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就像接連中了兩支毒箭 有一次，佛陀在摩竭陀國首都，王舍城北郊的迦蘭陀竹園，告訴比丘們說： 「比丘們！一般人會有樂的感受、苦的感受、不苦不樂的感受，而有修有證的聖弟子，也有樂的感受、苦的感受、不苦不樂的感受，他們之間，有什麼明顯的差別呢？」 「世尊！您的教說，是我們學習正法的根源，也是我們學習正法的嚮導與依靠，請世尊為我們解說，讓我們遵循您的教導來實踐吧！」比丘們請求道。 「比丘們！一般人遇到生理上的各種苦痛，甚至於有致命之虞時，心裡禁不住地生起悲傷哭泣?憂愁痛苦?怨嘆憤怒，迷亂而失去理智。這時，有兩種感受在裡面交相增長蔓延，那就是『身受』與『心受』。這種情形，就像有人中了一支毒箭，接著馬上又中了第二支，成了苦上加苦的雙重痛苦。怎麼會這樣呢？那是因為一般人的無知，讓他們歡樂時，就縱情享樂，成了欲貪煩惱的奴隸而不自知；痛苦時，則生氣不悅，成了瞋恚煩惱的奴隸而不自知；在不苦不樂時，則渾沌不明，對苦、樂兩種感受的生成原因、消失變化、餘味黏著、終是禍患、必須捨離等，沒有真切如實的證知，成了愚癡煩惱的奴隸而不自知。這樣，當他快樂時，就被快樂所牽絆；痛苦時，就被痛苦所牽絆；連不苦不樂時，也被不苦不樂牽絆著，這就是深陷貪、瞋、癡；為生老病死、憂悲惱苦牽絆的一般人。 比丘們！有修有證的聖弟子就不一樣了，當他們遇到生理上的各種苦痛，甚至於有致命之虞時，心裡不起悲傷哭泣?憂愁痛苦?怨嘆憤怒，不迷亂而失去理智。這時，就只有一種感受，那就是『身受』，而沒有『心受』。這種情形，就像只中了一支毒箭，不再中第二支。當他們有樂受時不染著，所以不會成為欲貪煩惱的奴隸；有苦受時不染著，所以不會成為瞋恚煩惱的奴隸；在不苦不樂時，對苦、樂兩種感受的生成原因、消失變化、餘味黏著、終是禍患、必須捨離等，能真切如實的證知，不會成為愚癡煩惱的奴隸。這樣，當他有樂受時，不為樂受所牽絆；苦受時，不為苦受所牽絆；不苦不樂時，也不會被不苦不樂所牽絆，這就是解脫了貪、瞋、癡；不被生老病死、憂悲惱苦牽絆的聖弟子。」。 |
Shot Consecutively by Two Poisonous Arrows On one occasion, the Buddha was in Kdaveuvana, located in the north suburb of Rajagaha, capital of Magadha and told the bhikkhus: “Bhikkhus! An ordinary person feels a pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. The instructed noble disciple too feels a pleasant feeling, a painful feeling and a neither-painful-nor pleasant feeling. Therein, what is the distinction between the instructed noble disciple and the ordinary person?” “The World Respected One! Our teachings are rooted in the World Respected One; guided by the World Respected One, take recourse in the World Respected One. It would be good if the World Respected One would clear up the meaning of this statement. Having heard it from him, let us follow your instruction to practice.” The Bhikkhus requested. “Bhikkhus! When the ordinary person is being contacted physiologically by painful feelings, even caused endangerment to his life, he sorrows, grieves, and laments; he weeps beating the breast and becomes distraught. He feels two feelings—a “bodily one” and a “mental one” coupling each other. As such, just like one being shot by a poisonous arrow, afterward by a second one, so that the person would feel a feeling caused by two arrows, becoming a double painful feeling. For what reason? Due to ignorance of the ordinary people, they indulgent in pleasure when opportunity arises, unaware that they have become the slave of desire vexation; when being hurt, they become angry and miserable, unaware that they have become the slave of angry vexation; when they are in the state of neither-painful-nor-pleasant feeling, they confused and failed to truly verify the arises and passing away, the gratification, the danger, and the escape in the case of these feelings and unaware that they have become the slave of ignorance vexation. As such, if he feels a pleasant feeling, he feels it attached. If he feels a painful feeling, he feels it attached. If he feels a neither-painful-nor-pleasant feeling, he feels it attached. This is called the ordinary people who is entangled in desire, anger and ignorance, who is attached to birth, aging and death; sorrow, lamentation, and suffering. Bhikkhus! When the instructed noble disciple is contacted physiologically by a painful feelings, even caused endangerment to his life, he does not sorrow, grieve, or lament; he does not weep beating his breast and does not become distraught. He feels one feeling—a “bodily one”, not a “mental one”. The situation is like being shot by one poisonous arrow, not the second one. When he feels a pleasant feeling, he feels it detached, he would not become the slave of desire vexation; when he feels a painful feeling, he feels it detached, he would not become the slave of angry vexation; when he feels a neither-painful-nor-pleasant feeling, he feels it detached. He is able to truly verify the arising and passing away, the gratification, the danger, and the escape in the case of these feelings and would not become the slave of ignorance vexation. As such, if he feels a pleasant feeling, he feels it detached. If he feels a painful feeling, he feels it detached. If he feels a neither-painful-nor-pleasant feeling, he feels it detached. This is called an instructed noble disciple being liberated from desire, anger and ignorance, who is detached from birth, aging and death; sorrow, lamentation, and suffering. |
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按語： 一、 本則故事取材自《雜阿含第四七０經》、《相應部第三六相應第六經》? 二、從佛陀的教說中，提供我們一個重要的觀念，那就是「身雖苦而心不苦」。也就是說，「身苦」是可以與「心苦」分離的，而且「心苦」的止息，才是佛法修學的重點，而不在於「身苦」。所以，當受到「身苦」的磨難，而嚮往能修成「金剛不壞」之身時，早已離開了佛法的正知正見，「心苦」已然悄悄地靠過來了。 三、俗云：久病無孝子，但有時候，也因為久病者「心苦」的障礙重重，導致動輒得咎的難以伺候。所以，當我們有病痛時，應當記得佛陀兩支毒箭的譬喻，勉勵自己反省，去覺察「心苦」，觀照「心苦」，止息「心苦」。 |
Notes:
1. This story was derived from Samyuktagama 470th
Sutra and Samyutta-nikaya 36th, Samyutta 6th Sutra. |