經號:   
   (SN.22.101 更新)
相應部22相應101經/斧頭柄經(蘊相應/蘊篇/修多羅)(莊春江譯)[SA.263]
  起源於舍衛城。
  「比丘們!我說知者、見者有諸的滅盡,非對不知者、不見者。比丘們!而知什麼者、見什麼者有諸漏的滅盡?『像這樣是色,像這樣是色的集起,像這樣是色的滅沒;像這樣是受……像這樣是想……像這樣是諸行……像這樣是識,像這樣是識的集起,像這樣是識的滅沒。』比丘們!這樣知者、這樣見者有諸漏的滅盡。
  比丘們!當比丘住於未實踐修習之實踐時,即使這樣的欲求生起:『啊!願不執取後我的心從諸漏被解脫。』但他的心仍未不執取後從諸被解脫,那是什麼原因?『未自我修習(未修習的狀態)』應該被回答。什麼的未自我修習呢?四念住的未自我修習、四正勤的未自我修習、四神足的未自我修習、五根的未自我修習、五力的未自我修習、七覺支的未自我修習、八支聖道的未自我修習。
  比丘們!猶如八個,或十個,或十二個母雞的蛋,它們是被母雞不正確坐在上面的,不正確孵熱的,不正確孵化的,即使那隻母雞這樣的欲求生起:『啊!願我的雛雞們以足爪尖或以嘴尖啄破蛋殼後,平安地破殼!』但那些雛雞仍不能以足爪尖或以嘴尖啄破蛋殼後,平安地破殼,那是什麼原因?比丘們!因為,像那樣,八個,或十個,或十二個母雞的蛋,它們是被母雞不正確坐在上面的,不正確孵熱的,不正確孵化的。同樣的,比丘們!當比丘住於未實踐修習之實踐時,即使這樣的欲求生起:『啊!願不執取後我的心從諸漏被解脫。』但他的心仍未不執取後從諸被解脫,那是什麼原因?『未自我修習』應該被回答。什麼的未自我修習呢?四念住的未自我修習……(中略)八支聖道的未自我修習。
  比丘們!當比丘住於已實踐修習之實踐時,即使這樣的欲求沒生起:『啊!願不執取後我的心從諸漏被解脫。』但他的心仍不執取後從諸被解脫,那是什麼原因?『已自我修習』應該被回答。什麼的已自我修習呢?四念住的已自我修習、四正勤的已自我修習、四神足的已自我修習、五根的已自我修習、五力的已自我修習、七覺支的已自我修習、八支聖道的已自我修習。
  比丘們!猶如八個,或十個,十二個母雞的蛋,它們是被母雞正確坐在上面的,正確孵熱的,正確孵化的,即使那隻母雞這樣的欲求沒生起:『啊!願我的雛雞們以足爪尖或以嘴尖啄破蛋殼後,平安地破殼!』但那些雛雞仍能以足爪尖或以嘴尖啄破蛋殼後,平安地破殼,那是什麼原因?比丘們!因為,像那樣,八個,或十個,或十二個母雞的蛋,它們是被母雞正確坐在上面的,正確孵熱的,正確孵化的。同樣的,比丘們!當比丘住於已實踐修習之實踐時,即使這樣的欲求沒生起:『啊!願不執取後我的心從諸漏被解脫。』但他的心仍不執取後從諸被解脫,那是什麼原因?『已自我修習』應該被回答。什麼的已自我修習呢?四念住的已自我修習……(中略)八支聖道的已自我修習。
  比丘們!猶如在石匠或石匠徒弟的手斧柄上,諸指痕被看見,拇指痕被看見,但沒有他這樣的智:『啊!我的手斧柄今天有這麼多被滅盡,昨天有這麼多,在其他時有這麼多。』在被滅盡時,就像這樣他有滅盡的智。同樣的,比丘們!當比丘住於已實踐修習之實踐時,即使沒有這樣的智:『啊!我的諸今天有這麼多被滅盡,昨天有這麼多,在其他時有這麼多。』在被滅盡時,就像這樣他有滅盡的智。
  比丘們!猶如當航海船被繫縛的籐索繫縛時,雨季月在水中消耗後,冬天被拉上陸地,被風、陽光影響,被雨雲下大雨的藤索,它們就少困難地止息,成為腐爛。同樣的,比丘們!當比丘住於已實踐修習之實踐時,諸結就少困難地止息,成為腐爛。」[AN.7.71]
SN.22.101/(9). Vāsijaṭasuttaṃ
   101. Sāvatthinidānaṃ “Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti– evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti”.
   “Bhāvanānuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya– ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’ tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ, abhāvitattā catunnaṃ sammappadhānānaṃ, abhāvitattā catunnaṃ iddhipādānaṃ, abhāvitattā pañcannaṃ indriyānaṃ, abhāvitattā pañcannaṃ balānaṃ, abhāvitattā sattannaṃ bojjhaṅgānaṃ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
   “Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya– ‘aho, vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya– ‘aho, vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ …pe… aṭṭhaṅgikassa maggassa.
   “Bhāvanānuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya– ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ, bhāvitattā catunnaṃ sammappadhānānaṃ, bhāvitattā catunnaṃ iddhipādānaṃ, bhāvitattā pañcannaṃ indriyānaṃ, bhāvitattā pañcannaṃ balānaṃ, bhāvitattā sattannaṃ bojjhaṅgānaṃ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
   “Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya– ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya– ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ …pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
   “Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṃ. No ca khvassa evaṃ ñāṇaṃ hoti– ‘ettakaṃ vata me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti. Atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti– ‘ettakaṃ vata me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavantī”ti. Navamaṃ.
漢巴經文比對(莊春江作):