經號:   
   (SN.55.54 更新)
相應部55相應54經/病經(入流相應/大篇/修多羅)(莊春江譯)
  有一次世尊住在釋迦族人的迦毘羅衛城尼拘律園。
  當時,眾多比丘為世尊作衣服的工作:
  「經過三個月了,當衣服完成時,世尊將出發遊行。」
  釋迦族人摩訶男聽聞:
  「聽說眾多比丘為世尊作衣服的工作:『經過三個月了,當衣服完成時,世尊將出發遊行。』」
  那時,釋迦族人摩訶男去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,釋迦族人摩訶男對世尊這麼說:
  「大德!我聽聞:『聽說眾多比丘為世尊作衣服的工作:「經過三個月了,當衣服完成時,世尊將出發遊行。」』
  大德!我還沒從世尊面前聽聞、領受生病、痛苦、重病的有慧優婆塞應該如何被有慧的優婆塞教誡?」
  「摩訶男!生病、痛苦、重病的有慧優婆塞應該被有慧的優婆塞以四安慰法安慰:
  令尊者被安慰!尊者有對佛的不壞淨:『像這樣,那位世尊……(中略)人天之師佛陀、世尊。』
  令尊者被安慰!尊者有對法……(中略)僧團……(中略)對聖者所愛之戒的不壞淨是好的:『無毀壞的、……(中略)導向定的。』
  摩訶男!生病、痛苦、重病的有慧優婆塞被有慧的優婆塞以四安慰法安慰後,應該被這麼說:『尊者有對父母的掛慮嗎?』
  如果他這麼說:『我有對父母的掛慮。』他應該被這麼說:『親愛的先生!尊者為死法,如果尊者對父母作掛慮,也將死;如果尊者對父母不作掛慮,也將死,請尊者捨斷對你父母的掛慮,那就好了!』
  如果他這麼說:『我對父母的掛慮已捨斷。』他應該被這麼說:『又,尊者有對妻兒的掛慮嗎?』
  如果他這麼說:『我有對妻兒的掛慮。』他應該被這麼說:『親愛的先生!尊者為死法,如果尊者對妻兒作掛慮,也將死;如果尊者對妻兒不作掛慮,也將死,請尊者捨斷對你妻兒的掛慮,那就好了!』
  如果他這麼說:『我對妻兒的掛慮已捨斷。』他應該被這麼說:『又,尊者有對人之五欲的掛慮嗎?』
  如果他這麼說:『我有對人的五欲的掛慮。』他應該被這麼說:『朋友!天的欲比人的欲更優越、更勝妙,請尊者心從人的欲出來後,心勝解於四大王天,那就好了!』
  如果他這麼說:『我的心已從人的欲出來,心已勝解於四大王天。』他應該被這麼說:『朋友!三十三天比四大王天更優越、更勝妙,請尊者心從四大王天出來後,心勝解於三十三天,那就好了!』
  如果他這麼說:『我的心已從四大王天出來,心已勝解於三十三天。』他應該被這麼說:『朋友!夜摩天比三十三天……(中略)兜率天……(中略)化樂天……(中略)他化自在天……(中略)朋友!梵天世界比他化自在天更優越、更勝妙,請尊者心從他化自在天出來後,心勝解於梵天世界,那就好了!』
  如果他這麼說:『我的心已從他化自在天出來,心已勝解於梵天世界。』他應該被這麼說:『朋友!梵天世界也是無常的、不堅固的、有身所包含的,請尊者心從梵天出來後,心集中於有身之滅,那就好了!』
  如果他這麼說:『我的心已從梵天世界出來,心已集中於有身之滅。』摩訶男!我說:『這樣心解脫的優婆塞,與心從煩惱解脫的比丘沒任何差異,即:解脫者與解脫者。』」
SN.55.54/(4) Gilānasuttaṃ
   1050. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti– “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti. Assosi kho mahānāmo sakko– “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti– ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca– “sutametaṃ, bhante– ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti– niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Na kho netaṃ, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ sappaññena upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno ovaditabbo”ti.
   “Sappaññena mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno catūhi assāsanīyehi dhammehi assāsetabbo– ‘assāsatāyasmā– atthāyasmato buddhe aveccappasādo itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavāti Assāsatāyasmā– atthāyasmato dhamme …pe… saṅghe …pe… ariyakantāni sīlāni akhaṇḍāni …pe… samādhisaṃvattanikānī’”ti.
   “Sappaññena mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno imehi catūhi assāsanīyehi dhammehi assāsetvā evamassa vacanīyo– ‘atthāyasmato mātāpitūsu apekkhā’ti? So ce evaṃ vadeyya– ‘atthi me mātāpitūsu apekkhā’ti, so evamassa vacanīyo– ‘āyasmā kho māriso maraṇadhammo. Sace pāyasmā mātāpitūsu apekkhaṃ karissati, marissateva; no ce pāyasmā mātāpitūsu apekkhaṃ karissati, marissateva. Sādhāyasmā, yā te mātāpitūsu apekkhā taṃ pajahā’”ti.
   “So ce evaṃ vadeyya– ‘yā me mātāpitūsu apekkhā sā pahīnā’ti, so evamassa vacanīyo– ‘atthi panāyasmato puttadāresu apekkhā’ti? So ce evaṃ vadeyya– ‘atthi me puttadāresu apekkhā’ti, so evamassa vacanīyo– ‘āyasmā kho māriso maraṇadhammo. Sace pāyasmā puttadāresu apekkhaṃ karissati, marissateva; no ce pāyasmā puttadāresu apekkhaṃ karissati, marissateva. Sādhāyasmā, yā te puttadāresu apekkhā taṃ pajahā’”ti.
   “So ce evaṃ vadeyya– ‘yā me puttadāresu apekkhā sā pahīnā’ti, so evamassa vacanīyo– ‘atthi panāyasmato mānusakesu pañcasu kāmaguṇesu apekkhā’ti? So ce evaṃ vadeyya– ‘atthi me mānusakesu pañcasu kāmaguṇesu apekkhā’ti, so evamassa vacanīyo– ‘mānusakehi kho, āvuso, kāmehi dibbā kāmā abhikkantatarā ca paṇītatarā ca. Sādhāyasmā, mānusakehi kāmehi cittaṃ vuṭṭhāpetvā cātumahārājikesu devesu cittaṃ adhimocehī’”ti.
   “So ce evaṃ vadeyya– ‘mānusakehi me kāmehi cittaṃ vuṭṭhitaṃ, cātumahārājikesu devesu cittaṃ adhimocitan’ti, so evamassa vacanīyo– ‘cātumahārājikehi kho, āvuso devehi tāvatiṃsā devā abhikkantatarā ca paṇītatarā ca. Sādhāyasmā, cātumahārājikehi devehi cittaṃ vuṭṭhāpetvā tāvatiṃsesu devesu cittaṃ adhimocehī’”ti.
   “So ce evaṃ vadeyya– ‘cātumahārājikehi me devehi cittaṃ vuṭṭhitaṃ, tāvatiṃsesu devesu cittaṃ adhimocitan’ti, so evamassa vacanīyo– ‘tāvatiṃsehi kho, āvuso, devehi yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… paranimmitavasavattīhi kho, āvuso, devehi brahmaloko abhikkantataro ca paṇītataro ca. Sādhāyasmā, paranimmitavasavattīhi devehi cittaṃ vuṭṭhāpetvā brahmaloke cittaṃ adhimocehī’ti. So ce evaṃ vadeyya– ‘paranimmitavasavattīhi me devehi cittaṃ vuṭṭhitaṃ, brahmaloke cittaṃ adhimocitan’ti, so evamassa vacanīyo– ‘brahmalokopi kho, āvuso, anicco addhuvo sakkāyapariyāpanno. Sādhāyasmā, brahmalokā cittaṃ vuṭṭhāpetvā sakkāyanirodhe cittaṃ upasaṃharāhī’”ti.
   “So ce evaṃ vadeyya– ‘brahmalokā me cittaṃ vuṭṭhitaṃ, sakkāyanirodhe cittaṃ upasaṃharāmī’ti; evaṃ vimuttacittassa kho, mahānāma, upāsakassa āsavā vimuttacittena bhikkhunā na kiñci nānākaraṇaṃ vadāmi, yadidaṃ– vimuttiyā vimuttan”ti. Catutthaṃ.
漢巴經文比對(莊春江作):
  「比丘百歲壽命解脫涅槃(SA.1122)」,南傳作「與心從煩惱解脫的比丘」(āsavā vimuttacittena bhikkhunā),菩提比丘長老依錫蘭本(vassasatavimuttacittena bhikkhunā)英譯為「一位心自由了(已解脫)一百年的比丘」(a bhikkhu who has been liberated in mind for a hundred years)。按:錫蘭本與北傳經文相同。又,本經是南北傳阿含經中唯一說到優婆塞證阿羅漢果(解脫涅槃)的經(其他都只說證阿那含果),但本經說的是頻死的情況,意味著在家人證阿羅漢果後入滅。另一個南北傳律典都記載在家人證阿羅漢果的例子,那是耶舍,但他證阿羅漢果後就立刻出家了。