MN 74 · 长爪经
201如是我闻：有一次，世尊住在王舍城灵鹫山的野猪窟。那时，游方者长爪来见世尊；见面后，与世尊互相问候。彼此寒暄了该问候、该忆念的话之后，他站在一边。站在一边的游方者长爪对世尊这样说：“乔达摩先生，我持这样的主张、这样的见解：‘一切对我来说都不可接受。’”“阿耆毗舍那，你的那个见解——‘一切对我来说都不可接受’，这个见解本身，你也不接受吗？”“乔达摩先生，如果我能接受这个见解，那它也会是同样的情况，那它也会是同样的情况。”“可是，阿耆毗舍那，在世间人数非常非常多的那些人是这样说的：‘那它也会是同样的情况，那它也会是同样的情况。’他们既不放下那个见解，又去执取另一个见解。而阿耆毗舍那，在世间人数非常非常少的那部分人是这样说的：‘那它也会是同样的情况，那它也会是同样的情况。’他们放下那个见解，而不去执取另一个见解。阿耆毗舍那，有一些沙门和婆罗门持这样的主张、这样的见解：‘一切我都可以接受’；阿耆毗舍那，有一些沙门和婆罗门持这样的主张、这样的见解：‘一切我都不可接受’；阿耆毗舍那，有一些沙门和婆罗门持这样的主张、这样的见解：‘有些我可接受，有些我不可接受’。阿耆毗舍那，其中那些持‘一切我都可以接受’的主张和见解的沙门和婆罗门，他们的这个见解接近于贪，接近于结缚，接近于欢喜，接近于耽著，接近于取；而阿耆毗舍那，那些持‘一切我都不可接受’的主张和见解的沙门和婆罗门，他们的这个见解接近于无贪，接近于无结缚，接近于无欢喜，接近于无耽著，接近于无取。
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘sabbaṃ me nakkhamatī’’’ti. ‘‘Yāpi kho te esā, aggivessana, diṭṭhi – ‘sabbaṃ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī’’ti? ‘‘Esā ce me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā’’ti. ‘‘Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti. Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti. Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti; santaggivessana , eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike ajjhosānāya santike upādānāya santike; tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’’ti.
202听了这话，游方者长爪对世尊这样说：“乔达摩尊者把我的见解高高捧起，乔达摩尊者把我的见解大大地高举了起来！”“阿耆毗舍那，其中那些持‘有些我可接受，有些我不可接受’的主张和见解的沙门和婆罗门：他们可接受的那部分见解，接近于贪，接近于结缚，接近于欢喜，接近于耽著，接近于取；而他们不可接受的那部分见解，接近于无贪，接近于无结缚，接近于无欢喜，接近于无耽著，接近于无取。阿耆毗舍那，其中那些持‘一切我都可以接受’的主张和见解的沙门和婆罗门，对此，一个有智慧的人会这样反思：‘我现在的这个见解——一切我都可以接受，如果我坚执、紧抓、固守这个见解而宣称：唯有这是真的，其他都是虚妄的；那么我就会与两类人起争执：一类是持这种主张、这种见解的沙门或婆罗门——一切我都不可接受，另一类是持这种主张、这种见解的沙门或婆罗门——有些我可接受、有些我不可接受，我会与这两类人起争执。有了争执，就会有争论；有了争论，就会有苦恼；有了苦恼，就会有伤害。’像这样，看到自己身上会有争执、争论、苦恼、伤害时，他就会放下那个见解，而不去执取另一个见解。这些见解就这样被断除，这些见解就这样被弃舍。
Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca – ‘‘ukkaṃseti me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti me bhavaṃ gotamo diṭṭhigata’’nti. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me khamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
203“阿耆毗舍那，其中那些持‘一切我都不可接受’的主张和见解的沙门和婆罗门，对此，一个有智慧的人会这样反思：‘我现在的这个见解——一切我都不可接受，如果我坚执、紧抓、固守这个见解而宣称：唯有这是真的，其他都是虚妄的；那么我就会与两类人起争执：一类是持这种主张、这种见解的沙门或婆罗门——一切我都可以接受，另一类是持这种主张、这种见解的沙门或婆罗门——有些我可接受、有些我不可接受，我会与这两类人起争执。有了争执，就会有争论；有了争论，就会有苦恼；有了苦恼，就会有伤害。’像这样，看到自己身上会有争执、争论、苦恼、伤害时，他就会放下那个见解，而不去执取另一个见解。这些见解就这样被断除，这些见解就这样被弃舍。
‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me nakkhamatī’ti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
204“阿耆毗舍那，其中那些持‘有些我可接受，有些我不可接受’的主张和见解的沙门和婆罗门，对此，一个有智慧的人会这样反思：‘我现在的这个见解——有些我可接受，有些我不可接受，如果我坚执、紧抓、固守这个见解而宣称：唯有这是真的，其他都是虚妄的；那么我就会与两类人起争执：一类是持这种主张、这种见解的沙门或婆罗门——一切我都可以接受，另一类是持这种主张、这种见解的沙门或婆罗门——一切我都不可接受，我会与这两类人起争执。有了争执，就会有争论；有了争论，就会有苦恼；有了苦恼，就会有伤害。’像这样，看到自己身上会有争执、争论、苦恼、伤害时，他就会放下那个见解，而不去执取另一个见解。这些见解就这样被断除，这些见解就这样被弃舍。
‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
205“然而，阿耆毗舍那，这个身体是有色的，由四大种所成，由父母所生，靠米饭粥所积聚，是构成无常、消损、磨损、崩坏、破散之法的事物，应当被随观为无常、苦、病、疮痈、箭刺、灾祸、顽疾、异己、坏的、空的、无我的。当一个人把这个身体随观为无常、苦、病、疮痈、箭刺、灾祸、顽疾、异己、坏的、空的、无我的时，他对这个身体的贪欲、身体的依恋、对身体的偏向，就会被断除。
‘‘Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsupacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo . Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.
6“阿耆毗舍那，有这三种受：乐受、苦受、不苦不乐受。阿耆毗舍那，当一个人正在体验乐受时，在那一刻他既没有在体验苦受，也没有在体验不苦不乐受；在那一刻，他纯粹只是在体验乐受。阿耆毗舍那，当一个人正在体验苦受时，在那一刻他既没有在体验乐受，也没有在体验不苦不乐受；在那一刻，他纯粹只是在体验苦受。阿耆毗舍那，当一个人正在体验不苦不乐受时，在那一刻他既没有在体验乐受，也没有在体验苦受；在那一刻，他纯粹只是在体验不苦不乐受。阿耆毗舍那，乐受也是无常的、有为的、缘起的、灭尽法、消退法、离欲法、息灭法；阿耆毗舍那，苦受也是无常的、有为的、缘起的、灭尽法、消退法、离欲法、息灭法；阿耆毗舍那，不苦不乐受也是无常的、有为的、缘起的、灭尽法、消退法、离欲法、息灭法。阿耆毗舍那，多闻的圣弟子如是观时，对乐受也厌离，对苦受也厌离，对不苦不乐受也厌离；因为厌离而离贪，因为离贪而解脱。在解脱之中，生起‘已解脱’的智。他了知：‘生已尽，梵行已立，应做之事已做，没有比这更进一步的了’。阿耆毗舍那，这样心得解脱的比丘，不随顺任何人的说法，也不与任何人争论；世间惯用之语，他亦随顺而用，但不执取。”
‘‘Tisso kho imā, aggivessana, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti , neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti; adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati ; nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ, vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasa’’nti.
206那时候，具寿舍利弗站在世尊背后，正为世尊扇着凉。这时，具寿舍利弗心里想道：“世尊确实为我们宣说了，要依证智来断除这些那些法；善逝确实为我们宣说了，要依证智来舍离这些那些法。”当具寿舍利弗这样思惟的时候，他的心不执取，从各种烦恼中解脱出来。而游方者长爪，也在此刻生起了远离尘垢的法眼：“凡是任何集法，那一切全都是灭法。”于是，游方者长爪亲自见到了法、证得了法、了解了法、洞彻了法，他越过了疑惑，断除了犹豫，获得了无畏，在这位导师的教法中不再需要依靠他人。他对世尊这样说：“太殊胜了，乔达摩先生！太殊胜了，乔达摩先生！就像有人把倒过来的东西扶正，把被遮盖的东西揭开，为迷路的人指出道路，或是在黑暗中举起油灯，让有眼睛的人能够看见东西一样。同样地，乔达摩先生用种种方式阐明了法。我，就在这里归依乔达摩先生、归依法，以及归依比丘僧团。请乔达摩先生接受我为在家弟子，从今天起，直到生命结束，我都归依于您。”
Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno . Atha kho āyasmato sāriputtassa etadahosi – ‘‘tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā’’ti. Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci. Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
8长爪经完 第四
Dīghanakhasuttaṃ niṭṭhitaṃ catutthaṃ.