經號:   
   (SN.47.9 更新)
相應部47相應9經/病經(念住相應/大篇/修多羅)(莊春江譯)
  被我這麼聽聞
  有一次世尊住在毘舍離木瓜樹小村中。在那裡,世尊召喚比丘們:
  「來!比丘們!請你們全部在毘舍離依朋友、依熟人、依友人進入雨季安居,我就在木瓜樹小村這裡進入雨季安居。」
  「是的,大德!」那些比丘回答世尊後,全部在毘舍離依朋友、依熟人、依友人進入雨季安居,世尊就在木瓜樹小村那裡進入雨季安居。
  那時,當世尊已進入雨季安居時,重病生起,激烈的、瀕臨死亡的諸感受轉起。在那裡,世尊具念、正知、不被惱害地忍受。那時,世尊想這個:
  「那對我是不適當的:凡我沒召喚隨侍們、沒通知比丘僧團後應該般涅槃。讓我以活力擋開這個病後,決意壽行後住。」
  那時,世尊以活力擋開那個病後,決意壽行後住。(那時,世尊止息那個病。)
  那時,從病痊癒的世尊從病痊癒不久,從住處出去後,在住處陰影處設置的座位坐下。那時,尊者阿難去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的尊者阿難對世尊說這個:
  「大德!世尊的安樂被我看見;大德!能被世尊忍受被我看見;大德!能被世尊存活被我看見。大德!此外,以世尊的生病,我的身體如變成酒醉的,我的諸方向也不清晰,諸法也不在我心中出現。大德!但我就有某種程度的安心:『世尊將不會就只那樣般涅槃:只要世尊未說出關於僧團的就任何事。』」
  「阿難!但比丘僧團於我期待什麼呢?阿難!不作被內外後我教導法,阿難!如來在法上沒有師傅留一手,阿難!凡確實如果這麼想:『我將照顧比丘僧團。』或『比丘僧團是指定我的。』阿難!他確實應該說出關於僧團的就任何事。阿難!如來不這麼想:『我將照顧比丘僧團。』或『比丘僧團是指定我的。』阿難!那個如來為何將會說出關於僧團的就任何事?阿難!又,我現在是衰老的、年老的、高齡的、老年的、到達老年的:我的八十歲轉起,阿難!猶如老舊貨車以包纏物複合的使之存續。同樣的,阿難!如來的身體看起來像以包纏物複合的使之存續。
  阿難!凡在如來以一切相的不作意、以一些受的滅、進入後住於無相心定時,阿難!那時,如來的身體成為較安樂的。阿難!因此,在這裡,你們要住於以自己為島以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依。
  阿難!而怎樣比丘以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依呢?阿難!這裡,比丘在身上隨看身地住:熱心的、正知的、有念的,調伏世間中的貪婪、憂後;在諸受上……(中略)在心上……(中略)在諸法上隨看法地住:熱心的、正知的、有念的,調伏世間中的貪婪、憂後。阿難!比丘這樣住於以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依。阿難!現在或我死後,凡任何人將住於以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依,阿難!那些比丘將是我的凡任何欲學者最第一的。」[DN.16, 163-165段]
SN.47.9/(9) Gilānasuttaṃ
   375. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati veḷuvagāmake. Tatra kho bhagavā bhikkhū āmantesi– “etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. Idhevāhaṃ veḷuvagāmake vassaṃ upagacchāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchuṃ. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.
   Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi– “na kho me taṃ patirūpaṃ, yohaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. (atha kho bhagavato so ābādho paṭippassambhi).
   Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ, bhante, bhagavato khamanīyaṃ; diṭṭhaṃ, bhante, bhagavato yāpanīyaṃ. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā– ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’”ti.
   “Kiṃ pana dāni, ānanda, bhikkhusaṅgho mayi paccāsīsati? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā. Sa kiṃ, ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati! Etarahi kho panāhaṃ, ānanda, jiṇṇo vuddho mahallako addhagato vayo-anuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ veḷamissakena yāpeti; evameva kho, ānanda, vedhamissakena maññe tathāgatassa kāyo yāpeti.
   “Yasmiṃ ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
   “Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. Navamaṃ.
漢巴經文比對(莊春江作):
  「師傅留一手」(ācariyamuṭṭhi,逐字譯為「師(阿闍梨)+拳;師的握拳」),菩提比丘長老英譯為「老師的封拳」(closed fist of a teacher, SN),Maurice Walshe先生英譯為「老師的拳頭」(teacher's fist, DN)。按:「師的握拳」指:老師教導時有所保留或弟子提問師未回答。
  「方便修治(DA.2)」,南傳作「以包纏物複合的」(veḷamissakena, vedhamissakena, veṭhamissakena, vekhamissakena, veghamissakena),菩提比丘長老依veṭhamissakena英譯為「以一個皮繩組合」(by a combination of straps, SN),Maurice Walshe先生依veghamissakena英譯為「以被皮繩綑住/以被皮繩維持在一起」(by being strapped up/by being held together with straps, DN)。按:《顯揚真義》、《吉祥悅意》都以「柄的繫縛、車輪的繫縛等修復」(bāhabandhacakkabandhādinā paṭisaṅkharaṇena)解說veṭhamissakena,今依veṭhamissakena譯。