經號:   
   (中部128經 更新)
中部128經/隨雜染經(空品[13])(莊春江譯)[MA.72, AA.24.8]
  被我這麼聽聞
  有一次世尊住在憍賞彌城瞿師羅園。
  當時,在憍賞彌的比丘們住於生起爭論的、生起爭吵的、來到爭辯的、以舌鋒互刺的。那時,某位比丘去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的那位比丘對世尊說這個:
  「大德!這裡,在憍賞彌的比丘們住於生起爭論的、生起爭吵的、來到爭辯的、以舌鋒互刺的,大德!請世尊出自憐愍去見他們,那就好了!」世尊以沈默狀態同意。
  那時,世尊去見那些比丘,抵達後,世尊對那些比丘說這個:
  「比丘們!夠了,不要爭論,不要爭吵,不要爭執,不要爭辯。」
  在這麼說時,某位比丘對世尊說這個:
  「大德!等等!世尊是法主無為者,大德!請世尊住於當生樂住處從事者,我們將以這個爭論、爭吵、爭執、爭辯變明白(被知道)。」
  第二次,世尊又對那些比丘說這個:
  「比丘們!夠了,不要爭論,不要爭吵,不要爭執,不要爭辯。」
  第二次,那位比丘又對世尊說這個:
  「大德!等等!世尊是法主、無為者,大德!請世尊住於當生樂住處從事者,我們將以這個爭論、爭吵、爭執、爭辯變明白。」
  第三次,世尊又對那些比丘說這個:
  「比丘們!夠了,不要爭論,不要爭吵,不要爭執,不要爭辯。」
  第三次,那位比丘又對世尊說這個:
  「大德!等等!世尊是法主、無為者,大德!請世尊住於當生樂住處從事者,我們將以這個爭論、爭吵、爭執、爭辯變明白。」
  那時,世尊午前時穿衣、取衣鉢後,為了托鉢進入憍賞彌城。在憍賞彌城為了托鉢行走後,餐後已從施食返回,收起臥坐具、取衣鉢後,站著說這些偈頌:(236)
  「個個聲音的平凡者,無任何人自認為是愚者,
   在僧團分裂時,他們不自認為比其他人更多[過失]。
   看起來像賢智者的失念者,是言語範圍的說話者,
   盡情嘴的伸展,被什麼引導對那個不知者。
   辱罵我、打殺我,征服我、掠奪我,
   而凡怨恨他者,他們的怨恨不平息。
   辱罵我、打殺我,征服我、掠奪我,
   而凡不怨恨他者,他們的怨恨止息。
   因為這裡,諸怨恨在任何時候都不以怨恨平息,
   而以不怨恨平息,這是永遠的法。
   但其他人不了知,在這裡我們要抑制,
   而凡在那裡了知者,從那裡諸爭執平息。
   斷骨奪命者,奪牛馬財產者,
   對掠奪王國者,他們也有交際,
   為何你們不會有?
   如果得到聰明的朋友:共行者、善的住者、堅固者,
   征服所有危難後,願悅意地、有念地與他行。
   如果沒得到聰明的朋友:共行者、善的住者、堅固者,
   如國王捨棄征服的王國後,願單獨地行如龍象在象的林野中。
   單獨的行者是更好的,沒有愚者朋友,
   願單獨行與諸惡的不被作,無為者如龍象在象的林野中。」(237)
  那時,世尊站著說這些偈頌後,去幼製鹽者村。
  當時,尊者玻古住在幼製鹽者村。尊者玻古看見正從遠處走來的世尊。看見後,設置好座位,以及洗腳水。
  世尊在設置的座位坐下。坐下後,洗腳。
  尊者玻古向世尊問訊後,在一旁坐下。世尊對在一旁坐下的尊者玻古說這個:
  「比丘!是否能被你忍受?是否能被[你]維持生活?是否不以施食疲累?」
  「世尊!能被忍受,世尊!能被維持生活,大德!我不疲於托鉢食物。」
  那時,世尊對尊者玻古以法說開示、勸導、鼓勵、使歡喜後,從座位起來後,去東竹林。
  當時,尊者阿那律、尊者難提、尊者金毘羅住在東竹林[MN.31]。守林人看見正從遠處走來的世尊。看見後,對世尊說這個:
  「大沙門!不要進入這林子,在這裡有三位善男子,他們住於愛惜自己形色,不要打擾他們。」(238)
  尊者阿那律聽到守林人與世尊一起商議著的。聽到後,對守林人說這個:
  「守林人朋友!不要阻擋世尊,我們的大師、世尊已抵達。」
  那時,尊者阿那律去見尊者難提與尊者金毘羅。抵達後,對尊者難提與尊者金毘羅說這個:
  「尊者們!出來吧(請前進)!尊者們!出來吧!我們的大師、世尊已抵達。」
  那時,尊者阿那律、尊者難提、尊者金毘羅出去會見世尊後,一人領受世尊的衣鉢,一人設置座位,一人供給洗腳水。世尊在設置的座位坐下,坐下後洗腳。三位尊者都向世尊問訊後,在一旁坐下。世尊對在一旁坐下的尊者阿那律說這個:
  「阿那律!是否能被你們忍受?是否能被[你]維持生活?是否不以施食疲累?」
  「世尊!能被忍受,世尊!能被維持生活,大德!且我們不以施食疲累。」
  「阿那律!那麼,你們是否住於和合的、和好的、無爭的、水乳交融的、彼此以親切眼睛互看的?」
  「大德!我們確實住於和合的、和好的、無爭的、水乳交融的、彼此以親切眼睛互看的。」
  「阿那律!那麼,如怎樣你們住於和合的、和好的、無爭的、水乳交融的、彼此以親切眼睛互看的?」
  「大德!這裡,我這麼想:『確實是我的利得,確實是我的善得的:我與這樣的同梵行者共住。』大德!在這些尊者上那個我的慈身業公開地連同私下地被現起,慈語業公開地連同私下地被現起,慈意業公開地連同私下地被現起。大德!那個我這麼想:『讓我擱置自己的心後,只使這些尊者的心自在地轉起。』大德!那個我擱置自己的心後,只使這些尊者的心自在地轉起。大德!我們的身是不同的,但看起來心是同一個的。」
  尊者難提也……(中略)尊者金毘羅也對世尊說這個:
  「大德!我這麼想:『確實是我的利得,確實是我的善得的:我與這樣的同梵行者共住』大德!在這些尊者上那個我的慈身業公開地連同私下地被現起,慈語業公開地連同私下地被現起,慈意業公開地連同私下地被現起。大德!那個我這麼想:『讓我擱置自己的心後,只使這些尊者的心自在地轉起。』大德!那個我擱置自己的心後,只使這些尊者的心自在地轉起。大德!我們的身是不同的,但看起來心是同一個的。大德!我們這樣住於和合的、和好的、無爭的、水乳交融的、彼此以親切眼睛互看的。」(239)
  「阿那律!!好!阿那律!你們是否住於不放逸的、熱心的、自我努力的?」
  「大德!我們確實住於不放逸的、熱心的、自我努力的。」
  「阿那律!那麼,如怎樣你們住於不放逸的、熱心的、自我努力的?」
  「大德!這裡,凡我們中第一位為了托鉢從村落返回者,他設置座位,供給(使之建立)飲用水、洗淨水,供給殘食鉢。凡最後一位為了托鉢從村落返回者,如果有剩餘食物,如果他願意,他食用,如果他不願意,捨棄在少青草處,或使沈入在無蟲的水中。他收拾座位,收拾飲用水,收拾洗淨水,收拾殘食鉢,打掃食堂。凡看見欠缺的、空的飲水瓶、洗淨水瓶、澡瓶者,他供給。如果對他是不可能的,以揮手召喚同伴後,我們攜手地供給,大德!就像這樣,我們不以那個破開言語。大德!但,每五天我們為了法談整夜共坐。大德!我們這樣住於不放逸的、熱心的、自我努力的。」(240)
  「阿那律!好!好!阿那律!但,住於這樣不放逸的、熱心的、自我努力的你們有足以為聖者智見特質過人法安樂住被到達嗎?」
  「大德!這裡,住於不放逸的、熱心的、自我努力的我們認知光連同諸色的看見,但不久我們的那個光連同諸色的看見消失,而我們未洞察那個原因(相)。」
  「阿那律!但那個原因應該被你們洞察。阿那律!就在我正覺前,當還是未現正覺菩薩時,也認知光連同諸色的看見,但不久我的那個光連同諸色的看見消失。阿那律!那個我想這個:『什麼因、什麼,以那個,我的光連同諸色的看見消失呢?』阿那律!那個我想這個:『我的疑生起,而且因為疑,我的定死沒,在定死沒時,光連同諸色的看見消失,那個我將如我的疑將不再生起那樣做。』
  阿那律!住於不放逸的、熱心的、自我努力的那個我認知光連同諸色的看見,阿那律!但不久我的那個光連同諸色的看見消失。阿那律!那個我想這個:『什麼因、什麼緣,以那個,我的光連同諸色的看見消失呢?』阿那律!那個我想這個:『我的不作意生起,而且因為不作意,我的定死沒,在定死沒時,光連同諸色的看見消失,那個我將如我的疑將不再生起、無不作意那樣做。』
  阿那律!那個我……(中略)阿那律!那個我想這個:『我的惛沈睡眠生起,而且因為惛沈睡眠,我的定死沒,在定死沒時,光連同諸色的看見消失,那個我將如我的疑將不再生起、無不作意、無惛沈睡眠那樣做。』
  阿那律!那個我……(中略)阿那律!那個我想這個:『我的恐懼生起,而且因為恐懼,我的定死沒,在定死沒時,光連同諸色的看見消失。』阿那律!猶如旅途中行走的男子鵪鶉們在他的兩側飛起,從那個因由他的恐懼生起。同樣的,阿那律!那個我的恐懼生起,而且因為恐懼,我的定死沒,在定死沒時,光連同諸色的看見消失。『那個我將如我的疑將不再生起、無不作意、無惛沈睡眠、無恐懼那樣做。』
  阿那律!那個我……(中略)阿那律!那個我想這個:『我的浮揚生起,而且因為浮揚,我的定死沒,在定死沒時,光連同諸色的看見消失。』阿那律!猶如尋求一個寶藏的男子就一次得到五個寶藏,從那個因由他的浮揚生起。同樣的,阿那律!那個我的浮揚生起,而且因為浮揚,我的定死沒,在定死沒時,光連同諸色的看見消失。『那個我將如我的疑將不再生起、無不作意、無惛沈睡眠、無恐懼、無浮揚那樣做。』
  阿那律!那個我……(中略)阿那律!那個我想這個:『我的粗惡生起,而且因為粗惡,我的定死沒,在定死沒時,光連同諸色的看見消失,那個我將如我的疑將不再生起、無不作意、無惛沈睡眠、無恐懼、無浮揚、無粗惡那樣做。』
  阿那律!那個我……(中略)阿那律!那個我想這個:『我的過度發動活力生起,而且因為過度發動活力,我的定死沒,在定死沒時,光連同諸色的看見消失。』阿那律!猶如男子以兩手緊緊地抓住鵪鶉,在那裡,牠就倒下。同樣的,阿那律!那個我的過度發動活力生起,而且因為過度發動活力,我的定死沒,在定死沒時,光連同諸色的看見消失。『那個我將如我的疑將不再生起、無不作意、無惛沈睡眠、無恐懼、無浮揚、無粗惡、無過度發動活力那樣做。』
  阿那律!那個我……(中略)阿那律!那個我想這個:『我的過鬆的活力生起,而且因為過鬆的活力,我的定死沒,在定死沒時,光連同諸色的看見消失。』阿那律!猶如男子以兩手鬆弛地抓住鵪鶉,在那裡,牠從他的手飛起。同樣的,阿那律!那個我的過鬆的活力生起,而且因為過鬆的活力,我的定死沒,在定死沒時,光連同諸色的看見消失。『那個我將如我的疑將不再生起、無不作意、無惛沈睡眠、無恐懼、無浮揚、無粗惡、無過度發動活力、無過鬆的活力那樣做。』
  阿那律!那個我……(中略)阿那律!那個我想這個:『我的欲求生起,而且因為欲求,我的定死沒,在定死沒時,光連同諸色的看見消失,那個我將如我的疑將不再生起、無不作意、無惛沈睡眠、無恐懼、無浮揚、無粗惡、無過度發動活力、無過鬆的活力、無欲求那樣做。』
  阿那律!那個我……(中略)阿那律!那個我想這個:『我的種種想生起,而且因為種種想,我的定死沒,在定死沒時,光連同諸色的看見消失,那個我將如我的疑將不再生起、無不作意、無惛沈睡眠、無恐懼、無浮揚、無粗惡、無過度發動活力、無過鬆的活力、無欲求、無種種想那樣做。』
  阿那律!住於不放逸的、熱心的、自我努力的那個我認知光連同諸色的看見,阿那律!但不久我的那個光連同諸色的看見消失。阿那律!那個我想這個:『什麼因、什麼緣,以那個,我的光連同諸色的看見消失呢?』阿那律!那個我想這個:『我的對色過度靜觀生起,而且因為對色過度靜觀,我的定死沒,在定死沒時,光連同諸色的看見消失,那個我將如我的疑將不再生起、無不作意、無惛沈睡眠、無恐懼、無浮揚、無粗惡、無過度發動活力、無過鬆的活力、無欲求、無種種想、無對色過度靜觀那樣做。』(241)
  阿那律!那個我,『疑是心的隨雜染』像這樣知道後捨斷疑之心的隨雜染;『不作意是心的隨雜染』像這樣知道後捨斷不作意之心的隨雜染;『惛沈睡眠是心的隨雜染』像這樣知道後捨斷惛沈睡眠之心的隨雜染;『恐懼是心的隨雜染』像這樣知道後捨斷恐懼之心的隨雜染;『浮揚是心的隨雜染』像這樣知道後捨斷浮揚之心的隨雜染;『粗惡是心的隨雜染』像這樣知道後捨斷粗惡之心的隨雜染;『過度發動活力是心的隨雜染』像這樣知道後捨斷過度發動活力之心的隨雜染;『過鬆的活力是心的隨雜染』像這樣知道後捨斷過鬆的活力之心的隨雜染;『欲求是心的隨雜染』像這樣知道後捨斷欲求之心的隨雜染;『種種想是心的隨雜染』像這樣知道後捨斷種種想之心的隨雜染;『對色過度靜觀是心的隨雜染』像這樣知道後捨斷對色過度靜觀之心的隨雜染。(242)
  阿那律!住於不放逸的、熱心的、自我努力的那個我認知光,但沒看見諸色;看見諸色,但沒認知光:整夜,及整日,及整日夜。阿那律!那個我想這個:『什麼因、什麼緣,凡我認知光,但沒看見諸色;看見諸色,但沒認知光:整夜,及整日,及整日夜呢?』阿那律!那個我想這個:『凡在我不作意色相後作意光相時,那時,我認知光,但沒看見諸色,又,凡在我不作意光相後作意色相時,那時,我看見諸色,但沒認知光:整夜,及整日,及整日夜。』
  阿那律!住於不放逸的、熱心的、自我努力的那個我認知有限的光,同時也看見有限的色;認知無量的光,同時也看見無量的色:整夜,及整日,及整日夜。阿那律!那個我想這個:『什麼因、什麼緣,我認知有限的光,同時也看見有限的色;認知無量的光,同時也看見無量的色:整夜,及整日,及整日夜呢?』阿那律!那個我想這個:『凡在我有有限的定時,那時,我有有限的眼,那個我以有限的眼認知有限的光,同時也看見有限的色;凡在我有無量的定時,那時,我有無量的眼,那個我以無量的眼認知無量的光,同時也看見無量的色:整夜,及整日,及整日夜。』(243)
  阿那律!當我的『疑是心的隨雜染』像這樣知道後,疑之心的隨雜染被捨斷;『不作意是心的隨雜染』像這樣知道後,不作意之心的隨雜染被捨斷;『惛沈睡眠是心的隨雜染』像這樣知道後,惛沈睡眠之心的隨雜染被捨斷;『恐懼是心的隨雜染』像這樣知道後,恐懼之心的隨雜染被捨斷;『浮揚是心的隨雜染』像這樣知道後,浮揚之心的隨雜染被捨斷;『粗惡是心的隨雜染』像這樣知道後,粗惡之心的隨雜染被捨斷;『過度發動活力是心的隨雜染』像這樣知道後,過度發動活力之心的隨雜染被捨斷;『過鬆的活力是心的隨雜染』像這樣知道後,過鬆的活力之心的隨雜染被捨斷;『欲求是心的隨雜染』像這樣知道後,欲求之心的隨雜染被捨斷;『種種想是心的隨雜染』像這樣知道後,種種想之心的隨雜染被捨斷;『對色過度靜觀是心的隨雜染』像這樣知道後,對色過度靜觀之心的隨雜染被捨斷。(244)
  阿那律!那個我想這個:『凡我的心的諸隨雜染,那些被我捨斷,好了,現在我以三類修習定。』阿那律!那個我修習有尋有伺定,也修習無尋唯伺定,也修習無尋無伺定;修習有喜定,也修習無喜定;修習悅意俱行定,也修習平靜俱行定。阿那律!當我的有尋有伺定已修習,無尋唯伺定也已修習,無尋無伺定也已修習;有喜定已修習,無喜定也已修習;悅意俱行定已修習,平靜俱行定也已修習,而且我的的智與見生起:『我的解脫是不動搖的,這是最後的出生,現在,沒有再有了。』」
  世尊說這個,悅意的尊者阿那律歡喜世尊的所說。(255)
  隨雜染經第八終了。
MN.128/(8) Upakkilesasuttaṃ
   236. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca– “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca– “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.
   Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca– “āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Dutiyampi kho bhagavā te bhikkhū etadavoca– “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti. Dutiyampi kho so bhikkhu bhagavantaṃ etadavoca– “āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Tatiyampi kho bhagavā te bhikkhū etadavoca– “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti. Tatiyampi kho so bhikkhu bhagavantaṃ etadavoca– “āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.
   Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi–
   237. “Puthusaddo samajano, na bālo koci maññatha.
   Saṅghasmiṃ bhijjamānasmiṃ, nāññaṃ bhiyyo amaññaruṃ.
   “Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino;
   Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū.
   “Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;
   Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.
   “Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;
   Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.
   “Na hi verena verāni, sammantīdha kudācanaṃ;
   Averena ca sammanti, esa dhammo sanantano.
   “Pare ca na vijānanti, mayamettha yamāmase;
   Ye ca tattha vijānanti, tato sammanti medhagā.
   “Aṭṭhicchinnā pāṇaharā, gavassadhanahārino;
   Raṭṭhaṃ vilumpamānānaṃ, tesampi hoti saṅgati.
   Kasmā tumhākaṃ no siyā.
   “Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ.
   Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.
   “No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ.
   Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.
   “Ekassa caritaṃ seyyo, natthi bāle sahāyatā;
   Eko care na ca pāpāni kayirā, appossukko mātaṅgaraññeva nāgo”ti.
   238. Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññapesi udakañca pādānaṃ dhovanaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca– “kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī”ti? “Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na cāhaṃ, bhante, piṇḍakena kilamāmī”ti. Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami.
   Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṃsadāye viharanti. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca– “mā, mahāsamaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī”ti. Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca– “mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto”ti.
   239. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca– “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca– “kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti? “Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti. “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti? “Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti. “Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti? “Idha mayhaṃ, bhante, evaṃ hoti– ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa, mayhaṃ, bhante, evaṃ hoti– ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.
   Āyasmāpi kho nandiyo …pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca– “mayhampi kho, bhante, evaṃ hoti– ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti– ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.
   240. “Sādhu, sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti. “Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati– sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti– so āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
   241. “Sādhu, sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Idha mayaṃ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṃ. So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ; tañca nimittaṃ nappaṭivijjhāmā”ti.
   “Taṃ kho pana vo, anuruddhā, nimittaṃ paṭivijjhitabbaṃ. Ahampi sudaṃ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi– ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṃ, anuruddhā, etadahosi– ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’”ti.
   “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi– ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṃ, anuruddhā, etadahosi– ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro’”ti.
   “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘thinamiddhaṃ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhan’”ti.
   “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘chambhitattaṃ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṃ, tassa tatonidānaṃ chambhitattaṃ uppajjeyya; evameva kho me, anuruddhā, chambhitattaṃ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhaṃ na chambhitattan’”ti.
   “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘uppilaṃ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ Seyyathāpi, anuruddhā, puriso ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṃ uppilaṃ uppajjeyya; evameva kho me, anuruddhā, uppilaṃ udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilan’”ti.
   “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘duṭṭhullaṃ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullan’”ti.
   “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘accāraddhavīriyaṃ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya, so tattheva patameyya; evameva kho me, anuruddhā, accāraddhavīriyaṃ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyan’”ti.
   “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘atilīnavīriyaṃ kho me udapādi atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya; evameva kho me, anuruddhā, atilīnavīriyaṃ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyan’”ti.
   “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā’”ti.
   “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā’”ti.
   “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi– ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. Tassa mayhaṃ, anuruddhā, etadahosi– ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpānan’”ti.
   242. “So kho ahaṃ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, ‘amanasikāro cittassa upakkileso’ti– iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ, ‘thinamiddhaṃ cittassa upakkileso’ti– iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ, ‘chambhitattaṃ cittassa upakkileso’ti– iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ, ‘uppilaṃ cittassa upakkileso’ti– iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ, ‘duṭṭhullaṃ cittassa upakkileso’ti– iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ, ‘accāraddhavīriyaṃ cittassa upakkileso’ti– iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘atilīnavīriyaṃ cittassa upakkileso’ti– iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘abhijappā cittassa upakkileso’ti– iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ, ‘nānattasaññā cittassa upakkileso’ti– iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti– iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ.
   243. “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi– ‘kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ’. Tassa mayhaṃ, anuruddhā, etadahosi– ‘ko nu kho hetu ko paccayo yvāhaṃ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho passāmi na ca obhāsaṃ sañjānāmi– kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti. Tassa mayhaṃ, anuruddhā, etadahosi – ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi, obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasi karomi, rūpāni hi kho tasmiṃ samaye passāmi na ca obhāsaṃ sañjānāmi– kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’”ti.
   “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi– kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ. Tassa mayhaṃ, anuruddhā, etadahosi– ‘ko nu kho hetu ko paccayo yvāhaṃ parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi– kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti. Tassa mayhaṃ, anuruddhā, etadahosi– ‘yasmiṃ kho me samaye paritto samādhi hoti, parittaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi. Yasmiṃ pana me samaye appamāṇo samādhi hoti, appamāṇaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ appamāṇena cakkhunā appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi– kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’”ti.
   244. Yato kho me anuruddhā, ‘vicikicchā cittassa upakkileso’ti– iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti– iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṃ cittassa upakkileso’ti– iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi, ‘chambhitattaṃ cittassa upakkileso’ti– iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi, ‘uppilaṃ cittassa upakkileso’ti– iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṃ cittassa upakkileso’ti– iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṃ cittassa upakkileso’ti– iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṃ cittassa upakkileso’ti– iti viditvā atilīnavīriyaṃ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti– iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti – iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti– iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi.
   245. “Tassa mayhaṃ, anuruddhā, etadahosi– ‘ye kho me cittassa upakkilesā te me pahīnā. Handa, dānāhaṃ tividhena samādhiṃ bhāvemī’ti. So kho ahaṃ, anuruddhā, savitakkampi savicāraṃ samādhiṃ bhāvesiṃ, avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ, sātasahagatampi samādhiṃ bhāvesiṃ, upekkhāsahagatampi samādhiṃ bhāvesiṃ. Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi. Ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti.
   Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.
   Upakkilesasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「得光明,便見色(MA.72);得光明,便見形色(MA.73)」,南傳作「認知光連同諸色的看見」(obhāsañceva sañjānāma dassanañca rūpānaṃ),智髻比丘長老英譯為「認知光與看得見色兩者」(perceive both light and a vision of forms, MN.128),菩提比丘長老英譯為「認知光也看見色」(perceived a light and also saw forms, AN.8.64)。按:《破斥猶豫》以「認知遍作的光」(parikammobhāsameva sañjānāma)、「認知以天眼看見的色」(dibbacakkhunā rūpadassanañca sañjānāma),《滿足希求》以「天眼智的光」(dibbacakkhuñāṇobhāsaṃ)解說。關於「遍作的光」,註疏以兩種情況解說:(i)定的遍作所生起的光、接近禪定所產生的光(parikammasamādhinibbattaṃ obhāsaṃ, upacārajjhānasañjanitaṃ obhāsanti)。(ii)得到第四禪者遍作天眼為目的(dibbacakkhuparikammatthaṃ)修習光遍(obhāsakasiṇaṃ)後,當接近住立定時的遍作定(upacāre ṭhapito samādhi parikammasamādhi),那時的光被稱為「遍作的光」。
  「相(MA.72)」,南傳作「原因(相)」(nimittaṃ),智髻比丘長老英譯為「原因」(the cause)。按:《破斥猶豫》以「你們應該知道那個原因」(taṃ vo kāraṇaṃ jānitabbaṃ)解說此句,顯然將nimittaṃ等同kāraṇaṃ,今準此譯。
  「疑患(MA.72)」,南傳作「疑之心的隨雜染」(vicikicchaṃ cittassa upakkilesaṃ),智髻比丘長老英譯為「疑,一種心的缺點」(doubt, an imperfection of the mind)。
  「無念患(MA.72)」,南傳作「不作意之心的隨雜染」(amanasikāraṃ cittassa upakkilesaṃ),智髻比丘長老英譯為「不注意,一種心的缺點」(inattention, an imperfection of the mind)。
  「身病想患(MA.72)」,南傳作「粗惡之心的隨雜染」(duṭṭhullaṃ cittassa upakkilesaṃ),智髻比丘長老英譯為「遲鈍(惰性),一種心的缺點」(inertia, an imperfection of the mind)。按:《破斥猶豫》以「活力鬆弛」(vīriyaṃ sithilamakāsi)等解說「粗惡」。
  「過精勤患(MA.72)」,南傳作「過度發動活力之心的隨雜染」(accāraddhavīriyaṃ cittassa upakkilesaṃ),智髻比丘長老英譯為「過度活力,一種心的缺點」(excess of energy, an imperfection of the mind)。
  「四方有怨賊來(MA.72)」,南傳作「鵪鶉們在他的兩側飛起」(tassa ubhatopasse vaṭṭakā uppateyyuṃ),智髻比丘長老依其它版本英譯為「殺手從他兩邊跳出」(murderers leaped out on both sides of him)。按:「鵪鶉」(vaṭṭakā),其它版本(sī. syā. kaṃ. pī)都作「殺手」(vadhakā)。《破斥猶豫》說,面前有雪的光(himavantābhimukhaṃ ālokaṃ)增大後,看見魔鬼、羅剎、蟒蛇等,那時生起恐懼。
  「喜悅患(MA.72)」,南傳作「浮揚之心的隨雜染」(uppilaṃ cittassa upakkilesaṃ),智髻比丘長老英譯為「高昂(得意洋洋),一種心的缺點」(elation, an imperfection of the mind)。
  「自高心患(MA.72)」,南傳作「欲求之心的隨雜染」(abhijappaṃ cittassa upakkilesaṃ),智髻比丘長老英譯為「熱望,一種心的缺點」(longing, an imperfection of the mind)。按:《破斥猶豫》以「面前天界的光(devalokābhimukhaṃ ālokaṃ)增大後,生起看見天眾的渴愛(taṇhā)」解說「欲求」。
  「若干想患(MA.72)」,南傳作「種種想之心的隨雜染」(nānattasaññā cittassa upakkilesaṃ),智髻比丘長老英譯為「多樣之認知,一種心的缺點」(perception of diversity, an imperfection of the mind)。按:《破斥猶豫》說,當我作意一類色(ekajātikaṃ rūpaṃ )的欲求生起時,我會作意(manasi karissāmīti)不同種類的色(nānāvidharūpaṃ),當作意不同種類的色時,種種想生起。
  「不觀色患(MA.72)」,南傳作「對色過度靜觀之心的隨雜染」(atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ),智髻比丘長老英譯為「過度集中於色,一種心的缺點」(excessive meditation upon forms, an imperfection of the mind)。按:「靜觀」(nijjhāyita, nijjhāyati),另譯為「審慮;沉思;修禪」,《破斥猶豫》說,當我作意不同種類諸色(nānāvidhāni rūpāni)時,種種想生起,我將就一類(ekajātikameva)合意的或不合意的作意(manasi karissāmīti)。當像這樣作意時,對色過度靜觀生起。
  「浮揚」(uppilaṃ),智髻比丘長老英譯為「高昂;得意洋洋」(Elation)。
  「光相」(obhāsanimittaṃ),智髻比丘長老英譯為「光的形跡」(the sign of light)。按:《破斥猶豫》以「遍作光」(parikammobhāsameva)解說。
  「悅意俱行定」(sātasahagatampi samādhiṃ),智髻比丘長老英譯為「伴隨著享受的集中」(concentration accompanied by enjoyment)。按:《破斥猶豫》以「三的四個一組禪定」(tikacatukkajjhānasamādhiṃ)解說。