2015年9月18日 星期五

《界分別經》Mn140 巴譯中

《界分別經》巴中 
(Mn140 Dhatu-vibhanga Sutta)
法增比丘(Bhikkhu Dhammavaro)中譯

Evam me sutam:
Ekam samayam Bhagava magadhesu carikam caramano yena Rajagaham tadavasari. Yena bhaggavo kumbhakaro ten'upasankami. Upasankamitva bhaggavam kumbhakaram etad avoca: 'sace te bhaggava agaru, viharema avesane ekarattinti.
Na kho me bhante garu, atthi c'ettha pabbajito pathamam vasupagato. Sace so anujanati viharatha bhante, yathasukhanti.
Tena kho pana samayena pukkusati nama kulaputto Bhagavantam uddissa saddha agarasma anagariyam pabbajito. So tasmim kumbhakaravesane pathamam vasupagato hoti. Atha kho Bhagava yen'ayasma pukkusati ten'upasankami. Upasankamitva ayasmantam pukkusatim etad avoca: 'sace te bhikkhu agaru, viharema avesane ekarattinti. Urundam avuso, kumbhakaravesanam. Viharatayasma yathasukhanti.
Atha kho Bhagava kumbhakaravesanam pavisitva ekam antam tinasantha rakam pannapetva nisidi pallankam abhujitva ujum kayam panidhaya parimukham satim upatthapetva. Atha kho Bhagava bahudeva rattim nisajjaya vitinamesi. Ayasmapi kho pukkusati bahudeva rattim nisajjaya vitinamesi. Atha kho Bhagavato etad ahosi: 'pasadikam nu kho ayam kulaputto iriyati, yannunaham puccheyyanti. Atha kho Bhagava ayasmantam pukkusatim etad avoca: 'kamsi tvam bhikkhu uddissa pabbajito, ko va te sattha, kassa va tvam dhammam rocesi' ti.
Atthavuso, Samano Gotamo Sakyaputto Sakyakula pabbajito. Tam kho pana Bhagavantam Gotamam evam kalyano kittisaddo abbhuggato: 'Iti pi so Bhagava araham Samma-sambuddho vijja-carana-sampanno sugato lokavidu anuttaro purisa-damma-sarathi sattha deva-manussanam buddho Bhagava' ti. Ta'ham Bhagavantam uddissa pabbajito. So ca me Bhagava sattha, tassaham Bhagavato dhammam rocemi' ti.
Kaham pana bhikkhu etarahi so Bhagava viharati araham Samma-sambuddho'ti:
Atthavuso uttaresu janapadesu Savatthi nama nagaram, tattha so Bhagava etarahi viharati araham Samma-sambuddho' ti.
Ditthapubbo pana te bhikkhu, so Bhagava. Disva ca pana janeyyasi' ti.
Na kho me avuso, ditthapubbo so Bhagava. Disva caham na janeyya'nti.
Atha kho Bhagavato etad ahosi: 'mamam khvayam1 kulaputto uddissa pabbajito. Yannunassaham dhammam deseyya'nti. Atha kho Bhagava ayasmantam pukkusatim amantesi: 'dhammam te bhikkhu, desissami. Tam sunahi, sadhukam manasi karohi, bhasissami' ti.
Evam avuso ti kho ayasma pukkusati Bhagavato paccassosi. Bhagava etad avoca:
'Chaddhaturo ayam bhikkhu, puriso chaphassayatano attharasamanopavicaro caturadhitthano, yattha thitam mannussava nappavattanti, mannussave kho pana nappavattamane muni santoti vuccati. Pannam nappamajjeyya. Saccamanurakkheyya. Cagamanubruheyya. Santimeva so sikkheyya' ti. Ayamuddeso chadhatu vibhangassa.
'Chaddhaturo ayam bhikkhu, puriso'ti iti kho pan'etam vuttam. Kinc'etam paticca vuttam. Pathavidhatu apodhatu tejodhatu vayodhatu akasadhatu vinnanadhatu. 'Chaddhaturo. Ayam bhikkhu, puriso'ti iti yam tam vuttam, idame tam paticca vuttam.
'Chaphassayatano ayam bhikkhu, puriso'ti iti kho pan'etam vuttam, kinc'etam paticca vuttam: cakkhusamphassayatanam sotasamphassayatanam ghanasamphassayatanam jivhasamphassayatanam kayasamphassayatanam manosamphassayatanam. 'Chaphassayatano ayam bhikkhu, puriso'ti iti yam tam vuttam, idame tam paticca vuttam.
'Attharasamanopavicaro ayam bhikkhu, puriso'ti iti kho pan'etam vuttam, kinc'etam paticca vuttam:
cakkhuna rupam disva somanassatthaniyam rupam upavicarati. Domanassatthaniyam rupam upavicarati. Upekkhatthaniyam rupam upavicarati.
Sotena saddam sutva somanassatthaniyam saddam upavicarati. Domanassatthaniyam saddam upavicarati. Upekkhatthaniyam saddam upavicarati. Ghanena gandham ghayitva somanassatthaniyam gandham upavicarati. Domanassatthaniyam gandham upavicarati. Upekkhatthaniyam gandham upavicarati. Jivhaya rasam sayitva somanassatthaniyam rasam upavicarati. Domanassatthaniyam rasam upavicarati. Upekkhatthaniyam rasam upavicarati. Kayena photthabbam phusitva
Somanassatthaniyam photthabbam upavicarati. Domanassatthaniyam photthabbam upavicarati. Upekkhatthaniyam photthabbam upavicarati. Manasa dhammam vinnaya somanassatthaniyam dhammam upavicarati. Domanassatthaniyam dhammam upavicarati. Upekkhatthaniyam dhammam upavicarati. Iti cha somanassupavicara cha domanassupavicara cha upekkhupavicara. 'Attharasamanopavicaro ayam bhikkhu, puriso'ti iti yam tam vuttam, idame tam paticca vuttam.
'Caturadhitthano ayam bhikkhu, puriso'ti iti kho pan'etam vuttam, kinc'etam paticca vuttam: pannadhitthano cagadhitthano upasamadhitthano. 'Caturadhitthano ayam bhikkhu, puriso'ti iti yam tam vuttam, idame tam paticca vuttam.
'Pannam nappamajjeyya saccamanurakkheyya cagamanubruheyya santimeva so sikkheyya'ti iti kho pan'etam vuttam: kathanca bhikkhu. Pannam nappamajjati: cha ima bhikkhu, dhatuyo: pathavidhatu apodhatu tejodhatu vayodhato akasadhatu vinnanadhatu.
Katama ca bhikkhu, pathavidhatu: pathavidhatu siya ajjhattika siya bahira. Katama ca bhikkhu, ajjhattika pathavidhatu: yam ajjhattam paccattam kakkha'am kharigatam upadinnam. Seyyathidam: kesa loma nakha datta taco mamsam naharu atthi atthaminja1 vakkam hadayam, yakanam kilomakam pihakam pappasam antam antagunam udariyam karisam yam va panannampi kinci ajjhattam paccattam kakkha'am kharigatam upadinnam. Ayam vuccati bhikkhu, ajjhattika pathavidhatu. Ya c'eva kho pana ajjhattika pathavidhatu ya ca bahira pathavidhatu, pathavidhaturevesa. Tam n'etam mama, nesohamasmi, na meso atta'ti evam etam yathabhutam sammappannaya datthabbam. evam etam yathabhutam sammappannaya disva pathavidhatuya nibbindati, pathavidhatuya cittam virajeti.
Katama ca bhikkhu, apodhatu: apodhatu siya ajjhattika siya bahira. Katama ca bhikkhu, ajjhattika apodhatu: yam ajjhattam paccattam apo apogatam upadinnam. Seyyathidam: pittam semham pubbo lohitam sedo medo assu vasa khe'o singhanika lasikamuttam. Yam va panannampi kinci ajjhattam paccattam apo apogatam upadinnam. Ayam vuccati bhikkhu, ajjhattika apodhatu. Ya c'eva kho pana ajjhattika apodhatu ya ca bahira apodhatu, apodhaturevesa. Tam n'etam mama, nesohamasmi, na meso atta'ti evam etam yathabhutam sammappannaya datthabbam. evam etam yathabhutam sammappannaya disva apodhatuya nibbindati, apodhatuya cittam virajeti.
Katama ca bhikkhu, tejodhatu: tejodhatu siya ajjhattika siya bahira. Katama ca bhikkhu, ajjhattika tejodhatu: yam ajjhattam paccattam tejo tejogatam upadinnam. Seyyathidam: yena ca santappati yena ca jiriyati, yena ca paridayhati, yena ca asitapitakhayitasayitam samma parinamam gacchati, yam va panannampi kinci ajjhattam paccattam tejo tejogatam upadinnam. Ayam vuccati bhikkhu, ajjhattika tejodhatu. Ya c'eva kho pana ajjhattika tejodhatu ya ca bahira tejodhatu, tejodhaturevesa. Tam n'etam mama, nesohamasmi, na meso attati evam etam yathabhutam sammappannaya datthabbam. evam etam yathabhutam sammappannaya disva tejodhatuya nibbindati, tejodhatuya cittam virajeti.
Katama ca bhikkhu, vayodhatu: vayodhatu siya ajjhattika siya bahira katama ca bhikkhu, ajjhattika vayodhatu: yam ajjhattam paccattam vayo vayogatam upadinnam. Seyyathidam: uddhangama vata adhogama vata kucchisaya vata kotthasaya1 vata angamanganusarino vata assaso, passaso, iti yam va panannampi kinci ajjhattam paccattam vayo vayogatam upadinnam. Ayam vuccati bhikkhu, ajjhattika vayodhatu. Ya c'eva kho pana ajjhattika vayodhatu ya ca bahira vayodhatu, vayodhaturevesa. Tam n'etam mama, nesohamasmi, na meso attati evam etam yathabhutam sammappannaya datthabbam. evam etam yathabhutam sammappannaya disva vayodhatuya nibbindati, vayodhatuya cittam virajeti.
Katama ca bhikkhu, akasadhatu: akasadhatu siya ajjhattika siya bahira. Katama ca bhikkhu, ajjhattika akasadhatu: yam ajjhattam paccattam akasam akasagatam upadinnam. Seyyathidam: kannacchiddam nasacchiddam mukhadvaram yena ca asitapitakhayitasayitam ajjhoharati, yattha ca asitapitakhayitasayitam santitthati, yena ca asitapitakhayitasayitam adhobhaga nikkhamati, yam va panannampi kinci ajjhattam paccattam akasam akasagatam agham aghagatam vivaram vivaragatam asamphuttham mamsalohitehi upadinnam. Ayam vuccati bhikkhu, ajjhattika akasadhatu. Ya c'eva kho pana ajjhattika akasadhatu, ya ca bahira akasadhatu, akasadhaturevesa. Tam n'etam mama, nesohamasmi, na meso attati evam etam yathabhutam sammappannaya datthabbam. evam etam yathabhutam sammappannaya disva akasadhatuya nibbindati, akasadhatuya cittam virajeti.
Athaparam vinnanam yeva avasissati parisuddham pariyodatam. Tena va vinnanena kim janani: sukhan tipi vijanati, dukkhan tipi vijanati, adukkhamasukhan tipi vijanati. Sukhavedaniyam bhikkhu, phassam paticca upapajjati sukha vedana, so sukham vedanam vediyamano sukham vedanam vediyamiti pajanati. Tasseva sukhavedanissa phassassa nirodha yam tajjam vedayitam sukhavedaniyam phassam paticca uppanna sukha vedana sa nirujjhanti, sa vupasammatiti pajanati.
Dukkhavedaniyam bhikkhu. Phassam paticca uppajjati dukkha vedana so dukkha vedanam vediyamano dukkham vedanam vediyamiti pajanati. Tasseva dukkhavedaniyassa phassassa nirodha yam tajjam vedayitam dukkhavedaniyam phassam paticca uppanna dukkha vedana sa nirujjhati. Sa vupasammatiti pajanati.
Adukkhamasukhavedaniyam bhikkhu, phassam paticca uppajjati adukkhamasukha vedana. So adukkha-m-asukham vedanam vediyamano adukkha-m-asukham vediyamiti pajanati. Tasseva adukkhamasukhavedaniyassa phassassa nirodha yam tajjam vedayitam adukkhamasukhavedaniyam phassam paticca uppanna adukkhamasukha vedana sa nirujjhati, sa vupasammatiti pajanati.
Seyyatha pi bhikkhu dvinnam katthanam samphassasamodhana usma jayati, tejo abhinibbattati. Tesam yeva dvinnam katthanam nanabhava vinikkhepa ya tajja usma, sa nirujjhati sa vupasammati. Evam eva kho bhikkhu, sukhavedaniyam phassam paticca uppajjati sukha vedana. So sukham vedanam vediyamano sukham vedanam vediyamitipajanati. Tasseva sukhavedaniyassa phassassa nirodha yam tajjam vedayitam sukhavedaniyam phassam paticca uppanna sukha vedana sa nirujjhati, sa vupasammatiti pajanati.
Dukkhavedaniyam bhikkhu, phassam paticca uppajjati dukkha vedana. So dukkham vedanam vediyamano dukkham vedanam vediyamiti pajanati. Tasseva dukkhavedaniyassa phassassa nirodha yam tajjam vedayitam dukkhavedaniyam phassam paticca uppanna dukkha vedana sa nirujjhati sa vupasammatiti pajanati.
Adukkhamasukhavedaniyam bhikkhu, phassam paticca uppajjati adukkhamasukha vedana. So adukkhasukham vedanam vediyamano adukkha-m-asukham vedanam vediyamiti pajanati. Tasseva adukkhamasukhavedaniyassa phassassa nirodha yam tajjam vedayitam adukkhamasukhavedaniyam phassam paticca uppanna adukkhamasukha vedana sa nirujjhati sa vupasammatiti pajanati.
Athaparam upekkhayeva avasissati parisuddha pariyodata mudu ca kammanna ca pabhassara ca. Seyyatha pi bhikkhu, dakkho suvannakaro va suvannakarantevasi va ukkam bandheyya, ukkam bandhitva ukkamukham alimpeyya, ukkamukham alimpetva sandasena jatarupam gahetva ukkamukhe pakkhipeyya. Tam enam kalena kalam abhidhameyya. Kalena kalam udakena paripphoseyya. Kalena kalam ajjhupekkheyya. Tam hoti jatarupam dhantam sudhantam niddhantam nihatam nihatakasavam mudu ca kammannam ca pabhassaranca. Yassa yassa ca pi'andhanavikatiya akankhati, yadi pavaddhikaya yadi kundalaya yadi giveyyakaya yadi suvannamalaya, tanc'assa attham anubhoti.
Evam eva kho bhikkhu, athaparam upekkhayeva avasissati parisuddha pariyodhata mudu ca kammanna ca pabhassara ca. So evam pajanati: 'imam ce aham upekkham evamparisuddham evampariyodatam akasanancayatanam upasanhareyyam, tadanudhammanca cittam bhaveyyam. Evam ayam upekkha tannissita tadupadana ciram digham addhanam tittheyya. Imam ce aham upekkham evamparisuddham evampariyodatam vinnanancayatanam upasanhareyyam, tadanudhammanca cittam bhaveyyam. Evam me ayam upekkha tannissita tadupadana ciram digham addhanam tittheyya. Imam ce aham upekkham evamparisuddham evampariyodatam akincannayatanam upasanhareyam, tadanudhammanca cittam bhaveyyam. Evam me ayam upekkha tannissita tadupadana ciram digham addhanam tittheyya. Imam ce aham upekkham evamparisuddham evampariyodatam n'eva-sanna-nasannayatanam upasanhareyyam. Tadanudhammanca cittam bhaveyyam, evam me ayam upekkha tannissita tadupadana ciram digham addhanam tittheyya' ti.
So evam pajanati: 'imam ce aham upekkham evamparisuddham evampariyodatam akasanancayatanam upasanhareyyam, tadanudhammanca cittam bhaveyyam, sankhatame tam. Imance aham upekkham evamparisuddham evampariyodatam vinnanancayatanam upasanhareyyam, kadanudhammanca cittam bhaveyyam, sankhatame tam. Imam ce aham upekkham evamparisuddham evampariyodatam akincannayatanam upasanhareyyam, tadanudhammanca cittam bhaveyyam, sankhatame tam. Imance aham upekkham evam parisuddham evampariyodatam n'evasannanasancayatanam upasanhareyyam, tadanudhammanca cittam bhaveyyam, sankhatametanti. So n'eva tam abhisankharoti, nabhisancetayati bhavaya va vibhavaya va. So anabhisankharonto anabhisancetayanto bhavaya va vibhavaya va na kinci loke upadiyati. Anupadiyam na paritassati, aparitassam paccattam yeva parinibkhayati. 'Khina jati, vusitam brahmacariyam, katam karaniyam, naparam itthattaya'ti pajanati.
So sukham ce vedanam vedeti. Sa aniccati pajanati, anajjhositati pajanati, anabhinanditati pajanati. Dukkham ce vedanam vedeti. Sa aniccati pajanati. Anajjhositati pajanati. Abhinanditati pajanati, adukkhamasukhance vedanam vedeti, sa aniccati pajanati, anajjhositani pajanati, anabhinanditati pajanati.
So sukham ce vedanam vedeti, visamyutto tam na vedeti. So dukkham ce vedanam vedeti, visamyutto tam na vedeti. Adukkhamasukham ce vedanam vedeti, visamyutto tam na vedeti. So kayapariyantikam vedanam vediyamano kayapariyantikam vedanam vediyamiti pajanati. Jivitapariyantikam vedanam vediyamano jivitapariyantikam vedanam vediyamiti pajanati. Kayassa bheda param marana uddham jivita-pariyadana ideva sabbavedayitani anabhinanditani sitibhavissanti'ti pajanati.
Seyyatha pi bhikkhu, telanca paticca vattinca paticca telappadipo jhayati, tasseva telassa ca vattiya ca pariyadana annassa ca anupahara anaharo nibkhayati. Evam eva kho bhikkhu. Kayapariyantikam vedanam vediyamano kayapariyantikam vedanam vediyamiti pajanati. Jivitapariyantikam vedanam vediyamano jivitapariyantikam vedanam vediyamiti pajanati. Kayassa bheda param marana uddham jivita-pariyadana idheva sabbavedayitani anababhinanditani sitibhavissati'ti pajanati. Tasma evam samannagato bhikkhu imina paramena pannadhitthanena samannagato hoti. Esa hi bhikkhu, parama ariya panna yad idam sabbadukkhakkhaye nanam.
Tassa sa vimutti sacce thita akuppa hoti. Tam hi bhikkhu musa, yam mosadhammam. Tam saccam, yam amosadhammam nibbanam. Tasma evam samannagato bhikkhu imina paramena saccadhitthanena samannagato hoti. Etam hi bhikkhu, paramam ariyasaccam yad idam amosadhammam nibbanam.
Tasseva kho pana pubbe aviddasuno upadhi honti samatta samadinna. Tyassa pahina honti ucchinnamula talavatthukata anabhavakata ayatim anuppadadhamma. Tasma evam samannagato bhikkhu imina paramena cagadhitthanena samannagato hoti. Eso hi bhikkhu, paramo ariyo cago yad idam sabbupadhipatinissaggo. Tasseva kho pana pubbe aviddasuno abhijjha hoti chando sarago. Svassa pahino hoti ucchinnamulo talavatthukato anabhavakato ayatim anuppadadhammo.
Tasseva kho pana pubbe aviddasuno aghato hoti vyapado sampadoso, svassa pahino hoti ucchinnamulo talavatthukato anabhavakato ayatim anuppadadhammo.
Tasseva kho pana pubbe aviddasuno avijja hoti sammoho sampadoso, svassa pahino hoti ucchinnamulo talavatthukato anabhavakato ayatim anuppadadhammo. Tasma evam samannagato bhikkhu imina paramena upasamadhitthanena samannagato hoti eso hi bhikkhu, paramo ariyo upasamo yad idam ragadosamohanam upasamo.
'Pannam nappamajjeyya. Saccamanurakkheyya, cagamanubruheyya, santimeva so sikkheyya'ti iti yam tam vuttam, idame tam paticca vuttam.
Yattha thitam mannussava nappavattanti. Mannussave kho pana appavattamane muni santoti vuccati'ti iti kho pan'etam vuttam. Kinc'etam paticca vuttam: asmiti bhikkhu mannitame tam. Ayamahamasmiti. Mannitame tam. Bhavissanti mannitame tam. Na bhavissanti mannitame tam. Rupi bhavissanti mannitame tam. Arupi bhavissanti mannitame tam. Sanni bhavissanti mannitame tam. Asanni bhavissanti mannitame tam. N'evasanninasanni bhavissanti mannitame tam. Mannitam bhikkhu rogo, mannitam gando, mannitam sallam. Sabbamannitanam tveva bhikkhu, samatikkama muni santoti vuccati. Muni kho pana bhikkhu, santo na jayati na jiyati na miyati na kuppati na vihesati. Tampissa bhikkhu n'atthi. Yena jayetha, ajayamano kim jiyissati, ajiyamano kim miyissati, amiyamano kim kuppissati. Akuppamano kissa vihessati. 'Yattha thitam mannussava nappavattanti. Mannussave kho pana nappavattamane muni santoti vuccati'ti iti yam tam vuttam, idame tam paticca vuttam. Imam kho me tvam bhikkhu, sankhittena cha dhatuvibhangam dharehiti.
Atha kho ayasma pukkusati 'sattha kira me anuppatto, sugato kira me anuppatto, Samma-sambuddho kira me anuppatto'ti utthayasana ekamsa civaram katva Bhagavato padesu sirasa nipatitva Bhagavantam etad avoca: 'accayo mam bhante, accagama yathabalam yathamulham yathaakusalam, yoham Bhagavantam avusovadena samudacaritabbam amannissam. Tassa me bhante, Bhagava accayam accayato patiganhatu ayatim samvaraya' ti.
Taggha tvam bhikkhu, accayo accagama yathabalam yathamulham yathaakusalam, yam mam tvam avusovadena samudacaritabbam amannittha. Yato ca kho tvam bhikkhu, accayam accayato disva yatha dhammam patikarosi. Tam te mayam patiganhama. Vuddhi hesa bhikkhu. Ariyassa vinaye yo accayam accayato disva yatha dhammam patikaroti, ayatim samvaram apajjati' ti.
Labheyyaham bhante, Bhagavato santike upasampadanti.
Paripunnam pana te bhikkhu, pattacivaranti:
Na kho me bhante, paripunnam pattacivaranti.
Na kho bhikkhu, tathagata aparipunnapattacivaram upasampadentiti.
Atha kho ayasma pukkusati Bhagavato bhasitam abhinanditva anumoditva utthayasana Bhagavantam abhivadetva padakkhinam katva pattacivarapariyesanam pakkami.
Atha kho ayasmantam pukkusatim pattacivarapariyesanam carantam bhantagavi jivita voropesi.
Atha kho sambahula bhikkhu yena Bhagava, ten'upasankamimsu, upasankamitva Bhagavantam abhivadetva ekam antam nisidimsu. Ekamantam nisinna kho te bhikkhu Bhagavantam etad avocum: 'yo so bhante, pukkusati nama kulaputto Bhagavata sankhittena ovadena ovadito, so kalankato. Tassa ka gati, ko abhisamparayo' ti.
Pandito bhikkhave, pukkusati kulaputto, paccapadi dhammassanudhammam. Na ca mam dhammadhikaranam vihethesi. Pukkusati bhikkhave, kulaputto pancannam orambhagiyanam sannojananam parikkhaya opapatiko tattha parinibbayi anavattidhammo tasma lokati.
Idam avoca Bhagava, attamana te bhikkhu Bhagavato bhasitam abhinandunti.
Dhatuvibhangasuttam dasamam

《界分別經》巴中 
(Mn140 Dhatu-vibhanga Sutta)
法增比丘(Bhikkhu Dhammavaro)中譯

如是我聞。一時佛陀遊行於摩揭陀國(Magadha),來到王舍城(Rajagaha)陶匠巴噶瓦(Bhaggava)的住處,世尊對巴噶瓦說:‘如果你不介意的話,我想在你的工坊(kumbhakaro)借住一夜。’

陶匠巴噶瓦說:‘尊者!工坊裏已經住了一位出家人,如果他不介意,你隨便住吧。’

當時一位族姓子,名叫布庫薩提(Pukkusati)(註一),因為出於對佛陀的真誠信念而出家,碰巧也借宿於這陶匠巴噶瓦的工坊。世尊走到陶匠的工坊,對布庫薩提說:‘比丘!如果你不介意的話,我想在這工坊借住一夜。’布庫薩提回答說:‘善友(avuso)尊者!你隨便住吧。這是陶匠的工坊,沒問題的。’

於是世尊進入陶匠的工坊,以幹草鋪在一適當處,盤起雙腿坐下,系念面前。世尊一直不動的坐著入了夜分,布庫薩提也是一直不動的坐著入了夜分。世尊心想,這族姓子的坐態悠然,讓我問問他:‘比丘!你是追隨那種教法而出家的呢?誰是你的老師呢?他給了你什麼教法呢?’

布庫薩提答道:‘善友尊者!那位梵行者茍塔瑪(Gotama),他是釋迦族(Sakya)的子弟,離家,出家,這位聖者茍塔瑪,他的名聲傳揚四方。世尊是應供!正等正覺者!明行足!善逝!世間解!無上士!調禦丈夫!天人師!覺者!世尊!我為了世尊的教法而出家,世尊是我的老師,我相信世尊的教導。’

‘比丘!世尊現在住在那裏呢?’
‘善友尊者!在北方的國度裏,有一座城叫做舍衛城(Savatthi),那位正等覺者現在住在那裏。’
‘比丘!你有見過世尊嗎?見到他時你認得他嗎?’
‘善友尊者!我尚未見過世尊,就算見到了,我也不認識。’

世尊心想:‘這族姓子是為了對我的信念而離家出家。’於是世尊對布庫薩提說:‘比丘!我教你,你屏心靜聽。’
布庫薩提答道:‘是的,善友尊者!’

世尊說:‘比丘!人為六界(Chaddhaturo)所組成,有六觸界(chaphassayatano),有十八意伺界(attharasamanopavicaro),有四決定(caturadhitthano)。住於它,心不妄念,當心不妄念時,聖者所寂靜樂住(muni santoti)。精勤於培育慧(paññā),護於真諦(Saccamanurakkheyya),修習厭離舍棄(Cagamanubruheyya),學習寂靜樂住(Santimeva) ,這是對六界的簡短解釋。’

‘比丘!人為六界所組成,是那六界呢?地界(Pathavidhatu),水界(apodhatu),火界(tejodhatu),風界(vayodhatu),空界(akasadhatu),與識界(vinnanadhatu)。比丘!若說人有六界者,就是說(vuttam)這些。’(註二)


‘比丘!人有六觸界(Chaphassayatano),是說那六觸界呢?這觸界有:眼觸界(cakkhusamphassayatanam),耳觸界(sotasamphassayatanam),鼻觸界(ghanasamphassayatanam),舌觸界(jivhasamphassayatanam),身觸界(kayasamphassayatanam),與意觸界(manosamphassayatanam)。若說人有六觸界者,就是說這些。’

 ‘比丘!人有十八意伺界(Attharasamanopavicaro,伺(vicaro)),是那些十八意伺界呢?眼見色,意即思維,伺於(執著於)色樂受(somanassatthaniyam rupam upavicarati),伺於色苦受(Domanassatthaniyam rupam upavicarati),伺於色不苦不樂受(Upekkhatthaniyam rupam upavicarati)。耳聞聲,意即思維,伺於聲樂受(somanassatthaniyam saddam upavicarati),伺於聲苦受(Domanassatthaniyam saddam upavicarati),伺於聲不苦不樂受(Upekkhatthaniyam saddam upavicarati)。鼻嗅香味,意即思維,伺於香樂受(somanassatthaniyam gandham upavicarati),伺於香苦受(Domanassatthaniyam gandham upavicarati),伺於香不苦不樂受(Upekkhatthaniyam gandham upavicarati)。舌嘗味,意即思維,伺於味樂受(somanassatthaniyam rasam upavicarati),伺於味苦受(Domanassatthaniyam rasam upavicarati),伺於味不苦不樂受(Upekkhatthaniyam rasam upavicarati)。身覺觸,意即思維,伺於觸樂受(Somanassatthaniyam photthabbam upavicarati),伺於觸苦受(Domanassatthaniyam photthabbam upavicarati),伺於觸不苦不樂受(Upekkhatthaniyam photthabbam upavicarati)。意起思念,意即思維,伺於法樂受(somanassatthaniyam dhammam upavicarati),伺於法苦受(Domanassatthaniyam dhammam upavicarati),伺於法不苦不樂受(Upekkhatthaniyam dhammam upavicarati)。所以意有六種執著於樂受的意伺,意有六種執著於苦受的意伺,和意有六種執著於不苦不樂受的意伺。若說人有十八意伺界,就是說這些。’

‘比丘!人有四決定(Caturadhitthano),是說什麼呢?即是決定於慧(pannadhitthano),決定於真諦(saccadhitthano),決定於厭離舍棄(cagadhitthano),和決定於寂靜樂住(upasamadhitthano)。若說人有四決定,就是說這些。’

‘比丘!智者說精勤於培育慧,護於真諦,修習厭離舍棄,學習寂靜樂住 。為什麼這樣說呢?比丘!如何精勤於培育慧呢?這裏有六界:即是地界,水界,火界,風界,空界,與識界。’

‘比丘!什麼是地界呢?這是指內部(ajjhattika)的地界,和外部(bahira)的地界,什麼是內部的地界呢?堅硬的,內部的,自身的地大,把它當成我的,比如:頭發(kesa)、身毛(loma)、指甲(nakha)、牙齒(datta)、皮(taco)、肉(mamsam)、筋(naharu)、骨(atthi)、骨髓(atthaminja)、腎臟(vakkam)、心臟(hadayam)、肝臟(yakanam)、肋膜(kilomakam)、脾臟(pihakam)、肺臟(pappasam)、腸(antam)、腸間膜(antagunam)、胃(udariyam)、糞(karisam)、(腦(譯者按:缺漏));凡是任何堅硬的,內部的,自身內,執取為己者;比丘!這即是內部的地界,和外部的地界(譯者按:外部的地界亦是如此。),它們只是地界。它們不是‘我’(n'etam mama),‘我’不在其中(nesohamasmi),它們是‘無我’(na meso atta'ti)。這一切應如此以慧觀照(sammappannaya datthabbam),如實照見(yathabhutam);以慧觀照,如實照見已,使心從這些地界厭離(nibbindati),使心從這些地界舍棄(virajeti)。’

‘比丘!什麼是水界(apodhatu)呢?這是指內部的水界,和外部的水界,什麼是內部的水界呢?那些內部的,自身的水大,把它當成我的,比如:膽汁(pittam)、痰(semham)、膿(pubbo)、血(lohitam)、汗(sedo)、脂肪(medo)、淚(assu)、油脂(vasa)、唾液(khelo)、鼻涕(singhanika)、關節滑液(lasika)、尿(muttam);凡是任何內部的,自身內,執取為己者;比丘!這即是內部的水界,和外部的水界(譯者按:外部的水界亦是如此。),它們只是水界。它們不是‘我’,‘我’不在其中,它們是‘無我’。這一切應如此以慧觀照,如實照見;以慧觀照,如實照見已,使心從這些水界厭離,使心從這些水界舍棄。’

‘比丘!什麼是火界(tejodhatu)呢?這是指內部的火界,和外部的火界,什麼是內部的火界呢?那些內部的,自身的火大,把它當成我的,比如:身內的溫度(santappati),老化的火(jiriyati),發燒(paridayhati),消化的火(asitapitakhayitasayitam);凡是任何內部的,自身內,執取為己者;比丘!這即是內部的火界,和外部的火界(譯者按:外部的火界亦是如此。),它們只是火界。它們不是‘我’,‘我’不在其中,它們是‘無我’。這一切應如此以慧觀照,如實照見;以慧觀照,如實照見已,使心從這些火界厭離,使心從這些火界舍棄。’

‘比丘!什麼是風界(vayodhatu)呢?這是指內部的風界,和外部的風界,什麼是內部的風界呢?那些內部的,自身的風大,把它當成我的,比如:上行風(uddhangama vata),下行風(adhogama vata),腸胃風(kucchisaya vata),下腹風(kotthasaya vata),肢體風(angamanganusarino vata),入息(assaso),出息(passaso);凡是任何內部的,自身內,執取為己者;比丘!這即是內部的風界,和外部的風界(譯者按:外部的風界亦是如此。),它們只是風界。它們不是‘我’,‘我’不在其中,它們是‘無我’。這一切應如此以慧觀照,如實照見;以慧觀照,如實照見已,使心從這些風界厭離,使心從這些風界舍棄。’

‘比丘!什麼是空界(akasadhatu)呢?這是指內部的空界,和外部的空界,什麼是內部的空界呢?那些內部的,自身的空界,把它當成我的,比如:耳內的空間(kannacchiddam),鼻內的空間(nasacchiddam),口內的空間(mukhadvaram),凡是已被吃的、已被喝的、已被嚼的、已被嘗的,食物經過身體的空間,或向下排出物的空間。凡是任何內部的空間,經過的空間(akasagatam),空界(agham),經過的空界(aghagatam),裂口(vivaram),經過的裂口(vivaragatam),自身內,不為紅色皮肉所覆的空界,執取為己者;比丘!這即是內部的空界,和外部的空界(譯者按:外部的空界亦是如此。),它們只是空界。它們不是‘我’,‘我’不在其中,它們是‘無我’。這一切應如此以慧觀照,如實照見;以慧觀照,如實照見已,使心從這些空界厭離,使心從這些空界舍棄。’

‘於是,至此為止,只剩下識界純潔和清凈(parisuddham pariyodatam),一切被識知的,只是樂,苦,和不苦不樂。’‘比丘!當因緣接觸樂觸時,生起樂受,他知:我覺樂受。當樂觸滅時,樂受也滅,他心知:這是寂靜(vupasammatiti)。比丘!當因緣接觸苦觸時,生起苦受,他知:我覺苦受。當苦觸滅時,苦受也滅,他心知:這是寂靜。比丘!當因緣接觸不苦不樂觸時,生起不苦不樂受,他知:我覺不苦不樂受。當不苦不樂觸滅時,不苦不樂受也滅,他心知:這是寂靜。’

‘比丘!猶如兩根木柴接觸後摩擦生熱,生火,但當這兩根木柴被拿開後,熱與火也就跟著熄滅(nirujjhati)而寂靜(vupasammati)。同樣的道理,比丘!當因緣接觸樂觸(sukhavedaniyam phassam)時,生起樂受,他知:我覺樂受。當樂觸滅時,樂受也滅,他心知:這是寂靜。

比丘!當因緣接觸苦觸(dukkhavedaniyassa phassassa)時,生起苦受,他知:我覺苦受。當苦觸滅時,苦受也滅,他心知:這是寂靜。

比丘!當因緣接觸不苦不樂觸時,生起不苦不樂受(Adukkhamasukhavedaniyam),他知:我覺不苦不樂受。當不苦不樂觸滅時,不苦不樂受也滅,他心知:這是寂靜。’

‘於是他知:這已純潔和清凈(parisuddha pariyodata)的舍心(upekkhayeva),它是柔軟,適業,和光明。猶如一個金匠和他的徒弟以爐火冶金,他們夾著金,有時扇火,有時灑水,有時查看,金的雜質通過凈化,慢慢變得柔軟,適業,和光明,適於制作各種金器,如腳鏈,耳環,項鏈等。同樣的道理,這凈化的舍心,它是柔軟,適業,和光明。’

‘比丘!於是他知:這純潔和清凈的舍心,柔軟,適業,和光明,若將如此純潔和如此清凈的舍心,導向無量空界(akasanancayatanam),如是隨法修習(bhaveyyam),將心導向適業的念,而知,這舍心將會依止與安住(tannissita tadupadana)於無量空界一段長時間(ciram digham addhanam tittheyya)。’

‘於是他知:這舍心純凈和光明,若將心導向無量識界(vinnanancayatanam),如是隨法修習,將心導向適業的念,而知,這舍心將會依止與安住於無量識界一段長時間。’

‘於是他知:這純潔和清凈的舍心,柔軟,適業,和光明,若將如此純潔和如此清凈的舍心,導向無所有處界(akincannayatanam),如是隨法修習,將心導向適業的念,而知,這舍心將會依止與安住於無所有處界一段長時間。’

‘於是他知:這純潔和清凈的舍心,柔軟,適業,和光明,若將如此純潔和如此清凈的舍心,導向非想非非想處界(n'eva-sanna-nasannayatanam),如是隨法修習,將心導向適業的念,而知,這舍心將會依止與安住於非想非非想處界一段長時間。’

於是他知:這舍心純凈和光明,導向無量空界隨法修習的心是組合的(sankhatame)。這舍心純凈和光明,導向無量識界隨法修習的心是組合的。這舍心純凈和光明,導向無所有處界隨法修習的心是組合的。這舍心純凈和光明,若將心導向非想非非想處界隨法修習的心是組合的。

於是他不作意或思念‘有’(bhavaya)或‘不有’(vibhavaya),不執著於世上任何事物,也不擔憂它們,而徹底滅盡。他知,我生已盡,梵行已立,所作已辦,於世不再有任何願望。’

‘覺受(vedeti)樂受,他知(pajanati):這樂是無常,不追逐(anajjhositati)它,也不欣樂(anabhinanditati)於它。覺受苦受,他知:這苦是無常,不追逐它,也不欣樂於它。覺受不苦不樂受,他知:這不苦不樂是無常,不追逐它,也不欣樂於它。

對於覺受樂受,覺受苦受,和覺受不苦不樂受,他從諸受徹底擺脫(visamyutto tam na vedeti)。當覺受身體要完結時,他知:我覺受這身體就要完結。當覺受生命要完結時,他知:我覺受這生命就要完結。他知:在身體分解時生命完結後,這所有的感覺與這一生的所有享樂,都必定會冷卻。

比丘!猶如油燈(telanca)的油與燈芯,當燈芯燒(jhayati)盡,若是不再繼續(vattiya)添油,燈就滅了。同樣的道理,當覺受身體要完結時,他知:我覺受這身體就要完結(Kayapariyantikam)。當覺受生命要完結時(Jivitapariyantikam),他知:我覺受這生命就要完結。他知:在身體分解時生命完結後,這所有的感覺與這一生的所有享樂,都必定會冷卻。’

解脫(vimutti),住於真諦,不可動搖(akuppa)。比丘!欺誑者(musa),只得誑法(mosadhammam)。真實者(saccam),得不誑法涅槃(amosadhammam nibbanam)。沙門向的比丘(samannagato bhikkhu),於真諦作了最高(paramena)的慧擇(saccadhitthanena),這是沙門向,這是最高的聖諦(paramam ariyasaccam),即是不誑法涅槃。

由於無明,之前(pubbe)他可能有愚癡的(aviddasuno)執取(upadhi)而承擔(samatta samadinna)業,現在這一切都消除(pahina)了,拔除根本,如切除(ucchinnamulo)了樹頭的棕櫚樹,不再生起(anabhavakato),接近了無執之法(ayatim anuppadadhamma)。沙門向的比丘,以慧擇作了最高的決定,厭離舍棄(cagadhitthanena)。這是最神聖的厭離舍棄,即是把以前的執取,完全舍棄(patinissaggo)。

由於無明,之前他可能有愚癡的貪心(chando)和欲心(sarago)的存在(hoti),現在這一切都消除,拔除根本,如切除了樹頭的棕櫚樹,不再生起,接近了無執之法。

由於無明,之前他可能有愚癡的瞋心(vyapado)和邪惡(sampadoso)的存在,現在這一切都消除,拔除根本,如切除了樹頭的棕櫚樹,不再生起,接近了無執之法。

由於無明,之前他可能有愚癡的無明(sammoho)和邪惡的存在,現在這一切都消除,拔除根本,如切除了樹頭的棕櫚樹,不再生起,接近了無執之法。

於是沙門向的比丘,以慧擇作了最高的決定,寂靜樂住。這是沙門向的比丘最高的神聖寂靜樂住,即是貪的止息,瞋的止息,和癡的止息(ragadosamohanam upasamo)。

如果有說,精勤於培育慧,護於真諦,修習厭離舍棄,學習寂靜樂住。就是說(paticca vuttam)這些。’

‘居於任何處所,心不再奔馳妄想(mannussava 意漏)。心不再奔馳妄想,於是說聖者寂靜樂住。為什麼這樣說呢?比丘!‘我是如此’(asmiti)是心在奔馳妄想,‘我在此’(Ayamahamasmiti)是心在奔馳妄想,‘我會如此’ (Bhavissanti)是心在奔馳妄想,‘我不會如此’(Na bhavissanti)是心在奔馳妄想,‘我是色’(Rupi bhavissanti)是心在奔馳妄想,‘我不是色’(Arupi bhavissanti)是心在奔馳妄想,‘我會有想(Sanni bhavissanti)或我會無想’(Asanni bhavissanti)是心在奔馳妄想,‘我會非有想或我會非無想’ (N'evasanninasanni bhavissanti)是心在奔馳妄想。比丘!奔馳妄想是疾病(rogo),是爛瘡(gando),是箭刺(sallam)。當心的奔馳妄想止息(tveva),於是說聖者寂靜樂住。比丘!寂靜樂住的聖者不再生(na jayati),不會衰老(na jiyati),不會死亡(na miyati),無有激動(na kuppati),沒有煩惱(na vihesati)。比丘!一個不再生出的,就不會衰老。若沒有衰老的,就沒有死亡,沒有死亡,就沒有激動。若沒有激動,就沒有煩惱。所以說:居於任何處所,心不再奔馳妄想。心不再奔馳妄想,於是說聖者寂靜樂住。這是如此解說。比丘!記住這是我對六界的簡短解釋。’

於是尊者布庫薩提知道他真的(kira)遇到了師尊(sattha),他真的遇到了善逝(sugato),他真的遇到了正等覺(Samma-sambuddho);他從座起,褊袒右肩,頂禮佛足(Bhagavato padesu),說道:‘世尊!請原諒我的愚癡(yathabalam),犯錯(yathamulham),和無德(yathaakusalam),我稱世尊為善友(Bhagavantam avusovadena)!請您原諒我,將來我不會重犯。’

‘比丘!真的,由於你的愚癡,犯錯,和無德,你冒犯了師尊,稱世尊為善友!我不會怪你,既然你請求原諒,我原諒你。從法來看,一個知錯的人,勇於認錯,請求原諒,後不重犯,於法增長。’

‘世尊!我想在世尊跟前,在世尊的法與律中出家(upasampadanti)。’
‘比丘!你有缽和袈裟(pattacivaranti)嗎?’
‘世尊!我的缽和袈裟不齊全。’
‘比丘!若是缽和袈裟不齊全,善逝不能給予出家。’

於是尊者布庫薩提,歡喜世尊之所說,從座起,頂禮佛足,右繞世尊,就去尋找缽和袈裟。當他在尋找缽和袈裟(pattacivarapariyesanam)的路上,被一只蠻牛(bhantagavi)觸死(jivita voropesi)。

當時有許多的比丘前來參見世尊,頂禮佛足,坐在一旁後,對世尊說:‘世尊!那位族姓子(kulaputto)布庫薩提在聽完世尊的簡短說法後,就被牛觸死了,請問他現在生到那裏去(gati)?’

‘比丘們!族姓子布庫薩提是有智慧的(Pandito),他明辨法(dhammassanudhammam),雖然我並沒有對他詳細解釋(dhammadhikaranam)。這位族姓子布庫薩提,已經摧毀了對欲界的五下分結(pancannam orambhagiyanam sannojananam),他已化生於阿那含天(parinibbayi),不再回來了(anavattidhammo)。’

世尊說已,眾比丘們歡喜(attamana)世尊的說法。

《界分別經》終

註一:布庫薩提(Pukkusati),也名布斯喀臘薩林(Pushkarasarin),原為敢陀羅和克什彌爾(Gandhara,Kasmira)國(首都名塔格詩臘(Takshashila),在今巴基斯坦的白沙瓦和拉瓦品迪(Peshawar and Rawalpindi))國王,頻比沙羅王(Bimbisara)派宰相基瓦卡(Jivaka)到塔格詩臘傳授醫法,布斯喀臘薩林送給頻比沙羅王八件裝在彩釉盒裏珍貴的衣衫,頻比沙羅王就以無價的三寶介紹給他,他獲知佛陀出現於世,於是舍棄王國,身披袈裟,出家尋求佛法,如此展轉遊行到達摩揭陀國(Magadha),而在王舍城的陶匠巴噶瓦的工坊,遇到世尊,親聞正確的教法。他被牛觸死後,生於五阿那含天(Aviha),《相應部》中《有偈品》(sagāthāvagga)記載七位天神(Upaka, Palagandha, Pukkusati, Bhaddiya, Khandhadeva, Bhahuraggi, Sirigiya)從天上來到人間聽聞佛法,他就是其中的一位,他們都在阿那含天入般涅槃。

註二:地、水、火、風界是色界,是八解脫裏的第一、第二、第三解脫。空界是八解脫裏的第四解脫。識界是八解脫裏的第五、第六、第七解脫。

法增比丘漢譯
佛歷二五五九年九月十八日漢譯完成於澳洲佛寶寺。
願眾生安樂。
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