經號:   
   (SN.46.56 更新)
相應部46相應56經/無畏經(覺支相應/大篇/修多羅)(莊春江譯)
  我聽到這樣
  有一次世尊住在王舍城耆闍崛山
  那時,無畏王子去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,無畏王子對世尊這麼說:
  「大德!富蘭那迦葉這麼說:『對無智無見來說,沒有因沒有緣;無智無見是無因無緣的,對智見來說,沒有因沒有緣;智見是無因無緣的。』世尊對此怎麼說呢?」
  「王子!對無智無見來說,有因有緣;無智無見是有因有緣的,王子!對智見來說,有因有緣;智見是有因有緣的。」
  「但,大德!對無智無見來說,什麽是因?什麽是緣?無智無見是如何有因有緣的呢?」
  「王子!每當住於心被欲貪纏縛、被欲貪征服、對已生起的欲貪不如實知見出離時,王子!對無智無見來說,這是因,這是緣,無智無見是這樣有因有緣的。
  再者,王子!每當住於心被惡意纏縛、被惡意征服、……(中略)被惛沈睡眠纏縛……被掉舉後悔纏縛……住於心被疑惑纏縛、被疑惑征服、對已生起的疑惑不如實知見出離時,王子!對無智無見來說,這是因,這是緣,無智無見是這樣有因有緣的。」
  「大德!這法的教說的名稱是什麼呢?」
  「王子!這名稱是蓋。」
  「世尊!確實是蓋,善逝!確實是蓋。大德!一個人被一蓋征服就會不如實知見了,更不用說五蓋了。
  但,大德!對智見來說,什麽是因?什麽是緣?智見是如何有因有緣的呢?」
  「王子!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,以心修習念覺支,他如實了知,王子!對智見來說,這是因,這是緣,智見是這樣有因有緣的。
  再者,王子!比丘……(中略)依止遠離、依止離貪、依止滅、捨棄的圓熟修習平靜覺支,以心修習平靜覺支,他如實了知,王子!對智見來說,這是因,這是緣,智見是這樣有因有緣的。」
  「大德!這教法的名稱是什麼呢?」
  「王子!這名稱是覺支。」
  「世尊!確實是覺支,善逝!確實是覺支。大德!一個人具備一覺支就會如實知見了,更不用說七覺支了。
  大德!我登攀耆闍崛山的身體疲勞、心疲勞都已安息,我已現觀了法。」
  對話品第六,其攝頌
  「食、法門、火,慈、傷歌邏,
   無畏經耆闍崛山的問答。」
SN.46.56/(6) Abhayasuttaṃ
   237. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho abhayo rājakumāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca– “pūraṇo, bhante, kassapo evamāha– ‘natthi hetu, natthi paccayo aññāṇāya adassanāya. Ahetu, appaccayo aññāṇaṃ adassanaṃ hoti. Natthi hetu, natthi paccayo ñāṇāya dassanāya. Ahetu, appaccayo ñāṇaṃ dassanaṃ hotī’ti. Idha bhagavā kimāhā”ti? “Atthi, rājakumāra, hetu, atthi paccayo aññāṇāya adassanāya. Sahetu, sappaccayo aññāṇaṃ adassanaṃ hoti. Atthi rājakumāra, hetu, atthi paccayo ñāṇāya dassanāya. Sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti.
   “Katamo pana, bhante, hetu, katamo paccayo aññāṇāya adassanāya? Kathaṃ sahetu, sappaccayo aññāṇaṃ adassanaṃ hotī”ti? “Yasmiṃ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ na jānāti na passati– ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hoti.
   “Puna caparaṃ, rājakumāra, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena …pe… thinamiddhapariyuṭṭhitena… uddhaccakukkuccapariyuṭṭhitena… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ na jānāti na passati– ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hotī”ti.
   “Ko nāmāyaṃ, bhante, dhammapariyāyo”ti? “Nīvaraṇā nāmete, rājakumārā”ti. “Taggha, bhagavā, nīvaraṇā; taggha, sugata, nīvaraṇā! Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṃ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi?
   “Katamo pana, bhante, hetu, katamo paccayo ñāṇāya dassanāya? Kathaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti? “Idha rājakumāra, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So satisambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati– ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya. Evampi sahetu, sappaccayo ñāṇaṃ dassanaṃ hoti.
   “Puna caparaṃ, rājakumāra, bhikkhu …pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So upekkhāsambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati– ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya. Evaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti.
   “Ko nāmāyaṃ, bhante, dhammapariyāyo”ti? “Bojjhaṅgā nāmete, rājakumārā”ti. “Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā! Ekamekenapi kho, bhante, bojjhaṅgena samannāgato yathābhūtaṃ jāneyya passeyya, ko pana vādo sattahi bojjhaṅgehi? Yopi me, bhante, gijjhakūṭaṃ pabbataṃ ārohantassa kāyakilamatho cittakilamatho, sopi me paṭippassaddho, dhammo ca me abhisamito”ti. Chaṭṭhaṃ.
   Sākacchavaggo chaṭṭho.
   Tassuddānaṃ–
   Āhārā pariyāyamaggi, mettaṃ saṅgāravena ca;
   Abhayo pucchito pañhaṃ, gijjhakūṭamhi pabbateti.
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