經號:   
   (中部127經 更新)
中部127經/阿那律經(空品[13])(莊春江譯)[MA.79]
  被我這麼聽聞
  有一次世尊住在舍衛城祇樹林給孤獨園。
  那時,木匠五支召喚某位男子:
  「喂!男子!來!請你去見尊者阿那律。抵達後,請你以我的名義以頭禮拜尊者阿那律的足:『大德!木匠五支以頭禮拜尊者阿那律的足。』且請你這麼說:『大德!請尊者阿那律自己為第四位同意木匠五支明日的請食,大德!但以那個,願尊者阿那律較早來,大德!木匠五支以國王義務有許多工作、許多應該被作的。』」
  「是的,大德!」那位男子回答木匠五支後,去見尊者阿那律。抵達後,向尊者阿那律問訊,接著坐在一旁。在一旁坐下的那位男子對尊者阿那律說這個:
  「大德!木匠五支以頭禮拜尊者阿那律的足,且這麼說:『大德!請尊者阿那律四位同意木匠五支明日的請食,大德!但以那個,願尊者阿那律較早來,大德!木匠五支以國王義務有許多工作、許多應該被作的。』」
  尊者阿那律以沈默狀態同意。(229)
  那時,尊者阿那律那夜過後,午前時穿衣、取衣鉢後,去木匠五支的住處。抵達後,在設置的座位坐下。
  那時,木匠五支以勝妙的硬食、軟食親手款待尊者阿那律,使之滿足。那時,對已食、手離鉢的尊者阿那律,木匠五支取某個低的坐具後,在一旁坐下。在一旁坐下的木匠五支對尊者阿那律說這個:
  「大德!這裡,上座比丘們來後對我這麼說:『屋主!請你修習無量心解脫。』一些上座這麼說:『屋主!請你修習大心解脫。』大德!凡這個無量心解脫與凡大心解脫,這些法為不同義理,同時也不同辭句?或者是一種義理,僅辭句不同?」
  「屋主!那樣的話,就在這件事上請你說明,從這裡,你將有無疑的。」
  「大德!我這麼想:『凡這個無量心解脫與凡大心解脫,這些法為一種義理,僅辭句不同。』」
  「屋主!凡這無量心解脫與大心解脫,這些法為不同義理,同時也不同辭句。屋主!以這個法門,這也能被知道:關於這些法為不同義理,同時也不同辭句。屋主!而什麼是無量心解脫呢?屋主!這裡,比丘以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。以與悲俱行之心……(中略)以與喜悅俱行之心……(中略)以與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。屋主!這被稱為無量心解脫。(230)
  屋主!而什麼是大心解脫呢?屋主!這裡,比丘遍滿、勝解『一棵樹下範圍』後而住,屋主!這被稱為大心解脫。屋主!又,比丘遍滿、勝解『二或三棵樹下範圍』後而住,屋主!這被稱為大心解脫。屋主!又,比丘遍滿、勝解『一個村落土地範圍』後而住,屋主!這被稱為大心解脫。屋主!又,比丘遍滿、勝解『二個或三個村落土地範圍』後而住,屋主!這被稱為大心解脫。屋主!又,比丘遍滿、勝解『一個大國範圍』後而住,屋主!這被稱為大心解脫。屋主!又,比丘遍滿、勝解『二個或三個大國範圍』後而住,屋主!這被稱為大心解脫。屋主!又,比丘遍滿、勝解『到大海邊界的土地範圍』後而住,屋主!這被稱為大心解脫。屋主!以這個法門,這也能被知道:關於這些法為不同義理,同時也不同辭句。(231)
  屋主!有這四種有的再生,哪四種呢?屋主!這裡,某一類遍滿、勝解『少光』後而住,他以身體的崩解,死後往生少光天們的共住狀態。屋主!又,這裡,某一類遍滿、勝解『無量光』後而住,他以身體的崩解,死後往生無量光天們的共住狀態。屋主!又,這裡,某一類遍滿、勝解『污染光』後而住,他以身體的崩解,死後往生污染光天們的共住狀態。屋主!又,這裡,某一類遍滿、勝解『遍淨光』後而住,他以身體的崩解,死後往生遍淨光天們的共住狀態。屋主!這些是四種有的再生。
  屋主!有時,凡那些天神們聚集在一起,當聚集在一起時,祂們的不同容色被知道,而非不同的光。屋主!猶如男子使許多油燈進入一間屋子,當使那些被進入一間屋子時,不同的火焰被知道,而非不同的光。同樣的,屋主!有時,凡那些天神們聚集在一起,當聚集在一起時,祂們的不同容色被知道,而非不同的光。
  屋主!有時,凡那些天神們從那裡離開,當祂們從那裡離開時,不同的容色連同不同的光被知道。屋主!猶如男子從那間屋子帶走眾多的油燈,當它們從那裡被帶走時,不同的火焰連同不同的光被知道。同樣的,屋主!有時,凡那些天神們從那裡離開,當祂們從那裡離開時,不同的容色連同不同的光被知道。
  屋主!那些天神不這麼想:『這裡,我們的是「常的」,或「堅固的」,或「常恆的」。』但那些天神一一黏著之處,那些天神就一一在那裡極喜樂。屋主!猶如當蒼蠅被扁擔或籃子帶走時,不這麼想:『這裡,我們的是「常的」,或「堅固的」,或「常恆的」。』但那些蒼蠅一一黏著之處,那些蒼蠅就一一在那裡極喜樂。同樣的,屋主!那些天神不這麼想:『這裡,我們的是「常的」,或「堅固的」,或「常恆的」。』但那些天神一一黏著之處,那些天神就一一在那裡極喜樂。」(232)
  在這麼說時,尊者沙比雅迦旃延對尊者阿那律說這個:
  「!阿那律大德!但,在這裡,我有更進一步應該被問的:大德!凡那些[有]光天神,祂們全是少光者,或者,在那裡,一些天神是無量光者?」
  「迦旃延學友以那個理由,在那裡,一些天神是少光者,又,在那裡,一些天神是無量光者。」
  「阿那律大德!什麼因、什麼,以那個,當那些天神被往生一個天部類時,在那裡,一些天神是少光者,又,在那裡,一些天神是無量光者?」
  「迦旃延學友!那樣的話,就在這件事上我將反問你,你就如對你能接受的那樣回答它。迦旃延學友!你怎麼想它:凡這位比丘遍滿、勝解『一棵樹下範圍大的』後而住,與凡這位比丘遍滿、勝解『二或三棵樹下範圍大的』後而住,這二種心修習中,哪一種心修習是較大的?」
  「大德!凡這位比丘遍滿、勝解『二或三棵樹下範圍大的』後而住,這是二種心修習中較大的。」
  「迦旃延學友!你怎麼想它:凡這位比丘遍滿、勝解『二或三棵樹下範圍大的』後而住,與凡這位比丘遍滿、勝解『一個村落土地範圍大的』後而住,這二種心修習中,哪一種心修習是較大的?」
  「大德!凡這位比丘遍滿、勝解『一個村落土地範圍大的』後而住,這是二種心修習中較大的。」
  「迦旃延學友!你怎麼想它:凡這位比丘遍滿、勝解『一個村落土地範圍大的』後而住,與凡這位比丘遍滿、勝解『二個或三個村落土地範圍大的』後而住,這二種心修習中,哪一種心修習是較大的?」
  「大德!凡這位比丘遍滿、勝解『二個或三個村落土地範圍大的』後而住,這是二種心修習中較大的。」
  「迦旃延學友!你怎麼想它:凡這位比丘遍滿、勝解『二個或三個村落土地範圍大的』後而住,與凡這位比丘遍滿、勝解『一個大國範圍大的』後而住,這二種心修習中,哪一種心修習是較大的?」
  「大德!凡這位比丘遍滿、勝解『一個大國範圍大的』後而住,這是二種心修習中較大的。」
  「迦旃延學友!你怎麼想它:凡這位比丘遍滿、勝解『一個大國範圍大的』後而住,與凡這位比丘遍滿、勝解『二個或三個大國範圍大的』後而住,這二種心修習中,哪一種心修習是較大的?」
  「大德!凡這位比丘遍滿、勝解『二個或三個大國範圍大的』後而住,這是二種心修習中較大的。」
  「迦旃延學友!你怎麼想它:凡這位比丘遍滿、勝解『二個或三個大國範圍大的』後而住,與凡這位比丘遍滿、勝解『到大海為止土地範圍大的』後而住,這二種心修習中,哪一種心修習是較大的?」
  「大德!凡這位比丘遍滿、勝解『到大海為止土地範圍大的』後而住,這是二種心修習中較大的。」
  「迦旃延學友!這是因,這是緣,以那個,當那些天神被往生一個天部類時,在那裡,一些天神是少光者,又,在那裡,一些天神是無量光者。」(233)
  「好!阿那律大德!但,在這裡,我有更進一步應該被問的:大德!凡那些[有]光天神,祂們全是污染光者,或者,在那裡,一些天神是遍淨光者?」
  「迦旃延學友!以那個理由,在那裡,一些天神是污染光者,又,一些天神是遍淨光者。」
  「阿那律大德!什麼因、什麼緣,以那個,當那些天神被往生一個天部類時,在那裡,一些天神是污染光者,又,在那裡,一些天神是遍淨光者?」
  「迦旃延學友!那樣的話,我將為你作譬喻,這裡,一些有智的男子也以譬喻了知所說的義理。迦旃延學友!猶如當油燈燃燒不遍淨的油及不遍淨的燈芯時,它如以油的不遍淨狀態,及燈芯的不遍淨狀態那樣黯淡地燃燒。同樣的,迦旃延學友!這裡,一些比丘遍滿、勝解『污染光』後而住,他的身粗重未被完全止息,及惛沈睡眠未被完全根除,及掉舉後悔未被完全排除,他如以身粗重未被完全止息狀態,及惛沈睡眠未被完全根除狀態,及掉舉後悔未被完全排除狀態那樣黯淡地修禪,他以身體的崩解,死後往生污染光天神們的共住狀態。迦旃延學友!猶如當油燈燃燒遍淨的油及遍淨的燈芯時,它如以油的遍淨狀態,及燈芯的遍淨狀態那樣不黯淡地燃燒。同樣的,迦旃延學友!這裡,一些比丘遍滿、勝解『遍淨光』後而住,他的身粗重已被完全止息,及惛沈睡眠已被完全根除,及掉舉後悔已被完全排除,他如以身粗重已被完全止息狀態,及惛沈睡眠已被完全根除狀態,及掉舉後悔已被完全排除狀態那不樣黯淡地修禪,他以身體的崩解,死後往生遍淨光天神們的共住狀態。迦旃延學友!這是因,這是緣,以那個,當那些天神被往生一個天部類時,在那裡,一些天神是污染光者,又,在那裡,一些天神是遍淨光者。」(234)
  在這麼說時,尊者沙比雅迦旃延對尊者阿那律說這個:
  「好!阿那律大德!大德!尊者阿那律沒這麼說:『被我這麼聽聞。』或『這樣適合。』大德!然而,尊者阿那律只說:『這些天神是這樣,及那些天神是像這樣。』大德!我們這麼想:『確實,尊者阿那律與那些天神一起是以前共住者,同時也以前共語者,以及以前進入交談者。』」
  「迦旃延學友!確實這冒犯的、誹謗的言語被說,但我將回答你:『迦旃延學友!我與那些天神一起長久地是以前共住者,同時也以前共語者,以及以前進入交談者。』」
  在這麼說時,尊者沙比雅迦旃延對木匠五支說這個:
  「屋主!是你的利得,屋主!是你的善得的,凡你捨斷那個疑法,同時我們也得到這個法的教說的聽聞。」(235)
  阿那律經第七終了。
MN.127/(7) Anuruddhasuttaṃ
   229. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati aññataraṃ purisaṃ āmantesi– “ehi tvaṃ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi – ‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; evañca vadehi – ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ; yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. “Evaṃ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ anuruddhaṃ etadavoca– “pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti– ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ; yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.
   230. Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ etadavoca–
   “Idha maṃ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṃsu– ‘appamāṇaṃ, gahapati, cetovimuttiṃ bhāvehī’ti. Ekacce therā evamāhaṃsu– ‘mahaggataṃ, gahapati, cetovimuttiṃ bhāvehī’ti. Yā cāyaṃ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti– ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti? “Tena hi, gahapati, taṃ yevettha paṭibhātu. Apaṇṇakante ito bhavissatī”ti. “Mayhaṃ kho, bhante, evaṃ hoti– ‘yā cāyaṃ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti. “Yā cāyaṃ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca Tadamināpetaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca”.
   “Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ vuccati, gahapati, appamāṇā cetovimutti.
   231. “Katamā ca, gahapati, mahaggatā cetovimutti? Idha, gahapati, bhikkhu yāvatā ekaṃ rukkhamūlaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayaṃ vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṃ gāmakkhettaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṃ mahārajjaṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Iminā kho etaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca.
   232. “Catasso kho imā gahapati, bhavūpapattiyo. Katamā catasso? Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā appamāṇābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘saṃkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati. Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati. Imā kho, gahapati, catasso bhavūpapattiyo.
   “Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṃ sannipatanti, tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṃ Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṃ gharaṃ paveseyya. Tesaṃ ekaṃ gharaṃ pavesitānaṃ accinānattañhi kho paññāyetha, no ca ābhānānattaṃ; evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṃ sannipatanti tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṃ.
   “Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. Tesaṃ tato nīhatānaṃ accinānattañceva paññāyetha ābhānānattañca; evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca.
   “Na kho, gahapati, tāsaṃ devatānaṃ evaṃ hoti– ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassatan’ti vā, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṃ kājena vā piṭakena vā harīyamānānaṃ na evaṃ hoti– ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassatan’ti vā, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṃ devatānaṃ na evaṃ hoti– ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassatan’ti vā, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti.
   233. Evaṃ vutte, āyasmā sabhiyo kaccāno āyasmantaṃ anuruddhaṃ etadavoca– “sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti? “Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti. “Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti?
   “Tena hāvuso kaccāna, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, āvuso kaccāna yvāyaṃ bhikkhu yāvatā ekaṃ rukkhamūlaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati– imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati– ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti.
   “Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati– imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti.
   “Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati– imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti.
   “Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati– imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati– ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti.
   “Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati– imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati– ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti.
   “Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā samuddapariyantaṃ pathaviṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati– imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṃ, bhante, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati– ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti? “Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.
   234. “Sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yāvatā, bhante, devatā ābhā sabbā tā saṃkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā”ti? “Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti. “Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti?
   “Tena hāvuso kaccāna, upamaṃ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṃ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṃ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṃkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati, tassa kāyaduṭṭhullampi na suppaṭippassaddhaṃ hoti, thinamiddhampi na susamūhataṃ hoti uddhaccakukkuccampi na suppaṭivinītaṃ hoti. So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṃ viya jhāyati. So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṃ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṃ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. Tassa kāyaduṭṭhullampi suppaṭippassaddhaṃ hoti, thinamiddhampi susamūhataṃ hoti, uddhaccakukkuccampi suppaṭivinītaṃ hoti. So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṃ viya jhāyati. So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.
   235. Evaṃ vutte, āyasmā sabhiyo kaccāno āyasmantaṃ anuruddhaṃ etadavoca– “sādhu, bhante anuruddha! Na, bhante, āyasmā anuruddho evamāha– ‘evaṃ me sutan’ti vā ‘evaṃ arahati bhavitun’ti vā; atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā itipi tā devatā’tveva bhāsati. Tassa mayhaṃ, bhante, evaṃ hoti– ‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti. “Addhā kho ayaṃ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi– ‘dīgharattaṃ kho me, āvuso kaccāna, tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.
   Evaṃ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṃ thapatiṃ etadavoca– “lābhā te, gahapati, suladdhaṃ te, gahapati, yaṃ tvañceva taṃ kaṅkhādhammaṃ pahāsi, mayañcimaṃ dhammapariyāyaṃ alatthamhā savanāyā”ti.
   Anuruddhasuttaṃ niṭṭhitaṃ sattamaṃ.
漢巴經文比對(莊春江作):
  「隨其所往(MA.79)」,南傳作「黏著」(abhinivisanti),智髻比丘長老英譯為「安住」(settle down)。按:《破斥猶豫》以「居住」(vasanti)解說。
  「污染光天們的共住狀態」(saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ),智髻比丘長老英譯為「與被污染光輝的神在一起」(in the company of the gods of Defiled Radiance)。按:《破斥猶豫》說(大意),「少光天」與「無量光天」都會有「污染光天」與「遍淨光天」,往生「少光天界」與「無量光天界」者都證得等至(第二禪),後者製作遍處遍作(kasiṇaparikammaṃ katvā)較大(簸箕大小,前者為碟大小, Suppamatte vā sarāvamatte vā)。往生「污染光天」者不使障礙法淨化(paccanīkadhammānaṃ suṭṭhu aparisodhitattā),住立於不熟練禪(appaguṇajjhāne ṭhito)。
  「以那個理由」(Tadaṅgena),智髻比丘長老英譯為「以[對應於再生]因素為理由」(By reason of the factor [responsible for rebirth])。按:《破斥猶豫》以「根據其存在往生的理由」(tassā bhavūpapattiyā aṅgena, bhavūpapattikāraṇenāti)解說。
  「身粗重未被完全止息」(kāyaduṭṭhullampi na suppaṭippassaddhaṃ hoti),智髻比丘長老英譯為「身體的惰性還沒有完全平息」(bodily inertia has not fully subsided)。按:「身粗重」,《破斥猶豫》以「身體因飽食而倦怠(懶散、昏昏欲睡)的情況」(kāyālasiyabhāvo)解說,「被止息」(suppaṭippassaddhaṃ hoti),另譯為「被善安息;被善止滅」。
  「修禪」(jhāyati,動詞),此字有兩個意思,一個是「修禪」,另一個是上句油燈「燃燒」,形成雙關語。