經號:   
   (中部5經 更新)
中部5經/無穢經(根本法門品[1])(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  在那裡,尊者舍利弗召喚比丘們:「比丘學友們!」
  「學友!」那些比丘回答尊者舍利弗。
  尊者舍利弗這麼說:
  「學友們!現在世間中存在這四種人,哪四種呢?
  學友們!這裡,某人存在污穢而不如實了知:『我的內在有污穢。』又,學友們!這裡,某人存在污穢而如實了知:『我的內在有污穢。』學友們!這裡,某人存在無穢而不如實了知:『我的內在沒有污穢。』又,學友們!這裡,某人存在無穢而如實了知:『我的內在沒有污穢。』學友們!在那裡,那種存在污穢而不如實了知:『我的內在有污穢。』的人,被說是這二種污穢人中的下劣人,學友們!在那裡,那種存在污穢而如實了知:『我的內在有污穢。』的人,被說是這二種污穢人中的上等人,學友們!在那裡,那種存在無穢而不如實了知:『我的內在沒有污穢。』的人,被說是這二種無穢人中的下劣人,學友們!在那裡,那種存在無穢而如實了知:『我的內在沒有污穢。』的人,被說是這二種無穢人中的上等人。」
  當這麼說時,尊者大目犍連對尊者舍利弗這麼說:
  「舍利弗學友!什麼因、什麼緣這二種污穢人中一被說為下劣人,一被說為上等人呢?舍利弗學友!什麼因、什麼緣這二種無穢人中一被說為下劣人,一被說為上等人呢?」
  「學友!在那裡,當人存在污穢而不如實了知:『我的內在有污穢。』時,這應該可以被預期:他將不產生欲、將不努力、將不發出活力捨斷那污穢,他將有貪、有瞋、有癡、污穢、心被污染而死。學友!猶如被塵與垢覆蓋的銅鉢被從店裡或鍛工家帶來,如果主人既不使用也不清潔它,而置它於塵埃角落,學友!這樣,那銅鉢過些時候會更污染、卡垢嗎?」
  「是的,學友!」
  「同樣的,學友!當人存在污穢而不如實了知:『我的內在有污穢。』時,這應該可以被預期:他將不產生欲、將不努力、將不發出活力捨斷那污穢,他將有貪、有瞋、有癡、污穢、心被污染而死。
  學友!在那裡,當人存在污穢而如實了知:『我的內在有污穢。』時,這應該可以被預期:他將產生欲、將努力、將發出活力捨斷那污穢,他將無貪、無瞋、無癡、無穢、心不被污染而死。學友!猶如被塵與垢覆蓋的銅鉢被從店裡或鍛工家帶來,如果主人使用並清潔它,而不置它於塵埃角落,學友!這樣,那銅鉢過些時候會更乾淨、皎潔嗎?」
  「是的,學友!」
  「同樣的,學友!當人存在污穢而如實了知:『我的內在有污穢。』時,這應該可以被預期:他將產生欲、將努力、將發出活力捨斷那污穢,他將無貪、無瞋、無癡、無穢、心不被污染而死。
  學友!在那裡,當人存在無穢而不如實了知:『我的內在沒有污穢。』時,這應該可以被預期:他將作意淨相,以淨相的作意,貪將使心墮落,他將有貪、有瞋、有癡、污穢、心被污染而死。學友!猶如乾淨、皎潔的銅鉢被從店裡或鍛工家帶來,如果主人既不使用也不清潔它,而置它於塵埃角落,學友!這樣,那銅鉢過些時候會更污染、卡垢嗎?」
  「是的,學友!」
  「同樣的,學友!當人存在無穢而不如實了知:『我的內在沒有污穢。』時,這應該可以被預期:他將作意淨相,以淨相的作意,貪將使心墮落,他將有貪、有瞋、有癡、污穢、心被污染而死。
  學友!在那裡,當人存在無穢而如實了知:『我的內在沒有污穢。』時,這應該可以被預期:他將不作意淨相,以淨相的不作意,貪將不使心墮落,他將無貪、無瞋、無癡、無穢、心不被污染而死。學友!猶如乾淨、皎潔的銅鉢被從店裡或鍛工家帶來,如果主人使用並清潔它,而不置它於塵埃角落,學友!這樣,那銅鉢過些時候會更乾淨、皎潔嗎?」
  「是的,學友!」
  「同樣的,學友!當人存在無穢而如實了知:『我的內在沒有污穢。』時,這應該可以被預期:他將不作意淨相,以淨相的不作意,貪將不使心墮落,他將無貪、無瞋、無癡、無穢、心不被污染而死。
  目犍連學友!這是因、這是緣,依此而這二種污穢人中一被說為下劣人,一被說為上等人,目犍連學友!這是因、這是緣,依此而這二種無穢人中一被說為下劣人,一被說為上等人。」
  「學友!被稱為『污穢,污穢』,學友!污穢,這是什麼的同義語呢?」
  「學友!污穢,這是惡不善欲求行境的同義語。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『如果犯了過失,願比丘們不知道我犯了過失。』而,學友!這是可能的:比丘們會知道那位比丘犯了過失,『比丘們知道我犯了過失。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『如果犯了過失,比丘們應該私下呵叱我,而非在僧團中。』而,學友!這是可能的:比丘們會在僧團中呵叱那位比丘,而非私下地。『比丘們在僧團中呵叱那位比丘,非私下地。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『如果犯了過失,同輩應該呵叱我,而不是非同輩。』而,學友!這是可能的:非同輩會呵叱那位比丘,而不是同輩。『非同輩呵叱我,而不是同輩。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『啊!願比丘們安排我在最前面,然後為食物進入村落,願比丘們不安排其他比丘在最前面,然後為食物進入村落。』而,學友!這是可能的:比丘們會安排其他比丘在最前面,然後為食物進入村落,比丘們不會安排那位比丘在最前面,然後為食物進入村落。『比丘們安排其他比丘在最前面,然後為食物進入村落,比丘們不安排我在最前面,然後為食物進入村落。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『啊!願我在食堂中得到第一個位子、第一個用水、第一個供食,非其他比丘在食堂中得到第一個位子、第一個用水、第一個供食。』而,學友!這是可能的:其他比丘會在食堂中得到第一個位子、第一個用水、第一個供食,非那位比丘會在食堂中得到第一個位子、第一個用水、第一個供食。『其他比丘在食堂中得到第一個位子、第一個用水、第一個供食,非我在食堂中得到第一個位子、第一個用水、第一個供食。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『啊!願我在食堂中食後祝福,非其他比丘在食堂中食後祝福。』而,學友!這是可能的:其他比丘會在食堂中食後祝福,非那位比丘會在食堂中食後祝福,『其他比丘在食堂中食後祝福,非我在食堂中食後祝福。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『啊!願我教導到僧園的比丘們法,非其他比丘教導到僧園的比丘們法。』而,學友!這是可能的:其他比丘會教導到僧園的比丘們法,非那位比丘會教導到僧園的比丘們法。『其他比丘會教導到僧園的比丘們法,非我會教導到僧園的比丘們法。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『啊!願我教導到僧園的比丘尼們法,……(中略)願我教導優婆塞們法……(中略)願我教導優婆夷們法,非其他比丘教導到僧園的優婆夷們法。』而,學友!這是可能的:其他比丘會教導到僧園的優婆夷們法,非那位比丘會教導到僧園的優婆夷們法。『其他比丘會教導到僧園的優婆夷們法,非我會教導到僧園的優婆夷們法。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『啊!願比丘們恭敬、尊重、尊敬、崇敬我,非比丘們恭敬、尊重、尊敬、崇敬其他比丘。』而,學友!這是可能的:比丘們會恭敬、尊重、尊敬、崇敬其他比丘,非比丘們會恭敬、尊重、尊敬、崇敬那位比丘。『比丘們恭敬、尊重、尊敬、崇敬其他比丘,非比丘們恭敬、尊重、尊敬、崇敬我。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『啊!願比丘尼們……(中略)願優婆塞們……(中略)願優婆夷們恭敬、尊重、尊敬、崇敬我,非優婆夷們恭敬、尊重、尊敬、崇敬其他比丘。』而,學友!這是可能的:優婆夷會恭敬、尊重、尊敬、崇敬其他比丘,非優婆夷們會恭敬、尊重、尊敬、崇敬那位比丘。『優婆夷們恭敬、尊重、尊敬、崇敬其他比丘,非優婆夷們恭敬、尊重、尊敬、崇敬我。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『啊!願我是勝妙衣服的利得者,非其他比丘是勝妙衣服的利得者。』而,學友!這是可能的:其他比丘是勝妙衣服的利得者,非那位比丘會是勝妙衣服的利得者。『其他比丘是勝妙衣服的利得者,非我是勝妙衣服的利得者。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!這是可能的:這裡,某位比丘會生起這樣的欲求:『啊!願我是勝妙食物的利得者,……(中略)勝妙住所……(中略)勝妙之病人的需要物、醫藥必需品的利得者,非其他比丘是勝妙之病人的需要物、醫藥必需品的利得者。』而,學友!這是可能的:其他比丘會是勝妙之病人的需要物、醫藥必需品的利得者,非那位比丘會是勝妙之病人的需要物、醫藥必需品的利得者。『其他比丘是勝妙之病人的需要物、醫藥必需品的利得者,非我是勝妙之病人的需要物、醫藥必需品的利得者。』像這樣,他被激怒、不滿。學友!凡憤怒與不滿,這兩者都是污穢。
  學友!污穢,這是這些惡不善欲求行境的同義語。
  學友!凡比丘的任何這些惡不善欲求行境未捨斷被看見、被聽聞,則即使他是住林野者、住邊地者、食施食者、次第乞食者、穿糞掃衣者、穿粗衣者,同梵行者仍不恭敬、不尊重、不尊敬、不崇敬他,那是什麼原因呢?因為,那位尊者的那些惡不善欲求行境未捨斷被看見、被聽聞。學友,猶如乾淨、皎潔的銅鉢被從店裡或鍛工家帶來,如果主人以它裝死蛇或死狗或死人後,蓋上另一個銅鉢,走到市場,人們看見他後會說:『先生!這被[你]攜帶,如珍寶的是什麼呢?』他會站起來,打開檢視,一看,會起不可意狀態,會起厭逆狀態,會起嫌惡狀態,飢餓者也會沒食慾,何況吃飽者。同樣的,學友!凡比丘的任何這些惡不善欲求行境未捨斷被看見、被聽聞,則即使他是住林野者、住邊地者、食施食者、次第乞食者、穿糞掃衣者、穿粗衣者,同梵行者仍不恭敬、不尊重、不尊敬、不崇敬他,那是什麼原因呢?因為,那位尊者的那些惡不善欲求行境未捨斷被看見、被聽聞。
  學友!凡比丘的任何這些惡不善欲求行境已捨斷被看見、被聽聞,則即使他是住村落邊界者、受請食者、穿屋主給的衣服者,同梵行者仍恭敬、尊重、尊敬、崇敬他,那是什麼原因呢?因為,那位尊者的那些惡不善欲求行境已捨斷被看見、被聽聞。學友,猶如乾淨、皎潔的銅鉢被從店裡或鍛工家帶來,如果主人以它裝粳米飯、黑粒已除去的白米飯、各種湯、各種咖哩飯菜後,蓋上另一個銅鉢,走到市場,人們看見他後會說:『先生!這被[你]攜帶,如珍寶的是什麼呢?』他會站起來,打開檢視,一看,會起可意狀態,會起不厭逆狀態,會起不嫌惡狀態,吃飽者也會有食慾,何況飢餓者。同樣的,學友!凡比丘的任何這些惡不善欲求行境已捨斷被看見、被聽聞,則即使他是住村落邊界者、受請食者、穿屋主給的衣服者,同梵行者仍恭敬、尊重、尊敬、崇敬他,那是什麼原因呢?因為,那位尊者的那些惡不善欲求行境已捨斷被看見、被聽聞。」
  當這麼說時,尊者大目犍連對尊者舍利弗這麼說:
  「舍利弗學友!有個譬喻出現在我的心中。」
  「目犍連學友!請你說出來。」
  「學友!有一次,我住在王舍城的山圍域。學友!那時,我在午前時穿好衣服後,取衣鉢,為了托鉢進入王舍城。當時,造車師之子瑟密低在刨車輞,而邪命外道玻度之子,前造車師之子站在他旁邊。邪命外道玻度之子,前造車師之子心中生起了這樣的深思:『啊!這位造車師之子瑟密低會在這車輞刨這個彎、這個曲、這個缺點,這樣,這個輞會離彎、離曲、離缺點,純住立於核心。』學友!造車師之子瑟密低就如邪命外道玻度之子,前造車師之子心的深思那樣在那車輞刨這個彎、這個曲、這個缺點。學友!那時,悅意的邪命外道玻度之子,前造車師之子說悅意之語:『我想,他以心知我認為的心刨。』
  同樣的,學友!那些無信、為了生活而不是由於信,從在家出家,成為非家生活、狡詐、偽善、欺騙、毛躁、自大、輕浮、饒舌、言語散亂、不守護根門、飲食不知適量、不專修清醒、不珍惜沙門身分、不強烈地尊重所學、奢侈、散漫、率先墮落、輕忽獨居的責任、懈怠、缺乏活力、念已忘失、不正知、不得定、心散亂、劣慧、愚蠢的人,我想,尊者舍利弗以心知我認為的心,以這法的教說刨他們。
  但,那些由於信,從在家出家,成為非家生活、不狡詐、不偽善、不毛躁、不自大、不輕浮、不饒舌、言語不散亂、守護根門、飲食知適量、已專修清醒、珍惜沙門身分、強烈地尊重所學、不奢侈、不散漫、在墮落上卸下責任、在獨居上領先、活力已被發動、自我努力、念已現前、正知、得定而心一境、有慧、不愚蠢的善男子,他們聽聞尊者舍利弗的這法的教說後,我想,以語與意喝飲、吃食:『確實!先生!他使同梵行者從不善中出來,建立於善中。』學友!猶如年輕而喜歡裝飾的女子或男子,頭已洗,得到青蓮花環、大茉莉花環、善思花環,以兩手領受後,會戴在頭頂上。同樣的,學友!那些由於信,從在家出家,成為非家生活、不狡詐、不偽善、不毛躁、不自大、不輕浮、不饒舌、言語不散亂、守護根門、飲食知適量、已專修清醒、珍惜沙門身分、強烈地尊重所學、不奢侈、不散漫、在墮落上卸下責任、在獨居上領先、活力已被發動、自我努力、念已現前、正知、得定而心一境、有慧、不愚蠢的善男子,他們聽聞尊者舍利弗的這法的教說後,我想,以語與意喝飲、吃食:『確實好!先生!他使同梵行者從不善中出來,建立於善中。』」
  像這樣,那兩位大龍互相善說、感到喜悅。
  無穢經第五終了。
MN.5/(5) Anaṅgaṇasuttaṃ
   57. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi– “āvuso, bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca–
   “Cattārome, āvuso, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti. Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyati Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyatī”ti.
   58. Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca–
   “Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? Ko panāvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti?
   59. “Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ– na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā”ti? “Evamāvuso”ti. “Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ– na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.
   “Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ– chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? “Evamāvuso”ti. “Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ– chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.
   “Tatrāvuso yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā”ti? “Evamāvuso”ti. “Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ– subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacittokālaṃkarissati.
   “Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ– subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? “Evamāvuso”ti. “Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ– subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.
   “Ayaṃ kho, āvuso moggallāna hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. Ayaṃ panāvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti.
   60. “Aṅgaṇaṃ aṅgaṇanti, āvuso, vuccati. Kissa nu kho etaṃ, āvuso, adhivacanaṃ yadidaṃ aṅgaṇan”ti? “Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇan”ti.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyuṃ āpattiṃ āpanno’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū jāneyyuṃ– ‘āpattiṃ āpanno’ti. ‘Jānanti maṃ bhikkhū āpattiṃ āpanno’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘āpattiñca vata āpanno assaṃ, anuraho maṃ bhikkhū codeyyuṃ, no saṅghamajjhe’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū saṅghamajjhe codeyyuṃ, no anuraho. ‘Saṅghamajjhe maṃ bhikkhū codenti, no anuraho’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘āpattiñca vata āpanno assaṃ, sappaṭipuggalo maṃ codeyya, no appaṭipuggalo’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ appaṭipuggalo codeyya, no sappaṭipuggalo. ‘Appaṭipuggalo maṃ codeti, no sappaṭipuggalo’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na taṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya. ‘Aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseti, na maṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ desetī’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyun’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na taṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisanti, na maṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisantī’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño bhikkhu labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṃ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. ‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṃ bhattagge bhuttāvī anumodāmī’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘aho vata ahameva ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ bhikkhūnaṃ dhammaṃ desemī’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘aho vata ahameva ārāmagatānaṃ bhikkhunīnaṃ dhammaṃ deseyyaṃ …pe… upāsakānaṃ dhammaṃ deseyyaṃ …pe… upāsikānaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ upāsikānaṃ dhammaṃ desemī’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘aho vata mameva bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjenti na maṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘aho vata mameva bhikkhuniyo …pe… upāsakā …pe… upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ upāsikā sakkaronti garuṃ karonti mānenti pūjenti, na maṃ upāsikā sakkaronti garuṃ karonti mānenti pūjentī’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘aho vata ahameva lābhī assaṃ paṇītānaṃ cīvarānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ cīvarānan’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ, na so bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ. ‘Añño bhikkhu lābhī paṇītānaṃ cīvarānaṃ, nāhaṃ lābhī paṇītānaṃ cīvarānan’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya– ‘aho vata ahameva lābhī assaṃ paṇītānaṃ piṇḍapātānaṃ …pe… paṇītānaṃ senāsanānaṃ …pe… paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānan’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na so bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ. ‘Añño bhikkhu lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, nāhaṃ lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārānan’ti– iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo– ubhayametaṃ aṅgaṇaṃ.
   “Imesaṃ kho etaṃ, āvuso, pāpakānaṃ akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇan”ti.
   61. “Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā ahikuṇapaṃ vā kukkurakuṇapaṃ vā manussakuṇapaṃ vā racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya– ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya; jighacchitānampi na bhottukamyatā assa, pageva suhitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.
   62. “Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya– ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; suhitānampi bhottukamyatā assa, pageva jighacchitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti.
   63. Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca– “upamā maṃ, āvuso sāriputta, paṭibhātī”ti. “Paṭibhātu taṃ, āvuso moggallānā”ti. “Ekamidāhaṃ, āvuso, samayaṃ rājagahe viharāmi giribbaje. Atha khvāhaṃ, āvuso, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena samīti yānakāraputto rathassa nemiṃ tacchati. Tamenaṃ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṃ cetaso parivitakko udapādi– ‘aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya, evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti, tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṃ tañca jimhaṃ tañca dosaṃ tacchati. Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṃ nicchāresi– ‘hadayā hadayaṃ maññe aññāya tacchatī’ti.
   “Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṃ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṃ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṃ maññe aññāya tacchati.
   “Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca– ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā atimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhapeyya, evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca– ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsū”ti.
   Anaṅgaṇasuttaṃ niṭṭhitaṃ pañcamaṃ.
漢巴經文比對(莊春江作):
  「饒塵處(MA.87)」,南傳作「於塵埃角落」(rajāpathe,逐字譯為「在塵道處」),智髻比丘長老英譯為「塵埃角落」(dusty corner)。
  「屏處(MA.87/AA.25.6)」,南傳作「私下」(anuraho,另譯為「秘密地;暗中」),智髻比丘長老英譯為「私下」(in private)。
  「知我心/心為知彼心(MA.87)」,南傳作「以心知我認為的心」(hadayā hadayaṃ maññe aññāya),菩提比丘長老英譯為「他以他的心知我的心」(he knew my heart with his heart)。按:MN的「我認為的心」(hadayaṃ maññe),前指前造車師(同MA),後指尊者大目揵連,與MA的「彼」(比丘)不同。
  「欲求行境」(icchāvacarānaṃ;另譯為「欲行;為所欲為」),智髻比丘長老英譯為「願望」(wishes)。按:《破斥猶豫》以「欲求的行境(icchāya avacarānaṃ),因欲求而陷入、發生的種種暴躁、不滿(kopaappaccayānanti)」解說。
  「過失」(āpattiñca,另譯為「罪;罪過;犯戒」),智髻比丘長老英譯為「犯罪」(an offence)。
  「珍寶」(jaññajaññaṃ,逐字譯為「高貴的+高貴的;美的+美的」),智髻比丘長老英譯為「珍寶」(a treasure)。按:《破斥猶豫》以「乾淨的(cokkhacokkhaṃ),合意的(manāpamanāpaṃ),年輕妻子的贈物(vadhukāpaṇṇākāraṃ)」解說。
  「善思花環」(atimuttakamālaṃ),智髻比丘長老英譯為「玫瑰花環」(a garland of roses)。按:「善思花」(atimuttaka),另作「風車藤」,植物名或花名。