T01n0082_意經

大正藏第 01 冊 No. 0082 意經

No. 82 [No. 26(172)]

佛說意經

西晉月氏國三藏竺法護譯

聞如是：

一時，婆伽婆在舍衛城祇樹給孤獨園。彼時，有異比丘獨坐房中，意作是念：「以何故世間牽？以何故受于苦？以何故生已，生已入隨從？」於是彼比丘從下晡起，起已往詣世尊所，到已禮世尊足卻坐一面。彼比丘卻坐一面已，白世尊曰：「唯，世尊！我今日獨在房中意生是念：『以何故世間牽？以何故受于苦？以何故生已，生已入隨從？』」

「善哉，善哉！比丘！有賢道、有賢觀、善辯才，所念善。『以何故世間牽？以何故受于苦？以何故生已，生已入隨從？』汝比丘！作如是問不？」

「唯然，世尊！」

「此比丘！以意故世間牽，以意故受于苦，生意生意已入隨從，比丘！而令世間牽、受于苦、生已生已入隨從。比丘！聖弟子無所著，以彼牽、以彼去、彼生已生已則隨從。此比丘！聖弟子阿羅漢，能自御意，不自隨意

現代漢語譯本如是我聞：一時，佛陀在舍衛城的祇樹給孤獨園。當時，有一位比丘獨自坐在房中，心中思忖：『世間因何被牽引？因何遭受痛苦？因何出生后，又隨之流轉？』於是，那位比丘在下午起身，前往世尊所在之處，到達后禮拜世尊雙足，然後退坐一旁。那位比丘退坐一旁后，對世尊說：『世尊，我今日獨自在房中，心中生起這樣的念頭：『世間因何被牽引？因何遭受痛苦？因何出生后，又隨之流轉？』『好啊，好啊！比丘！你具有賢明的道行、賢明的觀察力、善巧的辯才，所思所念都是善的。『世間因何被牽引？因何遭受痛苦？因何出生后，又隨之流轉？』比丘，你這樣發問，是嗎？』『是的，世尊！』『這位比丘！因為意念的緣故，世間被牽引；因為意念的緣故，遭受痛苦；因為意念的生起，出生后就隨之流轉。比丘！是意念使世間被牽引、遭受痛苦、出生后就隨之流轉。比丘！聖弟子沒有執著，因此不會被牽引、不會被帶走、不會在出生后就隨之流轉。這位比丘！聖弟子阿羅漢，能夠自我駕馭意念，不被意念所左右。

English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, there was a certain bhikkhu who was sitting alone in his room, and he thought to himself: 'By what is the world led? By what is suffering experienced? By what, having been born, does one then follow along?' Then that bhikkhu arose in the late afternoon, went to where the Blessed One was, and after arriving, bowed down at the Blessed One's feet and sat down to one side. Having sat down to one side, that bhikkhu said to the Blessed One: 'Venerable Sir, today, while alone in my room, I had this thought: 'By what is the world led? By what is suffering experienced? By what, having been born, does one then follow along?'' 'Well done, well done! Bhikkhu! You have virtuous conduct, virtuous observation, and skillful eloquence, and your thoughts are good. 'By what is the world led? By what is suffering experienced? By what, having been born, does one then follow along?' Bhikkhu, is this your question?' 'Yes, Venerable Sir!' 'This bhikkhu! It is by intention that the world is led, by intention that suffering is experienced, and by the arising of intention that, having been born, one then follows along. Bhikkhu! It is intention that leads the world, causes suffering to be experienced, and causes one, having been born, to then follow along. Bhikkhu! A noble disciple has no attachment, and therefore is not led, is not carried away, and does not, having been born, then follow along. This bhikkhu! A noble disciple, an Arhat, is able to control his own intention, and is not controlled by intention.'

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「善哉，世尊！」彼比丘，聞世尊所說，善樂善然可已，重問世尊曰：「唯世尊！言多聞比丘，言多聞比丘者，唯世尊！幾所故名多聞比丘？如來說幾比丘多聞？」

「善哉，善哉！比丘！賢道、賢觀、辯才，所言善。『世尊！多聞多聞比丘者，唯世尊！幾所故名多聞比丘？如來說幾是多聞比丘？』汝比丘！作是問不？」

「我多說比丘，契(一也)、歌(二也)、記(三也)、偈(四也)、所因(五也)、法句(六也)、譬喻(七也)、所應(八也)、生(九也)、方等(十也)、未曾(十一也)、法說(十二)。比丘族姓子，四句偈向我說者，則知義知法，應法所行等與法俱，如法行說。如是比丘則是多聞，如是比丘為多聞，如是如來說比丘多聞。」

「善哉，世尊！」彼比丘，聞世尊所說，善思惟念，善樂善然可已，重問世尊曰：「唯世尊！比丘聞已，比丘聞已智慧捷疾。唯世尊！所幾名為比丘聞已，名為捷疾智慧？如來說幾比丘聞已智慧捷疾？」

「善哉，善哉！比丘！賢道、賢觀、辯才，所言善。『唯世尊！比丘聞已，比丘聞已智慧捷疾

『好啊，世尊！』那位比丘聽了世尊所說，感到歡喜和贊同，於是再次問世尊：『世尊！說到多聞比丘，說到多聞比丘，世尊！是根據什麼才稱為多聞比丘的呢？如來說的多少比丘才算是多聞呢？』『好啊，好啊！比丘！你的提問很好，觀察很到位，也很有辯才，說得很好。』世尊！說到多聞多聞比丘，世尊！是根據什麼才稱為多聞比丘的呢？如來說的多少比丘才算是多聞呢？』比丘！你是在問這個問題嗎？』『我所說的多聞比丘，是指通達契經、歌詠、記說、偈頌、本起、法句、譬喻、本事、生經、方廣、未曾有法、論議這十二種教法。比丘，如果族姓子能向我說出四句偈，就能理解其中的意義和法理，並能依法修行，與法相應，如法宣說。這樣的比丘就是多聞，這樣的比丘才算是多聞，如來是這樣說比丘為多聞的。』『好啊，世尊！』那位比丘聽了世尊所說，善加思惟，感到歡喜和贊同，於是再次問世尊：『世尊！比丘聽聞之後，比丘聽聞之後智慧敏捷。世尊！是根據什麼才稱為比丘聽聞之後，稱為智慧敏捷的呢？如來說的多少比丘才算是聽聞之後智慧敏捷呢？』『好啊，好啊！比丘！你的提問很好，觀察很到位，也很有辯才，說得很好。』世尊！比丘聽聞之後，比丘聽聞之後智慧敏捷

'Excellent, Blessed One!' That monk, having heard what the Blessed One said, was pleased and agreed, and again asked the Blessed One: 'Venerable Blessed One! When speaking of a learned monk, when speaking of a learned monk, Venerable Blessed One! By what criteria is a monk called learned? How many monks does the Tathagata say are learned?' 'Excellent, excellent! Monk! Your question is good, your observation is keen, and you are eloquent, it is well said. 'Venerable Blessed One! When speaking of a learned, learned monk, Venerable Blessed One! By what criteria is a monk called learned? How many monks does the Tathagata say are learned?' Monk! Is this what you are asking?' 'Yes, Venerable Blessed One!' 'The learned monk I speak of is one who understands the twelve teachings: discourses, songs, narratives, verses, origins, sayings of the law, parables, past lives, birth stories, expansive teachings, wonders, and discussions. Monk, if a clansman can recite four lines of verse to me, he understands the meaning and the law, and practices in accordance with the law, is in harmony with the law, and speaks in accordance with the law. Such a monk is learned, such a monk is considered learned, this is how the Tathagata says a monk is learned.' 'Excellent, Blessed One!' That monk, having heard what the Blessed One said, pondered it well, was pleased and agreed, and again asked the Blessed One: 'Venerable Blessed One! A monk having heard, a monk having heard has quick wisdom. Venerable Blessed One! By what criteria is a monk called having heard, called having quick wisdom? How many monks does the Tathagata say are having heard and having quick wisdom?' 'Excellent, excellent! Monk! Your question is good, your observation is keen, and you are eloquent, it is well said. 'Venerable Blessed One! A monk having heard, a monk having heard has quick wisdom

。世尊！說幾比丘聞已智慧捷疾？』汝比丘問此不？」

「此比丘！彼比丘聞苦已，以智慧知如真，苦習、苦盡、苦盡住處，此則為聞彼以智慧知如真，苦習、苦盡、苦盡住處，此則為聞彼以智慧知如真。如是比丘！彼比丘聞已智慧捷疾，如來說比丘如是聞已智慧捷疾。」

「善哉，世尊！」彼比丘聞世尊所說，善樂善然可已，重問世尊曰：「唯世尊！比丘聰明辯才捷疾，比丘聰明智慧捷疾者，唯世尊！幾所名為比丘聰明智慧捷疾？如來說幾比丘聰明智慧辯才捷疾？」

「善哉，善哉！比丘！賢道、賢觀、辯才，所言善。『唯世尊！比丘聰明智慧捷疾，比丘聰明辯才捷疾者，世尊！說幾所名為比丘聰明智慧辯才捷疾？如來說幾比丘聰明智慧辯才捷疾？』汝比丘問此不？」

「此比丘！謂比丘亦不自念、不念他、不二念，比丘但念意已，自饒益及饒益他、饒益多人，愍世間故，以義饒益天及人。如是比丘聰明智慧捷疾，如來說比丘聰明辯才智慧捷疾。」

「善哉，世尊！」彼比丘聞世尊所說，善思惟念，受持誦讀已，從坐起禮世尊足，繞世尊，離世尊還。

彼世尊以此喻為說之，獨在靜處不亂志寂靜住

現代漢語譯本：『世尊！』有比丘聽聞佛法后，智慧敏捷嗎？』你這樣問過嗎，比丘？』『這位比丘！當他聽聞到苦，便以智慧如實知曉苦的真相，苦的生起，苦的止息，以及通往苦止息的道路。這樣，他聽聞后便能以智慧如實知曉。像這樣的比丘，聽聞佛法后智慧敏捷，如來稱這樣的比丘為聽聞后智慧敏捷。』『太好了，世尊！』這位比丘聽聞世尊所說，歡喜信受，再次請問世尊：『世尊！什麼樣的比丘是聰明且辯才敏捷的，什麼樣的比丘是聰明且智慧敏捷的？世尊！您說具備什麼條件的比丘才稱得上是聰明且智慧敏捷的？如來說什麼樣的比丘是聰明且智慧辯才敏捷的？』『好啊，好啊，比丘！你的提問很好，很善巧，很有辯才。』世尊！什麼樣的比丘是聰明且智慧敏捷的，什麼樣的比丘是聰明且辯才敏捷的？世尊！您說具備什麼條件的比丘才稱得上是聰明且智慧辯才敏捷的？如來說什麼樣的比丘是聰明且智慧辯才敏捷的？』你這樣問過嗎，比丘？』『這位比丘！他既不執著于自我，也不執著於他人，也不執著于兩者。他只是專注于自己的意念，從而利益自己，利益他人，利益大眾，出於對世間的憐憫，以正義利益天人和人類。像這樣的比丘，就是聰明且智慧敏捷的，如來說這樣的比丘是聰明且辯才智慧敏捷的。』『太好了，世尊！』這位比丘聽聞世尊所說，善加思惟，受持誦讀後，從座位起身，禮拜世尊雙足，繞佛三匝，然後離開世尊返回住處。世尊用這個比喻來開示，獨自在安靜的地方，不散亂心志，寂靜安住。

English version: 'Venerable Sir, are there any bhikkhus who, having heard, are quick in wisdom?' Did you ask this, bhikkhu?' 'This bhikkhu, having heard of suffering, knows with wisdom the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Thus, having heard, he knows with wisdom the truth. Such a bhikkhu, having heard, is quick in wisdom. The Tathagata says that such a bhikkhu, having heard, is quick in wisdom.' 'Excellent, Venerable Sir!' That bhikkhu, having heard what the Venerable Sir said, was pleased and delighted. He then asked the Venerable Sir again: 'Venerable Sir, what kind of bhikkhu is intelligent and quick in eloquence, and what kind of bhikkhu is intelligent and quick in wisdom? Venerable Sir, what does the Venerable Sir say constitutes a bhikkhu who is intelligent and quick in wisdom? What kind of bhikkhu does the Tathagata say is intelligent, wise, and quick in eloquence?' 'Good, good, bhikkhu! Your question is good, skillful, and eloquent. 'Venerable Sir, what kind of bhikkhu is intelligent and quick in wisdom, and what kind of bhikkhu is intelligent and quick in eloquence? Venerable Sir, what does the Venerable Sir say constitutes a bhikkhu who is intelligent, wise, and quick in eloquence? What kind of bhikkhu does the Tathagata say is intelligent, wise, and quick in eloquence?' Did you ask this, bhikkhu?' 'This bhikkhu neither thinks of himself, nor of others, nor of both. He only focuses on his own intention, thereby benefiting himself, benefiting others, benefiting many, and out of compassion for the world, he benefits gods and humans with righteousness. Such a bhikkhu is intelligent and quick in wisdom. The Tathagata says that such a bhikkhu is intelligent, wise, and quick in eloquence.' 'Excellent, Venerable Sir!' That bhikkhu, having heard what the Venerable Sir said, pondered it well, received it, and recited it. Then, he rose from his seat, paid homage to the Venerable Sir's feet, circumambulated the Venerable Sir, and departed from the Venerable Sir to return to his dwelling. The Venerable One, having spoken with this simile, dwelt alone in a quiet place, with an undisturbed mind, in peaceful abiding.

。彼獨在靜處不亂志寂靜住已，謂族姓子，所為剃鬚發已被著袈裟信樂出家，棄家學道，彼無上行梵行，見法成神通作證住，生已盡、梵行已成、所作已辦、名色已有，知如真。彼尊者已知法，至成阿羅漢。

佛如是說，彼比丘聞世尊所說，歡喜而樂

現代漢語譯本：他獨自在安靜的地方，不擾亂心志，寂靜地安住。他告訴那些出身高貴的子弟，說：『你們剃除了鬚髮，穿上了袈裟，滿懷信心地出家，捨棄家庭來學習佛道。』他修持無上的清凈行為，親眼見到佛法，成就神通，並安住於此。他知道自己已經斷絕了輪迴的根源，清凈的行為已經圓滿，該做的事情已經完成，名色（身心）的真相已經明瞭。這位尊者已經通達佛法，最終成就了阿羅漢的果位。佛陀這樣說道。那些比丘聽聞世尊所說，都感到歡喜和快樂。

English version: He, alone in a quiet place, without disturbing his mind, dwells in tranquility. He tells those sons of noble families, saying, 'You have shaved your hair and beard, donned the robes, and with faith have left home to study the Buddha's path.' He practices the supreme pure conduct, sees the Dharma with his own eyes, attains supernatural powers, and abides in them. He knows that he has exhausted the cycle of rebirth, his pure conduct is complete, what needed to be done is done, and the truth of name and form (body and mind) is clear. This venerable one has understood the Dharma and ultimately attained the state of Arhat. Thus spoke the Buddha. Those monks, having heard what the World Honored One said, were joyful and delighted.

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The Buddha Speaks of the Meaning Sutra