T02n0136_佛說四未曾有法經

大正藏第 02 冊 No. 0136 佛說四未曾有法經

No. 136 [Nos. 125(42.3), 135]

佛說四未曾有法經

西晉三藏竺法護譯

聞如是：

一時，婆伽婆在舍衛城祇樹給孤獨園。爾時，世尊告諸比丘：「轉輪聖王有此四未曾有法。云何為四？於是，轉輪聖王為人民類皆悉愛念，未曾傷害，譬如父子；轉輪聖王亦復如是，愛敬人民未曾有瞋怒向之，譬如父有一子，是謂轉輪聖王初未曾有法。或復轉輪聖王遊人民間，見皆歡喜如子親父，是謂轉輪聖王二未曾有法。複次，轉輪聖王住不遊行，時人民類其有睹者皆得歡喜，彼轉輪聖王與人民說法，其有聞者皆悉歡喜，時人民聞轉輪聖王說法，無有厭足，是謂轉輪聖王三未曾有法。複次轉輪聖王，坐不遊行，時人民類其有睹者皆悉歡喜，彼轉輪聖王教敕人民，此事可為、此不可為，此可親、此不可親，若為此事者長夜獲福無窮極、若為此事長夜受苦亦無休息，彼人民類聞轉輪聖王如此教敕喜無厭足，是謂轉輪聖王有此未曾有法。

「如是，阿難比丘亦有四未曾有法。云何為四？於是，阿難比丘若至比丘眾中，諸比丘見皆悉歡喜，彼阿難比丘為說法，其聞法者皆悉歡喜，諸比丘聞阿難所說無厭足，是謂阿難比丘第一未曾有法。若阿難比丘默然至比丘尼眾中，其有見者皆悉歡喜，彼阿難比丘為說法，其聞法者皆得歡喜，時比丘尼眾，聞阿難說法不知厭足，是謂阿難比丘第二未曾有法

現代漢語譯本我聽聞是這樣的：一時，佛陀在舍衛城的祇樹給孤獨園。當時，世尊告訴眾比丘：『轉輪聖王有這四種未曾有過的法。哪四種呢？』『第一，轉輪聖王對於人民，都愛護憐憫，從不傷害，就像父親對待兒子一樣；轉輪聖王也是這樣，愛護尊敬人民，從不向他們發怒，就像父親對待一個兒子一樣，這就是轉輪聖王的第一種未曾有過的法。』『第二，轉輪聖王在人民中巡視時，人們見到他都非常歡喜，就像兒子見到父親一樣，這就是轉輪聖王的第二種未曾有過的法。』『第三，轉輪聖王安住不動時，人民見到他都非常歡喜，轉輪聖王為人民說法，聽聞的人都非常歡喜，當時人民聽轉輪聖王說法，沒有厭倦滿足的時候，這就是轉輪聖王的第三種未曾有過的法。』『第四，轉輪聖王安坐不動時，人民見到他都非常歡喜，轉輪聖王教導人民，這件事可以做，這件事不可以做，這件事可以親近，這件事不可以親近，如果做這件事，長夜獲得無盡的福報，如果做這件事，長夜遭受無盡的痛苦，人民聽聞轉輪聖王這樣的教導，歡喜沒有厭倦滿足的時候，這就是轉輪聖王的未曾有過的法。』『同樣，阿難比丘也有四種未曾有過的法。哪四種呢？』『第一，阿難比丘如果來到比丘眾中，眾比丘見到他都非常歡喜，阿難比丘為他們說法，聽聞的人都非常歡喜，眾比丘聽聞阿難所說，沒有厭倦滿足的時候，這就是阿難比丘的第一種未曾有過的法。』『第二，如果阿難比丘默默地來到比丘尼眾中，見到他的人都非常歡喜，阿難比丘為她們說法，聽聞的人都非常歡喜，當時比丘尼眾聽聞阿難說法，不知厭倦滿足的時候，這就是阿難比丘的第二種未曾有過的法。』

English version The Buddha Speaks of the Four Unprecedented Dharmas Sutra Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty Thus have I heard: At one time, the Bhagavan was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the Bhikshus, 'A Wheel-Turning Sage King has these four unprecedented dharmas. What are the four?' 'First, the Wheel-Turning Sage King cherishes and loves all the people, never harming them, just like a father treats his son; the Wheel-Turning Sage King is also like this, loving and respecting the people, never being angry towards them, just like a father has a son, this is the first unprecedented dharma of the Wheel-Turning Sage King.' 'Second, when the Wheel-Turning Sage King travels among the people, they all rejoice upon seeing him, just like a son seeing his father, this is the second unprecedented dharma of the Wheel-Turning Sage King.' 'Third, when the Wheel-Turning Sage King dwells without moving, the people who see him all rejoice, the Wheel-Turning Sage King speaks the Dharma to the people, those who hear it all rejoice, at that time the people hearing the Wheel-Turning Sage King speak the Dharma, have no satiety, this is the third unprecedented dharma of the Wheel-Turning Sage King.' 'Fourth, when the Wheel-Turning Sage King sits without moving, the people who see him all rejoice, the Wheel-Turning Sage King instructs the people, this thing can be done, this thing cannot be done, this thing can be approached, this thing cannot be approached, if this thing is done, one will obtain endless blessings throughout the long night, if this thing is done, one will suffer endless pain throughout the long night, the people hearing the Wheel-Turning Sage King's instructions like this, rejoice without satiety, this is the unprecedented dharma of the Wheel-Turning Sage King.' 'Likewise, the Bhikshu Ananda also has four unprecedented dharmas. What are the four?' 'First, if the Bhikshu Ananda comes into the assembly of Bhikshus, all the Bhikshus rejoice upon seeing him, the Bhikshu Ananda speaks the Dharma to them, those who hear it all rejoice, the Bhikshus hearing what Ananda says, have no satiety, this is the first unprecedented dharma of the Bhikshu Ananda.' 'Second, if the Bhikshu Ananda silently comes into the assembly of Bhikshunis, those who see him all rejoice, the Bhikshu Ananda speaks the Dharma to them, those who hear it all rejoice, at that time the assembly of Bhikshunis hearing Ananda speak the Dharma, do not know satiety, this is the second unprecedented dharma of the Bhikshu Ananda.'

。若復阿難默然至優婆塞處，時優婆塞見皆歡喜，彼阿難比丘為說法，時優婆塞眾聞阿難所說無有厭足，是謂阿難比丘第三未曾有法。複次阿難比丘默然至優婆夷眾中，彼眾見者皆悉歡喜，彼阿難比丘為說法，優婆夷聞者無有厭足，是謂阿難比丘四未曾有法。」爾時，諸比丘聞佛所說，歡喜奉行。

佛說四未曾有經

右一經，經名、譯主諸藏皆同，而國、宋兩本文義全同，始終唯說造塔功德，末雖結名未曾有法，然一經始末無四字之義，此丹本經，說轉輪聖王有四未曾有法，以喻阿難亦有四未曾有法。按《開元錄》「若」函中，有《四未曾有經》，云與《增一阿含．八難品》同本異譯。今撿之丹本，即是也；其國、宋本經，即前「毀」函中《未曾有經》，後漢失譯人名，出古舊錄者耳。意者宋藏於此「若」函中，失真《四未曾有經》，而得「毀」函中《未曾有經》，以為名脫四字，遂加四字重編於此，錯也。噫！此錯之失，凡有四焉：失真《四未曾有經》，一也；《未曾有經》一本過載，二也；又彼失譯而為法護譯，三也；彼是大乘而抑之編此小乘藏中，四也。故去宋經而取丹本，后賢欲知今所去經是何等者，請見「毀」函《未曾有經》，即是耳

現代漢語譯本：如果阿難尊者默默地走到優婆塞（在家男居士）那裡，那些優婆塞見到他都會非常歡喜。阿難比丘會為他們說法，優婆塞們聽阿難說法，沒有感到厭倦的時候。這就是阿難比丘第三個未曾有過的特質。接著，阿難比丘默默地走到優婆夷（在家女居士）那裡，那些優婆夷見到他都會非常歡喜。阿難比丘會為她們說法，優婆夷們聽阿難說法，也沒有感到厭倦的時候。這就是阿難比丘第四個未曾有過的特質。』當時，眾比丘聽了佛陀所說，都歡喜地奉行。右邊這一部經，經名和譯者在各個藏經中都相同。而國本和宋本兩者的文義完全相同，始終都在講述建造佛塔的功德。雖然最後總結時提到了『未曾有法』，但是整部經從頭到尾都沒有『四』這個字的含義。而這個丹本的經文，講述的是轉輪聖王有四種未曾有過的特質，以此來比喻阿難也有四種未曾有過的特質。按照《開元錄》『若』函中的記載，有一部《四未曾有經》，說它與《增一阿含·八難品》是同本異譯。現在查閱丹本，就是這一部；而國本和宋本的經文，就是之前『毀』函中的《未曾有經》，是後漢時期失譯人名的，出自古舊的記錄。我推測宋藏在這『若』函中，丟失了真正的《四未曾有經》，卻得到了『毀』函中的《未曾有經》，以為是經名漏掉了『四』字，於是加上『四』字重新編排在這裡，這是錯誤的。唉！這個錯誤的失誤，總共有四點：丟失了真正的《四未曾有經》，這是第一點；《未曾有經》被重複收錄，這是第二點；而且把失譯的經文說成是法護翻譯的，這是第三點；那部經是大乘經典，卻把它壓制編入小乘藏中，這是第四點。所以捨棄宋本的經文而採用丹本的經文。後來的賢者如果想知道現在捨棄的經文是什麼樣的，請看『毀』函中的《未曾有經》，就是它了。

English version: If the Venerable Ananda silently went to the upasakas (lay male devotees), those upasakas would all be very happy to see him. The bhikkhu Ananda would preach the Dharma to them, and the upasakas would never tire of listening to Ananda's teachings. This is the third unprecedented quality of the bhikkhu Ananda. Then, the bhikkhu Ananda would silently go to the upasikas (lay female devotees), and those upasikas would all be very happy to see him. The bhikkhu Ananda would preach the Dharma to them, and the upasikas would never tire of listening to Ananda's teachings. This is the fourth unprecedented quality of the bhikkhu Ananda.』 At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. The Sutra of the Four Unprecedented Qualities Spoken by the Buddha This sutra on the right, the sutra name and the translator are the same in all the various collections of scriptures. However, the meaning of the text in both the Guo and Song versions is completely the same, consistently discussing the merits of building stupas. Although the conclusion mentions 『unprecedented qualities,』 the entire sutra from beginning to end does not contain the meaning of the word 『four.』 This Dan version of the sutra, however, speaks of the four unprecedented qualities of a wheel-turning sage king, using this as a metaphor for Ananda also having four unprecedented qualities. According to the record in the 『Ruo』 section of the Kaiyuan Record, there is a 『Sutra of the Four Unprecedented Qualities,』 which is said to be a different translation of the same text as the 『Eight Difficulties』 chapter of the Ekottara Agama. Now, upon examining the Dan version, it is indeed this one; while the sutra text in the Guo and Song versions is the 『Sutra of the Unprecedented Qualities』 from the 『Hui』 section, which is a lost translation from the Later Han Dynasty, originating from old records. I speculate that the Song collection, in this 『Ruo』 section, lost the true 『Sutra of the Four Unprecedented Qualities』 and instead obtained the 『Sutra of the Unprecedented Qualities』 from the 『Hui』 section, thinking that the word 『four』 was missing from the sutra name, and thus added the word 『four』 and re-edited it here, which is a mistake. Alas! This error has four faults: losing the true 『Sutra of the Four Unprecedented Qualities』 is the first; the 『Sutra of the Unprecedented Qualities』 is recorded twice, which is the second; and furthermore, the lost translation is attributed to Dharmaraksa, which is the third; that sutra is a Mahayana scripture, yet it is suppressed and included in the Hinayana collection, which is the fourth. Therefore, the Song version of the sutra is discarded and the Dan version is adopted. If later scholars wish to know what the discarded sutra is like, please refer to the 『Sutra of the Unprecedented Qualities』 in the 『Hui』 section, that is it.

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