北傳:增壹阿含33品4經 南傳:增支部5集76經 關涉主題:(略) (更新)
增壹阿含33品4經[佛光本291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
  「有五戰鬪之人出現於世,云何為五?或有一人著鎧持仗,入軍戰鬪,彼見風塵便懷恐怖,不敢入彼大陣之中,是謂第一之人。
  復次,第二戰鬪之人著鎧持仗,入軍戰鬪,彼見風塵,不生畏懼,但聞擊鼓之音便懷恐怖,是謂第二之人。
  復次,第三之人著鎧持仗,入軍戰鬪,彼見風塵,不生畏懼,設聞鼓角之聲,不起畏懼,彼若見高幢便懷恐怖,不堪戰鬪,是謂第三之人。
  復次,第四戰鬪之人著鎧持仗,入軍戰鬪中,若見風塵,不起畏懼,若聞鼓角之音,復{非}[不]恐懼,若見高幢,亦非怖畏,設為他所捉,或斷命根,是謂第四之人。
  復次,第五有人著鎧持仗,入軍共鬪,彼盡能有所壞,廣接國界,是謂第五之人出現於世。
  比丘!當知:今比丘亦有五種之人,出現於世間,云何為五?或有一比丘住村落中,彼聞有女人,端正無雙,如桃華色,彼比丘到時,著衣持鉢,入村乞食,不守根門,不護身、口、意法,彼若見女人便起欲意,還捨禁戒,習白衣法,如彼初人聞揚塵之聲,不堪戰鬪,便懷恐怖,我由是故而說此人。
  復次,有比丘住在村落,彼聞村中有女人,端正無比,面如桃華色,而便捨戒,習白衣法,如彼第二鬪人,但聞鼓角之聲,不堪戰鬪,此亦如是。
  復次,有比丘住在村落,聞有女人在彼村落,彼聞已,便起欲意,若見女人不起欲想,但共女人共相調戲,於中便捨禁戒,習白衣法,如彼第三人遙見幢已,便懷恐怖,不堪戰鬪,由是故,今說此人,是謂第三戰鬪之人。
  復次,有比丘住在村落,彼比丘聞村中有女人,聞已,著衣持鉢,入村乞食,不守護身、口、意,彼見女人端正無雙,於中便起欲意,或與女人共相捻挃或手拳相加,便捨禁戒,還為白衣,如彼第四戰鬪之人,在大軍中為他所捉,喪失命根,由是之故,今說此人。
  復次,有比丘聞村落中有女人,世之希有,彼雖聞此不起欲想,彼比丘到時,著衣持鉢,入村乞食,而守護身、口、意,彼雖見女人,不起欲想,無有邪念,設共女[人]言語往返,亦不起欲想,亦無邪念,設共女人共相捻挃,手拳相加,爾時便起欲想,身、口、意便熾盛。欲意已熾盛,還詣園中,至長老比丘所,以此因緣,向長老比丘說之:『諸賢當知,我今欲意熾盛,不能自禁制,唯願說法,使脫欲之惡露不淨。』是時,長老比丘告曰:『汝今當觀此欲為從何生?復從何滅?如來所說,夫去欲者,以不淨觀除之,及修行不淨觀之道。』
  是時,長老比丘便說此偈言:
  『設知顛倒者,加心而熾盛,當去諸熾心,欲意{止}[便]休息。
  諸賢知之,欲從想生,以興想念,便生欲意。或能自害,復害他人,起若干災患之變,於現法中受其苦患,復於後世受苦無量。欲意以除,亦不自害,[復]不害他人,於現法報不受其苦。是故,今當除想念。以無想念,便無欲心,以無欲心,便無亂想。』
  爾時,彼比丘受如此教勅,即思惟不淨之{相}[想]。以思惟不淨之想,爾時有漏心得解脫,至無為處,如彼第五人著鎧持仗入軍戰鬪,彼見眾敵無有恐懼,設有來害者心不移動,能破外寇,居他界中。由是故,今說此人能破魔眾,去諸亂想,至無為處,是謂第五人出現於世。
  比丘!當知:世間有此五人出現世間。是故,諸比丘!當念修行欲不淨想。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76經/戰士經第二(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,某些戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方殺他、處死他,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,某些戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們撤走他,撤走後帶向親戚,當被帶向親戚時,未到達親戚處,在途中死了,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,某些戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們撤走他,撤走後帶向親戚,親戚看護、照顧他,當被親戚看護、照顧時,他因為那疾病死了,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,某些戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們撤走他,撤走後帶向親戚,親戚看護、照顧他,當被親戚看護、照顧時,他從那疾病復原了,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,某些戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,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,比丘依止某村落或城鎮而住,他在午前時穿好衣服後,取衣鉢,以身未守護、以語未守護、以心未守護,以念未現起,以諸根未防護,為了托鉢進入該村落或城鎮,在那裡,他看見輕浮衣著或輕浮穿著的女人;看見那個輕浮衣著或輕浮穿著的女人後,貪使他的心墮落;他以貪使心墮落而沒放棄學、不顯露學的薄弱後,從事婬欲法,比丘們!猶如戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方殺他、處死他,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!這裡,比丘依止某村落或城鎮而住,他在午前時穿好衣服後,取衣鉢,以身未守護、以語未守護、以心未守護,以念未現起,以諸根未防護,為了托鉢進入該村落或城鎮,在那裡,他看見輕浮衣著或輕浮穿著的女人;看見那個輕浮衣著或輕浮穿著的女人後,貪使他的心墮落,身被遍燒後心被遍燒,他這麼想:『讓我[回]去僧園後,告訴比丘們:「學友們!我被貪纏縛、被貪征服,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。」』當[回]去僧園時,或者未到達僧園,在途中他顯露學的薄弱後,放棄學而後還俗,比丘們!猶如戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們移走他,撤走後帶向親戚,當被帶向親戚時,未到達親戚處,在途中死了,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!這裡,比丘依止某村落或城鎮而住,他在午前時穿好衣服後,取衣鉢,以身未守護、以語未守護、以心未守護,以念未現起,以諸根未防護,為了托鉢進入該村落或城鎮,在那裡,他看見輕浮衣著或輕浮穿著的女人;看見那個輕浮衣著或輕浮穿著的女人後,貪使他的心墮落,身被遍燒後心被遍燒,他這麼想:『讓我[回]去僧園後,告訴比丘們:「學友們!我被貪纏縛、被貪征服,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。」』他[回]去僧園後,告訴比丘們:『學友們!我被貪纏縛、被貪征服,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。』他的同梵行者教誡、訓誡他:『世尊說:欲是少樂味、多苦、多愁的,在那裡有更多過患;世尊說:欲如骨骸而多苦、多絕望,在這裡有更多過患;世尊說:欲如肉塊而多苦、多絕望,在這裡有更多過患;世尊說:欲如草炬而多苦、多絕望,在這裡有更多過患;世尊說:欲如炭火坑而多苦、多絕望,在這裡有更多過患;世尊說:欲如夢而多苦、多絕望,在這裡有更多過患;世尊說:欲如借用物而多苦、多絕望,在這裡有更多過患;世尊說:欲如樹果而多苦、多絕望,在這裡有更多過患;世尊說:欲如屠宰場而多苦、多絕望,在這裡有更多過患;世尊說:欲如劍戟而多苦、多絕望,在這裡有更多過患;世尊說:欲如蛇頭而多苦、多絕望,在這裡有更多過患,請尊者在梵行中歡喜吧,尊者不要顯露學的薄弱後,放棄學而後還俗。』當被同梵行者這麼教誡、訓誡時,他這麼說:『學友們!即使世尊說:欲是少樂味、多苦、多愁的,在那裡有更多過患,但,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。』他顯露學的薄弱後,放棄學而後還俗,比丘們!猶如戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們撤走他,撤走後帶向親戚,親戚看護、照顧他,當被親戚看護、照顧時,他因為那疾病死了,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!這裡,比丘依止某村落或城鎮而住,他在午前時穿好衣服後,取衣鉢,以身未守護、以語未守護、以心未守護,以念未現起,以諸根未防護,為了托鉢進入該村落或城鎮,在那裡,他看見輕浮衣著或輕浮穿著的女人;看見那個輕浮衣著或輕浮穿著的女人後,貪使他的心墮落,身被遍燒後心被遍燒,他這麼想:『讓我[回]去僧園後,告訴比丘們:「學友們!我被貪纏縛、被貪征服,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。」』他[回]去僧園後,告訴比丘們:『學友們!我被貪纏縛、被貪征服,我不能夠保持梵行,顯露學的薄弱後,我將放棄學而後還俗。』他的同梵行者教誡、訓誡他:『世尊說:欲是少樂味、多苦、多愁的,在那裡有更多過患;世尊說:欲如骨骸而多苦、多絕望,在這裡有更多過患;世尊說:欲如肉塊……(中略)世尊說:欲如草炬……世尊說:欲如炭火坑……世尊說:欲如夢……世尊說:欲如借用物……世尊說:欲如樹果……世尊說:欲如屠宰場……世尊說:欲如劍戟……世尊說:欲如蛇頭而多苦、多絕望,在這裡有更多過患,請尊者在梵行中歡喜吧,尊者不要顯露學的薄弱後,放棄學而後還俗。』當被同梵行者這麼教誡、訓誡時,他這麼說:『學友們!我將竭力,學友們!我將努力,學友們!我將歡喜,學友們!現在,我不顯露學的薄弱後,放棄學而後還俗。』比丘們!猶如戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,在那個戰場中他竭力、努力,但,當他竭力、努力時,對方弄傷他,他們撤走他,撤走後帶向親戚,親戚看護、照顧他,當被親戚看護、照顧時,他從那疾病復原了,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!這裡,比丘依止某村落或城鎮而住,他在午前時穿好衣服後,取衣鉢,以身已守護、以語已守護、以心已守護,以念已現起,以諸根已防護,為了托鉢進入該村落或城鎮,他以眼見色後,不成為相的執取者、細相的執取者,因為當住於眼根的不防護時,貪婪、憂之惡不善法會流入,他依其自制而行動,保護眼根,在眼根上達到自制;以耳聽聲音後,……以鼻聞氣味後,……以舌嚐味道後,……以身觸所觸後,……以意識知法後,不成為相的執取者、細相的執取者,因為當住於意根的不防護時,貪婪、憂之惡不善法會流入,他依其自制而行動,保護意根,在意根上達到自制,他食畢,從施食處返回,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,他到林野,或到樹下,或到空屋,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,……(中略)他捨斷這些心的隨雜染慧的減弱五蓋後,從離欲……(中略)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。』……(中略)不再有這樣[輪迴]的狀態了。』這是他的勝利戰場,比丘們!猶如戰士拿起刀劍跟盾,配戴弓箭後,投入已集合的戰場,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.5.76/ 6. Dutiyayodhājīvasuttaṃ
   76. “Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. Tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. Tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.
   “Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. 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 aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati.
   “Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti– ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ– rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gacchanto appatvāva ārāmaṃ antarāmagge sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.
   “Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti– ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ– rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gantvā bhikkhūnaṃ āroceti– ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.
   “Tamenaṃ sabrahmacārī ovadanti anusāsanti– ‘appassādā āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’”ti.
   “So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha– ‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo; atha kho nevāhaṃ sakkomi brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti. So sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.
   “Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti– ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ– rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gantvā bhikkhūnaṃ āroceti– ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.
   “Tamenaṃ sabrahmacārī ovadanti anusāsanti– ‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā… aṅgārakāsūpamā kāmā vuttā bhagavatā… supinakūpamā kāmā vuttā bhagavatā… yācitakūpamā kāmā vuttā bhagavatā… rukkhaphalūpamā kāmā vuttā bhagavatā… asisūnūpamā kāmā vuttā bhagavatā… sattisūlūpamā kāmā vuttā bhagavatā… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’”ti.
   “So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha– ‘ussahissāmi āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso! Na dānāhaṃ, āvuso, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.
   “Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.
   “Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. So pacchābhattaṃ piṇḍapātapaṭikkanto 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 …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi …pe… 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 …pe… nāparaṃ itthattāyāti pajānāti”.
   “Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, 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. Chaṭṭhaṃ.
南北傳經文比對(莊春江作):
  「已集合的」(viyūḷhaṃ,另譯為「厚的;已集積的;已整理條列的;已被整備的 」),菩提比丘長老英譯為「騷動;鬥爭」(the fray),坦尼沙羅比丘長老英譯為「厚的」(the thick)。按:《滿足希求》以「因戰爭紮營而住立的」(yuddhasannivesavesena ṭhitaṃ)解說。
  「復原」(vuṭṭhāti,原意為「起來;醒來,返回,痊癒」),菩提比丘長老英譯為「復原」(recovers)。