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)[MA.87, AA.25.6]
  被我這麼聽聞
  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。
  尊者舍利弗說這個:
  「學友們!現在的世間中存在著這四種人,哪四種呢?
  學友們!這裡,就存在有穢的某一類人不如實知道:『我的內在有穢的。』學友們!又,這裡,就存在有穢的某一類人如實知道:『我的內在有穢的。』學友們!這裡,就存在無穢的某一類人不如實知道:『我的內在沒有穢。』學友們!又,這裡,就存在無穢的某一類人如實知道:『我的內在沒有穢。』學友們!在那裡,凡就存在有穢的這個人不如實知道:『我的內在有穢的。』者,這二位都是有穢人中這位被說下劣的人,學友們!在那裡,凡就存在有穢的這個人如實知道:『我的內在有穢的。』者,這二位都是有穢人中這位被說上等的人,學友們!在那裡,凡就存在無穢的這個人不如實知道:『我的內在沒有穢。』者,這二位都是無穢人中這位被說下劣的人,學友們!在那裡,凡就存在無穢的這個人如實知道:『我的內在沒有穢。』者,這二位都是無穢人中這位被說上等的人。」(57)
  在這麼說時,尊者大目揵連對尊者舍利弗說這個:
  「舍利弗學友!什麼因、什麼,以那個這二位都是有穢者中一個被說下劣的人,一個被說上等的人呢?舍利弗學友!什麼因、什麼緣以那個這二位都是無穢者中一個被說下劣的人,一個被說上等的人呢?」(58)
  「學友!在那裡,凡就存在有穢的這個人不如實知道:『我的內在有穢的。』者,他的這個能被預期:對那個穢的捨斷他將不使意欲產生、將不努力、將不發動活力,他將有貪、有瞋、有癡、有穢、心被污染地死去。學友!猶如被塵與垢覆蓋的銅鉢從市場或鍛工家被帶回來,主人們既不使用也不遍清潔它,而置它在塵道處,學友!這樣,那個銅鉢過些時候成為更污染的、卡垢(被垢捕捉)的嗎?」
  「是的,學友!」
  「同樣的,學友!凡就存在有穢的這個人不如實知道:『我的內在有穢的。』者,他的這個能被預期:對那個穢的捨斷他將不使意欲產生、將不努力、將不發動活力,他將有貪、有瞋、有癡、有穢、心被污染地死去。
  學友!在那裡,凡就存在有穢的這個人如實知道:『我的內在有穢的。』者,他的這個能被預期:對那個穢的捨斷他將使意欲產生、將努力、將發動活力,他將無貪、無瞋、無癡、無穢、心不被污染地死去。學友!猶如被塵與垢覆蓋的銅鉢從市場或鍛工家被帶回來,主人們使用同時也遍清潔它,而不置它在塵道處,學友!這樣,那個銅鉢過些時候成為更遍純淨的、遍清潔的嗎?」
  「是的,學友!」
  「同樣的,學友!凡就存在有穢的這個人如實知道:『我的內在有穢的。』者,他的這個能被預期:對那個穢的捨斷他將使意欲產生、將努力、將發動活力,他將無貪、無瞋、無癡、無穢、心不被污染地死去。
  學友!在那裡,凡就存在無穢的這個人不如實知道:『我的內在沒有穢。』者,他的這個能被預期: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、有穢、心被污染地死去。學友!猶如遍純淨的、遍清潔的銅鉢從市場或鍛工家被帶回來,主人們既不使用也不遍清潔它,而置它在塵道處,學友!這樣,那個銅鉢過些時候成為更污染的、卡垢的嗎?」
  「是的,學友!」
  「同樣的,學友!凡就存在無穢的這個人不如實知道:『我的內在沒有穢。』者,他的這個能被預期: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、有穢、心被污染地死去。
  學友!在那裡,凡就存在無穢的這個人如實知道:『我的內在沒有穢。』者,他的這個能被預期: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、心不被污染地死去。學友!猶如遍純淨的、遍清潔的銅鉢從市場或鍛工家被帶回來,主人們使用同時也清潔它,而不置它在塵道處,學友!這樣,那個銅鉢過些時候成為更遍純淨的、遍清潔的嗎?」
  「是的,學友!」
  「同樣的,學友!當人存在無穢而如實知道:『我的內在沒有穢。』者,他的這個能被預期: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、心不被污染地死去。
  目揵連學友!這是因、這是緣,以那個這二位都是有穢者中一個被說下劣的人,一個被說上等的人,目揵連學友!這是因、這是緣,以那個這二位都是無穢者中一個被說下劣的人,一個被說上等的人。」(59)
  「學友!被稱為『穢,穢』,學友!這是什麼的同義語呢?即:穢。」
  「學友!這是惡不善欲求行境的同義語,即:穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『如果我是犯罪過者,願比丘們不知道我已犯罪過。』學友!然而,這存在可能性:比丘們知道那位比丘已犯罪過。『比丘們知道我已犯罪過。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『如果我是犯罪過者,比丘們應該私下地呵責我,非在僧團中。』學友!然而,這存在可能性:比丘們在僧團中呵責那位比丘,非私下地。『比丘們在僧團中呵責我,非私下地。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『如果我是犯罪過者,同輩應該呵責我,非-非同輩。』學友!然而,這存在可能性:非同輩呵責那位比丘,非-同輩。『非同輩呵責我,非-同輩。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『啊!願大師就[以]一再反問我後對比丘們教導法,非大師一再反問其他比丘後對比丘們教導法。』學友!然而,這存在可能性:大師一再反問其他比丘後對比丘們教導法,非大師一再反問那位比丘後對比丘們教導法。『大師一再反問其他比丘後對比丘們教導法,非大師一再反問我後對比丘們教導法。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『啊!願比丘們就一再安排我在前面後,為了食物進入村落,非比丘們一再安排其他比丘在前面後,為了食物進入村落。』學友!然而,這存在可能性:比丘們一再安排其他比丘在前面後,為了食物進入村落,非比丘們一再安排那位比丘在前面後,為了食物進入村落。『比丘們一再安排其他比丘在前面後,為了食物進入村落,非比丘們一再安排我在前面後,為了食物進入村落。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『啊!確實,願就我在食堂中得到首位的位子、首位的水、首位的施食(第一的供養),非其他比丘在食堂中得到首位的位子、首位的水、首位的施食。』學友!然而,這存在可能性:凡其他比丘在食堂中得到首位的位子、首位的水、首位的施食,非那位比丘在食堂中得到首位的位子、首位的水、首位的施食。『其他比丘在食堂中得到首位的位子、首位的水、首位的施食,非我在食堂中得到首位的位子、首位的水、首位的施食。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『啊!願就已食的我在食堂中感謝,非已食的其他比丘在食堂中祝福。』學友!然而,這存在可能性:已食的其他比丘在食堂中祝福,非已食的那位比丘在食堂中祝福,『已食的其他比丘在食堂中祝福,非已食的我在食堂中祝福。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『啊!願就我對到僧園的比丘們教導法,非其他比丘對到僧園的比丘們教導法。』學友!然而,這存在可能性:凡其他比丘對到僧園的比丘們教導法,非那位比丘對到僧園的比丘們教導法。『其他比丘對到僧園的比丘們教導法,非我對到僧園的比丘們教導法。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『啊!願就我對到僧園的比丘尼們教導法……(中略)對優婆塞們教導法……(中略)對優婆夷們教導法,非其他比丘對到僧園的優婆夷們教導法。』學友!然而,這存在可能性:凡其他比丘對到僧園的優婆夷們教導法,非那位比丘對到僧園的優婆夷們教導法。『其他比丘對到僧園的優婆夷們教導法,非我對到僧園的優婆夷們教導法。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『啊!願比丘們就對我恭敬、尊重、尊敬、崇敬,非比丘們對其他比丘恭敬、尊重、尊敬、崇敬。』學友!然而,這存在可能性:比丘們對其他比丘恭敬、尊重、尊敬、崇敬,非比丘們對那位比丘恭敬、尊重、尊敬、崇敬。『比丘們對其他比丘恭敬、尊重、尊敬、崇敬,非比丘們對我恭敬、尊重、尊敬、崇敬。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『啊!願比丘尼們就對我……(中略)優婆塞們……(中略)優婆夷們就對我恭敬、尊重、尊敬、崇敬,非優婆夷們對其他比丘恭敬、尊重、尊敬、崇敬。』學友!然而,這存在可能性:優婆夷們對其他比丘恭敬、尊重、尊敬、崇敬,非優婆夷們對那位比丘恭敬、尊重、尊敬、崇敬。『優婆夷們對其他比丘恭敬、尊重、尊敬、崇敬,非優婆夷們對我恭敬、尊重、尊敬、崇敬。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『啊!願就我是勝妙衣服的利得者,非其他比丘是勝妙衣服的利得者。』學友!然而,這存在可能性:凡其他比丘是勝妙衣服的利得者,非那位比丘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,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!然而,這存在可能性:這裡,某一類比丘這樣的欲求生起:『啊!願就我是勝妙食物的利得者……(中略)勝妙住所……(中略)勝妙之病人需要物、醫藥必需品的利得者,非其他比丘是勝妙之病人需要物、醫藥必需品的利得者。』學友!然而,這存在可能性:凡其他比丘是勝妙之病人需要物、醫藥必需品的利得者,非那位比丘是勝妙之病人需要物、醫藥必需品的利得者。『其他比丘是勝妙之病人需要物、醫藥必需品的利得者,非我是勝妙之病人需要物、醫藥必需品的利得者。』像這樣,他成為生氣者、不滿者。學友!凡憤怒連同不滿,這兩者都是穢。
  學友!這是這些惡不善欲求行境的同義語,即:穢。(60)
  學友!凡比丘的任何這些惡不善欲求行境未捨斷被看見同時也被聽聞,即使他是住林野者、住邊地者、常乞食者、次第乞食者、穿糞掃衣者、穿粗衣者,那時,同梵行者同樣地不恭敬、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同時也被聽聞。學友!猶如遍純淨的、遍清潔的銅鉢從市場或鍛工家被帶回來,主人們對它裝(安排)死蛇或死狗或死人後,以另一個銅鉢覆蓋後,走向市場內,人們看見後對他這麼說:『喂!什麼就如高貴高貴的這個被攜帶呢?』站起來後,打開後俯視它,與看見同時,不合意狀態建立、厭逆狀態建立、嫌惡狀態建立,飢餓者也沒有食慾,更何況飽食者的。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同時也被聽聞,即使他是住林野者、住邊地者、常乞食者、次第乞食者、穿糞掃衣者、穿粗衣者,那時,同梵行者同樣地不恭敬、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同時也被聽聞。(61)
  學友!凡比丘的任何這些惡不善欲求行境已捨斷被看見同時也被聽聞,即使他是住村落邊界者、受請食者、穿屋主給的衣服者,那時,同梵行者同樣地恭敬、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同時也被聽聞。學友,猶如遍純淨的、遍清潔的銅鉢從市場或鍛工家被帶回來,主人們對它裝粳米飯、挑除黑粒的飯、各種咖哩、各種配菜後,以另一個銅鉢覆蓋後,走向市場內,人們看見後對他這麼說:『喂!什麼就如高貴高貴的這個被攜帶呢?』站起來後,打開後俯視它,與看見同時,合意狀態建立、不厭逆狀態建立、不嫌惡狀態建立,飽食者也有食慾,更何況飢餓者的。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同時也被聽聞,即使他是住村落邊界者、受請食者、穿屋主給的衣服者,那時,同梵行者同樣地恭敬、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同時也被聽聞。」(62)
  在這麼說時,尊者大目揵連對尊者舍利弗說這個:
  「舍利弗學友!譬喻在我心中出現。」
  「目揵連學友!請你說明。」
  「學友!有一次,這個我住在王舍城的山圍域。學友!那時,我午前時穿衣、取衣鉢後,為了托鉢進入王舍城。當時,造車師之子瑟密低刨車的輞。邪命外道玻度之子-前造車師之子出現在他前面(對他現前)。那時,邪命外道玻度之子-前造車師之子這樣心的深思生起:『啊!這位造車師之子瑟密低會刨這個輞的這個彎、這個曲、這個缺點,這個輞就離彎、離曲、離缺點,會被純粹地住立於核心。』學友!一一如邪命外道玻度之子-前造車師之子心的深思,造車師之子瑟密低一一像那樣刨那個輞的那個彎、那個曲、那個缺點。學友!那時,悅意的邪命外道玻度之子-前造車師之子使悅意的言語出聲:『他以心了知我認為的心後刨。』
  同樣的,學友!凡那些無信、為了生活、非以信從在家出家成為無家者、狡詐、偽善、欺騙、毛躁、自大、輕浮、饒舌、言語散亂、不在諸根上守護門、不在飲食上知適量、不專修清醒、不關注沙門身分、不對學強烈尊重、奢侈、散漫、在墮落處走在前面、在獨居上放下負擔、懈怠、缺乏活力、念已忘失、不正知、不得定、心散亂、劣慧、愚蠢(聾啞)的人,尊者舍利弗以心知我認為的心後,以這法的教說刨他們。
  但,凡那些以信從在家出家成為無家者、不狡詐、不偽善、不毛躁、不自大、不輕浮、不饒舌、言語不散亂、在諸根上守護門、在飲食上知適量、已專修清醒、關注沙門身分、對學強烈尊重、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、念已現起、正知、得定的、心一境的、有慧的、不愚蠢的善男子,他們聽聞尊者舍利弗的這法的教說後,看起來像以言語連同意喝飲、吃食:『先生!確實!他使同梵行者們從不善的出來後,使在善的上住立。』學友!猶如喜好裝飾之類的年輕女子或男子,頭已洗,得到青蓮花環,或大茉莉花環,或善思花環後,以兩手領受後,戴在頭頂上。同樣的,學友!凡那些以信從在家出家成為無家者、不狡詐、不偽善、不毛躁、不自大、不輕浮、不饒舌、言語不散亂、在諸根上守護門、在飲食上知適量、已專修清醒、珍惜沙門身分、對學強烈尊重、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、念已現起、正知、得定的、心一境的、有慧的、不愚蠢的善男子,他們聽聞尊者舍利弗的這法的教說後,以言語連同意,看起來像喝飲、看起來像吃食:『先生!確實好!他使同梵行者們從不善的出來後,使在善的上住立。』」
  像這樣,那兩位大龍喜悅互相善說的。(63)
  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「在塵道處」(rajāpathe),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「私下地」(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「以心了知我認為的心後」(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),指前造車師(同MA),後段指尊者大目揵連,與MA的「彼」(比丘)不同。
  「欲求行境」(icchāvacarānaṃ;另譯為「欲行」),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。
  「高貴高貴的」(jaññajaññaṃ),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。