《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)
第二品 末伽梨子言論 Makkhaligosālavādo
☆ Makkhaligosāla 末伽梨瞿舍羅 ➾ 末伽梨為其母之名，初與耆那教教祖尼乾子同修苦行，二人因歧見分離，苦修成後，教化徒眾，被稱為「邪命外道――為謀生計而修行之人」。此人思想，在孔雀王朝時代頗為盛行，後為耆那教所吸收 ➾ 宿命論者，因斷滅、果乃常見――主張『苦樂有限，不論愚者、智者，皆自然淨化，悉無因緣。』（屬唯心常見，如：賴耶緣起）
（十八） 167. “Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ;
大德！一時，我詣訪末伽梨子。
"Another time I approached Makkhali Gosala and,
upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.
詣已，與彼末伽梨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, makkhaliṃ gosālaṃ 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 gosāla, puthusippāyatanāni…
『末伽梨子！世間有種種技能職業者，如：
'Venerable Gosala, 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 gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
末伽梨子！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?'
（十九） 168. “Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca –
大德！如是問時，末伽梨子，如此言我曰：
"When this was said, Makkhali Gosala said to me,
‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū [ahetu (katthaci)] apaccayā sattā saṃkilissanti.
『大王！諸有情之雜染是無因無緣，無因無緣諸有情而雜染。
'Great king, there is no cause, no requisite condition, for the defilement of beings. Beings are defiled without cause, without requisite condition.
Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti.
諸有情之清淨是無因無緣，無因無緣諸有情而清淨。
There is no cause, no requisite condition, for the purification of beings. Beings are purified without cause, without requisite condition.
Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo.
非自作、非他作、非餘人作，無力、無精進、無體力亦無氣力。
There is nothing self-caused, nothing other-caused, nothing human-caused. There is no strength, no effort, no human energy, no human endeavor.
Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ [sukhañca dukkhañca (syā.)] paṭisaṃvedenti.
一切之有情，一切之生物，一切之有類，一切之命者靈魂，無自在力、無力無精進，由自然之決定、結合、由自然之性質而互相變化，如是，以膚色分――黑、青、赤、黃、白、純白等六種階級，而感受苦樂。
All living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort. Subject to the changes of fate, serendipity, and nature, they are sensitive to pleasure and pain in the six great classes of birth.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni
實於百四十萬種胎為首，及有六千六百種胎。
"'There are 1,406,600 principle modes of origin.
pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca
有五百種業、五種業、三種業、一業、半業。
There are 500 kinds of kamma, five kinds, and three kinds; full kamma and half kamma.
dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo
有六十二種之道跡，六十二種之中劫，六種之階級，八種之人地。
There are 62 pathways, 62 sub-eons, six great classes of birth, eight classes of men,
ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā [sapuṭā (ka.), pabuṭā (sī.)] satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino [mahākappuno (ka. sī. pī.)] satasahassāni,
四千九百種生業、四千九百遊行者、四千九百龍住處，二千根、三千地獄、三十六塵界、七想胎、七無想胎、七節胎、七天、七人、七鬼、七池、七結節、七百結節、七崖、七百崖、七夢、七百夢，有八十四大劫；
4,900 modes of livelihood, 4,900 kinds of wanderers, 4,900 Naga-abodes, 2,000 faculties, 3,000 hells, 36 dust-realms, seven spheres of percipient beings, seven spheres of non-percipient beings, seven kinds of jointed plants, seven kinds of devas, seven kinds of human beings, seven kinds of demons, seven great lakes, seven major knots, seven minor knots, 700 major precipices, 700 minor precipices, 700 major dreams, 700 minor dreams, 84,000 great aeons.
yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti.
於此期間，愚者、智者流轉輪迴已，為苦之終止。
Having transmigrated and wandered on through these, the wise and the foolish alike will put an end to pain.
Tattha natthi “imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi.
於此期間，謂實無：「我以戒行、苦行、梵行，令成熟未熟業，或忍受已熟業以作滅盡。」
"'Though one might think, "Through this morality, this practice, this austerity, or this holy life I will ripen unripened kamma and eliminate ripened kamma whenever touched by it" -- that is impossible.
Doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse.
如是，實以固定量苦、樂，輪迴有終限，無盛、衰，無增、減。
Pleasure and pain are measured out, the wandering-on is fixed in its limits. There is no shortening or lengthening, no accelerating or decelerating.
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
猶如於高處執絲球，以擲下絲球，令解盡為止，愚者、智者，輪迴流轉已，當為苦之滅盡。』
Just as a ball of string, when thrown, comes to its end simply by unwinding, in the same way, having transmigrated and wandered on, the wise and the foolish alike will put an end to pain.'
（二十） 169. “Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi.
如是，大德！我實問：『得見沙門修行之現世果報？』末伽梨子，而答以：『輪迴淨化論！』
"Thus, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on.
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, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi.
但是，大德！我實問：『得見沙門修行之現世果報？』末伽梨子，而答以：『輪迴淨化論！』
In the same way, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on.
Tassa mayhaṃ, bhante, etadahosi –
然，大德！我生如此之想念：
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, makkhalissa gosālassa 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 Makkhali Gosala'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.
