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本經與巴利聖典《相應部》第35篇第127經的《婆羅墮若經》(《Bhāradvājasuttaṃ》)內容完全相同。本經是敘述被佛譽為天供第一的賓頭盧尊者為古印度的優填延那王解說如何正確消除情慾及性慾的方法。
古印度的優填延那王發現僧團中有諸多非常年輕的比丘,這些正值青春年華、血氣方剛的年輕比丘都很嚴謹持守梵行的離欲生活,但從他們的臉上卻一點都看不出壓抑難過或欲求不滿的樣子。不但如此,這些年輕的比丘有很多是以童子之身出家,根本未嚐過禁果滋味,但他們卻一點都沒有表現出身心不調或躁鬱難安的醜態,反而在行、住、坐、臥等四大行止上都呈現出莊嚴安詳、平靜喜樂的聖者威儀。
優填延那王非常不解,也很好奇,他很懷疑這些年輕比丘既未嚐過男女之歡,又怎麼能夠安於出家離欲的生活?其實,優填延那王誤會大了,重點並不在年輕比丘的年紀如何,也不在於他們是否有過性愛經驗,重點在於他們的修行方法是否正確。
賓頭顱尊者為國王解釋,這些年輕比丘之所以能堅守梵行,是因為他們有正見、正念、正思惟、...乃至奉行八正道所致。賓頭顱尊者逐一解說:如果性慾較淺的比丘,可將異性看作是自己的姊妹、女兒或母親;如果還不行,就修持不淨觀;再不行,就以正智、正念守護六根門。
孔夫子說:「食、色,性也。」也就說,對世間凡夫俗子而言,飲食男女是很正常的事。但是複雜紊亂的性愛關係,便是煩惱與痛苦產生的淵藪。面對不適宜的對象,例如有夫之婦或有婦之夫、有固定女友的男子或有固定男友的女子、尚受監護的未成年男女…等等,一旦與之發生性愛關係,依佛法來說,便是自掘墳墓與地獄,有無窮無盡的後患。
其實,說穿了,情慾的產生都是緣自於「胡思亂想」,又稱「想入非非」或「顛倒妄想」,統稱之「無明」。本經是藉由以神通聞名的賓頭盧尊者與優填王之間的對話,指出消除情慾的方法就是矯正「顛倒妄想」,以「正見」、「正思惟」、及「正念」為前導,輔以「正業」、「正語」、「正命」及「正定」,達到「正志」(消除情慾)的目標。
選譯自《雜阿含經》第一一六五篇
喬正一白話譯於西元2009/佛曆2553/8/29
修訂於西元2022/5/8農曆四月初八布薩八關齋戒日
我是這樣聽聞的:
有一次,賓頭盧尊者暫時住在古印度拘睒彌國裡的瞿師羅園林內。當時,婆蹉國的國王優陀延那前來參訪賓頭盧尊者,當他們彼此互相問候過,便各自就坐。
優陀延那王問賓頭盧尊者:「尊者,我有一些問題想要請教您,不知您是否有空,可以為我解惑?」
賓頭盧尊者回答:「陛下!請儘管提問,我一定知無不言。」
優陀延那王問道:「究竟是什麼原因,能使一位剛出家的年輕比丘,在佛法與戒律中,保持平靜與喜樂,六根歡喜愉悅,容貌氣色清新純淨,膚色鮮白,樂於寧靜而不躁動,盡其一生都遠離情慾,修持梵行,純然清淨聖潔?」
賓頭盧尊者回答:「如佛所說及所知所見,佛陀是這樣子教導比丘們的:『比丘們!如果你們遇到比你們年長很多的異性,你們可以把他們當作是自己的母親一般;如果是遇見年紀相仿的異性,不妨將對方看做是自己的親姊妹;若遇見年幼的異性,可以把對方當作是自己的女兒。如此,你們便能在佛法與戒律中,保持平靜與喜樂,六根歡喜愉悅,容貌氣色清新純淨,膚色鮮白,樂於寧靜而不躁動,盡其一生都遠離情慾,修持梵行,純然清淨聖潔。』」
優陀延那王又問:「可是,這些方法對那些情慾很重的人可能沒什麼效果,因為這些人可能一開始還可以安分守己,保持份際,不逾矩。但壓抑一段時間以後,可能就會按耐不住隱藏在內心深處的情慾之火、瞋恚之火、及愚癡之火,且被這三毒之火熊熊燒燃,荼毒心靈,飽受煎熬。所以,不知佛陀是否有教導更進一步的方法?」
賓頭盧尊者說:「有的!佛陀對比丘們說過:『如果以上的方法沒有效,你們不妨可以練習不淨觀,從此身的腳底至頭頂,觀察骨幹被肉所塗,覆以薄皮,各種不淨污穢之物充滿其中;周遍觀察,髮、毛、爪、齒、塵垢、流唌、皮、肉、白骨、筋、脈、心、肝、肺、脾、腎、腸、肚、生藏、熟藏、胞、淚、汗、涕、沫、肪、脂、髓、痰、膿、血、腦、汁、屎、溺。』」
優陀延那王繼續問道:「可是一般凡夫的心都心猿意馬,就像野猴或野馬一般難以掌控,且飄忽不定,變化快速,若修不淨觀,恐怕一下子又想到對方的美色與優點了,所以不知是否還有更具體有效的方法?」
賓頭盧尊者說:「有的,如果不淨觀修不成,佛陀曾對比丘們說過:『你們應當以正智、正念好好守護六根門,善加控制己心。一旦美色當前時,就遠離她,捨離她,不去看對方美麗姣好的容顏,也不去看對方婀娜多姿的身材,以免滋生貪欲。如果不能善加控制收斂眼根,那麼世間的貪欲、情愛、情慾、性慾、及種種邪惡的不善法便會趁隙而入腐蝕侵襲內心,煩惱便就此緣生。所以你們應當好好的保護眼根,莫令其生起貪愛。其他如耳聽聲、鼻嗅香、舌嚐味、身接觸、意想法等等,都是一樣的道理。』」
這時,優陀延那王非常滿意賓頭盧尊者的回答,讚道:「善哉啊!善哉!說的真是太好了!賓頭盧尊者!我就是這樣子,有時候因為我無法守護己身,不能護持諸根律儀,無法保持正智正念,所以一旦我進入宮中,面對後宮佳麗嬪妃,美女如雲,內心便緣生出非常強烈的情慾與性慾,貪欲與愚癡之火熊熊燒燃;就算我獨自一人身處辦公室或書房內,三毒之火仍不斷啃噬煎熬我心,更何況是在宮中!但有時我善護己身,善加控制收斂諸根,保持正智正念,就算我走入宮中,貪欲、瞋恚、愚癡都不會生起,也不會燃燒我心。我於內宮中,情慾與性慾之火尚不能燒身,亦不能燒心,更何況是我獨處時?!因此,基於這一番體驗,我深信一位剛出家的年輕比丘,在佛法與戒律中
能保持平靜與喜樂,六根歡喜愉悅,容貌氣色清新純淨,膚色鮮白,樂於寧靜而不躁動,盡其一生遠離情慾,修持梵行,純然清淨聖潔。」
優陀延那王在聞法之後內心充滿法喜,他向尊者告別後便離去。
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巴利語經文
SN.35.127/(4). Bhāradvājasuttaṃ
127. Ekaṃ samayaṃ āyasmā piṇḍolabhāradvājo kosambiyaṃ viharati ghositārāme.
Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā
āyasmatā piṇḍolabhāradvājena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ
vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā udeno āyasmantaṃ
piṇḍolabhāradvājaṃ etadavoca – “ko nu kho, bho bhāradvāja, hetu ko paccayo
yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena
vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ
caranti, addhānañca āpādentī”ti? “Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā
jānatā passatā arahatā sammāsambuddhena– ‘etha tumhe, bhikkhave, mātumattīsu
mātucittaṃ upaṭṭhapetha, bhaginimattīsu bhaginicittaṃ upaṭṭhapetha,
dhītumattīsu dhītucittaṃ upaṭṭhapethā’ti. Ayaṃ kho, mahārāja, hetu, ayaṃ
paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā
paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ
brahmacariyaṃ caranti, addhānañca āpādentī”ti.
“Lolaṃ kho, bho bhāradvāja, cittaṃ. Appekadā mātumattīsupi lobhadhammā
uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi
lobhadhammā uppajjanti. Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca
paccayo yenime daharā bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti?
“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā
sammāsambuddhena– ‘etha tumhe, bhikkhave, imameva kāyaṃ uddhaṃ pādatalā adho
kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhatha–
atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ
vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ
karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā
lasikā muttan’ti. Ayampi kho, mahārāja, hetu, ayaṃ paccayo yenime daharā
bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti. “Ye te, bho bhāradvāja,
bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṃ taṃ sukaraṃ
hoti. Ye ca kho te bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā
abhāvitacittā abhāvitapaññā, tesaṃ taṃ dukkaraṃ hoti. Appekadā, bho
bhāradvāja, asubhato manasi karissāmīti subhatova āgacchati. Atthi nu kho,
bho bhāradvāja añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū
kāḷakesā …pe… addhānañca āpādentī”ti?
“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā
sammāsambuddhena– ‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha.
Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā
pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha
cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā …pe…
ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā…
manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā
pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha Rakkhatha
manindriyaṃ; manindriye saṃvaraṃ āpajjathā’ti. Ayampi kho, mahārāja, hetu
ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena
samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ
parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti.
“Acchariyaṃ, bho bhāradvāja; abbhutaṃ, bho bhāradvāja! Yāva subhāsitaṃ cidaṃ,
bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena.
Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū
kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino
kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca
āpādentīti. Ahampi kho, bho bhāradvāja, yasmiṃ samaye arakkhiteneva kāyena,
arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi
indriyehi antepuraṃ pavisāmi, ativiya maṃ tasmiṃ samaye lobhadhammā
parisahanti. Yasmiñca khvāhaṃ, bho bhāradvāja, samaye rakkhiteneva kāyena,
rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā saṃvutehi
indriyehi antepuraṃ pavisāmi, na maṃ tathā tasmiṃ samaye lobhadhammā
parisahanti. Abhikkantaṃ, bho bhāradvāja; abhikkantaṃ, bho bhāradvāja!
Seyyathāpi bho bhāradvāja, nikkujjitaṃ vā ukkujjeyya paṭicchannaṃ vā
vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya,
cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā bhāradvājena anekapariyāyena
dhammo pakāsito. Esāhaṃ, bho bhāradvāja, taṃ bhagavantaṃ saraṇaṃ gacchāmi,
dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ bhāradvājo dhāretu
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Catutthaṃ.
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