經號:   
   優陀那22經 更新
優陀那22經/難陀經(3.難陀品)(莊春江譯)[AA.18.7]
  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,世尊的兄弟,姨母的兒子尊者難陀這麼告訴眾多比丘:「學友們!我無大喜樂地行梵行,不能夠保持梵行,我將要放棄學後還俗。」
  那時,某位比丘去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的那位比丘對世尊說這個:「大德!世尊的兄弟,姨母的兒子尊者難陀這麼告訴眾多比丘:『學友們!我無大喜樂地行梵行,不能夠保持梵行,我將要放棄學後還俗。』」
  那時,世尊召喚某位比丘:「來!比丘!你以我的名義召喚難陀比丘:『難陀學友!大師召喚你。』」「是的,大德!」那位比丘回答世尊後,去見尊者難陀。抵達後,對尊者難陀說這個:「難陀學友!大師召喚你。」
  「是的,學友!」尊者難陀回答那位比丘後,去見世尊。抵達後,向世尊問訊後,在一旁坐下。世尊對在一旁坐下的尊者難陀說這個:
  「是真的嗎?難陀!你這麼告訴眾多比丘:『學友們!我無大喜樂地行梵行,不能夠保持梵行,我將要放棄學後還俗。』」「是的,大德!」
  「難陀!但為何你無大喜樂地行梵行,不能夠保持梵行,你將要放棄學後還俗呢?」
  「大德!當我出家時,釋迦族的地方美女以頭髮梳一半仰視後對我說這個:『老爺!願你迅速回來!』大德!當我自己回憶那個時,我無大喜樂地行梵行,不能夠保持梵行,我將要放棄學後還俗。」
  那時,世尊抓住尊者難陀的手臂後,就猶如有力氣的男子伸直彎曲的手臂,或彎曲伸直的手臂,就像這樣在祇樹林消失,出現在三十三天。
  當時,五百位鳩足天女來到成為天帝釋的伺候者,那時,世尊召喚尊者難陀:「難陀!你是否看見這五百位鳩足天女?」「是的,大德!」
  「難陀!你怎麼想,哪個比較美,或比較俊,或比較令人喜愛:釋迦族的地方美女或這五百位鳩足天女?」「大德!猶如耳朵鼻被切掉的作惡事母猴。同樣的,大德!釋迦族的地方美女比這五百位鳩足天女不及計算,也不及零頭,也不及能比較,而這五百位鳩足天女比較美,也比較俊,也比較令人喜愛。」
  「難陀!大喜樂吧!難陀!大喜樂吧!我是你得到五百位鳩足天女的保證人。」「大德!如果世尊是我得到五百位鳩足天女的保證人,大德!我在世尊梵行中必將大喜樂。」
  那時,世尊抓住尊者難陀的手臂後,就猶如有力氣的男子伸直彎曲的手臂,或彎曲伸直的手臂,就像這樣在三十三天消失,出現祇樹林。
  比丘們聽聞:「聽說世尊的兄弟,姨母的兒子尊者難陀為了仙女們的原因而行梵行,聽說世尊是他得到五百位鳩足天女的保證人。」
  那時,尊者難陀的同伴比丘們對尊者難陀以下僕之語與被收買者之語稱呼:「聽說尊者難陀是下僕,聽說尊者難陀是被收買者:為了仙女們的原因而行梵行,聽說世尊是他得到五百位鳩足天女的保證人。」
  那時,尊者難陀對同伴比丘們以下僕之語與被收買者之語,成為厭惡的、羞愧的、嫌惡的。當他住於單獨的、隱離的、不放逸的、熱心的、自我努力的時,不久以證智自作證後,在當生中進入後住於善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾,他證知:「出生已盡梵行已完成應該被作的已作不再有此處[輪迴]的狀態。」然後尊者難陀成為眾阿羅漢之一。
  那時,在夜已深時,容色絕佳的某位天神使整個祇樹林發光後,去見世尊。抵達後,向世尊問訊後,在一旁站立。在一旁站立的那位天神對世尊說這個:「大德!世尊的兄弟,姨母的兒子尊者難陀以諸的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫慧解脫。」世尊也生起智:「難陀以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫、慧解脫。」
  那時,那夜過後,尊者難陀去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的尊者難陀對世尊說這個:「大德!凡世尊是我得到五百位鳩足天女的保證人者,大德!我從世尊的這個承諾脫離。」「難陀!你也被我以心熟知心後知道:『難陀以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫、慧解脫。』天神也告知我說這件事:『大德!世尊的兄弟,姨母的兒子尊者難陀以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫、慧解脫。』難陀!就在不執取後你的心從諸被解脫時,那時我已從那個承諾脫離了。」
  那時,世尊知道這件事後,在那時候吟出這個優陀那
  「凡對那位越度泥地者來說,是欲荊刺的壓碎者,
   癡的滅盡之到達者,那位比丘在苦樂上不搖動。」


參考:
 1.關心/牽掛/羈絆vs.憂之束縛。
 2.婬欲是火,以火滅火(AA.18.7)-恐懼vs.譏諷滅火。
 3.魔行天子的謠言(AA.16.1)。
 2/28/2021
Ud.22/2. Nandasuttaṃ
  22. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nando bhagavato bhātā mātucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – ‘‘anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi; na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’’ti.
  Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘āyasmā, bhante, nando bhagavato bhātā mātucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – ‘anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’’’ti.
  Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena nandaṃ bhikkhuṃ āmantehi – ‘satthā taṃ, āvuso nanda, āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā nando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nandaṃ etadavoca – ‘‘satthā taṃ, āvuso nanda, āmantetī’’ti.
  ‘‘Evamāvuso’’ti kho āyasmā nando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ nandaṃ bhagavā etadavoca –
  ‘‘Saccaṃ kira tvaṃ, nanda, sambahulānaṃ bhikkhūnaṃ evamārocesi – ‘anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’’’ti ? ‘‘Evaṃ, bhante’’ti.
  ‘‘Kissa pana tvaṃ, nanda, anabhirato brahmacariyaṃ carasi, na sakkosi brahmacariyaṃ sandhāretuṃ , sikkhaṃ paccakkhāya hīnāyāvattissasī’’ti? ‘‘Sākiyānī maṃ [mama (syā., aṭṭhakathā oloketabbā)], bhante, janapadakalyāṇī gharā nikkhamantassa [nikkhamantaṃ (aṭṭhakathāyaṃ pāṭhantaraṃ)] upaḍḍhullikhitehi kesehi apaloketvā maṃ etadavoca – ‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’ti. So kho ahaṃ, bhante, tamanussaramāno anabhirato brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’’ti.
  Atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya [sammiñjeyya (sī. syā. kaṃ. pī.)], evameva – jetavane antarahito devesu tāvatiṃsesu pāturahosi.
  Tena kho pana samayena pañcamattāni accharāsatāni sakkassa devānamindassa upaṭṭhānaṃ āgatāni honti kakuṭapādāni. Atha kho bhagavā āyasmantaṃ nandaṃ āmantesi – ‘‘passasi no tvaṃ, nanda, imāni pañca accharāsatāni kakuṭapādānī’’ti? ‘‘Evaṃ, bhante’’ti.
  ‘‘Taṃ kiṃ maññasi, nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā, sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī’’ti? ‘‘Seyyathāpi, bhante, paluṭṭhamakkaṭī kaṇṇanāsacchinnā, evameva kho, bhante, sākiyānī janapadakalyāṇī imesaṃ pañcannaṃ accharāsatānaṃ upanidhāya saṅkhyampi [saṅkhampi (sī.)] nopeti kalabhāgampi nopeti upanidhimpi nopeti. Atha kho imāni pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā’’ti.
  ‘‘Abhirama, nanda, abhirama, nanda! Ahaṃ te pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādāna’’nti. ‘‘Sace me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, abhiramissāmahaṃ, bhante, bhagavati brahmacariye’’ti [bhagavā brahmacariyeti (syā. pī.), bhagavā brahmacariyanti (ka.)].
  Atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – devesu tāvatiṃsesu antarahito jetavane pāturahosi.
  Assosuṃ kho bhikkhū – ‘‘āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṃ hetu brahmacariyaṃ carati; bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādāna’’nti.
  Atha kho āyasmato nandassa sahāyakā bhikkhū āyasmantaṃ nandaṃ bhatakavādena ca upakkitakavādena ca samudācaranti – ‘‘bhatako kirāyasmā nando upakkitako kirāyasmā nando accharānaṃ hetu brahmacariyaṃ carati; bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādāna’’nti.
  Atha kho āyasmā nando sahāyakānaṃ bhikkhūnaṃ bhatakavādena ca upakkitakavādena ca aṭṭīyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro kho panāyasmā nando arahataṃ ahosi.
  Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca – ‘‘āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Bhagavatopi kho ñāṇaṃ udapādi – ‘‘nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti.
  Atha kho āyasmā nando tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā nando bhagavantaṃ etadavoca – ‘‘yaṃ me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā’’ti. ‘‘Mayāpi kho tvaṃ, nanda [kho te nanda (sī. syā. pī.), kho nanda (ka.)], cetasā ceto paricca vidito – ‘nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Devatāpi me etamatthaṃ ārocesi – ‘āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Yadeva kho te, nanda, anupādāya āsavehi cittaṃ vimuttaṃ, athāhaṃ mutto etasmā paṭissavā’’ti.
  Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
  ‘‘Yassa nittiṇṇo paṅko,
  Maddito kāmakaṇṭako;
  Mohakkhayaṃ anuppatto,
  Sukhadukkhesu na vedhatī sa bhikkhū’’ti. dutiyaṃ;
漢巴經文比對
  「作惡事母猴」(paluṭṭhamakkaṭī),paluṭṭha未見字典收錄,或為paduṭṭha(作惡事的/犯錯的/邪惡的/穢惡的)之訛,《優陀那註釋》以「肢節被燃燒的母猴」(jhāmaṅgapaccaṅgamakkaṭī)解說,似乎也難與paluṭṭha關連。AA.18.7只作「瞎獼猴」。
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