巴利《大會經》(DN. 20 Mahāsamayasuttaṃ) 筆記

譯自 尊者 坦泥沙羅 比丘(Ṭhānissaro Bhikkhu)著作：This page is cited from https://www.dhammatalks.org/suttas/DN/DN20.html and https://www.accesstoinsight.org/tipitaka/dn/dn.20.0.than.html

Introduction

This discourse is an interesting example of the folklore of the Pali Canon. It shows that the tendency of Asian popular Buddhism to regard the Buddha as a protective figure, and not just as a teacher, has its roots in the earliest part of the tradition. Metrical analysis indicates that the long “tribute” section of this discourse is very old, while the verses in the introductory section—which is also found in the Saṁyutta Nikāya—are later. This fits with a more subjective judgment: that the tribute was an earlier composition, to which the introduction was added at a later date. This judgment is based on the fact that the two sections do not quite fit each other. The introduction to the tribute indicates that the reciter of the tribute is the Buddha himself, whereas the narration in the tribute indicates otherwise. The style of the tribute—with its repeated stanzas and tropes—also falls into the ancient genre of verses celebrating a king’s victory over his enemies

At any rate, this discourse is the closest thing in the Pali Canon to a “who’s who” of the deva worlds, and should provide useful material for anyone interested in the cosmology of early Buddhism.

The Commentary reports the belief that devas still enjoy hearing this discourse chanted in Pali. Until recently it was part of many monks’ standard memorized repertoire, to be chanted at weddings and the dedication of new buildings. Even today, as many of the traditions of memorization in Asia seem to be falling by the wayside, there are a few monks and laypeople who chant this discourse regularly.

這裡龍象(nāga)的意思是"偉大的眾生"。在這個意義上，它經常被用來作為阿羅漢的表徵。包含這句話的（偈頌）詩句是在巴利經文中發現的最複雜的韻律之一。 （坦泥沙羅 尊者注）

(Here nāga means “Great Being.” It is frequently used in this sense as an epithet for arahants. The verse containing this line is set in one of the most complex meters found in the Pali Canon.) (by Ven. Ṭhānissaro Bhikkhu)

(1)「穢(MA)；弊(AA)」，南傳作「心荒蕪」(cetokhilā)，菩提比丘長老英譯為「心理的貧瘠」(mental barrenness)，智髻比丘長老英譯為「心中的荒蕪」(wildernesses in the heart, MN)。按：《破斥猶豫》等以「心的剛愎狀態、塵埃狀態、殘株狀態」(cittassa thaddhabhāvā kacavarabhāvā khāṇukabhāvā, MN.16/DN.33/AN.5.205)解說。

(2)「荒蕪」(khila, khīlaṃ，另譯為「礙；頑固」)，菩提比丘長老依錫蘭本(khilaṃ)英譯為「貧瘠」(barrenness, SN/AN)，Maurice Walshe先生英譯為「心理妨礙」(mental blockages, DN)。

(1)「汝當諦聽；汝等諦聽；諦聽」，南傳作「你們要聽」(suṇātha)，菩提比丘長老英譯為「聽！」(listen)。

(2)「善思；善思念之」，南傳作「你們要好好作意」(sādhukaṃ manasi karotha，逐字譯為「善的(十分的)-意-你們作」)，菩提比丘長老英譯為「仔細地注意」(attend closely)。按：「作意」(manasikaroti)為「意」與「作」的複合詞，可以是「注意」，也可以有「思惟」的意思。

「天帝釋；帝釋；釋提桓因(SA/DA/AA)；天王釋(SA/MA)」，南傳作「天帝釋」(sakko devānamindo，音譯為「釋提桓因陀羅」，義譯為「釋-諸天之王」，有時簡為「因陀羅-indo」)，菩提比丘長老英譯為「神的統治者，Sakka」(Sakka, ruler of gods或Sakka, lord of the devas)。按：天帝釋名字為「拘翼；俱尸迦；憍尸迦」(kosiya，意譯為「梟；貓頭鷹」)，別名「千眼、帝釋、舍脂夫、須闍之夫、襪瑟哇、摩伽婆(婆娑婆、娑婆婆)、釋脂之夫摩佉婆」，參看 SA.1106 。

Vajira，【中】鉆石（臺語：鏇石suan7 cioh8），雷電。vajirapāṇi，vajirahattha，【陽】手持鉆石權杖的，即：帝釋 （Sakka）。vajira-pāṇī yakkho﹐密跡力士，又作密跡金剛，秘密主，為夜叉神之總名。彼常手持金剛杵以保護佛陀。

鉆 ㄗㄨㄢˋ =>「鑽」之異體。

gandhabba：m．[Sk．gandharva] ① 乾達婆（以香氣為滋養的神，服侍帝釋的樂神之一），音樂神．② 音樂師．-nagara 蜃氣樓（乾達婆城，海市蜃樓）.-- 漢譯パーリ語辭典 黃秉榮譯

Gandhabba，【陽】1.乾闥婆，音樂家，小神的天上音樂家。2.將投胎的香陰。-- 《巴漢詞典》明法尊者增訂

Kuvera, 拘韋羅是毗沙門的另一個名稱。多聞天王（ 莊譯 ）；俱毘羅、多聞天王（ 通妙譯 ）

Vessavaṇa，（梵Vaiśravaṇa）﹐多聞天王，毘沙門。四大王天之一，在北方多聞天王統治諸夜叉（yakkha）。-- 《巴漢詞典》明法尊者增訂

Candana, 闡陀；降達那（ 莊譯 ）；旃陀那（ 通妙譯 ）

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Candana: 1. Candana. -A deva, vassal of the Four Regent Gods (D. ii. 258). He is mentioned as one of the chief Yakkhas to be invoked by followers of the Buddha in case of need (D. iii. 204). He once visited Lomasakangiya at the Nigrodhārāma, questioned him regarding the True Saint, and recited to him stanzas learnt when the Buddha preached the Bhaddekaratta Sutta in Tāvatimsa (M. iii. 199f) (but see below). The Samyutta Nikāya (S. i. 53) records a conversation between Candana and the Buddha and a visit paid by Candana to Mahā Moggallāna (S. iv. 280).

Buddhaghosa (MA. ii. 951) says he was an upāsaka in the time of Kassapa Buddha and offered the four requisites to the Buddha and the monks, as a result of which he became a deva. It is elsewhere stated that in Kassapa’s time Candana and Lomasakangiya were friends and that both became monks. (ThagA. i. 84f. In this version not Candana, but Lomasakangiya, expounds the Sutta; in M. iii. 199f. it is Candana).

When Kassapa preached the Bhaddekaratta Sutta, Candana asked Lomasakangiya to explain it; this he was unable to do, and so made a wish that he should be able to explain it in a future birth, Candana wishing that he should then ask the questions again. Both wishes were fulfilled. For details see Lomasakangiya (2).

-- Buddhist Dictionary of Pali Proper Names by G P Malalasekera (https://dictionary.sutta.org/zh_TW/browse/c/candana/ )

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"With them came their crafty, deceitful, cunning slaves: enticing Kutendu, Vetendu, Vitucca, and Vituda. 與他們一起來的還有他們狡猾、奸詐、狡猾的奴隸：引誘 Kuṭeṇḍu、viṭeṇḍu、viṭucca、Viṭuṭa。

"And (also the slaves) Candana, Kamasettha, Kinnughandu, and Nighandu. There also came Panada and Opamanna and Matali charioteer of the Devas. (by Piyadassi Thera)

kāmaseṭṭhā, 迦摩；葛瑪謝德（ 莊譯 ）；加摩世致（ 通妙譯 ）； 坦泥沙羅 尊者 譯為： (Candana,) the Chief of Sensuality 旃陀那—最喜愛感官享受者（喜愛感官享受者的首領）

kāmaseṭṭhā: kāma + seṭṭha;

Kāma，（cp．Vedic kāma），【陽】【中】貪欲（性愛），想要（不一定是貪），快樂，樂趣，官能享樂的對象。-- 《巴漢詞典》明法尊者增訂

Seṭṭha，【形】最初的，優良的。seṭṭhatara，【形】更優良的。seṭṭhasammata，【形】被認為最好的。-- 《巴漢詞典》明法尊者增訂

Kāma --seṭṭhā (pl.) a class of devas D. II, 258 -- PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary 一種天神

opamañña 阿波乾達婆；歐玻瑪領（ 莊譯 ）；嗚呼曼奴（ 通妙譯 ）； 坦泥沙羅 尊者 譯為：Panāda, the Mimic—小丑（善於模仿的人）；

Opamañña．-A Gandhabba chieftain, who was among those present at the preaching of the Mahāsamaya Sutta (D. ii．258). He is mentioned in the Atānātiya Sutta (D. iii. 204), in a list of eminent yakkha generals．-- Buddhist Dictionary of Pali Proper Names by G P Malalasekera

Opamma，【中】直喻，比較。-- 《巴漢詞典》明法尊者增訂；Opamma，【中】 直喻，比較。-- 《巴漢詞典》Mahāñāṇo Bhikkhu編著

janesabha [janosabha (syā.)]; 雄猛乾達婆；若內沙玻（ 莊譯 ）；闍尼沙（ 通妙譯 ）

Janesabha：A Gandhabba, a vassal of the Four Regent Gods．-- Buddhist Dictionary of Pali Proper Names by G P Malalasekera 四天王的屬下

nābhasa, nāgasa; 那波沙天龍；{龍族}[那玻沙湖]的龍（ 莊譯 ）；那陀瑟龍（ 通妙譯 ）； Then there have also come nāgas from Lake Nābhasa; Athāguṃ1 nābhasā nāgā (PTS), nāgasa, Athāguṃ nāgasā nāgā (CSCD)

Nābhasa：A lake, the residence of Nāgas called Nābhasā. DA. ii. 688．-- Buddhist Dictionary of Pali Proper Names by G P Malalasekera 長部注：那玻沙，龍居住之湖的名稱。

dhataraṭṭha, 達多羅天龍；達德拉德（ 莊譯 ）；提頭賴吒（ 通妙譯 ）

Dhataraṭṭha﹐持國天王，四天王依四方而分四界。每一界皆由一位天王所統治。在東方，持國天王統治乾達婆（gandhabba音樂神）。-- 《巴漢詞典》明法尊者增訂

Erāvaṇa, 伊羅婆天龍；大龍依拉哇（ 莊譯 ）；伊羅婆陀（ 通妙譯 ）

Kālakañja, 迦羅迦；葛拉葛（ 莊譯 ）；迦羅康奢阿修羅（ 通妙譯 ）； https://dictionary.sutta.org/browse/k/k%C4%81laka%C3%B1jak%C4%81/

大怖畏迦羅（ 通妙譯 ）: Kālakañcā mahābhismā [kālakañjā mahābhiṃsā (sī. pī.)

Vāsava 毗沙婆兄弟；襪瑟哇（ 莊譯 ）；婆三婆同胞（ 通妙譯 ）

Vāsava，【陽】天神王。-- 《巴漢詞典》明法尊者增訂;

Vāsava：A name of Sakka．S．i．221，223，229 30，234 7； D．ii．260，274； SN．vs．384； DhA．iii．270； J．i．65，etc．； Cv．xxxvii．151，etc．-- Buddhist Dictionary of Pali Proper Names by G P Malalasekera

風神；(devā pathavī, tejo vāyo tadāgamuṃ); Vāya，【陽】【中】（mano-group），風，空氣。參考 Vāyo。-- 《巴漢詞典》明法尊者增訂

Vāyo，（取自 vāya詞形，在【合】中）vāyokasiṇa，【中】（修禪取相的）風遍。vāyodhātu，【陰】風界（風元素）。-- 《巴漢詞典》明法尊者增訂

經由修習各遍處（kasiṇa）或集中注意力的裝置（分別為地遍處、水遍處、火遍處、風遍處）而出生在梵天界的天神們。 The Devas born in brahma-loka by practicing the kasina, or devices for concentration, namely: the water (apo) kasina; the earth (pathavi) kasina; the fire (tejo) kasina; and the air (vayo) kasina. (by Piyadassi Thera)

karuṇā 悲天；慈悲天一族（ 通妙譯 ）；

經由修習四梵住中之慈梵住、悲梵住之禪那而投生之天神。The Devas who have developed jhana, or mental absorption by practicing metta and karuna, loving-kindness and compassion, two of the four sublime states (brahma-vihara). (by Piyadassi Thera)

Roja, 羅闍天神；露若（ 莊譯 ）；櫨耶天（ 通妙譯 ）；

阿梨陀天神， 及羅闍天神， 俱散發藍光；

umāpupphanibhāsina, cornflower blue. 巫瑪晡波尼玻西那（ 莊譯 ）

Puppha，【中】花；nibhāsi：[aor．of nibhāti] shone (發光；照耀；顯露；發亮)

Mānusa, 享樂腐化天；瑪奴沙（ 莊譯 ）；麼㝹沙（ 通妙譯 ）

有名叫戲樂過失的天神們 khiḍḍāpadosikā ，他們住於長時間進入嘻笑娛樂喜樂法，當他們住於長時間進入嘻笑娛樂喜樂法時，忘失[飲食]念，那些天神以念的失念，從那個身死去。

比丘們！這是可能的：某位眾生從那個身死後來到此處，當來此處時，從在家出家，成為非家生活，當從在家出家，成為非家生活時，以熱心、勤奮、跟隨實踐、不放逸、跟隨正確作意達到像這樣的心定，當如是心定時，他回憶起前世住處，但沒回憶起在那之前的。

他這麼說：『那些無戲樂過失的天神尊師們，他們不住於長時間進入嘻笑娛樂喜樂法，不從那個身死去，當他們不住於長時間進入嘻笑娛樂喜樂法時，不忘失[飲食]念，那些天神以念的不失念，他們是常的、堅固的、常恒的、不變易法，將正如等同常恆那樣存續，而我們是戲樂過失者，我們住於長時間進入嘻笑娛樂喜樂法，當我們住於長時間進入嘻笑娛樂喜樂法時，忘失[飲食]念，我們以念的失念，這樣，從那個身死去，我們是無常的、不堅固的、短壽的、死去法而來到此處。』..., ..., ..., https://agama.buddhason.org/DN/DN01.htm

mānusuttama, 意腐化天；瑪奴蘇達瑪（ 莊譯 ）；摩㝹疏多摩（ 通妙譯 ）

3. DN 1 reports that devas corrupted by play and corrupted by mind, on falling to the human state and then remembering their previous lives, hold views of partial eternalism. Their accounts of why they hold these views incidentally show what “corrupted by play” and “corrupted by mind” mean:

“Those honorable devas who are not corrupted by play don’t spend an excessive amount of time indulging in the delights of laughter & play. Because they don’t spend an excessive amount of time indulging in the delights of laughter & play, their mindfulness doesn’t become muddled. Because of unmuddled mindfulness, they don’t fall from that company. They are constant, permanent, eternal, not subject to change, and will stay just like that as long as eternity. But those of us who were corrupted by play spent an excessive amount of time indulging in the delights of laughter & play. Because we spent an excessive amount of time indulging in the delights of laughter & play, our mindfulness became muddled. Because of muddled mindfulness, we fell from that company and—inconstant, impermanent, short-lived, subject to falling—have come to this world.’” — DN 1 (by Ven. Ṭhānissaro Bhikkhu)

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參考：

有名叫心之過失的天神們 manopadosikā ，他們長時間互相嫉妒，當他們長時間互相嫉妒時，互相污染心，他們互相以心的污穢而有疲倦的身與疲倦的心，那些天神從那個身死去。

比丘們！這是可能的：某位眾生從那個身死後來到此處，當來此處時，從在家出家，成為非家生活，當從在家出家，成為非家生活時，以熱心、勤奮、跟隨實踐、不放逸、跟隨正確作意達到像這樣的心定，當如是心定時，他回憶起前世住處，但沒回憶起在那之前的。

他這麼說：『那些無心之過失的天神尊師們，他們不長時間互相嫉妒，當他們不長時間互相嫉妒時，不互相污染心，他們不互相以心的污穢而無疲倦的身與疲倦的心，那些天神不從那個身死去，他們是常的、堅固的、常恒的、不變易法，將正如等同常恆那樣存續，而我們是心之過失者，我們長時間互相嫉妒，當我們長時間互相嫉妒時，互相污染心，我們互相以心的污穢而有疲倦的身與疲倦的心，我們從那個身死去，我們是無常的、不堅固的、短壽的、死去法而來到此處。』 (長部1經/梵網經(戒蘊品[第一])(莊春江譯) https://agama.buddhason.org/DN/DN01.htm )

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Khiḍḍāpadosikā āguṃ, āguṃ manopadosikā. 棲達玻都西葛來了，瑪諾玻都西葛來了。（ 莊譯 ）； 乞陀波頭灑 摩㝹波頭灑（ 通妙譯 ）； "The Devas Samana, Mahasamana, Manusa, Manusuttama, Khiddapadusika, and Manopadusika all have come. (by Piyadassi Thera)

Khiḍḍā，（Vedic krīḍā，cp．kīḷati），【陰】玩，娛樂（play，amusement）。-- 《巴漢詞典》明法尊者增訂

padosika：a．[padosa ①-ika] 有過失的，有缺陷缺點的，有罪的．-- 漢譯パーリ語辭典 黃秉榮譯

Padosika ，（adj．） [fr．padosa1] sinful，spoiling or spoilt，full of fault or corruption，only in 2 phrases，viz．khiḍḍā° “debauched by pleasure” D．I，19； and mano ° “debauched in mind” D．I，20，21．（Page 410）-- PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary (debauched 1. 放蕩的；墮落的；行為不檢點的 2. 顯得縱情聲色的)

離家無障礙； “We’ll see the one who has transcended birth, who has no bounds, who has crossed over the flood, effluent-free, the Mighty One, crossing over the flood, like the moon emerging from the dark fortnight.”

無漏；達於無漏者（ 通妙譯 ）；

Ogha，（Vedic ogha and augha； BSk．ogha），【陽】洪水（a flood of water=udak’ogha）。古譯：暴流、瀑流。oghatiṇṇa，【形】已經克服（煩惱）洪水的人。mahogha﹐大瀑流（a great flood ）。oghatiṇṇo，越瀑流（crossed the flood﹐指阿羅漢）。kāmogha﹐業瀑流。-- 《巴漢詞典》明法尊者增訂； 克服四漏 caturogh’ottīrṇa

身形甚廣大；

(with a terrifying body) DN 1 tells how the Great Brahmā appears spontaneously at the beginning of an eon, and how he and his retinue become deluded about his creative powers:

“There ultimately comes a time when, with the passing of a long stretch of time, this world devolves. When the world is devolving, beings for the most part head toward the Radiant (Brahmās). There they stay: mind-made, feeding on rapture, self-luminous, coursing through the air, established in beauty for a long stretch of time. Then there ultimately comes a time when, with the passing of a long stretch of time, this world evolves. When the world is evolving, an empty Brahmā palace appears. Then a certain being—from the exhaustion of his life span or the exhaustion of his merit—falls from the company of the Radiant and re-arises in the empty Brahmā palace. And there he still stays mind-made, feeding on rapture, self-luminous, coursing through the air, established in beauty for a long stretch of time.

“After dwelling there alone for a long time, he experiences displeasure & agitation: ‘O, if only other beings would come to this world!’

“Then other beings, through the ending of their life span or the ending of their merit, fall from the company of the Radiant and reappear in the Brahmā palace, in the company of that being. And there they still stay mind-made, feeding on rapture, self-luminous, coursing through the air, established in beauty for a long stretch of time.

“Then the thought occurred to the being who reappeared first: ‘I am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be. These beings were created by me. Why is that? First the thought occurred to me, “O, if only other beings would come to this world!” And thus my direction of will brought these beings to this world.’ As for the beings who reappear later, this thought occurred to them: ‘This is Brahmā… Father of All That Have Been and Shall Be. We were created by this Brahmā. Why is that? We saw that he appeared here before, while we appeared after.’ The being who reappeared first was of longer life span, more beautiful, & more influential, while the beings who reappeared later were of shorter life span, less beautiful, & less influential.” — DN 1 (by Ven. Ṭhānissaro Bhikkhu)

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參考：

比丘們！有時，在某時或其他時候，經過長時間後，這個世界破滅，當世界破滅時，大部分眾生往生到光音天，在那裡，他們是意所生的、食喜的、自己發光的、於虛空中行走的、處在清淨狀態的，他們長時間住立。(39)

比丘們！有時，在某時或其他時候，經過長時間後，這個世界轉回，當世界轉回時，空的梵天宮殿出現，某個眾生以壽盡或福盡，從光音天身死後往生到空的梵天宮殿，在那裡，他是意所生的、食喜的、自己發光的、於虛空中行走的、處在清淨狀態的，他長時間住立。(40)

那位在那裡單獨長時間居住者生起不喜樂、戰慄[而想]：『啊！但願其他眾生來此處。』那時，其他眾生以壽盡或福盡，從光音天身死後往生到空的梵天宮殿，成為那個眾生的共住者，在那裡，他們也是意所生的、食喜的、自己發光的、於虛空中行走的、處在清淨狀態的，他們長時間住立。(41)

比丘們！在那裡，第一個往生的眾生這麼想：『我是梵天、大梵天，征服、不被征服者、全見者、自在者、主宰者、製造者、化作者、最高創造者、操縱者、已生者與未來生者之父，這些眾生由我所化作，那是什麼原因呢？以前，我這麼想：「啊！但願其他眾生來此處。」像這樣，是我心的願求，這些眾生來到此處。』

而後來往生的那些眾生也這麼想：『這位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、製造者、化作者、最高創造者、操縱者、已生者與未來生者之父，我們由這位梵天尊師所化作，那是什麼原因呢？我們看見這位第一個往生這裡，然後我們往生。』(42)

比丘們！在那裡，第一個往生的眾生是比較長壽者，比較美貌者，比較有大力量者，而那些後來往生的眾生是比較短壽者，比較醜者，比較無能者。(43) (長部1經/梵網經(戒蘊品[第一])(莊春江譯) https://agama.buddhason.org/DN/DN01.htm )

貪欲者；願你們被貪繫縛（ 莊譯 ）；見康哈緩漫 然縛之捕之（ 通妙譯 ）；rāgena baddhamatthu vo; Tie them down with passion!

The folly of Mara, the Murky One, (Kanha, kaṇha). (by Piyadassi Thera); Murky: 黑暗的；陰鬱的

Kaṇha，【形】黑（金文‘黑’，像人掉入黑田（黑色沼澤地，如︰柏油），滿身沾黑，「金文」下載自︰http：//www．sinica．edu．tw/~cdp/），暗，邪惡，黑家夥 （摩羅的別稱）。-- 《巴漢詞典》明法尊者增訂