經號:   
   優陀那18經 更新
優陀那18經/蘇玻襪莎經(2.木者林達品)(莊春江譯)
  被我這麼聽聞
  有一次世尊住在滾地葛的滾達大那園。
  當時,拘利族女孩蘇玻襪莎懷胎七年,七天難產,她被激烈的、猛烈的、強烈的諸苦受接觸,以三尋忍住:「那位世尊確實是遍正覺者,他為了這像這樣苦的捨斷教導法。世尊的弟子僧團確實是善行者,是這像這樣苦的捨斷之行者。涅槃確實是極樂的,即:像這樣的苦不被發現。」
  那時,拘利族女孩蘇玻襪莎召喚丈夫:「來!老爺!請你去見世尊。抵達後,請你以我的名義以頭禮拜世尊的足,請你詢問少病、少病苦、起居輕快、有力、安樂住:『大德!拘利族女孩蘇玻襪莎以頭禮拜世尊的足,她詢問:少病、少病苦、起居輕快、有力、安樂住?』且請你這麼說:『大德!拘利族女孩蘇玻襪莎懷胎七年,七天難產,她被激烈的、猛烈的、強烈的諸苦受接觸,以三尋忍住:『那位世尊確實是遍正覺者,他為了這像這樣苦的捨斷教導法。世尊的弟子僧團確實是善行者,是這像這樣苦的捨斷之行者。涅槃確實是極樂的,即:像這樣的苦不被發現。』」
  「 太棒了!」那位拘利族男子回答拘利族女孩蘇玻襪莎後去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的拘利族男子對世尊說這個:「大德!拘利族女孩蘇玻襪莎以頭禮拜世尊的足,她詢問:少病、少病苦、起居輕快、有力、安樂住?她這麼說:『大德!拘利族女孩蘇玻襪莎懷胎七年,七天難產,她被激烈的、猛烈的、強烈的諸苦受接觸,以三尋忍住:「那位世尊確實是遍正覺者,他為了這像這樣苦的捨斷教導法。世尊的弟子僧團確實是善行者,是這像這樣苦的捨斷之行者。涅槃確實是極樂的,即:像這樣的苦不被發現。」』」
  「願拘利族女孩蘇玻襪莎安樂、無病!願她生個無病的兒子!」而且伴隨著世尊的言語,拘利族女孩蘇玻襪莎安樂、無病,生了無病的兒子。
  「是的,大德!」那位拘利族歡喜、隨喜於世尊所說後,從座位起來、向世尊問訊後,作右繞後,回來自己的家。那位拘利族男子看見拘利族女孩蘇玻襪莎安樂、無病,已生了無病的兒子。看見後想這個:「實在不可思議啊,先生!實在未曾有啊,先生!如來大神通力狀態、大威力狀態!確實是因為這位拘利族女孩蘇玻襪莎伴隨著世尊的言語而安樂、無病,就生個無病的兒子。」他成為悅意的、歡悅的、生起與喜悅的。
  那時,拘利族女孩蘇玻襪莎召喚丈夫:「來!老爺!請你去見世尊。抵達後,請你以我的名義以頭禮拜世尊的足[並且說]:『大德!拘利族女孩蘇玻襪莎以頭禮拜世尊的足。』以及請你這麼說:『大德!拘利族女孩蘇玻襪莎懷胎七年,七天難產,她現在安樂、無病,已生了無病的兒子,她以七天食事邀請以佛陀為上首的比丘僧團,大德!請世尊與比丘僧團一起同意拘利族女孩蘇玻襪莎的七天食事。』」
  「太棒了!」那位拘利族男子回答拘利族女孩蘇玻襪莎後去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的拘利族男子對世尊說這個:
  「大德!拘利族女孩蘇玻襪莎以頭禮拜世尊的足,她說這個:『大德!拘利族女孩蘇玻襪莎懷胎七年,七天難產,她現在安樂、無病,已生了無病的兒子,她以七天食事邀請以佛陀為上首的比丘僧團,大德!請世尊與比丘僧團一起同意拘利族女孩蘇玻襪莎的七天食事。』」
  當時,以佛陀為上首的比丘僧團被某位優婆塞以明天的食事邀請,那位優婆塞是尊者大目揵連的奉獻者。那時,世尊召喚尊者大目揵連:「來!目揵連!請你去見那位優婆塞。抵達後,請你對那位優婆塞說這個:『朋友!拘利族女孩蘇玻襪莎懷胎七年,七天難產,她現在安樂、無病,已生了無病的兒子,她以食事七天邀請以佛陀為上首的比丘僧團,讓拘利族女孩蘇玻襪莎作七天食事,之後你將作。』這位是你的奉獻者。」
  「是的,大德!」尊者大目揵連回答世尊後,去見那位優婆塞。抵達後,對那位優婆塞說這個:「朋友!拘利族女孩蘇玻襪莎懷胎七年,七天難產,她現在安樂、無病,已生了無病的兒子,她以七天食事邀請以佛陀為上首的比丘僧團,讓拘利族女孩蘇玻襪莎作七天食事,之後你將作。」
  「大德!如果大目揵連是我三法的保證人:對財物、壽命、信,就讓拘利族女孩蘇玻襪莎作七天食事,之後我將作。」「朋友!我是你二法的保證人:對財物、壽命,而對信,就只有你是保證人。」
  「大德!如果聖大目揵連是我二法的保證人:對財物、壽命,就讓拘利族女孩蘇玻襪莎作七天食事,之後我將作。」
  那時,尊者大目揵連說服那位優婆塞後,去見世尊。抵達後,對世尊說這個:「大德!那位優婆塞已被我說服,讓拘利族女孩蘇玻襪莎作七天食事,之後他將作。」
  那時,拘利族女孩蘇玻襪莎七天親手以勝妙的硬食、軟食款待與滿足以佛陀為上首的比丘僧團,並且,使那個年幼者禮敬世尊與全部比丘僧團。
  那時,尊者舍利弗對那個年幼者說這個:「小孩!你是否能容忍?是否能維持?是否沒有任何苦?」「舍利弗大德!從哪裡我能容忍!從哪裡能維持!對我來說七年在血甕中的生活!」
  那時,拘利族女孩蘇玻襪莎[心想]:「我的兒子與法將一起密語。」她成為悅意的、歡悅的、生起喜與喜悅的。那時,世尊(知道/看見拘利族女孩蘇玻襪莎成為悅意的、歡悅的、生起喜與喜悅的後)[( )中iṅgali經卷沒有]對拘利族女孩蘇玻襪莎說這個:「蘇玻襪莎!你還會想要另外一個像這樣的兒子嗎?」「世尊!我還會想要另外七個像這樣的兒子。」
  那時,世尊知道這件事後,在那時候吟出這個優陀那
  「不合意的以之為合意形色,不可愛的以之為可愛形色,
   苦的以之為樂的樣子,它征服放逸者。」


參考:
 1.神秘的諦語-至誠之言(AA.38.6)。
 2.不如實知-顛倒的以苦為樂vs.毘婆舍那的見樂為苦(SN.36.5)。
 3.多子多孫(Ud.78)也多磨。
 4.法句經(法救撰, 維祇難譯-224)世俗品(T.4p.566)
 不善像如善,愛如似無愛,
 以苦為樂像,狂夫為所厭。
 5.出曜經念品(T.4p.652)/法集要頌經愛樂品(T.4p.780)
 不善像善色/不善形善色,愛色言非愛,
 苦謂為樂色/若謂樂著色,放逸之所使。
 3/12/2021
Ud.18/8. Suppavāsāsuttaṃ
  18. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kuṇḍikāyaṃ [kuṇḍiyāyaṃ (sī. syā. pī.)] viharati kuṇḍadhānavane [kuṇḍiṭṭhānavane (syā. pī.)]. Tena kho pana samayena suppavāsā koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti – ‘‘sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṃ vata taṃ nibbānaṃ yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī’’ti.
  Atha kho suppavāsā koliyadhītā sāmikaṃ āmantesi – ‘‘ehi tvaṃ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti – sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṃ vata taṃ nibbānaṃ yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī’’’ti.
  ‘‘Parama’’nti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho koliyaputto bhagavantaṃ etadavoca – ‘‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti – sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṃ vata nibbānaṃ yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī’’’ti.
  ‘‘Sukhinī hotu suppavāsā koliyadhītā; arogā arogaṃ puttaṃ vijāyatū’’ti. Saha vacanā ca pana bhagavato suppavāsā koliyadhītā sukhinī arogā arogaṃ puttaṃ vijāyi.
  ‘‘Evaṃ, bhante’’ti kho so koliyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ gharaṃ tena paccāyāsi. Addasā kho so koliyaputto suppavāsaṃ koliyadhītaraṃ sukhiniṃ arogaṃ arogaṃ puttaṃ vijātaṃ. Disvānassa etadahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāmāyaṃ suppavāsā koliyadhītā saha vacanā ca pana [saha vacanā pana (pī.), saha vacanā (?)] bhagavato sukhinī arogā arogaṃ puttaṃ vijāyissatī’’ti! Attamano pamudito pītisomanassajāto ahosi.
  Atha kho suppavāsā koliyadhītā sāmikaṃ āmantesi – ‘‘ehi tvaṃ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi – ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandatī’ti; evañca vadehi – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṃ bhikkhusaṅghenā’’’ti.
  ‘‘Parama’’nti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so koliyaputto bhagavantaṃ etadavoca –
  ‘‘Suppavāsā , bhante, koliyadhītā bhagavato pāde sirasā vandati; evañca vadeti – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṃ bhikkhusaṅghenā’’’ti.
  Tena kho pana samayena aññatarena upāsakena buddhappamukho bhikkhusaṅgho svātanāya bhattena nimantito hoti. So ca upāsako āyasmato mahāmoggallānassa [mahāmoggalānassa (ka.)] upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘ehi tvaṃ, moggallāna, yena so upāsako tenupasaṅkama ; upasaṅkamitvā taṃ upāsakaṃ evaṃ vadehi – ‘suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṃ dhāresi. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṃ karissasī’ti [karissasīti saññāpehi (ka.)]. Tuyheso upaṭṭhāko’’ti.
  ‘‘Evaṃ, bhante’’ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā yena so upāsako tenupasaṅkami; upasaṅkamitvā taṃ upāsakaṃ etadavoca – ‘‘suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṃ karissasī’’ti.
  ‘‘Sace me, bhante, ayyo mahāmoggallāno tiṇṇaṃ dhammānaṃ pāṭibhogo – bhogānañca jīvitassa ca saddhāya ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṃ karissāmī’’ti. ‘‘Dvinnaṃ kho te ahaṃ [dvinnaṃ kho tesaṃ (pī.), dvinnaṃ kho nesaṃ (ka.)], āvuso, dhammānaṃ pāṭibhogo – bhogānañca jīvitassa ca. Saddhāya pana tvaṃyeva pāṭibhogo’’ti.
  ‘‘Sace me, bhante, ayyo mahāmoggallāno dvinnaṃ dhammānaṃ pāṭibhogo – bhogānañca jīvitassa ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṃ karissāmī’’ti.
  Atha kho āyasmā mahāmoggallāno taṃ upāsakaṃ saññāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘saññatto [saññāto (syā.)], bhante, so upāsako mayā; karotu suppavāsā koliyadhītā satta bhattāni, pacchā so karissatī’’ti.
  Atha kho suppavāsā koliyadhītā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, tañca dārakaṃ bhagavantaṃ vandāpesi sabbañca bhikkhusaṅghaṃ.
  Atha kho āyasmā sāriputto taṃ dārakaṃ etadavoca – ‘‘kacci te, dāraka, khamanīyaṃ, kacci yāpanīyaṃ, kacci na kiñci dukkha’’nti? ‘‘Kuto me, bhante sāriputta, khamanīyaṃ, kuto yāpanīyaṃ! Satta me vassāni lohitakumbhiyaṃ vuttānī’’ti.
  Atha kho suppavāsā koliyadhītā – ‘‘putto me dhammasenāpatinā saddhiṃ mantetī’’ti attamanā pamuditā pītisomanassajātā ahosi. Atha kho bhagavā (suppavāsaṃ kolīyadhītaraṃ attamanaṃ pamuditaṃ pītisomanassajātaṃ viditvā [disvā (sī.)]) [( ) natthi iṅgalisapotthake] suppavāsaṃ koliyadhītaraṃ etadavoca – ‘‘iccheyyāsi tvaṃ, suppavāse, aññampi evarūpaṃ putta’’nti? ‘‘Iccheyyāmahaṃ, bhagavā, aññānipi evarūpāni satta puttānī’’ti .
  Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
  ‘‘Asātaṃ sātarūpena, piyarūpena appiyaṃ;
  Dukkhaṃ sukhassa rūpena, pamattamativattatī’’ti. aṭṭhamaṃ;
漢巴經文比對
  「太棒了!」(Parama),原意為「最高的;最上的;最勝的;第一的」,經文中通常用在形容涅槃之類的,《優陀那註釋》以「同意的言語」(vacanasampaṭicchanaṃ)解說,但在同意之外應該還有讚許之類的意味,今以現代慣用語轉譯。
  「安樂」(Sukhinī, sukhiniṃ),原意為「有樂的;有樂者」,今以現代慣用轉譯。
  「那個年幼男童」(taṃ dārakaṃ),《優陀那註釋》說他是後來的「夕瓦里上座」(sīvalitthero, AN.1.207-弟子中利養第一者),並說母子倆的宿業:年幼男童為過去迦尸波羅奈王子,為了奪回被憍薩羅王霸占的波羅奈城,逃走後糾集親屬回來下戰帖,但其母親(蘇玻襪莎的前生)建議他圍城取代戰鬥。圍城七年,最後七天再圍疏漏的小門,城中木材水食物盡滅,人民取國王首級出來投降(大意)。「他以那七年圍城的業之等流,現在七年住在被稱為母親子宮的血甕中,又,剩餘的七天以破壞城,來到七天難產的情況。」但,《本生經註釋》說:「圍城七天後,以捕捉業之等流,七年住於血甕中後,來到難產的情況。」
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