經號:   
   (AN.5.179 更新)
增支部5集179經/在家人經(莊春江譯)
  那時,屋主給孤獨被五百位優婆塞圍繞,去見世尊。抵達後,向世尊問訊,接著在一旁坐下。那時,世尊召喚尊者舍利弗:
  「舍利弗!你應該知道:凡任何白衣在家人行為在五學處上防護,是四個關於增上心之當生樂住處的隨欲獲得者、不困難獲得者、無困難獲得者,當他願意時,他就能以自己記說自己:『於地獄已盡,畜生界已盡,餓鬼界已盡,苦界惡趣下界已盡,我是入流者,不墮惡趣法、決定以正覺為彼岸。』
  行為在哪五學處上防護呢?舍利弗!這裡,聖弟子是離殺生者,是離未給予而取者,是離邪淫者,是離妄語者,是離榖酒、果酒、酒放逸處者,他的行為在這五學處上防護。
  什麼是四個關於增上心之當生樂住處的隨欲獲得者、不困難獲得者、無困難獲得者呢?舍利弗!這裡,聖弟子對佛具備不壞淨:『像這樣,那位世尊是阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀、世尊。』這是為了未清淨心之清淨、為了未淨化心之淨化而被證得的第一個關於增上心之當生樂住處。
  再者,舍利弗!這裡,聖弟子對法具備不壞淨:『法是被世尊善說的、直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。』這是為了未清淨心之清淨、為了未淨化心之淨化而被證得的第二個關於增上心之當生樂住處。
  再者,舍利弗!這裡,聖弟子對僧團具備不壞淨:『世尊的弟子僧團是依善而行者,世尊的弟子僧團是依正直而行者,世尊的弟子僧團是依真理而行者,世尊的弟子僧團是如法而行者,即:四雙之人、八輩之士,這世尊的弟子僧團應該被奉獻、應該被供奉、應該被供養、應該被合掌,為世間的無上福田。』這是為了未清淨心之清淨、為了未淨化心之淨化而被證得的第三個關於增上心之當生樂住處。
  再者,舍利弗!這裡,聖弟子對聖者所愛具備不壞淨:『無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者所稱讚的、不取著的、導向定的。』這是為了未清淨心之清淨、為了未淨化心之淨化而被證得的第四個關於增上心之當生樂住處。
  這是四個關於增上心之當生樂住處的隨欲獲得者、不困難獲得者、無困難獲得者。
  舍利弗!你應該知道:凡任何白衣在家人行為在五學處上防護,是四個關於增上心之當生樂住處的隨欲獲得者、不困難獲得者、無困難獲得者,當他願意時,他就能以自己記說自己:『於地獄已盡,畜生界已盡,餓鬼界已盡,苦界、惡趣、下界已盡,我是入流者,不墮惡趣法、決定、以正覺為彼岸。』」
  「看見地獄的恐怖後,應該避開惡[行],
   接受聖法後,賢智者應該避開。
   當存在努力時,不應該殺害活的生物
   不應該明知而說謊,不應該未給與而拿。
   應該對自己的妻子們知足,應該遠離別人的妻子,
   人不應該喝酒與果酒,使心變愚癡之物。
   應該回憶正覺者以及應該隨尋思於法
   應該修習無加害、有益的心,[往]天的世間。
   對福德利益欲求者,應該供養施物,
   首先施與諸寂靜者,是廣大的供養
   我將述說善人,舍利弗聽我說:
   像這樣,在牛中,不論黑的、白的,紅的或黃的,
   雜色的、純色的,鴿色的。
   在這些當中,已調御的公牛被生:
   具足強力、善巧、速度、精勤,能馱軛的牛,
   他們就給牠重擔,不會觀察顏色。
   同樣的,在人之中,任何出生,
   不論剎帝利婆羅門、毘舍,首陀羅、旃陀羅、清垃圾者。
   在這些當中,已調御的善行者被生:
   法住者、戒具足者,實語者、有者。
   已捨斷生死者,完全梵行者,
   重擔已落下、已分離,應該作的都已作、無煩惱
   已到達一切法的彼岸,經由不執取而已達涅槃,
   在那離塵之田上,是廣大的供養。
   愚癡無明端者,愚蠢的無聞者,
   在[善人]外施與布施,因為他們不侍奉善人。
   但凡侍奉善人,有慧者、被認為明智者,
   那些對善逝有信者,已生根、已住立。
   他們去天的世界,或被出生在這裡的良家中,
   賢智者們次第地,到達涅槃。」
AN.5.179/ 9. Gihisuttaṃ
   179. Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi– “yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ pañcasu sikkhāpadesu saṃvutakammantaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
   “Katamesu pañcasu sikkhāpadesu saṃvutakammanto hoti? Idha sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imesu pañcasu sikkhāpadesu saṃvutakammanto hoti.
   “Katamesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti. Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
   “Puna caparaṃ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
   “Puna caparaṃ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti– ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
   “Puna caparaṃ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. Imesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
   “Yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ– imesu pañcasu sikkhāpadesu saṃvutakammantaṃ, imesañca catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
  “Nirayesu bhayaṃ disvā, pāpāni parivajjaye;
  Ariyadhammaṃ samādāya, paṇḍito parivajjaye.
  “Na hiṃse pāṇabhūtāni, vijjamāne parakkame;
  Musā ca na bhaṇe jānaṃ, adinnaṃ na parāmase.
  “Sehi dārehi santuṭṭho, paradārañca ārame;
  Merayaṃ vāruṇiṃ jantu, na pive cittamohaniṃ.
  “Anussareyya sambuddhaṃ, dhammañcānuvitakkaye;
  Abyāpajjaṃ hitaṃ cittaṃ, devalokāya bhāvaye.
  “Upaṭṭhite deyyadhamme, puññatthassa jigīsato.
  Santesu paṭhamaṃ dinnā, vipulā hoti dakkhiṇā.
  “Santo have pavakkhāmi, sāriputta suṇohi me;
  Iti kaṇhāsu setāsu, rohiṇīsu harīsu vā.
  “Kammāsāsu sarūpāsu, gosu pārevatāsu vā;
  Yāsu kāsuci etāsu, danto jāyati puṅgavo.
  “Dhorayho balasampanno, kalyāṇajavanikkamo;
  Tameva bhāre yuñjanti, nāssa vaṇṇaṃ parikkhare.
  “Evamevaṃ manussesu, yasmiṃ kismiñci jātiye;
  Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse.
  “Yāsu kāsuci etāsu, danto jāyati subbato;
  Dhammaṭṭho sīlasampanno, saccavādī hirīmano.
  “Pahīnajātimaraṇo, brahmacariyassa kevalī;
  Pannabhāro visaṃyutto, katakicco anāsavo.
  “Pāragū sabbadhammānaṃ, anupādāya nibbuto;
  Tasmiñca viraje khette, vipulā hoti dakkhiṇā.
  “Bālā ca avijānantā, dummedhā assutāvino;
  Bahiddhā dadanti dānāni, na hi sante upāsare.
  “Ye ca sante upāsanti, sappaññe dhīrasammate;
  Saddhā ca nesaṃ sugate, mūlajātā patiṭṭhitā.
  “Devalokañca te yanti, kule vā idha jāyare;
  Anupubbena nibbānaṃ, adhigacchanti paṇḍitā”ti. Navamaṃ.
漢巴經文比對(莊春江作):
  「善護行五法(MA.128)」,南傳作「行為在五學處上防護」(pañcasu sikkhāpadesu saṃvutakammantaṃ),菩提比丘長老英譯為「他的行為被五個調馴規定自制」(whose actions are restrained by five training rules)。
  「尸賴(MA.128)」,南傳作「戒」(sīla,另譯為「戒行;道德,習慣」,音譯為「尸羅;尸賴」),菩提比丘長老英譯為「德行;有德的行為」(the virtuous behavior)。
  「知而能捨離(MA.128)」,南傳作「當存在努力時」(vijjamāne parakkame),菩提比丘長老英譯為「以一個人最大的能力」(To the utmost of one's ability)。「在努力」(parakkame),另譯為「勇猛;勤勉」
  「思惟諸善法(MA.128)」,南傳作「以及應該隨尋思於法」(dhammañcānuvitakkaye),菩提比丘長老英譯為「以及在法上沈思」(and ponder on the Dhamma)。
  「先施於息心(MA.128)」,南傳作「首先施與諸寂靜者」(Santesu paṭhamaṃ dinnā),菩提比丘長老英譯為「如果首先給予聖者」(if first given to the holy ones)。按:「諸寂靜者」(Santesu)即「息心(者)」,《滿足希求》以「佛、辟支佛、如來諸弟子」(buddhapaccekabuddhatathāgatasāvakesu)解說。