經號:   
   優陀那10經 更新
優陀那10經/婆醯雅經(1.覺品)(莊春江譯)
  被我這麼聽聞
  有一次世尊住在舍衛城祇樹林給孤獨園。
  當時,婆醯雅達魯基里亞住在蘇播樂葛海岸,被恭敬、被敬重、被尊重、被禮敬、被崇敬,為衣服、施食、住處、病人需要物、醫藥必需品的利得者。那時,獨處、獨坐的婆醯雅達魯基里亞這樣心的深思生起:「凡任何世間中的阿羅漢或到達阿羅漢道者,我是其中之一。」
  那時,婆醯雅達魯基里亞的前血親、有憐愍的、欲求其利益的天神,以心了知婆醯雅達魯基里亞心中的深思後,去見婆醯雅達魯基里亞。抵達後,對婆醯雅達魯基里亞說這個:「婆醯雅!你既不是阿羅漢,也不是到達阿羅漢道者,甚至你的那個道跡沒有在那你能成為阿羅漢或到達阿羅漢道者之中。」
  「那麼,那樣的話,在包括天神的世間中,誰是阿羅漢或到達阿羅漢道者?」「婆醯雅!在北邊國土有個名叫舍衛城的城市,那位世尊、阿羅漢、遍正覺者現在住在那裡,婆醯雅!他確實是阿羅漢,並且教導阿羅漢境界的法。」
  那時,婆醯雅達魯基里亞被那位天神激起急迫感,立即從蘇播樂葛出發。在全部地方只別住一晚地前往舍衛城祇樹林給孤獨園。當時,眾多比丘在露天處經行。那時,婆醯雅達魯基里亞去見那些比丘,抵達後對那些比丘說這個:「大德!現在世尊、阿羅漢、遍正覺者住在何處?我們想要見那位世尊、阿羅漢、遍正覺者。」「婆醯雅!世尊已為了托鉢進入俗家內。」
  那時,婆醯雅達魯基里亞形色匆忙地從祇樹林出去,進入舍衛城後,看見世尊在舍衛城為了托鉢行走:清淨的、引人淨信的、根寂靜的、意寂靜的、已達最高調御與寂止的、根已調御的、已守護的、已自制的龍象。看見後,去見世尊。抵達後,以頭禮拜世尊的足後,對世尊說這個:「大德!請世尊為我教導法,請善逝教導法:凡對我會有長久的利益、安樂。」在這麼說時,世尊對婆醯雅達魯基里亞說這個:「婆醯雅!大致上是非適當時機,我為了托鉢[要]進入俗家內。」
  第二次,婆醯雅達魯基里亞又對世尊說這個:「大德!但是,這是難知的:世尊的活命障礙或我的活命障礙,大德!請世尊為我教導法,請善逝教導法:凡對我會有長久的利益、安樂。」第二次,世尊又對婆醯雅達魯基里亞說這個:「婆醯雅!大致上是非適當時機,我為了托鉢[要]進入俗家內。」
  第三次,婆醯雅達魯基里亞又對世尊說這個:「大德!但是,這是難知的:世尊的活命障礙或我的活命障礙,大德!請世尊為我教導法,請善逝教導法:凡對我會有長久的利益、安樂。」
  「婆醯雅!因此,在這裡,應該被你這麼學:『在所見中將只有所見這麼多;在所聽中將只有所聽這麼多;在所覺知中將只有所覺知這麼多;在所了知中將只有所了知這麼多。』婆醯雅!應該被你這麼學。當[在你所見、所聽、所覺知、所能了知的法上,]在所見中將只有所見這麼多;在所聽中將只有所聽這麼多;在所覺知中將只有所覺知這麼多;在所了知中將只有所了知這麼多時,婆醯雅!則你不被它如何如何,婆醯雅!當你不被它如何如何時,婆醯雅!則你不在那裡,婆醯雅!當你不在那裡時,婆醯雅!則你也不在這裡、不在其他地方、不在兩者的中間,這就是苦的結束。[SN.35.95]」
  那時,以世尊的這簡要法的教說,婆醯雅達魯基里亞的心立即不執取後從諸被解脫。
  那時,世尊以這簡要教誡來教誡婆醯雅達魯基里亞後離開。那時,當世尊離開不久,有幼仔牛的母牛攻擊婆醯雅達魯基里亞後奪命。
  那時,世尊在舍衛城為了托鉢行走後,餐後已從施食返回,與眾多比丘一起出城後看見命終的婆醯雅達魯基里亞,看見後召喚比丘們:「比丘們!請你們取婆醯雅達魯基里亞的遺體,使登上小床後運走,請你們火葬,並且請你們為他建,比丘們!你們的同梵行者已命終。」
  「是的,大德!」那些比丘回答世尊後,使婆醯雅達魯基里亞的遺體登上小床後運走,火葬後為他建塔,然後去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的那些比丘對世尊說這個:「大德!婆醯雅達魯基里亞的遺體已火葬,並且已為他建塔,他的趣處是什麼?來世是什麼?」「比丘們!婆醯雅達魯基里亞是賢智者,實行法的隨法,且不因為法困擾我。比丘們!婆醯雅達魯基里亞已般涅槃了。」
  那時,世尊知道這件事後,在那時候吟出這個優陀那
  「凡水與地,火、風無立足處,
   在那裡諸星不發光,太陽不輝耀,
   在那裡月亮不照亮,在那裡黑暗不被發現。
   當牟尼、婆羅門,以自己依牟那經驗[它]時,
   那時色與無色,苦樂都被解脫。」
  (這是被世尊說的優陀那,被我這麼聽聞) [( )泰國經卷沒有]
  覺品第一終了。
  其攝頌
  「三個覺與傲慢者,婆羅門與迦葉,
   阿若、僧額嘛、結髮者,以『婆醯雅』它們為十則。」


參考:
 1.見以見為量(SA.312-非從四諦直入離染)vs.非自作自受(SA.302-另則攔路問法-從緣起無我進入)。
 2.橫死(SA.302,Ud.33,Ud.43,Ud.70)vs.善終。
 3.形容涅槃-識滅四大滅,於此名色滅(DA.24)~四識住(SA.39)~四大無立足之處(SN.1.27)。
 4.出曜經泥洹品(T.4p.735)/法集要頌經圓寂品(T.4p.791)
 地種及水火,是時風無吹,
 光焰所不照,亦不見其實。
 非月非有光,非日非有明/非日非有照,
 審諦觀此者,乃應梵志行/乃應真圓寂。
 端正色縱容,得脫一切苦,
 非色非不色/非色非無色,得脫一切苦。
 3/11/2021
Ud.10/10. Bāhiyasuttaṃ
  10. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Atha kho bāhiyassa dārucīriyassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataro’’ti.
  Atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā anukampikā atthakāmā bāhiyassa dārucīriyassa cetasā cetoparivitakkamaññāya yena bāhiyo dārucīriyo tenupasaṅkami; upasaṅkamitvā bāhiyaṃ dārucīriyaṃ etadavoca – ‘‘neva kho tvaṃ , bāhiya, arahā, nāpi arahattamaggaṃ vā samāpanno. Sāpi te paṭipadā natthi yāya tvaṃ arahā vā assa [assasi (syā. ka.)] arahattamaggaṃ vā samāpanno’’ti.
  ‘‘Atha ke carahi sadevake loke arahanto vā arahattamaggaṃ vā samāpanno’’ti? ‘‘Atthi, bāhiya, uttaresu janapadesu [janapade (sī.)] sāvatthi nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṃ desetī’’ti.
  Atha kho bāhiyo dārucīriyo tāya devatāya saṃvejito tāvadeva suppārakamhā pakkāmi. Sabbattha ekarattiparivāsena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bhante, etarahi bhagavā viharati arahaṃ sammāsambuddho? Dassanakāmamhā mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddha’’nti. ‘‘Antaragharaṃ paviṭṭho kho, bāhiya, bhagavā piṇḍāyā’’ti.
  Atha kho bāhiyo dārucīriyo taramānarūpo jetavanā nikkhamitvā sāvatthiṃ pavisitvā addasa bhagavantaṃ sāvatthiyaṃ piṇḍāya carantaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ yatindriyaṃ nāgaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pāde sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘desetu me, bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Evaṃ vutte, bhagavā bāhiyaṃ dārucīriyaṃ etadavoca – ‘‘akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā’’ti.
  Dutiyampi kho bāhiyo dārucīriyo bhagavantaṃ etadavoca – ‘‘dujjānaṃ kho panetaṃ, bhante, bhagavato vā jīvitantarāyānaṃ, mayhaṃ vā jīvitantarāyānaṃ . Desetu me, bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Dutiyampi kho bhagavā bāhiyaṃ dārucīriyaṃ etadavoca – ‘‘akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā’’ti.
  Tatiyampi kho bāhiyo dārucīriyo bhagavantaṃ etadavoca – ‘‘dujjānaṃ kho panetaṃ, bhante, bhagavato vā jīvitantarāyānaṃ, mayhaṃ vā jīvitantarāyānaṃ. Desetu me bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti.
  ‘‘Tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ – ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissatī’ti. Evañhi te, bāhiya, sikkhitabbaṃ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati, tato tvaṃ, bāhiya, na tena; yato tvaṃ, bāhiya, na tena tato tvaṃ, bāhiya, na tattha ; yato tvaṃ, bāhiya, na tattha, tato tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’ti.
  Atha kho bāhiyassa dārucīriyassa bhagavato imāya saṃkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṃ vimucci.
  Atha kho bhagavā bāhiyaṃ dārucīriyaṃ iminā saṃkhittena ovādena ovaditvā pakkāmi. Atha kho acirapakkantassa bhagavato bāhiyaṃ dārucīriyaṃ gāvī taruṇavacchā adhipatitvā [adhipātetvā (sī. syā. pī.), adhipātitvā (ka.)] jīvitā voropesi.
  Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sambahulehi bhikkhūhi saddhiṃ nagaramhā nikkhamitvā addasa bāhiyaṃ dārucīriyaṃ kālaṅkataṃ [kālakataṃ (sī. syā. kaṃ.)]; disvāna bhikkhū āmantesi – ‘‘gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīrakaṃ; mañcakaṃ āropetvā nīharitvā jhāpetha; thūpañcassa karotha. Sabrahmacārī vo, bhikkhave, kālaṅkato’’ti.
  ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā bāhiyassa dārucīriyassa sarīrakaṃ mañcakaṃ āropetvā nīharitvā jhāpetvā thūpañcassa katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘daḍḍhaṃ, bhante, bāhiyassa dārucīriyassa sarīraṃ, thūpo cassa kato. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṃ; na ca maṃ dhammādhikaraṇaṃ vihesesi. Parinibbuto, bhikkhave, bāhiyo dārucīriyo’’ti.
  Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
  ‘‘Yattha āpo ca pathavī, tejo vāyo na gādhati;
  Na tattha sukkā jotanti, ādicco nappakāsati;
  Na tattha candimā bhāti, tamo tattha na vijjati.
  ‘‘Yadā ca attanāvedi [vedhī (ka.)], muni monena brāhmaṇo;
  Atha rūpā arūpā ca, sukhadukkhā pamuccatī’’ti. dasamaṃ;
  (Ayampi udāno vutto bhagavatā iti me sutanti.) [( ) syāmapotthake natthi]
  Bodhivaggo paṭhamo niṭṭhito.
  Tassuddānaṃ –
  Tayo bodhi ca huṃhuṅko [tayo ca bodhi nigrodho (sabbattha)], brāhmaṇo [te therā (sī. syā. pī.), thero (ka.)] kassapena ca;
  Aja [pāvāya (sī. syā.), pāṭaliyaṃ (pī.), pāvā (ka.)] saṅgāma jaṭilā, bāhiyenāti te dasāti.
漢巴經文比對(莊春江作):
  
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