經號:   
   (SN.35.132 更新)
相應部35相應132經/魯西遮經(處相應/處篇/修多羅)(莊春江譯)
  有一次尊者摩訶迦旃延住在阿槃提國馬迦拉迦的林野小屋。
  那時,眾多魯西遮婆羅門的打柴學生婆羅門徒弟,到尊者迦旃延的林野小屋處。抵達後,在小屋的四周圍走動、徘徊,高聲、大聲地玩種種跳背遊戲,說:
  「這些卑賤、黑色、親族腳子孫禿頭假沙門,被這些持養者恭敬、尊重、尊敬、禮拜、崇拜。」
  那時,尊者摩訶迦旃延從住處出來,然後對那些青年們這麼說:
  「青年們!你們不要吵,我將為你們說法。」
  當這麼說時,那些青年變得沈默了。
  那時,尊者摩訶迦旃延以偈頌對那些青年說:
  「往昔有最上戒行者,那些婆羅門他們記得古傳,
   他們是守護根門、善守護者,克服了他們的憤怒,
   他們是法與禪定的愛好者,那些婆羅門他們記得古傳。
   而那些墮落後自稱『我們誦讀』,以種姓為傲而行不正,
   被憤怒征服,取各種棒杖,侵犯懦弱者與堅強者
   不守護根門者是沒有用的,就像人們夢中所得的財產。
   斷食與露地臥,清早沐浴與三吠陀
   粗的獸皮衣、結髮、污泥,咒語、戒與禁制、苦行,
   偽善與彎曲之杖,以及洗淨水,
   這些婆羅門象徵,只用來增加他們的世俗的利益。
   心善得定,心明淨無濁,對一切生物類柔軟,那是到達梵天之道。」
  那時,那些憤怒、不悅的青年去見魯西遮婆羅門。抵達後,對魯西遮婆羅門這麼說:
  「真的,尊師!你應該知道,沙門摩訶迦旃延一向地斥責、呵責婆羅門經典。」
  當這麼說時,魯西遮婆羅門變得憤怒、不悅。
  那時,魯西遮婆羅門這麼想:
  「我只聽那些青年的話就咒罵、誹謗沙門摩訶迦旃延,那對我不適當,讓我前去問清楚。」
  那時,魯西遮婆羅門與那些青年一同去見尊者摩訶迦旃延。抵達後,與尊者摩訶迦旃延互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,魯西遮婆羅門對尊者摩訶迦旃延這麼說:
  「迦旃延先生!我的眾多打柴學生婆羅門徒弟來過這裡嗎?」
  「婆羅門!你的眾多打柴學生婆羅門徒弟來過這裡。」
  「迦旃延先生曾與那些青年一同談話嗎?」
  「婆羅門!我曾與那些青年一同談話。」
  「迦旃延先生怎樣與那些青年一同談話?」
  「婆羅門!我與那些青年這樣一同談話:『往昔有最上戒行者,那些婆羅門他們記得古傳,……(中略)。對一切生物類柔軟,那是到達梵天之道。』婆羅門!我與那些青年這樣一同談話。」
  「迦旃延尊師說『不守護根門』,迦旃延先生!什麼情形是不守護根門?」
  「婆羅門!這裡,一些人以眼見色後,傾心於可愛色,排拒不可愛色,住於身念未建立,少心的,不如實了知心解脫、慧解脫:那些所生起的惡不善法無餘滅之處;以耳聽聲音後,……以鼻聞氣味後,……以舌嚐味道後……以身觸所觸後,……以意識知法後,傾心於可愛法,排拒不可愛法,住於身念未建立,少心的,不如實了知心解脫、慧解脫:那些所生起的惡不善法無餘滅之處,婆羅門先生!這樣是不守護根門。」
  「不可思議啊,迦旃延先生!未曾有啊,迦旃延先生!迦旃延師尊講述不守護根門為『不守護根門』到這樣。
  迦旃延尊師說『守護根門』,迦旃延先生!什麼情形是守護根門?」
  「婆羅門!這裡,比丘以眼見色後,不傾心於可愛色,不排拒不可愛色,住於身念已建立,無量心的,如實了知心解脫、慧解脫:那些所生起的惡不善法無餘滅之處;以耳聽聲音後,……以鼻聞氣味後,……以舌嚐味道後……以身觸所觸後,……以意識知法後,不傾心於可愛法,不排拒不可愛法,住於身念已建立,無量心的,如實了知心解脫、慧解脫:那些所生起的惡不善法無餘滅之處,婆羅門先生!這樣是守護根門。」
  「不可思議啊,迦旃延先生!未曾有啊,迦旃延先生!迦旃延師尊講述守護根門為『守護根門』到這樣。
  太偉大了,迦旃延先生!太偉大了,迦旃延先生!
  迦旃延先生!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,法被迦旃延尊師以種種法門說明。
  迦旃延先生!我歸依世尊、法、比丘僧團,請迦旃延尊師記得我為優婆塞,從今天起終生歸依
  請迦旃延尊師到魯西遮家,就像到在馬迦拉迦的優婆塞家一樣,在那裡,青年、少女們將會問訊、起立迎接,給與座位、水,這將對他們有長久的利益與安樂。」
SN.35.132/(9) Lohiccasuttaṃ
   132. Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati makkarakate araññakuṭikāyaṃ. Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti – “ime pana muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, imesaṃ bharatakānaṃ sakkatā garukatā mānitā pūjitā apacitā”ti. Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca– “mā māṇavakā saddamakattha; dhammaṃ vo bhāsissāmī”ti. Evaṃ vutte, te māṇavakā tuṇhī ahesuṃ. Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi–
   “Sīluttamā pubbatarā ahesuṃ, te brāhmaṇā ye purāṇaṃ saranti.
   Guttāni dvārāni surakkhitāni, ahesuṃ tesaṃ abhibhuyya kodhaṃ.
   “Dhamme ca jhāne ca ratā ahesuṃ, te brāhmaṇā ye purāṇaṃ saranti.
   Ime ca vokkamma japāmaseti, gottena mattā visamaṃ caranti.
   “Kodhābhibhūtā puthu-attadaṇḍā, virajjamānā sataṇhātaṇhesu.
   Aguttadvārassa bhavanti moghā, supineva laddhaṃ purisassa vittaṃ.
   “Anāsakā thaṇḍilasāyikā ca; pāto sinānañca tayo ca vedā.
   “Kharājinaṃ jaṭāpaṅko, mantā sīlabbataṃ tapo;
   Kuhanā vaṅkadaṇḍā ca, udakācamanāni ca.
   “Vaṇṇā ete brāhmaṇānaṃ, katā kiñcikkhabhāvanā;
   Cittañca susamāhitaṃ, vippasannamanāvilaṃ.
   Akhilaṃ sabbabhūtesu, so maggo brahmapattiyā”ti.
   Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavocuṃ– “yagghe! Bhavaṃ jāneyya, samaṇo mahākaccāno brāhmaṇānaṃ mante ekaṃsena apavadati, paṭikkosatī”ti? Evaṃ vutte, lohicco brāhmaṇo kupito ahosi anattamano. Atha kho lohiccassa brāhmaṇassa etadahosi– “na kho pana metaṃ patirūpaṃ yohaṃ aññadatthu māṇavakānaṃyeva sutvā samaṇaṃ mahākaccānaṃ akkoseyyaṃ paribhāseyyaṃ. Yaṃnūnāhaṃ upasaṅkamitvā puccheyyan”ti.
   Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṃ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho lohicco brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca– “āgamaṃsu nu khvidha, bho kaccāna, amhākaṃ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti? “Āgamaṃsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti. “Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṃ kocideva kathāsallāpo”ti? “Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ kocideva kathāsallāpo”ti “Yathā kathaṃ pana bhoto kaccānassa tehi māṇavakehi saddhiṃ ahosi kathāsallāpo”ti? “Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo–
   “Sīluttamā pubbatarā ahesuṃ,
   Te brāhmaṇā ye purāṇaṃ saranti. …Pe….
   Akhilaṃ sabbabhūtesu, so maggo brahmapattiyā”ti.
   “Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo”ti.
   “‘Aguttadvāro’ti bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī”ti? “Idha, brāhmaṇa, ekacco cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, aguttadvāro hotī”ti. “Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto.
   “‘Guttadvāro’ti bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, guttadvāro hotī”ti? “Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, guttadvāro hotī”ti.
   “Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. Abhikkantaṃ, bho kaccāna; abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kaccāna, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṃ upasaṅkamatu. Tattha ye māṇavakā vā māṇavikā vā bhavantaṃ kaccānaṃ abhivādessanti paccuṭṭhissanti āsanaṃ vā udakaṃ vā dassanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti. Navamaṃ.
漢巴經文比對(莊春江作):
  「三浴誦三典(SA.255)」,南傳作「清早沐浴與三吠陀」(pāto sinānañca tayo ca vedā),菩提比丘長老英譯為「在黎明沐浴,(學習)三吠陀」(Bathing at dawn, [study of] the three Vedas)。按:「三浴」指一天沐浴三次的戒規,「三典」就是指「梨具吠陀、夜柔吠陀、沙摩吠陀」等「三吠陀」。「吠陀」(veda),另音譯為「韋陀;毘陀論經」,另有「信受;宗教感情;知;智」的意思。
  「玩種種跳背遊戲」(kānici kānici seleyyakāni karonti, kānici kānici selissakāni karonti),菩提比丘長老英譯為「他們玩種種惡作劇」(they played various pranks)。按:《顯揚真義》說,這是一個人跳上另一個背部往上堆積(cito)的行走遊戲(caṅkamanakīḷanāni)。
  「侵犯懦弱者與堅強者」(virajjamānā sataṇhātaṇhesu,原意為「在有渴愛無渴愛上離染」),菩提比丘長老依據錫蘭本(virajjhamānā tasathāvaresu)英譯為「他們折磨懦弱者與堅強者」(They molest both frail and firm)。按:《顯揚真義》以「在有渴愛離渴愛上」解說「在有渴愛無渴愛上」(Sataṇhātaṇhesūti sataṇhanittaṇhesu),無助於前後文意的貫通,今依錫蘭本譯。