雜阿含 579經, 睡不醒的人--3

(相應部尼柯耶S1.1.7 Appatividita 不了知, Bhikkhu Bodhi 英譯)

At Savatthi. Standing to one side, that devata recited this verse in the presence of the Blessed One:

在舍衛城。天子在世尊前立於一側，唱誦此偈：

”Those who have not penetrated things,

who may be led into others’ doctrines,

Fast asleep, they have not yet awakened,

It is time for them to awaken.” ［註一］

579 ［不習近正法，樂著諸邪見﹔睡眠不自覺，長劫心能悟。］［別譯］〔不善知己法，好欲習他法﹔是名睡不寤，有時必得寤。〕

不了知正法的人，將被導入別的教法﹔

一直沉睡未醒的人，這是他們該醒寤的時候了。

所以第四句的「長劫心能窹」，或者是「有時心能窹」，意思清楚了，是「這是他們該清醒的時候了」。

［The Blessed One:]

”Those who have penetrated things well,

who cannot be led into others’ doctrines,

Those awakened ones, having rightly known,

Fare evenly amidst the uneven.” ［註二］

579［專修於正法，遠離不善業﹔是漏盡羅漢，險惡世平等。］［別譯］　［既善知己法，不喜習他教﹔漏盡阿羅漢，棄惡就正法。］

了知正法的人，不會被導入別的教法﹔

覺悟的人，寂靜地走在崎嶇的世間。

第四句與《別譯雜阿含 164經》的「棄惡就正法」差距較大，《雜阿含 579經》的「險惡世平等」彷彿有此句的內容而不成功，「險惡世」與巴利文意完全相符，菩提長老解釋說：「世尊說世間是崎嶇的，因為每天有正多的障礙誘導我們走到貪與瞋的道路上，除非我們以正知和精進行走在世尊教導的正道上，否則無法避免跌倒失敗。

［註一］菩提比丘引『覺音論師註』：第一句「法」是指『四聖諦』，『別人的教法』指的是『外道的見解』，簡要地說，就是『六十二見』。菩提比丘說：「不完全了知四聖諦，有些人會因為自己的喜好而傾向外道的學說，有些人會受到別人的影響而被引導入外道的見解。」

The Buddha often speaks of life in the world as an uneven path that constantly challenges us to walk evenly. Each day countless obstacles threaten to obstruct us, to divert us, to knock us off balance, and steady mindfulness and firm determination are needed to avoid losing our way in the dark sidetracks of greed and anger. To stumble may be inevitable until we reach the great highway of the noble ones, but with a clear vision of the goal and diligent effort we can avoid tumbling into the ditches that line the road.

［註二］菩提比丘引『覺音論師註』：「覺悟的人指的是四種覺者：佛、獨覺、無學阿羅漢、有學。」

菩提比丘說：「以他們清淨、寂靜、與智慧，成熟的僧眾向世俗社會展示離苦得樂之道不是來自攫取與放逸，而是離貪、離開繫著與解脫。不管是在家人或出家人，經由修習而解脫能達到寂靜地走在崎嶇世間的自由。即使在初學階段，修習的人也能在貪婪的消費文化下維持較平衡的生活。」

By their purity, peacefulness, and wisdom the mature monastics demonstrate to the lay community, and to all those who have eyes to see, where true happiness is to be found. They show that happiness is to be found, not in acquisition and self-indulgence, but in freedom from desire, in renunciation and detachment. Whether as lay disciple or as monk, to enter the course of training that culminates in such freedom is to walk evenly within the uneven terrain of the world. It is to recover, even with one's initial steps, a balance of living so sorely needed amidst the loud demands and hollow promises of our rapacious consumerist culture.