經號:   
   (AN.4.36 更新)
增支部4集36經/兜那經(莊春江譯)[SA.101, AA.38.3]
  有一次世尊是巫葛德與謝德逼雅間旅途中的行走者,兜那婆羅門也是巫葛德與謝德逼雅間旅途中的行走者。兜那婆羅門看見在世尊的足[跡]中有輪子:一千個輻條,有輪框,有輪軸圓心,全部完整的相貌。看見後,想這個:「實在不可思議啊,先生!實在未曾有啊,先生!這些確實將不是身為人的足[跡]。」那時,世尊離開道路,坐在某棵樹下,盤腿、定置端直的身體、建立面前的念後。那時,跟隨世尊足跡的兜那婆羅門隨著看見坐在某棵樹下的世尊:端正的,能被淨信的,根寂靜的,意寂靜的,到達最高調御寂止的,根已調御、已守護、已自制的龍。看見後,去見世尊。抵達後,對世尊說這個:
  「尊師會是天神否?」
  「婆羅門!我不會是天神。」
  「尊師會是乾達婆否?」
  「婆羅門!我不會是乾達婆。」
  「尊師會是夜叉否?」
  「婆羅門!我不會是夜叉。」
  「尊師會是人否?」
  「婆羅門!我不會是人。」
  「當被像這樣問:『尊師會是天神否?』你說:『婆羅門!我不會是天神。』當被像這樣問:『尊師會是乾達婆否?』你說:『婆羅門!我不會是乾達婆。』當被像這樣問:『尊師會是夜叉否?』你說:『婆羅門!我不會是夜叉。』當被像這樣問:『尊師會是人否?』你說:『婆羅門!我不會是人。』而那樣的話,尊師會是什麼?」
  「婆羅門!凡我以諸未捨斷狀態會成為天神的,那些漏已被我捨斷,根已被切斷,[如]已斷根的棕櫚樹成為非有為未來不生之物;婆羅門!凡我會成為乾達婆……會成為夜叉……以諸漏未捨斷狀態會成為人的,那些漏已被我捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物。婆羅門!猶如青蓮,或紅蓮,或白蓮被生於水中,被長於水中,從水中上升後,不被水附著(染著)地住立。同樣的,比丘們!如來被生於世間中,被長於世間中,征服世間後,不被世間附著地居住[SN.22.94]。婆羅門!請你持我為『佛陀』。」
  「以那個會再生為天神,或空中行走的乾達婆,
   以那個我會走到夜叉狀態,會走到人的狀態,
   那些漏已被我滅盡,已被碎破、已被破壞。
   如可愛的白蓮,不被水附著,
   我不被世間附著,婆羅門!因此我是佛陀。」
AN.4.36/ 6. Doṇasuttaṃ
   36. Ekaṃ samayaṃ bhagavā antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti. Doṇopi sudaṃ brāhmaṇo antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti. Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni; disvānassa etadahosi– “acchariyaṃ vata, bho, abbhutaṃ vata, bho! Na vatimāni manussabhūtassa padāni bhavissantī”ti!! Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ saṃyatindriyaṃ nāgaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca –
   “Devo no bhavaṃ bhavissatī”ti? “Na kho ahaṃ, brāhmaṇa, devo bhavissāmī”ti. “Gandhabbo no bhavaṃ bhavissatī”ti? “Na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī”ti. “Yakkho no bhavaṃ bhavissatī”ti? “Na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī”ti. “Manusso no bhavaṃ bhavissatī”ti? “Na kho ahaṃ, brāhmaṇa, manusso bhavissāmī”ti.
   “‘Devo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno– ‘na kho ahaṃ, brāhmaṇa, devo bhavissāmī’ti vadesi. ‘Gandhabbo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno– ‘na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi. ‘Yakkho no bhavaṃ bhavissatī’ti, iti puṭṭho samāno– ‘na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī’ti vadesi. ‘Manusso no bhavaṃ bhavissatī’ti, iti puṭṭho samāno– ‘na kho ahaṃ, brāhmaṇa, manusso bhavissāmī’ti vadesi. Atha ko carahi bhavaṃ bhavissatī”ti?
   “Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā devo bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā gandhabbo bhaveyyaṃ… yakkho bhaveyyaṃ… manusso bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, brāhmaṇa, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma tiṭṭhati anupalittaṃ udakena; evamevaṃ kho ahaṃ, brāhmaṇa, loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharāmi anupalitto lokena. Buddhoti maṃ, brāhmaṇa, dhārehī”ti.
  “Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
  Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje.
  Te mayhaṃ, āsavā khīṇā, viddhastā vinaḷīkatā.
  “Puṇḍarīkaṃ yathā vaggu, toyena nupalippati.
  Nupalippāmi lokena, tasmā buddhosmi brāhmaṇā”ti. Chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「乾闥婆(SA);揵闥婆(GA);乾沓和(AA)」,南傳作「乾達婆」(gandhabbo),《一切經音義》作「健達縛」,解為「梵語虜質也,唐云:食香,以香自資故,亦云香行神,或云齅香,又言尋香神,或云,居香山,或云,身有異香。有言:音樂神者,義譯也,舊云乾闥婆,亦云乾沓和,皆諸國音之輕重不同。」