經號:   
   (SN.47.10 更新)
相應部47相應10經/比丘尼住所經(念住相應/大篇/修多羅)(莊春江譯)[SA.615]
  那時,尊者阿難午前時穿衣、拿起衣鉢後,去某個比丘尼的住所。抵達後,在設置的座位坐下。
  那時,眾多比丘尼去見尊者阿難。抵達後,向尊者阿難問訊後,在一旁坐下。在一旁坐下的那些比丘尼對尊者阿難說這個:
  「阿難大德!這裡,眾多在四念住上住於心善建立的比丘尼,依次地認知卓越的特質。」
  「這是這樣,姊妹們!這是這樣,姊妹們!
  姊妹們!凡任何比丘或比丘尼在四念住上住於心善建立者,他的這個能被預期:『他將依次地認知卓越的特質。』」
  那時,尊者阿難對那些比丘尼以法說開示、勸導、鼓勵、使歡喜後,從座位起來後離開。
  那時,尊者阿難在舍衛城為了托鉢行走後,餐後已從施食返回,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!這裡,我午前時穿衣、拿起衣鉢後,去某個比丘尼的住所。抵達後,在設置的座位坐下。那時,眾多比丘尼去見我。抵達後,向我問訊後,在一旁坐下。在一旁坐下的大德!那些比丘尼對我說這個:『阿難大德!這裡,眾多在四念住上住於心善建立的比丘尼,依次地認知卓越的特質。』『這是這樣,姊妹們!這是這樣,姊妹們!
  姊妹們!凡任何比丘或比丘尼在四念住上住於心善建立者,他的這個能被預期:「他將依次地認知卓越的特質。」』」
  「這是這樣,阿難!這是這樣,阿難!阿難!凡任何比丘或比丘尼在四念住上住於心善建立者,他的這個能被預期:『他將依次地認知卓越的特質。』哪四個?
  阿難!這裡,比丘住於在身上隨看著身:熱心的、正知的、有念的,調伏世間中的貪婪、憂後,當他住於在身上隨看著身時,在身上生起身所緣的熱惱,或心的退縮,或心向外散亂,阿難!因為那樣,心就應該被比丘定置在某個能被明淨的相。對那位就定置心在某個能被明淨的相者,欣悅被生起;對喜悅者,被生起;對意喜者,身變得寧靜身已寧靜者感受樂;對有樂者,心入定。他像這樣深慮:『我為了利益定置心,那個利益被我獲得,好了,現在我要撤回。』他就撤回,也不尋思,也不伺察,他知道:『我存在無尋、無伺、自身內有念的,我是樂的。』
  再者,阿難!比丘在諸受上……(中略)在心上……(中略)住於在諸法上隨看著法:熱心的、正知的、有念的,調伏世間中的貪婪、憂後,當他住於在諸法上隨看著法時,在諸法上生起法所緣的熱惱,或心的退縮,或心向外散亂,阿難!因為那樣,心就應該被比丘定置在某個能被明淨的相。對那位就定置心在某個能被明淨的相者,欣悅被生起;對喜悅者喜被生,對意喜者來說身變得寧靜,身已寧靜者感受樂;對有樂者,心入定。他像這樣深慮:『我為了利益定置心,那個利益被我獲得,好了,現在我要撤回。』他就撤回,也不尋思,也不伺察,他知道:『我存在無尋、無伺、自身內有念的,我是樂的。』
  阿難!這樣是定置後的修習
  阿難!而怎樣是無定置後的修習?
  阿難!比丘不定置心在外後,知道:『我的心不定置在外。』那時,知道:『前後無昏昧(昧略)的、解脫的、無定置的。』還有,知道:『我住於在身上隨看著身:熱心的、正知的、有念的,我是樂的。』
  阿難!比丘不定置心在外後,知道:『我的心不定置在外。』那時,知道:『於前後無昏昧的、解脫的、無定置的。』還有,知道:『我住於在諸受上隨看著受:熱心的、正知的、有念的,我是樂的。』
  阿難!比丘不定置心在外後,知道:『我的心不定置在外。』那時,知道:『於前後無昏昧的、解脫的、無定置的。』還有,知道:『我住於在心上隨看著心:熱心的、正知的、有念的,我是樂的。』
  阿難!比丘不定置心在外後,知道:『我的心不定置在外。』那時,知道:『於前後無昏昧的、解脫的、無定置的。』還有,知道:『我住於在諸法上隨看著法:熱心的、正知的、有念的,我是樂的。』
  阿難!這樣是無定置後的修習。
  像這樣,阿難!定置後的修習被我教導,無定置後的修習被我教導。阿難!凡出自憐愍應該被老師、利益者、憐愍者為了弟子作的,那個被我為你們做了。阿難!有這些樹下、這些空屋,阿難!你們要修禪,不要放逸,不要以後成為後悔者,這是我們為你們的教誡。」
  世尊說這個,悅意的尊者阿難歡喜世尊的所說。
  蓭婆巴利品第一,其攝頌
  「蓭婆巴利、念、比丘,薩羅與[不]善聚,
   鷹、猴子、廚師,病、比丘尼住所。」
SN.47.10/(10). Bhikkhunupassayasuttaṃ
   376. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmantaṃ ānandaṃ etadavocuṃ –
   “Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī”ti. “Evametaṃ bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ– ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’”ti.
   Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca–
   “Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, sambahulā bhikkhuniyo yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhante, tā bhikkhuniyo maṃ etadavocuṃ– ‘idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī’ti. Evaṃ vuttāhaṃ, bhante, tā bhikkhuniyo etadavocaṃ– ‘evametaṃ, bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ– uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’”ti.
   “Evametaṃ, ānanda, evametaṃ, ānanda! Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ– ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissati’” .
   “Katamesu catūsu? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati– ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti”.
   “Puna caparaṃ, ānanda, bhikkhu vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. So iti paṭisañcikkhati– ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti. So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti. Evaṃ kho, ānanda, paṇidhāya bhāvanā hoti.
   “Kathañcānanda appaṇidhāya bhāvanā hoti? Bahiddhā ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti. Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti. Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti. Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti. Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Evaṃ kho, ānanda, appaṇidhāya bhāvanā hoti.
   “Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. Yaṃ, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni! Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha! Ayaṃ vo amhākaṃ anusāsanī”ti.
   Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. Dasamaṃ.
   Ambapālivaggo paṭhamo.
   Tassuddānaṃ–
   Ambapāli sato bhikkhu, sālā kusalarāsi ca.
   Sakuṇagdhi makkaṭo sūdo, gilāno bhikkhunupassayoti.
漢巴經文比對(莊春江作):
  「前後無昏昧(昧略)的」(pacchāpure ‘asaṃkhittaṃ),菩提比丘長老英譯為「它前後不被壓縮」(It is unconstricted after and before),並依SN.51.32修四神足「後如前那樣地,前如後那樣地」那樣,解說「前後」指「自始至終」不岔開。