經號:   
   (AN.4.30 更新)
增支部4集30經/遊行者經(莊春江譯)
  有一次世尊住在王舍城耆闍崛山
  當時,眾多有名的遊行者住在西必尼迦河畔遊行者的林園,即:安那巴勒、哇勒大勒、色古巫大夷,以及其他遊行者們與有名的遊行者們。
  那時,世尊傍晚時,從獨坐出來,去西必尼迦河畔遊行者的林園。抵達後,在設置的座位坐下。坐下後,世尊對遊行者們說這個:
  「遊行者們!有這四個法足被認為最原始、被長久認可、被認為種姓、古老、未被摻雜、過去未被摻雜、不被摻雜、將不被摻雜、不被有智的沙門婆羅門非難,哪四個呢?
  遊行者們!不貪婪法足被認為最原始、被長久認可、被認為種姓、古老、未被摻雜、過去未被摻雜、不被摻雜、將不被摻雜、不被有智的沙門婆羅門非難。
  遊行者們!無惡意法足……(中略)遊行者們!正念法足……(中略)遊行者們!正定法足被認為最原始、被長久認可、被認為種姓、古老、未被摻雜、過去未被摻雜、不被摻雜、將不被摻雜、不被有智的沙門婆羅門非難。
  遊行者們!這是四個法足被認為最原始、被長久認可、被認為種姓、古老、未被摻雜、過去未被摻雜、不被摻雜、將不被摻雜、不被有智的沙門[或]婆羅門非難。
  遊行者們!如果說這個:『我拒絕這不貪婪法足後,我將安立在欲上有貪欲、重貪欲的[真]沙門或婆羅門。』在這裡,我會對他說這個:『請他來,請他講,請他說話,我要看[其]威力。』遊行者們!『他拒絕這不貪婪法足後,將安立在欲上有貪欲的、重貪欲的[真]沙門或婆羅門。』這不存在可能性
  遊行者們!如果說這個:『我拒絕這無惡意法足後,我將安立有瞋害心、有憎惡之意向的[真]沙門或婆羅門。』在這裡,我會對他說這個:『請他來,請他講,請他說話,我要看[其]威力。』遊行者們!『他拒絕這無惡意法足後,將安立有瞋害心、有憎惡之意向的[真]沙門或婆羅門。』這不存在可能性。
  遊行者們!如果說這個:『我拒絕這正念法足後,我將安立念已忘失、不正知的[真]沙門或婆羅門。』在這裡,我會對他說這個:『請他來,請他講,請他說話,我要看[其]威力。』遊行者們!『他拒絕這正念法足後,將安立念已忘失、不正知的[真]沙門或婆羅門。』這不存在可能性。
  遊行者們!如果說這個:『我拒絕這正定法足後,我將安立不得定、心散亂的[真]沙門或婆羅門。』在這裡,我會對他說這個:『請他來,請他講,請他說話,我要看[其]威力。』遊行者們!『他拒絕這正定法足後,將安立不得定、心散亂的[真]沙門或婆羅門。』這不存在可能性。
  遊行者們!如果認為:這四法足應該被呵責、應該被反駁,則他在當生中有四種如法的種種說來到[他]應該被呵責處,哪四個呢?如果尊師呵責、反駁不貪婪法足,則在欲上有貪欲、重貪欲的沙門、婆羅門們應該被你讚賞、應該被你尊敬。如果尊師呵責、反駁無惡意法足,則有瞋害心、有憎惡之意向的沙門、婆羅門們應該被你讚賞、應該被你尊敬。如果尊師呵責、反駁正念法足,則念已忘失、不正知的沙門、婆羅門們應該被你讚賞、應該被你尊敬。如果尊師呵責、反駁正定法足,則不得定、心散亂的沙門、婆羅門們應該被你讚賞、應該被你尊敬。
  遊行者們!如果認為:這四法足應該被呵責、應該被斥責,則他在當生中有這四種如法的種種說來到[他]應該被呵責處。遊行者們!即使是那些歐卡拉的瓦砂與巴聶的無因論者、不作業論者虛無論者,他們也不曾認為這四法足應該被呵責、應該被反駁,那是什麼原因呢?對毀呰、憤怒、非難之畏懼。」
  「無瞋恚者常正念,自身內善入定,
   關於貪婪調伏的學習,被稱為『不放逸』。」
  優樓頻螺品第三,其攝頌
  「二則優樓頻螺、世間、黑,以梵行為第五,
   詭詐、知足、種姓,法足與遊行者。」
AN.4.30/ 10. Paribbājakasuttaṃ
   30. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca–
   “Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Abyāpādo, paribbājakā, dhammapadaṃ …pe… sammāsati, paribbājakā, dhammapadaṃ …pe… sammāsamādhi, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Imāni kho paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.
   “Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
   “Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
   “Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
   “Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
   “Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. Katame cattāro? Anabhijjhaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Abyāpādaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsatiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsamādhiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.
   “Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti Yepi te paribbājakā ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṃ na paṭikkositabbaṃ amaññiṃsu. Taṃ kissa hetu? Nindābyārosana-upārambhabhayā”ti.
  “Abyāpanno sadā sato, ajjhattaṃ susamāhito;
  Abhijjhāvinaye sikkhaṃ, appamattoti vuccatī”ti. Dasamaṃ.
  Uruvelavaggo tatiyo.
   Tassuddānaṃ–
   Dve uruvelā loko kāḷako, brahmacariyena pañcamaṃ;
   Kuhaṃ santuṭṭhi vaṃso ca, dhammapadaṃ paribbājakena cāti.
漢巴經文比對(莊春江作):