北傳:增壹阿含33品3經 南傳:增支部5集75經 關涉主題:(略) (更新)
增壹阿含33品3經[佛光本290經/5法](五王品)(莊春江標點)
  聞如是
  一時在舍衛國祇樹給孤獨園。
  爾時,世尊告諸比丘
  「五健丈夫堪任戰鬪出現於世,云何為五?於是,有人著鎧持仗,{人}[入?]軍戰鬪,遙見風塵便懷恐怖,是謂第一戰鬪人也。
  復次,第二戰鬪人,著鎧持仗,欲入軍戰,若見風塵不懷恐怖,但見高幢便懷恐怖,不堪前鬪,是謂第二人。
  復次,第三戰鬪人,著鎧持仗,欲入軍戰鬪,彼若見風塵,若見高幢,不懷恐怖,若見弓箭便懷恐怖,不堪戰鬪,是謂第三人也。
  復次,第四戰鬪人,著鎧持仗,入軍共鬪,彼若見風塵,若見高幢,若見[弓]箭,不懷恐懼,但入陣時,便為他所捉,或斷命根,是謂第四戰鬪人也。
  復次,第五戰鬪人,著鎧持仗,欲入陣鬪,彼若見風塵,若見高幢,若見箭,若為他所捉,乃至於死,不懷恐怖,能壞他軍境界{無}[內]外而領人民,是謂第五戰鬪人也。
  如是,比丘!世間有此五種人。今比丘眾中亦有此五種之人出現於世,云何為五?或有一比丘遊他村落,彼聞村中有婦人端正無雙,面如桃華色,彼聞已,到時,著衣持鉢,入村乞食,即見此女人顏貌無雙,便起欲想,除去三衣,還佛禁戒,而作居家,猶如彼鬪人,小見風塵,以懷恐怖,似此比丘也。
  復次,有比丘聞有女人在村落中住,端正無比,到時,著衣持鉢,入村乞食,彼若見女人不起欲想,但與彼女人共相調戲,言語往來,因此調戲,便捨法服,還為白衣,如彼第二人,見風塵不怖,但見高幢便懷恐怖,此比丘亦復如是。
  復次,有一比丘聞村落中有女人,容貌端正,世之希有,如桃華色,到時,著衣持鉢,入村乞食,若見女人不起欲想,設共女人共[相]調戲,亦復不起欲意之想,但與彼女人手拳相加,或相捻挃,於中便起欲想,捨三法衣,還為白衣,習於家業,如彼第三人入陣時,見風塵、見高{憧}[幢]不恐怖,見弓箭便懷恐怖。
  復次,有一比丘聞村落中有女人,面容端正,世之希有,到時,著衣持鉢,入村乞食,彼若見女人不起欲想,設共言語,亦復不起欲想,設彼女人共相捻挃,便起欲想,然,不捨法服,習於家業,如彼第四人入軍,為他所獲,或喪命根,而不得出。
  復次,有一比丘,依村落而住,彼聞村中有女人,然比丘到時,著衣持鉢,入村乞食,彼若見女人不起欲想,設共言笑,亦不起欲想,設復共相捻挃,亦復不起欲想,是時,比丘觀此身中三十六物惡穢不淨,誰著此者?由何起欲?此欲為止何所?為從頭耶?形體出耶?觀此諸物了無所有,從頭至足亦復如是,五藏所屬,無有想像,亦無來處,彼觀緣本,不知所從來處。彼復作是念:『我觀此欲從因緣生。』彼比丘觀此已,欲漏心得解脫,有漏心得解脫,無明漏心得解脫,便得解脫智生死已盡梵行已立所作已辦更不復受胎,如實知之,如彼第五戰鬪之人,不難眾敵而自遊化。由是故,我今說此人捨於愛欲,入於無畏之處,得至涅槃城。是謂,比丘!有此五種之人,出現於世。」
  爾時,世尊便說此偈:
  「欲我知汝本,意以思想生,非我思想生,且汝而不有。
  是故,諸比丘!當觀惡穢婬不淨行,除去色欲。如是,諸比丘!當作是學。」
  爾時,諸比丘聞佛所說,歡喜奉行。

增支部5集75經/戰士經第一(莊春江譯)
  「比丘們!現在世間中存在這五種戰士,哪五種呢?
  比丘們!這裡,某些戰士一看見揚塵後,他消沈、喪氣,不堅硬,不能夠投入戰場,比丘們!這裡,有像這樣的戰士,比丘們!這是現在世間中存在的第一種戰士。
  再者,比丘們!這裡,某些戰士能克服揚塵,但,一看見旗幟頂端後,他消沈、喪氣,不堅硬,不能夠投入戰場,比丘們!這裡,有像這樣的戰士,比丘們!這是現在世間中存在的第二種戰士。
  再者,比丘們!這裡,某些戰士能克服揚塵,能克服旗幟頂端,但,一聽到騷動後,他消沈、喪氣,不堅硬,不能夠投入戰場,比丘們!這裡,有像這樣的戰士,比丘們!這是現在世間中存在的第三種戰士。
  再者,比丘們!這裡,某些戰士能克服揚塵,能克服旗幟頂端,能克服騷動,但他在衝擊中被殺、被擊退,比丘們!這裡,有像這樣的戰士,比丘們!這是現在世間中存在的第四種戰士。
  再者,比丘們!這裡,某些戰士能克服揚塵,能克服旗幟頂端,能克服騷動,能克服衝擊,他征服那個戰場後,為戰場上的勝利者,住於那個戰場的前頭,比丘們!這裡,有像這樣的戰士,比丘們!這是現在世間中存在的第五種戰士。
  比丘們!現在世間中存在這五種戰士。
  同樣的,比丘們!現在比丘中存在這五種戰士譬喻的人,哪五種呢?
  比丘們!這裡,比丘一看見揚塵後,他消沈、喪氣,不堅硬,不能夠保持梵行,顯露學的薄弱後,放棄學而後還俗。什麼是他的揚塵呢?比丘們!這裡,比丘聽聞:『在像那樣名字的村落或城鎮,有端正的、美麗的、令人喜愛的、具備最美如蓮花容色的女人或少女。』聽聞那個後,他消沈、喪氣,不堅硬,不能夠保持梵行,顯露學的薄弱後,放棄學而後還俗,這是他的揚塵,比丘們!猶如戰士一看見揚塵後,他消沈、喪氣,不堅硬,不能夠投入戰場,比丘們!我說這個人像這樣的譬喻。比丘們!這裡,有像這樣的一類人,比丘們!這是現在比丘中存在的第一種戰士譬喻的人。
  再者,比丘們!比丘能克服揚塵,但,一看見旗幟頂端後,他消沈、喪氣,不堅硬,不能夠保持梵行,顯露學的薄弱後,放棄學而後還俗。什麼是他的旗幟頂端呢?比丘們!這裡,比丘沒聽聞:『在像那樣名字的村落或城鎮,有端正的、美麗的、令人喜愛的、具備最美如蓮花容色的女人或少女。』但他親自看見端正的、美麗的、令人喜愛的、具備最美如蓮花容色的女人或少女,看見那個後,他消沈、喪氣,不堅硬,不能夠保持梵行,顯露學的薄弱後,放棄學而後還俗,這是他的旗幟頂端,比丘們!猶如戰士能克服揚塵,但,一看見旗幟頂端後,他消沈、喪氣,不堅硬,不能夠投入戰場,比丘們!我說這個人像這樣的譬喻。比丘們!這裡,有像這樣的一類人,比丘們!這是現在比丘中存在的第二種戰士譬喻的人。
  再者,比丘們!比丘能克服揚塵,能克服旗幟頂端,但,一聽到騷動後,他消沈、喪氣,不堅硬,不能夠保持梵行,顯露學的薄弱後,放棄學而後還俗。什麼是他的騷動呢?比丘們!這裡,比丘走到林野,或走到樹下,或走到空屋,婦女來見他後,嘲笑、閒聊、高聲大笑、嘲弄[他],當被婦女嘲笑、閒聊、高聲大笑、嘲弄時,他消沈、喪氣,不堅硬,不能夠保持梵行,顯露學的薄弱後,放棄學而後還俗,這是他的騷動,比丘們!猶如戰士能克服揚塵,能克服旗幟頂端,但,一聽到騷動後,他消沈、喪氣,不堅硬,不能夠投入戰場,比丘們!我說這個人像這樣的譬喻。比丘們!這裡,有像這樣的一類人,比丘們!這是現在比丘中存在的第三種戰士譬喻的人。
  再者,比丘們!比丘能克服揚塵,能克服旗幟頂端,能克服騷動,但他在衝擊中被殺、被擊退。什麼是他的衝擊呢?比丘們!這裡,比丘走到林野,或走到樹下,或走到空屋,婦女來見他後,近坐、近躺、擁抱[他],當被婦女近坐、近躺、擁抱時,他沒放棄學、不顯露學的薄弱後,從事婬欲法,這是他的衝擊,比丘們!猶如戰士能克服揚塵,能克服旗幟頂端,能克服騷動,但他在衝擊中被殺、被擊退,比丘們!我說這個人像這樣的譬喻。比丘們!這裡,有像這樣的一類人,比丘們!這是現在比丘中存在的第四種戰士譬喻的人。
  再者,比丘們!比丘能克服揚塵,能克服旗幟頂端,能克服騷動,能克服衝擊,他征服那個戰場後,有勝利戰場,住於那個戰場的前頭。什麼是他的勝利戰場呢?比丘們!這裡,比丘走到林野,或走到樹下,或走到空屋,婦女來見他後,近坐、近躺、擁抱[他],當被婦女近坐、近躺、擁抱時,他解開、釋放後,往想去的地方出發,他親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆,他走到林野,或走到樹下,或走到空屋,坐下,盤腿後,挺直身體,然後建立起面前的念後,他捨斷對世間的貪婪,以離貪婪心而住,使心從貪婪中清淨。捨斷惡意與瞋怒後,住於無瞋害心、對一切活的生物憐愍,使心從惡意與瞋怒中清淨。捨斷惛沈睡眠後,住於離惛沈睡眠、有光明想、具念、正知,使心從惛沈睡眠中清淨。捨斷掉舉後悔後,住於不掉舉、自身內心寂靜,使心從掉舉後悔中清淨。捨斷疑惑後,住於脫離疑惑、在善法上無疑,使心從疑惑中清淨。他捨斷這些心的隨雜染慧的減弱五蓋後,……(中略)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。當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他使心轉向煩惱之滅盡智。他如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是導向苦滅道跡。』如實了知:『這些是煩惱。』如實了知:『這是煩惱集。』如實了知:『這是煩惱滅。』如實了知:『這是導向煩惱滅道跡。』當他這麼知、這麼見時,心從欲的煩惱解脫,心從有的煩惱解脫,心從無明的煩惱解脫。當解脫時,有『[這是]解脫』之智,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。』這是他的勝利戰場,比丘們!猶如戰士能克服揚塵,能克服旗幟頂端,能克服騷動,能克服衝擊,他征服那個戰場後,有勝利戰場,住於那個戰場的前頭,比丘們!我說這個人像這樣的譬喻。比丘們!這裡,有像這樣的一類人,比丘們!這是現在比丘中存在的第五種戰士譬喻的人。
  比丘們!現在比丘中存在這五種戰士譬喻的人。」

巴利語經文(台灣嘉義法雨道場流通的word版本)
AN.5.75/ 5. Paṭhamayodhājīvasuttaṃ
   75. “Pañcime bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ; api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ; api ca kho sampahāre haññati byāpajjati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.
   “Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu Katame pañca? Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa rajaggasmiṃ? Idha, bhikkhave bhikkhu suṇāti– ‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti. So taṃ sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa rajaggasmiṃ.
   “Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa dhajaggasmiṃ? Idha, bhikkhave, bhikkhu na heva kho suṇāti– ‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti; api ca kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. So taṃ disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa dhajaggasmiṃ.
   “Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ; api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa ussāraṇāya? Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti. So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa ussāraṇāya.
   “Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ; api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ; api ca kho sampahāre haññati byāpajjati. Kimassa sampahārasmiṃ Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati. Idamassa sampahārasmiṃ.
  “Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
  “Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati Kimassa saṅgāmavijayasmiṃ? Idha, bhikkhave, bhikkhu araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṃ pakkamati. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.
  “So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi …pe… pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti, ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idamassa saṅgāmavijayasmiṃ.
   “Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū”ti. Pañcamaṃ.
南北傳經文比對(莊春江作):
  「風塵」,南傳作「揚塵」(rajaggaññeva,逐字譯為「塵+頂」),菩提比丘長老英譯為「塵雲;雲狀塵」(the cloud of dust)。按:《滿足希求》說,這是象馬等腳踏裂土地揚起的塵聚(rajakkhandhaṃ)。
  「高幢」,南傳作「旗幟頂端」(dhajaggaññeva),菩提比丘長老英譯為「旗幟的冠飾」(the crests of the standards)。
  「學的薄弱」(Sikkhādubbalyaṃ),菩提比丘長老英譯為「他在訓練中的弱點」(his weakness in the training)。