《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)
第三品 阿耆多言論 Ajitakesakambalavādo
☆ Ajitakesakambala 阿耆多欽婆羅 ➾ 阿耆多是字，欽婆羅是粗敞衣名。其人先起邪見，自拔其髮，修諸苦行為道；其後主張縱慾，反對苦行、禁慾和道德，成為「順世派――享樂主義」之先驅 ➾ 最早「唯物論」者，因常見、果乃斷滅――主張『不論愚者、智者，死亡即斷滅，無善惡、無果報。』（屬唯物斷見，如：法界緣起）
（二十一） 170. “Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ;
大德！一時，我詣訪阿耆多。
"Another time I approached Ajita Kesakambalin and,
upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.
詣已，與彼阿耆多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, ajitaṃ kesakambalaṃ 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 ajita, puthusippāyatanāni…
『阿耆多！世間有種種技能職業者，如：
'Venerable Ajita, there are these common craftsmen...
…pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
「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。阿耆多！但，是否可能？如實得見沙門修行之現世果報？』
... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'
（二十二） 171. “Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca –
大德！如是問時，阿耆多，如此言我曰：
"When this was said, Ajita Kesakambalin said to me,
‘natthi, mahārāja, dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ,
『大王！無佈施、無供牲、無祭祀，
'Great king, there is nothing given, nothing offered, nothing sacrificed.
natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko [paraloko (syā.)], natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.), samaggatā (syā.)] sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.
無善、惡業之異熟果，無今世、無他世，無父、無母、無化生之有情，世間無有沙門、梵行者之正住正行、自知、證知今世他世。
There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.
Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti.
人由四大種而成，死即地歸還於地身、水歸還於水身、火歸還於火身、風歸還於風身，諸根移入於虛空。
A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space.
Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo.
四人以擔架為第五，從屍體運往至火葬止，雖對死者言諸贊語，但被火化後，骨成鴿色，供物變為灰。
Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes.
Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti.
佈施之說，唯對愚者之所設；若說人[死後]之存在，此為無根之妄言而已。
Generosity is taught by idiots. The words of those who speak of existence after death are false, empty chatter.
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.
愚者、智者，身之死歿，即斷滅、消失，死後沒有任何物之存在。』
With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.'
（二十三） 172. “Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi.
如是，大德！我實問：『得見沙門修行之現世果報？』阿耆多，而答以：『唯物斷滅論！』
"Thus, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambalin answered with annihilation.
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, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi.
但是，大德！我實問：『得見沙門修行之現世果報？』阿耆多，而答以：『唯物斷滅論！』
In the same way, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambalin answered with annihilation.
Tassa mayhaṃ, bhante, etadahosi –
然，大德！我生起如此之想念：
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, ajitassa kesakambalassa 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 Ajita Kesakambalin'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.
