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本經與巴利語佛經《相應部》第46經、第54經等經文的內容相同。本篇經文是佛教中非常重要的一篇經文,本經的重點是佛陀闡釋佛教的四無量心與外道的四無量心在方法與結果上的不同之處。
本人比對巴利語佛經《相應部》第46經之後,特將本篇《雜阿含經》中的闕漏之處都在本篇譯文中給一併補上,使本篇的內容能更貼近並盡量還原如來的真實意,特此敘明。
佛陀非常鼓勵他的學生修習慈悲喜捨四無量心,而古印度佛陀時代的許多外道修行人也都熱衷於四無量心的修持,換言之,四無量心的修持並非佛教的專利,早在世尊成佛以前的古印度就已經有許多瑜珈士在修行慈愛瑜珈,甚至如基督、天主教也都信奉上帝或耶穌的博愛,在大乘佛教裡也主張大慈大悲或大愛,以上這些都或多或少是四無量心的一種展現,然而它們彼此間究竟有什麼不同?對此問題我曾請教過很多高僧大德,但沒有任何一個人的回答能令我滿意,直到閱讀本經,才赫然發現原來早在遠古佛陀時代就已經有人提出同樣的質疑,而佛陀在此也展現了遠優於其他宗教師的不共智慧,且讓我們一起以恭敬心來聆聽佛陀精采的開示。
選譯自《雜阿含經》第七四三篇
喬正一白話譯於西元二○○五年二月二十六日八關齋戒日
修訂於西元2022/5/30農曆五月初一布薩八關齋戒日
我是這樣聽說的:
有一次佛陀暫時住在釋迦族的黃枕村落中,當時有許多比丘一大清早穿好三衣,帶著缽,正準備進入村中乞食化緣,但由於出發的時間太早,他們在半路上經過一處外道修行人的道場,便打算先暫時在那裡等候托缽乞食的時間,於是他們走進外道的精舍,先與外道的出家人彼此相互問候,然後各自找位子坐在地上。
外道出家人便趁機問這群比丘:「我們曾聽過沙門瞿曇(外道對佛陀的稱呼)這樣教導他的學生:『如果不斷除五蓋煩惱心,慧力(五力的慧力)便羸弱,這就是修行的障礙,無法使人趣向涅槃。所以應保持正念,勤修四念處,使內心與慈愛相應,沒有怨恨、沒有嫉妒,也沒有瞋恚,令心廣大無量,將慈愛之念普及於四方、四維、上、下一切的世間。然後照同樣的方法去修習悲、喜、捨心。』
問題是,我們的導師也是這樣子教導我們,如此一來,沙門瞿曇所說的四無量心與我們導師所教的四無量心又有何差異呢?他們說的四無量心聽起來都一樣嘛,沙門瞿曇的教法似乎並沒有甚麼特殊優越之處啊?!」
比丘們一時間無法反駁這些外道出家人的質問,都感到非常困窘與丟臉,他們很不開心,祇好保持緘默,然後趕緊起身離開座位悻悻然離去。
這群比丘們進入村落乞食之後便折返精舍,他們置妥衣缽,洗好腳,便來到佛前頂禮佛足,然後退坐在一旁,並將剛才的經過一五一十都向世尊報告。
世尊聽後便說:「面對這些外道出家人所提出的質疑時,你們應該進一步去反問他們:『你們修習慈心的目的是什麼?修習悲、喜、捨心的目的又是什麼?修四無量心各自可以獲得什麼樣的殊勝果報?』
如果,你們在當時能提出這樣的反問,就會使這些外道出家人感到惶恐、慌亂不安、困窘,他們可能因答不出來便胡言亂語,或顧左右而言他,也可能會惱羞成怒因而詆毀、羞辱你們,又或者因無法辯駁只好低頭思索你們所提出的反問。
為什麼會發生這樣的情況?這是因為除了佛陀及其聖賢弟子以外,在這宇宙中我從未發現有哪一個天神、魔羅、梵天神、沙門或婆羅門、乃至一般凡人,能對我提出的這個反問做出圓滿正確的解答。
比丘以四念處為基礎,依『遠離』(離欲、惡不善法)、依無欲(離貪瞋癡)、依滅(止息渴愛)、向於捨(解脫),勤修慈愛觀,使心與慈愛相應,若此人當生無法解脫(證阿羅漢果),此人最高的成就便能達到色界最清淨的第四禪(淨居天);
比丘以四念處為基礎,依『遠離』、依『無欲』、依『滅』、向於『捨』,勤修悲憫觀,使心與悲憫相應,若此人當生無法解脫,此人最高的成就便能達無色界的空入處定;
比丘以四念處為基礎,依『遠離』、依『無欲』、依『滅』、向於『捨』,勤修喜心,若此人當生無法解脫,此人最高的成就便能達無色界的識入處定;
比丘以四念處為基礎,依『遠離』、依『無欲』、依『滅』、向於『捨』,勤修捨心,若此人當生無法解脫,此人最高的成就便能達無色界的無所有入處定。」
比丘們聽完佛陀的開示之後,都心生歡喜,並依法奉行。
原文
(七四三)如是我聞。一時。佛住釋氏黃枕邑。時。
眾多比丘晨朝著衣持缽。入黃枕邑乞食
時。眾多比丘作是念。今日太早。乞食時未
至。我等可過外道精舍。爾時。眾多比丘即
入外道精舍。與諸外道出家共相問訊慰勞
已。於一面坐。諸外道出家言。沙門瞿曇為諸
弟子說如是法。不斷五蓋惱心。慧力羸。為
障礙分。不趣涅槃。盡攝其心。住四念處。
心與慈俱。無怨無嫉。亦無瞋恚。廣大無量。
善修充滿。四方.四維.上.下一切世間。心與慈
俱。無怨無嫉。亦無瞋恚。廣大無量。善修習
充滿。如是修習。悲.喜.捨心俱亦如是說。我
等亦復為諸弟子作如是說。我等與彼沙
門瞿曇有何等異。所謂俱能說法。時。眾多
比丘聞諸外道出家所說。心不喜悅。默然不
呵。從座起去。入黃枕邑。乞食已。還精舍。舉
衣缽。洗足已。詣佛所。稽首禮足。退坐一
面。以彼外道出家所說廣白世尊。爾時。世
尊告諸比丘。如彼外道出家所說。汝等應
問。修習慈心。為何所勝。修習悲.喜.捨心。為
何所勝。如是問時。彼諸外道出家。心則駭
散。或說外異事。或瞋慢.毀呰.違背.不忍。或
默然萎熟。低頭失辯。思惟而住。所以者何。我
不見諸天.魔.梵.沙門.婆羅門.天.人眾中。聞
我所說隨順樂者。唯除如來及聲聞眾者。
比丘。心與慈俱多修習。於淨最勝。悲心修習
多修習。空入處最勝。喜心修習多修習。識入
處最勝。捨心修習多修習。無所有入處最勝
佛說此經已。諸比丘聞佛所說。歡喜奉行
巴利語經文
SN.46.54/(4) Mettāsahagatasuttaṃ
235. Ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ
nigamo. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā
pattacīvaramādāya haliddavasanaṃ piṇḍāya pavisiṃsu Atha kho tesaṃ bhikkhūnaṃ
etadahosi – “atippago kho tāva haliddavasane piṇḍāya carituṃ. Yaṃnūna mayaṃ
yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.
Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo
tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ
sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.
Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ–
“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti– ‘etha tumhe, bhikkhave,
pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā
tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya
sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena
averena abyāpajjena pharitvā viharatha. Karuṇāsahagatena cetasā ekaṃ disaṃ
pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti
uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena
cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā
viharatha. Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā
dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena
appamāṇena averena abyāpajjena pharitvā viharatha. Upekkhāsahagatena cetasā
ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ;
iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ
upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena
pharitvā viharathā’”ti.
“Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema– ‘etha tumhe, āvuso,
pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha …pe… karuṇāsahagatena
cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ
pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti
uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena
cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā
viharathā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ
samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ– dhammadesanāya vā dhammadesanaṃ,
anusāsaniyā vā anusāsanin”ti?
Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva
abhinandiṃsu nappaṭikkosiṃsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā
pakkamiṃsu– “bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti. Atha
kho te bhikkhū haliddavasane piṇḍāya caritvā pacchābhattaṃ
piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū
bhagavantaṃ etadavocuṃ –
“Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya
haliddavasane piṇḍāya pavisimha. Tesaṃ no, bhante, amhākaṃ etadahosi–
‘atippago kho tāva haliddavasane piṇḍāya carituṃ. Yaṃnūna mayaṃ yena
aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’”ti.
“Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo
tenupasaṅkamimha, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ
sammodimha. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha.
Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ–
“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti– ‘etha tumhe, bhikkhave,
pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha …pe… karuṇāsahagatena
cetasā muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā
viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho
tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā
vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’”ti.
“Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema– ‘etha tumhe, āvuso,
pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha …pe… karuṇāsahagatena
cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ
pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti
uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena
cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā
viharathā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ
samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ, dhammadesanāya vā dhammadesanaṃ,
anusāsaniyā vā anusāsanin”ti?
Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva
abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā
pakkamimha– ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’ti.
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā– ‘kathaṃ
bhāvitā panāvuso, mettācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā,
kiṃpariyosānā? Kathaṃ bhāvitā panāvuso, karuṇācetovimutti, kiṃgatikā hoti,
kiṃparamā, kiṃphalā, kiṃpariyosānā? Kathaṃ bhāvitā panāvuso,
muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
Kathaṃ bhāvitā panāvuso, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā,
kiṃphalā, kiṃpariyosānā’”ti? Evaṃ puṭṭhā, bhikkhave, aññatitthiyā
paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ
kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. “Nāhaṃ taṃ, bhikkhave,
passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya
sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra
tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā”.
“Kathaṃ bhāvitā ca, bhikkhave, mettācetovimutti, kiṃgatikā hoti, kiṃparamā,
kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu mettāsahagataṃ
satisambojjhaṅgaṃ bhāveti …pe… mettāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti
vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace
ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha
viharati. Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti,
appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca
paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati
‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī
tattha viharati. Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ
abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako ca tattha
viharati sato sampajāno, subhaṃ vā kho pana vimokkhaṃ upasampajja viharati.
Subhaparamāhaṃ, bhikkhave, mettācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno
uttarivimuttiṃ appaṭivijjhato.
“Kathaṃ bhāvitā ca, bhikkhave, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā,
kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu karuṇāsahagataṃ
satisambojjhaṅgaṃ bhāveti …pe… karuṇāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti
vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ So sace
ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha
viharati …pe… sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ
abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha
viharati sato sampajāno. Sabbaso vā pana rūpasaññānaṃ samatikkamā
paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti
ākāsānañcāyatanaṃ upasampajja viharati. Ākāsānañcāyatanaparamāhaṃ bhikkhave,
karuṇācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ
appaṭivijjhato.
“Kathaṃ bhāvitā ca, bhikkhave, muditācetovimutti, kiṃgatikā hoti, kiṃparamā,
kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu muditāsahagataṃ
satisambojjhaṅgaṃ bhāveti …pe… muditāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti
vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace
ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha
viharati …pe… sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ
abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha
viharati sato sampajāno. Sabbaso vā pana ākāsānañcāyatanaṃ samatikkamma
‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.
Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditācetovimuttiṃ vadāmi,
idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.
“Kathaṃ bhāvitā ca, bhikkhave, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā,
kiṃphalā, kiṃpariyosānā? Idha, bhikkhave, bhikkhu upekkhāsahagataṃ
satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ
vossaggapariṇāmiṃ …pe… upekkhāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti
vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So sace
ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha
viharati. Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti,
appaṭikūlasaññī tattha viharati. Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca
paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati
‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī
tattha viharati. Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ
abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha
viharati sato sampajāno. Sabbaso vā pana viññāṇañcāyatanaṃ samatikkamma
‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhācetovimuttiṃ vadāmi,
idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato”ti. Catutthaṃ.
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