2012年11月16日 星期五

法集要頌經華喻品第十八

18. puṣpa華喻品
1. cf.dhp44
[] ka imāṃ pṛthivīṃ vijeṣyate yamalokaṃ ca tathā sadevakam |
ko dharmapadaṃ sudeśitaṃ kuśalaḥ puṣpam iva praceṣyate ||
[] Who is there that can overcome the world of the gods, of the lord of death (Yama) and of men, who knows how to expose the most delightful law, as one would flowers ?
[] 何人能擇地,捨地獄取天,惟說善法句,如採善妙華?
[梵文分析]
ka imāṃ pṛthivīṃ vijeṣyate yamalokaṃ ca tathā sadevakam |
誰 此 地 勝 閻魔界 與 同樣 天界
ko dharmapadaṃ sudeśitaṃ kuśalaḥ puṣpam iva praceṣyate ||
誰 法句 善說 巧匠 花 如 採
誰征服地界,閻魔界天界,誰善說法句,如巧匠採花?
[出曜經] 孰能擇地,捨鑑取天,唯說法句,如擇善華?
如來所以演此偈者,欲以生言致難,然無能致詰者。佛還自說:孰能擇地,捨鑑取天,唯說法句,如擇善華。

2. cf.dhp45
[] śaikṣaḥ pṛthivīṃ vijeṣyate yamalokaṃ ca tathā sadevakam |
sa hi dharmapadaṃ sudeśitaṃ kuśalaḥ puṣpam iva praceṣyate ||
[] It is the disciple (sekhas) who can overcome the world of the gods, of the lord of death and of men, who knows how to expose the most delightful law, as one would flowers.
[] 學人能擇地,捨地獄取天,善說妙法句,能採眾妙華。
[梵文分析]
śaikṣaḥ pṛthivīṃ vijeṣyate yamalokaṃ ca tathā sadevakam |
有學 地 勝 閻魔界 與 同樣 天界
sa hi dharmapadaṃ sudeśitaṃ kuśalaḥ puṣpam iva praceṣyate ||
彼 實 法句 善說 巧匠 花 如 採
有學克地界,閻魔界天界,有學說法句,如巧匠採花?
[出曜經] 佛以偈報曰:學者擇地,捨鑑取天,善說法句,能採德華。
學者擇地者,所謂向阿羅漢。云何名為地?所謂地者,愛種是也。學者執信擇選善地,除愛根本自致成道,是故說:學者擇地也。
捨鑑取天者,學人修行,從此世間上至諸天,披求愛本永斷無餘,天龍鬼神八部將軍,其有愛者皆能除斷,是故說:捨鑑取天也。
善說法句,能採德華者,句身味身分別義理一一剖判,以無礙智解諸縛著,猶如學人採致眾華以為鬘飾,賣既得價,觀者無厭,善說法句亦復如是,敷演玄微廣採眾妙,是故善說法句也。

3. cf.dhp283
[] vanaṃ chindata mā vṛkṣaṃ vanād vai jāyate bhayam |
chittvā vanaṃ samūlaṃ tu nirvaṇā bhavata bhikṣavaḥ ||
[] Fear is born of the forest (of ignorance) ; so cut down not (only) the trees of the forest, but all that appertains to the forest (i.e., the roots), and then the sramana will find nirvana.
[] 截林勿截樹,因林生怖畏,截林而滅已,苾芻得圓寂。
[梵文分析]
vanaṃ chindata mā vṛkṣaṃ vanād vai jāyate bhayam |
林 應砍 勿 樹 林 實 生 怖畏
chittvā vanaṃ samūlaṃ tu nirvaṇā bhavata bhikṣavaḥ ||
砍已 林 有根 然 涅槃 是 苾芻
截林勿截樹,因林生怖畏,截林與根已,苾芻得圓寂。
[出曜經] 斷林勿斷樹,林中多生懼,斷林滅林名,無林謂比丘。
昔佛在舍衛國祇樹給孤獨園。爾時世尊與無央數眾說法,前後圍繞。時有一人,信心堅固,捨家妻子捐棄五親,出家學道求為沙門。爾時彼人在大眾中,心念宿舊五欲自娛,憶女顏貌如現目前,陰便動起;心懷慚愧,即詣靜處以刀斷之,血流溢出迷悶不自覺知。爾時世尊告大眾曰:汝等觀此愚人,應獲而不獲,不斷而便斷之。夫欲斷者,當斷結使諸縛,何乃斷此形相?

4.cf.dhp284
[] na chidyate yāvatā vanaṃ hy anumātram api narasya bandhuṣu |
pratibaddhamanāḥ sa tatra vai vatsaḥ kṣīrapaka iva mātaram ||
[] If man destroys not everything that appertains to the forest down to the smallest part, his mind will be held in bondage, as the calf that wants milk is to its mother's side.
[] 截林不斷根,因林生怖畏,未斷分毫間,令意生纏縛。
截林勿斷根,因林生怖畏,心纏最難離,如犢戀愛母。
[梵文分析]
na chidyate yāvatā vanaṃ hy anumātram api narasya bandhuṣu |
不 斷 乃至 林 實 少量 縱使 人 親屬
pratibaddha-manāḥ sa tatra vai vatsaḥ kṣīrapaka iva mātaram ||
纏縛 意 彼 彼處 實 犢 飲乳 如 母
未斷分毫間,令意生纏縛。心纏最難離,如犢戀愛母。
只要(欲愛)林未斷,縱使很少量(未斷),人於諸親屬,心猶繫於彼處;如飲乳犢子,不離於母牛。
[出曜經]
由是如來頻說三偈:斷林勿斷樹,林中多生懼,未斷林頃,增人縛著。斷林勿斷樹,林中多生懼,心縛無解,如犢戀母。
未斷林頃,增人縛著,未斷結使縛著諸想,心使流馳不能專一,是故說:未斷林頃,增人縛著也。
心縛無解者,如苦行人常樂山藪,所以然者,皆由彼山得成道故,是故說:心縛無解。
猶犢戀母者,猶如新生犢子,其心終不離母,此眾生類亦復如是,眾結未盡為狐疑所追逐,是故說:如犢戀母也。

5. cf.dhp285
[] ucchinddhi hi snehaṃ ātmanaḥ padmaṃ śāradakaṃ yathodakāt |
śāntimārgam eva bṛṃhayen nirvāṇaṃ sugatena deśitam ||
[] Cut out the love of self as you would an autumn lotus ; cherish the road of peace on account of the nirvana which the Victorious One has explained.
[] 當自斷愛戀,猶如枯蓮池,息跡受正教,佛說圓寂樂。
[梵文分析]
ucchinddhi hi snehaṃ ātmanaḥ padmaṃ śāradakaṃ yathā udakāt |
應斷 實 貪 自己 蓮花 夏天 如 水
śānti-mārgam eva bṛṃhayen nirvāṇaṃ sugatena deśitam ||
寂靜 道 實 應增 涅槃 善逝 所說
當斷自己的貪愛,猶如從水中()斷夏蓮,應增善逝所說的寂靜道與涅槃。
[出曜經] 當自斷戀,如秋池華,息跡受教,佛說泥洹。
當自斷戀,如秋池華者,愛之染神病無端緒,猶如蓮華色鮮且好,其有見者莫不愛樂,及秋華萎,人心皆離不復貪樂,是故說:當自斷戀,如秋池華。
息跡受教者,息跡者賢聖人,受正教誡初無差違,善法日增惡法日退。何以故?以佛說泥洹樂,泥洹中無苦惱眾患切身,是故說:佛說泥洹樂也。

6.cf.dhp051
[] yathāpi ruciraṃ puṣpaṃ varṇavat syād agandhavat |
evaṃ subhāṣitā vācā niṣphalāsāv akurvātaḥ ||
[] Like a pretty flower, of pleasing colour but without scent, are the agreeably spoken but fruitless words of one who does not act (accordingly).
[] 猶如可意華,色好而無香,巧言華如是,無果不獲報。
[梵文分析]
yathā api ruciraṃ puṣpaṃ varṇavat syād agandhavat |
猶如 可意 華 色好 是 無香
evaṃ subhāṣitā vācā niṣphalā asāv akurvātaḥ ||
如是 善說 語 無果 彼 不實行
猶如鮮妙花,色美而無香,如是說善語,彼不行無果。
[出曜經] 如彼可意華,色好而無香,工言華如是,無果不得報。
爾時世尊愍彼群生,欲演法教故說斯偈,夫說法人,上中下善義理深邃,言行自違不獲其報,是故世尊說不得其果。如來所以說此偈者,欲訓後弟子,欲令師教嚴切,現弟子義承受教誡,或時弟子不堪教戒,是故說:如彼可意華,色好而無香,工言善如是,無果不得報也。

7. cf.dhp052
[] yathāpi ruciraṃ puṣpaṃ varṇavat syāt sugandhavat |
evaṃ subhāṣitā vācā saphalā bhavati kurvataḥ ||
[] 猶如可意華,色好而香潔,巧言善如是,必獲其好報。
[梵文分析]
yathā api ruciraṃ puṣpaṃ varṇavat syāt sugandhavat |
猶如 可意 華 色美 是 芳香
evaṃ subhāṣitā vācā saphalā bhavati kurvataḥ ||
如是 善說 語 有果 是 實行
猶如鮮妙花,色美而芳香,如是說善語,彼實行有果。
[出曜經] 如彼可意華,色好而香潔,工言善如是,必得其果報。
爾時世尊為諸人前,頻而說斯法,彼說法人聲響清徹言無忌難,為眾生說法上中下善,義味具足,淨修梵行義理深邃,智者分別,已行專正訓彼亦爾,皆順於法不違義理,世尊說具得果報,是故說:如彼可意華,色好形香潔,工言善如是,必得其果報也。

8. cf.dhp049
[] yathāpi bhramaraḥ puṣpād varṇagandhāv aheṭhayan |
paraiti rasaṃ ādāya tathā grāmān muniś caret ||
[] As the bee, which harms neither the colour nor the scent of the flower, but having sucked it Hies away, so let the Muni walk through a village."
[] 猶如蜂採華,不壞色與香,但取味飛去,苾芻入聚然。
[梵文分析]
yathā api bhramaraḥ puṣpād varṇa-gandhāv aheṭhayan |
猶如 蜂 華 色與香 不壞
paraiti rasaṃ ādāya tathā grāmān muniś caret ||
飛去 味 取 然 聚落 牟尼 應行
猶如蜂採華,不壞色與香,但取味飛去,牟尼入聚然。
[出曜經] 如蜂集華,不擾色香,但取味去,仁入聚然。
爾時世尊,為分越比丘而說斯偈,彼與食人與處求觀,見前人善色惡色若好若醜,見彼容姿熟視不離,見彼不端正者目不視之,聞彼香者以鼻嗅之,見彼穢者背而捨之,憶彼善色善香,還至房中晝夜思想。爾時世尊觀見比丘心各如是,佛告比丘:汝等何不如蜂採華?但取味去不擾色香。汝比丘!善香惡香善色惡色若好若醜,何所加益?大家小家饒財貧賤,汝等如心便負彼人。如仁所行,何不如是行?是故說:如蜂集華,不擾色香,但取味去,仁入聚然也。

9. cf.dhp050
[] na pareṣāṃ vilomāni na pareṣāṃ kṛtākṛtam |
ātmanas tu samīkṣeta samāni viṣamāni ca ||
[] Remarking not the sins of others, and what they have done or left undone, one should remark what he himself does right or wrong.
[] 不違他好惡,勿觀作不作,但自觀身行,若正若不正。
[梵文分析]
na pareṣāṃ vilomāni na pareṣāṃ kṛta-akṛtam |
不 他人 過失 不 他人 作 未作
ātmanas tu samīkṣeta samāni viṣamāni ca ||
自 但 應觀 正 不正 與
不觀他人惡,勿觀作不作,但自觀身行,若正若不正。

10. cf.dhp053
[] yathāpi puṣparāśibhyaḥ kuryān mālā guṇān bahūn |
evaṃ jātena martyena kartavyaṃ kuśalaṃ bahu ||
[] As out of a heap of flowers many garlands are made, so when a man has been born he can do many virtuous deeds.
[] 多集眾妙華,結鬘為步搖,有情積善根,後世轉殊勝。
步搖:古代婦女附在簪釵上的一種首飾。《釋名‧釋首飾》:“步搖上有垂珠,步則搖動也。(cf.漢語大詞典)
[梵文分析]
yathā api puṣparāśibhyaḥ kuryān mālāguṇān bahūn |
如 花聚 造 花鬘 眾
evaṃ jātena martyena kartavyaṃ kuśalaṃ bahu ||
如是 生 人 當作 善 眾
如從諸花聚,得造眾花鬘,如是生為人,當作諸善事。
[出曜經] 多作寶華,結步瑤琦,廣積德者,所生轉好也。
多作寶華,結步瑤琦者,
如彼工巧華鬘弟子,多集眾華作華鬘,價以自存活。諸比丘見彼所行,便自造未曾有鬘,世尊說:各造華鬘,汝等如是。正是行時,造無數行乃得人身,何不作福德而自修習布施思惟教誡,精進修戒持淨梵行?是故說:多作寶華,結步瑤琦,廣積德者,所生轉好也。

11. cf.dhp377
[] varṣāsu hi yathā puṣpaṃ vaguro vipramuñcati |
evaṃ rāgaṃ ca doṣaṃ ca vipramuñcata bhikṣavaḥ ||
[] As the vakula plant in summer sheds all its flowers, so let the Bhixu drop passions, hatred, and ignorance.
[] 如末哩妙華,末拘羅清淨,貪欲瞋若除,苾芻淨香潔。
[梵文分析]
varṣāsu hi yathā puṣpaṃ vaguro vipramuñcati |
雨季 實 如 華 末拘羅 脫落
evaṃ rāgaṃ ca doṣaṃ ca vipramuñcata bhikṣavaḥ ||
如是 貪 與 瞋 與 應脫落 苾芻
如於雨季中,末拘羅脫落其華。苾芻!如是汝應除貪欲瞋。
[出曜經]猶如雨時華,萌芽始欲敷,婬怒癡如是,比丘得解脫。
猶如雨時華,萌芽始欲生者,猶如雨時天華得敷開亦不減,華葉墮落芽生益好,是故說:猶如雨時華,萌芽始欲敷。
婬怒癡如是,比丘得解脫者,汝等比丘,不畏王故作道人,不畏賊故作道人,不畏責故作道人,不畏病故作道人,不畏役故作道人。汝等所以作道人者,患厭世苦作道人,欲離生老病死故作道人,為爾不?比丘答曰:如是,世尊!汝等何不思惟去婬怒癡?遠離結使不與從事,當吐當除當滅當獲。何等當獲二業?自為己、為他人。自為己者,以善熏身,為他人者,若受人信施,衣被飯食床敷臥具病瘦醫藥,則無有損。是故說:婬怒癡如是,比丘得解脫也。

12.cf.dhp058
[] yathā saṃkārakūṭe tu vyujjhite hi mahāpathe |
padmaṃ tatra tu jāyeta śucigandhi manoramam ||
[] As on piles of filth and in dirty water grows, unaffected by them, the padma, pure, sweet- smelling, and lovely,
[] 如田糞穢溝,而近于大道,其中生蓮華,香潔甚可悅。
[梵文分析]
yathā saṃkārakūṭe tu vyujjhite hi mahāpathe |
如 糞穢聚 然 棄 實 大道
padmaṃ tatra tu jāyeta śucigandhi manoramam ||
蓮華 其中 然 生 香潔 可悅
如田糞穢聚,而棄于大道,其中生蓮華,香潔甚可悅。
[出曜經] 如作田溝,近于大道,中生蓮華,香潔可意。
如作田溝,近于大道者,所謂田溝者,不淨穢惡盡順其中,人見患之不肯親近,行則避之目不欲視,是故說:如作田溝,近于大道也。
中生蓮華,香潔可意者,色成就香成就,人見歡喜當作是意,不問其地但觀其華。云何於此處乃生極妙華?甚為奇特世之希有。是故說:中生蓮華,香潔可意也。

13. cf.dhp059, 大莊嚴論經43
[] evaṃ saṃkārabhūte ’sminn andhabhūte pṛthagjane |
prajñayā vyatirocante samyaksambuddhaśrāvakāḥ ||
[] So the disciple of tlie perfect Buddha shines by his wisdom among other men, who are blind and (like) a heap of filth.
[] 有生必有終,凡夫樂處邊,慧人愛出離,真是佛聲聞。
[梵文分析]
evaṃ saṃkārabhūte ’sminn andhabhūte pṛthagjane |
如是 糞穢聚 此 盲昧 凡夫
prajñayā vyatirocante samyaksambuddhaśrāvakāḥ ||
智慧 照 正覺者弟子
如是糞穢等,盲昧凡夫中,正覺者弟子,以智慧光照。
[出曜經] 有生死然,凡夫處邊,慧者樂出,為佛弟子。
昔佛在舍衛國祇樹給孤獨園。爾時世尊一日一夜六時觀察,頗有眾生應從佛度,反更墜他凡夫地,則於佛法有大闕減。以天眼見舍衛城裏,有一旃陀羅兒。客除糞以自存命。爾時世尊,到時著衣持缽入舍衛城分衛,以次漸漸至彼旃陀羅家。時客除糞者,遙見世尊來,內懷慚恥,即避世尊更詣餘巷,如來忽然復往逆之。其人自念:吾擔糞穢臭惡不淨,今日何由得覲世尊?復欲避走,詣一澤地,索斷瓶破穢污淨地,恐地主瞋意欲馳走。佛遙喚曰:「吾今故為汝來,復欲何趣?」其人報曰:「身體穢污,不敢親近尊顏,是故欲避之耳。尊今當知,早喪父母,五親凋落無有妻息,孤窮單立,客除糞以自存活。不審世尊何所教誡?乃能慈愍與罪人共語。」爾時世尊告曰:「汝隨我來,欲度卿為沙門。」其人白佛言:「云何世尊!地獄餓鬼畜生亦得為道乎?」
爾時世尊告彼人曰:「吾今永世以來修無數行求成佛道,正為罪苦人耳。」爾時世尊即以神力,手執其人上昇虛空,往至恒水側沐浴彼人身體香潔,復以神力接至祇洹精舍,敕諸比丘:「將此人度為沙門。」受教即度為沙門。其人已得為道,內自思惟:「吾出寒賤,幸有微福得染道味,今不自求求於道者,後墮凡細復劇於今。」即自勸勵精勤日新,未經旬日便得須陀洹果、斯陀含果、阿那含果、阿羅漢果,六通清徹涌沒自由,即詣一大方石,當中央坐補納故衣。爾時王波斯匿,聞佛度旃陀羅兒客除糞者,王自思惟:「佛出釋種豪族姓家,左右弟子皆出四姓,長者種婆羅門種剎利種,來入宮室受人供養信施,五體投地接足而禮;今聞如來度旃陀羅種,我等云何屈伏禮敬?吾今當往責數如來。」王自嚴駕出詣如來所,未到之頃,見一比丘坐大方石補納故衣,有五百淨居天圍遶禮覲。王直前語比丘曰:「今煩比丘往白世尊:『王波斯匿在外,欲覲世尊。』」比丘聞已即沒入石中,從如來精舍地中出,前白佛言:「王波斯匿在外欲見世尊。」佛告比丘:「汝今還從此地入,從彼石出,告王曰:『宜知是時。』」即如佛教,從石涌出告語王曰:「如來有教,大王宜知是時。」波斯匿王復作是念:「我今所以來者,欲問彼除糞人,今且捨置,先問此比丘云何得入是剛[*]石裏涌沒自由?亦當問此比丘為是何人?」爾時波斯匿王,即除王飾前至佛所,頭面禮足在一面坐,須臾退坐前白佛言:「向者比丘為名何等?乃能有此神力,石裏往反無有罣礙。」佛告王曰:「此是客除糞人,今有神力如是。」爾時世尊以此因緣便說二偈:「猶如穢污惡地田溝深坑,生香潔蓮華。云何大王!有目之士當取此華不乎?」王白佛言:「唯然世尊!華極香潔當取莊飾,穢污當觀如母胎,於彼胎中生功德華。」時波斯匿王叉手合掌前白佛言:「唯然世尊!彼人快得善利,蒙聖垂教得在道次,既得為道,神足變化不可思議。自今以始,終身請此比丘供養,四事不闕。」是故說:慧者樂出家,為佛弟子。

14.cf.dhp047
[] puṣpāṇy eva pracinvantaṃ vyāsaktamanasaṃ naram |
suptaṃ grāmaṃ mahaugha iva mṛtyur ādāya gacchati ||
[] A man whose mind is troubled, like one gathering flowers, the lord of death carries him off as the flood does a sleeping village.
[] 如人採妙華,專意不散亂,因眠遇水漂,俄被死王降。
[梵文分析]
puṣpāṇy eva pracinvantaṃ vyāsakta-manasaṃ naram |
花 實 採集 愛著 心 人
suptaṃ grāmaṃ mahā-ogha iva mṛtyur ādāya gacchati ||
睡 村 瀑流 如 死 捉 去
採集諸花已,其人心愛著,死神捉將去,如瀑流睡村。
[出曜經] 如有採華,專意不散,村睡水漂,為死所牽。
如有採華,專意不散者,昔有眾多人在野採華,採擇妙者競取好者,是故說:如有採花,專意不散也。
村睡水漂,為死所牽者,時彼人民採華疲惓歸家睡眠,客水暴溢盡漂殺之,是故說:村睡水漂,為死所牽也。

15. cf.dhp048
[] puṣpāṇy eva pracinvantaṃ vyāsaktamanasaṃ naram |
atṛptam eva kāmeṣu tv antakaḥ kurute vaśam ||
[] A man whose mind is troubled, like one gatering flowers, falls into the power of the lord of death without having satisfied his desires.
[] 如人採妙華,專意不散亂,欲意無厭足,常為窮所困。
[梵文分析]
puṣpāṇy eva pracinvantaṃ vyāsaktamanasaṃ naram |
花 實 採集 愛著 心 人
atṛptam eva kāmeṣu tv antakaḥ kurute vaśam ||
不知足 實 貪欲 然 死魔 作 自在
採集諸花已,其人心愛著,貪欲不知足,實為死魔伏。
[出曜經] 如有採華,專意不散,欲意無厭,為窮所困。
如有採華,專意不散者,是時人民採致妙華,競取好者奔趣東西,要獲妙香以用歡慶,是故說:如有採華,專意不散也。
欲意無厭,為窮所困者,所以採取華者,欲以五欲自娛快自縱恣,莫知來變不觀未然,來變進趣死日逼至乃知為困,是故說:欲意無厭,為窮所困也。

16.
[] puṣpāṇy eva pracinvantaṃ vyāsaktamanasaṃ naram |
anutpanneṣu bhogeṣu tv antakaḥ kurute vaśam ||
[] A man whose mind is troubled, like one gathering flowers, falls into the power of the lord of death without him having acquired wealth (enough to satisfy him).
[] 如人採妙華,專意不散亂,未獲真財寶,長為窮所困。
[梵文分析]
puṣpāṇy eva pracinvantaṃ vyāsaktamanasaṃ naram |
花 實 採集 愛著 心 人
anutpanneṣu bhogeṣu tv antakaḥ kurute vaśam ||
未生 財寶 然 死魔 作 自在
採集諸花已,其人心愛著,未獲真財寶,實為死魔伏。
[出曜經] 如有採華,專意不散,未獲財業,為窮所困。
如有採華,專意不散者,是時人民窮儉多乏,採華往賣用自存濟,是故說:如有採華,專意不散也。
未獲財業,為窮所困者,其人慇懃所在求財,不稱其願不充悕望,便為窮所逼,捨此形當更受身,皆由無慮故捨形受形,是故說:未獲財業,為窮所困也。

17.
[] kumbhopamaṃ kāyam imaṃ viditvā marīcidharmaṃ paribudhya caiva |
chittveha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyurājasya gacchet ||
[] He who has perceived that this body is (empty) as a vase, and who knows that all things (dharma) are as an illusion, does thus destroy the chief of Mara's flowers, and will no more be seen by the king of death.
[] 觀身如坏器,幻法如野馬,斷魔華開敷,不覩死王路。
[梵文分析]
kumbha-upamaṃ kāyam imaṃ viditvā marīci-dharmaṃ paribudhya ca eva |
如坏器 身 此 知 幻 法 覺
chittvā iha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyu-rājasya gacchet ||
斷 此 魔 然 華 然 不覩 死 王 行
知身如坏器,覺悟是幻法,斷魔羅花箭,越死王所見。
[出曜經] 觀身如坏,幻法野馬,斷魔華敷,不睹死王。
觀身如坏者,猶彼坏器危脆不牢必當敗壞,為磨滅法不可恃怙悉當歸盡,漸漸積聚乃成堆阜。此四大身亦復如是,不可恃怙皆當歸盡,為磨滅法,如是不久當捐棄塚間,是故說:觀身如坏也。
幻法野馬者,猶如野馬光焰熾明幻人眼目,人欲往就尋究不知所在,徒自疲勞無所剋獲。解知諸法皆悉如是,無強無牢不可恃怙,是故說:幻法野馬也。
斷魔華敷者,所謂魔者稱為自在天子,彼所著結髮,以見諦思惟道往斷,斷已斷當斷,剝已剝當剝,打已打當打,是故說:斷魔華敷也。
不睹死王者,見諦思惟道所應斷結已盡無餘,不復進趣向於自在天子,亦復不為天所牽連,是故說:不睹死王也。

18. cf.dhp046
[] phenupamaṃ kāyam imaṃ viditvā marīcidharmaṃ paribudhya caiva |
chittveha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyurājasya gacchet ||
[]He who has perceived that this body is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Mara's flowers, and will no more be seen by the king of death.
[] 是身如聚沫,知此幻化法,斷魔華開敷,不覩死王路。
[梵文分析]
phena-upamaṃ kāyam imaṃ viditvā marīci-dharmaṃ paribudhya ca eva |
如聚沫 身 此 知 幻 法 覺
chittvā iha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyu-rājasya gacchet ||
斷 此 魔 然 華 然 不覩 死 王 行
知身如聚沫,覺悟是幻法,斷魔羅花箭,越死王所見。
[出曜經] 此身如沫,幻法自然,斷魔華敷,不睹死王。
此身如沫者,猶如聚沫不得久停不可恃怙,捉便消滅不可護持,此四大身亦復如是,無力無強亦無堅固,是故說:是身如沫也。
幻法自然者,猶如幻化之物誑惑他人,非真非實,愚人染著謂為己,有智者觀察無一可貪,是故說:幻法自然。
斷魔華敷者,見諦思惟所斷結使永盡無餘,更不適彼言而親近之,是故說:斷魔華敷也。
不見死王者,見諦思惟結已盡,獨王三千,存亡自由,更不為自在天子所拘錄,是故說:不見死王也。

19.
[] kumbhopamaṃ lokam imaṃ viditvā marīcidharmaṃ paribudhya caiva |
chittveha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyurājasya gacchet ||
[梵文分析]
kumbha-upamaṃ lokam imaṃ viditvā marīci-dharmaṃ paribudhya ca eva |
如坏器 世 此 知 幻 法 覺
chittvā iha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyu-rājasya gacchet ||
斷 此 魔 然 華 然 不覩 死 王 行
知世如坏器,覺悟是幻法,斷魔羅花箭,越死王所見。

20.
[] phenupamaṃ lokam imaṃ viditvā marīcidharmaṃ paribudhya caiva |
chittveha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyurājasya gacchet ||
[] He who has perceived that this world is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Mara's flowers, and will no more be seen by the king of death.
[梵文分析]
phena-upamaṃ lokam imaṃ viditvā marīci-dharmaṃ paribudhya ca eva |
如聚沫 世 此 知 幻 法 覺
chittvā iha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyu-rājasya gacchet ||
斷 此 魔 然 華 然 不覩 死 王 行
知世如聚沫,覺悟是幻法,斷魔羅花箭,越死王所見。

20. cf. sn.1.1.5
[] yo nādhyagamad bhaveṣu sāraṃ buddhvā puṣpam udumbarasya yadvat |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who knows that existence is without reality, like an udumbara flower, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.
[] 若不見死王,慧照如淨華,苾芻到彼岸,如蛇脫故皮。
sn.1.1.5.
yo nājjhagamā bhavesu sāraṃ, vicinaṃ puppham iva udumbaresu;
so bhikkhu jahāti orapāraṃ, urago jiṇṇam iva ttacaṃ purāṇaṃ.
他不在生存中尋找精髓,猶如不在無花果樹上尋找花朵,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。
[梵文分析]
yo na adhyagamad bhaveṣu sāraṃ buddhvā puṣpam udumbarasya yadvat |
若 不 尋找 有 實 已覺 華 無花果 如彼
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若覺已,不於諸有中找真實,猶如不在無花果樹上尋找花朵,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。
[出曜經] 解身與貪,一而不異,學能捨牢有,如選憂曇缽,比丘度彼此,如蛇脫故皮。
學能捨牢有者,有中牢者何者是?可謂五欲是。心意染著不能捨離,令此眾生興意染著,流轉五道周而復始,一形毀壞復受一形。世間復有何者牢?所謂五盛陰身是。復使眾生類終日翫習不能去離,然彼學人執意牢固。能捨此牢有者,可謂賢聖,能捨五盛陰身及五欲者,是謂應賢聖行,是故說:學能捨牢有也。
如選憂曇缽者,善別之人選擇妙華求憂曇缽,形神疲勞不能剋獲,意便疲厭即捨而去,是故說:如選憂缽也。
比丘度彼此者,所謂比丘者,破諸結使毀辱形體,著衣持缽行乞度人。度彼此者,謂內外六情,內六入外六塵,是故說:比丘度彼此也。
如蛇脫故皮者,賢聖人,三有牢者,為賢聖之道也,聖人能捨賢聖道,入無為泥洹城,是故說:如蛇脫故皮也。

21. cf.uv.32.56
[] yo rāgam udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who cuts off every particle of passion, as one does the flower from the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.
[] 貪瞋癡若斷,如棄毒華根,苾芻到彼岸,如蛇脫故皮。
貪根若除斷,如華水上浮,苾芻到彼岸,如蛇脫故皮。
[梵文分析]
yo rāgam udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
若 貪 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若貪斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

22. cf.uv.32.57
[] yo dveṣam udāchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who cuts off every particle of hatred, as one does the flower from the water-born (lotus) growing in a tank, casts off what is and is not of the other shore,
as a snake shuffles off his old dried-up skin.
[] 恚根若除斷,如華水上浮,苾芻到彼岸,如蛇脫故皮。
[梵文分析]
yo dveṣam udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
若 瞋 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若瞋斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

23. cf.uv.32.58
[] yo moham udāchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who cuts off every particle of ignorance, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.
[] 癡根若除斷,如華水上浮,苾芻到彼岸,如蛇脫故皮。
如人結花鬘,意樂貪無足,不盡現世毒,三根常纏縛。
[梵文分析]
yo moham udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
若 癡 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若癡斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

24. cf.uv.32.59
[] yo mānam udāchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who cuts off every particle of egotism, as one does the flower of the water-born (lotus) growing in a tank, casts off wliat is and is not of the other shore, as a snake shuffles off his old dried-up skin.
[] 我慢根除斷,如華水上浮,苾芻到彼岸,如蛇脫故皮。
慳悋根若斷,如華水上浮,苾芻到彼岸,如蛇脫故皮。
[梵文分析]
yo mānam udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
若 慢 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若慢斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

25. cf.uv.32.61
[] tṛṣṇāṃ ya udāchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇaṃ iva tvacaṃ purāṇam ||
[] The Bhixu who cuts of every particle of affection, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.
[] 愛支根若斷,如華水上浮,苾芻到彼岸,如蛇脫故皮。
若無煩惱根,獲報善因果,苾芻到彼岸,如蛇脫故皮。
[梵文分析]
tṛṣṇāṃ ya udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
愛 若 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若愛斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

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