九、瞿利耶尼經
一七三、如是我聞——一時，世尊住在王舍城（Rājagaha）竹林迦蘭陀園（Veḷuvana Kalandakanivāpa）。那時，名叫瞿利耶尼（Goliyāni）的比丘是林野住者（āraññika）、行為粗疏者（padasamācāra），因某件應作之事來到了僧團之中。在那裡，具壽舍利弗（Sāriputta）就瞿利耶尼比丘[之事]召喚諸比丘：
“賢友們，林野住的比丘來到僧團、住在僧團中時，應當對諸同梵行者有恭敬、有順從。賢友們，若林野住的比丘來到僧團、住在僧團中時對諸同梵行者不恭敬、不順從，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然對諸同梵行者不恭敬、不順從。’——會有人這樣對他說。因此，林野住的比丘來到僧團、住在僧團中時，應當對諸同梵行者有恭敬、有順從。
“賢友們，林野住的比丘來到僧團、住在僧團中時，應當是座位善巧者：‘我將不擠入長老比丘們[之間]而坐，也不以[佔]座位拒斥新比丘。’賢友們，若林野住的比丘來到僧團、住在僧團中時不是座位善巧者，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然不是座位善巧者。’——會有人這樣對他說。因此，林野住的比丘來到僧團、住在僧團中時，應當是座位善巧者。
“賢友們，林野住的比丘來到僧團、住在僧團中時，應當連增上行儀法也了知。賢友們，若林野住的比丘來到僧團、住在僧團中時連增上行儀法也不了知，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然連增上行儀法也不了知。’——會有人這樣對他說。因此，林野住的比丘來到僧團、住在僧團中時，應當連增上行儀法也了知。
“賢友們，林野住的比丘來到僧團、住在僧團中時，不應太早進入村落，不應太晚返回。賢友們，若林野住的比丘來到僧團、住在僧團中時太早進入村落、太晚返回，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然太早進入村落、太晚返回。’——會有人這樣對他說。因此，林野住的比丘來到僧團、住在僧團中時，不應太早進入村落，不應太晚返回。
“賢友們，林野住的比丘來到僧團、住在僧團中時，不應在食前、食後於俗家中游訪。賢友們，若林野住的比丘來到僧團、住在僧團中時在食前、食後於俗家中游訪，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住時，想必多作了非時遊行，那[非時遊行]在他來到僧團時也現起。’——會有人這樣對他說。因此，林野住的比丘來到僧團、住在僧團中時，不應在食前、食後於俗家中游訪。
“賢友們，林野住的比丘來到僧團、住在僧團中時，應當不掉舉、不輕躁。賢友們，若林野住的比丘來到僧團、住在僧團中時掉舉、輕躁，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住時，想必多作了掉舉、輕躁，那[掉舉、輕躁]在他來到僧團時也現起。’——會有人這樣對他說。因此，林野住的比丘來到僧團、住在僧團中時，應當不掉舉、不輕躁。
“賢友們，林野住的比丘來到僧團、住在僧團中時，應當不粗口、語不散亂。賢友們，若林野住的比丘來到僧團、住在僧團中時粗口、語散亂，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然粗口、語散亂。’——會有人這樣對他說。因此，林野住的比丘來到僧團、住在僧團中時，應當不粗口、語不散亂。
“賢友們，林野住的比丘來到僧團、住在僧團中時，應當易受勸、有善友。賢友們，若林野住的比丘來到僧團、住在僧團中時難受勸、有惡友，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然難受勸、有惡友。’——會有人這樣對他說。因此，林野住的比丘來到僧團、住在僧團中時，應當易受勸、有善友。
“賢友們，林野住的比丘應當守護諸根之門。賢友們，若林野住的比丘不守護諸根之門，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然不守護諸根之門。’——會有人這樣對他說。因此，林野住的比丘應當守護諸根之門。
“賢友們，林野住的比丘應當於食知量。賢友們，若林野住者於食不知量，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然於食不知量。’——會有人這樣對他說。因此，林野住的比丘應當於食知量。
“賢友們，林野住的比丘應當勤修警寤。賢友們，若林野住的比丘不勤修警寤，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然不勤修警寤。’——會有人這樣對他說。因此，林野住的比丘應當勤修警寤。
“賢友們，林野住的比丘應當發起精進。賢友們，若林野住的比丘懈怠，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然懈怠。’——會有人這樣對他說。因此，林野住的比丘應當發起精進。
“賢友們，林野住的比丘應當念已現起。賢友們，若林野住的比丘失念，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然失念。’——會有人這樣對他說。因此，林野住的比丘應當念已現起。
“賢友們，林野住的比丘應當得定。賢友們，若林野住的比丘不得定，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然不得定。’——會有人這樣對他說。因此，林野住的比丘應當得定。
“賢友們，林野住的比丘應當有慧。賢友們，若林野住的比丘劣慧，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然劣慧。’——會有人這樣對他說。因此，林野住的比丘應當有慧。
“賢友們，林野住的比丘應當致力於增上法、增上律。賢友們，有人會問林野住的比丘關於增上法、增上律的問題。賢友們，若林野住的比丘被問到關於增上法、增上律的問題時答不上來，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然被問到關於增上法、增上律的問題時答不上來。’——會有人這樣對他說。因此，林野住的比丘應當致力於增上法、增上律。
“賢友們，林野住的比丘應當致力於那些寂靜的解脫——超越諸色而屬無色者。賢友們，有人會問林野住的比丘關於那些寂靜的解脫——超越諸色而屬無色者——的問題。賢友們，若林野住的比丘被問到關於那些寂靜的解脫——超越諸色而屬無色者——的問題時答不上來，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然被問到關於那些寂靜的解脫——超越諸色而屬無色者——的問題時答不上來。’——會有人這樣對他說。因此，林野住的比丘應當致力於那些寂靜的解脫——超越諸色而屬無色者。
“賢友們，林野住的比丘應當致力於上人法。賢友們，有人會問林野住的比丘關於上人法的問題。賢友們，若林野住的比丘被問到關於上人法的問題時答不上來，就會有人對他說：‘這位林野住的具壽獨自在林野中隨意而住，有什麼用呢？這位具壽竟然不知道自己為之出家的那目標。’——會有人這樣對他說。因此，林野住的比丘應當致力於上人法。”
這樣說時，具壽大目犍連（Mahāmoggallāna）對具壽舍利弗這樣說：“舍利弗賢友，這些法是隻有林野住的比丘才應受持而行，還是住在村落邊的[比丘]也[應受持而行]呢？”“目犍連賢友，這些法林野住的比丘尚且應受持而行，何況住在村落邊的[比丘]。”
173. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena goliyāni [gulissāni (sī. pī.), golissāni (syā. kaṃ.)] nāma bhikkhu āraññiko [āraññako (sabbattha)] padasamācāro [padarasamācāro (sī. syā. kaṃ. pī.)] saṅghamajjhe osaṭo hoti kenacideva karaṇīyena. Tatra kho āyasmā sāriputto goliyāniṃ bhikkhuṃ ārabbha bhikkhū āmantesi –
‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti – tassa [appatissotissa (sī. pī.)] bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena.
‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ – ‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti [yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātīti (sī. syā. kaṃ. pī.)] – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ.
‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṃ na jānāti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo [ayaṃ ābhisamācārikatatiyavāro sī. syā. kaṃ. pī. potthakesu na dissati].
‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā [na divā (syā. kaṃ. pī. ka.)] paṭikkamitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṃ pavisati atidivā paṭikkamati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṃ pavisati atidivā paṭikkamatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṃ.
‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjati, tassa bhavanti vattāro. ‘Ayaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ.
‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. ‘Idaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṃ cāpalyaṃ bahulīkataṃ, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena.
‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena.
‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena suvacena [subbacena (sī. ka.)] bhavitabbaṃ kalyāṇamittena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṃ kalyāṇamittena.
‘‘Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṃ.
‘‘Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṃ. Sace, āvuso, āraññiko bhojane amattaññū hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṃ.
‘‘Āraññikenāvuso, bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu jāgariyaṃ ananuyutto hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṃ ananuyutto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ.
‘‘Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṃ.
‘‘Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṃ.
‘‘Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṃ.
‘‘Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṃ.
‘‘Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ abhidhamme abhivinaye pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.
‘‘Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.
‘‘Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ uttari manussadhamme pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṃ na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo’’ti.
Evaṃ vutte, āyasmā mahāmoggallāno [mahāmoggalāno (ka.)] āyasmantaṃ sāriputtaṃ etadavoca – ‘‘āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī’’ti? ‘‘Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā’’ti.
Goliyānisuttaṃ niṭṭhitaṃ navamaṃ.