經號:   
   (AN.5.166 更新)
增支部5集166經/滅經(莊春江譯)[MA.22]
  在那裡,尊者舍利弗召喚比丘們:……(中略)。「學友們!這裡,戒具足具足、慧具足的比丘進及出想受滅,這存在可能性(處)。如果他在當生中沒達成完全智,就超越物質食物為食諸天們的共住狀態,為某個意所生的[天]眾往生者,進及出想受滅,這存在可能性。」
  在這麼說時,尊者優陀夷對尊者舍利弗說這個:「舍利弗學友!這是無可能性、無機會的:凡那位比丘就超越物質食物為食諸天們的共住狀態,為某個意所生的[天]眾往生者,進及出想受滅,這不存在可能性。」第二次又……(中略)。第三次,尊者舍利弗又召喚比丘們:「學友們!這裡,戒具足、定具足、慧具足的比丘進及出想受滅,這存在可能性。如果他在當生中沒達成完全智,就超越物質食物為食諸天們的共住狀態,為某個意所生的[天]眾往生者,進及出想受滅,這存在可能性。」
  第三次,尊者優陀夷又對尊者舍利弗說這個:「舍利弗學友!這是無可能性、無機會的:凡那位比丘就超越物質食物為食諸天們的共住狀態,為某個意所生的[天]眾往生者,進及出想受滅,這不存在可能性。」
  那時,尊者舍利弗想這個:「直到第三次尊者優陀夷還拒絕(斥責)我,且沒有任何比丘隨喜我,讓我去見世尊。」那時,尊者舍利弗去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的尊者舍利弗召喚比丘們:「學友們!這裡,戒具足、定具足、慧具足的比丘進及出想受滅,這存在可能性。如果他在當生中沒達成完全智,就超越物質食物為食諸天們的共住狀態,為某個意所生的[天]眾往生者,進及出想受滅,這存在可能性。」
  在這麼說時,尊者優陀夷對尊者舍利弗說這個:「舍利弗學友!這是無可能性、無機會的:凡那位比丘就超越物質食物為食諸天們的共住狀態,為某個意所生的[天]眾往生者,進及出想受滅,這不存在可能性。」
  第二次又……(中略)。第三次,尊者舍利弗又召喚比丘們:「學友們!這裡,戒具足、定具足、慧具足的比丘進及出想受滅,這存在可能性。如果他在當生中沒達成完全智,就超越物質食物為食諸天們的共住狀態,為某個意所生的[天]眾往生者,進及出想受滅,這存在可能性。」
  第三次,尊者優陀夷又對尊者舍利弗說這個:「舍利弗學友!這是無可能性、無機會的:凡那位比丘就超越物質食物為食諸天們的共住狀態,為某個意所生的[天]眾往生者,進及出想受滅,這不存在可能性。」
  那時,尊者舍利弗想這個:「即使在世尊的面前,直到第三次尊者優陀夷還拒絕我,且沒有任何比丘隨喜我,讓我保持沈默。」那時,尊者舍利弗保持沈默。
  那時,世尊召喚尊者優陀夷:「優陀夷!那麼,你理解意生身[天]是什麼?」「大德!凡那些天是無色的、想所成的。」「優陀夷!以愚痴不聰明的你的所說是什麼呢?你也想[那個]應該被說。」那時,世尊召喚尊者阿難:「阿難!有被困擾的上座比丘,你們竟然無視,阿難!在被困擾的上座比丘上竟然沒有悲愍。」
  那時,世尊召喚比丘們:「比丘們!這裡,戒具足、定具足、慧具足的比丘進及出想受滅,這存在可能性。如果他在當生中沒達成完全智,就超越物質食物為食諸天們的共住狀態,為某個意所生的[天]眾往生者,進及出想受滅,這存在可能性。」世尊說這個。說這個後,善逝從座位起來後進入住處。
  那時,當世尊離開不久,尊者阿難去見尊者優波哇那。抵達後,對尊者優波哇那說這個:「優波哇那學友!這裡,其他人使上座比丘們困擾,我們因此不被釋放,優波哇那學友!又,這是非不可思議的:凡世尊傍晚時從獨坐出來,仍會對關於這個出聲。如是,願尊者優波哇那就在那裡應答,就這裡,對我們,已陷入膽怯。」那時,世尊傍晚時從獨坐出來,去講堂。抵達後,在設置的座位坐下。坐下後,世尊對尊者優波哇那說這個:
  「優波哇那!具備多少法的上座比丘是同梵行者們的可愛者、合意者、尊重者、能被尊敬者?」「大德!具備五法的上座比丘是同梵行者們的可愛者、合意者、尊重者、能被尊敬者,哪五法呢?大德!這裡,上座比丘是持戒者……(中略)在諸學處上受持後學習;是多聞者……(中略)被見善貫通;是善言語者、善言說者,具備優雅的、明瞭的、清晰的、義理令知的言語者;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;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者[AN.5.87],大德!具備這五法的上座比丘們的可愛者、合意者、尊重者、能被尊敬者。」
  「優波哇那!!好!具備這五法的上座比丘是同梵行者們的可愛者、合意者、尊重者、能被尊敬者。優波哇那!如果上座比丘的這五法不存在,以牙齒毀壞、以白髮、以皺紋,同梵行者對他不恭敬、不尊重、不尊敬、不崇敬,優波哇那!但,因為上座比丘的這五法存在,因此同梵行者們對他恭敬、尊重、尊敬、崇敬。」
AN.5.166/ 6. Nirodhasuttaṃ
   166. Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– atthetaṃ ṭhānan”ti.
   Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca– “aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– natthetaṃ ṭhānan”ti. Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi– “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– atthetaṃ ṭhānan”ti.
  Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – “aṭṭhānaṃ kho etaṃ, āvuso sāriputta anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– natthetaṃ ṭhānan”ti.
   Atha kho āyasmato sāriputtassa etadahosi– “yāvatatiyakampi kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati. Yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyan”ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhikkhū āmantesi– “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– atthetaṃ ṭhānan”ti.
   Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca– “aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– natthetaṃ ṭhānan”ti.
  Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi– “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– atthetaṃ ṭhānaṃ No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– atthetaṃ ṭhānan”ti.
  Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – “aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– natthetaṃ ṭhānan”ti.
   Atha kho āyasmato sāriputtassa etadahosi– “bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṃ paṭikkosati, na ca me koci bhikkhu anumodati. Yaṃnūnāhaṃ tuṇhī assan”ti. Atha kho āyasmā sāriputto tuṇhī ahosi.
   Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi– “kaṃ pana tvaṃ, udāyi, manomayaṃ kāyaṃ paccesī”ti? “Ye te, bhante, devā arūpino saññāmayā”ti. “Kiṃ nu kho tuyhaṃ, udāyi, bālassa abyattassa bhaṇitena! Tvampi nāma bhaṇitabbaṃ maññasī”ti! Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti.
   Atha kho bhagavā bhikkhū āmantesi– “idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi– atthetaṃ ṭhānan”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
   Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upavāṇaṃ etadavoca– “idhāvuso upavāṇa, aññe there bhikkhū vihesenti. Mayaṃ tena na muccāma. Anacchariyaṃ kho, panetaṃ āvuso upavāṇa, yaṃ bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṃyevettha upavāṇaṃ paṭibhāseyya. Idāneva amhākaṃ sārajjaṃ okkantan”ti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ upavāṇaṃ etadavoca–
   “Katīhi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti? “Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Idha, bhante, thero bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā; kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā …pe… sacchikatvā upasampajja viharati. Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
   “Sādhu sādhu, upavāṇa! Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṃvijjeyyuṃ, taṃ sabrahmacārī na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ khaṇḍiccena pāliccena valittacatāya. Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṃvijjanti, tasmā taṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjentī”ti. Chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「成就戒(MA.22)」,南傳作「戒具足」(sīlasampanno,另譯為「戒成就」),菩提比丘長老英譯為「在德行行為上成就」(accomplished in virtuous behavior)。
  「摶食天(MA.22)」,南傳作「物質食物為食諸天們的」(kabaḷīkārāhārabhakkhānaṃ devānaṃ),菩提比丘長老英譯為「以食用食物支撐的諸天」(devas that subsist on edible food)。按:《滿足希求》以「欲界諸天」(kāmāvacaradevānaṃ)解說。
  「是也(意生天為是色)(MA.22)」,南傳作「那些天是無色的、想所成的」(Ye te,…devā arūpino saññāmayā”ti),菩提比丘長老英譯為「那是那些無色、想所生的諸天」(it is those devas that are formless, perception-made),並解說,尊者優陀夷(烏陀夷)將想所成的無色界天與意所生的色界天弄混。按:依經文前後文意,南傳比較合理。
  「我們因此不被釋放」(Mayaṃ tena na muccāma),菩提比丘長老依錫蘭本(mayaṃ te na pucchāma)英譯為「但我們沒質問他們」(but we didn't question them)。按:尊者阿難一生中唯此事被佛陀責備,MA.33說「未曾為佛所見訶責,除其一過」。
  「以牙齒毀壞、以白髮、以皺紋,同梵行者對他不恭敬、不尊重、不尊敬、不崇敬」(taṃ sabrahmacārī na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ khaṇḍiccena pāliccena valittacatāya),菩提比丘長老依錫蘭本(kena naṃ sabrahmacārī sakkareyyuṃ garukareyyuṃ māneyyuṃ pūjeyyuṃ khaṇḍiccena pāliccena valittacatāya)英譯為「為何他的同伴比丘會榮耀、尊重、尊敬、崇敬他?因為他的斷牙、灰髮與皺皮膚?」(why should his fellow monks honor, respect, esteem, and venerate him? On account of his broken teeth, grey hair, and wrinkled skin?)。