義 釋
32. 莫額臘闍… (10/23/2020初稿 更新)
15.莫額臘闍學生婆羅門所問的說明
  85.[像這樣尊者莫額臘闍:]我詢問了釋迦二次,有眼者沒為我解答,
   而直到第三次、天仙,「解答」才被我聽聞。

  「我詢問了釋迦二次」:那位婆羅門二次詢問了佛、世尊問題,世尊沒解答他所詢問的問題[,心想]:「在那中間,這位婆羅門的根必將遍熟。」「釋迦」,「釋迦世尊為從釋迦家出家者。」為釋迦。或者,「富裕者、大富者、富有者。」也為釋迦。對他來說有這些財,即:信財、戒財、慚財、愧財、聽聞財、施捨財、慧財、念住財、正勤財、神足財、根財、力財、覺支財、道財、果財、涅槃財,以這些種種財寶為富裕者、大富者、富有者。或者,「可能者、能夠者、流出種種者、充足者、英雄、勇者、英勇者、不膽怯者、不驚恐者、不驚慌者、不逃走者、已捨斷恐怖害怕者、已離身毛豎立者。」也為釋迦。「我詢問了釋迦二次」:「我詢問了、乞求了、請求了、使之被明淨了釋迦二次。」為我詢問了釋迦二次。
  「[像這樣尊者莫額臘闍]」:「『像這樣』,句的接續……(中略)『莫額臘闍』,那位婆羅門的名字……(中略)稱呼。」為[像這樣尊者莫額臘闍]。
  「有眼者沒為我解答」:「『沒為我解答』,沒為我解答、講述、講解、教導、告知、建立、揭開、解析、闡明、說明。『有眼者』,世尊以五眼為有眼者:肉眼為有眼者,天眼也為有眼者,慧眼也為有眼者,佛眼也為有眼者,一切眼也為有眼者。
  世尊如何以肉眼為有眼者?世尊的肉眼存在五種色澤:青色、黃色、赤色、黑色、白色。[世尊的眼毛,]在眼毛住立處是青的、極青的、端正的、美麗的、等同亞麻花的(斯里蘭卡版),其它的是黃的、極黃的、金色的、端正的、美麗的、等同翅子樹花的。世尊的兩眼端是赤的、極赤的、端正的、美麗的、等同胭脂蟲的,在中間是黑的、極黑的、不粗的、潤濕的、端正的、美麗的、等同濕的無患子的,其它的是白的、極白的、白色的、黃白的、端正的、美麗的、等同太白星的。以世尊那個自然個體所屬的、之前善行業所生的肉眼,他日夜看見一由旬的一切,當具備四支的黑暗時也是:日落、黑側[月]之布薩、重密林、大非時雨雲(泰國版)之黑雲出現。像這樣當具備四支的黑暗時他也日夜看見一由旬的一切。沒有牆,或百葉窗,或圍牆,或山,或林叢,或葛蔓是他對於形色之看見的障礙。如果一顆芝麻作標記後放入一滿車的芝麻中,他能選出那顆芝麻。像這樣,世尊的自然肉眼是遍純淨的,世尊這樣以肉眼為有眼者。
  世尊如何以天眼為有眼者?世尊以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉:『尊師們!確實,這些眾生具備身惡行、具備語惡行、具備意惡行,是對聖者斥責者、邪見者、邪見行為的受持者,他們以身體的崩解,死後已往生到苦界惡趣下界、地獄,尊師們!或者,這些眾生具備身善行、具備語善行、具備意善行,是對聖者不斥責者、正見者、正見行為的受持者,他們以身體的崩解,死後已往生到善趣、天界。』這樣,他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉。當他願意時,世尊能看見一個世間界,也能看見二個世間界,也能看見三個世間界,也能看見四個世間界,也能看見五個世間界,也能看見十個世間界,也能看見二十個世間界,也能看見三十個世間界,也能看見四十個世間界,也能看見五十個世間界,也能看見一百個世間界,也能看見這千個小世間界,也能看見這二千個中世間界,也能看見這三千個大千世間界(斯里蘭卡版)[AN.3.81]。又或如果他願意之所及,他就能看見。像這樣,世尊的天眼是遍純淨的,世尊這樣以天眼為有眼者。
  世尊如何以慧眼為有眼者?世尊是大慧者、博慧者、速慧者、捷慧者、利慧者、洞察慧者、慧種類善巧者、智已發展者、已證得已達無礙解的者、已達四無畏者、持有十力者、像牛的人、像獅子的人、賢駿人、能負擔的人、智無邊者、光輝無邊者、名聲無邊者、富裕者、大富者、富有者、引導者、調伏者、安撫者、告知者、使之審慮者、使之看見者、使之明淨者,那位世尊確實是未生起道的創始者,未出生道的生產者,未宣說道的宣說者;是道的了知者,道的知者,道的熟知者,又,[其]弟子們現在住於道的隨行,以後為具備者。
  那位世尊確實是知者、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、法王、如來,沒有那位世尊所不知道、未看見、未知、未作證、未以慧觸達的,過去、未來、現在關於一切法以一切行相來到佛、世尊的智門領域,凡有任何名為應該被引導推論的[法]都能被知道:自己的義理或他人的義理或兩者的義理,或當生的義理或來世的義理或兩者的義理,或深的義理或隱藏的義理或隱密的義理,或應該被引導推論的義理或已被引導確定的義理,或無過失的義理或無污染的義理,或明淨的義理或最高利益的義理,一切都在佛智內遍轉起。
  一切身業隨佛、世尊的智轉;一切語業隨佛、世尊的智轉;一切意業、世尊的智轉,佛、世尊關於過去的智是無障礙的;佛、世尊關於未來的智是無障礙的;關於現在的智是無障礙的,所有應該被引導推論的之所及即是智之所及;所有智之所及即是應該被引導推論的之所及,應該被引導推論的之終極為智;智之終極為應該被引導推論的,超越應該被引導推論的後智不轉起;超越智後沒有應該被引導推論的之路,這些法是住於互相限制的,如二個盒蓋被完全接觸,下面的盒蓋不越過上面的;上面的盒蓋不越過下面的,是住於互相限制的。[同樣的,]所有應該被引導推論的之所及即是智之所及;所有智之所及即是應該被引導推論的之所及,應該被引導推論的之終極為智;智之終極為應該被引導推論的,超越應該被引導推論的後智不轉起;超越智後沒有應該被引導推論的之路,這些法是住於互相限制的。
  佛、世尊的智在一切法上轉起,一切法為佛、世尊的轉向繫屬、希望繫屬、作意繫屬、生起心繫屬,佛、世尊的智在一切眾生上轉起,世尊知道一切眾生的意向、知道煩惱潛在趨勢、知道行為、知道勝解(志向),了知關於少塵垢的、多塵垢的;利根的、鈍根的;善行相的、惡行相的;易受教的、難受教的;有能力無能力的眾生,包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代都在佛智內遍轉起。
  如凡任何魚、龜乃至包括吞舟大魚在大海內遍轉起,同樣的,包括天的世間、包括魔的世間、包括梵的世間;包括沙門、婆羅門、天、人的世代都在佛智內遍轉起。如凡任何鳥乃至包括威那大子孫的金翅鳥在虛空場域內遍轉起。同樣的,凡那些具備與舍利弗相同慧者他們也在佛智的場域內遍轉起。佛智遍佈、超越天人的慧後住立。
  凡那些賢智的剎帝利們、賢智的婆羅門們、賢智的屋主們、賢智的沙門們、聰敏的作異論者、犀利的破裂者想以慧的姿態行惡見,他們準備問題後來見如來,然後詢問隱藏與隱密的[義理],那些問題被世尊以說明理由談論、回答,而已就近捨棄那些者他們變成世尊的[弟子],那時,世尊在那裡即『以慧』輝耀。世尊這樣以慧眼為有眼者。
  世尊如何以佛眼為有眼者?世尊以佛眼觀察世間時,看見少塵垢的、多塵垢的;利根的、鈍根的;善行相的、惡行相的;易受教的、難受教的;一些住於看見在其他世界的罪過與恐怖的[、另一些不住於看見在其他世界的罪過與恐怖的眾生]。猶如在青蓮池、紅蓮池、白蓮池中,一些青蓮、紅蓮、白蓮生在水中,長在水中,依止於水面下,沈在水下生長;一些青蓮、紅蓮、白蓮生在水中,長在水中,與水面同高而住立;一些青蓮、紅蓮、白蓮生在水中,長在水中,升出水面而住立,不被水染著。同樣的,世尊以佛眼觀察世間時,看見少塵垢的、多塵垢的;利根的、鈍根的;善行相的、惡行相的;易受教的、難受教的;一些住於看見在其他世界的罪過與恐怖的[、另一些不住於看見在其他世界的罪過與恐怖的眾生][DN.14,69第段]。世尊知道:『這個人是貪行者,這個人是瞋行者,這個人是癡行者,這個人是尋行者,這個人是信行者,這個人是智行者。』世尊對貪行者的人說明不淨說。世尊對瞋行者的人告知慈的修習。世尊對癡行者的人使之安頓於背誦、遍問、適時之法的聽聞、適時之法的討論、老師的共住。世尊對尋行者的人告知入出息念。世尊對信行者的人告知能自信的相:佛的善覺、法的善法性、僧團的善實踐與自己的戒。世尊對智行者的人告知毘婆舍那相:無常行相、苦行相、無我行相。
  『如站在岩山山頂,能看見全部的人,
   同樣的,善慧者、一切眼者登上法所成高樓,
   已離愁者,看著陷入愁、被生與老征服的人們。
   請起來吧!英雄!戰場上的勝利者!商隊領導者、無負債者行於世間,
   世尊!請教導法吧!將(會)有了知者的。[DN.14,第70段]』
  世尊這樣以佛眼為有眼者。
  世尊如何以一切眼為有眼者?一切眼被稱為一切知的狀態智。世尊具有、完全具有、到達、完全到達、具足、完全具足、具備一切知的狀態智。
  『對他來說在這裡(這個世界)沒有任何未被看見的,還有不被識知、不能被知道的,
   他證知一切凡存在應被引導推論的,如來因為那樣為一切眼者。[Ps.1,第121段]』
  世尊這樣以一切眼為有眼者。」為有眼者沒為我解答。
  「而直到第三次、天仙,『解答』才被我聽聞」:「『直到第三次佛陀、俱法者解答所問的問題,沒使之行去。』這樣被我學習、這樣被我理解、這樣被我辨別。『天仙』,『世尊是天神與仙人。』為天仙。如『國王出家者被稱為王仙;婆羅門出家者被稱為婆羅門仙,同樣的,世尊是天神與仙人。』為天仙。
  或者,『世尊是出家者。』也為仙人;『大戒蘊之尋求者、追求者、遍尋者』也為仙人;大定蘊……(中略)大慧蘊……大解脫蘊……『大解脫智見蘊之尋求者、追求者、遍尋者』也為仙人;『大闇聚集的碎破之尋求者、追求者、遍尋者』也為仙人;『大顛倒的破壞之尋求者、追求者、遍尋者』也為仙人;大渴愛刺箭的拔出……大見積聚的解開……大慢旗的收起……大造作的平息……大暴流的越度……大負擔的放下……大輪迴輪轉的斷絕……大熱惱的消盡……大焦熱的止息……『使大法幟的立起之尋求者、追求者、遍尋者』也為仙人;諸大念住……諸大正勤……[諸大神足……]諸大根……諸大力……諸大覺支……大八支聖道……『大最高利益之不死、涅槃之尋求者、追求者、遍尋者』也為仙人;『被大權力眾生尋求、追求、遍尋:佛陀在何處?世尊在何處?天神中的天神在何處?人中之牛王在何處?』也為仙人。」為而直到第三次、天仙,「解答」才被我聽聞。
  因為那樣,那位婆羅門說:
  「[像這樣尊者莫額臘闍:]我詢問了釋迦二次,有眼者沒為我解答,
   而直到第三次、天仙,『解答』才被我聽聞。」
  86.這個世間、其它世間,梵天的世間、包括天神的,
   不證知你的見:有名聲喬答摩的。

  「這個世間、其它世間」:「『這個世間』為人的世間。『其它世間』為除了人的世間以外的一切世間。」為這個世間、其它世間。
  「梵天的世間、包括天神的」:「包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代。」為梵天世間、包括天神的。
  「不證知你的見」:「世間不知道你的見、喜歡、愛好、主張、意向、意圖:『這位是這麼見者、這麼喜歡者、這麼愛好者、這麼主張者、這麼意向者、這麼意圖者』,不知道、不見、看不到、不獲得、找不到、不得到。」為不證知你的見。
  「有名聲喬答摩的」:「『世尊是名聲的獲得者。』為有名聲者,或者,『世尊是被恭敬、崇敬、尊敬、尊重者,衣服、施食、住處、病人需要物、醫藥必需品的利得者。』也為有名聲者。」為有名聲喬答摩的。
  因為那樣,那位婆羅門說:
  「這個世間、其它世間,梵天的世間、包括天神的,
   不證知你的見:有名聲喬答摩的。」
  87.這麼卓越的看見者,有需要的以問題到來,
   怎樣觀察世間者,死王看不見?

  「這麼卓越的看見者」:「這麼卓越的看見者、第一的看見者、最勝的看見者、殊勝的看見者、上首的看見者、最上的看見者、無上的看見者。」為這麼卓越的看見者。
  「有需要的以問題到來」:「以問題我有需要地到來……(中略)請你擔起這個負擔。」這樣也是有需要的以問題到來。
  「怎樣觀察世間者」:「怎樣觀察世間者、省察者、衡量者、判斷者、分別者、弄清楚者。」為怎樣觀察世間者。
  「死王看不見」:「死王看不見、看不到、不獲得、找不到、不得到。」為死王看不見。
  因為那樣,那位婆羅門說:
  「這麼卓越的看見者,有需要的以問題到來,
   怎樣觀察世間者,死王看不見?」
  88.請你觀察世間是空的:莫額臘闍!總是具念地,
   拉除我隨見後,這樣能成為度脫死亡者,
   這樣觀察世間者,死神之王看不見。

  「請你觀察世間是空的」:「世間」,地獄的世間、畜生界的世間、惡鬼界的世間、人類的世間、天的世間、蘊的世間、界的世間、處的世間、這個世間、其他的世間、梵天的世間、包括天的[世間]。某位比丘對世尊這麼說[SN.35.82]:「大德!被稱為『世間、世間』,大德!什麼情形被稱為『世間』?」「比丘!『破散』,因此被稱為『世間』。而什麼為『破散』?比丘!眼為破散,色為破散,眼識為破散,眼觸為破散,凡以這眼觸為緣生起的或樂、或苦、或不苦不樂受也都為破散。耳為破散……氣味為破散……(中略)身為破散,所觸為破散……意為破散,法為破散,意識為破散,意觸為破散,凡以這意觸為緣生起的或樂、或苦、或不苦不樂受也都為破散。比丘!『破散』,因此被稱為『世間』。」
  「請你觀察世間是空的」:以二個理由觀察世間是空的:因不被自在轉起的考慮或因空行的認為。怎樣是因不被自在轉起的考慮而觀察世間是空的?在色上的自在得不到,在受上的自在得不到,在想上的自在得不到,在行上的自在得不到,在識上的自在得不到。這被世尊說[SN.22.59]:「比丘們!色是無我。比丘們!因為,如果這個色是我,這個色不會導致疾病,也會在色上得到:『我的色要這樣;我的色不要這樣。』但,比丘們!因為色是無我,因此,色導致疾病,也在色上得不到:『我的色要這樣;我的色不要這樣。』
  比丘們!受是無我。比丘們!因為,如果這個受是我,這個受不會導致疾病,也會在受上得到:『我的受要這樣;我的受不要這樣。』但,比丘們!因為受是無我,因此,受導致疾病,也在受上得不到:『我的受要這樣;我的受不要這樣。』
  比丘們!想是無我。比丘們!因為,如果這個想是我,這個想不會導致疾病,也會在受上得到:『我的想要這樣;我的想不要這樣。』但,比丘們!因為想是無我,因此,想導致疾病,也在想上得不到:『我的想要這樣;我的想不要這樣。』
  比丘們!行是無我。比丘們!因為,如果這個行是我,這個行不會導致疾病,也會在行上得到:『我的行要這樣;我的行不要這樣。』但,比丘們!因為行是無我,因此,行導致疾病,也在行上得不到:『我的行要這樣;我的行不要這樣。』
  比丘們!識是無我。比丘們!因為,如果這個識是我,這個識不會導致疾病,也會在識上得到:『我的識要這樣;我的識不要這樣。』但,比丘們!因為識是無我,因此,識導致疾病,也在識上得不到:『我的識要這樣;我的識不要這樣。』」
  這被世尊說[SN.12.37]:「比丘們!這個身體不是你們的,也不是其他人的,比丘們!這是舊業,應該被看作被造作的、被思所製造的、能被感受的。在那裡,比丘們!有聽聞的聖弟子善如理作意緣起:『像這樣,當這個存在了,則有那個;以這個的生起,則那個生起;當這個不存在了,則沒有那個;以這個的滅,則那個被滅,即:以無明為緣而有行;以行為緣而有識;以識為緣而有名色;以名色為緣而有六處;以六處為緣而有觸;以觸為緣而有受;以受為緣而有渴愛;以渴愛為緣而有取;以取為緣而有有;以有為緣而有生;以生為緣而老、死、愁、悲、苦、憂、絕望生起,這樣是這整個苦蘊的集。
  但就以那無明的無餘褪去與滅而有行滅;以行滅而有識滅;……(中略)以生滅而老、死、愁、悲、苦、憂、絕望被滅,這樣是這整個苦蘊的滅。』」這樣是因不被自在轉起的考慮而觀察世間是空的。
  怎樣是因空行的認為而觀察世間是空的?在色上的堅實得不到,在受上的堅實得不到,在想上的堅實得不到,在行上的堅實得不到,在識上的堅實得不到。色以常之堅實的堅實,或以樂之堅實的堅實,或以我之堅實的堅實,或以常,或以恆久,或以常恆,或以不變易法是非堅實、無堅實、離開堅實的;受……(中略)是非堅實、無堅實、離開堅實的;想……是非堅實、無堅實、離開堅實的;行……是非堅實、無堅實、離開堅實的;識以常之堅實的堅實,或以樂之堅實的堅實,或以我之堅實的堅實,或以常,或以恆久,或以常恆,或以不變易法是非堅實、無堅實、離開堅實的,如蘆葦是非堅實、無堅實、離開堅實的,以及如蓖麻……(中略)以及如優曇鉢是非堅實、無堅實、離開堅實的,以及如謝達卡遮樹是非堅實、無堅實、離開堅實的,以及如緊叔迦樹是非堅實、無堅實、離開堅實的,以及如泡沫團是非堅實、無堅實、離開堅實的,以及如水泡是非堅實、無堅實、離開堅實的,以及如陽燄是非堅實、無堅實、離開堅實的,以及如芭蕉樹幹是非堅實、無堅實、離開堅實的,以及如幻術是非堅實、無堅實、離開堅實的。同樣的,色以常之堅實的堅實,或以樂之堅實的堅實,或以我之堅實的堅實,或以常,或以恆久,或以常恆,或以不變易法是非堅實、無堅實、離開堅實的;受……(中略)是非堅實、無堅實、離開堅實的;想……是非堅實、無堅實、離開堅實的;行……是非堅實、無堅實、離開堅實的;識以常之堅實的堅實,或以樂之堅實的堅實,或以我之堅實的堅實,或以常,或以恆久,或以常恆,或以不變易法是非堅實、無堅實、離開堅實的。這樣是因空行的認為而觀察世間是空的。以這二個理由觀察世間是空的。
  或者,以六個理由觀察世間是空的:眼以我,或以我所,或以常,或以恆久,或以常恆,或以不變易法是空的;耳……(中略)是空的;鼻……是空的;舌……是空的;身……是空的;意以我,或以我所,或以常,或以恆久,或以常恆,或以不變易法是空的;色……(中略)是空的;聲音……是空的;氣味……是空的;味道……是空的;所觸……是空的;法以我,或以我所,或以常,或以恆久,或以常恆,或以不變易法是空的;眼識……(中略)是空的;意識……是空的;眼觸……是空的;意觸……是空的;眼觸所生受……是空的;意觸所生受……是空的;色想……是空的;法想……是空的;色思……是空的;法思……是空的;色的渴愛……是空的;色尋……是空的;色伺……是空的;法伺以我,或以我所,或以常,或以恆久,或以常恆,或以不變易法是空的,這樣以六個理由觀察世間是空的。
  或者,以十個理由觀察世間是空的:色是被捨的、虛偽的、空的、無我的、不實的、殺害者、無有的、不幸的根、有煩惱的、有為的;受……(中略)想……行……識……{死}[趣處]……往生……結生……有(存在) ……輪迴……輪轉是被捨的、虛偽的、空的、無我的、不實的、殺害者、無有的、不幸的根、有煩惱的、有為的,這樣以十個理由觀察世間是空的。
  或者,以十二個理由觀察世間是空的:色不是眾生,不是生命,不是人類,不是學生婆羅門,不是女人,不是男人,不是真我,不是我所,不是我,不是我的,不是任何人,不是任何人的;受……(中略)想……行……識不是眾生,不是生命,不是人類,不是學生婆羅門,不是女人,不是男人,不是真我,不是我所,不是我,不是我的,不是任何人,不是任何人的,這樣以十二個理由觀察世間是空的。
  這被世尊說[SN.22.33]:「比丘們!凡非你們的,你們要捨斷!捨斷了它,必將對你們有長久的利益與安樂。而,比丘們!什麼是非你們的?比丘們!色非你們的,你們要捨斷!捨斷了它,必將對你們有長久的利益與安樂;比丘們!受非你們的,你們要捨斷!捨斷了它,必將對你們有長久的利益與安樂;比丘們!想非你們的,你們要捨斷!捨斷了它,必將對你們有長久的利益與安樂;比丘們!行非你們的,你們要捨斷!捨斷了它,必將對你們有長久的利益與安樂;比丘們!識非你們的,你們要捨斷!捨斷了它,必將對你們有長久的利益與安樂。比丘們!凡非你們的,你們要捨斷!捨斷了它,必將對你們有利益與安樂。比丘們!猶如在這祇樹林中,人們會拿走草、薪木、枝條、樹葉,或燒掉,或依他想的而作,你們會這麼想:『人們拿走我們,或燒掉,或依他想的而作。』嗎?」「不,大德!那是什麼原因呢?大德!因為這不是我,也不是我所。」「同樣的,比丘們!凡非你們的,你們要捨斷!捨斷了它,必將對你們有長久的利益與安樂。而,比丘們!什麼是非你們的?比丘們!色非你們的,你們要捨斷!捨斷了它,必將對你們有長久的利益與安樂;受……(中略)想……行……比丘們!識非你們的,你們要捨斷!捨斷了它,必將對你們有長久的利益與安樂。」
  尊者阿難對世尊這麼說[SN.35.85]:「被稱為:『世間是空、世間是空』,大德!什麼情形被稱為『世間是空』?」「阿難!因為以我或我所是空,因此被稱為『世間是空』。阿難!什麼是以我或我所是空呢?阿難!眼以我或我所是空,色……(中略)是空,眼識……是空,眼觸……是空,凡以這眼觸為緣生起的或樂、或苦、或不苦不樂受也都以我或我所是空,耳……是空,聲音……是空,鼻……是空,氣味……是空,舌……是空,味道……是空,身……是空,所觸……是空,意……是空,法……是空,意識……是空,意觸……是空,凡以這意觸為緣生起的或樂、或苦、或不苦不樂受也都以我或我所是空。阿難!因為以我或我所是空,因此被稱為『世間是空』。」這樣也是觀察世間是空的。
  「純粹是法的生起,純粹是行的相續,
   對如實看見者來說,村長!他沒有恐懼。[Thag.715]」
  「世間同草木,當以慧看見時,[Thag.716]
   不會希求任何其他的:在其他結生處。」
  這樣也是觀察世間是空的。
  這被世尊說[SN.35.246]:「同樣的,比丘們!比丘探尋色,直到所有色的趣處之所及;探尋受,直到所有受的趣處之所及;探尋想,直到所有想的趣處之所及;探尋行,直到所有行的趣處之所及;探尋識,直到所有識的趣處之所及,當他探尋色,直到所有色的趣處之所及;探尋受……(中略)想……行……探尋識,直到所有識的趣處之所及時,凡那『我』,或『我的』,或『我是』者,對他來說,都不存在了。」這樣也是觀察世間是空的。
  「請你觀察世間是空的」:「世間是空的,請你觀察、請你省察、請你看到、請你衡量、請你判斷、請你分別、請你弄清楚。」為請你觀察世間是空的。
  「莫額臘闍!總是具念地」:「『莫額臘闍』,世尊以名字稱呼那位婆羅門。『總是』,一切時候……(中略)老年期。『具念地(的)』,以四種方式為具念的:當修習在身上隨觀身念住時為具念的……(中略)他被稱為具念的。」為莫額臘闍!總是具念地。
  「拉除我隨見後」:「我隨見」被稱為二十個依處的有身見。這裡,未聽聞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,受……(中略)想……行……認為識是我,或我擁有識,或識在我中,或我在識中[SN.22.1],凡像這樣的見、惡見、叢林之見、荒漠之見、歪曲之見、動搖之見、結縛之見的緊握、接受、執持、執取,邪道、邪路、邪性、外道的所依處,顛倒(vipariyesa)的緊握、顛倒(viparīta)的緊握、顛倒(vipallāsa)的緊握、邪惡的緊握、「在非真實的上[視]為真實的」的緊握,所有來到六十二惡見之所及,這是我隨見。「拉除我隨見後」:「我隨見拉除後、根除後、拉出後、取出後、除去後、完全除去後、捨斷後、驅離後、作終結後、使之走到不存在後。」為拉除我隨見後。
  「這樣能成為度脫死亡者」:「這樣你能度脫死亡,你也能度脫衰老,你也能度脫死,你能超越、你能通過、你能越過、你能克服。」為這樣能成為度脫死亡者。
  「這樣觀察世間者」:「這樣觀察、省察、衡量、判斷、分別、弄清楚世間者。」為這樣觀察世間者。
  「死神之王看不見」:「死亡是死神之王;魔也是死神之王;死也是死神之王。『看不見』,死神之王看不見、看不到、不獲得、找不到、不得到。這被世尊說[≈MN.25]:比丘們!猶如住林野的鹿在林野、森林中當行走時安心地走,安心地站,安心地坐,安心地躺臥,那是什麼原因呢?比丘們!那是兇暴者不可到達的領域。同樣的,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,比丘們!這被稱為比丘令魔盲目,殺害魔的眼睛後,波旬進入看不見與無足的狀態。
  再者,比丘們!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……(中略)第三禪……進入後住於[不苦不樂,由平靜而念遍淨的]第四禪,比丘們!這被稱為比丘令魔盲目,殺害魔的眼睛後,波旬進入看不見與無足的狀態。
  再者,比丘們!比丘以一切色想的超越,以有對想的滅沒,以不作意種種想[而知]:『虛空是無邊的』,進入後住於虛空無邊處,比丘們!這被稱為比丘令魔盲目,殺害魔的眼睛後,波旬進入看不見與無足的狀態。
  再者,比丘們!比丘超越一切虛空無邊處後[而知]:『識是無邊的』,進入後住於識無邊處……(中略)。
  再者,比丘們!比丘超越一切識無邊處後[而知]:『什麼都沒有』,進入後住於無所有處……(中略)。
  再者,比丘們!比丘超越一切無所有處後,進入後住於非想非非想處……(中略)。
  再者,比丘們!比丘超越一切非想非非想處後,進入後住於想受滅,以慧見後,他的諸煩惱被滅盡,比丘們!這被稱為比丘令魔盲目,殺害魔的眼睛後,波旬進入看不見與無足的狀態,度脫對世間的執著。』他安心地走,安心地站,安心地坐,安心地躺臥,那是什麼原因呢?對波旬來說比丘是不可到達的領域。」為死神之王看不見。
  因為那樣,世尊說:
  「請你觀察世間是空的:莫額臘闍!總是具念地,
   拉除我隨見後,這樣能成為度脫死亡者,
   這樣觀察世間者,死神之王看不見。」
  在偈頌結束同時……(中略)「大德!世尊是我的老師,我是弟子。」
  莫額臘闍學生婆羅門所問的說明第十五[已完成]。

摘記:
 1.觀察世間是空的(我或我所空,SA.232/SN.35.85)證解脫。
 2.以二個理由觀察世間是空的:因不被自在轉起(無我)的考慮或因空行(無堅實)的認為。
 10/23/2020 15:51
15. Mogharājamāṇavapucchāniddeso
  85.Dvāhaṃsakkaṃ apucchissaṃ, [iccāyasmā mogharājā]
  Na me byākāsi cakkhumā;
  Yāvatatiyañca devīsi[devisi (syā.)], byākarotīti me sutaṃ.
  Dvāhaṃ sakkaṃ apucchissanti so brāhmaṇo dvikkhattuṃ buddhaṃ bhagavantaṃ pañhaṃ apucchi. Tassa bhagavā pañhaṃ puṭṭho na byākāsi – ‘‘tadantarā [cakkhusamanantarā (syā.)] imassa brāhmaṇassa indriyaparipāko bhavissatī’’ti. Sakkanti sakko. Bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhanaṃ. Imehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko. Dvāhaṃ sakkaṃ apucchissanti dvāhaṃ sakkaṃ apucchissaṃ ayācissaṃ ajjhesissaṃ pasādayissanti – dvāhaṃ sakkaṃ apucchissaṃ.
  Iccāyasmā mogharājāti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ…pe… mogharājāti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā mogharājā.
  Na me byākāsi cakkhumāti. Na me byākāsīti na me byākāsi na ācikkhi na desesi na paññapesi na paṭṭhapesi na vivari na vibhaji na uttānīakāsi na pakāsesi. Cakkhumāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi [dibbena cakkhunāpi (ka.)] cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā.
  Kathaṃ bhagavā maṃsacakkhunāpi cakkhumā? Maṃsacakkhumhi bhagavato pañca vaṇṇā saṃvijjanti – nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo. Yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ [ummārapupphasamānaṃ (syā.) mahāni. 156]. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ siniddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ [aḷāriṭṭhakasamānaṃ (syā.)]. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ. Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca . Yadā hi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato [atthaṅgamito (syā. ka.)] hoti; kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho [akālamegho (syā. ka.) passa mahāni. 156] abbhuṭṭhito hoti. Evarūpe caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekaṃ ce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya, taṃyeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikaṃ maṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi cakkhumā.
  Kathaṃ bhagavā dibbena cakkhunāpi cakkhumā? Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe; sugate duggate yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. Ākaṅkhamāno ca bhagavā ekampi lokadhātuṃ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi lokadhātuyo passeyya, tiṃsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuyo passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi [tisahassiṃ mahāsahassampi (ka.)] lokadhātuṃ passeyya, yāvatakaṃ vā [yāvatā (sī. ka.)] pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi cakkhumā.
  Kathaṃ bhagavā paññācakkhunāpi cakkhumā? Bhagavā mahāpañño puthupañño javanapañño hāsapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhidappatto catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā nijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā asañjātassa maggassa sañjanetā anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā.
  So hi bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī [dhammasāmi (syā. ka.)] tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ [aphusitaṃ (syā. ka.)] paññāya. Atītaṃ anāgataṃ paccuppannaṃ [atītānāgatapaccuppannaṃ (syā.)] upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ [atthi dhammaṃ jānitabbaṃ (ka.)] attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā [paramattho vā attho (ka.)], sabbaṃ taṃ anto buddhañāṇe parivattati.
  Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ vacīkammaṃ ñāṇānuparivatti, sabbaṃ manokammaṃ ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate appaṭihataṃ ñāṇaṃ, paccuppanne appaṭihataṃ ñāṇaṃ, yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammāphusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā.
  Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesañca sattānaṃ bhagavā āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte jānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.
  Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ [timitipiṅgalaṃ (ka.)] upādāya antomahāsamudde parivattanti, evameva sadevako loko samārako loko sabrahmako loko sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti, evameva yepi te sāriputtasamā paññāya samannāgatā tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati.
  Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā [te bhindantā (syā. ka.)] maññe caranti paññāgatena diṭṭhigatāni, te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni. Kathitā visajjitā ca te pañhā bhagavatā [bhagavato (ka.)] honti niddiṭṭhakāraṇā. Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati – yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi cakkhumā.
  Kathaṃ bhagavā buddhacakkhunāpi cakkhumā? Bhagavā buddhacakkhunā lokaṃ volokento [olokento (ka.)] addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino [para … dassāvine (ka.)] viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni [antonimmuggaposīni (ka.)], appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma tiṭṭhanti anupalittāni udakena; evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante. Jānāti bhagavā – ‘‘ayaṃ puggalo rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito, ayaṃ vitakkacarito, ayaṃ saddhācarito, ayaṃ ñāṇacarito’’ti. Rāgacaritassa bhagavā puggalassa asubhakathaṃ katheti; dosacaritassa bhagavā puggalassa mettābhāvanaṃ ācikkhati; mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṃvāse niveseti; vitakkacaritassa bhagavā puggalassa ānāpānassatiṃ ācikkhati; saddhācaritassa bhagavā puggalassa pasādanīyaṃ nimittaṃ ācikkhati buddhasubodhiṃ [buddhasubuddhataṃ (ka.)] dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca; attano ñāṇacaritassa bhagavā puggalassa vipassanānimittaṃ ācikkhati aniccākāraṃ dukkhākāraṃ anattākāraṃ.
  ‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;
  Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;
  Sokāvatiṇṇaṃ [sokāvakiṇṇaṃ (syā.)] janatamapetasoko, avekkhassu jātijarābhibhūta’’nti.
  Evaṃ bhagavā buddhacakkhunāpi cakkhumā.
  Kathaṃ bhagavā samantacakkhunāpi cakkhumā? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.
  ‘‘Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;
  Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti.
  Evaṃ bhagavā samantacakkhunāpi cakkhumāti – na me byākāsi cakkhumā.
  Yāvatatiyañca devīsi, byākarotīti me sutanti yāvatatiyaṃ buddho sahadhammikaṃ pañhaṃ puṭṭho byākaroti no saṃsāretīti [sampāyatīti (syā.)] – evaṃ mayā uggahitaṃ, evaṃ mayā upadhāritaṃ, evaṃ mayā upalakkhitaṃ. Devīsīti bhagavā ceva isi cāti – devīsi. Yathā rājā pabbajitā vuccanti rājisayo, brāhmaṇā pabbajitā vuccanti brāhmaṇisayo, evameva bhagavā devo ceva isi cāti – devīsi.
  Atha vā, bhagavā pabbajitotipi isi. Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesītipi isi. Mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesītipi isi. Mahato tamokāyassa padālanaṃ esī gavesī pariyesītipi isi. Mahato vipallāsassa pabhedanaṃ esī gavesī pariyesītipi isi. Mahato taṇhāsallassa abbahanaṃ… mahato diṭṭhisaṅghāṭassa viniveṭhanaṃ… mahato mānaddhajassa papātanaṃ… mahato abhisaṅkhārassa vūpasamaṃ… mahato oghassa nittharaṇaṃ… mahato bhārassa nikkhepanaṃ… mahato saṃsāravaṭṭassa upacchedaṃ… mahato santāpassa nibbāpanaṃ… mahato pariḷāhassa paṭippassaddhiṃ… mahato dhammaddhajassa ussāpanaṃ esī gavesī pariyesītipi isi. Mahante satipaṭṭhāne… mahante sammappadhāne… mahantāni indriyāni… mahantāni balāni… mahante bojjhaṅge… mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ… mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesītipi isi. Mahesakkhehi vā sattehi esito gavesito pariyesito – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho’’tipi isīti – yāvatatiyañca devīsi byākarotīti me sutaṃ. Tenāha so brāhmaṇo –
  ‘‘Dvāhaṃ sakkaṃ apucchissaṃ, [iccāyasmā mogharājā]
  Na me byākāsi cakkhumā;
  Yāvatatiyañca devīsi, byākarotīti me suta’’nti.
  86.Ayaṃ loko paro loko, brahmaloko sadevako;
  Diṭṭhiṃ te nābhijānāti, gotamassa yasassino.
  Ayaṃ loko paro lokoti. Ayaṃ lokoti manussaloko. Paro lokoti manussalokaṃ ṭhapetvā sabbo paro lokoti – ayaṃ loko paro loko.
  Brahmaloko sadevakoti sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussāti – brahmaloko sadevako.
  Diṭṭhiṃ te nābhijānātīti tuyhaṃ diṭṭhiṃ khantiṃ ruciṃ laddhiṃ ajjhāsayaṃ adhippāyaṃ loko na jānāti – ‘‘ayaṃ evaṃdiṭṭhiko evaṃkhantiko evaṃruciko evaṃladdhiko evaṃajjhāsayo evaṃadhippāyo’’ti na jānāti na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – diṭṭhiṃ te nābhijānāti.
  Gotamassa yasassinoti bhagavā yasappattoti yasassī. Atha vā, bhagavā sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānantipi yasassīti – gotamassa yassino. Tenāha so brāhmaṇo –
  ‘‘Ayaṃ loko paro loko, brahmaloko sadevako;
  Diṭṭhiṃ te nābhijānāti, gotamassa yasassino’’ti.
  87.Evaṃabhikkantadassāviṃ, atthi pañhena āgamaṃ;
  Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passati.
  Evaṃ abhikkantadassāvinti evaṃ abhikkantadassāviṃ aggadassāviṃ seṭṭhadassāviṃ viseṭṭhadassāviṃ pāmokkhadassāviṃ uttamadassāviṃ paramadassāvinti – evaṃ abhikkantadassāviṃ.
  Atthi pañhena āgamanti pañhena atthiko āgatomhi…pe… vahassetaṃ bhāranti, evampi atthi pañhena āgamaṃ.
  Kathaṃ lokaṃ avekkhantanti kathaṃ lokaṃ avekkhantaṃ paccavekkhantaṃ tulayantaṃ tīrayantaṃ vibhāvayantaṃ vibhūtaṃ karontanti – kathaṃ lokaṃ avekkhantaṃ.
  Maccurājā na passatīti maccurājā na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – maccurājā na passati. Tenāha so brāhmaṇo –
  ‘‘Evaṃ abhikkantadassāviṃ, atthi pañhena āgamaṃ;
  Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.
  88.Suññatolokaṃ avekkhassu, mogharāja sadā sato;
  Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;
  Evaṃ lokaṃ avekkhantaṃ, maccurājā na passati.
  Suññatolokaṃ avekkhassūti. Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko sadevako [sadevako loko (ka.)]. Aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘loko lokoti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī’’ti? ‘‘Lujjatīti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho bhikkhu lujjati, rūpā lujjanti, cakkhuviñāṇaṃ lujjati, cakkhusamphasso lujjati, yampidaṃ [yamidaṃ (ka.) passa saṃ. ni. 4.82] cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati; sotaṃ lujjati, gandhā lujjanti…pe… kāyo lujjati , phoṭṭhabbā lujjanti; mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. Lujjatīti kho, bhikkhu, tasmā lokoti vuccati’’.
  Suññato lokaṃ avekkhassūti dvīhi kāraṇehi suññato lokaṃ avekkhati – avasiyapavattasallakkhaṇavasena [avassiyapavatta … (syā.)] vā tucchasaṅkhārasamanupassanāvasena vā. Kathaṃ avasiyapavattasallakkhaṇavasena suññato lokaṃ avekkhati? Rūpe vaso na labbhati, vedanāya vaso na labbhati, saññāya vaso na labbhati, saṅkhāresu vaso na labbhati, viññāṇe vaso na labbhati. Vuttañhetaṃ bhagavatā [passa saṃ. ni. 3.59] – ‘‘rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya; labbhetha ca rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati na ca labbhati rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.
  ‘‘Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya; labbhetha ca vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.
  ‘‘Saññā anattā. Saññā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ saññā ābādhāya saṃvatteyya; labbhetha ca saññāya – ‘evaṃ me saññā hotu, evaṃ me saññā mā ahosī’ti. Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṃvattati, na ca labbhati saññāya – ‘evaṃ me saññā hotu, evaṃ me saññā mā ahosī’ti.
  ‘‘Saṅkhārā anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ; labbhetha ca saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti. Yasmā ca kho, bhikkhave , saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti.
  ‘‘Viññāṇaṃ anattā. Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya; labbhetha ca viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’’’ti.
  Vuttañhetaṃ bhagavatā – ‘‘nāyaṃ, bhikkhave, kāyo tumhākaṃ, napi aññesaṃ [paresaṃ (syā.) passa saṃ. ni. 2.37]. Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ. Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – evametassa kevalassa dukkhakkhandhassa samudayo hoti’’’.
  ‘‘Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho …pe… jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti , evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Evaṃ avasiyapavattasallakkhaṇavasena suññato lokaṃ avekkhati.
  Kathaṃ tucchasaṅkhārasamanupassanāvasena suññato lokaṃ avekkhati? Rūpe sāro na labbhati, vedanāya sāro na labbhati, saññāya sāro na labbhati, saṅkhāresu sāro na labbhati, viññāṇe sāro na labbhati; rūpaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā assārā nissārā sārāpagatā…pe… saññā assārā nissārā sārāpagatā… saṅkhārā assārā nissārā sārāpagatā… viññāṇaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yathā naḷo assāro nissāro sārāpagato, yathā ca eraṇḍo…pe… yathā ca udumbaro assāro nissāro sārāpagato, yathā ca setagaccho [setavaccho (ka.)] assāro nissāro sārāpagato, yathā ca pālibhaddako [pāḷibhaddako (ka.)] assāro nissāro sārāpagato, yathā ca pheṇapiṇḍo [pheṇupiṇḍo (syā.)] assāro nissāro sārāpagato, yathā ca udakapubbuḷaṃ [pubbulakaṃ (syā.)] assāraṃ nissāraṃ sārāpagataṃ, yathā ca marīci assārā nissārā sārāpagatā, yathā kadalikkhandho assāro nissāro sārāpagato, yathā māyā assārā nissārā sārāpagatā – evameva rūpaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā assārā nissārā sārāpagatā…pe… saññā assārā nissārā sārāpagatā… saṅkhārā assārā nissārā sārāpagatā… viññāṇaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Evaṃ tucchasaṅkhārasamanupassanāvasena suññato lokaṃ avekkhati. Imehi dvīhi kāraṇehi suññato lokaṃ avekkhati.
  Api ca, chahākārehi suññato lokaṃ avekkhati. Cakkhu suññaṃ [syā. … potthake imasmiṃ ṭhāne aññathā dissati] attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Rūpā suññā…pe… saddā suññā… gandhā suññā… rasā suññā… phoṭṭhabbā suññā… dhammā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā . Cakkhuviññāṇaṃ suññaṃ…pe… manoviññāṇaṃ suññaṃ… cakkhusamphasso suñño … manosamphasso suñño… cakkhusamphassajā vedanā suññā… manosamphassajā vedanā suññā… rūpasaññā suññā… dhammasaññā suññā… rūpasañcetanā suññā… dhammasañcetanā suññā… rūpataṇhā suññā… rūpavitakko suñño… rūpavicāro suñño… dhammavicāro suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Evaṃ chahākārehi suññato lokaṃ avekkhati.
  Api ca, dasahākārehi suññato lokaṃ avekkhati. Rūpaṃ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cutiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāravaṭṭaṃ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato. Evaṃ dasahākārehi suññato lokaṃ avekkhati.
  Api ca, dvādasahākārehi suññato lokaṃ avekkhati. Rūpaṃ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṃ nāhaṃ na mama na koci na kassaci; vedanā…pe… saññā… saṅkhārā… viññāṇaṃ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṃ nāhaṃ na mama na koci na kassaci. Evaṃ dvādasahākārehi suññato lokaṃ avekkhati.
  Vuttañhetaṃ bhagavatā – ‘‘yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave, na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṃ; te pajahatha. Te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. Viññāṇaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Seyyathāpi [taṃ kiṃ maññatha (syā. ka.) passa saṃ. ni. 3.33], bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’ti? ‘No hetaṃ, bhante’. ‘Taṃ kissa hetu’? ‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’ti. Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Evampi suññato lokaṃ avekkhati.
  Āyasmā ānando bhagavantaṃ etadavoca – ‘‘‘suñño [suññato (ka.) passa saṃ. ni. 4.85] loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī’’ti? ‘‘Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccati. Kiñcānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā…pe… cakkhuviññāṇaṃ suññaṃ… cakkhusamphasso suñño… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Sotaṃ suññaṃ… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño … phoṭṭhabbā suññā… mano suñño… dhammā suññā… manoviññāṇaṃ suññaṃ… manosamphasso suñño… yampidaṃ suññaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī’’ti. Evampi suññato lokaṃ avekkhati.
  ‘‘Suddhaṃ dhammasamuppādaṃ, suddhasaṅkhārasantatiṃ;
  Passantassa yathābhūtaṃ, na bhayaṃ hoti gāmaṇi.
  ‘‘Tiṇakaṭṭhasamaṃ lokaṃ, yadā paññāya passati;
  Nāññaṃ [na aññaṃ (sī. syā. ka.)] patthayate kiñci, aññatrappaṭisandhiyā’’ti.
  Evampi suññato lokaṃ avekkhati.
  Vuttañhetaṃ bhagavatā [passa saṃ. ni. 4.246] – ‘‘evameva kho, bhikkhave, bhikkhu rūpaṃ samannesati yāvatā rūpassa gati, vedanaṃ samannesati yāvatā vedanāya gati, saññaṃ samannesati yāvatā saññāya gati, saṅkhāre samannesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samannesati yāvatā viññāṇassa gati . Tassa rūpaṃ [tassa bhikkhuno rūpaṃ (syā.)] samannesato yāvatā rūpassa gati, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ samannesato yāvatā viññāṇassa gati, yampissa taṃ hoti ahanti vā mamanti vā asmīti vā, tampi tassa na hotī’’ti. Evampi suññato lokaṃ avekkhati.
  Suññato lokaṃ avekkhassūti suññato lokaṃ avekkhassu paccavekkhassu dakkhassu tulehi tīrehi vibhāvehi vibhūtaṃ karohīti – suññato lokaṃ avekkhassu.
  Mogharāja sadā satoti. Mogharājāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Sadāti sabbakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – mogharāja sadā sato.
  Attānudiṭṭhiṃ ūhaccāti attānudiṭṭhi vuccati vīsativatthukā sakkāyadiṭṭhi. Idha 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, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni, ayaṃ attānudiṭṭhi. Attānudiṭṭhiṃ ūhaccāti attānudiṭṭhiṃ ūhacca samūhacca [uhacca samuhacca (ka.) saddanītiyā pana sameti] uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – attānudiṭṭhiṃ ūhacca.
  Evaṃ maccutaro siyāti evaṃ maccupi tareyyāsi, jarāpi tareyyāsi, maraṇampi tareyyāsi uttareyyāsi patareyyāsi samatikkameyyāsi vītivatteyyāsīti – evaṃ maccutaro siyā.
  Evaṃlokaṃ avekkhantanti evaṃ lokaṃ avekkhantaṃ paccavekkhantaṃ tulayantaṃ tīrayantaṃ vibhāvayantaṃ vibhūtaṃ karontanti – evaṃ lokaṃ avekkhantaṃ.
  Maccurājā na passatīti maccupi maccurājā, māropi maccurājā, maraṇampi maccurājā. Na passatīti maccurājā na passatī na dakkhati nādhigacchati na vindati na paṭilabhati. Vuttañhetaṃ bhagavatā – ‘‘seyyathāpi, bhikkhave, āraññiko migo araññe pavane caramāno vissattho gacchati vissattho [vissaṭṭho (ka.)] tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato [anāpātagato (ka.)], bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi [antamakāsi (ka.) passa ma. ni. 1.271] māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.
  ‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.
  ‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.
  ‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati…pe….
  ‘‘Puna caparaṃ, bhikkhave, sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati…pe….
  ‘‘Puna caparaṃ, bhikkhave, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati…pe….
  ‘‘Puna caparaṃ, bhikkhave, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato, tiṇṇo loke visattika’nti. So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato bhikkhu pāpimato’’ti – maccurājā na passati. Tenāha bhagavā –
  ‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;
  Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;
  Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.
  Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.
  Mogharājamāṇavapucchāniddeso pannarasamo.
註解