耆那教經典Uttaradhyayana第23經（Utt. 23）有一段記載，提到耆那教第 23 代勝者(Jina)脅尊者(Parshva, 古印度 Prakrit 俗語)，第 24 代勝者筏馱摩那(耆那教尊他為「大雄」，他也是佛教文獻六師外道的第六位，《雜阿含105經》「尼揵陀若提子」(CBETA, T02, no. 99, p. 31, c26))正住在舍衛城。
這時候，年輕的沙門迦尸(Kesi)，向著名的瞿曇(Gautama)問了幾個問題。本文要討論的是：
「對於那些受大洪流所苦的眾生們來說，他們是否有個庇護所、避難處、堅固的地基可以依靠？喔瞿曇，您知道這樣的一個小島嗎？」
『在大水的正中央有個巨大的島嶼，它不受大洪流所侵犯。』
迦尸問瞿曇：「您稱那島嶼為何？」聽了迦尸的提問，瞿曇如此回應：
『老與死是那沖走眾生的洪流；法就是那島嶼、堅固的地基、避難處、最殊勝的庇護所。』
GuoBing 提到...(2010,10.10 AM 1:22)
「法洲」的部分，耆那教阿含Utt. 23有段有趣的偈子可參考：
jarāmaraṇavegeṇaṃ | vujjhamāṇāṇa pāṇiṇaṃ /
dhammo dīvo paiṭhā ya | gaī saraṇam uttamaṃ ||
我當時譯作：
老與死是那沖走眾生的洪流；法就是那島嶼、堅固的地基、避難處、最殊勝的庇護所。
===========以上為耆那教經典=============
以上的引文請參考
部落格《我們正趨向神祕主義》
部落格《台語與佛典》〈法句經---160〉
http://yifertw.blogspot.com/2010/10/160.html
＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝
佛教有和此類似的教法，也有和此完全不同的教法。可以想像一位耆那教的在家信徒跟親友講：我們的勝者說瞿曇Gautama 教導如此如此，而佛教的在家信徒說：「不對，完全不對，佛陀瞿曇是這樣教導的：…」
《雜阿含36經》卷2：「世尊告諸比丘：「住於自洲，住於自依；住於法洲，住於法依；不異洲不異依。比丘！當正觀察，住自洲自依，法洲法依，不異洲不異依。」(CBETA, T02, no. 99, p. 8, a22-25)
《長阿含2經》卷2：「阿難！當自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依。云何自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依？阿難！比丘觀內身精勤無懈，憶念不忘，除世貪憂；觀外身、觀內外身，精勤不懈，憶念不忘，除世貪憂。受、意、法觀，亦復如是。是謂，阿難！自熾燃，熾燃於法，勿他熾燃；當自歸依，歸依於法，勿他歸依。」(CBETA, T01, no. 1, p. 15, b6-13)
《法句經》---25頌
By exertion, conscientiousness, self-control and moderation,
A wise should make an island, that a flood can not overwhelm.
精進不放逸，調御與自制，
智者為自己的洲嶼，洪水暴流不能淹沒他。
A. 支謙譯北傳〔法句經〕。
25 發行不放逸，約以自調心；慧能作定明，不返冥淵中。
B. 了參法師譯 譯自巴利文。
25 奮勉不放逸，克己自調御；智者自作洲，不為洪水沒。
C. Thera Narada 英譯，錫蘭、那羅陀長老英譯自巴利文
25 By sustained effort, earnestness, discipline, and self-control let the wise man make for himself an island which no flood overwhelms. 由於精進、不放逸、戒律和克己的功夫，智者為自己建造不為洪水淹沒的沙洲。
D. 淨海法師譯
25 奮勵不放逸，自制有紀律； 智者不為瀑流所漂蕩，能自作洲嶼。
洲嶼：巴利文dipa，有燈、島(沙洲)兩個意思。梵文dipa為燈、燈火；dvipa為洲、島、沙洲、庇護所、避難所。漢文古譯(洲)為正確譯法。竺佛念及義淨均譯為洲渚。
Uṭṭhāne nappamādena,
saṃyamena damena ca;
dīpaṃ kayirātha medhāvī, yaṃ ogho nābhikīrati.
===以上是佛教類似的教導，以下是佛教不同類型的教導===
世尊有一種獨特表達方式的說法，就是要度過生死暴流，既不攀緣，也不停駐在洲渚上。不像在世俗生活，要度過洪水漂流，必須攀緣浮木，或是停在洲渚。釋尊此一說法為呼應《轉法輪經》，不ㄧ定是回應「耆那教的講說」，但是也是對耆那教看法的不同觀點。
《雜阿含1267經》如是我聞，一時佛住舍衛國祇樹給孤獨園。有一天子容色絕妙，於後夜時來詣佛所，稽首佛足退坐一面，身諸光明遍照祇樹給孤獨園。時彼天子白佛言：「世尊，比丘、比丘度駛流耶？」佛言：「如是，天子。」天子復問：「無所攀緣，亦無所住，度駛流耶？」佛言：「如是，天子。」天子復問：「無所攀緣，亦無所住而度駛流。其義云何？」
佛言：「天子，我如是、如是抱，如是、如是直進，則不為水之所漂；如是、如是不抱，如是、如是不直進，則為水所漂。如是，天子，名為無所攀緣，亦無所住而度駛流。」
時彼天子復說偈言：「久見婆羅門，逮得般涅槃；一切怖已過，永超世恩愛。」時彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
但是，《雜阿含1267經》字面上並沒有解釋怎樣是「無所攀緣」，怎樣是「無所住」。
《別譯雜阿含 315經》是《雜阿含1269經》的另一版本：如是我聞，一時佛在舍衛國祇樹給孤獨園。時有天子名曰栴檀來詣佛所，光顏熾盛，明照祇洹，卻立一面。而說偈言：「云何度駛流？晝夜恒精進？如此駛流中，濤波甚暴急﹔無有攀挽處，亦無安足地﹔誰能處深流，而不為漂沒？」爾時世尊以偈答曰：
「一切戒完具，定慧充其心﹔思惟內心念，此能度難度﹔
除去於欲想，度有結使流﹔盡於喜愛有，處深不沈沒。」
時栴檀天子聞佛所說，歡喜頂禮還于天宮。
《雜阿含 1269經》如是我聞，一時佛住舍衛國祇樹給孤獨園。時有一天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。時彼天子說偈問佛：「誰度於諸流？晝夜勤精進？不攀亦不住？何染而不著？」爾時世尊說偈答言：「一切戒具足，智慧善正受﹔內思惟繫念，度難度諸流。不樂於欲想，超越於色結﹔不繫亦不住，於染亦不著。」
時彼天子復說偈言：「久見婆羅門，逮得般涅槃﹔一切怖已過，永超世恩愛。」時彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
《雜阿含1316經》：「如是我聞，一時佛住舍衛國祇樹給孤獨園。時有栴檀天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面，其身光明遍照祇樹給孤獨園。時彼天子說偈問佛：『誰度於諸流，晝夜勤不懈？不攀無住處，云何不沒溺？』爾時世尊說偈答言：『一切戒具足，智慧善正受﹔內思惟正念，能度難度流﹔不染此欲想，超度彼色愛﹔貪喜悉已盡，不入於難測。』時彼栴檀天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。」(CBETA, T02, no. 99, p. 361, b23-c6)
《別譯雜阿含178經》「如是我聞，一時佛在舍衛國祇樹給孤獨園。時有一天光色倍常，於其夜中來詣佛所，威光普照遍于祇洹，赫然大明，却坐一面，而說偈言：『都無所攀緣，又無安足處﹔甚深洪流中，誰能不沈沒﹔誰有勤精進，能度瀑駛流？』爾時世尊以偈答曰：『淨持於禁戒，修智及禪定﹔觀察內身念，難度而得度﹔得離於欲結，出過色有使﹔盡於歡喜有，如是能履深﹔而不為沒溺，能度瀑駛流。』天復以偈讚言：『往昔已曾見，婆羅門涅槃﹔嫌怖久棄捨，能度世間愛。』爾時此天說此偈已，歡喜還宮。」(CBETA, T02, no. 100, p. 438, b8-24)
Sentence Structure:
uṭṭhānena a+ppamādena saṃyamena damena ca
| | | | | |
N.n. neg. N.m. N.m. N.n. conj.
Ins.Sg. | Ins.Sg. Ins.Sg. Ins.Sg. |
|________|_____|__________|_________| |
|__________________|
|______________________________________
dīpaṃ kayirātha medhāvī yaṃ ogho na abhikīrati
| | | | | | |
N.m. V.med. N.m. Rel.Pron. N.m. neg. V.act.in.
Acc.Sg. 3.Sg.opt. Nom.Sg. Acc.Sg. Nom.Sg. | 3.Sg.pres.
|___________| | | | |_______|
______| | | |__________|
|________________| |_____________|
|______________________|
Vocabulary and Grammar:
uṭṭhānena: uṭṭhāna-, N.n.: exertion, zeal, energy (derived from the verb ṭhā-,to stand, with the prefix ud-, up). Ins.Sg. = uṭṭhānena.
appamādena: appamāda-, N.m.: conscientiousness, non-negligence. A negated (by the negative prefix a-) word pamāda-, N.m.: negligence. Doubled p is due to the euphonic combination (a + pamāda = appamāda). Ins.Sg. = appamādena.
saṃyamena: saṃyama-, N.m.: restraint, self-control. Derived from the verb yam- (to restrain, to become tranquil) with the prefix sam- (together). Ins.Sg. = saṃyamena.
damena: dama-, N.n.: moderation, self-command. Derived from the verb dam- (to tame). Ins.Sg. = damena.
ca, conj.: and
dīpaṃ: dīpa-, N.m.: island. Acc.Sg. = dīpaṃ.
kayirātha, V.: let do. The verb kar- (to do). 3.Sg.med.opt. = kayirātha.
medhāvī: medhāvin-, N.m.: intelligent person, wise one.Nom.Sg. = medhāvī.
yaṃ: yat-, Rel.Pron.: that, which. Acc.Sg.m.: yaṃ.
ogho: ogha-, N.m.: flood. Nom.Sg. = ogho.
na, neg.: not.
abhikīrati, V.: to cover over, to overwhelm. The proper form of the verb is abhikirati (the form found in this verse is due to metric requirements). The verb kir- (to scatter) with the prefix abhi- (all over). 3.Sg.act.in.pres. = abhikirati (or, as here, abhikīrati).
The subject of this sentence is the word medhāvī (wise ones, nominative singular). The verb is kayirātha (you should do, 3rd person singular, medium, optative). The object is the word dīpaṃ (island, accusative singular).
The verb has four attributes, all of which are in instrumental singular. They are: uṭṭhānena (by exertion), appamādena (by conscientiousness), saṃyamena (by self-control) and damena (by moderation). The conjunction ca (and) connects them all together.
There is a subordinated clause, introduced by a relative pronoun, yaṃ (that, which, accusative singular). This refers to the object of the sentence, the word dīpaṃ. The subject in the clause is the word ogho (flood, nominative singular) and the verb abhikīrati (covers, overwhelms, 3rd person, singular, active, indicative, present tense) negated by the negative particle na (not).
Commentary:
With this verse is associated the famous story of Cūḷapanthaka. There were two brothers, Mahāpantkaha and Cūḷapanthaka. Both become monks, but Cūḷapanthaka was not very clever and he was not able to learn the Buddha's Teachings. Mahāpantkaha on the other hand was very bright and he soon became an arahant.
The Buddha once gave a clean piece of cloth to Cūḷapantkaha and told him to rub it while repeating the words "taking on impurity". Cūḷapanthaka then did as instructed and soon the cloth became dirty. The Buddha then told him, that our mind is very similar to that piece of cloth, becoming dirty with the "dust of passion, hatred and delusion. Attaining of arahantship is not very different from cleaning the piece of cloth - we have to "wash" our minds of this dust diligently.
Cūḷapanthaka realized this and practiced meditation accordingly. Soon, he too became an arahant, as his elder brother.
The Buddha then spoke this verse, telling us that only by diligence, self-control and applying energy we can make an island in ourselves which the flood of passion, hatred and delusion will not be able to overwhelm.
============來自《瑜伽師地論》的註解==============
《瑜伽師地論》卷18：「
『誰超越暴流，晝夜無惛昧？於無攀無住，甚深無減劣；
圓滿眾尸羅，具慧善安定；內思惟繫念，能度極難度；
諸欲想離染，亦超色界結；彼無攀無住，甚深無減劣。』
今此頌中，云何『暴流』？所謂四流：『欲流、有流、見流、無明流』。云何『無攀無住』？所謂『諸愛永盡、離欲，寂滅涅槃及滅盡定』。所以者何？所言攀者，諸煩惱纏。所言住者，煩惱隨眠。於彼處所，二種俱無，是故說言『無攀無住』。此謂『涅槃無攀無住』。又『想』名攀，『受』名為住，若於是處二種俱無，即說彼處『無攀無住』。如是顯示『滅想受定』無攀無住。今此義中，意取滅定。云何『圓滿眾尸羅』？謂『善安住身語律儀，修治淨命』。云何具慧？謂『於苦聖諦如實了知，乃至於道聖諦亦復如是』。云何『善安定』？謂『遠離諸欲，乃至具足安住第四靜慮，或第一有三摩鉢底』。云何『內思惟』？謂『於二十二處數數觀察，言我今者容飾改常，去俗形好，廣說如經』。云何『繫念』？謂於二十二處數觀察時，依沙門想、恒作恒轉而現在前，由此因緣，為斷餘結，修四念住』。云何『能度極難度』？謂一切結無餘斷故，能度最極難度有頂，彼非一切愚夫異生可能度故』。云何『於諸欲想而得離染』？謂『於下分諸結已斷已知』。云何『超於色界諸結』？謂『於色繫上分諸結已斷已知』。云何『於無攀無住甚深中，無有減劣』？謂『於無色界，或已離欲、或未離欲，已得非想非非想處，堪能有力入滅盡定，學與無學俱容有此故，不定言超無色結。」(CBETA, T30, no. 1579, p. 376, b5-c7)
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