北傳:雜阿含280經 南傳:中部150經 關涉主題:實踐/守護與自制 (更新)
雜阿含280經[正聞本403經/佛光本279經](入處相應/六入處誦/修多羅)(莊春江標點)
  如是我聞
  一時世尊在拘薩羅國人間遊行,到頻頭城北申恕林中。
  爾時,頻頭城中婆羅門長者,皆聞世尊於拘薩羅國人間遊行,住頻頭城申恕林中。
  聞已,悉共出城,至申恕林,詣世尊所,稽首禮足,退坐一面。
  爾時,世尊告頻頭城婆羅門、長者:
  「若人問汝言:『何等像類沙門、婆羅門不應恭敬、尊重、禮事、供養?』汝當答言:『若沙門、婆羅門眼見色,未離貪、未離欲、未離愛、未離渴、未離念,內心不寂靜,所行非法,所行踈澁行;耳……鼻……舌……身……意、法亦復如是。如是像類比丘,不應恭敬、尊重、禮事、供養。』
  作是說已,當復問言:『何故如此像類沙門、婆羅門不應恭敬、尊重、禮事、供養?』汝應答言:『我等眼見色不離欲、不離愛、不離渴、不離念,內心不寂靜;耳……鼻……舌……身……意、法亦復如是,彼沙門、婆羅門眼見色,亦不離貪、不離欲、不離愛、不離渴、不離念,內心不寂靜,行非法行、踈澁行;耳……鼻……舌……身……意、法亦復如是,我於斯等求其差別,不見差別之行,是故,我於斯等像類沙門、婆羅門不應恭敬、尊重、禮事、供養。』
  若復問言:『何等像類沙門、婆羅門所應恭敬、尊重、禮事、供養?』汝應答言:『若彼眼見色,離貪、離欲、離愛、離渴、離念,內心寂靜,不行非法行,行等行、不[行]踈澁行;耳……鼻……舌……身……意、法亦復如是,如是像類沙門、婆羅門所應恭敬、尊重、禮事、供養。』
  若復問言:『何故於此像類沙門、婆羅門恭敬、尊重、禮事、供養?』汝應答言:『我等眼見色不離貪、不離欲、不離愛、不離渴、不離念,內心不寂靜,行非法行,行踈澁行;耳……鼻……舌……身……意、法亦復如是,斯等像類沙門、婆羅門離貪、離欲、離渴、離念,內心寂靜,行如法行,不行踈澁行;耳……鼻……舌……身……意、法亦復如是,我等於彼求其差別,見差別故,於彼像類沙門、婆羅門所應恭敬、尊重、禮事、供養。』
  如是說已,若復問言:『彼沙門、婆羅門有何{門}[行]、有何形貌、有何相,汝等知是沙門、婆羅門離貪、向調伏貪;離恚、向調伏恚;離癡、向調伏癡?』汝應答言:『我見彼沙門、婆羅門有如是像類:在空閑處,林中、樹下,卑床、草蓐,修行遠離,離諸女人,近樂獨人同禪思者,若於彼處無眼見色可生樂著,無耳、聲,鼻、香,舌、味,身、觸可生樂著,若彼沙門、婆羅門,有如是行,如是形貌,如是相,令我等知是沙門、婆羅門離貪、向調伏貪;離恚、向調伏恚;離癡、向調伏癡。』」
  時,諸沙門、婆羅門、長者白佛言:
  「奇哉!世尊!不自譽,不毀他,正說其義,各各自於諸入處,分別染污、清淨,廣說緣起,如如來等正覺說。
  譬如:士夫溺者能救,閉者能開,迷者示路,闇處然燈,世尊亦復如是,不自譽,不毀他,正說其義,……乃至如如來、應、等正覺說。」
  爾時,頻頭城婆羅門、長者聞佛所說,歡喜作禮而去。

中部150經/頻頭城經(六處品)(莊春江譯)
  我聽到這樣
  有一次世尊與大比丘僧團一起在憍薩羅國進行遊行,抵達名叫頻頭城的憍薩羅婆羅門村落。
  頻頭城的婆羅門屋主們聽聞:
  「先生!釋迦人之子、從釋迦族出家的沙門喬達摩,與大比丘僧團一起在憍薩羅國進行遊行,已到達頻頭城,又,那位喬達摩尊師有這樣的好名聲被傳播著:『像這樣,那位世尊是阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀、世尊。』他以證智自作證後,為這包括天、魔、梵的世界;包括沙門、婆羅門的世代;包括諸天、人宣說,他教導開頭是善、中間是善、完結是善;意義正確辭句正確的法,他宣說唯獨圓滿、遍清淨的梵行,見到像那樣的阿羅漢,那就好了!」
  那時,頻頭城的婆羅門屋主們去見世尊。抵達後,一些向世尊問訊,接著在一旁坐下;一些與世尊互相歡迎,歡迎與寒暄後,在一旁坐下;一些向世尊合掌鞠躬後,在一旁坐下;一些在世尊面前報出姓名後,在一旁坐下;一些默默地在一旁坐下。在一旁坐好後,世尊對那些頻頭城的婆羅門屋主們這麼說:(434)
  「屋主們!如果其他外道遊行者們這麼問你們:『屋主們!哪一類沙門、婆羅門不應該被恭敬、不應該被尊重、不應該被尊敬、不應該被供養?』屋主們!你們被這樣問,應該這麼回答那些其他外道遊行者:『凡那些沙門、婆羅門在能被眼識知的色上未離貪、未離瞋、未離癡;自身內心不寂靜;以身、語、意,時而正時而不正地實行,像這樣的沙門、婆羅門不應該被恭敬、不應該被尊重、不應該被尊敬、不應該被供養,那是什麼原因呢?因為,我們也在能被眼識知的色上未離貪、未離瞋、未離癡;自身內心不寂靜;以身、語、意,時而正時而不正地實行,我們確實未見他們的更高正行,因此,尊師們!那些沙門、婆羅門不應該被恭敬、不應該被尊重、不應該被尊敬、不應該被供養。
  凡那些沙門、婆羅門在能被耳識知的聲音上……在能被鼻識知的氣味上……在能被舌識知的味道上……在能被身識知的所觸上……在能被意識知的法上未離貪、未離瞋、未離癡;自身內心不寂靜;以身、語、意,時而正時而不正地實行,像這樣的沙門、婆羅門不應該被恭敬、不應該被尊重、不應該被尊敬、不應該被供養,那是什麼原因呢?因為,我們也在能被意識知的法上未離貪、未離瞋、未離癡;自身內心不寂靜;以身、語、意,時而正時而不正地實行,我們確實未見他們的更高正行,因此,尊師們!那些沙門、婆羅門不應該被恭敬、不應該被尊重、不應該被尊敬、不應該被供養。』屋主們!你們被這樣問,應該這麼回答那些其他外道遊行者。(435)
  又,屋主們!如果其他外道遊行者們這麼問你們:『屋主們!哪一類沙門、婆羅門應該被恭敬、應該被尊重、應該被尊敬、應該被供養?』屋主們!你們被這樣問,應該這麼回答那些其他外道遊行者:『凡那些沙門、婆羅門在能被眼識知的色上已離貪、已離瞋、已離癡;自身內心寂靜;以身、語、意而行正行,像這樣的沙門、婆羅門應該被恭敬、應該被尊重、應該被尊敬、應該被供養,那是什麼原因呢?因為,我們在能被眼識知的色上未離貪、未離瞋、未離癡;自身內心不寂靜;以身、語、意,時而正時而不正地實行,我們確實見到他們的更高正行,因此,尊師們!那些沙門、婆羅門應該被恭敬、應該被尊重、應該被尊敬、應該被供養。
  凡那些沙門、婆羅門在能被耳識知的聲音上……在能被鼻識知的氣味上……在能被舌識知的味道上……在能被身識知的所觸上……在能被意識知的法上已離貪、已離瞋、已離癡;自身內心寂靜;以身、語、意而行正行,像這樣的沙門、婆羅門應該被恭敬、應該被尊重、應該被尊敬、應該被供養,那是什麼原因呢?因為,我們在能被意識知的法上未離貪、未離瞋、未離癡;自身內心不寂靜;以身、語、意,時而正時而不正地實行,我們確實見到他們的更高正行,因此,尊師們!那些沙門、婆羅門應該被恭敬、應該被尊重、應該被尊敬、應該被供養。』屋主們!你們被這樣問,應該這麼回答那些其他外道遊行者。(436)
  又,屋主們!如果其他外道遊行者們這麼問你們:『那麼,對尊者來說,以什麼理由、什麼類比,因此你們這麼說尊者們:「那些尊者確實已離貪,或已依調伏貪而行;已離瞋,或已依調伏瞋而行;已離癡,或已依調伏癡而行。」呢?』屋主們!你們被這樣問,應該這麼回答那些其他外道遊行者:『因為,那些尊者們在林野、荒林、邊地住處中這樣受用,而在那裡,沒有像那樣能被眼識知的色見了後能歡樂的;沒有像那樣能被耳識知的聲音聽了後能歡樂的;沒有像那樣能被鼻識知的氣味聞了後能歡樂的;沒有像那樣能被舌識知的味道嚐了後能歡樂的;沒有像那樣能被身體識知的所觸接觸後能歡樂的,朋友!以這些理由、這些類比,因此我們這麼說:「那些尊者確實已離貪,或已依調伏貪而行;已離瞋,或已依調伏瞋而行;已離癡,或已依調伏癡而行。」』屋主們!你們被這樣問,應該這麼回答那些其他外道遊行者。」
  當這麼說時,頻頭城的婆羅門屋主們對世尊這麼說:
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被喬達摩尊師以種種法門說明。我們歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我們為優婆塞,從今天起終生歸依。」(437)
  頻頭城經第八終了。

巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.150/(8) Nagaravindeyyasuttaṃ
   434. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nagaravindaṃ nāma kosalānaṃ brāhmaṇānaṃ gāmo tadavasari. Assosuṃ kho nagaravindeyyakā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ nagaravindaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.
   Atha kho nagaravindeyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho nagaravindeyyake brāhmaṇagahapatike bhagavā etadavoca–
   435. “Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ– ‘kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha– ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṃ kissa hetu? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu… kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṃ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.
   436. “Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ– ‘kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha– ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṃ kissa hetu? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu… kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṃ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.
   437. “Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ– ‘ke panāyasmantānaṃ ākārā, ke anvayā, yena tumhe āyasmanto evaṃ vadetha? Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha– ‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti. Natthi kho pana tattha tathārūpā cakkhuviññeyyā rūpā ye disvā disvā abhirameyyuṃ, natthi kho pana tattha tathārūpā sotaviññeyyā saddā ye sutvā sutvā abhirameyyuṃ, natthi kho pana tattha tathārūpā ghānaviññeyyā gandhā ye ghāyitvā ghāyitvā abhirameyyuṃ natthi kho pana tattha tathārūpā jivhāviññeyyā rasā ye sāyitvā sāyitvā abhirameyyuṃ, natthi kho pana tattha tathārūpā kāyaviññeyyā phoṭṭhabbā ye phusitvā phusitvā abhirameyyuṃ. Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṃ evaṃ vadema– addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
   Evaṃ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.
   Nagaravindeyyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
南北傳經文比對(莊春江作):
  「有何行、有何形貌、有何相」,南傳作「以什麼理由、什麼類比」(ke… ākārā, ke anvayā),參看MA.186/MN.47「有何行、有何智」。
  「受用」(paṭisevanti,另譯為「使用、從事、承受」),智髻比丘長老英譯為「依靠」(resort to)。