經號:   
   (中部106經 更新)
中部106經/隨應於不動經(天臂品[11])(莊春江譯)
  我聽到這樣
  有一次世尊住在俱盧國,名叫葛馬沙達馬的俱盧國城鎮。
  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!欲是無常的、空虛的、虛妄的、虛妄法的,比丘們!那是幻術之作者愚癡者的虛浮之言。凡當生之欲、來生之欲,凡當生之欲想、來生之欲想,這兩者都是魔之領域、魔之境域、魔之餌所、魔之行境,在這裡,這些惡不善心意:貪婪、惡意、激情轉起,這裡,它們生成對聖弟子隨學的障礙。比丘們!在這裡,聖弟子像這樣深慮:『凡當生之欲、來生之欲,凡當生之欲想、來生之欲想,這兩者都是魔之領域、魔之境域、魔之餌所、魔之行境,在這裡,這些惡不善心意:貪婪、惡意、激情轉起,這裡,它們生成對聖弟子隨學的障礙,讓我以廣大、高大之心而住,克服世間後以意確立,當我以廣大、高大之心而住,克服世間後以意確立,凡惡不善心意:貪婪、惡意、激情,它們都將不存在。以它們的捨斷,我的心將成為非小的、無量的、已善修習的。』當他這麼行、時常[這麼]住時,心在[此]處上明淨當有淨信時,他當下到達不動,或以慧勝解。他以身體的崩解,死後那作用識會[往生]到達不動,這是可能的。比丘們!這被說為第一個隨應於不動之道跡
  再者,比丘們!聖弟子像這樣深慮:『凡當生之欲、來生之欲,凡當生之欲想、來生之欲想,凡任何色(一切色)是四大及四大之所造色。』當他這麼行、時常[這麼]住時,心在[此]處上明淨。當有淨信時,他當下到達不動,或以慧勝解。他以身體的崩解,死後那作用識會[往生]到達不動,這是可能的。比丘們!這被說為第二個隨應於不動之道跡。
  再者,比丘們!聖弟子像這樣深慮:『凡當生之欲、來生之欲,凡當生之欲想、來生之欲想,凡當生之色、來生之色,凡當生之色想、來生之色想,這兩者都是無常的,凡無常的都不足以令人歡喜,不足以令人歡迎,不足以令人固持。』當他這麼行、時常[這麼]住時,心在[此]處上明淨。當有淨信時,他當下到達不動,或以慧勝解。他以身體的崩解,死後那作用識會[往生]到達不動,這是可能的。比丘們!這被說為第三個隨應於不動之道跡。
  再者,比丘們!聖弟子像這樣深慮:『凡當生之欲、來生之欲,凡當生之欲想、來生之欲想,凡當生之色、來生之色,凡當生之色想、來生之色想,凡不動想,一切都是想。這些無餘滅之處,那是寂靜的,那是勝妙的,即:無所有處。』當他這麼行、時常[這麼]住時,心在[此]處上明淨。當有淨信時,他當下到達無所有處,或以慧勝解。他以身體的崩解,死後那作用識會[往生]到達無所有處,這是可能的。比丘們!這被說為第一個隨應於無所有處之道跡。
  再者,比丘們!聖弟子到林野,或樹下,或空屋,像這樣深慮:『這我或我所是空。』當他這麼行、時常[這麼]住時,心在[此]處上明淨。當有淨信時,他當下到達無所有處,或以慧勝解。他以身體的崩解,死後那作用識會[往生]到達無所有處,這是可能的。比丘們!這被說為第二個隨應於無所有處之道跡。
  再者,比丘們!聖弟子像這樣深慮:『我不屬於任何人、任何地方;任何地方、任何事物,那裡也不屬於我。』當他這麼行、時常[這麼]住時,心在[此]處上明淨。當有淨信時,他當下到達無所有處,或以慧勝解。他以身體的崩解,死後那作用識會[往生]到達無所有處,這是可能的。比丘們!這被說為第三個隨應於無所有處之道跡。
  再者,比丘們!聖弟子像這樣深慮:『凡當生之欲、來生之欲,凡當生之欲想、來生之欲想,凡當生之色、來生之色,凡當生之色想、來生之色想,凡不動想、無所有處想,一切都是想。這些無餘滅之處,那是寂靜的;那是勝妙的,即:非想非非想處。』當他這麼行、時常[這麼]住時,心在[此]處上明淨。當有淨信時,他當下到達非想非非想處,或以慧勝解。他以身體的崩解,死後那作用識會[往生]到達非想非非想處,這是可能的。比丘們!這被說為隨應於非想非非想處之道跡。」
  當這麼說時,尊者阿難對世尊這麼說:
  「大德!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,凡存在的;凡已存在的,我捨斷它。』這樣,他得到平靜,大德!那位比丘能般涅槃或不能般涅槃呢?」
  「阿難!在這裡,某類比丘能般涅槃,而某類比丘不能般涅槃。」
  「大德!什麼因、什麼緣從而在這裡某類比丘能般涅槃,某類比丘不能般涅槃呢?」
  「阿難!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,凡存在的;凡已存在的,我捨斷它。』這樣,他得到平靜。他歡喜、歡迎、持續固持那個平靜。當他歡喜、歡迎、持續固持那個平靜時,識是依著它的、執取它的,阿難!有執取的比丘不般涅槃。」
  「但,大德!當比丘執取時,他執取什麼呢?」
  「阿難!非想非非想處。」
  「大德!聽說當比丘執取時,他執取最殊勝的執取嗎?」
  「阿難!當比丘執取時,他確實執取最殊勝的執取,阿難!因為這最殊勝的執取即:非想非非想處。
  阿難!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,凡存在的;凡已存在的,我捨斷它。』這樣,他得到平靜。他不歡喜、不歡迎、不持續固持那個平靜。當他不歡喜、不歡迎、不持續固持那平個靜時,識是不依著它的、不執取它的,阿難!無執取的比丘般涅槃。」
  「不可思議啊,大德!未曾有啊,大德!大德!世尊確實對我們說了一個依止、一個依止的暴流之度脫,但,大德!什麼是聖解脫?」
  「阿難!這裡,比丘聖弟子像這樣深慮:『凡當生之欲、來生之欲,凡當生之欲想、來生之欲想,凡當生之色、來生之色,凡當生之色想、來生之色想,凡不動想、無所有處想、非想非非想處想,這是有身、有身之所及。這是不死,即:經由不執取而有心的解脫。』阿難!像這樣,隨應於不動之道跡已被我教導,隨應於無所有處之道跡已被我教導,隨應於非想非非想處之道跡已被我教導,一個依止、一個依止的暴流之度脫已被我教導,聖解脫已被我教導,阿難!凡依憐愍對弟子有益的大師,出自憐愍所應作的,我已為你們做了。阿難!有這些樹下、這些空屋,阿難!你們要修禪!不要放逸,不要以後變得後悔,這是我們對你們的教誡。」
  這就是世尊所說,悅意的尊者阿難歡喜世尊所說。
  隨應於不動經第六終了。
MN.106/(6) Āneñjasappāyasuttaṃ
   66. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “aniccā, bhikkhave, kāmā tucchā musā mosadhammā. Māyākatame taṃ, bhikkhave, bālalāpanaṃ. Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā– ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti. Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā– ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti, teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti. Yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti. Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvitan’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati”.
   67. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā yā ca samparāyikā kāmasaññā; yaṃ kiñci rūpaṃ (sabbaṃ rūpaṃ) cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.
   “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā– ubhayametaṃ aniccaṃ. Yadaniccaṃ taṃ nālaṃ abhinandituṃ, nālaṃ abhivadituṃ, nālaṃ ajjhositun’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ. Ayaṃ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.
   68. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā– sabbā saññā. Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ– yadidaṃ ākiñcaññāyatanan’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
   69. “Puna caparaṃ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati– ‘suññamidaṃ attena vā attaniyena vā’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
   70. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘nāhaṃ kvacani kassaci kiñcanatasmiṃ, na ca mama kvacani kismiñci kiñcanaṃ natthī’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ. Ayaṃ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
   “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā– sabbā saññā. Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ– yadidaṃ nevasaññānāsaññāyatanan’ti. Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati. Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā. Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ. Ayaṃ, bhikkhave, nevasaññānāsaññāyatana-sappāyā paṭipadā akkhāyatī”ti.
   71. Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca– “idha, bhante, bhikkhu evaṃ paṭipanno hoti– ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṃ, bhūtaṃ– taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā”ti? “Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti. “Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti? “Idhānanda, bhikkhu evaṃ paṭipanno hoti– ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ– taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. So taṃ upekkhaṃ abhinandati, abhivadati, ajjhosāya tiṭṭhati. Tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ. Sa-upādāno, ānanda, bhikkhu na parinibbāyatī”ti. “Kahaṃ pana so, bhante, bhikkhu upādiyamāno upādiyatī”ti? “Nevasaññānāsaññāyatanaṃ, ānandā”ti. “Upādānaseṭṭhaṃ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti? “Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati. Upādānaseṭṭhañhetaṃ, ānanda, yadidaṃ– nevasaññānāsaññāyatanaṃ”.
   72. “Idhānanda, bhikkhu evaṃ paṭipanno hoti– ‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ– taṃ pajahāmī’ti. Evaṃ upekkhaṃ paṭilabhati. So taṃ upekkhaṃ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati. Tassa taṃ upekkhaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ hoti viññāṇaṃ na tadupādānaṃ. Anupādāno, ānanda, bhikkhu parinibbāyatī”ti.
   73. “Acchariyaṃ, bhante, abbhutaṃ, bhante! Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā. Katamo pana, bhante, ariyo vimokkho”ti? “Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati– ‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā; yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā; ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā; yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā; yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā yā ca nevasaññānāsaññāyatanasaññā– esa sakkāyo yāvatā sakkāyo. Etaṃ amataṃ yadidaṃ anupādā cittassa vimokkho. Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho. Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’”ti.
   Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
   Āneñjasappāyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「妄言法(MA.75)」,南傳作「虛妄法的」(mosadhammā),智髻比丘長老英譯為「迷惑的;虛偽的;詐欺的」(deceptive)。按:《破斥猶豫》以「毀滅自性」(nassanasabhāvā)解說。
  「幻化(MA.75)」,南傳作「幻術之作者」(Māyākatame),智髻比丘長老英譯為「產生幻覺的;錯覺的」(illusory)。
  「欺誑愚癡(MA.75)」,南傳作「愚癡者的虛浮之言」(bālalāpanaṃ),智髻比丘長老英譯為「愚笨者的無聊話」(the prattle of fools)。按:《破斥猶豫》舉像:我的兒子、我的女兒、我的黃金、我的金幣為愚癡者的虛浮之言。
  「鬥諍(MA.75)」,南傳作「激情」(sārambhāpi,另譯為「激憤」),智髻比丘長老英譯為「推擬;假定」(presumption)。
  「掩伏世間(MA.75)」,南傳作「克服世間後」(abhibhuyya lokaṃ,另譯為「打勝世間後;征服世間後」),智髻比丘長老英譯為「超越世界」(transcended the world)。
  「攝持其心(MA.75)」,南傳作「以意確立」(adhiṭṭhāya manasā),智髻比丘長老英譯為「以心作了堅定的決定」(made a firm determination with the mind)。按:《破斥猶豫》說,以禪為所緣之心決意(jhānārammaṇacittena adhiṭṭhahitvā)。
  「便於處得心淨(MA.75)」,南傳作「心在[此]處上明淨」(āyatane cittaṃ pasīdati),智髻比丘長老英譯為「他的心在此基礎上獲得信心」(his mind acquires confidence in this base)。按:《破斥猶豫》舉在四因素上(kāraṇe)心明淨:阿羅漢境界(Arahattaṃ),或阿羅漢境界的毘婆舍那,或第四禪,或第四禪的近行[定](catutthajjhānassa upacāraṃ vā)。
  「於處得心淨已(MA.75)」,南傳作「當有淨信時」(Sampasāde sati),智髻比丘長老英譯為「一旦有充分的信心」(Once there is full confidence)。按:《破斥猶豫》說,這裡有兩種淨信:勝解之淨信與獲得之淨信(adhimokkhasampasādo ca paṭilābhasampasādo ca)。
  「以慧為解(MA.75)」,南傳作「以慧勝解」(paññāya vā adhimuccati),智髻比丘長老英譯為「他以智慧決定[它]」(he resolves [upon it] with wisdom)。按:《破斥猶豫》以「作證阿羅漢境界」(arahattaṃ sacchikarotīti)解說。
  「因本意故(MA.75)」,南傳作「那作用識」(taṃsaṃvattanikaṃ viññāṇaṃ),智髻比丘長老英譯為「發展之識」(the evolving consciousness)。按:《破斥猶豫》以「轉起出生」(saṃvattati nibbattati)的「果報識」(vipākaviññāṇena)解說「那作用識」,以「隨應於不動的第四禪」(āneñjassa catutthajjhānassa sappāyā)解說「隨應於不動」。
  「淨不動道(MA.75)」,南傳作「隨應於不動之道跡」(āneñjasappāyā paṭipadā),智髻比丘長老英譯為「導向泰然自若之道」(the way directed to the imperturbable)。按:《破斥猶豫》以「隨應於不動的第四禪」(āneñjassa catutthajjhānassa sappāyā)解說。
  「若本有者(MA.75)」,南傳作「凡存在的;凡已存在的」(yadatthi yaṃ, bhūtaṃ),智髻比丘長老英譯為「所有的存在,所有已生成的」(What exists, what has come to be)。按:《破斥猶豫》的解說,這是指五蘊(khandhapañcakaṃ)。
  「受餘行(MA.75)」,南傳作「執取最殊勝的執取」(Upādānaseṭṭhaṃ…upādiyatīti),智髻比丘長老英譯為「執取最好的執著對象」(clings to the best [object of] clinging)。
  「聖解脫」(ariyo vimokkhoti),智髻比丘長老英譯為「高潔的釋放」(noble liberation)。按:《破斥猶豫》解說,這個問題要問「乾觀者」(sukkhavipassako)如何度暴流(證阿羅漢果)。
  「一個依止、一個依止的」(Nissāya nissāya),智髻比丘長老英譯為「在依於一個或另一個的支持」(in dependence upon one support or another)。按:《破斥猶豫》以「各個等至的依止」(taṃ taṃ samāpattiṃ nissāya)解說,暴流之度脫指第三禪作基礎而住立的比丘(tatiyajjhānaṃ pādakaṃ katvā ṭhitabhikkhuno)……非想非非想作基礎而住立的比丘。另外,下一句「暴流之度脫」指證阿羅漢果。