經號:   
   (AN.10.84 更新)
增支部10集84經/記說經(莊春江譯)
  在那裡,尊者大目揵連召喚比丘們:「比丘學友們!」
  「學友!」那些比丘回答尊者大目揵連。
  尊者大目揵連說這個:
  「學友們!這裡,比丘記說完全智:『出生已盡梵行已完成應該被作的已作不再有此處[輪迴]的狀態。』有禪定、熟練等至、熟練他心、熟練他心法門的如來或如來弟子審問、質問、追究他,當他被有禪定、熟練等至、熟練他心、熟練他心法門的如來或如來弟子審問、質問、追究時,他來到空虛、區別、不幸、災難、不幸與災難。
  有禪定、熟練等至、熟練他心、熟練他心法門的如來或如來弟子 這樣對他以心熟知心後作意:『為何這位尊者記說完全智:「出生已盡,梵行已完成,應該被作的已作,不再有此處[輪迴]的狀態。」呢?』
  有禪定、熟練等至、熟練他心、熟練他心法門的如來或如來弟子 這樣對他以心熟知心後知道:『這位尊者是有憤怒者,住於心多被憤怒纏住,但,憤怒纏在被如來教導的法、律中,這是退失。』
  『這位尊者是怨恨者,住於心多被怨恨纏住,但,怨恨纏在被如來教導的法、律中,這是退失。』
  『這位尊者是藏惡者,住於心多被藏惡纏住,但,藏惡纏在被如來教導的法、律中,這是退失。』
  『這位尊者是專橫者,住於心多被專橫纏住,但,專橫纏在被如來教導的法、律中,這是退失。』
  『這位尊者是嫉妒者,住於心多被嫉妒纏住,但,嫉妒纏在被如來教導的法、律中,這是退失。』
  『這位尊者是慳吝者,住於心多被慳吝纏住,但,慳吝纏在被如來教導的法、律中,這是退失。』
  『這位尊者是偽詐者,住於心多被偽詐纏住,但,偽詐纏在被如來教導的法、律中,這是退失。』
  『這位尊者是狡猾者,住於心多被狡猾纏住,但,狡猾纏在被如來教導的法、律中,這是退失。』
  『這位尊者是惡欲求者,住於心多被惡欲求纏住,但,惡欲求纏在被如來教導的法、律中,這是退失。』
  『這位尊者在有更應該作的事上以低量的勝智停留在終結的中途,但,停留在終結的中途在被如來教導的法、律中,這是退失。』
  學友們!確實,『這位比丘在這十法上未捨斷,在這法、律中來到成長、增長、成滿。』這不存在可能性;學友們!確實,『這位比丘在這十法上捨斷後,在這法、律中來到成長、增長、成滿。』這存在可能性。」
AN.10.84/ 4. Byākaraṇasuttaṃ
   84. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi– “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca–
   “Idhāvuso, bhikkhu aññaṃ byākaroti– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.
   “Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti– ‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti– khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?
   “Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti–
   ‘Kodhano kho ayamāyasmā; kodhapariyuṭṭhitena cetasā bahulaṃ viharati. Kodhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
   ‘Upanāhī kho pana ayamāyasmā; upanāhapariyuṭṭhitena cetasā bahulaṃ viharati. Upanāhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
   ‘Makkhī kho pana ayamāyasmā; makkhapariyuṭṭhitena cetasā bahulaṃ viharati. Makkhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
   ‘Paḷāsī kho pana ayamāyasmā; paḷāsapariyuṭṭhitena cetasā bahulaṃ viharati. Paḷāsapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
   ‘Issukī kho pana ayamāyasmā; issāpariyuṭṭhitena cetasā bahulaṃ viharati. Issāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
   ‘Maccharī kho pana ayamāyasmā; maccherapariyuṭṭhitena cetasā bahulaṃ viharati. Maccherapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
   ‘Saṭho kho pana ayamāyasmā; sāṭheyyapariyuṭṭhitena cetasā bahulaṃ viharati. Sāṭheyyapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
   ‘Māyāvī kho pana ayamāyasmā; māyāpariyuṭṭhitena cetasā bahulaṃ viharati. Māyāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
   ‘Pāpiccho kho pana ayamāyasmā; icchāpariyuṭṭhitena cetasā bahulaṃ viharati. Icchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.
   ‘Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno. Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.
   “So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti. Catutthaṃ.
漢巴經文比對(莊春江作):
  「空虛、區別」(irīṇaṃ …vicinaṃ),菩提比丘長老英譯為「僵局,心慌」(to an impasse and is flustered)。按:irīṇaṃ為「沙漠;荒地」,vicinaṃ為「檢擇;區別」(sī版作vipinaṃ, 叢林),前者《滿足希求》以「空虛的狀態」解說(Irīṇanti tucchabhāvaṃ.),後者以「德行的區別,無德的狀態」(Vicinanti guṇavicinataṃ nigguṇabhāvaṃ)解說,今準此譯。