經號:   
   (SN.46.54 更新)
相應部46相應54經/慈俱行經(覺支相應/大篇/修多羅)(莊春江譯)
  有一次世尊住在拘利國名叫哈利達瓦沙的拘利族人城鎮。
  那時,眾多比丘在午前時穿好衣服後,取衣鉢,為了托鉢進入哈利達瓦沙。
  那時,那些比丘這麼想:
  「在哈利達瓦沙為了托鉢而行還太早,讓我們前往其他外道遊行者們的園林。」
  那時,那些比丘前往其他外道遊行者們的園林。抵達後,與那些其他外道遊行者相互歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,那些其他外道遊行者對那些比丘這麼說:
  「道友們沙門喬達摩對弟子們教導這樣的法:『來!比丘們!你們捨斷心的隨雜染慧的減弱五蓋後,以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與慈俱行之心,以廣大、出眾、無量、無怨恨、無惡意之心遍滿全部世間後而住。
  以與悲俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,與悲俱行之心,以廣大、出眾、無量、無怨恨、無惡意之心遍滿全部世間後而住。
  以與喜悅俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,與喜悅俱行之心,以廣大、出眾、無量、無怨恨、無惡意之心遍滿全部世間後而住。
  以與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,與平靜俱行之心,以廣大、出眾、無量、無怨恨、無惡意之心遍滿全部世間後而住。』
  道友們!我們也對弟子們教導這樣的法:『來!學友們!你們捨斷心的隨雜染、慧的減弱之五蓋後,以與慈俱行之心遍滿一方後而住,……(中略)與悲俱行之心……(中略)與喜悅俱行之心……(中略)與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,與平靜俱行之心,以廣大、出眾、無量、無怨恨、無惡意之心遍滿全部世間後而住。』
  道友們!這裡,沙門喬達摩與我們,有什麼高下,有什麼不同,有什麼差別呢?即:在說法與說法上,在教示與教示上。」
  那時,那些比丘們對那些其他外道遊行者的所說,既不歡喜,也沒苛責。不歡喜,沒苛責後,站起來離開[,心想]:
  「我們在世尊面前必能了知這所說的義理。」
  那時,那些比丘在哈利達瓦沙為了托鉢而行後,食畢,從施食處返回,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!這裡,我們在午前時穿好衣服後,取衣鉢,為了托鉢進入哈利達瓦沙。大德!我們這麼想:『在哈利達瓦沙為了托鉢而行還太早,讓我們前往其他外道遊行者們的園林。』大德!那時,我們前往其他外道遊行者們的園林。抵達後,與那些其他外道遊行者相互歡迎。歡迎與寒暄後,在一旁坐下。大德!在一旁坐好後,那些其他外道遊行者對我們這麼說:『道友們!沙門喬達摩對弟子們教導這樣的法:「來!比丘們!你們捨斷心的隨雜染、慧的減弱之五蓋後,以與慈俱行之心遍滿一方後而住,……(中略)與悲俱行之心……(中略)與喜悅俱行之心……(中略)與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,與平靜俱行之心,以廣大、出眾、無量、無怨恨、無惡意之心遍滿全部世間後而住。」我們也對弟子們教導這樣的法:「來!學友們!你們捨斷心的隨雜染、慧的減弱之五蓋後,以與慈俱行之心遍滿一方後而住,……(中略)與悲俱行之心……(中略)與喜悅俱行之心……(中略)與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,與平靜俱行之心,以廣大、出眾、無量、無怨恨、無惡意之心遍滿全部世間後而住。」道友們!這裡,沙門喬達摩與我們,有什麼高下,有什麼不同,有什麼差別呢?即:在說法與說法上,在教示與教示上。』大德!那時,我們對那些其他外道遊行者的所說,既不歡喜,也沒苛責。不歡喜,沒苛責後,站起來離開[,心想]:『我們在世尊面前必能了知這所說的義理。』」
  「比丘們!當其他外道遊行者們這麼說時,應該能這麼回答:『但,道友們!如何以慈的已修習心解脫什麼是其所趣?什麼是其最勝?什麼是其果?什麼是其完結
  又,道友們!如何以悲的已修習而心解脫?什麼是其所趣?什麼是其最勝?什麼是其果?什麼是其完結?
  又,道友們!如何以喜悅的已修習而心解脫?什麼是其所趣?什麼是其最勝?什麼是其果?什麼是其完結?
  又,道友們!如何以平靜的已修習而心解脫?什麼是其所趣?什麼是其最勝?什麼是其果?什麼是其完結?』
  比丘們!當被這麼問時,其他外道遊行者必不能解答,且更會遭到惱害,那是什麼原因呢?比丘們!正如那不在[感官的]境域中
  比丘們!我不見在這包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,除了如來或如來的弟子或從他們聽聞以外,對這些問題能以解答使心滿意者。
  而,比丘們!如何以慈的已修習而心解脫?什麼是其所趣?什麼是其最勝?什麼是其果?什麼是其完結?比丘們!這裡,比丘依止遠離、依止離貪、依止滅、捨棄的圓熟與慈俱行修習念覺支……(中略)依止遠離、依止離貪、依止滅、捨棄的圓熟,與慈俱行修習平靜覺支,如果他希望『願在不厭逆上住於厭逆想』,在那裡,他住於厭逆想;如果他希望『願在厭逆上住於不厭逆想』,在那裡,他住於不厭逆想;如果他希望『願在不厭逆與厭逆上都住於厭逆想』,在那裡,他住於厭逆想;如果他希望『願在厭逆與不厭逆上都住於不厭逆想』,在那裡,他住於不厭逆想;如果他希望『願在不厭逆與厭逆兩者上都避免後,住於平靜,具念、正知』,在那裡,他住於平靜,具念、正知,或者,進入後住於清淨的解脫,比丘們!這裡,對未通達更上解脫的有慧比丘,我說慈心解脫以清淨為最勝
  而,比丘們!如何以悲的已修習而心解脫?什麼是其所趣?什麼是其最勝?什麼是其果?什麼是其完結?比丘們!這裡,比丘依止遠離、依止離貪、依止滅、捨棄的圓熟,與悲俱行修習念覺支……(中略)依止遠離、依止離貪、依止滅、捨棄的圓熟,與悲俱行修習平靜覺支,如果他希望『願在不厭逆上住於厭逆想』,在那裡,他住於厭逆想;……(中略)如果他希望『願在不厭逆與厭逆兩者上都避免後,住於平靜,具念、正知』,在那裡,他住於平靜,具念、正知,或者,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!這裡,對未通達更上解脫的有慧比丘,我說悲心解脫者以虛空無邊處為最勝。
  而,比丘們!如何以喜悅的已修習而心解脫?什麼是其所趣?什麼是其最勝?什麼是其果?什麼是其完結?比丘們!這裡,比丘依止遠離、依止離貪、依止滅、捨棄的圓熟,與喜悅俱行修習念覺支……(中略)依止遠離、依止離貪、依止滅、捨棄的圓熟,與喜悅俱行修習平靜覺支,如果他希望『願在不厭逆上住於厭逆想』,在那裡,他住於厭逆想;……(中略)如果他希望『願在不厭逆與厭逆兩者上都避免後,住於平靜,具念、正知』,在那裡,他住於平靜,具念、正知,或者,以一切虛空無邊處的超越[而知]:『識是無邊的』,進入後住於識無邊處,比丘們!這裡,對未通達更上解脫的有慧比丘,我說喜悅心解脫者以識無邊處為最勝。
  而,比丘們!如何以平靜的已修習而心解脫?什麼是其所趣?什麼是其最勝?什麼是其果?什麼是其完結?比丘們!這裡,比丘依止遠離、依止離貪、依止滅、捨棄的圓熟,與平靜俱行修習念覺支……(中略)依止遠離、依止離貪、依止滅、捨棄的圓熟,與平靜俱行修習平靜覺支,如果他希望『願在不厭逆上住於厭逆想』,在那裡,他住於厭逆想;如果他希望『願在厭逆上住於不厭逆想』,在那裡,他住於不厭逆想;如果他希望『願在不厭逆與厭逆上都住於厭逆想』,在那裡,他住於厭逆想;如果他希望『願在厭逆與不厭逆上都住於不厭逆想』,在那裡,他住於不厭逆想;如果他希望『願在不厭逆與厭逆兩者上都避免後,住於平靜,具念、正知』,在那裡,他住於平靜,具念、正知,或者,以一切識無邊處的超越[而知]:『什麼都沒有』,進入後住於無所有處,比丘們!這裡,對未通達更上解脫的有慧比丘,我說平靜心解脫者以無所有處為最勝。」
SN.46.54/(4) Mettāsahagatasuttaṃ
   235. Ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasanaṃ piṇḍāya pavisiṃsu Atha kho tesaṃ bhikkhūnaṃ etadahosi – “atippago kho tāva haliddavasane piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.
   Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ–
   “Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti– ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha. Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’”ti.
   “Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema– ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha …pe… karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ– dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?
   Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu– “bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti. Atha kho te bhikkhū haliddavasane piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –
   “Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasane piṇḍāya pavisimha. Tesaṃ no, bhante, amhākaṃ etadahosi– ‘atippago kho tāva haliddavasane piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’”ti.
   “Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ–
   “Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti– ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha …pe… karuṇāsahagatena cetasā muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’”ti.
   “Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema– ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha …pe… karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ, dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?
   Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha– ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’ti.
   “Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā– ‘kathaṃ bhāvitā panāvuso, mettācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Kathaṃ bhāvitā panāvuso, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Kathaṃ bhāvitā panāvuso, muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Kathaṃ bhāvitā panāvuso, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā’”ti? Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. “Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā”.
   “Kathaṃ bhāvitā ca, bhikkhave, mettācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu mettāsahagataṃ satisambojjhaṅgaṃ bhāveti …pe… mettāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako ca tattha viharati sato sampajāno, subhaṃ vā kho pana vimokkhaṃ upasampajja viharati. Subhaparamāhaṃ, bhikkhave, mettācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.
   “Kathaṃ bhāvitā ca, bhikkhave, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu karuṇāsahagataṃ satisambojjhaṅgaṃ bhāveti …pe… karuṇāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati …pe… sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ākāsānañcāyatanaparamāhaṃ bhikkhave, karuṇācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.
   “Kathaṃ bhāvitā ca, bhikkhave, muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu muditāsahagataṃ satisambojjhaṅgaṃ bhāveti …pe… muditāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati …pe… sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.
   “Kathaṃ bhāvitā ca, bhikkhave, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu upekkhāsahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ …pe… upekkhāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Sabbaso vā pana viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato”ti. Catutthaṃ.
漢巴經文比對(莊春江作):
  「四念處(SA.743)」後接「心與慈俱」四無量之內容,標題與內容不相應。菩提比丘長老解說,本經將四梵住(四無量心)與七覺支連結是不常見的(unusual),就其動力(momentum)而言,四梵住導向往生梵天,而非涅槃,但當整合入佛陀的道(Buddha's path)結構中時,它們能產生足夠的定力(《顯揚真義》說三種禪,three jhānas)成為毘婆舍那的基礎而轉向正覺。
  「於淨最勝(SA.743)」,南傳作「以清淨為最勝」(Subhaparamāhaṃ),菩提比丘長老英譯為「以美的東西為其頂點」(has the beautiful as its culmination),並解說,這是對以慈心修色界禪而無法證入解脫者來說的。尼柯耶中並無明確地說明[四]梵住相當於第幾禪,但有許多地方說到[四]梵住是往生梵天或色界的方法,因此《顯揚真義》被迫辛苦地解說本經令人費解的各個梵住(meditation subject)到達無色界之「上限」(upper limit)。摘要來說(i)住於慈心者容易將心運用在「淨色遍處」(a beautiful colour kasiṇa),迅速達到該清淨色遍處的「清淨解脫」。(ii)住於悲心者理解到色的過患,因而脫離色,修習空無邊處。(iii)住於利他喜悅者「理解眾生的喜悅識」(apprehends the joyful consciousness of beings),因而容易進入識無邊處。(iv)住於平靜(捨)者熟練於轉移苦與樂,因而容易轉移到缺乏任何具體的實體的無所有處。
  「什麼是其所趣」(kiṃgatikā hoti),菩提比丘長老英譯為「什麼是其到達地」(What does it have as its destination)。
  「什麼是其完結」(kiṃpariyosānā),菩提比丘長老英譯為「什麼是其最終目標」(What does it have as its final goal)。