經號:   
   (中部108經 更新)
中部108經/守護者目犍連經(天臂品[11])(莊春江譯)
  我聽到這樣
  有一次,在世尊般涅槃不久,尊者阿難住在王舍城栗鼠飼養處的竹林中。
  當時,摩揭陀國阿闍世王韋提希子對燈光王懷疑而修建王舍城。
  那時,尊者阿難在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入王舍城。那時,尊者阿難這麼想:
  「這時在王舍城為了托鉢而行還太早,讓我到守護者目犍連婆羅門工作的地方,去見守護者目犍連婆羅門。」
  那時,尊者阿難到守護者目犍連婆羅門工作的地方,去見守護者目犍連婆羅門。守護者目犍連婆羅門看見尊者阿難遠遠地走來。看見後,對尊者阿難這麼說:
  「請來!阿難尊師歡迎!阿難尊師!阿難尊師距上回來到這裡已很久了,請坐!阿難尊師!這座位設置好了。」
  尊者阿難在設置好的座位坐下,守護者目犍連婆羅門也取某個低矮坐具後,在一旁坐下。在一旁坐好後,守護者目犍連婆羅門對尊者阿難這麼說:
  「阿難先生!有[任何]一位比丘具備那喬達摩尊師、阿羅漢遍正覺者所具備那些所有全部、所有方法全部的法嗎?」
  「婆羅門!沒有[任何]一位比丘具備那位世尊、阿羅漢、遍正覺者所具備那些所有全部、所有方法全部的法,婆羅門!因為那位世尊是未生起道的使生起者;未產生道的使產生者;未宣說道的宣說者;道的了知者;道的知者;道的熟知者。又,[其]弟子們現在住於道的隨行,以後為具備者。」在這裡,尊者阿難與守護者目犍連婆羅門之間的這談論被中斷。
  那時,當摩揭陀國大臣作雨者婆羅門巡察王舍城工作的地方時,到守護者目犍連婆羅門工作的地方,去見尊者阿難。抵達後,與尊者阿難互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,摩揭陀國大臣作雨者婆羅門對尊者阿難這麼說:
  「阿難先生!現在,在這裡聚集共坐談論的是什麼呢?談論中被中斷的是什麼呢?」
  「婆羅門!這裡,守護者目犍連婆羅門對我這麼說:『阿難先生!有[任何]一位比丘具備那喬達摩尊師、阿羅漢、遍正覺者所具備那些所有全部、所有方法全部的法嗎?』當這麼說時,我對守護者目犍連婆羅門這麼說:『婆羅門!沒有[任何]一位比丘具備那位世尊、阿羅漢、遍正覺者所具備那些所有全部、所有方法全部的法,婆羅門!因為那位世尊是未生起道的使生起者;未產生道的使產生者;未宣說道的宣說者;道的了知者;道的知者;道的熟知者。又,[其]弟子們現在住於道的隨行,以後為具備者。』婆羅門!這是我們與守護者目犍連婆羅門談論中被中斷的,這時你抵達。」
  「阿難先生!有單一位比丘被喬達摩尊師指定:『我死後這位將是你們的歸依處。』你們現在應該使之行使嗎?」
  「婆羅門!沒有單一位比丘被有知、有見的世尊、阿羅漢、遍正覺者指定:『我死後這位將是你們的歸依處。』我們現在應該使之行使。」
  「但,阿難先生!有單一位比丘被僧團選定;被眾多長老比丘指定:『世尊死後這位將是我們的歸依處。』你們現在應該使之行使嗎?」
  「婆羅門!沒有單一位比丘被僧團選定;被眾多長老比丘指定:『世尊死後這位將是我們的歸依處。』我們現在應該使之行使。」
  「但,阿難先生!這樣,在無歸依處下,什麼是和合的原因呢?」
  「婆羅門!我們非無歸依處,婆羅門!我們有歸依處:法的歸依處。」
  「阿難先生!當被像這樣問:『阿難先生!有單一位比丘被喬達摩尊師指定:「我死後這位將是你們的歸依處。」你們現在應該使之行使嗎?』你說:『婆羅門!沒有單一位比丘被有知、有見的世尊、阿羅漢、遍正覺者指定:「我死後這位將是你們的歸依處。」我們現在應該使之行使。』當被像這樣問:『阿難先生!有單一位比丘被僧團選定;被眾多長老比丘指定:「世尊死後這位將是我們的歸依處。」你們現在應該使之行使嗎?你說:『沒有單一位比丘被僧團選定;被眾多長老比丘指定:「世尊死後這位將是我們的歸依處。」我們現在應該使之行使。』當被像這樣問:『但,阿難先生!這樣,在無歸依處下,什麼是和合的原因呢?』你說:『婆羅門!我們非無歸依處,婆羅門!我們有歸依處:法的歸依處。』阿難先生!應該怎樣看見這所說的義理呢?』
  「婆羅門!有比丘的學處被有知、有見的世尊、阿羅漢、遍正覺者安立,波羅提木叉被誦說:在那布薩日,所有依止單一個村落土地而住的我們全部集合在一個地方,集合後,我們請求轉起它(波羅提木叉)者,當它被說時,如果比丘有犯戒,有違犯,我們依所教誡的如法處理。無[哪位]尊師令我們處理,法令我們處理。」
  「阿難先生!有單一位比丘你們現在恭敬、尊重、尊敬、崇敬;恭敬、尊重後依止而住嗎?」
  「婆羅門!沒有單一位比丘我們現在恭敬、尊重、尊敬、崇敬;恭敬、尊重後依止而住。」
  「阿難先生!當被像這樣問:『阿難先生!有單一位比丘被喬達摩尊師指定:「我死後這位將是你們的歸依處。」你們現在應該使之行使嗎?』你說:『婆羅門!沒有單一位比丘被有知、有見的世尊、阿羅漢、遍正覺者指定:「我死後這位將是你們的歸依處。」我們現在應該使之行使。』當被像這樣問:『阿難先生!有單一位比丘被僧團選定;被眾多長老比丘指定:「世尊死後這位將是我們的歸依處。」你們現在應該使之行使嗎?你說:『沒有單一位比丘被僧團選定;被眾多長老比丘指定:「世尊死後這位將是我們的歸依處。」我們現在應該使之行使。』當被像這樣問:『阿難先生!有單一位比丘你們現在恭敬、尊重、尊敬、崇敬;恭敬、尊重後依止而住嗎?』你說:『婆羅門!沒有單一位比丘我們現在恭敬、尊重、尊敬、崇敬;恭敬、尊重後依止而住。』阿難先生!應該怎樣看見這所說的義理呢?』
  「婆羅門!有十個可起淨信的法被有知、有見的世尊、阿羅漢、遍正覺者宣說,當我們之中有這十法被發現時,我們現在恭敬、尊重、尊敬、崇敬;恭敬、尊重後依止而住,哪十個呢?
  婆羅門!這裡,比丘是持戒者,他住於被波羅提木叉的自制所防護,具足正行和行境,在微罪中看見可怕,在學處上受持後學習
  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、終結是善;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、背誦以意熟慮以見善通達
  他是衣服、施食、住處、病人的需要物、醫藥必需品的知足者。
  他是[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。
  他經驗各種神通:有了一個後變成多個,有了多個後變成一個;現身、隱身;無阻礙地穿牆、穿壘、穿山而行猶如在虛空中;在地中作浮出與潛入猶如在水中;在水上行走不沉沒猶如在地上;以盤腿而坐在空中前進猶如有翅膀的鳥;以手碰觸、撫摸日月這樣大神力、大威力;以身體自在行進直到梵天世界。
  他以清淨、超越人的天耳界聽見天與人二者不論是遠、是近的聲音。
  他以心熟知心後,能了知其他眾生、其他個人:有貪的心了知為『有貪的心』,離貪的心了知為『離貪的心』;有瞋的心了知為『有瞋的心』,離瞋的心了知為『離瞋的心』;有癡的心了知為『有癡的心』,離癡的心了知為『離癡的心』;收斂的心了知為『收斂的心』,散亂的心了知為『散亂的心』;廣大的心了知為『廣大的心』,未廣大的心了知為『未廣大的心』;更上的心了知為『更上的心』,無更上的心了知為『無更上的心』;得定的心了知為『得定的心』,未得定的心了知為『未得定的心』;已解脫的心了知為『已解脫的心』,未解脫的心了知為『未解脫的心』。
  他回憶起許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫:『在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。』像這樣,他回憶起許多前世住處有這樣的行相與境遇
  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,了知眾生依業流轉。
  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
  婆羅門!這是十個可起淨信的法被有知、有見的世尊、阿羅漢、遍正覺者宣說,當我們之中有這十法被發現時,我們現在恭敬、尊重、尊敬、崇敬;恭敬、尊重後依止而住。」
  當這麼說時,摩揭陀國大臣作雨者婆羅門召喚巫跋難陀將軍:
  「將軍尊師!你怎麼想:這些尊師恭敬應該被恭敬者;尊重應該被尊重者;尊敬應該被尊敬者;崇敬應該被崇敬者嗎?確實,這些尊師恭敬應該被恭敬者;尊重應該被尊重者;尊敬應該被尊敬者;崇敬應該被崇敬者,因為,如果那些尊者不恭敬、不尊重、不尊敬、不崇敬這位,那些尊者能恭敬、尊重、尊敬、崇敬;恭敬、尊重、尊敬、崇敬誰後依止而住呢?」
  那時,摩揭陀國大臣作雨者婆羅門對尊者阿難這麼說:
  「阿難尊師現在住在哪裡呢?」
  「婆羅門!我現在住在竹林中。」
  「阿難先生!是否竹林是愉快的、少聲音的、安靜的、離人之氛圍的、人獨住的、適合靜坐禪修的嗎?」
  「婆羅門!竹林確實是愉快的、少聲音的、安靜的、離人之氛圍的、人獨住的、適合靜坐禪修的,[因為]看守者、守護者們如你們一樣。」
  「阿難先生!竹林確實是愉快的、少聲音的、安靜的、離人之氛圍的、人獨住的、適合靜坐禪修的,[因為]如慣於禪定的禪修尊師們一樣,尊師們就是禪修者與慣於禪定者
  阿難先生!這裡,有一次,喬達摩尊師住在毘舍離大林重閣講堂。阿難先生!那時,我去大林重閣講堂見喬達摩尊師,在那裡,喬達摩尊師以許多法門說了禪定之說,喬達摩尊師是禪修者與慣於禪定者,喬達摩尊師讚賞所有禪定。」
  「婆羅門!世尊非讚賞所有禪定,世尊也非不讚賞所有禪定。婆羅門!怎樣的禪定世尊不讚賞呢?婆羅門!這裡,某人住於心被欲貪所纏縛、被欲貪所制伏,對已生起的欲貪不如實了知出離。他內在作像這樣的欲貪,而後禪修、出禪修、向下禪修、離禪修;住於心被惡意所纏縛、被惡意所制伏,對已生起的惡意不如實了知出離。他內在作像這樣的惡意,而後禪修、出禪修、向下禪修、離禪修;住於心被惛沉睡眠所纏縛、被惛沉睡眠所制伏,對已生起的惛沉睡眠不如實了知出離。他內在作像這樣的惛沉睡眠,而後禪修、出禪修、向下禪修、離禪修;住於心被掉舉後悔所纏縛、被掉舉後悔所制伏,對已生起的掉舉後悔不如實了知出離。他內在作像這樣的掉舉後悔,而後禪修、出禪修、向下禪修、離禪修;住於心被疑所纏縛、被疑所制伏,對已生起的疑不如實了知出離。他內在作像這樣的疑,而後禪修、出禪修、向下禪修、離禪修,婆羅門!像這樣的禪定世尊不讚賞。
  婆羅門!怎樣的禪定世尊讚賞呢?婆羅門!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,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪;……(中略)第三禪;……(中略)進入後住於不苦不樂,由平靜而正念遍淨的第四禪,婆羅門!像這樣的禪定世尊讚賞。」
  「阿難先生!喬達摩尊師確實呵責應該被呵責的;讚賞應該被讚賞的。好了,阿難先生!現在我們要走了,我們很忙,有很多該做的事。」
  「婆羅門!現在,你考量適當的時間吧。」
  那時,摩揭陀國大臣作雨者婆羅門歡喜、隨喜於尊者阿難所說,起座離開。
  那時,當摩揭陀國大臣作雨者婆羅門離開不久,守護者目犍連婆羅門對尊者阿難這麼說:
  「我們問阿難尊師的,阿難尊師沒回答。」
  「婆羅門!我們不已對你說:『婆羅門!沒有[任何]一位比丘具備那位世尊、阿羅漢、遍正覺者所具備那些所有全部、所有方法全部的法,婆羅門!因為那位世尊是未生起道的使生起者;未產生道的使產生者;未宣說道的宣說者;道的了知者;道的知者;道的熟知者。又,[其]弟子們現在住於道的隨行,以後為具備者。』了嗎?」
  守護者目犍連經第八終了。
MN.108/(8) Gopakamoggallānasuttaṃ
   79. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṃ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi– “atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyyan”ti.
   Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami. Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ ānandaṃ etadavoca– “etu kho bhavaṃ ānando. Svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti. Nisīdi kho āyasmā ānando paññatte āsane. Gopakamoggallānopi kho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – “atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti. Ayañca hidaṃ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā ahosi.
   Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca– “kāyanuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Idha maṃ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha– ‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’ti. Evaṃ vutte ahaṃ, brāhmaṇa, gopakamoggallānaṃ brāhmaṇaṃ etadavocaṃ– ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti. Ayaṃ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā. Atha tvaṃ anuppatto”ti.
   80. “Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito– ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito– ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā”ti. “Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito– ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito– ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā”ti. “Evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti? “Na kho mayaṃ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā”ti.
   “‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito– ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti– iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito– ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito– ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti– iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito– ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti– vadesi; ‘evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṃ, brāhmaṇa appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo”ti?
   81. “Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ. Te mayaṃ tadahuposathe yāvatikā ekaṃ gāmakhettaṃ upanissāya viharāma te sabbe ekajjhaṃ sannipatāma; sannipatitvā yassa taṃ pavattati taṃ ajjhesāma. Tasmiṃ ce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṃ mayaṃ yathādhammaṃ yathānusiṭṭhaṃ kāremāti.
   “Na kira no bhavanto kārenti; dhammo no kāreti”. “Atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā”ti.
   “‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito– ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti– iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito– ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito– ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā’ti– iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo”ti?
   82. “Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāma. Katame dasa?
   “Idha brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
   “Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṃ, sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadantntti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
   “Santuṭṭho hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajja-parikkhārehi.
   “Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
   “Anekavihitaṃ iddhividhaṃ paccanubhoti– ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.
   “Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti– dibbe ca mānuse ca, ye dūre santike ca.
   “Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.
   “Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   “Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
   “Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
   “Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā”ti.
   83. Evaṃ vutte vassakāro brāhmaṇo magadhamahāmatto upanandaṃ senāpatiṃ āmantesi– “taṃ kiṃ maññati bhavaṃ senāpati yadime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti pūjetabbaṃ pūjenti”? “Tagghime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti, pūjetabbaṃ pūjenti. Imañca hi te bhonto na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ; atha kiñcarahi te bhonto sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyyun”ti? Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca– “kahaṃ pana bhavaṃ ānando etarahi viharatī”ti? “Veḷuvane khohaṃ, brāhmaṇa, etarahi viharāmī”ti. “Kacci pana, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppan”ti? “Taggha, brāhmaṇa, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ tumhādisehi rakkhakehi gopakehī”ti. “Taggha, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ bhavantehi jhāyīhi jhānasīlīhi. Jhāyino ceva bhavanto jhānasīlino ca”.
   “Ekamidāhaṃ bho ānanda, samayaṃ so bhavaṃ gotamo vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha khvāhaṃ, bho ānanda, yena mahāvanaṃ kūṭāgārasālā yena so bhavaṃ gotamo tenupasaṅkamiṃ. Tatra ca pana so bhavaṃ gotamo anekapariyāyena jhānakathaṃ kathesi. Jhāyī ceva so bhavaṃ gotamo ahosi jhānasīlī ca. Sabbañca pana so bhavaṃ gotamo jhānaṃ vaṇṇesī”ti.
   84. “Na ca kho, brāhmaṇa, so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesīti. Kathaṃ rūpañca brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi? Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so byāpādaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so thinamiddhaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so uddhaccakukkuccaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti; so vicikicchaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi.
   “Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesi? Idha, brāhmaṇa, bhikkhu 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. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesī”ti.
   “Gārayhaṃ kira, bho ānanda, so bhavaṃ gotamo jhānaṃ garahi, pāsaṃsaṃ pasaṃsi. Handa, ca dāni mayaṃ, bho ānanda, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
   Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ etadavoca– “yaṃ no mayaṃ bhavantaṃ ānandaṃ apucchimhā taṃ no bhavaṃ ānando na byākāsī”ti. “Nanu te, brāhmaṇa, avocumhā– ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti.
   Gopakamoggallānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「令汝等今所依(MA.145)」,南傳作「你們現在應該使之行使」(yaṃ tumhe etarahi paṭipādeyyāthāti),智髻比丘長老英譯為「你們現在依賴他的人」(whom you now have recourse to)。
  「我等教作是(MA.145)」,南傳作「我們依所教誡的如法處理」(mayaṃ yathādhammaṃ yathānusiṭṭhaṃ kāremāti),智髻比丘長老英譯為「我們依我們受教導的法之方式處理他」(we deal with him according to the Dhamma in the way we have been instructed)。按:「(我們)處理」(kāremāti),直譯為「(我們)作」。
  「法而可尊敬(MA.145)」,南傳作「可起淨信的法」(pasādanīyā dhammā),智髻比丘長老英譯為「鼓舞信心的特質」(qualities inspiring confidence)。
  「行伺、樂伺(MA.145)」,南傳作「禪修者與慣於禪定者」(Jhāyino ceva…jhānasīlino ca),智髻比丘長老英譯為「他們是默想者與鍛鍊默想」(who are meditators and cultivate meditation)。
  「那些所有全部、所有方法全部的法」(tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ),智髻比丘長老英譯為「在每一個和所有方式的全部那些特質」(in each and every way all those qualities)。「所有全部」(sabbenasabbaṃ),逐字譯為「以全部+全部」,「所有方法全部」(sabbathāsabbaṃ),另譯為「用一切方法全部;在每一方面全部」。
  「指定」(ṭhapito,原意為「放置;設立;使住立固定」),智髻比丘長老英譯為「被任命」(was appointed)。
  「我們請求轉起它(波羅提木叉)者」(yassa taṃ pavattati taṃ ajjhesāma,直譯為「凡轉起它(波羅提木叉)者,我們請求他」),智髻比丘長老英譯為「我們請求知道波羅提木叉者背誦它」(we ask one who knows the pātimokkha to recite it)。
  「沒有」(Natthi),智髻比丘長老英譯為「有」(There is),坦尼沙羅比丘長老英譯為「有」(there is),但查其所附原文作Natthi。按:《破斥猶豫》及註疏對此沒解說,依後文「十個可起淨信的法」、「有這十法被發現時,我們現在恭敬、尊重、尊敬……」所說,僧團內不是沒有這樣的人,但沒有單一位這樣的僧團領導人。