經號:   
   (中部64經 更新)
中部64經/瑪魯迦大經(比丘品[7])(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!你們憶持我所教導的五下分結嗎?」
  當這麼說時,尊者瑪魯迦之子對世尊這麼說:
  「大德!我憶持世尊所教導的五下分結。」
  「瑪魯迦之子!但,你如何憶持我所教導的五下分結呢?」
  「大德!我憶持有身見是世尊所教導的下分結;大德!我憶持疑是世尊所教導的下分結;大德!我憶持戒禁取是世尊所教導的下分結;大德!我憶持欲的意欲是世尊所教導的下分結;大德!我憶持惡意是世尊所教導的下分結,大德!我這麼憶持世尊所教導的五下分結。」
  「瑪魯迦之子!你憶持誰教導像這樣的這五下分結呢?瑪魯迦之子!其他外道遊行者豈不將以這嬰兒譬喻的駁斥駁斥你嗎?因為,幼嫩愚鈍仰臥的嬰兒沒有『有身』[的觀念],將從哪裡生起有身見?但有身見煩惱潛在趨勢潛伏於其中;因為,幼嫩愚鈍仰臥的嬰兒沒有『法』[的觀念],將從哪裡生起對法的疑?但疑煩惱潛在趨勢潛伏於其中;因為,幼嫩愚鈍仰臥的嬰兒沒有『戒』[的觀念],將從哪裡生起戒禁取?但戒禁取煩惱潛在趨勢潛伏於其中;因為,幼嫩愚鈍仰臥的嬰兒沒有『欲』[的觀念],將從哪裡生起對欲之欲的意欲?但欲貪煩惱潛在趨勢潛伏於其中;因為,幼嫩愚鈍仰臥的嬰兒沒有『眾生』[的觀念],將從哪裡生起對眾生的惡意?但惡意煩惱潛在趨勢潛伏於其中,瑪魯迦之子!其他外道遊行者豈不將以這嬰兒譬喻的駁斥駁斥你嗎?」
  當這麼說時,尊者阿難對世尊說:
  「世尊!這正是時候,善逝!這正是時候,願世尊說五下分結,聽聞世尊的[教說]後,比丘們將會憶持的。」
  「那樣的話,阿難!你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」尊者阿難回答世尊。
  世尊這麼說:
  「阿難!這裡,未受教導的一般人是不曾見過聖者的,不熟練聖者法的,未受聖者法訓練的;是不曾見過善人的,不熟練善人法的,未受善人法訓練的,他住於心被有身見纏縛、征服,不如實了知已生起的有身見之出離,有身見成為他的慣習而未被排除,則它是下分結;他住於心被疑纏縛、征服,不如實了知已生起的疑之出離,疑成為他的慣習而未被排除,則它是下分結;他住於心被戒禁取纏縛、征服,不如實了知已生起的戒禁取之出離,戒禁取成為他的慣習而未被排除,則它是下分結;他住於心被欲貪纏縛、征服,不如實了知已生起的欲貪之出離,欲貪成為他的慣習而未被排除,則它是下分結;他住於心被惡意纏縛、征服,不如實了知已生起的惡意之出離,惡意成為他的慣習而未被排除,則它是下分結。
  阿難!這裡,已受教導的聖弟子是見過聖者的,熟練聖者法的,善受聖者法訓練的;是見過善人的,熟練善人法的,善受善人法訓練的,他住於心不被有身見纏縛、征服,如實了知已生起的有身見之出離,他的有身見含煩惱潛在趨勢被捨斷;他住於心不被疑纏縛、征服,如實了知已生起的疑之出離,他的疑含煩惱潛在趨勢被捨斷;他住於心不被戒禁取纏縛、征服,如實了知已生起的戒禁取之出離,他的戒禁取含煩惱潛在趨勢被捨斷;他住於心不被欲貪纏縛、征服,如實了知已生起的欲貪之出離,他的欲貪含煩惱潛在趨勢被捨斷;他住於心不被惡意纏縛、征服,如實了知已生起的惡意之出離,他的惡意含煩惱潛在趨勢被捨斷。
  阿難!有捨斷五下分結的道與道跡,『不由於該道與道跡將知道或看見或將捨斷五下分結。』這是不可能的。阿難!猶如有住立著而有堅實核心的大樹,『不切開外皮、不切開皮層而將切斷堅實核心。』這是不可能的。同樣的,阿難!有捨斷五下分結的道與道跡,『不由於該道與道跡將知道或看見或將捨斷五下分結。』這是不可能的。
  阿難!有捨斷五下分結的道與道跡,『由於該道與道跡將知道或看見或將捨斷五下分結。』這是可能的。阿難!猶如有住立著而有堅實核心的大樹,『切開外皮、切開皮層而將切斷堅實核心。』這是可能的。同樣的,阿難!有捨斷五下分結的道與道跡,『由於該道與道跡將知道或看見或將捨斷五下分結。』這是可能的。
  阿難!猶如滿滿的、水滿到烏鴉可喝到的恒河,那時,如果弱男子走來[而心想]:『我將以手臂橫向切開這恒河後,平安地到彼岸。』他不能夠以手臂橫向切開這恒河後,平安地到彼岸。同樣的,阿難!當任何有身見滅之法被教導時,他心不躍入、不明淨、不住立、不解脫,即應該被看作像那位弱男子那樣。阿難!猶如滿滿的、水滿到烏鴉可喝到的恒河,那時,如果有力氣的男子走來[而心想]:『我將以手臂橫向切開這恒河後,平安地到彼岸。』他能夠以手臂橫向切開這恒河後,平安地到彼岸。同樣的,阿難!當任何有身見滅之法被教導時,他心躍入、明淨、住立、解脫,即應該被看作像那位有力氣的男子那樣。
  阿難!什麼是捨斷五下分結的道與道跡呢?阿難!這裡,比丘以離依著、以惡不善法的捨斷,以所有身粗重的安息,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,在那裡,所有色之類、受之類、想之類、行之類、識之類,他認為那些法是無常的、苦的、病的、腫瘤的、箭的、禍的、疾病的、另一邊的、敗壞的、空的、無我的,他使心從那些法脫離;他使心從那些法脫離後,心集中於不死界:『這是寂靜的,這是勝妙的,即:一切行的止、一切依著斷念、渴愛的滅盡、離貪、滅、涅槃。』當他在那裡住立時,到達諸煩惱的滅盡。如果因為那法貪、那法喜而沒達到諸煩惱的滅盡,則以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。阿難!這是捨斷五下分結的道與道跡。
  再者,阿難!比丘以尋與伺的平息,……(中略)第二禪,……(中略)第三禪,……(中略)第四禪,……(中略)在那裡,所有色之類、受之類、想之類、行之類、識之類,……(中略)為不從彼世轉回者。阿難!這是捨斷五下分結的道與道跡。
  再者,阿難!比丘以一切色想的超越,以有對想的滅沒,以不作意種種想[而知]:『虛空是無邊的』,進入後住於虛空無邊處,在那裡,所有色之類、受之類、想之類、行之類、識之類,……(中略)為不從彼世轉回者。阿難!這是捨斷五下分結的道與道跡。
  再者,阿難!比丘以一切虛空無邊處的超越[而知]:『識是無邊的』,進入後住於識無邊處,在那裡,所有色之類、受之類、想之類、行之類、識之類,……(中略)為不從彼世轉回者。阿難!這是捨斷五下分結的道與道跡。
  再者,阿難!比丘以一切識無邊處的超越[而知]:『什麼都沒有』,進入後住於無所有處,在那裡,所有色之類、受之類、想之類、行之類、識之類,……(中略)為不從彼世轉回者。阿難!這是捨斷五下分結的道與道跡。」
  「大德!如果這是捨斷五下分結的道與道跡,那樣的話,為什麼某些比丘是心解脫者,某些比丘是慧解脫者呢?」
  「阿難!在這裡,我說,這是根之種種。」
  這就是世尊所說,悅意的尊者阿難歡喜世尊所說。
  瑪魯迦大經第四終了。
MN.64/(4) Mahāmālukyasuttaṃ
   129. 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– “dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṃyojanānī”ti?
   Evaṃ vutte, āyasmā mālukyaputto bhagavantaṃ etadavoca– “ahaṃ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī”ti. “Yathā kathaṃ pana tvaṃ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṃyojanānī”ti? “Sakkāyadiṭṭhiṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; vicikicchaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; sīlabbataparāmāsaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; kāmacchandaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; byāpādaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi. Evaṃ kho ahaṃ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī”ti.
   “Kassa kho nāma tvaṃ, mālukyaputta, imāni evaṃ pañcorambhāgiyāni saṃyojanāni desitāni dhāresi? Nanu, mālukyaputta aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? Anusetvevassa sakkāyadiṭṭhānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Anusetvevassa kāmarāgānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Anusetvevassa byāpādānusayo. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti? Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca– “etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā pañcorambhāgiyāni saṃyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca–
   130. “Idhānanda assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.
   131. “Sutavā ca kho, ānanda, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā vicikicchā sānusayā pahīyati. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati. Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so kāmarāgo sānusayo pahīyati Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so byāpādo sānusayo pahīyati.
   132. “Yo, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti– netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ acchetvā phegguṃ acchetvā sāracchedo bhavissatīti– netaṃ ṭhānaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti– netaṃ ṭhānaṃ vijjati.
   “Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti– ṭhānametaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ chetvā phegguṃ chetvā sāracchedo bhavissatīti– ṭhānametaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti– ṭhānametaṃ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya– ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti; so na sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; seyyathāpi so dubbalako puriso evamete daṭṭhabbā. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha balavā puriso āgaccheyya– ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti; so sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā.
   133. “Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.
   “Puna caparaṃ, ānanda, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.
   “Puna caparaṃ, ānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.
   “Puna caparaṃ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.
   “Puna caparaṃ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāyā”ti.
   “Eso ce, bhante, maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti? “Ettha kho panesāhaṃ, ānanda, indriyavemattataṃ vadāmī”ti.
   Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
   Mahāmālukyasuttaṃ niṭṭhitaṃ catutthaṃ.
漢巴經文比對(莊春江作):
  「纏住(MA.205)」,南傳作「被纏縛」(pariyuṭṭhitena),智髻比丘長老英譯為「纏住」(obsessed),菩提比丘長老解說,在論書中依雜染的發生區分為三階段:「煩惱潛在趨勢」(anusaya)階段只是在心中的潛在性質(latent dispositions),「纏」(pariyuṭṭhāna)階段上升到纏住與征服(obsess and enslave)了心,到「超越階段」(vitikkama)就激發不善的身行、語行。本經為何佛陀會責備比丘對五下分結的回答?《破斥猶豫》說,因為上座作這樣的執見:只在行為的剎那被污染結縛,其他剎那不被結縛(samudācārakkhaṇeyeva kilesehi saṃyutto nāma hoti, itarasmiṃ khaṇe asaṃyutto’’ti)。
  「勝如(MA.205)」,南傳作「根之種種」(indriyavemattataṃ),智髻比丘長老英譯為「不同的是他們的器官機能」(The difference…is in their faculties)。按:《破斥猶豫》說,以心一境性為擔者(cittekaggatā dhuraṃ)名心解脫,以慧為擔者(paññā dhuraṃ)名慧解脫,法將(dhammasenāpati, 舍利弗)為慧解脫生者(paññāvimutto jāto),大目揵連上座為心解脫者。
  「慣習」(thāmagatā,直譯為「已到達勢力」),智髻比丘長老英譯為「已經成為一種慣性」(has become habitual)。
  「含煩惱潛在趨勢」(sānusayā,另譯為「有隨眠的」),智髻比丘長老英譯為「連同對它的在表面下的趨勢」(together with the underlying tendency to it)。