經號:   
   (SN.16.11 更新)
相應部16相應11經/衣經(迦葉相應/因緣篇/如來記說)(莊春江譯)
  有一次尊者大迦葉住在王舍城栗鼠飼養處的竹林中。
  當時,尊者阿難與大比丘僧團一起在南山進行遊行。
  當時,有三十位尊者阿難的弟子比丘,多數是少年,放棄學而後還俗。
  那時,尊者阿難在南山如其之意進行遊行後,前往王舍城栗鼠飼養處的竹林,去見尊者大迦葉。抵達後,向尊者大迦葉問訊,接著在一旁坐下。在一旁坐好後,尊者大迦葉對尊者阿難這麼說:
  「阿難學友於多少理由,世尊制訂在諸家中三人共食?」
  「迦葉大德!緣於三個理由,世尊制訂在諸家中三人共食:為了惡人的折伏、為了美善比丘的安樂住:不要以惡欲求,為了黨派而破壞僧團、憐愍諸家,迦葉大德!緣於這三個理由,世尊制訂在諸家中三人共食。」
  「而,阿難學友!為何你與這些在根上不守護根門、飲食不知適量、不專修清醒的年輕比丘一起進行遊行呢?別人會想:你破壞穀物而行;別人會想:你破壞諸家而行,阿難學友!你的群眾被破壞,學友!你的年輕群眾破滅,但這少年仍不知衡量。」
  「迦葉大德!我的頭上也已長白髮,然而,現在我們仍不脫尊者大迦葉少年之語。」
  「阿難學友!因為你像那樣與這些在根上不守護根門、飲食不知適量、不專修清醒的年輕比丘一起進行遊行,別人會想:你破壞穀物而行;別人會想:你破壞諸家而行,阿難學友!你的群眾被破壞,學友!你的年輕群眾破滅,但這少年仍不知衡量。」
  胖阿難比丘尼聽聞:
  「聽說毘提訶牟尼阿難被聖大迦葉以少年之語貶抑。」
  那時,不悅意的胖阿難比丘尼發不悅意之語:
  「為何先前為異學沙門的聖大迦葉,想能以少年之語貶抑聖毘提訶牟尼阿難呢?」
  尊者大迦葉聽到胖阿難比丘尼說這些話。
  那時,尊者大迦葉對尊者阿難這麼說:
  「阿難學友!胖阿難比丘尼確實未經省察,粗暴地說話,學友!自從我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,我證知除了世尊、阿羅漢、遍正覺者以外,無指定其他老師。
  學友!從前,當在家時,我這麼想:『居家生活是障礙,是塵垢之路;出家是露地,住在家中,這是不容易行一向圓滿、一向清淨的磨亮海螺之梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』
  學友!過些時候,我有用布片作的大衣,則指定那些世間中的阿羅漢[為榜樣],我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。
  這樣出家,走在旅途中,看見世尊坐在王舍城與那爛陀中間的多子塔廟
  看見後,我這麼想:『如果我確實看見老師,那就是我看見的世尊;如果我確實看見善逝,那就是我看見的世尊;如果我確實看見遍正覺者,那就是我看見的世尊。』
  學友!我就在那裡以頭落在世尊的腳上,然後對世尊這麼說:『大德!世尊是我的老師,我是弟子;大德!世尊是我的老師,我是弟子。』
  學友!當這麼說時,世尊這麼說:『迦葉!如果不知者對這麼具備一切心的弟子說:「我知道。」不見者說:「我看見。」他的頭會破裂,但,迦葉!我是知者,我說:「我知道。」是見者,我說:「我看見。」因此,迦葉!你應該這麼學:「我要對上座、新學、中臘者強烈地現起慚與愧。」迦葉!你應該這麼學。因此,在這裡,迦葉!你應該這麼學:「凡我聽聞任何一切與善有關的法,我要作為核心作意全心注意後傾耳聽法。」迦葉!你應該這麼學。因此,在這裡,迦葉!你應該這麼學:「我要不放棄喜悅俱行的身至念。」迦葉!你應該這麼學。』
  學友!那時,世尊以此教誡來教誡我後,起座離開。
  學友!我負債地吃國家中的食物七天,在第八天中生起完全智
  學友!那時,世尊離開道路往某棵樹下。
  學友!那時,我將布片大衣摺成四折後,對世尊這麼說:『大德!請世尊坐這裡,這對我長久的利益與安樂。』
  學友!世尊在設置好的座位坐下。
  學友!坐好後,世尊對我這麼說:『迦葉!你的這布片大衣是柔軟的。』
  『大德!請世尊出自憐憫,接受我的布片大衣。』
  『迦葉!那麼,你將持有我的被捨棄的粗麻布糞掃衣嗎?』
  『大德!我將持有世尊的被捨棄的粗麻布糞掃衣。』
  學友!我給世尊布片大衣,並且我得到世尊的被捨棄的粗麻布糞掃衣。
  學友!當正確地說時,凡能說:『是世尊親生子、從口所生、從法所生、從法所化、法的繼承人、接受被捨棄的粗麻布糞掃衣』者,那是我,當正確地說時,能說:『是世尊親生子、從口所生、從法所生、從法所化、法的繼承人、接受被捨棄的粗麻布糞掃衣』者。
  學友!只要我願意,從離欲、離不善法後,我進入後住於有尋、有伺離而生喜、樂的初禪。
  學友!只要我願意,……(中略)(九次第住處等至與五證智應該那樣使之詳細而知)。
  學友!我以諸煩惱的滅盡,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
  學友!有人(他)可能想:象是七肘或七肘半,能被棕櫚葉覆蓋,而想我的六證智能像那樣被覆蓋。」
  然而,胖阿難比丘尼背離了梵行。
SN.16.11. Cīvarasuttaṃ
   154. Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ.
   Tena kho pana samayena āyasmato ānandassa tiṃsamattā saddhivihārino bhikkhū sikkhaṃ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā. Atha kho āyasmā ānando dakkhiṇagirismiṃ yathābhirantaṃ cārikaṃ caritvā yena rājagahaṃ veḷuvanaṃ kalandakanivāpo yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ āyasmā mahākassapo etadavoca– “kati nu kho, āvuso ānanda, atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattan”ti?
   “Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattaṃ– dummaṅkūnaṃ puggalānaṃ niggahāya pesalānaṃ bhikkhūnaṃ phāsuvihārāya, mā pāpicchā pakkhaṃ nissāya saṅghaṃ bhindeyyuṃ, kulānuddayatāya ca. Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattan”ti.
   “Atha kiñcarahi tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi? Sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi. Olujjati kho te, āvuso ānanda, parisā; palujjanti kho te, āvuso, navappāyā. Na vāyaṃ kumārako mattamaññāsī”ti.
   “Api me, bhante kassapa, sirasmiṃ palitāni jātāni. Atha ca pana mayaṃ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti. “Tathā hi pana tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi. Olujjati kho te, āvuso ānanda, parisā; palujjanti kho te, āvuso, navappāyā. Na vāyaṃ kumārako mattamaññāsī”ti.
   Assosi kho thullanandā bhikkhunī– “ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.
   Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṃ nicchāresi– “kiṃ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṃ ānandaṃ vedehamuniṃ kumārakavādena apasādetabbaṃ maññatī”ti! Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṃ vācaṃ bhāsamānāya.
   Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca– “tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā. Yatvāhaṃ, āvuso, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, nābhijānāmi aññaṃ satthāraṃ uddisitā, aññatra tena bhagavatā arahatā sammāsambuddhena. Pubbe me, āvuso, agārikabhūtassa sato etadahosi– ‘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 khvāhaṃ, āvuso, aparena samayena paṭapilotikānaṃ saṅghāṭiṃ kāretvā ye loke arahanto te uddissa kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.
   So evaṃ pabbajito samāno addhānamaggappaṭipanno addasaṃ bhagavantaṃ antarā ca rājagahaṃ antarā ca nāḷandaṃ bahuputte cetiye nisinnaṃ. Disvāna me etadahosi– ‘satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ; sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ; sammāsambuddhañca vatāhaṃ passeyyaṃ; bhagavantameva passeyyan’ti. So khvāhaṃ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocaṃ– ‘satthā me, bhante, bhagavā, sāvakohamasmi; satthā me, bhante, bhagavā, sāvakohamasmī’ti Evaṃ vutte maṃ, āvuso, bhagavā etadavoca– ‘yo kho, kassapa, evaṃ sabbacetasā samannāgataṃ sāvakaṃ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya. Ahaṃ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmī’ti.
   Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ– ‘tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū’ti. Evañhi te, kassapa, sikkhitabbaṃ.
   Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ– ‘yaṃ kiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī’ti. Evañhi te, kassapa, sikkhitabbaṃ.
   Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ– ‘sātasahagatā ca me kāyagatāsati na vijahissatī’ti. Evañhi te, kassapa, sikkhitabbanti.
   “Atha kho maṃ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi. Sattāhameva khvāhaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñjiṃ”. Aṭṭhamiyā aññā udapādi.
   “Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami. Atha khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ catugguṇaṃ paññapetvā bhagavantaṃ etadavocaṃ– ‘idha, bhante, bhagavā nisīdatu, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti. Nisīdi kho, āvuso, bhagavā paññatte āsane. Nisajja kho maṃ, āvuso, bhagavā etadavoca– ‘mudukā kho tyāyaṃ, kassapa, paṭapilotikānaṃ saṅghāṭī’ti. ‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṃ saṅghāṭiṃ anukampaṃ upādāyā’ti. ‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī’ti. ‘Dhāressāmahaṃ, bhante, bhagavato sāṇāni paṃsukūlāni nibbasanānī’ti. “So khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ. Ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajjiṃ”.
   “Yañhi taṃ, āvuso, sammā vadamāno vadeyya– ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’ti, mamaṃ taṃ sammā vadamāno vadeyya– ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’”ti.
   “Ahaṃ kho, āvuso, yāvadeva ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, āvuso, yāvade ākaṅkhāmi …pe… (navannaṃ anupubbavihārasamāpattinaṃ pañcannañca abhiññānaṃ evaṃ vitthāro veditabbo)
   “Ahaṃ kho, āvuso, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi; sattaratanaṃ vā, āvuso, nāgaṃ aḍḍhaṭṭhamaratanaṃ vā tālapattikāya chādetabbaṃ maññeyya, yo me cha abhiññā chādetabbaṃ maññeyyā”ti.
   Cavittha ca pana thullanandā bhikkhunī brahmacariyamhāti. Ekādasamaṃ.
漢巴經文比對(莊春江作):
  「喜悅俱行的身至念」(sātasahagatā ca … kāyagatāsati),菩提比丘長老英譯為「指向身體的深切注意與喜悅結合」(mindfulness directed to the body associated with joy)。按:《顯揚真義》說,「喜悅俱行的身至念」指在不淨觀與入出息念中因初禪而與樂相應的身至念(SN.16.11),《吉祥悅意》說,「喜悅俱行」指住立第四禪[外]的其它處有樂相應的喜悅俱行,「身至念」指安那般那、四舉止行為有念正知、三十二行相(身分)、四界分別、十不淨、棄屍處碎破作意、在頭髮等上之四色[界]禪(esādīsu cattāri rūpajjhānānīti),在這裡生起念(DN.34)。