《長部經典》第二 Sāmaññaphalasutta 沙門果經 (DN 2)
第四品 婆浮陀言論 Pakudhakaccāyanavādo
☆ Pakudhakaccāyana 婆浮陀迦旃延 ➾ 從母得名婆浮陀，意為牛背，迦旃延是姓，意為剪髮。謂罪福悉歸於自在天主宰，若人殺害一切眾生，心不生慚愧，終不墮惡道。成為「勝論派――原子理論」之先驅 ➾ 心物二元論者，因常見、果亦常見――認為『地、水、火、風、樂、苦、靈魂等七要素為獨立，故無侵害 者、亦無受害者。』（屬唯物常見，如：六大緣起）
（二十四） 173. “Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ;
大德！一時，我詣訪婆浮陀。
"Another time I approached Pakudha Kaccayana and,
upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.
詣已，與彼婆浮陀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, pakudhaṃ kaccāyanaṃ 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 kaccāyana, puthusippāyatanāni…
『婆浮陀！世間有種種技能職業者，如：
'Venerable Kaccayana, 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 kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
婆浮陀！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?'
（二十五） 174. “Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca –
大德！如是問時，婆浮陀，如此言我曰：
"When this was said, Pakudha Kaccayana said to me,
‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
『大王！此等七身，非能作、非所作、非能創造、非所創造，無能生產任何物，常住如山頂直立不動之石柱。
'Great king, there are these seven substances -- unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar --
Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
此等不動搖、不轉變、無互相侵害、不導致互相苦樂、亦苦亦樂。
that do not alter, do not change, do not interfere with one another, and are incapable of causing one another pleasure, pain, or both pleasure and pain.
Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame –
何等為七？地、水、火、風、樂、苦和第七之靈魂生命。
Which seven? The earth-substance, the liquid-substance, the fire-substance, the wind-substance, pleasure, pain, and the soul as the seventh.
ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
此等七身，非能作、非所作、非能創造、非所創造，無能生產任何物，常住如山頂直立不動之石柱。
These are the seven substances -- unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar --
Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
此等不動搖、不轉變、無互相侵害、不導致互相苦樂、亦苦亦樂。
that do not alter, do not change, do not interfere with one another, and are incapable of causing one another pleasure, pain, or both pleasure and pain.
Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā.
是故無能殺者，亦無所殺者；無能聞者，亦無所聞者；無能識者，亦無所識者。
And among them there is no killer nor one who causes killing, no hearer nor one who causes hearing, no cognizer nor one who causes cognition.
Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci [kañci (kaṃ.)] jīvitā voropeti;
若人以利刀截斷他人之頭，無有何人奪何人之生命。
When one cuts off [another person's] head, there is no one taking anyone's life.
sattannaṃ tveva [sattannaṃ yeva (sī. syā. kaṃ. pī.)] kāyānamantarena satthaṃ vivaramanupatatī’ti.
唯刀劍揮過此七身之間隙而已。』
It is simply between the seven substances that the sword passes.'
（二十六） 175. “Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi.
如是，大德！我實問：『得見沙門修行之現世果報？』婆浮陀，而答以：『心物七要素！』
"Thus, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness.
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, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi.
但是，大德！我實問：『得見沙門修行之現世果報？』婆浮陀，而答以：『心物七要素！』
In the same way, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness.
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, pakudhassa kaccāyanassa 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 Pakudha Kaccayana'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.
