T01n0046_阿那律八唸經

大正藏第 01 冊 No. 0046 阿那律八唸經

No. 46 [No. 26(74), No. 125(42.6)]

佛說阿那律八唸經

後漢西域三藏支曜譯

聞如是：

一時，佛在誓牧山求師樹下。賢者阿那律，在彼禪空澤中坐思惟言：「道法少欲，多欲非道；道法知足，無厭非道；道法隱處，樂眾非道；道法精進，懈怠非道；道法制心，放蕩非道；道法定意，多念非道；道法智慧，愚闇非道。」

佛以聖心逆知其意，譬如力士屈申臂頃飛到其前，贊言：「善哉善哉！阿那律！汝所念者為大士念。聽吾語汝大士八念，善思行之。當學四禪撿意觀法而無中止，必獲大利，不失所愿。何謂四禪？惟棄欲惡不善之法，意以歡喜，為一禪行。以舍惡念專心守一，不用歡喜，為二禪行。歡喜以止，惟如法觀覺見苦樂，為三禪行。又棄苦樂，憂喜悉斷而住清凈，為四禪行。已學如是，而後惟行八大人念。四禪為撿意法，快見於行，得利愿疾，不復中止。又少欲者，其義譬如王有邊臣，主諸椷簏滿中彩衣，而汝自樂著粗弊者，少欲知足，隱處精進，制心定意，智慧舍家，不以戲慢，無有差跌，必安隱人，至泥洹門。是八大人念，惟四禪撿意觀法，其義譬如王有邊臣，監主廚宰和調五味，而汝自樂乞食，趣得救身不以快心。其義譬如王有遊觀樓閣，而汝自樂山澤樹間燕處精進，無慾於世。其義譬如王有邊臣，主諸良藥及酪酥醍醐石蜜，而汝自樂有疾以服，小便趣得除惱。以行八念，思惟四禪，精進不虧，心無差跌，必自安隱至泥洹門。」

佛說是已，即還誓牧告諸弟子：「道當少欲，無得多欲；道當知足，無畜遺余；道當隱處，無樂眾會；道當精進，無得懈怠；道當制心，無得放逸；道當定意，無得亂念；道當智慧，無得愚闇。

「比丘當少欲者快，謂身自少欲，不使眾人知我少欲，義當從是。

「比丘知足，謂應器法衣床臥病藥，得食足止，不畜遺余，義當從是。

「比丘隱處，謂避人間，不入眾會，遠居山澤巖石樹間。如有四輩，若王大臣來從問道，為說清凈欲令疾去。譬如貧人負豪姓債，為主所牽抴，欲離不樂潛隱遠遁，義當從是。

「比丘精進，謂斷非法，勤行經道未常懈惓，上中后夜經行坐臥，常覺寤意念凈以除五蓋，義當從是。

「比丘制心，棄欲惡法，坐意惟觀，以斷苦樂，得四禪行，義當從是。

「比丘定意，謂常一心，觀身觀意觀法，不為猗行，攝念就道舍癡惱想，義當從是。

「比丘智慧，謂知四諦：苦、習、盡、道。何謂苦諦？生苦、老苦、病苦、死苦、憂悲惱苦、恩愛別苦、怨憎會苦、所欲不得苦、合五盛陰苦。生苦者，謂人隨行所墮，受胞成生，已出形現，根入受長。老者，謂人根熟形變，發白齒落、筋緩皮皺、僂步拄杖。病者，謂人罪行所致，癰疽瘡膿癇癲長病，亦百餘種。死者，謂人命逝形壞，溫消氣絕魂神離逝。是皆為苦。何謂習諦？謂淫心樂喜而生恩愛，志在貪慾，令復有漏，眾行滋盛以著自縛。所謂愛者，眼愛色、耳愛聲、鼻愛香、舌愛味、身愛細滑、心愛所欲；但觀其常樂在望，安以為利，呼言是我有，以著自縛，從是故色痛想行識五陰愛盛，見常貪樂，謂是我有，以著自縛

現代漢語譯本 這是大正藏第01冊的第0046號經文，名為《阿那律八唸經》。 此經由後漢時期的西域三藏支曜翻譯。 經文開頭說：『我聽聞是這樣的：』 一時，佛陀在誓牧山的求師樹下。賢者阿那律在附近的禪定之處靜坐思索：『佛法教導少欲，多欲不是正道；佛法教導知足，不知足不是正道；佛法教導隱居，樂於聚眾不是正道；佛法教導精進，懈怠不是正道；佛法教導控制心念，放縱心念不是正道；佛法教導專注，雜念紛飛不是正道；佛法教導智慧，愚昧無知不是正道。』 佛陀以其聖心洞察了阿那律的想法，如同力士屈伸手臂般迅速來到他面前，讚歎道：『善哉善哉！阿那律！你所思念的是大士的念頭。聽我說，我將告訴你大士的八種念頭，你要好好思考並實踐它們。應當學習四禪，檢視自己的心意，觀察佛法，不要停止，必定能獲得大利益，不會失去所愿。』 『什麼是四禪呢？首先，捨棄慾望、邪惡和不善之法，心中充滿歡喜，這是初禪的修行。然後，捨棄惡念，專心守一，不再有歡喜，這是二禪的修行。當歡喜止息后，只是如實觀察，覺知苦樂，這是三禪的修行。最後，捨棄苦樂，憂愁和喜悅都斷絕，安住于清凈，這是四禪的修行。』 『學習了這些之後，再修行八種大人之念。四禪是檢視心意的方法，能快速見效，獲得利益，實現願望，不會停止。』 『少欲的意義，就像國王有邊境的臣子，掌管裝滿華麗衣物的箱子，而你卻喜歡穿著粗陋的衣服。少欲知足，隱居精進，控制心念，專注，擁有智慧，捨棄世俗的家，不以戲慢的態度對待修行，沒有差錯，必定能安穩地到達涅槃之門。這就是八種大人之念。』 『四禪是檢視心意的方法，就像國王有邊境的臣子，負責管理廚師調和五味，而你卻喜歡乞食，只求維持生命，不追求口腹之快。』 『就像國王有遊玩的樓閣，而你卻喜歡在山林樹間安靜修行，對世俗沒有慾望。』 『就像國王有邊境的臣子，掌管各種良藥、乳酪、酥油、醍醐和石蜜，而你卻喜歡在生病時服用，只求消除病痛。』 『通過修行八念，思考四禪，精進不懈，心無差錯，必定能安穩地到達涅槃之門。』 佛陀說完這些，就回到誓牧山，告訴弟子們：『修行應當少欲，不要多欲；修行應當知足，不要積蓄剩餘；修行應當隱居，不要樂於聚會；修行應當精進，不要懈怠；修行應當控制心念，不要放縱；修行應當專注，不要雜念紛飛；修行應當擁有智慧，不要愚昧無知。』 『比丘應當少欲，這是快樂的，指的是自己少欲，不讓別人知道自己少欲，意義應當從這裡理解。』 『比丘知足，指的是對於應得的缽、法衣、床鋪、臥具和醫藥，得到食物就滿足，不積蓄剩餘，意義應當從這裡理解。』 『比丘隱居，指的是避開人群，不進入聚會，遠離居住在山林巖石樹間。如果有國王或大臣來請教佛法，就為他們講解清凈的佛法，希望他們儘快離開。就像貧窮的人欠了富人的債，被債主牽制，想要離開卻不能，只能潛藏逃遁，意義應當從這裡理解。』 『比丘精進，指的是斷除非法，勤奮修行佛道，從不懈怠，早中晚都經行坐臥，保持清醒的意念，清除五蓋，意義應當從這裡理解。』 『比丘控制心念，指的是捨棄慾望和邪惡之法，靜坐觀想，斷除苦樂，獲得四禪的修行，意義應當從這裡理解。』 『比丘專注，指的是保持一心，觀察身體、心念和佛法，不被慾望所牽引，收攝心念，走向正道，捨棄癡迷和煩惱，意義應當從這裡理解。』 『比丘擁有智慧，指的是瞭解四諦：苦、集、滅、道。什麼是苦諦？生苦、老苦、病苦、死苦、憂悲惱苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦。生苦，指的是人隨著業力墮入輪迴，受胎成形，出生后形體顯現，六根開始感受成長。老苦，指的是人的六根成熟，形體衰變，頭髮變白，牙齒脫落，筋骨鬆弛，面板皺紋，彎腰駝背，拄著枴杖走路。病苦，指的是人因罪業所致，生出癰疽、瘡膿、癲癇等各種疾病，甚至有上百種。死苦，指的是人的生命逝去，形體壞滅，體溫消失，氣息斷絕，靈魂離去。這些都是苦。什麼是集諦？指的是淫慾之心產生喜悅和愛戀，執著于貪慾，導致輪迴，各種行為滋長，從而自我束縛。所謂的愛，指的是眼睛愛看美色，耳朵愛聽美聲，鼻子愛聞香氣，舌頭愛嘗美味，身體愛觸細滑，心愛所欲；只是看到它們常常帶來快樂，就認為它們是好的，說『這是我的』，從而自我束縛。因此，色、受、想、行、識五陰的愛慾滋長，看到它們就貪戀，認為『這是我的』，從而自我束縛。

English version This is Sutra No. 0046 from Volume 01 of the Taisho Tripitaka, titled 'Anuruddha's Eight Thoughts Sutra'. This sutra was translated by the Tripiṭaka master Zhi Yao from the Western Regions during the Later Han Dynasty. The sutra begins with: 'Thus have I heard:' At one time, the Buddha was at the foot of the Nyagrodha tree on Mount Shemu. The venerable Anuruddha was sitting in meditation nearby, contemplating: 'The Dharma teaches few desires, many desires are not the path; the Dharma teaches contentment, insatiability is not the path; the Dharma teaches seclusion, enjoying crowds is not the path; the Dharma teaches diligence, laziness is not the path; the Dharma teaches controlling the mind, indulgence is not the path; the Dharma teaches concentration, scattered thoughts are not the path; the Dharma teaches wisdom, ignorance is not the path.' The Buddha, with his sacred mind, perceived Anuruddha's thoughts. Like a strong man stretching and bending his arm, he quickly appeared before him and praised him, saying: 'Excellent, excellent, Anuruddha! What you are contemplating are the thoughts of a great being. Listen to me, I will tell you the eight thoughts of a great being. You should contemplate them well and practice them. You should learn the four dhyanas, examine your mind, observe the Dharma without ceasing, and you will surely obtain great benefit and not lose your aspirations.' 'What are the four dhyanas? First, abandoning desires, evil, and unwholesome dharmas, with joy in the mind, this is the practice of the first dhyana. Then, abandoning evil thoughts, focusing the mind on one point, without joy, this is the practice of the second dhyana. When joy ceases, only observing reality, perceiving suffering and joy, this is the practice of the third dhyana. Finally, abandoning suffering and joy, all sorrow and joy are cut off, abiding in purity, this is the practice of the fourth dhyana.' 'Having learned these, then practice the eight thoughts of a great being. The four dhyanas are the method for examining the mind, which can quickly show results, obtain benefits, fulfill aspirations, and will not cease.' 'The meaning of few desires is like a king having a border minister who manages chests full of colorful clothes, while you prefer to wear coarse clothes. Few desires, contentment, seclusion, diligence, controlling the mind, concentration, wisdom, abandoning the worldly home, not treating practice with a playful attitude, without error, you will surely reach the gate of Nirvana in peace. These are the eight thoughts of a great being.' 'The four dhyanas are the method for examining the mind, like a king having a border minister who manages the cooks and prepares the five flavors, while you prefer to beg for food, only seeking to sustain life, not pursuing the pleasure of the palate.' 'Like a king having pavilions for sightseeing, while you prefer to practice quietly in the mountains and forests, without desire for the world.' 'Like a king having a border minister who manages various medicines, milk, butter, ghee, and rock candy, while you prefer to take medicine only when you are sick, seeking only to relieve pain.' 'By practicing the eight thoughts, contemplating the four dhyanas, being diligent without fail, and with no error in mind, you will surely reach the gate of Nirvana in peace.' After the Buddha finished speaking, he returned to Mount Shemu and told his disciples: 'Practice should be with few desires, not many desires; practice should be with contentment, not accumulating leftovers; practice should be in seclusion, not enjoying gatherings; practice should be with diligence, not laziness; practice should be with controlling the mind, not indulgence; practice should be with concentration, not scattered thoughts; practice should be with wisdom, not ignorance.' 'A bhikkhu should have few desires, this is happiness, referring to oneself having few desires, not letting others know that one has few desires, the meaning should be understood from here.' 'A bhikkhu should be content, referring to the bowl, robe, bed, bedding, and medicine that one should have, being satisfied with the food one receives, not accumulating leftovers, the meaning should be understood from here.' 'A bhikkhu should be secluded, referring to avoiding crowds, not entering gatherings, living far away in the mountains, rocks, and trees. If a king or minister comes to ask about the Dharma, explain the pure Dharma to them, hoping they will leave quickly. Like a poor person owing a debt to a wealthy person, being controlled by the creditor, wanting to leave but unable to, only able to hide and flee, the meaning should be understood from here.' 'A bhikkhu should be diligent, referring to cutting off unwholesome dharmas, diligently practicing the Buddha's path, never being lazy, walking, sitting, and lying down in the morning, noon, and night, maintaining a clear mind, removing the five hindrances, the meaning should be understood from here.' 'A bhikkhu should control the mind, referring to abandoning desires and evil dharmas, sitting in meditation, observing, cutting off suffering and joy, obtaining the practice of the four dhyanas, the meaning should be understood from here.' 'A bhikkhu should be concentrated, referring to maintaining one-pointedness of mind, observing the body, mind, and Dharma, not being led by desires, gathering the mind, walking the path, abandoning delusion and affliction, the meaning should be understood from here.' 'A bhikkhu should have wisdom, referring to understanding the Four Noble Truths: suffering, origin, cessation, and path. What is the truth of suffering? The suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow, grief, and distress, the suffering of separation from loved ones, the suffering of encountering those one dislikes, the suffering of not getting what one desires, and the suffering of the five aggregates. The suffering of birth refers to a person falling into the cycle of rebirth according to their karma, taking form in the womb, and after birth, the body appears, and the six senses begin to feel and grow. The suffering of old age refers to a person's senses maturing, the body decaying, hair turning white, teeth falling out, muscles loosening, skin wrinkling, bending over, and walking with a cane. The suffering of sickness refers to a person's sins causing various diseases, such as boils, sores, epilepsy, and other chronic illnesses, even hundreds of them. The suffering of death refers to a person's life ending, the body decaying, body temperature disappearing, breath ceasing, and the soul departing. These are all suffering. What is the truth of origin? It refers to the mind of lust generating joy and love, clinging to desire, leading to rebirth, various actions growing, thus binding oneself. The so-called love refers to the eyes loving beautiful sights, the ears loving beautiful sounds, the nose loving fragrances, the tongue loving delicious tastes, the body loving smooth textures, and the mind loving what it desires; only seeing that they often bring pleasure, one thinks they are good, saying 'this is mine,' thus binding oneself. Therefore, the love of the five aggregates of form, feeling, perception, mental formations, and consciousness grows, seeing them, one clings to them, thinking 'this is mine,' thus binding oneself.

。所謂色者，精神所受地氣、水氣、火氣、風氣，變化為形；以所愛著，令眼識色、耳識聲、鼻識香、舌識味、身識細滑、意識法著，信為習諦。何謂盡諦？不受不入，愛盡無餘，縛著已解，如慧見者，不復有一切故。世間人無所見，五陰所著；計數已盡，愛縛都解，已從慧見非常、苦、空、非身故斷，是為盡諦。何謂道諦？謂八直道，正見、正思、正言、正行、正治、正命、正志、正定。何謂正見？正見有二：有俗、有道。知有仁義，知有父母，知有沙門梵志，知有得道真人，知有今世後世，知有善惡罪福，從此到彼以行為證，是為世間正見。已解四諦：苦、習、盡、道，已得慧見，空凈非身，是為道正見。正思亦有二：思學問、思和敬、思誡慎、思無害，是為世間正思；思出處、思忍默、思滅愛盡著，是為道正思。正言亦有二：不兩舌、不惡罵、不妄言、不綺語，是為世間正言；離口四過，講誦道語，心不造為，盡無復余，是為道正言。正行亦有二：身行善、口言善、心念善，是為世間正行；身口精進，心念空凈，消蕩滅著，是為道正行。正治亦有二：不殺盜淫，不自貢高，修德自守，是為世間正治；離身三惡，除斷苦習，滅愛求度，是為道正治。正命亦有二：求財以道不貪茍得，不詐紿心於人，是為世間正命；以離邪業，舍世占候，不犯道禁，是為道正命。正志亦有二：不嫉妒、不恚怒、不事邪，是為世間正志；離心三惡，行四意端，清凈無為，是為道正志。正定亦有二：性體淳調，守善安固，心不邪曲，是為世間正定；得四意志，惟空、無想、不願，見泥洹源，是為道正定，是為道諦。比丘舍家棄捐恩愛，安靜思道無所戀慕，意不隨欲凈無掛礙，是為道法，義當從是。」

賢者阿那律聞佛說經，開導其意受行三月，漏盡意解，得三治以為證已，自覺得羅漢，便說偈言：

「夫欲而無厭，　　樂眾以放意， 是行以致苦，　　修惡多所著。 少欲知道行，　　知慚不自見， 是法墮清凈，　　遠惡致度世。 道意不貪生，　　亦無樂死別， 吾以如空定，　　諸苦得待時。 從佛受教命，　　守行棄欲惡， 所身患已舍，　　得利就無為。 自致至三治，　　已拔恩愛根， 當於維沙聚，　　竹園般泥洹