經號:   
   (中部19經 更新)
中部19經/二種尋經(師子吼品[2])(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!當我正覺以前,還是未現正覺菩薩時,這麼想:『讓我住於分[我的]諸尋成二種。』比丘們!我分欲尋、惡意尋、加害尋為一部分,離欲尋、無惡意尋、無加害尋為第二部分。
  比丘們!當我這樣住於不放逸、熱心、自我努力時,欲尋生起,我這麼了知它:『我的這欲尋已生起,它導向自己的惱害,導向他人的惱害,導向兩者的惱害,是滅慧者,惱害的伴黨,非涅槃的導向者。』比丘們!當我深慮:『它導向自己的惱害。』時,它滅沒;比丘們!當我深慮:『它導向他人的惱害。』時,它滅沒;比丘們!當我深慮:『它導向兩者的惱害。』時,它滅沒;比丘們!當我深慮:『它是滅慧者,惱害的伴黨,非涅槃的導向者。』時,它滅沒,比丘們!每當欲尋已生起時,我就捨斷它、除去它、使它作終結。
  比丘們!當我這樣住於不放逸、熱心、自我努力時,惡意尋生起,……(中略)加害尋生起,我這麼了知它:『我的這加害尋已生起,它導向自己的惱害,導向他人的惱害,導向兩者的惱害,是滅慧者,惱害的伴黨,非涅槃的導向者。』比丘們!當我深慮:『它導向自己的惱害。』時,它滅沒;比丘們!當我深慮:『它導向他人的惱害。』時,它滅沒;比丘們!當我深慮:『它導向兩者的惱害。』時,它滅沒;比丘們!當我深慮:『它是滅慧者,惱害的伴黨,非涅槃的導向者。』時,它滅沒,比丘們!每當加害尋已生起時,我就捨斷它、除去它、使它作終結。
  比丘們!凡比丘多隨尋思、多隨伺察,像這樣成為心的傾向。比丘們!如果比丘多隨尋思、多隨伺察欲尋,他捨斷了離欲尋,多作了欲尋,則他的那個心傾向於欲尋;比丘們!如果比丘多隨尋思、多隨伺察惡意尋,……(中略)比丘們!如果比丘多隨尋思、多隨伺察加害尋,他捨斷了無加害尋,多作了加害尋,則他的那個心傾向於加害尋。比丘們!猶如在雨季最後一個月的秋天時,當穀物繁多時,牧牛者會守護牛,他會以棒杖驅趕、使之避開、制止、防止那些牛,那是什麼原因呢?比丘們!因為那位牧牛者看見由此因緣而有處罰,或捕縛,或沒收,或呵責。同樣的,比丘們!我看見惡不善法的過患、卑下、污染,善法的出離、效益、明淨側
  比丘們!當我這樣住於不放逸、熱心、自我努力時,離欲尋生起,我這麼了知它:『我的這離欲尋已生起,它既不導向自己的惱害,也不導向他人的惱害,也不導向兩者的惱害,是令慧增長者,無惱害的伴黨,涅槃的導向者。』比丘們!如果隨尋思、隨伺察它一夜,由此因緣我不看見恐懼;比丘們!如果隨尋思、隨伺察它一日,由此因緣我不看見恐懼;比丘們!如果隨尋思、隨伺察它一日夜,由此因緣我不看見恐懼。然而,當過於長久地隨尋思、隨伺察時,我的身體會疲倦;當身體疲倦時,心會被弄亂;當心被弄亂時,心是與定遠離的。比丘們!我使內心安頓、平息、統一、集中,那是什麼原因呢?『我的心不要被弄亂。』
  比丘們!當我這樣住於不放逸、熱心、自我努力時,無惡意尋生起,……(中略)無加害尋生起,我這麼了知它:『我的這無加害尋已生起,它既不導向自己的惱害,也不導向他人的惱害,也不導向兩者的惱害,是令慧增長者,無惱害的伴黨,涅槃的導向者。』比丘們!如果隨尋思、隨伺察它一夜,由此因緣我不看見恐懼;比丘們!如果隨尋思、隨伺察它一日,由此因緣我不看見恐懼;比丘們!如果隨尋思、隨伺察它一日夜,由此因緣我不看見恐懼,然而,當過於長久地隨尋思、隨伺察時,我的身體會疲倦;當身體疲倦時,心會被弄亂;當心被弄亂時,心是與定遠離的。比丘們!我使內心安頓、平息、統一、集中,那是什麼原因呢?『我的心不要被弄亂。』
  比丘們!凡比丘多隨尋思、多隨伺察,像這樣成為心的傾向。比丘們!如果比丘多隨尋思、多隨伺察離欲尋,他捨斷了欲尋,多作了離欲尋,則他的那個心傾向於離欲尋;比丘們!如果比丘多隨尋思、多隨伺察無惡意尋,……(中略)比丘們!如果比丘多隨尋思、多隨伺察無加害尋,他捨斷了加害尋,多作了無加害尋,則他的那個心傾向於無加害尋。比丘們!猶如在夏季最後一個月,當所有的穀物收集入村落時,當到樹下或到屋外時,牧牛者會守護牛,他只應該作念:『有這些牛。』同樣的,比丘們!我只應該作念:『有這些法。』
  比丘們!我的活力已被激發而不退,念已現前而不忘失,身已寧靜而無激情,心已入定而一境,比丘們!我從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪;以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪;以喜的褪去與住於平靜,正念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、專注、住於樂者』的第三禪;以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而正念遍淨的第四禪。
  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、到達不動時,我使心轉向許多前世住處回憶之智。我回憶起許多前世住處,即:一生、……(中略)像這樣,我回憶起許多前世住處有這樣的行相與境遇,比丘們!這是在初夜被我證得的第一明,當住於不放逸、熱心、自我努力時,無明已被破壞,明已生起;黑闇已被破壞,光明已生起。
  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,我使心轉向眾生死亡與往生之智,我以清淨、超越人的天眼,看見當眾生死時、往生時,……(中略)這些眾生諸君,具備身惡行、……(中略)這樣,我以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉,比丘們!這是在中夜被我證得的第二明,當住於不放逸、熱心、自我努力時,無明已被破壞,明已生起;黑闇已被破壞,光明已生起。
  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,我使心轉向煩惱滅盡智。我如實證知:『這是苦。』如實證知:『這是苦。』如實證知:『這是苦。』如實證知:『這是導向苦滅道跡。』如實證知:『這些是煩惱。』如實證知:『這是煩惱集。』如實證知:『這是煩惱滅。』如實證知:『這是導向煩惱滅道跡。』當我這麼知、這麼見時,心從欲的煩惱解脫,心從有的煩惱解脫,心從無明的煩惱解脫。當解脫時,有『[這是]解脫』之智,我了知:『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!這是在後夜被我證得的第三明,當住於不放逸、熱心、自我努力時,無明已被破壞,明已生起;黑闇已被破壞,光明已生起。
  比丘們!猶如在山邊林野中有大低窪沼澤,大鹿群依之而住,如果對牠們樂於無利、不利、不離軛安穩的任何男子出現,他會關閉所有能往喜悅的平安、安全道路,會打開邪道,會放下[引誘的]公獸,會放置[引誘的]母獸,比丘們!這樣,大鹿群過些時候會來到不幸與厄運。比丘們!但,如果對大鹿群樂於利益、有益、離軛安穩的任何男子出現,他會打開所有能往喜悅的平安、安全道路,會關閉邪道,會除去[引誘的]公獸,會破壞[引誘的]母獸,比丘們!這樣,大鹿群過些時候會來到成長、增長、擴展。
  比丘們!我的這個譬喻是為了作義理的教授。這裡,這個義理是:比丘們!『大低窪沼澤』,這是對於欲的同義語;比丘們!『大鹿群』,這是對於眾生的同義語;比丘們!『樂於無利、不利、不離軛安穩的男子』,這是對於魔波旬的同義語;比丘們!『邪道』,這是對於八支邪道的同義語,即:邪見、邪志、邪語、邪業、邪命、邪精進、邪念、邪定;比丘們!『[引誘的]公獸』,這是對於歡喜與貪的同義語;比丘們!『[引誘的]母獸』,這是對於無明的同義語;比丘們!『樂於利益、有益、離軛安穩的男子』,這是對於如來阿羅漢遍正覺者的同義語;比丘們!『能往喜悅的平安、安全道路』,這是對於八支聖道的同義語,即:正見、正志、正語、正業、正命、正精進、正念、正定。
  比丘們!像這樣,能往喜悅的平安、安全道路已被我打開,邪道已被關閉, [引誘的]公獸已被除去,[引誘的]母獸已被破壞,比丘們!凡依憐愍對弟子有益的大師出自憐愍所應作的,我已為你們做了。比丘們!有這些樹下、這些空屋,比丘們!你們要修禪!不要放逸,不要以後變得後悔,這是我們對你們的教誡。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  二種尋經第九終了。
MN.19/(9) Dvedhāvitakkasuttaṃ
   206. 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–
   “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti. So kho ahaṃ, bhikkhave, yo cāyaṃ kāmavitakko yo ca byāpādavitakko yo ca vihiṃsāvitakko– imaṃ ekaṃ bhāgamakāsiṃ yo cāyaṃ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṃsāvitakko– imaṃ dutiyaṃ bhāgamakāsiṃ.
   207. “Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko. So evaṃ pajānāmi– ‘uppanno kho me ayaṃ kāmavitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’ . ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ kāmavitakkaṃ pajahameva inodameva byantameva naṃ akāsiṃ.
   208. “Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko …pe… uppajjati vihiṃsāvitakko. So evaṃ pajānāmi– ‘uppanno kho me ayaṃ vihiṃsāvitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ vihiṃsāvitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.
   “Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Kāmavitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṃ, kāmavitakkaṃ bahulamakāsi, tassa taṃ kāmavitakkāya cittaṃ namati. Byāpādavitakkaṃ ce, bhikkhave …pe… vihiṃsāvitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṃsāvitakkaṃ, vihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ vihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya. Taṃ kissa hetu? Passati hi so, bhikkhave, gopālako tatonidānaṃ vadhaṃ vā bandhanaṃ vā jāniṃ vā garahaṃ vā. Evameva kho ahaṃ, bhikkhave, addasaṃ akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.
   209. “Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko. So evaṃ pajānāmi– ‘uppanno kho me ayaṃ nekkhammavitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya Kāye kilante cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti.
   210. “Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko …pe… uppajjati avihiṃsāvitakko. So evaṃ pajānāmi– ‘uppanno kho me ayaṃ avihiṃsāvitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi, sannisādemi, ekodiṃ karomi samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti.
   “Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṃ, nekkhammavitakkaṃ bahulamakāsi, tassaṃ taṃ nekkhammavitakkāya cittaṃ namati. Abyāpādavitakkañce, bhikkhave …pe… avihiṃsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṃsāvitakkaṃ, avihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ avihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti– ‘etā gāvo’ti. Evamevaṃ kho, bhikkhave, satikaraṇīyameva ahosi– ‘ete dhammā’ti.
   211. “Āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedesiṃ, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.
   212. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ, ekampi jātiṃ …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.
   213. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne …pe… ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Ayaṃ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.
   214. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha, vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.
   215. “Seyyathāpi, bhikkhave, araññe pavane mahantaṃ ninnaṃ pallalaṃ. Tamenaṃ mahāmigasaṅgho upanissāya vihareyya. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ pidaheyya, vivareyya kummaggaṃ, odaheyya okacaraṃ, ṭhapeyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṃ āpajjeyya. Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ vivareyya, pidaheyya kummaggaṃ, ūhaneyya okacaraṃ, nāseyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
   “Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya Ayaṃ cevettha attho– mahantaṃ ninnaṃ pallalanti kho, bhikkhave, kāmānametaṃ adhivacanaṃ. Mahāmigasaṅghoti kho, bhikkhave, sattānametaṃ adhivacanaṃ. Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ– micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchā-ājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa. Okacaroti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ. Okacārikāti kho, bhikkhave, avijjāyetaṃ adhivacanaṃ. Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Khemo maggo sovatthiko pītigamanīyoti kho bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ– sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammā-ājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.
   “Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Dvedhāvitakkasuttaṃ niṭṭhitaṃ navamaṃ.
漢巴經文比對(莊春江作):
  「諸念(MA.102)」,南傳作「諸尋」(vitakke),智髻比丘長老英譯為「我的諸想法」(my thoughts)。
  「滅慧(MA.102)」,南傳作「滅慧者」(paññānirodhiko),智髻比丘長老英譯為「它妨礙智慧」(it obstructs wisdom),或「有損於智慧」(detrimental to wisdom, SN.46.40)。
  「無欲念(MA.102)」,南傳作「離欲尋」(nekkhammavitakkaṃ,另譯為「出離尋」),智髻比丘長老英譯為「放棄的想法」(thought of renunciation)。
  「明淨側」(vodānapakkhaṃ),智髻比丘長老英譯為「清潔情況」(the aspect of cleansing)。
  「他只應該作念」(satikaraṇīyameva hoti),智髻比丘長老英譯為「他只需要深切注意」(he needs only to be mindful)。
  「有這些法」(ete dhammāti),智髻比丘長老英譯為「那些狀況在那裡」(those states were there)。
  「[引誘的]公獸」(okacaraṃ, oka-cara),智髻比丘長老英譯為「引誘物;誘餌」(a decoy)。
  「[引誘的]母獸」(okacārikaṃ, oka-cārikā),智髻比丘長老英譯為「倣造物;模型」(a dummy)。