T01n0047_離睡經

大正藏第 01 冊 No. 0047 離睡經

No. 47 [No. 26(83)]

佛說離睡經

西晉月氏國三藏竺法護譯

聞如是：

一時，婆伽婆在婆祇尸牧摩鼻量鹿野苑中。彼時，尊者大目乾連在摩竭善知識村。彼尊者大目乾連，獨在靜處經行而睡，世尊知尊者大目乾連獨在靜處經行而睡。彼時世尊知尊者大目乾連獨在靜處經行睡已，即如其像三昧正受，以三昧意，猶若力士屈申臂頃，世尊亦如是，在婆祇尸牧摩鼻量鹿野苑中忽然不現，至摩竭善知識村，在尊者大目乾連前。彼時世尊從三昧起，告尊者大目乾連曰：「汝目乾連！汝目乾連！汝欲睡？」「唯然。世尊！」「為何以念而欲睡耶？莫行想，莫分別想，莫多分別，如是睡當離。汝若睡不離者，汝，目乾連！如所聞法，如所誦法，廣當誦習，如是睡當離。若不離者，汝，目乾連！如所聞法，如所誦法，當廣為他說，如是睡當離。若不離者，汝，目乾連！如所誦法，如所聞法，意當念當行，如是睡當離。若不離者，汝，目乾連！當以冷水洗眼及洗身支節，如是睡當離。若不離者，汝，目乾連！當以兩手相挑兩耳，如是睡當離。若不離者，汝，目乾連！當起出講堂，四方視及觀星宿，如是睡當離。若不離者，汝，目乾連！當在空處仿佯行，當護諸根，意念諸施，后當具想，如是睡當離。若不離者，汝，目乾連！當還離仿佯，舉尼師壇敷著床上，結跏趺坐，如是睡當離。若不離者，汝，目乾連！當還入講堂，四疊敷郁多羅僧著床上，舉僧伽梨著頭前，右脅著床上，足足相累，當作明想，當無亂意，常作起想思惟住。

「汝，目乾連！莫樂床、莫樂右脅眠、莫樂睡、莫樂世間恭敬以為味。何以故？目乾連！我不說近一切法，我亦不說不近一切法。云何，目乾連！我說不近一切法？汝，目乾連！我說不親近白衣。目乾連！若親近白衣住者，但有論俱不與誦俱，因彼論便有諛諂憍慢，因有憍慢便有嫉妒，因嫉妒不知息。汝，目乾連！若有不息已，三昧便遠離，是為，目乾連！我說此不親近法。云何，目乾連！我說親近法？目乾連！當至靜處草蓐為床，默然不言，遠離諸惡、離人眾，常當坐思惟。是為，目乾連！我說親近法。

「目乾連！若入村乞食，當莫求利報，當莫求恭敬。汝，目乾連！息利報恭敬意已，當入村乞食。汝，目乾連！入村乞食，當莫以想入他家。何以故？目乾連！居士家多有俗緣。若比丘入居士家不共言，彼比丘便作是念：『誰有向此居士護說我，而令居士不共我言？』便有恚心，有恚已便有貢高，因有貢高便有不息。目乾連！有不息意已，便遠離三昧。汝，目乾連！若說法時當莫見勝負，當作不勝意。若作勝意便有多論，因多論便有貢高，因貢高便有嫉妒，因嫉妒便有不息。目乾連！不息已，我說遠離三昧。汝，目乾連！若說法時當作有益，當決定說，當莫非他說，當如師子吼論。如是，目乾連！當如是學。」

於是尊者大目乾連從坐起，一面著衣，叉手向世尊，白世尊曰：「唯世尊！云何比丘，至竟盡、至竟無垢、至竟行梵行？」

「此目乾連！若比丘所有病痛，若苦若樂若不苦不樂，當觀彼痛是無常住，當觀是敗壞，當觀是無染，當觀是盡，當觀是正，當觀是止住處，當如是觀彼痛

現代漢語譯本：

《離睡經》

如是我聞：

一時，佛陀在婆祇尸牧摩鼻量鹿野苑。當時，尊者大目犍連在摩竭善知識村。尊者大目犍連獨自在靜處經行時睡著了，世尊知道尊者大目犍連獨自在靜處經行時睡著了。世尊知道尊者大目犍連獨自在靜處經行睡著后，立即像入定一樣，以三昧意，如同力士屈伸手臂一樣，世尊也像這樣，在婆祇尸牧摩鼻量鹿野苑忽然消失，到了摩竭善知識村，在尊者大目犍連面前。這時，世尊從三昧中起身，告訴尊者大目犍連說：『目犍連，目犍連！你想要睡覺嗎？』『是的，世尊！』『為什麼會因為想念而想睡覺呢？不要去想，不要分別想，不要多分別，這樣睡眠就會離開你。如果你睡眠沒有離開，目犍連！對於你所聽聞的法，你所誦讀的法，應當廣泛地誦習，這樣睡眠就會離開你。如果還沒有離開，目犍連！對於你所聽聞的法，你所誦讀的法，應當廣泛地為他人宣說，這樣睡眠就會離開你。如果還沒有離開，目犍連！對於你所誦讀的法，你所聽聞的法，應當用心念誦和實踐，這樣睡眠就會離開你。如果還沒有離開，目犍連！應當用冷水洗眼睛和身體的各個部位，這樣睡眠就會離開你。如果還沒有離開，目犍連！應當用兩手互相挑動兩耳，這樣睡眠就會離開你。如果還沒有離開，目犍連！應當起身走出講堂，向四方觀看，並觀察星宿，這樣睡眠就會離開你。如果還沒有離開，目犍連！應當在空曠的地方來回走動，應當守護諸根，意念佈施，然後應當具足觀想，這樣睡眠就會離開你。如果還沒有離開，目犍連！應當回到住處，放下尼師壇鋪在床上，結跏趺坐，這樣睡眠就會離開你。如果還沒有離開，目犍連！應當回到講堂，將四層郁多羅僧鋪在床上，把僧伽梨放在頭前，右脅著床，雙腳交疊，應當作光明想，應當沒有散亂的意念，常常作起身想並思惟。』

『目犍連！不要貪戀床，不要貪戀右脅而臥，不要貪戀睡眠，不要貪戀世間的恭敬作為滋味。為什麼呢？目犍連！我不是說要親近一切法，我也不是說不親近一切法。怎麼樣，目犍連！我說不親近一切法呢？目犍連！我說不要親近白衣。目犍連！如果親近白衣而住，只會談論而不會一起誦經，因為那些談論就會有諂媚和驕慢，因為有驕慢就會有嫉妒，因為嫉妒就不能止息。目犍連！如果不能止息，三昧就會遠離，這就是，目犍連！我說不親近法。怎麼樣，目犍連！我說親近法呢？目犍連！應當到安靜的地方，以草為床，默然不語，遠離諸惡、遠離人群，常常應當坐著思惟。這就是，目犍連！我說親近法。

『目犍連！如果入村乞食，不要追求利益回報，不要追求恭敬。目犍連！止息追求利益回報和恭敬的心后，應當入村乞食。目犍連！入村乞食，不要帶著想法進入他人家中。為什麼呢？目犍連！居士家多有俗事。如果比丘進入居士家不與他們交談，那個比丘就會這樣想：『是誰向這個居士說了我的壞話，而讓居士不與我交談？』就會有嗔恨心，有了嗔恨心就會有貢高，因為有貢高就會不能止息。目犍連！有了不能止息的心，就會遠離三昧。目犍連！如果說法時不要想著勝負，應當作不勝想。如果作勝想就會有很多爭論，因為有很多爭論就會有貢高，因為有貢高就會有嫉妒，因為有嫉妒就會不能止息。目犍連！不能止息，我說就會遠離三昧。目犍連！如果說法時應當作有益想，應當決定地說，不要說別人的壞話，應當像獅子吼一樣論說。這樣，目犍連！應當這樣學習。』

於是尊者大目犍連從座位上起身，整理好衣服，合掌向世尊，對世尊說：『世尊！什麼樣的比丘，才能究竟圓滿，究竟無垢，究竟行梵行呢？』

『目犍連！如果比丘所有病痛，無論是苦、樂還是不苦不樂，應當觀察那些痛苦是無常的，應當觀察是會敗壞的，應當觀察是無染的，應當觀察是會盡的，應當觀察是正確的，應當觀察是止住之處，應當這樣觀察那些痛苦。』

English version:

The Sutra on Leaving Sleep

Thus have I heard:

At one time, the Buddha was in the Deer Park of Bhagishimoksha in the land of Vagi. At that time, the Venerable Mahamoggallana was in the village of Magadha, a place of good teachers. The Venerable Mahamoggallana was alone in a quiet place, walking and fell asleep. The World Honored One knew that the Venerable Mahamoggallana was alone in a quiet place, walking and fell asleep. When the World Honored One knew that the Venerable Mahamoggallana was alone in a quiet place and had fallen asleep while walking, he immediately entered samadhi, and with the power of samadhi, as quickly as a strong man could bend and stretch his arm, the World Honored One also, in the Deer Park of Bhagishimoksha in the land of Vagi, suddenly disappeared and arrived at the village of Magadha, a place of good teachers, in front of the Venerable Mahamoggallana. At that time, the World Honored One arose from samadhi and said to the Venerable Mahamoggallana, 'Mahamoggallana! Mahamoggallana! Do you want to sleep?' 'Yes, World Honored One!' 'Why do you want to sleep because of your thoughts? Do not think, do not discriminate, do not over-discriminate, and thus sleep will leave you. If sleep does not leave you, Mahamoggallana! The Dharma you have heard, the Dharma you have recited, you should widely recite and practice, and thus sleep will leave you. If it does not leave you, Mahamoggallana! The Dharma you have heard, the Dharma you have recited, you should widely explain to others, and thus sleep will leave you. If it does not leave you, Mahamoggallana! The Dharma you have recited, the Dharma you have heard, you should mindfully recite and practice, and thus sleep will leave you. If it does not leave you, Mahamoggallana! You should wash your eyes and limbs with cold water, and thus sleep will leave you. If it does not leave you, Mahamoggallana! You should rub your ears with your hands, and thus sleep will leave you. If it does not leave you, Mahamoggallana! You should get up and leave the lecture hall, look in all directions and observe the stars, and thus sleep will leave you. If it does not leave you, Mahamoggallana! You should walk back and forth in an open space, guard your senses, contemplate giving, and then contemplate fully, and thus sleep will leave you. If it does not leave you, Mahamoggallana! You should return from walking, place your sitting cloth on the bed, sit in the lotus position, and thus sleep will leave you. If it does not leave you, Mahamoggallana! You should return to the lecture hall, place four layers of the Uttarasanga on the bed, place the Sanghati in front of your head, lie on your right side, place your feet together, contemplate light, have no scattered thoughts, and always contemplate getting up and dwell in that thought.'

'Mahamoggallana! Do not be attached to the bed, do not be attached to sleeping on your right side, do not be attached to sleep, do not be attached to worldly respect as a flavor. Why is that? Mahamoggallana! I do not say to be close to all dharmas, nor do I say not to be close to all dharmas. How is it, Mahamoggallana! That I say not to be close to all dharmas? Mahamoggallana! I say do not be close to lay people. Mahamoggallana! If you live close to lay people, you will only have discussions and not recite together. Because of those discussions, there will be flattery and arrogance. Because of arrogance, there will be jealousy. Because of jealousy, there will be no cessation. Mahamoggallana! If there is no cessation, samadhi will be far away. This is, Mahamoggallana! What I say is not to be close to dharmas. How is it, Mahamoggallana! That I say to be close to dharmas? Mahamoggallana! You should go to a quiet place, use grass as a bed, be silent, stay away from all evil, stay away from crowds, and always sit and contemplate. This is, Mahamoggallana! What I say is to be close to dharmas.

'Mahamoggallana! If you go into a village to beg for food, do not seek profit or respect. Mahamoggallana! After ceasing the desire for profit and respect, you should go into the village to beg for food. Mahamoggallana! When you go into a village to beg for food, do not enter other people's homes with thoughts. Why is that? Mahamoggallana! Lay people's homes have many worldly affairs. If a bhikkhu enters a lay person's home and does not speak with them, that bhikkhu will think, 'Who has spoken ill of me to this lay person, causing them not to speak with me?' Then there will be anger. With anger, there will be pride. Because of pride, there will be no cessation. Mahamoggallana! With a mind that cannot cease, samadhi will be far away. Mahamoggallana! When you teach the Dharma, do not think of winning or losing, but think of not winning. If you think of winning, there will be many arguments. Because of many arguments, there will be pride. Because of pride, there will be jealousy. Because of jealousy, there will be no cessation. Mahamoggallana! With no cessation, I say samadhi will be far away. Mahamoggallana! When you teach the Dharma, you should think of benefiting others, you should speak decisively, do not speak ill of others, and speak like a lion's roar. Thus, Mahamoggallana! You should learn in this way.'

Then the Venerable Mahamoggallana rose from his seat, arranged his robe, and with his palms together, said to the World Honored One, 'World Honored One! What kind of bhikkhu can reach the ultimate end, reach the ultimate purity, and reach the ultimate practice of the Brahma-faring?'

'Mahamoggallana! If a bhikkhu has any pain, whether it is pleasant, unpleasant, or neither pleasant nor unpleasant, you should observe that pain as impermanent, you should observe that it will decay, you should observe that it is without defilement, you should observe that it will cease, you should observe that it is correct, you should observe that it is a place of dwelling, and you should observe that pain in this way.'

。當觀彼痛無常住，當觀是敗壞，當觀是無染，當觀是盡，當觀是止，當觀是止住；便不著此世間，不著已便不恐怖，不恐怖已舍有餘般涅槃，生便盡，梵行已成，所作已辦，名色已有知如真。是為，目乾連比丘！至竟盡、至竟無垢、至竟梵行、至竟行梵行。」

佛如是說。尊者目乾連聞世尊所說，歡喜而樂

現代漢語譯本：當觀察到痛苦是無常的，當觀察到它是會敗壞的，當觀察到它是無染的，當觀察到它是會止息的，當觀察到它是寂靜的，當觀察到它是止住的；這樣就不會執著于這個世間，不執著就不會感到恐懼，不恐懼就會捨棄有餘的涅槃，生命就會終結，梵行已經成就，該做的已經完成，名色（身心）的真相已經如實知曉。這就是，目犍連比丘！達到究竟的止息，達到究竟的無垢，達到究竟的梵行，達到究竟的修行梵行。」 佛陀這樣說道。尊者目犍連聽聞世尊所說，歡喜而樂。

English version: When one observes that suffering is impermanent, when one observes that it is subject to decay, when one observes that it is without defilement, when one observes that it will cease, when one observes that it is tranquil, when one observes that it is at rest; then one will not be attached to this world, and without attachment, one will not be afraid, and without fear, one will relinquish the remaining part of Nirvana, life will come to an end, the holy life will have been accomplished, what needed to be done will have been done, and the truth of name and form (mind and body) will have been known as it truly is. This is, O Moggallana, the monk! Reaching the ultimate cessation, reaching the ultimate purity, reaching the ultimate holy life, reaching the ultimate practice of the holy life.』 Thus spoke the Buddha. Venerable Moggallana, having heard what the Blessed One had said, was delighted and rejoiced.

。

現代漢語譯本：佛說離睡經

English version: The Buddha Speaks of the Sutra on Leaving Sleep