佛無不悅

佛不悅？ 世尊令尊者優波摩那：「比丘！去，勿立我前。」 Atha kho Bhagava ayasmantam Upavanam apasadesi：'Apehi bhikkhu, ma me purato atthasiti' Atha kho 那時 (時間副詞) Bhagava 世尊 (陽性.主格.單數.第三人稱) ayasmantam 尊者 (陽性.受格.單數) Upavanam 優波摩那 (陽性.受格.單數) apasadesi 叱責 (動詞.第三人稱.過去式) Apehi 離去、消失 (apeti之命令式.第二人稱.單數) bhikkhu 比丘 (陽性.呼格.單數) ma 不 (副詞) me aham(我)之對格(受格) purato 前面 (時間副詞。pura之離格) atthasi 站 (動詞，第二人稱，titthati之過去式) ti 云云 ……然，世尊將涅槃，不悅尊者優波摩那：「比丘！去，勿立我前，」 Atha(那時) ca pana(而) Bhagava(世尊) pacchime(最後) kale(時) ayasmantam(尊者) Upavanam(優波摩那) apasadesi(叱責)：'Apehi bhikkhu, ma me purato atthasiti' 其中被譯成「不悅」的關鍵字是apasadesi ，它是「非難」、「叱責」之意。並非 表 关于同志近三年现实表现材料材料类招标技术评分表图表与交易pdf视力表打印pdf用图表说话 pdf 示世尊內心不愉悅之詞。apasadesi 是編輯經典者主觀的認定、選用的文字。 --------------------------------------------------------------------- 漢譯南傳大藏經‧長部經典二 一六 《大般涅槃經》（ 頁92-94 ） 四 爾時，尊者優波摩那，立於世尊前，以扇搧世尊。世尊令尊者優波摩那：「比丘！去，勿立我前。」 時，阿難如是思惟：「此尊者優波摩那長久以來，親奉持、常近侍世尊，然，世尊將涅槃，不悅尊者優波摩那：「比丘！去，勿立我前，」是何因何緣，世尊不悅尊者優波摩那而 [言：]『比丘！去，勿立我前』耶?」 五 爾時，尊者阿難如是白世尊曰： 「世尊！尊者優波摩那長久以來，親奉持、常近侍世尊。然，世尊將涅槃而不悅尊者優波摩那：「比丘！去，勿立我前。」何因何緣，世尊不悅尊者優波摩那 [而言]：『比丘！去，勿立我前』耶?」 「阿難！十力世界眾多諸天雲集來瞻仰如來。阿難拘夷那竭末羅族之恕跋單沙羅林之周圍十二由旬間，無容一兔毛端，皆為大威神力之諸天佔據，阿難此諸天埋怨：『我等從遙遠來瞻望如來，阿羅漢、等正覺者、如來之出現於世是甚稀有。於今日之夜最後更，如來將般涅槃。然，此位有力之比丘，遮蔽立於世尊之前，我等於最後更涅槃之時，不得瞻仰如來。』阿難諸天如是埋怨。」 六 「然，世尊！世尊認為彼等是如何狀態之諸天耶?」 阿難於虛空界之諸天，有地上之俗念者，即散髮而哭，或伸臂而哭，或如破碎巖石展轉於地上而哭，言：『世尊之般涅槃何其速！善逝之般涅槃何其速！世間之眼目隱蔽何其速！』 「阿難！於地上之諸天，有俗念者，亦散髮而哭，或伸臂而哭，或如破碎巖石 展轉於地上而哭，言：『世尊之般涅槃何其速！善逝之般涅槃何其速！世間之眼目隱蔽何其速！』彼離欲愛盡之諸天，即正念正知，自攝忍受，言：『諸行無常，不如是者，如何可得！』」 ────────────────────────────────── 巴宙 譯《南傳大般涅槃經》：（ 頁76- ） ４ 爾時尊者烏帕宛那立於佛前，以扇扇佛。世尊對他不悅并告之曰：「汝退出，比丘，不用立在我面前。」 尊者阿難自念：「此尊者烏帕宛那親身奉侍如來，已為時甚久。現在於臨終之際，世尊對之不悅并告之曰：『汝退出，比丘，不用立在我面前。』究竟是何因緣，世尊對他不悅而發出此語？」 ５ 爾時尊者阿難白佛言：「此尊者烏帕宛那親身奉侍如來為時已久。現在於臨終之際對他不悅并向他說：『汝退出，比丘，不用立在我面前。』究竟是何因緣，世尊對他不悅而發出此語？」 「阿難，十方世界無數天神雲集來瞻仰如來。環繞拘尸那羅的烏帕瓦塔那，馬拉之娑羅雙樹林十二由旬的附近，無一容髮針之縫隙不被具大威神的天神所佔據。阿難，此諸天神埋怨說：『我等自遠道來瞻視如來，正等正覺阿羅漢如來之出世是甚為希有。在今晚更末如來將取涅槃，而這位有名的比丘立於其前遮蔽之，我等不得於臨終之際瞻仰如來！』阿難，諸天神如此埋怨說。」 ６　「但世尊認彼等為何等樣的天神？」 「阿難，在天上的神祇還有塵世的意念，彼等或披髮而哭，或挺臂而哭，或自投地宛轉而哭，當一念及：「薄迦梵取涅槃何其迅速！慈尊取涅槃何其迅速！世界之光熄滅何其迅速！」 「但諸離欲的神祇泰然自攝忍受之，并憶念及：『緣會諸法實是無常，若不如此，實不可能。』」 ────────────────────────────────── T.W. & C.A.F. Rhys Davids: Dialogues of Buddha, part II pp.151-2 P.T.S. 4. Now at that time the venerable Upavana was standing in front of the Exalted One, fanning him. And the Exalted One was not pleased with Upavana and he said to him: --‘ Stand aside, O brother, stand not in front of me! ’ Then this thought sprang up in the mind of the venerable Ananda: --[l39] ‘ This venerabe Upavana had long been in close personal attendance and service on the Exalted One. And now, at the last moment, the Exalted One is not pleased with Upavana, and has said to him:-- "Stand aside, O brother, stand not in front of me!" What may be the cause and what the reason that the Exalted One is not pleased with Upavana and speaks thus with him! ’ 5. And the venerable Ananda said to the Exalted One:--‘ This venerable Upavana has long been in close personal attendance and service on the Exalted One. And now, at the last moment, the Exalted One not pleased with Upavana, and has said to him:--"Stand aside, O brother, stand not in front of me!" What may be the cause and what the reason that the Exalted One is not pleased with Upavana, and speaks thus with him? ’ ‘ ln great numbers, Ananda, are the gods of the ten world-systems assembled together to behold the Tathagata. For twelve leagues, Ananda, around the Sala Grove of the Mallas, the Upavattana of Kusinana, there is no spot in size even as the pricking of the point of the tip of a hair which is pot pervaded by powerful spirits*. And the spirits, Ananda, are emurmuring, and say:--"From afar have we come to behold the Tathagata﹒ Few and far between are the Tathagatas, the Arahant Buddhas who appear in the world: and now to-day, in the last watch of the night, the death of a Tathagata will take place; and this eminent brother stands in front of the Tathagta, concealing him, and in his last hour we are prevented from beholding the Tathbgata; thus, Ananda, do the spirits murmur. ’ 6.‘ But of what kind of spirits is the Exalted One thinking?’ There are spirits, Ananda, in the sky, but of worldly mind, who dishevel their hair and weep, who stretch forth their arms and weep, [140] who fall prostrate on the ground and roll to and fro in anguish at the thought:--“ Too soon will the Exalted One die! Too soon will the Exalted One pass away! Full soon will the Light of the world vanish away!” 'There are spirits too, Ananda, on the earth, and of worldly mind, who tear their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought:--“Too soon will the Exalted One die! Too soon will the Happy One pass away! Full soon will the Eye of the world disappear from sight.”‘ But the spirits who are free from passion bear it, calm and self-possessed, mindfuI of the saying which begins:--“Impermanent indeed are all component things. How then is it possible [whereas anything whatever, when born, brought into being, and organized, contains within itself the inherent necessity of dissolution--how then is it possible that such a being should not be dissolved? No such condition can exist!"] * Buddhaghosa explains that even twenty to sixty angels or gods(devatayo)could stand aragga-koti-nittudana- ( MS.nittaddana- ) matte pi, 'on apoint pricked by the extreme point of a gimlet, without inconveniencing one another ( abbam abbam avyabadhenti ). * 文中數字為P.T.S.Digha Nikaya 之第二冊頁碼。 ────────────────────────────────── Maurice Walshe: Thus Have I Heard pp.262-3 Wisdom Publications 5.4. Just then the Venerable Upavana was standing in front of the Lord, fanning him. And the Lord told him to move: 'Move aside, monk, do not standing front of me.' And the venerable Ananda thought: 'This venerable [139] Upavana has for long been the Lord's attendant, keeping close at hand, at his beck and call. And now in his last hour the Lord tells him to stand aside and not stand in front of him. Why ever does he do that? 5.5. And he asked the Lord about this Ananda, the devas from ten world spheres have gathered to see the Tathagata. For a distance of twelve yojanas around the Mallas, sal-grove near Kusinara there is not a space you could touch with the point of a hair that is not filled with mighty devas, and they are grumbling: “We have come along way to see the Tathagata. It is rare for a Tathagata, a fully-enlighted Buddha, to arise in the world, and tonight in the last watch the Tathagata will attain final Nibbana, and this mighy monk is standing in front of the Lord, preventing us from getting a last glimpse of the Tathagata!” 5.6. But, Lord, what kind of devas can the Lord perceive?’Ananda, there are sky-devas whose minds are earth-bound, they are weeping and tearing their hair, raising their arms, [140] throwing themselves down and twisting and turning, crying :“All too soon the Blessed Lord is passing away, all too soon the Well-Farer is passing away, all too soon the Eye of the World is disappearing!” And there are earth-devas whose minds are earth-bound, who do likewise. But those devas who free craving endure patiently, saying: “All compounded things are impermanent -- what is the use of this?” [note 424: Normally it is understood that devas are unenlighened, but DA here state-- that theses are non-Returners or even Arahants.] ────────────────────────────────── 水野弘元《佛教的原點》(頁 218）：「....那時，優波婆那比丘正站在世尊面前，替世尊搧扇子。世尊以未曾有過的嚴厲口氣對優波婆那命令道：「走開！比丘！不要站在我面前！」阿難不解，於是向佛陀問說：「世尊！這優波婆那尊者長久以來一直是世尊的常隨弟子，又是世尊的侍者，為何於此臨終之際，遣退優波婆那尊者呢？」「阿難！十方世界的諸天大眾都雲集在此，欲瞻仰如來入滅。阿難！在此娑羅雙樹方圓十二由旬（一百公里以上）範圍之內，擠滿了諸天大力神祇。諸神祇正在嘟嚷著『因為出現於世的稀有難遇的如來，將於今夜入滅，所以我們從遠方趕來欲瞻仰如來。但是一大力比丘卻站在如來面前，使得我們見不到如來。』