經號:   
   (中部53經 更新)
中部53經/有學經(屋主品[6])(莊春江譯)
  被我這麼聽聞
  有一次世尊住在釋迦族的迦毘羅衛城尼拘律園。
  當時,迦毘羅衛城釋迦族的新集會所被建造不久,未被沙門或婆羅門或任何生為人的居住。
  那時,迦毘羅衛城的釋迦族去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的迦毘羅衛城的釋迦族對世尊說這個:
  「大德!這裡,迦毘羅衛城釋迦族的新集會所被建造不久,未被沙門或婆羅門或任何生為人的居住,大德!請世尊第一個使用它,被世尊第一個使用,之後,迦毘羅衛城的釋迦族將使用,這樣,迦毘羅衛城釋迦族有長久的利益、安樂。」
  世尊以沈默狀態同意。
  那時,迦毘羅衛城的釋迦族知道世尊的同意後,從座位起來、向世尊問訊、作右繞後,去新集會所。抵達後,鋪設集會所的一切鋪設物、使座位設置、使水瓶設置、使油燈掛上後,去見世尊。抵達後,向世尊問訊後,在一旁站立。在一旁站立的迦毘羅衛城的釋迦族對世尊說這個:
  「大德!集會所的一切鋪設物已鋪設、已使座位設置、已使水瓶設置、已使油燈掛上,大德!現在是那個世尊考量的時間。」
  那時,世尊穿衣、拿起衣鉢後,與比丘僧團一起去集會所。抵達後,洗腳、進入集會所後,依著中央柱子面向東坐下。比丘僧團也洗腳、進入集會所後,依著西邊牆壁面向東,都置世尊在前面後坐下。迦毘羅衛城的釋迦族洗腳、進入集會所後,依著東邊牆壁面向西,都置世尊在前面後坐下。
  那時,世尊對迦毘羅衛城的釋迦族大部分夜晚以法說開示、勸導、鼓勵、使歡喜後,召喚尊者阿難:
  「阿難!請你為迦毘羅衛城釋迦族說明有學行者,我的背痛,我將伸展它。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊摺大衣成四折後,[左]腳放在[右]腳上、作意起來想後,具念正知地以右脅作獅子臥。(22)
  那時,尊者阿難召喚釋迦族摩訶男:
  「摩訶男!這裡,聖弟子是戒具足者、在諸根上守護門者、在飲食上知適量者、專修清醒者、具備七正法者、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。(23)
  摩訶男!而怎樣聖弟子是戒具足者?摩訶男!這裡,聖弟子是持戒者,住於被波羅提木叉自制自制,具足正行行境,在諸微罪中看見可怕的,在諸學處上受持後學習,摩訶男!這樣,聖弟子是戒具足者。
  摩訶男!而怎樣聖弟子是在諸根上守護門者?摩訶男!這裡,聖弟子以眼見色後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於眼根不自制者。他走向為了那個的自制,守護眼根,在眼根上來到自制;以耳聽聲音後……(中略)以鼻聞氣味後……(中略)以舌嚐味道後……(中略)以身觸所觸後……(中略)以意識知法後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於意根不自制者。他走向為了那個的自制,保護意根,在意根上來到自制,摩訶男!這樣,聖弟子是在諸根上守護門者。
  摩訶男!而怎樣聖弟子是在飲食上知適量者?摩訶男!這裡,聖弟子如理省察後吃食物:『既不為了娛樂,也不為了自豪,也不為了裝飾,也不為了莊嚴,最多為了這個身體的存續、生存,為了止息傷害,為了資助梵行。像這樣,我將擊退之前的感受,與不使新的感受生起,將有我的生存,與無過失狀態,以及安樂住。』摩訶男!這樣,聖弟子是在飲食上知適量者。
  摩訶男!而怎樣聖弟子是專修清醒者呢?摩訶男!這裡,聖弟子白天以經行、安坐,使心從障礙法淨化。在初夜,以經行、安坐,使心從障礙法淨化。在中夜,[左]腳放在[右]腳上後,作意起來想後,具念正知地以右脅作獅子臥。在後夜,起來後以經行、安坐,使心從障礙法淨化,摩訶男!這樣,聖弟子是專修清醒者。(24)
  摩訶男!而怎樣聖弟子是具備七正法者呢?摩訶男!這裡,聖弟子是有信者,相信如來的:『像這樣,那位世尊是阿羅漢遍正覺者明行具足者善逝世間知者應該被調御人的無上調御者天-人們的大師佛陀世尊。』他是有者,以身惡行、以語惡行、以意惡行、以諸惡不善法的等至感到慚。他是有愧者,以身惡行、語惡行、意惡行感到,以諸惡不善法的等至感到愧。他是多聞者、所聽聞的憶持者、所聽聞的蓄積者,凡那些開頭是善的、中間是善的、結尾是善的;有意義的有文字的諸法:那些宣說完全圓滿、遍純淨的梵行,像這樣的諸法被他多聞、被憶持、被言語累積被心隨觀察被見善貫通。他為了不善法的捨斷、為了善法的具足,住於活力已被發動的、強力的、堅固努力的、在諸善法上不放下負擔的。他是有念者,具備最高的念與聰敏,是很久以前做過的及很久以前說過的記得者、回憶者。他是有慧者,具備導向生起與滅沒、聖、洞察、導向苦的完全滅盡之慧。摩訶男!這樣,聖弟子是具備七正法者。(25)
  摩訶男!而怎樣聖弟子是增上心、當生樂住處之四禪的隨欲得到者、不困難得到者、無困難得到者呢?摩訶男!這裡,聖弟子就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,從尋與伺的平息,自身內的明淨……(中略)進入後住於……第二禪,從喜的褪去……(中略)進入後住於……第三禪,從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於……(中略)第四禪,摩訶男!這樣,聖弟子是增上心、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。(26)
  摩訶男!當聖弟子這樣成為戒具足者,這樣成為在諸根上守護門者,這樣成為在飲食上知適量者,這樣成為專修清醒者,這樣成為具備七正法者,這樣成為增上心、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,摩訶男!這被稱為聖弟子是有學的行者、非腐臭卵狀態的到達者、破殼的能夠者、正覺的能夠者、無上軛安穩到達的能夠者。摩訶男!猶如八個,或十個,十二個母雞的蛋,它們是被母雞正確坐在上面的,正確孵熱的,正確孵化的,即使那隻母雞這樣的欲求沒生起:『啊!願我的雛雞們以足爪尖或以嘴尖啄破蛋殼後,平安地破殼!』但那些雛雞仍能以足爪尖或以嘴尖啄破蛋殼後,平安地破殼。同樣的,摩訶男!當聖弟子這樣成為戒具足者,這樣成為在諸根上守護門者,這樣成為在飲食上知適量者,這樣成為專修清醒者,這樣成為具備七正法者,這樣成為增上心、當生樂住處之四禪的隨欲得到者、不困難得到者、無困難得到者時,摩訶男!這被稱為聖弟子是有學的行者、非腐臭卵狀態的到達者、破殼的能夠者、正覺的能夠者、達無上軛安穩到達的能夠者。(27)
  摩訶男!那位聖弟子他就經由這個無上由平靜而遍淨之念,他回憶(隨念)許多前世住處,即:一生、二生……(中略)像這樣,回憶許多有行相的、有境遇的前世住處,這是他的第一個破殼,如雛雞的從蛋殼。
  摩訶男!那位聖弟子他就經由這個無上由平靜而遍淨之念,以清淨、超越常人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中……(中略)知道眾生依業到達的,這是他的第二個破殼,如雛雞的從蛋殼。
  摩訶男!那位聖弟子他就經由這個無上由平靜而遍淨之念,他以諸的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫慧解脫,這是他的第三個破殼,如雛雞的從蛋殼。(28)
  摩訶男!又凡聖弟子是戒具足者,這是他的關於行;摩訶男!又凡聖弟子是在諸根上守護門者,這也是他的關於行;摩訶男!又凡聖弟子是在飲食上知適量者,這也是他的關於行;摩訶男!又凡聖弟子是專修清醒者,這也是他的關於行;摩訶男!又凡聖弟子是具備七正法者,這也是他的關於行;摩訶男!凡聖弟子是增上心、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,這也是他的關於行。
  摩訶男!而凡聖弟子回憶(隨念)許多前世住處,即:一生、二生……(中略)像這樣,回憶許多有行相的、有境遇的前世住處,這是他的關於;摩訶男!又凡聖弟子以清淨、超越常人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中……(中略)知道眾生依業到達的,這也是他的關於明;摩訶男!又凡聖弟子以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫、慧解脫,這也是他的關於明。
  摩訶男!這被稱為聖弟子是『明具足者』,及『行具足者』,及『明行具足者』。(29)
  摩訶男!這個偈頌也被梵王常童子說:
  『剎帝利在這人們中是最上的:凡歸屬種姓者們,
   明行具足者,在天人中他是最上的。[SN.6.11]』
  摩訶男!又,這個偈頌被那位梵王常童子善吟誦,非被惡吟誦;被善說,非被惡說;被伴隨利益,非被伴隨無利益,被世尊同意。」
  那時,世尊站起來後,召喚尊者阿難:
  「!好!阿難!好!阿難!你對迦毘羅衛城釋迦族說有學的行者。」
  尊者阿難說這個,大師是認可者。
  悅意的迦毘羅衛城釋迦族歡喜尊者阿難所說。(30)
  有學經第三終了。
MN.53/(3) Sekhasuttaṃ
   22. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ– “idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ– “sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante bhagavā kālaṃ maññatī”ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi– “paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.
   23. Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi– “idha mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
   24. “Kathañca, mahānāma ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti.
   “Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.
   “Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.
   “Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti.
   25. “Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.
   26. “Kathañca mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, mahānāma, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ …pe… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā …pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
   27. “Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.
   28. “Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.
   “Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.
   “Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.
   29. “Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.
   “Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya; yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.
   “Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.
   30. “Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā–
   ‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;
   Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.
   “Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā”ti.
   Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi– “sādhu sādhu, ānanda, sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī”ti.
   Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.
   Sekhasuttaṃ niṭṭhitaṃ tatiyaṃ.
漢巴經文比對(莊春江作):