經號:   
   (中部127經 更新)
中部127經/阿那律經(空品[13])(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。
  那時,木匠班奢康伽召喚某位男子:
  「喂!男子!來!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!木匠班奢康伽以頭禮拜尊者阿那律的足。』並且請你這麼說:『大德!請尊者阿那律四位同意木匠班奢康伽明日的請食,大德!請尊者阿那律能早一點來,大德!因為木匠班奢康伽很忙,有許多為國王應做的事。』」
  「是的,大德!」那位男子回答木匠班奢康伽後,去見尊者阿那律。抵達後,向尊者阿那律問訊,接著坐在一旁。在一旁坐好後,那位男子對尊者阿那律這麼說:
  「大德!木匠班奢康伽以頭禮拜尊者阿那律的足,他這麼說:『大德!請尊者阿那律四位同意木匠班奢康伽明日的請食,大德!請尊者阿那律能早一點來,大德!因為木匠班奢康伽很忙,有許多為國王應做的事。』」
  尊者阿那律以沈默同意了。
  那時,尊者阿那律那夜過後,在午前時穿好衣服後,取衣鉢,去木匠班奢康伽的住處。抵達後,在設置好的座位坐下。
  那時,木匠班奢康伽親手以勝妙的硬食與軟食款待與滿足尊者阿那律。那時,尊者阿那律食用完畢,手離鉢時,木匠班奢康伽取某個低矮坐具後,在一旁坐下。在一旁坐好後,木匠班奢康伽對尊者阿那律這麼說:
  「大德!這裡,上座比丘們來,他們對我這麼說:『屋主!你要修習無量心解脫。』某些上座比丘這麼說:『屋主!你要修習大心解脫。』大德!凡這無量心解脫與大心解脫者,這些法為不同含義、不同文辭,或者一種含意而只是文辭不同呢?」
  「那樣的話,屋主!請你就這點說出,從這裡,它將成為無疑的(將被澄清)。」
  「大德!我這麼想:『凡這無量心解脫與大心解脫者,這些法為一種含意而只是文辭不同。』」
  「屋主!凡這無量心解脫與大心解脫者,這些法為不同含義、不同文辭。屋主!以此法門,這能被體會:這些法為不同含義、不同文辭。屋主!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,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之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,以與平靜俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。屋主!這被稱為無量心解脫。
  屋主!什麼是大心解脫呢?屋主!這裡,比丘勝解、遍滿『一棵樹下之大為限』後而住,屋主!這被稱為大心解脫。又,屋主!比丘勝解、遍滿『二或三棵樹下之大為限』後而住,屋主!這被稱為大心解脫。又,屋主!比丘勝解、遍滿『一個村落土地之大為限』後而住,屋主!這被稱為大心解脫。又,屋主!比丘勝解、遍滿『二個或三個村落土地之大為限』後而住,屋主!這被稱為大心解脫。又,屋主!比丘勝解、遍滿『一個大國之大為限』後而住,屋主!這被稱為大心解脫。又,屋主!比丘勝解、遍滿『二個或三個大國之大為限』後而住,屋主!這被稱為大心解脫。又,屋主!比丘勝解、遍滿『到大海為止土地之大為限』後而住,屋主!這被稱為大心解脫。屋主!以此法門,這能被體會:這些法為不同含義、不同文辭。
  屋主!有這四種再生生命,哪四種呢?屋主!這裡,某類勝解、遍滿『少光』後而住,他以身體的崩解,死後往生與少光天為同伴。又,屋主!這裡,某類勝解、遍滿『無量光』後而住,他以身體的崩解,死後往生與無量光天為同伴。又,屋主!這裡,某類勝解、遍滿『污染光』後而住,他以身體的崩解,死後往生與污染光天為同伴。又,屋主!這裡,某類勝解、遍滿『遍淨光』後而住,他以身體的崩解,死後往生與遍淨光天為同伴。屋主!這些是四種再生生命。
  屋主!有時,天神們在同一處聚集,當在同一處聚集時,祂們的不同容色被了知,而非不同的光。屋主!猶如男子如果帶許多油燈進入一屋子中,那些進入屋子的不同火焰被了知,而非不同的光。同樣的,屋主!有時,天神們在同一處聚集,當在同一處聚集時,祂們的不同容色被了知,而非不同的光。
  屋主!有時,天神們從那裡離開,當從那裡離開時,祂們的不同容色與不同的光被了知。屋主!猶如男子如果從那屋子帶走許多油燈,當從那裡帶走時,它們的不同火焰與不同的光被了知。同樣的,屋主!有時,天神們從那裡離開,當從那裡離開時,祂們的不同容色與不同的光被了知。
  屋主!天神們不這麼想:『這裡,我們的是常的、堅固的、永恆的。』但凡那些天神停留之處,就是那些天神歡樂之處。屋主!猶如蒼蠅被扁擔或籃子帶走,牠們不這麼想:『這裡,我們的是常的、堅固的、永恆的。』但凡那些蒼蠅停留之處,就是那些蒼蠅歡樂之處。同樣的,屋主!天神們不這麼想:『這裡,我們的是常的、堅固的、永恆的。』但凡那些天神停留之處,就是那些天神歡樂之處。」
  當這麼說時,尊者沙比雅迦旃延對尊者阿那律這麼說:
  「!阿那律大德!這裡,我有更進一步要問的:大德!那些有光的天神們全是少光呢,或者其中某些天神是無量光呢?」
  「迦旃延學友以那個理由而某些天神是少光,某些天神是無量光。」
  「阿那律大德!什麼因、什麼緣而那些往生在同一天眾的諸天,其中某些天神是少光,但某些天神是無量光呢?」
  「那樣的話,迦旃延學友!這情況我要反問你,就依你認為妥當的來回答。迦旃延學友!你怎麼想:當這位比丘勝解、遍滿『一棵樹下之大為限』後而住,而另一位比丘勝解、遍滿『二或三棵樹下之大為限』後而住,這二種心修習,哪一種心修習較大呢?」
  「大德!當這位比丘勝解、遍滿『二或三棵樹下之大為限』後而住,二種中這種心修習較大。」
  「迦旃延學友!你怎麼想:當這位比丘勝解、遍滿『二或三棵樹下之大為限』後而住,而另一位比丘勝解、遍滿『一個村落土地之大為限』後而住,這二種心修習,哪一種心修習較大呢?」
  「大德!當這位比丘勝解、遍滿『一個村落土地之大為限』後而住,二種中這種心修習較大。」
  「迦旃延學友!你怎麼想:當這位比丘勝解、遍滿『一個村落土地之大為限』後而住,而另一位比丘勝解、遍滿『二個或三個村落土地之大為限』後而住,這二種心修習,哪一種心修習較大呢?」
  「大德!當這位比丘勝解、遍滿『二個或三個村落土地之大為限』後而住,二種中這種心修習較大。」
  「迦旃延學友!你怎麼想:當這位比丘勝解、遍滿『二個或三個村落土地之大為限』後而住,而另一位比丘勝解、遍滿『一個大國之大為限』後而住,這二種心修習,哪一種心修習較大呢?」
  「大德!當這位比丘勝解、遍滿『一個大國之大為限』後而住,二種中這種心修習較大。」
  「迦旃延學友!你怎麼想:當這位比丘勝解、遍滿『一個大國之大為限』後而住,而另一位比丘勝解、遍滿『二個或三個大國之大為限』後而住,這二種心修習,哪一種心修習較大呢?」
  「大德!當這位比丘勝解、遍滿『二個或三個大國之大為限』後而住,二種中這種心修習較大。」
  「迦旃延學友!你怎麼想:當這位比丘勝解、遍滿『二個或三個大國之大為限』後而住,而另一位比丘勝解、遍滿『到大海為止土地之大為限』後而住,這二種心修習,哪一種心修習較大呢?」
  「大德!當這位比丘勝解、遍滿『到大海為止土地之大為限』後而住,二種中這種心修習較大。」
  「迦旃延學友!此因、此緣而那些往生在同一天眾的諸天,其中某些天神是少光,但某些天神是無量光。」
  「好!阿那律大德!這裡,我有更進一步要問的:大德!那些有光的天神們全是污染光呢,或者其中某些天神是遍淨光呢?」
  「迦旃延學友!以那個理由而某些天神是污染光,某些天神是遍淨光。」
  「阿那律大德!什麼因、什麼緣而那些往生在同一天眾的諸天,其中某些天神是污染光,但某些天神是遍淨光呢?」
  「那麼,迦旃延學友!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。迦旃延學友!猶如油燈燃燒不純淨的油與不純淨的燈芯,如那油的不純淨性與燈芯的不純淨性,它黯淡地燃燒。同樣的,迦旃延學友!這裡,某些比丘勝解、遍滿『污染光』後而住,他的身粗重未被完全止息,惛沈睡眠未被根除,掉舉後悔未被排除;他如身粗重未被完全止息、惛沈睡眠未被根除、掉舉後悔未被排除而修禪,他以身體的崩解,死後往生與污染光天為同伴。迦旃延學友!猶如油燈燃燒純淨的油與純淨的燈芯,如那油的純淨性與燈芯的純淨性,它不黯淡地燃燒。同樣的,迦旃延學友!這裡,某些比丘勝解、遍滿『遍淨光』後而住,他的身粗重已被止息,惛沈睡眠已被根除,掉舉後悔已被排除;他如身粗重已被止息、惛沈睡眠已被根除、掉舉後悔已被排除而修禪,他以身體的崩解,死後往生與遍淨光天為同伴。迦旃延學友!此因、此緣而那些往生在同一天眾的諸天,其中某些天神是污染光,但某些天神是遍淨光。」
  當這麼說時,尊者沙比雅迦旃延對尊者阿那律這麼說:
  「好!阿那律大德!阿那律大德沒這麼說:『我聽到這樣。』或『它應該是這樣。』然而,大德!尊者阿那律只說:『這些天神是這樣,那些天神那樣。』大德!我這麼想:『尊者阿那律以前確實與那些天神一起共住、閒聊、進入交談。』」
  「迦旃延學友!這樣的言說確實是攻擊、責備的言語。然而,我仍要回答你:『迦旃延學友!我以前長久地與那些天神一起共住、閒聊、進入交談。』」
  當這麼說時,尊者沙比雅迦旃延對木匠班奢康伽這麼說:
  「屋主!這確實是你的獲得,屋主!這確實是你的好獲得,你捨斷了那個疑法,而我們得到聽聞這法的教說。」
  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):
  「大心解脫」(mahaggataṃ…cetovimuttiṃ),智髻比丘長老英譯為「提高的心釋放」(the exalted deliverance of mind)。
  「隨其所往(MA.79)」,南傳作「停留」(abhinivisanti,直譯為「執著」),智髻比丘長老英譯為「安定;定居」(settle down)。按:《破斥猶豫》以「居住」(vasanti)解說。
  「與污染光天為同伴」(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),智髻比丘長老英譯無,或為版本之異,但在後段譯為「默想」(meditates),菩提比丘長老解說,此字(動詞)有兩個意思,一個是「修禪」,另一個是「燃燒」,在經文油燈燃燒的譬喻引用上形成雙關語。
  「黯淡地燃燒」(andhandhaṃ viya jhāyati,逐字譯為「愚暗的+愚暗的-如-燃燒」),智髻比丘長老英譯為「黯淡地燃燒」(it burns dimly)。
  「疑法」(kaṅkhādhammaṃ),智髻比丘長老英譯為「疑惑的狀態」(state of doubt)。