經號:   
   (中部74經 更新)
中部74經/長爪經(遊行者品[8])(莊春江譯)
  我聽到這樣
  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,與世尊相互歡迎。歡迎與寒暄後,就在一旁坐下。在一旁坐好後,遊行者長爪對世尊這麼說:
  「喬達摩先生!我是這麼說者、這麼見者:『我不接受一切。』」
  「阿其威色那!連你的這個見:『我不接受一切。』你也不接受嗎?」
  「喬達摩先生!如果我接受這個見,那也會是像那樣的,那也會是像那樣的。」
  「阿其威色那!但世間中更多這麼說:『那也會是像那樣的,那也會是像那樣的。』的人,他們不放棄那個見,且執取其它的見。阿其威色那!而世間中只有極少數這麼說:『那也會是像那樣的,那也會是像那樣的。』的人,他們放棄那個見,且不執取其它的見。
  阿其威色那!一些沙門婆羅門是這麼說者、這麼見者:『我接受一切。』阿其威色那!一些沙門、婆羅門是這麼說者、這麼見者:『我不接受一切。』阿其威色那!一些沙門、婆羅門是這麼說者、這麼見者:『我接受某些,不接受某些。』
  阿其威色那!那些這麼說、這麼見:『我接受一切。』的沙門、婆羅門,他們的見是在貪著附近,在繫縛附近,在歡喜附近,在取著附近,在執取附近。那裡,阿其威色那!那些這麼說、這麼見:『我不接受一切。』的沙門、婆羅門,他們的見是在不貪著附近,在不繫縛附近,在不歡喜附近,在不取著附近,在不執取附近。」
  當這麼說時,遊行者長爪對世尊這麼說:
  「喬達摩尊師稱讚我的{惡}見!喬達摩尊師讚揚我的{惡}見!」
  「那裡,阿其威色那!那些這麼說、這麼見:『我接受某些,不接受某些。』的沙門、婆羅門,那些他們接受的見是在貪著附近,在繫縛附近,在歡喜附近,在取著附近,在執取附近;那些他們不接受的見是在不貪著附近,在不繫縛附近,在不歡喜附近,在不取著附近,在不執取附近。
  那裡,阿其威色那!那些這麼說、這麼見:『我接受一切。』的沙門、婆羅門,在那裡面的有識之士像這樣深慮:『我的這「我接受一切」之見,如果我剛毅地、取著地執著這個見,而說:「這才是真實的,其它都是空虛的。」會與其它二者有爭論:或與這麼說、這麼見:「我不接受一切。」的沙門、婆羅門,或與這麼說、這麼見:「我接受某些,不接受某些。」的沙門、婆羅門,會與這二者有爭論。當有像這樣的爭論時,則有爭辯;當有爭辯時,則有惱害;當有惱害時,則有傷害。』像這樣,當看到自己的爭論、爭辯、惱害、傷害,他放棄那個見,且不執取其它的見,這樣,有這些見的捨斷,這樣,有這些見的斷念
  那裡,阿其威色那!那些這麼說、這麼見:『我不接受一切。』的沙門、婆羅門,在那裡面的有識之士像這樣深慮:『我的這「我不接受一切」之見,如果我剛毅地、取著地執著這個見,而說:「這才是真實的,其它都是空虛的。」會與其它二者有爭論:或與這麼說、這麼見:「我接受一切。」的沙門、婆羅門,或與這麼說、這麼見:「我接受某些,不接受某些。」的沙門、婆羅門,會與這二者有爭論;當有像這樣的爭論時,則有爭辯;當有爭辯時,則有惱害;當有惱害時,則有傷害。』像這樣,當看到自己的爭論、爭辯、惱害、傷害,他放棄那個見,且不執取其它的見,這樣,有這些見的捨斷,這樣,有這些見的斷念。
  那裡,阿其威色那!那些這麼說、這麼見:『我接受某些,不接受某些。』的沙門、婆羅門,在那裡面的有識之士像這樣深慮:『我的這「我接受某些,不接受某些」之見,如果我剛毅地、取著地執著這個見,而說:「這才是真實的,其它都是空虛的。」會與其它二者有爭論:或與這麼說、這麼見:「我接受一切。」的沙門、婆羅門,或與這麼說、這麼見:「我不接受一切。」的沙門、婆羅門,會與這二者有爭論;當有像這樣的爭論時,則有爭辯;當有爭辯時,則有惱害;當有惱害時,則有傷害。』像這樣,當看到自己的爭論、爭辯、惱害、傷害,他放棄那個見,且不執取其它的見,這樣,有這些見的捨斷,這樣,有這些見的斷念。
  阿其威色那!這身體是色與四大之物,父母生成,米粥積聚,無常、塗身、按摩、破壞、分散法,應該被看作是無常的、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,當看這身體是無常的、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,捨斷那對於身體的身欲、身愛、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!每當感受樂受時,那時,不感受苦受,不感受不苦不樂受,那時,只感受樂受;阿其威色那!每當感受苦受時,那時,不感受樂受,不感受不苦不樂受,那時只感受苦受;阿其威色那!每當感受不苦不樂受時,那時,不感受樂受,不感受苦受,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!當這麼看時,已受教導的聖弟子在樂受上,在苦受上也厭,在不苦不樂受上也厭;厭者離染,經由離貪而解脫;當解脫時,有『[這是]解脫』之智,他了知:『出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。』
  阿其威色那!這樣心解脫的比丘不同意什麼,不爭論什麼,說世間之所說而無執取。」
  當時,尊者舍利弗站在世尊背後為世尊搧著風,那時,尊者舍利弗這麼想:
  「世尊確實對我們說經由證智對那些法的捨斷,善逝確實對我們說經由證智對那些法的斷念。」
  在那裡,像這樣深慮時,尊者舍利弗的心以不執取而從諸煩惱解脫。
  而遊行者長爪的遠塵、離垢之法眼生起:
  「凡任何集法都是滅法。」
  那時,遊行者長爪已見法、已獲得法、已知法、已深入法,已脫離疑惑、已離迷惑、得無畏、在大師教說上不緣於他,對世尊這麼說:
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被喬達摩尊師以種種法門說明。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。」
  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。
  「說世間之所說而無執取」(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:「如來以這些說而無執取」,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、如是說而無執取」。