中部 047 審察經 (思察經, MN 47 Vīmaṃsakasuttaṃ, Vimamsaka Sutta, The Examination)對讀

487.Majjhima Nikàya I 5. 7. Vãmaüsakasuttaü (47) The Examination

I heard thus.

At one time the Blessed One was living in the monastery offered by Anàthapiïóika in Jeta's grove in Sàvatthi. Then the Blessed One addressed the bhikkhus from there.

Bhikkhus, by a bhikkhu who could read the thought processes of another, an examination of the Thus Gone One should be done. Is he rightfully enlightened or not or only conscious of it? Venerable sir, the Blessed One is the origin of the Teaching, the leader and the refuge of the Teaching. Good that the meaning of these words occur to the Blessed One. Hearing it from the Blessed One, the bhikkhus will bear it in mind. Then bhikkhus, listen, I will teach.

488. ‘‘Vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti.

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti, tato naṃ uttariṃ samannesati – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, udāhu ittarasamāpanno’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti.

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti, tato naṃ uttariṃ samannesati – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṃvijjantassa idhekacce ādīnavā’ti? Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṃvijjanti yāva na ñattajjhāpanno hoti yasappatto. Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto , athassa idhekacce ādīnavā saṃvijjanti. Tamenaṃ samannesamāno evaṃ jānāti – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti.

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu saṃdissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṃ tena avajānāti . Sammukhā kho pana metaṃ bhagavato sutaṃ sammukhā paṭiggahitaṃ – abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti.

488. Bhikkhus, by the bhikkhu who could examine the thought processes of another the Thus Gone One should be examined on two things. On things cognisable by eye consciousness and ear consciousness. Are defiled things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. These defiled things cognisable by eye and ear consciousness

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are not evident in the Thus Gone One. Then he should make a further examination: Are mixed things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. These mixed things cognisable by eye and ear consciousness

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are not evident in the Thus Gone One. Then he should make a further examination: Are pure things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. The pure things cognisable by eye and ear consciousness

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are evident in the Thus Gone One.

Then he should make a further examination. Has the venerable one attained to these things of merit since long or are they attained to recently? When examining he knows these things of merit were attained since long, and not recently. Then he should make a further examination. Is the venerable one internally convinced of this attainment? Is there a possible danger evident? He should make a thorough examination to know whether there is some danger evident. When examining he knows the venerable one is internally convinced of the attainment and there is no danger evident.

Then he should further examine. Does the venerable one not indulge in sensuality, through destruction of greed or through fear? When examining he knows. The venerable one does not indulge in sensuality through destruction of greed, and not through fear.

Then the others should question that bhikkhu. On what grounds did the venerable one say, that the venerable one did not indulge in sensuality because greed is destroyed and not through fear? If that bhikkhu should reply rightly, he should say: Whether the venerable one is in the amidst of the community, or living alone. Living there well or miserably, if when advising a crowd, he sees someone fallen for materiality, or someone not soiled by materiality, the venerable one does not look down on him: This I heard in the presence of the Blessed One, and he acknowledged it 'I do not indulge in sensuality because my greed is destroyed, not out of fear. '

488.　　世尊說： “比丘們，一位沒有他心智的比丘，應從兩方面來檢視如來：如來怎樣眼看事物，如來怎樣耳聽事物。他觀察如來在眼看事物、耳聽事物時，是否有污染存在。當他這樣檢視的時候便會知道，如來在眼看事物、耳聽事物時是沒有污染存在的。 “當知道如來在眼看事物、耳聽事物時是沒有污染存在之後，他再進一步檢視：觀察如來在眼看事物、耳聽事物時，是否有污染夾雜其中。當他這樣檢視的時候便會知道，如來在眼看事物、耳聽事物時是沒有污染夾雜其中的。 “當知道如來在眼看事物、耳聽事物時是沒有污染夾雜其中之後，他再進一步檢視：觀察如來在眼看事物、耳聽事物時，是否清淨。當他這樣檢視的時候便會知道，如來在眼看事物、耳聽事物時是清淨的。 “當知道如來在眼看事物、耳聽事物時是清淨之後，他再進一步檢視：觀察如來

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是長時間還是短暫具有這種善法。當他這樣檢視的時候便會知道，如來長時間具有這種善法，不是短暫具有這種善法。 “當知道如來長時間具有這種善法之後，他再進一步檢視：一些比丘當不著名及沒有聲望時，便沒有缺失，但當著名及有聲望時，便會生起一些缺失；如來是一位著名及有聲望的比丘，觀察他會不會因此而生起一些缺失。當他這樣檢視的時候便會知道，如來不會因著名及有聲望而生起缺失的。 “當知道如來不會因著名及有聲望而生起缺失之後，他再進一步檢視：觀察如來樂於帶來無懼還是帶來恐懼；是否清除了貪欲，盡除了貪欲而不會追逐欲樂。當他這樣檢視的時候便會知道，如來樂於帶來無懼；清除了貪欲，盡除了貪欲而不會追逐欲樂。 “比丘們，如果有人問這位比丘： ‘你基於什麼理由，基於什麼信念，說如來樂於帶來無懼；清除了貪欲，盡除了貪欲而不會追逐欲樂呢？’ “比丘們，這位比丘將會作出正確的解說： ‘無論如來在大眾之中或獨處，無論身處有修養或沒有修養的人之中，無論在一些曾受教導的人群、一些追求物欲的人、一些遠離物欲的人之中，也不會藐視別人。我也曾在世尊面前聽過，曾在世尊面前受教，世尊說他樂於帶來無懼；清除了貪欲，盡除了貪欲而不會追逐欲樂。’

488.　　世尊乃曰： 諸比丘!思察他心差別之比丘，當於二法思察如來也。即以眼與耳可識諸法也： 「此等眼與耳可識之穢污法，如來有耶?或不有耶?」其對彼思察者如是知：「此 等眼與耳可識之穢污法，此等為如來所無。言凡是對彼思察者如是知：「由眼與耳 可識穢污之法，此等為如來所無。」[如是知已，]．由此更對彼思察：「此等由眼與 耳可識混雜之法，如來有耶?或不有耶?」其對彼思察者如是知：「由眼與耳可識 混雜之法，彼等為如來所無。」凡是對彼思察者如是知：「由眼與耳可識混雜之法， 此等為如來所無。」由此更對彼思察：「由眼及耳可識純淨之法，如來有耶?或不 有耶?」其對彼思察者如是知…「由眼與耳可識純淨之法，彼等為如來所有。」凡 是對彼思察者如是知：「由眼與耳可識純淨之法，彼等為如來所有。」由此，更對 彼思察，「此尊者遂行此善法，為長時耶？或暫時耶?」其對彼思察者如是知：「此 尊者長時遂行此善法，此尊者非暫時遂行也。」凡是對彼思察者如是知:「此尊者 長時遂行此善法，此尊者非暫時遂行也。」由此，更對彼思察:「此長老比丘為有 名、有稱譽者，彼可能有此等過患耶?」諸比丘!此未成名、未得稱譽時，其間對 比丘無有此等上述之過患。[言然而]諸比丘!比丘如成名，得稱譽、其時彼可能有此 等過患也。其對彼思察者如是知:「此長老比丘有名、有稱譽，不可能有此等過患。」 319 凡是對彼思察者如是知：「此長老比丘為有名，有稱譽，不可能有此等過患。」由 此更對彼思察：「此尊者為無畏而節制(自己)耶?或此長老非為有畏而節制[自 己]耶?「由脫離貪欲根，由滅盡貪欲，於欲不親近者耶?」其對彼思察者如是知：(中部經典二‧四十七‧思察經‧四三 ~ 四四)

「此長老為無畏而節制自己，此尊者非有畏而節制自己；由脫離貪欲，由滅盡貪欲， 於欲不親近者也。」諸比丘!彼等可能問彼比丘言：「以[尊者之]何等行相、何 等類比?如使尊者如是說：「此尊者無畏而節制[自己]，此長老非有畏而節制[自 己]，由脫離貪欲，由滅盡貪欲，於欲不親近之?」比丘!正確解答之比丘，應作如 是答：「實此尊者，或于眾中住時、或獨住時，於其處，無論幸福者、不幸者，或於 其處教眾者、從物欲者、不為物欲所污者、此尊者對彼不以為(不幸者，受教者、 從欲者)而輕蔑之。我從世尊面前聞此、面前領受：「我為無畏而節制[自己]，我 非為有畏而節制[自己]，由脫離貪欲，由滅盡貪欲，於欲不親近之。」

489. ‘‘Tatra , bhikkhave, tathāgatova uttariṃ paṭipucchitabbo – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’’’ti.

‘‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

‘‘Ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassa; etaṃpathohamasmi, etaṃgocaro [etapathohamasmi etagocaro (sī. syā. kaṃ. pī.)], no ca tena tammayo’ti.

‘‘Evaṃvādiṃ kho, bhikkhave, satthāraṃ arahati sāvako upasaṅkamituṃ dhammassavanāya. Tassa satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathā so tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchati, satthari pasīdati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – sammāsambuddho bhagavā , svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ dhammassavanāya. Tassa me bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā me, āvuso , bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ, satthari pasīdiṃ – sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti.

489. Then further it may, even be questioned from the Thus Gone One himself: Are defiled things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? Then I would declare. 'Defiled things cognisable by eye and ear consciousness are not evident in the Thus Gone One'. Asked: Are mixed things cognisable by eye and ear consciousness evident in the Thus Gone One, or are they not? I would declare. 'Mixed things cognisable by eye and ear consciousness are not evident in the Thus Gone One'. Asked: Are pure things cognisable by eye and ear consciousness evident in the Thus Gone One, or are they not?. I would declare. 'Pure things cognisable by eye and ear consiousness are evident in the Thus Gone One. That is my path and pasture, but I do not make them mine'. Bhikkhus, a Teacher who says thus, is suitable to be approached to hear the Teaching. He teaches leading one to more and more exalted states, showing the dark and white counterparts'. When teaching leading to more and more exalted states, at a certain point he reaches the summit

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and establishes faith in the Teacher: The Blessed One is rightfully enlightened, the Teaching is well proclaimed, the Community of bhikkhus have gone well.

Then the others should question that bhikkhu. On what grounds did the venerable one say, the Blessed One is rightfully enlightened, the Teaching is well proclaimed and the Community of bhikkhus have gone well? That bhikkhu replying rightly should say, I approached the Blessed One to listen to the Teaching. The Blessed One taught me leading to more and more exalted states, showing the dark and white counterparts. When teaching, leading me to more and more exalted states, at a certain point I reached the summit, and then I established faith in the Teacher and came to the conclusion, the Blessed One is rightfully enlightened, the Teaching is well proclaimed, and the Community of bhikkhus has gone dwell.

489.　　諸比丘!於此，更應反問如來：「此等由眼與耳可識之穢污法，為如來有耶? 或不有耶?」諸比丘!如來之回答當如是:「此等由眼與耳可識之穢污法，如來無 有。」[次：]「此等由眼與耳可識之混雜法，如來有耶?或不有耶?」諸比丘!如 來之回答當如是：「由眼與耳可識之混雜法，如來無有。」[次：]「此等由眼與耳 可識之純淨法，如來有耶?或不有耶?」諸比丘!如來之回答當如是：「此等由眼 與耳可識之純淨法，如來有之，我有是道，有是行處。是故

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不相等於凡夫者。」 諸比丘曰作如是說之師，聲聞弟子為聞法，值得親近之。師為彼說上之上、妙之妙、

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黑白俱備[之法]。諸比丘!如是，如是師為比丘說上之上、妙之妙、黑白俱備之 法;如是，如是彼於此法，由通智，就此一類法而于諸法得究竟，於師得淨信，言： 320 「世尊是等正覺也，善說之法是由世尊!出]也，僧伽是善行者也。」諸比丘!若 他人對彼比丘如是問：「以何等行相，何等推比，尊者如是說--世尊是等正覺者 也，善說之法是由世尊[出]也，僧伽是善行者也，應善從--耶?」諸比丘!正 確解答之比丘，應作如是答：「尊者!於此，我為聞法親近世尊，彼[世尊]之對 我；世尊說上之上、妙之妙，黑白俱備之法。尊者!如此，如此，世尊對我說上之 上，妙之妙，黑白俱備之法，如是，如是於彼法，由通智就此一類法而於諸法得究 竟，於師得淨信，言：「世尊是等正覺者也，善說之法由世尊[出]也，僧伽是善 行者也。」

490. ‘‘Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṃ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā, daḷhā; asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Evaṃ kho, bhikkhave, tathāgate dhammasamannesanā hoti. Evañca pana tathāgato dhammatāsusamanniṭṭho hotī’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Vīmaṃsakasuttaṃ niṭṭhitaṃ sattamaṃ.

490. Bhikkhus, in whomever faith is established in the Thus Gone One in this manner with these phrases and words, it becomes well established, thoroughly rooted faith and insight. It cannot be changed by a recluse, brahmin, god, Màrà Brahmà or by anyone in the world.

Bhikkhus, that is the search in the Teaching of the Thus Gone One, and is the propriety of reaching the summit

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in the Teaching of the Thus Gone One.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

95.　　比丘等!無論何者，凡是以此等行相、此等之句、此等之文，確立對於如來之 信，信根成已而安住。諸比丘!此謂之，行相具足者，信之見及根堅固者。此為沙 門、婆羅門、天、魔、梵天、或世界之任何者，所不能除去[信心]者也。諸比丘!(中部經典二‧四十七‧思察經‧四五 ~ 四六)

如是於如來，有諸法之思察；又，如是從如來有法性之善探求。 世尊如是說已，悅意之彼等比丘大歡喜世尊之所說。