增支部6集44經/鹿屋經(莊春江譯)[SA.991]
那時,
尊者阿難午前時穿衣、拿起衣鉢後,去鹿屋
優婆夷的住處。抵達後,在設置的座位坐下。那時,鹿屋優婆夷去見尊者阿難。抵達後,向尊者阿難
問訊後,在一旁坐下。在一旁坐下的鹿屋優婆夷對尊者阿難說這個:
「阿難
大德!這被
世尊教導的法究竟一一如何能被知道?因為,於該處竟然
梵行者與非梵行者兩者在來世是完全相同的
趣處者。大德!我的父親富蘭那是梵行者、行遠離者、戒絕婬欲俗法者,命終的他被世尊
記說:『到達
一來者,往生兜率天身者。』大德!我的{孝敬父親者}[伯父?]梨師達多還是知足自己妻子的非梵行者,命終的他也被世尊記說:『到達一來者,往生兜率天身者。』阿難大德!這被世尊教導的法究竟一一如何能被知道?因為,於該處竟然梵行者與非梵行者兩者在來世是完全相同的趣處者。」「姊妹!但,這被世尊這麼記說。」
那時,尊者阿難在鹿屋優婆夷住處取
施食、從座位起來後離開。那時,尊者阿難
餐後已從施食返回,去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的尊者阿難對世尊說這個:
「大德!這裡,我午前時穿衣、拿起衣鉢後,去鹿屋優婆夷的住處。抵達後,在設置的座位坐下。大德!那時,鹿屋優婆夷來見我。抵達後,向我問訊後,在一旁坐下。大德!在一旁坐下的鹿屋優婆夷對我說這個:『阿難大德!這被世尊教導的法究竟一一如何能被知道?因為,於該處竟然梵行者與非梵行者兩者在來世是完全相同的趣處者。大德!我的父親富蘭那是梵行者、行遠離者、戒絕婬欲俗法者,命終的他被世尊記說:「到達一來者,往生兜率天身者。」大德!我的伯父梨師達多還是知足自己妻子的非梵行者,命終的他也被世尊記說:「到達一來者,往生兜率天身者。」阿難大德!這被世尊教導的法究竟一一如何能被知道?因為,於該處竟然梵行者與非梵行者兩者在來世是完全相同的趣處者。』大德!在這麼說時,我對鹿屋優婆夷說這個:『姊妹!但,這被世尊這麼記說。』」
「阿難!而誰是無知的、不聰明女人的、
女人想的鹿屋優婆夷?而誰有男子個人優劣智?阿難!有這六種人正存在於現在的世間中。
哪六種?阿難!這裡,某一種個人是溫雅者、安樂共住者,
同梵行者們以同一住處大歡喜,他有以聽聞未做的,及有以多聞未做的,及有見未通達的,及沒得到
暫時的解脫,他以身體的崩解,死後到達退失、非勝進(殊勝),就成為退失者、非勝進者。
阿難!又,這裡,某一種個人是溫雅者、安樂共住者,同梵行者們以同一住處大歡喜,他有以聽聞已做的,及有以多聞已做的,及有見已通達的,及得到暫時的解脫,他以身體的崩解,死後到達勝進、非退失,就成為勝進者、非退失者。
阿難!在那裡,衡量者們衡量:『這位有正是那些法,另位也有正是那些法,為何他們中一個是下劣的,一個是勝妙的?』阿難!那確實有他們長久的不利、苦。
阿難!在那裡,凡這位個人是溫雅者、安樂共住者,同梵行者們以同一住處大歡喜,他有以聽聞已做的,及有以多聞已做的,及有見已通達的,及得到暫時的解脫,阿難!這位個人比先前那位個人是更優勝的與更勝妙的,那是什麼原因?阿難!因為法流拔出這位個人,除了以
如來外,誰會知道那個內在的?阿難!因此,在這裡,你們不要成為在諸個人上衡量者,你們不要在諸個人上取衡量,阿難!因為在諸個人上取衡量者被傷害,阿難!我可以在諸個人上取衡量,又或凡會是像我這樣者。
阿難!又,這裡,某一種人有到達的憤怒、慢,且有時他的
貪法生起,他有以聽聞未做的,及有以多聞未做的,及有見未通達的,及沒得到暫時的解脫,他以身體的崩解,死後到達退失、非勝進,就成為退失者、非勝進者。
阿難!又,這裡,某一種人有到達的憤怒、慢,且有時他的貪法生起,他有以聽聞已做的……(中略)非退失者。
阿難!在那裡,衡量者們衡量……(中略)我可以在諸個人上取衡量,又或凡會是像我這樣者。
阿難!又,這裡,某一種人有到達的憤怒、慢,且有時他的語行生起,他有以聽聞未被做的……(中略)也沒得到暫時的解脫,他以身體的崩解,死後到達退失、非勝進,就成為退失者、非勝進者。
阿難!又,這裡,某一種人有到達的憤怒、慢,且有時他的語行生起,他有以聽聞已被做的,也有以多聞已被做的,也有見已通達的,也得到暫時的解脫,他以身體的崩解,死後到達勝進、非退失,就成為勝進者、非退失者。
阿難!在那裡,衡量者們衡量:『這位有正是那些法,另位也有正是那些法,為何他們中一個是下劣的,一個是勝妙的?』阿難!那確實有他們長久的不利、苦。
阿難!在那裡,凡這位個人到達的憤怒、慢,且有時他的語行生起,他有以聽聞已做的,及有以多聞已做的,及有見已通達的,及得到暫時的解脫,阿難!這位個人比先前那位個人是更優勝的與更勝妙的,那是什麼原因?阿難!因為法流拔出這位個人,除了以如來外,誰會知道那個內在的?阿難!因此,在這裡,你們不要成為在諸個人上衡量者,你們不要在諸個人上取衡量,阿難!因為在諸個人上取衡量者被傷害,阿難!我可以在諸個人上取衡量,又或凡會是像我這樣者
阿難!而誰是無知的、不聰明女人的、女人想的鹿屋優婆夷?而誰有男子個人優劣智?阿難!這是六種人正存在於現在的世間中。
阿難!富蘭那具備如這樣的戒,如果梨師達多具備像那樣的戒,這裡,富蘭那不知道梨師達多的趣處;梨師達多具備如這樣的慧,如果富蘭那具備那樣的慧,這裡,梨師達多不知道富蘭那的趣處,阿難!像這樣,這些個人兩者[各]有一部分欠缺的。」[≃AN.10.75]
AN.6.44/ 2. Migasālāsuttaṃ
44. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca–
“Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmisatto tusitaṃ kāyaṃ upapannoti. Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? “Evaṃ kho panetaṃ, bhagini, bhagavatā byākatan”ti.
Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca–
“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, migasālā upāsikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho, bhante, migasālā upāsikā maṃ etadavoca – ‘kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? Evaṃ vutte ahaṃ, bhante, migasālaṃ upāsikaṃ etadavocaṃ– ‘evaṃ kho panetaṃ, bhagini, bhagavatā byākatan’”ti.
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakasaññā, ke ca purisapuggalaparopariyañāṇe? Chayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ.
“Katame cha? Idhānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.
“Idha panānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.
“Tatrānanda, pamāṇikā pamiṇanti– ‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṃ eko hīno eko paṇīto’ti! Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.
“Tatrānanda yvāyaṃ puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ ānanda puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati, tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.
“Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.
“Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi kataṃ hoti …pe… no hānagāmī.
“Tatrānanda pamāṇikā pamiṇanti …pe… yo vā panassa mādiso.
“Idha, panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi akataṃ hoti …pe… sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.
“Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.
“Tatrānanda pamāṇikā pamiṇanti– ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṃ eko hīno, eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.
“Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakasaññā, ke ca purisapuggalaparopariyañāṇe! Ime kho, ānanda, cha puggalā santo saṃvijjamānā lokasmiṃ.
“Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti. Dutiyaṃ.