經號:   
   (中部140經 更新)
中部140經/界分別經(分別品[14])(莊春江譯)
  我聽到這樣
  有一次世尊在摩揭陀國進行遊行,抵達王舍城,去見陶匠薄加瓦。抵達後,對陶匠薄加瓦這麼說:
  「薄加瓦!如果對你不麻煩的話,我們想要在這住處住一晚。」
  「大德對我不麻煩,但,這裡已有一位出家人是先來住者,大德!如果他允許,請你不必掛慮地住吧。」
  當時,名叫補估沙地的善男子對世尊由於信,從在家出家,成為非家生活,他是在那陶匠住處的先來住者。那時,世尊去見尊者補估沙地。抵達後,對尊者補估沙地這麼說:
  「比丘!如果對你不麻煩的話,我們想要在這住處住一晚。」
  「朋友!陶匠住處寬敞,尊者不必掛慮地住吧。」
  那時,世尊進入陶匠住處後,在一旁設置草蓆,坐下,盤腿後,挺直身體,建立起面前的正念。那時,世尊多以禪坐度過該夜,尊者補估沙地也多以禪坐度過該夜。那時,世尊這麼想:
  「這位善男子舉止端正,讓我詢問他。」
  那時,世尊對這尊者補估沙地麼說:
  「比丘!你跟誰出家?你的大師是誰?你選擇誰的法?」
  「朋友!有位沙門喬達摩是釋迦人之子、從釋迦族出家,又,那位喬達摩尊師有這樣的好名聲被傳播著:『像這樣,那位世尊是阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀、世尊。』我跟世尊出家,世尊是我的大師,我選擇世尊的法。」
  「但,比丘!現在,那位世尊、阿羅漢、遍正覺者住在哪裡呢?」
  「朋友!在北邊地方有名叫舍衛城的城鎮,那位世尊、阿羅漢、遍正覺者住在那裡。」
  「但,比丘!你以前見過那位世尊,看到後你會認得[他]嗎?」
  「朋友!我以前沒見過那位世尊,看到後我不會認得[他]。」
  那時,世尊這麼想:
  「這位善男子跟我出家,讓我教導他法。」
  那時,世尊召喚尊者補估沙地:
  「比丘!我將教導你法,你要聽!你要好好作意!我要說了。」
  「是的,朋友!」尊者補估沙地回答世尊。
  世尊這麼說:
  「比丘!這男子有六界、六觸處、十八種意的近伺察、四種依處,住立該處者,則思惟之流不轉起;當思惟之流不轉起時,他被稱為『寂靜的牟尼』。不應該於慧放逸,應該守護真實,應該使捨棄增大,應該學寂靜,這是對界分別的總說。
  比丘!當像這樣說:『比丘!這位男子有六界』時,緣於什麼而說呢?(比丘!這些是六界:)地界、水界、火界、風界、虛空界、識界,當像這樣說:『比丘!這位男子有六界』時,緣於此而說。
  比丘!當像這樣說:『比丘!這位男子有六觸處』時,緣於什麼而說呢?眼觸處、耳觸處、鼻觸處、舌觸處、身觸處、識觸處,當像這樣說:『比丘!這位男子有六觸處』時,緣於此而說。
  比丘!當像這樣說:『比丘!這位男子有十八種意的近伺察』時,緣於什麼而說呢?以眼見色後,順喜悅處近伺察色、順憂處近伺察色、順平靜處近伺察色;以耳聽聲音後,……(中略)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,順喜悅處近伺察法、順憂處近伺察法、順平靜處近伺察法,像這樣,有六種喜悅近伺察、六種憂近伺察、六種平靜近伺察。當像這樣說:『比丘!這位男子有十八種意的近伺察』時,緣於此而說。
  比丘!當像這樣說:『比丘!這位男子有四種依處』時,緣於什麼而說呢?慧的依處、真實的依處、捨棄的依處、寂靜的依處,當像這樣說:『比丘!這位男子有四種依處』時,緣於此而說。
  比丘!當像這樣說:『比丘!不應該於慧放逸,應該守護真實,應該使捨棄增大,應該學寂靜』時,緣於什麼而說呢?
  比丘!怎樣是於慧不放逸呢?比丘!有這六界:地界、水界、火界、風界、虛空界、識界。
  比丘!什麼是地界呢?地界會有自身內的,會有外部的。比丘!什麼是自身內的地界?凡自身內、各自的、粗硬的、凝固的、執取的,即:頭髮、體毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、脾臟、肺臟、腸子、腸間膜、胃、糞便,或凡任何其它自身內、各自的、粗硬的、凝固的、執取的,比丘!這被稱為自身內的地界。又,凡自身內的地界、外部的地界,都只是地界,它應該以正確之慧被這樣如實看作:『這不是我的我不是這個這不是我的真我。』以正確之慧這樣如實看它後,他在地界上,他使心在地界上離染。
  比丘!什麼是水界?水界會有自身內的,會有外部的。比丘!什麼是自身內的水界?凡自身內、各自的,是水、與水有關的、執取的,即:膽汁、痰、膿、血、汗、脂肪、眼淚、油脂、唾液、鼻涕、關節液、尿,或凡任何其它自身內、各自的,是水、與水有關的、執取的,比丘!這被稱為自身內的水界。又,凡自身內的水界、外部的水界,都只是水界,它應該以正確之慧被這樣如實看作:『這不是我的,我不是這個,這不是我的真我。』以正確之慧這樣如實看它後,他在水界上厭,他使心在水界上離染。
  比丘!什麼是火界?火界會有自身內的,會有外部的。比丘!什麼是自身內的火界?凡自身內、各自的,是火、與火有關的、執取的,即:依其而被弄熱、被消化、被遍燒,依其而吃的、喝的、嚼的、嚐的走到完全消化,或凡任何其它自身內、各自的,是火、與火有關的、執取的,比丘!這被稱為自身內的火界。又,凡自身內的火界、外部的火界,都只是火界,它應該以正確之慧被這樣如實看作:『這不是我的,我不是這個,這不是我的真我。』以正確之慧這樣如實看它後,他在火界上厭,他使心在火界上離染。
  比丘!什麼是風界?風界會有自身內的,會有外部的。比丘!什麼是自身內的風界?凡自身內、各自的,是風、與風有關的、執取的,即:上行風、下行風、腹部中的風、腹腔中的風、隨行於四肢中的風呼吸等,或凡任何其它自身內、各自的,是風、與風有關的、執取的,比丘!這被稱為自身內的風界。又,凡自身內的風界、外部的風界,都只是風界,它應該以正確之慧被這樣如實看作:『這不是我的,我不是這個,這不是我的真我。』以正確之慧這樣如實看它後,他在風界上厭,他使心在風界上離染。
  比丘!什麼是虛空界?虛空界會有自身內的,會有外部的。比丘!什麼是自身內的虛空界?凡自身內、各自的,是虛空、與虛空有關的、執取的,即:耳孔、鼻孔、口腔,食物、飲料、所吃的、所嚐的由此吞下,與食物、飲料、所吃的、所嚐的停留之處,食物、飲料、所吃的、所嚐的由此向下排出,或凡任何其它自身內、各自的,是虛空、與虛空有關的、是空、與空有關的、是空隙、與空隙有關的、非被血肉接觸的、執取的,比丘!這被稱為自身內的虛空界。又,凡自身內的虛空界、外部的虛空界,都只是虛空界,它應該以正確之慧被這樣如實看作:『這不是我的,我不是這個,這不是我的真我。』以正確之慧這樣如實看它後,他在虛空界上厭,他使心在虛空界上離染。
  又,更進一步只剩下清淨的、皎潔的識。以那個識識知什麼?識知『樂』,識知『苦』,識知『不苦不樂』。比丘!能被感受樂之而生起樂受,當感受樂受時,他了知:『我感受樂受。』了知『就以那能感受樂之觸的滅,則對應於它的受:緣能感受樂之觸所生起的樂受,它被滅,它被平息。』比丘!緣能被感受苦之觸而生起苦受,當感受苦受時,他了知:『我感受苦受。』了知『就以那能感受苦之觸的滅,則對應於它的受:緣能感受苦之觸所生起的苦受,它被滅,它被平息。』比丘!緣能被感受不苦不樂之觸而生起不苦不樂受,當感受不苦不樂受時,他了知:『我感受不苦不樂受。』了知『就以那能感受不苦不樂之觸的滅,則對應於它的受:緣能感受不苦不樂之觸所生起的不苦不樂受,它被滅,它被平息。』
  比丘!猶如兩塊木柴的結合磨擦,生熱著火,就以那兩塊木柴的成為異離、分散,則對應於它的熱,它被滅,它被平息。同樣的,比丘!緣能被感受樂之觸而生起樂受,當感受樂受時,他了知:『我感受樂受。』了知『就以那能感受樂之觸的滅,則對應於它的受:緣能感受樂之觸所生起的樂受,它被滅,它被平息。』比丘!緣能被感受苦之觸而生起苦受,當感受苦受時,他了知:『我感受苦受。』了知『就以那能感受苦之觸的滅,則對應於它的受:緣能感受苦之觸所生起的苦受,它被滅,它被平息。』比丘!緣能被感受不苦不樂之觸而生起不苦不樂受,當感受不苦不樂受時,他了知:『我感受不苦不樂受。』了知『就以那能感受不苦不樂之觸的滅,則對應於它的受:緣能感受不苦不樂之觸所生起的不苦不樂受,它被滅,它被平息。』
  又,更進一步只剩下清淨的、皎潔的平靜,是柔軟的、適合作業的極光淨的平靜。比丘!猶如熟練的金匠或金匠弟子會造鍛冶爐;造好鍛冶爐後,會在爐口點火;在爐口點火後,以鉗子夾取黃金,然後會放進爐口,他會經常用力地吹,會經常以水噴灑,會經常旁觀,那黃金成為善吹煉、完全吹煉、已除去、除淨雜質、柔軟的、適合作業的、極光淨的,凡他希望的裝飾品:如王冠、耳環、項鍊、金花鬘,它都能隨其目的變成。同樣的,比丘!更進一步只剩下清淨的、皎潔的平靜,是柔軟的、適合作業的、極光淨的平靜。
  他這麼了知:『如果我集中這個這麼清淨、這麼皎潔的平靜到虛空無邊處,隨該法修習心,這樣,依止它、執取它,我的這個平靜能長久地、長時間地住立。如果我集中這個這麼清淨、這麼皎潔的平靜到識無邊處,隨該法修習心,這樣,依止它、執取它,我的這個平靜能長久地、長時間地住立。如果我集中這個這麼清淨、這麼皎潔的平靜到無所有處,隨該法修習心,這樣,依止它、執取它,我的這個平靜能長久地、長時間地住立。如果我集中這個這麼清淨、這麼皎潔的平靜到非想非非想處,隨該法修習心,這樣,依止它、執取它,我的這個平靜能長久地、長時間地住立。』
  他這麼了知:『如果我集中這個這麼清淨、這麼皎潔的平靜到虛空無邊處,隨該法修習心,這是有為的。如果我集中這個這麼清淨、這麼皎潔的平靜到識無邊處,隨該法修習心,這是有為的。如果我集中這個這麼清淨、這麼皎潔的平靜到無所有處,隨該法修習心,這是有為的。如果我集中這個這麼清淨、這麼皎潔的平靜到非想非非想處,隨該法修習心,這是有為的。』他對有或無有既不造作也不製造思。當他對有或無有不造作、不製造思時,他在世間中不執取任何事物,不執取則不戰慄;不戰慄就自己證涅槃,他了知:『出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。』
  如果他感受樂受,他了知:『它是無常的。』他了知:『它是不被固執的。』他了知:『它是不被歡喜的。』如果他感受苦受,他了知:『它是無常的。』他了知:『它是不被固執的。』他了知:『它是不被歡喜的。』如果他感受不苦不樂受,他了知:『它是無常的。』他了知:『它是不被固執的。』他了知:『它是不被歡喜的。』
  如果他感受樂受,他離繫縛地感受它;如果他感受苦受,他離繫縛地感受它;如果他感受不苦不樂受,他離繫縛地感受它。當他感受身體終了的感受時,他了知:『我感受身體終了的感受。』當他感受生命終了的感受時,他了知:『我感受生命終了的感受。』他了知:『以身體的崩解,隨後生命耗盡,就在這裡,一切被感受的、不被歡喜的都將成為清涼。』
  比丘!猶如緣於油,與緣於燈芯,油燈才能燃燒,當油與燈芯耗盡了,其它的[燃料]又不帶來,無食物,那油燈就會熄滅了。同樣地,比丘們!當比丘感受身體終了的感受時,他了知:『我感受身體終了的感受。』當他感受生命終了的感受時,他了知:『我感受生命終了的感受。』他了知:『以身體的崩解,隨後生命耗盡,就在這裡,一切被感受的、不被歡喜的都將成為清涼。』由那樣的緣故,這麼具備的比丘具備這最高慧的依處,比丘!因為,這是最高聖慧,即:一切苦滅盡之智。
  他被住立在真實的解脫是不動的,比丘!因為凡虛偽法者,那是虛妄的;凡非虛偽法的涅槃者,那是真實的。由那樣的緣故,這麼具備的比丘具備這最高真實的依處,比丘!因為,這是最高聖真實,即:非虛偽法的涅槃。
  以前,當他是無智者時,他是依著的進入者、受持者,[現在,]那些已被捨斷,根已被切斷,就像無根的棕櫚樹成為非有為未來不生之物。由那樣的緣故,這麼具備的比丘具備這最高捨棄的依處,比丘!因為,這是最高聖捨棄,即:一切依著斷念
  以前,當他是無智者時,他有貪婪、欲、貪著,[現在,]那些已被捨斷,根已被切斷,就像無根的棕櫚樹,成為非有,為未來不生之物。以前,當他是無智者時,他有瞋害、惡意、邪惡,[現在,]那些已被捨斷,根已被切斷,就像無根的棕櫚樹,成為非有,為未來不生之物。以前,當他是無智者時,他有無明、癡蒙,[現在,]那些已被捨斷,根已被切斷,就像無根的棕櫚樹,成為非有,為未來不生之物。由那樣的緣故,這麼具備的比丘具備這最高寂靜的依處,比丘!因為,這是最高聖寂靜,即:貪瞋癡的寂靜。
  當像這樣說:『不應該於慧放逸,應該守護真實,應該使棄捨增大,應該學寂靜』時,緣於此而說。
  當像這樣說:『住立該處者,則思惟之流不轉起;當思惟之流不轉起,他被稱為「寂靜的牟尼」。』時,緣於什麼而說呢?比丘!『我是』,這是思量;『我是這個』,這是思量;『我將是』,這是思量;『我將不是』,這是思量;『我將是有色的』,這是思量;『我將是無色的』,這是思量;『我將是有想的』,這是思量;『我將是無想的』,這是思量;『我將是非想非非想的』,這是思量。比丘!思量是病,思量是腫瘤,思量是箭,比丘!以一切思量的超越,他被稱為『寂靜的牟尼』。又,比丘!寂靜的牟尼不被生、不衰老、不死去、不動搖、不熱望,比丘!因為他沒有依據此而會被生者,當不被生時,怎將衰老?當不衰老時,怎將死去?當不死去時,怎將動搖?當不動搖時,怎將熱望?當像這樣說:『住立該處者,則思惟之流不轉起;當思惟之流不轉起,他被稱為「寂靜的牟尼」。』時,緣於此而說。比丘!你要憶持這簡要的六界分別。」
  那時,尊者補估沙地心想:
  「大師確實已到達我這裡,善逝確實已到達我這裡,遍正覺者確實已到達我這裡。」
  他起座,整理衣服到一邊肩膀,以頭落在世尊的腳上後,對世尊這麼說:
  「大德!我犯了過錯,如愚者、如愚昧者、如不善者:我這麼做:我認為應該以朋友之語與世尊交談。大德!為了未來的自制,請世尊原諒我那樣的罪過為罪過。」
  「比丘!你確實犯了過錯,如愚者、如愚昧者、如不善者:你這麼做:你認為應該以朋友之語與我交談。但,比丘!由於你對罪過見到是罪過後如法懺悔,我們原諒你。比丘!凡對罪過見到是罪過後如法懺悔者,未來做到自制,在聖者之律中,這是增長。」
  「大德!願我得在世尊面前出家受具足戒。」
  「比丘!但你的衣鉢完全了嗎?」
  「大德!我的衣鉢未完全。」
  「比丘!如來不令衣鉢未完全者受具足戒。」
  那時,尊者補估沙地歡喜、隨喜世尊所說後,起座向世尊問訊,然後作右繞,接著離開去遍求衣鉢。那時,當尊者補估沙地走路遍求衣鉢時,迷亂的母牛奪走[他的]生命。那時,眾多比丘去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,那些比丘對世尊這麼說:
  「大德!那位被世尊簡要教誡所教誡,名叫補估沙地的善男子死了,他往生哪一趣呢?未來的命運怎樣呢?」
  「比丘們!補估沙地善男子是賢智者,他依法、隨法而行,在法上不困擾我。比丘們!補估沙地善男子以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,不從彼世轉回。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  界分別經第十終了。
MN.140/(10) Dhātuvibhaṅgasuttaṃ
   342. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno yena rājagahaṃ tadavasari; yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṃ kumbhakāraṃ etadavoca– “sace te, bhaggava, agaru viharemu āvesane ekarattan”ti. “Na kho me, bhante, garu. Atthi cettha pabbajito paṭhamaṃ vāsūpagato. Sace so anujānāti, viharatha, bhante, yathāsukhan”ti.
   Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṃ uddissa saddhāya agārasmā anagāriyaṃ pabbajito. So tasmiṃ kumbhakārāvesane paṭhamaṃ vāsūpagato hoti. Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pukkusātiṃ etadavoca– “sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti. “Urundaṃ, āvuso, kumbhakārāvesanaṃ. Viharatāyasmā yathāsukhan”ti.
   Atha kho bhagavā kumbhakārāvesanaṃ pavisitvā ekamantaṃ tiṇasanthārakaṃ paññāpetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmesi. Āyasmāpi kho pukkusāti bahudeva rattiṃ nisajjāya vītināmesi.
   Atha kho bhagavato etadahosi– “pāsādikaṃ kho ayaṃ kulaputto iriyati. Yaṃnūnāhaṃ puccheyyan”ti. Atha kho bhagavā āyasmantaṃ pukkusātiṃ etadavoca– “kaṃsi tvaṃ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī”ti? “Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti Tāhaṃ bhagavantaṃ uddissa pabbajito. So ca me bhagavā satthā. Tassa cāhaṃ bhagavato dhammaṃ rocemī”ti. “Kahaṃ pana, bhikkhu, etarahi so bhagavā viharati arahaṃ sammāsambuddho”ti. “Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho”ti. “Diṭṭhapubbo pana te, bhikkhu, so bhagavā; disvā ca pana jāneyyāsī”ti? “Na kho me, āvuso, diṭṭhapubbo so bhagavā; disvā cāhaṃ na jāneyyan”ti.
   Atha kho bhagavato etadahosi– “mamañca khvāyaṃ kulaputto uddissa pabbajito. Yaṃnūnassāhaṃ dhammaṃ deseyyan”ti. Atha kho bhagavā āyasmantaṃ pukkusātiṃ āmantesi– “dhammaṃ te, bhikkhu, desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi. Bhagavā etadavoca–
   343. “‘Chadhāturo ayaṃ, bhikkhu, puriso chaphassāyatano aṭṭhārasamanopavicāro caturādhiṭṭhāno; yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati. Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti– ayamuddeso dhātuvibhaṅgassa.
   344. “‘Chadhāturo ayaṃ, bhikkhu, puriso’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? (chayimā, bhikkhu, dhātuyo) – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. ‘Chadhāturo ayaṃ, bhikkhu, puriso’ti– iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
   345. “‘Chaphassāyatano ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhusamphassāyatanaṃ, sotasamphassāyatanaṃ, ghānasamphassāyatanaṃ, jivhāsamphassāyatanaṃ, kāyasamphassāyatanaṃ, manosamphassāyatanaṃ. ‘Chaphassāyatano ayaṃ, bhikkhu, puriso’ti– iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
   346. “‘Aṭṭhārasamanopavicāro ayaṃ, bhikkhu, puriso’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ upavicarati; sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ upavicarati upekkhāṭṭhānīyaṃ dhammaṃ upavicarati– iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā. ‘Aṭṭhārasamanopavicāro ayaṃ, bhikkhu, puriso’ti– iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
   347. “‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno. ‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti– iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   348. “‘Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Kathañca, bhikkhu, paññaṃ nappamajjati? Chayimā, bhikkhu, dhātuyo– pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
   349. “Katamā ca, bhikkhu, pathavīdhātu? Pathavīdhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ– kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ– ayaṃ vuccati, bhikkhu, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā ‘Taṃ netaṃ mama nesohamasmi na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.
   350. “Katamā ca, bhikkhu, āpodhātu? Āpodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ seyyathidaṃ– pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ– ayaṃ vuccati, bhikkhu, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.
   351. “Katamā ca, bhikkhu, tejodhātu? Tejodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ– ayaṃ vuccati, bhikkhu, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.
   352. “Katamā ca, bhikkhu, vāyodhātu? Vāyodhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ– ayaṃ vuccati, bhikkhu, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. ‘Taṃ netaṃ mama nesohamasmi na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.
   353. “Katamā ca, bhikkhu, ākāsadhātu? Ākāsadhātu siyā ajjhattikā siyā bāhirā. Katamā ca, bhikkhu, ajjhattikā ākāsadhātu Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ aghaṃ aghagataṃ vivaraṃ vivaragataṃ asamphuṭṭhaṃ maṃsalohitehi upādinnaṃ– ayaṃ vuccati bhikkhu ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṃ virājeti.
   354. “Athāparaṃ viññāṇaṃyeva avasissati parisuddhaṃ pariyodātaṃ. Tena ca viññāṇena kiṃ vijānāti? ‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti. Sukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati sukhā vedanā. So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
   355. “Dukkhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā. So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
   356. “Adukkhamasukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
   357. “Seyyathāpi, bhikkhu, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānābhāvā vikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati; evameva kho, bhikkhu, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhā vedanā. So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
   358. “Dukkhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā. So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
   359. “Adukkhamasukhavedaniyaṃ bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
   360. “Athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, tamenaṃ kālena kālaṃ abhidhameyya, kālena kālaṃ udakena paripphoseyya, kālena kālaṃ ajjhupekkheyya, taṃ hoti jātarūpaṃ sudhantaṃ niddhantaṃ nīhaṭaṃ ninnītakasāvaṃ mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati– yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṃ anubhoti; evameva kho, bhikkhu, athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.
   361. “So evaṃ pajānāti– ‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyyā’”ti.
   362. “So evaṃ pajānāti– ‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ. Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametan’”ti.
   “So neva taṃ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā. So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
   363. “So sukhañce vedanaṃ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Dukkhañce vedanaṃ vedeti ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Adukkhamasukhañce vedanaṃ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
   364. “So sukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti; dukkhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti; adukkhamasukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, ‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
   365. “Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati; tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati; evameva kho, bhikkhu, kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, ‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. Tasmā evaṃ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti. Esā hi, bhikkhu, paramā ariyā paññā yadidaṃ– sabbadukkhakkhaye ñāṇaṃ.
   366. “Tassa sā vimutti sacce ṭhitā akuppā hoti. Tañhi, bhikkhu, musā yaṃ mosadhammaṃ, taṃ saccaṃ yaṃ amosadhammaṃ nibbānaṃ. Tasmā evaṃ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti. Etañhi, bhikkhu, paramaṃ ariyasaccaṃ yadidaṃ– amosadhammaṃ nibbānaṃ.
   367. “Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā. Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā evaṃ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo cāgo yadidaṃ– sabbūpadhipaṭinissaggo.
   368. “Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Tasmā evaṃ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti. Eso hi, bhikkhu, paramo ariyo upasamo yadidaṃ– rāgadosamohānaṃ upasamo. ‘Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti– iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
   369. “‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti– iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Asmī’ti, bhikkhu, maññitametaṃ, ‘ayamahamasmī’ti maññitametaṃ, ‘bhavissan’ti maññitametaṃ, ‘na bhavissan’ti maññitametaṃ, ‘rūpī bhavissan’ti maññitametaṃ, ‘arūpī bhavissan’ti maññitametaṃ, ‘saññī bhavissan’ti maññitametaṃ, ‘asaññī bhavissan’ti maññitametaṃ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṃ. Maññitaṃ, bhikkhu, rogo maññitaṃ gaṇḍo maññitaṃ sallaṃ. Sabbamaññitānaṃ tveva, bhikkhu, samatikkamā muni santoti vuccati. Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti. Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṃ jīyissati, ajīyamāno kiṃ mīyissati, amīyamāno kiṃ kuppissati, akuppamāno kissa pihessati? ‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti– iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Imaṃ kho me tvaṃ, bhikkhu, saṃkhittena chadhātuvibhaṅgaṃ dhārehī”ti.
   370. Atha kho āyasmā pukkusāti– “satthā kira me anuppatto, sugato kira me anuppatto sammāsambuddho kira me anuppatto”ti uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca– “accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yohaṃ bhagavantaṃ āvusovādena samudācaritabbaṃ amaññissaṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. “Taggha tvaṃ, bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ yaṃ maṃ tvaṃ āvusovādena samudācaritabbaṃ amaññittha. Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti. “Labheyyāhaṃ, bhante, bhagavato santike upasampadan”ti. “Paripuṇṇaṃ pana te, bhikkhu, pattacīvaran”ti? “Na kho me, bhante, paripuṇṇaṃ pattacīvaran”ti. “Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṃ upasampādentī”ti.
   Atha kho āyasmā pukkusāti bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pattacīvarapariyesanaṃ pakkāmi. Atha kho āyasmantaṃ pukkusātiṃ pattacīvarapariyesanaṃ carantaṃ vibbhantā gāvī jīvitā voropesi. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ– “yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. Pukkusāti, bhikkhave, kulaputto pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Dhātuvibhaṅgasuttaṃ niṭṭhitaṃ dasamaṃ.
漢巴經文比對(莊春江作):
  「我無所違(MA.162)」,南傳作「對我不麻煩」(Na kho me…garu,另譯為「對我不妨礙」),智髻比丘長老英譯為「那對我無不方便」(It is not inconvenient for me)。
  「四住處(MA.162)」,南傳作「四種依處」(caturādhiṭṭhāno),智髻比丘長老英譯為「四個基礎」(four foundations)。按:《破斥猶豫》說,這裡,依處(adhiṭṭhāna)被稱為立足處(patiṭṭhā)。
  「長養惠施(MA.162)」,南傳作「應該使捨棄增大」(cāgamanubrūheyya),智髻比丘長老英譯為「應該鍛鍊斷念」(should cultivate relinquishment)。按:「捨棄」(cāga)的另一個意思是「施捨(惠施)」,但從經文前後文義來看,不能解讀為布施,《破斥猶豫》說,以阿羅漢道遍捨一切污染為所作的意義(sabbakilesapariccāgakaraṇatthaṃ),以此類推,應該使遍捨污染增大。
  「息住處(MA.162)」,南傳作「寂靜的依處」(upasamādhiṭṭhāno),智髻比丘長老英譯為「平和的基礎」(the foundation of peace)。
  「分別身界(MA.162)」,南傳作「對界分別」(dhātuvibhaṅgassa),智髻比丘長老英譯為「(六)元素的解說」(the exposition of the six elements)。
  「不復有為(MA.162)」,南傳作「既不造作」(So neva taṃ abhisaṅkharoti),智髻比丘長老英譯為「他不形成任何條件」(He does not form any condition)。
  「亦無所思(MA.162)」,南傳作「也不製造思」(na abhisañcetayati),智髻比丘長老英譯為「或[不]產生任何意志趨向」(or generate any volition tending),或「或[不]製造意志的形成」(or fashion volitional formations)。
  「有及無(MA.162)」,南傳作「對有或無有」(bhavāya vā vibhavāya vā),智髻比丘長老英譯為「無論存在還是非-存在」(towards either being or non-being)。按:「有」(bhavāya),即十二緣起的「有支」,《破斥猶豫》說,[這是指]對增長或衰退(vuddhiyā vā parihāniyā vā),應該與常恆、斷滅連結,菩提比丘長老說,這是指對常恆與斷滅之渴愛的消滅,最終在達到阿羅漢狀態。
  「虛妄法(MA.162)」,南傳作「虛偽法」(mosadhammaṃ,另譯為「虛妄法」),智髻比丘長老英譯為「欺騙的本質」(a deceptive nature)。按:《破斥猶豫》以「滅亡的自性」(nassanasabhāvaṃ)解說。
  「是自舉(MA.162)」,南傳作「這是思量」(maññitametaṃ),智髻比丘長老英譯為「是在構想中」(is a conceiving)。按:《破斥猶豫》以「渴愛的思量、慢的思量(mānamaññitaṃ)、見的思量」三種解說。
  「不必掛慮地」(yathāsukhanti,逐字譯為「如+樂」),智髻比丘長老英譯為「只要你喜歡;你要多久就多久」(as long as you like)。
  「思惟之流不轉起」(maññassavā nappavattanti),智髻比丘長老英譯為「構思之潮不掃過」(The tides of conceiving do not sweep over)。按:《破斥猶豫》以「對思惟或慢(maññassa vā mānassa vā)不轉起」解說,菩提比丘長老說,這是源於渴愛、慢、見三種根的想法與觀念(thoughts and notions)。
  「熱望」(piheti,另譯為「羨慕」),智髻比丘長老英譯為「被擾動」(agitated)。