經號:   
   優陀那23經 更新
優陀那23經/亞受若經(3.難陀品)(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,以亞受若為上首的約五百位比丘為了見世尊抵達舍衛城。這裡,當那些外來比丘與[原]居住比丘一起互相問候、鋪設坐臥具、整理衣鉢時,成為高聲者、大聲者。
  那時,世尊召喚尊者阿難:「阿難!那麼,這些高聲者、大聲者是誰,看起來像漁夫在魚的掠奪中呢?[MN.67]」「大德!這些是以亞受若為上首的約五百位比丘為了見世尊抵達舍衛城,當那些外來比丘與居住比丘一起互相問候、鋪設坐臥具、整理衣鉢時,成為高聲者、大聲者。」「阿難!那樣的話,以我的名義召喚那些比丘:『大師召喚尊者們。』」
  「是的,大德!」尊者阿難回答世尊後,去見那些比丘。抵達後,對那些比丘說這個:「大師召喚尊者們。」「是的,學友!」那些比丘回答尊者阿難後,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那些比丘說這個:
  「比丘們!你們為什麼成為高聲者、大聲者,看起來像漁夫在魚的掠奪中呢?」在這麼說時,尊者亞受若對世尊說這個:「大德!這些約五百位比丘為了見世尊抵達舍衛城,當那些這些外來比丘與居住比丘一起互相問候、鋪設坐臥具、整理衣鉢時成為高聲者、大聲者。」「比丘們!你們走吧!我遣離你們,你們不應該住在我附近。」
  「是的,大德!」那些比丘回答世尊後,從座位起來、向世尊問訊後,作右繞後,收起臥坐具、取衣鉢後向跋耆出發遊行。在跋耆次第地進行著遊行,去哇估木達河。抵達哇估木達河岸後建葉屋,然後進入雨季安居
  那時,當尊者亞受若進入雨季安居時召喚比丘們:「學友們!我們被想要有利、利他、出於憐愍的世尊解散了,來吧!學友們!讓我們如世尊會是滿意的那樣居住。」「是的,學友!」那些比丘回答尊者亞受若。那時,當那些比丘住於隱退、不放逸、熱心、自我努力時,就在那個雨季裡,全都作證三明
  那時,世尊在舍衛城如其之意住後向跋耆出發遊行,次第地進行著遊行抵達跋耆。在那裡,世尊住在毘舍離大林重閣講堂。
  那時,世尊以心熟知心作意在哇估木達河岸的比丘們後召喚尊者阿難:「阿難!這個方向對我來說如生起光般,阿難!這個方向對我來說如生起光亮般:該方向為哇估木達河岸的比丘們居住;為想去、想作意對我來說都是不厭逆的。阿難!你應該派使者到哇估木達河岸的比丘們面前[,說]:『大師召喚尊者們,大師是想要見尊者們者。』」
  「是的,大德!」尊者阿難回答世尊後去見某位比丘。抵達後,對那位比丘說這個:「來!學友!請你去見哇估木達河岸的比丘們。抵達後,請你對哇估木達河岸的比丘們說這個:『大師召喚尊者們,大師是想要見尊者們者。』」
  「是的,學友!」那位比丘回答尊者阿難後,就猶如有力氣的男子伸直彎曲的手臂,或彎曲伸直的手臂,就像這樣在大林重閣講堂消失,出現在哇估木達河岸的那些比丘們面前。那時,那位比丘對哇估木達河岸的比丘們說這個:「大師召喚尊者們,大師是想要見尊者們者。」
  「是的,學友!」那些比丘回答那位比丘後,收起臥坐具、取衣鉢後,然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,就像這樣在哇估木達河岸消失,出現在大林重閣講堂世尊的面前。當時,世尊以不動定而坐。那時,那些比丘想這個:「現在世尊以什麼住而住呢?」那時,那些比丘想這個:「現在世尊以不動住而住。」就全部以不動定而坐。
  那時,當夜已深,初夜已過時,尊者阿難從座位起來後,置(作)上衣到一邊肩膀後,向世尊合掌鞠躬,然後對世尊說這個:「大德!夜已深,初夜已過,外來比丘們已久坐,大德!請世尊與外來比丘們招呼。」在這麼說時,世尊保持沈默。
  第二次,當夜已深,中夜已過時,尊者阿難從座位起來後,置(作)上衣到一邊肩膀後,向世尊合掌鞠躬,然後對世尊說這個:「大德!夜已深,中夜已過,外來比丘們已久坐,大德!請世尊與外來比丘們招呼。」第二次世尊保持沈默。
  第三次,當夜已深,後夜已過,黎明來臨,夜色泛白時,尊者阿難從座位起來後,置(作)上衣到一邊肩膀後,向世尊合掌鞠躬,然後對世尊說這個:「大德!夜已深,後夜已過,黎明來臨,夜色泛白,外來比丘們已久坐,大德!請世尊與外來比丘們招呼。」
  那時,世尊從那個定出來後,召喚尊者阿難:「阿難!如果你知道這個情形就不會回應(出現?)那些。阿難!我與這五百比丘全部都以不動定而坐。」
  那時,世尊知道這件事後,在那時候吟出這個優陀那
  「凡對那位欲荊刺的戰勝者來說,辱罵與殺害及捆綁,
   他是如山住立不動者,那位比丘在苦樂上不搖動。」


參考:
 1.為眾生vs.為自己成佛-梵天勸請(AA.19.1)?
 2.禪以聲為刺(MA.84)vs.在不可愛的上應該除去來到瞋的(SN.35.94)。
 3.出曜經沙門品(T.4p.767)/法集要頌經苾芻品(T.4p.797)
 以勝叢林刺,及除罵詈者,
 猶如憑泰山/猶憑妙高山,比丘不受苦/苾芻不受苦。
 3/13/2021
Ud.23/3. Yasojasuttaṃ
  23. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṃ anuppattāni honti bhagavantaṃ dassanāya. Tedha kho āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā [uccāsaddamahāsaddā (ka.)] ahesuṃ .
  Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ke panete, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti? ‘‘Etāni, bhante, yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṃ anuppattāni bhagavantaṃ dassanāya. Tete āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā’’ti. ‘‘Tenahānanda, mama vacanena te bhikkhū āmantehi – ‘satthā āyasmante āmantetī’’’ti.
  ‘‘Evaṃ , bhante’’ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami ; upasaṅkamitvā te bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –
  ‘‘Kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope’’ti? Evaṃ vutte, āyasmā yasojo bhagavantaṃ etadavoca – ‘‘imāni, bhante, pañcamattāni bhikkhusatāni sāvatthiṃ anuppattāni bhagavantaṃ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā’’ti. ‘‘Gacchatha, bhikkhave, paṇāmemi vo [vo paṇāmemi (sabbattha) ma. ni. 2.157 passitabbaṃ]; na vo mama santike vatthabba’’nti.
  ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā [paṭisaṃsāmetvā (syā.)] pattacīvaramādāya yena vajjī tena cārikaṃ pakkamiṃsu. Vajjīsu anupubbena cārikaṃ caramānā yena vaggumudā nadī tenupasaṅkamiṃsu; upasaṅkamitvā vaggumudāya nadiyā tīre paṇṇakuṭiyo karitvā vassaṃ upagacchiṃsu.
  Atha kho āyasmā yasojo vassūpagato [vassūpagate (ka.)] bhikkhū āmantesi – ‘‘bhagavatā mayaṃ, āvuso, paṇāmitā atthakāmena hitesinā, anukampakena anukampaṃ upādāya. Handa mayaṃ, āvuso, tathā vihāraṃ kappema yathā no viharataṃ bhagavā attamano assā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato yasojassa paccassosuṃ. Atha kho te bhikkhū vūpakaṭṭhā appamattā ātāpino pahitattā viharantā tenevantaravassena sabbeva tisso vijjā sacchākaṃsu.
  Atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
  Atha kho bhagavā vaggumudātīriyānaṃ bhikkhūnaṃ cetasā ceto paricca manasi karitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘ālokajātā viya me, ānanda, esā disā, obhāsajātā viya me, ānanda, esā disā; yassaṃ disāyaṃ [yāyaṃ (ka.)] vaggumudātīriyā bhikkhū viharanti. Gantuṃ appaṭikūlāsi me manasi kātuṃ. Pahiṇeyyāsi tvaṃ, ānanda, vaggumudātīriyānaṃ bhikkhūnaṃ santike dūtaṃ – ‘satthā āyasmante āmanteti, satthā āyasmantānaṃ dassanakāmo’’’ti.
  ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘ehi tvaṃ, āvuso, yena vaggumudātīriyā bhikkhū tenupasaṅkama; upasaṅkamitvā vaggumudātīriye bhikkhū evaṃ vadehi – ‘satthā āyasmante āmanteti, satthā āyasmantānaṃ dassanakāmo’’’ti.
  ‘‘Evamāvuso’’ti kho so bhikkhu āyasmato ānandassa paṭissutvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – mahāvane kūṭāgārasālāyaṃ antarahito vaggumudāya nadiyā tīre tesaṃ bhikkhūnaṃ purato pāturahosi. Atha kho so bhikkhu vaggumudātīriye bhikkhū etadavoca – ‘‘satthā āyasmante āmanteti, satthā āyasmantānaṃ dassanakāmo’’ti.
  ‘‘Evamāvuso’’ti kho te bhikkhū tassa bhikkhuno paṭissutvā senāsanaṃ saṃsāmetvā pattacīvaramādāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṃ bhagavato sammukhe pāturahesuṃ. Tena kho pana samayena bhagavā āneñjena samādhinā nisinno hoti. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘katamena nu kho bhagavā vihārena etarahi viharatī’’ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘āneñjena kho bhagavā vihārena etarahi viharatī’’ti. Sabbeva āneñjasamādhinā nisīdiṃsu.
  Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ [cīvaraṃ (sabbattha)] karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī’’ti. Evaṃ vutte, bhagavā tuṇhī ahosi.
  Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī’’ti. Dutiyampi kho bhagavā tuṇhī ahosi.
  Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā, āgantukehi bhikkhūhī’’ti.
  Atha kho bhagavā tamhā samādhimhā vuṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘sace kho tvaṃ, ānanda, jāneyyāsi ettakampi te nappaṭibhāseyya [nappaṭibheyya (?)]. Ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā’’ti.
  Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
  ‘‘Yassa jito kāmakaṇṭako,
  Akkoso ca vadho ca bandhanañca;
  Pabbatova [pabbato viya (sī. syā. pī.)] so ṭhito anejo,
  Sukhadukkhesu na vedhatī sa bhikkhū’’ti. tatiyaṃ;
漢巴經文比對
  「如世尊會是滿意的那樣居住」(tathā vihāraṃ kappema yathā no viharataṃ bhagavā attamano assā’’ti),此為原意「如我們的居住世尊會是滿意的那樣從事居住」之簡化,這裡的「居住」是指「居住的方式」,也就是「生活方式」。不動定
  「以不動定」(āneñjena samādhinā, āneñjasamādhinā),《優陀那註釋》說,以第四禪之基礎的最上果定,他們也說「以無色禪之基礎」(catutthajjhānapādakena aggaphalasamādhinā, ‘‘arūpajjhānapādakenā’’tipi vadanti)。按:這意味著:之前因太吵被驅離,現在展現他們證啊羅漢果的成就。
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