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皈敬世尊、阿羅漢、正等正覺者


長部22經 修行念處的成果 - 大念處經 多譯本對讀


本對讀包含下列數個版本:
巴利原典 (CSCD) [1] 、漢譯(莊春江 譯, 莊春江工作站) [2]
漢譯(蕭式球 譯, 香港志蓮淨苑) [3] 、漢譯(明法尊者 譯, 法雨道場) [4]
漢譯(帕奧禪師弟子合譯) [5] 、英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu) [6]
英譯(Translated from the Pali by Burma Piṭaka Association) [7] 、英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu) [8]
英譯(Translated from the Pali by Ven. Bhikkhu Anālayo) [9] 、漢譯(香光書鄉編譯組,無著尊者 著) [10]

《大念處經》多譯本對讀(分章及整部) Content of Mahāsatipaṭṭhānasuttaṃ
Full Text Uddeso Kāyānupassanā Vedanānupassanā Cittānupassanā Dhammānupassanā Satipaṭṭhānabhāvanānisaṁso
整部 總說 隨觀身 隨觀受 隨觀心 隨觀法 修行念處的成果
《大念處經》 Summary Contemplation of the Body Contemplation of Feelings Contemplation of the Mind Contemplation of (the Nature of) Things The Advantages of Developing the Ways of Attending to Mindfulness

本對讀包含下列數個版本,請自行勾選欲對讀之版本 (感恩 Siong-Ui Te 師兄 提供程式支援):

DN 22 Mahāsatipaṭṭhānasuttaṃ CSCD paranum 404
巴利原典 (CSCD)[1]
  1. ‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

‘‘Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

‘‘Tiṭṭhantu , bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni … dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.

漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 比丘們!如果任何人在這四念住上這麼修習七年,二果其中之一果應該可以被預期:當生完全智[ChngFn74],或當存在有餘依[ChngFn75]時,為不還者狀態[ChngFn76]

比丘們!別說七年,比丘們!如果任何人在這四念住上這麼修習六年,……(中略)五年……四年……三年……二年……一年……比丘們!別說一年,比丘們!如果任何人在這四念住上這麼修習七個月,二果其中之一果應該可以被預期:當生完全智,或當存在有餘依時,為不還者狀態。比丘們!別說七個月,比丘們!如果任何人在這四念住上這麼修習六個月,……(中略)五個月,……四個月,……三個月,……二個月,……一個月,……半個月,……比丘們!別說半個月,比丘們!如果任何人在這四念住上這麼修習七天,對他來說,二果其中之一果應該可以被預期:當生完全智,或當存在有餘依時,為不還者狀態。

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 22. “比丘們,任何人修習這個四念處七年,他會得到兩種果的其中之一:或當下得到究竟智,或有餘得到阿那含。比丘們,不要說七年,任何人修習這個四念處六年……五年……四年……三年……兩年……一年,他會得到兩種果的其中之一:或當下得到究竟智,或有餘得到阿那含。比丘們,不要說一年,任何人修習這個四念處七個月,他會得到兩種果的其中之一:或當下得到究竟智,或有餘得到阿那含。比丘們,不要說七個月,任何人修習這個四念處六個月……五個月……四個月……三個月……兩個月……一個月……半個月,他會得到兩種果的其中之一:或當下得到究竟智,或有餘得到阿那含。比丘們,不要說半個月,任何人修習這個四念處七天,他會得到兩種果的其中之一:或當下得到究竟智,或有餘得到阿那含。
漢譯(明法尊者 譯, 法雨道場)[4]
  1. 諸比丘!任何人凡是確實能這樣修習四念住七年者,那兩(種)果其中之一果,可被預期:在這一生中是完全智;或是有餘依的不還果。

諸比丘!且置 [MettFn28] 七年;諸比丘!任何人凡是確實能這樣修習四念住六年者…五年…四年…三年…二年…一年,諸比丘!且置一年;諸比丘!任何人凡是確實能這樣修習四念住七個月者,那兩(種)果其中之一的果,可被預期:在這一生中是完全智;或是有餘依的不還果。諸比丘!任何人凡是確實能這樣修習四念住六月…五月…四月…三月…二月…一月…半月…,諸比丘!且置半月。諸比丘!任何人凡是確實能這樣修習四念住七日者,那兩(種)果其中之一的果,可被預期:在這一生中是完全智;或是有餘依的不還果。

漢譯(帕奧禪師弟子合譯)[5]

修行念處的成果

  1. 諸比丘,如此修行四念處七年的人,可望得到兩種成果之一:今生證得阿羅漢果;若還有煩惱未盡的話,則證得阿那含果。

不用說七年,諸比丘,如此修行四念處六年的人,可望得到兩種成果之一:今生證得阿羅漢果;若還有煩惱未盡的話,則證得阿那含果。

不用說六年,諸比丘……
不用說五年,諸比丘……
不用說四年,諸比丘……
不用說三年,諸比丘……
不用說二年,諸比丘……
不用說一年,諸比丘,如此修行四念處七個月的人,可望得到兩種成果之一:今生證得阿羅漢果;若還有煩惱未盡的話,則證得阿那含果。

不用說七個月,諸比丘……
不用說六個月,諸比丘……
不用說五個月,諸比丘……
不用說四個月,諸比丘……
不用說三個月,諸比丘……
不用說二個月,諸比丘……
不用說一個月,諸比丘……
不用說半個月,諸比丘,如此修行四念處七天的人,可望得到兩種成果之一:今生證得阿羅漢果;若還有煩惱未盡的話,則證得阿那含果。
英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6]

The Advantages of Developing the Ways of Attending to Mindfulness

  1. Whoever, monks, should develop these four ways of attending to mindfulness in this way for seven years, for him, out of two results, a particular result is to be expected: final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone seven years, monks, whoever should develop these four ways of attending to mindfulness in this way for six years for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone six years, monks, whoever should develop these four ways of attending to mindfulness in this way for five years for him, out of two results, a particular result is to be expected: final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone five years, monks, whoever should develop these four ways of attending to mindfulness in this way for four years for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone four years, monks, whoever should develop these four ways of attending to mindfulness in this way for three years for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone three years, monks, whoever should develop these four ways of attending to mindfulness in this way for two years for him, out of two results, a particular result is to be expected: final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone two years, monks, whoever should develop these four ways of attending to mindfulness in this way for one year for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone one year, monks, whoever should develop these four ways of attending to mindfulness in this way for seven months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone seven months, monks, whoever should develop these four ways of attending to mindfulness in this way for six months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone six months, monks, whoever should develop these four ways of attending to mindfulness in this way for five months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone five months, monks, whoever should develop these four ways of attending to mindfulness in this way for four months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone four months, monks, whoever should develop these four ways of attending to mindfulness in this way for three months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone three months, monks, whoever should develop these four ways of attending to mindfulness in this way for two months for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone two months, monks, whoever should develop these four ways of attending to mindfulness in this way for one month for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone a month, monks, whoever should develop these four ways of attending to mindfulness in this way for half a month for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

Let alone half a month, monks, whoever should develop these four ways of attending to mindfulness in this way for seven days for him, out of two results, a particular result is to be expected final knowledge in this very life; or, there being some attachment remaining, the state of non-returner.

英譯(Translated from the Pali by Burma Piṭaka Association)[7]
  1. Indeed, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven years, one of two results is to be certainly expected in him: arahatship[BpitFn125] in this very existence, or if there yet be any trace of Clinging left, the state of an anāgāmi.[BpitFn126]

Let alone seven years, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for six years... for five years... for four years... for three years... for two years... for one year

Let alone one year, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven months, one of two results is to be certainly expected in him: arahatship in this very existence, or if there yet be any trace of Clinging left, the state of an anāgāmi.

Let alone seven months, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for six months... for five months... for four months... for three months... for two months... for one month... for half-a-month...

Let alone half-a-month, bhikkhus, whosoever practises these four methods of Steadfast Mindfulness in this manner for seven days, one of two results is to be certainly expected in him: arahatship in this very existence, or if there yet be any trace of Clinging left, the state of an anāgāmi.

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8]

(E. Conclusion)

  1. "Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

"Let alone seven years. If anyone would develop these four frames of reference in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

"Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9]

[PREDICTION]

  1. “Monks, if anyone should develop these four satipaììhãnas in such a way for seven years, one of two fruits could be expected for him: either final knowledge here and now, or, if there is a trace of clinging left, non- returning. Let alone seven years … six years … five years … four years … three years … two years…one year…seven months…six months…five months…four months … three months … two months … one month … half a month … if anyone should develop these four satipaììhãnas in such a way for seven days, one of two fruits could be expected for him: either final knowledge here and now, or, if there is a trace of clinging left, non-returning.
漢譯(香光書鄉編譯組,無著尊者 著)[10]

預告

  1. 「比丘們啊!如果任何人,以這樣的方式發展這些四念住七年,他可期待兩種果位之一:或者,當下〔證得〕究竟智;或者,如果還有絲毫的執著,〔則得〕不還果。

何況七年……六年……五年……四年……三年……二年……一年……七個月……六個月……五個月……四個月……三個月……二個月……一個月……半個月……如果任何人,以這樣的方式發展這些四念住七天,他可期待兩種果位之一:或者,當下〔證得〕究竟智;或者,如果還有絲毫的執著,〔則得〕不還果。」

DN 22 Mahāsatipaṭṭhānasuttaṃ CSCD paranum 405
巴利原典 (CSCD)[1]
  1. ‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānāti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ.

漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 當像這樣說:『比丘們!這是為了眾生的清淨、為了愁與悲的超越、為了苦與憂的滅沒、為了方法的獲得、為了涅槃的作證之無岔路之道,即:四念住。』時,緣於此而說。」

這就是世尊所說,那些悅意的比丘歡喜世尊所說。

念住大經第九終了。

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. “比丘們,以上說的,就是唯一的道路能使眾生清淨,超越憂悲,滅除苦惱,得正道,證湼槃;亦即是四念處了。”

世尊說了以上的話後,比丘對世尊的說話心感高興,滿懷歡喜。

大念處經完

漢譯(明法尊者 譯, 法雨道場)[4]
  1. 世尊說:「諸比丘!這一條道路,1為(ㄨㄟˋ)諸有情的清淨,2為諸悲傷及諸啼哭的超越,3為諸苦憂的消滅,4為真理的獲得,5為涅槃的作證,就是四念住。以上任何已說的,因為這理由,而被說出來。」

世尊說了這。那些滿意的諸比丘,全然歡喜世尊之所說。

漢譯(帕奧禪師弟子合譯)[5]
  1. 這就是為什麼說:『諸比丘,這是使眾生清淨、超越憂愁與悲傷、滅除痛苦與憂惱、成就正道與現證涅槃的單一道路,那就是四念處。』」

世尊如此開示之後,諸比丘對世尊的話感到愉悅與歡喜。

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6]
  1. This is a one-way path, monks, for the purification of beings, for the overcoming of grief and lamentation, for the extinction of pain and sorrow, for attaining the right way, for the direct realisation of Nibbāna, that is to say, the four ways of attending to mindfulness. Thus, whatever was said, it is for this reason it was said.”

The Gracious One said this,

and those monks were uplifted and greatly rejoiced in what was said by the Gracious One.

The Advantages of Developing the Ways of Attending to Mindfulness is Finished

The Long Discourse about the Ways of Attending to Mindfulness is Finished

英譯(Translated from the Pali by Burma Piṭaka Association)[7]
  1. Because of these beneficial results, I have declared at the beginning thus: "Bhikkhus, this is the one and only way for the purification of the minds of beings, for overcoming sorrow and lamentation, for the complete destruction of physical pain and mental distress, for attainment of the noble Ariya Magga, and for the realization of Nibbāna. That only way is the practice of the four methods of Steadfast Mindfulness."

Thus spoke the Bhagava. Delighted, the bhikkhus received the words of the Buddha with respectful appreciation.

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8]
  1. "'This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.' Thus was it said, and in reference to this was it said."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9]
  1. So it was with reference to this that it was said:

[DIRECT PATH]

“Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of dukkha and discontent, for acquiring the true method, for the realization of Nibbãna, namely, the four satipaììhãnas.”

That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One’s words.

漢譯(香光書鄉編譯組,無著尊者 著)[10]

405. 因此,所宣說的正是關於這一點: 直接之道

「比丘們啊!這是直接之道─為了眾生的清淨;為了憂傷和悲歎的超越;為了苦和不滿的滅除;為了正理的成就;為了涅槃的證悟─就是,四念住。」

這是世尊所宣說的。

比丘們對於世尊所言,滿意且歡喜。


備註:

[1](1, 2, 3) 〔註001〕 巴利原典 乃參考【國際內觀中心】(Vipassana Meditation(As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD (Chaṭṭha Saṅgāyana CD)。網路版請參考:9. Mahāsatipaṭṭhānasuttaṃ [original: 原始出處請參考: The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單“Tipiṭaka Scripts”中選 Roman→Web → Tipiṭaka (Mūla) → Suttapiṭaka → Dīghanikāya → Mahāvaggapāḷi → 9. Mahāsatipaṭṭhānasuttaṃ )。]
[2](1, 2, 3) 〔註002〕 本譯文請參考:念住大經;莊春江 [原始出處請參考:臺灣【莊春江工作站】漢譯長部/Dīghanikāyo → 22 → 長部22經/念住大經(大品[第二]); 莊春江 02/20/2015 17:12:44 更新]。
[3](1, 2, 3) 〔註003〕 本譯文請參考:長部.二十二.大念處經;蕭式球 〔原始出處請參考:香港【志蓮淨苑】文化部--佛學園圃--5. 南傳佛教--5.1. 利文佛典選譯-- 5.1.1.長部 → 22 大念處經 → 長部.二十二.大念處經;蕭式球 ,頁1~ 頁4 ) (或志蓮淨苑文化部--研究員工作--研究文章--南傳佛教 → 22 大念處經 → 長部.二十二.大念處經;蕭式球,頁1~ 頁4 )〕
[4](1, 2, 3) 〔註004〕 本譯文請參考:大念處經;明法比丘 (Bhikkhu Metta, Taiwan) (巴漢對照及文法分析); PDF [原始出處請參考: 法雨道場閱讀三藏 → 大念處經 -- (巴漢對照及文法分析) -- Edited by Ven Bhikkhu Metta明法比丘(Taiwan); 另一鏡像站: dhammarain.online-dhamma.net ]
[5](1, 2, 3) 〔註005〕 本譯文請參考:大念處經經文(帕奧禪師弟子合譯) (出自《正念之道》, 帕奧禪師著;弟子合譯 ) (經文 PDF《正念之道》PDF (原始出處請參考: 法雨道場好書介紹 ); 正念之道, 另一鏡像站: `dhammarain.online-dhamma.net ; 或自台灣南傳上座部佛教學院--TTBC 下載正念之道 Zip 壓縮檔
[6](1, 2, 3) 〔註006〕 本譯文請參考:The Long Discourse about the Ways of Attending to Mindfulness (DN 22) (3rd revised version, October 2011 - 2555 BE), edited and translated by Ven. Ānandajoti Bhikkhu (阿難陀樵第尊者所譯); [感恩 尊者慈允轉載(This is copied by courtesy of Ven. Ānandajoti Bhikkhu); 原始出處請參考(original): The Long Discourse about the Ways of Attending to Mindfulness , edited and translated by Ven. Ānandajoti Bhikkhu (Ancient Buddhist Texts ); the other (mirror) site (Dhamma Talks (((((0))))) Attaining PEACE with KNOWING & SEEING a Handful of Leaves)
[7](1, 2, 3) 〔註007〕 本譯文請參考:The Great Frames of Reference -- translated from the Pali by Burma Piṭaka Association [原始出處(original):Maha-satipatthana Sutta: The Great Frames of Reference translated from the Pali by Burma Piṭaka Association © 2010; (Access to Insight:Readings in Theravada Buddhism ) ]
[8](1, 2, 3) 〔註008〕 本譯文請參考:The Great Frames of Reference -- translated from the Pali by Ven. Thanissaro Bhikkhu. [原始出處(original):Maha-satipatthana Sutta: The Great Frames of Reference translated from the Pali by Thanissaro Bhikkhu © 2000]
[9](1, 2, 3) 〔註009〕 本譯文請參考:Satipaṭṭhāna: The Direct Path to Realization, Ven. Bhikkhu Anālayo (無著比丘), 2003, PDF ( Numata Zentrum für Buddhismuskunde: Universität Hamburg , 德國‧漢堡大學‧沼田佛學研究中心) 〔感恩 尊者慈允轉載(This is copied by courtesy of Ven. Anālayo Bhikkhu)〕
[10](1, 2, 3) 〔註010〕 本譯文請參考:《念住:通往證悟的直接之道》; 無著比丘 Ven. Bhikkhu Anālayo 著,pdf , 香光書鄉編譯組:釋自鼐、釋恆定、蘇錦坤、溫宗堃、陳布燦、王瑞鄉 譯(2013.2月)〔香光資訊網香光書鄉法悅叢書 /《念住:通往證悟的直接之道》;另刊於香光莊嚴季刊 [第116期]一本讀懂《大念住經》 視讀經典(四) ;2014.6月。德國‧漢堡大學‧沼田佛學研究中心 (Numata Zentrum für Buddhismuskunde: Universität Hamburg)網站亦有提供《念住:通往證悟的直接之道》; 無著比丘 Ven. Bhikkhu Anālayo 著,pdf 。感恩 尊者慈允轉載(This is copied by courtesy of Ven. Anālayo Bhikkhu)〕
[ChngFn74]〔莊 註74〕 「所得智」(MA.187),南傳作「完全智」(aññā, aññaṃ,另譯為「了知;開悟;已知」),菩提比丘長老英譯為「最終的理解」(final knowledge)。按:「完全智」與「究竟智」(sammadaññā)的意思似乎是等同的(菩提比丘長老的英譯是相同的),北傳多譯為「究竟智」。
[ChngFn75]〔莊 註75〕 「有餘」(MA),南傳作「有餘依;有殘餘」(upādisese, sa-upādisesaṃ,另譯為「有餘的」),菩提比丘長老英譯為「有執著的殘渣」(there is a residue of clinging),並解說這裡所譯的「執著」(clinging),只為了表示上的清晰,而不是要以「取;執取」(upādāna)來取代「生命的燃料」(upādi)的意思,而此原慣用語的意思,只是單純「(未被指定的)殘渣」(an (unspecified) residue)的意思。
[ChngFn76]〔莊 註76〕 「或有餘得阿那含(MA.98)」,南傳作「或當存在有餘依時,為不還者狀態」(sati vā upādisese anāgāmitā),菩提比丘長老英譯為「或者,如果有執著的殘渣,不返回」(or if there is a trace of clinging left, non-return)或「或者,如果有執著的殘渣,不返回的狀態」(or, if there is a residue of clinging, the state of nonreturning, SN.48.65)。
[BpitFn125](BurmaPiṭakaA 125) Aññā, the knowledge of final emancipation, arahatta phala
[BpitFn126](BurmaPiṭakaA 126) The state of Non-return to the world of sense-existence, anāgāmi phala
[MettFn28]TODO: 加入此註腳

巴利文經典最突出的特點,同時也是缺乏同情心的讀者最感厭倦的特點,就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …,…,…,

…,…,…, 這種文句冗長的特性,另外還有一個原因,那就是在長時期中三藏經典只以口授相傳。 …,…,…,

…,…,…, 巴利文經典令人生厭的機械性的重覆敘述,也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …,…,…,

…,…,…, 重覆敘述不僅是說教記錄的特點,而且也是說教本身的特點。我們持有的版本,無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。

(節錄自: 巴利系佛教史綱 第六章 聖典 二 摘錄 )