大眾謬誤 Public Fallacy

一個人要證到禪那，是否一定會見到光呢？

不一定

例如據說四禪八定都具足的 Leigh Brasington，也沒有提到自己禪修時看到光、禪相

編輯認識一些師父，也沒有看到這些光、禪相，一樣能進到禪那

佛陀是這樣描述四種禪那的：

在此，比丘遠離感官欲樂、離諸不善法，有尋（心投向目標）、有伺（心依偎目標），生起遠離世俗的喜悅和安樂，進入初禪。

尋伺平息下來，內心平靜，心歸一，無尋、無伺，從定而生起喜樂，具足第二禪而住。

喜褪去，住於中捨，念（不忘失當下）、正知（頭腦清醒、有智慧），以身感受樂，即聖者所說：『中捨、具念、住於快樂』者，具足第三禪而住。

捨棄樂與苦，去除之前的憂喜，不苦不樂，中捨、具念、清淨，具足第四禪而住。 （AN2.13）

我們見到，佛陀說禪那時並沒有提到光。

任何人的心到達以上的境界，就已經達證禪那了。並不是難事。如果真的那麼難，佛陀就不會把這四種禪那納為八聖道的「正定」了。所以禪那是人人都做到的東西來的

但對於禪那，人人的體驗都不同，不用把某人的禪修境界當成是金科玉律，覺得一定是這樣；而應該以佛陀的教導作為基準。

至於有沒有光，是取決於過去的業力、波羅蜜的

是可遇不可求的

是什麼善業導致禪修時看到光亮的禪相呢？

供養燈火、光明的善業。

阿那律尊者就是過去不斷供養燈火，所以今生成為了佛陀天眼第一大弟子。（ANA1.192）

他的天眼非常厲害，能夠看到一千個圍輪世界 （AN3.131）

當心非常光亮，就能照亮到不同的世界、生命界，然後看到他們了--天眼通就是這樣生起了

帕奧派系有許多法師、尼師、在家人在禪修時會看到這些禪相。但編輯認識有些人修了許多年，卻什麼都看不見。

隆波帕默修禪定時是有禪定之光的。隆波說：【隆波小時候跟隆波李尊者學法，剛修行沒有幾天，心就集中、寧靜下來。一旦退出來會有光明，跟著光出去天界什麼的遊玩，看天神，看這、看那，但不去看鬼，不去看是因為怕鬼】

Ajahn Brahm 也有，也看到光亮的禪相。他自己所體驗到，並且教導我們的禪那不是一般人能做到的。首先，不是每個人也能看到禪相；第二，他進到的禪那是五根（眼睛、耳朵、鼻子、舌頭、身體）的感知完全消失的，只剩下覺知之心。這其實屬於無色界定了，不是色界禪那，因為身體不見了。要知道，那些色界梵天神是還有身體的。

就算是佛陀時代，也不是人人都做到這些「超越色界的寂靜無色解脫」的：有許多阿羅漢也不能，也沒有任何神通，他們只是根除了一切煩惱和精神上的痛苦而已（SN12.70）

但Ajahn Brahm 進到的那些禪定仍屬於初禪、二禪、三禪、四禪，因為符合了佛陀的定義

如果我們在禪修時看到這些禪相，要謹慎以待。首先應該增強心的‘念’ （不忘失當下）、清醒度、穩定性、定力、智慧，讓心不黏著、迷信任何現象，保持理智審慎的態度。

如果心不乾淨、被癡迷所佔據呢，是很容易會弄出精神病的。

Luang ta siri 說，有些人就是看到這些光，然後迷了進去看。一看就看上一整天，甚至幾天不睡覺，最後腦中一片空白，出現幻聽，弄出精神病來。有些人因此會跟自己說話,自笑自哭。

隆波帕默繼續說：【接下來感覺不對勁兒：呃，既然心能夠出去看到天神，也就一定可以看見鬼喔！自己怕鬼，因此修行時，隆波記住了這條路：心集中後，一旦退出來一點，出現光明。隆波不跟著光去到外面，保持念，增強自己的念，不讓禪定來主導。如果念沒跟上，由禪定在主導，那就太鬆，於是心會往外跑而感知外在。】

一般要讓心特別光亮呢，可以修火遍禪、光遍禪、白遍禪。這也是《清淨導論》中教導天眼通的傳統方法。

但我們可以看到隆波的例子，修習任何禪法，只要心夠光亮，一樣能生起天眼通。隆波帕默只是用觀呼吸的禪法，一樣能得到這些光明禪相。

但當然，對於解脫、滅除一切苦、證悟涅槃，這些並不是必須的。

**English**

Must a person who attains jhāna necessarily see light? 

Not necessarily.

For example, Leigh Brasington—said to have all four jhānas and the four formless attainments—does not mention seeing light or a nimitta in his own practice.

The editor also knows some teachers who never saw such lights or signs, yet still entered jhāna.

The Buddha described the four jhānas like this:

Here a monk, secluded from sensual pleasures and unwholesome states, with applied attention (Vitakka) and sustained attention (vicāra), experiences joy and happiness born of seclusion, and enters the first jhāna.

With the stilling of applied attention and sustained attention, the mind is inwardly settled and unified, without applied attention and sustained attention; joy and happiness born of indistractability arise, and he dwells in the second jhāna.

With the fading of joy he abides in equanimity, mindful and clearly knowing, feeling happiness with the body—that of which the noble ones say, “equanimous, mindful, dwelling in happiness”—and he dwells in the third jhāna.

With the abandoning of pleasure and pain, and with the earlier disappearance of joy and grief, he dwells in neither-pain-nor-pleasure, purity , mindfulness ,equanimity: the fourth jhāna. (AN 2.13)

We can see that the Buddha did not mention light when describing jhāna. 

Anyone whose mind reaches these described states has already attained jhāna. It is not impossibly hard. If it were, the Buddha would not have made these four jhānas “right samadhi (indistractability of mind)” in the Noble Eightfold Path. So jhāna is something ordinary people can do.

Experiences differ. Do not treat one person’s meditation experience as an unbreakable rule. Use the Buddha’s teaching as the standard.

Whether light appears depends on past kamma and pāramī. It is something we  may meet, not something we can force.

What good kamma leads to a bright meditation sign? 

The kamma of offering lamps and light. 

Venerable Anuruddha continually offered lamps in the past, and in this life became the disciple foremost in the divine eye. (AN 1.192) 

His divine eye was so powerful that he could see a thousand world-systems. (ANA 3.131)

When the mind is very bright, it can illuminate other worlds and realms of life, and then one sees them—this is how the divine eye arises.

In the Pa-Auk tradition, many monks, nuns, and laypeople see such signs. But the editor also knows people who have practiced for many years and see nothing.

Luangpor Pramote had the light of samadhi. He said: “As a child I learned the Dhamma from Luangpor Lee. After only a few days the mind gathered and became still. When I came out a little, there was light. I followed the light out to the heavens, looked at devas, looked here and there—but not at ghosts, because I was afraid of ghosts.”

Ajahn Brahm also has this, and sees a bright nimitta. The jhāna he experienced and teaches is not what most people reach. First, not everyone sees a nimitta. Second, in his jhāna the five senses (eye, ear, nose, tongue, body) completely disappear; only the knowing mind remains. That is actually in the territory of the formless attainments, not form-sphere jhāna, because the body is gone. Remember: the Brahmās of the form realm still have bodies.

Even in the Buddha’s time, not everyone attained “those peaceful formless liberations that go beyond form.” Many arahants could not, and had no psychic powers,They have only eradicated all defilements and mental suffering. (SN 12.70)

Yet the states Ajahn Brahm enters can still be called first, second, third, and fourth jhāna, because they fit the Buddha’s definitions.

If we see such signs in meditation, be careful. First strengthen mindfulness (not forgetting the present), clarity, stability, indistractability, and wisdom, so the mind does not cling to or become superstitious about any phenomenon. Stay reasonable and cautious. 

If the mind is unclean and occupied by delusion, it is easy to fall into mental illness. 

Luangta Siri said some people see this light and get lost looking at it. They look all day, even for days without sleep; the mind goes blank, they hear voices, and develop psychosis. Some talk to themselves, laugh and cry by themselves.

Luangpor Pramote continued: “Then I felt something was off: if the mind can go out and see devas, it can also see ghosts! I was afraid of ghosts, so I remembered this path: after the mind gathers, when I come out a little and light appears, I do not follow the light outside. I keep mindfulness and strengthen it, and do not let samadhi take the lead. If mindfulness does not keep up and samadhi leads, it is too loose, and the mind runs out to perceive the external.”

To make the mind especially bright, one can practice the fire kasiṇa, light kasiṇa, or white kasiṇa. This is also the traditional method for the divine eye in the Visuddhimagga. 

But Luangpor’s example shows that any method works if the mind is bright enough. He only used mindfulness of breathing and still obtained these lights and signs.

Of course, for liberation, the ending of all suffering, and the realization of Nibbāna, these things are not required.

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**ไทย**

คนที่บรรลุฌานจำเป็นต้องเห็นแสงหรือไม่ 

ไม่จำเป็น

เช่น Leigh Brasington ซึ่งว่ากันว่ามีฌานสี่และอรูปสมาบัติครบ ก็ไม่ได้กล่าวว่าตนเองเห็นแสงหรือนิมิตตอนปฏิบัติ

บรรณาธิการก็รู้จักอาจารย์บางท่านที่ไม่เคยเห็นแสงหรือนิมิตเช่นนั้น แต่ก็เข้าฌานได้

พระพุทธเจ้าทรงบรรยายฌานสี่ไว้ดังนี้

ภิกษุในธรรมวินัยนี้ สงัดจากกาม สงัดจากอกุศลธรรม มีวิตก (ความใส่ใจที่พุ่งไปที่อารมณ์) มีวิจาร (ความใส่ใจที่ประคองอยู่กับอารมณ์) มีปีติและสุขเกิดแต่วิเวก เข้าปฐมฌาน

เพราะวิตกวิจารสงบลง จิตมี uns ความสงบภายใน เป็นหนึ่ง ไม่มีวิตก ไม่มีวิจาร มีปีติและสุขเกิดจากความไม่ฟุ้งซ่าน อยู่ด้วยทุติยฌาน

เพราะปีติจางไป อยู่ด้วยอุเบกขา มีสติ มีสัมปชัญญะ เสวยสุขด้วยกาย ซึ่งอริยะทั้งหลายกล่าวว่า “มีอุเบกขา มีสติ อยู่เป็นสุข” แล้วอยู่ด้วยตติยฌาน

เพราะละสุขและทุกข์ได้ ทั้งโสมนัสโทมนัสที่มีมาก่อนก็ดับไป อยู่ด้วยไม่ทุกข์ไม่สุข มีความบริสุทธิ์ มีสติ มีอุเบกขา คือจตุตถฌาน (อง.ทุก. ๒.๑๓)

จะเห็นว่าเมื่อทรงบรรยายฌาน พระองค์ไม่ได้ตรัสถึงแสง 

ใจใครถึงภาวะที่ทรงบรรยายเหล่านี้ ก็ได้ฌานแล้ว ไม่ใช่เรื่องยากเกินไป หากยากจริง พระองค์คงไม่ทรงให้ฌานสี่เป็นสัมมาสมาธิ (ความไม่ฟุ้งซ่านของจิต) ในมรรคมีองค์แปด ฌานจึงเป็นสิ่งที่คนธรรมดาทำให้เกิดได้

ประสบการณ์ต่างกัน อย่าเอาประสบการณ์ภาวนาของใครคนหนึ่งมาเป็นกฎเหล็ก ควรถือคำสอนของพระพุทธเจ้าเป็นเกณฑ์

แสงจะปรากฏหรือไม่ ขึ้นกับกรรมเก่าและบารมี เป็นสิ่งที่เราอาจพบได้ แต่บังคับไม่ได้

กุศลกรรมใดทำให้เกิดนิมิตสว่างตอนภาวนา 

กรรมถวายประทีปและแสงสว่าง 

ท่านพระอนุรุทธะในอดีตถวายประทีปเรื่อยมา จึงได้เป็นเอตทัคคะด้านทิพยจักษุในชาตินี้ (อง.เอก. ๑.๑๙๒) 

ทิพยจักษุของท่านแรงจนเห็นได้ถึงพันจักรวาล (อง.ติก. ๓.๑๓๑)

เมื่อจิตสว่างมาก ก็ส่องไปถึงโลกอื่น ภพภูมิอื่น แล้วเห็นสรรพสัตว์—ทิพยจักษุเกิดอย่างนี้

ในสายพระป่าอ่อง พระ แม่ชี และฆราวาสจำนวนมากเห็นนิมิตเช่นนี้ แต่บรรณาธิการก็รู้จักคนที่ปฏิบัติมาหลายปีแล้วยังไม่เห็นอะไร

หลวงพ่อปราโมทย์มีแสงแห่งสมาธิ หลวงพ่อเล่าว่า “ตอนเด็กเรียนธรรมกับหลวงพ่อลี ไม่กี่วันจิตก็รวมสงบ พอถอนออกนิดหนึ่งมีแสง ตามแสงออกไปเที่ยวสวรรค์ ดูเทวดา ดูโน่นดูนี่ แต่ไม่ดูผี เพราะกลัวผี”

พระอาจารย์พรหมก็มี และเห็นนิมิตสว่าง ฌานที่ท่านประสบและสอน ไม่ใช่สิ่งที่คนส่วนใหญ่ถึงได้ ประการแรก ไม่ใช่ทุกคนจะเห็นนิมิต ประการที่สอง ในฌานของท่าน อินทรีย์ห้า (ตา หู จมูก ลิ้น กาย) ดับสนิท เหลือแต่จิตที่รู้ นี่เข้าเขตอรูปสมาบัติมากกว่าวรูปฌาน เพราะกายหายไป โปรดจำว่าพรหมในรูปภูมิยังมีกาย

แม้สมัยพุทธกาล ก็ไม่ใช่ทุกคนจะถึง “วิโมกข์อันสงบที่ล่วงรูปไปสู่อรูป” พระอรหันต์หลายรูปก็ทำไม่ได้ และไม่มีฤทธิ์ พวกท่านเพียงถอนกิเลสและความทุกข์ทางใจทั้งหมดเท่านั้น (สํ.นิ. ๑๒.๗๐)

แต่ภาวะที่พระอาจารย์พรหมเข้า ก็ยังเรียกได้ว่าปฐม ทุติย ตติย จตุตถฌาน เพราะตรงตามนิยามของพระพุทธเจ้า

ถ้าภาวนาแล้วเห็นนิมิตเหล่านี้ ต้องระวัง ก่อนอื่นให้เพิ่มสติ (ไม่หลงลืมปัจจุบัน) ความแจ่มชัด ความมั่นคง ความไม่ฟุ้งซ่าน และปัญญา ไม่ให้จิตติดหรืองมงายในปรากฏการณ์ใด ๆ รักษาความมีเหตุผลและความรอบคอบ 

ถ้าจิตไม่สะอาด ถูกโมหครอบงำ ป่วยทางจิตได้ง่าย 

หลวงตาสิริกล่าวว่า บางคนเห็นแสงนี้แล้วหลงดู ดูทั้งวัน แม้หลายวันไม่นอน จิตว่างเปล่า ได้ยินเสียง แล้วเกิดโรคจิต บางคนพูดคนเดียว หัวเราะร้องไห้คนเดียว

หลวงพ่อปราโมทย์กล่าวต่อว่า “ต่อมาเริ่มรู้สึกไม่ชอบมาพากล ถ้าจิตออกไปเห็นเทวดาได้ ก็เห็นผีได้เช่นกัน ตนเองกลัวผี จึงจำทางนี้ไว้ พอจิตรวม แล้วถอนออกนิดหนึ่งเกิดแสง จะไม่ตามแสงออกไปข้างนอก รักษาสติ เพิ่มสติ ไม่ให้สมาธินำ ถ้าสติไม่ทัน สมาธินำ จะหลวม ใจวิ่งออกไปรับรู้ภายนอก”

ถ้าอยากให้จิตสว่างเป็นพิเศษ อาจเจริญเตโชกสิณ อาโลกกสิณ หรือโอทาตกสิณ ซึ่งเป็นวิธีดั้งเดิมในวิสุทธิมรรคสำหรับการเจริญทิพยจักษุ 

แต่ตัวอย่างของหลวงพ่อแสดงว่าวิธีใดก็ได้ ถ้าจิตสว่างพอ ท่านใช้อานาปานสติอย่างเดียวก็ได้แสงและนิมิตเหล่านี้

แต่สำหรับการหลุดพ้น การดับทุกข์ทั้งปวง และการรู้แจ้งนิพพาน สิ่งเหล่านี้ไม่จำเป็น

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**Tiếng Việt**

Người chứng thiền na có nhất thiết phải thấy ánh sáng không? 

Không nhất thiết.

Ví dụ Leigh Brasington, được nói là đầy đủ bốn thiền và bốn vô sắc định, cũng không nhắc rằng bản thân thấy ánh sáng hay tướng khi thực hành.

Biên tập viên cũng biết một số vị thầy chưa từng thấy những ánh sáng hay tướng ấy, nhưng vẫn vào được thiền na.

Đức Phật mô tả bốn thiền như sau:

Ở đây, vị Tỳ-kheo ly dục lạc giác quan, ly các pháp bất thiện, có tầm (sự chú ý hướng vào đối tượng) và tứ (sự chú ý duy trì nơi đối tượng), thọ hỷ lạc do ly dục sanh, chứng nhập sơ thiền.

Khi tầm và tứ lắng dịu, tâm nội tại an định và nhất như, không tầm không tứ; hỷ lạc do sự không tán loạn sanh khởi, vị ấy an trú nhị thiền.

Khi hỷ phai, vị ấy trú xả, có niệm và biết rõ, cảm thọ lạc bằng thân—điều mà các bậc Thánh nói: “xả, niệm, an trú trong lạc”—và an trú tam thiền.

Do đoạn lạc và khổ, và ưu hỷ từ trước đã diệt, vị ấy trú không khổ không lạc, thanh tịnh, niệm, xả: tứ thiền. (AN 2.13)

Ta thấy Đức Phật khi mô tả thiền na không nhắc đến ánh sáng. 

Tâm ai đạt các trạng thái được mô tả trên là đã chứng thiền. Không phải việc quá khó. Nếu thật sự khó, Ngài đã không đưa bốn thiền này làm Chánh định (sự không tán loạn của tâm) trong Bát Thánh đạo. Vậy thiền na là điều người bình thường làm được.

Trải nghiệm mỗi người khác nhau. Đừng lấy kinh nghiệm thiền của một người làm khuôn vàng thước ngọc. Hãy lấy lời Phật làm chuẩn.

Ánh sáng có xuất hiện hay không, tùy nghiệp quá khứ và ba-la-mật. Đó là điều ta có thể gặp, không phải điều ta ép được.

Nghiệp lành nào dẫn đến tướng thiền sáng? 

Nghiệp cúng đèn và ánh sáng. 

Tôn giả A-na-luật đời trước thường cúng đèn, đời này trở thành đệ tử Thiên nhãn đệ nhất. (AN 1.192) 

Thiên nhãn của Ngài mạnh đến mức thấy được một ngàn thế giới. (AN 3.131)

Khi tâm rất sáng, có thể chiếu tới các thế giới và các cõi sống khác, rồi thấy chúng sanh—thiên nhãn khởi như vậy.

Trong truyền thống Pa-Auk, nhiều vị sư, ni và cư sĩ thấy những tướng ấy. Nhưng biên tập viên cũng biết người tu nhiều năm mà chẳng thấy gì.

Sư Pa-mớt (Luangpor Pramote) có ánh sáng của định. Sư nói: “Lúc nhỏ học pháp với Sư Lee. Mới tu vài ngày tâm đã gom lại, trở nên tĩnh. Khi lui ra một chút thì có ánh sáng. Tôi theo ánh sáng ra chơi cõi trời, xem chư thiên, xem chỗ này chỗ kia—nhưng không xem quỷ, vì sợ quỷ.”

Ajahn Brahm cũng có, cũng thấy tướng sáng. Thiền na Ngài trải nghiệm và dạy không phải điều hầu hết mọi người đạt tới. Thứ nhất, không phải ai cũng thấy tướng. Thứ hai, trong thiền của Ngài năm căn (mắt, tai, mũi, lưỡi, thân) biến mất hoàn toàn; chỉ còn tâm biết. Đó thực ra thuộc lãnh vực vô sắc định, không phải sắc giới thiền, vì thân đã không còn. Hãy nhớ: chư Phạm thiên sắc giới vẫn còn thân.

Ngay thời Đức Phật, cũng không phải ai cũng chứng “những giải thoát tịch tịnh vô sắc vượt khỏi sắc.” Nhiều vị A-la-hán cũng không được, và không có thần thông; các vị ấy chỉ đoạn trừ hết mọi phiền não và khổ đau tinh thần mà thôi. (SN 12.70)

Nhưng các trạng thái Ajahn Brahm vào vẫn có thể gọi là sơ, nhị, tam, tứ thiền, vì phù hợp định nghĩa của Đức Phật.

Nếu khi thiền thấy những tướng ấy, hãy thận trọng. Trước hết tăng cường niệm (không quên hiện tại), sự tỉnh sáng, ổn định, sự không tán loạn, và trí tuệ, để tâm không dính mắc hay mê tín bất kỳ hiện tượng nào. Giữ thái độ lý trí và thận trọng. 

Nếu tâm không sạch và bị si mê chiếm, rất dễ rơi vào bệnh tâm thần. 

Luangta Siri nói có người thấy ánh sáng này rồi mê nhìn. Họ nhìn cả ngày, thậm chí nhiều ngày không ngủ; tâm trống rỗng, nghe tiếng, rồi sinh loạn thần. Có người tự nói một mình, tự cười tự khóc.

Sư Pa-mớt nói tiếp: “Rồi tôi cảm thấy có điều không ổn: nếu tâm ra ngoài thấy được chư thiên, cũng thấy được quỷ! Tôi sợ quỷ, nên nhớ đường này: sau khi tâm gom, khi lui ra một chút và ánh sáng hiện, tôi không theo ánh sáng ra ngoài. Tôi giữ niệm và tăng niệm, không để định dẫn đầu. Nếu niệm không kịp mà định dẫn, sẽ quá lỏng, tâm chạy ra nhận biết bên ngoài.”

Muốn tâm đặc biệt sáng, có thể tu hỏa biến xứ, quang biến xứ, hoặc bạch biến xứ. Đây cũng là phương pháp truyền thống cho thiên nhãn trong Thanh Tịnh Đạo. 

Nhưng ví dụ của Sư cho thấy pháp nào cũng được nếu tâm đủ sáng. Sư chỉ dùng niệm hơi thở mà vẫn có được những ánh sáng và tướng ấy.

Dĩ nhiên, đối với giải thoát, sự chấm dứt mọi khổ, và sự chứng ngộ Niết-bàn, những điều này không bắt buộc.

10. Saṅghabhedasikkhāpadaṃ ｜ 分裂僧團學處

409.

那時，佛陀世尊住在王舍城（Rājagaha）的竹林（Veḷuvana）迦蘭陀竹園（Kalandakanivāpa）。那時，提婆達多（Devadatta）前往拘迦利迦（Kokālika）、迦吒牟達迦帝沙迦（Kaṭamodakatissaka，另作Kaṭamorakatissaka）、乾達提毘之子（Khaṇḍadeviyā putto）、須牟達達多（Samuddadatta）那裡；到了之後，對拘迦利迦、迦吒牟達迦帝沙迦、乾達提毘之子、須牟達達多這樣說：「來吧，朋友們，我們來分裂沙門喬達摩（Gotama）的僧團，破壞法輪。」聽了這話，拘迦利迦對提婆達多說：「朋友，沙門喬達摩神通廣大、威力強大。我們怎麼能分裂沙門喬達摩的僧團、破壞法輪呢？」 

「來吧，朋友們，我們去見沙門喬達摩，請求五件事：『大德世尊，您以種種方式稱讚少欲者、知足者、精進者、頭陀行者、威儀端正者、減少事務者、發起精進者（vīriyārambha，另作vīriyārabbha）。大德，這五件事以種種方式導向少欲、知足、精進、頭陀行、威儀端正、減少事務、發起精進。善哉，大德，1.願比丘們盡形壽住阿蘭若（森林）；若有人進入村落邊緣，就觸犯過失。

2.盡形壽行乞食；若有人接受邀請，就觸犯過失。

3.盡形壽著糞掃衣；若有人接受居士衣，就觸犯過失。

4.盡形壽住樹下；若有人進入有覆蓋處，就觸犯過失。

5.盡形壽不吃魚肉；若有人吃魚肉，就觸犯過失。』沙門喬達摩不會允許這些。我們就用這五件事來說服人們。朋友們，用這五件事確實能分裂沙門喬達摩的僧團、破壞法輪。因為人們喜歡粗陋的。」 

那時，提婆達多帶著隨從前往世尊那裡；到了之後，頂禮世尊，坐在一旁。坐在一旁的提婆達多對世尊說：「大德世尊，您以種種方式稱讚少欲者……乃至發起精進者。大德，這五件事以種種方式導向少欲……乃至發起精進。善哉，大德，願比丘們盡形壽住阿蘭若；若有人進入村落邊緣，就觸犯過失……乃至盡形壽不吃魚肉，若有人吃魚肉，就觸犯過失。」

「夠了，提婆達多，想住阿蘭若者就住阿蘭若，想住村落邊緣者就住村落邊緣；想行乞食者就行乞食，想接受邀請者就接受邀請；想著糞掃衣者就著糞掃衣，想接受居士衣者就接受居士衣。提婆達多，我已允許八個月住樹下坐臥處，以及三方面清淨的魚肉——不見、不聞、不疑。」

（義注：「我們將使大眾信服（janaṃ saññāpessāma）」的意思是：我們將使世人知道自己具足少欲等德行；或者說，我們要使他們滿意，使他們生起淨信。

然而，世尊一聽到提婆達多（Devadatta）請求這五件事，立刻便知道：「此人是為了分裂僧團而提出請求。」而且，如果允許這五條規定，將會對許多善男子造成修道上的障礙，因此世尊拒絕說：「夠了，提婆達多（alaṃ devadattā）」，並宣說：「凡願意住阿蘭若者，就住阿蘭若（yo icchati āraññiko hotu）」等語。

在這裡，善男子應當了解世尊真正的意趣。世尊的本意是這樣的：

有的比丘志向宏大、精進勇猛，能夠捨棄村落住處，在森林中修行而達到苦的終結。有的身體羸弱、精力不足，無法在森林中修行，只能在村落附近達成修行目標。有的則極為強健，四大調和，具足安忍之力，對可意與不可意之境都保持平等心，無論森林或村落都能修行成功。還有一種人，不論在村落或森林都無法成就，屬於僅能在最後一生積聚因緣的「隨行者」（padaparama）。

其中，凡志向宏大、精進勇猛，而能捨離村落住處，在森林中修行並達到苦滅者，便應住在森林裡，這才適合他。而與他共同修學的弟子等人，也將效法他而認為應住於森林。

至於身體羸弱、精進不足，只能在村落中達成苦滅而無法住森林者，便應住於村落。而那位強健有力、四大調和、具足忍耐、於順逆境皆平等的人，既能住森林也能住村落，那麼捨離村落住處而住森林，對他也是恰如其分的。他的弟子們也會效法他而住於森林。

至於那位既不能在村落成就，也不能在森林成就，只是「隨行者」的人，也應住在森林。因為他修習頭陀行及禪修業處，將來會成為證得道果的助緣。他的弟子等人也會因此認為應當住於森林。

因此，對於那種身體羸弱、精力不足，只能在村落中修行而無法住森林的人，世尊便說：「願意住在村落者，就住村落吧（yo icchati gāmante viharatu）。」這樣一來，也等於為其他類型的人保留了修行的道路。

假如世尊接受提婆達多的主張，那麼，那些天生體弱、精進不足的人，以及那些年輕時尚能住森林、年老或受風病、膽病等四大失調所困而再也無法住森林的人，雖然住在村落仍能修行至苦滅，卻將因此失去聖道之路，無法證得阿羅漢果。那便會導致佛法成為非法、非律、違逆正道、不能導向解脫的教法。世尊自己也會因捨棄自己的正見而依附提婆達多之說，而受到譴責，如同不是一位一切智者。因此，世尊為了攝受這類眾生，便拒絕了提婆達多的主張。

同理，在托缽食（piṇḍapātika）、糞掃衣（paṃsukūlika）以及八個月樹下居（rukkhamūlika）等條款上，也應依此方式理解判決原則。至於一年中的另外四個月，則已明確禁止以樹下為住所。

關於魚肉之事，「三重清淨（tikoṭiparisuddha）」是指具備三方面的清淨，遠離因見、聞、疑等而造成的不清淨。因此接著說：「未見、未聞、未疑（adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ）」。

其中，「未見（adiṭṭhaṃ）」是指沒有親眼看見為了供養比丘而宰殺魚獸。「未聞（asutaṃ）」是指沒有聽說那些魚獸是為了比丘而被宰殺。「未疑（aparisaṅkitaṃ）」則應從「因見而疑」、「因聞而疑」以及「非見非聞而疑」三種疑心的反面來理解。

如何理解呢？

若比丘們看見有人拿著魚網、獸網等工具從村中出發前往森林，隔天又看見那些人供養他們魚肉食物。於是比丘們因前日所見而懷疑：「這大概是特地為比丘們準備的吧？」這就叫作「因見而疑（diṭṭhaparisaṅkita）」，此種肉不可接受。若沒有這樣的疑心，便可食用。如果施主被問後說：「尊者，這並不是為比丘們而做的，而是為我們自己，或是為國王官員等人準備的。」那就可以接受。

若比丘雖未親見，卻聽聞有人持網具出村或在森林中捕獵，第二天又供養魚肉，於是懷疑「是否為了比丘而做？」這就叫「因聞而疑（sutaparisaṅkita）」。這種也不可接受；若沒有這樣的懷疑，就可以接受。同樣地，若施主說不是專為比丘準備，而是為自己或官員等人準備，則可以接受。

又有些情況，比丘既沒有看到，也沒有聽聞，但當他們前往托缽時，施主已經特地取來缽並備妥魚肉供養，因此比丘生起懷疑：「這是為我們而準備的吧？」這就叫作「非見非聞而疑（tadubhayavimuttaparisaṅkita）」。這種肉也不可接受。若施主解釋說，這不是專為比丘而做，而是為自己或他人所準備，或者是本來就合宜取得的合法肉類，再拿來供養比丘，那麼就可以接受。若是用於亡者祭祀、婚禮喜慶等場合而準備的肉，也依同樣原則判定。凡不是專為比丘而製作，且比丘內心沒有疑惑的，都可以食用。

如果某寺院中的肉是專為某些比丘而準備，而他們自己不知道，別人卻知道，那麼知道的人不可食用，不知道的人可以食用。反之，若別人不知道，只有他們自己知道，那麼只有他們不可食用，其他人可以食用。如果受供的比丘知道，而其他人也知道那是為他們而準備的，那麼所有人都不可食用。若所有人都不知道，則所有人都可以食用。因為只要是在五種同法者之中，特意為其中任何一人而殺生準備的肉，對所有人而言都不合宜。

如果有人為了供養某位比丘而故意殺生，盛滿其缽給他；而那位比丘明知是為自己而作，卻收下再轉送給另一位比丘，後者出於信任而食用，那麼誰有罪呢？兩者都無罪。因為對於原本被指定供養的對象而言，他並未食用；而第二位比丘則是不知情。接受合宜肉類本身並不構成罪過。

若不知情而吃了專門為比丘準備的肉，事後知道，也不需要懺悔。但若是不合規定的肉，即使不知情而食用，事後知道后仍應懺悔。因為專為比丘而作的肉，只有在明知的情況下食用才有罪；不合規定的肉，即使不知情而食用，也有罪。

因此，畏懼犯戒的人，即使只是從外觀推測，也應先詢問後才接受肉食。或者先收下，再於食用前詢問清楚。為什麼呢？因為肉類難以辨認。熊肉（acchamaṃsa）與豬肉相似，豹肉等又與鹿肉等相似，所以諸師認為，應當先問明，再接受食用。）

那時，提婆達多心想「世尊不允許這五件事」，歡喜踴躍，帶著隨從從座位起來，頂禮世尊，右繞後離去。 

（義注：「歡喜踴躍（haṭṭho udaggo）」是指內心高興，精神振奮。當時提婆達多心想：「世尊不允許這五條規定，如今我終於可以分裂僧團了。」他以眼神向拘迦利迦（Kokālika）示意。就像一個想死的人，想靠服毒、上吊或用刀自殺，在得到毒藥等工具後，因不知道死亡的苦即將降臨而滿心歡喜；同樣地，提婆達多不知道因分裂僧團而將墮入無間地獄（Avīci）受苦，反而以為：「我終於找到分裂僧團的方法了。」於是歡喜雀躍地帶著隨眾起身離座，以同樣愉悅的神情禮敬世尊，右繞後離去。）

410. 

那時，提婆達多帶著隨從進入王舍城，用五件事來說服人們：「朋友們，我們去見沙門喬達摩，請求了五件事：『大德世尊，您以種種方式稱讚少欲者、知足者、精進者、頭陀行者、威儀端正者、減少事務者、發起精進者。大德，這五件事以種種方式導向少欲、知足、精進、頭陀行、威儀端正、減少事務、發起精進。善哉，大德，願比丘們盡形壽住阿蘭若；若有人進入村落邊緣，就觸犯過失。盡形壽行乞食；若有人接受邀請，就觸犯過失。盡形壽著糞掃衣；若有人接受居士衣，就觸犯過失。盡形壽住樹下；若有人進入有覆蓋處，就觸犯過失。盡形壽不吃魚肉；若有人吃魚肉，就觸犯過失。』沙門喬達摩不允許這些。我們就受持這五件事而實行。」

（義注：「我們將奉行這五事（te mayaṃ imehi pañcahi vatthūhi samādāya vattāma）」這句話，本來應說「這五件事（imāni pañca vatthūni）」。但提婆達多因經常反覆思惟「我們要以這五件事說服世人」，心神散亂，沒有留意語法變化，因此便順著慣常的思路說成「我們將依這五件事而行」，正如一個心神不定的人說話時常會出現語法混亂一樣。）

在那裡，那些沒有信心、不淨信、愚昧的人們這樣說：「這些釋迦子沙門是頭陀行者、精進行者，但沙門喬達摩卻貪多、傾向多欲。」而那些有信心、淨信、賢明、善巧、有智慧的人們則不滿、責難、批評：「提婆達多怎麼會努力分裂世尊的僧團、破壞法輪呢！」（義注：「為破壞法輪（cakkabhedāya）」即是「破壞佛陀教令」之意。）

比丘們聽到那些人們不滿、責難、批評。那些少欲……的比丘們不滿、責難、批評：「提婆達多怎麼會努力分裂僧團、破壞法輪呢！」那時，那些比丘以種種方式呵責提婆達多後，把這件事報告給世尊……「提婆達多，聽說你真的努力分裂僧團、破壞法輪嗎？」「是真的，世尊。」佛陀世尊呵責……「愚人，你怎麼會努力分裂僧團、破壞法輪！愚人，這不能使未淨信者生信……比丘們，你們應當這樣誦出這學處—— 

411. 

「若有比丘努力分裂和合的僧團，或者受持導致分裂的諍事而堅持不捨，比丘們應當這樣對他說：『尊者不要努力分裂和合的僧團，不要受持導致分裂的諍事而堅持不捨。尊者應當與僧團和合。因為和合的僧團和樂、無諍、同一誦說，安穩而住。』如果那位比丘被比丘們這樣說了仍舊堅持，比丘們應當再三勸告他捨棄。如果再三勸告後他捨棄了，那很好；如果不捨棄，就犯僧殘。」

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## English

### 10. Saṅghabhedasikkhāpadaṃ ｜ The Training Rule on Schism in the Sangha

**409.**

At that time the Blessed One, the Buddha, was staying at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Ground (Veḷuvana, Kalandakanivāpa). Then Devadatta went to Kokālika, Kaṭamodakatissaka (also Kaṭamorakatissaka), Khaṇḍadeviyāputta, and Samuddadatta. Having approached them, he said to Kokālika, Kaṭamodakatissaka, Khaṇḍadeviyāputta, and Samuddadatta: “Come, friends, let us split the Sangha of the recluse Gotama and break the Wheel of the Dhamma.” Hearing this, Kokālika said to Devadatta: “Friend, the recluse Gotama has great psychic power and great might. How can we split the Sangha of the recluse Gotama and break the Wheel of the Dhamma?”

“Come, friends, let us go to the recluse Gotama and request five things: ‘Venerable sir, Blessed One, in many ways you praise those of few wishes, those who are content, those who are energetic, those who practise the austere practices (dhutaṅga), those of proper deportment, those who reduce their affairs, and those who arouse energy (vīriyārambha, also vīriyārabbha). Venerable sir, these five things in many ways lead to fewness of wishes, contentment, energy, austere practice, proper deportment, reduction of affairs, and the arousing of energy. It would be good, venerable sir, 1. that bhikkhus should live in the forest (arañña) for life; if anyone enters the outskirts of a village, he would incur an offence. 2. that they should live on almsfood for life; if anyone accepts an invitation, he would incur an offence. 3. that they should wear rag-robes for life; if anyone accepts a householder’s robe, he would incur an offence. 4. that they should dwell at the foot of a tree for life; if anyone enters a covered place, he would incur an offence. 5. that they should not eat fish or meat for life; if anyone eats fish or meat, he would incur an offence.’ The recluse Gotama will not allow these. We shall then win people over with these five things. Friends, with these five things it is indeed possible to split the Sangha of the recluse Gotama and break the Wheel of the Dhamma, because people like what is austere.”

Then Devadatta, together with his following, went to the Blessed One; having approached, he paid homage to the Blessed One and sat to one side. Sitting to one side, Devadatta said to the Blessed One: “Venerable sir, Blessed One, in many ways you praise those of few wishes … up to those who arouse energy. Venerable sir, these five things in many ways lead to fewness of wishes … up to the arousing of energy. It would be good, venerable sir, that bhikkhus should live in the forest for life; if anyone enters the outskirts of a village, he would incur an offence … up to: that they should not eat fish or meat for life; if anyone eats fish or meat, he would incur an offence.”

“Enough, Devadatta. Whoever wishes to live in the forest, let him live in the forest; whoever wishes to live on the outskirts of a village, let him live on the outskirts of a village. Whoever wishes to live on almsfood, let him live on almsfood; whoever wishes to accept invitations, let him accept invitations. Whoever wishes to wear rag-robes, let him wear rag-robes; whoever wishes to accept a householder’s robe, let him accept a householder’s robe. Devadatta, I have allowed lodging at the foot of a tree for eight months, and fish and meat that are pure in three respects—not seen, not heard, and not suspected.”

(Commentary Note on the meaning: “We shall convince the people (janaṃ saññāpessāma)” means: we shall make the world know that we ourselves are endowed with the virtues of fewness of wishes and so on; or, we shall make them pleased and give rise to confidence in them.

Yet as soon as the Blessed One heard Devadatta request these five things, he knew at once: “This person is making the request in order to split the Sangha.” Moreover, if these five rules were allowed, they would become an obstacle on the path of practice for many sons of good family. Therefore the Blessed One refused, saying “Enough, Devadatta (alaṃ devadattā),” and declared: “Whoever wishes to be a forest-dweller, let him be a forest-dweller (yo icchati āraññiko hotu),” and so on.

Here sons of good family should understand the Blessed One’s true intention. The Blessed One’s meaning is as follows:

Some bhikkhus have great aspiration and fierce energy; they can abandon village lodgings, practise in the forest, and reach the end of suffering. Some are weak in body and lacking in energy; they cannot practise in the forest and can only fulfil the goal near a village. Some are extremely robust, with the four elements in balance and endowed with endurance; they remain equanimous toward both agreeable and disagreeable objects and can succeed whether in forest or village. There is yet another type who can succeed neither in village nor in forest; they are “followers of the letter” (padaparama) who can only accumulate supporting conditions in this last life.

Among them, those of great aspiration and fierce energy who can abandon village lodgings, practise in the forest and reach the cessation of suffering should live in the forest; that is suitable for them. Their co-practitioners and disciples will also follow their example and think they should live in the forest.

Those who are weak in body and lacking in energy, who can reach the cessation of suffering only in a village and cannot live in the forest, should live in a village. The robust person of balanced elements and endurance, who can succeed in both forest and village, also finds it fitting to abandon village lodgings and live in the forest. His disciples will likewise follow him and live in the forest.

As for the one who can succeed neither in village nor forest, the “follower of the letter,” he too should live in the forest. Because he practises the austere practices and meditation subjects, this will become a supporting condition for realizing the path and fruit in the future. His disciples will therefore also think they should live in the forest.

Therefore, for those who are weak in body and lacking in energy, who can practise only in a village and cannot live in the forest, the Blessed One said: “Whoever wishes to live on the outskirts of a village, let him live on the outskirts of a village (yo icchati gāmante viharatu).” In this way the path of practice is also left open for the other types.

If the Blessed One had accepted Devadatta’s proposal, then those who are constitutionally weak and lacking in energy, as well as those who in youth could live in the forest but in old age or when afflicted by wind, bile and other imbalances of the four elements can no longer live in the forest—although they could still practise to the cessation of suffering while living in a village—would thereby lose the path of the noble ones and be unable to realize arahantship. That would make the Buddha’s Teaching become non-Dhamma, non-Vinaya, contrary to the right path, and unable to lead to liberation. The Blessed One himself would also be blamed for abandoning his own right view and following Devadatta’s statement, as if he were not an All-knowing One. Therefore, in order to gather in such beings, the Blessed One refused Devadatta’s proposal.

The same principle of judgement should be understood for the clauses on almsfood (piṇḍapātika), rag-robes (paṃsukūlika), and living at the foot of a tree for eight months (rukkhamūlika). As for the remaining four months of the year, dwelling at the foot of a tree as a lodging is explicitly forbidden.

Regarding fish and meat, “pure in three respects (tikoṭiparisuddha)” means endowed with purity in three aspects, free from impurity arising from seeing, hearing, or suspecting. Hence it is said: “not seen, not heard, not suspected (adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ).”

Among these, “not seen (adiṭṭhaṃ)” means one has not personally seen fish or animals being slaughtered in order to offer them to bhikkhus. “Not heard (asutaṃ)” means one has not heard that those fish or animals were slaughtered for bhikkhus. “Not suspected (aparisaṅkitaṃ)” should be understood as the opposite of three kinds of suspicion: suspicion from seeing, suspicion from hearing, and suspicion without seeing or hearing.

How is this to be understood?

If bhikkhus see people leave the village for the forest carrying fishing nets, hunting nets and the like, and the next day see those people offer them fish and meat, then because of what they saw the day before they suspect: “This was probably prepared specially for the bhikkhus.” This is called “suspicion from seeing (diṭṭhaparisaṅkita)”; such meat is not to be accepted. If there is no such suspicion, it may be eaten. If when asked the donor says, “Venerable sirs, this was not done for the bhikkhus but for ourselves, or for the king’s officers and so on,” then it may be accepted.

If bhikkhus have not seen it themselves but hear that people went out of the village with nets or hunted in the forest, and the next day fish and meat are offered, and they suspect “Was this done for the bhikkhus?”, this is “suspicion from hearing (sutaparisaṅkita).” This too is not to be accepted; if there is no such suspicion, it may be accepted. Likewise, if the donor says it was not prepared specially for bhikkhus but for themselves or for officials and so on, it may be accepted.

There are also cases where bhikkhus have neither seen nor heard, but when they go on almsround the donor has already specially taken the bowl and prepared fish and meat as an offering, so the bhikkhus suspect: “This was prepared for us.” This is called “suspicion free from both seeing and hearing (tadubhayavimuttaparisaṅkita).” Such meat is also not to be accepted. If the donor explains that it was not done specially for bhikkhus but prepared for themselves or others, or that it is already lawful meat obtained in a proper way and then offered to the bhikkhus, then it may be accepted. Meat prepared for funerary offerings, wedding feasts and the like is judged by the same principle. Whatever was not prepared specially for bhikkhus, and about which the bhikkhu has no inner doubt, may be eaten.

If in a monastery meat has been prepared specially for certain bhikkhus, and they themselves do not know but others know, then those who know may not eat it, while those who do not know may eat it. Conversely, if others do not know and only they themselves know, then only they may not eat it, while others may. If the recipient bhikkhus know and others also know that it was prepared for them, then no one may eat it. If no one knows, then everyone may eat it. For among five companions in the same Dhamma, meat deliberately slaughtered and prepared for any one of them is unsuitable for all.

If someone deliberately kills an animal in order to offer it to a certain bhikkhu and fills his bowl; that bhikkhu, knowing it was done for himself, accepts it and then gives it to another bhikkhu, who eats it out of trust—who is at fault? Neither is at fault. For the originally designated recipient did not eat it, and the second bhikkhu did not know. Accepting lawful meat in itself does not constitute an offence.

If one eats meat prepared specially for bhikkhus without knowing it, and afterwards comes to know, there is no need to confess. But if it is meat that is not in accordance with the rule, even if eaten without knowing, one should still confess after coming to know. For meat prepared specially for bhikkhus is an offence only when eaten with knowledge; meat that is not in accordance with the rule is an offence even when eaten without knowledge.

Therefore those who fear breaking the precept, even if they only infer from outward appearance, should first inquire before accepting meat. Or they should first accept it and inquire clearly before eating. Why? Because meat is difficult to distinguish. Bear meat (acchamaṃsa) resembles pork, leopard meat and the like resemble venison and so on. Therefore the teachers hold that one should first inquire and then accept and eat.)

Then Devadatta thought, “The Blessed One does not allow these five things,” and, glad and elated, rose from his seat with his following, paid homage to the Blessed One, circumambulated him to the right, and departed. 

(Commentary Note on the meaning: “Glad and elated (haṭṭho udaggo)” means inwardly joyful and spiritually uplifted. At that time Devadatta thought: “The Blessed One does not allow these five rules; now at last I can split the Sangha.” He signalled to Kokālika with his eyes. Just as a person who wants to die, wishing to kill himself by poison, hanging or the knife, is full of joy after obtaining poison and the like because he does not know the suffering of death that is about to come; in the same way Devadatta, not knowing that because of splitting the Sangha he will fall into Avīci hell and suffer, instead thought: “At last I have found the method of splitting the Sangha.” Thus, glad and elated, he rose from his seat with his following, paid homage to the Blessed One with the same joyful expression, circumambulated him to the right, and departed.)

**410.**

Then Devadatta, together with his following, entered Rājagaha and won people over with the five things: “Friends, we went to the recluse Gotama and requested five things: ‘Venerable sir, Blessed One, in many ways you praise those of few wishes, those who are content, those who are energetic, those who practise the austere practices, those of proper deportment, those who reduce their affairs, and those who arouse energy. Venerable sir, these five things in many ways lead to fewness of wishes, contentment, energy, austere practice, proper deportment, reduction of affairs, and the arousing of energy. It would be good, venerable sir, that bhikkhus should live in the forest for life; if anyone enters the outskirts of a village, he would incur an offence. They should live on almsfood for life; if anyone accepts an invitation, he would incur an offence. They should wear rag-robes for life; if anyone accepts a householder’s robe, he would incur an offence. They should dwell at the foot of a tree for life; if anyone enters a covered place, he would incur an offence. They should not eat fish or meat for life; if anyone eats fish or meat, he would incur an offence.’ The recluse Gotama does not allow these. We undertake and practise these five things.”

(Commentary Note on the meaning: “We shall undertake and practise these five things (te mayaṃ imehi pañcahi vatthūhi samādāya vattāma)”—this sentence should originally have said “these five things (imāni pañca vatthūni).” But because Devadatta constantly and repeatedly thought “We shall win the world over with these five things,” his mind was scattered and he did not attend to grammatical change, so he followed his habitual train of thought and said “We shall conduct ourselves by means of these five things,” just as a distracted person often speaks with grammatical confusion.)

There, people without faith, without confidence, and of little intelligence said: “These recluses, sons of the Sakyans, are practitioners of the austere practices and of energy, but the recluse Gotama is greedy and inclined to many wishes.” Those with faith, with confidence, who were wise, skilled and intelligent, were displeased, blamed and criticized: “How can Devadatta strive to split the Blessed One’s Sangha and break the Wheel of the Dhamma!” (Commentary Note on the meaning: “For breaking the Wheel (cakkabhedāya)” means “for breaking the Buddha’s command.”)

The bhikkhus heard those people’s displeasure, blame and criticism. Those bhikkhus of few wishes … were displeased, blamed and criticized: “How can Devadatta strive to split the Sangha and break the Wheel of the Dhamma!” Then those bhikkhus, having in many ways rebuked Devadatta, reported the matter to the Blessed One … “Devadatta, is it true that you are striving to split the Sangha and break the Wheel of the Dhamma?” “It is true, Blessed One.” The Blessed One rebuked him … “Foolish man, how can you strive to split the Sangha and break the Wheel of the Dhamma! Foolish man, this does not inspire confidence in those without confidence … Bhikkhus, you should recite this training rule thus—”

**411.**

“If a bhikkhu strives to split a united Sangha, or undertakes and persists in a legal issue that leads to schism and will not give it up, the bhikkhus should say to him: ‘Venerable sir, do not strive to split a united Sangha; do not undertake and persist in a legal issue that leads to schism and refuse to give it up. Venerable sir, you should be in concord with the Sangha. For a united Sangha, living in harmony, without dispute, with a single recitation, dwells in comfort.’ If that bhikkhu, being spoken to thus by the bhikkhus, still persists, the bhikkhus should admonish him a second and a third time to give it up. If after being admonished a third time he gives it up, that is good; if he does not give it up, it is a saṅghādisesa offence.”

Sn14 不淨味經 Āmagandhasuttaṃ

（義注：這部《不淨味經》（Āmagandhasuttaṃ）的因緣是什麼呢？

在世尊（bhagavā）尚未出現於世間時，有一位名為不淨味（Āmagandha）的婆羅門，與五百位青年學徒一起出家，過著隱士的生活。他們進入雪山（Himavanta）區域，在山谷間建造了修道院（assama），以林中的根果為食，從不食用魚肉。後來，這些隱士因為沒有攝取鹽、酸等調味品，身體出現了黃膽病（paṇḍuroga）。於是他們說：「為了取得鹽、酸等物品，我們需要前往人間聚落。」便到達了一個邊境村莊。那裡的村民對他們生起信心，邀請並供養了食物。用完餐後，村民為他們準備了床、椅、器皿、塗腳油等，並提供住處說：「尊師們，請住在這裡，不要掛念別處。」然後離去。第二天，村民們再次供養，並輪流按戶每天供養一餐。隱士們在那裡住了四個月，因為攝取了鹽、酸等，身體變得強健。之後，他們告知村民要離開，村民便給了他們油、米等物。他們帶著這些物品返回了自己的修道院。此後，他們每年都同樣來到那個村莊。村民們也知道他們到來的時間，預先準備好米等物品以供布施，他們到來時也同樣地尊敬供養。

後來，世尊（bhagavā）出現於世間，轉動了無上法輪，依次遊行到了舍衛城（Sāvatthi）並住在那裡。他觀察到那些隱士具足出家的機緣，便從舍衛城出發，由比丘僧團圍繞著遊行教化，依次抵達了那個村莊。村民們見到世尊，施予了盛大的供養。世尊為他們說法。透過那次說法，有些人成為了須陀洹（sotāpanna），有些人成為了斯陀含（sakadāgāmin），有些人成為了阿那含（anāgāmin），有些人則出家後證得了阿羅漢果（arahatta）。之後，世尊又回到了舍衛城。

不久，那些隱士又來到了那個村莊。村民們見到他們，並沒有表現出像從前那樣的熱情。隱士們便問：「朋友們啊，這些村民怎麼不像從前那樣了呢？這村莊是被王罰所害，還是遭遇了飢荒？或者是有某位戒德等品質比我們更出眾的出家者來到了這個村莊？」村民回答說：「尊師們，這村莊並非被王罰所害，也非遭遇飢荒。而是因為世間出現了一位佛陀（buddha），那位世尊為了眾生的利益，前來此處說法。」

聽到這話，不淨味（Āmagandha）隱士問道：「居士們，你們說的真的是『佛陀』嗎？」「尊師，我們說的確實是『佛陀』。」他們這樣說了三遍。隱士感嘆道：「『佛陀』這個名聲，在這世間實在是難聞！」他滿心歡喜，讚歎後又問：「那位佛陀是食用不淨味（āmagandha），還是不食用呢？」村民問：「尊師，什麼是不淨味？」隱士回答：「居士們，所謂不淨味，就是指魚和肉。」村民說：「尊師，世尊是食用魚肉的。」聽聞此言，隱士感到懊惱，心想：「但願那個人不是真正的佛陀啊！」他轉念又想：「諸佛的出現實屬難得，我還是去見見佛陀，親自請問明白吧。」於是，他向村民打聽了世尊所去的方向，像一頭渴望牛犢的母牛一樣，匆匆忙忙地，每處只住一夜，終於趕到了舍衛城，進入了祇園精舍（Jetavana），與他自己的隨從一起。那時，世尊正好坐在法座上，準備說法。隱士們走近世尊，默默無言，沒有行禮，就坐在一邊。世尊以「諸位仙人，是否安好？」等方式與他們相互問候。他們也回應道：「喬達摩（Gotama）尊師，一切安好。」接著，不淨味（Āmagandha）問世尊：「喬達摩尊師，您食用不淨味（āmagandha），還是不食用呢？」

世尊問：「婆羅門啊，你所說的不淨味是什麼？」

隱士答：「喬達摩尊師，就是魚肉。」

世尊說：「婆羅門，魚肉並非不淨味。實際上，所謂不淨味，是指一切煩惱（kilesa）、罪惡、不善法。」

接著又說：「婆羅門，不僅是你現在問不淨味，在過去，也有一位名叫帝沙（Tissa）的婆羅門，曾向迦葉（Kassapa）世尊問過同樣的問題。他是這樣問的，而世尊也是這樣回答的。」

於是，世尊便引述了當年帝沙（Tissa）婆羅門與迦葉（Kassapa）世尊所說的那些偈頌，以此來開導這位婆羅門，開口說道：「他們食用以正法獲得的稷、胡婆穀、粳米、菰米……」等等。這就是此經在此處的緣起。

關於過去世的情況是這樣的：據說，菩薩（bodhisatta）在歷經無數阿僧祇劫與十萬大劫，圓滿波羅蜜（pāramī）後，在波羅奈（Bārāṇasī）國，投生於一位名叫大施（Brahmadatta）的婆羅門與其妻富財（Dhanavatī）的胎中。同時，他的上首弟子（aggasāvaka）也在那天從天界命終，投生於副祭司婆羅門的妻子胎中。他們兩人同一天入胎，同一天出生，並在同一天被命名，一個叫迦葉（Kassapa），一個叫帝沙（Tissa）。他們倆是從小一起玩泥巴長大的夥伴，逐漸長大。帝沙（Tissa）的父親囑咐兒子說：「親愛的孩子，這位迦葉（Kassapa）未來將會出家成佛，你應該到他座下出家，作出離生死之因。」帝沙（Tissa）應允道：「好的。」他來到菩薩（bodhisatta）那裡說：「朋友，我們倆一起出家吧！」菩薩也同意了。然而，到了成年可以出家的時候，帝沙（Tissa）對菩薩說：「來吧，朋友，我們出家吧！」菩薩卻沒有動身。帝沙（Tissa）心想：「他的智慧大概還沒成熟。」便自己先行離家，受持仙人出家之法，在森林中的山腳下建造了修道院（assama）居住下來。而菩薩（bodhisatta）後來雖未出家，卻在家中掌握了入出息念（ānāpānassati），證得了四禪（jhāna）與五神通（abhiññā）。之後，他乘坐宮殿來到菩提場（bodhimaṇḍa）附近，發願道：「願此宮殿仍舊返回原處。」宮殿果然回到原處安住。據說，未出家者是不能靠近菩提場的。於是菩薩出家，抵達菩提場，端坐下來，精進修持了七日，於七日內證得了無上正等正覺（sammāsambodhi）。

那時，在仙人墮處（Isipatana）有兩萬位出家仙人居住。迦葉（Kassapa）世尊召集他們，轉動了法輪。經文結束時，所有仙人都證得了阿羅漢果。此後，世尊便由兩萬阿羅漢比丘圍繞著，就住在仙人墮處（Isipatana）。迦屍國（Kāsi）國王計呎（Kikī）以四種資具供養侍奉他。

有一天，一位住在波羅奈（Bārāṇasī）的居民，為了尋找旃檀香等物品而來到山中，到達了帝沙（Tissa）隱士的修道院（assama）。他禮拜隱士後，站在一旁。隱士見到他，問：「你從哪裡來？」「尊師，從波羅奈來。」「那裡有什麼消息嗎？」「尊師，那裡出現了一位名叫迦葉（Kassapa）的正等正覺者（sammāsambuddha）。」隱士聽聞這難得一聞的消息，充滿了喜悅與歡喜，問道：「他是食用不淨味（āmagandha），還是不食用呢？」

「尊師，什麼是不淨味？」

「朋友，就是魚肉。」

「尊師，世尊是食用魚肉的。」聽聞此言，隱士感到懊惱。但他轉念又想：「我還是去見他，親自問個明白。如果他說『我食用不淨味』，我就勸阻他：『尊師，這與您的出身、種姓、族姓都不相稱。』然後就在他座下出家，作出離生死之因。」於是，他帶上輕便的資具，每處只住一夜，終於在傍晚時分抵達波羅奈（Bārāṇasī），進入了仙人墮處（Isipatana）。

那時，世尊也正好坐在法座上準備說法。隱士走近世尊，沒有行禮，默默無言地站在一邊。世尊見到他，便如前所述的方式與他相互問候。他也回應道：「迦葉（Kassapa）尊師，一切安好。」等話語後，坐在一邊，然後問世尊：「迦葉尊師，您食用不淨味（āmagandha），還是不食用呢？」

世尊回答：「婆羅門，我不食用不淨味。」

隱士讚歎道：「善哉，善哉！迦葉尊師，不食用他人的屍體（parakuṇapa），您做得很好！這與迦葉尊師您的出身、種姓、族姓都是相稱的。」

於是，世尊心想：「我是針對煩惱（kilesa）而說『我不食不淨味』，但這位婆羅門卻以為是指魚肉。不如我明天不入村托缽，只食用計呎（Kikī）國王家中送來的缽食。這樣就會引發關於不淨味（āmagandha）的討論，到時我就可以用說法來開導這位婆羅門了。」

第二天一大早，世尊做完身體的清理工作後，便進入了香舍（gandhakuṭi）。比丘們見到香舍的門關著，知道世尊今天不想與比丘們一同入村，便右繞香舍後，自己入城托缽去了。

世尊從香舍出來，坐在敷好的座位上。那位隱士也煮了自己採集的蔬菜食用後，來到世尊身邊坐下。迦屍國（Kāsi）國王計呎（Kikī）看到比丘們在城中乞食，便問：「尊師們，世尊在哪裡？」聽聞「大王，世尊在精舍裡」後，便派人將具備各種滋味、配有多種肉類美食的飲食送往世尊處。大臣們將食物帶到精舍，稟告世尊，並奉上淨水（dakkhiṇodaka），然後開始環繞侍奉。他們先奉上了具備多種肉類美食的粥。隱士見狀，站在一旁心想：「他到底會不會吃呢？」世尊就在他眼前喝粥時，將一塊肉放入口中。隱士見狀，生氣了。接著，在世尊喝完粥後，他們又奉上了具備各種滋味的配菜飯食。隱士見他接過並食用，更加生氣了，心想：「他一邊吃著魚肉，一邊卻說『我不吃』！」等世尊用餐完畢，洗淨了手腳坐定後，隱士走上前去說：「迦葉（Kassapa）尊師，你在說謊，這不是智者所為。說妄語是受到諸佛呵斥的。即使是那些住在山腳下，依靠樹根、林果為生的仙人們，他們也不會說謊。」接著，他以偈頌讚嘆過去那些仙人的德行，開口說道：「他們食用以正法獲得的稷、胡婆穀、粳米、菰米……」等等。）

242.

「寂靜者食用以法獲得的稷、胡婆穀、粳米、菰米、葉果、根果、蔓果，

不為欲樂而說虛妄之語。

（義注：「sāmāka（稷）」是指一種穀物，脫粒或挑選後可食用的野草類糧食。「ciṅgūlaka（胡婆穀）」這種穀物的穗形狀像迦那毗羅花（kaṇavīra，即夾竹桃）。「cīnakāni（粳米）」是指生長在森林山腳下、非人工種植的一種野米，也稱為cīnamugga。「pattaphala（葉果）」是指任何可食用的綠葉蔬菜。「mūlaphala（根果）」是指任何可食用的塊根。「gavipphala（蔓果）」是指任何藤本植物或樹木的果實。總的來說，用「根」這個詞涵蓋了塊根，用「果」這個詞涵蓋了樹木和藤本的果實，而「gavipphala」則特別指生長在水中，如菱角（siṅghāṭaka）、水蔗（kaseruka）等植物的果實。

「dhammena laddhaṃ（以正法獲得）」是指他們捨棄了從事信使、傳話等邪命（micchājīva）的方式，在森林中以撿拾遺落穗粒的方式（uñchācariyā）獲取食物。「sata（聖者）」是指那些寂靜的聖者（ariya）。「asnamānā（食用）」就是吃的意思。

「na kāmakāmā alikaṃ bhaṇanti（不為欲樂而說虛妄之語）」是說，那些聖者（isi）無我所、無執著，就像你（指質問世尊的隱士）這樣，貪求各種美味欲樂，一邊食用不淨味（指魚肉），卻又一邊說「婆羅門啊，我不食不淨味」，說這種虛妄之語。他們不像你這樣貪求欲樂而說妄語。這裡透過讚嘆古時仙人的方式，來間接指出世尊（bhagavā）的（所謂）過失。）

243.

「然而，若有人食用他人供養、恭敬獻上的精緻淨化的妙食，

迦葉（Kassapa）啊，此人實則是在食不淨味。

（義注：他這樣說著，同時從腳底到頭頂仔細觀察世尊的身體，看到了具足三十二大丈夫相（dvattiṃsavaralakkhaṇa）和八十種好（asītianubyañjana），以及周身圍繞著一尋寬的光芒（byāmappabhā）。見此情景，他心想：「擁有這樣圓滿大丈夫相等的身體，不應該說妄語。因為他過去世中真實語的果報，才使得眉間生出白毫（uṇṇā），潔白柔軟如棉花，而且每個毛孔長出一根毛。這樣的人現在怎麼會說妄語呢？肯定他指的是另一種『不淨味』，所以才說『婆羅門啊，我不食不淨味』。我還是問問他吧。」於是他生起了恭敬心，仍以姓氏稱呼，說了這首偈頌的後半部分：）

244.

「梵天的後裔（brahmabandhu）啊，你聲稱：『不淨味與我無緣』，

但你卻享用著香米飯，搭配著精心烹調的鳥肉。

迦葉（Kassapa）啊，我問你這個道理：你所指的不淨味究竟是何物？」

245.

「殺生、毆打、捆縛、偷盜、妄語、欺騙與詭計，

虛偽的學問、親近他人之妻——這才是『不淨味』，而非食肉。

（義注：「nikati（欺騙）」是指用「我將給予、我將做」等方式給予希望後，又使其希望落空。「vañcanāni（詭計）」是指將非黃金說成黃金讓人購買等行為。

「ajjhenakuttaṃ（虛偽的學問）」是指學習許多無意義的典籍。）

246.

「於此世間，那些在感官欲樂上不克制的人，貪著於味，沾染不淨，

持有不存在見、道德上錯誤、難調伏的人——這才是『不淨味』，而非食肉。

（義注：「ye idha kāmesu asaññatā janā」是指任何在此世間，於所謂的「受用欲樂」上，對母親、姨母等也毫無界限、喪失防護、不自律的凡夫（puthujjana）。

「natthikadiṭṭhī」是指具備「無施、無祀」等十種錯見（micchādiṭṭhi）

「visamā」是指具備了身語意的惡行等不正（visama）的行為

「durannayā」是指難以教導、難以說服，具備固執己見、執取難捨、不易放棄等特質的人。）

247.

「那些粗糙、殘酷、背後傷人、背叛朋友、無慈、傲慢、慳吝、一毛不拔的人——這才是『不淨味』，而非食肉。

（義注：「ye lūkhasā」是指那些生活粗糙（lūkha）、無味（nirasā），也就是樂於自我苦行（attakilamathānuyuttā）的人。

「dāruṇā」是指粗暴（kakkhaḷa）、難以相處的人。

「piṭṭhimaṃsikā」是指當面說好話，背後說人壞話的人。因為這些人不敢正視對方，只在背後像啃食他人背脊肉一樣，所以被稱為「背後食肉者（piṭṭhimaṃsikā）」。

「mittadduno」是指背叛朋友的人，即在財產、生命方面，對那些已建立信任的朋友行於不正。

「nikkaruṇā」是指缺乏悲憫，不希望眾生得利益的人。

「atimānino」是具備憍慢（atimāna）的人。正如《分別論》所說：「有人因出身等原因蔑視他人，這種慢是心的自負表現。」

「adānasīlā」是指本性慳吝、傾向於不布施、不樂於分享的人。

「na ca denti kassacī」是指因為這種不布施的習性，即使被人乞求，也不給任何人任何東西。他們就像那些從不布施家族中的人，或像那些以飢渴餓鬼為歸宿的人一樣。有些人也讀作「ādānasīlā」，意思是只習慣拿取（ādāna），但對任何人都不給予任何東西。）

248.

「忿怒、驕慢、固執、敵對、欺瞞、嫉妒、妄語、我慢、自負、親近惡人——這才是『不淨味』，而非食肉。

（義注：「kodho（忿怒）」應如《蛇經》等所說的方式理解。

「mado（驕慢）」是指心的陶醉狀態，如《分別論》所說的種種驕慢：出身慢、種姓慢、無病慢等。

「thambho（固執）」是指頑固、僵化的狀態。

「paccupaṭṭhāpanā（敵對）」是指設立對立面，即對依法、依理所說的話進行抗拒、對立。

「māyā（欺瞞）」是指掩蓋自己所做之惡，如《分別論》所詳細闡述的那樣。

「usūyā（嫉妒）」是對他人的獲得、恭敬等心懷不滿。

「bhassasamussayo（妄語）」是指言辭誇大，即自我讚歎。

「mānātimāno（我慢與自負）」是指如《分別論》所說：「有人因出身等原因，起初將自己與他人等同看待，後來將自己視為更優越，將他人視為低劣。這種慢……是心的自負表現。」

「asabbhi santhavo（親近惡人）」是指與非善士（asappurisa）親近交往。）

249.

「那些惡行敗德、欠債不還、中傷挑撥、買賣欺詐、似是而非的人，

此世間行惡的下流胚——這才是『不淨味』，而非食肉。

（義注：

通過離間（pesuñña）而成為「告密者」（sūcaka）。

「vohārakūṭā idha pāṭirūpikā」是指那些身處應依法公正判決的職位（dhammaṭṭhaṭṭhāne），卻收取賄賂（lañjaṃ gahetvā），欺騙當事人（sāmike parājenti），因為具備這種欺詐的謀生方式（kūṭena vohārena）而被稱為「欺詐商賈」（vohārakūṭā）；又因為他們是公正法官的冒充者（dhammaṭṭhapaṭirūpakattā），所以被稱為「似是而非者」（pāṭirūpikā）。或者，「idha」在此指「在佛教中」，「pāṭirūpikā」是指那些無戒的惡比丘（dussīlā）。因為他們通過具足威儀等（iriyāpathasampadādīhi）而表現得像個有德者（sīlavantapaṭirūpaṃ atthi），所以是「相似者」（paṭirūpā），既然是相似者，就是「冒充者」（pāṭirūpikā）。

「narādhamā yedha karonti kibbisanti」是指那些在此世間的卑劣之人（narādhamā），他們對父母、佛陀、獨覺佛等造作名為「邪行」（micchāpaṭipatti）的罪惡（kibbisa）。）

250.

「於此世間，那些對眾生不加調御、掠奪他人、樂於迫害、無戒、殘忍、粗暴、無敬的人——這才是『不淨味』，而非食肉。

（義注：「ye idha pāṇesu asaññatā janā」是指那些在此世間，對眾生隨心所欲，即使殺害成百上千的生命，也毫無一絲憐憫，不加調御（asaṃyatā）的人。

「paresamādāya vihesamuyyutā」是指奪取他人的財物或生命，當有人乞求或阻止說「不要這樣做」時，他們用拳頭、土塊、棍棒等對其進行傷害（vihesaṃ uyyutā）。或者，他們聚眾（samādāya）欺負他人，說「今天打十個，今天打二十個」，然後對那些人進行殺害、捆綁等傷害。

「dussīlaluddā」是指無戒（nissīlā）且行為惡劣（durācārattā），以及兇暴（luddā）、從事殘忍行業（kurūrakammantā）、手染鮮血（lohitapāṇitāya）的人，這裡特指漁夫、獵人、捕鳥人等。

「pharusā」是指言語粗暴的人（pharusavācā）。

「anādarā」是指沒有敬畏心，不會想「以後不再這樣做了，要停止這樣的行為」，即缺乏這種尊重（ādaravirahitā）。）

251.

「那些貪著、懷敵意、常作惡業，死後墮入黑暗，

眾生墮入地獄，頭朝下——這才是『不淨味』，而非食肉。

252.

「不食魚肉、裸形、剃頭、留長髮、塗塵垢、穿粗皮衣、事奉祭火，

世間種種苦行、咒語、供養、祭祀、順應時節，都不能淨化一個尚未超越疑惑的凡人。

253.

「能防護諸根，於世間遊化，住於法，樂於正直與柔和，

超越執著，斷盡一切苦，那智者於所見所聞中，便不再染著。」

（義注：從這裡開始的「iccetamatthaṃ（如此這義理）」這兩首偈頌，是由結集者（saṅgītikārehi）所誦出的）

254.

世尊（bhagavā）屢屢闡明此義，通達真言（mantapāragū）者宣說此法，

聖賢/牟尼（munī）以絢麗的偈頌開示，顯示了離不淨、無執著、難測的真理。

255.

聽聞了佛陀（buddha）善說之語——離不淨、能除一切苦的教法，

那位謙卑的人（nīcamano）禮敬如來（tathāgata），當場便欣樂出家。

聽聞之後，那位婆羅門同樣地心懷謙卑，禮拜了世尊的雙足，與他的隨從一起請求出家。世尊說：「來吧，比丘們。」他們同樣地獲得了善來比丘的身份（ehibhikkhubhāvaṃ patvā），從空中而來禮拜世尊後，在幾天之內，所有人都證得了最上果位——阿羅漢果，安住於其中。

**Sn 14 Āmagandhasuttaṃ — The Discourse on Foul Smell (Unclean Savour)**

**(Commentary: What is the origin of this Āmagandhasuttaṃ?)**

Before the Blessed One (bhagavā) had appeared in the world, there was a brahmin named Āmagandha who went forth with five hundred young pupils and lived as an ascetic. They entered the Himavanta region, built a hermitage (assama) in a valley, and lived on roots and fruits of the forest, never eating fish or flesh. Later, because they took no salt, sour things, and other condiments, they developed jaundice (paṇḍuroga). They said: “To obtain salt, sour things and the like, we must go among human settlements.” They reached a border village. The villagers gained faith in them, invited them, and offered food. After the meal the villagers prepared beds, seats, vessels, foot-oil and so on, and offered lodging, saying: “Venerable sirs, stay here; do not think of going elsewhere.” Then they departed. The next day the villagers offered food again and took turns, household by household, to provide one meal a day. The ascetics stayed there four months; having taken salt and sour things, their bodies became strong. Then they told the villagers they would leave, and the villagers gave them oil, rice and other goods. They took these back to their own hermitage. Thereafter they came to that village every year in the same way. The villagers knew the time of their coming, prepared rice and other things in advance for giving, and honoured them with offerings when they arrived.

Later the Blessed One appeared in the world, turned the unsurpassed Wheel of Dhamma, and in due course wandered to Sāvatthī and dwelt there. Seeing that those ascetics had the conditions for going forth, he set out from Sāvatthī surrounded by the community of bhikkhus, teaching as he went, and arrived at that village. The villagers, seeing the Blessed One, gave a great offering. The Blessed One taught them Dhamma. Through that teaching some became stream-enterers (sotāpanna), some once-returners (sakadāgāmin), some non-returners (anāgāmin), and some went forth and attained arahantship (arahatta). Then the Blessed One returned to Sāvatthī.

Soon afterwards those ascetics came again to the village. Seeing them, the villagers did not show the former warmth. The ascetics asked: “Friends, why are these villagers not as they used to be? Has the village been harmed by royal punishment, or has there been famine? Or has some wanderer of higher virtue and qualities than ours come to this village?” The villagers replied: “Venerable sirs, the village has not been harmed by royal punishment, nor has there been famine. It is because a Buddha (buddha) has appeared in the world, and that Blessed One came here and taught Dhamma for the good of beings.”

Hearing this, the ascetic Āmagandha asked: “Householders, do you truly say ‘Buddha’?” “Venerable sir, we do indeed say ‘Buddha.’” They said this three times. The ascetic exclaimed: “The name ‘Buddha’ is indeed hard to hear in this world!” Filled with joy he praised them and asked: “Does that Buddha eat āmagandha, or does he not?” The villagers asked: “Venerable sir, what is āmagandha?” The ascetic replied: “Householders, āmagandha means fish and flesh.” The villagers said: “Venerable sir, the Blessed One does eat fish and flesh.” Hearing this the ascetic was distressed and thought: “Would that that person were not a true Buddha!” Then he thought again: “The appearance of Buddhas is rare; I should still go and see the Buddha and ask him myself.” So he asked the villagers the direction the Blessed One had gone and, like a cow longing for her calf, hurried on, staying only one night in each place, until he reached Sāvatthī and entered Jetavana with his following. At that time the Blessed One was seated on the Dhamma-seat ready to teach. The ascetics approached, said nothing, offered no homage, and sat to one side. The Blessed One greeted them with words such as “Are the seers well?” They replied: “Venerable Gotama, all is well.” Then Āmagandha asked the Blessed One: “Venerable Gotama, do you eat āmagandha or not?”

The Blessed One asked: “Brahmin, what do you mean by āmagandha?”

The ascetic answered: “Venerable Gotama, fish and flesh.”

The Blessed One said: “Brahmin, fish and flesh are not āmagandha. In truth, āmagandha means all defilements (kilesa), evils, and unwholesome states.”

He added: “Brahmin, it is not only you who now ask about āmagandha. In the past a brahmin named Tissa asked the Blessed One Kassapa the same question. He asked thus, and the Blessed One answered thus.”

Then the Blessed One recited the verses spoken of old by the brahmin Tissa and the Blessed One Kassapa, in order to instruct this brahmin, beginning: “They eat millet, wild grain, rice, wild rice obtained by Dhamma…” and so on. This is the origin of the sutta here.

**As for the past life, it was as follows.** It is said that the Bodhisatta, after fulfilling the perfections (pāramī) through countless asaṅkheyyas and a hundred thousand great aeons, was conceived in Bārāṇasī in the womb of a brahmin named Brahmadatta and his wife Dhanavatī. On the same day his chief disciple (aggasāvaka) died from a heavenly realm and was conceived in the womb of the deputy priest’s wife. The two were conceived on the same day, born on the same day, and named on the same day: one Kassapa, the other Tissa. They grew up as playmates from childhood, playing in the mud. Tissa’s father told his son: “Dear child, this Kassapa will in future go forth and become a Buddha; you should go forth under him and make the cause for release from birth and death.” Tissa agreed: “Very well.” He went to the Bodhisatta and said: “Friend, let us both go forth!” The Bodhisatta agreed. When they reached the age for going forth, Tissa said: “Come, friend, let us go forth!” But the Bodhisatta did not move. Tissa thought: “His wisdom is probably not yet ripe,” and left home first, took up the ascetic’s going-forth, built a hermitage at the foot of a mountain in the forest, and dwelt there. The Bodhisatta later, though still a householder, mastered mindfulness of breathing (ānāpānassati) and attained the four jhānas and five supernormal knowledges (abhiññā). Afterwards he rode his palace to the vicinity of the Bodhi-seat (bodhimaṇḍa) and resolved: “May this palace return to its former place.” The palace returned and stayed there. It is said that one who has not gone forth cannot approach the Bodhi-seat. So the Bodhisatta went forth, reached the Bodhi-seat, sat down, and practised striving for seven days; within seven days he attained supreme perfect enlightenment (sammāsambodhi).

At that time twenty thousand wandering ascetics dwelt at Isipatana. The Blessed One Kassapa gathered them and turned the Wheel of Dhamma. At the end of the recitation all the ascetics attained arahantship. Thereafter the Blessed One dwelt at Isipatana surrounded by twenty thousand arahant bhikkhus. King Kikī of Kāsi served him with the four requisites.

One day a resident of Bārāṇasī came into the mountains seeking sandalwood and the like and reached Tissa the ascetic’s hermitage. After paying homage he stood to one side. The ascetic saw him and asked: “Where have you come from?” “Venerable sir, from Bārāṇasī.” “Is there any news there?” “Venerable sir, a Perfectly Enlightened One named Kassapa has appeared there.” Hearing this rare news the ascetic was filled with joy and asked: “Does he eat āmagandha or not?”

“Venerable sir, what is āmagandha?”

“Friend, fish and flesh.”

“Venerable sir, the Blessed One does eat fish and flesh.” Hearing this the ascetic was distressed. But he thought again: “I should still go and see him and ask for myself. If he says ‘I eat āmagandha,’ I will dissuade him: ‘Venerable sir, this is not fitting for your birth, clan, and family.’ Then I will go forth under him and make the cause for release from birth and death.” So he took light requisites, stayed only one night in each place, and arrived at Bārāṇasī towards evening, entering Isipatana.

At that time the Blessed One was also seated on the Dhamma-seat ready to teach. The ascetic approached, offered no homage, said nothing, and stood to one side. The Blessed One saw him and greeted him as before. He replied: “Venerable Kassapa, all is well,” and so on, sat to one side, and asked: “Venerable Kassapa, do you eat āmagandha or not?”

The Blessed One answered: “Brahmin, I do not eat āmagandha.”

The ascetic praised him: “Excellent, excellent! Venerable Kassapa, it is well that you do not eat the corpses of others (parakuṇapa). This is fitting for Venerable Kassapa’s birth, clan, and family.”

Then the Blessed One thought: “I said ‘I do not eat āmagandha’ with reference to defilements (kilesa), but this brahmin thinks it means fish and flesh. Tomorrow I will not enter the village for alms; I will eat only the food sent from King Kikī’s palace. That will give rise to discussion of āmagandha, and then I can instruct this brahmin with a Dhamma talk.”

Early the next morning, after attending to his bodily needs, the Blessed One entered the fragrant hut (gandhakuṭi). The bhikkhus, seeing the door of the fragrant hut closed, knew the Blessed One did not wish to enter the village with them that day; they circumambulated the hut to the right and went into the city for alms themselves.

The Blessed One came out of the fragrant hut and sat on the prepared seat. The ascetic, having cooked the vegetables he had gathered, came and sat near the Blessed One. King Kikī of Kāsi, seeing the bhikkhus begging in the city, asked: “Venerable sirs, where is the Blessed One?” Hearing “Great king, the Blessed One is in the monastery,” he sent food of various flavours, including many kinds of meat dishes, to the Blessed One. The ministers brought the food to the monastery, informed the Blessed One, offered the water of donation (dakkhiṇodaka), and began to serve. First they offered porridge containing various meat dishes. The ascetic stood to one side thinking: “Will he eat it or not?” While the Blessed One drank the porridge before his eyes, he put a piece of meat into his mouth. The ascetic saw this and became angry. After the Blessed One finished the porridge they offered rice with various flavours and side-dishes. Seeing him accept and eat, the ascetic became still angrier, thinking: “He eats fish and flesh and yet says ‘I do not eat’!” When the Blessed One had finished the meal, washed his hands and feet and sat down, the ascetic approached and said: “Venerable Kassapa, you are speaking falsely; this is not the way of the wise. False speech is blamed by the Buddhas. Even those seers who live at the foot of mountains on roots and forest fruits do not speak falsely.” Then he praised the virtues of the ancient seers in verse, beginning: “They eat millet, wild grain, rice, wild rice obtained by Dhamma…” and so on.)

**242.**

“The peaceful ones eat millet, wild grain, rice, wild rice, leaf-fruits, root-fruits, and creeper-fruits obtained by Dhamma; 

they do not speak falsehood for the sake of sensual pleasure.

**(Commentary: “sāmāka” (millet) is a kind of grain, a wild-grass food eaten after threshing or picking. “ciṅgūlaka” (wild grain) has ears shaped like the kaṇavīra flower (oleander). “cīnakāni” (rice) is a kind of wild rice growing at the foot of forest mountains, not cultivated, also called cīnamugga. “pattaphala” (leaf-fruits) means any edible green leaves. “mūlaphala” (root-fruits) means any edible tubers. “gavipphala” (creeper-fruits) means fruits of any creeper or tree. In general the word “root” covers tubers, “fruit” covers fruits of trees and creepers, while “gavipphala” especially means fruits of plants growing in water, such as water-caltrop (siṅghāṭaka) and water-sugarcane (kaseruka).**

**“dhammena laddhaṃ” (obtained by Dhamma) means they have given up wrong livelihood such as acting as messengers and carrying messages, and obtain food in the forest by gleaning fallen ears (uñchācariyā). “sata” means those peaceful noble ones (ariya). “asnamānā” means eating.**

**“na kāmakāmā alikaṃ bhaṇanti” (they do not speak falsehood for the sake of sensual pleasure) means those seers (isi) are without “I” and “mine,” without attachment; unlike you (the ascetic questioning the Blessed One), who crave various tasty pleasures, eat āmagandha (fish and flesh) and yet say “Brahmin, I do not eat āmagandha,” speaking such falsehood. They do not speak falsehood out of craving for sensual pleasure as you do. Here, by praising the ancient seers, he indirectly points to a supposed fault of the Blessed One.)**

**243.**

“But if someone eats refined, purified, excellent food offered and respectfully presented by others, 

Kassapa, that person is in fact eating āmagandha.

**(Commentary: While saying this he carefully examined the Blessed One’s body from the soles of the feet to the crown of the head and saw the thirty-two marks of a Great Man (dvattiṃsavaralakkhaṇa), the eighty minor characteristics (asītianubyañjana), and the fathom-wide radiance surrounding the body (byāmappabhā). Seeing this he thought: “A body endowed with such perfect marks of a Great Man should not speak falsehood. Because of the fruit of truthful speech in past lives the tuft of white hair (uṇṇā) grew between the brows, white and soft as cotton, and a single hair grew from each pore. How could such a one speak falsehood now? Surely he means another kind of ‘āmagandha’ when he says ‘Brahmin, I do not eat āmagandha.’ I should ask him.” Then reverence arose in him and, still addressing him by clan-name, he spoke the latter part of this verse:)**

**244.**

“O kinsman of Brahmā (brahmabandhu), you claim: ‘Āmagandha has nothing to do with me,’ 

yet you enjoy fragrant rice together with well-cooked bird-flesh. 

Kassapa, I ask you this: what then is the āmagandha you mean?”

**245.**

“Killing, beating, binding, stealing, false speech, deceit and trickery, 

hypocritical learning, consorting with others’ wives — this is ‘āmagandha,’ not the eating of flesh.

**(Commentary: “nikati” (deceit) means giving hope with words such as “I will give, I will do” and then disappointing that hope. “vañcanāni” (trickery) means selling as gold what is not gold, and the like. “ajjhenakuttaṃ” (hypocritical learning) means studying many meaningless texts.)**

**246.**

“Those in this world who are unrestrained in sensual pleasures, greedy for tastes, stained with impurity, 

holding the view of non-existence, morally crooked, hard to lead — this is ‘āmagandha,’ not the eating of flesh.

**(Commentary: “ye idha kāmesu asaññatā janā” means any worldlings (puthujjana) in this world who, in the so-called enjoyment of sensual pleasures, have no limits even with mother, aunt and so on, having lost restraint and self-control.**

**“natthikadiṭṭhī” means those possessing the ten wrong views such as “there is no giving, no sacrifice.”**

**“visamā” means those whose bodily, verbal and mental conduct is uneven (visama).**

**“durannayā” means those hard to teach, hard to convince, possessing obstinacy, tight grasping, and unwillingness to let go.)**

**247.**

“Those who are coarse, cruel, backbiters, betrayers of friends, without compassion, arrogant, stingy, who give not a hair — this is ‘āmagandha,’ not the eating of flesh.

**(Commentary: “ye lūkhasā” means those whose life is coarse (lūkha) and tasteless (nirasā), that is, those devoted to self-mortification (attakilamathānuyuttā).** 

**“dāruṇā” means harsh (kakkhaḷa), hard to live with.** 

**“piṭṭhimaṃsikā” means those who speak well to one’s face and ill behind one’s back. Because they dare not look the person in the face and only gnaw the flesh of the back, they are called “back-flesh-eaters (piṭṭhimaṃsikā).”** 

**“mittadduno” means betrayers of friends, those who act wrongly toward friends who have placed trust in them, in matters of property and life.** 

**“nikkaruṇā” means lacking compassion, not wishing beings well.** 

**“atimānino” means those possessed of conceit (atimāna). As the Vibhaṅga says: “Someone looks down on others because of birth and so on; this conceit is a manifestation of mental inflation.”** 

**“adānasīlā” means those whose nature is stingy, inclined not to give, not delighting in sharing.** 

**“na ca denti kassacī” means that because of this habit of not giving, even when asked they give nothing to anyone. They are like those who never give in their families, or like those whose destination is hungry ghosts. Some also read “ādānasīlā,” meaning they are only accustomed to taking (ādāna) and give nothing to anyone.)**

**248.**

“Anger, pride, obstinacy, hostility, deceit, envy, false speech, conceit, arrogance, association with the bad — this is ‘āmagandha,’ not the eating of flesh.

**(Commentary: “kodho” (anger) should be understood as explained in the Snake Sutta and elsewhere.** 

**“mado” (pride) means intoxication of mind, as the Vibhaṅga describes various prides: pride of birth, clan, health, and so on.** 

**“thambho” (obstinacy) means stubbornness, rigidity.** 

**“paccupaṭṭhāpanā” (hostility) means setting up opposition, resisting and opposing what is spoken in accordance with Dhamma and reason.** 

**“māyā” (deceit) means concealing the evil one has done, as elaborated in the Vibhaṅga.** 

**“usūyā” (envy) means discontent at others’ gains, honour and the like.** 

**“bhassasamussayo” (false speech) means exaggeration in speech, self-praise.** 

**“mānātimāno” (conceit and arrogance) is as the Vibhaṅga says: “Someone first regards himself as equal to others because of birth and so on, then regards himself as superior and others as inferior. This conceit… is a manifestation of mental inflation.”** 

**“asabbhi santhavo” (association with the bad) means intimacy with those who are not good people (asappurisa).)**

**249.**

“Those of evil conduct and broken virtue, who do not repay debts, who slander and stir up, who cheat in trade, who are counterfeit — 

the base people who do evil in this world — this is ‘āmagandha,’ not the eating of flesh.

**(Commentary:** 

**By slander (pesuñña) one becomes an informer (sūcaka).**

**“vohārakūṭā idha pāṭirūpikā” means those who occupy a position where they should judge according to Dhamma (dhammaṭṭhaṭṭhāne) yet take bribes (lañjaṃ gahetvā) and defeat the parties (sāmike parājenti); because they have this fraudulent way of livelihood (kūṭena vohārena) they are called “fraudulent traders” (vohārakūṭā); and because they are counterfeits of just judges (dhammaṭṭhapaṭirūpakattā) they are called “counterfeit” (pāṭirūpikā). Or “idha” here means “in the Teaching,” and “pāṭirūpikā” means immoral evil bhikkhus (dussīlā). Because by completeness of deportment and so on (iriyāpathasampadādīhi) they appear like virtuous ones (sīlavantapaṭirūpaṃ atthi), they are “resemblances” (paṭirūpā), and being resemblances they are “counterfeits” (pāṭirūpikā).**

**“narādhamā yedha karonti kibbisanti” means those base people (narādhamā) in this world who commit the evil called “wrong practice” (micchāpaṭipatti) against parents, Buddhas, Paccekabuddhas and so on.)**

**250.**

“Those in this world who are unrestrained toward living beings, who seize what belongs to others, who delight in harming, who are immoral, cruel, harsh, without respect — this is ‘āmagandha,’ not the eating of flesh.

**(Commentary: “ye idha pāṇesu asaññatā janā” means those in this world who do as they please with living beings, killing hundreds and thousands without a shred of pity, unrestrained (asaṃyatā).** 

**“paresamādāya vihesamuyyutā” means seizing others’ property or life; when someone begs or tries to stop them saying “do not do this,” they harm them with fists, clods, sticks and the like (vihesaṃ uyyutā). Or they gather a crowd (samādāya) to bully others, saying “today beat ten, today beat twenty,” and then kill, bind and otherwise harm those people.** 

**“dussīlaluddā” means those without virtue (nissīlā) and of bad conduct (durācārattā), as well as fierce (luddā), engaged in cruel work (kurūrakammantā), with blood-stained hands (lohitapāṇitāya) — here especially fishermen, hunters, fowlers and the like.** 

**“pharusā” means those of harsh speech (pharusavācā).** 

**“anādarā” means those without respect, who do not think “I will not do this again; I will stop this behaviour,” that is, lacking such regard (ādaravirahitā).)**

**251.**

“Those who are greedy, hostile, always doing evil deeds, who after death fall into darkness, 

beings who fall head-first into hell — this is ‘āmagandha,’ not the eating of flesh.

**252.**

“Not eating fish and flesh, going naked, shaving the head, wearing long hair, smearing oneself with dirt, wearing coarse skins, tending the sacrificial fire, 

the various austerities, mantras, offerings, sacrifices, and observances of the seasons in the world cannot purify a worldling who has not yet gone beyond doubt.

**253.**

“One who guards the faculties, wanders in the world, lives in the Dhamma, delights in uprightness and gentleness, 

has gone beyond attachment, has cut off all suffering — that wise one is no longer stained by what is seen or heard.”

**(Commentary: From here the two verses beginning “iccetamatthaṃ” (“thus this meaning”) were recited by the compilers (saṅgītikārehi).)**

**254.**

The Blessed One (bhagavā) repeatedly made this meaning clear; the one who had gone to the far shore of mantras (mantapāragū) proclaimed this Dhamma; 

the sage (munī) taught in splendid verses, showing the truth that is free from āmagandha, without attachment, hard to fathom.

**255.**

Having heard the well-spoken words of the Buddha (buddha) — the teaching free from āmagandha that removes all suffering — 

that humble-minded one (nīcamano) paid homage to the Tathāgata and at once gladly went forth.

After hearing this, that brahmin likewise became humble in mind, paid homage at the Blessed One’s feet, and together with his following requested the going-forth. The Blessed One said: “Come, bhikkhus.” They likewise attained the status of “Come, bhikkhu” (ehibhikkhubhāvaṃ patvā), came through the air, paid homage to the Blessed One, and within a few days all attained the highest fruit — arahantship — and dwelt therein.

**2. 師子經（Sīhasuttaṃ）**

♦ 12. 有一次，世尊住在毗舍離（Vesālī）大林（Mahāvana）的重閣講堂（Kūṭāgārasālā）。那時，許多著名又著名的離車人（Licchavī）在議事堂（santhāgāra）裡坐在一起、聚會在一起，用種種方式稱讚佛的功德，稱讚法的功德，稱讚僧的功德。

♦ 那時，將軍師子（Sīha senāpati）是尼乾陀的弟子（nigaṇṭhasāvaka），正坐在那群會眾裡。於是將軍師子這樣想：「毫無疑問，那位世尊一定是阿羅漢、正等正覺者。正因為這樣，這些許多著名又著名的離車人（Licchavī）才在議事堂裡坐在一起、聚會在一起，用種種方式稱讚佛的功德，稱讚法的功德，稱讚僧的功德。我何不到那位阿羅漢、正等正覺的世尊那裡去見他呢？」於是將軍師子走向尼乾陀若提子（Nigaṇṭha Nāṭaputta）那裡；到了之後，對尼乾陀若提子說：「尊者，我想去見沙門喬達摩（Gotama）。」

♦「師子（Sīha），你是主張有作為的人，怎麼還要去見主張無作為的沙門喬達摩呢？師子，沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子。」於是將軍師子為了去見世尊而做的出行準備，就平息了。

♦ 第二次，許多著名又著名的離車人（Licchavī）又在議事堂裡坐在一起、聚會在一起，用種種方式稱讚佛……法……僧的功德。將軍師子第二次又這樣想：「毫無疑問，那位世尊一定是阿羅漢、正等正覺者。正因為這樣，這些許多著名又著名的離車人（Licchavī）才在議事堂裡坐在一起、聚會在一起，用種種方式稱讚佛的功德，稱讚法……僧的功德。我何不到那位阿羅漢、正等正覺的世尊那裡去見他呢？」於是將軍師子走向尼乾陀若提子（Nigaṇṭha Nāṭaputta）那裡；到了之後，對尼乾陀若提子說：「尊者，我想去見沙門喬達摩（Gotama）。」

♦「師子，你是主張有作為的人，怎麼還要去見主張無作為的沙門喬達摩呢？師子，沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子。」將軍師子為了去見世尊而做的出行準備，第二次又平息了。

♦ 第三次，許多著名又著名的離車人（Licchavī）又在議事堂裡坐在一起、聚會在一起，用種種方式稱讚佛……法……僧的功德。將軍師子第三次這樣想：「毫無疑問，那位世尊一定是阿羅漢、正等正覺者。正因為這樣，這些許多著名又著名的離車人（Licchavī）才在議事堂裡坐在一起、聚會在一起，用種種方式稱讚佛的功德，稱讚法的功德，稱讚僧的功德。這些尼乾陀（Nigaṇṭhā），問過也好，沒問過也好，能把我怎樣？我何不連問都不問尼乾陀，就到那位阿羅漢、正等正覺的世尊那裡去見他呢？」

♦ 於是將軍師子在白天裡，帶大約五百輛車，從毗舍離（Vesālī）出發，要去見世尊。車子能走的地方，他就坐車走；然後下車，步行前往。將軍師子走向世尊那裡；到了之後，禮敬世尊，在一旁坐下。坐在一旁的將軍師子對世尊說：

♦「尊者，我聽過這樣的話：『沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子。』尊者，那些這樣說的人——『沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子』——他們是不是在說世尊所說過的話？是不是沒有用不實的話來誣衊世尊？是不是隨法而解答法？是不是沒有任何有法相應的主張與隨說落到可呵責的地方？尊者，我們並不想誣衊世尊。」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張有作為的，他說有作為的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張斷滅的，他說斷滅的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是厭惡的，他說厭惡的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是調伏者，他為了調伏而說法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是苦行者，他說苦行的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是不入胎的，他說不入胎的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是給安慰的，他為了安慰而說法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子』呢？師子，我說身惡行、語惡行、意惡行是不該做的；我說種種惡的、不善的法是不該做的。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張有作為的，他說有作為的法，也用那個來調伏弟子』呢？師子，我說身善行、語善行、意善行是該做的；我說種種善法是該做的。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張有作為的，他說有作為的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張斷滅的，他說斷滅的法，也用那個來調伏弟子』呢？師子，我說貪的斷滅、瞋的斷滅、癡的斷滅；我說種種惡的、不善的法的斷滅。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張斷滅的，他說斷滅的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是厭惡的，他說厭惡的法，也用那個來調伏弟子』呢？師子，我厭惡身惡行、語惡行、意惡行；我厭惡種種惡的、不善的法的成就。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是厭惡的，他說厭惡的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是調伏者，他為了調伏而說法，也用那個來調伏弟子』呢？師子，我為了調伏貪、瞋、癡而說法；我為了調伏種種惡的、不善的法而說法。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是調伏者，他為了調伏而說法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是苦行者(tapassī)，他說苦行的法，也用那個來調伏弟子』呢？師子，我說惡的、不善的法是該燒的(tapanīyā :佛陀這裡玩‘食字’ )：身惡行、語惡行、意惡行。師子，誰的那些該燒的惡不善法已經捨斷、連根切斷、像棕櫚樹被斬斷那樣、使之不存在、將來不再生起，我就稱那個人為『苦行者』。師子，如來那些該燒的惡不善法已經捨斷、連根切斷、像棕櫚樹被斬斷那樣、使之不存在、將來不再生起。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是苦行者，他說苦行的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是不入胎的，他說不入胎的法，也用那個來調伏弟子』呢？師子，誰的將來入胎、再生的出生已經捨斷、連根切斷、像棕櫚樹被斬斷那樣、使之不存在、將來不再生起，我就稱那個人為『不入胎的』。師子，如來的將來入胎、再生的出生已經捨斷、連根切斷、像棕櫚樹被斬斷那樣、使之不存在、將來不再生起。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是不入胎的，他說不入胎的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是給安慰的，他為了安慰而說法，也用那個來調伏弟子』呢？師子，我是以最上的安慰來給安慰的人，我為了安慰而說法，也用那個來調伏弟子。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是給安慰的，他為了安慰而說法，也用那個來調伏弟子。』」

♦ 這樣說了之後，將軍師子對世尊說：「太好了，尊者！太好了，尊者！……尊者，請世尊記住我是優婆塞，從今天起終生歸依。」

♦「師子，你先考慮清楚再做。對你們這樣有名望的人來說，考察再做是好的。」

「尊者，世尊這樣對我說：『師子，你先考察再做。對你們這樣有名望的人來說，考慮清楚再做是好的。』因此我對世尊更加歡喜、更加滿意。尊者，要是別的外道得到我這樣的弟子，幾乎會扛著旗幟走遍整個毗舍離（Vesālī），說：『將軍師子已成為我們的弟子。』可是世尊卻這樣說：『師子，你先考慮清楚再做。對你們這樣有名望的人來說，考慮清楚再做是好的。』尊者，我第二次歸依世尊、法和比丘僧。請世尊記住我是優婆塞，從今天起終生歸依。」

♦「師子，你的家長期以來就像尼乾陀們的水井一樣。因此，他們來了，你應認為該給他們缽食。」

「尊者，世尊這樣對我說：『師子，你的家長期以來就像尼乾陀們的水井一樣。因此，他們來了，你應認為該給他們缽食。』因此我對世尊更加歡喜、更加滿意。尊者，我聽過這樣的話：『沙門喬達摩這樣說——只該給我布施，只該給我的弟子布施；只給我的才有大果，給別人的沒有大果；只給我弟子的才有大果，給別人弟子的沒有大果。』可是世尊卻也勸我對尼乾陀布施。不過，尊者，這方面我們會知道分寸。尊者，我第三次歸依世尊、法和比丘僧。尊者，請世尊記住我是優婆塞，從今天起終生歸依。」

♦ 於是世尊為將軍師子講次第的話，也就是：布施的話、戒的話、天界的話，顯示感官欲樂的過患、下劣、雜染，以及出離的利益。當世尊知道將軍師子心已適於受教、心柔軟、心無蓋障、心高揚、心淨信時，便開示諸佛親自提出的說法——苦、集、滅、道。就像一塊潔淨、沒有黑點的布，能好好受染一樣；同樣地，將軍師子就在那個座位上，生起離塵離垢的法眼：「凡是有集法的，一切都是滅法。」

♦ 於是將軍師子見了法、得了法、知了法、深入了法，渡過了疑，猶豫已盡，得到無所畏，在導師的教法裡不依賴他人，對世尊說：「尊者，願世尊連同比丘僧，接受我明天的飯食。」世尊以沉默接受了。

♦ 將軍師子知道世尊接受了，便從座位起來，禮敬世尊，右繞後離去。接著將軍師子叫來一個人：「喂，你去找現成的肉。」過了那一夜，將軍師子在自己家裡備好精美的嚼食和噉食，讓人向世尊通報時間：「尊者，時候到了！飯食已備好。」

♦ 於是世尊在上午穿好衣，拿了鉢和衣，走向將軍師子的住宅；到了之後，與比丘僧一起坐在設好的座位上。那時，許多尼乾陀在毗舍離（Vesālī）一條街又一條街、一個十字路口又一個十字路口，舉起手臂哭喊：「今天將軍師子殺了肥大的牲畜，給沙門喬達摩做了飯。沙門喬達摩明知那是指定而殺的肉，還吃那依業而有的肉。」

♦ 於是有一個人走向將軍師子那裡；到了之後，在將軍師子耳邊稟報：「尊者，請您知道！這些許多尼乾陀在毗舍離一條街又一條街、一個十字路口又一個十字路口，舉起手臂哭喊：『今天將軍師子殺了肥大的牲畜，給沙門喬達摩做了飯。沙門喬達摩明知那是指定而殺的肉，還吃那依業而有的肉。』」

「夠了，尊者！這些尊者長期以來就想說佛的壞話、說法的壞話、說僧的壞話。這些尊者並不疲倦於用不實的、空的、虛假的、不真實的話來誣衊那位世尊。而我們即使為了活命，也不會故意奪取生命。」

♦ 於是將軍師子親手以精美的嚼食和噉食，讓以佛為首的比丘僧吃飽、勸請。飯食完畢、手已離鉢之後，將軍師子在一旁坐下。世尊對坐在一旁的將軍師子，以法的話開示、勸導、激勵、使歡喜，然後從座位起來離去。

（那時，世尊就這件事、就這個因緣，先講了一番法，然後召喚比丘們說：

「比丘們，特地為你們宰殺的肉，不可以吃。誰吃了，就犯『惡作』（dukkaṭa，突吉羅）這種輕罪。

比丘們，我允許魚和肉，但必須在三方面都乾淨、沒問題——

一、自己沒看見是為自己而宰殺的；

二、自己沒聽說是為自己而宰殺的；

三、心裡也不懷疑為自己而宰殺的。」----巴利律藏《大品》（Mahāvagga）第六〈藥犍度〉（Bhesajjakkhandhaka）「師子將軍事」（Sīhasenāpativatthu））

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## English

**2. The Discourse to Sīha (Sīhasuttaṃ)**

♦ 12. On one occasion the Blessed One was staying at Vesālī in the Great Wood, in the Hall with the Peaked Roof. At that time many well-known Licchavis were sitting together in the assembly hall, praising in many ways the virtues of the Buddha, the Dhamma, and the Saṅgha.

♦ At that time General Sīha, a disciple of the Nigaṇṭhas, was sitting in that assembly. It occurred to him: “Undoubtedly that Blessed One must be an Arahant, a Fully Awakened One. That is why these many well-known Licchavis sit together in the assembly hall praising the Buddha, the Dhamma, and the Saṅgha in many ways. Suppose I were to go and see that Blessed One, the Arahant, the Fully Awakened One.” He went to Nigaṇṭha Nāṭaputta and said: “Venerable sir, I wish to go and see the ascetic Gotama.”

♦ “Sīha, you hold the doctrine of action. Why would you go to see the ascetic Gotama, who holds the doctrine of non-action? The ascetic Gotama teaches a doctrine of non-action and trains his disciples in that.” Then Sīha’s resolve to go and see the Blessed One subsided.

♦ A second time the Licchavis praised the Triple Gem, Sīha thought the same thought, asked Nāṭaputta again, and was stopped again; his resolve subsided a second time.

♦ A third time the same praise arose. Sīha thought: “Undoubtedly he is an Arahant, a Fully Awakened One. What can these Nigaṇṭhas do to me, whether I ask leave or not? Suppose I go to see the Blessed One without even asking them.”

♦ Then, in the daytime, with about five hundred carriages, Sīha left Vesālī to see the Blessed One. Where the ground allowed a vehicle he rode; then he alighted and went on foot. He approached the Blessed One, paid homage, sat to one side, and said:

♦ “Venerable sir, I have heard: ‘The ascetic Gotama holds the doctrine of non-action; he teaches non-action and trains his disciples in that.’ Those who say this—do they report what the Blessed One has said? Do they not misrepresent him with what is untrue? Do they explain in accordance with the Dhamma? Does no reasonable consequence of their statement land in a blameworthy place? We do not wish to misrepresent the Blessed One.”

♦ The Blessed One then showed eight ways in which one could *rightly* say those labels of him:

- **Non-action**: he teaches that bodily, verbal, and mental misconduct, and many unwholesome states, should *not* be done. 

- **Action**: he teaches that bodily, verbal, and mental good conduct, and many wholesome states, *should* be done. 

- **Annihilation**: he teaches the cutting off of greed, hatred, and delusion, and of many unwholesome states. 

- **Disgust**: he is disgusted by misconduct of body, speech, and mind, and by the undertaking of many unwholesome states. 

- **Discipliner**: he teaches for the disciplining of greed, hatred, delusion, and many unwholesome states. 

- **Ascetic (tapassin)**: he says evil unwholesome states are *to be burned* (*tapanīya*—a play on the word). One whose such states are abandoned, cut off at the root, like a palm stump, made non-existent, incapable of arising again—him he calls an ascetic. In the Tathāgata those states are so abandoned. 

- **Not entering a womb**: one for whom future womb-birth and renewed existence are abandoned in the same way—him he calls “not entering a womb.” So it is for the Tathāgata. 

- **Consoler**: he consoles with the highest consolation and teaches the Dhamma for consolation.

♦ When this was said, Sīha said: “Excellent, venerable sir! … Please remember me as a lay follower who has gone for refuge from this day forth for life.”

♦ “Sīha, consider carefully first. For well-known people like you, it is good to investigate before acting.” 

“Venerable sir, that you say this makes me even more pleased. If other sectarians gained a disciple like me, they would almost parade a banner through all Vesālī: ‘General Sīha has become our disciple.’ But the Blessed One tells me to think it through first. A second time I go for refuge to the Buddha, the Dhamma, and the Bhikkhu-Saṅgha. Please remember me as a lay follower from this day forth for life.”

♦ “Sīha, your family has long been like a well for the Nigaṇṭhas. When they come, you should still think food-offerings ought to be given to them.” 

“That you say this pleases me still more. I had heard that the ascetic Gotama says gifts should be given only to him and his disciples, and only those gifts bear great fruit. Yet the Blessed One even encourages me to give to the Nigaṇṭhas. We will know the proper measure here. A third time I go for refuge. Please remember me as a lay follower from this day forth for life.”

♦ Then the Blessed One gave Sīha a gradual talk: giving, virtue, the heavens; the danger, degradation, and defilement of sensual pleasures; and the benefit of renunciation. When he knew Sīha’s mind was ready, pliant, unobstructed, uplifted, and confident, he set forth the teaching unique to the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth without stain takes dye well, so on that very seat the dust-free, stainless Dhamma-eye arose in Sīha: “Whatever is subject to arising is all subject to cessation.”

♦ Seeing the Dhamma, attaining it, knowing it, plunging into it, having crossed doubt, free of uncertainty, having gained intrepidity, independent of others in the Teacher’s teaching, Sīha invited the Blessed One with the Saṅgha for the next day’s meal. The Blessed One accepted in silence.

♦ Knowing this, Sīha rose, paid homage, circumambulated, and left. He told a man: “Go and find already available meat.” After that night he had excellent food prepared in his house and had the time announced: “It is time, venerable sir. The meal is ready.”

♦ In the morning the Blessed One dressed, took bowl and robe, and went to Sīha’s house, sitting down with the Saṅgha. Meanwhile many Nigaṇṭhas went from street to street and from crossroads to crossroads in Vesālī, waving their arms and crying: “Today General Sīha has killed a large animal and made a meal for the ascetic Gotama. The ascetic Gotama eats meat killed on purpose for him, meat connected with that deed—and he knows it.”

♦ A man whispered this to Sīha. Sīha said: “Enough. Those venerable ones have long wanted to speak ill of the Buddha, Dhamma, and Saṅgha. They do not weary of slandering the Blessed One with what is false, empty, and untrue. And we would not deliberately deprive a living being of life even for the sake of life itself.”

♦ Then Sīha with his own hands served the Saṅgha headed by the Buddha with excellent food. When the Blessed One had finished and withdrawn his hand from the bowl, Sīha sat to one side. The Blessed One instructed, urged, roused, and gladdened him with a talk on the Dhamma, then rose from his seat and left.

*(Vinaya, Mahāvagga, Medicine Chapter, the story of General Sīha:)* 

Then, on that account, the Blessed One gave a Dhamma talk and addressed the bhikkhus: 

“Bhikkhus, meat that has been killed specifically for you should not be eaten. Whoever eats it commits an offence of wrong-doing (*dukkaṭa*). 

Bhikkhus, I allow fish and meat that are pure in three respects: 

1. you did not see that it was killed for you; 

2. you did not hear that it was killed for you; 

3. you do not suspect that it was killed for you.”

---

## ไทย

**2. สีหสูตร (Sīhasuttaṃ)**

♦ 12. สมัยหนึ่ง พระผู้มีพระภาคประทับ ณ กูฏาคารศาลา ป่ามหาวัน ใกล้เมืองเวสาลี (Vesālī) ครั้งนั้น เจ้าลิจฉวี (Licchavī) ผู้มีชื่อเสียงหลายคนนั่งประชุมกันในศาลาประชุม กล่าวสรรเสริญคุณของพระพุทธ พระธรรม พระสงฆ์ โดยปริยายต่าง ๆ

♦ ครั้งนั้น สีหเสนาบดี (Sīha senāpati) ผู้เป็นสาวกของนิครนถ์นั่งอยู่ในที่ประชุมนั้น เขาคิดว่า “ไม่ต้องสงสัย พระผู้มีพระภาคพระองค์นั้นคงเป็นพระอรหันต์สัมมาสัมพุทธเจ้า เพราะเหตุนั้นเจ้าลิจฉวีผู้มีชื่อเสียงเหล่านี้จึงสรรเสริญพระรัตนตรัย ถ้ากระไรเราจะไปเฝ้าพระองค์” เขาจึงไปหา นิครนถนาฏบุตร (Nigaṇṭha Nāṭaputta) กราบเรียนว่า “ท่านผู้เจริญ ข้าพเจ้าอยากไปเฝ้าพระสมณโคดม”

♦ “สีหะ ท่านถือวาทะว่ามีกรรม ไฉนจะไปเฝ้าพระสมณโคดมผู้ถือวาทะว่าไม่มีกรรม พระสมณโคดมแสดงธรรมแห่งการไม่ทำ และฝึกสาวกด้วยข้อนั้น” ความตั้งใจจะไปเฝ้าของสีหะจึงระงับ

♦ ครั้งที่สองก็เช่นเดียวกัน สรรเสริญอีก สีหะคิดอย่างเดิม ไปขออนุญาตอีก ถูกห้ามอีก ความตั้งใจระงับอีก

♦ ครั้งที่สาม สีหะคิดว่า “นิครนถ์เหล่านี้ ขออนุญาตหรือไม่ขอ จะทำอะไรเราได้ ถ้ากระไรเราจะไปเฝ้าโดยไม่ต้องขออนุญาตเสียเลย”

♦ กลางวัน สีหะจึงออกจากเวสาลีด้วยรถประมาณห้าร้อยคัน เพื่อเฝ้าพระผู้มีพระภาค ที่รถไปได้ก็ไปด้วยรถ แล้วลงเดินเท้า เข้าไปเฝ้า ถวายอภิวาท นั่ง ณ ที่ควรส่วนข้างหนึ่ง แล้วกราบทูลว่า

♦ “ข้าแต่พระองค์ผู้เจริญ ข้าพเจ้าได้ยินมาว่า ‘พระสมณโคดมถือวาทะว่าไม่มีกรรม แสดงธรรมแห่งการไม่ทำ และฝึกสาวกด้วยข้อนั้น’ คนที่พูดอย่างนั้น ท่านกล่าวตามที่พระผู้มีพระภาคตรัสจริงหรือ ไม่กล่าวตู่พระองค์ด้วยสิ่งที่ไม่จริงหรือ ย่อมจำแนกธรรมให้สมควรแก่ธรรมหรือ และวาทะกับอนุวาทะที่มีเหตุผลจะไม่ตกถึงฐานะอันวิญญูชนพึงติเตียนหรือ ข้าพเจ้าทั้งหลายไม่ประสงค์จะกล่าวตู่พระผู้มีพระภาค”

♦ พระผู้มีพระภาคจึงทรงแสดงว่า มีปริยายที่คนพูดชอบจะกล่าวได้อย่างนั้นได้ทั้งแปดอย่าง 

- **ไม่ทำ**: ทรงสอนว่าทุจริตทางกาย วาจา ใจ และอกุศลธรรมต่าง ๆ ไม่ควรทำ 

- **ทำ**: ทรงสอนว่าสุจริตทางกาย วาจา ใจ และกุศลธรรมต่าง ๆ ควรทำ 

- **ขาดสูญ**: ทรงสอนการตัดราคะ โทสะ โมหะ และอกุศลธรรมต่าง ๆ 

- **รังเกียจ**: ทรงรังเกียจทุจริตและการเข้าถึงอกุศลธรรม 

- **ผู้ฝึก**: ทรงแสดงธรรมเพื่อฝึกราคะ โทสะ โมหะ 

- **นักบำเพ็ญตบะ (tapassī)**: ทรงเรียกอกุศลว่าเป็นสิ่งที่พึงเผา (tapanīya—เล่นคำ) ผู้ที่อกุศลนั้นละได้แล้ว ตัดรากเหมือนต้นตาลถูกตัด ไม่เกิดอีก ผู้นั้นพระองค์เรียกว่านักบำเพ็ญตบะ พระตถาคตเป็นเช่นนั้น 

- **ไมเข้าครรภ์**: ผู้ที่การเข้าครรภ์และการเกิดใหม่ในภายหน้าละได้แล้วเช่นนั้น 

- **ผู้ให้ความอบอุ่นใจ**: ทรงให้ความอบอุ่นใจอย่างสูงสุด และแสดงธรรมเพื่อความอบอุ่นใจ

♦ สีหะกราบทูลว่า “เยี่ยมยอด พระเจ้าข้า … ขอพระผู้มีพระภาคจงทรงจำข้าพระองค์ว่าเป็นอุบาสก ผู้ถึงสรณะตั้งแต่วันนี้เป็นต้นไป ตลอดชีวิต”

♦ “สีหะ จงพิจารณาให้ดีก่อน สำหรับผู้มีชื่อเสียงอย่างท่าน การพิจารณาแล้วจึงทำเป็นการดี” 

“ที่พระองค์ตรัสอย่างนี้ ข้าพระองค์ยิ่งยินดี ถ้าเดียรถีย์อื่นได้สาวกอย่างข้าพระองค์ คงจะแบกธงเที่ยวประกาศทั่วเวสาลีว่า ‘สีหเสนาบดีเป็นสาวกของเราแล้ว’ แต่พระองค์กลับให้ข้าพระองค์คิดให้ดีก่อน ข้าพระองค์ขอถึงสรณะครั้งที่สอง”

♦ “สีหะ ตระกูลของท่านเป็นเหมือนบ่อน้ำของพวกนิครนถ์มานาน เมื่อพวกเขามา ท่านพึงเห็นว่าควรให้บิณฑบาตแก่เขา” 

“ที่ได้ยินมาว่าพระสมณโคดมห้ามให้ทานแก่ผู้อื่น แต่พระองค์ยังชวนให้ข้าพระองค์ให้ทานแก่นิครนถ์ด้วย ข้าพระองค์จะรู้จักประมาณในเรื่องนี้เอง ข้าพระองค์ขอถึงสรณะครั้งที่สาม”

♦ แล้วพระผู้มีพระภาคทรงแสดงอนุปุพพิกถา คือทานกถา ศีลกถา สวรรคกถา โทษ ความเลว ความเศร้าหมองของกาม และอานิสงส์ของเนกขัมมะ เมื่อทรงทราบว่าจิตของสีหะพร้อม อ่อนโยน ปราศจากนิวรณ์ เบิกบาน เลื่อมใส จึงทรงเปิดธรรมที่พระพุทธเจ้าทั้งหลายทรงยกขึ้นแสดงเอง คือทุกข์ สมุทัย นิโรธ มรรค ดั่งผ้าขาวสะอาดรับน้ำย้อมได้ดีฉันใด ในอาสนะนั้นเอง ธรรมจักษุอันปราศจากธุลีและมลทินก็เกิดแก่สีหะว่า “สิ่งใดมีความเกิดขึ้นเป็นธรรมดา สิ่งนั้นทั้งปวงมีความดับไปเป็นธรรมดา”

♦ สีหะเห็นธรรม บรรลุธรรม รู้ธรรม หยั่งลงในธรรม ข้ามพ้นความสงสัย ความลังเลหมดไป ได้ถึงความแกล้วกล้า ไม่ต้องอาศัยผู้อื่นในคำสอนของพระศาสดา จึงทูลนิมนต์เสวยในวันรุ่งขึ้น พระผู้มีพระภาคทรงรับด้วยดุษณีภาพ

♦ สีหะรู้ว่าทรงรับแล้ว จึงลุกขึ้น อภิวาท ทำประทักษิณแล้วหลีกไป สั่งคนว่า “ไปหาเนื้อที่มีอยู่แล้วตามปกติ” ล่วงราตรีนั้น จัดของเคี้ยวของฉันอย่างประณีตในเรือน แล้วให้กราบทูลว่า “ถึงเวลาแล้ว พระเจ้าข้า ภัตพร้อมแล้ว”

♦ เวลาเช้า พระผู้มีพระภาคทรงครองผ้า ถือบาตรและจีวร เสด็จไปยังเรือนของสีหะ ประทับนั่งพร้อมภิกษุสงฆ์ ขณะนั้นนิครนถ์จำนวนมากร้องไห้โบกแขนตามถนนและปากทางในเวสาลีว่า “วันนี้สีหเสนาบดีฆ่าสัตว์ใหญ่ ทำภัตถวายพระสมณโคดม พระสมณโคดมรู้แล้วยังฉันเนื้อที่เขาเจาะจงฆ่า ซึ่งเนื่องด้วยกรรมนั้น”

♦ มีคนกระซิบบอกสีหะ สีหะกล่าวว่า “พอเถิด ท่านเหล่านั้นปรารถนาจะกล่าวโทษพระพุทธ พระธรรม พระสงฆ์มานาน ไม่รู้จักเหนื่อยที่จะกล่าวตู่พระผู้มีพระภาคด้วยคำเท็จ ว่าง เหลว ไม่จริง ส่วนพวกเรา แม้เพราะเหตุแห่งชีวิต ก็จะไม่จงใจปลงชีวิตสัตว์”

♦ สีหะจึงประเคนของเคี้ยวของฉันอย่างประณีตแก่ภิกษุสงฆ์มีพระพุทธเจ้าเป็นประมุขด้วยมือตนเอง เมื่อเสวยเสร็จ ทรงวางพระหัตถ์จากบาตรแล้ว สีหะนั่ง ณ ที่ควรส่วนข้างหนึ่ง พระผู้มีพระภาคทรงชี้แจงให้เห็น ให้สมาทาน ให้กล้า ให้ร่าเริงด้วยธรรมีกถา แล้วเสด็จลุกจากอาสนะหลีกไป

*(พระวินัย มหาวรรค เภสัชชขันธกะ เรื่องสีหเสนาบดี)* 

ครั้งนั้น พระผู้มีพระภาคทรงแสดงธรรมีกถาในเรื่องนั้น แล้วตรัสเรียกภิกษุทั้งหลายว่า 

“ภิกษุทั้งหลาย ไม่ควรฉันเนื้อที่เขาเจาะจงฆ่าเพื่อตน ผู้ใดฉัน ต้องอาบัติทุกกฏ 

ภิกษุทั้งหลาย เราอนุญาตเนื้อและปลาที่บริสุทธิ์โดยส่วนสาม คือ 

๑ ไม่ได้เห็นว่าเขาฆ่าเพื่อตน 

๒ ไม่ได้ยินว่าเขาฆ่าเพื่อตน 

๓ ไม่ระแวงว่าเขาฆ่าเพื่อตน”

---

## Tiếng Việt

**2. Kinh Sư Tử (Sīhasuttaṃ)**

♦ 12. Một thời, Thế Tôn trú ở Vesālī, trong Đại Lâm, tại giảng đường nóc nhọn. Lúc ấy nhiều người Licchavī nổi danh đang họp ở nhà hội, dùng nhiều cách tán thán công đức Phật, Pháp và Tăng.

♦ Khi ấy tướng quân Sīha, đệ tử của Nigaṇṭha, đang ngồi trong hội chúng ấy. Ông nghĩ: “Chắc chắn Thế Tôn ấy là A-la-hán, Chánh Đẳng Giác. Vì thế những Licchavī nổi danh mới tán thán Tam Bảo như vậy. Hay ta đến yết kiến Thế Tôn.” Ông đến Nigaṇṭha Nāṭaputta thưa: “Bạch tôn giả, con muốn đến gặp sa-môn Gotama.”

♦ “Sīha, ông chủ trương có hành tác, sao lại đi gặp sa-môn Gotama chủ trương không hành tác? Sa-môn Gotama thuyết pháp không hành tác và dùng pháp ấy huấn luyện đệ tử.” Ý định lên đường của Sīha liền lắng xuống.

♦ Lần thứ hai cũng vậy: lại tán thán, Sīha lại nghĩ, lại hỏi, lại bị ngăn, ý định lại lắng.

♦ Lần thứ ba Sīha nghĩ: “Dù hỏi hay không hỏi, các Nigaṇṭha làm gì được ta? Chi bằng ta đi gặp Thế Tôn mà không hỏi họ.”

♦ Ban ngày, Sīha rời Vesālī với khoảng năm trăm xe để gặp Thế Tôn. Chỗ xe đi được thì đi xe, rồi xuống đi bộ. Ông đến đảnh lễ Thế Tôn, ngồi một bên, bạch:

♦ “Bạch Thế Tôn, con nghe nói: ‘Sa-môn Gotama chủ trương không hành tác, thuyết pháp không hành tác và huấn luyện đệ tử bằng pháp ấy.’ Những người nói như vậy có phải đang thuật lời Thế Tôn đã nói? Có phải họ không vu khống Thế Tôn bằng điều không thật? Có phải họ giải thích đúng pháp? Có phải không có chủ trương và hệ quả hợp lý nào rơi vào chỗ đáng trách? Chúng con không muốn vu khống Thế Tôn.”

♦ Thế Tôn dạy: có cách nói đúng để gọi Ngài bằng tám danh xưng ấy. 

- **Không hành tác**: Ngài nói thân ngữ ý ác hạnh và nhiều pháp bất thiện *không nên làm*. 

- **Có hành tác**: Ngài nói thân ngữ ý thiện hạnh và nhiều pháp thiện *nên làm*. 

- **Đoạn diệt**: Ngài nói đoạn tham, sân, si và nhiều pháp bất thiện. 

- **Ghê tởm**: Ngài ghê tởm ác hạnh và sự thành tựu các pháp bất thiện. 

- **Bậc điều phục**: Ngài thuyết để điều phục tham, sân, si. 

- **Khổ hạnh giả (tapassī)**: Ngài gọi pháp bất thiện là những gì *nên đốt* (*tapanīya*—chơi chữ). Ai đã đoạn chúng, chặt tận gốc như cây thốt nốt bị đốn, khiến không còn, đời sau không sinh khởi—người ấy Ngài gọi là khổ hạnh giả. Như Lai đã đoạn như vậy. 

- **Không vào thai**: ai đã đoạn sự vào thai và tái sinh đời sau như vậy. 

- **Bậc an ủi**: Ngài an ủi bằng sự an ủi tối thượng và thuyết pháp vì sự an ủi.

♦ Sīha bạch: “Lành thay, bạch Thế Tôn! … Xin Thế Tôn nhớ con là cận sự nam, từ hôm nay suốt đời quy y.”

♦ “Sīha, hãy suy xét kỹ rồi hãy làm. Với người có danh vọng như ông, suy xét rồi mới làm là tốt.” 

“Lời ấy khiến con càng vui. Nếu ngoại đạo khác được đệ tử như con, họ gần như sẽ giương cờ khắp Vesālī: ‘Tướng quân Sīha đã thành đệ tử chúng tôi.’ Thế mà Thế Tôn bảo con hãy nghĩ cho kỹ. Con xin quy y lần thứ hai.”

♦ “Sīha, nhà ông từ lâu như giếng nước của các Nigaṇṭha. Khi họ đến, ông nên nghĩ rằng cần cúng thực phẩm cho họ.” 

“Con từng nghe sa-môn Gotama bảo chỉ nên bố thí cho Ngài và đệ tử Ngài, chỉ thí ấy mới có quả lớn. Thế mà Thế Tôn còn khuyến khích con bố thí cho Nigaṇṭha. Về việc này chúng con sẽ biết chừng mực. Con xin quy y lần thứ ba.”

♦ Thế Tôn nói pháp tuần tự cho Sīha: bố thí, giới, cõi trời; họa, sự thấp kém, sự ô nhiễm của dục; và lợi ích của xuất ly. Khi biết tâm Sīha đã thích hợp, nhu nhuyến, không triền cái, hân hoan, tịnh tín, Ngài tuyên thuyết pháp do chư Phật tự nêu: khổ, tập, diệt, đạo. Như tấm vải sạch không vết nhận thuốc nhuộm tốt, ngay trên chỗ ngồi ấy, pháp nhãn ly trần ly cấu khởi lên nơi Sīha: “Phàm pháp gì có tính sanh khởi, tất cả đều có tính đoạn diệt.”

♦ Sīha thấy pháp, chứng pháp, biết pháp, thể nhập pháp, vượt nghi, hết do dự, đạt vô úy, không nương người khác trong giáo pháp Bậc Đạo Sư, liền thỉnh Thế Tôn cùng chúng Tỳ-kheo thọ thực ngày mai. Thế Tôn im lặng nhận lời.

♦ Biết vậy, Sīha đứng dậy, đảnh lễ, đi nhiễu phải rồi đi. Ông bảo một người: “Hãy đi tìm thịt đã có sẵn.” Qua đêm ấy, ông sửa soạn đồ cứng đồ mềm thượng vị tại nhà, cho người báo: “Đã đến giờ, bạch Thế Tôn! Cơm đã sẵn.”

♦ Buổi sáng Thế Tôn đắp y, cầm bát, đi đến nhà Sīha, ngồi cùng chúng Tỳ-kheo. Khi ấy nhiều Nigaṇṭha giơ tay khóc gào khắp phố và ngã tư Vesālī: “Hôm nay tướng quân Sīha giết thú lớn làm cơm cho sa-môn Gotama. Sa-môn Gotama biết rõ đó là thịt chỉ định giết mà vẫn ăn thịt do nghiệp ấy.”

♦ Một người thì thầm báo Sīha. Sīha nói: “Thôi đủ rồi. Các vị ấy từ lâu muốn nói xấu Phật, Pháp, Tăng. Họ không mệt khi vu khống Thế Tôn bằng lời không thật, trống rỗng, giả dối. Còn chúng tôi, dù vì mạng sống, cũng không cố ý đoạt mạng chúng sanh.”

♦ Sīha tự tay cúng dường đồ cứng đồ mềm thượng vị cho chúng Tỳ-kheo do Phật dẫn đầu. Ăn xong, tay rời bát, Sīha ngồi một bên. Thế Tôn dùng pháp thoại khai thị, khuyến khích, khích lệ, làm hoan hỷ, rồi đứng dậy ra đi.

*(Luật tạng Đại phẩm, Dược Kiền-độ, chuyện tướng quân Sīha)* 

Khi ấy, nhân duyên ấy, Thế Tôn nói pháp rồi bảo các Tỳ-kheo: 

“Này các Tỳ-kheo, không được ăn thịt bị giết riêng vì mình. Ai ăn thì phạm tội tác ác (*dukkaṭa*). 

Này các Tỳ-kheo, Ta cho phép cá và thịt thanh tịnh về ba điểm: 

1. tự mình không thấy chúng bị giết vì mình; 

2. tự mình không nghe chúng bị giết vì mình; 

3. trong lòng cũng không nghi chúng bị giết vì mình.”

Devotee: Dear Ajahn Brahm, I took abortions decades ago, long before I became a Buddhist. Now that I know, I will go to hell for this wrong deed.

Ajahn Brahm: You won't go to hell. I promise and guarantee that you are free. I can give you a "get out of hell free" card. Do you remember playing Monopoly as a kid and getting a "get out of jail free" card? I can give you a "get out of hell free" card.

Devotee: This bothered me a lot. How could I not think of the past and future? It's always come to me when I meditate.

Ajahn Brahm: Look, number one, the Buddha, and this is a little bit of academic Buddhism, made it very clear about when human life begins. The Buddha actually said that human life begins when the first consciousness manifests in the mother's womb.

That's actually what the Buddha said. Now that's a very powerful statement. It is when consciousness manifests, when it appears in that being growing in a mother's womb.

For consciousness to appear, and this is basic Buddhism, you also have to have the other aggregates, especially things like feeling, the ability to experience pleasure or pain.

So what the Buddha was saying there is that when that being in the mother's womb can actually experience pleasure or pain, in other words when it can move away from painful stimuli and go towards pleasurable stimuli, then that is a human being. Before that time, it is not. It does not qualify.

If you ask any gynecologist, they will actually tell you that to have pleasure and pain, you do need to have the nervous system developed in that fetus. I forget the number of weeks it takes for the nervous system to develop, but nearly all abortions are carried out before that happens.

So you can be quite certain, unless it was a very extraordinary late-term abortion, that the person in that womb was not yet a human being. It didn't qualify according to the Buddhist statement. You did not kill. It hadn't developed yet into a human being.

Sometimes people say, "Well, it's part of my body." Yes, if you amputate a finger, you're killing part of your body. Is that going to take you to hell? If you have your tonsils removed, which I did, that's killing part of me. Is that going to send me to hell? Of course not.

Until that time, that little being is part of the mother according to Buddhism. It shares the consciousness of the mother until a new consciousness actually manifests in it.

So that is a little academic argument from the original teachings of the Buddha. I like that argument because it takes away a lot of the superstitious guilt and pain of girls who have abortions.

Number two, even if it is a late-term abortion, it is very different from intentionally killing a person out of anger. Murder and abortion cannot simply be equated.

Even in law, different kinds of killing attract very different penalties. You cannot equate the murder of a developed human being with abortion. It is a totally different situation.

So even though Buddhism says we should not kill, abortion is something very different, especially early-term abortion.

信眾：

親愛的阿姜布拉姆，我在幾十年前曾經墮胎，那是在我成為佛教徒之前很久的事。現在我知道了，我會因為這項錯誤的行為而下地獄。

阿姜布拉姆：

妳不會下地獄。我向妳保證，也向妳擔保，妳是自由的。我可以給妳一張「免下地獄卡」。妳還記得小時候玩《大富翁》時，有一張「免入獄卡」嗎？我可以給妳一張「免下地獄卡」。

信眾：

這件事一直讓我很困擾。我怎麼可能不去想過去和未來呢？每當我禪修時，它總是浮現在我的腦海裡。

阿姜布拉姆：

首先，佛陀其實非常清楚地說明了人類生命何時開始。這屬於比較學術性的佛教討論。佛陀實際上說過，人類生命始於第一個意識在母親子宮中顯現的時候。

這確實是佛陀所說的話，而且是一個非常有力的說法。生命是在意識顯現時開始的，也就是當意識出現在母親子宮中成長的生命體之中時。

而要讓意識出現，根據佛教的基本教義，還必須具備其他蘊，特別是「受」，也就是感受快樂或痛苦的能力。

因此，佛陀的意思是：當母體中的那個生命體能夠真正感受到快樂或痛苦，換句話說，能夠避開痛苦的刺激而趨向愉快的刺激時，它才算是一個人。在那之前，它還不符合這個標準。

如果你去問任何婦產科醫生，他們都會告訴你，要感受快樂與痛苦，胎兒必須先具備發育成熟的神經系統。我忘記神經系統需要發育多少週，但幾乎所有墮胎都發生在那之前。

因此，除非是極為特殊的晚期墮胎，否則妳可以相當確定，子宮裡的那個生命體還不是一個真正的人。根據佛陀的定義，它尚未符合人類生命的條件。妳並沒有殺人，因為它還沒有發展成人類生命。

有些人會說：「那也是我身體的一部分啊。」沒錯，如果妳截去一根手指，那也是切除了身體的一部分。這會讓妳下地獄嗎？如果妳切除扁桃體，就像我曾經做過的，那也是身體的一部分被移除。這會讓我下地獄嗎？當然不會。

在那個階段之前，依照佛教的觀點，那個小生命仍然是母親身體的一部分。它與母親共享意識，直到屬於自己的新意識真正顯現為止。

這是一種根據佛陀原始教導而提出的學術性論證。我喜歡這個論證，因為它能夠消除許多曾經墮胎女性心中的迷信式罪惡感與痛苦。

第二點，就算是晚期墮胎，它也和因憤怒而故意殺害某個人完全不同。謀殺與墮胎不能簡單地劃上等號。

即使在法律上，不同形式的殺害行為也會受到不同程度的處罰。你不能把謀殺一個已經發育成熟的人，與墮胎視為同一件事。那是完全不同的情況。

因此，雖然佛教教導我們不應殺生，但墮胎是一個非常不同的議題，尤其是早期墮胎更是如此。

________________________________________

ภาษาไทย

ผู้ศรัทธา:

เรียนพระอาจารย์พรหม ดิฉันเคยทำแท้งเมื่อหลายสิบปีก่อน นานก่อนที่จะมาเป็นชาวพุทธ ตอนนี้ดิฉันรู้แล้วว่าดิฉันจะต้องตกนรกเพราะการกระทำที่ผิดนี้

พระอาจารย์พรหม:

คุณจะไม่ตกนรก ผมรับรองและยืนยันได้ว่าคุณเป็นอิสระจากสิ่งนั้น ผมสามารถให้ "บัตรพ้นนรกฟรี" แก่คุณได้

คุณจำเกม Monopoly ตอนเด็ก ๆ ได้ไหม ที่มีบัตร "ออกจากคุกฟรี" ผมก็สามารถให้ "บัตรออกจากนรกฟรี" แก่คุณได้เช่นกัน

ผู้ศรัทธา:

เรื่องนี้รบกวนใจดิฉันมาก ดิฉันจะไม่คิดถึงอดีตและอนาคตได้อย่างไร เวลานั่งสมาธิทีไร เรื่องนี้ก็มักจะผุดขึ้นมาเสมอ

พระอาจารย์พรหม:

ประเด็นแรก พระพุทธเจ้าทรงอธิบายไว้อย่างชัดเจนว่า ชีวิตมนุษย์เริ่มต้นเมื่อใด นี่เป็นการอธิบายในเชิงวิชาการทางพระพุทธศาสนา

พระพุทธเจ้าตรัสว่าชีวิตมนุษย์เริ่มต้นขึ้นเมื่อจิตสำนึกแรกปรากฏขึ้นในครรภ์มารดา

นี่คือสิ่งที่พระองค์ตรัสจริง ๆ และเป็นคำกล่าวที่มีความหมายอย่างยิ่ง ชีวิตเริ่มต้นเมื่อจิตสำนึกเกิดขึ้นและปรากฏในชีวิตที่กำลังเติบโตอยู่ในครรภ์

การที่จิตสำนึกจะเกิดขึ้นได้ ตามหลักพุทธศาสนา จำเป็นต้องมีองค์ประกอบอื่นร่วมด้วย โดยเฉพาะความสามารถในการรับรู้ความสุขและความทุกข์

ดังนั้น สิ่งที่พระพุทธเจ้าหมายถึงก็คือ เมื่อสิ่งมีชีวิตในครรภ์สามารถรับรู้ความสุขหรือความเจ็บปวดได้จริง สามารถหลีกเลี่ยงสิ่งที่ทำให้เจ็บปวดและมุ่งไปหาสิ่งที่ให้ความพึงพอใจได้ เมื่อนั้นจึงถือว่าเป็นมนุษย์ ก่อนหน้านั้นยังไม่เข้าข่าย

หากถามสูตินรีแพทย์ พวกเขาจะบอกว่าการรับรู้ความสุขและความเจ็บปวดจำเป็นต้องอาศัยระบบประสาทที่พัฒนาแล้วในทารกในครรภ์ และการทำแท้งเกือบทั้งหมดเกิดขึ้นก่อนที่ระบบประสาทจะพัฒนาถึงขั้นนั้น

ดังนั้น เว้นแต่จะเป็นการทำแท้งในระยะท้ายของการตั้งครรภ์ที่เกิดขึ้นอย่างผิดปกติมาก คุณสามารถมั่นใจได้ว่า สิ่งมีชีวิตในครรภ์นั้นยังไม่ถือเป็นมนุษย์ตามนิยามดังกล่าว คุณไม่ได้ฆ่ามนุษย์ เพราะมันยังไม่พัฒนาไปถึงขั้นนั้น

บางคนอาจพูดว่า "แต่มันเป็นส่วนหนึ่งของร่างกายฉัน" ถูกต้อง ถ้าตัดนิ้วออกไป นั่นก็เป็นการเอาส่วนหนึ่งของร่างกายออก จะทำให้ตกนรกไหม? หากผ่าตัดต่อมทอนซิลออกอย่างที่ผมเคยทำ นั่นก็เป็นส่วนหนึ่งของร่างกายเช่นกัน จะส่งผมไปนรกไหม? แน่นอนว่าไม่

ตามมุมมองทางพุทธศาสนา ก่อนถึงจุดนั้น สิ่งมีชีวิตเล็ก ๆ นั้นยังเป็นส่วนหนึ่งของมารดา และยังใช้จิตสำนึกร่วมกับมารดา จนกว่าจิตสำนึกใหม่ของตนเองจะปรากฏขึ้น

ผมชอบข้อโต้แย้งเช่นนี้ เพราะช่วยลดความรู้สึกผิดและความทุกข์ที่เกิดจากความเชื่อแบบงมงายของผู้หญิงที่เคยทำแท้งได้มาก

ประเด็นที่สอง แม้จะเป็นการทำแท้งระยะท้าย ก็ยังแตกต่างจากการฆ่าคนด้วยความโกรธอย่างสิ้นเชิง การฆาตกรรมกับการทำแท้งไม่สามารถถือว่าเหมือนกันได้

แม้แต่ในทางกฎหมาย การฆ่าในรูปแบบต่าง ๆ ก็มีบทลงโทษแตกต่างกัน คุณไม่สามารถนำการฆาตกรรมมนุษย์ที่เติบโตสมบูรณ์แล้วมาเปรียบเทียบกับการทำแท้งได้ เพราะเป็นคนละสถานการณ์โดยสิ้นเชิง

ดังนั้น แม้ว่าพุทธศาสนาจะสอนว่าไม่ควรฆ่าสัตว์หรือพรากชีวิต แต่การทำแท้ง โดยเฉพาะในระยะเริ่มต้นของการตั้งครรภ์ เป็นเรื่องที่แตกต่างออกไปอย่างมาก

________________________________________

Tiếng Việt

Phật tử:

Kính bạch Ajahn Brahm, con đã từng phá thai cách đây nhiều thập kỷ, từ rất lâu trước khi con trở thành Phật tử. Bây giờ khi đã hiểu hơn, con nghĩ rằng mình sẽ phải xuống địa ngục vì hành động sai trái đó.

Ajahn Brahm:

Con sẽ không xuống địa ngục. Thầy hứa và bảo đảm điều đó. Thầy có thể tặng con một “tấm thẻ miễn xuống địa ngục”.

Con còn nhớ khi còn nhỏ chơi trò Monopoly và nhận được lá bài “Ra khỏi tù miễn phí” không? Thầy có thể cho con một lá bài “Ra khỏi địa ngục miễn phí” như thế.

Phật tử:

Điều này đã khiến con khổ tâm rất nhiều. Làm sao con có thể không nghĩ về quá khứ và tương lai được? Mỗi khi thiền, nó lại hiện lên trong tâm con.

Ajahn Brahm:

Trước hết, Đức Phật đã giải thích rất rõ về thời điểm sự sống con người bắt đầu. Đây là một cách nhìn mang tính học thuật trong Phật giáo.

Đức Phật thực sự đã dạy rằng sự sống con người bắt đầu khi thức đầu tiên xuất hiện trong tử cung của người mẹ.

Đó chính xác là điều Đức Phật đã nói, và đó là một tuyên bố rất mạnh mẽ. Sự sống bắt đầu khi ý thức xuất hiện, khi nó biểu hiện nơi sinh thể đang phát triển trong bụng mẹ.

Để ý thức có thể xuất hiện, theo giáo lý căn bản của Phật giáo, còn cần có các uẩn khác, đặc biệt là khả năng cảm nhận lạc thọ và khổ thọ, tức là khả năng cảm nhận vui và đau.

Vì vậy, điều Đức Phật muốn nói là: khi sinh thể trong bụng mẹ có thể thực sự cảm nhận vui hay đau, nói cách khác có thể tránh những kích thích gây đau và hướng đến những kích thích dễ chịu, thì lúc đó mới được xem là một con người. Trước thời điểm ấy, nó chưa đủ điều kiện để được gọi là con người.

Nếu hỏi bất kỳ bác sĩ sản phụ khoa nào, họ cũng sẽ nói rằng để cảm nhận được vui và đau thì bào thai cần có hệ thần kinh phát triển. Tôi không nhớ chính xác cần bao nhiêu tuần để hệ thần kinh phát triển đến mức đó, nhưng phần lớn các ca phá thai đều diễn ra trước thời điểm ấy.

Do đó, trừ những trường hợp phá thai rất muộn và đặc biệt hiếm gặp, con có thể khá chắc chắn rằng sinh thể trong tử cung lúc đó chưa phải là một con người theo định nghĩa này. Nó chưa đáp ứng tiêu chuẩn mà Đức Phật đã nêu. Con đã không giết một con người, bởi vì nó chưa phát triển đến giai đoạn đó.

Đôi khi người ta nói: “Nhưng đó là một phần cơ thể của tôi.” Đúng vậy, nếu cắt bỏ một ngón tay thì đó cũng là loại bỏ một phần cơ thể mình. Điều đó có khiến con rơi vào địa ngục không? Nếu cắt amidan như tôi từng làm, đó cũng là loại bỏ một phần cơ thể. Điều đó có khiến tôi xuống địa ngục không? Dĩ nhiên là không.

Theo quan điểm Phật giáo, cho đến trước thời điểm ý thức riêng xuất hiện, sinh thể nhỏ bé ấy vẫn là một phần của người mẹ. Nó chia sẻ ý thức với người mẹ cho đến khi một ý thức mới thực sự biểu hiện nơi nó.

Đó là một lập luận mang tính học thuật dựa trên những lời dạy nguyên thủy của Đức Phật. Tôi thích cách lý giải này vì nó giúp giảm bớt rất nhiều mặc cảm tội lỗi và đau khổ mang tính mê tín của những phụ nữ từng phá thai.

Điểm thứ hai, ngay cả khi đó là phá thai ở giai đoạn muộn, thì nó vẫn rất khác với việc cố ý giết một người vì tức giận. Không thể đơn giản đánh đồng phá thai với giết người.

Ngay cả trong luật pháp, các hình thức tước đoạt mạng sống khác nhau cũng có những mức xử phạt khác nhau. Không thể so sánh việc sát hại một con người đã phát triển hoàn chỉnh với việc phá thai. Đó là hai tình huống hoàn toàn khác nhau.

Vì vậy, mặc dù Phật giáo dạy rằng chúng ta không nên sát sinh, nhưng phá thai là một vấn đề rất khác biệt, đặc biệt là phá thai ở giai đoạn đầu của thai kỳ.

Q&A by Ajahn Brahm at Jhana Grove Meditation Retreat Centre on 1 July 2014

https://www.youtube.com/watch?v=JWF_yOLtYEg

為了寫這個題目。編輯特意找回以前讀醫科精神科專科醫生某教授的 Lecture notes。

【各種定義】

教授這樣寫： psychosis = “out of reality”

即是，精神病=脫離現實

編輯也找了精神科醫生都用的 guideline DSM-5。它說：‘The term psychotic has historically received a number of different definitions, none of which has achieved universal acceptance. The narrowest definition of psychotic is restricted to delusions or prominent hallucinations, with the hallucinations occurring in the absence of insight into their pathological nature.’ （「『精神病性』（psychotic）這個詞在歷史上曾有多種不同的定義，但至今沒有任何一個定義獲得普遍接受。最狹義的「精神病性」（psychotic）定義，只限於出現妄想，或出現明顯的幻覺，而且這些幻覺發生時，患者對其病態本質沒有自知力（不知道那是病）。」）

「妄想』是什麼？ 它這樣寫：“A false belief based on incorrect inference about external reality that is firmly held despite what almost everyone else believes and despite what constitutes incontrovertible and obvious proof or evidence to the contrary. The belief is not ordinarily accepted by other members of the person’s culture or subculture (i.e., it is not an article of religious faith).” （一種基於對外部現實錯誤推論所形成的虛假信念，即使幾乎所有人都持相反看法，且有無可辯駁、明顯的證據或證明與之相反，當事人仍堅信不移。這種信念通常不被該人的文化或次文化中的其他成員所接受（亦即，它不是宗教信仰的一部分）。）

「幻覺』是什麼？它這樣寫‘A perception-like experience with the clarity and impact of a true perception but without the external stimulation of the relevant sensory organ. Hallucinations should be distinguished from ILLUSIONS, in which an actual external stimulus is misperceived or misinterpreted. The person may or may not have insight into the nonveridical nature of the hallucination.’ (一種類似知覺的體驗，具有真實知覺的清晰度與衝擊力，卻沒有相關感覺器官受到外在刺激。幻覺應與錯覺（ILLUSIONS）區分開來，後者是指實際存在的外在刺激被錯誤地感知或解釋。當事人可能對幻覺的非真實本質有所洞察，也可能沒有。)

如果我們不知道這些定義、或者知得不夠多，就很容易對別人判斷錯誤。

【妄想】

如果我們談論鬼神、相信有鬼神，其實並不構成妄想。 為什麼？ 這是各個宗教都一致認可為存在的。DSM-5 說唯有當這個信念不被該人的文化或次文化中的其他成員所接受才有機會構成‘妄想’

例如天主教、基督教有提到地獄、煉獄、天使、魔鬼的存在。

道教也有提到不同的天神、鬼靈之類的

佛教也提到這個世界有天神、人類、畜生、鬼、龍、金翅鳥、阿修羅、地獄眾生。

唯有當自己宗教的典籍、權威的宗教導師、邏輯都一致否定我們的信念，這才可能構成‘妄想’

【幻覺】

對於幻覺，這個比較難去界定。

因為當一個人的心透過修習禪定而微細到一個點、光亮到一個點，就可能會生起禪相，或者可以直接知道、感知到常人不知道的事情

隆波帕默這樣說：‘隆波知道一點，這個眼睛看到的禪相也有可能，聲音的禪相、味道的禪相，這個身體方面接觸的禪相也有，這個心方面的那些故事情節也有可能，就是在六個根門都可能生起禪相。眼根的禪相，我們可以看到鬼、看到天神、看到天堂、看到地獄。這個耳根的禪相，可以讓我們聽到聲音。這個精神科醫生聽到說聽到聲音，精神科醫生都往往會以為是瘋了，說是瘋了。他說瘋了是因爲他沒有修禪定，如果修禪定的話，在來到近行定的時候就會有禪相。禪相就會生起。那些瘋子連剎那定都沒有呢。這完全是兩回事來的。’

說起這些神奇的禪修體驗，大眾甚至是精神科醫生都未必會信的。

在佛陀時代；有許多次，勒叉那尊者和弟子之中神通第一的大目揵連尊者一起行動。在途中，大目揵連尊者在某個地方顯露微笑。

勒叉那尊者便好奇而問爲什麽大目揵連尊者會在笑？

大目揵連尊者便說現在問這個是不適時的，請他在佛陀面前問。

吃飯後，他們一起去見佛陀。

這時勒叉那尊者便問大目揵連尊者剛才的問題。

大目揵連尊者便回答，當他從耆闍崛山下來時，看見了不可思議、奇形怪狀的靈體： 包括有空中行走的骨架、空中行走的肉片、肉團、 在空中行走而擁有大型甕形睾丸的男子等等

佛陀聽後便喚比丘們說 ‘這弟子確實是眼已生者、智已生者，因爲他看到、知道這樣的形色的眾生’。佛陀說，自己以前就曾經看過那位衆生，但如果自己解説它，別人是不會相信，那些不相信佛陀的人，就會有長久的不利、和痛苦。然後開示說是什麼業導致他們要受這樣的苦，有這樣的狀態(SN19)

所以這些超自然的東西，別人是未必相信的，甚至乎會把我們當成有精神問題。

有一次，佛陀對比丘們說：

從前，有一位男子從舍衛城走出去，心裡想：「我要好好思考一下這個世間是怎麼來的。」於是他來到須摩揭陀蓮花池。

（義注：他坐在那裡，開始這樣思考——月亮和太陽是誰創造的？大地是誰創造的？大海是誰創造的？眾生是誰產生出來的？山是誰造的？芒果樹、多羅樹、椰子樹這些又是誰造的？）

他到了須摩揭陀蓮花池邊，就坐下來專心思考這些問題。

這時，他竟然看見有四種軍隊正從蓮花的莖孔裡鑽進去。他看了之後大吃一驚，心想：「我一定是瘋了！世間根本不可能有這種事，卻被我看見了。」

他回到城裡，對大家說自己發瘋了，因為他看到了那些奇怪的景象。大家也都相信他真的瘋了。

但佛陀說：「其實那位男子看到的事情是真實的。」

原來，有一次天神和阿修羅打仗，天神打贏了。那些戰敗、嚇得要命的阿修羅，為了躲避天神的視線，就從蓮花的莖孔鑽進去，回到自己的阿修羅城。

（義注：據說那些阿修羅使用了三婆里的幻術，變化出奇特的景象，讓那個人好像看到有人騎著大象、馬等坐騎，被超自然的力量抬起來，然後又從蓮藕的孔洞中進出。他們就是這樣決意製造幻象的。）

然後，佛陀提醒比丘們：不要去思考這類關於這個世界的問題。因為這種思考沒有利益，不是修行的基礎，也不能幫助人產生厭離、離貪、滅苦、寂靜、智慧、正覺，乃至涅槃。而應該思維四聖諦。（SN56.41）

小時候編輯去嘉諾撒聖瑪利書院上慕道班，然後授課的修女說，每個人都有一位守護天使的。曾經有個人每享用一樣東西，都先對著空氣請守護天使先享用。然後有一次，守護天神對他現身了—只有他一個看到哦，這個算不算‘幻覺’ ？😂

世界各地有不少人都‘撞鬼’ ，親眼看過鬼，例如翁靜晶也看過啊—這些又算不算‘幻覺’ ？😂

有時我們也可以因為別人的業力，而生起幻覺。在《法句經》義注中這樣說：【自從出家以來，君達那的身旁總跟著一個女子幻像，其他的比丘都清楚看見這女子的幻像，但君達那自己卻無法目睹，所以全然不知。每當君達那外出化緣時，人們總是供養兩匙的食物，並且說：「一份供養尊者，一份供養你的女伴。」

人們也向拘薩羅國波斯膩王報告這件事情，並且請國王加以調查，國王就到比丘居住的精舍去。

君達那聽見喧嘩的聲音，便走了出來，站在門口，女子幻像也在離他不遠的地方出現。當他知道國王到來時，就返身進入房間等國王，國王進來後，女人幻像就不見了。國王問他有關女人幻像的事時，他回答說沒有這回事，國王為了

要確定這件事的真假，就叫他離開房間。他遵照國王的話，離開房間，這時候，國王向外一看，就看到女人的幻像了。但是當他又進入房間時，女人幻像又不見了。國王因此判斷這女子幻像不是真實的，所以君達那是無辜的。國王因此向他致歉，並邀請他接受供養。

其他比丘對國王的判斷感到困惑，他們對君達那說：「無德比丘！國王不指責你，反而邀請去供養，你完了！」

君達那反唇相譏的說：「你們才是無德的比丘！你們才完了，因為你們與女子同進同出！」

有人向佛陀報告事情的來龍去脈，佛陀就告誡君達那：

「比丘！你可曾親眼看見有女子和其他比丘一起出現，一如你所說的？你根本沒看見這種事，但他們卻親眼見到有女子和你一起出現。你不知道這是你過去世惡業的影響，現在我告訴你為什麼總是有一女子跟隨你出現。過去世時，你是個天神，當時，有兩位比丘非常要好，但你卻喬裝成為女子，跟隨其中一位比丘，故意造成他們的誤會，因為犯下如此的惡業，今生才會有女子的幻像跟隨在你的身邊。比丘！以後不要再與人爭辯了，保持沉默，精進修行，趨向涅槃吧！」】（DhpA.133-134）

【精神病的原因】

一件事要出現，必定是由眾多條件所組合而成的。而促成精神病有太多可知不可知的因素、條件了。 可能有大腦問題、身體問題、基因問題、情緒問題、環境問題、食物問題等等。

而其中一個因素，是業力。

佛陀定義業為‘意圖’ （AN6.63）

只要任何思想、說話、行為是帶有貪、嗔、癡--任一種煩惱--的話，那就是不善業

任何思想、說話、行為是乾淨、不帶任何貪、嗔、癡的話，那就是善業（AN10.47）

當我們內心有貪、嗔、癡時，一定是不舒服、沉重、灼熱的。而一個意圖必定會對未來有影響力。所以我們便可以知道，當一個帶有貪、嗔、癡的業遇到相應的條件而成熟時，必定也會copy and paste 地為我們帶來不舒服、沉重、灼熱等痛苦，讓我們遇上不好的遭遇。

但當我們的心不帶有任何貪、嗔、癡時，它一定是舒服、輕鬆、清爽、愉悅的。所以我們便可以知道，當一個不帶有任何貪、嗔、癡的業遇到相應的條件而成熟時，必定也會為我們帶來舒服、輕鬆、清爽、愉悅等等的快樂果報，讓我們遇上好的遭遇。

讓我們帶來種種不適、問題的精神問題，必然是過去不善業的果報。

什麼業會帶來精神病的果報呢？佛陀說其中一個就是喝酒的業。（AN8.40）

當我們喝醉酒，我們的思緒是完全混亂、不能自控、甚至可能會出現幻覺，就像發了瘋那樣。我們的心每一分每一秒都在造業。而這是在造癡迷的業

所以我們就會得知，當這樣的業成熟後，我們順理成章會copy and paste 地思緒混亂、不能自控、甚至可能會出現幻覺等等的精神問題。

不過我們又不可以一概而論的。編輯知道有個人，據說就是因為過去世為許多動物帶來焦慮、恐懼，所以當這個業成熟時，今生就得驚恐症、焦慮症，吃什麼藥—中藥還是西藥--都沒用。

業的原則就是‘你笑什麼就變什麼’ （ANA.1.198-200，1.260-261；DhpA.21-23，25）、‘罵什麼就變什麼’ （Ref. ambapālītherīgāthā）; 因此我們笑人精神病、罵人精神病，當這個業成熟時，我們自己也會得精神病。

這個要小心。有些人可能是真的看到、知道、感知到的，然後我們去誹謗他們為精神病。我們‘給’精神病出去，自然就會‘收回’精神病’--當這個業成熟時，我們自己也會得精神病。

尤其是那些真正的修行人，甚至是心完全清淨的阿羅漢我們要特別小心。

Luang Bu Seng Yannawaro 這樣開示：“要小心謹慎, 對阿羅漢所作的善業或惡業,其善報或惡報將會來得很快。”

“ ...對阿羅漢所作善行, 其果報會來得很快, 因為阿羅漢的心是福不留,惡也不受。何時作福,便那刻給予,作惡也如此,那個作惡的業力也會很快產生結果,保證我們在這一生中便會見到,不必等到來世...”

如果面前的是一位阿羅漢，我們一旦誹謗下去，今生就會見到惡果了，自己也會有精神上的問題。

我們不是要完全相信別人的見解。而是假如遇到不確定的事情，我們可以中立以待，不認可、不否認、不起任何貪嗔癡，這樣就不會造下不善業了。

【不要諱疾忌醫】

然而，假如我們真的得了精神病，千萬不要諱疾忌醫。

這雖然是不善業的成熟，但透過藥物治療，是有機會可以透過改變促成這個病的條件，而削弱這個業的影響力，甚至讓它不再成熟---而治好的。

除非我們擁有佛陀的一切知智，能夠完全瞭解這個業果的性質，是否有固定的時效或嚴重性；不然我們有病時我們還是要看醫生。

In order to write on this topic, the editor specially retrieved the old lecture notes from a professor , also a specialist in psychiatry.

### Various Definitions

Professor wrote: 

psychosis = “out of reality” 

The editor also consulted the DSM-5, the guideline used by psychiatrists. It states:

“The term psychotic has historically received a number of different definitions, none of which has achieved universal acceptance. The narrowest definition of psychotic is restricted to delusions or prominent hallucinations, with the hallucinations occurring in the absence of insight into their pathological nature.”

**What is a delusion?** 

It is described as follows:

“A false belief based on incorrect inference about external reality that is firmly held despite what almost everyone else believes and despite what constitutes incontrovertible and obvious proof or evidence to the contrary. The belief is not ordinarily accepted by other members of the person’s culture or subculture (i.e., it is not an article of religious faith).”

**What is a hallucination?** 

It is described as follows:

“A perception-like experience with the clarity and impact of a true perception but without the external stimulation of the relevant sensory organ. Hallucinations should be distinguished from ILLUSIONS, in which an actual external stimulus is misperceived or misinterpreted. The person may or may not have insight into the nonveridical nature of the hallucination.”

If we do not know these definitions, or do not know them sufficiently, it is very easy to make wrong judgments about others.

### Delusions

If we talk about ghosts and spirits, or believe in their existence, this does not constitute a delusion. Why? Because every major religion consistently acknowledges their existence. DSM-5 states that only if it is not an article of religious faith does it constitutes ‘delusion’

For example: 

- Catholicism and Christianity mention the existence of hell, purgatory, angels, and demons. 

- Taoism also speaks of various heavenly deities and spirits. 

- Buddhism teaches that this world contains heavenly beings, humans, animals, ghosts, nāgas, garudas, asuras, and hell beings.

Only when the scriptures of one’s own religion, authoritative religious teachers, and logic all consistently deny a particular belief of ours can it possibly constitute a “delusion.”

### Hallucinations

Hallucinations are harder to define.

When a person’s mind, through the practice of meditation, becomes refined to a certain point and bright to a certain point, meditative signs (nimitta) may arise, or one may directly know and perceive things that ordinary people do not know.

Luang Por Pramote said: 

“Luang Por knows a little about this. Visual nimitta can arise, as well as auditory nimitta, olfactory nimitta, bodily tactile nimitta, and mental narrative nimitta — nimitta can arise at any of the six sense doors. Through the eye-door nimitta one can see ghosts, deities, heavens, and hells. Through the ear-door nimitta one can hear sounds. When a psychiatrist hears that someone is hearing voices, they usually assume the person is crazy and say so. They say this because they themselves have never practised meditation. If one practises meditation and reaches access samadhi (undistractability of mind), nimitta will arise. Those who are truly insane do not even have momentary samadhi. These are completely different things.”

When speaking of these extraordinary meditative experiences, the general public — and even psychiatrists — may not believe them.

In the Buddha’s time, there were many occasions when Venerable Lakkhana and Venerable Mahāmoggallāna (foremost in psychic powers among monks) travelled together. Along the way, Mahāmoggallāna smiled at a certain place. Lakkhana, curious, asked why he was smiling. Mahāmoggallāna replied that it was not the right time to ask, and requested that the question be put in the presence of the Buddha. After the meal they went to see the Buddha. Lakkhana then asked the question. Mahāmoggallāna answered that when he was descending from Vulture Peak, he had seen incredible, strangely shaped beings: skeletons walking through the air, pieces of flesh walking through the air, lumps of flesh, a man walking through the air with enormous pot-shaped testicles, and so on.

After hearing this, the Buddha addressed the monks: “This disciple is one whose eye has arisen, whose knowledge has arisen, for he has seen and known such forms of beings.” The Buddha said that he himself had previously seen those beings, but if he had explained them, others would not have believed him. Those who did not believe the Buddha would suffer long-term disadvantage and pain. He then explained the kamma that caused those beings to experience such suffering and states (SN 19).

Thus, these supernatural things are not necessarily believed by others, and people may even regard us as having mental problems.

On one occasion the Buddha said to the monks:

Formerly there was a man who left Sāvatthī thinking, “I will carefully consider how this world came to be.” He went to the Sumāgadhā lotus pond.

(Commentary: He sat there and began thinking — Who created the moon and sun? Who created the earth? Who created the ocean? Who produced living beings? Who made the mountains? Who made the mango trees, the palm trees, the coconut trees, and so forth?)

Arriving at the Sumāgadhā lotus pond, he sat down and concentrated on these questions.

Suddenly he saw four kinds of armies entering through the hollow stem of a lotus. Seeing this, he was greatly alarmed and thought, “I must be mad! Such a thing is impossible in the world, yet I have seen it.”

He returned to the city and told everyone that he had gone mad because he had seen those strange sights. Everyone believed he had truly gone mad.

But the Buddha said: “In fact, what that man saw was real.”

It turned out that once the gods and the asuras were fighting, and the gods won. The defeated and terrified asuras, in order to escape the sight of the gods, entered through the hollow stems of the lotuses and returned to their asura city.

(Commentary: It is said that those asuras used the magic of the three sambaris, creating extraordinary illusions so that the man seemed to see people riding elephants, horses, and other mounts, lifted by supernatural power, entering and exiting through the hollows of the lotus roots. This was how they determined to create the illusion.)

The Buddha then reminded the monks not to ponder such questions about the world, because such thinking is of no benefit, is not the foundation of the practice, and does not lead to disenchantment, dispassion, cessation, peace, knowledge, awakening, or Nibbāna. Instead, one should contemplate the Four Noble Truths (SN 56.41).

When the editor was a child attending catechism class at St. Mary's Canossian College, the teaching nun said that everyone has a guardian angel. There was once a person who, before enjoying anything, would first invite his guardian angel in the air to partake. One day the guardian angel appeared to him — only he could see it. Does this count as a “hallucination”? 😂

Around the world many people have “encountered ghosts” and seen them with their own eyes — for example, Mary Jean Reimer has also seen them. Do these count as “hallucinations”? 😂

Sometimes we can also experience hallucinations because of other people’s kamma. In the commentary to the Dhammapada it is said:

[Ever since Kuṇḍadhāna went forth, a female apparition always followed him. The other monks clearly saw this female apparition, but Kuṇḍadhāna himself could not see it and was completely unaware of it. Whenever Kuṇḍadhāna went out for alms, people would always offer two spoonfuls of food and say, “One portion for the venerable, one portion for your female companion.”

People also reported this matter to King Pasenadi of Kosala and asked him to investigate. The king went to the monastery where the monks lived.

Hearing the noise, Kuṇḍadhāna came out and stood at the doorway; the female apparition also appeared not far from him. When he knew the king had arrived, he returned to his room to wait for the king. After the king entered, the female apparition disappeared. When the king asked him about the female apparition, he replied that there was no such thing. In order to ascertain the truth, the king told him to leave the room. He obeyed and left the room; at that moment the king looked outside and saw the female apparition. But when he entered the room again, the apparition disappeared. The king therefore judged that the female apparition was not real, and that Kuṇḍadhāna was innocent. The king apologised to him and invited him to receive offerings.

The other monks were puzzled by the king’s judgment and said to Kuṇḍadhāna: “Immoral monk! The king does not blame you but instead invites you for offerings — you are finished!”

Kuṇḍadhāna retorted: “You are the immoral ones! You are the ones who are finished, because you come and go together with a woman!”

Someone reported the whole sequence of events to the Buddha. The Buddha admonished Kuṇḍadhāna:

“Monk, have you ever personally seen a woman appearing together with the other monks, as you claimed? You have never seen such a thing, yet they have clearly seen a woman appearing together with you. You do not know that this is the effect of your past unwholesome kamma. Now I will tell you why a female apparition always follows you. In a past life you were a deity. At that time there were two monks who were very close friends, but you disguised yourself as a woman and followed one of the monks, deliberately causing misunderstanding between them. Because of that evil kamma, in this life a female apparition follows you. Monk, from now on do not argue with others. Keep silent, practise diligently, and strive for Nibbāna!”] (DhpA 133–134)

### Causes of Psychosis

For a thing to occur,  it must be the coming together of conditions.

There are far too many known and unknown factors and conditions that can bring about psychosis: possible brain problems, physical problems, genetic problems, emotional problems, environmental problems, dietary problems, and so on. 

One of these factors is kamma.

The Buddha defined kamma as “intention” (AN 6.63). 

Any thought, speech, or action accompanied by greed, aversion, or delusion — any one of these defilements — is unwholesome kamma. 

Any thought, speech, or action that is pure and free from any greed, aversion, or delusion is wholesome kamma (AN 10.47).

When the mind is accompanied by greed, aversion, or delusion, it is inevitably uncomfortable, heavy, and burning. And an intention necessarily has influence on the future. Therefore we can know that when an action accompanied by greed, aversion, or delusion meets the corresponding conditions and ripens, it will inevitably “copy and paste” discomfort, heaviness, burning, and other forms of suffering, causing us to meet with unpleasant experiences.

But when the mind is free from any greed, aversion, or delusion, it is necessarily comfortable, light, refreshing, and pleasant. Therefore we can know that when an action free from any greed, aversion, or delusion meets the corresponding conditions and ripens, it will bring us comfort, lightness, freshness, pleasure, and other happy results, causing us to meet with pleasant experiences.

The various discomforts and problems of mental illness must therefore be the result of past unwholesome kamma.

What kind of kamma brings the result of psychosis? The Buddha said that one of them is the kamma of drinking alcohol (AN 8.40). 

When we are drunk, our thoughts are completely confused, we cannot control ourselves, and we may even experience hallucinations — just as if we had gone mad. Our mind is creating kamma every moment. This is the creation of deluded kamma. 

Therefore we can know that when such kamma ripens, we will, as a matter of course, “copy and paste” confused thinking, loss of self-control, possible hallucinations, and other mental problems.

However, we cannot generalise completely. The editor knows of a person who, it is said, in a past life caused anxiety and fear in many animals. When that kamma ripened, in this life he developed panic disorder and anxiety disorder; no medicine — Chinese or Western — was of any use.

The principle of kamma is: “Whatever you laugh at, you become” (AN 1.198–200, 1.260–261; DhpA 21–23, 25); “Whatever you scold, you become” (cf. Ambapālītherīgāthā). Therefore, when we laugh at someone for being psychotic or call someone psychotic, when that kamma ripens we ourselves will also become psychotic.

We must be careful about this. Some people may genuinely see, know, or perceive things, and then we slander them as psychotic. We “give out” psychosis, and naturally we will “receive” psychosis back — when that kamma ripens, we ourselves will also become psychotic. 

Especially with genuine practitioners, and even more so with arahants whose minds are completely pure, we must be particularly careful.

Luang Bu Seng Yannawaro taught: 

“Be careful and cautious. Whether good or bad kamma is done toward an arahant, the good or bad result will come quickly.” 

“… Good actions done toward an arahant bring results quickly, because an arahant’s mind neither retains merit nor accepts demerit. When merit is made, it is given at that moment; the same is true of demerit — the force of that demeritorious kamma will also produce results quickly. We are guaranteed to see it in this very life; there is no need to wait for a future life…”

If the person before us is an arahant and we slander him, we will see the evil result in this very life, and we ourselves will have mental problems.

**We are not required to completely believe other people’s views. Rather, when we encounter something uncertain, we can remain neutral toward it—neither affirming nor denying it, and without giving rise to any greed, aversion, or delusion. In this way, we will not create unwholesome kamma.**

**【Do not conceal an illness and avoid treatment】** 

However, if we truly suffer from a mental illness, we must never conceal the illness and refuse treatment. 

Although this is the maturation of unwholesome kamma, through medical treatment there is still the possibility of changing the conditions that bring the illness about, thereby weakening the force of that kamma—or even preventing it from maturing further—so that recovery becomes possible. 

Unless we possess the Buddha’s omniscient knowledge and can fully understand the nature of this kamma-result (whether it has a fixed duration or fixed severity), when we are ill we should still see a doctor.

佛陀把‘業’定義為‘意圖’ （AN6.63）

帶著貪、嗔、癡的意圖就是不善業

不帶任何貪、嗔、癡的意圖就是善業

【臨死和結生的心路過程】

根據《論藏》論師的教導，當我們臨死時，就會生起臨死意門心路過程。但這個心路過程比較特別，速行心因為力量較弱，只生起五次，而非平時的七次（它本身不再造新業，只是作為過去業成熟為令生業的管道），然後才會生起死亡心。

死亡心生起而滅去後，結生心就會生起在新一期生命那裡。它所緣取的目標為臨死速行心的目標。緊接著速行心的，是十六個有分心，同樣是緣取上輩子臨死速行心的目標。之後會生起第一個意門心路過程（manodvāra-vīthi），所緣是剛滅去的結生心本身。當中的七個速行心是欲界邪見不相應無行的貪根心（diṭṭhigata-vippayutta asankhārika lobha-mūla citta）；負責執著生命。

然後整輩子的不活躍覺知狀態（有分心），都是緣取過去世的臨死速行心的目標。

所以我們看到，帶著什麼樣的心死去，就會怎樣再生。而且一輩子都會有傾向有類似的傾向、性格。

【大眾謬誤】

一般人認為，帶著貪心死去，就一定會投生為鬼

帶著嗔心死去，就一定會投生到地獄

帶著癡心死去，就一定投生為畜生

但這不完全正確。

事實上，投生到哪裡，是看確實在臨終時成熟的業，也就是看我們臨終的意門速行心。這個世界有無數種業、無數種心，所以也會有無數種生命狀態

臨死時帶著貪心既可以投生到鬼道，也可以投生到畜生道，也可以投生到地獄道。

臨死時帶著嗔心既可以投生到地獄，也可以投生到畜生道，也可以投生到鬼道

臨死時帶著癡心既可以投生到畜生道，也可以投生到鬼道，也可以投生到地獄道---因為每一顆不善心，都伴隨著癡心所的。

【鬼道】

帶著什麼心會墮落鬼道呢？

執著！尤其是執著某樣東西為‘這是我的’。例如編輯知道有某個母親非常愛她的家人、非常執著家人，所以死後投生為鬼，出現在家中、探望家人。

掛念、執著的心也會。隆波帕默也提到：‘高僧大德他有一些玩具，他在想幫忙的時候，寺廟的那些養的動物要死的時候啊；他就會做這個迴向給牠們。不讓心鬱悶、傷心。比如如果我們養了一條狗，牠生病了，要死了。把牠送到醫院，牠是很想家的。如果是在陌生人面前死去的話，狗是沒有快樂的，死的時候心是這個悲傷的、鬱悶的，那不好，所以就會有一些善巧方便。會把我們的衣服，有我們的氣味的衣服去放到牠旁邊，讓牠聞到氣味，牠就有快樂了。牠死去，牠也會有快樂，就會去可以去投身爲鬼。’

饑渴的心也會讓人投生到鬼道。例如隆波帕默提到，有一位居士在要見高僧大德時入到森林暫住，入定、讓心光亮後看到一位非常光亮的餓鬼，有著出家人裝束的。隆波說‘他個子像山一樣高，正在走，在找離開森林的路，他在森林裡迷路了。事實上他大到那個程度，其實走兩三步就離開了，就可以出去了 。但是看不見， 看到所有的地方到處都是森林。 然後他不停地在找離開森林的路，而且很餓，很餓。 那個居士就想，這個鬼是出家人，而且他特別的亮堂，他的心非常的亮堂，這個是一個很美的鬼 ，但是為什麼他會成鬼呢？去審視便知道他是一個很好的出家人，他去修行，在森林裡面行腳很久， 然後再迷路了。 在迷路的時候又是很餓的 。一旦餓了 ，心很痛苦，不停地在找離開森林的路 ；想去找到村民 然後那個時候帶著貪的時候死去的，所以他立馬投身為鬼。但是因為他持戒持得很好，所以他是非常漂亮的鬼 。這個業在結果的時候是很細膩的 。’

DN21的義注說，對住處、家庭、利益的吝嗇，也會帶來餓鬼的投生。

妒忌的業也有可能（Ref. to pañcaputtakhādapetivatthu）

【畜生道和地獄道】

一個臨終時執著邪見（錯誤見解）的人，佛陀說，他只有兩個去處：地獄或畜生道 （AN2.28,4.212,5.118,6.81 ；DN12；MN57；SN42.2-3，42.8）。而其實根據《論藏》，所有具備邪見的心，都一定是貪根心來的---即肯定會有貪慾在。

佛陀也說，如果一個人的心被影像、聲音、氣味、味道、所觸的滋味所束縛；那時死，他就會掉落地獄或者畜生道了（SN35.235）。簡而言之，就是心黏著五塵。

吉祥尊者有說過個故事：‘我有一個以前一起修的同修，他看看看過去世，他有一世掉落地獄。掉入地獄的原因是什麼？他在他看回以前的一世，他在臨終的時候，好想不想，他想起他的妻子。要死了，還是想著那回事，還想性行為，而且起了很強很強的慾望，不是一般的強，非常強的慾望。妻子哦，不是邪淫哦。合法哦，在五戒裡面Ok哦。但是就帶著那麼強的慾望，掉入地獄。之後當了畜生，再回來。’

佛陀開示過，假如一個人造了歪曲的業，以身體‘爬行’、口‘爬行’、意‘爬行，造十惡業’；那麼這個業成熟時，會導致他投生到地獄或者畜生道。如果是畜生的話，就會是爬行類動物，看到人就會爬走。佛陀也提到做貓頭鷹也有可能，做其他動物也有可能（AN10.216）

為什麼？十惡業（殺生、偷盜、邪淫、妄語……）都不是「堂堂正正」做的。

人在造這些業時，內心常有猶豫、隱藏、躲藏、不安、後悔，像動物見到人就爬走、蜷縮、扭動一樣。

相反，善業是「正直」（ujuka）的——坦然、光明、不扭曲。所以當這些堂皇正直的善業成熟時，佛陀說，一個人就會投生為天神或者投生到高貴家庭—有大財富的王族、祭司家族、居士家族（AN10.216）。 堂皇正直的業，帶來堂皇正直的果報

佛陀常常把地獄和畜生道混合一起來說。那怎樣分一個業會讓人投生到畜生道還是地獄呢？

雖然每一顆不善心當中，都一定有癡心所。癡心所就是心迷失、不清晰、像被罩住、無知的狀態。但如果一個業癡比較重，就會帶來畜生道的投生。

如果一個業是煩惱很厚重、讓心感到特別沉重的話，那就會帶來地獄的投生。為什麼？地獄是最底層、最痛苦的境地。

帶著讓心很痛苦的嗔心死去，一樣能投生到地獄。隆波帕默這樣開示：‘帶着嗔心死去的，心不滋潤、不愉悅，有的只是苦。如果那時候死去的話。因爲嗔心的力量正在控制心。然後就會去投生到地獄的衆生。地獄的衆生，依然還能夠覺知，有時候能夠意識到---因爲有苦，太苦了---所以他就會：‘哎呀，真不該這麼做的呀，真不該這麼做的，他還後悔着。他還知道能夠意識到是非對錯，因此他依然這個會超越這個動物。’

但有些嗔心也可以帶來畜生道的投生的。

比如帕奧禪林有禪修者觀看自己過去世。發現有一世自己是頭羊。當主人砍斷其頸時，他便心想：心想：「若我壯有力，就不被砍，可反擊」。那時牠恨主人，帶著嗔心死去的。於是牠死後，便立即投生為水牛。

一樣原則。如果生起嗔心時；癡比較重，就投生為動物；如果煩惱的力量讓心非常沉重，就投生到地獄。

而如果臨死時心中只有癡，就會投生到畜生道

【阿修羅道】

關於阿修羅，隆波帕默這樣開示：‘我們大家也許從來沒有看到過阿修羅道的眾生，阿修羅道跟鬼是不一樣的。鬼，很帥氣的也有的，很漂亮的鬼也有的；但是阿修羅道的眾生是看起來很可怕的，很討人厭的。’

‘我們有很多看法，很強烈地執著於自己的看法——就我一個人是對的，其他人全是錯的，那我們就是屬於阿修羅道的「有」。說老子很棒的這些人，事實上大部分都是猶豫不決的，所以他們才稱之為阿修羅，就是膽子不大，但是看起來好像很厲害，那是為了掩蓋自己的恐懼感。’

‘這個阿修羅道的眾生並沒有被囚禁起來，還可以單獨的走的。’

‘那些這個，那些很可怕的是屬於阿修羅道的衆生，這些人是自我慢很強的，而且他不知道是非對錯，只是知道老子很棒，誰都幫不了他。’

‘至於變成鬼 、變成阿修羅道，那是貪帶去的。比如說鬼， 對子孫特別的緊抓不放 、擔心。阿修羅道是屬於那種我慢、不知道是非對錯， 我慢特別重、 知見特別重， 覺得說雞是人的食物、 不是惡業--- 這是屬於邪見，就去變成了阿修羅 。’

所以我們知道，帶著傲慢心，或者執著自己見解的心、固執的心而死去的話，是可以變成阿修羅的。

但不可能臨終時帶著邪見而投生為阿修羅。因為就如上面提到，佛陀說，邪見者只會投生到地獄或畜生道（AN2.28,4.212,5.118,6.81 ；DN12；MN57；SN42.2-3，42.8）

傲慢只會生起在以下的四種貪根心那裡：

1.悅俱邪見不相應無行心 （somanassa-sahagataṃ diṭṭhigata-vippayuttaṃ asaṅkhārikaṃ）

2.悅俱邪見不相應有行心 （somanassa-sahagataṃ diṭṭhigata-vippayuttaṃ sasaṅkhārikaṃ）

3.捨俱邪見不相應無行心 （upekkhā-sahagataṃ diṭṭhigata-vippayuttaṃ asaṅkhārikaṃ）

4.捨俱邪見不相應有行心 （upekkhā-sahagataṃ diṭṭhigata-vippayuttaṃ sasaṅkhārikaṃ）

【關閉惡道之門】

但大家不用擔心惡道。只要大家【確信】或【以智慧一定程度地沉思後接受】以下道理，大家在當下就已經永久關閉了惡道之門了。佛陀保證我們一定會在死前證初果。意味著我們往後只會投生為人類或天神，最終肯定會證悟涅槃：

身體是無常的：身體不斷在變，會老、病、死。

心是無常的：心—這個覺知元素、覺知之流--不斷在變、流動，不斷去感知不同的目標，例如影像、聲音、氣味、味道、觸感、思想、情緒。醒和睡着的時候，狀態已經不同了（SN25.1）

【總結】

希望這篇文章可以幫大家更加了解業和投生的法則。

縱觀全世界，編輯暫時看不見有人如編輯把這個議題分析得這麼仔細。

但如果要比，編輯的智慧和舍利佛尊者的智慧相比，就如一粒塵和喜馬拉雅山相比。

舍利佛曾經在佛陀面前作出獅子吼：「尊者，即使整個宇宙週期長的時間都在下雨，我也能計算出有多少滴雨落入大海、多少滴落在地上、多少滴落在山上，並把它們記錄下來。」（DhpA.181）舍利佛的智慧是細緻敏銳到這種程度！

而我們和佛陀的智慧相比，就如一粒微塵和整個宇宙相比那樣。

為什麼？《無礙解道》說佛陀具備一切知智（全知）。任何佛陀想知道的東西，一經思索就能知道。

我們由衷地向舍利佛尊者和佛陀致敬🫡🙇‍♂️

**English:**

The Buddha defined “kamma” as “intention” (AN 6.63). 

Intention accompanied by greed, aversion, or delusion is unwholesome kamma. 

Intention free from any greed, aversion, or delusion is wholesome kamma.

**【The Cognitive Process at the Time of Death and Relinking】** 

According to the teachings of the Abhidhamma commentators, when we are dying, a death-proximate mind-door cognitive process arises. This process is special: because the javana cittas are weaker in power, they arise only five times instead of the usual seven (they themselves do not create new kamma; they merely serve as the channel through which past kamma matures into rebirth-producing kamma). After that, the death-consciousness (cuti citta) arises.

After the death-consciousness arises and ceases, the relinking consciousness (paṭisandhi citta) arises in the new life. The object it takes is the same object as that of the death-proximate javana cittas. Immediately following the javana cittas are sixteen life-continuum consciousnesses (bhavaṅga), which also take the object of the previous life’s death-proximate javana cittas. Then the first mind-door cognitive process (manodvāra-vīthi) arises, taking as its object the just-ceased relinking consciousness itself. The seven javana cittas within it are sense-sphere greed-rooted consciousnesses dissociated from wrong view and unprompted (diṭṭhigata-vippayutta asankhārika lobha-mūla citta); they are responsible for clinging to existence. 

Thereafter, throughout the entire life, the inactive state of awareness (bhavaṅga) continues to take the object of the previous life’s death-proximate javana cittas.

Thus we see that the kind of mind with which one dies determines the kind of rebirth one obtains. Moreover, throughout the whole life one will tend to have similar tendencies and character.

**【Common Misconceptions】** 

Ordinary people think: 

- Dying with greed necessarily leads to rebirth as a ghost; 

- Dying with aversion necessarily leads to rebirth in hell; 

- Dying with delusion necessarily leads to rebirth as an animal.

But this is not entirely correct. 

In reality, where one is reborn depends on the kamma that actually matures at the moment of death—that is, on the mind-door javana cittas at the time of dying. This world contains countless kinds of kamma and countless kinds of mind, so there are also countless kinds of states of existence. 

Dying with greed can lead to rebirth in the ghost realm, the animal realm, or the hell realm. 

Dying with aversion can lead to rebirth in hell, the animal realm, or the ghost realm. 

Dying with delusion can lead to rebirth in the animal realm, the ghost realm, or the hell realm—because every unwholesome consciousness is accompanied by the mental factor of delusion.

**【The Ghost Realm】** 

What kind of mind leads to falling into the ghost realm? 

Clinging! Especially clinging to something as “this is mine.” For example, the editor knows of a mother who loved her family very much and clung strongly to them; after death she was reborn as a ghost, appearing in the house and visiting the family.

A mind of longing and attachment can also do so. Luang Por Pramote mentioned: “Great masters have certain skilful means. When the animals raised at the monastery are about to die, they make dedications of merit for them so that the mind does not become gloomy or sorrowful. For instance, if we raise a dog that is sick and about to die, and we take it to the hospital, the dog misses home very much. If it dies in front of strangers, the dog has no happiness; at the moment of death the mind is sad and gloomy—that is not good. So there are skilful means: we place our clothes that carry our scent beside it so that it can smell the scent and feel happy. When it dies with happiness, it can be reborn as a ghost.”

A mind of hunger and thirst can also cause rebirth in the ghost realm. For example, Luang Por Pramote mentioned that a lay devotee, while staying temporarily in the forest before meeting a great master, entered samadhi (undistractability of mind), made the mind bright, and saw a very radiant hungry ghost dressed in monastic robes. Luang Por said: “He was as tall as a mountain, walking and searching for the way out of the forest; he had lost his way in the forest. In fact he was so large that two or three steps would have taken him out, yet he could not see; everywhere he looked was forest. He kept searching for the way out and was extremely hungry. The lay devotee thought: this ghost is a monastic and especially radiant—his mind is very bright; this is a beautiful ghost—so why did he become a ghost? Upon examining, he knew that he had been a very good monk who practised and wandered in the forest for a long time, then lost his way. While lost he was very hungry. Once hungry, the mind suffered greatly and kept searching for the way out of the forest, wanting to find villagers. At that moment, dying with greed, he was immediately reborn as a ghost. But because he kept the precepts very well, he is a very beautiful ghost. When this kamma fruited, it was very refined.”

The commentary to DN 21 says that stinginess regarding dwellings, families, and benefits can also bring rebirth as a hungry ghost.

The kamma of jealousy can also (see the story of the five-son-devouring petī pañcaputtakhādapetivatthu).

**【The Animal Realm and the Hell Realm】** 

A person who clings to wrong view at the time of death, the Buddha said, has only two destinations: hell or the animal realm (AN 2.28, 4.212, 5.118, 6.81; DN 12; MN 57; SN 42.2–3, 42.8). According to the Abhidhamma, all consciousnesses accompanied by wrong view are necessarily greed-rooted—that is, greed is certainly present.

The Buddha also said that if a person’s mind is bound by the enjoyment of forms, sounds, smells, tastes, or tactile objects, then when he die at that moment, he will fall into hell or the animal realm at death (SN 35.235). In short, it is the mind sticking to the five sense objects.

Venerable Mangala told this story: “I had a fellow practitioner who looked into past lives and saw that in one life he fell into hell. What was the cause of falling into hell? Looking back to that previous life, at the moment of death—whether he wanted to or not—he thought of his wife. About to die, yet still thinking of that matter, still desiring sexual intercourse, and with extremely strong desire—not ordinary desire, but very intense. It was his wife, not sexual misconduct; within the five precepts it was all right. Yet carrying such strong desire, he fell into hell. Afterwards he became an animal, and later returned.”

The Buddha taught that if a person performs twisted kamma—with body “crawling,” speech “crawling,” and mind “crawling,” performing the ten unwholesome courses of action—then when that kamma matures it leads to rebirth in hell or the animal realm. If as an animal, it will be a crawling creature that crawls away upon seeing humans. The Buddha also mentioned the possibility of becoming an owl or other animals (AN 10.216).

Why? The ten unwholesome actions (killing, stealing, sexual misconduct, false speech, etc.) are never done “uprightly and openly.” When people perform these actions, the mind often has hesitation, concealment, hiding, unease, and regret—like animals that crawl away, curl up, or wriggle upon seeing humans. 

In contrast, wholesome kamma is “upright” (ujuka)—open, bright, and undistorted. Therefore, when these upright and straightforward wholesome kammas mature, the Buddha said, a person is reborn as a deity or in a high family—wealthy royal, brahmin, or householder families (AN 10.216). Upright kamma brings upright results.

The Buddha often spoke of hell and the animal realm together. So how does one distinguish whether a particular kamma leads to the animal realm or to hell? 

Although every unwholesome consciousness is accompanied by the mental factor of delusion (delusion being the state of the mind being lost, unclear, as if covered, and ignorant), if the delusion in a particular kamma is heavier, it leads to rebirth in the animal realm. 

If the kamma is one in which the defilements are very thick and make the mind feel especially heavy, it leads to rebirth in hell. Why? Hell is the lowest and most painful realm.

Dying with aversion that makes the mind very painful can also lead to rebirth in hell. Luang Por Pramote taught: “Those who die with aversion have a mind that is not nourished or pleasant; there is only suffering. If they die at that time, because the force of aversion is controlling the mind, they are reborn as hell beings. Hell beings can still be aware; sometimes they can realise—because the suffering is so great—‘Oh, I really should not have done that, I really should not have done that,’ and they still feel regret. They still know right from wrong, therefore they still transcend animals.”

Yet some aversion  can also lead to rebirth in the animal realm. 

For example, at Pa-Auk Forest Monastery a meditator observed his past lives and discovered that in one life he was a goat. When the owner cut its neck, it thought: “If I were strong and powerful, I would not be cut; I could fight back.” At that time it hated the owner and died with aversion. After death it was immediately reborn as a water buffalo.

The same principle applies: when aversion arises, if delusion is heavier, one is reborn as an animal; if the force of the defilements makes the mind extremely heavy, one is reborn in hell.

And if, at the moment of death, the mind is filled only with delusion, one will be reborn in the animal realm.

**【The Asura Realm】** 

Regarding asuras, Luang Por Pramote taught: “Perhaps none of us has ever seen beings of the asura realm. The asura realm is different from ghosts. Ghosts can be very handsome or very beautiful; but beings of the asura realm look very frightening and repulsive.”

“We have many views and cling very strongly to our own views—‘Only I am right; everyone else is wrong’—then we belong to the ‘existence’ of the asura realm. People who say ‘I’m the greatest’ are in fact mostly hesitant and indecisive; that is why they are called asuras: they are not very brave, yet they appear powerful in order to cover up their own fear.”

“Beings of the asura realm are not imprisoned; they can still walk about freely.”

“Those who look very frightening belong to the asura realm. These people have very strong self-conceit and do not know right from wrong; they only know ‘I’m the greatest,’ and no one can help them.”

“As for becoming a ghost or an asura, that is brought about by greed. For example, ghosts cling especially tightly to their descendants and worry about them. Asuras belong to the type with strong self-conceit, not knowing right from wrong, with particularly heavy conceit and particularly heavy wrong views—thinking, for instance, that chickens are human food and that killing them is not unwholesome kamma—this is wrong view, and they become asuras.”

Thus we know that dying with a mind of conceit, or a mind that clings to one’s own views and is obstinate, can lead to rebirth as an asura. 

But it is impossible to be reborn as an asura while holding wrong view at the moment of death. Because, as mentioned above, the Buddha said that those with wrong view are reborn only in hell or the animal realm (AN 2.28, 4.212, 5.118, 6.81; DN 12; MN 57; SN 42.2–3, 42.8).

Conceit arises only in the following four greed-rooted consciousnesses: 

1. Joy-accompanied, dissociated from wrong view, unprompted (somanassa-sahagataṃ diṭṭhigata-vippayuttaṃ asaṅkhārikaṃ) 

2. Joy-accompanied, dissociated from wrong view, prompted (somanassa-sahagataṃ diṭṭhigata-vippayuttaṃ sasaṅkhārikaṃ) 

3. Equanimity-accompanied, dissociated from wrong view, unprompted (upekkhā-sahagataṃ diṭṭhigata-vippayuttaṃ asaṅkhārikaṃ) 

4. Equanimity-accompanied, dissociated from wrong view, prompted (upekkhā-sahagataṃ diṭṭhigata-vippayuttaṃ sasaṅkhārikaṃ)

**【Closing the Door to the Lower Realms】** 

But no one need worry about the lower realms. As long as one **firmly believes** or **accepts after a certain degree of wise reflection** the following truths, one has already permanently closed the door to the lower realms in this very moment. The Buddha guarantees that we will certainly attain stream-entry before death. This means that thereafter we will only be reborn as humans or deities, and will certainly eventually realise Nibbāna:

The body is impermanent: the body is constantly changing; it ages, falls ill, and dies. 

The mind is impermanent: the mind—this element of awareness, this stream of knowing—is constantly changing and flowing, continuously perceiving different objects such as forms, sounds, smells, tastes, tactile sensations, thoughts, and emotions. The state when awake and when asleep is already different (SN 25.1).

**【Conclusion】** 

It is hoped that this article can help everyone better understand the law of kamma and rebirth. 

Looking around the whole world, the editor has not yet seen anyone analyse this topic in such detail as the editor has done. 

But if a comparison is to be made, the editor’s wisdom compared with that of Venerable Sāriputta is like a speck of dust compared with the Himalayas. 

Sāriputta once made a lion’s roar before the Buddha: “Venerable Sir, even if it were to rain for the length of a world-cycle, I could calculate how many drops of rain fall into the ocean, how many fall on the earth, and how many fall on the mountains, and record them all.” (DhpA 181). Sāriputta’s wisdom was refined and sharp to such a degree!

And our wisdom compared with that of the Buddha is like a speck of dust compared with the entire universe. 

Why? The *Paṭisambhidāmagga* says that the Buddha possesses the knowledge of all-knowing (sabbaññutā-ñāṇa). Whatever the Buddha wishes to know, he knows immediately upon reflecting.

We sincerely pay homage to Venerable Sāriputta and to the Buddha 🫡🙇‍♂️

---

**泰文翻譯：**

พระพุทธเจ้าทรงนิยาม “กรรม” ว่าคือ “เจตนา” (AN 6.63)

เจตนาที่ประกอบด้วยโลภะ โทสะ หรือโมหะ จัดเป็นอกุศลกรรม 

เจตนาที่ปราศจากโลภะ โทสะ และโมหะ จัดเป็นกุศลกรรม

**【ขบวนการรู้แจ้งขณะ临死และการปฏิสนธิ】** 

ตามคำสอนของนักอรรถกถาอภิธรรม เมื่อเรากำลังจะตาย จะเกิดขบวนการรู้แจ้งทางมโนทวารที่ใกล้ความตาย (มรณาสันนมโนทวารวีถี) ขบวนการนี้พิเศษ เพราะชวนจิตมีกำลังอ่อน จึงเกิดเพียง 5 ครั้งแทนที่จะเป็น 7 ครั้งตามปกติ (ตัวชวนจิตเหล่านี้ไม่ได้สร้างกรรมใหม่ แต่เป็นเพียงช่องทางที่กรรมเก่าจะสุกงอมกลายเป็นกรรมที่นำไปสู่การเกิดใหม่) หลังจากนั้นจึงเกิดจุติจิต

เมื่อจุติจิตเกิดแล้วดับไป ปฏิสนธิจิตจะเกิดขึ้นในภพใหม่ วัตถุที่ปฏิสนธิจิตรับรู้เป็นวัตถุเดียวกับชวนจิตที่ใกล้ความตาย หลังจากชวนจิตแล้วจะเกิดภวังคจิต 16 ขณะ ซึ่งก็รับรู้วัตถุของชวนจิตที่ใกล้ความตายในภพก่อนเช่นกัน จากนั้นขบวนการรู้แจ้งทางมโนทวารครั้งแรกจะเกิดขึ้น โดยรับรู้ปฏิสนธิจิตที่เพิ่งดับไปเป็นวัตถุ ชวนจิต 7 ครั้งในขบวนการนี้เป็นโลภมูลจิตที่ปราศจากทิฏฐิและไม่ถูกชักจูง (ทิฏฐิคตวิปปยุตต อสังขาริก โลภมูลจิต) ซึ่งทำหน้าที่ยึดมั่นในภพ

หลังจากนั้นตลอดชีวิตทั้งชีวิต ภวังคจิตในขณะที่จิตไม่ทำงานจะยังคงรับรู้วัตถุของชวนจิตที่ใกล้ความตายในภพก่อนต่อไป

ดังนั้นเราจึงเห็นว่า จิตชนิดใดที่เราตายไปด้วย จิตชนิดนั้นจะกำหนดการเกิดในภพใหม่ และตลอดชีวิตทั้งชีวิตเรามักจะมีแนวโน้มและอุปนิสัยคล้ายคลึงกัน

**【ความเข้าใจผิดทั่วไป】**

คนธรรมดาคิดว่า: 

- ตายด้วยโลภะ ต้องไปเกิดเป็นเปรต 

- ตายด้วยโทสะ ต้องไปเกิดในนรก 

- ตายด้วยโมหะ ต้องไปเกิดเป็นสัตว์เดรัจฉาน

แต่ความจริงไม่เป็นเช่นนั้นทั้งหมด 

ในความเป็นจริง ภพที่เราจะไปเกิดขึ้นอยู่กับกรรมที่สุกงอมจริง ๆ ในขณะตาย นั่นคือชวนจิตทางมโนทวารในขณะใกล้ตาย โลกนี้มีกรรมนานาชนิดและจิตนานาชนิด ดังนั้นจึงมีภพภูมิมากมายหลายแบบ 

ตายด้วยโลภะอาจไปเกิดในภพเปรต ภพสัตว์เดรัจฉาน หรือภพนรก 

ตายด้วยโทสะอาจไปเกิดในนรก ภพสัตว์เดรัจฉาน หรือภพเปรต 

ตายด้วยโมหะอาจไปเกิดในภพสัตว์เดรัจฉาน ภพเปรต หรือภพนรก เพราะอกุศลจิตทุกชนิดล้วนประกอบด้วยเจตสิกโมหะ

**【ภพเปรต】** 

จิตชนิดใดที่ทำให้ตกไปในภพเปรต? 

คือการยึดมั่น! โดยเฉพาะการยึดมั่นว่า “นี่เป็นของเรา” เช่น บรรณาธิการรู้จักแม่คนหนึ่งที่รักครอบครัวมากและยึดมั่นครอบครัวอย่างแรง หลังจากตายไปแล้วเธอไปเกิดเป็นเปรต ปรากฏตัวในบ้านและมาเยี่ยมครอบครัว

จิตที่โหยหาและผูกพันก็ทำให้เกิดเป็นเปรตได้เช่นกัน หลวงพ่อประโมทย์เคยกล่าวว่า “อาจารย์ใหญ่บางท่านมีอุบาย เวลาสัตว์เลี้ยงในวัดใกล้จะตาย ท่านจะทำบุญอุทิศให้เพื่อไม่ให้จิตเศร้าหมองหรือโศกเศร้า เช่น ถ้าเราเลี้ยงสุนัขที่ป่วยใกล้ตาย แล้วพาไปโรงพยาบาล สุนัขคิดถึงบ้านมาก ถ้าตายต่อหน้าคนแปลกหน้า สุนัขจะไม่มีความสุข ในขณะตายจิตจะเศร้าและหม่นหมอง ซึ่งไม่ดี ดังนั้นจึงมีอุบาย เราเอาเสื้อผ้าที่มีกลิ่นของเราไปวางไว้ข้าง ๆ ให้มันได้กลิ่นแล้วรู้สึกสุข เมื่อตายด้วยความสุข มันสามารถไปเกิดเป็นเปรตได้”

จิตที่หิวกระหายก็สามารถทำให้เกิดในภพเปรตได้เช่นกัน เช่น หลวงพ่อประโมทย์เคยเล่าว่า โยคีคนหนึ่งขณะพักอยู่ในป่าก่อนจะพบอาจารย์ใหญ่ ได้เข้าสมาธิ จิตสว่างไสว แล้วเห็นเปรตที่สว่างมาก สวมจีวร หลวงพ่อกล่าวว่า “เขาสูงเท่าภูเขา เดินหาทางออกจากป่า เพราะหลงทางในป่า ความจริงเขาใหญ่โตขนาดสองสามก้าวก็จะออกได้ แต่เขามองไม่เห็น ทุกที่ที่มองเห็นแต่ป่า เขาค้นหาทางออกอยู่เรื่อยและหิวมาก โยคีคิดว่าเปรตองค์นี้เป็นนักบวชและสว่างเป็นพิเศษ จิตสว่างมาก นี่เป็นเปรตที่สวย แล้วทำไมถึงได้เป็นเปรต? เมื่อพิจารณาแล้วก็รู้ว่าเขาเคยเป็นพระที่ดีมาก ปฏิบัติและจาริกในป่ามานาน แล้วหลงทาง ขณะหลงทางเขาก็หิวมาก พอหิว จิตก็ทุกข์มากและค้นหาทางออกจากป่าอยู่เรื่อย อยากเจอชาวบ้าน ในขณะนั้นตายด้วยโลภะ จึงเกิดเป็นเปรตทันที แต่เพราะเขาถือศีลดีมาก จึงเป็นเปรตที่สวยมาก เมื่อกรรมนี้ให้ผล มันละเอียดมาก”

อรรถกถาของ DN 21 กล่าวว่า ความตระหนี่ในเรื่องที่อยู่ ครอบครัว และผลประโยชน์ก็สามารถทำให้เกิดเป็นเปรตได้

กรรมแห่งความริษยาก็เช่นกัน (ดูเรื่องปัญจปุตตขาทเปตีวตถุ)

**【ภพสัตว์เดรัจฉานและภพนรก】**

บุคคลที่ยึดมั่นในทิฏฐิผิดในขณะตาย พระพุทธเจ้าตรัสว่ามีคติเพียงสองอย่างเท่านั้น คือ นรกหรือภพสัตว์เดรัจฉาน (AN 2.28, 4.212, 5.118, 6.81; DN 12; MN 57; SN 42.2–3, 42.8) ตามอภิธรรม จิตทุกชนิดที่ประกอบด้วยทิฏฐิผิดต้องเป็นโลภมูลจิตเสมอ นั่นคือต้องมีโลภะอยู่ด้วยแน่นอน

พระพุทธเจ้ายังตรัสอีกว่า ถ้าจิตของบุคคลถูกผูกมัดด้วยความเพลิดเพลินในรูป เสียง กลิ่น รส หรือโผฏฐัพพะ เมื่อเขาตายในขณะนั้น เขาจะตกไปในนรกหรือภพสัตว์เดรัจฉาน (SN 35.235) โดยสรุปคือจิตที่ติดอยู่ในอารมณ์ทั้งห้า

พระมังคลาเคยเล่าเรื่องนี้ว่า “ผมมีเพื่อนร่วมปฏิบัติคนหนึ่งที่พิจารณาอดีตชาติ แล้วเห็นว่าในชาติหนึ่งเขาตกนรก สาเหตุที่ตกนรกคืออะไร? ย้อนกลับไปดูชาตินั้น ในขณะใกล้ตาย ไม่ว่าเขาจะอยากหรือไม่อยาก เขาก็นึกถึงภรรยา ใกล้จะตายแล้วยังคิดเรื่องนั้น ยังอยากมีเพศสัมพันธ์ และความอยากแรงมาก ไม่ใช่ความอยากธรรมดา แต่แรงจัด มันเป็นภรรยา ไม่ใช่การประพฤติผิดในกาม อยู่ในศีลห้าได้ แต่พกความอยากแรงขนาดนั้นไป เขาจึงตกนรก หลังจากนั้นเขาไปเกิดเป็นสัตว์ แล้วค่อยกลับมา”

พระพุทธเจ้าทรงสอนว่า ถ้าบุคคลทำกรรมที่คดเคี้ยว คือ กาย “คลาน” วาจา “คลาน” และใจ “คลาน” ทำอกุศลกรรมบถสิบ เมื่อกรรมนั้นสุกงอมจะนำไปสู่การเกิดในนรกหรือภพสัตว์เดรัจฉาน ถ้าเกิดเป็นสัตว์ จะเป็นสัตว์ที่คลานหนีเมื่อเห็นมนุษย์ พระพุทธเจ้ายังตรัสถึงความเป็นไปได้ที่จะเกิดเป็นนกฮูกหรือสัตว์อื่น ๆ (AN 10.216)

ทำไม? อกุศลกรรมบถสิบ (ฆ่า สโจรกรรม ประพฤติผิดในกาม พูดเท็จ ฯลฯ) ไม่เคยทำ “ตรงไปตรงมาและเปิดเผย” เมื่อคนทำกรรมเหล่านี้ จิตมักมีความลังเล การปกปิด การซ่อนเร้น ความไม่สบายใจ และความเสียใจ เหมือนสัตว์ที่คลานหนี ม้วนตัว หรือดิ้นไปมาเมื่อเห็นมนุษย์ 

ในทางตรงกันข้าม กุศลกรรมเป็น “ตรง” (อุชุกะ) คือเปิดเผย สว่าง และไม่คดเคี้ยว ดังนั้นเมื่อกุศลกรรมที่ตรงและซื่อสัตย์เหล่านี้สุกงอม พระพุทธเจ้าตรัสว่าบุคคลจะไปเกิดเป็นเทวดา หรือในตระกูลสูง เช่น ตระกูลกษัตริย์ พราหมณ์ หรือคฤหบดีที่ร่ำรวย (AN 10.216) กรรมที่ตรงย่อมให้ผลที่ตรง

พระพุทธเจ้ามักตรัสถึงนรกและภพสัตว์เดรัจฉานคู่กัน แล้วเราจะแยกได้อย่างไรว่ากรรมใดนำไปสู่ภพสัตว์เดรัจฉาน หรือนรก? 

แม้ว่าอกุศลจิตทุกชนิดจะประกอบด้วยเจตสิกโมหะ (โมหะคือภาวะที่จิตหลง ไม่ชัดเจน เหมือนถูกปกคลุม และไม่รู้) แต่ถ้าโมหะในกรรมใดหนักกว่า จะนำไปสู่การเกิดในภพสัตว์เดรัจฉาน 

ถ้ากรรมใดกิเลสหนาแน่นมากจนทำให้จิตรู้สึกหนักเป็นพิเศษ จะนำไปสู่การเกิดในนรก ทำไม? เพราะนรกเป็นภพที่ต่ำที่สุดและทุกข์ที่สุด

การตายด้วยโทสะที่ทำให้จิตทุกข์มากก็สามารถนำไปสู่การเกิดในนรกได้ หลวงพ่อประโมทย์สอนว่า “ผู้ที่ตายด้วยโทสะ จิตจะไม่ได้รับอาหารหรือความสบาย มีแต่ทุกข์ ถ้าตายในขณะนั้น เพราะแรงของโทสะครอบงำจิต เขาจะไปเกิดเป็นสัตว์นรก สัตว์นรกยังรู้สึกตัวได้ บางครั้งก็รู้ตัวได้ เพราะทุกข์มาก ‘โอ เราไม่ควรทำอย่างนั้นเลย ไม่ควรทำอย่างนั้นเลย’ แล้วยังรู้สึกเสียใจ พวกเขายังรู้ถูกผิด จึงยังเหนือกว่าสัตว์เดรัจฉาน”

แต่บางโทสะก็สามารถนำไปสู่การเกิดในภพสัตว์เดรัจฉานได้ 

เช่น ที่วัดป่าอาณาจักร มีโยคีคนหนึ่งพิจารณาอดีตชาติ แล้วพบว่าในชาติหนึ่งเขาเป็นแพะ เมื่อเจ้าของตัดคอ มันคิดว่า “ถ้าฉันแข็งแรงและมีอำนาจ ฉันจะไม่ถูกตัด ฉันจะสู้กลับได้” ในขณะนั้นมันเกลียดเจ้าของและตายด้วยความเกลียด หลังจากตายไปก็เกิดเป็นควายทันที

หลักการเดียวกันนี้ใช้ได้ เมื่อความเกลียดเกิดขึ้น ถ้าโมหะหนักกว่า จะเกิดเป็นสัตว์เดรัจฉาน ถ้าแรงของกิเลสทำให้จิตหนักมาก จะเกิดในนรก

และหากในขณะใกล้จะตาย จิตมีแต่โมหะ (ความหลง) ก็จะไปเกิดในเดรัจฉานภูมิ

**【ภพอสูร】**

เกี่ยวกับอสูร หลวงพ่อประโมทย์สอนว่า “บางทีไม่มีใครในพวกเราเคยเห็นสัตว์ในภพอสูร ภพอสูรต่างจากเปรต เปรตอาจหล่อหรือสวยมาก แต่อสูรดูน่ากลัวและน่ารังเกียจมาก”

“เรามีทิฏฐิมากและยึดมั่นในทิฏฐิของตัวเองแรงมาก — ‘มีแต่ฉันถูก คนอื่นผิดหมด’ — แล้วเราก็อยู่ใน ‘ภพ’ ของอสูร คนที่พูดว่า ‘ฉันเก่งที่สุด’ จริง ๆ แล้วส่วนใหญ่ลังเลและไม่เด็ดขาด นั่นเป็นเหตุที่เรียกว่าอสูร พวกเขาไม่กล้ามาก แต่แสดงตัวว่ามีอำนาจเพื่อปกปิดความกลัวของตัวเอง”

“สัตว์ในภพอสูรไม่ได้ถูกขัง พวกเขายังเดินไปมาได้อย่างอิสระ”

“ผู้ที่ดูน่ากลัวจัดอยู่ในภพอสูร คนเหล่านี้มีความถือตัวสูงมากและไม่รู้ถูกผิด รู้แต่ ‘ฉันเก่งที่สุด’ และไม่มีใครช่วยได้”

“ส่วนการเกิดเป็นเปรตหรืออสูร เกิดจากโลภะ เช่น เปรตยึดมั่นลูกหลานแน่นมากและกังวลเรื่องพวกเขา อสูรเป็นประเภทที่มีความถือตัวสูง ไม่รู้ถูกผิด มีมานะหนักเป็นพิเศษและมีทิฏฐิผิดหนักเป็นพิเศษ เช่น คิดว่าไก่เป็นอาหารของมนุษย์ การฆ่ามันไม่ใช่อกุศลกรรม — นี่คือทิฏฐิผิด และพวกเขาจึงเกิดเป็นอสูร”

ดังนั้นเราจึงรู้ว่า การตายด้วยจิตที่มีมานะ หรือจิตที่ยึดมั่นในทิฏฐิของตัวเองและดื้อรั้น สามารถนำไปสู่การเกิดเป็นอสูรได้ 

แต่เป็นไปไม่ได้ที่จะเกิดเป็นอสูรในขณะที่ยึดทิฏฐิผิดในขณะตาย เพราะดังที่กล่าวข้างต้น พระพุทธเจ้าตรัสว่าผู้ที่มีทิฏฐิผิดจะเกิดเพียงในนรกหรือภพสัตว์เดรัจฉานเท่านั้น (AN 2.28, 4.212, 5.118, 6.81; DN 12; MN 57; SN 42.2–3, 42.8)

มานะเกิดขึ้นได้เฉพาะในโลภมูลจิต 4 ชนิดต่อไปนี้เท่านั้น: 

1. ประกอบด้วยโสมนัส ปราศจากทิฏฐิ ไม่ถูกชักจูง (โสมนัสสหคต ทิฏฐิคตวิปปยุตต อสังขาริก) 

2. ประกอบด้วยโสมนัส ปราศจากทิฏฐิ ถูกชักจูง (โสมนัสสหคต ทิฏฐิคตวิปปยุตต สสังขาริก) 

3. ประกอบด้วยอุเบกขา ปราศจากทิฏฐิ ไม่ถูกชักจูง (อุเปกขาสหคต ทิฏฐิคตวิปปยุตต อสังขาริก) 

4. ประกอบด้วยอุเบกขา ปราศจากทิฏฐิ ถูกชักจูง (อุเปกขาสหคต ทิฏฐิคตวิปปยุตต สสังขาริก)

**【ปิดประตูสู่อบายภูมิ】** 

แต่ไม่มีใครต้องกังวลเรื่องอบายภูมิ เพียงแค่ **เชื่ออย่างมั่นคง** หรือ **ยอมรับหลังจากพิจารณาด้วยปัญญาในระดับหนึ่ง** ในสัจธรรมต่อไปนี้ ก็ได้ปิดประตูสู่อบายภูมิอย่างถาวรในขณะนี้แล้ว พระพุทธเจ้าทรงรับรองว่าเราจะบรรลุโสดาปัตติมรรคก่อนตายอย่างแน่นอน นั่นหมายความว่าหลังจากนั้นเราจะเกิดเป็นมนุษย์หรือเทวดาเท่านั้น และในที่สุดจะบรรลุนิพพานอย่างแน่นอน:

ร่างกายไม่เที่ยง: ร่างกายเปลี่ยนแปลงอยู่ตลอดเวลา แก่ เจ็บ และตาย 

จิตไม่เที่ยง: จิต — ธาตุแห่งการรู้ สายธารแห่งการรู้ — เปลี่ยนแปลงและไหลไปอยู่ตลอดเวลา รับรู้วัตถุต่าง ๆ อย่างต่อเนื่อง เช่น รูป เสียง กลิ่น รส โผฏฐัพพะ ความคิด และอารมณ์ ภาวะขณะตื่นกับขณะหลับก็ต่างกันแล้ว (SN 25.1)

**【บทสรุป】** 

หวังว่าบทความนี้จะช่วยให้ทุกคนเข้าใจกฎแห่งกรรมและการเกิดใหม่ได้ดีขึ้น 

มองไปทั่วโลกทั้งใบ บรรณาธิการยังไม่เคยเห็นใครวิเคราะห์หัวข้อนี้ละเอียดเท่าที่บรรณาธิการทำ 

แต่ถ้าจะเปรียบเทียบ ปัญญาของบรรณาธิการเทียบกับพระสารีบุตร เหมือนฝุ่นละอองเทียบกับเทือกเขาหิมาลัย 

พระสารีบุตรเคยบันลือสีหนาทต่อหน้าพระพุทธเจ้าว่า “ข้าแต่พระองค์ผู้เจริญ แม้ฝนจะตกตลอดกัปป์ ข้าพระองค์ก็สามารถคำนวณได้ว่ามีฝนกี่หยดที่ตกลงในมหาสมุทร กี่หยดที่ตกบนแผ่นดิน และกี่หยดที่ตกบนภูเขา และบันทึกไว้ได้ทั้งหมด” (DhpA 181) ปัญญาของพระสารีบุตรละเอียดและคมกริบถึงเพียงนั้น!

และปัญญาของเราเทียบกับพระพุทธเจ้า เหมือนฝุ่นละอองเทียบกับจักรวาลทั้งใบ 

ทำไม? ปฏิสัมภิทามรรคกล่าวว่า พระพุทธเจ้าทรงมีสัพพัญญุตญาณ ไม่ว่าพระองค์จะประสงค์จะรู้อะไร เมื่อทรงนึกถึงก็ทรงรู้ทันที

ขอนอบน้อมแด่พระสารีบุตรและพระพุทธเจ้าอย่างสุดซึ้ง 🫡🙇‍♂️

舍利佛尊者所開示的《無礙解道》這樣定義四無礙解智：

四無礙解智有分法無礙解智、義無礙解智、詞無礙解智、辯才無礙解智

法無礙解智就是了知五根、五力、七覺支、八聖道、四聖諦這些法

義無礙解智就是了知以上這些法的背後意思、意義

詞無礙解智就是能以字句、詞句、談話來開示、解釋祂們

辯才無礙解智就是在以上所有法上、所有義理上、所有語言上都有完全掌握的智慧。

這個四無礙解智不一定只有阿羅漢才有，其實有學（非阿羅漢）都能有

在MNA142中，就提到‘阿難長老是有智慧、多聞、已證有學無礙解的人’

巴利律藏的義註《一切善見律注》和《長部》義註(DNA.28)都提到，這個無礙解智只能在佛滅後一千年內出現。

其實是錯的

就編輯所知道，現在有許多大師父都有這四無礙解智的能力，能夠清楚地解釋五根、五力、七覺支、八聖道、四聖諦的這些佛法概念。有些編輯更相信是阿羅漢。

如果大家還不信，可以告訴大家，編輯本人也具備這有學的四無礙智。可以以簡短的詞句解釋所有三十七菩提道品，也可以詳細地解說，能夠以不同譬喻、不同方式地清楚說明。如果有人在這三十七菩提道品上來和編輯辯論，編輯是不會輸的，最多他們的心靈品質未到、不接受這些佛法而已。

不信大家可以上《如實知見》網站查看一下，也可以隨時考問編輯：

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E6%A0%B8%E5%BF%83%E4%BD%9B%E6%B3%95-core-dhamma/%E4%B8%89%E5%8D%81%E4%B8%83%E8%8F%A9%E6%8F%90%E5%88%86%E6%B3%95-37-factors-which-aid-enlightenment

編輯很樂意為大家解釋佛法、解答疑難，讓大家明白、證初果。

說這些並不是為了自我吹噓，只是為了確立大家的信心而已：佛陀時代的種種成就，在現今世代還能被達證。

因為其實如果大家能夠好好學習，也一樣能夠具備這四無礙解智，不是一件很特別的事情。世上聰明人那麼多，只要學一學佛法，就能精通了

Venerable Sāriputta, in the *Paṭisambhidāmagga* (*Path of Analytical Knowledge*), defines the Four Analytical Knowledges as follows:

The Four Analytical Knowledges consist of:

- Analytical knowledge of the Dhamma (dhamma-paṭisambhidā-ñāṇa)

- Analytical knowledge of the meaning (attha-paṭisambhidā-ñāṇa)

- Analytical knowledge of language (nirutti-paṭisambhidā-ñāṇa)

- Analytical knowledge of ready wit / elucidation (paṭibhāna-paṭisambhidā-ñāṇa)

**Analytical knowledge of the Dhamma** is the knowledge of the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the Four Noble Truths.

**Analytical knowledge of the meaning** is the knowledge of the underlying meanings and significance of those Dhammas.

**Analytical knowledge of language** is the ability to explain and teach them through words, phrases, and speech.

**Analytical knowledge of ready wit** is the complete mastery of wisdom over all those Dhammas, all their meanings, and all languages/expressions.

These Four Analytical Knowledges are not exclusive to Arahants. In fact, learners (sekha, non-Arahants) can also possess them. In the commentary to the Majjhima Nikāya (MNA 142), it is stated that “Elder Ānanda is a wise, learned person who has attained the analytical knowledges of a learner.”

The Vinaya commentary *Samantapāsādikā* and the Dīgha Nikāya commentary (DNA 28) both state that these analytical knowledges can only appear within one thousand years after the Buddha’s passing.

This is actually incorrect.

As far as the editor knows, many great teachers today possess the ability of these Four Analytical Knowledges and can clearly explain the Dhamma concepts of the five faculties, five powers, seven factors of enlightenment, Noble Eightfold Path, and Four Noble Truths. Some of the editors even believe they are Arahants.

If anyone still does not believe this, the editor can tell you that he himself also possesses the Four Analytical Knowledges of a learner. He can explain all the Thirty-seven Factors of Enlightenment in concise terms, and can also explain them in detail, using different similes and different methods to make them clear. If anyone debates the editor on these Thirty-seven Factors of Enlightenment, the editor will not lose — at most, the other person’s mental qualities have not yet reached the level to accept this Dhamma.

If you do not believe it, you may visit the website *“Knowing and Seeing the Truth”* and examine it, or you may question the editor at any time:  

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E6%A0%B8%E5%BF%83%E4%BD%9B%E6%B3%95-core-dhamma/%E4%B8%89%E5%8D%81%E4%B8%83%E8%8F%A9%E6%8F%90%E5%88%86%E6%B3%95-37-factors-which-aid-enlightenment

The editor is very happy to explain the Dhamma and answer questions for everyone, so that people may understand and attain stream-entry.

Saying these things is not for self-boasting, but only to establish confidence in everyone: the various attainments of the Buddha’s time can still be realized in the present age.

In fact, if everyone studies well, they too can possess these Four Analytical Knowledges. It is not something particularly special. There are so many intelligent people in the world — as long as one studies the Dhamma, one can become proficient in it.

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**Thai**

พระสารีบุตรเถระได้แสดงไว้ในคัมภีร์ *ปฏิสัมภิทามรรค* ว่า ปัญญาแห่งการวิเคราะห์สี่ประการ มีดังนี้:

ปัญญาแห่งการวิเคราะห์สี่ประการ แบ่งออกเป็น

- ปัญญาแห่งการวิเคราะห์ธรรม (ธัมมปฏิสัมภิทาญาณ)

- ปัญญาแห่งการวิเคราะห์อรรถ (อัตถปฏิสัมภิทาญาณ)

- ปัญญาแห่งการวิเคราะห์ถ้อยคำ (นิรุตติปฏิสัมภิทาญาณ)

- ปัญญาแห่งการวิเคราะห์ปฏิภาณ (ปฏิภาณปฏิสัมภิทาญาณ)

**ปัญญาแห่งการวิเคราะห์ธรรม** คือ การรู้แจ้งอินทรีย์ ๕ พละ ๕ โพชฌงค์ ๗ อริยมรรคมีองค์ ๘ และอริยสัจจ์ ๔

**ปัญญาแห่งการวิเคราะห์อรรถ** คือ การรู้แจ้งความหมายและความหมายที่ซ่อนอยู่เบื้องหลังธรรมเหล่านั้น

**ปัญญาแห่งการวิเคราะห์ถ้อยคำ** คือ ความสามารถในการแสดงและอธิบายธรรมเหล่านั้นด้วยคำพูด ถ้อยคำ และการสนทนา

**ปัญญาแห่งการวิเคราะห์ปฏิภาณ** คือ ปัญญาที่ครอบครองอย่างสมบูรณ์ในธรรมทั้งปวง ในอรรถทั้งปวง และในภาษาทั้งปวง

ปัญญาแห่งการวิเคราะห์สี่ประการนี้ ไม่จำเป็นต้องมีเฉพาะพระอรหันต์เท่านั้น ในความเป็นจริง ผู้ที่ยังเป็นเสขะ (ยังไม่ใช่พระอรหันต์) ก็สามารถมีได้เช่นกัน ในอรรถกถาของมัชฌิมนิกายข้อ ๑๔๒ ได้กล่าวไว้ว่า “พระอานนท์เถระเป็นผู้มีปัญญา มีพหูสูต และได้บรรลุปฏิสัมภิทาญาณของเสขะ”

อรรถกถาของพระวินัยปิฎก (*สมันตปาสาทิกา*) และอรรถกถาของทีฆนิกาย (DNA.28) ต่างกล่าวว่า ปฏิสัมภิทาญาณนี้สามารถเกิดขึ้นได้เพียงภายในหนึ่งพันปีหลังพุทธปรินิพพานเท่านั้น

ความจริงแล้ว ข้อนี้ผิด

เท่าที่บรรณาธิการทราบ ในปัจจุบันมีครูอาจารย์หลายท่านที่มีความสามารถในปฏิสัมภิทาญาณทั้งสี่นี้ สามารถอธิบายแนวคิดทางธรรมเรื่องอินทรีย์ ๕ พละ ๕ โพชฌงค์ ๗ อริยมรรคมีองค์ ๘ และอริยสัจจ์ ๔ ได้อย่างชัดเจน บางท่านในบรรณาธิการเชื่อว่าท่านเหล่านั้นเป็นพระอรหันต์

หากใครยังไม่เชื่อ บรรณาธิการขอแจ้งให้ทราบว่า ตัวบรรณาธิการเองก็มีปฏิสัมภิทาญาณของเสขะเช่นกัน สามารถอธิบายโพธิปักขิยธรรม ๓๗ ประการทั้งหมดด้วยถ้อยคำสั้น ๆ ได้ และสามารถอธิบายอย่างละเอียดได้เช่นกัน สามารถใช้คำอุปมาต่าง ๆ และวิธีต่าง ๆ เพื่อทำให้เข้าใจชัดเจน หากมีผู้ใดมาโต้แย้งบรรณาธิการในเรื่องโพธิปักขิยธรรม ๓๗ ประการนี้ บรรณาธิการจะไม่แพ้ — มากที่สุดก็คือคุณภาพจิตของอีกฝ่ายยังไม่ถึงระดับที่ยอมรับธรรมนี้เท่านั้น

หากไม่เชื่อ ท่านสามารถเข้าไปดูที่เว็บไซต์ *“ดังที่มันเป็นจริง”* หรือสอบถามบรรณาธิการได้ตลอดเวลา:  

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E6%A0%B8%E5%BF%83%E4%BD%9B%E6%B3%95-core-dhamma/%E4%B8%89%E5%8D%81%E4%B8%83%E8%8F%A9%E6%8F%90%E5%88%86%E6%B3%95-37-factors-which-aid-enlightenment

บรรณาธิการยินดีอย่างยิ่งที่จะอธิบายธรรมและตอบข้อสงสัยให้ทุกท่าน เพื่อให้ทุกคนเข้าใจและบรรลุโสดาปัตติผล

การกล่าวเช่นนี้มิใช่เพื่อโอ้อวดตนเอง แต่เพียงเพื่อสร้างความเชื่อมั่นให้แก่ทุกคนเท่านั้นว่า ความสำเร็จต่าง ๆ ในสมัยพุทธกาล ยังสามารถบรรลุได้ในยุคปัจจุบัน

แท้จริงแล้ว หากทุกคนศึกษาอย่างดี ก็สามารถมีปฏิสัมภิทาญาณทั้งสี่นี้ได้เช่นกัน ไม่ใช่เรื่องพิเศษอะไร มีคนฉลาดมากมายในโลกนี้ เพียงแค่ศึกษาธรรม ก็สามารถชำนาญได้

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**Vietnamese**

Tôn giả Xá-lợi-phất trong *Vô Ngại Giải Đạo* (*Paṭisambhidāmagga*) đã định nghĩa Trí tuệ phân tích bốn loại như sau:

Trí tuệ phân tích bốn loại gồm có:

- Trí tuệ phân tích Pháp (dhamma-paṭisambhidā-ñāṇa)

- Trí tuệ phân tích Nghĩa (attha-paṭisambhidā-ñāṇa)

- Trí tuệ phân tích Từ ngữ (nirutti-paṭisambhidā-ñāṇa)

- Trí tuệ phân tích Biện tài (paṭibhāna-paṭisambhidā-ñāṇa)

**Trí tuệ phân tích Pháp** là sự hiểu biết về Năm Căn, Năm Lực, Bảy Giác Chi, Bát Thánh Đạo và Tứ Thánh Đế.

**Trí tuệ phân tích Nghĩa** là sự hiểu biết về ý nghĩa và ý nghĩa sâu xa đằng sau những Pháp ấy.

**Trí tuệ phân tích Từ ngữ** là khả năng thuyết giảng và giải thích chúng bằng lời nói, câu từ và ngôn ngữ.

**Trí tuệ phân tích Biện tài** là trí tuệ hoàn toàn nắm vững trên tất cả các Pháp ấy, trên tất cả ý nghĩa và trên tất cả ngôn ngữ.

Trí tuệ phân tích bốn loại này không nhất thiết chỉ có ở bậc A-la-hán. Thực ra, những vị hữu học (sekha, chưa phải A-la-hán) cũng có thể có được. Trong chú giải Trung Bộ Kinh số 142 có đề cập: “Trưởng lão A-nan là người có trí tuệ, đa văn, đã chứng đắc trí tuệ phân tích của bậc hữu học.”

Chú giải của Luật tạng Pāli (*Samantapāsādikā*) và chú giải Trường Bộ Kinh (DNA.28) đều nói rằng trí tuệ phân tích này chỉ có thể xuất hiện trong vòng một ngàn năm sau khi Đức Phật nhập diệt.

Thực ra điều này là sai.

Theo sự hiểu biết của biên tập viên, hiện nay có rất nhiều bậc thầy lớn sở hữu khả năng của Trí tuệ phân tích bốn loại này, có thể giải thích rõ ràng các khái niệm Phật pháp về Năm Căn, Năm Lực, Bảy Giác Chi, Bát Thánh Đạo và Tứ Thánh Đế. Một số biên tập viên thậm chí tin rằng các vị ấy là A-la-hán.

Nếu mọi người vẫn chưa tin, biên tập viên có thể cho biết rằng chính bản thân mình cũng sở hữu Trí tuệ phân tích bốn loại của bậc hữu học. Có thể giải thích tất cả Ba mươi bảy phẩm trợ đạo bằng những lời ngắn gọn, cũng có thể giải thích chi tiết, và có thể dùng những thí dụ khác nhau, những cách thức khác nhau để làm rõ ràng. Nếu có ai đến tranh luận với biên tập viên về Ba mươi bảy phẩm trợ đạo này, biên tập viên sẽ không thua — nhiều nhất là phẩm chất tâm của họ chưa đạt đến mức chấp nhận được Phật pháp này mà thôi.

Nếu không tin, mọi người có thể vào trang web *“Như Thật Tri Kiến”* để xem xét, hoặc có thể chất vấn biên tập viên bất cứ lúc nào:  

https://www.knownsee.com/%E4%B8%8D%E5%90%8C%E5%8D%80%E5%A1%8A%E7%9A%84%E4%BD%9B%E6%B3%95%E5%90%88%E9%9B%86-different-parts-of-dhamma/%E6%A0%B8%E5%BF%83%E4%BD%9B%E6%B3%95-core-dhamma/%E4%B8%89%E5%8D%81%E4%B8%83%E8%8F%A9%E6%8F%90%E5%88%86%E6%B3%95-37-factors-which-aid-enlightenment

Biên tập viên rất vui lòng giải thích Phật pháp và giải đáp thắc mắc cho mọi người, để mọi người hiểu rõ và chứng đắc sơ quả.

Nói những điều này không phải để tự khoe khoang, mà chỉ để xác lập niềm tin cho mọi người mà thôi: các thành tựu trong thời Đức Phật vẫn có thể được chứng đắc trong thời đại ngày nay.

Thực ra, nếu mọi người học tập tốt, cũng có thể sở hữu Trí tuệ phân tích bốn loại này, không phải là điều gì đặc biệt. Trên đời có rất nhiều người thông minh, chỉ cần học Phật pháp một chút là có thể thông thạo được.