經號:   
   (中部65經 更新)
中部65經/跋大哩經(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!我一座食而食,比丘們!當一座食而食時,我覺知少病、少惱、起居輕快、有力氣、安樂住,比丘們!來!請你們也一座食而食,比丘們!當一座食而食時,你們將覺知少病、少惱、起居輕快、有力氣、安樂住。」
  當這麼說時,尊者跋大哩對世尊這麼說:
  「大德!我不能夠一座食而食,大德!因為,如果我一座食而食,我會憂慮、追悔。」
  「那樣的話,跋大哩!在被招待處吃一部分後,可以帶一部分[回去]吃,跋大哩!這樣,當吃那一部分時,你將可維持。」
  「大德!我不能夠這樣吃,大德!因為,如果我這樣吃,我會憂慮、追悔。」
  那時,當世尊安立[此為]學處時,尊者跋大哩在僧團中宣說不能受持[此]學。那時,尊者跋大哩整整三個月沒面對世尊,因為在大師教誡的學中他不是全分行者
  當時,眾多比丘為世尊作衣服的工作[而心想]:
  「經過三個月了,當衣服完成時,世尊將出發遊行。」
  那時,尊者跋大哩去見那些比丘。抵達後,與那些比丘互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,那些比丘對尊者跋大哩這麼說:
  「跋大哩學友!這世尊的衣服工作已完成,經過三個月了,當衣服完成時,世尊將出發遊行,來吧!跋大哩學友!請你好好作意這個過失,不要成為你以後更難作的。」
  「是的,學友們!」尊者跋大哩回答那些比丘後,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,尊者跋大哩對世尊這麼說:
  「大德!我犯了過錯,如愚者、如愚昧者、如不善者:當世尊安立[此為]學處時,我在僧團中宣說不能受持[此]學,大德!為了未來的自制,請世尊原諒我那樣的罪過為罪過。」
  「跋大哩!你確實犯了過錯,如愚者、如愚昧者、如不善者:當我安立[此為]學處時,你在僧團中宣說不能受持[此]學。跋大哩!你不理解這個情況:『世尊住在舍衛城,世尊將知道我:名叫跋大哩的比丘在大師教誡的學中不是全分行者。』這是你不理解的情況。跋大哩!你也不理解這個情況:『眾多比丘在舍衛城進入雨季安居,他們將知道我:名叫跋大哩的比丘在大師教誡的學中不是全分行者。』這是你不理解的情況。跋大哩!你也不理解這個情況:『眾多比丘尼在舍衛城進入雨季安居,她們將知道我:名叫跋大哩的比丘在大師教誡的學中不是全分行者。』這是你不理解的情況。跋大哩!你也不理解這個情況:『眾多優婆塞住在舍衛城,他們將知道我:名叫跋大哩的比丘在大師教誡的學中不是全分行者。』這是你不理解的情況。跋大哩!你也不理解這個情況:『眾多優婆夷住在舍衛城,她們將知道我:名叫跋大哩的比丘在大師教誡的學中不是全分行者。』這是你不理解的情況。跋大哩!你也不理解這個情況:『眾多種種外道沙門婆羅門在舍衛城進入雨季安居,他們將知道我:名叫跋大哩的比丘在大師教誡的學中不是全分行者。』這是你不理解的情況。」
  「大德!我犯了過錯,如愚者、如愚昧者、如不善者:當世尊安立[此為]學處時,我在僧團中宣說不能受持[此]學,大德!為了未來的自制,請世尊原諒我那樣的罪過為罪過。」
  「跋大哩!你確實犯了過錯,如愚者、如愚昧者、如不善者:當我安立[此為]學處時,你在僧團中宣說不能受持[此]學。跋大哩!你怎麼想:這裡,比丘是俱分解脫者,如果我對他這麼說:『來!比丘!你當我的[渡過]泥地的橋。』是否他會[自己]渡過[泥地]或會異議地扭身,或會說『不。』呢?」
  「不,大德!」
  「跋大哩!你怎麼想:這裡,比丘是慧解脫者……身證者……得見者……信解脫者……隨法行者……隨信行者,如果我對他這麼說:『來!比丘!你當我的[渡過]泥地的橋。』是否他會[自己]渡過[泥地]或會異議地扭身,或會說『不。』呢?」
  「不,大德!」
  「跋大哩!你怎麼想:是否那時你是俱分解脫者、慧解脫者、身證者、得見者、信解脫者、隨法行者、隨信行者呢?」
  「不,大德!」
  「跋大哩!那時你是空的、空虛的、違反的嗎?」
  「是的,大德!大德!我犯了過錯,如愚者、如愚昧者、如不善者:當世尊安立[此為]學處時,我在僧團中宣說不能受持[此]學,大德!為了未來的自制,請世尊原諒我那樣的罪過為罪過。」
  「跋大哩!你確實犯了過錯,如愚者、如愚昧者、如不善者:當我安立[此為]學處時,你在僧團中宣說不能受持[此]學。但,跋大哩!由於你對罪過見到是罪過後如法懺悔,我們原諒你。跋大哩!凡對罪過見到是罪過後如法懺悔者,未來做到自制,在聖者之律中,這是增長。
  跋大哩!這裡,某位比丘在大師教誡的學中不是全分行者,他這麼想:『讓我親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆,或許我能作證足以為聖者智見特質過人法。』他親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。當他像這樣已遠離地住時,大師責備,了知後的同梵行智者們也責備,天神們也責備,自己也對自己責備。當大師責備,了知後的同梵行智者們也責備,天神們也責備,自己也對自己責備時,他不作證足以為聖者智見特質的過人法,那是什麼原因呢?跋大哩!因為,對在大師教誡的學中不是全分行者來說是這樣。
  跋大哩!這裡,某位比丘在大師教誡的學中是全分行者,他這麼想:『讓我親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆,或許我能作證足以為聖者智見特質的過人法。』他親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。當他像這樣已遠離地住時,大師不責備,了知後的同梵行智者們也不責備,天神們也不責備,自己也對自己不責備。當大師不責備,了知後的同梵行智者們也不責備,天神們也不責備,自己也對自己不責備時,他作證足以為聖者智見特質的過人法,他從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,那是什麼原因呢?跋大哩!因為,對在大師教誡的學中是全分行者來說是這樣。
  再者,跋大哩!比丘以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,那是什麼原因呢?跋大哩!因為,對在大師教誡的學中是全分行者來說是這樣。
  再者,跋大哩!比丘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,那是什麼原因呢?跋大哩!因為,對在大師教誡的學中是全分行者來說是這樣。
  再者,跋大哩!比丘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,那是什麼原因呢?跋大哩!因為,對在大師教誡的學中是全分行者來說是這樣。
  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,他使心轉向許多前世住處回憶之智。他回憶起許多前世住處,即:一生、二生、……(中略)像這樣,他回憶起許多前世住處有這樣的行相與境遇,那是什麼原因呢?跋大哩!因為,對在大師教誡的學中是全分行者來說是這樣。
  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,他使心轉向眾生死亡與往生之智,他以清淨、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:『這些眾生諸君,具備身惡行、……(中略)下界、地獄,或者這些眾生諸君,具備身善行、……(中略)善趣、天界。』這樣,他以清淨、超越人的天眼,……(中略)了知眾生依業流轉,那是什麼原因呢?跋大哩!因為,對在大師教誡的學中是全分行者來說是這樣。
  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,他使心轉向煩惱滅盡智。他如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是導向苦滅道跡。』如實了知:『這些是煩惱。』如實了知:『這是煩惱集。』如實了知:『這是煩惱滅。』如實了知:『這是導向煩惱滅道跡。』當他這麼知、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,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。』那是什麼原因呢?跋大哩!因為,對在大師教誡的學中是全分行者來說是這樣。」
  當這麼說時,尊者跋大哩對世尊這麼說:
  「大德!什麼因、什麼緣因而這裡他們一再強制懲治某位比丘呢?又,大德!什麼因、什麼緣因而這裡他們不像那樣一再強制懲治某位比丘呢?」
  「跋大哩!這裡,某位比丘是慣犯、常犯戒者,當那位比丘被說時,他以其它迴避,向外談論,顯露憤怒、瞋恚、不滿,他不正確地轉變,不順從,不贖罪,不說:『我要依僧團滿意的去做。』在那裡,比丘們這麼想:『學友們!這位比丘是慣犯、常犯戒者,當這位比丘被說時,他以其它迴避,向外談論,顯露憤怒、瞋恚、不滿,他不正確地轉變,不順從,不贖罪,不說:「我要依僧團滿意的去做。」請尊者們對這位比丘像這樣、像那樣考察,使這諍訟不急速地平息,那就好了!』跋大哩!這樣,比丘們對那位比丘像這樣、像那樣考察,使這諍訟不急速地平息。
  又,跋大哩!這裡,某位比丘是慣犯、常犯戒者,當那位比丘被說時,他不以其它迴避,不向外談論,不顯露憤怒、瞋恚、不滿,他正確地轉變,順從,贖罪,說:『我要依僧團滿意的去做。』在那裡,比丘們這麼想:『學友們!這位比丘是慣犯、常犯戒者,當這位比丘被說時,他不以其它迴避,不向外談論,不顯露憤怒、瞋恚、不滿,他正確地轉變,順從,贖罪,說:「我要依僧團滿意的去做。」請尊者們對這位比丘像這樣、像那樣考察,使這諍訟急速地平息,那就好了!』跋大哩!這樣,比丘們對那位比丘像這樣、像那樣考察,使這諍訟急速地平息。
  跋大哩!這裡,某位比丘是初犯、非常犯戒者,當那位比丘被說時,他以其它迴避,向外談論,顯露憤怒、瞋恚、不滿,他不正確地轉變,不順從,不贖罪,不說:『我要依僧團滿意的去做。』在那裡,比丘們這麼想:『學友們!這位比丘是初犯、非常犯戒者,當這位比丘被說時,他以其它迴避,向外談論,顯露憤怒、瞋恚、不滿,他不正確地轉變,不順從,不贖罪,不說:「我要依僧團滿意的去做。」請尊者們對這位比丘像這樣、像那樣考察,使這諍訟不急速地平息,那就好了!』跋大哩!這樣,比丘們對那位比丘像這樣、像那樣考察,使這諍訟不急速地平息。
  又,跋大哩!這裡,某位比丘是初犯、非常犯戒者,當那位比丘被說時,他不以其它迴避,不向外談論,不顯露憤怒、瞋恚、不滿,他正確地轉變,順從,贖罪,說:『我要依僧團滿意的去做。』在那裡,比丘們這麼想:『學友們!這位比丘是初犯、非常犯戒者,當這位比丘被說時,他不以其它迴避,不向外談論,不顯露憤怒、瞋恚、不滿,他正確地轉變,順從,贖罪,說:「我要依僧團滿意的去做。」請尊者們對這位比丘像這樣、像那樣考察,使這諍訟急速地平息,那就好了!』跋大哩!這樣,比丘們對那位比丘像這樣、像那樣考察,使這諍訟急速地平息。
  跋大哩!這裡,某位比丘以信的量、情愛的量而住,跋大哩!在那裡,比丘們這麼想:『學友們!這位比丘以信的量、情愛的量而住,如果我們對這位比丘一再強制懲治,不要因為那樣而損減那信的量、情愛的量。』跋大哩!猶如對一隻眼睛的男子,其朋友、同僚、親族、親屬會守護那一隻眼睛[而心想]:『不要因為那樣而損減那一隻眼睛。』同樣的,跋大哩!這裡,某位比丘以信的量、情愛的量而住,跋大哩!在那裡,比丘們這麼想:『學友們!這位比丘以信的量、情愛的量而住,如果我們對這位比丘一再強制懲治,不要因為那樣而損減那信的量、情愛的量。』跋大哩!這裡,這是因、這是緣,依此而他們一再強制懲治某位比丘,又,跋大哩!這裡,這是因、這是緣,依此而他們不像那樣一再強制懲治某位比丘。」
  「大德!什麼因、什麼緣因而以前有較少的學處,但較多的比丘在完全智上確立呢?又,大德!什麼因、什麼緣因而現在有較多的學處,但較少的比丘在完全智上確立呢?」
  「跋大哩!這是這樣的:當眾生在減少中、正法在消失中時,有較多的學處,但較少的比丘在完全智上確立,跋大哩!這裡,只要某些能被煩惱住立的法不出現在僧團中,大師就不為弟子安立學處,但,跋大哩!當某些能被煩惱住立的法出現在僧團中時,那時,大師就為了那些能被煩惱住立的法之防衛而為弟子安立學處。跋大哩!只要僧團不達到偉大的,這裡,某些能被煩惱住立的法就不出現在僧團中,但,跋大哩!當僧團達到偉大的時,那時,這裡,某些能被煩惱住立的法就出現在僧團中,那時,大師就為了那些能被煩惱住立的法之防衛而為弟子安立學處。跋大哩!只要僧團不達到最高利養……不達到最高名聲……不達到博識……不達到經驗豐富,這裡,某些能被煩惱住立的法就不出現在僧團中,但,跋大哩!當僧團達到經驗豐富時,那時,這裡,某些能被煩惱住立的法就出現在僧團中,那時,大師就為了那些能被煩惱住立的法之防衛而為弟子安立學處。
  跋大哩!我教導過你們這幼駿馬譬喻法的教說,那時,你們[人數]還很少,跋大哩!你還記得嗎?」
  「不,大德!」
  「跋大哩!在那裡,緣於什麼原因呢?」
  「大德!因為,我在大師教誡的學中長時間不是全分行者。」
  「跋大哩!那不是唯一的因,那不是唯一的,而是,跋大哩!長時間以心熟知心後,你被我發現:『當法被我教導時,這位愚鈍男子不作為核心作意全心注意後傾耳聽法。』但,跋大哩!我仍將教導你這幼駿馬譬喻法的教說,你要聽!你要好好作意!我要說了。」
  「是的,大德!」尊者跋大哩回答世尊。
  世尊這麼說:
  「跋大哩!猶如熟練的馴馬師得到賢駿馬後,首先令牠作馬銜上的磨練,當牠作馬銜上的磨練,作以前未做的磨練時,有些性急、煩躁、掙扎。經由反覆地懲治、次第地懲治,牠在該處完成。跋大哩!當經由反覆地懲治、次第地懲治,賢駿馬在該處被善調練時,那時,馴馬師更進一步作套軛上的磨練,當牠作套軛上的磨練,作以前未做的磨練時,有些性急、煩躁、掙扎。經由反覆地懲治、次第地懲治,牠在該處完成。跋大哩!當經由反覆地懲治、次第地懲治,賢駿馬在該處被善調練時,那時,馴馬師更進一步作勒止、繞圈、慢跑、奔馳、轉向、王的威德、王的傳統、最高速度、最高速力、最高和順上的磨練,當牠作勒止、繞圈、慢跑、奔馳、轉向、王的威德、王的傳統、最高速度、最高速力、最高和順上的磨練,作以前未做的磨練時,有些性急、煩躁、掙扎。經由反覆地懲治、次第地懲治,牠在該處完成。跋大哩!當經由反覆地懲治、次第地懲治,賢駿馬在該處被善調練時,那時,馴馬師更進一步給與美容與撫慰。跋大哩!具備這十項的賢駿馬是值得為國王的、適合被國王使用的,就名為國王的一部分。
  同樣的,跋大哩!具備這十項的比丘是應該被奉獻、應該被供奉、應該被供養、應該被合掌,為世間的無上福田,哪十項呢?跋大哩!這裡,比丘具備無學者的正見、無學者的正志、無學者的正語、無學者的正業、無學者的正命、無學者的正精進、無學者的正念、無學者的正定、無學者的正智、無學者的正解脫,跋大哩!具備這十項的比丘是應該被奉獻、應該被供奉、應該被供養、應該被合掌,為世間的無上福田。」
  這就是世尊所說,悅意的尊者跋大哩歡喜世尊所說。
  跋大哩經第五終了。
MN.65/(5) Bhaddālisuttaṃ
   134. 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– “ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi; ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha; ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca– “ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro”ti. “Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti. “Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ; evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro”ti. Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.
   135. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti– niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ– “idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati. Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati. Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī”ti. “Evamāvuso”ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca– “accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
   “Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati– bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘sambahulā kho bhikkhu sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti– bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti– bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti– bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti– bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti– bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti.
   “Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. “Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi”.
   136. “Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ– ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?
   “No hetaṃ, bhante”.
   “Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto… kāyasakkhi… diṭṭhippatto… saddhāvimutto… dhammānusārī… saddhānusārī, tamahaṃ evaṃ vadeyyaṃ– ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?
   “No hetaṃ, bhante”.
   “Taṃ kiṃ maññasi, bhaddāli, api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti?
   “No hetaṃ, bhante”.
   “Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho”ti?
   “Evaṃ bhante. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. “Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Yato ca kho tvaṃ, bhaddāli, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati”.
   137. “Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṃ hoti– ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassana-visesaṃ sacchikareyyan’ti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.
   138. “Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṃ hoti– ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. So satthārāpi anupavadito anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
   139. “Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
   “Puna caparaṃ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
   “Puna caparaṃ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… sugatiṃ saggaṃ lokaṃ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ 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. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā”ti.
   140. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī”ti? “Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.
   141. “Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.
   142. “Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.
   143. “Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.
   144. “Idha bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma– mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ– ‘mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī’ti; evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma– mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti. Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī”ti.
   145. “‘Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī’ti? “Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.
   146. “Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ. Taṃ sarasi bhaddālī”ti
   “No hetaṃ, bhante”.
   “Tatra, bhaddāli, kaṃ hetuṃ paccesī”ti?
   “So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosin”ti.
   “Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito– ‘na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī’ti. Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi. Bhagavā etadavoca–
   147. “Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti. Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne. Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.
   “Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi dasahi? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammā-ājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti– imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.
   Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.
   Bhaddālisuttaṃ niṭṭhitaṃ pañcamaṃ.
漢巴經文比對(莊春江作):
  「有愛(MA.194)」,南傳作「(以)情愛的量」(pemamattakena),智髻比丘長老英譯為「愛的量」(a measure of love)。
  「或會異議地扭身」(aññena vā kāyaṃ sannāmeyya),智髻比丘長老英譯為「或他會另外處置他的身體」(or would he dispose his body otherwise)。按:「異議地」原意為「以其它」(aññena),就是不遵從佛陀囑咐的意思。
  「順從」(lomaṃ pāteti,直譯為「倒毛」),智髻比丘長老英譯為「順從」(comply)。
  「能被煩惱住立的法」(āsavaṭṭhānīyā dhammā),智髻比丘長老英譯為「成為污點基礎的事」(things that are the basis for taints)。
  「完成」(parinibbāyati,動詞,另譯為「般涅槃;證涅槃」),智髻比丘長老英譯為「成為平和的」(becomes peaceful)。