自以為是阿羅漢

巴希耶住在海岸處, 受到人們的善待、尊敬與重視, 能輕易得到袈裟、缽、居所、病患所需物品。他心想: "世上的阿羅漢或入阿羅漢道的人, 我是其中之一。"

與他有前世血緣關係的天人, 因仁慈與悲憫, 觀到他的心這樣想, 就對他說: "巴希耶, 你未是阿羅漢, 未入阿羅漢道, 你未是其中之一位。"

"那在世間上, 誰是阿羅漢、入阿羅漢的人?"

"巴希耶, 在北部的城市名舍衛城, 有位世尊‧阿羅漢說阿羅漢法。"

於是巴希耶立即出發, 處處都只留一晚, 前往舍衛城袛樹給孤獨園。

那時, 幾位比丘在空地中行襌, 巴希耶去問: "大德, 請問怎樣可見到住在這裡的世尊‧阿羅漢‧正等正覺? 我想見世尊 ‧阿羅漢‧正等正覺。"

"世尊入村乞食了。"

於是巴希耶進城, 看見世尊在乞食, 他步行時令人感到歡喜、行得好吸引人、感官安詳、自律、極之清淨及克制; 看見後, 他走近世尊, 以頭頂禮世尊腳下, 對世尊說: "大德世尊, 請為我開示說法, 那將為我帶來長久利益。"

佛陀卻說: "現在不是時候, 我已入村, 在乞食。"

第二次, 巴希耶又對世尊說: "在世尊和我的生命中, 好難知有什麼災難, 大德世尊, 為我長久的利益著想, 請給我說法吧。"

佛陀依然說: "這不是時候, 我已入村乞食了。"

第三次, 巴利耶繼續說: "在世尊和我的生命中, 真是好難知會發生什麼災難的, 為我長久的利益著想, 請大德世尊給我說法吧。"

"既然這樣, 巴希耶, 你要這樣訓練自己 - 見了只是見了, 聽了就是聽了, 感覺了只是感覺了, 想了就想了。因此, 你不會與此世在一起, 由於你不與此世在一起, 就不會在此, 不會在餘世, 不住此世, 不在後世, 不住兩者之中, 苦便完結。"

世尊為巴希耶說了這簡短的法後, 他的心沒執漏而解脫。離開世尊不久後, 被母牛與乳牛撞死了。

世尊在舍衛城化緣、遊行及飯食後, 與幾位比丘由城處出去後, 看見巴希耶死了, 世尊吩咐比丘眾將巴希耶的屍體搬上車, 拿去火化, 為這人建塔。

比丘們照做, 後問世尊這人下一生的動向。

佛陀說巴希耶是一位智者, 他實踐法, 跟隨法, 沒為我製造麻煩, 他已入涅槃。


Tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Atha kho bāhiyassa dārucīriyassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataro’’ti.

Atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā anukampikā atthakāmā bāhiyassa dārucīriyassa cetasā cetoparivitakkamaññāya yena bāhiyo dārucīriyo tenupasaṅkami; upasaṅkamitvā bāhiyaṃ dārucīriyaṃ etadavoca – ‘‘neva kho tvaṃ , bāhiya, arahā, nāpi arahattamaggaṃ vā samāpanno. Sāpi te paṭipadā natthi yāya tvaṃ arahā vā assa arahattamaggaṃ vā samāpanno’’ti.

‘‘Atha ke carahi sadevake loke arahanto vā arahattamaggaṃ vā samāpanno’’ti? ‘‘Atthi, bāhiya, uttaresu janapadesu sāvatthi nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṃ desetī’’ti.

Atha kho bāhiyo dārucīriyo tāya devatāya saṃvejito tāvadeva suppārakamhā pakkāmi. Sabbattha ekarattiparivāsena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bhante, etarahi bhagavā viharati arahaṃ sammāsambuddho? Dassanakāmamhā mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddha’’nti. ‘‘Antaragharaṃ paviṭṭho kho, bāhiya, bhagavā piṇḍāyā’’ti.

Atha kho bāhiyo dārucīriyo taramānarūpo jetavanā nikkhamitvā sāvatthiṃ pavisitvā addasa bhagavantaṃ sāvatthiyaṃ piṇḍāya carantaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ yatindriyaṃ nāgaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pāde sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘desetu me, bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Evaṃ vutte, bhagavā bāhiyaṃ dārucīriyaṃ etadavoca – ‘‘akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā’’ti.

Dutiyampi kho bāhiyo dārucīriyo bhagavantaṃ etadavoca – ‘‘dujjānaṃ kho panetaṃ, bhante, bhagavato vā jīvitantarāyānaṃ, mayhaṃ vā jīvitantarāyānaṃ . Desetu me, bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Dutiyampi kho bhagavā bāhiyaṃ dārucīriyaṃ etadavoca – ‘‘akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā’’ti.

Tatiyampi kho bāhiyo dārucīriyo bhagavantaṃ etadavoca – ‘‘dujjānaṃ kho panetaṃ, bhante, bhagavato vā jīvitantarāyānaṃ, mayhaṃ vā jīvitantarāyānaṃ. Desetu me bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ – ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissatī’ti. Evañhi te, bāhiya, sikkhitabbaṃ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati, tato tvaṃ, bāhiya, na tena; yato tvaṃ, bāhiya, na tena tato tvaṃ, bāhiya, na tattha ; yato tvaṃ, bāhiya, na tattha, tato tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’ti.

Atha kho bāhiyassa dārucīriyassa bhagavato imāya saṃkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṃ vimucci.

Atha kho bhagavā bāhiyaṃ dārucīriyaṃ iminā saṃkhittena ovādena ovaditvā pakkāmi. Atha kho acirapakkantassa bhagavato bāhiyaṃ dārucīriyaṃ gāvī taruṇavacchā adhipatitvā  jīvitā voropesi.

Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sambahulehi bhikkhūhi saddhiṃ nagaramhā nikkhamitvā addasa bāhiyaṃ dārucīriyaṃ kālaṅkataṃ ; disvāna bhikkhū āmantesi – ‘‘gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīrakaṃ; mañcakaṃ āropetvā nīharitvā jhāpetha; thūpañcassa karotha. Sabrahmacārī vo, bhikkhave, kālaṅkato’’ti.

‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā bāhiyassa dārucīriyassa sarīrakaṃ mañcakaṃ āropetvā nīharitvā jhāpetvā thūpañcassa katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘daḍḍhaṃ, bhante, bāhiyassa dārucīriyassa sarīraṃ, thūpo cassa kato. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṃ; na ca maṃ dhammādhikaraṇaṃ vihesesi. Parinibbuto, bhikkhave, bāhiyo dārucīriyo’’ti.

元亨寺版

爾時，著樹皮衣之婆醯住蘇波羅哥海岸，受諸人尊重、供養、敬奉多得衣服、飲食、坐臥具及病用藥等。時，著樹皮衣之婆醯心起如是念：「任何人為世之阿羅漢者，入於阿羅道者中，我亦為其中之一耶？」彼時，前世著樹皮衣婆醯兄弟之天人，是同情者、利益者，以己之心，知婆醯之心念，近彼如是言曰：「婆醯！汝非阿羅漢，亦非入阿羅漢道者，因汝不修阿羅漢行，不得阿羅漢道。」婆醯曰：「然，現前何人是人天世界之阿羅漢者，證阿羅漢道者？」答曰：「婆醯！北方有城名舍衛，彼世尊、應供、正等覺者，住於此城。婆醯！彼世尊實是阿羅漢，且正說成阿羅漢法。」著樹皮衣之婆醯為天人所動，立即離去蘇波羅哥，詣舍衛城，經一夜宿而至舍衛城祇陀林給孤獨園世尊之處。爾時，眾多比丘於屋外經行。著樹皮衣之婆醯至彼等比丘前，如是問言：「諸大德！世尊、應供、正等覺者今住何處？我欲敬禮彼世尊、應供、正等覺者。」諸比丘曰：「婆醯！世尊今入城托缽。」著樹皮衣之婆醯即出祇陀林，入舍衛城，見世尊於舍衛城次第托缽，甚可崇敬，鎮靜諸根，意達最上調御安息，自制自護，為制御諸根之龍象。婆醯近世尊已，以頭面禮世尊之足，如是白世尊言：「大德！世尊！請為我說法，善逝！請為我說法。彼法為我長夜之利益安樂。」

彼婆醯如此言已，世尊告彼曰：「婆醯！今非是時，我次第托缽故。」彼再白世尊言：「大德！世尊有命障，我亦有命障之不測。大德！世尊！請為我說法，善逝！請為我說法……利益安樂。」世尊再告彼曰：「婆醯！今……非時。」彼三再白世尊言：「大德！世尊有命障，我亦有命障之不測。大德！世尊！請為我說法……利益安樂。」時，世尊則宣說：「然則婆醯！汝應如是學：『見則如見，聞則如聞，思則如思，知則如知。』婆醯汝應如是學：『汝見唯如見……知唯如知故。』 婆醯！汝則非在其處，婆醯！汝非在其處故，婆醯！汝則非在此世亦非在彼世，又非在於兩世之間。如是則苦終盡。」

依世尊之略說法要，時，婆醯之心立即無執著，煩惱解脫。世尊以此略說法要已而去。世尊去後不久，有一伴犢牝牛，觸倒彼［婆醯］而命終。世尊於舍衛城托缽，飯食已由托缽歸來而與眾多比丘俱往城內，見彼之死，言比丘等曰：「汝等比丘！持彼之軀體，乘臥榻運附荼毘，為彼設立塔婆。汝等比丘！此為汝等同梵行者之死。」

［諸比丘曰：］「唯然！大德！」則乘彼軀體於臥榻，運附荼毘，為彼造塔後，詣世尊之處，禮敬世尊坐於一隅。坐於一隅彼等比丘如是白世尊言：「大德！我等焚彼之

體，為彼造塔已。彼之未來如何？彼之來生如何？」世尊曰：「汝等比丘！彼是賢者，行大小之法，為法問法無惱煩我。汝等比丘！彼已入涅槃。」