T14n0499_佛為阿支羅迦葉自化作苦經

大正藏第 14 冊 No. 0499 佛為阿支羅迦葉自化作苦經

No. 499

佛為阿支羅迦葉自化作苦經

失譯

如是我聞：

一時，佛住王舍城耆阇崛山。

爾時世尊，晨朝著衣持缽，出耆阇崛山，入王舍城乞食。

時有阿支羅迦葉，為營小事，出王舍城，向耆阇崛山。遙見世尊，見已詣佛所，白佛言：「瞿曇！欲有所問，寧有閑暇，見答與不？」

佛告迦葉：「今非論時，我今入城乞食，來還則是其時，當爲汝說。」

第二亦如是說，第三複問：「瞿曇何為我作留難？瞿曇云何有異？我今欲有所問，為我解說。」

佛告阿支羅迦葉：「隨汝所問。」

阿支羅迦葉白佛言：「云何瞿曇，苦自作耶？」

佛告迦葉：「苦自作者，此是無記。」

迦葉復問：「云何瞿曇，苦他作耶？」

佛告迦葉：「苦他作者，此亦無記。」

迦葉復問：「苦自他作耶？」

佛告迦葉：「苦自他作，此亦無記。」

迦葉復問：「云何瞿曇，苦非自非他無因作耶？」

佛告迦葉：「苦非自非他無因作者，此亦無記。」

迦葉復問：「瞿曇！所問苦自作耶？答言無記。他作耶？自他作耶？非自非他

【現代漢語翻譯】現代漢語譯本《佛為阿支羅迦葉自化作苦經》

失譯

如是我聞：

一時，佛陀住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）。

這時，世尊（Bhagavat）早上穿好衣服，拿著缽，離開耆阇崛山，進入王舍城乞食。

當時，阿支羅迦葉（Ajita Kesakambalin）爲了處理一些小事，離開王舍城，前往耆阇崛山。遠遠地看見世尊，看見后就走到佛陀那裡，對佛陀說：『瞿曇（Gautama）！我想問一些問題，您是否有空閑，願意回答嗎？』

佛陀告訴迦葉：『現在不是討論的時候，我現在要進城乞食，回來之後就是時候了，到時再為你解說。』

第二次也這樣說，第三次又問：『瞿曇為什麼阻止我？瞿曇有什麼不同？我現在想問一些問題，請為我解說。』

佛陀告訴阿支羅迦葉：『隨你問吧。』

阿支羅迦葉問佛陀說：『瞿曇，苦是自己造成的嗎？』

佛陀告訴迦葉：『苦是自己造成的，這個是不可記說的。』

迦葉又問：『瞿曇，苦是他人造成的嗎？』

佛陀告訴迦葉：『苦是他人造成的，這個也是不可記說的。』

迦葉又問：『苦是自己和他人共同造成的嗎？』

佛陀告訴迦葉：『苦是自己和他人共同造成的，這個也是不可記說的。』

迦葉又問：『瞿曇，苦既不是自己造成，也不是他人造成，沒有原因而產生的嗎？』

佛陀告訴迦葉：『苦既不是自己造成，也不是他人造成，沒有原因而產生的，這個也是不可記說的。』

迦葉又問：『瞿曇！我問苦是自己造成的嗎？您回答說不可記說。他人造成的嗎？自己和他人造成的嗎？既不是自己也不是他人造成的嗎？』

【English Translation】 English version The Sutra of the Buddha Transforming Himself into Suffering for Ajita Kesakambalin

Lost in Translation

Thus have I heard:

At one time, the Buddha was staying at Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City).

At that time, the Bhagavat (World-Honored One), in the morning, put on his robes, held his bowl, and left Gṛdhrakūṭa Mountain to enter Rājagṛha for alms.

At that time, Ajita Kesakambalin (Ajita of the Hair Blanket), in order to attend to some small matters, left Rājagṛha and headed towards Gṛdhrakūṭa Mountain. He saw the Bhagavat from afar, and having seen him, he went to the Buddha and said, 'Gautama (Gotama)! I wish to ask some questions, do you have the leisure to answer them or not?'

The Buddha told Kashyapa (Kassapa): 'Now is not the time for discussion. I am now entering the city for alms. When I return, that will be the time, and I will explain it to you.'

The second time he said the same, and the third time he asked again: 'Gautama, why do you hinder me? What is different about Gautama? I now wish to ask some questions, please explain them to me.'

The Buddha told Ajita Kesakambalin: 'Ask whatever you wish.'

Ajita Kesakambalin asked the Buddha, saying: 'Gautama, is suffering self-made?'

The Buddha told Kashyapa: 'Suffering being self-made, this is unrecordable.'

Kashyapa asked again: 'Gautama, is suffering made by others?'

The Buddha told Kashyapa: 'Suffering being made by others, this is also unrecordable.'

Kashyapa asked again: 'Is suffering made by both self and others?'

The Buddha told Kashyapa: 'Suffering being made by both self and others, this is also unrecordable.'

Kashyapa asked again: 'Gautama, is suffering made without cause, neither by self nor by others?'

The Buddha told Kashyapa: 'Suffering being made without cause, neither by self nor by others, this is also unrecordable.'

Kashyapa asked again: 'Gautama! I asked if suffering is self-made? You answered that it is unrecordable. Made by others? Made by both self and others? Made neither by self nor by others?'

無因作耶？答言無記。今無此苦耶？」

佛告迦葉：「非無此苦，然有此苦。」

迦葉白佛言：「善哉瞿曇！說有此苦，為我說法，令我知苦見苦。」

佛告迦葉：「若受即自受者，我應說苦自作；若他受他即受者，是則他作；若受自受受他受復與苦者，如是者自他作，我亦不說；若不因自他無因而生苦者，我亦不說。離此諸邊，說其中道。如來說法，此有故彼有，此起故彼起，謂緣無明行乃至純大苦聚集；無明滅則行滅，乃至純大苦聚滅。」

佛說此經已，阿支羅迦葉遠塵離垢，得法眼凈。

時阿支羅迦葉，見法得法，知法入法，度諸狐疑，不由他知，不因他度，于正法律，心得無畏，合掌白佛言：「世尊！我今已度，我從今日，歸依佛、歸依法、歸依僧，盡形壽作優婆塞，證知我。」

阿支羅迦葉聞佛所說，歡喜隨喜，作禮而去。

時阿支羅迦葉辭世尊去，不久為護犢牸牛所觸殺，于命終時，諸根清凈，顏色鮮白。

爾時世尊，入城乞食。時有眾多比丘，亦入王舍城乞食，聞有傳說，阿支羅迦葉從世尊聞法，辭去不久，為牛所觸殺，于命終時，諸根清凈，顏色鮮白。諸比丘乞食已還出，舉衣缽洗足，詣世尊所，稽首禮足，退座一面，白佛言：「世尊！我今晨朝

【現代漢語翻譯】現代漢語譯本：『是無因而產生的嗎？』回答說『不可記說』。『現在沒有這種痛苦嗎？』

佛陀告訴迦葉（Kasyapa，人名）: 『並非沒有這種痛苦，而是有這種痛苦。』

迦葉（Kasyapa）對佛陀說：『善哉，瞿曇（Gautama，佛陀的姓氏）！您說有這種痛苦，請為我說法，讓我瞭解痛苦，看見痛苦。』

佛陀告訴迦葉（Kasyapa）：『如果領受就是自己領受，我應該說痛苦是自己造成的；如果是他人領受就是他人造成的，那就是他人造成的；如果領受既有自己領受也有他人領受，並且與痛苦有關，這樣就是自己和他人共同造成的，我也不這樣說；如果不是因為自己或他人，而是無因而產生痛苦，我也不這樣說。離開這些邊見，我說的是中道。如來說法，因為有這個所以有那個，因為這個生起所以那個生起，就是以無明（Avidya，佛教術語，指對真理的無知）為緣而有行（Samskara，佛教術語，指業力），乃至純粹巨大的痛苦聚集；無明（Avidya）滅盡則行（Samskara）滅盡，乃至純粹巨大的痛苦聚集滅盡。』

佛陀說完這部經后，阿支羅迦葉（Ajita Kasyapa，人名）遠離塵垢，獲得法眼凈（Dharma-caksu，佛教術語，指證悟真理的智慧）。

當時，阿支羅迦葉（Ajita Kasyapa）見法得法，知法入法，度脫各種狐疑，不依賴他人指點，不依靠他人度化，對於正法律（Dharma-vinaya，佛教術語，指佛陀的教法和戒律），內心獲得無畏，合掌對佛陀說：『世尊！我現在已經得度，我從今天開始，皈依佛（Buddha，覺悟者）、皈依法（Dharma，佛法）、皈依僧（Sangha，僧團），終身作為優婆塞（Upasaka，在家男居士），請您證明我。』

阿支羅迦葉（Ajita Kasyapa）聽聞佛陀所說，歡喜隨喜，行禮后離去。

當時，阿支羅迦葉（Ajita Kasyapa）辭別世尊離去後不久，被一頭保護小牛的母牛觸殺，在臨命終時，諸根清凈，容顏鮮白。

這時，世尊進入城中乞食。當時有眾多比丘（Bhikkhu，出家僧人）也進入王舍城（Rajagrha，古印度城市）乞食，聽到有傳說，阿支羅迦葉（Ajita Kasyapa）從世尊聽聞佛法后，辭去不久，被牛觸殺，在臨命終時，諸根清凈，容顏鮮白。眾比丘乞食完畢后返回，收拾衣缽，洗凈雙足，前往世尊處，頂禮佛足，退坐一旁，對佛陀說：『世尊！今天早上』

【English Translation】 English version: 『Is it made without a cause?』 The answer is 『Unspeakable.』『Is there no such suffering now?』

The Buddha said to Kasyapa (Kasyapa, a name): 『It is not that there is no such suffering, but there is such suffering.』

Kasyapa (Kasyapa) said to the Buddha: 『Excellent, Gautama (Gautama, Buddha's surname)! You say there is such suffering, please explain the Dharma for me, so that I may understand suffering and see suffering.』

The Buddha said to Kasyapa (Kasyapa): 『If the receiver is oneself, I should say that suffering is self-made; if another receives it, then it is made by another; if the receiver is both oneself and another, and it is related to suffering, then it is made by both oneself and another, I do not say that either; if suffering arises not because of oneself or another, but without a cause, I do not say that either. Apart from these extremes, I speak of the Middle Way. The Tathagata (Tathagata, 'He who has thus come', an epithet of the Buddha) teaches that because this exists, that exists; because this arises, that arises, namely, conditioned by ignorance (Avidya, Buddhist term, referring to ignorance of the truth) there are volitional formations (Samskara, Buddhist term, referring to karmic forces), up to the entire mass of great suffering gathers; with the cessation of ignorance (Avidya), volitional formations (Samskara) cease, up to the entire mass of great suffering ceases.』

After the Buddha finished speaking this sutra, Ajita Kasyapa (Ajita Kasyapa, a name) was far from dust and defilement, and obtained the pure Dharma eye (Dharma-caksu, Buddhist term, referring to the wisdom of realizing the truth).

At that time, Ajita Kasyapa (Ajita Kasyapa) saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, crossed over all doubts, not relying on others' guidance, not relying on others' deliverance, in the correct Dharma-vinaya (Dharma-vinaya, Buddhist term, referring to the Buddha's teachings and precepts), his mind gained fearlessness, and he joined his palms and said to the Buddha: 『World Honored One! I am now delivered. From today onwards, I take refuge in the Buddha (Buddha, the awakened one), take refuge in the Dharma (Dharma, the Buddha's teachings), take refuge in the Sangha (Sangha, the monastic community), and for the rest of my life, I will be an Upasaka (Upasaka, a male lay devotee), please acknowledge me.』

Ajita Kasyapa (Ajita Kasyapa) heard what the Buddha said, rejoiced and followed with joy, paid homage and departed.

At that time, Ajita Kasyapa (Ajita Kasyapa) bid farewell to the World Honored One and left. Not long after, he was killed by a cow protecting her calf. At the time of his death, his faculties were clear and his complexion was bright white.

At this time, the World Honored One entered the city to beg for food. At that time, many Bhikkhus (Bhikkhu, ordained monks) also entered Rajagrha (Rajagrha, an ancient Indian city) to beg for food, and heard the rumor that Ajita Kasyapa (Ajita Kasyapa), after hearing the Dharma from the World Honored One, departed not long after, and was killed by a cow. At the time of his death, his faculties were clear and his complexion was bright white. After the Bhikkhus finished begging for food, they returned, put away their robes and bowls, washed their feet, went to the World Honored One, prostrated themselves at the Buddha's feet, sat down to one side, and said to the Buddha: 『World Honored One! This morning』

，眾多比丘，入城乞食，聞阿支羅迦葉從世尊聞法律，辭去不久，為護犢牛所觸殺，于命終時，諸根清凈，顏色鮮白。世尊！彼生何趣？何處受生？彼何所得？」

佛告諸比丘：「彼已見法知法，次法不受於法，已般涅槃，汝等當往供養其身。」

爾時，世尊為阿支羅迦葉受第一記。

佛說為阿支羅迦葉自化作苦經一卷

【現代漢語翻譯】現代漢語譯本：眾多比丘進入城中乞食，聽聞阿支羅迦葉（Ajita Kesakambalin，一位古代印度哲學家）從世尊那裡聽聞佛法后，辭別不久，被一頭保護小牛的母牛觸殺。他在臨終時，諸根清凈，容顏鮮白。世尊！他會轉生到哪裡？會在何處受生？他最終會獲得什麼果報？」

佛陀告訴眾比丘：『他已經見法知法，證悟了涅槃之前的最後階段，不再會輪迴受生，已經般涅槃（Parinirvana，完全的涅槃）。你們應當前去供養他的遺體。』

當時，世尊為阿支羅迦葉授了第一個記別。

佛陀所說的為阿支羅迦葉自化作苦經一卷。

【English Translation】 English version: A number of monks, while entering the city for alms, heard that Ajita Kesakambalin (Ajita Kesakambalin, an ancient Indian philosopher), having heard the Dharma from the World Honored One, departed not long after and was killed by a cow protecting its calf. At the time of his death, his faculties were clear, and his complexion was bright white. World Honored One! Where will he be reborn? Where will he take rebirth? What will he attain?'

The Buddha told the monks, 'He has already seen the Dharma and knows the Dharma. He will not receive further existence after this life, having attained Parinirvana (Parinirvana, complete Nirvana). You should go and make offerings to his body.'

At that time, the World Honored One gave the first prediction concerning Ajita Kesakambalin.

The Buddha spoke of a scripture on suffering transformed by Ajita Kesakambalin himself, consisting of one scroll.