經號:   
   (AN.6.55 更新)
2.第二個五十則
6.大品
增支部6集55經/受那經(莊春江譯)[SA.254, MA.123, AA.23.3]
  被我這麼聽聞
  有一次世尊住在王舍城耆闍崛山。當時,尊者受那住在王舍城寒林。那時,獨處、獨坐的尊者受那這樣心的深思生起:「凡任何世尊的弟子們住於活力已被發動者,我是他們中之一,然而我的心未不執取後從諸被解脫,但在[俗]家中我有財富,應該能夠享用財富,以及作福德,讓我放棄學、還俗後,享用財富,以及作福德。」
  那時,世尊以心了知尊者受那心中的深思後,就猶如有力氣的男子伸直彎曲的手臂,或彎曲伸直的手臂,就像這樣在耆闍崛山消失,出現在寒林尊者受那的面前。世尊在設置的座位坐下,尊者受那向世尊問訊後,也在一旁坐下。世尊對在一旁坐下的尊者受那說這個:
  「受那!獨處的、獨坐的你這樣心的深思生起:『凡任何世尊的弟子們住於活力已被發動者,我是他們中之一,然而我的心未不執取後從諸漏被解脫,但在家中我有財富,應該能夠享用財富,以及作福德,讓我放棄學、還俗後,享用財富,以及作福德。』不是嗎?」「是的,大德!」
  「受那!你怎麼想它:以前為在家者的你在琵琶琴絃聲上是熟練者?」「是的,大德!」「受那!你怎麼想它:當你有過緊的琵琶琴弦時,是否你的琵琶琴在那時是好聲音的,或適合作業的呢?」「大德!這確實不是。」
  「受那!你怎麼想它:當你有過鬆的琵琶琴弦時,是否你的琵琶琴在那時是好聲音的,或適合作業的呢?」「大德!這確實不是。」
  「受那!又,當你有不過緊的、不過鬆的、在正確琴弦上住立的琵琶琴弦時,是否你的琵琶琴在那時是好聲音的,或適合作業的呢?」「是的,大德!」
  「同樣的,受那!過於發動的活力轉起掉舉;過度鬆弛的活力轉起懈怠。受那!因此,在這裡,請確立{止的活力}[活力的平衡]的你通達諸根的平衡,以及請在那裡取相。」「是的,大德!」尊者受那回答世尊。那時,世尊以這個教誡教誡尊者受那後,就猶如有力氣的男子伸直彎曲的手臂,或彎曲伸直的手臂,就像這樣在寒林消失,出現在耆闍崛山。
  那時,尊者受那過些時候確立活力的平衡、通達諸根的平衡,以及在那裡取相。那時,住於單獨的、隱離的、不放逸的、熱心的、自我努力的尊者受那不久就以證智自作證後,在當生中進入後住於善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾,他證知:「出生已盡梵行已完成應該被作的已作不再有此處[輪迴]的狀態。」然後尊者受那成為眾阿羅漢之一。
  那時,尊者受那證得阿羅漢果後,想這個:「讓我去見世尊,抵達後,在世尊的面前記說完全智。」那時,尊者受那去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的尊者受那對世尊說這個:
  「大德!凡那位漏已滅盡的、已完成的、應該被作的已作的、負擔已卸的、自己的利益已達成的、有之結已滅盡的、以究竟智解脫的阿羅漢比丘,他是志向六件事者:是志向離欲者,是志向獨居者,是志向無瞋害者,是志向渴愛的滅盡者,是志向執取的滅盡者,是志向不迷妄者
  大德!又,這裡,某一類尊者會這麼想:『這位尊者唯獨依靠信的程度成為志向離欲者。』大德!但這不應該被這麼看。漏已滅盡的、已完成的、應該被作的已作的比丘,是自己應該被作的,或已作的之增加沒看見者,以貪的滅盡,以離貪成為志向離欲者;以瞋的滅盡,以離瞋成為志向離欲者;以癡的滅盡,以離癡成為志向離欲者。
  大德!又,這裡,某一類尊者會這麼想:『欲求利得、恭敬、名聲的這位尊者成為志向獨居者,是嗎?』大德!但這不應該被這麼看。大德!漏已滅盡的、已完成的、應該被作的已作的比丘,是自己應該被作的,或已作的之增加沒看見者,以貪的滅盡,以離貪成為志向獨居者;以瞋的滅盡,以離瞋成為志向獨居者;以癡的滅盡,以離癡成為志向獨居者。
  大德!又,這裡,某一類尊者會這麼想:『返回戒禁取為核心的這位尊者成為志向無瞋害者,是嗎?』大德!但這不應該被這麼看。漏已滅盡的、已完成的、應該被作的已作的比丘,是自己應該被作的,或已作的之增加沒看見者,以貪的滅盡,以離貪成為志向無瞋害者;以瞋的滅盡,以離瞋成為志向無瞋害者;以癡的滅盡,以離癡成為志向無瞋害者。
  以貪的滅盡,以離貪成為志向渴愛的滅盡者;以瞋的滅盡,以離瞋成為志向渴愛的滅盡者;以癡的滅盡,以離癡成為志向渴愛的滅盡者。
  以貪的滅盡,以離貪成為志向執取的滅盡者;以瞋的滅盡,以離瞋成為志向執取的滅盡者;以癡的滅盡,以離癡成為志向執取的滅盡者。
  以貪的滅盡,以離貪成為志向不迷妄者;以瞋的滅盡,以離瞋成為志向不迷妄者;以癡的滅盡,以離癡成為志向不迷妄者。
  大德!對這樣完全解脫比丘的心,即使能被眼識知的強大諸色來到眼的範圍,也不佔據他的心,他的心仍是不混雜的、住立的、到達不動的,但隨看它的消散;即使能被耳識知的強大諸聲音……(中略)能被鼻識知的諸氣味……能被舌識知的諸味道……能被身識知的諸所觸……能被意識知的強大諸法來到意的範圍,也不佔據他的心,他的心仍是不混雜的、住立的、到達不動的,但隨看它的消散。大德!猶如一座無裂縫的、無洞的、堅固的岩石山,那時,即使從東方到來暴風雨,對它既不會搖動,也不會大震動,也不會大搖動;那時,即使從西方到來暴風雨……(中略)那時,即使從北方到來暴風雨……那時,即使從南方到來暴風雨,對它既不會搖動,也不會大震動,也不會大搖動。同樣的,大德!對這樣完全解脫比丘的心,即使能被眼識知的強大色來到眼的範圍,也不佔據他的心,他的心仍是不混雜的、住立的、到達不動的,但隨看它的消散;即使能被耳識知的強大諸聲音……(中略)能被鼻識知的諸氣味……能被舌識知的諸味道……能被身識知的諸所觸……能被意識知的強大諸法來到意的範圍,也不佔據他的心,他的心仍是不混雜的、住立的、到達不動的,但隨看它的消散。」
  「對志向離欲者,與心的獨居,
   對志向無瞋害者,與對執取的滅盡,
   對志向渴愛的滅盡者,與心的不迷妄,
   看見[六件]事的生起後,心完全地被解脫。
   對那位完全解脫的,心寂止的比丘,
   沒有已作的之增加,應該被作的不被知道。
   如一座堅固的岩石[山],不被風吹動,
   這樣全部的諸色、諸味道、諸聲音,諸氣味與諸接觸。
   可愛的與不可愛的諸法,不使像那樣者顫抖,
   住立的、解脫的心,但隨看它的消散。」
2. Dutiyapaṇṇāsakaṃ
6. Mahāvaggo
AN.6.55/ 1. Soṇasuttaṃ
   55. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṃ. Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– “ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan”ti.
   Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya– seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ sammiñjeyya, evamevaṃ kho– gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca–
   “Nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– ‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan’”ti? “Evaṃ, bhante”.
   “Taṃ kiṃ maññasi, soṇa, kusalo tvaṃ pubbe agāriyabhūto vīṇāya tantissare”ti? “Evaṃ, bhante”. “Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti? “No hetaṃ, bhante”.
   “Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti? “No hetaṃ, bhante”.
   “Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti? “Evaṃ, bhante”.
   “Evamevaṃ kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atisithilavīriyaṃ kosajjāya saṃvattati. Tasmātiha tvaṃ, soṇa, vīriyasamathaṃ adhiṭṭhahaṃ, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī”ti. “Evaṃ, bhante”ti kho āyasmā soṇo bhagavato paccassosi. Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ kho– sītavane antarahito gijjhakūṭe pabbate pāturahosi.
   Atha kho āyasmā soṇo aparena samayena vīriyasamathaṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi. Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā soṇo arahataṃ ahosi.
   Atha kho āyasmato soṇassa arahattappattassa etadahosi– “yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike aññaṃ byākareyyan”ti. Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca–
   “Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti– nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.
   “Siyā kho pana, bhante, idhekaccassa āyasmato evamassa– ‘kevalaṃsaddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto’ti Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti.
   “Siyā kho pana, bhante, idhekaccassa āyasmato evamassa– ‘lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti. Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti.
   “Siyā kho pana, bhante, idhekaccassa āyasmato evamassa– ‘sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti. Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti.
   “Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti.
   “Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti.
   “Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti.
   “Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati Bhusā cepi sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano. Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi …pe… atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi… atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya; evamevaṃ kho, bhante, evaṃ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Bhusā cepi sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassatī”ti.
  “Nekkhammaṃ adhimuttassa, pavivekañca cetaso;
  Abyāpajjādhimuttassa, upādānakkhayassa ca.
  “Taṇhākkhayādhimuttassa asammohañca cetaso;
  Disvā āyatanuppādaṃ, sammā cittaṃ vimuccati.
  “Tassa sammā vimuttassa, santacittassa bhikkhuno;
  Katassa paṭicayo natthi, karaṇīyaṃ na vijjati.
  “Selo yathā ekagghano, vātena na samīrati.
  Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.
  “Iṭṭhā dhammā aniṭṭhā ca, nappavedhenti tādino;
  Ṭhitaṃ cittaṃ vippamuttaṃ, vayañcassānupassatī”ti. Paṭhamaṃ.
漢巴經文比對(莊春江作):
  「增其掉悔(SA.254);令心調亂(MA.123);猶如調戲(AA.23.3)」,南傳作「轉起掉舉」(uddhaccāya saṃvattati),菩提比丘長老英譯為「它將導向不安」(it will lead to restlessness)。
  「莫取相(SA.254);觀察此相(MA.123)」,南傳作「請取相」(nimittaṃ gaṇhāhī),菩提比丘長老英譯為「取目標」(take up the object)。按:當有活力與諸根的平衡時,《滿足希求》說,在那上面修習如在鏡子中臉的影像以相(nimittena)生起一樣,「止相(samathanimittaṃ)、觀相(vipassanānimittaṃ)、道相(magganimittaṃ)、果相(phalanimittañca)請取、請使之出現。」在投入阿羅漢境界上大師說這個業處。
  「解脫六處(SA.254);樂此六處(MA.123)」,南傳作「志向六件事者」(cha ṭhānāni adhimutto),菩提比丘長老英譯為「他熱心於六件事」(he is intent upon six things)。
  「離欲解脫(SA.254);樂於無欲(MA.123)」,南傳作「志向離欲者」(nekkhammādhimutto),菩提比丘長老英譯為「[傾心]於放棄」(on renunciation)。「離欲」(nekkhamma),另譯作「出離;放棄;放棄世俗生活;遠離」,「傾心」(adhimutta),另譯作「信解、勝解」。
  「諸取解脫(SA.254);樂於受盡(MA.123)」,南傳作「志向執取的滅盡者」(upādānakkhayādhimutto),菩提比丘長老英譯為「[傾心]於執著的破壞」(on the destruction of clinging)。
  「心不忘念解脫(SA.254);樂心不移動(MA.123)」,南傳作「志向不迷妄者」(asammohādhimutto),菩提比丘長老英譯為「[傾心]於不混亂」(on non-confusion)。
  「依少持戒(SA.254);以依戒故(MA.123)」,南傳作「返回戒禁取為核心的」(sīlabbataparāmāsaṃ……sārato paccāgacchanto),菩提比丘長老英譯為「他落回行為與遵守的錯誤把握為精髓」(he has fallen back on the wrong grasp of behavior and observances as the essence)。
  「妨(SA.254);失(MA.123)」,南傳作「佔據」(pariyādiyanti,另譯為「遍取」),菩提比丘長老英譯為「纏住」(obsess),或「擊敗」(overpower)。