經號:   
   (AN.5.48 更新)
增支部5集48經/不能被得到的情況經(莊春江譯)[AA.33.6]
  「比丘們!有這五種不能被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何人得到的情況,哪五個?『老法不要變老。』是不能被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何人得到的情況;『病法不要生病。』……(中略)『死法不要死去。』……『滅盡法不要被滅盡。』……『消失法不要消失。』是不能被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何人得到的情況。
  比丘們!未聽聞的一般人的老法變老;他在老法變老時不像這樣深慮:『不只我一個的老法變老,但對所有眾生之所及:來、去;死沒、往生,一切眾生的老法變老。還有,如果我就在老法變老時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,我的食事也不喜歡,身體也進入醜陋,工作也不隨轉起,敵人們也成為悅意的,朋友也成為不快樂的。』他在老法變老時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,比丘們!這被稱為:未聽聞的一般人被有毒的愁箭刺穿,只折磨自己。
  再者,比丘們!未聽聞的一般人的病法生病……(中略)死法死去……滅盡法被滅盡……消失法消失;他在消失法消失時不像這樣深慮:『不只我一個的消失法消失,但對所有眾生之所及:來、去;死沒、往生,一切眾生的消失法消失。還有,如果我就在消失法消失時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,我的食事也不喜歡,身體也進入醜陋,工作也不隨轉起,敵人們也成為悅意的,朋友也成為不快樂的。』他在消失法消失時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,比丘們!這被稱為:未聽聞的一般人被有毒的愁箭刺穿,只折磨自己。
  比丘們!而有聽聞的聖弟子的老法變老;他在老法變老時像這樣深慮:『不只我一個的老法變老,但對所有眾生之所及:來、去;死沒、往生,一切眾生的老法變老。還有,如果我就在老法變老時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,我的食事也不喜歡,身體也進入醜陋,工作也不隨轉起,敵人們也成為悅意的,朋友也成為不快樂的。』他在老法變老時不悲傷、不疲累、不悲泣、不搥胸地號哭,不來到迷亂,比丘們!這被稱為:有聽聞的聖弟子拔出有毒的愁箭,以那個未聽聞的一般人被刺穿,只折磨自己。無愁的、離惱的聖弟子就使自己般涅槃。
  再者,比丘們!有聽聞的聖弟子的病法生病……(中略)死法死去……滅盡法被滅盡……消失法消失;他在消失法消失時像這樣深慮:『不只我一個的消失法消失,但對所有眾生之所及:來、去;死沒、往生,一切眾生的消失法消失。還有,如果我就在消失法消失時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,我的食事也不喜歡,身體也進入醜陋,工作也不隨轉起,敵人們也成為悅意的,朋友也成為不快樂的。』他在消失法消失時不悲傷、不疲累、不悲泣、不搥胸地號哭,不來到迷亂,比丘們!這被稱為:有聽聞的聖弟子拔出有毒的愁箭,以那個未聽聞的一般人被刺穿,只折磨自己。無愁的、離惱的聖弟子就使自己般涅槃。{』}
  比丘們!這是五種不能被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何人得到的情況。」
  「以憂愁、以悲泣,這裡甚至連微少的利益也不被得到,
   知道他成為悲傷的、受苦的後,怨敵們成為悅意的。
   而當賢智者在諸災禍中,知利益的辨別者不發抖,
   他的怨敵們成為受苦的:看見無變化的以前的臉。
   以呢喃、咒語、善語,以隨給與或以傳統
   如果一一如於該處得到利益,一一像那樣於該處努力。
   如果知道這個利益,就不能被我或其他人得到,
   不悲傷地忍受:堅固的業現在我做什麼?」
AN.5.48/ 8. Alabbhanīyaṭhānasuttaṃ
   48. “Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti …pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
   “Assutavato bhikkhave, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati– ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave– ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.
   “Puna caparaṃ, bhikkhave, assutavato puthujjanassa byādhidhammaṃ byādhīyati …pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati– ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave– ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.
   “Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati– ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati Ayaṃ vuccati, bhikkhave– ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’”.
   “Puna caparaṃ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati …pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave– ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpetī’”ti.
   “Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
  “Na socanāya paridevanāya, atthodha labbhā api appakopi.
  Socantamenaṃ dukhitaṃ viditvā, paccatthikā attamanā bhavanti.
  “Yato ca kho paṇḍito āpadāsu, na vedhatī atthavinicchayaññū.
  Paccatthikāssa dukhitā bhavanti, disvā mukhaṃ avikāraṃ purāṇaṃ.
  “Jappena mantena subhāsitena, anuppadānena paveṇiyā vā.
  Yathā yathā yattha labhetha atthaṃ, tathā tathā tattha parakkameyya.
  “Sace pajāneyya alabbhaneyyo, mayāva aññena vā esa attho.
  Asocamāno adhivāsayeyya, kammaṃ daḷhaṃ kinti karomi dānī”ti. Aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「以隨給與或以傳統」(anuppadānena paveṇiyā vā),菩提比丘長老英譯為「禮物或傳統」(gifts, or tradition)。按:《滿足希求》以「成千上百的布施」(satassa vā sahassassa vā dānena)解說「以隨給與」(anuppadānena),以「家系」(kulavaṃsena)解說「傳統」(paveṇiyā):「這是我們傳統所作而這不是。」這樣的傳統論之意(‘‘idaṃ amhākaṃ paveṇiyā āciṇṇaṃ, idaṃ anāciṇṇa’’nti evaṃ paveṇikathanenāti attho)。