經號:   
   (AN.5.76 更新)
增支部5集76經/戰士經第二(莊春江譯)
  「比丘們!現在世間中存在這五種戰士,哪五種呢?
  比丘們!這裡,某些戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方殺他、處死他,比丘們!這裡,有像這樣的戰士,比丘們!這是現在世間中存在的第一種戰士。
  再者,比丘們!這裡,某些戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們撤走他,撤走後帶向親戚,當被帶向親戚時,未到達親戚處,在途中死了,比丘們!這裡,有像這樣的戰士,比丘們!這是現在世間中存在的第二種戰士。
  再者,比丘們!這裡,某些戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們撤走他,撤走後帶向親戚,親戚看護、照顧他,當被親戚看護、照顧時,他因為那疾病死了,比丘們!這裡,有像這樣的戰士,比丘們!這是現在世間中存在的第三種戰士。
  再者,比丘們!這裡,某些戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們撤走他,撤走後帶向親戚,親戚看護、照顧他,當被親戚看護、照顧時,他從那疾病復原了,比丘們!這裡,有像這樣的戰士,比丘們!這是現在世間中存在的第四種戰士。
  再者,比丘們!這裡,某些戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,他征服那個戰場後,為戰場上的勝利者,住於那個戰場的前頭,比丘們!這裡,有像這樣的戰士,比丘們!這是現在世間中存在的第五種戰士。
  比丘們!現在世間中存在這五種戰士。
  同樣的,比丘們!現在比丘中存在這五種戰士譬喻的人,哪五種呢?
  比丘們!這裡,比丘依止某村落或城鎮而住,他在午前時穿好衣服後,取衣鉢,以身未守護、以語未守護、以心未守護,以念未現起,以諸根未防護,為了托鉢進入該村落或城鎮,在那裡,他看見輕浮衣著或輕浮穿著的女人;看見那個輕浮衣著或輕浮穿著的女人後,貪使他的心墮落;他以貪使心墮落而沒放棄學、不顯露學的薄弱後,從事婬欲法,比丘們!猶如戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方殺他、處死他,比丘們!我說這個人像這樣的譬喻。比丘們!這裡,有像這樣的一類人,比丘們!這是現在比丘中存在的第一種戰士譬喻的人。
  再者,比丘們!這裡,比丘依止某村落或城鎮而住,他在午前時穿好衣服後,取衣鉢,以身未守護、以語未守護、以心未守護,以念未現起,以諸根未防護,為了托鉢進入該村落或城鎮,在那裡,他看見輕浮衣著或輕浮穿著的女人;看見那個輕浮衣著或輕浮穿著的女人後,貪使他的心墮落,身被遍燒後心被遍燒,他這麼想:『讓我[回]去僧園後,告訴比丘們:「學友們!我被貪纏縛、被貪征服,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。」』當[回]去僧園時,或者未到達僧園,在途中他顯露學的薄弱後,放棄學而後還俗,比丘們!猶如戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們移走他,撤走後帶向親戚,當被帶向親戚時,未到達親戚處,在途中死了,比丘們!我說這個人像這樣的譬喻。比丘們!這裡,有像這樣的一類人,比丘們!這是現在比丘中存在的第二種戰士譬喻的人。
  再者,比丘們!這裡,比丘依止某村落或城鎮而住,他在午前時穿好衣服後,取衣鉢,以身未守護、以語未守護、以心未守護,以念未現起,以諸根未防護,為了托鉢進入該村落或城鎮,在那裡,他看見輕浮衣著或輕浮穿著的女人;看見那個輕浮衣著或輕浮穿著的女人後,貪使他的心墮落,身被遍燒後心被遍燒,他這麼想:『讓我[回]去僧園後,告訴比丘們:「學友們!我被貪纏縛、被貪征服,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。」』他[回]去僧園後,告訴比丘們:『學友們!我被貪纏縛、被貪征服,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。』他的同梵行者教誡、訓誡他:『世尊說:欲是少樂味、多苦、多愁的,在那裡有更多過患;世尊說:欲如骨骸而多苦、多絕望,在這裡有更多過患;世尊說:欲如肉塊而多苦、多絕望,在這裡有更多過患;世尊說:欲如草炬而多苦、多絕望,在這裡有更多過患;世尊說:欲如炭火坑而多苦、多絕望,在這裡有更多過患;世尊說:欲如夢而多苦、多絕望,在這裡有更多過患;世尊說:欲如借用物而多苦、多絕望,在這裡有更多過患;世尊說:欲如樹果而多苦、多絕望,在這裡有更多過患;世尊說:欲如屠宰場而多苦、多絕望,在這裡有更多過患;世尊說:欲如劍戟而多苦、多絕望,在這裡有更多過患;世尊說:欲如蛇頭而多苦、多絕望,在這裡有更多過患,請尊者在梵行中歡喜吧,尊者不要顯露學的薄弱後,放棄學而後還俗。』當被同梵行者這麼教誡、訓誡時,他這麼說:『學友們!即使世尊說:欲是少樂味、多苦、多愁的,在那裡有更多過患,但,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。』他顯露學的薄弱後,放棄學而後還俗,比丘們!猶如戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們撤走他,撤走後帶向親戚,親戚看護、照顧他,當被親戚看護、照顧時,他因為那疾病死了,比丘們!我說這個人像這樣的譬喻。比丘們!這裡,有像這樣的一類人,比丘們!這是現在比丘中存在的第三種戰士譬喻的人。
  再者,比丘們!這裡,比丘依止某村落或城鎮而住,他在午前時穿好衣服後,取衣鉢,以身未守護、以語未守護、以心未守護,以念未現起,以諸根未防護,為了托鉢進入該村落或城鎮,在那裡,他看見輕浮衣著或輕浮穿著的女人;看見那個輕浮衣著或輕浮穿著的女人後,貪使他的心墮落,身被遍燒後心被遍燒,他這麼想:『讓我[回]去僧園後,告訴比丘們:「學友們!我被貪纏縛、被貪征服,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。」』他[回]去僧園後,告訴比丘們:『學友們!我被貪纏縛、被貪征服,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。』他的同梵行者教誡、訓誡他:『世尊說:欲是少樂味、多苦、多愁的,在那裡有更多過患;世尊說:欲如骨骸而多苦、多絕望,在這裡有更多過患;世尊說:欲如肉塊……(中略)世尊說:欲如草炬……世尊說:欲如炭火坑……世尊說:欲如夢……世尊說:欲如借用物……世尊說:欲如樹果……世尊說:欲如屠宰場……世尊說:欲如劍戟……世尊說:欲如蛇頭而多苦、多絕望,在這裡有更多過患,請尊者在梵行中歡喜吧,尊者不要顯露學的薄弱後,放棄學而後還俗。』當被同梵行者這麼教誡、訓誡時,他這麼說:『學友們!我將竭力,學友們!我將努力,學友們!我將歡喜,學友們!現在,我不顯露學的薄弱後,放棄學而後還俗。』比丘們!猶如戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們撤走他,撤走後帶向親戚,親戚看護、照顧他,當被親戚看護、照顧時,他從那疾病復原了,比丘們!我說這個人像這樣的譬喻。比丘們!這裡,有像這樣的一類人,比丘們!這是現在比丘中存在的第四種戰士譬喻的人。
  再者,比丘們!這裡,比丘依止某村落或城鎮而住,他在午前時穿好衣服後,取衣鉢,以身已守護、以語已守護、以心已守護,以念已現起,以諸根已防護,為了托鉢進入該村落或城鎮,他以眼見色後,不成為相的執取者、細相的執取者,因為當住於眼根的不防護時,貪婪、憂之惡不善法會流入,他依其自制而行動,保護眼根,在眼根上達到自制;以耳聽聲音後,……以鼻聞氣味後,……以舌嚐味道後,……以身觸所觸後,……以意識知法後,不成為相的執取者、細相的執取者,因為當住於意根的不防護時,貪婪、憂之惡不善法會流入,他依其自制而行動,保護意根,在意根上達到自制,他食畢,從施食處返回,親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆,他到林野,或到樹下,或到空屋,坐下,盤腿後,挺直身體,建立起面前的念後,他捨斷對世間的貪婪,……(中略)他捨斷這些心的隨雜染慧的減弱五蓋後,從離欲……(中略)第四禪。當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他使心轉向煩惱之滅盡智。他如實了知:『這是苦。』……(中略)不再有這樣[輪迴]的狀態了。』這是他的勝利戰場,比丘們!猶如戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,他征服那個戰場後,有勝利戰場,住於那個戰場的前頭,比丘們!我說這個人像這樣的譬喻。比丘們!這裡,有像這樣的一類人,比丘們!這是現在比丘中存在的第五種戰士譬喻的人。
  比丘們!現在比丘中存在這五種戰士譬喻的人。」
AN.5.76/ 6. Dutiyayodhājīvasuttaṃ
   76. “Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. Tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. Tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.
   “Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame pañca? Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati.
   “Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti– ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ– rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gacchanto appatvāva ārāmaṃ antarāmagge sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.
   “Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti– ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ– rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gantvā bhikkhūnaṃ āroceti– ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.
   “Tamenaṃ sabrahmacārī ovadanti anusāsanti– ‘appassādā āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’”ti.
   “So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha– ‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo; atha kho nevāhaṃ sakkomi brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti. So sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.
   “Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti– ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ– rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gantvā bhikkhūnaṃ āroceti– ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.
   “Tamenaṃ sabrahmacārī ovadanti anusāsanti– ‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā… aṅgārakāsūpamā kāmā vuttā bhagavatā… supinakūpamā kāmā vuttā bhagavatā… yācitakūpamā kāmā vuttā bhagavatā… rukkhaphalūpamā kāmā vuttā bhagavatā… asisūnūpamā kāmā vuttā bhagavatā… sattisūlūpamā kāmā vuttā bhagavatā… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’”ti.
   “So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha– ‘ussahissāmi āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso! Na dānāhaṃ, āvuso, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.
   “Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. So pacchābhattaṃ piṇḍapātapaṭikkanto vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi …pe… catutthaṃ jhānaṃ upasampajja viharati.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti …pe… nāparaṃ itthattāyāti pajānāti”.
   “Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime kho, bhikkhave pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū”ti. Chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「已集合的」(viyūḷhaṃ,另譯為「厚的;已集積的;已整理條列的;已被整備的 」),菩提比丘長老英譯為「騷動;鬥爭」(the fray),坦尼沙羅比丘長老英譯為「厚的」(the thick)。按:《滿足希求》以「因戰爭紮營而住立的」(yuddhasannivesavesena ṭhitaṃ)解說。
  「復原」(vuṭṭhāti,原意為「起來;醒來,返回,痊癒」),菩提比丘長老英譯為「復原」(recovers)。