經號:   
   (SN.22.80 更新)
相應部22相應80經/托鉢經(蘊相應/蘊篇/修多羅)(莊春江譯)[SA.272, MA.140]
  有一次世尊住在釋迦族的迦毘羅衛城尼拘律園。
  那時,世尊就在某個場合遣離比丘僧團後,午前時穿衣、拿起衣鉢後,為了托鉢進入迦毘羅衛城。
  在迦毘羅衛城為了托鉢行走後,餐後已從施食返回為了白天的住處去大林中。進入大林後,坐在小橡樹下為了白天的住處。
  那時,獨處、獨坐的世尊這樣心的深思生起:
  「比丘僧團被我逐出,在這裡有出家不久的新比丘,最近來到這法、律中,當他們見不到我時,會變異(異心),會變易,猶如當幼小牛隻見不到母親時,會變異,會變易。同樣的,這裡有出家不久的新比丘,最近來到這法、律中,當他們見不到我時,會變異,會變易。猶如當新種子沒得到水時,會變異,會變易。同樣的,這裡有……當他們見不到我時,會變異,會變易。[MN.67, 158段]
  現在讓我資助比丘僧團,就如以前比丘僧團被我資助那樣。」
  那時,梵王娑婆主以心了知世尊心中的深思後,就猶如有力氣的男子伸直彎曲的手臂,或彎曲伸直的手臂,就像這樣在梵天世界消失,出現在世尊的面前。
  那時,梵王娑婆主置(作)上衣到一邊肩膀、向世尊合掌鞠躬後,對世尊說這個:
  「這是這樣,世尊!這是這樣,善逝大德!世尊的比丘僧團被逐出,這裡有出家不久的新比丘,最近來到這法、律中,當他們見不到世尊時,會變異(異心),會變易,猶如當幼小牛隻見不到母親時,會變異,會變易。同樣的,這裡有出家不久的新比丘,最近來到這法、律中,當他們見不到世尊時,會變異,會變易。猶如當新種子沒得到水時,會變異,會變易。同樣的,這裡有出家不久的新比丘,最近來到這法、律中,當他們見不到世尊時,會變異,會變易。
  大德!請世尊接受比丘僧團!大德!請世尊歡迎比丘僧團!現在請世尊資助比丘僧團,就如以前比丘僧團被世尊資助那樣。」
  世尊以沈默狀態同意。
  那時,梵王娑婆主知道世尊同意後,向世尊問訊作右繞後,就在那裡消失。
  那時,世尊傍晚時,從獨坐出來,去尼拘律園。抵達後,在設置的座位坐下。坐下後,世尊造作像那樣的神通作為:如是,那些比丘會以每次一位二位帶著羞恥的容色來見我。那些比丘也以每次一位二位帶著羞恥的容色去見世尊。抵達後,向世尊問訊後,在一旁坐下。世尊對在一旁坐下的那些比丘說這個:
  「比丘們!這是活命方式中的末端,即:托鉢。比丘們!這在世間是詛咒:『托鉢者(乞食者)你手持鉢遊蕩。』
  比丘們!通曉道理的善男子們緣於道理而進入那個與這個[托鉢],既非被國王壓迫的,也非被盜賊壓迫的,也非有負債苦惱的,也非有害怕苦惱的,也非生活所迫的,而是:『我們是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』
  比丘們!而這位這樣出家的善男子,但他是貪婪者、在欲上重貪欲者、有瞋害心者、有憎惡之意向者念已忘失者、不正知者、不得定者、心散亂者、根不控制者。比丘們!猶如火葬場的燃燒木柴:兩端被燃燒的,在中間沾糞的,既不能在村落中當木材的目的,也不能在林野中當木材的目的。比丘們!我說這個人像這樣的譬喻:從在家享樂被錯失,且未使沙門的利益完成。
  比丘們!有三不善尋:欲尋、惡意尋、加害尋。比丘們!而這三不善尋在何處無殘餘地被滅?對住於在四念住中善建立心者,或對修習無相定者。比丘們!到那個程度,這就足以要修習無相定。比丘們!無相定已修習、已多作,有大果、大效益。
  比丘們!有這二種見:有見與無有見
  比丘們!在那裡,有聽聞的聖弟子像這樣深慮:『世間中有任何當執取時我不會有過失的嗎?』
  他這麼知道:『世間中確實沒有任何當執取時我不會有過失的,因為當執取時,我只會執取色,只受……只想……只諸行……當執取時,我只會執取識。對那個我,會是:以取為緣有有(而有存在);以有為緣有生;以生為緣而會有老、死、愁、悲、苦、憂、絕望生成,這樣是這整個苦蘊。』
  比丘們!你們怎麼想它:色是常的,或是無常的?」
  「無常的,大德!」
  「那麼,凡為無常的,那是苦的或樂的?」
  「苦的,大德!」
  「那麼,凡為無常的、苦的、變易法,適合認為它:『這是我的我是這個這是我的真我。』嗎?」
  「大德!這確實不是。」
  「受……想……諸行……識……」……(中略)
  「比丘們!因此,在這裡,這樣看的……他知道:『……不再有此處[輪迴]的狀態。』」
SN.22.80/(8). Piṇḍolyasuttaṃ
   80. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṃ paṇāmetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi.
   Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– “mayā kho bhikkhusaṅgho pabāḷho. Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo, evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo, evameva santettha …pe… tesaṃ mamaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo. Yaṃnūnāhaṃ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṃ bhikkhusaṅghan”ti.
   Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya evameva– brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca– “evametaṃ, bhagavā; evametaṃ, sugata Bhagavato, bhante, bhikkhusaṅgho pabāḷho. Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo, evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo. Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo, evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Yatheva bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṅghan”ti.
   Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmā sahampati bhagavato adhivāsanaṃ viditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
   Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā te bhikkhū (ekadvīhikāya sārajjamānarūpā yenāhaṃ tenupasaṅkameyyuṃ. Tepi bhikkhū ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca–
   “Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. Abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇīti. Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā; api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.
   “Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto. So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati, nāraññe kaṭṭhatthaṃ pharati. Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti.
   “Tayome, bhikkhave, akusalavitakkā– kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti? Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṃ vā samādhiṃ bhāvayato. Yāvañcidaṃ, bhikkhave, alameva animitto samādhi bhāvetuṃ. Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṃso.
   “Dvemā, bhikkhave, diṭṭhiyo– bhavadiṭṭhi ca vibhavadiṭṭhi ca. Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati– ‘atthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assan’ti? So evaṃ pajānāti– ‘natthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assaṃ. Ahañhi rūpaññeva upādiyamāno upādiyeyyaṃ vedanaññeva… saññaññeva… saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṃ. Tassa me assa upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṃ. Evametassa kevalassa dukkhakkhandhassa samudayo assā’”ti.
   “Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ …pe… tasmātiha, bhikkhave, evaṃ passaṃ… nāparaṃ itthattāyāti pajānātī”ti. Aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「不為失命(SA.272)」,南傳作「非生活所迫的」(na ājīvikāpakatā),菩提比丘長老英譯為「也不為掙得生計」(nor to earn a livelihood)。
  「焚尸火𣕊(栝)(SA.272);燒人殘木(MA.140)」,南傳作「火葬場的燃燒木柴」(chavālātaṃ),菩提比丘長老英譯為「從火葬場燒剩的柴」(a brand from a funeral pyre)。
  「不善覺法(SA.272)」,南傳作「不善尋」(akusalavitakkā),菩提比丘長老英譯為「有害的心思」(unwholesome thoughts)。