經號:   
   (AN.4.198 更新)
增支部4集198經/自己苦行經(莊春江譯)
  「比丘們!現在的世間中存在著這四種人,哪四種呢?比丘們!這裡,某人是使自己痛苦者(自己苦行者),致力於使自己痛苦之實踐。比丘們!又,這裡,某人是使他人痛苦者,致力於使他人痛苦之實踐。比丘們!又,這裡,某人是使自己痛苦者,致力於使自己痛苦之實踐,以及是使他人痛苦者,致力於使他人痛苦之實踐。比丘們!又,這裡,某人是既不使自己痛苦者,不致力於使自己痛苦之實踐,也是不使他人痛苦者,不致力於使他人痛苦之實踐,他是不使自己痛苦者、不使他人痛苦者、當生無飢渴者、熄滅者者、清涼已生者、感受樂者,住於以自己為梵已生者
  比丘們!而怎樣的人自己是苦行者,致力於自己苦行之實踐呢?比丘們!這裡,某人是裸行者、脫離正行者、舔手者、受邀不來者受邀不住立者。他受用非帶來的、非被個別招請的、非邀請的。那個他不從甕口領受,不從鍋口領受,非門檻中間、非棍棒中間、非杵中間、非正在吃的兩人的、非從孕婦、非從授乳女、非從與男子生活女、非在饑饉時被收集的食物處、非狗出現的場所、非蒼蠅群集的場所。非魚、非肉,飲非榖酒、非果酒、非酸粥。那個他是一家一口團食者,或是二家二口團食者……(中略)或是七家七口者。以一處施物維生,也以二處施物維生……(中略),也以七處施物維生。一天吃一餐,也二天吃一餐……(中略)也七天吃一餐,像這樣,也半個月像這樣形色的,他住於致力定期吃食物的實踐。那個他是食蔬菜者,或是食稗子者,或是食生米者,或是食大度拉米者,或是食蘇苔者,或是食米糠者,或是食飯汁者,或是食胡麻粉者,或是食草者,或是食牛糞者。他以森林的根與果實食物維生,為食落下果實者。他穿麻衣,也穿麻的混織物,也穿裹屍布,也穿糞掃衣,也穿低力刀樹皮,也穿羚羊皮,也穿羊皮,也穿茅草衣,也穿樹皮衣,也穿木片衣,也穿頭髮編織衣,也穿獸毛編織衣,也穿貓頭鷹羽毛衣。也是拔髮鬚者、拔髮鬚致力實踐者,也是常站立者、拒絕座位者,也是蹲踞者、蹲踞勤奮實踐者。也是臥荊棘者,睡在荊棘床墊上。也住於為黃昏第三次入水洗浴的致力實踐者。像這樣,他住於為許多種像這樣形色身體的苦行折磨的致力實踐者,比丘們!這樣的人自己是苦行者,致力於自己苦行之實踐。
  比丘們!而怎樣的人是使他人痛苦者,致力於使他人痛苦之實踐呢?比丘們!這裡,某人是屠羊者、屠豬者、捕鳥者、捕鹿者、獵人、捕魚者、盜賊、行刑者、屠牛者、獄卒、任何其他殘忍的工作者,比丘們!這樣的人是使他人痛苦者,致力於使他人痛苦之實踐。
  比丘們!而怎樣的人自己是苦行者,致力於自己苦行之實踐,以及是使他人痛苦者,致力於使他人痛苦之實踐呢?比丘們!這裡,某人是剎帝利灌頂王或富有的婆羅門,他在城東使建造新的集會所後,剃除髮鬚後,穿著粗糙的獸皮衣後,以酥油塗抹身體後,以鹿角搔著背,與皇后以及婆羅門祭司一起進入新集會所。在那裡,他臥在無覆蓋的、附著青草的地上,以有同外形仔牛的母牛,凡在[第]一個乳房中有牛乳(牛乳存在)者,國王以那個維生,凡在第二個乳房中有牛乳者,皇后以那個維生,凡在第三個乳房中有牛乳者,婆羅門祭司以那個維生,凡在第四個乳房中有牛乳者,以那個獻供火,仔牛以其餘的。他這麼說:『令這麼多公牛為了牲祭被殺;令這麼多小公牛為了牲祭被殺;令這麼多小母牛為了牲祭被殺;令這麼多山羊為了牲祭被殺;令這麼多公羊為了牲祭被殺;(令這麼多馬為了牲祭被殺;)令這麼多樹為了綁犧牲獸的柱被砍斷;令這麼多吉祥草為了牲祭的草座被割。』又,凡他的那些『奴僕』或『僕人』或『工人』,他們也被棍棒威脅地、被恐懼威脅地、淚滿面哭泣著作準備。比丘們!這個人被稱為是使自己痛苦者,致力於使自己痛苦之實踐,以及是使他人痛苦者,致力於使他人痛苦之實踐。
  比丘們!而怎樣的人是既不使自己痛苦者,也不致力於使自己痛苦之實踐,是不使他人痛苦者,不致力於使他人痛苦之實踐,他是不使自己痛苦者、不使他人痛苦者、當生無飢渴者、熄滅者、清涼已生者、感受樂者,住於以自己為梵已生者呢?比丘們!這裡,如來阿羅漢遍正覺者明行具足者善逝世間知者應該被調御人的無上調御者天人之師佛陀世尊在世間出現,他以證智自作證後,告知這個包括天、魔、梵的世間;包括沙門婆羅門,包括天-人的世代,他教導開頭是善的、中間是善的、完結是善的;有意義的有文字的法,他說明完全圓滿、遍清淨的梵行屋主,或屋主之子,或在某個族姓中再生者聽聞那個法。他聽聞那個法後在如來處得到信,具備那個得到的信,他像這樣深慮:『居家生活是障礙,是塵垢之路;出家是露地。以居住的家,這是不容易行一向圓滿、一向清淨的磨亮海螺的梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。』過些時候,他捨棄(捨斷)少的財富聚集,或捨棄大的財富聚集後;捨棄少的親屬圈,或捨棄大的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。
  成為這樣出家的他具備比丘的生活規定:捨斷殺生後,是離殺生者,住於捨離棍棒的、捨離刀劍的、有羞恥的、來到同情的、對一切活的生命類有憐愍的。捨斷未給予而取後,是離未給予而取者、給予而取者、施與物的期待者,以不盜取、以自己成為乾淨的而住。捨斷非梵行後,是梵行者、行遠離者、戒絕婬欲俗法者。捨斷妄語後,是離妄語者、真實語者、隨從真實者、可靠者、可信賴者、對世間不詐欺者。捨斷離間語後,他是離離間語者:從這裡聽聞後,不為了對這些人離間而在那裡被告知,或者,在那裡聽聞後,不為了對那些人離間而這些人被告知,像這樣,他是分裂的調解者、和諧的散播者、樂於和合者、愛好和合者、喜歡和合者、作和合之言說者。捨斷粗惡語後,是離粗惡語者,凡那個柔和的、悅耳的、可愛的、動心的、優雅的、眾人合意的、眾人可意的言語,是像這樣言語的說者。捨斷雜穢語後,是離雜穢語者:適當時機之說者、事實之說者、有益之說者、如法之說者、如律之說者、有價值(有貯藏)的言語之說者:在適當時機的、有理由的、有節制的、伴隨利益的。
  他是離破壞種子類、草木類者,是晚上停止、戒絕非時食的一日一食者,是離跳舞、歌曲、音樂、看戲者,是離花環之配戴、芳香之莊嚴、塗抹物之打扮狀態者,是離高床、大床者,是離領受金銀者,是離領受生穀者,是離領受生肉者,是離領受女子、少女者,是離領受男奴僕、女奴僕者,是離領受山羊與羊者,是離領受雞與豬者,是離領受象、牛、馬、騾馬者,是離領受田與地者,是離從事差使、遣使者,是離買賣者,是離在秤重上欺瞞、偽造貨幣、度量欺詐者,是離賄賂、欺瞞、詐欺、不實者,是離割截、殺害、捕縛、搶奪、掠奪、暴力者。
  他是知足者:以衣服保護身體、以施食保護肚子,他不論往何處出發,只拿[這些]後出發。猶如有翅膀的鳥不論往何處飛,僅自己翅膀的負荷飛。同樣的,比丘是知足者:以衣服保護身體、以施食保護肚子,他不論往何處出發,只拿[這些]後出發。他具備這聖戒蘊,感受自身內無過失的安樂。
  他以眼見色後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於眼根不自制者。他走向為了那個的自制,守護眼根,在眼根上來到自制;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,因那個理由,貪婪、憂諸惡不善法會流入那位住於意根不自制者。他走向為了那個的自制,守護意根,在意根上來到自制。他具備這聖根自制,感受自身內不受害的安樂
  他在前進後退時是正知的行為者;在前視環視時是正知的行為者;在[肢體]屈伸時是正知的行為者;在大衣、鉢、衣服的受持時是正知的行為者;在飲、食、嚼、嚐時是正知的行為者;在大小便動作時是正知的行為者;在行、住、坐、臥、清醒、語、默狀態時是正知的行為者。
  他具備這個聖戒蘊、(具備這個聖知足、)具備這個聖根自制、具備這個聖念與正知,親近遠離(獨居)的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他餐後已從施食返回,坐下,盤腿、定置端直的身體、建立面前的念後,他捨斷世間中的貪婪,以離貪婪心而住,使心從貪婪淨化。捨斷惡意與瞋怒後,住於無瞋害心的、對一切活的生命類有憐愍的,使心從惡意與瞋怒淨化。捨斷惛沈睡眠後,住於離惛沈睡眠的、有光明想的、具念的、正知的,使心從惛沈睡眠淨化。捨斷掉舉後悔後,住於不掉舉的、內心寂靜的,使心從掉舉後悔淨化。捨斷疑惑後,住於度脫疑惑的、在善法上無疑的,使心從疑惑淨化。
  他捨斷這些心的隨雜染慧的減弱的五蓋後,從離欲……(中略)進入後住於不苦不樂,由平靜而遍淨之念的第四禪。
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個他使心轉向前世住處回憶之智。……(中略)眾生死亡與往生之智……(中略)(在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,)他使心轉向諸漏的滅盡之智。那個他如實知道:『這是苦。』如實知道:『這是苦。』如實知道:『這是苦。』如實知道:『這是導向苦滅道跡。』如實知道:『這些是漏。』如實知道:『這是漏集。』如實知道:『這是漏滅。』如實知道:『這是導向漏滅道跡。』
  當他這樣知、這樣見時,心從欲漏被解脫,心也從有漏被解脫,心也從無明漏被解脫。在解脫時,有『[這是]解脫』之智,他知道:『出生已盡梵行已完成應該被作的已作不再有此處[輪迴]的狀態。』比丘們!這樣的人自己既不是苦行者,不致力於自己苦行之實踐,也不是令他人苦行者,不致力於令他人苦行之實踐,他自己既不是苦行者,也不是令他人苦行者、當生無飢渴者、已寂滅者、清涼已生者、感受樂者,住於以自己為梵已生者。
  比丘們!現在的世間中存在著這四種人。」[MN.51]
AN.4.198/ 8. Attantapasuttaṃ
   198. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpa-nānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
   “Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyoga-manuyutto? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano na-ehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti dvāhikampi āhāraṃ āhāreti …pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
   “So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī.
   “So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṃsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi hoti āsanappaṭikkhitto; ukkuṭikopi hoti ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evaṃ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
   “Kathañca bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Evaṃ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
   “Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati, saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti; yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti; yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti; yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati; avasesena vacchako yāpeti. So evamāha– ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya,) ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṃ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
   “Kathañca bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyoga-manuyutto na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā; nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
   “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī attavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
   “So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato hoti.
   “So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
   “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 iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
   “So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti
   “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto 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… catutthaṃ jhānaṃ upasampajja viharati.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya …pe… sattānaṃ cutūpapātañāṇāya …pe… (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. Evaṃ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Aṭṭhamaṃ.
漢巴經文比對(莊春江作):