經號:   
   (中部74經 更新)
中部74經/長爪經(遊行者品[8])(莊春江譯)[SA.969]
  被我這麼聽聞
  有一次世尊住在王舍城耆闍崛山的野豬洞中。
  那時,遊行者長爪去見世尊。抵達後,與世尊互相問候。交換應該被互相問候的友好交談後,就在一旁站立。在一旁站立的遊行者長爪對世尊說這個:
  「喬達摩先生!我是這麼說者、這麼見者:『所有的對我來說[都]不接受。』」
  「阿其威色那!凡連你的這個見:『所有的對我來說不接受。』你的這個見也不接受?」
  「喬達摩先生!如果我的這個見接受,那也會是就像那樣的,那也會是就像那樣的。」
  「阿其威色那!從那裡,在世間中那些是許多的、更多的:凡這麼說『那也會是就像那樣的,那也會是就像那樣的』者,他們不捨斷那個見,同時也執取其它的見。阿其威色那!從那裡,在世間中那些是稀薄的、更稀薄的:凡這麼說『那也會是像那樣的,那也會是像那樣的』者,他們捨棄(捨斷)那個見,同時也不執取其它的見。
  阿其威色那!一些沙門婆羅門是這麼說者、這麼見者:『所有的對我來說接受。』阿其威色那!一些沙門婆羅門是這麼說者、這麼見者:『所有的對我來說不接受。』阿其威色那!一些沙門婆羅門是這麼說者、這麼見者:『某一類的對我來說接受,某一類的對我來說不接受。』阿其威色那!在那理,凡那些沙門婆羅門是這麼說者、這麼見者:『所有的對我來說接受。』他們的這個見是在貪著附近,在結縛附近,在歡喜附近,在取著附近,在執取附近。阿其威色那!在那理,凡那些沙門婆羅門是這麼說者、這麼見者:『所有的對我來說不接受。』他們的這個見是在無貪著附近,在無結縛附近,在無歡喜附近,在無取著附近,在無執取附近。」[MN.60](201)
  在這麼說時,遊行者長爪對世尊說這個:
  「喬達摩尊師讚揚我的{惡}見!喬達摩尊師稱讚我的{惡}見!」
  「阿其威色那!在那理,凡那些沙門婆羅門是這麼說者、這麼見者:『某一類的對我來說接受,某一類的對我來說不接受。』凡那個對他們來說接受者,這個見是在貪著附近,在繫縛附近,在歡喜附近,在取著附近,在執取附近;凡那個對他們來說不接受者,這個見是在無貪著附近,在無繫縛附近,在無歡喜附近,在無取著附近,在無執取附近。
  阿其威色那!在那理,凡那些沙門婆羅門是這麼說者、這麼見者:『所有的對我來說接受。』在那裡,有智的男子像這樣深慮:『凡我的這個見:「所有的對我來說接受。」如果我剛毅地、取著地執著這個見後說:「這才是真實的,其它都是空虛的。」我有與二者的爭執:凡這位沙門或婆羅門是麼說、這麼見者:「所有的對我來說不接受。」以及凡這位沙門或婆羅門是麼說、這麼見者:「某一類的對我來說接受,某一類的對我來說不接受。」有與這二者的爭執。像這樣,在有爭執時,有爭辯;在有爭辯時,有惱害;在有惱害時,有傷害。』像這樣,當他看見自己的爭執、爭辯、惱害、傷害時,捨棄那個見,同時也不執取其它的見,這樣,有這些見的捨斷,這樣,有這些見的斷念。(202)
  阿其威色那!在那理,凡那些沙門婆羅門是這麼說者、這麼見者:『所有的對我來說不接受。』在那裡,有智的男子像這樣深慮:『凡我的這個見:「所有的對我來說不接受。」如果我剛毅地、取著地執著這個見後說:「這才是真實的,其它都是空虛的。」我有與二者的爭執:凡這位沙門或婆羅門是麼說、這麼見者:「所有的對我來說接受。」以及凡這位沙門或婆羅門是麼說、這麼見者:「某一類的對我來說接受,某一類的對我來說不接受。」有與這二者的爭執。像這樣,在有爭執時,有爭辯;在有爭辯時,有惱害;在有惱害時,有傷害。』像這樣,當他看見自己的爭執、爭辯、惱害、傷害時,捨棄那個見,同時也不執取其它的見,這樣,有這些見的捨斷,這樣,這樣,有這些見的捨斷,這樣,有這些見的斷念。(203)
  阿其威色那!在那理,凡那些沙門婆羅門是這麼說者、這麼見者:『某一類的對我來說接受,某一類的對我來說不接受。』在那裡,有智的男子像這樣深慮:『凡我的這個見:「某一類的對我來說接受,某一類的對我來說不接受。」如果我剛毅地、取著地執著這個見後說:「這才是真實的,其它都是空虛的。」我有與二者的爭執:凡這位沙門或婆羅門是麼說、這麼見者:「所有的對我來說接受。」以及凡這位沙門或婆羅門是麼說、這麼見者:「所有的對我來說不接受。」有與這二者的爭執。像這樣,在有爭執時,有爭辯;在有爭辯時,有惱害;在有惱害時,有傷害。』像這樣,當他看見自己的爭執、爭辯、惱害、傷害時,捨棄那個見,同時也不執取其它的見,這樣,有這些見的捨斷,這樣,有這些見的斷念。(204)
  阿其威色那!又,這個身體是色與四大所成的、父母生成的、米粥積聚的、無常-塗身-按摩-破壞-分散法,應該被看為無常的、苦的、病的、腫瘤的、箭的、禍的、疾病的、另一邊的、敗壞的、空的、無我的,當他看這個身體為無常的、苦的、病的、腫瘤的、箭的、禍的、疾病的、另一邊的、敗壞的、空的、無我的時,捨斷凡關於身體之身的意欲、身的情愛那個身的隨行性
  阿其威色那!有這三受:樂受、苦受、不苦不樂受。阿其威色那!凡在感受樂受時,在那時,既不感受苦受,也不感受不苦不樂受,在那時,只感受樂受;阿其威色那!凡在感受苦受時,在那時,既不感受樂受,也不感受不苦不樂受,在那時只感受苦受;阿其威色那!每當感受不苦不樂受時,在那時,既不感受樂受,也不感受苦受,在那時,只感受不苦不樂受。
  阿其威色那!樂受是無常的、有為的、緣所生的滅盡法消散法褪去法、滅法;苦受也是無常的、有為的、緣所生的、滅盡法、消散法、褪去法、滅法;不苦不樂受也是無常的、有為的、緣所生的、滅盡法、消散法、褪去法、滅法。阿其威色那!這麼看的有聽聞的聖弟子在樂受上,在苦受上也厭,在不苦不樂受上也厭。厭者離染,從離貪被解脫;在已解脫時,有『[這是]解脫』之智,他知道:『出生已盡梵行已完成應該被作的已作不再有這樣[輪迴]的狀態。』
  阿其威色那!這樣心解脫的比丘不同意任何者,不爭辯任何者,以及凡在世間中說的以那個無執取地說。」(205)
  當時,尊者舍利弗站在世尊的背後為世尊搧著風。那時,尊者舍利弗想這個:
  「世尊確實為我們說對一一那些法以證智的捨斷,善逝確實對我們說對一一那些法以證智的斷念。」
  像這樣,當尊者舍利弗深慮這個時,不執取後心從諸被解脫。
  又,遊行者長爪的遠塵、離垢之法眼生起:
  「凡任何集法全都是滅法。」
  那時,遊行者長爪已見法、已獲得法、已知法、已深入法、已度脫懷疑、已離疑惑、已到達無畏,在大師教說上不緣於他,對世尊說這個:
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如扶正顛倒的,或揭開隱藏的,或告知迷路者的道路,或在黑暗中持燈火:『有眼者們看見諸色。』同樣的,法被喬達摩尊師以種種法門說明。這個我歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起終生歸依。」(206)
  長爪經第四終了。
MN.74/(4) Dīghanakhasuttaṃ
   201. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca– “ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi– ‘sabbaṃ me nakkhamatī’”ti. “Yāpi kho te esā, aggivessana, diṭṭhi– ‘sabbaṃ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī”ti? “Esā ce me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā”ti. “Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu– ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti. Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu– ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti. Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sabbaṃ me khamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sabbaṃ me nakkhamatī’ti; santaggivessana eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sabbaṃ me khamatī’ti tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike ajjhosānāya santike upādānāya santike; tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sabbaṃ me nakkhamatī’ti tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti.
   202. Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca– “ukkaṃseti me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti me bhavaṃ gotamo diṭṭhigatan”ti. “Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sabbaṃ me khamatī’ti tattha viññū puriso iti paṭisañcikkhati ‘yā kho me ayaṃ diṭṭhi– sabbaṃ me khamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ– idameva saccaṃ moghamaññanti; dvīhi me assa viggaho– yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi– sabbaṃ me nakkhamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi– ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti– imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
   203. “Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sabbaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati– ‘yā kho me ayaṃ diṭṭhi– sabbaṃ me nakkhamatī’ti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ– idameva saccaṃ moghamaññanti; dvīhi me assa viggaho– yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi– ekaccaṃ me khamati ekaccaṃ me nakkhamatīti– imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
   204. “Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati– ‘yā kho me ayaṃ diṭṭhi– ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ– idameva saccaṃ moghamaññanti; dvīhi me assa viggaho– yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi– sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi– sabbaṃ me nakkhamatīti– imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
   205. “Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsupacayo aniccucchādanaparimaddanabhedana-viddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.
   “Tisso kho imā, aggivessana, vedanā– sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti; adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ, vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Eṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasan”ti.
   206. Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmato sāriputtassa etadahosi– “tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā”ti. Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci. Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi– “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– cakkhumanto rūpāni dakkhantīti– evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   Dīghanakhasuttaṃ niṭṭhitaṃ catutthaṃ.
漢巴經文比對(莊春江作):
  「身著(SA.969);身窟宅(GA)」,南傳作「身的隨行性」(kāyanvayatā),智髻比丘長老英譯為「對身體的奉承」(subservience to the body)。按:《破斥猶豫》以「跟隨身體的情況,身體隨行的污染」(kāyānugamanabhāvo, kāyaṃ anugacchanakakilesoti)解說。又,「隨行」即「順從」的意思。
  「以及凡在世間中說的以那個無執取地說」(yañca loke vuttaṃ tena voharati, aparāmasanti),智髻比丘長老英譯為「他使用目前世間使用的語句而無黏著」(he employs the speech currently used in the world without adhering to it.)。按:DN.9說:「如來以那些無執取地說」,另參看SN.1.25「他會只以慣用語的程度說」、SA.581「平等假名說」、MN.139「他如是、如是無執取地說」。