經號:   
   (AN.10.92 更新)
增支部10集92經/恐怖經(莊春江譯)
  那時,屋主給孤獨去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,世尊對屋主給孤獨這麼說:
  「屋主!當聖弟子之五恐怖與怨恨已平息,具備四入流支,以慧善見、善洞察了聖方法,當他願意時,他就能以自己記說自己:『於地獄已盡,畜生界已盡,餓鬼界已盡,苦界惡趣下界已盡,我是入流者,不墮惡趣法、決定以正覺為彼岸。』
  哪五個恐怖與怨恨已平息呢?屋主!凡殺生者,緣殺生而產生當生之恐怖與怨恨,也產生來生之恐怖與怨恨,也感受心的憂苦;對已離殺生者來說,既不產生當生之恐怖的仇恨,也不產生來生之恐怖的仇恨,不感受心的苦與憂,這樣,對離殺生者來說,那恐怖與怨恨已平息。
  屋主!凡未給予而取者,……(中略)邪淫者,……(中略)妄語者,……(中略)榖酒、果酒、酒放逸處者,緣榖酒、果酒、酒放逸處而產生當生之恐怖與怨恨,也產生來生之恐怖與怨恨,也感受心的憂苦;對已離榖酒、果酒、酒放逸處者來說,既不產生當生之恐怖的仇恨,也不產生來生之恐怖的仇恨,不感受心的苦與憂,這樣,對離榖酒、果酒、酒放逸處者來說,那恐怖與怨恨已平息。這五個恐怖與怨恨已平息。
  具備哪四入流支呢?屋主!這裡,聖弟子對佛具備不壞淨:『像這樣,那位世尊是……(中略)佛陀、世尊。』
  對法具備不壞淨:『法是被世尊善說的、直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。』
  對僧團具備不壞淨:『世尊的弟子僧團是依善而行者,世尊的弟子僧團是依正直而行者,世尊的弟子僧團是依真理而行者,世尊的弟子僧團是如法而行者,即:四雙之人、八輩之士,這世尊的弟子僧團應該被奉獻、應該被供奉、應該被供養、應該被合掌,為世間的無上福田。』
  具備聖者所愛戒:『無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者所稱讚的、不取著的、導向定的。』具備這四入流支。
  什麼是以慧善見、善洞察了聖方法呢?屋主!這裡,聖弟子像這樣深慮:『像這樣,當這個存在了,則有那個;以這個的生起,則那個生起;這樣,當這個不存在了,則沒有那個;以這個的滅,則那個被滅,即:以無明為緣而有行;以行為緣而有識;以識為緣而有名色;以名色為緣而有六處;以六處為緣而有觸;以觸為緣而有受;以受為緣而有渴愛;以渴愛為緣而有取;以取為緣而有有;以有為緣而有生;以生為緣而有老、死、愁、悲、苦、憂、絕望生起,這樣是這整個苦蘊。但以無明的無餘褪去與滅而行滅;……(中略)這樣是這整個苦蘊的滅。』這是以慧善見、善洞察了聖方法。
  屋主!當聖弟子的這五恐怖與怨恨已平息,具備這四入流支,以慧善見、善洞察了聖方法,當他願意時,他就能以自己記說自己:『於地獄已盡,畜生界已盡,餓鬼界已盡,苦界、惡趣、下界已盡,我是入流者,不墮惡趣法、決定、以正覺為彼岸。』」
AN.10.92/ 2. Bhayasuttaṃ
   92. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca–
   “Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
   “Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti
   “Yaṃ gahapati, adinnādāyī …pe… kāmesumicchācārī… musāvādī… surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.
   “Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti– ‘itipi so bhagavā …pe… buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti– ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti; ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi’. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
   “Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘iti imasmiṃ sati idaṃ hoti; imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti; imassa nirodhā idaṃ nirujjhati, yadidaṃ– avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti; avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
   “Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho so ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo”ti. Dutiyaṃ.
漢巴經文比對(莊春江作):