經號:   
   (中部66經 更新)
中部66經/鵪鶉譬喻經(比丘品[7])(莊春江譯)
  我聽到這樣
  有一次世尊住在安估搭勒玻名叫市集的安估搭勒玻市鎮。
  那時,世尊在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入市集城。在市集城為了托鉢而行後,食畢,從施食處返回,前往叢林作中午的休息。進入那個叢林後,坐在某棵樹下作中午的休息。
  尊者優陀夷在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入市集城。在市集城為了托鉢而行後,食畢,從施食處返回,[也]前往那個叢林作中午的休息。進入那個叢林後,坐在某棵樹下作中午的休息。當尊者優陀夷獨處、獨坐時,心中生起了這樣的深思:
  「世尊確實是我們許多苦法的除去者,世尊確實是我們許多樂法的帶來者,世尊確實是我們許多不善法的除去者,世尊確實是我們許多善法的帶來者。」
  那時,尊者優陀夷在傍晚時,從獨坐中出來,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,尊者優陀夷對世尊說:
  「大德!這裡,當我獨處、獨坐時,心中生起了這樣的深思:『世尊確實是我們許多苦法的除去者,世尊確實是我們許多樂法的帶來者,世尊確實是我們許多不善法的除去者,世尊確實是我們許多善法的帶來者。』大德!以前,我們在傍晚、早晨、白天非時用餐,那時,有個時機世尊召喚比丘們:『來吧!比丘們!你們要捨斷白天非時食。』大德!那對我就有變心、有憂[,心想]:『有信的屋主們在白天非時施與我們勝妙的硬食與軟食,但,世尊要我們對它捨斷,善逝要我們對它斷念。』大德!我們[出於]對世尊的愛與尊重,看見,這樣,我們捨斷白天非時食。大德!我們只在傍晚與早晨用餐。那時,有個時機世尊召喚比丘們:『來吧!比丘們!你們要捨斷夜間非時食。』大德!那對我就有變心、有憂[而心想]:『這算是比較勝妙的兩餐,世尊要我們對它捨斷,善逝要我們對它斷念。』大德!從前,某位男子在白天得到咖哩後,這麼說:『好吧,請你們放到傍晚,我們將全部合在一起食用。』大德!所有料理都在那晚,少些在白天,大德!我們[出於]對世尊的愛與尊重,看見慚與愧,這樣,我們捨斷夜間非時食。大德!從前,比丘們在黑暗的夜間為了托鉢而行掉入糞坑,掉入污水坑,登上荊棘草叢,登上睡覺的母牛,遇到作壞事或預備作壞事的盜賊,他們被婦女以不正法招請。大德!從前,我在黑暗的夜間為了托鉢而行,某位洗容器的女子在閃電中看見我,看見我後,害怕地作尖叫:『天啊!有鬼[跟]我!』大德!當這麼說時,我對那位女子這麼說:『姊妹!我不是鬼,是比丘為托鉢站立。』『死爹的比丘!死娘的比丘!比丘!願你被銳利的牛刀切開肚子,而不在黑暗的夜間以肚子的原因為了托鉢而行!』大德!當我回憶起這個時,我這麼想:『世尊確實是我們許多苦法的除去者,世尊確實是我們許多樂法的帶來者,世尊確實是我們許多不善法的除去者,世尊確實是我們許多善法的帶來者。』」
  「同樣的,優陀夷!當被我說『請你捨斷這個。』時,某些愚鈍男子這麼說:『什麼?這一點小事、低級的事?這位沙門太苛求了。』他們不捨斷它,他們對我不滿,也對那些想學的比丘[不滿],優陀夷!它變成有力的、堅固的、牢固的、不腐的繫縛:一個粗木頭[枷],優陀夷!猶如鵪鶉鳥被束縛用的臭蔓藤束縛,牠就在那裡等待傷害,或捕捉,或死亡。優陀夷!如果這麼說:『那隻鵪鶉鳥被束縛用的臭蔓藤束縛,牠就在那裡等待傷害,或捕捉,或死亡,那臭蔓藤是無力的、薄弱的、腐爛的、不實的束縛。』優陀夷!當[這樣]說時,會正確地說了嗎?」
  「不!大德!大德!那隻鵪鶉鳥被束縛用的臭蔓藤束縛,牠就在那裡等待傷害,或捕捉,或死亡,那臭蔓藤是有力的、堅固的、牢固的、不腐的繫縛:一個粗木頭[枷]。」
  「同樣的,優陀夷!當被我說『請你捨斷這個。』時,某些愚鈍男子這麼說:『什麼?這一點小事、低級的事?這位沙門太苛求了。』他們不捨斷它,他們對我不滿,也對那些想學的比丘[不滿],優陀夷!它變成有力的、堅固的、牢固的、不腐的繫縛:一個粗木頭[枷]。
  又,優陀夷!這裡,當被我說『請你捨斷這個。』時,某些善男子這麼說:『什麼?這一點小事、低級而能被捨斷的事,世尊要我們對它捨斷,善逝要我們對它斷念?』但他們捨斷它,他們不對我不滿,也不對那些想學的比丘[不滿]。捨斷它後,他們以成為鹿[溫馴]之心住於不用操心、安心、平靜安穩。優陀夷!它變成無力的、薄弱的、腐爛的、不實的束縛。優陀夷!猶如國王的象有像轅桿那樣的牙、龐大的[身軀]、生得高貴、經常出入戰場,被束縛用的堅固韁繩束縛,但只扭動身體一點點後,就切斷、破壞那束縛,接著往想去的地方出發。優陀夷!如果這麼說:『那隻國王的象有像轅桿那樣的牙、龐大的[身軀]、生得高貴、經常出入戰場,被束縛用的堅固韁繩束縛,但只扭動身體一點點後,就切斷、破壞那束縛,接著往想去的地方出發,那韁繩是有力的、堅固的、牢固的、不腐的繫縛:一個粗木頭[枷]。』優陀夷!當[這樣]說時,會正確地說了嗎?」
  「不!大德!大德!那隻國王的象有像轅桿那樣的牙、龐大的[身軀]、生得高貴、經常出入戰場,被束縛用的堅固韁繩束縛,但只扭動身體一點點後,就切斷、破壞那束縛,接著往想去的地方出發,那韁繩是無力的、薄弱的、腐爛的、不實的束縛。」
  「同樣的,優陀夷!當被我說『請你捨斷這個。』時,某些善男子這麼說:『什麼?這一點小事、低級而能被捨斷的事,世尊要我們對它捨斷,善逝要我們對它斷念?』但他們捨斷它,他們不對我不滿,也不對那些想學的比丘[不滿]。捨斷它後,他們以成為鹿[溫馴]之心住於不用操心、安心、平靜安穩。優陀夷!它變成無力的、薄弱的、腐爛的、不實的束縛。
  優陀夷!猶如有貧窮、無所有、貧困的男子,他有一間烏鴉能進出、非最上等類的破小屋,有一張非最上等類的破床,有一甕非最上等類的播種穀粒,有一個非最上等類的妻子,如果他看見到僧園的比丘愉快地食用飲食後,洗好手腳,坐在涼的日蔭處,努力於增上心,他這麼想:『先生沙門身分確實是快樂啊!先生!沙門身分確實是健康啊!讓我也剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』但,他不能捨斷那一間烏鴉能進出、非最上等類的破小屋,捨斷一張非最上等類的破床,捨斷一甕非最上等類的播種穀粒,捨斷一個非最上等類的妻子,然後剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。優陀夷!如果這麼說:『那位男子被束縛所束縛,不能捨斷那一間烏鴉能進出、非最上等類的破小屋,捨斷一張非最上等類的破床,捨斷一甕非最上等類的播種穀粒,捨斷一個非最上等類的妻子,然後剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,那束縛是無力的、薄弱的、腐爛的、不實的束縛。』優陀夷!當[這樣]說時,會正確地說了嗎?」
  「不!大德!大德!那位男子被束縛所束縛,不能捨斷那一間烏鴉能進出、非最上等類的破小屋,捨斷一張非最上等類的破床,捨斷一甕非最上等類的播種穀粒,捨斷一個非最上等類的妻子,然後剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,那束縛是有力的、堅固的、牢固的、不腐的繫縛:一個粗木頭[枷]。」
  「同樣的,優陀夷!當被我說『請你捨斷這個。』時,某些愚鈍男子這麼說:『什麼?這一點小事、低級的事?這位沙門太苛求了。』他們不捨斷它,他們對我不滿,也對那些想學的比丘[不滿],優陀夷!它變成有力的、堅固的、牢固的、不腐的繫縛:一個粗木頭[枷]。
  優陀夷!猶如有富有的、大富的、大財富的屋主或屋主之子,他有不只一個金幣群的集積,不只一個穀物群的集積,不只一個田地群的集積,不只一個房地群的集積,不只一個被養育者群的集積,不只一個男奴僕群的集積,不只一個女奴僕群的集積,如果他看見到僧園的比丘愉快地食用飲食後,洗好手腳,坐在涼的日蔭處,努力於增上心,他這麼想:『先生!沙門身分確實是快樂啊!先生!沙門身分確實是健康啊!讓我也剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』他能捨斷不只一個金幣群的集積,捨斷不只一個穀物群的集積,捨斷不只一個田地群的集積,捨斷不只一個房地群的集積,捨斷不只一個被養育者群的集積,捨斷不只一個男奴僕群的集積,捨斷不只一個女奴僕地群的集積,然後剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。優陀夷!如果說:『屋主或屋主之子被束縛所束縛,他能捨斷不只一個金幣群集積,捨斷不只一個穀物群的集積,捨斷不只一個田地群的集積,捨斷不只一個房地群的集積,捨斷不只一個被養育者群的集積,捨斷不只一個男奴僕群的集積,捨斷不只一個女奴僕群的集積,然後剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,那束縛是有力的、堅固的、牢固的、不腐的繫縛:一個粗木頭[枷]。』優陀夷!當[這樣]說時,會正確地說了嗎?」
  「不!大德!大德!那位屋主或屋主之子被束縛所束縛,他能捨斷不只一個金幣群的集積,捨斷不只一個穀物群的集積,捨斷不只一個田地群的集積,捨斷不只一個房地群的集積,捨斷不只一個被養育者群的集積,捨斷不只一個男奴僕群的集積,捨斷不只一個女奴僕群的集積,然後剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,那束縛是無力的、薄弱的、腐爛的、不實的束縛。」
  「同樣的,優陀夷!當被我說『請你捨斷這個。』時,某些善男子這麼說:『什麼?這一點小事、低級而能被捨斷的事,世尊要我們對它捨斷,善逝要我們對它斷念?』但他們捨斷它,他們不對我不滿,也不對那些想學的比丘[不滿]。捨斷它後,他們以成為鹿[溫馴]之心住於不用操心、安心、平靜安穩。優陀夷!它變成無力的、薄弱的、腐爛的、不實的束縛。
  優陀夷!現在世間中存在這四種人,哪四種呢?優陀夷!這裡,某人是依著之捨斷、依著之斷念的行者,當他為了依著之捨斷、依著之斷念而行時,繫屬於依著的憶念與意向生起,他容忍它,不捨斷、不驅離、不剷除、不使之走到不存在。優陀夷!我說這個人『被結縛』,非『離結縛』。那是什麼原因呢?優陀夷!因為,我知道關於這個人的種種根性。
  優陀夷!這裡,某人是依著之捨斷、依著之斷念的行者,當他為了依著之捨斷、依著之斷念而行時,繫屬於依著的憶念與意向生起,他不容忍它,捨斷、驅離、剷除、使之走到不存在。優陀夷!我說這個人『被結縛』,非『離結縛』。那是什麼原因呢?優陀夷!因為,我知道關於這個人的種種根性。
  優陀夷!這裡,某人是依著之捨斷、依著之斷念的行者,當他為了依著之捨斷、依著之斷念而行時,偶爾由於失念而繫屬於依著的憶念與意向生起,優陀夷!念的生起[或]緩慢,但[一生起,]那時,就急速地捨斷、驅離、剷除、使之走到不存在。優陀夷!猶如男子如果在中午被曬得很熱的鐵鍋上滴二、三滴水滴,優陀夷!水滴的落下[或]緩慢,但[一落下,]那時,它就會急速地走到遍盡、耗盡。同樣的,優陀夷!某人是依著之捨斷、依著之斷念的行者,當他為了依著之捨斷、依著之斷念而行時,偶爾由於失念而繫屬於依著的憶念與意向生起,優陀夷!念的生起[或]緩慢,但[一生起,]那時,就急速地捨斷、驅離、剷除、使之走到不存在。優陀夷!我說這個人『被結縛』,非『離結縛』。那是什麼原因呢?優陀夷!因為,我知道關於這個人的種種根性。
  優陀夷!這裡,『依著是苦的根。』某人像這樣知道後,他成為無依著,當依著消滅時成為解脫者。優陀夷!我說這個人『離結縛』,非『被結縛』。那是什麼原因呢?優陀夷!因為,我知道關於這個人的種種根性。
  優陀夷!有這五種欲,哪五種呢?能被眼識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的色;能被耳識知……的聲音;能被鼻識知……的氣味;能被舌識知……的味道;能被身識知,令人想要的、可愛的、合意的、可愛樣子的、伴隨欲的、貪染的所觸,阿難!這些是五種欲。優陀夷!凡緣這五種欲生起的樂與喜悅,比丘們!這些被稱為欲樂、穢樂、一般人的樂、非聖樂,我說:『不應該實行、不應該修習、不應該多修習,對這種樂應該害怕。』
  優陀夷!這裡,比丘從離欲、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,……(中略)進入後住於無尋、無伺,定而生喜、樂的第二禪;以喜的褪去……(中略)第三禪;以樂的捨斷……(中略)進入後住於不苦不樂,由平靜而正念遍淨的第四禪,這被稱為離欲樂、獨居樂、寂靜樂、正覺樂,我說:『應該實行、應該修習、應該多修習,對這種樂不應該害怕。』
  優陀夷!這裡,比丘從離欲、離不善法後,進入後住於有尋、有伺,離而生喜、樂的初禪,優陀夷!我說這在搖動中。在那裡,什麼在動搖中呢?凡有尋、伺未滅者,在那裡,這是在動搖中。優陀夷!這裡,比丘以尋與伺的平息,……(中略)進入後住於無尋、無伺,定而生喜、樂的第二禪,優陀夷!我說這也在搖動中。在那裡,什麼在動搖中呢?凡有喜、樂未滅者,在那裡,這是在動搖中。優陀夷!這裡,比丘以喜的褪去……(中略)第三禪,優陀夷!我說這也在搖動中。在那裡,什麼在動搖中呢?凡有平靜樂未滅者,在那裡,這是在動搖中。優陀夷!這裡,比丘以樂的捨斷……(中略)進入後住於不苦不樂,由平靜而正念遍淨的第四禪,優陀夷!我說這在不動中。
  優陀夷!這裡,比丘從離欲、離不善法後,進入後住於有尋、有伺,離而生喜、樂的初禪,優陀夷!我說:『這是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是其超越呢?優陀夷!這裡,比丘以尋與伺的平息,……(中略)進入後住於無尋、無伺,定而生喜、樂的第二禪,這是其超越。優陀夷!我說:『這是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是其超越呢?優陀夷!這裡,比丘以喜的褪去……(中略)第三禪,這是其超越。優陀夷!我說:『這是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是其超越呢?優陀夷!這裡,比丘以樂的捨斷……(中略)進入後住於不苦不樂,由平靜而正念遍淨的第四禪,這是其超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是其超越呢?優陀夷!這裡,比丘以一切色想的超越,以有對想的滅沒,以不作意種種想[而知]:『虛空是無邊的』,進入後住於虛空無邊處,這是其超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是其超越呢?優陀夷!這裡,比丘以一切虛空無邊處的超越[而知]:『識是無邊的』,進入後住於識無邊處,這是其超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是其超越呢?優陀夷!這裡,比丘以一切識無邊處的超越[而知]:『什麼都沒有』,進入後住於無所有處,這是其超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是其超越呢?優陀夷!這裡,比丘以一切無所有處的超越,進入後住於非想非非想處,這是其超越。優陀夷!我說:『這也是不足的。』我說:『你們要捨斷。』我說:『你們要超越。』什麼是其超越呢?優陀夷!這裡,比丘以一切非想非非想處的超越,進入後住於想受滅,這是其超越。優陀夷!像這樣,我說對非想非非想處的捨斷。優陀夷!你看見任何我說的捨斷有或微細或粗大的結嗎?」
  「不,大德!」
  這就是世尊所說,悅意的尊者優陀夷歡喜世尊所說。
  鵪鶉譬喻經第六終了。
MN.66/(6) Laṭukikopamasuttaṃ
   148. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– “bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā”ti. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi
   149. Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti. Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi– ‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva domanassaṃ– ‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā. Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi– ‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ – ‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha– ‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā. Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti. Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi. Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī. Disvā maṃ bhītā vissaramakāsi– ‘abhumme pisāco vata man’ti! Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ– ‘nāhaṃ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti. ‘Bhikkhussa ātumārī, bhikkhussa mātumārī ! Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti. Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti– ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’”ti.
   150. “Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti. Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro– seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti. Yo nu kho, udāyi, evaṃ vadeyya – ‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti. “Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”.
   151. “Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ– seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati. Yo nu kho, udāyi, evaṃ vadeyya– ‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ …pe… asārakaṃ bandhanan”ti. “Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ”.
   152. “Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā. So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa– ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya– ‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti. “Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”.
   153. “Seyyathāpi udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo; so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa– ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya– ‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan”ti. “Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha yassa, no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ”.
   154. “Cattārome udāyi, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.
   “Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.
   “Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Seyyathāpi, udāyi, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.
   “Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti – iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
   155. “Pañca kho ime, udāyi, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, udāyi, pañca kāmaguṇā. Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.
   156. “Idhudāyi bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.
   “Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.
   “Idhudāyi bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo; iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi. Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī”ti? “No hetaṃ, bhante”ti.
   Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.
   Laṭukikopamasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「苦法」(dukkhadhammānaṃ),智髻比丘長老英譯為「痛苦的狀態」(painful states)。
  「不能消食(MA.192)」,南傳作「太苛求了」(adhisallikhateva,直譯為「過於削切」),智髻比丘長老英譯為「太強求;太嚴厲」(much too exacting)。
  「賊(MA.192)」,南傳作「盜賊」(māṇavehipi,原意為「青年」),菩提比丘長老英譯為「流氓」(hoodlums)。按:《破斥猶豫》、《滿足希求》皆以「盜賊」(corehi)解說,今準此譯。
  「惡不淨行(MA.192)」,南傳作「以不正法」(asaddhammena),智髻比丘長老英譯為「性方面地」(sexually)。按:《破斥猶豫》以「婬欲法」(methunadhammena)解說。
  「增上心」(adhicitte),智髻比丘長老英譯為「較高的心」(the higher mind)。
  「或時意忘(MA.192)」,南傳作「偶爾由於失念」(kadāci karahaci satisammosā),智髻比丘長老英譯為「偶爾由於深切注意的退步」(now and then through lapses of mindfulness)。
  「俱在苦根(MA.192)」,南傳作「依著是苦的根」(upadhi dukkhassa mūlanti),智髻比丘長老英譯為「獲得是苦的根」(acquisition is the root of suffering)。按:《破斥猶豫》以「五蘊的依著」(pañca khandhā upadhi)解說「依著」,下一句「當依著消滅時」則以「當渴愛消滅時」(taṇhakkhaye)解說。
  「移動(MA.192)」,南傳作「在搖動中」(iñjitasmiṃ),智髻比丘長老英譯為「屬於可動搖的」(belongs to the perturbable),菩提比丘長老解說第四禪以下的均屬「動搖」,第四禪與其上的無色界定,稱為「不動」。
  「過度(MA.192)」,南傳作「(你們要)超越」(samatikkamathāti),智髻比丘長老英譯為「超越它」(surmount it)。
  「天啊」(abhumme, abbhumme,原意為「哎呀」之類的感歎詞),智髻比丘長老英譯為「我的天啊」(Mercy me)。