經號:   
   (SN.47.9 更新)
相應部47相應9經/病經(念住相應/大篇/修多羅)(莊春江譯)
  我聽到這樣
  有一次世尊住在毘舍離木瓜樹小村中。在那裡,世尊召喚比丘們:
  「來!比丘們!你們全部在毘舍離依靠朋友、熟人、友人進入雨季安居,而我就在木瓜樹小村這裡進入雨季安居。」
  「是的,大德!」那些比丘回答世尊後,全部在毘舍離依靠朋友、熟人、友人進入雨季安居,世尊就在木瓜樹小村那裡進入雨季安居。
  那時,當世尊進入雨季安居時,生了重病,起激烈的、瀕臨死亡的感受,在那裡,世尊正念、正知地忍受它,不被惱害。那時,世尊這麼想:
  「如果我沒召喚隨侍,沒告別比丘僧團而後般涅槃,那對我不適當,讓我以精進擋開這個病後,住於留住壽行。」
  那時,世尊以精進擋開那個病後,住於留住壽行。那時,世尊止息了那個病。那時,世尊病已康復,從病中康復不久,從住處出來,在住處蔭影中設置好的座位坐下。那時,尊者阿難去見世尊。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!我看見世尊的安樂;大德!我看見世尊的能夠容忍,大德!因為世尊生病,我的身體就像被麻醉了一樣,我不辨方向,對法也不清楚了,大德!唯有少許寬慰的是,我想:『世尊將不會就這樣般涅槃,除非直到世尊說了關於僧團的任何事為止。』」
  「但,阿難!比丘僧團對我期待什麼呢?阿難!被我教導的法沒內、外之分,阿難!如來的法沒有師傅留一手,阿難!確實有人這麼想:『我將照顧比丘僧團。』或『比丘僧團為我所管。』阿難!他確實應該說關於僧團的任何事,[但,]阿難!如來不這麼想:『我將照顧比丘僧團。』或『比丘僧團為我所管。』阿難!為何如來將說那關於僧團的任何事呢?又,阿難!我現在已衰老、已年老,高齡而年邁,已到了老人期,轉為八十歲的老人期了,阿難!猶如衰老的貨車以包纏物交錯綑綁使之存續,同樣的,阿難!如來的身體的確以包纏物交錯綑綁使之存續。
  阿難!每當如來以對一切相的不作意、以對某類受的滅、進入後住於無相心定時,阿難!那時,如來的身體[才]較為安樂,阿難!因此,在這裡,你們要住於以自己為島以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依。
  而,阿難!比丘如何以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依呢?阿難!這裡,比丘住於在身上觀察身,熱心、正知、有念,能調伏對於世間的貪與憂;在受上……(中略)在心上……(中略)住於在法上觀察法,熱心、正知、有念,能調伏對於世間的貪與憂。阿難!比丘這樣住於以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依。阿難!不論現在,或我死後,凡任何住於以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依者,阿難!對我來說,這些比丘必將是任何那些對學熱衷者中第一的了。」
SN.47.9/(9) Gilānasuttaṃ
   375. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati veḷuvagāmake. Tatra kho bhagavā bhikkhū āmantesi– “etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. Idhevāhaṃ veḷuvagāmake vassaṃ upagacchāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchuṃ. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.
   Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi– “na kho me taṃ patirūpaṃ, yohaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. (atha kho bhagavato so ābādho paṭippassambhi).
   Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ, bhante, bhagavato khamanīyaṃ; diṭṭhaṃ, bhante, bhagavato yāpanīyaṃ. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā– ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’”ti.
   “Kiṃ pana dāni, ānanda, bhikkhusaṅgho mayi paccāsīsati? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā. Sa kiṃ, ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati! Etarahi kho panāhaṃ, ānanda, jiṇṇo vuddho mahallako addhagato vayo-anuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ veḷamissakena yāpeti; evameva kho, ānanda, vedhamissakena maññe tathāgatassa kāyo yāpeti.
   “Yasmiṃ ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
   “Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. Navamaṃ.
漢巴經文比對(莊春江作):
  「師傅留一手」(ācariyamuṭṭhi,逐字譯為「師(阿闍梨)+拳;師的握拳」),菩提比丘長老英譯為「老師的封拳」(closed fist of a teacher, SN),Maurice Walshe先生英譯為「老師的拳頭」(teacher's fist, DN)。按:「師的握拳」指:老師教導時有所保留或弟子提問師未回答。
  「方便修治(DA.2)」,南傳作「以包纏物交錯綑綁」(veḷamissakena, vedhamissakena, veṭhamissakena, vekhamissakena, veghamissakena),菩提比丘長老依veṭhamissakena英譯為「以一個皮繩組合」(by a combination of straps, SN),Maurice Walshe先生依veghamissakena英譯為「以被皮繩綑住/以被皮繩維持在一起」(by being strapped up/by being held together with straps, DN)。按:《顯揚真義》、《吉祥悅意》都以「柄的繫縛、車輪的繫縛等修復」(bāhabandhacakkabandhādinā paṭisaṅkharaṇena)解說veṭhamissakena,今依veṭhamissakena譯。