經號:   
   (SN.22.3 更新)
相應部22相應3經/訶梨迪迦尼經(蘊相應/蘊篇/修多羅)(莊春江譯)[SA.551]
  被我這麼聽聞
  有一次尊者大迦旃延住在阿槃提拘拉拉迦拉之斷崖山。
  那時,屋主訶梨迪迦尼去見尊者大迦旃延。抵達後,向尊者大迦旃延問訊後,在一旁坐下。在一旁坐下的屋主訶梨迪迦尼對尊者大迦旃延說這個:
  「大德!在這被世尊說的馬更地亞所問八群[經]中:
  『捨斷家後無住處行者,在村落中牟尼不作諸親密交往,
   從諸欲捨除者、不重視者,不爭論後會與人作談論。』[Ni.47, 850偈]
  大德!對這個被世尊簡要地說的義理,應該怎樣被詳細地看見呢?」
  「屋主!色界是識的家,還有,識有色界貪的繫縛,被稱為『[有]家的行者』;屋主!受界是識的家,還有,識有受界貪的繫縛,被稱為『家的行者』;屋主!想界是識的家,還有,識有想界貪的繫縛,被稱為『家的行者』;屋主!行界是識的家,還有,識有行界貪的繫縛,被稱為『家的行者』,屋主!這樣是家的行者。
  屋主!而怎樣是無家的行者?屋主!在色界上凡意欲,凡貪,凡歡喜,凡渴愛,凡攀住,凡執取,凡心的依處,凡執持,凡煩惱潛在趨勢:這些被如來捨斷,根已被切斷,[如]已斷根的棕櫚樹成為非有為未來不生之物,因此,如來被稱為『無家的行者』。屋主!在受界上……屋主!在想界上……屋主!在行界上……屋主!在識界上凡意欲,凡貪,凡歡喜,凡渴愛,凡攀住,凡執取,凡心的依處,凡執持,凡煩惱潛在趨勢:這些被如來捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物,因此,如來被稱為『無家的行者』。屋主!這樣是無家的行者。
  屋主!而怎樣是[有]住處的行者?屋主!從色相住處的擴散與繫縛,被稱為『住處的行者』;聲音相……(中略)氣味相……味道相……所觸相……從法相住處的擴散與繫縛,被稱為『住處的行者』,屋主!這樣是住處的行者。
  屋主!而怎樣是無住處行者?屋主!從色相住處的擴散與繫縛被如來捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物,因此,如來被稱為『無住處行者』;聲音相……氣味相……味道相……所觸相……屋主!從法相住處的擴散與繫縛被如來捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物,因此,如來被稱為『無住處行者』。屋主!這樣是無住處行者。
  屋主!而怎樣是在村落中生起親密交往者?屋主!這裡,某人住於被諸在家人交際,同歡、同愁:在諸樂者中成為樂者(在他們樂時成為樂者),在諸苦者中成為苦者,以自己在他們生起的應該被作的諸義務中來到結合,屋主!這樣是在村落中生起親密交往者。
  屋主!而怎樣是在村落中不生起親密交往者?屋主!這裡,比丘住於不被諸在家人交際,不同歡、不同愁:不在諸樂者中成為樂者,不在諸苦者中成為苦者,不以自己在他們生起的應該被作的諸義務中來到結合,屋主!這樣是在村落中不生起親密交往者。
  屋主!而怎樣是未從諸欲捨除者?屋主!這裡,某人在諸欲上是未離貪者、未離意欲者、未離情愛者、未離渴望者、未離熱惱者、未離渴愛者,屋主!這樣是未從諸欲捨除者。
  屋主!而怎樣是從諸欲捨除者?屋主!這裡,某人在諸欲上是離貪者、離意欲者、離情愛者、離渴望者、離熱惱者、離渴愛者,屋主!這樣是從諸欲捨除者。
  屋主!而怎樣是重視者?屋主!這裡,某人這麼想:『我未來時會有這樣的色,我未來時會有這樣的受,我未來時會有這樣的想,我未來時會有這樣的行,我未來時會有這樣的識。』屋主!這樣是期盼者。
  屋主!而怎樣是無重視者?屋主!這裡,某人不這麼想:『未來時會有這樣的色,我未來時會有這樣的受,我未來時會有這樣的想,我未來時會有這樣的行,我未來時會有這樣的識。』屋主!這樣是不期盼者。
  屋主!而怎樣是與人作爭論的談論者?屋主!這裡,某人是作這樣的談論者:『你不了知這法、律,我了知這法、律;你了知這法、律什麼!你是邪行者,我是正行者;應該先說的你後說,應該後說的你先說;我的是一致的,你的是不一致的;你長時間熟練的是顛倒的;你已被論破(你的理論已被反駁),請你去救(使脫離)理論;你已被折伏,或請你解開,如果你能夠。』屋主!這樣是與人作爭論的談論者。
  屋主!而怎樣是不與人作爭論的談論者?屋主!這裡,比丘不是作這樣的談論者:『你不了知這法、律……(中略)或請你解開,如果你能夠。』屋主!這樣是不與人作爭論的談論者。
  屋主!像這樣,凡這被世尊在馬更地亞所問八群[經]中說:
  『捨斷家後無住處行者,在村落中牟尼不作諸親密交往,
   從諸欲捨除者、不重視者,不爭論後會與人作談論。』
  屋主!對這個被世尊簡要地說的義理,應該這樣被詳細地看見。」
SN.22.3/(3). Hāliddikānisuttaṃ
   3. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca– “vuttamidaṃ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe–
   “Okaṃ pahāya aniketasārī,
   Gāme akubbaṃ muni santhavāni.
   Kāmehi ritto apurakkharāno,
   Kathaṃ na viggayha janena kayirā”ti.
   “Imassa nu kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
   “Rūpadhātu kho, gahapati, viññāṇassa oko. Rūpadhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Vedanādhātu kho, gahapati, viññāṇassa oko. Vedanādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saññādhātu kho, gahapati, viññāṇassa oko. Saññādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saṅkhāradhātu kho, gahapati, viññāṇassa oko. Saṅkhāradhāturāga-vinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Evaṃ kho, gahapati, okasārī hoti.
   “Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Evaṃ kho, gahapati, anokasārī hoti.
   “Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Saddanimitta …pe… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Evaṃ kho, gahapati, niketasārī hoti.
   “Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Evaṃ kho, gahapati, aniketasārī hoti.
   “Kathañca, gahapati, gāme santhavajāto hoti? Idha, gahapati, ekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme santhavajāto hoti.
   “Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, bhikkhu gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme na santhavajāto hoti.
   “Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatachando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṃ kho, gahapati, kāmehi aritto hoti.
   “Kathañca, gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatachando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho Evaṃ kho, gahapati, kāmehi ritto hoti.
   “Kathañca, gahapati, purakkharāno hoti? Idha, gahapati, ekaccassa evaṃ hoti– ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, gahapati, purakkharāno hoti.
   “Kathañca, gahapati, apurakkharāno hoti? Idha, gahapati, ekaccassa na evaṃ hoti– ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, gahapati, apurakkharāno hoti.
   “Kathañca gahapati, kathaṃ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti– ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi; ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṃ pacchā avaca; pacchā vacanīyaṃ pure avaca. Sahitaṃ me, asahitaṃ te. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.
   “Kathañca gahapati, kathaṃ na viggayha janena kattā hoti? Idha, gahapati, bhikkhu na evarūpiṃ kathaṃ kattā hoti– ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ na viggayha janena kattā hoti.
   “Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe–
   “Okaṃ pahāya aniketasārī, gāme akubbaṃ munisanthavāni.
   Kāmehi ritto apurakkharāno, kathaṃ na viggayha janena kayirā”ti.
   “Imassa kho, gahapati, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Tatiyaṃ.
漢巴經文比對(莊春江作):
  「義品(SA.551)」,南傳作「八群[經]」(aṭṭhakavaggiye),「八群[經]」應為「義品」之原始名稱,參看《原始佛教聖典之集成》p.796。
  「無住處行者」(aniketasārī),菩提比丘長老英譯為「無住所之漫遊者」(one who roams about without abode)。按:「行者」(sārī),另譯為「雲遊者」,《顯揚真義》說,因所緣作的事而(ārammaṇakaraṇavasena)被稱為「有住處的行者」……為何五蘊被稱為「家」,六所緣被稱為「住處」,欲貪(Chandarāgassa)強或弱的狀態[故]……以常住被稱為家(niccanivāsanaṭṭhānagehameva vuccati),庭園等作指定理由(katasaṅketaṭṭhānaṃ)的住處為「住處」。
  「不重視者」(apurakkharāno),菩提比丘長老英譯為「無期待」(without expectations)。按:《顯揚真義》以「在已變成前不作者」(Apurakkharānoti vaṭṭaṃ purato akurumāno)解說。
  「從色相住處的擴散與繫縛」(Rūpanimittaniketavisāravinibandhā),菩提比丘長老英譯為「被擴散與限制在色徵候[組成]之住所」(By diffusion and confinement in the abode [consisting in] the sign of forms)。按:《顯揚真義》說,以污染緣義,色是相(rūpameva kilesānaṃ paccayaṭṭhena nimittaṃ)。污染的擴展性與繫縛性(kilesānaṃ patthaṭabhāvo ca vinibandhanabhāvo)被稱為散逸與繫縛。
  「來到結合」(yogaṃ āpajjati),菩提比丘長老英譯為「捲入」(involves)。按:《顯揚真義》以「來到對他們應該做的義務與自己的結合」(upayogaṃ sayaṃ tesaṃ kiccānaṃ kattabbataṃ āpajjati)解說。