0099_012雜阿含經卷第十二

雜阿含經卷第十二

　　　　宋天竺三藏求那跋陀羅譯

　　　（二八三）　如是我聞。　一時。佛住舍衛國祇樹給

孤獨園。　爾時。世尊告諸比丘。若於結所繫

法隨生味著．顧念．心縛。則愛生。愛緣取。取

緣有。有緣生。生緣老．病．死．憂．悲．惱．苦。如是如

是純大苦聚集。如人種樹。初小軟弱。愛

護令安。壅以糞土。隨時溉灌。冷暖調適。以

是因緣。然後彼樹得增長大。如是。比丘。

結所繫法味著將養。則生恩愛。愛緣取。

取緣有。有緣生。生緣老．病．死．憂．悲．惱．苦。如是

如是純大苦聚集。　若於結所繫法隨順無

常觀。住生滅觀．無欲觀．滅觀．捨觀。不生

顧念。心不縛著。則愛滅。愛滅則取滅。取滅

則有滅。有滅則生滅。生滅則老．病．死．憂．悲．惱．

苦滅。如是如是純大苦聚滅。猶如種樹。

初小軟弱。不愛護。不令安隱。不壅糞

土。不隨時溉灌。冷暖不適。不得增長。若復

斷根．截枝。段段斬截。分分解析。風飄日炙。

以火焚燒。燒以成糞。或颺以疾風。或投

之流水。比丘。於意云何。非為彼樹斷截

其根。乃至焚燒。令其磨滅。於未來世成不

生法耶。　答言。如是。世尊。　如是。比丘。於

結所繫法隨順無常觀。住生滅觀。無欲觀．

滅觀．捨觀。不生顧念。心不縛著。則愛滅。

愛滅則取滅。取滅則有滅。有滅則生滅。生滅

則老．病．死．憂．悲．惱．苦滅。如是如是純大苦

聚滅。　佛說此經已。諸比丘聞佛所說。歡喜

奉行。

　　　（二八四）　如是我聞。　一時。佛住舍衛國祇樹給

孤獨園。　爾時。世尊告諸比丘。若於所取法

隨生味著．顧念．縛心。其心驅馳。追逐名色。

名色緣六入處。六入處緣觸。觸緣受。受緣

愛。愛緣取。取緣有。有緣生。生緣老．病．死．憂．悲．

惱．苦。如是如是純大苦聚集。譬大樹根

幹．枝條．柯葉．華果。下根深固。壅以糞土。溉灌

以水。彼樹堅固。永世不朽。如是。比丘。

於所取法隨生味著．顧念．心縛。其心驅

馳。追逐名色。名色緣六入處。六入處緣觸。

觸緣受。受緣愛。愛緣取。取緣有。有緣生。生

緣老．病．死．憂．悲．惱．苦。如是如是純大苦聚

集。　若於所取法隨順無常觀。住生滅觀．無

欲觀．滅觀．厭觀。心不顧念。無所縛著。識

則不驅馳．追逐名色。則名色滅。名色滅則

六入處滅。六入處滅則觸滅。觸滅則受滅。受

滅則愛滅。愛滅則取滅。取滅則有滅。有滅則

生滅。生滅則老．病．死．憂．悲．惱．苦滅。如是如是

則純大苦聚滅。猶如種樹。不隨時愛護令

其安隱。不壅糞土。不隨時溉灌。冷暖不

適。不得增長。若復斷根．截枝。段段斬截。

分分解析。風飄日炙。以火焚燒。燒以成糞。

或颺以疾風。或投之流水。比丘。於意云

何。非為彼樹斷截其根。乃至焚燒。令其磨

滅。於未來世成不生法耶。　答言。如是。世

尊。　如是。比丘。於所取法隨順無常觀。住生

滅觀．無欲觀．滅觀．捨觀。不生顧念。心不

縛著。識不驅馳．追逐名色。則名色滅。名色

滅則六入處滅。六入處滅則觸滅。觸滅則

受滅。受滅則愛滅。愛滅則取滅。取滅則有

滅。有滅則生滅。生滅則老．病．死．憂．悲．惱．苦

滅。如是純大苦聚滅。　佛說此經已。諸比

丘聞佛所說。歡喜奉行。

　　　（二八五）　如是我聞。　一時。佛住

舍衛國祇樹給孤

獨園。　爾時。世尊告諸比丘。我憶宿命未成

正覺時。獨一靜處。專精禪思。生如是念。

世間難入。所謂若生．若老．若病．若死．若遷．

若受生。然諸眾生。生．老．死上及所依不如

實知。　我作是念。何法有故生有。何法緣

故生有。即正思惟。起無間等知。有有故生

有。有緣故生有。　復思惟。何法有故有有。何

法緣故有有。即正思惟。如實無間等起知。取

有故有有。取緣故有有。　又作是念。取復何

緣．何法有故取有。何法緣故取有。即正思惟。

如實無間等起知。取法味著．顧念．心縛。愛欲

增長。彼愛有故取有。愛故緣取。取緣有。有緣

生。生緣老．病．死．憂．悲．惱．苦。如是如是純大

苦聚集。　諸比丘。於意云何。譬如緣膏油及

炷。燈明得燒。數增油．炷。彼燈明得久住不。

答言。如是。世尊。　如是。諸比丘。於色取味著．

顧念．愛縛。增長愛緣故取。取緣有。有緣生。

生緣老．病．死．憂．悲．惱．苦。如是如是純大苦

聚集。　我時復作是念。何法無故無此老．病．

死。何法滅故老．病．死滅。即正思惟。起如

實無間等。無生則無老．病．死。生滅故。則老．病．

死滅。　復作是念。何法無故無生。何法滅故

生滅。即正思惟。起如實無間等。有無故生

無。有滅故生滅。　又復思惟。何法無故有無。何

法滅故有滅。即正思惟。生如實無間等觀。取

無故有無。取滅故有滅。　又作是念。何法無

故取無。何法滅故取滅。即正思惟。生如實

無間等觀。所取法無常．生滅．離欲．滅盡．捨離。

心不顧念。心不縛著。愛則滅。彼愛滅故取

滅。取滅故有滅。有滅故生滅。生滅故老．病．死．

憂．悲．惱．苦滅。如是如是純大苦聚滅。　諸比

丘。於意云何。譬如油．炷然燈。若不增油治

炷。非彼燈明未來不生．盡．磨滅耶。　比丘白

佛。如是。世尊。　如是。諸比丘。於所取法

觀察無常．生滅．離欲．滅盡．捨離。心不顧念。

心不縛著。愛則滅。愛滅則取滅。乃至純大苦

聚滅。　佛說此經已。諸比丘聞佛所說。歡喜

奉行。

　　　（二八六）　如是我聞。　一時。佛住舍衛國祇樹給

孤獨園。　爾時。世尊告諸比丘。我憶宿命未

成正覺時。獨一靜處。專精禪思。如上廣

說。差別者。譬如載樵十束．二十束．三十束．四

十束．五十束．百束．千束．百千束。積聚燒然。作

大火聚。若復有人增其乾草樵薪。諸比丘。

於意云何。此火相續長夜熾然不。　比丘白

佛言。如是。世尊。　如是。諸比丘。於所取法

味著．顧念．心縛著。增。其愛緣取。取緣有。乃

至純大苦聚集。諸比丘。若彼火聚熾然。不

增樵草。諸比丘。於意云何。彼火當滅不。

答言。如是。世尊。　如是。諸比丘。於所取法觀

察無常．生滅．離欲．滅盡．捨離。心不顧念．縛

著。愛則滅。愛滅則取滅。如是廣說。乃至純大

苦聚滅。　佛說此經已。諸比丘聞佛所說。歡

喜奉行。

　　　（二八七）　如是我聞。　一時。佛住

舍衛國祇樹給孤

獨園。　爾時。世尊告諸比丘。我憶宿命未成

正覺時。獨一靜處。專精禪思。作是念。何法有

故老死有。何法緣故老死有。即正思惟。生如

實無間等。生有故老死有。生緣故老死有。如

是有．取．愛．受．觸．六入處．名色。何法有故名色

有。何法緣故名色有。即正思惟。如實無間等

生。識有故名色有。識緣故有名色有。我作是

思惟時。齊識而還不能過彼。謂緣識名

色。緣名色六入處。緣六入處觸。緣觸受。

緣受愛。緣愛取。緣取有。緣有生。緣生老．

病．死．憂．悲．惱．苦。如是如是純大苦聚集。　我

時作是念。何法無故則老死無。何法滅故老

死滅。即正思惟。生如實無間等。生無故老

死無。生滅故老死滅。如是生．有．取．愛．受．觸．

六入處．名色．識．行廣說。　我復作是思惟。何法

無故行無。何法滅故行滅。即正思惟如實無

間等。無明無故行無。無明滅故行滅。行滅故

識滅。識滅故名色滅。名色滅故六入處滅。六

入處滅故觸滅。觸滅故受滅。受滅故愛

滅。愛滅故取滅。取滅故有滅。有滅故生滅。

生滅故老．病．死．憂．悲．惱．苦滅。如是如是純

大苦聚滅。　我時作是念。我得古仙人道．古

仙人逕．古仙人道跡。古仙人從此跡去。我

今隨去。譬如有人遊於曠野。披荒覓路。忽

遇故道古人行處。彼則隨行。漸漸前進。見

故城邑．故王宮殿．園觀浴池．林木清淨。彼

作是念。我今當往白王令知。即往白王。

大王當知。我遊曠野。披荒求路。忽見故道

古人行處。我即隨行。我隨行已。見故城邑．

故王宮殿．園觀浴池．林流清淨。大王可往

居止其中。王即往彼。止住其中。豐樂安

隱。人民熾盛。　今我如是。得古仙人道．古仙

人逕．古仙人跡。古仙人去處。我得隨去。謂

八聖道。正見．正志．正語．正業．正命．正方便．正念．

正定。我從彼道見老病死．老病死集．老病

死滅．老病死滅道跡。見生．有．取．愛．受．觸．六入

處．名色．識．行．行集．行滅．行滅道跡。我於此法

自知自覺。成等正覺。為比丘．比丘尼．優婆塞．

優婆夷。及餘外道沙門．婆羅門．在家．出家。彼

諸四眾聞法正向．信樂。知法善。梵行增廣。

多所饒益。開示顯發。　佛說此經已。諸比丘

聞佛所說。歡喜奉行。

　　　（二八八）　如是我聞。　一時。佛住

王舍城迦蘭陀竹

園。　爾時。尊者舍利弗．尊者摩訶拘絺羅在

耆闍崛山。　爾時。尊者舍利弗晡時從禪覺。

詣尊者摩訶拘絺羅。共相問訊慶慰已。於

一面坐。語尊者摩訶拘絺羅。欲有所問。寧

有閑暇見答與不。　尊者摩訶拘絺羅語尊

者舍利弗言。仁者且問。知者當答。　尊者舍利

弗問尊者摩訶拘絺羅。云何。尊者摩訶拘絺

羅。有老不。　答言。有。　尊者舍利弗復問。有死

不。　答言。有。　復問。云何。老死自作耶。為他作

耶。為自他作耶。為非自非他無因作耶。　答

言。尊者舍利弗。老死非自作．非他作．非自

他作．亦非非自他作無因作。然彼生緣故

有老死。　如是生．有．取．愛．受．觸．六入處．名色。

為自作．為他作．為自他作．為非自他無因

作。　答言。尊者舍利弗。名色非自作．非他作．

非自他作．非非自他作無因作。然彼名色緣

識生。　復問。彼識為自作．為他作．為自他

作．為非自非他無因作。　答言。尊者舍利弗。

彼識非自作．非他作．非自他作．非非自

他作無因作。然彼識增名色生。　尊者舍利

弗復問。尊者摩訶拘絺羅。先言名色非自作．

非他作．非自他作．非非自他作無因作。然

彼名色緣識生。而今復言名色緣識。此義

云何。　尊者摩訶拘絺羅答言。今當說譬。如

智者因譬得解。譬如三蘆立於空地。展轉

相依。而得豎立。若去其一。二亦不立。

若去其二。一亦不立。展轉相依。而得豎立。

識緣名色亦復如是。展轉相依。而得生長。

尊者舍利弗言。善哉。善哉。尊者摩訶拘絺羅。

世尊聲聞中。智慧明達。善調無畏。見甘露

法。以甘露法具足身作證者。謂尊者摩訶拘

絺羅。乃有如是甚深義辯。種種難問。皆悉

能答。如無價寶珠。世所頂戴。我今頂戴尊

者摩訶拘絺羅亦復如是。我今於汝所。快

得善利。諸餘梵行數詣其所。亦得善利。以

彼尊者善說法故。我今以此尊者摩訶拘絺

羅所說法故。當以三十種讚歎稱揚隨喜。

尊者摩訶拘絺羅說老死厭患．離欲．滅盡。是

名法師。說生．有．取．愛．受．觸．六入處

．名色．識。厭

患．離欲．滅盡。是名法師。若比丘於老死厭

患．離欲．滅盡向。是名法師。乃至識厭患．離欲．

滅盡向。是名法師。若比丘於老死厭患．離

欲．滅盡。不起諸漏。心善解脫。是名法師。乃

至識厭患．離欲．滅盡。不起諸漏。心善解脫。

是名法師。　尊者摩訶拘絺羅語尊者舍利

弗言。善哉。善哉。於世尊聲聞中。智慧明達。

善調無畏。見甘露法。以甘露法具足身作

證者。謂尊者舍利弗。能作如是種種甚深正

智之問。猶如世間無價寶珠。人皆頂戴。汝今

如是。普為一切諸梵行者之所頂戴．恭敬．奉

事。我於今日快得善利。得與尊者共論

妙義。　時。二正士更相隨喜。各還所住。

　　　（二八九）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。　爾時。世尊告諸比丘。愚癡無聞凡夫

於四大身厭患．離欲．背捨而非識。所以者

何。見四大身有增．有減．有取．有捨。而於心．

意．識。愚癡無聞凡夫不能生厭．離欲．解脫。

所以者何。彼長夜於此保惜繫我。若得．若取。

言。是我．我所．相在。是故愚癡無聞凡夫不

能於彼生厭．離欲．背捨。愚癡無聞凡夫寧

於四大身繫我．我所。不可於識繫我．我

所。所以者何。四大色身或見十年住。二十．三

十。乃至百年。若善消息。或復小過。彼心．意．

識日夜時剋。須臾轉變。異生異滅。猶如獼

猴遊林樹間。須臾處處。攀捉枝條。放一取

一。彼心．意．識亦復如是。異生異滅。　多聞聖

弟子於諸緣起善思惟觀察。所謂樂觸緣

生樂受。樂受覺時。如實知樂受覺。彼樂觸

滅。樂觸因緣生受亦滅止．清涼．息沒。如樂

受。苦觸．喜觸．憂觸．捨觸因緣生捨受。捨受覺

時。如實知捨受覺。彼捨觸滅。彼捨觸因緣生

捨受亦滅止．清涼．息沒。彼如是思惟。此受觸

生．觸樂．觸縛。彼彼觸樂故。彼彼受樂。彼彼觸

樂滅。彼彼受樂亦滅止．清涼．息沒。如是。多聞

聖弟子於色生厭。於受．想．行．識生厭。厭故

不樂。不樂故解脫。解脫知見。我生已盡。梵

行已立。所作已作。自知不受後有。　佛說此

經已。諸比丘聞佛所說。歡喜奉行。

　　　（二九○）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。　爾時。世尊告諸比丘。愚癡無聞凡夫

於四大色身生厭．離欲．背捨。但非識。所以

者何。四大色身現有增減．有取．有捨。若心．

若意．若識。彼愚癡無聞凡夫不能於識生

厭．離欲．習捨。長夜保惜繫我。若得．若取。言。

是我．我所．相在。是故愚癡無聞凡夫不能於

彼生厭．離欲．習捨。　愚癡無聞凡夫寧於四

大色身繫我．我所。不可於識繫我．我所。所

以者何。四大色身或見十年住。二十．三十。

乃至百年。若善消息。或復少過。彼心．意．識日

夜時剋。須臾不停。種種轉變。異生異滅。

譬如獼猴遊林樹間。須臾處處。攀捉枝條。

放一取一。彼心．意．識亦復如是。種種變易。

異生異滅。　多聞聖弟子於諸緣起思惟觀

察。所謂樂觸緣生樂受。樂受覺時。如實知

樂受覺。彼樂觸滅。樂因緣生樂受亦滅止．清

涼．息沒。如樂受。苦觸．喜觸．憂觸．捨觸因緣

生捨受。捨受覺時。如實知捨受覺。彼捨

觸滅。捨觸因緣生捨受亦滅止．清涼．息沒。譬

如兩木相磨。和合生火。若兩木離散。火亦

隨滅。如是諸受緣觸集。觸生觸集。若彼彼

觸集故。彼彼受亦集。彼彼觸集滅故。彼彼受

集亦滅止．清涼．息沒。多聞聖弟子如是觀

者。於色解脫。於受．想．行．識解脫。於生．老．病．

死．憂．悲．惱．苦解脫。我說彼於苦得解脫。　佛

說此經已。諸比丘聞佛所說。歡喜奉行。

　　　（二九一）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。　爾時。世尊告諸比丘。我說內觸法。汝

等為取不。　時。有異比丘從座起。整衣服。稽

首禮足。合掌白佛言。世尊。所說內觸法。我

已取也。時。彼比丘於佛前如是如是自記

說。如是如是世尊不悅。　爾時。尊者阿難在

佛後執扇扇佛。佛告阿難。如聖法．律內觸

法。異於此比丘所說。　阿難白佛。今正是時。

唯願世尊為諸比丘說賢聖法．律內觸法。

諸比丘聞已。當受奉行。　佛告阿難。善哉。諦

聽。當為汝說。此諸比丘取內觸法。應如是

思惟。若眾生所有種種眾苦生。此苦何因．何

集．何生．何觸。作如是取時。當知此苦億波

提因．億波提集．億波提生．億波提轉。　復次。比

丘內觸法。又億波提何因．何集．何生．何觸。彼

取時當復知億波提愛因．愛集．愛生．愛觸。　復

次。比丘取內觸法。當復知愛何因．何集．何

生．何觸。如是取時當知世間所念諦正之

色。於彼愛生而生．繫而繫．住而住。　若諸沙門．

婆羅門於世間所念諦正之色。作常想．恒想．

安隱想．無病想．我想．我所想而見。則於此色

愛增長。愛增長已。億波提增長。億波提增長

已。苦增長。苦增長已。則不解脫生．老．病．死．

憂．悲．惱．苦。我說彼不解脫苦。譬如路側清

涼池水。香味具足。有人以毒著中。陽春之

月。諸行路者風熱渴逼。競來欲飲。有人語

言。士夫。此是清涼。色香味具足。然中有毒。

汝等勿飲。若當飲者。或令汝死。或近死

苦。而彼渴者不信而飲。雖得美味。須臾或

死。或近死苦。如是。沙門婆羅門見世間可

念端政之色。作常見．恒見．安隱見．無病見．我．

我所見。乃至不得解脫生．老．病．死．憂．悲．惱．

苦。　若諸沙門．婆羅門於世間可念端政之

色觀察如病．如癰．如刺．如殺．無常．苦．空．非

我。彼愛則離。愛離故億波提離。億波提離故

則苦離。苦離故則生．老．病．死．憂．悲．惱．苦離。譬

如路側清涼池水。香味具足。有人以毒著

中。陽春之月。諸行路者風熱渴逼。競來欲

飲。有人語言。此水有毒。汝等勿飲。若

當飲者。或令汝死。或近死苦。彼則念言。

此水有毒。若當飲者。或令我死。或近死

苦。我且忍渴。食乾糗飯。不取水飲。如是。

沙門．婆羅門於世間可念之色觀察如病．如

癰．如刺．如殺．無常．苦．空．非我。乃至解脫生．

老．病．死．憂．悲．惱．苦。是故。阿難。於此法如是

見．如是聞．如是覺．如是知。於過去．未來亦

如此道。如是觀察。　佛說此經已。諸比丘

聞佛所說。歡喜奉行。

　　　（二九二）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。　爾時。世尊告諸比丘。云何思量觀察

正盡苦。究竟苦邊。時。思量眾生所有眾苦。種

種差別。此諸苦何因．何集．何生．何觸。思量取

因．取集．取生．取觸。若彼取滅無餘。眾苦則滅。

彼所乘苦滅道跡如實知。修行彼向次法。

是名比丘向正盡苦。究竟苦邊。所謂取滅。　復

次。比丘思量觀察正盡苦。究竟苦邊。時。思量

彼取何因．何集．何生．何觸。思量彼取愛因．愛

集．愛生．愛觸。彼愛永滅無餘。取亦隨滅。彼所

乘取滅道跡如實知。修習彼向次法。是名

比丘向正盡苦。究竟苦邊。所謂愛滅。　復次。比

丘思量觀察正盡苦。究竟苦邊。則思量彼

愛何因．何集．何生．何觸。知彼愛受因．受集．受

生．受觸。彼受永滅無餘。則愛滅。彼所乘愛滅

道跡如實知。修習彼向次法。是名比丘向

正盡苦。究竟苦邊。所謂受滅。　復次。比丘思量

觀察正盡苦。究竟苦邊。時。思量彼受何因．何

集．何生．何觸。知彼受觸因．觸集．觸生．觸緣。彼

觸永滅無餘。則受滅。彼所乘觸滅道跡如實

知。修習彼向次法。是名比丘向正盡苦。究竟

苦邊。　復次。比丘思量觀察正盡苦。究竟苦邊。

時。思量彼觸何因．何集．何生．何觸。當知彼

觸六入處因．六入處集．六入處生．六入處觸。

彼六入處欲滅無餘。則觸滅。彼所乘六入

處滅道跡如實知。修習彼向次法。是名

比丘向正盡苦。究竟苦邊。　復次。比丘思量觀

察正盡苦。究竟苦邊。時。思量彼六入處何因．

何集．何生．何觸。知彼六入處名色因．名色

集．名色生．名色觸。名色永滅無餘。則六入

處滅。彼所乘名色滅道跡如實知。修習彼

向次法。是名比丘向正盡苦。究竟苦邊。所

謂名色滅。　復次。比丘思量正盡苦。究竟苦邊。

時。思量名色何因．何集．何生．何觸。知彼名

色識因．識集．識生．識觸。彼識欲滅無餘。則名

色滅。彼所乘識滅道跡如實知。修習彼向次

法。是名比丘向正盡苦。究竟苦邊。所謂識

滅。　復次。比丘思量觀察正盡苦。究竟苦邊。時。

思量彼識何因．何集．何生．何觸。知彼識行

因．行集．行生．行觸。作諸福行。善識生。作諸

不福不善行。不善識生。作無所有行。無所有

識生。是為彼識行因．行集．行生．行觸。彼行

欲滅無餘。則識滅。彼所乘行滅道跡如實知。

修習彼向次法。是名比丘向正盡苦。究竟苦

邊。所謂行滅。　復次。比丘思量觀察正盡苦。

究竟苦邊。時。思量彼行何因．何集．何生．何

觸。知彼行無明因．無明集．無明生．無明觸。彼

福行無明緣。非福行亦無明緣。非福不福行

亦無明緣。

是故當知。彼行無明因．無明集．無明生．無明

觸。彼無明永滅無餘。則行滅。彼所乘無明滅

道跡如實知。修習彼向次法。是名比丘向正

盡苦。究竟苦邊。所謂無明滅。　佛告比丘。於

意云何。若不樂無明而生明。復緣彼無明

作福行．非福行．無所有行不。　比丘白佛。不

也。世尊。所以者何。多聞聖弟子不樂無明

而生明。無明滅則行滅。行滅則識滅。如是

乃至生．老．病．死．憂．悲．惱．苦滅。如是如是純大

苦聚滅。　佛言。善哉。善哉。比丘。我亦如是說。

汝亦知此。於彼彼法起彼彼法。生彼彼法。

滅彼彼法。滅止．清涼．息沒。若多聞聖弟子

無明離欲而生明。身分齊受所覺。身分齊受

所覺時如實知。若壽分齊受所覺。壽分齊受

所覺時如實知。身壞時壽命欲盡。於此諸受

一切所覺滅盡無餘。譬如力士取新熟瓦

器。乘熱置地。須臾散壞。熱勢悉滅。如是。比

丘無明離欲而生明。身分齊受所覺如實知。

壽分齊受所覺如實知。身壞命終。一切受所

覺悉滅無餘。　佛說此經已。諸比丘聞佛所

說。歡喜奉行。

　　　（二九三）　如是我聞。　一時。佛住

王舍城迦蘭陀竹

園。　爾時。世尊告異比丘。我已度疑。離於猶

豫。拔邪見刺。不復退轉。心無所著故。何處

有我為彼比丘說法。為彼比丘說賢聖

出世空相應緣起隨順法。所謂有是故是

事有。是事有故是事起。所謂緣無明行。緣

行識。緣識名色。緣名色六入處。緣六入

處觸。緣觸受。緣受愛。緣愛取。緣取有。

緣有生。緣生老．死．憂．悲．惱．苦。如是如是純

大苦聚集。乃至如是純大苦聚滅。　如是說

法。而彼比丘猶有疑惑猶豫。先不得得想．

不獲獲想．不證證想。今聞法已。心生憂苦．

悔恨．矇沒．障礙。所以者何。此甚深處。所謂

緣起。倍復甚深難見。所謂一切取離．愛盡．無

欲．寂滅．涅槃。如此二法。謂有為．無為。有為

者若生．若住．若異．若滅。無為者不生．不住．不

異．不滅。是名比丘諸行苦寂滅涅槃。因集故

苦集。因滅故苦滅。斷諸逕路。滅於相續。相

續滅滅。是名苦邊。比丘。彼何所滅。謂有餘

苦。彼若滅止．清涼．息沒。所謂一切取滅．愛盡．

無欲．寂滅．涅槃。　佛說此經已。諸比丘聞佛

所說。歡喜奉行。

　　　（二九四）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。　爾時。世尊告諸比丘。愚癡無聞凡夫

無明覆。愛緣繫得此識身。內有此識身。外

有名色。此二因緣生觸。此六觸入所觸。愚

癡無聞凡夫苦．樂受覺。因起種種。云何為六。

眼觸入處。耳．鼻．舌．身．意觸入處。若黠慧者無

明覆。愛緣繫得此識身。如是內有識身。外

有名色。此二緣生六觸入處。六觸所觸故。

智者生苦．樂受覺。因起種種。何等為六。眼觸

入處。耳．鼻．舌．身．意觸入處。愚夫．黠慧。彼於

我所修諸梵者。有何差別。　比丘白佛言。世

尊是法根．法眼．法依。善哉。世尊。唯願演說。

諸比丘聞已。當受奉行。　爾時。世尊告諸比

丘。諦聽。善思。當為汝說。諸比丘。彼愚癡無

聞凡夫無明所覆。愛緣所繫。得此識身。彼

無明不斷。愛緣不盡。身壞命終。還復受身。

還受身故。不得解脫生．老．病．死．憂．悲．惱．苦。

所以者何。此愚癡凡夫本不修梵行。向正

盡苦。究竟苦邊故。是故身壞命終。還復受

身。還受身故。不得解脫生．老．病．死．憂．悲．惱．

苦。　若黠慧者無明所覆。愛緣所繫。得此

識身。彼無明斷。愛緣盡。無明斷。愛緣盡故。身

壞命終。更不復受。不更受故。得解脫生．老．

病．死．憂．悲．惱．苦。所以者何。彼先修梵行。正向

盡苦。究竟苦邊故。是故彼身壞命終。更不復

受。更不受故。得解脫生．老．病．死．憂．悲．惱．苦。

是名凡夫及黠慧者。彼於我所修諸梵行。種

種差別。　佛說此經已。諸比丘聞佛所說。歡

喜奉行。

　　　（二九五）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。　爾時。世尊告諸比丘。此身非汝所有。

亦非餘人所有。謂六觸入處。本修行願。受

得此身。云何為六。眼觸入處。耳．鼻．舌．身．意觸

入處。彼多聞聖弟子於諸緣起善正思惟觀

察。有此六識身．六觸身．六受身．六想身．六

思身。所謂此有故。有當來生．老．病．死．憂．悲．惱．

苦。如是如是純大苦聚集。是名有因有緣

世間集。謂此無故。六識身無。六觸身．六受身．

六想身．六思身無。謂此無故。無有當來生．老．

病．死．憂．悲．惱．苦。如是如是純大苦聚滅。若多

聞聖弟子於世間集．世間滅如實正知。善

見．善覺．善入。是名聖弟子招此善法．得

此善法．知此善法．入此善法。覺知．覺見世

間生滅。成就賢聖出離．實寂．正盡苦。究竟

苦邊。所以者何。謂多聞聖弟子世間集滅如

實知。善見．善覺．善入故。　佛說此經已。諸比

丘聞佛所說。歡喜奉行。

　　　（二九六）　如是我聞。　一時。佛住王舍城迦蘭陀

竹園。　爾時。世尊告諸比丘。我今當說因緣

法及緣生法。　云何為因緣法。謂此有故彼有。

謂緣無明行。緣行識。乃至如是如是純大

苦聚集。　云何緣生法。謂無明．行。若佛出世。若

未出世。此法常住。法住法界。彼如來自所覺

知。成等正覺。為人演說。開示顯發。謂緣無

明有行。乃至緣生有老死。若佛出世。若未

出世。此法常住。法住法界。彼如來自覺知。

成等正覺。為人演說。開示顯發。謂緣生故。

有老．病．死．憂．悲．惱．苦。此等諸法。

法住．法空．法

如．法爾。法不離如。法不異如。審諦真實．不

顛倒。如是隨順緣起。是名緣生法。謂無明．

行．識．名色．六入處．觸．受．愛．取．有

．生．老．病．死．憂．悲．

惱．苦。是名緣生法。　多聞聖弟子於此因緣

法．緣生法正知善見。不求前際。言。我過去

世若有．若無。我過去世何等類。我過去世

何如。不求後際。我於當來世為有．為

無。云何類。何如。內不猶豫。此是何等。云何

有此為前。誰終當云何之。此眾生從何

來。於此沒當何之。若沙門．婆羅門起凡

俗見所繫。謂說我見所繫．說眾生見所繫．

說壽命見所繫．忌諱吉慶見所繫。爾時悉

斷．悉知。斷其根本。如截多羅樹頭。於未

來世。成不生法。是名多聞聖弟子於因

緣法．緣生法如實正知。善見．善覺．善修．善

入。　佛說此經已。諸比丘聞佛所說。歡喜

奉行。

　　　（二九七）　如是我聞。　一時。佛住

拘留搜調牛聚落。

爾時。世尊告諸比丘。我當為汝等說法。

初．中．後善。善義善味。純一清淨。梵行清白。

所謂大空法經。諦聽。善思。當為汝說。云何

為大空法經。所謂此有故彼有。此起故彼起。

謂緣無明行。緣行識。乃至純大苦聚集。　緣

生老死者。若有問言。彼誰老死。老死屬誰。

彼則答言。我即老死。今老死屬我。老死是

我。所言。命即是身。或言。命異身異。此則一

義。而說有種種。若見言。命即是身。彼梵

行者所無有。若復見言。命異身異。梵行者

所無有。於此二邊。心所不隨。正向中

道。賢聖出世。如實不顛倒正見。謂緣生老

死。如是生．有．取．愛受．觸．六入處．名色．識．行。

緣無明故有行。　若復問言。誰是行。行屬誰。

彼則答言。行則是我。行是我所。彼如是。命

即是身。或言。命異身異。彼見命即是身者。

梵行者無有。或言命異身異者。梵行者亦

無有。離此二邊。正向中道。賢聖出世。如實

不顛倒正見所知。所謂緣無明行。　諸比丘。

若無明離欲而生明。彼誰老死。老死屬誰

者。老死則斷。則知斷其根本。如截多羅樹

頭。於未來世成不生法。若比丘無明離欲

而生明。彼誰生。生屬誰。乃至誰是行。行

屬誰者。行則斷。則知斷其根本。如截多

羅樹頭。於未來世成不生法。若比丘無明

離欲而生明。彼無明滅則行滅。乃至純大

苦聚滅。是名大空法經。　佛說此經已。諸比

丘聞佛所說。歡喜奉行。

　　　（二九八）　如是我聞。　一時。佛住拘留搜調牛聚

落。　爾時。世尊告諸比丘。我今當說緣起法

法說．義說。諦聽。善思。當為汝說。　云何緣起

法法說。謂此有故彼有。此起故彼起。謂緣

無明行。乃至純大苦聚集。是名緣起法法

說。　云何義說。謂緣無明行者。彼云何無

明。若不知前際．不知後際．不知前後際。

不知於內．不知於外．不知內外。不知業．

不知報．不知業報。不知佛．不知法．不

知僧。不知苦．不知集．不知滅．不知道。

不知因．不知因所起法。不知善不善．有

罪無罪．習不習。若劣．若勝．染污．清淨。分別

緣起。皆悉不知。於六觸入處。不如實覺知。

於彼彼不知．不見．無無間等．癡闇．無明．大

冥。是名無明。　緣無明行者。云何為行。行

有三種。身行．口行．意行。緣行識者。云何

為識。謂六識身。眼識身．耳識身．鼻識身．舌識

身．身識身．意識身。緣識名色者。云何名。謂四

無色陰。受陰．想陰．行陰．識陰。云何色。謂四大．

四大所造色。是名為色。此色及前所說名是

為名色。緣名色六入處者。云何為六入處。

謂六內入處。眼入處．耳入處．鼻入處．舌入處．

身入處．意入處。緣六入處觸者。云何為觸。

謂六觸身。眼觸身．耳觸身．鼻觸身．舌觸身．身

觸身．意觸身。緣觸受者。云何為受。謂三受。

苦受．樂受．不苦不樂受。緣受愛者。彼云何

為愛。謂三愛。欲愛．色愛．無色愛。緣愛取者。

云何為取。四取。欲取．見取．戒取．我取。緣取

有者。云何為有。三有。欲有．色有．無色有。緣

有生者。云何為生。若彼彼眾生。彼彼身種

類一生。超越和合出生。得陰．得界．得入處．

得命根。是名為生。緣生老死者。云何為老。

若髮白露頂。皮緩根熟。支弱背僂。垂頭呻吟。

短氣前輸。柱杖而行。身體黧黑。四體班駮。

闇鈍垂熟。造行艱難羸劣。是名為老。云何

為死。彼彼眾生。彼彼種類沒．遷移．身壞．壽

盡．火離．命滅。捨陰時到。是名為死。此死及

前說老。是名老死。是名緣起義說。　佛說此

經已。諸比丘聞佛所說。歡喜奉行。

　　　（二九九）　如是我聞。　一時。佛住

拘留搜調牛聚落。

時。有異比丘來詣佛所。稽首禮足。退坐一

面。白佛言。世尊。謂緣起法為世尊作。為餘

人作耶。　佛告比丘。緣起法者。非我所作。

亦非餘人作。然彼如來出世及未出世。法界

常住。彼如來自覺此法。成等正覺。為諸

眾生分別演說。開發顯示。所謂此有故彼

有。此起故彼起。謂緣無明行。乃至純大苦

聚集。無明滅故行滅。乃至純大苦聚滅。　佛

說此經已。時。彼比丘聞佛所說。歡喜奉

行。

　　　（三○○）　如是我聞。　一時。佛住拘留搜調牛聚

落。　時。有異婆羅門來詣佛所。與世尊面

相慶慰。慶慰已。退坐一面。白佛言。云何。瞿

曇。為自作自覺耶。　佛告婆羅門。我說此是

無記。自作自覺。此是無記。　云何。瞿曇。他作

他覺耶。　佛告婆羅門。他作他覺。此是無記。

婆羅門白佛。云何。我問自作自覺。說言無

記。他作他覺。說言無記。此義云何。　佛告婆

羅門。自作自覺則墮常見。他作他覺則墮

斷見。義說．法說。離此二邊。處於中道而

說法。所謂此有故彼有。此起故彼起。緣無

明行。乃至純大苦聚集。無明滅則行滅。乃

至純大苦聚滅。　佛說此經已。彼婆羅門歡

喜隨喜。從座起去。

　　　（三○一）　如是我聞。　一時。佛住那梨聚落深林

中待賓舍。　爾時。尊者陀迦旃延詣佛所。

稽首佛足。退住一面。白佛言。世尊。如世尊

說正見。云何正見。云何世尊施設正見。　佛

告陀迦旃延。世間有二種依。若有．若無。

為取所觸。取所觸故。或依有．或依無。若

無此取者。心境繫著使不取．不住．不計我

苦生而生。苦滅而滅。於彼不疑．不惑。不由

於他而自知。是名正見。是名如來所施設

正見。所以者何。世間集如實正知見。若世間

無者不有。世間滅如實正知見。若世間有

者無有。是名離於二邊說於中道。所謂此

有故彼有。此起故彼起。謂緣無明行。乃至

純大苦聚集。無明滅故行滅。乃至純大苦聚

滅。　佛說此經已。尊者陀迦旃延聞佛所

說。不起諸漏。心得解脫。成阿羅漢。

　　　（三○二）　如是我聞。　一時。佛住

王舍城耆闍崛山。

爾時。世尊晨朝著衣持缽。出耆闍崛山。入

王舍城乞食。　時。有阿支羅迦葉為營小

事。出王舍城。向耆闍崛山。遙見世尊。見已。

詣佛所。白佛言。瞿曇。欲有所問。寧有閑

暇見答與不。　佛告迦葉。今非論時。我今

入城乞食。來還則是其時。當為汝說。　第二

亦如是說。第三復問。瞿曇。何為我作留難。

瞿曇。云何有異。我今欲有所問。為我解說。

佛告阿支羅迦葉。隨汝所問。　阿支羅迦葉

白佛言。云何。瞿曇。苦自作耶。　佛告迦葉。苦

自作者。此是無記。　迦葉復問。云何。瞿曇。苦

他作耶。　佛告迦葉。苦他作者。此亦無記。　迦葉

復問。苦自他作耶。　佛告迦葉。苦自他作。此

亦無記。　迦葉復問。云何。瞿曇。苦非自非他

無因作耶。　佛告迦葉。苦非自非他。此亦

無記。　迦葉復問。云何無因作者。瞿曇。所問

苦自作耶。答言無記。他作耶。自他作耶。非

自非他無因作耶。答言無記。今無此苦耶。

佛告迦葉。非無此苦。然有此苦。　迦葉白佛

言。善哉。瞿曇。說有此苦。為我說法。令我

知苦見苦。　佛告迦葉。若受即自受者。我應

說苦自作。若他受他即受者。是則他作。若

受自受他受。復與苦者。如是者自他作。我

亦不說。若不因自他。無因而生苦者。我亦

不說。離此諸邊。說其中道。如來說法。此

有故彼有。此起故彼起。謂緣無明行。乃至

純大苦聚集。無明滅則行滅。乃至純大苦聚

滅。　佛說此經已。阿支羅迦葉遠塵離垢。得

法眼淨。　時。阿支羅迦葉見法．得法．知法．入

法。度諸狐疑。不由他知．不因他度。於正

法．律心得無畏。合掌白佛言。世尊。我今已

度。我從今日。歸依佛．歸依法．歸依僧。盡

壽作優婆塞。證知我。　阿支羅迦葉聞佛所

說。歡喜隨喜。作禮而去。　時。阿支羅迦葉辭

世尊去不久。為護犢牸牛所觸殺。於命終

時。諸根清淨。顏色鮮白。　爾時。世尊入城乞

食。時。有眾多比丘亦入王舍城乞食。聞有

傳說。阿支羅迦葉從世尊聞法。辭去不久。

為牛所觸殺。於命終時。諸根清淨。顏色鮮

白。諸比丘乞食已。還出。舉衣缽。洗足。詣世

尊所。稽首禮足。退坐一面。白佛言。世尊。我

今晨朝眾多比丘入城乞食。聞阿支羅迦葉

從世尊聞法．律。辭去不久。為護犢牛所觸

殺。於命終時。諸根清淨。顏色鮮白。世尊。彼

生何趣。何處受生。彼何所得。　佛告諸比丘。

彼已見法．知法．次法．不受於法。已般涅槃。

汝等當往供養其身。　爾時。世尊為阿支羅迦

葉受第一記。

　　　（三○三）　如是我聞。　一時。佛住王舍城耆闍崛

山中。　爾時。世尊晨朝著衣持缽。入王舍城

乞食。於路見玷牟留外道出家。少有所營。

至耆闍崛山遊行。遙見世尊。往詣其所。共

相慶慰。共相慶慰已。於一面住。白佛言。瞿

曇。欲有所問。寧有閑暇為解說不。　佛告

玷牟留外道出家。今非論時。須入城乞食。

來還當為汝說。　第二說亦如是。第三復請。

沙門瞿曇。將於我所作留難不。欲有所

問。為我解說。　佛告玷牟留外道出家。隨汝

意問。當為汝說。　玷牟留外道出家即問。沙

門瞿曇。苦．樂自作耶。　佛告玷牟留外道出家。

說苦．樂自作者。此是無記。　復問。沙門瞿曇。

苦．樂他作耶。　佛告玷牟留外道出家。說苦．樂

他作者。此是無記。　復問。瞿曇。苦．樂為自

他作耶。　佛告玷牟留外道出家。說苦．樂自

他作者。此是無記。　復問。瞿曇。苦．樂非自非

他無因作耶。　佛告玷牟留外道出家。說苦．樂

非自非他無因作者。此是無記。　廣說如上

阿支羅迦葉經。乃至世尊為玷牟留外道出

家受第一記。

雜阿含經卷第十二

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231	T02n0099_p0081c14
232	T02n0099_p0081c15
233	T02n0099_p0081c16
234	T02n0099_p0081c17
235	T02n0099_p0081c18
236	T02n0099_p0081c19
237	T02n0099_p0081c20
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240	T02n0099_p0081c23
241	T02n0099_p0081c24
242	T02n0099_p0081c25
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262	T02n0099_p0082a16
263	T02n0099_p0082a17
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265	T02n0099_p0082a19
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270	T02n0099_p0082a24
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273	T02n0099_p0082a27
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275	T02n0099_p0082a29
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285	T02n0099_p0082b10
286	T02n0099_p0082b11
287	T02n0099_p0082b12
288	T02n0099_p0082b13
289	T02n0099_p0082b14
290	T02n0099_p0082b15
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292	T02n0099_p0082b17
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300	T02n0099_p0082b25
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309	T02n0099_p0082c05
310	T02n0099_p0082c06
311	T02n0099_p0082c07
312	T02n0099_p0082c08
313	T02n0099_p0082c09
314	T02n0099_p0082c10
315	T02n0099_p0082c11
316	T02n0099_p0082c12
317	T02n0099_p0082c13
318	T02n0099_p0082c14
319	T02n0099_p0082c15
320	T02n0099_p0082c16
321	T02n0099_p0082c17
322	T02n0099_p0082c18
323	T02n0099_p0082c19
324	T02n0099_p0082c20
325	T02n0099_p0082c21
326	T02n0099_p0082c22
327	T02n0099_p0082c23
328	T02n0099_p0082c24
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330	T02n0099_p0082c26
331	T02n0099_p0082c27
332	T02n0099_p0082c28
333	T02n0099_p0082c29
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335	T02n0099_p0083a02
336	T02n0099_p0083a03
337	T02n0099_p0083a04
338	T02n0099_p0083a05
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340	T02n0099_p0083a07
341	T02n0099_p0083a08
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343	T02n0099_p0083a10
344	T02n0099_p0083a11
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349	T02n0099_p0083a16
350	T02n0099_p0083a17
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352	T02n0099_p0083a19
353	T02n0099_p0083a20
354	T02n0099_p0083a21
355	T02n0099_p0083a22
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360	T02n0099_p0083a27
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362	T02n0099_p0083a29
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364	T02n0099_p0083b02
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370	T02n0099_p0083b08
371	T02n0099_p0083b09
372	T02n0099_p0083b10
373	T02n0099_p0083b11
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375	T02n0099_p0083b13
376	T02n0099_p0083b14
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379	T02n0099_p0083b17
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382	T02n0099_p0083b20
383	T02n0099_p0083b21
384	T02n0099_p0083b22
385	T02n0099_p0083b23
386	T02n0099_p0083b24
387	T02n0099_p0083b25
388	T02n0099_p0083b26
389	T02n0099_p0083b27
390	T02n0099_p0083b28
391	T02n0099_p0083b29
392	T02n0099_p0083c01
393	T02n0099_p0083c01
394	T02n0099_p0083c02
395	T02n0099_p0083c03
396	T02n0099_p0083c04
397	T02n0099_p0083c05
398	T02n0099_p0083c06
399	T02n0099_p0083c07
400	T02n0099_p0083c08
401	T02n0099_p0083c09
402	T02n0099_p0083c10
403	T02n0099_p0083c11
404	T02n0099_p0083c12
405	T02n0099_p0083c13
406	T02n0099_p0083c14
407	T02n0099_p0083c15
408	T02n0099_p0083c16
409	T02n0099_p0083c17
410	T02n0099_p0083c18
411	T02n0099_p0083c19
412	T02n0099_p0083c20
413	T02n0099_p0083c21
414	T02n0099_p0083c22
415	T02n0099_p0083c23
416	T02n0099_p0083c24
417	T02n0099_p0083c25
418	T02n0099_p0083c26
419	T02n0099_p0083c27
420	T02n0099_p0083c28
421	T02n0099_p0083c29
422	T02n0099_p0084a01
423	T02n0099_p0084a02
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425	T02n0099_p0084a04
426	T02n0099_p0084a05
427	T02n0099_p0084a06
428	T02n0099_p0084a07
429	T02n0099_p0084a08
430	T02n0099_p0084a09
431	T02n0099_p0084a10
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433	T02n0099_p0084a12
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461	T02n0099_p0084b11
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469	T02n0099_p0084b19
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485	T02n0099_p0084c04
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491	T02n0099_p0084c10
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562	T02n0099_p0085b21
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566	T02n0099_p0085b25
567	T02n0099_p0085b26
568	T02n0099_p0085b27
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570	T02n0099_p0085b29
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572	T02n0099_p0085c02
573	T02n0099_p0085c03
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575	T02n0099_p0085c05
576	T02n0099_p0085c06
577	T02n0099_p0085c07
578	T02n0099_p0085c08
579	T02n0099_p0085c09
580	T02n0099_p0085c10
581	T02n0099_p0085c11
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585	T02n0099_p0085c15
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589	T02n0099_p0085c19
590	T02n0099_p0085c20
591	T02n0099_p0085c21
592	T02n0099_p0085c22
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599	T02n0099_p0085c29
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601	T02n0099_p0086a02
602	T02n0099_p0086a03
603	T02n0099_p0086a04
604	T02n0099_p0086a04
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610	T02n0099_p0086a10
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612	T02n0099_p0086a12
613	T02n0099_p0086a13
614	T02n0099_p0086a14
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616	T02n0099_p0086a16
617	T02n0099_p0086a17
618	T02n0099_p0086a18
619	T02n0099_p0086a19
620	T02n0099_p0086a20
621	T02n0099_p0086a21
622	T02n0099_p0086a22
623	T02n0099_p0086a23
624	T02n0099_p0086a24
625	T02n0099_p0086a25
626	T02n0099_p0086a26
627	T02n0099_p0086a27
628	T02n0099_p0086a28
629	T02n0099_p0086a29
630	T02n0099_p0086b01
631	T02n0099_p0086b02
632	T02n0099_p0086b03
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636	T02n0099_p0086b07
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638	T02n0099_p0086b09
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663	T02n0099_p0086c05
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665	T02n0099_p0086c07
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668	T02n0099_p0086c10
669	T02n0099_p0086c11
670	T02n0099_p0086c12
671	T02n0099_p0086c13
672	T02n0099_p0086c14
673	T02n0099_p0086c15
674	T02n0099_p0086c16

　　　　　　　　　　網頁版大藏經之資料來源：中華電子佛典協會

　　　　　　　　　　　　　以下是資料來源的相關訊息：

【經文資訊】大正新脩大藏經第二冊 No. 99《雜阿含經》CBETA 電子佛典 V1.54 普及版

# Taisho Tripitaka Vol. 2, No. 99 雜阿含經, CBETA Chinese Electronic Tripitaka V1.54, Normalized Version

=========================================================================

雜阿含經卷第十二

本經佛學辭彙一覽(共 191 條)

二因

二邊

人道

八聖

八聖道

三有

三受

三藏

下根

凡夫

乞食

大身

大空

不生

中有

中道

仁者

六入

六識

分別

天竺

心所

心縛

方便

比丘

比丘尼

世尊

世間

出世

出家

出離

四大

四取

四眾

外道

正士

正見

正定

正念

正思惟

正業

正語

正覺

甘露法

生滅

共相

名色

合掌

因緣

如來

如是我聞

如實

如實知

安隱

有為

有無

死有

竹園

耳識

舌識

色有

色身

行者

行苦

行陰

行願

佛說

弟子

戒取

我見

我所

沙門

見取

身入

身識

邪見

供養

孤獨園

所作

明達

法住

法味

法空

法界

法師

法眼

法眼淨

法滅

法爾

法緣

知見

知法

空法

空相

舍利

舍利弗

舍衛

舍衛國

阿含

阿羅漢

信樂

後有

思惟

染污

相應

祇樹

背捨

迦葉

迦旃延

修行

差別

恩愛

涅槃

般涅槃

退轉

婆羅門

寂滅

宿命

常住

常見

捨受

梵行

欲有

欲取

欲愛

清淨

異生

眾生

眾生見

眼入

眼識

尊者

智者

智慧

無生

無色有

無所有

無明

無為

無畏

無記

無常

無間

無餘

等觀

善法

意識

愛取

愛欲

愛縛

業報

滅道

當來

解脫

解脫知見

過去

壽命

福行

聞法

說法

鼻入

鼻識

增長

摩訶

樂受

緣生

緣起

諸受

諸法

諸漏

賢聖

燈明

隨喜

隨順

優婆夷

優婆塞

聲聞

斷見

歸依

歸依佛

歸依法

歸依僧

瞿曇

離垢

羅漢

識身

顛倒

饒益

歡喜

變易

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