經號:   
   (SN.22.1 更新)
禮敬那位世尊、阿羅漢、遍正覺者
相應部
(3)蘊篇
22.(1).蘊相應
1.那拘羅的父親品
相應部22相應1經/那拘羅的父親經(蘊相應/蘊篇/修多羅)(莊春江譯)
  我聽到這樣
  有一次世尊住在婆祇國蘇蘇馬拉山之配沙卡拉林的鹿野苑。
  那時,屋主那拘羅的父親去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,屋主那拘羅的父親對世尊這麼說:
  「大德!我已衰老、已年老,高齡而年邁,已到了老人期,病苦的身體,常常生病,而,大德!我不能常見世尊與值得尊敬的比丘們,為了對我有長久的利益與安樂,大德!請世尊教誡我,大德!請世尊訓誡我。」
  「正是這樣,屋主!正是這樣,屋主!這病苦的、變瘦的身體,像蛋一樣脆弱,被包覆拖累,屋主!如果有人帶著這樣的身體,還自稱有片刻的無病,除了愚蠢外,還會有什麼呢?屋主!因此,在這裡,你應該這麼學:『對病苦的身體,我正念的心將是不病苦的。』屋主!你應該這麼學。」
  那時,屋主那拘羅的父親歡喜、隨喜於世尊所說,起座向世尊問訊,然後作右繞,接著去見尊者舍利弗。抵達後,向尊者舍利弗問訊,接著在一旁坐下。在一旁坐好後,尊者舍利弗對屋主那拘羅的父親這麼說:
  「屋主!你的諸根明淨,臉色清淨、皎潔,今日從世尊面前得到聽聞法說嗎?」
  「怎不是呢,大德!大德!這裡,我被世尊以甘露法說灌頂。」
  「但,屋主!你被世尊以怎樣的甘露法說灌頂呢?」
  「大德!這裡,我去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,我對世尊這麼說:『我已衰老、已年老,高齡而年邁,已到了老人期,病苦的身體,常常生病,而,大德!我不能常見世尊與值得尊敬的比丘們,為了對我有長久的利益與安樂,大德!請世尊教誡我,大德!請世尊訓誡我。』當這麼說時,世尊對我這麼說:『正是這樣,屋主!正是這樣,屋主!這病苦的、變瘦的身體,像蛋一樣脆弱,被包覆拖累,屋主!如果有人帶著這樣的身體,還自稱有片刻的無病,除了愚蠢外,還會有什麼呢?屋主!因此,在這裡,你應該這麼學:「對病苦的身體,我正念的心將是不病苦的。」屋主!你應該這麼學。』
  大德!我被世尊以甘露法說灌頂。」
  「而,屋主!你沒再進一步問世尊:『大德!什麼情形有病苦的身體且病苦的心,什麼情形有病苦的身體但無病苦的心呢?』」
  「大德!我們會從遠處來到尊者舍利弗面前想知道這所說的義理,如果尊者舍利弗能說明這所說的義理,那就好了!」
  「那樣的話,屋主!你要聽!你要好好作意!我要說了。」
  「是的,大德!」屋主那拘羅的父親回答尊者舍利弗。
  尊者舍利弗這麼說:
  「屋主!怎樣有病苦的身體且病苦的心呢?
  屋主!這裡,未受教導的一般人是不曾見過聖者的,不熟練聖者法的,未受聖者法訓練的;是不曾見過善人的,不熟練善人法的,未受善人法訓練的,認為色是我,或我擁有色,或色在我中,或我在色中,他有『我是色、色是我所』的纏縛;當他有『我是色、色是我所』的纏縛時,那個色變易、變異,以色的變易、變異而生起愁、悲、苦、憂、絕望。
  他認為受是我,或我擁有受,或受在我中,或我在受中,他有『我是受、受是我所』的纏縛;當他有『我是受、受是我所』的纏縛時,那個受變易、變異,以受的變易、變異而生起愁、悲、苦、憂、絕望。
  他認為想是我,或我擁有想,或想在我中,或我在想中,他有『我是想、想是我所』的纏縛;當他有『我是想、想是我所』的纏縛時,那個想變易、變異,以想的變易、變異而生起愁、悲、苦、憂、絕望。
  他認為行是我,或我擁有行,或行在我中,或我在行中,他有『我是行、行是我所』的纏縛;當他有『我是行、行是我所』的纏縛時,那個行變易、變異,以行的變易、變異而生起愁、悲、苦、憂、絕望。
  他認為識是我,或我擁有識,或識在我中,或我在識中,他有『我是識、識是我所』的纏縛;當他有『我是識、識是我所』的纏縛時,那個識變易、變異,以識的變易、變異而生起愁、悲、苦、憂、絕望。
  屋主!這樣就有病苦的身體且病苦的心。
  屋主!怎樣有病苦的身體但無病苦的心呢?
  屋主!這裡,已受教導的聖弟子是見過聖者的,熟練聖者法的,善受聖者法訓練的;是見過善人的,熟練善人法的,善受善人法訓練的,不認為色是我,或我擁有色,或色在我中,或我在色中,他沒有『我是色、色是我所』的纏縛;當他沒有『我是色、色是我所』的纏縛時,那個色變易、變異,以色的變易、變異,他的愁、悲、苦、憂、絕望不生起。
  他不認為受是我,或我擁有受,或受在我中,或我在受中,他沒有『我是受、受是我所』的纏縛;當他沒有『我是受、受是我所』的纏縛時,那個受變易、變異,以受的變易、變異,他的愁、悲、苦、憂、絕望不生起。
  他不認為想是我,或我擁有想,或想在我中,或我在想中,他沒有『我是想、想是我所』的纏縛;當他沒有『我是想、想是我所』的纏縛時,那個想變易、變異,以想的變易、變異,他的愁、悲、苦、憂、絕望不生起。
  他不認為行是我,或我擁有行,或行在我中,或我在行中,他沒有『我是行、行是我所』的纏縛;當他沒有『我是行、行是我所』的纏縛時,那個行變易、變異,以行的變易、變異,他的愁、悲、苦、憂、絕望不生起。
  他不認為識是我,或我擁有識,或識在我中,或我在識中,他沒有『我是識、識是我所』的纏縛;當他沒有『我是識、識是我所』的纏縛時,那個識變易、變異,以識的變易、變異,他的愁、悲、苦、憂、絕望不生起。
  屋主!這樣就有病苦的身體但無病苦的心。」
  這就是尊者舍利弗所說,悅意的屋主那拘羅的父親歡喜尊者舍利弗所說。
Namo tassa bhagavato arahato sammāsambuddhassa.
Saṃyuttanikāyo
(3) Khandhavaggo
22.(1). Khandhasaṃyuttaṃ
1. Nakulapituvaggo
SN.22.1/(1) Nakulapitusuttaṃ
   1. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca–
   “Ahamasmi bhante, jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.
   “Evametaṃ, gahapati, evametaṃ, gahapati! Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā? Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ– ‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabban”ti.
   Atha kho nakulapitā gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ āyasmā sāriputto etadavoca– “vippasannāni kho te, gahapati, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Alattha no ajja bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti?
   “Kathañhi no siyā, bhante! Idānāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti. “Yathā kathaṃ pana tvaṃ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti? “Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno khvāhaṃ, bhante, bhagavantaṃ etadavocaṃ– ‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā’”ti.
   “Evaṃ vutte maṃ, bhante, bhagavā etadavoca– ‘evametaṃ, gahapati, evametaṃ, gahapati! Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā? Tasmātiha te gahapati, evaṃ sikkhitabbaṃ– āturakāyassa me sato cittaṃ anāturaṃ bhavissatīti. Evañhi te, gahapati, sikkhitabban’ti. Evaṃ khvāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.
   “Na hi pana taṃ, gahapati, paṭibhāsi bhagavantaṃ uttariṃ paṭipucchituṃ– ‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti “Dūratopi kho mayaṃ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho”ti.
   “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca–
   “Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca? Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. ‘Ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
   “Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. ‘Ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
   “Saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ; attani vā saññaṃ, saññāya vā attānaṃ. ‘Ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
   “Saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ. ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
   “Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. ‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, gahapati, āturakāyo ceva hoti āturacitto ca.
   “Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto? Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. ‘Ahaṃ rūpaṃ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkha-domanassupāyāsā.
   “Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ ‘Ahaṃ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
   “Na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ; na attani vā saññaṃ, na saññāya vā attānaṃ. ‘Ahaṃ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkha-domanassupāyāsā.
   Na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ. ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
   “Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. ‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, gahapati, āturakāyo hoti no ca āturacitto”ti.
   Idamavoca āyasmā sāriputto. Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṃ abhinandīti. Paṭhamaṃ.
漢巴經文比對(莊春江作):
  「取攝受(SA.107)」,南傳作「他有……的纏縛」(pariyuṭṭhaṭṭhāyī hoti),菩提比丘長老英譯為「他活在被……纏住中」(He lives obsessed by)。