經號:   
   (SN.46.6 更新)
相應部46相應6經/庫達利亞經(覺支相應/大篇/修多羅)(莊春江譯)
  我聽到這樣
  有一次世尊住在娑雞多城漆黑林的鹿園。
  那時,遊行者庫達利亞去見世尊。抵達後,與世尊相互歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,遊行者庫達利亞對世尊這麼說:
  「喬達摩先生!我是僧園的依止者,來往各團體者,喬達摩先生!食畢,已吃過早餐,這是[慣]行:我在僧園與僧園、遊園與遊園間走動、徘徊。在那裡,我看見一些沙門婆羅門只講述著像那樣自由說話效益詰難效益的談論,但,喬達摩尊師住於什麼[種]效益呢?」
  「庫達利亞!如來住於明與解脫之果與效益。」
  「但,喬達摩尊師!當什麼法被修習、被多修習時,使明與解脫完成呢?」
  「庫達利亞!當七覺支被修習、被多修習時,使明與解脫完成。」
  「但,喬達摩尊師!當什麼法被修習、被多修習時,使七覺支完成呢?」
  「庫達利亞!當四念住被修習、被多修習時,使七覺支完成。」
  「但,喬達摩尊師!當什麼法被修習、被多修習時,使四念住完成呢?」
  「庫達利亞!當三善行被修習、被多修習時,使四念住完成。」
  「但,喬達摩尊師!當什麼法被修習、被多修習時,使三善行完成呢?」
  「庫達利亞!當根的自制被修習、被多修習時,使三善行完成。
  又,庫達利亞!根的自制如何被修習、如何被多修習而使三善行完成呢?庫達利亞!這裡,比丘以眼見合意之色後,不貪求、不喜、不使貪產生,他的身是已住立的、心是已住立的,自身內被善建立、善解脫,又,以眼見不合意之色後,不成為氣餒的、無未住立的心、無心意的悲哀、無心的惡意,他的身是已住立的、心是已住立的,自身內被善建立、善解脫。
  再者,庫達利亞!當比丘以耳聽聲音後……(中略)以鼻聞氣味後……(中略)以舌嚐味道後……(中略)以身觸所觸後……(中略)以意識合意之法後,不貪求、不喜、不使貪產生,他的身是已住立的、心是已住立的,自身內被善建立、善解脫,又,意識不合意之法後,不成為氣餒的、無未住立的心、無心意的悲哀、無心的惡意,他的身是已住立的、心是已住立的,自身內被善建立、善解脫。
  庫達利亞!當比丘以眼見色後,在合意與不合意之色上都是身已住立的、心已住立的,自身內被善建立、善解脫;以耳聽聲音後……(中略)以鼻聞氣味後……(中略)以舌嚐味道後……(中略)以身觸所觸後……(中略)以意識法後,在合意與不合意之法上都是身已住立的、心已住立的,自身內被善建立、善解脫時,庫達利亞!根的自制這樣被修習、這樣被多修習,使三善行完成。
  又,庫達利亞!三善行如何被修習、如何被多修習而使四念住完成呢?庫達利亞!這裡,比丘捨斷身惡行後,修習身善行;捨斷語惡行後,修習語善行;捨斷意惡行後,修習意善行,庫達利亞!當三善行這樣被修習、這樣被多修習時,使四念住完成。
  又,庫達利亞!四念住如何被修習、如何被多修習而使七覺支完成呢?庫達利亞!這裡,比丘住於在身上隨觀身,熱心、正知、有念,能調伏對於世間的貪婪、憂;……(中略)住於在法上隨觀法,熱心、正知、有念,能調伏對於世間的貪婪、憂,庫達利亞!當四念住這樣被修習、這樣被多修習時,使七覺支完成。
  又,庫達利亞!七覺支如何被修習、如何被多修習而使明與解脫完成呢?庫達利亞!這裡,比丘依止遠離、依止離貪、依止滅、捨棄的圓熟修習念覺支;……(中略)依止遠離、依止離貪、依止滅、捨棄的圓熟修習平靜覺支,庫達利亞!當七覺支這樣被修習、這樣被多修習時,使明與解脫完成。」
  當這麼說時,遊行者庫達利亞對世尊這麼說:
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被喬達摩尊師以種種法門說明,我歸依世尊、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起終生歸依。」
SN.46.6/(6) Kuṇḍaliyasuttaṃ
   187. Ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye. Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kuṇḍaliyo paribbājako bhagavantaṃ etadavoca– “ahamasmi, bho gotama, ārāmanissayī parisāvacaro. Tassa mayhaṃ, bho gotama, pacchābhattaṃ bhuttapātarāsassa ayamācāro hoti– ārāmena ārāmaṃ uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi. So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṃsañceva kathaṃ kathente upārambhānisaṃsañca– ‘bhavaṃ pana gotamo kimānisaṃso viharatī’”ti? “Vijjāvimuttiphalānisaṃso kho, kuṇḍaliya, tathāgato viharatī”ti.
   “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti? “Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti. “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti? “Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti “Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti? “Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī”ti. “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī”ti? “Indriyasaṃvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretī”ti.
   “Kathaṃ bhāvito ca, kuṇḍaliya, indriyasaṃvaro kathaṃ bahulīkato tīṇi sucaritāni paripūretīti? Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṃ disvā manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
   “Puna caparaṃ, kuṇḍaliya, bhikkhu sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
   “Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ Evaṃ bhāvito kho, kuṇḍaliya, indriyasaṃvaro evaṃ bahulīkato tīṇi sucaritāni paripūreti.
   “Kathaṃ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti. Evaṃ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.
   “Kathaṃ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.
   “Kathaṃ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti? Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ …pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
   Evaṃ vutte kuṇḍaliyo paribbājako bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「眾多種種異道……(SA.281)」,南傳作「來往各團體者」(parisāvacaro,逐字譯為「眾(集會處)+行境」),菩提比丘長老英譯為「常與集合(團體)交際」(frequents assemblies)。按:「遮羅迦」可能是「步行者」(caraka)的音譯。