經號:   
   (AN.7.72 更新)
增支部7集72經/火聚譬喻經(莊春江譯)[MA.5, AA.33.10]
  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。旅途中行走的世尊看見某處燃燒的、灼熱的、熾熱的大火聚。看見後,世尊離開道路,在某棵樹下設置的座位坐下。坐下後,世尊召喚比丘們:
  「比丘們!你們看見那燃燒的、灼熱的、熾熱的大火聚嗎?」
  「是的,大德!」
  「比丘們!你們怎麼想,哪個是比較好的:擁抱那燃燒的、灼熱的、熾熱的大火聚後,坐近、接近地躺下,或擁抱剎帝利少女、婆羅門少女、屋主少女柔軟、溫柔的手足後,坐近、接近地躺下?」
  「大德!這個是殊勝的:擁抱剎帝利少女、婆羅門少女、屋主少女柔軟、溫柔的手足後,坐近、接近地躺下,大德!那是苦的:擁抱那燃燒的、灼熱的、熾熱的大火聚後,坐近、接近地躺下。」
  「比丘們!我告訴你們,比丘們!我讓你們知道,對破戒者、惡法者不淨的可疑行為者行為隱密者、非沙門而自稱沙門者、非梵行者自稱梵行者、內部腐爛的流漏者、壞性格者來說,這個是殊勝的:擁抱那燃燒的、灼熱的、熾熱的大火聚後,坐近、接近地躺下,那是什麼原因呢?比丘們!因為,他會從那個因由死亡,或遭受死亡程度的苦,但他不會以其緣,以身體的崩解,死後往生苦界惡趣下界、地獄。
  比丘們!但當破戒者、惡法者、不淨的可疑行為者……(中略)壞性格者擁抱剎帝利少女、婆羅門少女、屋主少女柔軟、溫柔的手足後,坐近、接近地躺下時,比丘們!這確實有他長久的不利、苦,他以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!你們怎麼想,哪個是比較好的:有力氣的男子以堅固的毛繩纏繞兩小腿後摩擦,它會切斷外皮;切斷外皮後會切斷內皮;切斷內皮後會切斷肌肉;切斷肌肉後會切斷肌腱;切斷肌腱後會切斷骨頭;切斷骨頭後會接觸骨髓為止,或接受有大財富之剎帝利、婆羅門、屋主的問訊?」
  「大德!這個是殊勝的:接受有大財富之剎帝利、婆羅門、屋主的問訊,大德!那是苦的:有力氣的男子以堅固的毛繩……(中略)會接觸骨髓為止。」
  「比丘們!我告訴你們,比丘們!我讓你們知道,對破戒者……(中略)壞性格者來說,這個是殊勝的:有力氣的男子以堅固的毛繩纏繞兩小腿後……(中略)會接觸骨髓為止,那是什麼原因呢?比丘們!因為,他會從那個因由死亡,或遭受死亡程度的苦,但他不會以其緣,以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!但當破戒者……(中略)壞性格者接受有大財富之剎帝利、婆羅門、屋主的問訊時,比丘們!這確實有他長久的不利、苦,他以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!你們怎麼想,哪個是比較好的:有力氣的男子以油洗淨過銳利的矛襲擊下部,或接受有大財富之剎帝利、婆羅門、屋主的合掌行為?」
  「大德!這個是殊勝的:接受有大財富之剎帝利、婆羅門、屋主的合掌行為,大德!那是苦的:有力氣的男子以油洗淨過銳利的矛襲擊下部。」
  「比丘們!我告訴你們,比丘們!我讓你們知道,對破戒者……(中略)壞性格者來說,這個是殊勝的:有力氣的男子以油洗淨過銳利的矛襲擊下部,那是什麼原因呢?比丘們!因為,他會從那個因由死亡,或遭受死亡程度的苦,但他不會以其緣,以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!但當破戒者、惡法者……(中略)壞性格者接受有大財富之剎帝利、婆羅門、屋主的合掌行為時,比丘們!這確實有他長久的不利、苦,他以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!你們怎麼想,哪個是比較好的:有力氣的男子以赤熱的、燃燒的、灼熱的、熾熱的鐵板包捲身體,或受用有大財富之剎帝利、婆羅門、屋主的信施之衣?」
  「大德!這個是殊勝的:受用有大財富之剎帝利、婆羅門、屋主的信施之衣,大德!那是苦的:有力氣的男子以赤熱的、燃燒的、灼熱的、熾熱的鐵板包捲身體。」
  「比丘們!我告訴你們,比丘們!我讓你們知道,對破戒者……(中略)壞性格者來說,這個是殊勝的:有力氣的男子以赤熱的、燃燒的、灼熱的、熾熱的鐵板包捲身體,那是什麼原因呢?比丘們!因為,他會從那個因由死亡,或遭受死亡程度的苦,但他不會以其緣,以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!但當破戒者……(中略)壞性格者受用有大財富之剎帝利、婆羅門、屋主的信施之衣時,比丘們!這確實有他長久的不利、苦,他以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!你們怎麼想,哪個是比較好的:有力氣的男子以赤熱的、燃燒的、灼熱的、熾熱的長鐵釘掰開嘴巴後,以赤熱的、燃燒的、灼熱的、熾熱的銅球放進嘴巴中:會燃燒他的唇、嘴、舌、咽喉、胸、腸與腸間膜,會從下方出去,或受用有大財富之剎帝利、婆羅門、屋主的信施之施食?」
  「大德!這個是殊勝的:受用有大財富之剎帝利、婆羅門、屋主的信施之施食,大德!那是苦的:有力氣的男子以赤熱的、燃燒的、灼熱的、熾熱的長鐵釘掰開嘴巴後以赤熱的、燃燒的、灼熱的、熾熱的銅球放進嘴巴中:會燃燒他的唇、嘴、舌、咽喉、胸、腸與腸間膜,會從下方出去。」
  「比丘們!我告訴你們,比丘們!我讓你們知道,對破戒者……(中略)壞性格者來說,這個是殊勝的:有力氣的男子以赤熱的、燃燒的、灼熱的、熾熱的長鐵釘掰開嘴巴後以赤熱的、燃燒的、灼熱的、熾熱的銅球放進嘴巴中:會燃燒他的唇、嘴、舌、咽喉、胸、腸與腸間膜,會從下方出去,那是什麼原因呢?比丘們!因為,他會從那個因由死亡,或遭受死亡程度的苦,但他不會以其緣,以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!但當破戒者、惡法者……(中略)壞性格者受用有大財富之剎帝利、婆羅門、屋主的信施之施食時,比丘們!這確實有他長久的不利、苦,他以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!你們怎麼想,哪個是比較好的:有力氣的男子抓住頭或肩膀後,令躺在熱鐵床、令坐在熱鐵椅上,或受用有大財富之剎帝利、婆羅門、屋主的信施之床椅?」
  「大德!這個是殊勝的:受用有大財富之剎帝利、婆羅門、屋主的信施之床椅,大德!那是苦的:有力氣的男子抓住頭或肩膀後,令躺在熱鐵床、令坐在熱鐵椅上。」
  「比丘們!我告訴你們,比丘們!我讓你們知道,對破戒者……(中略)壞性格者來說,這個是殊勝的:有力氣的男子抓住頭或肩膀後,令躺在熱鐵床、令坐在熱鐵椅上,那是什麼原因呢?比丘們!因為,他會從那個因由死亡,或遭受死亡程度的苦,但他不會以其緣,以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!但當破戒者、惡法者……(中略)壞性格者受用有大財富之剎帝利、婆羅門、屋主的信施之床椅時,比丘們!這確實有他長久的不利、苦,他以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!你們怎麼想,哪個是比較好的:有力氣的男子抓住後頭下腳上扔入熱的、熾然的,燃燒的、發紅的銅鍋中[,他在那裡被起泡沫地煮, MN.29]。在那裡,被起泡沫地煮的他有時向上走,有時也向下走,有時也橫向走,或受用有大財富之剎帝利、婆羅門、屋主的信施之住處?」
  「大德!這個是殊勝的:受用有大財富之剎帝利、婆羅門、屋主的信施住處,大德!那是苦的:有力氣的男子抓住後頭下腳上扔入熱的、熾然的,燃燒的、發紅的銅鍋中[,他在那裡被起泡沫地煮, MN.29]。在那裡,被起泡沫地煮的他有時向上走,有時也向下走,有時也橫向走。」
  「比丘們!我告訴你們,比丘們!我讓你們知道,對破戒者、惡法者……(中略)壞性格者來說,這個是殊勝的:有力氣的男子抓住後頭下腳上……(中略)一下子走橫,那是什麼原因呢?比丘們!因為,他會從那個因由死亡,或遭受死亡程度的苦,但他不會以其緣,以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!但當破戒者、惡法者……(中略)壞性格者受用有大財富之剎帝利、婆羅門、屋主的信施之住處時,比丘們!這確實有他長久的不利、苦,他以身體的崩解,死後往生苦界、惡趣、下界、地獄。
  比丘們!因此,應該被這麼學:『當我們受用衣服、施食、住處、病人需要物、醫藥必需品時,那些行為對他們必將有大果、大效益,並且,我們的這出家必將是功不唐捐的、有成果的、有果實的。』比丘們!應該被你們這麼學。
  比丘們!以自己的利益考慮時,就足以要以不放逸使目標達成;比丘們!以別人的利益考慮時,就足以要以不放逸使目標達成;比丘們!以兩者的利益考慮時,就足以要以不放逸使目標達成。」
  世尊說這個,而且,當在這個解說被說時,六十位之多比丘的熱血從口中湧出,六十位之多比丘放棄學後還俗[而說]:「世尊!非常難做,世尊!非常難做。」六十位之多不執取後比丘的心從諸被解脫。
AN.7.72/ 8. Aggikkhandhopamasuttaṃ
   72. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtan”ti? “Evaṃ, bhante”ti.
   “Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ– yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti? “Etadeva, bhante, varaṃ– yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti.
   “Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
   “Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro …pe… kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
   “Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ– yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya– sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nhāruṃ chindeyya nhāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā”ti? “Etadeva bhante, varaṃ– yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso daḷhāya vālarajjuyā …pe… aṭṭhimiñjaṃ āhacca tiṭṭheyyā”ti.
   “Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa …pe… kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā …pe… aṭṭhimiñjaṃ āhacca tiṭṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
   “Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ– yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā”ti? “Etadeva, bhante, varaṃ– yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyā”ti.
   “Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa …pe… kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
   “Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ– yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā”ti? “Etadeva, bhante, varaṃ– yaṃ khattiyamahāsālānaṃ vā …pe… saddhādeyyaṃ cīvaraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyyā”ti.
   “Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa …pe… kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
   “Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ– yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya– taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā”ti? “Etadeva, bhante, varaṃ– yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya– taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyyā”ti.
   “Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa …pe… kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya– taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, tañhi tassa hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
   “Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ– yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhujjeyyā”ti? “Etadeva, bhante, varaṃ– yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā”ti.
   “Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa …pe… kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
   “Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ– yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya– so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā”ti? “Etadeva, bhante, varaṃ– yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya– so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyyā”ti.
   “Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa …pe… kasambujātassa yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā …pe… sakimpi tiriyaṃ gaccheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjati tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
   “Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ– ‘yesañca mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā sa-udrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ– ‘attatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; paratthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; ubhayatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetun’”ti.
   Idamavoca bhagavā. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi. Saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu– “sudukkaraṃ bhagavā, sudukkaraṃ bhagavā”ti. Saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「觀兩義(MA.5)」,南傳作「以兩者的利益考慮時」(ubhayatthaṃ…sampassamānena),菩提比丘長老英譯為「考慮著兩者的利益」(considering the good of both)。
  「下過(MA.5)」,南傳作「會從下方出去」(adhobhāgā nikkhameyya),菩提比丘長老英譯為「沿著自己的內臟從下面出來」(comes out from below taking along one's entrails)。