經號:   
   (中部117經 更新)
中部117經/四十大經(逐步品[12])(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:
  「我將教導你們有助伴、有資糧聖正定,你們要聽!你們要好好作意!我將說了。」
  「是的,大德!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!什麼是有助伴、有資糧的聖正定呢?即:正見、正志、正語、正業、正命、正精進、正念,比丘們!凡被這七支準備的心一境性,比丘們!這被稱為『有助伴』、『有資糧』的聖正定。
  在那裡,比丘們!正見為先導,而,比丘們!正見如何為先導呢?了知『邪見』為邪見;了知『正見』為正見,這是他的正見。
  而,比丘們!什麼是邪見呢?『無布施,無供養,無供物,無善作的、惡作的業之果與報,無此世,無他世,無母,無父,無化生眾生,在世間中無正行的、正行道的沙門婆羅門證智自作證後而宣說此世、他世。』比丘們!這是邪見。
  而,比丘們!什麼是正見呢?比丘們!我說這正見有二種:比丘們!有具煩惱、福分依著之果報的正見;有聖、無煩惱、出世間、道支的正見。
  而,比丘們!什麼是具煩惱、福分、依著之果報的正見呢?『有布施,有供養,有供物,有善作的、惡作的業之果與報,有此世,有他世,有母,有父,有化生眾生,在世間中有正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。』比丘們!這是具煩惱、福分、依著之果報的正見。
  而,比丘們!什麼是聖、無煩惱、出世間、道支的正見呢?比丘們!凡聖心、無煩惱心、具足聖道、修習聖道者的慧、慧根、慧力、擇法覺支、正見道支,比丘們!這些被稱為聖、無煩惱、出世間、道支的正見。
  他努力於邪見的捨斷、正見的具足,這是他自己的正精進;他專注地捨斷邪見,專注地進入後住於正見,這是他自己的正念,這樣,這三法繞著正見轉,即:正見、正精進、正念。
  在那裡,比丘們!正見為先導,而,比丘們!正見如何為先導呢?了知『邪志』為邪志;了知『正志』為正志,這是他的正見。
  而,比丘們!什麼是邪志呢?欲的意向、惡意的意向、加害的意向,比丘們!這就是邪志。
  而,比丘們!什麼是正志呢?比丘們!我說這正志有二種:有具煩惱、福分、依著之果報的正志;有聖、無煩惱、出世間、道支的正志。
  而,比丘們!什麼是具煩惱、福分、依著之果報的正志呢?離欲的意向無惡意的意向無加害的意向,比丘們!這是具煩惱、福分、依著之果報的正志。
  而,比丘們!什麼是聖、無煩惱、出世間、道支的正志呢?凡聖心、無煩惱心、具足聖道、修習聖道者的思索、尋、意向、專注、細專注、心的導向、語行,比丘們!這被稱為聖、無煩惱、出世間、道支的正志。
  他努力於邪志的捨斷、正志的具足,這是他自己的正精進;他專注地捨斷邪志,專注地進入後住於正志,這是他自己的正念,這樣,這三法繞著正志轉,即:正見、正精進、正念。
  在那裡,比丘們!正見為先導,而,比丘們!正見如何為先導呢?了知『邪語』為邪語;了知『正語』為正語,這是他的正見。
  而,比丘們!什麼是邪語呢?妄語離間語粗惡語雜穢語,比丘們!這是邪語。
  而,比丘們!什麼是正語呢?比丘們!我說這正語有二種:有具煩惱、福分、依著之果報的正語;有聖、無煩惱、出世間、道支的正語。
  而,比丘們!什麼是具煩惱、福分、依著之果報的正語呢?戒絕妄語、戒絕離兩舌、戒絕粗惡語、戒絕雜穢語,比丘們!這是具煩惱、福分、依著之果報的正語。
  而,比丘們!什麼是聖、無煩惱、出世間、道支的正語呢?凡聖心、無煩惱心、具足聖道、修習聖道者的四種語惡行之遠離、棄離、迴避、戒絕,比丘們!這被稱為聖、無煩惱、出世間、道支的正語。
  他努力於邪語的捨斷、正語的具足,這是他自己的正精進;他專注地捨斷邪語,專注地進入後住於正語,這是他自己的正念,這樣,這三法繞著正語轉,即:正見、正精進、正念。
  在那裡,比丘們!正見為先導,而,比丘們!正見如何為先導呢?了知『邪業』為邪業;了知『正業』為正業,這是他的正見。
  而,比丘們!什麼是邪業呢?殺生、未給予而取邪淫,比丘們!這是邪業。
  而,比丘們!什麼是正業呢?比丘們!我說這正業有二種:有具煩惱、福分、依著之果報的正業;有聖、無煩惱、出世間、道支的正業。
  而,比丘們!什麼是具煩惱、福分、依著之果報的正業呢?戒絕殺生、戒絕未給予而取、戒絕邪淫,比丘們!這是具煩惱、福分、依著之果報的正業。
  而,比丘們!什麼是聖、無煩惱、出世間、道支的正業呢?凡聖心、無煩惱心、具足聖道、修習聖道者的三種身惡行之遠離、棄離、迴避、戒絕,比丘們!這被稱為聖、無煩惱、出世間、道支的正業。
  他努力於邪業的捨斷、正業的具足,這是他自己的正精進;他專注地捨斷邪業,專注地進入後住於正業,這是他自己的正念,這樣,這三法繞著正業轉,即:正見、正精進、正念。
  在那裡,比丘們!正見為先導,而,比丘們!正見如何為先導呢?了知『邪命』為邪命;了知『正命』為正命,這是他的正見。
  而,比丘們!什麼是邪命呢?設計、攀談、暗示、譏諷、以利養換取其他利養,比丘們!這是邪命。
  而,比丘們!什麼是正命呢?比丘們!我說這正命有二種:有具煩惱、福分、依著之果報的正命;有聖、無煩惱、出世間、道支的正命。
  而,比丘們!什麼是具煩惱、福分、依著之果報的正命呢?比丘們!這裡,聖弟子捨斷邪命後,以正命營生,比丘們!這是具煩惱、福分、依著之果報的正命。
  而,比丘們!什麼是聖、無煩惱、出世間、道支的正命呢?凡聖心、無煩惱心、具足聖道、修習聖道者的邪命之遠離、棄離、迴避、戒絕,比丘們!這被稱為聖、無煩惱、出世間、道支的正命。
  他努力於邪命的捨斷、正命的具足,這是他自己的正精進;他專注地捨斷邪命,專注地進入後住於正命,這是他自己的正念,這樣,這三法繞著正命轉,即:正見、正精進、正念。
  在那裡,比丘們!正見為先導,而,比丘們!正見如何為先導呢?比丘們!正見者能生正志,正志者能生正語,正語者能生正業,正業者能生正命,正命者能生正精進,正精進者能生正念,正念者能生正定,正定者能生正智,正智者能生正解脫。
  比丘們!這樣,有學為八支具備者,阿羅漢為十支具備者。(在那裡,以正智離種種惡不善法,到達圓滿的修習。)
  在那裡,比丘們!正見為先導,而,比丘們!正見如何為先導呢呢?比丘們!邪見被正見者除盡,且凡以邪見為緣生成的種種惡不善法也被除盡,以正見為緣的種種善法到達圓滿的修習。邪志被正志者除盡……(中略)邪語被正語者除盡……邪業被正業者除盡……邪命被正命者除盡……邪精進被正精進者除盡……邪念被正念者除盡……邪定被正定者除盡……邪智被正智者除盡……邪解脫被正解脫者除盡,且凡以邪解脫為緣生成的種種惡不善法也被除盡,以正解脫為緣的種種善法到達圓滿的修習。
  這樣,比丘們!二十個善的一邊與二十個不善的一邊:大四十法的教說已被轉動了,必將不被任何沙門、婆羅門、天、魔、梵、世間中任何者反轉。
  比丘們!如果任何沙門、婆羅門思量這大四十法的教說應該被呵責、應該被反駁,則他的主張在當生中會受十如法的非難而來到應該被呵責處:如果尊師呵責正見,則他會尊敬、稱讚那些邪見的沙門、婆羅門。如果尊師呵責正志,則他會尊敬、稱讚那些邪志的沙門、婆羅門。如果尊師呵責正語……(中略)如果尊師呵責正業……如果尊師呵責正命……如果尊師呵責正精進……如果尊師呵責正念……如果尊師呵責正定……如果尊師呵責正智……如果尊師呵責正解脫,則他會尊敬、稱讚那些邪解脫的沙門、婆羅門。比丘們!凡任何沙門、婆羅門思量這大四十法的教說應該被呵責、應該被反駁,則他的主張在當生會受十如法的非難而來到應該被呵責處。
  比丘們!即使是那些歐卡拉的瓦砂與巴聶的無因論者、不作業論者虛無論者,他們也不曾思量這大四十法的教說應該被呵責、應該被反駁,那是什麼原因呢?[因為]對毀呰、憤怒、非難之畏懼。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  四十大經第七終了。
MN.117/(7) Mahācattārīsakasuttaṃ
   136. 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– “ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi sa-upanisaṃ saparikkhāraṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Katamo ca, bhikkhave, ariyo sammāsamādhi sa-upaniso saparikkhāro? Seyyathidaṃ– sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati; yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā– ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi sa-upaniso itipi, saparikkhāro itipi. Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti– sāssa hoti sammādiṭṭhi.
   “Katamā ca, bhikkhave, micchādiṭṭhi? ‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti– ayaṃ, bhikkhave, micchādiṭṭhi.
   “Katamā ca, bhikkhave, sammādiṭṭhi? Sammādiṭṭhiṃpahaṃ, bhikkhave, dvāyaṃ vadāmi– atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā ‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.
   “Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ – ayaṃ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo. So sato micchādiṭṭhiṃ pajahati, sato sammādiṭṭhiṃ upasampajja viharati, sāssa hoti sammāsati. Itiyime tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ– sammādiṭṭhi, sammāvāyāmo, sammāsati.
   137. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāsaṅkappaṃ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṃ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi
   “Katamo ca, bhikkhave, micchāsaṅkappo? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo– ayaṃ, bhikkhave, micchāsaṅkappo.
   “Katamo ca, bhikkhave, sammāsaṅkappo? Sammāsaṅkappaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi– atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo– ‘ayaṃ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’”.
   “Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro– ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo. So sato micchāsaṅkappaṃ pajahati, sato sammāsaṅkappaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāsaṅkappaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ– sammādiṭṭhi, sammāvāyāmo, sammāsati.
   138. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāvācaṃ ‘micchāvācā’ti pajānāti, sammāvācaṃ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamā ca, bhikkhave, micchāvācā? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo– ayaṃ, bhikkhave, micchāvācā. Katamā ca, bhikkhave, sammāvācā? Sammāvācaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi– atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave sammāvācā ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī– ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. So sato micchāvācaṃ pajahati, sato sammāvācaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ– sammādiṭṭhi, sammāvāyāmo, sammāsati.
   139. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchākammantaṃ ‘micchākammanto’ti pajānāti, sammākammantaṃ ‘sammākammanto’ti pajānāti sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchākammanto? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro– ayaṃ, bhikkhave, micchākammanto. Katamo ca, bhikkhave, sammākammanto? Sammākammantaṃpahaṃ, bhikkhave dvāyaṃ vadāmi– atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī– ayaṃ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī– ayaṃ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. So sato micchākammantaṃ pajahati, sato sammākammantaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ– sammādiṭṭhi, sammāvāyāmo, sammāsati.
   140. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchā-ājīvaṃ ‘micchā-ājīvo’ti pajānāti, sammā-ājīvaṃ ‘sammā-ājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchā-ājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā – ayaṃ, bhikkhave, micchā-ājīvo. Katamo ca, bhikkhave, sammā-ājīvo? Sammā-ājīvaṃpahaṃ, bhikkhave dvāyaṃ vadāmi– atthi, bhikkhave, sammā-ājīvo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammā-ājīvo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammā-ājīvo sāsavo puññabhāgiyo upadhivepakko? Idha, bhikkhave, ariyasāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvikaṃ kappeti– ayaṃ, bhikkhave, sammā-ājīvo sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammā-ājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchā-ājīvā ārati virati paṭivirati veramaṇī– ayaṃ, bhikkhave, sammā-ājīvo ariyo anāsavo lokuttaro maggaṅgo. So micchā-ājīvassa pahānāya vāyamati, sammā-ājīvassa upasampadāya svāssa hoti sammāvāyāmo. So sato micchā-ājīvaṃ pajahati, sato sammā-ājīvaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammā-ājīvaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ– sammādiṭṭhi, sammāvāyāmo, sammāsati.
   141. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhiss bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammā-ājīvo pahoti, sammā-ājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti. Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti. (tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṃ gacchanti).
   142. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti …pe… sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti… sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti… sammā-ājīvassa, bhikkhave, micchā-ājīvo nijjiṇṇo hoti… sammāvāyāmassa bhikkhave micchāvāyāmo nijjiṇṇo hoti… sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti… sammāñāṇassa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti… sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
   “Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā– mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
   143. “Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti– sammādiṭṭhiṃ ce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāsaṅkappaṃ ce bhavaṃ garahati ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāvācaṃ ce bhavaṃ garahati …pe… sammākammantaṃ ce bhavaṃ garahati… sammā-ājīvaṃ ce bhavaṃ garahati… sammāvāyāmaṃ ce bhavaṃ garahati… sammāsatiṃ ce bhavaṃ garahati… sammāsamādhiṃ ce bhavaṃ garahati… sammāñāṇaṃ ce bhavaṃ garahati sammāvimuttiṃ ce bhavaṃ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā. Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ napaṭikkositabbaṃ amaññiṃsu. Taṃ kissa hetu? Nindābyārosa-upārambhabhayā”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahācattārīsakasuttaṃ niṭṭhitaṃ sattamaṃ.
漢巴經文比對(莊春江作):
  「道支」(maggaṅgā,另譯為「道的一部份;道的支分」),智髻比丘長老英譯為「道的要素」(a factor of the path)。
  「繞著……轉」(anuparidhāvanti anuparivattanti,原意為「繞著跑、隨著轉」),智髻比丘長老英譯為「行進與環繞」(run and circle around)。按:「繞著」(anuparidhāvanti),另譯為「繞著跑」,「轉」(anuparivattanti),另譯為「隨轉;到處轉動」。
  「思索、尋、意向、專注、細專注、心的導向、語行」(takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro),智髻比丘長老英譯為「想著,想法,意向,心理的專心一意,心理的固定,心的導向,言辭上的形成」(The thinking, thought, intention, mental absorption, mental fixity, directing of mind, verbal formation)。按:「專注」(appanā),另譯為「安止;根本定」。「細專注」(byappanā),另譯為「統覺;總括」。「導向」(abhiniropanā),另譯為「攀著;已(固著)在心上(的事)」。