佛陀在《增支部Anguttara Nikaya》的《聞隨行經Sotanugata Sutta》中對比丘們如是開示：

    一個在人間曾努力修持戒定慧的人，雖然他在當生無法解脫，但他的來生可能會有四種情況發生：

（一）  當他投生到天界後，他在前生所學過的法會自然浮現在他的心中，如此他將能快速地證悟涅槃。例如沙門天子（Samana-devaputta）是一位精進修行的比丘。當他在修禪定時被毒蛇咬死，但他不知道自己已經死了，當他出定睜開雙眼後，才發現自己已投生在天界的宮殿裡，於是他仍繼續修行。

當宮殿裡的天女看見他時，她們知道他的前生肯定是一位比丘，於是她們放了一面鏡子在他的面前，並且製造出一些聲響來引起他的注意。當他睜開雙眼看見鏡中自己的影像時，非常地失望，因為他不想當天神，只想證悟涅槃。於是，他立刻下降到人間來頂禮佛，並聽佛陀說法。佛陀為他教導有關四聖諦的法。當他聽完法之後，他證得了須陀洹果。

（二）  如果不能自己憶起前生聽過的法，他有可能會遇到有神通的比丘來到天界弘法，那時如果他聽法後將能快速證悟涅槃。

（三）  如果沒有機會聽聞有神通的比丘來天界說法，他還是有可能可以聽其他會說法的天神（Dhamma-kathika-deva）說法，這些天神如：常童形梵天（Sanavkumara Brahma）等。那時，他將能快速證悟涅槃。

（四）  如果連聽天神講說佛法的機會都沒有，他還是有可能會遇到跟他前世一起修行的朋友。這些朋友會提醒他：「哦，朋友，請回想我們前世在人間修行的佛法。」那時，他就有可能會憶起佛法。那時，他將能迅速地證悟涅槃。

Sadhu~ Sadhu~ Sadhu~善哉∼善哉∼善哉∼

    我個人非常喜歡這一篇經文，這篇經文對大家來說不啻是一項極大的福音與鼓勵，只要我們積極的去培育與累積「信」、「施」、「戒」、「聞」、「慧」的功德，就算今生不能解脫，也不用沮喪，未來在天界只要有機緣仍能憶起今生聽聞過的法，就必能快速的解脫。

    願以此譯介經文的微薄功德，成為我快速證悟涅槃的助緣。

    願以此譯介經文的微薄功德，讓我遠離惡知識、惡友、惡眷屬，常遇善知識、善友、善眷屬等圍繞、扶持、提攜、幫助。願我能常遇良師益友。

    願以此譯介經文的微薄功德，迴向給母親、先父、諸法友、一切龍天護法善神(尤其是毘沙門天王Kuvera Vessavaṇa)，願大家平安、健康、喜樂、富裕，速證解脫。

Sadhu~ Sadhu~ Sadhu~善哉∼善哉∼善哉∼

選譯自巴利《增支部Anguttara Nikaya》的《聞隨行經Sotanugata Sutta》

Sidney Tin Htut英譯

喬正一中譯於西元2015/12/25農曆十五日之八關齋戒日

    佛陀說：「比丘們，經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照等所生的具體明確的利益一共有四種，是哪四種呢？

    比丘們，一個從《修多羅》（Sutta：以散文為主的經典，又稱長行、略說。阿含經與律藏都包含在其中，後世專用來指經藏部份）、《祇夜》（Geyya）、《記說》（Veyyakarama）、《伽陀》（Gatha）、《自說》（Udana）、《本事》（Itivuttaka）、《本生》（Jataka）、《方廣》（Vedalla）、《未曾有》（Abbhutadhamma）等經典去學習教法的比丘，他經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照，如果萬一他因意外而往生，他將會投生在某一個特定的天界。

    在那裡，他將享有天界的幸福，那些他在人間學習過的經典都會很清楚、自然地浮現在他的心中。

    比丘們，也許這個天神回憶的速度會很慢，但只要他一想起前生聽聞過的法，他就會很快證得解脫。

    比丘們，這就是經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照等所生的第一個具體明確的利益。

    其次，比丘們，一個從《修多羅》（Sutta）、《祇夜》（Geyya）、《記說》（Veyyakarama）、《伽陀》（Gatha）、《自說》（Udana）、《本事》（Itivuttaka）、《本生》（Jataka）、《方廣》（Vedalla）、《未曾有》（Abbhutadhamma）等經典去學習教法的比丘，他經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照，如果萬一他因意外而往生，他將會投生在某一個特定的天界。

    在那裡，他將享有天界的幸福，但，那些他在人間曾學習過的經典並不會清楚、自然地浮現在他的心中。

    這時，可能會有某位大神通的比丘來到天界對眾神說法，當他聽聞這位有神通而到天界弘法的比丘說法時，這個忘記『法』的比丘會想到：『啊！這跟我以前在人間學過的法是一樣的。』

    這個比丘將能很快地證悟涅槃。

    比丘們，就如同一個打擊鼓樂的專家，在他的長途旅程中聽到了鼓聲，他  可能無法清楚的辨識出那個到底是不是從一個鼓的樂器所發出的聲音，但他可以肯定的是那是鼓聲。

    同樣的情形，一個從《修多羅》（Sutta）、《祇夜》（Geyya）、《記說》（Veyyakarama）、《伽陀》（Gatha）、《自說》（Udana）、《本事》（Itivuttaka）、《本生》（Jataka）、《方廣》（Vedalla）、《未曾有》（Abbhutadhamma）等經典去學習教法的比丘，他經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照，如果萬一他因意外而往生，他將會投生在某一個特定的天界。

    在那裡，他將享有天界的幸福，但，那些他在人間曾學習過的經典並不會清楚、自然地浮現在他的心中。

    但當他聽聞某位有神通而到天界弘法的比丘說法時，這個忘記『法』的比丘會想到：『啊！這跟我以前在人間學過的法是一樣的。』

    這個比丘將能很快地證悟涅槃。

    比丘們，這就是經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照等所生的第二個具體明確的利益。

    比丘們，還有第三種情形，那就是一個從《修多羅》（Sutta）、《祇夜》（Geyya）、《記說》（Veyyakarama）、《伽陀》（Gatha）、《自說》（Udana）、《本事》（Itivuttaka）、《本生》（Jataka）、《方廣》（Vedalla）、《未曾有》（Abbhutadhamma）等經典去學習教法的比丘，他經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照，如果萬一他因意外而往生，他將會投生在某一個特定的天界。

    在那裡，他將享有天界的幸福，但，那些他在人間曾學習過的經典並不會清楚、自然地浮現在他的心中；並且，也沒有其他有大神通的比丘到天界對眾神說法。

    但，他可能有機會聽聞到其他的天神（Dhamma-kathika-deva）對眾神說法，這個忘記『法』的比丘就會想到：『啊！這跟我以前在人間學過的法是一樣的。』

    這個比丘將能很快地證悟涅槃。

    比丘們，猶如一個專門吹海螺號角的樂手，在他的長途旅程中聽到了海螺號角的聲音，雖然他無法確定那到底是不是來自一個海螺號角所發出的聲音，但他可以確定的是那的確是海螺號角聲。

    同樣的情形，一個從《修多羅》（Sutta）、《祇夜》（Geyya）、《記說》（Veyyakarama）、《伽陀》（Gatha）、《自說》（Udana）、《本事》（Itivuttaka）、《本生》（Jataka）、《方廣》（Vedalla）、《未曾有》（Abbhutadhamma）等經典去學習教法的比丘，他經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照，如果萬一他因意外而往生，他將會投生在某一個特定的天界。

    在那裡，他將享有天界的幸福，但，那些他在人間曾學習過的經典並不會清楚、自然地浮現在他的心中。

    雖然沒有其他有神通的比丘到天界弘法，但他可能有機會聽聞到其他的天神（Dhamma-kathika-deva）對眾神說法，這個忘記『法』的比丘就會想到：『啊！這跟我以前在人間學過的法是一樣的。』

    這個比丘將能很快地證悟涅槃。

    比丘們，這就是經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照等所生的第三個具體明確的利益。

    最後，比丘們，一個從《修多羅》（Sutta）、《祇夜》（Geyya）、《記說》（Veyyakarama）、《伽陀》（Gatha）、《自說》（Udana）、《本事》（Itivuttaka）、《本生》（Jataka）、《方廣》（Vedalla）、《未曾有》（Abbhutadhamma）等經典去學習教法的比丘，他經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照，如果萬一他因意外而往生，他將會投生在某一個特定的天界。

    在那裡，他將享有天界的幸福，但，那些他在人間曾學習過的經典並不會清楚、自然地浮現在他的心中；並且，沒有其他有大神通的比丘到天界對眾神說法；也沒有其他的天神（Dhamma-kathika-deva）對眾神說法。

    但，會有其他的天神來到他的面前這麼提醒他：『朋友啊，你還記得你在前生修習過的聖法嗎？哦！朋友啊！請試著去回想吧！試著去想起來吧！』

    比丘們，就好比有兩個曾是青梅竹馬的朋友，後來在另一個特定的時空下又再度相逢，其中一個會對另一個說：『朋友啊！你可曾記得我們過去兒時的回憶？』

    另一個會回答：『朋友，我當然記得！我當然記得！』

    同樣的情形，比丘們，一個從《修多羅》（Sutta）、《祇夜》（Geyya）、《記說》（Veyyakarama）、《伽陀》（Gatha）、《自說》（Udana）、《本事》（Itivuttaka）、《本生》（Jataka）、《方廣》（Vedalla）、《未曾有》（Abbhutadhamma）等經典去學習教法的比丘，他經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照，如果萬一他因意外而往生，他將會投生在某一個特定的天界。

    在那裡，他將享有天界的幸福，但，那些他在人間曾學習過的經典並不會清楚、自然地浮現在他的心中。

    雖然沒有其他有神通的比丘到天界弘法，也沒有機會聽聞到其他的天神（Dhamma-kathika-deva）對眾神說法，但他可能會遇到前生一起修行的朋友這麼提醒他：「哦，朋友，請回想前生在人間所修行的佛法。」

    那時，這個忘記『法』的天神可能會回應：『朋友－我記起來了！朋友，我想起來了！』

    比丘們，雖然這個天神會很慢才想起他過去前生所學過的『法』，但他會很快的證悟解脫。

    比丘們，這就是經由聞法、背誦經典而不斷地實修、將法義牢記在心、以智慧去洞悉觀照等所生的第四個具體明確的利益。」

原文/

Bhikkhus, definite benefits accruing from what has been acquired by

hearing, what has been constantly practised by reciting, what has been borne in mind

and what has been penetratingly known by intellect are these four kinds.

What are the four ?

Bhikkhus, a bhikkhu in this Teaching has learnt the Teaching, namely Sutta,

Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and Vedella.

That bhikkhu has taken these in by hearing, constantly practised these by reciting,

borne in mind and penetratingly known by intellect. If that bhikkhu dies (by any

chance in forgetfulness), he will be reborn in a certain deva realm. There, in that

person who is endowed with wellbeing in that deva realm, those dhammas are clearly

manifest. Bhikkhus, arising of recollections may be slow in him, but he can realise the

truth quickly. Bhikkhus, this is the first of the (definite) benefits accruing from what

has been acquired by hearing, what has been constantly practised by reciting, what

has been borne in mind, and what has been penetratingly known by intellect.

Another kind, bhikkhus, is that a bhikkhu in this Teaching has learnt the

Teaching namely, Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka,

Abbhutadhamma and Vedella. That bhikkhu has taken in by hearing, constantly

practised by reciting, borne in mind and penetratingly known by intellect. If (by any

chance) that bhikkhu dies in forgetfulness, he will be reborn in a certain deva realm.

There, in that person who is endowed with wellbeing in that deva realm, those

dhammas are not clearly manifest. Then a bhikkhu of high attainments in psychic

power who has a well-practised mind expounds to the deva audience the Teachings

(of the Buddha), and it occurs to that (forgetting) person thus; ‘The noble practice of

the Teaching which I have practised before is the same as this dhamma (which this

bhikkhu is expounding).’ Bhikkhus, arising of recollection may be slow in him, but he

can realise the truth quickly.

Bhikkhus, if a drum expert hears a sound of a drum on his long journey, he

has no uncertainity in discerning whether it is the sound of a drum or not, but he can

decide with certainty that it is the sound of a drum. In the same instance, bhikkhus, a

bhikkhu has learnt Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka,

Abbhutadhamma and Vedella. That bhikkhu has taken in by hearing, constantly

practised by reciting, borne in mind and penetratingly known by intellect. If (by any

chance) that bhikkhu dies in forgetfulness, he will be reborn in a certain deva realm.

There, in that person who is endowed with wellbeing in that deva realm, those

dhammas are clearly manifest. Then a bhikkhu of high attainments in psychic power

who has a well-practised mind expounds to the deva audience the Teachings (of the

Buddha), and it occurs to that (forgetting) person thus; ‘The noble practice of the

Teaching which I have practised before is the same as this dhamma (which this

bhikkhu is expounding).’ Bhikkhus, arising of recollection may be slow in him, but he

can realise the truth quickly. Bhikkhus, this is the second of the (definite) benefits

accruing from what has been acquired by hearing, what has been constantly practised

by reciting, what has been borne in mind, and what has been penetratingly known by

intellect.

Another kind, bhikkhus, is that a bhikkhu in this Teaching has learnt the

Teaching namely, Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka,

Abbhutadhamma and Vedella. That bhikkhu has taken in by hearing, constantly

practised by reciting, borne in mind and penetratingly known by intellect. If (by any

chance) that bhikkhu dies in forgetfulness, he will be reborn in a certain deva realm.

There, in that person who is endowed with wellbeing in that deva realm, those

dhammas are not clearly manifest, and a bhikkhu of high attainments in psychic

power who has a well-practised mind does not expound to the deva audience the

Teachings (of the Buddha), but a deva expounds the Teachings to the deva audience,

and it occurs to that (forgetting) person thus; ‘The noble practice of the Teaching

which I have practised before is the same as this dhamma (which this bhikkhu is

expounding).’ Bhikkhus, arising of recollection may be slow in him, but he can realise

the truth quickly. Bhikkhus, if a conch-trumpet expert hears a sound of conch-trumpet

on his long journey, he has no uncertainity in discerning whether it is the sound of a

conch-trumpet or not, but he can decide with certainty that it is the sound of a conchtrumpet.

In the same instance, bhikkhus, a bhikkhu has learnt Sutta, Geyya,

Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and Vedella. That

bhikkhu has taken in by hearing, constantly practised by reciting, borne in mind and

penetratingly known by intellect. If (by any chance) that bhikkhu dies in

forgetfulness, he will be reborn in a certain deva realm. There, in that person who is

endowed with wellbeing in that deva realm, those dhammas are not clearly manifest;

and a bhikkhu of high attainments in psychic power who has a well-practised mind

does not expounds to the deva audience the Teachings, but a deva expounds the

Teachings to the deva audience; it occurs to that (forgetting) person thus; ‘The noble

practice of the Teaching which I have practised before is the same as this dhamma

(which this bhikkhu is expounding).’ Bhikkhus, arising of recollection may be slow in

him, but he can realise the truth quickly. Bhikkhus, this is the third of the (definite)

benefits accruing from what has been acquired by hearing, what has been constantly

practised by reciting, what has been borne in mind, and what has been penetratingly

known by intellect.

Another kind, bhikkhus, is that a bhikkhu in this Teaching has learnt the

Teaching namely, Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka,

Abbhutadhamma and Vedella. That bhikkhu has taken in by hearing, constantly

practised by reciting, borne in mind and penetratingly known by intellect. If (by any

chance) that bhikkhu dies in forgetfulness, he will be reborn in a certain deva realm.

There, in that person who is endowed with wellbeing in that deva realm, those

dhammas are not clearly manifest; and a bhikkhu of high attainments in psychic

power who has a well-practised mind, does not expound to the deva audience the

Teachings (of the Buddha), and a deva does not expound the Teachings to the deva

audience either; a deva who has been before him will remind him thus: “Friend deva,

remember the noble practice of the Teaching what we have practised before. Oh,

friend deva, you try to remember that! Oh, friend deva, you try to remember that.”

Then, that (forgetting) deva replies, “Friend deva, I remember! Friend deva, I

remember!” Bhikkhus, arising of recollection may be slow in him, but he can

realise the truth quickly.

Bhikkhus, two friend who have been playmates of childhood days in the dust

at a certain time and in a certain place meet again, one asks the other, “Friend, do you

remember this event in our childhood days?” and that friend says, “Friend, I do

remember! Friend, I do remember!” In the same way, bhikkhus, a bhikkhu has learnt

Sutta, Geyya, Veyyakarana, Gatha, Udana, Itivuttaka, Jataka, Abbhutadhamma and

Vedella. That bhikkhu has taken in by hearing, constantly practised by reciting, borne

in mind and penetratingly known by intellect. If (by any chance) that bhikkhu dies in

forgetfulness, he will be reborn in a certain deva realm. There, in that person who is

endowed with wellbeing in that deva realm, those dhammas are not clearly manifest;

and neither a bhikkhu of high attainments in psychic power who has a well-practised

mind nor a deva does not expound to the deva audience, but the deva who has been

before him will remind him thus: “Friend deva, remember the noble practice of the

Teaching what we have practised before. Oh, friend deva, you try to remember that.”

Then, that (forgetting) deva replies, “Friend deva, I remember! Friend deva, I

remember!”

Bhikkhus, arising of recollection may be slow in him, but he can realise the

truth quickly. Bhikkhus, two friends who have been playmates of childhood days in

the dust at a certain time and in a certain place meet again, one asks the other,

“Friend, do you remember this event in our childhood days?” “Friend, I do remember!

Friend, I do remember!”

Bhikkhus, arising of recollection may be slow in him, but he can realise the

truth quickly. Bhikkhus, this is the fourth of the (definite) benefits accruing from

what has been acquired by hearing, what has been constantly practised by reciting,

what has been borne in mind, and what has been penetratingly known by intellect are