一切漏经

Sabbāsava Sutta ^↗

14

如是我闻。一时世尊住舍卫国祇树给孤独园。尔时，世尊告诸比丘：「诸比丘！」「大德！」诸比丘答世尊。世尊说：「诸比丘！我将告汝等一切漏的防护方法。汝等谛听，善加作意，我将说法。」「唯然，尊者！」诸比丘答世尊。世尊说：

Evaṃ me sutaṃ— ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati Jetavane Anāthapiṇḍikassa ārāme. Tatra kho Bhagavā bhikkhū āmantesi: “bhikkhavo” ti. “Bhadante” ti te bhikkhū Bhagavato paccassosuṃ. Bhagavā etad avoca: “Sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī” ti. “Evaṃ, bhante” ti kho te bhikkhū Bhagavato paccassosuṃ. Bhagavā etad avoca:

15

「诸比丘！我说对于知者、见者诸漏已尽，非不知者，非不见者。诸比丘！我说知什么、见什么而诸漏已尽？如理作意及不如理作意。诸比丘！对不如理作意者，未生诸漏生起，已生诸漏增长，诸比丘！对如理作意者，未生诸漏不生，已生诸漏灭去。

“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñ ca, bhikkhave, jānato kiñ ca passato āsavānaṃ khayaṃ vadāmi? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave, manasikaroto anuppannā c’eva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā c’eva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

16

「诸比丘！有应以见断的诸漏，有应以防护断的诸漏，有应以受用断的诸漏，有应以忍受断的诸漏，有应以避免断的诸漏，有应以除遣断的诸漏，有应以修习断的诸漏。

Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.

应以见断的诸漏
Dassanā pahātabbāsavā

17

「诸比丘！什么漏应以见断？诸比丘！今有无闻凡夫，未见圣人、未熟习圣人法、于圣人法未修习，未见善人、未熟习善人法、于善人法未修习，不知应作意之法，不知不应作意之法。他作意于不应作意之法，不作意于应作意之法。

Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto — manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.

「诸比丘！什么法不应作意而他作意？诸比丘！凡作意于此法，未生欲漏生起，已生欲漏增长，未生有漏生起，已生有漏增长，未生无明漏生起，已生无明漏增长，此法即不应作意而他作意。

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati — ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.

「诸比丘！什么法应作意而他不作意？诸比丘！凡作意于此法，未生欲漏不生，已生欲漏灭去，未生有漏不生，已生有漏灭去，未生无明漏不生，已生无明漏灭去，此法即应作意而他不作意。

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati — ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.

「因作意于不应作意之法，以及不作意于应作意之法，他的未生诸漏生起，已生诸漏增长。

Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā c’eva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.

18

「他如是不如理作意：

1. 我在过去曾存在否？
2. 我在过去不曾存在否？
3. 我在过去曾是什么？
4. 我在过去曾如何？
5. 成为什么后，我在过去是什么？
6. 我在未来将存在否？
7. 我在未来将不存在吗？
8. 我在未来将是什么？
9. 我在未来将如何？
10. 成为什么后，我在将来将是什么？

或于现在内在起疑：

1. 我存在否？
2. 我不存在否？
3. 我是什么？
4. 我如何？
5. 此有情从何而来？
6. 他将往何处去？此三世十六疑参见清净道论·说度疑清净品第十九

So evaṃ ayoniso manasi karoti:

1. ‘ahosiṃ nu kho ahaṃ atītam addhānaṃ?
2. Na nu kho ahosiṃ atītam addhānaṃ?
3. Kiṃ nu kho ahosiṃ atītam addhānaṃ?
4. Kathaṃ nu kho ahosiṃ atītam addhānaṃ?
5. Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītam addhānaṃ?
6. Bhavissāmi nu kho ahaṃ anāgatam addhānaṃ?
7. Na nu kho bhavissāmi anāgatam addhānaṃ?
8. Kiṃ nu kho bhavissāmi anāgatam addhānaṃ?
9. Kathaṃ nu kho bhavissāmi anāgatam addhānaṃ?
10. Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatam addhānan’ ti?

Etarahi vā paccuppannam addhānaṃ ajjhattaṃ kathaṃkathī hoti:

1. ‘ahaṃ nu kho’smi?
2. No nu kho’smi?
3. Kiṃ nu kho’smi?
4. Kathaṃ nu kho’smi?
5. Ayaṃ nu kho satto kuto āgato?
6. So kuhiṃ gāmī bhavissatī’ ti?

19

「在如是不如理作意后，他就真实且牢固地生起六见中的某一个，

1. 或真实且牢固地生起『我的自我存在』，
2. 或真实且牢固地生起『我的自我不存在』，
3. 或真实且牢固地生起『通过自我，我觉知自我』，
4. 或真实且牢固地生起『通过自我，我觉知无我』，
5. 或真实且牢固地生起『通过无我，我觉知自我』，
6. 或生起如是的见：『那个或语或知的我之自我体验到这样那样的善恶业之果，他恒常、坚固、常住、不变异，将如是永存。』

Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati.

1. ‘Atthi me attā’ ti vā assa saccato thetato diṭṭhi uppajjati;
2. ‘natthi me attā’ ti vā assa saccato thetato diṭṭhi uppajjati;
3. ‘attanā va attānaṃ sañjānāmī’ ti vā assa saccato thetato diṭṭhi uppajjati;
4. ‘attanā va anattānaṃ sañjānāmī’ ti vā assa saccato thetato diṭṭhi uppajjati;
5. ‘anattanā va attānaṃ sañjānāmī’ ti vā assa saccato thetato diṭṭhi uppajjati;
6. atha vā pan’assa evaṃ diṭṭhi hoti: ‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tath’eva ṭhassatī’ ti.

「诸比丘！此即是见、见的丛林、见的荒野、见的骚动、见的动摇、见的结缚。诸比丘！为见的结缚所缚的无闻凡夫不能从生、老、死、忧、悲、苦、忧恼、恼中解脱，我说『他未从苦解脱』。

Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na parimuccati dukkhasmā’ ti vadāmi.

20

「诸比丘！多闻圣弟子得见圣人、熟习圣人法、于圣人法善修习，得见善人、熟习善人法、于善人法善修习，知应作意之法，知不应作意之法。他不作意于不应作意之法，作意于应作意之法。

Sutavā ca kho, bhikkhave, ariyasāvako — ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto — manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.

「诸比丘！什么法不应作意而他不作意？诸比丘！凡作意于此法，未生欲漏生起，已生欲漏增长，未生有漏生起，已生有漏增长，未生无明漏生起，已生无明漏增长，此法即不应作意而他不作意。

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati — ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.

「诸比丘！什么法应作意而他作意？诸比丘！凡作意于此法，未生欲漏不生，已生欲漏灭去，未生有漏不生，已生有漏灭去，未生无明漏不生，已生无明漏灭去，此法即应作意而他不作意。

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati — ime dhammā manasikaraṇīyā ye dhamme manasi karoti.

「因不作意于不应作意之法，以及作意于应作意之法，他的未生诸漏不生，已生诸漏灭去。

Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā c’eva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

21

「他如理作意：『此是苦，此是苦之集，此是苦之灭，此是趣向苦灭之行道。』对于如是如理作意者，三结灭去——有身见、疑、戒禁取。诸比丘！这些即是应以见断的诸漏。

So ‘idaṃ dukkhan’ ti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti — sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.

应以防护断的诸漏
Saṃvarā pahātabbāsavā

22

「诸比丘！什么漏应以防护断？诸比丘！今有比丘经如理省思，防护眼根律仪而住，诸比丘！因之，凡对于不防护眼根律仪而住者会生起的诸漏、恼害、热恼，对于防护眼根律仪而住者则不存在。经如理省思，防护耳根⋯⋯鼻根⋯⋯舌根⋯⋯身根⋯⋯意根而住，诸比丘！因之，凡对于不防护意根律仪而住者会生起的诸漏、恼害、热恼，对于防护意根律仪而住者则不存在。

Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañ hi’ssa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃ sa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati … pe … ghānindriyasaṃvarasaṃvuto viharati … pe … jivhindriyasaṃvarasaṃvuto viharati … pe … kāyindriyasaṃvarasaṃvuto viharati … pe … manindriyasaṃvarasaṃvuto viharati. Yañ hi’ssa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃ sa te āsavā vighātapariḷāhā na honti.

「诸比丘！因之，凡对于不防护律仪而住者会生起的诸漏、恼害、热恼，对于防护律仪而住者则不存在。诸比丘！这些即是应以防护断的诸漏。

Yañ hi’ssa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, saṃvaraṃ saṃvutassa viharato evaṃ sa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.

应以受用断的诸漏
Paṭisevanā pahātabbāsava

23

「诸比丘！什么漏应以受用断？诸比丘！今有比丘经如理省思而受用衣服：『仅为防寒、防暑，防止虻、蚊、风、炎、爬虫之触，仅为遮蔽羞处。』资具依止戒的详细解释参见清净道论·说戒品第一

Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati: ‘yāvad eva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsa-makasa-vātātapa-sarīsapa-samphassānaṃ paṭighātāya, yāvad eva hirikopīna-ppaṭicchādanatthaṃ’.

「经如理省思而受用食物：『不为嬉戏，不为骄慢，不为装饰，不为庄严，仅为此身之住立、存续，为止息伤害，为资益梵行，如是我将灭除旧受，不生新受，我将存活，无过，安住。』雜阿含經 275：飲食知量者，難陀比丘於食繫數，不自高，不放逸，不著色，不著莊嚴，支身而已，任其所得，為止飢渴、修梵行故，故起苦覺令息滅、未起苦覺令不起故，成其崇向故，氣力安樂、無罪聞獨住故。

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati: ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvad eva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.

「经如理省思而受用住所：『仅为防寒、防暑，防止虻、蚊、风、炎、爬虫之触，仅为除遣季节危害及独坐之乐。』

Paṭisaṅkhā yoniso senāsanaṃ paṭisevati: ‘yāvad eva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsa-makasa-vātātapa-sarīsapa-samphassānaṃ paṭighātāya, yāvad eva utuparissaya-vinodana-paṭisallānārāmatthaṃ’.

「经如理省思而受用医药：『仅为防护已生之恼受，而至究竟无害。』

Paṭisaṅkhā yoniso gilānappaccaya-bhesajja-parikkhāraṃ paṭisevati: ‘yāvad eva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’.

「诸比丘！因之，对于不如是受用者会生起的诸漏、恼害、热恼，对于如是受用者则不存在。诸比丘！这些即是应以受用断的诸漏。

Yañ hi’ssa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃ sa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.

应以忍受断的诸漏
Adhivāsanā pahātabbāsava

24

「诸比丘！什么漏应以忍受断？诸比丘！今有比丘经如理省思，忍受寒暑饥渴，忍受虻、蚊、风、炎、爬虫之触，骂詈诽谤之语，已生的身体的苦、重、粗、刺激、不快、不可意、危机生命之受。

Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsa-makasa-vātātapa-sarīsapa-samphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

「诸比丘！因之，对于不如是忍受者会生起的诸漏、恼害、热恼，对于如是忍受者则不存在。诸比丘！这些即是应以忍受断的诸漏。

Yañ hi’ssa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃ sa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.

应以避免断的诸漏
Parivajjanā pahātabbāsava

25

「诸比丘！什么漏应以避免断？诸比丘！今有比丘经如理省思，躲避恶象、恶马、恶牛、恶犬、毒蛇、树墩、荆棘地、沟坑、悬崖、泥沼、沼泽。对坐于非坐处、行于非行处、交接恶友，若有智的同梵行者认为是恶处，他经如理省思而回避此等非坐处、非行处、恶友。

Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañ ca anāsanaṃ tañ ca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.

「诸比丘！因之，对于不如是避免者会生起的诸漏、恼害、热恼，对于如是避免者则不存在。诸比丘！这些即是应以避免断的诸漏。

Yañ hi’ssa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃ sa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.

应以除遣断的诸漏
Vinodanā pahātabbāsava

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「诸比丘！什么漏应以除遣断？诸比丘！今有比丘经如理省思，对已生的欲寻不容忍、舍断、除遣、终结、使其消亡，对已生的嗔寻⋯⋯害寻⋯⋯恶不善法不容忍、舍断、除遣、终结、使其消亡。

Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

「诸比丘！因之，对于不如是除遣者会生起的诸漏、恼害、热恼，对于如是除遣者则不存在。诸比丘！这些即是应以除遣断的诸漏。

Yañ hi’ssa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃ sa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.

应以修习断的诸漏
Bhāvanā pahātabbāsava

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「诸比丘！什么漏应以修习断？诸比丘！今有比丘经如理省思，修习依于远离、依于离欲、依于灭、趣向舍弃的念觉支⋯⋯择法觉支⋯⋯精进觉支⋯⋯喜觉支⋯⋯轻安觉支⋯⋯定觉支⋯⋯舍觉支。

Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti … pe … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

「诸比丘！因之，对于不如是修习者会生起的诸漏、恼害、热恼，对于如是修习者则不存在。诸比丘！这些即是应以修习断的诸漏。

Yañ hi’ssa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃ sa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.

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「诸比丘！只要比丘已断上述七种漏，诸比丘！即称『比丘防护一切漏而住，已断爱，已解结，由慢的完全止息而至苦边』。」

Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; ayaṃ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antam akāsi dukkhassā’” ti.

世尊说此已。诸比丘心满意足，欢喜于世尊之所说。

Idam avoca Bhagavā. Attamanā te bhikkhū Bhagavato bhāsitaṃ abhinandun ti.