MN 152 · 根修习经
453如是我闻：一时，世尊住在嘎姜嘎喇的善竹林。那时，学童伍答喇，巴拉西维亚的弟子，去到世尊那里；到了之后，与世尊互相问候。交换了友好、值得忆念的话语后，在一旁坐下。世尊对坐在一旁的学童伍答喇，巴拉西维亚的弟子，这样说：「伍答喇，婆罗门巴拉西维亚对弟子们教导诸根修习吗？」「乔达摩尊者，婆罗门巴拉西维亚对弟子们教导诸根修习。」「伍答喇，婆罗门巴拉西维亚如何对弟子们教导诸根修习呢？」「乔达摩尊者，在此，以眼不见色，以耳不闻声——乔达摩尊者，婆罗门巴拉西维亚这样对弟子们教导诸根修习。」「伍答喇，如此的话，盲者将是已修习诸根者，聋者将是已修习诸根者；如婆罗门巴拉西维亚所说。伍答喇，因为盲者以眼不见色，聋者以耳不闻声。」这样说时，学童伍答喇，巴拉西维亚的弟子，沉默、羞愧、垂肩、低头、沉思、无言以对地坐着。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gajaṅgalāyaṃ viharati suveḷuvane . Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ bhagavā etadavoca – ‘‘deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti? ‘‘Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti. ‘‘Yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti? ‘‘Idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti – evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana’’nti. ‘‘Evaṃ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṃ. Andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī’’ti. Evaṃ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
2那时，世尊知道学童伍答喇，巴拉西维亚的弟子，沉默、羞愧、垂肩、低头、沉思、无言以对后，对具寿阿难说：「阿难，婆罗门巴拉西维亚以一种方式对弟子们教导诸根修习，但是，阿难，在圣者之律中有无上的诸根修习。」「世尊，现在正是时候；善逝，现在正是时候，愿世尊教导圣者之律中的无上诸根修习。听闻世尊所说后，诸比丘将受持。」「那么，阿难，你听！你要善作意！我将说。」「是的，尊者。」具寿阿难回答世尊。世尊这样说：」
Atha kho bhagavā uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi – ‘‘aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanaṃ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī’’ti. ‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo yaṃ bhagavā ariyassa vinaye anuttaraṃ indriyabhāvanaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –
454「阿难，在圣者之律中，无上的诸根修习如何呢？阿难，在此，比丘以眼见色后，生起可意的，生起不可意的，生起可意不可意的。他这样了知：『我生起了这可意的，生起了不可意的，生起了可意不可意的。那是有为的、粗的、缘起的。这是寂静的、这是胜妙的，即：舍。』对他，那已生起的可意的、已生起的不可意的、已生起的可意不可意的灭去；舍确立。阿难，譬如有眼之人睁开眼后会闭上，或闭上眼后会睁开；阿难，同样地，对任何人，如此迅速、如此快速、如此容易地，已生起的可意的、已生起的不可意的、已生起的可意不可意的灭去，舍确立——阿难，这在圣者之律中称为眼所识之诸色的无上诸根修习。」
‘‘Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ . Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.
455「再者，阿难，比丘以耳闻声后，生起可意的，生起不可意的，生起可意不可意的。他这样了知：『我生起了这可意的，生起了不可意的，生起了可意不可意的。那是有为的、粗的、缘起的。这是寂静的、这是胜妙的，即：舍。』对他，那已生起的可意的、已生起的不可意的、已生起的可意不可意的灭去；舍确立。阿难，譬如有力之人能容易地弹指；阿难，同样地，对任何人，如此迅速、如此快速、如此容易地，已生起的可意的、已生起的不可意的、已生起的可意不可意的灭去，舍确立——阿难，这在圣者之律中称为耳所识之诸声的无上诸根修习。」
‘‘Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṃ pahareyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.
456“再者，阿难，一位比丘用鼻子嗅到香之后，会生起可意的感受，会生起不可意的感受，会生起既可意又不可意的感受。他这样清楚地了知：‘我生起了这可意的，生起了这不可意的，生起了这既可意又不可意的。而这一切，是有为的、粗重的、依缘而生的。那寂静的、那胜妙的，就是这个——舍。’于是，他所生起的可意的、不可意的、既可意又不可意的感受便止息了，舍得以安住。阿难，这就好像水滴落在微微倾斜的莲叶上，滚动滑落，不会停留在上面。阿难，正是这样，无论是谁，都能如此迅速地、如此快捷地、如此毫不费力地，让所生起的可意的、不可意的、既可意又不可意的感受止息，让舍安住。阿难，这就称为圣者之律中，对于鼻所识知的香，无上的根修习。
‘‘Puna caparaṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda , īsakaṃpoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.
457“再者，阿难，一位比丘用舌头尝到味之后，会生起可意的感受，会生起不可意的感受，会生起既可意又不可意的感受。他这样清楚地了知：‘我生起了这可意的，生起了这不可意的，生起了这既可意又不可意的。而这一切，是有为的、粗重的、依缘而生的。那寂静的、那胜妙的，就是这个——舍。’于是，他所生起的可意的、不可意的、既可意又不可意的感受便止息了，舍得以安住。阿难，这就好像一个强壮的人，能把舌尖上聚拢的一小团唾液毫不费力地吐掉。阿难，正是这样，无论是谁，都能如此迅速地、如此快捷地、如此毫不费力地，让所生起的可意的、不可意的、既可意又不可意的感受止息，让舍安住。阿难，这就称为圣者之律中，对于舌所识知的味，无上的根修习。”
‘‘Puna caparaṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti . Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā appakasirena vameyya ; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.
458「再者，阿难，比丘以身触所触后，生起可意的，生起不可意的，生起可意不可意的。他如此了知：『我这生起的可意的，生起的不可意的，生起的可意不可意的，那是有为的、粗的、缘起的。这是寂静的、这是胜妙的，即：舍。』对他，那生起的可意的、生起的不可意的、生起的可意不可意的灭去；舍住立。阿难，犹如有力的男子伸展弯曲的手臂，或弯曲伸展的手臂；同样地，阿难，凡任何人如此迅速、如此快速、如此不费力地，生起的可意的、生起的不可意的、生起的可意不可意的灭去，舍住立——阿难，这在圣者之律中称为对身所识之诸所触的无上根修习。」
‘‘Puna caparaṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.
459「再者，阿难，比丘以心识知法后，生起可意的，生起不可意的，也生起既可意又不可意的。他如此了知：『我这生起的可意的、不可意的、既可意又不可意的，都是有为的、粗显的、缘起而生的。这是寂静的、这是殊胜的——即舍。』对他而言，那些生起的可意的、不可意的、既可意又不可意的，全都息灭；舍得以安住。阿难，譬如一位有力的男子，在白天把两三滴水滴入烧得滚烫的铁锅里。阿难，水滴落下的过程虽慢，却会极快地蒸发、消失；同样地，阿难，无论任何人，只要能如此迅速、如此迅疾、如此毫不费力地，令生起的可意的、不可意的、既可意又不可意的当下息灭，舍便得以安住——阿难，这在圣者之律中，称为对意所识诸法的无上根修习。阿难，这就是圣者之律中的无上根修习。」
‘‘Puna caparaṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, ānanda, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. Evaṃ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.
460「阿难，如何是有学在道迹者？阿难，于此，比丘以眼见色后，生起可意的，生起不可意的，生起可意不可意的。他对那生起的可意的、生起的不可意的、生起的可意不可意的感到苦恼、羞耻、厌恶。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识知法后，生起可意的，生起不可意的，生起可意不可意的。他对那生起的可意的、生起的不可意的、生起的可意不可意的感到苦恼、羞耻、厌恶。阿难，如此是有学在道迹者。」
‘‘Kathañcānanda , sekho hoti pāṭipado? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…, jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Evaṃ kho, ānanda, sekho hoti pāṭipado.
461「阿难，如何是圣者、已修习诸根者？阿难，于此，比丘以眼见色后，生起可意的，生起不可意的，生起可意不可意的。若他希望：『我应于厌逆中住于无厌逆想』，他于其处住于无厌逆想。若他希望：『我应于无厌逆中住于厌逆想』，他于其处住于厌逆想。若他希望：『我应于厌逆与无厌逆中住于无厌逆想』，他于其处住于无厌逆想。若他希望：『我应于无厌逆与厌逆中住于厌逆想』，他于其处住于厌逆想。若他希望：『我应舍断厌逆与无厌逆两者，住于舍、具念、正知』，他于其处住于舍、具念、正知。」
‘‘Kathañcānanda, ariyo hoti bhāvitindriyo? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
462「再者，阿难，比丘以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识知法后，生起可意的，生起不可意的，生起可意不可意的。若他希望：『我应于厌逆中住于无厌逆想』，他于其处住于无厌逆想。若他希望：『我应于无厌逆中住于厌逆想』，他于其处住于厌逆想。若他希望：『我应于厌逆与无厌逆中住于无厌逆想』，他于其处住于无厌逆想。若他希望：『我应于无厌逆与厌逆中住于厌逆想』，他于其处住于厌逆想。若他希望：『我应舍断厌逆与无厌逆两者，住于舍、具念、正知』，他于其处住于舍、具念、正知。阿难，如此是圣者、已修习诸根者。」
‘‘Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Evaṃ kho, ānanda, ariyo hoti bhāvitindriyo.
463就这样，阿难，我已经宣说了圣者之律中的无上根修习，宣说了在道迹上的有学行者，宣说了已修习诸根的圣者。阿难，一位导师，出于对弟子们的利益和慈悲，出于对他们的怜悯，所该做的事，我都已经为你们做了。阿难，这里有树下，那里有空置的屋舍。阿难，去禅修吧！不要放逸，以免日后生起懊悔。这就是我们对你们的教导。”
‘‘Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo . Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti.
13世尊说了这些。具寿阿难对世尊所说感到满意，心生欢喜。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
14根修习经完，第十
Indriyabhāvanāsuttaṃ niṭṭhitaṃ dasamaṃ.
15六处品完，第五
Saḷāyatanavaggo niṭṭhito pañcamo.
16其摄颂——
Tassuddānaṃ –
17其摄颂——
Tassuddānaṃ –
18给孤独、阐那、富楼那、难陀迦、拉胡喇，
Anāthapiṇḍiko channo, puṇṇo nandakarāhulā;
19六六、六处，那伽罗品、清净，
Chachakkaṃ saḷāyatanikaṃ, nagaravindeyyasuddhikā;
20以及根修习，这是第五教诫品。
Indriyabhāvanā cāpi, vaggo ovādapañcamoti.
21这是诸品的摄颂：
Idaṃ vaggānamuddānaṃ –
22天臂品与不断品，空品与分别品，
Devadahonupado ca, suññato ca vibhaṅgako;
23名为六处的品，这些都在后五十经中安立。
Saḷāyatanoti vaggā, uparipaṇṇāsake ṭhitāti.
24后五十篇完
Uparipaṇṇāsakaṃ samattaṃ.
25以三个五十篇庄严的完整
Tīhi paṇṇāsakehi paṭimaṇḍito sakalo
26中部完
Majjhimanikāyo samatto.