Ye Dhammā Hetu 緣起法頌, 緣起偈, Ye Dharma Hetu (the Dependent Origination)


Ye Dhammā Hetu 緣起法頌
文獻 偈頌       參考出處
Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha; tesañca yo nirodho, evaṃvādī mahāsamaṇo. CSCD Tipitaka (Roman)
巴利律藏
諸法從因生, 如來說其因﹔ 諸法滅亦然, 是大沙門說。
釋性恩,巴利學習系列Ⅱ.
《尼柯耶》選讀
舍利弗的一生 從因而生的一切事物, 如來已說其因; 一切事物如何消散,他也說了, 這就是大沙門的教法。
《舍利弗的一生》
香光書鄉/法向叢書
【關於緣起思想形成
與發展的銓釋學考察】
(傅偉勳 譯) (詳述)
諸法從因生, 如來說其因, 諸法滅亦然, 沙門如是說 《中華佛學學報第4期》
佛學數位圖書館
暨博物館
巴利律藏 (詳見)
諸法從緣起 如來說此因 彼法因緣盡 是大沙門說
佛學數位圖書館
暨博物館
轉正法輪 (詳參) 諸法從因生, 如來說其因; 彼亦從因滅, 此大沙門說。
帕奧禪師禪修
開示與問答
巴利律藏大品
諸法因緣生 如來說其因 諸法滅亦然 是大沙門說
元亨寺
南傳大藏經
南傳大藏經選譯
巴利律藏大品
諸法從因生, 如來説其因; 及彼等之滅, 此大沙門説。
覓寂比丘,
南傳大藏經選譯
-- 經偈選譯 [ref-7]
四分律 若法所因生, 如來說是因, 若法所因滅,
大沙門亦說此義。
此是我師說。
大正藏《四分律》
卷第三十三
根本說一切有部毘奈耶 諸法從緣起, 如來說是因, 彼法因緣盡, 是大沙門說
大正藏
《根本說一切有部毘奈耶出家事》
五分律 我師所說: 法從緣生, 亦從緣滅。 一切諸法,空無有主。
大正藏
《彌沙塞部和醯五分律》 第16卷
佛本行集經 諸法從因生, 諸法從因滅, 如是滅與生, 沙門說如是。
大正藏
《佛本行集經》.
舍利目連因緣品
佛本行集經 諸法因生者, 彼法隨因滅, 因緣滅即道, 大師說如是。
大正藏
《佛本行集經》.
舍利目連因緣品
初分說經 若法因緣生, 法亦因緣滅, 是生滅因緣, 佛大沙門說。
大正藏
《初分說經》卷下
造塔功德經 諸法因緣生, 我說此因緣。 因緣盡故滅, 我作如是說。
大正藏
《造塔功德經》
浴佛功德經 諸法從緣起, 如來說是因, 彼法因緣盡, 是大沙門說。
大正藏
《浴佛功德經》
大智度論 諸法因緣生, 是法說因緣, 是法因緣盡, 大師如是言。
大正藏
《大智度論》
舍利弗因緣
The Life of Sariputta Of all those things that from a cause arise, Tathagata the cause thereof has told; And how they cease to be, that too he tells, This is the doctrine of the Great Recluse.
"The Life of Sariputta"
by Ven. Nyanaponika Thera
(The Great Chapter sections 1-4)
Whatever things have a cause and source, their cause the Realised One told, And also that which is their cessation - such is the Great Ascetic's doctrine.
edited & translated by
Ven. Ānandajoti Bhikkhu
【縁起法頒の一考察】 [ref-1] 凡そ原因から発生するもろもろの法、 それら (の法) の原因を如来は説かれる。 又それら (の法) の滅 (を如来は説かれる)。 大沙門はこのように説きたもう。
【縁起法頒の一考察】.
風間敏夫
【縁起法頌再考】 [ref-2] 凡そ因生なる諸法と, それらの因を,如來は説かれた。 またそれらの凡そ滅なるものを。 大沙門はこのように語られる方である。
《縁起法頌再考》
--註釈文献の紹介を 中心に--.
若原雄昭
縁起法頌
(JP Wikipedia) [ref-3]
諸法は原因より生ずる。 じつに如来はそれらの原因を説く。 それらの消滅をも。
これが大沙門
(ゴータマ・ブッダ)
の教えである。
日文版維基百科
The Noble Mahāyāna Sūtra on Dependent Arising [ref-4] All phenomena that arise from causes, The Tathāgata has taught their cause, And that which is their cessation; Thus has proclaimed the Great Renunciant.
The Noble Mahāyāna Sūtra on Dependent Arising
Translated by the Buddhavacana Translation Group
《Pratītyasamutpāda-
nāma-mahāyānasūtra》
(《緣起大乘經》) [ref-5]
"Ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ."
出自藏文大藏經;
維基百科
大事(梵語) [ref-5] Ye dharmā hetuprabhāvā hetun teṣāṃ tathāgato āha tesāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ. 維基百科

巴漢對照

緣 起 偈 ( Mahāvagga I, 23,& 10 )

Ye  Dhammā Hetuppabhavā,   Tesaṁ Tathāgato Āha   諸法從因生,如來說其因,

彼等 諸法   因 發生(根源)    彼   如來   所言

Tesañ  Ca Yo Nirodho Evaṁvādī Mahāsamaṇo.       諸法滅亦然,是大沙門說。

彼    與 若  滅   如此 言  大沙門


巴利律藏註解

法雨雜誌第6期 (2008.12.)

      “諸法因緣生,如來說其因,

      及它們的滅,是大沙門說。”

            --《巴利律‧大品》(Vin.Mv.I,40.;CS:pg.51.)

諸法因緣生,如來說其因,及它們的滅,是大沙門說。 此首因緣偈頌之巴利文為:“Ye dhammā hetuppabhavā, tesaṁ hetuṁ Tathāgato āha; Tesañca yo nirodho, evaṁvādī mahāsamaṇo”ti.。《根本說一切有部毘奈耶出家事》卷第二(T23.1027.2)︰「諸法從緣起,如來說是因,彼法因緣盡,是大沙門說。」

《普端嚴》(Sp.Mv.V,975.;CS:Mv.pg.256):「 凡是諸法都是從因緣生 (Ye dhammā hetuppabhavā):‘因緣生’是指五蘊;以此令見到苦諦。如來說它們的因 (Tesaṁ hetuṁ Tathāgato āha):諸因是集諦,如來令見它。及它們的滅 (Tesañca yo nirodho):這二諦皆是非存在的滅諦;這是如來說的意思。如來令見滅諦。然而,道諦好像未出示的道理令出現,已說‘滅’而導致‘道’之說。及它們的滅 (tesañca yo nirodho),此處諸法因緣‘滅’及‘接近滅’,如是令見到二諦。大沙門如是說 (evaṁvādī mahāsamaṇo):今令正向之說。」

(以上取材自: 【法雨道場】《法雨雜誌》 第6期 2008.12. Pp. 27, 29; PDF鏡像站PDF


佛法是理性的宗教

(節錄)

學佛,當然是以佛陀為榜樣:學佛所學,行佛所行,證佛所證。釋迦牟尼佛的證入解脫,是所有佛弟子不能迴避的事實。最後的解脫,是身體力行的修證,一種深奧而不能以言語形容的境界,表面上來看,好像身體力行的體驗最為重要,其實並非全然如此。佛陀時代,有許多修行者,他們大多勇於身體力行,精進專修,但是,由於觀念錯誤,方向不對,徒有一身修為,也還如 盲龜尋浮木,就是得不到解脫,直到聽聞佛法。尊者舍利弗、目揵連,就是很典型的例子,他們在接觸佛法之前,就已經是 遊化一方的大修行者 了,但一直要等到聽了馬勝比丘的「 緣起偈 」,才照亮他的修行方向,打開他們的 修行視野,七天到半個月後,就快速地 證入解脫 了。

  • 「盲龜尋浮木」,

    取材於《雜阿含第四0六經》:「譬如大地,悉成大海。有一盲龜,壽無量劫,百年一出其頭。海中有浮木,止有一孔,漂流海浪,隨風東西。盲龜百年一出其頭,當得遇此孔不?」本來,佛陀以這個譬喻,說明人身難得:「愚癡凡夫漂流五趣,暫復人身,甚難於彼。」這裡藉以比喻不具正見的修行,想要成就解脫,機會是非常渺茫的。

  • 遊化一方的大修行者

    舍利弗與目揵連,原先都是六師外道之一;刪闍耶毗羅胝子的首席學生,並且各有二百五十位學生跟著他們修行。依《佛本行集經》記載:「爾時,優波低沙波離婆闍迦告拘離多言:仁者!我等今日不得失恩,應詣本師刪闍耶所。何以故?彼於我等,多作利益,先於我邊,有大重恩,救度我等,令得出家,應詣彼別。又復,五百眷屬徒黨,依附我等,修學行法。復告彼知,若彼印可,我亦共行依。」《四分律》記載:「我等先有二百五十弟子,從我所修梵行。」《五分律》記載:「舍利弗、目揵連,及二百五十弟子,皆出家學道。」《根本說一切有部毘奈耶出家事》作:「爾時嘻波底沙與俱哩多,各與二百五十弟子,即出王城,欲往羯蘭鐸迦竹林池所。」優波低沙波離婆闍迦、嘻波底沙,均為舍利弗的異譯,拘離多、俱哩多,均為目揵連的異譯。

  • 緣起偈

    緣起偈 」,在不同的經典,有不同的譯法,如譯為「 緣生偈 」、「 法身偈 」、「 緣起法頌 」等。其內容,《佛本行集經》作:「諸法從因生,諸法從因滅,如是滅與生,沙門說如是。」「諸法因生者,彼法隨因滅,因緣滅即道,大師說如是。」《根本說一切有部毘奈耶出家事》作:「諸法從緣起,如來說是因,彼法因緣盡,是大沙門說」《四分律》作:「若法所因生,如來說是因,若法所因滅,大沙門亦說此義,此是我師說。」《五分律》作:「我師所說:法從緣生,亦從緣滅。一切諸法空,無有主。」《大智度論》作:「諸法因緣生,是法說因緣,是法因緣盡,大師如是言。」內容用辭儘管有所出入,但含意完全一致,都在說緣起法。

  • 修行視野

    《四分律》說,舍利弗聽了「緣起偈」後,「即時諸塵垢盡,得法眼淨。」舍利弗將「緣起偈」告訴目揵連,目揵連也「即時諸塵垢盡,得法眼淨。」《佛本行集經》作:「即於是處,遠塵離垢,盡諸煩惱,得法眼淨。」《五分律》作:「優波提舍聞已,心悟意解,得法眼淨。便還所住,為拘律陀說所聞法。拘律陀聞,亦離塵垢,得法眼淨。」得法眼淨,就是開「法眼」,所以說:打開他們的修行視野。又,得法眼淨,就是證入「初果」,決定不退轉,是修行上的一個重要標竿,請參考〈聖者之流〉一章。

  • 證入解脫

    依《雜阿含第九六九經》的記載:「……當於爾時,尊者舍利弗受具足始經半月。時,尊者舍利弗住於佛後,執扇扇佛。時,尊者舍利弗作是念:世尊歎說於彼彼法:斷欲、離欲、欲滅、盡欲捨。爾時,尊者舍利弗即於彼彼法觀察無常、觀生滅、觀離欲、觀滅盡、觀捨,不起諸漏,心得解脫。」另依《佛本行集經》的記載:「而是長老優波低沙,從出家後,始經半月,盡諸結漏,現神通力,及得神通智波羅蜜,證羅漢果。時拘離多,止經七日,即盡結漏,現神通力,及得神通智波羅蜜,證羅漢果。」(大正三‧八七八上)優波低沙,即舍利弗,拘離多,即目揵連。

(以上取材自: 【學佛的基本認識】 .第一章 佛法的特質. 第三節 佛法是理性的宗教 .莊春江 編著 2001/5/1 初稿, 2016/8/8 更新;ISBN 957-744-972-7(初版) (非賣品)  流通莊春江工作站 )。


  • 【緣起法頌的淵源與流變——從舍利弗和目犍連的皈依談起】/薩爾吉 [ref-6]

Ye dhammā hetuppabhavā,

tesaṃ hetuṃ Tathāgato āha

tesañca yo nirodho;

evaṃvādī Mahāsamaṇo.

Listen: http://host.pariyatti.org/dwob/vinaya_3_60.mp3

諸法生起必有其因,

證悟者已宣說其因及其止息;

這是大沙門佛陀教導的真義。

《律部3.60》

Vinaya 3.60: http://tipitaka.org/romn/cscd/vin02m2.mul0.xml#para60

中文翻譯自 S.N. Goenka 「開示集要」(The Discourse Summaries)的巴利英譯。

(以上取材自: Pariyatti 佛陀每日法語 (via dailywords-chinese list) <dailywords-chinese+dailywords-chinese=pariyatti.org@npogroups.org> )。


Vinayapiṭake, Mahāvagga

  1. Mahākhandhako, 14. Sāriputtamoggallānapabbajjākathā (律藏, 大品, 1.大揵度, 14.舍利弗目揵連出家因緣(故事))
  1. Sāriputtamoggallānapabbajjākathā
  1. Tena kho pana samayena sañcayo [sañjayo (sī. syā.)] paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ aḍḍhateyyehi paribbājakasatehi. Tena kho pana samayena sāriputtamoggallānā sañcaye paribbājake brahmacariyaṃ caranti. Tehi katikā katā hoti – yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetūti. Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. Addasā kho sāriputto paribbājako āyasmantaṃ assajiṃ rājagahe piṇḍāya carantaṃ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṃ iriyāpathasampannaṃ. Disvānassa etadahosi – ‘‘ye vata loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhu aññataro. Yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā puccheyyaṃ – ‘kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’’ti? Atha kho sāriputtassa paribbājakassa etadahosi – ‘‘akālo kho imaṃ bhikkhuṃ pucchituṃ, antaragharaṃ paviṭṭho piṇḍāya carati. Yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ, atthikehi upaññātaṃ magga’’nti. Atha kho āyasmā assaji rājagahe piṇḍāya caritvā piṇḍapātaṃ ādāya paṭikkami. Atha kho sāriputtopi paribbājako yenāyasmā assaji tenupasaṅkami, upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sāriputto paribbājako āyasmantaṃ assajiṃ etadavoca – ‘‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti? ‘‘Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṃ bhagavantaṃ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṃ bhagavato dhammaṃ rocemī’’ti. ‘‘Kiṃvādī panāyasmato satthā, kimakkhāyī’’ti? ‘‘Ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ, na tāhaṃ sakkomi vitthārena dhammaṃ desetuṃ, api ca te saṃkhittena atthaṃ vakkhāmī’’ti. Atha kho sāriputto paribbājako āyasmantaṃ assajiṃ etadavoca – ‘‘hotu, āvuso –
‘‘Appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi;
Attheneva me attho, kiṃ kāhasi byañjanaṃ bahu’’nti.

Atha kho āyasmā assaji sāriputtassa paribbājakassa imaṃ dhammapariyāyaṃ abhāsi –

[apa. 1.1.286 therāpadānepi] ‘‘Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha;

Tesañca yo nirodho, evaṃvādī mahāsamaṇo’’ti.

Atha kho sāriputtassa paribbājakassa imaṃ dhammapariyāyaṃ sutvā virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

[apa. 1.1.289 therāpadānepi] Eseva dhammo yadi tāvadeva, paccabyattha padamasokaṃ; Adiṭṭhaṃ abbhatītaṃ, bahukehi kappanahutehīti.

(以上取材自 cited from: CSCD [1] )


《尼柯耶》選讀

《尼柯耶》選讀(巴利學習系列Ⅱ.) 整理者:釋性恩(Dhammajīvī)

二、五比丘(Pañcavaggiya)的故事 [2]

(五)阿說示(Assaji) [3]

  • 1.) 他也是五比丘中最年輕的一位。佛開示《轉法輪經》之後,最後一位證得須陀洹果(開示後第四天)。

  • 2.) 在他尚未證得須陀洹果的期間,佛陀必須教導他們如何修行,而其他3位比丘則出外托缽以供6人食用。

  • 3.) 在聽聞《無我相經》之後證得阿羅漢果。後來阿說示的一番話令舍利弗與目犍連開悟:那是有次,當阿說示尊者在王舍城托缽時,四處找不死之法的舍利弗見到他,對他的威儀舉止感到歡喜,就跟隨著他,直到他托完缽。等到適當時機。舍利弗就請問尊者依誰出家、老師是誰和遵循何種教法。阿說示起先因為認為自己才剛出家不久而不願回答。但是舍利弗鼓勵他依照自己所了知的說出來。阿說示的那首偈從此變成廣為人知,乃至被認為是佛陀教法的主旨。這個偈頌是這樣:

    「諸法從因生,如來說其因﹔諸法滅亦然,是大沙門說 [4] 。」

    (Ye dhammā hetuppabhavā tesaṁ hetuṁ tathāgato āha,
    tesañca yo nirodho, evaṁvādī mahāsamaṇo.)

    明白地說就是:對於一切因緣所生法,如來講說那些法的因緣,以及那些法如何地滅盡,這是大沙門所說之教。

    註解書中解釋在這個偈頌中已經說到「四聖諦」:

    • (1). hetuppabhavā ,即是五蘊,因為它而使顯示它的苦諦
      (hetuppabhavā nāma pañcakkhandhā; tenassa dukkhasaccaṁ dasseti) 。
    • (2). tesaṁ hetuṁ,即是集諦(samudayasaccaṁ)。

    • (3). tesañca yo nirodho,即是這二諦不轉起而滅(tesaṁ ubbinnampi saccānaṁ yo appavattinirodho)。因為它而使顯示它的滅諦。這裡雖不見道諦而實質也導向已見道諦。當說滅時,如同說到成就道。所以這兒是談到滅和滅的方法(道)等二諦。

  • 4.) 舍利弗聽了立刻明瞭,證悟須陀洹果,然後將自己已找到真理的喜悅訊息告訴目犍連,目犍連聽完之後也證悟須陀洹果。於是他們二人和250名弟子一起來到竹林精舍拜見佛。佛為他們開示四聖諦法,除了他們二人 [5] 外的250名弟子們全都證悟阿羅漢果,也都出家成為善來比丘。舍利弗非常尊重阿說示尊者,據說從那次起,只要聽說尊者往哪處,他就向那方向恭敬地合掌 [6] ,躺下來睡時頭也朝那方向。這正是感恩的美德。

〔以上取材自: S.56:11 Dhammacakkappavattanasuttaṁ 《轉法輪經》 → 法義加油站(巴利學習系列 Ⅱ.-- 《尼柯耶》選讀;整理者:釋性恩(Dhammajīvī))〕 [7]


舍利弗的一生

The Life of Sariputta向智尊者(Nyanaponika Thera)著;香光書鄉編譯組譯;香光書鄉/法向叢書

第一章 出生至證得阿羅漢

【優婆提舍與拘律陀】

  故事是發生在離印度王舍城不遠,兩個稱為優婆提舍(Upatissa)與拘律陀(Kolita)的婆羅門村莊中。佛陀出世前,住在優婆提舍村 [8] 的婆羅門女舍利(Sari)懷孕了,同一天,住在拘律陀村的婆羅門女目犍莉(Moggalli)也懷孕了。這兩家人交情甚篤,七代為友,從她們懷孕的第一天開始,兩個家庭對未來的母親都給予適當的照顧,十個月後的同一天,她們二人都產下一名男嬰。在命名的那一天,婆羅門女舍利的男嬰,因為是村子中最有名望家族的兒子,所以被命名為「優婆提舍」;而婆羅門女目犍莉的兒子,也因同樣的理由被命名為「拘律陀」。

  這兩位男孩長大後接受教育,精通了所有的學問。他們各自擁有五百名婆羅門青年的隨從,當前往河邊或公園運動、休閒時,優婆提舍通常與五百頂肩轎同行,拘律陀則帶五百輛馬車前往。

◎覺悟的開始

  王舍城當時有個稱為「山頂節」(Hilltop Festival)的年度大事,這兩位青年的座位早已安排妥當,他們也坐在一起共同觀賞慶典。當眾人歡笑時,他們跟著歡笑,當表演場面變得刺激時,他們也跟著興奮,他們還付錢觀賞特別的表演。節日的第二天,他們也是這樣歡樂地度過。但到了第三天,他們的智慧開始覺醒,再也無法開懷大笑或感到興奮,也不想和前幾天一樣付費觀賞特別的表演。他們有著同樣的想法:「這裡到底有什麼好看的?這些人在活到一百歲以前早就死光了,我們應該做的是尋求解脫的教義啊!」

  他們懷著這樣的想法在慶典中入座,拘律陀向優婆提舍說:

  怎麼了?我親愛的優婆提舍!你不像前幾天那麼快樂與歡喜,看起來很不高興,你在想什麼?

  優婆提舍說:

  親愛的拘律陀!看這些東西一點益處也沒有,他們實在沒有一點價值,我應該要為自己尋求解脫的教義。敬愛的拘律陀!這就是我坐在這兒一直在思考的問題,但是拘律陀,你看起來似乎也不怎麼高興。

  拘律陀回答:

  就像你所說的,我也有同感。

  當優婆提舍知道他的朋友也有同樣的想法時,他說:

  這是我們的善思,但對那些想尋求解脫教義的人來說,只有一件事可做——出家當沙門,可是我們要依止誰修行呢?

  那時,有一位遊行者(paribbajaka)的沙門散若耶(Sanjaya)住在王舍城,他有一大群弟子,於是優婆提舍與拘律陀決定在散若耶門下出家。他們各自帶領五百位婆羅門青年依止散若耶修行,從此以後,散若耶的聲名大噪,護持的人也更多了。

  在很的短時間內,這兩位好友已學會了散若耶的全部教義。他們問他:

  老師,您的教義就只有如此嗎?是否有更高超的呢?

  散若耶回答:

  就這些了,你們全知道了。

  聽到上述的回答,他們心想:「若是如此,跟隨他繼續修道也無益。我們捨家出家是為了尋求解脫的教義,我們無法在他這兒找到,但是印度很大,假如我們遊遍村莊、鄉鎮與城市,一定可以找到一位可以告訴我們解脫教義的老師。」自此以後,無論何時,只要他們聽到何處有高明的沙門或婆羅門,他們就前往與之討論,但卻沒有人可以回答他們的問題,反而是他們回答別人的問題。

  就這樣,他們遊遍了整個印度,最後返回故鄉。他們互相約定,假如誰先證得了「不死法」(Deathless State),就要告訴另一個人,這種兄弟般的協定,是來自這二位年輕人之間深厚的友誼。

【遇見阿說示比丘,證得初果】

  在他們訂下這約定不久,世尊來到王舍城,在伽耶山頂(Gaya Peak)說了「火」的開示(Fire Sermon)後,他想起了悟道前對頻婆娑羅王(Bimbisara)的承諾——當他達到目的後,將再回到王舍城。因此,佛陀從伽耶山輾轉回到王舍城,接受頻婆娑羅王供養的竹林精舍(Veluvana),並在那裡住下。

◎為阿說示莊嚴威儀所懾

  被佛陀派遣到各地向世界宣揚三寶功德的六十一位阿羅漢中,有位阿說示尊者(Elder Assaji),他是在佛陀悟道前追隨修行的五位苦行僧之一,後來成為佛陀最初攝受的弟子。阿說示尊者遊方後回到王舍城,有天早上,當他在城中托缽時,被正前往遊行僧寺院的優婆提舍看到。優婆提舍為阿說示莊嚴與安詳的威儀所震懾,心想:「我從未見過這麼莊嚴的比丘,他一定是阿羅漢或向阿羅漢道的人,我為什麼不問他:『你在誰的座下出家?誰是你的老師?你信奉誰的教誨呢?』」

  但是當時他想到:「現在不適合問他這些問題,因為他正過街要去托缽,最好依照祈願者的方式跟在他後面。」然後他就這麼做了。

  那時,尊者托缽結束,優婆提舍看他走到另一個地方,準備坐下用餐,優婆提舍就以自己所帶的坐具舖設妥當,請尊者坐下。阿說示尊者開始用餐,吃完之後,優婆提舍倒自己水壺的水給尊者,並以弟子之禮對待阿說示尊者。

◎大沙門的教法

  當他們禮貌地打過招呼後,優婆提舍說:

  朋友!您的相貌十分安詳,面色清淨且光明。朋友!您是從誰出家為沙門?誰是您的老師?您信奉誰的教義?

  阿說示尊者回答:

  朋友!有位釋迦族的後裔,從釋迦一族而出家的大沙門,我就是在世尊的座下出家,這位世尊是我的老師,我信奉他所說的法。

  優婆提舍問:

  您尊貴的老師教了什麼?他弘揚什麼法?

  被問及此,阿說示心想:「這些遊行者反對佛陀的律法(Dispensation),我應該讓他知道這法有多高深。」因此,他說:

  朋友!我只是個才出家不久,剛接受此一訓練的人,最近才接觸這教法與戒律,我無法詳細地為你解說佛法。

  這位遊行者回答:

  朋友!我叫優婆提舍。請就您的能力告訴我,或多或少都可以,如果要用千百種方法來了解它的道理,那就是我的事了。

  他接著又說:

     您能說多少就算多少,
     請只要告訴我它的意義。
     知道它的意義,是我唯一的希望,
     說得太多,對我而言也是枉然。

  阿說示以偈頌回答:

      從因而生的一切事物,

      如來已說其因;

      一切事物如何消散,他也說了,

      這就是大沙門的教法。 [9]

  在聽到前兩句時,優婆提舍即證了入流道,在他聽完後兩句之後,他就證入了初果。當他證入初果,而還沒達到更高果位之前,他心想:「這兒是可以找到解脫法的」,因而問尊者:

  尊貴的法師!不必詳細解說佛法了,這已經夠了,但是我們的老師住在那裡?

  阿說示尊者回答:

  遊行者!在竹林精舍。

  優婆提舍說:

  尊貴的法師!那麼請繼續前行吧!我與一位朋友約定,誰先達到「不死法」,就要告訴另一個人,我要去告訴他,然後,我們將一起沿著您走的路,前往晉見佛陀。

  優婆提舍接著頂禮尊者的雙足,向他致敬並告辭後,回到遊行僧的園林。

  拘律陀看到他前來,心想:「今天我朋友的外表很不一樣,毫無疑問地,他一定發現『不死法』了。」

  然後他問優婆提舍這個問題,優婆提舍回答:

  是的,朋友,我發現「不死法」了!

  然後優婆提舍將他聽到的偈子誦給拘律陀聽,偈頌一誦完,拘律陀就證得初果。拘律陀問:

  我親愛的朋友!佛陀住在那裡?

  優婆提舍說:

  聽我們的老師阿說示尊者說,他住在竹林精舍。

  拘律陀說:

  我們走!優婆提舍,我們去見佛陀吧!

〔以上取材自: 《舍利弗的一生》 (The Life of Sariputta 向智尊者(Nyanaponika Thera)著;香光書鄉編譯組譯; 香光書鄉 / 法向叢書 ) → 第一章 出生至證得阿羅漢[10]


關於緣起思想形成與發展的銓釋學考察

傅偉勳.天普大學教授.中華佛學學報第4期(p169-199): (民國80年),臺北:中華佛學研究所

Pp. 176

承繼中村元等人對於最古層緣起說文獻考察的既有成果,三枝充惪在他的《初期佛教の思想》,花費百頁以上的篇幅,網羅並整理有關緣起說的幾乎所有現存原始資料,並予以總結,在這一方面的學術研究可說最為完整齊備。依據他的考察,這些資料大體上可以分成三類︰(A)漫然無系統的緣起說表達;(B)所謂十二因緣及其他各種不同支數的有支緣起說;以及(C)以上兩類之外的其他緣起說 [org-fn]

三枝認為,(A)類出現在最早階段,表達上有時極其簡單樸素,有時帶有緊密的關係性、因果性、論理性。最初大概是使用二支(如「一切苦←識(別作用)」或「愛執→輪迴」等)的關係表達緣起思想。其二支之中的一支如與其他二支之中的一支結合,就會依三支、四支等順序擴支發展。此二支間的緣起說可以看成緣起說的萌芽,多出現在《經集》等最早資料,也散見在巴利語《尼柯耶》(Nikaya)等五部經典以及《阿含經》。如果分別去看二支間的「生」(如「因甲而有乙生」)與「滅」(如「因甲而有乙滅」),則不過表達普遍的因果關係,並顯不出初期佛教的獨創性。但如貫穿「生」與「滅」為同類概念,就會醞釀出佛教獨特的緣起思想;如又並置「生」與「滅」於同時、同處,則可形成具有獨創性的緣起說原型。譬如著名的 「緣起法頌」(即「諸法從因生,如來說其因,諸法滅亦然,沙門如是說」,見《律藏.大品》一.二三 ),算是其中最有代表性的典型。依三枝的觀察,在(B)類與(C)類之中,順觀之後接著附有逆觀的表達方式所以極多,乃是由於源自此一原型之故。又二支緣起之中,其中一支為「苦」,或為「行為(業)」的情形也非常之多,充分表明初期佛教思想的一大特徵。

〔以上取材自: 【關於緣起思想形成與發展的銓釋學考察】PDF )〕 [11]


佛學數位圖書館暨博物館

  1. 緣起法頌 (Vinaya-pitaka, Mahavagga, I. 40. (5))

atha kho āyasmā Assaji 爾時,具壽阿說示

Sāriputtassa paribbājakassa 為梵志舍利弗

imaṃ dhammapariyāyaṃ abhāsi: 說此法門:

ye dhammā hetuppabhavā 諸法從緣起

tesaṃ hetuṃ tathāgato āha 如來說此因

tesañ ca yo nirodho 彼法因緣盡

evaṃvādi mahāsamaṇo 是大沙門說

〔以上取材自: 佛學數位圖書館暨博物館 ::: 語言教學巴利語教學 → 4. 發音練習 → 句子發音練習 → 5) 緣起法頌 (Vinaya-pitaka, Mahavagga, I. 40. (5))〕


《轉正法輪》(帕奧禪師禪修開示與問答).五比丘(Pabcavaggiya)

阿說示尊者(Assaji Thera)

阿說示尊者是五比丘當中最年輕的一位。佛陀開示《轉法輪經》之後,他是五比丘當中最後一位證得法眼者(開示後第四天)。在摩訶那摩與阿說示尚未證得須陀洹果的期間,佛陀必須教導他們如何修行,而其他三位比丘則外出托缽以供六人食用。阿說示尊者在聽聞《無我相經》之後證得阿羅漢果。後來阿說示的一席話令舍利弗與目犍連開悟:那是有一次,當阿說示尊者在王舍城裡托缽時,四處尋找不死之法的舍利弗見到他,對他的威儀舉止而感到很歡喜,就跟隨著他,直到他托完缽。等到適當的時機,舍利弗就請問阿說示尊者他的老師是誰及遵循何種教法。阿說示尊者起先不願意回答,因為他認為自己才剛出家不久。然而舍利弗敦促他依照他自己所了知的說出來。阿說示尊者所說的那首偈頌從此廣為人知,被認為是佛陀教法的主旨。他說:

“ye dhammā hetuppabhavā tesaṃ hetuṃ Tathāgato āha, tesañca yo nirodo, evaṃvādī Mahāsamano.”

「諸法從因生,如來說其因;彼亦從因滅,此大沙門說。」

意即:「如來教導苦諦法及其因(集諦),也教導彼二者(苦諦與集諦)的無餘寂滅與導致寂滅之道。佛陀大沙門就是教導如此的法。」

舍利弗聽了立刻明瞭,證悟須陀洹果。然後趕緊將自己已經找到真理的這個喜悅訊息告訴目犍連。

舍利弗尊者非常尊敬阿說示尊者。據說從第一次見面的那天開始,只要他聽說阿說示尊者住在那一處,他就向那個方向恭敬地合掌,躺下來睡時也將頭朝向那個方向。這正是聖者感恩的美德。

〔以上取材自:《 轉正法輪 》(帕奧禪師禪修開示與問答)(或 顯正法藏 ). 五比丘 (Pañcavaggiyā)〕


律藏 大品(Mahā-Vagga).第一.大犍度

元亨寺《南傳大藏經》

[P.1] 律藏  大品(Mahā-Vagga)

   歸命彼世尊     應供等正覺

第一 大犍度 [12]

二三

(一)

[0054a03] 爾時,刪若梵志住王舍城,大梵志眾二百五十人俱。爾時舍利弗、目犍連隨梵志刪若修習梵行,約定:「若先得不死者,必告。」

(二)[0054a05] 時,具壽阿說示于早晨時著下裳,持鉢、衣,入王舍城乞食。彼心慶樂,行止若即、若離;若瞻、若顧;若屈、若伸,眼視地上,具足威儀。梵志舍利弗見具壽阿說示于王舍城乞食,彼心慶樂,行止若即、若離;若瞻、若顧;若屈、若伸, [P.40] 具足威儀。見已,對彼心生思念:「若世間有阿羅漢、阿羅道具足者,此人即彼比丘中一人,我應至此比丘處請問:『汝依誰出家耶?以誰為師?愛樂誰教法耶?』」

(三)[0054a10] 時,梵志舍利弗心生思念:「此比丘行入民家乞食故,今非問時。我當隨此比丘後,彼知希求者所需之道。」時,具壽阿說示步行王舍城乞食,取施食而還。時,梵志舍利弗至具壽阿說示處。至已,與具壽阿說示交談慶慰、歡喜、感銘之言,而立一面。立于一面已,梵志舍利弗言具壽阿說示曰:「汝諸根澄清,汝膚色清淨、皎潔。汝依誰出家耶?誰為汝師?愛樂誰教法耶?」

(四)[0055a01] 「有從釋種出、出家大沙門釋子。我乃依此世尊出家,以彼世尊為師,愛樂彼世尊教法。」「具壽尊師教法者何?彼教示者何耶?」「我尚幼稚,出家日淺,新進此法與律。我不能廣延示法,但能略說其義。」時梵志舍利弗言具壽阿說示曰:「唯!多少請說,唯說其義,我所希求,唯義而已,何用有多文句!」

(五)[0055a05] 時,具壽阿說示為梵志舍利弗說此法門:

    諸法因緣生

    如來說其因

    諸法滅亦然

    是大沙門說

[0055a10] 時,梵志舍利弗聞此法門,得遠塵離垢法眼,〔謂:〕「凡有集法者,皆有此滅法。」〔彼又言曰〕:「若唯有此,亦足為正法。汝等已悟無憂處,其為我等經多那由多劫中所不曾見者。」

(六)[0055a13] 時,梵志舍利弗至梵志目犍連處。梵志目犍連見梵志舍利弗從遠方來,見 [P.41] 而言梵志舍利弗曰:「汝諸根澄清,汝膚色清淨、皎潔。汝得不死否?」「然!得不死矣。」「如何得不死耶?」

(七)[0056a02] 「我今見比丘阿說示,步行王舍城乞食。彼心慶樂,若即、若離;若瞻、若顧;若屈、若伸,眼向地上,具足威儀。見而我生思念:『若世間有阿羅漢,或阿羅漢道具足者,此乃其比丘中一人。我應至此比丘處請問:「汝依誰出家耶?以誰為師,愛樂誰教法耶?」』

(八)[0056a06] 時,我生思念:『此比丘行入民家乞食故,今非問時。我當隨此比丘後,彼知希求者所需之道。』時,阿說示于王舍城乞食,取施食而還。時,我至比丘阿說示處。至已,與比丘阿說示交談慶慰、歡喜、感銘之言,立于一面。我立于一面,言比丘阿說示曰:『汝諸根澄清,汝膚色清淨、皎潔。汝依誰出家耶?以誰為師?愛樂誰教法耶?』

(九)[0056a11] 『有從釋種出、出家之大沙門釋子,我依世尊出家,以彼世尊為師,愛樂彼世尊教法。』『具壽尊師教法者何?彼教示者何耶?』『我尚幼稚,出家日淺,新入此法與律。我不能廣延示法,但能略說其義。』『多少請說,唯說其義,我所希求,唯義而已,何用有多文句!』」

(一〇)[0057a01] 時,比丘阿說示教示此法門:

    諸法因緣生
    如來說其因
    諸法滅亦然
    是大沙門說

[0057a06] [P.42] 時,梵志目犍連聞此法門,得遠塵離垢法眼,〔謂:〕「凡有集法者,皆有此滅法。」〔彼又言曰:〕「若唯有此,亦足為正法。汝等已悟無憂處,其為我等經多那由多劫中所不曾見者。」

(以上取材自: CBETA 電子佛典集成[12]


四分律

四分律卷第三十三(二分之十二)

   姚秦罽賓三藏佛陀耶舍共竺佛念等譯

受戒揵度之三 [13]

[0798c03] 爾時世尊在羅閱城。時城中有刪若梵志,有二百五十弟子,優波提舍、拘律陀為上首。爾時尊者阿濕卑給侍如來,時到著衣持鉢入城乞食,顏色和悅諸根寂定,衣服齊整行步庠序,不左右顧視,不失威儀。時優波提舍,時已到入園觀看,見阿濕卑威儀如是,便生是念:「今觀此比丘威儀具足,我今寧可往問其義。」復自念言:「此比丘乞食時,非問義時。今且待彼乞食已,當往問義。」時優波提舍尋從其後。時阿濕卑比丘入羅閱城乞食已,置鉢在地,疊僧伽梨。優波提舍念言:「此比丘乞食已竟,今正是問義時,我今當問。」即往問義:「汝為誰?師字誰?學何法?」即報言:「我師大沙門,是我所尊,我從彼學。」優波提舍即復問言:「汝師大沙門說何法耶?」報言:「我年幼稚出家日淺,未堪廣演其義,今當略說其要。」優波提舍言:「我唯樂聞為要,不在廣略。」阿濕卑言:「汝欲知之,如來說因緣生法,亦說因緣滅法。 若法所因生,如來說是因。若法所因滅,大沙門亦說此義。此是我師說。 」時優波提舍聞已,即時諸塵垢盡得法眼淨。時優波提舍念言:「齊入如是法,至無憂處,無數億百千那由他劫本所不見。」

[0798c26] 優波提舍、拘律陀先有要言:「若先得妙法者,當相告語。」時優波提舍即往至拘律陀所。拘律陀見優波提舍來,便作是語:「汝今顏色和悅諸根寂定,如有所得。將不見法耶?」答曰:「如汝所言。」問言:「得何等法?」報言:「彼如來說因緣生法,亦說因緣滅法。 若法所因生,如來說是因。若法所因滅,大沙門亦說此義。 」拘律陀聞是語已,即時諸塵垢盡得法眼淨。拘律陀念言:「齊入如此法,得至無憂處,無數億千那由他劫本所不見。」

(以上取材自: CBETA 電子佛典集成[13]


根本說一切有部毘奈耶

根本說一切有部毘奈耶出家事卷第二

   大唐三藏義淨奉 制譯

[1026a18] 此有度舍利目連緣。 [14]

  ..., ...,

[1027a17] 爾時世尊在竹林園羯蘭鐸迦池側。時鄔波底沙與俱哩多遊行人間,至王舍城,乃見城中寂靜,便作是念:「有二事因,令彼大城得寂靜住:或為有他怨怖;或緣有大威德沙門婆羅門。」作是念已,即行觀星,無他怨怖,面點三畫,漸次遊從。復有無量百千萬人,隨後而去。後於異時,面粧畫已,漸次遊從,隨後無有一人,便作是念:「我先遊從,乃有無量百千人眾隨從,今無一人,是事云何?」爾時諸佛常法如餘,佛即作念:「此異學人,一名地師、一名拘哩多,已於過去諸佛之所,多種善根、久修福業。猶如熱腫,時節若熟,逢緣發破,即得除愈。此人根熟,今正是時。」佛又觀其根器,云何得度?復於誰處而得有緣?觀知此人當於具足律儀人所而得發心,世尊即令馬勝苾芻往彼而度。時馬勝苾芻威儀庠序,諸天人眾見者發心。佛告馬勝:「汝可攝受二人。」既受勅已歡喜默然,頂禮佛足,便即往去。爾時馬勝至明食時,著衣持鉢,入王舍城,次第乞食,威儀庠序,顧若牛王。時鄔波底沙梵志出遊,乃見尊者馬勝,威儀具足,與世希奇,歎未曾有。于時鄔波底沙便作是念:「所有城中諸出家者,非與此等,我應問彼:『誰邊出家?所學何法?教師是誰?』」作是念已,便往近路而候尊者。于時尊者從彼而來,鄔波底沙見已,便即問曰:「誰是汝師?所學何法?誰邊出家?」馬勝答言:「我之大師,是釋迦種,沙門喬答摩,今證無上正等菩提。彼是我師,我依於彼,剃除鬢髮而為出家,修行梵行,讀誦教法。」爾時鄔波底沙告言:「具壽!願與我說,令我得聞。」馬勝報曰:「如來教法,甚深微妙,難解難知。我近出家,不能廣說。然我今者不能記文,略說其義。」底沙告曰:「願說其義。」爾時馬勝便以伽他而告之曰:

    「諸法從緣起,  如來說是因;

    ** 彼法因緣盡,  是大沙門說。」**

[1027b23] 說是頌已,時鄔波底沙即便離垢,證得法眼,法中之眼。得見法已,心無疑惑,情無畏懼,忽便起立,恭敬合掌,作如是言:「此是我師,此是正法。住此法者,更不墜墮,是無憂處。我從無量曠大劫來,未曾聞此甚深要法。」即告具壽:「大師世尊,今在何處?」答曰:「我之大師,在王舍城羯蘭鐸迦池側。」時鄔波底沙聞是語已,歡喜踊躍,恭敬合掌,右遶三匝,奉辭而去,便即往詣俱哩多處。時俱哩多遙見而來,告鄔波底沙曰:「汝今容貌,異常鮮潔,諸根清淨,為得甘露上妙法耶?」鄔波底沙答曰:「如是,如是!如汝所言。」時鄔波底沙具申上事,說伽他曰:

    「諸法從緣起,  如來說是因;
    ** 彼法因緣盡,  是大沙門說。」**

[1027c08] 爾時俱哩多聞是法已,告言:「具壽!更為我說。」時鄔波底沙復為重說:

    「諸法從緣起,  如來說是因;
    ** 彼法因緣盡,  是大沙門說。」**

[1027c12] 說是法已,時俱哩多便得離垢,證得法眼,法中之眼。既見法已,恭敬合掌,歡喜頂禮,作如是言:「此是正法,若住此者,不墮落處。我從無量俱胝劫來,未聞此法。」時俱哩多告鄔波底沙曰:「大師世尊今在何處?」答曰:「在王舍城羯蘭鐸迦池側。」聞是語已,又告鄔波底沙:「今宜共往,於彼出家,修行梵行。」答言:「甚善!」俱哩多曰:「問諸弟子,共許以不?」鄔波底沙報言:「善哉,善哉!汝是名德,眾所知識,應問弟子。」爾時俱哩多告諸弟子曰:「我與鄔波底沙,今欲往詣佛世尊所,出家學道,修行梵行。汝等云何?」弟子答曰:「我等所學,皆依師授。今鄔波馱耶隨佛出家,我等亦願隨佛出家。」師告言:「善!今正是時。」爾時鄔波底沙與俱哩多,各與二百五十弟子,即出王城,欲往羯蘭鐸迦竹林池所。

(以上取材自: CBETA 電子佛典集成[14]


五分律

五分律卷第十六(彌沙塞)

   宋罽賓三藏佛陀什共竺道生等譯

第三分初受戒法中 [15]

[0110b07] 「爾時世尊在羅閱祇竹園精舍,彼有一邑名那羅陀,有故梵志名曰沙然,受學弟子二百五十。門徒之中,有二高足,一名優波提舍,二名拘律陀。爾時頞鞞著衣持鉢入城乞食,顏色和悅,諸根寂定,衣服齊整,視地而行。時優波提舍出遊,遙見頞鞞威儀庠序,歎未曾有,待至便問:『何所法像,衣服反常?寧有師宗,可得聞乎?』頞鞞對曰:『瞿曇沙門是我大師,我等所尊,從而受學!』優波提舍言:『汝等大師說何等法?』頞鞞言:『我年幼稚,學日初淺,豈能宣師廣大之義?今當為汝略說其要。我師所說: 法從緣生,亦從緣滅;一切諸法,空無有主。 』優波提舍聞已,心悟意解,得法眼淨,便還所住,為拘律陀說所聞法。拘律陀聞,亦離塵垢,得法眼淨,即問言:『如來遊化,今在何住?』答言:『今在迦蘭陀竹園。』拘律陀言:『如來是我等師,便可共往,禮敬問訊!』優波提舍言:『二百五十弟子,師臨終時,囑吾等成就。豈可不告,而獨去乎?』二人即往弟子所,語言:『我等欲從瞿曇沙門淨修梵行,汝等各各隨意所樂。』時二百五十弟子皆悉樂從,二人便將弟子俱詣竹園。世尊遙見,告諸比丘:『彼來二人一名優波提舍、二名拘律陀。此二人者,當於我弟子中,為最上首,智慧無量,神足第一。』須臾來到,佛為漸次說法:布施、持戒、生天之論;訶欲不淨,讚歎出離。即於坐上,漏盡意解,皆前白佛:『願得出家,淨修梵行!』佛言:『善來,比丘!於我法中修行梵行,得盡苦源!』即名出家受具足戒。」

(以上取材自: CBETA 電子佛典集成[15]


佛本行集經

佛本行集經卷第四十八

   隋天竺三藏闍那崛多譯

舍利目連因緣品下 [16]

[0875b15] 爾時,王舍大城有一外道,名波離闍婆刪闍耶,住在彼城,有五百眷屬。爾時,優波低沙童子及俱離多童子未有歸依,不知何去?時二童子,遂剃鬚髮,於刪闍耶(隋云彼勝)外道之所,出家學道。時彼二人,念行捷利,少欲知足,智慧深遠,其刪闍耶毘羅瑟智(隋云別異杖)之子,遂向二人,說己道術,種種技藝,醫方藥草,非想禪定。時二童子既聞是已,於七日七夜,皆悉通達。時彼二人通達是已,於波離婆闍迦外道之所,及五百眷屬,為教授師。時彼二人,如是次第,主領大眾。雖復如此,而於內心,未得安靜。時優波低沙童子,告波離婆闍迦(隋云遠離)拘離多曰:「善哉拘離多!此刪闍耶波離婆闍迦法,不究竟窮盡苦際。拘離多!汝應共我更求善師。」時拘離多波離婆闍迦童子,告優波低沙波離婆闍童子言:「如優波低沙所言,我不違也。雖然,此師亦復不得全棄捨之更餘別覓。」時彼二人,同心立誓:「我等二人,若復更得勝是師者、為我等說甘露勝道者,必相啟悟。」

[0875c06] 爾時世尊因頻婆娑羅等,教化十二那由他眾生已,住王舍城迦蘭陀竹園之內,與大比丘眾一千人俱,皆悉剃髮,捨家出家。

[0875c09] 爾時,有一長老比丘,名優婆斯那,威儀庠序,諸比丘中,最為第一。於晨朝時,著衣持鉢,入王舍城,於其城中,次第乞食。(摩訶僧祇師作如是說。)

[0875c13] (自餘諸師,又復說言:「時阿輸波踰祇多(隋云馬星),於晨朝時,日在東方,著衣持鉢,入城乞食,於其城中,次第乞食,威儀庠序,進止有方,著僧伽梨及涅槃僧,嚴持食器,皆悉齊整,巧攝諸根,安心視外思惟諸法,正念直行。」)

[0875c18] 爾時,王舍大城一切人民,目所見者各共評論,而說偈言:

「巧攝諸根識,  進止恒靜定,
 含笑出美言,  此必釋種子。」

[0875c22] 爾時,優波低沙童子見彼長老阿濕波踰祇多比丘,於王舍城次第乞食,威儀庠序,進止有方,著僧伽梨及涅槃僧,嚴持食器,悉皆齊整,巧攝諸根,安心諦視思惟諸法,正念直行而為諸人,說此偈故。

[0875c27] 爾時,優波低沙波離婆闍迦即作是念:「世間所有諸阿羅漢,一切聖人及成向道。今是大德,應在一數,我當詣彼問其心疑。」

[0876a01] 爾時,優波低沙波離婆闍迦復作是念:「若往問者,今非其時。所以者何?以乞食故。夫求法者,應捨我慢,宜當隨逐詣何方所。」作是念已,其優波低沙波離婆闍迦,即隨後行,觀覓去所。

[0876a06] 爾時,阿濕波踰祇多比丘,從王舍大城乞食已,持食出城。時優波低沙波離婆闍迦,即詣大德阿濕波踰祇多比丘之所,到已共彼長老阿濕波踰祇多比丘,對自慰喻,共談說已,却住一面。

[0876a11] 時優波低沙波離婆闍迦白大德阿濕波踰祇多比丘言:「仁者!汝是正師,為當是他聲聞弟子耶?」說是語已,時長老阿濕波踰祇多,告優波低沙波離婆闍迦言:「別有大師,我是餘尊聲聞弟子。」

[0876a16] 爾時,優波低沙波離婆闍迦,問大德阿濕波踰祇多比丘言:「大德!汝師是誰?依誰出家樂誰法行?」

[0876a19] 爾時,世尊初成正覺,時諸人輩皆悉號佛,為大沙門,是摩訶沙門也,作是名號。爾時,阿濕波踰祇多大德比丘,告優波低沙波離婆闍迦言:「善哉仁者!有大沙門!是釋種子,於釋迦種類,於彼出家。彼是我師,依彼出家,憙樂彼法。」爾時,優波低沙波離婆闍迦,復白大德阿濕波踰祇多言:「善哉仁者!彼汝大師,顏容端正,於汝勝不?所有德術,亦勝汝耶?」

[0876a27] 爾時,長老阿濕波踰祇多即說偈言:

 「如芥對須彌,  牛跡比大海,
  蚊虻並金翅,  我與彼亦然。
  假使聲聞度彼岸,  成就諸地猶弟子,
  於彼佛邊不入數,  與佛世尊威德別。

[0876b03] 「然彼我師,於三世法,皆悉明了,得無礙智。仁者!我師於一切法,事皆成就。」爾時,優波低沙波離婆闍迦,白大德阿濕波踰祇多言:「仁者!汝師說何等法?論何等事?」即說偈言:

  「我見斯威儀,  身心甚寂定,
   是故我疑網,  願為說是事。
   汝今莫疲倦,  我心懷疑網,
   汝師說何法?  願為解說之。」
   見是婆羅門,  恭敬起是問,
   報言:「我師者,  甘蔗種大姓,
   一切智無勝,  是我無上師。」

[0876b14] 爾時,大德阿濕波踰祇多告憂波低沙言:「仁者!我生年幼,學法初淺,少知少聞,豈能廣說?今當為汝略言之耳。」爾時,憂波低沙白阿濕波踰祇多言:「善哉大德!要略說之,如我今者不好多語。」而說偈言:

   「我唯取真理,  不好名與句,
    智者愛實義,  依義我修行。」

[0876b21] 爾時,大德阿濕波踰祇多,告優波低沙言仁者:「我彼大師,說因緣法,談解脫路,我師偈說如是之法。」(摩訶僧祇師作如是說。迦葉惟師又復別說。)「是義云何?」「仁者!我師說是法句:

     「『諸法從因生,  諸法從因滅,

     **  如是滅與生,  沙門說如是。』」**

[0876b28] 爾時,優波低沙波離婆闍迦,善達文字之法。時大德彼阿濕波踰祇多比丘,能解文義,又能攝彼義及文字,是何多耶?

     「諸法因生者,  彼法隨因滅,

     ** 因緣滅即道,  大師說如是。」**

[0876c04] 時,優波低沙波離婆闍迦,觀見如此法行之時,即於是處,遠塵離垢,盡諸煩惱,得法眼淨,諸有為法,皆得滅相,如實觀知。譬如淨衣,無有垢染,遠離黑膩,易受染色。如是如是,優波低沙波離婆闍迦,觀此行法,即於是處,遠塵離垢,乃至如實觀知時已。彼優波低沙波離婆闍迦,如實觀見彼諸法已,得諸法已,觀諸法已,入諸法已,度諸法已,無復疑網,是非之心,皆悉滅沒,得無畏地,不隨他教,自然能知如來法已。即說偈言:

「如是之法行,  如我所得者,
 數劫那由他,  未曾得此法。」

[0876c16] 爾時,優波低沙波離婆闍迦,已見諸法,已得諸法,已得生智,捨三奇木,整理衣服,向大德阿濕波踰祇多,頂禮足下,禮已還起,右遶三匝,從是別去,詣拘離多波離婆闍迦所。到已,其拘離多波離婆闍迦,遙見優波低沙波離婆闍迦,面目清淨,儀容光澤,見已白言:「仁者優波低沙波離婆闍迦!汝於今者,諸根已淨,皮膚光澤,面目清淨。汝於今者,頗證甘露不?頗得甘露道耶?」時優波低沙波離婆闍迦,告拘離多波離婆闍迦言:「仁者!我已值遇甘露勝法,得甘露道。」時拘離多即報彼言:「仁者!如是甘露誰邊所得?」時優波低沙波離婆闍迦報言:「仁者!我於彼大沙門邊所得。」拘離多波離婆闍迦復言:「仁者!彼大沙門,說何等事?論何等法?汝於今者,云何而得甘露勝道?」爾時,優波低沙波離婆闍迦,向拘離多波離婆闍迦,而說偈言:

     「諸法因生者,  彼法隨因滅,
     ** 因緣滅即道,  大師說如是。」**

[0877a06] 爾時,拘離多波離婆闍迦聞是偈已,即於是處,遠塵離垢,盡諸煩惱,得法眼淨,一切行法,皆得滅相,如實能知,如實能解。譬如淨衣無有垢染,遠離黑膩,易受染色。乃至如實能觀知已,而說偈言:

「如是之行法,  如我今所得,
 數劫那由他,  未曾獲此法。」

[0877a13] 時,拘離多復以偈頌告優波低沙波離婆闍迦言:

「汝遇甘露故,  面目淨光澤,
 汝讚說是法,  聞已得淨眼。」

[0877a17] 爾時,拘離多告優波低沙波離婆闍迦言:「善哉仁者!速往速往,宜從此到大沙門所,當行梵行。彼佛世尊,是我教師。」

[0877a20] 爾時,優波低沙波離婆闍迦,告拘離多言:「仁者!我等今日不得失恩,應詣本師刪闍耶所。何以故?彼於我等,多作利益,先於我邊,有大重恩,救度我等,令得出家,應詣彼別。又復五百眷屬徒黨,依附我等,修學行法。須告彼知,若彼印可,我亦共行。」

(以上取材自: CBETA 電子佛典集成[16]


初分說經

佛說初分說經卷下

   西天譯經三藏傳法大師賜紫臣施護奉 詔譯 [17]

[0768a08] 復次,王舍城有一外道,名刪闍夜,與自眷屬,居止其中。而刪闍夜,後亡歿已,彼二弟子,一名舍利子,一名大目乾連。是二弟子,棄捨彼眾已,互相謂言:「我等二人,若先有所證,必相告語。」

[0768a12] 後於一時,有尊者烏波西那,食時著衣持鉢,入王舍城,次第乞食。時舍利子,見彼尊者自遠而來,諸根調寂,威儀整肅,即作是念:「今此尊者威儀進止,希有最上。」念已,前詣問言:「尊者!汝師何人?復說何法。」

[0768a17] 烏波西那答言:「我師是大沙門,於大眾中,決定宣說無屈伏力廣大法門。」

[0768a19] 舍利子言:「汝今可能於彼法門,若少若多,為我宣說。」

[0768a20] 烏波西那言:「我師所說,緣生之法。緣生法者,謂一切法從因緣生、從因緣滅。」復以是義,說伽陀曰:

     「若法因緣生,  法亦因緣滅,

     ** 是生滅因緣,  佛大沙門說。」**

[0768a25] 時,舍利子聞是法已,遠塵離垢,得法眼淨,即說伽陀曰:

「如是緣生妙章句,  尊者為我善開示,
 我於那庾多劫中,  不見不聞今得遇。」

[0768a29] 說是伽陀已,又言:「尊者!世尊今在何處?」

[0768a29] 烏波西那答言:「世尊今在迦蘭陀竹林精舍。」又言:「我今得詣世尊處不?」彼答言:「汝當隨意。」

[0768b03] 時舍利子憶念大目乾連先所言約,今應往告,念已即往。時大目乾連見舍利子進止威儀勝彼先時,知必證法,乃謂舍利子言:「汝有所證耶?」

[0768b06] 舍利子言:「世尊所說緣生之法,烏波西那為我略說,我已證悟,如彼所說伽陀曰:

     「『若法因緣生,  法亦因緣滅,

     **  是生滅因緣,  佛大沙門說。』」**

[0768b11] 大目乾連聞是法已,遠塵離垢,得法眼淨。

[0768b12] 佛說此經已,迦葉等諸大聲聞,及一切世間天人、阿修羅、乾闥婆等,聞佛所說,歡喜信受。

(以上取材自: CBETA 電子佛典集成[17]


造塔功德經

佛說造塔功德經

   大唐中天竺三藏法師地婆訶羅唐言日照譯 [18]

[0801b06] 爾時觀世音菩薩復白佛言:「世尊!如向所說,安置舍利及以法藏,我已受持。不審如來四句之義,唯願為我分別演說!」

[0801b08] 爾時世尊說是偈言:

     「諸法因緣生,  我說是因緣,

     ** 因緣盡故滅,  我作如是說。**

[0801b12] 「善男子!如是偈義名佛法身,汝當書寫置彼塔內。何以故?一切因緣及所生法,性空寂故,是故我說名為法身。若有眾生解了如是因緣之義,當知是人即為見佛。」

(以上取材自: CBETA 電子佛典集成[18]


浴佛功德經

浴佛功德經

   大唐沙門釋義淨譯 [19]

[0799c26] 佛告清淨慧菩薩言:「善男子!應知布施、持戒、忍辱、精進、靜慮、智慧、慈悲喜捨、解脫、解脫知見、力、無所畏、一切佛法、一切種智善清淨故,如來清淨。若於如是諸佛、如來,以清淨心種種供養:香花瓔珞、幡蓋敷具,布在佛前,種種嚴飾,上妙香水澡浴尊儀,燒香普熏運心法界。復以飲食、鼓樂、弦歌、讚詠如來不共功德,發殊勝願,迴向無上一切智海,所生功德,無量無邊,乃至菩提常令相續。所以者何?如來福、智不可思議,無數無等。善男子!諸佛、世尊具有三身,謂法身、受用身、化身。我涅槃後,若欲供養此三身者,當供養舍利。然有二種:一者、身骨舍利;二者、法頌舍利。」即說頌曰:

     「諸法從緣起,  如來說是因;

     ** 彼法因緣盡,  是大沙門說。**

[0800a12] 「若男子、女人、苾芻五眾應造佛像。若無力者,下至大如䵃麥,造窣覩波形如棗許,剎竿如針,蓋如麩片,舍利如芥子,或寫法頌,安置其中。如上珍奇,而為供養,隨己力能,至誠殷重,如我現身,等無有異。

(以上取材自: CBETA 電子佛典集成[19]


大智度論

大智度論釋初品中舍利弗因緣第十六(卷第十一)

   龍樹菩薩造

   後秦龜茲國三藏鳩摩羅什奉 詔譯 [20]

[0136b11] 他日其師寢疾,舍利弗在頭邊立,大目連在足邊立,喘喘然其命將終,乃愍爾而笑。二人同心,俱問笑意。師答之言:「世俗無眼,為恩愛所侵。我見金地國王死,其大夫人自投火[卄/積],求同一處,而此二人行報各異,生處殊絕。」是時二人筆受師語,欲以驗其虛實。後有金地商人,遠來摩伽陀國,二人以疏驗之,果如師語,乃憮然歎曰:「我等非其人耶?為是師隱我耶?」二人相與誓曰:「若先得甘露,要畢同味。」

[0136b20] 是時,佛度迦葉兄弟千人,次遊諸國,到王舍城,頓止竹園。二梵志師聞佛出世,俱入王舍城,欲知消息。爾時,有一比丘,名阿說示(五人之一),著衣持鉢,入城乞食。舍利弗見其儀服異容,諸根靜默,就而問言:「汝誰弟子?師是何人?」答言:「釋種太子厭老、病、死苦,出家學道,得阿耨多羅三藐三菩提,是我師也。」舍利弗言:「汝師教授為我說之!」即答偈曰:

 「我年既幼稚,  學日又初淺,
  豈能宣至真,  廣說如來義!」

[0136c02] 舍利弗言:「略說其要!」爾時,阿說示比丘說此偈言:

     「諸法因緣生,  是法說因緣,

     ** 是法因緣盡,  大師如是說。」**

[0136c06] 舍利弗聞此偈已,即得初道,還報目連。目連見其顏色和悅,迎謂之言:「汝得甘露味耶?為我說之!」舍利弗即為其說向所聞偈。目連言:「更為重說!」即復為說,亦得初道。

[0136c09] 二師與二百五十弟子,俱到佛所。佛遙見二人與弟子俱來,告諸比丘:「汝等見此二人,在諸梵志前者不?」諸比丘言:「已見!」佛言:「是二人者,是我弟子中,智慧第一、神足第一弟子。」大眾俱來,以漸近佛,既到稽首,在一面立,俱白佛言:「世尊!我等於佛法中欲出家受戒!」佛言:「善來比丘!」即時鬚髮自落,法服著身,衣鉢具足,受成就戒。過半月後,佛為長爪梵志說法時,舍利弗得阿羅漢道。所以半月後得道者,是人當作逐佛轉法輪師,應在學地,現前自入諸法,種種具知,是故半月後得阿羅漢道。如是等種種功德甚多,是故舍利弗雖是阿羅漢,佛以是般若波羅蜜甚深法,為舍利弗說。

(以上取材自: CBETA 電子佛典集成[20]


The Life of Sariputta

compiled and translated from the Pali texts by Ven. Nyanaponika Thera © 1994 [21]

Part I: From Birth to the Attainment of Arahatship

Hearing this, they thought to themselves: "If that is the case, it is useless to continue the Holy Life under him. We have gone forth from home to seek a teaching of deliverance. Under him we cannot find it. But India is vast; if we wander through villages, towns and cities we shall certainly find a master who can show us the teaching of deliverance." And after that, whenever they heard that there were wise ascetics or brahmans at this or that place, they went and discussed with them. But there was none who was able to answer their questions, while they were able to reply to those who questioned them.

Having thus traveled through the whole of India they turned back, and arriving at their old place they agreed between them that he who should attain to the Deathless State first, should inform the other. It was a pact of brotherhood, born of the deep friendship between the two young men.

Some time after they had made that agreement, the Blessed One, the Buddha, came to Rajagaha. It was when he had delivered the Fire Sermon at Gaya Peak that he remembered his promise, given before his Enlightenment to King Bimbisara, that he would come to Rajagaha again when he had attained his goal. So in stages the Blessed One journeyed from Gaya to Rajagaha, and having received from King Bimbisara the Bamboo Grove Monastery (Veluvana) he resided there.

Among the sixty-one Arahats (Saints) whom the Master had sent forth to proclaim to the world the virtues of the Triple Gem, there was the Elder Assaji, who belonged to the group of five ascetics, the Buddha's erstwhile companions before his Enlightenment, and afterwards his first disciples. The Elder Assaji had returned to Rajagaha from his wanderings, and when one morning he was going for alms in the city he was seen by Upatissa, who was on his way to the Paribbajaka ascetic's monastery. Struck by Assaji's dignified and serene appearance, Upatissa thought: "Never before have I seen such a monk. He must be one of those who are Arahats, or on the way to Arahatship. Should I not approach him and ask, 'Under whom have you been ordained? Who is your teacher and whose teaching do you profess?'"

But then he thought: "It is not the proper time now for putting questions to this monk, as he is going for alms through the streets. I had better follow behind him, after the manner of supplicants." And he did so.

Then, when the Elder had gathered his almsfood, and Upatissa saw him going to another place intending to sit down and take his meal, he prepared for him his own ascetic's seat that he carried with him, and offered it to the Elder. The Elder Assaji took his meal, after which Upatissa served him with water from his own water-container, and in that way performed towards Assaji the duties of a pupil to a teacher.

After they had exchanged the usual courteous greetings. Upatissa said: "Serene are your features, friend. Pure and bright is your complexion. Under whom, friend, have you gone forth as an ascetic? Who is your teacher and whose doctrine do you profess?"

Assaji replied: "There is, O friend, the Great Recluse, the scion of the Sakyas, who has gone forth from the Sakya clan. Under that Blessed One I have gone forth. That Blessed One is my teacher and it is his Dhamma that I profess."

"What does the venerable one's master teach, what does he proclaim?"

Questioned thus, the Elder Assaji thought to himself: "These wandering ascetics are opposed to the Buddha's dispensation. I shall show him how profound this dispensation is." So he said: "I am but new to the training, friend. It is not long since I went forth from home, and I came but recently to this teaching and discipline. I cannot explain the Dhamma in detail to you."

The wanderer replied: "I am called Upatissa, friend. Please tell me according to your ability, be it much or little. It will be my task to penetrate its meaning by way of a hundred or a thousand methods." And he added:

"Be it little or much that you can tell,
the meaning only, please proclaim to me!
To know the meaning is my sole desire;
Of no avail to me are many words."
In response, the Elder Assaji uttered this stanza:

"Of all those things that from a cause arise,

Tathagata the cause thereof has told;

And how they cease to be, that too he tells,

This is the doctrine of the Great Recluse." [22]

Upon hearing the first two lines, Upatissa became established in the Path of stream-entry, and to the ending of the last two lines he already listened as a stream-winner.

When he become a stream-winner, and before he had achieved the higher attainments, he thought: "Here will the means of deliverance be found!" and he said to the Elder: "Do not enlarge upon this exposition of the Dhamma, venerable sir. This will suffice. But where does our Master live?"

"In the Bamboo Grove Monastery, wanderer."

"Then please go on ahead, venerable sir. I have a friend with whom I agreed that he who should reach the Deathless State first, should tell the other. I shall inform him, and together we shall follow on the road you went and shall come into the Master's presence." Upatissa then prostrated himself at the Elder's feet, saluted him and, taking the Elder's leave, went back to the park of the Wandering Ascetics.

Kolita saw him approaching and thought: "Today my friend's appearance is quite changed. Surely, he must have found the Deathless State!"

And when he asked him about it, Upatissa replied: "Yes, friend, the Deathless State has been found!" and he recited to him the stanza he had heard. At the end of the verse, Kolita was established in the Fruition of stream-entry and he asked: "Where, my dear, does the Master live?"

"I learned from our teacher, the Elder Assaji, that he lives at the Bamboo Grove Monastery."

"Then let us go, Upatissa, and see the Master," said Kolita.

(以上取材自: AccessToInsight[21]


41. The Story of the Going-Forth of Sāriputta and Moggallāna

Sāriputta-Moggallānapabbajjākathā [Mahākhandhako 1-4 (The Great Chapter sections 1-4), edited and translated by Ven. Ānandajoti Bhikkhu] [23]


Tena kho pana samayena Sañjayo paribbājako Rājagahe paṭivasati
Then at that time the wanderer Sañjaya [24] was living near Rājagaha

mahatiyā paribbājakaparisāya saddhiṁ,
together with a great assembly of wanderers,

aḍḍhateyyehi paribbājakasatehi.
with two hundred and fifty wanderers.

Tena kho pana samayena Sāriputta-Moggallānā
Then at that time Sāriputta and Moggallāna

Sañjaye paribbājake brahmacariyaṁ caranti,
were living the spiritual life under the wanderer Sañjaya,

tehi katikā katā hoti:
and there was an agreement amongst themselves:

“Yo paṭhamaṁ Amataṁ adhigacchati, so itarassa ārocetū.” ti
“Whoever attains the Deathless first, he should inform the other.” [25]

Atha kho āyasmā Assaji, pubbaṇhasamayaṁ nivāsetvā,
Then the venerable Assaji, having dressed in the morning time,

pattacīvaram-ādāya Rājagahaṁ piṇḍāya pāvisi,
after taking up his bowl and robe, entered Rājagaha for alms,

pāsādikena abhikkantena paṭikkantena, ālokitena vilokitena,
pleasing in going forwards, in going back, in looking ahead, in looking around,

sammiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno.
in bending, in stretching, having downcast eyes, and endowed with good posture.

Addasā kho Sāriputto paribbājako
The wanderer Sāriputta saw

āyasmantaṁ Assajiṁ Rājagahe piṇḍāya carantaṁ,
the venerable Assaji walking for alms in Rājagaha,

pāsādikena abhikkantena paṭikkantena, ālokitena vilokitena,
pleasing in going forwards, in going back, in looking ahead, in looking around,

sammiñjitena pasāritena, okkhittacakkhuṁ iriyāpathasampannaṁ,
in bending, in stretching, having downcast eyes, and endowed with good posture,

disvānassa etad-ahosi:
and having seen (him), this occurred to him:

“Ye vata loke Arahanto vā Arahattamaggaṁ vā samāpannā
“Of those in the world who are Worthy or have entered the path to Worthiness

ayaṁ tesaṁ bhikkhu aññataro.
this monk is a certain one of them.

Yan-nūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ:
Now what if I, having approached this monk, were to ask:

‘Kaṁsi tvaṁ āvuso uddissa pabbajito,
‘On account of whom, friend, did you go forth,

ko vā te Satthā, kassa vā tvaṁ Dhammaṁ rocesī?’ ” ti
who is your teacher, what Dhamma do you prefer?’ ”

Atha kho Sāriputtassa paribbājakassa etad-ahosi:
Then this occurred to the wanderer Sāriputta:

“Akālo kho imaṁ bhikkhuṁ pucchituṁ,
“This is the wrong time to ask the monk,

antaragharaṁ paviṭṭho piṇḍāya carati.
he has entered amongst the houses for alms.

Yan-nūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ
Now what if I were to follow along closely behind [26] this monk

atthikehi upaññātaṁ maggan?” ti
with a desire (to find) the path he has found?”

Atha kho āyasmā Assaji, Rājagahe piṇḍāya caritvā
Then the venerable Assaji, after walking for alms in Rājagaha

piṇḍapātaṁ ādāya paṭikkami.
and taking his alms food, went back.

Atha kho Sāriputto paribbājako yenāyasmā Assaji tenupasaṅkami,
Then the wanderer Sāriputta approached the venerable Assaji,

upasaṅkamitvā āyasmatā Assajinā saddhiṁ sammodi,
and after approaching he exchanged greetings with the venerable Assaji,

sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā, ekam-antaṁ aṭṭhāsi.
and after exchanging polite and courteous greetings, he stood on one side.

Ekam-antaṁ ṭhito kho Sāriputto paribbājako
While standing on one side the wanderer Sāriputta

āyasmantaṁ Assajiṁ etad-avoca:
said this to the venerable Assaji:

“Vippasannāni kho te āvuso indriyāni, parisuddho chavivaṇṇo pariyodāto,
“Your faculties, friend, are very clear, purified is your skin and bright,

kaṁsi tvaṁ āvuso uddissa pabbajito,
on account of whom, friend, did you go forth,

ko vā te Satthā, kassa vā tvaṁ Dhammaṁ rocesī?” ti
who is your teacher, what Dhamma do you prefer?”

“Atthāvuso Mahāsamaṇo Sakyaputto Sakyakulā pabbajito,
“There is, friend, a Great Ascetic, a Sakyan Son, who has gone forth from the Sakya family,

tāhaṁ Bhagavantaṁ uddissa pabbajito,
on account of that Gracious One I went forth,

so ca me Bhagavā Satthā, tassa cāhaṁ Bhagavato Dhammaṁ rocemī.” ti
that Gracious One is my Teacher, that Gracious One's Dhamma I prefer.”

“Kiṁvādī panāyasmato Satthā kim-akkhāyī?” ti
“But what is the doctrine of the venerable's Teacher, what does he say?”

“Ahaṁ kho āvuso navo acirapabbajito,
“I am new, friend, one not long gone forth,

adhunāgato imaṁ Dhammavinayaṁ,
recently come to this Dhamma and Discipline, [27]

na tāhaṁ sakkomi vitthārena Dhammaṁ desetuṁ,
I am not able to teach the Dhamma at length,

api ca te saṅkhittena atthaṁ vakkhāmī.” ti
but I can explain the meaning to you in brief.”

Atha kho Sāriputto paribbājako āyasmantaṁ Assajiṁ etad-avoca: “Hotu āvuso,
Then the wanderer Sāriputta said this to the venerable Assaji: “Friend,

Appaṁ vā bahuṁ vā bhāsassu atthaṁ yeva me brūhi,
Speak little or much, but tell the meaning to me,

Attheneva me attho, kiṁ kāhasi byañjanaṁ bahun?”-ti
The meaning is useful to me, what to do with many words?” [28]

Atha kho āyasmā Assaji Sāriputtassa paribbājakassa
o Then the venerable Assaji recited this Dhamma instruction

imaṁ Dhammapariyāyaṁ abhāsi:
to the wanderer Sāriputta:

“Ye dhammā hetuppabhavā tesaṁ hetuṁ Tathāgato āha,

“Whatever things [29] have a cause and source, their cause the Realised One has told,

Tesañ-ca yo nirodho - evaṁvādī Mahāsamaṇo.” ti

And also that which is their cessation [30] - such is the Great Ascetic's doctrine.”

Atha kho Sāriputtassa paribbājakassa, imaṁ Dhammapariyāyaṁ sutvā,
Then to the wanderer Sāriputta, after hearing this Dhamma instruction,

virajaṁ vītamalaṁ Dhammacakkhuṁ udapādi:
the dust-free, stainless Vision-of-the-Dhamma arose:

“Yaṁ kiñci samudayadhammaṁ,
“Whatever has the nature of arising,

sabban-taṁ nirodhadhamman.”-ti
all that has the nature of ceasing.”

“Eseva Dhammŏ yadi tāvad-eva paccavyathā Padam-Asokaṁ,
And he said: “This really is the Dhamma if you have penetrated the Sorrowless State,

adiṭṭhaṁ abbhatītaṁ bahukehi kappanahutehī.” ti
unseen through many myriads of past aeons.”

Atha kho Sāriputto paribbājako yena Moggallāno paribbājako tenupasaṅkami.
Then the wanderer Sāriputta approached the wanderer Moggallāna.

Addasā kho Moggallāno paribbājako
The wanderer Moggallāna saw

Sāriputtaṁ paribbājakaṁ dūrato va āgacchantaṁ,
the wanderer Sāriputta coming while still far away,

disvāna Sāriputtaṁ paribbājakaṁ etad-avoca:
and after seeing (him), he said this to the wanderer Sāriputta:

“Vippasannāni kho te āvuso indriyāni, parisuddho chavivaṇṇo pariyodāto,
“Your faculties, friend, are very clear, purified is your skin and bright,

kacci nu tvaṁ āvuso Amatam-adhigato?” ti
have you, friend, attained the Deathless?”

“Āmāvuso Amatam-adhigato.” ti
“Yes, friend, I have attained the Deathless.”

“Yathā kathaṁ pana tvaṁ āvuso Amatam-adhigato?” ti
“But how did you, friend, attain the Deathless?”

“Idhāhaṁ āvuso addasaṁ Assajiṁ bhikkhuṁ Rājagahe piṇḍāya carantaṁ,
“Here, friend, I saw the monk Assaji walking for alms in Rājagaha,

pāsādikena abhikkantena paṭikkantena, ālokitena vilokitena,
pleasing in going forwards, in going back, in looking ahead, in looking around,

sammiñjitena pasāritena, okkhittacakkhuṁ iriyāpathasampannaṁ,
in bending, in stretching, having downcast eyes, and endowed with good posture,

disvāna me etad-ahosi:
and having seen (him), this occurred to me:

‘Ye vata loke Arahanto vā Arahattamaggaṁ vā samāpannā
‘Of those in the world who are Worthy or have entered the path to Worthiness

ayaṁ tesaṁ bhikkhu aññataro.’
this monk is one of them.’

Yan-nūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ:
Now what if I, having approached this monk, were to ask:

“Kaṁsi tvaṁ āvuso uddissa pabbajito,
“On account of whom, friend, did you go forth,

ko vā te Satthā, kassa vā tvaṁ Dhammaṁ rocesī?” ti
who is your teacher, what Dhamma do you prefer?”

Tassa mayhaṁ āvuso etad-ahosi:
Then this, friend, occurred to me:

“Akālo kho imaṁ bhikkhuṁ pucchituṁ,
“This is the wrong time to ask the monk,

antaragharaṁ paviṭṭho piṇḍāya carati.
he has entered amongst the houses for alms.

Yan-nūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ
Now what if I were to follow along close behind this monk

atthikehi upaññātaṁ maggan?”-ti
with a desire to find out the path?”

Atha kho āvuso Assaji bhikkhu Rājagahe piṇḍāya caritvā,
Then, friend, the monk Assaji, after walking for alms in Rājagaha,

piṇḍapātaṁ ādāya paṭikkami.
and taking his alms food, went back.

Atha khvāhaṁ āvuso yena Assaji bhikkhu tenupasaṅkami,
Then I, friend, approached the monk Assaji,

upasaṅkamitvā Assajinā bhikkhunā saddhiṁ sammodiṁ,
and after approaching I exchanged greetings with the monk Assaji,

sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekam-antaṁ aṭṭhāsiṁ.
and after exchanging polite and courteous greetings, I stood on one side.

Ekam-antaṁ ṭhito kho ahaṁ āvuso Assajiṁ bhikkhuṁ etad-avocaṁ:
While standing on one side, friend, I said this to the monk Assaji:

“Vippasannāni kho te āvuso indriyāni, parisuddho chavivaṇṇo pariyodāto,
“Your faculties, friend, are very clear, purified is your skin and bright,

kaṁsi tvaṁ āvuso uddissa pabbajito,
on account of whom, friend, did you go forth,

ko vā te Satthā, kassa vā tvaṁ Dhammaṁ rocesī?” ti
who is your teacher, what Dhamma do you prefer?”

“Atthāvuso Mahāsamaṇo Sakyaputto Sakyakulā pabbajito,
“There is, friend, a Great Ascetic, the Sakyan Son, who has gone forth from the Sakya family,

tāhaṁ Bhagavantaṁ uddissa pabbajito,
on account of that Gracious One I went forth,

so ca me Bhagavā Satthā, tassa cāhaṁ Bhagavato Dhammaṁ rocemī.” ti
that Gracious One is my Teacher, that Gracious One's Dhamma I prefer.”

“Kiṁvādī panāyasmato Satthā kim-akkhāyī?” ti
“But what is the doctrine of the venerable's Teacher, what does he say?”

“Ahaṁ kho āvuso navo acirapabbajito,
“I am new, friend, not long gone forth,

adhunāgato imaṁ Dhammavinayaṁ,
recently come to this Dhamma and Discipline,

na tāhaṁ sakkomi vitthārena Dhammaṁ desetuṁ,
I am not able to teach the Dhamma at length,

api ca te saṅkhittena atthaṁ vakkhāmī.” ti
but I can explain the meaning to you in brief.”

Atha khvāhaṁ āvuso Assajiṁ bhikkhuṁ etad-avoca: “Hotu āvuso,
Then, friend, I said this to the venerable Assaji: “Friend,

Appaṁ vā bahuṁ vā bhāsassu atthaṁ yeva me brŭhi,
Speak little or much, but tell the meaning to me,

Attheneva me attho kiṁ kāhasi byañjanaṁ bahun?”-ti
The meaning is useful to me, what to do with many words?”

Atha kho āvuso Assaji bhikkhu imaṁ Dhammapariyāyaṁ abhāsi:
Then, friend, the monk Assaji recited this Dhamma instruction:

“Ye dhammā hetuppabhavā tesaṁ hetuṁ Tathāgato āha,
“Whatever things have a cause and source, their cause the Realised One told,

Tesañ-ca yo nirodho - evaṁvādī Mahāsamaṇo.” ti
And also that which is their cessation - such is the Great Ascetic's doctrine.”

Atha kho Moggallānassa paribbājakassa imaṁ Dhammapariyāyaṁ sutvā,
Then to the wanderer Moggallāna, after hearing this Dhamma instruction,

virajaṁ vītamalaṁ Dhammacakkhuṁ udapādi:
the dust-free, stainless Vision-of-the-Dhamma arose:

“Yaṁ kiñci samudayadhammaṁ,
“Whatever has the nature of arising,

sabban-taṁ nirodhadhamman.”-ti
all that has the nature of ceasing.”

“Eseva Dhammŏ yadi tāvad-eva paccavyathā Padam-Asokaṁ,
And he said: “This really is the Dhamma if you have penetrated the Sorrowless State,

adiṭṭhaṁ abbhatītaṁ bahukehi kappanahutehī.” ti
unseen through many myriads of past aeons.”

(以上取材自: Ancient Buddhist Texts , edited and translated by Ven. Ānandajoti Bhikkhu) [23]


偈頌選讀

備註:
[ref-1]【縁起法頒の一考察】.風間敏夫.法政大学.公開日 2010/03/09.印度學佛教學研究.Vol. 34 (1985-1986) No. 1 P 177-186
[ref-2]【縁起法頌再考】.若原雄昭.龍谷大学.佛教學研究第69号.Pp. 29~73; 龍谷大学学術リポジトリページ 文章資訊 ; PDF
[ref-3]縁起法頌 (Wikipedia:ウィキペディアについて)
[ref-4]The Noble Mahāyāna Sūtra on Dependent Arising , Translated by the Buddhavacana Translation Group under the patronage and supervision of 84000: Translating the Words of the Buddha.
[ref-5](1, 2) 緣起偈 (維基百科,自由的百科全書)
[ref-6]人文宗教研究(第3輯2012年卷),簡體漢字,ISBN 9787802547834,出版時間:2013-11-01,宗教文化出版社 (中國.北京市西城区后海北沿44号)
[ref-7]南傳大藏經 漢譯/巴利聖典選譯 覓寂尊者 : 經偈選譯 ( PDF ; .doc ;或 南傳大藏經 漢譯/巴利聖典選譯 覓寂尊者經偈選譯.doc )
[1]請參考: The Pāḷi Tipitaka *http://www.tipitaka.org/* (請於左邊選單“Tipiṭaka Scripts”中選 Roman → Web → Tipiṭaka (Mūla) → Vinayapiṭaka → Mahāvaggapāḷi → 1. Mahākhandhako → 14. Sāriputtamoggallānapabbajjākathā )(舍利弗目揵連出家因緣(故事))。或可參考 【國際內觀中心】(Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD ( Chaṭṭha Saṅgāyana CD)。]
[2]參見Dictionary of Pali Proper Names Ⅱ,p.104。
[3]參見Dictionary of Pali Proper Names Ⅰ,p.224-225。
[4]此偈見於《律藏˙大犍度》「舍利弗和目犍連出家」PTS.Ⅲ.p.40。
[5]
目犍連在出家一星期後證悟阿羅漢果﹔舍利弗在出家半個月後證悟阿羅漢果。
舍利弗修行觀禪的方式是各別法觀禪(anupadadhamma vipassanā),意即在觀照究竟名色法時,逐一地觀照每個法為無常、苦、無我。
一一觀照時,他可以清楚地見到名法的生時(uppāda)、住時(ṭhiti)、滅時(bhaṅga)。
為什麼他可以這樣清楚地觀照名法呢?註解書裡這樣解說:「因為他在觀照名法時也觀照依處和所緣(目標)。」
[6]
《法句經》392偈〔禮敬那些應被禮敬的人〕:
其中,比丘們對於舍利弗這樣做而議論紛紛,認為尊者在禮拜四方,是一種錯誤方式,並且向佛陀稟告此事。
佛陀問清楚尊者有關他朝拜的意義之後,對比丘僧團開示:
「比丘們!舍利弗並非禮拜四方,事實上,他從阿說示口中獲得正法,從他證果那天開始,他便向自己的導師禮敬。
作為比丘應該向傳授他正法的導師禮敬,有如婆羅門向聖火敬禮一樣。」
[7]

請參考: 巴利學習系列 Ⅱ. ─《尼柯耶》選讀 (或 鏡像站 )

一、S. 56:11 Dhammacakkappavattanasuttaṁ 《轉法輪經》
二、S.22:59 Anattalakkhaṇasuttaṁ《無我相經》
三、M.2 Sabbāsavasuttaṁ《一切漏經》
四、M.13 Mahādukkhakkhandhasuttaṁ《大苦蘊經》
~漢巴對讀分析、文法分析、法義加油站~

整理者法名:釋性恩(Dhammajīvī) 出版者:法雨道場 非賣品

[8]
根據《純陀經》(出自《相應部.念處相應》Satipatthana Samyutta)及其註釋的記載,
舍利弗的出生地是在那羅卡(Nalaka)或那羅迦摩(Nalagama),
後者可能是它的別名,此處可能非常接近有名的那爛陀(Nalanda)。
舍利弗的父親是位名叫瓦干達(Vaganta)的婆羅門。(可比對《法句經》v. 75)
[9]

Ye dhamma hetuppabhava tesam hetum tathagato aha,

tesaJca yo nirodho evamvadi mahasamano 'ti.

這首偈頌後來成為非常著名且廣被流傳的佛教詩偈之一。
長久以來,它一直告訴著人們舍利弗初次接觸佛法的故事,也是對他偉大的阿羅漢老師阿說示尊者,很有價值的紀念。
在因果法則尚不如今日在哲學思想界般顯著的時代說出這詩偈,它對早期佛教徒的心靈,一定造成了革命性的衝擊。
(編著按:本偈頌在《大正》三,第八七六頁中譯為:「諸法從因生,諸法從因滅,如是滅與生,沙門說如是。」)
[10]

請參考: 以下本書書訊取自 香光資訊網/香光書鄉/法向叢書/舍利弗的一生

The Life of Sariputta
書名 舍利弗的一生
著者 向智尊者 (Nyanaponika Thera)著;香光書鄉編譯組譯
版次 初版
出版地 嘉義市
出版者 香光書鄉
出版年 1999[民88]
集叢項 法向叢書 1
附註項 譯自:The life of Sariputta
ISBN 957-8397-07-0
摘要
向智尊者以巴利三藏的資料為基礎,描繪出佛陀的大弟子--舍利弗一生的事蹟。
從出生、覺醒、出家、證悟乃至入滅等的人生階段,娓娓地道出舍利弗與摩訶目犍連的友誼,
以及他寬厚謙遜的本性、修行上的成就,還有引導同儕比丘們走向解脫與保存佛法的努力。
向智尊者以優美樸實的筆調,敘述一個人解脫自在--從此岸到彼岸的感人故事。
[11]【關於緣起思想形成與發展的銓釋學考察】中華佛學學報 第4期(Volume 4, Jul 1991; p169-199) ( ← 過期期刊目錄 ) → : 7 關於緣起思想形成與發展的詮釋學考察 (PDF) 傅偉勳.天普大學教授. : (民國80年),臺北: 中華佛學研究所
[12](1, 2) 《南傳大藏經》(元亨寺).律藏.大品(Mahā-Vagga).第一 大犍度〔CBETA 電子佛典集成 » 南傳 (N) » 第 3 冊 » No.0002 » 第 1 卷二三 (舍利弗、目犍連出家(因緣)〕
[13](1, 2) 四分律卷第三十三(二分之十二).受戒揵度之三.姚秦罽賓三藏佛陀耶舍共竺佛念等譯( CBETA 電子佛典集成 » 大正藏 (T) » 第 22 冊 » No.1428 » 第 33 卷(798頁, 下欄 22; CBETA, T22, no. 1428, p. 798, c22 ))
[14](1, 2) 根本說一切有部毘奈耶出家事卷第二.大唐三藏義淨奉 制譯( CBETA 電子佛典集成 » 大正藏 (T) » 第 23 冊 » No.1444 » 第 2 卷 (1027頁, 中欄21; CBETA, T23, no. 1444, p. 1027, b21 ))
[15](1, 2) 五分律卷第十六(彌沙塞).第三分初受戒法中.宋罽賓三藏佛陀什共竺道生等譯( CBETA 電子佛典集成 » 大正藏 (T) » 第 22 冊 » No.1421 » 第 16 卷 (1107頁, 中欄18; CBETA, T22, no. 1421, p. 110, b18 ))
[16](1, 2) 佛本行集經卷第四十八.舍利目連因緣品下.隋天竺三藏闍那崛多譯( CBETA 電子佛典集成 » 大正藏 (T) » 第 3 冊 » No.0190 » 第 48 卷 (876頁, 中欄26; CBETA, T03, no. 0190, p. 876, b26 ; 下欄02; CBETA, T03, no. 0190, p. 876, c02 ))
[17](1, 2) 佛說初分說經卷下.西天譯經三藏傳法大師賜紫臣施護奉 詔譯( CBETA 電子佛典集成 » 大正藏 (T) » 第 14 冊 » No.0498 » 第 2 卷 (768頁, 上欄23; CBETA, T14, no. 0498, p. 768, a23 ))
[18](1, 2) 佛說造塔功德經.大唐中天竺三藏法師地婆訶羅唐言日照譯( CBETA 電子佛典集成 » 大正藏 (T) » 第 16 冊 » No.0699 » 第 1 卷 (801頁, 中欄10; CBETA, T16, no. 0699, p. 801, b10 ))
[19](1, 2) 浴佛功德經.大唐沙門釋義淨譯( CBETA 電子佛典集成 » 大正藏 (T) » 第 16 冊 » No.0698 » 第 1 卷 (800頁, 上欄10; CBETA, T16, no. 0698, p. 800, a10 ))
[20](1, 2) 大智度論釋初品中舍利弗因緣第十六(卷第十一).龍樹菩薩造.後秦龜茲國三藏鳩摩羅什奉 詔譯( CBETA 電子佛典集成 » 大正藏 (T) » 第 25 冊 » No.1509 » 第 11 卷 (136頁, 下欄04; CBETA, T25, no. 1509, p. 136, c04 )
[21](1, 2) Part I: From Birth to the Attainment of Arahatship ( The Life of Sariputta , compiled and translated from the Pali texts by Nyanaponika Thera, © 1994 ( AccessToInsight )
[22]"Ye dhamma hetuppabhava tesam hetum tathagato aha, tesañca yo nirodho evamvadi mahasamano 'ti." This gatha was later to become one of the best-known and most widely-disseminated stanzas of Buddhism, standing for all time as a reminder of Sariputta's first contact with the Dhamma and also as a worthy memorial to Assaji, his great arahant teacher. Spoken at a time when the principle of causality was not accorded the prominence it enjoys today in philosophical thought, its impact on the minds of the early Buddhists must have been revolutionary.
[23](1, 2) edited and translated by Ven. Ānandajoti Bhikkhu: Ancient Buddhist TextsTexts and Translations → Biographical Works-- Early Sources for the Life of the Buddha: Mahākhandhako , [IV. In Rājagaha] Sāriputta-Moggallānapabbajjākathā (41. The Story of the Going-Forth of Sāriputta and Moggallāna ), Ver 1.2 May, 2014
[24]Apparently to be identified with Sañjaya Belaṭṭhiputta, one of the six famous teachers in Lord Buddha's time, who taught a radical scepticism.
[25]The comm. explains that seeking the Deathless the two friends had joined Sañjaya's Wanderers, but soon realised that the essence (sāra = Nibbāna) was not to be found there, so they made the above pact.
[26]Word repetition normally signifies emphasis in Pāḷi: piṭṭhito = behind, piṭṭhito piṭṭhito = closely behind.
[27]This Assaji is always identified as one of the group-of-five disciples, who listened to the Discourse that Set the Dhamma Wheel Rolling and became a Worthy One while listening to the Discourse on the Characteristic of Non-Self --- he was one of the five most senior disciples in the Saṅgha. It is hard to reconcile these facts with his self-characterisation here. Also there is no mention of Assaji accompanying the Buddha to Rājagaha. Assaji must have been a common name at the time, and I think it likely we are dealing with a different Assaji here to the one whom we met in Isipatana.
[28]Byañjana literally means syllable in this context.
[29]Comm: pañcakkhandhā; the five constituents (of mind and body making up a human being).
[30]Regarding this famous verse the commentary points out that the first line refers to the Truth of Suffering the second to the Arising of Suffering, and the third to the Cessation of Suffering.