經號:   
   (中部125經 更新)
中部125經/已調御階位經(空品[13])(莊春江譯)[MA.198]
  被我這麼聽聞
  有一次世尊住在王舍城栗鼠飼養處的竹林中。
  當時,沙彌阿基勒哇大住在林野小屋。
  那時,徒步狀態散步、漫步的若雅謝那王子去見沙彌阿基勒哇大。抵達後,與沙彌阿基勒哇大互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的若雅謝那王子對沙彌阿基勒哇大說這個:
  「阿其威色那先生!這被我聽聞:『這裡,當比丘住於不放逸的、熱心的、自我努力的時,能觸達心一境性。』」
  「這是這樣!王子!這是這樣!王子!這裡,當比丘住於不放逸的、熱心的、自我努力的時,能觸達心一境性。」
  「請阿其威色那尊師依所聽聞、依所學得的法教導我,那就好了!」
  「王子!我不能依所聽聞、依所學得的法教導你,因為,如果我依所聽聞、依所學得的法教導你,你會不了知我所說的道理,那對我是疲勞,那對我是傷害。」
  「請阿其威色那尊師依所聽聞、依所學得的法教導我,或許我會了知阿其威色那尊師所說的道理。」
  「王子!我能依所聽聞、依所學得的法教導你,如果你了知我所說的道理,這樣,這是好的,如果你不了知我所說的道理,就如自己[所知的]停止,不要進一步問我。」
  「請阿其威色那尊師依所聽聞、依所學得的法教導我,如果我了知阿其威色那先生所說的道理,這樣,這是好的,如果我不了知阿其威色那先生所說的道理,就如自己[所知的]停止,我不會進一步問阿其威色那尊師。」(213)
  那時,沙彌阿基勒哇大依所聽聞、依所學得的法教導若雅謝那王子。在這麼說時,若雅謝那王子對沙彌阿基勒哇大說這個:
  「阿其威色那先生!這不存在可能性:當比丘住於不放逸的、熱心的、自我努力的時,能觸達心一境性。」
  那時,若雅謝那王子對沙彌阿基勒哇大宣說不可能後,從座位起來後離開。
  那時,當若雅謝那王子離開後不久,沙彌阿基勒哇大去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的沙彌阿基勒哇大去告訴世尊與若雅謝那王子一起有交談之所及的那一切。
  在這麼說時,世尊對沙彌阿基勒哇大說這個:
  「阿其威色那!在這裡,哪裡有可能呢!凡應該以離欲知道;應該以離欲看見;應該以離欲達到;應該以離欲作證者,住在欲中、受用著欲、被欲尋所食、被欲的熱惱遍燒盡、對欲遍求渴求的若雅謝那王子將知道,或看見,或將作證,這不存在可能性。(214)
  阿其威色那!猶如兩隻訓練中的象,或訓練中的馬,或訓練中的牛已被善調御、已被善教導,兩隻訓練中的象,或訓練中的馬,或訓練中的牛未被善調御、未被善教導,阿其威色那!你怎麼想:那兩隻訓練中的象,或訓練中的馬,或訓練中的牛已被善調御、已被善教導,已被調御的牠們是否會來到已調御行為、會達到已調御階位呢?」
  「是的,大德!」
  又,那兩隻訓練中的象,或訓練中的馬,或訓練中的牛未被善調御、未被善教導,未被調御的牠們是否會來到已調御行為、會達到已調御階位嗎?」
  「大德!這確實不是。」
  「同樣的,阿其威色那!凡那應該以離欲知道;應該以離欲看見;應該以離欲達到;應該以離欲作證者,住在欲中、受用著欲、被欲尋所食、被欲的熱惱遍燒盡、對欲遍求渴求的若雅謝那王子將知道,或看見,或將作證,這不存在可能性。(215)
  阿其威色那!猶如在村落或市鎮不遠處有大山,有兩位朋友從那村落或市鎮出發後,會攜手走向那座山。抵達後,如果一位朋友站在山腳下而另一位朋友登上山上,如果站在山腳下的朋友對站在山上的朋友說這個:『親愛的!你站在山上看見什麼?』他會這麼回答:『親愛的!我站在山上看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池。』他會說這個:『親愛的朋友!你站在山上能看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池,這不存在可能性。』那位站在山上的朋友下到山腳下後,抓住那位朋友的手臂,登上山上,休息片刻後會說這個:『親愛的!你站在山上看見什麼?』他會這麼回答:『親愛的!我站在山上看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池。』他會說這個:『親愛的!這裡,剛才我們這麼了知你所說:「親愛的朋友!你站在山上能看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池,這不存在可能性。」而現在,我們這麼了知你所說:「親愛的!我站在山上看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池。」』他會說這個:『親愛的!因為,像這樣,我被大山擋住了,沒看見能被看到的。』
  阿其威色那!若雅謝那王子被更大的無明蘊擋住、覆蓋、妨礙、包圍,因此,凡那應該以離欲知道;應該以離欲看見;應該以離欲達到;應該以離欲作證者,住在欲中、受用著欲、被欲尋所食、被欲的熱惱遍燒盡、對欲遍求渴求的若雅謝那王子將知道,或看見,或將作證,這不存在可能性。阿其威色那!如果對若雅謝那王子這二個不可思議的譬喻在你心中出現,若雅謝那王子會對你得到淨信,又,當有淨信時,他會對你作有淨信的行為。」
  「大德!對若雅謝那王子這二個以前未曾聽聞,不可思議的譬喻將從哪裡如世尊那樣在我心中出現呢?」(216)
  「阿其威色那!猶如剎帝利灌頂王召喚捕象師:『來!親愛的捕象師!請你騎上國王的象後,進入象林,找到林野的象後,綁在國王象的脖子上。』『是的!陛下!』阿其威色那!捕象師回答剎帝利灌頂王後,騎上國王的象,進入象林,找到林野的象後,綁在國王象的脖子上。國王的象驅趕牠到露地,阿其威色那!林野的象只來到露地的範圍,阿其威色那!因為,在這裡,林野的象貪求象林。阿其威色那!捕象師通知剎帝利灌頂王這件事:『陛下!林野的象在露地。』那時,剎帝利灌頂王召喚馴象師:『來!親愛的馴象師!請你為了征服林野的習性、為了征服林野的念與思惟、為了征服林野的不安與疲勞及熱惱、為了使歡喜村落、為了勸導樂愛人的習性而調伏林野的象。』『是的,陛下!』阿其威色那!馴象師回答剎帝利灌頂王後,他為了征服林野的習性、為了征服林野的念與思惟、為了征服林野的不安與疲勞及熱惱、為了使歡喜村落、為了勸導樂愛人的習性而在地上埋一根大柱子,在林野象的脖子上綁住。馴象師以柔和的言語:悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的,像那樣的言語與牠攀談。
  阿其威色那!當馴象師以柔和的言語:悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的,像那樣的言語與牠攀談時,林野的象想聽、傾耳、盡心了知。馴象師更進一步隨給與牠牧草與水。阿其威色那!當林野的象接受牧草與水時,在那裡,馴象師這麼想:『現在,林野的象將能活了。』
  馴象師更進一步隨訓練牠:『先生!拿起來!先生!放下!』阿其威色那!當林野的象聽從馴象師的教誡拿起、放下時,馴象師更進一步隨訓練牠:『先生!前進!先生!後退!』阿其威色那!當林野的象聽從馴象師的教誡前進、後退時,馴象師更進一步隨訓練牠:『先生!起來!先生!坐下!』阿其威色那!當林野的象聽從馴象師的教誡起來、坐下時,馴象師更進一步隨訓練牠不動:在象鼻上綁大木板,手拿矛的男子坐在脖子上,以及手拿矛的男子們完全包圍牠站立,馴象師拿取長矛棍後站在牠前面。當訓練牠不動時,前腳既不移動,後腳也不移動,前身也不移動,後身也不移動,頭也不移動,耳朵也不移動,象牙也不移動,尾巴也不移動,象鼻也不移動,那林野的象能容忍矛的打擊、刀劍的打擊、弓箭的打擊、其他敵人的打擊,大鼓、小鼓、法螺、鑵鼓的響亮聲音,一切彎曲與缺點已放下,濁穢已淨除,為適合國王的、國王使用的,就名為(就走到稱呼)『國王的一部分』。(217)
  同樣的,阿其威色那!這裡,如來阿羅漢遍正覺者明行具足者善逝世間知者應該被調御人的無上調御者天人之師佛陀、世尊在世間出現,他以證智自作證後,告知這個包括天、魔、梵的世間;包括沙門婆羅門,包括天-人的世代,他教導開頭是善的、中間是善的、完結是善的;有意義的有文字的法,他說明完全圓滿、遍清淨的梵行屋主,或屋主之子,或在某個族姓中再生者聽聞那個法。他聽聞那個法後在如來處得到信,他具備那個得到的信像這樣深慮:『居家生活是障礙,是塵垢之路;出家是露地,以居住的家,這是不容易行一向圓滿、一向清淨的磨亮海螺的梵行,讓我剃除髮鬚後,裹上袈裟衣後,從在家出家成為無家者。』過些時候,他捨棄(捨斷)少的財富聚集,或捨棄大的財富聚集後;捨棄少的親屬圈,或捨棄大的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。阿其威色那!聖弟子只來到露地的範圍,阿其威色那!因為,在這裡,天與人貪求五種欲。如來更進一步調伏他:『來!比丘!你要成為持戒者,你要住於被波羅提木叉的自制所防護,具足正行行境,在諸微罪中看見可怕的,請你在諸學處上受持後學習
  阿其威色那!當聖弟子成為持戒者,住於被波羅提木叉自制防護,具足正行與行境,在諸微罪中看見可怕的,在諸學處上受持後學習時,如來更進一步調伏他:『來!比丘!你要成為在諸根上守護門者:以眼見色後,不要成為相的執取者……(中略)(應該如會計師目揵連經那樣使之被細說)(218)
  他捨斷這些心的隨雜染慧的減弱的五蓋後,住於在身上隨觀著身:熱心的、正知的、有念的,調伏世間中的貪婪、憂後;在諸受上……(中略)在心上……(中略)住於在諸法上隨觀著法:熱心的、正知的、有念的,調伏世間中的貪婪、憂後。阿其威色那!猶如馴象師回答剎帝利灌頂王後,為了征服林野的習性、為了征服林野的念與思惟、為了征服林野的不安與疲勞及熱惱、為了使歡喜村落、為了勸導樂愛人的習性而在地上埋一根大柱子,在林野象的脖子上綁住。同樣的,阿其威色那!這四念住是聖弟子心的羈束:為了征服依賴家的習性、為了征服依賴家的念與思惟、為了征服依賴家的不安與疲勞及熱惱、為了方法的獲得、為了涅槃的作證。(219)
  如來更進一步調伏他:『來!比丘!你要住於在身上隨觀著身,不要尋思伴隨欲之尋;在受上……(中略)在心上……(中略)住於在諸法上隨觀著法,不要尋思伴隨欲之尋
  他從尋與伺的平息,自身內的明淨心的專一性進入後住於無尋、無伺,定而生喜、樂的第二禪……(中略)的第三禪……(中略)進入後住於不苦不樂,由平靜而遍淨之念的第四禪。(220)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個他使心轉向前世住處回憶之智。他回憶許多前世住處,即:一生、二生……(中略)像這樣,他回憶許多有行相的、有境遇的前世住處。
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個他使心轉向眾生死亡與往生之智,以清淨、超越常人的天眼,看見當眾生死時、往生時……(中略)知道眾生依業到達的。
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個他使心轉向諸漏的滅盡之智。那個他如實知道:『這是苦。』如實知道:『這是苦。』如實知道:『這是苦。』如實知道:『這是導向苦滅道跡。』如實知道:『這些是漏。』如實知道:『這是漏集。』如實知道:『這是漏滅。』如實知道:『這是導向漏滅道跡。』那位這樣知、這樣見者的心從欲漏被解脫,心也從有漏被解脫,心也從無明漏被解脫。在解脫時,有『[這是]解脫』之智,他知道:『出生已盡梵行已完成應該被作的已作不再有這樣[輪迴]的狀態。』
  他成為寒、暑、飢、渴,與虻蚊風烈日蛇的接觸,辱罵、誹謗的語法之忍耐者,已生起苦的、激烈的、猛烈的、強烈的、不愉快的、不合意的、奪命的身體的感受之忍住者,一切貪、瞋、癡已放下、濁穢已淨除者,應該被奉獻、應該被供奉、應該被供養、應該被合掌,為世間的無上福田。(221)
  阿其威色那!如果高齡國王象未被調御、未被教導命終,就名為『未被調御命終的高齡國王象』。阿其威色那!如果中齡國王象未被調御、未被教導命終,就名為『未被調御命終的中齡國王象』。阿其威色那!如果年輕國王象未被調御、未被教導命終,就名為『未被調御命終的年輕國王象』。同樣的,阿其威色那!如果上座比丘漏未被滅盡命終,就名為『未被調御命終的上座比丘』。如果中座比丘漏未被滅盡命終,就名為『未被調御命終的中座比丘』。如果新比丘漏未被滅盡命終,就名為『未被調御命終的新比丘』。
  阿其威色那!如果高齡國王象已被善調御、已被善教導命終,就名為『已被調御命終的高齡國王象』。阿其威色那!如果中齡國王象已被善調御、已被善教導命終,就名為『已被調御命終的高齡國王象』。阿其威色那!如果年輕國王象已被善調御、已被善教導命終,就名為『已被調御命終的年輕國王象』。同樣的,阿其威色那!如果上座比丘漏已被滅盡命終,就名為『已被調御命終的上座比丘』。如果中座比丘漏已被滅盡命終,就名為『已被調御命終的中座比丘』。如果新比丘漏已被滅盡命終,就名為『已被調御命終的新比丘』。」
  世尊說這個,悅意的沙彌阿基勒哇大歡喜世尊的所說。(222)
  已調御階位經第五終了。
MN.125/(5) Dantabhūmisuttaṃ
   213. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṃ viharati. Atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca–
   “Sutaṃ metaṃ, bho aggivessana– ‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’ti. ‘Evametaṃ, rājakumāra, evametaṃ, rājakumāra. Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’ti. ‘Sādhu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ desetū’ti. ‘Na kho te ahaṃ, rājakumāra, sakkomi yathāsutaṃ yathāpariyattaṃ dhammaṃ desetuṃ. Ahañca hi te, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ deseyyaṃ, tvañca me bhāsitassa atthaṃ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Appevanāmāhaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājāneyyan’ti. ‘Deseyyaṃ kho te ahaṃ, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, iccetaṃ kusalaṃ; no ce me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṃ tattha uttariṃ paṭipuccheyyāsī’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, iccetaṃ kusalaṃ; no ce ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṃ tattha bhavantaṃ aggivessanaṃ uttariṃ paṭipucchissāmī’”ti.
   214. Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṃ yathāpariyattaṃ dhammaṃ desesi. Evaṃ vutte, jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca “aṭṭhānametaṃ, bho aggivessana, anavakāso yaṃ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti. Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.
   Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
   Evaṃ vutte, bhagavā aciravataṃ samaṇuddesaṃ etadavoca– “taṃ kutettha, aggivessana, labbhā. Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī”ti– netaṃ ṭhānaṃ vijjati.
   215. “Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṃ kiṃ maññasi, aggivessana, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyun”ti? “Evaṃ, bhante”. “Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti? “No hetaṃ, bhante”. “Evameva kho, aggivessana, yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī”ti– netaṃ ṭhānaṃ vijjati.
   216. “Seyyathāpi aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Tamenaṃ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṃ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṃ āroheyya. Tamenaṃ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṃ sahāyakaṃ evaṃ vedayya– ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya– ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’”ti.
   “So evaṃ vadeyya– ‘aṭṭhānaṃ kho etaṃ, samma anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. Tamenaṃ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṃ orohitvā taṃ sahāyakaṃ bāhāyaṃ gahetvā uparipabbataṃ āropetvā muhuttaṃ assāsetvā evaṃ vadeyya– ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya– ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’”ti
   “So evaṃ vadeyya– ‘idāneva kho te, samma, bhāsitaṃ– mayaṃ evaṃ ājānāma– aṭṭhānaṃ kho etaṃ samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. Idāneva ca pana te bhāsitaṃ mayaṃ evaṃ ājānāma– ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. So evaṃ vadeyya– ‘tathā hi panāhaṃ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṃ nāddasan’”ti.
   “Ato mahantatarena, aggivessana, avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho. So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatīti– netaṃ ṭhānaṃ vijjati Sace kho taṃ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṃ, anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā”ti. “Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?
   217. “Seyyathāpi aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṃ āmanteti– ‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti. ‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati. Tamenaṃ rañño nāgo abbhokāsaṃ nīharati. Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti. Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṃ– nāgavanaṃ. Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi– ‘abbhokāsagato kho, deva, āraññako nāgo’ti. Atha kho aggivessana, tamenaṃ rājā khattiyo muddhāvasitto hatthidamakaṃ āmantesi– ‘ehi tvaṃ, samma hatthidamaka, āraññakaṃ nāgaṃ damayāhi āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’”ti.
   “‘Evaṃ devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati. Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti; tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.
   “Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti– ‘jīvissati kho dāni āraññako nāgo’ti. Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti– ‘ādiya, bho, nikkhipa, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti– ‘abhikkama, bho, paṭikkama, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti– ‘uṭṭhaha, bho, nisīda, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti. So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti. So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.
   218. “Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. 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. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
   “So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. Etthagedhā hi, aggivessana, devamanussā yadidaṃ– pañca kāmaguṇā. Tamenaṃ tathāgato uttariṃ vineti– ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’”ti.
   “Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti– ‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī …pe… (yathā gaṇakamoggallānasuttante, evaṃ vitthāretabbāni.)
   219. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Seyyathāpi, aggivessana, hatthidamako mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.
   220. “Tamenaṃ tathāgato uttariṃ vineti– ‘ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi. Vedanāsu… citte… dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī’”ti.
   “So 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.
   221. “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, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘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.
   “So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
   222. “Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti, ‘adantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo. Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti ‘adantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati.
   “Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo… daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchatī”ti.
   Idamavoca bhagavā. Attamano aciravato samaṇuddeso bhagavato bhāsitaṃ abhinandīti.
   Dantabhūmisuttaṃ niṭṭhitaṃ pañcamaṃ.
漢巴經文比對(莊春江作):
  「調地(MA.198)」,南傳作「已調御階位」(dantabhūmiṃ,逐字譯為「調+地」),智髻比丘長老英譯為「馴服的等級」(the grade of the tamed)。
  「制樂家意(MA.198)」,南傳作「為了征服依賴家的習性」(gehasitānañceva sīlānaṃ abhinimmadanāya),智髻比丘長老英譯為「為了征服他基於家居生活的習慣」(in order to subdue his habits based on the household life)。按:《破斥猶豫》以「依著五種欲的習性」(pañcakāmaguṇanissitasīlānaṃ)解說「依賴家的習性」。
  「莫念非法相應念(MA.198)」,南傳作「不要尋思伴隨欲之尋」(mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesīti),菩提比丘長老英譯為「不要想感官的想要的心思」(but do not think thoughts of sensual desire)。按:PTS版在前三項(身、受、心)處作「不要尋思伴隨身(kāyūpasaṃhitaṃ)之尋」,此(法)處則作「不要尋思伴隨法(dhammūpasaṃhitaṃ)之尋」,與北傳相同。
  「不調御死(MA.198)」,南傳作「未被調御命終的」(adantamaraṇaṃ…kālaṅkato),智髻比丘長老英譯為「未馴服的死」(a untamed death)。
  「無明蘊」(avijjākhandhenahe),智髻比丘長老英譯為「無知團」(mass of ignorance)。
  「其他敵人的打擊」(sarapattappahārānaṃ, parasattuppahārānaṃ),智髻比丘長老依錫蘭本(parasatthappahārānaṃ)英譯為「來自其他眾生的打擊」(blows from other beings),I.B. Horner英譯為「斧頭的打擊」(blows of hatchet)。按:本版的「箭羽」(sarapatta),暹羅、柬埔寨、PTS本作「其他敵人」(parasattu),今依後者譯。
  「會計師目揵連經」即MN.107/DA.144:以眼見色後,不要成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於眼根不防護者,你要走上為了那個的自制之路,你要守護眼根,你要在眼根上達到自制;以耳聽聲音後……以鼻聞氣味後……以舌嚐味道後……以身觸所觸後……以意識知法後,不要成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於意根不防護者,你要走上為了那個的自制之路,你要守護意根,你要在意根上達到自制。