中部 26 聖求經
(Ariyapariyesana Sutta)
(The Noble Search)
對讀

備註:本經經名於緬甸版及斯里蘭卡版皆為 Pāsarāsi-sutta ;請參考-- " Comparative Notes on the Madhyama-āgama " by Anālayo (【《中阿含》比較研究摘要.doc】-- 無著法師; 《福嚴佛學研究》第二期, 1-56頁 or PDF)


巴利原典
(CSCD)001
272. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavocuṃ – " cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. Sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā" ti. " Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā" ti. " Evamāvuso" ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.

Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – " āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā" ti. " Evaṃ, bhante" ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – " āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitu" nti. " Evaṃ, bhante" ti kho āyasmā ānando bhagavato paccassosi.

英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
272. I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. Then early in the morning, having put on his robes and carrying his bowl & outer robe, he went into Savatthi for alms. Then a large number of monks went to Ven. Ananda and said, "It has been a long time, friend Ananda, since we have heard a Dhamma talk in the Blessed One's presence. It would be good if we could get to hear a Dhamma talk in the Blessed One's presence."

" In that case, venerable ones, go to the hermitage of Rammaka the brahman. Perhaps you will get to hear a Dhamma talk in the Blessed One's presence. "

"As you say, friend," the monks replied to Ven. Ananda and left.

Then the Blessed One, having gone for alms, after his meal, on returning from his alms round, said to Ven. Ananda, "Ananda, let's go to the Eastern Park, the palace of Migara's mother, for the day's abiding."

"As you say, lord," Ven. Ananda replied to the Blessed One.

So the Blessed One, together with Ven. Ananda, went to the Eastern Park, the palace of Migara's mother, for the day's abiding. Then in the evening, emerging from seclusion, he said to Ven. Ananda, "Ananda, let's go to the Eastern Gatehouse to bathe our limbs."

"As you say, lord," Ven. Ananda replied to the Blessed One.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
272. 這是我所聽見的:

  有一次,世尊住在舍衛城的祇樹給孤獨園。

  這時候,世尊在上午穿好衣服,拿著大衣和缽入了舍衛城化食。一些比丘前往阿難尊者那裏,向他說: “阿難賢友,我們很久沒有在世尊面前聽他說法了。阿難賢友,如果有機會在世尊面前聽他說法就好了。”

  “賢友們,既然這樣,你們前往羅摩婆羅門的居所吧。你們在那裏將會有機會在世尊面前聽他說法。”

  那些比丘回答阿難尊者: “賢友,是的。”

  世尊在舍衛城化食完畢,吃過食物後返回來。他對阿難尊者說: “阿難,來吧,我們一起去東園鹿母講堂午休。”

  阿難尊者回答世尊: “是的,大德。”

  於是,世尊和阿難尊者一起前往東園鹿母講堂午休。到了黃昏的時候,世尊離開靜處,對阿難尊者說: “阿難,來吧,我們一起去東城門外洗手腳。”

  阿難尊者回答世尊: “是的,大德。”

漢譯
(元亨寺版)004
272. 如是我聞。 一時,世尊在舍衛城祇陀林給孤獨園。爾時世尊晨早著衣,持缽,入舍衛城乞 食。於此,眾多比丘往尊者阿難之處。往白尊者阿難曰:「尊者阿難!我等從世尊之 面前聽聞說法已久!尊者阿難!我等若於世尊之面前得聽法談者是為榮幸也。」[阿難曰:]「若然,諸賢!應往婆羅門蘭摩伽之庵,其處於世尊之面前,得聽法談。」「然!尊者!」彼等比丘應諾尊者阿難。爾時世尊由舍衛城行乞食後,從行乞而歸,告尊者阿難曰:「阿難!我等同往東園鹿母講堂以作日中安息。」「奉教!」尊者阿難 161 應諾世尊。如是世尊與尊者阿難為日中之安息同往東園鹿母講堂。如是世尊日暮由 宴默而起,告尊者阿難曰:「阿難!我等同往弗巴庫達伽(東浴室)河沐浴。」「奉教!」 尊者阿難應諾世尊。

巴利原典
(CSCD)001
273. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, rammakassa brāhmaṇassa assamo avidūre. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; pāsādiko, bhante, rammakassa brāhmaṇassa assamo. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ. Atha kho bhagavā rammakassa brāhmaṇassa assamaṃ pavisitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāyanuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā’’ti ? ‘‘Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto’’ti. ‘‘Sādhu, bhikkhave! Etaṃ kho, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā, ariyo vā tuṇhībhāvo’’.

英譯
(by Ven. Thanissaro Bhikkhu.)002
273. So the Blessed One, together with Ven. Ananda, went to the Eastern Gatehouse to bathe his limbs. Having bathed his limbs at the Eastern Gatehouse, coming out of the water, he stood in his lower robe, drying his limbs. Then Ven. Ananda said to him, "Lord, the hermitage of Rammaka the brahman is not far away. Pleasing is the hermitage of Rammaka the brahman. Delightful is the hermitage of Rammaka the brahman. It would be good if the Blessed One went to the hermitage of Rammaka the brahman out of sympathy." The Blessed One acquiesced through silence.

So the Blessed One went to the hermitage of Rammaka the brahman. Now at that time a large number of monks had gathered in the hermitage of Rammaka the brahman for a Dhamma discussion. The Blessed One stood outside the door waiting for the discussion to end. On knowing that the discussion had ended, clearing his throat, he tapped at the door. The monks opened the door for him. Entering the hermitage of Rammaka the brahman, the Blessed One sat down on a seat made ready. As he was sitting there, he addressed the monks: "For what discussion are you gathered together here? In the midst of what discussion have you been interrupted?"

"Lord, our interrupted Dhamma discussion was about the Blessed One himself, and then the Blessed One arrived."

"Good, monks. It's fitting that you, as sons of good families who have gone forth out of faith from home to the homeless life, should gather for Dhamma discussion. When you have gathered you have two duties: either Dhamma discussion or noble silence. 005

漢譯
(蕭式球 譯)003
273. 於是,世尊和阿難尊者一起前往東城門外洗手腳,他洗完手腳後返回岸上,穿著一件衣來乾身。這時候阿難尊者對世尊說: “大德,羅摩婆羅門的居所距離這裏不遠,它是一個怡人的地方,是一個使人愉悅的地方,願世尊悲憫,前往羅摩婆羅門的居所就好了。”

  世尊保持沈默以表示接受阿難的建議。於是,世尊前往羅摩婆羅門的居所。

  那時候,一些比丘在羅摩婆羅門的居所坐在一起談論法義。於是世尊站在門外等談論完結。當世尊知道談論完結時,便發出一聲輕咳,然後敲門。那些比丘開門給世尊,於是世尊進入羅摩婆羅門的居所,坐在為他預備好的座位上,然後對比丘說: “比丘們,剛才你們談論的是什麼呢?你們談論到哪裏呢?”

  “大德,當我們談到世尊的時候,世尊便來到了。”

  “比丘們,十分好。比丘們,你們因為有信而出家,過沒有家庭的生活,是適宜坐在一起談論法義的。比丘們,你們聚集一起時應做兩件事情:談論法義或保持聖者的沈默。

漢譯
(元亨寺版)004
273. 於是世尊與尊者阿難為沐浴同往弗巴庫達伽河。於弗巴庫達伽 河沐浴後,一衣而起,以乾身體。其時尊者阿難白世尊言:「世尊!彼婆羅門蘭摩伽 庵即在附近,世尊!彼婆羅門蘭摩伽庵甚為可愛。世尊!婆羅門蘭摩伽庵是甚清適, 世尊若以慈愍而往婆羅門蘭摩伽庵者是幸也。」世尊默然而許。如是世尊即往婆羅門 蘭摩伽庵。時眾多比丘為法談而集合於婆羅門蘭摩伽庵。於是世尊立於門外,以待 法談終。世尊知法談終矣,即以咳謦輕彈門閂作示。彼等比丘(聞聲)即為世尊開 門。於是世尊走進婆羅門蘭摩伽庵,坐於所設之座。著座已,世尊告諸比丘曰:「諸 比丘!今為何法談而聚會耶?汝等談話中於何部分而中斷耶?」[彼等曰:]「世尊! 其時世尊到,我等即有關世尊之法談而中斷。」[世尊曰:]「善哉!諸比丘!如汝 等善男子以信而離俗出家,為法談而聚會者,甚為至善。諸比丘!聚會者有二種所 作:一是法談,二是聖默也。

巴利原典
(CSCD)001
274. ‘‘Dvemā, bhikkhave, pariyesanā – ariyā ca pariyesanā, anariyā ca pariyesanā.

‘‘Katamā ca, bhikkhave, anariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesati, attanā jarādhammo samāno jarādhammaṃyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati, attanā sokadhammo samāno sokadhammaṃyeva pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, jātidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jātidhammaṃ, dāsidāsaṃ jātidhammaṃ, ajeḷakaṃ jātidhammaṃ, kukkuṭasūkaraṃ jātidhammaṃ, hatthigavāssavaḷavaṃ jātidhammaṃ, jātarūparajataṃ jātidhammaṃ. Jātidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito gadhīto (syā. ka.) mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, jarādhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jarādhammaṃ, dāsidāsaṃ jarādhammaṃ, ajeḷakaṃ jarādhammaṃ, kukkuṭasūkaraṃ jarādhammaṃ, hatthigavāssavaḷavaṃ jarādhammaṃ , jātarūparajataṃ jarādhammaṃ. Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, byādhidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, byādhidhammaṃ, dāsidāsaṃ byādhidhammaṃ, ajeḷakaṃ byādhidhammaṃ, kukkuṭasūkaraṃ byādhidhammaṃ, hatthigavāssavaḷavaṃ byādhidhammaṃ. Byādhidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, maraṇadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, maraṇadhammaṃ, dāsidāsaṃ maraṇadhammaṃ, ajeḷakaṃ maraṇadhammaṃ, kukkuṭasūkaraṃ maraṇadhammaṃ, hatthigavāssavaḷavaṃ maraṇadhammaṃ. Maraṇadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, sokadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, sokadhammaṃ, dāsidāsaṃ sokadhammaṃ, ajeḷakaṃ sokadhammaṃ, kukkuṭasūkaraṃ sokadhammaṃ, hatthigavāssavaḷavaṃ sokadhammaṃ. Sokadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṃyeva pariyesati.

‘‘Kiñca, bhikkhave, saṃkilesadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, saṃkilesadhammaṃ, dāsidāsaṃ saṃkilesadhammaṃ, ajeḷakaṃ saṃkilesadhammaṃ , kukkuṭasūkaraṃ saṃkilesadhammaṃ, hatthigavāssavaḷavaṃ saṃkilesadhammaṃ, jātarūparajataṃ saṃkilesadhammaṃ. Saṃkilesadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. Ayaṃ, bhikkhave, anariyā pariyesanā.

英譯
(by Ven. Thanissaro Bhikkhu.)002
274. "Monks, there are these two searches: ignoble search & noble search. And what is ignoble search? There is the case where a person, being subject himself to birth, seeks [happiness in] what is likewise subject to birth. Being subject himself to aging... illness... death... sorrow... defilement, he seeks [happiness in] what is likewise subject to illness... death... sorrow... defilement.

"And what may be said to be subject to birth? Spouses & children are subject to birth. Men & women slaves... goats & sheep... fowl & pigs... elephants, cattle, horses, & mares... gold & silver are subject to birth. Subject to birth are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks what is likewise subject to birth.

"And what may be said to be subject to aging... illness... death... sorrow... defilement? Spouses & children... men & women slaves... goats & sheep... fowl & pigs... elephants, cattle, horses, & mares... gold & silver 006 are subject to aging... illness... death... sorrow... defilement. Subject to aging... illness... death... sorrow... defilement are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks what is likewise subject to aging... illness... death... sorrow... defilement. This is ignoble search.

漢譯
(蕭式球 譯)003
274.  “比丘們,有兩種尋求:尋求聖者之法和尋求非聖者之法。

  “比丘們,什麼是一個尋求非聖者之法的人呢?

  “比丘們,一個自己在生法之中而尋求生法的人,一個自己在老法之中而尋求老法的人,一個自己在病法之中而尋求病法的人,一個自己在死法之中而尋求死法的人,一個自己在憂法之中而尋求憂法的人,一個自己在污染法之中而尋求污染法的人。

  “比丘們,什麼可說是生法呢?比丘們,子女和妻子是生法,男女僕人是生法,家禽家畜是生法,動物走獸是生法,金銀錢財是生法。比丘們,這些就是人們所緊執的生法了。一個受這些東西束縛、受這些東西迷醉、抓著這些東西不放的人,就是一個自己在生法之中而尋求生法的人了。

  “比丘們,什麼可說是老法……
  “比丘們,什麼可說是病法……
  “比丘們,什麼可說是死法……
  “比丘們,什麼可說是憂法……

  “比丘們,什麼可說是污染法呢?比丘們,子女和妻子是污染法,男女僕人是污染法,家禽家畜是污染法,動物走獸是污染法,金銀錢財是污染法。比丘們,這些就是人們所緊執的污染法了。一個受這些東西束縛、受這些東西迷醉、抓著這些東西不放的人,就是一個自己在污染法之中而尋求污染法的人了。

漢譯
(元亨寺版)004
274.  諸比丘!此等有二種求:聖求及非聖求也。諸比丘!如何是非聖求?曰:於此 162 有一人,自生法而求生法、自老法而求老法、自病法而求病法、自死法……愁法、 雜穢法而求死法……愁法、雜穢法也。諸比丘!如何為生法?曰:妻子是生法,婢 僕是生法,山羊、羊是生法,雞、豚是生法,象、牛、馬、牝馬1是生法,金、銀 是生法。諸比丘!生法實為此等之諸依,於其處彼被縛,令狂,貪著,自生法而求 生法。諸比丘!如何為老法?曰:妻子是老法,僕、婢是老法,山羊、羊是老法,
(二六 聖求經 二二五 ----中部經典一 二二六)
雞、豚是老法,象、牛、馬、牝馬是老法,金銀是老法。諸比丘!老法實為此等之 諸依,於其處彼被縛,令狂、貪著,自老法而求老法也。諸比丘!如何為病法也? 曰:妻子是病法,僕、婢是病法,山羊、羊是病法,雞、豚是病法,象、牛、馬、 牝馬是病法。諸比丘!病法實為此等之諸依。於其處彼被縛,令狂、貪著,自病法 而求病法也。諸比丘!如何為死法?曰:妻子是死法……乃至……象、牛、馬、牝 馬是死法。諸比丘!死法實為此等之諸依。於其處彼被縛,令狂、貪著,自死法而 求死法也。諸比丘!如何為愁法?曰:妻子是愁法……乃至……象、牛、馬、牝馬 是愁法。諸比丘!愁法實為此等之諸依。於其處彼被縛,令狂、貪著,自愁法而求 愁法。諸比丘!如何為雜穢法?曰:妻子是雜穢法、僕婢是雜穢法、山羊、羊是雜 穢法,雞、豚是雜穢法,象、牛、馬、牝馬是雜穢法,金、銀是雜穢法。諸比丘! 雜穢法實為此等之諸依,於其處彼被縛,令狂、貪著,自雜穢法而求雜穢法。諸比 丘!此非聖求也。 163

巴利原典
(CSCD)001
275. ‘‘Katamā ca, bhikkhave, ariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. Ayaṃ, bhikkhave, ariyā pariyesanā.
英譯
(by Ven. Thanissaro Bhikkhu.)002
275. "And what is the noble search? There is the case where a person, himself being subject to birth, seeing the drawbacks of birth, seeks the unborn, unexcelled rest from the yoke: Unbinding. Himself being subject to aging... illness... death... sorrow... defilement, seeing the drawbacks of aging... illness... death... sorrow... defilement, seeks the aging-less, illness-less, deathless, sorrow-less, undefiled, unexcelled rest from the yoke: Unbinding. This is the noble search.
漢譯
(蕭式球 譯)003
275.  “比丘們,什麼是一個尋求聖者之法的人呢?

  “比丘們,一個自己在生法之中而知道生法的過患、尋求無生的境界、尋求無上安穩的湼槃的人。

  “比丘們,一個自己在老法……
  “比丘們,一個自己在病法……
  “比丘們,一個自己在死法……
  “比丘們,一個自己在憂法……

  “比丘們,一個自己在污染法之中而知道污染法的過患、尋求無污染的境界、尋求無上安穩的湼槃的人。比丘們,這就是一個尋求聖者之法的人了。

漢譯
(元亨寺版)004
275. 163 諸比丘!如何為聖求?曰:於此有一人,自生法而知於生法之患,以求無生無 上安穩涅槃。自老法而知於老法之患,以求無老無上安穩涅槃。自病法……自死法 ……自愁法……自雜穢法而知於雜穢法之患,以求無雜穢無上安穩涅槃。諸比丘! 此是聖求也。

巴利原典
(CSCD)001
276. ‘‘Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṃyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṃyeva pariyesāmi, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘kiṃ nu kho ahaṃ attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno…pe… byādhidhammo samāno… maraṇadhammo samāno… sokadhammo samāno… attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi? Yaṃnūnāhaṃ attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyya’nti.
英譯
(by Ven. Thanissaro Bhikkhu.)002
276. "I, too, monks, before my Awakening, when I was an unawakened bodhisatta, being subject myself to birth, sought what was likewise subject to birth. Being subject myself to aging... illness... death... sorrow... defilement, I sought [happiness in] what was likewise subject to illness... death... sorrow... defilement. The thought occurred to me, 'Why do I, being subject myself to birth, seek what is likewise subject to birth? Being subject myself to aging... illness... death... sorrow... defilement, why do I seek what is likewise subject to illness... death... sorrow... defilement? What if I, being subject myself to birth, seeing the drawbacks of birth, were to seek the unborn, unexcelled rest from the yoke: Unbinding? What if I, being subject myself to aging... illness... death... sorrow... defilement, seeing the drawbacks of aging... illness... death... sorrow... defilement, were to seek the aging-less, illness-less, deathless, sorrow-less,, unexcelled rest from the yoke: Unbinding?'
漢譯
(蕭式球 譯)003
276.  “比丘們,當我還是菩薩,未取得正覺的時候,那時我還是一個自己在生法之中而尋求生法的人,一個自己在老法之中而尋求老法的人,一個自己在病法之中而尋求病法的人,一個自己在死法之中而尋求死法的人,一個自己在憂法之中而尋求憂法的人,一個自己在污染法之中而尋求污染法的人。

  “比丘們,那時我心想: ‘為什麼我在生法之中而尋求生法,在老法之中而尋求老法,在病法之中而尋求病法,在死法之中而尋求死法,在憂法之中而尋求憂法,在污染法之中而尋求污染法呢?讓我在生法之中而知道生法的過患,尋求無生的境界,尋求無上安穩的湼槃。讓我在老法……讓我在病法……讓我在死法……讓我在憂法……讓我在污染法之中而知道污染法的過患,尋求無污染的境界,尋求無上安穩的湼槃吧。’

漢譯
(元亨寺版)004
276. 諸比丘!予亦於正覺以前,於未正覺菩薩之時,亦自生法而求生法,自老法而 求老法,自病法而求病法,自死法而求死法,自愁法而求愁法,自雜穢法而求雜穢 法。諸比丘!如是予生是念:『何故予自生法而求生法,自老法而求老法……乃至 ……自雜穢法而求雜穢法否?然,予自生法而知於生法之患,以求無生無上安穩涅 槃,自老法而見於老法之患,以求無老無上安穩涅槃,自病法……自死法……自愁 法……自雜穢法而知於雜穢法之患,以求無雜穢無上安穩涅槃。』

巴利原典
(CSCD)001
277. ‘‘So kho ahaṃ, bhikkhave, aparena samayena daharova samāno susukāḷakeso , bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃ kusalagavesī kiṃkusalaṃgavesī (ka.) anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ. Upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhikkhave, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

‘‘Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti upasampajja pavedesīti (sī. syā. pī.)? Evaṃ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

‘‘Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ –

‘Ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.

‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno (attano) ( ) natthi (sī. syā. pī.) antevāsiṃ maṃ samānaṃ attanā attano (sī. pī.) samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

英譯
(by Ven. Thanissaro Bhikkhu.)002
277. "So, at a later time, while still young, a black-haired young man endowed with the blessings of youth in the first stage of life — and while my parents, unwilling, were crying with tears streaming down their faces — I shaved off my hair & beard, put on the ochre robe and went forth from the home life into homelessness.

"Having thus gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Alara Kalama and, on arrival, said to him: 'Friend Kalama, I want to practice in this doctrine & discipline.'

"When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge, having realized it for himself through direct knowledge.'

"It was not long before I quickly learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw — I, along with others.

"I thought: 'It isn't through mere conviction alone that Alara Kalama declares, "I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge." Certainly he dwells knowing & seeing this Dhamma.' So I went to him and said, 'To what extent do you declare that you have entered & dwell in this Dhamma?' When this was said, he declared the dimension of nothingness.

"I thought: 'Not only does Alara Kalama have conviction, persistence, mindfulness, concentration, & discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. What if I were to endeavor to realize for myself the Dhamma that Alara Kalama declares he has entered & dwells in, having realized it for himself through direct knowledge.' So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to him and said, 'Friend Kalama, is this the extent to which you have entered & dwell in this Dhamma, having realized it for yourself through direct knowledge?'

"'Yes, my friend...'

"'This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.'

"'It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge. The Dhamma I know is the Dhamma you know; the Dhamma you know is the Dhamma I know. As I am, so are you; as you are, so am I. Come friend, let us now lead this community together.'

"In this way did Alara Kalama, my teacher, place me, his pupil, on the same level with himself and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding, but only to reappearance in the dimension of nothingness.' So, dissatisfied with that Dhamma, I left.

漢譯
(蕭式球 譯)003
277.  “比丘們,過了一些時候,我剃掉頭髮和鬍鬚,穿著袈裟衣,從家庭生活中出家,過沒有家庭的生活。那時我年少、髮黑、壯健、在人生的早期,我的父母不想我出家,淚流滿面。

  “我成為一位出家人,尋找善法,尋求達致無上寂靜的途徑。我去到阿羅邏.迦藍那裏,對他說: ‘迦藍賢友,我想在你的法和律之中修習梵行。’

  “比丘們,當我說了這番話後,迦藍對我說: ‘賢友,你逗留在這裏吧。像你那樣有智慧的人,很快便可以親身以無比智來體證這法義,然後安住在證悟之中。’

  “比丘們,我很快便能掌握那法義。只要老師教一遍,我便能夠和其他同門一樣,帶有智慧和自信地說: ‘我已知那些法義,已見那些法義。’

  “比丘們,那時我心想: ‘修習迦藍這法義不是僅僅出於信的。我是可以親身以無比智來體證他宣說的法義,然後安住在證悟之中的。迦藍真的是對這法義有知有見的。’

  “比丘們,於是我前往迦藍那裏,對他說: ‘迦藍賢友,你親身以無比智來體證的法義,然後安住在證悟之中,究竟這境界去到什麼程度呢?’

  “比丘們,當我說了這番話後,迦藍宣稱達到無所有處。那時我心想: ‘不單只迦藍有信,我也有信;不單只迦藍有精進,我也有精進;不單只迦藍有念,我也有念;不單只迦藍有定,我也有定;不單只迦藍有慧,我也有慧。讓我在迦藍的法義之中努力修習,親身以無比智來體證這法義,然後安住在證悟之中吧。’

  “比丘們,我很快便可以親身以無比智來體證那法義,然後安住在證悟之中了。

  “比丘們,於是我前往迦藍那裏,對他說: ‘迦藍賢友,你是宣稱親身以無比智來體證這法義,然後安住在證悟之中的嗎?’

  “ ‘賢友,是的。’

  “ ‘賢友,我現在也是宣稱親身以無比智來體證這法義,然後安住在證悟之中。’

  “ ‘賢友,我有得著。賢友,我有得益。我能看見一位像你那樣的同修賢友!我宣稱親身以無比智來體證這法義,然後安住在證悟之中,你也是宣稱親身以無比智來體證這法義,然後安住在證悟之中;你宣稱親身以無比智來體證這法義,然後安住在證悟之中,我也是宣稱親身以無比智來體證這法義,然後安住在證悟之中。我知這法義,你也知這法義;你知這法義,我也知這法義。你像我那樣,我像你那樣。賢友,來吧,現在讓我們兩人一起來護持這個團體吧。’

  “比丘們,之後,身為老師的迦藍視身為弟子的我不分高下,他對我作出很高的恭敬。

  “比丘們,那時我心想: ‘這法義不能帶來厭離、無欲、寂滅、寧靜、無比智、正覺、湼槃,只是帶來投生無所有處。’ 我對那法義感到不足,之後便離開了那法義。

漢譯
(元亨寺版)004
277.  諸比丘!於是而後,予於少壯有漆黑之髮充滿蓬勃朝氣與活力青年之青春人 生,於父母不樂,啼淚痛哭之中,剃除鬚髮,著袈裟衣,從在家成為出家之行者。 彼予如是為修行者,不論如何以求所有之最善,以求無上寂靜最上道而往阿羅羅迦 羅摩仙人之處,往而白阿羅羅迦羅摩仙人言:『尊者迦羅摩,我願於此法、律,以 164 行梵行。』諸比丘!如是告之,阿羅羅迦羅摩答予曰:『尊者!當住之,此法於其 處、於智者不久即等於其師,如得自知、自證、自達,如此之法也。』諸比丘!如
(二六 聖求經 二二七 ----中部經典一 二二八)
是予不久即得直學其法。諸比丘!彼予以舉唇程度,於言所言程度之語,得智以說 語言,以至語長老之語,且『我知見』且[達]自他共至處。諸比丘!如是予生是 念:『阿羅羅迦羅摩唯獨信此法--予是自知、自證、自達--不宣說,阿羅羅迦 羅摩真是知見此法也。』諸比丘!如是予往阿羅羅迦羅摩之處。往而白阿羅羅迦羅 摩言:『尊者迦羅摩,是如何程度宣說自知、自證、自達此法耶?』諸比丘!如是 語時,阿羅羅迦羅摩宣說無所有處。諸比丘!如是予生是念:『非但阿羅羅迦羅摩 有信,而予亦有信,非但阿羅羅迦羅摩有精進,而予亦有精進;非但阿羅羅迦羅摩 有念,而予亦有念;非但阿羅羅迦羅摩有定,而予亦有定;非但阿羅羅迦摩羅有慧, 而予亦有慧。然予對阿羅羅迦羅摩所宣說自知、自證、自達其法,竭力於自證。』 諸比丘!如是予不久遂自知、自證、自達其法。諸比丘!於是予即往阿羅羅迦羅摩 之處。往而言阿羅羅迦羅摩曰:『尊者迦羅摩,汝是否於此程度即宣說自知、自證、 自達此法耶?』[迦羅摩曰:]『尊者!予如是程度宣說自知、自證、自達此法。』 [予曰]:『尊者!予亦如是程度自知、自證、自達此法。』[仙曰:]『尊者!我等 見如是同梵行者,如汝之尊者,誠是榮幸、誠是幸福。如是之法予宣說自知、自證、 165 自達,為尊者自知、自證、自達;尊者自知、自證、自達其法,為予所宣說。自知、 自證、自達之法也。如是予所知其法,尊者亦知,又尊者所知其法,予亦知。如是, 如予尊者亦然,如尊者予亦然。來!尊者!我等兩人以守護此[修行]眾。』諸比 丘!如是吾師者阿羅羅迦羅摩,置弟子予與自己同等,對予以最上恭敬、尊崇。諸 比丘!如是予生是念:『此法最還只能涉達無所有處,而不得導於厭離、不得導於 離貪、不得導於滅盡寂靜、智、覺、涅槃。』諸比丘!於是予不再信奉彼法、不滿 足彼法故而離去。

巴利原典
(CSCD)001
278. ‘‘So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako uddako (sī. syā. pī.) rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso āvuso rāma (sī. syā. ka.) mahāsatto rāmaputtameva avoca, na rāmaṃ, rāmo hi tattha gaṇācariyo bhaveyya, tadā ca kālaṅkato asanto. tenevettha rāmāyattāni kriyapadāni atītakālavasena āgatāni, udako ca rāmaputto mahāsattassa sabrahmacārītveva vutto, na ācariyoti. ṭīkāyaṃ ca ‘‘pāḷiyaṃ rāmasseva samāpattilābhitā āgatā na udakassā’’ti ādi pacchābhāge pakāsitā, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhikkhave, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.

‘‘Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ , mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi, na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

‘‘Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ –

‘Ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.

‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi, taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti . Iti kho, bhikkhave , udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

英譯
(by Ven. Thanissaro Bhikkhu.)002
278. "In search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Uddaka Ramaputta and, on arrival, said to him: 'Friend Uddaka, I want to practice in this doctrine & discipline.'

"When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge, having realized it for himself through direct knowledge.'

"It was not long before I quickly learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw — I, along with others.

"I thought: 'It wasn't through mere conviction alone that Rama declared, "I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge." Certainly he dwelled knowing & seeing this Dhamma.' So I went to Uddaka and said, 'To what extent did Rama declare that he had entered & dwelled in this Dhamma?' When this was said, Uddaka declared the dimension of neither perception nor non-perception.

"I thought: 'Not only did Rama have conviction, persistence, mindfulness, concentration, & discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. What if I were to endeavor to realize for myself the Dhamma that Rama declared he entered & dwelled in, having realized it for himself through direct knowledge.' So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to Uddaka and said, 'Friend Uddaka, is this the extent to which Rama entered & dwelled in this Dhamma, having realized it for himself through direct knowledge?'

"'Yes, my friend...'

"'This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.'

"'It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the Dhamma Rama declared he entered & dwelled in, having realized it for himself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma Rama declared he entered & dwelled in, having realized it for himself through direct knowledge. The Dhamma he knew is the Dhamma you know; the Dhamma you know is the Dhamma he knew. As he was, so are you; as you are, so was he. Come friend, lead this community.'

"In this way did Uddaka Ramaputta, my companion in the holy life, place me in the position of teacher and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding, but only to reappearance in the dimension of neither perception nor non-perception.' So, dissatisfied with that Dhamma, I left.

漢譯
(蕭式球 譯)003
278.  “比丘們,我繼續去尋找善法,尋求達致無上寂靜的途徑。我去到優陀迦.羅摩子那裏,對他說: ‘賢友,我想在你的法和律之中修習梵行。’

  “比丘們,當我說了這番話後,羅摩子對我說: ‘賢友,你逗留在這裏吧。像你那樣有智慧的人,很快便可以親身以無比智來體證這法義,然後安住在證悟之中。’

  “比丘們,我很快便能掌握那法義。只要老師教一遍,我便能夠和其他同門一樣,帶有智慧和自信地說: ‘我已知那些法義,已見那些法義。’

  “比丘們,那時我心想: ‘修習羅摩這法義不是僅僅出於信的。我是可以親身以無比智來體證他宣說的法義,然後安住在證悟之中的。羅摩真的是對這法義有知有見的。’

  “比丘們,於是我前往羅摩子那裏,對他說: ‘羅摩子賢友,你的父親羅摩曾經親身以無比智來體證的法義,然後安住在證悟之中,究竟這境界去到什麼程度呢?’

  “比丘們,當我說了這番話後,羅摩子說羅摩曾經宣稱達到非想非非想處。那時我心想: ‘不單只羅摩有信,我也有信;不單只羅摩有精進,我也有精進;不單只羅摩有念,我也有念;不單只羅摩有定,我也有定;不單只羅摩有慧,我也有慧。讓我在羅摩的法義之中努力修習,親身以無比智來體證這法義,然後安住在證悟之中吧。’

  “比丘們,我很快便可以親身以無比智來體證那法義,然後安住在證悟之中了。

  “比丘們,於是我前往羅摩子那裏,對他說: ‘羅摩子賢友,你的父親羅摩曾經是宣稱親身以無比智來體證這法義,然後安住在證悟之中的嗎?’

  “ ‘賢友,是的。’

  “ ‘賢友,我現在也是宣稱親身以無比智來體證這法義,然後安住在證悟之中。’

  “ ‘賢友,我有得著。賢友,我有得益。我能看見一位像你那樣的同修賢友!我的父親羅摩曾經宣稱親身以無比智來體證這法義,然後安住在證悟之中,你也是宣稱親身以無比智來體證這法義,然後安住在證悟之中;你宣稱親身以無比智來體證這法義,然後安住在證悟之中,我的父親羅摩曾經也是宣稱親身以無比智來體證這法義,然後安住在證悟之中。我的父親羅摩知這法義,你也知這法義;你知這法義,我的父親羅摩也知這法義。你像我的父親羅摩那樣,我的父親羅摩像你那樣。賢友,來吧,現在你來護持這個團體吧。’

  “比丘們,之後,羅摩子視我為同修和老師,他對我作出很高的恭敬。

  “比丘們,那時我心想: ‘這法義不能帶來厭離、無欲、寂滅、寧靜、無比智、正覺、湼槃,只是帶來投生非想非非想處。’ 我對那法義感到不足,之後便離開了那法義。

漢譯
(元亨寺版)004
278.  諸比丘!如是予不論如何,以求所有之最善、以求無上寂靜最上道,而往鬱多 迦羅摩子之處。往而言鬱多迦羅摩子曰:『尊者!予願於此法、律,以行梵行。』 諸比丘!如是言時,鬱多迦羅摩子言予曰:『尊者!應住之,此法於其處,智者不 久即等於其師,得自知,自證、自達如是之法。』諸比丘!於是予不久遂得直學其 法。諸比丘!彼,予於舉唇程度,以言所言程度之語,得智以說智法,以至語長老 之語,且『我知見』以[達]自他共至處。諸比丘!如是予生是念:『鬱多迦羅摩 子不僅獨以信宣說此法:予非自知、自證、自達住而宣說。鬱多迦羅摩子確真得知
(二六 聖求經 二二九 ----中部經典一 二三0)
見此法也。』諸比丘!於此予即往鬱多迦羅摩子之處,往而言鬱多迦羅摩子曰:『尊 者羅摩子,汝於如何程度宣說自知、自證、自達此法耶?』諸比丘!如是言時,鬱 166 多迦羅摩子以宣說非想非非想處。諸比丘!如是予生是念:『非但羅摩子有信,然 予亦有信;非但羅摩子有精進,然予亦有精進;非但羅摩子有念,然予亦有念,非 但羅摩子有定,然予亦有定;非但羅摩子有慧,然予亦有慧,然予對羅摩子所宣說 自知、自證、自達其法,遏力於自證。』諸比丘!如是予不久遂得自知、自證、自 達其法。諸比丘!於是予往鬱多迦羅摩子之處,往而言鬱多迦羅摩子曰:『尊者羅 摩子!汝是如何程度即宣說自知、自證、自達此法耶?』[羅摩子曰:]『尊者!予 如是程度宣說自知、自證、自達此法。』[予曰:]『尊者!予亦如是程度於自知、 自證、自達此法。』[羅摩子曰:]『尊者!如是見同行者如汝之尊者,我等誠是榮 幸、誠是幸福也。如是予宣說自知、自證、自達其法,尊者亦自知、自證。自達; 尊者自知、自證、自達其法,亦予所宣說自知、自證、自達之法也。如是之法,予 所知,尊者亦知,尊者所知其法,予亦知。如是,如予汝亦然;如汝予亦然。來! 尊者!汝當守護此[修行]眾。』諸比丘!如是鬱多迦羅摩子為予之同行者,而且 將予以置於師之位,對予以最上恭敬、尊崇。諸比丘!如是予作是念:『此法最遠 只能到達非想非非想處,此法不得導於厭離、不得導於離貪、不得導於滅盡、寂靜、 智、覺、涅槃。』諸比丘!如是予不再奉行其法、不滿足其法而出去。

巴利原典
(CSCD)001
279. ‘‘So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā sāmantā (?) ca gocaragāmaṃ . Tassa mayhaṃ, bhikkhave, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, bhikkhave, tattheva nisīdiṃ – alamidaṃ padhānāyāti.
英譯
(by Ven. Thanissaro Bhikkhu.)002
279. "In search of what might be skillful, seeking the unexcelled state of sublime peace, I wandered by stages in the Magadhan country and came to the military town of Uruvela. There I saw some delightful countryside, with an inspiring forest grove, a clear-flowing river with fine, delightful banks, and villages for alms-going on all sides. The thought occurred to me: 'How delightful is this countryside, with its inspiring forest grove, clear-flowing river with fine, delightful banks, and villages for alms-going on all sides. This is just right for the exertion of a clansman intent on exertion.' So I sat down right there, thinking, 'This is just right for exertion.'
漢譯
(蕭式球 譯)003
279.  “比丘們,我繼續去尋找善法,尋求達致無上寂靜的途徑。我在摩揭陀遊行,途經多處地方之後便去到優樓頻螺的舍那鎮。我看見那地方十分怡人,叢林使人愉悅,河流流著清澈的河水,有怡人的渡口,附近有可供化食的村落。那時我心想: ‘這地方十分怡人,叢林使人愉悅,河流流著清澈的河水,有怡人的渡口,附近有可供化食的村落。這地方有一個很好的條件給人精勤修習。’

  “比丘們,於是我坐在那裏精勤修習。

漢譯
(元亨寺版)004
279.  諸比丘!如是,予不論如何以求所有之最善,以求無上寂靜最上道,遊化於摩 167 揭陀國,入鬱卑羅之闍那聚落。予於其處,見清適可愛叢林,流水清澄善築堤坡, 誠是可愛之川流、四周實豐裕之村落。諸比丘!如是予作是念:『此地或實是可愛, 叢林清適,河流清澄,善築堤坡,誠是可愛,而到處有豐裕之村落,實是欲精進之 善男子,最適精勤之地也!』諸比丘!於是予趺坐於其處,作是念:『實是適於精 進之地!』

巴利原典
(CSCD)001
280. ‘‘So kho ahaṃ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
英譯
(by Ven. Thanissaro Bhikkhu.)002
280. "Then, monks, being subject myself to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled rest from the yoke, Unbinding, I reached the unborn, unexcelled rest from the yoke: Unbinding. Being subject myself to aging... illness... death... sorrow... defilement, seeing the drawbacks of aging... illness... death... sorrow... defilement, seeking the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke, Unbinding, I reached the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke: Unbinding. Knowledge & vision arose in me: 'Unprovoked is my release. This is the last birth. There is now no further becoming.'
漢譯
(蕭式球 譯)003
280.  我在生法之中知道生法的過患;我在尋求無生的境界,尋求無上安穩的湼槃;我證得無生的境界,我證得湼槃。

  “我在老法……

  “我在病法……

  “我在死法……

  “我在憂法……

  “我在污染法之中知道污染法的過患;我在尋求無污染的境界,尋求無上安穩的湼槃;我證得無污染的境界,我證得湼槃。

  “我的智和見生出來了,我有不動搖的解脫。這是我最後的一生,從此不再受後有。

漢譯
(元亨寺版)004
280.  諸比丘!如是予於自生法而知生法之患,以求無生無上安穩涅槃、以得無生無 上安穩涅槃,於自老法而知老法之患,以求無老無上安穩涅槃,以得無老無上安穩 涅槃。於自病法而知病法之患,以求無病無上安穩涅槃,以得無病無上安穩涅槃。 於自死法而知死法之患,以求無死無上安穩涅槃,以得無死無上安穩涅槃。於自愁 法而知愁法之患,以求無愁無上安穩涅槃,以得無愁無上安穩涅槃。於自雜穢法而
(二六 聖求經 二三一 ----中部經典一 二三二)
知雜穢法之患,以求無雜穢無上安穩涅槃,以得無雜穢無上安穩涅槃。而且於予知 見生,『予之解脫不可動也,此為最後之生,今不再來此受生也。』

巴利原典
(CSCD)001
281. ‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmā kho panāyaṃ pajā ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ – idappaccayatā paṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā’’’ti āvaṭāti (sī.), āvutā (syā.).

英譯
(by Ven. Thanissaro Bhikkhu.)002
281. "Then the thought occurred to me, 'This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. 007 But this generation delights in attachment, is excited by attachment, enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality & dependent co-arising are hard to see. This state, too, is hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding. And if I were to teach the Dhamma and others would not understand me, that would be tiresome for me, troublesome for me.'

"Just then these verses, unspoken in the past, unheard before, occurred to me:

'Enough now with teaching
what
only with difficulty
I reached.
This Dhamma is not easily realized
by those overcome
with aversion & passion.

What is abstruse, subtle,
deep,
hard to see,
going against the flow —
those delighting in passion,
cloaked in the mass of darkness,
won't see.'

漢譯
(蕭式球 譯)003
281.  “比丘們,那時我心想: ‘我所證得的法義深奧、難見、難覺、寂靜、崇高、不從邏輯推理而得、深入、智者在當中會有所體驗。但是,人們以五蘊為棲所 011 ,對這棲所愛喜,對這棲所愛著,對這棲所感到歡喜。對五蘊這棲所愛喜、愛著、感到歡喜的人,是很難看見緣起這處地方的,是很難看見平息所有行、捨棄所有依、盡除渴愛、無欲、寂滅、湼槃這處地方的。如果我對別人說法,人們將不會明白,我只會為自己帶來疲勞,只會白廢心機。’

  “比丘們,那時我心中生起兩首獨特、以前從沒聽過的偈:

  “ ‘此法難體證,
   難為人解說,
   人受貪瞋蔽,
   不能覺此法。

   此法逆流上,
   深細及難見,
   人受黑暗蔽,
   不能見此法。’

漢譯
(元亨寺版)004
281. 諸比丘!如是予生是念:『予所得此法,甚深難見、難解、寂靜、殊妙、慮絕、 微妙,而唯智者所能知。然此眾生實是好執、執於愛著、歡喜執。而以好執、執於愛著,歡喜執者,此事,是依於緣,難見緣生(之法)。此事即靜止一切行,捨離一 168 切依,以滅渴愛,以去貪欲,滅而難見涅槃者。予若說法,其他者不能解此者,予 唯有彼疲勞,予唯有彼困惑而已。』如是,諸比丘!予於此之驚嘆,顯說前人未聞 之偈-- 艱難之所得 如何當與說 身隨貪瞋者 難覺此等法 微妙逆世流 甚深細難見 欲染癡暗雲 所覆不得見

巴利原典
(CSCD)001
282. ‘‘Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya. Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi – ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati namissati (?), no dhammadesanāyā’ti. Atha kho, bhikkhave, brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

‘Pāturahosi magadhesu pubbe,

Dhammo asuddho samalehi cintito;

Apāpuretaṃ avāpuretaṃ (sī.) amatassa dvāraṃ,

Suṇantu dhammaṃ vimalenānubuddhaṃ.

‘Sele yathā pabbatamuddhaniṭṭhito,

Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha,

Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ sokāvakiṇṇaṃ (syā.) janatamapetasoko,

Avekkhassu jātijarābhibhūtaṃ.

‘Uṭṭhehi vīra vijitasaṅgāma,

Satthavāha aṇaṇa vicara loke;

Desassu desetu (syā. ka.) bhagavā dhammaṃ,

Aññātāro bhavissantī’’’ti.

英譯
(by Ven. Thanissaro Bhikkhu.)002
282. "As I reflected thus, my mind inclined to dwelling at ease, not to teaching the Dhamma.

"Then Brahma Sahampati, having known with his own awareness the line of thinking in my awareness, thought: 'The world is lost! The world is destroyed! The mind of the Tathagata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!' Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared in front me. Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted me with his hands before his heart, and said to me: 'Lord, let the Blessed One teach the Dhamma! Let the One-Well-Gone teach the Dhamma! There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.'

"That is what Brahma Sahampati said. Having said that, he further said this:

'In the past
there appeared among the Magadhans
an impure Dhamma
devised by the stained.
Throw open the door to the Deathless!
Let them hear the Dhamma
realized by the Stainless One!

Just as one standing on a rocky crag
might see people
all around below,
So, O wise
one, with all-around vision,
ascend the palace
fashioned of Dhamma.
Free from sorrow, behold the people
submerged in sorrow,
oppressed by birth & aging.

Rise up, hero, victor in battle!
O Teacher, wander without debt in the world.
Teach the Dhamma, O Blessed One:
There will be those who will understand.'

漢譯
(蕭式球 譯)003
282.  “比丘們,經過考慮,我的心傾向於不說法。這時候,梵天.娑婆世界主知道我的心,他心想: ‘如來.阿羅漢.等正覺的心傾向於不說法。這真是世間的損失!世間的損毀!’

  “比丘們,這時候,像強壯的人在一伸臂或一屈臂的一瞬間,梵天.娑婆世界主在梵世間隱沒,在我跟前出現。之後他把大衣覆蓋一邊肩膊,向我合掌,然後對我說: ‘大德,願世尊說法。大德,願善逝說法。那些眼睛少塵垢的眾生,如果沒有機會聽法的話便會很可惜;總是有人會明白法義的。’

  “比丘們,梵天.娑婆世界主說了以上的話後,再進一步說:

  “ ‘從前在此摩揭陀,
   只有垢人說染法,
   現請無垢人說法,
   為眾生開甘露門。    

   如人站立山峰上,
   垂望各各諸眾生,
   現請具眼之智者,
   攀登正法之宮殿,
   以無憂惱心垂望,
   受制生死之眾生。    

   現請具眼之智者,
   起座到世間遊行,
   世尊於世間說法,
   將有解法義之人。’

漢譯
(元亨寺版)004
282.  諸比丘!實如是思慮,予之心傾向於無為,不傾向於說法。諸比丘!於此娑婆 主梵天以其心知予之心,而作是念:『世界實將滅亡,世界實將毀滅,如來、應供、 正等正覺者之心傾向無為,不傾向於說法。』諸比丘!於此娑婆主梵天,恰如力強 之人以伸屈腕,以屈伸腕,如此迅(速)消失於梵天界,顯現於予前。諸比丘!於 此娑婆主之梵天,偏袒一肩,向予合掌曰:『世尊!世尊應宣說法,善逝應宣說法, 亦有塵垢少之有情,不聞法故而衰退,彼等[若聞法者],成為知法者。』諸比丘! 娑婆世界主之梵天作是語。作是語[已],更[以偈]曰-- 不淨開穢法 嘗現摩竭陀 卿開甘露法 皆應諦聽此 離垢者覺法 例立山巖頂 普瞰人聚會 法成登高樓 願普眼者觀 有智慧之主 沈愁看眾生 請觀離愁者 慈觀生死惱 精進之勇者 169 一切戰勝者 精進世長者 一切無債者 宣說諸正法
(二六 聖求經 二三三 ----中部經典一 二三四)
大師世間尊 彼等成智者

巴利原典
(CSCD)001
283. ‘‘Atha kho ahaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine dassāvino (syā. kaṃ. ka.) viharante, appekacce na paralokavajjabhayadassāvine dassāvino (syā. kaṃ. ka.) viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni tiṭṭhanti (sī. syā. pī.) anupalittāni udakena; evameva kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, bhikkhave, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ –

‘Apārutā tesaṃ amatassa dvārā,

Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

Dhammaṃ paṇītaṃ manujesu brahme’’’ti.

‘‘Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

英譯
(by Ven. Thanissaro Bhikkhu.)002
283. "Then, having understood Brahma's invitation, out of compassion for beings, I surveyed the world with the eye of an Awakened One. As I did so, I saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace & danger in the other world. Just as in a pond of blue or red or white lotuses, some lotuses — born & growing in the water — might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water — so too, surveying the world with the eye of an Awakened One, I saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace & danger in the other world.

"Having seen this, I answered Brahma Sahampati in verse:

'Open are the doors to the Deathless
to those with ears.
Let them show their conviction.
Perceiving trouble, O Brahma,
I did not tell people
the refined,
sublime Dhamma.'

"Then Brahma Sahampati, thinking, 'The Blessed One has given his consent to teach the Dhamma,' bowed down to me and, circling me on the right, disappeared right there.

漢譯
(蕭式球 譯)003
283.  “比丘們,我聽了梵天的請求,對眾生生起了悲心,然後用佛眼觀察世間。當我用佛眼觀察世間時,看見有眼睛少塵垢的眾生,有眼睛多塵垢的眾生;有利根的眾生,有鈍根的眾生;有高質素的眾生,有低質素的眾生;有易受教化的眾生,有難受教化的眾生;有些眾生明白不善行為的過咎。

  “就正如蓮池裏的青蓮花、紅蓮花、白蓮花,它們在水中生長,依賴水份,在水中得到滋養。有一些蓮花還沒長出水面;有一些蓮花已經長到水面;有一些蓮花已經長出水面,不沾水漬。

  “比丘們,同樣地,當我用佛眼觀察世間時,看見有眼睛少塵垢的眾生,有眼睛多塵垢的眾生;有利根的眾生,有鈍根的眾生;有高質素的眾生,有低質素的眾生;有易受教化的眾生,有難受教化的眾生;有些眾生明白不善行為的過咎。

  “比丘們,那時候,我以偈頌來回答梵天.娑婆世界主:

  “ ‘之前恐說法徒勞,
   寧可不說出世法;
   今為眾開甘露門,
   具耳之人得敬信。’

  “比丘們,那時候梵天.娑婆世界主心想: ‘世尊答應我說法了。’ 他對我作禮,對我右繞,然後就在那裏隱沒。

漢譯
(元亨寺版)004
283.  諸比丘!於是予知梵天之懇願,及因對有情之慈愍、以佛眼熟視世間。諸比丘! 予以佛眼熟視世間,見少垢、多垢、利根、鈍根、善性、惡性、從順、不從順之有 情,或見他界與罪過之怖畏而住。恰如於青蓮池,或紅蓮池,或白蓮池,或青蓮, 或紅蓮,或白蓮之生於水中,成長於水中,不出於水,潛於水中而繁茂;又或青蓮, 或紅蓮,或白蓮之生於水中,成長於水中,有等於立於水面;又或青蓮,或紅蓮, 或白蓮之生於水中,成長於水中,出水而立,不為水所污,如是,諸比丘!予以佛 眼,熟視世間,見有少垢、多垢、利根、鈍根、善性、惡性、從順、不從順之有情, 又或見他界與罪過之怖長而住。諸比丘!於是予以偈答娑婆主梵天: 為耳者開甘露門 捨已信執持淨耳  梵天以慮有害予 不說人間正妙法 諸比丘!於是娑婆主梵天作此念:『予得言明世尊從說法,』稽首予右繞忽而消失。

巴利原典
(CSCD)001
284. ‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca – ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca – ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya , khippameva ājāneyyā’ti.

‘‘Tassa mayhaṃ , bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya’nti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, bhikkhave, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ pakkāmiṃ (syā. pī. ka.).

英譯
(by Ven. Thanissaro Bhikkhu.)002
284. "Then the thought occurred to me, 'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?' Then the thought occurred to me, 'This Alara Kalama is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.' Then devas came to me and said, 'Lord, Alara Kalama died seven days ago.' And knowledge & vision arose within me: 'Alara Kalama died seven days ago.' The thought occurred to me, 'A great loss has Alara Kalama suffered. If he had heard this Dhamma, he would have quickly understood it.'

"Then the thought occurred to me, 'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?' Then the thought occurred to me, 'This Uddaka Ramaputta is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.' Then devas came to me and said, 'Lord, Uddaka Ramaputta died last night.' And knowledge & vision arose within me: 'Uddaka Ramaputta died last night.' The thought occurred to me, 'A great loss has Uddaka Ramaputta suffered. If he had heard this Dhamma, he would have quickly understood it.'

"Then the thought occurred to me, 'To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?' Then the thought occurred to me, 'They were very helpful to me, the group of five monks who attended to me when I was resolute in exertion. What if I were to teach them the Dhamma first?' Then the thought occurred to me, 'Where are the group of five monks staying now?' And with the divine eye, purified & surpassing the human, I saw that they were staying near Varanasi in the Deer Park at Isipatana.

"Then, having stayed at Uruvela as long as I liked, I set out to wander by stages to Varanasi.

漢譯
(蕭式球 譯)003
284.  “比丘們,我這樣想: ‘我首先應向誰說法呢?誰可以很快明白這法義呢?’ 我這樣想: ‘迦藍是一位智者、賢者、有經驗的人、長期眼睛少塵垢的人。讓我首先向迦藍說法吧。他將會很快明白這法義。’ 這時候,一些天神來到我那裏,對我說: ‘大德,迦藍已經命終七天了。’ 我的心中也生起了 ‘迦藍已經命終七天’ 的智和見。

  “比丘們,那時我心想: ‘迦藍有大損失!如果他聽了這法義,很快便可以明白過來。’

  “比丘們,我這樣想: ‘我首先應向誰說法呢?誰可以很快明白這法義呢?’ 我這樣想: ‘羅摩子是一位智者、賢者、有經驗的人、長期眼睛少塵垢的人。讓我首先向羅摩子說法吧。他將會很快明白這法義。’ 這時候,一些天神來到我那裏,對我說: ‘大德,羅摩子昨晚已經命終了。’ 我的心中也生起了 ‘羅摩子昨晚已經命終’ 的智和見。

  “比丘們,那時我心想: ‘羅摩子有大損失!如果他聽了這法義,很快便可以明白過來。’

  “比丘們,我這樣想: ‘我首先應向誰說法呢?誰可以很快明白這法義呢?’ 我這樣想: ‘我以前精勤、堅毅地修習苦行的時候,五比丘曾經幫助我、侍奉我。讓我首先向五比丘說法吧。’ 我這樣想: ‘現在五比丘住在哪裏呢?’ 我以清淨及超於常人的天眼,看見五比丘住在波羅奈的仙人住處鹿野苑。我在優樓頻螺住了一段時間後,便啟程向波羅奈出發。

漢譯
(元亨寺版)004
284.  諸比丘!如是予生是念:『予應先為何人說法?何人迅速得體會此法耶?』諸 比丘!如是予又生是念:『彼之阿羅羅迦羅摩實是賢者,心決定、智者也,長無垢 170 性,然!予當先為阿羅羅迦羅摩說法,彼將迅速得體會此法。』諸比丘!於是有天 神,來告予曰:『世尊!阿羅羅迦羅摩既死七日矣!』於是予亦生『阿羅羅迦羅摩 既死七日』之知見。諸比丘!如是予生是念:『阿羅羅迦羅摩天性優異,彼若聞此 法者即迅速得體會也!』諸比丘!如是予又生次之念:『予應先為於何人說法?何 人能迅速得體會此法耶?』諸比丘!如是予生是念:『彼鬱多迦羅摩子實是賢者, 心決定,智者也,長無垢性,然予當先為鬱多迦羅摩子說法,彼能迅速得體會此法。 諸比丘!於是有天神來告予曰:『鬱多迦羅摩子昨夜死矣!』予亦生『鬱多迦羅摩 子昨夜死矣!』之知見。諸比丘!如是予生是念:『鬱多迦羅摩子天性優異,彼若 聞此法者即迅速得體會。』諸比丘!如是予又生次念:『予應先為何人說法?何人 能迅速得體會此法耶?』諸比丘!如是予生是念:『予苦修精進時,彼五比丘對奉 事饒益甚多,然予當先為彼五比丘說法。』諸比丘!如是予先為彼五比丘說法。』
(二六 聖求經 二三五 ----中部經典一 二三六)
諸比丘!如是予生是念:『五比丘今在何處耶?』諸比丘!予以清淨超人之天眼, 見五比丘住婆羅奈仙人住處之鹿野苑。諸比丘!於是予於鬱卑羅如意住後,而向婆 羅奈行腳。

巴利原典
(CSCD)001
285. ‘‘Addasā kho maṃ, bhikkhave, upako ājīvako antarā ājīviko (sī. pī. ka.) ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca – ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto! Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’ti ? Evaṃ vutte, ahaṃ, bhikkhave, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ –

‘Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.

‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

Andhībhūtasmiṃ andhabhūtasmiṃ (sī. syā. pī.) lokasmiṃ, āhañchaṃ amatadundubhi’nti.

‘Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajino’ti!

‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.

‘‘Evaṃ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti huveyyapāvuso (sī. pī.), huveyyāvuso (syā.) vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

英譯
(by Ven. Thanissaro Bhikkhu.)002
285. Upaka the Ajivaka saw me on the road between Gaya and the (place of) Awakening, and on seeing me said to me, 'Clear, my friend, are your faculties. Pure your complexion, and bright. On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?'

"When this was said, I replied to Upaka the Ajivaka in verses:

'All-vanquishing,
all-knowing am I,
with regard to all things,
unadhering.
All-abandoning,
released in the ending of craving:
having fully known on my own,
to whom should I point as my teacher? 008

I have no teacher,
and one like me can't be found.
In the world with its devas,
I have no counterpart.

For I am an arahant in the world;
I, the unexcelled teacher.
I, alone, am rightly self-awakened.
Cooled am I, unbound.

To set rolling the wheel of Dhamma
I go to the city of Kasi.
In a world become blind,
I beat the drum of the Deathless.'
"'From your claims, my friend, you must be an infinite conqueror.'

'Conquerors are those like me
who have reached fermentations' end.
I've conquered evil qualities,
and so, Upaka, I'm a conqueror.'
"When this was said, Upaka said, 'May it be so, my friend,' and — shaking his head, taking a side-road — he left.

漢譯
(蕭式球 譯)003
285.  “比丘們,我在漫長的路途上行走,在伽耶和菩提樹之間,有一位名叫優婆迦的邪命外道看見我,他對我這樣說:‘賢友,你的根門清淨,膚色清淨、明晰。你跟隨誰出家的呢?誰是你的老師呢?你修持什麼法義呢?’ 比丘們,當優婆迦說了這番話後,我以偈頌對他說:

  “ ‘世間所有一切事,
   已知已超不染著,
   諸漏已盡得解脫,
   無師自得究竟智。

       無有導師教導我,
   也無與我同等者;
   或天或人世間中,
   亦無與我同等者。

       我是世上阿羅漢,
   我是無上之導師,
   我是唯一等正覺,
   證入湼槃得清涼。

       如今前往迦尸城,
   為眾生轉大法輪,
   在此黑暗世間中,
   為眾生擊甘露鼓。’

  “優婆迦邪命外道對我說: ‘賢友,聽你這樣說,你宣稱自己已經是一位戰勝十方的勝利者了。’

  “我以偈頌對他說:

  “ ‘如我之人是勝者,
   取得一切漏已盡,
   戰勝一切不善法,
   因此我稱為勝者。’

     “比丘們,當我說了這番話後,優婆迦邪命外道對我說: ‘賢友,可能是吧。’ 之後他搖搖頭,走另一條路離去了。

漢譯
(元亨寺版)004
285.  諸比丘!時有邪命外道名鬱婆迦,見予行腳於伽耶與菩提樹之間,於街道上,於是白予曰:『尊者!卿之諸根清淨,皮膚之色皎潔也。尊者!卿為何而出家耶? 171 卿之師是誰?歡受誰之法耶?』諸比丘!予聞是語,以偈答邪命外道鬱婆迦曰: 予一切智者 一切之勝者 未污一切法 愛盡捨一切 已得於解脫 自覺誰為師 予乃無有師 無類可比者 人天之世界 無有可敵予 予乃應供者 世之無上師 唯一正覺者 得清淨寂滅 為轉大法輪 以往伽氏城2 盲闇之世界 以擊甘露鼓 [鬱婆迦]:『尊者!尊者值是無限勝者,是自認者否?』[予答:] 若得漏盡者 彼等亦勝者 以征服惡法 故予是勝者 諸比丘!如是說已,邪命外道鬱婆羅曰:『尊者!卿或實有如是。』搖頭於傍 道而去。

巴利原典
(CSCD)001
286. ‘‘Atha khvāhaṃ, bhikkhave, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ aññamaññaṃ katikaṃ saṇṭhapesuṃ (vinayapiṭake mahāvagge) – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko bāhuliko (sī. pī.) sāratthadīpanīṭīkāya sameti padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṃ paṭiggahetabbaṃ. Api ca kho āsanaṃ ṭhapetabbaṃ, sace ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, bhikkhave, upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ, appekacce āsanaṃ paññapesuṃ, appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti.

‘‘Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha samudācarittha (sī. syā. pī.). Arahaṃ, bhikkhave, tathāgato sammāsambuddho . Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya . Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Dutiyampi kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko…pe… upasampajja viharissathā’ti. Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti?

‘‘Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta’nti bhāsitametanti (sī. syā. vinayepi)? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

‘‘Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā chabbaggā (sī. syā.) yāpema. Tayopi sudaṃ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā jarādhammā samānā jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā byādhidhammā samānā…pe… attanā maraṇadhammā samānā… attanā sokadhammā samānā… attanā saṃkilesadhammā samānā saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu. Ñāṇañca pana nesaṃ dassanaṃ udapādi – ‘akuppā no vimutti akuppā nesaṃ vimutti (ka.), ayamantimā jāti, natthi dāni punabbhavo’ti.

英譯
(by Ven. Thanissaro Bhikkhu.)002
286. "Then, wandering by stages, I arrived at Varanasi, at the Deer Park in Isipatana, to where the group of five monks were staying. From afar they saw me coming and, on seeing me, made a pact with one another, (saying,) 'Friends, here comes Gotama the contemplative: living luxuriously, straying from his exertion, backsliding into abundance. He doesn't deserve to be bowed down to, to be greeted by standing up, or to have his robe & bowl received. Still, a seat should be set out; if he wants to, he can sit down.' But as I approached, they were unable to keep to their pact. One, standing up to greet me, received my robe & bowl. Another spread out a seat. Another set out water for washing my feet. However, they addressed me by name and as 'friend.'

"So I said to them, 'Don't address the Tathagata by name and as "friend." The Tathagata, friends, is a worthy one, rightly self-awakened. Lend ear, friends: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.'

"When this was said, the group of five monks replied to me, 'By that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now — living luxuriously, straying from your exertion, backsliding into abundance — have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?'

"When this was said, I replied to them, 'The Tathagata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. The Tathagata, friends, is a worthy one, rightly self-awakened. Lend ear, friends: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.'

A second time... A third time, the group of five monks said to me, 'By that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now — living luxuriously, straying from your exertion, backsliding into abundance — have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?'

"When this was said, I replied to the group of five monks, 'Do you recall my ever having spoken in this way before?'

"'No, lord.'

"'The Tathagata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. The Tathagata, friends, is a worthy one, rightly self-awakened. Lend ear, friends: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.'

"And so I was able to convince them. I would teach two monks while three went for alms, and we six lived off what the three brought back from their alms round. Then I would teach three monks while two went for alms, and we six lived off what the two brought back from their alms round. Then the group of five monks — thus exhorted, thus instructed by me — being subject themselves to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled rest from the yoke, Unbinding, reached the unborn, unexcelled rest from the yoke: Unbinding. Being subject themselves to aging... illness... death... sorrow... defilement, seeing the drawbacks of aging... illness... death... sorrow... defilement, seeking the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke, Unbinding, they reached the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke: Unbinding. Knowledge & vision arose in them: 'Unprovoked is our release. This is the last birth. There is now no further becoming.'

漢譯
(蕭式球 譯)003
286.  “比丘們,我途經多處地方之後,抵達了波羅奈的仙人住處鹿野苑,然後再前往五比丘那裏。五比丘從遠處看見我前來,他們各各商議: ‘賢友,喬答摩沙門現正前來,他是一個放棄精勤修行的人,回復奢華生活的人。我們不要對他作禮,不要起座歡迎他,不要替他拿大衣和缽;我們只是擺一個座位在這裏,如果他喜歡的話,便自己坐下來吧。’

  “比丘們,當我逐漸走近五比丘那裏時,他們開始不依商議好的那樣做,有人走過來替我拿衣缽,有人替我準備座位,有人替我準備洗腳水。他們用賢友這個稱謂來稱呼我。

  “當他們用賢友這個稱謂來稱呼我時,我對他們說: ‘比丘們,不要用賢友這個稱謂來稱呼如來,如來是阿羅漢.等正覺。比丘們,留心聽,我要教你們證得甘露法,我要對你們說法,你們學了這法義後便會跟著修行,很快便可以親身以無比智來體證這義理,然後安住在證悟之中。在家庭生活的人,出家過沒有家庭的生活,就是為了在現生之中完滿梵行,達成這個無上的目標。’

  “當我說了這番話後,五比丘對我說: ‘喬答摩賢友,你做了那麼多事情,學了那麼多修行方法,修了那麼多苦行,依然不能得到過人之法,依然不足以取得聖者的知見。現在你放棄了精勤修行,回復到奢華生活之中,怎能得到過人之法,怎能取得聖者的知見呢?’

  “當五比丘說了這番話後,我對他們說: ‘比丘們,如來沒有放棄精勤修行,沒有回復到奢華生活之中。比丘們,如來是阿羅漢.等正覺。比丘們,留心聽,我要教你們證得甘露法,我要對你們說法,你們學了這法義後便會跟著修行,很快便可以親身以無比智來體證這義理,然後安住在證悟之中。在家庭生活的人,出家過沒有家庭的生活,就是為了在現生之中完滿梵行,達成這個無上的目標。’

  “五比丘第二次對我說: ‘喬答摩賢友,你做了那麼多的事情……怎能取得聖者的知見呢?’

  “我第二次對他們說: ‘比丘們,如來沒有放棄精勤修行……達成這個無上的目標。’

  “五比丘第三次對我說: ‘喬答摩賢友,你做了那麼多的事情……怎能取得聖者的知見呢?’

  “當五比丘說了這番話後,我對他們說: ‘比丘們,你們以前曾聽過我說這樣的話嗎?’

  “ ‘大德,沒有。’

  “ ‘比丘們,如來是阿羅漢.等正覺。比丘們,留心聽,我要教你們證得甘露法,我要對你們說法,你們學了這法義後便會跟著修行,很快便可以親身以無比智來體證這義理,然後安住在證悟之中。在家庭生活的人,出家過沒有家庭的生活,就是為了在現生之中完滿梵行,達成這個無上的目標。’ 比丘們,我說服了五比丘。

  “那時候,在我教導兩位比丘時,其餘三位比丘去化食,他們把食物帶回來給六個人吃。在我教導三位比丘時,其餘兩位比丘去化食,他們把食物帶回來給六個人吃。

  “比丘們,我對五比丘這樣教導、這樣教誡: ‘要在生法之中知道生法的過患;要尋求無生的境界,尋求無上安穩的湼槃;要證得無生的境界,證得湼槃。

  “ ‘要在老法……
  “ ‘要在病法……
  “ ‘要在死法……
  “ ‘要在憂法……

  “ ‘要在污染法之中知道污染法的過患;要尋求無污染的境界,尋求無上安穩的湼槃;要證得無污染的境界,證得湼槃。’

  “他們的智和見生出來了,他們有這樣的智和見: ‘我有不動搖的解脫。這是我最後的一生,從此不再受後有。’

漢譯
(元亨寺版)004
286.  諸比丘!如是予遊化而至婆羅奈之仙人住處,於鹿野苑訪五比丘。諸比丘!彼 等五比丘遙見予來,見而相互約束曰:『兄!看!彼之沙門瞿曇來矣,放逸而捨棄 精勤,趣於奢侈者,不必與彼問訊,不必起迎,不受取彼之衣缽,但設座,彼若欲 者即坐。』然!諸比丘!當予從近時,彼等五比丘即不得自守盟約。或者出迎予而 受取衣缽,又或者引予入座,又或者為予準備洗足水,或有於呼予之名,並以『尊 者』敬稱之。諸比丘!於如是稱呼時,予言五比丘曰:『諸比丘!勿以其名稱如來, 亦勿以尊者之稱呼予。諸比丘!如來是應供者正等正覺者也。諸比丘!注意諦聽, 172 已得不死之法,予教之,予說法,汝等如所教,若如是行者,離俗出家修道之善男
(二六 聖求經 二三七 ----中部經典一 二三八)
子不久即得於現法中以自知、自證、自達而住,成就無上梵行之境也。』諸比丘! 如是說已,五比丘白予言:『尊者瞿曇!卿以彼威儀、彼道、彼苦行,不至越人法 --殊勝之最聖智見,而且今放逸,捨棄精勤,趣於奢侈,如何得至越人法--殊 勝之最聖智見乎?』諸比丘!聞是語已,予言五比丘曰:『諸比丘!如來非放逸、 非捨棄精進、非趣於奢侈。諸比丘!如來是應供者、正等正覺者也。諸比丘!注意 諦聽,已得不死之法,予教之,予說法,汝等如所教,若如是行,離俗出家之善男 子不久即得于現法中以自知、自證、自達而住,成就無上梵行之境也。』諸比丘! 五比丘再言予曰:『尊者瞿曇!卿得至彼威儀……特殊最聖智見否?』諸比丘!予 再言五比丘曰:『諸比丘!如來非放逸……以完成無上梵行,於現法中得至自知、 自證、自達而住。』諸比丘!五比丘三度向予曰:『尊者瞿曇!卿得至彼威儀…… 殊勝之最勝知見否?』諸比丘!聞是語已,予言五比丘曰:『諸比丘!汝等果由今 於先知見予有如是光耀耶?』[彼等應諾曰:]『否也!尊者!』[予曰:]『諸比丘! 如來是應供者、正等正覺者。諸比丘注意諦聽,已得不死之法,予教之,予說法, 173 汝等如所教,若如是行,離俗出家不久,善男子即得于現法中以自知、自證、自達 而住,成就無上梵行之境也。』諸比丘!予得令五比丘知之。諸比丘!如是教授二 比丘時,三比丘前往乞食,三比丘所乞之食得以供我等六人[之生活]。諸比丘!予 又教授三比丘之時,二比丘前往乞食,二比丘所乞之食得以供我等六人[之生活]。 諸比丘!此等五比丘被予如是說,如是教後,於自生法而見生法之患,以求無生無 上安穩涅槃,以得無生無上安穩涅槃。於自老法而見老法之患,以求無老無上安穩 涅槃,以得無老無上安穩涅槃。於自病法而見病法之患,以求無病無上安穩涅槃, 以得無病無上安穩涅槃。於自死法而見死法之患,以求無死無上安穩涅槃,以得無 死無上安穩涅槃。於自愁法而見愁法之患,以求無愁無上安穩涅槃,以得無愁無上 安涅槃。於自雜穢法而見雜穢法之患,以得無雜穢無上安穩涅槃。而且彼等生如次 之智見:『我等之解脫不動矣!此是最後生,今更不復存在!』

巴利原典
(CSCD)001
287. ‘‘Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’ pāpimato’’ti (?). ‘Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo – anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ na pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

‘‘Seyyathāpi , bhikkhave, āraññako mago abaddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo – ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

‘‘Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato. Tiṇṇo loke visattikaṃ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Pāsarāsisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

英譯
(by Ven. Thanissaro Bhikkhu.)002
287. "Monks, there are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear — agreeable, pleasing, charming, endearing, fostering desire, enticing. Aromas cognizable via the nose — agreeable, pleasing, charming, endearing, fostering desire, enticing. Tastes cognizable via the tongue — agreeable, pleasing, charming, endearing, fostering desire, enticing. Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality.

"And any priests or contemplatives tied to these five strings of sensuality — infatuated with them, have totally fallen for them, consuming them without seeing their drawbacks or discerning the escape from them — should be known as having met with misfortune, having met with ruin; Mara can do with them as he will. Just as if a wild deer were to lie bound on a heap of snares: it should be known as having met with misfortune, having met with ruin; the hunter can do with it as he will. When the hunter comes, it won't get away as it would like. In the same way, any priests or contemplatives tied to these five strings of sensuality — infatuated with them, have totally fallen for them, consuming them without seeing their drawbacks or discerning the escape from them — should be known as having met with misfortune, having met with ruin; Mara can do with them as he will.

"But any priests or contemplatives not tied to these five strings of sensuality — uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them — should be known as not having met with misfortune, not having met with ruin; Mara cannot do with them as he will. Just as if a wild deer were to lie unbound on a heap of snares: it should be known as not having met with misfortune, not having met with ruin; the hunter cannot do with it as he will. When the hunter comes, it will get away as it would like. In the same way, any priests or contemplatives not tied to these five strings of sensuality — uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them — should be known as not having met with misfortune, not having met with ruin; Mara cannot do with them as he will.

"Suppose that a wild deer is living in wilderness glen. Carefree it walks, carefree it stands, carefree it sits, carefree it lies down. Why is that? Because it has gone beyond the hunter's range. 009 In the same way, a monk — quite withdrawn from sensual pleasures, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One. 010

"Then again the monk, with the stilling of directed thought & evaluation, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the monk, with the fading of rapture, remains in equanimity, mindful & alert, is physically sensitive to pleasure, and enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the monk, with the abandoning of pleasure & stress — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the monk, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, 'Infinite space,' enters & remains in the dimension of the infinitude of space. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the monk, with the complete transcending of the dimension of the infinitude of space, thinking, 'Infinite consciousness,' enters & remains in the dimension of the infinitude of consciousness. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the monk, with the complete transcending of the dimension of the infinitude of consciousness, thinking, 'There is nothing,' enters & remains in the dimension of nothingness. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

"Then again the monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And, having seen [that] with discernment, his mental fermentations are completely ended. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One. Having crossed over, he is unattached in the world. Carefree he walks, carefree he stands, carefree he sits, carefree he lies down. Why is that? Because he has gone beyond the Evil One's range."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

漢譯
(蕭式球 譯)003
287.  “比丘們,有五欲。這五種欲是什麼呢?眼識別色時所生起的悅樂、戀棧、歡喜、鍾愛、貪欲、染著,耳識別聲時所生起的悅樂、戀棧、歡喜、鍾愛、貪欲、染著,鼻識別香時所生起的悅樂、戀棧、歡喜、鍾愛、貪欲、染著,舌識別味時所生起的悅樂、戀棧、歡喜、鍾愛、貪欲、染著,身識別觸時所生起的悅樂、戀棧、歡喜、鍾愛、貪欲、染著。比丘們,這就是五欲了。

  “比丘們,如果沙門或婆羅門在受用五欲時受到束縛、迷醉於中、抓著五欲不放、不見五欲的過患、沒有從五欲出離的智慧的話,他可視為遇上不幸、遇上毀滅、被邪惡者隨意控制的人。

  “比丘們,就正如森林裏的鹿被陷阱捕著的話,牠可視為遇上不幸、遇上毀滅、被獵人隨意控制、不能隨意走動的鹿。

  “比丘們,同樣地,如果沙門或婆羅門在受用五欲時受到束縛、迷醉於中、抓著五欲不放、不見五欲的過患、沒有從五欲出離的智慧的話,他可視為遇上不幸、遇上毀滅、被邪惡者隨意控制的人。

  “比丘們,如果沙門或婆羅門在受用五欲時不受束縛、不迷醉於中、不會抓著五欲不放、看見五欲的過患、具有從五欲出離的智慧的話,他可視為沒有遇上不幸、沒有遇上毀滅、不會被邪惡者隨意控制的人。

  “比丘們,就正如森林裏的鹿沒有被陷阱捕著的話,牠可視為沒有遇上不幸、沒有遇上毀滅、不會被獵人隨意控制、能夠隨意走動的鹿。   “比丘們,同樣地,如果沙門或婆羅門在受用五欲時不受束縛、不迷醉於中、不會抓著五欲不放、看見五欲的過患、具有從五欲出離的智慧的話,他可視為沒有遇上不幸、沒有遇上毀滅、不會被邪惡者隨意控制的人。

  “比丘們,就正如深入在森林裏生活的鹿,牠們能夠在森林和深山之中優遊自在地行走、優遊自在地站立、優遊自在地坐下、優遊自在地躺臥。這是什麼原因呢?比丘們,因為牠們在獵人去不到的地方。

  “比丘們,同樣地,一位比丘內心離開了五欲、離開了不善法,有覺、有觀,有由離開五欲和不善法所生起的喜和樂;他進入了初禪。這位比丘可稱為是一位令魔羅眼盲,令邪惡者魔羅看不見自己蹤跡的比丘。

  “比丘們,再者,一位比丘平息了覺和觀,內裏平伏、內心安住一境,沒有覺、沒有觀,有由定所生起的喜和樂;他進入了二禪。這位比丘可稱為是一位令魔羅眼盲,令邪惡者魔羅看不見自己蹤跡的比丘。

  “比丘們,再者,一位比丘保持捨心,對喜沒有貪著,有念和覺知,通過身體來體會樂──聖者說: ‘這人有捨,有念,安住在樂之中。’ ──他進入了三禪。這位比丘可稱為是一位令魔羅眼盲,令邪惡者魔羅看不見自己蹤跡的比丘。

  “比丘們,再者,一位比丘滅除了苦和樂,喜和惱在之前已經消失,沒有苦、沒有樂,有捨、念、清淨;他進入了四禪。這位比丘可稱為是一位令魔羅眼盲,令邪惡者魔羅看不見自己蹤跡的比丘。

  “比丘們,再者,一位比丘內心想著無邊的虛空,超越了所有色想,滅除了有對想,不思維各種想,他進入了空無邊處。這位比丘可稱為是一位令魔羅眼盲,令邪惡者魔羅看不見自己蹤跡的比丘。

  “比丘們,再者,一位比丘內心想著無邊的心識,超越了所有的空無邊處,他進入了識無邊處。這位比丘可稱為是一位令魔羅眼盲,令邪惡者魔羅看不見自己蹤跡的比丘。

  “比丘們,再者,一位比丘內心想著 ‘沒有任何東西’ ,超越了所有的識無邊處,他進入了無所有處。這位比丘可稱為是一位令魔羅眼盲,令邪惡者魔羅看不見自己蹤跡的比丘。

  “比丘們,再者,一位比丘超越了所有的無所有處,他進入了非想非非想處。這位比丘可稱為是一位令魔羅眼盲,令邪惡者魔羅看不見自己蹤跡的比丘。

  “比丘們,再者,一位比丘超越了所有的非想非非想處,他進入了想受滅盡定,有慧見而得漏盡。這位比丘可稱為是一位令魔羅眼盲,令邪惡者魔羅看不見自己蹤跡的比丘。

  “這位比丘能夠自在地行走、自在地站立、自在地坐下、自在地躺臥。這是什麼原因呢?比丘們,因為他在邪惡者去不到的地方。”

  世尊說了以上的話後,比丘對世尊的說話心感高興,滿懷歡喜。

尋求聖法經完

漢譯
(元亨寺版)004
287.諸比丘!此等有五種欲分,云何為五?依眼而所識、所欲、所愛、所好,當愛 於相,以伴欲,以情唆於色;依耳而所識……以情唆於聲;依鼻而所識……以情唆 於香;依舌而所識……以情唆於味;依身而所識,所欲、所愛、所好,當愛於相, 以伴欲,以情唆於觸者也。諸此五!此等五種欲分。諸比丘!如何沙門或婆羅門等,
(二六 聖求經 二三九 ----中部經典一 二四0)
為此等五種欲分之所縛,令狂,貪著,不見災患、不知出離而享受者,應知彼等陷 於不幸,以至破滅,於惡魔隨意所處理者也。諸比丘!恰如甚多野鹿落於罠網者, 彼鹿陷於不幸,至於破滅,於獵師隨意所處理者也,以至獵師不能如其所欲而脫, 如是,諸比丘!如何沙門或婆羅門等,為此等五種欲分之所縛,令狂,貪著,不見 災患,不知出離而享受者,應知彼等陷於不幸,至於破滅,於惡魔隨意之所處理者 也。諸比丘!如何沙門或婆羅門等,不為此等五種欲分之所縛、不為狂、不貪著、 174 以見災患,以知出離而受用者,應知彼等不陷於不幸,不至於破滅,不於惡魔隨意 之所處理者。諸比丘!恰如甚多野鹿,不落罠網,彼不陷於不幸,不至於破滅,不 於獵師隨意之所處理者,而且以至獵師者,得知如其所欲而脫。諸比丘!如是,如 何沙門或婆羅門等,不為此等五種欲分之所縛,不為狂,不貪著,以見災患,以如 出離而受用者,應知彼等不陷於不幸,不至於破滅,不於惡魔隨意之所處理者。 諸比丘!恰如野鹿於山林中漫步,安心而行,安心而立,安心而坐,安心而眠, 何以故?諸比丘,彼等不在獵師之獵域故也。諸比丘!如是比丘離欲、離不善法, 有尋、有何,離生喜樂,以成就初禪而住。諸比丘!此之比丘謂:『令魔作盲,以 根絕魔眼,至不為惡魔所見者。』諸比丘!再之,比丘尋伺已息,於內清淨,心成 一向,無尋,無伺,定生喜樂,以成就第二禪而住。諸比丘!此之比丘謂:『令魔 作盲,根絕魔之眼,至不為惡魔所見者。』諸比丘!再之,比丘不染於喜,住於捨, 正念、正智,而以身正愛樂,即聖者之所謂:『捨、念、樂住』以成就第三禪而住。 諸比丘!此之比丘謂:『令魔作盲……至不為惡魔所見者』諸比丘!再之,比丘以 捨樂,捨苦,先已以滅喜憂,以不苦不樂而成捨念清淨以成就第四禪而住。諸比丘! 此之比丘謂:『令魔作盲……乃至……不至為惡魔所見。』諸比丘!再之,比丘出 離一切色想,以消滅有對想,以不作意種種想,故成『虛空無邊』以成就虛空無邊 處。諸比丘!此之比丘謂:『令魔作盲……乃至……不至為惡魔所見。』諸比丘! 再之,比丘出離一切虛空無邊處,成『識無邊』以成就識無邊處……乃至……出離 175 一切識無邊處,成『無何存在』以成就無所有處……乃至……出離一切無所有處, 成就非想非非想處……乃至……出離一切非想非非想處……成就想受滅,而且由彼 之智見,知漏滅盡。諸比丘!此之比丘謂:『令魔作盲,根絕魔之眼,不至為惡魔 所見者,遠離世間之纏縛者。』彼安心而行,安心而立;安心而坐,安心而臥,何
(二六 聖求經 二四一 ----中部經典一 二四二)
以故?諸比丘!不在惡魔之領域故也。」 世尊如是說已。彼等比丘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 → 3. Opammavaggo → 6. Pāsarāsisuttaṃ )。

〔註002〕英譯為 坦尼沙羅尊者所譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.);請參考: Access to Insight:Readings in Theravada Buddhism 網站-- Majjhima Nikaya(The Middle-length Discourses)之 MN 26: Ariyapariyesana Sutta — The Noble Search {M i 160} [Thanissaro] 。

〔註003〕 本譯文請參考:《尋求聖法經》;蕭式球譯;《巴利文翻譯組學報》第四期(2007.10月, ISBN 978-962-7714-37-8);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 5.1.2.026 尋求聖法經)

〔註004〕 本譯文請參考:《聖求經》;通妙譯;《南傳大藏經》《中部經典》一;Pp. 224;臺灣.高雄.“元亨寺”出版;

〔註005〕 See Ud II.2 and AN X.69. Noble silence = the levels of jhana beginning with the second.

〔註006〕 The Burmese, Sri Lankan, and PTS editions of the Canon exclude gold and silver from the list of objects subject to illness, death, and sorrow, apparently on the grounds that they themselves do not grow ill, die, or feel sorrow. The Thai edition of the Canon includes gold and silver in the list of objects subject to illness, death, and sorrow in the sense that any happiness based on them is subject to change because of one's own illness, death, and sorrow.

〔註007〕 The section from here to Brahma Sahampati's disappearance is recounted in the third person at SN VI.1.

〔註008〕 This verse = Dhp 353

〔註009〕 For another use of the wild deer as a symbol for a free mind, see Ud II.10.

〔註010〕 As the Commentary points out, simply attaining the states of concentration from the first jhana through the dimension of neither perception nor non-perception blinds Mara only temporarily. Only with the arising of discernment is Mara blinded for good. On Mara's blindness, see Sn V.15 and SN XXII.87 (the latter in The Mind Like Fire Unbound). For the meaning of "trackless," see Dhp 92-93, 179-180.

〔註011〕 “棲所” (ālaya)傳統漢譯為 “阿賴耶” 。巴利文的 “ālaya” 有 “棲所” 、 “藏身之處” 、 “藏物之處” 等意思。這棲所如二十八經所指,是色、受、想、行、識五蘊。


資訊更新日期: 04.15, 佛曆 (BE) 2555;
(西元 AD 2012)

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