經號:   
   (中部77經 更新)
中部77經/色古巫大夷大經(遊行者品[8])(莊春江譯)
  我聽到這樣
  有一次世尊住在王舍城栗鼠飼養處的竹林中。
  當時,眾多有名的遊行者住在餵孔雀處的遊行者林園,即:安那巴勒、哇勒大勒、色古巫大夷,以及其他遊行者們與有名的遊行者們。
  那時,世尊在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入王舍城。那時,世尊這麼想:
  「這時在王舍城為了托鉢而行還太早,讓我到餵孔雀處的遊行者林園,去見遊行者色古巫大夷。」那時,世尊到餵孔雀處去見遊行者色古巫大夷。
  當時,遊行者色古巫大夷與大遊行者眾坐在一起,以吵雜、高聲、大聲談論各種畜生論,即:國王論、盜賊論、大臣論、軍隊論、怖畏論、戰爭論、食物論、飲料論、衣服論、臥具論、花環論、氣味論、親里論、車乘論、村落論、城鎮論、城市論、國土論、女人論、英雄論、街道論、水井論、祖靈論、種種論、世界起源論、海洋起源論、如是有無論等。
  遊行者色古巫大夷看見世尊遠遠地走來。看見後,使自己的群眾靜止:
  「尊師們!小聲!尊師們!不要出聲!這位沙門喬達摩來了,那位尊者是小聲的喜歡者、小聲的稱讚者,或許小聲的群眾被他發現後,他會想應該前往。」當這麼說時,那些遊行者變得沈默了。
  那時,世尊去見遊行者色古巫大夷。那時,遊行者色古巫大夷對世尊這麼說:
  「大德!請世尊來!大德!歡迎世尊,大德!世尊離上次來這裡已很久了,大德!世尊請坐,這個座位已設置好了。」
  世尊在已設置好的座位坐下。遊行者色古巫大夷也取某個低矮坐具後,在一旁坐下。在一旁坐好後,世尊對遊行者色古巫大夷這麼說:
  「巫大夷!現在,在這裡聚集共坐談論的是什麼呢?談論中被中斷的是什麼呢?」
  「大德!我們現在共坐談論的就停止,大德!那些談論,世尊以後將不難聽聞得到。大德!前幾天,各派沙門婆羅門在論議堂集會共坐,出現這樣的談論:『先生!這確實是鴦伽人與摩揭陀人的獲得,確實是鴦伽人與摩揭陀人的好獲得,在這裡,這些團體的領導者,群眾的老師,有名聲的知名開宗祖師,眾人公認有德行者的沙門、婆羅門到王舍城雨季安居:這位團體的領導者,群眾的老師,有名聲的知名開宗祖師,眾人公認有德行者的富蘭那迦葉到王舍城雨季安居;這位末迦利瞿舍羅……(中略)這位阿夷多翅舍欽婆羅……(中略)這位浮陀迦旃延……(中略)這位散惹耶毘羅梨子……(中略)這位團體的領導者,群眾的老師,有名聲的知名開宗祖師,眾人公認有德行者的尼乾陀若提子也到王舍城雨季安居;這位團體的領導者,群眾的老師,有名聲的知名開宗祖師,眾人公認有德行者的沙門喬達摩也到王舍城雨季安居,在這些團體的領導者,群眾的老師,有名聲的知名開宗祖師,眾人公認有德行者的沙門、婆羅門中,誰被弟子們恭敬、尊重、尊敬、崇敬呢?被弟子們恭敬、尊重後如何依止而住呢?』
  在這裡,某些這麼說:『這位團體的領導者,群眾的老師,有名聲的知名開宗祖師,眾人公認有德行者的富蘭那迦葉不被弟子們恭敬、尊重、尊敬、崇敬,富蘭那迦葉不被弟子們恭敬、尊重後也不依止而住。從前,富蘭那迦葉對好幾百位隨眾教導法,在那裡,某位富蘭那迦葉的弟子作聲:「尊師們!你們不要問富蘭那迦葉這個道理,他不知道那個,我們知道這個,請你問我們這個道理,我們將為尊師解說。」從前,富蘭那迦葉[雖]高舉手臂哭泣著:「尊師們!小聲!尊師們!不要出聲!尊師們!他們沒問你們,他們問我們,我們將解說。」而不得。而許多富蘭那迦葉的弟子論破他後離開:「你不了知這法、律,我了知這法、律;你了知這法、律什麼!你是邪行者,我是正行者;我的是一致的,你的是不一致的:應該先說的而後說,應該後說的而先說;一直以來你所熟練的是顛倒的;你的理論已被論破,去救理論;你已被折伏,請你拆解,如果你能。」像這樣,富蘭那迦葉不被弟子們恭敬、尊重、尊敬、崇敬,富蘭那迦葉不被弟子們恭敬、尊重後也不依止而住。又,富蘭那迦葉被法的惡罵責駡。』
  在這裡,某些這麼說:『這位末迦利瞿舍羅……(中略)這位阿夷多翅舍欽婆羅……(中略)這位浮陀迦旃延……(中略)這位散惹耶毘羅梨子……(中略)這位團體的領導者,群眾的老師,有名聲的知名開宗祖師,眾人公認有德行者的尼乾陀若提子不被弟子們恭敬、尊重、尊敬、崇敬,尼乾陀若提子不被弟子們恭敬、尊重後也不依止而住。從前,尼乾陀若提子對好幾百位隨眾教導法,在那裡,某位尼乾陀若提子的弟子作聲:「尊師們!你們不要問尼乾陀若提子這個道理,他不知道那個,我們知道這個,請你問我們這個道理,我們將為尊師解說。」從前,尼乾陀若提子[雖]高舉手臂哭泣著:「尊師們!小聲!尊師們!不要出聲!尊師們!他們沒問你們,他們問我們,我們將解說。」而不得。而許多尼乾陀若提子的弟子論破他後離開:「你不了知這法、律,我了知這法、律;你了知這法、律什麼!你是邪行者,我是正行者;我的是一致的,你的是不一致的:應該先說的而後說,應該後說的而先說;一直以來你所熟練的是顛倒的;你的理論已被論破,去救理論;你已被折伏,請你拆解,如果你能。」像這樣,尼乾陀若提子不被弟子們恭敬、尊重、尊敬、崇敬,尼乾陀若提子不被弟子們恭敬、尊重後也不依止而住。又,尼乾陀若提子被法的惡罵責駡。』
  在這裡,某些這麼說:『這位團體的領導者,群眾的老師,有名聲的知名開宗祖師,眾人公認有德行者的沙門喬達摩被弟子們恭敬、尊重、尊敬、崇敬,沙門喬達摩被弟子們恭敬、尊重後依止而住。從前,沙門喬達摩對好幾百位隨眾教導法,在那裡,某位沙門喬達摩的弟子清喉嚨,另一位同梵行者以膝觸碰:「尊者!小聲!尊師!不要出聲!大師、世尊[正]教導我們法。」每當沙門喬達摩對好幾百位隨眾教導法時,那時,沙門喬達摩的弟子沒有咳嗽聲或清喉嚨聲,大群眾期待地準備:「凡世尊將為我們說的法,我們要聽。」猶如男子如果在十字路口擠壓出純蜜蜂,大群眾會期待地準備。同樣的,每當沙門喬達摩對好幾百位隨眾教導法時,那時,沒有沙門喬達摩弟子們的咳嗽聲或清喉嚨聲,大群眾期待地準備:「凡世尊將為我們說的法,我們要聽。」即使那些與同梵行者爭論後放棄學而後還俗者,他們仍是大師的稱讚者,法的稱讚者,僧團的稱讚者,他們訶責自己,而不訶責其他人:「我們不幸,我們福薄,在這麼善說的法、律中出家後,我們有生之年不能行圓滿、遍清淨的梵行。」他們成為寺男或成為優婆塞受持後轉起五戒,像這樣,沙門喬達摩被弟子們恭敬、尊重、尊敬、崇敬,沙門喬達摩被弟子們恭敬、尊重後依止而住。』」
  「但,巫大夷!你看見我有多少法使弟子們恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住呢?」
  「大德!我看見世尊有五法使弟子們恭敬、尊重、尊敬、崇敬世尊,恭敬、尊重後依止而住,哪五法呢?大德!世尊是少食者,而且是對少食的稱讚者。大德!凡世尊是少食者,而且是對少食的稱讚者,大德!這是我看見的第一法使弟子們恭敬、尊重、尊敬、崇敬世尊,恭敬、尊重後依止而住。
  再者,大德!世尊被無論什麼衣服滿足,而且是對無論什麼衣服都滿足的稱讚者。大德!凡世尊被無論什麼衣服滿足,而且是對無論什麼衣服都滿足的稱讚者,大德!這是我看見的第二法使弟子們恭敬、尊重、尊敬、崇敬世尊,恭敬、尊重後依止而住。
  再者,大德!世尊被無論什麼施食滿足,而且是對無論什麼施食都滿足的稱讚者。大德!凡世尊被無論什麼施食滿足,而且是對無論什麼施食都滿足的稱讚者,大德!這是我看見的第三法使弟子們恭敬、尊重、尊敬、崇敬世尊,恭敬、尊重後依止而住。
  再者,大德!世尊被無論什麼坐臥處滿足,而且是對無論什麼坐臥處都滿足的稱讚者。大德!凡世尊被無論什麼坐臥處滿足,而且是對無論什麼坐臥處都滿足的稱讚者,大德!這是我看見的第四法使弟子們恭敬、尊重、尊敬、崇敬世尊,恭敬、尊重後依止而住。
  再者,大德!世尊是獨住者,而且是對獨住的稱讚者。大德!凡世尊是獨住者,而且是對獨住的稱讚者,大德!這是我看見的第五法使弟子們恭敬、尊重、尊敬、崇敬世尊,恭敬、尊重後依止而住。
  大德!這些是我看見世尊的五法使弟子們恭敬、尊重、尊敬、崇敬世尊,恭敬、尊重後依止而住。」
  「『沙門喬達摩是少食者,而且是對少食的稱讚者。』巫大夷!如果弟子們像這樣恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,巫大夷!有我的弟子們是一杯食者、半杯食者;一顆木瓜食者、半顆木瓜食者,巫大夷!而,我有時吃這個鉢滿滿的,或更多。『沙門喬達摩是少食者,而且是對少食的稱讚者。』巫大夷!如果弟子們像這樣恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,巫大夷!那些一杯食者、半杯食者;一顆木瓜食者、半顆木瓜食者的弟子不會以此法而恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  『沙門喬達摩被無論什麼衣服滿足,而且是對無論什麼衣服都滿足的稱讚者。』巫大夷!如果弟子們像這樣恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,巫大夷!有我的弟子們是穿糞掃衣者、穿粗衣者,他們從墓地或垃圾堆或店鋪挑選破布後,做成大衣穿,巫大夷!而,有時我穿屋主給的衣服:堅固,粗如南瓜絲。『沙門喬達摩被無論什麼衣服滿足,而且是對無論什麼衣服都滿足的稱讚者。』巫大夷!如果弟子們像這樣恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,巫大夷!那些從墓地或垃圾堆或店鋪挑選破布後,做成大衣穿的弟子不會以此法而恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  『沙門喬達摩被無論什麼施食滿足,而且是對無論什麼施食都滿足的稱讚者。』巫大夷!如果弟子們像這樣恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,巫大夷!有我的弟子們是食施食者、次第行[托鉢]者、樂於自己求施食者,當他們進入家屋內受邀請坐下時,也不受用,巫大夷!而,有時我也受邀請而吃粳米飯、黑粒已除去的白米飯、各種湯、各種咖哩飯菜。『沙門喬達摩被無論什麼施食滿足,而且是對無論什麼施食都滿足的稱讚者。』巫大夷!如果弟子們像這樣恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,巫大夷!那些食施食者、次第行[托鉢]者、樂於自己求施食者的弟子不會以此法而恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  『沙門喬達摩被無論什麼坐臥處滿足,而且是對無論什麼坐臥處都滿足的稱讚者。』巫大夷!如果弟子們像這樣恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,巫大夷!有我的弟子們是住樹下者、住露地者,他們在[每年]八個月中不使用有覆蓋處,巫大夷!而,有時我也住在塗以灰泥、安全的、已關閉門閂、已關閉窗戶之重閣中。『沙門喬達摩被無論什麼坐臥處滿足,而且是對無論什麼坐臥處都滿足的稱讚者。』巫大夷!如果弟子們像這樣恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,巫大夷!那些住樹下者、住露地者的弟子不會以此法而恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  『沙門喬達摩是獨住者,而且是對獨住的稱讚者。』巫大夷!如果弟子們像這樣恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,巫大夷!有我的弟子們是住林野、森林、荒地的邊地住處者,他們進入邊地住處後而住,每半個月為了誦波羅提木叉回僧團一次,巫大夷!而,有時我住於被比丘、比丘尼、優婆塞、優婆夷、國王、國王的大臣、外道、外道弟子混雜。『沙門喬達摩是獨住者,而且是對獨住的稱讚者。』巫大夷!如果弟子們像這樣恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,巫大夷!那些住林野、森林、荒地的邊地住處者,他們進入邊地住處後而住,每半個月為了誦波羅提木叉回僧團一次的弟子不會以此法而恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  巫大夷!像這樣,弟子們不以這五法而恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  巫大夷!有另外的五法使弟子們恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住,哪五個呢?巫大夷!這裡,弟子們在增上戒上尊敬我:『沙門喬達摩是持戒者,他具備最高戒蘊。』巫大夷!凡弟子們在增上戒上尊敬我:『沙門喬達摩是持戒者,他具備最高戒蘊。』者,巫大夷!這是第一法使弟子們恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  再者,巫大夷!弟子們在卓越的智與見上尊敬我:『當沙門喬達摩說:「我知道。」時,他確實知道;當沙門喬達摩說:「我看到。」時,他確實看到;沙門喬達摩以證智教導法,非未以證智;沙門喬達摩教導有因緣的法,非無因緣;沙門喬達摩教導有神變的法,非無神變。』巫大夷!凡弟子們在卓越的智與見上尊敬我:『當沙門喬達摩說:「我知道。」時,他確實知道;當沙門喬達摩說:「我看到。」時,他確實看到;沙門喬達摩以證智教導法,非未以證智;沙門喬達摩教導有因緣的法,非無因緣;沙門喬達摩教導有神變的法,非無神變。』者,巫大夷!這是第二法使弟子們恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  再者,巫大夷!弟子們在增上慧上尊敬我:『沙門喬達摩是有慧者,他具備最高慧蘊,「他沒看到未來的抗論,或將不以如法善論破地論破已生起的異論。」這是不可能的。』巫大夷!你怎麼想:當弟子們這麼知、這麼見時,是否有時候會打斷我的談論呢?」
  「不,大德!」
  「巫大夷!我不期待對弟子們教誡,弟子們一定期待我的教誡。巫大夷!凡弟子們在增上慧上尊敬我:『沙門喬達摩是有慧者,他具備最高慧蘊,「他沒看到未來的抗論,或將不以如法善論破地論破已生起的異論」這是不可能的。』者,巫大夷!這是第三法使弟子們恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  再者,巫大夷!我的弟子們因為苦,已陷入苦,被苦打敗,他們來見我後,詢問苦聖諦。當被詢問苦聖諦時,我為他們解說,我以問題的解說使他們的心滿意;苦……苦……他們來見我後,詢問導向苦滅道跡聖諦。當被詢問導向苦滅道跡聖諦時,我為他們解說,我以問題的解說使他們的心滿意。巫大夷!凡我的弟子們因為苦,已陷入苦,被苦打敗,他們來見我後,請問苦聖諦。當被詢問苦聖諦時,我為他們解說,我以問題的解說使他們的心滿意;苦集……苦滅……他們來見我後,請問導向苦滅道跡聖諦。當被詢問導向苦滅道跡聖諦時,我為他們解說,我以問題的解說使他們的心滿意者,巫大夷!這是第四法使弟子們恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習四念住:巫大夷!這裡,比丘住於在身上觀察身,熱心、正知、有念,能調伏對於世間的貪與憂;在受上……(中略)在心上……(中略)住於在法上觀察法,熱心、正知、有念,能調伏對於世間的貪與憂,在這裡,我的許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習四正勤:巫大夷!這裡,比丘為了未生起的惡不善法之不生起而生欲,努力、生起活力、盡心、勤奮;為了已生起的惡不善法之捨斷而生欲,努力、生起活力、盡心、勤奮;為了未生起的善法之生起而生欲,努力、生起活力、盡心、勤奮;為了已生起的善法之存續、不消失、增加、擴大、圓滿修習而生欲,努力、生起活力、盡心、勤奮,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習四神足:巫大夷!這裡,比丘修習具備欲定勤奮之行的神足,修習具備活力定勤奮之行的神足,修習具備心定勤奮之行的神足,修習具備考察定勤奮之行的神足,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習五根:巫大夷!這裡,比丘修習導向寂靜、導向正覺的信根,修習活力根……(中略)修習念根……修習定根……修習導向寂靜、導向正覺的慧根,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習五力:巫大夷!這裡,比丘修習導向寂靜、導向正覺的信力,修習活力之力……(中略)修習念力……修習定力……修習導向寂靜、導向正覺的慧力,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習七覺支:巫大夷!這裡,比丘依止遠離、依止離貪、依止滅、捨棄的圓熟修習念覺支,……修習擇法覺支……修習活力覺支……修習喜覺支……修習寧靜覺支……修習覺支……依止遠離、依止離貪、依止滅、捨棄的圓熟修習平靜覺支,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習八支聖道:巫大夷!這裡,比丘修習正見,修習正志,修習正語,修習正業,修習正命,修習正精進,修習正念,修習正定,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習八解脫有色者見諸色,這是第一解脫。內無色想者見外諸色,這是第二解脫。只傾心於清淨的,這是第三解脫。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,這是第四解脫。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,這是第五解脫。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,這是第六解脫。以一切無所有處的超越,進入後住於非想非非想處,這是第七解脫。以一切非想非非想處的超越,進入後住於想受滅,這是第八解脫,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習八勝處
  某位內有色想者見少的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第一個勝處。
  某位內有色想者見無量的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第二個勝處。
  某位內無色想者見少的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第三個勝處。
  某位內無色想者見無量的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第四個勝處。
  某位內無色想者見青的、青色、青色外觀的、青色光澤的外色,猶如青的、青色、青色外觀的、青色光澤的亞麻花;猶如青的、青色、青色外觀的、青色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見青的、青色、青色外觀的、青色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第五個勝處。
  某位內無色想者見黃的、黃色、黃色外觀的、黃色光澤的外色,猶如黃的、黃色、黃色外觀的、黃色光澤的黃花樹花;猶如黃的、黃色、黃色外觀的、黃色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見黃的、黃色、黃色外觀的、黃色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第六個勝處。
  某位內無色想者見赤的、赤色、赤色外觀的、赤色光澤的外色,猶如赤的、赤色、赤色外觀的、赤色光澤的朱槿花;猶如赤的、赤色、赤色外觀的、赤色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見赤的、赤色、赤色外觀的、赤色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第七個勝處。
  某位內無色想者見白的、白色、白色外觀的、白色光澤的外色,猶如白的、白色、白色外觀的、白色光澤的太白星;猶如白的、白色、白色外觀的、白色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見白的、白色、白色外觀的、白色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第八個勝處。
  在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習十遍處:某位覺知地遍:上、下、水平四方無分裂、無量;某位覺知水遍……(中略)某位覺知火遍……(中略)某位覺知風遍……(中略)某位覺知青遍……(中略)某位覺知黃遍……(中略)某位覺知赤遍……(中略)某位覺知白遍……(中略)某位覺知虛空遍……(中略)某位覺知識遍:上、下、水平四方無分裂、無量,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們修習四禪:巫大夷!這裡,比丘從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,他以離而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離而生喜、樂遍滿。巫大夷!猶如熟練的澡堂師傅或澡堂師傅的徒弟在銅皿中撒佈沐浴粉後,與水充分攪拌,沐浴粉團隨之濕潤、來到濕潤、內外被滲透濕潤而無遺漏。同樣的,巫大夷!比丘以離而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離而生喜、樂遍滿。
  再者,巫大夷!比丘以尋與伺的平息,……(中略)進入後住於第二禪,他以定而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被定而生喜、樂遍滿。比丘們!猶如有湧泉的深水池,其在東方無進水口,在西方無進水口,在北方無進水口,在南方無進水口,天又不能經常給予正確的水流,而那水池的冷水保持湧出後,那水池會被冷水潤澤、遍流、充滿、遍滿,全水池沒有任何地方不會被冷水遍滿。同樣的,比丘們!比丘以定而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被定而生喜、樂遍滿。
  再者,巫大夷!比丘以喜的褪去……(中略)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,他以離喜之樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離喜之樂遍滿。巫大夷!猶如在青蓮池、紅蓮池、白蓮池中,一些青蓮、紅蓮、白蓮生在水中,長在水中,依止於水面下,沈在水下生長,從其頂點到根被冷水潤澤、遍流、充滿、遍滿,全青蓮、紅蓮、白蓮沒有任何地方不會被冷水遍滿。同樣的,巫大夷!比丘以離喜之樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離喜之樂遍滿。
  再者,巫大夷!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,他以遍淨、皎潔之心遍滿此身後而坐,全身沒有任何地方不被遍淨、皎潔之心遍滿。巫大夷!猶如男子會以白衣包含頭裹上後而坐,全身沒有任何地方不會被白衣遍滿。同樣的,巫大夷!比丘以遍淨、皎潔之心遍滿此身後而坐,全身沒有任何地方不被遍淨、皎潔之心遍滿。
  在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們這麼了知:『我的這身體是色與四大之物,父母生成,米粥積聚,無常、塗身、按摩、破壞、分散法,又,我的這個識在這裡依存,在這裡被結縛。』巫大夷!猶如美麗的、出色的、八個切割面的、作工細緻的、放光的、明淨的琉璃寶珠全部行相具足,在那裡,被藍或黃或紅或白或淡黃線綁住,有眼男子拿它在手掌上後能觀察:『這美麗的、出色的、八個切割面的、作工細緻的、放光的、明淨的琉璃寶珠全部行相具足,在那裡,被藍或黃或紅或白或淡黃線綁住。』同樣的,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們這麼了知:『我的這身體是色與四大之物,父母生成,米粥積聚,無常、塗身、按摩、破壞、分散法,又,我的這個識在這裡依存,在這裡被結縛。』在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們從這個身體創造另一個有色、意做的、有所有肢體與小肢,不缺諸根之身體,巫大夷!猶如男子如果從蘆葦拉出,他這麼想:『這是蘆葦,這是鞘;蘆葦是一,鞘是另一個,鞘被從蘆葦拉出。』或者,巫大夷!猶如男子如果從劍鞘拉出劍,他這麼想:『這是劍,這是劍鞘;劍是一,劍鞘是另一個,劍被從劍鞘拉出。』或者,巫大夷!猶如男子如果從蛇蛻拉起蛇,他這麼想:『這是蛇,這是蛇蛻;蛇是一,蛇蛻是另一個,蛇被從蛇蛻拉起。』同樣的,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們從這個身體創造另一個有色、意做的、有所有肢體與小肢,不缺諸根之身體,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們經驗各種神通:有了一個後變成多個,有了多個後變成一個;現身、隱身;無阻礙地穿牆、穿壘、穿山而行猶如在虛空中;在地中作浮出與潛入猶如在水中;在水上行走不沉沒猶如在地上;以盤腿而坐在空中前進猶如有翅膀的鳥;以手碰觸、撫摸日月這麼大神通力、這麼大威力;以身體自在行進直到梵天世界,巫大夷!猶如熟練的陶匠或陶匠的徒弟能從作工細緻粘土製作並完成任何他希望的容器製品,或者,巫大夷!猶如熟練的象牙匠或象牙匠的徒弟能在作工細緻象牙上製作並完成任何他希望的象牙製品,或者,巫大夷!猶如熟練的金匠或金匠的徒弟能在作工細緻黃金上製作並完成任何他希望的黃金製品。同樣的,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們經驗各種神通:有了一個後變成多個,有了多個後變成一個;現身、隱身;無阻礙地穿牆、穿壘、穿山而行猶如在虛空中;在地中作浮出與潛入猶如在水中;在水上行走不沉沒猶如在地上;以盤腿而坐在空中前進猶如有翅膀的鳥;以手碰觸、撫摸日月這麼大神通力、這麼大威力;以身體自在行進直到梵天世界,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們以清淨、超越人的天耳界聽見天與人二者不論是遠、是近的聲音,巫大夷!猶如強壯的吹海螺者能容易地使四方知道。同樣的,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們以清淨、超越人的天耳界聽見天與人二者不論是遠、是近的聲音,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們以心熟知心後,能了知其他眾生、其他個人:有貪的心了知為『有貪的心』,離貪的心了知為『離貪的心』;有瞋的心了知為『有瞋的心』,離瞋的心了知為『離瞋的心』;有癡的心了知為『有癡的心』,離癡的心了知為『離癡的心』;收斂的心了知為『收斂的心』,散亂的心了知為『散亂的心』;廣大的心了知為『廣大的心』,未廣大的心了知為『未廣大的心』;更上的心了知為『更上的心』,無更上的心了知為『無更上的心』;得定的心了知為『得定的心』,未得定的心了知為『未得定的心』;已解脫的心了知為『已解脫的心』,未解脫的心了知為『未解脫的心』巫大夷!猶如年輕、年少、喜好裝飾的女子或男子,當在鏡中,或在遍淨、潔淨、清澈的水鉢中觀察自己的面貌時,有黑痣能知道:『有黑痣。』無黑痣能知道:『無黑痣。』同樣的,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們以心熟知心後,能了知其他眾生、其他個人:有貪的心了知為『有貪的心』,離貪的心了知為『離貪的心』;有瞋的心了知為『有瞋的心』,離瞋的心了知為『離瞋的心』;有癡的心了知為『有癡的心』,離癡的心了知為『離癡的心』;收斂的心了知為『收斂的心』,散亂的心了知為『散亂的心』;廣大的心了知為『廣大的心』,未廣大的心了知為『未廣大的心』;更上的心了知為『更上的心』,無更上的心了知為『無更上的心』;得定的心了知為『得定的心』,未得定的心了知為『未得定的心』;已解脫的心了知為『已解脫的心』,未解脫的心了知為『未解脫的心』,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們回憶起許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫:『在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。』像這樣,他們回憶起許多前世住處有這樣的行相與境遇,巫大夷!猶如男子如果從自己的村落走到其它村落,再從那個村落走到其它村落,再從那個村落走回自己的村落,他這麼想:『我從自己的村落走到那個村落,在那裡,我這麼站,這麼坐,這麼說話,這麼沈默,再從那個村落走到那個村落,在那裡,我這麼站,這麼坐,這麼說話,這麼沈默,我再從那個村落走回自己的村落。』同樣的,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們回憶起許多前世住處,即:一生、……(中略)他們回憶起許多前世住處有這樣的行相與境遇,在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們以清淨、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、語惡行、意惡行,斥責聖者,邪見與持邪見之業行,他們以身體的崩解,死後往生到苦界惡趣下界、地獄,或者這些眾生諸君,具備身善行、語善行、意善行,不斥責聖者,正見與持正見之業行,他們以身體的崩解,死後往生到善趣、天界。』像這樣,他們以清淨、超越人眼的天眼,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,巫大夷!猶如兩間有門的家屋,在那裡,有眼的男子們站在中間能看見進、出,走動、探查家的人們。同樣的,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們以清淨、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……(中略)在這裡,我許多弟子住於已到達最終完美的證智。
  再者,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫慧解脫,巫大夷!猶如峽谷中的水池清澈、清淨、不濁,在那裡,有眼的男子站在岸邊能看見牡蠣、貝類、砂礫、小石、魚群悠游與停止,他這麼想:『這水池清澈、清淨、不濁,在那裡,有這些牡蠣、貝類、砂礫、小石、魚群悠游與停止。』同樣的,巫大夷!道跡被我為弟子們宣說,當依之行道時,我的弟子們以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫、慧解脫,在這裡,我許多弟子住於已到達最終完美的證智。
  巫大夷!這是第五法使弟子們恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。
  巫大夷!這五法使弟子們恭敬、尊重、尊敬、崇敬我,恭敬、尊重後依止而住。」
  這就是世尊所說,悅意的遊行者色古巫大夷歡喜世尊所說。
  色古巫大夷大經第七終了。
MN.77/(7) Mahāsakuludāyisuttaṃ
   237. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ– annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi– “atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ– rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpeti– “appasaddā bhonto hontu; mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. Atha kho te paribbājakā tuṇhī ahesuṃ. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca– “etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññattan”ti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca–
   238. “Kāyanuttha udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi– ‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ! Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā. Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho makkhali gosālo …pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṅghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassīnaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā upanissāya viharantī’”ti?
   239. “Tatrekacce evamāhaṃsu– ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi– “mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmā”ti. Bhūtapubbaṃ pūraṇo kassapo bāhā paggayha kandanto na labhati– “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā”ti. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā– “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’”ti.
   “Ekacce evamāhaṃsu– ‘ayampi kho makkhali gosālo …pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti. Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi– mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmāti. Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati– “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā”ti. Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā– “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’”ti.
   240. “Ekacce evamāhaṃsu– ‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi. Tatraññataro samaṇassa gotamassa sāvako ukkāsi. Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi– “appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī”ti. Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti– “yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ anelakaṃ pīḷeyya. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti “yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti. Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’”ti.
   241. “Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti? “Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   “Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   “Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   “Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   “Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   “Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.
   242. “‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. ‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
   “‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti. Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni. ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
   “‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Ahaṃ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
   “‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti. Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. ‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
   “‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya. Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.
   “Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   243. “Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi– ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti. Yampudāyi, mamaṃ sāvakā adhisīle sambhāventi– ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   244. “Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi– ‘jānaṃyevāha samaṇo gotamo– jānāmīti, passaṃyevāha samaṇo gotamo– passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti. Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi– ‘jānaṃyevāha samaṇo gotamo– jānāmīti, passaṃyevāha samaṇo gotamo– passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   245. “Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi– ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti– netaṃ ṭhānaṃ vijjati’. Taṃ kiṃ maññasi, udāyi, api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyun”ti?
   “No hetaṃ, bhante”.
   “Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi; aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.
   “Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi– ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti– netaṃ ṭhānaṃ vijjati’. Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   246. “Puna caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena; te maṃ dukkhasamudayaṃ… dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Te maṃ dukkhasamudayaṃ dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti. Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi. Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   247. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyy loke abhijjhādomanassaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. Idhudāyi bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. Idhudāyi, bhikkhu chandasamādhi-padhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhāna-saṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhāna-saṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhāra-samannāgataṃ iddhipādaṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyindriyaṃ bhāveti …pe… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyabalaṃ bhāveti …pe… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti …pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi. Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti sammākammantaṃ bhāveti, sammā-ājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ bhāveti, sammāsamādhiṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   248. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   249. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   250. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   251. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehapareto santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
   “Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ …pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
   “Puna caparaṃ, udāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
   “Puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   252. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti– ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedana-viddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’. Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya– ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti– ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   253. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya; tassa evamassa– ‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhātveva īsikā pabbāḷhā’ti. Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya; tassa evamassa– ‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyātveva asi pabbāḷho’ti. Seyyathā vā, panudāyi puriso ahiṃ karaṇḍā uddhareyya; tassa evamassa– ‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍātveva ahi ubbhato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   254. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti– ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti– ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   255. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti– dibbe ca mānuse ca, ye dūre santike ca. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti– dibbe ca mānuse ca, ye dūre santike ca. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   256. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti– sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānanti; sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittan’ti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya akaṇikaṃ vā ‘akaṇikan’ti jāneyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti– sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ …pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṅkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sa-uttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   257. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa– ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ– ekampi jātiṃ …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   258. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti …pe… tatra ca pa me sāvakā bahū abhiññāvosānapāramippattā viharanti.
   259. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa– ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
   “Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.
   Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.
   Mahāsakuludāyisuttaṃ niṭṭhitaṃ sattamaṃ.
漢巴經文比對(莊春江作):
  「法罵(MA.207)」,南傳作「被法的惡罵」(dhammakkosenāti),智髻比丘長老英譯為「被對他的法現出輕蔑」(by the scorn shown to his Dhamma)。
  「鬧(MA.207)」,南傳作「(被)混雜」(ākiṇṇo,原意為「散亂的;雜亂的;混亂的」),智髻比丘長老英譯為「被圍繞」(surrounded by)。
  「無上戒(MA.207)」,南傳作「在增上戒上」(adhisīle),智髻比丘長老英譯為「較高的德行」(the higher virtue)。
  「大戒(MA.207)」,南傳作「最高戒蘊」(paramena sīlakkhandhena),智髻比丘長老英譯為「無上德行集合體」(the supreme aggregate of virtue)。
  「有因(MA.207)」,南傳作「有因緣的法」(sanidānaṃ…dhammaṃ),智髻比丘長老英譯為「有良好基礎的法」(the Dhamma with a sound basis)。按:《破斥猶豫》以「有緣」(sappaccayaṃ),以及「有原因的」(sahetukaṃ)解說「有因緣」(Sanidānanti)。
  「善論破地」(suniggahitaṃ),智髻比丘長老英譯為「有理由駁斥」(to confute with reasons)。
  「完美的」(pārami,另譯為「最高的事物;波羅蜜」),智髻比丘長老英譯為「完美」(perfection)。
  「蘆葦」(muñjo,另譯為「文邪草;文闍草;萱類禾木科草」),智髻比丘長老英譯為「蘆葦」(reed)。
  「鞘」(īsikaṃ),智髻比丘長老英譯為「鞘」(sheath)。按:《破斥猶豫》以「就等同刀、鞘」(Kosasadisoyeva asi)形容。