經號:   
   (中部139經 更新)
中部139經/無諍之分別經(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!我將教導你們無諍之分別,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:
  「『不應該從事欲樂:下劣的、粗俗的、一般人的、非聖者的、無益的;不應該從事自我折磨的實行:苦的、非聖者的、無益的。比丘們!不往這兩個極端後,有被如來現正覺作眼、作智,導向寂靜、證智正覺、涅槃的中道。應該知道稱揚、貶抑,知道稱揚、貶抑後,既不應該稱揚,也不應該貶抑,只應該教導法。應該知道樂的區別,知道樂的區別後,應該從事自身內的樂。不應該說秘密語不應該說公開中傷的應該徐緩地說,不急忙。不應該堅持地區語言不應該超越通稱。』這是無諍之分別的總說。(323)
  而,當像這麼說:『不應該從事欲樂:下劣的、粗俗的、一般人的、非聖者的、無益的;不應該從事自我折磨的實行:苦的、非聖者的、無益的。』時,緣於什麼而說呢?凡結合欲之樂與喜悅的追求:下劣的、粗俗的、一般人的、非聖者的、無益的者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道;凡遠離結合欲之樂與喜悅的追求:下劣的、粗俗的、一般人的、非聖者的、無益的者,這是無苦、無傷害、無絕望、無熱惱之法,是正道。凡自我折磨的實行:苦的、非聖者的、無益的者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道;凡遠離自我折磨的實行:苦的、非聖者的、無益的者,這是無苦、無傷害、無絕望、無熱惱之法,是正道。當像這麼說:『不應該從事欲樂:下劣的、粗俗的、一般人的、非聖者的、無益的;不應該從事自我折磨的實行:苦的、非聖者的、無益的。』時,緣於此而說。(324)
  而,當像這麼說:『不往這兩個極端後,有被如來現正覺、作眼、作智,導向寂靜、證智、正覺、涅槃的中道。』時,緣於什麼而說呢?就是這八支聖道,即:正見、正志、正語、正業、正命、正方便、正念、正定。當像這麼說:『不往這兩個極端後,有被如來現正覺、作眼、作智,導向寂靜、證智、正覺、涅槃的中道。』時,緣於此而說。(325)
  而,當像這麼說:『應該知道稱揚、貶抑,知道稱揚、貶抑後,既不應該稱揚,也不應該貶抑,只應該教導法。』時,緣於什麼而說呢?比丘們!怎樣是稱揚與貶抑而非法的教導呢?『凡結合欲之樂與喜悅的追求:下劣的、粗俗的、一般人的、非聖者的、無益的追求者,他們全都是有苦、有傷害、有絕望、有熱惱、邪道者。』像這樣說者,這裡,他貶抑某些人;『凡結合欲之樂與喜悅的追求:下劣的、粗俗的、一般人的、非聖者的、無益的不追求者,他們全都是無苦、無傷害、無絕望、無熱惱、正道者。』像這樣說者,這裡,他稱揚某些人。『凡自我折磨的實行:苦的、非聖者的、無益的追求者,他們全都是有苦、有傷害、有絕望、有熱惱、邪道者。』像這樣說者,這裡,他貶抑某些人;『凡自我折磨的實行:苦的、非聖者的、無益的不追求者,他們全都是無苦、無傷害、無絕望、無熱惱、正道者。』像這樣說者,這裡,他稱揚某些人。『凡那些有之結未捨斷者,他們全都是有苦、有傷害、有絕望、有熱惱、邪道者。』像這樣說者,這裡,他貶抑某些人;『凡那些有之結已捨斷者,他們全都是無苦、無傷害、無絕望、無熱惱、正道者。』像這樣說者,這裡,他稱揚某些人。比丘們!這樣是稱揚與貶抑而非法的教導。(326)
  比丘們!怎樣是既不稱揚也不貶抑而是法的教導呢?『凡結合欲之樂與喜悅的追求:下劣的、粗俗的、一般人的、非聖者的、無益的追求者,他們全都是有苦、有傷害、有絕望、有熱惱、邪道者。』他不這麼說,『追求,這是有苦、有傷害、有絕望、有熱惱之法,是邪道。』像這樣說就是法的教導;『凡結合欲之樂與喜悅的追求:下劣的、粗俗的、一般人的、非聖者的、無益的不追求者,他們全都是無苦、無傷害、無絕望、無熱惱、正道者。』他不這麼說,『不追求,這是無苦、無傷害、無絕望、無熱惱之法,是正道。』像這樣說就是法的教導。『凡自我折磨的實行:苦的、非聖者的、無益的追求者,他們全都是有苦、有傷害、有絕望、有熱惱、邪道者。』他不這麼說,『追求,這是有苦、有傷害、有絕望、有熱惱之法,是邪道。』像這樣說就是法的教導;『凡自我折磨的實行:苦的、非聖者的、無益的不追求者,他們全都是無苦、無傷害、無絕望、無熱惱、正道者。』他不這麼說,『不追求,這是無苦、無傷害、無絕望、無熱惱之法,是正道。』像這樣說就是法的教導。『凡那些有之結未捨斷者,他們全都是有苦、有傷害、有絕望、有熱惱、邪道者。』他不這麼說,『當有之結未捨斷時,有也未被捨斷。』像這樣說就是法的教導;『凡那些有之結已捨斷者,他們全都是無苦、無傷害、無絕望、無熱惱、正道者。』他不這麼說,『當有之結已捨斷時,有也被捨斷。』像這樣說就是法的教導。比丘們!這樣是既不稱揚也不貶抑而是法的教導。
  當像這麼說:『應該知道稱揚、貶抑,知道稱揚、貶抑後,既不應該稱揚,也不應該貶抑,只應該教導法。』時,緣於此而說。(327)
  而,當像這麼說:『應該知道樂的區別,知道樂的區別後,應該從事自身內的樂。』時,緣於什麼而說呢?比丘們!有這五種欲,哪五種呢?能被眼識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、能被染的色;能被耳識知……的聲音;能被鼻識知……的氣味;能被舌識知……的味道;能被身識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、能被染的所觸,比丘們!這些是五種欲。比丘們!凡緣於這五種欲生起的樂與喜悅,這被稱為欲樂、穢樂、一般人的樂、非聖樂,我說:『不應該熟習、不應該修習、不應該多修習,對這種樂應該害怕。』比丘們!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;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;以喜的褪去與住於平靜,有念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪;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,由平靜而念遍淨的第四禪,比丘們!這被稱為離欲樂、獨居樂、寂靜樂、正覺樂,我說:『應該熟習、應該修習、應該多修習,對這種樂不應該害怕。』當像這麼說:『應該知道樂的區別,知道樂的區別後,應該從事自身內的樂。』時,緣於此而說。(328)
  而,當像這麼說:『不應該說秘密語,不應該說公開中傷的。』時,緣於什麼而說呢?比丘們!這裡,如果知道秘密語是不真實的、不如實的、不具利益的,他當然不應該說那個秘密語,如果知道秘密語是真實的、如實的、不具利益的,他應該學著不說它,但,如果知道秘密語是真實的、如實的、具利益的,在那裡,識時機者會說那個秘密語。比丘們!這裡,如果知道公開的中傷語是不真實的、不如實的、不具利益的,他當然不應該說那個公開的中傷語,如果知道公開的中傷語是真實的、如實的、不具利益的,他應該學著不說它,但,如果知道公開的中傷語是真實的、如實的、具利益的,在那裡,識時機者會說那個公開的中傷語。當像這麼說:『不應該說秘密語,不應該說公開中傷的。』時,緣於此而說。(329)
  而,當像這麼說:『應該徐緩地說,不急忙。』時,緣於什麼而說呢?比丘們!這裡,如果急忙地說時,身體疲勞,心也受損害,聲音也受損害,喉嚨受疾苦,急忙所說的話是不明白的、不能被識知的。比丘們!這裡,如果徐緩地說時,身體不疲勞,心也不受損害,聲音也不受損害,喉嚨不受疾苦,徐緩所說的話是明白的、能被識知的。當像這麼說:『應該徐緩地說,不急忙。』時,緣於此而說。(330)
  而,當像這麼說:『不應該堅持地區語言,不應該超越通稱。』時,緣於什麼而說呢?比丘們!怎樣是堅持地區語言與超越通稱呢?比丘們!這裡,在某些地方,他們稱『茶碗』、『鉢』、『碗』、『台皿』、『平鍋』、『鍋』、『飲水器』,像這樣,在那些地方他們如是、如是稱呼它,如是、如是他硬是執取而執著地說:『這才是真實的,其它都是空虛的。』比丘們!這樣是堅持地區語言與超越通稱。(331)
  比丘們!怎樣是不堅持地區語言與不超越通稱呢?比丘們!這裡,在某些地方,他們稱『茶碗』、『鉢』、『碗』、『台皿』、『平鍋』、『鍋』、『飲水器』,像這樣,在那些地方他們如是、如是稱呼它,他如是、如是說而無執取:『這些尊者像是對我說關於這個。』比丘們!這樣是不堅持地區語言與不超越通稱。當像這麼說:『不應該堅持地區語言,不應該超越通稱。』時,緣於此而說。(332)
  比丘們!這裡,凡結合欲之樂與喜悅的追求:下劣的、粗俗的、一般人的、非聖者的、無益的者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道,因此,這是有諍法;比丘們!這裡,凡遠離結合欲之樂與喜悅的追求:下劣的、粗俗的、一般人的、非聖者的、無益的者,這是無苦、無傷害、無絕望、無熱惱之法,是正道,因此,這是無諍法。(333)
  比丘們!這裡,凡自我折磨的實行:苦的、非聖者的、無益的者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道,因此,這是有諍法;比丘們!這裡,凡遠離自我折磨的實行:苦的、非聖者的、無益的者,這是無苦、無傷害、無絕望、無熱惱之法,是正道,因此,這是無諍法。(334)
  比丘們!這裡,凡被如來現正覺、作眼、作智,導向寂靜、證智、正覺、涅槃的中道者,這是無苦、無傷害、無絕望、無熱惱之法,是正道,因此,這是無諍法。(335)
  比丘們!這裡,凡稱揚與貶抑而非法的教導者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道,因此,這是有諍法;比丘們!這裡,凡既不稱揚也不貶抑而是法的教導者,這是無苦、無傷害、無絕望、無熱惱之法,是正道,因此,這是無諍法。(336)
  比丘們!這裡,凡這欲樂、穢樂、一般人的樂、非聖樂者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道,因此,這是有諍法;比丘們!這裡,凡這離欲樂、獨居樂、寂靜樂、正覺樂者,這是無苦、無傷害、無絕望、無熱惱之法,是正道,因此,這是無諍法。(337)
  比丘們!這裡,凡這不真實的、不如實的、不具利益的秘密語者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道,因此,這是有諍法;比丘們!這裡,凡這真實的、如實的、不具利益的秘密語者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道,因此,這是有諍法;比丘們!這裡,凡這真實的、如實的、具利益的秘密語者,這是無苦、無傷害、無絕望、無熱惱之法,是正道,因此,這是無諍法。(338)
  比丘們!這裡,凡這不真實的、不如實的、不具利益的公開的中傷語者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道,因此,這是有諍法;比丘們!這裡,凡這真實的、如實的、不具利益的公開的中傷語者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道,因此,這是有諍法;比丘們!這裡,凡這真實的、如實的、具利益的公開的中傷語者,這是無苦、無傷害、無絕望、無熱惱之法,是正道,因此,這是無諍法。(339)
  比丘們!這裡,凡這急忙所說者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道,因此,這是有諍法;比丘們!這裡,凡這徐緩所說者,這是無苦、無傷害、無絕望、無熱惱之法,是正道,因此,這是無諍法。(340)
  比丘們!這裡,凡這堅持地區語言與超越通稱者,這是有苦、有傷害、有絕望、有熱惱之法,是邪道,因此,這是有諍法;比丘們!這裡,凡這不堅持地區語言與不超越通稱者,這是無苦、無傷害、無絕望、無熱惱之法,是正道,因此,這是無諍法。
  比丘們!因此,『我們將知道有諍法、無諍法;知道有諍法、無諍法後,我們將走向無諍道。』比丘們!你們應該這麼學。而,比丘們!須菩提善男子是無諍道之行者。」
  這就是世尊所說,那些比丘歡喜世尊所說。(341)
  無諍之分別經第九終了。
MN.139/(9) Araṇavibhaṅgasuttaṃ
   323. 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– “araṇavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitaṃ. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya. Sukhavinicchayaṃ jaññā; sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyya. Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe. Ataramānova bhāseyya, no taramāno. Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti – ayamuddeso araṇavibhaṅgassa.
   324. “‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitan’ti iti kho panetaṃ vuttaṃ; kiñcetaṃ paṭicca vuttaṃ? Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. ‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogaṃ anuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitan’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   325. “‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. ‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti– iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
   326. “‘Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā? ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā sa-upaghātā sa-upāyāsā sapariḷāhā micchāpaṭipannā’ti– iti vadaṃ ittheke apasādeti.
   “‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti– iti vadaṃ ittheke ussādeti.
   “‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā sa-upaghātā sa-upāyāsā sapariḷāhā micchāpaṭipannā’ti– iti vadaṃ ittheke apasādeti.
   “‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti iti vadaṃ ittheke ussādeti.
   “‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā sa-upaghātā sa-upāyāsā sapariḷāhā micchāpaṭipannā’ti– iti vadaṃ ittheke apasādeti.
   “‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti– iti vadaṃ ittheke ussādeti. Evaṃ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.
   327. “Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca? ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā sa-upaghātā sa-upāyāsā sapariḷāhā micchāpaṭipannā’ti– na evamāha. ‘Anuyogo ca kho, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā’ti – iti vadaṃ dhammameva deseti.
   “‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti– na evamāha. ‘Ananuyogo ca kho, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā’ti– iti vadaṃ dhammameva deseti.
   “‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā sa-upaghātā sa-upāyāsā sapariḷāhā micchāpaṭipannā’ti– na evamāha. ‘Anuyogo ca kho sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā’ti – iti vadaṃ dhammameva deseti.
   “‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti– na evamāha. ‘Ananuyogo ca kho, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā’ti– iti vadaṃ dhammameva deseti.
   “‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā sa-upaghātā sa-upāyāsā sapariḷāhā micchāpaṭipannā’ti– na evamāha ‘Bhavasaṃyojane ca kho appahīne bhavopi appahīno hotī’ti– iti vadaṃ dhammameva deseti.
   “‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti– na evamāha. ‘Bhavasaṃyojane ca kho pahīne bhavopi pahīno hotī’ti– iti vadaṃ dhammameva deseti. Evaṃ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca. ‘Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti– iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   328. “‘Sukhavinicchayaṃ jaññā; sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā– ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ mīḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ. ‘Na āsevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ, bhāyitabbaṃ etassa sukhassā’ti– vadāmi. Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ. ‘Āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ, na bhāyitabbaṃ etassa sukhassā’ti– vadāmi ‘Sukhavinicchayaṃ jaññā sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti– iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   329. “‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tatra, bhikkhave, yaṃ jaññā rahovādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ taṃ rahovādaṃ na bhāseyya. Yampi jaññā rahovādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya. Yañca kho jaññā rahovādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa rahovādassa vacanāya. Tatra, bhikkhave, yaṃ jaññā sammukhā khīṇavādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ taṃ sammukhā khīṇavādaṃ na bhāseyya. Yampi jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya. Yañca kho jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya. ‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti– iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
   330. “‘Ataramānova bhāseyya no taramāno’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati, saropi upahaññati, kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṃ taramānassa bhāsitaṃ. Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṃ ataramānassa bhāsitaṃ. ‘Ataramānova bhāseyya, no taramāno’ti– iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
   331. “‘Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyā’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro? Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati– ‘idameva saccaṃ moghamaññan’ti. Evaṃ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro.
   332. “Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro? Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti, ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti ‘idaṃ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṃ. Evaṃ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro. ‘Janapadaniruttiṃ nābhiniveseyya samaññaṃ nātidhāveyyā’ti– iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
   333. “Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.
   334. “Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.
   335. “Tatra, bhikkhave, yāyaṃ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā Tasmā eso dhammo araṇo.
   336. “Tatra bhikkhave, yāyaṃ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yāyaṃ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.
   337. “Tatra, bhikkhave, yamidaṃ kāmasukhaṃ mīḷhasukhaṃ pothujjanasukhaṃ anariyasukhaṃ sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yamidaṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.
   338. “Tatra, bhikkhave, yvāyaṃ rahovādo abhūto ataccho anatthasaṃhito, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho anatthasaṃhito, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho atthasaṃhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.
   339. “Tatra bhikkhave, yvāyaṃ sammukhā khīṇavādo abhūto ataccho anatthasaṃhito, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho anatthasaṃhito, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho atthasaṃhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.
   340. “Tatra, bhikkhave, yamidaṃ taramānassa bhāsitaṃ, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave yamidaṃ ataramānassa bhāsitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.
   341. “Tatra, bhikkhave, yvāyaṃ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo sa-upaghāto sa-upāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra bhikkhave, yvāyaṃ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.
   “Tasmātiha, bhikkhave, ‘saraṇañca dhammaṃ jānissāma, araṇañca dhammaṃ jānissāma; saraṇañca dhammaṃ ñatvā araṇañca dhammaṃ ñatvā araṇapaṭipadaṃ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṃ paṭipanno”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Araṇavibhaṅgasuttaṃ niṭṭhitaṃ navamaṃ.
漢巴經文比對(莊春江作):
  「分別無諍(MA.169)」,南傳作「無諍之分別」(araṇavibhaṅgaṃ,另譯為「無諍的解釋;無諍之解說」),智髻比丘長老英譯為「無衝突的解說」(an exposition of non-conflict)。
  「決定於齊(MA.169)」,南傳作「樂的區別」(Sukhavinicchayaṃ,另譯為「樂的決定」),智髻比丘長老英譯為「如何定義樂」(how to define pleasure)。按:《破斥猶豫》以「已區別的樂」(vinicchitasukhaṃ)解說。「區別」(vinicchayaṃ),另譯為「決定;決斷;辨別」。
  「相{導}[道]說(MA.169)」,南傳作「秘密語」(Rahovādaṃ),智髻比丘長老英譯為「秘密的話」(covert speech)。按:註疏以「背後的不稱讚;背後壞話」(Parammukhā avaṇṇanti)解說。《五分律》說:「時,跋難陀以親厚意為姑說法,婦來則止;為婦說法,姑來亦爾,各生疑意,謂其必欲作不淨行;遂相道說,聞乎遠近。」依此段之用法,「相道說」即負面的「傳話;耳語」。
  「莫面前稱譽(MA.169)」,南傳作「不應該說公開中傷的」(sammukhā na khīṇaṃ bhaṇe, sammukhā nātikhīṇaṃ bhaṇe),智髻比丘長老英譯為「一個人不應該說公然尖銳語」(one should not utter overt sharp speech)。按:《破斥猶豫》以「不應該說公開中傷的、拆散的、污染的言語」(sammukhāpi khīṇaṃ ākiṇṇaṃ saṃkiliṭṭhaṃ vācaṃ na bhaṇeyya)解說,註疏以「離間語」(pisuṇavācanti attho’’ti),「傷害、阻隔雙方」(dvepi hiṃsati vibādhatīti)解說khīṇaṃ,今依此譯為「中傷的」。
  「齊限說(MA.169)」,南傳作「應該徐緩地說」(Ataramānova bhāseyya),智髻比丘長老英譯為「一個人應該從容地講」(One should speak unhurriedly)。按:《五分律》說:「時,諸比丘說法少時便止,諸天鬼神謂竟便去;須臾復說,彼復來還,如是非一,便瞋恨言:「此諸比丘不齊限說法,如小兒戲!」依此,「齊限說」意為一次說完整,不一再補充。
  「隨國俗法(MA.169)」,南傳作「不應該堅持地區語言」(Janapadaniruttiṃ nābhiniveseyya),智髻比丘長老英譯為「一個人不應該堅持地方語言」(One should not insist on local language)。按:「地區」(Janapada),另譯為「國土;地方」,「不應該堅持」(nābhiniveseyya),另譯為「不應該執持;不應該執著」,《破斥猶豫》以「不堅持、執取後,應該說」(na adhiṭṭhahitvā ādāya vohareyya)解說。
  「莫是莫非(MA.169)」,南傳作「不應該超越通稱」(samaññaṃ nātidhāveyyāti),智髻比丘長老英譯為「一個人不應該凌駕正常使用」(one should not override normal usage)。按:「通稱」(samaññaṃ),《破斥猶豫》以「世間通稱,世間安立」(lokasamaññaṃ lokapaṇṇattiṃ)解說。
  「有結不盡(MA.169)」,南傳作「有之結未捨斷」(bhavasaṃyojanaṃ appahīnaṃ),智髻比丘長老英譯為「未捨棄生命的拘束」(who have not abandoned the fetter of being)。按:這裡的「有」即十二緣起支的「有」,「有之結」(bhavasaṃyojanaṃ),《破斥猶豫》以「有之繫縛,這名為渴愛」(bhavabandhanaṃ, taṇhāyetaṃ nāmaṃ)解說。
  「受疾苦」(āturīyati),智髻比丘長老英譯為「變得沙啞」(becomes hoarse)。按:《破斥猶豫》以「有病的,到達生病的,有痛苦的」(āturo hoti gelaññappatto sābādho)解說。
  「有諍法」(dhammo saraṇo),智髻比丘長老英譯為「具衝突的狀態」(a state with conflict)。按:「有諍(的)」(saraṇo),另譯為「有爭論的;有諍亂的,有戰爭的;有罪的;有過失的」,《破斥猶豫》以「有塵垢的,有污染的」(sarajo sakileso)解說。