MN 2 · 一切漏经
14如是我闻：一时，世尊住在舍卫城祇树给孤独园。在那里，世尊称呼诸比丘：「诸比丘。」那些比丘回答世尊：「尊者。」世尊如此说道：「诸比丘，我将为你们开示一切漏的防护法门。你们听着，善作意，我将说。」「是的，尊者。」那些比丘回答世尊。世尊如此说道：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha , sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
15比丘们，我说，对于知道的人、看见的人，烦恼会灭尽；不是对于不知道、没看见的人。比丘们，知道什么、看见什么，烦恼会灭尽呢？就是如理作意与不如理作意。比丘们，对于不如理作意的人，还没生起的烦恼会生起，已经生起的烦恼会增长；而对于如理作意的人，还没生起的烦恼不会生起，已经生起的烦恼会被断除。
‘‘Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
16比丘们，有些烦恼可以靠见来断除，有些烦恼可以靠防护来断除，有些烦恼可以靠受用来断除，有些烦恼可以靠忍耐来断除，有些烦恼可以靠回避来断除，有些烦恼可以靠除遣来断除，有些烦恼可以靠修习来断除。
‘‘Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.
4以见应断之漏
Dassanā pahātabbāsavā
17比丘们，什么是可以靠见来断除的烦恼呢？比丘们，这里，一个没有听闻过法的凡夫——他没见到圣者们，对圣者之法不精通，没在圣者之法中受到训练；他没见到善士们，对善士之法不精通，没在善士之法中受到训练——他不了知哪些法应该去作意，也不了知哪些法不应该去作意。正因为他不了知应该作意的法，也不了知不应该作意的法，所以，对于那些不应该作意的法，他却去作意；对于那些应该作意的法，他却不去作意。
‘‘Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave , assutavā puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.
6比丘们，哪些是他去作意但不应该去作意的法呢？比丘们，如果一个人去作意某些法，他还没生起的欲漏就会生起，已经生起的欲漏就会增长；还没生起的有漏就会生起，已经生起的有漏就会增长；还没生起的无明漏就会生起，已经生起的无明漏就会增长——这些就是他去作意但不应该去作意的法。
‘‘Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.
7比丘们，哪些是他不去作意但应该去作意的法呢？比丘们，如果一个人去作意某些法，他还没生起的欲漏就不会生起，已经生起的欲漏就会被断除；还没生起的有漏就不会生起，已经生起的有漏就会被断除；还没生起的无明漏就不会生起，已经生起的无明漏就会被断除——这些就是他应该去作意但他却不去作意的法。
‘‘Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.
8「由于他作意那些不应作意之法，不作意那些应作意之法，未生起的诸漏生起，已生起的诸漏增长。
‘‘Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.
18他这样不如理地作意：'我在过去世存在过吗？还是不存在呢？过去世我是什么？过去世我怎样？过去世我从什么变成什么？我在未来世会存在吗？还是不会存在呢？未来世我会是什么？未来世我会怎样？未来世我从什么变成什么？'或者，对现在、此刻的自己内心生起疑惑：'我存在吗？我不存在吗？我是什么？我怎样？这个生命从哪里来？他将去往哪里？'
‘‘So evaṃ ayoniso manasi karoti – ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’nti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti – ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?
19「他如此不如理作意时，六种见之一便生起。「我有我」之见如真实、坚固般生起；或「我无我」之见如真实、坚固般生起；或「我以我认知我」之见如真实、坚固般生起；或「我以我认知无我」之见如真实、坚固般生起；或「我以无我认知我」之见如真实、坚固般生起；或者他有这样的见：「此我能说、能感受，在此处、彼处领受善恶诸业之果报；而我此我是常、恒、永恒、不变易之法，将如此永恒而住。」诸比丘，这被称为见的行处、见的丛林、见的险路、见的歪曲、见的动乱、见的结缚。诸比丘，被见结缚所系缚的未曾听闻凡夫，不能从生、老、死、愁、悲、苦、忧、恼中解脱；我说：「他不能从苦中解脱。」
‘‘Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṃ diṭṭhi hoti – ‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave , diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na parimuccati dukkhasmā’ti vadāmi.
20然而，比丘们，已听闻正法的圣弟子——见过圣者，通晓圣法，在圣法中受到良好训练；见过善士，通晓善士之法，在善士之法中受到良好训练——他知道哪些事该注意，哪些事不该注意。因为他知道哪些事该注意、哪些事不该注意，所以他不去注意那些不该注意的事，而去注意那些该注意的事。
‘‘Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto – manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
12「诸比丘，什么是他所不作意的不应作意之法呢？诸比丘，作意之时，未生起的欲漏会生起，已生起的欲漏会增长；未生起的有漏会生起，已生起的有漏会增长；未生起的无明漏会生起，已生起的无明漏会增长——这些便是他所不作意的不应作意之法。
‘‘Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
13「诸比丘，什么是他所作意的应作意之法呢？诸比丘，作意之时，未生起的欲漏不生起，已生起的欲漏断除；未生起的有漏不生起，已生起的有漏断除；未生起的无明漏不生起，已生起的无明漏断除——这些便是他所作意的应作意之法。
‘‘Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati , uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
14他不去作意那些不应作意的事，而去作意那些应作意的事。这样一来，未生起的烦恼就不会生起，已生起的烦恼也就被断除了。
‘‘Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
21「他如理作意「此是苦」，如理作意「此是苦之集」，如理作意「此是苦之灭」，如理作意「此是导至苦灭之道」。当他如此如理作意时，三结便断除——有身见、疑、戒禁取。诸比丘，这些被称为应以见而断的诸漏。
‘‘So ‘idaṃ dukkha’nti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
16以防护应断之漏
Saṃvarā pahātabbāsavā
22「诸比丘，什么是应以防护而断的诸漏呢？诸比丘，于此，比丘如理省思，防护眼根而住。诸比丘，若不防护眼根而住者所生起的诸漏、损害、热恼，防护眼根而住者则无此等诸漏、损害、热恼。如理省思，防护耳根而住……如理省思，防护鼻根而住……防护舌根而住……防护身根而住……防护意根而住。诸比丘，若不防护意根而住者所生起的诸漏、损害、热恼，防护意根而住者则无此等诸漏、损害、热恼。
‘‘Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati…pe… ghānindriyasaṃvarasaṃvuto viharati…pe… jivhindriyasaṃvarasaṃvuto viharati…pe… kāyindriyasaṃvarasaṃvuto viharati…pe… manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave , manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.
18比丘们，如果不这样防护而住，就会生起烦恼、忧恼与热恼；如果这样防护而住，就不会有那些烦恼、忧恼与热恼。比丘们，这些就叫做以防护所应断的烦恼。
‘‘Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā , saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.
19以受用应断之漏
Paṭisevanā pahātabbāsavā
23比丘们，哪些是以受用所应断的烦恼呢？比丘们，在此，比丘如理省思后受用衣服：'仅仅是为了抵御寒冷，抵御炎热，抵御蚊、虫、风、热、蛇蝎的触恼，仅仅是为了遮蔽羞处。'
‘‘Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapa- samphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’.
21「如理省思而受用团食：「非为嬉戏，非为骄慢，非为装饰，非为庄严，仅为了此身的住立、维持，为了止息伤害，为了资助梵行，如此我将灭除旧受，不令新受生起；我将得以生活、无过失、安乐而住。」
‘‘Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’ .
22他如理省思而受用住所：仅仅为了抵御寒冷、抵御炎热、抵御牛虻蚊虫、风吹日晒和爬虫的触恼，也仅仅为了消除气候的危难，并享有独处禅修的安乐。
‘‘Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.
23他如理省思而受用医药资具：仅仅为了消除已生起的病痛感受，为了彻底没有苦迫。
‘‘Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – ‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’ .
24比丘们，对于一位比丘来说，如果不这样如理受用，就会生起伴随苦恼和炽燃的烦恼；这样如理受用，那些会带来苦恼和炽燃的烦恼就不生起。比丘们，这些就叫做‘以受用而应断的烦恼’。
‘‘Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.
25以忍受应断之漏
Adhivāsanā pahātabbāsavā
24比丘们，哪些是以忍耐而应断的烦恼呢？比丘们，在此，比丘如理省思后，能忍耐寒冷、忍耐炎热、忍耐饥饿、忍耐口渴；对于牛虻蚊虫、风吹日晒、爬虫的触恼，对于恶口粗语，对于身体生起的苦受——剧烈的、粗重的、辛辣的、不愉快的、不合意的、乃至可能夺命的——他都以忍耐应对。
‘‘Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
27比丘们，对于一位比丘来说，如果不这样忍耐，就会生起伴随苦恼和炽燃的烦恼；这样忍耐，那些会带来苦恼和炽燃的烦恼就不生起。比丘们，这些就叫做‘以忍耐而应断的烦恼’。
‘‘Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.
28以回避应断之漏
Parivajjanā pahātabbāsavā
25「诸比丘，什么是应以回避而断的诸漏呢？诸比丘，于此，比丘如理省思，回避狂象，回避狂马，回避狂牛，回避狂犬，回避蛇、树桩、荆棘之地、深坑、悬崖、垃圾坑、污水坑。坐于不应坐之处、行于不应行之处、亲近恶友——此等种种会令有智的同梵行者怀疑他处于恶的境地——他如理省思而回避这些不应坐之处、不应行之处以及那些恶友。
‘‘Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.
30比丘们，如果他不回避某些事物，那些会带来伤害与热恼的漏就会生起；而当他回避时，这些带来伤害与热恼的漏就不会产生。比丘们，这些就叫做应该通过回避来断除的漏。
‘‘Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.
31以除去应断之漏
Vinodanā pahātabbāsavā
26比丘们，哪些是应该通过除遣来断除的漏呢？比丘们，在这里，一位比丘如理省思之后，对于已生起的欲贪念头，他不接受、不随顺，而是断除它、除去它、消除它、让它消失无踪；对于已生起的嗔怒念头……对于已生起的伤害念头……对于任何已生起的种种邪恶不善法，他不接受、不随顺，而是断除它、除去它、消除它、让它消失无踪。
‘‘Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
33比丘们，如果他不除遣，那些会带来伤害与热恼的漏就会生起；而当他除遣时，这些带来伤害与热恼的漏就不会产生。比丘们，这些就叫做应该通过除遣来断除的漏。
‘‘Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.
34以修习应断之漏
Bhāvanā pahātabbāsavā
27比丘们，哪些是应该通过修习来断除的漏呢？比丘们，在这里，一位比丘如理省思之后，修习念觉支，这念觉支依于远离、依于离欲、依于灭尽，趋向于舍离；他如理省思之后，修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习舍觉支，这舍觉支依于远离、依于离欲、依于灭尽，趋向于舍离。
‘‘Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
36比丘们，如果他不修习，那些会带来伤害与热恼的漏就会生起；而当他修习时，这些带来伤害与热恼的漏就不会产生。比丘们，这些就叫做应该通过修习来断除的漏。
‘‘Yañhissa, bhikkhave , abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.
28比丘们，当一位比丘对于应以见断除的那些漏，已经通过见而断除；对于应以防护断除的那些漏，已经通过防护而断除；对于应以受用断除的那些漏，已经通过受用而断除；对于应以忍耐断除的那些漏，已经通过忍耐而断除；对于应以回避断除的那些漏，已经通过回避而断除；对于应以除遣断除的那些漏，已经通过除遣而断除；对于应以修习断除的那些漏，已经通过修习而断除——比丘们，这时，这位比丘就被称为“安住于防护一切漏的防护中，他已斩断渴爱，已摧破结缚，通过彻底洞穿慢而到达了苦的边际”。
‘‘Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; ayaṃ vuccati, bhikkhave – ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.
38世尊说了这些。那些比丘们对世尊所说的法，心满意足，随喜赞叹。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
39一切漏经完 第二
Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ.