經號:   
   (SN.55.28 更新)
相應部55相應28經/恐怖與怨恨已平息經第一(入流相應/大篇/修多羅)(莊春江譯)
  起源於舍衛城。
  在一旁坐好後,世尊屋主給孤獨這麼說:
  「屋主!當聖弟子之五恐怖與怨恨已平息,具備四入流支,以慧善見、善洞察了聖方法,當他願意時,他就能以自己記說自己:『於地獄已盡,畜生界已盡,餓鬼界已盡,苦界惡趣下界已盡,我是入流者,不墮惡趣法、決定以正覺為彼岸。』
  哪五個恐怖與怨恨已平息呢?屋主!凡殺生者,緣殺生而產生當生之恐怖與怨恨,也產生來生之恐怖與怨恨,也感受心的憂苦,這樣,對離殺生者來說,那恐怖與怨恨已平息。屋主!凡未給予而取者,……(中略)屋主!凡邪淫者,……(中略)屋主!凡妄語者,……(中略)屋主!凡榖酒、果酒、酒放逸處者,緣榖酒、果酒、酒放逸處而產生當生之恐怖與怨恨,也產生來生之恐怖與怨恨,也感受心的憂苦,這樣,對離榖酒、果酒、酒放逸處者來說,那恐怖與怨恨已平息。這五個恐怖與怨恨已平息。
  具備哪四入流支呢?屋主!這裡,聖弟子對佛具備不壞淨:『像這樣,那位世尊是……(中略)人天之師佛陀、世尊。』對法……(中略)對僧團……(中略)具備聖者所愛戒:『無毀壞……(中略)導向定。』具備這四入流支。
  什麼是以慧善見、善洞察了聖方法呢?屋主!這裡,聖弟子善如理作意緣起:『像這樣,當這個存在了,則有那個;以這個的生起,則那個生起;這樣,當這個不存在了,則沒有那個;以這個的滅,則那個被滅,即:以無明為緣而有行;以行為緣而有識;……(中略)這樣是這整個苦蘊的集。但以無明的無餘褪去與滅而行滅;……(中略)以觸滅而受滅;以受滅而渴愛滅;……(中略)這樣是這整個苦蘊的滅。』這是以慧善見、善洞察了聖方法。
  屋主!當聖弟子的這五恐怖與怨恨已平息,具備這四入流支,以慧善見、善洞察了這聖方法,當他願意時,他就能以自己記說自己:『於地獄已盡,畜生界已盡,餓鬼界已盡,苦界、惡趣、下界已盡,我是入流者,不墮惡趣法、決定、以正覺為彼岸。』」
SN.55.28/(8) Paṭhamabhayaverūpasantasuttaṃ
   1024. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca– “yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni ca honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggati-vinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”.
   “Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ, gahapati, pāṇātipātī pāṇātipātappaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvediyati. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Yaṃ, gahapati, adinnādāyī …pe… yaṃ, gahapati, kāmesumicchācārī …pe… yaṃ, gahapati, musāvādī …pe… yaṃ, gahapati, surāmerayamajjappamādaṭṭhāyī surāmerayamajjappamāda-ṭṭhānappaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvediyati. Surāmerayamajjappamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.
   “Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti– itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṃvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
   “Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti– iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; iti imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati; yadidaṃ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
   “Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho So ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. Aṭṭhamaṃ.
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