117 五欲经

"比丘们，在我正觉以前，还是未证正觉的菩萨时，我生起了这样的想法：'那些过去已被心所触及、已灭去、已变异的五种欲（五欲），我的心大多会趋向于那些，而较少趋向于现在的或未来的。'

比丘们，我又生起了这样的想法：'那些过去已被心所触及、已灭去、已变异的五种欲，对于那些，我应当以适当的方式修习不放逸、正念和心的守护。'

因此，比丘们，你们也是如此——那些过去已被你们的心所触及、已灭去、已变异的五种欲，你们的心大多也会趋向于那些，而较少趋向于现在的或未来的。因此，比丘们，对于那些过去已被你们的心所触及、已灭去、已变异的五种欲，你们也应当以适当的方式修习不放逸、正念和心的守护。

因此，比丘们，应当了知那个处——在那里，眼灭去，色想也灭去，应当了知那个处；（中略）在那里，舌灭去，味想也灭去，应当了知那个处；（中略）在那里，意灭去，法想也灭去，应当了知那个处。"

世尊说完这些话后，便从座位起身，进入住处。

那时，在世尊离去不久后，那些比丘们生起了这样的想法："朋友们，世尊只是简略地作了开示，没有详细地解说其义，便从座位起身，进入了住处——'因此，比丘们，应当了知那个处——在那里，眼灭去，色想也灭去，应当了知那个处；（中略）在那里，舌灭去，味想也灭去，应当了知那个处；（中略）在那里，意灭去，法想也灭去，应当了知那个处。'谁能将世尊这简略开示而未详细解说的义理，详细地加以解说呢？"

那时，那些比丘们又生起了这样的想法："这位阿难尊者受到导师的称赞，也受到有智慧的同梵行者们的尊重。阿难尊者有能力将世尊这简略开示而未详细解说的义理，详细地加以解说。让我们前去阿难尊者那里，到了之后，向阿难尊者请教这个义理吧。"

于是，那些比丘前往阿难尊者那里。到了之后，与阿难尊者互相问候，彼此交谈了令人欢喜的、值得忆念的话语后，坐在一旁。坐在一旁的那些比丘对阿难尊者说了这些话：

"阿难朋友，世尊只是简略地作了开示，没有详细地解说其义，便从座位起身，进入了住处——'因此，比丘们，应当了知那个处——在那里，眼灭去，色想也灭去，应当了知那个处；（中略）在那里，舌灭去，味想也灭去，应当了知那个处；（中略）在那里，意灭去，法想也灭去，应当了知那个处。'朋友，在世尊离去不久后，我们生起了这样的想法：'朋友们，世尊只是简略地作了开示，没有详细地解说其义，便从座位起身，进入了住处——因此，比丘们，应当了知那个处——在那里，眼灭去，色想也灭去，应当了知那个处；（中略）在那里，舌灭去，味想也灭去，应当了知那个处；（中略）在那里，意灭去，法想也灭去，应当了知那个处。谁能将世尊这简略开示而未详细解说的义理，详细地加以解说呢？'我们又想到：'这位阿难尊者受到导师的称赞，也受到有智慧的同梵行者们的尊重。阿难尊者有能力将世尊这简略开示而未详细解说的义理，详细地加以解说。让我们前去阿难尊者那里，到了之后，向阿难尊者请教这个义理吧。'请阿难尊者为我们解说吧。"

"朋友们，就好像一个人需要心材，寻求心材，到处寻找心材，来到一棵大树前……（中略）请阿难尊者不要推辞，为我们解说吧。"

"那么，朋友们，请你们听好，好好地注意，我要说了。""是的，朋友。"那些比丘回答阿难尊者。阿难尊者说了以下的话：

"朋友们，世尊简略地作了开示，没有详细地解说其义，便从座位起身，进入了住处——'因此，比丘们，应当了知那个处——在那里，眼灭去，色想也灭去，应当了知那个处；（中略）在那里，意灭去，法想也灭去，应当了知那个处。'朋友们，我是这样理解世尊这简略开示而未详细解说的义理的——朋友们，世尊是关于六处的灭尽而说的——'因此，比丘们，应当了知那个处——在那里，眼灭去，色想也灭去，应当了知那个处；（中略）在那里，意灭去，法想也灭去，应当了知那个处。'朋友们，世尊简略地作了这个开示，没有详细地解说其义，便从座位起身，进入了住处——'因此，比丘们，应当了知那个处——在那里，眼灭去，色想也灭去，应当了知那个处；（中略）在那里，意灭去，法想也灭去，应当了知那个处。'朋友们，我是这样详细地理解世尊这简略开示而未详细解说的义理的。但如果你们尊者们愿意的话，也可以前去拜见世尊，到了之后，请教这个义理。世尊怎样回答，你们就怎样记持。"

"是的，朋友。"那些比丘应诺阿难尊者后，从座位起身，前往世尊那里。到了之后，礼敬世尊，坐在一旁。坐在一旁的那些比丘对世尊说了以下的话：

"尊师，世尊简略地作了开示，没有详细地解说其义，便从座位起身，进入了住处——'因此，比丘们，应当了知那个处——在那里，眼灭去，色想也灭去，应当了知那个处；（中略）在那里，舌灭去，味想也灭去，应当了知那个处；（中略）在那里，意灭去，法想也灭去，应当了知那个处。'尊师，在世尊离去不久后，我们生起了这样的想法：'朋友们，世尊只是简略地作了开示，没有详细地解说其义，便从座位起身，进入了住处——因此，比丘们，应当了知那个处——在那里，眼灭去，色想也灭去，应当了知那个处；（中略）在那里，意灭去，法想也灭去，应当了知那个处。谁能将世尊这简略开示而未详细解说的义理，详细地加以解说呢？'我们又想到：'这位阿难尊者受到导师的称赞，也受到有智慧的同梵行者们的尊重。阿难尊者有能力将世尊这简略开示而未详细解说的义理，详细地加以解说。让我们前去阿难尊者那里，到了之后，向阿难尊者请教这个义理吧。'然后，尊师，我们就前往阿难尊者那里，到了之后，向阿难尊者请教了这个义理。阿难尊者以这些方式、这些语句、这些文辞，为我们解说了义理。"

"比丘们，阿难是有智慧的！比丘们，阿难是大智慧者！比丘们，如果你们来问我同样的义理，我也会像阿难所回答的那样来回答。这正是那个义理的含义。你们应当这样记持。"

第四经。

118 帝释天问经

有一次，世尊住在王舍城的灵鹫山。那时，帝释天王（天众之主）前往世尊那里。到了之后，礼敬世尊，站在一旁。站在一旁的帝释天王对世尊说了以下的话：

"尊师，是什么因、什么缘，使得这里有些众生在现法中不般涅槃？又是什么因、什么缘，使得这里有些众生在现法中般涅槃？"

"天众之主，有眼所识知的色——可爱的、令人喜悦的、令人愉悦的、可意的、与欲相关的、引发贪染的。如果比丘对它欢喜、欢迎、执着不放，当他欢喜、欢迎、执着不放时，识就依赖于它，并且执取于它。天众之主，有执取的比丘不般涅槃。（中略）

天众之主，有舌所识知的味……（中略）天众之主，有意所识知的法——可爱的、令人喜悦的、令人愉悦的、可意的、与欲相关的、引发贪染的。如果比丘对它欢喜、欢迎、执着不放，当他欢喜、欢迎、执着不放时，识就依赖于它，并且执取于它。天众之主，有执取的比丘不般涅槃。天众之主，这就是那个因、那个缘，使得这里有些众生在现法中不般涅槃。

天众之主，有眼所识知的色——可爱的、令人喜悦的、令人愉悦的、可意的、与欲相关的、引发贪染的。如果比丘对它不欢喜、不欢迎、不执着，当他不欢喜、不欢迎、不执着时，识就不依赖于它，也不执取于它。天众之主，无执取的比丘般涅槃。（中略）

天众之主，有舌所识知的味……（中略）天众之主，有意所识知的法——可爱的、令人喜悦的、令人愉悦的、可意的、与欲相关的、引发贪染的。如果比丘对它不欢喜、不欢迎、不执着，当他不欢喜、不欢迎、不执着时，识就不依赖于它，也不执取于它。天众之主，无执取的比丘般涅槃。天众之主，这就是那个因、那个缘，使得这里有些众生在现法中般涅槃。"

第五经。

119 五髻天子经

有一次，世尊住在王舍城的灵鹫山。那时，乾闼婆天子五髻前往世尊那里。到了之后，礼敬世尊，站在一旁。站在一旁的乾闼婆天子五髻对世尊说了以下的话：

"尊师，是什么因、什么缘，使得这里有些众生在现法中不般涅槃？又是什么因、什么缘，使得这里有些众生在现法中般涅槃？"

"五髻，有眼所识知的色……（中略）五髻，有意所识知的法——可爱的、令人喜悦的、令人愉悦的、可意的、与欲相关的、引发贪染的。如果比丘对它欢喜、欢迎、执着不放，当他欢喜、欢迎、执着不放时，识就依赖于它，并且执取于它。五髻，有执取的比丘不般涅槃。五髻，这就是那个因、那个缘，使得这里有些众生在现法中不般涅槃。

五髻，有眼所识知的色——可爱的、令人喜悦的……（中略）五髻，有意所识知的法——可爱的、令人喜悦的、令人愉悦的、可意的、与欲相关的、引发贪染的。如果比丘对它不欢喜、不欢迎、不执着，当他不欢喜、不欢迎、不执着时，识就不依赖于它，也不执取于它。五髻，无执取的比丘般涅槃。五髻，这就是那个因、那个缘，使得这里有些众生在现法中般涅槃。"

第六经。

巴利语原版经文

SN.35.117/(4). Kāmaguṇasuttaṃ

　　 117. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu’. Tassa mayhaṃ, bhikkhave, etadahosi– ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo. Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.

　　 Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi– “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?

　　 Atha kho tesaṃ bhikkhūnaṃ etadahosi– “ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā”ti.

　　 Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ–

　　 “Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha jivhā ca nirujjhati rasasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi– ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando”ti.

　　 “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa …pe… vibhajatāyasmā ānando agaruṃ karitvāti.

　　 “Tenahāvuso suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca–

　　 “Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Saḷāyatananirodhaṃ no etaṃ, āvuso, bhagavatā sandhāya bhāsitaṃ– ‘tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ayaṃ kho, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamatha; upasaṅkamitvā etamatthaṃ puccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.

　　 “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ–

　　 “Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi– ‘idaṃ kho no, āvuso bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. ‘Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto”ti.

　　 “Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho. Evañca naṃ dhāreyyāthā”ti. Catutthaṃ.

SN.35.118/(5). Sakkapañhasuttaṃ

　　 118. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca– “ko nu kho, bhante hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?

　　 “Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Sa-upādāno, devānaminda, bhikkhu no parinibbāyati …pe….

　　 “Santi kho, devānaminda, jivhāviññeyyā rasā …pe… santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Sa-upādāno, devānaminda, bhikkhu no parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

　　 “Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati …pe…

　　 “Santi kho, devānaminda, jivhāviññeyyā rasā …pe… santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. Pañcamaṃ.

SN.35.119/(6). Pañcasikhasuttaṃ

　　 119. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṃ etadavoca– “ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? “Santi kho, pañcasikha, cakkhuviññeyyā rūpā …pe… santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Sa-upādāno, pañcasikha bhikkhu no parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti”.

　　 “Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā …pe… santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, pañcasikha, bhikkhu parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. Chaṭṭhaṃ.