經號:   
   (SN.22.3 更新)
相應部22相應3經/訶梨迪迦尼經(蘊相應/蘊篇/修多羅)(莊春江譯)
  我聽到這樣
  有一次尊者摩訶迦旃延住在拘拉拉迦拉之斷崖山,阿槃提人中。
  那時,屋主訶梨迪迦尼去見尊者摩訶迦旃延。抵達後,向尊者摩訶迦旃延問訊,接著在一旁坐下。在一旁坐好後,屋主訶梨迪迦尼對尊者摩訶迦旃延這麼說:
  「大德!在這世尊所說的摩犍提所問八群[經]中:
  『捨家為無住處之行者
   在村落中牟尼不作親交。
   諸欲已除去了,不懷著期盼
   不會與人作爭論。』
  大德!這世尊簡要所說的詳細義理,應該被如何理解呢?」
  「屋主!色界是識的家,又,識被色界貪繫縛者被稱為『有家之行者』;屋主!受界是識的家,又,識被受界貪繫縛者被稱為『有家之行者』;屋主!想界是識的家,又,識被想界貪繫縛者被稱為『有家之行者』;屋主!行界是識的家,又,識被行界貪繫縛者被稱為『有家之行者』,屋主!這樣是有家之行者。
  屋主!怎樣是無家之行者呢?屋主!對色界之欲、貪、歡喜、渴愛、攀住、執取、心的依處、執持、煩惱潛在趨勢:這些已被如來捨斷,根已被切斷,就像無根的棕櫚樹成為非有為未來不生之物,因此,如來被稱為『無家之行者』。
  屋主!對受界……屋主!對想界……屋主!對行界……屋主!對識界之欲、貪、歡喜、渴愛、攀住、執取、心的依處、執持、煩惱潛在趨勢:這些已被如來捨斷,根已被切斷,就像無根的棕櫚樹,成為非有,為未來不生之物,因此,如來被稱為『無家之行者』。屋主!這樣是無家之行者。
  屋主!怎樣是有住處之行者呢?屋主!在色相住處散逸與繫縛者被稱為『有住處之行者』;在所緣聲音……(中略)在所緣氣味……(中略)在所緣味道……(中略)在所緣所觸……(中略)在所緣法住處散逸與繫縛者被稱為『有住處之行者』,屋主!這樣是有住處之行者。
  屋主!怎樣是無住處之行者?屋主!在色相住處散逸與繫縛已被如來捨斷,根已被切斷,就像無根的棕櫚樹,成為非有,為未來不生之物,因此,如來被稱為『無住處之行者』;在所緣聲音……在所緣氣味……在所緣味道……在所緣所觸……在所緣法住處散逸與繫縛已被如來捨斷,根已被切斷,就像無根的棕櫚樹,成為非有,為未來不生之物,因此,如來被稱為『無住處之行者』,屋主!這樣是無住處之行者。
  屋主!怎樣是在村落中生起親交者?屋主!這裡,某人住於與在家人交際接觸,同歡、同愁,在他們樂時而樂,在他們苦時而苦,他以自己涉入他們的事務與義務,屋主!這樣是在村落中生起親交者。
  屋主!怎樣是在村落中不生起親交者?屋主!這裡,比丘住於與在家人不交際接觸,不同歡、不同愁,不在他們樂時而樂,不在他們苦時而苦,他不以自己涉入他們的事務與義務,屋主!這樣是在村落中不生起親交者。
  屋主!怎樣是諸欲未除去者?屋主!這裡,某人在欲上未離貪、未離意欲、未離情愛、未離渴望、未離熱惱、未離渴愛,屋主!這樣是諸欲未除去者。
  屋主!怎樣是諸欲已除去者?屋主!這裡,某人在欲上已離貪、已離欲、已離情愛、已離渴、已離熱惱、已離渴愛,屋主!這樣是諸欲已除去者。
  屋主!怎樣是懷著期盼?
  屋主!這裡,某人這麼想:『願我未來世有這樣的色!願我未來世有這樣的受!願我未來世有這樣的想!願我未來世有這樣的行!願我未來世有這樣的識!』屋主!這樣是懷著期盼。
  屋主!怎樣是不懷著期盼?屋主!這裡,某人不這麼想:『願我未來世有這樣的色!願我未來世有這樣的受!願我未來世有這樣的想!願我未來世有這樣的行!願我未來世有這樣的識!』屋主!這樣是不懷著期盼。
  屋主!怎樣是與人作爭論者?屋主!這裡,某人作這樣的談論:『你不了知這法、律,我了知這法、律;你了知這法、律什麼!你是邪行者,我是正行者;應該先說的而後說,應該後說的而先說;我的是一致的,你的是不一致的:一直以來你所熟練的是顛倒的;你的理論已被論破,去救理論;你已被折伏,請你拆解,如果你能。』屋主!這樣是與人作爭論者。
  屋主!怎樣是不與人作爭論者?屋主!這裡,比丘不作這樣的談論:『你不了知這法、律,……(中略)請你拆解,如果你能。』屋主!這樣是不與人作爭論者。
  這樣,屋主!在這世尊所說的摩犍提所問八群[經]中:
  『捨家為無住處之行者,
   在村落中牟尼不作親交。
   諸欲已除去了,不懷著期盼,
   不會與人作爭論。』
  屋主!這世尊簡要所說的詳細義理,應該被這樣理解。」
SN.22.3/(3). Hāliddikānisuttaṃ
   3. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca– “vuttamidaṃ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe–
   “Okaṃ pahāya aniketasārī,
   Gāme akubbaṃ muni santhavāni.
   Kāmehi ritto apurakkharāno,
   Kathaṃ na viggayha janena kayirā”ti.
   “Imassa nu kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
   “Rūpadhātu kho, gahapati, viññāṇassa oko. Rūpadhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Vedanādhātu kho, gahapati, viññāṇassa oko. Vedanādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saññādhātu kho, gahapati, viññāṇassa oko. Saññādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saṅkhāradhātu kho, gahapati, viññāṇassa oko. Saṅkhāradhāturāga-vinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Evaṃ kho, gahapati, okasārī hoti.
   “Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Evaṃ kho, gahapati, anokasārī hoti.
   “Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Saddanimitta …pe… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Evaṃ kho, gahapati, niketasārī hoti.
   “Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Evaṃ kho, gahapati, aniketasārī hoti.
   “Kathañca, gahapati, gāme santhavajāto hoti? Idha, gahapati, ekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme santhavajāto hoti.
   “Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, bhikkhu gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme na santhavajāto hoti.
   “Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatachando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṃ kho, gahapati, kāmehi aritto hoti.
   “Kathañca, gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatachando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho Evaṃ kho, gahapati, kāmehi ritto hoti.
   “Kathañca, gahapati, purakkharāno hoti? Idha, gahapati, ekaccassa evaṃ hoti– ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, gahapati, purakkharāno hoti.
   “Kathañca, gahapati, apurakkharāno hoti? Idha, gahapati, ekaccassa na evaṃ hoti– ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, gahapati, apurakkharāno hoti.
   “Kathañca gahapati, kathaṃ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti– ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi; ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṃ pacchā avaca; pacchā vacanīyaṃ pure avaca. Sahitaṃ me, asahitaṃ te. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.
   “Kathañca gahapati, kathaṃ na viggayha janena kattā hoti? Idha, gahapati, bhikkhu na evarūpiṃ kathaṃ kattā hoti– ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ na viggayha janena kattā hoti.
   “Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe–
   “Okaṃ pahāya aniketasārī, gāme akubbaṃ munisanthavāni.
   Kāmehi ritto apurakkharāno, kathaṃ na viggayha janena kayirā”ti.
   “Imassa kho, gahapati, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Tatiyaṃ.
漢巴經文比對(莊春江作):
  「義品(SA.551)」,南傳作「八群[經]」(aṭṭhakavaggiye),「八群[經]」應為「義品」之原始名稱,參看《原始佛教聖典之集成》p.796。
  「無住處之行者」(aniketasārī),菩提比丘長老英譯為「無住所之漫遊者」(one who roams about without abode)。按:「行者」(sārī),另譯為「雲遊者」,《顯揚真義》說,因所緣作的事而(ārammaṇakaraṇavasena)被稱為「有住處的行者」……為何五蘊被稱為「家」,六所緣被稱為「住處」,欲貪(Chandarāgassa)強或弱的狀態[故]……以常住被稱為家(niccanivāsanaṭṭhānagehameva vuccati),庭園等作指定理由(katasaṅketaṭṭhānaṃ)的住處為「住處」。
  「不懷著期盼」(apurakkharāno,原意為「不放置在前」),菩提比丘長老英譯為「無期待」(without expectations)。按:《顯揚真義》以「從發生(輪轉)前不作」(Apurakkharānoti vaṭṭaṃ purato akurumāno)解說,亦即「不懷著期盼」。
  「在色相住處散逸與繫縛」(Rūpanimittaniketavisāravinibandhā),菩提比丘長老英譯為「被擴散與限制在色徵候[組成]之住所」(By diffusion and confinement in the abode [consisting in] the sign of forms)。按:《顯揚真義》說,以污染緣義,色是相(rūpameva kilesānaṃ paccayaṭṭhena nimittaṃ)。污染的擴展性與繫縛性(kilesānaṃ patthaṭabhāvo ca vinibandhanabhāvo)被稱為散逸與繫縛。