北傳:增壹阿含43品4經 南傳:中部29經 關涉主題:生活/利養的可怕‧事蹟/聽法中證果、聽法後還俗‧譬喻/從樹皮到樹心 (更新)
增壹阿含43品4經[佛光本383經/8法](馬血天子問八政品)(莊春江標點)
  聞如是
  一時在羅閱城迦蘭陀竹園所,與大比丘五百人俱。
  爾時,提婆達兜以失神足,阿闍世太子日遣五百釜食而供養之。
  是時,眾多比丘聞提婆達兜以失神足,又為阿闍世所供養,共相將詣佛所,頭面禮足,在一面坐。
  是時,眾多比丘白佛言:
  「提婆達兜者極大威力,今為阿闍世王所供養,日遣五百釜食。」
  爾時,世尊聞此語已,告諸比丘:
  「汝等莫興此意,貪提婆達兜比丘利養,彼愚人由此利養自當滅亡,所以然者,於是,比丘!提婆達兜所以出家學者,不果其願。
  比丘!當知:猶如有人出其村落,手執利斧,往詣大樹,先意所望,欲望大樹,及其到樹,持枝葉而還,今此比丘亦復如是,貪著利養,由此利養,向他自譽,毀呰他人,比丘所行宜,則不果其願。彼由此利養故,不求方便起勇猛心,如彼人求寶不得,為智者所棄。
  設有比丘得利養已,亦不自譽,復不毀他人,或時復向他人自稱說:『我是持戒之人,彼是犯戒之士。』比丘所願者而不果獲,如人捨根,持枝還家,智者見已:『此人雖持枝還家,然,不識根。』此中比丘亦復如是,以得利養,奉持戒律,并修梵行,好修三昧,彼以此三昧心向他自譽:『我今得定,餘人無定。』比丘所應行法亦不果獲,猶如有人其求實木,往至大樹,望其實,捨其枝葉,取其根持還,智者見已便作是說:『此人別其根。』今此比丘亦復如是,興起利養,奉持戒律,亦不自譽,復非毀他人,修行三昧亦復如是,漸行智慧。夫智慧者,於此法中最為第一,提婆達兜比丘於此法中竟不獲智慧、三昧,亦復不具戒律之法。」
  有一比丘白世尊言:
  「彼提婆達兜者,云何不解戒律之法?彼有神德成就諸行,有此智慧,云何不解戒律之法?有智慧則有三昧,有三昧則有戒律。」
  世尊告曰:
  「戒律之法者,世俗常數,三昧成就者,亦是世俗常數,神足飛行者,亦是世俗常數,智慧成就者,此是第一之義。」
  是時,世尊便說此偈:
  「由禪得神足,至上不究竟,不獲無為際,還墮五欲中。
   智慧最為上,無憂無所慮,久畢獲等見,斷於生死有。
  比丘!當知:以此方便,知提婆達兜不解戒律之法,亦復不解智慧、三昧之行,汝等比丘莫如提婆達兜貪著利養。夫利養者,墮人惡處,不至善趣。若著利養,便習邪見,離於正見;習於邪治,離於正治;習於邪語,離於正語;習於邪業,離於正業;習於邪命,離於正命;習[於]邪方便,離正方便;習於邪念,離於正念;習於邪定,離於正定。
  是故,比丘!勿起利養之心,制令不起,已起利養之心,求方便而滅之。如是,比丘!當作是學。」
  當說此微妙之法,六十餘比丘捨除法服,習白衣行,復有六十餘比丘漏盡意解,諸塵垢盡得法眼淨
  爾時,諸比丘聞佛所說,歡喜奉行。

中部29經/如心材大經(莊春江譯)
  被我這麼聽聞
  有一次,在提婆達多離開不久,世尊住在王舍城耆闍崛山
  在那裡,關於提婆達多,世尊召喚比丘們:
  「比丘們!這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他以那個利得、恭敬、名聲讚揚自己,輕蔑他人:『我是利得、恭敬、有名聲者,然而這些其他比丘是不知名者、無能者。』他以那個利得、恭敬、名聲沈醉、變醉(放逸)、來到放逸。當成為放逸者時,住於苦。
  比丘們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,越過內皮後,越過外皮後,切斷枝葉後,拿取後離開,想著『是心材』。有眼的男子看見他後,這麼說:『啊!這位尊師男子不知道心材,不知道膚材,不知道內皮,不知道外皮,不知道枝葉,因為,像這樣,欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,越過內皮後,越過外皮後,切斷枝葉後,拿取後離開,想著「是心材」。凡他的以心材之心材責任(應該被作的),他將沒領納那個他的目標。』同樣的,比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他以那個利得、恭敬、名聲讚揚自己,輕蔑他人:『我是利得、恭敬、有名聲者,然而這些其他比丘是不知名者、無能者。』他以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為放逸者時,住於苦。比丘們!這位比丘被稱為取梵行的枝葉,以那個來到終結。(307)
  比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的、意向圓滿的。他以那個戒具足讚揚自己,輕蔑他人:『我是有戒者、善法者,然而這些其他比丘是破戒者、惡法者。』他以那個戒具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。
  比丘們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,越過內皮後,切斷外皮後,拿取後離開,想著『是心材』。有眼的男子看見他後,這麼說:『啊!這位尊師男子不知道心材,不知道膚材,不知道內皮,不知道外皮,不知道枝葉,因為,像這樣,欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,越過內皮後,切斷外皮後,拿取後離開,想著「是心材」。凡他的以心材之心材責任,他將沒領納那個他的目標。』同樣的,比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的、意向圓滿的。他以那個戒具足讚揚自己,輕蔑他人:『我是有戒者、善法者,然而這些其他比丘是破戒者、惡法者。』他以那個戒具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。比丘們!這位比丘被稱為取梵行的外皮,以那個來到終結。(308)
  比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以那個戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足成為悅意的、意向圓滿的。他以那個定具足讚揚自己,輕蔑他人:『我是得定者、心一境者,然而這些其他比丘是不得定者、心散亂者。』他以那個定具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。
  比丘們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,切斷內皮後,拿取後離開,想著『是心材』。有眼的男子看見他後,這麼說:『啊!這位尊師男子不知道心材,不知道膚材,不知道內皮,不知道外皮,不知道枝葉,因為,像這樣,欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,切斷內皮後,拿取後離開,想著「是心材」。凡他的以心材之心材責任,他將沒領納那個他的目標。』同樣的,比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以該戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足而成為悅意的、意向圓滿的。他以那個定具足讚揚自己,輕蔑他人:『我是得定者、心一境者,然而這些其他比丘是不定者、心散亂者。』他以那個定具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。比丘們!這位比丘被稱為取梵行的內皮,以那個來到終結。(309)
  比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以那個戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足成為悅意的,但非意向圓滿的,他不以那個定具足讚揚自己,輕蔑他人,他不以那個定具足沈醉、變醉、來到放逸。當成為不放逸者時,到達智見,他以那個智見成為悅意的、意向圓滿的,他以那個智見讚揚自己,輕蔑他人:『我是知者,我住於看見者,然而這些其他比丘是無知者、住於沒看見者。』他以那個智見具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。
  比丘們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,切斷膚材後,拿取後離開,想著『是心材』。有眼的男子看見他後,這麼說:『唉!這位尊師男子不知道心材,不知道膚材,不知道內皮,不知道外皮,不知道枝葉,因為,像這樣,欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,切斷膚材後,拿取後離開,想著「是心材」。凡他的以心材之心材責任,他將沒領納那個他的目標。』同樣的,比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以那個戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足成為悅意的,但非意向圓滿的,他不以那個定具足讚揚自己,輕蔑他人,他不以那個定具足沈醉、變醉、來到放逸。當成為不放逸者時,到達智見,他以那個智見成為悅意的、意向圓滿的。他以那個智見讚揚自己,輕蔑他人:『我是知者,我住於看見者,然而這些其他比丘是無知者、住於沒看見者。』他以那個智見具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。比丘們!這位比丘被稱為取梵行的膚材,以那個來到終結。(310)
  比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以那個戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足成為悅意的,但非意向圓滿的,他不以那個定具足讚揚自己,輕蔑他人,他不以那個定具足沈醉、變醉、來到放逸。當成為不放逸者時,到達智見,他以那個智見成為悅意的,但非意向圓滿的,他不以那個智見讚揚自己,輕蔑他人,他不以那個智見沈醉、變醉、來到放逸。當成為不放逸者時,到達非暫時解脫,比丘們!這是無可能性、無機會的:凡那位比丘從那個非暫時解脫退失。
  比丘們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子僅切斷心材後,拿取後離開,知道著『是心材』。有眼的男子看見這樣後會說這個:『啊!這位尊師男子知道心材,知道膚材,知道內皮,知道外皮,知道枝葉,因為,像這樣,欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子僅切斷心材後,拿取後離開,知道著「是心材」。凡他的以心材之心材責任,他將領納那個他的目標。』同樣的,比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以那個戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足成為悅意的,但非意向圓滿的,他不以那個定具足讚揚自己,輕蔑他人,他不以那個定具足沈醉、變醉、來到放逸。當成為不放逸者時,到達智見,他以那個智見而成為悅意的,但非意向圓滿的,他不以那個智見讚揚自己,輕蔑他人,他不以那個智見沈醉、變醉、來到放逸。當成為不放逸者時,到達非暫時解脫,比丘們!這是無可能性、無機會的:凡那位比丘從那個非暫時解脫退失。
  比丘們!像這樣,這個梵行不是利得、恭敬、名聲為效益,不是戒具足為效益,不是定具足為效益,不是智見為效益,比丘們!但凡這個不動心解脫,比丘們!這個梵行是,這個為目標,這個為核心(心材),這個為完結。」
  世尊說這個,那些悅意的比丘歡喜世尊的所說。(311)
  如心材大經第九終了。

巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.29/(9) Mahāsāropamasuttaṃ
   307. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi–
   “Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti– ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto appeva nāma imassa kevalassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu sākhāpalāsaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   308. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno; yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.
   “Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā”ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu papaṭikaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   309. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno samādhisampadaṃ ārādheti So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.
   “Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā”ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati bhikkhave, bhikkhu tacaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   310. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti– ‘ahamasmi jānaṃ passaṃ viharāmi. Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ na aññāsi tacaṃ na aññāsi papaṭikaṃ na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti– ‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu phegguṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   311. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.
   “Seyyathāpi bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.
   “Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.
   “Iti kho, bhikkhave, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti– etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosānan”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.
南北傳經文比對(莊春江作):
  「使…生起」(abhinibbatteti),智髻比丘長老英譯為「取得,獲得」(acquires)。按:《破斥猶豫》以「使生起」(uppādeti)解說。
  「看見者」(passaṃ),智髻比丘長老英譯為「看見」(seeing)。按:《破斥猶豫》說,「智見」指提婆達多的天眼與五神通,「看見者」指「識知任何細微色( sukhumaṃ rūpaṃ),乃至看見泥鬼(paṃsupisācakampi)」。