中部38经/大爱尽经(双大品[4])

这是我亲身听闻到的，有个时候，佛陀住在舍卫城祇树林给孤独园。那时，一位名叫萨提的渔夫之子比丘生起这样的恶见："我如是了知世尊所说之法，即此识轮回流转，非异者。"

众多比丘听闻："据说，名叫萨提的渔夫之子比丘生起这样的恶见：'我如是了知世尊所说之法，即此识轮回流转，非异者。'"于是那些比丘前往萨提比丘所在处，到达后对萨提比丘说："萨提贤者，据说你生起这样的恶见：'我如是了知世尊所说之法，即此识轮回流转，非异者。'是真的吗？"

"确实如此，贤者们。我如是了知世尊所说之法，即此识轮回流转，非异者。"

然后，那些比丘想要使萨提比丘远离这恶见，就询问、追究、议论说："萨提贤者，不要这样说，不要诽谤世尊。诽谤世尊是不好的，世尊不会这样说。萨提贤者，世尊以多种方式说识是缘生的，离开因缘识是不生的。"

虽然如此，萨提比丘仍然执著那恶见，坚持说："贤者们，我确实如此了知世尊所说之法，即此识轮回流转，非异者。"

那些比丘无法使萨提比丘远离这恶见，就去见佛陀。到达后，向佛陀礼拜，坐在一旁。坐下后，那些比丘对佛陀说：

 "世尊，萨提比丘生起这样的恶见：'我如是了知世尊所说之法，即此识轮回流转，非异者。'我们听说萨提比丘有这样的恶见，就去见他，询问是否属实。萨提比丘承认说：'贤者们，我确实如此了知世尊所说之法，即此识轮回流转，非异者。'世尊，我们想要使萨提比丘远离这恶见，就询问、追究、议论说：'萨提贤者，不要这样说，不要诽谤世尊。诽谤世尊是不好的，世尊不会这样说。萨提贤者，世尊以多种方式说识是缘生的，离开因缘识是不生的。'但萨提比丘仍然执著那恶见，坚持说：'贤者们，我确实如此了知世尊所说之法，即此识轮回流转，非异者。'世尊，我们无法使萨提比丘远离这恶见，所以来向世尊报告此事。"

于是，佛陀命令一位比丘："比丘，你去以如来的名义告诉萨提比丘：'导师召唤你，萨提贤者。'"

"是，世尊。"那位比丘应答佛陀后，就去见萨提比丘，到达后对萨提比丘说："导师召唤你，萨提贤者。"

"是，贤者。"萨提比丘应答那位比丘后，就去见佛陀。到达后，向佛陀礼拜，坐在一旁。佛陀对坐在一旁的萨提比丘说：

"萨提，据说你生起这样的恶见：'我如是了知世尊所说之法，即此识轮回流转，非异者。'是真的吗？"

"世尊，我确实如此了知世尊所说之法，即此识轮回流转，非异者。"

"萨提，那是什么识？"

 "世尊，就是说话者、感受者，在此处、彼处感受善恶业报的识。"

"愚人！你从何处听说如来这样说法？愚人！如来不是以多种方式说识是缘生的，离开因缘识是不生的吗？然而你却误解如来的教导，诽谤如来，伤害自己，造作许多不善业。愚人！这将长期导致你的不利与痛苦。"

然后，佛陀对比丘们说："比丘们，你们怎么看？这个萨提比丘在这法、律中有丝毫长进吗（律解释：戒律）？"

"世尊，怎么会有呢？没有，世尊。"

说到这里，萨提比丘沉默不语，羞愧、沮丧、耷拉着头，垂头丧气，无言以对地坐在那里。

佛陀见萨提比丘沉默不语，羞愧、沮丧、耷拉着头，垂头丧气，无言以对地坐在那里，就对萨提比丘说："愚人，你将因这恶见而为人所知。如来现在要问比丘们。"

然后，佛陀对比丘们说："比丘们，你们是否也像这个萨提比丘一样，误解如来的教导，诽谤如来，伤害自己，造作许多不善业？"

 "世尊，不是的！世尊以多种方式向我们说识是缘生的，离开因缘识是不生的。"

"善哉，善哉，比丘们！你们很好地理解了如来所教导的法。比丘们，如来确实以多种方式对你们说识是缘生的，离开因缘识是不生的。然而这个萨提比丘却误解如来的教导，诽谤如来，伤害自己，造作许多不善业。这将长期导致这个愚人的不利与痛苦。"

"比丘们，缘于什么因缘而生识，就以那个名称来称呼那个识。缘眼与色而生识（色解释：物质事物），称为眼识（识解释：就是六识；六识解释，见第一百八十八章）；缘耳与声而生识，称为耳识；缘鼻与香而生识，称为鼻识；缘舌与味而生识，称为舌识；缘身与触而生识，称为身识；缘意与法而生识，称为意识。"

"比丘们，就像火依靠什么燃烧，就以那个名称来称呼那个火。依靠木柴燃烧的火，称为木火；依靠木屑燃烧的火，称为木屑火；依靠草燃烧的火，称为草火；依靠牛粪燃烧的火，称为牛粪火；依靠谷壳燃烧的火，称为谷壳火；依靠垃圾燃烧的火，称为垃圾火。同样地，比丘们，缘于什么因缘而生识，就以那个名称来称呼那个识。缘眼与色而生识，称为眼识；缘耳与声而生识，称为耳识；缘鼻与香而生识，称为鼻识；缘舌与味而生识，称为舌识；缘身与触而生识，称为身识；缘意与法而生识，称为意识。"

"比丘们，你们看到'这已生'吗？"

"是的，世尊。"

"比丘们，你们看到'这依食而生'吗？"

"是的，世尊。"

"比丘们，你们看到'已生者依食灭尽'吗？"

"是的，世尊。"

"比丘们，对'这已生'存疑而生起疑惑吗？"

"是的，世尊。"

"比丘们，对'这依食而生'存疑而生起疑惑吗？"

"是的，世尊。"

"比丘们，对'已生者依食灭尽'存疑而生起疑惑吗？"

"是的，世尊。"

"比丘们，以正慧如实见'这已生'时，疑惑是否消除？"

"是的，世尊。"

"比丘们，以正慧如实见'这依食而生'时，疑惑是否消除？"

"是的，世尊。"

"比丘们，以正慧如实见'已生者依食灭尽'时，疑惑是否消除？"

"是的，世尊。"

"比丘们，对'这已生'你们是否不再怀疑？"

"是的，世尊。"

"比丘们，对'这依食而生'你们是否不再怀疑？"

"是的，世尊。"

"比丘们，对'已生者依食灭尽'你们是否不再怀疑？"

"是的，世尊。"

"比丘们，'这已生'是否已被你们以正慧如实善见？"

"是的，世尊。"

"比丘们，'这依食而生'是否已被你们以正慧如实善见？"

"是的，世尊。"

"比丘们，'已生者依食灭尽'是否已被你们以正慧如实善见？"

"是的，世尊。"

"比丘们，如果你们执著、珍惜、珍爱、占有这清净、明净的见解，你们是否能理解如来所教导的筏喻法（筏喻法解释：佛陀教导比丘们，如来的法就如同渡河的舟筏，渡河时需要舟筏，渡过河后就应该放下抛弃舟筏，继续前行，不应该执着渡河的舟筏），为了渡脱，而非执取？"

"不能，世尊。"

"比丘们，如果你们不执著、不珍惜、不珍爱、不占有这清净、明净的见解，你们是否能理解如来所教导的筏喻法，为了渡脱，而非执取？"

"是的，世尊。"

 "比丘们，有四种食，用以维持已生众生或扶助将生众生（众生解释：有生命的事物）。哪四种？第一是粗细段食，第二是触食，第三是意思食，第四是识食（四种食解释：第一种是或粗或细，用手抓来吃的食物，古代印度一般是用手抓取食物而食的；第二种是触食，触食解释：触觉，触摸的感觉比喻成一种食物；第三种意思食，意思食解释：内心生起的思想念想比喻成一种食物；第四种识食，识食解释：滋养识的食物，识就是眼识、耳识、鼻识、舌识、身识、意识，六识解释，见第一百八十八章）。"

 "比丘们，这四种食从何而来，从何而生，从何而起，从何而有？这四种食从爱而来，从爱而生，从爱而起，从爱而有（爱解释：即是欲爱，有爱，无有爱，这三种爱，欲爱解释：对感官欲望的贪爱；有爱解释：对存在生存的贪爱；无有爱解释：对死亡解脱痛苦的贪爱）。"

"比丘们，这爱从何而来，从何而生，从何而起，从何而有？爱从受而来，从受而生，从受而起，从受而有（受解释：感受）。"

"比丘们，这受从何而来，从何而生，从何而起，从何而有？受从触而来，从触而生，从触而起，从触而有（触解释：就是六触；眼触、耳触、鼻触、舌触、身触、意触解释，见第一百八十九章）。"

"比丘们，这触从何而来，从何而生，从何而起，从何而有？触从六入处而来，从六入处而生，从六入处而起，从六入处而有（六入处解释：即是六处，六处解释，见第四十九章）。"

 "比丘们，这六入处从何而来，从何而生，从何而起，从何而有？六入处从名色而来，从名色而生，从名色而起，从名色而有（名色解释：感受，念想，内心思想，触感，生起念想，这些精神方面的思想，念想，感觉等等无形的事物就是名，四大元素，以及四大元素造就的物质身体就是色，物质身体就是色，这就是名和色，精神思想和物质身体就统称为名色；四大解释，见第八十一章）。"

"比丘们，这名色从何而来，从何而生，从何而起，从何而有？名色从识而来，从识而生，从识而起，从识而有（识解释：就是六识；六识解释，见第一百八十八章）。"

"比丘们，这识从何而来，从何而生，从何而起，从何而有？识从行而来，从行而生，从行而起，从行而有(行解释：意志活动，行为造作，也指身体行为，口说言语，内心念想)。"

"比丘们，这行从何而来，从何而生，从何而起，从何而有？行从无明而来，从无明而生，从无明而起，从无明而有（无明解释：因为无知而沉迷于贪欲，贪爱的黑暗之中）。"

"如是，比丘们，缘无明有行，缘行有识，缘识有名色，缘名色有六入处，缘六入处有触，缘触有受，缘受有爱，缘爱有取（取解释，即是欲取，见取，戒禁取，真我论取，这四种取，欲取解释：对感官欲望的执着；见取解释：对见解思想的执着；戒禁取解释：对解脱毫无帮助的行为，禁忌的执着，比如不穿衣服裸露全身，以为这样的行为就能获得解脱，又比如不吃饭，不喝水以为这样的行为就能获得解脱等等做与解脱毫无帮助和毫无意义的行为，坚持遵守对解脱毫无意义的禁忌；真我论取解释：执着我的论述见解，执着我就是真实存在的见解论述，简单的说：就是执着我以及与我有关的见解论述），缘取有有（有解释：存在，也指有因缘果报，有业报），缘有有生，缘生有老死、忧悲苦恼。如是这就是整个苦蕴的集起（苦蕴解释：谓人身也。人身自五蕴而成，不免三苦八苦等苦，故云苦蕴；五蕴解释：物质身体，感受，念想思想，行为，认识分别判断）。"

佛陀接着问比丘们："如来说'缘生有老死'，比丘们，缘生有老死，是不是，怎么样？"

比丘们回答："是的，世尊，缘生有老死，我们是这样理解的。"

佛陀依次询问了缘有有生，缘取有有，缘爱有取，缘受有爱，缘触有受，缘六入处有触，缘名色有六入处，缘识有名色，缘行有识，缘无明有行。比丘们每次都回答："是的，世尊，我们是这样理解的。"

佛陀说："善哉，比丘们。你们这样说，如来也这样说：有此故彼有，此生故彼生。即是说，缘无明有行，缘行有识，缘识有名色，缘名色有六入处，缘六入处有触，缘触有受，缘受有爱，缘爱有取，缘取有有，缘有有生，缘生有老死、忧悲苦恼。如是这就是整个苦蕴的集起。"

"但是，无明完全离贪灭尽，则行灭；行灭则识灭；识灭则名色灭；名色灭则六入处灭；六入处灭则触灭；触灭则受灭；受灭则爱灭；爱灭则取灭；取灭则有灭；有灭则生灭；生灭则老死、忧悲苦恼灭。如是这就是整个苦蕴的灭尽。"

接着，佛陀又依次询问了生灭则老死灭，有灭则生灭，取灭则有灭，爱灭则取灭，受灭则爱灭，触灭则受灭，六入处灭则触灭，名色灭则六入处灭，识灭则名色灭，行灭则识灭，无明灭则行灭。比丘们每次都回答："是的，世尊，我们是这样理解的。"

佛陀说："善哉，比丘们。你们这样说，如来也这样说：此无故彼无，此灭故彼灭。即是说，无明灭则行灭，行灭则识灭，识灭则名色灭，名色灭则六入处灭，六入处灭则触灭，触灭则受灭，受灭则爱灭，爱灭则取灭，取灭则有灭，有灭则生灭，生灭则老死、忧悲苦恼灭。如是这就是整个苦蕴的灭尽。"

佛陀继续问道："比丘们，如此知见，你们会追忆过去吗？'我们过去是否存在？我们过去是怎样存在的？我们过去是什么？我们过去从什么变成什么？'"

比丘们回答："不会，世尊。"

"比丘们，如此知见，你们会推测未来吗？'我们未来是否会存在？我们未来会怎样存在？我们未来会是什么？我们未来会从什么变成什么？'"

比丘们回答："不会，世尊。"

"比丘们，如此知见，你们会对现在起疑惑吗？'我是存在的吗？我是不存在的吗？我是什么？我是怎样的？这个有情从哪里来（有情解释：有生命和情感的生命体）？他将去往何处？'"

比丘们回答："不会，世尊。"

佛陀又问："比丘们，如此知见，你们会说：'我们尊敬导师，因为尊敬导师的缘故所以我们才这样说'吗？"

比丘们回答："不会，世尊。"

"比丘们，如此知见，你们会说：'沙门这样说，我们作为沙门也这样说'吗？"

比丘们回答："不会，世尊。"

"比丘们，如此知见，你们会另择师尊吗？"

比丘们回答："不会，世尊。"

"比丘们，如此知见，你们会回到其他沙门婆罗门的仪式、迷信、占卜之中吗？"

比丘们回答："不会，世尊。"

"比丘们，你们所说的，难道不是你们自己所知、所见、所觉悟的吗？"

比丘们回答："是的，世尊。"

佛陀说："善哉，比丘们！如来已经用这现见法、无时法、来见法、导引法、智者各自证知的方法来教导你们（现见法解释：直接可以见；无时法解释：不待时间，即时得证的法；来见法解释：请你来看的法；导引法解释：能引导解脱的法）。比丘们，这法是现见的、无时的、来见的、导引的、智者各自证知的。如来这样说，是有原因的。"

"比丘们，有三种条件聚合，胎儿才会入胎。在这里，父母同房，但母亲不在受孕期，且没有待生有情现前（待生有情解释：一位由于在那时将被再生而被业力机制驱动的生命，带着过去业力累积与个人杂染的生命），则不会有胎儿入胎。在这里，父母同房，母亲在受孕期，但没有待生有情现前，也不会有胎儿入胎。但是，比丘们，当父母同房，母亲在受孕期，且有待生有情现前时，这三种条件聚合，就会有胎儿入胎。"

"比丘们，母亲怀胎九个月或十个月，怀着巨大的不安和沉重的负担。过了九个月或十个月后，母亲生产，也是怀着巨大的不安和沉重的负担。出生后，母亲用自己的血来喂养孩子。比丘们，在圣者的律中，母乳被称为血。"

"比丘们，随着那孩子的成长，随着诸根的成熟（诸根解释：即是六根，六根解释，见第八百零二章），他玩弄儿童的玩具，如：小车、木棍、翻跟头、风车、树叶玩具、小车、小弓等。比丘们，随着那孩子的成长，随着诸根的成熟，他沉浸于五种欲乐中 - 眼所识的色、耳所识的声、鼻所识的香、舌所识的味、身所识的触，这些都是可爱的、可意的、令人愉悦的、爱恋的、与欲有关的、令人贪染的。"

"他以眼见色后，于可爱的色生贪著，于不可爱的色生嗔恚（嗔解释：愤怒），他住于失念于身，心胸狭隘。他不如实了知那使恶不善法完全止息的心解脱、慧解脱（心解脱、慧解脱解释，见第七百九十八章）。他如是随顺违逆，感受任何受，或乐，或苦，或不苦不乐，他于彼受欢喜、赞叹、执著住。他如是欢喜、赞叹、执著住于彼受，则生起喜悦。对受的喜悦即是取，缘取有有，缘有有生，缘生有老死、愁悲苦恼忧。如是这就是整个苦蕴的集起。以耳闻声后...以鼻嗅香后...以舌尝味后...以身触所触后...以意识法后（法解释：某种思想，见解，也可以指世间万物，有形体的事物，没有形体的事物），于可爱的法生贪著，于不可爱的法生嗔恚，他住于失念于身，心胸狭隘。他不如实了知那使恶不善法完全止息的心解脱、慧解脱。他如是随顺违逆，感受任何受，或乐，或苦，或不苦不乐，他于彼受欢喜、赞叹、执著住。他如是欢喜、赞叹、执著住于彼受，则生起喜悦。对受的喜悦即是取，缘取有有，缘有有生，缘生有老死、愁悲苦恼忧。如是这就是整个苦蕴的集起。"

"比丘们，如来、应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊出现于世间（如来解释：为佛十号之一。即佛之尊称。盖梵语可分解为如去、如来二种，若作前者解，为乘真如之道，而往于佛果涅槃之义，故称为如去；若作后者解，则为由真理而来，如实而来，而成正觉之义，故称如来。佛陀即乘真理而来，由真如而现身，故尊称佛陀为如来。智知诸法如，从如中来，故名如来。也可以用因缘角度来解释，因缘聚合而来称为如来，因缘消散则去称为如去；应供解释：断尽一切烦恼，智德圆满，应受人天供养、尊敬者；等正觉解释：觉即知也。觉知遍于一切，是遍也。觉知契于理，是正也。谓遍正觉知一切法也。又诸佛之觉知平等，故曰等，离邪妄故曰等。明行足解释：明者，无上正等正觉也，行足者，脚足之义，指戒定慧言。佛依戒定慧之脚足而得无上正等正觉，故名明行足。善逝解释：又作善去、善解、善说无患、好说、好去。意即进入种种甚深三摩提与无量妙智慧中。世间解解释：即佛能了知众生、非众生二种世间之一切，既了知世间之因、世间之灭，亦了知出世间之道。无上士解释：又作无上、无上丈夫。如来之智德，于人中最胜，无有过之者，故称无上士。调御丈夫解释：可化导一切丈夫之调御师。佛以大慈、大悲、大智故，有时软美语，有时苦切语，有时杂语，以此调御令不失道。天人师解释：又作天人教师。谓佛陀为诸天与人类之教师，示导一切应作不应作、是善是不善，若能依教而行，不舍道法，能得解脱烦恼之报，故称天人师。又以佛陀度天、人者众，度余道者寡，故称为天人师。佛解释：又作觉、知者。即已舍去迷妄分别，自彻真源，开显真理，具有大慈悲、大智慧、自觉、觉他、觉行圆满之圣者。世尊解释：为世间所尊重者之意，亦指世界中之最尊者）。他以自己的智慧证悟、证知此世界及天界、魔界、梵天界、沙门婆罗门众、天人（天界、魔界、梵天界解释，见第八百零五章；沙门解释：出家修行人），然后宣说。他宣说初善、中善、后善，有义、有文的法，开显完全圆满清净的梵行（梵行解释：清净的行为，也就是断绝淫欲的行为，也指修行八正道）。"

"居士或居士子或生于其他种姓的人听闻此法。听闻此法后，他对如来生起信心。他具足此信心，如是思惟：'在家生活是拘束，是尘劳之道；出家生活是开放的。在家生活很难一心一意地修习完全圆满、完全清净、如螺贝般洁白的梵行。我何不剃除须发，着袈裟衣，从家庭生活出家，进入无家的生活。'他于后时舍弃或多或少的财产，舍弃或大或小的亲族，剃除须发，着袈裟衣，从家庭生活出家，进入无家的生活。"

"他如是出家后，受持比丘的学处和生活，舍离杀生，断除杀生，放下刀杖，有惭有愧，怀着慈悲心，利益一切有情而住。舍离不与取（不与取解释：偷盗，抄袭），断除不与取，取人所与，期待人所与，不偷盗而清净地自住。舍离非梵行，修习梵行，远离淫欲的下流行为。舍离妄语，断除妄语（妄语解释：说虚假不真实的话。妄语有大妄语和小妄语的分别，大妄语是未得圣道而说我已得圣道，或者说我有工夫受天龙鬼神的供养等等；小妄语就是一切不真实的说话），说真实语，住于真实，诚实可信，不欺世间。舍离两舌，断除两舌（两舌解释：即于两者间搬弄是非、挑拨离间，破坏彼此之和合者，称为两舌。又作离间语、两舌语。为十恶业之一），不在此处听到而在彼处说以离间彼众，不在彼处听到而在此处说以离间此众，如是他是分裂者的调解者，是和合者的支持者，乐于和合，喜于和合，欢喜和合，说能引起和合的话。舍离恶口，断除恶口（恶口解释：用粗暴恶毒的话骂人，是十恶之一），说柔和、悦耳、可爱、入心、有礼貌、为众人所喜爱、众人所欢喜的话。舍离绮语，断除绮语（绮语解释：说无礼义不正经的话，是十恶之一），说应时语、真实语、有义语、法语、律语，说话值得珍惜，适时，有理由，有节制，有益的话。"

"他远离损害种子和植物，一日一食，不非时食，远离观看跳舞、唱歌、音乐和表演，远离装饰、美化自己，戴花环、使用香料和涂香，远离高广大床，远离接受金银，远离接受生谷，远离接受生肉，远离接受妇女和少女，远离接受奴婢，远离接受山羊和绵羊，远离接受鸡和猪，远离接受象、牛、马、骡，远离接受田地和土地，远离从事信使的工作，远离买卖，远离欺骗性的秤、假铜钱和假量具，远离贿赂、欺骗、诡诈和虚伪，远离伤害、杀戮、束缚、抢劫、掠夺和暴力。"

"他满足于蔽体的衣服和果腹的食物。无论去到何处，都只携带这些。就如有翼之鸟，飞往何处都只以两翼为负担；同样地，比丘满足于蔽体的衣服和果腹的食物，无论去到何处，都只携带这些。他具足这圣洁的戒蕴（戒蕴解释：戒行的聚集，戒身），内心感受无过失的安乐。"

"他以眼见色时，不取相，不取细相。因为如果他住于不防护眼根，则贪、忧等恶不善法就会流入，所以他保护眼根，防护眼根。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触所触时...以意识法时，不取相，不取细相。因为如果他住于不防护意根，则贪、忧等恶不善法就会流入，所以他保护意根，防护意根。他具足这圣洁的根律仪，内心感受无杂染的安乐。"

"他在前进、后退时都保持正知（正知解释，见第四百八十三章），在前视、后视时都保持正知，在屈伸肢体时都保持正知，在穿衣持钵时都保持正知，在饮食、咀嚼、品尝时都保持正知，在大小便时都保持正知，在行、住、坐、卧、醒、语、默时都保持正知。"

"他具足这圣洁的戒蕴、圣洁的根律仪和圣洁的正念正知（正念正知解释，见第四百八十三章），居住在远离的住处 - 林中、树下、山中、幽谷、山洞、冢间、森林、露地、草堆。他在饭后，从乞食回来，结跏趺坐（结跏趺坐解释：坐法之一。又作结加趺坐、结跏跗坐、跏趺正坐、跏趺坐、加趺坐、跏坐、结坐。即互交二足，结跏安坐。又称交一足为半跏趺坐、半跏坐、半跏、贤坐；称交二足为全跏坐、本跏坐、全跏、大坐、莲华坐。其坐法即双膝弯曲，两足掌向上之形式，可分为降魔、吉祥二种：1.先以右足压左股，后以左足压右股，二足掌仰于二股之上，手亦左手居上，称为降魔坐。天台、禅宗等显教诸宗多传此坐。2.先以左足压右股，后以右足压左股，手亦右手压左手，称为吉祥坐。密宗亦称之为莲花坐。如来于菩提树下成正觉时，身安吉祥之坐，手作降魔印。此多于密教中行之，盖以右足表示佛界，左足表示众生界。以右足压左足，乃佛界摄取众生界，众生界归佛界之意，即表示生佛不二之义），保持身体正直，在面前安置念。他舍离对世间的贪欲，以离贪的心而住，从贪欲中净化其心。舍离瞋恚，以无瞋的心而住，利益关怀一切众生，从瞋恚中净化其心。舍离昏沉睡眠，远离昏沉睡眠而住，具光明想，正念正知，从昏沉睡眠中净化其心。舍离掉举恶作（掉举解释，见第八百六十一章），不掉举地住，内心寂静，从掉举恶作中净化其心。舍离疑惑，度脱疑惑而住，对善法无疑，从疑惑中净化其心。"

"他舍离这五盖（五盖解释，见第六百五十五章），认识到它们是心的随烦恼，使慧力羸弱，则离诸欲，离诸不善法，有寻有伺（有寻有伺解释，见第八百八十九章），由离生喜、乐，成就并住于初禅。再者，比丘们，比丘寻伺寂静，内心清净，心一境性，无寻无伺，定生喜、乐（定解释，见第九百三十二章），成就并住于第二禅...第三禅...第四禅。"

"他以眼见色时，于可爱的色不贪著，于不可爱的色不嗔恚，他住于念于身，心无量。他如实了知那使恶不善法完全止息的心解脱、慧解脱。他如是舍离随顺违逆，感受任何受，或乐，或苦，或不苦不乐，他不欢喜、不赞叹、不执著住于彼受。他不欢喜、不赞叹、不执著住于彼受，则对受的喜悦止息。由喜悦的止息而取止息，由取的止息而有止息，由有的止息而生止息，由生的止息而老死、愁悲苦恼忧止息。如是这整个苦蕴的止息。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触所触时...以意识法时，于可爱的法不贪著，于不可爱的法不嗔恚，他住于念于身，心无量。他如实了知那使恶不善法完全止息的心解脱、慧解脱。他如是舍离随顺违逆，感受任何受，或乐，或苦，或不苦不乐，他不欢喜、不赞叹、不执著住于彼受。他不欢喜、不赞叹、不执著住于彼受，则对受的喜悦止息。由喜悦的止息而取止息，由取的止息而有止息，由有的止息而生止息，由生的止息而老死、愁悲苦恼忧止息。如是这整个苦蕴的止息。比丘们，你们应当如是忆持如来简要说的爱尽解脱。但是对于萨提比丘，这渔夫之子，要知道他已陷入大爱网、爱结之中（爱结解释：贪爱之烦恼也。贪爱缚人谓之结）。"

这就是佛陀所说。那些比丘满怀欢喜，欣然接受佛陀的教导。

《大爱尽经》至此结束。

巴利语原版经文

MN.38/(8) Mahātaṇhāsaṅkhayasuttaṃ

　　 396. 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 anaññan”ti. Assosuṃ kho sambahulā bhikkhū– “sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti. 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, anaññan’”ti? “Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti. 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 anaññan”ti.

　　 397. 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, anaññan’ti. Assumha kho mayaṃ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti. 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, anaññan”ti? Evaṃ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca– ‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti. 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, anaññan’ti. Yato kho mayaṃ, bhante, nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.

　　 398. 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, anaññan’”ti? “Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti. “Katamaṃ taṃ, sāti, viññāṇan”ti? “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. 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. “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.

　　 “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. “Bhūtamidanti bhikkhave, passathā”ti?

　　 “Evaṃ, bhante”.

　　 “Tadāhārasambhavanti, bhikkhave, passathā”ti?

　　 “Evaṃ, bhante”.

　　 “Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā”ti?

　　 “Evaṃ, bhante”.

　　 “Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

　　 “Evaṃ, bhante”.

　　 “Tadāhārasambhavaṃ nossūti, bhikkhave kaṅkhato uppajjati vicikicchā”ti?

　　 “Evaṃ, bhante”.

　　 “Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

　　 “Evaṃ, bhante”.

　　 “Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

　　 “Evaṃ, bhante”.

　　 “Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passatā-e yā vicikicchā sā pahīyatī”ti?

　　 “Evaṃ, bhante”.

　　 “Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passatā-e yā vicikicchā sā pahīyatī”ti?

　　 “Evaṃ bhante”.

　　 “Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

　　 “Evaṃ, bhante”.

　　 “Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

　　 “Evaṃ, bhante”.

　　 “Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

　　 “Evaṃ, bhante”.

　　 “Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?

　　 “Evaṃ, bhante”.

　　 “Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?

　　 “Evaṃ, bhante”.

　　 “Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?

　　 “Evaṃ, bhante”.

　　 “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?

　　 “No hetaṃ, bhante”.

　　 “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?

　　 “Evaṃ, bhante”.

　　 402. “Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

　　 “Ime ca, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

　　 “Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.

　　 “Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

　　 “Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.

　　 “Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

　　 “Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā

　　 “Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

　　 “Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.

　　 “Saḷāyatanaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

　　 “Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.

　　 “Nāmarūpaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

　　 “Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.

　　 “Viññāṇaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

　　 “Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.

　　 “Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

　　 “Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

　　 “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. “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 jarāmaraṇan”ti. “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 upādānan”ti. “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 saḷāyatanan”ti. “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 nāmarūpan”ti. “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 viññāṇan”ti. “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. “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.

　　 “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. “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. “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. “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 atītamaddhānan’”ti?

　　 “No hetaṃ, bhante”.

　　 “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 anāgatamaddhānan”ti?

　　 “No hetaṃ, bhante”.

　　 “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?

　　 “No hetaṃ, bhante”.

　　 “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha– satthā no garu, satthugāravena ca mayaṃ evaṃ vademā”ti?

　　 “No hetaṃ, bhante”.

　　 “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha– samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā”ti?

　　 “No hetaṃ, bhante”.

　　 “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā”ti?

　　 “No hetaṃ, bhante”.

　　 “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?

　　 “No hetaṃ, bhante”.

　　 “Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā”ti.

　　 “Evaṃ, bhante”.

　　 “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 vuttan”ti.

　　 408. “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. “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. “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 pabbajeyyan’”ti. 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. “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

　　 “Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.

　　 “Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.

　　 “Musāvādaṃ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

　　 “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.

　　 “Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti– yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

　　 “Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

　　 “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 .

　　 “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.

　　 “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.

　　 “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. “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. “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. “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 mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Mahātaṇhāsaṅkhayasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.