經號:   
   (中部102經 更新)
中部102經/五三經(天臂品[11])(莊春江譯)
  被我這麼聽聞
  有一次世尊住在舍衛城祇樹林給孤獨園。
  在那裡,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊說這個:
  「比丘們!有一些未來劫的未來隨見的沙門婆羅門宣說關於未來種種言說句。像這樣,一些宣說:『真我是有想的,死後無病。』像這樣,一些宣說:『真我是無想的,死後無病。』像這樣,一些宣說:『真我是非想非非想的(既無想也非無想的),死後無病。』又或,安立:存在的眾生之斷滅、消失、無有,又或,一些宣說當生涅槃。像這樣,或安立死後無病存在的真我,又或,安立存在的眾生之斷滅、消失、無有,又或,一些宣說當生涅槃,像這樣,是這五個後,成為三個;是三個後,成為五個,這是五三[經]的總說。(21)
  比丘們!在這裡,凡那些沙門婆羅門安立有想的、死後無病的真我,那些沙門婆羅門尊師安立尊師安立有想的、死後無病的真我為有色的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為無色的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為有色且無色的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為既非有色且非無色的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為單一想的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為種種想的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為少想的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為無量想的,又或,一些宣說這些的越過狀態:識遍的、無量的、不動的。
  比丘們!如來證知那個這個:凡那些沙門婆羅門安立有想的、死後無病的真我,那些沙門婆羅門尊師安立有想的、死後無病的真我為有色的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為無色的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為有色且無色的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為既非有色且非無色的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為單一想的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為種種想的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為少想的,或那些沙門婆羅門尊師安立有想的、死後無病的真我為無量想的,又或,凡這些想中被告知為遍純淨的、最高的、第一的、無上的,不論色想的,不論無色想的,不論單一想的,不論種種想的:一些宣說『什麼都沒有』、無量、不動的無所有處,那個這個是有為的、粗的,但,有諸行的滅。『有這個。』像這樣知道後,如來是那個的出離之看見者、越過那個者。(22)
  比丘們!在那裡,凡那些沙門婆羅門安立無想的、死後無病的真我,那些沙門婆羅門尊師安立無想的、死後無病的真我為有色的,或那些沙門婆羅門尊師安立無想的、死後無病的真我為無色的,或那些沙門婆羅門尊師安立無想的、死後無病的真我為有色且無色的,或那些沙門婆羅門尊師安立無想的、死後無病的真我為既非有色且非無色的,比丘們!在那裡,凡那些沙門婆羅門安立有想的、死後無病的真我,這些[人]斥責他們,那是什麼原因?『想是病,想是腫瘤,想是箭。這是寂靜的,這是勝妙的,即:無想。』
  比丘們!如來證知那個這個:凡那些沙門婆羅門安立無想的、死後無病的真我,那些沙門婆羅門尊師安立無想的、死後無病的真我為有色的,或那些沙門婆羅門尊師安立無想的、死後無病的真我為無色的,或那些沙門婆羅門尊師安立無想的、死後無病的真我為有色且無色的,或那些沙門婆羅門尊師安立無想的、死後無病的真我為既非有色且非無色的。比丘們!凡任何沙門或婆羅門如果這麼說:『除了色,除了受,除了想,除了諸行外,我將安立識的或來或去,或死沒或往生,或成長或增長或成滿。』這不存在可能性。那個這個是有為的、粗的,但,有諸行的滅。『有這個。』像這樣知道後,如來是那個的出離之看見者、越過那個者。(23)
  比丘們!在那裡,凡那些沙門婆羅門安立非想非非想的、死後無病的真我,那些沙門婆羅門尊師安立非想非非想的、死後無病的真我為有色的,或那些沙門婆羅門尊師安立非想非非想的、死後無病的真我為無色的,或那些沙門婆羅門尊師安立非想非非想的、死後無病的真我為有色且無色的,或那些沙門婆羅門尊師安立非想非非想的、死後無病的真我為既非有色且非無色的,比丘們!在那裡,凡那些沙門婆羅門安立有想的、死後無病的真我,這些斥責他們;又凡那些沙門婆羅門尊師安立無想的、死後無病的真我,這些斥責他們,那是什麼原因?『想是病,想是腫瘤,想是箭,無想是迷妄。這是寂靜的,這是勝妙的,即:非想非非想。』
  比丘們!如來證知那個這個:凡那些沙門婆羅門尊師安立非想非非想的、死後無病的真我,那些沙門婆羅門尊師安立非想非非想的、死後無病的真我為有色的,或那些沙門婆羅門尊師安立非想非非想的、死後無病的真我為無色的,或那些沙門婆羅門尊師安立非想非非想的、死後無病的真我為有色且無色的,或那些沙門婆羅門尊師安立非想非非想的、死後無病的真我為既非有色且非無色的,比丘們!凡任何沙門或婆羅門以所見的、所聽的、所覺知的、所能了知的行量安立這個處的具足,比丘們!這被告知為這個處具足的災難,比丘們!因為這個處被告知為不能被行等至達成的,比丘們!這個處被告知為能被殘留行等至達成的。那個這個是有為的、粗的,但,有諸行的滅。『有這個。』像這樣知道後,如來是那個的出離之看見者、越過那個者。(24)
  比丘們!在那裡,凡那些沙門婆羅門安立存在的眾生之斷滅、消失、無有者,比丘們!在那裡,凡那些沙門婆羅門安立有想的、死後無病的真我,這些斥責他們;又凡那些沙門婆羅門尊師安立無想的、死後無病的真我,這些斥責他們;又凡那些沙門婆羅門尊師安立非想非非想的、死後無病的真我,這些斥責他們,那是什麼原因?這些沙門婆羅門尊師全都高聲地宣說執持(渴望):『像這樣,我們死後將存在;像這樣,我們死後將存在。』猶如當名為商人走到買賣處時,這麼想:『從現在起,這個將是我的;以這個,我將得到那個。』同樣的,這些沙門婆羅門尊師看起來像如商人般心中出現:『像這樣,我們死後將存在;像這樣,我們死後將存在。』
  比丘們!如來證知那個這個:凡那些沙門婆羅門尊師安立存在的眾生之斷滅、消失、無有,害怕有身、極厭惡有身的他們仍對有身繞著跑、隨著轉,猶如被皮帶繫縛、被綁在堅固的樁或柱上的狗,牠只對樁或柱繞著跑、隨著轉。同樣的,這些害怕有身、極厭惡有身的沙門婆羅門尊師仍對有身繞著跑、隨著轉。那個這個是有為的、粗的,但,有諸行的滅。『有這個。』像這樣知道後,如來是那個的出離之看見者如來是那個的出離之看見者、越過那個者。(25)
  比丘們!凡任何未來劫的、未來隨見的沙門或婆羅門宣說關於未來種種言說句,他們全部就這五處,或它們中某個宣說。(26)
  比丘們!有一些過去劫的、過去隨見的沙門婆羅門,宣說關於過去種種言說句:像這樣,一些宣說:『真我與世界是常恆的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是非常恆的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是常恆的且非常恆的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是既非常恆的也非非常恆的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是有邊的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是無邊的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是有邊且無邊的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是既非有邊且非無邊的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是單一想的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是種種想的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是少想的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是無量想的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是一向樂的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是一向苦的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是樂且苦的,這才是真實的,其它都是空虛的。』像這樣,一些宣說:『真我與世界是不苦不樂的,這才是真實的,其它都是空虛的。』(27)
  比丘們!在那裡,凡那些這樣說、這樣見的沙門婆羅門:『真我與世界是常恆的,這才是真實的,其它都是空虛的。』確實,『他們除了就從信,除了從愛好,除了從口傳,除了從理由的遍尋思,除了從見的審慮接受外,自己將有遍純淨的、淨化(遍清潔)的智。』這不存在可能性。比丘們!又,在自己沒有遍純淨的、淨化的智時,凡即使那些沙門婆羅門尊師在那裡僅淨化部分小量的智,那個也被告知為那些沙門婆羅門尊師的執取。那個這個是有為的、粗的,但,有諸行的滅。『有這個。』像這樣知道後,如來是那個的出離之看見者、越過那個者。(28)
  比丘們!在那裡,凡那些這樣說、這樣見的沙門婆羅門:『真我與世界是非常恆的,這才是真實的,其它都是空虛的。』者……(中略)真我與世界是常恆的且非常恆的……真我與世界是既非常恆的也非非常恆的……真我與世界是有邊的……真我與世界是無邊的……真我與世界是有邊且無邊的……真我與世界是既非有邊且非無邊的……真我與世界是單一想的……真我與世界是種種想的……真我與世界是少想的……真我與世界是無量想的……真我與世界是一向樂的……真我與世界是一向苦的……真我與世界是樂且苦的……『真我與世界是不苦不樂的,這才是真實的,其它都是空虛的。』確實,『他們除了就從信,除了從愛好,除了從口傳,除了從理由的遍尋思,除了從見的審慮接受外,自己將有遍純淨的、淨化的智。』這不存在可能性。比丘們!又,在自己沒有遍純淨的、淨化的智時,凡即使那些沙門婆羅門尊師在那裡僅淨化部分小量的智,那個也被告知為那些沙門婆羅門尊師的執取。那個這個是有為的、粗的,但,有諸行的滅。『有這個。』像這樣知道後,如來是那個的出離之看見者如來是那個的出離之看見者、越過那個者。(29)
  比丘們!這裡,某一類沙門或婆羅門以過去隨見的斷念與以未來隨見的斷念,以一切欲結的無決意,進入後住於獨居的喜:『這是寂靜的,這是勝妙的,即:我進入後住於獨居的喜。』他的那個獨居的喜被滅,以獨居喜的滅,憂生起;以憂的滅,獨居喜生起,比丘們!猶如陽光充滿,從那個影子離開;影子充滿,從那個陽光離開。同樣的,比丘們!以獨居喜的滅,憂生起;以憂的滅,獨居喜生起。
  比丘們!如來證知那個這個:這位沙門或婆羅門尊師以過去隨見的斷念與以未來隨見的斷念,以一切欲結的無決意,進入後住於獨居的喜:『這是寂靜的,這是勝妙的,即:我進入後住於獨居的喜。』他的那個獨居的喜被滅,以獨居喜的滅,憂生起;以憂的滅,獨居喜生起。那個這個是有為的、粗的,但,有諸行的滅。『有這個。』像這樣知道後,如來是那個的出離之看見者、越過那個者。(30)
  比丘們!這裡,某一類沙門或婆羅門以過去隨見的斷念與以未來隨見的斷念,以一切欲結的無決意,以獨居喜的越過,進入後住於精神的樂:『這是寂靜的,這是勝妙的,即:我進入後住於精神的樂。』他的那個精神的樂被滅,以精神樂的滅,獨居喜生起;以獨居喜的滅,精神樂生起,比丘們!猶如陽光充滿,從那個影子離開;影子充滿,從那個陽光離開。同樣的,比丘們!以精神樂的滅,獨居喜生起;以獨居喜的滅,精神樂生起。
  比丘們!如來證知那個這個:這位沙門或婆羅門尊以過去隨見的斷念與以未來隨見的斷念,以一切欲結的無決意,以獨居喜的越過,進入後住於精神的樂:『這是寂靜的,這是勝妙的,即:我進入後住於精神的樂。』他的那精神的樂被滅,以精神樂的滅,獨居喜生起;以獨居喜的滅,精神樂生起。那個這個是有為的、粗的,但,有諸行的滅。『有這個。』像這樣知道後,如來是那個的出離之看見者、越過那個者。(31)
  比丘們!這裡,某一類沙門或婆羅門以過去隨見的斷念與以未來隨見的斷念,以一切欲結的無決意,以獨居喜的越過,以精神樂的越過,進入後住於不苦不樂受:『這是寂靜的,這是勝妙的,即:我進入後住於不苦不樂受。』他的那個不苦不樂受被滅,以不苦不樂受的滅,精神樂生起;以精神樂的滅,不苦不樂受生起,比丘們!猶如陽光充滿,從那個影子離開;影子充滿,從那個陽光離開。同樣的,比丘們!以不苦不樂受的滅,精神樂生起;以精神樂的滅,不苦不樂受生起。
  比丘們!如來證知那個這個:這位沙門或婆羅門尊師以過去隨見的斷念、未來隨見的斷念、一切欲結的不住著、超越獨居的喜、超越精神的樂,進入後住於不苦不樂受:『這是寂靜的,這是勝妙的,即:我進入後住於不苦不樂受。』他的那不苦不樂受被滅,當不苦不樂受滅時,生起精神的樂;當精神的樂滅時,生起不苦不樂受。那個這個是有為的、粗的,但,有諸行的滅。『有這個。』像這樣知道後,如來是那個的出離之看見者、越過那個者。(32)
  比丘們!這裡,一些沙門或婆羅門以過去隨見的斷念與以未來隨見的斷念,以一切欲結的無決意,以獨居喜的越過,以精神樂的越過,以不苦不樂受的越過,認為:『我是寂靜者,我是到達涅槃者,我是無執取者。』
  比丘們!如來證知那個這個:這位沙門或婆羅門尊師以過去隨見的斷念與以未來隨見的斷念,以一切欲結的無決意,以獨居喜的越過,以精神樂的越過,以不苦不樂受的越過,認為:『我是寂靜者,我是到達涅槃者,我是無執取者。』確實,這位尊者就宣說隨應涅槃的道跡,然而,這位沙門或婆羅門尊師執取執取的過去隨見,或執取執取的未來隨見,或執取執取的欲結,或執取執取的獨居喜,或執取執取的精神樂,或執取執取的不苦不樂受,而凡這位尊者認為:『我是寂靜者,我是已達涅槃者,我是無執取者。』那也看起來像這位沙門婆羅門尊師的取著。那個這個是有為的、粗的,但,有諸行的滅。『有這個。』像這樣知道後,如來是那個的出離之看見者如來是那個的出離之看見者、越過那個者。
  比丘們!但,這無上寂靜殊勝足跡被如來現正覺,即:如實知道六觸處的集起、滅沒、樂味過患出離後,不執取後為解脫。」
  世尊說這個,那些悅意的比丘歡喜世尊的所說。(33)
  五三經第二終了。
MN.102/(2) Pañcattayasuttaṃ
   21. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Saññī attā hoti arogo paraṃ maraṇā’ti– ittheke abhivadanti; ‘asaññī attā hoti arogo paraṃ maraṇā’ti– ittheke abhivadanti; ‘nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā’ti– ittheke abhivadanti; sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti santaṃ vā attānaṃ paññapenti arogaṃ paraṃ maraṇā, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti– ayamuddeso pañcattayassa.
   22. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, etaṃ vā panekesaṃ upātivattataṃ viññāṇakasiṇameke abhivadanti appamāṇaṃ āneñjaṃ Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ. ‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṃ āneñjaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
   23. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ– ‘asaññan’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti ye kho te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya– ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññapessāmī’ti – netaṃ ṭhānaṃ vijjati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
   24. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, asaññā sammoho, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ– ‘nevasaññānāsaññan’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapenti, byasanañhetaṃ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya Na hetaṃ, bhikkhave, āyatanaṃ saṅkhārasamāpatti-pattabbamakkhāyati; saṅkhārāvasesasamāpattipattabbametaṃ, bhikkhave, āyatanamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
   25. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Sabbepime bhonto samaṇabrāhmaṇā uddhaṃ saraṃ āsattiṃyeva abhivadanti– ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṃ hoti– ‘ito me idaṃ bhavissati, iminā idaṃ lacchāmī’ti, evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti– ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho tameva thambhaṃ vā khilaṃ vā anuparidhāvati anuparivattati evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
   26. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṃ vā aññataraṃ.
   27. “Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti.
   28. “Tatra bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti– netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
   29. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti …pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… antavā attā ca loko ca… anantavā attā ca loko ca… antavā ca anantavā ca attā ca loko ca… nevantavā nānantavā attā ca loko ca… ekattasaññī attā ca loko ca… nānattasaññī attā ca loko ca… parittasaññī attā ca loko ca… appamāṇasaññī attā ca loko ca… ekantasukhī attā ca loko ca… ekantadukkhī attā ca loko ca… sukhadukkhī attā ca loko ca… adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti– netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
   30. “Idha bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
   31. “Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṃ sukhaṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā pavivekāya pītiyā samatikkamā, nirāmisaṃ sukhaṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
   32. “Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
   33. “Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā– ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā– ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; addhā ayamāyasmā nibbānasappāyaṃyeva paṭipadaṃ abhivadati. Atha ca panāyaṃ bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṃ vā upādiyamāno upādiyati, aparantānudiṭṭhiṃ vā upādiyamāno upādiyati, kāmasaṃyojanaṃ vā upādiyamāno upādiyati, pavivekaṃ vā pītiṃ upādiyamāno upādiyati, nirāmisaṃ vā sukhaṃ upādiyamāno upādiyati, adukkhamasukhaṃ vā vedanaṃ upādiyamāno upādiyati. Yañca kho ayamāyasmā– ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
   “Idaṃ kho pana, bhikkhave, tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ yadidaṃ– channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkho”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Pañcattayasuttaṃ niṭṭhitaṃ dutiyaṃ.
漢巴經文比對(莊春江作):
  「末劫(DA.21)」,南傳作「未來劫的」(aparantakappikā),智髻比丘長老英譯為「推測未來的者」(who speculate about the future)。
  「末見(DA.21)」,南傳作「未來隨見的」(aparantānudiṭṭhino),智髻比丘長老英譯為「對未來持見解者」(who hold views about the future)。按:「隨見」,《破斥猶豫》以「跟隨的見」(anugatā diṭṭhīti)解說。
  「言說句」(adhivuttipadāni, adhimuttipadāni),智髻比丘長老英譯為「教義主張」(doctrinal propositions, MN.102),菩提比丘長老英譯為「概念上的法則」(conceptual theorems, DN.1)。按:《破斥猶豫》、《吉祥悅意》均以「諸名稱句」(adhivacanapadāni)解說,今準此採adhivuttipadāni譯。
  「但,有諸行的滅」(atthi kho pana saṅkhārānaṃ nirodho),智髻比丘長老英譯為「但有形成的停止」(but there is cessation of formations)。按:《破斥猶豫》說,但對這些被稱為「有為的」諸行(etesaṃ pana saṅkhatanti vuttānaṃ saṅkhārānaṃ),滅被稱為涅槃。
  「有這個」(atthetanti),智髻比丘長老英譯為「有這個」(There is this)。按:《破斥猶豫》以「涅槃」解說「有這個」(taṃ kho pana nibbānaṃ ‘‘atthi eta’’nti evaṃ jānitvā)。
  「(以)行量」(saṅkhāramattena),智髻比丘長老英譯為「經由一個形成的量」(through a measure of formations)。按:《破斥猶豫》以「粗大行流轉的量」(oḷārikasaṅkhārapavattimattenāti)解說。又,這裡的「行」(saṅkhāra)與五蘊的「行」同字,但後者使用多數,這是指所見、所聽、所覺知、所能了知等心的作用(心行)。
  「殘留行等至」(saṅkhārāvasesasamāpatti),智髻比丘長老英譯為「一個以殘留形成的達成」(an attainment with a residue of formations)。按:《破斥猶豫》以「就以殘留的行修習而到達一切微細狀態(sabbasukhumabhāvaṃ)的行」解說。又,這似乎意味著指「非想非非想處」的「非非想」情況,有殘留的行,但沒有行的實質作用。
  「精神的樂」(nirāmisāpi sukhā),菩提比丘長老英譯為「精神上的快樂」(spiritual pleasant, SN.36.31),智髻比丘長老英譯為「非世俗的愉快」(unworldly pleasure),菩提比丘長老解說,這是第三禪的樂。按:「精神的」(nirāmisa),另譯為「無食味的;無染污的;離財的;無肉的;無欲望的;無實質性的;離物質的;非物質的」。