經號:   
   (中部7經 更新)
中部7經/衣服經(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,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!猶如被污染、沾垢的衣服,如果染工將它浸入某些染色中,不論藍色類、黃色類、鮮紅色類、深紅色類,都成為難染的容色、不純淨的容色,那是什麼原因呢?比丘們![因為]衣服的不清淨狀態。同樣的,比丘們!當心被污染時,惡趣應該可以被預期。比丘們!猶如清淨、皎潔的衣服,如果染工將它浸入某些染色中,不論藍色類、黃色類、鮮紅色類、深紅色類,都成為易染的容色、純淨的容色,那是什麼原因呢?比丘們![因為]衣服的清淨狀態。同樣的,比丘們!當心不被污染時,善趣應該可以被預期。
  比丘們!什麼是心的隨雜染呢?貪婪不正貪是心的隨雜染;惡意是心的隨雜染;憤怒是心的隨雜染;怨恨是心的隨雜染;藏惡是心的隨雜染;專橫是心的隨雜染;嫉妒是心的隨雜染;慳吝是心的隨雜染;偽詐是心的隨雜染;狡猾是心的隨雜染;頑固是心的隨雜染;激情是心的隨雜染;慢是心的隨雜染;極慢是心的隨雜染;憍慢是心的隨雜染;放逸是心的隨雜染。
  比丘們!比丘像這樣知道:『貪婪、不正貪是心的隨雜染。』後,他捨斷心隨雜染的貪婪、不正貪;像這樣知道:『惡意是心的隨雜染。』後,他捨斷心隨雜染的惡意;像這樣知道:『憤怒是心的隨雜染。』後,他捨斷心隨雜染的憤怒;像這樣知道:『怨恨是心的隨雜染。』後,他捨斷心隨雜染的怨恨;像這樣知道:『藏惡是心的隨雜染。』後,他捨斷心隨雜染的藏惡;像這樣知道:『專橫是心的隨雜染。』後,他捨斷心隨雜染的專橫;像這樣知道:『嫉妒是心的隨雜染。』後,他捨斷心隨雜染的嫉妒;像這樣知道:『慳吝是心的隨雜染。』後,他捨斷心隨雜染的慳吝;像這樣知道:『偽詐是心的隨雜染。』後,他捨斷心隨雜染的偽詐;像這樣知道:『狡猾是心的隨雜染。』後,他捨斷心隨雜染的狡猾;像這樣知道:『頑固是心的隨雜染。』後,他捨斷心隨雜染的頑固;像這樣知道:『激情是心的隨雜染。』後,他捨斷心隨雜染的激情;像這樣知道:『慢是心的隨雜染。』後,他捨斷心隨雜染的慢;像這樣知道:『極慢是心的隨雜染。』後,他捨斷心隨雜染的極慢;像這樣知道:『憍慢是心的隨雜染。』後,他捨斷心隨雜染的憍慢;像這樣知道:『放逸是心的隨雜染。』後,他捨斷心隨雜染的放逸。
  比丘們!當比丘像這樣知道:『貪婪、不正貪是心的隨雜染。』後,已捨斷心隨雜染的貪婪、不正貪;像這樣知道:『惡意是心的隨雜染。』後,已捨斷心隨雜染的惡意;像這樣知道:『憤怒是心的隨雜染。』後,已捨斷心隨雜染的憤怒;像這樣知道:『怨恨是心的隨雜染。』後,已捨斷心隨雜染的怨恨;像這樣知道:『藏惡是心的隨雜染。』後,已捨斷心隨雜染的藏惡;像這樣知道:『專橫是心的隨雜染。』後,已捨斷心隨雜染的專橫;像這樣知道:『嫉妒是心的隨雜染。』後,已捨斷心隨雜染的嫉妒;像這樣知道:『慳吝是心的隨雜染。』後,已捨斷心隨雜染的慳吝;像這樣知道:『偽詐是心的隨雜染。』後,已捨斷心隨雜染的偽詐;像這樣知道:『狡猾是心的隨雜染。』後,已捨斷心隨雜染的狡猾;像這樣知道:『頑固是心的隨雜染。』後,已捨斷心隨雜染的頑固;像這樣知道:『激情是心的隨雜染。』後,已捨斷心隨雜染的激情;像這樣知道:『慢是心的隨雜染。』後,已捨斷心隨雜染的慢;像這樣知道:『極慢是心的隨雜染。』後,已捨斷心隨雜染的極慢;像這樣知道:『憍慢是心的隨雜染。』後,已捨斷心隨雜染的憍慢;像這樣知道:『放逸是心的隨雜染。』後,已捨斷心隨雜染的放逸,他對佛陀具備不壞淨:『像這樣,那位世尊是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。』對法具備不壞淨:『法是被世尊善說的、直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。』對僧團具備不壞淨:『世尊的弟子僧團是依善而行者,世尊的弟子僧團是依正直而行者,世尊的弟子僧團是依真理而行者,世尊的弟子僧團是如法而行者,即:四雙之人、八輩之士,這世尊的弟子僧團應該被奉獻、應該被供奉、應該被供養、應該被合掌,為世間的無上福田。』
  當如其範圍[的隨雜染]已被捨、已被吐、已被釋放、已被捨斷、已被斷念時,他[想]:『我對佛陀具備不壞淨。』而得義的信受得法的信受、得伴隨法的欣悅。當歡悅時,則喜被生;當意喜時,則身變得寧靜;身已寧靜者,則感受樂;心樂者,則入定。對法……(中略)他[想]:『我對僧團具備不壞淨。』而得義的信受、得法的信受、得伴隨法的欣悅。當歡悅時,則喜被生;當意喜時,則身變得寧靜;身已寧靜者,則感受樂;心樂者,則入定。他[想]:『如其範圍[的隨雜染]已被我捨、吐、釋放、捨斷、斷念。』而得義的信受、得法的信受、得伴隨法的欣悅。當歡悅時,則喜被生;當意喜時,則身變得寧靜;身已寧靜者,則感受樂;心樂者,則入定。
  比丘們!這樣戒、這樣法、這樣慧的比丘如果吃施食粳米飯、黑粒已除去的白米飯、各種湯、各種咖哩飯菜,對他也沒有障礙。比丘們!猶如被污染、沾垢的衣服,因為清水而變得清淨、皎潔,或者,金因為鍛冶爐口而變得清淨、皎潔。同樣的,比丘們!這樣戒、這樣法、這樣慧的比丘如果吃施食粳米飯、黑粒已除去的白米飯、各種湯、各種咖哩飯菜,對他也沒有障礙。
  他以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。以與悲俱行之心……(中略)以與喜悅俱行之心……(中略)以與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方。像這樣,上下、橫向、到處,對一切如對自己,以與平靜俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。
  他了知:『有此,有下劣的,有勝妙的,有這想類的超出與出離。』當他這麼知、這麼見時,心從欲的煩惱解脫、從有的煩惱解脫、從無明的煩惱解脫,當解脫時,有『[這是]解脫』之智,他了知:『出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。』比丘們!這被稱為:『以內在沐浴的已沐浴比丘。』」
  當時,孫陀利迦婆羅墮若婆羅門坐在世尊不遠處。
  那時,孫陀利迦婆羅墮若婆羅門對世尊這麼說:
  「然而,喬達摩尊師到巴乎迦河沐浴嗎?」
  「婆羅門!為何在巴乎迦河呢?巴乎迦河能作什麼呢?」
  「喬達摩!因為巴乎迦河被眾人認同能解脫,喬達摩!因為巴乎迦河被眾人認同有福德,又,眾人在巴乎迦河除去已作的惡業。」
  那時,世尊以偈頌對孫陀利迦婆羅墮若婆羅門說:
  「巴乎迦、阿地迦迦,伽雅、孫陀利迦,
   色樂色地與波亞家,以及巴乎馬地河,
   愚癡者經常跳入,但黑業沒變得清淨。
   孫陀利迦能作什麼呢?波亞家呢?巴乎迦河呢?
   有怨的、作罪垢的人,不能使那惡業清淨。
   清淨者確實經常有春齋,清淨者經常有布薩
   清淨者有清淨業,經常具備清淨行,
   婆羅門!就在這裡沐浴:請使一切生物類安穩
   如果不虛妄地說話,如果不殺害生類,
   如果不拿取未給予的,相信、不慳吝,
   去伽雅能作什麼呢?即使水井也是你的伽雅。」
  當這麼說時,孫陀利迦婆羅墮若婆羅門對世尊這麼說:
  「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,願我得在喬達摩尊師面前出家,願我得受具足戒。」
  孫陀利迦婆羅墮若婆羅門得在喬達摩尊師面前出家,得受具足戒。
  受具足戒後不久,當尊者婆羅墮若住於獨處、隱退、不放逸、熱心、自我努力時,不久,以證智自作證後,在當生中進入後住於善男子之所以從在家而正確地出家,成為非家生活的梵行無上目標,他證知:「出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。」
  尊者婆羅墮若成為眾阿羅漢之一。
  衣服經第七終了。
MN.7/(7) Vatthasuttaṃ
   70. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ; tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya– yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa. Taṃ kissa hetu? Aparisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte saṃkiliṭṭhe, duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, vatthaṃ parisuddhaṃ pariyodātaṃ; tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya– yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya– surattavaṇṇamevassa parisuddhavaṇṇamevassa. Taṃ kissa hetu? Parisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte asaṃkiliṭṭhe, sugati pāṭikaṅkhā.
   71. “Katame ca, bhikkhave, cittassa upakkilesā? Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṃ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṃ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upakkileso.
   72. “Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti– iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati; ‘byāpādo cittassa upakkileso’ti– iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati ‘kodho cittassa upakkileso’ti– iti viditvā kodhaṃ cittassa upakkilesaṃ pajahati; ‘upanāho cittassa upakkileso’ti– iti viditvā upanāhaṃ cittassa upakkilesaṃ pajahati; ‘makkho cittassa upakkileso’ti– iti viditvā makkhaṃ cittassa upakkilesaṃ pajahati; ‘paḷāso cittassa upakkileso’ti– iti viditvā paḷāsaṃ cittassa upakkilesaṃ pajahati; ‘issā cittassa upakkileso’ti– iti viditvā issaṃ cittassa upakkilesaṃ pajahati; ‘macchariyaṃ cittassa upakkileso’ti– iti viditvā macchariyaṃ cittassa upakkilesaṃ pajahati; ‘māyā cittassa upakkileso’ti– iti viditvā māyaṃ cittassa upakkilesaṃ pajahati; ‘sāṭheyyaṃ cittassa upakkileso’ti– iti viditvā sāṭheyyaṃ cittassa upakkilesaṃ pajahati; ‘thambho cittassa upakkileso’ti– iti viditvā thambhaṃ cittassa upakkilesaṃ pajahati; ‘sārambho cittassa upakkileso’ti iti viditvā sārambhaṃ cittassa upakkilesaṃ pajahati; ‘māno cittassa upakkileso’ti– iti viditvā mānaṃ cittassa upakkilesaṃ pajahati; ‘atimāno cittassa upakkileso’ti– iti viditvā atimānaṃ cittassa upakkilesaṃ pajahati; ‘mado cittassa upakkileso’ti– iti viditvā madaṃ cittassa upakkilesaṃ pajahati; ‘pamādo cittassa upakkileso’ti– iti viditvā pamādaṃ cittassa upakkilesaṃ pajahati.
   73. “Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti– iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, ‘byāpādo cittassa upakkileso’ti– iti viditvā byāpādo cittassa upakkileso pahīno hoti; ‘kodho cittassa upakkileso’ti– iti viditvā kodho cittassa upakkileso pahīno hoti; ‘upanāho cittassa upakkileso’ti– iti viditvā upanāho cittassa upakkileso pahīno hoti; ‘makkho cittassa upakkileso’ti– iti viditvā makkho cittassa upakkileso pahīno hoti; ‘paḷāso cittassa upakkileso’ti– iti viditvā paḷāso cittassa upakkileso pahīno hoti; ‘issā cittassa upakkileso’ti– iti viditvā issā cittassa upakkileso pahīno hoti; ‘macchariyaṃ cittassa upakkileso’ti– iti viditvā macchariyaṃ cittassa upakkileso pahīno hoti; ‘māyā cittassa upakkileso’ti– iti viditvā māyā cittassa upakkileso pahīno hoti; ‘sāṭheyyaṃ cittassa upakkileso’ti iti viditvā sāṭheyyaṃ cittassa upakkileso pahīno hoti; ‘thambho cittassa upakkileso’ti– iti viditvā thambho cittassa upakkileso pahīno hoti; ‘sārambho cittassa upakkileso’ti– iti viditvā sārambho cittassa upakkileso pahīno hoti; ‘māno cittassa upakkileso’ti– iti viditvā māno cittassa upakkileso pahīno hoti; ‘atimāno cittassa upakkileso’ti– iti viditvā atimāno cittassa upakkileso pahīno hoti; ‘mado cittassa upakkileso’ti– iti viditvā mado cittassa upakkileso pahīno hoti; ‘pamādo cittassa upakkileso’ti– iti viditvā pamādo cittassa upakkileso pahīno hoti.
   74. “So buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti– ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni, aṭṭha purisapuggalā. Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.
   75. “Yathodhi kho panassa cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati; ‘dhamme …pe… saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. ‘Yathodhi kho pana me cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhan’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
   76. “Sa kho so, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnaṃ cepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, nevassa taṃ hoti antarāyāya. Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ acchodakaṃ āgamma parisuddhaṃ hoti pariyodātaṃ ukkāmukhaṃ vā panāgamma jātarūpaṃ parisuddhaṃ hoti pariyodātaṃ, evameva kho, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnaṃ cepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ nevassa taṃ hoti antarāyāya.
   77. “So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
   78. “So ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttariṃ nissaraṇan’ti pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti Ayaṃ vuccati, bhikkhave– ‘bhikkhu sināto antarena sinānenā’”ti.
   79. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca– “gacchati pana bhavaṃ gotamo bāhukaṃ nadiṃ sināyitun”ti? “Kiṃ, brāhmaṇa, bāhukāya nadiyā? Kiṃ bāhukā nadī karissatī”ti? “Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṃ kataṃ pavāhetī”ti. Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi–
   “Bāhukaṃ adhikakkañca, gayaṃ sundarikaṃ mapi.
   Sarassatiṃ payāgañca, atho bāhumatiṃ nadiṃ.
   Niccampi bālo pakkhando, kaṇhakammo na sujjhati.
   “Kiṃ sundarikā karissati, kiṃ payāgā kiṃ bāhukā nadī.
   Veriṃ katakibbisaṃ naraṃ, na hi naṃ sodhaye pāpakamminaṃ.
   “Suddhassa ve sadā phaggu, suddhassuposatho sadā;
   Suddhassa sucikammassa, sadā sampajjate vataṃ.
   Idheva sināhi brāhmaṇa, sabbabhūtesu karohi khemataṃ.
   “Sace musā na bhaṇasi, sace pāṇaṃ na hiṃsasi;
   Sace adinnaṃ nādiyasi, saddahāno amaccharī.
   Kiṃ kāhasi gayaṃ gantvā, udapānopi te gayā”ti.
   80. Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca– “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 dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti. Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā bhāradvājo arahataṃ ahosīti.
   Vatthasuttaṃ niṭṭhitaṃ sattamaṃ.
漢巴經文比對(莊春江作):
  「濟度之數(SA.1185);古仙度處(GA);度相(MA.93)」,南傳作「被認同能解脫」(Lokkhasammatā, Mokkhasammatā),智髻比丘長老英譯為「被(許多人)以為產生釋放」(is held by many to give liberation)。按:《破斥猶豫》以「被認同為粗弊性」(lūkhabhāvasammatā)解說lokkhasammatāti,再以「給與乾淨性、清淨性」(cokkhabhāvaṃ, visuddhibhāvaṃ detīti)解說「粗弊性」,但這樣的解說不如「被認同能解脫」(Mokkhasammatā, pī.)順理,今依此譯。
  「愚者常居中(SA.1185);是愚常遊戲(MA.93);愚者常樂彼(AA.13.5)」,南傳作「愚癡者經常跳入」(Niccampi bālo pakkhando),智髻比丘長老英譯為「笨人會常在那裡沐浴」(A fool may there forever bathe)。
  「黑業」(kaṇhakammo),智髻比丘長老英譯為「黑暗行為」(dark deeds)。
  「一切眾生安(MA.93);必獲安隱處(AA.13.5)」,南傳作「請使一切生物類安穩」(sabbabhūtesu karohi khemataṃ,直譯為「請對一切生物類作安穩」),智髻比丘長老英譯為「使自己成為所有生命的依靠」(To make yourself a refuge for all beings)。
  「如其範圍[的隨雜染]」(Yathodhi, yatodhi),菩提比丘長老英依yatodhi譯為「部分」(in part)。按:《破斥猶豫》說,隨雜染之捨斷是以聖道斷絕之捨斷:貪婪與不正貪、頑固、激情、慢、極慢、憍慢這六種污染被阿羅漢道捨斷;惡意、憤怒、怨恨、放逸這四種污染被阿那含道捨斷;藏惡、專橫、嫉妒、慳吝、偽詐、狡猾這六種污染被須陀洹道捨斷。依此,阿那含道捨斷的五下分結,其中的「欲的意欲」(kāmacchandaṃ)就與這裡的「貪婪與不正貪」(abhijjhāvisamalobho)不同。
  「這樣法」(evaṃdhammo),智髻比丘長老英譯為「這樣[定]的狀態」(such a state [of concentration])。按:《破斥猶豫》以「其相應的定蘊」(taṃsampayuttameva samādhikkhandhaṃ)解說,類同在《中部123經》的解說。
  「有這想類的超出與出離」(atthi imassa saññāgatassa uttariṃ nissaraṇanti),菩提比丘長老英譯為「有一個進一步從所有涉及認知的逃離」(there is a further escape from whatever is involved with perception, AN),智髻比丘長老英譯為「在另一邊有一個逃離這個整體領域的認知」(and beyond there is an escape from this whole field of perception, MN)。按:《滿足希求》說,「他這麼了知」指四梵住修習後住立的聖弟子從等至出來開始毘婆舍那這麼了知。「有此」是苦諦,五蘊以名色分別後了知此。「下劣的」是苦集。「勝妙的」是道諦。「這想類的超出與出離」指這被稱為毘婆舍那想之想類(vipassanāsaññāsaṅkhātassa saññāgatassa)的超出與出離,名為涅槃之意,以此使之看見滅諦(AN.3.67)。《破斥猶豫》的解說較詳而意趣相同,但「毘婆舍那想之想類」則作「梵住之想類」(brahmavihārasaññāgatassa, MN.7)。
  「有怨的、作罪垢的人」(Veriṃ katakibbisaṃ naraṃ),智髻比丘長老英譯為「做了殘忍與獸性行為的人」(A man who has done cruel and brutal deeds)。按:《破斥猶豫》以「作殘酷業」(kataluddakammaṃ)解說「作罪垢的」。
  「春齋」(phaggu),智髻比丘長老英譯為「春天的祭禮」(The Feast of Spring),菩提比丘長老說,phaggu為婆羅門在每年二、三月(Phagguṇa月,頗勒窶那月)的清淨日。
  「相信」(saddahāno),智髻比丘長老英譯為「具信仰」(With faith)。