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《中阿含》第９經
- 6. The Blessed One asked ...esteemed by the bhikkhus there, by his companions in the holy life, in this way: ‘!Having few wishes himself, he talks to the bhikkhus on fewness of wishes; "content himself, ...#secluded himself, ...$aloof from society himself, ...%energetic himself, ...&attained to virtue himself, ...'attained to concentration himself, ... )attained to wisdom himself, ...(attained to deliverance himself, ...🔟attained to the knowledge and vision of deliverance himself, ...he is one who advises, informs, instructs, urges, rouses, and encourages his companions in the holy life’? 講 義 02 ⾴頁
- 7. ⽣生地諸⽐比丘⽩白⽈曰 世尊！尊者滿慈⼦子於彼⽣生地，為諸⽐比丘所共 稱譽：!⾃自少欲、"知⾜足，稱說少欲、知⾜足 ；⋯⋯(⾃自勸發渴仰，成就歡喜，稱說勸發 渴仰，成就歡喜。 Venerable sir, the venerable Punna Mantaniputta is so esteemed in the [Blessed One’s] native land by the bhikkhus there, by his companions in the holy life. 講 義 02 ⾴頁
- 8. 舍梨⼦子欲與滿慈⼦子共聚 是時，尊者舍梨⼦子在眾中坐，尊者舍梨⼦子作如是念：世 尊如事問彼⽣生地諸⽐比丘輩，⽣生地諸⽐比丘極⼤大稱譽賢者滿 慈⼦子：!⾃自少⋯⋯(⾃自勸發渴仰，成就歡喜，稱說勸發 渴仰，成就歡喜。尊者舍梨⼦子復作是念：何時當得與賢 者滿慈⼦子共聚集會，問其少義？彼或能聽我之所問。 It is a gain for the venerable Punna Mantaniputta, it is a great gain for him that his wise companions in the holy life praise him point by point in the Teacher’s presence. Perhaps sometime or other we might meet the venerable Punna Mantaniputta and have some conversation with him. 講 義 02 ⾴頁
- 14. 舍梨⼦子往詣滿慈⼦子所 尊者舍梨⼦子則於晡時從燕坐起，往詣尊者 滿慈⼦子所，共相問訊，卻坐⼀一⾯面，則問尊 者滿慈⼦子⽈曰：「賢者！從沙⾨門瞿曇修梵⾏行 耶？」 答⽈曰：「如是。」 巴利版本："Is the holy life lived under our Blessed One, friend?" -- "Yes, friend." 講 義 04 ⾴頁
- 16. 三學、七清浄與⼗十六觀智（4-1） 三學 七清浄 ⼗十六觀智 略述 戒 1.戒浄 定 2.⼼心浄 慧 3.⾒見浄 1.名⾊色識別智 藴、處、界、根 4.疑蓋淨 (度疑) 2.緣攝受智 諦、緣起
- 17. 三學、七清浄與⼗十六觀智（4-2） 三學 七清浄 ⼗十六觀智 略述 慧 5.道⾮非道知 ⾒見浄 3.思惟智 無常、苦、無我 6.道跡知⾒見 浄（⾏行道智 ⾒見清浄） 4.⽣生滅隨觀智 觀照名、⾊色法的 ⽣生滅。（無常） 5.壞滅隨觀智 覺知名、⾊色法的 壞滅。（無常） 6.怖畏現起智 ⽣生起對諸⾏行的怖 畏。（苦）
- 18. 三學、七清浄與⼗十六觀智（4-3） 三學 七清浄 ⼗十六觀智 略述 慧 6.道跡知⾒見 浄（⾏行道智 ⾒見清浄） 7.過患隨觀智 觀照諸⾏行的過患與 危厄。（苦） 8.厭離隨觀智 對諸⾏行法的厭離。 （三相） 9.欲解脫智 欲解脫出離⼀一切 ⾏行。（三相） 10.審察隨觀智 審察前⾯面六智，也 是三相思惟智。 11.⾏行捨智 舍離諸⾏行的智。
- 19. 三學、七清浄與⼗十六觀智（4-4） 三學 七清浄 ⼗十六觀智 略述 慧 6.道跡知⾒見 浄（⾏行道智 ⾒見清浄） 12.隨順智 隨順前⼋八智及後 ⾯面的37菩提分法 13.種姓智 超越凡夫種姓的 智。 7.道跡斷智 浄（智⾒見清 浄） 14.道智 四種聖⼈人的道智。 15.果智 四種聖⼈人的果智。 16.思惟反照智 審察剩余的煩惱， 以擇法斷除之。
- 20. 為「無餘涅槃」隨佛修行 ⼜又復問⽈曰：「我向問賢者從沙⾨門瞿曇修梵⾏行耶？ 則⾔言如是。今問賢者以!戒淨故從沙⾨門瞿曇修 梵⾏行耶？便⾔言不也。以"⼼心淨故、以#⾒見淨 故、以$疑蓋淨故、以%道⾮非道知⾒見淨故、以 &道跡知⾒見淨故、以'道跡斷智淨故，從沙⾨門 瞿曇修梵⾏行耶？便⾔言不也。然以何義，從沙⾨門 瞿曇修梵⾏行耶？」 答⽈曰：「賢者！以無餘涅槃故。」(for the sake of final Nibbāna without clinging) 講 義 06 ⾴頁
- 22. 舍梨⼦子問明成就無餘涅槃之法 ⼜又復問⽈曰：「我向問仁，云何賢者以戒淨 故，沙⾨門瞿曇施設無餘涅槃耶？賢者⾔言不。 以⼼心淨故、以⾒見淨故、以疑蓋淨故、以道⾮非 道知⾒見淨故、以道跡知⾒見淨故、以道跡斷智 淨故，沙⾨門瞿曇施設無餘涅槃耶？賢者⾔言 不。 賢者所說為是何義？云何得知？」(...how should the meaning of these statements be regarded?) 講 義 07 | 08 ⾴頁
- 29. 依「七清淨」輾轉成就「無餘涅槃」 如是，賢者！拘薩羅⺩王波斯匿答對羣⾂臣所問如是。 如是，賢者！!以戒淨故，得⼼心淨；⋯⋯'以道跡 斷智淨故，世尊施設無餘涅槃。 15. “So too, friend, purification of virtue is for the sake of reaching purification of mind; ...purification by knowledge and vision is for the sake of reaching final Nibbana without clinging. It is for the sake of final Nibbana without clinging that the holy life is lived under the Blessed One. 講 義 10 ⾴頁
- 31. 舍梨⼦子讚滿慈⼦子能解甚深義（2-1） 尊者舍梨⼦子歎⽈曰：「善哉！善哉！賢者滿慈⼦子！為 如來弟⼦子，!所作智辯聰明決定，"安隱無畏，# 成就調御，$逮⼤大辯才，%得⽢甘露幢，&於⽢甘露界 ⾃自作證成就遊，'以問賢者甚深義盡能報故。 “It is wonderful, friend, it is marvellous! Each profound question has been answered, point by point, by the venerable Punna Mantaniputta as a learned disciple who understands the Teacher’s Dispensation correctly. 講 義 11 ⾴頁
- 32. 舍梨⼦子讚滿慈⼦子能解甚深義（2-2） 賢者滿慈⼦子！諸梵⾏行⼈人為得⼤大利，得值賢者滿慈⼦子， 隨時往⾒見，隨時禮拜，我今亦得⼤大利，隨時往⾒見，隨 時禮拜。諸梵⾏行⼈人應當縈⾐衣頂上戴賢者滿慈⼦子，為得 ⼤大利，我今亦得⼤大利，隨時往⾒見，隨時禮拜。」 It is a gain for his companions in the holy life, it is a great gain for them that they have the opportunity to see and honour the venerable Punna Mantaniputta. Even if it were by carrying the venerable Punna Mantaniputta about on a cushion on their heads ... 講 義 11 ⾴頁
- 34. 滿慈⼦子讚舍梨⼦子 具智慧且有⼤大辯才（2-1） 尊者滿慈⼦子歎⽈曰：「我今與世尊弟⼦子共論⽽而不 知，第⼆二尊共論⽽而不知，法將共論⽽而不知，轉 法輪復轉弟⼦子共論⽽而不知。若我知尊者舍梨⼦子 者，不能答⼀一句，況復爾所深論。 “Indeed, friend, we did not know that we were talking with the venerable Sariputta, the disciple who is like the Teacher himself. If we had known that this was the venerable Sariputta, we should not have said so much. 講 義 12 ⾴頁
- 36. 歡喜奉⾏行 如是⼆二賢更相稱說，更 相讚善已，歡喜奉⾏行， 卽從座起，各還所⽌止。 Thus it was that these two great beings rejoiced in each other’s good words. 講 義 13 ⾴頁
- 39. 註 解
- 40. 5. The venerable Punna Mantaniputta heard: “The Blessed One has arrived at Savatthi and is living in Jeta’s Grove, Anathapindika’s Park.” Then the venerable Punna Mantaniputta ...set out to wander by stages to Sāvatthi ... encouraged by the Blessed One’s talk on the Dhamma, delighting and rejoicing in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he went to the Blind Men’s Grove for the day’s abiding. 滿慈⼦子知世尊⾄至舍衛國 動⾝身前去請法 BACK 講 義 03 ⾴頁
- 41. 6. Then a certain bhikkhu went to the venerable Sariputta and said to him: “Friend Sariputta, the bhikkhu Punna Mantaniputta of whom you have always spoken highly has just been instructed, urged, roused, and encouraged by the Blessed One with talk on the Dhamma; after delighting and rejoicing in the Blessed One’s words, he rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he has gone to the Blind Men’s Grove for the day’s abiding.” ⼀一⽐比丘告知舍梨⼦子已⾄至安陀林 BACK 講 義 04 ⾴頁
- 42. 安陀林 南傳作「盲者的林園」(andhavanaṃ)，菩提⽐比丘⾧長⽼老 英譯為「盲⼈人男⼦子的樹林」(the Blind Men's Grove)。 過去迦葉佛⼊入滅時，有位名叫Yasodhara的在家弟⼦子， 帶著錢要建塔廟(cetiya)，在該處遭五百位竊賊埋伏弄 瞎，由於Yasodhara是聖弟⼦子，竊賊們⽴立即受業報 (immediate kammic result)⽽而失去光明(straightaway lost their own vision)。他們繼續住在那裡，因此成為 「盲者的林園」。 BACK
- 43. 無⼆二⼈人乞⾷食、⾷食乞的敘述。 7. Then the venerable Sariputta quickly picked up a mat and followed close behind the venerable Punna Mantaniputta, keeping his head in sight. Then the venerable Punna Mantaniputta entered the Blind Men’s Grove and sat down for the day’s abiding at the root of a tree. The venerable Sariputta also entered the Blind Men’s Grove and sat down for the day’s abiding at the root of a tree. BACK 講 義 04 ⾴頁
- 44. 「七清淨」中英對照 BACK 漢譯 英譯 (purification of...) 戒淨 Virtue ⼼心淨 Mind ⾒見淨 View 疑蓋淨 Overcoming doubt 道⾮非道知⾒見淨 What is the path and what is not 道跡知⾒見淨 The way of knowledge and vison 道跡斷智淨 Knowledge and vision
- 45. An ordinary person would have attained final Nibbāna 13. “Friend, if the Blessed One had described purification of virtue as final Nibbana without clinging, he would have described what is still accompanied by clinging as final Nibbana without clinging. ...And if final Nibbana without clinging were to be attained without these states, then an ordinary person would have attained final Nibbana, for an ordinary person is without these states. BACK 講 義 08 ⾴頁
- 46. 沒有⼀一⼀一詢問 只提如何回答群⾂臣之問 Then, when he had come to the inner palace door, his friends and acquaintances, his kinsmen and relatives, would ask him: ‘Sire, did you come from Savatthi to the inner palace door in Saketa by means of this relay chariot?’ How then should King Pasenadi of Kosala answer in order to answer correctly? BACK 講 義 09 | 10 ⾴頁