經號:   
   (中部122經 更新)
中部122經/空大經(空品[13])(莊春江譯)[MA.191]
  被我這麼聽聞
  有一次世尊住在釋迦族人的迦毘羅衛城尼拘律園。
  那時,世尊午前時穿衣、拿起衣鉢後,為了托鉢進入迦毘羅衛城。在迦毘羅衛城為了托鉢行走後,餐後已從施食返回為了白天的住處去釋迦族人葛勒給麼葛[建]的精舍。
  當時,在釋迦族人葛勒給麼葛的精舍中有眾多設置的臥坐處。世尊看見在釋迦族人葛勒給麼葛的精舍中眾多設置的臥坐處。看見後,世尊想這個:『在釋迦族人葛勒給麼葛的精舍中有眾多設置的臥坐處,眾多比丘住在這裡嗎?』(185)
  當時,尊者阿難與眾多比丘一起在釋迦族人格桃的精舍中作衣服的工作。那時,世尊傍晚時,從獨坐出來,去釋迦族人格桃的精舍。抵達後,在設置的座位坐下。坐下後,世尊召喚尊者阿難:
  「阿難!在釋迦族人葛勒給麼葛的精舍中有眾多設置的臥坐處,眾多比丘住在那裡嗎?」
  「大德!在釋迦族人葛勒給麼葛的精舍中有眾多設置的臥坐處,眾多比丘住在那裡,大德!我們的作衣服時期進行(轉起)。」
  「阿難!樂於聚會、好於聚會、喜樂聚會、專修樂於群眾、好於群眾、喜於群眾的比丘不輝耀,阿難!確實,『那位樂於聚會、好於聚會、喜樂聚會、專修樂於群眾、好於群眾、喜於群眾的比丘,凡那個離欲樂、獨居樂、寂靜樂、正覺樂,將是那個樂的隨欲得到者、不困難得到者、無困難得到者。』這不存在可能性。阿難!但,『凡那位比丘住於單獨的、從群眾遠離的,對那位比丘這能被預期:凡那個離欲樂、獨居樂、寂靜樂、正覺樂,是那種樂的隨欲得到者、不困難得到者、無困難得到者。』這存在可能性。
  阿難!確實,『那位樂於聚會、好於聚會、喜樂聚會、專修樂於群眾、好於群眾、喜於群眾的比丘將進入後住於暫時喜愛的,或非暫時不動搖的後心解脫。』這不存在可能性。阿難!但,『凡那位比丘住於單獨的、從群眾遠離的,對那位比丘這能被預期:將進入後住於暫時喜愛的,或非暫時不動搖的後心解脫。』這存在可能性。
  阿難!我沒看見即使單一色,當於該處已貪染、於該處已極喜樂時,以色的變易變異,愁、悲、苦、憂、絕望不會生起。(186)
  阿難!但,這住處被如來現正覺,即:進入後住於以一切相不作意的內空。阿難!在那裡,如果對以這個住處住的如來,有比丘、比丘尼、優婆塞優婆夷、國王、國王的大臣、外道、外道弟子拜訪者,阿難!在那裡,如來以傾向遠離的、斜向遠離的、坡斜向遠離的、住立遠離的、極樂於離欲的從能被一切漏住立的法終結的心必然只是作使之離開關聯的談論者[AN.8.30]。阿難!因此,在這裡,如果比丘也希望:『願我進入後住於內空。』阿難!應該被那位比丘就使內心安頓、平靜,作專一、集中。(187)
  阿難!而怎樣比丘就使內心安頓、平靜,作專一、集中呢?阿難!這裡,比丘就從離諸欲後,從離諸不善法後……的初禪……(中略)的第二禪……(中略)的第三禪……(中略)進入後住於不苦不樂……的第四禪,阿難!這樣比丘就使內心安頓、平靜,作專一、集中,他作意內空。當他作意內空時,心不躍入、不明淨、不住立、不志向。阿難!當存在這樣時,這位比丘這麼知道:『當我作意內空時,心不躍入、不明淨、不住立、不被解脫。』像這樣,在這裡,在那種情況下是正知的。他作意外空……(中略)他作意內外空……(中略)他作意不動的,當他作意不動的時,心在不動的上不躍入、不明淨、不住立、不被解脫。阿難!當存在這樣時,這位比丘這麼知道:『當我作意不動的時,心在不動的上不躍入、不明淨、不住立、不被解脫。』像這樣,在這裡,在那種情況下是正知的。
  阿難!應該被那位比丘就在那個先前的定相上就使內心安頓、平靜,作專一、集中,他作意內空。當他作意內空時,心躍入、明淨、住立、被解脫。阿難!當存在這樣時,這位比丘這麼知道:『當我作意內空時,心躍入、明淨、住立、被解脫。』像這樣,在這裡,在那種情況下是正知的。他作意外空……(中略)他作意內外空……(中略)他作意不動的。當他作意不動的時,心躍入、明淨、住立、被解脫。阿難!當存在這樣時,這位比丘這麼知道:『當我作意不動的時,心在不動的上躍入、明淨、住立、被解脫。』像這樣,在這裡,在那種情況下是正知的。(188)
  阿難!如果以這個住處住的那位比丘的心傾向經行,他經行:『貪婪、憂諸惡不善法將不流入這樣經行的我。』像這樣,在這裡,在那種情況下是正知的。阿難!如果以這個住處住的那位比丘的心傾向站立,他站立:『貪婪、憂諸惡不善法將不流入這樣站立的我。』像這樣,在這裡,在那種情況下是正知的。阿難!如果以這個住處住的那位比丘的心傾向坐下,他坐下:『貪婪、憂諸惡不善法將不流入這樣坐下的我。』像這樣,在這裡,在那種情況下是正知的。阿難!如果以這個住處住的那位比丘的心傾向躺下,他躺下:『貪婪、憂諸惡不善法將不流入這樣躺下的我。』像這樣,在這裡,在那種情況下是正知的。阿難!如果以這個住處住的那位比丘的心傾向談論,他:『凡這下劣的、粗俗的、一般人的、非聖者的、伴隨無利益的談論不對、不對離貪、不對、不對寂靜、不對證智、不對正覺、不對涅槃轉起,即:國王論、盜賊論、大臣論、軍隊論、怖畏論、戰爭論、食物論、飲料論、衣服論、臥具論、花環論、氣味論、親里論、車乘論、村落論、城鎮論、城市論、國土論、女人論、英雄論、街道論(街道流言)、水井論(井邊流言)、祖靈論、種種論、世界起源論、海洋起源論、如是有無論等,像這樣的談論我將不談論。』像這樣,在這裡,在那種情況下是正知的。阿難!『而凡這個削減、有益心離蓋的談論對一向的厭、對離貪、對滅、對寂靜、對證智、對正覺、對涅槃轉起,即:少欲論、知足論、獨居論不交際論、活力激發論、戒論、定論、慧論、解脫論、解脫智見論等,像這樣的談論我將談論。』像這樣,在這裡,在那種情況下是正知的。阿難!如果以這個住處住的那位比丘的心傾向尋,他:『凡那些下劣的、粗俗的、一般人的、非聖者的、伴隨無利益的尋不對厭、不對離貪、不對滅、不對寂靜、不對證智、不對正覺、不對涅槃轉起,即:欲尋、惡意尋、加害尋等,像這樣的尋我將不尋思。』像這樣,在這裡,在那種情況下是正知的。阿難!『而凡這些聖的、出離的,引導那樣行為者苦的完全滅盡的尋,即:離欲尋、無惡意尋、無加害尋等,像這樣的尋我將尋思。』像這樣,在這裡,在那種情況下是正知的。(189)
  阿難!有這五種欲,哪五種?能被眼識知的、想要的、所愛的、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、所愛的、合意的、可愛形色的、伴隨欲的、誘人的諸所觸,阿難!這些是五種欲。於該處,自己的心應該經常地被比丘省察:『我在這些五種欲任一(隨一或隨一)處上有心的行為生起嗎?』阿難!當省察時,如果比丘這麼知道:『我在這些五種欲任一處上有心的行為生起。』阿難!當存在這樣時,這位比丘這麼知道:『凡在這些五種欲上,意欲貪未被那個我捨斷。』像這樣,在這裡,在那種情況下是正知的。阿難!當省察時,如果比丘這麼知道:『我在這些五種欲任何一處上沒有心的行為生起。』阿難!當存在這樣時,這位比丘這麼知道:『凡在這些五種欲上,意欲貪已被那個我捨斷。』像這樣,在這裡,在那種情況下是正知的。(190)
  阿難!有這五取蘊,於該處,應該被比丘{捨棄}[住於]隨看著生滅:『像這樣是色,像這樣是色集起,像這樣是色滅沒;像這樣是受……像這樣是想……像這樣是諸行……像這樣是識,像這樣是識集起,像這樣是識滅沒。』當他在這些五取蘊上住於隨看著生滅時,凡在五取蘊上,我是之慢被他捨斷。阿難!當存在這樣時,這位比丘這麼知道:『凡在這些五取蘊上,我是之慢被那個我捨斷。』像這樣,在這裡,在那種情況下是正知的。
  阿難!這些法是一向善的、來到善的,它們是聖的、出世間的、不被波旬侵襲的。阿難!你怎麼想它:當看見什麼利益,即使被排斥時,弟子也值得跟隨大師呢?」
  「大德!我們的法是世尊為根本的、世尊為導引的、世尊為依歸的,大德!就請世尊說明這個所說的義理,那就好了!聽聞世尊的[教說]後,比丘們將會憶持。」(191)
  「阿難!弟子不值得跟隨大師,即:修多羅、祇夜、記說那個的理由,那是什麼原因?阿難!因為,對他,那些法長時間被聽聞、被憶持、被言語累積被心隨觀察被見善貫通。阿難!而凡這個削減、有益心離蓋的談論對一向的厭、對離貪、對滅、對寂靜、對證智、對正覺、對涅槃轉起,即:少欲論、知足論、獨居論、不交際論、活力激發論、戒論、定論、慧論、解脫論、解脫智見論,阿難!像這樣的談論之因,當即使被排斥時,弟子也值得跟隨大師。
  阿難!在存在這樣時,是老師的禍害;在存在這樣時,是徒弟的禍害;在存在這樣時,是梵行者的禍害。(192)
  阿難!而怎樣是老師的禍害呢?阿難!這裡,某位大師親近遠離(獨居)的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。當他像這樣住於隱離的時,市鎮連同地方(鄉下)的婆羅門屋主跟隨來到。在市鎮連同地方的婆羅門、屋主們跟隨來到時,他迷昏頭地希求,來到貪求,轉成奢華,阿難!這被稱為[被]禍害的老師。以老師的禍害,污染的、再有的、有恐懼的、苦果報的、未來生老死的諸惡不善法打殺他。阿難!這樣是老師的禍害。(193)
  阿難!而怎樣是徒弟的禍害呢?阿難!但就那位大師的徒弟增修著那位大師的遠離,他親近遠離的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。當他像這樣住於隱離的時,市鎮連同地方的婆羅門、屋主們跟隨來到。在市鎮連同地方的婆羅門、屋主們跟隨來到時,他迷昏頭地希求,來到貪求,轉成奢華,阿難!這被稱為被禍害的徒弟。以徒弟的禍害,污染的、再有的、有恐懼的、苦果報的、未來生老死的諸惡不善法打殺他。阿難!這樣是徒弟的禍害。(194)
  阿難!而怎樣是梵行者的禍害呢?阿難!這裡,如來阿羅漢遍正覺者明行具足者善逝世間知者應該被調御人的無上調御者天-人們的大師佛陀、世尊在世間出現(生起),他親近遠離的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。當他像這樣住於隱離的時,市鎮連同地方的婆羅門、屋主們跟隨來到。在市鎮連同地方的婆羅門、屋主們跟隨來到時,他不迷昏頭地希求,不來到貪求,不轉成奢華。但就那位大師的徒弟增修著那位大師的遠離,他親近遠離的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。當他像這樣住於隱離的時,市鎮連同地方的婆羅門、屋主們跟隨來到。在市鎮連同地方的婆羅門、屋主們跟隨來到時,他迷昏頭地希求,來到貪求,轉成奢華,阿難!這被稱為被禍害的梵行者。以梵行者的禍害,污染的、再有的、有恐懼的、苦果報的、未來生老死的諸惡不善法打殺他。阿難!這樣是梵行者的禍害。阿難!這裡,凡這個老師的禍害,連同凡這個徒弟的禍害,比那些,這個梵行者的禍害有更苦的果報,連同更辛辣的果報,進一步導向(轉起)下界。(195)
  阿難!因此,在這裡,你們對我以朋友的儀法實行,不要以敵人的儀法,那對你們將有長久的利益、安樂。阿難!而怎樣弟子們對大師以敵人的儀法實行,不以朋友的儀法呢?阿難!這裡,大師是有憐愍者、利益者,出自憐愍教導弟子們法:『這是為你們的利益,這是為了你們的安樂。』他的弟子們不想聽、不傾聽、不使諸了知對心現起,以及從大師的教說脫離後轉起,阿難!這樣弟子們對大師以敵人的儀法實行,不以朋友的儀法。怎樣弟子們對大師以朋友的儀法實行,不以敵人的儀法呢?阿難!這裡,大師是有憐愍者、利益者,出自憐愍教導弟子們法:『這是為你們的利益,這是為了你們的安樂。』他的弟子們想聽、傾聽、使諸了知對心現起,不從大師的教說脫離後轉起,阿難!這樣弟子們對大師以朋友的儀法實行,不以敵人的儀法。阿難!因此,在這裡,你們對我以朋友的儀法實行,不要以敵人的儀法,那對你們將有長久的利益、安樂。
  阿難!我將不會像陶匠對生的、生程度的那樣對你們努力,阿難!一再斥責後我說;阿難!我一再不斷地說,凡為真髓者,它將住立。」
  世尊說這個,悅意的尊者阿難歡喜世尊的所說。(196)
  空大經第二終了。
MN.122/(2) Mahāsuññatasuttaṃ
   185. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya. Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. Disvāna bhagavato etadahosi– “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī”ti.
   186. Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī”ti? “Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo no, bhante, vattatī”ti.
   “Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti– netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti– ṭhānametaṃ vijjati.
   “So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti– netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti– ṭhānametaṃ vijjati.
   “Nāhaṃ, ānanda, ekaṃ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā.
   187. “Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ– sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ. Tatra ce, ānanda, tathāgataṃ iminā vihārena viharantaṃ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. Tasmātihānanda, bhikkhu cepi ākaṅkheyya– ‘ajjhattaṃ suññataṃ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.
   188. “Kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati …pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti …pe… so ajjhattabahiddhā suññataṃ manasi karoti…pe…so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti.
   “Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti …pe… so ajjhattabahiddhā suññataṃ manasi karoti …pe… so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti.
   189. “Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati– ‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati– ‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati– ‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati so sayati– ‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.
   “Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṃ namati, so– ‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ– rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti– evarūpiṃ kathaṃ na kathessāmī’ti. Itiha tattha sampajāno hoti. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ– appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti– ‘evarūpiṃ kathaṃ kathessāmī’ti. Itiha tattha sampajāno hoti.
   “Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so– ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ– kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. Itiha tattha sampajāno hoti. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ– nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti– ‘evarūpe vitakke vitakkessāmī’ti. Itiha tattha sampajāno hoti.
   190. “Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā– ime kho, ānanda, pañca kāmaguṇā yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ– ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti? Sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti– ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. Itiha tattha sampajāno hoti. Sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti– ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. Itiha tattha sampajāno hoti.
   191. “Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ– ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. Itiha tattha sampajāno hoti. Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā. Taṃ kiṃ maññasi, ānanda, kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
   192. “Na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu. Taṃ kissa hetu? Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ– appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā– evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno.
   “Evaṃ sante kho, ānanda, ācariyūpaddavo hoti, evaṃ sante antevāsūpaddavo hoti, evaṃ sante brahmacārūpaddavo hoti.
   193. “Kathañcānanda, ācariyūpaddavo hoti? Idhānanda, ekacco satthā vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo ācariyo. Ācariyūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, ācariyūpaddavo hoti.
   194. “Kathañcānanda, antevāsūpaddavo hoti? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo antevāsī. Antevāsūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, antevāsūpaddavo hoti.
   195. “Kathañcānanda, brahmacārūpaddavo hoti? Idhānanda, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṃ nikāmayati, na gedhaṃ āpajjati, na āvattati bāhullāya. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo brahmacārī. Brahmacārūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, brahmacārūpaddavo hoti.
   “Tatrānanda, yo cevāyaṃ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṃ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṃvattati.
   196. “Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.
   “Kathañcānanda satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya– ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya.
   “Kathañcānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya– ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkama satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya.
   “Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya. Na vo ahaṃ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. Niggayha niggayhāhaṃ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi. Yo sāro so ṭhassatī”ti.
   Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
   Mahāsuññatasuttaṃ niṭṭhitaṃ dutiyaṃ.
漢巴經文比對(莊春江作):
  「作衣業(MA.191)」,南傳作「作衣服的工作」(cīvarakammaṃ karoti,另譯為「作衣業;作衣服的作業」),智髻比丘長老英譯為「忙於作衣服」(busy making robes)。
  「樂眾(MA.191)」,南傳作「樂於聚會」(saṅgaṇikārāmo),智髻比丘長老英譯為「樂於交際;樂於同伙」(delighting in company)。
  「時愛樂(MA.191)」,南傳作「暫時喜愛的」(sāmāyikaṃ vā kantaṃ),智髻比丘長老英譯為「暫時的、愉快的」(that is temporary and delectable)。按:《破斥猶豫》說,每次突進時污染被解脫」(appitappitasamaye kilesehi vimuttaṃ)為「暫時的」,色、無色界心解脫為「心解脫」,因為這被說:「四禪與四無色等至,這是暫時的解脫。」
  「不移動(MA.191)」,南傳作「不動搖的後」(akuppanti),智髻比丘長老英譯為「不可動搖的」(unshakeable)。按:《破斥猶豫》以「不能被污染動搖」(kilesehi akopetabbaṃ)解說,菩提比丘長老說,這是經由出世間道的解脫與果證。
  「內空」(ajjhattaṃ suññataṃ),智髻比丘長老英譯為「內空」(voidness internally)。按:《破斥猶豫》說,「內空」是依止於自己的五蘊,「外」是於他人的五蘊(parassa pañcasu khandhesu),「內外」是有時內,有時外(kālena ajjhattaṃ kālena bahiddhā),「不動的」指要成為俱分解脫者而作意不動的無色等至(āneñjaṃ arūpasamāpattiṃ manasi karoti),「空」指「空之果等至(以空而果達到)」(suññataphalasamāpattiṃ, MN.122),又,把握、看見無我後生起無我[的道]名為空(Yo anattato pariggahetvā anattato disvā anattato vuṭṭhāti, tassa suññatā nāma, MN.44)。《瑜伽師地論》說,離欲貪正能作證外空,斷增上慢正能作證內空,於內外一切行中修無我見作證內外空,修無常見令心不動的(T.30p.813-摘要)。《大智度論》解說《般若經》的「十八空」說,內空為眼等內六入無我無我所,無眼等法,餘同(外空為色等外六入;內外空為內外十二入-T.25p.285)。《舍利弗阿毘曇論》說,於一處內法思惟、知、解、受我空我所空,不放逸觀而得定心住正住是名內空,餘同(T.28p.633)。
  「於彼彼定(MA.191)」,南傳作「就在那個先前的定相上」(tasmiṃyeva purimasmiṃ samādhinimitte),智髻比丘長老英譯為「在與之前相同的集中的徵候(記號)上」(on that same sign of concentration as before)。按:《破斥猶豫》說,「就在先前那個」指「基礎禪定」(pādakajjhānaṃ)。菩提比丘長老解說,如果出了[先前的]基礎禪定後,他的心無法經由對自己五蘊或其他五蘊的毘婆舍那隨看而進入空,也無法到達不動的無色定時,他應該回到與最初修習相同的基礎禪定,並且一再地努力。
  「心中行(MA.191)」,南傳作「心的行為」(cetaso samudācāroti),智髻比丘長老英譯為「心理的興奮」(mental excitement)。「行為」(samudācāra),另譯為「習慣;習熟;實行」,《破斥猶豫》以「行為的未捨斷污染」(samudācaraṇato appahīnakileso)解說。
  「煩師(MA.191)」,南傳作「老師的禍害」(ācariyūpaddavo),智髻比丘長老英譯為「老師的毀滅」(teacher's undoing)。
  「還(MA.191)」,南傳作「跟隨來到」(anvāvattanti),智髻比丘長老英譯為「拜訪他」(visit him)。按:《破斥猶豫》以「跟隨來到、往見」(anuāvattanti upasaṅkamanti)解說。
  「汝等於我行慈事(MA.191)」,南傳作「你們對我以朋友的儀法實行」(maṃ…mittavatāya samudācaratha),智髻比丘長老英譯為「對我以友善行動」(behave towards me with friendliness)。按:《破斥猶豫》以「朋友的行為」(mittapaṭipattiyā)解說「朋友的儀法」。
  「嚴急至苦(MA.191)」,南傳作「一再斥責後」(Niggayha niggayhāhaṃ),智髻比丘長老英譯為「反復制約你們」(Repeatedly restraining you)。按:陶師對黏土塑形(拉坯)的生胚小心呵護,但對窯燒後的成品卻嚴格品管,世尊對弟子的要求一如後者,直到弟子完善(達真髓),《破斥猶豫》說,如對已烘的容器,陶師除去破裂的、斷的、老弱的(bhinnachinnajajjarāni),只對一個善烘的一再叩敲後拿取。
  「若有真實者,必能往也(MA.191)」,南傳作「凡為真髓者,它將住立」(Yo sāro so ṭhassatīti),智髻比丘長老英譯為「堅固的核心將立[經得起考驗]」(The sound core will stand [the test])。按:「真髓」(sāro),另譯為「真實;堅實;核心」,《破斥猶豫》以世尊「教誡中的道與果真髓(ovadiyamānānaṃ yo maggaphalasāro)」解說。
  「增修著」(anubrūhayamāno),智髻比丘長老英譯為「模仿」(emulating)。
  「對生的、生程度的」(āmake āmakamatte),智髻比丘長老英譯為「黏土原料」(raw damp clay)。按:《破斥猶豫》以「對未成熟的;對未烘的」(apakke)解說「對生的」,以「對生的、未極乾的容器」(āmake nātisukkhe bhājane)解說「對生程度的」,並說,陶師以兩手握生的、未極乾的、未烘的,心想:「不要令之被破壞」(mā bhijjatū)。