經號:   
   (AN.10.75 更新)
增支部10集75經/鹿屋經(莊春江譯)
  有一次世尊住在舍衛城祇樹林給孤獨園。
  那時,尊者阿難在午前時穿好衣服後,取衣鉢,去鹿屋優婆夷的住處。抵達後,在設置好的座位坐下。
  那時,鹿屋優婆夷去見尊者阿難。抵達後,向尊者阿難問訊,接著在一旁坐下。在一旁坐好後,鹿屋優婆夷對尊者阿難這麼說:
  「阿難大德!這被世尊教導的法如何能了知呢?所謂:梵行者與非梵行者兩者死後都有相同的趣處
  大德!我父親富蘭那是梵行者,遠離俗法而住,已離婬欲,他死後,世尊記說:『他為一來者,已往生為兜率天之眾生。』大德!我祖父梨師達多是知足於自己妻子的非梵行者,他死後,世尊也記說:『他為一來者,已往生為兜率天之眾生。』
  阿難大德!這被世尊教導的法如何能了知呢?所謂:梵行者與非梵行者兩者死後都有相同的趣處。」
  「但,姊妹!世尊就是這麼記說的。」
  那時,尊者阿難在鹿屋優婆夷住處取了施食後,起座離開。
  那時,尊者阿難食畢,從施食處返回,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!這裡,我在午前時穿好衣服後,取衣鉢,去鹿屋優婆夷的住處。抵達後,在設置好的座位坐下。大德!那時,鹿屋優婆夷去見我。抵達後,向我問訊,接著在一旁坐下。大德!在一旁坐好後,鹿屋優婆夷對我這麼說:『阿難大德!這被世尊教導的法如何能了知呢?所謂:梵行者與非梵行者兩者死後都有相同的趣處。大德!我父親富蘭那是梵行者,遠離俗法而住,已離婬欲,他死後,世尊記說:「他為一來者,已往生為兜率天之眾生。」大德!我祖父梨師達多是知足於自己妻子的非梵行者,他死後,世尊也記說:「他為一來者,已往生為兜率天之眾生。」阿難大德!這被世尊教導的法如何能了知呢?所謂:梵行者與非梵行者兩者死後都有相同的趣處。』大德!當這麼說時,我對鹿屋優婆夷這麼說:『但,姊妹!世尊就是這麼記說的。』」
  「阿難!誰是無知、不聰明的女人、女人之慧的鹿屋優婆夷啊?而誰有分辨人上下之智啊?
  阿難!現在世間中存在這十種人,哪十種呢?
  阿難!這裡,某人是破戒者,當那破戒處無餘滅時,他不如實了知心解脫、慧解脫,他不聽聞、不博識、見解不貫通、不得暫時的解脫,他以身體的崩解,死後來到退失而非勝進;是退失者而非勝進者。
  又,阿難!這裡,某人是破戒者,當那破戒處無餘滅時,他如實了知心解脫、慧解脫,他聽聞、博識、見解貫通、得暫時的解脫,他以身體的崩解,死後來到勝進而非退失;是勝進者而非退失者。
  阿難!在那裡,衡量者衡量:『此法如此,他法也如此,為何一下劣一勝妙?』阿難!這確實有他長久的不利與苦。
  阿難!在那裡,凡這個人是破戒者,當那破戒處無餘滅時,他如實了知心解脫、慧解脫,他聽聞、博識、見解貫通、得暫時的解脫者,阿難!這個人比先前那個人更卓越、更勝妙,那是什麼原因呢?阿難!因為法流拔出此人,這中間除了如來以外,誰能了知呢?
  阿難!因此,在這裡,你不要成為對於人的衡量者,你不要作對於人的衡量,阿難!當作對於人的衡量時,他被傷害,阿難!我或其他如我者能作對於人的衡量。
  阿難!這裡,某人是持戒者,當那戒處無餘滅時,他不如實了知心解脫、慧解脫,他不聽聞、不博識、見解不貫通、不得暫時的解脫,他以身體的崩解,死後來到退失而非勝進;是退失者而非勝進者。
  又,阿難!這裡,某人是持戒者,當那戒處無餘滅時,他如實了知心解脫、慧解脫,他聽聞、博識、見解貫通、得暫時的解脫,他以身體的崩解,死後來到勝進而非退失;是勝進者而非退失者。
  阿難!在那裡,衡量者衡量:……(中略)阿難!我或其他如我者能作對於人的衡量。
  又,阿難!這裡,某人是重貪者,當那貪處無餘滅時,他不如實了知心解脫、慧解脫,他不聽聞、不博識、見解不貫通、不得暫時的解脫,他以身體的崩解,死後來到退失而非勝進;是退失者而非勝進者。
  又,阿難!這裡,某人是重貪者,當那貪處無餘滅時,他如實了知心解脫、慧解脫,他聽聞、博識、見解貫通、得暫時的解脫,他以身體的崩解,死後來到勝進而非退失;是勝進者而非退失者。
  阿難!在那裡,衡量者衡量:……(中略)阿難!我或其他如我者能作對於人的衡量。
  又,阿難!這裡,某人是易怒者,當那憤怒處無餘滅時,他不如實了知心解脫、慧解脫,他不聽聞、不博識、見解不貫通、不得暫時的解脫,他以身體的崩解,死後來到退失而非勝進;是退失者而非勝進者。
  又,阿難!這裡,某人是易怒者,當那憤怒處無餘滅時,他如實了知心解脫、慧解脫,他聽聞、博識、見解貫通、得暫時的解脫,他以身體的崩解,死後來到勝進而非退失;是勝進者而非退失者。
  阿難!在那裡,衡量者衡量:……(中略)阿難!我或其他如我者能作對於人的衡量。
  又,阿難!這裡,某人是掉舉者,當那掉舉處無餘滅時,他不如實了知心解脫、慧解脫,他不聽聞、不博識、見解不貫通、不得暫時的解脫,他以身體的崩解,死後來到退失而非勝進;是退失者而非勝進者。
  又,阿難!這裡,某人是掉舉者,當那掉舉處無餘滅時,他如實了知心解脫、慧解脫,他聽聞、博識、見解貫通、得暫時的解脫,他以身體的崩解,死後來到勝進而非退失;是勝進者而非退失者。
  阿難!在那裡,衡量者衡量:『此法如此,他法也如此,為何一下劣一勝妙?』阿難!這確實有他長久的不利與苦。
  阿難!在那裡,凡這個人是掉舉者,當那掉舉處無餘滅時,他如實了知心解脫、慧解脫,他聽聞、博識、見解貫通、得暫時的解脫者,阿難!這個人比先前那個人更卓越、更勝妙,那是什麼原因呢?阿難!因為法流拔出此人,這中間除了如來以外,誰能了知呢?
  阿難!因此,在這裡,你不要成為對於人的衡量者,你不要作對於人的衡量,阿難!當作對於人的衡量時,他被傷害,阿難!我或其他如我者能作對於人的衡量。
  阿難!誰是無知、不聰明的女人、女人之慧的鹿屋優婆夷啊?而誰有分辨人上下之智啊?
  阿難!這些是現在世間中存在的十種人。
  阿難!如果梨師達多具備如富蘭那所具備那樣的戒,這裡,富蘭那不會有同梨師達多的趣處;如果富蘭那具備如梨師達多所具備那樣的慧,這裡,梨師達多不會有同富蘭那的趣處,阿難!像這樣,這兩人各有一部分欠缺。」
AN.10.75/ 5. Migasālāsuttaṃ
   75. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca–
   “Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī hoti ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato– ‘sakadāgāmī satto tusitaṃ kāyaṃ upapanno’ti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato– ‘sakadāgāmī satto tusitaṃ kāyaṃ upapanno’ti.
   “Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? “Evaṃ kho panetaṃ, bhagini, bhagavatā byākatan”ti.
   Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca–
   “Idhāhaṃ bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, migasālā upāsikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho, bhante, migasālā upāsikā maṃ etadavoca –
   ‘Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṃ kāyaṃ upapannoti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato– sakadāgāmī satto tusitaṃ kāyaṃ upapannoti. Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? Evaṃ vutte ahaṃ, bhante, migasālaṃ upāsikaṃ etadavocaṃ– ‘evaṃ kho panetaṃ, bhagini, bhagavatā byākatan’”ti.
   “Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe?
   “Dasayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ. Katame dasa? Idhānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.
   “Idha panānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.
   “Tatrānanda, pamāṇikā pamiṇanti– ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.
   “Tatrānanda, yvāyaṃ puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya, aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.
   “Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.
   “Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.
   “Tatrānanda, pamāṇikā pamiṇanti …pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.
   “Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.
   “Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.
   “Tatrānanda pamāṇikā pamiṇanti …pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.
   “Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.
   “Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.
   “Tatrānanda, pamāṇikā pamiṇanti …pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.
   “Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.
   “Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.
   “Tatrānanda pamāṇikā pamiṇanti– ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.
   “Tatrānanda, yvāyaṃ puggalo uddhato hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.
   “Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe! Ime kho, ānanda, dasa puggalā santo saṃvijjamānā lokasmiṃ.
   “Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti. Pañcamaṃ.
漢巴經文比對(莊春江作):
  「叔父(SA.990)」,南傳作「祖父」(pitāmaho),菩提比丘長老依錫蘭本(pettā piyo)譯為「伯父」(paternal uncle)。按:AN.6.44作「我伯父」(Petteyyopi me)。
  「自招其患(SA.990)」,南傳作「他被傷害」(Khaññati, haññati),菩提比丘長老英譯為「傷害他自己」(harms himself)。
  「博識」(bāhusaccenapi kataṃ hoti,直譯為「作以博識;被多聞作」),菩提比丘長老英譯為「成為[在其中]博學」(become learned [in them])。