經號:   
   (AN.5.50 更新)
增支部5集50經/那羅陀經(莊春江譯)[AA.32.7]
  有一次尊者那羅陀住在巴連弗城雞園。
  當時,木達王的所愛的、合意的皇后跋陀已命終,他在所愛的、合意的皇后跋陀已命終時既不沐浴,也不塗油、不吃食物、不從事工作,日夜在皇后跋陀的遺體上茫然的。那時,木達王召喚藏庫守護者皮亞葛:「親愛的皮亞葛!那樣的話,將皇后跋陀的遺體放進鐵油槽後,請你以另一個鐵槽包覆,如是我們會更久地看見皇后跋陀的遺體。」「是的,陛下!」藏庫守護者皮亞葛回答木達王後,將皇后跋陀的遺體放進鐵油槽後,以另一個鐵槽包覆。
  那時,藏庫守護者皮亞葛想這個:「這位木達王的所愛的、合意的皇后跋陀已命終,他在所愛的、合意的皇后跋陀已命終時既不沐浴,也不塗油、不吃食物、不從事工作,日夜在皇后跋陀的遺體上茫然的,哪位沙門婆羅門木達王應該拜訪,聽聞該位的法後,會捨斷憂愁之箭呢?」
  那時,藏庫守護者皮亞葛想這個:「這位尊者那羅陀住在巴連弗城雞園,又,那位尊者那羅陀有這樣的好名聲被傳播:『是賢智者、聰明者、有智慧者、多聞者、巧說者、善機智者、年長者,同時也是阿羅漢。』讓木達王拜訪尊者那羅陀,或許木達王聽聞尊者那羅陀的法後,捨斷憂愁之箭。」
  那時,藏庫守護者皮亞葛去見木達王,抵達後,對木達王說這個:「陛下!這位尊者那羅陀住在巴連弗城雞園,又,那位尊者那羅陀有這樣的好名聲被傳播:『是賢智者、聰明者、有智慧者、多聞者、巧說者、善機智者、年長者,同時也是阿羅漢。』又,如果陛下拜訪尊者那羅陀,或許陛下聽聞尊者那羅陀的法後,捨斷憂愁之箭。」
  「親愛的皮亞葛!那樣的話,請你使尊者那羅陀知道。像我這樣的怎麼會想在未被預告之前,居住在領土中的沙門或婆羅門應該被往見?」「是的,陛下!」藏庫守護者皮亞葛回答木達王後,去見尊者那羅陀。抵達後,向尊者那羅陀問訊後,在一旁坐下。在一旁坐下的國庫守護人皮亞葛對尊者那羅陀說這個:
  「大德!這位木達王的所愛的、合意的皇后跋陀已命終,他在所愛的、合意的皇后跋陀已命終時既不沐浴,也不塗油、不吃食物、不從事工作,日夜在皇后跋陀的遺體上茫然的,大德!請尊者那羅陀教導木達王像那樣法,如是,木達王聽聞尊者那羅陀的法後,會捨斷憂愁之箭,那就好了!」「皮亞葛!現在是那個木達王考量的時間。」
  那時,藏庫守護者皮亞葛從座位起來、向尊者那羅陀問訊、作右繞後,去見木達王。抵達後,對木達王說這個:「陛下!已被尊者那羅陀允許,現在是那個陛下考量的時間。」「親愛的皮亞葛!那樣的話,請你準備一輛輛吉祥車。」「是的,陛下!」藏庫守護者皮亞葛回答木達王後,準備一輛輛吉祥車後,對木達王說這個:「陛下!一輛輛吉祥車已為你準備,現在是那個陛下考量的時間。」
  那時,木達王登上一輛吉祥車後,為了見尊者那羅陀,一輛輛吉祥車,以國王威力盛況前往雞園,以車輛一直走到車輛所及之地、再下車後,就步行進入園林。那時,木達王去見尊者那羅陀。抵達後,向尊者那羅陀問訊後,在一旁坐下。尊者那羅陀對在一旁坐下的木達王說這個:
  「大王!有這五種不能被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何人得到的情況,哪五個?『老法不要變老。』是不能被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何人得到的情況;『病法不要生病。』……(中略)『死法不要死去。』……『滅盡法不要被滅盡。』……『消失法不要消失。』是不能被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何人得到的情況。
  大王!未聽聞的一般人的老法變老;他在老法變老時不像這樣深慮:『不只我一個的老法變老,但對所有眾生之所及:來、去;死沒、往生,一切眾生的老法變老。還有,如果我就在老法變老時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,我的食事也不喜歡,身體也進入醜陋,工作也不隨轉起,敵人們也成為悅意的,朋友也成為不快樂的。』他在老法變老時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,大王!這被稱為:未聽聞的一般人被有毒的愁箭刺穿,只折磨自己。
  再者,大王!未聽聞的一般人的病法生病……(中略)死法死去……滅盡法被滅盡……消失法消失;他在消失法消失時不像這樣深慮:『不只我一個的消失法消失,但對所有眾生之所及:來、去;死沒、往生,一切眾生的消失法消失。還有,如果我就在消失法消失時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,我的食事也不喜歡,身體也進入醜陋,工作也不隨轉起,敵人們也成為悅意的,朋友也成為不快樂的。』他在消失法消失時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,大王!這被稱為:未聽聞的一般人被有毒的愁箭刺穿,只折磨自己。
  大王!而有聽聞的聖弟子的老法變老;他在老法變老時像這樣深慮:『不只我一個的老法變老,但對所有眾生之所及:來、去;死沒、往生,一切眾生的老法變老。還有,如果我就在老法變老時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,我的食事也不喜歡,身體也進入醜陋,工作也不隨轉起,敵人們也成為悅意的,朋友也成為不快樂的。』他在老法變老時不悲傷、不疲累、不悲泣、不搥胸地號哭,不來到迷亂,比丘們!這被稱為:有聽聞的聖弟子拔出有毒的愁箭,以那個未聽聞的一般人被刺穿,只折磨自己。無愁的、離惱的聖弟子就使自己般涅槃。
  再者,大王!有聽聞的聖弟子的病法生病……(中略)死法死去……滅盡法被滅盡……消失法消失;他在消失法消失時像這樣深慮:『不只我一個的消失法消失,但對所有眾生之所及:來、去;死沒、往生,一切眾生的消失法消失。還有,如果我就在消失法消失時悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,我的食事也不喜歡,身體也進入醜陋,工作也不隨轉起,敵人們也成為悅意的,朋友也成為不快樂的。』他在消失法消失時不悲傷、不疲累、不悲泣、不搥胸地號哭,不來到迷亂,比丘們!這被稱為:有聽聞的聖弟子拔出有毒的愁箭,以那個未聽聞的一般人被刺穿,只折磨自己。無愁的、離惱的聖弟子就使自己般涅槃。
  大王!這是五種不能被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何人得到的情況。」
  「以憂愁、以悲泣,這裡甚至連微少的利益也不被得到,
   知道他成為悲傷的、受苦的後,怨敵們成為悅意的。
   而當賢智者在諸災禍中,知利益的辨別者不發抖,
   他的怨敵們成為受苦的:看見無變化的以前的臉。
   以呢喃、咒語、善語,以隨給與或以傳統,
   如果一一如於該處得到利益,一一像那樣於該處努力。
   如果知道這個利益,就不能被我或其他人得到,
   不悲傷地忍受:堅固的業現在我做什麼?」[AN.5.48]
  在這麼說時,木達王對尊者那羅陀說這個:
  「大德!這個法的教說的名字是什麼?」「大王!這個法的教說的名字是憂愁之箭的除去。」「大德!確實是憂愁之箭的除去!大德!因為,我聽聞這個法的教說後,憂愁之箭已捨斷。」
  那時,木達王召喚藏庫守護者皮亞葛:
  「親愛的皮亞葛!那樣的話,請你使皇后跋陀的遺體火葬,請你為她建,從今天起,我們將沐浴,同時也將塗油、將吃食物、將從事工作。」
  木達王品第五,其攝頌
  「利用、善人、想要的,施與合意的者、福德的流出,
   具足與財、情況,憍薩羅與那羅陀。」
  第一個五十則終了。
AN.5.50/ 10. Nāradasuttaṃ
   50. Ekaṃ samayaṃ āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti– rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi– “tena hi, samma piyaka bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṃ bhaddāya deviyā sarīraṃ cirataraṃ passeyyāmā”ti. “Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.
   Atha kho piyakassa kosārakkhassa etadahosi– “imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Kaṃ nu kho muṇḍo rājā samaṇaṃ vā brāhmaṇaṃ vā payirupāseyya, yassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti!
   Atha kho piyakassa kosārakkhassa etadahosi– “ayaṃ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Yaṃnūna muṇḍo rājā āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.
   Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca– “ayaṃ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Yadi pana devo āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti. “Tena hi, samma piyaka āyasmantaṃ nāradaṃ paṭivedehi. Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ pubbe appaṭisaṃvidito upasaṅkamitabbaṃ maññeyyā”ti “Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piyako kosārakkho āyasmantaṃ nāradaṃ etadavoca–
   “Imassa bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti– rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṃ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti. “Yassadāni, piyaka, muṇḍo rājā kālaṃ maññatī”ti.
   Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṃ nāradaṃ abhivādetvā padakkhiṇaṃ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca– “katāvakāso kho, deva, āyasmatā nāradena. Yassadāni devo kālaṃ maññatī”ti. “Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti. “Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṃ rājānaṃ etadavoca– “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni devo kālaṃ maññatī”ti.
   Atha kho muṇḍo rājā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṃ nāradaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṃ pāvisi. Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho muṇḍaṃ rājānaṃ āyasmā nārado etadavoca–
   “Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti …pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
   “Assutavato mahārāja, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati– ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja– ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.
   “Puna caparaṃ, mahārāja, assutavato puthujjanassa byādhidhammaṃ byādhīyati …pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati– ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja– ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.
   “Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati– ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja– ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’”.
   “Puna caparaṃ, mahārāja, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati …pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja– ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti ”.
   “Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
  “Na socanāya paridevanāya, atthodha labbhā api appakopi.
  Socantamenaṃ dukhitaṃ viditvā, paccatthikā attamanā bhavanti.
  “Yato ca kho paṇḍito āpadāsu, na vedhatī atthavinicchayaññū.
  Paccatthikāssa dukhitā bhavanti, disvā mukhaṃ avikāraṃ purāṇaṃ.
  “Jappena mantena subhāsitena, anuppadānena paveṇiyā vā.
  Yathā yathā yattha labhetha atthaṃ, tathā tathā tattha parakkameyya.
  “Sace pajāneyya alabbhaneyyo, mayāva aññena vā esa attho.
  Asocamāno adhivāsayeyya, kammaṃ daḷhaṃ kinti karomi dānī”ti .
   Evaṃ vutte muṇḍo rājā āyasmantaṃ nāradaṃ etadavoca– “ko nāmo ayaṃ, bhante, dhammapariyāyo”ti? “Sokasallaharaṇo nāma ayaṃ, mahārāja, dhammapariyāyo”ti. “Taggha, bhante, sokasallaharaṇo! Imañhi me, bhante, dhammapariyāyaṃ sutvā sokasallaṃ pahīnan”ti.
   Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi– “tena hi, samma piyaka, bhaddāya deviyā sarīraṃ jhāpetha; thūpañcassā karotha. Ajjatagge dāni mayaṃ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti. Dasamaṃ.
   Muṇḍarājavaggo pañcamo.
   Tassuddānaṃ–
   Ādiyo sappuriso iṭṭhā, manāpadāyībhisandaṃ;
   Sampadā ca dhanaṃ ṭhānaṃ, kosalo nāradena cāti.
   Paṭhamapaṇṇāsakaṃ samattaṃ.
漢巴經文比對(莊春江作):