經號:   
   (AN.10.24 更新)
增支部10集24經/大純陀經(莊春江譯)
  有一次尊者大純陀住在瑟訶若低的塔廟
  在那裡,尊者大純陀召喚比丘們:
  「比丘學友們!」
  「學友!」那些比丘回答尊者大純陀。
  尊者大純陀這麼說:
  「學友們!當比丘說智語:『我知道此法、看見此法。』時,學友們!如果貪持續征服那位比丘,瞋恚……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……惡欲求持續征服[那位比丘],他應該這麼被知道:『這位尊者沒依沒有貪之了知而了知,因為,像那樣,貪持續征服這位比丘;這位尊者沒依沒有瞋恚之了知而了知,……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……[沒依]沒有惡欲求之了知而了知,因為,像那樣,惡欲求持續征服這位比丘。』
  學友們!當比丘說修習語:『我已修習身、已修習戒、已修習心、已修習慧。』時,學友們!如果貪持續征服那位比丘,瞋恚……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……惡欲求持續征服[那位比丘],他應該這麼被知道:『這位尊者沒依沒有貪之了知而了知,因為,像那樣,貪持續征服這位比丘;這位尊者沒依沒有瞋恚之了知而了知,……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……[沒依]沒有惡欲求之了知而了知,因為,像那樣,惡欲求持續征服這位比丘。』
  學友們!當比丘說智語與修習語:『我知道此法、看見此法;我已修習身、已修習戒、已修習心、已修習慧。』時,學友們!如果貪持續征服那位比丘,瞋恚……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……惡欲求持續征服[那位比丘],他應該這麼被知道:『這位尊者沒依沒有貪之了知而了知,因為,像那樣,貪持續征服這位比丘;這位尊者沒依沒有瞋恚之了知而了知,……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……[沒依]沒有惡欲求之了知而了知,因為,像那樣,惡欲求持續征服這位比丘。』
  學友們!猶如男子是窮困者而如果說富裕語;是無財產者而如果說財產語;是無財富者而如果說財富語,但,當出現什麼他應該買的財物時,他不能帶來財產,或穀物,或銀,或金。他們會這麼了知他:『這位尊者是窮困者而說富裕語;這位尊者是無財產者而說財產語;這位尊者是無財富者而說財富語,那是什麼原因呢?因為,像那樣,當出現什麼這位尊者應該買的財物時,他不能帶來財產,或穀物,或銀,或金。』
  同樣的,學友們!當比丘說智語與修習語:『我知道此法、看見此法;我已修習身、已修習戒、已修習心、已修習慧。』時,學友們!如果貪持續征服那位比丘,瞋恚……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……惡欲求持續征服[那位比丘],他應該這麼被知道:『這位尊者沒依沒有貪之了知而了知,因為,像那樣,貪持續征服這位比丘;這位尊者沒依沒有瞋恚之了知而了知,……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……[沒依]沒有惡欲求之了知而了知,因為,像那樣,惡欲求持續征服這位比丘。』
  學友們!當比丘說智語:『我知道此法、看見此法。』時,學友們!如果貪不持續征服那位比丘,瞋恚……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……惡欲求不持續征服[那位比丘],他應該這麼被知道:『這位尊者依沒有貪之了知而了知,因為,像那樣,貪不持續征服這位比丘;這位尊者依沒有瞋恚之了知而了知,……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……[依]沒有惡欲求之了知而了知,因為,像那樣,惡欲求不持續征服這位比丘。』
  學友們!當比丘說修習語:『我已修習身、已修習戒、已修習心、已修習慧。』時,學友們!如果貪不持續征服那位比丘,瞋恚……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……惡欲求不持續征服[那位比丘],他應該這麼被知道:『這位尊者依沒有貪之了知而了知,因為,像那樣,貪不持續征服這位比丘;這位尊者依沒有瞋恚之了知而了知,……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……[依]沒有惡欲求之了知而了知,因為,像那樣,惡欲求不持續征服這位比丘。』
  學友們!當比丘說智語與修習語:『我知道此法、看見此法;我已修習身、已修習戒、已修習心、已修習慧。』時,學友們!如果貪不持續征服那位比丘,瞋恚……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……惡欲求不持續征服[那位比丘],他應該這麼被知道:『這位尊者依沒有貪之了知而了知,因為,像那樣,貪不持續征服這位比丘;這位尊者依沒有瞋恚之了知而了知,……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……[依]沒有惡欲求之了知而了知,因為,像那樣,惡欲求不持續征服這位比丘。』
  學友們!猶如男子是富裕者而如果說富裕語;是財產者而如果說財產語;是財富者而如果說財富語,而,當出現什麼他應該買的財物時,他能帶來財產,或穀物,或銀,或金。他們會這麼了知他:『這位尊者是富裕者而說富裕語;這位尊者是財產者而說財產語;這位尊者是財富者而說財富語,那是什麼原因呢?因為,像那樣,當出現什麼這位尊者應該買的財物時,他能帶來財產,或穀物,或銀,或金。』
  同樣的,學友們!當比丘說智語與修習語:『我知道此法、看見此法;我已修習身、已修習戒、已修習心、已修習慧。』時,學友們!如果貪不持續征服那位比丘,瞋恚……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……惡欲求不持續征服[那位比丘],他應該這麼被知道:『這位尊者依沒有貪之了知而了知,因為,像那樣,貪不持續征服這位比丘;這位尊者依沒有瞋恚之了知而了知,……愚癡……憤怒……怨恨……藏惡……專橫……慳吝……惡嫉妒……[依]沒有惡欲求之了知而了知,因為,像那樣,惡欲求不持續征服這位比丘。』」
AN.10.24/ 4. Mahācundasuttaṃ
   24. Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ. Tatra kho āyasmā mahācundo bhikkhū āmantesi– “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca–
   “Ñāṇavādaṃ, āvuso, bhikkhu vadamāno– ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamman’ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho … kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo– ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.
   “Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno– ‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso … macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.
   “Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca– ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo– ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.
   “Seyyathāpi āvuso, puriso daliddova samāno aḍḍhavādaṃ vadeyya, adhanova samāno dhanavāvādaṃ vadeyya, abhogova samāno bhogavāvādaṃ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne na sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. Tamenaṃ evaṃ jāneyyuṃ– ‘daliddova ayamāyasmā samāno aḍḍhavādaṃ vadeti, adhanova ayamāyasmā samāno dhanavāvādaṃ vadeti, abhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. Taṃ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne na sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.
   “Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca– ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Taṃ ce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā … pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.
   “Ñāṇavādaṃ, āvuso, bhikkhu vadamāno– ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamman’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo– ‘ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.
   “Bhāvanāvādaṃ āvuso, bhikkhu vadamāno– ‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.
   “Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca– ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo– ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.
   “Seyyathāpi āvuso, puriso aḍḍhova samāno aḍḍhavādaṃ vadeyya, dhanavāva samāno dhanavāvādaṃ vadeyya, bhogavāva samāno bhogavāvādaṃ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. Tamenaṃ evaṃ jāneyyuṃ– ‘aḍḍhova ayamāyasmā samāno aḍḍhavādaṃ vadeti, dhanavāva ayamāyasmā samāno dhanavāvādaṃ vadeti, bhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. Taṃ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.
   Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca– ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’”ti. Catutthaṃ.
漢巴經文比對(莊春江作):
  「智語」(Ñāṇavādaṃ),菩提比丘長老英譯為「理解的宣稱」(a declaration of knowledge)。按:《滿足希求》說,智語、修習語、智語與修習語三者就是他們宣稱阿羅漢狀態(tayopi cete arahattameva paṭijānanti)。
  「男子是窮困者而如果說富裕語」(puriso daliddova samāno aḍḍhavādaṃ vadeyya),菩提比丘長老英譯為「窮人自稱富有」(a poor person claims to be rich)。按:《滿足希求》以「如果說:『我是富裕者』之語」(aḍḍhohamasmīti vādaṃ vadeyya)解說「如果說富裕語」。
  「修習語」(Bhāvanāvādaṃ),菩提比丘長老英譯為「開發的宣稱」(a declaration of development)。