法是爲了離貪。" "善哉!善哉!比丘。比丘,你很好地理解了我所教導的法是爲了離貪。因為,比丘,我所教導的法確實是爲了離貪。比丘,你怎麼認為,眼睛是常還是無常?" "尊者,是無常。" "那麼......耳朵......鼻子......舌頭......身體......意識是常還是無常?" "尊者,是無常。" "那麼,無常的是苦還是樂?" "尊者,是苦。" "那麼,無常的、苦的、變化的法,適合認為'這是我的,這是我,這是我的自我'嗎?" "尊者,確實不適合。" "比丘,如此觀察的多聞聖弟子厭離眼睛,厭離耳朵......厭離意識。由於厭離而離貪;由於離貪而解脫;在解脫時,有'已解脫'的智慧。他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 世尊如此說。那位比丘歡喜、隨喜世尊所說。當這個解說正在宣說時,那位比丘生起了遠塵離垢的法眼:"凡是有生起性質的,那一切都是滅盡性質的。" 第一經
第二病人經
Atha kho aññataro bhikkhu…pe… bhagavantaṃ etadavoca – 『『amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā』』ti.

Atha kho bhagavā navavādañca sutvā gilānavādañca, 『『appaññāto bhikkhū』』ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – 『『alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī』』ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca – 『『kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo』』ti?

『『Na me, bhante, khamanīyaṃ, na yāpanīyaṃ…pe… na kho maṃ [me (sabbattha)], bhante, attā sīlato upavadatī』』ti.

『『No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro』』ti?

『『Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī』』ti.

『『No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī』』ti?

『『Anupādāparinibbānatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī』』ti.

『『Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, anupādāparinibbānatthaṃ mayā dhammaṃ desitaṃ ājānāsi. Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito.

『『Taṃ kiṃ maññasi, bhikkhu, cakkhu niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ , bhante』』.

『『Yaṃ…pe… sotaṃ… ghānaṃ… jivhā… kāyo… mano… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi… manoviññāṇepi… manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti.

Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṃ vimuccīti [vimuccatīti (sabbattha)]. Dutiyaṃ.

Rādhaaniccasuttaṃ
Atha kho āyasmā rādho…pe… ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu , yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti. 『『Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo. Kiñca, rādha, aniccaṃ tatra te chando pahātabbo? Cakkhu aniccaṃ , rūpā aniccā, cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo…pe… jivhā… kāyo… mano anicco. Tatra te chando pahātabbo. Dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo. Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo』』ti. Tatiyaṃ.
Rādhadukkhasuttaṃ
當時,一位比丘......對世尊說道:"尊者,在某處精舍里有一位新來的、不知名的、生病的、痛苦的、重病的比丘。尊者,請世尊出於慈悲前往那位比丘所在之處。" 於是世尊聽到"新來的"和"生病的"這兩個詞,又知道是"不知名的比丘",就前往那位比丘所在之處。那位比丘遠遠地看到世尊走來。看到后,他想從床上起身。這時世尊對那位比丘說:"夠了,比丘,你不要從床上起身。這裡有準備好的座位,我將坐在那裡。"世尊坐在準備好的座位上。坐下後,世尊對那位比丘說:"比丘,你還能忍受嗎?還能維持生命嗎?痛苦的感受是在減輕而不是加重嗎?是否有減輕的跡象而不是加重?" "尊者,我不能忍受,不能維持生命......尊者,我的自我並不因戒律而責備我。" "比丘,如果你的自我不因戒律而責備你,那麼你有什麼悔恨和後悔呢?" "尊者,我不認為世尊所教導的法是爲了戒律的清凈。" "比丘,如果你不認為我所教導的法是爲了戒律的清凈,那麼你認為我所教導的法是爲了什麼?" "尊者,我認為世尊所教導的法是爲了無取著般涅槃。" "善哉!善哉!比丘。比丘,你很好地理解了我所教導的法是爲了無取著般涅槃。因為,比丘,我所教導的法確實是爲了無取著般涅槃。比丘,你怎麼認為,眼睛是常還是無常?" "尊者,是無常。" "那麼......耳朵......鼻子......舌頭......身體......意識......意識......意觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,那也是常還是無常?" "尊者,是無常。" "那麼,無常的是苦還是樂?" "尊者,是苦。" "那麼,無常的、苦的、變化的法,適合認為'這是我的,這是我,這是我的自我'嗎?" "尊者,確實不適合。" "比丘,如此觀察的多聞聖弟子厭離眼睛......厭離意識......厭離意觸。凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,他也厭離那個。由於厭離而離貪;由於離貪而解脫;在解脫時,有'已解脫'的智慧。他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 世尊如此說。那位比丘歡喜、隨喜世尊所說。當這個解說正在宣說時,那位比丘的心無取著而從諸漏中解脫。第二經
羅陀無常經
當時,尊者羅陀......坐在一旁后,尊者羅陀對世尊說道:"尊者,請世尊為我簡要地說法,我聽聞世尊的法后,可以獨處、遠離、不放逸、熱忱、專注地安住。" "羅陀,凡是無常的,你應該捨棄對它的慾望。羅陀,什麼是無常的,你應該捨棄對它的慾望呢?眼睛是無常的,色是無常的,眼識......眼觸......凡是緣眼觸所生的感受,無論是樂、苦或不苦不樂,那也是無常的。你應該捨棄對它的慾望......舌頭......身體......意是無常的。你應該捨棄對它的慾望。法......意識......意觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,那也是無常的。你應該捨棄對它的慾望。羅陀,凡是無常的,你應該捨棄對它的慾望。" 第三經
羅陀苦經
『『Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo. Kiñca, rādha, dukkhaṃ? Cakkhu kho, rādha, dukkhaṃ. Tatra te chando pahātabbo. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassa…pe… adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo…pe… mano dukkho… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo. Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo』』ti. Catutthaṃ.
Rādhaanattasuttaṃ
『『Yo kho, rādha, anattā tatra te chando pahātabbo. Ko ca, rādha, anattā? Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā…pe… mano anattā… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā. Tatra te chando pahātabbo. Yo kho, rādha, anattā tatra te chando pahātabbo』』ti. Pañcamaṃ.
Paṭhamaavijjāpahānasuttaṃ
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti?

『『Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti.

『『Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti?

『『Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti.

『『Kathaṃ pana, bhante, jānato, kathaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti?

『『Cakkhuṃ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ, cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati…pe… manaṃ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti. Chaṭṭhaṃ.

Dutiyaavijjāpahānasuttaṃ
Atha kho aññataro bhikkhu…pe… etadavoca – 『『atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti?

『『Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti.

『『Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti?

『『Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti.

『『Kathaṃ pana, bhante, jānato, kathaṃ passato avijjā pahīyati, vijjā uppajjatī』』ti?

『『Idha, bhikkhu, bhikkhuno sutaṃ hoti – 『sabbe dhammā nālaṃ abhinivesāyā』ti. Evañcetaṃ, bhikkhu, bhikkhuno sutaṃ hoti – 『sabbe dhammā nālaṃ abhinivesāyā』ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya sabbanimittāni aññato passati, cakkhuṃ aññato passati , rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati…pe… manaṃ aññato passati, dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati. Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī』』ti. Sattamaṃ.

Sambahulabhikkhusuttaṃ
"羅陀,凡是苦的,你應該捨棄對它的慾望。羅陀,什麼是苦呢?羅陀,眼睛是苦的。你應該捨棄對它的慾望。色......眼識......眼觸......凡是緣眼觸所生的感受,無論是樂、苦或不苦不樂,那也是苦的。你應該捨棄對它的慾望......意是苦的......法......意識......意觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,那也是苦的。你應該捨棄對它的慾望。羅陀,凡是苦的,你應該捨棄對它的慾望。" 第四經
羅陀無我經
"羅陀,凡是無我的,你應該捨棄對它的慾望。羅陀,什麼是無我呢?羅陀,眼睛是無我的。你應該捨棄對它的慾望。色......眼識......眼觸......凡是緣眼觸所生的......意是無我的......法......意識......意觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,那也是無我的。你應該捨棄對它的慾望。羅陀,凡是無我的,你應該捨棄對它的慾望。" 第五經
第一斷無明經
當時,一位比丘來到世尊所在之處......坐在一旁后,那位比丘對世尊說道:"尊者,是否有一法,捨棄了它,比丘的無明就斷除,明就生起?" "比丘,確實有一法,捨棄了它,比丘的無明就斷除,明就生起。" "尊者,那麼是哪一法,捨棄了它,比丘的無明就斷除,明就生起呢?" "比丘,無明就是那一法,捨棄了它,比丘的無明就斷除,明就生起。" "尊者,比丘如何知道,如何看待,無明就斷除,明就生起呢?" "比丘,當比丘知道、看到眼睛是無常的,無明就斷除,明就生起。色......眼識......眼觸......凡是緣眼觸所生的感受,無論是樂、苦或不苦不樂,當他知道、看到那也是無常的,無明就斷除,明就生起......當他知道、看到意是無常的,無明就斷除,明就生起。法......意識......意觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,當他知道、看到那也是無常的,無明就斷除,明就生起。比丘,這樣知道、這樣看待時,比丘的無明就斷除,明就生起。" 第六經
第二斷無明經
當時,一位比丘......說道:"尊者,是否有一法,捨棄了它,比丘的無明就斷除,明就生起?" "比丘,確實有一法,捨棄了它,比丘的無明就斷除,明就生起。" "尊者,那麼是哪一法,捨棄了它,比丘的無明就斷除,明就生起呢?" "比丘,無明就是那一法,捨棄了它,比丘的無明就斷除,明就生起。" "尊者,如何知道,如何看待,無明就斷除,明就生起呢?" "比丘,在這裡,比丘聽聞:'一切法都不值得執著'。比丘,如果比丘這樣聽聞:'一切法都不值得執著',他就完全了知一切法,完全了知一切法后他完全理解一切法,完全理解一切法后他以不同的方式看待一切相,他以不同的方式看待眼睛,色......眼識......眼觸......凡是緣眼觸所生的感受,無論是樂、苦或不苦不樂,他也以不同的方式看待那個......他以不同的方式看待意,法......意識......意觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,他也以不同的方式看待那個。比丘,這樣知道、這樣看待時,比丘的無明就斷除,明就生起。" 第七經
眾多比丘經
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – 『『idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti – 『kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī』ti? Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma – 『dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī』ti. Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī』』ti?

『『Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Dukkhassa hi, bhikkhave, pariññatthaṃ mayi brahmacariyaṃ vussati. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – 『katamaṃ pana taṃ, āvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī』ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – 『cakkhu kho, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussati. Rūpā…pe… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… mano dukkho…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tassa pariññāya bhagavati brahmacariyaṃ vussati. Idaṃ kho taṃ, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussatī』ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā』』ti. Aṭṭhamaṃ.

Lokapañhāsuttaṃ
Atha kho aññataro bhikkhu yena bhagavā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

『『『Loko, loko』ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī』』ti? 『『『Lujjatī』ti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho, bhikkhu, lujjati. Rūpā lujjanti, cakkhuviññāṇaṃ lujjati, cakkhusamphasso lujjati , yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati…pe… jivhā lujjati…pe… mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī』』ti. Navamaṃ.

Phaggunapañhāsuttaṃ
Atha kho āyasmā phagguno…pe… ekamantaṃ nisinno kho āyasmā phagguno bhagavantaṃ etadavoca –

『『Atthi nu kho, bhante, taṃ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… atthi nu kho, bhante, sā jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… atthi nu kho so, bhante, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā』』ti?

『『Natthi kho taṃ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… natthi kho sā , phagguna, jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… natthi kho so, phagguna, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā』』ti. Dasamaṃ.

Gilānavaggo aṭṭhamo.

Tassuddānaṃ –

Gilānena duve vuttā, rādhena apare tayo;

Avijjāya ca dve vuttā, bhikkhu loko ca phaggunoti.

Channavaggo
Palokadhammasuttaṃ
當時,眾多比丘來到世尊所在之處......坐在一旁后,那些比丘對世尊說道:"尊者,在這裡,其他外道遊方者這樣問我們:'朋友們,爲了什麼目的在沙門喬達摩那裡過梵行生活?'尊者,當被這樣問時,我們這樣回答那些外道遊方者:'朋友們,爲了完全了知苦而在世尊那裡過梵行生活。'尊者,我們被這樣問而這樣回答時,是否如實說了世尊的話,沒有以不實之事誹謗世尊,是否如法解說法,是否任何如法的論述都不會導致可責備之處?" "比丘們,你們確實如此被問而如此回答時,如實說了我的話,沒有以不實之事誹謗我,如法解說法,任何如法的論述都不會導致可責備之處。因為,比丘們,爲了完全了知苦而在我這裡過梵行生活。比丘們,如果其他外道遊方者這樣問你們:'朋友們,什麼是那個苦,爲了完全了知它而在沙門喬達摩那裡過梵行生活?'比丘們,當被這樣問時,你們應該這樣回答那些外道遊方者:'朋友們,眼睛是苦,爲了完全了知它而在世尊那裡過梵行生活。色......凡是緣眼觸所生的感受,無論是樂、苦或不苦不樂,那也是苦。爲了完全了知它而在世尊那裡過梵行生活......意是苦......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,那也是苦。爲了完全了知它而在世尊那裡過梵行生活。朋友們,這就是那個苦,爲了完全了知它而在世尊那裡過梵行生活。'比丘們,當被這樣問時,你們應該這樣回答那些外道遊方者。" 第八經
世間問經
當時,一位比丘來到世尊......坐在一旁后,那位比丘對世尊說道: "尊者,人們說'世間,世間'。尊者,到什麼程度被稱為世間呢?" "比丘,'破壞'所以被稱為世間。什麼破壞呢?比丘,眼睛破壞。色破壞,眼識破壞,眼觸破壞,凡是緣眼觸所生的感受,無論是樂、苦或不苦不樂,那也破壞......舌頭破壞......意破壞,法破壞,意識破壞,意觸破壞,凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,那也破壞。比丘,'破壞'所以被稱為世間。" 第九經
伐求那問經
當時,尊者伐求那......坐在一旁后,尊者伐求那對世尊說道: "尊者,是否有那個眼睛,用那個眼睛來描述過去已般涅槃、斷除戲論、斷除輪迴、窮盡輪迴、超越一切苦的佛陀......是否有那個舌頭,用那個舌頭來描述過去已般涅槃、斷除戲論、斷除輪迴、窮盡輪迴、超越一切苦的佛陀......是否有那個意,用那個意來描述過去已般涅槃、斷除戲論、斷除輪迴、窮盡輪迴、超越一切苦的佛陀?" "伐求那,沒有那個眼睛,用那個眼睛來描述過去已般涅槃、斷除戲論、斷除輪迴、窮盡輪迴、超越一切苦的佛陀......伐求那,沒有那個舌頭,用那個舌頭來描述過去已般涅槃、斷除戲論、斷除輪迴、窮盡輪迴、超越一切苦的佛陀......伐求那,沒有那個意,用那個意來描述過去已般涅槃、斷除戲論、斷除輪迴、窮盡輪迴、超越一切苦的佛陀。" 第十經病人品第八終其摘要如下: 兩經說病人,三經說羅陀, 兩經說無明,比丘、世間和伐求那。
闡那品
破壞法經
Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

『『『Loko, loko』ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī』』ti? 『『Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko. Kiñca, ānanda, palokadhammaṃ? Cakkhu kho, ānanda, palokadhammaṃ, rūpā palokadhammā, cakkhuviññāṇaṃ palokadhammaṃ, cakkhusamphasso palokadhammo, yampidaṃ cakkhusamphassapaccayā…pe… tampi palokadhammaṃ…pe… jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṃ palokadhammaṃ, jivhāsamphasso palokadhammo, yampidaṃ jivhāsamphassapaccayā…pe… tampi palokadhammaṃ…pe… mano palokadhammo, dhammā palokadhammā, manoviññāṇaṃ palokadhammaṃ, manosamphasso palokadhammo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi palokadhammaṃ. Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko』』ti. Paṭhamaṃ.

Suññatalokasuttaṃ
Atha kho āyasmā ānando…pe… bhagavantaṃ etadavoca – 『『『suñño loko, suñño loko』ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī』』ti? 『『Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā tasmā suñño lokoti vuccati. Kiñca, ānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī』』ti. Dutiyaṃ.
Saṃkhittadhammasuttaṃ
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti.

『『Taṃ kiṃ maññasi, ānanda, cakkhu niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ , bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Rūpā niccā vā aniccā vā』』ti?

『『Aniccā, bhante』』…pe….

『『Cakkhuviññāṇaṃ…pe… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』…pe….

『『Jivhā niccā vā aniccā vā』』ti?

『『Aniccā, bhante』』…pe….

『『Jivhāviññāṇaṃ… jivhāsamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』…pe….

『『Evaṃ passaṃ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Tatiyaṃ.

Channasuttaṃ
舍衛城因緣。當時,尊者阿難來到世尊所在之處......坐在一旁后,尊者阿難對世尊說道: "尊者,人們說'世間,世間'。尊者,到什麼程度被稱為世間呢?" "阿難,凡是破壞法,在聖者的律中被稱為世間。阿難,什麼是破壞法呢?阿難,眼睛是破壞法,色是破壞法,眼識是破壞法,眼觸是破壞法,凡是緣眼觸所生的......那也是破壞法......舌頭是破壞法,味是破壞法,舌識是破壞法,舌觸是破壞法,凡是緣舌觸所生的......那也是破壞法......意是破壞法,法是破壞法,意識是破壞法,意觸是破壞法,凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,那也是破壞法。阿難,凡是破壞法,在聖者的律中被稱為世間。" 第一經
空世間經
當時,尊者阿難......對世尊說道:"尊者,人們說'空的世間,空的世間'。尊者,到什麼程度被稱為空的世間呢?" "阿難,因為空無我或我所,所以被稱為空的世間。阿難,什麼是空無我或我所呢?阿難,眼睛空無我或我所。色空無我或我所,眼識空無我或我所,眼觸空無我或我所......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,那也空無我或我所。阿難,因為空無我或我所,所以被稱為空的世間。" 第二經
簡要法經
坐在一旁的尊者阿難對世尊說道:"尊者,請世尊為我簡要地說法,我聽聞世尊的法后,可以獨處、遠離、不放逸、熱忱、專注地安住。" "阿難,你怎麼認為,眼睛是常還是無常?" "尊者,是無常。" "那麼,無常的是苦還是樂?" "尊者,是苦。" "那麼,無常的、苦的、變化的法,適合認為'這是我的,這是我,這是我的自我'嗎?" "尊者,確實不適合。" "色是常還是無常?" "尊者,是無常。"...... "眼識......凡是緣眼觸所生的感受,無論是樂、苦或不苦不樂,那是常還是無常?" "尊者,是無常。" "那麼,無常的是苦還是樂?" "尊者,是苦。" "那麼,無常的、苦的、變化的法,適合認為'這是我的,這是我,這是我的自我'嗎?" "尊者,確實不適合。"...... "舌頭是常還是無常?" "尊者,是無常。"...... "舌識......舌觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,那是常還是無常?" "尊者,是無常。" "那麼,無常的是苦還是樂?" "尊者,是苦。" "那麼,無常的、苦的、變化的法,適合認為'這是我的,這是我,這是我的自我'嗎?" "尊者,確實不適合。"...... "阿難,如此觀察的多聞聖弟子厭離眼睛......厭離眼觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,他也厭離那個。由於厭離而離貪;由於離貪而解脫;在解脫時,有'已解脫'的智慧。他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 第三經
闡那經
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno . Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca – 『『āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā』』ti. 『『Evamāvuso』』ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu. Nisajja kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca – 『『kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo』』ti?

『『Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo. Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena [khaggena (ka.)] muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] abhimattheyya [abhimantheyya (sī.)]; evameva kho, āvuso, adhimattā vātā muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] ūhananti [upahananti (sī. syā. kaṃ. pī. ka.), uhananti (ka.)]. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi , āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā. Na me, āvuso, khamanīyaṃ , na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho adhimattā vātā kucchiṃ parikantanti. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, āvuso, adhimatto kāyasmiṃ ḍāho. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo. Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi [nāpi kaṅkhāmi (ka.)] jīvita』』nti.

『『Mā āyasmā channo satthaṃ āharesi. Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma. Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi. Mā āyasmā channo satthaṃ āharesi. Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā』』ti.

『『Na me, āvuso sāriputta, natthi sappāyāni bhojanāni; atthi me sappāyāni bhojanāni. Napi me natthi sappāyāni bhesajjāni; atthi me sappāyāni bhesajjāni. Napi me natthi patirūpā upaṭṭhākā; atthi me patirūpā upaṭṭhākā. Api ca me, āvuso, satthā pariciṇṇo dīgharattaṃ manāpeneva, no amanāpena. Etañhi, āvuso, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva, no amanāpena. 『Anupavajjaṃ [taṃ anupavajjaṃ (bahūsu)] channo bhikkhu satthaṃ āharissatī』ti – evametaṃ, āvuso sāriputta, dhārehī』』ti.

『『Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva [kiñcideva (syā. kaṃ. pī. ka.)] desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā』』ti. 『『Pucchāvuso sāriputta, sutvā vedissāmā』』ti.

一時,世尊住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。當時,尊者舍利弗、尊者大周陀和尊者闡那住在靈鷲山。那時,尊者闡那生病、痛苦、重病。於是尊者舍利弗在傍晚時分從獨處起來,來到尊者大周陀那裡;來到后對尊者大周陀說:"朋友周陀,我們去看望生病的尊者闡那吧。""是的,朋友。"尊者大周陀回答尊者舍利弗。於是尊者舍利弗和尊者大周陀來到尊者闡那那裡;來到後坐在準備好的座位上。坐下後,尊者舍利弗對尊者闡那說:"朋友闡那,你還能忍受嗎?還能維持生命嗎?痛苦的感受是在減輕而不是加重嗎?是否有減輕的跡象而不是加重?" "朋友舍利弗,我不能忍受,不能維持生命,劇烈的痛苦感受在加重而不是減輕,有加重的跡象而不是減輕。朋友,就像強壯的人用鋒利的劍刺頭頂;同樣地,朋友,極度的風在頭頂上衝擊。朋友,我不能忍受,不能維持生命......沒有減輕。朋友,就像強壯的人用結實的皮帶在頭上纏緊頭巾;同樣地,朋友,頭上有極度的頭痛。朋友,我不能忍受,不能維持生命......沒有減輕。朋友,就像熟練的屠牛者或屠牛者的徒弟用鋒利的屠牛刀切開腹部;同樣地,極度的風切割腹部。朋友,我不能忍受,不能維持生命......沒有減輕。朋友,就像兩個強壯的人抓住一個較弱的人的兩臂,在炭火坑上烤他、烘他;同樣地,朋友,身體有極度的灼熱。朋友,我不能忍受,不能維持生命,劇烈的痛苦感受在加重而不是減輕,有加重的跡象而不是減輕。朋友舍利弗,我將拿刀自殺,我不希望活著。" "尊者闡那,請不要拿刀自殺。尊者闡那請活下去,我們希望尊者闡那活著。如果尊者闡那沒有適當的食物,我將為尊者闡那尋找適當的食物。如果尊者闡那沒有適當的藥物,我將為尊者闡那尋找適當的藥物。如果尊者闡那沒有適當的侍者,我將侍奉尊者闡那。尊者闡那,請不要拿刀自殺。尊者闡那請活下去,我們希望尊者闡那活著。" "朋友舍利弗,我不是沒有適當的食物;我有適當的食物。我也不是沒有適當的藥物;我有適當的藥物。我也不是沒有適當的侍者;我有適當的侍者。而且,朋友,我長期以令人愉悅的方式侍奉了導師,而不是以令人不愉悅的方式。朋友,這對弟子來說是適當的,以令人愉悅的方式侍奉導師,而不是以令人不愉悅的方式。'比丘闡那將無可責備地拿刀自殺'——朋友舍利弗,你應該這樣記住。" "如果尊者闡那允許回答問題,我們想問尊者闡那一些事情。" "朋友舍利弗,請問吧,聽了我會知道的。"

『『Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme 『etaṃ mama, esohamasmi, eso me attā』ti samanupassasi…pe… jivhaṃ, āvuso channa, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme 『etaṃ mama, esohamasmi, eso me attā』ti samanupassasi…pe… manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme 『etaṃ mama, esohamasmi, eso me attā』ti samanupassasī』』ti?

『『Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassāmi…pe… jivhaṃ, āvuso sāriputta, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassāmi…pe… manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassāmī』』ti.

『『Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassasi… jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassasi… manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassasī』』ti?

『『Cakkhusmiṃ , āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassāmi…pe… jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassāmi…pe… manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassāmī』』ti.

Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca – 『『tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ niccakappaṃ sādhukaṃ manasi kātabbaṃ – 『nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi hoti. Passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā』』』ti.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṃ āharesi.

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – 『『āyasmatā, bhante, channena satthaṃ āharitaṃ. Tassa kā gati ko abhisamparāyo』』ti? 『『Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā』』ti ? 『『Atthi, bhante, pubbavijjanaṃ [pubbaviciraṃ (sī.), pubbavijjhanaṃ (pī.), pubbajiraṃ (ma. ni. 3.394] nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī』』ti. 『『Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Na kho panāhaṃ, sāriputta , ettāvatā saupavajjoti vadāmi. Yo kho, sāriputta, tañca kāyaṃ nikkhipati, aññañca kāyaṃ upādiyati, tamahaṃ saupavajjoti vadāmi. Taṃ channassa bhikkhuno natthi. 『Anupavajjaṃ channena bhikkhunā satthaṃ āharita』nti – evametaṃ, sāriputta, dhārehī』』ti. Catutthaṃ.

Puṇṇasuttaṃ
Atha [sāvatthinidānaṃ. atha (?) ma. ni.

"朋友闡那,你是否認為眼睛、眼識和眼識所識知的法是'這是我的,這是我,這是我的自我'?......朋友闡那,你是否認為舌頭、舌識和舌識所識知的法是'這是我的,這是我,這是我的自我'?......朋友闡那,你是否認為意、意識和意識所識知的法是'這是我的,這是我,這是我的自我'?" "朋友舍利弗,我認為眼睛、眼識和眼識所識知的法'不是我的,不是我,不是我的自我'......朋友舍利弗,我認為舌頭、舌識和舌識所識知的法'不是我的,不是我,不是我的自我'......朋友舍利弗,我認為意、意識和意識所識知的法'不是我的,不是我,不是我的自我'。" "朋友闡那,在眼睛、眼識和眼識所識知的法中,你看到了什麼,了知了什麼,而認為眼睛、眼識和眼識所識知的法'不是我的,不是我,不是我的自我'?......朋友闡那,在舌頭、舌識和舌識所識知的法中,你看到了什麼,了知了什麼,而認為舌頭、舌識和舌識所識知的法'不是我的,不是我,不是我的自我'?......朋友闡那,在意、意識和意識所識知的法中,你看到了什麼,了知了什麼,而認為意、意識和意識所識知的法'不是我的,不是我,不是我的自我'?" "朋友舍利弗,在眼睛、眼識和眼識所識知的法中,我看到了滅盡,了知了滅盡,而認為眼睛、眼識和眼識所識知的法'不是我的,不是我,不是我的自我'......朋友舍利弗,在舌頭、舌識和舌識所識知的法中,我看到了滅盡,了知了滅盡,而認為舌頭、舌識和舌識所識知的法'不是我的,不是我,不是我的自我'......朋友舍利弗,在意、意識和意識所識知的法中,我看到了滅盡,了知了滅盡,而認為意、意識和意識所識知的法'不是我的,不是我,不是我的自我'。" 說到這裡,尊者大周陀對尊者闡那說:"因此,朋友闡那,你應該時常仔細思考世尊的這個教導:'有所依則有動搖,無所依則無動搖。無動搖則有寂靜。有寂靜則無傾向。無傾向則無來去。無來去則無死生。無死生則既不在此世,也不在他世,也不在兩者之間。這就是苦的止息。'" 於是尊者舍利弗和尊者大周陀用這個教導教誡尊者闡那后,從座位起身離開。尊者闡那在那兩位尊者離開不久后拿刀。然後尊者舍利弗來到世尊所在之處;來到后禮拜世尊,坐在一旁。坐在一旁的尊者舍利弗對世尊說:"尊者,尊者闡那拿刀了。他的去處是什麼?他的來世是什麼?" "舍利弗,闡那比丘不是當面向你宣稱他是無可責備的嗎?" "尊者,有一個叫普巴維加那的跋耆村。在那裡,尊者闡那有友好的家庭、親密的家庭、可責備的家庭。" "舍利弗,闡那比丘確實有這些友好的家庭、親密的家庭、可責備的家庭。但是,舍利弗,我不僅僅因為這個就說他是可責備的。舍利弗,誰捨棄這個身體而取另一個身體,我說他是可責備的。闡那比丘沒有這樣。'比丘闡那無可責備地拿刀**'——舍利弗,你應該這樣記住。" 第四經 5. 富樓那經 88. 當時

3.395 passitabbaṃ] kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti.

『『Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 『Nandisamudayā dukkhasamudayo, puṇṇā』ti vadāmi…pe… santi kho, puṇṇa, jivhāviññeyyā rasā…pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 『Nandisamudayā dukkhasamudayo, puṇṇā』ti vadāmi.

『『Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. 『Nandinirodhā dukkhanirodho, puṇṇā』ti vadāmi…pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. 『Nandinirodhā dukkhanirodho, puṇṇā』ti vadāmi.

『『Iminā tvaṃ [iminā ca tvaṃ], puṇṇa, mayā saṃkhittena ovādena ovadito katamasmiṃ [katarasmiṃ (ma. ni.

尊者富樓那來到世尊所在之處;來到后......坐在一旁。坐在一旁的尊者富樓那對世尊說:"尊者,請世尊為我簡要地說法,我聽聞世尊的法后,可以獨處、遠離、不放逸、熱忱、專注地安住。" "富樓那,有眼睛可識別的色,是可愛的、喜歡的、令人愉悅的、可愛的形態、與慾望有關的、誘人的。如果比丘歡喜它、稱讚它、執著它,對於那個歡喜、稱讚、執著的人,就會生起喜悅。富樓那,我說'喜悅生起則苦生起'......富樓那,有舌頭可識別的味......富樓那,有意識可識別的法,是可愛的、喜歡的、令人愉悅的、可愛的形態、與慾望有關的、誘人的。如果比丘歡喜它、稱讚它、執著它,對於那個歡喜、稱讚、執著的人,就會生起喜悅。富樓那,我說'喜悅生起則苦生起'。富樓那,有眼睛可識別的色,是可愛的、喜歡的、令人愉悅的、可愛的形態、與慾望有關的、誘人的。如果比丘不歡喜它、不稱讚它、不執著它,對於那個不歡喜、不稱讚、不執著的人,喜悅就會止息。富樓那,我說'喜悅止息則苦止息'......富樓那,有意識可識別的法,是可愛的、喜歡的、令人愉悅的、可愛的形態、與慾望有關的、誘人的。如果比丘不歡喜它、不稱讚它、不執著它,對於那個不歡喜、不稱讚、不執著的人,喜悅就會止息。富樓那,我說'喜悅止息則苦止息'。富樓那,你被我用這個簡要的教導教誡后,將住在哪個國家?"

3.395)] janapade viharissasī』』ti? 『『Atthi, bhante, sunāparanto nāma janapado, tatthāhaṃ viharissāmī』』ti.

『『Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī』』ti?

『『Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra me evaṃ bhavissati – 『bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me [maṃ (sabbattha)] nayime pāṇinā pahāraṃ dentī』ti. Evamettha [evammettha (?)], bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī』』ti?

『『Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra me evaṃ bhavissati – 『bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me [evammettha (?)] nayime leḍḍunā pahāraṃ dentī』ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī』』ti?

『『Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra me evaṃ bhavissati – 『bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī』ti . Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī』』ti?

『『Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra me evaṃ bhavissati – 『bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī』ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī』』ti?

『『Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tatra me evaṃ bhavissati – 『bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ nayime tiṇhena satthena jīvitā voropentī』ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī』』ti?

『『Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṃ bhavissati – 『santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti, taṃ me idaṃ apariyiṭṭhaññeva satthahārakaṃ laddha』nti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sādhu sādhu, puṇṇa! Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade vatthuṃ. Yassa dāni tvaṃ, puṇṇa, kālaṃ maññasī』』ti.

Atha kho āyasmā puṇṇo bhagavato vacanaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari. Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi [paṭipādesi (sī. pī.), paṭidesesi (syā. kaṃ.)]. Tenevantaravassena pañcamattāni upāsikāsatāni paṭivedesi. Tenevantaravassena tisso vijjā sacchākāsi. Tenevantaravassena parinibbāyi.

"尊者,有一個叫做蘇那帕蘭塔的國家,我將住在那裡。" "富樓那,蘇那帕蘭塔人很兇暴;富樓那,蘇那帕蘭塔人很粗野。如果蘇那帕蘭塔人辱罵你、責罵你,富樓那,那時你會怎麼想?" "尊者,如果蘇那帕蘭塔人辱罵我、責罵我,那時我會這樣想:'這些蘇那帕蘭塔人真是善良,這些蘇那帕蘭塔人真是非常善良,他們只是用言語攻擊我,而不是用手打我。'世尊,我會這樣想;善逝,我會這樣想。" "富樓那,如果蘇那帕蘭塔人用手打你,那時你會怎麼想?" "尊者,如果蘇那帕蘭塔人用手打我,那時我會這樣想:'這些蘇那帕蘭塔人真是善良,這些蘇那帕蘭塔人真是非常善良,他們只是用手打我,而不是用土塊打我。'世尊,我會這樣想;善逝,我會這樣想。" "富樓那,如果蘇那帕蘭塔人用土塊打你,那時你會怎麼想?" "尊者,如果蘇那帕蘭塔人用土塊打我,那時我會這樣想:'這些蘇那帕蘭塔人真是善良,這些蘇那帕蘭塔人真是非常善良,他們只是用土塊打我,而不是用棍棒打我。'世尊,我會這樣想;善逝,我會這樣想。" "富樓那,如果蘇那帕蘭塔人用棍棒打你,那時你會怎麼想?" "尊者,如果蘇那帕蘭塔人用棍棒打我,那時我會這樣想:'這些蘇那帕蘭塔人真是善良,這些蘇那帕蘭塔人真是非常善良,他們只是用棍棒打我,而不是用刀劍打我。'世尊,我會這樣想;善逝,我會這樣想。" "富樓那,如果蘇那帕蘭塔人用刀劍打你,那時你會怎麼想?" "尊者,如果蘇那帕蘭塔人用刀劍打我,那時我會這樣想:'這些蘇那帕蘭塔人真是善良,這些蘇那帕蘭塔人真是非常善良,他們只是用刀劍打我,而不是用鋒利的刀劍殺我。'世尊,我會這樣想;善逝,我會這樣想。" "富樓那,如果蘇那帕蘭塔人用鋒利的刀劍殺你,那時你會怎麼想?" "尊者,如果蘇那帕蘭塔人用鋒利的刀劍殺我,那時我會這樣想:'有世尊的一些弟子因厭惡身體和生命而尋求殺身的工具,我不用尋求就得到了殺身的工具。'世尊,我會這樣想;善逝,我會這樣想。" "很好,很好,富樓那!你具備這種調伏和平靜,能夠住在蘇那帕蘭塔國。富樓那,你現在認為是時候就去吧。" 於是尊者富樓那歡喜、隨喜世尊的話,從座位起身,禮拜世尊,右繞后,收拾住處,拿起衣缽,向蘇那帕蘭塔國出發遊行。他逐步遊行,到達了蘇那帕蘭塔國。尊者富樓那住在蘇那帕蘭塔國。然後尊者富樓那在那個雨安居期間使五百名優婆塞證悟,在那個雨安居期間使五百名優婆夷證悟,在那個雨安居期間證得三明。在那個雨安居期間般涅槃。

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – 『『yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṃkhittena ovādena ovadito, so kālaṅkato. Tassa kā gati ko abhisamparāyo』』ti?

『『Paṇḍito, bhikkhave, puṇṇo kulaputto [kulaputto ahosi (sabbattha)], paccapādi [saccavādī (syā. kaṃ. ka.)] dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi [viheṭhesi (sī. syā. kaṃ.)]. Parinibbuto, bhikkhave, puṇṇo kulaputto』』ti. Pañcamaṃ.

Bāhiyasuttaṃ
Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti.

『『Taṃ kiṃ maññasi, bāhiya, cakkhu niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Rūpā niccā vā aniccā vā』』ti?

『『Aniccā, bhante』』…pe… cakkhuviññāṇaṃ…pe… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Evaṃ passaṃ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti.

Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ , nāparaṃ itthattāyā』』ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṃ ahosīti. Chaṭṭhaṃ.

Paṭhamaejāsuttaṃ

當時,眾多比丘來到世尊所在之處......坐在一旁后,那些比丘對世尊說:"尊者,那位被世尊用簡要的教導教誡的名叫富樓那的善男子已經去世了。他的去處是什麼?他的來世是什麼?" "比丘們,富樓那善男子是智者,他如法修行,沒有因法而煩擾我。比丘們,富樓那善男子已般涅槃。" 第五經 6. 婆醯耶經 89. 當時,尊者婆醯耶來到世尊所在之處......坐在一旁后,尊者婆醯耶對世尊說:"尊者,請世尊為我簡要地說法,我聽聞世尊的法后,可以獨處、遠離、不放逸、熱忱、專注地安住。" "婆醯耶,你怎麼認為,眼睛是常還是無常?" "尊者,是無常。" "那麼,無常的是苦還是樂?" "尊者,是苦。" "那麼,無常的、苦的、變化的法,適合認為'這是我的,這是我,這是我的自我'嗎?" "尊者,確實不適合。" "色是常還是無常?" "尊者,是無常。"......眼識......眼觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,那是常還是無常?" "尊者,是無常。" "那麼,無常的是苦還是樂?" "尊者,是苦。" "那麼,無常的、苦的、變化的法,適合認為'這是我的,這是我,這是我的自我'嗎?" "尊者,確實不適合。" "婆醯耶,如此觀察的多聞聖弟子厭離眼睛,也厭離色,也厭離眼識,也厭離眼觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,他也厭離那個。由於厭離而離貪;由於離貪而解脫;在解脫時,有'已解脫'的智慧。他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 於是尊者婆醯耶歡喜、隨喜世尊的話,從座位起身,禮拜世尊,右繞后離開。然後尊者婆醯耶獨處、遠離、不放逸、熱忱、專注地安住,不久就——爲了善男子正確地從在家出家而趨向無上的——梵行的終極,在現法中自己以證智實現、達到並安住。他了知:"生已盡,梵行已立,所作已辦,不受後有。"尊者婆醯耶成為阿羅漢之一。第六經 7. 第一動經

『『Ejā , bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. Tasmātiha , bhikkhave, bhikkhu cepi ākaṅkheyya 『anejo vihareyyaṃ [vihareyya (sī. pī. ka.)] vītasallo』ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya; cakkhuviññāṇaṃ na maññeyya, cakkhuviññāṇasmiṃ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṃ meti na maññeyya; cakkhusamphassaṃ na maññeyya, cakkhusamphassasmiṃ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

『『Sotaṃ na maññeyya…pe… ghānaṃ na maññeyya…pe… jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya…pe… jivhāviññāṇaṃ na maññeyya…pe… jivhāsamphassaṃ na maññeyya…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

『『Kāyaṃ na maññeyya…pe… manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya; dhamme na maññeyya…pe… mano viññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya; sabbaṃ na maññeyya, sabbasmiṃ na maññeyya, sabbato na maññeyya, sabbaṃ meti na maññeyya.

『『So evaṃ amaññamāno na kiñcipi loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati . 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā』ti pajānātī』』ti. Sattamaṃ.

Dutiyaejāsuttaṃ
『『Ejā , bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya 『anejo vihareyyaṃ vītasallo』ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati…pe….

『『Jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya… jivhāviññāṇaṃ… jivhāsamphassaṃ… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati…pe….

『『Manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati , yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati.

『『Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. So evaṃ amaññamāno na kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Aṭṭhamaṃ.

"比丘們,動是病,動是瘡,動是箭。因此,比丘們,如來無動地安住,離箭而住。因此,比丘們,如果比丘希望'愿我無動地安住,離箭而住',他不應認為眼睛,不應認為在眼睛中,不應認為從眼睛,不應認為眼睛是我的;不應認為色,不應認為在色中,不應認為從色,不應認為色是我的;不應認為眼識,不應認為在眼識中,不應認為從眼識,不應認為眼識是我的;不應認為眼觸,不應認為在眼觸中,不應認為從眼觸,不應認為眼觸是我的。凡是緣眼觸所生的感受,無論是樂、苦或不苦不樂,他也不應認為那個,不應認為在那個中,不應認為從那個,不應認為那個是我的。不應認為耳......不應認為鼻......不應認為舌,不應認為在舌中,不應認為從舌,不應認為舌是我的;不應認為味......不應認為舌識......不應認為舌觸......凡是緣舌觸所生的感受,無論是樂、苦或不苦不樂,他也不應認為那個,不應認為在那個中,不應認為從那個,不應認為那個是我的。不應認為身......不應認為意,不應認為在意中,不應認為從意,不應認為意是我的;不應認為法......意識......意觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,他也不應認為那個,不應認為在那個中,不應認為從那個,不應認為那個是我的;不應認為一切,不應認為在一切中,不應認為從一切,不應認為一切是我的。他這樣不認為,就不執取世間的任何事物。不執取則不恐懼。不恐懼則自己般涅槃。他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 第七經
第二動經
"比丘們,動是病,動是瘡,動是箭。因此,比丘們,如來無動地安住,離箭而住。因此,比丘們,如果比丘希望'愿我無動地安住,離箭而住',他不應認為眼睛,不應認為在眼睛中,不應認為從眼睛,不應認為眼睛是我的;不應認為色......眼識......眼觸......凡是緣眼觸所生的感受,無論是樂、苦或不苦不樂,他也不應認為那個,不應認為在那個中,不應認為從那個,不應認為那個是我的。比丘們,凡是認為的,在其中認為的,從其中認為的,認為是我的,那就變成另一種狀態。世間執著于有,因變異而喜歡有...... 不應認為舌,不應認為在舌中,不應認為從舌,不應認為舌是我的;不應認為味......舌識......舌觸......凡是緣舌觸所生的感受,無論是樂、苦或不苦不樂,他也不應認為那個,不應認為在那個中,不應認為從那個,不應認為那個是我的。比丘們,凡是認為的,在其中認為的,從其中認為的,認為是我的,那就變成另一種狀態。世間執著于有,因變異而喜歡有...... 不應認為意,不應認為在意中,不應認為從意,不應認為意是我的......意識......意觸......凡是緣意觸所生的感受,無論是樂、苦或不苦不樂,他也不應認為那個,不應認為在那個中,不應認為從那個,不應認為那個是我的。比丘們,凡是認為的,在其中認為的,從其中認為的,認為是我的,那就變成另一種狀態。世間執著于有,因變異而喜歡有。比丘們,所有的蘊、界、處,他也不應認為那個,不應認為在那個中,不應認為從那個,不應認為那個是我的。他這樣不認為,就不執取世間的任何事物。不執取則不恐懼。不恐懼則自己般涅槃。他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 第八經
Paṭhamadvayasuttaṃ
『『Dvayaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha. Kiñca, bhikkhave, dvayaṃ? Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca , mano ceva dhammā ca – idaṃ vuccati, bhikkhave, dvayaṃ.

『『Yo, bhikkhave, evaṃ vadeyya – 『ahametaṃ dvayaṃ paccakkhāya aññaṃ dvayaṃ paññapessāmī』ti, tassa vācāvatthukamevassa. Puṭṭho ca na sampāyeyya. Uttariñca vighātaṃ āpajjeyya. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmi』』nti. Navamaṃ.

Dutiyadvayasuttaṃ
『『Dvayaṃ, bhikkhave, paṭicca viññāṇaṃ sambhoti. Kathañca, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhoti? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Cakkhu aniccaṃ vipariṇāmi aññathābhāvi. Rūpā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Cakkhuviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ cakkhuviññāṇaṃ kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati cakkhusamphasso. Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati! Phuṭṭho , bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Sotaṃ…pe….

『『Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Jivhā aniccā vipariṇāmī aññathābhāvī [vipariṇāminī aññathābhāvinī (?)]. Rasā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Jivhāviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya , sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ jivhāviññāṇaṃ, kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati jivhāsamphasso. Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Kāyaṃ…pe….

『『Manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Mano anicco vipariṇāmī aññathābhāvī. Dhammā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ manoviññāṇaṃ, kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati manosamphasso. Manosamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno manosamphasso, kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Evaṃ kho, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhotī』』ti. Dasamaṃ.

Channavaggo navamo.

Tassuddānaṃ –

Palokasuññā saṃkhittaṃ, channo puṇṇo ca bāhiyo;

Ejena ca duve vuttā, dvayehi apare duveti.

Saḷavaggo
Adantaaguttasuttaṃ
第一二法經
"比丘們,我將為你們說二法。請聽。比丘們,什麼是二法?眼睛和色,耳朵和聲音,鼻子和氣味,舌頭和味道,身體和觸覺,意和法 - 比丘們,這被稱為二法。比丘們,如果有人這樣說:'我捨棄這個二法,將宣說另一個二法',那只是他的言論而已。被問到時他無法解釋。而且他會陷入更大的困擾。為什麼?比丘們,因為那是不可能的。" 第九經
第二二法經
"比丘們,緣於二法而有識生起。比丘們,如何緣於二法而有識生起?緣眼和色而生起眼識。眼是無常的、變化的、變異的。色是無常的、變化的、變異的。因此這二法是動搖的、不穩定的、無常的、變化的、變異的。眼識是無常的、變化的、變異的。凡是眼識生起的因和緣,那個因和緣也是無常的、變化的、變異的。比丘們,緣無常而生起的眼識,怎麼可能是常的呢!比丘們,這三法的會合、聚集、和合,這被稱為眼觸。眼觸也是無常的、變化的、變異的。凡是眼觸生起的因和緣,那個因和緣也是無常的、變化的、變異的。比丘們,緣無常而生起的眼觸,怎麼可能是常的呢!比丘們,被觸碰時感受,被觸碰時思考,被觸碰時認知。因此這些法也是動搖的、不穩定的、無常的、變化的、變異的。耳...... 緣舌和味而生起舌識。舌是無常的、變化的、變異的。味是無常的、變化的、變異的。因此這二法是動搖的、不穩定的、無常的、變化的、變異的。舌識是無常的、變化的、變異的。凡是舌識生起的因和緣,那個因和緣也是無常的、變化的、變異的。比丘們,緣無常而生起的舌識,怎麼可能是常的呢!比丘們,這三法的會合、聚集、和合,這被稱為舌觸。舌觸也是無常的、變化的、變異的。凡是舌觸生起的因和緣,那個因和緣也是無常的、變化的、變異的。比丘們,緣無常而生起的舌觸,怎麼可能是常的呢!比丘們,被觸碰時感受,被觸碰時思考,被觸碰時認知。因此這些法也是動搖的、不穩定的、無常的、變化的、變異的。身...... 緣意和法而生起意識。意是無常的、變化的、變異的。法是無常的、變化的、變異的。因此這二法是動搖的、不穩定的、無常的、變化的、變異的。意識是無常的、變化的、變異的。凡是意識生起的因和緣,那個因和緣也是無常的、變化的、變異的。比丘們,緣無常而生起的意識,怎麼可能是常的呢!比丘們,這三法的會合、聚集、和合,這被稱為意觸。意觸也是無常的、變化的、變異的。凡是意觸生起的因和緣,那個因和緣也是無常的、變化的、變異的。比丘們,緣無常而生起的意觸,怎麼可能是常的呢!比丘們,被觸碰時感受,被觸碰時思考,被觸碰時認知。因此這些法也是動搖的、不穩定的、無常的、變化的、變異的。比丘們,這就是如何緣於二法而有識生起。" 第十經第九品闡那品完其摘要: 破壞、空、簡要、闡那、富樓那、婆醯耶、兩個動經、兩個二法經。
六處品
未調御不守護經
Sāvatthinidānaṃ . 『『Chayime , bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti. Katame cha? Cakkhu, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti…pe… jivhā, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti…pe… mano, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti. Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti』』.

『『Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā honti. Katame cha? Cakkhu, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti…pe… jivhā, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti…pe… mano, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti. Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā hontī』』ti. Idamavoca bhagavā…pe… etadavoca satthā –

『『Saḷeva [chaḷeva (ka.)] phassāyatanāni bhikkhavo,

Asaṃvuto yattha dukkhaṃ nigacchati;

Tesañca ye saṃvaraṇaṃ avedisuṃ,

Saddhādutiyā viharantānavassutā.

『『Disvāna rūpāni manoramāni,

Athopi disvāna amanoramāni;

Manorame rāgapathaṃ vinodaye,

Na cāppiyaṃ meti manaṃ padosaye.

『『Saddañca sutvā dubhayaṃ piyāppiyaṃ,

Piyamhi sadde na samucchito siyā;

Athoppiye dosagataṃ vinodaye,

Na cāppiyaṃ meti manaṃ padosaye.

『『Gandhañca ghatvā surabhiṃ manoramaṃ,

Athopi ghatvā asuciṃ akantiyaṃ;

Akantiyasmiṃ paṭighaṃ vinodaye,

Chandānunīto na ca kantiye siyā.

『『Rasañca bhotvāna asāditañca sāduṃ,

Athopi bhotvāna asādumekadā;

Sāduṃ rasaṃ nājjhosāya bhuñje,

Virodhamāsādusu nopadaṃsaye.

『『Phassena phuṭṭho na sukhena majje [majjhe (syā. kaṃ. pī.)],

Dukkhena phuṭṭhopi na sampavedhe;

Phassadvayaṃ sukhadukkhe upekkhe,

Anānuruddho aviruddha kenaci.

『『Papañcasaññā itarītarā narā,

Papañcayantā upayanti saññino;

Manomayaṃ gehasitañca sabbaṃ,

Panujja nekkhammasitaṃ irīyati.

『『Evaṃ mano chassu yadā subhāvito,

Phuṭṭhassa cittaṃ na vikampate kvaci;

Te rāgadose abhibhuyya bhikkhavo,

Bhavattha [bhavatha (sī. syā. kaṃ.)] jātimaraṇassa pāragā』』ti. paṭhamaṃ;

Mālukyaputtasuttaṃ

舍衛城因緣 "諸比丘,這六種觸入處若未調伏、未守護、未保護、未制御,則會帶來痛苦。哪六種?諸比丘,眼觸入處若未調伏、未守護、未保護、未制御,則會帶來痛苦……舌觸入處若未調伏、未守護、未保護、未制御,則會帶來痛苦……意觸入處若未調伏、未守護、未保護、未制御,則會帶來痛苦。諸比丘,這六種觸入處若未調伏、未守護、未保護、未制御,則會帶來痛苦。" "諸比丘,這六種觸入處若善調伏、善守護、善保護、善制御,則會帶來快樂。哪六種?諸比丘,眼觸入處若善調伏、善守護、善保護、善制御,則會帶來快樂……舌觸入處若善調伏、善守護、善保護、善制御,則會帶來快樂……意觸入處若善調伏、善守護、善保護、善制御,則會帶來快樂。諸比丘,這六種觸入處若善調伏、善守護、善保護、善制御,則會帶來快樂。"世尊如是說……導師如是說: "諸比丘,六種觸入處, 不制御者於此遭受痛苦; 那些了知制御它們的人, 以信為伴而住,不受污染。見到悅意的色, 也見到不悅意的色; 應驅除對悅意色的貪慾之道, 不應因不悅意而使心生嗔恨。聽到悅意不悅意兩種聲, 不應對悅意聲生執著; 應驅除對不悅意聲的嗔恨, 不應因不悅意而使心生嗔恨。嗅到芳香悅意的氣味, 也嗅到污穢不悅意的氣味; 應驅除不悅意的厭惡, 不應對悅意的生貪愛。嚐到美味和不美味, 有時也嚐到不美味; 不應貪著美味而食, 不應對不美味生厭惡。觸到樂受不應陶醉, 觸到苦受也不應動搖; 對樂苦兩種觸保持平等, 不親近也不厭惡任何人。凡夫有種種戲論想, 有想則生戲論; 應捨棄一切世俗之想, 而行出離之道。如是六處若善修習, 心受觸時不動搖; 諸比丘,克服貪嗔, 你們將超越生死。" 第一; 2. 摩

Atha kho āyasmā mālukyaputto [māluṅkyaputto (sī.)] yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti.

『『Ettha dāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma! Yatra hi nāma tvaṃ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṃkhittena ovādaṃ yācasī』』ti.

『『Kiñcāpāhaṃ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Desetu me, bhante , bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ, appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa』』nti.

『『Taṃ kiṃ maññasi, mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā』』ti? 『『No hetaṃ, bhante』』.

『『Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā』』ti? 『『No hetaṃ, bhante』』.

『『Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā』』ti? 『『No hetaṃ, bhante』』.

『『Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā』』ti? 『『No hetaṃ, bhante』』.

『『Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā』』ti? 『『No hetaṃ, bhante』』.

『『Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā』』ti? 『『No hetaṃ, bhante』』.

『『Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati. Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati , mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati; tato tvaṃ, mālukyaputta, na tena. Yato tvaṃ, mālukyaputta, na tena; tato tvaṃ, mālukyaputta , na tattha. Yato tvaṃ, mālukyaputta, na tattha; tato tvaṃ, mālukyaputta, nevidha, na huraṃ, na ubhayamantarena. Esevanto dukkhassā』』ti.

『『Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi –

『『Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa [ajjhosāya (sī.)] tiṭṭhati.

『『Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

『『Saddaṃ sutvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

『『Tassa vaḍḍhanti vedanā, anekā saddasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

『『Gandhaṃ ghatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

『『Tassa vaḍḍhanti vedanā, anekā gandhasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

『『Rasaṃ bhotvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

『『Tassa vaḍḍhanti vedanā, anekā rasasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

『『Phassaṃ phussa sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

『『Tassa vaḍḍhanti vedanā, anekā phassasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

『『Dhammaṃ ñatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

於是,尊者摩魯迦子來到世尊處……坐在一旁后,尊者摩魯迦子對世尊說:"世尊,請為我簡要說法,我聽聞世尊之法后,可以獨處、遠離、不放逸、熱忱、專注地安住。" "摩魯迦子,現在對於年輕比丘我們該說什麼呢!你這比丘已經衰老、年邁、高齡、到了晚年,卻還要求簡要的教導。" "世尊,雖然我已衰老、年邁、高齡、到了晚年,但請世尊為我簡要說法,請善逝為我簡要說法。也許我能理解世尊所說的意義,也許我能成為世尊所說之法的繼承人。" "摩魯迦子,你怎麼認為?那些你未曾見過、從未見過、現在也不見,而且你也不認為將來會見到的眼所識別的色,你對它們有慾望、貪愛或喜愛嗎?""不,世尊。" "那些你未曾聽過、從未聽過、現在也不聽,而且你也不認為將來會聽到的耳所識別的聲,你對它們有慾望、貪愛或喜愛嗎?""不,世尊。" "那些你未曾嗅過、從未嗅過、現在也不嗅,而且你也不認為將來會嗅到的鼻所識別的香,你對它們有慾望、貪愛或喜愛嗎?""不,世尊。" "那些你未曾嘗過、從未嘗過、現在也不嘗,而且你也不認為將來會嚐到的舌所識別的味,你對它們有慾望、貪愛或喜愛嗎?""不,世尊。" "那些你未曾觸過、從未觸過、現在也不觸,而且你也不認為將來會觸到的身所識別的觸,你對它們有慾望、貪愛或喜愛嗎?""不,世尊。" "那些你未曾知道、從未知道、現在也不知道,而且你也不認為將來會知道的意所識別的法,你對它們有慾望、貪愛或喜愛嗎?""不,世尊。" "摩魯迦子,對於你所見、所聞、所覺、所識的法,在所見中只有所見,在所聞中只有所聞,在所覺中只有所覺,在所識中只有所識。摩魯迦子,當你對所見、所聞、所覺、所識的法,在所見中只有所見,在所聞中只有所聞,在所覺中只有所覺,在所識中只有所識時,那麼你就不執著於此。摩魯迦子,當你不執著於此時,你就不住于彼。摩魯迦子,當你不住于彼時,你就不在此,不在彼,不在兩者之間。這就是苦的終結。" "世尊,我理解世尊簡要所說的詳細含義: 見色失念時,專注可愛相; 心生貪著受,執取而安住。由色生諸受,種種不斷增; 貪慾與惱害,其心受損害; 如是積集苦,遠離於涅槃。聞聲失念時,專注可愛相; 心生貪著受,執取而安住。由聲生諸受,種種不斷增; 貪慾與惱害,其心受損害; 如是積集苦,遠離於涅槃。嗅香失念時,專注可愛相; 心生貪著受,執取而安住。由香生諸受,種種不斷增; 貪慾與惱害,其心受損害; 如是積集苦,遠離於涅槃。嘗味失念時,專注可愛相; 心生貪著受,執取而安住。由味生諸受,種種不斷增; 貪慾與惱害,其心受損害; 如是積集苦,遠離於涅槃。觸觸失念時,專注可愛相; 心生貪著受,執取而安住。由觸生諸受,種種不斷增; 貪慾與惱害,其心受損害; 如是積集苦,遠離於涅槃。知法失念時,專注可愛相; 心生貪著受,執取而安住。

『『Tassa vaḍḍhanti vedanā, anekā dhammasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

『『Na so rajjati rūpesu, rūpaṃ disvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

『『Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

『『Na so rajjati saddesu, saddaṃ sutvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

『『Yathāssa suṇato saddaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

『『Na so rajjati gandhesu, gandhaṃ ghatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

『『Yathāssa ghāyato gandhaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

『『Na so rajjati rasesu, rasaṃ bhotvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

『『Yathāssa sāyato rasaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

『『Na so rajjati phassesu, phassaṃ phussa paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

『『Yathāssa phusato phassaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

『『Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

『『Yathāssa jānato dhammaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī』』ti.

『『Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī』』ti. 『『Sādhu sādhu, mālukyaputta! Sādhu kho tvaṃ, mālukyaputta, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi –

『『Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

『『Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.…pe….

『『Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

『『Yathāssa vijānato dhammaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī』』ti.

『『Imassa kho, mālukyaputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo』』ti.

Atha kho āyasmā mālukyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』』ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṃ ahosīti. Dutiyaṃ.

Parihānadhammasuttaṃ

由法生諸受,種種不斷增; 貪慾與惱害,其心受損害; 如是積集苦,遠離於涅槃。見色正念時,不著可愛相; 心無貪著受,不執取安住。如是見色時,雖也經歷受; 消減不增長,如是正念行; 如是減少苦,接近於涅槃。聞聲正念時,不著可愛相; 心無貪著受,不執取安住。如是聞聲時,雖也經歷受; 消減不增長,如是正念行; 如是減少苦,接近於涅槃。嗅香正念時,不著可愛相; 心無貪著受,不執取安住。如是嗅香時,雖也經歷受; 消減不增長,如是正念行; 如是減少苦,接近於涅槃。嘗味正念時,不著可愛相; 心無貪著受,不執取安住。如是嘗味時,雖也經歷受; 消減不增長,如是正念行; 如是減少苦,接近於涅槃。觸觸正念時,不著可愛相; 心無貪著受,不執取安住。如是觸觸時,雖也經歷受; 消減不增長,如是正念行; 如是減少苦,接近於涅槃。知法正念時,不著可愛相; 心無貪著受,不執取安住。如是知法時,雖也經歷受; 消減不增長,如是正念行; 如是減少苦,接近於涅槃。" "世尊,我如是理解世尊簡要所說的詳細含義。""善哉!善哉!摩魯迦子!你善解我簡要所說的詳細含義 - 見色失念時,專注可愛相; 心生貪著受,執取而安住。由色生諸受,種種不斷增; 貪慾與惱害,其心受損害; 如是積集苦,遠離於涅槃。…… 知法正念時,不著可愛相; 心無貪著受,不執取安住。如是知法時,雖也經歷受; 消減不增長,如是正念行; 如是減少苦,接近於涅槃。摩魯迦子,我簡要所說的詳細含義應如是理解。" 於是,尊者摩魯迦子歡喜、隨喜世尊所說,從座而起,禮敬世尊,右繞而去。然後,尊者摩魯迦子獨處、遠離、不放逸、熱忱、專注地安住,不久即證得 - 善男子正確地從在家出家所追求的無上梵行的終極目標,現世自知、證悟、成就並安住。他了知:"生已盡,梵行已立,所作已辦,不受後有。"尊者摩魯迦子成為阿羅漢之一。第二; 3. 退失法經

『『Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni. Taṃ suṇātha. Kathañca, bhikkhave, parihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā [akusalā dhammā sarasaṅkappā (syā. kaṃ. pī. ka.) upari āsīvisavagge sattamasutte pana 『『ākusalā sarasaṅkappā』』 tveva sabbattha dissati] saṃyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti [byantikaroti (pī.) byantiṃ karoti (ka.)] na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – 『parihāyāmi kusalehi dhammehi』. Parihānañhetaṃ vuttaṃ bhagavatāti…pe….

『『Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – 『parihāyāmi kusalehi dhammehi』. Parihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, parihānadhammo hoti.

『『Kathañca, bhikkhave, aparihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – 『na parihāyāmi kusalehi dhammehi』. Aparihānañhetaṃ vuttaṃ bhagavatāti…pe….

『『Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ , bhikkhave, bhikkhunā – 『na parihāyāmi kusalehi dhammehi』. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, aparihānadhammo hoti.

『『Katamāni ca, bhikkhave, cha abhibhāyatanāni? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Veditabbametaṃ, bhikkhave, bhikkhunā – 『abhibhūtametaṃ āyatanaṃ』. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Veditabbametaṃ, bhikkhave, bhikkhunā – 『abhibhūtametaṃ āyatanaṃ』. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti. Imāni vuccanti, bhikkhave, cha abhibhāyatanānī』』ti. Tatiyaṃ.

Pamādavihārīsuttaṃ
"諸比丘,我將為你們說退失法、不退失法和六勝處。請諦聽。諸比丘,什麼是退失法?在此,諸比丘,比丘以眼見色后,生起邪惡不善的思惟,與結縛相應。如果比丘容忍它,不斷除,不驅逐,不消滅,不使之不存在,諸比丘,這比丘應當了知:'我正在退失善法。'這被世尊稱為退失...... 再者,諸比丘,比丘以舌嘗味后,生起......再者,諸比丘,比丘以意識法后,生起邪惡不善的思惟,與結縛相應。如果比丘容忍它,不斷除,不驅逐,不消滅,不使之不存在,諸比丘,這比丘應當了知:'我正在退失善法。'這被世尊稱為退失。諸比丘,這就是退失法。諸比丘,什麼是不退失法?在此,諸比丘,比丘以眼見色后,生起邪惡不善的思惟,與結縛相應。如果比丘不容忍它,斷除,驅逐,消滅,使之不存在,諸比丘,這比丘應當了知:'我不退失善法。'這被世尊稱為不退失...... 再者,諸比丘,比丘以舌嘗味后,生起......再者,諸比丘,比丘以意識法后,生起邪惡不善的思惟,與結縛相應。如果比丘不容忍它,斷除,驅逐,消滅,使之不存在,諸比丘,這比丘應當了知:'我不退失善法。'這被世尊稱為不退失。諸比丘,這就是不退失法。諸比丘,什麼是六勝處?在此,諸比丘,比丘以眼見色后,不生起邪惡不善的思惟,與結縛相應。諸比丘,這比丘應當了知:'這處已被克服。'這被世尊稱為勝處......再者,諸比丘,比丘以意識法后,不生起邪惡不善的思惟,與結縛相應。諸比丘,這比丘應當了知:'這處已被克服。'這被世尊稱為勝處。諸比丘,這些被稱為六勝處。" 第三;
放逸住經
『『Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. Taṃ suṇātha. Kathañca, bhikkhave, pamādavihārī hoti? Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati [byāsiccati (sī. syā. kaṃ.)]. Cakkhuviññeyyesu rūpesu tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhaṃ gacchati…pe… jivhindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati jivhāviññeyyesu rasesu, tassa byāsittacittassa…pe… pamādavihārī tveva saṅkhaṃ gacchati…pe… manindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati manoviññeyyesu dhammesu, tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti . Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti . Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhaṃ gacchati. Evaṃ kho, bhikkhave, pamādavihārī hoti.

『『Kathañca, bhikkhave, appamādavihārī hoti? Cakkhundriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati cakkhuviññeyyesu rūpesu, tassa abyāsittacittassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ viharati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhaṃ gacchati…pe… jivhindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati…pe… appamādavihārī tveva saṅkhaṃ gacchati. Manindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati, manoviññeyyesu dhammesu, tassa abyāsittacittassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ viharati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhaṃ gacchati. Evaṃ kho, bhikkhave, appamādavihārī hotī』』ti. Catutthaṃ.

Saṃvarasuttaṃ
『『Saṃvarañca vo, bhikkhave, desessāmi, asaṃvarañca. Taṃ suṇātha. Kathañca, bhikkhave, asaṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – 『parihāyāmi kusalehi dhammehi』. Parihānañhetaṃ vuttaṃ bhagavatāti…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – 『parihāyāmi kusalehi dhammehi』. Parihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

『『Kathañca, bhikkhave, saṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – 『na parihāyāmi kusalehi dhammehi』. Aparihānañhetaṃ vuttaṃ bhagavatāti …pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ bhikkhunā – 『na parihāyāmi kusalehi dhammehi』. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, saṃvaro hotī』』ti. Pañcamaṃ.

Samādhisuttaṃ
"諸比丘,我將為你們說放逸住者和不放逸住者。請諦聽。諸比丘,如何是放逸住者?諸比丘,不防護眼根而住的人,其心被污染。當他的心被眼所識別的色污染時,不生喜悅。無喜悅則無喜。無喜則無輕安。無輕安則有苦。有苦則心不得定。心不得定則法不顯現。因法不顯現,他被稱為放逸住者......諸比丘,不防護舌根而住的人,其心被污染。當他的心被舌所識別的味污染時......被稱為放逸住者......諸比丘,不防護意根而住的人,其心被污染。當他的心被意所識別的法污染時,不生喜悅。無喜悅則無喜。無喜則無輕安。無輕安則有苦。有苦則心不得定。心不得定則法不顯現。因法不顯現,他被稱為放逸住者。諸比丘,這就是放逸住者。諸比丘,如何是不放逸住者?諸比丘,防護眼根而住的人,其心不被污染。當他的心不被眼所識別的色污染時,生喜悅。有喜悅則生喜。有喜則身輕安。身輕安則住於樂。有樂則心得定。心得定則法顯現。因法顯現,他被稱為不放逸住者......諸比丘,防護舌根而住的人,其心不被污染......被稱為不放逸住者。諸比丘,防護意根而住的人,其心不被污染。當他的心不被意所識別的法污染時,生喜悅。有喜悅則生喜。有喜則身輕安。身輕安則住於樂。有樂則心得定。心得定則法顯現。因法顯現,他被稱為不放逸住者。諸比丘,這就是不放逸住者。" 第四;
防護經
"諸比丘,我將為你們說防護和不防護。請諦聽。諸比丘,如何是不防護?諸比丘,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、讚歎它、執著它而住,諸比丘,這比丘應當了知:'我正在退失善法。'這被世尊稱為退失......諸比丘,有舌所識別的味......諸比丘,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、讚歎它、執著它而住,諸比丘,這比丘應當了知:'我正在退失善法。'這被世尊稱為退失。諸比丘,這就是不防護。諸比丘,如何是防護?諸比丘,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不讚嘆它、不執著它而住,諸比丘,這比丘應當了知:'我不退失善法。'這被世尊稱為不退失......諸比丘,有舌所識別的味......諸比丘,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不讚嘆它、不執著它而住,諸比丘,這比丘應當了知:'我不退失善法。'這被世尊稱為不退失。諸比丘,這就是防護。" 第五;
定經
『『Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? 『Cakkhu anicca』nti yathābhūtaṃ pajānāti; 『rūpā aniccā』ti yathābhūtaṃ pajānāti; 『cakkhuviññāṇaṃ anicca』nti yathābhūtaṃ pajānāti; 『cakkhusamphasso anicco』ti yathābhūtaṃ pajānāti. 『Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca』nti yathābhūtaṃ pajānāti…pe… 『mano anicca』nti yathābhūtaṃ pajānāti. Dhammā… manoviññāṇaṃ… manosamphasso… 『yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca』nti yathābhūtaṃ pajānāti. Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī』』ti. Chaṭṭhaṃ.
Paṭisallānasuttaṃ
『『Paṭisallāne [paṭisallānaṃ (sī. pī. ka.), paṭisallīnā (syā. kaṃ.)], bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? 『Cakkhu anicca』nti yathābhūtaṃ pajānāti; 『rūpā aniccā』ti yathābhūtaṃ pajānāti; 『cakkhuviññāṇaṃ anicca』nti yathābhūtaṃ pajānāti; 『cakkhusamphasso anicco』ti yathābhūtaṃ pajānāti. 『Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca』nti yathābhūtaṃ pajānāti…pe… 『yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca』nti yathābhūtaṃ pajānāti. Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānātī』』ti. Sattamaṃ.
Paṭhamanatumhākaṃsuttaṃ
"諸比丘,你們應修習定。諸比丘,入定的比丘如實了知。他如實了知什麼?他如實了知'眼是無常的';如實了知'色是無常的';如實了知'眼識是無常的';如實了知'眼觸是無常的'。'凡緣眼觸所生的受,無論是樂受、苦受還是不苦不樂受,那也是無常的',他如實了知......他如實了知'意是無常的'。法......意識......意觸......'凡緣意觸所生的受,無論是樂受、苦受還是不苦不樂受,那也是無常的',他如實了知。諸比丘,你們應修習定。諸比丘,入定的比丘如實了知。" 第六;
獨處經
"諸比丘,你們應致力於獨處。諸比丘,獨處的比丘如實了知。他如實了知什麼?他如實了知'眼是無常的';如實了知'色是無常的';如實了知'眼識是無常的';如實了知'眼觸是無常的'。'凡緣眼觸所生的受,無論是樂受、苦受還是不苦不樂受,那也是無常的',他如實了知......'凡緣意觸所生的受,無論是樂受、苦受還是不苦不樂受,那也是無常的',他如實了知。諸比丘,你們應致力於獨處。諸比丘,獨處的比丘如實了知。" 第七;
第一非你們所有經
『『Yaṃ [yampi (pī. ka.)], bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ . Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati . Rūpā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Sotaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Saddā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Sotaviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Sotasamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Ghānaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Gandhā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Ghānaviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Ghānasamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.

Jivhā na tumhākaṃ. Taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Rasā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Jivhāviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Jivhāsamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati …pe….

Mano na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Dhammā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Manoviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Manosamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.

『『Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – 『amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī』』』ti?

『『No hetaṃ, bhante』』.

『『Taṃ kissa hetu』』?

『『Na hi no etaṃ, bhante, attā vā attaniyaṃ vā』』ti.

『『Evameva kho, bhikkhave, cakkhu na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ… cakkhuviññāṇaṃ… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī』』ti. Aṭṭhamaṃ.

Dutiyanatumhākaṃsuttaṃ
"諸比丘,凡不是你們所有的,應當捨棄它。捨棄它將為你們帶來利益和快樂。諸比丘,什麼不是你們所有的?眼不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。色不是你們所有的。應當捨棄它們。捨棄它們將為你們帶來利益和快樂。眼識不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。眼觸不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。凡緣眼觸所生的受,無論是樂受、苦受還是不苦不樂受,那也不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。耳不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。聲不是你們所有的。應當捨棄它們。捨棄它們將為你們帶來利益和快樂。耳識不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。耳觸不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。凡緣耳觸所生的受,無論是樂受、苦受還是不苦不樂受,那也不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。鼻不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。香不是你們所有的。應當捨棄它們。捨棄它們將為你們帶來利益和快樂。鼻識不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。鼻觸不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。凡緣鼻觸所生的受,無論是樂受、苦受還是不苦不樂受,那也不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。舌不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。味不是你們所有的。應當捨棄它們。捨棄它們將為你們帶來利益和快樂。舌識不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。舌觸不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。凡緣舌觸所生的受,無論是樂受、苦受還是不苦不樂受,那也不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂...... 意不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。法不是你們所有的。應當捨棄它們。捨棄它們將為你們帶來利益和快樂。意識不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。意觸不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。凡緣意觸所生的受,無論是樂受、苦受還是不苦不樂受,那也不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。諸比丘,譬如有人拿走、燒掉或隨意處理這祇園中的草木枝葉,你們會不會這樣想:'有人在拿走我們,燒掉我們,或隨意處理我們'?" "不會,世尊。" "為什麼?" "世尊,因為那不是我們的自我或我所。" "同樣地,諸比丘,眼不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。色不是你們所有的......眼識......眼觸......凡緣意觸所生的受,無論是樂受、苦受還是不苦不樂受,那也不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。" 第八;
第二非你們所有經
『『Yaṃ , bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Yampi, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī』』ti. Navamaṃ.
Udakasuttaṃ
『『Udako [uddako (sī. pī.)] sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati – 『idaṃ jātu vedagū, idaṃ jātu sabbajī [sabbaji (pī.)], idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi』nti. Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno 『vedagūsmī』ti bhāsati, asabbajīyeva samāno 『sabbajīsmī』ti bhāsati, apalikhataṃyeva gaṇḍamūlaṃ palikhataṃ me 『gaṇḍamūla』nti bhāsati. Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya – 『idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi』』』nti.

『『Kathañca, bhikkhave, vedagū hoti? Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti; evaṃ kho, bhikkhave, bhikkhu vedagū hoti.

『『Kathañca, bhikkhave, bhikkhu sabbajī hoti? Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti; evaṃ kho, bhikkhave, bhikkhu sabbajī hoti.

『『Kathañca , bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti? Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa . Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ. Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā; evaṃ kho, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti.

『『Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati – 『idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi』nti. Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno 『vedagūsmī』ti bhāsati, asabbajīyeva samāno 『sabbajīsmī』ti bhāsati; apalikhataṃyeva gaṇḍamūlaṃ 『palikhataṃ me gaṇḍamūla』nti bhāsati. Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya – 『idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi』』』nti. Dasamaṃ.

Saḷavaggo dasamo.

Tassuddānaṃ –

Dve saṃgayhā parihānaṃ, pamādavihārī ca saṃvaro;

Samādhi paṭisallānaṃ, dve natumhākena uddakoti.

Saḷāyatanavagge dutiyapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Avijjā migajālañca, gilānaṃ channaṃ catutthakaṃ;

Saḷavaggena paññāsaṃ, dutiyo paṇṇāsako ayanti.

Paṭhamasatakaṃ.

Yogakkhemivaggo
Yogakkhemisuttaṃ
Sāvatthinidānaṃ . 『『Yogakkhemipariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato 『yogakkhemī』ti vuccati…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato 『yogakkhemī』ti vuccati. Ayaṃ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo』』ti. Paṭhamaṃ.
"諸比丘,凡不是你們所有的,應當捨棄它。捨棄它將為你們帶來利益和快樂。諸比丘,什麼不是你們所有的?諸比丘,眼不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。色不是你們所有的。應當捨棄它們。捨棄它們將為你們帶來利益和快樂。眼識不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。眼觸不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂......凡緣意觸所生的受,無論是樂受、苦受還是不苦不樂受,那也不是你們所有的。應當捨棄它。捨棄它將為你們帶來利益和快樂。諸比丘,凡不是你們所有的,應當捨棄它。捨棄它將為你們帶來利益和快樂。" 第九;
水經
"諸比丘,烏陀迦·羅摩子曾這樣說:'這確實是知者,這確實是勝者,這確實是挖出了未被挖出的腫瘤根。'諸比丘,然而烏陀迦·羅摩子並非真正的知者卻說'我是知者',並非真正的勝者卻說'我是勝者',並未真正挖出腫瘤根卻說'我已挖出腫瘤根'。在此,諸比丘,比丘若正確地說,應當這樣說:'這確實是知者,這確實是勝者,這確實是挖出了未被挖出的腫瘤根。' 諸比丘,如何是知者?諸比丘,當比丘如實了知六觸處的生起、消失、味著、過患和出離時,諸比丘,這樣的比丘就是知者。諸比丘,如何是比丘成為勝者?諸比丘,當比丘如實了知六觸處的生起、消失、味著、過患和出離,並且無取著而解脫時,諸比丘,這樣的比丘就是勝者。諸比丘,如何是比丘挖出了未被挖出的腫瘤根?諸比丘,'腫瘤'是這四大所成、父母所生、飯食所長養、無常、需要塗抹、按摩、破壞、分散之身體的代名詞。'腫瘤根'是渴愛的代名詞。諸比丘,當比丘的渴愛已斷除,根已截斷,如截斷多羅樹頭,成為非有,于未來不再生起時,諸比丘,這樣的比丘就是挖出了未被挖出的腫瘤根。諸比丘,烏陀迦·羅摩子曾這樣說:'這確實是知者,這確實是勝者,這確實是挖出了未被挖出的腫瘤根。'諸比丘,然而烏陀迦·羅摩子並非真正的知者卻說'我是知者',並非真正的勝者卻說'我是勝者',並未真正挖出腫瘤根卻說'我已挖出腫瘤根'。在此,諸比丘,比丘若正確地說,應當這樣說:'這確實是知者,這確實是勝者,這確實是挖出了未被挖出的腫瘤根。'" 第十; 六處品第十其攝頌: 兩個總括和退失,放逸住和防護, 定和獨處,兩個非你們所有,以及烏陀迦。六處品第二五十經終。其品攝頌: 無明和鹿網,病和闡那第四, 六處品為五十,這是第二五十經。第一百經。
安穩品
安穩經
舍衛城因緣。"諸比丘,我將為你們說安穩法門。請諦聽。諸比丘,什麼是安穩法門?諸比丘,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如來已斷除它們,根已截斷,如截斷多羅樹頭,成為非有,于未來不再生起。爲了斷除它們,他宣說修習,因此如來被稱為'安穩者'......諸比丘,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如來已斷除它們,根已截斷,如截斷多羅樹頭,成為非有,于未來不再生起。爲了斷除它們,他宣說修習,因此如來被稱為'安穩者'。諸比丘,這就是安穩法門。" 第一;
Upādāyasuttaṃ
『『Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkha』』nti?

『『Bhagavaṃmūlakā no, bhante, dhammā…pe….

『『Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… manasmiṃ sati manaṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ. Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha』』nti?

『『No hetaṃ bhante』』…pe….

『『Jivhā niccā vā aniccā vā』』ti?

『『Aniccā, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha』』nti?

『『No hetaṃ, bhante』』…pe….

『『Mano nicco vā anicco vā』』ti?

『『Anicco, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha』』nti?

『『No hetaṃ, bhante』』.

『『Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Dutiyaṃ.

Dukkhasamudayasuttaṃ
『『Dukkhassa , bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, dukkhassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ . Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ dukkhassa samudayo…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ dukkhassa samudayo…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ kho, bhikkhave, dukkhassa samudayo.

『『Katamo ca, bhikkhave, dukkhassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ dukkhassa atthaṅgamo…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho ; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo』』ti. Tatiyaṃ.

Lokasamudayasuttaṃ
取著經
"諸比丘,有什麼存在,取著什麼而內在的樂苦生起?" "世尊,我們的法以世尊為根本......" "諸比丘,眼存在時,取著眼而內在的樂苦生起......意存在時,取著意而內在的樂苦生起。諸比丘,你們認為如何,眼是常還是無常?" "無常,世尊。" "無常的是苦還是樂?" "是苦,世尊。" "對於無常、苦、變易之法,若不取著它,內在的樂苦會生起嗎?" "不會,世尊。"...... "舌是常還是無常?" "無常,世尊。" "無常的是苦還是樂?" "是苦,世尊。" "對於無常、苦、變易之法,若不取著它,內在的樂苦會生起嗎?" "不會,世尊。"...... "意是常還是無常?" "無常,世尊。" "無常的是苦還是樂?" "是苦,世尊。" "對於無常、苦、變易之法,若不取著它,內在的樂苦會生起嗎?" "不會,世尊。" "諸比丘,如是見的多聞聖弟子厭離眼......厭離意。由厭離而離貪;由離貪而解脫;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。'" 第二;
苦集經
"諸比丘,我將為你們說苦的生起和滅盡。請諦聽。諸比丘,什麼是苦的生起?緣眼與色生眼識。三者和合觸。緣觸生受;緣受生愛。這是苦的生起......緣舌與味生舌識。三者和合觸。緣觸生受;緣受生愛。這是苦的生起......緣意與法生意識。三者和合觸。緣觸生受;緣受生愛。諸比丘,這就是苦的生起。諸比丘,什麼是苦的滅盡?緣眼與色生眼識。三者和合觸。緣觸生受;緣受生愛。由於那愛的無餘離貪滅,取滅;由取滅而有滅;由有滅而生滅;由生滅而老死、愁、悲、苦、憂、惱滅。如是這整個苦蘊滅。這是苦的滅盡......緣舌與味生舌識......緣意與法生意識。三者和合觸。緣觸生受;緣受生愛。由於那愛的無餘離貪滅,取滅;由取滅而有滅;由有滅而生滅;由生滅而老死、愁、悲、苦、憂、惱滅。如是這整個苦蘊滅。諸比丘,這就是苦的滅盡。" 第三;
世間集經
『『Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo …pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo ; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo.

『『Katamo ca, bhikkhave, lokassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho ; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo…pe… jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo』』ti. Catutthaṃ.

Seyyohamasmisuttaṃ
『『Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya kiṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī』』ti?

『『Bhagavaṃmūlakā no, bhante, dhammā.

『『Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya cakkhuṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti…pe… jivhāya sati…pe… manasmiṃ sati manaṃ upādāya manaṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ , bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā』』ti?

『『No hetaṃ, bhante』』…pe… jivhā… kāyo nicco vā anicco vā』』ti?

『『Anicco, bhante』』…pe….

『『Mano nicco vā anicco vā』』ti?

『『Anicco, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā』』ti?

『『No hetaṃ, bhante』』.

『『Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Pañcamaṃ.

Saṃyojaniyasuttaṃ
『『Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? Cakkhuṃ, bhikkhave, saṃyojaniyo dhammo. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ…pe… jivhā saṃyojaniyo dhammo…pe… mano saṃyojaniyo dhammo. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojana』』nti. Chaṭṭhaṃ.
Upādāniyasuttaṃ
『『Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ ? Cakkhuṃ, bhikkhave, upādāniyo dhammo. Yo tattha chandarāgo, taṃ tattha upādānaṃ…pe… jivhā upādāniyo dhammo…pe… mano upādāniyo dhammo. Yo tattha chandarāgo, taṃ tattha upādānaṃ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādāna』』nti. Sattamaṃ.
"諸比丘,我將為你們說世間的生起和滅盡。請諦聽。諸比丘,什麼是世間的生起?緣眼與色生眼識。三者和合觸。緣觸生受;緣受生愛;緣愛生取;緣取生有;緣有生生;緣生而有老死、愁、悲、苦、憂、惱生起。諸比丘,這就是世間的生起......緣舌與味生舌識......緣意與法生意識。三者和合觸。緣觸生受;緣受生愛;緣愛生取;緣取生有;緣有生生;緣生而有老死、愁、悲、苦、憂、惱生起。諸比丘,這就是世間的生起。諸比丘,什麼是世間的滅盡?緣眼與色生眼識。三者和合觸。緣觸生受;緣受生愛。由於那愛的無餘離貪滅,取滅;由取滅而有滅;由有滅而生滅;由生滅而老死、愁、悲、苦、憂、惱滅。如是這整個苦蘊滅。諸比丘,這就是世間的滅盡......緣舌與味生......緣意與法生意識。三者和合觸。緣觸生受;緣受生愛。由於那愛的無餘離貪滅,取滅;由取滅而......如是這整個苦蘊滅。諸比丘,這就是世間的滅盡。" 第四;
我勝經
"諸比丘,有什麼存在,取著什麼,執著什麼而有'我勝'、'我等'或'我劣'的想法?" "世尊,我們的法以世尊為根本......" "諸比丘,眼存在時,取著眼,執著眼而有'我勝'、'我等'或'我劣'的想法......舌存在時......意存在時,取著意,執著意而有'我勝'、'我等'或'我劣'的想法。諸比丘,你們認為如何,眼是常還是無常?" "無常,世尊。" "無常的是苦還是樂?" "是苦,世尊。" "對於無常、苦、變易之法,若不取著它,會有'我勝'、'我等'或'我劣'的想法嗎?" "不會,世尊。"......舌......身是常還是無常?" "無常,世尊。"...... "意是常還是無常?" "無常,世尊。" "無常的是苦還是樂?" "是苦,世尊。" "對於無常、苦、變易之法,若不取著它,會有'我勝'、'我等'或'我劣'的想法嗎?" "不會,世尊。" "諸比丘,如是見的多聞聖**厭離眼......厭離意。由厭離而離貪;由離貪而解脫;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。'" 第五;
結縛經
"諸比丘,我將為你們說可結縛之法和結縛。請諦聽。諸比丘,什麼是可結縛之法,什麼是結縛?諸比丘,眼是可結縛之法。其中的欲貪,那就是結縛......舌是可結縛之法......意是可結縛之法。其中的欲貪,那就是結縛。諸比丘,這些被稱為可結縛之法,這是結縛。" 第六;
可取著經
"諸比丘,我將為你們說可取著之法和取著。請諦聽。諸比丘,什麼是可取著之法,什麼是取著?諸比丘,眼是可取著之法。其中的欲貪,那就是取著......舌是可取著之法......意是可取著之法。其中的欲貪,那就是取著。諸比丘,這些被稱為可取著之法,這是取著。" 第七;
Ajjhattikāyatanaparijānanasuttaṃ
『『Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhuñca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya…pe… jivhaṃ… kāyaṃ… manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā』』ti. Aṭṭhamaṃ.
Bāhirāyatanaparijānanasuttaṃ
『『Rūpe , bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sadde… gandhe… rase… phoṭṭhabbe… dhamme anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpe ca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Sadde… gandhe… rase… phoṭṭhabbe… dhamme abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā』』ti. Navamaṃ.
Upassutisuttaṃ
Ekaṃ samayaṃ bhagavā nātike [ñātike (sī. syā. kaṃ.)] viharati giñjakāvasathe. Atha kho bhagavā rahogato paṭisallīno imaṃ dhammapariyāyaṃ abhāsi – 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti』』.

『『Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti…pe… jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho ; upādānanirodhā…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī』』ti.

Tena kho pana samayena aññataro bhikkhu bhagavato upassuti [upassutiṃ (sī. ka.)] ṭhito hoti. Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ. Disvāna taṃ bhikkhuṃ etadavoca – 『『assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāya』』nti? 『『Evaṃ, bhante』』. 『『Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Atthasaṃhitoyaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako』』ti. Dasamaṃ.

Yogakkhemivaggo ekādasamo.

Tassuddānaṃ –

Yogakkhemi upādāya, dukkhaṃ loko ca seyyo ca;

Saṃyojanaṃ upādānaṃ, dve parijānaṃ upassutīti.

Lokakāmaguṇavaggo
Paṭhamamārapāsasuttaṃ
內處遍知經
"諸比丘,不證知眼、不遍知眼、不離貪眼、不捨棄眼,就不可能滅盡苦。不證知耳......鼻......舌......身......意、不遍知意、不離貪意、不捨棄意,就不可能滅盡苦。諸比丘,證知眼、遍知眼、離貪眼、捨棄眼,就可能滅盡苦......舌......身......證知意、遍知意、離貪意、捨棄意,就可能滅盡苦。" 第八;
外處遍知經
"諸比丘,不證知色、不遍知色、不離貪色、不捨棄色,就不可能滅盡苦。不證知聲......香......味......觸......法、不遍知法、不離貪法、不捨棄法,就不可能滅盡苦。諸比丘,證知色、遍知色、離貪色、捨棄色,就可能滅盡苦。證知聲......香......味......觸......法、遍知法、離貪法、捨棄法,就可能滅盡苦。" 第九;
竊聽經
一時,世尊住在那提迦(Nādika)的磚房中。那時,世尊獨自靜處,說了這法門:"緣眼與色生眼識。三者和合觸。緣觸生受;緣受生愛;緣愛生取;緣取生有;緣有生生;緣生而有老死、愁、悲、苦、憂、惱生起。如是這整個苦蘊生起。緣舌與味生......緣意與法生意識。三者和合觸。緣觸生受;緣受生愛;緣愛生取;緣取生有;緣有生生;緣生而有老死、愁、悲、苦、憂、惱生起。如是這整個苦蘊生起。緣眼與色生眼識。三者和合觸。緣觸生受;緣受生愛。由於那愛的無餘離貪滅,取滅;由取滅而有滅;由有滅而生滅;由生滅而老死、愁、悲、苦、憂、惱滅。如是這整個苦蘊滅......緣舌與味生......緣意與法生意識。三者和合觸。緣觸生受;緣受生愛。由於那愛的無餘離貪滅,取滅;由取滅而......如是這整個苦蘊滅。" 那時,有一位比丘站在世尊附近竊聽。世尊看見那位比丘站在附近竊聽。看見后,對那位比丘說:"比丘,你聽到這法門了嗎?""是的,世尊。""比丘,你要學習這法門。比丘,你要精通這法門。比丘,你要記住這法門。比丘,這法門與義利相應,是梵行的基礎。" 第十; 安穩品第十一其攝頌: 安穩和取著,苦和世間及勝, 結縛和取著,兩個遍知和竊聽。
世間欲品
第一魔羅網經
『『Santi , bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato [vasagato (sī. aṭṭha. syā. aṭṭha.)], paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

『『Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena…pe….

『『Santi , bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato.

『『Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave , bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

『『Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

『『Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato』』ti. Paṭhamaṃ.

Dutiyamārapāsasuttaṃ
『『Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu baddho cakkhuviññeyyesu rūpesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

『『Santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu baddho manoviññeyyesu dhammesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

『『Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave , bhikkhu mutto cakkhuviññeyyehi rūpehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

『『Santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato』』ti. Dutiyaṃ.

Lokantagamanasuttaṃ
"諸比丘,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,諸比丘,這被稱為比丘已進入魔羅的住處,已落入魔羅的控制,已被魔羅的網套住。他被魔羅的束縛所束縛,隨魔羅的意願而行...... 諸比丘,有舌所識別的味,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,諸比丘,這被稱為比丘已進入魔羅的住處,已落入魔羅的控制,已被魔羅的網套住。他被魔羅的束縛所束縛...... 諸比丘,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,諸比丘,這被稱為比丘已進入魔羅的住處,已落入魔羅的控制,已被魔羅的網套住。他被魔羅的束縛所束縛,隨魔羅的意願而行。諸比丘,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,諸比丘,這被稱為比丘未進入魔羅的住處,未落入魔羅的控制,已脫離魔羅的網。他已解脫魔羅的束縛,不隨魔羅的意願而行...... 諸比丘,有舌所識別的味,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,諸比丘,這被稱為比丘未進入魔羅的住處,未落入魔羅的控制,已脫離魔羅的網。他已解脫魔羅的束縛,不隨魔羅的意願而行...... 諸比丘,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,諸比丘,這被稱為比丘未進入魔羅的住處,未落入魔羅的控制,已脫離魔羅的網。他已解脫魔羅的束縛,不隨魔羅的意願而行。" 第一;
第二魔羅網經
"諸比丘,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,諸比丘,這被稱為比丘被眼所識別的色所束縛,已進入魔羅的住處,已落入魔羅的控制,已被魔羅的網套住。他被魔羅的束縛所束縛,隨魔羅的意願而行...... 諸比丘,有舌所識別的味......諸比丘,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,諸比丘,這被稱為比丘被意所識別的法所束縛,已進入魔羅的住處,已落入魔羅的控制,已被魔羅的網套住。他被魔羅的束縛所束縛,隨魔羅的意願而行...... 諸比丘,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,諸比丘,這被稱為比丘已解脫眼所識別的色,未進入魔羅的住處,未落入魔羅的控制,已脫離魔羅的網。他已解脫魔羅的束縛,不隨魔羅的意願而行...... 諸比丘,有舌所識別的味......諸比丘,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,諸比丘,這被稱為比丘已解脫意所識別的法,未進入魔羅的住處,未落入魔羅的控制,已脫離魔羅的網。他已解脫魔羅的束縛,不隨魔羅的意願而行。" 第二;
到達世界邊際經
『『Nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ [diṭṭheyyaṃ (syā. kaṃ. ka.)], patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī』』ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – 『『idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī』ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā』』ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – 『『ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito , sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā』』ti.

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

『『Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī』ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – 『idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā』ti ? Tesaṃ no, āvuso, amhākaṃ etadahosi – 『ayaṃ kho, āvuso, āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā』ti. Vibhajatāyasmā ānando』』ti.

『『Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṃ atikkammeva, khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha [maññetha (pī. ka.)]. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati – cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha . Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā』』ti.

『『Addhāvuso ānanda, bhagavā jānaṃ jānāti, passaṃ passati – cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma . Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā ānando agaruṃ karitvā』』ti.

"諸比丘,我不說通過行走就能知道、看到或到達世界的盡頭。然而,諸比丘,我也不說不到達世界的盡頭就能作苦的終結。"說完這話,世尊起座進入精舍。世尊離開不久,那些比丘想:"朋友們,世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:'諸比丘,我不說通過行走就能知道、看到或到達世界的盡頭。然而,諸比丘,我也不說不到達世界的盡頭就能作苦的終結。'誰能詳細解釋世尊簡略說的這個教導的意義呢?" 那些比丘想:"尊者阿難受到導師的讚譽,也受到有智慧的同梵行者的尊重。尊者阿難能夠詳細解釋世尊簡略說的這個教導的意義。讓我們去見尊者阿難,向他請教這個問題吧。" 於是那些比丘來到尊者阿難處。來到后,與尊者阿難互相問候。互相問候寒暄后,坐在一旁。坐在一旁的那些比丘對尊者阿難說: "朋友阿難,世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:'諸比丘,我不說通過行走就能知道、看到或到達世界的盡頭。然而,諸比丘,我也不說不到達世界的盡頭就能作苦的終結。'世尊離開不久,我們想:'朋友們,世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:諸比丘,我不說通過行走就能知道、看到或到達世界的盡頭。然而,諸比丘,我也不說不到達世界的盡頭就能作苦的終結。誰能詳細解釋世尊簡略說的這個教導的意義呢?'朋友們,我們想:'尊者阿難受到導師的讚譽,也受到有智慧的同梵行者的尊重。尊者阿難能夠詳細解釋世尊簡略說的這個教導的意義。讓我們去見尊者阿難,向他請教這個問題吧。'請尊者阿難解釋。" "朋友們,就像一個尋求心材的人,在尋找心材時,繞過一棵大樹的根和樹幹,認為應該在樹枝和樹葉中尋找心材。你們也是如此,在導師面前卻繞過世尊,認為應該向我們請教這個問題。朋友們,那位世尊知道應知之事,見到應見之事 - 他是眼,是智,是法,是梵,是說者,是宣說者,是義利的引導者,是不死的施與者,是法主,是如來。那正是你們應該向世尊請教這個問題的時候。世尊如何回答,你們就應該如何記住。" "朋友阿難,誠然,那位世尊知道應知之事,見到應見之事 - 他是眼,是智,是法,是梵,是說者,是宣說者,是義利的引導者,是不死的施與者,是法主,是如來。那正是我們應該向世尊請教這個問題的時候。世尊如何回答,我們就應該如何記住。然而,尊者阿難受到導師的讚譽,也受到有智慧的同梵行者的尊重。尊者阿難能夠詳細解釋世尊簡略說的這個教導的意義。請尊者阿難解釋,不要認為麻煩。"

『『Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

『『Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī』ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko. Kena cāvuso, lokasmiṃ lokasaññī hoti lokamānī? Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Sotena kho, āvuso… ghānena kho, āvuso… jivhāya kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī . Kāyena kho, āvuso… manena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko. Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ , daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī』ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā』』ti.

『『Evamāvuso』』ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

『『Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī』ti. Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – 『idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī』ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, bhante, amhākaṃ etadahosi – 『ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā』ti. Atha kho mayaṃ , bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto』』ti.

『『Paṇḍito , bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho, evañca naṃ dhāreyyāthā』』ti. Tatiyaṃ.

Kāmaguṇasuttaṃ

"那麼,朋友們,請聽,請仔細作意,我將說。""是的,朋友。"那些比丘回答尊者阿難。尊者阿難說: "朋友們,關於世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:'諸比丘,我不說通過行走就能知道、看到或到達世界的盡頭。然而,諸比丘,我也不說不到達世界的盡頭就能作苦的終結。'我理解世尊簡略說的這個教導的詳細意義如下。朋友們,在世間中,由於什麼而有世間想、世間慢,在聖者的律中,這被稱為世間。朋友們,在世間中,由於什麼而有世間想、世間慢?朋友們,在世間中,由於眼而有世間想、世間慢。朋友們,由於耳......由於鼻......朋友們,由於舌而有世間想、世間慢。朋友們,由於身......由於意而有世間想、世間慢。朋友們,在世間中,由於什麼而有世間想、世間慢,在聖者的律中,這被稱為世間。朋友們,關於世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:'諸比丘,我不說通過行走就能知道、看到或到達世界的盡頭。然而,諸比丘,我也不說不到達世界的盡頭就能作苦的終結。'我就是這樣理解世尊簡略說的這個教導的詳細意義。如果你們想的話,可以去見世尊,請教這個問題。世尊如何回答,你們就應該如何記住。" "是的,朋友。"那些比丘聽了尊者阿難的話,起座去見世尊。到了之後,向世尊禮拜,然後坐在一旁。坐在一旁的那些比丘對世尊說: "世尊,您簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:'諸比丘,我不說通過行走就能知道、看到或到達世界的盡頭。然而,諸比丘,我也不說不到達世界的盡頭就能作苦的終結。'世尊離開不久,我們想:'朋友們,世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:諸比丘,我不說通過行走就能知道、看到或到達世界的盡頭。然而,諸比丘,我也不說不到達世界的盡頭就能作苦的終結。誰能詳細解釋世尊簡略說的這個教導的意義呢?'世尊,我們想:'尊者阿難受到導師的讚譽,也受到有智慧的同梵行者的尊重。尊者阿難能夠詳細解釋世尊簡略說的這個教導的意義。讓我們去見尊者阿難,向他請教這個問題吧。'世尊,於是我們去見尊者阿難,向他請教了這個問題。世尊,尊者阿難用這些方式、這些詞句、這些文字向我們解釋了意義。" "諸比丘,阿難是智者;諸比丘,阿難具有大智慧。諸比丘,如果你們向我請教這個問題,我也會像阿難那樣回答。這就是它的意義,你們應該這樣記住。" 第三; 4. 欲樂經

『『Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – 『yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu』. Tassa mayhaṃ, bhikkhave, etadahosi – 『yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo』. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo. Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe』』ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – 『『idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe』ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā』』ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – 『『ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā』』ti.

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu . Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

『『Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati , rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe』ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – 『idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe』ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso, amhākaṃ etadahosi – 『ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā』ti. Vibhajatāyasmā ānando』』ti.

"諸比丘,在我還是菩薩,尚未證悟正等正覺之前,我想:'對於這五種欲樂,心曾經接觸過的、已經過去、消失、變異的,我的心可能會頻繁地前往那裡,或者少量地前往現在或未來的欲樂。'諸比丘,我又想:'對於這五種欲樂,心曾經接觸過的、已經過去、消失、變異的,我應該以適當的方式保持不放逸、正念、守護心。'因此,諸比丘,對於你們來說,這五種欲樂,心曾經接觸過的、已經過去、消失、變異的,你們的心可能會頻繁地前往那裡,或者少量地前往現在或未來的欲樂。因此,諸比丘,對於你們來說,這五種欲樂,心曾經接觸過的、已經過去、消失、變異的,你們應該以適當的方式保持不放逸、正念、守護心。因此,諸比丘,應當了知那個處所,在那裡眼滅、色想滅,應當了知那個處所......在那裡舌滅、味想滅,應當了知那個處所......在那裡意滅、法想滅,應當了知那個處所。"說完這話,世尊起座進入精舍。世尊離開不久,那些比丘想:"朋友們,世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:'因此,諸比丘,應當了知那個處所,在那裡眼滅、色想滅,應當了知那個處所......在那裡舌滅、味想滅,應當了知那個處所......在那裡意滅、法想滅,應當了知那個處所。'誰能詳細解釋世尊簡略說的這個教導的意義呢?" 那些比丘想:"尊者阿難受到導師的讚譽,也受到有智慧的同梵行者的尊重。尊者阿難能夠詳細解釋世尊簡略說的這個教導的意義。讓我們去見尊者阿難,向他請教這個問題吧。" 於是那些比丘來到尊者阿難處。來到后,與尊者阿難互相問候。互相問候寒暄后,坐在一旁。坐在一旁的那些比丘對尊者阿難說: "朋友阿難,世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:'因此,諸比丘,應當了知那個處所,在那裡眼滅、色想滅,應當了知那個處所......在那裡舌滅、味想滅,應當了知那個處所......在那裡意滅、法想滅,應當了知那個處所。'世尊離開不久,我們想:'朋友們,世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:因此,諸比丘,應當了知那個處所,在那裡眼滅、色想滅,應當了知那個處所......在那裡舌滅、味想滅,應當了知那個處所......在那裡意滅、法想滅,應當了知那個處所。誰能詳細解釋世尊簡略說的這個教導的意義呢?'朋友們,我們想:'尊者阿難受到導師的讚譽,也受到有智慧的同梵行者的尊重。尊者阿難能夠詳細解釋世尊簡略說的這個教導的意義。讓我們去見尊者阿難,向他請教這個問題吧。'請尊者阿難解釋。"

『『Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa…pe… vibhajatāyasmā ānando agaruṃ karitvāti.

『『Tenahāvuso , suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

『『Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe』ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Saḷāyatananirodhaṃ no etaṃ, āvuso, bhagavatā sandhāya bhāsitaṃ – 『tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe』ti. Ayaṃ kho, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe』ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamatha; upasaṅkamitvā etamatthaṃ puccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā』』ti.

『『Evamāvuso』』ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

『『Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 『tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe』ti, tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – 『idaṃ kho no, āvuso , bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe』ti. 『Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā』ti? Tesaṃ no, bhante, amhākaṃ etadahosi – 『ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā』ti. Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto』』ti.

『『Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho. Evañca naṃ dhāreyyāthā』』ti. Catutthaṃ.

Sakkapañhasuttaṃ

"朋友們,就像一個尋求心材的人,在尋找心材時,繞過一棵大樹的......請尊者阿難解釋,不要認為麻煩。" "那麼,朋友們,請聽,請仔細作意,我將說。""是的,朋友。"那些比丘回答尊者阿難。尊者阿難說: "朋友們,關於世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:'因此,諸比丘,應當了知那個處所,在那裡眼滅、色想滅,應當了知那個處所......在那裡意滅、法想滅,應當了知那個處所。'我理解世尊簡略說的這個教導的詳細意義如下。朋友們,這是世尊指六處滅而說的:'因此,諸比丘,應當了知那個處所,在那裡眼滅、色想滅,應當了知那個處所......在那裡意滅、法想滅,應當了知那個處所。'朋友們,這就是世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:'因此,諸比丘,應當了知那個處所,在那裡眼滅、色想滅,應當了知那個處所......在那裡意滅、法想滅,應當了知那個處所。'我就是這樣理解世尊簡略說的這個教導的詳細意義。如果你們想的話,可以去見世尊,請教這個問題。世尊如何回答,你們就應該如何記住。" "是的,朋友。"那些比丘聽了尊者阿難的話,起座去見世尊。到了之後,向世尊禮拜,然後坐在一旁。坐在一旁的那些比丘對世尊說: "世尊,您簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:'因此,諸比丘,應當了知那個處所,在那裡眼滅、色想滅,應當了知那個處所......在那裡舌滅、味想滅,應當了知那個處所......在那裡意滅、法想滅,應當了知那個處所。'世尊離開不久,我們想:'朋友們,世尊簡略地說了這個教導,沒有詳細解釋其意義就起座進入精舍:因此,諸比丘,應當了知那個處所,在那裡眼滅、色想滅,應當了知那個處所......在那裡意滅、法想滅,應當了知那個處所。誰能詳細解釋世尊簡略說的這個教導的意義呢?'世尊,我們想:'尊者阿難受到導師的讚譽,也受到有智慧的同梵行者的尊重。尊者阿難能夠詳細解釋世尊簡略說的這個教導的意義。讓我們去見尊者阿難,向他請教這個問題吧。'世尊,於是我們去見尊者阿難,向他請教了這個問題。世尊,尊者阿難用這些方式、這些詞句、這些文字向我們解釋了意義。" "諸比丘,阿難是智者;諸比丘,阿難具有大智慧。諸比丘,如果你們向我請教這個問題,我也會像阿難那樣回答。這就是它的意義,你們應該這樣記住。" 第四; 5. 帝釋所問經

Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca – 『『ko nu kho, bhante , hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti?

『『Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, devānaminda, bhikkhu no parinibbāyati…pe….

『『Santi kho, devānaminda, jivhāviññeyyā rasā…pe… santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, devānaminda, bhikkhu no parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

『『Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati…pe… .

『『Santi kho, devānaminda, jivhāviññeyyā rasā…pe… santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti. Pañcamaṃ.

Pañcasikhasuttaṃ
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti? 『『Santi kho, pañcasikha, cakkhuviññeyyā rūpā…pe… santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, pañcasikha , bhikkhu no parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti』』.

『『Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā…pe… santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, pañcasikha, bhikkhu parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti. Chaṭṭhaṃ.

Sāriputtasaddhivihārikasuttaṃ
一時,世尊住在王舍城(Rājagaha)耆阇崛山。那時,天帝釋來到世尊處。來到后,向世尊禮拜,然後站在一旁。站在一旁的天帝釋對世尊說:"世尊,是什麼因,什麼緣,使得此處某些眾生當下不般涅槃?世尊,又是什麼因,什麼緣,使得此處某些眾生當下般涅槃?" "天帝,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,他歡喜、稱讚、執著它而住時,以它為依的識生起,以它為取。天帝,有取的比丘不般涅槃...... 天帝,有舌所識別的味......天帝,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,他歡喜、稱讚、執著它而住時,以它為依的識生起,以它為取。天帝,有取的比丘不般涅槃。天帝,這是因,這是緣,使得此處某些眾生當下不般涅槃。天帝,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,他不歡喜、不稱讚、不執著它而住時,不以它為依的識生起,不以它為取。天帝,無取的比丘般涅槃...... 天帝,有舌所識別的味......天帝,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,他不歡喜、不稱讚、不執著它而住時,不以它為依的識生起,不以它為取。天帝,無取的比丘般涅槃。天帝,這是因,這是緣,使得此處某些眾生當下般涅槃。" 第五;
般阇翼經
一時,世尊住在王舍城耆阇崛山。那時,乾闥婆天子般阇翼來到世尊處。來到后,向世尊禮拜,然後站在一旁。站在一旁的乾闥婆天子般阇翼對世尊說:"世尊,是什麼因,什麼緣,使得此處某些眾生當下不般涅槃?世尊,又是什麼因,什麼緣,使得此處某些眾生當下般涅槃?""般阇翼,有眼所識別的色......般阇翼,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,他歡喜、稱讚、執著它而住時,以它為依的識生起,以它為取。般阇翼,有取的比丘不般涅槃。般阇翼,這是因,這是緣,使得此處某些眾生當下不般涅槃。" "般阇翼,有眼所識別的色,可愛、可意、悅意......般阇翼,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,他不歡喜、不稱讚、不執著它而住時,不以它為依的識生起,不以它為取。般阇翼,無取的比丘般涅槃。般阇翼,這是因,這是緣,使得此處某些眾生當下般涅槃。" 第六;
舍利弗同住者經
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme . Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu āyasmantaṃ sāriputtaṃ etadavoca – 『『saddhivihāriko , āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto』』ti.

『『Evametaṃ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa. 『So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī』ti netaṃ ṭhānaṃ vijjati. 『So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī』ti ṭhānametaṃ vijjati.

『『Kathañcāvuso, indriyesu guttadvāro hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, āvuso, indriyesu guttadvāro hoti.

『『Kathañcāvuso, bhojane mattaññū hoti? Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – 『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 cā』ti. Evaṃ kho, āvuso, bhojane mattaññū hoti.

『『Kathañcāvuso, jāgariyaṃ anuyutto hoti? Idhāvuso, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti . Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno, uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, āvuso, jāgariyaṃ anuyutto hoti. Tasmātihāvuso, evaṃ sikkhitabbaṃ – 『indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā』ti. Evañhi vo, āvuso, sikkhitabba』』nti. Sattamaṃ.

Rāhulovādasuttaṃ
一時,尊者舍利弗住在舍衛城(Sāvatthī)祇樹給孤獨園。那時,一位比丘來到尊者舍利弗處。來到后,與尊者舍利弗互相問候。互相問候寒暄后,坐在一旁。坐在一旁的那位比丘對尊者舍利弗說:"朋友舍利弗,一位同住的比丘舍戒還俗了。" "朋友,對於諸根門不守護、飲食不知節制、不勤修覺醒的人,就會這樣。朋友,比丘諸根門不守護、飲食不知節制、不勤修覺醒,終生保持完整清凈的梵行,這是不可能的。朋友,比丘諸根門守護、飲食知節制、勤修覺醒,終生保持完整清凈的梵行,這是可能的。朋友,如何是諸根門守護?在此,朋友,比丘以眼見色時,不取相,不取細相。因為若住于眼根不防護,貪憂惡不善法就會流入,他爲了防護而修習,守護眼根,在眼根上實行防護。以耳聞聲......以鼻嗅香......以舌嘗味......以身觸觸......以意識法時,不取相,不取細相。因為若住于意根不防護,貪憂惡不善法就會流入,他爲了防護而修習,守護意根,在意根上實行防護。朋友,這就是諸根門守護。朋友,如何是飲食知節制?在此,朋友,比丘如理思惟而食用食物 - 不為嬉戲,不為驕慢,不為裝飾,不為莊嚴,僅爲了這個身體的存續維持,爲了止息傷害,爲了資助梵行。我將去除舊的感受,不生起新的感受,我將得以存活,無過且安住。朋友,這就是飲食知節制。朋友,如何是勤修覺醒?在此,朋友,比丘在白天經行、靜坐,凈化心中的障礙法。在夜晚初夜經行、靜坐,凈化心中的障礙法。在夜晚中夜右脅而臥,作獅子臥,一足疊一足,具念正知,作意起身想。在夜晚后夜起身,經行、靜坐,凈化心中的障礙法。朋友,這就是勤修覺醒。因此,朋友,應當這樣學:'我們將成為諸根門守護、飲食知節制、勤修覺醒的人。'朋友,你們應當這樣學。" 第七;
教誡羅睺羅經
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『『paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya』』nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi – 『『gaṇhāhi, rāhula, nisīdanaṃ. Yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā』』ti . 『『Evaṃ, bhante』』ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti – 『『ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī』』ti. Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

『『Taṃ kiṃ maññasi, rāhula, cakkhu niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』. ( ) [(taṃ kiṃ maññasi) evamitaresupi (ma. ni.

一時,世尊住在舍衛城祇樹給孤獨園。那時,世尊獨處靜坐時,心中生起這樣的念頭:"羅睺羅的解脫成熟之法已經成熟;我現在應該進一步教導羅睺羅滅盡諸漏。"於是,世尊在上午穿好衣服,拿著缽和衣,進入舍衛城托缽。飯後回來,對尊者羅睺羅說:"羅睺羅,拿坐具,我們去安陀林(Andhavana)午休。""是的,世尊。"尊者羅睺羅回答世尊,拿著坐具跟隨在世尊身後。那時,有數千天神跟隨世尊,想:"今天世尊將進一步教導尊者羅睺羅滅盡諸漏。"世尊進入安陀林,在一棵樹下的座位上坐下。尊者羅睺羅向世尊禮拜后,坐在一旁。世尊對坐在一旁的尊者羅睺羅說: "羅睺羅,你怎麼認為,眼是常還是無常?" "無常,世尊。" "無常的是苦還是樂?" "是苦,世尊。" "無常、苦、變易法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?" "不合適,世尊。" (對其他感官也如此問答)

3.416-417)]

『『Rūpā niccā vā aniccā vā』』ti?

『『Aniccā, bhante』』…pe….

『『Cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』…pe….

『『Cakkhusamphasso nicco vā anicco vā』』ti?

『『Anicco, bhante』』…pe….

『『Yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi , eso me attā』』』ti?

『『No hetaṃ, bhante』』…pe….

『『Jivhā niccā vā aniccā vā』』ti?

『『Aniccā, bhante』』…pe….

『『Jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』…pe….

『『Jivhāsamphasso nicco vā anicco vā』』ti?

『『Anicco, bhante』』…pe….

『『Yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』…pe….

『『Mano nicco vā anicco vā』』ti?

『『Anicco, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Dhammā niccā vā aniccā vā』』ti?

『『Aniccā, bhante』』…pe….

『『Manoviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』…pe….

『『Manosamphasso nicco vā anicco vā』』ti?

『『Anicco, bhante』』…pe….

『『Yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati…pe….

『『Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Anekānañca devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti. Aṭṭhamaṃ.

Saṃyojaniyadhammasuttaṃ
『『Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. Yo tattha chandarāgo taṃ tattha saṃyojana』』nti. Navamaṃ.
Upādāniyadhammasuttaṃ

"色是常還是無常?" "無常,世尊。"...... "眼識是常還是無常?" "無常,世尊。"...... "眼觸是常還是無常?" "無常,世尊。"...... "凡緣眼觸所生的受、想、行、識,它們是常還是無常?" "無常,世尊。" "無常的是苦還是樂?" "是苦,世尊。" "無常、苦、變易法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?" "不合適,世尊。"...... "舌是常還是無常?" "無常,世尊。"...... "舌識是常還是無常?" "無常,世尊。"...... "舌觸是常還是無常?" "無常,世尊。"...... "凡緣舌觸所生的受、想、行、識,它們是常還是無常?" "無常,世尊。" "無常的是苦還是樂?" "是苦,世尊。" "無常、苦、變易法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?" "不合適,世尊。"...... "意是常還是無常?" "無常,世尊。" "無常的是苦還是樂?" "是苦,世尊。" "無常、苦、變易法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?" "不合適,世尊。" "法是常還是無常?" "無常,世尊。"...... "意識是常還是無常?" "無常,世尊。"...... "意觸是常還是無常?" "無常,世尊。"...... "凡緣意觸所生的受、想、行、識,它們是常還是無常?" "無常,世尊。" "無常的是苦還是樂?" "是苦,世尊。" "無常、苦、變易法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?" "不合適,世尊。" "羅睺羅,如是見的多聞聖弟子,于眼厭離,於色厭離,于眼識厭離,于眼觸厭離,于緣眼觸所生的受、想、行、識也厭離......于舌厭離,于味厭離,于舌識厭離,于舌觸厭離,于緣舌觸所生的受、想、行、識也厭離...... 于意厭離,於法厭離,于意識厭離,于意觸厭離,于緣意觸所生的受、想、行、識也厭離。厭離則離貪;離貪則解脫;解脫則有解脫智。他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 世尊說了這些。尊者羅睺羅滿意歡喜世尊所說。當此解說說時,尊者羅睺羅的心無取著而從諸漏解脫。數千天神遠塵離垢,生起法眼:'凡是集法,皆是滅法。'" 第八; 9. 結縛法經 122. "諸比丘,我將為你們說結縛法和結縛。請聽。諸比丘,什麼是結縛法,什麼是結縛?諸比丘,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。諸比丘,這些被稱為結縛法。其中的欲貪,那就是結縛......諸比丘,有舌所識別的味......諸比丘,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。諸比丘,這些被稱為結縛法。其中的欲貪,那就是結縛。" 第九; 10. 取著法經

『『Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo, taṃ tattha upādānaṃ…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo taṃ tattha upādāna』』nti. Dasamaṃ.

Lokakāmaguṇavaggo dvādasamo.

Tassuddānaṃ –

Mārapāsena dve vuttā, lokakāmaguṇena ca;

Sakko pañcasikho ceva, sāriputto ca rāhulo;

Saṃyojanaṃ upādānaṃ, vaggo tena pavuccatīti.

Gahapativaggo
Vesālīsuttaṃ
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti?

『『Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati. Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

『『Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno , gahapati, bhikkhu parinibbāyati. Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti. Paṭhamaṃ.

Vajjīsuttaṃ
Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. Atha kho uggo gahapati hatthigāmako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati hatthigāmako bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante hetu ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Dutiyaṃ.
Nāḷandasuttaṃ
Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho, upāli gahapati, yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho, upāli gahapati, bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Tatiyaṃ.
Bhāradvājasuttaṃ
"諸比丘,我將為你們說取著法和取著。請聽。諸比丘,什麼是取著法,什麼是取著?諸比丘,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。諸比丘,這些被稱為取著法。其中的欲貪,那就是取著......諸比丘,有舌所識別的味......諸比丘,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。諸比丘,這些被稱為取著法。其中的欲貪,那就是取著。" 第十; 世間欲樂品第十二完。其攝頌: 魔羅網說二,世間欲樂等; 帝釋般阇翼,舍利弗羅睺; 結縛與取著,此品由此稱。
居士品
毗舍離經
一時,世尊住在毗舍離(Vesālī)大林重閣講堂。那時,毗舍離的優迦居士來到世尊處。來到后,坐在一旁。坐在一旁的毗舍離優迦居士對世尊說:"世尊,是什麼因,什麼緣,使得此處某些眾生當下不般涅槃?世尊,又是什麼因,什麼緣,使得此處某些眾生當下般涅槃?" "居士,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,他歡喜、稱讚、執著它而住時,以它為依的識生起,以它為取。居士,有取的比丘不般涅槃......居士,有舌所識別的味......居士,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,他歡喜、稱讚、執著它而住時,以它為依的識生起,以它為取。居士,有取的比丘不般涅槃。居士,這是因,這是緣,使得此處某些眾生當下不般涅槃。居士,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,他不歡喜、不稱讚、不執著它而住時,不以它為依的識生起,不以它為取。居士,無取的比丘般涅槃......居士,有舌所識別的味......居士,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,他不歡喜、不稱讚、不執著它而住時,不以它為依的識生起,不以它為取。居士,無取的比丘般涅槃。居士,這是因,這是緣,使得此處某些眾生當下般涅槃。" 第一;
跋耆經
一時,世尊住在跋耆國象村。那時,象村的優迦居士來到世尊處。來到后,坐在一旁。坐在一旁的象村優迦居士對世尊說:"世尊,是什麼因,什麼緣,使得此處某些眾生當下不般涅槃?世尊,又是什麼因,什麼緣,使得此處某些眾生當下般涅槃?"(應如前經詳說)居士,這是因,這是緣,使得此處某些眾生當下般涅槃。第二;
那蘭陀經
一時,世尊住在那蘭陀(Nāḷandā)波婆利迦芒果園。那時,優波離居士來到世尊處......坐在一旁的優波離居士對世尊說:"世尊,是什麼因,什麼緣,使得此處某些眾生當下不般涅槃?世尊,又是什麼因,什麼緣,使得此處某些眾生當下般涅槃?"(應如前經詳說)居士,這是因,這是緣,使得此處某些眾生當下般涅槃。第三;
婆羅豆婆遮經
Ekaṃ samayaṃ āyasmā piṇḍolabhāradvājo kosambiyaṃ viharati ghositārāme. Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā āyasmatā piṇḍolabhāradvājena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā udeno āyasmantaṃ piṇḍolabhāradvājaṃ etadavoca – 『『ko nu kho, bho bhāradvāja, hetu ko paccayo yenime daharā bhikkhū susū [susu (sī. ka.)] kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī』』ti? 『『Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – 『etha tumhe, bhikkhave, mātumattīsu mātucittaṃ upaṭṭhapetha, bhaginimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā』ti. Ayaṃ kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī』』ti.

『『Lolaṃ [loḷaṃ (syā. kaṃ.)] kho, bho bhāradvāja, cittaṃ. Appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjanti. Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī』』ti?

『『Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – 『etha tumhe, bhikkhave, imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhatha – atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. kaṃ. pī.)] aṭṭhi aṭṭhimiñjaṃ [aṭṭhimiñjā (sī.)] vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta』nti. Ayampi kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī』』ti. 『『Ye te, bho bhāradvāja, bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṃ taṃ sukaraṃ hoti. Ye ca kho te , bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ dukkaraṃ hoti. Appekadā, bho bhāradvāja, asubhato manasi karissāmīti [manasi karissāmāti (sī. syā. kaṃ. pī.)] subhatova [subhato vā (sī.), subhato ca (syā. kaṃ.)] āgacchati. Atthi nu kho, bho bhāradvāja , añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī』』ti?

『『Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – 『etha tumhe, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha . Rakkhatha manindriyaṃ; manindriye saṃvaraṃ āpajjathā』ti. Ayampi kho, mahārāja, hetu ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī』』ti.

一時,尊者賓頭盧婆羅豆婆遮住在拘睒彌(Kosambī)瞿師多園。那時,優陀延王來到尊者賓頭盧婆羅豆婆遮處。來到后,與尊者賓頭盧婆羅豆婆遮互相問候。互相問候寒暄后,坐在一旁。坐在一旁的優陀延王對尊者賓頭盧婆羅豆婆遮說:"婆羅豆婆遮先生,是什麼因,什麼緣,使得這些年輕比丘,黑髮、具足青春、處於人生的第一階段、未曾享受欲樂,卻能終生修習完全清凈的梵行,並且能長久持續?" "大王,這是那位知者、見者、阿羅漢、正等正覺者所說:'來吧,諸比丘,對如母之人生起母親想,對如姐妹之人生起姐妹想,對如女兒之人生起女兒想。'大王,這是因,這是緣,使得這些年輕比丘,黑髮、具足青春、處於人生的第一階段、未曾享受欲樂,卻能終生修習完全清凈的梵行,並且能長久持續。" "婆羅豆婆遮先生,心是動搖的。有時對如母之人也會生起貪慾法,對如姐妹之人也會生起貪慾法,對如女兒之人也會生起貪慾法。婆羅豆婆遮先生,還有其他因緣,使得這些年輕比丘......能長久持續嗎?" "大王,這是那位知者、見者、阿羅漢、正等正覺者所說:'來吧,諸比丘,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 - 這個身體有頭髮、體毛、指甲、牙齒、面板、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、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。'大王,這也是因,這是緣,使得這些年輕比丘......能長久持續。" "婆羅豆婆遮先生,對於那些已修習身、戒、心、慧的比丘,這是容易做到的。但對於那些未修習身、戒、心、慧的比丘,這是難做到的。有時,婆羅豆婆遮先生,想要作意不凈,反而生起凈想。婆羅豆婆遮先生,還有其他因緣,使得這些年輕比丘......能長久持續嗎?" "大王,這是那位知者、見者、阿羅漢、正等正覺者所說:'來吧,諸比丘,守護諸根門而住。以眼見色時,不取相,不取細相。因為若住于眼根不防護,貪憂惡不善法就會流入,他爲了防護而修習,守護眼根,在眼根上實行防護。以耳聞聲......以鼻嗅香......以舌嘗味......以身觸觸......以意識法時,不取相,不取細相。因為若住于意根不防護,貪憂惡不善法就會流入,他爲了防護而修習,守護意根,在意根上實行防護。'大王,這也是因,這是緣,使得這些年輕比丘,黑髮、具足青春、處於人生的第一階段、未曾享受欲樂,卻能終生修習完全清凈的梵行,並且能長久持續。"

『『Acchariyaṃ, bho bhāradvāja; abbhutaṃ, bho bhāradvāja! Yāva subhāsitaṃ cidaṃ [yāva subhāsitamidaṃ (sī.)], bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena. Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentīti. Ahampi kho, bho [ahampi bho (sī. pī.)] bhāradvāja, yasmiṃ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi antepuraṃ pavisāmi, ativiya maṃ tasmiṃ samaye lobhadhammā parisahanti. Yasmiñca khvāhaṃ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā , saṃvutehi indriyehi antepuraṃ pavisāmi, na maṃ tathā tasmiṃ samaye lobhadhammā parisahanti. Abhikkantaṃ, bho bhāradvāja; abhikkantaṃ, bho bhāradvāja! Seyyathāpi , bho bhāradvāja, nikkujjitaṃ [nikujjitaṃ (pī.)] vā ukkujjeyya , paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā bhāradvājena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho bhāradvāja, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ bhāradvājo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Catutthaṃ.

Soṇasuttaṃ
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo gahapatiputto bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, soṇa, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Pañcamaṃ.
Ghositasuttaṃ
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho ghosito gahapati yenāyasmā ānando tenupasaṅkami…pe… ekamantaṃ nisinno kho ghosito gahapati āyasmantaṃ ānandaṃ etadavoca – 『『『dhātunānattaṃ, dhātunānatta』nti , bhante ānanda, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā』』ti? 『『Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā, cakkhuviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca amanāpā, cakkhuviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā…pe… saṃvijjati kho, gahapati, jivhādhātu, rasā ca manāpā, jivhāviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, jivhādhātu, rasā ca amanāpā, jivhāviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā…pe… saṃvijjati kho, gahapati, manodhātu, dhammā ca manāpā, manoviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, manodhātu, dhammā ca amanāpā, manoviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā』』ti. Chaṭṭhaṃ.
Hāliddikānisuttaṃ

"婆羅豆婆遮先生,真是不可思議!婆羅豆婆遮先生,真是稀有!婆羅豆婆遮先生,那位知者、見者、阿羅漢、正等正覺者所說的話是多麼善說啊!婆羅豆婆遮先生,這就是因,這就是緣,使得這些年輕比丘,黑髮、具足青春、處於人生的第一階段、未曾享受欲樂,卻能終生修習完全清凈的梵行,並且能長久持續。婆羅豆婆遮先生,我在身不守護、語不守護、心不守護、念不現前、諸根不防護的情況下進入內宮時,貪慾法就會極度壓迫我。但是,婆羅豆婆遮先生,當我在身守護、語守護、心守護、念現前、諸根防護的情況下進入內宮時,貪慾法就不會那樣壓迫我。婆羅豆婆遮先生,太好了!婆羅豆婆遮先生,太好了!婆羅豆婆遮先生,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,婆羅豆婆遮先生以種種方便開示了法。婆羅豆婆遮先生,我歸依世尊、法和比丘僧。愿婆羅豆婆遮先生記住我從今日起終生歸依的優婆塞。" 第四; 5. 須那經 128. 一時,世尊住在王舍城(Rājagaha)竹林栗鼠feeding ground。那時,須那居士子來到世尊處。來到后,向世尊禮拜,然後坐在一旁。坐在一旁的須那居士子對世尊說:"世尊,是什麼因,什麼緣,使得此處某些眾生當下不般涅槃?世尊,又是什麼因,什麼緣,使得此處某些眾生當下般涅槃?"(應如前經詳說)須那,這是因,這是緣,使得此處某些眾生當下般涅槃。第五; 6. 瞿師多經 129. 一時,尊者阿難住在拘睒彌瞿師多園。那時,瞿師多居士來到尊者阿難處......坐在一旁的瞿師多居士對尊者阿難說:"阿難尊者,所說的'界的種種性,界的種種性',世尊說的界的種種性是什麼意思?" "居士,有眼界、可意的色、樂受的眼識。緣觸生起樂受。居士,有眼界、不可意的色、苦受的眼識。緣觸生起苦受。居士,有眼界、可意的舍受色、不苦不樂受的眼識。緣觸生起不苦不樂受......居士,有舌界、可意的味、樂受的舌識。緣觸生起樂受。居士,有舌界、不可意的味、苦受的舌識。緣觸生起苦受。居士,有舌界、舍受的味、不苦不樂受的舌識。緣觸生起不苦不樂受......居士,有意界、可意的法、樂受的意識。緣觸生起樂受。居士,有意界、不可意的法、苦受的意識。緣觸生起苦受。居士,有意界、舍受的法、不苦不樂受的意識。緣觸生起不苦不樂受。居士,這就是世尊所說的界的種種性。" 第六; 7. 哈利提迦尼經

Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare [kulaghare (syā. ka.)] papāte [pavatte (sī. pī.), sampavatte (syā. kaṃ. ka.) ettheva aṭṭhamapiṭṭhepi] pabbate. Atha kho hāliddikāni [hāliddakāni (sī. syā. kaṃ.)] gahapati yenāyasmā mahākaccāno tenupasaṅkami…pe… ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – 『『vuttamidaṃ, bhante, bhagavatā – 『dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta』nti. Kathaṃ nu kho, bhante, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta』』nti? 『『Idha, gahapati, bhikkhu cakkhunā rūpaṃ disvā 『manāpaṃ ittheta』nti pajānāti cakkhuviññāṇaṃ sukhavedaniyañca [sukhavedaniyaṃ, sukhavedaniyaṃ (sī. pī.), sukhavedaniyañca, sukhavedaniyaṃ (syā. kaṃ. ka.) evaṃ 『『dukkhavedaniyañca adukkhamasukhavedaniyañcā』』ti padesupi. aṭṭhakathāṭīkā oloketabbā]. Phassaṃ paṭicca uppajjati sukhā vedanā. Cakkhunā kho paneva [panevaṃ (syā. kaṃ. ka.)] rūpaṃ disvā 『amanāpaṃ ittheta』nti pajānāti cakkhuviññāṇaṃ dukkhavedaniyañca. Phassaṃ paṭicca uppajjati dukkhā vedanā. Cakkhunā kho paneva rūpaṃ disvā 『upekkhāṭṭhāniyaṃ [upekkhāvedaniyaṃ (ka.)] ittheta』nti pajānāti cakkhuviññāṇaṃ adukkhamasukhavedaniyañca. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.

『『Puna caparaṃ, gahapati, bhikkhu sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya 『manāpaṃ ittheta』nti pajānāti manoviññāṇaṃ sukhavedaniyañca . Phassaṃ paṭicca uppajjati sukhā vedanā. Manasā kho paneva dhammaṃ viññāya 『amanāpaṃ ittheta』nti pajānāti manoviññāṇaṃ dukkhavedaniyañca. Phassaṃ paṭicca uppajjati dukkhā vedanā. Manasā kho paneva dhammaṃ viññāya 『upekkhāṭṭhāniyaṃ ittheta』nti pajānāti manoviññāṇaṃ adukkhamasukhavedaniyañca. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Evaṃ kho, gahapati, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta』』nti. Sattamaṃ.

Nakulapitusuttaṃ
一時,尊者大迦旃延住在阿槃提國(Avantī)俱羅羅山鷲峰山。那時,哈利提迦尼居士來到尊者大迦旃延處......坐在一旁的哈利提迦尼居士對尊者大迦旃延說:"尊者,世尊說:'緣界的種種性生起觸的種種性;緣觸的種種性生起受的種種性。'尊者,如何緣界的種種性生起觸的種種性;緣觸的種種性生起受的種種性?" "在此,居士,比丘以眼見色,了知'這是可意的',眼識是樂受的。緣觸生起樂受。又以眼見色,了知'這是不可意的',眼識是苦受的。緣觸生起苦受。又以眼見色,了知'這是舍處',眼識是不苦不樂受的。緣觸生起不苦不樂受。再者,居士,比丘以耳聞聲......以鼻嗅香......以舌嘗味......以身觸觸......以意識法,了知'這是可意的',意識是樂受的。緣觸生起樂受。又以意識法,了知'這是不可意的',意識是苦受的。緣觸生起苦受。又以意識法,了知'這是舍處',意識是不苦不樂受的。緣觸生起不苦不樂受。居士,這就是如何緣界的種種性生起觸的種種性;緣觸的種種性生起受的種種性。" 第七;
那庫羅父經
Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca – 『『ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti? 『『Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā . Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati . Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti』』.

『『Santi ca kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhunābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ nābhinandato nābhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati. Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī』』ti. Aṭṭhamaṃ.

Lohiccasuttaṃ
一時,世尊住在跋祇國(Bhagga)鱷山城(Suṃsumāragira)鹿野苑的貝薩卡羅林。那時,那庫羅父居士來到世尊處......坐在一旁的那庫羅父居士對世尊說:"世尊,是什麼因,什麼緣,使得此處某些眾生當下不般涅槃?世尊,又是什麼因,什麼緣,使得此處某些眾生當下般涅槃?" "居士,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,他歡喜、稱讚、執著它而住時,以它為依的識生起,以它為取。居士,有取的比丘不般涅槃......居士,有舌所識別的味......居士,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘歡喜它、稱讚它、執著它而住,他歡喜、稱讚、執著它而住時,以它為依的識生起,以它為取。居士,有取的比丘不般涅槃。居士,這是因,這是緣,使得此處某些眾生當下不般涅槃。居士,有眼所識別的色,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,他不歡喜、不稱讚、不執著它而住時,不以它為依的識生起,不以它為取。居士,無取的比丘般涅槃......居士,有舌所識別的味......居士,有意所識別的法,可愛、可意、悅意、愛色、與欲相應、令人貪著。如果比丘不歡喜它、不稱讚它、不執著它而住,他不歡喜、不稱讚、不執著它而住時,不以它為依的識生起,不以它為取。居士,無取的比丘般涅槃。居士,這是因,這是緣,使得此處某些眾生當下般涅槃。" 第八;
盧醯遮經
Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati makkarakate [makkarakaṭe (sī. syā. kaṃ. pī.)] araññakuṭikāyaṃ. Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti [selissakāni karontā (sī.)] – 『『ime pana muṇḍakā samaṇakā ibbhā kaṇhā [kiṇhā (sī. pī.)] bandhupādāpaccā, imesaṃ bharatakānaṃ sakkatā garukatā mānitā pūjitā apacitā』』ti. Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca – 『『mā māṇavakā saddamakattha; dhammaṃ vo bhāsissāmī』』ti. Evaṃ vutte, te māṇavakā tuṇhī ahesuṃ. Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi –

『『Sīluttamā pubbatarā ahesuṃ,

Te brāhmaṇā ye purāṇaṃ saranti;

Guttāni dvārāni surakkhitāni,

Ahesuṃ tesaṃ abhibhuyya kodhaṃ.

『『Dhamme ca jhāne ca ratā ahesuṃ,

Te brāhmaṇā ye purāṇaṃ saranti;

Ime ca vokkamma japāmaseti,

Gottena mattā visamaṃ caranti.

『『Kodhābhibhūtā puthuattadaṇḍā [kodhābhibhūtāsuputhuttadaṇḍā (syā. kaṃ. ka.)],

Virajjamānā sataṇhātaṇhesu;

Aguttadvārassa bhavanti moghā,

Supineva laddhaṃ purisassa vittaṃ.

『『Anāsakā thaṇḍilasāyikā ca;

Pāto sinānañca tayo ca vedā.

『『Kharājinaṃ jaṭāpaṅko, mantā sīlabbataṃ tapo;

Kuhanā vaṅkadaṇḍā ca, udakācamanāni ca.

『『Vaṇṇā ete brāhmaṇānaṃ, katā kiñcikkhabhāvanā;

Cittañca susamāhitaṃ, vippasannamanāvilaṃ;

Akhilaṃ sabbabhūtesu, so maggo brahmapattiyā』』ti.

Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavocuṃ – 『『yagghe! Bhavaṃ jāneyya, samaṇo mahākaccāno brāhmaṇānaṃ mante [mantaṃ (ka.)] ekaṃsena apavadati, paṭikkosatī』』ti? Evaṃ vutte, lohicco brāhmaṇo kupito ahosi anattamano. Atha kho lohiccassa brāhmaṇassa etadahosi – 『『na kho pana metaṃ patirūpaṃ yohaṃ aññadatthu māṇavakānaṃyeva sutvā samaṇaṃ mahākaccānaṃ akkoseyyaṃ [akkoseyyaṃ virujjheyyaṃ (syā. kaṃ. ka.)] paribhāseyyaṃ. Yaṃnūnāhaṃ upasaṅkamitvā puccheyya』』nti.

Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṃ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho lohicco brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca – 『『āgamaṃsu nu khvidha, bho kaccāna, amhākaṃ sambahulā antevāsikā kaṭṭhahārakā māṇavakā』』ti? 『『Āgamaṃsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā』』ti. 『『Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṃ kocideva kathāsallāpo』』ti? 『『Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ kocideva kathāsallāpo』』ti . 『『Yathā kathaṃ pana bhoto kaccānassa tehi māṇavakehi saddhiṃ ahosi kathāsallāpo』』ti? 『『Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo –

『『Sīluttamā pubbatarā ahesuṃ,

Te brāhmaṇā ye purāṇaṃ saranti;…Pe…;

Akhilaṃ sabbabhūtesu,

So maggo brahmapattiyā』』ti.

『『Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo』』ti.

一時,尊者大迦旃延住在阿槃提國(Avantī)麥卡拉卡塔的森林小屋。那時,盧醯遮婆羅門的許多學生,採薪的年輕人來到尊者大迦旃延的森林小屋。來到后,在小屋周圍來回走動,大聲喧譁,做一些不恰當的行為,說:"這些禿頭沙門,卑賤、黑面板、奴僕的後裔,卻受到這些高貴種姓者的尊敬、恭敬、尊重、禮拜、崇敬。" 那時,尊者大迦旃延從住處出來,對那些年輕人說:"年輕人們,不要喧譁;我要為你們說法。"說了這話,那些年輕人就安靜了。然後尊者大迦旃延用偈頌對那些年輕人說: "以前那些記得古法的婆羅門, 他們以戒德為最上; 守護諸門善防護, 他們克服了忿怒。那些記得古法的婆羅門, 他們樂於法與禪定; 而這些人離開正道說'我們誦經', 他們因種姓而驕傲,行為不正。被忿怒征服,多行自我懲罰, 對有渴愛和無渴愛都不滿意; 不守護諸門的人變得空虛, 如同人在夢中得到財富。不食、臥地上、清晨沐浴和三吠陀。粗皮衣、結髮髻、泥垢、咒語、戒禁、苦行、欺騙、彎曲的杖、洗凈儀式。這些是婆羅門的外表,爲了一點點利益而做; 但心善定、清凈無濁、對一切眾生無惡意, 這才是達到梵天之道。" 那時,那些年輕人生氣不悅,來到盧醯遮婆羅門處。來到后對盧醯遮婆羅門說:"先生應該知道,沙門大迦旃延完全誹謗、批評婆羅門的咒語。" 說了這話,盧醯遮婆羅門生氣不悅。然後盧醯遮婆羅門想:"我只聽了年輕人們的話就責罵、辱罵沙門大迦旃延,這是不適當的。我應該去問問。" 於是盧醯遮婆羅門和那些年輕人一起來到尊者大迦旃延處。來到后,與尊者大迦旃延互相問候。互相問候寒暄后,坐在一旁。坐在一旁的盧醯遮婆羅門對尊者大迦旃延說:"尊者迦旃延,我們的許多學生,採薪的年輕人來這裡了嗎?""婆羅門,你們的許多學生,採薪的年輕人確實來這裡了。""尊者迦旃延與那些年輕人有什麼談話嗎?""婆羅門,我確實與那些年輕人有一些談話。""尊者迦旃延與那些年輕人的談話是怎樣的呢?""婆羅門,我與那些年輕人的談話是這樣的: '以前那些記得古法的婆羅門, 他們以戒德為最上;...... 對一切眾生無惡意, 這才是達到梵天之道。' 婆羅門,我與那些年輕人的談話就是這樣。"

『『『Aguttadvāro』ti [aguttadvāro aguttadvāroti (ka.)] bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī』』ti? 『『Idha, brāhmaṇa, ekacco cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati [anupaṭṭhitāya satiyā (syā. kaṃ. pī. ka.) upari āsīvisavagge avassutasutte pana 『『anupaṭṭhitakāyassatī』』tveva sabbattha dissati] ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, aguttadvāro hotī』』ti. 『『Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto.

『『『Guttadvāro』ti bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, guttadvāro hotī』』ti? 『『Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, guttadvāro hotī』』ti.

『『Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. Abhikkantaṃ, bho kaccāna; abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kaccāna, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṃ upasaṅkamatu. Tattha ye māṇavakā vā māṇavikā vā bhavantaṃ kaccānaṃ abhivādessanti paccuṭṭhissanti āsanaṃ vā udakaṃ vā dassanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā』』ti. Navamaṃ.

Verahaccānisuttaṃ

"尊者迦旃延說'不守護諸門'。尊者迦旃延,如何是不守護諸門呢?" "婆羅門,在此,某人以眼見色后,對可愛的色執著,對不可愛的色生嗔恨,住于不安立身念,心量狹小,不如實了知那能使已生起的惡不善法無餘滅盡的心解脫、慧解脫。以耳聞聲后......以鼻嗅香后......以舌嘗味后......以身觸觸后......以意識法后,對可愛的法執著,對不可愛的法生嗔恨,住于不安立身念,心量狹小,不如實了知那能使已生起的惡不善法無餘滅盡的心解脫、慧解脫。婆羅門,這就是不守護諸門。" "尊者迦旃延,太不可思議了!太稀有了!尊者迦旃延竟能如此準確地說明不守護諸門就是不守護諸門。尊者迦旃延說'守護諸門'。尊者迦旃延,如何是守護諸門呢?" "婆羅門,在此,比丘以眼見色后,對可愛的色不執著,對不可愛的色不生嗔恨,住于安立身念,心量無量,如實了知那能使已生起的惡不善法無餘滅盡的心解脫、慧解脫。以耳聞聲后......以鼻嗅香后......以舌嘗味后......以身觸觸后......以意識法后,對可愛的法不執著,對不可愛的法不生嗔恨,住于安立身念,心量無量,如實了知那能使已生起的惡不善法無餘滅盡的心解脫、慧解脫。婆羅門,這就是守護諸門。" "尊者迦旃延,太不可思議了!太稀有了!尊者迦旃延竟能如此準確地說明守護諸門就是守護諸門。尊者迦旃延,太好了!太好了!尊者迦旃延,就像扶起倒下的,揭開遮蔽的,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,尊者迦旃延以種種方便開示了法。我歸依世尊、法和比丘僧。愿尊者迦旃延記住我從今日起終生歸依的優婆塞。正如尊者迦旃延前往麥卡拉卡塔的優婆塞家,愿尊者也前往盧醯遮家。在那裡,無論是年輕男子還是年輕女子向尊者迦旃延問訊、起立、獻座或獻水,愿那對他們長夜有利、有益。" 第九; 10. 韋羅哈遮尼經

Ekaṃ samayaṃ āyasmā udāyī kāmaṇḍāyaṃ viharati todeyyassa brāhmaṇassa ambavane. Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca – 『『yagghe, bhoti, jāneyyāsi [bhoti jāneyya (sī. pī. ka.), bhotī jāneyya (syā. kaṃ.)]! Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ , sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī』』ti.

『『Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā』』ti . 『『Evaṃ bhotī』』ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – 『『adhivāsetu kira, bhavaṃ, udāyi, amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhatta』』nti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā āyasmantaṃ udāyiṃ etadavoca – 『『bhaṇa, samaṇa, dhamma』』nti. 『『Bhavissati, bhagini, samayo』』ti vatvā uṭṭhāyāsanā pakkami [pakkāmi (syā. kaṃ. pī.)].

Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca – 『『yagghe, bhoti, jāneyyāsi! Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ , sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī』』ti.

『『Evamevaṃ pana tvaṃ, māṇavaka, samaṇassa udāyissa vaṇṇaṃ bhāsasi. Samaṇo panudāyī 『bhaṇa, samaṇa, dhamma』nti vutto samāno 『bhavissati, bhagini, samayo』ti vatvā uṭṭhāyāsanā pakkanto』』ti. 『『Tathā hi pana tvaṃ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā etadavoca – 『bhaṇa, samaṇa, dhamma』nti. Dhammagaruno hi te bhavanto dhammagāravā』』ti. 『『Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā』』ti. 『『Evaṃ, bhotī』』ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – 『『adhivāsetu kira bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhatta』』nti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena.

一時,尊者優陀夷住在迦曼達的托提耶婆羅門的芒果園。那時,韋羅哈遮尼族婆羅門女的一個學生年輕人來到尊者優陀夷處。來到后,與尊者優陀夷互相問候。互相問候寒暄后,坐在一旁。尊者優陀夷以法語開示、勸導、鼓勵、令歡喜坐在一旁的那年輕人。那年輕人被尊者優陀夷以法語開示、勸導、鼓勵、令歡喜后,從座起身,來到韋羅哈遮尼族婆羅門女處。來到后對韋羅哈遮尼族婆羅門女說:"夫人應該知道!沙門優陀夷說法,初善、中善、后善,有義有文,顯示完全圓滿清凈的梵行。" "那麼,年輕人,你以我的名義邀請沙門優陀夷明天用餐。""是,夫人。"那年輕人答應了韋羅哈遮尼族婆羅門女,然後來到尊者優陀夷處。來到后對尊者優陀夷說:"尊者優陀夷,請接受我們老師的妻子韋羅哈遮尼族婆羅門女明天的供養。"尊者優陀夷以沉默表示同意。那時,尊者優陀夷在那夜過後,在上午時分,穿好衣服,拿著缽和衣,來到韋羅哈遮尼族婆羅門女的住處。來到后,坐在準備好的座位上。那時,韋羅哈遮尼族婆羅門女親手以美味的硬食、軟食滿足、供養尊者優陀夷。那時,韋羅哈遮尼族婆羅門女見尊者優陀夷用餐完畢,手已離開缽,就穿上拖鞋,坐在高座上,用頭巾包頭,對尊者優陀夷說:"沙門,說法吧。"尊者優陀夷說:"妹妹,將來會有時間的。"說完就從座起身離開了。第二次,那年輕人又來到尊者優陀夷處。來到后,與尊者優陀夷互相問候。互相問候寒暄后,坐在一旁。尊者優陀夷又以法語開示、勸導、鼓勵、令歡喜坐在一旁的那年輕人。第二次,那年輕人被尊者優陀夷以法語開示、勸導、鼓勵、令歡喜后,從座起身,來到韋羅哈遮尼族婆羅門女處。來到后對韋羅哈遮尼族婆羅門女說:"夫人應該知道!沙門優陀夷說法,初善、中善、后善,有義有文,顯示完全圓滿清凈的梵行。" "年輕人,你就這樣稱讚沙門優陀夷。但是沙門優陀夷被告知'沙門,說法吧'時,卻說'妹妹,將來會有時間的'然後就起身離開了。""夫人,那是因為你穿上拖鞋,坐在高座上,用頭巾包頭,然後說'沙門,說法吧'。那些尊者們是尊重法的,恭敬法的。""那麼,年輕人,你以我的名義再次邀請沙門優陀夷明天用餐。""是,夫人。"那年輕人答應了韋羅哈遮尼族婆羅門女,然後來到尊者優陀夷處。來到后對尊者優陀夷說:"尊者優陀夷,請接受我們老師的妻子韋羅哈遮尼族婆羅門女明天的供養。"尊者優陀夷以沉默表示同意。

Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā orohitvā nīce āsane nisīditvā sīsaṃ vivaritvā āyasmantaṃ udāyiṃ etadavoca – 『『kismiṃ nu kho, bhante, sati arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ na paññapentī』』ti?

『『Cakkhusmiṃ kho, bhagini, sati arahanto sukhadukkhaṃ paññapenti, cakkhusmiṃ asati arahanto sukhadukkhaṃ na paññapenti…pe… jivhāya sati arahanto sukhadukkhaṃ paññapenti, jivhāya asati arahanto sukhadukkhaṃ na paññapenti…pe…. Manasmiṃ sati arahanto sukhadukkhaṃ paññapenti, manasmiṃ asati arahanto sukhadukkhaṃ na paññapentī』』ti.

Evaṃ vutte, verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ etadavoca – 『『abhikkantaṃ, bhante; abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya , paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ ayyena udāyinā anekapariyāyena dhammo pakāsito. Esāhaṃ, ayya udāyi, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsikaṃ maṃ ayyo udāyī dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. Dasamaṃ.

Gahapativaggo terasamo.

Tassuddānaṃ –

Vesālī vajji nāḷandā, bhāradvāja soṇo ca ghosito;

Hāliddiko nakulapitā, lohicco verahaccānīti.

Devadahavaggo
Devadahasuttaṃ
Ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – 『『nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena, abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā [sekhā (sī. syā. kaṃ. pī. ka.)] appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. Taṃ kissa hetu? Santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi. Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [apammuṭṭhā (sī.), appamuṭṭhā (syā. kaṃ.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi…pe… santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi. Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu [chassu (sī.)] phassāyatanesu appamādena karaṇīyanti vadāmī』』ti. Paṭhamaṃ.
Khaṇasuttaṃ

那時,尊者優陀夷在那夜過後,在上午時分,穿好衣服,拿著缽和衣,來到韋羅哈遮尼族婆羅門女的住處。來到后,坐在準備好的座位上。那時,韋羅哈遮尼族婆羅門女親手以美味的硬食、軟食滿足、供養尊者優陀夷。那時,韋羅哈遮尼族婆羅門女見尊者優陀夷用餐完畢,手已離開缽,就脫下拖鞋,坐在低座上,露出頭,對尊者優陀夷說:"尊者,有什麼存在時,阿羅漢宣說樂苦?有什麼不存在時,阿羅漢不宣說樂苦?" "妹妹,有眼時,阿羅漢宣說樂苦;無眼時,阿羅漢不宣說樂苦......有舌時,阿羅漢宣說樂苦;無舌時,阿羅漢不宣說樂苦......有意時,阿羅漢宣說樂苦;無意時,阿羅漢不宣說樂苦。" 說了這話,韋羅哈遮尼族婆羅門女對尊者優陀夷說:"尊者,太好了!太好了!尊者,就像扶起倒下的,揭開遮蔽的,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,尊者優陀夷以種種方便開示了法。尊者優陀夷,我歸依世尊、法和比丘僧。愿尊者優陀夷記住我從今日起終生歸依的優婆夷。" 第十; 居士品第十三終其攝頌: 毗舍離、跋耆、那蘭陀、婆羅豆婆遮、須那和瞿師多、哈利提迦、那庫羅父、盧醯遮、韋羅哈遮尼。 14. 提婆達訶品 1. 提婆達訶經 134. 一時,世尊住在釋迦族的一個名叫提婆達訶的城鎮。在那裡,世尊對比丘們說:"比丘們,我不說所有比丘都應在六觸處不放逸而行,我也不說所有比丘都不應在六觸處不放逸而行。比丘們,那些比丘是阿羅漢、漏盡、梵行已立、所作已辦、舍重擔、逮得己利、盡諸有結、正智解脫,我說這些比丘不應在六觸處不放逸而行。為什麼?因為他們已經以不放逸完成了[應做的],他們不可能放逸。比丘們,那些比丘是有學,心未達[究竟],希求無上安穩而住,我說這些比丘應在六觸處不放逸而行。為什麼?比丘們,有眼所識別的色,可意的和不可意的。[即使]一再接觸它們,也不會佔據他的心。因心不被佔據,精進被髮起而不鬆懈,念被確立而不忘失,身輕安而不激動,心定而專一。比丘們,我看到這不放逸的果報,所以說這些比丘應在六觸處不放逸而行......比丘們,有意所識別的法,可意的和不可意的。[即使]一再接觸它們,也不會佔據他的心。因心不被佔據,精進被髮起而不鬆懈,念被確立而不忘失,身輕安而不激動,心定而專一。比丘們,我看到這不放逸的果報,所以說這些比丘應在六觸處不放逸而行。" 第一; 2. 剎那經

『『Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati aniṭṭharūpaṃyeva passati, no iṭṭharūpaṃ; akantarūpaṃyeva passati, no kantarūpaṃ; amanāparūpaṃyeva passati, no manāparūpaṃ. Yaṃ kiñci sotena saddaṃ suṇāti…pe… yaṃ kiñci ghānena gandhaṃ ghāyati…pe… yaṃ kiñci jivhāya rasaṃ sāyati…pe… yaṃ kiñci kāyena phoṭṭhabbaṃ phusati…pe… yaṃ kiñci manasā dhammaṃ vijānāti aniṭṭharūpaṃyeva vijānāti, no iṭṭharūpaṃ; akantarūpaṃyeva vijānāti, no kantarūpaṃ; amanāparūpaṃyeva vijānāti, no manāparūpaṃ. Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati iṭṭharūpaṃyeva passati, no aniṭṭharūpaṃ; kantarūpaṃyeva passati, no akantarūpaṃ; manāparūpaṃyeva passati, no amanāparūpaṃ…pe… yaṃ kiñci jivhāya rasaṃ sāyati…pe… yaṃ kiñci manasā dhammaṃ vijānāti iṭṭharūpaṃyeva vijānāti, no aniṭṭharūpaṃ; kantarūpaṃyeva vijānāti, no akantarūpaṃ; manāparūpaṃyeva vijānāti, no amanāparūpaṃ. Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāyā』』ti. Dutiyaṃ.
Paṭhamarūpārāmasuttaṃ
『『Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Saddārāmā, bhikkhave , devamanussā saddaratā saddasammuditā. Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Gandhārāmā… rasārāmā… phoṭṭhabbārāmā… dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. Saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati』』. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

『『Rūpā saddā rasā gandhā, phassā dhammā ca kevalā;

Iṭṭhā kantā manāpā ca, yāvatatthīti vuccati.

『『Sadevakassa lokassa, ete vo sukhasammatā;

Yattha cete nirujjhanti, taṃ tesaṃ dukkhasammataṃ.

『『Sukhaṃ [sukhanti (sī.)] diṭṭhamariyebhi, sakkāyassa nirodhanaṃ;

Paccanīkamidaṃ hoti, sabbalokena passataṃ.

『『Yaṃ pare sukhato āhu, tadariyā āhu dukkhato;

Yaṃ pare dukkhato āhu, tadariyā sukhato vidū.

『『Passa dhammaṃ durājānaṃ, sammūḷhettha aviddasu;

Nivutānaṃ tamo hoti, andhakāro apassataṃ.

『『Satañca vivaṭaṃ hoti, āloko passatāmi;

Santike na vijānanti, maggā [magā (sī.)] dhammassa akovidā.

『『Bhavarāgaparetebhi , bhavarāgānusārībhi [bhavasotānusāribhi (syā. kaṃ. pī.), bhavasotānusārihi (sī.)];

Māradheyyānupannehi, nāyaṃ dhammo susambudho.

『『Ko nu aññatra mariyebhi, padaṃ sambuddhumarahati;

Yaṃ padaṃ sammadaññāya, parinibbanti anāsavā』』ti. tatiyaṃ;

Dutiyarūpārāmasuttaṃ
"比丘們,你們有所得,你們善得,你們已獲得修習梵行的時機。比丘們,我已見到名為六觸處的地獄。在那裡,凡是眼所見的色,都只見不可意的,不見可意的;只見不喜歡的,不見喜歡的;只見不悅意的,不見悅意的。凡是耳所聞的聲......凡是鼻所嗅的香......凡是舌所嘗的味......凡是身所觸的觸......凡是意所識的法,都只識不可意的,不識可意的;只識不喜歡的,不識喜歡的;只識不悅意的,不識悅意的。比丘們,你們有所得,你們善得,你們已獲得修習梵行的時機。比丘們,我已見到名為六觸處的天界。在那裡,凡是眼所見的色,都只見可意的,不見不可意的;只見喜歡的,不見不喜歡的;只見悅意的,不見不悅意的......凡是舌所嘗的味......凡是意所識的法,都只識可意的,不識不可意的;只識喜歡的,不識不喜歡的;只識悅意的,不識不悅意的。比丘們,你們有所得,你們善得,你們已獲得修習梵行的時機。" 第二;
第一喜愛色經
"比丘們,天人喜愛色,樂於色,歡喜色。因色變異、離貪、滅盡,比丘們,天人住于苦。比丘們,天人喜愛聲,樂於聲,歡喜聲。因聲變異、離貪、滅盡,比丘們,天人住于苦。天人喜愛香......喜愛味......喜愛觸......比丘們,天人喜愛法,樂於法,歡喜法。因法變異、離貪、滅盡,比丘們,天人住于苦。比丘們,如來、阿羅漢、正等正覺者如實了知色的集起、滅沒、味、患、離,不喜愛色,不樂於色,不歡喜色。因色變異、離貪、滅盡,比丘們,如來住於樂。如實了知聲的......香的......味的......觸的......法的集起、滅沒、味、患、離,不喜愛法,不樂於法,不歡喜法。因法變異、離貪、滅盡,比丘們,如來住於樂。"世尊說了這話。說了這話后,善逝、導師又說了這些: "色聲味香觸法等, 可意喜愛悅意者, 說為存在直至此。對含天世界來說, 這些被認為是樂, 但它們滅時即苦。聖者見滅我見樂, 此與世間見相反。他人說樂聖說苦, 他人說苦聖知樂。看法難知愚迷惑, 矇蔽者暗不見者。善人開明見光明, 近而不知法道者。為有貪所征服者, 隨順有流所引者, 入魔領域難覺悟。除聖者外誰能知, 正知此道無漏者, 能證入于般涅槃。" 第三;
第二喜愛色經
『『Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Saddārāmā… gandhārāmā… rasārāmā … phoṭṭhabbārāmā… dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Tathāgato ca, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. Saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo na dhammarato na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharatī』』ti. Catutthaṃ.
Paṭhamanatumhākaṃsuttaṃ
『『Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati…pe… jivhā na tumhākaṃ ; taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati…pe… mano na tumhākaṃ; taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – 『amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Na hi no etaṃ, bhante, attā vā attaniyaṃ vā』』ti. 『『Evameva kho, bhikkhave, cakkhu na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati…pe… jivhā na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati…pe… mano na tumhākaṃ ; taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissatī』』ti. Pañcamaṃ.
Dutiyanatumhākaṃsuttaṃ
『『Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati . Kiñca, bhikkhave, na tumhākaṃ? Rūpā, bhikkhave, na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane…pe… evameva kho, bhikkhave, rūpā na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissantī』』ti. Chaṭṭhaṃ.
Ajjhattāniccahetusuttaṃ
『『Cakkhuṃ, bhikkhave, aniccaṃ. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, cakkhu kuto niccaṃ bhavissati…pe… jivhā aniccā. Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco. Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati…pe… mano anicco. Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco. Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… jivhāyapi nibbindati…pe… nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Sattamaṃ.
Ajjhattadukkhahetusuttaṃ
『『Cakkhuṃ, bhikkhave, dukkhaṃ. Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, cakkhu kuto sukhaṃ bhavissati…pe… jivhā dukkhā. Yopi hetu, yopi paccayo jivhāya uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati…pe… mano dukkho. Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho. Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati! Evaṃ passaṃ…pe… 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Aṭṭhamaṃ.
Ajjhattānattahetusuttaṃ
"比丘們,天人喜愛色,樂於色,歡喜色。因色變異、離貪、滅盡,比丘們,天人住于苦。天人喜愛聲......喜愛香......喜愛味......喜愛觸......比丘們,天人喜愛法,樂於法,歡喜法。因法變異、離貪、滅盡,比丘們,天人住于苦。比丘們,如來、阿羅漢、正等正覺者如實了知色的集起、滅沒、味、患、離,不喜愛色,不樂於色,不歡喜色。因色變異、離貪、滅盡,比丘們,如來住於樂。如實了知聲的......香的......味的......觸的......法的集起、滅沒、味、患、離,不喜愛法,不樂於法,不歡喜法。因法變異、離貪、滅盡,比丘們,如來住於樂。" 第四;
第一非你們所有經
"比丘們,凡不是你們所有的,你們應捨棄它。捨棄它將有利於你們,帶來安樂。比丘們,什麼不是你們所有的?比丘們,眼不是你們所有的;你們應捨棄它。捨棄它將有利於你們,帶來安樂......舌不是你們所有的;你們應捨棄它。捨棄它將有利於你們,帶來安樂......意不是你們所有的;你們應捨棄它。捨棄它將有利於你們,帶來安樂。比丘們,就像這祇樹園裡的草木枝葉,如果人們拿走它、燒掉它或隨意處置它,你們會不會想:'人們在拿走我們、燒掉我們或隨意處置我們'?""不會,尊者。""為什麼?""因為,尊者,那不是我們的自我或我所。""同樣地,比丘們,眼不是你們所有的;你們應捨棄它。捨棄它將有利於你們,帶來安樂......舌不是你們所有的;你們應捨棄它。捨棄它將有利於你們,帶來安樂......意不是你們所有的;你們應捨棄它。捨棄它將有利於你們,帶來安樂。" 第五;
第二非你們所有經
"比丘們,凡不是你們所有的,你們應捨棄它。捨棄它將有利於你們,帶來安樂。比丘們,什麼不是你們所有的?比丘們,色不是你們所有的;你們應捨棄它們。捨棄它們將有利於你們,帶來安樂。聲......香......味......觸......法不是你們所有的;你們應捨棄它們。捨棄它們將有利於你們,帶來安樂。比丘們,就像這祇樹園裡的......同樣地,比丘們,色不是你們所有的;你們應捨棄它們。捨棄它們將有利於你們,帶來安樂。" 第六;
內無常因經
"比丘們,眼是無常的。凡是眼生起的因和緣,那也是無常的。比丘們,從無常而生的眼,怎麼可能是常的......舌是無常的。凡是舌生起的因和緣,那也是無常的。比丘們,從無常而生的舌,怎麼可能是常的......意是無常的。比丘們,凡是意生起的因和緣,那也是無常的。比丘們,從無常而生的意,怎麼可能是常的!比丘們,如是見的多聞聖弟子厭離眼......厭離舌......厭離則離貪;由離貪而解脫;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。'" 第七;
內苦因經
"比丘們,眼是苦的。凡是眼生起的因和緣,那也是苦的。比丘們,從苦而生的眼,怎麼可能是樂的......舌是苦的。凡是舌生起的因和緣,那也是苦的。比丘們,從苦而生的舌,怎麼可能是樂的......意是苦的。凡是意生起的因和緣,那也是苦的。比丘們,從苦而生的意,怎麼可能是樂的!如是見......他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 第八;
內無我因經
『『Cakkhuṃ , bhikkhave, anattā. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati…pe… jivhā anattā. Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, jivhā kuto attā bhavissati…pe… mano anattā. Yopi hetu yopi paccayo manassa uppādāya , sopi anattā. Anattasambhūto, bhikkhave, mano kuto attā bhavissati! Evaṃ passaṃ…pe… 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Navamaṃ.
Bāhirāniccahetusuttaṃ
『『Rūpā, bhikkhave, aniccā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti! Evaṃ passaṃ…pe… 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Dasamaṃ.
Bāhiradukkhahetusuttaṃ
『『Rūpā, bhikkhave, dukkhā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti! Evaṃ passaṃ…pe… 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Ekādasamaṃ.
Bāhirānattahetusuttaṃ
『『Rūpā , bhikkhave, anattā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, dhammā kuto attā bhavissanti! Evaṃ passaṃ , bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi… gandhesupi… rasesupi… phoṭṭhabbesupi… dhammesupi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Dvādasamaṃ.

Devadahavaggo cuddasamo.

Tassuddānaṃ –

Devadaho khaṇo rūpā, dve natumhākameva ca;

Hetunāpi tayo vuttā, duve ajjhattabāhirāti.

Navapurāṇavaggo
Kammanirodhasuttaṃ
『『Navapurāṇāni , bhikkhave, kammāni desessāmi kammanirodhaṃ kammanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmīti. Katamañca, bhikkhave, purāṇakammaṃ? Cakkhu, bhikkhave, purāṇakammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ…pe… jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā…pe… mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo. Idaṃ vuccati, bhikkhave, purāṇakammaṃ. Katamañca, bhikkhave, navakammaṃ? Yaṃ kho, bhikkhave, etarahi kammaṃ karoti kāyena vācāya manasā, idaṃ vuccati, bhikkhave, navakammaṃ. Katamo ca, bhikkhave, kammanirodho? Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṃ phusati, ayaṃ vuccati, bhikkhave, kammanirodho. Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ vuccati, bhikkhave, kammanirodhagāminī paṭipadā. Iti kho, bhikkhave, desitaṃ mayā purāṇakammaṃ, desitaṃ navakammaṃ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā. Yaṃ kho, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī』』ti. Paṭhamaṃ.
Aniccanibbānasappāyasuttaṃ
"比丘們,眼是無我的。凡是眼生起的因和緣,那也是無我的。比丘們,從無我而生的眼,怎麼可能有我......舌是無我的。凡是舌生起的因和緣,那也是無我的。比丘們,從無我而生的舌,怎麼可能有我......意是無我的。凡是意生起的因和緣,那也是無我的。比丘們,從無我而生的意,怎麼可能有我!如是見......他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 第九;
外無常因經
"比丘們,色是無常的。凡是色生起的因和緣,那也是無常的。比丘們,從無常而生的色,怎麼可能是常的!聲......香......味......觸......法是無常的。凡是法生起的因和緣,那也是無常的。比丘們,從無常而生的法,怎麼可能是常的!如是見......他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 第十;
外苦因經
"比丘們,色是苦的。凡是色生起的因和緣,那也是苦的。比丘們,從苦而生的色,怎麼可能是樂的!聲......香......味......觸......法是苦的。凡是法生起的因和緣,那也是苦的。比丘們,從苦而生的法,怎麼可能是樂的!如是見......他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 第十一;
外無我因經
"比丘們,色是無我的。凡是色生起的因和緣,那也是無我的。比丘們,從無我而生的色,怎麼可能有我!聲......香......味......觸......法是無我的。凡是法生起的因和緣,那也是無我的。比丘們,從無我而生的法,怎麼可能有我!比丘們,如是見的多聞聖弟子厭離色,厭離聲......厭離香......厭離味......厭離觸......厭離法。厭離則離貪;由離貪而解脫;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。'" 第十二; 提婆達訶品第十四終其攝頌: 提婆達訶、剎那、色,兩個非你們所有, 以因說三,兩個內外。
新舊品
業滅經
"比丘們,我將為你們說新舊業、業滅和趣向業滅之道。請聽,請善作意,我將說。比丘們,什麼是舊業?比丘們,眼應被視為舊業,是被造作、被思量、能感受的......舌應被視為舊業,是被造作、被思量、能感受的......意應被視為舊業,是被造作、被思量、能感受的。比丘們,這被稱為舊業。比丘們,什麼是新業?比丘們,現在以身、語、意所造作的業,這被稱為新業。比丘們,什麼是業滅?比丘們,從身業、語業、意業的滅而觸證解脫,這被稱為業滅。比丘們,什麼是趣向業滅之道?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。比丘們,這被稱為趣向業滅之道。比丘們,我已說舊業,已說新業,已說業滅,已說趣向業滅之道。比丘們,凡是導師出於對弟子的利益、慈悲、憐憫所應做的,我已為你們做了。比丘們,這些是樹根,這些是空閑處。比丘們,你們要禪修,不要放逸,不要後悔。這是我們對你們的教導。" 第一;
無常涅槃適宜經
『『Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṃ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati…pe… jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṃ aniccanti passati, jivhāsamphasso aniccoti passati , yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati…pe… mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṃ aniccanti passati, manosamphasso aniccoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā』』ti. Dutiyaṃ.
Dukkhanibbānasappāyasuttaṃ
『『Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, cakkhuṃ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṃ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati…pe… jivhā dukkhāti passati…pe… mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṃ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā』』ti. Tatiyaṃ.
Anattanibbānasappāyasuttaṃ
『『Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṃ anattāti passati, cakkhusamphasso anattāti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati…pe… mano anattāti passati, dhammā anattāti passati, manoviññāṇaṃ anattāti passati, manosamphasso anattāti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā』』ti. Catutthaṃ.
Nibbānasappāyapaṭipadāsuttaṃ
『『Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ , bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Rūpā niccā vā aniccā vā』』ti?

『『Aniccā, bhante』』…pe….

『『Cakkhuviññāṇaṃ… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti?

『『No hetaṃ, bhante』』.

『『Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati . Nibbindaṃ virajjati; virāgā vimuccati …pe… nāparaṃ itthattāyāti pajānāti. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā』』ti . Pañcamaṃ.

Antevāsikasuttaṃ
"比丘們,我將為你們說趣向涅槃的道路。請聽......比丘們,什麼是趣向涅槃的道路?在此,比丘們,比丘觀眼無常,觀色無常,觀眼識無常,觀眼觸無常,凡緣眼觸所生的感受,無論樂、苦或不苦不樂,也觀它無常......觀舌無常,觀味無常,觀舌識無常,觀舌觸無常,凡緣舌觸所生的感受,無論樂、苦或不苦不樂,也觀它無常......觀意無常,觀法無常,觀意識無常,觀意觸無常,凡緣意觸所生的感受,無論樂、苦或不苦不樂,也觀它無常。比丘們,這就是趣向涅槃的道路。" 第二;
苦涅槃適宜經
"比丘們,我將為你們說趣向涅槃的道路。請聽......比丘們,什麼是趣向涅槃的道路?在此,比丘們,觀眼是苦,觀色是苦,觀眼識是苦,觀眼觸是苦,凡緣眼觸所生的感受,無論樂、苦或不苦不樂,也觀它是苦......觀舌是苦......觀意是苦,觀法是苦,觀意識是苦,觀意觸是苦,凡緣意觸所生的感受,無論樂、苦或不苦不樂,也觀它是苦。比丘們,這就是趣向涅槃的道路。" 第三;
無我涅槃適宜經
"比丘們,我將為你們說趣向涅槃的道路。請聽......比丘們,什麼是趣向涅槃的道路?在此,比丘們,比丘觀眼無我,觀色無我,觀眼識無我,觀眼觸無我,凡緣眼觸所生的感受,無論樂、苦或不苦不樂,也觀它無我......觀意無我,觀法無我,觀意識無我,觀意觸無我,凡緣意觸所生的感受,無論樂、苦或不苦不樂,也觀它無我。比丘們,這就是趣向涅槃的道路。" 第四;
趣向涅槃道路經
"比丘們,我將為你們說趣向涅槃的道路。請聽......比丘們,什麼是趣向涅槃的道路?比丘們,你們認為如何,眼是常還是無常?" "無常,尊者。" "無常的是苦還是樂?" "是苦,尊者。" "對於無常、苦、變易之法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?" "不合適,尊者。" "色是常還是無常?" "無常,尊者。"...... "眼識......眼觸......凡緣意觸所生的感受,無論樂、苦或不苦不樂,它是常還是無常?" "無常,尊者。" "無常的是苦還是樂?" "是苦,尊者。" "對於無常、苦、變易之法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?" "不合適,尊者。" "比丘們,如是見的多聞聖弟子厭離眼,厭離色,厭離眼識,厭離眼觸......厭離凡緣意觸所生的感受,無論樂、苦或不苦不樂。厭離則離貪;由離貪而解脫......他了知:'不受後有'。比丘們,這就是趣向涅槃的道路。" 第五;
內住弟子經
『『Anantevāsikamidaṃ , bhikkhave, brahmacariyaṃ vussati anācariyakaṃ. Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu [phāsuṃ (sī. pī.)] viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharati. Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati…pe….

『『Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati…pe….

『『Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho , bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṃ, na phāsu viharati.

『『Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti . Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati…pe….

『『Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati…pe….

『『Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati. Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati . Anācariyakaṃ santevāsiko , bhikkhave, bhikkhu sācariyako dukkhaṃ, na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharatī』』ti. Chaṭṭhaṃ.

Kimatthiyabrahmacariyasuttaṃ
"比丘們,這梵行是無內住弟子、無師的。比丘們,有內住弟子、有師的比丘住不安樂。比丘們,無內住弟子、無師的比丘住安樂。比丘們,怎樣有內住弟子、有師的比丘住不安樂?在此,比丘們,比丘以眼見色后,生起惡不善法,有記憶、有思惟、能結縛。它們住在他內,惡不善法住在他內,因此稱為有內住弟子。它們影響他,惡不善法影響他,因此稱為有師...... 再者,比丘們,比丘以舌嘗味后,生起惡不善法,有記憶、有思惟、能結縛。它們住在他內,惡不善法住在他內,因此稱為有內住弟子。它們影響他,惡不善法影響他,因此稱為有師...... 再者,比丘們,比丘以意識法后,生起惡不善法,有記憶、有思惟、能結縛。它們住在他內,惡不善法住在他內,因此稱為有內住弟子。它們影響他,惡不善法影響他,因此稱為有師。比丘們,這樣有內住弟子、有師的比丘住不安樂。比丘們,怎樣無內住弟子、無師的比丘住安樂?在此,比丘們,比丘以眼見色后,不生起惡不善法,無記憶、無思惟、不能結縛。它們不住在他內,惡不善法不住在他內,因此稱為無內住弟子。它們不影響他,惡不善法不影響他,因此稱為無師...... 再者,比丘們,比丘以舌嘗味后,不生起惡不善法,無記憶、無思惟、不能結縛。它們不住在他內,惡不善法不住在他內,因此稱為無內住弟子。它們不影響他,惡不善法不影響他,因此稱為無師...... 再者,比丘們,比丘以意識法后,不生起惡不善法,無記憶、無思惟、不能結縛。它們不住在他內,惡不善法不住在他內,因此稱為無內住弟子。它們不影響他,惡不善法不影響他,因此稱為無師。比丘們,這樣無內住弟子、無師的比丘住安樂。比丘們,這梵行是無內住弟子、無師的。有內住弟子、有師的比丘住不安樂。無內住弟子、無師的比丘住安樂。" 第六;
為何目的梵行經
『『Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – 『kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī』ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – 『dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṃ vussatī』ti. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – 『katamaṃ panāvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī』ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha –

『『Cakkhu kho, āvuso, dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Rūpā dukkhā ; tesaṃ pariññāya bhagavati brahmacariyaṃ vussati. Cakkhuviññāṇaṃ dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Cakkhusamphasso dukkho; tassa pariññāya bhagavati brahmacariyaṃ vussati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… jivhā dukkhā… mano dukkho; tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Idaṃ kho, āvuso , dukkhaṃ; yassa pariññāya bhagavati brahmacariyaṃ vussatī』ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā』』ti. Sattamaṃ.

Atthinukhopariyāyasuttaṃ
"比丘們,如果其他外道遊行者這樣問你們:'朋友們,爲了什麼目的在沙門喬達摩那裡修梵行?'比丘們,被這樣問時,你們應該這樣回答那些其他外道遊行者:'朋友們,爲了完全了知苦,在世尊那裡修梵行。'比丘們,如果其他外道遊行者又這樣問:'朋友們,什麼是苦?爲了完全了知什麼苦在沙門喬達摩那裡修梵行?'比丘們,被這樣問時,你們應該這樣回答那些其他外道遊行者: '朋友們,眼是苦;爲了完全了知它,在世尊那裡修梵行。色是苦;爲了完全了知它們,在世尊那裡修梵行。眼識是苦;爲了完全了知它,在世尊那裡修梵行。眼觸是苦;爲了完全了知它,在世尊那裡修梵行。凡緣眼觸所生的感受,無論樂、苦或不苦不樂,那也是苦;爲了完全了知它,在世尊那裡修梵行......舌是苦......意是苦;爲了完全了知它,在世尊那裡修梵行......凡緣意觸所生的感受,無論樂、苦或不苦不樂,那也是苦;爲了完全了知它,在世尊那裡修梵行。朋友們,這就是苦;爲了完全了知它,在世尊那裡修梵行。'比丘們,被這樣問時,你們應該這樣回答那些其他外道遊行者。" 第七;
有方法經
『『Atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti [pajānātīti (syā. kaṃ. pī. ka.)]? 『『Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī』』ti. 『『Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti.

『『Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya…pe… aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī』ti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti ; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā』』ti? 『『No hetaṃ , bhante』』. 『『Nanume, bhikkhave, dhammā paññāya disvā veditabbā』』ti? 『『Evaṃ, bhante』』. 『『Ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti…pe….

『『Puna caparaṃ, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ…pe… rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti . Yaṃ taṃ, bhikkhave, jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā』』ti? 『『No hetaṃ, bhante』』. 『『Nanume, bhikkhave, dhammā paññāya disvā veditabbā』』ti? 『『Evaṃ, bhante』』. 『『Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti [pajānātīti (syā. kaṃ. pī. ka.)] …pe….

"比丘們,是否有方法,依此方法,比丘能夠不依信仰、不依喜好、不依傳聞、不依推理、不依于見解的認可而宣稱:'我知道生已盡,梵行已立,所作已辦,不受後有'?" "尊者,我們的法以世尊為根本,以世尊為嚮導,以世尊為依歸。善哉,尊者,愿世尊開示此說的含義。聽聞世尊所說,比丘們將受持。" "那麼,比丘們,請聽,善加作意,我將說。""是的,尊者。"那些比丘回答世尊。世尊如是說: "比丘們,有方法,依此方法,比丘能夠不依信仰、不依喜好、不依傳聞、不依推理、不依于見解的認可而宣稱:'我知道生已盡,梵行已立,所作已辦,不受後有'。比丘們,什麼是這個方法,依此方法,比丘能夠不依信仰......不依于見解的認可而宣稱:'我知道生已盡,梵行已立,所作已辦,不受後有'?在此,比丘們,比丘以眼見色后,若內心有貪瞋癡,了知'我內心有貪瞋癡';若內心無貪瞋癡,了知'我內心無貪瞋癡'。比丘們,比丘以眼見色后,若內心有貪瞋癡,了知'我內心有貪瞋癡';若內心無貪瞋癡,了知'我內心無貪瞋癡'。比丘們,這些法是否應該通過信仰、喜好、傳聞、推理或見解的認可來了知?" "不是,尊者。" "比丘們,這些法是否應該通過智慧親見而了知?" "是的,尊者。" "比丘們,這就是那個方法,依此方法,比丘能夠不依信仰、不依喜好、不依傳聞、不依推理、不依于見解的認可而宣稱:'我知道生已盡,梵行已立,所作已辦,不受後有'...... 再者,比丘們,比丘以舌嘗味后,若內心......了知'我內心有貪瞋癡';若內心無貪瞋癡,了知'我內心無貪瞋癡'。比丘們,比丘以舌嘗味后,若內心有貪瞋癡,了知'我內心有貪瞋癡';若內心無貪瞋癡,了知'我內心無貪瞋癡'。比丘們,這些法是否應該通過信仰、喜好、傳聞、推理或見解的認可來了知?" "不是,尊者。" "比丘們,這些法是否應該通過智慧親見而了知?" "是的,尊者。" "比丘們,這也是那個方法,依此方法,比丘能夠不依信仰、不依喜好、不依傳聞、不依推理、不依于見解的認可而宣稱:'我知道生已盡,梵行已立,所作已辦,不受後有'......"

『『Puna caparaṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā』』ti? 『『No hetaṃ, bhante』』. 『『Nanume, bhikkhave, dhammā paññāya disvā veditabbā』』ti? 『『Evaṃ, bhante』』. 『『Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāmī』』ti. Aṭṭhamaṃ.

Indriyasampannasuttaṃ
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『『indriyasampanno, indriyasampanno』ti, bhante, vuccati. Kittāvatā nu kho, bhante, indriyasampanno hotī』』ti?

『『Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati…pe… jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati…pe… manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati. Nibbindaṃ virajjati…pe… vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ettāvatā kho, bhikkhu, indriyasampanno hotī』』ti. Navamaṃ.

Dhammakathikapucchasuttaṃ
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『『dhammakathiko , dhammakathiko』ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī』』ti?

『『Cakkhussa ce, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, 『dhammakathiko bhikkhū』ti alaṃvacanāya. Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, 『dhammānudhammappaṭipanno bhikkhū』ti alaṃvacanāya. Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, 『diṭṭhadhammanibbānappatto bhikkhū』ti alaṃvacanāya…pe… jivhāya ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, 『dhammakathiko bhikkhū』ti alaṃvacanāya…pe… manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, 『dhammakathiko bhikkhū』ti alaṃvacanāya. Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, 『dhammānudhammappaṭipanno bhikkhū』ti alaṃvacanāya. Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, 『diṭṭhadhammanibbānappatto bhikkhū』ti alaṃvacanāyā』』ti. Dasamaṃ.

Navapurāṇavaggo pañcadasamo.

Tassuddānaṃ –

Kammaṃ cattāri sappāyā, anantevāsi kimatthiyā;

Atthi nu kho pariyāyo, indriyakathikena cāti.

Saḷāyatanavagge tatiyapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Yogakkhemi ca loko ca, gahapati devadahena ca;

Navapurāṇena paṇṇāso, tatiyo tena vuccatīti.

Nandikkhayavaggo
Ajjhattanandikkhayasuttaṃ
『『Aniccaṃyeva , bhikkhave, bhikkhu cakkhuṃ aniccanti passati, sāssa [sāyaṃ (pī. ka.)] hoti sammādiṭṭhi . Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati…pe… aniccaṃyeva, bhikkhave, bhikkhu jivhaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā…pe… cittaṃ suvimuttanti vuccati…pe… aniccaṃyeva, bhikkhave, bhikkhu manaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī』』ti. Paṭhamaṃ.
Bāhiranandikkhayasuttaṃ

"再者,比丘們,比丘以意識法后,若內心有貪瞋癡,了知'我內心有貪瞋癡';若內心無貪瞋癡,了知'我內心無貪瞋癡'。比丘們,比丘以意識法后,若內心有貪瞋癡,了知'我內心有貪瞋癡';若內心無貪瞋癡,了知'我內心無貪瞋癡'。比丘們,這些法是否應該通過信仰、喜好、傳聞、推理或見解的認可來了知?" "不是,尊者。" "比丘們,這些法是否應該通過智慧親見而了知?" "是的,尊者。" "比丘們,這也是那個方法,依此方法,比丘能夠不依信仰、不依喜好、不依傳聞、不依推理、不依于見解的認可而宣稱:'我知道生已盡,梵行已立,所作已辦,不受後有'。" 第八; 9. 諸根圓滿經 154. 這時,有一位比丘來到世尊處......坐在一旁后,那位比丘對世尊說:"尊者,人們說'諸根圓滿,諸根圓滿'。尊者,到何種程度才稱為諸根圓滿?" "比丘,如果住于觀察眼根的生滅而厭離眼根......如果住于觀察舌根的生滅而厭離舌根......如果住于觀察意根的生滅而厭離意根。厭離則離貪......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'。比丘,到這種程度才稱為諸根圓滿。" 第九; 10. 問說法者經 155. 這時,有一位比丘來到世尊處......坐在一旁后,那位比丘對世尊說:"尊者,人們說'說法者,說法者'。尊者,到何種程度才稱為說法者?" "比丘,如果爲了厭離眼、離貪眼、滅盡眼而說法,可以稱為'說法比丘'。如果爲了厭離眼、離貪眼、滅盡眼而實踐,可以稱為'如法行道比丘'。如果因厭離眼、離貪眼、滅盡眼而無取解脫,可以稱為'現法證得涅槃比丘'......如果爲了厭離舌、離貪舌、滅盡舌而說法,可以稱為'說法比丘'......如果爲了厭離意、離貪意、滅盡意而說法,可以稱為'說法比丘'。如果爲了厭離意、離貪意、滅盡意而實踐,可以稱為'如法行道比丘'。如果因厭離意、離貪意、滅盡意而無取解脫,可以稱為'現法證得涅槃比丘'。" 第十; 新舊品第十五終其攝頌: 業、四個適宜、無內住弟子、為何目的、有方法、諸根、說法者。六處品第三五十經終其品攝頌: 瑜伽安穩、世間、居士、提婆達訶、新舊為第五十,稱為第三。 16. 喜盡品 1. 內喜盡經 156. "比丘們,比丘如實見無常的眼為無常,這是他的正見。正見則厭離。由喜盡而貪盡;由貪盡而喜盡。由喜貪盡,稱為心善解脫......比丘們,比丘如實見無常的舌為無常,這是他的正見。正見則厭離。由喜盡而貪盡;由貪盡......稱為心善解脫......比丘們,比丘如實見無常的意為無常,這是他的正見。正見則厭離。由喜盡而貪盡;由貪盡而喜盡。由喜貪盡,稱為心善解脫。" 第一; 2. 外喜盡經

『『Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo . Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Anicceyeva, bhikkhave, bhikkhu sadde… gandhe… rase… phoṭṭhabbe… dhamme aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī』』ti. Dutiyaṃ.
Ajjhattaaniccanandikkhayasuttaṃ
『『Cakkhuṃ, bhikkhave, yoniso manasi karotha; cakkhāniccatañca yathābhūtaṃ samanupassatha. Cakkhuṃ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṃ samanupassanto cakkhusmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Sotaṃ , bhikkhave, yoniso manasi karotha… ghānaṃ… jivhaṃ, bhikkhave, yoniso manasi karotha; jivhāniccatañca yathābhūtaṃ samanupassatha. Jivhaṃ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṃ samanupassanto jivhāyapi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Kāyaṃ… manaṃ, bhikkhave, yoniso manasi karotha; manāniccatañca yathābhūtaṃ samanupassatha. Manaṃ, bhikkhave, bhikkhu yoniso manasikaronto , manāniccatañca yathābhūtaṃ samanupassanto manasmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī』』ti. Tatiyaṃ.
Bāhiraaniccanandikkhayasuttaṃ
『『Rūpe, bhikkhave, yoniso manasi karotha; rūpāniccatañca yathābhūtaṃ samanupassatha. Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Sadde… gandhe… rase… phoṭṭhabbe… dhamme, bhikkhave, yoniso manasi karotha; dhammāniccatañca yathābhūtaṃ samanupassatha. Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṃ samanupassanto dhammesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo . Nandirāgakkhayā cittaṃ suvimuttanti vuccatī』』ti. Catutthaṃ.
Jīvakambavanasamādhisuttaṃ
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti…pe… 『『samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave , bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati? Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati…pe… jivhā aniccāti yathābhūtaṃ okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā aniccāti yathābhūtaṃ okkhāyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. Samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī』』ti. Pañcamaṃ.
Jīvakambavanapaṭisallānasuttaṃ
"比丘們,比丘如實見無常的色為無常,這是他的正見。正見則厭離。由喜盡而貪盡;由貪盡而喜盡。由喜貪盡,稱為心善解脫。比丘們,比丘如實見無常的聲......香......味......觸......法為無常,這是他的正見。正見則厭離。由喜盡而貪盡;由貪盡而喜盡。由喜貪盡,稱為心善解脫。" 第二;
內無常喜盡經
"比丘們,如理作意于眼;如實觀察眼的無常性。比丘們,比丘如理作意于眼,如實觀察眼的無常性,則厭離眼。由喜盡而貪盡;由貪盡而喜盡。由喜貪盡,稱為心善解脫。比丘們,如理作意于耳......鼻......比丘們,如理作意于舌;如實觀察舌的無常性。比丘們,比丘如理作意于舌,如實觀察舌的無常性,則厭離舌。由喜盡而貪盡;由貪盡而喜盡。由喜貪盡,稱為心善解脫。身......比丘們,如理作意于意;如實觀察意的無常性。比丘們,比丘如理作意于意,如實觀察意的無常性,則厭離意。由喜盡而貪盡;由貪盡而喜盡。由喜貪盡,稱為心善解脫。" 第三;
外無常喜盡經
"比丘們,如理作意於色;如實觀察色的無常性。比丘們,比丘如理作意於色,如實觀察色的無常性,則厭離色。由喜盡而貪盡;由貪盡而喜盡。由喜貪盡,稱為心善解脫。聲......香......味......觸......比丘們,如理作意於法;如實觀察法的無常性。比丘們,比丘如理作意於法,如實觀察法的無常性,則厭離法。由喜盡而貪盡;由貪盡而喜盡。由喜貪盡,稱為心善解脫。" 第四;
耆婆庵羅園定經
一時,世尊住在王舍城(現在的拉杰吉爾)耆婆庵羅園。在那裡,世尊對比丘們說:"比丘們"......(他說:)"比丘們,修習定。比丘們,入定的比丘如實了知。如實了知什麼?如實了知眼無常,如實了知色無常,如實了知眼識無常,如實了知眼觸無常,凡緣眼觸所生的感受,無論樂、苦或不苦不樂,也如實了知它無常......如實了知舌無常......如實了知意無常,如實了知法無常......凡緣意觸所生的感受,無論樂、苦或不苦不樂,也如實了知它無常。比丘們,修習定。比丘們,入定的比丘如實了知。" 第五;
耆婆庵羅園獨處經
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi…pe… 『『paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati? Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. Paṭisallāne bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī』』ti. Chaṭṭhaṃ.
Koṭṭhikaaniccasuttaṃ
Atha kho āyasmā mahākoṭṭhiko yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā koṭṭhiko bhagavantaṃ etadavoca – 『『sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti.

『『Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo. Kiñca, koṭṭhika, aniccaṃ? Cakkhu kho, koṭṭhika, aniccaṃ; tatra te chando pahātabbo. Rūpā aniccā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Cakkhusamphasso anicco; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo…pe… jivhā aniccā; tatra te chando pahātabbo. Rasā aniccā; tatra te chando pahātabbo. Jivhāviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Jivhāsamphasso anicco; tatra te chando pahātabbo. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo…pe… mano anicco; tatra te chando pahātabbo. Dhammā aniccā; tatra te chando pahātabbo. Manoviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Manosamphasso anicco; tatra te chando pahātabbo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo. Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo』』ti. Sattamaṃ.

Koṭṭhikadukkhasuttaṃ
Atha kho āyasmā mahākoṭṭhiko…pe… bhagavantaṃ etadavoca – 『『sādhu me, bhante…pe… vihareyya』』nti. 『『Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo. Kiñca, koṭṭhika, dukkhaṃ? Cakkhu kho, koṭṭhika, dukkhaṃ; tatra te chando pahātabbo. Rūpā dukkhā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. Cakkhusamphasso dukkho; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo…pe… jivhā dukkhā; tatra te chando pahātabbo…pe… mano dukkho; tatra te chando pahātabbo. Dhammā dukkhā; tatra te chando pahātabbo . Manoviññāṇaṃ dukkhaṃ ; tatra te chando pahātabbo. Manosamphasso dukkho; tatra te chando pahātabbo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo. Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo』』ti. Aṭṭhamaṃ.
Koṭṭhikaanattasuttaṃ
一時,世尊住在王舍城(現在的拉杰吉爾)耆婆庵羅園。在那裡,世尊對比丘們說......(他說:)"比丘們,致力於獨處。比丘們,獨處的比丘如實了知。如實了知什麼?如實了知眼無常,如實了知色無常,如實了知眼識無常,如實了知眼觸無常,凡緣眼觸所生的感受,無論樂、苦或不苦不樂,也如實了知它無常......如實了知意無常,如實了知法......意識......意觸......凡緣意觸所生的感受,無論樂、苦或不苦不樂,也如實了知它無常。比丘們,致力於獨處。比丘們,獨處的比丘如實了知。" 第六;
拘絺羅無常經
這時,尊者大拘絺羅來到世尊處......坐在一旁后,尊者拘絺羅對世尊說:"善哉,尊者,愿世尊為我簡要說法,我聽聞世尊之法后,可以獨處、遠離、不放逸、熱忱、專注地安住。" "拘絺羅,凡是無常的,你應當斷除對它的欲求。拘絺羅,什麼是無常的?拘絺羅,眼是無常的;你應當斷除對它的欲求。色是無常的;你應當斷除對它的欲求。眼識是無常的;你應當斷除對它的欲求。眼觸是無常的;你應當斷除對它的欲求。凡緣眼觸所生的感受,無論樂、苦或不苦不樂,那也是無常的;你應當斷除對它的欲求......舌是無常的;你應當斷除對它的欲求。味是無常的;你應當斷除對它的欲求。舌識是無常的;你應當斷除對它的欲求。舌觸是無常的;你應當斷除對它的欲求。凡緣舌觸所生的感受,無論樂、苦或不苦不樂,那也是無常的;你應當斷除對它的欲求......意是無常的;你應當斷除對它的欲求。法是無常的;你應當斷除對它的欲求。意識是無常的;你應當斷除對它的欲求。意觸是無常的;你應當斷除對它的欲求。凡緣意觸所生的感受,無論樂、苦或不苦不樂,那也是無常的;你應當斷除對它的欲求。拘絺羅,凡是無常的,你應當斷除對它的欲求。" 第七;
拘絺羅苦經
這時,尊者大拘絺羅......對世尊說:"善哉,尊者......安住。" "拘絺羅,凡是苦的,你應當斷除對它的欲求。拘絺羅,什麼是苦的?拘絺羅,眼是苦的;你應當斷除對它的欲求。色是苦的;你應當斷除對它的欲求。眼識是苦的;你應當斷除對它的欲求。眼觸是苦的;你應當斷除對它的欲求。凡緣眼觸所生的感受,無論樂、苦或不苦不樂,那也是苦的;你應當斷除對它的欲求......舌是苦的;你應當斷除對它的欲求......意是苦的;你應當斷除對它的欲求。法是苦的;你應當斷除對它的欲求。意識是苦的;你應當斷除對它的欲求。意觸是苦的;你應當斷除對它的欲求。凡緣意觸所生的感受,無論樂、苦或不苦不樂,那也是苦的;你應當斷除對它的欲求。拘絺羅,凡是苦的,你應當斷除對它的欲求。" 第八;
拘絺羅無我經
Ekamantaṃ…pe… vihareyyanti. 『『Yo kho, koṭṭhika, anattā tatra te chando pahātabbo. Ko ca, koṭṭhika, anattā? Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo. Rūpā anattā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ anattā; tatra te chando pahātabbo. Cakkhusamphasso anattā; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo …pe… jivhā anattā; tatra te chando pahātabbo…pe… mano anattā; tatra te chando pahātabbo. Dhammā anattā; tatra te chando pahātabbo. Manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo. Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo』』ti. Navamaṃ.
Micchādiṭṭhipahānasuttaṃ
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno so bhikkhu bhagavantaṃ etadavoca – 『『kathaṃ nu kho, bhante, jānato kathaṃ passato micchādiṭṭhi pahīyatī』』ti?

『『Cakkhuṃ kho, bhikkhu, aniccato jānato passato micchādiṭṭhi pahīyati. Rūpe aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhuviññāṇaṃ aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhusamphassaṃ aniccato jānato passato micchādiṭṭhi pahīyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati. Evaṃ kho, bhikkhu, jānato evaṃ passato micchādiṭṭhi pahīyatī』』ti. Dasamaṃ.

Sakkāyadiṭṭhipahānasuttaṃ
Atha kho aññataro bhikkhu…pe… etadavoca – 『『kathaṃ nu kho, bhante, jānato kathaṃ passato sakkāyadiṭṭhi pahīyatī』』ti? 『『Cakkhuṃ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhuviññāṇaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhusamphassaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Evaṃ kho, bhikkhu, jānato evaṃ passato sakkāyadiṭṭhi pahīyatī』』ti. Ekādasamaṃ.
Attānudiṭṭhipahānasuttaṃ
Atha kho aññataro bhikkhu…pe… etadavoca – 『『kathaṃ nu kho , bhante, jānato kathaṃ passato attānudiṭṭhi pahīyatī』』ti? 『『Cakkhuṃ kho, bhikkhu, anattato jānato passato attānudiṭṭhi pahīyati. Rūpe anattato jānato passato attānudiṭṭhi pahīyati. Cakkhuviññāṇaṃ anattato jānato passato attānudiṭṭhi pahīyati. Cakkhusamphassaṃ anattato jānato passato attānudiṭṭhi pahīyati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyati…pe… jivhaṃ anattato jānato passato attānudiṭṭhi pahīyati…pe… manaṃ anattato jānato passato attānudiṭṭhi pahīyati. Dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyatī』』ti. Dvādasamaṃ.

Nandikkhayavaggo soḷasamo.

Tassuddānaṃ –

Nandikkhayena cattāro, jīvakambavane duve;

Koṭṭhikena tayo vuttā, micchā sakkāya attanoti.

Saṭṭhipeyyālavaggo
Ajjhattaaniccachandasuttaṃ
『『Yaṃ , bhikkhave, aniccaṃ, tatra vo chando pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu , bhikkhave, aniccaṃ; tatra vo chando pahātabbo…pe… jivhā aniccā; tatra vo chando pahātabbo…pe… mano anicco; tatra vo chando pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo』』ti.
Ajjhattaaniccarāgasuttaṃ
『『Yaṃ , bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo…pe… jivhā aniccā; tatra vo rāgo pahātabbo…pe… mano anicco; tatra vo rāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo』』ti.
坐在一旁......安住。"拘絺羅,凡是無我的,你應當斷除對它的欲求。拘絺羅,什麼是無我的?拘絺羅,眼是無我的;你應當斷除對它的欲求。色是無我的;你應當斷除對它的欲求。眼識是無我的;你應當斷除對它的欲求。眼觸是無我的;你應當斷除對它的欲求。凡緣眼觸所生的感受,無論樂、苦或不苦不樂,那也是無我的;你應當斷除對它的欲求......舌是無我的;你應當斷除對它的欲求......意是無我的;你應當斷除對它的欲求。法是無我的;你應當斷除對它的欲求。意識......意觸......凡緣意觸所生的感受,無論樂、苦或不苦不樂,那也是無我的;你應當斷除對它的欲求。拘絺羅,凡是無我的,你應當斷除對它的欲求。" 第九;
斷邪見經
這時,有一位比丘來到世尊處......坐在一旁后,那位比丘對世尊說:"尊者,如何知、如何見才能斷除邪見?" "比丘,知道、看到眼是無常的,就能斷除邪見。知道、看到色是無常的,就能斷除邪見。知道、看到眼識是無常的,就能斷除邪見。知道、看到眼觸是無常的,就能斷除邪見......凡緣意觸所生的感受,無論樂、苦或不苦不樂,知道、看到那也是無常的,就能斷除邪見。比丘,這樣知、這樣見才能斷除邪見。" 第十;
斷有身見經
這時,有一位比丘......說:"尊者,如何知、如何見才能斷除有身見?" "比丘,知道、看到眼是苦的,就能斷除有身見。知道、看到色是苦的,就能斷除有身見。知道、看到眼識是苦的,就能斷除有身見。知道、看到眼觸是苦的,就能斷除有身見......凡緣意觸所生的感受,無論樂、苦或不苦不樂,知道、看到那也是苦的,就能斷除有身見。比丘,這樣知、這樣見才能斷除有身見。" 第十一;
斷我見經
這時,有一位比丘......說:"尊者,如何知、如何見才能斷除我見?" "比丘,知道、看到眼是無我的,就能斷除我見。知道、看到色是無我的,就能斷除我見。知道、看到眼識是無我的,就能斷除我見。知道、看到眼觸是無我的,就能斷除我見。凡緣眼觸所生的感受,無論樂、苦或不苦不樂,知道、看到那也是無我的,就能斷除我見......知道、看到舌是無我的,就能斷除我見......知道、看到意是無我的,就能斷除我見。知道、看到法......意識......意觸......凡緣意觸所生的感受,無論樂、苦或不苦不樂,知道、看到那也是無我的,就能斷除我見。" 第十二; 喜盡品第十六終其攝頌: 喜盡有四經,耆婆園有二, 拘絺羅說三,邪見、有身見、我見。
六十重說品
內無常欲經
"比丘們,凡是無常的,你們應當斷除對它的欲求。比丘們,什麼是無常的?比丘們,眼是無常的;你們應當斷除對它的欲求......舌是無常的;你們應當斷除對它的欲求......意是無常的;你們應當斷除對它的欲求。比丘們,凡是無常的,你們應當斷除對它的欲求。"
內無常貪經
"比丘們,凡是無常的,你們應當斷除對它的貪慾。比丘們,什麼是無常的?比丘們,眼是無常的;你們應當斷除對它的貪慾......舌是無常的;你們應當斷除對它的貪慾......意是無常的;你們應當斷除對它的貪慾。比丘們,凡是無常的,你們應當斷除對它的貪慾。"
Ajjhattaaniccachandarāgasuttaṃ
『『Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo…pe… jivhā aniccā; tatra vo chandarāgo pahātabbo…pe… mano anicco; tatra vo chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo』』ti.

4-6. Dukkhachandādisuttaṃ

171-173. 『『Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṃ? Cakkhu, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… jivhā dukkhā…pe… mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ , bhikkhave, dukkhaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo』』ti.

7-9. Anattachandādisuttaṃ

174-176. 『『Yo , bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Cakkhu, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… jivhā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… mano anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo』』ti.

10-12. Bāhirāniccachandādisuttaṃ

177-179. 『『Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpā, bhikkhave, aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Gandhā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Rasā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Phoṭṭhabbā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Dhammā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo』』ti.

13-15. Bāhiradukkhachandādisuttaṃ

180-182. 『『Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṃ? Rūpā, bhikkhave, dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo』』ti.

16-18. Bāhirānattachandādisuttaṃ

183-185. 『『Yo , bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Rūpā, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo』』ti.

Ajjhattātītāniccasuttaṃ
『『Cakkhu , bhikkhave, aniccaṃ atītaṃ…pe… jivhā aniccā atītā…pe… mano anicco atīto. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… jivhāyapi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti.
Ajjhattānāgatāniccasuttaṃ
『『Cakkhu, bhikkhave, aniccaṃ anāgataṃ…pe… jivhā aniccā anāgatā…pe… mano anicco anāgato. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.
Ajjhattapaccuppannāniccasuttaṃ
『『Cakkhu, bhikkhave, aniccaṃ paccuppannaṃ…pe… jivhā aniccā paccuppannā…pe… mano anicco paccuppanno. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

22-24. Ajjhattātītādidukkhasuttaṃ

189-

內無常欲貪經
"比丘們,凡是無常的,你們應當斷除對它的欲貪。比丘們,什麼是無常的?比丘們,眼是無常的;你們應當斷除對它的欲貪......舌是無常的;你們應當斷除對它的欲貪......意是無常的;你們應當斷除對它的欲貪。比丘們,凡是無常的,你們應當斷除對它的欲貪。" 4-6. 苦欲等經 171-173. "比丘們,凡是苦的,你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。比丘們,什麼是苦的?比丘們,眼是苦的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪......舌是苦的......意是苦的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。比丘們,凡是苦的,你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。" 7-9. 無我欲等經 174-176. "比丘們,凡是無我的,你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。比丘們,什麼是無我的?比丘們,眼是無我的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪......舌是無我的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪......意是無我的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。比丘們,凡是無我的,你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。" 10-12. 外無常欲等經 177-179. "比丘們,凡是無常的,你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。比丘們,什麼是無常的?比丘們,色是無常的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。聲是無常的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。香是無常的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。味是無常的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。觸是無常的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。法是無常的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。比丘們,凡是無常的,你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。" 13-15. 外苦欲等經 180-182. "比丘們,凡是苦的,你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。比丘們,什麼是苦的?比丘們,色是苦的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。聲......香......味......觸......法是苦的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。比丘們,凡是苦的,你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。" 16-18. 外無我欲等經 183-185. "比丘們,凡是無我的,你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。比丘們,什麼是無我的?比丘們,色是無我的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。聲......香......味......觸......法是無我的;你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。比丘們,凡是無我的,你們應當斷除對它的欲求,應當斷除對它的貪慾,應當斷除對它的欲貪。"
內過去無常經
"比丘們,眼是無常的、過去的......舌是無常的、過去的......意是無常的、過去的。比丘們,多聞聖弟子如是觀察,則厭離眼......厭離舌......厭離意。由厭離而離貪;由離貪而解脫;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'。"
內未來無常經
"比丘們,眼是無常的、未來的......舌是無常的、未來的......意是無常的、未來的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。"
內現在無常經
"比丘們,眼是無常的、現在的......舌是無常的、現在的......意是無常的、現在的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 22-24. 內過去等苦經 189-
『『Cakkhu , bhikkhave, dukkhaṃ atītaṃ anāgataṃ paccuppannaṃ…pe… jivhā dukkhā atītā anāgatā paccuppannā…pe… mano dukkho atīto anāgato paccuppanno. Evaṃ passaṃ , bhikkhave…pe… nāparaṃ itthattāyāti pajānātī』』ti.

25-27. Ajjhattātītādianattasuttaṃ

192-194. 『『Cakkhu , bhikkhave, anattā atītaṃ anāgataṃ paccuppannaṃ…pe… jivhā anattā…pe… mano anattā atīto anāgato paccuppanno . Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

28-30. Bāhirātītādianiccasuttaṃ

195-197. 『『Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

31-33. Bāhirātītādidukkhasuttaṃ

198-200. 『『Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

34-36. Bāhirātītādianattasuttaṃ

201-203. 『『Rūpā , bhikkhave, anattā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

Ajjhattātītayadaniccasuttaṃ
『『Cakkhu, bhikkhave, aniccaṃ atītaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā atītā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco atīto. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi , na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.
Ajjhattānāgatayadaniccasuttaṃ
『『Cakkhu , bhikkhave, aniccaṃ anāgataṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā anāgatā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco anāgato. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā . Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave…pe… nāparaṃ itthattāyāti pajānātī』』ti.
Ajjhattapaccuppannayadaniccasuttaṃ
『『Cakkhu, bhikkhave, aniccaṃ paccuppannaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā paccuppannā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco paccuppanno. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

40-42. Ajjhattātītādiyaṃdukkhasuttaṃ

207-209. 『『Cakkhu , bhikkhave, dukkhaṃ atītaṃ anāgataṃ paccuppannaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā dukkhā…pe… mano dukkho atīto anāgato paccuppanno. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

43-45. Ajjhattātītādiyadanattasuttaṃ

210-

"比丘們,眼是苦的,過去的、未來的、現在的......舌是苦的,過去的、未來的、現在的......意是苦的,過去的、未來的、現在的。比丘們,如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 25-27. 內過去等無我經 192-194. "比丘們,眼是無我的,過去的、未來的、現在的......舌是無我的......意是無我的,過去的、未來的、現在的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 28-30. 外過去等無常經 195-197. "比丘們,色是無常的,過去的、未來的、現在的。聲......香......味......觸......法是無常的,過去的、未來的、現在的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 31-33. 外過去等苦經 198-200. "比丘們,色是苦的,過去的、未來的、現在的。聲......香......味......觸......法是苦的,過去的、未來的、現在的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 34-36. 外過去等無我經 201-203. "比丘們,色是無我的,過去的、未來的、現在的。聲......香......味......觸......法是無我的,過去的、未來的、現在的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。"
內過去無常即苦經
"比丘們,眼是無常的,過去的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'......舌是無常的,過去的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'......意是無常的,過去的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。"
內未來無常即苦經
"比丘們,眼是無常的,未來的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'......舌是無常的,未來的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'......意是無常的,未來的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。比丘們,如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。"
內現在無常即苦經
"比丘們,眼是無常的,現在的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'......舌是無常的,現在的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'......意是無常的,現在的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 40-42. 內過去等苦即無我經 207-209. "比丘們,眼是苦的,過去的、未來的、現在的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'......舌是苦的......意是苦的,過去的、未來的、現在的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 43-45. 內過去等無我即非我經 210-
『『Cakkhu, bhikkhave, anattā atītaṃ anāgataṃ paccuppannaṃ. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā anattā…pe… mano anattā atīto anāgato paccuppanno. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

46-48. Bāhirātītādiyadaniccasuttaṃ

213-215. 『『Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītā anāgatā paccuppannā. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā. Yadanattā taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

49-51. Bāhirātītādiyaṃdukkhasuttaṃ

216-218. 『『Rūpā , bhikkhave, dukkhā atītā anāgatā paccuppannā. Yaṃ dukkhaṃ, tadanattā . Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā atītā anāgatā paccuppannā. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

52-54. Bāhirātītādiyadanattasuttaṃ

219-221. 『『Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītā anāgatā paccuppannā. Yadanattā, taṃ 『netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

Ajjhattāyatanaaniccasuttaṃ
『『Cakkhu , bhikkhave, aniccaṃ…pe… jivhā aniccā…pe… mano anicco. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.
Ajjhattāyatanadukkhasuttaṃ
『『Cakkhu, bhikkhave, dukkhaṃ…pe… jivhā dukkhā…pe… mano dukkho. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.
Ajjhattāyatanaanattasuttaṃ
『『Cakkhu , bhikkhave, anattā…pe… jivhā anattā…pe… mano anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.
Bāhirāyatanaaniccasuttaṃ
『『Rūpā, bhikkhave, aniccā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.
Bāhirāyatanadukkhasuttaṃ
『『Rūpā, bhikkhave, dukkhā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.
Bāhirāyatanaanattasuttaṃ
『『Rūpā , bhikkhave, anattā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī』』ti.

Saṭṭhipeyyālavaggo sattarasamo.

Tassuddānaṃ –

Chandenaṭṭhārasa honti, atītena ca dve nava;

Yadaniccāṭṭhārasa vuttā, tayo ajjhattabāhirā;

Peyyālo saṭṭhiko vutto, buddhenādiccabandhunāti.

Suttantāni saṭṭhi.

Samuddavaggo
Paṭhamasamuddasuttaṃ
"比丘們,眼是無我的,過去的、未來的、現在的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'......舌是無我的......意是無我的,過去的、未來的、現在的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 46-48. 外過去等無常即苦經 213-215. "比丘們,色是無常的,過去的、未來的、現在的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。聲......香......味......觸......法是無常的,過去的、未來的、現在的。凡無常的,即是苦的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 49-51. 外過去等苦即無我經 216-218. "比丘們,色是苦的,過去的、未來的、現在的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。聲......香......味......觸......法是苦的,過去的、未來的、現在的。凡苦的,即是無我的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 52-54. 外過去等無我即非我經 219-221. "比丘們,色是無我的,過去的、未來的、現在的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。聲......香......味......觸......法是無我的,過去的、未來的、現在的。凡無我的,應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我'。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。"
內處無常經
"比丘們,眼是無常的......舌是無常的......意是無常的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。"
內處苦經
"比丘們,眼是苦的......舌是苦的......意是苦的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。"
內處無我經
"比丘們,眼是無我的......舌是無我的......意是無我的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。"
外處無常經
"比丘們,色是無常的。聲......香......味......觸......法是無常的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。"
外處苦經
"比丘們,色是苦的。聲......香......味......觸......法是苦的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。"
外處無我經
"比丘們,色是無我的。聲......香......味......觸......法是無我的。如是觀察......了知:'生已盡,梵行已立,所作已辦,不受後有'。" 六十重說品第十七終其攝頌: 欲有十八經,過去有二九, 無常有十八,內外各有三, 六十重說品,日親佛所說。經有六十。
海品
第一海經
『『『Samuddo , samuddo』ti, bhikkhave, assutavā puthujjano bhāsati. Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. Cakkhu, bhikkhave, purisassa samuddo; tassa rūpamayo vego. Yo taṃ rūpamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari cakkhusamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo…pe… jivhā, bhikkhave, purisassa samuddo; tassa rasamayo vego. Yo taṃ rasamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari jivhāsamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo…pe… mano, bhikkhave, purisassa samuddo; tassa dhammamayo vego. Yo taṃ dhammamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari manosamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo』』ti. Idamavoca…pe… satthā –

『『Yo imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,

Saūmiṃ sāvaṭṭaṃ sabhayaṃ duttaraṃ accatari;

Sa vedagū vusitabrahmacariyo,

Lokantagū pāragatoti vuccatī』』ti. paṭhamaṃ;

Dutiyasamuddasuttaṃ
『『Samuddo, samuddo』ti, bhikkhave, assutavā puthujjano bhāsati . Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo. Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā [guḷāguṇṭhikajātā (sī.), kulaguṇḍikajātā (syā. kaṃ.), guṇaguṇikajātā (pī.), kulāguṇḍikajātā (ka.)] muñjapabbajabhūtā, apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati…pe….

『『Santi , bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo. Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī』』ti.

『『Yassa rāgo ca doso ca, avijjā ca virājitā;

So imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ, saūmibhayaṃ duttaraṃ accatari.

『『Saṅgātigo maccujaho nirupadhi, pahāsi dukkhaṃ apunabbhavāya;

Atthaṅgato so na puneti [na pamāṇameti (sī. syā. kaṃ. pī.)], amohayī, maccurājanti brūmī』』ti. dutiyaṃ;

Bāḷisikopamasuttaṃ
"比丘們,'海洋,海洋',無聞凡夫如是說。比丘們,這在聖者律中不是海洋。比丘們,這只是一大水聚,一大水域。比丘們,人的眼是海洋;它的浪濤是色。誰能忍受這色的浪濤,比丘們,他被稱為已渡過眼海,有波浪、漩渦、鱷魚和羅剎;他已渡過,已到彼岸,站在陸地上的婆羅門......比丘們,人的舌是海洋;它的浪濤是味。誰能忍受這味的浪濤,比丘們,他被稱為已渡過舌海,有波浪、漩渦、鱷魚和羅剎;他已渡過,已到彼岸,站在陸地上的婆羅門......比丘們,人的意是海洋;它的浪濤是法。誰能忍受這法的浪濤,比丘們,他被稱為已渡過意海,有波浪、漩渦、鱷魚和羅剎;他已渡過,已到彼岸,站在陸地上的婆羅門。"世尊說此已......導師說: "誰渡過此海,有鱷魚羅剎, 有波浪漩渦,恐怖難渡越; 他是明行足,梵行已立者, 世間邊已到,被稱為到彼岸。" 第一;
第二海經
"比丘們,'海洋,海洋',無聞凡夫如是說。比丘們,這在聖者律中不是海洋。比丘們,這只是一大水聚,一大水域。比丘們,有眼所識的色,可愛、可意、悅意、愛色、欲染、誘人。比丘們,這在聖者律中被稱為海洋。此中,這包括天、魔、梵的世界,包括沙門、婆羅門的人天,大多陷入糾纏,如纏結的線團,如鳥巢般糾結,如蒲草和燈心草般糾結,不能超越惡趣、惡道、墮處、輪迴...... 比丘們,有舌所識的味......比丘們,有意所識的法,可愛、可意、悅意、愛色、欲染、誘人。比丘們,這在聖者律中被稱為海洋。此中,這包括天、魔、梵的世界,包括沙門、婆羅門的人天,大多陷入糾纏,如纏結的線團,如鳥巢般糾結,如蒲草和燈心草般糾結,不能超越惡趣、惡道、墮處、輪迴。" "誰的貪嗔癡,已經離染盡; 他渡過此海,有鱷魚羅剎,有波浪恐怖,難以渡越者。超越繫縛者,舍死無依者, 舍苦不再生,不再來輪迴, 他已迷惑死王,我說他如是。" 第二;
釣餌譬喻經
『『Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ aññataro āmisacakkhu maccho gileyya. Evañhi so, bhikkhave, maccho gilitabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa.

Evameva kho, bhikkhave, chayime baḷisā lokasmiṃ anayāya sattānaṃ vadhāya [byābādhāya (sī. pī.)] pāṇinaṃ. Katame cha? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso, mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe….

Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.

『『Santi ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato…pe….

『『Santi , bhikkhave, jivhāviññeyyā rasā…pe…. Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato』』ti. Tatiyaṃ.

Khīrarukkhopamasuttaṃ
"比丘們,譬如釣魚者將帶餌的鉤投入深水池中。一條貪食的魚會吞下它。比丘們,這條魚吞下鉤后,就落入釣魚者的掌控,遭遇不幸,任釣魚者處置。比丘們,同樣地,世間有這六種鉤,用來捕捉眾生,殺害生靈。哪六種?比丘們,有眼所識的色,可愛、可意、悅意、愛、染、誘人。如果比丘喜愛它,讚美它,執著它,就被稱為已吞下鉤的比丘,落入魔羅的掌控,遭遇不幸,任魔羅處置......比丘們,有舌所識的味...... 比丘們,有意所識的法,可愛、可意、悅意、愛、染、誘人。如果比丘喜愛它,讚美它,執著它,就被稱為已吞下鉤的比丘,落入魔羅的掌控,遭遇不幸,任魔羅處置。比丘們,有眼所識的色,可愛、可意、悅意、愛、染、誘人。如果比丘不喜愛它,不讚美它,不執著它,就被稱為未吞下鉤的比丘,已破壞魔羅的鉤,已摧毀魔羅的鉤,未落入魔羅的掌控,未遭遇不幸,不任魔羅處置...... 比丘們,有舌所識的味......比丘們,有意所識的法,可愛、可意、悅意、愛、染、誘人。如果比丘不喜愛它,不讚美它,不執著它,就被稱為未吞下鉤的比丘,已破壞魔羅的鉤,已摧毀魔羅的鉤,未落入魔羅的掌控,未遭遇不幸,不任魔羅處置。" 第三;
乳樹譬喻經
『『Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno…pe….

『『Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi…pe….

『『Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

『『Seyyathāpi , bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako. Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya [bhindeyya (syā. kaṃ. sī. aṭṭha.), abhindeyya (katthaci)] āgaccheyya khīra』』nti? 『『Evaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Yañhi, bhante, khīraṃ taṃ atthī』』ti.

『『Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi , yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno…pe….

『『Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi…pe….

『『Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

『『Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno…pe….

『『Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe… manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno. Seyyathāpi , bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko. Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīra』』nti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Yañhi, bhante, khīraṃ taṃ natthī』』ti.

"比丘們,任何比丘或比丘尼,對眼所識的色,若有貪,若有嗔,若有癡,若貪未斷,若嗔未斷,若癡未斷,即使微小的眼所識色進入眼界,也會佔據他的心;更不用說大的了!為什麼呢?比丘們,因為有貪,有嗔,有癡,貪未斷,嗔未斷,癡未斷...... 比丘們,任何比丘或比丘尼,對舌所識的味,若有貪...... 比丘們,任何比丘或比丘尼,對意所識的法,若有貪,若有嗔,若有癡,若貪未斷,若嗔未斷,若癡未斷,即使微小的意所識法進入意界,也會佔據他的心;更不用說大的了!為什麼呢?比丘們,因為有貪,有嗔,有癡,貪未斷,嗔未斷,癡未斷。比丘們,譬如一棵年輕、幼嫩、剛長成的乳樹,無論是菩提樹、尼拘律樹、畢勒叉樹還是優曇缽羅樹。如果有人用鋒利的斧頭砍它的任何部位,會流出乳汁嗎?""是的,尊者。""為什麼呢?""尊者,因為有乳汁。" 比丘們,同樣地,任何比丘或比丘尼,對眼所識的色,若有貪,若有嗔,若有癡,若貪未斷,若嗔未斷,若癡未斷,即使微小的眼所識色進入眼界,也會佔據他的心;更不用說大的了!為什麼呢?比丘們,因為有貪,有嗔,有癡,貪未斷,嗔未斷,癡未斷...... 比丘們,任何比丘或比丘尼,對舌所識的味,若有貪...... 比丘們,任何比丘或比丘尼,對意所識的法,若有貪,若有嗔,若有癡,若貪未斷,若嗔未斷,若癡未斷,即使微小的意所識法進入意界,也會佔據他的心;更不用說大的了!為什麼呢?比丘們,因為有貪,有嗔,有癡,貪未斷,嗔未斷,癡未斷。比丘們,任何比丘或比丘尼,對眼所識的色,若無貪,若無嗔,若無癡,若貪已斷,若嗔已斷,若癡已斷,即使大量的眼所識色進入眼界,也不會佔據他的心;更不用說小的了!為什麼呢?比丘們,因為無貪,無嗔,無癡,貪已斷,嗔已斷,癡已斷...... 比丘們,任何比丘或比丘尼,對舌所識的味......對意所識的法,若無貪,若無嗔,若無癡,若貪已斷,若嗔已斷,若癡已斷,即使大量的意所識法進入意界,也不會佔據他的心;更不用說小的了!為什麼呢?比丘們,因為無貪,無嗔,無癡,貪已斷,嗔已斷,癡已斷。比丘們,譬如一棵乾枯、朽爛、超過一年的乳樹,無論是菩提樹、尼拘律樹、畢勒叉樹還是優曇缽羅樹。如果有人用鋒利的斧頭砍它的任何部位,會流出乳汁嗎?""不會,尊者。""為什麼呢?""尊者,因為沒有乳汁。"

『『Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno…pe….

『『Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe….

『『Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi , yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno』』ti. Catutthaṃ.

Koṭṭhikasuttaṃ

"比丘們,同樣地,任何比丘或比丘尼,對眼所識的色,若無貪,若無嗔,若無癡,若貪已斷,若嗔已斷,若癡已斷,即使大量的眼所識色進入眼界,也不會佔據他的心;更不用說小的了!為什麼呢?比丘們,因為無貪,無嗔,無癡,貪已斷,嗔已斷,癡已斷...... 比丘們,任何比丘或比丘尼,對舌所識的味...... 比丘們,任何比丘或比丘尼,對意所識的法,若無貪,若無嗔,若無癡,若貪已斷,若嗔已斷,若癡已斷,即使大量的意所識法進入意界,也不會佔據他的心;更不用說小的了!為什麼呢?比丘們,因為無貪,無嗔,無癡,貪已斷,嗔已斷,癡已斷。" 第四; 5. 拘絺羅經

Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

『『Kiṃ nu kho, āvuso sāriputta, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ…pe… jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ …pe… mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojana』』nti?

『『Na kho, āvuso koṭṭhika, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

『『Seyyathāpi , āvuso, kāḷo ca balībaddo [balivaddo (sī. pī.), balibaddo (syā. kaṃ. ka.)] odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – 『kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojana』nti, sammā nu kho so vadamāno vadeyyā』』ti? 『『No hetaṃ, āvuso』』. 『『Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, na odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ. Yena ca kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojanaṃ.

『『Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.

『『Cakkhu vā, āvuso, rūpānaṃ saṃyojanaṃ abhavissa, rūpā vā cakkhussa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha [paññāyati (ka.)] sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya…pe….

『『Jivhā, āvuso, rasānaṃ saṃyojanaṃ abhavissa, rasā vā jivhāya saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya…pe….

『『Mano vā, āvuso, dhammānaṃ saṃyojanaṃ abhavissa, dhammā vā manassa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

『『Imināpetaṃ , āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.

一時,尊者舍利弗和尊者大拘絺羅住在波羅奈仙人落處的鹿野苑。傍晚時分,大拘絺羅尊者從獨處起來,走到舍利弗尊者那裡。到了之後,與舍利弗尊者互相問候。寒暄敘舊后,坐在一旁。坐在一旁的大拘絺羅尊者對舍利弗尊者說: "朋友舍利弗,眼是色的結縛,還是色是眼的結縛......舌是味的結縛,還是味是舌的結縛......意是法的結縛,還是法是意的結縛?" "朋友拘絺羅,眼不是色的結縛,色也不是眼的結縛。對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛......舌不是味的結縛,味也不是舌的結縛。對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛......意不是法的結縛,法也不是意的結縛。對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛。朋友,譬如一頭黑牛和一頭白牛用一根繩子或皮帶繫在一起。如果有人說:'黑牛是白牛的結縛,白牛是黑牛的結縛',他說得對嗎?""不對,朋友。""朋友,黑牛不是白牛的結縛,白牛也不是黑牛的結縛。它們被那根繩子或皮帶繫在一起,那才是此處的結縛。同樣地,朋友,眼不是色的結縛,色也不是眼的結縛。對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛......舌不是味的結縛......意不是法的結縛,法也不是意的結縛。對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛。朋友,如果眼是色的結縛,或者色是眼的結縛,就不可能有為正確滅苦而修梵行。朋友,正因為眼不是色的結縛,色也不是眼的結縛;對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛,所以才可能有為正確滅苦而修梵行...... 朋友,如果舌是味的結縛,或者味是舌的結縛,就不可能有為正確滅苦而修梵行。朋友,正因為舌不是味的結縛,味也不是舌的結縛;對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛,所以才可能有為正確滅苦而修梵行...... 朋友,如果意是法的結縛,或者法是意的結縛,就不可能有為正確滅苦而修梵行。朋友,正因為意不是法的結縛,法也不是意的結縛;對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛,所以才可能有為正確滅苦而修梵行。朋友,以這個方法也可以理解,眼不是色的結縛,色也不是眼的結縛。對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛......舌不是味的結縛......意不是法的結縛,法也不是意的結縛。對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛。

『『Saṃvijjati kho, āvuso, bhagavato cakkhu. Passati bhagavā cakkhunā rūpaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato sotaṃ. Suṇāti bhagavā sotena saddaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato ghānaṃ. Ghāyati bhagavā ghānena gandhaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato jivhā. Sāyati bhagavā jivhāya rasaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato kāyo. Phusati bhagavā kāyena phoṭṭhabbaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato mano. Vijānāti bhagavā manasā dhammaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.

『『Iminā kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ. Na sotaṃ… na ghānaṃ… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na kāyo… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojana』』nti. Pañcamaṃ.

Kāmabhūsuttaṃ
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca kāmabhū kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā kāmabhū sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kāmabhū āyasmantaṃ ānandaṃ etadavoca –

『『Kiṃ nu kho, āvuso ānanda, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ…pe… jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ…pe… mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojana』』nti?

『『Na kho, āvuso kāmabhū [kāmabhu (sī.) moggallāne 65-ge vāti suttaṃ passitabbaṃ], cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

『『Seyyathāpi , āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – 『kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojana』nti, sammā nu kho so vadamāno vadeyyā』』ti? 『『No hetaṃ, āvuso』』. 『『Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ. Yena ca kho te ekena dāmena vā yottena vā saṃyuttā, taṃ tattha saṃyojanaṃ. Evameva kho , āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ…pe… na jivhā…pe… na mano…pe… yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojana』』nti. Chaṭṭhaṃ.

Udāyīsuttaṃ

"朋友,世尊有眼。世尊用眼見色。世尊沒有欲貪。世尊的心善解脫。朋友,世尊有耳。世尊用耳聞聲。世尊沒有欲貪。世尊的心善解脫。朋友,世尊有鼻。世尊用鼻嗅香。世尊沒有欲貪。世尊的心善解脫。朋友,世尊有舌。世尊用舌嘗味。世尊沒有欲貪。世尊的心善解脫。朋友,世尊有身。世尊用身觸觸。世尊沒有欲貪。世尊的心善解脫。朋友,世尊有意。世尊用意識法。世尊沒有欲貪。世尊的心善解脫。朋友,以這個方法可以理解,眼不是色的結縛,色也不是眼的結縛;對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛。耳不是......鼻不是......舌不是味的結縛,味也不是舌的結縛;對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛。身不是......意不是法的結縛,法也不是意的結縛;對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛。" 第五; 6. 欲生經 233. 一時,尊者阿難和尊者欲生住在拘睒彌(現在的Kosam)的瞿師多園。傍晚時分,欲生尊者從獨處起來,走到阿難尊者那裡。到了之後,與阿難尊者互相問候。寒暄敘舊后,坐在一旁。坐在一旁的欲生尊者對阿難尊者說: "朋友阿難,眼是色的結縛,還是色是眼的結縛......舌是味的結縛,還是味是舌的結縛......意是法的結縛,還是法是意的結縛?" "朋友欲生,眼不是色的結縛,色也不是眼的結縛。對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛......舌不是味的結縛,味也不是舌的結縛......意不是法的結縛,法也不是意的結縛。對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛。朋友,譬如一頭黑牛和一頭白牛用一根繩子或皮帶繫在一起。如果有人說:'黑牛是白牛的結縛,白牛是黑牛的結縛',他說得對嗎?""不對,朋友。""朋友,黑牛不是白牛的結縛,白牛也不是黑牛的結縛。它們被那根繩子或皮帶繫在一起,那才是此處的結縛。同樣地,朋友,眼不是色的結縛,色也不是眼的結縛......舌不是......意不是......對於這兩者,緣於它們而生起的欲貪,那才是此處的結縛。" 第六; 7. 優陀夷經

Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca udāyī kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca –

『『Yatheva nu kho, āvuso ānanda, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito – 『itipāyaṃ kāyo anattā』ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – 『itipidaṃ viññāṇaṃ anattā』』』ti?

『『Yatheva kho, āvuso udāyī, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito – 『itipāyaṃ kāyo anattā』ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – 『itipidaṃ viññāṇaṃ anattā』』』ti.

『『Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇa』』nti? 『『Evamāvuso』』ti . 『『Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Api nu kho cakkhuviññāṇaṃ paññāyethā』』ti? 『『No hetaṃ, āvuso』』. 『『Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – 『itipidaṃ viññāṇaṃ anattā』』』ti…pe….

『『Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇa』』nti? 『『Evamāvuso』』ti. 『『Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho jivhāviññāṇaṃ paññāyethā』』ti? 『『No hetaṃ, āvuso』』. 『『Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – 『itipidaṃ viññāṇaṃ anattā』』』ti…pe….

『『Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇa』』nti? 『『Evamāvuso』』ti. 『『Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho manoviññāṇaṃ paññāyethā』』ti? 『『No hetaṃ, āvuso』』. 『『Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – 『itipidaṃ viññāṇaṃ anattā』』』ti.

『『Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ [akukkuṭakajātaṃ (syā. kaṃ.), akukkajaṭajātaṃ (ka.)]. Tamenaṃ mūle chindeyya ; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṃ vinibbhujeyya [vinibbhujjeyya (pī.), vinibbhajjeyya (syā. kaṃ.)]. So tattha pheggumpi nādhigaccheyya, kuto sāraṃ! Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṃ na attaniyaṃ samanupassati. So evaṃ asamanupassanto [evaṃ samanupassanto (syā. kaṃ. ka.)] na kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti. Sattamaṃ.

Ādittapariyāyasuttaṃ
『『Ādittapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, ādittapariyāyo, dhammapariyāyo? Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā. kaṃ.)] cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ [nimittassādagadhitaṃ (syā. kaṃ. ka.) ma. ni.
一時,尊者阿難和尊者優陀夷住在拘睒彌(現在的Kosam)的瞿師多園。傍晚時分,優陀夷尊者從獨處起來,走到阿難尊者那裡。到了之後,與阿難尊者互相問候。寒暄敘舊后,坐在一旁。坐在一旁的優陀夷尊者對阿難尊者說: "朋友阿難,正如世尊以種種方式說明、開示、闡明此身:'如是此身非我',是否也可以同樣地解說、教導、安立、建立、開顯、分別、闡明此識:'如是此識非我'?" "朋友優陀夷,正如世尊以種種方式說明、開示、闡明此身:'如是此身非我',也可以同樣地解說、教導、安立、建立、開顯、分別、闡明此識:'如是此識非我'。" "朋友,緣眼和色生起眼識,是嗎?""是的,朋友。""朋友,如果眼識生起的因和緣,那個因和緣完全、徹底、毫無餘地滅盡,眼識還能被認知嗎?""不能,朋友。""朋友,以這個方法,世尊已經說明、開示、闡明:'如是此識非我'...... 朋友,緣舌和味生起舌識,是嗎?""是的,朋友。""朋友,如果舌識生起的因和緣,那個因和緣完全、徹底、毫無餘地滅盡,舌識還能被認知嗎?""不能,朋友。""朋友,以這個方法,世尊已經說明、開示、闡明:'如是此識非我'...... 朋友,緣意和法生起意識,是嗎?""是的,朋友。""朋友,如果意識生起的因和緣,那個因和緣完全、徹底、毫無餘地滅盡,意識還能被認知嗎?""不能,朋友。""朋友,以這個方法,世尊已經說明、開示、闡明:'如是此識非我'。朋友,譬如一個人想要尋求堅實木材,拿著鋒利的斧頭進入森林。他在那裡看到一棵高大的芭蕉樹,筆直、新鮮、沒有長出花序。他砍斷樹根;砍斷樹根后,砍斷樹頂;砍斷樹頂后,剝開葉鞘。他在那裡連纖維都找不到,更不用說堅實木材!同樣地,朋友,比丘在六觸處不見有我或我所。他如此不見時,不執取世間的任何事物。不執取則不憂慮。不憂慮則自身證得涅槃。他了知:'生已盡,梵行已立,所作已辦,不受後有'。" 第七;
燃燒法門經
"比丘們,我將為你們說燃燒法門。請聽。比丘們,什麼是燃燒法門?比丘們,寧可用熾熱、燃燒、發光的鐵棒燒灼眼根,也不要在眼所識的色中執取細相。執著于相的愉悅,

3.316-317] vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā, tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

『『Varaṃ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya , anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṅkareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi .

『『Varaṃ , bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

『『Varaṃ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

『『Varaṃ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

『『Varaṃ, bhikkhave, sottaṃ. Sottaṃ kho panāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ vadāmi, aphalaṃ jīvitānaṃ vadāmi, momūhaṃ jīvitānaṃ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyya. Imaṃ khvāhaṃ, bhikkhave , vañjhaṃ jīvitānaṃ ādīnavaṃ disvā evaṃ vadāmi.

『『Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati – 『tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ』』』 [anicca』』nti (?)].

『『Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti sotaṃ aniccaṃ, saddā aniccā, sotaviññāṇaṃ aniccaṃ, sotasamphasso anicco, yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.

『『Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti ghānaṃ aniccaṃ, gandhā aniccā, ghānaviññāṇaṃ aniccaṃ, ghānasamphasso anicco, yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

『『Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco, yampidaṃ jivhāsamphassapaccayā uppajjati…pe… tampi aniccaṃ.

比丘們,識若住立,執著于相的愉悅或執著于細相的愉悅,如果在那時死亡,有可能會投生到兩種去處之一 - 地獄或畜生道。比丘們,我看到這個過患,所以這樣說。比丘們,寧可用熾熱、燃燒、發光的鐵釘燒灼耳根,也不要在耳所識的聲中執取細相。比丘們,識若住立,執著于相的愉悅或執著于細相的愉悅,如果在那時死亡,有可能會投生到兩種去處之一 - 地獄或畜生道。比丘們,我看到這個過患,所以這樣說。比丘們,寧可用熾熱、燃燒、發光的指甲刀燒灼鼻根,也不要在鼻所識的香中執取細相。比丘們,識若住立,執著于相的愉悅或執著于細相的愉悅,如果在那時死亡,有可能會投生到兩種去處之一 - 地獄或畜生道。比丘們,我看到這個過患,所以這樣說。比丘們,寧可用熾熱、燃燒、發光的剃刀燒灼舌根,也不要在舌所識的味中執取細相。比丘們,識若住立,執著于相的愉悅或執著于細相的愉悅,如果在那時死亡,有可能會投生到兩種去處之一 - 地獄或畜生道。比丘們,我看到這個過患,所以這樣說。比丘們,寧可用熾熱、燃燒、發光的長矛燒灼身根,也不要在身所識的觸中執取細相。比丘們,識若住立,執著于相的愉悅或執著于細相的愉悅,如果在那時死亡,有可能會投生到兩種去處之一 - 地獄或畜生道。比丘們,我看到這個過患,所以這樣說。比丘們,寧可睡眠。比丘們,我說睡眠是生命的不孕,是生命的無果,是生命的愚癡,但不要像那樣思維,以致於受這樣的思維控制而破壞僧團。比丘們,我看到這種不孕生命的過患,所以這樣說。在這裡,比丘們,多聞聖弟子如此思維:'暫且不論用熾熱、燃燒、發光的鐵棒燒灼眼根。我要這樣思維 - 眼無常,色無常,眼識無常,眼觸無常,緣眼觸所生的受,無論樂受、苦受或不苦不樂受,那也是無常的。' '暫且不論用熾熱、燃燒、發光的鐵釘燒灼耳根。我要這樣思維 - 耳無常,聲無常,耳識無常,耳觸無常,緣耳觸所生的受,無論樂受、苦受或不苦不樂受,那也是無常的。' '暫且不論用熾熱、燃燒、發光的指甲刀燒灼鼻根。我要這樣思維 - 鼻無常,香無常,鼻識無常,鼻觸無常,緣鼻觸所生的受......那也是無常的。' '暫且不論用熾熱、燃燒、發光的剃刀燒灼舌根。我要這樣思維 - 舌無常,味無常,舌識無常,舌觸無常,緣舌觸所生的受......那也是無常的。'

『『Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti kāyo anicco, phoṭṭhabbā aniccā , kāyaviññāṇaṃ aniccaṃ, kāyasamphasso anicco, yampidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

『『Tiṭṭhatu tāva sottaṃ. Handāhaṃ idameva manasi karomi – iti mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ』』.

『『Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ayaṃ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo』』ti. Aṭṭhamaṃ.

Paṭhamahatthapādopamasuttaṃ
『『Hatthesu , bhikkhave, sati ādānanikkhepanaṃ paññāyati; pādesu sati abhikkamapaṭikkamo paññāyati; pabbesu sati samiñjanapasāraṇaṃ paññāyati; kucchismiṃ sati jighacchā pipāsā paññāyati. Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya sati jivhāsamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe….

『『Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na paññāyati; pādesu asati abhikkamapaṭikkamo na paññāyati; pabbesu asati samiñjanapasāraṇaṃ na paññāyati; kucchismiṃ asati jighacchā pipāsā na paññāyati. Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya asati jivhāsamphassapaccayā nuppajjati…pe… manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkha』』nti. Navamaṃ.

Dutiyahatthapādopamasuttaṃ
『『Hatthesu, bhikkhave, sati ādānanikkhepanaṃ hoti; pādesu sati abhikkamapaṭikkamo hoti; pabbesu sati samiñjanapasāraṇaṃ hoti; kucchismiṃ sati jighacchā pipāsā hoti. Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya sati…pe… manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe….

『『Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na hoti; pādesu asati abhikkamapaṭikkamo na hoti; pabbesu asati samiñjanapasāraṇaṃ na hoti; kucchismiṃ asati jighacchā pipāsā na hoti. Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya asati jivhāsamphassapaccayā nuppajjati…pe… manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkha』』nti. Dasamaṃ.

Samuddavaggo aṭṭharasamo.

Tassuddānaṃ –

Dve samuddā bāḷisiko, khīrarukkhena koṭṭhiko;

Kāmabhū udāyī ceva, ādittena ca aṭṭhamaṃ;

Hatthapādūpamā dveti, vaggo tena pavuccatīti.

Āsīvisavaggo
Āsīvisopamasuttaṃ

'暫且不論用熾熱、燃燒、發光的長矛燒灼身根。我要這樣思維 - 身無常,觸無常,身識無常,身觸無常,緣身觸所生的受......那也是無常的。' '暫且不論睡眠。我要這樣思維 - 意無常,法無常,意識無常,意觸無常,緣意觸所生的受,無論樂受、苦受或不苦不樂受,那也是無常的。'" 比丘們,多聞聖弟子如是觀察,就厭離眼,厭離色,厭離眼識,厭離眼觸......厭離緣意觸所生的受,無論樂受、苦受或不苦不樂受。厭離則離貪;離貪則解脫;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。"比丘們,這就是燃燒法門。" 第八; 9. 第一手足譬喻經 236. "比丘們,有手時,才有拿起放下;有腳時,才有前進後退;有關節時,才有屈伸;有腹時,才有飢渴。同樣地,比丘們,有眼時,緣眼觸而生內在的樂苦......有舌時,緣舌觸而生內在的樂苦......有意時,緣意觸而生內在的樂苦...... 比丘們,無手時,就沒有拿起放下;無腳時,就沒有前進後退;無關節時,就沒有屈伸;無腹時,就沒有飢渴。同樣地,比丘們,無眼時,不緣眼觸而生內在的樂苦......無舌時,不緣舌觸而生......無意時,不緣意觸而生內在的樂苦。" 第九; 10. 第二手足譬喻經 237. "比丘們,有手時,有拿起放下;有腳時,有前進後退;有關節時,有屈伸;有腹時,有飢渴。同樣地,比丘們,有眼時,緣眼觸而生內在的樂苦......有舌時......有意時,緣意觸而生內在的樂苦...... 比丘們,無手時,沒有拿起放下;無腳時,沒有前進後退;無關節時,沒有屈伸;無腹時,沒有飢渴。同樣地,比丘們,無眼時,不緣眼觸而生內在的樂苦......無舌時,不緣舌觸而生......無意時,不緣意觸而生內在的樂苦。" 第十; 海品第十八完。其攝頌: 兩海和釣魚者,乳樹和拘絺羅, 欲生與優陀夷,燃燒為第八, 兩手足譬喻,此品由此稱。 19. 毒蛇品 1. 毒蛇譬喻經

『『Seyyathāpi , bhikkhave, cattāro āsīvisā uggatejā ghoravisā. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – 『ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṃ vuṭṭhāpetabbā, kālena kālaṃ nhāpetabbā, kālena kālaṃ bhojetabbā, kālena kālaṃ saṃvesetabbā [pavesetabbā (syā. kaṃ. pī. ka.)]. Yadā ca kho te, ambho purisa, imesaṃ catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ aññataro vā aññataro vā kuppissati, tato tvaṃ, ambho purisa, maraṇaṃ vā nigacchasi, maraṇamattaṃ vā dukkhaṃ. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī』』』ti.

『『Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ yena vā tena vā palāyetha. Tamenaṃ evaṃ vadeyyuṃ – 『ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṃ passissāma tattheva jīvitā voropessāmāti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī』』』ti.

『『Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ yena vā tena vā palāyetha. Tamenaṃ evaṃ vadeyyuṃ – 『ayaṃ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṃ passissāmi tattheva siro pātessāmīti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī』』』ti.

『『Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha. So passeyya suññaṃ gāmaṃ. Yaññadeva gharaṃ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya. Yaññadeva bhājanaṃ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya. Tamenaṃ evaṃ vadeyyuṃ – 『idāni, ambho purisa, imaṃ suññaṃ gāmaṃ corā gāmaghātakā pavisanti [vadhissanti (sī. pī.)]. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī』』』ti.

『『Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṃ gāmaghātakānaṃ yena vā tena vā palāyetha. So passeyya mahantaṃ udakaṇṇavaṃ orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ. Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Atha kho, bhikkhave, tassa purisassa evamassa – 『ayaṃ kho mahāudakaṇṇavo orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ, natthi ca [na cassa (sī. ka.), natthassa (syā. kaṃ.)] nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya』』』nti.

『『Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya, tiṇṇo pāraṅgato [pāragato (sī. syā. kaṃ.)] thale tiṭṭhati brāhmaṇo.

『『Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. Ayañcettha [ayaṃ cevettha (sī.)] attho – cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṃ mahābhūtānaṃ adhivacanaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.

『『Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ – rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.

『『Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.

"比丘們,譬如有四條猛毒的毒蛇。這時有一個人來了,他想活命,不想死,想快樂,厭惡痛苦。人們對他這樣說:'喂,這位仁者,這四條猛毒的毒蛇,你要時時喚醒它們,時時給它們洗澡,時時給它們餵食,時時讓它們睡覺。喂,這位仁者,如果這四條猛毒的毒蛇中任何一條發怒,那時你就會死亡或遭受相當於死亡的痛苦。喂,這位仁者,你該做的就去做吧。' 比丘們,那個人害怕四條猛毒的毒蛇,就往這裡那裡逃跑。人們對他這樣說:'喂,這位仁者,這五個仇敵殺手在後面追趕你,他們說:"我們在哪裡看到他,就在哪裡殺死他。"喂,這位仁者,你該做的就去做吧。' 比丘們,那個人害怕四條猛毒的毒蛇,害怕五個仇敵殺手,就往這裡那裡逃跑。人們對他這樣說:'喂,這位仁者,這第六個內奸殺手舉著劍在後面追趕你,他說:"我在哪裡看到他,就在哪裡砍下他的頭。"喂,這位仁者,你該做的就去做吧。' 比丘們,那個人害怕四條猛毒的毒蛇,害怕五個仇敵殺手,害怕第六個舉劍的內奸殺手,就往這裡那裡逃跑。他看到一個空村。他進入任何房子都是空的,摸任何容器都是空的。人們對他這樣說:'喂,這位仁者,現在強盜村賊要進入這個空村了。喂,這位仁者,你該做的就去做吧。' 比丘們,那個人害怕四條猛毒的毒蛇,害怕五個仇敵殺手,害怕第六個舉劍的內奸殺手,害怕強盜村賊,就往這裡那裡逃跑。他看到一片大水,此岸危險可怕,彼岸安全無畏。但沒有渡船或橋樑可以從此岸到彼岸。比丘們,那個人就這樣想:'這是一片大水,此岸危險可怕,彼岸安全無畏,但沒有渡船或橋樑可以從此岸到彼岸。我不如收集草木枝葉,紮成筏子,依靠那個筏子,用手腳努力,平安地到達彼岸。' 比丘們,那個人就收集草木枝葉,紮成筏子,依靠那個筏子,用手腳努力,平安地到達彼岸。渡過去,到達彼岸,他站在陸地上成為婆羅門。比丘們,我作這個譬喻是爲了說明意義。這裡的意義是:四條猛毒的毒蛇,比丘們,這是指四大的代稱 - 地界、水界、火界、風界。五個仇敵殺手,比丘們,這是指五取蘊的代稱,即:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。第六個舉劍的內奸殺手,比丘們,這是指喜貪的代稱。

『『Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati…pe… jivhāto cepi naṃ, bhikkhave…pe… manato cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati.

『『Corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu; sotaṃ, bhikkhave…pe… ghānaṃ, bhikkhave…pe… jivhā, bhikkhave, haññati manāpāmanāpesu rasesu; kāyo, bhikkhave…pe… mano, bhikkhave, haññati manāpāmanāpesu dhammesu.

『『Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṃ oghānaṃ adhivacanaṃ – kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.

『『Orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṃ adhivacanaṃ.

『『Pārimaṃ tīraṃ khemaṃ appaṭibhayanti kho, bhikkhave, nibbānassetaṃ adhivacanaṃ.

『『Kullanti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ.

『『Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacana』』nti. Paṭhamaṃ.

Rathopamasuttaṃ

"空村,比丘們,這是指六內處的代稱。比丘們,如果智者、賢明、有智慧的人從眼來觀察,就會顯現為空、虛、無......比丘們,如果從舌來觀察......比丘們,如果從意來觀察,就會顯現為空、虛、無。強盜村賊,比丘們,這是指六外處的代稱。比丘們,眼在可意不可意的色中受損;比丘們,耳......比丘們,鼻......比丘們,舌在可意不可意的味中受損;比丘們,身......比丘們,意在可意不可意的法中受損。大水,比丘們,這是指四暴流的代稱 - 欲暴流、有暴流、見暴流、無明暴流。此岸危險可怕,比丘們,這是指有身的代稱。彼岸安全無畏,比丘們,這是指涅槃的代稱。筏子,比丘們,這是指八支聖道的代稱,即:正見......正定。用手腳努力,比丘們,這是指精進的代稱。渡過去,到達彼岸,站在陸地上成為婆羅門,比丘們,這是指阿羅漢的代稱。" 第一; 2. 車乘譬喻經

『『Tīhi , bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi tīhi? Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṃ anuyutto.

『『Kathañca , bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti, nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ. Tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Seyyathāpi, bhikkhave, subhūmiyaṃ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo [odhatapatodo (syā. kaṃ.), odhasatapatodo (pī.)]. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evameva kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ ārakkhāya sikkhati , saṃyamāya sikkhati, damāya sikkhati, upasamāya sikkhati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

『『Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – 『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 cā』ti. Seyyathāpi , bhikkhave, puriso vaṇaṃ ālimpeyya yāvadeva rohanatthāya [ropanatthāya (sī. pī.), sevanatthāya (syā. kaṃ.), gopanatthāya (ka.)], seyyathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya; evaṃ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – 『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 cā』ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

『『Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā』』ti. Dutiyaṃ.

Kummopamasuttaṃ
"比丘們,具足三法的比丘,現法中多住於樂和喜悅,他也開始努力滅盡諸漏。哪三法?守護諸根門,飲食知量,專注警寤。比丘們,比丘如何守護諸根門?在此,比丘們,比丘以眼見色時不取相,不取細相。因為若住于不防護眼根,則貪憂等惡不善法會流入。他爲了防護而修習,守護眼根,在眼根上達到防護。以耳聞聲時......以鼻嗅香時......以舌嘗味時......以身觸觸時......以意識法時不取相,不取細相。因為若住于不防護意根,則貪憂等惡不善法會流入。他爲了防護而修習,守護意根,在意根上達到防護。比丘們,譬如在平坦的四衢大道上,站著一輛配有良馬、繫著韁繩的戰車。善巧的調馬師、馭者登上車,左手執韁,右手持鞭,可以隨意驅馳。同樣地,比丘們,比丘爲了守護這六根而學習,爲了調伏而學習,爲了止息而學習,爲了平靜而學習。比丘們,比丘就是這樣守護諸根門。比丘們,比丘如何飲食知量?在此,比丘們,比丘如理思惟而食用食物 - 不為嬉戲,不為驕慢,不為裝飾,不為莊嚴,只爲了這個身體的存續、維持,爲了止息傷害,爲了資助梵行,思惟:'我要斷除舊受,不生新受,我將獲得活命,無過且安住。'比丘們,譬如有人塗抹傷口只爲了癒合,或者譬如給車軸上油只爲了運載重物。同樣地,比丘們,比丘如理思惟而食用食物 - 不為嬉戲,不為驕慢,不為裝飾,不為莊嚴,只爲了這個身體的存續、維持,爲了止息傷害,爲了資助梵行,思惟:'我要斷除舊受,不生新受,我將獲得活命,無過且安住。'比丘們,比丘就是這樣飲食知量。比丘們,比丘如何專注警寤?在此,比丘們,比丘白天經行、靜坐,凈化心中的障礙法。初夜經行、靜坐,凈化心中的障礙法。中夜右脅而臥,作獅子臥,一足疊一足,具念正知,心中作意起身之想。后夜起來,經行、靜坐,凈化心中的障礙法。比丘們,比丘就是這樣專注警寤。比丘們,具足這三法的比丘,現法中多住於樂和喜悅,他也開始努力滅盡諸漏。" 第二;
龜譬喻經
『『Bhūtapubbaṃ, bhikkhave, kummo kacchapo sāyanhasamayaṃ anunadītīre gocarapasuto ahosi. Siṅgālopi [sigālopi (sī. syā. kaṃ. pī.)] kho, bhikkhave, sāyanhasamayaṃ anunadītīre gocarapasuto ahosi. Addasā kho, bhikkhave, kummo kacchapo siṅgālaṃ dūratova gocarapasutaṃ. Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati. Siṅgālopi kho, bhikkhave, addasa kummaṃ kacchapaṃ dūratova gocarapasutaṃ. Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṃ kacchapaṃ paccupaṭṭhito ahosi – 『yadāyaṃ kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ abhininnāmessati, tattheva naṃ gahetvā uddālitvā khādissāmī』ti. Yadā kho, bhikkhave, kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṃ alabhamāno.

『『Evameva kho, bhikkhave, tumhepi māro pāpimā satataṃ samitaṃ paccupaṭṭhito – 『appeva nāmāhaṃ imesaṃ cakkhuto vā otāraṃ labheyyaṃ…pe… jivhāto vā otāraṃ labheyyaṃ…pe… manato vā otāraṃ labheyya』nti. Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha manindriyaṃ, manindriye saṃvaraṃ āpajjatha. Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṃ alabhamāno – kummamhāva siṅgālo』』ti.

『『Kummo aṅgāni sake kapāle,

Samodahaṃ bhikkhu manovitakke;

Anissito aññamaheṭhayāno,

Parinibbuto nūpavadeyya kañcī』』ti. tatiyaṃ;

Paṭhamadārukkhandhopamasuttaṃ
"比丘們,從前有一隻龜在傍晚時分在河岸邊覓食。比丘們,那時也有一隻豺狼在傍晚時分在河岸邊覓食。比丘們,龜從遠處看到了覓食的豺狼。看到后,它把四肢和頭縮排自己的殼裡,保持沉默不動。比丘們,豺狼也從遠處看到了覓食的龜。看到后,它走向龜,走近後站在龜旁邊,想:'如果這隻龜伸出四肢和頭中的任何一個,我就抓住它,撕開它,吃掉它。'比丘們,當龜沒有伸出四肢和頭中的任何一個時,豺狼就對龜失去興趣而離開了,因為找不到機會。比丘們,同樣地,魔羅惡者也一直守候著你們:'也許我能從他們的眼睛找到機會......從舌頭找到機會......從意找到機會。'因此,比丘們,你們應當住于守護諸根門。以眼見色時,不要取相,不要取細相。因為若住于不防護眼根,則貪憂等惡不善法會流入。你們要爲了防護而修習,守護眼根,在眼根上達到防護。以耳聞聲時......以鼻嗅香時......以舌嘗味時......以身觸觸時......以意識法時,不要取相,不要取細相。因為若住于不防護意根,則貪憂等惡不善法會流入。你們要爲了防護而修習,守護意根,在意根上達到防護。比丘們,當你們住于守護諸根門時,魔羅惡者也會對你們失去興趣而離開,因為找不到機會 - 就像豺狼對龜一樣。" "龜把四肢縮排自己的殼裡, 比丘把意念收攝在心中; 不依賴他人,不傷害他人, 完全寂滅,不責難任何人。" 第三;
第一木材堆譬喻經
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ. Disvāna bhikkhū āmantesi – 『『passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna』』nti? 『『Evaṃ, bhante』』. 『『Sace so, bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchati, na pārimaṃ tīraṃ upagacchati, na majjhe saṃsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati; evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. Taṃ kissa hetu? Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.

『『Evameva kho, bhikkhave, sace tumhepi na orimaṃ tīraṃ upagacchatha, na pārimaṃ tīraṃ upagacchatha; na majjhe saṃsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha; evaṃ tumhe , bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā. Taṃ kissa hetu? Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā』』ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – 『『kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsādo [saṃsīdo (ka.), saṃsīdito (syā. kaṃ.)], ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo』』ti?

『『『Orimaṃ tīra』nti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. 『Pārimaṃ tīra』nti kho , bhikkhu, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. 『Majjhe saṃsādo』ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ. 『Thale ussādo』ti kho, bhikkhu, asmimānassetaṃ adhivacanaṃ.

『『Katamo ca, bhikkhu, manussaggāho? Idha, bhikkhu, gihīhi saṃsaṭṭho [gihisaṃsaṭṭho (ka.)] viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Ayaṃ vuccati, bhikkhu, manussaggāho.

『『Katamo ca, bhikkhu, amanussaggāho? Idha, bhikkhu, ekacco aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – 『imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā』ti. Ayaṃ vuccati, bhikkhu, amanussaggāho. 『Āvaṭṭaggāho』ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

『『Katamo ca, bhikkhu, antopūtibhāvo? Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Ayaṃ vuccati, bhikkhu, 『antopūtibhāvo』』』ti.

Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti. Atha kho nando gopālako bhagavantaṃ etadavoca – 『『ahaṃ kho, bhante, na orimaṃ tīraṃ upagacchāmi, na pārimaṃ tīraṃ upagacchāmi, na majjhe saṃsīdissāmi, na thale ussīdissāmi, na maṃ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada』』nti. 『『Tena hi tvaṃ, nanda, sāmikānaṃ gāvo niyyātehī』』ti [nīyyādehīti (sī.), niyyādehīti (syā. kaṃ. pī.)]. 『『Gamissanti, bhante, gāvo vacchagiddhiniyo』』ti. 『『Niyyāteheva tvaṃ, nanda, sāmikānaṃ gāvo』』ti. Atha kho nando gopālako sāmikānaṃ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – 『『niyyātitā [niyyātā (syā. kaṃ. ka. sī. aṭṭha.)], bhante, sāmikānaṃ gāvo. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada』』nti. Alattha kho nando gopālako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho…pe… aññataro ca panāyasmā nando arahataṃ ahosīti. Catutthaṃ.

Dutiyadārukkhandhopamasuttaṃ
有一次,世尊住在拘薩羅國(Kosambī)恒河岸邊。世尊看到一大塊木材被恒河水沖走。看到后,世尊對比丘們說:"比丘們,你們看到那塊被恒河水沖走的大木材嗎?""是的,尊者。""比丘們,如果那塊木材不靠近此岸,不靠近彼岸,不沉沒中流,不擱淺岸上,不被人捕獲,不被非人捕獲,不被漩渦捕獲,不會內腐,那麼,比丘們,那塊木材就會向海傾斜、傾向、傾瀉。為什麼?因為,比丘們,恒河的水流向海傾斜、傾向、傾瀉。同樣地,比丘們,如果你們不靠近此岸,不靠近彼岸,不沉沒中流,不擱淺岸上,不被人捕獲,不被非人捕獲,不被漩渦捕獲,不會內腐,那麼,比丘們,你們就會向涅槃傾斜、傾向、傾瀉。為什麼?因為,比丘們,正見向涅槃傾斜、傾向、傾瀉。"當這樣說時,一位比丘對世尊說:"尊者,什麼是此岸?什麼是彼岸?什麼是中流沉沒?什麼是岸上擱淺?什麼是人捕獲?什麼是非人捕獲?什麼是漩渦捕獲?什麼是內腐?" "比丘,'此岸'是六內處的代稱。'彼岸'是六外處的代稱。'中流沉沒'是喜貪的代稱。'岸上擱淺'是我慢的代稱。比丘,什麼是人捕獲?在此,比丘與在家人交往,同樂同悲,他們快樂他就快樂,他們痛苦他就痛苦,當有事情要做時他親自參與其中。比丘,這稱為人捕獲。比丘,什麼是非人捕獲?在此,某比丘發願修梵行:'以此戒、禁、苦行或梵行,我將成為天神或某種天神。'比丘,這稱為非人捕獲。'漩渦捕獲'是五欲功德的代稱。比丘,什麼是內腐?在此,某比丘是破戒者、惡法者、不凈行為者、秘密作惡者、非沙門而自稱沙門、非梵行者而自稱梵行者、內心腐敗、充滿慾望、如垃圾堆。比丘,這稱為'內腐'。" 那時,牧牛人難陀站在離世尊不遠處。然後牧牛人難陀對世尊說:"尊者,我不靠近此岸,不靠近彼岸,不沉沒中流,不擱淺岸上,我不會被人捕獲,不會被非人捕獲,不會被漩渦捕獲,不會內腐。尊者,愿我能在世尊座下出家,愿我能受具足戒。""那麼,難陀,你要把牛交還給主人。""尊者,牛會自己回去的,因為它們貪戀小牛。""難陀,你還是要把牛交還給主人。"於是牧牛人難陀把牛交還給主人後,來到世尊處,到了之後對世尊說:"尊者,牛已交還給主人了。愿我能在世尊座下出家,愿我能受具足戒。"牧牛人難陀得以在世尊座下出家,得受具足戒。受具足戒不久,尊者難陀獨處......尊者難陀成為阿羅漢之一。第四;
第二木材堆譬喻經
Ekaṃ samayaṃ bhagavā kimilāyaṃ [kimbilāyaṃ (sī. pī.), kimmilāyaṃ (syā. kaṃ.)] viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ. Disvāna bhikkhū āmantesi – 『『passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna』』nti? 『『Evaṃ bhante』』…pe… evaṃ vutte, āyasmā kimilo bhagavantaṃ etadavoca – kiṃ nu kho, bhante, orimaṃ tīraṃ…pe… katamo ca, kimila, antopūtibhāvo. Idha, kimila, bhikkhu aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṃ paññāyati. Ayaṃ vuccati, kimila, antopūtibhāvoti. Pañcamaṃ.
Avassutapariyāyasuttaṃ
有一次,世尊住在基米羅(Kimilā)恒河岸邊。世尊看到一大塊木材被恒河水沖走。看到后,世尊對比丘們說:"比丘們,你們看到那塊被恒河水沖走的大木材嗎?""是的,尊者。"......當這樣說時,尊者基米羅對世尊說:"尊者,什麼是此岸?......基米羅,什麼是內腐?在此,基米羅,比丘犯了某種污染的罪,這種罪是無法出離的。基米羅,這稱為'內腐'。" 第五;
漏泄法門經
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ [sandhāgāraṃ (ka.)] acirakāritaṃ hoti anajjhāvuṭṭhaṃ [anajjhāvutthaṃ (sī. syā. kaṃ. pī.)] samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – 『『idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ [acirakāritaṃ hoti (ka.)] anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena . Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā』』ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ [sabbasanthariṃ santhataṃ (ka.)] santhāgāraṃ santharitvā āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhāpetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ – 『『sabbasantharisanthataṃ [sabbasanthariṃ santhataṃ (sī. pī. ka.)], bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito. Yassa dāni , bhante, bhagavā kālaṃ maññatī』』ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā. Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – 『『abhikkantā kho, gotamā, ratti. Yassa dāni kālaṃ maññathā』』ti . 『『Evaṃ , bhante』』ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

有一次,世尊住在釋迦族的迦毗羅衛城(Kapilavatthu)尼拘律園。那時,迦毗羅衛城的釋迦族人新建了一座集會堂,尚未被任何沙門、婆羅門或其他人居住過。於是迦毗羅衛城的釋迦族人來到世尊處,來到后禮敬世尊,然後坐在一旁。坐在一旁的迦毗羅衛城釋迦族人對世尊說:"尊者,這裡迦毗羅衛城的釋迦族人新建了一座集會堂,尚未被任何沙門、婆羅門或其他人居住過。請世尊首先使用它。世尊首先使用后,迦毗羅衛城的釋迦族人才會使用。這將使迦毗羅衛城的釋迦族人長久獲得利益和快樂。"世尊以沉默表示同意。於是迦毗羅衛城的釋迦族人知道世尊同意后,從座位上起身,禮敬世尊,右繞后,來到新集會堂。來到后,他們在整個集會堂鋪上地毯,安排座位,放置水罐,點燃油燈,然後來到世尊處。來到后對世尊說:"尊者,整個集會堂已鋪上地毯,座位已安排,水罐已放置,油燈已點燃。現在請世尊自定時間。"於是世尊穿好衣服,拿起衣缽,與比丘僧團一起來到新集會堂。來到后,洗腳,進入集會堂,靠著中間的柱子面向東方坐下。比丘僧團也洗腳,進入集會堂,靠著西牆面向東方坐下,以世尊為首。迦毗羅衛城的釋迦族人也洗腳,進入集會堂,靠著東牆面向西方坐下,以世尊為首。然後世尊用法語開示、教導、鼓勵、鼓舞迦毗羅衛城的釋迦族人大部分夜晚,然後讓他們離開:"瞿曇們,夜已深了。現在你們自定時間吧。""是的,尊者。"迦毗羅衛城的釋迦族人回答世尊后,從座位上起身,禮敬世尊,右繞后離開。

Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṃ mahāmoggallānaṃ āmantesi – 『『vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. Paṭibhātu taṃ, moggallāna, bhikkhūnaṃ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī』』ti. 『『Evaṃ, bhante』』ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi , pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – 『『āvuso bhikkhave』』ti. 『『Āvuso』』ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca – 『『avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

『『Kathaṃ, āvuso, avassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu…pe… avassuto jivhāviññeyyesu rasesu…pe… avassuto manoviññeyyesu dhammesu. Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati labhateva māro otāraṃ, labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati, labhateva [labhetha (ka.)] māro otāraṃ , labhati [labhetha (ka.)] māro ārammaṇaṃ…pe… manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.

『『Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ kolāpaṃ terovassikaṃ. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva [labhetha (ka.)] aggi otāraṃ, labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya…pe… uttarāya cepi naṃ disāya…pe… dakkhiṇāya cepi naṃ disāya…pe… heṭṭhimato cepi naṃ…pe… uparimato cepi naṃ… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati…pe… manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ. Evaṃvihāriñcāvuso, bhikkhuṃ rūpā adhibhaṃsu, na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi ; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, [anadhibhūto (sī. syā. kaṃ. ka.)] adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, āvuso, avassuto hoti.

於是世尊在迦毗羅衛城的釋迦族人離開不久后,對尊者大目犍連說:"目犍連,比丘僧團已經沒有昏沉睡眠了。目犍連,請你為比丘們說法。我背痛,我要伸展一下。""是的,尊者。"尊者大目犍連回答世尊。於是世尊把僧伽梨衣摺疊四層鋪好,右脅而臥,作獅子臥,一足疊一足,具念正知,心中作意起身之想。然後尊者大目犍連對比丘們說:"賢友們。""賢友。"那些比丘回答尊者大目犍連。尊者大目犍連說:"賢友們,我將為你們講說漏泄法門和不漏泄法門。請仔細聽,好好作意,我要說了。""是的,賢友。"那些比丘回答尊者大目犍連。尊者大目犍連說: "賢友們,如何是漏泄?在此,賢友們,比丘以眼見色后,對可愛的色執著,對不可愛的色嗔恚,住于不安立身念,心量狹小,不如實了知能解脫那些生起的惡不善法的心解脫、慧解脫......以舌嘗味后......以意識法后,對可愛的法執著,對不可愛的法嗔恚,住于不安立身念,心量狹小,不如實了知能解脫那些生起的惡不善法的心解脫、慧解脫。賢友們,這稱為比丘對眼所識的色漏泄......對舌所識的味漏泄......對意所識的法漏泄。賢友們,如此住的比丘,若魔從眼接近他,魔就能得到機會,魔就能得到所緣......若魔從舌接近他,魔就能得到機會,魔就能得到所緣......若魔從意接近他,魔就能得到機會,魔就能得到所緣。賢友們,譬如有一座蘆葦房或草房,乾燥、陳舊、過了雨季。若有人從東方拿著燃燒的草把接近它,火就能得到機會,火就能得到燃料;若有人從西方......從北方......從南方......從下方......從上方......從任何方向拿著燃燒的草把接近它,火就能得到機會,火就能得到燃料。同樣地,賢友們,如此住的比丘,若魔從眼接近他,魔就能得到機會,魔就能得到所緣......若魔從舌接近他......若魔從意接近他,魔就能得到機會,魔就能得到所緣。賢友們,如此住的比丘被色征服,不能征服色;被聲征服,不能征服聲;被香征服,不能征服香;被味征服,不能征服味;被觸征服,不能征服觸;被法征服,不能征服法。賢友們,這稱為比丘被色征服、被聲征服、被香征服、被味征服、被觸征服、被法征服,被征服而不能征服,被那些導致污染、再生、有苦果報、未來生老死的惡不善法征服。賢友們,這就是漏泄。

『『Kathañcāvuso, anavassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso , tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu…pe… anavassuto manoviññeyyesu dhammesu. Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati…pe… manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.

『『Seyyathāpi, āvuso, kūṭāgāraṃ vā sālā vā bahalamattikā addāvalepanā. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ…pe… pacchimāya cepi naṃ… uttarāya cepi naṃ… dakkhiṇāya cepi naṃ… heṭṭhimato cepi naṃ… uparimato cepi naṃ… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ…pe… manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ. Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto [anadhibhūto kehici kilesehi (ka.)], adhibhosi te pāpake akusale dhamme saṃkilesike ponobbhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye. Evaṃ kho, āvuso, anavassuto hotī』』ti.

Atha kho bhagavā vuṭṭhahitvā āyasmantaṃ mahāmoggallānaṃ āmantesi – 『『sādhu sādhu, moggallāna! Sādhu kho tvaṃ, moggallāna, bhikkhūnaṃ avassutapariyāyañca anavassutapariyāyañca abhāsī』』ti.

Idamavoca āyasmā mahāmoggallāno. Samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti. Chaṭṭhaṃ.

Dukkhadhammasuttaṃ

"賢友們,如何是不漏泄?在此,賢友們,比丘以眼見色后,對可愛的色不執著,對不可愛的色不嗔恚,住于安立身念,心量無量,如實了知能解脫那些生起的惡不善法的心解脫、慧解脫......以舌嘗味后......以意識法后,對可愛的法不執著, 不可愛的法不嗔恚,住于安立身念,心量無量,如實了知能解脫那些生起的惡不善法的心解脫、慧解脫。賢友們,這稱為比丘對眼所識的色不漏泄......對意所識的法不漏泄。賢友們,如此住的比丘,即使魔從眼接近他,魔也不能得到機會,不能得到所緣......即使魔從舌接近他......即使魔從意接近他,魔也不能得到機會,不能得到所緣。賢友們,譬如有一座尖頂樓或大廳,墻壁厚實,塗抹堅固。即使有人從東方拿著燃燒的草把接近它,火也不能得到機會,不能得到燃料......即使從西方......從北方......從南方......從下方......從上方......從任何方向拿著燃燒的草把接近它,火也不能得到機會,不能得到燃料。同樣地,賢友們,如此住的比丘,即使魔從眼接近他,魔也不能得到機會,不能得到所緣......即使魔從意接近他,魔也不能得機會,不能得到所緣。賢友們,如此住的比丘征服色,不被色征服;征服聲,不被聲征服;征服香,不被香征服;征服味,不被味征服;征服觸,不被觸征服;征服法,不被法征服。賢友們,這稱為比丘征服色、征服聲、征服香、征服味、征服觸、征服法,征服而不被征服,征服那些導致污染、再生、有苦果報、未來生老死的惡不善法。賢友們,這就是不漏泄。" 然後世尊起身對尊者大目犍連說:"很好,很好,目犍連!你很好地為比丘們講說了漏泄法門和不漏泄法門。" 這是尊者大目犍連所說。導師贊同。那些比丘歡喜、隨喜尊者大目犍連所說。第六; 7. 苦法經

Yato kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti. Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānusenti.

『『Kathañca, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti? 『Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo』ti – evaṃ kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.

『『Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā, taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. So iticīticeva kāyaṃ sannāmeyya. Taṃ kissa hetu? Ñāta [ñāṇaṃ (ka.)] ñhi, bhikkhave, tassa purisassa [purisassa hoti (sī. syā. kaṃ. pī.), purisassa hetu hoti (ka.) ma. ni.

"比丘們,當比丘如實了知一切苦法的生起和消失時,他就會這樣看待慾望:當他如此看待慾望時,對慾望的欲求、貪愛、迷戀、熱惱就不會潛伏。他會這樣了知自己的行為和生活方式:當他如此行動和生活時,貪憂等惡不善法就不會潛伏。比丘們,比丘如何如實了知一切苦法的生起和消失?'這是色,這是色的生起,這是色的消失;這是受......這是想......這是行......這是識,這是識的生起,這是識的消失'- 比丘們,比丘就是這樣如實了知一切苦法的生起和消失。比丘們,比丘如何看待慾望,使得當他如此看待慾望時,對慾望的欲求、貪愛、迷戀、熱惱就不會潛伏?比丘們,譬如有一個比人還深的火坑,裝滿了無火焰無煙的炭火。然後有一個人來了,他想活命,不想死,想快樂,厭惡痛苦。兩個強壯的人抓住他的兩臂,把他拖向那個火坑。他會扭動身體。為什麼?比丘們,因為那個人知道

2.45] imaṃ cāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhanti. Evameva kho , bhikkhave , bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.

『『Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti [nānusenti (ka.)]? Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṃ dāyaṃ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya – 『mā maṃ kaṇṭako』ti. Evameva kho, bhikkhave, yaṃ loke piyarūpaṃ sātarūpaṃ, ayaṃ vuccati ariyassa vinaye kaṇṭako』』ti. Iti viditvā [kaṇḍako. taṃ kaṇḍakoti iti viditvā (sī.)] saṃvaro ca asaṃvaro ca veditabbo.

『『Kathañca, bhikkhave, asaṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

『『Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, saṃvaro hoti.

『『Tassa ce, bhikkhave, bhikkhuno evaṃ carato evaṃ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

『『Seyyathāpi, bhikkhave, puriso divasaṃsantatte [divasasantatte (sī.)] ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, bhikkhave, tassa ce bhikkhuno evaṃ carato, evaṃ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti. Tañce, bhikkhave, bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṃ pavāreyyuṃ – 『ehi [evaṃ (sī.)], bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī』ti. So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati.

'如果我掉進這個火坑,我就會因此而死或遭受瀕死般的痛苦'。比丘們,同樣地,比丘會把慾望看作火坑,當他如此看待慾望時,對慾望的欲求、貪愛、迷戀、熱惱就不會潛伏。比丘們,比丘如何了知自己的行為和生活方式,使得當他如此行動和生活時,貪憂等惡不善法就不會潛伏?比丘們,譬如有人進入一片佈滿荊棘的叢林。他的前面有荊棘,後面有荊棘,上面有荊棘,下面有荊棘,左邊有荊棘,右邊有荊棘。他會正念地前進,正念地後退,想著'不要讓荊棘刺到我'。同樣地,比丘們,在世間凡是可愛的、令人愉悅的,在聖者的教法中都稱為'荊棘'。"了知這一點后,應當瞭解什麼是防護和不防護。比丘們,什麼是不防護?在此,比丘們,比丘以眼見色后,對可愛的色執著,對不可愛的色嗔恚,住于不安立身念,心量狹小,不如實了知能解脫那些生起的惡不善法的心解脫、慧解脫......以舌嘗味后......以意識法后,對可愛的法執著,對不可愛的法嗔恚,住于不安立身念,心量狹小,不如實了知能解脫那些生起的惡不善法的心解脫、慧解脫。比丘們,這就是不防護。比丘們,什麼是防護?在此,比丘們,比丘以眼見色后,對可愛的色不執著,對不可愛的色不嗔恚,住于安立身念,心量無量,如實了知能解脫那些生起的惡不善法的心解脫、慧解脫......以舌嘗味后......以意識法后,對可愛的法不執著,對不可愛的法不嗔恚,住于安立身念,心量無量,如實了知能解脫那些生起的惡不善法的心解脫、慧解脫。比丘們,這就是防護。比丘們,如果那位比丘這樣行動、這樣生活時,偶爾因失念而生起惡不善的念頭和想法,會導致束縛,比丘們,正念的生起是緩慢的。但他會迅速地捨棄、驅除、消滅、令之不存在。比丘們,譬如有人在燒熱一整天的鐵鍋上滴下兩三滴水。水滴落下的速度是緩慢的,但它們會迅速地蒸發消失。同樣地,比丘們,如果那位比丘這樣行動、這樣生活時,偶爾因失念而生起惡不善的念頭和想法,會導致束縛,比丘們,正念的生起是緩慢的。但他會迅速地捨棄、驅除、消滅、令之不存在。比丘們,這就是比丘了知自己的行為和生活方式,使得當他如此行動和生活時,貪憂等惡不善法就不會潛伏。比丘們,如果那位比丘這樣行動、這樣生活時,國王或大臣、朋友或同事、親戚或血親用財富來誘惑他說:'來吧,好人,這些袈裟有什麼用?為什麼要剃頭拿著缽遊行?來吧,迴歸低下的生活,享受財富,行善積德吧!'比丘們,那位比丘這樣行動、這樣生活,會捨棄學處迴歸低下的生活,這是不可能的。

『『Seyyathāpi , bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddāla-piṭakaṃ ādāya – 『mayaṃ imaṃ gaṅgaṃ nadiṃ pacchāninnaṃ karissāma pacchāpoṇaṃ pacchāpabbhāra』nti. Taṃ kiṃ maññatha, bhikkhave, api nu kho so mahājanakāyo gaṅgaṃ nadiṃ pacchāninnaṃ kareyya pacchāpoṇaṃ pacchāpabbhāra』』nti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; sā na sukarā pacchāninnā kātuṃ pacchāpoṇā pacchāpabbhārā. Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā』』ti. 『『Evameva kho, bhikkhave, tañce bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṃ pavāreyyuṃ – 『ehi, bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī』ti. So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Yañhi taṃ, bhikkhave, cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ, tathā [kañca (syā. kaṃ. ka.)] hīnāyāvattissatīti netaṃ ṭhānaṃ vijjatī』』ti. Sattamaṃ.

Kiṃsukopamasuttaṃ

"比丘們,譬如恒河向東傾斜、向東傾注、向東流去。然後有一大群人帶著鋤頭和籃子來,說:'我們要讓這恒河向西傾斜、向西傾注、向西流去。'比丘們,你們怎麼認為,那大群人能讓恒河向西傾斜、向西傾注、向西流去嗎?""不能,尊者。""為什麼?""尊者,因為恒河向東傾斜、向東傾注、向東流去,很難讓它向西傾斜、向西傾注、向西流去。那大群人只會徒勞無功。" "同樣地,比丘們,如果那位比丘這樣行動、這樣生活時,國王或大臣、朋友或同事、親戚或血親用財富來誘惑他說:'來吧,好人,這些袈裟有什麼用?為什麼要剃頭拿著缽?來吧,迴歸低下的生活,享受財富,行善積德吧!'比丘們,那位比丘這樣行動、這樣生活,會捨棄學處迴歸低下的生活,這是不可能的。為什麼?比丘們,因為那心長時間傾向於遠離、傾注于遠離、流向遠離,它會迴歸低下的生活,這是不可能的。" 第七; 8. 無花果樹譬喻經

Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – 『『kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』』ti? 『『Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』』ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena [pañhāveyyākaraṇena (syā. kaṃ. ka.)], yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – 『『kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』』ti? 『『Yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』』ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – 『『kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』』ti? 『『Yato kho, āvuso, bhikkhu catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』』ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – 『『kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』』ti? 『『Yato kho, āvuso, bhikkhu yaṃ kiñci samudayadhammaṃ , sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā, kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』』ti.

於是一位比丘來到另一位比丘那裡,來到后對那位比丘說:"賢友,比丘的見解要達到什麼程度才算是清凈的?" "賢友,當比丘如實了知六觸處的生起和消失時,比丘的見解就算是清凈的。" 然後那位比丘對那位比丘的回答不滿意,就來到另一位比丘那裡,來到后對那位比丘說:"賢友,比丘的見解要達到什麼程度才算是清凈的?" "賢友,當比丘如實了知五取蘊的生起和消失時,比丘的見解就算是清凈的。" 然後那位比丘對那位比丘的回答不滿意,就來到另一位比丘那裡,來到后對那位比丘說:"賢友,比丘的見解要達到什麼程度才算是清凈的?" "賢友,當比丘如實了知四大的生起和消失時,比丘的見解就算是清凈的。" 然後那位比丘對那位比丘的回答不滿意,就來到另一位比丘那裡,來到后對那位比丘說:"賢友,比丘的見解要達到什麼程度才算是清凈的?" "賢友,當比丘如實了知凡是有生起的法,都是有滅的法時,比丘的見解就算是清凈的。"

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – 『『idhāhaṃ, bhante, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ – kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』ti? Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca – 『yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』ti. Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena , yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ – 『kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』ti? Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca – 『yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ…pe… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti…pe… yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī』ti. Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṃ ( ) [(upasaṅkamitvā bhagavantaṃ etadavocaṃ) (ka.)]. Kittāvatā nu kho, bhante, bhikkhuno dassanaṃ suvisuddhaṃ hotī』』ti?

『『Seyyathāpi, bhikkhu, purisassa kiṃsuko adiṭṭhapubbo assa. So yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – 『kīdiso, bho purisa, kiṃsuko』ti? So evaṃ vadeyya – 『kāḷako kho, ambho purisa, kiṃsuko – seyyathāpi jhāmakhāṇū』ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi [yathā (sī. syā. kaṃ.) dutiyavārādīsu pana 『『yathāpi』』tveva dissati] tassa purisassa dassanaṃ. Atha kho, so bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – 『kīdiso , bho purisa, kiṃsuko』ti? So evaṃ vadeyya – 『lohitako kho, ambho purisa, kiṃsuko – seyyathāpi maṃsapesī』ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya ; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – 『kīdiso, bho purisa, kiṃsuko』ti? So evaṃ vadeyya – 『ocīrakajāto [ojīrakajāto (sī.), odīrakajāto (pī.)] kho, ambho purisa, kiṃsuko ādinnasipāṭiko – seyyathāpi sirīso』ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena , yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – 『kīdiso, bho purisa, kiṃsuko』ti? So evaṃ vadeyya – 『bahalapattapalāso sandacchāyo [saṇḍacchāyo (syā. kaṃ.)] kho, ambho purisa, kiṃsuko – seyyathāpi nigrodho』ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ. Evameva kho, bhikkhu, yathā yathā adhimuttānaṃ tesaṃ sappurisānaṃ dassanaṃ suvisuddhaṃ hoti, tathā tathā kho tehi sappurisehi byākataṃ.

然後那位比丘對那位比丘的回答不滿意,就來到世尊那裡,來到后對世尊說:"尊者,我來到一位比丘那裡,來到后對那位比丘說:'賢友,比丘的見解要達到什麼程度才算是清凈的?'尊者,那位比丘對我這樣說:'賢友,當比丘如實了知六觸處的生起和消失時,比丘的見解就算是清凈的。'然後,尊者,我對那位比丘的回答不滿意,就來到另一位比丘那裡,來到后對那位比丘說:'賢友,比丘的見解要達到什麼程度才算是清凈的?'尊者,那位比丘對我這樣說:'賢友,當比丘如實了知五取蘊的......四大的生起和消失時......凡是有生起的法,都是有滅的法時,比丘的見解就算是清凈的。'然後,尊者,我對那位比丘的回答不滿意,就來到世尊這裡。尊者,比丘的見解要達到什麼程度才算是清凈的?" "比丘,譬如有個人從未見過無花果樹。他來到一個見過無花果樹的人那裡,來到后對那個人說:'先生,無花果樹是什麼樣子的?'那個人回答說:'朋友,無花果樹是黑色的,就像燒焦的樹樁。'比丘,那時無花果樹對那個人來說就是那個樣子。然後,比丘,那個人對那個人的回答不滿意,就來到另一個見過無花果樹的人那裡,來到后對那個人說:'先生,無花果樹是什麼樣子的?'那個人回答說:'朋友,無花果樹是紅色的,就像一塊肉。'比丘,那時無花果樹對那個人來說就是那個樣子。然後,比丘,那個人對那個人的回答不滿意,就來到另一個見過無花果樹的人那裡,來到后對那個人說:'先生,無花果樹是什麼樣子的?'那個人回答說:'朋友,無花果樹長出了樹皮,剝落了樹皮,就像合歡樹。'比丘,那時無花果樹對那個人來說就是那個樣子。然後,比丘,那個人對那個人的回答不滿意,就來到另一個見過無花果樹的人那裡,來到后對那個人說:'先生,無花果樹是什麼樣子的?'那個人回答說:'朋友,無花果樹葉子茂密,樹蔭濃郁,就像榕樹。'比丘,那時無花果樹對那個人來說就是那個樣子。同樣地,比丘,那些善人的見解是如何清凈的,他們就如何回答。

『『Seyyathāpi, bhikkhu, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī.)] daḷhapākāratoraṇaṃ chadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṃ nivāretā, ñātānaṃ pavesetā. Puratthimāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya – 『kahaṃ, bho purisa, imassa nagarassa nagarassāmī』ti? So evaṃ vadeyya – 『eso, bhante, majjhe siṅghāṭake nisinno』ti. Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya. Pacchimāya disāya āgantvā sīghaṃ dūtayugaṃ…pe… uttarāya disāya… dakkhiṇāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya – 『kahaṃ, bho purisa, imassa nagarassāmī』ti? So evaṃ vadeyya – 『eso, bhante, majjhe siṅghāṭake nisinno』ti. Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya.

『『Upamā kho myāyaṃ, bhikkhu, katā atthassa viññāpanāya. Ayañcettha attho – 『nagara』nti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. 『Cha dvārā』ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. 『Dovāriko』ti kho, bhikkhu, satiyā etaṃ adhivacanaṃ. 『Sīghaṃ dūtayuga』nti kho, bhikkhu, samathavipassanānetaṃ adhivacanaṃ. 『Nagarassāmī』ti kho, bhikkhu, viññāṇassetaṃ adhivacanaṃ. 『Majjhe siṅghāṭako』ti kho , bhikkhu, catunnetaṃ mahābhūtānaṃ adhivacanaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā. 『Yathābhūtaṃ vacana』nti kho, bhikkhu, nibbānassetaṃ adhivacanaṃ. 『Yathāgatamaggo』ti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā…pe… sammāsamādhissā』』ti. Aṭṭhamaṃ.

Vīṇopamasuttaṃ

"比丘,譬如國王的邊境城市,城墻堅固,城門堅固,有六個城門。那裡有一個聰明、能幹、有智慧的守門人,阻擋陌生人,允許熟人進入。從東方來了一對快速信使,對那個守門人說:'先生,這個城市的城主在哪裡?'他回答說:'尊者,他坐在中央廣場。'然後那對快速信使把如實的話傳達給城主后,就沿原路返回。從西方來了一對快速信使......從北方......從南方來了一對快速信使,對那個守門人說:'先生,這個城市的城主在哪裡?'他回答說:'尊者,他坐在中央廣場。'然後那對快速信使把如實的話傳達給城主后,就沿原路返回。比丘,我用這個比喻是爲了說明意思。這裡的意思是:'城市'是指由四大組成的身體,由父母所生,由飯食滋養,是無常的、需要塗抹、按摩、破壞、散滅的法。'六個城門'是指六內處。'守門人'是指正念。'一對快速信使'是指止觀。'城主'是指識。'中央廣場'是指四大元素 - 地界、水界、火界、風界。'如實的話'是指涅槃。'原路'是指八正道,即:正見......正定。" 第八; 9. 琵琶譬喻經

『『Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi [paṭighaṃ vā (sī.)] cetaso, tato cittaṃ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṃ etaṃ arahasīti. Tato cittaṃ nivāraye cakkhuviññeyyehi rūpehi…pe… yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe… manoviññeyyesu dhammesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso tato cittaṃ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṃ etaṃ arahasīti. Tato cittaṃ nivāraye manoviññeyyehi dhammehi.

『『Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ. Kiṭṭhārakkho [kiṭṭhārakkhako (sī.)] ca pamatto, goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otaritvā yāvadatthaṃ madaṃ āpajjeyya pamādaṃ āpajjeyya ; evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṃvutakārī pañcasu kāmaguṇesu yāvadatthaṃ madaṃ āpajjati pamādaṃ āpajjati.

『『Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. Dutiyampi kho, bhikkhave …pe… tatiyampi kho, bhikkhave, goṇo kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. Evañhi so, bhikkhave, goṇo kiṭṭhādo gāmagato vā araññagato vā, ṭhānabahulo vā assa nisajjabahulo vā na taṃ kiṭṭhaṃ puna otareyya – tameva purimaṃ daṇḍasamphassaṃ samanussaranto. Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṃ udujitaṃ hoti sudujitaṃ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.

"比丘們,任何比丘或比丘尼,如果對眼所識別的色生起慾望、貪愛、嗔恨、愚癡或心中的反感,就應該制止心。這條道路是危險的、可怕的、多刺的、茂密的、迂迴的、錯誤的、有害的。這條道路是不善人所行的,不是善人所行的。你不應該這樣做。因此,應該制止心對眼所識別的色......比丘們,任何比丘或比丘尼,如果對舌所識別的味......意所識別的法生起慾望、貪愛、嗔恨、愚癡或心中的反感,就應該制止心。這條道路是危險的、可怕的、多刺的、茂密的、迂迴的、錯誤的、有害的。這條道路是不善人所行的,不是善人所行的。你不應該這樣做。因此,應該制止心對意所識別的法。比丘們,譬如有一片成熟的莊稼。看守莊稼的人疏忽大意,一頭吃莊稼的牛進入那片莊稼,盡情地吃,變得放縱;同樣地,比丘們,無聞凡夫對六觸處不加防護,對五欲功德盡情享受,變得放縱。比丘們,譬如有一片成熟的莊稼。看守莊稼的人很警惕,一頭吃莊稼的牛進入那片莊稼。那個看守莊稼的人會牢牢抓住它的鼻子。抓住鼻子后,會緊緊壓住它的額頭。壓住額頭后,會用棍子狠狠地打它。用棍子打過後,會放它走。比丘們,第二次......第三次,那頭吃莊稼的牛又進入那片莊稼。那個看守莊稼的人會牢牢抓住它的鼻子。抓住鼻子后,會緊緊壓住它的額頭。壓住額頭后,會用棍子狠狠地打它。用棍子打過後,會放它走。這樣,比丘們,那頭吃莊稼的牛無論是在村裡還是在森林裡,站著或坐著,都不會再進入那片莊稼 - 它會記得之前被棍子打的感覺。同樣地,比丘們,當比丘對六觸處的心變得正直、善正直,就會安住于內,平靜下來,統一,進入定。

『『Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa. So vīṇāsaddaṃ suṇeyya. So evaṃ vadeyya – 『ambho, kassa [kissa (sī. pī.)] nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo』ti? Tamenaṃ evaṃ vadeyyuṃ – 『esā, kho, bhante, vīṇā nāma, yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo』ti. So evaṃ vadeyya – 『gacchatha me, bho, taṃ vīṇaṃ āharathā』ti. Tassa taṃ vīṇaṃ āhareyyuṃ. Tamenaṃ evaṃ vadeyyuṃ – 『ayaṃ kho sā, bhante, vīṇā yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo』ti. So evaṃ vadeyya – 『alaṃ me, bho, tāya vīṇāya, tameva me saddaṃ āharathā』ti. Tamenaṃ evaṃ vadeyyuṃ – 『ayaṃ kho, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadati , seyyathidaṃ – doṇiñca paṭicca cammañca paṭicca daṇḍañca paṭicca upadhāraṇe ca paṭicca tantiyo ca paṭicca koṇañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca evāyaṃ, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadatī』ti. So taṃ vīṇaṃ dasadhā vā satadhā vā phāleyya, dasadhā vā satadhā vā taṃ phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ karitvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuneyya [opuneyya (sī. pī.), ophuṇeyya (?)], nadiyā vā sīghasotāya pavāheyya. So evaṃ vadeyya – 『asatī kirāyaṃ, bho, vīṇā nāma, yathevaṃ yaṃ [yathevāyaṃ (sī.), yathevayaṃ (pī.)] kiñci vīṇā nāma ettha ca panāyaṃ jano [ettha panāyaṃ jano (syā. kaṃ.), ettha ca mahājano (pī. ka.)] ativelaṃ pamatto palaḷito』ti. Evameva kho, bhikkhave, bhikkhu rūpaṃ samanvesati [samannesati (sī. syā. kaṃ.), samanesati (pī.)] yāvatā rūpassa gati, vedanaṃ samanvesati yāvatā vedanāya gati, saññaṃ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samanvesati yāvatā viññāṇassa gati. Tassa rūpaṃ samanvesato yāvatā rūpassa gati, vedanaṃ samanvesato…pe… saññaṃ… saṅkhāre… viññāṇaṃ samanvesato yāvatā viññāṇassa gati. Yampissa taṃ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī』』ti. Navamaṃ.

Chappāṇakopamasuttaṃ

"比丘們,譬如國王或大臣從未聽過琵琶的聲音。他聽到琵琶的聲音后,會這樣說:'朋友,這是什麼聲音,如此迷人、如此動聽、如此醉人、如此迷醉、如此令人著迷?'他們會對他說:'尊者,這是所謂的琵琶,它的聲音如此迷人、如此動聽、如此醉人、如此迷醉、如此令人著迷。'他會說:'朋友們,去把那個琵琶給我拿來。'他們會把琵琶拿給他。他們會對他說:'尊者,這就是那個琵琶,它的聲音如此迷人、如此動聽、如此醉人、如此迷醉、如此令人著迷。'他會說:'朋友們,我不需要這個琵琶,只把那個聲音給我拿來。'他們會對他說:'尊者,這所謂的琵琶是由多種材料組成的,是由許多部分組成的。它是由多種材料組合而發出聲音的,即:依靠琴身、依靠皮、依靠琴桿、依靠琴軫、依靠琴絃、依靠琴撥,以及依靠人適當的努力。尊者,這所謂的琵琶就是這樣由多種材料組成的,是由許多部分組成的。它是由多種材料組合而發出聲音的。'他會把那個琵琶劈成十片或百片,把它劈成十片或百片后,會把它切成小塊。把它切成小塊后,會用火燒掉。用火燒掉后,會把它變成灰。把它變成灰后,會把它揚到大風中,或者讓它被急流的河水沖走。他會這樣說:'朋友們,這所謂的琵琶確實是虛幻的,就像任何所謂的琵琶一樣。而且人們對此過分沉迷、愚癡。'同樣地,比丘們,比丘探究色,直到色的極限;探究受,直到受的極限;探究想,直到想的極限;探究行,直到行的極限;探究識,直到識的極限。當他探究色,直到色的極限;探究受......想......行......識,直到識的極限時,他那'我'或'我的'或'我是'的觀念也不存在了。" 第九; 10. 六種動物譬喻經

『『Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṃ paviseyya. Tassa kusakaṇṭakā ceva pāde vijjheyyuṃ, sarapattāni ca gattāni [sarapattāni pakkagattāni (syā. kaṃ.), arupakkāni gattāni (pī. ka.)] vilekheyyuṃ. Evañhi so, bhikkhave, puriso bhiyyosomattāya tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha. Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṃ – 『ayañca so [ayañca kho (pī. ka.), ayaṃ so (?)] āyasmā evaṃkārī evaṃsamācāro asucigāmakaṇṭako』ti. Taṃ kaṇṭakoti [taṃ 『『asucigāmakaṇḍato』』ti (ka.)] iti viditvā saṃvaro ca asaṃvaro ca veditabbo.

『『Kathañca , bhikkhave, asaṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

『『Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṃ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṃ [suṃsumāraṃ (sī. syā. kaṃ. pī.)] gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṃ gahetvā daḷhāya rajjuyā bandheyya. Kukkuraṃ gahetvā daḷhāya rajjuyā bandheyya . Siṅgālaṃ gahetvā daḷhāya rajjuyā bandheyya. Makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṃ karitvā ossajjeyya. Atha kho, te, bhikkhave , chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ [āviñjeyyuṃ (sī.)] – ahi āviñcheyya 『vammikaṃ pavekkhāmī』ti, susumāro āviñcheyya 『udakaṃ pavekkhāmī』ti, pakkhī āviñcheyya 『ākāsaṃ ḍessāmī』ti, kukkuro āviñcheyya 『gāmaṃ pavekkhāmī』ti, siṅgālo āviñcheyya 『sīvathikaṃ [sivathikaṃ (ka.)] pavekkhāmī』ti, makkaṭo āviñcheyya 『vanaṃ pavekkhāmī』ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṃ pāṇakānaṃ balavataro assa tassa te anuvatteyyuṃ, anuvidhāyeyyuṃ vasaṃ gaccheyyuṃ. Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṃ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti…pe… mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

『『Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

"比丘們,譬如一個身體有傷口、有潰瘍的人進入蘆葦叢。蘆葦的尖刺會刺傷他的腳,蘆葦的葉子會劃傷他的身體。這樣,比丘們,那個人會因此而感受更多的痛苦和憂愁。同樣地,比丘們,這裡有些比丘無論是在村裡還是在森林裡,都會遇到這樣的批評者:'這位尊者行為如此,舉止如此,是村裡不潔的刺。'知道這是'刺'后,應當瞭解什麼是防護和不防護。比丘們,什麼是不防護?這裡,比丘們,比丘用眼看見色后,對可愛的色執著,對不可愛的色生嗔恨,他住于不安立身念,心量狹小。他不如實了知那能使已生起的惡不善法完全止息的心解脫、慧解脫。用耳聽到聲后......用鼻嗅到香后......用舌嚐到味后......用身觸到觸后......用意識知法后,對可愛的法執著,對不可愛的法生嗔恨,他住于不安立身念,心量狹小,他不如實了知那能使已生起的惡不善法完全止息的心解脫、慧解脫。比丘們,譬如一個人抓住六種動物,它們有不同的領域,不同的覓食場所,用堅固的繩子把它們綁起來。他抓住蛇,用堅固的繩子把它綁起來。他抓住鱷魚,用堅固的繩子把它綁起來。他抓住鳥,用堅固的繩子把它綁起來。他抓住狗,用堅固的繩子把它綁起來。他抓住豺,用堅固的繩子把它綁起來。他抓住猴子,用堅固的繩子把它綁起來。用堅固的繩子綁好后,在中間打個結,然後放開它們。這時,比丘們,那六種動物有不同的領域,不同的覓食場所,它們各自會朝自己的覓食場所和領域拉:蛇會拉著想'我要進蟻丘',鱷魚會拉著想'我要進水裡',鳥會拉著想'我要飛上天空',狗會拉著想'我要進村子',豺會拉著想'我要進墓地',猴子會拉著想'我要進森林'。比丘們,當這六種動物疲憊、精疲力竭時,它們就會順從、追隨、受制於其中最強壯的那個。同樣地,比丘們,任何比丘沒有修習、沒有多修身念,眼會拉向可愛的色,不可愛的色會令人厭惡......意會拉向可愛的法,不可愛的法會令人厭惡。比丘們,這就是不防護。比丘們,什麼是防護?這裡,比丘們,比丘用眼看見色后,對可愛的色不執著,對不可愛的色不生嗔恨,他住于安立身念,心量無量。他如實了知那能使已生起的惡不善法完全止息的心解脫、慧解脫......用舌嚐到味后......用意識知法后,對可愛的法不執著,對不可愛的法不生嗔恨,他住于安立身念,心量無量。他如實了知那能使已生起的惡不善法完全止息的心解脫、慧解脫。

『『Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṃ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṃ gahetvā…pe… kukkuraṃ gahetvā… siṅgālaṃ gahetvā… makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya. Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ – ahi āviñcheyya 『vammikaṃ pavekkhāmī』ti, susumāro āviñcheyya 『udakaṃ pavekkhāmī』ti, pakkhī āviñcheyya 『ākāsaṃ ḍessāmī』ti, kukkuro āviñcheyya 『gāmaṃ pavekkhāmī』ti, siṅgālo āviñcheyya 『sīvathikaṃ pavekkhāmī』ti, makkaṭo āviñcheyya 『vanaṃ pavekkhāmī』ti . Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā , atha tameva khīlaṃ vā thambhaṃ vā upatiṭṭheyyuṃ, upanisīdeyyuṃ, upanipajjeyyuṃ. Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṃ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti…pe… jivhā nāviñchati manāpiyesu rasesu…pe… mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. Evaṃ kho, bhikkhave, saṃvaro hoti.

『『『Daḷhe khīle vā thambhe vā』ti kho, bhikkhave, kāyagatāya satiyā etaṃ adhivacanaṃ. Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ – 『kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā』ti. Evañhi kho, bhikkhave, sikkhitabba』』nti. Dasamaṃ.

Yavakalāpisuttaṃ

"比丘們,譬如一個人抓住六種動物,它們有不同的領域,不同的覓食場所,用堅固的繩子把它們綁起來。他抓住蛇,用堅固的繩子把它綁起來。他抓住鱷魚,用堅固的繩子把它綁起來。他抓住鳥,用堅固的繩子把它綁起來......他抓住狗......他抓住豺......他抓住猴子,用堅固的繩子把它綁起來。用堅固的繩子綁好后,把它們繫在一根堅固的樁子或柱子上。這時,比丘們,那六種動物有不同的領域,不同的覓食場所,它們各自會朝自己的覓食場所和領域拉:蛇會拉著想'我要進蟻丘',鱷魚會拉著想'我要進水裡',鳥會拉著想'我要飛上天空',狗會拉著想'我要進村子',豺會拉著想'我要進墓地',猴子會拉著想'我要進森林'。比丘們,當這六種動物疲憊、精疲力竭時,它們就會站在那根樁子或柱子旁邊,坐在那裡,躺在那裡。同樣地,比丘們,任何比丘修習、多修身念,眼不會拉向可愛的色,不可愛的色不會令人厭惡......舌不會拉向可愛的味......意不會拉向可愛的法,不可愛的法不會令人厭惡。比丘們,這就是防護。 '堅固的樁子或柱子',比丘們,這是身唸的代稱。因此,比丘們,你們應當這樣學習:'我們要修習、多修身念,使之成為車乘,作為基礎,確立,培養,善加修習。'比丘們,你們應當這樣學習。" 第十; 11. 麥束經

『『Seyyathāpi , bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa. Atha cha purisā āgaccheyyuṃ byābhaṅgihatthā. Te yavakalāpiṃ chahi byābhaṅgīhi haneyyuṃ. Evañhi sā, bhikkhave, yavakalāpī suhatā assa chahi byābhaṅgīhi haññamānā. Atha sattamo puriso āgaccheyya byābhaṅgihattho. So taṃ yavakalāpiṃ sattamāya byābhaṅgiyā haneyya. Evañhi sā bhikkhave, yavakalāpī suhatatarā assa, sattamāya byābhaṅgiyā haññamānā. Evameva kho, bhikkhave, assutavā puthujjano cakkhusmiṃ haññati manāpāmanāpehi rūpehi…pe… jivhāya haññati manāpāmanāpehi rasehi…pe… manasmiṃ haññati manāpāmanāpehi dhammehi. Sace so, bhikkhave, assutavā puthujjano āyatiṃ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā.

『『Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho [samupabbūḷho (sī. pī.)] ahosi. Atha kho, bhikkhave, vepacitti asurindo asure āmantesi – 『sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṃ devā parājineyyuṃ, yena naṃ sakkaṃ devānamindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapura』nti. Sakkopi kho, bhikkhave, devānamindo deve tāvatiṃse āmantesi – 『sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṃ asurā parājineyyuṃ, yena naṃ vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṃ devasabha』nti. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu . Atha kho, bhikkhave, devā tāvatiṃsā vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṃ sudhammaṃ devasabhaṃ. Tatra sudaṃ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho [bandho (sī. syā. kaṃ. ka.)] hoti. Yadā kho, bhikkhave, vepacittissa asurindassa evaṃ hoti – 『dhammikā kho devā, adhammikā asurā , idheva dānāhaṃ devapuraṃ gacchāmī』ti. Atha kaṇṭhapañcamehi bandhanehi muttaṃ attānaṃ samanupassati, dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Yadā ca kho, bhikkhave, vepacittissa asurindassa evaṃ hoti – 『dhammikā kho asurā, adhammikā devā, tattheva dānāhaṃ asurapuraṃ gamissāmī』ti, atha kaṇṭhapañcamehi bandhanehi baddhaṃ attānaṃ samanupassati. Dibbehi ca pañcahi kāmaguṇehi parihāyati. Evaṃ sukhumaṃ kho, bhikkhave, vepacittibandhanaṃ. Tato sukhumataraṃ mārabandhanaṃ. Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato.

『『『Asmī』ti, bhikkhave, maññitametaṃ, 『ayamahamasmī』ti maññitametaṃ, 『bhavissa』nti maññitametaṃ, 『na bhavissa』nti maññitametaṃ, 『rūpī bhavissa』nti maññitametaṃ, 『arūpī bhavissa』nti maññitametaṃ, 『saññī bhavissa』nti maññitametaṃ, 『asaññī bhavissa』nti maññitametaṃ, 『nevasaññīnāsaññī bhavissa』nti maññitametaṃ. Maññitaṃ, bhikkhave, rogo, maññitaṃ gaṇḍo, maññitaṃ sallaṃ. Tasmātiha, bhikkhave, 『amaññamānena [amaññitamānena (pī. ka.)] cetasā viharissāmā』ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

『『『Asmī』ti, bhikkhave, iñjitametaṃ, 『ayamahamasmī』ti iñjitametaṃ, 『bhavissa』nti iñjitametaṃ, 『na bhavissa』nti iñjitametaṃ, 『rūpī bhavissa』nti iñjitametaṃ, 『arūpī bhavissa』nti iñjitametaṃ, 『saññī bhavissa』nti iñjitametaṃ, 『asaññī bhavissa』nti iñjitametaṃ, 『nevasaññīnāsaññī bhavissa』nti iñjitametaṃ. Iñjitaṃ, bhikkhave , rogo, iñjitaṃ gaṇḍo, iñjitaṃ sallaṃ. Tasmātiha, bhikkhave, 『aniñjamānena [aniñjiyamānena (syā. kaṃ. ka.)] cetasā viharissāmā』ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

『『『Asmī』ti , bhikkhave, phanditametaṃ, 『ayamahamasmī』ti phanditametaṃ, 『bhavissa』nti…pe… 『na bhavissa』nti… 『rūpī bhavissa』nti… 『arūpī bhavissa』nti… 『saññī bhavissa』nti… 『asaññī bhavissa』nti… 『nevasaññīnāsaññī bhavissa』nti phanditametaṃ. Phanditaṃ, bhikkhave, rogo, phanditaṃ gaṇḍo, phanditaṃ sallaṃ. Tasmātiha, bhikkhave, 『aphandamānena [aphandiyamānena (syā. kaṃ. ka.)] cetasā viharissāmā』ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

"比丘們,譬如有一束麥子放在十字路口。然後六個人拿著打穀棍來到那裡。他們用六根打穀棍打那束麥子。這樣,比丘們,那束麥子被六根打穀棍打得很徹底。然後第七個人拿著打穀棍來到那裡。他用第七根打穀棍打那束麥子。這樣,比丘們,那束麥子被第七根打穀棍打得更加徹底。同樣地,比丘們,無聞凡夫被眼所見的可愛和不可愛的色所打擊......被舌所嘗的可愛和不可愛的味所打擊......被意所識的可愛和不可愛的法所打擊。比丘們,如果這個無聞凡夫還想要未來再生,那麼,比丘們,這個愚人就會被打擊得更加徹底,就像那束麥子被第七根打穀棍打擊一樣。比丘們,從前有一次天神與阿修羅的戰爭爆發了。那時,比丘們,毗波質底阿修羅王對阿修羅們說:'朋友們,如果在這場天神與阿修羅的戰爭中,阿修羅勝利而天神失敗,你們就用五重繩索綁住帝釋天王的脖子,把他帶到我這裡來,到阿修羅城。'比丘們,帝釋天王也對三十三天的天神們說:'朋友們,如果在這場天神與阿修羅的戰爭中,天神勝利而阿修羅失敗,你們就用五重繩索綁住毗波質底阿修羅王的脖子,把他帶到我這裡來,到善法堂。'比丘們,在那場戰爭中,天神勝利,阿修羅失敗。然後,比丘們,三十三天的天神們用五重繩索綁住毗波質底阿修羅王的脖子,把他帶到帝釋天王那裡,到善法堂。比丘們,那時毗波質底阿修羅王被五重繩索綁住脖子。比丘們,當毗波質底阿修羅王這樣想:'天神是如法的,阿修羅是非法的,現在我要去天界'時,他就看到自己從五重繩索中解脫出來,享受著天界的五種欲樂。比丘們,當毗波質底阿修羅王這樣想:'阿修羅是如法的,天神是非法的,現在我要回到阿修羅界'時,他就看到自己被五重繩索綁住脖子,失去了天界的五種欲樂。比丘們,毗波質底的束縛是如此微妙,但魔羅的束縛比這更加微妙。比丘們,認為有'我'就是被魔羅束縛,不認為有'我'就是從惡者那裡解脫。比丘們,'我是'是一種妄想,'我是這個'是一種妄想,'我將存在'是一種妄想,'我將不存在'是一種妄想,'我將是有色的'是一種妄想,'我將是無色的'是一種妄想,'我將是有想的'是一種妄想,'我將是無想的'是一種妄想,'我將是非想非非想的'是一種妄想。比丘們,妄想是病,妄想是瘡,妄想是箭。因此,比丘們,你們應當這樣學習:'我們要以無妄想的心安住。'比丘們,你們應當這樣學習。比丘們,'我是'是一種動搖,'我是這個'是一種動搖,'我將存在'是一種動搖,'我將不存在'是一種動搖,'我將是有色的'是一種動搖,'我將是無色的'是一種動搖,'我將是有想的'是一種動搖,'我將是無想的'是一種動搖,'我將是非想非非想的'是一種動搖。比丘們,動搖是病,動搖是瘡,動搖是箭。因此,比丘們,你們應當這樣學習:'我們要以不動搖的心安住。'比丘們,你們應當這樣學習。比丘們,'我是'是一種顫動,'我是這個'是一種顫動,'我將存在'是......'我將不存在'是......'我將是有色的'是......'我將是無色的'是......'我將是有想的'是......'我將是無想的'是......'我將是非想非非想的'是一種顫動。比丘們,顫動是病,顫動是瘡,顫動是箭。因此,比丘們,你們應當這樣學習:'我們要以不顫動的心安住。'比丘們,你們應當這樣學習。

『『『Asmī』ti, bhikkhave, papañcitametaṃ, 『ayamahamasmī』ti papañcitametaṃ, 『bhavissa』nti…pe… 『na bhavissa』nti… 『rūpī bhavissa』nti… 『arūpī bhavissa』nti… 『saññī bhavissa』nti… 『asaññī bhavissa』nti… 『nevasaññīnāsaññī bhavissa』nti papañcitametaṃ . Papañcitaṃ, bhikkhave, rogo, papañcitaṃ gaṇḍo, papañcitaṃ sallaṃ. Tasmātiha, bhikkhave, 『nippapañcena cetasā viharissāmā』ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

『『『Asmī』ti, bhikkhave, mānagatametaṃ, 『ayamahamasmī』ti mānagatametaṃ, 『bhavissa』nti mānagatametaṃ, 『na bhavissa』nti mānagatametaṃ, 『rūpī bhavissa』nti mānagatametaṃ, 『arūpī bhavissa』nti mānagatametaṃ, 『saññī bhavissa』nti mānagatametaṃ, 『asaññī bhavissa』nti mānagatametaṃ, 『nevasaññīnāsaññī bhavissa』nti mānagatametaṃ. Mānagataṃ, bhikkhave, rogo, mānagataṃ gaṇḍo, mānagataṃ sallaṃ. Tasmātiha, bhikkhave, 『nihatamānena cetasā viharissāmā』ti – evañhi vo, bhikkhave, sikkhitabba』』nti. Ekādasamaṃ.

Āsīvisavaggo ekūnavīsatimo.

Tassuddānaṃ –

Āsīviso ratho kummo, dve dārukkhandhā avassuto;

Dukkhadhammā kiṃsukā vīṇā, chappāṇā yavakalāpīti.

Saḷāyatanavagge catutthapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Nandikkhayo saṭṭhinayo, samuddo uragena ca;

Catupaṇṇāsakā ete, nipātesu pakāsitāti.

"比丘們,'我是'是一種戲論,'我是這個'是一種戲論,'我將存在'是......'我將不存在'是......'我將是有色的'是......'我將是無色的'是......'我將是有想的'是......'我將是無想的'是......'我將是非想非非想的'是一種戲論。比丘們,戲論是病,戲論是瘡,戲論是箭。因此,比丘們,你們應當這樣學習:'我們要以無戲論的心安住。'比丘們,你們應當這樣學習。比丘們,'我是'是一種我慢,'我是這個'是一種我慢,'我將存在'是一種我慢,'我將不存在'是一種我慢,'我將是有色的'是一種我慢,'我將是無色的'是一種我慢,'我將是有想的'是一種我慢,'我將是無想的'是一種我慢,'我將是非想非非想的'是一種我慢。比丘們,我慢是病,我慢是瘡,我慢是箭。因此,比丘們,你們應當這樣學習:'我們要以摧毀我慢的心安住。'比丘們,你們應當這樣學習。" 第十一; 毒蛇品第十九; 其摘要: 毒蛇、車、龜、兩根木頭、漏、苦法、紅花樹、琵琶、六種動物、麥束。六處品第四個五十經完結。其品摘要: 喜貪盡、六十法門、海、蛇, 這些是四個五十經,在各部中宣說。

Saḷāyatanasaṃyuttaṃ samattaṃ.

六處相應完結。