相应部12相应62经到64经(因缘相应/因缘篇/修多罗)

62 第二无闻凡夫经

在舍卫城……佛陀说:"比丘们,无闻凡夫对这由四大组成的身体可能会厌倦、离欲、解脱。为什么呢?因为可以看到这四大所成的身体有增长和衰减,有取和舍。因此,无闻凡夫对此可能会厌倦、离欲、解脱。但是,比丘们,对于被称为心、意、识的东西,无闻凡夫不能厌倦,不能离欲,不能解脱。为什么呢?因为长久以来,无闻凡夫执着、贪爱、执取这些,认为'这是我的,这是我,这是我的自我'。因此,无闻凡夫不能对此厌倦,不能离欲,不能解脱。"

"比丘们,无闻凡夫宁可认为这四大所成的身体是自我,也不应认为心是自我。为什么呢?因为可以看到这四大所成的身体能存续一年、两年、三年、四年、五年、十年、二十年、三十年、四十年、五十年、百年,甚至更久。但是,比丘们,所谓的心、意、识,日夜生灭,生者异,灭者异。"

"比丘们,多闻圣弟子应当如理作意缘起:'此有故彼有,此生故彼生;此无故彼无,此灭故彼灭。'比丘们,缘乐受触生乐受。那乐受触灭时,缘乐受触所生的乐受也灭、止息。比丘们,缘苦受触生苦受。那苦受触灭时,缘苦受触所生的苦受也灭、止息。比丘们,缘不苦不乐受触生不苦不乐受。那不苦不乐受触灭时,缘不苦不乐受触所生的不苦不乐受也灭、止息。"

"比丘们,就像两块木头相互摩擦生热、产生火。若分开这两块木头,由此生的热就灭、止息。同样地,比丘们,缘乐受触生乐受。那乐受触灭时,缘乐受触所生的乐受也灭、止息……缘不苦不乐受触生不苦不乐受。那不苦不乐受触灭时,缘不苦不乐受触所生的不苦不乐受也灭、止息。"

"比丘们,如是观察的多闻圣弟子厌离触,厌离受,厌离想,厌离行,厌离识。厌离则离欲,离欲则解脱,解脱则生解脱智:'生已尽,梵行已立,所作已办,不受后有。'他如是了知。"

63 子肉譬喻经

在舍卫城……佛陀说:"比丘们,有四种食,维持已生有情或助益将生有情。哪四种?一是粗细摄食,二是触食,三是意思食,四是识食。这四种食维持已生有情或助益将生有情。"

"比丘们,如何看待粗细摄食?假设有一对夫妇带着少量粮食穿越荒野。他们有一个可爱的独生子。在荒野中,他们的少量粮食耗尽了,而还有一段荒野未度过。这对夫妇想:'我们的粮食已经耗尽,还有一段荒野未度过。不如我们杀死这个可爱的独生子,做成肉干和肉脯,吃着儿子的肉渡过剩下的荒野,免得我们三人都丧生。'于是他们杀死了可爱的独生子,做成肉干和肉脯,吃着儿子的肉渡过了剩下的荒野。他们一边吃着儿子的肉,一边捶胸痛哭:'独生子啊,你在哪里?独生子啊,你在哪里?'"

"比丘们,你们怎么看?他们是为了享乐而吃食物吗?是为了陶醉而吃食物吗?是为了装饰而吃食物吗?是为了美化而吃食物吗?" 

"不是的,世尊。"

"他们不是只为了渡过荒野而吃食物吗?"

"是的,世尊。"

"比丘们,我说粗细摄食应当如此看待。比丘们,当完全了知粗细摄食时,就完全了知了五欲之乐。当完全了知五欲之乐时,圣弟子就不再有任何结缚使他重返此世。"

"比丘们,如何看待触食?假设有一头剥皮的牛。如果它靠墙站着,墙上的生物会咬它。如果它靠树站着,树上的生物会咬它。如果它站在水中,水中的生物会咬它。如果它站在空地上,空中的生物会咬它。无论这头剥皮的牛靠在哪里,那里的生物都会咬它。比丘们,我说触食应当如此看待。当完全了知触食时,就完全了知三受。当完全了知三受时,我说圣弟子就没有什么可做的了。"

"比丘们,如何看待意思食?假设有一个装满无烟炭火的火坑,深过人高。有一个贪生怕死、厌苦求乐的人来到这里。两个强壮的人抓住他的双臂,拖他向火坑。这时那人的意愿、期望、愿望都远离火坑。为什么?因为他知道:'如果我掉进这火坑,我会因此而死或受极大痛苦。'比丘们,我说意思食应当如此看待。当完全了知意思食时,就完全了知三爱。当完全了知三爱时,我说圣弟子就没有什么可做的了。"

"比丘们,如何看待识食?假设有人抓住一个罪犯,带到国王面前说:'陛下,这是一个罪犯。请您惩罚他。'国王说:'把这个人带去,早上用一百矛刺他。'他们早上用一百矛刺他。到了中午,国王问:'那个人怎么样了?''陛下,他还活着。'国王说:'再用一百矛刺他。'他们又用一百矛刺他。到了傍晚,国王又问:'那个人怎么样了?''陛下,他还活着。'国王说:'再用一百矛刺他。'他们又用一百矛刺他。比丘们,你们怎么想?那个人被三百矛刺,会因此而感受痛苦和忧恼吗?"

"世尊,即使被一矛刺,也会感受极大的痛苦和忧恼,更何况三百矛。"

"比丘们,我说识食应当如此看待。当完全了知识食时,就完全了知名色。当完全了知名色时,我说圣弟子就没有什么可做的了。"

64 有贪经

在舍卫城……佛陀说:"比丘们,有四种食,维持已生有情或助益将生有情。哪四种?一是粗细摄食,二是触食,三是意思食,四是识食。这四种食维持已生有情或助益将生有情。"

"比丘们,如果对粗细摄食有贪、有喜、有爱,识就会在那里建立、生长。识在哪里建立、生长,那里就会有名色的出现。哪里有名色的出现,那里就有诸行的增长。哪里有诸行的增长,那里就有未来再有的产生。哪里有未来再有的产生,那里就有未来的生、老、死。哪里有未来的生、老、死,我说那里就有忧、悲、苦、恼、绝望。"

"比丘们,如果对触食……意思食……识食有贪、有喜、有爱,识就会在那里建立、生长。识在哪里建立、生长,那里就会有名色的出现。哪里有名色的出现,那里就有诸行的增长。哪里有诸行的增长,那里就有未来再有的产生。哪里有未来再有的产生,那里就有未来的生、老、死。哪里有未来的生、老、死,我说那里就有忧、悲、苦、恼、绝望。"

"比丘们,就像一个染匠或画家,有颜料、染料或姜黄、靛蓝或茜草,在光滑的木板、墙壁或布匹上画出男人或女人的形象,五官俱全。同样地,比丘们,如果对粗细摄食有贪、有喜、有爱,识就会在那里建立、生长。识在哪里建立、生长,那里就会有名色的出现。哪里有名色的出现,那里就有诸行的增长。哪里有诸行的增长,那里就有未来再有的产生。哪里有未来再有的产生,那里就有未来的生、老、死。哪里有未来的生、老、死,我说那里就有忧、悲、苦、恼、绝望。"

"比丘们,如果对触食……意思食……识食有贪、有喜、有爱,识就会在那里建立、生长。识在哪里建立、生长,那里就会有名色的出现。哪里有名色的出现,那里就有诸行的增长。哪里有诸行的增长,那里就有未来再有的产生。哪里有未来再有的产生,那里就有未来的生、老、死。哪里有未来的生、老、死,我说那里就有忧、悲、苦、恼、绝望。"

"比丘们,如果对粗细摄食没有贪、没有喜、没有爱,识就不会在那里建立、生长。识不在哪里建立、生长,那里就不会有名色的出现。哪里没有名色的出现,那里就没有诸行的增长。哪里没有诸行的增长,那里就没有未来再有的产生。哪里没有未来再有的产生,那里就没有未来的生、老、死。哪里没有未来的生、老、死,我说那里就没有忧、悲、苦、恼、绝望。"

"比丘们,如果对触食……意思食……识食没有贪、没有喜、没有爱,识就不会在那里建立、生长。识不在哪里建立、生长,那里就不会有名色的出现。哪里没有名色的出现,那里就没有诸行的增长。哪里没有诸行的增长,那里就没有未来再有的产生。哪里没有未来再有的产生,那里就没有未来的生、老、死。哪里没有未来的生、老、死,我说那里就没有忧、悲、苦、恼、绝望。"

"比丘们,就像有一座尖顶屋或尖顶厅,北窗、南窗或东窗开着,当太阳升起时,阳光从窗户射入,落在哪里?"

"世尊,落在西墙上。"

"比丘们,如果没有西墙,阳光会落在哪里?"

"世尊,落在地上。"

"比丘们,如果没有地,阳光会落在哪里?"

"世尊,落在水上。"

"比丘们,如果没有水,阳光会落在哪里?"

"世尊,阳光就不会落在任何地方。"

"同样地,比丘们,如果对粗细摄食没有贪、没有喜、没有爱……如果对触食……意思食……识食没有贪、没有喜、没有爱,识就不会在那里建立、生长。识不在哪里建立、生长,那里就不会有名色的出现。哪里没有名色的出现,那里就没有诸行的增长。哪里没有诸行的增长,那里就没有未来再有的产生。哪里没有未来再有的产生,那里就没有未来的生、老、死。哪里没有未来的生、老、死,我说那里就没有忧、悲、苦、恼、绝望。"

巴利语原版经文

62/(2). Dutiya-assutavāsuttaṃ

　　 62. Sāvatthiyaṃ viharati …pe… “assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṃ kissa hetu? Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. Taṃ kissa hetu? Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ– ‘etaṃ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ”.

　　 “Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ. Taṃ kissa hetu? Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.

　　 “Tatra bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti– ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati. Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhavedanā. Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati. Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

　　 “Seyyathāpi bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati; evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati …pe… adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

　　 “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Dutiyaṃ.

63/(3). Puttamaṃsūpamasuttaṃ

　　 63. Sāvatthiyaṃ …pe… “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 kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya”.

　　 “Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo? Seyyathāpi, bhikkhave, dve jāyampatikā parittaṃ sambalaṃ ādāya kantāramaggaṃ paṭipajjeyyuṃ. Tesamassa ekaputtako piyo manāpo. Atha kho tesaṃ, bhikkhave, dvinnaṃ jāyampatikānaṃ kantāragatānaṃ yā parittā sambalamattā, sā parikkhayaṃ pariyādānaṃ gaccheyya. Siyā ca nesaṃ kantārāvaseso anatiṇṇo. Atha kho tesaṃ, bhikkhave, dvinnaṃ jāyampatikānaṃ evamassa– ‘amhākaṃ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā. Atthi cāyaṃ kantārāvaseso anittiṇṇo. Yaṃnūna mayaṃ imaṃ ekaputtakaṃ piyaṃ manāpaṃ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṃsāni khādantā evaṃ taṃ kantārāvasesaṃ nitthareyyāma, mā sabbeva tayo vinassimhā’ti. Atha kho te, bhikkhave, dve jāyampatikā taṃ ekaputtakaṃ piyaṃ manāpaṃ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṃsāni khādantā evaṃ taṃ kantārāvasesaṃ nitthareyyuṃ. Te puttamaṃsāni ceva khādeyyuṃ, ure ca paṭipiseyyuṃ– ‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’ti.

　　 “Taṃ kiṃ maññatha, bhikkhave, api nu te davāya vā āhāraṃ āhāreyyuṃ, madāya vā āhāraṃ āhāreyyuṃ, maṇḍanāya vā āhāraṃ āhāreyyuṃ, vibhūsanāya vā āhāraṃ āhāreyyun”ti? “No hetaṃ, bhante”. “Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṃ āhāreyyun”ti? “Evaṃ, bhante”. “Evameva khvāhaṃ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo”ti vadāmi. Kabaḷīkāre, bhikkhave, āhāre pariññāte pañcakāmaguṇiko rāgo pariññāto hoti. Pañcakāmaguṇike rāge pariññāte natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya.

　　 “Kathañca, bhikkhave, phassāhāro daṭṭhabbo? Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭaṃ ce nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṃ khādeyyuṃ. Rukkhaṃ ce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṃ khādeyyuṃ. Udakaṃ ce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṃ khādeyyuṃ. Ākāsaṃ ce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṃ khādeyyuṃ. Yaṃ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṃ khādeyyuṃ. Evameva khvāhaṃ, bhikkhave, “phassāhāro daṭṭhabbo”ti vadāmi. Phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti. Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.

　　 “Kathañca bhikkhave, manosañcetanāhāro daṭṭhabbo? Seyyathāpi bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi. Taṃ kissa hetu? Evañhi, bhikkhave, tassa purisassa hoti– ‘imaṃ cāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’ti. Evameva khvāhaṃ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi. Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.

　　 “Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo? Seyyathāpi, bhikkhave, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ– ‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti. Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ. Atha rājā majjhanhikasamayaṃ evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti. Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ. Atha rājā sāyanhasamayaṃ evaṃ vadeyya– ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti. Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ. Taṃ kiṃ maññatha bhikkhave, api nu so puriso divasaṃ tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti? “Ekissāpi, bhante, sattiyā haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha; ko pana vādo tīhi sattisatehi haññamāno”ti! “Evameva khvāhaṃ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi. Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṃ pariññātaṃ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti. Tatiyaṃ.

64/(4). Atthirāgasuttaṃ

　　 64. Sāvatthiyaṃ viharati …pe… “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 kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya”.

　　 “Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ sa-upāyāsanti vadāmi.

　　 “Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ sa-upāyāsanti vadāmi.

　　 “Seyyathāpi bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgaṃ; evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ sa-upāyāsanti vadāmi.

　　 “Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ sa-upāyāsanti vadāmi.

　　 “Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.

　　 “Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.

　　 “Seyyathāpi, bhikkhave, kūṭāgāraṃ vā kūṭāgārasālaṃ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā” ti? “Pacchimāyaṃ, bhante, bhittiyan”ti. “Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti? “Pathaviyaṃ, bhante”ti. “Pathavī ce, bhikkhave nāssa kvāssa patiṭṭhitā”ti? “Āpasmiṃ, bhante”ti. “Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti? “Appatiṭṭhitā, bhante”ti. “Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā …pe….

　　 “Phasse ce, bhikkhave, āhāre… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmī”ti. Catutthaṃ.