Susimasuttaṃ[1]*（温宗堃译）
(1) Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā rājagahe viharati veḷuavane kalandakanivāpe. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta- senāsana-gilānappaccaya-bhesajjaparikkhārānaṃ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta- senāsana-gilānappaccaya-bhesajjaparikkhārānaṃ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvara-piṇḍapāta-senāsana-gilānappaccaya-bhesajja- parikkhārānaṃ.
(2) Tena kho pana samayena susimo[2] paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. [PTS120] Atha kho susimassa paribbājakassa parisā susimaṃ paribbājakaṃ etadavocuṃ- “ehi tvaṃ, āvuso susima, samaṇe gotame brahmacariyaṃ cara. Tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi. Taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma. Evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvara-piṇḍapāta- senāsana-gilānappaccaya-bhesajjaparikkhārānan”ti. “Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho susimo paribbājako āyasmantaṃ ānandaṃ etadavoca: “icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti.
《须深经》
(1).如是我闻。某一时，世尊停留在王舍城．竹林．松鼠饲养处。那时，世尊受恭敬、尊重、敬仰、供养、尊敬，获得衣服、钵食、住处及病者所需药物。比丘僧团也受恭敬、尊重、敬仰、供养、尊敬，获得衣服、钵食、住处及病者所需药物。但是，外道出家者未受恭敬、尊重、敬仰、供养、尊敬，也未获得衣服、钵食、住处、病者所需药物。
(2).那时，游方者须深[3]*1与一大群游方者住在王舍城，众人对须深说：「须深！来！你去沙门乔达摩处修梵行。你学得法之后教导我们。我们学会之后将向在家人说。如此，我们也会受恭敬、尊重、敬仰、供养、尊敬，获得衣服、钵食、住处及病者所需药物。」游方者须深向大众回答说：「好的！朋友！」，便往诣阿难尊者。到了之后，与阿难尊者相互问讯。交换可喜可忆念的话，坐在一边。坐于一边时，游方者须深向阿难尊者说：「友！阿难！我想要在此法律里修梵行。」
(3) Atha kho āyasmā ānando susimaṃ paribbājakaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca- “ayaṃ, bhante, susimo paribbājako evamāha- ‘icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti. “Tenahānanda, susimaṃ pabbājethā”ti.[4] Alattha kho susimo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
(4) Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā[5] hoti- “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā”ti. Assosi kho āyasmā susimo- “sambahulehi [PTS121] kira bhikkhūhi bhagavato santike aññā byākatā- ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti. Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami;[6] upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā
(3).那时，阿难带游方者须深前往世尊处；到了之后，礼敬世尊，坐于一边。坐于一边时，阿难尊者向世尊这么说：「尊者！此游方者须深说：『友！阿难！我想要在此法律里修梵行。』」「那么，阿难！你让须深出家。」[7]*2那时，游方者须深在世尊面前出家，受具足戒。」
(4).那时，许多比丘在世尊面前宣称得尽智[8]*3：「我们了知：生已尽，梵行已立，应作皆办，不复此有。」须深尊者听闻：「据说许多比丘在世尊面前宣称得尽智：『我们了知：生已尽，梵行已立，应作皆办，不复此有。』」那时，须深尊者往诣那些比丘[9]*4；到了之后，与那些比丘相问讯，交换可喜可忆念的话，坐在一边。坐于一边时，游方者须深对那些比丘说：「真的吗？尊者们在世尊面前宣称得尽智：『我们了知：生已
susimo te bhikkhu etadavoca- “saccaṃ kirāyasmantehi bhagavato santike aññā byākatā- ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti. “Evamāvuso”ti.
(5) “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ iddhividhaṃ paccanubhotha- ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasuriye evammahiddhike evammahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṃ vattethā”ti? “No hetaṃ āvuso.”
(6) “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti? “No hetaṃ āvuso.”
(7) “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānātha- sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātha; vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānātha; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānātha; vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānātha; samohaṃ vā cittaṃ [PTS 122] samohaṃ cittanti pajānātha; vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānātha; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānātha; vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānātha; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānātha; amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānātha; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānātha; anuttaraṃ vā cittaṃ anuttaraṃ cittanti
尽，梵行已立，应作皆办，不复此有。』？」
「友！是的！」。
(5).「那么，你们如是知、如是见时，诸位尊者体证多种神通吗？——你们一而变多，多而变一，显现、隐匿，无碍地穿越土墙、城墙、山岳而行，如同行于空中吗？你们出没大地如入水中吗？行于水上如履大地吗？你们于空中盘坐，如有翼之鸟吗？你们以手触摸具大神力、大威力的日、月吗？即使在梵界，你们亦于身自在吗？」
「友！不是这样！」
(6).「那么，你们如是知、如是见时，诸位尊者以清净、过人的天耳界，听见人、天、远、近的声音吗？」
「友！不是这样！」
(7).「那么！你们如是知、如是见时，诸位尊者以心了知其他人的心吗？你们了知有贪心为有贪心？知离贪心为离贪心？知有瞋心为有瞋心？知离瞋心为离瞋心？知有痴心为有痴心？知离痴心为离痴心？知退缩心为退缩心？知散乱心为散乱心？知广大心为广大心？知非广大心为非广大心？知有上心为有上心？知无上心为无上心？知等持心为等持心？知不等持心为
pajānātha; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānātha; asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānātha; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānātha; avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāthā”ti? “No hetaṃ āvuso.”
(8) “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ pubbenivāsaṃ anussaratha, seyyathidaṃ- ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārisampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe- ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukha-dukkha- paṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃ sukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarathā”ti? “No hetaṃ āvuso.”
(9) Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe. sugate duggate yathākammūpage satte pajānātha- ‘ime vata bhonto sattā kāyaduccaritena samannāgatā [PTS123] vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṃ maraṇā sugatiṃ
不等持心？知解脱心为解脱心？知非解脱心为非解脱心？」「友！不是这样！」
(8).「那么！你们如是知、如是见时，诸位尊者忆念种种宿住，即，一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、数多成劫、数多坏劫、数多成坏劫——『在那里，我名如是，姓如是，外貌如是，食物如是，体验如是苦、乐，有如是寿命。在那死后，生于他处，名如是，姓如是，外貌如是，食物如是，体验如是苦、乐，有如是寿命。在那死后，生于此处』？如此你们忆念种种宿住与其行相、细节吗？」「友！不是这样！」
(9).「那么！你们如是知、如是见时，诸位尊者以清净、过人天眼见众生死亡、投生，贵、贱、美、丑、幸与不幸？你们知众生往善趣、恶趣、随业而生？即，『诸贤！这些众生具身恶行、口恶行、意恶行，诽谤圣者，怀诸邪见，行邪见业。他们身坏死后，投生苦界、恶趣、堕处、地狱。』或者，『诸贤！这些众生具身善行、口善行、意善行，不诽谤圣者，怀正见，行正见业。他们身坏死后，生于善趣、天界。』你们如是以清净、过人天眼见众生死亡、投生，贵、贱、美、丑、幸、不幸？你们知众生往善趣、恶趣、随业而生？」「友！不是这样！」
saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti? “No hetaṃ āvuso.”
(10) “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā[10] atikkamma rūpe āruppā, te kāyena phusitvā[11] viharathā”ti? “No hetaṃ āvuso.”
(11) “Ettha dāni āyasmanto idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti; idaṃ no, āvuso, kathan”ti?
“Paññāvimuttā kho mayaṃ, āvuso susimā”ti.[12]
“Na khvāhaṃ imassa āyasmantānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me āyasmanto tathā bhāsantu yathāhaṃ imassa āyasmantānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti. [PTS 124]
“Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsi[13] atha kho paññāvimuttā mayan”ti.
(12) Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṃ ahosi kathāsallāpo, taṃ sabbaṃ bhagavato
(10).「那么！如是知、如是见时，诸位尊者以身触[14]*5住过色而为无色的寂静解脱[15]*6吗？」「友！不是这样！」
(11).「现在，于此有尊者们的回答，以及诸法之未成就，怎会这样呢？」
「友！须深！我们是慧解脱[16]*7。」
「我不清楚尊者们所略说的意思。」「若尊者们为我说，以便我能了解尊者们略说之义，那便太好了。」
「友！须深！无论你了解或不了解[17]*8，我们是慧解脱。」
(12).那时，须深尊者从座起后，往诣世尊。到已，礼敬世尊后，坐于一边。坐于一边时，须深尊者向世尊述说他与那些比丘的所有对谈。〔世尊说：〕
ārocesi.
“Pubbe kho susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāṇe ñāṇan”ti. ”[18]
“Na khvāhaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti.
“Ājāneyyāsi vā tvaṃ, susima, na vā tvaṃ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāṇe ñāṇaṃ. ”[19]
(13) “Tam kim maññasi, susima, rūpaṃ niccaṃ vā aniccaṃ vā”ti?[20] “Aniccaṃ, bhante.” Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ bhante.” “Yaṃ panāniccaṃ dukkhaṃ viparināmadhammaṃ, kallaṃ nu taṃ samanupassituṃ- ‘etaṃ mama,
「须深！法住智在先，涅盘智[21]*9在后。」
「尊者！我不清楚世尊略说的意思。尊者！若世尊为我说，以便我能了解世尊略说之义，那便太好了。」「须深！无论你了解或不了解，法住智在先，涅盘智在后。」[22]*10
(13).「须深！你认为如何？色是常或无常？」[23]*11「尊者！是无常。」「凡无常者是苦或是乐？」「尊者！是苦。」「对于无常、苦、具变异性质者，适合这样观
esohamasmi, eso me attā’”ti? “No hetaṃ, bhante.”
(14) “Vedanā niccā vā aniccā vā”ti? “Aniccā bhante.” “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ bhante.” “Yaṃ panāniccaṃ dukkhaṃ viparināmadhammaṃ, kallaṃ nu taṃ samanupassituṃ- ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ bhante.”
(15) “Saññā niccā vā aniccā vā”ti? “Aniccā bhante…” pe… “saṅkhārā niccā vā aniccā vā”ti? “Aniccā bhante.” “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ bhante.” “Yaṃ panāniccaṃ dukkhaṃ viparināmadhammaṃ, kallaṃ nu taṃ samanupassituṃ- ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ bhante.” “Viññāṇaṃ niccaṃ vā aniccaṃ vāti? [PTS125] “Aniccaṃ bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ viparināmadhammaṃ, kallaṃ nu taṃ samanupassituṃ -‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ bhante.”
(16) “Tasmātiha, susima, yaṃ kiñci rūpaṃ atītānāgata- paccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi na meso attā’ti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgata- paccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā ‘netaṃ mama, nesohamasmi, na me so attā’ti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci saññā …pe…ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā ‘netaṃ mama,
它们：『此是我所，我是此，此是我的自我』？「尊者！不适合」
(14).「受是常或无常？」「尊者！是无常。」「凡无常者是苦或是乐？」「尊者！是苦。」「对于无常、苦、具变异性质者，适合这样观它们：『此是我所，我是此，此是我的自我』？「尊者！不适合」
(15).「想是常或无常？」「尊者！是无常。」……「行是常或无常？」「尊者！是无常。」「凡无常者是苦或是乐？」「尊者！是苦。」「对于无常、苦、具变异性质者，适合这样观它们：『此是我所，我是此，此是我的自我』？「尊者！不适合」「识是常或无常？」「尊者！是无常。」「凡无常者是苦或是乐？」「尊者！是苦。」「对于无常、苦、具变异性质者，适合这样观它们：『此是我所，我是此，此是我的自我』？」「尊者！不适合」
(16).「须深！对于一切色，或过去、或未来、或现在、或内、或外、或粗、或细、或劣、或胜、或远、或近，应以正慧如实地了知：『此非我所，我非此，此非我的自我』。对于一切受，或过去、或未来、或现在、或内、或外、或粗、或细、或劣、或胜、或远、或近，应以正慧如实地了知：『此非我所，我非此，此非我的自我』。……想……。对于一切行，或过去、或未来、或现在、或内、或外、或粗、或细、或劣、或胜、或远、
nesohamasmi, na meso attā’ti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yaṃ kiñci viññāṇaṃ atītānāgata- paccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na me so attā’ti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
(17) “Evaṃ passaṃ, susima, sutavā ariyasāvako rūpasmimpi 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 pajānāti.
(18) “‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti?[24] “Evaṃ, bhante.” “‘Bhavapaccayā jātī’ti, susima, passasī”ti? “Evaṃ, bhante.” “‘Upādānapaccayā bhavo’ti, susima, passasī”ti? “Evaṃ, bhante.” [PTS Page 126] “‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti? “Evaṃ, bhante.” “‘Vedanāpaccavā taṇhā’ti …Phassapaccayā vedanā’ti…Saḷāyatanapaccayā phasso’ti…Nāmarūpapaccayā saḷāyatanan’ti…Viññāṇapaccayā nāmarūpan’ti…Saṅkhārapaccayā viññāṇan’ti…Avijjāpaccayā saṅkhārā’ti susima, passasī”ti? “Evaṃ bhante.”
或近，应以正慧如实地了知：『此非我所，我非此，此非我的自我』。」对于一切识，或过去、或未来、或现在、或内、或外、或粗、或细、或劣、或胜、或远、或近，应以正慧如实地了知：『此非我所，我非此，此非我的自我』。」
(17).「须深！如是见时，多闻圣弟子，于色厌离，于受厌离，于想厌离，于行厌离，于识厌离。厌离时，离贪。离贪故，解脱。解脱时，了知：「解脱已」。他知道：『生已尽，梵行已立，应作皆办，不复此有。』」
(18).「须深！你见到：『生缘故，有老死』？」[25]*12「是的！尊者」「须深！你见到：『有缘故，有生』？」「是的！尊者」「须深！你见到：『取缘故，有有』？」「是的！尊者」「须深！你见到：『爱缘故，有取』？」「是的！尊者」「须深！你见到：『受缘故，有爱』？……『触缘故，有受』？……『六入缘故，有触』？…『名色缘故，有六入』？……『识缘故，有名色』？……『行缘故，有识』？……须深！你见到：『无明缘故，有行』？」「是的！尊者」。
(19) “‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti? “Evaṃ bhante.” “‘Bhavanirodhā jātinirodho’ti, susima, passasī”ti? “Evaṃ bhante.” “Upādānanirodhā bhavanirodhoti… Taṇhānirodhā upādānanirodhoti…Vedanānirodhā taṇhānirodhoti…Phassanirodhā vedanānirodhoti…Saḷāyatananirodhā phassanirodhoti… Nāmarūpanirodhā saḷāyatananirodhoti… Viññāṇanirodhā nāmarūpanirodhoti… Saṅkhāranirodhā viññāṇanirodhoti… Avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti? “Evaṃ bhante.”
(20) “Api pana tvaṃ susima,[26] evaṃ jānanto evaṃ passanto anekavihitaṃ iddhividhaṃ paccanubhosi – ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṃ vattesī”ti? “No hetaṃ, bhante.”
(21) “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusakāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti? [PTS 127 ] “No hetaṃ bhante.”
(19).「须深！你见到：『生灭故，老死灭』？」「是的！尊者」「须深！你见到：『有灭故，生灭』？」「是的！尊者」「须深！你见：『取灭故，有灭』？……『爱灭故，取灭』……『受灭故，爱灭』……『触灭故，受灭』？……『六入灭故，触灭』？……『名色灭故，六入灭』？……『识灭故，名色灭』？……『行灭故，识灭』？……「须深！你见到：『无明灭故，行灭』？」「是的！尊者」。
