經號:   
   (中部48經 更新)
中部48經/憍賞彌(雙小品[5])(莊春江譯)
  我聽到這樣
  有一次世尊住在憍賞彌城瞿師羅園。
  當時,憍賞彌的比丘們發生爭論、爭吵,走向爭端,他們住於彼此以舌鋒互刺,他們彼此不信服,不來到和解,彼此不同意,不來到和睦。
  那時,某位比丘去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,那位比丘對世尊這麼說:
  「大德!這裡,比丘們發生爭論、爭吵,走向爭端,他們住於彼此以舌鋒互刺,他們彼此不信服,不來到和解,彼此不同意,不來到和睦。」
  那時,世尊召喚某位比丘:
  「來!比丘!你以我的名義召喚那些比丘:『大師召喚尊者們。』」
  「是的,大德!」那位比丘回答世尊後,去見那些比丘。抵達後,對那些比丘這麼說:
  「大師召喚尊者們。」
  「是的,學友!」那些比丘回答那位比丘後,去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,世尊對那些比丘這麼說:
  「是真的嗎?比丘們!你們發生爭論、爭吵,走向爭端,你們住於彼此以舌鋒互刺,你們彼此不信服,不來到和解,彼此不同意,不來到和睦。」
  「是的,大德!」
  「比丘們!你們怎麼想:每當你們發生爭論、爭吵,走向爭端,你們住於彼此以舌鋒互刺時,那時,是否你們的慈身業同梵行者們公開地與私下地被現起了呢?慈語業……(中略)慈意業對同梵行者們公開地與私下地被現起了呢?」
  「不,大德!」
  「比丘們!像這樣,每當你們發生爭論、爭吵,走向爭端,你們住於彼此以舌鋒互刺時,那時,你們的慈身業對同梵行者們公開地與私下地既不被現起,慈語業……(中略)慈意業對同梵行者們公開地與私下地也不被現起,那麼,愚鈍男子們!你們知道什麼、看見什麼而發生爭論、爭吵,走向爭端,你們住於彼此以舌鋒互刺,你們彼此不信服,不來到和解,彼此不同意,不來到和睦呢?愚鈍男子們!那必將有你們長久的不利與苦。」
  那時,世尊召喚比丘們:
  「比丘們!有這可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的六和睦法,哪六個呢?比丘們!這裡,比丘的慈身業對同梵行者公開地與私下地被現起,這是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  再者,比丘們!比丘的慈語業對同梵行者公開地與私下地被現起,這是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  再者,比丘們!比丘的慈意業對同梵行者公開地與私下地被現起,這也是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  再者,比丘們!比丘是所有那些如法的如法所得利養,乃至包含自己鉢裡的,以像這樣的利養與有戒的同梵行者平等地受用者、共同分享者,這也是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  再者,比丘們!比丘對所有無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者所稱讚的、不取著的、導向定的戒,在像這樣的戒上與同梵行者公開地與私下地住於戒的一致,這也是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  再者,比丘們!比丘對所有這聖的、出離的、帶領那樣的行為者到苦的完全滅盡之見,在像這樣的見上與同梵行者公開地與私下地住於見的一致,這也是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  比丘們!這是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的六和睦法。比丘們!屬於這六和睦法中,這是最高的,這是攝受的,這是總括的,即:這聖的、出離的、帶領那樣的行為者到苦的完全滅盡之見。比丘們!猶如屬於重閣中,這是最高的,這是攝受的,這是總括的,即:尖頂,同樣的,比丘們!屬於這六和睦法中,這是最高的,這是攝受的,這是總括的,即:這聖的、出離的、帶領那樣的行為者到苦的完全滅盡之見。
  比丘們!這聖的、出離的見如何帶領那樣的行為者到苦的完全滅盡呢?比丘們!這裡,比丘到林野,或樹下,或空屋,像這樣深慮:『有我自身內未捨斷的纏:我被那種纏纏住心會不如實了知、會不看見嗎?』比丘們!如果比丘被欲貪纏住,則心被纏住;比丘們!如果比丘被惡意纏住,則心被纏住;比丘們!如果比丘被惛沈睡眠纏住,則心被纏住;比丘們!如果比丘被掉舉後悔纏住,則心被纏住;比丘們!如果比丘被疑纏住,則心被纏住;比丘們!如果比丘對此世的思惟是熱衷者,則心被纏住;比丘們!如果比丘對他世的思惟是熱衷者,則心被纏住;比丘們!如果比丘發生爭論、爭吵,走向爭端,住於彼此以舌鋒互刺,則心被纏住。他這麼了知:『沒有我自身內未捨斷的纏:我被那種纏纏住心會不如實了知、會不看見,我的心意已善志向於真實的覺。』這是第一個被證得的聖、出世間、與一般人不共的智。
  再者,比丘們!聖弟子像這樣深慮:『當練習、修習多修習這個見時,我自己得到止,自己得到寂滅嗎?』他這麼了知:『當練習、修習、多修習這個見時,我自己得到止,自己得到寂滅。』這是第二個被證得的聖、出世間、與一般人不共的智。
  再者,比丘們!聖弟子像這樣深慮:『有其他在此之外的沙門、婆羅門具備像我具備這樣的見嗎?』他這麼了知:『沒有其他在此之外的沙門、婆羅門具備像我具備這樣的見。』這是第三個被證得的聖、出世間、與一般人不共的智。
  再者,比丘們!聖弟子像這樣深慮:『我具備像見具足之人具備那樣的法性嗎?』比丘們!見具足之人具備像怎樣的法性呢?比丘們!這是見具足之人的法性:即使來到(犯)像那樣的罪,而對這樣的罪,出罪被設置者,那時,他就急速地向大師或有智的同梵行者們懺悔、公開、披露它,懺悔、公開、披露後,來到未來自制。比丘們!猶如愚鈍仰臥的幼兒以手或腳靠近炭火後就急速地撤回,同樣的,比丘們!這是見具足之人的法性:即使來到像那樣的罪,而對這樣的罪,出罪被設置者,那時,他就急速地向大師或有智的同梵行者們懺悔、公開、披露它,懺悔、公開、披露後,來到未來自制。他這麼了知:『我具備像見具足之人具備那樣的法性。』這是第四個被證得的聖、出世間、與一般人不共的智。
  再者,比丘們!聖弟子像這樣深慮:『我具備像見具足之人具備那樣的法性嗎?』比丘們!見具足之人具備像怎樣的法性呢?比丘們!這是見具足之人的法性:即使有對同梵行者們各種應該作的任何事,在那裡,他[仍]來到努力,那時,他還是對增上戒學、增上心學、增上慧學的極度渴望者。比丘們!猶如有幼仔牛的母牛邊吃草邊注意仔牛,同樣的,比丘們!這是見具足之人的法性:即使有對同梵行者們各種應該作的任何事,在那裡,他[仍]來到努力,那時,他還是對增上戒學、增上心學、增上慧學的極度渴望者。他這麼了知:『我具備像見具足之人具備那樣的法性。』這是第五個被證得的聖、出世間、與一般人不共的智。
  再者,比丘們!聖弟子像這樣深慮:『我具備像見具足之人具備那樣的力量嗎?』比丘們!見具足之人具備像怎樣的力量呢?比丘們!這是見具足之人的力量:凡當被如來教導的法、律被教導時,他作為核心作意後全心注意後傾耳聽法。他這麼了知:『我具備像見具足之人具備那樣的力量。』這是第六個被證得的聖、出世間、與一般人不共的智。
  再者,比丘們!聖弟子像這樣深慮:『我具備像見具足之人具備那樣的力量嗎?』比丘們!見具足之人具備像怎樣的力量呢?比丘們!這是見具足之人的力量:凡當被如來教導的法、律被教導時,他得義的信受得法的信受、得伴隨法的欣悅。他這麼了知:『我具備像見具足之人具備那樣的力量。』這是第七個被證得的聖、出世間、與一般人不共的智。
  比丘們!具備這樣七支聖弟子的法性者,他是為了入流果的作證之善探求者,比丘們!具備這樣七支的聖弟子,他是入流果的具備者。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  憍賞彌經第八終了。
MN.48/(8) Kosambiyasuttaṃ
   491. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upenti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca– “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṃ saññāpenti, na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upentī”ti.
   Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi– “ehi tvaṃ, bhikkhu, mama vacanena te bhikkhū āmantehi– ‘satthā vo āyasmante āmantetī’”ti. “Evaṃ bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca– “satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca– “saccaṃ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upethā”ti? “Evaṃ, bhante”. “Taṃ kiṃ maññatha, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, api nu tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ …pe… mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho cā”ti? “No hetaṃ, bhante”. “Iti kira, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, neva tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṃ vacīkammaṃ …pe… na mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Atha kiñcarahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upetha Tañhi tumhākaṃ, moghapurisā, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.
   492. Atha kho bhagavā bhikkhū āmantesi– “chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
   “Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekibhāvāya saṃvattati.
   “Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
   “Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
   “Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
   “Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
   “Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Imesaṃ kho, bhikkhave, channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ– yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ kūṭaṃ; evameva kho, bhikkhave imesaṃ channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.
   493. “Kathañca, bhikkhave, yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati– ‘atthi nu kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyan’ti? Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu thīnamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṃ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti So evaṃ pajānāti– ‘natthi kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyaṃ. Suppaṇihitaṃ me mānasaṃ saccānaṃ bodhāyā’ti. Idamassa paṭhamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.
   494. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘imaṃ nu kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbutin’ti? So evaṃ pajānāti– ‘imaṃ kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbutin’ti. Idamassa dutiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.
   495. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘yathā rūpāyāhaṃ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti? So evaṃ pajānāti– ‘yathārūpāyāhaṃ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti. Idamassa tatiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.
   496. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa– ‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa– ‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’. So evaṃ pajānāti– ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa catutthaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.
   497. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa– ‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’. Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; evameva kho, bhikkhave dhammatā esā diṭṭhisampannassa puggalassa– ‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’. So evaṃ pajānāti– ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa pañcamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.
   498. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃkatvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti. So evaṃ pajānāti– ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa chaṭṭhaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.
   499. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. So evaṃ pajānāti– ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa sattamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.
   500. “Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. Evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Kosambiyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「在像這樣的戒上」(tathārūpesu sīlesu),《增支部1142經》(AN.6.11)作「以像這樣的戒」(tathārūpehi sīlehi)。
  「總括的」(saṅghāṭanikaṃ, saṅghātanikaṃ),智髻比丘長老英譯為「最統一的」(the most unifying)。
  「是熱衷者」(pasuto hoti),智髻比丘長老英譯為「被吸引」(is absorbed)。
  「於真實的覺」(saccānaṃ bodhāyāti),智髻比丘長老英譯為「向真裡的醒悟」(awakening to the truths)。按:《破斥猶豫》以「四聖諦的覺」(atunnaṃ saccānaṃ bodhatthāya)解說。
  「自己」(paccattaṃ,原意為「各自地;單獨地」),智髻比丘長老英譯為「自己;親自地」(personally)。按:《破斥猶豫》以「自己在心上」(attano citte)解說,今準此譯。
  「法性」(dhammatāya,另譯為「常法;習性」),智髻比丘長老英譯為「特質;品格」(the character)。按:《破斥猶豫》以「自性;實相」(sabhāvena)解說。
  「邊吃草邊注意仔牛」(thambañca ālumpati vacchakañca apacinati),智髻比丘長老英譯為「當牠吃草時仍照顧(看著)小牛」(while she grazes watches her calf)。按:「吃草」原義為「拔起草叢」,《破斥猶豫》以「拔起草咀嚼」(tiṇañca ālumpamānā khādati)解說,「注意」(apacinati, apacināti)原義為「尊敬」,《破斥猶豫》以「注意」(apaloketi)解說,今準此譯。