經號:   
   (SN.47.8 更新)
相應部47相應8經/廚師經(念住相應/大篇/修多羅)(莊春江譯)
  「比丘們!猶如愚笨、無能、不善巧的廚師以種種咖哩呈給國王或國王的大臣:酸的、苦的、辣的、甜的、鹼的、無鹼的、鹹的、不鹹的。比丘們!那愚笨、無能、不善巧的廚師未把握自己主人[偏好]的相:『我的主人今天喜好這種咖哩,他吃了這種,或者,他拿很多這種,或者,他稱讚這種;我的主人今天喜好酸的咖哩,他吃了酸的咖哩,或者,他拿很多酸的咖哩,或者,他稱讚酸的咖哩;我的主人今天喜好苦的咖哩,……(中略)我的主人今天喜好辣的咖哩,……(中略)我的主人今天喜好甜的咖哩,……(中略)我的主人今天喜好鹼的咖哩,……(中略)我的主人今天喜好不鹼的咖哩,……(中略)我的主人今天喜好鹹的咖哩,……(中略)我的主人今天喜好不鹹的咖哩,他吃了不鹹的咖哩,或者,他拿很多不鹹的咖哩,或者,他稱讚不鹹的咖哩。』比丘們!那愚笨、無能、不善巧的廚師就得不到衣服,得不到工資,得不到犒賞,那是什麼原因呢?比丘們!因為那樣愚笨、無能、不善巧的廚師未把握自己主人[偏好]的相。同樣的,比丘們!這裡,某一類愚笨、無能、不善巧的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,當他住於在身上隨觀身時,心不入定,隨雜染不被捨斷,他未把握那個相;住於在受上隨觀受……(中略)住於在心上隨觀心……(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,當他住於在法上隨觀法時,心不入定,隨雜染不被捨斷,他未把握那個相。比丘們!那愚笨、無能、不善巧的比丘當生就得不到樂的住處,得不到念與正知,那是什麼原因呢?比丘們!因為那樣愚笨、無能、不善巧的比丘未把握自己心的相
  比丘們!猶如賢智、能幹、善巧的廚師以種種咖哩呈給國王或國王的大臣:酸的、苦的、辣的、甜的、鹼的、無鹼的、鹹的、不鹹的。比丘們!那賢智、能幹、善巧的廚師把握自己主人[偏好]的相:『我的主人今天喜好這種咖哩,他吃了這種,或者,他拿很多這種,或者,他稱讚這種;我的主人今天喜好酸的咖哩,他吃了酸的咖哩,或者,他拿很多酸的咖哩,或者,他稱讚酸的咖哩;我的主人今天喜好苦的咖哩,……(中略)我的主人今天喜好辣的咖哩,……(中略)我的主人今天喜好甜的咖哩,……(中略)我的主人今天喜好鹼的咖哩,……(中略)我的主人今天喜好不鹼的咖哩,……(中略)我的主人今天喜好鹹的咖哩,……(中略)我的主人今天喜好不鹹的咖哩,他吃了不鹹的咖哩,或者,他拿很多不鹹的咖哩,或者,他稱讚不鹹的咖哩。』比丘們!那賢智、能幹、善巧的廚師就得到衣服,得到工資,得到犒賞,那是什麼原因呢?比丘們!因為那樣賢智、能幹、善巧的廚師把握自己主人[偏好]的相。同樣的,比丘們!這裡,某一類賢智、能幹、善巧的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,當他住於在身上隨觀身時,心入定,隨雜染被捨斷,他把握那個相;住於在受上隨觀受……(中略)住於在心上隨觀心……(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,當他住於在法上隨觀法時,心入定,隨雜染被捨斷,他把握那個相。比丘們!那賢智、能幹、善巧的比丘當生就得到樂的住處,得到念與正知,那是什麼原因呢?比丘們!因為那樣賢智、能幹、善巧的比丘把握自己心的相。」
SN.47.8/(8) Sūdasuttaṃ
   374. “Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa– ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.
   “Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti– ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’”ti.
   “Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti. Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti. Vedanāsu vedanānupassī viharati …pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti.
   “Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṃ, na lābhī satisampajaññassa Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṃ na uggaṇhāti.
   “Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa– ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.
   “Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti– ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’”ti.
   “Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti. Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti So taṃ nimittaṃ uggaṇhāti. Vedanāsu vedanānupassī viharati …pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti. So taṃ nimittaṃ uggaṇhāti.
   “Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī”ti. Aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「鹼的」(khārikehipi),菩提比丘長老英譯為「尖銳的」(sharp)。按:這似乎相當於北傳經文的「酢(醋)」,後來的漢譯經典,有些似乎將此譯為「澀」。
  「他吃了這種」(imassa vā abhiharati,直譯為「他持來這個」),菩提比丘長老英譯為「他伸手拿這個」(he reached for this one)。按:《顯揚真義》以「伸出手拿的意思」(gahaṇatthāya hatthaṃ pasāreti)解說abhiharati,長老回函說,該字在PTS英巴辭典(Margaret Cone, PTS, year 2000)列有「吃」(partakes of)的意思,或許譯為「吃」比「伸手拿」要好(Perhaps "partakes of" is better than "reaches for.")。
  「不善巧」(abyatto),菩提比丘長老英譯為「不熟練的」(unskilful)。
  「當取自心相(SA.616)」,南傳作「把握自己心的相」(sakassa cittassa nimittaṃ uggaṇhātīti),菩提比丘長老英譯為「拾取他自己心的形跡」(picks up the sign of his own mind)。