經號:   
   (AN.4.35 更新)
增支部4集35經/作雨者經(莊春江譯)
  有一次世尊住在王舍城栗鼠飼養處的竹林中。
  那時,摩揭陀國大臣作雨者婆羅門去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的摩揭陀國大臣作雨者婆羅門對世尊說這個:
  「喬達摩尊師!我們安立具備四法者為有大慧的大丈夫,哪四個呢?喬達摩尊師!這裡,他是各種生起所聞的多聞者;他知道各種所說的義理:『這是這個所說的道理,這是這(那)個所說的道理。』他是有念者,很久以前做過的、很久以前說過的記憶者與回憶者;凡那些在家者所有應該作的事,在那裡,他是熟練者、不懶惰者,具備適當方法與考察足以執行與安排,喬達摩尊師!我們安立具備這四法者為有大慧的大丈夫。喬達摩尊師!如果對我[所說]應該隨喜的,請喬達摩尊師對我隨喜;喬達摩尊師!如果對我[所說]應該反駁的,請喬達摩尊師反駁我。」
  「婆羅門!我既不隨喜,也不反駁,婆羅門!我安立具備四法者為有大慧的大丈夫,哪四個呢?婆羅門!這裡,他是為了眾人的利益,為了眾人的安樂之行者,為了眾人在聖智上的樹立者,即:好法性、善法性;他尋思凡他希望尋思的尋,他不尋思凡他不希望尋思的尋,他意圖凡他希望意圖的意圖,他不意圖凡他不希望意圖的意圖,像這樣,他在尋之路上是心得自在者;他是增上心、當生樂住處之四禪的隨欲得到者、不困難得到者、無困難得到者;他以諸的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫慧解脫,婆羅門!我對你[所說]既不隨喜,也不反駁,婆羅門!我安立具備這四法者為有大慧的大丈夫。」
  「不可思議啊,喬達摩尊師!未曾有啊,這被喬達摩尊師多麼善說啊!喬達摩尊師!我們持喬達摩尊師具備這四法,因為喬達摩尊師是為了眾人的利益,為了眾人的安樂之行者,為了眾人在聖智上的樹立者,即:好法性、善法性;因為喬達摩尊師尋思凡他希望尋思的尋,他不尋思凡他不希望尋思的尋,他意圖凡他希望意圖的意圖,他不意圖凡他不希望意圖的意圖,喬達摩尊師在尋之路上是心得自在者;因為喬達摩尊師是增上心、當生樂住處之四禪的的隨欲得到者、不困難得到者、無困難得到者;因為喬達摩尊師以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫、慧解脫。」
  「婆羅門!你所說的言語對我確實是攻擊性的、該被責備的,但我仍要回答你:我是為了眾人的利益,為了眾人的安樂之行者,為了眾人在聖智上的樹立者,即:好法性、善法性;我尋思凡我希望尋思的尋,我不尋思凡我不希望尋思的尋,我意圖凡我希望意圖的意圖,我不意圖凡我不希望意圖的意圖,我在尋之路上是心得自在者;我是增上心、當生樂住處之四禪的的隨欲得到者、不困難得到者、無困難得到者;我以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫、慧解脫。」
  「凡知道令一切眾生從死神的捕網脫離者,
   告知對天與人有益的理趣與法,
   凡看見與聽聞後,許多人淨信[他]。
   道與非道的熟練者,應該作的都已作、無漏,
   最後身的佛陀,被稱為『(有大慧的)大丈夫』。」
AN.4.35/ 5. Vassakārasuttaṃ
   35. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca–
   “Catūhi kho mayaṃ, bho gotama, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema Katamehi catūhi? Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa tassa tasseva kho pana bhāsitassa atthaṃ jānāti– ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā yāni kho pana tāni gahaṭṭhakāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Imehi kho mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema. Sace me, bho gotama, anumoditabbaṃ anumodatu me bhavaṃ gotamo; sace pana me, bho gotama, paṭikkositabbaṃ paṭikkosatu me bhavaṃ gotamo”ti.
   “Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na paṭikkosāmi Catūhi kho ahaṃ, brāhmaṇa, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemi. Katamehi catūhi? Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya; bahussa janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. So yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi; yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. Iti cetovasippatto hoti vitakkapathe. Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na pana paṭikkosāmi. Imehi kho ahaṃ, brāhmaṇa, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemī”ti.
   “Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena. Imehi ca mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ bhavantaṃ gotamaṃ dhārema; bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya; bahu te janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Bhavañhi gotamo yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi, yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. Bhavañhi gotamo cetovasippatto vitakkapathe. Bhavañhi gotamo catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī Bhavañhi gotamo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
   “Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā. Api ca, tyāhaṃ byākarissāmi– ‘ahañhi, brāhmaṇa, bahujanahitāya paṭipanno bahujanasukhāya; bahu me janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Ahañhi, brāhmaṇa, yaṃ vitakkaṃ ākaṅkhāmi vitakketuṃ taṃ vitakkaṃ vitakkemi, yaṃ vitakkaṃ nākaṅkhāmi vitakketuṃ na taṃ vitakkaṃ vitakkemi yaṃ saṅkappaṃ ākaṅkhāmi saṅkappetuṃ taṃ saṅkappaṃ saṅkappemi, yaṃ saṅkappaṃ nākaṅkhāmi saṅkappetuṃ na taṃ saṅkappaṃ saṅkappemi. Ahañhi, brāhmaṇa, cetovasippatto vitakkapathe. Ahañhi, brāhmaṇa, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Ahañhi, brāhmaṇa, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī’”ti.
  “Yo vedi sabbasattānaṃ, maccupāsappamocanaṃ;
  Hitaṃ devamanussānaṃ, ñāyaṃ dhammaṃ pakāsayi.
  Yaṃ ve disvā ca sutvā ca, pasīdanti bahū janā.
  “Maggāmaggassa kusalo, katakicco anāsavo;
  Buddho antimasārīro, “(mahāpañño) mahāpurisoti vuccatī”ti. Pañcamaṃ.
漢巴經文比對(莊春江作):
  「生起所聞的」(sutajātassa),菩提比丘長老英譯為「學習」(learning)。
  「在尋之路上」(vitakkapathe),菩提比丘長老英譯為「在心思方式上」(over the ways of thought)。按:《滿足希求》說,在這裡,尋之路就是尋(ettha vitakkoyeva vitakkapatho)。