《列子集釋》附錄三辨偽文字輯略

讀者試將沙門果經下面一段文字，與上文楊朱篇一段相較，自可透漏此中訊息。

我於一時，至阿夷多翅舍欽婆羅所，（ agita of the garment of hair ）問言……彼報我言，受四大人，取命終者。地大還歸地，水還歸水，火還歸火，風還歸風，皆悉壞敗，諸根歸空。若人死時，床舁舉身，置於冢間，火燒其骨，如鴿色，或變為塵土；若愚若智，取命終者，皆悉壞敗，為斷滅法。

上文恐於原本梵文為意譯，故詞句甚簡潔。東晉曇無蘭所譯寂志果經，詞句或與今本有異。今籀讀 max miller氏英譯本，意義更顯明。節抄如下：

when，one day，i had thus asked agita of the garment of hair，he said：“ there is no such thing，o king，as alms or sacrifice or offering。there isneither fruit nor result of good or evil deeds。there is no such thing as thisworld or the next。there is neitherfather nor mother，nor being springinginto life without them。there are in the world no recluses or brahmans whohave reached the highest point，who walk perfectly，and who having underst －ood and realized，make their wisdom known to others。

a human being is built up of the four elements when he dies the eart－hy in him returns and relapses to the earth，the fluid to the water，the heatto the fire，the windy to the air，and his faculties pass into space。the fourbearers，on the bier as a fifth，take his dead body away；till they reach the burning－ground men utter forth eulogies，but there his bonesare bleached，and his offerings end in ashes。it is a doctrine of fools，this talk of gifts。it is an empty lie，mere idle talk，when men say there is profit therein。foolsand wise alike，on the dissolution of the body，are cut off，annihilated，andafter death they are not。 ”

劉向校錄雲，“穆王湯問二篇，迂誕恢詭，非君子之言也。至於力命篇，一推分命。楊子之篇，唯貴放逸，二義乖背，不似一家之書。”實則向敘乃偽造列子者假託以見重，而又故設此迷離恍惚之辭，以亂人目，由今攷證，力命楊朱兩篇，同出一源，其蛻化襲取之跡，固班班可考也。如maxmiller所譯之寂志果經有外道云：

when，one day，i had thus asked makkhali of the cow－pen，he said：“ thereis ，o king，no cause，either ultimate or remote，for the depravity of beings；they become depraved without reason and without cause。there is no cause，either proximate or remote，for the rectitude of being；they become purewithout reason and without cause。the attainment of any given condition，of any character，does not depend either on one's own acts，or on the acts of another，or on human effort。there is no such thing as power or energy，or human strength or human vigour。all animals，all creatures（with one，two，or more senses），all being（produced from eggs or in a womb），all souls（inplants）are without force and power and energy of their own。they are bentthis way and that by their fate，by the necessary conditions of the class towhich they belong，by their individual nature：and it isaccording to their po－sition in one or other of the six classes that they experience ease or pain。”

中譯長阿含經中沙門果經譯文次第，與英譯本不同；且有例錯，未審梵文次第如何？中譯本末伽梨拘舍梨之答語，誤為波浮跺褥寡誘Z。今節抄中譯本如下，備兩方觀校也。