B01030510Dutiyavaggo（第二部）

Dutiyavaggo

(10) 1. Parūpahārakathā

Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Atthi arahato rāgo kāmarāgo kāmarāgapariyuṭṭhānaṃ kāmarāgasaṃyojanaṃ kāmogho kāmayogo kāmacchandanīvaraṇanti? Na hevaṃ vattabbe…pe….

Natthi arahato rāgo kāmarāgo kāmarāgapariyuṭṭhānaṃ kāmarāgasaṃyojanaṃ kāmogho kāmayogo kāmacchandanīvaraṇanti? Āmantā. Hañci natthi arahato rāgo kāmarāgo kāmarāgapariyuṭṭhānaṃ kāmarāgasaṃyojanaṃ kāmogho kāmayogo kāmacchandanīvaraṇaṃ, no ca vata re vattabbe – 『『atthi arahato asuci sukkavissaṭṭhī』』ti.

Atthi puthujjanassa asuci sukkavissaṭṭhi, atthi tassa rāgo kāmarāgo kāmarāgapariyuṭṭhānaṃ kāmarāgasaṃyojanaṃ kāmogho kāmayogo kāmacchandanīvaraṇanti? Āmantā. Atthi arahato asuci sukkavissaṭṭhi, atthi tassa rāgo kāmarāgo kāmarāgapariyuṭṭhānaṃ…pe… kāmacchandanīvaraṇanti? Na hevaṃ vattabbe…pe….

Atthi arahato asuci sukkavissaṭṭhi, natthi tassa rāgo kāmarāgo kāmarāgapariyuṭṭhānaṃ…pe… kāmacchandanīvaraṇanti? Āmantā. Atthi puthujjanassa asuci sukkavissaṭṭhi, natthi tassa rāgo kāmarāgo kāmarāgapariyuṭṭhānaṃ…pe… kāmacchandanīvaraṇanti? Na hevaṃ vattabbe…pe….

Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Kenaṭṭhenāti? Handa hi mārakāyikā devatā arahato asuciṃ sukkavissaṭṭhiṃ upasaṃharantīti.

Mārakāyikā devatā arahato asuciṃ sukkavissaṭṭhiṃ upasaṃharantīti? Āmantā. Atthi mārakāyikānaṃ devatānaṃ asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Natthi mārakāyikānaṃ devatānaṃ asuci sukkavissaṭṭhīti? Āmantā. Hañci natthi mārakāyikānaṃ devatānaṃ asuci sukkavissaṭṭhi, no ca vata re vattabbe – 『『mārakāyikā devatā arahato asuciṃ sukkavissaṭṭhiṃ upasaṃharantī』』ti.

Mārakāyikā devatā arahato asuciṃ sukkavissaṭṭhiṃ upasaṃharantīti? Āmantā. Mārakāyikā devatā attano asuciṃ sukkavissaṭṭhiṃ upasaṃharanti, aññesaṃ asuciṃ sukkavissaṭṭhiṃ upasaṃharanti, tassa asuciṃ sukkavissaṭṭhiṃ upasaṃharantīti? Na hevaṃ vattabbe…pe….

Mārakāyikā devatā neva attano na aññesaṃ na tassa asuciṃ sukkavissaṭṭhiṃ upasaṃharantīti? Āmantā. Hañci mārakāyikā devatā neva attano na aññesaṃ na tassa asuciṃ sukkavissaṭṭhiṃ upasaṃharanti, no ca vata re vattabbe – 『『mārakāyikā devatā arahato asuciṃ sukkavissaṭṭhiṃ upasaṃharantī』』ti.

Mārakāyikā devatā arahato asuciṃ sukkavissaṭṭhiṃ upasaṃharantīti ? Āmantā. Lomakūpehi upasaṃharantīti? Na hevaṃ vattabbe…pe….

第二品 (10) 1. 關於他人帶來的論述阿羅漢有不凈的精液排出嗎?是的。阿羅漢有貪慾、欲貪、欲貪纏縛、欲貪結、欲暴流、欲軛、欲貪蓋嗎?不應如此說... 阿羅漢沒有貪慾、欲貪、欲貪纏縛、欲貪結、欲暴流、欲軛、欲貪蓋嗎?是的。如果阿羅漢沒有貪慾、欲貪、欲貪纏縛、欲貪結、欲暴流、欲軛、欲貪蓋,那麼就不應該說"阿羅漢有不凈的精液排出"。凡夫有不凈的精液排出,他有貪慾、欲貪、欲貪纏縛、欲貪結、欲暴流、欲軛、欲貪蓋嗎?是的。阿羅漢有不凈的精液排出,他有貪慾、欲貪、欲貪纏縛...欲貪蓋嗎?不應如此說... 阿羅漢有不凈的精液排出,但他沒有貪慾、欲貪、欲貪纏縛...欲貪蓋嗎?是的。凡夫有不凈的精液排出,但他沒有貪慾、欲貪、欲貪纏縛...欲貪蓋嗎?不應如此說... 阿羅漢有不凈的精液排出嗎?是的。以什麼意義?哦,是魔羅眷屬的天神將不凈的精液帶給阿羅漢。魔羅眷屬的天神將不凈的精液帶給阿羅漢嗎?是的。魔羅眷屬的天神有不凈的精液排出嗎?不應如此說... 魔羅眷屬的天神沒有不凈的精液排出嗎?是的。如果魔羅眷屬的天神沒有不凈的精液排出,那麼就不應該說"魔羅眷屬的天神將不凈的精液帶給阿羅漢"。魔羅眷屬的天神將不凈的精液帶給阿羅漢嗎?是的。魔羅眷屬的天神將自己的不凈精液帶來,將他人的不凈精液帶來,將那個人的不凈精液帶來嗎?不應如此說... 魔羅眷屬的天神既不帶來自己的,也不帶來他人的,也不帶來那個人的不凈精液嗎?是的。如果魔羅眷屬的天神既不帶來自己的,也不帶來他人的,也不帶來那個人的不凈精液,那麼就不應該說"魔羅眷屬的天神將不凈的精液帶給阿羅漢"。魔羅眷屬的天神將不凈的精液帶給阿羅漢嗎?是的。他們是通過毛孔帶來的嗎?不應如此說...
Mārakāyikā devatā arahato asuciṃ sukkavissaṭṭhiṃ upasaṃharantīti? Āmantā. Kiṃ kāraṇāti? Handa hi vimatiṃ gāhayissāmāti. Atthi arahato vimatīti? Na hevaṃ vattabbe…pe….

Atthi arahato vimatīti? Āmantā. Atthi arahato satthari vimati, dhamme vimati, saṅghe vimati, sikkhāya vimati, pubbante vimati, aparante vimati, pubbantāparante vimati, idappaccayatāpaṭiccasamuppannesu dhammesu vimatīti? Na hevaṃ vattabbe…pe….

Natthi arahato satthari vimati, dhamme vimati, saṅghe vimati, sikkhāya vimati, pubbante vimati, aparante vimati , pubbantāparante vimati, idappaccayatāpaṭiccasamuppannesu dhammesu vimatīti? Āmantā. Hañci natthi arahato satthari vimati…pe… idappaccayatāpaṭiccasamuppannesu dhammesu vimati, no ca vata re vattabbe – 『『atthi arahato vimatī』』ti.

Atthi puthujjanassa vimati, atthi tassa satthari vimati…pe… idappaccayatāpaṭiccasamuppannesu dhammesu vimatīti? Āmantā. Atthi arahato vimati, atthi tassa satthari vimati…pe… idappaccayatāpaṭiccasamuppannesu dhammesu vimatīti? Na hevaṃ vattabbe…pe….

Atthi arahato vimati, natthi tassa satthari vimati…pe… idappaccayatāpaṭiccasamuppannesu dhammesu vimatīti? Āmantā. Atthi puthujjanassa vimati, natthi tassa satthari vimati…pe… idappaccayatāpaṭiccasamuppannesu dhammesu vimatīti? Na hevaṃ vattabbe…pe….

Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Arahato asuci sukkavissaṭṭhi kissa nissandoti? Asitapītakhāyitasāyitassa nissandoti. Arahato asuci sukkavissaṭṭhi asitapītakhāyitasāyitassa nissandoti? Āmantā. Ye keci asanti pivanti khādanti sāyanti, sabbesaṃyeva atthi asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Ye keci asanti pivanti khādanti sāyanti, sabbesaṃyeva atthi asuci sukkavissaṭṭhīti? Āmantā. Dārakā asanti pivanti khādanti sāyanti, atthi dārakānaṃ asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe.

Paṇḍakā asanti pivanti khādanti sāyanti, atthi paṇḍakānaṃ asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Devā asanti pivanti khādanti sāyanti, atthi devatānaṃ asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Arahato asuci sukkavissaṭṭhi asitapītakhāyitasāyitassa nissandoti? Āmantā. Atthi tassa āsayoti? Na hevaṃ vattabbe…pe….

Arahato uccārapassāvo asitapītakhāyitasāyitassa nissando, atthi tassa āsayoti ? Āmantā. Arahato asuci sukkavissaṭṭhi asitapītakhāyitasāyitassa nissando, atthi tassa āsayoti? Na hevaṃ vattabbe…pe….

Arahato asuci sukkavissaṭṭhi asitapītakhāyitasāyitassa nissando, natthi tassa āsayoti? Āmantā. Arahato uccārapassāvo asitapītakhāyitasāyitassa nissando, natthi tassa āsayoti? Na hevaṃ vattabbe…pe….

魔羅眷屬的天神將不凈的帶給阿羅漢嗎?是的。為什麼呢?哦,是爲了讓他產生疑惑。阿羅漢有疑惑嗎?不應如此說... 阿羅漢有疑惑嗎?是的。阿羅漢對佛陀有疑惑,對法有疑惑,對僧伽有疑惑,對學處有疑惑,對過去有疑惑,對未來有疑惑,對過去未來有疑惑,對緣起法有疑惑嗎?不應如此說... 阿羅漢對佛陀沒有疑惑,對法沒有疑惑,對僧伽沒有疑惑,對學處沒有疑惑,對過去沒有疑惑,對未來沒有疑惑,對過去未來沒有疑惑,對緣起法沒有疑惑嗎?是的。如果阿羅漢對佛陀沒有疑惑...對緣起法沒有疑惑,那麼就不應該說"阿羅漢有疑惑"。凡夫有疑惑,他對佛陀有疑惑...對緣起法有疑惑嗎?是的。阿羅漢有疑惑,他對佛陀有疑惑...對緣起法有疑惑嗎?不應如此說... 阿羅漢有疑惑,但他對佛陀沒有疑惑...對緣起法沒有疑惑嗎?是的。凡夫有疑惑,但他對佛陀沒有疑惑...對緣起法沒有疑惑嗎?不應如此說... 阿羅漢有不凈的排出嗎?是的。阿羅漢的不凈排出是什麼的結果?是所食所飲所嚼所嘗的結果。阿羅漢的不凈排出是所食所飲所嚼所嘗的結果嗎?是的。凡是吃喝嚼嘗的,是不是所有人都有不凈的排出?不應如此說... 凡是吃喝嚼嘗的,是不是所有人都有不凈的排出?是的。小孩子吃喝嚼嘗,小孩子有不凈的排出嗎?不應如此說。黃門吃喝嚼嘗,黃門有不凈的排出嗎?不應如此說... 天神吃喝嚼嘗,天神有不凈的**排出嗎?不應如此說...
阿羅漢的不凈排出是所食所飲所嚼所嘗的結果嗎?是的。他有貯存處嗎?不應如此說... 阿羅漢的大小便是所食所飲所嚼所嘗的結果,他有貯存處嗎?是的。阿羅漢的不凈排出是所食所飲所嚼所嘗的結果,他有貯存處嗎?不應如此說... 阿羅漢的不凈**排出是所食所飲所嚼所嘗的結果,他沒有貯存處嗎?是的。阿羅漢的大小便是所食所飲所嚼所嘗的結果,他沒有貯存處嗎?不應如此說...
Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Arahā methunaṃ dhammaṃ paṭiseveyya, methunaṃ uppādeyya [methunaṃ dhammaṃ uppādeyya (sī. syā.)], puttasambādhasayanaṃ ajjhāvaseyya, kāsikacandanaṃ paccanubhaveyya, mālāgandhavilepanaṃ dhāreyya, jātarūparajataṃ sādiyeyyāti? Na hevaṃ vattabbe.

Atthi puthujjanassa asuci sukkavissaṭṭhi, puthujjano methunaṃ dhammaṃ paṭiseveyya, methunaṃ uppādeyya, puttasambādhasayanaṃ ajjhāvaseyya, kāsikacandanaṃ paccanubhaveyya, mālāgandhavilepanaṃ dhāreyya, jātarūparajataṃ sādiyeyyāti? Āmantā. Atthi arahato asuci sukkavissaṭṭhi, arahā methunaṃ dhammaṃ paṭiseveyya, methunaṃ uppādeyya, puttasambādhasayanaṃ ajjhāvaseyya, kāsikacandanaṃ paccanubhaveyya, mālāgandhavilepanaṃ dhāreyya, jātarūparajataṃ sādiyeyyāti? Na hevaṃ vattabbe…pe….

Atthi arahato asuci sukkavissaṭṭhi, na ca arahā methunaṃ dhammaṃ paṭiseveyya, methunaṃ uppādeyya, puttasambādhasayanaṃ ajjhāvaseyya, kāsikacandanaṃ paccanubhaveyya, mālāgandhavilepanaṃ dhāreyya, jātarūparajataṃ sādiyeyyāti? Āmantā. Atthi puthujjanassa asuci sukkavissaṭṭhi, na ca puthujjano methunaṃ dhammaṃ paṭiseveyya, methunaṃ uppādeyya , puttasambādhasayanaṃ ajjhāvaseyya, kāsikacandanaṃ paccanubhaveyya, mālāgandhavilepanaṃ dhāreyya, jātarūparajataṃ sādiyeyyāti? Na hevaṃ vattabbe.

Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Nanu arahato rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammoti? Āmantā. Hañci arahato rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, no ca vata re vattabbe – 『『atthi arahato asuci sukkavissaṭṭhī』』ti.

Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Nanu arahato doso pahīno…pe… moho pahīno… māno pahīno… diṭṭhi pahīnā… vicikicchā pahīnā… thinaṃ pahīnaṃ… uddhaccaṃ pahīnaṃ… ahirikaṃ pahīnaṃ…pe… anottappaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammanti? Āmantā. Hañci arahato anottappaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ, no ca vata re vattabbe – 『『atthi arahato asuci sukkavissaṭṭhī』』ti.

阿羅漢有不凈的精液排出嗎?是的。阿羅漢會從事淫慾法,會產生淫慾,會居住在孩子擁擠的臥室,會享受迦尸檀香,會佩戴花鬘香料涂香,會接受金銀嗎?不應如此說。凡夫有不凈的精液排出,凡夫會從事淫慾法,會產生淫慾,會居住在孩子擁擠的臥室,會享受迦尸檀香,會佩戴花鬘香料涂香,會接受金銀嗎?是的。阿羅漢有不凈的精液排出,阿羅漢會從事淫慾法,會產生淫慾,會居住在孩子擁擠的臥室,會享受迦尸檀香,會佩戴花鬘香料涂香,會接受金銀嗎?不應如此說... 阿羅漢有不凈的精液排出,但阿羅漢不會從事淫慾法,不會產生淫慾,不會居住在孩子擁擠的臥室,不會享受迦尸檀香,不會佩戴花鬘香料涂香,不會接受金銀嗎?是的。凡夫有不凈的精液排出,但凡夫不會從事淫慾法,不會產生淫慾,不會居住在孩子擁擠的臥室,不會享受迦尸檀香,不會佩戴花鬘香料涂香,不會接受金銀嗎?不應如此說。阿羅漢有不凈的精液排出嗎?是的。阿羅漢的貪慾不是已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起了嗎?是的。如果阿羅漢的貪慾已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起,那麼就不應該說"阿羅漢有不凈的精液排出"。阿羅漢有不凈的精液排出嗎?是的。阿羅漢的嗔恚不是已經斷除...癡不是已經斷除...慢不是已經斷除...見不是已經斷除...疑不是已經斷除...昏沉不是已經斷除...掉舉不是已經斷除...無慚不是已經斷除...無愧不是已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起了嗎?是的。如果阿羅漢的無愧已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起,那麼就不應該說"阿羅漢有不凈的精液排出"。
Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Nanu arahato rāgappahānāya maggo bhāvitoti? Āmantā. Hañci arahato rāgappahānāya maggo bhāvito, no ca vata re vattabbe – 『『atthi arahato asuci sukkavissaṭṭhī』』ti.

Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Nanu arahato rāgappahānāya satipaṭṭhānā bhāvitā…pe… sammappadhānā bhāvitā… iddhipādā bhāvitā… indriyā bhāvitā… balā bhāvitā…pe… bojjhaṅgā bhāvitāti? Āmantā. Hañci arahato rāgappahānāya bojjhaṅgā bhāvitā, no ca vata re vattabbe – 『『atthi arahato asuci sukkavissaṭṭhī』』ti.

Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Nanu arahato dosappahānāya…pe… mohappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitāti? Āmantā. Hañci arahato anottappapahānāya bojjhaṅgā bhāvitā, no ca vata re vattabbe – 『『atthi arahato asuci sukkavissaṭṭhī』』ti.

Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Nanu arahā vītarāgo vītadoso vītamoho katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto ukkhittapaligho saṅkiṇṇaparikho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto suvijitavijayo, dukkhaṃ tassa pariññātaṃ, samudayo pahīno, nirodho sacchikato, maggo bhāvito, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikatanti? Āmantā. Hañci arahā vītarāgo vītadoso vītamoho katakaraṇīyo…pe… sacchikātabbaṃ sacchikataṃ , no ca vata re vattabbe – 『『atthi arahato asuci sukkavissaṭṭhī』』ti.

阿羅漢有不凈的排出嗎?是的。難道阿羅漢爲了斷除貪慾而修行的道路不存在嗎?是的。如果阿羅漢爲了斷除貪慾而修行的道路存在,那麼就不應該說"阿羅漢有不凈的排出"。阿羅漢有不凈的排出嗎?是的。難道阿羅漢爲了斷除貪慾而修習的正念...正勤...四種神通...五根...五力...覺支...不存在嗎?是的。如果阿羅漢爲了斷除貪慾而修習的覺支存在,那麼就不應該說"阿羅漢有不凈的排出"。阿羅漢有不凈的排出嗎?是的。難道阿羅漢爲了斷除嗔恚...爲了斷除愚癡...爲了斷除無慚而修行的道路不存在嗎...覺支...是的。如果阿羅漢爲了斷除無慚而修行的覺支存在,那麼就不應該說"阿羅漢有不凈的排出"。阿羅漢有不凈的排出嗎?是的。難道阿羅漢是無貪、無嗔、無癡、能做應做之事、卸下重擔、達到真實的目的、斷除生死的羈絆、完全解脫、拋棄障礙、無礙、無慚、無愧、清凈、智慧、超越、勝利、痛苦已被徹底瞭解、苦因已斷、苦滅已證、道路已修行、可知者已知、可證者已證、可斷者已斷、可修行者已修行、可證實者已證實嗎?是的。如果阿羅漢是無貪、無嗔、無癡、能做應做之事、卸下重擔、達到真實的目的、斷除生死的羈絆、完全解脫、拋棄障礙、無礙、無慚、無愧、清凈、智慧、超越、勝利、痛苦已被徹底瞭解、苦因已斷、苦滅已證、道路已修行、可知者已知、可證者已證、可斷者已斷、可修行者已修行、可證實者已證實,那麼就不應該說"阿羅漢有不凈的排出"。
Atthi arahato asuci sukkavissaṭṭhīti? Sadhammakusalassa arahato atthi asuci sukkavissaṭṭhi, paradhammakusalassa arahato natthi asuci sukkavissaṭṭhīti. Sadhammakusalassa arahato atthi asuci sukkavissaṭṭhīti? Āmantā. Paradhammakusalassa arahato atthi asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato natthi asuci sukkavissaṭṭhīti? Āmantā. Sadhammakusalassa arahato natthi asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Sadhammakusalassa arahato rāgo pahīno, atthi tassa asuci sukkavissaṭṭhīti? Āmantā. Paradhammakusalassa arahato rāgo pahīno, atthi tassa asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Sadhammakusalassa arahato doso pahīno…pe… moho pahīno…pe… anottappaṃ pahīnaṃ, atthi tassa asuci sukkavissaṭṭhīti? Āmantā. Paradhammakusalassa arahato anottappaṃ pahīnaṃ, atthi tassa asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Sadhammakusalassa arahato rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… dosappahānāya…pe… mohappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā, atthi tassa asuci sukkavissaṭṭhīti? Āmantā . Paradhammakusalassa arahato anottappapahānāya bojjhaṅgā bhāvitā, atthi tassa asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Sadhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, atthi tassa asuci sukkavissaṭṭhīti? Āmantā. Paradhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, atthi tassa asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato rāgo pahīno, natthi tassa asuci sukkavissaṭṭhīti? Āmantā. Sadhammakusalassa arahato rāgo pahīno, natthi tassa asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato doso pahīno…pe… moho pahīno…pe… anottappaṃ pahīnaṃ, natthi tassa asuci sukkavissaṭṭhīti? Āmantā. Sadhammakusalassa arahato anottappaṃ pahīnaṃ, natthi tassa asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… dosappahānāya…pe… mohappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā, natthi tassa asuci sukkavissaṭṭhīti? Āmantā. Sadhammakusalassa arahato anottappapahānāya bojjhaṅgā bhāvitā, natthi tassa asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Paradhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, natthi tassa asuci sukkavissaṭṭhīti? Āmantā. Sadhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, natthi tassa asuci sukkavissaṭṭhīti? Na hevaṃ vattabbe…pe….

Atthi arahato asuci sukkavissaṭṭhīti? Āmantā. Nanu vuttaṃ bhagavatā – 『『ye te [ye keci (sī.)], bhikkhave, bhikkhū puthujjanā sīlasampannā satā sampajānā niddaṃ okkamanti, tesaṃ asuci na muccati. Yepi te, bhikkhave, bāhirakā isayo kāmesu vītarāgā, tesampi asuci na muccati. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ arahato asuci mucceyyā』』ti [mahāva. 353 atthato samānaṃ; a. ni.
阿羅漢有不凈的精液排出嗎?善於自法的阿羅漢有不凈的精液排出,善於他法的阿羅漢沒有不凈的精液排出。善於自法的阿羅漢有不凈的精液排出嗎?是的。善於他法的阿羅漢有不凈的精液排出嗎?不應如此說... 善於他法的阿羅漢沒有不凈的精液排出嗎?是的。善於自法的阿羅漢沒有不凈的精液排出嗎?不應如此說... 善於自法的阿羅漢斷除了貪慾,他有不凈的精液排出嗎?是的。善於他法的阿羅漢斷除了貪慾,他有不凈的精液排出嗎?不應如此說... 善於自法的阿羅漢斷除了嗔恚...斷除了愚癡...斷除了無愧,他有不凈的精液排出嗎?是的。善於他法的阿羅漢斷除了無愧,他有不凈的精液排出嗎?不應如此說... 善於自法的阿羅漢爲了斷除貪慾而修行了道路...修習了覺支...爲了斷除嗔恚...爲了斷除愚癡...爲了斷除無愧而修行了道路...修習了覺支,他有不凈的精液排出嗎?是的。善於他法的阿羅漢爲了斷除無愧而修習了覺支,他有不凈的精液排出嗎?不應如此說... 善於自法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他有不凈的精液排出嗎?是的。善於他法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他有不凈的精液排出嗎?不應如此說... 善於他法的阿羅漢斷除了貪慾,他沒有不凈的精液排出嗎?是的。善於自法的阿羅漢斷除了貪慾,他沒有不凈的精液排出嗎?不應如此說... 善於他法的阿羅漢斷除了嗔恚...斷除了愚癡...斷除了無愧,他沒有不凈的精液排出嗎?是的。善於自法的阿羅漢斷除了無愧,他沒有不凈的精液排出嗎?不應如此說... 善於他法的阿羅漢爲了斷除貪慾而修行了道路...修習了覺支...爲了斷除嗔恚...爲了斷除愚癡...爲了斷除無愧而修行了道路...修習了覺支,他沒有不凈的精液排出嗎?是的。善於自法的阿羅漢爲了斷除無愧而修習了覺支,他沒有不凈的精液排出嗎?不應如此說... 善於他法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他沒有不凈的精液排出嗎?是的。善於自法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他沒有不凈的精液排出嗎?不應如此說...
阿羅漢有不凈的精液排出嗎?是的。世尊不是說過:"諸比丘,那些具足戒行的凡夫比丘,正念正知入睡時,他們不會流出不凈。諸比丘,即使是那些已離欲的外道仙人,他們也不會流出不凈。諸比丘,阿羅漢流出不凈,這是不可能的,沒有這種情況。"

5.210 passitabbaṃ]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato asuci sukkavissaṭṭhī』』ti.

Na vattabbaṃ – 『『atthi arahato parūpahāro』』ti? Āmantā. Nanu arahato cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ pare upasaṃhareyyunti? Āmantā. Hañci arahato cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ pare upasaṃhareyyuṃ, tena vata re vattabbe – 『『atthi arahato parūpahāro』』ti.

Arahato cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ pare upasaṃhareyyunti, atthi arahato parūpahāroti? Āmantā. Arahato sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā pare upasaṃhareyyunti? Na hevaṃ vattabbe…pe….

Parūpahārakathā niṭṭhitā.

Dutiyavaggo

(11) 2. Aññāṇakathā

嗎?是的。這確實是經文嗎?是的。那麼就不應該說"阿羅漢有不凈的**排出"。不應該說"阿羅漢有他人帶來的東西"嗎?是的。難道他人不會給阿羅漢帶來衣服、飲食、住處、醫藥等必需品嗎?是的。如果他人會給阿羅漢帶來衣服、飲食、住處、醫藥等必需品,那麼就應該說"阿羅漢有他人帶來的東西"。他人會給阿羅漢帶來衣服、飲食、住處、醫藥等必需品,所以阿羅漢有他人帶來的東西嗎?是的。他人會給阿羅漢帶來預流果、一來果、不還果或阿羅漢果嗎?不應如此說... 關於他人帶來的論述結束。 2. 第二品 (11) 2. 關於無知的論述

Atthi arahato aññāṇanti? Āmantā. Atthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇanti? Na hevaṃ vattabbe. Natthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇanti? Āmantā. Hañci natthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇaṃ, no ca vata re vattabbe – 『『atthi arahato aññāṇa』』nti.

Atthi puthujjanassa aññāṇaṃ, atthi tassa avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇanti? Āmantā. Atthi arahato aññāṇaṃ, atthi tassa avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇanti? Na hevaṃ vattabbe.

Atthi arahato aññāṇaṃ, natthi tassa avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇanti ? Āmantā. Atthi puthujjanassa aññāṇaṃ , natthi tassa avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇanti? Na hevaṃ vattabbe.

Atthi arahato aññāṇanti? Āmantā. Arahā aññāṇapakato pāṇaṃ haneyya, adinnaṃ ādiyeyya, musā bhaṇeyya, pisuṇaṃ bhaṇeyya, pharusaṃ bhaṇeyya, samphaṃ palapeyya, sandhiṃ chindeyya, nillopaṃ hareyya, ekāgāriyaṃ kareyya, paripanthe tiṭṭheyya, paradāraṃ gaccheyya, gāmaghātaṃ kareyya, nigamaghātaṃ kareyyāti? Na hevaṃ vattabbe.

Atthi puthujjanassa aññāṇaṃ, puthujjano aññāṇapakato pāṇaṃ haneyya, adinnaṃ ādiyeyya, musā bhaṇeyya…pe… gāmaghātaṃ kareyya, nigamaghātaṃ kareyyāti? Āmantā. Atthi arahato aññāṇaṃ, arahā aññāṇapakato pāṇaṃ haneyya, adinnaṃ ādiyeyya…pe… gāmaghātaṃ kareyya, nigamaghātaṃ kareyyāti? Na hevaṃ vattabbe.

Atthi arahato aññāṇaṃ, na ca arahā aññāṇapakato pāṇaṃ haneyya, adinnaṃ ādiyeyya…pe… gāmaghātaṃ kareyya, nigamaghātaṃ kareyyāti? Āmantā. Atthi puthujjanassa aññāṇaṃ, na ca puthujjano aññāṇapakato pāṇaṃ haneyya, adinnaṃ ādiyeyya…pe… gāmaghātaṃ kareyya, nigamaghātaṃ kareyyāti? Na hevaṃ vattabbe.

Atthi arahato aññāṇanti? Āmantā. Atthi arahato satthari aññāṇaṃ, dhamme aññāṇaṃ, saṅghe aññāṇaṃ, sikkhāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti? Na hevaṃ vattabbe.

Natthi arahato satthari aññāṇaṃ, dhamme aññāṇaṃ, saṅghe aññāṇaṃ, sikkhāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti? Āmantā. Hañci natthi arahato satthari aññāṇaṃ, dhamme aññāṇaṃ, saṅghe aññāṇaṃ…pe… idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ, no ca vata re vattabbe – 『『atthi arahato aññāṇa』』nti.

Atthi puthujjanassa aññāṇaṃ, atthi tassa satthari aññāṇaṃ, dhamme aññāṇaṃ, saṅghe aññāṇaṃ…pe… idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti ? Āmantā. Atthi arahato aññāṇaṃ, atthi tassa satthari aññāṇaṃ, dhamme aññāṇaṃ, saṅghe aññāṇaṃ…pe… idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti? Na hevaṃ vattabbe.

阿羅漢有無知嗎?是的。阿羅漢有無知、無知的障礙、無知的依附、無知的潛流、無知的圍繞、無知的羈絆、無知的障礙嗎?不應如此說。阿羅漢沒有無知、無知的障礙、無知的依附、無知的潛流、無知的圍繞、無知的羈絆、無知的障礙嗎?是的。如果阿羅漢沒有無知、無知的障礙、無知的依附、無知的潛流、無知的圍繞、無知的羈絆、無知的障礙,那麼就不應該說"阿羅漢有無知"。凡夫有無知嗎?他有無知、無知的障礙、無知的依附、無知的潛流、無知的圍繞、無知的羈絆、無知的障礙嗎?是的。阿羅漢有無知嗎?他有無知、無知的障礙、無知的依附、無知的潛流、無知的圍繞、無知的羈絆、無知的障礙嗎?不應如此說。阿羅漢有無知嗎?他沒有無知、無知的障礙、無知的依附、無知的潛流、無知的圍繞、無知的羈絆、無知的障礙嗎?是的。凡夫有無知嗎?他沒有無知、無知的障礙、無知的依附、無知的潛流、無知的圍繞、無知的羈絆、無知的障礙嗎?不應如此說。阿羅漢有無知嗎?是的。阿羅漢若有無知的表現,會殺生、偷盜、妄語、惡口、粗語、兩舌、破壞和諧、偷竊、做一切不善之事、侵犯他人、進行村莊的殺戮、進行城鎮的殺戮嗎?不應如此說。凡夫有無知嗎?凡夫若有無知的表現,會殺生、偷盜、妄語...進行村莊的殺戮、進行城鎮的殺戮嗎?是的。阿羅漢有無知嗎?阿羅漢若有無知的表現,會殺生、偷盜...進行村莊的殺戮、進行城鎮的殺戮嗎?不應如此說。阿羅漢有無知嗎?他沒有無知的表現,不會殺生、偷盜...進行村莊的殺戮、進行城鎮的殺戮嗎?是的。凡夫有無知嗎?他沒有無知的表現,不會殺生、偷盜...進行村莊的殺戮、進行城鎮的殺戮嗎?不應如此說。阿羅漢有無知嗎?是的。阿羅漢有關於老師的無知、關於法的無知、關於僧團的無知、關於戒律的無知、關於過去的無知、關於未來的無知、關於過去未來的無知、關於因緣法的無知嗎?不應如此說。阿羅漢沒有關於老師的無知、關於法的無知、關於僧團的無知、關於戒律的無知、關於過去的無知、關於未來的無知、關於過去未來的無知、關於因緣法的無知嗎?是的。如果阿羅漢沒有關於老師的無知、關於法的無知、關於僧團的無知...關於因緣法的無知,那麼就不應該說"阿羅漢有無知"。凡夫有無知嗎?他有關於老師的無知、關於法的無知、關於僧團的無知...關於因緣法的無知嗎?是的。阿羅漢有無知嗎?他有關於老師的無知、關於法的無知、關於僧團的無知...關於因緣法的無知嗎?不應如此說。

Atthi arahato aññāṇaṃ, natthi tassa satthari aññāṇaṃ, dhamme aññāṇaṃ, saṅghe aññāṇaṃ…pe… idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti? Āmantā. Atthi puthujjanassa aññāṇaṃ, natthi tassa satthari aññāṇaṃ, dhamme aññāṇaṃ, saṅghe aññāṇaṃ…pe… idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti? Na hevaṃ vattabbe.

Atthi arahato aññāṇanti? Āmantā. Nanu arahato rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammoti? Āmantā. Hañci arahato rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, no ca vata re vattabbe – 『『atthi arahato aññāṇa』』nti.

Atthi arahato aññāṇanti? Āmantā. Nanu arahato doso pahīno…pe… moho pahīno…pe… anottappaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammanti? Āmantā. Hañci arahato anottappaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ, no ca vata re vattabbe – 『『atthi arahato aññāṇa』』nti.

Atthi arahato aññāṇanti? Āmantā. Nanu arahato rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitāti? Āmantā. Hañci arahato rāgappahānāya bojjhaṅgā bhāvitā, no ca vata re vattabbe – 『『atthi arahato aññāṇa』』nti.

Atthi arahato aññāṇanti? Āmantā. Nanu arahato dosappahānāya…pe… mohappahānāya…pe… anottappapahānāya maggo bhāvito …pe… bojjhaṅgā bhāvitāti? Āmantā . Hañci arahato anottappapahānāya bojjhaṅgā bhāvitā, no ca vata re vattabbe – 『『atthi arahato aññāṇa』』nti.

Atthi arahato aññāṇanti? Āmantā. Nanu arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikatanti? Āmantā. Hañci arahā vītarāgo…pe… sacchikātabbaṃ sacchikataṃ, no ca vata re vattabbe – 『『atthi arahato aññāṇa』』nti.

阿羅漢有無知嗎?他沒有關於老師的無知、關於法的無知、關於僧團的無知...關於因緣法的無知嗎?是的。凡夫有無知嗎?他沒有關於老師的無知、關於法的無知、關於僧團的無知...關於因緣法的無知嗎?不應如此說。 315. 阿羅漢有無知嗎?是的。難道阿羅漢的貪慾不是已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起了嗎?是的。如果阿羅漢的貪慾已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起,那麼就不應該說"阿羅漢有無知"。阿羅漢有無知嗎?是的。難道阿羅漢的嗔恚不是已經斷除...癡不是已經斷除...無愧不是已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起了嗎?是的。如果阿羅漢的無愧已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起,那麼就不應該說"阿羅漢有無知"。阿羅漢有無知嗎?是的。難道阿羅漢爲了斷除貪慾而修行的道路不存在嗎...覺支不存在嗎?是的。如果阿羅漢爲了斷除貪慾而修習的覺支存在,那麼就不應該說"阿羅漢有無知"。阿羅漢有無知嗎?是的。難道阿羅漢爲了斷除嗔恚...爲了斷除愚癡...爲了斷除無愧而修行的道路不存在嗎...覺支不存在嗎?是的。如果阿羅漢爲了斷除無愧而修習的覺支存在,那麼就不應該說"阿羅漢有無知"。阿羅漢有無知嗎?是的。難道阿羅漢不是無貪、無嗔、無癡...可證實者已證實了嗎?是的。如果阿羅漢是無貪...可證實者已證實,那麼就不應該說"阿羅漢有無知"。

Atthi arahato aññāṇanti? Sadhammakusalassa arahato atthi aññāṇaṃ, paradhammakusalassa arahato natthi aññāṇanti. Sadhammakusalassa arahato atthi aññāṇanti? Āmantā. Paradhammakusalassa arahato atthi aññāṇanti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato natthi aññāṇanti? Āmantā. Sadhammakusalassa arahato natthi aññāṇanti? Na hevaṃ vattabbe…pe….

Sadhammakusalassa arahato rāgo pahīno, atthi tassa aññāṇanti? Āmantā. Paradhammakusalassa arahato rāgo pahīno, atthi tassa aññāṇanti? Na hevaṃ vattabbe…pe….

Sadhammakusalassa arahato doso pahīno…pe… moho pahīno…pe… anottappaṃ pahīnaṃ, atthi tassa aññāṇanti? Āmantā. Paradhammakusalassa arahato anottappaṃ pahīnaṃ, atthi tassa aññāṇanti? Na hevaṃ vattabbe…pe….

Sadhammakusalassa arahato rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā, atthi tassa aññāṇanti? Āmantā. Paradhammakusalassa arahato rāgappahānāya bojjhaṅgā bhāvitā, atthi tassa aññāṇanti? Na hevaṃ vattabbe…pe….

Sadhammakusalassa arahato dosappahānāya…pe… mohappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā, atthi tassa aññāṇanti? Āmantā. Paradhammakusalassa arahato anottappapahānāya bojjhaṅgā bhāvitā, atthi tassa aññāṇanti? Na hevaṃ vattabbe…pe….

Sadhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, atthi tassa aññāṇanti? Āmantā. Paradhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, atthi tassa aññāṇanti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato rāgo pahīno, natthi tassa aññāṇanti? Āmantā. Sadhammakusalassa arahato rāgo pahīno, natthi tassa aññāṇanti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato doso pahīno…pe… moho pahīno…pe… anottappaṃ pahīnaṃ, natthi tassa aññāṇanti? Āmantā. Sadhammakusalassa arahato anottappaṃ pahīnaṃ, natthi tassa aññāṇanti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… dosappahānāya mohappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā, natthi tassa aññāṇanti? Āmantā. Sadhammakusalassa arahato anottappapahānāya bojjhaṅgā bhāvitā, natthi tassa aññāṇanti? Na hevaṃ vattabbe…pe….

Paradhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, natthi tassa aññāṇanti? Āmantā . Sadhammakusalo arahā vītarāgo vītadoso vītamoho …pe… sacchikātabbaṃ sacchikataṃ, natthi tassa aññāṇanti? Na hevaṃ vattabbe…pe….

Atthi arahato aññāṇanti? Āmantā. Nanu vuttaṃ bhagavatā – 『『jānatohaṃ [jānatāhaṃ (sī.), jānatvāhaṃ (syā. pī. ka.)], bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? 『Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo, iti vedanā…pe… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo』ti – evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī』』ti [saṃ. ni. 3.101; itivu. 102; saṃ. ni.
阿羅漢有無知嗎?善於自法的阿羅漢有無知,善於他法的阿羅漢沒有無知。善於自法的阿羅漢有無知嗎?是的。善於他法的阿羅漢有無知嗎?不應如此說... 善於他法的阿羅漢沒有無知嗎?是的。善於自法的阿羅漢沒有無知嗎?不應如此說... 善於自法的阿羅漢斷除了貪慾,他有無知嗎?是的。善於他法的阿羅漢斷除了貪慾,他有無知嗎?不應如此說... 善於自法的阿羅漢斷除了嗔恚...斷除了愚癡...斷除了無愧,他有無知嗎?是的。善於他法的阿羅漢斷除了無愧,他有無知嗎?不應如此說... 善於自法的阿羅漢爲了斷除貪慾而修行了道路...修習了覺支,他有無知嗎?是的。善於他法的阿羅漢爲了斷除貪慾而修習了覺支,他有無知嗎?不應如此說... 善於自法的阿羅漢爲了斷除嗔恚...爲了斷除愚癡...爲了斷除無愧而修行了道路...修習了覺支,他有無知嗎?是的。善於他法的阿羅漢爲了斷除無愧而修習了覺支,他有無知嗎?不應如此說... 善於自法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他有無知嗎?是的。善於他法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他有無知嗎?不應如此說... 善於他法的阿羅漢斷除了貪慾,他沒有無知嗎?是的。善於自法的阿羅漢斷除了貪慾,他沒有無知嗎?不應如此說... 善於他法的阿羅漢斷除了嗔恚...斷除了愚癡...斷除了無愧,他沒有無知嗎?是的。善於自法的阿羅漢斷除了無愧,他沒有無知嗎?不應如此說... 善於他法的阿羅漢爲了斷除貪慾而修行了道路...修習了覺支...爲了斷除嗔恚、爲了斷除愚癡...爲了斷除無愧而修行了道路...修習了覺支,他沒有無知嗎?是的。善於自法的阿羅漢爲了斷除無愧而修習了覺支,他沒有無知嗎?不應如此說... 善於他法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他沒有無知嗎?是的。善於自法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他沒有無知嗎?不應如此說...
阿羅漢有無知嗎?是的。世尊不是說過:"諸比丘,我說知者、見者能滅盡煩惱,非不知者、非不見者。諸比丘,知什麼、見什麼能滅盡煩惱呢?'這是色,這是色的生起,這是色的滅盡;這是受...這是想...這是行...這是識,這是識的生起,這是識的滅盡'——諸比丘,如此知、如此見,能滅盡煩惱。"

5.1095]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato aññāṇa』』nti.

Atthi arahato aññāṇanti? Āmantā. Nanu vuttaṃ bhagavatā – 『『jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? 『Idaṃ dukkha』nti – bhikkhave, jānato passato āsavānaṃ khayo hoti, 『ayaṃ dukkhasamudayo』ti – jānato passato āsavānaṃ khayo hoti, 『ayaṃ dukkhanirodho』ti – jānato passato āsavānaṃ khayo hoti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti – jānato passato āsavānaṃ khayo hoti. Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī』』ti [saṃ. ni. 5.1095]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato aññāṇa』』nti.

Atthi arahato aññāṇanti? Āmantā. Nanu vuttaṃ bhagavatā – 『『sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya, sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā』』ti [saṃ. ni. 4.26; itivu. 7 itivuttakepi]! Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato aññāṇa』』nti.

Atthi arahato aññāṇanti? Āmantā. Nanu vuttaṃ bhagavatā –

『『Sahāvassa dassanasampadāya,

Tayassu dhammā jahitā bhavanti;

Sakkāyadiṭṭhī vicikicchitañca,

Sīlabbataṃ vāpi yadatthi kiñci;

Catūhapāyehi ca vippamutto,

Chaccābhiṭhānāni abhabba kātu』』nti.

Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato aññāṇa』』nti.

Atthi arahato aññāṇanti? Āmantā. Nanu vuttaṃ bhagavatā – 『『yasmiṃ, bhikkhave, samaye ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』nti, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso』』ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato aññāṇa』』nti.

Na vattabbaṃ – 『『atthi arahato aññāṇa』』nti? Āmantā. Nanu arahā itthipurisānaṃ nāmagottaṃ na jāneyya, maggāmaggaṃ na jāneyya, tiṇakaṭṭhavanappatīnaṃ nāmaṃ na jāneyyāti? Āmantā. Hañci arahā itthipurisānaṃ nāmagottaṃ na jāneyya, maggāmaggaṃ na jāneyya, tiṇakaṭṭhavanappatīnaṃ nāmaṃ na jāneyya, tena vata re vattabbe – 『『atthi arahato aññāṇa』』nti.

Arahā itthipurisānaṃ nāmagottaṃ na jāneyya, maggāmaggaṃ na jāneyya, tiṇakaṭṭhavanappatīnaṃ nāmaṃ na jāneyyāti, atthi arahato aññāṇanti? Āmantā. Arahā sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā na jāneyyāti? Na hevaṃ vattabbe…pe….

Aññāṇakathā niṭṭhitā.

Dutiyavaggo

(12) 3. Kaṅkhākathā

這確實是經文嗎?是的。那麼就不應該說"阿羅漢有無知"。阿羅漢有無知嗎?是的。世尊不是說過:"諸比丘,我說知者、見者能滅盡煩惱,非不知者、非不見者。諸比丘,知什麼、見什麼能滅盡煩惱呢?諸比丘,'這是苦'——知者、見者能滅盡煩惱;'這是苦因'——知者、見者能滅盡煩惱;'這是苦滅'——知者、見者能滅盡煩惱;'這是導向苦滅之道'——知者、見者能滅盡煩惱。諸比丘,如此知、如此見,能滅盡煩惱。"這確實是經文嗎?是的。那麼就不應該說"阿羅漢有無知"。阿羅漢有無知嗎?是的。世尊不是說過:"諸比丘,不能完全了知、遍知、離貪、斷除一切,就不能滅盡苦;諸比丘,能完全了知、遍知、離貪、斷除一切,就能滅盡苦。"這確實是經文嗎?是的。那麼就不應該說"阿羅漢有無知"。阿羅漢有無知嗎?是的。世尊不是說過: "當他獲得見的圓滿時, 三法被斷除: 身見、疑惑, 以及任何戒禁取; 他從四惡道解脫, 不可能造六種大罪。" 這確實是經文嗎?是的。那麼就不應該說"阿羅漢有無知"。阿羅漢有無知嗎?是的。世尊不是說過:"諸比丘,當聖弟子生起無垢、清凈的法眼時——'凡是生起之法,都是滅盡之法'——諸比丘,隨著見的生起,聖弟子斷除三結:身見、疑惑、戒禁取。"這確實是經文嗎?是的。那麼就不應該說"阿羅漢有無知"。不應該說"阿羅漢有無知"嗎?是的。難道阿羅漢不會不知道男女的姓名,不會不知道道路,不會不知道草木樹林的名稱嗎?是的。如果阿羅漢不知道男女的姓名,不知道道路,不知道草木樹林的名稱,那麼就應該說"阿羅漢有無知"。阿羅漢不知道男女的姓名,不知道道路,不知道草木樹林的名稱,所以阿羅漢有無知嗎?是的。阿羅漢不知道預流果、一來果、不還果或阿羅漢果嗎?不應如此說... 關於無知的論述結束。 2. 第二品 (12) 3. 關於疑惑的論述

Atthi arahato kaṅkhāti? Āmantā. Atthi arahato vicikicchā vicikicchāpariyuṭṭhānaṃ vicikicchāsaṃyojanaṃ vicikicchānīvaraṇanti? Na hevaṃ vattabbe…pe….

Natthi arahato vicikicchā vicikicchāpariyuṭṭhānaṃ vicikicchāsaṃyojanaṃ vicikicchānīvaraṇanti? Āmantā. Hañci natthi arahato vicikicchā vicikicchāpariyuṭṭhānaṃ vicikicchāsaṃyojanaṃ vicikicchānīvaraṇaṃ, no ca vata re vattabbe – 『『atthi arahato kaṅkhā』』ti.

Atthi puthujjanassa kaṅkhā, atthi tassa vicikicchā vicikicchāpariyuṭṭhānaṃ vicikicchāsaṃyojanaṃ vicikicchānīvaraṇanti? Āmantā. Atthi arahato kaṅkhā, atthi tassa vicikicchā vicikicchāpariyuṭṭhānaṃ vicikicchāsaṃyojanaṃ vicikicchānīvaraṇanti? Na hevaṃ vattabbe…pe….

Atthi arahato kaṅkhā, natthi tassa vicikicchā vicikicchāpariyuṭṭhānaṃ vicikicchāsaṃyojanaṃ vicikicchānīvaraṇanti? Āmantā . Atthi puthujjanassa kaṅkhā, natthi tassa vicikicchā vicikicchāpariyuṭṭhānaṃ vicikicchāsaṃyojanaṃ vicikicchānīvaraṇanti? Na hevaṃ vattabbe…pe….

Atthi arahato kaṅkhāti? Āmantā. Atthi arahato satthari kaṅkhā, dhamme kaṅkhā, saṅghe kaṅkhā, sikkhāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhāti? Na hevaṃ vattabbe.

Natthi arahato satthari kaṅkhā, dhamme kaṅkhā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhāti ? Āmantā. Hañci natthi arahato satthari kaṅkhā, dhamme kaṅkhā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā, no ca vata re vattabbe – 『『atthi arahato kaṅkhā』』ti.

Atthi puthujjanassa kaṅkhā, atthi tassa satthari kaṅkhā, dhamme kaṅkhā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhāti? Āmantā. Atthi arahato kaṅkhā, atthi tassa satthari kaṅkhā, dhamme kaṅkhā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhāti? Na hevaṃ vattabbe.

Atthi arahato kaṅkhā, natthi tassa satthari kaṅkhā, dhamme kaṅkhā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhāti? Āmantā. Atthi puthujjanassa kaṅkhā, natthi tassa satthari kaṅkhā, dhamme kaṅkhā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhāti? Na hevaṃ vattabbe.

Atthi arahato kaṅkhāti? Āmantā . Nanu arahato rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammoti? Āmantā. Hañci arahato rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, no ca vata re vattabbe – 『『atthi arahato kaṅkhā』』ti.

Atthi arahato kaṅkhāti? Āmantā. Nanu arahato doso pahīno…pe… moho pahīno…pe… anottappaṃ pahīnaṃ…pe… rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… dosappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā; nanu arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikatanti? Āmantā. Hañci arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, no ca vata re vattabbe – 『『atthi arahato kaṅkhā』』ti.

阿羅漢有疑惑嗎?是的。阿羅漢有疑惑、疑惑的圍繞、疑惑的羈絆、疑惑的障礙嗎?不應如此說... 阿羅漢沒有疑惑、疑惑的圍繞、疑惑的羈絆、疑惑的障礙嗎?是的。如果阿羅漢沒有疑惑、疑惑的圍繞、疑惑的羈絆、疑惑的障礙,那麼就不應該說"阿羅漢有疑惑"。凡夫有疑惑嗎?他有疑惑、疑惑的圍繞、疑惑的羈絆、疑惑的障礙嗎?是的。阿羅漢有疑惑嗎?他有疑惑、疑惑的圍繞、疑惑的羈絆、疑惑的障礙嗎?不應如此說... 阿羅漢有疑惑嗎?他沒有疑惑、疑惑的圍繞、疑惑的羈絆、疑惑的障礙嗎?是的。凡夫有疑惑嗎?他沒有疑惑、疑惑的圍繞、疑惑的羈絆、疑惑的障礙嗎?不應如此說... 阿羅漢有疑惑嗎?是的。阿羅漢有關於老師的疑惑、關於法的疑惑、關於僧團的疑惑、關於戒律的疑惑、關於過去的疑惑、關於未來的疑惑、關於過去未來的疑惑、關於因緣法的疑惑嗎?不應如此說。阿羅漢沒有關於老師的疑惑、關於法的疑惑...關於因緣法的疑惑嗎?是的。如果阿羅漢沒有關於老師的疑惑、關於法的疑惑...關於因緣法的疑惑,那麼就不應該說"阿羅漢有疑惑"。凡夫有疑惑嗎?他有關於老師的疑惑、關於法的疑惑...關於因緣法的疑惑嗎?是的。阿羅漢有疑惑嗎?他有關於老師的疑惑、關於法的疑惑...關於因緣法的疑惑嗎?不應如此說。阿羅漢有疑惑嗎?他沒有關於老師的疑惑、關於法的疑惑...關於因緣法的疑惑嗎?是的。凡夫有疑惑嗎?他沒有關於老師的疑惑、關於法的疑惑...關於因緣法的疑惑嗎?不應如此說。
阿羅漢有疑惑嗎?是的。難道阿羅漢的貪慾不是已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起了嗎?是的。如果阿羅漢的貪慾已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起,那麼就不應該說"阿羅漢有疑惑"。阿羅漢有疑惑嗎?是的。難道阿羅漢的嗔恚不是已經斷除...癡不是已經斷除...無愧不是已經斷除...爲了斷除貪慾而修行的道路不存在嗎...覺支不存在嗎...爲了斷除嗔恚...爲了斷除無愧而修行的道路不存在嗎...覺支不存在嗎;難道阿羅漢不是無貪、無嗔、無癡...可證實者已證實了嗎?是的。如果阿羅漢是無貪、無嗔、無癡...可證實者已證實,那麼就不應該說"阿羅漢有疑惑"。
Atthi arahato kaṅkhāti? Sadhammakusalassa arahato atthi kaṅkhā, paradhammakusalassa arahato natthi kaṅkhāti. Sadhammakusalassa arahato atthi kaṅkhāti? Āmantā. Paradhammakusalassa arahato atthi kaṅkhāti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato natthi kaṅkhāti? Āmantā. Sadhammakusalassa arahato natthi kaṅkhāti? Na hevaṃ vattabbe…pe….

Sadhammakusalassa arahato rāgo pahīno, atthi tassa kaṅkhāti? Āmantā. Paradhammakusalassa arahato rāgo pahīno, atthi tassa kaṅkhāti? Na hevaṃ vattabbe…pe….

Sadhammakusalassa arahato doso pahīno…pe… moho pahīno…pe… anottappaṃ pahīnaṃ…pe… rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… dosappahānāya…pe… mohappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… sadhammakusalo arahā vītarāgo vītadoso vītamoho …pe… sacchikātabbaṃ sacchikataṃ, atthi tassa kaṅkhāti? Āmantā. Paradhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, atthi tassa kaṅkhāti? Na hevaṃ vattabbe…pe… paradhammakusalassa arahato rāgo pahīno, natthi tassa kaṅkhāti? Āmantā. Sadhammakusalassa arahato rāgo pahīno, natthi tassa kaṅkhāti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato doso pahīno…pe… moho pahīno…pe… anottappaṃ pahīnaṃ…pe… rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… dosappahānāya…pe… mohappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… paradhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, natthi tassa kaṅkhāti? Āmantā. Sadhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, natthi tassa kaṅkhāti? Na hevaṃ vattabbe…pe….

阿羅漢有疑惑嗎?善於自法的阿羅漢有疑惑,善於他法的阿羅漢沒有疑惑。善於自法的阿羅漢有疑惑嗎?是的。善於他法的阿羅漢有疑惑嗎?不應如此說... 善於他法的阿羅漢沒有疑惑嗎?是的。善於自法的阿羅漢沒有疑惑嗎?不應如此說... 善於自法的阿羅漢斷除了貪慾,他有疑惑嗎?是的。善於他法的阿羅漢斷除了貪慾,他有疑惑嗎?不應如此說... 善於自法的阿羅漢斷除了嗔恚...斷除了愚癡...斷除了無愧...爲了斷除貪慾而修行了道路...修習了覺支...爲了斷除嗔恚...爲了斷除愚癡...爲了斷除無愧而修行了道路...修習了覺支...善於自法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他有疑惑嗎?是的。善於他法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他有疑惑嗎?不應如此說...善於他法的阿羅漢斷除了貪慾,他沒有疑惑嗎?是的。善於自法的阿羅漢斷除了貪慾,他沒有疑惑嗎?不應如此說... 善於他法的阿羅漢斷除了嗔恚...斷除了愚癡...斷除了無愧...爲了斷除貪慾而修行了道路...修習了覺支...爲了斷除嗔恚...爲了斷除愚癡...爲了斷除無愧而修行了道路...修習了覺支...善於他法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他沒有疑惑嗎?是的。善於自法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他沒有疑惑嗎?不應如此說...
Atthi arahato kaṅkhāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato! Kiñca, bhikkhave , jānato kiṃ passato āsavānaṃ khayo hoti ? 『Iti rūpaṃ』…pe… 『iti viññāṇassa atthaṅgamo』ti – evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī』』ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato kaṅkhā』』ti.

Atthi arahato kaṅkhāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato! Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? 『Idaṃ dukkha』nti, bhikkhave…pe… 『ayaṃ dukkhanirodhagāminī paṭipadā』ti jānato passato āsavānaṃ khayo hoti. Evaṃ kho , bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī』』ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato kaṅkhā』』ti.

Atthi arahato kaṅkhāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā』』ti! Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato kaṅkhā』』ti.

Atthi arahato kaṅkhāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『sahāvassa dassanasampadāya …pe… chaccābhiṭhānāni abhabba kātu』』nti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato kaṅkhā』』ti.

Atthi arahato kaṅkhāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『yasmiṃ, bhikkhave, samaye ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』nti, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso』』ti! Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato kaṅkhā』』ti.

Atthi arahato kaṅkhāti? Āmantā. Nanu vuttaṃ bhagavatā –

『『Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā,

Yato pajānāti sahetudhammanti.

『『Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā,

Yato khayaṃ paccayānaṃ avedīti.

『『Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa;

Vidhūpayaṃ tiṭṭhati mārasenaṃ,

Sūriyova [suriyova (sī. syā. kaṃ. pī.)] obhāsayamantalikkhanti [mahāva. 3; udā. 3].

『『Yā kāci kaṅkhā idha vā huraṃ vā,

Sakavediyā vā paravediyā vā;

Jhāyino [ye jhāyino (udāne)] tā pajahanti sabbā,

Ātāpino brahmacariyaṃ carantāti [udā. 47 udānepi].

『『Ye kaṅkhāsamatikkantā, kaṅkhābhūtesu pāṇisu;

Asaṃsayā visaṃyuttā, tesu dinnaṃ mahapphalanti.

『『Etādisī dhammapakāsanettha,

Na tattha kiṃ kaṅkhati koci sāvako;

Nitthiṇṇaoghaṃ [nitiṇṇaoghaṃ (sī. ka.), nittiṇṇaoghaṃ (syā. kaṃ.)] vicikicchachinnaṃ,

Buddhaṃ namassāma jinaṃ janindā』』ti [dī. ni.

阿羅漢有疑惑嗎?是的。世尊不是說過:"諸比丘,我說知者、見者能滅盡煩惱,非不知者、非不見者。諸比丘,知什麼、見什麼能滅盡煩惱呢?'這是色'...'這是識的滅盡'——諸比丘,如此知、如此見,能滅盡煩惱。"這確實是經文嗎?是的。那麼就不應該說"阿羅漢有疑惑"。阿羅漢有疑惑嗎?是的。世尊不是說過:"諸比丘,我說知者、見者能滅盡煩惱,非不知者、非不見者。諸比丘,知什麼、見什麼能滅盡煩惱呢?諸比丘,'這是苦'...'這是導向苦滅之道'——知者、見者能滅盡煩惱。諸比丘,如此知、如此見,能滅盡煩惱。"這確實是經文嗎?是的。那麼就不應該說"阿羅漢有疑惑"。阿羅漢有疑惑嗎?是的。世尊不是說過:"諸比丘,不能完全了知、遍知、離貪、斷除一切,就不能滅盡苦;諸比丘,能完全了知、遍知、離貪、斷除一切,就能滅盡苦。"這確實是經文嗎?是的。那麼就不應該說"阿羅漢有疑惑"。阿羅漢有疑惑嗎?是的。世尊不是說過:"當他獲得見的圓滿時...不可能造六種大罪。"這確實是經文嗎?是的。那麼就不應該說"阿羅漢有疑惑"。阿羅漢有疑惑嗎?是的。世尊不是說過:"諸比丘,當聖弟子生起無垢、清凈的法眼時——'凡是生起之法,都是滅盡之法'——諸比丘,隨著見的生起,聖弟子斷除三結:身見、疑惑、戒禁取。"這確實是經文嗎?是的。那麼就不應該說"阿羅漢有疑惑"。阿羅漢有疑惑嗎?是的。世尊不是說過: "當諸法顯現時, 對於精進禪修的婆羅門; 他的一切疑惑都消除, 因為他了知諸法及其因。當諸法顯現時, 對於精進禪修的婆羅門; 他的一切疑惑都消除, 因為他知道諸緣的滅盡。當諸法顯現時, 對於精進禪修的婆羅門; 他驅散魔軍而安住, 如太陽照亮虛空。無論此世或他世的任何疑惑, 自己所知或他人所知的; 禪修者都能斷除一切, 精進修行梵行者。超越疑惑的人們, 對於疑惑的眾生; 無疑惑、解脫, 施予他們得大果報。如此的法的宣說, 沒有任何弟子會懷疑; 我們禮敬已度疑惑之流、斷除疑惑的佛陀, 人中勝者。"

2.354].

Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato kaṅkhā』』ti.

Na vattabbaṃ – 『『atthi arahato kaṅkhā』』ti? Āmantā. Nanu arahā itthipurisānaṃ nāmagotte kaṅkheyya, maggāmagge kaṅkheyya, tiṇakaṭṭhavanappatīnaṃ nāme kaṅkheyyā』』ti? Āmantā. Hañci arahā itthipurisānaṃ nāmagotte kaṅkheyya, maggāmagge kaṅkheyya, tiṇakaṭṭhavanappatīnaṃ nāme kaṅkheyya; tena vata re vattabbe – 『『atthi arahato kaṅkhā』』ti.

Arahā itthipurisānaṃ nāmagotte kaṅkheyya, maggāmagge kaṅkheyya, tiṇakaṭṭhavanappatīnaṃ nāme kaṅkheyyāti, atthi arahato kaṅkhāti? Āmantā. Arahā sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā kaṅkheyyāti? Na hevaṃ vattabbe…pe….

Kaṅkhākathā niṭṭhitā.

Dutiyavaggo

(13) 4. Paravitāraṇakathā

這確實是經文嗎?是的。那麼就不應該說"阿羅漢有疑惑"。不應該說"阿羅漢有疑惑"嗎?是的。難道阿羅漢不會對男女的姓名產生疑惑,不會對道路產生疑惑,不會對草木樹林的名稱產生疑惑嗎?是的。如果阿羅漢會對男女的姓名產生疑惑,會對道路產生疑惑,會對草木樹林的名稱產生疑惑;那麼就應該說"阿羅漢有疑惑"。阿羅漢會對男女的姓名產生疑惑,會對道路產生疑惑,會對草木樹林的名稱產生疑惑,所以阿羅漢有疑惑嗎?是的。阿羅漢會對預流果、一來果、不還果或阿羅漢果產生疑惑嗎?不應如此說... 關於疑惑的論述結束。 2. 第二品 (13) 4. 關於他人度脫的論述

Atthi arahato paravitāraṇāti? Āmantā . Arahā paraneyyo parapattiyo parapaccayo parapaṭibaddhabhū, na jānāti na passati sammūḷho asampajānoti? Na hevaṃ vattabbe…pe….

Nanu arahā na paraneyyo na parapattiyo na parapaccayo na parapaṭibaddhabhū jānāti passati asammūḷho sampajānoti? Āmantā. Hañci arahā na paraneyyo na parapattiyo na parapaccayo na parapaṭibaddhabhū, jānāti passati asammūḷho sampajāno, no ca vata re vattabbe – 『『atthi arahato paravitāraṇā』』ti.

Atthi puthujjanassa paravitāraṇā, so ca paraneyyo parapattiyo parapaccayo parapaṭibaddhabhū, na jānāti na passati sammūḷho asampajānoti? Āmantā. Atthi arahato paravitāraṇā, so ca paraneyyo parapattiyo parapaccayo parapaṭibaddhabhū, na jānāti na passati sammūḷho asampajānoti? Na hevaṃ vattabbe…pe….

Atthi arahato paravitāraṇā, so ca na paraneyyo na parapattiyo na parapaccayo na parapaṭibaddhabhū, jānāti passati asammūḷho sampajānoti? Āmantā. Atthi puthujjanassa paravitāraṇā, so ca na paraneyyo na parapattiyo na parapaccayo na parapaṭibaddhabhū, jānāti passati asammūḷho sampajānoti? Na hevaṃ vattabbe…pe….

Atthi arahato paravitāraṇāti? Āmantā. Atthi arahato satthari paravitāraṇā, dhamme paravitāraṇā, saṅghe paravitāraṇā, sikkhāya paravitāraṇā, pubbante paravitāraṇā, aparante paravitāraṇā, pubbantāparante paravitāraṇā, idappaccayatāpaṭiccasamuppannesu dhammesu paravitāraṇāti? Na hevaṃ vattabbe…pe….

Natthi arahato satthari paravitāraṇā, dhamme paravitāraṇā…pe… idapaccayatāpaṭiccasamuppannesu dhammesu paravitāraṇāti? Āmantā. Hañci natthi arahato satthari paravitāraṇā, dhamme paravitāraṇā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu paravitāraṇā, no ca vata re vattabbe – 『『atthi arahato paravitāraṇā』』ti.

Atthi puthujjanassa paravitāraṇā, atthi tassa satthari paravitāraṇā, dhamme paravitāraṇā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu paravitāraṇāti? Āmantā. Atthi arahato paravitāraṇā, atthi tassa satthari paravitāraṇā, dhamme paravitāraṇā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu paravitāraṇāti? Na hevaṃ vattabbe…pe….

Atthi arahato paravitāraṇā, natthi tassa satthari paravitāraṇā, dhamme paravitāraṇā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu paravitāraṇāti? Āmantā. Atthi puthujjanassa paravitāraṇā, natthi tassa satthari paravitāraṇā, dhamme paravitāraṇā…pe… idappaccayatāpaṭiccasamuppannesu dhammesu paravitāraṇāti? Na hevaṃ vattabbe…pe….

阿羅漢有依靠他人度脫嗎?是的。阿羅漢是被他人引導的、依賴他人的、依靠他人的、受制於他人的,不知不見、愚癡、不正知嗎?不應如此說... 難道阿羅漢不是不被他人引導的、不依賴他人的、不依靠他人的、不受制於他人的,知道、看見、不愚癡、正知嗎?是的。如果阿羅漢是不被他人引導的、不依賴他人的、不依靠他人的、不受制於他人的,知道、看見、不愚癡、正知,那麼就不應該說"阿羅漢有依靠他人度脫"。凡夫有依靠他人度脫嗎?他是被他人引導的、依賴他人的、依靠他人的、受制於他人的,不知不見、愚癡、不正知嗎?是的。阿羅漢有依靠他人度脫嗎?他是被他人引導的、依賴他人的、依靠他人的、受制於他人的,不知不見、愚癡、不正知嗎?不應如此說... 阿羅漢有依靠他人度脫嗎?他是不被他人引導的、不依賴他人的、不依靠他人的、不受制於他人的,知道、看見、不愚癡、正知嗎?是的。凡夫有依靠他人度脫嗎?他是不被他人引導的、不依賴他人的、不依靠他人的、不受制於他人的,知道、看見、不愚癡、正知嗎?不應如此說... 阿羅漢有依靠他人度脫嗎?是的。阿羅漢在老師方面有依靠他人度脫嗎,在法方面有依靠他人度脫嗎,在僧團方面有依靠他人度脫嗎,在戒律方面有依靠他人度脫嗎,在過去方面有依靠他人度脫嗎,在未來方面有依靠他人度脫嗎,在過去未來方面有依靠他人度脫嗎,在因緣法方面有依靠他人度脫嗎?不應如此說... 阿羅漢在老師方面沒有依靠他人度脫嗎,在法方面沒有依靠他人度脫嗎...在因緣法方面沒有依靠他人度脫嗎?是的。如果阿羅漢在老師方面沒有依靠他人度脫,在法方面沒有依靠他人度脫...在因緣法方面沒有依靠他人度脫,那麼就不應該說"阿羅漢有依靠他人度脫"。凡夫有依靠他人度脫嗎?他在老師方面有依靠他人度脫嗎,在法方面有依靠他人度脫嗎...在因緣法方面有依靠他人度脫嗎?是的。阿羅漢有依靠他人度脫嗎?他在老師方面有依靠他人度脫嗎,在法方面有依靠他人度脫嗎...在因緣法方面有依靠他人度脫嗎?不應如此說... 阿羅漢有依靠他人度脫嗎?他在老師方面沒有依靠他人度脫嗎,在法方面沒有依靠他人度脫嗎...在因緣法方面沒有依靠他人度脫嗎?是的。凡夫有依靠他人度脫嗎?他在老師方面沒有依靠他人度脫嗎,在法方面沒有依靠他人度脫嗎...在因緣法方面沒有依靠他人度脫嗎?不應如此說...
Atthi arahato paravitāraṇāti? Āmantā. Nanu arahato rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammoti? Āmantā. Hañci arahato rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, no ca vata re vattabbe – 『『atthi arahato paravitāraṇā』』ti.

Atthi arahato paravitāraṇāti? Āmantā. Nanu arahato doso pahīno…pe… moho pahīno…pe… anottappaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ…pe… rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… dosappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… nanu arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikatanti? Āmantā. Hañci arahā vītarāgo vītadoso vītamoho sacchikātabbaṃ sacchikataṃ, no ca vata re vattabbe – 『『atthi arahato paravitāraṇā』』ti.

Atthi arahato paravitāraṇāti? Sadhammakusalassa arahato atthi paravitāraṇā, paradhammakusalassa arahato natthi paravitāraṇāti. Sadhammakusalassa arahato atthi paravitāraṇāti? Āmantā. Paradhammakusalassa arahato atthi paravitāraṇāti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato natthi paravitāraṇāti? Āmantā . Sadhammakusalassa arahato natthi paravitāraṇāti? Na hevaṃ vattabbe…pe….

Sadhammakusalassa arahato rāgo pahīno, atthi tassa paravitāraṇāti? Āmantā. Paradhammakusalassa arahato rāgo pahīno, atthi tassa paravitāraṇāti? Na hevaṃ vattabbe.

Sadhammakusalassa arahato doso pahīno…pe… moho pahīno…pe… anottappaṃ pahīnaṃ …pe… rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… dosappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… sadhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, atthi tassa paravitāraṇāti? Āmantā. Paradhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, atthi tassa paravitāraṇāti? Na hevaṃ vattabbe…pe….

Paradhammakusalassa arahato rāgo pahīno, natthi tassa paravitāraṇāti? Āmantā. Sadhammakusalassa arahato rāgo pahīno, natthi tassa paravitāraṇāti? Na hevaṃ vattabbe.

Paradhammakusalassa arahato doso pahīno, moho pahīno…pe… anottappaṃ pahīnaṃ…pe… rāgappahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… dosappahānāya…pe… anottappapahānāya maggo bhāvito…pe… bojjhaṅgā bhāvitā…pe… paradhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, natthi tassa paravitāraṇāti? Āmantā. Sadhammakusalo arahā vītarāgo vītadoso vītamoho…pe… sacchikātabbaṃ sacchikataṃ, natthi tassa paravitāraṇāti? Na hevaṃ vattabbe…pe….

阿羅漢有依靠他人度脫嗎?是的。難道阿羅漢的貪慾不是已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起了嗎?是的。如果阿羅漢的貪慾已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起,那麼就不應該說"阿羅漢有依靠他人度脫"。阿羅漢有依靠他人度脫嗎?是的。難道阿羅漢的嗔恚不是已經斷除...癡不是已經斷除...無愧不是已經斷除、根除、如斷多羅樹頭、成為非有、未來不再生起了嗎...爲了斷除貪慾而修行的道路不存在嗎...覺支不存在嗎...爲了斷除嗔恚...爲了斷除無愧而修行的道路不存在嗎...覺支不存在嗎...難道阿羅漢不是無貪、無嗔、無癡...可證實者已證實了嗎?是的。如果阿羅漢是無貪、無嗔、無癡...可證實者已證實,那麼就不應該說"阿羅漢有依靠他人度脫"。
阿羅漢有依靠他人度脫嗎?善於自法的阿羅漢有依靠他人度脫,善於他法的阿羅漢沒有依靠他人度脫。善於自法的阿羅漢有依靠他人度脫嗎?是的。善於他法的阿羅漢有依靠他人度脫嗎?不應如此說... 善於他法的阿羅漢沒有依靠他人度脫嗎?是的。善於自法的阿羅漢沒有依靠他人度脫嗎?不應如此說... 善於自法的阿羅漢斷除了貪慾,他有依靠他人度脫嗎?是的。善於他法的阿羅漢斷除了貪慾,他有依靠他人度脫嗎?不應如此說。善於自法的阿羅漢斷除了嗔恚...斷除了癡...斷除了無愧...爲了斷除貪慾而修行了道路...修習了覺支...爲了斷除嗔恚...爲了斷除無愧而修行了道路...修習了覺支...善於自法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他有依靠他人度脫嗎?是的。善於他法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他有依靠他人度脫嗎?不應如此說... 善於他法的阿羅漢斷除了貪慾,他沒有依靠他人度脫嗎?是的。善於自法的阿羅漢斷除了貪慾,他沒有依靠他人度脫嗎?不應如此說。善於他法的阿羅漢斷除了嗔恚,斷除了癡...斷除了無愧...爲了斷除貪慾而修行了道路...修習了覺支...爲了斷除嗔恚...爲了斷除無愧而修行了道路...修習了覺支...善於他法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他沒有依靠他人度脫嗎?是的。善於自法的阿羅漢是無貪、無嗔、無癡...可證實者已證實,他沒有依靠他人度脫嗎?不應如此說...
Atthi arahato paravitāraṇāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato! Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? 『Iti rūpaṃ』…pe… 『iti viññāṇassa atthaṅgamo』ti – evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī』』ti. Attheva suttantoti? Āmantā . Tena hi na vattabbaṃ – 『『atthi arahato paravitāraṇā』』ti.

Atthi arahato paravitāraṇāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato! Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? 『Idaṃ dukkha』nti – bhikkhave, jānato passato āsavānaṃ khayo hoti, 『ayaṃ dukkhasamudayo』ti…pe… 『ayaṃ dukkhanirodho』ti…pe… 『ayaṃ dukkhanirodhagāminī paṭipadā』ti – jānato passato āsavānaṃ khayo hoti. Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī』』ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato paravitāraṇā』』ti.

Atthi arahato paravitāraṇāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā』』ti! Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato paravitāraṇā』』ti.

Atthi arahato paravitāraṇāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『sahāvassa dassanasampadāya…pe… chaccābhiṭhānāni abhabba kātu』』nti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato paravitāraṇā』』ti.

Atthi arahato paravitāraṇāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『yasmiṃ, bhikkhave, samaye ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』nti, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso』』ti! Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato paravitāraṇā』』ti.

Atthi arahato paravitāraṇāti? Āmantā. Nanu vuttaṃ bhagavatā –

『『Nāhaṃ sahissāmi [gamissāmi (sī. syā. ka.), samīhāmi (pī.)] pamocanāya,

Kathaṅkathiṃ dhotaka kañci [kiñci (ka.)] loke;

Dhammañca seṭṭhaṃ abhijānamāno,

Evaṃ tuvaṃ oghamimaṃ taresī』』ti [su. ni. 1070 suttanipāte; cūḷani. 33 dhotakamāṇavapucchāniddesa].

Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『atthi arahato paravitāraṇā』』ti.

Na vattabbaṃ – 『『atthi arahato paravitāraṇā』』ti? Āmantā. Nanu arahato itthipurisānaṃ nāmagottaṃ pare vitāreyyuṃ, maggāmaggaṃ pare vitāreyyuṃ, tiṇakaṭṭhavanappatīnaṃ nāmaṃ pare vitāreyyunti? Āmantā. Hañci arahato itthipurisānaṃ nāmagottaṃ pare vitāreyyuṃ, maggāmaggaṃ pare vitāreyyuṃ, tiṇakaṭṭhavanappatīnaṃ nāmaṃ pare vitāreyyuṃ, tena vata re vattabbe – 『『atthi arahato paravitāraṇā』』ti.

Arahato itthipurisānaṃ nāmagottaṃ pare vitāreyyuṃ, maggāmaggaṃ pare vitāreyyuṃ, tiṇakaṭṭhavanappatīnaṃ nāmaṃ pare vitāreyyunti, atthi arahato paravitāraṇāti? Āmantā. Arahato sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā pare vitāreyyunti? Na hevaṃ vattabbe…pe….

阿羅漢有依靠他人度脫嗎?是的。難道佛陀曾說過——「我說，僧伽們，知道者、見者，阿沙瓦的滅盡，才會發生，而不知者、不見者則不會!那麼，僧伽們，知道者、見者，阿沙瓦的滅盡是如何發生的呢?『這是色』……『這是意識的滅盡』——因此，僧伽們，知道者、見者，阿沙瓦的滅盡是如此發生的。」這確實是經文嗎?是的。因此就不應該說「阿羅漢有依靠他人度脫」。阿羅漢有依靠他人度脫嗎?是的。難道佛陀曾說過——「我說，僧伽們，知道者、見者，阿沙瓦的滅盡，才會發生，而不知者、不見者則不會!那麼，僧伽們，知道者、見者，阿沙瓦的滅盡是如何發生的呢?『這是苦』——僧伽們，知道者、見者，阿沙瓦的滅盡是如此發生的，『這是苦的起因』……『這是苦的滅盡』……『這是通向苦滅的道路』——知道者、見者，阿沙瓦的滅盡是如此發生的。」這確實是經文嗎?是的。因此就不應該說「阿羅漢有依靠他人度脫」。阿羅漢有依靠他人度脫嗎?是的。難道佛陀曾說過——「一切，僧伽們，不知、不見、不勝任、少許放棄、無能于滅苦;而一切，僧伽們，知、見、勝任、放棄的，能夠滅苦。」這確實是經文嗎?是的。因此就不應該說「阿羅漢有依靠他人度脫」。阿羅漢有依靠他人度脫嗎?是的。難道佛陀曾說過——「與同伴的見證……若干的堅持是無能為力的。」這確實是經文嗎?是的。因此就不應該說「阿羅漢有依靠他人度脫」。阿羅漢有依靠他人度脫嗎?是的。難道佛陀曾說過——「在那個時候，僧伽們，貴族弟子的清凈、無污、法眼的出現——『一切有生的法，皆為滅盡』——與見證的出現，僧伽們，貴族弟子的三種束縛被斷除——我見、疑、戒律的執著。」這確實是經文嗎?是的。因此就不應該說「阿羅漢有依靠他人度脫」。阿羅漢有依靠他人度脫嗎?是的。難道佛陀曾說過——「我不忍受[我將去]解脫，如何能在世間中洗凈任何事物;而知法的最上者，正如你，能渡過這洪流。」這確實是經文嗎?是的。因此就不應該說「阿羅漢有依靠他人度脫」。不應該說「阿羅漢有依靠他人度脫」嗎?是的。難道阿羅漢不會對男女的姓名進行傳達、對道路進行傳達、對草木樹林的名稱進行傳達嗎?是的。如果阿羅漢對男女的姓名進行傳達、對道路進行傳達、對草木樹林的名稱進行傳達，那麼就應該說「阿羅漢有依靠他人度脫」。阿羅漢對男女的姓名進行傳達、對道路進行傳達、對草木樹林的名稱進行傳達，阿羅漢有依靠他人度脫嗎?是的。阿羅漢對預流果或一來果或不還果或阿羅漢果進行傳達嗎?不應如此說...

Paravitāraṇakathā niṭṭhitā.

Dutiyavaggo

(14) 5. Vacībhedakathā

Samāpannassa atthi vacībhedoti? Āmantā. Sabbattha samāpannānaṃ atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Samāpannassa atthi vacībhedoti? Āmantā. Sabbadā samāpannānaṃ atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Samāpannassa atthi vacībhedoti? Āmantā. Sabbesaṃ samāpannānaṃ atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Samāpannassa atthi vacībhedoti? Āmantā. Sabbasamāpattīsu atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Samāpannassa atthi vacībhedoti? Āmantā. Samāpannassa atthi kāyabhedoti? Na hevaṃ vattabbe…pe….

Samāpannassa natthi kāyabhedoti? Āmantā. Samāpannassa natthi vacībhedoti? Na hevaṃ vattabbe…pe….

Samāpannassa atthi vācā, atthi vacībhedoti? Āmantā. Samāpannassa atthi kāyo, atthi kāyabhedoti? Na hevaṃ vattabbe…pe….

Samāpannassa atthi kāyo, natthi kāyabhedoti? Āmantā. Samāpannassa atthi vācā, natthi vacībhedoti? Na hevaṃ vattabbe…pe….

Dukkhanti jānanto dukkhanti vācaṃ bhāsatīti? Āmantā. Samudayoti jānanto samudayoti vācaṃ bhāsatīti? Na hevaṃ vattabbe…pe….

Dukkhanti jānanto dukkhanti vācaṃ bhāsatīti? Āmantā. Nirodhoti jānanto nirodhoti vācaṃ bhāsatīti? Na hevaṃ vattabbe…pe….

Dukkhanti jānanto dukkhanti vācaṃ bhāsatīti? Āmantā. Maggoti jānanto maggoti vācaṃ bhāsatīti? Na hevaṃ vattabbe…pe….

Samudayoti jānanto na ca samudayoti vācaṃ bhāsatīti? Āmantā. Dukkhanti jānanto na ca dukkhanti vācaṃ bhāsatīti? Na hevaṃ vattabbe…pe….

Nirodhoti jānanto na ca nirodhoti vācaṃ bhāsatīti? Āmantā. Dukkhanti jānanto na ca dukkhanti vācaṃ bhāsatīti? Na hevaṃ vattabbe…pe….

Maggoti jānanto na ca maggoti vācaṃ bhāsatīti? Āmantā. Dukkhanti jānanto na ca dukkhanti vācaṃ bhāsatīti? Na hevaṃ vattabbe…pe….

Samāpannassa atthi vacībhedoti? Āmantā . Ñāṇaṃ kiṃgocaranti? Ñāṇaṃ saccagocaranti. Sotaṃ saccagocaranti? Na hevaṃ vattabbe…pe….

Samāpannassa atthi vacībhedoti? Āmantā. Sotaṃ kiṃ gocaranti? Sotaṃ saddagocaranti. Ñāṇaṃ saddagocaranti? Na hevaṃ vattabbe.

Samāpannassa atthi vacībhedo ñāṇaṃ saccagocaraṃ, sotaṃ saddagocaranti? Āmantā. Hañci ñāṇaṃ saccagocaraṃ, sotaṃ saddagocaraṃ, no ca vata re vattabbe – 『『samāpannassa atthi vacībhedo』』ti.

Samāpannassa atthi vacībhedo ñāṇaṃ saccagocaraṃ, sotaṃ saddagocaranti? Āmantā. Dvinnaṃ phassānaṃ, dvinnaṃ vedanānaṃ, dvinnaṃ saññānaṃ, dvinnaṃ cetanānaṃ, dvinnaṃ cittānaṃ samodhānaṃ hotīti? Na hevaṃ vattabbe.

關於依靠他人度脫的論述結束。 2. 第二品 (14) 5. 關於語言表達的論述 326. 入定者有語言表達嗎?是的。所有地方的入定者都有語言表達嗎?不應如此說... 入定者有語言表達嗎?是的。所有時候的入定者都有語言表達嗎?不應如此說... 入定者有語言表達嗎?是的。所有入定者都有語言表達嗎?不應如此說... 入定者有語言表達嗎?是的。所有禪定中都有語言表達嗎?不應如此說... 入定者有語言表達嗎?是的。入定者有身體動作嗎?不應如此說... 入定者沒有身體動作嗎?是的。入定者沒有語言表達嗎?不應如此說... 入定者有語言,有語言表達嗎?是的。入定者有身體,有身體動作嗎?不應如此說... 入定者有身體,沒有身體動作嗎?是的。入定者有語言,沒有語言表達嗎?不應如此說... 327. 知道"苦"時說"苦"這個詞嗎?是的。知道"集"時說"集"這個詞嗎?不應如此說... 知道"苦"時說"苦"這個詞嗎?是的。知道"滅"時說"滅"這個詞嗎?不應如此說... 知道"苦"時說"苦"這個詞嗎?是的。知道"道"時說"道"這個詞嗎?不應如此說... 知道"集"卻不說"集"這個詞嗎?是的。知道"苦"卻不說"苦"這個詞嗎?不應如此說... 知道"滅"卻不說"滅"這個詞嗎?是的。知道"苦"卻不說"苦"這個詞嗎?不應如此說... 知道"道"卻不說"道"這個詞嗎?是的。知道"苦"卻不說"苦"這個詞嗎?不應如此說... 328. 入定者有語言表達嗎?是的。智慧以什麼為對像?智慧以真理為對象。耳根以真理為對象嗎?不應如此說... 入定者有語言表達嗎?是的。耳根以什麼為對像?耳根以聲音為對象。智慧以聲音為對象嗎?不應如此說。入定者有語言表達,智慧以真理為對像,耳根以聲音為對象嗎?是的。如果智慧以真理為對像,耳根以聲音為對像,那麼就不應該說"入定者有語言表達"。入定者有語言表達,智慧以真理為對像,耳根以聲音為對象嗎?是的。兩種觸、兩種受、兩種想、兩種思、兩種心同時存在嗎?不應如此說。

Samāpannassa atthi vacībhedoti? Āmantā. Pathavīkasiṇaṃ samāpattiṃ samāpannassa atthi vacībhedoti? Na hevaṃ vattabbe.

Samāpannassa atthi vacībhedoti? Āmantā. Āpokasiṇaṃ…pe… tejokasiṇaṃ… vāyokasiṇaṃ… nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ… ākāsānañcāyatanaṃ … viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ…pe… nevasaññānāsaññāyatanaṃ samāpannassa atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Pathavīkasiṇaṃ samāpattiṃ samāpannassa natthi vacībhedoti? Āmantā. Hañci pathavīkasiṇaṃ samāpattiṃ samāpannassa natthi vacībhedo, no ca vata re vattabbe – 『『samāpannassa atthi vacībhedo』』ti.

Āpokasiṇaṃ … tejokasiṇaṃ… vāyokasiṇaṃ… nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ… ākāsānañcāyatanaṃ … viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ samāpannassa natthi vacībhedoti? Āmantā. Hañci nevasaññānāsaññāyatanaṃ samāpannassa natthi vacībhedo, no ca vata re vattabbe – 『『samāpannassa atthi vacībhedo』』ti.

Samāpannassa atthi vacībhedoti? Āmantā. Lokiyasamāpattiṃ samāpannassa atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Samāpannassa atthi vacībhedoti? Āmantā. Lokiyaṃ paṭhamaṃ jhānaṃ samāpannassa atthi vacībhedoti? Na hevaṃ vattabbe…pe…. Samāpannassa atthi vacībhedoti? Āmantā. Lokiyaṃ dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ samāpannassa atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Lokiyaṃ samāpattiṃ samāpannassa natthi vacībhedoti? Āmantā. Hañci lokiyaṃ samāpattiṃ samāpannassa natthi vacībhedo, no ca vata re vattabbe – 『『samāpannassa atthi vacībhedo』』ti.

Lokiyaṃ paṭhamaṃ jhānaṃ samāpannassa natthi vacībhedoti? Āmantā . Hañci lokiyaṃ paṭhamaṃ jhānaṃ samāpannassa natthi vacībhedo, no ca vata re vattabbe – 『『samāpannassa atthi vacībhedo』』ti.

Lokiyaṃ dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ samāpannassa natthi vacībhedoti? Āmantā. Hañci lokiyaṃ catutthaṃ jhānaṃ samāpannassa natthi vacībhedo, no ca vata re vattabbe – 『『samāpannassa atthi vacībhedo』』ti.

Lokuttaraṃ paṭhamaṃ jhānaṃ samāpannassa atthi vacībhedoti? Āmantā. Lokiyaṃ paṭhamaṃ jhānaṃ samāpannassa atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Lokuttaraṃ paṭhamaṃ jhānaṃ samāpannassa atthi vacībhedoti? Āmantā. Lokiyaṃ dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ samāpannassa atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Lokiyaṃ paṭhamaṃ jhānaṃ samāpannassa natthi vacībhedoti? Āmantā. Lokuttaraṃ paṭhamaṃ jhānaṃ samāpannassa natthi vacībhedoti? Na hevaṃ vattabbe…pe….

Lokiyaṃ dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ samāpannassa natthi vacībhedoti? Āmantā. Lokuttaraṃ paṭhamaṃ jhānaṃ samāpannassa natthi vacībhedoti? Na hevaṃ vattabbe…pe….

入定者有語言表達嗎?是的。大地的禪定中，入定者有語言表達嗎?不應如此說。入定者有語言表達嗎?是的。水的禪定……火的禪定……風的禪定……青色的禪定……黃色的禪定……紅色的禪定……白色的禪定……空處的禪定……意識處的禪定……無所有處的禪定……非想非非想處的禪定，入定者有語言表達嗎?不應如此說……。大地的禪定中，入定者沒有語言表達嗎?是的。如果大地的禪定中，入定者沒有語言表達，那麼就不應該說「入定者有語言表達」。水的禪定……火的禪定……風的禪定……青色的禪定……黃色的禪定……紅色的禪定……白色的禪定……空處的禪定……意識處的禪定……無所有處的禪定……非想非非想處的禪定，入定者沒有語言表達嗎?是的。如果非想非非想處的禪定中，入定者沒有語言表達，那麼就不應該說「入定者有語言表達」。入定者有語言表達嗎?是的。世俗的禪定中，入定者有語言表達嗎?不應如此說... 入定者有語言表達嗎?是的。世俗的第一禪中，入定者有語言表達嗎?不應如此說...。入定者有語言表達嗎?是的。世俗的第二禪……第三禪……第四禪，入定者有語言表達嗎?不應如此說... 世俗的禪定中，入定者沒有語言表達嗎?是的。如果世俗的禪定中，入定者沒有語言表達，那麼就不應該說「入定者有語言表達」。世俗的第一禪中，入定者沒有語言表達嗎?是的。如果世俗的第一禪中，入定者沒有語言表達，那麼就不應該說「入定者有語言表達」。世俗的第二禪……第三禪……第四禪中，入定者沒有語言表達嗎?是的。如果世俗的第四禪中，入定者沒有語言表達，那麼就不應該說「入定者有語言表達」。
超世的第一禪中，入定者有語言表達嗎?是的。世俗的第一禪中，入定者有語言表達嗎?不應如此說... 超世的第一禪中，入定者有語言表達嗎?是的。世俗的第二禪……第三禪……第四禪中，入定者有語言表達嗎?不應如此說... 世俗的第一禪中，入定者沒有語言表達嗎?是的。超世的第一禪中，入定者沒有語言表達嗎?不應如此說... 世俗的第二禪……第三禪……第四禪中，入定者沒有語言表達嗎?是的。超世的第一禪中，入定者沒有語言表達嗎?不應如此說...
Lokuttaraṃ paṭhamaṃ jhānaṃ samāpannassa atthi vacībhedoti? Āmantā. Lokuttaraṃ dutiyaṃ jhānaṃ samāpannassa atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Lokuttaraṃ paṭhamaṃ jhānaṃ samāpannassa atthi vacībhedoti? Āmantā. Lokuttaraṃ tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ samāpannassa atthi vacībhedoti? Na hevaṃ vattabbe…pe….

Lokuttaraṃ dutiyaṃ jhānaṃ samāpannassa natthi vacībhedoti? Āmantā . Lokuttaraṃ paṭhamaṃ jhānaṃ samāpannassa natthi vacībhedoti? Na hevaṃ vattabbe…pe….

Lokuttaraṃ dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ samāpannassa natthi vacībhedoti ? Āmantā. Lokuttaraṃ paṭhamaṃ jhānaṃ samāpannassa natthi vacībhedoti? Na hevaṃ vattabbe…pe….

Na vattabbaṃ – 『『samāpannassa atthi vacībhedo』』ti? Āmantā. Nanu vitakkavicārā vacīsaṅkhārā vuttā bhagavatā – 『『paṭhamaṃ jhānaṃ samāpannassa atthi vitakkavicārā』』ti? Āmantā. Hañci vitakkavicārā vacīsaṅkhārā vuttā bhagavatā – 『『paṭhamaṃ jhānaṃ samāpannassa atthi vitakkavicārā,』』 tena vata re vattabbe – 『『samāpannassa atthi vacībhedo』』ti.

Vitakkavicārā vacīsaṅkhārā vuttā bhagavatā – 『『paṭhamaṃ jhānaṃ samāpannassa atthi vitakkavicārā』』ti [atthi vitakkavicārā (syā.) evamuparipi], atthi tassa vacībhedoti? Āmantā. Pathavīkasiṇaṃ paṭhamaṃ jhānaṃ samāpannassa atthi vitakkavicārā, atthi tassa vacībhedoti? Na hevaṃ vattabbe…pe….

Vitakkavicārā vacīsaṅkhārā vuttā bhagavatā – 『『paṭhamaṃ jhānaṃ samāpannassa atthi vitakkavicārā』』ti, atthi tassa vacībhedoti? Āmantā . Āpokasiṇaṃ… tejokasiṇaṃ… vāyokasiṇaṃ… nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ paṭhamaṃ jhānaṃ samāpannassa atthi vitakkavicārā, atthi tassa vacībhedoti? Na hevaṃ vattabbe…pe….

Na vattabbaṃ – 『『samāpannassa atthi vacībhedo』』ti? Āmantā. Nanu vitakkasamuṭṭhānā vācā vuttā bhagavatā – 『『paṭhamaṃ jhānaṃ samāpannassa atthi vitakkavicārā』』ti? Āmantā. Hañci vitakkasamuṭṭhānā vācā vuttā bhagavatā – 『『paṭhamaṃ jhānaṃ samāpannassa atthi vitakkavicārā,』』 tena vata re vattabbe – 『『samāpannassa atthi vacībhedo』』ti.

Vitakkasamuṭṭhānā vācā vuttā bhagavatā – 『『paṭhamaṃ jhānaṃ samāpannassa atthi vitakkavicārā』』ti, atthi tassa vacībhedoti? Āmantā. Saññāsamuṭṭhānā vācā vuttā bhagavatā – 『『dutiyaṃ jhānaṃ samāpannassa atthi saññā, atthi tassa vitakkavicārā』』ti? Na hevaṃ vattabbe…pe….

Vitakkasamuṭṭhānā vācā vuttā bhagavatā – 『『paṭhamaṃ jhānaṃ samāpannassa atthi vitakkavicārā』』ti, atthi tassa vacībhedoti? Āmantā. Saññāsamuṭṭhānā vācā vuttā bhagavatā – tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ samāpannassa atthi saññā, atthi tassa vitakkavicārāti? Na hevaṃ vattabbe…pe….

Samāpannassa atthi vacībhedoti? Āmantā. Nanu 『『paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hotī』』ti [saṃ. ni. 4.259, 263]! Attheva suttantoti? Āmantā . Hañci 『『paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hotī』』ti, attheva suttantoti, no ca vata re vattabbe – 『『samāpannassa atthi vacībhedo』』ti.

『『Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hotī』』ti [saṃ. ni.

超世的第一禪中，入定者有語言表達嗎?是的。超世的第二禪中，入定者有語言表達嗎?不應如此說... 超世的第一禪中，入定者有語言表達嗎?是的。超世的第三禪……第四禪中，入定者有語言表達嗎?不應如此說... 超世的第二禪中，入定者沒有語言表達嗎?是的。超世的第一禪中，入定者沒有語言表達嗎?不應如此說... 超世的第二禪……第三禪……第四禪中，入定者沒有語言表達嗎?是的。超世的第一禪中，入定者沒有語言表達嗎?不應如此說...
不應該說"入定者有語言表達"嗎?是的。難道佛陀不是說過尋伺是語言行為——"第一禪中，入定者有尋伺"嗎?是的。如果佛陀說過尋伺是語言行為——"第一禪中，入定者有尋伺"，那麼就應該說"入定者有語言表達"。佛陀說過尋伺是語言行為——"第一禪中，入定者有尋伺"，他有語言表達嗎?是的。大地的第一禪中，入定者有尋伺，他有語言表達嗎?不應如此說... 佛陀說過尋伺是語言行為——"第一禪中，入定者有尋伺"，他有語言表達嗎?是的。水的……火的……風的……青色的……黃色的……紅色的……白色的第一禪中，入定者有尋伺，他有語言表達嗎?不應如此說... 不應該說"入定者有語言表達"嗎?是的。難道佛陀不是說過語言由尋生起——"第一禪中，入定者有尋伺"嗎?是的。如果佛陀說過語言由尋生起——"第一禪中，入定者有尋伺"，那麼就應該說"入定者有語言表達"。佛陀說過語言由尋生起——"第一禪中，入定者有尋伺"，他有語言表達嗎?是的。佛陀說過語言由想生起——"第二禪中，入定者有想，他有尋伺"嗎?不應如此說... 佛陀說過語言由尋生起——"第一禪中，入定者有尋伺"，他有語言表達嗎?是的。佛陀說過語言由想生起——第三禪……第四禪……空處……識處……無所有處中，入定者有想，他有尋伺嗎?不應如此說...
入定者有語言表達嗎?是的。難道"第一禪中，入定者的語言已止息"不是經文嗎!這確實是經文嗎?是的。如果"第一禪中，入定者的語言已止息"確實是經文，那麼就不應該說"入定者有語言表達"。 "第一禪中，入定者的語言已止息"

4.259, 263], attheva suttantoti, atthi tassa vacībhedoti? Āmantā. 『『Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā hontī』』ti [saṃ. ni. 4.259, 263], attheva suttantoti, atthi tassa vitakkavicārāti? Na hevaṃ vattabbe…pe….

『『Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hotī』』ti [saṃ. ni. 4.259, 263], attheva suttantoti, atthi tassa vacībhedoti? Āmantā. 『『Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti, catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti, ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā hontī』』ti [saṃ. ni. 4.259, 263; a. ni. 9.31; dī. ni. 3.344], attheva suttantoti, atthi tassa saññā ca vedanā cāti? Na hevaṃ vattabbe…pe….

Na vattabbaṃ – 『『samāpannassa atthi vacībhedo』』ti? Āmantā. Nanu paṭhamassa jhānassa saddo kaṇḍako [kaṇṭako (syā.) a. ni. 10.72] vutto bhagavatāti [a. ni. 10.72 kaṇṭakasuttaṃ nissāya pucchati]? Āmantā. Hañci paṭhamassa jhānassa saddo kaṇṭako vutto bhagavatā, tena vata re vattabbe – 『『samāpannassa atthi vacībhedo』』ti.

Paṭhamassa jhānassa saddo kaṇṭako vutto bhagavatāti, samāpannassa atthi vacībhedoti? Āmantā. Dutiyassa jhānassa vitakkavicārā kaṇṭako vutto bhagavatā… tatiyassa jhānassa pīti kaṇṭako vutto bhagavatā… catutthassa jhānassa assāsapassāsā kaṇṭako vutto bhagavatā [a. ni. 10.72] … ākāsānañcāyatanaṃ samāpannassa rūpasaññā kaṇṭako vutto bhagavatā… viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā kaṇṭako vutto bhagavatā… ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā kaṇṭako vutto bhagavatā… nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā kaṇṭako vutto bhagavatā… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca kaṇṭako vutto bhagavatā [a. ni. 10.72], atthi tassa saññā ca vedanā cāti? Na hevaṃ vattabbe…pe….

Na vattabbaṃ – 『『samāpannassa atthi vacībhedo』』ti? Āmantā. Nanu vuttaṃ bhagavatā – 『『sikhissa, ānanda, bhagavato arahato sammāsambuddhassa abhibhū nāma sāvako brahmaloke ṭhito dasasahassilokadhātuṃ sarena viññāpesi –

『Ārabbhatha nikkamatha, yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.

『Yo imasmiṃ dhammavinaye, appamatto vihassati [vihessati (sī. syā. kaṃ.) viharissati (ka.)];

Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī』』』ti [a. ni. 1 tikanipāte; saṃ. ni. 1.285].

Attheva suttantoti? Āmantā. Tena hi samāpannassa atthi vacībhedoti.

Vacībhedakathā niṭṭhitā.

Dutiyavaggo

(15) 6. Dukkhāhārakathā

4.259, 263], 這確實是嗎?是的。難道"第二禪中，入定者的尋伺已止息"不是嗎?不應如此說... "第一禪中，入定者的語言已止息"這確實是嗎?是的。"第三禪中，入定者的喜樂已止息，第四禪中，入定者的呼吸已止息，空處的禪定中，入定者的色法的認知已止息，識處的禪定中，入定者的空處的認知已止息，無所有處的禪定中，入定者的識處的認知已止息，非想非非想處的禪定中，入定者的無所有處的認知已止息，覺受滅盡的禪定中，入定者的認知和覺受都已止息"這確實是嗎?不應如此說... 不應該說"入定者有語言表達"嗎?是的。難道佛陀不是說過第一禪的聲音是"刺痛"嗎?是的。如果佛陀說過第一禪的聲音是"刺痛"，那麼就應該說"入定者有語言表達"。第一禪的聲音是"刺痛"嗎?入定者有語言表達嗎?是的。第二禪的尋伺是"刺痛"嗎?佛陀說過...第三禪的喜樂是"刺痛"嗎?佛陀說過...第四禪的呼吸是"刺痛"嗎?佛陀說過...空處的禪定中，入定者的色法的認知是"刺痛"嗎?佛陀說過...識處的禪定中，入定者的空處的認知是"刺痛"嗎?佛陀說過...無所有處的禪定中，入定者的識處的認知是"刺痛"嗎?佛陀說過...非想非非想處的禪定中，入定者的無所有處的認知是"刺痛"嗎?佛陀說過...覺受滅盡的禪定中，入定者的認知和覺受是"刺痛"嗎?佛陀說過，這確實是嗎?不應如此說... 不應該說"入定者有語言表達"嗎?是的。難道佛陀不是說過——"阿難，佛陀的阿羅漢正等覺者的弟子名為勝者，站在天界中，能夠以神通力知曉十千個世界的法"—— 『開始吧，放下吧，修習佛法；要驅除死亡的軍隊，如同大象驅散竹林。『誰在這個法中，能精進地住著；放下生死輪迴，必能結束痛苦』"這確實是嗎?是的。因此，入定者有語言表達。關於語言表達的論述結束。 2. 第二品 (15) 6. 關於痛苦的食物的論述

Dukkhāhāro maggaṅgaṃ maggapariyāpannanti? Āmantā . Ye keci dukkhanti vācaṃ bhāsanti, sabbe te maggaṃ bhāventīti? Na hevaṃ vattabbe.

Ye keci dukkhanti vācaṃ bhāsanti, sabbe te maggaṃ bhāventīti? Āmantā. Bālaputhujjanā dukkhanti vācaṃ bhāsanti, bālaputhujjanā maggaṃ bhāventīti? Na hevaṃ vattabbe. Mātughātako… pitughātako… arahantaghātako… ruhiruppādako [lohituppādako (sī. ka.) aññaṭṭhānesu pana ruhiruppādakotveva dissati] … saṅghabhedako dukkhanti vācaṃ bhāsati, saṅghabhedako maggaṃ bhāvetīti? Na hevaṃ vattabbe…pe….

Dukkhāhārakathā niṭṭhitā.

Dutiyavaggo

(16) 7. Cittaṭṭhitikathā

Ekaṃ cittaṃ divasaṃ tiṭṭhatīti? Āmantā. Upaḍḍhadivaso uppādakkhaṇo, upaḍḍhadivaso vayakkhaṇoti? Na hevaṃ vattabbe.

Ekaṃ cittaṃ dve divase tiṭṭhatīti? Āmantā. Divaso uppādakkhaṇo, divaso vayakkhaṇoti? Na hevaṃ vattabbe.

Ekaṃ cittaṃ cattāro divase tiṭṭhati… aṭṭha divase tiṭṭhati… dasa divase tiṭṭhati… vīsati divase tiṭṭhati… māsaṃ tiṭṭhati… dve māse tiṭṭhati… cattāro māse tiṭṭhati… aṭṭha māse tiṭṭhati… dasa māse tiṭṭhati… saṃvaccharaṃ tiṭṭhati… dve vassāni tiṭṭhati… cattāri vassāni tiṭṭhati… aṭṭha vassāni tiṭṭhati… dasa vassāni tiṭṭhati… vīsati vassāni tiṭṭhati… tiṃsa vassāni tiṭṭhati… cattārīsa vassāni tiṭṭhati… paññāsa vassāni tiṭṭhati… vassasataṃ tiṭṭhati… dve vassasatāni tiṭṭhati… cattāri vassasatāni tiṭṭhati… pañca vassasatāni tiṭṭhati… vassasahassaṃ tiṭṭhati… dve vassasahassāni tiṭṭhati… cattāri vassasahassāni tiṭṭhati… aṭṭha vassasahassāni tiṭṭhati… soḷasa vassasahassāni tiṭṭhati… kappaṃ tiṭṭhati… dve kappe tiṭṭhati… cattāro kappe tiṭṭhati… aṭṭha kappe tiṭṭhati… soḷasa kappe tiṭṭhati… bāttiṃsa kappe tiṭṭhati… catusaṭṭhi kappe tiṭṭhati… pañca kappasatāni tiṭṭhati… kappasahassāni tiṭṭhati… dve kappasahassāni tiṭṭhati… cattāri kappasahassāni tiṭṭhati… aṭṭha kappasahassāni tiṭṭhati… soḷasa kappasahassāni tiṭṭhati… vīsati kappasahassāni tiṭṭhati… cattārīsa kappasahassāni tiṭṭhati… saṭṭhi kappasahassāni tiṭṭhati… caturāsīti kappasahassāni tiṭṭhatīti? Āmantā. Dvecattārīsa kappasahassāni uppādakkhaṇo, dvecattārīsa kappasahassāni vayakkhaṇoti? Na hevaṃ vattabbe.

Ekaṃ cittaṃ divasaṃ tiṭṭhatīti? Āmantā. Atthaññe dhammā ekāhaṃ bahumpi uppajjitvā nirujjhantīti? Āmantā. Te dhammā cittena lahuparivattāti? Na hevaṃ vattabbe.

Te dhammā cittena lahuparivattāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi evaṃ lahuparivattaṃ yathayidaṃ cittaṃ. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṃ citta』』nti [a. ni. 1.48]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『te dhammā cittena lahuparivattā』』ti.

Te dhammā cittena lahuparivattāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati; evameva kho, bhikkhave, yamidaṃ [yadidaṃ (bahūsu)] vuccati cittaṃ itipi mano itipi viññāṇaṃ itipi taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhatī』』ti [saṃ. ni.

痛苦的食物是道支、道的組成部分嗎?是的。任何說"這是苦"的人,都在修行道路嗎?不應如此說。任何說"這是苦"的人,都在修行道路嗎?是的。愚昧的凡夫說"這是苦",愚昧的凡夫在修行道路嗎?不應如此說。殺母者……殺父者……殺阿羅漢者……出佛身血者……破和合僧者說"這是苦",破和合僧者在修行道路嗎?不應如此說…… 關於痛苦的食物的論述結束。
第二品 (16) 7. 關於心的持續的論述
一個心持續一天嗎?是的。半天是生起的瞬間,半天是滅去的瞬間嗎?不應如此說。一個心持續兩天嗎?是的。一天是生起的瞬間,一天是滅去的瞬間嗎?不應如此說。一個心持續四天……八天……十天……二十天……一個月……兩個月……四個月……八個月……十個月……一年……兩年……四年……八年……十年……二十年……三十年……四十年……五十年……一百年……兩百年……四百年……五百年……一千年……兩千年……四千年……八千年……一萬六千年……一劫……兩劫……四劫……八劫……十六劫……三十二劫……六十四劫……五百劫……一千劫……兩千劫……四千劫……八千劫……一萬六千劫……兩萬劫……四萬劫……六萬劫……八萬四千劫嗎?是的。四萬二千劫是生起的瞬間,四萬二千劫是滅去的瞬間嗎?不應如此說。一個心持續一天嗎?是的。其他法在一天中多次生起滅去嗎?是的。那些法比心更快速地變化嗎?不應如此說。那些法比心更快速地變化嗎?是的。難道佛陀不是說過——"僧伽們,我不見有任何一法如此快速變化,如同這個心。僧伽們,要找到一個比喻來說明心的快速變化是多麼困難。"這確實是經文嗎?是的。因此不應該說"那些法比心更快速地變化"。那些法比心更快速地變化嗎?是的。難道佛陀不是說過——"僧伽們,就像猴子在森林中游走,抓住一個樹枝,放開它又抓住另一個,放開它又抓住另一個;同樣地,僧伽們,這被稱為心、意、識的東西,在晝夜中生起的是一個,滅去的是另一個。"

2.61]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『te dhammā cittena lahuparivattā』』ti.

Ekaṃ cittaṃ divasaṃ tiṭṭhatīti? Āmantā. Cakkhuviññāṇaṃ divasaṃ tiṭṭhatīti? Na hevaṃ vattabbe. Sotaviññāṇaṃ…pe… ghānaviññāṇaṃ… jivhāviññāṇaṃ… kāyaviññāṇaṃ… akusalaṃ cittaṃ… rāgasahagataṃ… dosasahagataṃ… mohasahagataṃ… mānasahagataṃ… diṭṭhisahagataṃ… vicikicchāsahagataṃ… thinasahagataṃ… uddhaccasahagataṃ… ahirikasahagataṃ… anottappasahagataṃ cittaṃ divasaṃ tiṭṭhatīti? Na hevaṃ vattabbe…pe….

Ekaṃ cittaṃ divasaṃ tiṭṭhatīti? Āmantā. Yeneva cittena cakkhunā rūpaṃ passati, teneva cittena sotena saddaṃ suṇāti…pe… ghānena gandhaṃ ghāyati… jivhāya rasaṃ sāyati… kāyena phoṭṭhabbaṃ phusati… manasā dhammaṃ vijānāti…pe… yeneva cittena manasā dhammaṃ vijānāti, teneva cittena cakkhunā rūpaṃ passati…pe… sotena saddaṃ suṇāti… ghānena gandhaṃ ghāyati… jivhāya rasaṃ sāyati…pe… kāyena phoṭṭhabbaṃ phusatīti? Na hevaṃ vattabbe…pe….

Ekaṃ cittaṃ divasaṃ tiṭṭhatīti? Āmantā. Yeneva cittena abhikkamati, teneva cittena paṭikkamati; yeneva cittena paṭikkamati, teneva cittena abhikkamati; yeneva cittena āloketi, teneva cittena viloketi; yeneva cittena viloketi, teneva cittena āloketi; yeneva cittena samiñjeti, teneva cittena pasāreti ; yeneva cittena pasāreti, teneva cittena samiñjetīti? Na hevaṃ vattabbe…pe….

2.61]。這確實是經文嗎?是的。因此不應該說"那些法比心更快速地變化"。 336. 一個心持續一天嗎?是的。眼識持續一天嗎?不應如此說。耳識……鼻識……舌識……身識……不善心……伴隨貪慾的……伴隨嗔恨的……伴隨愚癡的……伴隨慢心的……伴隨邪見的……伴隨疑惑的……伴隨昏沉的……伴隨掉舉的……伴隨無慚的……伴隨無愧的心持續一天嗎?不應如此說…… 一個心持續一天嗎?是的。用同一個心通過眼睛看到色法,用同一個心通過耳朵聽到聲音……用鼻子聞到氣味……用舌頭嚐到味道……用身體接觸觸覺……用意識了知法……用同一個心用意識了知法,用同一個心通過眼睛看到色法……用耳朵聽到聲音……用鼻子聞到氣味……用舌頭嚐到味道……用身體接觸觸覺嗎?不應如此說…… 一個心持續一天嗎?是的。用同一個心前進,用同一個心後退;用同一個心後退,用同一個心前進;用同一個心觀察,用同一個心回顧;用同一個心回顧,用同一個心觀察;用同一個心彎曲,用同一個心伸展;用同一個心伸展,用同一個心彎曲嗎?不應如此說……

Ākāsānañcāyatanūpagānaṃ devānaṃ ekaṃ cittaṃ yāvatāyukaṃ tiṭṭhatīti? Āmantā. Manussānaṃ ekaṃ cittaṃ yāvatāyukaṃ tiṭṭhatīti? Na hevaṃ vattabbe.

Ākāsānañcāyatanūpagānaṃ devānaṃ ekaṃ cittaṃ yāvatāyukaṃ tiṭṭhatīti? Āmantā. Cātumahārājikānaṃ devānaṃ…pe… tāvatiṃsānaṃ devānaṃ… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmapārisajjānaṃ devānaṃ… brahmapurohitānaṃ devānaṃ… mahābrahmānaṃ devānaṃ… parittābhānaṃ devānaṃ… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ … vehapphalānaṃ devānaṃ… avihānaṃ devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ ekaṃ cittaṃ yāvatāyukaṃ tiṭṭhatīti? Na hevaṃ vattabbe.

Ākāsānañcāyatanūpagānaṃ devānaṃ vīsati kappasahassāni āyuppamāṇaṃ, ākāsānañcāyatanūpagānaṃ devānaṃ ekaṃ cittaṃ vīsati kappasahassāni tiṭṭhatīti? Āmantā. Manussānaṃ vassasataṃ āyuppamāṇaṃ, manussānaṃ ekaṃ cittaṃ vassasataṃ tiṭṭhatīti? Na hevaṃ vattabbe.

Ākāsānañcāyatanūpagānaṃ devānaṃ vīsati kappasahassāni āyuppamāṇaṃ, ākāsānañcāyatanūpagānaṃ devānaṃ ekaṃ cittaṃ vīsati kappasahassāni tiṭṭhatīti? Āmantā. Cātumahārājikānaṃ devānaṃ pañca vassasatāni āyuppamāṇaṃ, cātumahārājikānaṃ devānaṃ ekaṃ cittaṃ pañca vassasatāni tiṭṭhati… vassasahassaṃ tiṭṭhati… dve vassasahassāni tiṭṭhati… cattāri vassasahassāni tiṭṭhati… aṭṭha vassasahassāni tiṭṭhati… soḷasa vassasahassāni tiṭṭhati… kappassa tatiyabhāgaṃ tiṭṭhati… upaḍḍhakappaṃ tiṭṭhati… ekaṃ kappaṃ tiṭṭhati… dve kappe tiṭṭhati… cattāro kappe tiṭṭhati… aṭṭha kappe tiṭṭhati… soḷasa kappe tiṭṭhati… bāttiṃsa kappe tiṭṭhati… catusaṭṭhi kappe tiṭṭhati… pañca kappasatāni tiṭṭhati… kappasahassaṃ tiṭṭhati… dve kappasahassāni tiṭṭhati… cattāri kappasahassāni tiṭṭhati… aṭṭha kappasahassāni tiṭṭhati… akaniṭṭhānaṃ devānaṃ soḷasa kappasahassāni āyuppamāṇaṃ, akaniṭṭhānaṃ devānaṃ ekaṃ cittaṃ soḷasa kappasahassāni tiṭṭhatīti? Na hevaṃ vattabbe.

Ākāsānañcāyatanūpagānaṃ devānaṃ cittaṃ muhuttaṃ muhuttaṃ uppajjati muhuttaṃ muhuttaṃ nirujjhatīti? Āmantā. Ākāsānañcāyatanūpagā devā muhuttaṃ muhuttaṃ cavanti muhuttaṃ muhuttaṃ uppajjantīti? Na hevaṃ vattabbe.

Ākāsānañcāyatanūpagānaṃ devānaṃ ekaṃ cittaṃ yāvatāyukaṃ tiṭṭhatīti ? Āmantā. Ākāsānañcāyatanūpagā devā yeneva cittena uppajjanti, teneva cittena cavantīti? Na hevaṃ vattabbe…pe….

Cittaṭṭhitikathā niṭṭhitā.

Dutiyavaggo

(17) 8. Kukkuḷakathā

空無邊處天的天人的一個心持續整個壽命嗎?是的。人類的一個心持續整個壽命嗎?不應如此說。空無邊處天的天人的一個心持續整個壽命嗎?是的。四大王天的天人……三十三天的天人……夜摩天的天人……兜率天的天人……化樂天的天人……他化自在天的天人……梵眾天的天人……梵輔天的天人……大梵天的天人……少光天的天人……無量光天的天人……光音天的天人……少凈天的天人……無量凈天的天人……遍凈天的天人……廣果天的天人……無想天的天人……無煩天的天人……無熱天的天人……善現天的天人……善見天的天人……色究竟天的天人的一個心持續整個壽命嗎?不應如此說。空無邊處天的天人的壽命是二萬劫,空無邊處天的天人的一個心持續二萬劫嗎?是的。人類的壽命是一百年,人類的一個心持續一百年嗎?不應如此說。空無邊處天的天人的壽命是二萬劫,空無邊處天的天人的一個心持續二萬劫嗎?是的。四大王天的天人的壽命是五百年,四大王天的天人的一個心持續五百年……一千年……兩千年……四千年……八千年……一萬六千年……三分之一劫……半劫……一劫……兩劫……四劫……八劫……十六劫……三十二劫……六十四劫……五百劫……一千劫……兩千劫……四千劫……八千劫……色究竟天的天人的壽命是一萬六千劫,色究竟天的天人的一個心持續一萬六千劫嗎?不應如此說。空無邊處天的天人的心每一剎那生起每一剎那滅去嗎?是的。空無邊處天的天人每一剎那死亡每一剎那出生嗎?不應如此說。空無邊處天的天人的一個心持續整個壽命嗎?是的。空無邊處天的天人以同一個心出生,以同一個心死亡嗎?不應如此說…… 關於心的持續的論述結束。
第二品 (17) 8. 關於熱灰的論述
Sabbe saṅkhārā anodhiṃ katvā kukkuḷāti? Āmantā. Nanu atthi sukhā vedanā, kāyikaṃ sukhaṃ, cetasikaṃ sukhaṃ , dibbaṃ sukhaṃ, mānusakaṃ sukhaṃ, lābhasukhaṃ, sakkārasukhaṃ, yānasukhaṃ, sayanasukhaṃ, issariyasukhaṃ, ādhipaccasukhaṃ, gihisukhaṃ, sāmaññasukhaṃ, sāsavaṃ sukhaṃ, anāsavaṃ sukhaṃ, upadhisukhaṃ, nirūpadhisukhaṃ, sāmisaṃ sukhaṃ, nirāmisaṃ sukhaṃ, sappītikaṃ sukhaṃ, nippītikaṃ sukhaṃ, jhānasukhaṃ, vimuttisukhaṃ, kāmasukhaṃ, nekkhammasukhaṃ, vivekasukhaṃ, upasamasukhaṃ, sambodhasukhanti? Āmantā. Hañci atthi sukhā vedanā…pe… sambodhasukhaṃ, no ca vata re vattabbe – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti.

Sabbe saṅkhārā anodhiṃ katvā kukkuḷāti? Āmantā. Sabbe saṅkhārā dukkhā vedanā kāyikaṃ dukkhaṃ cetasikaṃ dukkhaṃ sokaparidevadukkhadomanassaupāyāsāti? Na hevaṃ vattabbe.

Na vattabbaṃ – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti? Āmantā. Nanu vuttaṃ bhagavatā – 『『sabbaṃ, bhikkhave, ādittaṃ! Kiñca, bhikkhave, sabbaṃ ādittaṃ? Cakkhuṃ, bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto; yamidaṃ [yampidaṃ (saṃ. ni. 4.28)] 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. Sotaṃ ādittaṃ, saddā ādittā…pe… ghānaṃ ādittaṃ, gandhā ādittā…pe… jivhā ādittā, rasā ādittā…pe… kāyo āditto, phoṭṭhabbā ādittā…pe… mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ, manosamphasso āditto; yamidaṃ 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 vadāmī』』ti [mahāva. 54; saṃ. ni. 4.28]. Attheva suttantoti? Āmantā. Tena hi vattabbaṃ [tena hi (sī. syā.), tena hi na vattabbaṃ (ka.)] – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti.

Sabbe saṅkhārā anodhiṃ katvā kukkuḷāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『pañcime, bhikkhave, kāmaguṇā! Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā』』ti [ma. ni. 1.166; saṃ. ni.

一切行無例外都是熱灰嗎?是的。難道不是有樂受、身體的快樂、心理的快樂、天界的快樂、人間的快樂、獲得的快樂、受尊敬的快樂、乘車的快樂、睡眠的快樂、權力的快樂、統治的快樂、在家的快樂、出家的快樂、有漏的快樂、無漏的快樂、有依的快樂、無依的快樂、世俗的快樂、出世的快樂、有喜的快樂、無喜的快樂、禪定的快樂、解脫的快樂、欲樂的快樂、出離的快樂、遠離的快樂、寂靜的快樂、覺悟的快樂嗎?是的。如果有樂受……覺悟的快樂,那麼就不應該說"一切行無例外都是熱灰"。一切行無例外都是熱灰嗎?是的。一切行都是苦受、身體的痛苦、心理的痛苦、憂愁、悲嘆、痛苦、憂鬱、絕望嗎?不應如此說。不應該說"一切行無例外都是熱灰"嗎?是的。難道佛陀不是說過——"僧伽們,一切都在燃燒!僧伽們,什麼是一切都在燃燒?僧伽們,眼在燃燒,色在燃燒,眼識在燃燒,眼觸在燃燒;由眼觸為緣所生的感受,無論是樂、是苦、是不苦不樂,那也在燃燒。被什麼燃燒?我說被貪火、嗔火、癡火所燃燒,被生、老、死、憂愁、悲嘆、痛苦、憂鬱、絕望所燃燒。耳在燃燒,聲在燃燒……鼻在燃燒,香在燃燒……舌在燃燒,味在燃燒……身在燃燒,觸在燃燒……意在燃燒,法在燃燒,意識在燃燒,意觸在燃燒;由意觸為緣所生的感受,無論是樂、是苦、是不苦不樂,那也在燃燒。被什麼燃燒?我說被貪火、嗔火、癡火所燃燒,被生、老、死、憂愁、悲嘆、痛苦、憂鬱、絕望所燃燒。"這確實是經文嗎?是的。因此應該說"一切行無例外都是熱灰"。一切行無例外都是熱灰嗎?是的。難道佛陀不是說過——"僧伽們,有這五種欲樂!哪五種?眼所識別的色,是可愛的、可喜的、可意的、可親的、與欲相應的、能引起貪愛的;耳所識別的聲……鼻所識別的香……舌所識別的味……身所識別的觸,是可愛的、可喜的、可意的、可親的、與欲相應的、能引起貪愛的。僧伽們,這就是五種欲樂。"

4.268]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti.

Na vattabbaṃ – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti? Āmantā. Nanu vuttaṃ bhagavatā – 『『lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho [paṭividdho (bahūsu)] brahmacariyavāsāya! Diṭṭhā mayā, bhikkhave, cha phassāyatanikā nāma nirayā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati, aniṭṭharūpaññeva passati no iṭṭharūpaṃ, akantarūpaññeva passati no kantarūpaṃ, amanāparūpaññeva passati no manāparūpaṃ. Yaṃ kiñci sotena saddaṃ suṇāti…pe… ghānena gandhaṃ ghāyati… jivhāya rasaṃ sāyati… kāyena phoṭṭhabbaṃ phusati… manasā dhammaṃ vijānāti, aniṭṭharūpaññeva vijānāti no iṭṭharūpaṃ, akantarūpaññeva vijānāti no kantarūpaṃ, amanāparūpaññeva vijānāti no manāparūpa』』nti [saṃ. ni. 4.135]. Attheva suttantoti? Āmantā. Tena hi vattabbaṃ [tena hi na vattabbaṃ (syā. ka.)] – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti.

Sabbe saṅkhārā anodhiṃ katvā kukkuḷāti? Āmantā. Nanu vuttaṃ bhagavatā – 『『lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya! Diṭṭhā mayā, bhikkhave, cha phassāyatanikā nāma saggā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati, iṭṭharūpaññeva passati no aniṭṭharūpaṃ, kantarūpaññeva passati no akantarūpaṃ, manāparūpaññeva passati no amanāparūpaṃ. Yaṃ kiñci sotena saddaṃ suṇāti…pe… ghānena gandhaṃ ghāyati… jivhāya rasaṃ sāyati… kāyena phoṭṭhabbaṃ phusati… manasā dhammaṃ vijānāti, iṭṭharūpaññeva vijānāti no aniṭṭharūpaṃ, kantarūpaññeva vijānāti no akantarūpaṃ, manāparūpaññeva vijānāti no amanāparūpa』』nti [saṃ. ni. 4.135]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti.

Na vattabbaṃ – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti? Āmantā. Nanu 『『yadaniccaṃ taṃ dukkhaṃ [saṃ. ni. 3.15],』』 vuttaṃ bhagavatā, 『『sabbe saṅkhārā aniccā』』ti [dha. pa. 277; ma. ni.

4.268]。這確實是經文嗎?是的。因此不應該說"一切行無例外都是熱灰"。不應該說"一切行無例外都是熱灰"嗎?是的。難道佛陀不是說過——"你們，僧伽，獲得的，是難得的，瞬間得到的，是為修行而獲得的!我看到的，僧伽，有六種接觸所依的地獄。那裡，無論眼睛看到什麼，都是不可愛的色法，而不是可愛的色法；不可親近的色法，而不是可親近的色法；不令人愉悅的色法，而不是令人愉悅的色法。無論耳朵聽到什麼聲音……無論鼻子聞到什麼氣味……無論舌頭嚐到什麼味道……無論身體接觸到什麼觸覺……無論心識了知什麼法，都是不可愛的法，而不是可愛的法；不可親近的法，而不是可親近的法；不令人愉悅的法，而不是令人愉悅的法。"這確實是經文嗎?是的。因此應該說"一切行無例外都是熱灰"。一切行無例外都是熱灰嗎?是的。難道佛陀不是說過——"你們，僧伽，獲得的，是難得的，瞬間得到的，是為修行而獲得的!我看到的，僧伽，有六種接觸所依的天界。那裡，無論眼睛看到什麼，都是可愛的色法，而不是不可愛的色法；可親近的色法，而不是不可親近的色法；令人愉悅的色法，而不是不令人愉悅的色法。無論耳朵聽到什麼聲音……無論鼻子聞到什麼氣味……無論舌頭嚐到什麼味道……無論身體接觸到什麼觸覺……無論心識了知什麼法，都是可愛的法，而不是不可愛的法；可親近的法，而不是不可親近的法；令人愉悅的法，而不是不令人愉悅的法。"這確實是經文嗎?是的。因此不應該說"一切行無例外都是熱灰"。不應該說"一切行無例外都是熱灰"嗎?是的。難道佛陀不是說過——"那無常的就是苦的"，佛陀說過"一切行都是無常的"嗎?

1.356]? Āmantā. Hañci 『『yadaniccaṃ taṃ dukkhaṃ,』』 vuttaṃ bhagavatā, 『『sabbe saṅkhārā aniccā,』』 tena vata re vattabbe – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti.

Sabbe saṅkhārā anodhiṃ katvā kukkuḷāti? Āmantā. Dānaṃ aniṭṭhaphalaṃ akantaphalaṃ amanuññaphalaṃ secanakaphalaṃ dukkhudrayaṃ dukkhavipākanti? Na hevaṃ vattabbe.

Sīlaṃ…pe… uposatho…pe… bhāvanā…pe… brahmacariyaṃ aniṭṭhaphalaṃ akantaphalaṃ amanuññaphalaṃ secanakaphalaṃ dukkhudrayaṃ dukkhavipākanti? Na hevaṃ vattabbe.

Nanu dānaṃ iṭṭhaphalaṃ kantaphalaṃ manuññaphalaṃ asecanakaphalaṃ sukhudrayaṃ sukhavipākanti ? Āmantā. Hañci dānaṃ iṭṭhaphalaṃ kantaphalaṃ manuññaphalaṃ asecanakaphalaṃ sukhudrayaṃ sukhavipākaṃ, no ca vata re vattabbe – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti.

Nanu sīlaṃ… uposatho… bhāvanā… brahmacariyaṃ iṭṭhaphalaṃ kantaphalaṃ manuññaphalaṃ asecanakaphalaṃ sukhudrayaṃ sukhavipākanti? Āmantā. Hañci brahmacariyaṃ iṭṭhaphalaṃ kantaphalaṃ manuññaphalaṃ asecanakaphalaṃ sukhudrayaṃ sukhavipākanti, no ca vata re vattabbe – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti.

Sabbe saṅkhārā anodhiṃ katvā kukkuḷāti? Āmantā. Nanu vuttaṃ bhagavatā –

『『Sukho viveko tuṭṭhassa, sutadhammassa passato;

Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamo.

『『Sukhā virāgatā loke, kāmānaṃ samatikkamo;

Asmimānassa yo vinayo, etaṃ ve paramaṃ sukhaṃ [mahāva. 5; udā. 11 udāne ca].

『『Taṃ sukhena sukhaṃ pattaṃ, accantasukhameva taṃ;

Tisso vijjā anuppattā, etaṃ ve paramaṃ sukha』』nti.

Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『sabbe saṅkhārā anodhiṃ katvā kukkuḷā』』ti.

Kukkuḷakathā niṭṭhitā.

Dutiyavaggo

(18) 9. Anupubbābhisamayakathā

Anupubbābhisamayoti ? Āmantā. Anupubbena sotāpattimaggaṃ bhāvetīti? Na hevaṃ vattabbe. Anupubbena sotāpattimaggaṃ bhāvetīti? Āmantā. Anupubbena sotāpattiphalaṃ sacchikarotīti? Na hevaṃ vattabbe.

Anupubbābhisamayoti? Āmantā. Anupubbena sakadāgāmimaggaṃ bhāvetīti? Na hevaṃ vattabbe. Anupubbena sakadāgāmimaggaṃ bhāvetīti? Āmantā. Anupubbena sakadāgāmiphalaṃ sacchikarotīti? Na hevaṃ vattabbe.

Anupubbābhisamayoti? Āmantā. Anupubbena anāgāmimaggaṃ bhāvetīti? Na hevaṃ vattabbe. Anupubbena anāgāmimaggaṃ bhāvetīti? Āmantā. Anupubbena anāgāmiphalaṃ sacchikarotīti? Na hevaṃ vattabbe.

Anupubbābhisamayoti ? Āmantā. Anupubbena arahattamaggaṃ bhāvetīti? Na hevaṃ vattabbe. Anupubbena arahattamaggaṃ bhāvetīti? Āmantā. Anupubbena arahattaphalaṃ sacchikarotīti? Na hevaṃ vattabbe.

1.356]?是的。如果佛陀說過"那無常的就是苦的"，"一切行都是無常的"，那麼就應該說"一切行無例外都是熱灰"。一切行無例外都是熱灰嗎?是的。佈施是不可愛的果報、不可親近的果報、不令人愉悅的果報、令人厭惡的果報、導致痛苦的、痛苦的果報嗎?不應如此說。持戒……布薩……修行……梵行是不可愛的果報、不可親近的果報、不令人愉悅的果報、令人厭惡的果報、導致痛苦的、痛苦的果報嗎?不應如此說。難道佈施不是可愛的果報、可親近的果報、令人愉悅的果報、不令人厭惡的果報、導致快樂的、快樂的果報嗎?是的。如果佈施是可愛的果報、可親近的果報、令人愉悅的果報、不令人厭惡的果報、導致快樂的、快樂的果報，那麼就不應該說"一切行無例外都是熱灰"。難道持戒……布薩……修行……梵行不是可愛的果報、可親近的果報、令人愉悅的果報、不令人厭惡的果報、導致快樂的、快樂的果報嗎?是的。如果梵行是可愛的果報、可親近的果報、令人愉悅的果報、不令人厭惡的果報、導致快樂的、快樂的果報，那麼就不應該說"一切行無例外都是熱灰"。一切行無例外都是熱灰嗎?是的。難道佛陀不是說過—— "知足者的獨處是快樂的，已聞法者的觀察是快樂的；世間無惱害是快樂的，對眾生的克制是快樂的。世間離欲是快樂的，超越慾望是快樂的；消除我慢，這才是最高的快樂。以快樂達到快樂，那才是究竟的快樂；獲得三明，這才是最高的快樂。" 這確實是**嗎?是的。因此不應該說"一切行無例外都是熱灰"。關於熱灰的論述結束。 2. 第二品 (18) 9. 關於逐步證悟的論述 339. 是逐步證悟嗎?是的。是逐步修習預流道嗎?不應如此說。是逐步修習預流道嗎?是的。是逐步證得預流果嗎?不應如此說。是逐步證悟嗎?是的。是逐步修習一來道嗎?不應如此說。是逐步修習一來道嗎?是的。是逐步證得一來果嗎?不應如此說。是逐步證悟嗎?是的。是逐步修習不還道嗎?不應如此說。是逐步修習不還道嗎?是的。是逐步證得不還果嗎?不應如此說。是逐步證悟嗎?是的。是逐步修習阿羅漢道嗎?不應如此說。是逐步修習阿羅漢道嗎?是的。是逐步證得阿羅漢果嗎?不應如此說。

Sotāpattiphalasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṃ jahatīti? Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, tadekaṭṭhe ca kilese catubhāgaṃ jahatīti. Catubhāgaṃ sotāpanno, catubhāgaṃ na sotāpanno, catubhāgaṃ sotāpattiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṃ na kāyena phusitvā viharati, catubhāgaṃ sattakkhattuparamo kolaṅkolo ekabījī buddhe aveccappasādena samannāgato, dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato catubhāgaṃ na ariyakantehi sīlehi samannāgatoti? Na hevaṃ vattabbe.

Samudayadassanena…pe… nirodhadassanena…pe… maggadassanena kiṃ jahatīti? Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, tadekaṭṭhe ca kilese catubhāgaṃ jahatīti. Catubhāgaṃ sotāpanno, catubhāgaṃ na sotāpanno, catubhāgaṃ sotāpattiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṃ na kāyena phusitvā viharati, catubhāgaṃ sattakkhattuparamo kolaṅkolo ekabījī buddhe aveccappasādena samannāgato, dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato, catubhāgaṃ na ariyakantehi sīlehi samannāgatoti? Na hevaṃ vattabbe…pe….

Sakadāgāmiphalasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṃ jahatīti? Oḷārikaṃ kāmarāgaṃ, oḷārikaṃ byāpādaṃ, tadekaṭṭhe ca kilese catubhāgaṃ jahatīti. Catubhāgaṃ sakadāgāmī, catubhāgaṃ na sakadāgāmī, catubhāgaṃ sakadāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṃ na kāyena phusitvā viharatīti? Na hevaṃ vattabbe…pe… samudayadassanena…pe… nirodhadassanena…pe… maggadassanena kiṃ jahatīti? Oḷārikaṃ kāmarāgaṃ, oḷārikaṃ byāpādaṃ, tadekaṭṭhe ca kilese catubhāgaṃ jahatīti. Catubhāgaṃ sakadāgāmī, catubhāgaṃ na sakadāgāmī, catubhāgaṃ sakadāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati , kāyena phusitvā viharati, catubhāgaṃ na kāyena phusitvā viharatīti? Na hevaṃ vattabbe…pe….
進入預流果的實現者，因何而斷除痛苦的見解呢?是斷除自我見、懷疑、持戒的執著，及其一部分的煩惱。預流者斷除了一部分，未成預流者未斷除一部分，已獲得預流果的，已得證、已實現、已安住、身心感受而安住，未身心感受而安住，具足七次以上的智慧，具足一根種子，具足對佛的無上信念，具足對法……具足對僧……具足對高貴的戒律，未具足對高貴的戒律嗎?不應如此說。因緣的見解……因緣的滅見……道路的見解，因何而斷除呢?是斷除自我見、懷疑、持戒的執著，及其一部分的煩惱。預流者斷除了一部分，未成預流者未斷除一部分，已獲得預流果的，已得證、已實現、已安住、身心感受而安住，未身心感受而安住，具足七次以上的智慧，具足一根種子，具足對佛的無上信念，具足對法……具足對僧……具足對高貴的戒律，未具足對高貴的戒律嗎?不應如此說……。
進入一來果的實現者，因何而斷除痛苦的見解呢?是斷除粗重的慾望、粗重的嗔恨，及其一部分的煩惱。成為一來者，未成為一來者，已獲得一來果的，已得證、已實現、已安住、身心感受而安住，未身心感受而安住嗎?不應如此說……因緣的見解……滅的見解……道路的見解，因何而斷除呢?是斷除粗重的慾望、粗重的嗔恨，及其一部分的煩惱。成為一來者，未成為一來者，已獲得一來果的，已得證、已實現、已安住、身心感受而安住，未身心感受而安住嗎?不應如此說……。
Anāgāmiphalasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṃ jahatīti? Aṇusahagataṃ kāmarāgaṃ, aṇusahagataṃ byāpādaṃ, tadekaṭṭhe ca kilese catubhāgaṃ jahatīti. Catubhāgaṃ anāgāmī, catubhāgaṃ na anāgāmī, catubhāgaṃ anāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṃ na kāyena phusitvā viharati, catubhāgaṃ antarāparinibbāyī…pe… upahaccaparinibbāyī… asaṅkhāraparinibbāyī… sasaṅkhāraparinibbāyī… uddhaṃsoto akaniṭṭhagāmī, catubhāgaṃ na uddhaṃsoto na akaniṭṭhagāmīti? Na hevaṃ vattabbe…pe….

Samudayadassanena…pe… nirodhadassanena…pe… maggadassanena kiṃ jahatīti? Aṇusahagataṃ kāmarāgaṃ, aṇusahagataṃ byāpādaṃ, tadekaṭṭhe ca kilese catubhāgaṃ jahatīti. Catubhāgaṃ anāgāmī, catubhāgaṃ na anāgāmī, catubhāgaṃ anāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṃ na kāyena phusitvā viharati, catubhāgaṃ antarāparinibbāyī…pe… upahaccaparinibbāyī… asaṅkhāraparinibbāyī… sasaṅkhāraparinibbāyī… uddhaṃsoto akaniṭṭhagāmī, catubhāgaṃ na uddhaṃsoto akaniṭṭhagāmīti? Na hevaṃ vattabbe…pe….

Arahattasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṃ jahatīti? Rūparāgaṃ, arūparāgaṃ, mānaṃ, uddhaccaṃ, avijjaṃ, tadekaṭṭhe ca kilese catubhāgaṃ jahatīti. Catubhāgaṃ arahā, catubhāgaṃ na arahā, catubhāgaṃ arahattappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṃ na kāyena phusitvā viharati, catubhāgaṃ vītarāgo…pe… vītadoso… vītamoho…pe… katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto ukkhittapaligho saṅkiṇṇaparikho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto suvijitavijayo, dukkhaṃ tassa pariññātaṃ, samudayo pahīno, nirodho sacchikato, maggo bhāvito, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ…pe… sacchikātabbaṃ sacchikataṃ, catubhāgaṃ sacchikātabbaṃ na sacchikatanti? Na hevaṃ vattabbe…pe….

Samudayadassanena … nirodhadassanena… maggadassanena kiṃ jahatīti? Rūparāgaṃ, arūparāgaṃ, mānaṃ, uddhaccaṃ, avijjaṃ, tadekaṭṭhe ca kilese catubhāgaṃ jahatīti. Catubhāgaṃ arahā, catubhāgaṃ na arahā, catubhāgaṃ arahattappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṃ na kāyena phusitvā viharati, catubhāgaṃ vītarāgo… vītadoso… vītamoho… katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto ukkhittapaligho saṅkiṇṇaparikho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto suvijitavijayo, dukkhaṃ tassa pariññātaṃ, samudayo pahīno, nirodho sacchikato, maggo bhāvito, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ…pe… sacchikātabbaṃ sacchikataṃ, catubhāgaṃ sacchikātabbaṃ na sacchikatanti? Na hevaṃ vattabbe…pe….

進入不還果的實現者，因何而斷除痛苦的見解呢?是斷除微細的慾望、微細的嗔恨，及其一部分的煩惱。成為不還者，未成為不還者，已獲得不還果的，已得證、已實現、已安住、身心感受而安住，未身心感受而安住，一部分是中般涅槃者……生般涅槃者……無行般涅槃者……有行般涅槃者……上流色究竟天者，一部分不是上流色究竟天者嗎?不應如此說……。因緣的見解……滅的見解……道路的見解，因何而斷除呢?是斷除微細的慾望、微細的嗔恨，及其一部分的煩惱。成為不還者，未成為不還者，已獲得不還果的，已得證、已實現、已安住、身心感受而安住，未身心感受而安住，一部分是中般涅槃者……生般涅槃者……無行般涅槃者……有行般涅槃者……上流色究竟天者，一部分不是上流色究竟天者嗎?不應如此說……。
進入阿羅漢果的實現者，因何而斷除痛苦的見解呢?是斷除色界貪愛、無色界貪愛、我慢、掉舉、無明，及其一部分的煩惱。成為阿羅漢，未成為阿羅漢，已獲得阿羅漢果的，已得證、已實現、已安住、身心感受而安住，未身心感受而安住，一部分是離貪者……離嗔者……離癡者……已完成所作、已卸下重擔、已達到目標、已斷盡有結、已正確解脫、已拔除柵欄、已填平壕溝、已拔除門閂、已無障礙、已成為聖者、已降下旗幟、已卸下重擔、已解脫、已善勝利，他已完全了知苦，已斷除集，已證得滅，已修習道，應證知的已證知，應遍知的已遍知，應斷除的已斷除，應修習的已修習……應證得的已證得，一部分應證得的未證得嗎?不應如此說……。因緣的見解……滅的見解……道路的見解，因何而斷除呢?是斷除色界貪愛、無色界貪愛、我慢、掉舉、無明，及其一部分的煩惱。成為阿羅漢，未成為阿羅漢，已獲得阿羅漢果的，已得證、已實現、已安住、身心感受而安住，未身心感受而安住，一部分是離貪者……離嗔者……離癡者……已完成所作、已卸下重擔、已達到目標、已斷盡有結、已正確解脫、已拔除柵欄、已填平壕溝、已拔除門閂、已無障礙、已成為聖者、已降下旗幟、已卸下重擔、已解脫、已善勝利，他已完全了知苦，已斷除集，已證得滅，已修習道，應證知的已證知，應遍知的已遍知，應斷除的已斷除，應修習的已修習……應證得的已證得，一部分應證得的未證得嗎?不應如此說……。
Sotāpattiphalasacchikiriyāya paṭipanno puggalo dukkhaṃ dakkhanto paṭipannakoti vattabboti? Āmantā. Dukkhe diṭṭhe phale ṭhitoti vattabboti? Na hevaṃ vattabbe. Samudayaṃ dakkhanto…pe… nirodhaṃ dakkhanto paṭipannakoti vattabboti? Āmantā . Nirodhe diṭṭhe phale ṭhitoti vattabboti? Na hevaṃ vattabbe.

Sotāpattiphalasacchikiriyāya paṭipanno puggalo maggaṃ dakkhanto paṭipannakoti vattabbo, magge diṭṭhe phale ṭhitoti vattabboti? Āmantā. Dukkhaṃ dakkhanto paṭipannakoti vattabbo, dukkhe diṭṭhe phale ṭhitoti vattabboti? Na hevaṃ vattabbe…pe… maggaṃ dakkhanto paṭipannakoti vattabbo, magge diṭṭhe phale ṭhitoti vattabboti? Āmantā. Samudayaṃ dakkhanto…pe… nirodhaṃ dakkhanto paṭipannakoti vattabbo, nirodhe diṭṭhe phale ṭhitoti vattabboti? Na hevaṃ vattabbe…pe….

Sotāpattiphalasacchikiriyāya paṭipanno puggalo dukkhaṃ dakkhanto paṭipannakoti vattabbo, dukkhe diṭṭhe na vattabbaṃ – 『『phale ṭhitoti vattabbo』』ti? Āmantā. Maggaṃ dakkhanto paṭipannakoti vattabbo, magge diṭṭhe na vattabbaṃ – 『『phale ṭhitoti vattabbo』』ti? Na hevaṃ vattabbe…pe… samudayaṃ dakkhanto… nirodhaṃ dakkhanto paṭipannakoti vattabbo, nirodhe diṭṭhe na vattabbaṃ – 『『phale ṭhitoti vattabbo』』ti? Āmantā. Maggaṃ dakkhanto 『『paṭipannako』』ti vattabbo, magge diṭṭhe na vattabbaṃ – 『『phale ṭhitoti vattabbo』』ti? Na hevaṃ vattabbe…pe….

[sakavādīpucchālakkhaṇaṃ] Sotāpattiphalasacchikiriyāya paṭipanno puggalo dukkhaṃ dakkhanto paṭipannakoti vattabbo, dukkhe diṭṭhe na vattabbaṃ – 『『phale ṭhitoti vattabbo』』ti? Āmantā. Niratthiyaṃ dukkhadassananti? Na hevaṃ vattabbe…pe… samudayaṃ dakkhanto…pe… nirodhaṃ dakkhanto paṭipannakoti vattabbo, nirodhe diṭṭhe na vattabbaṃ – 『『phale ṭhitoti vattabbo』』ti? Āmantā. Niratthiyaṃ nirodhadassananti? Na hevaṃ vattabbe…pe….

進入預流果的實現者，看到痛苦時應說他是進入者嗎? 是的。痛苦見到果實時應說他是進入者嗎? 不應如此說。看到集時……看到滅時，進入者應說嗎? 是的。滅見到果實時應說他是進入者嗎? 不應如此說。進入預流果的實現者，看到道路時應說他是進入者，看到道路見到果實時應說嗎? 是的。看到痛苦時應說他是進入者，痛苦見到果實時應說嗎? 不應如此說……看到道路時應說他是進入者，看到道路見到果實時應說嗎? 是的。看到集時……看到滅時，進入者應說嗎? 滅見到果實時應說他是進入者嗎? 不應如此說……。進入預流果的實現者，看到痛苦時應說他是進入者，痛苦見到果時不應說——「看到果實時應說他是進入者」嗎? 是的。看到道路時應說他是進入者，看到道路見到果時不應說——「看到果實時應說他是進入者」嗎? 不應如此說……看到集時……看到滅時，進入者應說嗎? 滅見到果時不應說——「看到果實時應說他是進入者」嗎? 是的。看到道路時應說他是「進入者」，看到道路見到果時不應說——「看到果實時應說他是進入者」嗎? 不應如此說……。 [關於持有者的提問特徵] 進入預流果的實現者，看到痛苦時應說他是進入者，痛苦見到果時不應說——「看到果實時應說他是進入者」嗎? 是的。無意義的痛苦見解嗎? 不應如此說……看到集時……看到滅時，進入者應說嗎? 滅見到果時不應說——「看到果實時應說他是進入者」嗎? 是的。無意義的滅見解嗎? 不應如此說……。

345.[paravādīpucchālakkhaṇaṃ] Dukkhe diṭṭhe cattāri saccāni diṭṭhāni hontīti? Āmantā. Dukkhasaccaṃ cattāri saccānīti? Na hevaṃ vattabbe…pe….

[sakavādīpucchālakkhaṇaṃ] Rūpakkhandhe aniccato diṭṭhe pañcakkhandhā aniccato diṭṭhā hontīti? Āmantā. Rūpakkhandho pañcakkhandhāti? Na hevaṃ vattabbe…pe….

[sakavādīpucchālakkhaṇaṃ] Cakkhāyatane aniccato diṭṭhe dvādasāyatanāni aniccato diṭṭhāni hontīti? Āmantā. Cakkhāyatanaṃ dvādasāyatanānīti? Na hevaṃ vattabbe…pe….

[sakavādīpucchālakkhaṇaṃ] Cakkhudhātuyā aniccato diṭṭhāya aṭṭhārasa dhātuyo aniccato diṭṭhā hontīti? Āmantā. Cakkhudhātu aṭṭhārasa dhātuyoti? Na hevaṃ vattabbe…pe….

[sakavādīpucchālakkhaṇaṃ] Cakkhundriye aniccato diṭṭhe bāvīsatindriyāni aniccato diṭṭhāni hontīti? Āmantā. Cakkhundriyaṃ bāvīsatindriyānīti? Na hevaṃ vattabbe…pe….

[sakavādīpucchālakkhaṇaṃ] Catūhi ñāṇehi sotāpattiphalaṃ sacchikarotīti? Āmantā. Cattāri sotāpattiphalānīti? Na hevaṃ vattabbe…pe… aṭṭhahi ñāṇehi sotāpattiphalaṃ sacchikarotīti? Āmantā . Aṭṭha sotāpattiphalānīti? Na hevaṃ vattabbe…pe… dvādasahi ñāṇehi sotāpattiphalaṃ sacchikarotīti? Āmantā. Dvādasa sotāpattiphalānīti? Na hevaṃ vattabbe…pe… catucattārīsāya ñāṇehi sotāpattiphalaṃ sacchikarotīti ? Āmantā. Catucattārīsaṃ sotāpattiphalānīti? Na hevaṃ vattabbe…pe… sattasattatiyā ñāṇehi sotāpattiphalaṃ sacchikarotīti? Āmantā. Sattasattati sotāpattiphalānīti? Na hevaṃ vattabbe…pe….

Na vattabbaṃ – 『『anupubbābhisamayo』』ti? Āmantā. Nanu vuttaṃ bhagavatā – 『『seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evameva kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho』』ti [cūḷava. 385; a. ni. 8.20; udā. 45 udāne ca]. Attheva suttantoti? Āmantā. Tena hi anupubbābhisamayoti.

Na vattabbaṃ – 『『anupubbābhisamayo』』ti? Āmantā. Nanu vuttaṃ bhagavatā –

『『Anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe;

Kammāro rajatasseva, niddhame malamattano』』ti [dha. pa. 239 dhammapade].

Attheva suttantoti? Āmantā. Tena hi anupubbābhisamayoti.

Anupubbābhisamayoti ? Āmantā. Nanvāyasmā gavampati thero bhikkhū etadavoca – 『『sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – 『yo, bhikkhave, dukkhaṃ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passati; yo dukkhasamudayaṃ passati dukkhampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passati; yo dukkhanirodhaṃ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhagāminiṃ paṭipadampi passati; yo dukkhanirodhagāminiṃ paṭipadaṃ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhampi passatī』』』ti [saṃ. ni.

[關於外道提問的特徵] 看到痛苦時，四聖諦被看作存在嗎? 是的。痛苦的真諦是四聖諦嗎? 不應如此說……。 [關於持有者提問的特徵] 看到色聚的無常時，五蘊被看作存在嗎? 是的。色聚是五蘊嗎? 不應如此說……。 [關於持有者提問的特徵] 看到眼根的無常時，十二處被看作存在嗎? 是的。眼根是十二處嗎? 不應如此說……。 [關於持有者提問的特徵] 看到眼界的無常時，十八界被看作存在嗎? 是的。眼界是十八界嗎? 不應如此說……。 [關於持有者提問的特徵] 看到眼根的無常時，二十六根被看作存在嗎? 是的。眼根是二十六根嗎? 不應如此說……。 [關於持有者提問的特徵] 通過四種智慧證得預流果嗎? 是的。四種預流果嗎? 不應如此說……。通過八種智慧證得預流果嗎? 是的。八種預流果嗎? 不應如此說……。通過十二種智慧證得預流果嗎? 是的。十二種預流果嗎? 不應如此說……。通過四十種智慧證得預流果嗎? 是的。四十種預流果嗎? 不應如此說……。通過七十四種智慧證得預流果嗎? 是的。七十四種預流果嗎? 不應如此說……。
不應說——「逐步的證悟」嗎? 是的。難道不是佛陀所說——「就像，比丘們，廣大的海洋逐步深入，逐步沉沒，逐步流動，不是單憑一條路就能到達; 同樣，比丘們，在這個法與戒中，逐步的學習、逐步的行為、逐步的修行，不是單憑一條路就能達到」嗎? 是的。確實是如此。不應說——「逐步的證悟」嗎? 是的。難道不是佛陀所說——「智慧者逐步，漸漸，一點一點地，像工匠打磨銀子，去除自己的污垢」嗎? 是的。確實是如此。逐步的證悟嗎? 是的。難道不是尊者伽梵帕提提婆對比丘們說——「我親自聽到並親自接受——『誰看到痛苦，誰也看到痛苦的集，誰看到痛苦的滅，誰也看到通往痛苦滅的道路; 誰看到痛苦的集，誰也看到痛苦，誰看到痛苦的滅，誰也看到通往痛苦滅的道路; 誰看到痛苦的滅，誰也看到痛苦，誰看到痛苦的集，誰也看到通往痛苦滅的道路; 誰看到通往痛苦滅的道路，誰也看到痛苦，誰看到痛苦的集，誰也看到痛苦的滅』」嗎? 是的。

5.1100]! Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『anupubbābhisamayo』』ti.

Anupubbābhisamayoti ? Āmantā. Nanu vuttaṃ bhagavatā –

『『Sahāvassa dassanasampadāya,

Tayassu dhammā jahitā bhavanti;

Sakkāyadiṭṭhī vicikicchitañca,

Sīlabbataṃ vāpi yadatthi kiñci;

Catūhapāyehi ca vippamutto,

Chaccābhiṭhānāni abhabba kātu』』nti.

Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『anupubbābhisamayo』』ti.

Anupubbābhisamayoti? Āmantā. Nanu vuttaṃ bhagavatā – 『『yasmiṃ, bhikkhave, samaye ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』nti, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso』』ti! Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – 『『anupubbābhisamayo』』ti.

Anupubbābhisamayakathā niṭṭhitā.

Dutiyavaggo

(19) 10. Vohārakathā

Buddhassa bhagavato vohāro lokuttaroti? Āmantā. Lokuttare sote paṭihaññati no lokiye, lokuttarena viññāṇena paṭivijānanti no lokiyena, sāvakā paṭivijānanti no puthujjanāti? Na hevaṃ vattabbe…pe….

Nanu buddhassa bhagavato vohāro lokiye sote paṭihaññatīti? Āmantā. Hañci buddhassa bhagavato vohāro lokiye sote paṭihaññati, no ca vata re vattabbe – 『『buddhassa bhagavato vohāro lokuttaro』』ti.

Nanu buddhassa bhagavato vohāraṃ lokiyena viññāṇena paṭivijānantīti? Āmantā. Hañci buddhassa bhagavato vohāraṃ lokiyena viññāṇena paṭivijānanti, no ca vata re vattabbe – 『『buddhassa bhagavato vohāro lokuttaro』』ti.

Nanu buddhassa bhagavato vohāraṃ puthujjanā paṭivijānantīti? Āmantā. Hañci buddhassa bhagavato vohāraṃ puthujjanā paṭivijānanti, no ca vata re vattabbe – 『『buddhassa bhagavato vohāro lokuttaro』』ti.

Buddhassa bhagavato vohāro lokuttaroti? Āmantā. Maggo phalaṃ nibbānaṃ, sotāpattimaggo sotāpattiphalaṃ, sakadāgāmimaggo sakadāgāmiphalaṃ, anāgāmimaggo anāgāmiphalaṃ, arahattamaggo arahattaphalaṃ, satipaṭṭhānaṃ sammappadhānaṃ iddhipādo indriyaṃ balaṃ bojjhaṅgoti? Na hevaṃ vattabbe…pe….

Buddhassa bhagavato vohāro lokuttaroti? Āmantā. Atthi keci buddhassa bhagavato vohāraṃ suṇantīti? Āmantā. Lokuttaro dhammo sotaviññeyyo, sotasmiṃ paṭihaññati, sotassa āpāthaṃ āgacchatīti? Na hevaṃ vattabbe…pe….

Nanu lokuttaro dhammo na sotaviññeyyo, na sotasmiṃ paṭihaññati, na sotassa āpāthaṃ āgacchatīti? Āmantā. Hañci lokuttaro dhammo na sotaviññeyyo, na sotasmiṃ paṭihaññati, na sotassa āpāthaṃ āgacchati, no ca vata re vattabbe – 『『buddhassa bhagavato vohāro lokuttaro』』ti.

5.1100]! 這確實是經文嗎? 是的。因此不應該說——"逐步的證悟"。逐步的證悟嗎? 是的。難道不是佛陀所說—— "隨著他見解的圓滿，三種法被斷除; 身見和疑惑，以及任何戒禁取; 從四惡道解脫，不可能再造六種重罪。" 這確實是經文嗎? 是的。因此不應該說——"逐步的證悟"。逐步的證悟嗎? 是的。難道不是佛陀所說——"比丘們,當聖弟子生起無垢無染的法眼時——'凡是生起的法,都是滅法',比丘們,隨著見解的生起,聖弟子斷除三種結縛——身見、疑惑、戒禁取。"這確實是經文嗎? 是的。因此不應該說——"逐步的證悟"。關於逐步證悟的論述結束。 2. 第二品 (19) 10. 關於言語的論述 347. 佛陀世尊的言語是出世間的嗎? 是的。出世間的言語被世間的耳朵聽到,而不是被世間的耳朵聽到,被出世間的識理解,而不是被世間的識理解,被弟子理解,而不是被凡夫理解嗎? 不應如此說……。難道佛陀世尊的言語不是被世間的耳朵聽到嗎? 是的。如果佛陀世尊的言語被世間的耳朵聽到,那麼就不應該說——"佛陀世尊的言語是出世間的"。難道佛陀世尊的言語不是被世間的識理解嗎? 是的。如果佛陀世尊的言語被世間的識理解,那麼就不應該說——"佛陀世尊的言語是出世間的"。難道佛陀世尊的言語不是被凡夫理解嗎? 是的。如果佛陀世尊的言語被凡夫理解,那麼就不應該說——"佛陀世尊的言語是出世間的"。 348. 佛陀世尊的言語是出世間的嗎? 是的。是道、果、涅槃、預流道、預流果、一來道、一來果、不還道、不還果、阿羅漢道、阿羅漢果、念處、正勤、神足、根、力、覺支嗎? 不應如此說……。佛陀世尊的言語是出世間的嗎? 是的。有人聽到佛陀世尊的言語嗎? 是的。出世間法是可以被耳識所知、被耳朵聽到、進入耳朵範圍的嗎? 不應如此說……。難道出世間法不是不能被耳識所知、不能被耳朵聽到、不能進入耳朵範圍的嗎? 是的。如果出世間法不能被耳識所知、不能被耳朵聽到、不能進入耳朵範圍,那麼就不應該說——"佛陀世尊的言語是出世間的"。

Buddhassa bhagavato vohāro lokuttaroti? Āmantā. Atthi keci buddhassa bhagavato vohāre rajjeyyunti? Āmantā. Lokuttaro dhammo rāgaṭṭhāniyo rajanīyo kamanīyo madanīyo bandhanīyo mucchanīyoti? Na hevaṃ vattabbe…pe….

Nanu lokuttaro dhammo na rāgaṭṭhāniyo na rajanīyo na kamanīyo na madanīyo na bandhanīyo na mucchanīyoti? Āmantā. Hañci lokuttaro dhammo na rāgaṭṭhāniyo na rajanīyo na kamanīyo na madanīyo na bandhanīyo na mucchanīyo, no ca vata re vattabbe – 『『buddhassa bhagavato vohāro lokuttaro』』ti.

Buddhassa bhagavato vohāro lokuttaroti? Āmantā. Atthi keci buddhassa bhagavato vohāre dusseyyunti? Āmantā. Lokuttaro dhammo dosaṭṭhāniyo kopaṭṭhāniyo paṭighaṭṭhāniyoti? Na hevaṃ vattabbe…pe….

Nanu lokuttaro dhammo na dosaṭṭhāniyo na kopaṭṭhāniyo na paṭighaṭṭhāniyoti? Āmantā. Hañci lokuttaro dhammo na dosaṭṭhāniyo na kopaṭṭhāniyo na paṭighaṭṭhāniyo, no ca vata re vattabbe – 『『buddhassa bhagavato vohāro lokuttaro』』ti.

Buddhassa bhagavato vohāro lokuttaroti? Āmantā. Atthi keci buddhassa bhagavato vohāre muyheyyunti? Āmantā. Lokuttaro dhammo mohaṭṭhāniyo aññāṇakaraṇo acakkhukaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattanikoti? Na hevaṃ vattabbe…pe….

Nanu lokuttaro dhammo na mohaṭṭhāniyo na aññāṇakaraṇo na acakkhukaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattanikoti? Āmantā. Hañci lokuttaro dhammo na mohaṭṭhāniyo na aññāṇakaraṇo na acakkhukaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko, no ca vata re vattabbe – 『『buddhassa bhagavato vohāro lokuttaro』』ti.

Buddhassa bhagavato vohāro lokuttaroti? Āmantā. Ye keci buddhassa bhagavato vohāraṃ suṇanti, sabbe te maggaṃ bhāventīti? Na hevaṃ vattabbe…pe….

Ye keci buddhassa bhagavato vohāraṃ suṇanti, sabbe te maggaṃ bhāventīti? Āmantā. Bālaputhujjanā buddhassa bhagavato vohāraṃ suṇanti, bālaputhujjanā maggaṃ bhāventīti? Na hevaṃ vattabbe…pe… mātughātako maggaṃ bhāveti…pe… pitughātako… arahantaghātako… ruhiruppādako… saṅghabhedako buddhassa bhagavato vohāraṃ suṇāti, saṅghabhedako maggaṃ bhāvetīti? Na hevaṃ vattabbe…pe….

Labbhā sovaṇṇamayāya laṭṭhiyā dhaññapuñjopi suvaṇṇapuñjopi ācikkhitunti? Āmantā. Evamevaṃ bhagavā lokuttarena vohārena lokiyampi lokuttarampi dhammaṃ voharatīti.

Labbhā elaṇḍiyāya laṭṭhiyā dhaññapuñjopi suvaṇṇapuñjopi ācikkhitunti? Āmantā. Evamevaṃ bhagavā lokiyena vohārena lokiyampi lokuttarampi dhammaṃ voharatīti.

佛陀世尊的言語是出世間的嗎?是的。有人會對佛陀世尊的言語產生貪愛嗎?是的。出世間法是貪愛的對象,能引起貪愛、慾望、迷醉、束縛、執著嗎?不應如此說……。難道出世間法不是不能引起貪愛、不能引起慾望、不能引起迷醉、不能引起束縛、不能引起執著的嗎?是的。如果出世間法不能引起貪愛、不能引起慾望、不能引起迷醉、不能引起束縛、不能引起執著,那麼就不應該說——"佛陀世尊的言語是出世間的"。佛陀世尊的言語是出世間的嗎?是的。有人會對佛陀世尊的言語產生嗔恨嗎?是的。出世間法是嗔恨的對象,能引起憤怒、敵意嗎?不應如此說……。難道出世間法不是不能引起嗔恨、不能引起憤怒、不能引起敵意的嗎?是的。如果出世間法不能引起嗔恨、不能引起憤怒、不能引起敵意,那麼就不應該說——"佛陀世尊的言語是出世間的"。佛陀世尊的言語是出世間的嗎?是的。有人會對佛陀世尊的言語產生愚癡嗎?是的。出世間法是愚癡的對象,能引起無知、無明、智慧的消滅、痛苦的增長、不導向涅槃嗎?不應如此說……。難道出世間法不是不能引起愚癡、不能引起無知、不能引起無明、能增長智慧、不增長痛苦、導向涅槃的嗎?是的。如果出世間法不能引起愚癡、不能引起無知、不能引起無明、能增長智慧、不增長痛苦、導向涅槃,那麼就不應該說——"佛陀世尊的言語是出世間的"。
佛陀世尊的言語是出世間的嗎?是的。所有聽到佛陀世尊言語的人,都在修習道嗎?不應如此說……。所有聽到佛陀世尊言語的人,都在修習道嗎?是的。愚昧的凡夫聽到佛陀世尊的言語,愚昧的凡夫在修習道嗎?不應如此說……殺母者在修習道……殺父者……殺阿羅漢者……出佛身血者……破和合僧者聽到佛陀世尊的言語,破和合僧者在修習道嗎?不應如此說……。
可以用金製成的棍子來指示谷堆或金堆嗎?是的。同樣地,世尊用出世間的言語來表達世間和出世間的法。可以用蘆葦製成的棍子來指示谷堆或金堆嗎?是的。同樣地,世尊用世間的言語來表達世間和出世間的法。
Buddhassa bhagavato vohāro lokiyaṃ voharantassa lokiyo hoti, lokuttaraṃ voharantassa lokuttaro hotīti? Āmantā. Lokiyaṃ voharantassa lokiye sote paṭihaññati, lokuttaraṃ voharantassa lokuttare sote paṭihaññati; lokiyaṃ voharantassa lokiyena viññāṇena paṭivijānanti, lokuttaraṃ voharantassa lokuttarena viññāṇena paṭivijānanti; lokiyaṃ voharantassa puthujjanā paṭivijānanti , lokuttaraṃ voharantassa sāvakā paṭivijānantīti? Na hevaṃ vattabbe…pe….

Na vattabbaṃ – 『『buddhassa bhagavato vohāro lokiyaṃ voharantassa lokiyo hoti, lokuttaraṃ voharantassa lokuttaro hotīti? Āmantā. Nanu bhagavā lokiyampi lokuttarampi dhammaṃ voharatīti? Āmantā. Hañci bhagavā lokiyampi lokuttarampi dhammaṃ voharati, tena vata re vattabbe – 『『buddhassa bhagavato vohāro lokiyaṃ voharantassa lokiyo hoti, lokuttaraṃ voharantassa lokuttaro hotī』』ti.

Buddhassa bhagavato vohāro lokiyaṃ voharantassa lokiyo hoti, lokuttaraṃ voharantassa lokuttaro hotīti? Āmantā. Maggaṃ voharantassa maggo hoti, amaggaṃ voharantassa amaggo hoti, phalaṃ voharantassa phalaṃ hoti, aphalaṃ voharantassa aphalaṃ hoti, nibbānaṃ voharantassa nibbānaṃ hoti, anibbānaṃ voharantassa anibbānaṃ hoti, saṅkhataṃ voharantassa saṅkhataṃ hoti, asaṅkhataṃ voharantassa asaṅkhataṃ hoti, rūpaṃ voharantassa rūpaṃ hoti, arūpaṃ voharantassa arūpaṃ hoti, vedanaṃ voharantassa vedanā hoti, avedanaṃ voharantassa avedanā hoti, saññaṃ voharantassa saññā hoti, asaññaṃ voharantassa asaññā hoti, saṅkhāre voharantassa saṅkhārā honti, asaṅkhāre voharantassa asaṅkhārā honti, viññāṇaṃ voharantassa viññāṇaṃ hoti, aviññāṇaṃ voharantassa aviññāṇaṃ hotīti ? Na hevaṃ vattabbe…pe….

Vohārakathā niṭṭhitā.

Dutiyavaggo

(20) 11. Nirodhakathā

佛陀世尊的言語在表達世間法時是世間的,在表達出世間法時是出世間的嗎?是的。在表達世間法時被世間的耳朵聽到,在表達出世間法時被出世間的耳朵聽到;在表達世間法時被世間的識理解,在表達出世間法時被出世間的識理解;在表達世間法時被凡夫理解,在表達出世間法時被弟子理解嗎?不應如此說……。不應該說"佛陀世尊的言語在表達世間法時是世間的,在表達出世間法時是出世間的"嗎?是的。難道世尊不是既表達世間法也表達出世間法嗎?是的。如果世尊既表達世間法也表達出世間法,那麼就應該說"佛陀世尊的言語在表達世間法時是世間的,在表達出世間法時是出世間的"。佛陀世尊的言語在表達世間法時是世間的,在表達出世間法時是出世間的嗎?是的。在表達道時是道,在表達非道時是非道,在表達果時是果,在表達非果時是非果,在表達涅槃時是涅槃,在表達非涅槃時是非涅槃,在表達有為法時是有為法,在表達無為法時是無為法,在表達色法時是色法,在表達非色法時是非色法,在表達受時是受,在表達非受時是非受,在表達想時是想,在表達非想時是非想,在表達行時是行,在表達非行時是非行,在表達識時是識,在表達非識時是非識嗎?不應如此說……。關於言語的論述結束。
第二品 (20) 11. 關於滅的論述
Dve nirodhāti? Āmantā. Dve dukkhanirodhāti? Na hevaṃ vattabbe…pe… dve dukkhanirodhāti? Āmantā. Dve nirodhasaccānīti? Na hevaṃ vattabbe…pe… dve nirodhasaccānīti? Āmantā. Dve dukkhasaccānīti? Na hevaṃ vattabbe…pe… dve nirodhasaccānīti? Āmantā. Dve samudayasaccānīti? Na hevaṃ vattabbe…pe… dve nirodhasaccānīti? Āmantā. Dve maggasaccānīti? Na hevaṃ vattabbe…pe….

Dve nirodhasaccānīti? Āmantā. Dve tāṇāni…pe… dve leṇāni… dve saraṇāni… dve parāyaṇāni… dve accutāni… dve amatāni… dve nibbānānīti? Na hevaṃ vattabbe…pe….

Dve nibbānānīti? Āmantā. Atthi dvinnaṃ nibbānānaṃ uccanīcatā hīnapaṇītatā ukkaṃsāvakaṃso sīmā vā bhedo vā rāji vā antarikā vāti? Na hevaṃ vattabbe…pe….

Dve nirodhāti? Āmantā. Nanu appaṭisaṅkhāniruddhe saṅkhāre paṭisaṅkhā nirodhentīti? Āmantā. Hañci appaṭisaṅkhāniruddhe saṅkhāre paṭisaṅkhā nirodhenti, no ca vata re vattabbe – 『『dve nirodhā』』ti.

Na vattabbaṃ – 『『dve nirodhā』』ti? Āmantā. Nanu appaṭisaṅkhāniruddhāpi saṅkhārā accantabhaggā, paṭisaṅkhāniruddhāpi saṅkhārā accantabhaggāti? Āmantā. Hañci appaṭisaṅkhāniruddhāpi saṅkhārā accantabhaggā, paṭisaṅkhāniruddhāpi saṅkhārā accantabhaggā, tena vata re vattabbe – 『『dve nirodhā』』ti.

Dve nirodhāti? Āmantā. Paṭisaṅkhāniruddhāpi [paṭisaṅkhāniruddhā (?)] saṅkhārā ariyamaggaṃ āgamma niruddhāti? Āmantā. Appaṭisaṅkhāniruddhā saṅkhārā ariyamaggaṃ āgamma niruddhāti? Na hevaṃ vattabbe…pe….

Dve nirodhāti? Āmantā. Paṭisaṅkhāniruddhā saṅkhārā na puna uppajjantīti? Āmantā. Appaṭisaṅkhāniruddhā saṅkhārā na puna uppajjantīti? Na hevaṃ vattabbe…pe… tena hi na vattabbaṃ – 『『dve nirodhā』』ti.

Nirodhakathā niṭṭhitā.

Dutiyavaggo.

有兩種滅嗎?是的。有兩種苦滅嗎?不應如此說……有兩種苦滅嗎?是的。有兩種滅諦嗎?不應如此說……有兩種滅諦嗎?是的。有兩種苦諦嗎?不應如此說……有兩種滅諦嗎?是的。有兩種集諦嗎?不應如此說……有兩種滅諦嗎?是的。有兩種道諦嗎?不應如此說……。有兩種滅諦嗎?是的。有兩種保護……兩種庇護……兩種歸依……兩種歸宿……兩種不死……兩種甘露……兩種涅槃嗎?不應如此說……。有兩種涅槃嗎?是的。兩種涅槃之間有高低、優劣、優勝、界限、分別、裂縫、間隔嗎?不應如此說……。有兩種滅嗎?是的。難道不是對未經思擇而滅的諸行,經過思擇而使之滅嗎?是的。如果對未經思擇而滅的諸行,經過思擇而使之滅,那麼就不應該說"有兩種滅"。不應該說"有兩種滅"嗎?是的。難道不是未經思擇而滅的諸行也是完全破壞,經過思擇而滅的諸行也是完全破壞嗎?是的。如果未經思擇而滅的諸行是完全破壞,經過思擇而滅的諸行也是完全破壞,那麼就應該說"有兩種滅"。有兩種滅嗎?是的。經過思擇而滅的諸行是通過聖道而滅嗎?是的。未經思擇而滅的諸行是通過聖道而滅嗎?不應如此說……。有兩種滅嗎?是的。經過思擇而滅的諸行不再生起嗎?是的。未經思擇而滅的諸行不再生起嗎?不應如此說……因此不應該說"有兩種滅"。關於滅的論述結束。第二品結束。

Tassuddānaṃ –

Parūpahāro aññāṇaṃ, kaṅkhā paravitāraṇā;

Vacībhedo dukkhāhāro, cittaṭṭhiti ca kukkuḷā;

Anupubbābhisamayo, vohāro ca nirodhakoti.

其要義是—— 對他人的侵害是無知，疑惑是對他人的推測；言語的分裂是痛苦的負擔，心的安定如同雞蛋；