BJT，S.21. 1. 1. 1. Nakulapitā.， 同雜一○七經，會编 一七五經。
Pali Canon，S.22. 1. 1. 1.
第一 那拘羅父品
[一]第一那拘羅父〈Nakulapitu suttaü〉
(1) Nakulapita Ý Nakula Father
一
〈元版〉
如是我聞。爾時，世尊住婆只國設首婆羅山之恐怖林鹿園。
〈BJT版〉
I heard thus. At one time the Blessed One was living in
the deer park in the Bhesakala forest among the Suüsumà_
ra rocks.
〈雜版〉
如是我聞。一時。佛住[2]婆祇國設首婆羅山鹿野深林中。
[2]婆祇國設首婆羅山
二
〈元版〉
彼時有那拘羅父居士，來詣世尊之住處。詣已，坐於一面。
〈BJT版〉
Then the householder Nakula father approached the Bless_
ed One sat on a side and said:
〈雜版〉
爾時。有[3]那拘羅長者。百二十歲。年耆根熟。羸劣苦病。而欲覲見
世尊及先所宗重知識比丘。來詣佛所。稽首佛足。退坐一面。白佛言
。
[3]那拘羅
三
〈元版〉
坐於一面之那拘羅父居士白世尊曰：「大德!我乃瘦衰、老羸、老年、
高齡、病身、多病者。大德!我不得常見世尊與意修習 2 之諸比丘。請
大德世尊教導我，請大德世尊教誡我，使我於長夜得利益、安樂。」
〈BJT版〉
" Venerable sir, I am now decayed, aged, come to the e_
nd of my life, forever with an ailing body. I am helped
to see impermanence, by the monks who do the develop_
ment of the mind. Venerable sir, Blessed One, advice m_
e, for my welfare and happiness for a long time. "
〈雜版〉
世尊。我年衰老。羸劣苦病。自力勉勵。覲見世尊及先所宗重知識比
丘。唯願世尊為我說法。令我長夜安樂。
四
〈元版〉
「如是居士!如是居士!居士!汝身為病污所覆。居士!持如是之身，如何
不須臾自言無病耶?但除愚癡。是故居士!汝於此處應如是學，[謂：]我
身雖病而得心無病。居士!汝應如是學。」
〈BJT版〉
" Householder, your body is ailing, that's right. If an_
yone maintaining a body should acknowledge that he is
without ailments even for a moment, it is nothing but fo_
olishness. Therefore, householder, you should train in
this manner: `My body ails , my mind will be without ai_
lments.' Thus should be the training."
〈雜版〉
爾時。世尊告那拘羅長者。善哉。長者。汝實年[4]老根熟。羸劣苦患
。而能自力覲見如來并餘宗重知識比丘。長者當知。於苦患身。常當
修學不苦患身。
[4]老＝耆【宋】【元】【明】。
五
〈元版〉
時，那拘羅父居士，隨喜、歡喜世尊之所說，從座而起，敬禮右繞世
尊，而往具壽捨利弗之處。住已，敬禮具壽捨利弗，坐於一面。
〈BJT版〉
Then the householder Nakula delighted and accepted the
words of the Blessed One , got up from his seat, worshi_
pped, circumambulated the Blessed One, and approached
venerable Sàriputta, worshipped him, and sat on a side.
〈雜版〉
爾時。世尊為那拘羅長者示教照[5]喜。默然而住。那拘羅長者聞佛所
說。歡喜隨喜。禮佛而去。
時。尊者舍利弗去世尊不遠。坐一樹下。那拘羅長者往詣尊者舍利弗
所。稽首禮足。退坐一面。
[5]喜＋（已）【宋】【元】【明】。
六
〈元版〉
具壽捨利弗，謂坐於一面之那拘羅父居士曰：「居士!汝諸根和悅，而
貌清清潔白。無非今日於世尊之處，得聞說法耶?」「大德!何其不然!
」「大德!今世尊以說法之甘露灌潤於我。」
〈BJT版〉
To the seated householder Nakula, venerable Sàriputta s_
aid:" Householder, your face is very pleasant, your men_
tal faculties seem clear, and the complexion of your fa_
ce is pure. Did you hear a sermon from the Blessed One?
"
" Venerable sir, why isn't it so? The Blessed One has j_
ust spoken to me and I am sprinkled with deathlessness.
"
" Householder, in which manner did the Blessed One sp_
eak to you and how were you sprinkled with deathlessn_
ess?"
〈雜版〉
時。尊者舍利弗問長者言。汝今諸根和悅。貌色鮮明。於世尊所得聞
深法耶。
七
〈元版〉
大德!於此我來詣世尊住處。詣已，敬禮世尊，坐於一而，我坐於一面
，而白世尊：「大德!我乃瘦衰、老羸、老衰、晚年、高齡、病身、多
病者。大德!我不得常見世尊與意修習之諸比丘。請大德世尊教導我，
請大德世尊教誡我，使我長夜得利益、安樂。」大德!敬白如是，而世
尊言我曰：「如是居士!如是居士!居士!汝身為病污所覆。居士!持如是
之身，如何不須臾自言無病耶?但除愚癡。是故居士 ! 汝於此處應如是
學，[謂：]我身雖病而得心無病。居士!汝應如是學。」大德!世尊以如
是說法之甘露灌潤於我。」
〈BJT版〉
" Venerable sir, I approached the Blessed One worshipp_
ed and sat on a side and said:
" Venerable sir, I am now decayed, aged, come to the end
of life, my body is ailing , I am helped to see imperm_
anence by the monks who do the development of the mi_
nd.Venerable sir, Blessed One, advise me, for my welfare
and happiness for a long time'. "
" Then the Blessed One said to me: `Householder, your b_
ody is ailing, that's right. If anyone maintaining a bo_
dy, should acknowledge that he is without ailments even
for a moment, it is nothing but foolishness. Therefore
householder you should train in this manner, my body is
ailing, my mind will be without ailments. Thus should be
the training.'
" Venerable sir, in this manner I was advised and sprin_
kled with deathlessness."
〈雜版〉
那拘羅長者白舍利弗。今日世尊為我說法。示教照喜。以甘露法。灌
我身心。是故我今諸根和悅。顏貌鮮明。
尊者舍利弗問長者言。世尊為汝說何等法。示教照喜。甘露潤澤。那
拘羅長者白舍利弗。我向詣世尊所。白世尊言。我年衰老。羸劣苦患
。自力而來。覲見世尊及所宗重知識比丘。佛告我言。善哉。長者。
汝實衰老。羸劣苦患。而能自力詣我及見先所宗重比丘。汝今於此苦
患之身。常當修學不苦患身。
世尊為我說如是法。示教照喜。甘露潤澤。
八
〈元版〉
「居士!汝無再問世尊耶?「大德!如何身病而為心病?如何身病為心無病
耶」」?
〈BJT版〉
" Householder, did you not cross question the Blessed O_
ne on this, asking: `Venerable sir what is an ailing bo_
dy and an ailing mind? What is an ailing body and a non
ailing mind?''"
〈雜版〉
尊者舍利弗問長者言。汝向何不重問世尊。云何苦患身．苦患心。云
何苦患身．不苦患心。
九
〈元版〉
「大德!我等從遠方而來至具壽捨利弗處，為欲知此所說之義。具壽
捨利弗!願為分別此所說之義。」
〈BJT版〉
" Venerable sir, Sàriputta, we came from afar to know
the meaning of this, it is good that the meaning occurs
to venerable Sàriputta. "
〈雜版〉
長者答言。我以是義故。來詣尊者。唯願為我略說法要。
十
〈元版〉
「居士!然則諦聽，當善思念，我當說。」「唯唯大德 ! 」那拘羅父居
士以應諾具壽捨利弗。
〈BJT版〉
" Then, householder, listen and attend carefully. "
The householder Nakula father said " Yes venerable sir."
〈雜版〉
尊者舍利弗語長者言。善哉。長者。汝今諦聽。當為汝說。
十一
〈元版〉
具壽捨利弗如是說曰．「居士!如何身病而為心病耶?」
〈BJT版〉
Venerable Sàriputta said:
"Householder, what is an ailing body and an ailing mind?
〈雜版〉
無
十二
〈元版〉
居士! 於此有無聞之凡夫，不見聖人，不知聖人之法，不順聖人之法
，不見善知識、不知善知識之法，不順善知識之法，觀色是我，我以
色有，我中有色，色中有我，住纏於色是我，色是我所。彼人，住纏
於我是色，色是我所，彼色變易、變異。彼人於色之變易、變異，而
生愁、悲、苦、憂、惱。
〈BJT版〉
" Here householder, the ordinary man who has not seen n_
oble ones or Great Beings or heard their Teaching and n_
ot clever in their Teaching, reflects matter from self [
1] or a material self or in self matter or in matter se_
lf. Or his mind is rooted in a preposition `I am matter,
it's my matter' that matter changes on account of that
change arise grief, lamentation, unpleasantness, disple_
asure, and distress.
Notes：
1. Reflects matter from self: `råpaü attato samanupassa_
ti' Here, matter is whatever matters at one or the other
doors of mental contact in the form of seeing, hearing,
sensing, tasting, and cognizing.
〈雜版〉
愚癡無聞凡夫於色集．色滅．色患．色味．色離不如實知。不如實知
故。愛樂於色。言色是我．是我所。而取攝受。彼色若壞．若異。心
識隨轉。惱苦生。惱苦生已。恐怖．障閡．顧念．憂苦．結戀。於受
．想．行．識亦復如是。
十三
〈元版〉
觀受是我，我以受有，我中有受，受中有我，住纏於我是受，受是我
所。彼人住纏於我是受，受是我所，彼受變易、變異。彼人於受之變
易、變異，而生愁、悲、苦、憂、惱。
〈BJT版〉
" He reflects feelings from self or a feeling self or in
self feelings or in feelings self. Or his mind is root_
ed in a preposition `I am feelings, they are my feelings
'. Those feelings change and on account of that change
arise grief, lamentation, unpleasantness, displeasure,
and distress.
〈雜版〉
無
十四
〈元版〉
觀想是我，我以想有，我中有想，想中有我，住纏於我是想，想是我
所。彼人住纏於我是想，想是我所，彼想變易、變異。彼人於想之變
易、變異，而生愁、悲、苦、憂、惱。
〈BJT版〉
" He reflects perceptions from self, or a perceiving se_
lf, or in self perceptions, or in perceptions self. Or
his mind is rooted in a preposition `I am perceptions,
they are my perceptions.' Those perceptions change and
on account of that change arise grief, lamentation, unp_
leasantness, displeasure, and distress.
〈雜版〉
無
十五
〈元版〉
觀行是我，我以行有，我中有行，行中有我，住纏於我是行，行是我
所。彼人住纏於我是行，行是我所，彼行變易、變異。彼人於行之變
易、變異，而生愁、悲、苦、憂、惱。
〈BJT版〉
" He reflects intentions from self, or an intending self
, or in self intentions, or in intentions self. Or his
mind is rooted in a preposition `I am intentions, they
are mine.' Those intentions change and on account of th_
at change arise grief, lamentation, unpleasantness, dis_
pleasure, and distress.
〈雜版〉
無
十六
〈元版〉
觀識是我，我以識有，我中有識，識中有我，纏住於我是識，識是我
所。彼人住纏於我是識，識是我所，彼識變易、變異。彼人於識之變
易、變異，而生愁、悲、苦、憂、惱。
〈BJT版〉
" He reflects consciousness from self, or a conscious s_
elf, or in self consciousness , or in consciousness self
. Or his mind is rooted in a preposition `I am consciou_
sness, it's mine.' That consciousness changes and on ac_
count of that change arise grief, lamentation, unpleasa_
ntness, displeasure, and distress.
〈雜版〉
無
十七
〈元版〉
居士!如是為身病而心病。
〈BJT版〉
" Householder, this is the ailing body and the ailing m_
ind.
〈雜版〉
是名身心苦患。
十八
〈元版〉
居士!何者為身病而心無病耶?
〈BJT版〉
" Householder, what is an ailing body and a non-ailing
mind?
〈雜版〉
云何身苦患．心不苦患。
十九
〈元版〉
居士!此處有有聞之聖弟子，見聖人，知聖人之法，善順聖人之法，
見善知識，知善知識之法，善順善知識之法。不觀色是我，我以色有
，我中有色，色中有我，不住纏於我是色，色是我所。彼人不住纏於
我是色，色是我所，而彼色變易、變異。彼人於色之變易、變異，不
生愁、悲、苦、憂、惱。
〈BJT版〉
" Here, householder, the learned noble disciple who has
seen noble ones and Great Beings, heard their Teaching,
and is clever in that Teaching, does not reflect matter
from self, or a material self, or in self matter, or in
matter self and his mind is not rooted in a preposition,
`I am matter, it's mine.' That matter changes and on a_
ccount of that change grief, lamentation, unpleasantness
, displeasure, and distress do not arise.
〈雜版〉
多聞聖弟子於色集．色滅．色味．色患．色離如實知。如實知已。不
生愛樂。見色是我．是我所。彼色若變．若異。心不隨轉惱苦生。心
不隨轉惱苦生已。得不恐怖．障礙．顧念．結戀。受．想．行．識亦
復如是。
二十
〈元版〉
不觀受是我，我以受有，我中有受，受中有我，不住於我是受，受是
我所。彼人不住纏於受是我，受是我所，而彼受變易、變異。彼人於
受之變易、變異而不生愁、悲、苦、憂、惱。
〈BJT版〉
" He does not reflect feelings from self, or a feeling
self, or in self feelings, or in feelings self, and his
mind is not rooted in a preposition `I am feelings, they
are mine' those feelings change. On account of that ch_
ange, grief, lamentation, unpleasantness, displeasure,
nd distress do not arise.
〈雜版〉
無
二一
〈元版〉
不觀想是我，我以想為有，我中有想，想中有我。不住纏於我是想，
想是我所。彼人不住纏於我是想，想是我所，而彼想變易、變異。彼
人於想之變易、變異而不生愁、悲、苦、憂、惱。
〈BJT版〉
" He does not reflect perceptions from self, or a perce_
iving self, or in self perceptions, or in perceptions s_
elf and his mind is not rooted in a preposition `I am p_
erceptions, they are mine'. Those perceptions change an_
d on account of that change grief, lamentation, unpleas_
antness, displeasure, and distress do not arise.
〈雜版〉
無
二二
〈元版〉
不觀行是我，我以行有，我中有行，行中有我。不住纏於我是行，行
是我所。彼人不住纏於我是行，行是我所，而彼行變易、變異。彼人
於行之變易、變異而不生愁、悲、苦、憂、惱。
〈BJT版〉
" He does not reflect intentions from self, or an inten_
ding self or in self intentions or in intentions self a_
nd his mind is not rooted in a preposition `I am intent_
ions, they are mine'. Those intentions change and on ac_
count of that change grief, lamentation, unpleasantness,
displeasure, and distress do not arise.
〈雜版〉
無
二三
〈元版〉
不觀識是我，我以識有，我中有識，識中有我。不住纏於我是識，識
是我所。彼人不住纏於我是識，識是我所，而彼識變易、變異。彼人
於識之變易、變異而不生愁、悲、苦、憂、惱。
〈BJT版〉
" He does not reflect consciousness from self, or a con_
scious self, or in self consciousness, or in consciousn_
ess self and his mind is not rooted in a preposition `I
am consciousness, it's mine'. That consciousness chang_
es and on account of that change grief, lamentation, un_
pleasantness, displeasure, and distress do not arise.
〈雜版〉
無
二四
〈元版〉
居士!如是為身病而心無病。
〈BJT版〉
" Householder, this is the ailing body and the non aili_
ng mind.
〈雜版〉
是名身苦患．心不苦患。
二五
〈元版〉
具壽捨利弗如是說已，那拘羅父居士喜悅，而喜歡於具壽捨利弗之所
說。
〈BJT版〉
Venerable Sàriputta said thus and the householder Nakula
father delighted in the words of venerable Sàriputta.
〈雜版〉
尊者舍利弗說是法時。那拘羅長者得法眼淨。爾時。那拘羅長者見法
．得法．知法．入法。度諸狐疑。不由於他。於正法中。心得無畏。
從座起。整衣服。恭敬合掌。白尊者舍利弗。我已超．已度。我今歸
依佛．法．僧寶。為優婆塞。證知我。我今盡壽歸依三寶。
爾時。那拘羅長者聞尊者舍利弗所說。歡喜隨喜。作禮而去。