經號:   
   (AN.7.55 更新)
增支部7集55經/人之趣處經(莊春江譯)
  「比丘們!我將教導七種人之趣處,以及經由不執取而般涅槃,你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊
  世尊這麼說:
  「比丘們!什麼是七種人之趣處呢?
  比丘們!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』而獲得平靜他在有上不被染在出生上不被染以正慧看見有更上寂靜的足跡,但那足跡未被完全作證,他的慢煩惱潛在趨勢未被完全捨斷,他的有貪煩惱潛在趨勢未被完全捨斷,他的無明煩惱潛在趨勢未被完全捨斷,他以五下分結的滅盡而為中般涅槃者。比丘們!猶如在中午被曬得很熱的鐵鍋上敲擊時,鐵屑產生後會熄滅。同樣的,比丘們!比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』而獲得平靜,他在有上不被染,在起源上不被染,以正慧看見有更上寂靜的足跡,但那足跡未被完全作證,他的慢煩惱潛在趨勢未被完全捨斷,他的有貪煩惱潛在趨勢未被完全捨斷,他的無明煩惱潛在趨勢未被完全捨斷,他以五下分結的滅盡而為中般涅槃者。
  又,比丘們!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』而獲得平靜,他在有上不被染,在起源上不被染,以正慧看見有更上寂靜的足跡,但那足跡未被完全作證,他的慢煩惱潛在趨勢未被完全捨斷,他的有貪煩惱潛在趨勢未被完全捨斷,他的無明煩惱潛在趨勢未被完全捨斷,他以五下分結的滅盡而為中般涅槃者。比丘們!猶如在中午被曬得很熱的鐵鍋上敲擊時,鐵屑產生、飛起後會熄滅。同樣的,比丘們!比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』……(中略)他以五下分結的滅盡而為中般涅槃者。
  又,比丘們!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』……(中略)他以五下分結的滅盡而為中般涅槃者。比丘們!猶如在中午被曬得很熱的鐵鍋上敲擊時,鐵屑產生、飛起、未接觸平地後會熄滅。同樣的,比丘們!比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』……(中略)他以五下分結的滅盡而為中般涅槃者。
  又,比丘們!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』……(中略)他以五下分結的滅盡而為生般涅槃者。比丘們!猶如在中午被曬得很熱的鐵鍋上敲擊時,鐵屑產生、飛起、接觸平地後會熄滅。同樣的,比丘們!比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』……(中略)他以五下分結的滅盡而為生般涅槃者。
  又,比丘們!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』……(中略)他以五下分結的滅盡而為無行般涅槃者。比丘們!猶如在中午被曬得很熱的鐵鍋上敲擊時,鐵屑產生、飛起後會落到小草堆或木堆中,它會在那裡起火、起煙;起火、起煙後,燒盡那小草堆或木堆,然後會以無燃料而熄滅。同樣的,比丘們!比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』……(中略)他以五下分結的滅盡而為無行般涅槃者。
  又,比丘們!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』……(中略)他以五下分結的滅盡而為有行般涅槃者。比丘們!猶如在中午被曬得很熱的鐵鍋上敲擊時,鐵屑產生、飛起後會落到廣草堆或木堆中,它會在那裡起火、起煙;起火、起煙後,燒盡那廣草堆或木堆,然後會以無燃料而熄滅。同樣的,比丘們!比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』……(中略)他以五下分結的滅盡而為有行般涅槃者。
  又,比丘們!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』而獲得平靜,他在有上不被染,在起源上不被染,以正慧看見有更上寂靜的足跡,但那足跡未被完全作證,他的慢煩惱潛在趨勢未被完全捨斷,他的有貪煩惱潛在趨勢未被完全捨斷,他的無明煩惱潛在趨勢未被完全捨斷,他以五下分結的滅盡而為上流到阿迦膩吒者。比丘們!猶如在中午被曬得很熱的鐵鍋上敲擊時,鐵屑產生、飛起後會落到大草堆或木堆中,它會在那裡起火、起煙;起火、起煙後,燒盡那大草堆或木堆,然後會燒草木叢生處,會燒到森林;燒草木叢生處、森林後來到青綠植物的邊緣、路邊、岩石邊、水邊、[令人]愉快的土地,會以無燃料而熄滅。同樣的,比丘們!比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』……(中略)他以五下分結的滅盡而為上流到阿迦膩吒者。
  比丘們!這是七種人之趣處。
  比丘們!什麼是經由不執取而般涅槃呢?
  又,比丘們!這裡,比丘這麼行:『那會非有,那會非我所;那必將非有,那必將非我所,我捨斷所有存在、所有已存在的。』而獲得平靜,他在有上不被染,在起源上不被染,以正慧看見有更上寂靜的足跡,而那足跡被完全作證,他的慢煩惱潛在趨勢被完全捨斷,他的有貪煩惱潛在趨勢被完全捨斷,他的無明煩惱潛在趨勢被完全捨斷,他以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫慧解脫,比丘們!這被稱為經由不執取而般涅槃。
  比丘們!這是七種人之趣處與經由不執取而般涅槃。」
AN.7.55/ 2. Purisagatisuttaṃ
   55. “Satta ca, bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṃ. Taṃ suṇātha sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “katamā ca, bhikkhave, satta purisagatiyo?
   “Idha bhikkhave, bhikkhu evaṃ paṭipanno hoti– ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti– ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
   “Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti– ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti– no cassa no ca me siyā …pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
   “Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti– no cassa no ca me siyā …pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti– no cassa no ca me siyā …pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
   “Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti– no cassa no ca me siyā …pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti– no cassa no ca me siyā …pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.
   “Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti– no cassa no ca me siyā …pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti– no cassa no ca me siyā …pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.
   “Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti– no cassa no ca me siyā …pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti– no cassa no ca me siyā …pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.
   “Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti– ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammapaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya, dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṃ vā pathantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti– no cassa no ca me siyā …pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Imā kho, bhikkhave, satta purisagatiyo.
   “Katamañca, bhikkhave, anupādāparinibbānaṃ? Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti– ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti. So āsavānaṃ khayā …pe… sacchikatvā upasampajja viharati. Idaṃ vuccati, bhikkhave, anupādāparinibbānaṃ. Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbānan”ti. Dutiyaṃ.
漢巴經文比對(莊春江作):
  「已有便斷(MA.6)」,南傳作「我捨斷所有存在、所有已存在的」(yadatthi yaṃ bhūtaṃ taṃ pajahāmīti),菩提比丘長老英譯為「我捨棄著所有存在的、所有已成為的」(I am abandoning what exists, what has come to be)。按:《滿足希求》以「當前的五蘊」(paccuppannakkhandhapañcakaṃ)解說「所有存在、所有已存在的」,以「欲貪的捨斷」(chandarāgappahānena)解說「捨斷」。
  「已斷得捨(MA.6)」,南傳作「獲得平靜」(upekkhaṃ paṭilabhati,另譯為「獲得捨;獲得不關心」),菩提比丘長老英譯為「他獲得平靜」(He obtains equanimity)。按:《滿足希求》以「獲得平靜毘婆舍那(vipassanupekkhaṃ)」解說。
  「有樂不染(MA.6)」,南傳作「他在有上不被染」(So bhave na rajjati),菩提比丘長老英譯為「他不愛上存在」(He is not attached to existence)。按:《滿足希求》以「在過去五蘊上的渴愛、見」解說「有」。
  「合會不著(MA.6)」,南傳作「在出生上不被染」(sambhave na rajjati),菩提比丘長老英譯為「他對起源不被貼上」(he is not attached to origination)。按:「出生」(sambhave),另譯為「發生;生起;生成;製造」,《滿足希求》以「在未來五蘊上的渴愛、見」解說。
  「無上息迹慧之所見(MA.6)」,南傳作「以正慧看見有更上寂靜的足跡」(atthuttari padaṃ santaṃ sammappaññāya passati,另譯為「以正慧看見有更上足跡的寂靜」),菩提比丘長老英譯為「他以正確的智慧看見:『有更高平和的狀態』」(He sees with correct wisdom: 'There is a higher state that is peaceful,')。按:《滿足希求》以「涅槃」解說「更上寂靜」。
  「無燃料」(anāhārā,原意為「無食物」),菩提比丘長老英譯為「如果得不到進一步的燃料」(if it gets no further fuel)。