北傳:雜阿含855經 南傳:相應部55相應40經 關涉主題:其它/四不壞淨的利益 (更新)
雜阿含855經[正聞本1159經/佛光本867經](不壞淨相應/道品誦/修多羅)(莊春江標點)
  如是我聞
  一時住舍衛國祇樹給孤獨園。
  時,有難提優婆塞,來詣佛所,稽首佛足,退坐一面,白佛言:
  「世尊!若聖弟子於此五根一切時不成就者,為放逸,為不放逸?」
  佛告難提:
  「若於此五根一切時不成就者,我說此等為凡夫數;若聖弟子不成就者,為放逸,{為}[非]不放逸。
  難提!若聖弟子於佛不壞淨成就而不上求,不於空閑林中若露地坐,晝夜禪思,精勤修習勝妙出離饒益隨喜,彼不隨喜已歡喜不生;歡喜不生已身不猗息;身不猗息已苦覺則生;苦覺生已心不得定;心不得定者,是聖弟子名為放逸。
  於法、僧不壞淨、聖戒成就亦如是說。
  如是,難提!若聖弟子成就於佛不壞淨,其心不起知足想,於空閑林中樹下、露地晝夜禪思,精勤方便,能起勝妙出離隨喜;隨喜已生歡喜;生歡喜已身猗息;身猗息已覺受樂;覺受樂已心則定;若聖弟子心定者名不放逸。
  法、僧不壞淨、聖戒成就亦如是說。」
  佛說此經已,難提優婆塞聞佛所說,歡喜、隨喜,從座起,禮佛足而去。

相應部55相應40經/釋迦族人難提經(入流相應/大篇/修多羅)(莊春江譯)
  有一次,世尊住在釋迦族人的迦毘羅衛城尼拘律園。
  那時,釋迦族人難提去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,釋迦族人難提對世尊這麼說:
  「大德!當聖弟子完全地、全部地缺乏四入流支時,大德!像那樣的聖弟子是住於放逸者嗎?」
  「難提!凡四入流支完全地、全部地缺乏者,我說他是『在外者;站在凡夫側者』。
  此外,難提!關於聖弟子是住於放逸者與住於不放逸者,你要聽!你要好好作意!我將說了。」
  「是的,大德!」釋迦族人難提回答世尊。
  「難提!怎樣是住於放逸的聖弟子呢?難提!這裡,聖弟子對佛具備不壞淨:『像這樣,那位世尊是……(中略)人天之師、佛陀、世尊。』滿足於那對佛的不壞淨,而不更加努力在白天獨居、在夜間獨坐。當他這樣住於放逸時,則不欣悅;當不欣悅時,則無喜;當無喜時,則無寧靜;當無寧靜時,則住於苦;心苦者,則不入定;當心不得定時,則法不顯現;從法的不顯現,這樣就以住於放逸為名。
  再者,聖弟子具備對法……(中略)對僧團……(中略)具備聖者所愛戒:『無毀壞……(中略)導向定。』滿足於那聖者所愛之戒,而不更加努力在白天獨居、在夜間獨坐。當他這樣住於放逸時,則無欣悅;當無欣悅時,則無喜;當無喜時,則無寧靜;當無寧靜時,則住於苦;心苦者,則不入定;當心不得定時,則法不顯現;從法的不顯現,這樣就以住於放逸為名。難提!這樣是住於放逸的聖弟子。
  難提!怎樣是住於不放逸的聖弟子呢?難提!這裡,聖弟子對佛具備不壞淨:『像這樣,那位世尊是……(中略)人天之師、佛陀、世尊。』不滿足於那對佛的不壞淨,而更加努力在白天獨居、在夜間獨坐。當他這樣住於不放逸時,則欣悅被生;當已歡悅時,則喜被生;當意喜時,則身寧靜身已寧靜者,則感受樂;心樂者,則入定;當心得定時,則法顯現;從法的顯現,這樣就以住於不放逸為名。
  再者,聖弟子具備對法……(中略)對僧團……(中略)具備聖者所愛戒:『無毀壞……(中略)導向定。』不滿足於那聖者所愛之戒,而更加努力在白天獨居、在夜間獨坐。當他這樣住於不放逸時,則欣悅被生;當已歡悅時,則喜被生;當意喜時,則身寧靜;身已寧靜者,則感受樂;心樂者,則入定;當心得定時,則法顯現;從法的顯現,這樣就以住於不放逸為名。難提!這樣是住於不放逸的聖弟子。」
  福德之潤澤品第四,其攝頌
  「潤澤三說,天道二則,
   類似、摩訶男,雨、葛利、難提。」

巴利語經文(台灣嘉義法雨道場流通的word版本)
SN.55.40/(10) Nandiyasakkasuttaṃ
   1036. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo sakko bhagavantaṃ etadavoca– “yasseva nu kho, bhante, ariyasāvakassa cattāri sotāpattiyaṅgāni sabbena sabbaṃ sabbathā sabbaṃ natthi sveva nu kho, bhante, ariyasāvako pamādavihārī”ti.
   “‘Yassa kho, nandiya, cattāri sotāpattiyaṅgāni sabbena sabbaṃ sabbathā sabbaṃ natthi tamahaṃ bāhiro puthujjanapakkhe ṭhito’ti vadāmi. Api ca, nandiya, yathā ariyasāvako pamādavihārī ceva hoti, appamādavihārī ca taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ bhante”ti kho nandiyo sakko bhagavato paccassosi. Bhagavā etadavoca–
   “Kathañca, nandiya, ariyasāvako pamādavihārī hoti? Idha nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti– itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavāti. So tena buddhe aveccappasādena santuṭṭho na uttari vāyamati divā pavivekāya, rattiṃ paṭisallānāya. Tassa evaṃ pamattassa viharato pāmojjaṃ na hoti. Pāmojje asati, pīti na hoti. Pītiyā asati, passaddhi na hoti. Passaddhiyā asati, dukkhaṃ viharati. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhyaṃ gacchati.
   “Puna caparaṃ, nandiya, ariyasāvako dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṃvattanikehi. So tehi ariyakantehi sīlehi santuṭṭho na uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya. Tassa evaṃ pamattassa viharato pāmojjaṃ na hoti. Pāmojje asati, pīti na hoti. Pītiyā asati, passaddhi na hoti. Passaddhiyā asati, dukkhaṃ viharati. Dukkhino cittaṃ na samādhiyati Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhyaṃ gacchati. Evaṃ kho, nandiya, ariyasāvako pamādavihārī hoti.
   “Kathañca, nandiya, ariyasāvako appamādavihārī hoti? Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavāti. So tena buddhe aveccappasādena asantuṭṭho uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya. Tassa evaṃ appamattassa viharato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vediyati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhyaṃ gacchati
   “Puna caparaṃ, nandiya, ariyasāvako dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṃvattanikehi. So tehi ariyakantehi sīlehi asantuṭṭho uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya Tassa evaṃ appamattassa viharato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vediyati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhyaṃ gacchati. Evaṃ kho, nandiya, ariyasāvako appamādavihārī hotī”ti. Dasamaṃ.
   Puññābhisandavaggo catuttho.
   Tassuddānaṃ–
   Abhisandā tayo vuttā, duve devapadāni ca;
   Sabhāgataṃ mahānāmo, vassaṃ kāḷī ca nandiyāti.
南北傳經文比對(莊春江作):