經號:   
   (AN.10.115 更新)
增支部10集115經/非法經第三(莊春江譯)
  「比丘們!非法與法應該被知道,無利益與利益應該被知道;知道非法與法後,知道無利益與利益後,應該依法、依利益如是而實行。」世尊說這個,世尊說這個後,從座位起來後進入住處。
  那時,當世尊離開不久,那些比丘想這個:
  「學友們!這裡,世尊為我們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:『比丘們!非法與法應該被知道,無利益與利益應該被知道;知道非法與法後,知道無利益與利益後,應該依法、依利益如是而實行。』誰能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理呢?」
  那時,那些比丘想這個:
  「這位尊者阿難正是大師稱讚者,以及有智的同梵行者們的尊重者,尊者阿難能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理。讓我們去見尊者阿難。抵達後,詢問尊者阿難這個義理,我們將如尊者阿難的解說憶持它。」
  那時,那些比丘去見尊者阿難。抵達後,與尊者阿難一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的那些比丘對尊者阿難說這個:
  「阿難學友!這裡,世尊為我們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:『比丘們!非法……(中略)如是而實行。』學友!當世尊離開不久,那些我們想這個:『學友們!這裡,世尊為我們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:「比丘們!非法……(中略)如是而實行。」誰能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理呢?』學友!我們想這個:『這位尊者阿難正是大師稱讚者,以及有智的同梵行者們的尊重者,尊者阿難能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理。讓我們去見尊者阿難。抵達後,詢問尊者阿難這個義理,我們將如尊者阿難的解說憶持它。』請尊者阿難解說。」
  「學友們!猶如欲求心材,找尋心材,遍求心材的男子,當走到有心材住立的大樹時,就越過根後,越過樹幹後,想在枝葉中心材應該被遍求,尊者們就像這樣,在大師面前越過世尊後,你們想這個義理我們應該被詢問。學友們!因為,那位世尊是知者,他知道、是見者,他看見、是眼已生者智已生者法已生者梵已生者、解說者、宣說者、義理的引導者、不死的施與者、法主如來。而那正是為了這個的時機:你們正應該詢問世尊這個義理,你們應該如世尊會為你們解說那樣憶持。」
  「阿難學友!確實,那位世尊是知者,他知道、是見者,他看見、是眼已生者、智已生者、法已生者、梵已生者、解說者、宣說者、義理的引導者、不死的施與者、法主、如來。而那正是為了這個的時機:我們正應該詢問世尊這個義理,如世尊會為我們解說,像那樣應該使我們憶持它。但,尊者阿難正是大師稱讚者,以及有智的同梵行者們的尊重者,尊者阿難能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理,請尊者阿難不辭麻煩地解析。」
  「學友們!那樣的話,你們要聽!你們要好好作意!我將說了。」
  「是的,學友!」那些比丘回答尊者阿難。
  尊者阿難說這個:
  「學友們!凡世尊為你們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:『比丘們!非法與法應該被知道,無利益與利益應該被知道;知道非法與法後,知道無利益與利益後,應該依法、依利益如是而實行。』學友們!而什麼是非法?什麼是法?什麼是無利益?什麼是利益呢?
  學友們!邪見是非法,正見是法,凡以邪見為緣各種惡不善法生成,這是無利益,以及凡以正見為緣各種善法走到修習圓滿,這是利益。學友們!邪志是非法,正志是法……學友們!邪語是非法,正語是法……學友們!邪業是非法,正業是法……學友們!邪命是非法,正命是法……學友們!邪精進是非法,正精進是法……學友們!邪念是非法,正念是法……學友們!邪定是非法,正定是法……學友們!邪智是非法,正智是法……學友們!邪解脫是非法,正解脫是法,凡以邪解脫為緣各種惡不善法生成,這是無利益,以及凡以正解脫為緣各種善法走到修習圓滿,這是利益。
  學友們!世尊簡要地誦說這總說,未解析義理後,從座位起來後已進入住處:『比丘們!非法與法應該被知道……(中略)如是而實行。』學友們!我這樣詳細了知這世尊簡要地誦說這個總說,未被詳細地解析義理。學友們!還有,當希望時,你們就去見世尊後應該詢問這個義理,你們應該如世尊為你們解說憶持。」
  「是的,學友!」那些比丘回答尊者阿難後,從座位起來後去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的那些比丘對世尊說這個:
  「大德!世尊為我們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:『比丘們!非法[與法]應該被知道……(中略)如是而實行。』
  大德!當世尊離開不久,那些我們想這個:『學友們!這裡,世尊為我們簡要地誦說這個總說,未詳細地解析義理後,從座位起來後已進入住處:「非法[與法]應該被知道……(中略)如是而實行。」誰能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理呢?』
  大德!我們想這個:『這位尊者阿難正是大師稱讚者,以及有智的同梵行者們的尊重者,尊者阿難能詳細解析這被世尊簡要地誦說的總說,未被詳細地解析的義理,讓我們去見尊者阿難。抵達後,詢問尊者阿難這個義理,我們將如尊者阿難的解說憶持它。』
  大德!那時,我們去見尊者阿難。抵達後,詢問尊者阿難這個義理。大德!尊者阿難以這些方式(行相)、這些語詞、這些文句為我們善解說這個義理。」
  「比丘們!!好!比丘們!阿難是賢智者;比丘們!阿難是大慧者。比丘們!如果你們來問我這個義理,我也會如阿難這樣的解說來解說,這就是這個義理,你們應該這樣憶持它。」
AN.10.115/ 3. Tatiya-adhammasuttaṃ
   115. “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
   Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?
   Atha kho tesaṃ bhikkhūnaṃ etadahosi– “ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā”ti.
   Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ–
   “Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca …pe… tathā paṭipajjitabban’ti.
   “Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi– ‘idaṃ kho no, āvuso, bhagavatā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– adhammo ca …pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
   “Tesaṃ no, āvuso, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’ti. Vibhajatu āyasmā ānando”ti.
   “Seyyathāpi āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.
   “Addhāvuso ānanda, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma, yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā ānando agaruṃ katvā”ti.
   “Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Athāyasmā ānando etadavoca–
   “Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. Katamo cāvuso, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?
   “Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
   “Micchāsaṅkappo, āvuso, adhammo; sammāsaṅkappo dhammo… micchāvācā, āvuso, adhammo; sammāvācā dhammo … micchākammanto, āvuso, adhammo; sammākammanto dhammo… micchā-ājīvo, āvuso, adhammo; sammā-ājīvo dhammo… micchāvāyāmo, āvuso, adhammo; sammāvāyāmo dhammo… micchāsati, āvuso, adhammo; sammāsati dhammo… micchāsamādhi, āvuso, adhammo; sammāsamādhi dhammo… micchāñāṇaṃ, āvuso, adhammo; sammāñāṇaṃ dhammo….
   Micchāvimutti, āvuso, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
   “Ayaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘adhammo ca, bhikkhave, veditabbo dhammo ca …pe… tathā paṭipajjitabban’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.
   “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –
   “Yaṃ kho no bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– ‘adhammo ca, bhikkhave, veditabbo …pe… tathā paṭijjitabban’ti.
   “Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi– ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho– adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
   “Tesaṃ no, bhante, amhākaṃ etadahosi– ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’ti.
   “Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ apucchimhā. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto”ti.
   “Sādhu sādhu, bhikkhave! Paṇḍito, bhikkhave, ānando. Mahāpañño, bhikkhave, ānando. Maṃ cepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso ceva tassa attho evañca naṃ dhāreyyāthā”ti. Tatiyaṃ.
漢巴經文比對(莊春江作):