耆那教經典語譯分享《Uttaradhyayana 23》
耆那教（Jainism）與佛教（Buddhism）的發展及彼此的交互影響非常親密，二者均可視為對婆羅門教過於重視種姓制度的改革運動。由於耆那教 的興起、發展過程與佛教有大量重疊及相似處，在宗教術語及部分教義亦甚為接近，因此在彼此有相當程度的的交流及互染，甚至影響了後來大乘佛教的發展及教義。耆那 Jina原意「生命痛苦的征服者」，相傳原有24位祖師，最早的創始人名勒舍婆。目前有歷史記載的是二十三祖巴濕伐那陀和二十四祖筏馱摩那。摩訶毗羅 （Vardhamana Mahavira）被視作耆那教的改革者，他的俗家背景與佛教的創始者釋迦牟尼幾乎雷同，同樣是古印度恆河流域的一小國的王子（甚至連妻子都同名耶輸陀 羅），30歲出家苦修，在外雲遊12年而證悟，認為任何眾生都有自己的一個靈魂，解脫靈魂的唯一辦法就是遠離物質（接近現在多數人對空的認知）。
耆那教基本教義為業報輪迴、靈魂解脫、和平及苦行主義等。並倡導眾生平等、全素食乃至不食、嚴禁殺生，且應積極愛眾生。耆那教認為輪迴之因乃由於業而有 所繫縛。若欲脫離輪迴則須嚴守不傷害、不妄語、不偷盜、不淫、無所得等五戒活，令業消失而顯本性，到達止滅，即得解脫、涅槃。由耆那教之聖典綜觀其教理特 徵，概屬於一種出家解脫主義之宗教，與佛教同出一源，然其後之教理發展迥異於佛教者，乃在「自性」的差異。
據耆那教文獻《聖行 經》記載﹐大雄逝世時已有教徒52萬多人。到公元前3世紀耆那教和佛教都受到孔雀王朝阿育王的支持和保護。耆那教聖典於西元前3世紀於華氏城 （Pātaliputra）結集，約西元4-5世紀又於伐拉彼（Valabhī）第二次結集，始呈今日之面目。
耆那教經典中譯：《Uttaradhyayana 23》
有一位勝者（Jina），名叫脅（Parshva，注釋1），是位阿羅漢（Arhat），受人們所景仰，全然的覺悟與全知，法的先知與勝者。
有位世界之光的名弟子，年輕的沙門（Sramana）──迦尸（Kesi），完整的精通科學與正業。他擁有聞智（Sruta）與自覺智（Avadhi） 的光芒，受信徒所擁戴，一個村落一個村落的遊行，他來到了舍衛城（Sravasti）。城中有個園子稱作鎮頭迦（Tinduka），他住於此園清靜處。
此時有位法的先知、勝者，就是舉世聞名的尊者筏馱摩那（Vardhamana；耆那教教主大雄）。有位世界之光的名弟子尊者瞿曇 （Gautama），他具備完整的精通科學與正業。他通曉十二安伽（Angas）與覺悟，受信徒所擁戴，一個村落一個村落的遊行，他來到了舍衛城。城中有 個園子稱作Koshthaka，他住於此園清靜處。
年輕的沙門迦尸與著名的瞿曇皆住於此，守護與自律。雙方的弟子們皆自治、苦行，他們持守規範，保護「自我」，並如此深思：
「我們的法是正確的呢？還是對方的法才是正確的？我們的教導與教義是正確的呢，還是對方的才是正確的？偉大聖賢脅尊者只教導四戒，但是尊者筏馱摩那卻說五戒？有教法禁止僧人穿衣，卻也有教法准許僧人穿上衣與下衣？雙方追求的目標相同，那是什麼造成這些分歧？」
瞭解彼此弟子們如此的想法，迦尸與瞿曇皆決定與對方碰面。
瞿曇知道哪些對於舊教團是正確的、哪些是合適的，來到了鎮頭迦園，伴隨著信徒與第子們。
當年輕的僧人迦尸見到瞿曇的到來，他接待瞿曇並給予合宜的照料。立即使用四種稻草與乾草位瞿曇鋪了個座位。
年輕的沙門迦尸與著名的瞿曇併坐，發出的榮光猶如日月。出於好奇，周圍聚集了許多異教徒與數千在家眾。天人、檀那婆（Danava）、乾達婆 （Gandharva）、夜叉（Yaksha）、羅剎（Rakshasa）、緊那羅（Kinnara）等等聚集在此，也來了許多看不到的鬼眾。
迦尸對瞿曇說：
「聖人，我想問您一些問題。」聽了迦尸的話，瞿曇如此回應：「先生，儘管問吧。」
因受到瞿曇的准許，迦尸便問瞿曇：「偉大聖賢脅尊者只教導四戒，但是尊者筏馱摩那卻說五戒，雙方追求的目標相同，那是什麼造成這些分歧？智者您難道都不擔憂這兩個有衝突的教法嗎？」
聽了迦尸的提問，瞿曇如此回應：「智慧會讓人知道法的真意與確切的真理。從前一位聖人的追隨者簡單但是理解慢，後一位聖人的追求者猶疑與理解慢，對於這 兩類人，因而有兩種教法。前者只是較難理解戒律，後者只是較難觀察戒律，但彼此之間其實是容易觀察與理解的。（注釋2）
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。尊者筏馱摩那的教法禁止穿衣，但是偉大聖賢脅尊者卻准許第子穿上衣與下衣。雙方追求的目標相同，那是什麼造成這些分歧？智者您難道都不擔憂這兩個有衝突的教法嗎？」
聽了迦尸的提問，瞿曇如此回應：「取決於他們無上的智慧，渡津者（Tirthakara）對於不同需求者而修訂教法，對於修習者來說，眾多的表象只是為 了讓人知曉這些外在事物對於宗教的修習是無用的。渡津者的建議是正知、正信與正業，這些是通往最終解脫的正因，而非外相。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。瞿曇，您立於數以千計攻擊您的敵人之中，您是如何征服他們的呢？」
瞿曇：「征服一個，就征服五個；征服五個，就征服十個；以如此的戰勝法，我征服了所有的敵人。」
迦尸問瞿曇：「您稱誰為敵人？」
聽了迦尸的提問，瞿曇如此回應：「『自我』是那一個頑強的敵人，伴隨著其他四個根本的嗔（anger）、慢（pride）、誑（deceit）、貪 （greed），就是五個敵人；再加上五根（眼耳鼻舌身）就是十個敵人。這些敵人，喔！偉大的聖賢，我持續的征服他們。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。我們見到這個世界的許多眾生們被束縛羈絆，而您是如何擺脫這些束縛而獲得自由，喔聖賢？」
瞿曇：「剷除所有的束縛，以正確的方法摧毀它們，我因此擺脫這些束縛與獲得自由。」
迦尸問瞿曇：「您稱什麼為束縛？」
聽了迦尸的提問，瞿曇如此回應：「愛、憎恨等等皆是沉重的束縛，其中染著（attachment）是最危險的一個；持續的摧毀它們，我依正業而活。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。喔！瞿曇，在內心的最深處長了一株植物，它會結出具毒的果實，您是如何的拔除它呢？」
瞿曇：「我已經全然的剪除那棵植物，並且將其連根拔起，我因此擺脫具毒的果實。」
迦尸問瞿曇：「您稱那植物為何？」
聽了迦尸的提問，瞿曇如此回應：「對於存在的渴愛是那會結出具毒果實的可怕植物，持續的拔除它，我因此過著愉悅的生活。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。瞿曇，有一令人懼怕的烈焰熾燃一切有形眾生，您是如何的熄滅它？」
瞿曇：「自河裡取水，那殊勝的水，來自天上的大雲，我總是將它澆灌在我身上，因此這烈焰燒不了我。」
迦尸問瞿曇：「您稱那烈焰為何？」
聽了迦尸的提問，瞿曇如此回應：「嗔、慢、誑、貪是那烈焰；正知、正業與懺悔是那水；以正知之水澆灌，嗔、慢、誑、貪等烈焰將被熄滅且不再燒傷我。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。瞿曇，您乘坐的那匹難以駕馭的、可怕的野馬，您是如何調伏它，讓它不會狂奔？」
瞿曇：「我以知識的馬勒控制它的路線，使它不會偏離路線而行在正道之上。」
迦尸問瞿曇：「您稱那匹馬為何？」
聽了迦尸的提問，瞿曇如此回應：「心就是那匹難以駕馭的、可怕的野馬，我以戒律來調伏，使它成為一匹訓練有素的犍陡神駒（Kanthaka）。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。這個世界充滿許多領人迷途的岔路，瞿曇您是如何避免踏上這些歧途而迷失方向呢？」
瞿曇：「哪些人行於正道、哪些人步上歧途，他們全都被我所知曉；我因此不會迷失方向，喔聖賢。」
迦尸問瞿曇：「您稱那道路為何？」
聽了迦尸的提問，瞿曇如此回應：「外道與異教徒都踏上了歧途；正道是勝者們所教導的，是最殊勝的一條道路。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。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？」
瞿曇：「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。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。大洋之上漂著一葉扁舟，坐在船上的瞿曇您是如何的渡過大洋而至彼岸？」
瞿曇：「有裂縫的扁舟將無法到達彼岸；無裂縫的扁舟將到達彼岸。」
迦尸問瞿曇：「您稱那扁舟為何？」
聽了迦尸的提問，瞿曇如此回應：「身體就是那扁舟，生命就是那水手，生死流轉就是偉大聖賢們所渡過的大洋。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。在那令人懼怕恐怖的黑暗之中住著許多的眾生，誰將為全世界的眾生帶來光明？」
瞿曇：「無瑕的太陽將升起與照亮世界；他將為全世界的眾生帶來光明。」
迦尸問瞿曇：「您稱那太陽為何？」
聽了迦尸的提問，瞿曇如此回應：「到達生死盡頭者將升起，那全知的勝者、那光耀者，他將為全世界的眾生帶來光明。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑，但我還有其他疑惑需要您的解答。喔！聖賢，您是否知道一安全、快樂與寂靜之處，能令身心受苦的眾生所安養？」
瞿曇：「確實有此安全之處所，但是難以到達，在那裡無老病死之苦。」
迦尸問瞿曇：「您稱那處所為何？」
聽了迦尸的提問，瞿曇如此回應：「那個地方就叫做涅槃（Nirvana），是無痛苦與完美的地方，是聖賢們所到達的安全、快樂與寂靜之處。那是一個永恆的處所，但是難以到達。那些到達彼處的聖賢們將無所憂愁，他們已經到達生死之流的盡頭。」
迦尸：「太好了，瞿曇，您確實擁有智慧摧毀我的疑惑；我禮敬您，您不受疑惑所困擾，您是所有修多羅（Sutra）之洋。」
在所以疑惑得到解答之後，無盡聖潔的迦尸向瞿曇行頭面禮足。在此令人愉悅的鎮頭迦園中，他接受第一位渡津者所宣說、最後一位渡津者所教導的五戒。迦尸與 瞿曇的會面將知識與正業帶給人們，最重要的修習之道也被確立下來。所有的群眾們歡喜的接受如此正法，他們讚嘆迦尸與瞿曇：「願尊者們向我們示現恩惠！」
我是如此宣說的。
TWENTY-THIRD LECTURE 2.
KÊSI AND GAUTAMA.
There was a Gina, Pârsva 3 by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a Gina. (1)And there was a famous disciple of this Light of
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the World, the young Sramana Kêsi, who had completely mastered the sciences and right conduct. (2)He possessed the light of Sruta and Avadhi knowledge 1, and was surrounded by a crowd of disciples; wandering from village to village he arrived in the town of Srâvastî. (3)
In the district of that town there is a park, called Tinduka; there he took up his abode in a pure place to live and sleep in. (4)
Now at that time there lived the Prophet of the Law, the Gina, who in the whole world is known as the venerable Vardhamâna. (5)
And there was a famous disciple of this Light of the World, the venerable Gautama by name, who had completely mastered the sciences and right conduct. (6)
He knew the twelve Aṅgas, was enlightened, and was surrounded by a crowd of disciples; wandering from village to village he too arrived in Srâvastî. (7)
In the district of that town there is a park Kôshthaka; there he took up his abode in a pure place to live and sleep in. (8)
The young Sramana Kêsi and the famous Gautama, both lived there, protecting themselves (by the Guptis) and being careful. (9)
The pupils of both, who, controlled themselves, who practised austerities, who possessed virtues, and who protected their Self, made the following reflection: (10)
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'Is our Law the right one, or is the other Law 1 the right one? are our conduct and doctrines right, or the other? (it)
'The Law as taught by the great sage Pârsva, which recognises but four vows 2, or the Law taught by Vardhamâna, which enjoins five vows? (12)
'The Law which forbids clothes (for a monk), hr that which (allows) an under and upper garment? Both pursuing the same end, what has caused their difference?' (13)
Knowing the thoughts of their pupils, both Kêsi and Gautama made up their minds to meet each other. (14)
Gautama, knowing what is proper and what is due to the older section (of the church), went to the Tinduka park, accompanied by the crowd, his pupils. (15)
When Kêsi, the young monk, saw Gautama approach, he received him with all becoming attention. (16)He at once offered Gautama the four pure kinds of straw and hay 3 to sit upon. (17)
Kêsi, the young Sramana, and the famous Gautama, sitting together, shone forth with a lustre like that of sun and moon. (18)
There assembled many heretics out of curiosity, and many thousands of laymen; (19)
Gods, Dânavas, Gandharvas, Yakshas, Râkshasas,
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and Kinnaras (assembled there), and there came together invisible ghosts 1 too. (20)
Kêsi said to Gautama, 'I want to ask you something, holy man.' Then to these words of Kêsi Gautama made the following reply: "Sir, ask whatever you like." Then with his permission Kêsi spoke to Gautama: (21, 22)
'The Law taught by the great sage Pârsva, recognises but four vows, whilst that of Vardhamâna enjoins five. (23)
'Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?' (24)
Then to these words of Kêsi Gautama made the following reply: "Wisdom recognises the truth of the Law and the ascertainment of true things. (25)"The first 2 saints were simple but slow of understanding, the last saints prevaricating and slow of understanding, those between the two simple and wise; hence there are two forms of the Law 3. (26)
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"The first could but with difficulty understand the precepts of the Law, and the last could only with difficulty observe them, but those between them easily understood and observed them." (27)
'Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt which you must explain to me, Gautama. (28)
'The Law taught by Vardhamâna forbids clothes, but that of the great sage Pârsva allows an under and upper garment. (29)
'Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?' (30)
To these words of Kêsi Gautama made the following reply: "Deciding the matter by their superior knowledge, (the Tîrthakaras) have fixed what is necessary for carrying out the Law. (31)
"The various outward marks (of religious men) have been introduced in order that people might recognise them as such; the reason for the characteristic marks is their usefulness for religious life and their distinguishing character. (32)
"Now the opinion (of the Tîrthakaras) is that knowledge, faith. and right conduct are the true causes of final liberation, (and not the outward marks)." (33)
'Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt, which you must explain to me, Gautama. (34)
'Gautama, you stand in the midst of manyp. 124
thousand (foes) who make an attack on you; how have you vanquished them 1? (35)
"By vanquishing one, five are vanquished; by vanquishing five, ten are vanquished; by this tenfold victory, I vanquish all foes." (36)
Kêsi said to Gautama: 'Whom do you call a foe?' To these words of Kêsi Gautama made the following reply: (37)"Self is the one invincible foe, (together with the four) cardinal passions 2, (viz. anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished." (38)
'Well, Gautama, &c. (as in verse 28). (19)
'We see many beings in this world who are bound by fetters; how have you got rid of your fetters and are set free, O sage?' (40)
"Having cut off all fetters, and having destroyed them by the right means, I have got rid of my fetters and am set free, O sage." (41)
Kêsi said to Gautama: 'What do you call fetters?'
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[paragraph continues] To these words of Kêsi Gautama made the following reply: (42)
"Love, hatred, &c., are heavy fetters, attachment is a dangerous one; having regularly destroyed them, I live up to the rules of conduct." (43)
'Well, Gautama, &c. (as in verse 28). (44)
'O Gautama, in the innermost heart there grows a plant which brings forth poisonous fruit; how have you torn it out?' (45)
"I have thoroughly clipped that plant, and torn it out altogether with its roots; thus I have got rid of the poisonous fruit." (46)
Kêsi said to Gautama, 'What do you call that plant?' To these words of Kêsi Gautama made the following reply: (47)
"Love of existence is that dreadful plant which brings forth dreadful fruit; having regularly torn it out, I live pleasantly." (48)
'Well, Gautama, &c. (as in verse 28). (49)'Gautama, there is blazing up a frightful fire which burns 1 the embodied beings; how have you put it out?' (50)
"Taking water, excellent water, from (the river) produced by the great cloud, I always pour it over my body; thus sprinkled the fire does not burn me." (51)
Kêsi said to Gautama, 'What do you call the fire?' To these words of Kêsi Gautama made the following reply: (52)
"The passions are the fire; knowledge, a virtuous life, and penances are the water; sprinkled
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with the drops of knowledge the fire of the passions is extinguished and does not burn me." (53)
'Well, Gautama, &c. (as in verse 28). (54)
'The unruly, dreadful, bad horse, on which you sit, runs about, Gautama! how comes it to pass that it does not run off with you?' (55)
"I govern it well in its course by the bridle of knowledge; it does not go astray with me, it keeps to the right path." (56)
Kêsi said to Gautama, 'What do you call this horse?' To these words of Kêsi Gautama made the following reply: (57)"The mind is that unruly, dreadful, bad horse; I govern it by the discipline of the Law (so that it becomes a well-) trained Kambôga-steed 1." (58)
'Well, Gautama, &c. (as in verse 28). (59)
'There are many bad roads in this world, which lead men astray; how do you avoid, Gautama, going astray as you are on the road?' (60)
"They all are known to me, those who are in the right path and those who have chosen a wrong path; therefore I do not go astray, O sage!" (61)
Kêsi said to Gautama, 'What do you call the path?' To these words of Kêsi Gautama made the following reply: (62)
"The heterodox and the heretics have all chosen a wrong path; the right path is that taught by the Ginas; it is the most excellent path." (63)
'Well, Gautama, &c. (as in verse 28). (64)
'Is there a shelter, a refuge, a firm ground for the beings carried away by the great flood of water? do you know the island, O Gautama?' (65)
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"There is a large, great island in the midst of water, which is not inundated by the great flood of water." (66)
Kêsi said to Gautama, 'What do you call this island?' To these words of Kêsi Gautama made the following reply: (67)
"The flood is old age and death, which carry away living beings; Law is the island, the firm ground, the refuge, the most excellent shelter." (68)
'Well, Gautama, &c. (as in verse 28). (69)
'On the ocean with its many currents there drifts a boat; how will you, Gautama, on board of it reach the opposite shore?' (70)
"A boat that leaks will not reach the opposite shore; but a boat that does not leak, will reach it." (71)
Kêsi said to Gautama, 'What do you call this boat?' To these words of Kêsi Gautama made the following reply: (72)
"The body is the boat, life is the sailor, and the Circle of Births is the ocean which is crossed by the great sages." (73)
'Well, Gautama, &c. (as in verse 28). (74)
'In this dreadfully dark gloom there live many beings; who will bring light into the whole world of living beings?' (75)
"The spotless sun has risen which illuminates the whole world; he will bring light into the whole world of living beings." (76)
Kêsi said to Gautama, 'What do you call this sun?' To these words of Kêsi Gautama made the following reply: (77)
"Risen has he who put an end to the Circle ofp. 128
[paragraph continues] Births, the omniscient Gina, the luminary, who brings light into the whole world of living beings." (78)
'Well, Gautama, &c. (as in verse 28). (79)'Do you, O sage, know a safe, happy, and quiet place for living beings which suffer from pains 1 of body and mind?' (80)
"There is a safe place in view of all, but difficult of approach, where there is no old age nor death, no pain nor disease." (81)
Kêsi said to Gautama, 'What is this place called?' To these words of Kêsi Gautama made the following reply: (82)
"It is what is called Nirvâna, or freedom from pain, or perfection, which is in view of all; it is the safe, happy, and quiet place which the great sages reach. (83)
"That is the eternal place, in view of all, but difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence." (84)
'Well, Gautama, you possess wisdom, you have destroyed my doubt; obeisance to you, who are not troubled by doubts, who are the ocean, as it were, of all Sûtras.' (85)
After his doubt had been solved, Kêsi, of enormous sanctity, bowed his head to the famous Gautama. (86)
And in the pleasant (Tinduka park) he sincerely adopted the Law of the five vows, which was proclaimed by the first Tîrthakara, according to the teaching of the last Tîrthakara. (87)
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In that meeting of Kêsi and Gautama, knowledge and virtuous conduct were for ever brought to eminence, and subjects of the greatest importance were settled. (88)
The whole assembly was greatly pleased and fixed their thoughts on the right way. They praised Kêsi and Gautama: 'May the venerable ones show us favour!' (89)
Thus I say.
注釋1：耆那教第23位勝者。
注釋2：脅尊者雖然只說四戒，但弟子們對於教法不會有所遲疑，因此也就不會遇上違犯筏馱摩那所制定的第五個戒律；筏馱摩那會多增修第五個戒律乃因其時之人或許多輕忽道德的緣故。
Tirthankara at Wikipedia
