《中部經典》Bhaddekarattadisuttacatukka 一夜賢者等四經 (MN 131-134) 巴漢英對照
《中部經典》第131~134經 Majjhimanikāya Bhaddekarattadisuttacatukka 一夜賢者等四經 A Single Auspicious Attachment etc.
巴漢英對照 佛曆 2563. 11. 8 菩提僧團 Ven. Devacitta 整理 Translated from the Pali by Sister Upalavanna 供養──無上世尊、無上法身、無上舍利 Namo Tassa Bhagavato Arahato Sammā Sambuddhassa. 皈命──於世尊、應供阿羅漢、獨覺自現證、平等正覺者
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一夜賢者等四經【大綱】(Outline) ♡ These things of the present, see them with insight as they arise (MN 131-134). ☼
《中部經典》第131~134經 Majjhimanikāya Bhaddekarattadisuttacatukka 1 一夜賢者等四經【大綱】(Outline) 2 一夜賢者等四經【目錄】(Contents) 3 啊！佛陀的智慧 What! Buddha’s Wisdom 7 三 皈 依 Tisaraṇa / Three Refuges 8 一夜賢者等四經 Bhaddekarattadisuttacatukka / A Single Auspicious Attachment etc. (MN 131-134) 9 ☼ 第四品 ☞ 解說品 Vibhaṅgavaggo (MN 131-142, 272-382) 9 第131 經 ✩ 一夜賢者經 Bhaddekarattasuttaṃ (MN 131, 272-275) 9 第132 經 ✩ 阿難一夜賢者經 Ānandabhaddekarattasuttaṃ (MN 132, 276-278) 19 第133 經 ✩ 大迦旃延一夜賢者經 Mahākaccānabhaddekarattasuttaṃ (MN 133, 279-285) 36 第134 經 ✩ 盧夷強耆一夜賢者經 Lomasakaṅgiyabhaddekarattasuttaṃ (MN 134, 286-288) 61 聖典凡例 Text’s Introduction 76 免費流通，歡迎助印！ Free circulation, welcomed posted! 78
一夜賢者等四經【目錄】(Contents) ♡ These things of the present, see them with insight as they arise (MN 131-134). ☼
《中部經典》第131~134經 Majjhimanikāya Bhaddekarattadisuttacatukka 1 一夜賢者等四經【大綱】(Outline) 2 一夜賢者等四經【目錄】(Contents) 3 啊！佛陀的智慧 What! Buddha’s Wisdom 7 三 皈 依 Tisaraṇa / Three Refuges 8 一夜賢者等四經 Bhaddekarattadisuttacatukka / A Single Auspicious Attachment etc. (MN 131-134) 9 ☼ 第四品 ☞ 解說品 Vibhaṅgavaggo (MN 131-142, 272-382) 9 第131 經 ✩ 一夜賢者經 Bhaddekarattasuttaṃ (MN 131, 272-275) 9 第一章 ✩ 世尊開示一夜賢者經偈 10 第一節 ❦ 一夜賢者經偈之總說 10 第二節 ❦ 一夜賢者經偈之解說（從五蘊觀） 11
- 追憶、喜悅於──過去五蘊諸法 11
- 勿追憶、勿喜悅於──過去五蘊諸法 11
- 盼願、喜悅於──未來五蘊諸法 12
- 勿盼願、勿喜悅於──未來五蘊諸法 13
- 動搖、不善觀察於──現在五蘊諸法 14
- 不動搖、善觀察於──現在五蘊諸法 15 第三節 ❦ 一夜賢者經偈之總結 17 第二章 ✩ 結語 (Epilog) 18 第132 經 ✩ 阿難一夜賢者經 Ānandabhaddekarattasuttaṃ (MN 132, 276-278) 19 第一章 ✩ 阿難為眾比丘開示──前言 (Preface) 19 第二章 ✩ 阿難解說一夜賢者經偈 21 第一節 ❦ 一夜賢者經偈之總說 21 第二節 ❦ 一夜賢者經偈之解說（從五蘊觀） 22
- 追憶、喜悅於──過去五蘊諸法 22
- 勿追憶、勿喜悅於──過去五蘊諸法 22
- 盼願、喜悅於──未來五蘊諸法 23
- 勿盼願、勿喜悅於──未來五蘊諸法 24
- 動搖、不善觀察於──現在五蘊諸法 25
- 不動搖、善觀察於──現在五蘊諸法 26 第三節 ❦ 一夜賢者經偈之總結 28 第三章 ✩ 世尊嘉許尊者阿難之解說 30 第一節 ❦ 一夜賢者經偈之總說 30 第二節 ❦ 一夜賢者經偈之解說（從五蘊觀） 30
- 追憶、喜悅於──過去五蘊諸法 30
- 勿追憶、勿喜悅於──過去五蘊諸法 31
- 盼願、喜悅於──未來五蘊諸法 31
- 勿盼願、勿喜悅於──未來五蘊諸法 32
- 動搖、不善觀察於──現在五蘊諸法 32
- 不動搖、善觀察於──現在五蘊諸法 33 第三節 ❦ 一夜賢者經偈之總結 34 第四章 ✩ 結語 (Epilog) 35 第133 經 ✩ 大迦旃延一夜賢者經 Mahākaccānabhaddekarattasuttaṃ (MN 133, 279-285) 36 第一章 ✩ 前言 (Preface) 36 第一節 ❦ 三彌提與天神問答 36 第二節 ❦ 世尊略示、總說一夜賢者經偈 40 第二章 ✩ 大迦旃延解說一夜賢者經偈 47 第一節 ❦ 一夜賢者經偈之略示、總說 47 第二節 ❦ 一夜賢者經偈之詳細解說（從六根觀） 47
- 追憶、喜悅於──過去六根諸法 47
- 勿追憶、勿喜悅於──過去六根諸法 49
- 盼願、喜悅於──未來六根諸法 50
- 勿盼願、勿喜悅於──未來六根諸法 51
- 動搖、不善觀察於──現在六根諸法 53
- 不動搖、善觀察於──現在六根諸法 54 第三節 ❦ 一夜賢者經偈之總結 56 第三章 ✩ 世尊嘉許大迦旃延──結語 (Epilog) 57 第134 經 ✩ 盧夷強耆一夜賢者經 Lomasakaṅgiyabhaddekarattasuttaṃ (MN 134, 286-288) 61 第一章 ✩ 與栴檀天子問答──前言 (Preface) 61 第二章 ✩ 世尊為尊者盧夷強耆解答 69 第一節 ❦ 一夜賢者經偈之總說 69 第二節 ❦ 一夜賢者經偈之解說（從五蘊觀） 70
- 追憶、喜悅於──過去五蘊諸法 70
- 勿追憶、勿喜悅於──過去五蘊諸法 70
- 盼願、喜悅於──未來五蘊諸法 71
- 勿盼願、勿喜悅於──未來五蘊諸法 71
- 動搖、不善觀察於──現在五蘊諸法 72
- 不動搖、善觀察於──現在五蘊諸法 73 第三節 ❦ 一夜賢者經偈之總結 74 第三章 ✩ 結語 (Epilog) 75 聖典凡例 Text’s Introduction 76 免費流通，歡迎助印！ Free circulation, welcomed posted! 78
Namo Tassa Bhagavato Arahato Sammā Sambuddhassa. 皈命──於世尊、應供阿羅漢、獨覺自現證、平等正覺者。 Refuge in the Buddha, Arhat, Supreme Enlightenment.
✩ Vayadhammā saṅkhārā, appamādena sampādetha.
諸行皆是壞滅之法，
應自精進不放逸。
Decay is inherent in all component things.
Work out your salvation with diligence!
✩ 當勤精進，早求解脫； 以智慧明，滅諸痴暗。 But do strive diligently, and quickly seek out freedom. With the light of perfect wisdom, destroy the darkness of ignorance!
༺ ⎈ ༻
啊！佛陀的智慧 What! Buddha’s Wisdom
✩ 似乎，每個人── 都喜歡發表！ Seems, everyone… enjoy published!
都有，他自己， 高超的見解……。 Has, himself… super views.
似乎，每個人── 都有，勝過佛陀的智慧 ‼ Seems everyone… have, better than Buddha’s wisdom!
可是，對於原始的── 「佛 陀 教 法」是什麼 ¿ ? However, what is… “the original teachings of Buddha?”
並不瞭解， ♨ 也不想瞭解， 更沒有時間去瞭解。 Do not know, not understand, and no time to understand.
因為，他們都在── Because they are…
忙於，自己的： 『所知、所見……？』 Busy with their own… “I know, I see… ?”
༺ ⎈ ༻
三 皈 依 Tisaraṇa / Three Refuges
Buddhaṃ saraṇaṃ gacchāmi, ✩ 我皈依──於佛陀； I refuge in the Buddha;
Abhabbo parihānāya nibbānasseva! 涅槃，無衰退！ Nibbana, no recession!
Dhammaṃ saraṇaṃ gacchāmi, ✩ 我皈依──正法律； I refuge in the Dhamma;
Hiri ottappa sampanno! 具足，慚與愧！ Be ashamed and reflection!
Saṅghaṃ saraṇaṃ gacchāmi, ✩ 我皈依──賢聖僧； I refuge in the Sangha;
Sikkhāya tibba gāravo! 熱心，尊敬學！ Ardent to learning respectfully!
༺ ⎈ ༻
一夜賢者等四經 Bhaddekarattadisuttacatukka / A Single Auspicious Attachment etc. (MN 131-134)
☼ 第四品 ☞ 解說品 Vibhaṅgavaggo (MN 131-142, 272-382) ☆ 一夜賢者 ➾ 四念住之實踐。
第131 經 ✩ 一夜賢者經 Bhaddekarattasuttaṃ (MN 131, 272-275) A Single Auspicious Attachment
（一） 272. Evaṃ me sutaṃ – 如是我聞── I heard thus.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. 一時，世尊住舍衛城祇陀林給孤獨園。 At one time the Blessed One was living in the monastery offered by Anathapindika, in Jeta’s grove in Savatthi.
Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 時，世尊告比丘們：「比丘們！」比丘們應諾：「世尊！」世尊如是曰： The Blessed One addressed the bhikkhus from there.
“bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 「比丘們！一夜賢者，我為你們總說及解說，應諦聽，善思念之。我當說之。」比丘們應世尊言：「如是，世尊！」世尊如是曰： Bhikkhus, I will teach you the short and detailed expsition of the single auspicious attachment, listen attending carefully.
卍 卍 卍
第一章 ✩ 世尊開示一夜賢者經偈
第一節 ❦ 一夜賢者經偈之總說
“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; 「勿追於過去，勿願於未來； Do not recollect the past, nor desire the future,
Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. 一切過去者，彼已皆捨棄，未來者未至！ The past is over, the future has not come.
Paccuppannañca yo [yaṃ (nettipāḷi)] dhammaṃ, tattha tattha vipassati; 而彼現在法，處處善觀察； These things of the present, see them with insight as they arise,
Asaṃhīraṃ [asaṃhiraṃ (syā. kaṃ. ka.)] asaṃkuppaṃ, taṃ vidvā manubrūhaye. 現觀五蘊法──不搖又不動，了知彼修習！ Not faltering and not moved, think about them.
Ajjeva kiccamātappaṃ [kiccaṃ ātappaṃ (sī. ka.)], ko jaññā maraṇaṃ suve; 唯應今日作──必須熱心作，誰知明日死？ Today itself the dispelling should be done, Tomorrow death might come,
Na hi no saṅgaraṃ tena, mahāsenena maccunā. 實謂無其事？不遇死大軍！ We will not have any associations with Death and his great army,
Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ; 熱心如是住，晝夜不懈怠； You should abide dispelling thus, day and night zealously,
Taṃ ve bhaddekarattoti, santo ācikkhate muni” [munīti (sī. syā. kaṃ. pī.)]. 此一夜賢者，謂靜寂默者。」 This is the single auspicious attachment, the appeased sage tells.
卍 卍 卍
第二節 ❦ 一夜賢者經偈之解說（從五蘊觀）
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追憶、喜悅於──過去五蘊諸法
（二） 273. “Kathañca, bhikkhave, atītaṃ anvāgameti? 「然者，比丘們！如何，為『追於過去』？ Bhikkhus, how do you recollect the past?
‘Evaṃrūpo ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti, 『於過去時，有如是色。』於此，隨起喜悅。 You think interestedly, I was of such matter in the past.
‘evaṃvedano ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti, 『於過去時，有如是受。』於此，隨起喜悅。 I was of such feelings in the past.
‘evaṃsañño ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti, 『於過去時，有如是想。』於此，隨起喜悅。 I was of such perceptions in the past.
‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti, 『於過去時，有如是行。』於此，隨起喜悅。 I was of such determinations in the past.
‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti – 『於過去時，有如是識。』於此，隨起喜悅。 I was of such consciousness in the past.
evaṃ kho, bhikkhave, atītaṃ anvāgameti. 比丘們！如是，為『追於過去』。 Bhikkhus, thus you recollect the past.
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勿追憶、勿喜悅於──過去五蘊諸法
Kathañca, bhikkhave, atītaṃ nānvāgameti? 比丘們！然者，如何，為『勿追於過去』？ Bhikkhus, how do you not recollect the past?
‘Evaṃrūpo ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti, 『於過去時，有如是色。』於此，不起喜悅。 You do not think interestedly, I was of such matter in the past.
‘evaṃvedano ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti, 『於過去時，有如是受。』於此，不起喜悅。 I was of such feelings in the past.
‘evaṃsañño ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti, 『於過去時，有如是想。』於此，不起喜悅。 I was of such perceptions in the past.
‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti, 『於過去時，有如是行。』於此，不起喜悅。 I was of such determinations in the past.
‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti – 『於過去時，有如是識。』於此，不起喜悅。 I was of such consciousness in the past.
evaṃ kho, bhikkhave, atītaṃ nānvāgameti. 比丘們！如是，為『勿追於過去』。 Bhikkhus, thus you do not recollect the past.
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盼願、喜悅於──未來五蘊諸法
（三） 274. Kathañca, bhikkhave, anāgataṃ paṭikaṅkhati? 比丘們！然者，如何，為『願於未來』？
‘Evaṃrūpo siyaṃ anāgatamaddhānan’ti tattha nandiṃ samanvāneti, 『於未來時，應有如是色。』於此，隨起喜悅。
evaṃvedano siyaṃ…pe… 『於未來時，應有如是受。』於此，隨起喜悅。
evaṃsañño siyaṃ… 『於未來時，應有如是想。』於此，隨起喜悅。
evaṃsaṅkhāro siyaṃ… 『於未來時，應有如是行。』於此，隨起喜悅。
evaṃviññāṇo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti – 『於未來時，應有如是識。』於此，隨起喜悅。
evaṃ kho, bhikkhave, anāgataṃ paṭikaṅkhati. 比丘們！如是，為『願於未來』。
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勿盼願、勿喜悅於──未來五蘊諸法
Kathañca, bhikkhave, anāgataṃ nappaṭikaṅkhati? 比丘們！然者，如何，為『勿願於未來』？ Bhikkhus, how do you not desire the future?
‘Evaṃrūpo siyaṃ anāgatamaddhānan’ti tattha nandiṃ na samanvāneti, 『於未來時，應有如是色。』於此，不起喜悅。 You do not desire interestedly, I should be of such matter in the future.
evaṃvedano siyaṃ … 『於未來時，應有如是受。』於此，不起喜悅。 I should be of such feelings in the future.
evaṃsañño siyaṃ… 『於未來時，應有如是想。』於此，不起喜悅。 I should be of such perceptions in the future.
evaṃsaṅkhāro siyaṃ… 『於未來時，應有如是行。』於此，不起喜悅。 I should be of such determinations in the future.
‘evaṃviññāṇo siyaṃ anāgatamaddhānan’ti tattha nandiṃ na samanvāneti – 『於未來時，應有如是識。』於此，不起喜悅。 I should be of such consciousness in the future.
evaṃ kho, bhikkhave, anāgataṃ nappaṭikaṅkhati. 比丘們！如是，為『勿願於未來』。 Bhikkhus, thus you do not desire the future.
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動搖、不善觀察於──現在五蘊諸法
（四） 275. Kathañca, bhikkhave, paccuppannesu dhammesu saṃhīrati? 比丘們！然者，如何，為『動搖於現在之諸法』？ Bhikkhus, how do you falter with things of the present?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto 比丘們！在此，無聞凡夫，不見諸聖者，不熟達聖法，不通曉聖法； Bhikkhus, the not learned ordinary man, who has not seen noble ones,
sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto 不見諸善人，不熟達諸善人法，不通曉諸善人法。 and Great Beings, not clever in their Teaching, and not trained in their Teaching.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; 見色是我、或我有色、或我中有色、或色中有我。 Reflects matter in self, or a material self, or in self matter, or in matter self.
vedanaṃ…pe… 見受是我、或我有受、或我中有受、或受中有我。 Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self.
saññaṃ… 見想是我、或我有想、或我中有想、或想中有我。 Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.
saṅkhāre… 見行是我、或我有行、或我中有行、或行中有我。 Reflects determinations in self, or a determining self, or in self determinations or in determinations self.
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ – 見識是我、或我有識、或我中有識、或識中有我。 Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciusness self.
evaṃ kho, bhikkhave, paccuppannesu dhammesu saṃhīrati. 比丘們！如是，為『動搖於現在之諸法』。 Bhikkhus, thus you falter with things of the present.
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不動搖、善觀察於──現在五蘊諸法
Kathañca, bhikkhave, paccuppannesu dhammesu na saṃhīrati? 比丘們！然者，如何，為『不動搖於現在之諸法』？ Bhikkhus, how do you not falter with things of the present?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto 比丘們！在此，有聞聖弟子，見諸聖者，熟達聖法，通曉聖法； Bhikkhus, the learned noble disciple, who has seen noble ones,
sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto 以見善人，熟達善人法，通曉善人法。 and Great Beings, clever in their Teaching, and trained in their Teaching.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; 不見色是我、或我有色、或我中有色、或色中有我。 Does not reflect, matter in self, or a material self, or in self matter, or in matter self.
na vedanaṃ… 不見受是我、或我有受、或我中有受、或受中有我。 Does not reflect feelings in self, or a feeling self, or in self feelings, or in feelings self.
na saññaṃ… 不見想是我、或我有想、或我中有想、或想中有我。 Does not reflect perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.
na saṅkhāre… 不見行是我、或我有行、或我中有行、或行中有我。 Does not reflect determinations in self, or a determining self, or in self determinations or in determinations self.
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ – 不見識是我、或我有識、或我中有識、或識中有我。 Does not reflect consciousness in self, or a conscious self, or in self consciousness, or in consciusness self.
evaṃ kho, bhikkhave, paccuppannesu dhammesu na saṃhīra”ti. 比丘們！如是，為『不動搖於現在之諸法』。」 Bhikkhus, thus you do not falter with things of the present.
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第三節 ❦ 一夜賢者經偈之總結
“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; 「勿追於過去，勿願於未來； Do not recollect the past, nor desire the future,
Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. 一切過去者，彼已皆捨棄，未來者未至！ The past is over, the future has not come.
Paccuppannañca yo dhammaṃ, tattha tattha vipassati; 而彼現在法，處處善觀察； These things of the present, see them with insight as they arise,
Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye. 現觀五蘊法──不搖又不動，了知彼修習！ Not faltering and not moved, think about them.
Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve; 唯應今日作──必須熱心作，誰知明日死？ Today itself the dispelling should be done, tomorrow death might come,
Na hi no saṅgaraṃ tena, mahāsenena maccunā. 實謂無其事？不遇死大軍！ We will not have any associations with Death and his great army,
Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ; 熱心如是住，晝夜不懈怠； You should abide dispelling thus, day and night zealously,
Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 此一夜賢者，謂靜寂默者。」 This is the single auspicious attachment, the appeased sage tells.
“‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. 「比丘們！一夜賢者，我為你們總說及解說，如是說者，即緣此而說。」 Bhikkhus, if I said, I will teach the short and detailed exposition of the single auspicious attachment, it was said on account of this.
第二章 ✩ 結語 (Epilog)
Idamavoca bhagavā. 世尊如此說完。 The Blessed One said thus,
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. 比丘們，心滿意足、 歡喜信受世尊之所說。 and those bhikkhus delighted in the words of the Blessed One.
Bhaddekarattasuttaṃ niṭṭhitaṃ paṭhamaṃ. 一夜賢者經 ～解說品‧第一經終 A Single Auspicious Attachment: the First.
～《中部經典‧解說品‧Bhaddekarattasutta 一夜賢者經》(MN 131, 272-275)
༺ ⎈ ༻
第132 經 ✩ 阿難一夜賢者經 Ānandabhaddekarattasuttaṃ (MN 132, 276-278) A Single Auspicious Attachment to Venerable Ananda
（一） 276. Evaṃ me sutaṃ – 如是我聞── I heard thus.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. 一時，世尊住舍衛城祇陀林給孤獨園。 At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta’s grove in Savatthi.
第一章 ✩ 阿難為眾比丘開示──前言 (Preface)
Tena kho pana samayena āyasmā ānando upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, bhaddekarattassa uddesañca vibhaṅgañca bhāsati. 恰其時，尊者阿難集於會堂，為諸比丘說法、解釋、勸導、激勵、令歡喜，即語一夜賢者之總說與解說。 At that time venerable Ananda was in the attendance hall, instructing, advising, and making the hearts light of the bhikkhus, with the short and detailed exposition of the single auspicious attachment.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – 其時，世尊於日暮從獨住而起，來近集會堂，近已，坐於所設之座。坐已，世尊告諸比丘曰： Then the Blessed One got up from his seclusion in the evening approached the attendance hall sat on the prepared seat and addressed the bhikkhus.
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“ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti? 「諸比丘！何人集於會堂，為諸比丘說法、解釋、勸導、激勵、令歡喜，即語一夜賢者之總說與解說？」 ‘Bhikkhus, who was instructing, advising, and making the hearts light of the bhikkhus in the attendance hall, with the short and detailed exposition of the single auspicious attachment?’
“Āyasmā, bhante, ānando upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti. ［諸比丘言：］「世尊！尊者阿難集於會堂，為諸比丘說法、解釋、勸導、激勵、令歡喜，即語一夜賢者之總說與解說。」 ‘Venerable sir, venerable Ananda, was instructing, advising, and making the hearts light of the bhikkhus in the attendance hall, with the short and detailed exposition of the single auspicious attachment’
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “yathā kathaṃ pana tvaṃ, ānanda, bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti? 其時，世尊告尊者阿難曰：「然者，阿難！汝如何為諸比丘說法、解釋、勸導、激勵、令歡喜，即語一夜賢者之總說與解說？」 Then the Blessed One addressed venerable Ananda. ‘Ananda, how did you instruct advise and make the hearts light of the bhikkhus in the attendance hall, with the short and detailed exposition of the single auspicious attachment?’
“Evaṃ kho ahaṃ, bhante, bhikkhūnaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, bhaddekarattassa uddesañca vibhaṅgañca abhāsiṃ – ［尊者阿難言：］「如是，世尊！我為諸比丘說法、解釋、勸導、激勵、令歡喜，即語一夜賢者之總說與解說： ‘Venerable sir, I instructed, advised and made the hearts light of the bhikkhus in the attendance hall, with the short and detailed exposition of the single auspicious attachment, in this manner.
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第二章 ✩ 阿難解說一夜賢者經偈
第一節 ❦ 一夜賢者經偈之總說
“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; 勿追於過去，勿願於未來； Do not recollect the past, nor desire the future,
Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. 一切過去者，彼已皆捨棄，未來者未至！ The past is over, the future has not come.
“Paccuppannañca yo dhammaṃ, tattha tattha vipassati; 而彼現在法，處處善觀察； These things of the present, see them with insight as they arise.
Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye. 現觀五蘊法──不搖又不動，了知彼修習！ Not faltering and not moved, think about them.
“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve; 唯應今日作──必須熱心作，誰知明日死？ Today itself the dispelling should be done, Tomorrow death might come.
Na hi no saṅgaraṃ tena, mahāsenena maccunā. 實謂無其事？不遇死大軍！ We will not have any associations with Death and his great army.
“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ; 熱心如是住，晝夜不懈怠； You should abide dispelling thus, day and night zealously,
Taṃ ve bhaddekarattoti, santo ācikkhate muni”. 此一夜賢者，謂靜寂默者。 This is the single auspicious attachment, the appeased sage tells.
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第二節 ❦ 一夜賢者經偈之解說（從五蘊觀）
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追憶、喜悅於──過去五蘊諸法
（二） 277. “Kathañca, āvuso, atītaṃ anvāgameti? 然者，友！如何，為『追於過去』？ Bhikkhus, how do you recollect the past?
Evaṃrūpo ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti, 『於過去時，有如是色。』於此，隨起喜悅。 You think interestedly, I was of such matter in the past.
evaṃvedano ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti, 『於過去時，有如是受。』於此，隨起喜悅。 I was of such feelings in the past.
evaṃsañño ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti, 『於過去時，有如是想。』於此，隨起喜悅。 I was of such perceptions in the past.
evaṃsaṅkhāro ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti, 『於過去時，有如是行。』於此，隨起喜悅。 I was of such determinations in the past.
evaṃviññāṇo ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti – 『於過去時，有如是識。』於此，隨起喜悅。 I was of such consciousness in the past.
evaṃ kho, āvuso, atītaṃ anvāgameti. 友！如是，為『追於過去』。 Bhikkhus, thus you recollect the past.
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勿追憶、勿喜悅於──過去五蘊諸法
“Kathañca, āvuso, atītaṃ nānvāgameti? 友！然者，如何，為『勿追於過去』？ Bhikkhus, how do you not recollect the past?
Evaṃrūpo ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti, 『於過去時，有如是色。』於此，不起喜悅。 You do not think interestedly, I was of such matter in the past.
evaṃvedano ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti, 『於過去時，有如是受。』於此，不起喜悅。 I was of such feelings in the past.
evaṃsañño ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti, 『於過去時，有如是想。』於此，不起喜悅。 I was of such perceptions in the past.
evaṃsaṅkhāro ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti, 『於過去時，有如是行。』於此，不起喜悅。 I was of such determinations in the past.
evaṃviññāṇo ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti – 『於過去時，有如是識。』於此，不起喜悅。 I was of such consciousness in the past.
evaṃ kho, āvuso, atītaṃ nānvāgameti. 友！如是，為『勿追於過去』。 Bhikkhus, thus you do not recollect the past.
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盼願、喜悅於──未來五蘊諸法
“Kathañca, āvuso, anāgataṃ paṭikaṅkhati? 友！然者，如何，為『願於未來』？
Evaṃrūpo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti, 『於未來時，應有如是色。』於此，隨起喜悅。
evaṃvedano siyaṃ…pe… 『於未來時，應有如是受。』於此，隨起喜悅。
evaṃsañño siyaṃ… 『於未來時，應有如是想。』於此，隨起喜悅。
evaṃsaṅkhāro siyaṃ… 『於未來時，應有如是行。』於此，隨起喜悅。
evaṃviññāṇo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti – 『於未來時，應有如是識。』於此，隨起喜悅。
evaṃ kho, āvuso, anāgataṃ paṭikaṅkhati. 友！如是，為『願於未來』。
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勿盼願、勿喜悅於──未來五蘊諸法
“Kathañca, āvuso, anāgataṃ nappaṭikaṅkhati? 友！然者，如何，為『勿願於未來』？ Bhikkhus, how do you not desire the future?
Evaṃrūpo siyaṃ anāgatamaddhānanti tattha nandiṃ na samanvāneti, 『於未來時，應有如是色。』於此，不起喜悅。 You do not desire interestedly, I should be of such matter in the future,
evaṃvedano siyaṃ…pe… 『於未來時，應有如是受。』於此，不起喜悅。 I should be of such feelings in the future,
evaṃsañño siyaṃ… 『於未來時，應有如是想。』於此，不起喜悅。 I should be of such perceptions in the future,
evaṃsaṅkhāro siyaṃ… 『於未來時，應有如是行。』於此，不起喜悅。 I should be of such determinations in the future,
evaṃviññāṇo siyaṃ anāgatamaddhānanti tattha nandiṃ na samanvāneti – 『於未來時，應有如是識。』於此，不起喜悅。 I should be of such consciousness in the future.
evaṃ kho, āvuso, anāgataṃ nappaṭikaṅkhati. 友！如是，為『勿願於未來』。 Bhikkhus, thus you do not desire the future.
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動搖、不善觀察於──現在五蘊諸法
“Kathañca, āvuso, paccuppannesu dhammesu saṃhīrati? 友！然者，如何，為『動搖於現在之諸法』？ Bhikkhus, how do you falter with things of the present?
Idha, āvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto 友！在此，無聞凡夫，不見諸聖者，不熟達聖法，不通曉聖法； Bhikkhus, the not learned ordinary man, who has not seen noble ones,
sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto 不見諸善人，不熟達諸善人法，不通曉諸善人法。 and Great Beings, not clever in their Teaching, and not trained in their Teaching.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; 見色是我、或我有色、或我中有色、或色中有我。 Reflects, matter in self, or a material self, or in self matter, or in matter self.
vedanaṃ… 見受是我、或我有受、或我中有受、或受中有我。 Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self.
saññaṃ… 見想是我、或我有想、或我中有想、或想中有我。 Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.
saṅkhāre… 見行是我、或我有行、或我中有行、或行中有我。 Reflects determinations in self, or a determining self, or in self determinations or in determinations self.
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ – 見識是我、或我有識、或我中有識、或識中有我。 Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciousness self.
evaṃ kho, āvuso, paccuppannesu dhammesu saṃhīrati. 友！如是，為『動搖於現在之諸法』。 Bhikkhus, thus you falter with things of the present.
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不動搖、善觀察於──現在五蘊諸法
“Kathañca, āvuso, paccuppannesu dhammesu na saṃhīrati? 友！然者，如何，為『不動搖於現在之諸法』？ Bhikkhus, how do you not falter with things of the present?
Idha, āvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto 友！在此，有聞聖弟子，見諸聖者，熟達聖法，通曉聖法； Bhikkhus, the learned noble disciple, who has seen noble ones,
sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto 以見善人，熟達善人法，通曉善人法。 and Great Beings, clever in their Teaching, and trained in their Teaching.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; 不見色是我、或我有色、或我中有色、或色中有我。 Does not reflect, matter in self, or a material self, or in self matter, or in matter self.
na vedanaṃ… 不見受是我、或我有受、或我中有受、或受中有我。 Does not reflect feelings in self, or a feeling self, or in self feelings, or in feelings self.
na saññaṃ… 不見想是我、或我有想、或我中有想、或想中有我。 Does not reflect perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.
na saṅkhāre… 不見行是我、或我有行、或我中有行、或行中有我。 Does not reflect determinations in self, or a determining self, or in self determinations or in determinations self.
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ – 不見識是我、或我有識、或我中有識、或識中有我。 Does not reflect consciousness in self, or a conscious self, or in self consciousness, or in consciousness self.
evaṃ kho, āvuso, paccuppannesu dhammesu na saṃhīrati. 友！如是，為『不動搖於現在之諸法』。 Bhikkhus, thus you do not falter with things of the present.
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第三節 ❦ 一夜賢者經偈之總結
“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; 勿追於過去，勿願於未來； Do not recollect the past, nor desire the future,
Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. 一切過去者，彼已皆捨棄，未來者未至！ The past is over, the future has not come.
“Paccuppannañca yo dhammaṃ, tattha tattha vipassati; 而彼現在法，處處善觀察； These things of the present, see them with insight as they arise.
Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye. 現觀五蘊法──不搖又不動，了知彼修習！ Not faltering and not moved, think about them.
“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve; 唯應今日作──必須熱心作，誰知明日死？ Today itself the dispelling should be done, Tomorrow death might come.
Na hi no saṅgaraṃ tena, mahāsenena maccunā. 實謂無其事？不遇死大軍！ We will not have any associations with Death and his great army.
“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ; 熱心如是住，晝夜不懈怠； You should abide dispelling thus, day and night zealously,
Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 此一夜賢者，謂靜寂默者。」 This is the single auspicious attachment, the appeased sage tells.
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“Evaṃ kho ahaṃ, bhante, bhikkhūnaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, bhaddekarattassa uddesañca vibhaṅgañca abhāsin”ti. 「如是，世尊！我為諸比丘說法、解釋、勸導、激勵、令歡喜，即語一夜賢者之總說與解說。」 Venerable sir I instructed, advised and made the hearts light of the bhikkhus with the short and detailed exposition of the single auspicious attachment in this manner.’
（三） 278. “Sādhu, sādhu, ānanda! Sādhu kho tvaṃ, ānanda, bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsi – ［世尊曰：］「善哉！善哉！阿難！善哉！阿難！汝為諸比丘說法、解釋、勸導、激勵、令歡喜，即語一夜賢者之總說與解說：
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第三章 ✩ 世尊嘉許尊者阿難之解說
第一節 ❦ 一夜賢者經偈之總說
“Atītaṃ nānvāgameyya…pe… 勿追於過去，勿願於未來； 一切過去者，彼已皆捨棄，未來者未至！ 而彼現在法，處處善觀察； 現觀五蘊法──不搖又不動，了知彼修習！ 唯應今日作──必須熱心作，誰知明日死？ 實謂無其事？不遇死大軍！ 熱心如是住，晝夜不懈怠；
Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 此一夜賢者，謂靜寂默者。
第二節 ❦ 一夜賢者經偈之解說（從五蘊觀）
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追憶、喜悅於──過去五蘊諸法
“Kathañca, ānanda, atītaṃ anvāgameti…pe… evaṃ kho, ānanda, atītaṃ anvāgameti. 然者，阿難！如何，為『追於過去』？ 『於過去時，有如是色。』於此，隨起喜悅。 『於過去時，有如是受。』於此，隨起喜悅。 『於過去時，有如是想。』於此，隨起喜悅。 『於過去時，有如是行。』於此，隨起喜悅。 『於過去時，有如是識。』於此，隨起喜悅。 阿難！如是，為『追於過去』。 ‘Ananda, how is the past recollected? You think interestedly, I was of such matter in the past. I was of such feelings in the past. I was of such perceptions in the past. I was of such determinations in the past. I was of such consciousness in the past . Ananda, thus you recollect the past.
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勿追憶、勿喜悅於──過去五蘊諸法
Kathañca, ānanda, atītaṃ nānvāgameti…pe… evaṃ kho, ānanda, atītaṃ nānvāgameti. 阿難！然者，如何，為『勿追於過去』？ 『於過去時，有如是色。』於此，不起喜悅。 『於過去時，有如是受。』於此，不起喜悅。 『於過去時，有如是想。』於此，不起喜悅。 『於過去時，有如是行。』於此，不起喜悅。 『於過去時，有如是識。』於此，不起喜悅。 阿難！如是，為『勿追於過去』。 Ananda, how do you not recollect the past? You do not think interestedly, I was of such matter in the past. I was of such feelings in the past. I was of such perceptions in the past. I was of such determinations in the past. I was of such consciousness in the past. Ananda, thus you do not recollect the past.
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盼願、喜悅於──未來五蘊諸法
Kathañca, ānanda, anāgataṃ paṭikaṅkhati…pe… evaṃ kho, ānanda, anāgataṃ paṭikaṅkhati. 阿難！然者，如何，為『願於未來』？ 『於未來時，應有如是色。』於此，隨起喜悅。 『於未來時，應有如是受。』於此，隨起喜悅。 『於未來時，應有如是想。』於此，隨起喜悅。
『於未來時，應有如是行。』於此，隨起喜悅。 『於未來時，應有如是識。』於此，隨起喜悅。 阿難！如是，為『願於未來』。
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勿盼願、勿喜悅於──未來五蘊諸法
Kathañca, ānanda, anāgataṃ nappaṭikaṅkhati…pe… evaṃ kho, ānanda, anāgataṃ nappaṭikaṅkhati. 阿難！然者，如何，為『勿願於未來』？ 『於未來時，應有如是色。』於此，不起喜悅。 『於未來時，應有如是受。』於此，不起喜悅。 『於未來時，應有如是想。』於此，不起喜悅。 『於未來時，應有如是行。』於此，不起喜悅。 『於未來時，應有如是識。』於此，不起喜悅。 阿難！如是，為『勿願於未來』。 Ananda, how do you not desire the future? You do not desire interestedly, I should be of such matter in the future. I should be of such feelings in the future. I should be of such perceptions in the future. I should be of such determinations in the future. I should be of such consciousness in the future. Ananda, thus you do not desire the future.
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動搖、不善觀察於──現在五蘊諸法
Kathañca, ānanda, paccuppannesu dhammesu saṃhīrati…pe… evaṃ kho, ānanda, paccuppannesu dhammesu saṃhīrati. 阿難！然者，如何，為『動搖於現在之諸法』？ 阿難！在此，無聞凡夫，不見諸聖者，不熟達聖法，不通曉聖法； 不見諸善人，不熟達諸善人法，不通曉諸善人法。 見色是我、或我有色、或我中有色、或色中有我。 見受是我、或我有受、或我中有受、或受中有我。 見想是我、或我有想、或我中有想、或想中有我。 見行是我、或我有行、或我中有行、或行中有我。 見識是我、或我有識、或我中有識、或識中有我。 阿難！如是，為『動搖於現在之諸法』 Ananda, how do you falter with things of the present? Ananda, the not learned ordinary man, who has not seen noble ones, and Great Beings, not clever in their Teaching, and not trained in their Teaching. Reflects, matter in self, or a material self, or in self matter, or in matter self. Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self. Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self. Reflects determinations in self, or a determining self, or in self determinations or in determinations self. Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciousness self. Ananda, thus you falter with things of the present.
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不動搖、善觀察於──現在五蘊諸法
Kathañca, ānanda, paccuppannesu dhammesu na saṃhīrati…pe… evaṃ kho, ānanda, paccuppannesu dhammesu na saṃhīrati. 阿難！然者，如何，為『不動搖於現在之諸法』？ 阿難！在此，有聞聖弟子，見諸聖者，熟達聖法，通曉聖法； 以見善人，熟達善人法，通曉善人法。 不見色是我、或我有色、或我中有色、或色中有我。 不見受是我、或我有受、或我中有受、或受中有我。 不見想是我、或我有想、或我中有想、或想中有我。 不見行是我、或我有行、或我中有行、或行中有我。 不見識是我、或我有識、或我中有識、或識中有我。 阿難！如是，為『不動搖於現在之諸法』。 Ananda, how do you not falter with things of the present? Ananda, the learned noble disciple, who has seen noble ones, and Great Beings, clever in their Teaching, and trained in their Teaching. Does not reflect, matter in self, or a material self, or in self matter, or in matter self. Does not reflect feelings in self, or a feeling self, or in self feelings, or in feelings self. Does not reflect perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self. Does not reflect determinations in self, or a determining self, or in self determinations or in determinations self. Does not reflect consciousness in self, or a conscious self, or in self consciousness, or in consciousness self. Ananda, thus you do not falter with things of the present.
第三節 ❦ 一夜賢者經偈之總結
“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 勿追於過去，勿願於未來； 一切過去者，彼已皆捨棄，未來者未至！ 而彼現在法，處處善觀察； 現觀五蘊法──不搖又不動，了知彼修習！ 唯應今日作──必須熱心作，誰知明日死？ 實謂無其事？不遇死大軍！ 熱心如是住，晝夜不懈怠； 此一夜賢者，謂靜寂默者。」 Do not recollect the past, nor desire the future, The past is over, the future has not come. These things of the present, see them with insight as they arise. Not faltering and not moved, think about them. Today itself the dispelling should be done, Tomorrow death might come. We will not have any associations with Death and his great army. You should abide dispelling thus, day and night zealously, This is the single auspicious attachment, the appeased sage tells.
Idamavoca bhagavā. 世尊如此說完。 The Blessed One said thus,
第四章 ✩ 結語 (Epilog)
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. 尊者阿難，心滿意足、 歡喜信受世尊之所說。 and venerable Ananda delighted in the words of the Blessed One.
Ānandabhaddekarattasuttaṃ niṭṭhitaṃ dutiyaṃ. 阿難一夜賢者經 ～解說品‧第二經終 A Single Auspicious Attachment to Venerable Ananda: the Second.
～《中部經典‧解說品‧Ānandabhaddekarattasutta 阿難一夜賢者經》(MN 132, 276-278)
༺ ⎈ ༻
第133 經 ✩ 大迦旃延一夜賢者經 Mahākaccānabhaddekarattasuttaṃ (MN 133, 279-285) Venerable Mahakaccana’s Explation of the Single Auspicious Attachment
（一） 279. Evaṃ me sutaṃ – 如是我聞── I heard thus.
ekaṃ samayaṃ bhagavā rājagahe viharati tapodārāme. 曾經，世尊住王舍城溫泉精舍。 At one time the Blessed One lived in the monastery that offered warm water in Rājagaha.
第一章 ✩ 前言 (Preface)
第一節 ❦ 三彌提與天神問答
Atha kho āyasmā samiddhi rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodo [tapodā (sī.)] tenupasaṅkami gattāni parisiñcituṃ. 那時，尊者三彌提於夜曉時起出，往彼溫泉洗浴肢體； Venerable Samiddhi got up in the last watch of the night and went to wash his body in warm water,
Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno [sukkhāpayamāno (ka.)]. 洗浴肢體已，著一衣而上以佇立乾其肢體。 having washed his body, came out and stood in one robe to dry his body.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. 時有殊勝容色之一天神，夜漸明時以耀照全溫泉，近至尊者三彌提之處；近已，立於一面。 Then a certain deity illuminated the whole of the warm forest, approached venerable Samiddhi, stood on a side,
Ekamantaṃ ṭhitā kho sā devatā āyasmantaṃ samiddhiṃ etadavoca – “dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti? 立於一面之彼天神，如是言尊者三彌提：「比丘！汝憶持一夜賢者之總說與解說耶？」 and said ‘Bhikkhu, do you remember the short and detailed exposition of the single auspicious attachment?
“Na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti? ［尊者三彌提曰：］「友！我不憶持一夜賢者之總說與解說。友！然者，汝憶持一夜賢者之總說與解說耶？」 ‘Friend, I do not remember the short and detailed exposition of the single auspicious attachment. Do you remember it?
“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā”ti? ［天神曰：］「比丘！我亦不憶持一夜賢者之總說與解說。比丘！然者，汝憶持一夜賢者之偈耶？」 ‘Bhikkhu, I too do not remember the short and detailed exposition of the single auspicious attachment.
“Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā”ti? ［尊者三彌提曰：］「友！我不憶持一夜賢者之偈。友！然者，汝憶持一夜賢者之偈耶？」
“Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti. ［天神曰：］「比丘！我亦不憶持一夜賢者之偈。 比丘！汝應學一夜賢者之總說與解說； 比丘！汝應習一夜賢者之總說與解說； 比丘！汝應憶持一夜賢者之總說與解說； 比丘！一夜賢者之總說與解說，是伴隨梵行最初之利益者也！」 Bhikkhu, learn the short and detailed expsition of the single auspicious attachment, it tells the fundamentalsof the holy life.
Idamavoca sā devatā; idaṃ vatvā tatthevantaradhāyi. 此是彼天子所言。 如是言已，忽然消失於其處。 The deity saying this vanished from there.
（二） 280. Atha kho āyasmā samiddhi tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. 那時，尊者三彌提，其夜過後，詣彼世尊之處。詣已，敬禮世尊坐於一面。 Venerable Samiddhi at the end of that night approached the Blessed One, worshipped,
Ekamantaṃ nisinno kho āyasmā samiddhi bhagavantaṃ etadavoca – 坐於一面之尊者三彌提，如是白世尊言： sat on a side and said -
“Idhāhaṃ, bhante, rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodo tenupasaṅkamiṃ gattāni parisiñcituṃ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno. 「大德！於此，於此，我於夜將曉時起出，至彼溫泉洗浴肢體。於溫泉洗浴肢體已，著一衣而上，佇立乾其肢體。 ‘Venerable sir, I got up in the last watch of the night and went to wash my body in warm water having washed I came out and stood in one robe to dry my body.
Atha kho bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā maṃ etadavoca – ‘dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’”ti? 大德！時有殊勝容色之一天神，夜漸明時以耀照全溫泉，近至我處；近已，立於一面。立於一面之彼天神，如是言我曰：『比丘！汝憶持一夜賢者之總說與解說耶？』 Then a certain deity illuminated the whole of the warm forest, approached me and stood on a side and said, bhikkhu, do you remember the short and detailed exposition of the single auspicious attachment?
“Evaṃ vutte ahaṃ, bhante, taṃ devataṃ etadavocaṃ – ‘na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti? 大德！我言天神：『友！我不憶持一夜賢者之總說與解說。友！然者，汝憶持一夜賢者之總說與解說耶？』 I said, Friend, I do not remember the short and detailed exposition of the single auspicious attachment. Do you remember it?
‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā’ti? ［天神曰：］『比丘！我亦不憶持一夜賢者之總說與解說。比丘！然者，汝憶持一夜賢者之偈耶？』 Then the deity said, ‘Bhikkhu, I too do not remember the short and detailed exposition of the single auspicious attachment.
‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā’ti? ［我曰：］『友！我不憶持一夜賢者之偈。友！然者，汝憶持一夜賢者之偈耶？』
‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti. ［天神曰：］『比丘！我亦不憶持一夜賢者之偈。 比丘！汝應學一夜賢者之總說與解說； 比丘！汝應習一夜賢者之總說與解說； 比丘！汝應憶持一夜賢者之總說與解說； 比丘！一夜賢者之總說與解說，是伴隨梵行最初之利益者也！』 and the deity also said Bhikkhu, learn the short and detailed expsition of the single auspicious attachment, it tells the fundamentalsof the holy life,
Idamavoca, bhante, sā devatā; idaṃ vatvā tatthevantaradhāyi. 大德！此是彼天子所言。 如是言已，忽然消失於其處。 saying this, the deity vanished from there.
Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti. 善哉，大德世尊！請為我說一夜賢者之總說與解說。」 Venerable sir, what is the short and detailed exposition of the single auspicious attachment?
“Tena hi, bhikkhu, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. ［世尊曰：］「然者，比丘！應諦聽，善思念之，我當說之。」 Bhikkhu, then I will teach the exposition of the single auspicious attachment, listen attending carefully.
“Evaṃ, bhante”ti kho āyasmā samiddhi bhagavato paccassosi. 尊者三彌提應世尊：「如是，大德！」
Bhagavā etadavoca – 世尊即如是說：
第二節 ❦ 世尊略示、總說一夜賢者經偈
“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; 「勿追於過去，勿願於未來； Do not recollect the past, nor desire the future,
Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. 一切過去者，彼已皆捨棄，未來者未至！ The past is over, the future has not come.
“Paccuppannañca yo dhammaṃ, tattha tattha vipassati; 而彼現在法，處處善觀察； These things of the present, see them with insight as they arise.
Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye. 現觀五蘊法──不搖又不動，了知彼修習！ Not faltering and not moved, think about them.
“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve; 唯應今日作──必須熱心作，誰知明日死？ Today itself the dispelling should be done, Tomorrow death might come.
Na hi no saṅgaraṃ tena, mahāsenena maccunā. 實謂無其事？不遇死大軍！ We will not have any associations with Death and his great army.
“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ; 熱心如是住，晝夜不懈怠； You should abide dispelling thus, day and night zealously,
Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 此一夜賢者，謂靜寂默者。」 This is the single auspicious attachment, the appeased sage tells.
Idamavoca bhagavā; idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. 此是世尊說示，如是說已，善逝從坐起，入於精舍。 The Blessed One said this and getting up from his seat went into his dwelling.
Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi – “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 那時，世尊進去後不久，彼諸比丘如是思念： 「友！如何是由世尊所略示、總說，未解說詳細之義，從座起而入精舍，何者？ Soon after the Blessed One was gone, it occurred to those bhikkhus. ‘Friends, the Blessed One gave us this short exposition and without giving the detailed exposition, went into his dwelling.
“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; 『勿追於過去，勿願於未來； Do not recollect the past, nor desire the future, … pe …
Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. 一切過去者，彼已皆捨棄，未來者未至！
“Paccuppannañca yo dhammaṃ, tattha tattha vipassati; 而彼現在法，處處善觀察；
Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye. 現觀五蘊法──不搖又不動，了知彼修習！
“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve; 唯應今日作──必須熱心作，誰知明日死？
Na hi no saṅgaraṃ tena, mahāsenena maccunā. 實謂無其事？不遇死大軍！
“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ; 熱心如是住，晝夜不懈怠；
Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 此一夜賢者，謂靜寂默者。』 This is the single auspicious attachment, the appeased sage tells.
“Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti? 如是，由世尊所略示、總說，未解說詳細之義，誰得詳細解說其義耶？」 Now who could give us the detailed exposition of this short exposition?
Atha kho tesaṃ bhikkhūnaṃ etadahosi – “ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; 那時，彼諸比丘如是思念：「彼尊者大迦旃延是親教師，為諸有智識之同梵行者所稱讚、所敬重； It occurred to those bhikkhus, venerable Mahākaccāna is praised by the Teacher as well as the wise co-associates of the holy life.
ahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti. 並且，尊者大迦旃延，堪得詳細解說，由世尊所略示、總說，未解說詳細之義，我等至彼尊者大迦旃延處。至已，對尊者大迦旃延，以問其義如何？」 It is possible for venerable Mahākaccāna to give the detailed exposition for this short exposition given by the Blessed One. What if we approached venerable Mahākaccāna and asked this.
（三） 281. Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. 時，彼諸比丘，至彼尊者大迦旃延處。至已，向尊者大迦旃延問訊，交談友誼、親睦語後，坐於一面。 Then those bhikkhus approached venerable Mahākaccāna, exchanged friendly greetings,
Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ – “idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 坐於一面之彼等比丘，如是言尊者大迦旃延曰： 「友！迦旃延！此是由世尊所略示、總說，未解說詳細之義，從座起而入精舍，何者？ sat on a side and said - ‘Friend, Kaccāna, the Blessed One gave this short exposition and without giving the detailed exposition got up from the seat and went to his dwelling.
“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 『勿追於過去，勿願於未來； 一切過去者，彼已皆捨棄，未來者未至！ 而彼現在法，處處善觀察； 現觀五蘊法──不搖又不動，了知彼修習！ 唯應今日作──必須熱心作，誰知明日死？ 實謂無其事？不遇死大軍！ 熱心如是住，晝夜不懈怠； 此一夜賢者，謂靜寂默者。』 ‘Do not recollect the past, nor desire the future, … pe … This is the single auspicious attachment, the appeased sage tells.’
“Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi – idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 如是，世尊去後不久，友！迦旃延！我等生如是思惟： 『友！如何是由世尊所略示、總說，未解說詳細之義，從座起而入精舍，何者？ Friend Kaccāna, soon after the Blessed One had gone, it occurred to us. ‘Friends, the Blessed One gave us this short exposition and without giving the detailed exposition, went into his dwelling.
“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 勿追於過去，勿願於未來； 一切過去者，彼已皆捨棄，未來者未至！ 而彼現在法，處處善觀察； 現觀五蘊法──不搖又不動，了知彼修習！ 唯應今日作──必須熱心作，誰知明日死？ 實謂無其事？不遇死大軍！ 熱心如是住，晝夜不懈怠； 此一夜賢者，謂靜寂默者。 Do not recollect the past, nor desire the future, … pe … This is the single auspicious attachment, the appeased sage tells.
“Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? 如是，由世尊所略示、總說，未解說詳細之義，誰得詳細解說其義耶？』 Now who could give us the detailed exposition of this short exposition?’
Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno”ti. 如是，友！迦旃延！我等生如是思念： 『彼尊者大迦旃延是親教師，為諸有智識之同梵行者所稱讚、所敬重； 並且，尊者大迦旃延，堪得詳細解說，由世尊所略示、總說，未解說詳細之義，我等至彼尊者大迦旃延處。至已，對尊者大迦旃延，以問其義如何？』大迦旃延得解說其義耶？」 It occurred to us venerable Mahākaccāna is praised by the Teacher as well as the wise co-associates of the holy life. It is possible for venerable Mahākaccāna to give the detailed exposition for this short exposition given by the Blessed One. What if we approached venerable Mahākaccāna and asked this. So those bhikkhus approached venerable Mahākaccāna and said ‘Friend Kaccāna, explain this to us.’
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; ［尊者迦旃延曰：］「友！譬有人欲堅材，求堅材，行探求堅材，大樹之聳立而有堅材者，如以過根、過幹已，於枝葉而思求得堅材。 ‘Friends, it is like a man in need of heartwood, going in search of it, come to a standing huge tree full of heartwood, ignoring the heartwood, roots and trunk was to think that the branches and leaves was the heartwood.
evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha [maññetha (pī.)]. 於此，亦是同樣結果：諸尊者當親教師面前時，以棄世尊，思惟於我，得問此義。 In the same manner, the venerable ones come face-to-face with the Teacher have ignored him and should ask it from me.
So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. 友等！彼世尊實是：以知是知、以見是見、具眼者、具智者、具法者、梵行者、流轉起出者、義利引導者、不死施與者、法主、如來也。 That Blessed One knows, sees, has become wise, has become the Teaching and has become Brahmā. He preaches and practises, is the bringer of meanings, the giver of deathlessness, the lord of the Teaching and thus gone.
So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti. 凡有不明白，應當恭敬、親向世尊，更問其義；然後，恰如世尊，為汝等所說相貌，我等依此憶持之！」 Now is the right time to ask this from him and as he explains it, we will bear it in our minds’.
“Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. ［諸比丘曰：］「友！迦旃延！彼世尊實是：以知是知、以見是見、具眼者、具智者、具法者、梵行者、流轉起出者、義利引導者、不死施與者、法主、如來也。 ‘Friend Kaccāna, indeed, that Blessed One knows, sees, has become wise, has become the Teaching and has become Brahmā. He preaches and practises it, is the bringer of meanings, the giver of deathlessness, the lord of the Teaching and thus gone.
So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. 凡有不明白，應當恭敬、親向世尊，更問其義；然後，恰如世尊，為我等所說相貌，我等依此憶持之！ Now is the right time to ask this from him and as he explains it, we will bear it in our minds.
Api cāyasmā mahākaccāno satthuceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. 然而，友！尊者大迦旃延是親教師，為諸有智識之同梵行者所稱讚、所敬重； 並且，尊者大迦旃延，堪得詳細解說，由世尊所略示、總說，未解說詳細之義。 Yet, venerable Mahākaccāna is praised by the Teacher as well as the wise co-associates of the holy life. It is possible for venerable Mahākaccāna to give the detailed exposition for this short exposition given by the Blessed One.
Vibhajatāyasmā mahākaccāno agaruṃ karitvā”ti [agarukaritvā (sī. syā. kaṃ. pī.)]. 請勿躊躇，若無妨礙，尊者大迦旃延應解說之。」 Friend Kaccāna, explain this to us, if it is not troublesome to you’.
“Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. ［尊者迦旃延曰：］「友！然者，諦聽、善思念之，我當說之。」 ‘Then friends, listen and attend carefully.
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca – 彼諸比丘答尊者大迦旃延曰：「如是，友！」 尊者大迦旃延如是曰：
“Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 「友！由世尊所略示、總說，未解說詳細之義，從座起而入精舍，何者？ Of this short exposition given by the Blessed One thus -
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第二章 ✩ 大迦旃延解說一夜賢者經偈
第一節 ❦ 一夜賢者經偈之略示、總說
“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 『勿追於過去，勿願於未來； 一切過去者，彼已皆捨棄，未來者未至！ 而彼現在法，處處善觀察； 現觀五蘊法──不搖又不動，了知彼修習！ 唯應今日作──必須熱心作，誰知明日死？ 實謂無其事？不遇死大軍！ 熱心如是住，晝夜不懈怠； 此一夜賢者，謂靜寂默者。』 ‘Do not recollect the past, nor desire the future, … pe … This is the single auspicious attachment, the appeased sage tells.’
Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi – 友！如是，由世尊所略示、總說，未解說詳細之義，我如是詳細知解其義： I know the detailed explanation thus.
第二節 ❦ 一夜賢者經偈之詳細解說（從六根觀）
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追憶、喜悅於──過去六根諸法
（四） 282. “Kathañca, āvuso, atītaṃ anvāgameti? 然者，友！如何是追於過去？ Friends, how is the past recollected?
Iti me cakkhu ahosi atītamaddhānaṃ iti rūpāti – tattha chandarāgappaṭibaddhaṃ [chandarāgappaṭibandhaṃ (ka.)] hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṃ anvāgameti. 如是，於過去之時，有我眼、有如是諸色：『於其處，被貪欲所縛而有識；識為貪欲所縛，故歡喜彼；歡喜彼故，以追隨過去。』 My eye and forms were thus in the past, with this, there arises consciousness bound with interest and greed. That consciousness bound to interest and greed delights. With delight the past is recollected.
Iti me sotaṃ ahosi atītamaddhānaṃ iti saddāti…pe… iti me ghānaṃ ahosi atītamaddhānaṃ iti gandhāti… iti me jivhā ahosi atītamaddhānaṃ iti rasāti… iti me kāyo ahosi atītamaddhānaṃ iti phoṭṭhabbāti… 如是，於過去之時，有我耳、有如是諸聲：『於其處，被貪欲所縛而有識；識為貪欲所縛，故歡喜彼；歡喜彼故，以追隨過去。』 如是，於過去之時，有我鼻、有如是諸香：『於其處，被貪欲所縛而有識；識為貪欲所縛，故歡喜彼；歡喜彼故，以追隨過去。』 如是，於過去之時，有我舌、有如是諸味：『於其處，被貪欲所縛而有識；識為貪欲所縛，故歡喜彼；歡喜彼故，以追隨過去。』 如是，於過去之時，有我身、有如是諸觸：『於其處，被貪欲所縛而有識；識為貪欲所縛，故歡喜彼；歡喜彼故，以追隨過去。』 My ear and sounds were thus in the pa… pe … My nose and scents were thus in the past, … pe … . My tongue and tastes were thus in the past, … pe … My body and touches were thus in the past, … pe … .
iti me mano ahosi atītamaddhānaṃ iti dhammāti – tattha chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṃ anvāgameti – evaṃ kho, āvuso, atītaṃ anvāgameti. 如是，於過去之時，有我意、有如是諸法：『於其處，被貪欲所縛而有識；識為貪欲所縛，故歡喜彼；歡喜彼故，以追隨過去。』友！如是為追於過去也。 My mind and ideas were thus in the past, with this, there arises consciousness bound with interest and greed. That consciousness bound to interest and greed delights. With delight the past is recollected. Friends, thus the past is recollected.
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勿追憶、勿喜悅於──過去六根諸法
“Kathañca, āvuso, atītaṃ nānvāgameti? 然者，友！如何是勿追過去？ Friends, how is the past not recollected?
Iti me cakkhu ahosi atītamaddhānaṃ iti rūpāti – tattha na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṃ nānvāgameti. 如是，於過去之時，有我眼、有如是諸色：『於其處，不被貪欲所縛而有識；識不為貪欲所縛，故不喜彼；不喜彼故，為勿追於過去。』 My eye and forms were thus in the past, with this, there does not arise consciousness bound to interest and greed. That consciousness not bound to interest and greed does not delight. Without delight the past is not recollected.
Iti me sotaṃ ahosi atītamaddhānaṃ iti saddāti…pe… iti me ghānaṃ ahosi atītamaddhānaṃ iti gandhāti… iti me jivhā ahosi atītamaddhānaṃ iti rasāti… iti me kāyo ahosi atītamaddhānaṃ iti phoṭṭhabbāti… 如是，於過去之時，有我耳、有如是諸聲：『於其處，不被貪欲所縛而有識；識不為貪欲所縛，故不喜彼；不喜彼故，為勿追於過去。』 如是，於過去之時，有我鼻、有如是諸香：『於其處，不被貪欲所縛而有識；識不為貪欲所縛，故不喜彼；不喜彼故，為勿追於過去。』 如是，於過去之時，有我舌、有如是諸味：『於其處，不被貪欲所縛而有識；識不為貪欲所縛，故不喜彼；不喜彼故，為勿追於過去。』 如是，於過去之時，有我身、有如是諸觸：『於其處，不被貪欲所縛而有識；識不為貪欲所縛，故不喜彼；不喜彼故，為勿追於過去。』 My ear and sounds were thus in the pa… pe … My nose and scents were thus in the past, … pe … . My tongue and tastes were thus in the past, … pe … My body and touches were thus in the past, … pe … .
iti me mano ahosi atītamaddhānaṃ iti dhammāti – tattha na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṃ nānvāgameti – evaṃ kho, āvuso, atītaṃ nānvāgameti. 如是，於過去之時，有我意、有如是諸法：『於其處，不被貪欲所縛而有識；識不為貪欲所縛，故不喜彼；不喜彼故，為勿追於過去。』友！如是勿追於過去也。 My mind and ideas were thus in the past, with this, there does not arise consciousness bound to interest and greed. That consciousness not bound to interest and greed does not delight. Without delight the past is not recollected. Friends, thus the past is not recollected.
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盼願、喜悅於──未來六根諸法
（五） 283. “Kathañca, āvuso, anāgataṃ paṭikaṅkhati? 友！然者，如何是願於未來？ Friends, how do you desire the future?
Iti me cakkhu siyā anāgatamaddhānaṃ iti rūpāti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṃ paṭikaṅkhati. 如是，於未來之時，有我眼、有如是諸色：『心願渴望，於未獲得；緣心渴望，故歡喜彼；歡喜彼故，以期待未來。』 My eye and forms will be thus in the future, for the not gained, an aspiration is made. On account of an aspiration there is delight. The delighted desire the future.
Iti me sotaṃ siyā anāgatamaddhānaṃ iti saddāti…pe… iti me ghānaṃ siyā anāgatamaddhānaṃ iti gandhāti… iti me jivhā siyā anāgatamaddhānaṃ iti rasāti… iti me kāyo siyā anāgatamaddhānaṃ iti phoṭṭhabbāti… 如是，於未來之時，有我耳、有如是諸聲：『心願渴望，於未獲得；緣心渴望，故歡喜彼；歡喜彼故，以期待未來。』 如是，於未來之時，有我鼻、有如是諸香：『心願渴望，於未獲得；緣心渴望，故歡喜彼；歡喜彼故，以期待未來。』 如是，於未來之時，有我舌、有如是諸味：『心願渴望，於未獲得；緣心渴望，故歡喜彼；歡喜彼故，以期待未來。』 如是，於未來之時，有我身、有如是諸觸：『心願渴望，於未獲得；緣心渴望，故歡喜彼；歡喜彼故，以期待未來。』 My ear and sounds will be thus in the future, … pe … My nose and scents will be thus in the future, … pe … My tongue and tastes will be thus in the future, … pe … My body and touches will be thus in the future, … pe … .
iti me mano siyā anāgatamaddhānaṃ iti dhammāti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṃ paṭikaṅkhati – evaṃ kho, āvuso, anāgataṃ paṭikaṅkhati. 如是，於未來之時，有我意、有如是諸法：『心願渴望，於未獲得；緣心渴望，故歡喜彼；歡喜彼故，以期待未來。』友！如是為願於未來也。 My mind and ideas will be thus in the future. For the not gained an aspiration is made. On account of an aspiration there is delight. The delighted desire the future. Friends, thus the future is desired.
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勿盼願、勿喜悅於──未來六根諸法
“Kathañca, āvuso, anāgataṃ nappaṭikaṅkhati? 然者，友！如何為不願於未來？ Friends, how do you not desire the future?
Iti me cakkhu siyā anāgatamaddhānaṃ iti rūpāti – appaṭiladdhassa paṭilābhāya cittaṃ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṃ nappaṭikaṅkhati. 如是，於未來之時，有我眼、有如是諸色：『心不渴望，於未獲得；緣心無願，故不喜彼；不喜彼故，不期待於未來。』 My eye and forms will be thus in the future, for the not gained, an aspiration is not made. On account of the absence of an aspiration there is no delight. The not delighted do not desire the future.
Iti me sotaṃ siyā anāgatamaddhānaṃ iti saddāti…pe… iti me ghānaṃ siyā anāgatamaddhānaṃ iti gandhāti… iti me jivhā siyā anāgatamaddhānaṃ iti rasāti… iti me kāyo siyā anāgatamaddhānaṃ iti phoṭṭhabbāti… 如是，於未來之時，有我耳、有如是諸聲：『心不渴望，於未獲得；緣心無願，故不喜彼；不喜彼故，不期待於未來。』 如是，於未來之時，有我鼻、有如是諸香：『心不渴望，於未獲得；緣心無願，故不喜彼；不喜彼故，不期待於未來。』 如是，於未來之時，有我舌、有如是諸味：『心不渴望，於未獲得；緣心無願，故不喜彼；不喜彼故，不期待於未來。』 如是，於未來之時，有我身、有如是諸觸：『心不渴望，於未獲得；緣心無願，故不喜彼；不喜彼故，不期待於未來。』 My ear and sounds will be thus in the future… pe … My nose and scents will be thus in the future, … pe … My tongue and tastes will be thus in the future, … pe … My body and touches will be thus in the future, … pe … .
iti me mano siyā anāgatamaddhānaṃ iti dhammāti – appaṭiladdhassa paṭilābhāya cittaṃ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṃ nappaṭikaṅkhati – evaṃ kho, āvuso, anāgataṃ nappaṭikaṅkhati. 如是，於未來之時，有我意、有如是諸法：『心不渴望，於未獲得；緣心無願，故不喜彼；不喜彼故，不期待於未來。』友！如是不願於未來也。 My mind and ideas will be thus in the future. For the not gained an aspiration is not made. On account of the absence of an aspiration there is no delight. The not delighted do not desire the future. Friends, thus the future is not desired.
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動搖、不善觀察於──現在六根諸法
（六） 284. “Kathañca, āvuso, paccuppannesu dhammesu saṃhīrati? 然者，友！如何為動搖於現在之諸法？ Friends, how is there faltering in things arisen in the present?
Yañcāvuso, cakkhu ye ca rūpā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīrati. 友！彼眼與彼諸色，兩者皆為現在：『彼於現在，被縛貪欲，而有識；識縛於貪欲，故歡喜彼；歡喜彼故，動搖於現在諸法。』 Friends, the eye and forms are both things that arise in the present. Based on them arises consciousness bound to interest and greed in the present. There is delight when the consciousness is bound to interest and greed. To the delighted there is faltering in things arisen in the present.
Yañcāvuso, sotaṃ ye ca saddā…pe… yañcāvuso, ghānaṃ ye ca gandhā… yā cāvuso, jivhā ye ca rasā… yo cāvuso, kāyo ye ca phoṭṭhabbā… 友！彼耳與彼諸聲，兩者皆為現在：『彼於現在，被縛貪欲，而有識；識縛於貪欲，故歡喜彼；歡喜彼故，動搖於現在諸法。』 友！彼鼻與彼諸香，兩者皆為現在：『彼於現在，被縛貪欲，而有識；識縛於貪欲，故歡喜彼；歡喜彼故，動搖於現在諸法。』 友！彼舌與彼諸味，兩者皆為現在：『彼於現在，被縛貪欲，而有識；識縛於貪欲，故歡喜彼；歡喜彼故，動搖於現在諸法。』 友！彼身與彼諸觸，兩者皆為現在：『彼於現在，被縛貪欲，而有識；識縛於貪欲，故歡喜彼；歡喜彼故，動搖於現在諸法。』 The ear and sounds are both things that arise in the prese… pe … The nose and scents are both things that arise in the present … pe … The tongue and tastes are both things that arise in the present … pe … The body and touches are both things that arise in the present … pe …
yo cāvuso, mano ye ca dhammā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīrati – evaṃ kho, āvuso, paccuppannesu dhammesu saṃhīrati. 友！彼意與彼諸法，兩者皆為現在：『彼於現在，被縛貪欲，而有識；識縛於貪欲，故歡喜彼；歡喜彼故，動搖於現在諸法。』友！如是為動搖於現在諸法也。 The mind and ideas are both things that arise in the present. Based on them arises consciousness bound to interest and greed in the present. There is delight when the consciousness is bound to interest and greed. To the delighted there is faltering in things arisen in the present.
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不動搖、善觀察於──現在六根諸法
“Kathañca, āvuso, paccuppannesu dhammesu na saṃhīrati? 然者，友！如何不動搖於現在之諸法？ Friends, how is there no faltering in things arisen in the present?
Yañcāvuso, cakkhu ye ca rūpā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṃhīrati. 友！彼眼與彼諸色，兩者皆為現在：『彼於現在，不縛於貪欲，而有識；識不縛於貪欲，故不喜彼；不喜彼故，不動搖於現在諸法。』 Friends, the eye and forms are both things that arise in the present. Based on them arises consciousness not bound to interest and greed in the present. There is no delight when the consciousness is not bound to interest and greed. To the not delighted there is no faltering in things arisen in the present.
Yañcāvuso, sotaṃ ye ca saddā…pe… yañcāvuso, ghānaṃ ye ca gandhā… yā cāvuso, jivhā ye ca rasā… yo cāvuso, kāyo ye ca phoṭṭhabbā… 友！彼耳與彼諸聲，兩者皆為現在：『彼於現在，不縛於貪欲，而有識；識不縛於貪欲，故不喜彼；不喜彼故，不動搖於現在諸法。』 友！彼鼻與彼諸香，兩者皆為現在：『彼於現在，不縛於貪欲，而有識；識不縛於貪欲，故不喜彼；不喜彼故，不動搖於現在諸法。』 友！彼舌與彼諸味，兩者皆為現在：『彼於現在，不縛於貪欲，而有識；識不縛於貪欲，故不喜彼；不喜彼故，不動搖於現在諸法。』 友！彼身與彼諸觸，兩者皆為現在：『彼於現在，不縛於貪欲，而有識；識不縛於貪欲，故不喜彼；不喜彼故，不動搖於現在諸法。』 The ear and sounds are both things that arise in the present … pe … The nose and scents are both things that arise in the present … pe … The tongue and tastes are both things that arise in the present … pe … The body and touches are both things that arise in the present … pe …
yo cāvuso, mano ye ca dhammā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṃhīrati – evaṃ kho, āvuso, paccuppannesu dhammesu na saṃhīrati. 友！彼意與彼諸法，兩者皆為現在：『彼於現在，不縛於貪欲，而有識；識不縛於貪欲，故不喜彼；不喜彼故，不動搖於現在諸法。』友！如是不動搖於現在諸法也。 The mind and ideas are both things that arise in the present. Based on them arises consciousness not bound to interest and greed in the present. There is no delight when the consciousness is not bound to interest and greed. To the not delighted there is no faltering in things arisen in the present. Friends, in this manner there is no faltering in things arisen in the present.
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第三節 ❦ 一夜賢者經偈之總結
（七） 285. “Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 友！由世尊所略示、總說，未解說詳細之義，從座起而入精舍，何者？ Friends, of this short exposition given by the Blessed One thus:
“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 『勿追於過去，勿願於未來； 一切過去者，彼已皆捨棄，未來者未至！ 而彼現在法，處處善觀察； 現觀五蘊法──不搖又不動，了知彼修習！ 唯應今日作──必須熱心作，誰知明日死？ 實謂無其事？不遇死大軍！ 熱心如是住，晝夜不懈怠； 此一夜賢者，謂靜寂默者。』 ‘Do not recollect the past, nor desire the future, … pe … This is the single auspicious attachment, the appeased sage tells.’
“Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. 友！如是，由世尊所略示、總說，未解說詳細之義，我如是詳細知解其義。 I know the detailed explanation thus.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti. 而願意者，諸尊者！應往世尊之處，以請問其義。如世尊之對汝等所說，如是，汝等應憶持之。」 If you wish approach the Blessed One and ask him about it. As he explains it, we will bear it in our minds.
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第三章 ✩ 世尊嘉許大迦旃延──結語 (Epilog)
Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; 這時，彼等比丘，歡喜、隨喜尊者大迦旃延之所說，從座起而詣彼世尊之處。 Those bhikkhus delighted with the words of venerable Mahākaccāna and appreciating them got up from their seats, approached the Blessed One,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. 詣已，敬禮世尊，坐於一面。 worshipped, sat on a side,
Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 於一面坐之諸比丘，如是白世尊言： 「世尊！由世尊所略示、總說，未解說詳細之義，從座起而入精舍，何者？ and said: ‘Venerable sir, that exposition, which the Blessed One stated in short and without giving the detailed explanation got up from the seat and went to the dwelling, such as:
“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 『勿追於過去，勿願於未來； 一切過去者，彼已皆捨棄，未來者未至！ 而彼現在法，處處善觀察； 現觀五蘊法──不搖又不動，了知彼修習！ 唯應今日作──必須熱心作，誰知明日死？ 實謂無其事？不遇死大軍！ 熱心如是住，晝夜不懈怠； 此一夜賢者，謂靜寂默者。』 ‘Do not recollect the past, nor desire the future, … pe … This is the single auspicious attachment, the appeased sage tells.’
Tesaṃ no, bhante, amhākaṃ, acirapakkantassa bhagavato, etadahosi – “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – 世尊！如是，我等於世尊去後不久，生如是思惟： 『友！如何是由世尊所略示、總說，未解說詳細之義，從座起而入精舍，何者？ Soon after the Blessed One had gone to his dwelling,
“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; 勿追於過去，勿願於未來；
Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. 一切過去者，彼已皆捨棄，未來者未至！
“Paccuppannañca yo dhammaṃ, tattha tattha vipassati; 而彼現在法，處處善觀察；
Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye. 現觀五蘊法──不搖又不動，了知彼修習！
“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve; 唯應今日作──必須熱心作，誰知明日死？
Na hi no saṅgaraṃ tena, mahāsenena maccunā. 實謂無其事？不遇死大軍！
“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ; 熱心如是住，晝夜不懈怠；
Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 此一夜賢者，謂靜寂默者。
“‘Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? 如是，由世尊所略示、總說，未解說詳細之義，誰得詳細解說其義耶？』 it occurred to us who could give us the detailed exposition of this short exposition?’
Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. 世尊！時，我等如是思念：『彼尊者大迦旃延是親教師，為諸有智識之同梵行者所稱讚、所敬重； It occurred to us venerable Mahākaccāna is praised by the Teacher as well as the wise co-associates of the holy life.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. 並且，尊者大迦旃延，堪得詳細解說，由世尊所略示、總說，未解說詳細之義，我等至彼尊者大迦旃延處。至已，對尊者大迦旃延，以問其義如何？』 It is possible for venerable Mahākaccāna to give the detailed exposition for this short exposition given by the Blessed One.
Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. 世尊！時，我等往尊者大迦旃延處。至已，以其義問於尊者大迦旃延。 We approached venerable Mahākaccāna and asked him to explain this to us.
Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. 世尊！我等由尊者大迦旃延，說如是相、如是句、如是文，解說是義。」 He explained it in this manner with these words and phrases.
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso, cevetassa attho. Evañca naṃ dhārethā”ti. ［世尊曰：］「諸比丘！大迦旃延是賢者也，大迦旃延是大慧者也。諸比丘！若汝等以其義問我，我亦如大迦旃延之解說，正應如是解說，此恰是其義也。汝等應如是憶持之。」
Bhikkhus, Mahākaccāna is wise, if you had asked it from me, I would have explained it in this same manner. This is its meaning, bear it as that.
Idamavoca bhagavā. 世尊如此說完。 The Blessed One said thus,
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. 彼等比丘，心滿意足、 歡喜信受世尊之所說。 and those bhikkhus delighted in the words of the Blessed One.
Mahākaccānabhaddekarattasuttaṃ niṭṭhitaṃ tatiyaṃ. 大迦旃延一夜賢者經 ～解說品‧第三經終 Venerable Mahakaccana’s Explation of the Single Auspicious Attachment: the Third.
～《中部經典‧解說品‧Mahākaccānabhaddekarattasutta 大迦旃延一夜賢者經》(MN 133, 279-285)
༺ ⎈ ༻
第134 經 ✩ 盧夷強耆一夜賢者經 Lomasakaṅgiyabhaddekarattasuttaṃ (MN 134, 286-288) A Single Auspicious Attachment To Venerable Lomasangiya
（一） 286. Evaṃ me sutaṃ – 如是我聞── I heard thus.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. 一時，世尊住舍衛城祇陀林給孤獨園。 At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi.
第一章 ✩ 與栴檀天子問答──前言 (Preface)
Tena kho pana samayena āyasmā lomasakaṅgiyo [lomasakakaṅgiyo (ṭīkā)] sakkesu viharati kapilavatthusmiṃ nigrodhārāme. 其時，盧夷強耆住釋迦族之迦毘羅衛城榕樹園。 At that time venerable Lomasangiya was dwelling in Nigrodha’s monasteryin Kapilavatthu in the Sakya country.
Atha kho candano devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ nigrodhārāmaṃ obhāsetvā yenāyasmā lomasakaṅgiyo tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. 時有容色殊勝之栴檀天子，夜將明時，明照全榕樹園，而至彼尊者盧夷強者之處。至已，立於一面。 Then the deity Chandana when the night was waning illuminated the whole Nigrodha monastery with a resplendent light, approached venerable Lomasangiya, stood on a side,
Ekamantaṃ ṭhito kho candano devaputto āyasmantaṃ lomasakaṅgiyaṃ etadavoca – “dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti? 立於一面之栴檀天子，如是言尊者盧夷強耆曰： 「比丘！汝憶持一夜賢者之總說與解說耶？」 and said’Bhikkhu, do you remember the short and detailed exposition of the single auspicious attachment?
“Na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti? ［尊者曰：］「友！我不憶持一夜賢者之總說與解說。 然者，汝憶持一夜賢者之總說與解說耶？」 ‘Friend, I do not remember the short and detailed exposition of the single auspicious attachment. Do you remember it?
“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā”ti? ［天子言：］「比丘！我亦不憶持一夜賢者之總說與解說。 比丘！然者，汝憶持一夜賢者之偈耶？」 ‘Bhikkhu, I too do not remember the short and detailed exposition of the single auspicious attachment. Bhikkhu, do you remember the verses of the single auspicious attachment?’
“Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthā. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā”ti? ［尊者曰：］「友！我不憶持一夜賢者之偈。 友！然者，汝憶持一夜賢者之偈耶？」 ‘Friend, I do not remember the verses of the single auspicious attachment. Do you remember them?’
“Dhāremi kho ahaṃ, bhikkhu, bhaddekarattiyo gāthā”ti. ［天子言：］「比丘！我憶持一夜賢者之偈。」 ‘Bhikkhu, I remember the verses of the single auspicious attachment.’
“Yathā kathaṃ pana tvaṃ, āvuso, dhāresi bhaddekarattiyo gāthā”ti? ［尊者曰：］「友！然者，汝如何憶持一夜賢者之偈耶？」 ‘Friend, how is it that you remember the verses of the ssingle auspicious attachment?’
“Ekamidaṃ, bhikkhu, samayaṃ bhagavā devesu tāvatiṃsesu viharati pāricchattakamūle paṇḍukambalasilāyaṃ. Tatra bhagavā devānaṃ tāvatiṃsānaṃ bhaddekarattassa uddesañca vibhaṅgañca abhāsi – ［天子言：］「比丘！一時，世尊坐於三十三天，晝度樹下之帝釋寶座──橙毯磐石。 於其處，世尊為三十三天之諸天神，說示一夜賢者之總說與解說： ‘Bhikkhu, once the Blessed One abode under the Paricchattaka shade with the gods of the thirty and there the short and detailed explanation of the single auspicious attachment was preached to the gods of the thirty-three.
“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; 『勿追於過去，勿願於未來； ‘Do not recollect the past, nor desire the future,
Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. 一切過去者，彼已皆捨棄，未來者未至！ The past is over, the future has not come.
“Paccuppannañca yo dhammaṃ, tattha tattha vipassati; 而彼現在法，處處善觀察； These things of the present, see them with insight as they arise.
Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye. 現觀五蘊法──不搖又不動，了知彼修習！ Not faltering and not moved, think about them.
“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve; 唯應今日作──必須熱心作，誰知明日死？ Today itself the dispelling should be done, Tomorrow death might come.
Na hi no saṅgaraṃ tena, mahāsenena maccunā. 實謂無其事？不遇死大軍！ We will not have any associations with Death and his great army.
“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ; 熱心如是住，晝夜不懈怠； You should abide dispelling thus, day and night zealously,
Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 此一夜賢者，謂靜寂默者。』 This is the single auspicious attachment, the appeased sage tells.
“Evaṃ kho ahaṃ, bhikkhu, dhāremi bhaddekarattiyo gāthā. 比丘！如是，我憶持一夜賢者之偈。 ‘Bhikkhu, in this manner I remember the verses of the single auspicious attachment.
Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; 比丘！汝應學習一夜賢者之總說與解說。 Bhikkhu, learn,
pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; 比丘！汝應精通一夜賢者之總說與解說。 practise,
dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. 比丘！汝應憶持一夜賢者之總說與解說。 and remember the short and detailed exposition of the single auspicious attachment,
Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti. Idamavoca candano devaputto. Idaṃ vatvā tatthevantaradhāyi. 比丘！一夜賢者之總說與解說，是伴隨梵行最初之利益者也！」此是栴檀天子所言。如是言已，忽然消失於其處。 it tells the fundamentalsof the holy life. saying this, the deity vanished from there.
（二） 287. Atha kho āyasmā lomasakaṅgiyo tassā rattiyā accayena senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. 時，尊者盧夷強耆，其夜將明時，收坐臥具，執衣缽，出遊行彼舍衛城。 次第遊行，至彼舍衛城祇陀林給孤獨園之世尊處。至已，敬禮世尊，坐於一面。 ‘Venerable Lomasangiya at the end of that night, arranged his dwelling and taking bowl and robes, left on a tour to reach Savatthi. Coming in stages he reached the monastery offered by Anathapindika in Jeta’s grove in Savatthi, approached the Blessed One worshipped and sat on a side.
Ekamantaṃ nisinno kho āyasmā lomasakaṅgiyo bhagavantaṃ etadavoca – 坐於一面之尊者盧夷強耆如是白世尊言： Venerable Lomasangiya said.
“Ekamidāhaṃ, bhante, samayaṃ sakkesu viharāmi kapilavatthusmiṃ nigrodhārāme. 「大德！一時，我住釋迦族之迦毘羅衛城榕樹園。 ‘Venerable sir, once I was dwelling in Nigrodha’s monastery in Kapilavatthu in the Sakya country.
Atha kho, bhante, aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ nigrodhārāmaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. 大德！時，有容色殊勝一天子，夜將明時，明照全榕樹園而來。至已，立於一面。 Then a certain deity, when the night was waning illuminated the whole Nigrodha monastery with a resplendent light, approached me, stood on a side,
Ekamantaṃ ṭhito kho, bhante, so devaputto maṃ etadavoca – ‘dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’ti? 大德！立於一面之彼天子，如是言我曰： 『比丘！汝憶持一夜賢者之總說與解說耶？』 and said ‘Bhikkhu, do you remember the short and detailed exposition of the single auspicious attachment?
Evaṃ vutte ahaṃ, bhante, taṃ devaputtaṃ etadavocaṃ – ‘na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti? 大德！我如是言於彼天子曰： 『友！我不憶持一夜賢者之總說與解說。 然者，汝憶持一夜賢者之總說與解說耶？』
I said friend, I do not remember the short and detailed exposition of the single auspicious attachment. Do you remember it?
‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā’ti? ［彼天子言：］『比丘！我亦不憶持一夜賢者之總說與解說。 比丘！然者，汝憶持一夜賢者之偈耶？』 Then that deity said, bhikkhu, I too do not remember the short and detailed exposition of the single auspicious attachment. Bhikkhu, do you remember the verses of the single auspicious attachment?
‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthā. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā’ti? ［我如是言：］『友！我不憶持一夜賢者之偈。 友！然者，汝憶持一夜賢者之偈耶？』
Then I said friend, I do not remember the verses of the single auspicious attachment. Do you remember them?
‘Dhāremi kho ahaṃ, bhikkhu, bhaddekarattiyo gāthā’ti. ［彼天子言：］『比丘！我憶持一夜賢者之偈。』 Then he said bhikkhu, I remember the verses of the single auspicious attachment.
‘Yathā kathaṃ pana tvaṃ, āvuso, dhāresi bhaddekarattiyo gāthā’ti? ［我如是言：］『友！然者，汝如何憶持一夜賢者之偈耶？』 Then I asked, friend, how is it that you remember the verses of the single auspicious attachment?
Ekamidaṃ, bhikkhu, samayaṃ bhagavā devesu tāvatiṃsesu viharati pāricchattakamūle paṇḍukambalasilāyaṃ. Tatra kho bhagavā devānaṃ tāvatiṃsānaṃ bhaddekarattassa uddesañca vibhaṅgañca abhāsi – ［彼天子言：］『比丘！一時，世尊坐於三十三天，晝度樹下之帝釋寶座──橙毯磐石。 於其處，世尊為三十三天之諸天神，說示一夜賢者之總說與解說： Venerable sir he said, bhikkhu, once the Blessed One abode under the Paricchattaka shade with the gods of the thirty and there the short and detailed explanation ofthe single auspicious attachment was preached to the gods of the thirty-three.
“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 勿追於過去，勿願於未來； 一切過去者，彼已皆捨棄，未來者未至！ 而彼現在法，處處善觀察； 現觀五蘊法──不搖又不動，了知彼修習！ 唯應今日作──必須熱心作，誰知明日死？ 實謂無其事？不遇死大軍！ 熱心如是住，晝夜不懈怠； 此一夜賢者，謂靜寂默者。 ‘Do not recollect the past, nor desire the future, The past is over, the future has not come. These things of the present, see them with insight as they arise Not faltering and not moved, think about them. Today itself the dispelling should be done Tomorrow death might come We will not have any associations with Death and his great army You should abide dispelling thus, day and night zealously, This is the single auspicious attachment, the appeased sage tells.
“Evaṃ kho ahaṃ, bhikkhu, dhāremi bhaddekarattiyo gāthā. 比丘！如是，我憶持一夜賢者之偈。 ‘Bhikkhu, in this manner I remember the verses of the single auspicious attachment.
Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; 比丘！汝應學習一夜賢者之總說與解說。 Bhikkhu, learn,
pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; 比丘！汝應精通一夜賢者之總說與解說。 Practise,
dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. 比丘！汝應憶持一夜賢者之總說與解說。 and remember the short and detailed exposition of the single auspicious attachment,
Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti. Idamavoca, bhante, so devaputto; idaṃ vatvā tatthevantaradhāyi. 比丘！一夜賢者之總說與解說，是伴隨梵行最初之利益者也！』 大德！此是彼天子所言。 如是言已，忽然消失於其處。 it tells the fundamentals of the holy life. saying this, the deity vanished from there.
Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti. 善哉！大德世尊！請為我說一夜賢者之總說與解說。」 Good! If the Blessed One teaches me the short and detailed exposition of the single auspicious attachment.’
（三） 288. “Jānāsi pana tvaṃ, bhikkhu, taṃ devaputtan”ti? ［世尊曰：］「然者，比丘！汝知彼天子耶？」 ‘Bhikkhu, do you know that deity?
“Na kho ahaṃ, bhante, jānāmi taṃ devaputtan”ti. ［比丘言：］「大德！我不知彼天子。」 ‘Venerable sir, I do not know him.’
“Candano nāma so, bhikkhu, devaputto. ［世尊曰：］「比丘！彼名為栴檀天子也！
Candano, bhikkhu, devaputto aṭṭhiṃ katvā [aṭṭhikatvā (sī. syā. kaṃ. pī.)] manasikatvā sabbacetasā [sabbaṃ cetaso (sī. syā. kaṃ. pī.), sabbaṃ cetasā (ka.)] samannāharitvā ohitasoto dhammaṃ suṇāti. 比丘！栴檀天子，傾耳而聞法： 『義解、作意、全神貫注！』 ‘Bhikkhu, his name is Chandana, he listens to the Teaching reflectively and attentively to take the essential.
Tena hi, bhikkhu, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. 是故，比丘！汝亦諦聽，善作意之，我當說之！」 Attend carefully, I will teach you now.
“Evaṃ, bhante”ti kho āyasmā lomasakaṅgiyo bhagavato paccassosi. 尊者盧夷強耆答世尊言： 「如是，大德！」
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第二章 ✩ 世尊為尊者盧夷強耆解答
第一節 ❦ 一夜賢者經偈之總說
Bhagavā etadavoca – 世尊如是曰：
“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; 「『勿追於過去，勿願於未來； ‘Do not recollect the past, nor desire the future,
Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. 一切過去者，彼已皆捨棄，未來者未至！ The past is over, the future has not come.
“Paccuppannañca yo dhammaṃ, tattha tattha vipassati; 而彼現在法，處處善觀察； These things of the present, see them with insight as they arise,
Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye. 現觀五蘊法──不搖又不動，了知彼修習！ Not faltering and not moved, think about them.
“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve; 唯應今日作──必須熱心作，誰知明日死？ Today itself the dispelling should be done, Tomorrow death might come.
Na hi no saṅgaraṃ tena, mahāsenena maccunā; 實謂無其事？不遇死大軍！ We will not have any associations with Death and his great army.
“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ; 熱心如是住，晝夜不懈怠； You should abide dispelling thus, day and night zealously,
Taṃ ve bhaddekarattoti, santo ācikkhate muni”. 此一夜賢者，謂靜寂默者。』 This is the single auspicious attachment, the appeased sage tells.
第二節 ❦ 一夜賢者經偈之解說（從五蘊觀）
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追憶、喜悅於──過去五蘊諸法
“Kathañca, bhikkhu, atītaṃ anvāgameti…pe… evaṃ kho, bhikkhu, atītaṃ anvāgameti. 然者，比丘！如何，為『追於過去』？ 『於過去時，有如是色。』於此，隨起喜悅。 『於過去時，有如是受。』於此，隨起喜悅。 『於過去時，有如是想。』於此，隨起喜悅。 『於過去時，有如是行。』於此，隨起喜悅。 『於過去時，有如是識。』於此，隨起喜悅。 比丘！如是，為『追於過去』。 ‘Bhikkhu, how do you recollect the past? You think interestedly, I was of such matter in the past. I was of such feelings in the past. I was of such perceptions in the past. I was of such determinations in the past. I was of such consciousness in the past. Bhikkhu, thus you recollect the past.
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勿追憶、勿喜悅於──過去五蘊諸法
Kathañca, bhikkhu, atītaṃ nānvāgameti…pe… evaṃ kho, bhikkhu, atītaṃ nānvāgameti. 比丘！然者，如何，為『勿追於過去』？ 『於過去時，有如是色。』於此，不起喜悅。 『於過去時，有如是受。』於此，不起喜悅。 『於過去時，有如是想。』於此，不起喜悅。 『於過去時，有如是行。』於此，不起喜悅。 『於過去時，有如是識。』於此，不起喜悅。 比丘！如是，為『勿追於過去』。 ‘Bhikkhu, how do you not recollect the past? You do not think interestedly, I was of such matter in the past. I was of such feelings in the past. I was of such perceptions in the past. I was of such determinations in the past. I was of such consciousness in the past. Bhikkhu, thus you do not recollect the past.
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盼願、喜悅於──未來五蘊諸法
Kathañca, bhikkhu, anāgataṃ paṭikaṅkhati…pe… evaṃ kho, bhikkhu, anāgataṃ paṭikaṅkhati. 比丘！然者，如何，為『願於未來』？ 『於未來時，應有如是色。』於此，隨起喜悅。 『於未來時，應有如是受。』於此，隨起喜悅。 『於未來時，應有如是想。』於此，隨起喜悅。 『於未來時，應有如是行。』於此，隨起喜悅。 『於未來時，應有如是識。』於此，隨起喜悅。 比丘！如是，為『願於未來』。
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勿盼願、勿喜悅於──未來五蘊諸法
Kathañca, bhikkhu, anāgataṃ nappaṭikaṅkhati…pe… evaṃ kho, bhikkhu, anāgataṃ nappaṭikaṅkhati. 比丘！然者，如何，為『勿願於未來』？ 『於未來時，應有如是色。』於此，不起喜悅。 『於未來時，應有如是受。』於此，不起喜悅。 『於未來時，應有如是想。』於此，不起喜悅。 『於未來時，應有如是行。』於此，不起喜悅。 『於未來時，應有如是識。』於此，不起喜悅。 比丘！如是，為『勿願於未來』。 ‘Bhikkhu, how do you not desire the future? You do not desire interestedly, I should be of such matter in the future. I should be of such feelings in the future. I should be of such perceptions in the future. I should be of such determinations in the future. I should be of such consciousness in the future. Bhikkhu, thus you do not desire the future.
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動搖、不善觀察於──現在五蘊諸法
Kathañca, bhikkhu, paccuppannesu dhammesu saṃhīrati…pe… evaṃ kho, bhikkhu, paccuppannesu dhammesu saṃhīrati. 比丘！然者，如何，為『動搖於現在之諸法』？ 比丘！在此，無聞凡夫，不見諸聖者，不熟達聖法，不通曉聖法； 不見諸善人，不熟達諸善人法，不通曉諸善人法。 見色是我、或我有色、或我中有色、或色中有我。 見受是我、或我有受、或我中有受、或受中有我。 見想是我、或我有想、或我中有想、或想中有我。 見行是我、或我有行、或我中有行、或行中有我。 見識是我、或我有識、或我中有識、或識中有我。 比丘！如是，為『動搖於現在之諸法』。 ‘Bhikkhu, how do you falter with things of the present? Bhikkhu, the not learned ordinary man, who has not seen noble ones and Great Beings, not clever in their Teaching, and not trained in their Teaching reflects, matter in self, or a material self, or in self matter, or in matter self. Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self. Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self. Reflects determinations in self, or a determining self, or in self determinations or in determinations self. Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciousness self. Bhikkhu, thus you falter with things of the present.
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不動搖、善觀察於──現在五蘊諸法
Kathañca, bhikkhu, paccuppannesu dhammesu na saṃhīrati…pe… evaṃ kho, bhikkhu, paccuppannesu dhammesu na saṃhīrati. 比丘！然者，如何，為『不動搖於現在之諸法』？ 比丘！在此，有聞聖弟子，見諸聖者，熟達聖法，通曉聖法； 以見善人，熟達善人法，通曉善人法。 不見色是我、或我有色、或我中有色、或色中有我。 不見受是我、或我有受、或我中有受、或受中有我。 不見想是我、或我有想、或我中有想、或想中有我。 不見行是我、或我有行、或我中有行、或行中有我。 不見識是我、或我有識、或我中有識、或識中有我。 比丘！如是，為『不動搖於現在之諸法』。 ‘Bhikkhu, how do you not falter with things of the present? Bhikkhu, the learned noble disciple, who has seen noble ones and Great Beings, clever in their Teaching, and trained in their Teaching does not reflect, matter in self, or a material self, or in self matter, or in matter self. Does not reflect feelings in self, or a feeling self, or in self feelings, or in feelings self. Does not reflect perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self. Does not reflect determinations in self, or a determining self, or in self determinations or in determinations self. Does not reflect consciousness in self, or a conscious self, or in self consciousness, or in consciousness self. Bhikkhu, thus you do not falter with things of the present.
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第三節 ❦ 一夜賢者經偈之總結
“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; 『勿追於過去，勿願於未來； ‘Do not recollect the past, nor desire the future,
Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. 一切過去者，彼已皆捨棄，未來者未至！ The past is over, the future has not come.
“Paccuppannañca yo dhammaṃ, tattha tattha vipassati; 而彼現在法，處處善觀察； These things of the present, see them with insight as they arise.
Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye. 現觀五蘊法──不搖又不動，了知彼修習！ Not faltering and not moved, think about them.
“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve; 唯應今日作──必須熱心作，誰知明日死？ Today itself the dispelling should be done, Tomorrow death might come.
Na hi no saṅgaraṃ tena, mahāsenena maccunā. 實謂無其事？不遇死大軍！ We will not have any associations with Death and his great army.
“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ; 熱心如是住，晝夜不懈怠； You should abide dispelling thus, day and night zealously,
Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. 此一夜賢者，謂靜寂默者。』」 This is the single auspicious attachment, the appeased sage tells.
Idamavoca bhagavā. 世尊如此說完。 The Blessed One said thus,
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第三章 ✩ 結語 (Epilog)
Attamano āyasmā lomasakaṅgiyo bhagavato bhāsitaṃ abhinandīti. 尊者盧夷強耆，心滿意足、 歡喜信受世尊之所說。 and venerable Lomasangiya delighted in the words of the Blessed One.
Lomasakaṅgiyabhaddekarattasuttaṃ niṭṭhitaṃ catutthaṃ. 盧夷強耆一夜賢者經 ～解說品‧第四經終 A Single Auspicious Attachment To Venerable Lomasangiya: the Fourth.
～《中部經典‧解說品‧Lomasakaṅgiyabhaddekarattasutta 盧夷強耆一夜賢者經》(MN 134, 286-288)
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南無佛！南無法！南無僧！南無戒！ Namo Buddha! Namo Dhamma! Namo Sangha! Namo Sikkhapada!
迴向法界── Love and blessings…
願以此功德，迴向雙親眷； Willing to take the merit, bless to parents and family;
普及於一切，苦海常作舟。 Dedicated to all beings, dukkha-sea often for the boat.
善哉！善哉！善哉！ Good! Good! Good!
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聖典凡例 Text’s Introduction
一、 編輯宗旨
✩ 自洲、法洲 ─➢ 自燈明，法燈明！ ～《長部經典‧Mahāparinibbānasutta 大般涅槃經》(DN 16, 165) “Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
「阿難！於現在，或我滅後，若有人『以自燈明，隨時自歸依，不歸依他人；以法燈明，隨時法歸依，不歸依他人』者──阿難！彼等，於我比丘眾中，將在最高境地，必定樂於修學。」
何為「法燈明、法歸依」？
原始的佛陀教法──「法與律」，應以「四聖諦」為依歸： ⑴ Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. 「阿難！依我為汝等，所說之『法與律』，於我滅後，當為，汝等之大師。」 ～《大般涅槃經》(DN 16, 216)
⑵ 「苦諦實苦，不可令樂；集真是因，更無異因；苦若滅者，即是因滅，因滅故果滅；滅苦之道，實是真道，更無餘道。」 ～《佛遺教經》
⑶ 有關部派思想，與「四聖諦」不相應，不予收錄者，如下： 「 ⓵ Abhidhamma 論藏、⓶ Therāpadānapāḷi 長老譬喻、⓷ Therīapadānapāḷi 長老尼譬喻、⓸ Buddhavaṃsapāḷi 佛種姓、⓹ Cariyāpiṭakapāḷi 行藏、⓺ Jātakapāḷi 本生經。」
二、 原典說明
⑴ 《巴利文原典》主要採用內觀研究所（Vipassana Research Institute，VRI）根據緬甸仰光第六次集結版。 以下縮寫，用於代表《巴利文原典》的不同版本： sī. = Sri Lankan 斯里蘭卡 syā. = Thai 泰國 pī. = Pali Text Society 巴利聖典協會（PTS） ka. = Cambodian 柬埔寨
在下面的例子中，斯里蘭卡，泰國和PTS版本都是 “vāssa”，而不是 “vā assa” ── ‘Atthi me attā’ti vā assa [vāssa (sī. syā. pī.)] saccato thetato diṭṭhi uppajjati; 或者，他生起常見、當作真理：「有一個真我！」
⑵ 【巴利聖典】略縮寫 ➾ ❶ DA 法藏、DN 長部、MN 中部、SN 相應部、AN 增支部、KN 小部、Khp 小誦經、Dhp 法句經、Ud 自說經、Iti 如是語、Snp 經集、Viv 天宮事、Pev 餓鬼事、Thag 長老偈、Thig 長老尼偈、Mnd 大義釋、Cnd 小義釋、Ps 無礙解道、Ne 導論、Pe 三藏知津、Miln 彌蘭王問經、❷ VA 律藏、BV 比丘類、NV 比丘尼類、MV 律藏大品、CV 律藏小品、PV 律藏附隨、DV 戒本與目錄。
三、 書籤提要
以下範例，為書籤提要，取代註解、說明── ☆ kāya-anu-passī 詳細（anu）觀看（passī 發現）身（kāya） ➾ kāye kāyānupassī 在身體中，詳細觀看、發現身體。
四、 助印須知
本次結集，保留《巴利文原典》，並除去一切註解、說明，原因有四：
⑴ 一篇完善的翻譯，應是：「所見，即所得！」。不應，再增加註解、說明……，以致干擾《巴利文原典》的對讀！
⑵ 即使，再完善的翻譯文字，其內涵、其價值……，皆無法與《巴利文原典》，相提並論！ 更何況，翻譯錯誤、不精確等……時常發生！ 有鑑於疏漏情況，在所難免，保留《巴利文原典》，這意味著──保留日後修正、校對的可能性！
⑶ 佛陀是最好的心靈良醫： 「我如良醫，知病說藥，服與不服，非醫咎也。又如善導，導人善道，聞之不行，非導過也！」 ～《佛遺教經》
不論，這藥方是──巴利文、英文、還是中文？若真想，了脫生死、苦海得渡……，皆當勉勵學之！
⑷ 因為，佛法出現於世，實是稀有、難得呀！不是嗎……？ 所以，真學佛人，應該培養：「以翻譯，為輔助工具，多多閱讀《巴利文原典》的好習慣。」才是明智之舉！
菩提僧團 心 法師 謹誌於高雄【翠峰精舍】 佛曆 2557（西曆 2014）年4 月20 日
免費流通，歡迎助印！ Free circulation, welcomed posted!
★ 敬請保持：經典內容與參考說明之完整，很感謝您！ ★ Please hold: the complete of scripture content and reference description, thank you very much!
（請注意裝訂邊，雙數頁在左側。） Please note that the binding edge, double the number of pages on the left.
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