經號:   
   (中部53經 更新)
中部53經/有學經(屋主品[6])(莊春江譯)
  我聽到這樣
  有一次世尊住在釋迦族人的迦毘羅衛城尼拘律園。
  當時,迦毘羅衛城釋迦族人的新集會所剛完成不久,未被沙門、婆羅門,或任何人住過。
  那時,迦毘羅衛城的釋迦族人去見世尊。抵達後,向世尊問訊,接著在一旁坐下;在一旁坐好後,迦毘羅衛城的釋迦族人對世尊這麼說:
  「大德!這裡,迦毘羅衛城釋迦族人的新集會所剛完成不久,未被沙門、婆羅門,或任何人住過,大德!請世尊第一個使用它,世尊第一個使用後,迦毘羅衛城的釋迦族人將使用它,那對迦毘羅衛城釋迦族人有長久的利益與安樂。」
  世尊以沈默同意了。
  那時,迦毘羅衛城的釋迦族人知道世尊同意了後,起座向世尊問訊,然後作右繞,接著去新集會所。抵達後,鋪設集會所的一切鋪設物、設置座位、設立水瓶、懸掛油燈後,去見世尊。抵達後,向世尊問訊,接著在一旁站立。在一旁站好後,迦毘羅衛城的釋迦族人對世尊這麼說:
  「大德!集會所的一切鋪設物已鋪設、座位已設置、水瓶已設立、油燈已懸掛,大德!現在請世尊考量適當的時間。」
  那時,世尊穿好衣服後,取衣鉢,與比丘僧團一起去集會所。抵達後,洗腳、進入集會所,然後靠著中央柱子面向東坐下,比丘僧團也洗腳、進入集會所,然後靠著西邊牆壁面向東在世尊後面坐下,迦毘羅衛城的釋迦族人洗腳、進入集會所,然後靠著東邊牆壁面向西,面對世尊坐下。
  那時,世尊以法說開示、勸導、鼓勵迦毘羅衛城的釋迦族人大半夜,使之歡喜後,召喚尊者阿難:
  「阿難!請你為迦毘羅衛城釋迦族人說明有學的行道,我的背痛,我要伸展它。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊將大衣摺成四折後,以右脅作獅子臥,將[左]腳放在[右]腳上,具念、正知,作意了起來想
  那時,尊者阿難召喚釋迦族人摩訶男:
  「摩訶男!這裡,聖弟子是戒具足者、守護根門者、飲食知適量者、專修清醒者、具備七正法者、[構成]增上心與在當生中為樂住處之四[種]禪的隨欲獲得者、不困難獲得者、無困難獲得者。
  摩訶男!聖弟子如何是戒具足者呢?摩訶男!這裡,聖弟子是持戒者,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,摩訶男!這樣,聖弟子是戒具足者。
  摩訶男!聖弟子如何是守護根門者呢?摩訶男!這裡,聖弟子以眼見色後,不成為相的執取者、細相的執取者,因為當住於眼根的不防護時,貪婪、憂之惡不善法會流入,他依其自制而行動,保護眼根,在眼根上達到自制;以耳聽聲音後……(中略)以鼻聞氣味後,……(中略)以舌嚐味道後,……(中略)以身觸所觸後,……(中略)以意識知法後,不成為相的執取者、細相的執取者,因為當住於意根的不防護時,貪婪、憂之惡不善法會流入,他依其自制而行動,保護意根,在意根上達到自制,摩訶男!這樣,聖弟子是守護根門者。
  摩訶男!聖弟子如何是飲食知適量者呢?摩訶男!這裡,聖弟子如理省察而吃食物:『不為了享樂,不為了陶醉,不為了好身材,不為了莊嚴,只為了這個身體的存續、生存,為了止息傷害,為了資助梵行。這樣,我將擊退之前的感受,不激起新的感受,健康、無過失,安樂住。』摩訶男!這樣,聖弟子是飲食知適量者。
  摩訶男!聖弟子如何是專修清醒者呢?摩訶男!這裡,聖弟子白天以經行、安坐,使心從障礙法淨化。在初夜時段,以經行、安坐,使心從障礙法淨化。在中夜時段,以右脅作獅子臥,將[左]腳放在[右]腳上,具念、正知,作意了起來想。在後夜時段,再以經行、安坐,使心從障礙法淨化,摩訶男!這樣,聖弟子是專修清醒者。
  摩訶男!聖弟子如何是具備七正法者呢?摩訶男!這裡,聖弟子是有信者,信如來的:『像這樣,那位世尊是阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀世尊。』他是有者,以身惡行、語惡行、意惡行而感到慚,對惡不善法的等至感到慚。他是有愧者,以身惡行、語惡行、意惡行而感到,對惡不善法的等至感到愧。他是多聞者、所聽聞的憶持者、所聽聞的蓄積者,凡那些開頭是善、中間是善、完結是善;意義正確辭句正確,說明唯獨圓滿、遍清淨梵行的法,像這樣的法被他多聞、憶持、背誦以心隨觀察以見善通達。他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。他是有念者,具備最高的念與聰敏,是很久以前做過的、很久以前說過的記憶者與回憶者。他是有慧者,具備導向生起與滅沒之慧;聖、洞察,導向苦的完全滅盡[之慧]。摩訶男!這樣,聖弟子是具備七正法者。
  摩訶男!聖弟子如何是[構成]增上心與在當生中為樂住處之四[種]禪的隨欲獲得者、不困難獲得者、無困難獲得者呢?摩訶男!這裡,聖弟子從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,以喜的褪去與住於平靜,有念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪,以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而念遍淨的第四禪,摩訶男!這樣,聖弟子是[構成]增上心與在當生中為樂住處之四[種]禪的隨欲獲得者、不困難獲得者、無困難獲得者。
  摩訶男!當聖弟子這樣成為戒具足者,這樣成為守護根門者,這樣成為飲食知適量者,這樣成為專修清醒者,這樣成為具備七正法者,這樣成為[構成]增上心與在當生中為樂住處之四[種]禪的隨欲獲得者、不困難獲得者、無困難獲得者時,摩訶男!這被稱為聖弟子是有學的行道者、不腐臭卵的到達者、能夠破殼而出者、能夠正覺者、能夠到達無上離軛安穩者。摩訶男!猶如有八個、十個,十二個雞蛋,被母雞好好地臥在上面,被好好地孵,被好好地培育,即使那隻母雞不生起這樣欲求:『喔!願我的小雞能以足爪尖或嘴尖啄破蛋殼,然後平安地破殼而出。』但那些小雞終能以足爪尖或嘴尖啄破蛋殼,然後平安地破殼而出,同樣的,摩訶男!當聖弟子這樣成為戒具足者,這樣成為守護根門者,這樣成為飲食知適量者,這樣成為專修清醒者,這樣成為具備七正法者,這樣成為[構成]增上心與在當生中為樂住處之四[種]禪的隨欲獲得者、不困難獲得者、無困難獲得者時,摩訶男!這被稱為聖弟子是有學的行道者、不腐臭卵的到達者、能夠破殼而出者、能夠正覺者、能夠到達無上離軛安穩者。
  摩訶男!那位聖弟子就基於這無上由平靜而遍淨的念,他回憶起許多前世住處,即:一生、二生、……(中略)像這樣,他回憶起許多前世住處有這樣的行相與境遇,這是他的第一個如小雞從自己的蛋破殼而出。
  摩訶男!那位聖弟子就基於這無上由平靜而遍淨的念,他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,……(中略)了知眾生依業流轉,這是他的第二個如小雞從自己的蛋破殼而出。
  摩訶男!那位聖弟子就基於這無上由平靜而遍淨的念,他以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫慧解脫,這是他的第三個如小雞從自己的蛋破殼而出。
  摩訶男!凡聖弟子是戒具足者,這是關於行為;摩訶男!凡聖弟子是守護根門者,這也是關於行為;摩訶男!凡聖弟子是飲食知適量者,這也是關於行為;摩訶男!凡聖弟子是專修清醒者,這也是關於行為;摩訶男!凡聖弟子是具備七正法者,這也是關於行為;摩訶男!凡聖弟子是[構成]增上心與在當生中為樂住處之四[種]禪的隨欲獲得者、不困難獲得者、無困難獲得者,這也是關於行為。
  摩訶男!凡聖弟子回憶起許多前世住處,即:一生、二生、……(中略)像這樣,他回憶起許多前世住處有這樣的行相與境遇,這是關於;摩訶男!凡聖弟子以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,……(中略)了知眾生依業流轉,這也是關於明;摩訶男!凡聖弟子以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫、慧解脫,這也是關於明。
  摩訶男!這被稱為聖弟子是『明具足者』、『行具足者』、『明與行具足者』。
  摩訶男!這偈頌梵王常童子所說:
  『在歸屬於種姓的出生者中,剎帝利是最上的,
   明與行具足者,在天人中他是最上的。』
  摩訶男!這偈頌被那梵王常童子所善吟誦,非惡吟誦;善說,非惡說;有益,非無益,為世尊所同意。」
  那時,世尊站起來後,召喚尊者阿難:
  「!好!阿難!好!阿難!你對迦毘羅衛城釋迦族人說有學的行道。」
  這就是尊者阿難所說,大師認可。
  悅意的迦毘羅衛城釋迦族人歡喜尊者阿難所說。
  有學經第三終了。
MN.53/(3) Sekhasuttaṃ
   22. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ– “idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ– “sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante bhagavā kālaṃ maññatī”ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi– “paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.
   23. Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi– “idha mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
   24. “Kathañca, mahānāma ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti.
   “Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.
   “Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.
   “Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti.
   25. “Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.
   26. “Kathañca mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, mahānāma, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ …pe… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā …pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
   27. “Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.
   28. “Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.
   “Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.
   “Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.
   29. “Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.
   “Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya; yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.
   “Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.
   30. “Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā–
   ‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;
   Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.
   “Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā”ti.
   Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi– “sādhu sādhu, ānanda, sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī”ti.
   Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.
   Sekhasuttaṃ niṭṭhitaṃ tatiyaṃ.
漢巴經文比對(莊春江作):