北傳:增壹阿含45品3經, 中阿含107經 南傳:中部17經 關涉主題:生活/選擇依住處 (更新)
增壹阿含45品3經[佛光本403經/9法](馬王品)(莊春江標點)
  聞如是
  一時在舍衛國祇樹給孤獨園。
  爾時,世尊告諸比丘
  「若有比丘依村落住,善法消{滅}[減],惡法遂增,彼比丘當作是學:『我今在村落居止,惡法遂增,善法漸減,念不專一,不得盡有漏,不至無為安隱之處,我所得衣被、飲食、床臥具、病瘦醫藥勞苦乃獲。』彼比丘當作是學:『吾今住此村落之中,惡法遂增,善法消{滅}[減],我亦不以衣被、飲食、床臥具、醫藥故,來作沙門,吾所求願者,今不獲果。』又,彼比丘當遠離村落去。
  若復有比丘依村落住,善法增益,惡法消滅,所得衣{裳}[被]、飲食、床臥具勤勞乃獲,彼比丘當作是學:『我今依此村落住,善法增益,惡法消滅,所得供養之具勤勞乃得,{有}[又],我不以衣被故出家學道,修於梵行,我所學道求願者必成其法,應當盡形壽承事供養。』」
  爾時,世尊便說偈曰:
  「衣被及飲食,床{臥}[具]及所安,不應貪著想,亦莫來此世。
   不以衣被故,出家而學道,所以學道者,必果其所願。
   比丘尋應時,盡形住彼村,於彼般涅槃,盡其命根本。
  是時,彼比丘若在人間靜處所遊之村,善法增益,惡法自滅,彼比丘盡形壽住彼村中,不應遠遊。」
  是時,阿難白世尊言:
  「如來常不說四大依食得存,亦依於心所念法?諸善之法依心而生?又,彼比丘依村落住,勞苦精神乃求衣食,彼云何生善法,住彼村落而不遠遊?」
  佛告阿難:
  「衣被、飯食、床臥具、病瘦醫藥有三種,若復比丘專念四事供養,所欲不果,此依是苦。若復興知足之心,不起想著,諸天、人民代其歡喜,又,比丘!當作是學,我由此故而說此義。
  是故,阿難!比丘當念少欲知足。如是,阿難![當作是學。」
  爾時,阿難]聞佛所說,歡喜奉行。

中阿含107經/林經(上)(林品)(莊春江標點)
  我聞如是
  一時遊舍衛國,在勝林給孤獨園。
  爾時,世尊告諸比丘
  「比丘者,依一林住:『我依此林住,或無正念便得正念,其心不定而得定心,若不解脫便得解脫,諸不盡而得漏盡,不得無上安隱涅槃則得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索易不難得。』彼比丘依此林住。依此林住已,若無正念不得正念,其心不定不得定心,若不解脫不得解脫,諸漏不盡不得漏盡,不得無上安隱涅槃,然不得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索易不難得,彼比丘應作是觀:『我出家學道,不為衣被故,不為飲食、床榻、湯藥故,亦不為諸生活具故,然,我依此林住,或無正念不得正念,其心不定不得定心,若不解脫不得解脫,諸漏不盡不得漏盡,不得無上安隱涅槃,然不得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索易不難得。』彼比丘如是觀已,可捨此林去。
  比丘者,依一林住:『我依此林住,或無正念便得正念,其心不定而得定心,若不解脫便得解脫,諸漏不盡而得漏盡,不得無上安隱涅槃則得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索易不難得。』彼比丘依此林住。依此林住已,或無正念便得正念,其心不定而得定心,若不得解脫便得解脫,諸漏不盡而得漏盡,不得無上安隱涅槃則得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索甚難可得。彼比丘應作是觀:『我出家學道,不為衣被故,不為飲食、床榻、湯藥故,亦不為諸生活具故,然,依此林住,或無正念便得正念,其心不定而得定心,若不解脫便得解脫,諸漏不盡而得漏盡,不得無上安隱涅槃則得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索甚難可得。』彼比丘如是觀已,可住此林。
  比丘者,依一林住:『我依此林住,或無正念便得正念,其心不定而得定心,若不解脫便得解脫,諸漏不盡而得漏盡,不得無上安隱涅槃則得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索易不難得。』彼比丘依此林住。依此林住已,或無正念不得正念,其心不定不得定心,若不解脫不得解脫,諸漏不盡不得漏盡,不得無上安隱涅槃,然不得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索甚難可得,彼比丘應作是觀:『我依此林住,或無正念不得正念,其心不定不得定心,若不解脫不得解脫,諸漏不盡不得漏盡,不得無上安隱涅槃,然不得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索,甚難可得。』彼比丘如是觀已,即捨此林,夜半而去,莫與彼別。
  比丘者,依一林住:『我依此林住,或無正念便得正念,其心不定而得定心,若不解脫便得解脫,諸漏不盡而得漏盡,不得無上安隱涅槃則得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索易不難得。』彼比丘依此林住。依此林住已,或無正念便得正念,其心不定而得定心,若不解脫便得解脫,諸漏不盡而得漏盡,不得無上安隱涅槃則得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索易不難得,彼比丘應作是觀:『我依此林住,或無正念便得正念,其心不定而得定心,若不解脫便得解脫,諸漏不盡而得漏盡,不得無上安隱涅槃則得涅槃,學道者所須衣被、飲食、床榻、湯藥、諸生活具,彼一切求索易不難得。』彼比丘如是觀已,依此林住,乃可終身至其命盡。
  如依林住,塜(塚)間、村邑、依於人住亦復如是。」
  佛說如是,彼諸比丘聞佛所說,歡喜奉行。

中部17經/林叢經(獅子吼品)(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  在那裡,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!我將教導你們林叢法門,你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。世尊這麼說:(190)
  「比丘們!這裡,比丘依止某處林叢住,當他依止某處林叢住時,未現前的念不現前,未入定的心不入定,未滅盡的煩惱不走到遍盡,未到達的無上離軛安穩不到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們困難地被得到,比丘們!因為那樣,比丘應該像這樣深慮:『我依止這個林叢住,當我依止這個林叢住時,未現前的念不現前,未入定的心不入定,未滅盡的煩惱不走到遍盡,未到達的無上離軛安穩不到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們困難地被得到。』比丘們!因為那樣,比丘應該就在該夜或該日從那處林叢離開,不應該住。(191)
  比丘們!這裡,比丘依止某處林叢住,當他依止某處林叢住時,未現前的念不現前,未入定的心不入定,未滅盡的煩惱不走到遍盡,未到達的無上離軛安穩不到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們容易地被得到,比丘們!因為那樣,比丘應該像這樣深慮:『我依止這個林叢住,當我依止這個林叢住時,未現前的念不現前,未入定的心不入定,未滅盡的煩惱不走到遍盡,未到達的無上離軛安穩不到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們容易地被得到,但,我非為了衣服而從在家出家,成為非家生活;非為了施食……(中略)非為了住處……(中略)非為了病人的需要物、醫藥必需品而從在家出家,成為非家生活,然而,我依止這個林叢住,當我依止這個林叢住時,未現前的念不現前,未入定的心不入定,未滅盡的煩惱不走到遍盡,未到達的無上離軛安穩不到達。』比丘們!因為那樣,考量後比丘應該從那處林叢離開,不應該住。(192)
  比丘們!這裡,比丘依止某處林叢住,當他依止某處林叢住時,未現前的念現前,未入定的心入定,未滅盡的煩惱走到遍盡,未到達的無上離軛安穩到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們困難地被得到,比丘們!因為那樣,比丘應該像這樣深慮:『我依止這個林叢住,當我依止這個林叢住時,未現前的念現前,未入定的心入定,未滅盡的煩惱走到遍盡,未到達的無上離軛安穩到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們困難地被得到,但,我非為了衣服而從在家出家,成為非家生活;非為了施食……(中略)非為了住處……(中略)非為了病人的需要物、醫藥必需品而從在家出家,成為非家生活,然而,我依止這個林叢住,當我依止這個林叢住時,未現前的念現前,未入定的心入定,未滅盡的煩惱走到遍盡,未到達的無上離軛安穩到達。』比丘們!因為那樣,考量後比丘應該住在那處林叢,不應該離開。(193)
  比丘們!這裡,比丘依止某處林叢住,當他依止某處林叢住時,未現前的念現前,未入定的心入定,未滅盡的煩惱走到遍盡,未到達的無上離軛安穩到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們容易地被得到,比丘們!因為那樣,比丘應該像這樣深慮:『我依止這個林叢住,當我依止這個林叢住時,未現前的念現前,未入定的心入定,未滅盡的煩惱走到遍盡,未到達的無上離軛安穩到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們容易地被得到。』比丘們!因為那樣,比丘應該終生都住在那處林叢,不應該離開。(194)
  比丘們!這裡,比丘依止某村落住,……(中略)依止某市鎮住,……(中略)依止某城市住,……(中略)依止某地方住,……(中略)依止某個人住,當他依止某個人住時,未現前的念不現前,未入定的心不入定,未滅盡的煩惱不走到遍盡,未到達的無上離軛安穩不到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們困難地被得到,比丘們!因為那樣,比丘應該像這樣深慮:『我依止這個人住,當我依止這個人住時,未現前的念不現前,未入定的心不入定,未滅盡的煩惱不走到遍盡,未到達的無上離軛安穩不到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們困難地被得到。』比丘們!因為那樣,比丘應該就在該夜或該日不請允許後離開那個人,不應該跟隨。(195)
  比丘們!這裡,比丘依止某個人住,當他依止某個人住時,未現前的念不現前,未入定的心不入定,未滅盡的煩惱不走到遍盡,未到達的無上離軛安穩不到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們容易地被得到,比丘們!因為那樣,比丘應該像這樣深慮:『我依止這個人住,當我依止這個人住時,未現前的念不現前,未入定的心不入定,未滅盡的煩惱不走到遍盡,未到達的無上離軛安穩不到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們容易地被得到,但,我非為了衣服而從在家出家,成為非家生活;非為了施食……(中略)非為了住處……(中略)非為了病人的需要物、醫藥必需品而從在家出家,成為非家生活,然而,我依止這個人住,當我依止這個人住時,未現前的念不現前,未入定的心不入定,未滅盡的煩惱不走到遍盡,未到達的無上離軛安穩不到達。』比丘們!因為那樣,考量後比丘應該請了允許後離開那個人,不應該跟隨。(196)
  比丘們!這裡,比丘依止某個人住,當他依止某個人住時,未現前的念現前,未入定的心入定,未滅盡的煩惱走到遍盡,未到達的無上離軛安穩到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們困難地被得到,比丘們!因為那樣,比丘應該像這樣深慮:『我依止這個人住,當我依止這個人住時,未現前的念現前,未入定的心入定,未滅盡的煩惱走到遍盡,未到達的無上離軛安穩到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們困難地被得到,但,我非為了衣服而從在家出家,成為非家生活;非為了施食……(中略)非為了住處……(中略)非為了病人的需要物、醫藥必需品而從在家出家,成為非家生活,然而,我依止這個人住,當我依止這個人住時,未現前的念現前,未入定的心入定,未滅盡的煩惱走到遍盡,未到達的無上離軛安穩到達。』比丘們!因為那樣,考量後比丘應該跟隨那個人,不應該離開。(197)
  比丘們!這裡,比丘依止某個人住,當他依止某個人住時,未現前的念現前,未入定的心入定,未滅盡的煩惱走到遍盡,未到達的無上離軛安穩到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們容易地被得到,比丘們!因為那樣,比丘應該像這樣深慮:『我依止這個人住,當我依止這個人住時,未現前的念現前,未入定的心入定,未滅盡的煩惱走到遍盡,未到達的無上離軛安穩到達,凡這些出家應該得到的活命必需品:衣服、施食、住處、病人的需要物、醫藥必需品,它們容易地被得到。』比丘們!因為那樣,比丘應該終生都跟隨那個人,即使被排斥時,也不應該離開。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。(198)
  林叢經第七終了。

巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.17/(7) Vanapatthasuttaṃ
   190. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “vanapatthapariyāyaṃ vo, bhikkhave, desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   191. “Idha, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā– te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi, tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā– te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.
   192. “Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilāna-ppaccayabhesajjaparikkhārā– te appakasirena samudāgacchanti. Tena bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ– ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilāna-ppaccayabhesajjaparikkhārā– te appakasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.
   193. “Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccaya-bhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā– te kasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.
   194. “Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccayabhesajja-parikkhārā– te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ– ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā– te appakasirena samudāgacchantī’ti Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.
   195. “Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ upanissāya viharati …pe… aññataraṃ nigamaṃ upanissāya viharati …pe… aññataraṃ nagaraṃ upanissāya viharati …pe… aññataraṃ janapadaṃ upanissāya viharati …pe… aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsana-gilānappaccayabhesajjaparikkhārā– te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ– ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccayabhesajja-parikkhārā– te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā so puggalo anāpucchā pakkamitabbaṃ, nānubandhitabbo.
   196. “Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccaya-bhesajjaparikkhārā, te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ– ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccaya-bhesajjaparikkhārā te appakasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṃ, nānubandhitabbo.
   197. “Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccaya-bhesajjaparikkhārā– te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ– ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā– te kasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṃ.
   198. “Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccayabhesajja-parikkhārā– te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ– ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā– cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā– te appakasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṃ, api panujjamānenapī”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Vanapatthasuttaṃ niṭṭhitaṃ sattamaṃ.
南北傳經文比對(莊春江作):
  「藥有三種」,《摩訶僧祇律》:「若風病者當用油脂治,熱病者當用酥治,水病者當用蜜治,雜病者當盡用上三種藥治。」《大莊嚴論經》:「譬如三種藥,對治風、冷、熱。」《大般涅槃經》:「合三種藥,酥、乳、石蜜。」