經號:   
   (中部138經 更新)
中部138經/總說分別經(分別品[14])(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:
  「比丘們!我將教導你們總說與分別,你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!比丘應該像那樣考察,當像那樣考察時,他的識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄。比丘們!當識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄時,則未來沒有生、老、死、苦的生成。」
  這就是世尊所說,世尊說了這個後,就起座進入住處。
  那時,當世尊離去不久,那些比丘這麼想:
  「學友們!這裡,世尊為我們簡要地誦說這總說,未解析義理後,就起座進入住處:『比丘們!比丘應該像那樣考察,當像那樣考察時,他的識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄。比丘們!當識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄時,則未來沒有生、老、死、苦集的生成。』誰能詳細解說這世尊簡要誦說的總說;未解析的義理呢?」
  那時,那些比丘這麼想:
  「這位尊者摩訶迦旃延,為大師所稱讚,同梵行智者所尊重,尊者摩訶迦旃延能詳細解說這世尊簡要誦說的總說;未解析的義理。讓我們去見尊者摩訶迦旃延。抵達後,問尊者摩訶迦旃延這個義理。」
  那時,那些比丘去見尊者摩訶迦旃延。抵達後,與尊者摩訶迦旃延相互歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,那些比丘對尊者摩訶迦旃延這麼說:
  「迦旃延學友!這裡,世尊為我們簡要地誦說這總說,未解析義理後,就起座進入住處:『比丘們!比丘應該像那樣考察,當像那樣考察時,他的識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄。比丘們!當識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄時,則未來沒有生、老、死、苦集的生成。』迦旃延學友!當世尊離去不久,我們這麼想:『學友們!這裡,世尊為我們簡要地誦說這總說,未解析義理後,就起座進入住處:「比丘們!比丘應該像那樣考察,當像那樣考察時,他的識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄。比丘們!當識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄時,則未來沒有生、老、死、苦集的生成。」誰能詳細解說這世尊簡要誦說的總說;未解析的義理呢?』迦旃延學友!我們這麼想:『這位尊者摩訶迦旃延為大師所稱讚,同梵行智者所尊重,尊者摩訶迦旃延能詳細解說這世尊簡要誦說的總說;未解析的義理。讓我們去見尊者摩訶迦旃延。抵達後,問尊者摩訶迦旃延這個義理。』願尊者摩訶迦旃延解說吧!」
  「學友們!猶如男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,就越過根,越過樹幹後,想在枝葉中遍求心材,尊者們就像這樣,在大師面前略過世尊後,你們想應該在我這裡問這個義理。因為,學友們!那位世尊是知者、見者,他知道、看見;是眼已生者智已生者法已生者梵已生者;為解說者、推動者、義理的闡示者、不死的施與者、法主如來。而那正是你們應該對世尊問這個義理的時機,你們應該依世尊的解說憶持。」
  「迦旃延學友!那位世尊確實是知者、見者,他知道、看見;是成眼者、成智者、成法者、成梵者;為解說者、推動者、義理的闡示者、不死的施與者、法王、如來,而那正是我們應該對世尊問這個義理的時機,我們應該依世尊的解說憶持。但,尊者摩訶迦旃延為大師所稱讚,同梵行智者所尊重,尊者摩訶迦旃延能詳細解說這世尊簡要誦說的總說;未解析的義理,願尊者摩訶迦旃延不辭麻煩地解說吧!」
  「那樣的話,學友們!請你們聽!請你們好好作意!我要說了。」
  「是的,學友!」那些比丘們回答尊者摩訶迦旃延。
  尊者摩訶迦旃延這麼說:
  「學友們!世尊簡要地誦說這總說,未解析義理後,就起座進入住處:『比丘們!比丘應該像那樣考察,當像那樣考察時,他的識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄。比丘們!當識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄時,則未來沒有生、老、死、苦集的生成。』學友們!我詳細了知這世尊簡要誦說的總說;未解析的義理:
  學友們!怎樣被稱為識在外被散亂、被分散呢?學友們!這裡,當比丘以眼見色後,識成為色相的隨行者被色相樂味繫結被色相樂味繫縛被色相樂味的束縛所結縛,則被稱為識在外被散亂、被分散;以耳聽聲音後……以鼻聞氣味後……以舌嚐味道後……以身接觸所觸後……以意識知法後,識成為法相的隨行者:被法相樂味繫結,被法相樂味繫縛,被法相樂味的束縛所結縛,則被稱為識在外被散亂、被分散,學友們!這樣被稱為識在外被散亂、被分散。
  學友們!怎樣被稱為識在外不被散亂、不被分散呢?學友們!這裡,當比丘以眼見色後,識不成為色相的隨行者:不被色相樂味繫結,不被色相樂味繫縛,不被色相樂味的束縛所結縛,則被稱為識在外不被散亂、不被分散;以耳聽聲音後……以鼻聞氣味後……以舌嚐味道後……以身接觸所觸後……以意識知法後,識不成為法相的隨行者:不被法相樂味繫結,不被法相樂味繫縛,不被法相樂味的束縛所結縛,則被稱為識在外不被散亂、不被分散,學友們!這樣被稱為識在外不被散亂、不被分散。
  學友們!怎樣被稱為在內被定住呢?學友們!這裡,比丘從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,如果識成為離生喜樂的隨行者:被離生喜樂之樂味繫結,被離生喜樂之樂味繫縛,被離生喜樂之樂味的束縛所結縛,則心被稱為在內被定住。
  再者,學友們!比丘以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,如果識成為定生喜樂的隨行者:被定生喜樂之樂味繫結,被定生喜樂之樂味繫縛,被定生喜樂之樂味的束縛所結縛,則心被稱為在內被定住。
  再者,學友們!比丘以喜的褪去與住於平靜,正念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、專注、住於樂者』的第三禪,如果成為平靜的隨行者:被平靜之樂味繫結,被平靜樂之樂味繫縛,被平靜樂之樂味的束縛所結縛,則心被稱為在內被定住。
  再者,學友們!比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而正念遍淨的第四禪,如果識成為不苦不樂的隨行者:被不苦不樂之樂味繫結,被不苦不樂之樂味繫縛,被不苦不樂之樂味的束縛所結縛,則心被稱為在內被定住。學友們!這樣被稱為在內被定住。
  學友們!怎樣被稱為在內不被定住呢?學友們!這裡,比丘從離欲、離不善法後,進入後住於有尋、有伺,離而生喜、樂的初禪,如果識不成為離生喜樂的隨行者:不被離生喜樂之樂味繫結,不被離生喜樂之樂味繫縛,不被離生喜樂之樂味的束縛所結縛,則心被稱為在內不被定住。
  再者,學友們!比丘以尋與伺的平息,自信,一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,如果識不成為定生喜樂的隨行者:不被定生喜樂之樂味繫結,不被定生喜樂之樂味繫縛,不被定生喜樂之樂味的束縛所結縛,則心被稱為在內不被定住。
  再者,學友們!比丘以喜的褪去與住於平靜,正念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、專注、住於樂者』的第三禪,如果識不成為平靜的隨行者:不被平靜之樂味繫結,不被平靜樂之樂味繫縛,不被平靜樂之樂味的束縛所結縛,則心被稱為在內不被定住。
  再者,學友們!比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而正念遍淨的第四禪,如果識不成為不苦不樂的隨行者:不被不苦不樂之樂味繫結,不被不苦不樂之樂味繫縛,不被不苦不樂之樂味的束縛所結縛,則心被稱為在內不被定住。學友們!這樣被稱為在內不被定住。
  學友們!怎樣是經由{不}執取而戰慄呢?學友們!這裡,未受教導的一般人是不曾見過聖者的,不熟練聖者法的,未受聖者法訓練的;是不曾見過善人的,不熟練善人法的,未受善人法訓練的,認為色是我,或我擁有色,或色在我中,或我在色中;他的那個色變易、變異,以色的變易、變異,他的識成為隨色變易而轉,隨色變易而轉所生的戰慄狀態生起並持續遍取他的心,由於心被遍取而有恐怖、惱害、渴望,經由{不}執取而戰慄;受……(中略)想……行……他認為識是我,或我擁有識,或識在我中,或我在識中;他的那個識變易、變異,以識的變易、變異,他的識成為隨識變易而轉,隨識變易而轉所生的戰慄狀態生起並持續遍取他的心,由於心被遍取而有恐怖、惱害、渴望,經由{不}執取而戰慄,學友們!這樣是經由{不}執取而戰慄。
  學友們!怎樣是經由不執取而無戰慄?學友們!這裡,已受教導的聖弟子是見過聖者的,熟練聖者法的,善受聖者法訓練的;是見過善人的,熟練善人法的,善受善人法訓練的,不認為色是我,或我擁有色,或色在我中,或我在色中;他的那個色變易、變異,以色的變易、變異,他的識不成為隨色變易而轉,無隨色變易而轉所生的戰慄狀態生起並持續遍取他的心,由於心不被遍取而無恐怖、無惱害、無渴望,經由不執取而無戰慄。受……(中略)想……行……他不認為識是我,或我擁有識,或識在我中,或我在識中;他的那個識變易、變異,以識的變易、變異,他的識不成為隨識變易而轉,無隨識變易而轉所生的戰慄狀態生起並持續遍取他的心,由於心不被遍取而無恐怖、無惱害、無渴望,經由不執取而無戰慄。學友們!這樣是經由不執取而無戰慄。
  學友們!世尊簡要地誦說這總說,未解析義理後,就起座進入住處:『比丘們!比丘應該像那樣考察,當像那樣考察時,他的識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄。比丘們!當識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄時,則未來沒有生、老、死、苦集的生成。』我這樣詳細了知這世尊簡要誦說的總說;未解析的義理。而,尊者們!如果你們希望,請你們去見世尊。抵達後,可以問這個義理,你們應該依據世尊的解說憶持。」
  那時,那些比丘歡喜、隨喜尊者摩訶迦旃延所說後,起座去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,那些比丘對世尊這麼說:
  「大德!世尊為我們簡要地誦說這總說,未解析義理後,就起座進入住處:『比丘們!比丘應該像那樣考察,當像那樣考察時,他的識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄。比丘們!當識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄時,則未來沒有生、老、死、苦集的生成。』大德!當世尊離去不久,我們這麼想:『學友們!這裡,世尊為我們簡要地誦說這總說,未解析義理後,就起座進入住處:「比丘們!比丘應該像那樣考察,當像那樣考察時,他的識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄。比丘們!當識在外不被散亂、不被分散,在內不被定住,不執取後不會戰慄時,則未來沒有生、老、死、苦集的生成。」誰能詳細解說這世尊簡要誦說的總說;未解析的義理呢?』大德!我們這麼想:『這位尊者摩訶迦旃延為大師所稱讚,同梵行智者所尊重,尊者摩訶迦旃延能詳細解說這世尊簡要誦說的總說;未解析的義理,讓我們去見尊者摩訶迦旃延。抵達後,問尊者摩訶迦旃延這個義理。』大德!那時,我們去見尊者摩訶迦旃延。抵達後,問尊者摩訶迦旃延這個義理。大德!尊者摩訶迦旃延以這些理由、這些語詞、這些文句為我們解說這個義理。」
  「比丘們!摩訶迦旃延是賢智者;比丘們!摩訶迦旃延是大慧者。比丘們!如果你們問我這個義理,我也會如摩訶迦旃延這樣的解說來解說,這就是這個義理,你們應該這樣憶持它。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  總說分別經第八終了。
MN.138/(8) Uddesavibhaṅgasuttaṃ
   313. 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– “uddesavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
   314. Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi– “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tathā tathā, bhikkhave bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi– “ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti.
   Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –
   “Idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi– ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti. “Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti– vibhajatāyasmā mahākaccāno”ti.
   315. “‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya, evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha; yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’”ti. ‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā’ti. ‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’ti. ‘Evamāvuso’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca–
   ‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.
   316. “Kathañcāvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati? Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ rūpanimittassādavinibandhaṃ rūpanimittassāda-saṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya dhammanimittānusārī viññāṇaṃ hoti; dhammanimittassādagadhitaṃ dhammanimittassādavinibandhaṃ dhammanimitta-ssādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. Evaṃ kho āvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati.
   317. “Kathañcāvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā na rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ na rūpanimittassādavinibandhaṃ na rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na dhammanimittānusārī viññāṇaṃ hoti na dhammanimittassādagadhitaṃ na dhammanimittassādavinibandhaṃ na dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. Evaṃ kho, āvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati.
   318. “Kathañcāvuso, ajjhattaṃ saṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa vivekajapītisukhānusāri viññāṇaṃ hoti vivekajapītisukhassādagadhitaṃ vivekajapītisukhassādavinibandhaṃ vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.
   “Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa samādhijapītisukhānusāri viññāṇaṃ hoti samādhijapītisukhassādagadhitaṃ samādhijapītisukhassādavinibandhaṃ samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.
   “Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Tassa upekkhānusāri viññāṇaṃ hoti upekkhāsukhassādagadhitaṃ upekkhāsukhassādavinibandhaṃ upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.
   “Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa adukkhamasukhānusāri viññāṇaṃ hoti adukkhamasukhassādagadhitaṃ adukkhamasukhassādavinibandhaṃ adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati. Evaṃ kho, āvuso, ajjhattaṃ saṇṭhitanti vuccati.
   319. “Kathañcāvuso ajjhattaṃ asaṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassa na vivekajapītisukhānusāri viññāṇaṃ hoti na vivekajapītisukhassādagadhitaṃ na vivekajapītisukhassādavinibandhaṃ na vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.
   “Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati. Tassa na samādhijapītisukhānusāri viññāṇaṃ hoti na samādhijapītisukhassādagadhitaṃ na samādhijapītisukhassādavinibandhaṃ na samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati
   “Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati. Tassa na upekkhānusāri viññāṇaṃ hoti na upekkhāsukhassādagadhitaṃ na upekkhāsukhassādavinibandhaṃ na upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.
   “Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa na adukkhamasukhānusāri viññāṇaṃ hoti na adukkhamasukhassādagadhitaṃ na adukkhamasukhassādavinibandhaṃ na adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. Evaṃ kho, āvuso, ajjhattaṃ asaṇṭhitanti vuccati.
   320. “Kathañcāvuso, anupādā paritassanā hoti? Idhāvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Vedanaṃ …pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Evaṃ kho, āvuso, anupādā paritassanā hoti.
   321. “Kathañcāvuso, anupādānā aparitassanā hoti? Idhāvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṃ kho, āvuso, anupādā aparitassanā hoti.
   “Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha; yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.
   322. Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –
   “Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’”ti.
   “Tesaṃ no, bhante, amhākaṃ, acirapakkantassa bhagavato, etadahosi– ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.
   “Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
   “Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa attho. Evañca naṃ dhāreyyāthā”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Uddesavibhaṅgasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「不受而恐怖(MA.164)」,南傳作「經由{不}執取而戰慄」(anupādā paritassanā),智髻比丘長老英譯為「由於執著而擾動」(agitation due to clinging),菩提比丘長老解說,所有的巴利語版本都作「經由不執取而戰慄」,《破斥猶豫》解說為,因為沒有什麼可執取而感到戰慄(大意),但以經文開頭是「不執取後不會戰慄」,而其內容與《相應部525經》(SN.22.7/《雜阿含43經》)相同,SN.22.7作「經由執取而戰慄」(upādā paritassanā),所以依之而更改(大意)。按:MA將「取;執取」(upādā)譯為「受」,「不受而恐怖」與「不執取而戰慄」有相同的矛盾,顯然這是個古老的錯誤。
  「識食色相(MA.164)」,南傳作「識成為色相的隨行者」(rūpanimittānusāri viññāṇaṃ hoti),智髻比丘長老英譯為「識隨在色的徵候之後」(consciousness follow after the sign of form)。按:註疏說,「色相」(rūpanimitta)就是由色污染生起(kilesuppattiyā)的狀態,因貪等而它(識)隨行(Rāgādivasena taṃ anudhāvatīti)。
  「識著色樂相(MA.164)」,南傳作「被色相樂味繫結」(rūpanimittassādagadhitaṃ),智髻比丘長老英譯為「被在色的徵候滿足中所綁」(is tied by gratification in the sign of form)。
  「識縛色樂相」,南傳作「被色相樂味繫縛」(rūpanimittassādavinibandhaṃ),智髻比丘長老英譯為「被在色的徵候滿足中上銬」(is shackled by gratification in the sign of form)。
  「色相味結縛(MA.164)」,南傳作「被色相樂味的束縛所結縛」(rūpanimittassāda-saṃyojanasaṃyuttaṃ),智髻比丘長老英譯為「被在色的徵候滿足中之束縛所束縛」(is fettered by the fetter of gratification in the sign of form)。
  「心亦隨轉(SA.43);識捫摸色(MA.164)」,南傳作「他的識成為隨色變易而轉」(Tassa…rūpavipariṇāmānuparivatti viññāṇaṃ hoti),智髻比丘長老英譯為「他的識被改變的色所迷住」(his consciousness becomes preoccupied with the change of form)。