經號:   
   (AN.10.94 更新)
增支部10集94經/威基亞瑪西達經(莊春江譯)
  有一次世尊住在瞻波城伽伽羅蓮花池邊。
  那時,屋主威基亞瑪西達中午為了見世尊離開瞻波城。
  那時,屋主威基亞瑪西達想這個:
  「為了見世尊,大致上是不適時的,世尊已獨坐;為了見值得尊敬的比丘們也不合時宜,值得尊敬的比丘們已獨坐,讓我去其他外道遊行者們的園林。」
  那時,屋主威基亞瑪西達前往其他外道遊行者們的園林。
  當時,其他外道遊行者會合後,當坐下來以吵雜、高聲、大聲談論各種畜生論時,成為吵雜的。那些其他外道遊行者看見正從遠處走來的屋主威基亞瑪西達。看見後,展轉互相靜止:「尊師們!小聲!尊師們!不要作聲!這位沙門喬達摩的弟子,屋主威基亞瑪西達到園林來了,所有沙門喬達摩住在瞻波城的在家白衣弟子們,這位屋主威基亞瑪西達是其中之一,那些尊者們是小聲的想要者、被訓練成小聲者、小聲的稱讚者,或許發現小聲的群眾後,會想應該被往見。」
  那時,那些其他外道遊行者保持沈默。
  那時,屋主威基亞瑪西達去見那些外道遊行者。抵達後,與其他外道遊行者一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的那些其他外道遊行者對屋主威基亞瑪西達說這個:
  「是真的嗎?屋主!沙門喬達摩呵責一切苦行,一向地責備、呵叱一切苦行者、艱澀生活者。」
  「不,大德!世尊不呵責一切苦行,不一向地責備、呵叱一切苦行者、艱澀生活者,大德!世尊呵責應該被呵責的;稱讚應該被稱讚的,大德!又,當世尊呵責應該被呵責的;稱讚應該被稱讚的時,世尊是分別說者,在那裡,世尊非一向說者。」
  在這麼說時,某位遊行者對屋主威基亞瑪西達說這個:
  「等等!屋主!你稱讚的沙門喬達摩是不安立的虛無論者。」
  「大德!在這裡,我將會如法地對尊者們說:大德!世尊安立:『這是善的。』大德!世尊安立:『這是不善的。』像這樣,當世尊安立善與不善的時,世尊是有安立者,世尊不是不安立的虛無論者。」
  在這麼說時,那些遊行者沈默地、羞愧地、垂肩地、低頭地、鬱悶地、無言以對地坐著。
  那時,屋主威基亞瑪西達知道那些遊行者成為沈默的、羞愧的、垂肩的、低頭的、鬱悶的、無言以對的後,從座位起來後去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的屋主威基亞瑪西達告訴世尊與那些其他外道遊行者一起有交談之所及的那一切。
  「屋主!!好!屋主!這樣,那些空虛的人應該時常如法地被折伏、被善折伏。 屋主!我不說應該行(輝耀)一切苦行, 屋主!我也不說不應該行一切苦行,屋主!我不說應該受持一切受戒, 屋主!我也不說不應該受持一切受戒,屋主!我不說應該進行一切勤奮, 屋主!我也不說不應該進行一切勤奮,屋主!我不說應該行(斷念)一切斷念, 屋主!我也不說不應該行一切斷念,屋主!我不說應該行(解脫)一切解脫, 屋主!我也不說不應該行一切解脫。
  屋主!凡當行(輝耀)苦行時,諸不善法增加,諸善法衰退,我說,像這樣的苦行不應該行;屋主!凡當行苦行時,不善法衰退,諸善法增加,我說,像這樣的苦行應該行。
  屋主!凡當受持受戒時,諸不善法增加,諸善法衰退,我說,像這樣的受戒不應該受持;屋主!凡當受持受戒時,不善法衰退,諸善法增加,我說,像這樣的受戒應該受持。
  屋主!凡當進行勤奮時,諸不善法增加,諸善法衰退,我說,像這樣的勤奮不應該進行;屋主!凡當進行勤奮時,不善法衰退,諸善法增加,我說,像這樣的勤奮應該進行。
  屋主!凡當行(斷念)斷念時,諸不善法增加,諸善法衰退,我說,像這樣的斷念不應該行;屋主!凡當行斷念時,不善法衰退,諸善法增加,我說,像這樣的斷念應該行。
  屋主!凡當行(解脫)解脫時,諸不善法增加,諸善法衰退,我說,像這樣的解脫不應該行;屋主!凡當行解脫時,不善法衰退,諸善法增加,我說,像這樣的解脫應該行。」
  那時,屋主威基亞瑪西達被世尊的法說開示、勸導、鼓勵,使歡喜後,從座位起來、向世尊問訊後,作右繞,接著離開。
  那時,世尊在屋主威基亞瑪西達離開不久召喚比丘們:
  「比丘們!凡比丘在這法、律中長時間少塵垢者,也應該像這樣如法地折伏、善折伏其他外道遊行者們,如被那威基亞瑪西達折伏、善折伏那樣。」
AN.10.94/ 4. Vajjiyamāhitasuttaṃ
   94. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṃ dassanāya. Atha kho vajjiyamāhitassa gahapatissa etadahosi– “akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyāpi bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.
   Atha kho vajjiyamāhito gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.
   Addasaṃsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ– “appasaddā bhonto hontu. Mā bhonto saddamakattha. Ayaṃ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṃ paṭivasanti, ayaṃ tesaṃ aññataro vajjiyamāhito gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.
   Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vajjiyamāhitaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ– “saccaṃ kira, gahapati, samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī”ti? “Na kho, bhante, bhagavā sabbaṃ tapaṃ garahati napi sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadati. Gārayhaṃ kho, bhante, bhagavā garahati pasaṃsitabbaṃ pasaṃsati. Gārayhaṃ kho pana, bhante, bhagavā garahanto pasaṃsitabbaṃ pasaṃsanto vibhajjavādo bhagavā. Na so bhagavā ettha ekaṃsavādo”ti.
   Evaṃ vutte aññataro paribbājako vajjiyamāhitaṃ gahapatiṃ etadavoca– “āgamehi tvaṃ, gahapati, yassa tvaṃ samaṇassa gotamassa vaṇṇaṃ bhāsati, samaṇo gotamo venayiko appaññattiko”ti? “Etthapāhaṃ, bhante, āyasmante vakkhāmi sahadhammena– ‘idaṃ kusalan’ti, bhante, bhagavatā paññattaṃ; ‘idaṃ akusalan’ti, bhante, bhagavatā paññattaṃ. Iti kusalākusalaṃ bhagavā paññāpayamāno sapaññattiko bhagavā; na so bhagavā venayiko appaññattiko”ti.
   Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
   “Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā. Nāhaṃ, gahapati, sabbaṃ tapaṃ tapitabbanti vadāmi; na ca panāhaṃ, gahapati, sabbaṃ tapaṃ na tapitabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ samādānaṃ samāditabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ samādānaṃ na samāditabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ padhānaṃ padahitabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ padhānaṃ na padahitabbanti vadāmi; nāhaṃ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi. Na panāhaṃ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi; nāhaṃ, gahapati, sabbā vimutti vimuccitabbāti vadāmi; na panāhaṃ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.
   “Yañhi, gahapati, tapaṃ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ tapaṃ na tapitabbanti vadāmi. Yañca khvassa gahapati, tapaṃ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ tapaṃ tapitabbanti vadāmi.
   “Yañhi, gahapati, samādānaṃ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ samādānaṃ na samāditabbanti vadāmi. Yañca khvassa, gahapati, samādānaṃ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ samādānaṃ samāditabbanti vadāmi.
   “Yañhi, gahapati, padhānaṃ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ padhānaṃ na padahitabbanti vadāmi. Yañca khvassa, gahapati, padhānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti evarūpaṃ padhānaṃ padahitabbanti vadāmi.
   “Yañhi gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi. Yañca khvassa, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi.
   “Yañhi, gahapati, vimuttiṃ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi. Yañca khvassa, gahapati, vimuttiṃ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī”ti.
   Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
   Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi– “yopi so, bhikkhave, bhikkhu dīgharattaṃ apparajakkho imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ vajjiyamāhitena gahapatinā niggahitā”ti. Catutthaṃ.
漢巴經文比對(莊春江作):
  「應該行(輝耀)一切苦行」(sabbaṃ tapaṃ tapitabbanti),菩提比丘長老英譯為「每種苦行應該被實行」(of every kind of austerity that it should be practiced)。按:「應該輝耀」(tapitabbanti)為「苦行」(tapaṃ)的動詞(未來被動分詞),原意應譯為「應該苦行一切苦行」,簡為「應該行一切苦行」。「應該行(斷念)一切斷念」(sabbo paṭinissaggo paṭinissajjitabboti)、「應該行(解脫)一切解脫」(sabbā vimutti na vimuccitabbāti)情形也一樣。