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)[SA.769]
  起源於舍衛城。
  那時,尊者阿難午前時穿衣、取衣鉢後,為了托鉢進入舍衛城。
  尊者阿難看見以全白的馬車從舍衛城出發的若奴索尼婆羅門:有套上軛的諸白馬、諸白帆、白車、白附屬物、諸白繩、白鞭棒、白傘蓋、白纏頭巾、諸白衣、白鞋,被白馬尾扇扇風,人們看見後這麼說:
  「先生!實在是梵乘!先生!實在是梵乘的樣子。」
  那時,尊者阿難在舍衛城為了托鉢行走後,用餐後,已從施食返回,去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的尊者阿難對世尊說這個:
  「大德!這裡,我午前時穿衣、取衣鉢後,為了托鉢進入舍衛城。我看見以全白的馬車從舍衛城出發的若奴索尼婆羅門:有套上軛的諸白馬、諸白帆、白車、白附屬物、諸白繩、白鞭棒、白傘蓋、白纏頭巾、諸白衣、白鞋,被白馬尾扇扇風,人們看見後這麼說:『先生!實在是梵乘!先生!實在是梵乘的樣子。』大德!在這法、律中能夠安立梵乘嗎?」
  世尊說:「阿難!能夠!阿難!這就是八支聖道的同義語:『梵乘』,又『法乘』,又『戰鬥中無上的勝利』。
  阿難!正見已修習、已多作,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!正志已修習、已多作,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!正語已修習、已多作,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!正業已修習、已多作,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!正命已修習、已多作,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!正精進已修習、已多作,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!正念已修習、已多作,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!正定已修習、已多作,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,這能被知道:這是八支聖道的同義語:『梵乘』,又『法乘』,又『戰鬥中無上的勝利』。」
  世尊說這個,說這個後,善逝大師更進一步說這個:
  「凡信與慧,成對的法常為責任(為先頭),
   慚為轅桿、意為繫繩,念為守護的駕駛者。
   車有戒為資助,禪定為車軸、活力為車輪,
   平靜為軛定,無欲為帷幕。
   無惡意、不加害,遠離為其武器,
   忍耐為皮甲冑,為了軛安穩轉起。
   這個在自己上生成的,為無上的梵乘,
   明智者們從世間被引導,必定一一成為勝利者。」
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「繫繩」(yottaṃ),菩提比丘長老英譯為「軛-綁繩」(yoke-tie)。
  「捨三昧為轅(SA.769)」,南傳作「平靜為軛定」(Upekkhā dhurasamādhi),菩提比丘長老英譯為「平靜保持負擔平衡」(Equanimity keeps the burden balanced)。按:「平靜」(Upekkhā),古譯為「捨」,「軛定」(dhurasamādhi),《顯揚真義》以「軛的定」(dhurassa samādhi)解說,「定」(samādhi),也譯為「三昧(音譯);等持」,這裡以「等持」,引申為「平衡」為適當。
  「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)。
  「必定一一成為勝利者」(aññadatthu jayaṃ jayan”ti),菩提比丘長老英譯為「必然贏得勝利」(Inevitably winning the victory)。