北傳:雜阿含1044 南傳:相應部55相應7經 關涉主題:教理/自通之法‧實踐/四預流支 (更新)
雜阿含1044經[正聞本13383經/佛光本1032經](業報相應/道品誦/如來記說)(莊春江標點)
  如是我聞
  一時住在拘薩羅人間遊行,至鞞紐多羅聚落北身恕林中。
  住鞞紐多羅聚落婆羅門長者,聞世尊住聚落北身恕林中。
  聞已,共相招引,往詣身恕林,至世尊所,面相慰勞已,退坐一面。
  爾時,世尊告婆羅門、長者:
  「我當為說自通之法諦聽善思
  何等自通之法?謂聖弟子作如是學:我作是念:『若有欲殺我者,我不喜;我若所不喜,他亦如是,云何殺彼?』作是覺已,受不殺生,不樂殺生,如上說。
  『我若不喜人盜於我,他亦不喜,我云何盜他?』是故持不盜戒,不樂於盜,如上說。
  『我既不喜人侵我妻,他亦不喜,我今云何侵人妻婦?』是故受持他婬戒,如上說。
  『我尚不喜為人所欺,他亦如是,云何欺他?』是故受持不妄語戒,如上說。
  『我尚不喜他人離我親友,他亦如是,我今云何離他親友?』是故不行兩舌[,如上說]。
  『我尚不喜人加麁言,他亦如是,云何於他而起罵辱?』是故於他不行惡口,如上說。
  『我尚不喜人作綺語,他亦如是,云何於他而作綺語?』是故於他不行綺飾,如上說。
  如是七種,名為聖戒。
  又復,於佛不壞淨成就,於法、僧不壞淨成就,是名聖弟子四不壞淨成就,自現前觀察,能自記說:『我地獄盡,畜生、餓鬼盡,一切惡趣盡,得須陀洹,不墮惡趣法,決定正向三菩提七有天人往生究竟苦邊。』」
  時,鞞紐聚落婆羅門、長者,聞佛所說,歡喜、隨喜,從坐起而去。

相應部55相應7經/竹門人經(入流相應/大篇/修多羅)(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國進行遊行,抵達名叫竹門的憍薩羅婆羅門村落。
  那些竹門村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,已來到了竹門,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,那些竹門村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,那些竹門村的婆羅門屋主們對世尊這麼說:
  「喬達摩先生!我們有這樣的愛欲,有這樣的意欲,有這樣的欲求:『讓我們能住於多子之家!讓我們能享用迦尸的檀香!讓我們能戴花環、塗香料、香膏!讓我們能享有金銀!讓我們以身體的崩解,死後往生到善趣、天界!』我們有這樣的愛欲,有這樣的意欲,有這樣的欲求,請喬達摩先生教導我們這樣的法,使我們能住於多子之家……(中略)能往生善趣天界。」
  「屋主們!我將教你們關連自己之法的教說你們要聽你們要好好作意!我要說了。」
  「是的,先生!」那些竹門村的婆羅門屋主們回答世尊。
  世尊這麼說:
  「屋主們!什麼是關連自己之法的教說?
  屋主們!這裡,聖弟子像這樣深慮:『我是要活命、不要死者;要樂、排斥苦者;由於我是要活命、不要死者;要樂、排斥苦者,如果有人奪我性命,那不是我所愛的、合意的,這樣的話,如果我奪他人性命,他人是要活命、不要死者;要樂、排斥苦者,對他人來說,那也是不愛、不合意的。凡我不愛、不合意之法,別人也不愛、不合意;凡我不愛、不合意之法,我怎能施加於別人呢!』他像這樣省察後,自己是離殺生者,且勸導別人戒絕殺生,稱讚戒絕殺生,這樣,這是身行儀的三方面被清淨。
  再者,屋主們!聖弟子這樣深慮:『如果有人對我未給予而取被稱為偷盜的,那不是我所愛的、合意的;如果我對他人未給予被稱為偷盜的而取,對他人來說,那也是不愛、不合意的。凡我不愛、不合意之法,別人也不愛、不合意;凡我不愛、不合意之法,我怎能施加於別人呢!』他像這樣省察後,自己是離未給予而取者,且勸導別人戒絕未給予而取,稱讚戒絕未給予而取,這樣,這是身行儀的三方面被清淨。
  再者,屋主們!聖弟子這樣深慮:『如果有人與我的妻子們性交,那不是我所愛的、合意的;如果我與他人的妻子們性交,對他人來說,那也是不愛、不合意的。凡我不愛、不合意之法,別人也不愛、不合意;凡我不愛、不合意之法,我怎能施加於別人呢!』他像這樣省察後,自己是離邪淫者,且勸導別人戒絕邪淫,稱讚戒絕邪淫,這樣,這是身行儀的三方面被清淨。
  再者,屋主們!聖弟子這樣深慮:『如果有人以妄語破壞我的利益,那不是我所愛的、合意的;如果我以妄語破壞別人的利益,對他人來說,那也是不愛、不合意的。凡我不愛、不合意之法,別人也不愛、不合意;凡我不愛、不合意之法,我怎能施加於別人呢!』他像這樣省察後,自己是離妄語者,而且勸導別人戒絕妄語,稱讚戒絕妄語,這樣,這是語行儀的三方面被清淨。
  再者,屋主們!聖弟子這樣深慮:『如果有人以離間語使我與朋友破裂,那不是我所愛的、合意的;如果我以離間語使別人與朋友破裂,對他人來說,那也是不愛、不合意的。……(中略)。』這樣,這是語行儀的三方面被清淨。
  再者,屋主們!聖弟子這樣深慮:『如果有人以粗惡語對我說話,那不是我所愛的、合意的;如果我以粗惡語對別人說話,對他人來說,那也是不愛、不合意的。凡我不愛、不合意之法,……(中略)。』這樣,這是語行儀的三方面被清淨。
  再者,屋主們!聖弟子這樣深慮:『如果有人以雜穢語對我說話,那不是我所愛的、合意的;如果我以雜穢語對別人說話,對他人來說,那也是不愛、不合意的。凡我不愛、不合意之法,別人也不愛、不合意;凡我不愛、不合意之法,我怎能施加於別人呢!』他像這樣省察後,自己是離雜穢語者,而且勸導別人戒絕雜穢語,稱讚戒絕雜穢語,這樣,這是語行儀的三方面被清淨。
  他對佛具備不壞淨:『像這樣,那位世尊是……(中略)人天之師、佛陀、世尊。』對法……(中略)他對僧團具備不壞淨:『世尊的弟子僧團是依善而行者,……(中略)為世間的無上福田。』他具備聖者所愛戒:『無毀壞……(中略)導向定。』
  屋主們!當聖弟子具備這七善法與四個願望狀態,當他願意時,他就能由自己記說自己:『於地獄已盡,畜生界已盡,餓鬼界已盡,苦界惡趣下界已盡,我是入流者,不墮惡趣法、決定以正覺為彼岸。』」
  當這麼說時,竹門人的婆羅門屋主們對世尊這麼說:
  「太偉大了,喬達摩先生!……(中略)我們歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我們為優婆塞,從今天起終生歸依。」

巴利語經文(台灣嘉義法雨道場流通的word版本)
SN.55.7/(7) Veḷudvāreyyasuttaṃ
   1003. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena veḷudvāraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho te veḷudvāreyyakā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ veḷudvāraṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā 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’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.
   Atha kho te veḷudvāreyyakā 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. Ekamantaṃ nisinnā kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – “mayaṃ, bho gotama, evaṃkāmā evaṃchandā evaṃ-adhippāyā– puttasambādhasayanaṃ ajjhāvaseyyāma, kāsikacandanaṃ paccanubhaveyyāma, mālāgandhavilepanaṃ dhāreyyāma, jātarūparajataṃ sādiyeyyāma, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma. Tesaṃ no bhavaṃ gotamo amhākaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃ-adhippāyānaṃ tathā dhammaṃ desetu yathā mayaṃ puttasambādhasayanaṃ ajjhāvaseyyāma …pe… sugatiṃ saggaṃ lokaṃ upapajjeyyāmā”ti.
   “Attūpanāyikaṃ vo, gahapatayo, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo? Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati– ‘ahaṃ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Yo kho maṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.
   “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho me adinnaṃ theyyasaṅkhātaṃ ādiyeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana parassa adinnaṃ theyyasaṅkhātaṃ ādiyeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.
   “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho me dāresu cārittaṃ āpajjeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana parassa dāresu cārittaṃ āpajjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.
   “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho me musāvādena atthaṃ bhañjeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana parassa musāvādena atthaṃ bhañjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.
   “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – yo kho maṃ pisuṇāya vācāya mitte bhindeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ pisuṇāya vācāya mitte bhindeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ …pe… evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.
   “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – yo kho maṃ pharusāya vācāya samudācareyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ pharusāya vācāya samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo …pe… evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.
   “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho maṃ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ samphabhāsena samphappalāpabhāsena samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.
   “So buddhe aveccappasādena samannāgato hoti– itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavāti; dhamme …pe… saṅghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṃ puññakkhettaṃ lokassāti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṃvattanikehi. Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
   Evaṃ vutte veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ– “abhikkantaṃ, bho gotama …pe… ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti. Sattamaṃ.
南北傳經文比對(莊春江作):
  「自通之法」,南傳作「關連自己之法的教說」(attupanāyiko dhammapariyāyo),菩提比丘長老英譯為「能應用到自己之法的解說」(a Dhamma exposition applicable to oneself)。按:《顯揚真義》以「應該導引到自己」(attani upanetabbaṃ)解說。