經號:   
   (AN.6.56 更新)
增支部6集56經/帕辜那經(莊春江譯)
  當時,尊者帕辜那生病、痛苦、重病。
  那時,尊者阿難去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者阿難對世尊這麼說:
  「大德!尊者帕辜那生病、痛苦、重病,請世尊出自憐愍去見尊者帕辜那,那就好了!」
  世尊以沈默同意了。
  那時,世尊在傍晚時,從獨坐中出來,去見尊者帕辜那。
  尊者帕辜那看見世尊遠遠地走來。看見後,在臥床上移動
  那時,世尊對尊者帕辜那這麼說:
  「夠了,帕辜那!你不要在臥床上移動,有這些被其他人設置好的座位,我將坐在那裡。」
  世尊在設置好的座位坐下。
  坐好後,世尊對尊者帕辜那這麼說:
  「帕辜那!你是否能忍受?是否能維持?你是否苦的感受減退而沒增加,其減退而沒增加被了知?」
  「大德!我不能忍受,不能維持,我強烈苦的感受增加而沒減退,其增加而沒減退被了知,大德!猶如有力氣的男子以銳利的刀刃劈開頭。同樣的,大德!在我的頭裡有激烈的風切割。
  大德!我不能忍受,不能維持,我強烈苦的感受增加而沒減退,其增加而沒減退被了知,大德!猶如有力氣的男子以堅固的皮繩綁頭箍。同樣的,大德!在我的頭裡有激烈的頭痛。
  大德!我不能忍受,不能維持,我強烈苦的感受增加而沒減退,其增加而沒減退被了知,大德!猶如熟練的屠牛夫或屠牛夫的徒弟,以銳利的牛刀切開腹部。同樣的,大德!有激烈的風切開我的腹部。
  大德!我不能忍受,不能維持,我強烈苦的感受增加而沒減退,其增加而沒減退被了知,大德!猶如兩位有力氣的男子各捉住較弱男子一邊手臂後,在炭火坑上燒、烤。同樣的,大德!在我的身體裡有激烈的熱病。
  大德!我不能忍受,不能維持,我強烈苦的感受增加而沒減退,其增加而沒減退被了知。」
  那時,世尊以法說開示、勸導、鼓勵尊者帕辜那,使之歡喜,然後起座離開。
  那時,當世尊離去不久,尊者帕辜那就過世了。當死時,他的諸根明淨。
  那時,尊者阿難去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者阿難對世尊這麼說:
  「大德!當世尊離去不久,尊者帕辜那就過世了。當死時,他的諸根明淨。」
  「阿難!帕辜那比丘的諸根為什麼不明淨呢!阿難!帕辜那比丘的心未從五下分結解脫,當他聽了說法後,心已從五下分結解脫。
  阿難!在適當時機聽聞法,在適當時機觀察義理有這六種效益,哪六種呢?
  阿難!這裡,比丘的心未從五下分結解脫,當他死時,得見如來,如來對他教導開頭是善、中間是善、完結是善;意義正確辭句正確的法,他說明唯獨圓滿、遍清淨的梵行,當他聽了說法後,心已從五下分結解脫。阿難!這是在適當時機聽聞法的第一種效益。
  再者,阿難!比丘的心未從五下分結解脫,當他死時,不得見如來,但得見如來弟子,如來弟子對他教導開頭是善、中間是善、完結是善;意義正確、辭句正確的法,他說明唯獨圓滿、遍清淨的梵行,當他聽了說法後,心已從五下分結解脫。阿難!這是在適當時機聽聞法的第二種效益。
  再者,阿難!比丘的心未從五下分結解脫,當他死時,不得見如來,也不得見如來弟子,但他如所聞、如所遍學得的法以心隨尋思、隨伺察以心隨觀察,當他如所聞、如所遍學得的法以心隨尋思、隨伺察,以心隨觀察時,心已從五下分結解脫。阿難!這是在適當時機聽聞法的第三種效益。
  阿難!這裡,比丘的心已從五下分結解脫,但在無上的依著之滅盡上心未解脫,當他死時,得見如來,如來對他教導開頭是善、中間是善、……(中略)梵行,當他聽了說法後,在無上的依著之滅盡上心已解脫。阿難!這是在適當時機聽聞法的第四種效益。
  再者,阿難!比丘的心已從五下分結解脫,但在無上的依著之滅盡上心未解脫,當他死時,不得見如來,但得見如來弟子,如來弟子對他教導開頭是善、……(中略)遍清淨的梵行,當他聽了說法後,在無上的依著之滅盡上心已解脫。阿難!這是在適當時機聽聞法的第五種效益。
  再者,阿難!比丘的心已從五下分結解脫,但在無上的依著之滅盡上心未解脫,當他死時,不得見如來,也不得見如來弟子,但他如所聞、如所遍學得的法以心隨尋思、隨伺察,以心隨觀察,當他如所聞、如所遍學得的法以心隨尋思、隨伺察,以心隨觀察時,在無上的依著之滅盡上心已解脫。阿難!這是在適當時機聽聞法的第六種效益。
  阿難!這些是在適當時機聽聞法,在適當時機觀察義理的六種效益。」
AN.6.56/ 2. Phaggunasuttaṃ
   56. Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami. Addasā kho āyasmā phagguno bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi. Atha kho bhagavā āyasmantaṃ phaggunaṃ etadavoca– “alaṃ, phagguna, mā tvaṃ mañcake samadhosi. Santimāni āsanāni parehi paññattāni, tatthāhaṃ nisīdissāmī”ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ phaggunaṃ etadavoca –
   “Kacci te, phagguna, khamanīyaṃ kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti? “Na me bhante khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
   “Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evamevaṃ kho me, bhante, adhimattā vātā muddhani ūhananti. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
   “Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṃ dadeyya; evamevaṃ kho me, bhante, adhimattā sīse sīsavedanā. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
   “Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evamevaṃ kho me, bhante, adhimattā vātā kucchiṃ parikantanti. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
   “Seyyathāpi, bhante, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evamevaṃ kho me, bhante, adhimatto kāyasmiṃ ḍāho. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti. Atha kho bhagavā āyasmantaṃ phaggunaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
   Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsu. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsū”ti.
   “Kiṃ hānanda, phaggunassa bhikkhuno indriyāni na vippasīdissanti! Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ ahosi. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ.
   “Chayime, ānanda, ānisaṃsā kālena dhammassavane kālena atthupaparikkhāya. Katame cha? Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, paṭhamo ānisaṃso kālena dhammassavane.
   “Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, dutiyo ānisaṃso kālena dhammassavane.
   “Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, tatiyo ānisaṃso kālena atthupaparikkhāya.
   “Idhānanda bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ …pe… brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, catuttho ānisaṃso kālena dhammassavane.
   “Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ …pe… parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, pañcamo ānisaṃso kālena dhammassavane.
   “Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. Ime kho, ānanda, cha ānisaṃsā kālena dhammassavane kālena atthupaparikkhāyā”ti. Dutiyaṃ.
漢巴經文比對(莊春江作):