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Tassa adukkhamasukhānusāri viññāṇaṁ hoti adukkhamasukhassādagadhitaṁ adukkhamasukhassādavinibandhaṁ adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. Evaṁ kho, āvuso, ajjhattaṁ saṇṭhitanti vuccati. Kathañcāvuso, ajjhattaṁ asaṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na viv
When consciousness follows after that neutral feeling—tied, attached, and fettered to gratification in that neutral feeling—the mind is said to be stuck internally. That’s how it is said to be stuck internally. And how is it said to be not stuck internally? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
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Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo— ayaṁ, bhikkhave, micchāsaṅkappo. Katamo ca, bhikkhave, sammāsaṅkappo? Sammāsaṅkappampahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo: ‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’. Katamo c
Thoughts of sensuality, of malice, and of cruelty. This is wrong thought. And what is right thought? Right thought is twofold, I say. There is right thought that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right thought that is noble, undefiled, transcendent, a factor of the path. And what is right thought that is accompanied by defilements, partakes of good deeds, and ripens in attachments? Thoughts of renunciation, good will, and harmlessness.
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Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati. “uddesavibhaṅgaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: Kathañcāvuso, anupādā paritassanā hoti? saṅkhāre … viññāṇaṁ attato samanupassati viññāṇavant
When consciousness does not follow after that neutral feeling—not tied, attached, and fettered to gratification in that neutral feeling—the mind is said to be not stuck internally. That’s how it is said to be not stuck internally. “Mendicants, I shall teach you a summary recital and its analysis. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: And how is it anxious because of grasping? choices … consciousness as self, self as having consciousness,
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ayaṁ, bhikkhave, micchāvācā. Katamā ca, bhikkhave, sammāvācā? Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. “ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessām
This is wrong speech. And what is right speech? Right speech is twofold, I say. There is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right speech that is noble, undefiled, transcendent, a factor of the path. And what is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments? The refraining from lying, divisive speech, harsh speech, and talking nonsense. This is right speech that is ac
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Micchākammantaṁ ‘micchākammanto’ti pajānāti, sammākammantaṁ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchākammanto? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro— ayaṁ, bhikkhave, micchākammanto. Katamo ca, bhikkhave, sammākammanto? Sammākammantampahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo u
When you understand wrong action as wrong action and right action as right action, that’s your right view. And what is wrong action? Killing living creatures, stealing, and sexual misconduct. This is wrong action. And what is right action? Right action is twofold, I say. There is right action that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right action that is noble, undefiled, transcendent, a factor of the path. And what is right action that i
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mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti. Ettāvatāpi kho
mind is intact internally, so long as exterior ideas don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness. Though the mind is intact internally and exterior ideas come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness. The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering. Giving up and
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atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti— ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī— ayaṁ, bhikkhave, sammāā
And there is right livelihood that is noble, undefiled, transcendent, a factor of the path. And what is right livelihood that is accompanied by defilements, partakes of good deeds, and ripens in attachments? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is right livelihood that is accompanied by defilements. And what is right livelihood that is noble, undefiled, transcendent, a factor of the path? It’s the desisting, abstaining, abstinence, and
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Tuyhañhi, pāpima, evaṁ hoti: “esopi me assa hatthagato, esopi me assa vasaṅgato”ti. Ahaṁ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti. Evaṁ vutte, bhikkhave, bako brahmā maṁ etadavoca: Sace āpaṁ … tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ …
And you think, “Maybe this one, too, has fallen into my hands; maybe he’s under my sway!” But I haven’t fallen into your hands; I’m not under your sway.’ When I had spoken, Baka the Divinity said to me, If you attach to water … fire … air … creatures … gods … the Progenitor …
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“evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti. Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi: “sace pathaviṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. Sace āpaṁ … tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṁ, brahme, gatiñca pajānāmi, jutiñca pajānāmi:
“That’s how powerful is Baka the Divinity, how illustrious and mighty.”’ ‘But in what way do you understand my range and my light?’ if I attach to earth, I will lie close to you, in your domain, subject to your will, and expendable. If I attach to water … fire … air … creatures … gods … the Progenitor … the Divinity, I will lie close to you, in your domain, subject to your will, and expendable. And in addition, Divinity, I understand your range and your light:
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Paṭisotagāmiṁ nipuṇaṁ, gambhīraṁ duddasaṁ aṇuṁ; Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti. Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāya. ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbas
It goes against the stream, subtle, deep, obscure, and very fine. Those besotted by greed cannot see, for they’re shrouded in a mass of darkness.’ And as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma. ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging, they love it and enjoy it. It’s hard for them to see this topic; that
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amosadhammaṁ nibbānaṁ. Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā. Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ— sabbūpadhipaṭinissaggo. Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Tasseva kho pana pubbe aviddasu
that which has an undeceptive nature—extinguishment. In their ignorance, they used to acquire attachments. Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future. Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity. For this is the ultimate noble generosity, namely, letting go of all attachments. In their ignorance, they used to be covetous, full of desire and lust. That has been cut off at the root,
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tesamayaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti. ‘sabbaṁ me khamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me nakkhamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me khamatī’ti tesamayaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya s
is far from greed, bondage, approving, attachment, and grasping.” ‘Everything is acceptable to me.’ There are some ascetics and brahmins who have this doctrine and view: ‘Nothing is acceptable to me.’ There are some ascetics and brahmins who have this doctrine and view: ‘Some things are acceptable to me and some things are not.’ Regarding this, the view of the ascetics and brahmins to whom everything is acceptable is close to greed, bondage, approving, attachment, and grasping. The view of the a
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“ukkaṁseti me bhavaṁ gotamo diṭṭhigataṁ, samukkaṁseti me bhavaṁ gotamo diṭṭhigatan”ti. “Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti. Yā hi tesaṁ khamati sāyaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṁ nakkhamati sāyaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Tatraggivessana, ye te sa
“Worthy Gotama commends my conviction! He recommends my conviction!” “Now, regarding the ascetics and brahmins to whom some things are acceptable and some things are not. Their view of what is acceptable is close to greed, bondage, approving, attachment, and grasping. Their view of what is not acceptable is far from greed, bondage, approving, attachment, and grasping. When it comes to the view of the ascetics and brahmins to whom and an ascetic or brahmin to whom some things are acceptable and s
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Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi. Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ— imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi. Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi. Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ— imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi. Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. evampissa na hoti. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. T
In three cases I say that meat may not be eaten: it’s seen, heard, or suspected. These are three cases in which meat may not be eaten. In three cases I say that meat may be eaten: it’s not seen, heard, or suspected. These are three cases in which meat may be eaten. Take the case of a mendicant living supported by a town or village. They don’t think that. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. What do you think, Jīvaka?
⚠ 出家者向けの文脈
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Sāvatthinidānaṁ. Tatra kho bhagavā udānaṁ udānesi: “‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti. Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “yathā kathaṁ pana, bhante, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti? Kathaṁ pana, bhante, jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti? “Idha, bhikkhu, assutavā puthujjano at
At Sāvatthī. There the Buddha expressed this heartfelt sentiment: “‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ A mendicant who makes such a resolution can cut off the lower fetters.” When he said this, one of the mendicants asked the Buddha, “But sir, how can a mendicant who makes such a resolution cut off the lower fetters?” But how are they to know and see in order to end the defilements without delay?” “Mendicant, an unlearned ordinary person worries
舎衛城にて。かの地において、世尊はこの感懐を述べられた。「『それは存在しないかもしれず、それは我がものでないかもしれない。それは存在しないであろう、そして我がものとはならないであろう』。このように決意した比丘は、下分結を断ち切ることができる。」
世尊がこのように説かれると、一人の比丘が世尊に問うた。「しかし、尊師よ、このように決意した比丘が、いかにして下分結を断ち切ることができるのでしょうか。また、諸漏を速やかに滅尽せんがために、いかに知り、いかに見るべきでありましょうか。」
「比丘よ、聞法なき凡夫は憂慮する――」
⚠ 出家者向けの文脈
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Sāvatthinidānaṁ. “Rūpaṁ, bhikkhave, ādittaṁ, vedanā ādittā, saññā ādittā, saṅkhārā ādittā, viññāṇaṁ ādittaṁ. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
At Sāvatthī. “Mendicants, form, feeling, perception, choices, and consciousness are burning. Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
舎衛城にて。
「比丘たちよ、色・受・想・行・識は、燃えさかっておる。このことを見て、多聞の聖なる弟子は、色・受・想・行・識に対して厭離の心を生ずる。厭離するがゆえに、貪欲は褪せ去る。貪欲が褪せ去るとき、解脱が成就される。解脱が成就されたとき、解脱せりという智が生ずる。そして次のように了知する。『生は尽き、梵行は完成され、なすべきことはすでになされた。もはやこの境地において、来世の生はない』と。」
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Sāvatthinidānaṁ. Yāyaṁ taṇhā ponobhavikā …pe… ayaṁ vuccati, bhikkhave, sakkāyasamudayo. Katamo ca, bhikkhave, sakkāyanirodho? Yo tassāyeva taṇhāya …pe… ayaṁ vuccati, bhikkhave, sakkāyanirodho. Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti. “Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṁ. Taṁ suṇātha
At Sāvatthī. It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the origin of substantial reality. And what is the cessation of substantial reality? It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called th
舎衛城にて。未来の生へと導く渇愛、それは歓喜と貪欲とが混じり合い、至るところに快楽を求めて止まぬものである。すなわち、欲愛、有愛、そして無有愛である。これを蘊の集起と呼ぶ。では、蘊の滅とは何か。それは、まさにその渇愛が余すところなく離欲・滅尽し、これを捨て去り、手放し、解放し、執着せざることである。これを蘊の滅と呼ぶ。
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趣旨一致
長
Sāvatthinidānaṁ. “Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti.
At Sāvatthī. “Mendicants, you should give up any desire, greed, relishing, and craving for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
舎衛城にて。「比丘たちよ、色に対するいかなる欲望、貪欲、味著、渇愛をも捨て去るべきである。そのようにして、その色は捨て去られ、根を断ち切られ、多羅樹の切り株のごとくなされ、滅尽せしめられ、未来に再び生ずることのできぬものとなるであろう。受……想……行……識に対するいかなる欲望、貪欲、味著、渇愛をも捨て去るべきである。そのようにして、その識は捨て去られ、根を断ち切られ、多羅樹の切り株のごとくなされ、滅尽せしめられ、未来に再び生ずることのできぬものとなるであろう。」
執着
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. viññāṇaṁ saṁyojaniyo dhammo; yo tattha chandarāgo, taṁ tattha saṁyojanaṁ. Ime vuccanti, bhikkhave, saṁyojaniyā dhammā, idaṁ saṁyojanan”ti. “Saṁyojaniye ca, bhikkhave, dhamme desessāmi saṁyojanañca. Taṁ suṇātha. Katame ca, bhikkhave, saṁyojaniyā dhammā, katamaṁ saṁyojanaṁ? Rūpaṁ, bhikkhave, saṁyojaniyo dhammo; yo tattha chandarāgo, taṁ tattha saṁyojanaṁ. Vedanā …pe… saññā … saṅkhārā …
At Sāvatthī. Consciousness is something that tightens the fetters. The desire and greed for it is the fetter. These are called the things that tighten the fetters, and this is the fetter.” “Mendicants, I will teach you the things that tighten the fetters, and the fetter. Listen … What are the things that tighten the fetters? And what is the fetter? Form is something that tightens the fetters. The desire and greed for it is the fetter. Feeling … Perception … Choices …
舎衛城にて。
「比丘たちよ、我は汝らに、結縛を生ぜしめるものと、結縛そのものとを説かん。よく聴くがよい……
結縛を生ぜしめるものとは何か。また、結縛とは何か。
色（しき）は、結縛を生ぜしめるものなり。それに対する欲貪（よくとん）こそが、結縛なり。受（じゅ）もまた、結縛を生ぜしめるものなり。想（そう）もまた、結縛を生ぜしめるものなり。行（ぎょう）もまた、結縛を生ぜしめるものなり。識（しき）は、結縛を生ぜしめるものなり。それに対する欲貪こそが、結縛なり。
これらを、結縛を生ぜしめるものと名づけ、これを結縛と名づくるなり。」
執着
相応部経典
趣旨一致
長
Sāvatthinidānaṁ. viññāṇaṁ upādāniyo dhammo; yo tattha chandarāgo, taṁ tattha upādānaṁ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṁ upādānan”ti. “Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṁ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamaṁ upādānaṁ? Rūpaṁ, bhikkhave, upādāniyo dhammo, yo tattha chandarāgo, taṁ tattha upādānaṁ. Vedanā …pe… saññā … saṅkhārā …
At Sāvatthī. Consciousness is something that fuels grasping. The desire and greed for it is the grasping. These are called the things that fuel grasping, and this is the grasping.” “Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen … What are the things that fuel grasping? And what is the grasping? Form is something that fuels grasping. The desire and greed for it is the grasping. Feeling … Perception … Choices …
舎衛城にて。
「比丘たちよ、我は今、取の所縁となるものと、取そのものとを説かん。よく聴くがよい……
取の所縁となるものとは何か。そして取とは何か。
色は取の所縁となるものなり。それに対する欲と貪とが、すなわち取である。受もまた然り……想もまた然り……行もまた然り……識は取の所縁となるものなり。それに対する欲と貪とが、すなわち取である。
これらを取の所縁となるものと名づけ、これを取と名づくるなり。」
経典データの出典: SuttaCentral（CC0ライセンス）