經號:   
   (中部138經 更新)
中部138經/總說分別經(分別品[14])(莊春江譯)[MA.164]
  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!我將為你們教導總說分別,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!比丘應該如此如此考察,那位如是如是考察的識在外部不被混亂、不被散亂,在自身內不被定住,不執取後不會戰慄。比丘們!在識在外不被混亂、不被散亂,在自身內不被定住時,不執取後不戰慄者沒有未來生、老、死、苦的生成。」
  世尊說這個,說這個後,善逝從座位起來後進入住處。(313)
  那時,當世尊離開不久,那些比丘想這個:
  「學友們!這裡,世尊為我們簡要地誦說這個總說、未詳細地解析義理後,從座位起來後已進入住處:『比丘們!比丘應該如此如此考察,那位如是如是考察的識在外部不被混亂、不被散亂,在自身內不被定住,不執取後不會戰慄。比丘們!在識在外不被混亂、不被散亂,在自身內不被定住時,不執取後不戰慄者沒有未來生、老、死、苦集的生成。』誰對被世尊以簡要誦說的這個總說、未詳細地解析的義理,會詳細地解析義理呢?」
  那時,那些比丘想這個:
  「這位尊者大迦旃延,為大師所稱讚,同梵行智者所尊重,尊者大迦旃延能夠對被世尊以簡要誦說的這個總說、未被詳細地解析的義理,詳細地解析義理。讓我們去見尊者大迦旃延。抵達後,詢問尊者大迦旃延這個義理。」
  那時,那些比丘去見尊者大迦旃延。抵達後,與尊者大迦旃延一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的那些比丘對尊者大迦旃延說這個:
  「迦旃延學友!這裡,世尊為我們簡要地誦說這個總說、未詳細地解析義理後,從座位起來後已進入住處:『比丘們!比丘應該如此如此考察,那位如是如是考察的識在外部不被混亂、不被散亂,在自身內不被定住,不執取後不會戰慄。比丘們!在識在外不被混亂、不被散亂,在自身內不被定住時,不執取後不戰慄者沒有未來生、老、死、苦集的生成。』迦旃延學友!當世尊離開不久,那些我們想這個:『學友們!這裡,世尊為我們簡要地誦說這個總說、未詳細地解析義理後,從座位起來後已進入住處:「比丘們!比丘應該如此如此考察,那位如是如是考察的識在外部不被混亂、不被散亂,在自身內不被定住,不執取後不會戰慄。比丘們!在識在外不被混亂、不被散亂,在自身內不被定住時,不執取後不戰慄者沒有未來生、老、死、苦集的生成。」誰對被世尊以簡要誦說的這個總說、未詳細地解析的義理,會詳細地解析義理呢?』迦旃延學友!那些我們想這個:『這位尊者大迦旃延正是大師稱讚者,以及有智的同梵行者們的尊重者,且尊者大迦旃延能夠對被世尊以簡要誦說的這個總說、未被詳細地解析的義理,詳細地解析義理。讓我們去見尊者大迦旃延。抵達後,詢問尊者大迦旃延這個義理。』請尊者大迦旃延解說。」(314)
  「學友們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過根後,越過樹幹後,想在枝葉中心材應該被遍求,尊者們就像這樣,在大師是面對者時,越過那位世尊後,你們想這個義理我們應該被詢問。學友們!因為,那位世尊是知道者,他知道、是見者,他看見、是眼已生者智已生者法已生者梵已生者、解說者、宣說者、義理的引導者、不死的施與者、法主如來。而那正是為了這個的時機:你們正應該詢問世尊這個義理,你們應該如世尊會為你們解說那樣憶持。」
  「迦旃延學友!確實,那位世尊是知道者,他知道、是見者,他看見、是眼已生者、智已生者、法已生者、梵已生者、解說者、宣說者、義理的引導者、不死的施與者、法主、如來。而那正是為了這個的時機:我們正應該詢問世尊這個義理,如世尊會為我們解說,像那樣應該使我們憶持它。但,尊者大迦旃延正是大師稱讚者,以及有智的同梵行者們的尊重者,且尊者大迦旃延能夠對被世尊以簡要誦說的這個總說、未被詳細地解析的義理,詳細地解析義理,請尊者大迦旃延不辭麻煩地解析。」
  「學友們!那樣的話,請你們聽!請你們好好作意!我將說。」
  「是的,學友!」那些比丘們回答尊者大迦旃延。
  尊者大迦旃延說這個:
  「學友們!凡世尊為我們簡要地誦說總說、未詳細地解析義理後,從座位起來後已進入住處:『比丘們!比丘應該如此如此考察,那位如是如是考察的識在外部不被混亂、不被散亂,在自身內不被定住,不執取後不會戰慄。比丘們!在識在外不被混亂、不被散亂,在自身內不被定住時,不執取後不戰慄者沒有未來生、老、死、苦集的生成。』學友們!我對被世尊以簡要誦說的這個總說、未詳細地解析的義理,這樣詳細地了知義理:(315)
  學友們!而怎樣被稱為識在外被混亂、被散亂呢?學友們!這裡,以眼見色後,比丘的識成為色相的隨行者被色相樂味繫結被色相樂味繫縛被色相樂味的結結縛,被稱為識在外被混亂、被散亂;以耳聽聲音後……以鼻聞氣味後……以舌嚐味道後……以身接觸所觸後……以意識知法後,識成為法相的隨行者:被法相樂味繫結,被法相樂味繫縛,被法相樂味的結結縛,被稱為識在外被混亂、被散亂,學友們!這樣被稱為識在外被混亂、被散亂。(316)
  學友們!而怎樣被稱為識在外不被混亂、不被散亂呢?學友們!這裡,當比丘以眼見色後,識不成為色相的隨行者:不被色相樂味繫結,不被色相樂味繫縛,不被色相樂味的結結縛,被稱為識在外不被混亂、不被散亂;以耳聽聲音後……以鼻聞氣味後……以舌嚐味道後……以身接觸所觸後……以意識知法後,識不成為法相的隨行者:不被法相樂味繫結,不被法相樂味繫縛,不被法相樂味的結結縛,被稱為識在外不被混亂、不被散亂,學友們!這樣被稱為識在外不被混亂、不被散亂。(317)
  學友們!而怎樣被稱為在自身內被定住呢?學友們!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,他的識成為離生喜樂的隨行者:被離生喜樂的樂味繫結,被離生喜樂的樂味繫縛,被離生喜樂的樂味的結結縛,心被稱為在自身內被定住。
  再者,學友們!比丘從尋與伺的平息,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,他的識成為定生喜樂的隨行者:被定生喜樂的樂味繫結,被定生喜樂的樂味繫縛,被定生喜樂的樂味的結結縛,心被稱為在自身內被定住。
  再者,學友們!比丘從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於凡聖者們告知『他是平靜者、具念者、安樂住者』的第三禪,他的識成為平靜的隨行者:被平靜的樂味繫結,被平靜樂的樂味繫縛,被平靜樂的樂味的結結縛,心被稱為在自身內被定住。
  再者,學友們!比丘從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,平靜、念遍純淨的第四禪,他的識成為不苦不樂的隨行者:被不苦不樂的樂味繫結,被不苦不樂的樂味繫縛,被不苦不樂的樂味的結結縛,心被稱為在自身內被定住。學友們!這樣被稱為在自身內被定住。(318)
  學友們!而怎樣被稱為在自身內不被定住呢?學友們!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,他的識不成為離生喜樂的隨行者:不被離生喜樂的樂味繫結,不被離生喜樂的樂味繫縛,不被離生喜樂的樂味的結結縛,心被稱為在自身內不被定住。
  再者,學友們!比丘從尋與伺的平息,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,他的識不成為定生喜樂的隨行者:不被定生喜樂的樂味繫結,不被定生喜樂的樂味繫縛,不被定生喜樂的樂味的結結縛,心被稱為在自身內不被定住。
  再者,學友們!比丘從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於凡聖者們宣說它『是平靜的、具念的、安樂住的』的第三禪,他的識不成為平靜的隨行者:不被平靜的樂味繫結,不被平靜樂的樂味繫縛,不被平靜樂的樂味的結結縛,心被稱為在自身內不被定住。
  再者,學友們!比丘從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,平靜、念遍純淨的第四禪,他的識不成為不苦不樂的隨行者:不被不苦不樂的樂味繫結,不被不苦不樂的樂味繫縛,不被不苦不樂的樂味的結結縛,心被稱為在自身內不被定住。學友們!這樣被稱為在自身內不被定住。(319)
  學友們!而怎樣是由於{不?}執取的戰慄呢?學友們!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,他認為色是我,或我擁有色,或色在我中,或我在色中;他的那個色變易成為不同的,從色的變易變異,他的識成為隨色的變易轉,隨色的變易轉所生戰慄法的生起持續遍取他的心,以心的遍取成為有恐懼的、有惱害的、有期待的、{不?}執取後戰慄;受……(中略)想……諸行……他認為識是我,或我擁有識,或識在我中,或我在識中;他的那個識變易成為不同的,從識的變易變異,他的識成為隨識的變易轉,隨識的變易轉所生戰慄法的生起持續遍取他的心,以心的遍取成為有恐懼的、有惱害的、有期待的、{不?}執取後戰慄,學友們!這樣是由於{不?}執取的戰慄。(320)
  學友們!而怎樣是由於不執取的無戰慄?學友們!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,他認為色不是我,或我不擁有色,或色不在我中,或我不在色中;他的那個色變易成為不同的,從色的變易變異,而他的識不成為隨色的變易轉,無隨色的變易轉所生戰慄法的生起持續遍取他的心,以心的無遍取而成為無恐懼的、無惱害的、無期待的、不執取後不戰慄。受不……(中略)想不……諸行不……他認為識不是我,或我不擁有識,或識不在我中,或我不在識中;他的那個識變易成為不同的,以識的變易變異,他的識不成為隨識變易而轉,無隨識變易而轉所生戰慄法的生起持續遍取他的心,以心的無遍取而成為無恐懼的、無惱害的、無期待的、不執取後不戰慄。學友們!這樣是由於不執取的無戰慄。
  學友們!凡世尊為我們簡要地誦說總說、未詳細地解析義理後,從座位起來後已進入住處:『比丘們!比丘應該如此如此考察,那位如是如是考察的識在外部不被混亂、不被散亂,在自身內不被定住,不執取後不會戰慄。比丘們!在識在外不被混亂、不被散亂,在自身內不被定住時,不執取後不戰慄者沒有未來生、老、死、苦集的生成。』我對被世尊以簡要誦說的這個總說、未詳細地解析的義理,這樣詳細地了知義理。尊者們!還有,當希望時,你們就去見世尊後應該詢問這個義理,你們應該如世尊為你們解說那樣憶持它。」(321)
  那時,那些比丘歡喜、隨喜尊者大迦旃延所說後,從座位起來後去見世尊。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!世尊為我們簡要地誦說這個總說、未詳細地解析義理後,從座位起來後已進入住處:『比丘們!比丘應該如此如此考察,那位如是如是考察的識在外部不被混亂、不被散亂,在自身內不被定住,不執取後不會戰慄。比丘們!在識在外不被混亂、不被散亂,在自身內不被定住時,不執取後不戰慄者沒有未來生、老、死、苦集的生成。』大德!當世尊離開不久,那些我們想這個:『學友們!這裡,世尊為我們簡要地誦說這個總說、未詳細地解析義理後,從座位起來後已進入住處:「比丘們!比丘應該如此如此考察,那位如是如是考察的識在外部不被混亂、不被散亂,在自身內不被定住,不執取後不會戰慄。比丘們!在識在外不被混亂、不被散亂,在自身內不被定住時,不執取後不戰慄者沒有未來生、老、死、苦集的生成。」誰對被世尊以簡要誦說的這個總說、未詳細地解析的義理,會詳細地解析義理呢?』大德!那些我們想這個:『這位尊者大迦旃延正是大師稱讚者,以及有智的同梵行者們的尊重者,且尊者大迦旃延能夠對被世尊以簡要誦說的這個總說、未被詳細地解析的義理,詳細地解析義理,讓我們去見尊者大迦旃延。抵達後,詢問尊者大迦旃延這個義理。』大德!那時,我們去見尊者大迦旃延。抵達後,詢問尊者大迦旃延這個義理。大德!以這些方式(行相)、以這些語詞、以這些文句被尊者大迦旃延為那個我們解析義理。」
  「比丘們!大迦旃延是賢智者;比丘們!大迦旃延是大慧者。比丘們!如果你們也詢問我這個義理,我也正是這樣解說它,如它被大迦旃延解說。這就是這個的義理,你們應該這樣憶持它。」
  世尊說這個,那些悅意的比丘歡喜世尊的所說。(322)
  總說分別經第八終了。
MN.138/(8) Uddesavibhaṅgasuttaṃ
   313. 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– “uddesavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
   314. Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi– “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tathā tathā, bhikkhave bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi– “ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti.
   Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –
   “Idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi– ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti. “Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti– vibhajatāyasmā mahākaccāno”ti.
   315. “‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya, evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha; yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’”ti. ‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā’ti. ‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’ti. ‘Evamāvuso’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca–
   ‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.
   316. “Kathañcāvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati? Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ rūpanimittassādavinibandhaṃ rūpanimittassāda-saṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya dhammanimittānusārī viññāṇaṃ hoti; dhammanimittassādagadhitaṃ dhammanimittassādavinibandhaṃ dhammanimitta-ssādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. Evaṃ kho āvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati.
   317. “Kathañcāvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā na rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ na rūpanimittassādavinibandhaṃ na rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na dhammanimittānusārī viññāṇaṃ hoti na dhammanimittassādagadhitaṃ na dhammanimittassādavinibandhaṃ na dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. Evaṃ kho, āvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati.
   318. “Kathañcāvuso, ajjhattaṃ saṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa vivekajapītisukhānusāri viññāṇaṃ hoti vivekajapītisukhassādagadhitaṃ vivekajapītisukhassādavinibandhaṃ vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.
   “Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa samādhijapītisukhānusāri viññāṇaṃ hoti samādhijapītisukhassādagadhitaṃ samādhijapītisukhassādavinibandhaṃ samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.
   “Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Tassa upekkhānusāri viññāṇaṃ hoti upekkhāsukhassādagadhitaṃ upekkhāsukhassādavinibandhaṃ upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.
   “Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa adukkhamasukhānusāri viññāṇaṃ hoti adukkhamasukhassādagadhitaṃ adukkhamasukhassādavinibandhaṃ adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati. Evaṃ kho, āvuso, ajjhattaṃ saṇṭhitanti vuccati.
   319. “Kathañcāvuso ajjhattaṃ asaṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassa na vivekajapītisukhānusāri viññāṇaṃ hoti na vivekajapītisukhassādagadhitaṃ na vivekajapītisukhassādavinibandhaṃ na vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.
   “Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati. Tassa na samādhijapītisukhānusāri viññāṇaṃ hoti na samādhijapītisukhassādagadhitaṃ na samādhijapītisukhassādavinibandhaṃ na samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati
   “Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati. Tassa na upekkhānusāri viññāṇaṃ hoti na upekkhāsukhassādagadhitaṃ na upekkhāsukhassādavinibandhaṃ na upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.
   “Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa na adukkhamasukhānusāri viññāṇaṃ hoti na adukkhamasukhassādagadhitaṃ na adukkhamasukhassādavinibandhaṃ na adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. Evaṃ kho, āvuso, ajjhattaṃ asaṇṭhitanti vuccati.
   320. “Kathañcāvuso, anupādā paritassanā hoti? Idhāvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Vedanaṃ …pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Evaṃ kho, āvuso, anupādā paritassanā hoti.
   321. “Kathañcāvuso, anupādānā aparitassanā hoti? Idhāvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṃ kho, āvuso, anupādā aparitassanā hoti.
   “Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha; yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.
   322. Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –
   “Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’”ti.
   “Tesaṃ no, bhante, amhākaṃ, acirapakkantassa bhagavato, etadahosi– ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.
   “Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
   “Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa attho. Evañca naṃ dhāreyyāthā”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Uddesavibhaṅgasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「不受而恐怖(MA.164)」,南傳作「由於{不?}執取的戰慄」(anupādā paritassanā),菩提比丘長老英譯為「由於執著而擾動」(agitation due to clinging),菩提比丘長老解說,所有的巴利語版本都作「不執取後的戰慄」,《破斥猶豫》解說為,因為沒有什麼可執取而感到戰慄(大意),但經文開頭是「不執取後不會戰慄」,而這裡的內容與SN.22.7相同,在該經作「經由執取的戰慄」(upādā paritassanā),依此變更。按:MA將「取;執取」(upādā)譯為「受」,「不受而恐怖」與「不執取的戰慄」有相同的矛盾,顯然這是南北傳分化前就存在的問題。
  「識食色相(MA.164)」,南傳作「識成為色相的隨行者」(rūpanimittānusāri viññāṇaṃ hoti),智髻比丘長老英譯為「識隨在色的徵候之後」(consciousness follow after the sign of form)。按:《破斥猶豫》以「回憶、追隨(追蹤)色相」(rūpanimittaṃ anussarati anudhāvatīti)解說,註疏說,「色相」(rūpanimitta)就是色以污染之生起所作情況(Rūpameva kilesuppattiyā kāraṇabhāvato),因貪等而它(識)隨行(Rāgādivasena taṃ anudhāvatīti)。
  「識著色樂相(MA.164)」,南傳作「被色相樂味繫結」(rūpanimittassādagadhitaṃ),智髻比丘長老英譯為「被在色的徵候滿足中所綁」(is tied by gratification in the sign of form)。
  「識縛色樂相」,南傳作「被色相樂味繫縛」(rūpanimittassādavinibandhaṃ),智髻比丘長老英譯為「被在色的徵候滿足中上銬」(is shackled by gratification in the sign of form)。按:vinibandhaṃ為名詞,與前後句的過去分詞不相應,今採斯里蘭卡本與PTS本的vinibaddhaṃ。
  「色相味結縛(MA.164)」,南傳作「被色相樂味的結結縛」(rūpanimittassāda-saṃyojanasaṃyuttaṃ),智髻比丘長老英譯為「被在色的徵候滿足中之束縛所束縛」(is fettered by the fetter of gratification in the sign of form)。
  「心亦隨轉(SA.43);識捫摸色(MA.164)」,南傳作「他的識成為隨色的變易轉」(Tassa…rūpavipariṇāmānuparivatti viññāṇaṃ hoti),智髻比丘長老英譯為「他的識被改變的色所迷住」(his consciousness becomes preoccupied with the change of form)。