中部2经
根本法门品［1］
一切烦恼经
我听到这样：
有一次，世尊住在舍卫城祇树林给孤独园。
在那里，世尊召唤比丘们：“比丘们！”
“尊师！”那些比丘回答世尊。
世尊这么说：
“比丘们！我将教导你们一切烦恼的自制法门，你们要听！你们要好好作意！我要说了。”
“是的，大德！”那些比丘回答世尊。
世尊这么说：
“比丘们！我说诸烦恼的灭尽是属于知者、见者的，非不知者、不见者。而，比丘们！我说知什么者、见什么者有诸烦恼的灭尽呢？如理作意与不如理作意。比丘们！当不如理作意时，未生起的诸烦恼生起；已生起的诸烦恼增大。比丘们！当如理作意时，未生起的诸烦恼不生起；已生起的诸烦恼被舍断。
比丘们！有烦恼应该以见舍断；有烦恼应该以自制舍断；有烦恼应该以受用舍断；有烦恼应该以忍受舍断；有烦恼应该以回避舍断；有烦恼应该以除去舍断；有烦恼应该以修习舍断。
应该以见舍断
比丘们！什么是烦恼应该以见舍断呢？比丘们！这里，未受教导的一般人是不曾见过圣者的，不熟练圣者法的，未受圣者法训练的；是不曾见过善人的，不熟练善人法的，未受善人法训练的，他不了知应该被作意的法，不了知不应该被作意的法。当他不了知应该被作意的法，不了知不应该被作意的法时，他作意那些不应该被作意的法，不作意那些应该被作意的法。
比丘们！哪些是不应该被作意的法而他作意呢？比丘们！［它们是］当作意那些法时，未生起的欲烦恼生起，已生起的欲烦恼增大，或者，未生起的有烦恼生起，已生起的有烦恼增大，或者，未生起的无明烦恼生起，已生起的无明烦恼增大，这些是不应该被作意的法而他作意。
比丘们！哪些是应该被作意的法而他不作意呢？比丘们！［它们是］当作意那些法时，未生起的欲烦恼不生起，已生起的欲烦恼被舍断，或者，未生起的有烦恼不生起，已生起的有烦恼被舍断，或者，未生起的无明烦恼不生起，已生起的无明烦恼被舍断，这些是应该被作意的法而他不作意。
以不应该被作意的法之作意，以应该被作意的法之不作意而未生起的烦恼生起，已生起的烦恼增大。
他这样不如理作意：『我过去世存在吗？我过去世不存在吗？我过去世是什么呢？我过去世的情形如何呢？我过去世曾经是什么，［后来］又变成什么？我未来世存在吗？我未来世不存在吗？我未来世会是什么呢？我未来世的情形如何呢？我未来世会是什么，［以后］又变成什么？』或者，他现在内心对现在世有疑惑：『我存在吗？我不存在吗？我是什么？我的情形如何？这众生从何而来，将往何去？』
当他这么不如理作意时，六种见的某个见生起：『有我的真我』之见会真实、坚固地生起，或者，『没有我的真我』之见会真实、坚固地生起，或者，『我就以真我认知真我』之见会真实、坚固地生起，或者，『我就以真我认知无真我』之见会真实、坚固地生起，或者，『我就以无真我认知真我』之见会真实、坚固地生起，抑或有这样的见：『这个说话的、能感受之我的真我到处经验善、恶业的果报，而这个我的真我是常的、坚固的、常恒的、不变易法，它将正如等同常恒那样存续。』比丘们！这恶见被称为：丛林之见；荒漠之见；歪曲之见；动摇之见；束缚之见。比丘们！被见之束缚所束缚，未受教导的一般人不从生、老、死、愁、悲、苦、忧、绝望被释放，我说：『他不从苦被释放。』
比丘们！已受教导的圣弟子是见过圣者的，熟练圣者法的，善受圣者法训练的；是见过善人的，熟练善人法的，善受善人法训练的，他了知应该被作意的法，了知不应该被作意的法。当他了知应该被作意的法，了知不应该被作意的法时，他不作意那些不应该被作意的法，作意那些应该被作意的法。
比丘们！哪些是不应该被作意的法而他不作意呢？比丘们！［它们是］当作意那些法时，未生起的欲烦恼生起，已生起的欲烦恼增大，或者，未生起的有烦恼生起，已生起的有烦恼增大，或者，未生起的无明烦恼生起，已生起的无明烦恼增大，这些是不应该被作意的法而他不作意。
比丘们！哪些是应该被作意的法而他作意呢？比丘们！［它们是］当作意那些法时，未生起的欲烦恼不生起，已生起的欲烦恼被舍断，或者，未生起的有烦恼不生起，已生起的有烦恼被舍断，或者，未生起的无明烦恼不生起，已生起的无明烦恼被舍断，这些是应该被作意的法而他作意。
以不应该被作意的法之不作意，以应该被作意的法之作意而未生起的烦恼不生起，已生起的烦恼被舍断。
他如理作意：『这是苦。』如理作意：『这是苦集。』如理作意：『这是苦灭。』如理作意：『这是导向苦灭道迹。』当他这么如理作意时，三结被舍断：有身见、疑、戒禁取。
比丘们！这些被称为烦恼应该以见舍断。
应该以自制舍断
比丘们！什么是烦恼应该以自制舍断呢？比丘们！这里，比丘如理省察而住于眼根自制之已防护。比丘们！当住于眼根自制之未防护时，会生起烦恼、恼害、热恼，当住于眼根自制之已防护时，这样，那些烦恼、恼害、热恼不存在。如理省察而住于耳根自制之已防护。……（中略）住于鼻根自制之已防护。……（中略）住于舌根自制之已防护。……（中略）住于身根自制之已防护。……（中略）住于意根自制之已防护。比丘们！当住于意根自制之未防护时，会生起烦恼、恼害、热恼，当住于意根自制之已防护时，这样，那些烦恼、恼害、热恼不存在。
比丘们！凡住于自制之未防护者，会生起烦恼、恼害、热恼，住于自制之已防护者，这样，那些烦恼、恼害、热恼不存在。比丘们！这些被称为烦恼应该以自制舍断。
应该以受用舍断
比丘们！什么是烦恼应该以受用舍断呢？比丘们！这里，比丘如理省察而受用衣服：只为了寒冷的防御，暑热的防御，虻、蚊、风、日、蛇接触的防御，只为了阴部的覆藏。如理省察而受用施食：不为了享乐，不为了陶醉，不为了好身材，不为了庄严，只为了这个身体的存续、生存，为了止息伤害，为了资助梵行。这样，我将击退之前的感受，不激起新的感受，健康、无过失，乐住。如理省察而受用住处：只为了寒冷的防御，暑热的防御，虻、蚊、风、日、蛇接触的防御，只为了气候危难的除去、静坐禅修的快乐。如理省察而受用病人的需要物、医药必需品：只为了已生起恼害感受的防御，最多为了不瞋心。
比丘们！凡无受用者，会生起烦恼、恼害、热恼，凡受用者，这样，那些烦恼、恼害、热恼不存在。比丘们！这些被称为烦恼应该以受用舍断。
应该以忍受舍断
比丘们！什么是烦恼应该以忍受舍断呢？比丘们！这里，比丘如理省察而忍耐寒、热、饥、渴，虻、蚊、风、日、蛇的接触，辱骂、诽谤的语法，他是对已生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意、夺命的身体感受之忍住者。
比丘们！凡不忍受者，会生起烦恼、恼害、热恼，凡忍受者，这样，那些烦恼、恼害、热恼不存在。比丘们！这些被称为烦恼应该以忍受舍断。
应该以回避舍断
比丘们！什么是烦恼应该以回避舍断呢？比丘们！这里，比丘如理省察而避开凶恶的象，避开凶恶的马，避开凶恶的牛，避开凶恶的狗，［避开］蛇、残株、荆棘丛、坑洞、断崖、沟池、污水坑。坐在像这样的不当座位，行于像这样的不当行境，亲近像这样的恶朋友：同梵行智者会认定［他］于恶的状态者，他如理省察而避开那不当座位、那不当行境、那恶朋友。
比丘们！凡不回避者，会生起烦恼、恼害、热恼，凡回避者，这样，那些烦恼、恼害、热恼不存在。比丘们！这些被称为烦恼应该以回避舍断。
应该以除去舍断
比丘们！什么是烦恼应该以除去舍断呢？比丘们！这里，比丘如理省察而不忍受已生起的欲寻，使它走到舍断、除去、作终结、不存在，已生起的恶意寻……（中略）已生起的加害寻……（中略）不忍受已生起的恶不善法，使它走到舍断、除去、作终结、不存在。
比丘们！凡不除去者，会生起烦恼、恼害、热恼，凡除去者，这样，那些烦恼、恼害、热恼不存在。比丘们！这些被称为烦恼应该以除去舍断。
应该以修习舍断
比丘们！什么是烦恼应该以修习舍断呢？比丘们！这里，比丘如理省察而依止远离、依止离贪、依止灭、舍弃的圆熟修习念觉支；如理省察而依止远离、依止离贪、依止灭、舍弃的圆熟修习择法觉支；……（中略）修习活力觉支……修习喜觉支……修习宁静觉支……修习定觉支……依止远离、依止离贪、依止灭、舍弃的圆熟修习平静觉支。
比丘们！凡不修习者，会生起烦恼、恼害、热恼，凡修习者，这样，那些烦恼、恼害、热恼不存在。比丘们！这些被称为烦恼应该以修习舍断。
比丘们！对比丘来说，凡烦恼应该以见舍断者，它们被见舍断；凡烦恼应该以自制舍断者，它们被自制舍断；凡烦恼应该以受用舍断者，它们被受用舍断；凡烦恼应该以忍受舍断者，它们被忍受舍断；凡烦恼应该以回避舍断者，它们被回避舍断；凡烦恼应该以除去舍断者，它们被除去舍断；凡烦恼应该以修习舍断者，它们被修习舍断，比丘们！这被称为：『比丘住于一切烦恼自制之已防护，切断渴爱，破坏结，以慢的完全止灭而得到苦的结束。』”
这就是世尊所说，那些悦意的比丘欢喜世尊所说。
一切烦恼经第二终了。
英文版本
middle discourses 2
All the Defilements
so i have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, I will teach you the explanation of the restraint of all defilements. Listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:
“Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? Proper attention and improper attention. When you pay improper attention, defilements arise, and once arisen they grow. When you pay proper attention, defilements don’t arise, and those that have already arisen are given up.
Some defilements should be given up by seeing, some by restraint, some by using, some by enduring, some by avoiding, some by dispelling, and some by developing.
1. Defilements Given Up by Seeing
And what are the defilements that should be given up by seeing? Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching. They don’t understand what things they should focus on and what things they shouldn’t focus on. So they focus on things they shouldn’t focus on and don’t focus on things they should focus on.
And what are the things they shouldn’t focus on but they do? It’s the things that, when focused on, give rise to unarisen defilements of sensual desire, desire to be reborn, and ignorance. And when such defilements have arisen, they make them grow. These are the things they shouldn’t focus on but they do.
And what are the things they should focus on but they don’t? It’s the things that, when focused on, don’t give rise to unarisen defilements of sensual desire, desire to be reborn, and ignorance. And when such defilements have arisen, they’re given up. These are the things they should focus on but they don’t.
Because of focusing on what they shouldn’t and not focusing on what they should, unarisen defilements arise and arisen defilements grow.
This is how they attend improperly: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past? Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ Or they are undecided about the present thus: ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’
When they attend improperly in this way, one of six views arises in them. The view ‘my self exists absolutely’ arises and is taken as a genuine fact. The view ‘my self doesn’t exist absolutely’ arises and is taken as a genuine fact. The view ‘I perceive the self with the self’ arises and is taken as a genuine fact. The view ‘I perceive what is not-self with the self’ arises and is taken as a genuine fact. The view ‘I perceive the self with what is not-self’ arises and is taken as a genuine fact. Or they have such a view: ‘This self of mine is he who speaks and feels and experiences the results of good and bad deeds in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’ This is called a misconception, the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views. An uneducated ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
But take an educated noble disciple who has seen the noble ones, and is skilled and trained in their teaching. They’ve seen good persons, and are skilled and trained in their teaching. They understand what things they should focus on and what things they shouldn’t focus on. So they don’t focus on things they shouldn’t focus on and focus on things they should focus on.
And what are the things they shouldn’t focus on and they don’t? It’s the things that, when focused on, give rise to unarisen defilements of sensual desire, desire to be reborn, and ignorance. And when such defilements have arisen, they make them grow. These are the things they shouldn’t focus on and they don’t.
And what are the things they should focus on and they do? It’s the things that, when focused on, don’t give rise to unarisen defilements of sensual desire, desire to be reborn, and ignorance. And when such defilements have arisen, they’re given up. These are the things they should focus on and they do.
Because of not focusing on what they shouldn’t and focusing on what they should, unarisen defilements don’t arise and arisen defilements are given up.
They properly attend: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. And as they do so, they give up three fetters: identity view, doubt, and misapprehension of precepts and observances. These are called the defilements that should be given up by seeing.
2. Defilements Given Up by Restraint
And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting properly, lives restraining the faculty of the eye. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting properly, they live restraining the faculty of the ear … the nose … the tongue … the body … the mind. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.
For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint. These are called the defilements that should be given up by restraint.
3. Defilements Given Up by Using
And what are the defilements that should be given up by using? Take a mendicant who, reflecting properly, makes use of robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.’
Reflecting properly, they make use of almsfood: ‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Reflecting properly, they make use of lodgings: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and to shelter from harsh weather and enjoy retreat.’
Reflecting properly, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’
For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.
4. Defilements Given Up by Enduring
And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.
5. Defilements Given Up by Avoiding
And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.
For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.
6. Defilements Given Up by Dispelling
And what are the defilements that should be given up by dispelling? Take a mendicant who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and exterminate them.
For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled. These are called the defilements that should be given up by dispelling.
7. Defilements Given Up by Development
And what are the defilements that should be given up by development? It’s when a mendicant, reflecting properly, develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.
Now, take a mendicant who, by seeing, has given up the defilements that should be given up by seeing. By restraint, they’ve given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By dispelling, they’ve given up the defilements that should be given up by dispelling. By developing, they’ve given up the defilements that should be given up by developing. They’re called a mendicant who lives having restrained all defilements, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”
That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.
巴利语原文
majjhima nikāya 2
Sabbāsavasutta
evaṃ me sutaṃ— ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca: “sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:
“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.
1. Dassanāpahātabbaāsava
Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.
Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.
Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.
Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.
So evaṃ ayoniso manasi karoti: ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti: ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?
Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṃ diṭṭhi hoti: ‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na parimuccati dukkhasmā’ti vadāmi.
Sutavā ca kho, bhikkhave, ariyasāvako—ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
So ‘idaṃ dukkhan’ti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
2. Saṃvarāpahātabbaāsava
Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati … pe … ghānindriyasaṃvarasaṃvuto viharati … pe … jivhindriyasaṃvarasaṃvuto viharati … pe … kāyindriyasaṃvarasaṃvuto viharati … pe … manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.
Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.
3. Paṭisevanāpahātabbaāsava
Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’.
Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati: ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.
Paṭisaṅkhā yoniso senāsanaṃ paṭisevati: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.
Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati: ‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’.
Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.
4. Adhivāsanāpahātabbaāsava
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.
5. Parivajjanāpahātabbaāsava
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.
Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.
6. Vinodanāpahātabbaāsava
Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.
7. Bhāvanāpahātabbaāsava
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti … pe … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
Yañhissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.
Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; ayaṃ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ.
