MN 38 · 大渴爱灭尽经
396如是我闻：有一次，佛陀住在舍卫城的祇树给孤独园。那时，有个渔夫的儿子，名叫嗏帝的比丘，心里生起了这样的恶见：'我是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识。'许多比丘听说了这件事：'听说渔夫之子嗏帝比丘生起了这样的恶见——我是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识。'于是，这些比丘就去见渔夫之子嗏帝比丘，见面后，对渔夫之子嗏帝比丘这样说：'贤友嗏帝，听说你真的生起了这样的恶见——我是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识，是吗？''贤友们，我确实是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识。'于是，这些比丘想帮助渔夫之子嗏帝比丘脱离这个恶见，就反复询问、追问、劝说：'贤友嗏帝，别这么说，别诬蔑佛陀，诬蔑佛陀是不好的，佛陀不会这样说。贤友嗏帝，佛陀用了很多种方式说识是缘起的，没有缘，就不会有识的生起。'可是，即使被这些比丘反复询问、追问、劝说，渔夫之子嗏帝比丘还是顽固地执取、坚持那个恶见不放，说道：'贤友们，我确实是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识。'
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’nti. Assosuṃ kho sambahulā bhikkhū – ‘‘sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’’nti. Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṃsu; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocuṃ – ‘‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’’nti? ‘‘Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’nti. Atha kho te bhikkhū sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti – ‘‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’’ti. Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’nti.
397当这些比丘无法使渔夫之子嗏帝比丘脱离这个恶见后，就去见佛陀。到了之后，向佛陀礼敬，然后坐在一边。坐在一边的这些比丘对佛陀说：'尊者，渔夫之子嗏帝比丘生起了这样的恶见——我是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识。尊者，我们听说渔夫之子嗏帝比丘生起了这样的恶见——我是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识。于是，尊者，我们就去见渔夫之子嗏帝比丘，见面后，对渔夫之子嗏帝比丘这样说：贤友嗏帝，听说你真的生起了这样的恶见——我是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识，是吗？尊者，我们这样说了之后，渔夫之子嗏帝比丘对我们说：贤友们，我确实是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识。于是，尊者，我们想帮助渔夫之子嗏帝比丘脱离这个恶见，就反复询问、追问、劝说：贤友嗏帝，别这么说，别诬蔑佛陀，诬蔑佛陀是不好的，佛陀不会这样说。贤友嗏帝，佛陀用了很多种方式说识是缘起的，没有缘，就不会有识的生起。可是，尊者，即使被我们反复询问、追问、劝说，渔夫之子嗏帝比丘还是顽固地执取、坚持那个恶见不放，说道：贤友们，我确实是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识。尊者，当我们无法使渔夫之子嗏帝比丘脱离这个恶见后，我们就来向佛陀禀告这件事。'
Yato kho te bhikkhū nāsakkhiṃsu sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Assumha kho mayaṃ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Atha kho mayaṃ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocumha – ‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’nti? Evaṃ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca – ‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Atha kho mayaṃ, bhante, sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha – ‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmasā abhinivissa voharati – ‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Yato kho mayaṃ, bhante, nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.
398于是，佛陀对某一位比丘说：'来吧，比丘，你以我的名义去叫渔夫之子嗏帝比丘：贤友嗏帝，导师叫你。''好的，尊者。'那位比丘答应了佛陀后，就去见渔夫之子嗏帝比丘，见面后，对渔夫之子嗏帝比丘说：'贤友嗏帝，导师叫你。''好的，贤友。'渔夫之子嗏帝比丘答应了那位比丘后，就去见佛陀。到了之后，向佛陀礼敬，然后坐在一边。佛陀对坐在一边的渔夫之子嗏帝比丘这样说：'嗏帝，听说你真的生起了这样的恶见——我是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识，是吗？''尊者，我确实是这样理解佛陀所说的法的：正是这同一个识在轮回中流转，而不是其他的识。''嗏帝，你说的那个识是什么？''尊者，就是那个能说话、能感受、并在这里那里承受各种善恶业报的东西。''愚痴人，你凭什么认为我是这样说法给你听的？愚痴人，难道我不是用了很多种方式说识是缘起的，没有缘，就不会有识的生起吗？可是，你这个愚痴人，却因为自己理解错了，不仅诬蔑我们，还伤害了自己，也造下了很多非福。愚痴人，这将会带给你长久的伤害和痛苦。'
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ bhikkhu, mama vacanena sātiṃ bhikkhuṃ kevaṭṭaputtaṃ āmantehi – ‘satthā taṃ, āvuso sāti, āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca – ‘‘satthā taṃ, āvuso sāti, āmantetī’’ti. ‘‘Evamāvuso’’ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sātiṃ bhikkhuṃ kevaṭṭaputtaṃ bhagavā etadavoca – ‘‘saccaṃ kira, te, sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’’nti? ‘‘Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’nti. ‘‘Katamaṃ taṃ, sāti, viññāṇa’’nti? ‘‘Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī’’ti. ‘‘Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ, aññatra paccayā natthi viññāṇassa sambhavoti? Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā’’ti.
399接着，佛陀对比丘们说：'比丘们，你们认为如何？这个渔夫之子嗏帝比丘，在这个法与律中，是不是连一点智慧的火花都没有呢？''怎么会呢，尊者？确实是这样，尊者。'当佛陀这样说了之后，渔夫之子嗏帝比丘沉默地、羞愧地、垂头丧气地、低着头、陷入愁思、哑口无言地坐着。佛陀知道渔夫之子嗏帝比丘沉默、羞愧、垂头丧气、低着头、陷入愁思、哑口无言后，就对渔夫之子嗏帝比丘说：'愚痴人，你将会因为自己这个恶见而被揭穿。现在我要来问这些比丘们。'于是，佛陀对比丘们说：'比丘们，你们也像这个渔夫之子嗏帝比丘那样，因为自己理解错了，而诬蔑我们、伤害自己、造下很多非福吗？你们理解我所说的法是这样的吗？''不，尊者！尊者，佛陀用了很多种方式对我们说识是缘起的，没有缘，就不会有识的生起。''很好，很好，比丘们！比丘们，你们这样理解我所说的法，很好。比丘们，我确实用了很多种方式对你们说识是缘起的，没有缘，就不会有识的生起。可是，这个渔夫之子嗏帝比丘，却因为自己理解错了，不仅诬蔑我们，还伤害了自己，也造下了很多非福。这将会带给那个愚痴人长久的伤害和痛苦。
Atha kho bhagavā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, api nāyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṃ dhammavinaye’’ti? ‘‘Kiñhi siyā bhante? No hetaṃ, bhante’’ti. Evaṃ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca – ‘‘paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī’’ti. Atha kho bhagavā bhikkhū āmantesi – ‘‘tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī’’ti? ‘‘No hetaṃ, bhante! Anekapariyāyena hi no, bhante, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’’ti. ‘‘Sādhu sādhu, bhikkhave! Sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavoti. Atha ca panāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavati pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.
400比丘们，识是依着什么样的缘生起的，它就依着那个缘来得到它的名称。依着眼和色生起的识，就叫做眼识；依着耳和声生起的识，就叫做耳识；依着鼻和香生起的识，就叫做鼻识；依着舌和味生起的识，就叫做舌识；依着身和触生起的识，就叫做身识；依着意和法生起的识，就叫做意识。
‘‘Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇaṃtveva saṅkhyaṃ gacchati . Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati; ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇaṃtveva saṅkhyaṃ gacchati; jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati; kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati; manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.
6比丘们，这就像火是依着什么样的缘燃烧的，它就依着那个缘来得到它的名称一样。依着木柴燃烧的火，就叫做柴火；依着木屑燃烧的火，就叫做木屑火；依着草燃烧的火，就叫做草火；依着牛粪燃烧的火，就叫做牛粪火；依着谷壳燃烧的火，就叫做谷壳火；依着垃圾燃烧的火，就叫做垃圾火。比丘们，同样的道理，识是依着什么样的缘生起的，它就依着那个缘来得到它的名称。依着眼和色生起的识，就叫做眼识；依着耳和声生起的识，就叫做耳识；依着鼻和香生起的识，就叫做鼻识；依着舌和味生起的识，就叫做舌识；依着身和触生起的识，就叫做身识；依着意和法生起的识，就叫做意识。
‘‘Seyyathāpi, bhikkhave, yaṃ yadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṃ gacchati; sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṃ gacchati; tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṃ gacchati; gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṃ gacchati; thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṃ gacchati; saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṃ gacchati. Evameva kho, bhikkhave, yaṃ yadeva paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva saṅkhyaṃ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ , ghāṇaviññāṇaṃtveva saṅkhyaṃ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati. Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati. Manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.
401“比丘们，你们看见‘这是已成的’吗？”
‘‘Bhūtamidanti , bhikkhave, passathā’’ti?
8“是的，尊者。”
‘‘Evaṃ, bhante’’.
9「是的，尊者。」
‘‘Evaṃ, bhante’’.
10“比丘们，你们看见‘那是从食而生的’吗？”
‘‘Tadāhārasambhavanti, bhikkhave, passathā’’ti?
11“是的，尊者。”
‘‘Evaṃ, bhante’’.
12「是的，尊者。」
‘‘Evaṃ, bhante’’.
13“比丘们，对于‘由于食的灭尽，那已生的东西，就是灭法’能以正慧如实观见的人，他有的疑惑是否被断除了呢？”
‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passatāe yā vicikicchā sā pahīyatī’’ti?
14“是的，尊者。”
‘‘Evaṃ , bhante’’.
15「是的，尊者。」
‘‘Evaṃ, bhante’’.
16“比丘们，对于‘这是已生的，不是吗？’心存怀疑者，会生起疑惑。”
‘‘Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā’’ti?
17“是的，尊者。”
‘‘Evaṃ, bhante’’.
18「是的，尊者。」
‘‘Evaṃ, bhante’’.
19“比丘们，对于‘那是因食而生的，不是吗？’心存怀疑者，会生起疑惑。”
‘‘Tadāhārasambhavaṃ nossūti, bhikkhave , kaṅkhato uppajjati vicikicchā’’ti?
20“是的，尊者。”
‘‘Evaṃ, bhante’’.
21「是的，尊者。」
‘‘Evaṃ, bhante’’.
22“比丘们，你们看见‘由食的灭尽，那已成者即是灭法’吗？”
‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā’’ti?
23“是的，尊者。”
‘‘Evaṃ, bhante’’.
24「是的，尊者。」
‘‘Evaṃ, bhante’’.
25“比丘们，对于‘这是已生的’能以正慧如实观见的人，他有的疑惑是否被断除了呢？”
‘‘Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī’’ti?
26“是的，尊者。”
‘‘Evaṃ, bhante’’.
27「是的，尊者。」
‘‘Evaṃ, bhante’’.
28“比丘们，对于‘那是从食而生的’能以正慧如实观见的人，他有的疑惑是否被断除了呢？”
‘‘Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passatāe yā vicikicchā sā pahīyatī’’ti?
29“是的，尊者。”
‘‘Evaṃ, bhante’’.
30「是的，尊者。」
‘‘Evaṃ, bhante’’.
31“比丘们，对于‘由于食的灭尽，那个已生的就是灭法，不是吗？’心存怀疑者，会生起疑惑。”
‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā’’ti?
32“是的，尊者。”
‘‘Evaṃ, bhante’’.
33「是的，尊者。」
‘‘Evaṃ , bhante’’.
34“比丘们，这是已成的——对于这一点，你们在这里应当不再有疑惑吗？”
‘‘Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti?
35“是的，尊者。”
‘‘Evaṃ, bhante’’.
36「是的，尊者。」
‘‘Evaṃ, bhante’’.
37“比丘们，那是从食而生的——对于这一点，你们在这里应当不再有疑惑吗？”
‘‘Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti?
38“是的，尊者。”
‘‘Evaṃ, bhante’’.
39「是的，尊者。」
‘‘Evaṃ, bhante’’.
40“比丘们，由于食的灭尽，凡是已成的，那个就是灭尽的法——对于这一点，你们在这里应当不再有疑惑吗？”
‘‘Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti?
41“是的，尊者。”
‘‘Evaṃ, bhante’’.
42「是的，尊者。」
‘‘Evaṃ, bhante’’.
43“比丘们，'这是已生的'，已如实以正慧善见了吗？”
‘‘Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha’’nti?
44“是的，尊者。”
‘‘Evaṃ, bhante’’.
45「是的，尊者。」
‘‘Evaṃ, bhante’’.
46“比丘们，'那是从食而生的'，已如实以正慧善见了吗？”
‘‘Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha’’nti?
47“是的，尊者。”
‘‘Evaṃ, bhante’’.
48「是的，尊者。」
‘‘Evaṃ, bhante’’.
49“比丘们，'由食的灭尽，那个已生的就是灭法'，已如实以正慧善见了吗？”
‘‘Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha’’nti?
50“是的，尊者。”
‘‘Evaṃ, bhante’’.
51「是的，尊者。」
‘‘Evaṃ, bhante’’.
52“比丘们，你们如果对这样的见解——如此清净、如此明澈——去亲近、去把玩、去珍藏、去执取，那么，比丘们，你们能理解我所说的那个筏喻之法，是为了渡河，而不是为了紧抓不放的吗？”
‘‘Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā’’ti?
53“不能，尊者。”
‘‘No hetaṃ, bhante’’.
54「不是，尊者。」
‘‘No hetaṃ, bhante’’.
55“比丘们，你们如果对这样的见解——如此清净、如此明澈——不去亲近、不去把玩、不去珍藏、不去执取，那么，比丘们，你们能理解我所说的那个筏喻之法，是为了渡河，而不是为了紧抓不放的吗？”
‘‘Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā’’ti?
56“能，尊者。”
‘‘Evaṃ, bhante’’.
57「是的，尊者。」
‘‘Evaṃ, bhante’’.
402“比丘们，有这四种食，它们是为了滋养已生的众生，或是为了帮助那些求再生者的。哪四种？第一种是或粗或细的段食，第二种是触，第三种是意思，第四种是识。”
‘‘Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
59“比丘们，这四种食，它们以什么为因？以什么为集起？以什么为出生？以什么为根源？”
‘‘Ime ca, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
60“不，尊者。”
‘‘No hetaṃ, bhante’’.
61这四种食，以渴爱为因、以渴爱为集起、以渴爱为出生、以渴爱为根源。
‘‘Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
62比丘们，而这渴爱，是以什么为因、以什么为集起、以什么为出生、以什么为根源的呢？
‘‘Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
63渴爱以受为因、以受为集起、以受为出生、以受为根源。
‘‘Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
64比丘们，而这受，是以什么为因、以什么为集起、以什么为出生、以什么为根源的呢？
‘‘Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
65受以触为因、以触为集起、以触为出生、以触为根源。
‘‘Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā .
66比丘们，而这触，是以什么为因、以什么为集起、以什么为出生、以什么为根源的呢？
‘‘Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
67“触是以六处为缘，以六处为集起，以六处为生因，以六处为源头的。
‘‘Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
68“那么，比丘们，这个六处是以什么为缘、以什么为集起、以什么为生因、以什么为源头的呢？
‘‘Saḷāyatanaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
69“六处是以名色为缘，以名色为集起，以名色为生因，以名色为源头的。
‘‘Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.
70“那么，比丘们，这个名色是以什么为缘、以什么为集起、以什么为生因、以什么为源头的呢？
‘‘Nāmarūpaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
71“名色是以识为缘，以识为集起，以识为生因，以识为源头的。
‘‘Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.
72“那么，比丘们，这个识是以什么为缘、以什么为集起、以什么为生因、以什么为源头的呢？
‘‘Viññāṇaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
73识以行为缘，以行为集起，以行为生因，以行为根源。
‘‘Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.
74那么，比丘们，这行又以什么为缘，以什么为集起，以什么为生因，以什么为根源呢？
‘‘Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
75行以无明为缘，以无明为集起，以无明为生因，以无明为根源。
‘‘Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
76就是这样，比丘们，以无明为缘而有行；以行为缘而有识；以识为缘而有名色；以名色为缘而有六处；以六处为缘而有触；以触为缘而有受；以受为缘而有渴爱；以渴爱为缘而有取；以取为缘而有有；以有为缘而有生；以生为缘而有老、死、愁、悲、苦、忧、恼生起。这样，这整个苦蕴就集起了。
‘‘Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.’’’
403‘以生为缘而有老死’，这是曾经说过的。比丘们，那到底是以生为缘而有老死，还是不是呢？在这里，这情况是怎样的？” “以生为缘而有老死，尊者。在这里，我们是这样认为的：‘以生为缘而有老死’。” “‘以有为缘而有生’，这是曾经说过的。比丘们，那到底是以有为缘而有生，还是不是呢？在这里，这情况是怎样的？” “以有为缘而有生，尊者。在这里，我们是这样认为的：‘以有为缘而有生’。” “‘以取为缘而有有’，这是曾经说过的。比丘们，那到底是以取为缘而有有，还是不是呢？在这里，这情况是怎样的？” “以取为缘而有有，尊者。在这里，我们是这样认为的：‘以取为缘而有有’。” “‘以渴爱为缘而有取’，这是曾经说过的。比丘们，那到底是以渴爱为缘而有取，还是不是呢？在这里，这情况是怎样的？” “以渴爱为缘而有取，尊者。在这里，我们是这样认为的：‘以渴爱为缘而有取’。” “‘以受为缘而有渴爱’，这是曾经说过的。比丘们，那到底是以受为缘而有渴爱，还是不是呢？在这里，这情况是怎样的？” “以受为缘而有渴爱，尊者。在这里，我们是这样认为的：‘以受为缘而有渴爱’。” “‘以触为缘而有受’，这是曾经说过的。比丘们，那到底是以触为缘而有受，还是不是呢？在这里，这情况是怎样的？” “以触为缘而有受，尊者。在这里，我们是这样认为的：‘以触为缘而有受’。” “‘以六处为缘而有触’，这是曾经说过的。比丘们，那到底是以六处为缘而有触，还是不是呢？在这里，这情况是怎样的？” “以六处为缘而有触，尊者。在这里，我们是这样认为的：‘以六处为缘而有触’。” “‘以名色为缘而有六处’，这是曾经说过的。比丘们，那到底是以名色为缘而有六处，还是不是呢？在这里，这情况是怎样的？” “以名色为缘而有六处，尊者。在这里，我们是这样认为的：‘以名色为缘而有六处’。” “‘以识为缘而有名色’，这是曾经说过的。比丘们，那到底是以识为缘而有名色，还是不是呢？在这里，这情况是怎样的？” “以识为缘而有名色，尊者。在这里，我们是这样认为的：‘以识为缘而有名色’。” “‘以行为缘而有识’，这是曾经说过的。比丘们，那到底是以行为缘而有识，还是不是呢？在这里，这情况是怎样的？” “以行为缘而有识，尊者。在这里，我们是这样认为的：‘以行为缘而有识’。” “‘以无明为缘而有行’，这是曾经说过的。比丘们，那到底是以无明为缘而有行，还是不是呢？在这里，这情况是怎样的？” “以无明为缘而有行，尊者。在这里，我们是这样认为的：‘以无明为缘而有行’。”
‘‘Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ; jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Jātipaccayā, bhante, jarāmaraṇaṃ; evaṃ no ettha hoti – jātipaccayā jarāmaraṇa’’nti. ‘‘Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ; bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Bhavapaccayā, bhante , jāti; evaṃ no ettha hoti – bhavapaccayā jātī’’ti . ‘‘Upādānapaccayā bhavoti iti kho panetaṃ vuttaṃ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Upādānapaccayā, bhante, bhavo; evaṃ no ettha hoti – upādānapaccayā bhavo’’ti. ‘‘Taṇhāpaccayā upādānanti iti kho panetaṃ vuttaṃ, taṇhāpaccayā nu kho, bhikkhave, upādānaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Taṇhāpaccayā, bhante, upādānaṃ; evaṃ no ettha hoti – taṇhāpaccayā upādāna’’nti. ‘‘Vedanāpaccayā taṇhāti iti kho panetaṃ vuttaṃ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Vedanāpaccayā, bhante, taṇhā; evaṃ no ettha hoti – vedanāpaccayā taṇhā’’ti. ‘‘Phassapaccayā vedanāti iti kho panetaṃ vuttaṃ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Phassapaccayā, bhante, vedanā; evaṃ no ettha hoti – phassapaccayā vedanā’’ti. ‘‘Saḷāyatanapaccayā phassoti iti kho panetaṃ vuttaṃ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Saḷāyatanapaccayā, bhante, phasso; evaṃ no ettha hoti – saḷāyatanapaccayā phasso’’ti. ‘‘Nāmarūpapaccayā saḷāyatananti iti kho panetaṃ vuttaṃ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Nāmarūpapaccayā, bhante, saḷāyatanaṃ; evaṃ no ettha hoti – nāmarūpapaccayā saḷāyatana’’nti. ‘‘Viññāṇapaccayā nāmarūpanti iti kho panetaṃ vuttaṃ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Viññāṇapaccayā, bhante, nāmarūpaṃ; evaṃ no ettha hoti – viññāṇapaccayā nāmarūpa’’nti. ‘‘Saṅkhārapaccayā viññāṇanti iti kho panetaṃ vuttaṃ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Saṅkhārapaccayā, bhante, viññāṇaṃ; evaṃ no ettha hoti – saṅkhārapaccayā viññāṇa’’nti. ‘‘Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ; avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Avijjāpaccayā, bhante, saṅkhārā; evaṃ no ettha hoti – avijjāpaccayā saṅkhārā’’ti.
404“很好，比丘们。那么，比丘们，你们也这样说，我也这样说：当这个存在时，那个就存在；由于这个的生起，那个就生起。也就是说：以无明为缘而有行；以行为缘而有识；以识为缘而有名色；以名色为缘而有六处；以六处为缘而有触；以触为缘而有受；以受为缘而有渴爱；以渴爱为缘而有取；以取为缘而有有；以有为缘而有生；以生为缘而有老、死、愁、悲、苦、忧、恼生起。这样，这整个苦蕴就集起了。”
‘‘Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
79“正是由于无明无余、离贪的灭尽，才有行的灭尽；由于行的灭尽，才有识的灭尽；由于识的灭尽，才有名色的灭尽；由于名色的灭尽，才有六处的灭尽；由于六处的灭尽，才有触的灭尽；由于触的灭尽，才有受的灭尽；由于受的灭尽，才有渴爱的灭尽；由于渴爱的灭尽，才有取的灭尽；由于取的灭尽，才有有的灭尽；由于有的灭尽，才有生的灭尽；由于生的灭尽，老、死、愁、悲、苦、忧、恼便灭尽。这样，这整个苦蕴的灭尽就发生了。”
‘‘Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho , saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
405“‘由于生的灭尽，才有老死的灭尽’，这句话已经说过了。那么，比丘们，是不是由于生的灭尽，才有老死的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于生的灭尽，才有老死的灭尽。我们对此是这样理解的：由于生的灭尽，才有老死的灭尽。”“‘由于有的灭尽，才有生的灭尽’，这句话已经说过了。那么，比丘们，是不是由于有的灭尽，才有生的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于有的灭尽，才有生的灭尽。我们对此是这样理解的：由于有的灭尽，才有生的灭尽。”“‘由于取的灭尽，才有有的灭尽’，这句话已经说过了。那么，比丘们，是不是由于取的灭尽，才有有的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于取的灭尽，才有有的灭尽。我们对此是这样理解的：由于取的灭尽，才有有的灭尽。”“‘由于渴爱的灭尽，才有取的灭尽’，这句话已经说过了。那么，比丘们，是不是由于渴爱的灭尽，才有取的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于渴爱的灭尽，才有取的灭尽。我们对此是这样理解的：由于渴爱的灭尽，才有取的灭尽。”“‘由于受的灭尽，才有渴爱的灭尽’，这句话已经说过了。那么，比丘们，是不是由于受的灭尽，才有渴爱的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于受的灭尽，才有渴爱的灭尽。我们对此是这样理解的：由于受的灭尽，才有渴爱的灭尽。”“‘由于触的灭尽，才有受的灭尽’，这句话已经说过了。那么，比丘们，是不是由于触的灭尽，才有受的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于触的灭尽，才有受的灭尽。我们对此是这样理解的：由于触的灭尽，才有受的灭尽。”“‘由于六处的灭尽，才有触的灭尽’，这句话已经说过了。那么，比丘们，是不是由于六处的灭尽，才有触的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于六处的灭尽，才有触的灭尽。我们对此是这样理解的：由于六处的灭尽，才有触的灭尽。”“‘由于名色的灭尽，才有六处的灭尽’，这句话已经说过了。那么，比丘们，是不是由于名色的灭尽，才有六处的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于名色的灭尽，才有六处的灭尽。我们对此是这样理解的：由于名色的灭尽，才有六处的灭尽。”“‘由于识的灭尽，才有名色的灭尽’，这句话已经说过了。那么，比丘们，是不是由于识的灭尽，才有关键的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于识的灭尽，才有名色的灭尽。我们对此是这样理解的：由于识的灭尽，才有名色的灭尽。”“‘由于行的灭尽，才有识的灭尽’，这句话已经说过了。那么，比丘们，是不是由于行的灭尽，才有识的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于行的灭尽，才有识的灭尽。我们对此是这样理解的：由于行的灭尽，才有识的灭尽。”“‘由于无明的灭尽，才有行的灭尽’，这句话已经说过了。那么，比丘们，是不是由于无明的灭尽，才有行的灭尽呢？或者不是，你们对此怎么理解？”“世尊，由于无明的灭尽，才有行的灭尽。我们对此是这样理解的：由于无明的灭尽，才有行的灭尽。”
‘‘Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṃ vuttaṃ; jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Jātinirodhā, bhante, jarāmaraṇanirodho; evaṃ no ettha hoti – jātinirodhā jarāmaraṇanirodho’’ti. ‘‘Bhavanirodhā jātinirodhoti iti kho panetaṃ vuttaṃ; bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Bhavanirodhā, bhante, jātinirodho; evaṃ no ettha hoti – bhavanirodhā jātinirodho’’ti. ‘‘Upādānanirodhā bhavanirodhoti iti kho panetaṃ vuttaṃ; upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Upādānanirodhā, bhante, bhavanirodho; evaṃ no ettha hoti – upādānanirodhā bhavanirodho’’ti. ‘‘Taṇhānirodhā upādānanirodhoti iti kho panetaṃ vuttaṃ; taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Taṇhānirodhā, bhante, upādānanirodho; evaṃ no ettha hoti – taṇhānirodhā upādānanirodho’’ti. ‘‘Vedanānirodhā taṇhānirodhoti iti kho panetaṃ vuttaṃ; vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Vedanānirodhā, bhante, taṇhānirodho; evaṃ no ettha hoti – vedanānirodhā taṇhānirodho’’ti. ‘‘Phassanirodhā vedanānirodhoti iti kho panetaṃ vuttaṃ; phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Phassanirodhā, bhante, vedanānirodho; evaṃ no ettha hoti – phassanirodhā vedanānirodho’’ti. ‘‘Saḷāyatananirodhā phassanirodhoti iti kho panetaṃ vuttaṃ; saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā , kathaṃ vā ettha hotīti? Saḷāyatananirodhā, bhante, phassanirodho; evaṃ no ettha hoti – saḷāyatananirodhā phassanirodho’’ti. ‘‘Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṃ vuttaṃ; nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṃ no ettha hoti – nāmarūpanirodhā saḷāyatananirodho’’ti. ‘‘Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṃ vuttaṃ; viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṃ no ettha hoti – viññāṇanirodhā nāmarūpanirodho’’ti. ‘‘Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṃ vuttaṃ; saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Saṅkhāranirodhā, bhante , viññāṇanirodho; evaṃ no ettha hoti – saṅkhāranirodhā viññāṇanirodho’’ti. ‘‘Avijjānirodhā saṅkhāranirodhoti iti kho panetaṃ vuttaṃ; avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Avijjānirodhā, bhante, saṅkhāranirodho; evaṃ no ettha hoti – avijjānirodhā saṅkhāranirodho’’ti.
406“很好，比丘们。那么，比丘们，你们也是这样说的，我也是这样说的：当这个不存在时，那个就不会有；由于这个的灭尽，那个就灭尽。也就是：由于无明的灭尽，才有行的灭尽；由于行的灭尽，才有识的灭尽；由于识的灭尽，才有关键的灭尽；由于关关键键的灭尽，才有六处的灭尽；由于六处的灭尽，才有触的灭尽；由于触的灭尽，才有受的灭尽；由于受的灭尽，才有渴爱的灭尽；由于渴爱的灭尽，才有取的灭尽；由于取的灭尽，才有有的灭尽；由于有的灭尽，才有生的灭尽；由于生的灭尽，老、死、愁、悲、苦、忧、恼便灭尽。这样，这整个苦蕴的灭尽就发生了。”
‘‘Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi – imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
407“诸比丘，当你们这样知、这样见的时候，会不会去认定别的老师呢？”
‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā’’ti?
83“不，尊者。”
‘‘No hetaṃ, bhante’’.
84「尊者，不会的。」
‘‘No hetaṃ, bhante’’.
85“诸比丘，当你们这样知、这样见的时候，会不会把那些各派沙门婆罗门所奉行的仪式、吉兆、瑞相，当成根本来依止呢？”
‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā’’ti?
86“不，尊者。”
‘‘No hetaṃ, bhante’’.
87「尊者，不会。」
‘‘No hetaṃ, bhante’’.
88‘诸比丘，你们这样知、这样见，还会对当前内在的境界产生这样的疑惑吗——“我存在吗？我不存在吗？我是什么？我是怎样的？这个有情从何处来？他将去往何方？”’
‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī assatha – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃgāmī bhavissatī’’ti?
89‘不是这样，大德。’
‘‘No hetaṃ, bhante’’.
90「尊者，不会。」
‘‘No hetaṃ, bhante’’.
91‘诸比丘，你们这样知、这样见，会这样说吗——“老师是我们所尊重的，我们出于对老师的尊重而这样说”？’
‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha – satthā no garu, satthugāravena ca mayaṃ evaṃ vademā’’ti?
92‘不是这样，大德。’
‘‘No hetaṃ, bhante’’.
93「尊者！不会。」
‘‘No hetaṃ, bhante’’.
94‘诸比丘，你们这样知、这样见，会这样说吗——“那位沙门这么说，而我们这些沙门也就这么说了”？’
‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha – samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā’’ti?
95「尊者！确实不会。」
‘‘No hetaṃ, bhante’’.
96“比丘们，当你们这样知、这样见的时候，会不会追逐过去，心里想：‘我们在过去世存在过吗？我们在过去世不曾存在过吗？我们在过去世是什么？我们在过去世是怎样存在的？我们先是什么，后来又在过去世变成了什么？’”
‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā pubbantaṃ vā paṭidhāveyyātha – ‘ahesumha nu kho mayaṃ atītamaddhānaṃ, nanu kho ahesumha atītamaddhānaṃ, kiṃ nu kho ahesumha atītamaddhānaṃ, kathaṃ nu kho ahesumha atītamaddhānaṃ, kiṃ hutvā kiṃ ahesumha nu kho mayaṃ atītamaddhāna’’’nti?
97“不会的，世尊。”
‘‘No hetaṃ, bhante’’.
98「尊者！确实不会。」
‘‘No hetaṃ, bhante’’.
99“比丘们，当你们这样知、这样见的时候，会不会追逐未来，心里想：‘我们在未来世会存在吗？我们在未来世不会存在吗？我们在未来世会是什么？我们在未来世会怎样存在？我们先是什么，后来又在未来世会变成什么？’”
‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aparantaṃ vā paṭidhāveyyātha – bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhāna’’nti?
100“是的，尊者。”
‘‘Evaṃ, bhante’’.
101「尊者！不会。」
‘‘No hetaṃ, bhante’’.
102“诸比丘，难道不是你们亲自了知、亲自看见、亲自证悟的，你们就去说它吗？”
‘‘Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā’’ti.
103‘不是这样，大德。’
‘‘No hetaṃ, bhante’’.
104是的，尊者。
‘‘Evaṃ, bhante’’.
105“善哉，比丘们。你们为我所引领的正是这个自见、无时、来见、导向、各自智者们能了知的法。比丘们，当说到‘这个法是自见的、无时的、来见的、导向的、各自智者们能了知的’，便是依此而说。”
‘‘Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṃ veditabbena viññūhi. Sandiṭṭhiko ayaṃ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi – iti yantaṃ vuttaṃ, idametaṃ paṭicca vutta’’nti.
408“比丘们，要由三者的会合，才有入胎的发生。在此，当父母会合，但母亲不在受孕期，香阴也未现前，这时便没有入胎的发生。当父母会合，母亲在受孕期，但香阴未现前，这时也没有入胎的发生。比丘们，当父母会合，母亲在受孕期，香阴也现前，如此由三者的会合，才有入胎的发生。比丘们，母亲怀胎九月或十月，以极大的危难、沉重的负担在子宫中孕育他。比丘们，母亲在九个月或十个月后，以极大的危难、沉重的负担分娩他。他出生之后，用自己的血来养育他。比丘们，在圣者的律制中，母亲乳汁就是血。比丘们，那个男孩随着年龄增长，诸根成熟后，便玩那些孩子们的游戏玩具，比如：小犁、摇鼓、跷跷板、风车、叶子做的量器、小车、小弓。比丘们，那个男孩随着年龄增长，诸根成熟后，便具足并享有五种欲乐——由眼所识的可喜、可爱、可意、悦形、伴随欲乐、令人染著的色；由耳所识的声……由鼻所识的香……由舌所识的味……由身所识的触，那些可喜、可爱、可意、悦形、伴随欲乐、令人染著的触。”
‘‘Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti – evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti. Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garubhāraṃ . Tamenaṃ, bhikkhave, mātā navannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ. Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti. Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ – vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti – cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.
409“他以眼见色后，对悦意的色贪著，对不悦意的色嗔怒，并且未保持身至念，住于心量狭小。他不如实了知那心解脱与慧解脱——在那里，那些恶不善法无余灭尽。他就这样陷入随喜和抵拒之中，无论他感受任何感受，或乐、或苦、或不苦不乐，他对那种感受欢喜、赞同、固执地执取。当他正对那种感受欢喜、赞同、固执地执取时，就会生起欢喜。对诸受的欢喜，那就是取；以取为缘，有；以有为缘，生；以生为缘，老、死、愁、悲、苦、忧、恼便生起。这样，就是这整个苦蕴的集起。以耳听声后……以鼻嗅香后……以舌尝味后……以身触触后……以意了知法后，对悦意的法贪著，对不悦意的法嗔怒，并且未保持身至念，住于心量狭小。他不如实了知那心解脱与慧解脱——在那里，那些恶不善法无余灭尽。他就这样陷入随喜和抵拒之中，无论他感受任何感受，或乐、或苦、或不苦不乐，他对那种感受欢喜、赞同、固执地执取。当他正对那种感受欢喜、赞同、固执地执取时，就会生起欢喜。对诸受的欢喜，那就是取；以取为缘，有；以有为缘，生；以生为缘，老、死、愁、悲、苦、忧、恼便生起。这样，就是这整个苦蕴的集起。”
‘‘So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī . Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
410“比丘们，在此，如来出现于世，是阿拉汉、正自觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛、世尊。他亲自证知并宣说这个有天神、有魔罗、有梵天、有沙门婆罗门、有天人众的世界。他教授法，开头善、中间善、结尾善，有意义、有文句；他阐明完全圆满、清净的梵行。某位居士或居士之子，或在某个家族中出生者，听闻那个法。他听闻那法后，对如来生起信心。他具备这信心的获得后，这样思惟：‘在家生活是狭窄的尘垢之道，出家是空旷的。住在家里，不容易修习完全圆满、完全清净、如同磨光的螺钿般的梵行。我何不剃除须发，披上袈裟衣，从在家走向非家而出家呢？’他稍后或在舍弃少量财产聚后，或舍弃大量财产聚后，或在舍弃少的亲属环绕后，或舍弃大的亲属环绕后，剃除须发，披上袈裟衣，从在家走向非家而出家。”
‘‘Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajeyya’’’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajati.
411“他像这样出家之后，安住于比丘的学处与生活方式，舍断杀生，远离杀生，放下棍棒、放下刀剑，有惭耻、具悲悯，为一切有生命者的利益与安乐而住。”
‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
110他舍断了不与取，远离不与取，只取所给与的，期待所给与的，以不偷盗、清净的方式过活。
‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.
111他舍断了非梵行，成为梵行者，远离交合，避免那世俗人的淫欲之事。
‘‘Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.
112他舍断了妄语，远离妄语，是实语者、真语者、坚定者、可信赖者，不欺骗世间。
‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
113他舍断了离间语，远离离间语：在此处听到，不为了离间这些人而到彼处去说；在彼处听到，不为了离间那些人而到此处来说。像这样，他是分裂者的弥合者、团结者的助成者，喜爱和合、乐于和合、欣悦和合，说成就和合的话语。
‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti – ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti.
114他舍断了粗恶语，远离粗恶语：凡是他所说的话，都是柔和、顺耳、可爱、深入人心、文雅、众人喜爱、众人悦意的，他正是说这样的话语。
‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti – yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
115他舍断了绮语，远离绮语：他说适时的话，说真实的话，说有意义的话，说法的话，说律的话；他在恰当的时机，说值得珍视、有根据、有限制、与利益相关的话。
‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
116他远离对种子类与植物类的伤害，只吃一餐，过了中午就不再进食，过夜不食。他远离观看歌舞、音乐、表演等放纵之事的场所；远离佩戴花环、涂抹香粉、以油饰身等打扮装饰的行为；远离使用高大豪华的床铺；远离接受金银；远离接受生的谷物；远离接受生肉；远离接受妇女或少女；远离接受奴仆婢女；远离接受山羊与绵羊；远离接受鸡与猪；远离接受大象、牛、马与母马；远离接受田地与房产；远离从事替人传话、遣使奔走的事务；远离买卖交易；远离在秤量斗、度量、尺度上弄虚作假；远离贿赂、欺诈、蒙骗等不正手段；远离伤害、杀害、捆绑、抢劫、掠夺、暴力等行为。
‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcana-nikati-sāciyogā paṭivirato hoti, chedana-vadhabandhanaviparāmosa-ālopa-sahasākārā paṭivirato hoti .
117他对自己拥有的、足以裹身的三衣和足以饱腹的乞食，感到满足。无论他走到哪里，都只是带着这一身所有而前行。就像鸟儿一样，无论它飞到哪里，都是只带着自己翅膀的重量飞翔；同样地，这位比丘满足于他裹身的三衣和饱腹的乞食。无论他走到哪里，都只是带着这一身所有而前行。他具足这一圣洁的戒蕴，内心体验到无过失的快乐。
‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati . Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
118当他以眼睛看到色境时，不执取于整体的外观相，也不执取于微细的特征相。因为，如果他的眼根没有防护地住立，那么贪婪、忧恼等种种恶不善法就会侵袭他。为此，他致力于防护，守护着眼根，在眼根上建立起防护。以耳朵听到声音时... 以鼻子闻到气味时... 以舌头尝到味道时... 以身体触到所触时... 以意门认知到法境时，他不执取于整体的外观相，也不执取于细微的特征相。因为，如果他的意根没有防护地住立，那么贪婪、忧恼等种种恶不善法就会侵袭他。为此，他致力于防护，守护着意根，在意根上建立起防护。他具足这一圣洁的根律仪，内心体验到无杂染的快乐。
‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
119他在前进时、返回时，都能以正知而行；向前看、向旁看时，都能以正知而行；弯曲、伸展肢体时，都能以正知而行；穿着僧衣、持钵与大衣时，都能以正知而行；在吃、喝、咀嚼、品尝时，都能以正知而行；在大便、小便时，都能以正知而行；在行走、站立、坐着、入睡、醒来、说话、沉默时，都能以正知而行。
‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti , samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
412他如此具足这圣洁的戒蕴，具足这圣洁的知足，具足这圣洁的根律仪，具足这圣洁的正念正知，便去选择一处寂静的住处，例如：山林、树下、山岳、山谷、山洞、墓地、丛林、旷野、草堆。他在托钵乞食回来，吃过饭后，便盘腿而坐，挺直身体，将正念安立在面前。他舍离了对世间的贪婪，以离贪的心安住，使心从贪婪中净化出来；舍离了嗔恚与恶意，以无嗔的心安住，悲悯一切众生的利益，使心从嗔恚与恶意中净化出来；舍离了昏沉与睡眠，以离昏睡的心安住，保持光明想，具足正念与正知，使心从昏沉与睡眠中净化出来；舍离了掉举与追悔，以内心平静不散乱的心安住，使心从掉举与追悔中净化出来；舍离了疑惑，以超越了疑惑的心安住，对于种种善法不再有‘是这样还是那样’的犹豫，使心从疑惑中净化出来。
‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato) , iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, vivittaṃ senāsanaṃ bhajati – araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī, sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
413他舍离了这五种覆盖心灵的、使智慧变弱的心的污垢，即五盖之后，便远离感官欲乐，远离不善法，进入并安住于具有寻、具有伺，由远离而生的喜与乐的初禅。再者，诸比丘，这位比丘在寻与伺止息之后，内心达到平静、心念专一的境地，进入并安住于没有寻、没有伺，由定而生的喜与乐的第二禅... 第三禅... 第四禅。
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati.
414他用眼睛看到色之后，对可爱的色不贪著，对不可爱的色不排斥，并且安住于身至念，以无量的心而住。他如实了知那心解脱与慧解脱——就在那里，他的那些恶不善法无余灭尽。他这样舍断了随喜与排斥，无论感受到什么受，快乐的、痛苦的，或不苦不乐的，他对那受不欢喜、不欢迎、不紧抓而住。因他对那受不欢喜、不欢迎、不紧抓而住，对诸受的欢喜就灭尽了。由于他欢喜的灭尽，取就灭了；取灭了，有就灭了；有灭了，生就灭了；生灭了，老死、愁悲苦忧恼便都灭尽了。就这样，这整个苦蕴灭尽了。用耳朵听到声之后……用鼻子嗅到香之后……用舌头尝到味之后……用身体触到触之后……用心认知到法之后，对可爱的法不贪著，对不可爱的法不排斥，并且安住于身至念，以无量的心而住。他如实了知那心解脱与慧解脱——就在那里，他的那些恶不善法无余灭尽。他这样舍断了随喜与排斥，无论感受到什么受，快乐的、痛苦的，或不苦不乐的，他对那受不欢喜、不欢迎、不紧抓而住。因他对那受不欢喜、不欢迎、不紧抓而住，对诸受的欢喜就灭尽了。由于他欢喜的灭尽，取就灭了；取灭了，有就灭了；有灭了，生就灭了；生灭了，老死、愁悲苦忧恼便都灭尽了。就这样，这整个苦蕴灭尽了。比丘们，你们要将这个我简略说的渴爱灭尽解脱法门记住；至于嗏帝渔夫之子比丘，他则是被大渴爱之网、渴爱之罗网紧紧缠住了。
‘‘So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Imaṃ kho me tumhe, bhikkhave, saṃkhittena taṇhāsaṅkhayavimuttiṃ dhāretha, sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājālataṇhāsaṅghāṭappaṭimukka’’nti.
123这就是佛陀所说的。那些比丘对佛陀的教导心满意足，欢喜奉行。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
124大渴爱灭尽经完 第八
Mahātaṇhāsaṅkhayasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.