經號:   
   (中部22經 更新)
中部22經/如蛇經(譬喻品[3])(莊春江譯)[MA.200]
  被我這麼聽聞
  有一次世尊住在舍衛城祇樹林給孤獨園。
  當時,以前是捕鷲者,名叫阿哩得比丘的像這樣邪惡的惡見被生起:
  「我像這樣了知被世尊教導的法,如:凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。」
  眾多比丘聽聞:「聽說以前是捕鷲者,名叫阿哩得比丘的像這樣邪惡的惡見被生起:『我像這樣了知被世尊教導的法,如:凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。』」
  那時,那些比丘去見以前是捕鷲者的阿哩得比丘。抵達後,對以前是捕鷲者的阿哩得比丘說這個:
  「阿哩得學友!傳說是真的?你的像這樣邪惡的惡見被生起:『我像這樣了知被世尊教導的法,如:凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。』」
  「學友們!我的確這樣了知被世尊教導的法:關於凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。」
  那時,那些比丘都想要使以前是捕鷲者的阿哩得比丘從這個邪惡的惡見遠離,他們審問、質問、追究:
  「阿哩得學友!你不要這麼說,你不要誹謗世尊,對世尊的誹謗是不的,世尊不會這麼說。阿哩得學友!諸障礙法被世尊以種種法門說是障礙的,而且,當受用時,那些足以成為障礙。諸欲是少樂味的、多苦的、多絕望的,在這裡有更多過患被世尊說;諸欲是如骨鎖的……(中略)被世尊說[MN.54, 42段];諸欲是如肉塊的……被世尊說;諸欲是如草火炬的……被世尊說;諸欲是如炭火坑的……被世尊說;諸欲是如夢的……被世尊說;諸欲是如借用物的……被世尊說;諸欲是如樹果的……被世尊說;諸欲是如屠宰場的……被世尊說;諸欲是如劍戟的……被世尊說;諸欲是如蛇頭的、多苦的、多絕望,在這裡有更多過患被世尊說。」
  當被那些比丘即使這樣審問、質問、追究時,以前是捕鷲者的阿哩得比丘仍對那個邪惡的惡見剛毅地、取著地執著後斷定:「學友們!我的確這樣了知被世尊教導的法:關於凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。」(234)
  由於那些比丘不能夠使以前是捕鷲者的阿哩得比丘從這個邪惡的惡見遠離,然後那些比丘去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的那些比丘對世尊說這個:
  「大德!以前是捕鷲者,名叫阿哩得的比丘生起像這樣邪惡的惡見:『我像這樣了知被世尊教導的法,如:凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。』大德!我們聽聞:『聽說以前是捕鷲者,名叫阿哩得比丘的像這樣邪惡的惡見被生起:「我像這樣了知被世尊教導的法,如:凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。」』大德!那時,我們去見以前是捕鷲者的阿哩得比丘。抵達後,對以前是捕鷲者的阿哩得比丘說這個:『阿哩得學友!傳說是真的?你的像這樣邪惡的惡見被生起:「我像這樣了知被世尊教導的法,如:凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。」』大德!在這麼說時,以前是捕鷲者的阿哩得比丘對我們說這個:『學友們!我的確這樣了知被世尊教導的法:關於凡這些被世尊說的障礙法,當受用時,那些不足以成為障礙。』大德!那時,我們想要使以前是捕鷲者的阿哩得比丘從這個邪惡的惡見遠離,我們審問、質問、追究:『阿哩得學友!你不要這麼說,你不要誹謗世尊,對世尊的誹謗是不好的,世尊不會這麼說。阿哩得學友!諸障礙法被世尊以種種法門說是障礙的,而且,當受用時,那些足以成為障礙。諸欲是少樂味的、多苦的、多絕望的,在這裡有更多過患被世尊說;諸欲是如骨鎖的……被世尊說……(中略)諸欲是如蛇頭的、多苦的、多絕望,在這裡有更多過患被世尊說。』大德!當被我們即使這樣審問、質問、追究時,以前是捕鷲者的阿哩得比丘仍對那個邪惡的惡見剛毅地、取著地執著後斷定:『學友們!我的確這樣了知被世尊教導的法:關於凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。』大德!由於我們不能使以前是捕鷲者的阿哩得比丘從這個邪惡的惡見遠離,然後,我們告知世尊這件事。」(235)
  那時,世尊召喚某位比丘:
  「來!比丘!請你以我的名義召喚以前是捕鷲者的阿哩得比丘:『阿哩得學友!大師召喚你。』」
  「是的,大德!」那位比丘回答世尊後,去見以前是捕鷲者的阿哩得比丘。抵達後,對以前是捕鷲者的阿哩得比丘說這個:「阿哩得學友!大師召喚你。」
  「是的,學友!」以前是捕鷲者的阿哩得比丘回答那位比丘後,去見世尊。抵達後,向世尊問訊後,在一旁坐下。世尊對在一旁坐下的以前是捕鷲者的阿哩得比丘說這個:
  「阿哩得!傳說是真的?你的像這樣邪惡的惡見被生起:『我像這樣了知被世尊教導的法,如:凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。』」
  「大德!確實這樣,我了知被世尊教導的法:關於凡這些被世尊說的諸障礙法,當受用時,那些不足以成為障礙。」
  「無用的男子!你了知法被我對誰這樣教導?無用的男子!諸障礙法被我以種種法門說是障礙的,而且,當受用時,那些足以成為障礙,不是嗎?諸欲是少樂味的、多苦的、多絕望的,在這裡有更多過患被我說;諸欲是如骨鎖的……被我說;諸欲是如肉塊的……被我說;諸欲是如草炬的……被我說;諸欲是如炭火坑的……被我說;諸欲是如夢的……被我說;諸欲是如借用物的……被我說;諸欲是如樹果的……被我說;諸欲是如屠宰場的……被我說;諸欲是如劍戟的……被我說;諸欲是如蛇頭的、多苦的、多絕望的,在這裡有更多過患被我說,無用的男子!然而,你以自己惡把握的誹謗我們,同時也傷害自己,以及產出許多非福德,無用的男子!那對你將有長久的不利、苦。」
  那時,世尊召喚比丘們:
  「比丘們!你們怎麼想它:是否這位以前是捕鷲者的阿哩得比丘在這法、律中也是變熱者呢?」
  「大德!怎麼會是呢?大德!那確實不是。」
  在這麼說時,以前是捕鷲者的阿哩得比丘沈默地、羞愧地、垂肩地、低頭地、鬱悶地、不能反應地坐著。
  那時,世尊知道以前是捕鷲者的阿哩得比丘成為沈默的、羞愧的、垂肩的、低頭的、鬱悶的、不能反應的後,對以前是捕鷲者的阿哩得比丘說這個:
  「無用的男子!你以這個自己邪惡的惡見將被知道,這裡,我將質問比丘們。」(236)
  那時,世尊召喚比丘們:「比丘們!你們也了知法被我這麼教導,如這位以前是捕鷲者的阿哩得比丘以自己惡把握的對我們誹謗,同時也傷害自己,以及產出許多非福德嗎?」
  「大德!這確實不是。諸障礙法被世尊以種種法門為我們說是障礙的,而且,當受用時,那些足以成為障礙。諸欲是少樂味的、多苦的、多絕望的,在這裡有更多過患被世尊說;諸欲是如骨鎖的……被世尊說……(中略)諸欲是如蛇頭的、多苦的、多絕望,在這裡有更多過患被世尊說。」
  「比丘們!!好!比丘們!好!你們這樣了知被我教導的法,比丘們!障礙法被我以種種法門說是障礙的,而且,當受用時,那些足以成為障礙。諸欲是少樂味的、多苦的、多絕望的,在這裡有更多過患被我說;諸欲是如骨鎖的……被我說……(中略)諸欲是如蛇頭的、多苦的、多絕望的,在這裡有更多過患被我說,然而,這位以前是捕鷲者的阿哩得比丘以自己惡把握的誹謗我們,同時也傷害自己,以及產出許多非福德,無用的男子!那對你將有長久的不利、苦。比丘們!『他就從欲之外,從欲想之外,從欲尋之外將受用諸欲』,這不存在可能性。(237)
  比丘們!這裡,某些無用的男子學得法:修多羅、祇夜、記說、伽陀、優陀那、如是語、本生、未曾有法、毘富羅,他們學得那個法後,不以慧考察那些法的義理;對他們那些不以慧考察義理的諸法不忍受(接受)沉思,他們以詰難效益連同以像那樣自由說話效益學得法,對凡為了義理他們學得法,對那個,他們不領納那個的義理,那些惡把握的法對他們轉起長久的不利、苦,那是什麼原因?比丘們!以法的惡把握的狀態。
  比丘們!猶如欲求蛇、尋求蛇、遍求蛇行走的男子,他看見大蛇,在蛇的盤繞處或在尾巴處捉住(把握)牠,那隻蛇使[頭]轉回後,在手處,或在手腕處,或在某個大小肢體處咬,他從那個因由遭受死亡,或死亡程度的苦,那是什麼原因?比丘們!以蛇的惡捉住狀態。同樣的,比丘們!這裡,某些無用的男子學得法:修多羅、祇夜、記說、伽陀、優陀那、如是語、本生、未曾有法、毘富羅,他們學得那個法後,不以慧考察那些法的義理;對他們那些不以慧考察義理的諸法不忍受沉思,他們以詰難效益連同以像那樣自由說話效益學得法,對凡為了義理他們學得法,對那個,他們不領納那個的義理,那些惡把握的法對他們轉起長久的不利、苦,那是什麼原因?比丘們!以法的惡把握的狀態。(238)
  比丘們!但這裡,某些善男子學得法:修多羅、祇夜、記說、伽陀、優陀那、如是語、本生、未曾有法、毘富羅,他們學得那個法後,以慧考察那些法的義理;對他們那些以慧考察義理的諸法忍受沉思,他們不以詰難效益連同不以像那樣自由說話效益學得法,對凡為了義理他們學得法,對那個,他們領納那個的義理,那些善把握的法對他們轉起長久的利益、安樂,那是什麼原因?比丘們!以法的善把握狀態。
  比丘們!猶如欲求蛇、尋求蛇、遍求蛇行走的男子,他看見大蛇,以善制伏的羊足棒制伏牠,以善抑止的羊足棒抑止後,在頸部處善把握地抓住,比丘們,即使那隻蛇以蛇的盤繞包纏那位男子的手,或手腕,或某個大小肢體,那時,他確實不從那個因由遭受死亡,或死亡程度的苦,那是什麼原因?比丘們!以蛇的善把握狀態。同樣的,比丘們!這裡,某些善男子學得法:修多羅、祇夜、記說、伽陀、優陀那、如是語、本生、未曾有法、毘富羅,他們學得那個法後,以慧考察那些法的義理;對他們那些以慧考察義理的諸法忍受沉思,他們不以詰難效益連同不以像那樣自由說話效益學得法,對凡為了義理他們學得法,對那個,他們領納那個的義理,那些善把握的法對他們轉起長久的利益、安樂,那是什麼原因?比丘們!以法的善把握狀態。比丘們!因此,如果你們了知凡被我說的義理,你們應該像那樣憶持它,還有,如果你們不了知凡被我說的義理,在那裡,我應該被你們反問,又或凡是聰明的比丘們。(239)
  比丘們!我將為你們教導為了越度、非為了緊握的筏譬喻法,你們要聽它!你們要好好作意!我將說。」
  「是的,大德!」那些比丘回答世尊。
  世尊說這個:
  「比丘們!猶如旅途中行走的男子,他看見大水河流,此岸是有疑懼的、有恐怖的,彼岸是安穩的、無恐怖的,但沒有為了從此岸到彼岸的渡船或越過的橋,他這麼想:『這大水河流,此岸是有疑懼的、有恐怖的,彼岸是安穩的、無恐怖的,但沒有為了從此岸到彼岸的渡船或越過的橋,讓我收集草、薪木、枝條、樹葉後,捆綁成筏後,依靠那個筏,以手與以腳努力著,平安地渡過[到]彼岸。』比丘們!那時,那位男子收集草、薪木、枝條、樹葉後,捆綁成筏後,依靠那個筏,以手腳努力著,平安地渡過彼岸。已渡過到彼岸的那位男子這麼想:『這個筏對我是多助益的,我依著這個筏,以手與以腳努力著,已平安地渡過彼岸,讓我使這個筏登上頭,或舉在肩上後,向想要之處出發。』比丘們!你們怎麼想它:是否那位這樣做的男子在那個筏上是應該被作的作者呢?」
  「大德!這確實不是。」
  「比丘們!而怎樣作的那位男子在那個筏上是應該被作的作者?比丘們!這裡,已渡過到彼岸的那位男子這麼想:『這個筏對我是多助益的,我依著這個筏,以手與以腳努力著,已平安地渡過彼岸,讓我使這個筏擱置在陸地後,或使之沈入水中後,向想要之處出發。』比丘們!這樣作的那位男子在那個筏上是應該被作的作者。同樣的,比丘們!如筏的法被我為了越度、非為了緊握教導,比丘們!對你們教導的筏譬喻法,以了知著:諸法也應該被你們捨斷,何況諸非法!(240)
  比丘們!有這些六見處,哪六個?比丘們!這裡,未聽聞的一般人是聖者的未看見者,聖者法的不熟知者,在聖者法上未被教導者;是善人的未看見者,善人法的不熟知者,在善人法上未被教導者,認為色:『這是我的我是這個,這是我的真我。』認為受:『這是我的,我是這個,這是我的真我。』認為想:『這是我的,我是這個,這是我的真我。』認為諸行:『這是我的,我是這個,這是我的真我。』及凡那個所見、所聞、所覺、所識、所得、所遍求、被意所隨行,認為那個也:『這是我的,我是這個,這是我的真我。』及凡那個見處:『彼是我者彼即是世間,那個我死後將成為常的、堅固的、永恆的、不變易法,我將就像那樣永久地住立。』認為那個也:『這是我的,我是這個,這是我的真我。』
  比丘們!這裡,有聽聞的聖弟子是聖者的看見者,聖者法的熟知者,在聖者法上被善教導者;是善人的看見者,善人法的熟知者,在善人法上被善教導者,認為色:『這不是我的我不是這個這不是我的真我。』認為受:『這不是我的,我不是這個,這不是我的真我。』認為想:『這不是我的,我不是這個,這不是我的真我。』認為諸行:『這不是我的,我不是這個,這不是我的真我。』及凡那個所見、所聞、所覺、所識、所得、所遍求、被意所隨行,認為那個也:『這不是我的,我不是這個,這不是我的真我。』及凡那個見處:『彼是我者彼即是世間,那個我死後將成為常的、堅固的、永恆的、不變易法,我將就像那樣永久地住立。』認為那個也:『這不是我的,我不是這個,這不是我的真我。』當他這樣認為時,在不存在上不戰慄。(241)
  在這麼說時,某位比丘對世尊說這個:
  「大德!在外部不存在時,會有戰慄嗎?」
  「比丘!會有。」世尊說。
  「比丘!這裡,某人這麼想:『啊!那是我的,啊!我的那個不存在了;啊!那會是我的,啊!我沒得到那個了。』他悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,比丘們!這樣是在外部不存在時,有戰慄。」
  「大德!在外部不存在時,會有無戰慄嗎?」
  「比丘!會有。」世尊說。
  「比丘!這裡,某人不這麼想:『啊!那是我的,啊!我的那個不存在了;啊!那會是我的,啊!我沒得到那個了。』他不悲傷、不疲累、不悲泣、不搥胸地號哭,不來到迷亂,比丘們!這樣是在外部不存在時,有無戰慄。」
  「大德!在內部不存在時,會有戰慄嗎?」
  「比丘!會有。」世尊說。
  「比丘!這裡,某人有這樣的見:『彼是我者彼即是世間,那個我死後將成為常的、堅固的、永恆的、不變易法,我將就像那樣永久地住立。』他聽聞當如來或如來弟子教導為了一切見處、依處、纏、執持、煩惱潛在趨勢的根除,為了一切行的止,為了一切依著斷念,為了渴愛的滅盡,為了離貪,為了,為了涅槃的法時,他這麼想:『我就確實將斷滅,我就確實將消失,我就確實將不存在。』他悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,比丘們!這樣是在內部不存在時,有戰慄。」
  「大德!在內部不存在時,會有無戰慄嗎?」
  「比丘!會有。」世尊說。
  「比丘!這裡,某人沒有這樣的見:『彼是我者彼即是世間,死後我會成為常的、堅固的、永恆的、不變易法,我將就像那樣永久地住立。』他聽聞當如來或如來弟子教導為了一切見處、依處、纏、執持、煩惱潛在趨勢的根除,為了一切行的止,為了一切依著的斷念,為了渴愛的滅盡,為了離貪,為了滅,為了涅槃的法,他不這麼想:『我就確實將斷滅,我就確實將消失,我就確實將不存在。』他不悲傷、不疲累、不悲泣、不搥胸地號哭,不來到迷亂,比丘們!這樣是在內部不存在時,有無戰慄。(242)
  比丘們!你們會緊捉住那個所有物:凡所有物會是常的、堅固的、永恆的、不變易法,就像那樣永久地住立。比丘們!你們看見那個所有物:凡所有物會是常的、堅固的、永恆的、不變易法,就像那樣永久地住立嗎?」
  「世尊!這確實不是。」
  「比丘們!!比丘們!我也沒看見那個所有物:凡所有物會是常的、堅固的、永恆的、不變易法,就像那樣永久地住立。
  比丘們!你們會執取那個[真]我論取:凡當執取[真]我論取時,不會生起愁、悲、苦、憂、絕望。比丘們!你們看見那個[真]我論取:凡當執取[真]我論取時,不會生起愁、悲、苦、憂、絕望嗎?」
  「世尊!這確實不是。」
  「比丘們!好!比丘們!我也沒看見那個[真]我論取:凡當執取[真]我論取時,不會生起愁、悲、苦、憂、絕望。
  比丘們!你們會依止那個見之依止:凡當依止見之依止時,不會生起愁、悲、苦、憂、絕望。比丘們!你們看見那個見之依止:凡當依止見之依止時,不會生起愁、悲、苦、憂、絕望嗎?」
  「世尊!這確實不是。」
  「比丘們!好!比丘們!我也沒看見那個見之依止:凡當依止見之依止時,不會生起愁、悲、苦、憂、絕望。(243)
  比丘們!在存在真我時,會有『我的屬於真我的』嗎?」
  「是的,大德!」
  「比丘們!在存在屬於真我的時,會有『我的真我』嗎?」
  「是的,大德!」
  「比丘們!在當真我與屬於真我的不被發現為真實的、堅固的時,又,凡那個見處:『彼是我者彼即是世間,那個我死後將成為常的、堅固的、永恆的、不變易法,我將就像那樣永久地住立。』比丘們!這是完全的、完整的『愚者之法』,不是嗎?」
  「大德!怎麼會不是呢?大德!確實是完全的、完整的愚者之法。」
  「比丘們!你們怎麼想它:色是常的,或是無常的?」
  「無常的,大德!」
  「那麼,凡為無常的,那是苦的或樂的?」
  「苦的,大德!」
  「那麼,凡為無常的、苦的、變易法,適合認為它:『這是我的,我是這個,這是我的真我。』嗎?」
  「大德!這確實不是。」
  「比丘們!你們怎麼想它:受……想……諸行……識是常的,或是無常的?」
  「無常的,大德!」
  「那麼,凡為無常的,那是苦的或樂的?」
  「苦的,大德!」
  「那麼,凡為無常的、苦的、變易法,適合認為它:『這是我的,我是這個,這是我的真我。』嗎?」
  「大德!這確實不是。」
  「比丘們!因此,在這裡,凡任何色:過去、未來、現在,或內、或外,或粗、或細,或下劣、或勝妙,或凡在遠處、在近處,所有色:『這不是我的,我不是這個,這不是我的真我。』這個應該以正確之慧這樣如實被看見。凡任何受……(中略)凡任何想……凡任何諸行……凡任何識:過去、未來、現在,或內、或外,或粗、或細,或下劣、或勝妙,或凡在遠處、在近處,所有識:『這不是我的,我不是這個,這不是我的真我。』這個應該以正確之慧這樣如實被看見。(244)
  比丘們!這樣看的有聽聞的聖弟子在色上,也在受上厭,也在想上厭,也在諸行上厭,也在識上厭。厭者離染,從離貪被解脫,在已解脫時,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!這被稱為比丘是『拔起門閂者』,及『填滿溝渠者』,及『拔除柱子者』,及『無門閂者』,及『降下旗幟的、卸下負擔的、離結縛的聖者』。
  比丘們!而怎樣比丘是拔起門閂者?比丘們!這裡,比丘的無明已被捨斷,根已被切斷,[如]已斷根的棕櫚樹成為非有為未來不生之物,比丘們!這樣,比丘是拔起門閂者。
  比丘們!而怎樣比丘是填滿溝渠者?比丘們!這裡,比丘的再有的出生輪迴已被捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物,比丘們!這樣,比丘是填滿溝渠者。
  比丘們!而怎樣比丘是拔除柱子者?比丘們!這裡,比丘的渴愛已被捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物,比丘們!這樣,比丘是拔除柱子者。
  比丘們!而怎樣比丘是無門閂者?比丘們!這裡,比丘的五下分結已被捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物,比丘們!這樣,比丘是無門閂者。
  比丘們!而怎樣比丘是降下旗幟的、卸下負擔的、離結縛的聖者?比丘們!這裡,比丘的我是之慢已被捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物,比丘們!這樣,比丘是降下旗幟的、卸下負擔的、離結縛的聖者。[AN.5.71, AN.5.72](245)
  比丘們!當包括帝釋天、包括梵天、包括生主神探求這樣心解脫的比丘時,他們沒得到:『這個是像這樣已去者的識依止的。』那是什麼原因?我說:『像這樣已去者在當生中是不被隨知者。』比丘們!對這麼說、這麼論的我,某些沙門、婆羅門以不存在的、以空虛的、以不實的誹謗:『沙門喬達摩是虛無論者,他告知(安立)存在的眾生的斷滅、消失、非有。』比丘們!而我不是如那樣的,且我沒如那樣說,像這樣那些沙門、婆羅門尊師們以不存在的、以空虛的、以不實的誹謗我:『沙門喬達摩是虛無論者,他告知存在的眾生的斷滅、消失、非有。』比丘們!以前與現在,我告知(安立)苦,連同苦的,比丘們!在那裡(在那種情況下),如果其他人辱罵、誹謗、激怒、騷擾如來,比丘們!在那裡,如來沒有嫌恨、不滿、心的不滿意;比丘們!在那裡,如果其他人恭敬、尊重、尊敬、崇敬如來,比丘們!在那裡,如來沒有歡喜、喜悅、心的浮揚狀態(得意);比丘們!在那裡,如果其他人恭敬、尊重、尊敬、崇敬如來,比丘們!在那裡,如來這麼想:『凡這是以前遍知的,在那裡,對我像這樣的行為被做。』比丘們!因此,在這裡,如果其他人也辱罵、誹謗、激怒、騷擾你們,比丘們!在那裡,嫌恨、不滿、心的不滿意不應該被你們做;比丘們!因此,在這裡,如果其他人恭敬、尊重、尊敬、崇敬你們,比丘們!在那裡,歡喜、喜悅、心的浮揚狀態不應該被你們做;比丘們!因此,在這裡,如果其他人恭敬、尊重、尊敬、崇敬你們,比丘們!在那裡,你們應該這麼想:『凡這是以前遍知的,在那裡,對我像這樣的行為被做。』(246)
  比丘們!因此,在這裡,凡非你們的,你們要捨斷它!它被捨斷,對你們將有長久的利益、安樂。比丘們!而什麼是非你們的?比丘們!色是非你們的,你們要捨斷它!它被捨斷,對你們將有長久的利益、安樂;比丘們!受是非你們的,你們要捨斷它!它被捨斷,對你們將有長久的利益、安樂;比丘們!想是非你們的,你們要捨斷它!它被捨斷,對你們將有長久的利益、安樂;比丘們!諸行是非你們的,你們要捨斷它!它被捨斷,對你們將有長久的利益、安樂;比丘們!識是非你們的,你們要捨斷它!它被捨斷,對你們將有長久的利益、安樂。比丘們!你們怎麼想它:凡在這祇樹林中的草、薪木、枝條、樹葉,如果[某]人帶走它,或燃燒,或如需要做,是否你們這麼想:『[某]人帶走我們,或燃燒,或如需要做。』呢?」
  「大德!這確實不是,那是什麼原因?大德!因為對我們這不是自己,或自己的。」
  「同樣的,比丘們!凡非你們的,你們要捨斷它!它被捨斷,對你們將有長久的利益、安樂。比丘們!而什麼是非你們的?比丘們!色是非你們的,你們要捨斷它!它被捨斷,對你們將有長久的利益、安樂;比丘們!受……(中略)比丘們!想……(中略)比丘們!諸行……(中略)比丘們!識是非你們的,你們要捨斷它!它被捨斷,對你們將有長久的利益、安樂。[SN.22.33](247)
  比丘們!法被我這麼明瞭地善說、揭開、說明、切開舊衣,在法被我這麼明瞭地善說、揭開、說明、切開舊衣時,凡那些漏已滅盡的、已完成的、應該被作的已作的、負擔已卸的、自己的利益已達成的有之結已滅盡的、以究竟智解脫的阿羅漢比丘,他們沒有輪迴的安立。
  比丘們!法被我這麼明瞭地善說、揭開、說明、切開舊衣,在法被我這麼明瞭地善說、揭開、說明、切開舊衣時,凡比丘們的五下分結已被捨斷者,他們全部是化生者、在那裡般涅槃者、不從那個世間返還者。
  比丘們!法被我這麼明瞭地善說、揭開、說明、切開舊衣,在法被我這麼明瞭地善說、揭開、說明、切開舊衣時,凡比丘們的三結已被捨斷,貪、瞋、癡薄狀態者,他們全部是一來者,只回來這個世間一次後,將作苦的終結
  比丘們!法被我這麼明瞭地善說、揭開、說明、切開舊衣,在法被我這麼明瞭地善說、揭開、說明、切開舊衣時,凡比丘們的三結已被捨斷者,他們全部是入流者、不墮惡趣法者、決定者正覺為彼岸者
  比丘們!法被我這麼明瞭地善說、揭開、說明、切開舊衣,在法被我這麼明瞭地善說、揭開、說明、切開舊衣時,凡那些隨法行者隨信行者的比丘,他們全部是正覺為彼岸者
  比丘們!法被我這麼明瞭地善說、揭開、說明、切開舊衣,在法被我這麼明瞭地善說、揭開、說明、切開舊衣時,凡於我有足夠信者、足夠情愛者,他們全部是天界為彼岸(所趣處)者。」
  世尊說這個,悅意的那些比丘歡喜世尊的所說。(248)
  如蛇經第二終了。
MN.22/(2) Alagaddūpamasuttaṃ
   234. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti– “tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti. Assosuṃ kho sambahulā bhikkhū – “ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṃsu; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ– “saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti. “Evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti.
   Atha kho tepi bhikkhū ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti– “mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… maṃsapesūpamā kāmā vuttā bhagavatā… 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”ti. Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati– “evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti.
   235. Yato kho te bhikkhū nāsakkhiṃsu ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ– “ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Assumha kho mayaṃ, bhante– ‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Atha kho mayaṃ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocumha– ‘saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti?
   “Evaṃ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca– ‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Atha kho mayaṃ, bhante, ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha ‘mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati– ‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Yato kho mayaṃ, bhante, nāsakkhimha ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.
   236. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ āmantehi– ‘satthā taṃ, āvuso ariṭṭha, āmantetī’”ti. “Evaṃ bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca– “satthā taṃ, āvuso ariṭṭha, āmantetī”ti. “Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ bhagavā etadavoca– “saccaṃ kira te, ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti?
   “Evaṃbyākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti. “Kassa kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā… maṃsapesūpamā kāmā vuttā mayā… tiṇukkūpamā kāmā vuttā mayā… aṅgārakāsūpamā kāmā vuttā mayā… supinakūpamā kāmā vuttā mayā… yācitakūpamā kāmā vuttā mayā… rukkhaphalūpamā kāmā vuttā mayā… asisūnūpamā kāmā vuttā mayā… sattisūlūpamā kāmā vuttā mayā… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.
   Atha kho bhagavā bhikkhū āmantesi– “taṃ kiṃ maññatha, bhikkhave, api nāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṃ dhammavinaye”ti? “Kiñhi siyā, bhante; no hetaṃ, bhante”ti. Evaṃ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca– “paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī”ti.
   237. Atha kho bhagavā bhikkhū āmantesi– “tumhepi me, bhikkhave evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavatī”ti? “No hetaṃ, bhante. Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā ādīnavo ettha bhiyyo”ti. “Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca panāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya. So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti– netaṃ ṭhānaṃ vijjati”.
   238. “Idha, bhikkhave, ekacce moghapurisā dhammaṃ pariyāpuṇanti– suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammānaṃ.
   “Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. So passeyya mahantaṃ alagaddaṃ. Tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya. Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya. So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti– suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā bhikkhave dhammānaṃ.
   239. “Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti– suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti na itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā bhikkhave dhammānaṃ.
   “Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. So passeyya mahantaṃ alagaddaṃ. Tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya. Ajapadena daṇḍena suniggahitaṃ niggahitvā, gīvāya suggahitaṃ gaṇheyya. Kiñcāpi so, bhikkhave alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Suggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti– suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti, na itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ atthāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammānaṃ. Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṃ ājāneyyātha, tathā naṃ dhāreyyātha. Yassa ca pana me bhāsitassa atthaṃ na ājāneyyātha, ahaṃ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.
   240. “Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāya. Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “seyyathāpi bhikkhave, puriso addhānamaggappaṭipanno. So passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Tassa evamassa ‘ayaṃ kho mahā-udakaṇṇavo, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā, taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyyan’ti. Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya. Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa– ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṃ pakkameyyan’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso evaṃkārī tasmiṃ kulle kiccakārī assā”ti? “No hetaṃ, bhante”. “Kathaṃkārī ca so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa – ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ thale vā ussādetvā udake vā opilāpetvā yena kāmaṃ pakkameyyan’ti. Evaṃkārī kho so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa. Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
   241. “Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; saññaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; saṅkhāre ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ– so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassāmīti– tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; saññaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; saṅkhāre ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā, tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ– so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti– tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. So evaṃ samanupassanto asati na paritassatī”ti.
   242. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “siyā nu kho, bhante, bahiddhā asati paritassanā”ti? “Siyā, bhikkhū”ti– bhagavā avoca. “Idha bhikkhu ekaccassa evaṃ hoti– ‘ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.
   “Siyā pana, bhante, bahiddhā asati aparitassanā”ti? “Siyā, bhikkhū”ti– bhagavā avoca. “Idha bhikkhu ekaccassa na evaṃ hoti– ‘ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī’ti. So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Evaṃ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.
   “Siyā nu kho, bhante, ajjhattaṃ asati paritassanā”ti? “Siyā, bhikkhū”ti– bhagavā avoca. “Idha, bhikkhu, ekaccassa evaṃ diṭṭhi hoti– ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. Tassa evaṃ hoti ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho, bhikkhu, ajjhattaṃ asati paritassanā hotī”ti.
   “Siyā pana, bhante, ajjhattaṃ asati aparitassanā”ti? “Siyā, bhikkhū”ti bhagavā avoca. “Idha, bhikkhu, ekaccassa na evaṃ diṭṭhi hoti– ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. Tassa na evaṃ hoti– ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Evaṃ kho, bhikkhu, ajjhattaṃ asati aparitassanā hoti”.
   243. “Taṃ, bhikkhave, pariggahaṃ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyya. Passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyyā”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, pariggahaṃ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya.
   “Taṃ, bhikkhave, attavādupādānaṃ upādiyetha, yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ attavādupādānaṃ yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, attavādupādānaṃ na samanupassāmi yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.
   “Taṃ, bhikkhave, diṭṭhinissayaṃ nissayetha yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ diṭṭhinissayaṃ yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, diṭṭhinissayaṃ na samanupassāmi yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”.
   244. “Attani vā, bhikkhave, sati attaniyaṃ me ti assā”ti?
   “Evaṃ, bhante”.
   “Attaniye vā, bhikkhave, sati attā me ti assā”ti? “Evaṃ, bhante”.
   “Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṃ diṭṭhiṭṭhānaṃ– ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti– nanāyaṃ, bhikkhave, kevalo paripūro bāladhammo’”ti?
   “Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.
   “Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti?
   “Aniccaṃ, bhante”
   “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?
   “Dukkhaṃ, bhante”.
   “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– etaṃ mama, esohamasmi, eso me attā”ti?
   “No hetaṃ, bhante”.
   “Taṃ kiṃ maññatha, bhikkhave, vedanā …pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
   “Aniccaṃ, bhante”.
   “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?
   “Dukkhaṃ, bhante”.
   “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– etaṃ mama, esohamasmi, eso me attā”ti?
   “No hetaṃ, bhante”.
   “Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā …pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ”.
   245. “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmiṃ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṃ nibbindati, nibbidā virajjati, virāgā vimuccati vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi.
   “Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.
   “Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti? Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṃsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato, āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti.
   “Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.
   “Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṃyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni, āyatiṃ anuppādadhammāni Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.
   “Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti.
   246. “Evaṃ vimuttacittaṃ kho, bhikkhave, bhikkhuṃ sa-indā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti– ‘idaṃ nissitaṃ tathāgatassa viññāṇan’ti. Taṃ kissa hetu? Diṭṭhevāhaṃ, bhikkhave, dhamme tathāgataṃ ananuvijjoti vadāmi. Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti– ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. Yathā cāhaṃ na, bhikkhave, yathā cāhaṃ na vadāmi, tathā maṃ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti– ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. Pubbe cāhaṃ bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṃ. Tatra ce, bhikkhave, pare tathāgataṃ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.
   “Tatra ce, bhikkhave, pare tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṃ na cetaso uppilāvitattaṃ. Tatra ce, bhikkhave pare vā tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṃ hoti– ‘yaṃ kho idaṃ pubbe pariññātaṃ tattha me evarūpā kārā karīyantī’ti. Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viheseyyuṃ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhākaṃ evamassa– ‘yaṃ kho idaṃ pubbe pariññātaṃ, tattha me evarūpā kārā karīyantī’ti.
   247. “Tasmātiha, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṃ, te pajahatha; te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. Viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Taṃ kiṃ maññatha, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā daheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa– ‘amhe jano harati vā dahati vā yathāpaccayaṃ vā karotī’ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti. “Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave …pe… saññā, bhikkhave… saṅkhārā, bhikkhave …pe… viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.
   248. “Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, vaṭṭaṃ tesaṃ natthi paññāpanāya. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ pañcorambhāgiyāni saṃyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā niyatā sambodhiparāyanā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ mayi saddhāmattaṃ pemamattaṃ sabbe te saggaparāyanā”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Alagaddūpamasuttaṃ niṭṭhitaṃ dutiyaṃ.
漢巴經文比對(莊春江作):
  「伽陀婆棃(MA.200)」,南傳作「捕鷲者」(gaddhabādhi,另譯為「鷹師;鷹飼」),智髻比丘長老英譯為「禿鷲殺手」(the vulture killers)。
  「障礙(MA.200);障道法(僧祇律)」,南傳作「諸障礙法」(antarāyikā dhammā),智髻比丘長老英譯為「被稱為阻礙的事」(things called obstructions)。按:《破斥猶豫》對後面經文「從欲尋之外將受用諸欲」的「將受用諸欲」(kāme paṭisevissatīti)以「將行婬欲事(methunasamācāraṃ samācarissatīti)解說,註疏則說,接受女人的按摩(ucchādanaṃ)、搓揉(parimaddanaṃ)、沐浴(nahāpanaṃ)、擦揉(sambāhanaṃ)也是。而「在欲之外」(aññatreva kāmehi),菩提比丘長老以「感官上能愉快之物」(sensually enjoyable objects)解說。
  「不善解取蛇法(MA.200)」,南傳作「以蛇的惡捉住狀態」(Duggahitattā…alagaddassa),智髻比丘長老英譯為「因為他的錯誤抓蛇」(Because of his wrong grasp of the snake)。按:此處的「捉住」即「把握」,與法的「把握」使用同字,為雙關語。
  「鐵杖(MA.200)」,南傳作「羊足棒」(ajapadena daṇḍena),智髻比丘長老英譯為「裂口棒」(a cleft stick)。按:此即前端呈Y形開叉(如羊蹄)的棍子。
  「筏喻法(MA.200)」,南傳作「筏譬喻法」(kullūpamaṃ dhammaṃ),智髻比丘長老英譯為「佛法與木筏相似」(the Dhamma is similar to a raft)。按:AA.43.5作「筏譬喻」
  「況非法耶(MA.200);何況惡法而可翫習/何況非法(AA.43.5)」,南傳作「何況非諸法」(pageva adhammā),智髻比丘長老英譯為「何況違反教導(教義)的事」(how much more so things contrary to the teachings)。按:這裡的法,《破斥猶豫》以「奢摩他與毘婆舍那」(dhammāti samathavipassanā)解說,即捨斷對其或粗或細的結縛(taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā),如MN.66說捨斷、超越四禪八定;MN.38說對清淨見解不黏著、不珍惜、不珍藏、不執著為我所,但菩提比丘長老認為應該指「教導」(teachings),亦即:執取聖者的教導都會阻礙進展了,何況違反教導。
  「如來」,南傳作「像這樣已去者」(tathāgatassa,另譯為「如去;如來」),智髻比丘長老英譯為「像這樣已去者」(one thus gone)。
  「也是變熱者」(usmīkatopi,逐字譯為「熱+已被作的+也」),智髻比丘長老英譯為「點燃即使只一點智慧的火花」(kindled even a spark of wisdom)。按:《破斥猶豫》以「對道、果的可能緣、煖智是變熱的狀態」(Maggaphalānaṃ paccayasamatthāya ñāṇusmāya usmīkatabhāvaṃ, MN.22),或「就被說為低下之意趣」(heṭṭhā vuttādhippāyameva, MN.38)解說。
  「見之依止」(diṭṭhinissayaṃ),智髻比丘長老英譯為「那個觀點的支持」(a support that view),《破斥猶豫》以「以有身見為首的六十二(邪)見」(sakkāyadiṭṭhipamukhā dvāsaṭṭhi diṭṭhiyo)解說,《吉祥悅意》則以「(邪)見的依止者、惡見者(diṭṭhigatikāti, DN.29)」解說。
  「我的屬於真我的」(attaniyaṃ me),智髻比丘長老英譯為「我的所有屬於自我者」(for me what belongs to a self),菩提比丘長老解說「所有屬於自我者」或「自我的所有物」(self's property)的觀念歸因於在五蘊中任一個不被認定為真我,一如個人外部的所有物。此段顯示這一對「我」與「我所」的互相依存與同時站不住腳。按:「屬於真我的」(attaniyaṃ),另譯為「屬我的;我所」,與一般地一人稱屬格「我的」(me)有別。
  「愚者之法」(bāladhammoti),智髻比丘長老英譯為「愚者的教導」(foolish teaching)。
  「不被隨知者」(ananuvijjoti),智髻比丘長老英譯為「是無法追蹤的」(is untraceable)。按:《破斥猶豫》以「不被看見或不能知道」(asaṃvijjamāno vā avindeyyo vā)解說。
  「以前遍知的」(pubbe pariññātaṃ tattha),智髻比丘長老英譯為「先前被完全地理解的那個」(which earlier was fully understood)。按:《破斥猶豫》解說為「以前在菩提樹下(bodhimaṇḍe)以三種遍知(tīhi pariññāhi)所遍知的這個五蘊」,長老解說,被恭敬或辱罵的只是五蘊,不是「我」( I )或「真我」(self)。
  「切開舊衣」(chinnapilotiko),智髻比丘長老英譯為「免於補釘」(free of patchwork),菩提比丘長老英譯為「剝下補釘」(stripped of patchwork, SN.384)。