2013年2月10日 星期日

沙門果經 (10) 散若夷子言論


《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)


第六品  散若夷子言論 Sañcayabelaṭṭhaputtavādo

 

☆ Sañcayabelaṭṭhaputta 散若夷毗羅梨子 ➾ 從母得名毗羅梨,散若夷是字。舍利弗與目犍連,在成為佛弟子之前,曾從其遊學 ➾ 不可知論、懷疑論者,迴避因、而不知果,對於「因果業報」,採取『迴避、矯亂、拒絕判斷之態度。』(同屬不可知、詭辯論者,如:八不、中觀、性空緣起)
☆ 懷疑論 ➾ 對客觀世界和客觀真理是否存在、能否認識表示懷疑。
☆ 不可知論 ➾ 除了感覺或現象外,世界本身無法被認識。

☆ 詭辯論 amarā-vikkhepa (sophist) ➾ 猶如鰻魚,狡滑巧妙,莫測高深。

(三十) 179. “Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ;

大德!一時,我詣訪散若夷子。

"Another time I approached Sañjaya Belatthaputta and,


upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.

詣已,與彼散若夷子互相問候友誼之語後,坐於一面。

on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side.


Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ –

坐於一面已,我如此言彼曰:

As I was sitting there I asked him:


‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni…

『散若夷子!世間有種種技能職業者,如:

'Venerable Sañjaya, there are these common craftsmen...

…pe… 

「① 調象師、② 調馬師、③ 車術師、④ 弓術師、⑤ 軍旗手、⑥ 元帥、⑦ 伙食兵、⑧ 高級武官、⑨王子、⑩ 突擊隊、⑪ 象力士、⑫ 裝甲兵、⑬ 奴隸出身者、⑭ 廚師、⑮ 理髮師、⑯ 助浴者、⑰ 製果者、⑱ 作花環者、⑲ 染工、⑳ 織師、㉑ 製籠者、㉒ 陶師、㉓ 會計師、㉔ 製印師。如是世間所知,種種技能職業者。」彼等於現世,享受技能職業之成果,以令自己安樂幸福,令父母安樂幸福,令妻子安樂幸福,令朋友安樂幸福。以此,向沙門、梵行者行佈施,得尊勝天界安穩之福報。

They live off the fruits of their crafts, visible in the here and now...


sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?

散若夷子!但,是否可能?如實得見沙門修行之現世果報?』

Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'

 
 
第一章      矯亂不可知――採取迴避、拒絕判斷 (Evasion)

☆  在神學中,觀察人認識神的四個向度,對不可知論稱為「未知區」分類 ➾ ⑴ 已知區――我知道、你知道,⑵ 學習區――我不知、你知道,⑶ 解說區――我知道、你不知,⑷ 未知區――我不知、你不知。

(三十一) 180. “Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca –

大德!如是問時,散若夷子,如此言我曰:

"When this was said, Sañjaya Belatthaputta said to me,



‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ.

『汝若問我「他世有耶?」我若以為「他世有」者,當答汝「他世有。」

'If you ask me if there exists another world [after death], if I thought that there exists another world, would I declare that to you?


Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no.

然,我不如是想、不想如此、亦不想其他、不想非如此、亦不想非非如此。

I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not.


Natthi paro loko…pe… atthi ca natthi ca paro loko…pe… nevatthi na natthi paro loko…pe…

汝若問我:「他世無耶?」……「他世亦有亦無耶?」……「他世非有亦非無耶?」……。

If you asked me if there isn't another world... both is and isn't... neither is nor isn't...


atthi sattā opapātikā…pe… natthi sattā opapātikā…pe… atthi ca natthi ca sattā opapātikā…pe… nevatthi na natthi sattā opapātikā…pe…

「有化生之有情耶?……「無化生之有情耶?」……「化生之有情亦有亦無耶?」……「化生之有情非有亦非無耶?」……。

if there are beings who transmigrate... if there aren't... both are and aren't... neither are nor aren't...



atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…

「有善惡業之異熟果耶?」……「無善惡業之異熟果耶?」……「善惡業之異熟果亦有亦無耶?」……「善惡業之異熟果非有非無耶?」……。
...

hoti tathāgato paraṃ maraṇā…pe… na hoti tathāgato paraṃ maraṇā…pe… hoti ca na ca hoti tathāgato paraṃ maraṇā…pe…

「如來死後存在耶?」……「如來死後非存在耶?」……「如來死後亦存在亦不存在耶?」……「如來死後非存在亦非不存在耶?」……。

if the Tathagata exists after death... doesn't...


neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ.

我若以為「如來死後非存在亦非不存在」者,我當答汝「如來死後非存在亦非不存在。」

both... neither exists nor exists after death, would I declare that to you?


Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

然,我不如是想、不想如此、亦不想其他、不想非如此、亦不想非非如此。』

I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not.'


第二章      矯亂不可知――國王之感想

(三十二) 181. Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi.

如是,大德!我實問:『得見沙門修行之現世果報?』散若夷子,而答以:『矯亂不可知!』

Thus, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion.


Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya,

大德!猶如,問芒果樹之果實,而答以麵包樹果;

Just as if a person, when asked about a mango, were to answer with a breadfruit;


labujaṃ vā puṭṭho ambaṃ byākareyya;

問麵包樹之果實,而答以芒果樹果。

or, when asked about a breadfruit, were to answer with a mango:


evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi.

但是,大德!我實問:『得見沙門修行之現世果報?』散若夷子,而答以:『矯亂不可知!』

In the same way, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion.


Tassa mayhaṃ, bhante, etadahosi –

然,大德!我生起如此之想念:

The thought occurred to me:


‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho.

『在此沙門、梵行者中,其智慧――盡皆愚蠢、盡皆混亂!

'This -- among these priests and contemplatives -- is the most foolish and confused of all.


Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti.

當被問及――「得見沙門修行之現世果報?」怎可故作混亂,以逃避回答呢?』

How can he, when asked about a fruit of the contemplative life, visible here and now, answer with evasion?'


Tassa mayhaṃ, bhante, etadahosi –

然,大德!我生起如此之想念:

Still the thought occurred to me:


‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.

『實如餘者,對住我領內之沙門、梵行者,如此令人不悅,我應作何感想?』

'How can anyone like me think of disparaging a priest or contemplative living in his realm?'


So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.

大德!是故我對彼之言說,不稱讚亦不呵責。

Yet I neither delighted in Sañjaya Belatthaputta's words nor did I protest against them.


Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

不稱讚亦不呵責,而我內心甚抱不滿,不發任何不滿之言,平靜聽彼所說,不敬重此,起座而出。

Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.