本經的內容與巴利《中部》第9經的內容類似,經中的摩訶俱稀羅尊者是舍利弗尊者的親舅舅,「摩訶」意指「大」,「俱稀羅」意指「肚子」(學問),佛陀曾當眾讚許他為四無礙智第一。

    他聰明絕頂,博學多聞,遍覽群籍,平日與其姊辯論必勝,嗣其姊懷孕,不料反被姊勝。他心知姊姊胎中所懷必是不凡的智者,在胎中尚能託辯於母口,他日一旦出娘胎,必定舅不如甥,豈能無愧?於是他發奮圖強,前往南天竺求學,遍學外道十八經,勤讀四吠陀經典,日以繼夜,焚膏繼晷,以致無暇理髮剪爪,因而出家以前,還沒有遇到佛陀的時候,人皆稱他為長爪梵志。

    世尊在《雜阿含經》第1125經中說,欲證初果者,有四個步驟:1、親近善知識;2、聽聞正法;3、內正思惟;4、法次法向。

    什麼是內正思惟呢?舍利弗尊者在本經中向摩訶拘絺羅尊者請教,摩訶拘絺羅尊者解釋應以「四聖諦」的邏輯來「逆推」思惟「十二因緣」,十二因緣中的每一個階段的因緣都如實以「四聖諦」來思惟「這是苦」、「這是造成苦生起的原因」、「這就是苦滅」、「這就是滅苦之道」。最後,依法奉行,以八正道來實踐解脫之道。

選譯自《中阿含經》第29經《大拘絺羅經》

喬正一白話譯於西元2016/7/10八關齋戒日

  我是這樣聽聞的: 

    曾經,佛陀在古印度的王舍城遊方,並暫時住在竹林迦蘭哆園林裡。 

    有一天,舍利弗尊者在下午三點到五點左右的時間,從禪坐的座位起身,來找他的舅舅大拘絺羅尊者。他們相見後,彼此相互問候,然後舍利弗尊者坐在一旁。 

    舍利弗尊者開口問大拘絺羅尊者:「我有一些問題想要請教您,不知您是否願聽一聽我的問題?」

    大拘絺羅尊者答說:「尊者舍利弗,你有什麼問題就儘管提出來,我知無不言。」 

    舍利弗問:「賢者大拘絺羅!一個比丘該怎樣修行才能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」

    「的確是有方法的,方法就是:知不善,知不善根。 

    什麼是『知不善』?就是對於身惡行的不善,口、意惡行的不善,都能清楚分辨了知,就是『知不善』。 

    什麼是『知不善根』?就是對於『貪』的不善根,『恚』、『癡』等不善根,都能分別清楚了知,就是『知不善根』。 

    舍利弗!若有比丘如是知不善及不善根者,就是比丘成就正見,得正見具足,於法得不壞淨(初果),入正法(八正道)中。」 

    舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」 

    接著,舍利弗又問:「賢者大拘絺羅!是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」 

    「有的,那就是比丘知善、知善根。 

    什麼是『知善』?就是對於身妙行的善,口、意妙行的善,都能清楚分別了知,就是『知善』。 

    什麼是『知善根』?就是對於無貪的善根,無恚、無癡的善根,都能清楚分別了知,就是『知善根』。 

    若有比丘能如是『知善』及『知善根』者,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

    舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」  

  舍利弗復問:「賢者大拘絺羅!還有別的可以證初果的方法嗎?」 

「有!只要比丘能如實知什麼是『食』,知什麼是『食』的『集』、知什麼是『食』的『滅』、知什麼是『食』滅之『道』。 

什麼是如實知『食』?有四種食,分別是:一、粗細的摶食,二、觸食,三、意思食,四、識食。若能清楚分別了知以上這四種食,就是所謂的『知食如真』。 

什麼是如實知『食』的『集』?就是清楚分辨了知:因貪愛、渴愛便有食,貪愛、渴愛就是『食』的『集』。 

什麼是如實知『食』的『滅』?就是清楚分辨了知:當貪愛、渴愛消滅,『食』便『滅』。 

什麼是如實知『食』滅之『道』?就是清楚分辨了知:八支聖道:正見、……乃至正定為八。 

舍利弗!若有比丘能如實知食,知食集、知食滅、知食滅道者,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗接著問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」 

「有的,舍利弗!就是比丘若能清楚分辨了知什麼是煩惱(苦),什麼是煩惱(苦)生起的原因,什麼是煩惱(苦)的消滅,什麼是滅除煩惱(苦)之道。 

什麼是清楚分辨了知煩惱(苦)?煩惱有三種,分別是:感官欲樂的煩惱、存在(有)的煩惱、無明的煩惱。 

什麼是清楚分辨了知煩惱(苦)生起的原因?簡單說,就是:因無明便有煩惱(苦)。 

什麼是清楚分辨了知煩惱(苦)的消滅?簡單說,就是:當無明滅煩惱(苦)就消滅。 

什麼是清楚分辨了知消滅煩惱(苦)的方法?簡單講,就是:八支聖道:正見、……乃至正定。 

舍利弗!比丘若能清楚分辨了知什麼是煩惱,什麼是煩惱生起的原因,什麼是煩惱的消滅,什麼是滅除煩惱之道,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗接著問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」 

「有的!當比丘能清楚了知什麼是苦,什麼是苦生起的原因、什麼是苦的消滅、什麼是滅苦之道。 

什麼是苦?簡單講,苦有:生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦,略五盛陰苦。

什麼是清楚了知苦生起的原因?簡單講,就是:因老死便有苦。 

什麼是清楚了知苦的消滅?簡單講,就是:老死滅,苦便滅。 

什麼是清楚了知滅苦之道?簡單講,就是:八支聖道:正見、……乃至正定。 

舍利弗!比丘能清楚了知什麼是苦,什麼是苦生起的原因、什麼是苦的消滅、什麼是滅苦之道。便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗又問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」 

「有的!就是如果比丘能如實清楚了知老死,清楚了知造成老死的原因、清楚了知老死的消滅、清楚了知老死的消滅之道。 

什麼是老?就是:年紀大,頭髮花白,齒落,體力日衰,身曲腳戾,柱杖而行,肌膚鬆弛皮緩,皺紋如麻子,諸根遲鈍退化,顏色醜惡,這就是老。 

什麼是死?一切的眾生的生命終究無常,死的時候身體散滅,命根閉塞,這就是死。配合前面說的老,合起來就是老死。 

什麼是造成老死的原因?簡單講,就是:因出生便有老死。 

什麼是老死的消滅?簡單講,就是:當『生』滅,老死便滅。 

什麼是消滅老死的方法?簡單講,就是:八支聖道:正見、……乃至正定。 

舍利弗!若有比丘能清楚了知什麼是老死,什麼是『老』與『死』生起的原因、什麼是『老』與『死』的消滅、什麼是『老』與『死』的消滅之道。便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗又問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」 

「有!當比丘能清楚了知『生』,造成『生』的原因、『生』的消滅、『生』的消滅之道。 

什麼是『生』?不管是那一類眾生,只要一出生便有生命,便有五陰,已得命根。 

什麼是『生』的原因?簡單講,就是:因『有』(存在)便有生。 

什麼是『生』的消滅?簡單講,就是:『有』(存在)滅,生便滅。 

什麼是『生』的消滅之道?簡單講,就是:八支聖道:正見、……乃至正定。 

舍利弗!若有比丘如是清楚了知什麼是『生』,『生』的形成原因、『生』的消滅、『生』的消滅之道,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗接著問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」 

「有!當有比丘能清楚了知什麼是『有』(存在),造成『有』(存在)的原因、『有』(存在)的消滅、『有』(存在)的消滅之道。 

什麼是『有』(存在)?簡單講,有三種『有』,分別是:欲有(欲界)、色有(色界)、無色有(無色界)。 

什麼原因造成『有』(存在)?簡單講,就是:因執著、執取便有了『有』(存在)。 

什麼是『有』的消滅?簡單講,就是:當執著、執取消滅時,『有』便隨之消滅。 

什麼是『有』的消滅之道?簡單講,就是:正見、……乃至正定。 

舍利弗!若比丘清楚了什麼是『有』,什麼是造成『有』的原因、什麼是『有』的消滅、什麼是『有』的消滅之道,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗又問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」 

 「有!當比丘能清楚認識到什麼是『執取』,什麼是造成『執取』的原因,什麼是『執取』的消滅,什麼是『執取』的消滅之道。 

什麼是『執取』?『執取』有四種,分別是:欲取、戒取、見取、我取(我執)。 

什麼是造成『執取』的原因?簡單講,就是:因貪愛、渴愛便有執著、抓取。 

什麼是『執取』的消滅?簡單講,就是:當貪愛、渴愛消滅,執取便滅。 

什麼是『執取』的消滅之道?簡單講就是八支聖道:正見、……乃至正定。 

舍利弗!若有比丘能清楚認識到什麼是『執取』,什麼是造成『執取』的原因,什麼是『執取』的消滅,什麼是『執取』的消滅之道,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗接著問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」

「有!若有比丘能清楚認識到什麼是貪愛、渴愛,什麼是貪愛、渴愛生起的原因,什麼是貪愛、渴愛的消滅,什麼是貪愛、渴愛的消滅之道。 

什麼是貪愛、渴愛?簡單講,有三種愛,分別是:對欲界的愛、對色界的愛、對無色界的愛。 

什麼是貪愛、渴愛生起的原因?簡單講,就是:因『受』便有愛。 

什麼是愛的消滅?簡單講,就是:當『受』滅。 

什麼是『愛』的消滅之道?簡單講,就是八支聖道:正見、……乃至正定。 

舍利弗!若有比丘能清楚認識到什麼是貪愛、渴愛,什麼是貪愛、渴愛生起的原因,什麼是貪愛、渴愛的消滅,什麼是貪愛、渴愛的消滅之道,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗接著問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」

「有!當比丘能清楚認識什麼是『受』,造成『受』的原因,『受』的消滅,『受』的消滅之道。 

什麼是『受』?簡單講,有三種『受』,分別是:樂受、苦受、不苦不樂受。 

什麼是造成『受』的原因?簡單講,就是:因『觸』便有『受』。 

什麼是『受』的消滅?簡單講:『觸』滅,『受』便滅。 

什麼是『受』的消滅之道?簡單講就是八支聖道:正見、……乃至正定。 

舍利弗!當比丘能清楚認識什麼是『受』,造成『受』的原因,『受』的消滅,『受』的消滅之道,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗接著問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」 

「有!當有比丘能清楚認識到什麼是『觸』,什麼是造成『觸』的原因,什麼是『觸』的消滅,什麼是『觸』的消滅之道。 

什麼是『觸』?有三種『觸』,分別是:樂觸、苦觸、不苦不樂觸。 

什麼是『觸』的生起原因?簡單講,就是:因六(入)處便有『觸』。 

什麼是『觸』的消滅?簡單講,就是:六(入)處滅,『觸』便滅。 

什麼是『觸』的消滅之道?簡單講,就是八支聖道:正見、……乃至正定。 

舍利弗!當有比丘能清楚認識到什麼是『觸』,什麼是造成『觸』的原因,什麼是『觸』的消滅,什麼是『觸』的消滅之道,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗接著問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」

「有!當有比丘能清楚認識什麼是六入處,什麼是造成六入處的原因,什麼是六入處的消滅,什麼是六(入)處的消滅之道。 

什麼是六(入)處?簡單講,就是:眼處,耳、鼻、舌、身、意等六處。 

什麼是造成六(入)處生起的原因?簡單講,就是:因『名』與『色』便有六處。 

什麼是六(入)處的消滅?簡單講,就是:當『名』與『色』滅,六(入)處便滅。

什麼是六處的消滅之道?簡單講就是八支聖道:正見、……乃至正定。 

舍利弗!若有比丘能清楚認識什麼是六入處,什麼是造成六入處的原因,什麼是六入處的消滅,什麼是六(入)處的消滅之道,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗接著問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」  

「有!當有比丘能清楚認識什麼是『名』與『色』,『名』與『色』生起的原因,『名』與『色』的消滅,『名』與『色』的消滅之道。 

什麼是『名』?簡單講:四非色陰(受、想、行、識)為『名』;什麼是『色』?就是:四大及四大所造為『色』,合起來就是『名』與『色』。

什麼是『名』與『色』生起的原因?簡單講,就是:因『識』便有『名』與『色』。 

什麼是『名』與『色』的消滅?簡單講,就是:當『識』滅,『名』與『色』便滅。 

什麼是『名』與『色』的消滅之道?簡單講就是八支聖道:正見、……乃至正定。 

舍利弗!若有比丘能清楚認識什麼是『名』與『色』,『名』與『色』生起的原因,『名』與『色』的消滅,『名』與『色』的消滅之道, 便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗接著問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」

「有!當有比丘能清楚認識什麼是『識』,什麼是『識』生起的原因,什麼是『識』的消滅,什麼是『識』的消滅之道。 

什麼是『識』?簡單講,有六識,分別是:眼識,耳、鼻、舌、身、意等六識。 

什麼是『識』生起的原因?簡單講,就是:因『行』便有『識』。 

什麼是『識』的消滅?簡單講,就是:當『行』滅,『識』便滅。 

什麼是『識』的消滅之道?簡單講,就是八支聖道:正見、……乃至正定。 

舍利弗!若有比丘能清楚認識什麼是『識』,什麼是『識』生起的原因,什麼是『識』的消滅,什麼是『識』的消滅之道,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗接著問:「是否還有其他的方法,也能夠成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)?」 

「有!當有比丘能清楚認識什麼是『行』,造成『行』產生的原因是什麼,什麼是『行』的消滅,什麼是『行』的消滅之道。 

什麼是『行』?簡單講,有三種『行』,分別是:身行、口行、意行。 

什麼是造成『行』產生的原因?簡單講,就是:因『無明』便有『行』。 

什麼是『行』的消滅?簡單講,就是:當『無明』滅,『行』便滅。 

什麼是『行』的消滅之道?就是八支聖道:正見、……乃至正定。 

舍利弗!若有比丘能清楚認識什麼是『行』,造成『行』產生的原因是什麼,什麼是『行』的消滅,什麼是『行』的消滅之道,便能成就正見,正見具足,於法得不壞淨,證初果,入於正法(八正道)。」 

舍利弗尊者聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」

舍利弗最後問:「賢者大拘絺羅!當比丘的無明已斷盡,明(解脫的智慧)已生,還需要再特別修什麼嗎?」 

大拘絺羅尊者回答:「舍利弗!如果有比丘真的無明已斷盡,明(解脫的智慧)已生,他所作已辦,已是無學的聖者(阿羅漢),不需要再特別修什麼了。」 

舍利弗聽聞後,歎道:「善哉!善哉!賢者大拘絺羅!」 

就這樣,二位尊者再互相討論了一些法義,各自心生歡喜,然後舍利弗尊者便從座位起身離去。 

原文/

我聞如是: 
  一時,佛遊王舍城,在竹林迦蘭哆園。 
  爾時,尊者舍梨子則於晡時從燕坐起,至尊者大拘絺羅所,共相問訊,卻坐一面。 
  尊者舍梨子語尊者大拘絺羅: 
  「我欲有所問,聽我問耶?」 
  尊者大拘絺羅答曰: 
  「尊者舍梨子!欲問便問,我聞已當思。」 
  尊者舍梨子問曰: 
  「賢者大拘絺羅!頗有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰: 
  「有也,尊者舍梨子!謂:有比丘知不善,知不善根。 
  云何知不善?謂:身惡行不善,口、意惡行不善,是謂:知不善。 
  云何知不善根?謂:貪不善根,恚、癡不善根,是謂:知不善根。 
  尊者舍梨子!若有比丘如是知不善及不善根者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知善、知善根。 
  云何知善?謂:身妙行善,口、意妙行善,是謂:知善。 
  云何知善根?謂:無貪善根,無恚、無癡善根,是謂;知善根。 
  尊者舍梨子!若有比丘如是知善,知善根者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知食如真,知食習、知食滅、知食滅道如真。 
  云何知食如真?謂有四食:一者、搏()食麁細,二者、更樂食,三者、意思食,四者、識食,是謂:知食如真。 
  云何知食習如真?謂:因愛便有食,是謂:知食習如真。 
  云何知食滅如真?謂:愛滅,食便滅,是謂:知食滅如真。 
  云何知食滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知食滅道如真。 
  尊者舍梨子!若有比丘如是知食如真,知食習、知食滅、知食滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知漏如真,知漏習、知漏滅、知漏滅道如真。 
  云何知漏如真?謂有三漏:欲漏、有漏、無明漏,是謂:知漏如真。 
  云何知漏習如真?謂:因無明便有漏,是謂:知漏習如真。 
  云何知漏滅如真?謂:無明滅,漏便滅,是謂:知漏滅如真。 
  云何知漏滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知漏滅道如真。 
  尊者舍梨子!若有比丘如是知漏如真,知漏習、知漏滅、知漏滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知苦如真,知苦習、知苦滅、知苦滅道如真。 
  云何知苦如真?謂:生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦,略五盛陰苦,是謂:知苦如真。 
  云何知苦習如真?謂:因老死便有苦,是謂:知苦習如真。 
  云何知苦滅如真?謂:老死滅,苦便滅,是謂:知苦滅如真。 
  云何知苦滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知苦滅道如真。 
  尊者舍梨子!若有比丘如是知苦如真,知苦習、知苦滅、知苦滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘{?}知老死如真,知老死習、知老死滅、知老死滅道如真。 
  云何知老?謂:彼老耄,頭白齒落,盛壯日衰,身曲腳戾,體重氣上,柱杖而行,肌縮皮緩,皺如麻子,諸根毀熟,顏色醜惡,是名老也。 
  云何知死?謂:彼眾生,彼彼眾生種類,命終無常,死喪散滅,壽盡破壞,命根閉塞,是名死也。此說死,前說老,是名老死,是謂:知老死如真。 
  云何知老死習如真?謂:因生便有老死,是謂:知老死習如真。 
  云何知老死滅如真?謂:生滅,老死便滅,是謂:知老死滅如真。 
  云何知老死滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知老死滅道如真。 
  尊者舍梨子!若有比丘如是知老死如真,知老死習、知老死滅、知老死滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知生如真,知生習、知生滅、知生滅道如真。 
  云何知生如真?謂:彼眾生、彼彼眾生種類,生則生,出則出,成則成,興起五陰,已得命根,是謂:知生如真。 
  云何知生習如真?謂:因有便有生,是謂:知生習如真。 
  云何知生滅如真?謂:有滅,生便滅,是謂:知生滅如真。 
  云何知生滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知生滅道如真。 
  尊者舍梨子!若有比丘如是知生如真,知生習、知生滅、知生滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知有如真,知有習、知有滅、知有滅道如真。 
  云何知有如真。謂有三有:欲有、色有、無色有,是謂:知有如真。 
  云何知有習如真?謂:因受便有有,是謂:知有習如真。 
  云何知有滅如真?謂:受滅,有便滅,是謂:知有滅如真。 
  云何知有滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知有滅道如真。 
  尊者舍梨子!若有比丘如是知有如真,知有習、知有滅、知有滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知受如真,知受習、知受滅、知受滅道如真。 
  云何知受如真?謂有四受:欲受、戒受、見受、我受,是謂:知受如真。 
  云何知受習如真?謂:因愛便有受,是謂:知受習如真。 
  云何知受滅如真?謂:愛滅,受便滅,是謂:知受滅如真。 
  云何知受滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知受滅道如真。 
  尊者舍梨子!若有比丘如是知受如真,知受習、知受滅、知受滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知愛如真,知愛習、知愛滅、知愛滅道如真。 
  云何知愛如真?謂有三愛:欲愛、色愛、無色愛,是謂:知愛如真。 
  云何知愛習如真?謂:因覺便有愛,是謂:知愛習如真。 
  云何知愛滅如真?謂:覺滅,愛便滅,是謂:知愛滅如真。 
  云何知愛滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知愛滅道如真。 
  尊者舍梨子!若有比丘如是知愛如真,知愛習、知愛滅、知愛滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知覺如真,知覺習、知覺滅、知覺滅道如真。 
  云何知覺如真?謂有三覺:樂覺、苦覺、不苦不樂覺,是謂:知覺如真。 
  云何知覺習如真?謂:因更樂便有覺,是謂:知覺習如真。 
  云何知覺滅如真?謂:更樂滅,覺便滅,是謂:知覺滅如真。 
  云何知覺滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知覺滅道如真。 
  尊者舍梨子!若有比丘如是知覺如真,知覺習、知覺滅、知覺滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知更樂如真,知更樂習、知更樂滅、知更樂滅道如真。 
  云何知更樂如真?謂有三更樂:樂更樂、苦更樂、不苦不樂更樂,是謂知更樂如真。 
  云何知更樂習如真?謂:因六處便有更樂,是謂:知更樂習如真。 
  云何知更樂滅如真?謂:六處滅,更樂便滅,是謂:知更樂滅如真。 
  云何知更樂滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知更樂滅道如真。 
  尊者舍梨子!若有比丘如是知更樂如真,知更樂習、知更樂滅、知更樂滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知六處如真,知六處習、知六處滅、知六處滅道如真。 
  云何知六處如真?謂:眼處,耳、鼻、舌、身、意處,是謂:知六處如真。 
  云何知六處習如真?謂:因名色便有六處,是謂:知六處習如真。 
  云何知六處滅如真?謂:名色滅,六處便滅,是謂:知六處滅如真。 
  云何知六處滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知六處滅道如真。 
  尊者舍梨子!若有比丘如是知六處如真,知六處習、知六處滅、知六處滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知名色如真,知名色習、知名色滅、知名色滅道如真。 
  云何知名?謂:四非色陰為名。云何知色?謂:四大及四大造為色,此說色,前說名,是為名色,是謂:知名色如真。 
  云何知名色習如真?謂:因識便有名色,是謂:知名色習如真。 
  云何知名色滅如真?謂:識滅,名色便滅,是謂:知名色滅如真。 
  云何知名色滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知名色滅道如真。 
  尊者舍梨子!若有比丘如是知名色如真,知名色習、知名色滅、知名色滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知識如真,知識習、知識滅、知識滅道如真。 
  云何知識如真?謂有六識:眼識,耳、鼻、舌、身、意識,是謂:知識如真。 
  云何知識習如真?謂:因行便有識,是謂:知識習如真。 
  云何知識滅如真?謂:行滅,識便滅,是謂:知識滅如真。 
  云何知識滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知識滅道如真。 
  尊者舍梨子!若有比丘如是知識如真,知識習、知識滅、知識滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!頗更有事,因此事比丘成就見,得正見,於法得不壞淨,入正法耶?」 
  答曰:「有也,尊者舍梨子!謂:有比丘知行如真,知行習、知行滅、知行滅道如真。 
  云何知行如真?謂有三行:身行、口行、意行,是謂:知行如真。 
  云何知行習如真?謂:因無明便有行,是謂:知行習如真。 
  云何知行滅如真?謂:無明滅,行便滅,是謂:知行滅如真。 
  云何知行滅道如真?謂八支聖道:正見、……乃至正定為八,是謂:知行滅道如真。 
  尊者舍梨子!若有比丘如是知行如真,知行習、知行滅、知行滅道如真者,是謂:比丘成就見,得正見,於法得不壞淨,入正法中。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  尊者舍梨子歎已,歡喜奉行。 
  尊者舍梨子復問曰: 
  「賢者大拘絺羅!若有比丘無明已盡,明已生,復作何等?」 
  尊者大拘絺羅答曰: 
  「尊者舍梨子!若有比丘無明已盡,明已生,無所復作。」 
  尊者舍梨子聞已,歎曰: 
  「善哉!善哉!賢者大拘絺羅!」 
  如是,彼二尊更互說義,各歡喜奉行,從坐起去。

巴利語經文 
MN.9/(9) Sammādiṭṭhisuttaṃ 
   Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi– “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca– 
   “‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti? 
   “Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. “Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca– 
   “Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā akusalaṃ, pharusā vācā akusalaṃ, samphappalāpo akusalaṃ, abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ– idaṃ vuccatāvuso akusalaṃ. Katamañcāvuso, akusalamūlaṃ? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ– idaṃ vuccatāvuso, akusalamūlaṃ. 
   “Katamañcāvuso kusalaṃ? Pāṇātipātā veramaṇī kusalaṃ, adinnādānā veramaṇī kusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ, musāvādā veramaṇī kusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ, pharusāya vācāya veramaṇī kusalaṃ, samphappalāpā veramaṇī kusalaṃ, anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ– idaṃ vuccatāvuso, kusalaṃ. Katamañcāvuso, kusalamūlaṃ? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ– idaṃ vuccatāvuso, kusalamūlaṃ. 
   “Yato kho, āvuso, ariyasāvako evaṃ akusalaṃ pajānāti, evaṃ akusalamūlaṃ pajānāti, evaṃ kusalaṃ pajānāti, evaṃ kusalamūlaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   90. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti? 
   “Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhi’. 
   “Yato kho, āvuso, ariyasāvako evaṃ āhāraṃ pajānāti, evaṃ āhārasamudayaṃ pajānāti, evaṃ āhāranirodhaṃ pajānāti, evaṃ āhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   91. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ– “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti? 
   “Siyā, āvuso. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, dukkhaṃ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā– idaṃ vuccatāvuso, dukkhaṃ. Katamo cāvuso, dukkhasamudayo? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā– ayaṃ vuccatāvuso, dukkhasamudayo. Katamo cāvuso, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo– ayaṃ vuccatāvuso, dukkhanirodho. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ, sammādiṭṭhi …pe… sammāsamādhi– ayaṃ vuccatāvuso, dukkhanirodhagāminī paṭipadā. 
   “Yato kho, āvuso, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhasamudayaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   92. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ– “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti? 
   “Siyā, āvuso. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇa-nirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, jarāmaraṇaṃ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko– ayaṃ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo– idaṃ vuccatāvuso, maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ– idaṃ vuccatāvuso, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodha-gāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya …pe… dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   93. “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho– ayaṃ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ jātiṃ pajānāti, evaṃ jātisamudayaṃ pajānāti, evaṃ jātinirodhaṃ pajānāti, evaṃ jātinirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya …pe… dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   94. “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā– kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ bhavaṃ pajānāti, evaṃ bhavasamudayaṃ pajānāti, evaṃ bhavanirodhaṃ pajānāti, evaṃ bhavanirodha-gāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya …pe… dukkhassantakaro hoti. Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   95. “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, upādānaṃ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? Cattārimāni, āvuso, upādānāni kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ upādānaṃ pajānāti, evaṃ upādānasamudayaṃ pajānāti, evaṃ upādānanirodhaṃ pajānāti, evaṃ upādānanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya …pe… dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   96. “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākāyā– rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ taṇhaṃ pajānāti, evaṃ taṇhāsamudayaṃ pajānāti, evaṃ taṇhānirodhaṃ pajānāti, evaṃ taṇhānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya …pe… dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   97. “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Chayime, āvuso, vedanākāyā– cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanāsamudayaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya …pe… dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   98. “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā– cakkhusamphasso, sotasamphasso ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ phassaṃ pajānāti, evaṃ phassasamudayaṃ pajānāti, evaṃ phassanirodhaṃ pajānāti, evaṃ phassanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya …pe… dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   99. “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, saḷāyatanaṃ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā Chayimāni, āvuso, āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ saḷāyatanaṃ pajānāti, evaṃ saḷāyatanasamudayaṃ pajānāti, evaṃ saḷāyatananirodhaṃ pajānāti evaṃ saḷāyatananirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya..pe… dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, nāmarūpaṃ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? Vedanā, saññā, cetanā, phasso, manasikāro idaṃ vuccatāvuso, nāmaṃ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ– idaṃ vuccatāvuso, rūpaṃ. Iti idañca nāmaṃ idañca rūpaṃ– idaṃ vuccatāvuso, nāmarūpaṃ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ nāmarūpaṃ pajānāti, evaṃ nāmarūpasamudayaṃ pajānāti, evaṃ nāmarūpanirodhaṃ pajānāti, evaṃ nāmarūpanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya …pe… dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   101. “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, viññāṇaṃ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? Chayime, āvuso, viññāṇakāyā– cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ viññāṇaṃ pajānāti, evaṃ viññāṇasamudayaṃ pajānāti, evaṃ viññāṇanirodhaṃ pajānāti, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti so sabbaso rāgānusayaṃ pahāya …pe… dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   102. “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? Tayome, āvuso, saṅkhārā– kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   103. “Sādhāvuso”ti kho …pe… apucchuṃ– siyā panāvuso …pe… “siyā, āvuso. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ– ayaṃ vuccatāvuso, avijjā. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ avijjaṃ pajānāti, evaṃ avijjāsamudayaṃ pajānāti, evaṃ avijjānirodhaṃ pajānāti, evaṃ avijjānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   104. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ– “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti? 
   “Siyā, āvuso. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṃ paṭipadañca pajānāti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? Tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. 
   “Yato kho, āvuso, ariyasāvako evaṃ āsavaṃ pajānāti, evaṃ āsavasamudayaṃ pajānāti, evaṃ āsavanirodhaṃ pajānāti, evaṃ āsavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti– ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti. 
   Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. 
  Sammādiṭṭhisuttaṃ niṭṭhitaṃ navamaṃ.