..續本文上一頁 life under the Blessed One until he answers these questions such as whether the universe is eternal or not, etc.,” he would die with these questions unanswered by the Tathāgata.”
“鬘童子，如果有人說“我不要在世尊座下修習梵行，除非他爲我解釋這些問題”，此人還沒有得到如來的答案時就要死掉了。鬘童子，假如有一個人被毒箭所傷，他的親友帶他去看外科醫生。假使當時那人說：我不願意把這箭拔出來，要到我知道是誰射我的；他是刹帝利種(武士)、婆羅門種(宗教師)、吠舍種(農商)，還是首陀種(賤民)；他的姓名與氏族；他是高、是矮，還是中等身材；他的膚色是黑、是棕，還是金黃色；他來自那一城市鄉鎮。我不願取出此箭，除非我知到我是被什麼弓所射中，弓弦是什麼樣的；那一型的箭；箭羽是那一種羽毛的；箭簇又是什麼材料所製......。鬘童子，這人必當死亡，而不得聞知這些答案。鬘童子，如果有人說“我不要在世尊座下修習梵行，除非他回答我宇宙是否永恒等問題”，此人還未得知如來的答案，就已告死亡了。”
Then the Buddha explains to Mālunkyaputta that the holy life does not depend on these views. Whatever opinion one may have about these problems, there is birth, old age, decay, death, sorrow, lamentation, pain, grief, distress, “the Cessation of which (i.e. Nirvāna) I declare in this very life.”
接著，佛即爲鬘童子解釋，梵行是與這種見解無關的。不論一個人對這個問題的見解如何，世間實有生、老、壞、死、憂、戚、哀、痛、苦惱。“而在此生中，我所說法可滅如是等等苦惱，是爲涅槃。”
”Therefore, Mālunkyaputta, bear in mind what I have explained as explained and what I have not explained as unexplained. What are the things that I have not explained
Whether the universe is eternal or not etc., (those 10 opinions) I have not explained. Why, Mālunkyaputta, have I not explained them
Because it is not useful, it is not fundamentally connected with the spiritual holy life, is not conducive to aversion, detachment, cessation, tranquility, deep penetration, full realization, Nirvāna. That is why I have not told you about them.
“因此，鬘童子，記住：我所解釋的，已解釋了。我所未解釋的，即不再解釋。我所未解釋的是什麼呢？宇宙是永恒？是不永恒？等十問是我所不回答的。鬘童子，爲什麼我不解答這些問題呢？因爲它們沒有用處。它們與修練身心的梵行根本無關。它們不能令人厭離、去執、入滅，得到甯靜、深觀、圓覺、涅槃。因此，我沒有爲你們解答這些問題。”
”Then, what, Mālunkyaputta, have I explained
I have explained dukkha, the arising of dukkha, the cessation of dukkha, and the way leading to the cessation of dukkha.[36] Why, Mālunkyaputta, have I explained them
Because it is useful, is fundamentally connected with the spiritual holy life, is conductive to aversion, detachment, cessation, tranquility, deep penetration, full realization, Nirvāna. Therefore I have explained them.” [37]
“那末，我所解釋的，又是些什麼呢？我說明了苦、苦的生起、苦的止息、和滅苦之道。﹝注叁十六﹞鬘童子，爲什麼我要解釋這些呢？因爲它們有用。它們與修練身心的梵行有根本上的關連，可令人厭離、去執、入滅、得甯靜、深觀、圓覺、涅槃。因此我解釋這些法。”﹝注叁十七﹞
Let us now examine the Four Noble Truths which the Buddha told Mālunkyaputta he had explained.
現在，讓我們來研究佛說已爲鬘童子解釋過的四聖谛。
[1] Dhp. XII 4.
[2] D II (Colombo, 1929), p. 62 (Mahāparinibbāna-sutta).
[3] Tathāgata lit. means ”One who has become the to Truth” i.e., “One who has discovered Truth”. This is the term usually used by the Buddha referring to himself and to the Buddhas in general.
[4] Dhp.XX
[5] Sangha lit means ”Community”. But in Buddhism this term denotes ”The community if Buddhist monks” which is the Order of Monks. Buddha, Dhamma (Teaching) and Sangha (Order) are known as Tisarama ”Three Refuges” or Tiratana (Sanskrit Triratma) ”Triple-Gem”.
[6] D II (Colombo, 1929), p. 62.
[7] A (Colombo, 1929), p. 115.
[8] Vīmamsaka-sutta, no.47 of M
[9] The Five Hindrances are : (ı) Sensuous Lust, (2) III-will, (3) Physical and mental torpor and languor, (4) Restlessness and Worry, (5) Doubt
[10] D II (Colombo, 1929), p. 95; A (Colombo, 1929), p. 239.
[11] Mahāvīra, founder of Jainism, was a contemporary of the Buddha, and was probably a few years older than the Buddha.
[12] Upāli-sutta, no.56 of M.
[13] Rock Edict, XII.
[14] In India potter” sheds are spacious, and quite. References are made in the Pali texts to ascetics and recluses, as well as to the Buddha himself, spending a night in a potter”s shed during their wanderings.
[15] It is interesting to note here that the Buddha addresses this recluse as Bhikkhu, which term is used for Buddhist monks. In the sequel it will be seen that he was not a bhikkhu, not a member of the Order of the Sanga, for he asked the Bu…
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