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title: 25 -TheMonk (Dh.360-382) 二十五、比丘品
description: "〈360 361〉 360善哉制于眼，善哉制于耳，善哉制于鼻，善哉制于舌， 361善哉制于身，善哉制于語，善哉制于意，善哉制一切，制一切比庫，解脫一切苦。 2"
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25 -TheMonk (Dh.360-382)

360. Good is restraint over the eye; good is restraint over the ear; goodis restraint over the nose; goodis restraint over thetongue. 361. Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed fromall suffering.

〈二十五、比丘品〉

〈360~ 361〉 360善哉制于眼，善哉制于耳，善哉制于鼻，善哉制于舌， 361善哉制于身，善哉制于語，善哉制于意，善哉制一切，制一切比庫，解脫一切苦。 2

362. He who has control over his hands, feet and tongue, who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented --him do people call amonk. 遇見那獨覺佛，當他發現獨覺佛的缽裝得滿滿時，便開始埋怨妻子。這 富翁也為了謀奪兄弟的財產殺害姪兒。由于他前世曾經布施給獨覺佛， 所以今世仍然是一位富翁，但是他布施後又覺得後悔，所以他今世刻薄 自己。他謀財害人，使他七世都在地獄里受苦。現在雖然轉世為人，可是他不累積善業，再墮入惡趣。 (cf.DhpA.v.355.，S.3.20.Aputtaka無子者

(2)﹐《別譯雜阿含 60經》 《增壹阿含 23.4經》 ,《佛說菩薩本行經》,T3.109.3) 1安苦拉天神(Ankura)問差別。佛陀說，布施時要懂得識別；只有把 種子種在良田地里讓它開花結果，才能獲得更大的福報。 布施(﹐) 2五位比丘各自調伏五根的一根，他們自自己調伏的那一根最難修。佛陀 說，每一根同樣都難修。

363. That monk who has control over the tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit--whatever thathe says is pleasing. 364. The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma and bears the Dhamma well in mind --he does not fall away from the sublime Dhamma. 365. One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does notattain tomeditative absorption. 366. A monk who does not despise what he has been received, even though it be little, who is pure in livelihood and unremitting in effort, him even thegods praise. unremitting︰不間斷的。

362調御手足及言語，調御最高之頭首，心喜于禪住于定，獨 居知足名比庫。 1

1有一位比丘善于投擲石頭，能準確命中。有一天，他投擲一只大雁鳥， 該雁墮落後喪命。同伴目睹後，向佛陀報告。佛陀因此說了此偈。

363比庫調于語，善巧而寂靜，顯示法與義，所說甚和婉。 1

364住法之樂園，喜法與隨法，思惟憶念法，比庫不復退。 2

〈365~ 366〉

365莫輕自所得；莫羨他所得。比庫羨他得，不證三摩地。

366比庫所得雖少，而不輕嫌所得，生活清淨不怠， 實為諸天稱讚。3

367. He who has no attachment whatsoever for themind and body, who does not grieve for what he has not --he is truly called a monk.

1提婆達多的黨羽之一瞿迦梨迦 (Kokalika)因謗舍利弗與目犍連，墮紅蓮地 獄。S.6.10.說瞿迦利迦向世尊說：「舍利弗、目犍連是惡欲 (papiccha邪 淫)者，是受惡欲所支配者。」因此，離去後不久，全身生瘡而死，墮紅 蓮地獄。 (cf. Sn.3-10.，A.10.89.，《別譯雜阿含 106經》，《一卷 .雜阿 含 5經》，《大正 No.203.《雜寶藏經》第 28則「仇伽離謗舍利弗等緣」)

2佛陀宣告︰「四個月後即將般涅槃。」許多凡夫比丘生悚懼心，來親近 佛陀，一夥人來討論「我們該怎么辦？」有位達摩拉瑪比丘 (Dhammaramo)依然保持正常的作息，不來佛陀的身邊。其他比丘誤解 他的心意，便向佛陀報告。達摩拉瑪比丘于是恭敬地向佛陀解釋，他對 佛陀最崇敬的就是在佛陀般涅槃之前，證得阿拉漢果。佛陀讚歎他：「做 得好！尊敬我的比丘，應該像你一樣。只有真正法隨法行 (dhammanudhammampatipajjantayeva)的人才是真正尊敬我的人。」 (與 166偈的故事同 )。

3佛陀一位弟子跟提婆達多的一位弟子友好，這位比丘在提婆達多謀害佛 陀不成之後，還去提婆達多的精舍住幾天。有人向佛陀報告這位比丘的 行徑。這位比丘辯稱他沒有接受提婆達多的教義。佛陀告誡他，即使這 樣，別人也會誤會是他的同黨。

368. The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss ofthe cessation ofall conditioned things. 369. Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred,you shall reach Nibbana. 370. Cut off the five1, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood. 371. Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red hot iron ball, lest you cry when burning, 「O this is painful!」 367若于名與色，不著我.我所，非有故無憂，彼實稱比庫。 2

1 The five to be cut off are the five 「lower fetters」(五下分結 ): self-illusion, doubt, belief in rites and rituals, lust and ill-will. The five to be abandoned arethefive 「higher fetters」: cravingfor the divinerealmswith form, craving for the formless realms, conceit, restlessness and ignorance. Stream-enterers and Once-returners cut off the first three fetters, Non-returners the next two and Arahats the last five. The five to be cultivated are the five spiritual faculties: faith, energy, mindfulness, concentration and wisdom. The five bonds are: greed,hatred, delusion, false views andconceit.

2一位「五上施者」婆羅門 (Pabcaggadayaka)很不好意思供養佛陀已吃過一 部分的米飯，佛陀說︰剩飯無所謂。五上施者問佛陀如何定義「比丘」。 佛陀以偈頌回答。

〈368~ 376〉

368住于慈悲1比庫，喜悅佛陀教法，到達寂靜安樂， 諸行解脫境界。

369比庫汲此舟水2，水去則舟輕快。斷除貪欲瞋恚， 則得證于涅槃。

370五斷及五棄，而五種勤修，越五著3比庫──名渡瀑流者。

371修定莫放逸，心莫惑于欲！莫待吞鐵丸，燒然乃苦號！

372.There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close toNibbana.

1住于慈悲︰mettavihari慈住。DhpA.︰慈業處的作業，住于慈，生産第 三禪、第四禪 (tikacatukkajjhane，按︰阿毘達摩的分類方式為五禪 )。

2舟：喻身體。水：喻念頭。

3「五斷」，即五下分結：身見 (sakkayaditthi)、疑 (vicikkiccha)、戒禁取見 (silabbataparamasa(非正因以為因，非正道以為道的見解 )、欲欲 (kamaraga 五官的欲望 )、瞋恚 (byapada)。「五棄」，即五上分結：色界貪欲 (ruparaga)、 無色界貪欲 (aruparaga)、慢 (mana)、掉舉 (uddhacca)、無明 (avijja)。「五 種勤修」，即五根：信、精進、念、定與慧。。「五著」，即五種執著： 貪、瞋、癡、慢、邪見。

373. The monk who has retired to a solitary abode and calmed the mind, who comprehends the Dhamma with insight, in him therearises a delight thattranscends all human delights. 374. Whenever he sees with insight the rise and fall of the aggregates 1, he is full of joy and happiness. To the discerning one this reflects the Deathless. 375. Control of the senses, contentment, restraint according to the code of monastic discipline --these form the basis of the holy life here for thewise monk. 376. Let him associate with friends who are noble, energetic and pure in life, let him be cordial and refined in conduct. Thus, full ofjoy, he will make an end ofsuffering. 372無慧者無定，無定者無慧。兼具定與慧，彼實近涅槃。 373比庫入屏處2，彼之心寂靜，審觀于正法，得受超人樂。 374若人常正念：諸蘊之生滅，獲得喜與樂，知彼得不死。

1 Aggregates (of existence) (khandha): the five groups of factors into which the Buddha analyzes the living being--material form, feeling, perception, mental formations, and consciousness.(佛陀分析有情為︰五蘊︰色、受、 想、行、識。 )

2 屏處：subbagara，空閒處或靜處。

138

375若智慧比庫，于世先作是：攝根及知足，護持別解脫。 376態度須誠懇，行為須端正；是故彼多樂，得滅盡諸苦。1

377. Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred! 378. The monk who is calm in body, calm in speech, calm in 大迦旃延尊者 (Mahakaccana)在阿槃提國 (Avantijanapade)的拘盧城 (Kuraraghara)附近弘法時，有一位輸屢那優婆塞 (SonoKotikanno)跟他出 家。輸屢那比丘出家三年後，要到竹林精舍，經過家鄉，她母親以他的 名義籌備大布施會，請他在布施會中做開示。說法當中，有一群小偷闖 入她母親的家，女僕三度來通知她的母親，但是她母親不再乎錢財被拿 走，她要聽法。她母親說的話被坐在附近的首領聽到，首領以為拿走這 位有智慧，且高貴的女士的錢一定會被懲罰。當輸屢那比丘說法完畢已 經是破曉，小偷首領率領手下向她的母親認錯，請求原諒。這群小偷明 白他們的惡行之後，就出家為比丘。

thought, well composed and who has spewn out worldliness -he, truly, is called serene.

379. By oneself one must censure oneself and scrutinize oneself. The self-guarded and mindful monk will always live in happiness. 380. One is his own protector, one is his own refuge. Therefore one should control oneself even as the trader controls a noble steed. 381. Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things. 382. That monk who while young devotes himself tothe Teaching of the Buddha illumines this world like the moon freed from clouds.

scrutinize︰v.詳細檢查。

377如跋悉迦花1，枯萎而凋謝，汝等諸比庫，棄貪瞋亦爾。

1跋悉迦花：vassika，茉莉花、夏雨花，據說此花之香勝過諸花香。

378身靜及語靜，心寂住三昧，舍俗樂比庫，是名寂靜者。 1

〈379~ 380〉 379汝當自警策，汝應自反省！自護與正念，比庫住安樂。 380自為自保護。自為自依怙。汝應自調御，如商調良馬。2

381比庫具歡喜心，誠信佛陀教法，到達寂靜安樂，諸行解脫 境界。

382比庫雖年少，勤行佛陀教，彼輝耀此世，如月出云翳。 3

1沙塔卡亞長老 (Santakayatthera)的前世是獅子。獅子獵到食物後，會休息好幾天。沙塔卡亞比丘的舉止與獅子十分相似，坐著很少移動，如果移 動手腳的話，會伸懶腰 (kayavijambhita)。其他比丘認為他的舉止怪異， 就向佛陀報告，佛陀聽完他們的敘述後，說：「諸比丘！比丘的應該舉 止沈著，如沙塔卡亞比丘。」

2犁家長老 (Navgalakulatthera難迦拉苦拉 )是一位窮人。有一天，一位比丘看見他穿破衣服耕種，就問他是否願意出家。他答應了，他把犁和舊衣服掛在一棵樹上去出家。出家後，他對比丘的生活不滿，想還俗。每次生起這種念頭的時候，他就到那棵樹下去，並且譴責自己：「不知羞恥！ 你還想還俗，穿舊衣，領薪過生活啊！」這樣自責之後，他的不滿就消失了。其他比丘問他為什么經常到那棵樹下？他告訴他們：「我去親近 我的老師 (acariya)。」後來，他證得阿拉漢果，就不再去那棵樹下了。 其他比丘問他：「你現在怎么不再去找你的老師了呢？」他回答說：「我 以前去找老師，是因為有需要，但現在已經不需要了！」比丘們就向佛 陀查證，佛陀告訴他們：「難迦拉苦拉已經證得阿拉漢果了。」本則故 事跟 143-144偈的卑盧帝沙 (Pilotikatissa)的故事雷同。

3修摩拿沙馬內拉 (Sumanasamanera)是阿那律陀尊者的弟子。雖然非常年輕，但由于累世以來的善業，他已經是阿拉漢了，並且具有神通力。