經號:   
   (AN.9.3 更新)
增支部9集3經/昧西亞經(莊春江譯)
  有一次世尊住在者里嘎的者里嘎山。當時,尊者昧西亞為侍者。
  那時,尊者昧西亞去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者昧西亞對世尊這麼說:
  「大德!我想要為食物進入若堵村。」
  「昧西亞!現在,你考量適當的時間[出發]吧。」
  那時,尊者昧西亞在午前時穿好衣服後,取衣鉢,為了托鉢進入若堵村。
  在若堵村為了托鉢而行後,食畢,從施食處返回,前往基咪嘎拉河河岸。當尊者昧西亞在基咪嘎拉河河岸徒步散步、徘徊時,看見清淨的、令人愉快的芒果園,看見後,這麼想:
  「這芒果園確實是清淨的、令人愉快的,這裡對欲求勤奮的善男子來說,確實是適合的勤奮處,如果世尊允許我,我應該來這芒果園勤奮處。」
  那時,尊者昧西亞去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者昧西亞對世尊這麼說:
  「大德!這裡,我在午前時穿好衣服後,取衣鉢,為了托鉢進入若堵村。在若堵村為了托鉢而行後,食畢,從施食處返回,前往基咪嘎拉河河岸。大德!當我在基咪嘎拉河河岸徒步散步、徘徊時,看見清淨的、令人愉快的芒果園,看見後,這麼想:『這芒果園確實是清淨的、令人愉快的,這裡對欲求勤奮的善男子來說,確實是適合的勤奮處,如果世尊允許我,我應該來這芒果園勤奮處。』如果世尊允許我,我應該去那芒果園勤奮處。」
  「昧西亞!我只有一個人,請你等其他比丘來了再去。」
  第二次,尊者昧西亞對世尊這麼說:
  「大德!世尊不再有任何更進一步應作的,對已作的不再有增加,但,大德!我還有更進一步應作的,對已作的[還]存在增大,如果世尊允許我,我應該去那芒果園勤奮處。」
  「昧西亞!我只有一個人,請你等其他比丘來了再去。」
  第三次,尊者昧西亞對世尊這麼說:
  「大德!世尊不再有任何更進一步應作的,對已作的不再有增加,但,大德!我還有更進一步應作的,對已作的[還]存在增大,如果世尊允許我,我應該去那芒果園勤奮處。」
  「昧西亞!你一直說『勤奮』,我們還能說什麼!昧西亞!現在,你考量適當的時間[出發]吧。」
  那時,尊者昧西亞起座向世尊問訊,然後作右繞,接著前往那芒果園。抵達後,進入那芒果園,坐在某棵樹下作中午的休息。那時,當尊者昧西亞住在那芒果園時,多數時候生起三惡不善尋,即:欲尋、惡意尋、加害尋。那時,尊者昧西亞這麼想:
  「實在不可思議啊,先生!實在未曾有啊,先生!我確實由於信,從在家出家,成為非家生活,但卻仍被這三惡不善尋:被欲尋、惡意尋、加害尋染著。」
  那時,尊者昧西亞去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者昧西亞對世尊這麼說:
  「大德!這裡,當我住在那芒果園時,多數時候生起三惡不善尋,即:欲尋、惡意尋、加害尋。大德!那時,我這麼想:『實在不可思議啊,先生!實在未曾有啊,先生!我確實由於信,從在家出家,成為非家生活,但卻仍被這三惡不善尋:被欲尋、惡意尋、加害尋染著。』」
  「昧西亞!當心解脫未成熟時,有五法導向成熟,哪五個呢?
  昧西亞!這裡,比丘有善友、善伴侶、善同志,昧西亞!當心解脫未成熟時,這是第一個導向成熟之法。
  再者,昧西亞!比丘是持戒者,他住於被波羅提木叉自制所防護,具足正行和行境,在微罪中看見可怕,在學處上受持後學習,昧西亞!當心解脫未成熟時,這是第二個導向成熟之法。
  再者,昧西亞!凡這削減、隨應於心離蓋的談論,即:少欲論、知足論、獨居論不交際論、活力激發論、戒論、定論、慧論、解脫論、解脫智見論,對如此之論是隨欲獲得者、不困難獲得者、無困難獲得者,昧西亞!當心解脫未成熟時,這是第三個導向成熟之法。
  再者,昧西亞!比丘住於為了不善法的捨斷、為了善法的具足而活力已被發動的,剛毅、堅固的努力,不輕忽在善法上的責任,昧西亞!當心解脫未成熟時,這是第四個導向成熟之法。
  再者,昧西亞!比丘是有慧者,具備導向生起與滅沒之慧;聖、洞察,導向苦的完全滅盡[之慧],昧西亞!當心解脫未成熟時,這是第五個導向成熟之法。
  昧西亞!當比丘有善友、善伴侶、善同志時,這應該可以被預期:他必將是持戒者,……(中略)將會在學處上受持後學習;昧西亞!當比丘有善友、善伴侶、善同志時,這應該可以被預期:凡這削減、隨應於心離蓋的談論,即:少欲論、知足論、獨居論、不交際論、活力激發論、……(中略)解脫智見論,對如此之論是隨欲獲得者、不困難獲得者、無困難獲得者;昧西亞!當比丘有善友、善伴侶、善同志時,這應該可以被預期:他必將住於為了不善法的捨斷、……(中略)不輕忽在善法上的責任;昧西亞!當比丘有善友、善伴侶、善同志時,這應該可以被預期:他必將是有慧者,……(中略)導向苦的完全滅盡[之慧]。
  又,昧西亞!比丘在這五法上住立後,應該更進一步修習四法:應該為捨斷貪而修習不淨、應該為捨斷惡意而修習慈、應該為斷絕尋而修習入出息念、應該為根除我是之慢而修習無常想。昧西亞!對無常想者來說,無我想確立,無我想者根除了我是之慢當生到達涅槃。」
AN.9.3/ 3. Meghiyasuttaṃ
   3. Ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālikāpabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca– “icchāmahaṃ, bhante, jantugāmaṃ piṇḍāya pavisitun”ti. “Yassa dāni tvaṃ, meghiya, kālaṃ maññasī”ti.
   Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvānassa etadahosi– “pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ, alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā”ti.
   Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca– “idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ. Addasaṃ kho ahaṃ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvāna me etadahosi– ‘pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’ti. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Āgamehi tāva, meghiya Ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.
   Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca– “bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.
   Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca– “bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma! Yassa dāni tvaṃ, meghiya, kālaṃ maññasī”ti.
   Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ– kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Atha kho āyasmato meghiyassa etadahosi– “acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā– kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenā”ti.
   Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca–
   “Idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ– kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tassa mayhaṃ, bhante, etadahosi– ‘acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā– kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenāti’”.
   “Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṃvattanti. Katame pañca? Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripakkāya saṃvattati.
   “Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripakkāya saṃvattati.
   “Puna caparaṃ, meghiya, yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ– appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripakkāya saṃvattati.
   “Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripakkāya saṃvattati.
   “Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripakkāya saṃvattati.
   “Kalyāṇamittassetaṃ meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa– ‘sīlavā bhavissati …pe. samādāya sikkhissati sikkhāpadesu’”.
   “Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa– ‘yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ– appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’”.
   “Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa– ‘āraddhavīriyo viharissati …pe… anikkhittadhuro kusalesu dhammesu’”.
   “Kalyāṇamittassetaṃ meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa– ‘paññavā bhavissati …pe… sammādukkhakkhayagāminiyā’”.
   “Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā– asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, meghiya, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti. Tatiyaṃ.
漢巴經文比對(莊春江作):
  「無為無作,亦無所觀(MA.56)」,南傳作「不再有任何更進一步應作的,對已作的不再有增加」(natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo),菩提比丘長老英譯為「沒有什麼進一步要做的,不[必]增加他已做的」(there is nothing further to be done and no [need to] increase what he has done)。按:《滿足希求》以「在四諦上對四種該作的已作的狀態」解說「不再有任何更進一步應作的」;以「因為道已修習而不必再修習,雜染已捨斷而不必再捨斷」解說「對已作的不再有增加」。
  「修惡露令斷欲(MA.56)」,南傳作「應該為捨斷貪而修習不淨」(asubhā bhāvetabbā rāgassa pahānāya),菩提比丘長老英譯為「無吸引力[之認知]應該為捨棄慾望而被開發」([The perception of] unattractiveness should be developed for the abandoning of lust)。
  「修息出息入令斷亂念(MA.56)」,南傳作「應該為斷絕尋而修習入出息念」(ānāpānassati bhāvetabbā vitakkupacchedāya),菩提比丘長老英譯為「呼吸的深切注意應該為截斷心思而被開發」(Mindfulness of breathing should be developed for cutting off thoughts)。