經號:   
   (中部60經 更新)
中部60經/無缺點經(屋主品[6])(莊春江譯)
  我聽到這樣
  有一次世尊與大比丘僧團一起在憍薩羅進行遊行,抵達名叫沙拉的憍薩羅婆羅門村落。沙拉的婆羅門屋主們聽聞:
  「先生!釋迦人之子、從釋迦族出家的沙門喬達摩,與大比丘僧團一起在憍薩羅國進行遊行,已到達沙拉,又,那位喬達摩尊師有這樣的好名聲被傳播著:『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。』他以證智自作證後,為這包括天、魔、梵的世界;包括沙門、婆羅門的世代;包括諸天、人宣說,他教導開頭是善、中間是善、終結是善;意義正確辭句正確的法,他說明唯獨圓滿、遍清淨的梵行,見到像那樣的阿羅漢,那就好了!」
  那時,沙拉的婆羅門屋主們去見世尊。抵達後,一些向世尊問訊,接著在一旁坐下;一些與世尊互相歡迎,歡迎與寒暄後,在一旁坐下;一些向世尊合掌鞠躬後,在一旁坐下;一些在世尊面前報出姓名後,在一旁坐下;一些默默地在一旁坐下。
  在一旁坐好後,世尊對沙拉的婆羅門屋主們這麼說:
  「屋主們!有任何被你們有理由得到信的合意大師嗎?」
  「大德!沒有任何被我們有理由得到信的合意大師。」
  「屋主們!以未得到合意的大師,你們應該受持後轉起無缺點法,屋主們!因為,當無缺點法完全地被受持時,那對你們將有長久的利益與安樂。屋主們!什麼是無缺點法呢?
  屋主們!有一些沙門、婆羅門是這麼說、這麼見者:『無布施,無供養,無供物,無善作的、惡作的業之果與報,無此世,無他世,無母,無父,無化生眾生,在世間中無正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。』屋主們!有一些沙門、婆羅門對那些沙門、婆羅門以直接反對之語而這麼說:『有布施,有供養,有供物,有善作的、惡作的業之果與報,有此世,有他世,有母,有父,有化生眾生,在世間中有正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。』屋主們!你們怎麼想:這些沙門、婆羅門相互以直接反對之語,不是嗎?」
  「是的,大德!」
  「屋主們!在那裡,凡那些沙門、婆羅門是這麼說、這麼見者:『無布施,無供養,……(中略)以證智自作證後而宣說此世、他世。』對他們來說,這應該可以被預期:他們回避身善行、語善行、意善行這三種善法後,將受持後轉起身惡行、語惡行、意惡行這三種不善法,那是什麼原因呢?因為,那些沙門婆羅門尊師們沒看見不善法的過患、卑下、雜染,善法在離欲上的效益、明淨側。又,就存在著他世,有『無他世』之見者,這是他的邪見;又,就存在著他世,他志於『無他世』,這是他的邪志;又,就存在著他世,他說『無他世』之語,這是他的邪語;又,就存在著他世,他說『無他世』,他對那些知道他世的阿羅漢作反對;又,就存在著他世,他教導其他人『無他世』,這是他的非正法之說服,他以這非正法之說服而稱讚自己,輕蔑他人,像這樣,他先前的善戒被捨斷了,惡戒被現起:這位邪見、邪志、邪語、聖者的作對、非正法之說服者稱讚自己、輕蔑他人,像這樣,這許多以邪見為緣的惡不善法生成。
  屋主們!在那裡,智者像這樣深慮:『如果無他世,這樣,這位男子尊師以身體的崩解,將作了自己的平安;如果有他世,這樣,這位男子尊師以身體的崩解,死後往生到苦界惡趣下界、地獄。又,任他世存在、不[存在];[不論]那些沙門、婆羅門尊師們的話是否真的,然而,這位男子尊師在當生中是應該被智者呵責者:「男子個人是惡戒者、虛無論的邪見者。」如果正有他世,這樣,這位男子尊師在兩處是厄運者:在當生中是應該被智者呵責者,以及以身體的崩解,死後往生到苦界、惡趣、下界、地獄。』這樣,這無缺點法被不完全地受持,[只]遍滿一邊後住立,捨除了善處。
  屋主們!在那裡,凡那些沙門、婆羅門是這麼說、這麼見者:『有布施,……(中略)以證智自作證後而宣說此世、他世。』對他們來說,這應該可以被預期:他們回避身惡行、語惡行、意惡行這三種不善法後,將受持後轉起身善行、語善行、意善行這三種善法,那是什麼原因呢?因為,那些沙門婆羅門尊師們看見不善法的過患、卑下、雜染,善法在離欲上的效益、明淨側。又,就存在著他世,有『有他世』之見者,這是他的正見;又,就存在著他世,他志於『有他世』,這是他的正志;又,就存在著他世,他說『有他世』之語,這是他的正語;又,就存在著他世,他說『有他世』,他對那些知道他世的阿羅漢不作反對;又,就存在著他世,他教導其他人『有他世』,這是他的正法之說服,他以這正法之說服而既不稱讚自己,也不輕蔑他人,像這樣,他先前的惡戒被捨斷了,善戒被現起:這位正見、正志、正語、聖者的不作對、正法之說服者不稱讚自己、不輕蔑他人,像這樣,這許多以正見為緣的善法生成。
  屋主們!在那裡,智者像這樣深慮:『如果有他世,這樣,這位男子尊師以身體的崩解,死後往生到善趣、天界。又,任他世存在、不[存在];[不論]那些沙門、婆羅門尊師們的話是否真的,然而,這位男子尊師在當生中是應該被智者讚賞者:「男子個人是善戒者、存在論的正見者。」如果正有他世,這樣,這位男子尊師在兩處是幸運者:在當生中是應該被智者讚賞者,以及以身體的崩解,死後往生到善趣、天界。』這樣,這無缺點法被完全地受持,遍滿兩邊後住立,捨除了不善處。
  屋主們!有一些沙門、婆羅門是這麼說、這麼見者:『作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:無惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而無福德,無福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而無福德,無福德的[後果]傳來。』屋主們!有一些沙門、婆羅門對那些沙門、婆羅門以直接反對之語而這麼說:『作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取、入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而有惡,有惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而有惡,有惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而有福德,有福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而有福德,有福德的[後果]傳來。』屋主們!你們怎麼想:這些沙門、婆羅門相互以直接反對之語,不是嗎?」
  「是的,大德!」
  「屋主們!在那裡,凡那些沙門、婆羅門是這麼說、這麼見者:『作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取、入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:無惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的南岸,……(中略)依布施,依調御,依抑制,依說真實,從此因緣而無福德,無福德的[後果]傳來。』對他們來說,這應該可以被預期:他們回避身善行、語善行、意善行這三種善法後,將受持後轉起身惡行、語惡行、意惡行這三種不善法,那是什麼原因呢?因為,那些沙門婆羅門尊師們沒看見不善法的過患、卑下、雜染,善法在離欲上的效益、明淨側。又,就存在著作業,有『無作業』之見者,這是他的邪見;又,就存在著作業,他志於『無作業』,這是他的邪志;又,就存在著作業,他說『無作業』之語,這是他的邪語;又,就存在著作業,他說『無作業』,他對那些[有]作業論的阿羅漢作反對;又,就存在著作業,他教導其他人『無作業』,這是他的非正法之說服,他以這非正法之說服而稱讚自己,輕蔑他人,像這樣,他先前的善戒被捨斷了,惡戒被現起:這位邪見、邪志、邪語、聖者的作對、非正法之說服者稱讚自己、輕蔑他人,像這樣,這許多以邪見為緣的惡不善法生成。
  屋主們!在那裡,智者像這樣深慮:『如果無作業,這樣,這位男子尊師以身體的崩解,將作了自己的平安;如果有作業,這樣,這位男子尊師以身體的崩解,死後往生到苦界、惡趣、下界、地獄。又,任作業存在、不[存在];[不論]那些沙門、婆羅門尊師們的話是否真的,然而,這位男子尊師在當生中是應該被智者呵責者:「男子個人是惡戒者、無作業論的邪見者。」如果正有作業,這樣,這位男子尊師在兩處是厄運者:在當生中是應該被智者呵責者,以及以身體的崩解,死後往生到苦界、惡趣、下界、地獄。』這樣,這無缺點法被不完全地受持,[只]遍滿一邊後住立,捨除了善處。
  屋主們!在那裡,凡那些沙門、婆羅門是這麼說、這麼見者:『作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取、入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而有惡,有惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而有惡,有惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而有福德,有福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而有福德,有福德的[後果]傳來。』對他們來說,這應該可以被預期:他們回避身惡行、語惡行、意惡行這三種不善法後,將受持後轉起身善行、語善行、意善行這三種善法,那是什麼原因呢?因為,那些沙門婆羅門尊師們看見不善法的過患、卑下、雜染,善法在離欲上的效益、明淨側。又,就存在著作業,有『有作業』之見者,這是他的正見;又,就存在著作業,他志於『有作業』,這是他的正志;又,就存在著作業,他說『有作業』之語,這是他的正語;又,就存在著作業,他說『有作業』,他對那些[有]作業論的阿羅漢不作反對;又,就存在著作業,他教導其他人『有作業』,這是他的正法之說服,他以這正法之說服而既不稱讚自己,也不輕蔑他人,像這樣,他先前的惡戒被捨斷了,善戒被現起:這位正見、正志、正語、聖者的不作對、正法之說服者不稱讚自己、不輕蔑他人,像這樣,這許多以正見為緣的善法生成。
  屋主們!在那裡,智者像這樣深慮:『如果有作業,這樣,這位男子尊師以身體的崩解,死後往生到善趣、天界。又,任作業存在、不[存在];[不論]那些沙門、婆羅門尊師們的話是否真的,然而,這位男子尊師在當生中是應該被智者讚賞者:「男子個人是善戒者、[有]作業論的正見者。」如果正有作業,這樣,這位男子尊師在兩處是幸運者:在當生中是應該被智者讚賞者,以及以身體的崩解,死後往生到善趣、天界。』這樣,這無缺點法被完全地受持,遍滿兩邊後住立,捨除了不善處。
  屋主們!有一些沙門、婆羅門是這麼說、這麼見者:『對眾生的雜染來說,沒有因沒有緣,無因無緣眾生被污染;對眾生的清淨來說,沒有因沒有緣,無因無緣眾生被淨化,沒有力,沒有活力,沒有人的力量,沒有人的努力;一切眾生、一切生物類、一切生存類、一切生命無自在力,無力,無活力變化命運、本性的結合而在六等級中感受苦樂。』屋主們!有一些沙門、婆羅門對那些沙門、婆羅門以直接反對之語而這麼說:『對眾生的雜染來說,有因有緣,有因有緣眾生被污染;對眾生的清淨來說,有因有緣,有因有緣眾生被淨化,有力,有活力,有人的力量,有人的努力;非一切眾生、一切生物類、一切生存類、一切生命無自在力,無力,無活力變化命運、本性的結合而在六等級中感受苦樂。』屋主們!你們怎麼想:這些沙門、婆羅門相互以直接反對之語,不是嗎?」
  「是的,大德!」
  「屋主們!在那裡,凡那些沙門、婆羅門是這麼說、這麼見者:『對眾生的雜染來說,沒有因沒有緣,無因無緣眾生被污染;對眾生的清淨來說,沒有因沒有緣,無因無緣眾生被淨化,沒有力,沒有活力,沒有人的力量,沒有人的努力;一切眾生、一切生物類、一切生存類、一切生命無自在力,無力,無活力變化命運、本性的結合而在六等級中感受苦樂。』對他們來說,這應該可以被預期:他們回避身善行、語善行、意善行這三種善法後,將受持後轉起身惡行、語惡行、意惡行這三種不善法,那是什麼原因呢?因為,那些沙門婆羅門尊師們沒看見不善法的過患、卑下、雜染,善法在離欲上的效益、明淨側。又,就存在著因,有『無因』之見者,這是他的邪見;又,就存在著因,他志於『無因』,這是他的邪志;又,就存在著因,他說『無因』之語,這是他的邪語;又,就存在著因,他說『無因』,他對那些有因論的阿羅漢作反對;又,就存在著因,他教導其他人『無因』,這是他的非正法之說服,他以這非正法之說服而稱讚自己,輕蔑他人,像這樣,他先前的善戒被捨斷了,惡戒被現起:這位邪見、邪志、邪語、聖者的作對、非正法之說服者稱讚自己、輕蔑他人,像這樣,這許多以邪見為緣的惡不善法生成。
  屋主們!在那裡,智者像這樣深慮:『如果無因,這樣,這位男子尊師以身體的崩解,將作了自己的平安;如果有因,這樣,這位男子尊師以身體的崩解,死後往生到苦界、惡趣、下界、地獄。又,任因存在、不[存在];[不論]那些沙門、婆羅門尊師們的話是否真的,然而,這位男子尊師在當生中是應該被智者呵責者:「男子個人是惡戒者、無因論的邪見者。」如果正有因,這樣,這位男子尊師在兩處是厄運者:在當生中是應該被智者呵責者,以及以身體的崩解,死後往生到苦界、惡趣、下界、地獄。』這樣,這無缺點法被不完全地受持,[只]遍滿一邊後住立,捨除了善處。
  屋主們!在那裡,凡那些沙門、婆羅門是這麼說、這麼見者:『對眾生的雜染來說,有因有緣,有因有緣眾生被污染;對眾生的清淨來說,有因有緣,有因有緣眾生被淨化,有力,有活力,有人的力量,有人的努力;非一切眾生、一切生物類、一切生存類、一切生命無自在力,無力,無活力變化命運、本性的結合而在六等級中感受苦樂。』對他們來說,這應該可以被預期:他們回避身惡行、語惡行、意惡行這三種不善法後,將受持後轉起身善行、語善行、意善行這三種善法,那是什麼原因呢?因為,那些沙門婆羅門尊師們看見不善法的過患、卑下、雜染,善法在離欲上的效益、明淨側。又,就存在著因,有『有因』之見者,這是他的正見;又,就存在著因,他志於『有因』,這是他的正志;又,就存在著因,他說『有因』之語,這是他的正語;又,就存在著因,他說『有因』,他對那些有因論的阿羅漢不作反對;又,就存在著因,他教導其他人『有因』,這是他的正法之說服,他以這正法之說服而既不稱讚自己,也不輕蔑他人,像這樣,他先前的惡戒被捨斷了,善戒被現起:這位正見、正志、正語、聖者的不作對、正法之說服者不稱讚自己、不輕蔑他人,像這樣,這許多以正見為緣的善法生成。
  屋主們!在那裡,智者像這樣深慮:『如果有因,這樣,這位男子尊師以身體的崩解,死後往生到善趣、天界。又,任因存在、不[存在];[不論]那些沙門、婆羅門尊師們的話是否真的,然而,這位男子尊師在當生中是應該被智者讚賞者:「男子個人是善戒者、有因論的正見者。」如果正有因,這樣,這位男子尊師在兩處是幸運者:在當生中是應該被智者讚賞者,以及以身體的崩解,死後往生到善趣、天界。』這樣,這無缺點法被完全地受持,遍滿兩邊後住立,捨除了不善處。
  屋主們!有一些沙門、婆羅門是這麼說、這麼見者:『沒有一切無色界。』屋主們!有一些沙門、婆羅門對那些沙門、婆羅門以直接反對之語而這麼說:『有一切無色界。』屋主們!你們怎麼想:這些沙門、婆羅門相互以直接反對之語,不是嗎?」
  「是的,大德!」
  「屋主們!在那裡,智者像這樣深慮:『凡那些沙門、婆羅門尊師是這麼說、這麼見者:「沒有一切無色界。」我沒看見這個;凡那些沙門、婆羅門尊師是這麼說、這麼見者:「有一切無色界。」我不知道這個,如果當我不知、不見時,就執取一邊而說:「這才是真實的,其它都是空虛的。」那對我會是不適當的。凡那些沙門、婆羅門尊師是這麼說、這麼見者:「沒有一切無色界。」如果那些沙門、婆羅門尊師的話是真的,這是可能的:我的往生處將無缺點地是那些有色的、意所生的天神那裡;又,凡那些沙門、婆羅門尊師是這麼說、這麼見者:「有一切無色界。」如果那些沙門、婆羅門尊師的話是真的,這是可能的:我的往生處將無缺點地是那些無色的、想所生的天神那裡,又,因為色而拿杖、拿刀、鬥諍、異執、諍論、指責、離間語、妄語被看見,但,這在一切無色界中沒有。』他像這樣深慮後,就成為對色為了離貪滅的行者
  屋主們!有一些沙門、婆羅門是這麼說、這麼見者:『沒有一切有之滅。』屋主們!有一些沙門、婆羅門對那些沙門、婆羅門以直接反對之語而這麼說:『有一切有之滅。』屋主們!你們怎麼想:這些沙門、婆羅門相互以直接反對之語,不是嗎?」
  「是的,大德!」
  「屋主們!在那裡,智者像這樣深慮:『凡那些沙門、婆羅門尊師是這麼說、這麼見者:「沒有一切有之滅。」我沒看見這個;凡那些沙門、婆羅門尊師是這麼說、這麼見者:「有一切有之滅。」我不知道這個,如果當我不知、不見時,就執取一邊而說:「這才是真實的,其它都是空虛的。」那對我會是不適當的。凡那些沙門、婆羅門尊師是這麼說、這麼見者:「沒有一切有之滅。」如果那些沙門、婆羅門尊師的話是真的,這是可能的:我的往生處將無缺點地是那些無色的、想所生的天神那裡;又,凡那些沙門、婆羅門尊師是這麼說、這麼見者:「有一切有之滅。」如果那些沙門、婆羅門尊師的話是真的,這是可能的:我將當生證涅槃,凡那些沙門、婆羅門尊師是這麼說、這麼見者:「沒有一切有之滅。」他們的見在貪欲附近,在結縛附近,在歡喜附近,在取著附近,在執取附近,凡那些沙門、婆羅門尊師是這麼說、這麼見者:「有一切有之滅。」他們的見在無貪欲附近,在無結縛附近,在無歡喜附近,在無取著附近,在無執取附近。』他像這樣深慮後,就成為對有為了厭、離貪、滅的行者。
  屋主們!現在世間中存在這四種人,哪四種呢?屋主們!這裡,某類人自己是苦行者,致力於自己苦行之實踐。屋主們!這裡,某類人是令他人苦行者,致力於令他人苦行之實踐。屋主們!這裡,某類人自己是苦行者,致力於自己苦行之實踐,也是令他人苦行者,致力於令他人苦行之實踐。屋主們!這裡,某類人自己既不是苦行者,不致力於自己苦行之實踐,也不是令他人苦行者,不致力於令他人苦行之實踐,他自己非苦行者、不令他人苦行者、當生無飢渴者、已達涅槃者、已平靜者、自己是梵已生者、住於樂的經驗者。
  屋主們!哪種人自己是苦行,致力於自己苦行之實踐呢?屋主們!這裡,某人是裸行者、脫離正行者、舔手者、……(中略)像這樣,他住於許多如此形式對身體的苦行與折磨之實踐,屋主們!這種人被稱為自己是苦行者,致力於自己苦行之實踐。
  屋主們!哪種人是令他人苦行,致力於令他人苦行之實踐呢?屋主們!這裡,某人是屠羊者、屠豬者、……(中略)任何其他殘忍的工作者,屋主們!這種人被稱為令他人苦行者,致力於令他人苦行之實踐。
  屋主們!哪種人是自己是苦行者,致力於自己苦行之實踐,也是令他人苦行者,致力於令他人苦行之實踐呢?屋主們!這裡,某人是剎帝利灌頂王……(中略)他的那些被懲罰威脅的、被恐懼威脅的、淚滿面的、哭泣著的『奴僕』或『報信者』或『工人』,他們作準備工作。屋主們!這種人被稱為自己是苦行者,致力於自己苦行之實踐,也是令他人苦行者,致力於令他人苦行之實踐。
  屋主們!哪種人是自己既非苦行者,也不致力於自己苦行之實踐,是不令他人苦行者,不致力於令他人苦行之實踐,自己非苦行者、不令他人苦行者,當生無飢渴的、已達涅槃的、已平靜的,以自己是梵已生者而住於樂的經驗呢?屋主們!這裡,如來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出現於世間,……(中略)他捨斷這些心的隨雜染、慧的減弱之五蓋後,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,正念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、專注、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,由平靜而正念遍淨的第四禪。
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他使心轉向許多前世住處回憶之智。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
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他使心轉向眾生死亡與往生之智,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。
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他使心轉向煩惱滅盡智。他如實了知:『這是苦。』……(中略)如實了知:『這是導向煩惱滅道跡。』當他這麼知、這麼見時,心從欲的煩惱解脫,心從有的煩惱解脫,心從無明的煩惱解脫。當解脫時,有『[這是]解脫』之智,他了知:『出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。』屋主們!這種人被稱為自己既非苦行者,也不致力於自己苦行之實踐,是不令他人苦行者,不致力於令他人苦行之實踐,自己非苦行者、不令他人苦行者,當生無飢渴的、已達涅槃的、已平靜的,以自己是梵已生者而住於樂的經驗。」
  當這麼說時,沙拉的婆羅門屋主們對世尊這麼說:
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被喬達摩尊師以種種法門說明,我們歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起終生歸依。」
  無缺點經第十終了。
  屋主品第一終了,其攝頌
  耿達勒葛、[八]城人、有學,迫得利亞,再來是養子耆婆,
  優婆離之調伏、狗、無畏,多種受、無缺點第十。
MN.60/(10) Apaṇṇakasuttaṃ
   92. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā– “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti. Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.
   93. Ekamantaṃ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca– “atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā”ti? “Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā”ti. “Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya. Katamo ca, gahapatayo, apaṇṇako dhammo”?
   94. “Santi gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ; natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu– ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ; atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; atthi ayaṃ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Taṃ kiṃ maññatha, gahapatayo– ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti? “Evaṃ, bhante”.
   95. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘natthi dinnaṃ, natthi yiṭṭhaṃ …pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ: yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ– ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva pana paraṃ lokaṃ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ– ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
   “Tatra gahapatayo, viññū puriso iti paṭisañcikkhati– ‘sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho– dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho– yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.
   96. “Tatra gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘atthi dinnaṃ …pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ: yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ– ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ– ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ– ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
   “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati– ‘sace kho atthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso– sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho– yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.
   97. “Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? “Evaṃ, bhante”.
   98. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento …pe… dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ: yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ– ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ– ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ– ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
   “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati– ‘sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho– dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho– yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.
   99. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ: yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ manoduccaritaṃ– ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ– ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ– ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
   “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati– ‘sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso– sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho– yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.
   100. “Santi gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu– ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’ti? ‘Evaṃ, bhante’.
   101. “Tatra gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ: yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ– ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ– ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti saṅkappeti svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ– ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attānukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
   “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati– ‘sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati; sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho– dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.
   102. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ: yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ– ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ– ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ– ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
   “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati– ‘sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso– sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Sace kho atthi hetu evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.
   103. “Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino ‘natthi sabbaso āruppā’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu– ‘atthi sabbaso āruppā’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? “Evaṃ, bhante”. “Tatra gahapatayo, viññū puriso iti paṭisañcikkhati– ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘natthi sabbaso āruppā’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘atthi sabbaso āruppā’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ– idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘natthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati– ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati– ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Dissanti kho pana rūpādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādā. ‘Natthi kho panetaṃ sabbaso arūpe’”ti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
   104. “Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘natthi sabbaso bhavanirodho’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu– ‘atthi sabbaso bhavanirodho’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? “Evaṃ, bhante”. “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘natthi sabbaso bhavanirodho’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘atthi sabbaso bhavanirodho’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ– idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘natthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati– ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘atthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati– yaṃ diṭṭheva dhamme parinibbāyissāmi Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘natthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi sārāgāya santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘atthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’”ti. So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
   105. “Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
   106. “Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano …pe… iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.
   “Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko …pe… ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.
   “Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto …pe… tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
   “Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti …pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.
   Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate”ti.
   Apaṇṇakasuttaṃ niṭṭhitaṃ dasamaṃ.
   Gahapativaggo niṭṭhito paṭhamo.
   Tassuddānaṃ–
   Kandaranāgarasekhavato ca, potaliyo puna jīvakabhacco;
   Upālidamatho kukkura-abhayo, bahuvedanīyāpaṇṇakato dasamo.
漢巴經文比對(莊春江作):
  「明淨側」(vodānapakkhaṃ),智髻比丘長老英譯為「清潔情況」(the aspect of cleansing)。
  「任他世存在、不[存在]」(Kāmaṃ kho pana māhu paro loko),智髻比丘長老英譯為「讓我假設沒有其他世界」(let me assume that there is no other world),坦尼沙羅比丘長老英譯為「即使我們不說下一世」(Even if we didn't speak of the next world)。按:「任」(Kāmaṃ),原意為「寧願;與其~不如~ 」,「存在、不[存在](存在與否)」(māhu),解讀為mā+ahu。按:未見《破斥猶豫》對此句解說。
  「厄運者」(kaliggāho, kaliggaho,逐字譯為「厄運骰子+捕獲者」),菩提比丘長老英譯為「作了一個不幸之擲」(casts an unlucky throw/AN.3.29, has made an unlucky throw/MN.60)。按:《破斥猶豫》以「挫敗的捕獲者」(parājayaggāho)解說,《滿足希求》說,在此世與來世兩處他是被冒犯的捕獲者(aparaddhaggāho),挫敗的捕獲者。