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,在某棵樹下設置的座位坐下,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洗澡。在阿致羅筏底河洗澡後起來,然後著單衣站著弄乾身體。那時,某位比丘去見尊者阿難。抵達後,對尊者阿難說這個:
  「如何,阿難學友全心注意後,提婆達多被世尊記說:『提婆達多墮惡趣,墮地獄持續一劫,不可救濟。』或者,這只是以某種隱喻[而說]呢?」
  「但,學友!世尊就是這麼記說的。」
  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。在阿致羅筏底河洗澡後起來,然後著單衣站著弄乾身體。那時,某位比丘來見我。抵達後,對我說這個:『如何,阿難學友!全心注意後,提婆達多被世尊記說:「提婆達多墮惡趣,墮地獄持續一劫,不可救濟。」或者,這只是以某種隱喻[而說]呢?』大德!在這麼說時,我對那位比丘說這個:『但,學友!世尊就是這麼記說的。』」
  「阿難!那位必將是出家不久的新比丘,又或是愚笨的、無能的上座,因為凡被我明確記說者,在那裡,他如何能來到歧異?阿難!我不見有其他人如這位提婆達多那樣被我這麼全心注意後記說的。阿難!只要我看見提婆達多有毛尖點程度的白淨法,我就不記說提婆達多:『提婆達多墮惡趣,墮地獄持續一劫,不可救濟。』阿難!但當我不見提婆達多有毛尖點程度的白淨法時,那時,我才記說:『提婆達多墮惡趣,墮地獄持續一劫,不可救濟。』
  阿難!猶如有超過一人高的糞坑充滿糞,滿到邊緣,在那裡,如果有男子連頭一起栽入,那時,如果對他樂於利益、有益、軛安穩的某男子出現,想從糞坑拉起他,他在那糞坑周圍遍行,看不到那位男子有毛尖點程度不被糞塗滿處可抓住後拉起。同樣的,阿難!當我不見提婆達多有毛尖點程度的白淨法時,那時,我才記說:『提婆達多墮惡趣,墮地獄持續一劫,不可救濟。』阿難!如果你們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,願世尊解析人根之智,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!我將說了。」
  「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:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人的善法已消失,不善法現前,但他有善根未徹底斷絕,從善[根],他的善將[再]出現,這樣,這個人未來將是不退失法。』阿難!猶如不被毀壞、不腐爛、不被風吹日曬破壞、新成熟、安全地被播下了種子,被放置(播種)在良田、已被善準備的土地中,阿難!你會知道這些種子將來到成長、增長、成滿嗎?」
  「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:『這個人存在善法或不善法。』過些時候,我對某一類個人這麼以心熟知心後知道:『這個人的善法已消失,不善法現前,但他有善根未徹底斷絕,從善[根],他的善將[再]出現,這樣,這個人將來將是不退失法。』阿難!男子個人這樣被如來以心熟知心後知道;阿難!人根之智也這樣被如來以心熟知心後知道;阿難!未來法之生起也這樣被如來以心熟知心後知道。
  又,阿難!這裡,我對某一類個人這麼以心熟知心後知道:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人的不善法已消失,善法現前,但他有不善根未徹底斷絕,從不善[根],他的不善將[再]出現,這樣,這個人未來將是退失法。』阿難!猶如不被毀壞、不腐爛、不被風吹日曬破壞、新成熟、安全地被播下了種子,被放置(播種)在大石上,阿難!你會知道這些種子將不來到成長、增長、成滿嗎?」
  「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:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人的不善法已消失,善法現前,但他有不善根未徹底斷絕,從不善[根],他的不善將[再]出現,這樣,這個人未來將是退失法。』男子個人這樣被如來以心熟知心後知道;阿難!人根之智也這樣被如來以心熟知心後知道;阿難!未來法之生起也這樣被如來以心熟知心後知道。
  又,阿難!這裡,我對某一類個人這麼以心熟知心後知道:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人沒有毛尖點程度的白淨法,這個人具備一向黑的、不善的法,以身體的崩解,死後將往生苦界、惡趣、下界、地獄。』阿難!猶如被毀壞、腐爛、被風吹日曬破壞的種子,被播入良田、已被善準備的土地中,阿難!你會知道這些種子將不來到成長、增長、成滿嗎?」
  「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:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人沒有毛尖點程度的白淨法,這個人具備一向黑的、不善法,以身體的崩解,死後將往生苦界、惡趣、下界、地獄。』男子個人這樣被如來以心熟知心後知道;阿難!人根之智也這樣被如來以心熟知心後知道;阿難!未來法之生起也這樣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!可能對照這三種人安立另外的三種人嗎?」
  「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:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人的善法已消失,不善法現前,但他有善根未徹底斷絕,但走到幾乎完全根絕,這樣,這個人未來將是退失法。』阿難!猶如赤熱的、燃燒的、灼熱的炭火被放置在大石上,阿難!你會知道這炭火將不來到成長、增長、成滿嗎?」
  「是的,大德!」
  「又,或者,阿難!猶如傍晚時,當太陽下沈時,阿難!你會知道光明將消失,黑暗將出現嗎?」
  「是的,大德!」
  「又,或者,阿難!猶如半夜已近,當用餐時,阿難!你會知道光明已消失,黑暗已出現嗎?」
  「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:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人的善法已消失,不善法現前,但他有善根未徹底斷絕,但走到幾乎完全根絕,這樣,這個人未來將是退失法。』男子個人這樣被如來以心熟知心後知道;阿難!人根之智也這樣被如來以心熟知心後知道;阿難!未來法之生起也這樣被如來以心熟知心後知道。
  又,阿難!這裡,我對某一類個人這麼以心熟知心後知道:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人的不善法已消失,善法現前,但他有不善根未徹底斷絕,但走到幾乎完全根絕,這樣,這個人未來將是不退失法。』阿難!猶如赤熱的、燃燒的、灼熱的炭火被放置在乾的草堆或木堆中,阿難!你會知道這炭火將來到成長、增長、成滿嗎?」
  「是的,大德!」
  「又,或者,阿難!猶如在破曉,當太陽上昇時,阿難!你會知道黑暗將消失,光明將出現嗎?」
  「是的,大德!」
  「又,或者,阿難!猶如中午已近,當用餐時,阿難!你會知道黑暗已消失,光明已出現嗎?」
  「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:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人的不善法已消失,善法現前,但他有不善根未徹底斷絕,但走到幾乎完全根絕,這樣,這個人未來將是不退失法。』男子個人這樣被如來以心熟知心後知道;阿難!人根之智也這樣被如來以心熟知心後知道;阿難!未來法之生起也這樣被如來以心熟知心後知道。
  又,阿難!這裡,我對某一類個人這麼以心熟知心後知道:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人沒有毛尖點程度的惡法,這個人具備一向白的、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!你會知道這炭火將不來到成長、增長、成滿嗎?」
  「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:『這個人存在善法或不善法。』過些時候,我對他這麼以心熟知心後知道:『這個人沒有毛尖點程度的惡法,這個人具備一向白的、無罪過的法,當生將般涅槃。』男子個人這樣被如來以心熟知心後知道;阿難!人根之智也這樣被如來以心熟知心後知道;阿難!未來法之生起也這樣被如來以心熟知心後知道。
  阿難!在這裡,前面那三個人中,一人是不退失法,一人是退失法,一人是墮惡趣、墮地獄;在這裡,後面那三個人中,一人是退失法,一人是不退失法,一人是般涅槃法。」
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「能來到歧異」(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)。「歧異」(dvejjhaṃ),另譯為「疑惑;矛盾」,《滿足希求》以「成為二種的」(dvidhābhāvaṃ)解說。
  「白淨法」(sukkadhammaṃ, sukko dhammo,另譯為「白法;淨法」),菩提比丘長老英譯為「明亮的特質」(a bright quality)。
  「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。
  「衰退法(MA.112)」,南傳作「退失法」(parihānadhammo),菩提比丘長老英譯為「屬於衰退」(subject to decline)。
  「隱喻」(pariyāyenāti,原意為「理趣」),菩提比丘長老英譯為「比喻地」(figuratively)。
  「法之生起」(dhammasamuppādo),菩提比丘長老英譯為「性質的起源」(origination of qualities)。