經號:   
   (中部128經 更新)
中部128經/隨雜染經(空品[13])(莊春江譯)
  我聽到這樣
  有一次世尊住在拘睒彌城瞿師羅園。
  當時,拘睒彌城的比丘們生起爭論,生起紛爭,陷入諍論,住於彼此以舌鋒互刺。那時,某位比丘去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,那位比丘對世尊這麼說:
  「大德!這裡,拘睒彌城的比丘們生起爭論,生起紛爭,陷入諍論,住於彼此以舌鋒互刺,大德!請世尊出自憐愍去見他們,那就好了!」世尊以沈默同意了。
  那時,世尊去見那些比丘,抵達後,世尊對那些比丘這麼說:
  「比丘們!夠了,不要爭論,不要紛爭,不要爭吵,不要諍論。」
  當這麼說時,某位比丘對世尊這麼說:
  「等等!大德!世尊是法主無為者,大德!請世尊專心住於當生樂的住處,我們將知道[處理]這爭論、紛爭、爭吵、諍論。」
  第二次,世尊對那些比丘這麼說:
  「比丘們!夠了,不要爭論,不要紛爭,不要爭吵,不要諍論。」
  第二次,那位比丘對世尊這麼說:
  「等等!大德!世尊是法主、無為者,大德!請世尊專心住於當生樂的住處,我們將知道[處理]這爭論、紛爭、爭吵、諍論。」
  第三次,世尊對那些比丘這麼說:
  「比丘們!夠了,不要爭論,不要紛爭,不要爭吵,不要諍論。」
  第三次,那位比丘對世尊這麼說:
  「等等!大德!世尊是法主、無為者,大德!請世尊專心住於當生樂的住處,我們將知道[處理]這爭論、紛爭、爭吵、諍論。」
  那時,世尊在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入拘睒彌城。在拘睒彌城為了托鉢而行後,食畢,從施食處返回,收拾好住所,取鉢與僧衣後,站著說這些偈頌
  「個個發聲的凡庸者,你們不認為哪個是愚癡者,
   在僧團分裂中,沒人認為[自己]有錯。
   他們已忘失賢智者所說,只在言語的範圍內誦說,
   他們口無遮攔地欲求,不知道他被什麼引導。
   他罵我、打我,征服我、掠奪我,
   凡怨恨他者,他們的怨恨不平息。
   他罵我、打我,征服我、掠奪我,
   凡不怨恨他者,他們的怨恨被平息。
   因為,這裡,在任何時候怨恨不以怨恨平息,
   以不怨恨平息,這是從往昔以來不變的法。
   其他人不了知,在這裡我們要抑制,
   但,在那裡,凡了知者,因此而平息爭論。
   斷骨奪命者,奪牛馬財產者,
   掠奪王國者,當他們都能結交時,
   為何你們不能?
   如果能得到賢明的朋友:住於善良、堅固的共行者,
   征服所有危難後,就能因此而心滿意足地、有念地行。
   如果不能得到賢明的朋友:住於善良、堅固的共行者,
   就如國王捨去已征服的王國後,如象獨自走在森林中一樣。
   獨自走更好,沒有愚癡的朋友,
   獨自走而沒有惡的被作,無為者就如在森林中的象一樣。」
  那時,世尊站著說這些偈頌後,去幼製鹽者村。
  當時,尊者玻估住在幼製鹽者村。尊者玻估看見世尊遠遠地走來。看見後,設置好座位,以及洗腳水。
  世尊在設置好的座位坐下,坐好後洗腳。
  尊者玻估向世尊問訊後,在一旁坐下。在一旁坐好後,世尊對尊者玻估這麼說:
  「比丘!你是否能忍受?是否能維持?是否不疲於托鉢食物?」
  「世尊!能忍受,世尊!能維持,大德!我不疲於托鉢食物。」
  那時,世尊以法說開示、勸導、鼓勵尊者玻估,使之歡喜,然後起座,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。守林者看見世尊遠遠地走來。看見後,對世尊這麼說:
  「大沙門!不要進入這林內,這裡有三位善男子住於愛惜自己形色,不要打擾他們。」
  尊者阿那律聽到守林者對世尊的談話。聽到後,對守林者這麼說:
  「守林者朋友!不要阻止世尊,我們的大師、世尊已到達。」
  那時,尊者阿那律去見尊者難提、尊者金毘羅。抵達後,對尊者難提、尊者金毘羅這麼說:
  「尊者們!出來吧!尊者們!出來吧!我們的大師、世尊已到達。」
  那時,尊者阿那律、尊者難提、尊者金毘羅出去見世尊後,一人領受世尊的鉢與僧衣,一人設置座位,一人供給洗腳水。世尊在設置好的座位坐下,坐下後洗腳。三位尊者向世尊問訊後,在一旁坐下。在一旁坐好後,世尊對尊者阿那律這麼說:
  「阿那律!你們是否能忍受?是否能維持?是否不疲於托鉢食物?」
  「世尊!能忍受,世尊!能維持,大德!我們不疲於托鉢食物。」
  「又,阿那律!你們是否住於和合、和好、無諍、水乳交融,以友愛之眼彼此互看?」
  「大德!我們確實住於和合、和好、無諍、水乳交融,以友愛之眼彼此互看。」
  「但,阿那律!你們怎樣住於和合、和好、無諍、水乳交融,以友愛之眼彼此互看?」
  「大德!這裡,我這麼想:『這確實是我的獲得,確實是我的好獲得:我與這樣的同梵行者共住』大德!對這些尊者,公開與私下我都現起慈身業、慈語業、慈意業。大德!我這麼想:『讓我擱置自己的心後,使這些尊者的心能自在地轉起。』大德!我擱置自己的心後,使這些尊者的心能自在地轉起。大德!我們身體不同,但我想,心是一同的。」
  尊者難提……(中略)尊者金毘羅對世尊這麼說:
  「大德!我這麼想:『這確實是我的獲得,確實是我的好獲得:我與這樣的同梵行者共住』大德!對這些尊者,公開與私下我都現起慈身業、慈語業、慈意業。大德!我這麼想:『讓我擱置自己的心後,使這些尊者的心能自在地轉起。』大德!我擱置自己的心後,使這些尊者的心能自在地轉起。大德!我們身體不同,但我想,心是一同的。大德!我們這樣住於和合、和好、無諍、水乳交融,以友愛之眼彼此互看。」
  「阿那律!!好!阿那律!你們是否住於不放逸、熱心、自我努力?」
  「大德!我們確實住於不放逸、熱心、自我努力。」
  「但,阿那律!你們怎樣住於不放逸、熱心、自我努力?」
  「大德!這裡,凡我們第一位為了托鉢從村落返回者,他設置座位,供給飲水、洗淨水,供給剩餘食物的鉢。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,丟棄到少青草處,或使沈入到無小生物的水中。他收拾座位,收拾飲水、洗淨水,洗淨剩餘食物的鉢後收拾,打掃食堂。凡看見飲水甕、洗淨水甕、澡甕已缺已空者,他供給。如果他辦不成,他以招手召喚同伴後,我們動手協助,大德!這樣,我們以此緣不打破[禁]語。大德!但,每五天我們整個夜裡共坐法談。大德!我們這樣住於不放逸、熱心、自我努力。」
  「阿那律!好!好!阿那律!但,當你們這樣住於不放逸、熱心、自我努力時,你們有足以為聖者智見特質過人法的證得、樂住嗎?」
  「大德!這裡,當我們這樣住於不放逸、熱心、自我努力時,我們覺知光與看見色,但不久我們的那光與看見色消失了,我們未洞察其相。」
  「阿那律!你們應該洞察其相。阿那律!就在我正覺前,還是未現正覺菩薩時,我也覺知相同的光與看見色,但不久我的那光與看見色消失了。阿那律!我這麼想:『什麼因、什麼緣因而我的光與看見的色消失了呢?』阿那律!我這麼想:『我的疑生起,因為疑而我的定死沒,當定死沒時,光與看見的色消失,我將像我之前不生起疑那樣做。』
  阿那律!當我住於不放逸、熱心、自我努力時,我覺知光與看見色,阿那律!但不久我的那光與看見的色消失了。阿那律!我這麼想:『什麼因、什麼緣因而我的光與看見的色消失了呢?』阿那律!我這麼想:『我的不作意生起,因為不作意而我的定死沒,當定死沒時,光與看見的色消失,我將像我之前不生起疑、無不作意那樣做。』
  阿那律!我……(中略)阿那律!我這麼想:『我的惛沈睡眠生起,因為惛沈睡眠而我的定死沒,當定死沒時,光與看見的色消失,我將像我之前不生起疑、無不作意、無惛沈睡眠那樣做。』
  阿那律!我……(中略)阿那律!我這麼想:『我的恐怖生起,因為恐怖而我的定死沒,當定死沒時,光與看見的色消失。』阿那律!猶如男子走在旅途中,如果鵪鶉從他的兩旁飛起,以其因緣他的恐怖會生起。同樣的,阿那律!我的恐怖生起,因為恐怖而我的定死沒,當定死沒時,光與看見的色消失。[我這麼想:]『我將像我之前不生起疑、無不作意、無惛沈睡眠、無恐怖那樣做。』
  阿那律!我……(中略)阿那律!我這麼想:『我的浮揚生起,因為浮揚而我的定死沒,當定死沒時,光與看見的色消失。』阿那律!猶如男子正尋找一個寶藏,如果立刻得到五個寶藏,以其因緣他的浮揚會生起。同樣的,阿那律!我的浮揚生起,因為浮揚而我的定死沒,當定死沒時,光與看見的色消失。[我這麼想:]『我將像我之前不生起疑、無不作意、無惛沈睡眠、無恐怖、不浮揚那樣做。』
  阿那律!我……(中略)阿那律!我這麼想:『我的粗重生起,因為粗重而我的定死沒,當定死沒時,光與看見的色消失,我將像我之前不生起疑、無不作意、無惛沈睡眠、無恐怖、無浮揚、無粗重那樣做。』
  阿那律!我……(中略)阿那律!我這麼想:『我的過於發動活力生起,因為過於發動活力而我的定死沒,當定死沒時,光與看見的色消失。』阿那律!猶如男子如果以兩手緊抓鵪鶉,在那裡,牠會死亡。同樣的,阿那律!我的過於發動活力生起,因為過於發動活力而我的定死沒,當定死沒時,光與看見的色消失。[我這麼想:]『我將像我之前不生起疑、無不作意、無惛沈睡眠、無恐怖、無浮揚、無粗重、不過於發動活力那樣做。』
  阿那律!我……(中略)阿那律!我這麼想:『我的活力不足生起,因為活力不足而我的定死沒,當定死沒時,光與看見的色消失。』阿那律!猶如男子如果鬆抓鵪鶉,在那裡,牠會從手中飛走。同樣的,阿那律!我的活力不足生起,因為活力不足而我的定死沒,當定死沒時,光與看見的色消失。[我這麼想:]『我將像我之前不生起疑、無不作意、無惛沈睡眠、不恐怖、無浮揚、無粗重、不過於發動活力、無活力不足那樣做。』
  阿那律!我……(中略)阿那律!我這麼想:『我的欲求生起,因為欲求而我的定死沒,當定死沒時,光與看見的色消失,我將像我之前不生起疑、無不作意、無惛沈睡眠、無恐怖、無浮揚、無粗重、不過於發動活力、無活力不足、無欲求那樣做。』
  阿那律!我……(中略)阿那律!我這麼想:『我的種種想生起,因為種種想而我的定死沒,當定死沒時,光與看見的色消失,我將像我之前不生起疑、無不作意、無惛沈睡眠、無恐怖、無浮揚、無粗重、不過於發動活力、無活力不足、無欲求、無種種想那樣做。』
  阿那律!當我住於不放逸、熱心、自我努力時,我覺知光與看見色,阿那律!但不久我的那光與看見的色消失了。阿那律!我這麼想:『什麼因、什麼緣因而我的光與看見色消失了呢?』阿那律!我這麼想:『色的生起被我過度靜觀,因為色被我過度靜觀而定死沒,當定死沒時,光與看見的色消失,我將像我之前不生起疑、無不作意、無惛沈睡眠、無恐怖、不浮揚、無粗重、不過於發動活力、無活力不足、無欲求、無種種想、對色不過度靜觀那樣做。』
  阿那律!像這樣,我知道:『疑是心的隨雜染』後,我捨斷疑之心的隨雜染;像這樣,我知道:『不作意是心的隨雜染』後,我捨斷不作意之心的隨雜染;像這樣,我知道:『惛沈睡眠是心的隨雜染』後,我捨斷惛沈睡眠之心的隨雜染;像這樣,我知道:『恐怖是心的隨雜染』後,我捨斷恐怖之心的隨雜染;像這樣,我知道:『浮揚是心的隨雜染』後,我捨斷浮揚之心的隨雜染;像這樣,我知道:『粗重是心的隨雜染』後,我捨斷粗重之心的隨雜染;像這樣,我知道:『過於發動活力是心的隨雜染』後,我捨斷過於發動活力之心的隨雜染;像這樣,我知道:『活力不足是心的隨雜染』後,我捨斷活力不足之心的隨雜染;像這樣,我知道:『欲求是心的隨雜染』後,我捨斷欲求之心的隨雜染;像這樣,我知道:『種種想是心的隨雜染』後,我捨斷種種想之心的隨雜染;像這樣,我知道:『對色過度靜觀是心的隨雜染』後,我捨斷對色過度靜觀之心的隨雜染
  阿那律!當我住於不放逸、熱心、自我努力時,我覺知光,但沒看見色;看見色,但不覺知光:整個夜裡、整個白天、整個白天與夜裡。阿那律!我這麼想:『什麼因、什麼緣因而我覺知光,但沒看見色;看見色,但不覺知光:整個夜裡、整個白天、整個白天與夜裡呢?』阿那律!我這麼想:『當我不作意色之相而作意光之相時,那時,我覺知光,但沒看見色;當我不作意光之相而作意色之相時,那時,我看見色,但不覺知光:整個夜裡、整個白天、整個白天與夜裡。』
  阿那律!當我住於不放逸、熱心、自我努力時,我覺知有限的光與看見有限的色;覺知無量的光與看見無量的色:整個夜裡、整個白天、整個白天與夜裡。阿那律!我這麼想:『什麼因、什麼緣因而我覺知有限的光與看見有限的色;覺知無量的光與看見無量的色:整個夜裡、整個白天、整個白天與夜裡呢?』阿那律!我這麼想:『當我有有限的定時,那時,我有有限的眼,我以有限的眼覺知有限的光與看見有限的色;當我有無量的定時,那時,我有無量的眼,我以無量的眼覺知無量的光與看見無量的色:整個夜裡、整個白天、整個白天與夜裡。』
  阿那律!當像這樣,我知道:『疑是心的隨雜染』後,我已捨斷疑之心的隨雜染;像這樣,我知道:『不作意是心的隨雜染』後,我已捨斷不作意之心的隨雜染;像這樣,我知道:『惛沈睡眠是心的隨雜染』後,我已捨斷惛沈睡眠之心的隨雜染;像這樣,我知道:『恐怖是心的隨雜染』後,我已捨斷恐怖之心的隨雜染;像這樣,我知道:『浮揚是心的隨雜染』後,我已捨斷浮揚之心的隨雜染;像這樣,我知道:『粗重是心的隨雜染』後,我已捨斷粗重之心的隨雜染;像這樣,我知道:『過於發動活力是心的隨雜染』後,我已捨斷過於發動活力之心的隨雜染;像這樣,我知道:『活力不足是心的隨雜染』後,我已捨斷活力不足之心的隨雜染;像這樣,我知道:『欲求是心的隨雜染』後,我已捨斷欲求之心的隨雜染;像這樣,我知道:『種種想是心的隨雜染』後,我已捨斷種種想之心的隨雜染;像這樣,我知道:『對色過度靜觀是心的隨雜染』後,我已捨斷對色過度靜觀之心的隨雜染,之後,阿那律!我這麼想:『凡那些我心的隨雜染已被我捨斷,好了,現在我要以三種定修習。』
  阿那律!我修習有尋有伺之定、無尋而只有伺之定、無尋無伺之定、有喜之定、無喜之定、悅意俱行之定平靜俱行之定。阿那律!當我已修習有尋有伺之定、無尋而只有伺之定、無尋無伺之定、有喜之定、無喜之定、悅意俱行之定、平靜俱行之定之後,我的智與見生起:『我的解脫不可動搖,這是我最後一次的生,現在,沒有再生了。』」
  這就是世尊所說,悅意的尊者阿那律歡喜世尊所說。
  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):
  「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),菩提比丘長老解說,這裡指修定時的缺點。按:「隨雜染」(upakkilesaṃ),另譯為「隨煩惱;隨染;垢穢;鏽」。
  「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「粗重之心的隨雜染」(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)。
  「過精勤患(MA.72)」,南傳作「過於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「如果鵪鶉從他的兩旁飛起」(tassa ubhatopasse vaṭṭakā uppateyyuṃ),智髻比丘長老英譯為「殺手從他兩邊跳出」(murderers leaped out on both sides of him),菩提比丘長老2011/1/2回信說,僧伽羅語、暹羅語、柬埔寨語版該句的「鵪鶉」(vaṭṭakā)作「殺手」(vadhakā)。
  「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)。
  「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)。
  「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「過度集中貫注於色,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;沈思;修禪」,《破斥猶豫》說,「過度靜觀」為「當我作意不同種類的色時,種種想生起,我將要就一種作意,合意的或不合意的。」當像這樣作意時,對色過度靜觀生起。(Atinijjhāyitattanti mayhaṃ nānāvidhāni rūpāni manasikarontassa nānattasaññā udapādi, iṭṭhaṃ vā aniṭṭhaṃ vā ekajātikameva manasi karissāmīti tathā manasikaroto atinijjhāyitattaṃ rūpānaṃ udapādi)
  「無覺少觀定(MA.72)」,南傳作「無尋而只有伺之定」(avitakkampi vicāramattaṃ samādhiṃ),智髻比丘長老英譯為「無應用想法但只持續想法之貫注集中」(concentration without applied thought but with sustained thought only),菩提比丘長老解說,從阿毘達摩所說的五禪支(尋、伺、喜、樂、一心)來看,這屬於那些無法同時做到無尋無伺的第二禪者。
  「浮揚」(uppilaṃ),智髻比丘長老英譯為「高昂;得意洋洋」(Elation)。
  「光之相」(obhāsanimittaṃ),智髻比丘長老英譯為「光的形跡」(the sign of light)。
  「悅意俱行之定」(sātasahagatampi samādhiṃ),智髻比丘長老英譯為「伴隨著享受的集中貫注」(concentration accompanied by enjoyment)。