2011年4月30日 星期六

ud. 4.10

十、舍利弗經 Sāriputtasuttaṁ

如是我聞:一時,世尊在捨衛城祇樹給孤獨園住。爾時舍利弗尊者於離佛不遠處,上身端直,跏趺而坐,觀心寂然清淨。爾時世尊見舍利弗尊者於不遠處,上身端直,跏趺而坐,觀心寂然清淨。

爾時世尊,如是知已,即興而說:

比丘心寂靜,於生無貪圖;輪迴已斷盡,解脫魔羅縛。

[巴英]

Upasantasantacittassa ~ netticchinnassa bhikkhuno,

For the monk whose peaceful mind is full of peace, for the one who has cut off what leads (to rebirth),

Vikkhīṇo jātisaṁsāro ~ mutto so Mārabandhanā” ti.

Having totally destroyed the round of births, ~ he is free from the bonds of Māra.”

ud. 4.9

九、優波塞那經 Upasenasuttaṁ

如是我聞:一時,佛在王舍城竹林迦蘭陀園住。時旺幹得子優波塞那尊者閑靜輕安,心生是念:「啊,我得大益!我有妙得!我師乃薄伽梵.阿羅漢.三藐三菩提。我依師尊所教之法、律而出家;我之善友亦皆梵行之士,皆持淨戒,行善法。我今戒行圓滿,一心守定。我已是一名漏盡阿羅漢,有大神通,大威力。生,亦好;死,亦好。」

爾時世尊,以心得知旺幹得子優波塞那尊者所念。如是知已,即興而說:

生不受苦痛,死亦無所悲;比丘斷有愛,心念寂無為。已無再生緣,徹底斷輪迴。

[巴英]

Yaṁ jīvitaṁ na tapati, ~ maraṇante na socati,

He whom life does not torment, ~ who does not grieve at the end in death,

Sa ce diṭṭhapado dhīro, ~ sokamajjhe na socati.

If that firm one is one who has seen the state (of peace), ~ in the midst of grief he does not grieve.

Ucchinnabhavataṇhassa, ~ santacittassa bhikkhuno,

For the monk who has cut off the craving for continuity, whose mind is at peace,

Vikkhīṇo jātisaṁsāro, ~ natthi tassa punabbhavo” ti.

Having totally destroyed the round of births, ~ for him there is no continuation in existence.”

ud. 4.8

八、孫陀利經 Sundarīsuttaṁ

如是我聞:一時,世尊在舍衛城祇樹給孤獨園住。爾時世尊受世人供養,受崇敬,得布施,得衣食、坐臥具、醫藥。比丘眾亦受世人供養,受崇敬,得布施,得衣食、坐臥具、醫藥。而諸外道不受世人供養,不受崇敬,不得布施,不得衣食、坐臥具、醫藥。

時諸外道不能安忍於佛及比丘僧眾之所得,便到外道女孫陀利所而告言:「妹妹,汝願為親族效些力否?」孫陀利言:「為了親族,我願捨命效力,但不知我能有何為。」外道言:「汝當常到祇陀林去。」孫陀利應,即常往祇陀林。當眾人皆知孫陀利常往祇陀林時,諸外道便將她殺死,將其屍體埋於祇陀林圍溝中,然後往見憍薩羅國王告曰:「大王,我等已不見孫陀利女。」王曰:「汝等疑孫陀利應在何處?」外道言:「大王,祇陀林。」王曰:「如是,可往祇陀林尋找。」

時諸外道即往祇陀林,從圍溝中挖出孫陀利屍體,置於床上,抬往舍衛城中,走街串巷,走過每個路口,便向人展示言:「諸位,請看釋迦弟子沙門所作之業!他們無恥、破戒、行惡、妄語、無梵行。他們聲稱行善法,行沙門法,行梵行,說真話,持戒律,修善行;而其實他們並無沙門法,未去惡行;沙門行滅盡,梵行滅盡。他們行男女淫事,事後把女子害死。」

爾時,舍衛城人聽信外道言,見比丘眾,以粗惡語,指責辱罵,說釋迦子沙門無羞無恥,乃至行男女淫事,事已,殺害女子。

時諸比丘著衣持缽,到舍衛城乞食。乞食回,齋食已,共往佛所。禮世尊已,坐於一旁,而白佛言:「大德,捨衛城人見比丘眾輒以惡語辱罵,說釋迦子無有羞恥,乃至行男女淫事,事已而殺害女子。」

佛告諸比丘曰:「如是惡語,不會長久;多則可存七日,七日之後必自消失。諸比丘,若有人見比丘眾以粗惡語辱罵,可以此偈回復:

人若說妄語,必然入地獄;做而說未做,亦必入地獄;二者同為惡,下世又相遇。

Abhūtavādī nirayaṁ upeti,

He who speaks what is untrue goes to the nether regions,

Yo cāpi katvā `na karomi' cāha,

Also he who says `I did not do' what he has done,

Ubho pi te pecca samā bhavanti

Both of those men who have performed base deeds

Nihīnakammā manujā paratthā” ti.

Are the same when they have passed away to the other world.”

諸比丘於佛處學得此偈,每遇人辱罵,即以此偈回復。

時諸人眾,皆漸醒悟:「諸釋迦子無有罪過。」辱罵果未持久,七日過後,即自消失。時諸比丘往至佛所,行禮已畢,坐於一旁而白佛言:「大德,奇哉,奇哉!辱罵之聲果未持久,七日之後,便自消失。果如世尊所言。」

爾時世尊,如是知已,即興而說:

愚人以語謗,猶如箭射象;比丘聽惡語,無怒忍為上。

Tudanti vācāya janā asaññatā,

Unrestrained the people pierce (others) with words,

Sarehi saṅgāmagataṁ va kuñjaraṁ,

Like (they pierce) an elephant with arrows in a battle,

Sutvāna vākyaṁ pharusaṁ udīritaṁ,

(But) having heard that rough speech broadcast around,

Adhivāsaye bhikkhu aduṭṭhacitto” ti.

A monk should bear it with an uncorrupt mind.”

[相關資料]

義足經須陀利經(T4, 176),六度集經(T3,30)SN. 641, Dhp.306,, Itivittaka 4.P.42.法句經地獄品(T4, 570)

ud. 4.7

七、舍利弗經 Sāriputtasuttaṁ

如是我聞:一時,世尊在舍衛城祇樹給孤獨園住。時舍利弗尊者於離佛不遠處,上身端直,結跏趺坐。尊者少欲知足,閑靜獨處,勇猛精進,處於羅漢果定中。時世尊見舍利弗於不遠處,上身端直,結跏趺坐。知尊者少欲知足,閑靜獨處,勇猛精進,處於羅漢果定中。

爾時世尊,如是知已,即興而說:

身懷羅漢心,勇猛求精進;慧道持戒律,正念平靜心。不為世法動,無憂一聖人。

[巴英]

Adhicetaso appamajjato,

For he with higher mind, for the heedful one,

Munino monapathesu sikkhato,

For the sage who is training in the path of sagacity,

Sokā na bhavanti tādino

There are no griefs for such a one,

Upasantassa sadā satīmato” ti.

For a peaceful one - he is one who is always mindful.”

ud. 4.6

六、賓頭盧經 Piṇḍolasuttaṁ

如是我聞:一時,世尊在舍衛城祇樹給孤獨園住。時賓頭盧跋羅瓦闍尊者於距佛不遠處,上身端直,結跏趺坐。尊者是位林居者,常乞食者,著糞掃衣者,三衣者,少欲知足者,清淨獨居者,勇猛精進者,持頭陀行者,增上定心而行持者。

爾時,世尊見賓頭盧跋羅瓦闍尊者於不遠處,上身端直,結跏趺坐。知尊者是位林居者,常乞食者,著糞掃衣者,三衣者,少欲知足者,清淨獨居者,勇猛精進者,持頭陀行者,增上定心而行持者。

爾時世尊,如是知已,即興而說:

對人不誹謗,對人不侵傷;守持解脫戒,飲食知定量。

坐臥修禪定,止觀遵其道;勇猛而精進,是諸佛之教。

[巴英]

Anūpavādo anūpaghāto, ~ Pātimokkhe ca saṁvaro,

Not finding fault, not hurting, ~ and restraint in regard to the Pātimokkha,

Mattaññutā ca bhattasmiṁ, ~ pantañ-ca sayanāsanaṁ,

Knowing the (correct) measure in food, ~ and (living in) a remote dwelling place,

Adhicitte ca āyogo ~ - etaṁ Buddhāna' sāsanan”-ti.

Being devoted to the higher mind ~ - this is the teaching of the Buddhas.”

[相關資料]

D.N.X IV Mahapadana Sutta Vol.II.PP.49-50,法句經述佛品(T4, 567)

2011年4月29日 星期五

ud 4.5

五、象經 Nāgasuttaṁ

如是我聞:一時,世尊在憍賞彌瞿師得精舍住。時世尊與比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道、外道弟子等共住,混雜不堪,煩亂不堪,諸多不便。時世

尊思念:「今我與比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道、外道弟子共住,混雜不堪,諸多不便,我當離群獨居。」爾時朝時,世尊著衣持缽,入憍賞彌乞食。乞食已,回至住所,將坐臥具收拾存放,著衣持缽,不告侍從,不告比丘僧眾,獨自一人,無有二者,往波利林去。依路序行走,到達波利林,住於附近之護林中一棵名為「善良」的娑羅樹下。

時有一象王,與諸多牡象、牝象、小象、幼象雜居一處。像王吃諸象食去梢頭之草,諸象吃象王折下之樹枝。像王飲混濁之水。像王出水上岸後,諸牝象以軀體觸摸象王。如此,像王煩躁。像王想:「我今與諸多牝象、牡象、小象、幼象雜居一處;我所食者,為諸象食去梢頭之草;諸象所食者,為我從樹上折下之枝。我所飲為混濁之水,我上岸後,又有諸牝象以身體觸摸,如此與眾混居,煩苦不便,我當離開群體,獨居纔是。」於是象王離開象群,來到波利林村護林世尊所住之「善良」娑羅樹下。像王以鼻拔除住地草莽,以鼻取水供佛飲用,以鼻取物供佛使用。

世尊獨居,清閒自在。心想:「昔日我與比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道、外道弟子混雜而居,煩亂不堪。今離群獨居,離開比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道、外道弟子,無有煩亂,安樂清靜。」象王亦想:「我昔日與牡象、牝象、小象、幼象雜居一處,吃諸象食去梢頭之草,諸象食我從樹上折下之枝。我飲混濁之水,出水上岸後,諸牝象以身體觸摸,煩苦不便。今我離開牡象、牝象、小象、幼象,可食有梢之草,不必折下樹枝供牠們食用,可飲不濁之水,上岸後亦無牝象以身體觸摸。離群獨居,確實安祥。」

爾時,世尊已知象王心之所念,並以己身輕安,即興而說:

象王牙如轅,樂於林獨居;象王之感受,如佛之心意。

Etaṁ Nāgassa Nāgena ~ īsādantassa hatthino

This pole-toothed elephant Nāga's mind agrees

Sameti cittaṁ cittena: ~ yad-eko ramate vane” ti.

with the (Buddha) Nāga's mind: ~ that (a Nāga) delights in being solitary in the wood.”

[相關資料]

MV,X,II,6-7 PP.352-353.五分律(T22, 160)

ud. 4.4

四、月明經 Juṇhasuttaṁ

如是我聞:一時,世尊於王捨城竹林迦蘭陀園住。舍利弗尊者和大目犍連尊者在鴿山住。時舍利弗尊者新剃頭髮,在月明之夜於露天打坐入定。時有二夜叉為友,因事自北而南行。二夜叉見舍利弗尊者新剃頭髮,在月明之夜於露天打坐入定。一夜叉告其友曰:「朋友,我欲擊此沙門頭。」友言:「朋友,不可;汝莫如此。此沙門是一位大德,有大神通,大威力。」夜叉再對友言:「朋友,我仍欲擊此沙門頭。」友再阻:「不可,汝莫如此。此沙門是一位大德,有大神通,大威力。」夜叉三對友言:「朋友,我仍欲擊此沙門頭。」友三阻:「不可,汝莫如此。此沙門是一位大德,有大神通,大威力。」

爾時,夜叉不聽友勸阻,擊舍利弗尊者頭。此一擊,能使七肘乃至八肘高大象倒地;能使山頂崩壞;而夜叉本身因此擊而哀叫「疼痛」,倒地而死,墜入地獄。

時大目犍連尊者以超人之清淨天眼,觀見夜叉擊舍利弗頭,即到舍利弗尊者處問言:「如何?汝能忍否?疼痛否?」舍利弗答言:「目犍連尊者,我能忍,祇是頭皮有點痛癢。」大目犍連言:「舍利弗尊者,汝真有大神通,大威力;真乃神奇之極也!舍利弗尊者,汝被夜叉一擊,這一擊能使七肘高大象倒地,能使山頂崩壞,而汝卻能忍,僅覺頭皮有點痛癢。」

舍利弗言:「我連一個俾舍遮鬼亦未能看見,而目犍連尊者卻看見了夜叉。目犍連尊者真有大神通,大威力。目犍連尊者纔真正堪稱神奇。」

此時,世尊以超人之清淨天耳聽到此二大弟子談話。如是聽已,即興而說:

人若堅如石,不動穩如山;人怒自不怒,人貪己不貪。人心能如是,何有痛苦言?

Yassa selūpamaṁ cittaṁ, ~ ṭhitaṁ nānupakampati,

For he whose mind is like a rock, ~ steady, and not wavering,

Virattaṁ rajanīyesu, ~ kopaneyye na kuppati,

Unexcited by what is exciting, ~ not agitated by what is agitating,

Yassevaṁ bhāvitaṁ cittaṁ ~ kuto taṁ dukkham-essatī?” ti

For he whose mind is developed thus ~ from where will pain come upon him?”

[相關資料]

雜阿含(T2,367),別譯雜阿含(T2,485),增一阿含(T2, 793)

ud. 4.3

三、牧牛人經 Gopālasuttaṁ cf.dhp42

如是我聞:一時,世尊同比丘眾在憍薩羅國遊化。爾時,世尊離開道路,到一棵樹下,敷座而坐。時有一牧牛人到世尊所,禮世尊已,坐在一旁。佛以法語向其講說,使其信受、奮發、喜悅。牧牛人聽佛法語,受佛教誨,心生信念,奮發喜悅而白佛言:「大德世尊,請於明日同比丘眾受我供養。」世尊默然應允。牧牛人知世尊已應,即從座起,向世尊行右繞之禮,而自離去。

夜時過去,牧牛人在家中備好稠奶飯、酥油,稟報世尊:「大德,飯已備好,今正是時,請來用齋。」

於朝時分,世尊著衣持缽,攜比丘眾到牧牛人家,敷座而坐。牧牛人以稠奶飯、鮮酥油供佛及諸比丘。世尊飯食已,牧牛人於一旁低座坐下。世尊又以法語向其講說,使其信受、奮發、喜悅。然後從座而起,回到佛所。世尊離去未久,一男人入牧牛人家,殺牧牛人死。

時眾比丘至佛所,行禮已,坐在一旁,白世尊言:「大德,今天牧牛人以奶飯、酥油供佛及我等比丘眾。我們離開未久,一男人闖入將牧牛人殺死」。

世尊如是知已,即興而說:

敵人對敵人,仇冤對仇冤;一方被傷害,報復必更殘。

Diso disaṁ yan-taṁ kayirā, ~ verī vā pana verinaṁ,

Whatever an enemy might do to an enemy, ~ or a foe to a foe,

Micchāpaṇihitaṁ cittaṁ ~ pāpiyo naṁ tato kare” ti.

A wrongly directed mind ~ may do (more) harm to him than that.”

ud. 4.2

二、高慢經 Uddhatasuttaṁ

如是我聞:一時,世尊住於拘屍那羅城末羅族之烏帕瓦得那莎羅林。時有眾多比丘住於離佛不遠之林間房舍中。他們高慢、浮躁、多語、迷惑、不自覺、心不專一、慌恐不安。

爾時世尊,見諸比丘眾高慢、浮躁、多語、迷惑、不自覺、心不專一、慌恐不安,住於不遠處之林間房舍中。

爾時世尊,如是見已,即興而說:

不能攝護身,邪見必入侵;惛沉唯欲睡,必被魔羅擒。

若善護其心,思惟正而純;惛睡能克服,惡趣可捨盡。

Arakkhitena kāyena, ~ micchādiṭṭhigatena ca,

Through unprotected body, and through attainment of wrong view,

Thīnamiddhābhibhūtena ~ vasaṁ Mārassa gacchati.

Through being overcome by sloth and torpor ~ one goes under the power of Māra.

Tasmā rakkhitacittassa, ~ sammāsaṅkappagocaro,

Therefore one should be of protected mind, ~ one whose resort is right thought,

Sammādiṭṭhipurekkhāro, ~ ñatvāna udayabbayaṁ.

Devoted to right view, ~ having come to know rise and fall.

Thīnamiddhābhibhū bhikkhu ~ sabbā duggatiyo jahe” ti.

The monk who overcomes sloth and torpor ~ will give up all bad destinies.”

ud 4.1

第四品、彌凱耶品 Meghiyavaggo

一、彌凱耶經 Meghiyasuttaṁ

如是我聞:一時,世尊在賈利卡城附近的賈利山住。時彌凱耶尊者為佛之侍者。彌凱耶尊者到佛所,禮敬已畢,站立一旁,白世尊言:「大德世尊,我欲去江都村乞食。」世尊曰:「現正是時,彌凱耶。」

彌凱耶尊者著衣持缽,入江都村行乞。從江都村托缽回,齋食已,來到金米卡拉河邊,在河邊漫步休息。爾時,彌凱耶尊者見一片惹人喜愛的芒果林,心想:「此芒果林委實可愛,是族姓子修行的理想處所。世尊如若應允,我欲來此精勤修習。」

彌凱耶尊者如是想已,來至佛所,行禮已畢,坐在一旁,白世尊言:「大德,我於朝時著衣持缽,入江都村乞食。托缽回,齋食已,到金米卡拉河邊漫步休息,時見一片芒果林甚是可愛。心想,如若世尊應允,我願到那裏精勤修習。」

彌凱耶尊者如是白世尊已,世尊曰:「彌凱耶,汝若去,我則獨居;汝可暫留,至另比丘來此接替。」彌凱耶尊者再白世尊言:「大德世尊,世尊已無當做之事,而我卻有事當做。若世尊應允,我當往彼芒果林勤奮修習。」

彌凱耶尊者如是白世尊已。世尊曰:「彌凱耶,汝既說勤奮修習,我尚復何言?彌凱耶,現正當其時,汝可行當做之事。」時彌凱耶從座而起,右繞禮佛,即往芒果林去。進入林中,於一棵樹下休息。彌凱耶住於芒果林中,卻生出慾念、瞋念、害念之三惡念。時彌凱耶尊者甚感奇怪:「怪哉!怪哉!昔所未有!我虔誠出家,卻住於三惡念中!」

於夕時,彌凱耶從定中起,往世尊所。行禮已畢,坐在一旁,白世尊言:「大德世尊,我在芒果林住,卻生出慾念、瞋念、害念之三惡念。這使我驚奇,我虔誠出家,卻住於三惡念中!」

世尊曰:「彌凱耶,有五法可治汝心。何謂五法?彌凱耶,比丘有善知識,善友,此為第一法。守持戒律,遵守解脫戒規,行持圓滿,縱使小過亦畏懼不犯,精修學處,此為第二法。復次,有少欲之足之語,喜樂語,閑靜語,獨處語,精進語,戒語,定語,慧語,解脫語;有利於斷除煩惱、蓋障,有利於厭惡輪迴之苦,有利於滅除貪慾,有利於得菩提,證涅槃。多聽此類話語為第三法。復次,彌凱耶,比丘應勇猛精進;增強善法,遠離不善法;此為第四法。復次,彌凱耶,比丘應有智慧,應以智慧觀察生滅,正觀苦滅;此為第五法。」

「彌凱耶,有善知識,有善友,可望得此。守持戒律,修習學處,排除煩惱,可望得此。精進,不捨善業,正觀苦滅,可望得此。」

「彌凱耶,除此五法之外,還須增修四法:應修不淨觀以除貪愛;應修慈悲觀以除瞋恨;應修數息觀以除疑惑;應修無常觀以除傲慢。彌凱耶,得無常想者,則決無我執;得無我想者,必可滅除我慢;如此當世可證涅槃。」

爾時世尊,如是說已,即興說偈:

小念及細念,存留於心間;無明不自知,必使輪迴延。

正念精進者,以慧除諸念;知諦佛弟子,諸念連根斷。

[巴英]

Khuddā vitakkā sukhumā vitakkā,

(There are) low thoughts, fine thoughts,

Anuggatā manaso uppilāvā,

Together with elation in the mind,

Ete avidvā manaso vitakke,

Not having understood these thoughts of the mind,

Hurāhuraṁ Hurāhuraṁ,

here and there,

dhāvati bhantacitto.

The unsteady mind runs here and there.

Ete ca vidvā manaso vitakke,

Having understood these thoughts of the mind,

Ātāpiyo saṁvaratī satīmā.

He who is ardent, mindful, restrains them.

Anuggate manaso uppilāve -

(Also) elations that have not arisen in the mind -

Asesam-ete pajahāsi Buddho” ti.

An Awakened one has given these up completely.”

[相關資料]

中阿含彌醯經(T1, 491), A.N.IX,3,Vol.IV PP.350-359

2011年4月28日 星期四

ud. 3.10

十、觀世經 Lokavolokanasuttaṁ

如是我聞:一時,世尊在優樓維羅尼連禪河岸菩提樹下初成正覺。時世尊單跏趺坐,享解脫之樂,經於七日。

七日之後,世尊從定中起,以佛眼觀察世界。世尊以佛眼觀見世界諸有情或因貪慾、或因瞋恚、或因癡愚而受諸熱惱,受諸悲苦。

爾時,世尊如是觀已,即興而說:

世間生熱苦,諸苦遍世處。人間有通病,以苦為幸福。

人雖有所願,事實卻異殊。人雖有所欲,事常與願違。

愛則生恐懼,恐懼生苦悲;若能持梵行,有助脫輪迴。

沙門婆羅門,說「有」持「常見」,雖稱已離「有」,其實並不然。

沙門婆羅門,說「無」持「斷見」;雖稱已離「有」,其實並不然。

「貪蘊」必生苦,「取」斷苦不生;世人因「無明」,貪愛煩惱生。

如是之有情,離苦不可能。貪愛等諸「有」,遍於一切處;

諸「有」皆無常,無常而皆苦。正智知如是,貪有必可斷;

正道斷諸貪,貪滅即涅槃。沙門得涅槃,無「取」無輪迴;

戰勝諸魔羅,可得羅漢位。

[巴英]

Ayaṁ loko santāpajāto phassapareto,

This world, overcome by contact, is tormented,

Rogaṁ vadati attato,

It speaks of a disease as the self,

Yena yena hi maññati

For with whatever it conceives

Tato taṁ hoti aññathā. With this passage compare Salāyatanasaṁyutta (SN 35), suttas 31 & 91.01

Hereafter it becomes otherwise.

Aññathābhāvi bhavasatto loko bhavapareto,

Continually becoming other, the world is shackled by continuity, overcome by continuity,

Bhavam-evābhinandati,

It greatly rejoices in continuity,

Yad-abhinandati taṁ bhayaṁ,

What it rejoices in, that is fearful,

Yassa bhāyati taṁ dukkhaṁ.

What it fears, that is suffering.

Bhavavippahānāya kho panidaṁ brahmacariyaṁ vussati.

This spiritual life is lived for the complete giving up of continuity.

Ye hi keci samaṇā vā brāhmaṇā vā

For whatever the ascetics or brāhmaṇas

bhavena bhavassa vippamokkham-āhaṁsu,

say about freedom from continuity being through (further) continuity,

sabbe te avippamuttā bhavasmā ti vadāmi.

all of them are not free from continuity, I say.

Ye vā pana keci samaṇā vā brāhmaṇā vā

Or whatever the ascetics or brāhmaṇas

vibhavena bhavassa nissaraṇam-āhaṁsu,

say about the escape from continuity being through discontinuity,

sabbe te anissaṭā bhavasmā ti vadāmi.

all of them have not escaped from continuity, I say.

Upadhiṁ paṭicca dukkham-idaṁ sambhoti,

Conditioned by cleaving this suffering originates,

sabbūpādānakkhayā natthi dukkhassa sambhavo.

through the destruction of all attachment there is no origination of suffering.

Lokam-imaṁ passa puthū avijjāya paretā,

See this world overcome by many kinds of ignorance,

bhūtā bhūtaratā bhavā aparimuttā.

beings, who delight in beings, are not free from continuity.

Ye hi keci bhavā sabbadhi sabbattatāya,

Whatever continuities (in existence) there are, everywhere, in every respect,

sabbe te bhavā aniccā dukkhā vipariṇāmadhammā.

all those continuities are impermanent, suffering, changeable things.

Evam-etaṁ yathābhūtaṁ, ~ sammappaññāya passato,

Seeing it like this, as it really is, with right wisdom,

Bhavataṇhā pahīyati, Pahīyati, passive form of pajahati.02 ~ vibhavaṁ nābhinandati.

Craving for continuity is given up, ~ and he does not rejoice in discontinuity.

Sabbaso taṇhānaṁ khayā asesavirāganirodho Nibbānaṁ.

From the complete destruction of craving there is a fading away (of ignorance) without remainder, cessation, and Emancipation.

Tassa nibbutassa bhikkhuno,

For that monk who is emancipated,

Anupādānā punabbhavo na hoti.

Without attachment, there is no continuity in existence.

Abhibhūto Māro vijitasaṅgāmo,

He has vanquished Māra, is victorious in battle,

Upaccagā sabbabhavāni tādī” ti.

He is such a one who has overcome all continuations (in existence).”

[相關資料]

佛本行經(T3,805)

ud. 3.9

九、技藝經 Sippasuttaṁ

如是我聞:一時,世尊在捨衛城祇樹給孤獨園住。時眾比丘托缽已回,齋食已畢,在室內共坐閒談,談及如下之事:「諸位尊者,誰懂技藝?何藝最高?誰習何藝?」有比丘言:「御象之技最高。」有比丘說:「御馬之技最高。」有比丘說:「駕車之技最高。」有比丘說:「射箭之技最高。」有比丘說:「武術最高。」有比丘說:「印契之技最高。」有比丘說:「數學最高。」有比丘說:「書法最高。」有比丘說:「詩歌最高。」有比丘說:「詭辯最高。」有比丘說:「應辯最高。」如此談論,未有終止。

時至傍晚,世尊從定中起,至眾比丘處,敷座而坐,問比丘曰:「諸比丘,今汝等聚此,談論何事,而未終止?」

眾比丘答言:「大德,我等托缽回,齋食已,共坐攀談,談及誰懂技藝,諸技之中以何為最高,誰習何藝。有說御家之技最高,有說應辯之術最高。談未終止,世尊至此。」

世尊曰:「諸比丘,汝等是族姓子,虔誠出家,不當談論此等話題。汝等聚於一處,當做者唯二事:一是談說法語;二是保持聖者之沉默。」

爾時,世尊如是說己,即興而說:

不以技為生,輕安無負重;諸根得調伏,利益天人眾。

無慾無我執,解脫無俗行;無慢善獨處,名為比丘僧。

[巴英]

Asippajīvī lahu atthakāmo, Yatindriyo sabbadhi vippamutto,

Anokasārī amamo nirāso, Hitvā mānaṁ ekacaro - sa bhikkhū” ti.

One who lives without craft, light, desiring (others') welfare, With restrained faculties, completely free in every way, Who wanders homeless, unselfish, not yearning, Having given up conceit, solitary - he is a monk.”

[相關資料]

瑜伽師地論(T30, 385)

ud 3.8

八、托缽經 Piṇḍapātikasuttaṁ

如是我聞:一時,世尊在舍衛城祇樹給孤獨長者園住。時諸比丘乞食已回,齋飯用畢,聚於迦利樹園堂而共同談敘。

「諸位壽者,托缽乞食之比丘在遊行托缽時,常可見悅目之色,聽悅耳之音,聞悅意之香,嘗悅意之味,得悅意之觸。諸位壽者,乞食比丘可得供養,受禮敬尊崇。故人為此而托缽。我等亦當堅持托缽,以常見悅目之色,聽悅耳之音,聞悅意之香,嘗悅意之味,得悅意之觸。可得供養,受禮敬尊崇。」諸比丘如是議論,未能終止。

爾時已夕,世尊從定中坐起,至迦利樹園堂,敷座而坐,問比丘曰:「汝等聚此,作何言說?而未終止?」眾比丘答言:「大德世尊,我等乞食既回,齋飯用畢,聚於此迦利樹園堂,共同談論:托缽乞食者在遊行托缽時,常可見悅目之色,聽悅耳之音,聞悅意之香,嘗悅意之味,得悅意之觸。可得供養,受禮敬尊崇。我等議論未終止時,世尊至此。」

世尊告曰:「諸比丘,汝等是族姓子,正信出家。發此議論,甚不應該。諸比丘聚於一處,當做之事僅二:一是談說法語,二是保持聖者之沉默。」

爾時世尊,如是說已,即興而說偈曰:

比丘托缽乞,不求人讚譽;托缽無他求,祇為養自已。不為世法動,天神表敬意。

缽乞,以此養自己;持齋勤修行,正念持不離。寂靜遠世法,天神表敬意。

[巴英]

Piṇḍapātikassa bhikkhuno, Attabharassa anaññaposino

Devā pihayanti tādino -No ce saddasilokanissito” ti.

The alms-gathering monk, Self-supporting, not nourishing another, Such a one the devas envy, But not if [he is] dependent on becoming famous.”

ud 3.7

七、迦葉經 Kassapasuttaṁ

如是我聞:一時,世尊在王舍城竹林迦蘭陀園住。時大迦葉尊者在畢缽羅窟單跏趺坐,入一三昧,經七日。七日後從定起。出定後心想:「我當到王捨城乞食。」時有五百天神踊躍上前,供奉食品。大迦葉謝絕所供,於朝時著衣持缽,入王捨城乞食。

時帝釋天欲供大迦葉齋食,即化為紡織工紡紗;阿修羅女穿梭織布。

大迦葉尊者在王舍城挨戶乞食,來至帝釋天化身處。帝釋天化身見大迦葉尊者走來,出門往迎,接缽入室,以米飯及諸類菜餚,上等汁液,盛滿一缽,獻給大迦葉。時大迦葉自忖:「此人是誰,有諾大威力?定是帝釋天無疑。」大迦葉如是知已,明告帝釋天曰:「帝釋,此汝所為。此後不可再如此行事!」

帝釋天言:「大德大迦葉,我等亦需積德,亦當行善。」言已,行右繞之禮,而後昇入天空。帝釋欣喜,於空中自說:「最上齋食,已施予大迦葉!最上齋食,已施予大迦葉!最上齋食,已施予大迦葉!」

爾時世尊,以超人之清淨天耳,聽到帝釋於空中所說之感興語,即興而說:

比丘托缽乞,以此養自己;持齋勤修行,正念持不離。寂靜遠世法,天神表敬意。

[巴英]

Piṇḍapātikassa bhikkhuno, Attabharassa anaññaposino,

Devā pihayanti tādino Upasantassa sadā satīmato” ti.

The alms-gathering monk, Self-supporting, not nourishing another, Such a one, the devas envy, A peaceful one, one who is always mindful.”

ud 3.6

六、畢陵迦經 Pilindivacchasuttaṁ

如是我聞:一時,世尊在王捨城竹林迦蘭陀園住。時有畢陵迦婆蹉尊者常呼比丘為「賤人」。時諸比丘往至佛所,禮拜已畢,坐於一旁,白世尊言:「大德,畢陵迦婆蹉尊者常呼諸比丘為『賤人』。」

時世尊告一比丘曰:「比丘,汝過來,汝如我所說,告畢陵迦婆蹉比丘『師召汝往』。」比丘應諾:「如是,世尊。」即往畢陵迦婆蹉所。既至,告畢陵迦婆蹉言:「師召汝往。」畢陵迦婆蹉應一聲「如是,壽者。」即到佛所,禮世尊已,坐在一旁。世尊告畢陵迦婆蹉曰:「婆蹉,聞汝常呼諸比丘為『賤人』,有此事否?」畢陵迦婆蹉答言:「如是,世尊。」

爾時,世尊思維畢陵迦婆蹉之往世情形,而後告諸比丘曰:「諸比丘,汝等不當怪罪婆蹉比丘,婆蹉並未以瞋怒之心呼汝等為『賤人』。婆蹉比丘過去五百世連續不斷生於婆羅門家庭,呼人為『賤人』已成習氣。以此習氣故,婆蹉纔呼汝等為『賤人』。」

爾時世尊,如是告已,即興而說:

人若無欺詐,無慢無貪心,無我亦無慾,心寂無怒瞋;

如是之人者,名為婆羅門,名為真比丘,名為真沙門。

[巴英]

Yamhi na māyā vasati na māno, Yo vītalobho amamo nirāso,

Panunnakodho abhinibbutatto, So brāhmaṇo so samaṇo sa bhikkhū” ti.

In whom dwells no deceit and no conceit, He who is free from lust, unselfish, not yearning, Who has dispelled anger, who is himself completely emancipated, He is a brāhmaṇa, he is an ascetic, he is a monk.”

[相關資料]

增一阿含(T2,558)

2011年4月26日 星期二

ud 3.5

五、拘律陀經 Kolitasuttaṁ

如是我聞:一時,世尊在舍衛城祇樹給孤獨園住。時大目犍連尊者在距佛不遠處結跏趺坐,上身端直,內住正念。爾時世尊見大目犍連在不遠處結跏趺坐,上身端直,內住正念。

爾時世尊,如是見已,即興而說:

身住於正念,常入於定中;守護諸觸處,涅槃自可證。

[巴英]

Sati kāyagatā upaṭṭhitā, Chasu phassāyatanesu saṁvuto,

Satataṁ bhikkhu samāhito, Jaññā nibbānam-attano” ti.

Attending to mindfulness related to the body, Restrained in regard to the six spheres of contact, The monk who is continually concentrated, Can know nibbāna for himself.”

ud 3.4

四、舍利弗經 Sāriputtasuttaṁ

如是我聞:一時,世尊在捨衛城祇樹給孤獨園住。時舍利弗尊者於距佛不遠處結跏趺坐,上身端直,心入於定。時世尊見舍利弗於不遠處結跏趺坐,上身端直,心入於定。

爾時世尊,如是見已,即興而說:

石山穩不動,比丘亦應同;斷除癡闇後,如山穩不動。

[巴英]

Yathā pi pabbato selo, acalo suppatiṭṭhito,

Evaṁ mohakkhayā bhikkhu - pabbato va na vedhatī” ti

Just like a mountain rock, unagitated, well established, So is the monk, through the destruction of delusion ~ - like a mountain he does not shake.”

ud 3.3

三、耶輸闍經 Yasojasuttaṁ

如是我聞:一時,世尊在捨衛城祇樹給孤獨園住。時有耶輸闍等五百比丘到舍衛城來謁見世尊。諸外來比丘與住園比丘互相談敘,共同敷設臥具,整理衣缽,聲音甚大。爾時世尊問阿難:「阿難,何人如此高聲喧鬧?有如漁場上之漁夫一般?」阿難答曰:「世尊,此乃耶輸闍等五百比丘來此謁見世尊,諸外來比丘與住園比丘互相談敘,共同敷設臥具,整理衣缽,聲音甚大。」世尊告曰:「阿難,汝去召諸比丘來,說師欲召見。」「如是,世尊。」阿難應諾而去,到諸比丘處告言:「師召諸位尊者。」

諸比丘應佛之召,來到佛所,禮世尊已,坐於一旁。世尊問曰:「諸比丘眾,汝等為何大聲喧鬧,如漁場漁夫?」

耶輸闍白佛言:「世尊,我等五百比丘來此謁見世尊,諸外來比丘與住園比丘互相談敘,敷設臥具,整理衣缽,聲音甚大。」

佛告諸比丘曰:「離開這裏,諸比丘!我當驅汝等遠離,不准留住我處。」

「如是,世尊。」諸比丘應諾,即從座起,禮拜世尊,行右繞之禮;收起坐臥用具及衣缽,向跋祇遊去。至跋祇國瓦古姆達河,逢雨季。即於河岸造茅棚安居。

時耶輸闍召諸比丘曰:「諸壽者,世尊為使我等獲益,同情我等,纔把我等驅開。故我等應知世尊寄我等之希望,我等應遵從行事。」

諸比丘應一聲「如是,尊者」,便分散獨居,精進而不放逸;斷煩惱,趨涅槃。在此雨季安居期間,皆得三明。

時世尊住捨衛城已,向吠捨離遊去。至吠捨離,住大林精舍。時世尊心中已知住阿古姆達河岸諸比丘情形,即告阿難曰:「阿難,瓦古姆達河岸住有諸比丘,那裏已有光向我。阿難,汝遣一使者去瓦古姆達河岸,告諸比丘,師有召請。」阿難應聲「如是,世尊」。即去一比丘處,對該比丘曰:「壽者,汝去阿古姆達河岸比丘住處,對彼比丘言師欲召見。」比丘應聲而去,彈指之間便到達瓦古姆達河岸諸比丘處,對諸比丘曰:「師召諸位尊者,師欲見諸位尊者。」「如是,尊者。」諸比丘應諾一聲,即收拾坐臥具,整理衣缽,離開瓦古姆達河岸,彈指之間,來到大林精舍世尊住所。

爾時世尊入於不動三昧。諸比丘思忖世尊此時修住何處,得知世尊入於不動三昧時,便亦皆入於不動三昧。

至天黑以後,初夜已過,阿難雙手合十,向世尊禮拜。然後披著袈裟,白世尊曰:「大德世尊,初夜已過,現已夜深;遠來諸僧恭候已久,請世尊與之談說。」

阿難如是白世尊已,世尊仍是默然不語。阿難再次雙手合十,向世尊禮拜,白世尊曰:「大德世尊,初夜已過,現已夜深,遠來諸僧恭候已久,請世尊與之談說。」阿難白世尊已,世尊仍是默然。待天至黎明,旭日初昇,阿難即從座起,雙手合十,舉過頭頂,向佛行禮,並白佛言:「大德世尊,黑夜已過,天即黎明;遠來比丘恭候已久,請世尊與之談說。」

爾時世尊,即出定坐起,告阿難曰:「阿難,汝若已知,當不至如此。阿難,我與五百比丘,已同入不動三昧。」

世尊如是告已,即興而說:

拔除貪之刺,戰勝辱暴縛;如山不動搖,無論樂與苦。

[巴英]

Yassa jito kāmakaṇṭako, Akkoso ca vadho ca bandhanañ-ca,

Pabbato viya so ṭhito anejo, Sukhadukkhesu na vedhati sa bhikkhū” ti.

He who is victorious over the thorn of sense desire, Scolding, slaying, and (other) bonds, He who stands unmoved like a mountain, That monk does not shake in regard to pleasure and pain.”

ud 3.2

二、難陀經 Nandasuttaṁ

如是我聞:一時,世尊在舍衛城祇樹給孤獨園住。時世尊之弟,姨母之子難陀尊者告知諸比丘曰:「諸位尊者,我不喜修持梵行,我將捨戒還俗。」時一比丘到世尊所,禮世尊已,坐在一旁而白佛言:「大德世尊,世尊之弟,世尊姨母之子,難陀尊者對比丘眾言:『諸位尊者,我不喜修持梵行,我將捨戒還俗。』」

時世尊召一比丘:「比丘汝來,汝去召難陀比丘來此,對他說師召難陀。」比丘應聲而去,至難陀所,告難陀曰:「壽者難陀,師召汝去。」

難陀即至佛所,禮世尊已,坐在一旁。佛問難陀:「聞汝曾告比丘眾言:『我不喜修持梵行,我將捨戒還俗。』是否果有其事?」難陀答言:「如是,世尊。」「難陀,汝因何不喜梵行,因何要捨戒還俗?」「世尊,我出家之時,美女國色天香,垂髮半梳,曾告我言:『君當速歸。』每念及此,便不願修持梵行,想捨戒還俗。」

時世尊拉起難陀尊者,如壯士屈伸臂頃,從祇陀林園到忉利天。爾時,忉利天有五百天女,其大腿粉紅如鴿足,侍奉帝釋天王。佛問難陀:「汝見此五百天女否?」難陀答言:「如是,世尊。」「難陀,汝有何感想?垂髮半梳,國色天香與此五百天女相比,誰更美妙?誰更動人?」「世尊,二者相比,垂髮半梳,國色天香便如母猴一樣醜陋不堪,不及天女之十六分之一,乃至十六分之一之十六分之一。二者豈可相提並論?五百天女確實更加美妙,更加動人。」

「難陀,汝當喜愛教法,我可設法使汝得到五百天女,我可擔保。」

「大德,世尊若能保證我得到五百天女,我自會隨世尊修持梵行。」

時世尊又拉起難陀尊者,如壯士伸屈臂頃,從忉利天回到祇陀林園。

自此之後,諸比丘眾皆聞知:「世尊之弟,姨母之子,難陀尊者為得到天女而修持梵行,世尊並已保證難陀得到五百天女。」比丘眾中,難陀尊者之舊友開始稱難陀為僱傭者、買來人。難陀尊者因被如此稱呼而苦惱,而羞愧,於是避開僧眾,獨居靜處;勇猛精進,斷除煩惱,趨向涅槃。如此勤修梵行道業,不久證得羅漢果位,自知「生死已盡,梵行已立,所作已辦,不受後有」。如是難陀尊者成為諸多阿羅中之一位阿羅漢。

時初夜已過,有一天神來到佛所;遍體光明,普照祇園。天神禮世尊已,站在一旁,白世尊言:「世尊之弟,姨母之子,難陀尊者諸漏已盡,已得無漏智果,以自慧力求得解脫。」世尊亦以己之智,得見難陀諸漏已盡,已得無漏智果,以自慧力求得解脫。

是夜分盡,難陀尊者往見世尊,禮世尊已,坐於一旁,而白世尊言:「大德世尊,世尊曾保我得五百天女。世尊,今我請求解除此約。」世尊曰:「難陀,我已知汝心,知汝已以自慧力,漏盡解脫。有一天神也已來告我。難陀,汝心既然已無取執,諸漏既已斷盡,我們自可解除此約。」

世尊如是說已,即興而說:

人若渡欲沼,以及輪迴沼;拔除煩惱刺,解脫無執著;如此之沙門,苦樂無動搖。

[巴英]

Yassa nittiṇṇo paṅko ca, maddito kāmakaṇṭako,

Mohakkhayaṁ anuppatto, sukhadukkhesu na vedhati sa bhikkhū” ti.

He who has got out of the quagmire, who has crushed the thorn of sense desire, Who has arrived at the destruction of delusion, that monk does not shake in regard to pleasure and pain.”

[相關資料]

增一阿含(T2, 591),出曜經二(T4,739),佛本行經(T3,915)