增支部4集30經/遊行者經(莊春江譯)
有一次，
世尊住在王舍城
耆闍崛山。
當時，眾多有名的
遊行者住在西必尼迦河畔遊行者的林園，即：安那巴勒、哇勒大勒、色古巫大夷，以及其他遊行者們與有名的遊行者們。那時，世尊傍晚時，從
獨坐出來，去西必尼迦河畔遊行者的林園。抵達後，在設置的座位坐下。坐下後，世尊對遊行者們說這個：
「遊行者們！有這四
法足，是世界開端的、長久認可的、良好家世的、往昔的、
未摻雜的、往昔未摻雜的，不被摻雜、將不被摻雜，不被有智的
沙門婆羅門斥責，哪四個？
遊行者們！不
貪婪法足，是世界開端的、長久認可的、良好家世的、往昔的、未摻雜的、往昔未摻雜的，不被摻雜、將不被摻雜，不被有智的沙門婆羅門斥責。
遊行者們！無惡意法足……（中略）遊行者們！正念法足……（中略）遊行者們！正定法足，是世界開端的、長久認可的、良好家世的、往昔的、未摻雜的、往昔未摻雜的，不被摻雜、將不被摻雜，不被有智的沙門婆羅門斥責。
遊行者們！這是四法足，是世界開端的、長久認可的、良好家世的、往昔的、未摻雜的、往昔未摻雜的，不被摻雜、將不被摻雜，不被有智的沙門婆羅門斥責。
遊行者們！凡如果這麼說：『我拒絕這不貪婪法足後，將安立在諸欲上貪婪的、極貪著的沙門或婆羅門。』在那裡，我對他這麼說：『請他來，請他講，請他說，我看他的威力。』遊行者們！『他確實拒絕這不貪婪法足後，將安立在諸欲上貪婪的、極貪著的沙門或婆羅門。』
這不存在可能性。
遊行者們！凡如果這麼說：『我拒絕這無惡意法足後，將安立有瞋害心的、
邪惡意向的沙門或婆羅門。』在那裡，我對他這麼說：『請他來，請他講，請他說，我看他的威力。』遊行者們！『他確實拒絕這無惡意法足後，將安立有瞋害心的、邪惡意向的沙門或婆羅門。』這不存在可能性。
遊行者們！凡如果這麼說：『我拒絕這正念法足後，將安立念已忘失的、不正知的沙門或婆羅門。』在那裡，我對他這麼說：『請他來，請他講，請他說，我看他的威力。』遊行者們！『他確實拒絕這正念法足後，將安立念已忘失的、不正知的沙門或婆羅門。』這不存在可能性。
遊行者們！凡如果這麼說：『我拒絕這正定法足後，將安立不得定的、散亂心的沙門或婆羅門。』在那裡，我對他這麼說：『請他來，請他講，請他說，我看他的威力。』遊行者們！『他確實拒絕這正定法足後，將安立不得定的、散亂心的沙門或婆羅門。』這不存在可能性。
遊行者們！凡如果認為：這四法足應該被呵責、應該被斥責，在當生中他有四種如法的種種說來到應該被呵責處，哪四個？如果
尊師呵責、斥責不貪婪法足，而凡在諸欲上貪婪的、極貪著的沙們婆羅門們，那些尊師應該被尊敬，那些尊師應該被稱讚。如果尊師呵責、斥責無惡意法足，而凡有瞋害心的、邪惡意向的沙門婆羅門們，那些尊師應該被尊敬，那些尊師應該被稱讚。如果尊師呵責、斥責正念法足，而凡念已忘失的、不正知的沙門婆羅門們，那些尊師應該被尊敬，那些尊師應該被稱讚。如果尊師呵責、斥責正定法足，而凡不得定的、散亂心的沙門婆羅門們，那些尊師應該被尊敬，那些尊師應該被稱讚。
遊行者們！凡如果認為：這四法足應該被呵責、應該被斥責，在當生中他有這四種如法的種種說來到應該被呵責處。遊行者們！凡即使是那些
歐卡拉的瓦砂與巴聶的無因論者、
無作業論者、
虛無論者，他們也不曾認為這四法足應該被呵責、應該被斥責，那是什麼原因？以斥責、[侮辱-SN.22.62、]憤怒、指責的害怕。」
「無瞋恚者經常是具念者，自身內善入定者，
在貪婪調伏上學習者，被稱為『不放逸者』。」
優樓頻螺品第三，其
攝頌：
「二則優樓頻螺、世間、黑，以梵行為第五，
欺瞞、知足與種姓，法足與遊行者。」
AN.4.30/ 10. Paribbājakasuttaṃ
30. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca–
“Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Abyāpādo, paribbājakā, dhammapadaṃ …pe… sammāsati, paribbājakā, dhammapadaṃ …pe… sammāsamādhi, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Imāni kho paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.
“Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
“Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
“Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
“Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
“Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. Katame cattāro? Anabhijjhaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Abyāpādaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsatiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsamādhiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.
“Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti Yepi te paribbājakā ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṃ na paṭikkositabbaṃ amaññiṃsu. Taṃ kissa hetu? Nindābyārosana-upārambhabhayā”ti.
“Abyāpanno sadā sato, ajjhattaṃ susamāhito;
Abhijjhāvinaye sikkhaṃ, appamattoti vuccatī”ti. Dasamaṃ.
Uruvelavaggo tatiyo.
Tassuddānaṃ–
Dve uruvelā loko kāḷako, brahmacariyena pañcamaṃ;
Kuhaṃ santuṭṭhi vaṃso ca, dhammapadaṃ paribbājakena cāti.