經號： 　　
　　 (AN.6.62 更新)
增支部6集62經/人根之智經(莊春江譯)[AA.11.10, MA.112]
　　被我這麼聽聞：
　　有一次，世尊與大比丘僧團一起在憍薩羅國進行遊行，抵達名叫少手杖的憍薩羅城鎮。那時，世尊離開道路後，在某棵樹下設置的座位坐下，而那些比丘們進入少手杖[鎮]遍求住處。
　　那時，尊者阿難與眾多比丘一起去阿致羅筏底河灌洗肢體。在阿致羅筏底河灌洗肢體、出來後[著]單衣站立弄乾著身體。那時，某位比丘去見尊者阿難。抵達後，對尊者阿難說這個：「阿難學友！全心注意後，提婆達多被世尊記說：『提婆達多是墮苦界者、持續至劫末(劫住)的墮地獄者、不可救濟者。』或者，只是以某種理趣(法門)呢？」「學友！但，這被世尊這麼記說。」
　　那時，尊者阿難去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的尊者阿難對世尊說這個：「大德！這裡，我與眾多比丘一起去阿致羅筏底河洗澡。在阿致羅筏底河灌洗肢體。在阿致羅筏底河灌洗肢體、出來後[著]單衣站立弄乾著身體。那時，某位比丘來見我。抵達後，對我說這個：『阿難學友！全心注意後，提婆達多被世尊記說：「提婆達多是墮苦界者、持續至劫末的墮地獄者、不可救濟者。」或者，只是以某種理趣呢？』大德！在這麼說時，我對那位比丘說這個：『學友！但，這被世尊這麼記說。』」
　　「阿難！那位必將是出家不久的新比丘，又或是愚笨的、不聰明的上座：凡被我一向地記說，在那裡，怎麼會來到二個的？阿難！我也沒看見其他一人：凡被我這麼全心注意後記說，如這位提婆達多。阿難！而只要我看見提婆達多即使毛尖點程度的白法，只那些我就不記說提婆達多：『提婆達多是墮苦界者、持續至劫末的墮地獄者、不可救濟者。』阿難！但當我沒看見提婆達多即使毛尖點程度的白法時，那時，我記說：『提婆達多是墮苦界者、持續至劫末的墮地獄者、不可救濟者。』
　　阿難！猶如有超過一人高的、充滿糞的、滿到邊緣的糞坑，在那裡，有連頭陷入的男子，那時，就某位對他想要利益的，想要有利的，想要軛安穩的、想要從糞坑拉起的男子出現，全部遍歷那個糞坑的他都沒看見那位男子即使毛尖點程度沒被糞沾污之處：抓住後拉起他。同樣的，阿難！當我沒看見提婆達多即使毛尖點程度的白法時，那時，我記說：『提婆達多是墮苦界者、持續至劫末的墮地獄者、不可救濟者。』阿難！如果你們想要聽聞如來的人根之智，我將解析。」
　　「世尊！是為了這個的適當時機，善逝！是為了這個的適當時機：凡如果世尊解析人根之智，聽聞世尊的[教說]後，比丘們將會憶持。」「阿難！那樣的話，你要聽！你要好好作意！我將說。」「是的，大德！」尊者阿難回答世尊。世尊說這個：
　　「阿難！這裡，我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人的諸善法已消失，諸不善法已成為面前的，但他有善根未被斷絕，從那個善的[根]，他的善的將[再]出現，這樣，這位個人未來將有不退失法。』阿難！猶如不破碎的、不腐爛的、無風吹日曬破壞的、新成熟的、安全播下的種子在良田中、在善準備的土地中被播種，阿難！你知道這些種子將來到成長、增長、成滿？」「是的，大德！」「同樣的，阿難！我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人的諸善法已消失，諸不善法已成為面前的，但他有善根未被斷絕，從那個善的，他的善的將出現，這樣，這位個人未來將有不退失法。』阿難！這樣，男子個人被如來以心熟知心後知道；阿難！又，這樣，人根之智被如來以心熟知心後知道；阿難！又，這樣，未來法的生起被如來以心熟知心後知道。
　　阿難！又，這裡，我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人的諸不善法已消失，諸善法已成為面前的，但他有不善根未被斷絕，從那個不善的，他的不善的將出現，這樣，這位個人未來將有退失法。』阿難！猶如不破碎的、不腐爛的、無風吹日曬破壞的、新成熟的、安全播下的種子在大岩石上被播種，阿難！你知道這些種子將不來到成長、增長、成滿？」「是的，大德！」「同樣的，阿難！我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人的諸不善法已消失，諸善法已成為面前的，但他有不善根未被斷絕，從那個不善的，他的不善的將出現，這樣，這位個人未來將有退失法。』阿難！這樣，男子個人被如來以心熟知心後知道；阿難！又，這樣，人根之智被如來以心熟知心後知道；阿難！又，這樣，未來法的生起被如來以心熟知心後知道。
　　阿難！又，這裡，我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人沒有即使毛尖點程度的白法，這位個人具備一向黑的、不善的諸法，以身體的崩解，死後將往生苦界、惡趣、下界、地獄。』阿難！猶如破碎的、腐爛的、被風吹日曬破壞的、非新成熟的、非安全播下的種子在良田中、在善準備的土地中被播種，阿難！你知道這些種子將不來到成長、增長、成滿？」「是的，大德！」「同樣的，阿難！我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人沒有即使毛尖點程度的白法，這位個人具備一向黑的、不善的諸法，以身體的崩解，死後將往生苦界、惡趣、下界、地獄。』這樣，男子個人被如來以心熟知心後知道；阿難！又，這樣，人根之智被如來以心熟知心後知道；阿難！又，這樣，未來法的生起被如來以心熟知心後知道。」
　　在這麼說時，尊者阿難對世尊說這個：「大德！可能對照這三種人也安立另外類似的三種人嗎？」「阿難！可能。」世尊說：「阿難！這裡，我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人的諸善法已消失，諸不善法已成為面前的，但他有善根未被斷絕，那個也全部完全地走到根除，這樣，這位個人未來將有退失法。』阿難！猶如赤熱的、燃燒的、灼熱的、熾熱的炭火被放置在大岩石上，阿難！你知道這個炭火將不來到成長、增長、成滿？」「是的，大德！」「阿難！又或猶如傍晚時，在太陽落下時，阿難！你知道光明將消失，黑暗將出現？」「是的，大德！」「阿難！又或猶如滿的半夜，在用餐適當時期時，阿難！你知道光明已消失，黑暗已出現？」「是的，大德！」「同樣的，阿難！我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人的諸善法已消失，諸不善法已成為面前的，但他有善根未被斷絕，那個也全部完全地走到根除，這樣，這位個人未來將有退失法。』這樣，男子個人被如來以心熟知心後知道；阿難！又，這樣，人根之智被如來以心熟知心後知道；阿難！又，這樣，未來法的生起被如來以心熟知心後知道。
　　阿難！又，這裡，我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人的諸不善法已消失，諸善法已成為面前的，但他有不善根未被斷絕，那個也全部完全地走到根除，這樣，這位個人未來將有不退失法。』阿難！猶如赤熱的、燃燒的、灼熱的、熾熱的炭火被放置在乾的草堆或木堆中，阿難！你知道這個炭火將來到成長、增長、成滿？」「是的，大德！」「阿難！又或猶如在破曉時，在太陽上昇時，阿難！你知道黑暗將消失，光明將出現？」「是的，大德！」「阿難！又或猶如在滿的中午時，在用餐適當時期時，阿難！你知道黑暗已消失，光明已出現？」「是的，大德！」「同樣的，阿難！我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人的諸不善法已消失，諸善法已成為面前的，但他有不善根未被斷絕，那個也全部完全地走到根除，這樣，這位個人未來將有不退失法。』這樣，男子個人被如來以心熟知心後知道；阿難！又，這樣，人根之智被如來以心熟知心後知道；阿難！又，這樣，未來法的生起被如來以心熟知心後知道。
　　阿難！又，這裡，我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人沒有即使毛尖點程度的惡法，這位個人具備一向白的、無罪過的法，當生將般涅槃。』阿難！猶如冷的、熄滅的炭火被放置在乾的草堆或木堆中，阿難！你知道這炭火將不來到成長、增長、成滿？」「是的，大德！」「同樣的，阿難！我對某一類個人這麼以心熟知心後知道：『這位個人有現存的諸善法及諸不善法。』我過些時候對他這麼以心熟知心後知道：『這位個人沒有即使毛尖點程度的惡法，這位個人具備一向白的、無罪過的法，當生將般涅槃。』這樣，男子個人被如來以心熟知心後知道；阿難！又，這樣，人根之智被如來以心熟知心後知道；阿難！又，這樣，未來法的生起被如來以心熟知心後知道。
　　阿難！在這裡，凡前面那三位個人，那三位個人中一位有不退失法，一位有退失法，一位是墮惡趣者、墮地獄者；在這裡，凡後面那三位個人，那三位個人中一位有退失法，一人位有不退失法，一位有般涅槃法。」
AN.6.62/ 8. Purisindriyañāṇasuttaṃ
　　 62. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena daṇḍakappakaṃ nāma kosalānaṃ nigamo tadavasari. Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Te ca bhikkhū daṇḍakappakaṃ pavisiṃsu āvasathaṃ pariyesituṃ.
　　 Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – “kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato– ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenā’ti? “Evaṃ kho panetaṃ, āvuso, bhagavatā byākatan”ti.
　　 Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “idhāhaṃ, bhante, sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkamiṃ gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno Atha kho, bhante, aññataro bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca– ‘kiṃ nu kho, āvuso, ānanda sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato– āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? Evaṃ vutte ahaṃ, bhante, taṃ bhikkhuṃ etadavocaṃ– ‘evaṃ kho panetaṃ, āvuso, bhagavatā byākatan’”ti.
　　 “So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. Kathañhi nāma yaṃ mayā ekaṃsena byākataṃ tattha dvejjhaṃ āpajjissati! Nāhaṃ, ānanda, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ mayā sabbaṃ cetaso samannāharitvā byākato, yathayidaṃ devadatto. Yāvakīvañcāhaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ addasaṃ; neva tāvāhaṃ devadattaṃ byākāsiṃ– ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Yato ca kho ahaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; athāhaṃ devadattaṃ byākāsiṃ– ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.
　　 “Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. Tatra puriso sasīsako nimuggo assa. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. So taṃ gūthakūpaṃ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṃ, yattha taṃ gahetvā uddhareyya. Evamevaṃ kho ahaṃ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; athāhaṃ devadattaṃ byākāsiṃ– ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti?
　　 “Etassa, bhagavā, kālo; etassa, sugata, kālo yaṃ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca–
　　 “Idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, imāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.
　　 “Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.
　　 “Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hotī”ti.
　　 Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca– “sakkā nu kho, bhante, imesaṃ tiṇṇaṃ puggalānaṃ aparepi tayo puggalā sappaṭibhāgā paññāpetun”ti? “Sakkā, ānandā”ti bhagavā avoca– “idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Seyyathāpi vā pana, ānanda, sāyanhasamayaṃ sūriye ogacchante, jāneyyāsi tvaṃ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti? “Evaṃ, bhante”. “Seyyathāpi vā, panānanda, abhido addharattaṃ bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, āloko antarahito andhakāro pātubhūto”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.
　　 “Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, imāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Seyyathāpi vā panānanda, rattiyā paccūsasamayaṃ sūriye uggacchante, jāneyyāsi tvaṃ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti? “Evaṃ, bhante”. “Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, andhakāro antarahito āloko pātubhūto”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.
　　 “Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi– ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.
　　 “Tatrānanda, ye te purimā tayo puggalā tesaṃ tiṇṇaṃ puggalānaṃ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. Tatrānanda, yeme pacchimā tayo puggalā imesaṃ tiṇṇaṃ puggalānaṃ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti. Aṭṭhamaṃ.
漢巴經文比對(莊春江作)：
　　「有疑惑(MA.112)」，南傳作「來到二個的」(dvejjhaṃ āpajjissati)，菩提比丘長老英譯為「他能看到其中任何不確定」(can he see any ambiguity in it)。「二個的」(dvejjhaṃ)，另譯為「疑惑；矛盾」，《滿足希求》以「成為二種的」(dvidhābhāvaṃ)解說。
　　「人根智(MA.112)」，南傳作「人根之智」(purisindriyañāṇāni)，菩提比丘長老英譯為「人的機能之理解」(knowledges of a person's faculties)。按：《滿足希求》以「根優劣之智；根利鈍的識知之智」(indriyaparopariyattañāṇāni, indriyānaṃ tikkhamudubhāvajānanañāṇānīti)解說。