經號:   
   (SN.47.12 更新)
相應部47相應12經/那難陀經(念住相應/大篇/修多羅)(莊春江譯)
  有一次世尊住在那難陀賣衣者的芒果園中。
  那時,尊者舍利弗去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者舍利弗對世尊這麼說:
  「大德!我對世尊有這樣的淨信:過去不存在,將來不存在,現在也不存在其他的沙門婆羅門比世尊更高證智的,即:正覺。」
  「舍利弗!你所說的這如牛王之語實在崇高,作一向的、絕對的獅子吼:『大德!我對世尊有這樣的淨信:過去不存在,將來不存在,現在也不存在其他的沙門或婆羅門比世尊更高證智的,即:正覺。』舍利弗!你以心熟知心後,知道凡那些存在於過去世的阿羅漢遍正覺者;那一切世尊:『那些世尊[過去]是這樣的戒。』或『那些世尊[過去]是這樣的法。』或『那些世尊[過去]是這樣的慧。』或『那些世尊[過去]是這樣的住處者。』或『那些世尊[過去]是這樣的解脫者。』嗎?」
  「不,大德!」
  「又,舍利弗!你以心熟知心後,知道凡那些將存在於未來世的阿羅漢、遍正覺者;那一切世尊:『那些世尊將是這樣的戒。』或『那些世尊將是這樣的法。』或『那些世尊將是這樣的慧。』或『那些世尊將是這樣的住處者。』或『那些世尊將是這樣的解脫者。』嗎?」
  「不,大德!」
  「又,舍利弗!你以心熟知心後,知道我現在阿羅漢、遍正覺者:『世尊是這樣的戒。』或『世尊是這樣的法。』或『世尊是這樣的慧。』或『世尊是這樣的住處者。』或『世尊是這樣的解脫者。』嗎?」
  「不,大德!」
  「舍利弗!這裡,當你對過去、未來、現在阿羅漢、遍正覺者沒有他心智時,那麼,舍利弗!你為何說這崇高如牛王之語,作一向的、絕對的獅子吼:『大德!我對世尊有這樣的淨信:過去不存在,將來不存在,現在也不存在其他的沙門或婆羅門比世尊更高證智的,即:正覺。』呢?」
  「大德!我對過去、未來、現在阿羅漢、遍正覺者確實沒有他心智,但我已知道法的類比
  大德!猶如國王邊境的城市,有堅固的壁壘,堅固的城牆與城門,只有一道門,在那裡的賢智、能幹、有智慧守門人阻止陌生人,而使熟人進入。當他依序環繞整個城市的道路時,不可能看到城牆有甚至貓能出去大小的間隙或裂口,他這麼想:『凡任何夠大的生物進出這城市,都僅能經由此門進出。』同樣的,大德!我已知道法的類比:『大德!凡那些存在於過去世的阿羅漢、遍正覺者;那一切世尊都捨斷心的隨雜染慧的減弱五蓋後,在四念住上心善建立,如實修習七覺支後,現正覺無上遍正覺。大德!凡那些將存在於未來世的阿羅漢、遍正覺者;那一切世尊也都捨斷心的隨雜染、慧的減弱之五蓋後,在四念住上心善建立,如實修習七覺支後,將現正覺無上遍正覺。大德!現在的世尊、阿羅漢、遍正覺者也捨斷心的隨雜染、慧的減弱之五蓋後,在四念住上心善建立,如實修習七覺支後,現正覺無上遍正覺。』」
  「舍利弗!!好!舍利弗!因此,在這裡,你應該經常對比丘、比丘尼、優婆塞優婆夷說此法的教說,舍利弗!對愚鈍男子們來說,會有對如來的懷疑或疑惑,他們聽聞此法的教說後,對如來的懷疑或疑惑將被捨斷。」
SN.47.12/(2) Nālandasuttaṃ
   378. Ekaṃ samayaṃ bhagavā nālandāyaṃ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca– “evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ– sambodhiyan”ti. “Uḷārā kho tyāyaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito– ‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ– sambodhiyan’”ti.
   “Kiṃ nu te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā– ‘evaṃsīlā te bhagavanto ahesuṃ’ iti vā, ‘evaṃdhammā te bhagavanto ahesuṃ’ iti vā, ‘evaṃpaññā te bhagavanto ahesuṃ’ iti vā, ‘evaṃvihārino te bhagavanto ahesuṃ’ iti vā, ‘evaṃvimuttā te bhagavanto ahesuṃ’ iti vā”ti? “No hetaṃ, bhante”!
   “Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā– ‘evaṃsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṃdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṃpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṃvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṃvimuttā te bhagavanto bhavissanti’ iti vā”ti? “No hetaṃ, bhante”.
   “Kiṃ pana tyāhaṃ, sāriputta, etarahi, arahaṃ sammāsambuddho cetasā ceto paricca vidito– ‘evaṃsīlo bhagavā’ iti vā, ‘evaṃdhammo bhagavā’ iti vā, ‘evaṃpañño bhagavā’ iti vā, ‘evaṃvihārī bhagavā’ iti vā, ‘evaṃvimutto bhagavā’ iti vā”ti? “No hetaṃ, bhante”.
   “Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. Atha kiñcarahi tyāyaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito– ‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṃ– sambodhiyan”ti?
   “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa– ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito – ‘yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti.
   “Sādhu sādhu, sāriputta! Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī”ti. Dutiyaṃ.
漢巴經文比對(莊春江作):