經號:   
   (中部108經 更新)
中部108經/守護者目揵連經(天臂品[11])(莊春江譯)[MA.145]
  被我這麼聽聞
  有一次,在世尊般涅槃不久,尊者阿難住在王舍城栗鼠飼養處的竹林中。
  當時,對燈光王懷疑的摩揭陀國阿闍世王韋提希子使王舍城修建。
  那時,尊者阿難午前時穿衣、拿起衣鉢後,為了托鉢進入王舍城。那時,尊者阿難想這個:「在王舍城為了托鉢行走大致上還太早,讓我去守護者目揵連婆羅門的工作地,去見守護者目揵連婆羅門。」
  那時,尊者阿難去守護者目揵連婆羅門的工作地,去見守護者目揵連婆羅門。守護者目揵連婆羅門看見正從遠處到來的尊者阿難。看見後,對尊者阿難說這個:
  「來!阿難尊師歡迎阿難尊師,阿難尊師終於作這個安排,即:這裡的到來。請阿難尊師坐這個設置好的座位。」
  尊者阿難在設置的座位坐下,守護者目揵連婆羅門也取某個低的坐具後,在一旁坐下。在一旁坐下的守護者目揵連婆羅門對尊者阿難說這個:
  「阿難尊師!也有一位比丘全部完全地、每一方面完全地具備那些法:凡那位喬達摩尊師、阿羅漢遍正覺者具備那些法嗎?」
  「婆羅門!也沒有一位比丘全部完全地、每一方面完全地具備那些法:凡那位世尊、阿羅漢、遍正覺者具備那些法。婆羅門!因為,那位世尊是未生起道的使生起者、未出生道的使出生者、未宣說道的宣說者、道的知者、道的熟練者、道的熟知者,婆羅門!而且,現在弟子們住於道的跟隨者,之後為具備者。」但這件事,這個尊者阿難與守護者目揵連婆羅門的一起談論中間被中斷。
  那時,在王舍城工作地巡察的摩揭陀國大臣作雨者婆羅門去守護者目揵連婆羅門的工作地,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。在一旁坐下的摩揭陀國大臣作雨者婆羅門對尊者阿難說這個:
  「阿難尊師!現在,在這裡為了什麼談論共坐聚集呢?還有,你們的談論中間被中斷的是什麼?」
  「婆羅門!這裡,守護者目揵連婆羅門對我這麼說:『也有一位比丘全部完全地、每一方面完全地具備那些法:凡那位喬達摩尊師、阿羅漢、遍正覺者具備那些法嗎?』在這麼說時,我對守護者目揵連婆羅門說這個:『婆羅門!也沒有一位比丘全部完全地、每一方面完全地具備那些法:凡那位世尊、阿羅漢、遍正覺者具備那些法。婆羅門!因為,那位世尊是未生起道的使生起者、未出生道的使出生者、未宣說道的宣說者、道的知者、道的熟練者、道的熟知者,婆羅門!而且,現在弟子們住於道的跟隨者,之後為具備者。』婆羅門!這是我們與守護者目揵連婆羅門的一起談論中間被中斷的,然後你抵達。」(79)
  「阿難尊師!也有一位比丘被喬達摩尊師安排:『我死後這位將是你們的歸依所(所依)。』凡你們現在應該使之行使嗎?」
  「婆羅門!也沒有一位比丘被那位有知、有見的世尊、阿羅漢、遍正覺者安排:『我死後這位將是你們的歸依所。』凡我們現在應該使之行使。」
  「阿難尊師!那麼,也有一位比丘被僧團選定;被眾多長老比丘安排:『世尊死後這位將是我們的歸依所。』凡你們現在應該使之行使嗎?」
  「婆羅門!也沒有一位比丘被僧團選定;被眾多長老比丘安排:『世尊死後這位將是我們的歸依所。』凡我們現在應該使之行使。」
  「阿難尊師!還有,這樣,在無歸依所下,什麼是和合的原因?」
  「婆羅門!我們不是無歸依所,婆羅門!我們是有歸依所:法的歸依所。」
  「阿難尊師!當被像這樣問:『阿難尊師!也有一位比丘被喬達摩尊師安排:「我死後這位將是你們的歸依所。」凡你們現在應該使之行使嗎?』你說:『婆羅門!也沒有一位比丘被那位有知、有見的世尊、阿羅漢、遍正覺者安排:「我死後這位將是你們的歸依所。」凡我們現在應該使之行使。』當被像這樣問:『阿難尊師!也有一位比丘被僧團選定;被眾多長老比丘安排:「世尊死後這位將是我們的歸依所。」凡你們現在應該使之行使嗎?你說:『也沒有一位比丘被僧團選定;被眾多長老比丘安排:「世尊死後這位將是我們的歸依所。」凡我們現在應該使之行使。』當被像這樣問:『阿難尊師!還有,在無歸依所下,什麼是和合的原因?』你說:『婆羅門!我們不是無歸依所,婆羅門!我們是有歸依所:法的歸依所。』阿難尊師!那麼,這所說的義理應該怎樣被看見?」(80)
  「婆羅門!有比丘們的學處被那位有知、有見的世尊、阿羅漢、遍正覺者安立,波羅提木叉被誦說。那些我們依止一個村落土地之所及住,在那個布薩日,那些全部集合在一起。集合後,凡他轉起那個者,我們請求他。在那個被說時,如果比丘有犯戒,有違犯者,我們對他如法、如教誡的使之處理。確實非尊師們使我們處理,法使我們處理。」
  「阿難尊師!也有一位比丘凡你們現在恭敬、尊重、尊敬、崇敬;恭敬、尊重後依止而住嗎?」
  「婆羅門!也沒有一位比丘我們現在恭敬、尊重、尊敬、崇敬;恭敬、尊重後依止而住。」
  「阿難尊師!當被像這樣問:『阿難尊師!也有一位比丘被喬達摩尊師安排:「我死後這位將是你們的歸依所。」凡你們現在應該使之行使嗎?』你說:『婆羅門!也沒有一位比丘被那位有知、有見的世尊、阿羅漢、遍正覺者安排:「我死後這位將是你們的歸依所。」凡我們現在應該使之行使。』當被像這樣問:『阿難尊師!也有一位比丘被僧團選定;被眾多長老比丘安排:「世尊死後這位將是我們的歸依所。」凡你們現在應該使之行使嗎?你說:『也沒有一位比丘被僧團選定;被眾多長老比丘安排:「世尊死後這位將是我們的歸依所。」凡我們現在應該使之行使。』當被像這樣問:『阿難尊師!也有一位比丘你們現在恭敬、尊重、尊敬、崇敬;恭敬、尊重後依止而住嗎?』你說:『婆羅門!也沒有一位比丘我們現在恭敬、尊重、尊敬、崇敬;恭敬、尊重後依止而住。』阿難尊師!那麼,這所說的義理應該怎樣被看見?」(81)
  「婆羅門!有十個能被歡喜的法被那位有知、有見的世尊、阿羅漢、遍正覺者告知(宣說),凡在我們中這些法被發現者,我們現在恭敬、尊重、尊敬、崇敬他;恭敬、尊重後依止而住,哪十個?
  婆羅門!這裡,比丘是持戒者,住於被波羅提木叉的自制自制,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
  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
  他是衣服、施食、臥坐處、病人需物、醫藥必需品的知足者。
  他是增上心、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。
  他體驗各種神通種類:是一個後變成多個,又,是多個後變成一個;現身、隱身、穿牆、穿壘、穿山無阻礙地行走猶如在虛空中;在地中作浮沈猶如在水中,又,在不被破裂的水上行走猶如在地上;在空中以盤腿來去猶如有翅膀的鳥,又,以手碰觸、撫摸這些這麼大神通力、這麼大威力的日月;以身體行使自在直到梵天世界。
  他以清淨、超越常人的天耳界聽到二者的聲音:「天與人,以及在遠處、近處。」
  他對其他眾生、其他個人以心熟知心後知道:知道有貪的心為『有貪的心』,或知道離貪的心為『離貪的心』,或知道有瞋的心為『有瞋的心』,或知道離瞋的心為『離瞋的心』,或知道有癡的心為『有癡的心』,或知道離癡的心為『離癡的心』,或知道收斂的心為『收斂的心』,或知道散亂的心為『散亂的心』,或知道廣大的心為『廣大的心』,或知道非廣大的心為『非廣大的心』,或知道有更上的心為『有更上的心』,或知道無更上的心為『無更上的心』,或知道得定的心為『得定的心』,或知道未得定的心為『未得定的心』,或知道已解脫的心為『已解脫的心』,或知道未解脫的心為『未解脫的心』。
  他回憶(隨念)許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫:『在那裡我是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後我出生在那裡,在那裡我又是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後被再生在這裡。』像這樣,回憶許多有行相的、有境遇的前世住處。
  他以清淨、超越常人的天眼看見死沒往生的眾生:下劣的、勝妙的,美的、醜的,善去的、惡去的,知道依業到達的眾生。
  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
  婆羅門!這是十個能被明淨的法被那位有知、有見的世尊、阿羅漢、遍正覺者告知,凡在我們中這些法被發現者,我們現在恭敬、尊重、尊敬、崇敬他;恭敬、尊重後依止而住。」(82)
  在這麼說時,摩揭陀國大臣作雨者婆羅門召喚巫跋難陀將軍:
  「將軍先生!你怎麼想它:凡這些尊師恭敬應該被恭敬者;尊重應該被尊重者;尊敬應該被尊敬者;崇敬應該被崇敬者?確實,這些尊師恭敬應該被恭敬者;尊重應該被尊重者;尊敬應該被尊敬者;崇敬應該被崇敬者,因為,如果那些尊者不恭敬、不尊重、不尊敬、不崇敬這位,那麼,如果那樣的話,那些尊者恭敬、尊重、尊敬、崇敬誰;恭敬、尊重、尊敬、崇敬後依止而住?」
  那時,摩揭陀國大臣作雨者婆羅門對尊者阿難說這個:
  「那麼,阿難尊師現在住在哪裡?」
  「婆羅門!我現在住在竹林。」
  「阿難尊師!那麼,是否竹林是能被喜樂的,同時也少聲音的、安靜的、離人之氛圍的、人獨住的、適合獨坐的呢?」
  「婆羅門!確實,竹林是能被喜樂的,同時也少聲音的、安靜的、離人之氛圍的、人獨住的、適合獨坐的,如那個以有守護者、守衛者像你們那樣的。」
  「阿難尊師!確實,竹林是愉快的,同時也少聲音的、安靜的、離人之氛圍的、人獨住的、適合獨坐的,如那個以有禪修的、慣行禪的尊師們。尊師們是禪修者,同時也是慣行禪者
  阿難尊師!有這一次,那位喬達摩尊師住在毘舍離大林重閣講堂。阿難尊師!那時,我去大林重閣講堂見那位喬達摩尊師,還有,在那裡,那位喬達摩尊師以各種法門說禪的談論,那位喬達摩尊師是禪修者,同時也是慣行禪者。還有,那位喬達摩尊師稱讚所有禪。」(83)
  「婆羅門!但,那位世尊沒稱讚所有禪,那位世尊也沒不稱讚所有禪。婆羅門!而怎樣形色的禪那位世尊不稱讚?婆羅門!這裡,某人以被欲貪纏縛的、以被欲貪征服的心而住,對已生起的欲貪不如實知道出離。他內在就作像這樣的欲貪後,思慮、強思慮、以種種思慮、從那裡扔下後思慮;以被惡意纏縛的、以被惡意征服的心而住,對已生起的惡意不如實知道出離。他內在就作像這樣的惡意後,思慮、強思慮、以種種思慮、從那裡扔下後思慮;以被惛沉睡眠纏縛的、以被惛沉睡眠征服的心而住,對已生起的惛沉睡眠不如實知道出離。他內在就作像這樣的惛沉睡眠後,思慮、強思慮、以種種思慮、從那裡扔下後思慮;以被掉舉後悔纏縛的、以被掉舉後悔征服的心而住,對已生起的掉舉後悔不如實知道出離。他內在就作像這樣的掉舉後悔後,思慮、強思慮、以種種思慮、從那裡扔下後思慮;以被疑纏縛的、以被疑征服的心而住,對已生起的疑不如實知道出離。他內在就作像這樣的疑後,思慮、強思慮、以種種思慮、從那裡扔下後思慮,婆羅門!那位世尊不稱讚像這樣的禪。
  婆羅門!而怎樣形色的禪那位世尊稱讚?婆羅門!這裡,比丘就從離諸欲後,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,自身內的明淨心的專一性,進入後住於無尋、無伺,定而生喜、樂的第二禪……(中略)的第三禪……(中略)進入後住於……的第四禪,婆羅門!那位世尊稱讚像這樣的禪。」
  「阿難尊師!確實,那位喬達摩尊師對禪呵責應該被呵責的;稱讚應該被稱讚的。好了,阿難尊師!現在我們離開(走),我們有許多工作、許多應該被做的。」
  「婆羅門!現在是那個你考量的時間。」
  那時,摩揭陀國大臣作雨者婆羅門歡喜、隨喜於尊者阿難所說後,從座位起來後離開。
  那時,在摩揭陀國大臣作雨者婆羅門離開不久,守護者目揵連婆羅門對尊者阿難說這個:「凡我們詢問阿難尊師,阿難尊師沒回答那個。」
  「婆羅門!我們對你說:『婆羅門!也沒有一位比丘全部完全地、每一方面完全地具備那些法:凡那位世尊、阿羅漢、遍正覺者具備那些法。婆羅門!因為,那位世尊是未生起道的使生起者、未出生道的使出生者、未宣說道的宣說者、道的知者、道的熟練者、道的熟知者,婆羅門!而且,現在弟子們住於道的跟隨者,之後為具備者。』不是嗎?」(84)
  守護者目揵連經第八終了。
MN.108/(8) Gopakamoggallānasuttaṃ
   79. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṃ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi– “atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyyan”ti.
   Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami. Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ ānandaṃ etadavoca– “etu kho bhavaṃ ānando. Svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti. Nisīdi kho āyasmā ānando paññatte āsane. Gopakamoggallānopi kho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – “atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti. Ayañca hidaṃ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā ahosi.
   Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca– “kāyanuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Idha maṃ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha– ‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’ti. Evaṃ vutte ahaṃ, brāhmaṇa, gopakamoggallānaṃ brāhmaṇaṃ etadavocaṃ– ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti. Ayaṃ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā. Atha tvaṃ anuppatto”ti.
   80. “Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito– ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito– ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā”ti. “Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito– ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito– ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā”ti. “Evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti? “Na kho mayaṃ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā”ti.
   “‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito– ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti– iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito– ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito– ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti– iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito– ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti– vadesi; ‘evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṃ, brāhmaṇa appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo”ti?
   81. “Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ. Te mayaṃ tadahuposathe yāvatikā ekaṃ gāmakhettaṃ upanissāya viharāma te sabbe ekajjhaṃ sannipatāma; sannipatitvā yassa taṃ pavattati taṃ ajjhesāma. Tasmiṃ ce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṃ mayaṃ yathādhammaṃ yathānusiṭṭhaṃ kāremāti.
   “Na kira no bhavanto kārenti; dhammo no kāreti”. “Atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā”ti.
   “‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito– ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti– iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito– ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito– ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā’ti– iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo”ti?
   82. “Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāma. Katame dasa?
   “Idha brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
   “Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṃ, sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
   “Santuṭṭho hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajja-parikkhārehi.
   “Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
   “Anekavihitaṃ iddhividhaṃ paccanubhoti– ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.
   “Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti– dibbe ca mānuse ca, ye dūre santike ca.
   “Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.
   “Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   “Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
   “Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
   “Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā”ti.
   83. Evaṃ vutte vassakāro brāhmaṇo magadhamahāmatto upanandaṃ senāpatiṃ āmantesi– “taṃ kiṃ maññati bhavaṃ senāpati yadime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti pūjetabbaṃ pūjenti”? “Tagghime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti, pūjetabbaṃ pūjenti. Imañca hi te bhonto na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ; atha kiñcarahi te bhonto sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyyun”ti? Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca– “kahaṃ pana bhavaṃ ānando etarahi viharatī”ti? “Veḷuvane khohaṃ, brāhmaṇa, etarahi viharāmī”ti. “Kacci pana, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppan”ti? “Taggha, brāhmaṇa, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ tumhādisehi rakkhakehi gopakehī”ti. “Taggha, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ bhavantehi jhāyīhi jhānasīlīhi. Jhāyino ceva bhavanto jhānasīlino ca”.
   “Ekamidāhaṃ bho ānanda, samayaṃ so bhavaṃ gotamo vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha khvāhaṃ, bho ānanda, yena mahāvanaṃ kūṭāgārasālā yena so bhavaṃ gotamo tenupasaṅkamiṃ. Tatra ca pana so bhavaṃ gotamo anekapariyāyena jhānakathaṃ kathesi. Jhāyī ceva so bhavaṃ gotamo ahosi jhānasīlī ca. Sabbañca pana so bhavaṃ gotamo jhānaṃ vaṇṇesī”ti.
   84. “Na ca kho, brāhmaṇa, so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesīti. Kathaṃ rūpañca brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi? Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so byāpādaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so thinamiddhaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so uddhaccakukkuccaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti; so vicikicchaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi.
   “Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesi? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesī”ti.
   “Gārayhaṃ kira, bho ānanda, so bhavaṃ gotamo jhānaṃ garahi, pāsaṃsaṃ pasaṃsi. Handa, ca dāni mayaṃ, bho ānanda, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
   Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ etadavoca– “yaṃ no mayaṃ bhavantaṃ ānandaṃ apucchimhā taṃ no bhavaṃ ānando na byākāsī”ti. “Nanu te, brāhmaṇa, avocumhā– ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti.
   Gopakamoggallānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「令汝等今所依(MA.145)」,南傳作「凡你們現在應該使之行使」(yaṃ tumhe etarahi paṭipādeyyāthāti),智髻比丘長老英譯為「你們現在依賴他的人」(whom you now have recourse to)。
  「我等教作是(MA.145)」,南傳作「我們如法、如教誡的使之處理」(mayaṃ yathādhammaṃ yathānusiṭṭhaṃ kāremāti),智髻比丘長老英譯為「我們依我們受教導的法之方式處理他」(we deal with him according to the Dhamma in the way we have been instructed)。按:《破斥猶豫》以「如法與教戒住立」解說。
  「法而可尊敬(MA.145)」,南傳作「能被歡喜的法」(pasādanīyā dhammā),智髻比丘長老英譯為「鼓舞信心的特質」(qualities inspiring confidence)。
  「行伺、樂伺(MA.145)」,南傳作「禪修者,同時也是慣行禪者」(Jhāyino ceva…jhānasīlino ca),智髻比丘長老英譯為「他們是默想者與鍛鍊默想」(who are meditators and cultivate meditation)。
  「沒有」(Natthi),智髻比丘長老英譯為「有」(There is),坦尼沙羅比丘長老英譯為「有」(there is),但查其所附原文作Natthi。按:《破斥猶豫》及註疏對此沒解說,依後文「十個能被明淨的法」、「有這些法被發現時,我們現在恭敬、尊重、尊敬……」所說,僧團內不是沒有這樣的人,但沒有一位這樣的僧團領導人。