T01n0075_佛為黃竹園老婆羅門說學經

大正藏第 01 冊 No. 0075 佛為黃竹園老婆羅門說學經

No. 75 [No. 26(157)]

佛為黃竹園老婆羅門說學經

失譯人名今附宋錄

聞如是：

一時，婆伽婆在鞞蘭若黃竹園。彼時，鞞蘭若婆羅門，年老耆宿命趣後世，生年百二十，手執杖，中食後行，彷徉而行至世尊所。到已，共世尊面相慰勞。世尊面相慰勞已，柱杖世尊前立，鞞蘭若卻住一面已，白世尊曰：「此瞿曇！我聞沙門瞿曇年幼、學亦初，謂有大沙門婆羅門，彼來到亦不隨時恭敬，亦不從坐起而不請坐。此瞿曇！我不然可汝。」

「此婆羅門！我亦不見天及世間魔梵、沙門婆羅門、眾天及人，令如來恭敬從坐起而請者。此婆羅門！謂如來若恭敬從坐起者，彼人頭破為七分」

「此沙門瞿曇！但懈怠慢！」

「此婆羅門！有方便我可有慢，不如汝所說。此婆羅門！有色之味、聲之味、香之味、細滑之味，是如來已盡、已知，斷除根本，當來恐怖不復生法。此婆羅門！有是方便，令我有慢，不如汝所說。」

「沙門瞿曇！無有恐怖。」

「此婆羅門！復有方便，令我無有恐怖，不如汝所說。謂婆羅門！諸有色恐怖、聲恐怖、香恐怖、味恐怖、細滑恐怖，彼，如來已盡、已知，斷除根本，當來恐怖不復生。此婆羅門！有是方便，令我無有恐怖，不如汝所說。」

「此沙門瞿曇！不復入胎。」

「此婆羅門！有方便令我不入胎，不如汝所說。此婆羅門！諸有沙門婆羅門，當還於有、入于胎，我已盡、已知，斷除根本，當來恐怖不復生，我說不入胎。此婆羅門！如來、無所著、等正覺，不復還入有于胎，已盡、已知，斷除根本，當來恐怖不復生，我不入胎。此婆羅門！有是方便，令我不入胎，不如汝所說。複次，婆羅門！我者於世，皆有愚癡、樂於愚癡、為愚癡所纏裹，我初分別法，我于眾生最在前說。猶若，婆羅門！有雞，產或十或二十卵，以時隨時在上伏，以時隨時伏，以時隨時轉側。謂彼雞有所行，彼在卵中，以嘴以足破卵已，安隱自出，是彼初之行。如是，婆羅門！為愚癡所纏裹、以愚癡為陰覆。我初分別法，我于眾生最上說。此婆羅門！手抱草至道場樹下，到已於道場樹下以草敷之，依敷尼師壇結加趺坐，要不破坐至成有漏盡。此婆羅門！我不壞坐至有漏盡。此婆羅門！于淫解脫，于諸惡不善法得解脫，自覺自行得愛喜，于初禪正受住。此婆羅門！我于彼時得初思惟，見法安樂，住有樂行，不失安隱住乘于涅槃。此婆羅門！息自覺自行，內有信樂，意應一心，無覺無行，得定歡喜，於二禪正受住。此婆羅門！于彼時得二思惟，見法安樂，住樂行，不失安隱住乘于涅槃。此婆羅門！愛喜無染，作于護，意念等知，身得安樂，謂聖所觀所護念安樂住，於三禪正受住。此婆羅門！我于彼時得三思惟，見法安樂，住樂行，不失安樂住乘于涅槃。此婆羅門！止樂止苦，棄前歡喜愛滅，無苦無樂護意清凈，於四禪正受住。此婆羅門！我于彼時得四思惟，見法安樂，住樂行，不失安樂住乘于涅槃。此婆羅門！以此三昧意清凈白無有結，除諸結，柔濡行，常住不變異，念宿命智為證，以自御意

現代漢語譯本： 這是我聽到的： 一時，佛陀住在毗蘭若的黃竹園。當時，毗蘭若的一位婆羅門，年老體衰，即將去世，享年一百二十歲。他拄著枴杖，在午飯後散步，徘徊著來到世尊所在的地方。到達后，他與世尊互相問候。世尊問候完畢，他拄著枴杖站在世尊面前，毗蘭若婆羅門退到一旁，對世尊說：『這位瞿曇！我聽說沙門瞿曇年輕，學識尚淺，認為那些年長的沙門婆羅門來到這裡，你也不會及時恭敬，也不會起身讓座。這位瞿曇！我對此不以為然。』 『這位婆羅門！我也沒有見到天界、世間、魔界、梵天、沙門、婆羅門、眾天以及人類，有誰值得如來恭敬起身讓座的。這位婆羅門！如果如來恭敬起身讓座，那人的頭會裂成七份。』 『這位沙門瞿曇！你只是懈怠傲慢！』 『這位婆羅門！我有理由可以傲慢，但不是像你所說的那樣。這位婆羅門！對於色、聲、香、味、觸的體驗，如來已經完全瞭解，斷除了它們的根源，未來不會再產生恐懼。這位婆羅門！我有這樣的理由可以傲慢，但不是像你所說的那樣。』 『沙門瞿曇！你沒有恐懼。』 『這位婆羅門！我還有理由讓我沒有恐懼，但不是像你所說的那樣。婆羅門！那些關於色、聲、香、味、觸的恐懼，如來已經完全瞭解，斷除了它們的根源，未來不會再產生恐懼。這位婆羅門！我有這樣的理由讓我沒有恐懼，但不是像你所說的那樣。』 『這位沙門瞿曇！你不會再入胎。』 『這位婆羅門！我有理由讓我不再入胎，但不是像你所說的那樣。婆羅門！那些沙門婆羅門，還會回到輪迴，還會入胎，我已經完全瞭解，斷除了它們的根源，未來不會再產生恐懼，所以我說不再入胎。這位婆羅門！如來，無所執著，正等正覺，不會再回到輪迴入胎，已經完全瞭解，斷除了它們的根源，未來不會再產生恐懼，所以我不再入胎。這位婆羅門！我有這樣的理由讓我不再入胎，但不是像你所說的那樣。此外，婆羅門！世間的人們，都愚癡，喜歡愚癡，被愚癡所束縛。我最初分別法，我在眾生中第一個宣說。就像，婆羅門！有隻雞，產下十個或二十個卵，它會按時孵化，按時翻動。當小雞成熟時，它們會用嘴和腳啄破蛋殼，安全地出來，這是它們最初的行動。同樣，婆羅門！我被愚癡所束縛，被愚癡所覆蓋。我最初分別法，我在眾生中第一個宣說。這位婆羅門！我手捧著草來到菩提樹下，在菩提樹下鋪上草，坐在草墊上結跏趺坐，發誓不破此坐，直到漏盡。這位婆羅門！我不破此坐，直到漏盡。這位婆羅門！我從淫慾中解脫，從一切惡不善法中解脫，自覺自證，獲得喜悅，安住在初禪中。這位婆羅門！我那時獲得初禪的思惟，見到法的安樂，安住在安樂的修行中，不失安穩，乘著涅槃。這位婆羅門！我止息自覺自證，內心有信樂，意念專注，無覺無觀，獲得禪定喜悅，安住在二禪中。這位婆羅門！我那時獲得二禪的思惟，見到法的安樂，安住在安樂的修行中，不失安穩，乘著涅槃。這位婆羅門！我捨棄喜悅，保持平靜，意念清明，身體感到安樂，這是聖者所觀察和守護的安樂，安住在三禪中。這位婆羅門！我那時獲得三禪的思惟，見到法的安樂，安住在安樂的修行中，不失安穩，乘著涅槃。這位婆羅門！我止息樂和苦，捨棄之前的喜悅和憂愁，無苦無樂，保持意念清凈，安住在四禪中。這位婆羅門！我那時獲得四禪的思惟，見到法的安樂，安住在安樂的修行中，不失安穩，乘著涅槃。這位婆羅門！我以這種三昧，意念清凈，沒有煩惱，去除了一切煩惱，變得柔和，常住不變，以宿命智為證，以自己的意念控制自己。』

English version: Thus have I heard: At one time, the Buddha was dwelling in the Yellow Bamboo Grove in Veranja. At that time, a Brahmin of Veranja, old and advanced in years, nearing the end of his life, one hundred and twenty years old, holding a staff, after his midday meal, walked about, wandering until he reached the place where the Blessed One was. Having arrived, he exchanged greetings with the Blessed One. After the greetings were exchanged, he stood before the Blessed One, leaning on his staff, and the Brahmin of Veranja stood to one side and said to the Blessed One: 'This Gotama! I have heard that the ascetic Gotama is young and his learning is also new, and that when great ascetics and Brahmins come here, you do not show them timely respect, nor do you rise from your seat to offer them a seat. This Gotama! I do not approve of you.' 'This Brahmin! I do not see in the heavens, in the world, in the realm of Mara, in the realm of Brahma, among ascetics, Brahmins, gods, or humans, anyone whom the Tathagata should respect by rising from his seat to offer a seat. This Brahmin! If the Tathagata were to respect someone by rising from his seat, that person's head would split into seven pieces.' 'This ascetic Gotama! You are just lazy and arrogant!' 'This Brahmin! There is a reason for my arrogance, but not as you say. This Brahmin! The tastes of form, sound, smell, taste, and touch, the Tathagata has completely understood, has eradicated their roots, and the fear of their future arising no longer exists. This Brahmin! There is a reason for my arrogance, but not as you say.' 'Ascetic Gotama! You have no fear.' 'This Brahmin! There is another reason why I have no fear, but not as you say. Brahmin! The fears of form, sound, smell, taste, and touch, the Tathagata has completely understood, has eradicated their roots, and the fear of their future arising no longer exists. This Brahmin! There is a reason why I have no fear, but not as you say.' 'This ascetic Gotama! You will not be reborn.' 'This Brahmin! There is a reason why I will not be reborn, but not as you say. Brahmin! Those ascetics and Brahmins who will return to existence and be reborn, I have completely understood, have eradicated their roots, and the fear of their future arising no longer exists, so I say I will not be reborn. This Brahmin! The Tathagata, without attachment, fully enlightened, will not return to existence and be reborn, having completely understood, having eradicated their roots, and the fear of their future arising no longer exists, so I will not be reborn. This Brahmin! There is a reason why I will not be reborn, but not as you say. Furthermore, Brahmin! The people of the world are all ignorant, delight in ignorance, and are bound by ignorance. I first distinguished the Dharma, and I was the first to proclaim it among beings. Just as, Brahmin! a hen lays ten or twenty eggs, and she sits on them at the right time, turns them at the right time. When the chicks are ready, they break the shells with their beaks and feet and come out safely, this is their first action. Similarly, Brahmin! I was bound by ignorance, covered by ignorance. I first distinguished the Dharma, and I was the first to proclaim it among beings. This Brahmin! I took grass in my hand and went to the Bodhi tree, and having arrived at the Bodhi tree, I spread the grass, sat on the grass mat in the lotus position, and vowed not to break this sitting until the exhaustion of all outflows. This Brahmin! I did not break this sitting until the exhaustion of all outflows. This Brahmin! I was liberated from lust, liberated from all evil and unwholesome states, and having realized it myself, I attained joy and dwelt in the first jhana. This Brahmin! At that time, I attained the first contemplation, saw the joy of the Dharma, dwelt in the practice of joy, did not lose peace, and rode on to Nirvana. This Brahmin! I ceased self-realization, had inner faith, my mind was focused, without thought or reflection, I attained the joy of concentration, and dwelt in the second jhana. This Brahmin! At that time, I attained the second contemplation, saw the joy of the Dharma, dwelt in the practice of joy, did not lose peace, and rode on to Nirvana. This Brahmin! I abandoned joy, maintained equanimity, my mind was clear, my body felt joy, this is the joy observed and protected by the noble ones, and I dwelt in the third jhana. This Brahmin! At that time, I attained the third contemplation, saw the joy of the Dharma, dwelt in the practice of joy, did not lose peace, and rode on to Nirvana. This Brahmin! I ceased joy and suffering, abandoned previous joy and sorrow, without suffering or joy, maintained a pure mind, and dwelt in the fourth jhana. This Brahmin! At that time, I attained the fourth contemplation, saw the joy of the Dharma, dwelt in the practice of joy, did not lose peace, and rode on to Nirvana. This Brahmin! With this samadhi, my mind was pure, without defilements, having removed all defilements, I became gentle, remained constant and unchanging, with the knowledge of past lives as proof, and controlled myself with my own mind.'

。此婆羅門！有行有說，念無量宿所受，若一生二生百生千生，若一劫半劫無量諸劫，彼彼眾生字是姓是，作性如是，食如是，苦樂如是，命長短，此間終生彼間，彼間終生此間，在此間字是姓是，食如是食，命如是長短。此婆羅門！我于彼時于夜半得初聖明，本無放逸行，今為定行，謂無智滅、智得生，闇冥除、明得生，無明盡、明得成，謂念宿命明智為證。此婆羅門！以三昧意清凈白無有結，除諸結，柔濡行，常住無變異，得天眼智為證，以自御意。此婆羅門！我以天眼見清凈出過於人，眾生生者終者，有好有惡，有妙有丑，生善處惡處，隨眾生所作行，我知如真。此眾生與身惡行俱、口惡行俱、意惡行俱，聖所不美，邪見與邪見俱，彼因彼緣，彼身壞死時生惡趣泥犁中。有眾生身與善俱、口善行、意善行，信有善行，等見與等行俱，彼因彼緣，彼身壞死時生善處天上。此婆羅門！我于彼時，于夜過半得二明，本無放逸行，今得定行，謂棄無智、得於智，闇得除、明得成，無明盡、得有明，謂得天眼明智為證。此婆羅門！我以此三昧意清凈白無有結，除諸結，柔濡行，常住無變異，有漏盡智為證明，以自御意。此婆羅門！有此苦，知如真，苦習、苦盡、苦盡住處，知如真，此有漏、有漏習、有漏盡、有漏盡住處，知如真，彼知彼見漏有漏意解脫，有有漏、癡有漏意解脫，解脫已得解脫知，生以盡、梵行以成、所作以辦、名色已有，知如真。此婆羅門！我于彼時夜欲曉得於三明，本無放逸行，今得定行，無智盡、得有智，無明盡、得有明，謂有漏盡智為證得明。此婆羅門！謂有等說而說無愚癡，人生世間于眾生鮮得離苦樂。此婆羅門！有說我等而說。何以故？此婆羅門！我非愚癡人出於世，於此世間最為妙，無有苦樂。」

於是鞞蘭若婆羅門放杖著地，頭面禮世尊足，在世尊前贊世尊：「世尊為最！世尊為妙！世尊為最妙！世尊無與等，無有與世尊等者！世尊無有患，世尊於人亦無恚。此世尊！我今自歸法及比丘僧，惟世尊！我今持優婆塞，從今日始盡命離於殺，今自歸。」佛如是說。鞞蘭若婆羅門聞世尊所說，歡喜而樂