經號:   
   (AN.4.159 更新)
增支部4集159經/比丘尼經(莊春江譯)[SA.564]
  被我這麼聽聞
  有一次尊者阿難住在憍賞彌瞿師羅園。那時,某位比丘尼召喚男子:「喂!男子!來!請你去見阿難。抵達後,請以我的名義以頭禮拜聖阿難的足:『大德!名叫某某的比丘尼是生病者、受苦者、重病者,她以頭禮拜聖阿難的足。』以及請你這麼說:『大德!請聖阿難出自憐憫,去比丘尼的住處去見那位比丘尼,那就好了!』」「是的,聖尼!」那男子回答那位比丘尼後,去見尊者阿難。抵達後,向尊者阿難問訊後,在一旁坐下。在一旁坐下的那男子對尊者阿難說這個:
  「大德!名叫某某的比丘尼是生病者、受苦者、重病者,她以頭禮拜尊者阿難的足,以及這麼說:『大德!請尊者阿難出自憐憫,去比丘尼的住處去見那位比丘尼,那就好了!』」尊者阿難以沈默狀態同意。
  那時,尊者阿難穿衣、拿起衣鉢後,去比丘尼的住處去見那位比丘尼。那位比丘尼看見正從遠處到來的尊者阿難。看見後,覆蓋頭後,躺在床上。那時,尊者阿難去見那位比丘尼。抵達後,在設置的座位坐下。坐下後,尊者阿難對那位比丘尼說這個:
  「姊妹!這個身體依止食物後,是食物生成的,食物能被捨斷;姊妹!這個身體依止渴愛後,是渴愛生成的,渴愛能被捨斷;姊妹!這個身體依止慢後,是慢生成的,慢能被捨斷;姊妹!這個身體是性交生成的,但在性交上,橋的破壞被世尊說。
  『姊妹!這個身體依止食物後,是食物生成的,食物能被捨斷。』而像這樣這個被說,緣於什麼這個被說?這裡,姊妹!比丘如理省察後吃食物:『既不為了娛樂,也不為了自豪,也不為了裝飾,也不為了莊嚴,最多為了這個身體的存續、生存,為了止息傷害,為了資助梵行。像這樣,我將擊退之前的感受,與不使新的感受生起,將有我的生存,與無過失狀態,以及安樂住。』他過些時候依食物後,捨斷食物。『姊妹!這個身體依止食物後,是食物生成的,食物能被捨斷。』像這樣,凡那個被說,這是緣於這個被說。
  『姊妹!這個身體依止渴愛後,是渴愛生成的,渴愛能被捨斷。』而像這樣這個被說,緣於什麼這個被說?姊妹!這裡,比丘聽聞:『聽說像這樣名字的比丘,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。』他這麼想:『什麼時候我也將以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫、慧解脫!』他過些時候依止渴愛後,捨斷渴愛。『姊妹!這個身體依止渴愛後,是渴愛生成的,渴愛能被捨斷。』像這樣,凡那個被說,這是緣於這個被說。
  『姊妹!這個身體依止慢後,是慢生成的,慢能被捨斷。』而像這樣這個被說,緣於什麼這個被說?姊妹!這裡,比丘聽聞:『聽說像這樣名字的比丘,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。』他這麼想:『那位尊者確實以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫、慧解脫,又更何況我?』他過些時候依慢後,捨斷慢。『這個身體依止慢後,是慢生成的,慢能被捨斷。』像這樣,凡那個被說,這是緣於這個被說。
  姊妹!這個身體是性交生成的,但在性交上,橋的破壞被世尊說。」
  那時,那位比丘尼從床上起身後,然後整理上衣到一邊肩上,以頭落在尊者阿難的足,接著對尊者阿難說這個:「大德!罪過征服如是愚的、如是愚昧的、如是不善的我:凡我這麼做。大德!為了未來的自制,請聖阿難接受那個我的罪過為罪過。」「姊妹!確實,罪過征服如是愚的、如是愚昧的、如是不善的你:凡你這麼做。姊妹!但由於你看見罪過為罪過後如法懺悔,我們接受你的那個[懺悔]。姊妹!在聖者之律中這是增長:凡看見罪過為罪過後如法懺悔,未來來到自制。」
AN.4.159/ 9. Bhikkhunīsuttaṃ
   159. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme Atha kho aññatarā bhikkhunī aññataraṃ purisaṃ āmantesi– “ehi tvaṃ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda– ‘itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi– ‘sādhu kira, bhante, ayyo ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’”ti “Evaṃ, ayye”ti kho so puriso tassā bhikkhuniyā paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca–
   “Itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā āyasmato ānandassa pāde sirasā vandati, evañca vadeti– ‘sādhu kira, bhante, āyasmā ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.
   Atha kho āyasmā ānando nivāsetvā pattacīvaramādāya yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkami. Addasā kho sā bhikkhunī āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvā sasīsaṃ pārupitvā mañcake nipajji. Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṃ bhikkhuniṃ etadavoca–
   “Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya. Āhāro pahātabbo. Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā. Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya. Māno pahātabbo. Methunasambhūto ayaṃ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā.
   “‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya. Āhāro pahātabbo’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti– ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. So aparena samayena āhāraṃ nissāya āhāraṃ pajahati. ‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya. Āhāro pahātabbo’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   “‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhagini, bhikkhu suṇāti– ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṃ hoti– ‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti! So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati. ‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   “‘Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya. Māno pahātabbo’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhagini, bhikkhu suṇāti– ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṃ hoti– ‘so hi nāma āyasmā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati; kimaṅgaṃ panāhan’ti! So aparena samayena mānaṃ nissāya mānaṃ pajahati. ‘Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya. Māno pahātabbo’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
   “Methunasambhūto ayaṃ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā”ti.
   Atha kho sā bhikkhunī mañcakā vuṭṭhahitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā āyasmato ānandassa pādesu sirasā nipatitvā āyasmantaṃ ānandaṃ etadavoca– “accayo maṃ, bhante, accagamā, yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yāhaṃ evamakāsiṃ. Tassā me, bhante, ayyo ānando accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā”ti. “Taggha taṃ, bhagini, accayo accagamā, yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yā tvaṃ evamakāsi. Yato ca kho tvaṃ, bhagini, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī”ti. Navamaṃ.
漢巴經文比對(莊春江作):