經號:   
   (SN.22.101 更新)
相應部22相應101經/斧頭柄經(蘊相應/蘊篇/修多羅)(莊春江譯)
  起源於舍衛城。
  「比丘們!我說諸煩惱的滅盡是屬於知者、見者的,非不知者、不見者。比丘們!知、見什麼者有諸煩惱的滅盡呢?『這樣是色,這樣是色的集,這樣是色的滅沒;這樣是受……這樣是想……這樣是行……這樣是識,這樣是識的集,這樣是識的滅沒。』比丘們!這麼知、這麼見者有諸煩惱的滅盡。
  比丘們!當比丘不住於專心一再努力修習時,即使生起這樣的欲求:『喔!願我的心以不執取而從諸煩惱解脫。』但他的心終無法以不執取而從諸煩惱解脫,那是什麼原因呢?應該回答:『未親自修習。』未親自修習什麼呢?未親自修習四念住、未親自修習四正勤、未親自修習四神足、未親自修習五根、未親自修習五力、未親自修習七覺支、未親自修習八支聖道
  比丘們!猶如有八個、十個,或十二個雞蛋,沒被母雞好好地臥在上面,沒被好好地孵,沒被好好地培育,即使那隻母雞生起這樣欲求:『喔!願我的小雞能以足爪尖或嘴尖啄破蛋殼,然後平安地破殼而出!』但那些小雞終不能以足爪尖或嘴尖啄破蛋殼,然後平安地破殼而出,那是什麼原因呢?比丘們!因為那八個、十個,或十二個雞蛋,沒被母雞好好地臥在上面,沒被好好地孵,沒被好好地培育。同樣的,比丘們!當比丘不住於專心一再努力修習時,即使生起這樣的欲求:『喔!願我的心以不執取而從諸煩惱解脫。』但他的心終無法以不執取而從諸煩惱解脫,那是什麼原因呢?應該回答:『未親自修習。』未親自修習什麼呢?未親自修習四念住、未親自修習四正勤、未親自修習四神足、未親自修習五根、未親自修習五力、未親自修習七覺支、未親自修習八支聖道。
  比丘們!當比丘住於專心一再努力修習時,即使不生起這樣的欲求:『喔!願我的心以不執取而從諸煩惱解脫。』但他的心以不執取而從諸煩惱解脫,那是什麼原因呢?應該回答:『已親自修習。』已親自修習什麼呢?已親自修習四念住、已親自修習四正勤、已親自修習四神足、已親自修習五根、已親自修習五力、已親自修習七覺支、已親自修習八支聖道。
  比丘們!猶如有八個、十個,十二個雞蛋,被母雞好好地臥在上面,被好好地孵,被好好地培育,即使那隻母雞不生起這樣欲求:『喔!願我的小雞能以足爪尖或嘴尖啄破蛋殼,然後平安地破殼而出。』但那些小雞終能以足爪尖或嘴尖啄破蛋殼,然後平安地破殼而出,那是什麼原因呢?比丘們!因為那八個、十個,或十二個雞蛋,被母雞好好地臥在上面,被好好地孵,被好好地培育。同樣的,比丘們!當比丘住於專心一再努力修習時,即使不生起這樣的欲求:『喔!願我的心以不執取而從諸煩惱解脫。』但他的心以不執取而從諸煩惱解脫,那是什麼原因呢?應該回答:『已親自修習。』已親自修習什麼呢?已親自修習四念住、已親自修習四正勤、已親自修習四神足、已親自修習五根、已親自修習五力、已親自修習七覺支、已親自修習八支聖道。
  比丘們!猶如石匠或石匠的徒弟,見[他所用的]小斧頭柄,有各手指與拇指的痕跡,但他不知:『我的小斧頭柄今天已磨掉了多少,昨天多少,之前多少。』而當已磨掉了,就知道已磨掉了。同樣的,比丘們!當比丘住於專心一再努力修習時,即使不知:『我的煩惱今天已滅盡了多少,昨天多少,之前多少。』而當已滅盡了,就知道已滅盡了。
  比丘們!猶如以藤索固綁的航海船,藤索於雨季月分在水中耗損,冬天擱在陸地受風吹日曬襲擊,加以從雨雲下來的大雨,很容易成為腐壞的而止息了。同樣的,比丘們!當比丘住於專心一再努力修習時,結很容易成為腐壞的而止息了。」
SN.22.101/(9). Vāsijaṭasuttaṃ
   101. Sāvatthinidānaṃ “Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti– evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti”.
   “Bhāvanānuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya– ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’ tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ, abhāvitattā catunnaṃ sammappadhānānaṃ, abhāvitattā catunnaṃ iddhipādānaṃ, abhāvitattā pañcannaṃ indriyānaṃ, abhāvitattā pañcannaṃ balānaṃ, abhāvitattā sattannaṃ bojjhaṅgānaṃ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
   “Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya– ‘aho, vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya– ‘aho, vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ …pe… aṭṭhaṅgikassa maggassa.
   “Bhāvanānuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya– ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ, bhāvitattā catunnaṃ sammappadhānānaṃ, bhāvitattā catunnaṃ iddhipādānaṃ, bhāvitattā pañcannaṃ indriyānaṃ, bhāvitattā pañcannaṃ balānaṃ, bhāvitattā sattannaṃ bojjhaṅgānaṃ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
   “Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya– ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya– ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ …pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
   “Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṃ. No ca khvassa evaṃ ñāṇaṃ hoti– ‘ettakaṃ vata me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti. Atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti– ‘ettakaṃ vata me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavantī”ti. Navamaṃ.
漢巴經文比對(莊春江作):