經號:   
   (SN.12.41 更新)
5.屋主品
相應部12相應41經/五恐怖的怨恨經(因緣相應/因緣篇/修多羅)(莊春江譯)
  住在舍衛城……(中略)。
  那時,屋主給孤獨去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,世尊對屋主給孤獨這麼說:
  「屋主!當聖弟子之五恐怖的怨恨已平息,具備四入流支,以慧善見、善洞察了聖方法,當他願意時,他就能以自己記說自己:『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。』
  哪五個恐怖的怨恨已平息呢?屋主!凡殺生者,緣殺生而產生當生之恐怖的怨恨,也產生來生之恐怖的怨恨,也感受心的憂苦,這樣,對離殺生者來說,那恐怖的怨恨已平息。
  屋主!凡未給予而取者,緣未給予而取而產生當生之恐怖的怨恨,也產生來生之恐怖的怨恨,也感受心的憂苦,這樣,對離未給予而取者來說,那恐怖的怨恨已平息。
  屋主!凡邪淫者,緣邪淫而產生當生之恐怖的怨恨,也產生來生之恐怖的怨恨,也感受心的憂苦,這樣,對離邪淫者來說,那恐怖的怨恨已平息。
  屋主!凡妄語者,緣妄語而產生當生之恐怖的怨恨,也產生來生之恐怖的怨恨,也感受心的憂苦,這樣,對離妄語者來說,那恐怖的怨恨已平息。
  屋主!凡榖酒、果酒、酒放逸處者,緣榖酒、果酒、酒放逸處而產生當生之恐怖的怨恨,也產生來生之恐怖的怨恨,也感受心的憂苦,這樣,對離榖酒、果酒、酒放逸處者來說,那恐怖的怨恨已平息。這五個恐怖的怨恨已平息。
  具備哪四入流支呢?屋主!這裡,聖弟子對佛具備不壞淨:『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。』
  對法具備不壞淨:『法是被世尊善說的、直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。』
  對僧團具備不壞淨:『世尊的弟子僧團是依善而行者,世尊的弟子僧團是依正直而行者,世尊的弟子僧團是依真理而行者,世尊的弟子僧團是如法而行者,即:四雙之人、八輩之士,這世尊的弟子僧團應該被奉獻、應該被供奉、應該被供養、應該被合掌,為世間的無上福田。』
  具備聖者所愛戒:『無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者所稱讚的、不取著的、導向定的。』具備這四入流支。
  什麼是以慧善見、善洞察了聖方法呢?屋主!這裡,聖弟子善如理作意緣起:『像這樣,當這個存在了,則有那個;以這個的生起,則那個生起;這樣,當這個不存在了,則沒有那個;以這個的滅,則那個被滅,即:以無明為緣而有行;以行為緣而有識;……(中略)這樣是這整個苦蘊。但以無明的無餘褪去與滅而行滅;……(中略)以觸滅而受滅;以受滅而渴愛滅;……(中略)這樣是這整個苦蘊的滅。』這是以慧善見、善洞察了聖方法。
  屋主!當聖弟子的這五恐怖的怨恨已平息,具備這四入流支,以慧善見、善洞察了這聖方法,當他願意時,他就能以自己記說自己:『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。』」
5. Gahapativaggo
SN.12.41/(1). Pañcaverabhayasuttaṃ
   41. Sāvatthiyaṃ viharati. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca–
   “Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.
   “Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
   “Yaṃ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, adinnādānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
   “Yaṃ gahapati, kāmesumicchācārī kāmesumicchācārapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, kāmesumicchācārā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
   “Yaṃ, gahapati, musāvādī musāvādapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, musāvādā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
   “Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.
   “Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’”ti.
   “Dhamme aveccappasādena samannāgato hoti– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’”ti.
   “Saṅghe aveccappasādena samannāgato hoti– ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’”ti.
   “Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
   “Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti– ‘iti imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hoti; imassuppādā idaṃ uppajjati, imassa nirodhā idaṃ nirujjhati. Yadidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
   “Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.
漢巴經文比對(莊春江作):
  「法是被世尊善說的、……智者應該自己經驗的。」為 關於「法」的定型句,參看SA.215「附記」。