2012年4月10日 星期二

雜阿含-406

五九八(四0六)得人身難;s.56.47
1.
如是我聞:一時,佛住獼猴池側重閣講堂。

2.盲龜浮木
爾時、世尊告諸比丘:譬如大地,悉成大海。有一盲龜,壽無量劫,百年一出其頭。海中有浮木,止有一孔,漂流海浪,隨風東西。盲龜百年一出其頭,當得遇此孔不?阿難白佛:不能,世尊!所以者何?此盲龜若至海東,浮木隨風或至海西,南、北、四維,團遶亦爾,不必相得。

3.暫復人身,甚難於彼
佛告阿難:盲龜浮木,雖復差違,或復相得;愚癡凡夫漂流五趣,暫復人身,甚難於彼。所以者何?彼諸眾生不行其義,不行法,不行善,不行真實,展轉殺害,強者陵弱,造無量惡故。是故比丘!於四聖諦未無間等者,當勤方便,起增上欲,學無間等。

4.
佛說此經已,諸比丘聞佛所說,歡喜奉行。

I.待時
[論說] 言待時者,謂於所作推待後時。為欲斷滅如是待時,故世尊說:無墜人身,甚為難得,復引盲龜以況其事。T30,844c
[參考] 1.大莊嚴論經,T4291b
復次,離諸難亦難,得於人身難,既得離諸難,應當常精勤。
我昔曾聞。有一小兒聞經中說,盲龜值浮木孔,其事甚難。時此小兒故穿一板,作孔受頭,擲著池中。自入池中,低頭舉頭,欲望入孔。水漂板故,不可得值。即自思惟,極生厭惡。人身難得,佛以大海為喻。浮木孔小,盲龜無眼,百年一出實難可值。我今池小,其板孔大,復有兩眼,日百出頭,猶不能值,況彼盲龜而當得值。即說偈言:
1)難值人身-如盲龜值浮木孔
巨海極廣大  浮木孔復小  百年而一出  得值甚為難
我今池水小  浮木孔極大  數數自出頭  不能值木孔
盲龜遇浮木  相值甚為難  惡道復人身  難值亦如是
2)未曾遇諸佛
我今值人身  應當不放逸  恒沙等諸佛  未曾得值遇
3)當受法修行
今日得諮受  十力世尊言  佛所說妙法  我必當修行
4)修習之利
若能善修習  濟拔極為大  非他作己得  是故自精勤
5)墮難之過
若墮八難處  云何可得離  世間業隨逐  墮墮於惡道
6)惡趣之苦
我今當逃避  得出三有獄  若不出此獄  云何得解脫
畜生道若干  歷劫極長久  地獄及餓鬼  黑闇苦惱深
我若不勤修  云何而得離  
7)必使得解脫
嶮難諸惡道  今日得人身  不盡苦邊際  不離三有獄  
應當勤方便  必離三有獄  我今求出家  必使得解脫
2.出曜經,T4615c
昔佛在毘耶離城甘梨園中。爾時眾多比丘觀見土界,國豐民盛所居平正,穀食豐賤縱情恣意,不隨法禁,上下相慢,各謂真正。爾時,世尊愍彼愚惑,以種種方便,導引法味,即集大眾告諸比丘:夫為智者以譬喻自解,猶如地界水滿其中,東西南北地無空缺處,有一瞎鱉無數千劫不可稱計生長於水,有一薄板縱廣一肘唯有一孔,為風所吹,然彼瞎鱉經歷百歲一舉東看,風吹板在南方,云何比丘!彼瞎鱉者為值孔不?對曰:不也。世尊!復經百歲復得南看,風吹板復在西方。云何比丘!彼瞎鱉者為值孔不?對曰:不也。世尊!如是四方隅角亦復如是,云何比丘!彼瞎鱉者會當值孔不乎?對曰:不也。世尊!時諸比丘白世尊曰:此瞎鱉身會當與孔相值不耶?世尊告曰:此事極難,時乃有相值期耳。受畜生身復難,於此畜生求人復甚難。於此如是,比丘!人身難得,雖得為人值命促短,不類古人壽命無量。
3.入菩薩行論,寂天菩薩著,第四,不放逸品
1.慎防罪惡
(1)放逸定墮惡趣
tasmād yathā pratijñātaṃ sādhanīyaṃ mayādarāt
nādya cet kriyate yatnas talenāsmi talaṃ gataḥ // bca.4.12 //
[英譯] Therefore, I should respectfully act in accordance with my commitment. If I do not make an effort now, I shall go from lower to lower states.
[如石藏譯] 故如所立誓,我當恭敬行;今後若不勉,定當趨下流。
因此,我應當遵照所立的戒誓,恭恭敬敬地去實踐;今後如果不勉力而行,將來一定會逐漸趨向惡趣。
(2)放逸佛不能度
aprameyā gatā buddhāḥ sarvasattvagaveṣakāḥ
naiṣām ahaṃ svadoṣeṇa cikitsāgocaraṃ gataḥ // bca.4.13 //
[英譯] Innumerable Buddhas have gone by, seeking out every sentient being, but through my own fault, I have not come into the domain of their cure.
[如石藏譯] 饒益眾有情無量佛已逝;然我因昔過,未得佛化育。
為了饒益一切有情眾生,無量諸佛都已經先後降生又逝世了;而我,卻因為自己的放逸和罪行,至今仍無福成為佛陀親自教育的對象。
[] adyāpi cet tathaiva syāṃ yathaivāhaṃ punaḥ punaḥ
durgativyādhimaraṇacchedabhedādy avāpnuyāṃ // bca.4.14 //
[英譯] If I remain like this, as I am now, I will repeatedly come to the miserable states of existence, illness, death, amputation, destruction and the like.
[如石藏譯] 若今依舊犯,如是將反覆惡趣中領受病縛剖割苦。
如果今後我依然明知故犯,那麼我一定會重蹈覆轍;沉淪在惡趣裏,遭受疾病、捆縛、劈剖和割殺等痛苦。
(3)放逸易失暇滿
[] kadā tathāgatotpādaṃ śraddhāṃ mānuṣyam eva ca
kuśalābhyāsayogyatvam evaṃ lapsye 'ti durlabhaṃ // bca.4.15 //
[英譯] When shall I encounter the extremely rare appearance of the Tathágata, faith, human existence, and the ability to practice virtue,
[如石藏譯] 若值佛出世、為人信佛法、宜修善稀有,何日復得此?
既僥倖獲得人身,又逢如來出現世間,對佛法有信心,又適合修習善法,如果這樣難得的機緣一旦失去了,那麼哪一天才能重新獲得呢?
[] ārogyaṃ divasaṃ cedaṃ sabhaktaṃ nirupadravaṃ
āyuḥ kṣaṇaṃ visaṃvādi kāyo yācitakopamaḥ // bca.4.16 //
[英譯] Health, daily sustenance, and lack of adversity? Life is momentary and deceptive; and the body is as if on loan.
[如石藏譯] 縱似今無病,足食無損傷,然壽刹那逝,身猶須臾質。
即使我這一生都像今天這樣,沒有病痛、豐衣足食、毫無損傷,但是壽命卻在不知不覺中刹那飛逝;人身就像短暫的替代品,不久世間。
(4)暇滿失已難再得
[] nahīdṛśair maccaritair mānuṣyaṃ labhyate punaḥ
alabhyamāne mānuṣye pāpam eva kutaḥ śubhaṃ // bca.4.17 //
[英譯] With such behavior on my part, a human state is certainly not obtained again. When a human state is not achieved there is only vice, and how could there be blessing?
[如石藏譯] 憑吾此行素,人身難復得;若不得人身,徒惡乏善行。
憑我這樣放逸的作為,來世恐怕連人身都沒份,何況是暇滿呢?如果得不到暇滿人身而失去修善的機緣,那就只能為非作歹了。
[] yadā kuśalayogyo 'pi kuśalaṃ na karomy ahaṃ
apāyaduḥkhaiḥ saṃmūḍhaḥ kiṃ kariṣyāmy ahaṃ tadā // bca.4.18 //
[英譯] If I do not perform virtue even when I am capable of it, what then shall I do when fully dazed by the sufferings of miserable states of existence?
[如石藏譯] 若具行善緣而我未為善,惡趣眾苦逼,屆時復何為?
如果今生有修習善法的機緣而我卻不利用它來修善,那麼一旦墮落惡趣被眾苦所困惑,那時,除了受苦我還能做些什麼呢?
[] akurvataś ca kuśalaṃ pāpaṃ cāpy upacinvataḥ
hataḥ sugataśabdo 'pi kalpakoṭiśatair api // bca.4.19 //
[英譯] For one does not perform virtue but accumulates sin, even the expression, "favorable state of existence" will be lost for a thousand million eons.
[如石藏譯] 既未行諸善,復集眾惡業,縱歷一億劫,不聞善趣名。
既然在惡趣裏沒有機會行善,而且還會集聚許多罪業,那麼縱使經歷了一億劫,也聽不到善趣的名稱,何況得生善趣呢?
(5)暇滿難得之理
[] ata evāha bhagavān mānuṣam atidurlabhaṃ
mahārṇavayugacchidrakūrmagrīvārpaṇopamaṃ // bca.4.20 //
[英譯] Therefore, the blessed one stated that human existence is extremely difficult to obtain, like a turtles head emerging into the ring of a yoke in a vast ocean.
[如石藏譯] 是故世尊說:人身極難得;如海目盲龜頸入軛木孔。
因此,世尊在《雜阿含經》中說:要獲得暇滿人身是非常不容易的;就像汪洋大海中一隻盲龜的頸子碰巧伸入一個漂浮不定的軛木孔一樣困難。
[] ekakṣaṇāt kṛtāt pāpād avīcau kalpam āpsyate
anādikālopacitāt pāpāt kā sugatau kathā // bca.4.21 //
[英譯] One dwells in the Avichi Hell for an eon as a consequence of a vice committed in a single moment. What then can be said of a favorable state of existence, since sin has accumulated since beginning-less time?
[如石藏譯] 刹那造重罪,歷劫住無間,何況無始罪積重失善趣。
如果犯下刹那的重罪其惡報就可能使人陷在無間地獄受苦一劫,那麼無始輪迴以來所積的惡業又怎能使我們趨入善趣呢?
[] na ca tan mātram evāsau vedayitvā vimucyate
yasyāt tadvedayann eva pāpam anyat prasūyate // bca.4.22 //
[英譯] Having experienced that alone, one is still not liberated. Therefore, while experiencing it, one begets more vices.
[如石藏譯] 然僅受彼報,苦猶不得脫;因受惡報時,復生餘多罪。
再者,僅僅受完上述的那些惡報,這個人並不能因此就解脫惡趣的痛苦;因為正當遭受惡趣報應的同時,煩惱又將引生出許多新的罪業來。
2.認真修善
(1)不修善實愚
[] nātaḥparā vañcanāsti na ca moho 'sty ataḥparaḥ
yadīdṛśaṃ kṣaṇaṃ prāpya nābhyastaṃ kuśalaṃ mayā // bca.4.23 //
[英譯] Upon obtaining such leisure, if I do not practice virtue, then there is no duplicity greater than this, and there is no delusion greater than this.
[如石藏譯] 既得此閒暇,若我不修善,自欺莫勝此,亦無過此愚。
既然獲得了如此寶貴的閒暇人身,如果我依舊放逸懈怠而不去修善,那麼再沒有比這更可怕的自欺了,也沒有比這更堪慮的愚蠢了。
(2)臨終起憂苦
[] yadi caivaṃ vimṛṣyāmi punaḥ sīdāmi mohitaḥ
śociṣyāmi ciraṃ bhūyo yamadūtaiḥ pracoditaḥ // bca.4.24 //
[英譯] If I recognize this and, still deluded, fall into sloth, then when I am commanded by the messengers of Yama, I shall long remain in great anguish.
[如石藏譯] 若我已解此,因癡復怠惰,則于臨終時,定生大憂苦。
如果我已經瞭解了暇滿難得的道理卻依然癡頑怠惰而不肯修善,那麼在臨終惡相現前的時候,一定會生起極大的憂愁和痛苦。
(3)後世更受報
[] ciraṃ dhakṣyati me kāyaṃ nārakāgniḥ suduḥsahaḥ
paścāt tāpānalaś cittaṃ ciraṃ dhakṣyatiniścitaṃ // bca.4.25 //
[英譯] The unendurable fire of hell will scorch my body for ages, and afterward the fire of remorse will torment my undisciplined mind for a long time.
[如石藏譯] 難忍地獄火,長久燒身時,悔火亦炙燃;吾心必痛苦。
再者,當惡業的果報完全成熟的時候,難忍的地獄火焰將會長久灼燒我的身體。那時,懊悔的心火必然也跟著一起燃燒;因此,我的內心一定非常痛苦。
[] kathaṃ cid api saṃprāpto hitabhūmiṃ sudurlabhāṃ
jānann api ca nīye 'haṃ tān eva narakān punaḥ // bca.4.26 //
[英譯] I have somehow obtained the advantageous state that is very difficult to achieve, and though aware of that, I am led back to those same hells.
[如石藏譯] 難得有益身,今既僥倖得,亦復具智慧,若仍墮地獄,
人身是非常難得而有益的。現在既然已經僥倖得到了人身,而我又具有辨識利害的智慧,如果來生依然被引入地獄受苦,
[] atra me cetanā nāsti mantrair iva vimohitaḥ
na jāne kena muhyāmi ko 'trāntar mama tiṣṭhati // bca.4.27 //
[英譯] I have no will in this matter, as if bewitched by spells. I do not know by whom I am bewitched or who dwells inside me.
[如石藏譯] 則如咒所惑,令我心失迷;惑患無所知,何蠱藏心耶?
那麼我豈不像被咒術所迷惑的人一樣,成了一具行屍走肉的無心之軀而已?到底被什麼迷惑了竟然連自己都不知道!究竟是什麼潛伏在我的內心作祟呢?