T01n0094_箭喻經

大正藏第 01 冊 No. 0094 箭喻經

No. 94 [No. 26(221)]

佛說箭喻經

失譯人名今附東晉錄

聞如是：

一時，婆伽婆在舍衛城祇樹給孤獨園。彼時，尊者摩羅鳩摩羅，獨在靜處，有是念生：「謂世尊棄邪見、除邪見，不記說世間有常、世間無常，世間有邊、世間無邊，命是身、命異身異，有如此命終、無有命終，有此、無有此，無、有命終。我不能忍、我所不用、我所不樂。世尊若一向記世間有常者，我當從行梵行；若世尊不一向記世間，世間有常者，論已當離去。如是世間，世間有邊、世間無有邊，命是身、命異身異，有如此命終、無有命終，有此、無有此，無、有命終。若世尊一向記我言真諦、餘者愚癡者，我當行梵行。若世尊不一向記我言真諦、餘者愚癡者，我問已當離還。」於是尊者摩羅鳩摩羅從下晡起，至世尊所，到已禮世尊足，卻坐一面。尊者摩羅鳩摩羅卻坐一面已，白世尊曰：「唯世尊！我在靜處，有是念生：『謂世尊棄邪見、除邪見，不記說世間有常乃至無有命終。此者我不欲，我不能忍、不能樂。若世尊一向知世間有常者，世尊當記之；世尊若一向不知世間有常者，但直言我不能知

現代漢語譯本如是我聞：一時，佛陀住在舍衛城的祇樹給孤獨園。當時，尊者摩羅鳩摩羅獨自在安靜的地方，心中生起這樣的念頭：『世尊捨棄了邪見，摒除了邪見，不記說世間是常還是無常，世間有邊還是無邊，生命與身體是同一還是不同，有如來死後存在還是不存在，有此還是無此，無還是有如來死後存在。』我不能忍受，我不接受，我不喜歡。如果世尊一向認為世間是常，我就跟隨他修行；如果世尊不一向認為世間是常，我就在辯論后離開。關於世間有邊還是無邊，生命與身體是同一還是不同，有如來死後存在還是不存在，有此還是無此，無還是有如來死後存在，也是如此。如果世尊一向認為我的說法是真理，其他說法是愚癡，我就修行；如果世尊不一向認為我的說法是真理，其他說法是愚癡，我問過之後就離開。」於是尊者摩羅鳩摩羅從下午起身，來到世尊所在的地方，到達后禮拜世尊的雙足，然後坐在一旁。尊者摩羅鳩摩羅坐在一旁后，對世尊說：「世尊，我在安靜的地方，心中生起這樣的念頭：『世尊捨棄了邪見，摒除了邪見，不記說世間是常，乃至如來死後存在。』這些我不想要，我不能忍受，不喜歡。如果世尊一向知道世間是常，世尊就應該記說；如果世尊一向不知道世間是常，就直接說我不知道。

English version Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the venerable Malunkyaputta, while alone in seclusion, had this thought arise: 'The Blessed One has abandoned wrong views, eliminated wrong views, and does not declare whether the world is eternal or not eternal, whether the world is finite or infinite, whether the life principle is the same as the body or different from the body, whether the Tathagata exists after death or does not exist after death, whether there is this or there is not this, whether there is not or there is the Tathagata after death.' I cannot endure this, I do not accept this, I do not like this. If the Blessed One always declares that the world is eternal, I will follow him in the holy life; if the Blessed One does not always declare that the world is eternal, I will leave after the debate. The same applies to whether the world is finite or infinite, whether the life principle is the same as the body or different from the body, whether the Tathagata exists after death or does not exist after death, whether there is this or there is not this, whether there is not or there is the Tathagata after death. If the Blessed One always declares that my view is the truth and others' views are foolish, I will practice; if the Blessed One does not always declare that my view is the truth and others' views are foolish, I will leave after asking.' Then the venerable Malunkyaputta arose from his afternoon rest, went to where the Blessed One was, and after arriving, bowed down at the Blessed One's feet and sat to one side. Having sat to one side, the venerable Malunkyaputta said to the Blessed One: 'Venerable Sir, while I was in seclusion, this thought arose in me: 'The Blessed One has abandoned wrong views, eliminated wrong views, and does not declare whether the world is eternal, and so on, up to whether the Tathagata exists after death.' I do not want these, I cannot endure them, I do not like them. If the Blessed One always knows that the world is eternal, the Blessed One should declare it; if the Blessed One does not always know that the world is eternal, then just say I do not know.'

。如是世間無常至無有命終，若世尊一向知我言真諦、餘者愚癡，世尊當記之；若世尊不知我言真諦、餘者愚癡者，直言我不能知。』」

「此摩羅鳩摩羅！我前頗向汝說。若我記世間有常，汝便從我行梵行耶？」

「不也。唯世尊！」

「如是世間無常至無有命終，若我記我言真諦、餘者愚癡者，汝當從我行梵行耶？」

「汝摩羅鳩摩羅前頭向我說：『若世尊一向記世間有常者，我當從行梵行耶？』」

「如是世間無常至無有命終，若世尊記我言真諦、餘者愚癡者，我當從行梵行耶？」

「此摩羅鳩摩羅！我本不向汝說，汝本不向我說，汝愚癡人！無所因而罵耶？」於是尊者摩羅鳩摩羅面被世尊責，默然無言，身面汗，回其面默然無言。

彼時世尊，面責摩羅鳩摩羅已，告諸比丘：「若有愚癡人，作是念：『我不從世尊行梵行，要令世尊一向記世間有常。』彼愚癡人不自知，中間當命終。『如是世間無常至無有命終，我不從世尊行梵行，要令世尊記我言真諦、餘者愚癡。』彼人不自知，中間命終。猶若有人身中毒箭，彼親屬慈愍之，欲令安隱、欲饒益之，求索除毒箭師

現代漢語譯本：『如果世間是常住的，直到沒有生命終結，如果世尊一直認為我的話是真理，而其他人的話是愚癡的，世尊應當記下；如果世尊不知道我的話是真理，而其他人的話是愚癡的，就直接說我不能知道。』『摩羅鳩摩羅，我之前是否對你說過，如果我記說世間是常住的，你就會跟隨我修行梵行嗎？』『不會的，世尊！』『如果世間是無常的，直到沒有生命終結，如果我記說我的話是真理，而其他人的話是愚癡的，你就會跟隨我修行梵行嗎？』『摩羅鳩摩羅，你之前對我說：『如果世尊一直記說世間是常住的，我就會跟隨修行梵行嗎？』『如果世間是無常的，直到沒有生命終結，如果世尊記說我的話是真理，而其他人的話是愚癡的，我就會跟隨修行梵行嗎？』『摩羅鳩摩羅，我本來沒有對你說過，你本來也沒有對我說過，你這個愚癡的人！為什麼無緣無故地責罵呢？』於是尊者摩羅鳩摩羅被世尊責備，沉默不語，滿身汗水，轉過臉去，默默無言。當時，世尊責備摩羅鳩摩羅后，告訴眾比丘：『如果有愚癡的人，這樣想：『我不跟隨世尊修行梵行，一定要讓世尊一直記說世間是常住的。』這個愚癡的人不知道，中間就會死去。『如果世間是無常的，直到沒有生命終結，我不跟隨世尊修行梵行，一定要讓世尊記說我的話是真理，而其他人的話是愚癡的。』這個人不知道，中間就會死去。就像有人身中毒箭，他的親屬憐憫他，想要他平安，想要他得到利益，尋找能夠去除毒箭的醫師。

English version: 'If the world is permanent, until there is no end of life, if the World-Honored One always considers my words to be the truth, and the words of others to be foolish, the World-Honored One should record it; if the World-Honored One does not know that my words are the truth, and the words of others are foolish, then directly say that I cannot know.' 'Malunkyaputta, did I ever say to you before, if I recorded that the world is permanent, would you then follow me to practice the Brahma-faring?' 'No, World-Honored One!' 'If the world is impermanent, until there is no end of life, if I recorded that my words are the truth, and the words of others are foolish, would you then follow me to practice the Brahma-faring?' 'Malunkyaputta, you said to me before: 'If the World-Honored One always recorded that the world is permanent, would I then follow the practice of Brahma-faring?' 'If the world is impermanent, until there is no end of life, if the World-Honored One recorded that my words are the truth, and the words of others are foolish, would I then follow the practice of Brahma-faring?' 'Malunkyaputta, I never said this to you, and you never said this to me, you foolish person! Why do you scold without reason?' Then the Venerable Malunkyaputta was rebuked by the World-Honored One, remained silent, covered in sweat, turned his face away, and remained silent. At that time, after the World-Honored One rebuked Malunkyaputta, he told the monks: 'If there is a foolish person who thinks: 'I will not follow the World-Honored One to practice the Brahma-faring, unless the World-Honored One always records that the world is permanent.' This foolish person does not know that he will die in the meantime. 'If the world is impermanent, until there is no end of life, I will not follow the World-Honored One to practice the Brahma-faring, unless the World-Honored One records that my words are the truth, and the words of others are foolish.' This person does not know that he will die in the meantime. It is like a person who is poisoned by an arrow, and his relatives pity him, wanting him to be safe, wanting him to benefit, and seeking a physician who can remove the poisoned arrow.'

。於是彼人作是念：『我不除箭，要知彼人己姓是、字是、像是，若長若短若中，若黑若白，若剎利姓、若婆羅門姓、若居士姓、若工師姓，若東方南方西方北方誰以箭中我？我不除毒箭，要當知彼弓，為是薩羅木、為是多羅木、為是翅羅鴦掘梨木？我不除毒箭，要當知彼筋，若牛筋、若羊筋、若牦牛筋，而用纏彼弓？我不除毒箭，要知彼弓弝，為白骨耶、為黑漆耶、為赤漆耶？我不除毒箭，我要當知彼弓弦，為牛筋、羊筋、牦牛筋耶？我不除毒箭，要當知彼箭，為是舍羅木、為是竹耶、為是羅蛾梨木耶？我不除毒箭，要當知彼箭筋，為是牛筋、羊筋、牦牛筋耶，而用纏箭耶？我不除毒箭，要當知彼毛羽，是孔雀耶、為是鸧鶴耶、為是鷲耶，取彼翅用作羽？我不除毒箭，要當知彼鐵，為是婆蹉耶、為是婆羅耶、為是那羅耶、為是伽羅鞞耶？我不除毒箭，要當知彼鐵師，姓是、字是、像是，若長若短若中，若黑若白，若在東方若南方若西方若北方？』彼人亦不能知，于中間當命終。如是，若有愚癡人作是念：『我不從彼世尊行梵行，要令世尊記世間是常。』彼愚癡人不自知，于中間當命終。如是世間非是常、世間有邊至無有命終。若有愚癡人作是念：『我不從彼世尊行梵行，要令世尊作是記我言真諦、餘者愚癡

現代漢語譯本：於是那個人這樣想：『我不拔出這支箭，我要先知道射我的人的姓氏、名字、相貌，是高是矮還是中等身材，是黑是白，是剎帝利種姓、婆羅門種姓、居士種姓還是工匠種姓，是東方、南方、西方還是北方的人用箭射中了我？我不拔出這支毒箭，我要先知道那張弓，是用薩羅木做的、還是用多羅木做的、還是用翅羅鴦掘梨木做的？我不拔出這支毒箭，我要先知道那弓弦，是用牛筋做的、還是用羊筋做的、還是用牦牛筋做的，用來纏繞那張弓？我不拔出這支毒箭，我要先知道那弓把，是用白骨做的、還是用黑漆涂的、還是用紅漆涂的？我不拔出這支毒箭，我要先知道那弓弦，是用牛筋做的、羊筋做的還是牦牛筋做的？我不拔出這支毒箭，我要先知道那支箭，是用舍羅木做的、還是用竹子做的、還是用羅蛾梨木做的？我不拔出這支毒箭，我要先知道那箭上的筋，是用牛筋做的、羊筋做的還是牦牛筋做的，用來纏繞箭身？我不拔出這支毒箭，我要先知道那箭上的羽毛，是孔雀的、還是蒼鷺的、還是鷲的，取它們的翅膀做羽毛？我不拔出這支毒箭，我要先知道那箭頭上的鐵，是用婆蹉鐵做的、還是用婆羅鐵做的、還是用那羅鐵做的、還是用伽羅鞞鐵做的？我不拔出這支毒箭，我要先知道那個鐵匠，姓氏、名字、相貌，是高是矮還是中等身材，是黑是白，是在東方、南方、西方還是北方？』那個人還沒弄清楚這些，就死去了。同樣，如果愚癡的人這樣想：『我不跟隨世尊修行梵行，除非世尊先告訴我世間是常住的。』這個愚癡的人不自知，在中間就會死去。同樣，世間不是常住的，世間有邊際，最終會走向滅亡。如果愚癡的人這樣想：『我不跟隨世尊修行梵行，除非世尊先記述我所說是真理，而其他人的說法都是愚癡的。』現代漢語譯本：彼人亦不能知，于中間當命終。如是，若有愚癡人作是念：『我不從彼世尊行梵行，要令世尊記世間是常。』彼愚癡人不自知，于中間當命終。如是世間非是常、世間有邊至無有命終。若有愚癡人作是念：『我不從彼世尊行梵行，要令世尊作是記我言真諦、餘者愚癡

English version: Then that person would think: 『I will not remove this arrow until I know the name, clan, and appearance of the person who shot me, whether they are tall, short, or of medium height, whether they are black or white, whether they are of the Kshatriya caste, the Brahmin caste, the householder caste, or the artisan caste, and whether they are from the east, south, west, or north who shot me with this arrow? I will not remove this poisoned arrow until I know the bow, whether it is made of Sal wood, Tala wood, or Chirala Anghuli wood? I will not remove this poisoned arrow until I know the bowstring, whether it is made of cow tendon, sheep tendon, or yak tendon, used to wrap the bow? I will not remove this poisoned arrow until I know the bow handle, whether it is made of white bone, painted with black lacquer, or painted with red lacquer? I will not remove this poisoned arrow until I know the bowstring, whether it is made of cow tendon, sheep tendon, or yak tendon? I will not remove this poisoned arrow until I know the arrow, whether it is made of Shara wood, bamboo, or Roga-li wood? I will not remove this poisoned arrow until I know the arrow's tendon, whether it is made of cow tendon, sheep tendon, or yak tendon, used to wrap the arrow? I will not remove this poisoned arrow until I know the feathers, whether they are from a peacock, a crane, or a vulture, taking their wings to make the feathers? I will not remove this poisoned arrow until I know the iron of the arrowhead, whether it is made of Vatsa iron, Bara iron, Nara iron, or Gala-bhi iron? I will not remove this poisoned arrow until I know the blacksmith, their name, clan, and appearance, whether they are tall, short, or of medium height, whether they are black or white, and whether they are in the east, south, west, or north?』 That person would not know these things and would die in the meantime. Similarly, if a foolish person thinks: 『I will not follow the holy life under the Blessed One until the Blessed One tells me that the world is permanent.』 This foolish person does not know that they will die in the meantime. Similarly, the world is not permanent, the world has an end, and will eventually cease to exist. If a foolish person thinks: 『I will not follow the holy life under the Blessed One until the Blessed One declares that what I say is the truth, and that others' sayings are foolish.』 English version: That person would not know these things and would die in the meantime. Similarly, if a foolish person thinks: 『I will not follow the holy life under the Blessed One until the Blessed One tells me that the world is permanent.』 This foolish person does not know that they will die in the meantime. Similarly, the world is not permanent, the world has an end, and will eventually cease to exist. If a foolish person thinks: 『I will not follow the holy life under the Blessed One until the Blessed One declares that what I say is the truth, and that others' sayings are foolish.』

。』彼愚癡人不自知，于中間當命終。世間有常，有此邪見，亦當於我行於梵行。如是世間無常至無有命終，此邪見者，亦當於我行梵行。世間有常，有此邪見，不應從我行梵行。如是世間無常至無有命終，有此邪見，不應從我行梵行。世間有常，無此邪見，亦當從我行梵行。如是世間無常至無有命終，無此邪見者，亦當從我行梵行。世間有常，無此邪見，不應從我行梵行。如是世間無常至無有命終，無此邪見，不應從我行梵行。世間有常，有生有老有病有死，有憂戚啼哭不樂，如是此大苦陰是習。如是世間無常至無有命終，有生有老，至大苦陰是習。世間有常，此不可記；如是世間無常至無有命終，此不可記。云何不可記？此非是義，亦非法，非是梵行，不成神通，不至等道，不與涅槃相應，是故不可記。云何是我所一向記？此苦我一向記。苦習、苦盡住處，我一向記。何以故？我一向記，此是義，是法，得成神通，行梵行，至等道，與涅槃相應，是故我一向記之。所可不記者當棄彼，我所記者當持之。」

佛如是說。彼諸比丘聞世尊所說，歡喜而樂

現代漢語譯本：'那些愚癡的人不自知，他們會在中間就死去。世間若有常，抱持這種邪見的人，也會跟隨我修行梵行。如果世間無常，乃至沒有生命終結，抱持這種邪見的人，也會跟隨我修行梵行。世間若有常，抱持這種邪見的人，不應跟隨我修行梵行。如果世間無常，乃至沒有生命終結，抱持這種邪見的人，不應跟隨我修行梵行。世間若有常，不抱持這種邪見的人，也會跟隨我修行梵行。如果世間無常，乃至沒有生命終結，不抱持這種邪見的人，也會跟隨我修行梵行。世間若有常，不抱持這種邪見的人，不應跟隨我修行梵行。如果世間無常，乃至沒有生命終結，不抱持這種邪見的人，不應跟隨我修行梵行。世間若有常，有生、有老、有病、有死，有憂愁、悲傷、哭泣、不快樂，這樣的大苦陰是習性。如果世間無常，乃至沒有生命終結，有生、有老，直到大苦陰是習性。世間若有常，這不可記說；如果世間無常，乃至沒有生命終結，這不可記說。為什麼不可記說呢？因為這不符合義理，不符合佛法，不符合梵行，不能成就神通，不能達到正道，不與涅槃相應，所以不可記說。什麼是我所一向記說的呢？這苦我一向記說。苦的習性、苦的止息之處，我一向記說。為什麼呢？因為我一向記說，這符合義理，符合佛法，能夠成就神通，修行梵行，達到正道，與涅槃相應，所以我一向記說。那些不可記說的應當捨棄，我所記說的應當堅持。' 佛陀這樣說。那些比丘聽聞世尊所說，歡喜而樂。

English version: 'Those foolish people do not know themselves, they will die in the middle. If the world is permanent, those who hold this wrong view will also follow me to practice the Brahma-faring. If the world is impermanent, even to the point of no end of life, those who hold this wrong view will also follow me to practice the Brahma-faring. If the world is permanent, those who hold this wrong view should not follow me to practice the Brahma-faring. If the world is impermanent, even to the point of no end of life, those who hold this wrong view should not follow me to practice the Brahma-faring. If the world is permanent, those who do not hold this wrong view will also follow me to practice the Brahma-faring. If the world is impermanent, even to the point of no end of life, those who do not hold this wrong view will also follow me to practice the Brahma-faring. If the world is permanent, those who do not hold this wrong view should not follow me to practice the Brahma-faring. If the world is impermanent, even to the point of no end of life, those who do not hold this wrong view should not follow me to practice the Brahma-faring. If the world is permanent, there is birth, old age, sickness, death, sorrow, lamentation, weeping, and displeasure, thus this great mass of suffering is a habit. If the world is impermanent, even to the point of no end of life, there is birth, old age, up to the great mass of suffering being a habit. If the world is permanent, this is not to be recorded; if the world is impermanent, even to the point of no end of life, this is not to be recorded. Why is it not to be recorded? Because it does not conform to the meaning, does not conform to the Dharma, does not conform to the Brahma-faring, cannot achieve supernatural powers, cannot reach the right path, does not correspond to Nirvana, therefore it is not to be recorded. What is it that I always record? This suffering I always record. The habit of suffering, the place where suffering ceases, I always record. Why? Because I always record, this conforms to the meaning, conforms to the Dharma, can achieve supernatural powers, practice the Brahma-faring, reach the right path, corresponds to Nirvana, therefore I always record it. Those that are not to be recorded should be abandoned, those that I record should be adhered to.' Thus spoke the Buddha. Those monks, having heard what the World Honored One said, rejoiced and were delighted.

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The Buddha's Discourse on the Arrow