T14n0582_佛說孫多耶致經

大正藏第 14 冊 No. 0582 佛說孫多耶致經

No. 582

佛說孫多耶致經

吳月支國居士支謙譯

聞如是：

一時佛在舍衛國，行在祇樹給孤獨園，除饉甚眾，佛為說經。

時有梵志，名孫多耶致，望見佛，即住拄杖，吐舌唸曰：「吾日三浴，啖果，飲水，不受人施。吾行勝沙門行。子曹甘食、好衣、溫蓐，訛賢非真，不如吾道也。」

佛知梵志心之所存，告諸沙門曰：「夫人為行，有二十一惡，不得美食、好衣：志在淫泆；志在瞋恚；志在愚癡；志在睡臥；志在凝結，謂無應儀；志在貢高；志在憍慢；志在嫉妒；志在慳貪；志在兇虐，無惻隱心；志在虛偽，內外相違；志在不慚，內無愧心；志在穢行，不自羞鄙；志在彼惡而不自見；志在淫泆，言不嘆貞；志在交話，讒成二惡；志在會鬥，不釋兩諍；志在無禮，自可不謙；志在遂非，不受賢諫；志在不孝，滅慈好逆；志好邪道，供奉妖蠱，家財虛竭，令親困窮，不覺非常，不歸三尊，美食、好衣從欲奢華。以斯二十一惡，穢亂其心。猶潔污垢，染之為色，萬無一益。懷斯眾惡，死入地獄、餓鬼、畜生，其痛難量。

「沙門睹佛明戒，棄故自新，練情滅欲，內外清凈。又如凈潔，染即成色

【現代漢語翻譯】現代漢語譯本《佛說孫多耶致經》

劉宋時期月支國居士支謙翻譯

我聽聞是這樣的：

一時，佛陀在舍衛國（古印度王國名），住在祇樹給孤獨園（祇園精舍），有很多解除饑荒的人，佛陀為他們講經說法。

當時有一位婆羅門（古印度僧侶階層），名叫孫多耶致，遠遠望見佛陀，便停下拄杖，吐出舌頭，心中想道：『我每日三次沐浴，吃水果，喝清水，不接受別人的施捨。我的修行勝過沙門（佛教出家修行者）的修行。那些沙門貪圖美食、好衣、溫暖的床鋪，虛偽不真誠，不如我的修行。』

佛陀知道婆羅門心中所想，告訴眾沙門說：『人之所以行為不好，有二十一種惡行，以致不能得到美食、好衣：心志在於淫慾放蕩；心志在於嗔恨惱怒；心志在於愚昧無知；心志在於貪睡懶惰；心志在於固執己見，認為沒有禮儀規範；心志在於貢高自大；心志在於驕傲輕慢；心志在於嫉妒賢能；心志在於慳吝貪婪；心志在於兇殘暴虐，沒有同情心；心志在於虛假偽詐，內外不一致；心志在於不知羞恥，內心沒有慚愧；心志在於行為污穢，不自我羞辱鄙視；心志在於只看到別人的惡行而看不到自己的；心志在於淫慾放蕩，言語不讚美貞潔；心志在於搬弄是非，用讒言造成雙方的仇恨；心志在於參與爭鬥，不化解雙方的爭端；心志在於沒有禮貌，自以為是而不謙虛；心志在於執迷不悟，不接受賢人的勸諫；心志在於不孝順父母，泯滅慈愛之心而忤逆父母；心志在於愛好邪門歪道，供奉妖魔鬼怪，導致家財耗盡，使親人陷入困境，不覺悟世事無常，不皈依佛法僧三寶，卻貪圖美食好衣，放縱奢華。因為這二十一種惡行，污穢擾亂他們的心。就像潔凈的東西被污垢沾染，染上其他顏色，沒有絲毫益處。懷有這些惡行，死後會墮入地獄、餓鬼、畜生道，所受的痛苦難以估量。

『沙門看到佛陀光明正大的戒律，拋棄過去的錯誤，改過自新，磨練情慾，滅除貪慾，使內心和外在都清凈。又像一塊乾淨的布，染上顏色就能成為美麗的色彩。』

【English Translation】 English version The Sutra of Sundarika Bharadvaja Spoken by the Buddha

Translated by Zhi Qian, a lay Buddhist from Yuezhi during the Liu Song Dynasty

Thus have I heard:

At one time, the Buddha was in Shravasti (an ancient Indian kingdom), residing in the Jeta Grove Anathapindika Park (Jeta Vana Vihara). There were many people relieved from famine, and the Buddha was expounding the Dharma for them.

At that time, there was a Brahmin (an ancient Indian priestly class) named Sundarika Bharadvaja, who saw the Buddha from afar. He stopped his staff, stuck out his tongue, and thought in his heart: 'I bathe three times a day, eat fruits, drink water, and do not accept offerings from others. My practice is superior to that of the Shramanas (Buddhist renunciates). Those Shramanas are greedy for delicious food, fine clothes, and warm beds, they are false and not genuine, not as good as my way.'

The Buddha, knowing what the Brahmin was thinking, told the Shramanas: 'People behave badly because of twenty-one evil deeds, which prevent them from obtaining delicious food and fine clothes: their minds are set on lust and dissipation; their minds are set on anger and resentment; their minds are set on ignorance and delusion; their minds are set on sleep and laziness; their minds are set on stubbornness, thinking there are no proper manners; their minds are set on arrogance and conceit; their minds are set on pride and disdain; their minds are set on jealousy and envy; their minds are set on stinginess and greed; their minds are set on cruelty and brutality, without compassion; their minds are set on hypocrisy and deceit, with inner and outer inconsistency; their minds are set on shamelessness, with no inner remorse; their minds are set on defiled conduct, without self-reproach or contempt; their minds are set on seeing the faults of others but not seeing their own; their minds are set on lust and dissipation, and their words do not praise chastity; their minds are set on gossiping and slandering, creating hatred between two parties; their minds are set on participating in fights, not resolving disputes; their minds are set on being impolite, self-righteous and not humble; their minds are set on persisting in wrongdoing, not accepting the advice of the wise; their minds are set on being unfilial to parents, extinguishing loving-kindness and acting against them; their minds are set on loving heterodox paths, worshiping demons and ghosts, leading to the exhaustion of family wealth, causing relatives to fall into distress, not realizing the impermanence of things, not taking refuge in the Three Jewels (Buddha, Dharma, Sangha), but craving delicious food and fine clothes, indulging in extravagance. Because of these twenty-one evil deeds, their minds are defiled and disturbed. Just like something clean being stained by dirt, dyed with other colors, there is no benefit at all. Harboring these evil deeds, after death they will fall into hell, the realm of hungry ghosts, and the animal realm, and the suffering they endure will be immeasurable.'

'The Shramanas, seeing the Buddha's bright and upright precepts, abandon their past mistakes, reform themselves, refine their emotions, extinguish their desires, and purify their inner and outer selves. It is like a clean cloth, which can become a beautiful color when dyed.'

，為眾所觀。沙門睹明，行高智足。天下供奉衣、食、殿舍，受之無尤，施者福大。進行禪定，獲溝港、頻來、不還、應儀，人亦聞之。沙門雖未得道，明佛經義，執心端正，孝順經教，弘慈普育，潤逮群生，恕己安彼，視怨若子。見女人來，待之以妹。若睹窮苦，當念地獄、餓鬼、畜生，愿令群生身安意喜，得逢三寶，垢除冥滅，心凈見明，還於本無，永康無極。志行如斯，美食、好衣終始無罪。群生本性，貪淫、瞋恚、愚癡、嫉妒，濁中之濁、冥中之冥者。沙門心開受明，癡垢都寂。雖處穢世，猶蓮華居夫泥中，泥不能染華，受施無罪。夫懷三毒、十惡不除，恣心從欲，諂欺求潤，不奉佛戒，寧吞熱鐵，飲洋銅。斯死須臾穢濁受施，死入太山，飲銅，食炭，其年難計矣。」

梵志前白佛言：「吾欲去浴，有溪名好首。夫入中浴者，意之穢垢，隨水流漂。自聞父教，吾日三浴。」

佛告梵志：「斯土多溪，人入中浴可得獲度苦乎？千浴之人可除身垢，奈心垢何？吾諸沙門斷求念空，不願三界，心垢寂滅，以得凈道。汝從何師？受法水浴，去心垢乎？」

對曰：「吾父云爾。」

佛言：「若父得道不？」

對曰：「不也。」

佛言：「吾道從心出，心端，志凈，乃得道耳。」

【現代漢語翻譯】現代漢語譯本：「他受到大眾的瞻仰。這位沙門（出家修道的人）名叫睹明，修行高尚，智慧充足。天下人供養的衣服、食物、殿舍，他接受了也沒有過錯，因為佈施的人因此獲得的福報很大。他精進地進行禪定，獲得了須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（應供）的果位，人們也都知道他的事蹟。這位沙門雖然還沒有完全得道，但他精通佛經的義理，心志端正，孝順佛陀的教誨，弘揚慈悲，普遍地養育眾生，恩澤遍及一切生命，寬恕自己，安定他人，看待仇人如同自己的孩子。見到女人來，以對待妹妹的態度對待她們。如果看到窮困痛苦的人，就想到地獄、餓鬼、畜生道的苦難，愿一切眾生身心安樂喜悅，能夠遇到佛法僧三寶，使罪惡消除，黑暗滅盡，內心清凈，見到光明，迴歸到本來的空無狀態，永遠安康沒有窮盡。他的志向和行為如此，那麼即使享用美食、穿著好衣服，始終都沒有罪過。眾生的本性，是貪婪、淫慾、嗔恨、愚癡、嫉妒，這是污濁中最污濁的，黑暗中最黑暗的。沙門心懷光明，接受佛法的開示，癡迷的污垢全部寂滅。雖然身處污穢的世間，卻像蓮花一樣生長在泥土中，泥土不能夠污染蓮花，所以接受供養沒有罪過。如果心懷貪嗔癡三毒，不去除殺盜淫妄酒等十惡，放縱自己的慾望，用諂媚欺騙的手段來謀求利益，不遵守佛陀的戒律，寧願吞下燒紅的鐵丸，飲用滾燙的銅汁。這樣的人死後，短暫的污濁之身接受供養，死後會墮入太山地獄，飲銅汁，吃炭火，那所受的苦難，時間長得難以計算啊。」梵志（婆羅門）上前對佛說：「我想去洗澡，有一條溪流名叫好首。進入其中洗浴的人，心中的污穢，會隨著水流漂走。我從小就聽從父親的教導，每天洗三次澡。」佛告訴梵志：「這個地方有很多溪流，人們進入其中洗浴就可以獲得解脫嗎？洗一千次澡的人可以去除身上的污垢，那麼心中的污垢怎麼辦呢？我的那些沙門斷絕了求取之心，念空一切，不貪求三界，心中的污垢寂滅，因此獲得了清凈的道。你從哪位老師那裡，接受用水洗浴的方法，來去除心中的污垢呢？」梵志回答說：「我父親是這樣說的。」佛說：「你的父親得道了嗎？」梵志回答說：「沒有。」佛說：「我的道是從心中生出的，心端正，志向清凈，才能得道啊。」

【English Translation】 English version: 'He is observed by the multitude. This Shramana (ascetic) is named Du Ming, his practice is noble, and his wisdom is sufficient. The clothes, food, and dwellings offered by the world, he accepts without fault, for the merit of the donors is great. He diligently practices meditation, attaining the fruits of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one), and people also hear of his deeds. Although this Shramana has not yet fully attained enlightenment, he is well-versed in the meaning of the Buddha's teachings, his mind is upright, he is filial to the Buddha's teachings, he promotes compassion, universally nurturing sentient beings, his grace extends to all life, he forgives himself and brings peace to others, and he views enemies as his own children. When he sees women coming, he treats them as sisters. If he sees the poor and suffering, he thinks of the suffering of hell, hungry ghosts, and animals, wishing that all beings may have peace and joy in body and mind, and be able to encounter the Triple Gem (Buddha, Dharma, Sangha), so that their sins may be eliminated, darkness extinguished, their hearts purified, and they may see the light, returning to their original state of emptiness, forever peaceful and without end. His aspirations and actions are such, then even if he enjoys delicious food and wears fine clothes, he is ultimately without sin. The nature of sentient beings is greed, lust, anger, ignorance, and jealousy, which are the most turbid of the turbid and the darkest of the dark. The Shramana's heart is open to the light, receiving the Buddha's teachings, and the defilements of delusion are all extinguished. Although he dwells in a defiled world, he is like a lotus flower growing in the mud, but the mud cannot stain the flower, so accepting offerings is without sin. If one harbors the three poisons (greed, hatred, and delusion), does not eliminate the ten evils (killing, stealing, sexual misconduct, lying, double-tongue, harsh speech, frivolous talk, greed, anger, and wrong views), indulges in one's desires, seeks profit through flattery and deceit, and does not follow the Buddha's precepts, it would be better to swallow hot iron and drink molten copper. Such a person, after death, his brief defiled body receiving offerings, will fall into Mount Tai Hell, drinking copper and eating charcoal, and the suffering he endures will be immeasurable.' The Brahmin (梵志) stepped forward and said to the Buddha, 'I wish to go bathe, there is a stream named Good Head. Those who bathe in it, the defilements of their minds will be carried away by the water. Since I was young, I have followed my father's teachings and bathe three times a day.' The Buddha said to the Brahmin, 'There are many streams in this land, can people be liberated by bathing in them? Those who bathe a thousand times can remove the dirt from their bodies, but what about the dirt in their minds? My Shramanas have cut off the desire for seeking, contemplate emptiness, do not crave the three realms, and the defilements of their minds are extinguished, thus attaining the pure path. From which teacher did you receive the method of bathing with water to remove the defilements of your mind?' The Brahmin replied, 'My father said so.' The Buddha said, 'Has your father attained the Way?' The Brahmin replied, 'No.' The Buddha said, 'My Way comes from the heart, only with an upright heart and pure aspirations can one attain the Way.'

梵志長跪陳白：「吾向拄杖吐舌，但為狂愚耳。今聞佛經，心始醒寤。猶冥中有燈火，始今有目矣。乞為沙門，愿佛哀納！」

佛言：「若有親，報之。」

對曰：「無親。」

佛言：「沙門來。」

即成沙門已，于樹下坐，惟二十一事，去諸慾念，霍然無想，即得應儀道，赴至佛所，以頭面著佛足言：「今盲者得視，狂病得愈。」

佛言：「斯道佳耶？汝道佳乎？」

對曰：「眾道皆邪，唯佛道正。」

佛告諸沙門：「熟惟二十一事，道可得矣。」

諸沙門聞經歡喜，作禮而退。

佛說孫多耶致經

【現代漢語翻譯】現代漢語譯本：一位婆羅門（梵志）長跪稟告說：『我之前拄著枴杖吐著舌頭，那只是因為我瘋狂愚昧罷了。如今聽聞佛經，內心才開始醒悟。就像在黑暗中有了燈火，現在才算有了眼睛。懇請允許我成為沙門（出家人），希望佛陀慈悲接納！』佛陀說：『如果還有親人，去告知他們。』回答說：『沒有親人了。』佛陀說：『來吧，沙門。』他立刻成為沙門后，在樹下打坐，專心思考那二十一件事，去除各種慾望和念頭，突然之間進入無念的狀態，立刻證得了相應的道果，來到佛陀處，以頭面觸碰佛足說：『現在我這個盲人能夠看見了，瘋狂的疾病也痊癒了。』佛陀說：『這條道路好嗎？你所修的道好嗎？』回答說：『所有的道都是邪道，只有佛陀的道才是正道。』佛陀告訴各位沙門：『仔細思考這二十一件事，道就可以證得了。』各位沙門聽聞佛經后歡喜，行禮後退下。佛說孫多耶致經

【English Translation】 English version: A Brahmin (梵志, Fànzhì) knelt and reported: 'My previous behavior of leaning on a staff and sticking out my tongue was merely due to my madness and ignorance. Now, having heard the Buddha's teachings, my heart has begun to awaken. It is as if there is a lamp in the darkness; only now do I have eyes. I beg to become a Shramana (沙門, a wandering ascetic), and I hope the Buddha will compassionately accept me!' The Buddha said, 'If you have relatives, inform them.' He replied, 'I have no relatives.' The Buddha said, 'Come, Shramana.' Immediately after becoming a Shramana, he sat under a tree, focusing solely on twenty-one matters, eliminating all desires and thoughts. Suddenly, he entered a state of no-thought, and immediately attained the corresponding fruit of the path. He went to the Buddha, touched the Buddha's feet with his head and face, and said, 'Now, this blind man can see, and the madness is cured.' The Buddha said, 'Is this path good? Is the path you cultivate good?' He replied, 'All paths are wrong paths; only the Buddha's path is the right path.' The Buddha told the Shramanas, 'Carefully contemplate these twenty-one matters, and the path can be attained.' The Shramanas, hearing the teachings, rejoiced, paid their respects, and withdrew. The Sutra of Sundaya's Attainment Spoken by the Buddha