經號:   
   (AN.6.55 更新)
2.第二個五十則
6.大品
增支部6集55經/受那經(莊春江譯)
  我聽到這樣
  有一次世尊住在王舍城耆闍崛山
  當時,尊者受那住在王舍城寒林
  那時,當尊者受那獨處、獨坐時,心中生起了這樣的深思:
  「在世尊所有住於活力已被發動的弟子中,我是其中之一,但我的心尚未以不執取而從諸煩惱解脫,而我俗家有財富,能夠享用財富,並且作福德,讓我放棄學而後還俗,然後享用財富,並且作福德。」
  那時,世尊以心思量尊者受那的心思,猶如有力氣的男子能伸直彎曲的手臂,或彎曲伸直的手臂那樣[快]地在耆闍崛山消失,出現在寒林尊者受那的面前。
  世尊在已設置好的座位坐下,尊者受那向世尊問訊後,也在一旁坐下。在一旁坐好後,世尊對尊者受那這麼說:
  「受那!你在獨處、獨坐時,心中生起了這樣的深思:『在世尊所有住於活力已被發動的弟子中,我是其中之一,但我的心尚未以不執取而從諸煩惱解脫,而我俗家有財富,能夠享用財富,並且作福德,讓我放棄學而後還俗,然後享用財富,並且作福德。』不是嗎?」
  「是的,大德!」
  「受那!你怎麼想:你以前在家時,熟練彈奏琵琶琴嗎?」
  「是的,大德!」
  「受那!你怎麼想:當你的琵琶琴弦過緊時,你的琵琶琴調好音,能彈奏了嗎?」
  「不,大德!」
  「受那!你怎麼想:當你的琵琶琴弦過鬆時,你的琵琶琴調好音,能彈奏了嗎?」
  「不,大德!」
  「受那!你怎麼想:當你的琵琶琴弦不過緊、不過鬆,弦與弦的均衡建立時,你的琵琶琴調好音,能彈奏了嗎?」
  「是的,大德!」
  「同樣的,受那!過於發動活力,則導向掉舉;鬆弛的活力,則導向懈怠。
  受那!因此,在這裡,請你確立{止的活力}[活力的平衡]、通達諸根的平衡,並且請在那裡取相。」
  「是的,大德!」尊者受那回答世尊。
  那時,世尊以此勸誡來勸誡尊者受那後,猶如有力氣的男子能伸直彎曲的手臂,或彎曲伸直的手臂那樣[快]地在寒林消失,出現在耆闍崛山。
  那時,尊者受那過些時候確立{止的活力}[活力的平衡]、通達諸根的平衡,並且在那裡取相。
  那時,當尊者受那住於獨處、隱退、不放逸、熱心、自我努力時,不久,以證智自作證後,在當生中進入後住於善男子之所以從在家而正確地出家,成為非家生活的那個無上梵行目標,他證知:「出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。」
  尊者受那成為眾阿羅漢之一。
  那時,尊者受那證得阿羅漢果後,心想:
  「讓我去見世尊,見了以後,在世尊面前記說完全智。」
  那時,尊者受那去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者受那對世尊這麼說:
  「大德!凡那煩惱已盡、修行已成、應該作的已作、負擔已卸、自己的利益已達成、有之結已被滅盡、以究竟智解脫的阿羅漢比丘傾心於六件事傾心於離欲、傾心於獨居、傾心於無瞋害、傾心於渴愛的滅盡、傾心於執取的滅盡傾心於無癡
  大德!這裡,或許有些尊者會這麼想:『這位尊者僅靠信的程度,而傾心於離欲。』但,大德!不應該這樣認為。煩惱已盡、修行已成、應該作的已作的比丘,不見還有自己所應作的,或已作的還要增加,他以貪的滅盡,從離貪而傾心於離欲;以瞋的滅盡,從離瞋而傾心於離欲;以癡的滅盡,從離癡而傾心於離欲。
  又,大德!或許有些尊者這麼想:『這位尊者為了祈求利養、恭敬、名聲,而傾心於獨居。』但,大德!不應該這樣認為。大德!煩惱已盡、修行已成、應該作的已作的比丘,不見還有自己所應作的,或已作的還要增加,他以貪的滅盡,從離貪而傾心於獨居;以瞋的滅盡,從離瞋而傾心於獨居;以癡的滅盡,從離癡而傾心於獨居。
  又,大德!或許有些尊者這麼想:『這位尊者返回戒禁取為核心,而傾心於無瞋害。』但,大德!不應該這樣認為。煩惱已盡、修行已成、應該作的已作的比丘,不見還有自己所應作的,或已作的還要增加,他以貪的滅盡,從離貪而傾心於無瞋害;以瞋的滅盡,從離瞋而傾心於無瞋害;以癡的滅盡,從離癡而傾心於無瞋害。
  以貪的滅盡,從離貪而傾心於渴愛的滅盡;以瞋的滅盡,從離瞋而傾心於渴愛的滅盡;以癡的滅盡,從離癡而傾心於渴愛的滅盡。
  以貪的滅盡,從離貪而傾心於執取的滅盡;以瞋的滅盡,從離瞋而傾心於執取的滅盡;以癡的滅盡,從離癡而傾心於執取的滅盡。
  以貪的滅盡,從離貪而傾心於無癡;以瞋的滅盡,從離瞋而傾心於無癡;以癡的滅盡,從離癡而傾心於無癡。
  大德!當比丘的心這樣完全地解脫時,即使能被眼識知的強大色來到眼的領域,也不能佔據他的心,他仍保有不雜染的心,穩固、泰然,而隨觀消散;即使能被耳識知的強大聲音……(中略)能被鼻識知的氣味……能被舌識知的味道……能被身識知的所觸……能被意識知的強大法來到意的領域,也不能佔據他的心,他仍保有不雜染的心,穩固、泰然,而隨觀消散。
  大德!猶如一無孔、無洞、堅厚的岩石山,如果從東方來了暴風雨,不能使它移動、震動、轉動;如果從西方來了暴風雨……(中略)如果從北方來了暴風雨……如果從南方來了暴風雨,不能使它移動、震動、轉動。同樣的,大德!當比丘的心這樣完全地解脫時,即使能被眼識知的強大色來到眼的領域,也不能佔據他的心,他仍保有不雜染的心,穩固、泰然,而隨觀消散;即使能被耳識知的強大聲音……(中略)能被鼻識知的氣味……能被舌識知的味道……能被身識知的所觸……能被意識知的強大法來到意的領域,也不能佔據他的心,他仍保有不雜染的心,穩固、泰然,而隨觀消散。」
  「如果傾心離欲與心的獨居,
   如果傾心於無瞋害與執取的滅盡,
   如果傾心於渴愛的滅盡與心的無癡,
   看見[六]處的生起後,心完全解脫。
   對那遍解脫、心寂止的比丘,
   已作的不須增加,不再有所應作的。
   如同一堅厚的岩石不被風動搖,
   同樣地,色、味道、聲音、氣味、所觸與念頭。
   可愛與不可愛之法都像那樣不攪動,
   心堅固、自在,隨觀消散。」
2. Dutiyapaṇṇāsakaṃ
6. Mahāvaggo
AN.6.55/ 1. Soṇasuttaṃ
   55. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṃ. Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– “ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan”ti.
   Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya– seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ sammiñjeyya, evamevaṃ kho– gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca–
   “Nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– ‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan’”ti? “Evaṃ, bhante”.
   “Taṃ kiṃ maññasi, soṇa, kusalo tvaṃ pubbe agāriyabhūto vīṇāya tantissare”ti? “Evaṃ, bhante”. “Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti? “No hetaṃ, bhante”.
   “Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti? “No hetaṃ, bhante”.
   “Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti? “Evaṃ, bhante”.
   “Evamevaṃ kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atisithilavīriyaṃ kosajjāya saṃvattati. Tasmātiha tvaṃ, soṇa, vīriyasamathaṃ adhiṭṭhahaṃ, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī”ti. “Evaṃ, bhante”ti kho āyasmā soṇo bhagavato paccassosi. Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ kho– sītavane antarahito gijjhakūṭe pabbate pāturahosi.
   Atha kho āyasmā soṇo aparena samayena vīriyasamathaṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi. Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā soṇo arahataṃ ahosi.
   Atha kho āyasmato soṇassa arahattappattassa etadahosi– “yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike aññaṃ byākareyyan”ti. Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca–
   “Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti– nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.
   “Siyā kho pana, bhante, idhekaccassa āyasmato evamassa– ‘kevalaṃsaddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto’ti Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti.
   “Siyā kho pana, bhante, idhekaccassa āyasmato evamassa– ‘lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti. Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti.
   “Siyā kho pana, bhante, idhekaccassa āyasmato evamassa– ‘sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti. Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti.
   “Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti.
   “Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti.
   “Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti.
   “Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati Bhusā cepi sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano. Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi …pe… atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi… atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya; evamevaṃ kho, bhante, evaṃ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Bhusā cepi sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassatī”ti.
  “Nekkhammaṃ adhimuttassa, pavivekañca cetaso;
  Abyāpajjādhimuttassa, upādānakkhayassa ca.
  “Taṇhākkhayādhimuttassa asammohañca cetaso;
  Disvā āyatanuppādaṃ, sammā cittaṃ vimuccati.
  “Tassa sammā vimuttassa, santacittassa bhikkhuno;
  Katassa paṭicayo natthi, karaṇīyaṃ na vijjati.
  “Selo yathā ekagghano, vātena na samīrati.
  Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.
  “Iṭṭhā dhammā aniṭṭhā ca, nappavedhenti tādino;
  Ṭhitaṃ cittaṃ vippamuttaṃ, vayañcassānupassatī”ti. Paṭhamaṃ.
漢巴經文比對(莊春江作):
  「增其掉悔(SA.254);令心調亂(MA.123);猶如調戲(AA.23.3)」,南傳作「導向掉舉」(uddhaccāya saṃvattati),菩提比丘長老英譯為「它將導向不安」(it will lead to restlessness)。
  「莫取相(SA.254);觀察此相(MA.123)」,南傳作「請取相」(nimittaṃ gaṇhāhī),菩提比丘長老英譯為「取目標」(take up the object)。按:當有活力與諸根的平衡時,《滿足希求》說,在那上面修習如在鏡子中臉的影像以相(nimittena)生起一樣,「止相(samathanimittaṃ)、觀相(vipassanānimittaṃ)、道相(magganimittaṃ)、果相(phalanimittañca)請取、請使之出現。」在投入阿羅漢境界上大師這麼說業處。
  「解脫六處(SA.254);樂此六處(MA.123)」,南傳作「傾心於六件事」(cha ṭhānāni adhimutto hoti),菩提比丘長老英譯為「他熱心於六件事」(he is intent upon six things)。
  「離欲解脫(SA.254);樂於無欲(MA.123)」,南傳作「傾心於離欲」(nekkhammādhimutto),菩提比丘長老英譯為「[傾心]於放棄」(on renunciation)。「離欲」(nekkhamma),另譯作「出離;放棄;放棄世俗生活;遠離」,「傾心」(adhimutta),另譯作「信解、勝解」。
  「諸取解脫(SA.254);樂於受盡(MA.123)」,南傳作「傾心於執取的滅盡」(upādānakkhayādhimutto),菩提比丘長老英譯為「[傾心]於執著的破壞」(on the destruction of clinging)。
  「心不忘念解脫(SA.254);樂心不移動(MA.123)」,南傳作「傾心於無癡」(asammohādhimutto),菩提比丘長老英譯為「[傾心]於不混亂」(on non-confusion)。
  「依少持戒(SA.254);以依戒故(MA.123)」,南傳作「返回戒禁取為核心」(sīlabbataparāmāsaṃ……sārato paccāgacchanto),菩提比丘長老英譯為「他落回行為與遵守的錯誤把握為精髓」(he has fallen back on the wrong grasp of behavior and observances as the essence)。
  「妨(SA.254);失(MA.123)」,南傳作「佔據」(pariyādiyanti,另譯為「遍取」),菩提比丘長老英譯為「纏住」(obsess),或「擊敗」(overpower)。