經號:   
   (SN.45.4 更新)
相應45相應4經/若奴索尼婆羅門經(道相應/大篇/修多羅)(莊春江譯)
  起源於舍衛城。
  那時,尊者阿難在午前時穿好衣服後,取衣鉢,為了托鉢進入舍衛城。
  尊者阿難看見若奴索尼婆羅門以全白的馬車從舍衛城出發:馬匹被套上白色的軛、白色的飾物、白色的車體、白色的隨從、白色的韁繩、白色的鞭杖、白色的傘蓋、白色的頭巾、白色的衣服、白色的鞋、用白色的馬尾扇來扇風,人們見了後這麼說:
  「先生!確實是梵乘!先生!確實是梵乘的樣子。」
  那時,尊者阿難在舍衛城為了托鉢而行後,食畢,從施食處返回,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,尊者阿難對世尊這麼說:
  「大德!這裡,我在午前時穿好衣服後,取衣鉢,為了托鉢進入舍衛城。我看見若奴索尼婆羅門以全白的馬車從舍衛城出發:馬匹被套上白色的軛、白色的飾物、白色的車體、白色的隨從、白色的韁繩、白色的鞭杖、白色的傘蓋、白色的頭巾、白色的衣服、白色的鞋、用白色的馬尾扇來扇風,人們見了後這麼說:『先生!確實是梵乘!先生!確實是梵乘的樣子。』大德!在這法、律中有可能安立梵乘嗎?」
  世尊說:
  「阿難!有可能!阿難!這是對於八支聖道的同義語:『梵乘』、『法乘』、『戰鬥中無上的勝利』。
  阿難!當正見已修習、已多修習時,有貪之調伏的完結、有瞋之調伏的完結、有癡之調伏的完結;阿難!當正志已修習、已多修習時,有貪之調伏的完結、有瞋之調伏的完結、有癡之調伏的完結;阿難!當正語已修習、已多修習時,有貪之調伏的完結、有瞋之調伏的完結、有癡之調伏的完結;阿難!當正業已修習、已多修習時,有貪之調伏的完結、有瞋之調伏的完結、有癡之調伏的完結;阿難!當正命已修習、已多修習時,有貪之調伏的完結、有瞋之調伏的完結、有癡之調伏的完結;阿難!當正精進已修習、已多修習時,有貪之調伏的完結、有瞋之調伏的完結、有癡之調伏的完結;阿難!當正念已修習、已多修習時,有貪之調伏的完結、有瞋之調伏的完結、有癡之調伏的完結;阿難!當正定已修習、已多修習時,有貪之調伏的完結、有瞋之調伏的完結、有癡之調伏的完結。
  阿難!以此法門,這能被體會:這是對於八支聖道的同義語:『梵乘』、『法乘』、『戰鬥中無上的勝利』。」
  這就是世尊所說,說了這個後,善逝大師更進一步這麼說:
  「凡信與慧,成對的法常為責任,
   慚為轅桿,意為繩索,念為守護的駕駛者。
   戒為車的必需品,禪定為車軸,活力為車輪,
   定為載物的平衡,無欲為帳幕。
   無惡意、不加害、遠離為其武器,
   忍耐為皮甲冑,轉到離軛安穩
   這無上的梵乘為自己所產生,
   明智者從世間被導離,勝利者必定戰勝。」
SN.45.4/(4) Jāṇussoṇibrāhmaṇasuttaṃ
   4. Sāvatthinidānaṃ. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho āyasmā ānando jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṃ. Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati. Tamenaṃ jano disvā evamāha– “brahmaṃ vata, bho, yānaṃ! Brahmayānarūpaṃ vata, bho”ti.
   Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca–
   “Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ. Addasaṃ khvāhaṃ, bhante, jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṃ. Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati. Tamenaṃ jano disvā evamāha– ‘brahmaṃ vata, bho, yānaṃ! Brahmayānarūpaṃ vata, bho’ti. Sakkā nu kho, bhante, imasmiṃ dhammavinaye brahmayānaṃ paññāpetun”ti?
   “Sakkā ānandā”ti bhagavā avoca– “imasseva kho etaṃ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ– ‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti.
   “Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti. Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti. Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti. Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti. Sammā-ājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti. Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa… mohavinayapariyosānā hoti. Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti.
   “Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā imassevetaṃ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ– ‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
   “Yassa saddhā ca paññā ca, dhammā yuttā sadā dhuraṃ;
   Hirī īsā mano yottaṃ, sati ārakkhasārathi.
   “Ratho sīlaparikkhāro, jhānakkho cakkavīriyo;
   Upekkhā dhurasamādhi, anicchā parivāraṇaṃ.
   “Abyāpādo avihiṃsā, viveko yassa āvudhaṃ;
   Titikkhā cammasannāho, yogakkhemāya vattati.
   “Etadattani sambhūtaṃ, brahmayānaṃ anuttaraṃ;
   Niyyanti dhīrā lokamhā, aññadatthu jayaṃ jayan”ti. Catutthaṃ.
漢巴經文比對(莊春江作):
  「婆羅門乘(SA.769)」,南傳作「梵乘」(brahmayānaṃ),菩提比丘長老英譯為「神的交通工具;神車」(the divine vehicle),並解說這裡的「梵」(brahma)是指「最好的」(seṭṭha)的意思。
  「正法律乘(SA.769)」,南傳作「法乘」(dhammayānaṃ),菩提比丘長老英譯為「正法的交通工具;正法之車」(the vehicle of Dhamma)。
  「法軛(SA.769)」,南傳作「成對的法」(dhammā yuttā,逐字譯為「法軛」,另譯為「相應的法;結合的法」),菩提比丘長老英譯為「其…被均勻地結合在一起的素養」(Its qualities of…yoked evenly together)。
  「長縻(SA.769)」,南傳作「繩索」(yottaṃ),菩提比丘長老英譯為「軛-綁繩」(yoke-tie)。
  「皮甲冑」(cammasannāho),菩提比丘長老依錫蘭本(vammasannaho)英譯為「其盔甲和盾」(its armour and shield)。
  「勝利者必定戰勝」(aññadatthu jayaṃ jayan”ti),菩提比丘長老英譯為「必然贏得勝利」(Inevitably winning the victory)。