相应部16相应1经到3经 (因缘相应/因缘篇/修多罗)

迦叶相应

1. 知足经

佛陀在舍卫城住……"比丘们，迦叶对任何衣服都知足，并且赞叹对任何衣服的知足；他不会因为衣服而做不适当的寻求；得不到衣服时不感到忧虑；得到衣服时不贪著、不执着、不沉迷，能见到过患，具有出离的智慧来受用。"

"比丘们，迦叶对任何托钵食物都知足，并且赞叹对任何托钵食物的知足；他不会因为托钵食物而做不适当的寻求；得不到托钵食物时不感到忧虑；得到托钵食物时不贪著、不执着、不沉迷，能见到过患，具有出离的智慧来受用。"

"比丘们，迦叶对任何住所都知足，并且赞叹对任何住所的知足；他不会因为住所而做不适当的寻求；得不到住所时不感到忧虑；得到住所时不贪著、不执着、不沉迷，能见到过患，具有出离的智慧来受用。"

"比丘们，迦叶对任何疾病相关的药物和器具都知足，并且赞叹对任何疾病相关药物和器具的知足；他不会因为疾病相关的药物和器具而做不适当的寻求；得不到疾病相关的药物和器具时不感到忧虑；得到疾病相关的药物和器具时不贪著、不执着、不沉迷，能见到过患，具有出离的智慧来受用。"

"因此，比丘们，你们应当如此学习——'我们将对任何衣服都知足，并且赞叹对任何衣服的知足；我们不会因为衣服而做不适当的寻求；得不到衣服时不感到忧虑；得到衣服时不贪著、不执着、不沉迷，能见到过患，具有出离的智慧来受用。'"（这就是所有应做的）

"'我们将对任何托钵食物都知足，并且赞叹对任何托钵食物的知足；我们不会因为托钵食物而做不适当的寻求；得不到托钵食物时不感到忧虑；得到托钵食物时不贪著、不执着、不沉迷，能见到过患，具有出离的智慧来受用。'"

"'我们将对任何住所都知足，并且赞叹对任何住所的知足；我们不会因为住所而做不适当的寻求；得不到住所时不感到忧虑；得到住所时不贪著、不执着、不沉迷，能见到过患，具有出离的智慧来受用。'"

"'我们将对任何疾病相关的药物和器具都知足，并且赞叹对任何疾病相关药物和器具的知足；我们不会因为疾病相关的药物和器具而做不适当的寻求；得不到疾病相关的药物和器具时不感到忧虑；得到疾病相关的药物和器具时不贪著、不执着、不沉迷，能见到过患，具有出离的智慧来受用。'比丘们，你们应当如此学习。我将以迦叶来教导你们，或者以与迦叶相似的人来教导你们，在接受教导后，你们应当如此实践。"第一经。

2. 无愧经

我闻如是——一时，大迦叶尊者和舍利弗尊者住在波罗奈城的鹿野苑。傍晚时分，舍利弗尊者从独处中出来，前往大迦叶尊者那里；见到大迦叶尊者后，二人寒暄问候。寒暄完毕后，舍利弗尊者坐在一旁。坐下后，舍利弗尊者对大迦叶尊者说：“朋友迦叶，据说无愧、不精进者不能证悟、不能涅槃、不能获得无上安稳；而精进、有愧者能够证悟、能够涅槃、能够获得无上安稳。”

“那么，朋友，什么样的人是不精进、无愧的？又什么样的人是精进、有愧的？”“在这里，朋友，若比丘说‘我未曾产生的恶法正在产生，必将导致不善的结果’，他就不会精进；若他说‘我已产生的恶法尚未消除，必将导致不善的结果’，他也不会精进；若他说‘我未曾产生的善法正在产生，必将导致不善的结果’，他也不会精进；若他说‘我已产生的善法正在消除，必将导致不善的结果’，他也不会精进。这样，朋友，他就是无愧的。”

“那么，朋友，什么样的人是精进、有愧的？在这里，朋友，若比丘说‘我未曾产生的恶法正在产生，必将导致不善的结果’，他就会精进；若他说‘我已产生的恶法尚未消除，必将导致不善的结果’，他也会精进；若他说‘我未曾产生的善法正在产生，必将导致不善的结果’，他也会精进；若他说‘我已产生的善法正在消除，必将导致不善的结果’，他也会精进。这样，朋友，他就是精进、有愧的。”

3. 月喻经

佛陀在舍卫城住……“比丘们，你们应当像月亮一样，去探访居士的家——收敛身心，保持谦逊，不放肆。就像一个人观察深井、山崖险处或河流险处时会收敛身心一样。”

“迦叶，朋友，像月亮的比丘去探访居士的家，收敛身心，谦逊不放肆。你们认为，什么样的比丘才能去探访居士的家？”“与佛陀相关的法是佛陀所教导的，佛陀是我们的依靠。好极了，朋友，让佛陀来解释这一切。”

然后，佛陀在空中举起手。“就像在空中，手不会停留、不会抓住、不会依附；同样，当一个比丘去探访居士的家时，心中不会停留、不会抓住、不会依附——‘愿他们获得所愿，愿他们行善’；如同自己获得所愿而感到快乐，也希望他人获得所愿而感到快乐；这样的比丘才能去探访居士的家。”

“迦叶，朋友，去探访居士的家时，心中不会停留、不会抓住、不会依附——‘愿他们获得所愿，愿他们行善’；如同自己获得所愿而感到快乐，也希望他人获得所愿而感到快乐。”

“那么，朋友，你认为，什么样的比丘的教法是不清净的，什么样的比丘的教法是清净的？”“与佛陀相关的法是佛陀所教导的，佛陀是我们的依靠。好极了，朋友，让佛陀来解释这一切。” 

“因此，朋友们，听着，认真思考；我将要说。” “是的，尊者。”

“如果有比丘这样思维：‘我希望他们听到我的教法，听后能信受、能实践’，这样的比丘的教法是不清净的。”

“而如果有比丘这样思维：‘这是佛陀所教导的法，清晰可见、无时无刻不在、可亲自体验的法，值得智慧者去体悟’，这样的比丘的教法是清净的。”

“因此，朋友们，你们应当如此学习。或者，我将教导你们，或者你们可以依照迦叶的教导去实践。”

巴利语原版经文

16.(5). Kassapasaṃyuttaṃ

SN.16.1. Santuṭṭhasuttaṃ

　　 144. Sāvatthiyaṃ viharati …pe… “santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī; na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati; laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati”.

　　 “Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati; laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

　　 “Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī; na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na paritassati; laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

　　 “Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena gilānappaccayabhesajja-parikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṃ na paritassati; laddhā ca gilānappaccaya-bhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

　　 “Tasmātiha bhikkhave, evaṃ sikkhitabbaṃ– ‘santuṭṭhā bhavissāma itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādino; na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjissāma; aladdhā ca cīvaraṃ na ca paritassissāma; laddhā ca cīvaraṃ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāma’”. (evaṃ sabbaṃ kātabbaṃ).

　　 “‘Santuṭṭhā bhavissāma itarītarena piṇḍapātena …pe… santuṭṭhā bhavissāma itarītarena senāsanena …pe… santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṃ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṃ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. Paṭhamaṃ.

SN.16.2. Anottappīsuttaṃ

　　 145. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca– “vuccati hidaṃ, āvuso kassapa, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya; ātāpī ca kho ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.

　　 “Kittāvatā nu kho, āvuso, anātāpī hoti anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya; kittāvatā ca panāvuso, ātāpī hoti ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti? “Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘anuppannā me kusalā dhammānuppajjamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti. Evaṃ kho, āvuso, anātāpī hoti”.

　　 “Kathañcāvuso, anottappī hoti? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti na ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti na ottappati, ‘anuppannā me kusalā dhammānuppajjamānā anatthāya saṃvatteyyun’ti na ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti na ottappati. Evaṃ kho, āvuso, anottappī hoti. Evaṃ kho, āvuso, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya.

　　 “Kathañcāvuso, ātāpī hoti? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, anuppannā me kusalā dhammā …pe… ātappaṃ karoti. Evaṃ kho, āvuso, ātāpī hoti.

　　 “Kathañcāvuso, ottappī hoti? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti ottappati, ‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṃvatteyyu’nti ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti ottappati. Evaṃ kho, āvuso, ottappī hoti. Evaṃ kho, āvuso, ātāpī ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. Dutiyaṃ.

SN.16.3. Candūpamasuttaṃ

　　 146. Sāvatthiyaṃ viharati …pe… “candūpamā, bhikkhave, kulāni upasaṅkamatha– apakasseva kāyaṃ, apakassa cittaṃ, niccanavakā kulesu appagabbhā. Seyyathāpi bhikkhave, puriso jarudapānaṃ vā olokeyya pabbatavisamaṃ vā nadīviduggaṃ vā– apakasseva kāyaṃ, apakassa cittaṃ; evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha– apakasseva kāyaṃ, apakassa cittaṃ, niccanavakā kulesu appagabbhā”.

　　 “Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati– apakasseva kāyaṃ, apakassa cittaṃ, niccanavako kulesu appagabbho. Taṃ kiṃ maññatha, bhikkhave, kathaṃrūpo bhikkhu arahati kulāni upasaṅkamitun”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

　　 Atha kho bhagavā ākāse pāṇiṃ cālesi. “Seyyathāpi, bhikkhave, ayaṃ ākāse pāṇi na sajjati na gayhati na bajjhati; evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati– ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano; evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṃ.

　　 “Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati– ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano; evaṃ paresaṃ lābhena attamano hoti sumano.

　　 “Taṃ kiṃ maññatha, bhikkhave, kathaṃrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṃrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Yo hi koci, bhikkhave, bhikkhu evaṃcitto paresaṃ dhammaṃ deseti– ‘aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyun’ti; evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.

　　 “Yo ca kho, bhikkhave, bhikkhu evaṃcitto paresaṃ dhammaṃ deseti– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Aho, vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. Iti dhammasudhammataṃ paṭicca paresaṃ dhammaṃ deseti, kāruññaṃ paṭicca anuddayaṃ paṭicca anukampaṃ upādāya paresaṃ dhammaṃ deseti. Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.

　　 “Kassapo, bhikkhave, evaṃcitto paresaṃ dhammaṃ deseti– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Aho, vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. Iti dhammasudhammataṃ paṭicca paresaṃ dhammaṃ deseti, kāruññaṃ paṭicca anuddayaṃ paṭicca anukampaṃ upādāya paresaṃ dhammaṃ deseti. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. Tatiyaṃ.