經號:   
   (SN.16.11 更新)
相應部16相應11經/衣經(迦葉相應/因緣篇/如來記說)(莊春江譯)[SA.1144]
  有一次尊者大迦葉住在王舍城栗鼠飼養處的竹林中。
  當時,尊者阿難與大比丘僧團一起在南山進行遊行。
  當時,約三十位尊者阿難的共住者(弟子)比丘放棄學後還俗,他們多數是少年之類的。
  那時,尊者阿難在南山如其意地進行遊行後,前往王舍城栗鼠飼養處的竹林,去見尊者大迦葉。抵達後,向尊者大迦葉問訊後,在一旁坐下。尊者大迦葉對在一旁坐下的尊者阿難說這個:
  「阿難學友緣於多少理由,在諸家中三人共食被世尊安立呢?」
  「迦葉大德!緣於三個理由,在諸家中三人共食被世尊安立:為了難羞愧之個人們的折伏、為了美善比丘們的安樂住:願依止黨翼的惡欲求者們不要分裂僧團,以及為了家的憐愍,迦葉大德!緣於這三個理由,在諸家中三人共食被世尊安立。」
  「阿難學友!那麼,那樣的話,為何你與這些不在諸根上守護門的、不在飲食上知適量的、不專修清醒的年輕比丘一起進行遊行呢?看起來像你進行穀物的破壞;看起來像你進行家的破壞,阿難學友!你的群眾破碎,學友!你的新出發者們被瓦解,這位少年仍不知道衡量。」
  「迦葉大德!但在我的頭上已生出白髮,然而,現在我們仍不被從尊者大迦葉少年之語脫離。」
  「阿難學友!因為你像那樣還與這些不在諸根上守護門的、不在飲食上知適量的、不專修清醒的年輕比丘一起進行遊行,看起來像你進行穀物的破壞;看起來像你進行家的破壞,阿難學友!你的群眾破碎,學友!你的新出發者們被瓦解,這位少年仍不知道衡量。」
  胖難陀比丘尼聽聞:
  「聽說毘提訶牟尼阿難被聖大迦葉以少年之語貶抑。」
  那時,不悅意的胖難陀比丘尼使不悅意的話發出:
  「但為何先前為其他外道沙門的聖大迦葉想,聖毘提訶牟尼阿難應該被少年之語貶抑呢?」
  尊者大迦葉聽到胖難陀比丘尼說的這些話。
  那時,尊者大迦葉對尊者阿難說這個:
  「阿難學友!言語確實被胖難陀比丘尼不省察而說,學友!自從我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者,我不證知(不記得)指定其他老師,除了世尊、阿羅漢、遍正覺者外。
  學友!從前,為在家人的我想這個:『居家生活是障礙,是塵垢之路;出家是露地,當住在家中時,這是不容易行一向圓滿、一向遍純淨的磨亮海螺的梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。』
  學友!那個我過些時候自己作布片布料的大衣後,凡世間中的阿羅漢們,指定他們[為師]後,我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。
  當那個我成為這樣旅途中行走的出家者時,在王舍城與那爛陀中間,我看見坐在多子塔廟的世尊。看見後,我想這個:『如果我確實看見老師,我正應該看見世尊;如果我確實看見善逝,我正應該看見世尊;如果我確實看見遍正覺者,我正應該看見世尊。』
  學友!那個我就在那裡以頭落在世尊的腳上後,對世尊說這個:『大德!世尊是我的老師,我是弟子;大德!世尊是我的老師,我是弟子。』
  學友!在這麼說時,世尊對我說這個:『迦葉!對凡這麼具備一切心的弟子,不知者如果就說:「我知道。」不見者如果就說:「我看見。」他的頭會破裂。但,迦葉!我是知者,我就說:「我知道。」我是見者,我就說:「我看見。」
  迦葉!因此,在這裡,應該被你這麼學:「我的慚愧將被強烈地現起在上座、新學、中臘者上。」迦葉!應該被你這麼學。
  迦葉!因此,在這裡,應該被你這麼學:「凡我將聽聞任何一切與善有關的法,對那個作目標後、作意後、全心注意後,我將傾耳聽聞法。」迦葉!應該被你這麼學。
  迦葉!因此,在這裡,應該被你這麼學:「我的悅意俱行的身至念將不捨棄。」迦葉!應該被你這麼學。』
  學友!那時,世尊以這個教誡教誡我後,從座位起來後,離開。學友!我只{有諍}[負債]地吃國家施食七天,在第八天完全智生起。
  學友!那時,世尊離開道路後,去某棵樹下。學友!那時,我將布片布料的大衣摺成四折後,對世尊說這個:『大德!請世尊坐這裡:凡對我會有長久的利益、安樂。』學友!世尊在設置的座位坐下。學友!坐下後,世尊對我說這個:『迦葉!你的這布片布料的大衣是柔軟的。』『大德!請世尊出自憐憫,接受我的布片布料的大衣。』『迦葉!那麼,你將穿我的丟棄布的粗麻布糞掃衣[SN.16.5]?』『大德!我將穿世尊的丟棄布的粗麻布糞掃衣。』學友!那個我給與世尊布片布料的大衣,並且我走上世尊的丟棄布的粗麻布糞掃衣之路。
  學友!凡當正確說它時,應該說『世尊的親生子、從口出生者、法生者、法化作者、法的繼承人、領受丟棄布的粗麻布糞掃衣者』,那是我,當正確說時,應該說『世尊的親生子、從口出生者、法生者、法化作者、法的繼承人、領受丟棄布的粗麻布糞掃衣者』。
  學友!只要我希望,就從離諸欲後,從離諸不善法後,我進入後住於有尋、有伺離而生喜、樂的初禪。
  學友!只要我希望……[SN.16.9](中略)(九次第住處等至與五證智應該那樣細說使之被知道)。
  學友!我以諸的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫慧解脫
  學友!凡會想我的六證智能被覆蓋者,他會想七肘或七肘半的象能被棕櫚葉覆蓋。」
  還有,胖難陀比丘尼從梵行脫落。
SN.16.11. Cīvarasuttaṃ
   154. Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ.
   Tena kho pana samayena āyasmato ānandassa tiṃsamattā saddhivihārino bhikkhū sikkhaṃ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā. Atha kho āyasmā ānando dakkhiṇagirismiṃ yathābhirantaṃ cārikaṃ caritvā yena rājagahaṃ veḷuvanaṃ kalandakanivāpo yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ āyasmā mahākassapo etadavoca– “kati nu kho, āvuso ānanda, atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattan”ti?
   “Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattaṃ– dummaṅkūnaṃ puggalānaṃ niggahāya pesalānaṃ bhikkhūnaṃ phāsuvihārāya, mā pāpicchā pakkhaṃ nissāya saṅghaṃ bhindeyyuṃ, kulānuddayatāya ca. Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattan”ti.
   “Atha kiñcarahi tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi? Sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi. Olujjati kho te, āvuso ānanda, parisā; palujjanti kho te, āvuso, navappāyā. Na vāyaṃ kumārako mattamaññāsī”ti.
   “Api me, bhante kassapa, sirasmiṃ palitāni jātāni. Atha ca pana mayaṃ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti. “Tathā hi pana tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi. Olujjati kho te, āvuso ānanda, parisā; palujjanti kho te, āvuso, navappāyā. Na vāyaṃ kumārako mattamaññāsī”ti.
   Assosi kho thullanandā bhikkhunī– “ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.
   Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṃ nicchāresi– “kiṃ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṃ ānandaṃ vedehamuniṃ kumārakavādena apasādetabbaṃ maññatī”ti! Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṃ vācaṃ bhāsamānāya.
   Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca– “tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā. Yatvāhaṃ, āvuso, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, nābhijānāmi aññaṃ satthāraṃ uddisitā, aññatra tena bhagavatā arahatā sammāsambuddhena. Pubbe me, āvuso, agārikabhūtassa sato etadahosi– ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So khvāhaṃ, āvuso, aparena samayena paṭapilotikānaṃ saṅghāṭiṃ kāretvā ye loke arahanto te uddissa kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.
   So evaṃ pabbajito samāno addhānamaggappaṭipanno addasaṃ bhagavantaṃ antarā ca rājagahaṃ antarā ca nāḷandaṃ bahuputte cetiye nisinnaṃ. Disvāna me etadahosi– ‘satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ; sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ; sammāsambuddhañca vatāhaṃ passeyyaṃ; bhagavantameva passeyyan’ti. So khvāhaṃ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocaṃ– ‘satthā me, bhante, bhagavā, sāvakohamasmi; satthā me, bhante, bhagavā, sāvakohamasmī’ti Evaṃ vutte maṃ, āvuso, bhagavā etadavoca– ‘yo kho, kassapa, evaṃ sabbacetasā samannāgataṃ sāvakaṃ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya. Ahaṃ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmī’ti.
   Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ– ‘tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū’ti. Evañhi te, kassapa, sikkhitabbaṃ.
   Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ– ‘yaṃ kiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī’ti. Evañhi te, kassapa, sikkhitabbaṃ.
   Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ– ‘sātasahagatā ca me kāyagatāsati na vijahissatī’ti. Evañhi te, kassapa, sikkhitabbanti.
   “Atha kho maṃ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi. Sattāhameva khvāhaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñjiṃ”. Aṭṭhamiyā aññā udapādi.
   “Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami. Atha khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ catugguṇaṃ paññapetvā bhagavantaṃ etadavocaṃ– ‘idha, bhante, bhagavā nisīdatu, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti. Nisīdi kho, āvuso, bhagavā paññatte āsane. Nisajja kho maṃ, āvuso, bhagavā etadavoca– ‘mudukā kho tyāyaṃ, kassapa, paṭapilotikānaṃ saṅghāṭī’ti. ‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṃ saṅghāṭiṃ anukampaṃ upādāyā’ti. ‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī’ti. ‘Dhāressāmahaṃ, bhante, bhagavato sāṇāni paṃsukūlāni nibbasanānī’ti. “So khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ. Ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajjiṃ”.
   “Yañhi taṃ, āvuso, sammā vadamāno vadeyya– ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’ti, mamaṃ taṃ sammā vadamāno vadeyya– ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’”ti.
   “Ahaṃ kho, āvuso, yāvadeva ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, āvuso, yāvade ākaṅkhāmi …pe… (navannaṃ anupubbavihārasamāpattinaṃ pañcannañca abhiññānaṃ evaṃ vitthāro veditabbo)
   “Ahaṃ kho, āvuso, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi; sattaratanaṃ vā, āvuso, nāgaṃ aḍḍhaṭṭhamaratanaṃ vā tālapattikāya chādetabbaṃ maññeyya, yo me cha abhiññā chādetabbaṃ maññeyyā”ti.
   Cavittha ca pana thullanandā bhikkhunī brahmacariyamhāti. Ekādasamaṃ.
漢巴經文比對(莊春江作):
  「悅意俱行的身至念」(sātasahagatā ca … kāyagatāsati),菩提比丘長老英譯為「指向身體的深切注意與喜悅結合」(mindfulness directed to the body associated with joy)。按:《顯揚真義》說,「悅意俱行的身至念」指在不淨觀與入出息念中因初禪而與樂相應的身至念(SN.16.11),《吉祥悅意》說,「悅意俱行」指住立第四禪[外]的其它處有樂相應的喜悅俱行,「身至念」指安那般那、四舉止行為有念正知、三十二行相(身分)、四界分別、十不淨、棄屍處碎破作意、在頭髮等上之四色[界]禪(esādīsu cattāri rūpajjhānānīti),在這裡生起念(DN.34)。