經號:   
   (中部113經 更新)
中部113經/善人經(逐步品[12])(莊春江譯)[MA.85, AA.17.9]
  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!我將為你們教導善人法與非善人法,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!而哪個是非善人法?比丘們!這裡,非善人是從貴族出家者,他像這樣深慮:『我是從貴族出家者,而這些其他比丘不是從貴族出家者。』他以那個高貴家系狀態讚揚自己,輕蔑他人,比丘們!這是非善人法。比丘們!但,善人像這樣深慮:『不以高貴家系狀態諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是從貴族出家者,但,他是法、隨法行者,方正行者隨法行者,在那裡,他應該被尊敬,在那裡,他應該被稱讚。』他只做道跡內的後,既不以那個高貴家系狀態讚揚自己,也不輕蔑他,比丘們!這是善人法。
  再者,比丘們!非善人是從大家族出家者……(中略)是從大財富家族出家者……(中略)是從顯赫財富家族出家者,他像這樣深慮:『我是從顯赫財富家族出家者,而這些其他比丘不是從顯赫財富家族出家者。』他以那個顯赫財富讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以顯赫財富諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是從顯赫財富家族出家者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個顯赫財富讚揚自己,也不輕蔑他,比丘們!這也是善人法。(105)
  再者,比丘們!非善人是有名聲的知名者,他像這樣深慮:『我是知名的有名聲者,而這些其他比丘是不知名的無能者。』他以那個知名讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以知名諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是知名的有名聲者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個知名讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者,他像這樣深慮:『我是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者,而這些其他比丘不是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者。』他以那個利得讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以利得諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個利得讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人是多聞者,他像這樣深慮:『我是多聞者,而這些其他比丘不是多聞者。』他以那個多聞讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以多聞諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是多聞者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個多聞讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人是持律者,他像這樣深慮:『我是持律者,而這些其他比丘不是持律者。』他以那個持律的狀態讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以持律的狀態諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是持律者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個持律的狀態讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人是說法者,他像這樣深慮:『我是說法者,而這些其他比丘不是說法者。』他以那個說法的狀態讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以說法的狀態諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是說法者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個說法的狀態讚揚自己,也不輕蔑他,比丘們!這也是善人法。(106)
  再者,比丘們!非善人是住林野者,他像這樣深慮:『我是住林野者,而這些其他比丘不是住林野者。』他以那個住林野的狀態讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以住林野的狀態諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是住林野者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個住林野的狀態讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人是穿糞掃衣者,他像這樣深慮:『我是穿糞掃衣者,而這些其他比丘不是穿糞掃衣者。』他以那個穿糞掃衣的狀態讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以穿糞掃衣的狀態諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是穿糞掃衣者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個穿糞掃衣的狀態讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人是常乞食者,他像這樣深慮:『我是常乞食者,而這些其他比丘不是常乞食者。』他以那個常乞食的狀態讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以常乞食的狀態諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是常乞食者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個常乞食的狀態讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人是住樹下者,他像這樣深慮:『我是住樹下者,而這些其他比丘不是住樹下者。』他以那個住樹下的狀態讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以住樹下的狀態諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是住樹下者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個住樹下的狀態讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人是住塚間者……(中略)是像這樣深慮的住露地者……是常坐不臥者……是隨處住者……(中略)是一座食者,他像這樣深慮:『我是一座食者,而這些其他比丘不是一座食者。』他以那個一座食的狀態讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『不以一座食的狀態諸貪法走到遍盡,或諸瞋法走到遍盡,或諸癡法走到遍盡,即使不是一座食者,但,他是法、隨法行者,方正行者,隨法行者,在那裡,他應該被尊敬,在那裡,他應該被讚賞。』他只做道跡內的後,既不以那個一座食的狀態讚揚自己,也不輕蔑他,比丘們!這也是善人法。(107)
  再者,比丘們!非善人就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,他像這樣深慮:『我是初禪等至的利得者,而這些其他比丘不是初禪等至的利得者。』他以那個初禪等至讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『初禪等至是無等同彼的狀態被世尊說,因為,不管以任何方式思量從那裡成為相異的。』他只做無等同彼狀態內的後,既不以那個初禪等至讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人從尋與伺的平息,自身內的明淨心的專一性,進入後住於無尋、無伺,定而生喜、樂的第二禪……(中略)的第三禪……進入後住於……的第四禪,他像這樣深慮:『我是第四禪等至的利得者,而這些其他比丘不是第四禪等至的利得者。』他以那個第四禪等至讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『第四禪等至是無等同彼的狀態被世尊說,因為,不管以任何方式思量,從那裡成為相異的。』他只做無等同彼狀態內的後,既不以那個第四禪等至讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人從一切色想的超越,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,他像這樣深慮:『我是虛空無邊處等至的利得者,而這些其他比丘不是虛空無邊處等至的利得者。』他以那個虛空無邊處等至讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『虛空無邊處等至是無等同彼的狀態被世尊說,因為,不管以任何方式思量,從那裡成為相異的。』他只做無等同彼狀態內的後,既不以那個虛空無邊處等至讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人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,他像這樣深慮:『我是識無邊處等至的利得者,而這些其他比丘不是識無邊處等至的利得者。』他以那個識無邊處等至讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『識無邊處等至是無等同彼的狀態被世尊說,因為,不管以任何方式思量,從那裡成為相異的。』他只做無等同彼狀態內的後,既不以那個識無邊處等至讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人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,他像這樣深慮:『我是無所有處等至的利得者,而這些其他比丘不是無所有處等至的利得者。』他以那個無所有處等至讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『無所有處等至是無等同彼的狀態被世尊說,因為,不管以任何方式思量,從那裡成為相異的。』他只做無等同彼狀態內的後,既不以那個無所有處等至讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!非善人超越一切無所有處後,進入後住於非想非非想處,他像這樣深慮:『我是非想非非想處等至的利得者,而這些其他比丘不是非想非非想處等至的利得者。』他以那個非想非非想處等至讚揚自己,輕蔑他人,比丘們!這也是非善人法。比丘們!但,善人像這樣深慮:『非想非非想處等至是無等同彼的狀態被世尊說,因為,不管以任何方式思量,從那裡成為相異的。』他只做無等同彼狀態內的後,既不以那個非想非非想處等至讚揚自己,也不輕蔑他,比丘們!這也是善人法。
  再者,比丘們!善人超越一切非想非非想處後,進入後住於想受滅,且以慧看見後,他的諸被遍滅盡,比丘們!這位比丘對任何事物不思量,無論在哪裡不思量,不以任何方式思量。」
  世尊說這個,那些悅意的比丘歡喜世尊的所說。(108)
  善人經第三終了。
MN.113/(3) Sappurisasuttaṃ
   105. 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– “sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Katamo ca, bhikkhave, asappurisadhammo? Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti. So tāya uccākulīnatāya attānukkaṃseti, paraṃ vambheti. Ayaṃ, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti mohadhammā vā parikkhayaṃ gacchanti. No cepi uccākulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uccākulīnatāya nevattānukkaṃseti na paraṃ vambheti. Ayaṃ, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso mahākulā pabbajito hoti …pe… mahābhogakulā pabbajito hoti …pe… uḷārabhogakulā pabbajito hoti. So iti paṭisañcikkhati– ‘ahaṃ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti. So tāya uḷārabhogatāya attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi uḷārabhogakulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uḷārabhogatāya nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   106. “Puna caparaṃ, bhikkhave, asappuriso ñāto hoti yasassī. So iti paṭisañcikkhati– ‘ahaṃ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena ñattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho ñattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ñāto hoti yasassī; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ñattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So iti paṭisañcikkhati – ‘ahaṃ khomhi ābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajja-parikkhārānan’ti. So tena lābhena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho lābhena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena lābhena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso bahussuto hoti. So iti paṭisañcikkhati– ‘ahaṃ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti. So tena bāhusaccena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave iti paṭisañcikkhati– ‘na kho bāhusaccena lobhadhammā vā parikkhayaṃ gacchanti dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi bahussuto hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena bāhusaccena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso vinayadharo hoti. So iti paṭisañcikkhati– ‘ahaṃ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti. So tena vinayadharattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho vinayadharattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi vinayadharo hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena vinayadharattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso dhammakathiko hoti. So iti paṭisañcikkhati– ‘ahaṃ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti. So tena dhammakathikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho dhammakathikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi dhammakathiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena dhammakathikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   107. “Puna caparaṃ, bhikkhave, asappuriso āraññiko hoti. So iti paṭisañcikkhati– ‘ahaṃ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti. So tena āraññikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho āraññikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi āraññiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena āraññikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso paṃsukūliko hoti. So iti paṭisañcikkhati– ‘ahaṃ khomhi paṃsukūliko, ime panaññe bhikkhū na paṃsukūlikā’ti. So tena paṃsukūlikattena attānukkaṃseti, paraṃ vambheti Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho paṃsukūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi paṃsukūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena paṃsukūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso piṇḍapātiko hoti. So iti paṭisañcikkhati– ‘ahaṃ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti. So tena piṇḍapātikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi piṇḍapātiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena piṇḍapātikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso rukkhamūliko hoti. So iti paṭisañcikkhati– ‘ahaṃ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti. So tena rukkhamūlikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi rukkhamūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena rukkhamūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso sosāniko hoti …pe… abbhokāsiko hoti… nesajjiko hoti… yathāsanthatiko hoti… ekāsaniko hoti. So iti paṭisañcikkhati– ‘ahaṃ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti. So tena ekāsanikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘na kho ekāsanikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ekāsaniko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ekāsanikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   108. “Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati– ‘ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati ‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati– ‘ahaṃ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti. So tāya catutthajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho bhikkhave, iti paṭisañcikkhati– ‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati– ‘ahaṃ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti. So tāya ākāsānañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati ‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti. So tāya viññāṇañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati– ‘ahaṃ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti. So tāya ākiñcaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati– ‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati– ‘ahaṃ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti. So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṃseti paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave iti paṭisañcikkhati– ‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.
   “Puna caparaṃ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ, bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Sappurisasuttaṃ niṭṭhitaṃ tatiyaṃ.
漢巴經文比對(莊春江作):
  「若有計者是謂愛也(MA.85)」,南傳作「因為,不管以任何方式思量,從那裡成為相異的」(Yena yena hi maññanti tato taṃ hoti aññathāti),智髻比丘長老英譯為「因為,他們不管以任何方式想像,事實都是其他的而不是那個」(for in whatever way they conceive, the fact is ever other than that)。按:「它成為相異的」,即「實際上都不是想的那樣」。此句為Ud.30中的半偈,即「說病為真我」者(計我我所者)所認為的都與事實相異。
  「他只做道跡內的後」(So paṭipadaṃyeva antaraṃ karitvā),智髻比丘長老英譯為「將道的實行放在第一」(putting the practice of the way first)。