經號:   
   (中部66經 更新)
中部66經/鵪鶉譬喻經(比丘品[7])(莊春江譯)[MA.192]
  被我這麼聽聞
  有一次世尊住在安估搭勒玻名叫阿玻那(市集)的安估搭勒玻市鎮。
  那時,世尊午前時穿衣、拿起衣鉢後,為了托鉢進入阿玻那。在阿玻那為了托鉢行走後,餐後已從施食返回為了白天的住處去某個叢林。進入那個叢林後,坐在某棵樹下為了白天的住處。
  尊者優陀夷午前時也穿衣、拿起衣鉢後,為了托鉢進入阿玻那。在阿玻那為了托鉢行走後,餐後已從施食返回,為了白天的住處去那個叢林。進入那個叢林後,坐在某棵樹下為了白天的住處。獨處、獨坐的尊者優陀夷這樣心的深思生起:
  「世尊確實是我們許多苦法的除去者,世尊確實是我們許多樂法的帶來者,世尊確實是我們許多不善法的除去者,世尊確實是我們許多善法的帶來者。」
  那時,尊者優陀夷傍晚時,從獨坐出來,去見世尊。抵達後,向世尊問訊後,在一旁坐下。(148)
  在一旁坐下的尊者優陀夷對世尊說這個:「大德!這裡,獨處的、獨坐的我這樣心的深思生起:『世尊確實是我們許多苦法的除去者,世尊確實是我們許多樂法的帶來者,世尊確實是我們許多不善法的除去者,世尊確實是我們許多善法的帶來者。』大德!以前,我們就在傍晚、早晨、白天非時吃,有那個場合(時機),凡世尊召喚比丘們:『來吧!比丘們!你們要捨斷這個白天非時食。』大德!那個我就有變異,就有憂:『凡有信的屋主們也在白天非時對我們施與勝妙的硬食、軟食,世尊也對我們說對那個的捨斷,善逝也對我們說對那個的斷念。』大德!當那些我們在世尊上看見情愛、尊重、時,這樣,我們捨斷那個白天非時食。大德!那些我們只在傍晚與早晨吃。有那個場合,凡世尊召喚比丘們:『來吧!比丘們!你們要捨斷這個夜間非時食。[MN.70]』大德!那個我就有變異,就有憂:『凡也對我們這些看起來比較勝妙的兩餐,世尊也對我們說對那個的捨斷,善逝也對我們說對那個的斷念。』大德!從前,某位男子在白天得到咖哩後這麼說:『好吧,請你們放著,傍晚時我們將全部都一起吃。』大德!凡任何烹飪,那些全部是在夜間,少量是在白天,大德!當那些我們在世尊上看見情愛、尊重、慚、愧時,這樣,我們捨斷那個夜間非時食。大德!從前,當比丘們在漆黑的夜晚為了托鉢行走時,進入糞坑,也跌落污水坑,也爬上(登上)荊棘草叢,也爬上睡覺的母牛,也與已作業作未作業的流氓見面,婦女也對他們以不正法招請。大德!從前,我在漆黑的夜晚為了托鉢行走,某位洗容器的女子在閃電中看見我,看見我後,害怕地作尖叫:『哎呀!有鬼對我。』大德!在這麼說時,我對那位女子說這個:『姊妹!我不是鬼,是為了托鉢站立的比丘。』『死爹比丘(比丘的父親已死)!死娘比丘!比丘!你的肚子以銳利的牛刀切開著比較好,而非你在漆黑的夜晚因肚子為了托鉢行走比較好。』大德!回憶著那個的那個我這麼想:『世尊確實是我們許多苦法的除去者,世尊確實是我們許多樂法的帶來者,世尊確實是我們許多不善法的除去者,世尊確實是我們許多善法的帶來者。』」(149)
  「同樣的,優陀夷!然而,這裡,某些無用的男子當被我說:『請你捨斷這個。』時,他們這麼說:『這個一點點的、微不足道的有什麼?這位沙門就是太禁欲者。』他們不捨斷那個,同時也於我現起不滿,以及凡想學的比丘們。優陀夷!那個對他們成為有力的繫縛、堅固的繫縛、牢固的繫縛、不腐的繫縛、粗大的木頭。優陀夷!猶如鵪鶉鳥被腐爛蔓藤的繫縛繫縛,就在那裡等待傷害,或皮繩,或死亡。優陀夷!凡如果這麼說:『以那個,那隻鵪鶉鳥被腐爛蔓藤的繫縛繫縛,就在那裡等待傷害,或皮繩,或死亡,那個對牠是無力的繫縛、軟弱的繫縛、腐爛的繫縛、不堅實的繫縛。』優陀夷!那位說者正確地說嗎?」
  「大德!這確實不是。大德!以那個,那隻鵪鶉鳥被腐爛蔓藤的繫縛繫縛,就在那裡等待傷害,或皮繩,或死亡,那個對牠是有力的繫縛、堅固的繫縛、牢固的繫縛、不腐的繫縛、粗大的木頭。」
  「同樣的,優陀夷!這裡,某些無用的男子當被我說:『請你捨斷這個。』時,他們這麼說:『這個一點點的、微不足道的有什麼?這位沙門就是太禁欲者。』他們不捨斷那個,同時也於我現起不滿,以及凡想學的比丘們,優陀夷!那個對他們成為有力的繫縛、堅固的繫縛、牢固的繫縛、不腐的繫縛、粗大的木頭。(150)
  優陀夷!又,這裡,某些善男子當被我說『請你捨斷這個。』時,他們這麼說:『這個一點點的、微不足道的、能被捨斷的有什麼?凡世尊對我們說捨斷,凡善逝對我們說斷念。』他們捨斷那個,同時也於我不現起不滿,以及凡想學的比丘們。他們捨斷那個後,成為放心的、安心的、被他人施與生活的,以成為鹿[溫馴]之心而住。優陀夷!那個對他們成為無力的繫縛、軟弱的繫縛、腐爛的繫縛、不堅實的繫縛。優陀夷!猶如像轅桿那樣牙的、[身體]龐大的、良好出身的、經常出入戰場的國王象被堅固皮繩的繫縛繫縛,只扭動身體後,切斷、破壞那個繫縛後,向想要之處出發。優陀夷!凡如果這麼說:『以那個,那隻像轅桿那樣牙的、龐大的、良好出身的、經常出入戰場的國王象被堅固皮繩的繫縛繫縛,只扭動身體後,切斷、破壞那個繫縛後,向想要之處出發,那個對牠是有力的繫縛、堅固的繫縛、牢固的繫縛、不腐的繫縛、粗大的木頭。』優陀夷!那位說者正確地說嗎?」
  「大德!這確實不是。大德!以那個,那隻像轅桿那樣牙的、龐大的、良好出身的、經常出入戰場的國王象被堅固皮繩的繫縛繫縛,只扭動身體後,切斷、破壞那個繫縛後,向想要之處出發,那個對牠是無力的繫縛、軟弱的繫縛、腐爛的繫縛、不堅實的繫縛。」
  「同樣的,優陀夷!這裡,某些善男子當被我說『請你捨斷這個。』時,他們這麼說:『這個一點點的、微不足道的、能被捨斷的有什麼?凡世尊對我們說捨斷,凡善逝對我們說斷念。』他們捨斷那個,同時也於我不現起不滿,以及凡想學的比丘們。他們捨斷那個後,成為放心的、安心的、被他人施與生活的,以成為鹿[溫馴]之心而住。優陀夷!那個對他們成為無力的繫縛、軟弱的繫縛、腐爛的繫縛、不堅實的繫縛。(151)
  優陀夷!猶如有貧窮的、無所有的、貧困的男子,那個他有一間烏鴉極施與者(烏鴉進入吃食)非最上形色的破小屋、一張非最上形色的破床、一個非最上形色穀物播種種子的甕、一個非最上等形色的妻子,他看見到僧園的、善洗淨手腳的、已食合意食物的比丘坐在清涼的日蔭處,在增上心上努力,他這麼想:『先生沙門身分確實是樂,先生!沙門身分確實是無病,願那個我是:凡我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。』他不能夠捨斷(捨棄)一間烏鴉極施與者非最上形色的破小屋後,捨斷一張非最上形色的破床後,捨斷一個非最上形色穀物播種種子的甕後,捨斷一個非最上等形色的妻子後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。優陀夷!凡如果這麼說:『以那個,那位男子被繫縛繫縛,不能夠捨斷一間烏鴉極施與者出非最上形色的破小屋後,捨斷一張非最上形色的破床後,捨斷一個非最上形色穀物播種種子的甕後,捨斷一個非最上等形色的妻子後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者,那個對他是無力的繫縛、軟弱的繫縛、腐爛的繫縛、不堅實的繫縛。』優陀夷!那位說者正確地說嗎?」
  「大德!這確實不是。大德!那位男子被繫縛束縛,不能夠捨斷一間烏鴉極施與者非最上形色的破小屋後,捨斷一張非最上形色的破床後,捨斷一個非最上形色穀物播種種子的甕後,捨斷一個非最上等形色的妻子後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者,那個對他是有力的繫縛、堅固的繫縛、牢固的繫縛、不腐的繫縛、粗大的木頭。」
  「同樣的,優陀夷!這裡,某些無用的男子當被我說:『請你捨斷這個。』時,他們這麼說:『這個一點點的、微不足道的有什麼?這位沙門就是太禁欲者。』他們不捨斷那個,同時也於我現起不滿,以及凡想學的比丘們,優陀夷!那個對他們成為有力的繫縛、堅固的繫縛、牢固的繫縛、不腐的繫縛、粗大的木頭。(152)
  優陀夷!猶如富裕的、大富的、大財富的屋主或屋主之子有不只一個金幣群的積聚,不只一個穀物群的積聚,不只一個田地群的積聚,不只一個土地群的積聚,不只一個被扶養者群的積聚,不只一個男奴僕群的積聚,不只一個女奴僕群的積聚,他看見到僧園的、善洗淨手腳的、已食合意食物的比丘坐在清涼的日蔭處,在增上心上努力,他這麼想:『先生!沙門身分確實是樂,先生!沙門身分確實是無病,願那個我是:凡我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。』他能夠捨斷不只一個金幣群的積聚後,捨斷不只一個穀物群的積聚後,捨斷不只一個田地群的積聚後,捨斷不只一個土地群的積聚後,捨斷不只一個被扶養者群的積聚後,捨斷不只一個男奴僕群的積聚後,捨斷不只一個女奴僕群的積聚後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。優陀夷!凡如果這麼說:『以那個,那位屋主或屋主之子被繫縛繫縛,能夠捨斷不只一個金幣群的積聚後,捨斷不只一個穀物群的積聚後,捨斷不只一個田地群的積聚後,捨斷不只一個土地群的積聚後,捨斷不只一個被扶養者群的積聚後,捨斷不只一個男奴僕群的積聚後,捨斷不只一個女奴僕群的積聚後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者,那個對他是有力的繫縛、堅固的繫縛、牢固的繫縛、不腐的繫縛、粗大的木頭。』優陀夷!那位說者正確地說嗎?」
  「大德!這確實不是。大德!那位屋主或屋主之子被繫縛繫縛,能夠捨斷不只一個金幣群的積聚後,捨斷不只一個穀物群的積聚後,捨斷不只一個田地群的積聚後,捨斷不只一個土地群的積聚後,捨斷不只一個被扶養者群的積聚後,捨斷不只一個男奴僕群的積聚後,捨斷不只一個女奴僕群的積聚後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者,那個對他是無力的繫縛、軟弱的繫縛、腐爛的繫縛、不堅實的繫縛。」
  「同樣的,優陀夷!這裡,某些善男子當被我說『請你捨斷這個。』時,他們這麼說:『這個一點點的、微不足道的、能被捨斷的有什麼?凡世尊對我們說捨斷,凡善逝對我們說斷念。』他們捨斷那個,同時也於我不現起不滿,以及凡想學的比丘們。他們捨斷那個後,成為放心的、安心的、被他人施與生活的,以成為鹿[溫馴]之心而住。優陀夷!那個對他們成為無力的繫縛、軟弱的繫縛、腐爛的繫縛、不堅實的繫縛。(153)
  優陀夷!有這四種現在的世間中存在的人,哪四種?優陀夷!這裡,某人是為了依著之捨斷的行者、為了依著之斷念的行者,偶爾,依著關聯的諸憶念與意向對那位為了依著之捨斷行者、為了依著之斷念行者生起,他容忍那些,不捨斷、不驅離、不作終結、不使之走到不存在。優陀夷!我說這位個人『被結縛』,非『離被結縛』。那是什麼原因?優陀夷!因為,在這位個人上根差別性被我知道。
  優陀夷!這裡,某人是為了依著之捨斷的行者、為了依著之斷念的行者,偶爾,依著關聯的諸憶念與意向對那位為了依著之捨斷行者、為了依著之斷念行者生起,他不容忍那些,捨斷、驅離、作終結、使之走到不存在。優陀夷!我也說位這個人『被結縛』,非『離結縛』。那是什麼原因?優陀夷!因為,在這位個人上根差別性被我知道。
  優陀夷!這裡,某人是為了依著之捨斷的行者、為了依著之斷念的行者,偶爾,依著關聯的憶念與意向偶爾由於失念對那位為了依著之捨斷行者、為了依著之斷念行者生起,優陀夷![正]念的生起是徐緩的,那時對那個就急速地捨斷、驅離、作終結、使之走到不存在。優陀夷!猶如男子在中午被加熱的鐵盤上使二、三滴水滴落下,優陀夷!水滴的落下是緩慢的,那時它就急速地走到遍盡、耗盡(遍取)。同樣的,優陀夷!某人是為了依著之捨斷的行者、為了依著之斷念的行者,偶爾,依著關聯的憶念與意向偶爾由於失念對那位為了依著之捨斷行者、為了依著之斷念行者生起,優陀夷!念的生起是徐緩的,那時對那個就急速地捨斷、驅離、作終結、使之走到不存在。優陀夷!我也說位這個人『被結縛』,非『離結縛』。那是什麼原因?優陀夷!因為,在這位個人上根差別性被我知道。
  優陀夷!這裡,某人像這樣知道『依著是苦的根。』後成為無依著者、在依著的滅盡上解脫者。優陀夷!我說位這個人『離被結縛』,非『被結縛』。那是什麼原因?優陀夷!因為,在這位個人上根差別性被我知道。優陀夷!這是四種現在的世間中存在的人。(154)
  優陀夷!有這五種欲,哪五種?能被眼識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸色,能被耳識知的……諸聲音,能被鼻識知的……諸氣味,能被舌識知的……諸味道,能被身識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、誘人的諸所觸,優陀夷!這是五種欲。優陀夷!凡緣於這五種欲,樂、喜悅生起,這被稱為欲樂、穢樂、一般人的樂、非聖者的樂,我說:『對這個樂,不應該被實行、不應該被修習、不應該被多作、應該被害怕。』(155)
  優陀夷!這裡,比丘就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪;從尋與伺的平息……(中略)進入後住於無尋、無伺,定而生喜、樂的第二禪;以喜的褪去……(中略)的第三禪;從樂的捨斷……(中略)進入後住於不苦不樂,平靜、念遍純淨的第四禪,這被稱為離欲樂、獨居樂、寂靜樂、正覺樂,我說:『對這個樂,應該被實行、應該被修習、應該被多作、不應該被害怕。』
  優陀夷!這裡,比丘就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺,離而生喜、樂的初禪,優陀夷!我說這是在動搖中。而在那裡,是什麼在動搖中呢?在那裡,凡有尋、伺未滅者,這是在動搖中。優陀夷!這裡,比丘從尋與伺的平息……(中略)進入後住於無尋、無伺,定而生喜、樂的第二禪,優陀夷!我說這也是在動搖中。而在那裡,是什麼在動搖中呢?在那裡,凡有喜、樂未滅者,這是在動搖中。優陀夷!這裡,比丘從喜的褪去……(中略)的第三禪,優陀夷!我說這也是在動搖中。而在那裡,是什麼在動搖中呢?在那裡,凡有平靜樂未滅者,這是在動搖中。優陀夷!這裡,比丘從樂的捨斷……(中略)進入後住於不苦不樂,平靜、念遍純淨的第四禪,優陀夷!我說這是在不動中。
  優陀夷!這裡,比丘就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺,離而生喜、樂的初禪,優陀夷!我說:『這是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是那個的超越呢?優陀夷!這裡,比丘從尋與伺的平息……(中略)進入後住於無尋、無伺,定而生喜、樂的第二禪,這是那個的超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是那個的超越呢?優陀夷!這裡,比丘從喜的褪去……(中略)的第三禪,這是那個的超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是那個的超越呢?優陀夷!這裡,比丘從樂的捨斷……(中略)進入後住於不苦不樂,平靜、念遍純淨的第四禪,這是那個的超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是那個的超越呢?優陀夷!這裡,比丘從一切色想的超越,從有對想的滅沒,從不作意種種想[而知]:『虛空是無邊的』,進入後住於虛空無邊處,這是那個的超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是那個的超越呢?優陀夷!這裡,比丘超越一切虛空無邊處後[而知]:『識是無邊的』,進入後住於識無邊處,這是那個的超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是那個的超越呢?優陀夷!這裡,比丘超越一切識無邊處後[而知]:『什麼都沒有』,進入後住於無所有處,這是那個的超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是那個的超越呢?優陀夷!這裡,比丘超越一切無所有處後,進入後住於非想非非想處,這是那個的超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是那個的超越呢?優陀夷!這裡,比丘超越一切非想非非想處後,進入後住於想受滅,這是那個的超越。優陀夷!像這樣,我也說對非想非非想處的捨斷。優陀夷!你看見那個或微細或粗大的結我不說捨斷的嗎?」
  「大德!這確實不是。」
  世尊說這個,悅意的尊者優陀夷歡喜世尊的所說。(156)
  鵪鶉譬喻經第六終了。
MN.66/(6) Laṭukikopamasuttaṃ
   148. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– “bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā”ti. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi
   149. Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti. Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi– ‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva domanassaṃ– ‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā. Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi– ‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ – ‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha– ‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā. Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti. Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi. Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī. Disvā maṃ bhītā vissaramakāsi– ‘abhumme pisāco vata man’ti! Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ– ‘nāhaṃ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti. ‘Bhikkhussa ātumārī, bhikkhussa mātumārī ! Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti. Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti– ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’”ti.
   150. “Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti. Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro– seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti. Yo nu kho, udāyi, evaṃ vadeyya – ‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti. “Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”.
   151. “Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ– seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati. Yo nu kho, udāyi, evaṃ vadeyya– ‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ …pe… asārakaṃ bandhanan”ti. “Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ”.
   152. “Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā. So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa– ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya– ‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti. “Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”.
   153. “Seyyathāpi udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo; so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa– ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya– ‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan”ti. “Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha yassa, no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ”.
   154. “Cattārome udāyi, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.
   “Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.
   “Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Seyyathāpi, udāyi, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.
   “Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti – iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
   155. “Pañca kho ime, udāyi, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, udāyi, pañca kāmaguṇā. Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.
   156. “Idhudāyi bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.
   “Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.
   “Idhudāyi bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo; iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi. Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī”ti? “No hetaṃ, bhante”ti.
   Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.
   Laṭukikopamasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「苦法」(dukkhadhammānaṃ),智髻比丘長老英譯為「痛苦的狀態」(painful states)。
  「不能消食(MA.192)」,南傳作「就是太禁欲者」(adhisallikhateva),智髻比丘長老英譯為「太強求;太嚴厲」(much too exacting)。
  「賊(MA.192)」,南傳作「流氓」(māṇavehipi,原意為「青年」),菩提比丘長老英譯為「流氓」(hoodlums)。按:《破斥猶豫》、《滿足希求》皆以「盜賊」(corehi)解說,《大義釋》都作「盜賊或流氓(盜賊或會是青年)」(corā vā assu mānavā vā)。
  「惡不淨行(MA.192)」,南傳作「以不正法」(asaddhammena),智髻比丘長老英譯為「性方面地」(sexually)。按:《破斥猶豫》以「婬欲法」(methunadhammena)解說。
  「增上心」(adhicitte),智髻比丘長老英譯為「較高的心」(the higher mind)。
  「或時意忘(MA.192)」,南傳作「偶爾由於失念」(kadāci karahaci satisammosā),智髻比丘長老英譯為「偶爾由於深切注意的退步」(now and then through lapses of mindfulness)。按:《破斥猶豫》說,這裡,「凡夫、須陀洹、斯陀含、阿那含」名為這四種人未捨斷,但依經文,第四種人「當依著消滅時成為解脫者」。
  「俱在苦根(MA.192)」,南傳作「依著是苦的根」(upadhi dukkhassa mūlanti),智髻比丘長老英譯為「獲得是苦的根」(acquisition is the root of suffering)。按:《破斥猶豫》以「五蘊的依著」(pañca khandhā upadhi)解說「依著」,下一句「當依著消滅時」則以「當渴愛消滅時」(taṇhakkhaye)解說,正與北傳的「無上愛盡」相合。
  「移動(MA.192)」,南傳作「在動搖中」(iñjitasmiṃ),智髻比丘長老英譯為「屬於可動搖的」(belongs to the perturbable),菩提比丘長老解說第四禪以下的均屬「動搖」,第四禪與其上的無色界定,稱為「不動」。
  「過度(MA.192)」,南傳作「(你們要)超越」(samatikkamathāti),智髻比丘長老英譯為「超越它」(surmount it)。