經號:   
   (AN.3.75 更新)
增支部3集75經/尼乾陀經(莊春江譯)
  有一次尊者阿難住在毘舍離大林重閣講堂。
  那時,離車族人無畏與離車族人賢童子去見尊者阿難。抵達後,向尊者阿難問訊後,在一旁坐下。在一旁坐下的離車族人無畏對尊者阿難說這個:
  「大德!尼乾陀若提子自稱是一切知者、一切見者、無殘留智見者:『當我行走時、站立時、睡時、醒時,智見經常地、持續地被現起。』他安立以苦行而有舊業的破壞,以不作新業而有橋的破壞,像這樣,以業的滅盡有苦的滅盡;以苦的滅盡有受的滅盡;以受的滅盡必將有一切苦的被滅盡,這樣,以自己可見的滅盡清淨而超越,大德!這裡,世尊怎麼說?」
  「無畏!這三種滅盡清淨已被那有知、有見的世尊、阿羅漢、遍正覺者為了眾生的清淨、為了愁悲的超越、為了苦憂的滅沒、為了方法的獲得、為了涅槃的作證而正確地講述,哪三個呢?
  無畏!這裡,比丘是持戒者……(中略)在諸學處上受持後學習。他不作新業,舊業經一再接觸而作終結,滅盡是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。
  無畏!那位這樣戒具足的比丘他就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪;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;從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪;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,由平靜而遍淨之念的第四禪。他不作新業,舊業經一再接觸而作終結,滅盡是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。
  無畏!那位這樣定具足的比丘他以諸的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫慧解脫。他不作新業,舊業經一再接觸而作終結,滅盡是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。
  無畏!這三種滅盡清淨已被那有知、有見的世尊、阿羅漢、遍正覺者為了眾生的清淨、為了愁悲的超越、為了苦憂的滅沒、為了方法的獲得、為了涅槃的作證而正確地講述。」
  在這麼說時,離車族人賢童子對離車族人無畏說這個:
  「親愛的無畏!你怎麼不大大地隨喜尊者阿難已善說的善說呢?」
  「親愛的賢童子!我怎麼能不大大地隨喜尊者阿難已善說的善說呢!如果不大大地隨喜尊者阿難已善說的善說者,他的頭會破裂。」
AN.3.75/ 4. Nigaṇṭhasuttaṃ
   75. Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho abhayo licchavi āyasmantaṃ ānandaṃ etadavoca– “nigaṇṭho, bhante, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti– ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So purāṇānaṃ kammānaṃ tapasā byantībhāvaṃ paññapeti navānaṃ kammānaṃ akaraṇā setughātaṃ Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissati– evametissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti. Idha, bhante, bhagavā kimāhā”ti?
   “Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamā tisso? Idha, abhaya, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.
   “Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.
   “Sa kho so, abhaya, bhikkhu evaṃ samādhisampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti. Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.
   Evaṃ vutte paṇḍitakumārako licchavi abhayaṃ licchaviṃ etadavoca – “kiṃ pana tvaṃ, samma abhaya, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodasī”ti? “Kyāhaṃ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodissāmi! Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti. Catutthaṃ.
漢巴經文比對(莊春江作):
  「不隨喜(SA.563)」,南傳作「不大大地隨喜」(nābbhanumodasīti),菩提比丘長老英譯為「你不肯定」(don't you affirm),或「你不感謝」(don't you thank)。
  「以自己可見的」(sandiṭṭhikāya,另譯為「以現證;以現世的」),菩提比丘長老英譯為「經由這直接可見的」(through this directly visible)。按:《滿足希求》以「應該被自己以現量(paccakkhāya, 親身經歷)看見」解說。