T01n0049_求欲經

大正藏第 01 冊 No. 0049 求欲經

No. 49 [No. 26(87), No. 125(25.6)]

佛說求欲經

西晉沙門法炬譯

聞如是：

一時，婆伽婆在婆祇尸收摩林鼻量鹿野苑中。彼時尊者舍利弗告諸比丘：「諸賢！世間有四種人現可知。云何為四？此諸賢！或有人內有求欲，彼內有求欲，不知如真。此諸賢！或有人內有求欲，彼內有求欲，知如真。此諸賢！或有人內無求欲，彼內無求欲，不知如真。此諸賢！或有人，內無求欲，彼內無求欲，知如真。此諸賢！或彼一人，內有求欲，彼內有求欲，不知如真者，我說此人之人最弊惡。此諸賢！或有人內有求欲，彼內有求欲，知如真者，我說此人之人最勝。此諸賢！或有人內無求欲，彼內無求欲，不知如真者，我說此人之人最弊惡。此諸賢！或有人內無求欲，彼內無求欲，知如真者，我說此人之人最勝。」

彼時，有異比丘從座起，一向著衣，叉手向尊者舍利弗，白尊者舍利弗曰：「云何，尊者舍利弗！何因何緣，此前二種人俱有求欲、俱有著意，說一人弊惡、說一人最勝耶？復何因何緣，此後二種人，俱有無求欲、俱有無著，說一人弊惡、說一人最勝耶？」

「此諸賢！或有一人內有求欲，彼內有求欲，不知如真者，當知彼亦無樂行，亦無進行，亦無精進。彼住求欲，彼求欲意著命終。彼求欲意著命終已，亦不善終，亦不生善處。何以故？彼求欲著意終故。猶若，諸賢！有人，若在販肆，若在客作家，若持銅缽來，垢穢不凈。彼持來已，亦不隨時洗拭，亦不隨時拭，亦不隨時摩，但著塵土中，如是此銅缽，但增上受垢穢。如是，諸賢！或有一人內有求欲，彼內有求欲，不知如真；當知彼亦不樂行，亦不進行，亦不精進，彼但住求欲，彼內求著意命終。內求著意命終已，終亦不善，亦不生善處。何以故？彼內求著求欲命終故。

「此諸賢！或有人內求欲，彼內求欲，知如真；當知彼樂行精進，彼求欲止，彼無求欲意，不著命終。彼無求欲意，不著命終已，終亦善，所生處亦善。何以故？彼無求欲無著意故。猶若，諸賢！有人若販肆客作家，持銅缽來，垢穢不凈。彼持來已，隨時洗，隨時拭，隨時摩，不著塵土中，此銅缽於後時清凈白。如是，諸賢！或有人內有求欲，彼內求欲，知如真；當知彼樂行、進行、精進，彼求欲斷，無有求欲意，不著命終。彼無有求欲意，不著命終已，終亦善，亦生善處。何以故？彼無求欲，無著意命終故。

「此諸賢！或有人內無求欲，彼內無求欲，不知如真者；當知彼不能護眼耳意法。住彼不能護眼耳意法已，意有淫慾，彼雜欲雜求，著意命終。彼雜欲雜求，著意命終已，終亦不善，生亦不善。何以故？雜欲雜求，意著命終故。猶若，諸賢！有人若販肆客作家，持清凈銅缽來。持來已，亦不隨時洗，亦不隨時拭，亦不隨時摩，著塵土中，如是此銅缽，於後時垢穢不凈。如是，諸賢！或有人內無求欲，彼內無求欲，不知如真；當知彼不能護眼耳意法。彼不能護眼耳意法已，有淫慾意、雜欲意，雜欲雜求，著意命終。彼雜欲雜求，著意命終已，終亦不善，生亦不善。何以故？彼雜欲雜求，著意命終故。

「此諸賢！或有人內無求欲，彼內無求欲，知如真；當知彼能護眼耳意法

現代漢語譯本： 如是我聞： 一時，佛陀住在婆祇國的尸收摩林鹿野苑中。當時，尊者舍利弗告訴眾比丘：『諸位賢者！世間有四種人是顯而易見的。哪四種呢？諸位賢者！有的人內心有慾望，但他內心有慾望卻不瞭解真相。諸位賢者！有的人內心有慾望，他內心有慾望並且瞭解真相。諸位賢者！有的人內心沒有慾望，他內心沒有慾望卻不瞭解真相。諸位賢者！有的人內心沒有慾望，他內心沒有慾望並且瞭解真相。諸位賢者！如果一個人內心有慾望，他內心有慾望卻不瞭解真相，我說這個人是最惡劣的。諸位賢者！如果一個人內心有慾望，他內心有慾望並且瞭解真相，我說這個人是最殊勝的。諸位賢者！如果一個人內心沒有慾望，他內心沒有慾望卻不瞭解真相，我說這個人是最惡劣的。諸位賢者！如果一個人內心沒有慾望，他內心沒有慾望並且瞭解真相，我說這個人是最殊勝的。』 當時，有一位比丘從座位上站起來，整理好衣服，合掌向尊者舍利弗，對尊者舍利弗說：『尊者舍利弗！為什麼這兩種人都有慾望、都有執著，卻說一個人惡劣，一個人殊勝呢？又為什麼這兩種人都沒有慾望、都沒有執著，卻說一個人惡劣，一個人殊勝呢？』 『諸位賢者！如果一個人內心有慾望，他內心有慾望卻不瞭解真相，應當知道他既不樂於修行，也不努力前進，也沒有精進。他執著于慾望，帶著慾望執著而死去。他帶著慾望執著死去後，既不能善終，也不能往生善處。為什麼呢？因為他帶著慾望執著而死去。就像諸位賢者！有個人，如果在市場上，或者在客棧里，拿著一個銅缽來，上面沾滿了污垢。他拿來后，既不及時清洗，也不及時擦拭，也不及時打磨，只是放在塵土中，這樣這個銅缽只會更加沾染污垢。同樣，諸位賢者！如果一個人內心有慾望，他內心有慾望卻不瞭解真相；應當知道他既不樂於修行，也不努力前進，也沒有精進，他只是執著于慾望，帶著慾望執著而死去。他帶著慾望執著死去後，既不能善終，也不能往生善處。為什麼呢？因為他帶著慾望執著而死去。』 『諸位賢者！如果一個人內心有慾望，他內心有慾望並且瞭解真相；應當知道他樂於修行精進，他會停止慾望，他沒有慾望的執著，不會帶著執著死去。他沒有慾望的執著，不會帶著執著死去後，終將善終，所生之處也很好。為什麼呢？因為他沒有慾望的執著。就像諸位賢者！有個人，如果在市場上或者在客棧里，拿著一個銅缽來，上面沾滿了污垢。他拿來后，及時清洗，及時擦拭，及時打磨，不放在塵土中，這個銅缽之後就會變得清凈潔白。同樣，諸位賢者！如果一個人內心有慾望，他內心有慾望並且瞭解真相；應當知道他樂於修行、努力前進、精進，他會斷除慾望，沒有慾望的執著，不會帶著執著死去。他沒有慾望的執著，不會帶著執著死去後，終將善終，也會往生善處。為什麼呢？因為他沒有慾望，沒有執著而死去。』 『諸位賢者！如果一個人內心沒有慾望，他內心沒有慾望卻不瞭解真相；應當知道他不能守護眼、耳、意、法。他不能守護眼、耳、意、法后，心中就會產生淫慾，他會雜染慾望，帶著執著死去。他雜染慾望，帶著執著死去後，既不能善終，也不能往生善處。為什麼呢？因為他雜染慾望，帶著執著死去。就像諸位賢者！有個人，如果在市場上或者在客棧里，拿著一個乾淨的銅缽來。拿來后，既不及時清洗，也不及時擦拭，也不及時打磨，放在塵土中，這樣這個銅缽之後就會變得污垢不凈。同樣，諸位賢者！如果一個人內心沒有慾望，他內心沒有慾望卻不瞭解真相；應當知道他不能守護眼、耳、意、法。他不能守護眼、耳、意、法后，就會產生淫慾，雜染慾望，帶著執著死去。他雜染慾望，帶著執著死去後，既不能善終，也不能往生善處。為什麼呢？因為他雜染慾望，帶著執著死去。』 『諸位賢者！如果一個人內心沒有慾望，他內心沒有慾望並且瞭解真相；應當知道他能守護眼、耳、意、法。

English version: Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the Shishuma Forest in the land of Vashali. At that time, the venerable Shariputra addressed the monks, saying: 'Venerable ones! There are four kinds of people in the world that are readily known. What are the four? Venerable ones! There is a person who has desire within, and having desire within, does not know it as it truly is. Venerable ones! There is a person who has desire within, and having desire within, knows it as it truly is. Venerable ones! There is a person who has no desire within, and having no desire within, does not know it as it truly is. Venerable ones! There is a person who has no desire within, and having no desire within, knows it as it truly is. Venerable ones! If a person has desire within, and having desire within, does not know it as it truly is, I say that this person is the most wretched of people. Venerable ones! If a person has desire within, and having desire within, knows it as it truly is, I say that this person is the most excellent of people. Venerable ones! If a person has no desire within, and having no desire within, does not know it as it truly is, I say that this person is the most wretched of people. Venerable ones! If a person has no desire within, and having no desire within, knows it as it truly is, I say that this person is the most excellent of people.' At that time, a certain monk rose from his seat, arranged his robe, and with palms joined, addressed the venerable Shariputra, saying: 'Venerable Shariputra! What is the cause, what is the reason, that these first two kinds of people both have desire, both have attachment, yet one is said to be wretched and the other most excellent? And what is the cause, what is the reason, that these latter two kinds of people both have no desire, both have no attachment, yet one is said to be wretched and the other most excellent?' 'Venerable ones! If a person has desire within, and having desire within, does not know it as it truly is, know that he neither delights in practice, nor makes progress, nor exerts effort. He dwells in desire, and with desire and attachment, he dies. Having died with desire and attachment, he neither has a good end, nor is born in a good place. Why is that? Because he dies with desire and attachment. Just as, venerable ones! If a person, whether in a market or in a guest house, brings a copper bowl that is dirty and unclean. Having brought it, he neither washes it in time, nor wipes it in time, nor polishes it in time, but leaves it in the dust, so this copper bowl only increases in its dirtiness. Likewise, venerable ones! If a person has desire within, and having desire within, does not know it as it truly is; know that he neither delights in practice, nor makes progress, nor exerts effort, he only dwells in desire, and with desire and attachment, he dies. Having died with desire and attachment, he neither has a good end, nor is born in a good place. Why is that? Because he dies with desire and attachment.' 'Venerable ones! If a person has desire within, and having desire within, knows it as it truly is; know that he delights in practice and effort, he will cease desire, he has no attachment to desire, and does not die with attachment. Having no attachment to desire, and not dying with attachment, he will have a good end, and the place he is born will also be good. Why is that? Because he has no attachment to desire. Just as, venerable ones! If a person, whether in a market or in a guest house, brings a copper bowl that is dirty and unclean. Having brought it, he washes it in time, wipes it in time, polishes it in time, and does not leave it in the dust, this copper bowl will later become clean and white. Likewise, venerable ones! If a person has desire within, and having desire within, knows it as it truly is; know that he delights in practice, makes progress, and exerts effort, he will cut off desire, has no attachment to desire, and does not die with attachment. Having no attachment to desire, and not dying with attachment, he will have a good end, and will also be born in a good place. Why is that? Because he has no desire, and dies without attachment.' 'Venerable ones! If a person has no desire within, and having no desire within, does not know it as it truly is; know that he cannot guard his eyes, ears, mind, and the Dharma. Having not guarded his eyes, ears, mind, and the Dharma, his mind will have lustful desires, he will be mixed with desires and cravings, and die with attachment. Having died with mixed desires and cravings, and with attachment, he will neither have a good end, nor be born in a good place. Why is that? Because he dies with mixed desires and cravings, and with attachment. Just as, venerable ones! If a person, whether in a market or in a guest house, brings a clean copper bowl. Having brought it, he neither washes it in time, nor wipes it in time, nor polishes it in time, but leaves it in the dust, so this copper bowl will later become dirty and unclean. Likewise, venerable ones! If a person has no desire within, and having no desire within, does not know it as it truly is; know that he cannot guard his eyes, ears, mind, and the Dharma. Having not guarded his eyes, ears, mind, and the Dharma, he will have lustful desires, mixed desires, mixed cravings, and die with attachment. Having died with mixed desires and cravings, and with attachment, he will neither have a good end, nor be born in a good place. Why is that? Because he dies with mixed desires and cravings, and with attachment.' 'Venerable ones! If a person has no desire within, and having no desire within, knows it as it truly is; know that he can guard his eyes, ears, mind, and the Dharma.'

。彼護眼耳意法已，亦無慾意，無慾無求，意無著命終。彼無慾無求，無著意命終已，終亦善，生亦善。何以故？無求無慾，意無著命終故。猶若，諸賢！有人若販肆客作家，持清凈銅缽來。持來已，隨時洗，隨時拭，隨時摩，不著塵土中，如是此缽增上清凈白。如是，諸賢！彼人亦如是，內無求欲，彼內無求欲，知如真；當知彼能護眼耳意法。彼護眼耳意法已，無有淫慾，彼無雜欲求，無著意命終。彼無雜欲雜求，無著意命終已，終亦善，生亦善。何以故？彼無雜欲無雜求，無意著命終故。是為，諸賢！所因所緣，命此初二種人求欲著意，說一人弊惡、說一人最勝；是為所因所緣，此後二種人，內無求欲意無著，說一人弊惡、說一人最勝。」

彼時有異比丘從座起，一向著衣，叉手向尊者舍利弗，白尊者舍利弗曰：「云何，尊者舍利弗！名求欲？求欲者，何以故名為求欲？」

「諸賢！以求欲無量諸惡法，故名為求欲。此諸賢！或有人有求欲生，少有所犯不令他知，而有所犯。諸賢！可知是處，彼人所犯，他知此意恚。此諸賢！若彼恚已，欲有所行，但有不善。此諸賢！或有人少有求欲生，而有所犯，但私語他不在眾中，是彼所犯。諸賢！可知是處，彼人所犯眾中說，不在獨處在眾中說，彼意恚。此諸賢！彼意恚已，欲有所行，但有不善。此諸賢！或有人有所犯，欲語等已人，不語不等已人有所犯。諸賢！可知是處，謂彼人所犯語不等人，有所犯語不等人，是彼所犯，是意恚。此諸賢！彼意恚已，若欲有所行但有不善。此諸賢！或有人有求欲生：『我當坐世尊前，我當問世尊，為諸比丘說法；不令余比丘在世尊前，問世尊已，為諸比丘說法。』諸賢！可知是處，有餘比丘坐世尊前，問世尊已，能為諸比丘說法，是彼意恚。此諸賢！意恚已，欲有所行但有不善。

「此諸賢！或有人有求欲生：『若比丘所入處，令我在前行；不令余比丘，比丘所入處，在前行。』諸賢！可知是處，比丘所入處，異比丘在前行，是比丘所入處，異比丘在前行已，有異比丘在比丘前行，是意恚。此諸賢！彼意恚已，欲有所行但有不善。

「此諸賢！或有人求欲生：『此諸比丘入內已，最在前坐、在前受水、在前受摶食；不欲令余比丘，諸比丘入內已，前坐、前受水、前受摶食。』諸賢！可知是處，有異比丘，諸比丘入已，最在前坐、前受水、前受摶食。彼異比丘，諸比丘入已，在前坐、前受水、前受摶食，是彼意恚。彼意恚已，欲有所行但有不善。

「此諸賢！或有求欲生：『諸比丘食已，收攝缽器，令為居士說法勸進教授等，教授等令歡喜；不令余比丘，諸比丘食已收攝缽器，為居士說法勸進教授等，教授等令歡喜。』諸賢！可知是處，有餘比丘，諸比丘食已收攝缽器，至令歡喜。是彼余比丘，諸比丘食已收攝缽器，至令歡喜；彼意恚已，此諸賢！欲有所行但有不善。

「此諸賢！或有人有求欲生：『若居士入園，令我共居士談論論語，不令余比丘，居士入園，共居士談論論語。』諸賢！可知是處，有異比丘，居士入園已，共談論論語。是彼余比丘，居士入園已而共談論論語，是彼意恚。此諸賢！彼意恚已，彼欲有所行但有不善。

「此諸賢！或有人有求欲生：『令王大臣婆羅門居士，非是一人，悉令識我；不欲令余比丘，王大臣婆羅門居士非是一人