北傳:增壹阿含49品8經, 中阿含182經 南傳:中部39經 關涉主題:實踐/修學歷程 (更新)
增壹阿含49品8經[佛光本441經/11法](放牛品)(莊春江標點)
  聞如是
  一時在鴦藝村中,與大比丘五百人俱。
  爾時,世尊告諸比丘:
  「諸人民皆稱汝等為沙門,設復問:『汝等是沙門乎?』汝等亦言:『是沙門。』吾今告汝:『沙門之行、婆羅門之行,汝等當念修習,後必成果,如實不異。』所以然者,有二種沙門:有習行沙門,有誓願沙門。
  彼云何名為習行沙門?於是,比丘行來、進止、視瞻、容貌、著衣、持鉢,皆悉如法,不著貪欲、瞋恚、愚癡,但持戒精進,不犯非法,等學諸戒,是謂:名為習行沙門。
  彼云何名誓願沙門?於是,或有比丘威儀、戒律、出入、進止、行步、容貌、視瞻、舉動,皆悉如法,盡有漏成無,於現法中身得證而自遊化生死已盡梵行已立所作已辦更不復受有,如實知之,是謂:名誓願沙門,是謂,比丘!二種沙門。」
  爾時,阿難白世尊言:
  「彼云何名為沙門法行、婆羅門法行?」
  佛告阿難:
  「於是,比丘飲食知足,晝夜經行,不失時節,行諸道品。
  云何比丘諸根寂靜?於是,比丘若眼見色,不起想著,興諸亂念,於中,眼根而得清淨,除諸惡念,不念不善之法;若耳聞聲、鼻臭香、舌知味、身知細滑、意知法,不起想著,興諸亂念,於意根而得清淨。如是,比丘根得清淨。
  云何比丘飲食知足?於是,比丘量腹而食,不求肥白,但欲使此身趣存而已,除去故痛,新者不生,得修梵行,猶如男女身生瘡痍,隨時以膏塗瘡,常欲使瘡愈故,今此比丘亦復如是,量腹而食。所以以膏膏車者,欲致遠故,比丘量腹而食者,欲趣存命故也。如是,比丘飲食知足。
  云何比丘恆知景寤?於是,比丘初夜、後夜恆知景寤,思惟三十七道[品]之法。若晝日經行,除去惡念諸結之想;復於初夜、後夜經行,除去惡結不善之想;復於中夜右脇著地,以脚相累,唯向明之想;復於後夜,出入經行,除去不善之念。如是,比丘知時景寤。如是,阿難!此是沙門要行。
  彼云何名婆羅門要行?於是,比丘苦諦如實知之,苦、苦、苦出要如實而知之,後以解此欲漏心、有漏心、無明漏心而得解脫。已得解脫,便得解脫智:『生死已盡,梵行已立,所作已辦,更不復受胎,如實知之。』此名為婆羅門要行之法。阿難當知:此名為要行之義也。」
  爾時,世尊便說此偈:
  「沙門名息心,諸惡永已盡,梵志名清淨,除去諸亂想。」
  「是故,阿難!沙門法行、婆羅門法行,當念修行。其有眾生行此諸法,然後乃稱為沙門。復以何故名為沙門?諸結永息故名為沙門。復以何故名為婆羅門?盡除愚惑之法故名為梵志,亦名為剎利。復以何故名剎利?以其斷淫、怒、癡故名為剎利,亦名為沐浴。以何故名為沐浴?以其洗二十一結故名為沐浴,亦名為覺。以何故名為覺?以其覺了愚法、慧法故名為覺,亦名為彼岸。以何等故名為彼岸?以其從此岸至彼岸故名為彼岸。阿難!能行此法者,然後乃名為沙門、婆羅門。此是其義,當念奉行。」
  爾時,阿難聞佛所說,歡喜奉行。

中阿含182經/馬邑經(上)(雙品)(莊春江標點)
  我聞如是
  一時遊鴦騎國,與大比丘俱,往至馬邑,住馬林寺,及比丘眾。
  爾時,世尊告諸比丘:
  「人見汝等沙門是沙門,人問汝等沙門,汝自稱沙門耶?」
  諸比丘白曰:「爾也,世尊!」
  佛復告曰:
  「是以,汝等以此,要以此沙門,當學如沙門法及如梵志法。學如沙門法及如梵志法已,要是真諦沙門、不虛沙門,若受衣被、飲食、床榻、湯藥及若干種諸生活具者,彼所供給,得大福,得大果,得大功德,得大廣報,汝等當學如是。
  云何如沙門法及如梵志法?身行清淨,仰向發露,善護無缺。因此清淨,不自舉,不下他,無穢、無濁,為諸智梵行者所共稱譽。若汝作是念:『我身行清淨,我所作已辦,不復更學,已成德義,無復上作。』比丘!我為汝說:『莫令求沙門義失沙門義。』
  若欲求上學者,比丘若身清淨,當復作何等?當學口行清淨,仰向發露,善護無缺。因此口行清淨,不自舉,不下他,無穢無濁,為諸智梵行者所共稱譽。若汝等作是念:『我身、口行清淨,我所作已辦,不復更學,已成德義,無復上作。』比丘!我為汝說:『莫令求沙門義失沙門義。』
  若欲求上學者,比丘若身、口清淨,當復作何等?當學意行清淨,仰向發露,善護無缺。因此意行清淨,不自舉,不下他,無穢無濁,為諸智梵行者所共稱譽。若汝等作是念:『我身、口、意行清淨,我所作已辦,不復更學,已成德義,無復上作。』比丘!我為汝說:『莫令求沙門義失沙門義。』
  若欲求上學者,比丘若身、口、意行清淨,當復作何等?當學命行清淨,仰向發露,善護無缺。因此命行清淨,不自舉,不下他,無穢無濁,為諸智梵行者所共稱譽。若汝等作是念:『我身、口、意、命行清淨,我所作已辦,不復更學,已成德義,無復上作。』比丘!我為汝說:『莫令求沙門義失沙門義。』
  若欲求上學者,比丘身、口、意、命行清淨,當復作何等?比丘當學守護諸根,常念閉塞,念欲明達,守護念心而得成就。恒欲起意:若眼見色,然不受相,亦不味色,謂:忿諍故,守護眼根,心中不生貪伺、憂慼、惡不善法,趣向彼故,守護眼根。如是,耳、鼻、舌、身,若意知法,然,不受相,亦不味法,謂:忿諍故,守護意根,心中不生貪伺、憂慼、惡不善法,趣向彼故,守護意根。若汝等作是念:『我身、口、意、命行清淨,守護諸根,我所作已辦,不復更學,已成德義,無復上作。』比丘!我為汝說:『莫令求沙門義失沙門義。』
  若欲求上學者,比丘身、口、意、命行清淨,守護諸根,當復作何等?比丘當學正知出入,善觀分別,屈伸低仰,儀容庠序,善著僧伽梨及諸衣鉢,行住坐臥、眠寤語默,皆正知之。若汝等作是念:『我身、口、意、命行清淨,守護諸根,正知出入,我所作已辦,不復更學,已成德義,無復上作。』比丘!我為汝說:『莫令求沙門義失沙門義。』
  若欲求上學者,比丘身、口、意、命行清淨,守護諸根,正知出入,當復作何等?比丘當學獨住遠離,在無事處,或至樹下空安{靖}[靜]處、山巖石室、露地穰𧂐,或至林中,或在塚間。彼已在無事處,或至樹下空安靜處,敷尼師壇,結跏趺坐,正身正願,反念不向,斷除貪伺,心無有諍,見他財物、諸生活具不起貪伺,欲令我得,彼於貪伺淨除其心。如是,瞋恚、睡眠、掉悔,斷疑度惑,於諸善法無有猶豫,彼於疑惑淨除其心。
  彼斷此五蓋:心慧羸,離欲、離惡不善之法,……至得第四禪成就遊。彼已得如是定心,清淨、無穢、無煩、柔軟、善住、得不動心,趣向漏盡智通作證:彼便知此苦如真,知此苦、知此苦、知此苦滅道如真,亦知此漏如真,知此漏集、知此漏滅、知此漏滅道如真。彼如是知、如是見已,則欲漏心解脫,有漏、無明漏心解脫,解脫已,便知解脫:『生已盡梵行已立,所作已辦,不更受有,知如真。』是說沙門,說梵志,說聖,說淨浴。
  云何沙門?謂:息止諸惡不善之法、諸穢污為當來有本、煩熱苦報、生老病死因,是謂沙門。
  云何梵志?謂:遠離諸惡不善之法、諸漏穢污為當來有本、煩熱苦報、生老病死因,是謂梵志。
  云何為聖?謂:遠離諸惡不善之法、諸漏穢污為當來有本、煩熱苦報、生老病死因,是謂為聖。
  云何淨浴?謂:淨浴諸惡不善之法、諸漏穢污為當來有本、煩熱苦報、生老病死因,是謂淨浴。
  是謂沙門,是謂梵志,是謂為聖,是謂淨浴。」
  佛說如是,彼諸比丘聞佛所說,歡喜奉行。

中部39經/馬城大經(雙大品)(莊春江譯)
  我聽到這樣
  有一次世尊住在鴦伽,一個名叫馬城的鴦伽市鎮。
  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!人們稱呼你們『沙門、沙門』,而,當你們被問:『你們是誰?』時,你們回答:『我們是沙門。』比丘們!你們這麼被稱呼,這麼自稱,你們應該這麼學:『凡沙門所作與婆羅門所作之法,我們將受持後轉起那些法,這樣,我們的稱呼與自稱將成為真實與事實,而且,我們受用衣服、施食、住處、病人需要物、醫藥必需品,那些在我們身上做這些的行為者必將有大果、大效益,我們這出家必將是功不唐捐的、有成果的、有果實的。』比丘們!你們應該這麼學。(415)
  比丘們!什麼是沙門所作與婆羅門所作之法呢?比丘們!你們應該這麼學:『我們將具備。』而,比丘們!你們會這麼想:『我們已具備慚與愧,這樣足夠了,這樣做足夠了,沙門義已到達,對我們來說,沒有任何更進一步應該作的。』你們會就以那些來到滿足。比丘們!我告訴你們,比丘們!我要你們知道:『當有更進一步應該作的時,尋求沙門性的你們不要從沙門義衰退了。』(416)
  比丘們!什麼是更進一步應該作的呢?比丘們!你們應該這麼學:『我們的身行儀將成為遍淨的、明顯的、開敞的、沒有缺陷的、已防護的,我們將既不以那遍淨的身行儀稱讚自己,我們也將不輕蔑他人。』而,比丘們!你們會這麼想:『我們已具備慚與愧,我們的身行儀已被遍淨,這樣足夠了,這樣做足夠了,沙門義已到達,對我們來說,沒有任何更進一步應該作的。』你們會就以那些來到滿足。比丘們!我告訴你們,比丘們!我要你們知道:『當有更進一步應該作的時,尋求沙門性的你們不要從沙門義衰退了。』(417)
  比丘們!什麼是更進一步應該作的呢?比丘們!你們應該這麼學:『我們的語行儀將成為遍淨的、明顯的、開敞的、沒有缺陷的、已防護的,我們將既不以那遍淨的語行儀稱讚自己,我們也將不輕蔑他人。』而,比丘們!你們會這麼想:『我們已具備慚與愧,我們的身行儀已被遍淨,我們的語行儀已被遍淨,這樣足夠了,這樣做足夠了,沙門義已到達,對我們來說,沒有任何更進一步應該作的。』你們會就以那些來到滿足。比丘們!我告訴你們,比丘們!我要你們知道:『當有更進一步應該作的時,尋求沙門性的你們不要從沙門義衰退了。』(418)
  比丘們!什麼是更進一步應該作的呢?比丘們!你們應該這麼學:『我們的意行儀將成為遍淨的、明顯的、開敞的、沒有缺陷的、已防護的,我們將既不以那遍淨的意行儀稱讚自己,我們也將不輕蔑他人。』而,比丘們!你們會這麼想:『我們已具備慚與愧,我們的身行儀已被遍淨,我們的語行儀已被遍淨,我們的意行儀已被遍淨,這樣足夠了,這樣做足夠了,沙門義已到達,對我們來說,沒有任何更進一步應該作的。』你們會就以那些來到滿足。比丘們!我告訴你們,比丘們!我要你們知道:『當有更進一步應該作的時,尋求沙門性的你們不要從沙門義衰退了。』(419)
  比丘們!什麼是更進一步應該作的呢?比丘們!你們應該這麼學:『我們的生活維持將成為遍淨的、明顯的、開敞的、沒有缺陷的、已防護的,我們將既不以那遍淨的生活維持稱讚自己,我們也將不輕蔑他人。』而,比丘們!你們會這麼想:『我們已具備慚與愧,我們的身行儀已被遍淨,我們的語行儀已被遍淨,我們的意行儀已被遍淨,我們的生活維持已被遍淨,這樣足夠了,這樣做足夠了,沙門義已到達,對我們來說,沒有任何更進一步應該作的。』你們會就以那些來到滿足。比丘們!我告訴你們,比丘們!我要你們知道:『當有更進一步應該作的時,尋求沙門性的你們不要從沙門義衰退了。』(420)
  比丘們!什麼是更進一步應該作的呢?比丘們!你們應該這麼學:『我們將成為已守護根門者:以眼見色後,不成為相的執取者、細相的執取者,因為當住於眼根的不防護時,貪婪、憂之惡不善法會流入,我們依其自制而行動,保護眼根,在眼根上達到自制;以耳聽聲音後,……以鼻聞氣味後,……以舌嚐味道後,……以身觸所觸後,……以意識知法後,不成為相的執取者、細相的執取者,因為當住於意根的不防護時,貪婪、憂之惡不善法會流入,我們依其自制而行動,保護意根,在意根上達到自制。』而,比丘們!你們會這麼想:『我們已具備慚與愧,我們的身行儀已被遍淨,我們的語行儀已被遍淨,我們的意行儀已被遍淨,我們的生活維持已被遍淨,我們是已守護根門者,這樣足夠了,這樣做足夠了,沙門義已到達,對我們來說,沒有任何更進一步應該作的。』你們會就以那些來到滿足。比丘們!我告訴你們,比丘們!我要你們知道:『當有更進一步應該作的時,尋求沙門性的你們不要從沙門義衰退了。』(421)
  比丘們!什麼是更進一步應該作的呢?比丘們!你們應該這麼學:『我們將成為飲食知適量者:我們將如理省察後吃食物:「既不為了享樂,也不為了陶醉,不為了好身材,不為了莊嚴,只為了這個身體的存續、生存,為了止息傷害,為了資助梵行。這樣,我們將擊退之前的感受,不激起新的感受,將有我的存續、無過失,安樂住。」』而,比丘們!你們會這麼想:『我們已具備慚與愧,我們的身行儀已被遍淨,我們的語行儀已被遍淨,我們的意行儀已被遍淨,我們的生活維持已被遍淨,我們是已守護根門者、飲食知適量者,這樣足夠了,這樣做足夠了,沙門義已到達,對我們來說,沒有任何更進一步應該作的。』你們會就以那些來到滿足。比丘們!我告訴你們,比丘們!我要你們知道:『當有更進一步應該作的時,尋求沙門性的你們不要從沙門義衰退了。』(422)
  比丘們!什麼是更進一步應該作的呢?比丘們!你們應該這麼學:『我們將成為已專修清醒者:在白天我們以經行、安坐,將使心從障礙法淨化。在初夜時段,我們以經行、安坐,將使心從障礙法淨化。在中夜時段,我們以右脅作獅子臥,將[左]腳放在[右]腳上,具念、正知,作意了起來想。在後夜時段,我們以經行、安坐,將使心從障礙法淨化。』而,比丘們!你們會這麼想:『我們已具備慚與愧,我們的身行儀已被遍淨,我們的語行儀已被遍淨,我們的意行儀已被遍淨,我們的生活維持已被遍淨,我們是已守護根門者、飲食知適量者、已專修清醒者,這樣足夠了,這樣做足夠了,沙門義已到達,對我們來說,沒有任何更進一步應該作的。』你們會就以那些來到滿足。比丘們!我告訴你們,比丘們!我要你們知道:『當有更進一步應該作的時,尋求沙門性的你們不要從沙門義衰退了。』(423)
  比丘們!什麼是更進一步應該作的呢?比丘們!你們應該這麼學:『我們將具備念與正知,在前進、後退時是正知於行為者;在前視、後視時是正知於行為者;在[肢體]屈伸時是正知於行為者;在[穿]衣、持鉢與大衣時是正知於行為者;在飲、食、嚼、嚐時是正知於行為者;在大小便動作時是正知於行為者;在行、住、坐、臥、清醒、語、默時是正知於行為者。』而,比丘們!你們會這麼想:『我們已具備慚與愧,我們的身行儀已被遍淨,我們的語行儀已被遍淨,我們的意行儀已被遍淨,我們的生活維持已被遍淨,我們是已守護根門者、飲食知適量者、已專修清醒者、具備念與正知,這樣足夠了,這樣做足夠了,沙門義已到達,對我們來說,沒有任何更進一步應該作的。』你們會就以那些來到滿足。比丘們!我告訴你們,比丘們!我要你們知道:『當有更進一步應該作的時,尋求沙門性的你們不要從沙門義衰退了。』(424)
  比丘們!什麼是更進一步應該作的呢?比丘們!這裡,比丘親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他食畢,從施食處返回,坐下,盤腿後,挺直身體,然後建立起面前的念後,捨斷對世間的貪婪,以離貪婪心而住,使心從貪婪中清淨。捨斷惡意與瞋怒後,住於無瞋害心、對一切活的生物憐愍,使心從惡意與瞋怒中清淨。捨斷惛沈睡眠後,住於離惛沈睡眠、有光明想、具念、正知,使心從惛沈睡眠中清淨。捨斷掉舉後悔後,住於不掉舉、自身內心寂靜,使心從掉舉後悔中清淨。捨斷疑惑後,住於脫離疑惑、在善法上無疑,使心從疑惑中清淨。(425)
  比丘們!猶如男子如果拿了借款後從事事業,如果他的那些事業成功,他會終結那舊的借款本金,會有超出的餘額扶養妻子,他這麼想:『我以前拿了借款後會從事事業,我的那些事業成功,我終結了那舊的借款本金,有超出的餘額扶養我的妻子。』他從此因緣而會得到欣悅,會到達喜悅。
  比丘們!猶如男子如果生病、痛苦、重病,他會不喜歡食物,身體會沒力氣,過些時候,如果他從那個病脫離,他會喜歡食物,他的身體會有力氣,他這麼想:『我以前生病、痛苦、重病,我不喜歡食物,我的身體沒力氣,現在,我從那個病脫離,我喜歡食物,我的身體會有力氣。』他從此因緣而會得到欣悅,會到達喜悅。
  比丘們!猶如男子如果被關在監獄裡,過些時候,如果他從那個監獄被平安地、無恐怖地釋放,沒有任何財物損失,他這麼想:『以前,我被關在監獄裡,現在,我從那個監獄被平安地、無恐怖地釋放,沒有任何財物損失。』他從此因緣而會得到欣悅,會到達喜悅。
  比丘們!猶如男子如果是奴隸、非依靠自己者、依靠他人者,不能去想去的地方,過些時候,如果他從那奴隸被釋放,是依靠自己者、不依靠他人者、自由者,能去想去的地方,他這麼想:『以前,我是奴隸、非依靠自己者、依靠他人者,不能去想去的地方,現在,我從那奴隸被釋放,是依靠自己者、不依靠他人者、自由者,能去想去的地方。』他從此因緣而會得到欣悅,會到達喜悅。
  比丘們!猶如有財富、有財物的男子如果走上曠野道路,過些時候,如果他從那個曠野平安地、無恐怖地度脫,沒有任何財物損失,他這麼想:『以前,有財富、有財物的我走上曠野道路,現在,我從那個曠野平安地、無恐怖地度脫,沒有任何財物損失。』他從此因緣而會得到欣悅,會到達喜悅。
  同樣的,比丘們!比丘看這些自己未捨斷的五蓋如借款、疾病、監獄、奴隸、曠野道路;看這些自己已捨斷的五蓋如無借款、無疾病、從監獄被釋放、自由者、安穩的終極之地。(426)
  他捨斷這些心的隨雜染慧的減弱之五蓋後,從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,他以離而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離而生喜、樂遍滿。比丘們!猶如熟練的澡堂師傅或澡堂師傅的徒弟在銅皿中撒佈沐浴粉後,與水充分攪拌,沐浴粉團隨之濕潤、來到濕潤、內外被滲透濕潤而無遺漏。同樣的,比丘們!比丘以離而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離而生喜、樂遍滿。(427)
  再者,比丘們!比丘以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,他以定而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被定而生喜、樂遍滿。比丘們!猶如有湧泉的水池,其在東方無進水口,在西方無進水口,在北方無進水口,在南方無進水口,天又不能經常給予正確的水流,而那水池的冷水保持湧出後,那水池會被冷水潤澤、遍流、充滿、遍滿,全水池沒有任何地方不會被冷水遍滿。同樣的,比丘們!比丘以定而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被定而生喜、樂遍滿。(428)
  再者,比丘們!比丘以喜的褪去與住於平靜,有念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪,他以離喜之樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離喜之樂遍滿。比丘們!猶如在青蓮池、紅蓮池、白蓮池中,一些青蓮、紅蓮、白蓮生在水中,長在水中,依止於水面下,沈在水下生長,從其頂點到根被冷水潤澤、遍流、充滿、遍滿,全青蓮、紅蓮、白蓮沒有任何地方不會被冷水遍滿。同樣的,比丘們!比丘以離喜之樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離喜之樂遍滿。(429)
  再者,比丘們!比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而念遍淨的第四禪,他以遍淨、皎潔之心遍滿此身後而坐,全身沒有任何地方不被遍淨、皎潔之心遍滿。比丘們!猶如男子會以白衣包含頭裹上後而坐,全身沒有任何地方不會被白衣遍滿。同樣的,比丘們!比丘以遍淨、皎潔之心遍滿此身後而坐,全身沒有任何地方不被遍淨、皎潔之心遍滿。(430)
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他使心轉向許多前世住處回憶之智。他回憶起許多前世住處,即:一生、二生、……(中略)像這樣,他回憶起許多前世住處有這樣的行相與境遇。比丘們!猶如男子如果從自己的村落走到其它村落,再從那個村落走到其它村落,再從那個村落走回自己的村落,他這麼想:『我從自己的村落走到那個村落,在那裡,我這麼站,這麼坐,這麼說話,這麼沈默,再從那個村落走到那個村落,在那裡,我這麼站,這麼坐,這麼說話,這麼沈默,我再從那個村落走回自己的村落。』同樣的,比丘們!比丘回憶起許多前世住處,即:一生、二生、……(中略)像這樣,他回憶起許多前世住處有這樣的行相與境遇。(431)
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他使心轉向眾生死亡與往生之智,他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉:……(中略)。比丘們!猶如兩間有門的家屋,在那裡,有眼的男子們站在中間能看見進、出,走動、探查家的人們。同樣的,比丘們!他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉:……(中略)。(432)
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他使心轉向煩惱之滅盡智。他如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是導向苦滅道跡。』如實了知:『這些是煩惱。』如實了知:『這是煩惱集。』如實了知:『這是煩惱滅。』如實了知:『這是導向煩惱滅道跡。』當他這麼知、這麼見時,心從欲的煩惱解脫,心從有的煩惱解脫,心從無明的煩惱解脫。當解脫時,有『[這是]解脫』之智,他了知:『出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。』比丘們!猶如峽谷中的水池清澈、清淨、不濁,在那裡,有眼的男子站在岸邊能看見牡蠣、貝類、砂礫、小石、魚群悠游與停止,他這麼想:『這水池清澈、清淨、不濁,在那裡,有這些牡蠣、貝類、砂礫、小石、魚群悠游與停止。』同樣的,比丘們!他如實了知:『這是苦。』……(中略)『……不再有這樣[輪迴]的狀態了。』(433)
  比丘們!這位比丘被稱為『沙門』、『婆羅門』、『沐浴者』、『明智者』、『聞解者』、『聖者』、『阿羅漢』。
  比丘們!比丘如何是沙門呢?污染的、再有的、有憂苦的、苦報的、未來被生老死的惡不善法被[他]靜止,這樣,比丘是沙門。
  比丘們!比丘如何是婆羅門呢?污染的、再有的、有憂苦的、苦報的、未來被生老死的惡不善法被[他]排斥,這樣,比丘是婆羅門。
  比丘們!比丘如何是沐浴者呢?污染的、再有的、有憂苦的、苦報的、未來被生老死的惡不善法被[他]沐浴,這樣,比丘是沐浴者。
  比丘們!比丘如何是明智者呢?污染的、再有的、有憂苦的、苦報的、未來被生老死的惡不善法被[他]知道,這樣,比丘是明智者。
  比丘們!比丘如何是聞解者呢?污染的、再有的、有憂苦的、苦報的、未來被生老死的惡不善法被[他]流失,這樣,比丘是聞解者。
  比丘們!比丘如何是聖者呢?污染的、再有的、有憂苦的、苦報的、未來被生老死的惡不善法被[他]遠離,這樣,比丘是聖者。
  比丘們!比丘如何是阿羅漢呢?污染的、再有的、有憂苦的、苦報的、未來被生老死的惡不善法被[他]遠離,這樣,比丘是阿羅漢。」
  這就是世尊所說,悅意的那些比丘歡喜世尊所說。(434)
  馬城大經第九終了。

巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.39/(9) Mahā-assapurasuttaṃ
   415. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Yesañca mayaṃ cīvarapiṇḍapātasenāsanagilāna-ppaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā sa-udrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
   416. “Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? ‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
   417. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
   418. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
   419. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhamano-samācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
   420. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhājīvatāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; alamettāvatā katamettāvatā, anuppatto no sāmaññattho natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
   421. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Indriyesu guttadvārā bhavissāma; cakkhunā rūpaṃ disvā na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjissāma. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma manindriyaṃ, manindriye saṃvaraṃ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
   422. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāma navañca vedanaṃ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.
   423. “Kiñca bhikkhave, uttariṃ karaṇīyaṃ? ‘Jāgariyaṃ anuyuttā bhavissāma, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappessāma pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti, tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.
   424. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, satisampajaññena samannāgatā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.
   425. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? Idha, bhikkhave, bhikkhu vivittaṃ senāsanaṃ bhajati– araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati, ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
   426. “Seyyathāpi bhikkhave, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa– ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ, tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
   “Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa– ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
   “Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa– ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
   “Seyyathāpi bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa– ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
   “Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya. So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa– ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ. Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
   “Evameva kho, bhikkhave, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, ime pañca nīvaraṇe appahīne attani samanupassati. Seyyathāpi, bhikkhave, āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
   427. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
   428. “Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
   429. “Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
   430. “Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
   431. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ, dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya, so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa– ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   432. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti …pe… seyyathāpi, bhikkhave, dve agārā sadvārā. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti …pe….
   433. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
   “Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi. Tassa evamassa– ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipīti Evameva kho, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti …pe… nāparaṃ itthattāyāti pajānāti.
   434. “Ayaṃ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṃ’itipi. Kathañca, bhikkhave, bhikkhu samaṇo hoti? Samitāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu samaṇo hoti.
   “Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? Bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu brāhmaṇo hoti.
   “Kathañca, bhikkhave, bhikkhu nhātako hoti? Nhātāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu nhātako hoti.
   “Kathañca, bhikkhave, bhikkhu vedagū hoti? Viditāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu vedagū hoti.
   “Kathañca, bhikkhave, bhikkhu sottiyo hoti? Nissutāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu sottiyo hoti.
   “Kathañca, bhikkhave, bhikkhu ariyo hoti Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu ariyo hoti.
   “Kathañca, bhikkhave, bhikkhu arahaṃ hoti? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahā-assapurasuttaṃ niṭṭhitaṃ navamaṃ.
南北傳經文比對(莊春江作):
  「如沙門法及如梵志法(MA);沙門之行婆羅門之行/沙門法行婆羅門法行(AA)」,南傳作「沙門所作與婆羅門所作之法」(dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca ),智髻比丘長老英譯為「那些成為沙門之事」(those things that make one a recluse, that make one a brahmin)。按:此處的「梵志;婆羅門」(brāhmaṇa),是經文結尾處所說的惡不善法的「被排斥」(Bāhitāssa)狀態,在巴利語中兩者有諧音的關係。
  「息止(MA)」,南傳作「被[他]靜止」(Samitāssa),智髻比丘長老英譯為「他使之靜下來」(He has quieted down),菩提比丘長老解說,此處的「沙門」與「靜止」在巴利語有諧音的關係,其它「婆羅門」與「排斥」,「明智者」與「知道」,「聞解者」與「流失」、「聖者」與「遠離」、「阿羅漢」與「遠離」在巴利語也是諧音的關係。