經號:   
   (AN.3.61 更新)
增支部3集61經/傷歌邏經(莊春江譯)
  那時,傷歌邏婆羅門去見世尊。抵達後,與世尊互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,傷歌邏婆羅門對世尊這麼說:
  「喬達摩先生!我們婆羅門祭祀牲祭,也令人祭祀[牲祭],喬達摩先生!在那裡,凡祭祀與令人祭祀者,許多身體他們一切都是福德道跡之行道者,即:因為牲祭之故。喬達摩先生!但,凡從在家出家成為非家生活者,他使自己一個人調御,使自己一個人平息使自己一個人般涅槃,這樣,這一個身體他是福德道跡之行道者,即:因為出家之故。」
  「那樣的話,婆羅門!就這情況我要反問你,就依你認為妥當的來回答。婆羅門!你怎麼想:這裡,如來阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀世尊出現於世間,他這麼說:『來!這是道,這是道跡,依之而行,我以證智自作證無上梵行立足處後而宣說:來!你們也像那樣實行,依之而行,你們也以證智自作證無上梵行立足處後,將進入後而住。』像這樣,老師教導這個法,而其他人如實地實行,他們有好幾百、好幾千、好幾十萬。婆羅門!你怎麼想:就像這樣,當存在這樣時,那是一個身體或許多身體的福德道跡呢?即:因為出家之故。」
  「喬達摩先生!就像這樣,當存在這樣時,那是許多身體的福德道跡,即:因為出家之故。」
  當這麼說時,尊者阿難對傷歌邏婆羅門這麼說:
  「婆羅門!對你來說,這二種道跡哪一種道跡較容易、較少殺害,以及較大果、較大效益呢?」
  當這麼說時,傷歌邏婆羅門對尊者阿難這麼說:
  「阿難尊師如喬達摩尊師那樣,這些應該被我尊敬,這些應該被我讚賞。」
  第二次,尊者阿難對傷歌邏婆羅門這麼說:
  「婆羅門!我不這麼問你:『誰應該被你尊敬?誰應該被你讚賞?』婆羅門!我這麼問你:『對你來說,這二種道跡哪一種道跡較容易、較少殺害,以及較大果、較大效益呢?
  第二次,傷歌邏婆羅門對尊者阿難這麼說:
  「阿難尊師如喬達摩尊師那樣,這些應該被我尊敬,這些應該被我讚賞。」
  第三次,尊者阿難對傷歌邏婆羅門這麼說:
  「婆羅門!我不這麼問你:『誰應該被你尊敬?誰應該被你讚賞?』婆羅門!我這麼問你:『對你來說,這二種道跡哪一種道跡較容易、較少殺害,以及較大果、較大效益呢?
  第三次,傷歌邏婆羅門對尊者阿難這麼說:
  「阿難尊師如喬達摩尊師那樣,這些應該被我尊敬,這些應該被我讚賞。」
  那時,世尊這麼想:
  「即使到第三次,傷歌邏婆羅門被阿難如法地問問題,都令他消沈不回覆,讓我使他開解。」
  那時,世尊對傷歌邏婆羅門這麼說:
  「婆羅門!今天,在國王的內宮中,當屬於國王的人共坐集會時,談論中出現了什麼[話題]呢?」
  「喬達摩先生!今天,在國王的內宮中,當屬於國王的人共坐集會時,談論中出現了這個[話題]:『以前比丘比較少,但比較多比丘顯示過人法的神通神變,但,現在比丘比較多,卻比較少比丘顯示過人法的神通神變。』喬達摩先生!今天,在國王的內宮中,當屬於國王的人共坐集會時,談論中出現了這個[話題]。」
  「婆羅門!有這三種神變,哪三種呢?神通神變、記心神變、教誡神變
  婆羅門!什麼是神通神變呢?婆羅門!這裡,某人經驗各種神通:有了一個後變成多個,有了多個後變成一個;現身、隱身;無阻礙地穿牆、穿壘、穿山而行猶如在虛空中;在地中作浮出與潛入猶如在水中;在水上行走不沉沒猶如在地上;以盤腿而坐在空中前進猶如有翅膀的鳥;以手碰觸、撫摸日月這樣大神力、大威力;以身體自在行進直到梵天世界,婆羅門!這被稱為神通神變。
  婆羅門!什麼是記心神變呢?婆羅門!這裡,某人以相而告知:『你的意是這樣,你的意是像這樣,你的心是像這樣[狀態]。』即使他告知許多,都如實不異。
  又,婆羅門!這裡,某人不以相而告知,而聽聞人、非人、天的聲音後告知:『你的意是這樣,你的意是像這樣,你的心是像這樣[狀態]。』即使他告知許多,都如實不異。
  又,婆羅門!這裡,某人不以相而告知,也不聽聞人、非人、天的聲音後告知,而在尋、伺時聽聞尋擴散的聲音後告知:『你的意是這樣,你的意是像這樣,你的心是像這樣[狀態]。』即使他告知許多,都如實不異。
  又,婆羅門!這裡,某人不以相而告知,也不聽聞人、非人、天的聲音後告知,也不在尋、伺時聽聞尋擴散的聲音後告知,而入無尋、無伺定,以心熟知心後了知:『這位先生的意行那樣朝向,這個心[接下來]將直接地尋思到那個尋。』即使他告知許多,都如實不異。婆羅門!這被稱為記心神變。
  婆羅門!什麼是教誡神變呢?婆羅門!這裡,某人這麼教誡:『你們應該這麼尋思,你們不應該這麼尋思;你們應該這麼作意,你們不應該這麼作意;你們應該捨斷這個,你們應該進入後住於這個。』婆羅門!這被稱為教誡神變。
  婆羅門!這是三種神變。婆羅門!對這三種神變,你認為哪一種比較優勝、比較勝妙呢?」
  「喬達摩先生!在那裡,凡這個神變:這裡,某人經驗各種神通:……(中略)以身體自在行進直到梵天世界,喬達摩先生!這裡,只有作這個神變者經驗它,也只有它作用於他,喬達摩先生!這個神變對我來說看起來就像如幻法的樣子
  喬達摩先生!凡這個神變:這裡,某人以相而告知:『你的意是這樣,你的意是像這樣,你的心是像這樣[狀態]。』即使他告知許多,都如實不異。喬達摩先生!這裡,某人不以相而告知,而聽聞人、非人、天的聲音後告知……(中略)也不聽聞人、非人、天的聲音後告知,而在尋、伺時聽聞尋擴散的聲音後告知……(中略)也不在尋、伺時聽聞尋擴散的聲音後告知,而入無尋、無伺定,以心熟知心後了知:『這位先生的意行那樣朝向,這個心[接下來]將直接地尋思到那個尋。』即使他告知許多,都如實不異。喬達摩先生!這裡,只有作這個神變者經驗它,也只有它作用於他,喬達摩先生!這個神變對我來說也看起來就像如幻法的樣子。
  但,喬達摩先生!凡這個神變:這裡,某人這麼教誡:『你們應該這麼尋思,你們不應該這麼尋思;你們應該這麼作意,你們不應該這麼作意;你們應該捨斷這個,你們應該進入後住於這個。』喬達摩先生!對這三種神變來說,我認為這個神變比較優勝、比較勝妙。
  不可思議啊,喬達摩先生!未曾有啊,喬達摩先生!這被喬達摩尊師多麼善說,我們喬達摩尊師具備三種神變:喬達摩尊師經驗各種神通:……(中略)以身體自在行進直到梵天世界。喬達摩尊師入無尋、無伺定,以心熟知心後了知:『這位先生的意行那樣朝向,這個心[接下來]將直接地尋思到那個尋。』喬達摩尊師這麼教誡:『你們應該這麼尋思,你們不應該這麼尋思;你們應該這麼作意,你們不應該這麼作意;你們應該捨斷這個,你們應該進入後住於這個。』」
  「婆羅門!你所說的言語確實是攻擊性的、該被責備的,但我仍要回答你:婆羅門!我經驗各種神通:『……(中略)以身體自在行進直到梵天世界。』婆羅門!我入無尋、無伺定,以心熟知心後了知:『這位先生的意行那樣朝向,這個心[接下來]將直接地尋思到那個尋。』婆羅門!我這麼教誡:『你們應該這麼尋思,你們不應該這麼尋思;你們應該這麼作意,你們不應該這麼作意;你們應該捨斷這個,你們應該進入後住於這個。』」
  「喬達摩先生!但,除了喬達摩尊師之外,有其他一位比丘也具備這三種神變嗎?」
  「婆羅門!不只一百位,不只二百位,不只三百位,不只四百位,不只五百位,而是更多比丘具備這三種神變。」
  「喬達摩先生!但,那些比丘現在住在哪裡呢?」
  「婆羅門!就在這裡的比丘僧團中。」
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被喬達摩尊師以種種法門說明。我歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起終生歸依。」
  婆羅門品第一,其攝頌
  「二則婆羅門與某位,遊行者與達涅槃,
   壞滅、婆蹉、低葛那,索尼、傷歌邏。」
AN.3.61/ 10. Saṅgāravasuttaṃ
   61. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca– “mayamassu, bho gotama, brāhmaṇā nāma. Yaññaṃ yajāmapi yajāpemapi. Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ. Yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇan”ti.
   “Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So evamāha– ‘ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi; etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Iti ayañceva satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.
   “Taṃ kiṃ maññasi, brāhmaṇa, iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇan”ti? “Iccāyampi, bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇan”ti.
   Evaṃ vutte āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca– “imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā”ti? Evaṃ vutte saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā”ti.
   Dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – “na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi– ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi– ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti? Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca– “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā”ti.
   Tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – “na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi– ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi– ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti? Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca– “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā”ti.
   Atha kho bhagavato etadahosi– “yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti no vissajjeti. Yaṃnūnāhaṃ parimoceyyan”ti. Atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca– “kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti? “Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi– ‘pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī’ti. Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti.
   “Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ anusāsanīpāṭihāriyaṃ. Katamañca, brāhmaṇa, iddhipāṭihāriyaṃ? Idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti– ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti’. Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ
   “Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco nimittena ādisati– ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.
   “Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati– ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.
   “Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati– ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.
   “Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti– ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.
   “Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ? Idha, brāhmaṇa ekacco evamanusāsati– ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ. Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. Imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā”ti?
   “Tatra, bho gotama, yadidaṃ pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti …pe… yāva brāhmalokāpi kāyena vasaṃ vatteti, idaṃ, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.
   “Yampidaṃ bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati– ‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati …pe… napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati …pe… napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.
   “Yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati– ‘evaṃ vitakketha mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca.
   “Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema. Bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṃ vatteti, bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti– ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Bhavañhi gotamo evamanusāsati– ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.
   “Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṃ byākarissāmi. Ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi …pe… yāva brahmalokāpi kāyena vasaṃ vattemi. Ahañhi brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi– ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Ahañhi, brāhmaṇa, evamanusāsāmi– ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.
   “Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti? “Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti. “Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī”ti? “Imasmiṃyeva kho, brāhmaṇa, bhikkhusaṅghe”ti.
   “Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dasamaṃ.
   Brāhmaṇavaggo paṭhamo.
   Tassuddānaṃ–
   Dve brāhmaṇā caññataro, paribbājakena nibbutaṃ;
   Palokavaccho tikaṇṇo, soṇi saṅgāravena cāti.
漢巴經文比對(莊春江作):
  「教作齋(MA.143)」,南傳作「也令人祭祀[牲祭]」(yajāpemapi),菩提比丘長老英譯為「責成他人祭祀」(enjoin others to offer sacrifices)。
  「福跡(MA.143)」,南傳作「福德道跡」(puññappaṭipadaṃ),菩提比丘長老英譯為「功績的實行」(a meritorious practice)。
  「以因齋故(MA.143)」,南傳作「因為牲祭之故」(yaññādhikaraṇaṃ),菩提比丘長老英譯為「一個人基於祭祀」(one based on sacrifice)。
  「自息止(MA.143)」,南傳作「使自己一個人平息」(ekamattānaṃ sameti),菩提比丘長老英譯為「只他自己平靜」(calms only himself)。
  「自滅訖(MA.143)」,南傳作「使自己一個人般涅槃」(ekamattānaṃ parinibbāpeti),菩提比丘長老英譯為「只導向自己涅槃」(leads to Nibbāna only himself)。
  「以他相占他意(MA.143);以想觀察他心爾趣(DA.18)」,南傳作「以相而告知」(nimittena ādisati),菩提比丘長老英譯為「以線索宣稱」(by means of clue, declares, AN.3.61),Maurice Walshe先生英譯為「以可見的形跡」(by a visible sign, DN.28)。按:《吉祥悅意》等說,以前來的相(āgatanimittena, AN.3.61/DN.28)、離去的相、住立的相說:「它這是這個名字。」長老說,這就是現代說的「身體語言(body language)」。
  「他念、他思(MA.143)」,南傳作「在尋、伺時」(vitakkayato vicārayato),菩提比丘長老英譯為「當一個人在想與檢查[某事]時」(as one is thinking and examining [some matter], AN.3.61),Maurice Walshe先生英譯為「以應用一個人的心」(by applying one's mind, DN.28)。
  「聲(MA.143)」,南傳作「尋擴散的聲音」(vitakkavipphārasaddaṃ),Maurice Walshe先生英譯為「請聽某種聲音傳達」(attending to something conveyed by sound, DN.28),菩提比丘長老英譯為「心思擴散(傳播)的聲音」(the sound of the diffusion of thought, AN.3.61)。按:《吉祥悅意》、《滿足希求》都以「因尋擴散而生起的喃喃(vippalapantānaṃ)、睡眠放逸等(suttapamattādīnaṃ)的聲音」解說,長老說,這應該是尋(思想)發出的細微聲音(subtle sounds),而非嘴巴說的。
  「許多身體」(anekasārīrikaṃ, aneka-sārīrika),菩提比丘長老英譯為「許多人」(many people)。
  「梵行立足處」(brahmacariyogadhaṃ),菩提比丘長老英譯為「立足於聖潔的生活」(Grounded upon the holy life, SN.55.2),或「精神生活中的頂點」(culmination of the spiritual life, AN.3.61)。按:《滿足希求》說,這是指「阿羅漢道(arahattamaggasaṅkhātassa)、涅槃(nibbānaṃ)」。
  「較容易」(khamati appatthatarā,逐字譯為「容忍-少+惱」),菩提比丘長老英譯為「較為單純;較為簡單」(more as being simpler)。
  「(將)尋思到那個尋」(amuṃ nāma vitakkaṃ vitakkessatīti),Maurice Walshe先生英譯為「他的心思將轉向那件事」(his thought will turn to that thing, DN.28),菩提比丘長老英譯為「將想這個心思」(will think this thought)。
  「如幻法的樣子」(māyāsahadhammarūpaṃ),菩提比丘長老英譯為「就像魔法把戲」(like a magical trick)。
  「持」(dhārema,另譯為「保持;憶持;接受」),菩提比丘長老英譯為「認為」(consider)。