增支部3集68经到70经

68. 谈话事经

"比丘们,有这三种谈话事。哪三种?比丘们,可以谈论过去的时间,说'过去是这样的'。比丘们,可以谈论未来的时间,说'未来将是这样的'。比丘们,也可以谈论现在的时间,说'现在是这样的'。"

"比丘们,通过谈话的方式可以知道一个人是否善于交谈。如果这个人被问到一个应该直接回答的问题时不直接回答,被问到一个应该分析回答的问题时不分析回答,被问到一个应该反问的问题时不反问,被问到一个应该搁置的问题时不搁置,那么比丘们,这样的人就是不善于交谈的。但是比丘们,如果这个人被问到一个应该直接回答的问题时直接回答,被问到一个应该分析回答的问题时分析回答,被问到一个应该反问的问题时反问,被问到一个应该搁置的问题时搁置,那么比丘们,这样的人就是善于交谈的。"

"比丘们,通过谈话的方式可以知道一个人是否善于交谈。如果这个人被问到问题时,不能坚持正确的立场,不能坚持正确的假设,不能坚持已知的说法,不能坚持正确的道路,那么比丘们,这样的人就是不善于交谈的。但是比丘们,如果这个人被问到问题时,能够坚持正确的立场,能够坚持正确的假设,能够坚持已知的说法,能够坚持正确的道路,那么比丘们,这样的人就是善于交谈的。"

"比丘们,通过谈话的方式可以知道一个人是否善于交谈。如果这个人被问到问题时,用其他问题来回避,将话题引向外部,显露出愤怒、憎恨和不满,那么比丘们,这样的人就是不善于交谈的。但是比丘们,如果这个人被问到问题时,不用其他问题来回避,不将话题引向外部,不显露出愤怒、憎恨和不满,那么比丘们,这样的人就是善于交谈的。"

"比丘们,通过谈话的方式可以知道一个人是否善于交谈。如果这个人被问到问题时,压制他人,打击他人,嘲笑他人,抓住他人的错误不放,那么比丘们,这样的人就是不善于交谈的。但是比丘们,如果这个人被问到问题时,不压制他人,不打击他人,不嘲笑他人,不抓住他人的错误不放,那么比丘们,这样的人就是善于交谈的。"

"比丘们,通过谈话的方式可以知道一个人是否有根据。不倾听的人是无根据的,倾听的人是有根据的。有根据的人能够了知一法,遍知一法,舍弃一法,证悟一法。他通过了知一法,遍知一法,舍弃一法,证悟一法而触及正解脱。比丘们,这就是谈话的目的,这就是讨论的目的,这就是根据的目的,这就是倾听的目的,也就是心无执取的解脱。"

"那些争论的人,固执己见、傲慢自大,

触犯圣者的美德,互相寻找对方的缺点。

他们喜欢对方说错话、口误、迷惑和失败,

圣者不会这样谈话。

如果智者想要谈话,他会选择适当的时机,

谈论与正法相应的话题,这是圣者的行为。

智者会以不对立、不执著的态度谈话,

心不骄傲,不恶意,不粗暴。

他不嫉妒,以正确的理解而说,

赞同善说,不贬低恶说。

他不学习责难,不抓住他人的错误,

不压制,不打击,不说挑拨离间的话。

智者的讨论是为了了解和净化,

这就是圣者的讨论方式。

了解了这一点,智者在讨论时不应傲慢。"

第七经完。

69. 其他外道经

"比丘们,如果其他外道游方者这样问你们:'朋友们,有这三法。哪三法?贪、嗔、痴 - 朋友们,这就是三法。朋友们,这三法有什么区别,有什么特点,有什么不同?'被这样问到时,你们比丘该如何回答那些其他外道游方者呢?"比丘们说:"尊者,我们的法以世尊为根本,以世尊为向导,以世尊为依归。善哉,请世尊为我们解说这段话的含义。听了世尊的话,比丘们就会记住。""那么,比丘们,你们要仔细听,好好思考,我要说了。""是的,尊者。"比丘们回答世尊。世尊如此说道:

"比丘们,如果其他外道游方者这样问你们:'朋友们,有这三法。哪三法?贪、嗔、痴 - 朋友们,这就是三法。朋友们,这三法有什么区别,有什么特点,有什么不同?'被这样问到时,你们比丘应该这样回答那些其他外道游方者:'朋友们,贪是轻微的罪过,但是难以消除;嗔是严重的罪过,但是容易消除;痴是严重的罪过,而且难以消除。'"

"'朋友们,什么是产生贪的原因和条件,使未生的贪生起,已生的贪增长扩大?'应该回答说:'可爱的相。对可爱的相不如理作意,就会使未生的贪生起,已生的贪增长扩大。朋友们,这就是产生贪的原因和条件,使未生的贪生起,已生的贪增长扩大。'"

"'朋友们,什么是产生嗔的原因和条件,使未生的嗔生起,已生的嗔增长扩大?'应该回答说:'嫌恶的相。对嫌恶的相不如理作意,就会使未生的嗔生起,已生的嗔增长扩大。朋友们,这就是产生嗔的原因和条件,使未生的嗔生起,已生的嗔增长扩大。'"

"'朋友们,什么是产生痴的原因和条件,使未生的痴生起,已生的痴增长扩大?'应该回答说:'不如理作意。不如理作意,就会使未生的痴生起,已生的痴增长扩大。朋友们,这就是产生痴的原因和条件,使未生的痴生起,已生的痴增长扩大。'"

"'朋友们,什么是使未生的贪不生起,已生的贪断除的原因和条件?'应该回答说:'不净相。对不净相如理作意,就会使未生的贪不生起,已生的贪断除。朋友们,这就是使未生的贪不生起,已生的贪断除的原因和条件。'"

"'朋友们,什么是使未生的嗔不生起,已生的嗔断除的原因和条件?'应该回答说:'慈心解脱。对慈心解脱如理作意,就会使未生的嗔不生起,已生的嗔断除。朋友们,这就是使未生的嗔不生起,已生的嗔断除的原因和条件。'"

"'朋友们,什么是使未生的痴不生起,已生的痴断除的原因和条件?'应该回答说:'如理作意。如理作意,就会使未生的痴不生起,已生的痴断除。朋友们,这就是使未生的痴不生起,已生的痴断除的原因和条件。'"

第八经完。

70. 不善根经

"比丘们,有这三种不善根。哪三种?贪不善根、嗔不善根、痴不善根。

"比丘们,贪是不善根;有贪的人以身、口、意造作不善业,这也是不善;有贪的人被贪所征服,心被占据,为了自己的利益而使他人遭受苦难,通过杀害、囚禁、没收财产、谴责或驱逐等方式,以'我有力量'为借口,这也是不善。因此,由贪而生,以贪为因,以贪为起源,以贪为缘,许多恶不善法生起。

"比丘们,嗔是不善根;有嗔的人以身、口、意造作不善业,这也是不善;有嗔的人被嗔所征服,心被占据,为了自己的利益而使他人遭受苦难,通过杀害、囚禁、没收财产、谴责或驱逐等方式,以'我有力量'为借口,这也是不善。因此,由嗔而生,以嗔为因,以嗔为起源,以嗔为缘,许多恶不善法生起。

"比丘们,痴是不善根;有痴的人以身、口、意造作不善业,这也是不善;有痴的人被痴所征服,心被占据,为了自己的利益而使他人遭受苦难,通过杀害、囚禁、没收财产、谴责或驱逐等方式,以'我有力量'为借口,这也是不善。因此,由痴而生,以痴为因,以痴为起源,以痴为缘,许多恶不善法生起。比丘们,这样的人被称为说非时语者、说非实语者、说非义语者、说非法语者、说非律语者。

"比丘们,为什么这样的人被称为说非时语者、说非实语者、说非义语者、说非法语者、说非律语者?因为这个人为了自己的利益而使他人遭受苦难,通过杀害、囚禁、没收财产、谴责或驱逐等方式,以'我有力量'为借口。当被真实地指责时,他否认而不承认;当被不实地指责时,他不努力澄清:'这是不真实的,这是虚假的。'因此,这样的人被称为说非时语者、说非实语者、说非义语者、说非法语者、说非律语者。

"比丘们,这样的人被贪生的恶不善法所征服,心被占据,现世生活在痛苦、忧愁、苦恼、烦恼中,身体崩溃死亡后,可以预期会堕入恶道。

"被嗔生的...被痴生的恶不善法所征服,心被占据,现世生活在痛苦、忧愁、苦恼、烦恼中,身体崩溃死亡后,可以预期会堕入恶道。比丘们,就像沙罗树、梭罗树或夫罗梭罗树被三株蔓藤缠绕覆盖,会遭遇不幸,遭遇灾难,遭遇不幸和灾难。同样地,比丘们,这样的人被贪生的恶不善法所征服,心被占据,现世生活在痛苦、忧愁、苦恼、烦恼中,身体崩溃死亡后,可以预期会堕入恶道。

"被嗔生的...被痴生的恶不善法所征服,心被占据,现世生活在痛苦、忧愁、苦恼、烦恼中,身体崩溃死亡后,可以预期会堕入恶道。这就是三种不善根。

"比丘们,有这三种善根。哪三种?无贪善根、无嗔善根、无痴善根。

"比丘们,无贪是善根;无贪的人以身、口、意造作善业,这也是善;无贪的人不被贪所征服,心不被占据,不为了自己的利益而使他人遭受苦难,不通过杀害、囚禁、没收财产、谴责或驱逐等方式,以'我有力量'为借口,这也是善。因此,由无贪而生,以无贪为因,以无贪为起源,以无贪为缘,许多善法生起。

"比丘们,无嗔是善根;无嗔的人以身、口、意造作善业,这也是善;无嗔的人不被嗔所征服,心不被占据,不为了自己的利益而使他人遭受苦难,不通过杀害、囚禁、没收财产、谴责或驱逐等方式,以'我有力量'为借口,这也是善。因此,由无嗔而生,以无嗔为因,以无嗔为起源,以无嗔为缘,许多善法生起。

"比丘们,无痴是善根;无痴的人以身、口、意造作善业,这也是善;无痴的人不被痴所征服,心不被占据,不为了自己的利益而使他人遭受苦难,不通过杀害、囚禁、没收财产、谴责或驱逐等方式,以'我有力量'为借口,这也是善。因此,由无痴而生,以无痴为因,以无痴为起源,以无痴为缘,许多善法生起。比丘们,这样的人被称为说适时语者、说真实语者、说有义语者、说法语者、说律语者。

"比丘们,为什么这样的人被称为说适时语者、说真实语者、说有义语者、说法语者、说律语者?因为这个人不为了自己的利益而使他人遭受苦难,不通过杀害、囚禁、没收财产、谴责或驱逐等方式,以'我有力量'为借口。当被真实地指责时,他承认而不否认;当被不实地指责时,他努力澄清:'这是不真实的,这是虚假的。'因此,这样的人被称为说适时语者、说真实语者、说有义语者、说法语者、说律语者。

"比丘们,这样的人已经断除了贪生的恶不善法,连根拔除,使之如截顶的棕榈树,成为非有,未来不再生起。他现世生活在快乐、无忧、无恼、无烦恼中。他在现世就证得涅槃。

"他已经断除了嗔生的...痴生的恶不善法,连根拔除,使之如截顶的棕榈树,成为非有,未来不再生起。他现世生活在快乐、无忧、无恼、无烦恼中。他在现世就证得涅槃。比丘们,就像有人拿着锄头和筐子来到沙罗树、梭罗树或夫罗梭罗树前。他砍断蔓藤的根,挖出来,拔出所有的根,甚至细如草茎的根也不放过。他把蔓藤切成小段,劈开,剁碎,放在风中晒干,然后用火烧掉,把灰烬扬到大风中或冲到急流的河里。这样,那些蔓藤就被连根拔除,如截顶的棕榈树,成为非有,未来不再生起。同样地,比丘们,这样的人已经断除了贪生的恶不善法,连根拔除,使之如截顶的棕榈树,成为非有,未来不再生起。他现世生活在快乐、无忧、无恼、无烦恼中。他在现世就证得涅槃。

"他已经断除了嗔生的...痴生的恶不善法,连根拔除,使之如截顶的棕榈树,成为非有,未来不再生起。他现世生活在快乐、无忧、无恼、无烦恼中。他在现世就证得涅槃。这就是三种善根。"

第九经完。

巴利语原版经文

68/ 7. Kathāvatthusuttaṃ

　　 68. “Tīṇimāni, bhikkhave, kathāvatthūni. Katamāni tīṇi? Atītaṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya– ‘evaṃ ahosi atītamaddhānan’ti. Anāgataṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya– ‘evaṃ bhavissati anāgatamaddhānan’ti. Etarahi vā, bhikkhave, paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya– ‘evaṃ hoti etarahi paccuppannamaddhānan’”ti.

　　 “Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ na ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ na paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ na ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ paṭipucchā byākaroti ṭhapanīyaṃ pañhaṃ ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

　　 “Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

　　 “Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno na aññenaññaṃ paṭicarati na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

　　 “Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno abhiharati abhimaddati anupajagghati khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

　　 “Kathāsampayogena bhikkhave, puggalo veditabbo yadi vā sa-upaniso yadi vā anupanisoti. Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto sa-upaniso hoti. So sa-upaniso samāno abhijānāti ekaṃ dhammaṃ, parijānāti ekaṃ dhammaṃ, pajahati ekaṃ dhammaṃ, sacchikaroti ekaṃ dhammaṃ. So abhijānanto ekaṃ dhammaṃ, parijānanto ekaṃ dhammaṃ, pajahanto ekaṃ dhammaṃ, sacchikaronto ekaṃ dhammaṃ sammāvimuttiṃ phusati. Etadatthā, bhikkhave, kathā; etadatthā mantanā; etadatthā upanisā; etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādā cittassa vimokkhoti.

　　“Ye viruddhā sallapanti, viniviṭṭhā samussitā.

　　Anariyaguṇamāsajja, aññoññavivaresino.

　　“Dubbhāsitaṃ vikkhalitaṃ, sampamohaṃ parājayaṃ;

　　Aññoññassābhinandanti, tadariyo kathanācare.

　　“Sace cassa kathākāmo, kālamaññāya paṇḍito;

　　Dhammaṭṭhapaṭisaṃyuttā, yā ariyacaritā kathā.

　　“Taṃ kathaṃ kathaye dhīro, aviruddho anussito;

　　Anunnatena manasā, apaḷāso asāhaso.

　　“Anusūyāyamāno so, sammadaññāya bhāsati;

　　Subhāsitaṃ anumodeyya, dubbhaṭṭhe nāpasādaye.

　　“Upārambhaṃ na sikkheyya, khalitañca na gāhaye;

　　Nābhihare nābhimadde, na vācaṃ payutaṃ bhaṇe.

　　“Aññātatthaṃ pasādatthaṃ, sataṃ ve hoti mantanā;

　　Evaṃ kho ariyā mantenti, esā ariyāna mantanā.

　　Etadaññāya medhāvī, na samusseyya mantaye”ti. Sattamaṃ.

69/ 8. Aññatitthiyasuttaṃ

　　 69. “Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ– ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho ime kho, āvuso, tayo dhammā. Imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇan’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Sace bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho – ime kho, āvuso, tayo dhammā; imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇan’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha– ‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’” ti.

　　 “‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Subhanimittantissa vacanīyaṃ. Tassa subhanimittaṃ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’”ti.

　　 “‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Paṭighanimittaṃ tissa vacanīyaṃ. Tassa paṭighanimittaṃ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’”ti.

　　 “‘Ko panāvuso, hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Ayoniso manasikāro tissa vacanīyaṃ. Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī’”ti.

　　 “‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? ‘Asubhanimittantissa vacanīyaṃ. Tassa asubhanimittaṃ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. Ayaṃ kho, āvuso hetu ayaṃ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’”ti.

　　 “‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti? ‘Mettā cetovimuttī tissa vacanīyaṃ. Tassa mettaṃ cetovimuttiṃ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’”ti.

　　 “‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti? ‘Yonisomanasikāro tissa vacanīyaṃ. Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti. Aṭṭhamaṃ.

70/ 9. Akusalamūlasuttaṃ

　　 70. “Tīṇimāni bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.

　　 “Yadapi, bhikkhave, lobho tadapi akusalamūlaṃ; yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.

　　 “Yadapi, bhikkhave, doso tadapi akusalamūlaṃ; yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.

　　 “Yadapi, bhikkhave, moho tadapi akusalamūlaṃ; yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. Evarūpo cāyaṃ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

　　 “Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? Tathāhāyaṃ, bhikkhave, puggalo parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; abhūtena vuccamāno na ātappaṃ karoti, tassa nibbeṭhanāya itipetaṃ atacchaṃ itipetaṃ abhūtanti. Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

　　 “Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ sa-upāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

　　 “Dosajehi …pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ sa-upāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṃ āpajjati, byasanaṃ āpajjati, anayabyasanaṃ āpajjati; evamevaṃ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ sa-upāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

　　 “Dosajehi …pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ sa-upāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Imāni kho, bhikkhave, tīṇi akusalamūlānīti.

　　 “Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.

　　 “Yadapi bhikkhave, alobho tadapi kusalamūlaṃ; yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.

　　 “Yadapi, bhikkhave, adoso tadapi kusalamūlaṃ; yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.

　　 “Yadapi, bhikkhave, amoho tadapi kusalamūlaṃ; yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. Evarūpo cāyaṃ bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

　　 “Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Tathāhāyaṃ, bhikkhave, puggalo na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; abhūtena vuccamāno ātappaṃ karoti tassa nibbeṭhanāya– ‘itipetaṃ atacchaṃ, itipetaṃ abhūtan’ti Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

　　 “Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati.

　　 “Dosajā …pe… parinibbāyati. Mohajā …pe… parinibbāyati. Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. Atha puriso āgaccheyya kuddāla-piṭakaṃ ādāya. So taṃ māluvālataṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. So taṃ māluvālataṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chetvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evamevaṃ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati.

　　 “Dosajā …pe… mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati. Imāni kho, bhikkhave, tīṇi kusalamūlānī”ti. Navamaṃ.