經號:   
   (AN.7.61 更新)
增支部7集61經/打瞌睡經(莊春江譯)
  我聽到這樣
  有一次世尊住在婆祇國蘇蘇馬拉山之配沙卡拉林的鹿野苑。
  當時,尊者大目犍連在摩揭陀國猛子村坐著打瞌睡。世尊以清淨、超越人的天眼,看見尊者大目犍連在摩揭陀國猛子村坐著打瞌睡。看見後,世尊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]地在婆祇國蘇蘇馬拉山之配沙卡拉林的鹿野苑消失,出現在摩揭陀國猛子村尊者大目犍連的面前。世尊在設置好的座位坐下。坐好後,世尊對尊者大目犍連這麼說:
  「目犍連!你打瞌睡嗎?目犍連!你打瞌睡嗎?」
  「是的,大德!」
  「目犍連!因此,在這裡,當你依那個想而住於進入睡眠時,你不要作意那個想,你不要多修習那個想。目犍連!這是可能的:當你住於這樣時,那睡眠能被捨斷。
  但,當你住於這樣時,如果那睡眠不能被捨斷,目犍連!則你應該依所聽到、所學得的法以心隨尋思、隨伺察,應該以意熟慮。目犍連!這是可能的:當你住於這樣時,那睡眠能被捨斷。
  但,當你住於這樣時,如果那睡眠不能被捨斷,目犍連!則你應該依所聽到、所學得的法作詳細地誦讀。目犍連!這是可能的:當你住於這樣時,那睡眠能被捨斷。
  但,當你住於這樣時,如果那睡眠不能被捨斷,目犍連!則你應該拉兩耳,以手摩擦肢體。目犍連!這是可能的:當你住於這樣時,那睡眠能被捨斷。
  但,當你住於這樣時,如果那睡眠不能被捨斷,目犍連!則你應該起座,以水摩擦兩眼後,張望四方,應該仰視星星與星光。目犍連!這是可能的:當你住於這樣時,那睡眠能被捨斷。
  但,當你住於這樣時,如果那睡眠不能被捨斷,目犍連!則你應該作意光明想,應該決意於白天想:夜晚如白天那樣地,白天如夜晚那樣地,像這樣,應該以無遮蔽、不被覆蓋的心,修習有光輝的心。目犍連!這是可能的:當你住於這樣時,那睡眠能被捨斷。
  但,當你住於這樣時,如果那睡眠不能被捨斷,目犍連!則前後有感知的:你應該內斂諸根、心意不在外地決意於經行。目犍連!這是可能的:當你住於這樣時,那睡眠能被捨斷。
  但,當你住於這樣時,如果那睡眠不能被捨斷,目犍連!則你應該以右脅作獅子臥:將[左]腳放在[右]腳上,正念、正知,作意了起來想。目犍連!而當你醒來時,應該快速地起來[而心想]:『我將不住於專修躺臥之樂、橫臥之樂、睡眠之樂。』目犍連!你應該這麼學。
  因此,目犍連!你應該這麼學:『我將不沈醉於高傲去俗人家中。』目犍連!你應該這麼學。目犍連!如果比丘沈醉於高傲去俗人家中,目犍連!因為他們在家中有應該作的義務,而當比丘來時,人們不作意,在那裡,比丘這麼想:『現在,在這家中誰破壞我,現在,這些人對我冷淡。』像這樣,以無利得而羞愧臉紅;羞愧臉紅者則掉舉;掉舉者則不自制;不自制者心遠離定。
  因此,目犍連!你應該這麼學:『我將不說爭議之論。』目犍連!你應該這麼學。目犍連!當有爭議之論時,則多說可以被預期;當多說時,則有掉舉;掉舉者則不自制;不自制者心遠離定。
  目犍連!我不稱讚與一切[人]接觸,目犍連!但,我也不稱讚不與一切[人]接觸。目犍連!我不稱讚與在家者及出家者之接觸,但,凡那些少聲音的、安靜的、離人之氛圍的、人獨住的、適合靜坐禪修的住處者,我稱讚那樣的住處。」
  當這麼說時,尊者目犍連對世尊這麼說:
  「大德!什麼情形,簡要地[說],是渴愛之消滅而解脫、畢竟究竟、究竟離軛安穩、究竟梵行、究竟終結、人天最上的比丘呢?」
  「目犍連!這裡,比丘聽聞:『一切法都不值得執著。』目犍連!當比丘聽聞:『一切法都不值得執著。』時,他自證一切法;證知一切法後,他遍知一切法;遍知一切法後,凡感受任何受:或樂、或苦、或不苦不樂,他在那些受上住於觀察無常、住於觀察離貪、住於觀察、住於觀察斷念
  當他在那些受上住於觀察無常、住於觀察離貪、住於觀察滅、住於觀察斷念時,他在世間中不執取任何事物,不執取則不戰慄,不戰慄就獨自地證涅槃,他了知:『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。』
  目犍連!這個情形,簡要地[說],是渴愛之消滅而解脫、畢竟究竟、從束縛究竟安穩、究竟梵行、究竟終結、人天最上的比丘。」
AN.7.61/ 8. Pacalāyamānasuttaṃ
   61. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme pacalāyamāno nisinno hoti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ. Disvā– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ– bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca–
   “Pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā”ti? “Evaṃ, bhante” “Tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi, taṃ saññaṃ mā bahulamakāsi. Ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha”.
   “No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
   “No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
   “No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
   “No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi nakkhattāni tārakarūpāni ullokeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
   “No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi– yathā divā tathā rattiṃ yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
   “No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.
   “No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Paṭibuddhena ca te, moggallāna, khippaññeva paccuṭṭhātabbaṃ– ‘na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ.
   “Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ– ‘na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ. Sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. Yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti– ‘kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā’ti. Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.
   “Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ– ‘na viggāhikakathaṃ kathessāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ. Viggāhikāya, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā. Nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi. Na panāhaṃ moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi. Sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi. Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussa-rāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī”ti.
   Evaṃ vutte āyasmā mahāmoggallāno bhagavantaṃ etadavoca– “kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?
   “Idha, moggallāna, bhikkhuno sutaṃ hoti– ‘sabbe dhammā nālaṃ abhinivesāyā’ti; evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. Sabbaṃ dhammaṃ pariññāya yaṃkiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. Aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「心念、心思(MA.83)」,南傳作「(你應該)以心隨尋思、隨伺察」(cetasā anuvitakkeyyāsi anuvicāreyyāsi),菩提比丘長老英譯為「你應該沈思、檢查」(you should ponder, examine)。
  「高大意(MA.83)」,南傳作「沈醉於高傲」(uccāsoṇḍaṃ paggahetvā,逐字譯為「高+醉的(上癮的)-高舉後」),菩提比丘長老英譯為「具得意忘形、具驕傲」(with a head swollen with pride)。