中部 012 獅子吼大經
(MN 12 Mahasihanada Sutta)
(The Great Discourse on the Lion's Roar)
對讀


巴利原典
(CSCD)001
146. Evaṃ me sutaṃ - ekaṃ samayaṃ bhagavā vesāliyaṃ viharati bahinagare aparapure vanasaṇḍe. Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. So vesāliyaṃ parisati [parisatiṃ (sī. pī.)] evaṃ [etaṃ (pī. ka.)] vācaṃ bhāsati - “natthi samaṇassa gotamassa uttari [uttariṃ (pī.)] manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.

Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṃ parisati evaṃ vācaṃ bhāsamānassa - “natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.

Atha kho āyasmā sāriputto vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca - “sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati - "natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”'ti.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
146.
1. Thus have I heard. On one occasion the Blessed One was living at Vesali in the grove outside the city to the west.

2. Now on that occasion Sunakkhatta, son of the Licchavis, had recently left this Dhamma and Discipline. [005] He was making this statement before the Vesali assembly: "The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. [006] The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him, and when he teaches the Dhamma to anyone, it leads him when he practices it to the complete destruction of suffering." [007]

3. Then, when it was morning, the Venerable Sariputta dressed, and taking his bowl and outer robe, went into Vesali for alms. Then he heard Sunakkhatta, son of the Licchavis, making this statement before the Vesali assembly. When he had wandered for alms in Vesali and had returned from his almsround, after his meal he went to the Blessed One, and after paying homage to him, he sat down at one side and told the Blessed One what Sunakkhatta was saying.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
146.  這是我所聽見的:

  有一次,世尊住在毗舍離城外西面的叢林。

  這時候,善星.離車子離開了法和律,還俗不久。他在毗舍離大眾中這樣說: “雖然喬答摩沙門所宣說的法義能使行踐的人將苦徹底盡除,但喬答摩沙門沒有得到高出常人的法,沒有聖者的知見與修證,他所說的只是出於辯解、分析、個人的聰明。”

  這時候,在上午,舍利弗尊者穿好衣服,拿著大衣和缽入毗舍離化食。他聽到善星.離車子的說話,於是在毗舍離化食完畢,吃過食物後返回來,前往世尊那裏,對世尊作禮,坐在一邊,然後把善星.離車子的說話告訴世尊。

漢譯
(元亨寺版)004
146.  如是我聞。

一時,世尊住毘舍離城西郊之一叢林。爾時,有離車族之子善星,捨此法、律 未久,而於毘舍離城中對眾作如是言:「沙門瞿曇無超越人法、無特殊之最上智見。 沙門瞿曇依推論,推量唯自顯出其法。而其法,是為引導其奉者,真正諸苦之滅而 說。」於是,尊者舍利弗,晨早著衣持缽入毘舍離城行乞。尊者舍利弗聞離車族之子 善星於毘舍離城之眾中作此言--沙門瞿曇無超越人法、無特殊之最上智見。沙門 瞿曇依推論,推量唯自顯出而說法。其法是為引導其遵奉者,真正諸苦之滅而說。

如是,尊者舍利弗於毘舍離城行乞,食後從行乞歸,詣世尊住處。詣已,敬禮 世尊坐於一面。坐於一面之尊者舍利佛白世尊曰:「世尊!離車族之子善星捨此法律 未久,即於毘舍離城之眾中作此言。沙門瞿曇無超越人法、無特殊最上智見。沙門 瞿曇依推論,推量唯示自顯出而說法。其法是為引導其遵奉者,真正諸苦之滅而說。

巴利原典
(CSCD)001
147. “Kodhano heso, sāriputta, sunakkhatto moghapuriso. Kodhā ca panassa esā vācā bhāsitā. "Avaṇṇaṃ bhāsissāmī'ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṃyeva tathāgatassa bhāsati . Vaṇṇo heso, sāriputta, tathāgatassa yo evaṃ vadeyya - "yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā'ti.

“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati - "itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā'ti.

“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati - "itipi so bhagavā anekavihitaṃ iddhividhaṃ paccanubhoti - ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāno gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vattetī'ti.

“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati - "itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti - dibbe ca mānuse ca, ye dūre santike cā'ti.

“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati - "itipi so bhagavā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti - sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti; samohaṃ vā cittaṃ samohaṃ cittanti pajānāti, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānāti; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānāti , vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānāti; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānāti, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānāti; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānāti, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānāti; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānāti; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāti, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātī'ti.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
147.
4. (The Blessed One said:) "Sariputta, the misguided man Sunakkhatta is angry, and his words are spoken out of anger. Thinking to discredit the Tathagata, he actually praises him; [69] for it is a praise of the Tathagata to say of him: 'When he teaches the Dhamma to anyone, it leads him when he practices it to the complete destruction of suffering.'

5. "Sariputta, this misguided man Sunakkhatta will never infer of me according to Dhamma: 'That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.' [008]

6. "And he will never infer of me according to Dhamma: 'That Blessed One enjoys the various kinds of supernormal power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through an enclosure, through a mountain, as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he wields bodily mastery even as far as the Brahma-world.'

7. "And he will never infer of me according to Dhamma: 'With the divine ear element, which is purified and surpasses the human, that Blessed One hears both kinds of sounds, the heavenly and the human, those that are far as well as near.'

8. "And he will never infer of me according to Dhamma: 'That Blessed One encompasses with his own mind the minds of other beings, other persons. He understands a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; he understands a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; he understands a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; he understands a contracted mind as contracted and a distracted mind as distracted; he understands an exalted mind as exalted and an unexalted mind as unexalted; he understands a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; he understands a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; he understands a liberated mind as liberated and an unliberated mind as unliberated.'

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
147.  “舍利弗,善星.離車子是一個忿怒、愚癡的人;出於忿怒,他說出這樣的說話。舍利弗,善星.離車子心想斥責我,但其實就是在讚美如來──他以 ‘法義能使行踐的人將苦徹底盡除’ 來讚美如來。

  “舍利弗,愚癡的善星對我沒有這種慕信:這位世尊是阿羅漢.等正覺.明行具足.善逝.世間解.無上士.調御者.天人師.佛.世尊。

  “舍利弗,愚癡的善星對我沒有這種慕信:這位世尊具有無數的神變,能由一人化身多人,由多人化身一人;能隨意顯現,隨意隱沒;穿越圍欄、牆壁、大山有如穿越空間那樣沒有阻礙;從大地進出有如在水中進出那樣;在水上行走有如走在地上那樣不會沈沒;能盤腿而坐,有如鳥兒那樣飛上天空;手掌能觸摸宏偉的日月;身體能走到梵世間。

  “舍利弗,愚癡的善星對我沒有這種慕信:這位世尊清淨及超於常人的天耳,能聽到天和人兩種聲音,能聽到遠處和近處的聲音。

  “舍利弗,愚癡的善星對我沒有這種慕信:這位世尊能清楚知道其他人、其他眾生的心,有貪欲的心知道是有貪欲的心,沒有貪欲的心知道是沒有貪欲的心;有瞋恚的心知道是有瞋恚的心,沒有瞋恚的心知道是沒有瞋恚的心;有愚癡的心知道是有愚癡的心,沒有愚癡的心知道是沒有愚癡的心;集中的心知道是集中的心,不集中的心知道是不集中的心;廣大的心知道是廣大的心,不廣大的心知道是不廣大的心;高尚的心知道是高尚的心,不高尚的心知道是不高尚的心;有定的心知道是有定的心,沒有定的心知道是沒有定的心;解脫的心知道是解脫的心,不解脫的心知道是不解脫的心。

漢譯
(元亨寺版)004
147.   [世尊乃曰:]「舍利弗!愚人善星,是忿、忿怒而作此語也。舍利弗!彼愚人
(中部經典一‧十二‧師子吼大經‧八九 ~ 九0)
69 善星「為誹謗」,彼愚人善星卻對如來作稱讚也。若彼說:「其法是為引導其遵奉者, 真正諸苦之滅而說。」,彼實對如來之稱讚也。

舍利弗!彼即設:「彼世尊是應供、等正覺者、明行足、善逝、世間解、無上 士、調御丈夫、天人師、覺者、世尊也。」如是,實愚人善星,於我應不成法 028 之類句,又,舍利弗!言:「如是彼世尊證驗種種神通力,即一為多,即多為一;或 顯、或隱;穿牆越壁,越出無礙猶如行于虛空;出沒地中,猶如於水中;行於水上 水不被破壞,猶如行於平地;趺坐於虛空,猶如飛鳥往來;又彼有如是之大威力大 威德,以手掌摸日月,以此身之威力征伏而至梵天界。」愚人善生於予不成為法之 類句。又,舍利弗!即言:「彼世尊以清淨超人之天耳界、聽聞遠近、天、人之而 聲。」彼愚人善星,於予實不成為法之類句。又,舍利弗!「彼世尊知其他之有情, 其他人之心,以知其心,即或貪欲心知為貪欲心、無貪欲心知為無貪欲心,有瞋恚 心、知為有瞋恚心,無瞋恚心、知為無瞋恚心,愚癡之心、知為患癡之心,無患癡 之心、知為無患癡之心,或攝心知為攝心,散心知為散心,高廣心知為高廣心,無 高廣心,知為無高廣心,有上心知為有上心,無上心知為無上心,定心知為定心, 不定心知為不定心,解脫心知為解脫心,不解脫心知為不解脫心。」

巴利原典
(CSCD)001
148. “Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa?

“Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi , sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ - ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe - "amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno'ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ - ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti - "ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā'ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti - "ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā'ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
148.

Ten Powers of a Tathagata

9. "Sariputta, the Tathagata has these ten Tathagata's powers, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma. [009] What are the ten?

10. (1) "Here, the Tathagata understands as it actually is the possible as possible and the impossible as impossible. [010] And that [70] is a Tathagata's power that the Tathagata has, by virtue of which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

11. (2) "Again, the Tathagata understands as it actually is the results of actions undertaken, past, future and present, with possibilities and with causes. That too is a Tathagata's power... [011]

12. (3) "Again, the Tathagata understands as it actually is the ways leading to all destinations. That too is a Tathagata's power... [012]

13. (4) "Again, the Tathagata understands as it actually is the world with its many and different elements. That too is a Tathagata's power... [013]

14. (5) "Again, the Tathagata understands as it actually is how beings have different inclinations. That too is a Tathagata's power... [014]

15. (6) "Again, the Tathagata understands as it actually is the disposition of the faculties of other beings, other persons. That too is a Tathagata's power... [015]

16. (7) "Again, the Tathagata understands as it actually is the defilement, the cleansing and the emergence in regard to the jhanas, liberations, concentrations and attainments. That too is a Tathagata's power... [016]

17. (8) "Again, the Tathagata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: 'There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.' Thus with their aspects and particulars he recollects his manifold past lives. That too is a Tathagata's power...

18. (9) "Again, with the divine eye, which is purified and surpasses the human, the Tathagata sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions thus: 'These worthy beings who were ill-conducted in body, speech and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, [71] after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well-conducted in body, speech and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. That too is a Tathagata's power...

19. (10) "Again, by realizing it for himself with direct knowledge, the Tathagata here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. That too is a Tathagata's power that a Tathagata has, by virtue of which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
148.  “舍利弗,如來有十力。如來具有這十種能力,宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。這十種能力是什麼呢?   “舍利弗,如來如實知什麼是有可能的事,什麼是沒有可能的事。如來因為有這種能力,所以宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。

  “舍利弗,再者,如來如實知業在過去、未來、現在的因果關係。如來因為有這種能力,所以宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。

  “舍利弗,再者,如來如實知所有的修證途徑。如來因為有這種能力,所以宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。

  “舍利弗,再者,如來如實知世間上各種界及它們的分別。如來因為有這種能力,所以宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。

  “舍利弗,再者,如來如實知眾生的各種性向。如來因為有這種能力,所以宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。

  “舍利弗,再者,如來如實知其他人及其他眾生的根器。如來因為有這種能力,所以宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。

  “舍利弗,再者,如來如實知怎樣生起禪定、解脫、正受及什麼是當中的污染和淨化。如來因為有這種能力,所以宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。

  “舍利弗,再者,如來能憶起過去無數生的事情──不論一生、兩生、三生、百生、千生、百千生,不論無數的成劫、無數的壞劫、無數的成壞劫──在那一生之中是什麼姓名,什麼種族,什麼種姓,吃什麼食物,體會什麼苦與樂,壽命有多長,死後又投生到另一生;而在另一生之中又是什麼姓名,什麼種族,什麼種姓,吃什麼食物,體會什麼苦與樂,壽命有多長,死後又再投生到另一生。如來能憶起過去無數生的生活方式和生活細節。如來因為有這種能力,所以宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。

  “舍利弗,再者,如來以清淨及超於常人的天眼,看見眾生怎樣死後再次投生;知道不同的業使眾生在上等或下等、高種姓或低種姓、善趣或惡趣的地方投生──這些眾生由於具有身不善行、口不善行、意不善行,責難聖者,懷有邪見,做出由邪見所驅動的業,因此在身壞命終之後投生在惡趣、地獄之中;那些眾生由於具有身善行、口善行、意善行,稱讚聖者,懷有正見,做出由正見所驅動的業,因此在身壞命終之後投生在善趣、天界之中。如來因為有這種能力,所以宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。

  “舍利弗,再者,如來清除各種漏,現生以無比智來體證無漏、心解脫、慧解脫。如來因為有這種能力,所以宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。

漢譯
(元亨寺版)004
148.  舍利弗!如來有此等如來之十力,具足其力之如來得無上中王之地位,於眾中 作獅子吼、轉梵輪。其十者何耶?舍利弗!於此處,如來如實知道理為道理,非理
70 為非理。舍利弗!如來如實知道理為道理、非理為非理、是如來之如來力也,依其 力如來得無上牛王之地位,於眾中作獅子吼、轉梵輪。復次,舍利弗!如來如實知 過去、未來、現在諸業之報,是從其理由及其原因,舍利弗王如來如實知過去、未 來、現在之因果業報,是從其理由及其原因,是如來之如來力也,依其力如來得無 上牛王之地位,於眾中作獅子吼、轉梵輪。復次,舍利弗!如來如實知導至一切處 之道。舍利弗!如來如實知導至一切處之道。是如來之如來力也,依其力如來得牛 王之地位,于眾中作獅子吼、轉梵輪。復次,舍利弗!如來如實知非一界種種界世 間。舍利弗!如來如實知非一界種種界世間,是如來之如來力也,依其力如來得牛 王之地位,于眾中作獅子吼、轉梵輪。復次,舍利弗!如來如實知有情之種種意樂。 舍利弗!如來如實知有情種種意樂,是如來之如來力也,依其力如來得牛王之地位 ……轉梵輪。復次,舍利弗!如來如實知其他有情上下之根性。舍利弗!如來如實
(中部經典一‧十二‧師子吼大經‧九一 ~ 九二)
知其他有情上下之根性,是如來之如來力也,依其力如來得牛王之地位……轉梵輪。 復次,舍利弗!如來如實知靜慮、解脫、三昧、王受之雜染、清淨、起出。舍利弗! 如來如實知靜慮、解脫、三昧、王受之雜染、清淨、起出,是如來之如來力也,依 其力如來得牛王之地位……轉梵輪。復次,舍利弗!如來憶念種種宿命。即憶念一 生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、 千生、百千生,又種種成劫、種種壞劫、種種成壞劫。於其處予有如是名、如是姓、 如是種族、如是食、如是苦樂之受、如是命終。於其處死、於彼處生,於彼處有如 是名、如是姓、如是種族、如是食、如是苦樂之受、如是命終。於彼處死於此處生 者,如是予憶念一一相,及詳細之狀態,以俱種種宿命。舍利弗!如來之如是憶念 種種宿命,是如來之如來力也,依其力如來得牛王之地位……轉梵輪。復次,舍利 弗!如來以清淨超人之天眼,見有情之生死,知其為卑賤、高貴、美麗、醜陋、幸 福、不幸等,各各而隨其業。即,此等有情身為惡行。口為惡行,意為惡行,誹謗
71 聖者,抱著邪見,持邪見業。彼等身壞命終之後,而生惡生、惡趣、墮處、地獄。 然其他此等之有情身為善行,口為善行,意為善行,不誹謗聖者。抱著正見,正見 招業。彼等身壞命終之後而生善趣、天界,如是以清淨超人之天眼,見有情之生死, 知其為卑賤、高貴、美麗、醜陋、幸福、不幸等,各隨其業。舍利弗!如來以清淨 超人之天眼,見有情之生死,知其卑賤、高貴、美麗、醜陋、幸福、不幸等,各隨 其業,是如來之如來力也,依其力如來得牛王之地位……轉梵輪。復次,舍利弗! 如來漏盡、無漏、住心解脫、慧解脫,於無漏現法自達、自證、成就無上智。舍利 弗!如來漏盡、無漏、住心解脫、慧解脫、於現法自達、自證、成就,是如來之如 來力也,依其力如來得牛王之地位,於眾中作獅子吼、轉梵輪。

巴利原典
(CSCD)001
149. “Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya - "natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya, taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.
英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
149.
20. "The Tathagata has these ten Tathagata's powers, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

21. "Sariputta, when I know and see thus, should anyone say of me: 'The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him' — unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell. [017] Just as a bhikkhu possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
149.  “舍利弗,如來具有這十種能力,宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。舍利弗,我有這樣的知、這樣的見。如果一個人不捨棄 ‘喬答摩沙門沒有得到高出常人的法,沒有聖者的知見與修證,他所說的只是出於辯解、分析、個人的聰明’ 這種說話、這種心、這種見,他一定會下墮地獄之中。

  “舍利弗,我說,做不同的事情會帶來不同的結果。就正如一位具有戒、具有定、具有慧的比丘,會在當下得到究竟智;同樣地,一個不捨棄這種說話、這種心、這種見的人,一定會下墮地獄之中。

漢譯
(元亨寺版)004
149.  舍利弗!此等是如來之如來十力也。具足如是之如來得牛王之地位,於眾中作 獅子吼、轉梵輪。舍利弗!若有人如是知、如是見者,對予如是言:「沙門瞿曇無 超越人法、無特殊之最上智見。沙門瞿曇依推論,推量,唯自顯出而說法。」舍利 弗!如是言:彼不捨棄其語、不捨棄其心、不捨離其見者,恰如持來放置之物,如 是彼[確實迅速],墮於地獄。舍利弗!恰如戒具足、定具足、慧具足之比丘,如於 現法達智、如是,予曰:「不捨棄其語、不捨棄其心,不捨離其見者,恰如持來放 置之物,如是彼[確實迅速]墮地獄。」以說其結果。
(中部經典一‧十二‧師子吼大經‧九三 ~ 九四)

巴利原典
(CSCD)001
150. “Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cattāri?

“"Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā'ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ [etampahaṃ (sī. pī.)], sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“"Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā'ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“"Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā'ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“"Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā'ti . Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī'ti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya - "natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
150.

Four Kinds of Intrepidity

22. "Sariputta, the Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma. What are the four?

23. "Here, I see no ground on which any recluse or brahman or god or Mara or Brahma or anyone at all in the world could, in accordance with the Dhamma, accuse me thus: 'While you claim full enlightenment, you are not fully enlightened in regard to certain things.' [72] And seeing no ground for that, I abide in safety, fearlessness and intrepidity.

24. "I see no ground on which any recluse... or anyone at all could accuse me thus: 'While you claim to have destroyed the taints, these taints are undestroyed by you.' And seeing no ground for that, I abide in safety, fearlessness and intrepidity.

25. "I see no ground on which any recluse... or anyone at all could accuse me thus: 'Those things called obstructions by you are not able to obstruct one who engages in them.' And seeing no ground for that, I abide in safety, fearlessness and intrepidity.

26. "I see no ground on which any recluse... or anyone at all could accuse me thus: 'When you teach the Dhamma to someone, it does not lead him when he practices it to the complete destruction of suffering.' And seeing no ground for that, I abide in safety, fearlessness and intrepidity.

27. "A Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma. [018]

28. "Sariputta, when I know and see thus, should anyone say of me... he will wind up in hell.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
150.  “舍利弗,如來有四無畏。如來具有這四種無畏,宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。這四種無畏是什麼呢?   “舍利弗,如來沒有一處地方可給天、魔、梵、沙門、婆羅門或世間上任何人根據法義來這樣責難: ‘你宣稱是等正覺,但還有一些東西沒有覺悟!’ 舍利弗,我不見有可給人責難的地方,所以得到安穩,得到無懼,得到無畏。

  “舍利弗,如來沒有一處地方可給天、魔、梵、沙門、婆羅門或世間上任何人根據法義來這樣責難: ‘你宣稱清除各種漏,但還有一些漏沒有徹底清除!’ 舍利弗,我不見有可給人責難的地方,所以得到安穩,得到無懼,得到無畏。

  “舍利弗,如來沒有一處地方可給天、魔、梵、沙門、婆羅門或世間上任何人根據法義來這樣責難: ‘你說有一些事情會障礙修行,但人們做那些事情卻沒有障礙修行!’ 舍利弗,我不見有可給人責難的地方,所以得到安穩,得到無懼,得到無畏。

  “舍利弗,如來沒有一處地方可給天、魔、梵、沙門、婆羅門或世間上任何人根據法義來這樣責難: ‘你說的法義不能使行踐的人將苦徹底盡除!’ 舍利弗,我不見有可給人責難的地方,所以得到安穩,得到無懼,得到無畏。

  “舍利弗,如來具有這四種無畏,宣稱是一位領導者,在大眾中作獅子吼、轉梵輪。舍利弗,我有這樣的知、這樣的見。如果一個人不捨棄 ‘喬答摩沙門沒有得到高出常人的法,沒有聖者的知見與修證,他所說的只是出於辯解、分析、個人的聰明’ 這種說話、這種心、這種見,他一定會下墮地獄之中。

  “舍利弗,我說,做不同的事情會帶來不同的結果。就正如一位具有戒、具有定、具有慧的比丘,會在當下得到究竟智;同樣地,一個不捨棄這種說話、這種心、這種見的人,一定會下墮地獄之中。

漢譯
(元亨寺版)004
150.  舍利弗!如來有此等之四無所畏。具足四無所畏如來得牛王之地位,於眾中作 獅子吼……轉梵輪。四者何耶?曰:「汝雖自認為等正覺者,但對此等之法非正覺 者也。」或沙門、或婆羅門、或天、或魔、或梵天、或其他此世,任何人正誹謗,
72 予不認如是之相。舍利弗!予不認如是之相,而得安穩、得無畏、得無所畏而住。 復次[言]:「汝雖認自見漏盡者,但對此等之漏未滅盡。」或沙門……於此世任何 之人,雖正誹謗。予不認如是之相。舍利弗!予不認如是之相,而得安穩、得無畏、 得無所畏而住。又復次若人言:「雖謂障法卻對其耽溺者不能障。」沙門……於此 世任何人雖正誹謗,予不認如是之相。舍利弗!予不認如是之相而得安穩、得無畏、 得無所畏而住。若言:「雖為其目的而說法,卻非引導遵法者真正滅苦。」沙門…… [乃至]……於此世任何人,雖真正誹謗,予不認如是之相。舍利弗!予不認如此 之相而得安穩、得無畏、得無所畏而住。

  舍利弗!此等之四,即如來之無所畏也。具足此等無所畏之如來得牛王之地位, 於眾中作獅子吼,轉梵輪。舍利弗!若有人如是知、如是見,對予言:「沙門瞿曇 於超越人法、無特殊最上智見。沙門瞿曇依推論,推量,唯自顯出而說法。」彼若 不捨棄其語、不捨棄其心,不捨離其見者,恰如持來放置之物,如是彼[確實迅速] 墮落地獄。

巴利原典
(CSCD)001
151. “Aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā [cātummahārājikā (sī. syā. pī.)], tāvatiṃsaparisā, māraparisā, brahmaparisā - imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta , na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya - "natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
151.

The Eight Assemblies

29. "Sariputta, there are these eight assemblies. What are the eight? An assembly of nobles, an assembly of brahmans, an assembly of householders, an assembly of recluses, an assembly of gods of the heaven of the Four Great Kings, an assembly of gods of the heaven of the Thirty-three, an assembly of Mara's retinue, an assembly of Brahmas. Possessing these four kinds of intrepidity, the Tathagata approaches and enters these eight assemblies.

30. "I recall having approached many hundred assemblies of nobles... many hundred assemblies of brahmans... many hundred assemblies of householders... many hundred assemblies of recluses... many hundred assemblies of gods of the heaven of the Four Great Kings... many hundred assemblies of gods of the heaven of the Thirty-three... many hundred assemblies of Mara's retinue... many hundred assemblies of Brahmas. And formerly I had sat with them there and talked with them and held conversations with them, yet I see no ground for thinking that fear or timidity might come upon me there. And seeing no ground for that, I abide in safety, fearlessness and intrepidity. [73]

31. "Sariputta, when I know and see thus, should anyone say of me... he will wind up in hell.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
151.  “舍利弗,有八種大眾。這八種大眾是什麼呢?是剎帝利眾、婆羅門眾、居士眾、沙門眾、四王天眾、三十三天眾、魔羅眾、梵天眾。如來具有四無畏,走進這八種大眾之中。

  “舍利弗,我記得曾經走進數以百計的剎帝利眾中去,和他們一起坐,一起交談,一起說話。舍利弗,在那裏我不見可帶來恐懼、畏怯的地方,所以得到安穩,得到無懼,得到無畏。

  “舍利弗,我記得曾經走進數以百計的婆羅門眾……

  “舍利弗,我記得曾經走進數以百計的居士眾……

  “舍利弗,我記得曾經走進數以百計的沙門眾……

  “舍利弗,我記得曾經走進數以百計的四王天眾……

  “舍利弗,我記得曾經走進數以百計的三十三天眾……

  “舍利弗,我記得曾經走進數以百計的魔羅眾……

  “舍利弗,我記得曾經走進數以百計的梵天眾中去,和他們一起坐,一起交談,一起說話。舍利弗,在那裏我不見可帶來恐懼、畏怯的地方,所以得到安穩,得到無懼,得到無畏。

  “舍利弗,我有這樣的知、這樣的見。如果一個人不捨棄 ‘喬答摩沙門沒有得到高出常人的法,沒有聖者的知見與修證,他所說的只是出於辯解、分析、個人的聰明’ 這種說話、這種心、這種見,他一定會下墮地獄之中。

  “舍利弗,我說,做不同的事情會帶來不同的結果。就正如一位具有戒、具有定、具有慧的比丘,會在當下得到究竟智;同樣地,一個不捨棄這種說話、這種心、這種見的人,一定會下墮地獄之中。

漢譯
(元亨寺版)004
151.  舍利弗!此等有八會。八者何耶?曰:「王族會、婆羅門會、家主會、沙門會、 四天王會、三十三天會、魔會、梵天會也。」此等謂八會。舍利弗!具足彼四無所 畏之如來,近此等八會而入也。舍利弗!予實記憶至幾百之王族會,曾與其共生、 共語、共交換論講之。於其處予起恐畏,予不認如是之相。舍利弗!予不認如是之 相而得安穩、得無畏、得無所畏而住。舍利弗!予記憶至幾百之婆羅門會……乃至 ……家主會……乃至……沙門會……乃至……四天王會……乃至……三十三天會 ……乃至……魔會……乃至……梵天會,與其共生,其語、共交換論講。於其處而 予起恐怖恐畏,予不認如是之相。舍利弗!予不認如是之相,而得安穩、得無畏、
73 得無所畏而住。舍利弗!若有人如是知、如是見,對予言:「沙門瞿曇無超越人法, 無特殊之最上智見。」如是云者,彼不捨棄其語、不捨棄其心、不捨離其見者,恰 如持來放置之物,如是彼[確實迅速]墮落地獄。

巴利原典
(CSCD)001
152. “Catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni, jalābujā yoni, saṃsedajā yoni, opapātikā yoni. Katamā ca, sāriputta, aṇḍajā yoni? Ye kho te, sāriputta, sattā aṇḍakosaṃ abhinibbhijja jāyanti - ayaṃ vuccati, sāriputta, aṇḍajā yoni. Katamā ca, sāriputta, jalābujā yoni? Ye kho te, sāriputta, sattā vatthikosaṃ abhinibbhijja jāyanti - ayaṃ vuccati, sāriputta, jalābujā yoni. Katamā ca, sāriputta, saṃsedajā yoni? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti - ayaṃ vuccati, sāriputta, saṃsedajā yoni. Katamā ca, sāriputta, opapātikā yoni? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā - ayaṃ vuccati, sāriputta, opapātikā yoni. Imā kho, sāriputta, catasso yoniyo.

“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya - "natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
152.

Four Kinds of Generation

32. "Sariputta, there are these four kinds of generation. What are the four? Egg-born generation, womb-born generation, moisture-born generation and spontaneous generation.

33. "What is egg-born generation? There are these beings born by breaking out of the shell of an egg; this is called egg-born generation. What is womb-born generation? There are these beings born by breaking out from the caul; this is called womb-born generation. What is moisture-born generation? There are these beings born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspit, or in a sewer; this is called moisture-born generation. What is spontaneous generation? There are gods and denizens of hell and certain human beings and some beings in the lower worlds; this is called spontaneous generation. These are the four kinds of generation.

34. "Sariputta, when I know and see thus, should anyone say of me... he will wind up in hell.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
152.  “舍利弗,有四生。這四種生是什麼呢?是卵生、胎生、濕生、化生。

  “舍利弗,什麼是卵生呢?眾生從卵之中破殼而生,這就是稱為卵生了。

  “舍利弗,什麼是胎生呢?眾生從母胎之中出生,這就是稱為胎生了。

  “舍利弗,什麼是濕生呢?眾生從腐魚、腐屍、腐壞的食物、池塘、水溝之中出生,這就是稱為濕生了。

  “舍利弗,什麼是化生呢?天、地獄、有些人、有些惡趣是化生的,這就是稱為化生了。

  “舍利弗,這就是四生了。舍利弗,我有這樣的知、這樣的見。如果一個人不捨棄 ‘喬答摩沙門沒有得到高出常人的法,沒有聖者的知見與修證,他所說的只是出於辯解、分析、個人的聰明’ 這種說話、這種心、這種見,他一定會下墮地獄之中。

  “舍利弗,我說,做不同的事情會帶來不同的結果。就正如一位具有戒、具有定、具有慧的比丘,會在當下得到究竟智;同樣地,一個不捨棄這種說話、這種心、這種見的人,一定會下墮地獄之中。

漢譯
(元亨寺版)004
152.  舍利弗!此等有四生。四者何耶?卵生、胎生、濕生、化生也。舍利弗!如何
(中部經典一‧十二‧師子吼大經‧九五 ~ 九六)
是卵生?有情破其卵殼而生,此謂之卵生。如何是胎生?曰:有情破其密處之膜而 生,此謂之胎生。如何是濕生?曰:有情於腐魚、腐屍、腐餅、或於沼澤,於下水 而生,此謂之濕生。如何是化生?曰:諸天與地獄之眾生、或現於人界、或者現於 墮處。此謂之化生。

  舍利弗!此等為四生也。若有人如是知、如是見。對予言:「沙門瞿曇無超越 人法、無特殊之最上智見。云云。」彼不捨棄其語、不捨棄其心、不捨離其見者, 恰如持來放置之物,如是彼[確實迅速]墮地獄。

巴利原典
(CSCD)001
153. “Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Tiracchānayoniñcāhaṃ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṃ, tiracchānayonigāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati tañca pajānāmi. Pettivisayaṃ cāhaṃ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṃ, pettivisayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati tañca pajānāmi. Manusse cāhaṃ, sāriputta, pajānāmi, manussalokagāmiñca maggaṃ , manussalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā manussesu upapajjati tañca pajānāmi. Deve cāhaṃ, sāriputta, pajānāmi, devalokagāmiñca maggaṃ, devalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tañca pajānāmi. Nibbānañcāhaṃ, sāriputta, pajānāmi, nibbānagāmiñca maggaṃ, nibbānagāminiñca paṭipadaṃ; yathā paṭipanno ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.
英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
153.

The Five Destinations and Nibbana — In Brief

35. "Sariputta, there are these five destinations. What are the five? Hell, the animal realm, the realm of ghosts, human beings and gods. [019]

36. (1) "I understand hell, and the path and way leading to hell. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.

(2) "I understand the animal realm, and the path and way leading to the animal realm. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the animal realm.

(3) "I understand the realm of ghosts, and the path and way leading to the realm of ghosts. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the realm of ghosts.

(4) "I understand human beings, and the path and way leading to the human world. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear among human beings.

(5) "I understand the gods, and the path and way leading to the world of the gods. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world.

(6) "I understand Nibbana, and the path and way leading to Nibbana. [74] And I also understand how one who has entered this path will, by realizing it for himself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
153.  “舍利弗,有五趣,這五種趣是什麼呢?是地獄、畜生、餓鬼、人、天。

  “舍利弗,我知道有地獄和通往地獄的途徑,我知道眾生走進這條途徑時,在身壞命終之後會投生在惡趣、地獄之中。

  “舍利弗,我知道有畜生和通往畜生的途徑,我知道眾生走進這條途徑時,在身壞命終之後會投生在畜生之中。

  “舍利弗,我知道有餓鬼和通往餓鬼的途徑,我知道眾生走進這條途徑時,在身壞命終之後會投生在餓鬼之中。

  “舍利弗,我知道有人和通往人世間的途徑,我知道眾生走進這條途徑時,在身壞命終之後會投生在人之中。

  “舍利弗,我知道有天和通往天世間的途徑,我知道眾生走進這條途徑時,在身壞命終之後會投生在善趣、天界之中。

  “舍利弗,我知道有湼槃和通往湼槃的途徑,我知道眾生走進這條途徑時,能清除各種漏,現生以無比智來體證無漏、心解脫、慧解脫。

漢譯
(元亨寺版)004
153.  舍利弗!此等有五趣。五者何耶?謂地獄、畜生、餓鬼、人間、天也。舍利弗! 予知地獄、至地獄之道、至地獄之行路,予知隨其行,身壞命終而生於惡生、惡趣、 墮處、地獄。又,舍利弗!予知畜生、至畜生之道、至畜生之行路,予知其隨行, 身壞命終生於畜生。又,舍利弗!予知餓鬼、至餓鬼之道、至餓鬼之行路,予知隨 其行,身壞命終而生於餓鬼。又,舍利弗!予知人間、至人間之道、至人間之行路,
74 予知隨其行,身壞命終而生人間。又,舍利弗!予如天、至天之道、至天之行路, 予知隨其行,身壞命終而生於善趣天界。又,舍利弗!予知涅槃、至涅槃之道、至 涅槃之行路,予知隨其行,漏盡、無漏、心解脫、慧解脫,於現法自知、自證、自 達而住。

巴利原典
(CSCD)001
154. “Idhāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya - "tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva aṅgārakāsuṃ āgamissatī'ti . Tamenaṃ passeyya aparena samayena tassā aṅgārakāsuyā patitaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ.

“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya - "tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā imaṃyeva gūthakūpaṃ āgamissatī'ti. Tamenaṃ passeyya aparena samayena tasmiṃ gūthakūpe patitaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ.

“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo . Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya - "tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva rukkhaṃ āgamissatī'ti. Tamenaṃ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā dukkhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ.

“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo [saṇḍacchāyo (syā.), santacchāyo (ka.)]. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya - "tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imameva rukkhaṃ āgamissatī'ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā sukhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ.

“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī'ti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya - "tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pāsādaṃ āgamissatī'ti. Tamenaṃ passeyya aparena samayena tasmiṃ pāsāde tasmiṃ kūṭāgāre tasmiṃ pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ.

“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatīti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Avidūre cassā tibbo vanasaṇḍo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya - "tathā bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pokkharaṇiṃ āgamissatī'ti. Tamenaṃ passeyya aparena samayena taṃ pokkharaṇiṃ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambhetvā paccuttaritvā tasmiṃ vanasaṇḍe nisinnaṃ vā nipannaṃ vā, ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi - tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī'ti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Imā kho, sāriputta, pañca gatiyo.

“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya - "natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi "taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
154.

The Five Destinations and Nibbana — In Detail

37. (1) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.' And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation, in an unhappy destination, in perdition, in hell, and is experiencing extremely painful, racking, piercing feelings. Suppose there were a charcoal pit deeper than a man's height full of glowing coals without flame or smoke; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same charcoal pit. Then a man with good sight on seeing him would say: 'This person so behaves, so conducts himself, has taken such a path, that he will come to this same charcoal pit'; and then later on he sees that he has fallen into that charcoal pit and is experiencing extremely painful, racking, piercing feelings. So too, by encompassing mind with mind... piercing feelings.

38. (2) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the animal realm.' And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in the animal realm and is experiencing painful, racking, piercing feelings. Suppose there were a cesspit deeper than a man's height full of filth; and then a man [75] scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same cesspit. Then a man with good sight on seeing him would say: 'This person so behaves... that he will come to this same cesspit'; and then later on he sees that he has fallen into that cesspit and is experiencing painful, racking, piercing feelings. So too, by encompassing mind with mind... piercing feelings.

39. (3) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the realm of ghosts.' And then later on... I see that... he has reappeared in the realm of ghosts and is experiencing much painful feeling. Suppose there were a tree growing on uneven ground with scanty foliage casting a dappled shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: 'This person so behaves... that he will come to this same tree'; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much painful feeling. So too, by encompassing mind with mind... much painful feeling.

40. (4) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear among human beings.' And then later on... I see that... he has reappeared among human beings and is experiencing much pleasant feeling. Suppose there were a tree growing on even ground with thick foliage casting a deep shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: 'This person so behaves... that he will come to this same tree'; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much pleasant feeling. So too, by encompassing mind with mind... much pleasant feeling [76]

41. (5) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a happy destination, in the heavenly world.' And then later on... I see that... he has reappeared in a happy destination, in the heavenly world and is experiencing extremely pleasant feelings. Suppose there were a mansion, and it had an upper chamber plastered within and without, shut off, secured by bars, with shuttered windows, and in it there was a couch spread with rugs, blankets and sheets, with a deerskin coverlet, with a canopy as well as crimson pillows for both (head and feet); and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same mansion. Then a man with good sight on seeing him would say: 'This person so behaves... that he will come to this same mansion'; and later on he sees that he is sitting or lying in that upper chamber in that mansion experiencing extremely pleasant feelings. So too, by encompassing mind with mind... extremely pleasant feelings.

42. (6) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that by realizing it for himself with direct knowledge, he here and now will enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.' And then later on I see that by realizing it for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, and is experiencing extremely pleasant feelings. [020] Suppose there were a pond with clean, agreeable, cool water, transparent, with smooth banks, delightful, and nearby a dense wood; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed towards that same pond. Then a man with good sight on seeing him would say: 'This person so behaves... that he will come to this same pond'; and then later on he sees that he has plunged into the pond, bathed, drunk and relieved all his distress, fatigue and fever and has come out again and is sitting or lying in the wood [77] experiencing extremely pleasant feelings. So too, by encompassing mind with mind... extremely pleasant feelings. These are the five destinations.

43. "Sariputta, when I know and see thus, should anyone say of me: 'The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him' — unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell. Just as a bhikkhu possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
154.    “舍利弗,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,在身壞命終之後將會投生在惡趣、地獄之中。過了一些時候,我以清淨及超於常人的天眼,看見他在身壞命終之後投生在惡趣、地獄之中,領受唯苦無樂、劇烈、刺骨的苦受。

  “舍利弗,就正如有個比人還深的火坑,當中堆滿燃燒著的火炭,沒有火焰、沒有煙;一個受暑熱天氣影響的人,十分疲倦、十分口渴,在一條只通往火坑的道路上行走。另一個有眼睛的人看見這情形之後說: ‘這個人在這條道路行走,走上這條道路的人,將會去到這個火坑。’ 過了一些時候,這人看見他掉進火坑之中,領受唯苦無樂、劇烈、刺骨的苦受。

  “舍利弗,同樣地,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,在身壞命終之後將會投生在惡趣、地獄之中。過了一些時候,我以清淨及超於常人的天眼,看見他在身壞命終之後投生在惡趣、地獄之中,領受唯苦無樂、劇烈、刺骨的苦受。   “舍利弗,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,在身壞命終之後將會投生在畜生之中。過了一些時候,我以清淨及超於常人的天眼,看見他在身壞命終之後投生在畜生之中,領受劇烈、刺骨的苦受。

  “舍利弗,就正如有個比人還深的糞坑,當中堆滿糞便;一個受暑熱天氣影響的人,十分疲倦、十分口渴,在一條只通往糞坑的道路上行走。另一個有眼睛的人看見這情形之後說: ‘這個人在這條道路行走,走上這條道路的人,將會去到這個糞坑。’ 過了一些時候,這人看見他掉進糞坑之中,領受劇烈、刺骨的苦受。

  “舍利弗,同樣地,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,在身壞命終之後將會投生在畜生之中。過了一些時候,我以清淨及超於常人的天眼,看見他在身壞命終之後投生在畜生之中,領受劇烈、刺骨的苦受。

  “舍利弗,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,在身壞命終之後將會投生在餓鬼之中。過了一些時候,我以清淨及超於常人的天眼,看見他在身壞命終之後投生在餓鬼之中,領受很多苦受。

  “舍利弗,就正如在一塊凹凸不平的地上長著一棵樹,樹葉稀少,樹影疏漏;一個受暑熱天氣影響的人,十分疲倦、十分口渴,在一條只通往那棵樹的道路上行走。另一個有眼睛的人看見這情形之後說: ‘這個人在這條道路行走,走上這條道路的人,將會去到這棵樹。’ 過了一些時候,這人看見他坐在或躺在樹下,領受很多苦受。

  “舍利弗,同樣地,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,在身壞命終之後將會投生在餓鬼之中。過了一些時候,我以清淨及超於常人的天眼,看見他在身壞命終之後投生在餓鬼之中,領受很多苦受。

  “舍利弗,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,在身壞命終之後將會投生在人之中。過了一些時候,我以清淨及超於常人的天眼,看見他在身壞命終之後投生在人之中,領受很多樂受。

  “舍利弗,就正如在一塊平坦的地上長著一棵樹,樹葉茂盛,樹影濃密;一個受暑熱天氣影響的人,十分疲倦、十分口渴,在一條只通往那棵樹的道路上行走。另一個有眼睛的人看見這情形之後說: ‘這個人在這條道路行走,走上這條道路的人,將會去到這棵樹。’ 過了一些時候,這人看見他坐在或躺在樹下,領受很多樂受。

  “舍利弗,同樣地,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,在身壞命終之後將會投生在人之中。過了一些時候,我以清淨及超於常人的天眼,看見他在身壞命終之後投生在人之中,領受很多樂受。

  “舍利弗,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,在身壞命終之後將會投生在善趣、天界之中。過了一些時候,我以清淨及超於常人的天眼,看見他在身壞命終之後投生在善趣、天界之中,領受唯樂無苦的樂受。

  “舍利弗,就正如有一座兩層高的宮殿,內外以灰泥塗平,閂上窗戶,內裏有一張舖上長毛被褥、白羊毛被褥、純毛被褥、鹿皮床蓋的床,兩頭各有丹枕,床頂設有頂篷;一個受暑熱天氣影響的人,十分疲倦、十分口渴,在一條只通往那座宮殿的道路上行走。另一個有眼睛的人看見這情形之後說: ‘這個人在這條道路行走,走上這條道路的人,將會去到這座宮殿。’ 過了一些時候,這人看見他坐在或躺在宮殿的頂層,領受唯樂無苦的樂受。

  “舍利弗,同樣地,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,在身壞命終之後將會投生在善趣、天界之中。過了一些時候,我以清淨及超於常人的天眼,看見他在身壞命終之後投生在善趣、天界之中,領受唯樂無苦的樂受。

  “舍利弗,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,能清除各種漏,現生以無比智來體證無漏、心解脫、慧解脫。過了一些時候,我以清淨及超於常人的天眼,看見他清除各種漏,現生以無比智來體證無漏、心解脫、慧解脫,領受唯樂無苦的樂受。

  “舍利弗,就正如有一個池塘,池水清淨、清甜、清涼、清澈,有美麗的池畔,十分怡人,離池邊不遠有一個大叢林;一個受暑熱天氣影響的人,十分疲倦、十分口渴,在一條只通往那個池塘的道路上行走。另一個有眼睛的人看見這情形之後說: ‘這個人在這條道路行走,走上這條道路的人,將會去到這個池塘。’ 過了一些時候,這人看見他走進池塘裏沐浴和喝水,將所有煩躁、疲累、暑熱消除之後,從水中上來,在叢林之中坐下或躺臥,領受唯樂無苦的樂受。

  “舍利弗,同樣地,我清楚知道人們的心,我看見:這個人在這條道路行走,走上這條道路的人,能清除各種漏,現生以無比智來體證無漏、心解脫、慧解脫。過了一些時候,我以清淨及超於常人的天眼,看見他清除各種漏,現生以無比智來體證無漏、心解脫、慧解脫,領受唯樂無苦的樂受。

  “舍利弗,這就是五趣了。舍利弗,我有這樣的知、這樣的見。如果一個人不捨棄 ‘喬答摩沙門沒有得到高出常人的法,沒有聖者的知見與修證,他所說的只是出於辯解、分析、個人的聰明’ 這種說話、這種心、這種見,他一定會下墮地獄之中。

  “舍利弗,我說,做不同的事情會帶來不同的結果。就正如一位具有戒、具有定、具有慧的比丘,會在當下得到究竟智;同樣地,一個不捨棄這種說話、這種心、這種見的人,一定會下墮地獄之中。

漢譯
(元亨寺版)004
154.  舍利弗!於此處,我以如是心知其心。即:「此人是如是踐、如是行、如是進 行其道。是故彼身壞命終而生於惡生、惡趣、墮處、地獄。」其後,予以清淨超人 之天眼,見彼身壞命終而生於惡生、惡趣、墮處、地獄,一向受痛烈、酷烈之苦受。 舍利弗!譬如,於此有炭火之坑,深踰人身,充滿熾盛無煙無焰之炭火,而且有人 受炎暑之苦,炎暑之惱,疲倦燥渴,而只一向,彼行至火坑。其時有具眼者,如是 見彼言:「此人如是踐、如是行、如是進行其道,故到此炭火坑。」其後見彼人陷 其火坑、受痛烈、酷烈之受。如是,舍利弗!於此一人,予以如是心知其心。即: 「此人如是踐、如是行、如是進行其道,是故彼身壞命終而生於惡生、惡趣、墮處、 地獄。」其後予以清淨超人之天眼,見彼身壞命終而生惡生、惡趣、墮處、地獄, 受痛烈、酷烈之受。

  舍利弗!於此又一人,予以如是心知其心。即:「此人如是踐、如是行、如是 進行其道,故彼身壞命終而生於畜生。」其後予以清淨超人之天眼,見彼身壞命終
(中部經典一‧十二‧師子吼大經‧九七 ~ 九八)
而生於畜生、受痛烈、酷烈之受。舍利弗!譬如,於此有一廁,深踰人身,充滿糞
75 尿,若有人受炎暑之苦,炎暑之腦,疲倦燥渴,而只一向,向廁進行。其時有具眼 者,見彼如是言:「此人如是踐、如是行、如是進行其道,故到此廁。」而其後見 彼人陷入其廁,而受痛烈、酷烈之受。如是,舍利弗!於此有人,予以心知其心。 即:「此人如是踐……如是身壞命終而生於畜生。」其後予以清淨超人之天眼,見 彼身壞命終而生於畜生,受痛烈、酷烈之受。

  舍利弗!予又一人,以如是心知其心。即:「此人如是踐、如是行、如是進行 其道,故身壞命終而生於餓鬼。」而其後予以清淨超人之天眼,見彼如是身壞命終 而生於餓鬼,多受苦受。舍利弗!譬如於此有一樹,生於惡地,枝葉枯悴,陰影疏 落。而若有人受炎暑之苦,炎暑之惱,疲倦燥渴,只一向,朝彼樹進行。其時,有 具眼者,見彼言:「此人如是踐、如是行、如是進行其道,故到此樹。」其後見彼 如是於樹蔭,或坐、或臥,多受苦受。如是,舍利弗!於此,予以心知其心。即: 「此人如是踐……乃至……身壞……命終……生於餓鬼。」其後予以清淨超人之天 眼,見彼如是身壞命終而生於餓鬼,多受苦受。

76   舍利弗!又有人,以心知其心。即:「此人如是踐、如是行、如是進行其道, 是故身壞命終而生於人間。」其後予以清淨超人之天眼,見彼身壞命終而生於人間, 多受樂受。舍利弗!譬如於此有一樹生於良地,枝葉繁茂,陰影濃厚。而若有人受 炎暑之苦,炎暑之惱,疲倦燥渴,只一向,朝彼之樹進行。其時有具眼者,見彼如 是言:「此人如是踐、如是行、如是進行其道,故到彼樹。」其後見彼如是於其樹 蔭,或坐、或臥,多受樂受。如是,舍利弗!又,予以心知其心。即:「此人如是 踐……生於人間。」其後以清淨超人之天眼,見彼如是身壞命終而生於人間,多受 樂受。

  舍利弗!予又有一人,以心知其心。即:「此人如是踐、如是行、如是進行其 道,是故身壞命終而生於善趣、天界。」其後予以清淨超人之天眼,見彼身壞命終 而生於善趣、天界,一向受樂受。舍利弗!譬如有一樓觀,其重閣周圍善塗、防風, 閉其門戶窗牖堅密,於此之床座舖有長毛之絨毯及白羊毛之褥,以花之裝飾掛有羊 毛之衿,珠妙鹿皮,備有文茵,具有上蓋,兩側備有緋枕。若有人受炎暑之苦,炎 暑之惱、疲倦燥渴,只一向朝彼之樓觀進行。其時有具眼者,見彼如是言:「此人
(中部經典一‧十二‧師子吼大經‧九九 ~ 一00)
如是踐、如是行、如是進行其道,故到彼之樓觀。」其後於其樓觀,見彼之重閣、 彼之林座,彼如是或坐、或臥,一向受樂受。如是,舍利弗!予於此一人,以心知 其心。即:「此人如是踐……身壞命終、生於善趣、天界。」其後予以清淨超人之 天眼,見彼如是身壞命終而生於善趣、天界、一向受樂受。

  舍利弗!予又一人心知其心。即:「此人如是踐、如是行、如是進行其道,故 漏盡無漏,心解脫、慧解脫,於現法自知、自證、自達。」其後見彼如是漏盡無漏、 心解脫、慧解脫,於現法自知、自證,自達,一向受樂受。舍利弗!譬如於此有一 蓮池,其水澄澈,清冷而皎潔,善築堤坡,誠可愛樂,其傍有鬱蒼之叢林。而若有 人受炎暑之苦,炎暑之惱,疲倦燥渴,而只一向,向其蓮池進行。其時有具眼者, 見彼如是言:「此人如是踐、如是行、如是進行其道,故到彼蓮池。」而其後見彼
77 人,入彼蓮池,沐浴,且飲而滅一切之憂、疲、熱惱,再出之於叢林中,或坐,或 臥,而一向受樂受。如是,舍利弗!予於此處一人,以心知其心。即:「此人如是 踐、如是行、如是進行其道,故其漏盡、無漏、心解脫、慧解脫,於現法自知、自 證、自達。」其後見彼如是,其漏盡、無漏、心解脫、慧解脫,於現法自知、自證、 自達,一向受樂受。

  舍利弗!此等實有五趣。若有人如是知、如是見,對予言:「沙門瞿曇無超越 人法、無特殊之最上智見。沙門瞿曇依推論,推量,唯自顯出而說法。」彼不捨棄 其語、不捨棄其心、不捨離其見,恰如持來放置之物,如是彼[確實迅速]墮落地 獄。舍利弗!恰如具戒、具足、具慧之比丘,於現法到達真智,予以如是言:不捨 棄其語,不捨棄其心,不捨離其見,恰如持來放置之物,如是[確實迅速]墮落地 獄。

巴利原典
(CSCD)001
155. “Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā [caritvā (ka.)] - tapassī sudaṃ homi paramatapassī, lūkho sudaṃ [lūkhassudaṃ (sī. pī.)] homi paramalūkho, jegucchī sudaṃ homi paramajegucchī, pavivitto sudaṃ [pavivittassudaṃ (sī. pī.)] homi paramapavivitto . Tatrāssu me idaṃ, sāriputta, tapassitāya hoti - acelako homi muttācāro hatthāpalekhano [hatthāvalekhano (syā.)], na ehibhaddantiko na tiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyāmi. So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya [pāyantiyā (ka.)], na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivāmi; so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko…pe… sattāgāriko vā homi sattālopiko; ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi…pe… sattahipi dattīhi yāpemi; ekāhikampi āhāraṃ āhāremi, dvīhikampi āhāraṃ āhāremi…pe… sattāhikampi āhāraṃ āhāremi; iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.

“So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi , piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.

“So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṃsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; kesamassulocakopi homi kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi homi āsanapaṭikkhitto; ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṃ kappemi [imassānantare aññopi koci pāṭhapadeso aññesu ājīvakavatadīpakasuttesu dissati]; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi - iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi. Idaṃsu me, sāriputta, tapassitāya hoti.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
155.

The Bodhisatta's Austerities

44. "Sariputta, I recall having lived a holy life possessing four factors. I have practiced asceticism — the extreme of asceticism; I have practiced coarseness — the extreme of coarseness; I have practiced scrupulousness — the extreme of scrupulousness; I have practiced seclusion — the extreme of seclusion. [021]

45. "Such was my asceticism, Sariputta, that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept food brought or food specially made or an invitation to a meal; I received nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; I accepted no fish or meat, I drank no liquor, wine or fermented brew. I kept to one house, to one morsel; I kept to two [78] houses, to two morsels;... I kept to seven houses, to seven morsels. I lived on one saucerful a day, on two saucerfuls a day... on seven saucerfuls a day; I took food once a day, once every two days... once every seven days, and so on up to once every fortnight; I dwelt pursuing the practice of taking food at stated intervals. I was an eater of greens or millet or wild rice or hide-parings or moss or ricebran or rice-scum or sesamum flour or grass or cowdung. I lived on forest roots and fruits, I fed on fallen fruits. I clothed myself in hemp, in hemp-mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of antelope hide, in kusa-grass fabric, in bark fabric, in wood-shavings fabric, in head-hair wool, in animal wool, in owls' wings. I was one who pulled out hair and beard, pursuing the practice of pulling out hair and beard. I was one who stood continuously, rejecting seats. I was one who squatted continuously, devoted to maintaining the squatting position. I was one who used a mattress of spikes; I made a mattress of spikes my bed. I dwelt pursuing the practice of bathing in water three times daily including the evening. Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
155.  “舍利弗,我記得曾經具有四梵行1:在苦行之中,我修習最嚴厲的苦行;在粗苦之中,我修習最嚴厲的粗苦;在離惡之中,我修習最高程度的離惡;在寂靜之中,我修習最高程度的寂靜。

  “舍利弗,在那時,我這樣修習苦行:我是一個裸體外道,不跟隨常人的生活習慣,不用缽而只用手來盛載食物吃,不接受別人呼喚過去取的食物,不接受別人呼喚停下來取的食物,不接受別人帶來的食物,不接受專為自己準備的食物,不接受別人邀請供養的食物,不取盤中的食物,不取鍋中的食物,不在門檻間接受食物,不在棒杖間接受食物,不在杵臼間接受食物,不在有兩人在吃食物的地方接受食物,不在有人懷孕的地方接受食物,不在有人哺乳的地方接受食物,不在有人性交的地方接受食物,不在有人專作布施的地方接受食物,不在有狗看守的地方接受食物,不在蒼蠅群集的地方接受食物,不接受魚類,不接受肉類,不飲酒,不飲果酒,不飲米酒。

  “我只去七家化食及只取七口食物,只去六家化食及只取六口食物……以至只去一家化食及只取一口食物;一天化食一次,兩天才化食一次……以至七天才化食一次;一天吃食物一次,兩天才吃食物一次……以至七天才吃食物一次。我以這方法來修習,直至每逢半個月才吃食物一次。

  “我只吃野菜、麥、生米、野米、水草、穀、米水渣、芝麻、草、牛糞;我只吃樹下的果子和野果。

  “我穿麻、粗麻、裹屍布、破布、樹皮、羚羊皮、羚羊皮條、吉祥草衣、樹皮衣、木條衣、頭髮衣、馬尾毛衣、貓頭鷹羽毛衣。

  “我是一個修習拔鬚髮的人,常把自己的鬚髮拔除;我是一個修習長期站立的人,不使用坐具;我是一個修習長時間蹲下的人,盡力保持蹲下的姿勢;我是一個修習睡刺床的人,睡在帶有尖刺的床上;我是一個每天沐浴三次的人,晚上也會到水中沐浴。

  “我就是修習以上各種的方法,不斷折磨、嚴重折磨這個身體2。舍利弗,這就是我曾修習的苦行。

漢譯
(元亨寺版)004
155.  舍利弗!予知行四支具足之梵行時,即予實是苦行者、最上之苦行者。予實是 貧穢行者、最上之貧穢行者。予實是嫌厭者、最上之嫌厭行者,予實是孤獨行者、 最上之孤獨行者。

  舍利弗!於此予有如是苦行,即予裸形 029 而是不作法者、食後舐手者,不受「來」 之請,又不受「停留」之請、不受齎贈、不受特設、不受特定處之請、不直接受壺口 皿緣之食者、不受食於門內、不受食於柴薪之間、不受食於杵之間。二人之食時, [只由其一人與]亦不受。由妊婦之食不受、有授乳之婦之食不受。與男人 030 擁抱
(中部經典一‧十二‧師子吼大經‧一0一 ~ 一0二)
之女食不受。[饑饉 031 時],集施之食不受。立於狗近處不受。有蠅之群不受。魚肉
78 不食。穀酒、果酒、粥汁、不飲。又予或於一家受食而住一食,或於二家受食,而 住二食……七家受食而住七食。又予依一施而度日,又依二施而度日……依七施而 度日。予又一日取一食、或二日取一食……七日取一食。如是予至半月一食,專心 於定期食之修行。予又唯食野菜、或唯食稷、或唯食糙米、或唯食達多羅 032 、或唯食水草 033 、或唯食糠、或唯食泡 034 、或唯食胡麻粉、或唯食草葉、或唯食牛糞。又 予食森樹根野果,或食自然落下之野果。又予著麻、或著麻之混織、或著塚間衣 035 、或著糞掃衣 036 、或著樹皮 037 、或著細羚羊皮、或著細條羚羊皮之編織、或著吉祥草 之衣、或著樹皮之衣、或著木羊片之衣、或著人髮編織、或著馬毛之編織衣、或著 梟羽衣。又予從拔鬚髮行者而取拔鬚髮行、又予常直立行者不坐,常排座、又常蹲 踞、而精勤常蹲踞、又臥棘刺行者而常臥棘刺床、或予一晚三浴于水中 038 ,如是行種種身體之苦行難行。舍利弗!予有如是之苦行。

巴利原典
(CSCD)001
156. “Tatrāssu me idaṃ, sāriputta, lūkhasmiṃ hoti - nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Tassa mayhaṃ, sāriputta, na evaṃ hoti - "aho vatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ, aññe vā pana me imaṃ rajojallaṃ pāṇinā parimajjeyyu’nti. Evampi me, sāriputta , na hoti. Idaṃsu me, sāriputta, lūkhasmiṃ hoti.

“Tatrāssu me idaṃ, sāriputta, jegucchismiṃ hoti - so kho ahaṃ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti - "māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesi’nti. Idaṃsu me, sāriputta, jegucchismiṃ hoti.

“Tatrāssu me idaṃ, sāriputta, pavivittasmiṃ hoti - so kho ahaṃ, sāriputta, aññataraṃ araññāyatanaṃ ajjhogāhetvā viharāmi. Yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā, vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi [papatāmi (sī. syā. pī.)]. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatati, evameva kho ahaṃ, sāriputta, yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Idaṃsu me, sāriputta, pavivittasmiṃ hoti.

“So kho ahaṃ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṃ taruṇakānaṃ dhenupakānaṃ gomayāni tāni sudaṃ āhāremi. Yāvakīvañca me , sāriputta, sakaṃ muttakarīsaṃ apariyādinnaṃ hoti, sakaṃyeva sudaṃ muttakarīsaṃ āhāremi. Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hoti.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
156.
46. "Such was my coarseness, Sariputta, that just as the bole of a tinduka tree, accumulating over the years, cakes and flakes off, so too, dust and dirt, accumulating over the years, caked off my body and flaked off. It never occurred to me: 'Oh, let me rub this dust and dirt off with my hand, or let another rub this dust and dirt off with his hand' — it never occurred to me thus. Such was my coarseness.

47. "Such was my scrupulousness, Sariputta, that I was always mindful in stepping forwards and stepping backwards. I was full of pity even for (the beings in) a drop of water thus: 'Let me not hurt the tiny creatures in the crevices of the ground.' Such was my scrupulousness.

48. "Such was my seclusion, Sariputta, that [79] I would plunge into some forest and dwell there. And when I saw a cowherd or a shepherd or someone gathering grass or sticks, or a woodsman, I would flee from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock. Why was that? So that they should not see me or I see them. Just as a forest-bred deer, on seeing human beings, flees from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock, so too, when I saw a cowherd or a shepherd... Such was my seclusion.

49. "I would go on all fours to the cow-pens when the cattle had gone out and the cowherd had left them, and I would feed on the dung of the young suckling calves. As long as my own excrement and urine lasted, I fed on my own excrement and urine. Such was my great distortion in feeding.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
156.  “舍利弗,在那時,我這樣修習粗苦:我身上多年積累下來的塵垢成為硬塊,就像樹的殘株上多年積累下來的硬塊那樣;我沒有想過用手把那些塵垢擦掉,也沒有想過別人用手替我把那些塵垢擦掉。舍利弗,這就是我曾修習的粗苦。

  “舍利弗,在那時,我這樣修習離惡:我在往還的時候保持念,即使對一滴水也保持悲憫,目的是希望不會危害到小生命。舍利弗,這就是我曾修習的離惡。

  “舍利弗,在那時,我這樣修習寂靜:我進入樹林中生活,當看見牧牛人、牧羊人、拾草人、拾柴人、在園林工作的人時,為了不讓他們看到我和不讓我看到他們,我會從一個園林走到另一個園林,從一個密林走到另一個密林,從一個低地走到另一個低地,從一個高地走到另一個高地。

  “舍利弗,就正如在森林的鹿看見人時,會從一個園林走到另一個園林,從一個密林走到另一個密林,從一個低地走到另一個低地,從一個高地走到另一個高地。

  “舍利弗,同樣地,我進入樹林中生活,當看見牧牛人、牧羊人、拾草人、拾柴人、在園林工作的人時,為了不讓他們看到我和不讓我看到他們,我會從一個園林走到另一個園林,從一個密林走到另一個密林,從一個低地走到另一個低地,從一個高地走到另一個高地。舍利弗,這就是我曾修習的寂靜。

  “舍利弗,在牧場裏,當母牛和牧人離開時,我爬進去,以小牛、嫩牛、吃乳的牛所拉的糞便作為食物。當我有大小便時,我甚至以自己的大小便作為食物!舍利弗,這是我最粗劣的食物!

漢譯
(元亨寺版)004
156.  舍利弗!於此,又如次予有三貧穢行。即多年積蓄塵垢於予身,自然皮生苔。 舍利弗!恰如帝因多加樹株多年積畜塵埃,自然皮生苔,如是予多年畜積塵垢於予 身,自然皮生苔。舍利弗!如是予心不生「噫嘻!予手拂拭塵垢。」又「或他人手 拂予拭此塵埃。」舍利弗!如是實予有貧穢行。

  舍利弗!於此予又如次有嫌厭行。舍利弗!即進或退,予甚深注意,而於一滴 之水,亦喚起予之憐愍心,願:「予於小生類之惡道,不得殺。」舍利弗!如是予 實有嫌厭行。

  舍利弗!於此,予又有如次之孤獨行。舍利弗!即予或住於閑林處,若見有牧
79 牛者、或牧畜著、或採草者、或採薪者、或樵夫,予由森林至森林、由密林至密林、 由低地至低地、由高地至高地逃行。其故為彼等不見予,又予不見彼等也。舍利弗! 恰如住閑林之鹿,見人即由森林至森林、由密林至密林、由低地至低地、由高地至 高地而逃行。如是,舍利弗!予或見牧牛者、或牧畜者、或採草者、或採薪者、或 樵夫,予由森林至森林、由密林至密林、由低地至低地、由高地至高地之逃行。其 故為彼等不見予,又予不見彼等。舍利弗!如是予有孤獨行。

  舍利弗!予追走母牛,牧牛者行他處[去]時,於牛檻中,四肢匍匐而行,於 幼乳食犢之糞。而又,舍利弗!予自己糞尿未終之間而食自身之糞尿。舍利弗!如
(中部經典一‧十二‧師子吼大經‧一0三 ~ 一0四)
是予有大不淨食。

巴利原典
(CSCD)001
157. “So kho ahaṃ, sāriputta, aññataraṃ bhiṃsanakaṃ vanasaṇḍaṃ ajjhogāhetvā viharāmi. Tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti - yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. So kho ahaṃ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā [antaraṭṭhake himapātasamaye (sī. pī.)] tathārūpāsu rattīsu rattiṃ abbhokāse viharāmi, divā vanasaṇḍe; gimhānaṃ pacchime māse divā abbhokāse viharāmi, rattiṃ vanasaṇḍe. Apissu maṃ, sāriputta, ayaṃ anacchariyagāthā paṭibhāsi pubbe assutapubbā –

“Sotatto sosinno [sosīno (sī. pī. ka.), sosino (syā.), sosindo (saddanīti)] ceva, eko bhiṃsanake vane; Naggo na caggimāsīno, esanāpasuto munī”ti.

“So kho ahaṃ, sāriputta, susāne seyyaṃ kappemi chavaṭṭhikāni upadhāya. Apissu maṃ, sāriputta, gāmaṇḍalā [gomaṇḍalā (bahūsu) cariyāpiṭakaaṭṭhakathā oloketabbā] upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṃsukenapi okiranti, kaṇṇasotesupi salākaṃ pavesenti. Na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā. Idaṃsu me, sāriputta, upekkhāvihārasmiṃ hoti.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
157.
50. "I would plunge into some awe-inspiring grove and dwell there — a grove so awe-inspiring that normally it would make a man's hair stand up if he were not free from lust. When those cold wintry nights came during the 'eight-days interval of frost,' I would dwell by night in the open and by day in the grove. [022] In the last month of the hot season I would dwell by day in the open and by night in the grove. And there came to me spontaneously this stanza never heard before:

Chilled by night and scorched by day,
Alone in awe-inspiring groves,
Naked, no fire to sit beside,
The sage yet pursues his quest.

51. "I would make my bed in a charnel ground with the bones of the dead for a pillow. And cowherd boys came up and spat on me, urinated on me, threw dirt at me, and poked sticks into my ears. Yet I do not recall that I ever aroused an evil mind (of hate) against them. Such was my abiding in equanimity. [80]

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
157.  “舍利弗,我進入一個使人恐懼的叢林中生活,如果一個沒有離欲的人進入那裏,多會感到毛骨悚然。在冬季最冷的八天,我晚上逗留在空曠的地方,白天逗留在叢林;在夏季最後的一個月,我白天逗留在空曠的地方,晚上逗留在叢林。我心中生起一首獨特、以前從沒聽過的偈:

  “ ‘獨住恐怖林,
   受熱與受寒,
   裸形無火伴,
   牟尼求道切。’

  “舍利弗,我睡在荒塚裏,以屍骨作枕頭。一些牧童走到我那裏,向我吐口水,向我撒尿,向我丟垃圾,把樹枝放進我的耳朵。我記得當時保持捨心,所以不會因此對他們生起惡意。

漢譯
(元亨寺版)004
157.  舍利弗!又予入恐怖叢林而住。舍利弗!於其處,於可畏怖之叢林,實使畏怖, 謂:「不論何人,末去貪欲者,若彼入叢林,幾乎皆身毛豎立。」舍利弗!予於寒 冷之夜,從降雪之季月前分第八日、後分第八日止 039 ,夜宿露天,晝在叢林。又於 酷夏最後之月,晝於露天,夜在叢林。舍利弗!如是予此可驚嘆,而生未曾聞之偈:

暑日及寒夜
獨處怖畏森
裸形無火坐
默者願成果

舍利弗!又予臥於塚間,舖死屍之骸骨為床坐。其時牧童 040 近之唾予、放尿、投塵芥、塞樹皮于予耳。予對彼等不起惡心。舍利弗!如是予於捨而住。

巴利原典
(CSCD)001
158. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino - "āhārena suddhī'ti. Te evamāhaṃsu - "kolehi yāpemā'ti. Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti - anekavihitampi kolavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa - "mahā nūna tena samayena kolo ahosī'ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābuāmakacchinno vātātapena saṃphuṭito [samphusito (syā.), saṃpuṭito (pī. ka.) ettha saṃphuṭitoti saṅkucitoti attho] hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, "udaracchaviṃ parimasissāmī'ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, "piṭṭhikaṇṭakaṃ parimasissāmī'ti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, "vaccaṃ vā muttaṃ vā karissāmī'ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.
英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
158.
52. "Sariputta, there are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through food.' [023] They say: 'Let us live on kola-fruits,' and they eat kola-fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recall having eaten a single kola-fruit a day. Sariputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel's hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water which has sunk far down in a deep well. Because of eating so little my scalp shriveled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I touched my belly skin I encountered my backbone, and if I touched my backbone I encountered my belly skin. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
158.  “舍利弗,有些沙門婆羅門這樣說,他們持這種見解: ‘從食物達致清淨。讓我們只吃棗子吧。’ 他們只吃棗子,只吃棗粉,只喝棗水,做各種棗子食品來吃。我記得當時一餐只取一粒棗子來吃。舍利弗,可能你會這樣想: ‘那時的棗子是否很大粒的呢?’ 不要這樣想,大小就正如現在的棗子一樣。

  “舍利弗,我一餐只取一粒棗子來吃,以致身體十分消瘦。因為食物少,上肢就像藤蔓那樣;下肢就像駱駝、騾子的腿那樣;脊骨就像一行卵石那樣凹凸的顯現出來;肋骨就像舊屋的疏散屋樑那樣顯現出來;眼睛深陷眼窩,就像井水深陷深井那樣;頭的皮肉不斷萎縮,就像摘了下來的葫蘆受風乾而不斷萎縮那樣。

  “舍利弗,我因為食物少,腹部跟脊骨連接在一起,當我按著腹部時,能觸摸到脊骨;當我按著脊骨時,能觸摸到腹部。我因為食物少,當去大小便時,倒在那裏。我因為食物少,當用手按摩肢體時,壞死的體毛從肢體掉下來。

漢譯
(元亨寺版)004
158.
  80 舍利弗!或沙門、婆羅門抱如是說、如是見。即:「依食清淨。」彼等言:「我 等以棗果度日。」食棗果、食棗果粉、飲棗果漿、造種種棗果而食。舍利弗!予亦 稱唯食一棗果者。舍利弗!汝或生念:「實其時棗果碩大也。」其實不然。其時, 雖有之棗果如今日之所見。舍利弗!要唯食一棗果,予之身極衰瘦。其因少食,予 之肢節恰如阿氏提加[草] 041 、草節,又如伽羅 042 草節。又具因少食,予之臀部恰 如駱駝之足,因少食予之脊柱恰如紡錘之連鎖凸凹,因少食予之肋骨如經年堂屋折 碎之椽。因少食予之眼球深陷眼眶之水光,可見如深窪,予因少食,予眼窩之眼光, 可見如深窪。因少食又恰如取切未熟之苦瓠,因風熱而凋萎皺縮,如是予之頭皮, 因少食凋萎皺縮。如是,舍利弗!因如是少食,予之腹皮密著於脊柱時,「觸及予腹 皮」即觸到脊柱,「觸及脊柱」即觸得腹皮。因如是少食,予「行糞或尿」而於其處 頭向前傾倒。舍利弗!又予慰藉身體,以手摩擦肢體,以手掌擦肢體時,因少食, 予身毛腐蝕,與根皆從身脫落。

巴利原典
(CSCD)001
159. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino - "āhārena suddhī'ti. Te evamāhaṃsu - "muggehi yāpema…pe… tilehi yāpema…pe… taṇḍulehi yāpemā'ti. Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti - anekavihitampi taṇḍulavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa - "mahā nūna tena samayena taṇḍulo ahosī'ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva taṇḍulo ahosi , seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, "udaracchaviṃ parimasissāmī'ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, "piṭṭhikaṇṭakaṃ parimasissāmī'ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, "vaccaṃ vā muttaṃ vā karissāmī'ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

“Tāyapi kho ahaṃ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṃ uttariṃ manussadhammā alamariyañāṇadassanavisesaṃ. Taṃ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṃ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
159.
53-55. "Sariputta, there are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through food.' They say: 'Let us live on beans'... 'Let us live on sesamum'... 'Let us live on rice,' and they eat rice, they eat rice powder, [81] they drink rice water, and they make various kinds of rice concoctions. Now I recall having eaten a single rice grain a day. Sariputta, you may think that the rice grain was bigger at that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little... the hair, rotted at its roots, fell from my body as I rubbed.

56. "Yet, Sariputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practices in accordance with it to the complete destruction of suffering.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
159.  “舍利弗,有些沙門婆羅門這樣說,他們持這種見解: ‘從食物達致清淨。讓我們只吃綠豆吧。’ 他們只吃綠豆,只吃綠豆粉,只喝綠豆水,做各種綠豆食品來吃……壞死的體毛從肢體掉下來。

  “舍利弗,有些沙門婆羅門這樣說,他們持這種見解: ‘從食物達致清淨。讓我們只吃芝麻吧。’ 他們只吃芝麻,只吃芝麻粉,只喝芝麻水,做各種芝麻食品來吃……壞死的體毛從肢體掉下來。

  “舍利弗,有些沙門婆羅門這樣說,他們持這種見解: ‘從食物達致清淨。讓我們只吃糙米吧。’ 他們只吃糙米,只吃糙米粉,只喝糙米水,做各種糙米食品來吃。我記得當時一餐只取一粒糙米來吃。舍利弗,可能你會這樣想: ‘那時的糙米是否很大粒的呢?’ 不要這樣想,大小就正如現在的糙米一樣。

  “舍利弗,我一餐只取一粒糙米來吃,以致身體十分消瘦。因為食物少,上肢就像藤蔓那樣;下肢就像駱駝、騾子的腿那樣;脊骨就像一行卵石那樣凹凸的顯現出來;肋骨就像舊屋的疏散屋樑那樣顯現出來;眼睛深陷眼窩,就像井水深陷深井那樣;頭的皮肉不斷萎縮,就像摘了下來的葫蘆受風乾而不斷萎縮那樣。

  “舍利弗,我因為食物少,腹部跟脊骨連接在一起,當我按著腹部時,能觸摸到脊骨;當我按著脊骨時,能觸摸到腹部。我因為食物少,當去大小便時,倒在那裏。我因為食物少,當用手按摩肢體時,壞死的體毛從肢體掉下來。

  “舍利弗,我以這樣的方式、這樣的途徑、這樣艱苦的修行,都不能得到高出常人的法,不能得到聖者的知見與修證。這是什麼原因呢?因為我沒有得到能使行踐的人將苦徹底盡除的聖者智慧。

漢譯
(元亨寺版)004
159.  舍利弗!或沙門、婆羅門抱如是說、如是見。即:「依食有清淨」彼等云:「我 等以腰豆度日。」……乃至……云:「我等以胡麻度日。」……乃至……云:「我
81 等以粳米粒而度日。」彼等食粳米、食粳米粉、飲粳米漿、造種種粳米而食。舍利 弗!予亦稱認食一粒粳米者。舍利弗!汝或生念:「實其時有大粳米。」其實不然。 其時最大粳米,如今日所見也。舍利弗!食一粒粳米,予身極度衰瘦。如是因少食,
(中部經典一‧十二‧師子吼大經‧一0五 ~ 一0六)
予之肢節恰如阿素帝伽草節,又如伽羅草節。又因少食,予之臀部恰如駱駝足,予 之脊柱恰如紡錘連鎖之凸凹,予之肋骨恰如經年堂屋折碎之椽。又恰於深井之水光 可見如深窪,如予因少食,予眼窩之眼光,可見如深窪。又恰如取切未熱之苦瓠, 因風熱而凋萎皺縮,如是予之頭皮,因少食而凋萎皺縮。又如是因少食,予之腹皮 密著於脊柱,予「觸及腹皮」即觸到脊柱,[觸及脊柱」即觸得腹皮。又因如是少食, 予「行糞或尿」而於其處頭向前傾倒。舍利弗!如是又予一面慰藉身體以手掌摩擦 肢體。以手掌摩擦肢體時,因少食,予身毛臭腐與根皆由身脫落。舍利弗!以如是 行、如是道、如是難行,予以超越人法,未到達特殊最上智見。其為何故,此乃未 達聖慧也。若達此聖慧,依解脫之聖導而隨其行,正引導苦滅也。

巴利原典
(CSCD)001
160. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino - "saṃsārena suddhī'ti. Na kho pana so [na kho paneso (sī. syā.)], sāriputta, saṃsāro sulabharūpo yo mayā asaṃsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve saṃsareyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino - "upapattiyā suddhī'ti. Na kho pana sā, sāriputta , upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve upapajjeyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino - "āvāsena suddhī'ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo [anāvutthapubbo (sī. pī.)] iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve āvaseyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino - "yaññena suddhī'ti. Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino - "aggiparicariyāya suddhī'ti. Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
160.
57. "Sariputta, there are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through the round of rebirths.' But it is impossible to find a realm in the round that I have not already [82] passed through in this long journey, except for the gods of the Pure Abodes; and had I passed through the round as a god in the Pure Abodes, I would never have returned to this world. [024]

58. "There are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through (some particular kind of) rebirth.' But it is impossible to find a kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the Pure Abodes...

59. "There are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through (some particular) abode.' But it is impossible to find a kind of abode that I have not already dwelt in... except for the gods of the Pure Abodes...

60. "There are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through sacrifice.' But it is impossible to find a kind of sacrifice that has not already been offered up by me in this long journey, when I was either a head-anointed noble king or a well-to-do-brahman.

61. "There are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through fire-worship.' But it is impossible to find a kind of fire that has not already been worshipped by me in this long journey, when I was either a head-anointed noble king or a well-to-do brahman.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
160.  “舍利弗,有些沙門婆羅門這樣說,他們持這種見解: ‘從輪迴達致清淨。’ 舍利弗,我在長時間的輪迴之中,除了未曾到過淨居天3之外,好的輪迴地方之前全都到過。如果我到過淨居天,將不會再回來這個世間。

  “舍利弗,有些沙門婆羅門這樣說,他們持這種見解: ‘從投生達致清淨。’ 舍利弗,我在長時間的輪迴之中,除了未曾到過淨居天之外,好的投生地方之前全都到過。如果我到過淨居天,將不會再回來這個世間。

  “舍利弗,有些沙門婆羅門這樣說,他們持這種見解: ‘從得到一個好去處達致清淨。’ 舍利弗,我在長時間的輪迴之中,除了未曾到過淨居天之外,好的去處之前全都到過。如果我到過淨居天,將不會再回來這個世間。

  “舍利弗,有些沙門婆羅門這樣說,他們持這種見解: ‘從祭祀達致清淨。’ 舍利弗,我在長時間的輪迴之中,當身為灌頂剎帝利王族或有大壇場的婆羅門時,大祭祀之前全都做過。

  “舍利弗,有些沙門婆羅門這樣說,他們持這種見解: ‘從火供達致清淨。’ 舍利弗,我在長時間的輪迴之中,當身為灌頂剎帝利王族或有大壇場的婆羅門時,大火供之前全都做過。

漢譯
(元亨寺版)004
160.  舍利弗!或沙門、婆羅門抱如是說、如是見,即:「依輪迴而有清淨。」舍利
82 弗!於此長遠之間、予未嘗輪迴,未得輪迴界。然除淨居天外。若輪迴淨居天者, 予不再來此世界。舍利弗!又,或沙門、婆羅門抱如是說、如是見,即:「依生有 清淨」。舍利弗、於此長遠之間、予未嘗生,然除淨居天外。若予生於淨居天者,予 不再來此世界。舍利弗!又,或沙門、婆羅門抱如是說、如是見,即:「依住而有 清淨。」舍利弗!於此長遠之間,予未嘗有住,然除淨居天外。若住於淨居天,予 不再來此世界。舍利弗!或沙門、婆羅門抱如是說、如是見,即:「依祭祀而有清 淨。」舍利弗!於此長遠之間,予未嘗祭祀,不可有得,爾時予為真實貴族灌頂王 或大富婆羅門。又,舍利弗!或沙門、婆羅門抱如是說、如是見,即:「以火祀而 有清淨。」舍利弗!於此長遠之間,予未嘗修火祀,爾時予為真實貴族灌頂王或大 富婆羅門。

巴利原典
(CSCD)001
161. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino - "yāvadevāyaṃ bhavaṃ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. Yato ca kho ayaṃ bhavaṃ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī'ti. Na kho panetaṃ, sāriputta , evaṃ daṭṭhabbaṃ. Ahaṃ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Seyyathāpi, sāriputta, daḷhadhammā [daḷhadhammo (bahūsu) ṭīkā ca moggallānabyākaraṇaṃ ca oloketabbaṃ] dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya, evaṃ adhimattasatimanto evaṃ adhimattagatimanto evaṃ adhimattadhitimanto evaṃ paramena paññāveyyattiyena samannāgatā. Te maṃ catunnaṃ satipaṭṭhānānaṃ upādāyupādāya pañhaṃ puccheyyuṃ, puṭṭho puṭṭho cāhaṃ tesaṃ byākareyyaṃ, byākatañca me byākatato dhāreyyuṃ, na ca maṃ dutiyakaṃ uttari paṭipuccheyyuṃ. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṃyevassa tathāgatassa dhammapadabyañjanaṃ, apariyādinnaṃyevassa tathāgatassa pañhapaṭibhānaṃ . Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ. Mañcakena cepi maṃ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṃ. Yaṃ kho taṃ [yaṃ kho panetaṃ (sī.)], sāriputta, sammā vadamāno vadeyya - "asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti, mameva taṃ sammā vadamāno vadeyya "asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna”’nti.
英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
161.
   62. "Sariputta, there are certain recluses and brahmans whose doctrine and view is this: 'As long as this good man is still young, a black-haired young man endowed with the blessing of youth, in the prime of life, so long is he perfect in his lucid wisdom. But when this good man is old, aged, burdened with years, advanced in life, and come to the last stage, being eighty, ninety or a hundred years old, then the lucidity of his wisdom is lost.' But it should not be regarded so. I am now old, aged, burdened with years, advanced in life, and come to the last stage: my years have turned eighty. Now suppose that I had four disciples with a hundred years' lifespan, perfect in mindfulness, retentiveness, memory and lucidity of wisdom. [025] Just as a skilled archer, trained, practiced and tested, could easily shoot a light arrow across the shadow of a palm tree, suppose that they were even to that extent perfect in mindfulness, retentiveness, [83] memory and lucidity of wisdom. Suppose that they continuously asked me about the four foundations of mindfulness and that I answered them when asked and that they remembered each answer of mine and never asked a subsidiary question or paused except to eat, drink, consume food, taste, urinate, defecate and rest in order to remove sleepiness and tiredness. Still the Tathagata's exposition of the Dhamma, his explanations of factors of the Dhamma, and his replies to questions would not yet come to an end, but meanwhile those four disciples of mine with their hundred years' lifespan would have died at the end of those hundred years. Sariputta, even if you have to carry me about on a bed, still there will be no change in the lucidity of the Tathagata's wisdom.

63. "Rightly speaking, were it to be said of anyone: 'A being not subject to delusion has appeared in the world for the welfare and happiness of many, out of compassion for the world, for the good, welfare and happiness of gods and humans,' it is of me indeed that rightly speaking this should be said."

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
161.  “舍利弗,有些沙門婆羅門這樣說,他們持這種見解: ‘一個人在年少、髮黑、壯健、人生的早期時具有智慧的光芒,但到了年老、過了很多日子、八十歲、九十歲、一百歲時,便會失去這種智慧的光芒。’ 舍利弗,不要這樣想。舍利弗,我現在已經老了,我過了很多日子,已經到八十歲了,假如有四個弟子──他們壽命一百歲,具有最高的念、最高的修為、最高的沈實、最高的智慧光芒,認知問題毫無困難;就正如強壯、箭術好的弓箭手,毫無困難地以輕箭射越棕櫚樹的影子那樣;他們具有非凡的念、非凡的修為、非凡的沈實、非凡的智慧──在一百年之中除了飲食、睡眠、大小二便和休息之外,一直不停地問我有關四念處的問題,而我逐一為他們解說,使他們受持在心中,沒有不清楚的地方,如來對法的教說也不會竭盡,如來對法的言辭也不會竭盡,如來對法的答問也不會竭盡。舍利弗,即使我被抬到臨終前的病榻,如來的智慧光芒也不會改變。

  “舍利弗,這樣說是正確的: ‘一位不愚癡的眾生出生在世上,能為許多眾生帶來利益,能為許多眾生帶來快樂;他悲憫世間,為天和人帶來福祉、利益、快樂。’ 舍利弗,用這句說話來形容我是正確的。”

漢譯
(元亨寺版)004
161.  舍利弗!或沙門、婆羅門抱如是說、如是見。即:「若人年青時其髮漆黑,充 滿血氣、幸運,於人生之初期者,其時達最上智慧辯才。然若人高齡年老而衰,既 達人生之終,齡傾達八十歲、九十歲或百歲時,彼之智慧辯才退壞。」然而舍利弗! 其有不然。舍利弗!予今高齡年老而衰,達人生之終,齡傾既至八十。舍利弗!於 此予四聲聞應有如次,即壽百歲、生百歲,具足最上之憶念、最上之行道、最上之
83 精進,可達最上智慧辯才。舍利弗!恰如訓練有素,乃而熟練之弓術師,以輕矢容 易射越[棕櫚]之陰葉,如是彼等極善憶念、極善行道、有極堅固之精進,如是有 成就最上智慧辯才。彼等對予反複尋問四念處,由其尋問予為彼等解說,因解說彼
(中部經典一‧十二‧師子吼大經‧一0七 ~ 一0八)
等依予之解說而憶念。而不再問予,于飲食嚼味之時,糞尿之時,除睡眠疲勞外, 不得問答。舍利弗!彼如來說法不得盡,彼如來法字句不得盡,又彼如來之問答不 得盡。故彼等四聲聞壽百歲、生百歲、經百歲而死。舍利弗!若汝等置予床而運, 如來之智慧辯才亦不變。舍利弗!若世有論者,或對人能正確語:「無礙法之有情 現於世,為眾生利益,為眾生幸福,為世間之愛愍,為人天利益幸福者,其對於予 是正語也。

巴利原典
(CSCD)001
162. Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā nāgasamālo bhagavantaṃ etadavoca - “acchariyaṃ, bhante, abbhutaṃ, bhante! Api hi me, bhante, imaṃ dhammapariyāyaṃ sutvā lomāni haṭṭhāni. Konāmo ayaṃ, bhante, dhammapariyāyo”ti? “Tasmātiha tvaṃ, nāgasamāla, imaṃ dhammapariyāyaṃ lomahaṃsanapariyāyo tveva naṃ dhārehī”ti.

Idamavoca bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṃ abhinandīti.

Mahāsīhanādasuttaṃ niṭṭhitaṃ dutiyaṃ.

英譯
(Translated from the Pali by Ñanamoli Thera & Bhikkhu Bodhi.)002
162. 64. Now on that occasion the Venerable Nagasamala was standing behind the Blessed One fanning him. [026] Then he said to the Blessed One: "It is wonderful, venerable sir, it is marvelous! As I listened to this discourse on the Dhamma, the hairs of my body stood up. Venerable sir, what is the name of this discourse on the Dhamma?"

"As to that, Nagasamala, you may remember this discourse on the Dhamma as 'The Hair-raising Discourse.' " [027]

That is what the Blessed One said. The Venerable Nagasamala was satisfied and delighted in the Blessed One's words.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
162.  這時候,那沙摩邏尊者站在世尊背後為世尊扇涼,他對世尊說: “大德,真是罕見,真是少有!我聽了這法義之後,身上的毛都豎了起來!大德,應怎樣稱這段法義呢?”

  “那沙摩邏,既然這樣,就稱這段法義為 ‘毛骨悚然’ 吧。你要好好受持它。”

  世尊說了以上的話後,那沙摩邏尊者對世尊的說話心感高興,滿懷歡喜。

     大獅吼經完

漢譯
(元亨寺版)004
162.  爾時,尊者那伽沙蔓羅 043 立於世尊之背後,以扇扇世尊。尊者那伽薩曼羅乃白 世尊言:「可驚嘆哉!世尊!未曾有哉!世尊!實聞此法門,予之身毛豎立。世尊! 此法門為何名耶?」世尊曰:「是故於此那伽薩曼羅,汝憶持此法門可身毛豎立之法 門。」

  如是世尊說已。尊者那伽薩曼羅歡喜信受世尊之所說。


備註:

〔註001〕 巴利原典乃參考【國際內觀中心】(Vipassana Meditation, As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD(Chattha Sangayana CD)。網路版請參考: http://www.tipitaka.org/ (請選 Roman→Web → Tipiṭaka (Mūla) → Suttapiṭaka → Majjhimanikāya → Mūlapaṇṇāsapāḷi → 2. Sīhanādavaggo → 2. Mahāsīhanādasuttaṃ )。

〔註002〕英譯為 髻智尊者菩提尊者所譯(Translated from the Pali by Ven. Ñanamoli Thera & Bhikkhu Bodhi);請參考:Access to Insight:Readings in Theravada Buddhism 網站-- Majjhima Nikaya(The Middle-length Discourses)之 MN 12 Maha-sihanada Sutta: The Great Discourse on the Lion's Roar {PTS: M i 68} [Ñanamoli/Bodhi] 。

〔註003〕 本譯文請參考:《大獅吼經》;蕭式球譯;《巴利文翻譯組學報》第三期(2007.04月, ISBN 978-962-7714-36-1);編輯:志蓮淨苑文化部;出版:志蓮淨苑;地址香港九龍鑽石山志蓮道五號;www.chilin.org;網路版請參考: 巴利文佛典選譯(香港 志蓮淨苑文化部--佛學園圃--5. 南傳佛教之 5.1.2.012 大獅吼經)

〔註004〕 本譯文請參考:《師子吼大經》;通妙譯;《南傳大藏經》《中部經典》一;Pp. 89;臺灣.高雄.“元亨寺”出版;

〔註005〕 Notes

The numbers enclosed in square brackets in the above text are page numbers of the Pali Text Society edition of the Pali text.

The story of Sunakkhatta's defection is found in the Patika Sutta (DN 24). He became dissatisfied with the Buddha and left the Order because the Buddha would not perform miracles for him or explain to him the beginning of things. He also showed great admiration for those who engaged in self-mortification, and probably resented the Buddha for emphasizing a "middle way" that condemned such extreme austerities as unprofitable.

〔註006〕 Superhuman states (uttari manussadhamma) are states, virtues or attainments higher than the ordinary human virtues comprised in the ten wholesome courses of action; they include the jhanas, direct knowledges (abhiñña), the paths and the fruits. "Distinction in knowledge and vision worthy of the noble ones" (alamariyañana-dassanavisesa), an expression frequently occurring in the suttas, signifies all higher degrees of meditative knowledge characteristic of the noble individual. In the present context, according to Comy., it means specifically the supramundane path, which Sunakkhatta is thus denying of the Buddha.

〔註007〕 The thrust of his criticism is that the Buddha teaches a doctrine that he has merely worked out in thought rather than one he has realized through transcendental wisdom. Apparently, Sunakkhatta believes that being led to the complete destruction of suffering is, as a goal, inferior to the acquisition of miraculous powers.

〔註008〕 All the sections to follow are intended as a rebuttal of Sunakkhatta's charge against the Buddha. Sections 6-8 cover the first three of the six direct knowledges, the last three appearing as the last of the ten powers of the Tathagata. The latter, according to Comy., are to be understood as powers of knowledge (ñanabala) that are acquired by all Buddhas as the outcome of their accumulations of merit. The Vibhanga of the Abhidhamma Pitaka provides an elaborate analysis of them, the gist of which will be discussed in subsequent notes.

〔註009〕 Comy.: The Wheel of Brahma (brahmacakka) is the supreme, best, most excellent wheel, the Wheel of the Dhamma (dhammacakka). This has two aspects: the knowledge of penetration (pativedhañana) and the knowledge of teaching (desanañana). The knowledge of penetration, by which the Buddha penetrates the truth of the Dhamma, is produced from wisdom and leads to the attainment of the noble fruit for himself; the knowledge of teaching, by which the Buddha is qualified to expound the Dhamma perfectly to others, is produced from compassion and leads others to the attainment of the noble fruit.

〔註010〕 Comy. glosses thana as cause or ground (karana) and explains: "Such and such dhammas are causes (hetu), conditions (paccaya), for the arising of such and such dhammas: that is thana. Such and such dhammas are not causes, not conditions, for the arising of such and such dhammas: that is atthana. Knowing that, he understands thana as thana and atthana as atthana (i.e., causal occasion as causal occasion, and non-causal occasion as non-causal occasion)." Comy. also refers to the different explanation in the Vibhanga, apparently regarding both explanations as acceptable.

Vbh. Section 809 explains this knowledge with reference to MN 115 as the Buddha's knowledge of what is possible and what is impossible, e.g., it is impossible that a person possessed of right view should regard any formations as permanent or as pleasurable, or anything whatever as self, while it is possible that a worldling will regard things in such an erroneous way. It is impossible for a person possessed of right view to commit the five heinous crimes (matricide, parricide, the murder of an arahant, the wounding of a Buddha, causing a schism in the Sangha), while it is possible for a worldling to commit such crimes, etc. etc.

〔註011〕 Vbh. Section 810: "Herein, the Tathagata comprehends that there are some evil actions performed which do not mature because they are prevented from maturing by a fortunate rebirth, a fortunate body, a fortunate time, a fortunate effort, while there are some evil actions performed which mature because of an unfortunate rebirth, etc. There are some good actions which do not mature because of an unfortunate rebirth, etc., while there are some good actions which mature because of a fortunate rebirth, etc." (condensed).

〔註012〕 Vbh. Section 811: "Herein, the Tathagata comprehends thus: 'This is the path, this is the practice leading to hell, to the animal realm, to the plane of ghosts, to the human realm, to the realm of the gods, to deliverance.' " This knowledge will be elaborated upon below in Sections 35-42.

〔註013〕 Vbh. Section 812: "The Tathagata comprehends the different aggregates, the different sense bases, the different elements; he comprehends the different worlds that have many elements, different elements."

〔註014〕 Vbh. Section 813: "The Tathagata understands that beings are of inferior inclinations and superior inclinations, and that they gravitate towards those who share their own inclinations" (condensed).

〔註015〕 Vbh. Sections 814-27 gives a detailed analysis. Comy. states the meaning more concisely as the Tathagata's knowledge of the superiority and inferiority of beings' faculties of faith, energy, mindfulness, concentration and wisdom.

〔註016〕 Vbh. Section 828: "The defilement (sankilesa) is a state partaking of deterioration; cleansing (vodana) is a state partaking of distinction; emergence (vutthana) is both cleansing and the rising out of an attainment. The eight liberations (vimokkha) are enumerated, e.g., at DN 15/ii,70-71, and comprise three liberations pertaining to the realm of material form, the four immaterial attainments, and the cessation of perception and feeling. The nine attainments (samapatti) are the four jhanas, the four immaterial attainments, and cessation.

〔註017〕 The idiom yathabhatam nikkhitto evam niraye is knotty; the rendering here follows the gloss of Comy.: "He will be put in hell as if carried off and put there by the wardens of hell." Although such a fate may sound excessively severe merely for verbal denigration, it should be remembered that he is maligning a Fully Enlightened Buddha with a mind of hatred, and his intention in so doing is to discourage others from entering upon the path that could lead them to complete liberation from suffering.

〔註018〕 The four kinds of intrepidity (vesarajja: also rendered "grounds of self-confidence") may be divided into two pairs. The first pair relates mainly to the internal qualities of the Buddha, his achievement of personal perfection, while the second pair has an outward orientation, being concerned primarily with his qualifications as a teacher. The first intrepidity confirms his attainment of supreme enlightenment and the removal of all obscuration regarding the range of what may be known; it points to the Buddha's acquisition of omniscience (sabbaññutañana). The second underlines his complete purity through the destruction of all defilements; it points to his achievement of the fruit of arahantship. The third means that the Buddha's understanding of obstructions to the goal is unimpeachable, while the fourth confirms the efficacy of the Dhamma in accomplishing its intended purpose, namely, leading the practitioner to complete release from suffering.

〔註019〕 In later Buddhist tradition the asuras, titans or "anti-gods," are added as a separate realm to make the "six destinations" familiar from the Tibetan Wheel of Life.

〔註020〕 Comy.: Even though the description is the same as that of the bliss of the heavenly world, the meaning is different. For the bliss of the heavenly world is not really extremely pleasant because the fevers of lust, etc. are still present there. But the bliss of Nibbana is extremely pleasant in every way through the subsiding of all fevers.

〔註021〕 Comy. explains that at this juncture the Buddha related this account of his past ascetic practices because Sunakkhatta was a great admirer of extreme asceticism (as is clear from the Patika Sutta) and the Buddha wanted to make it known that there was no one who could equal him in the practice of austerities. Sections 44-56 apparently deal with the Bodhisatta's striving during the six years' period of austerities in his last existence, while Sections 57-61 refer back to his previous existences as a seeker of enlightenment.

〔註022〕 The "eight-days' interval of frost" is a regular cold spell which occurs in South Asia in late December or early January.

〔註023〕 That is, they hold the view that beings are purified by reducing their intake of food.

〔註024〕 Rebirth into the Pure Abodes (suddhavasa) is possible only for non-returners.

〔註025〕 The Pali for the four terms is: sati, gati, dhiti, paññaveyyattiya. Comy. explains sati as the ability to grasp in mind a hundred or a thousand phrases as they are being spoken; gati, the ability to bind them and retain them in the mind; dhiti, the ability to recite back what has been grasped and retained; and paññaveyyattiya, the ability to discern the meaning and logic of those phrases.

〔註026〕 The Venerable Nagasamala had been a personal attendant of the Buddha during the first twenty years of his ministry.

〔註027〕 Lomahamsanapariyaya. The sutta is referred to by that name at Milindapañha, p. 398, and in the commentary to the Digha Nikaya.

〔註028〕 法之類句(dhammanvaya)憶念此句者,由此而適正地,得體會法之要諦。

〔註029〕 對以下之苦行法,參照長部第八經一四。

〔註030〕 被男人所擁抱過的女人(purisantaragata)亦可譯為交情中的女人。

〔註031〕 饑饉時,所集之施(Sahkittisu)此語,其語源不明,暫依佛音註而譯之。

〔註032〕 達多羅(daddule)米的一種。

〔註033〕 哈陀(hata)水草的一種。(改譯為水草。)

〔註034〕 泡(acama)煮飯時之泡汁。

〔註035〕 塚間衣(Chavadussa)依字義是包死屍衣之意,由塚間拾來故,譯為塚間衣。

〔註036〕 糞掃衣(pamsukula)意為由污物中拾來之衣。

〔註037〕 提利達(tirita)樹的一種。(改譯為樹皮。)

〔註038〕 一日三浴行者(Sayatatiyaka)「夜第三面浴者。」早上、中午、晚上,日三回沐浴以洗惡,為潔行者。

〔註039〕 由前分第八日至後分第八日止(antaratthaka)依字義為第八日之間。於印度以一個月之前分(由滿
(中部經典一‧註‧三八七 ~ 三八八)
月之翌日至月末),後分(由新月至滿月止)。其各分有第八日,故第八日之間者,意為第八日與第八 日之間,若以中國和日本之陰曆而言,相當於月之二十三日至翌月之八日止。

〔註040〕 牧童 原典有gomandala,據佛音註之gapaladaraka譯之。

〔註041〕 阿氏提加(asitika)車名,如蔦之一種,或蘆之一種。

〔註042〕 加羅(kala)草的一種。

〔註043〕 那伽沙蔓羅(Nagasamala)北傳有譯為那伽波羅、象護、象守Nagapala想原名,照巴利原典音譯之。


資訊更新日期: 05.06, 佛曆 (BE) 2555;
(西元 AD 2012)

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