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[八一] 第九 波陀聚落
一 尔时,世尊住拘睒弥国瞿师多罗园。
二 时,世尊清晨着下衣、持钵、衣,入拘睒弥乞食,行于拘睒弥乞食,食已,从乞食还,自收藏卧、坐具,持钵、衣,未告侍者,不顾比丘众,独去游方。
三 时,有一比丘,于世尊出去未久,来至具寿阿难处,来而言于具寿阿难曰:
‘友阿难!世尊自收藏卧、坐具,持钵、衣,未告侍者,不顾比丘众,独去游方矣。’
四 ‘友!世尊自收藏卧、坐具,持钵、衣,未告侍者,不顾比丘众,独往游方时,世尊欲独住,任何人皆不得随从。’
五 时,世尊顺次游方到波陀聚落。于此,世尊住于波陀聚落跋陀萨罗树下。
六 时,有众多比丘,来至具寿阿难之处,与具寿阿难俱相交谈庆慰、欢喜、感铭之言后,坐于一面。
七 坐于一面之彼诸比丘,言具寿阿难曰:
‘友阿难!已久不亲闻世尊之说法。友阿难!我等欲亲闻世尊之说法。’
八 时,具寿阿难,与彼诸比丘众俱,来诣波陀聚落跋陀萨罗树,世尊之住处。诣已,敬礼世尊,坐于一面。
九 坐于一面时,世尊为彼诸比丘说法,教示、劝导,赞叹勉励,令之欢喜。
一〇 尔时,有一比丘!心生如是思念:
‘如何知,如何观者,得无间尽诸漏耶?’
一一 时,世尊知彼比丘心之所思念,以告诸比丘曰:
‘诸比丘!我思择而说法,思择而说四念处,思择而说四正勤 ,思择而说四如意足,思择而说五根,思择而说五力,思择而说七觉分,思择而说八圣道分。
诸比丘!如是乃我思择之说法。
一二 诸比丘!如是我思择说法,时,此处有一比丘,心生是念:‘如何知,如何观者,得无间尽诸漏?’
一三 诸比丘!如何知,如何观者,得无间尽诸漏耶?
一四 诸比丘!于此处有无闻凡夫,不见圣人,不知圣人之法,不顺圣人之法,不见善知识……乃至……不随善知识之法,以见色为我。诸比丘!彼以见为行,此行以何为因?以何为集?从何而生?从何而现耶?诸比丘!若于无明触所生之所受触者,于无闻之凡夫,生渴爱,依此而生行。诸比丘!如是彼行亦是无常、有为、缘无间尽诸起所生,彼渴爱亦是无常、有为、缘起所生。彼受……彼触亦是无常、有为、缘起所生。彼受……彼触亦是无常、有为、缘起所生。彼无明亦是无常、有为、缘起所生。诸比丘!如是知,如是观者,于无间尽诸漏。
一七 虽不见色是我,却见我有色。诸比丘!彼以见为行,此行以何为因?以何为集?从何而生?从何而现耶?诸比丘!若于无明触所生之所受触,于无闻凡夫生渴爱,由此而生行。诸比丘!如是彼行亦是无常、有为、缘起所生。诸比丘!彼渴爱……受……触……无明亦是无常、有为、缘起所生。诸比丘!如是知、如是观者,于无间而尽诸漏。
一八 虽不见色是我,亦不见我有色,却见我中有色。诸比丘!彼以见为行。此行以何因、以何集、从何而生?从何而现耶?诸比丘!于无明触所生之所受触者,于无闻之凡夫,生渴爱,由此而生行。诸比丘!如是彼行亦是无常、有为、缘起所生。彼渴爱……受……触……无明亦是无常、有为、缘起所生。诸比丘!如是知,如是观者,于无间尽诸漏。
一九 不见色是我,不见我有色,亦不见我中有色,却见色中有我。诸比丘!彼以见为行。此行以何为因、以何为集、从何而生?从何而现耶?诸比丘!于无明触所生之所受触者,于无闻凡夫生渴爱,由此而生行。诸比丘!如是彼行亦是无常、有为、缘起所生。彼渴爱……受……触……无明亦是无常、有为、缘起所生。诸比丘!如是知……乃至……尽诸漏。
二〇 虽不见色是我,亦不见我有色,我中有色,色中有我。
二一 但见受是我,见我有受,见我中有受,见受中有我。
二二~二三 见想……行是我,见我有行,见我中有行,见行中有我。
二四 见识是我,见我有识,见我中有色,见识中有我。诸比丘!彼以见为行。此行以何为因……乃至……从何而现耶?诸比丘!于无明触所生之所受触者,无闻凡夫生渴爱,由此而生行。诸比丘!如是彼行亦是无常、有为、缘起所生。彼渴爱……受……触……无明亦是无常、有为、缘起所生。诸比丘!如是知,如是观者,于无间尽诸漏。
二五 不见色是我,不见受是我,亦不见想……行……识是我,以起如是见,[谓]此是我,此是世间,死后有我、有常、恒、永住而不变易之法。诸比丘!彼以常见为行。此行以何为因……乃至……诸比丘!如是知,如是观者,于无间尽诸漏。
二六 虽不见色是我,亦不见受……想……行……识是我,以起如是见,而虽不以为此是我,此是世间,死后有我、常、恒、永住不变易之法,但起如是见,[谓:]应非有我,非有我所,应非我、非我所。
二七 诸比丘!彼以断见为行。此行以何为因、以何为集、从何而生、从何而现耶?诸比丘!于无明触所生之所受触者,无闻凡夫生渴爱,由此而生行。诸比丘!如是彼行亦是无常……乃至……诸比丘!如是知、如是观者,于无间尽诸漏。
二八 不见色是我,不见受……想……行……识是我,以起如是之见,但不以为此是我,此是世间,死后有我、常、恒、永住不变易之法,起如是之见,不以为非有我,非有我所、非我、非我所,唯疑惑、犹豫而不追究于正法。
二九 诸比丘!彼疑惑、犹豫,而不追究于正法为行。此行以何为因、以何为集、从何而生、从何而现耶?诸比丘!于无明触所生之所受触者,无闻凡夫生渴爱,由此而生行。诸比丘!如是,彼行亦是无常,有为、缘起所生。彼渴爱亦是无常、有为、缘起所生。彼受亦是无常、有为、缘起所生。彼触亦是无常、有为、缘起所生。彼无明亦是无常、有为、缘起所生。
三〇 诸比丘!如是知、如是观者,于无间尽诸漏。’ |
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发表于 17-8-2010 05:46 PM
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本帖最后由 wusen 于 17-8-2010 05:49 PM 编辑
[八一] 第九 波陀聚落
一 尔时,世尊住拘睒弥国瞿师多罗园。
二 时,世尊清晨着下衣、持钵、衣,入拘睒弥乞食,行于拘睒弥乞食,食已,从乞食还,自收藏卧、坐具,持钵、衣,未告侍者,不顾比丘众,独去游方。
三 时,有一比丘,于世尊出去未久,来至具寿阿难处,来而言于具寿阿难曰:
‘友阿难!世尊自收藏卧、坐具,持钵、衣,未告侍者,不顾比丘众,独去游方矣。’
四 ‘友!世尊自收藏卧、坐具,持钵、衣,未告侍者,不顾比丘众,独往游方时,世尊欲独住,任何人皆不得随从。’
五 时,世尊顺次游方到波陀聚落。于此,世尊住于波陀聚落跋陀萨罗树下。
六 时,有众多比丘,来至具寿阿难之处,与具寿阿难俱相交谈庆慰、欢喜、感铭之言后,坐于一面。
七 坐于一面之彼诸比丘,言具寿阿难曰:
‘友阿难!已久不亲闻世尊之说法。友阿难!我等欲亲闻世尊之说法。’
八 时,具寿阿难,与彼诸比丘众俱,来诣波陀聚落跋陀萨罗树,世尊之住处。诣已,敬礼世尊,坐于一面。
九 坐于一面时,世尊为彼诸比丘说法,教示、劝导,赞叹勉励,令之欢喜。
一〇 尔时,有一比丘!心生如是思念:
‘如何知,如何观者,得无间尽诸漏耶?’
wujing翻译:什么知见,什么观念,造成无间尽的诸漏烦恼呢?
一一 时,世尊知彼比丘心之所思念,以告诸比丘曰:
‘诸比丘!我思择而说法,思择而说四念处,思择而说四正勤 ,思择而说四如意足,思择而说五根,思择而说五力,思择而说七觉分,思择而说八圣道分。
诸比丘!如是乃我思择之说法。
一二 诸比丘!如是我思择说法,时,此处有一比丘,心生是念:‘如何知,如何观者,得无间尽诸漏?’
一三 诸比丘!如何知,如何观者,得无间尽诸漏耶?
一四 诸比丘!于此处有无闻凡夫,不见圣人,不知圣人之法,不顺圣人之法,不见善知识……乃至……不随善知识之法,以见色为我。诸比丘!彼以见为行,此行以何为因?以何为集?从何而生?从何而现耶?
wujing翻译:见色为我 = 看见色,以为是我,
彼以见为行 = 他这个“见”是一种“行”,
此行以何为因?以何为集?从何而生?从何而现耶? = 这个“行”是什么因而出现呢?
诸比丘!若于无明触所生之所受触者,于无闻之凡夫,生渴爱,依此而生行。
wujing翻译:如果从无明触所生之所受触者,对一位没有听闻佛法的凡夫来说,就会对这些触受产生渴爱,“行”就是依靠这种渴爱而生。
诸比丘!如是彼行亦是无常、有为、缘无间尽诸起所生,彼渴爱亦是无常、有为、缘起所生。彼受……彼触亦是无常、有为、缘起所生。彼受……彼触亦是无常、有为、缘起所生。彼无明亦是无常、有为、缘起所生。诸比丘!如是知,如是观者,于无间尽诸漏。
wujing翻译:比丘们,这些“行”也是无常,有为,从无间尽的诸漏而缘起的,他的渴爱亦是无常、有为、缘起所生。彼受……彼触亦是无常、有为、缘起所生。彼受……彼触亦是无常、有为、缘起所生。彼无明亦是无常、有为、缘起所生。比丘们,这种知见,这种观念,属于无间尽的诸漏。
一七 虽不见色是我,却见我有色。诸比丘!彼以见为行,此行以何为因?以何为集?从何而生?从何而现耶?诸比丘!若于无明触所生之所受触,于无闻凡夫生渴爱,由此而生行。诸比丘!如是彼行亦是无常、有为、缘起所生。诸比丘!彼渴爱……受……触……无明亦是无常、有为、缘起所生。诸比丘!如是知、如是观者,于无间而尽诸漏。
wujing翻译:虽然不见色是我,但是却见我有色。诸比丘!他依这种知见而“行”,。。。。
一八 虽不见色是我,亦不见我有色,却见我中有色。诸比丘!彼以见为行。此行以何因、以何集、从何而生?从何而现耶?诸比丘!于无明触所生之所受触者,于无闻之凡夫,生渴爱,由此而生行。诸比丘!如是彼行亦是无常、有为、缘起所生。彼渴爱……受……触……无明亦是无常、有为、缘起所生。诸比丘!如是知,如是观者,于无间尽诸漏。
wujing翻译:虽然不见色是我,也不见我有色,但是却见我中有色。诸比丘!他依这种知见而“行”,。。。。
一九 不见色是我,不见我有色,亦不见我中有色,却见色中有我。诸比丘!彼以见为行。此行以何为因、以何为集、从何而生?从何而现耶?诸比丘!于无明触所生之所受触者,于无闻凡夫生渴爱,由此而生行。诸比丘!如是彼行亦是无常、有为、缘起所生。彼渴爱……受……触……无明亦是无常、有为、缘起所生。诸比丘!如是知……乃至……尽诸漏。
wujing翻译:虽然不见色是我,也不见我有色,也不见我中有色
但是却见色中有我。诸比丘!他依这种知见而“行”,。。。。
二〇 虽不见色是我,亦不见我有色,我中有色,色中有我。
二一 但见受是我,见我有受,见我中有受,见受中有我。
二二~二三 见想……行是我,见我有行,见我中有行,见行中有我。
二四 见识是我,见我有识,见我中有色,见识中有我。诸比丘!彼以见为行。此行以何为因……乃至……从何而现耶?诸比丘!于无明触所生之所受触者,无闻凡夫生渴爱,由此而生行。诸比丘!如是彼行亦是无常、有为、缘起所生。彼渴爱……受……触……无明亦是无常、有为、缘起所生。诸比丘!如是知,如是观者,于无间尽诸漏。
wujing翻译:虽然不见色是我,也不见我有色,。。。
但是,却却看见“受”是我。。。。
诸比丘!他依这种知见而“行”,。。。。
二五 不见色是我,不见受是我,亦不见想……行……识是我,以起如是见,[谓]此是我,此是世间,死后有我、有常、恒、永住而不变易之法。诸比丘!彼以常见为行。此行以何为因……乃至……诸比丘!如是知,如是观者,于无间尽诸漏。
wujing翻译:
虽然不见色是我,也不见受是我,亦不见想……行……识是我,
但是,却生起如是见,并说:“这就是我了,这就是世间,此生的五蕴坏灭后依然有一个我,有一个永恒而不变异的法存在。”诸比丘!他依这种常见而“行”。。。诸比丘!如是知,如是观者,于无间尽诸漏
二六 虽不见色是我,亦不见受……想……行……识是我,以起如是见,而虽不以为此是我,此是世间,死后有我、常、恒、永住不变易之法,但起如是见,[谓:]应非有我,非有我所,应非我、非我所。二七 诸比丘!彼以断见为行。此行以何为因、以何为集、从何而生、从何而现耶?诸比丘!于无明触所生之所受触者,无闻凡夫生渴爱,由此而生行。诸比丘!如是彼行亦是无常……乃至……诸比丘!如是知、如是观者,于无间尽诸漏。
wujing翻译:
虽然不见色是我,也不见受是我,亦不见想……行……识是我,虽然他也不认同“这就是我了,这就使世间,此生的五蕴坏灭后依然有一个我,有一个永恒而不变异的法存在。”
但是,他却生起了这样的见解,并说:应该没有我,没有我所,。
诸比丘!他依这种断见而“行”。。。诸比丘!如是知,如是观者,于无间尽诸漏
二八 不见色是我,不见受……想……行……识是我,以起如是之见,但不以为此是我,此是世间,死后有我、常、恒、永住不变易之法,起如是之见,不以为非有我,非有我所、非我、非我所,唯疑惑、犹豫而不追究于正法。
二九 诸比丘!彼疑惑、犹豫,而不追究于正法为行。此行以何为因、以何为集、从何而生、从何而现耶?诸比丘!于无明触所生之所受触者,无闻凡夫生渴爱,由此而生行。诸比丘!如是,彼行亦是无常,有为、缘起所生。彼渴爱亦是无常、有为、缘起所生。彼受亦是无常、有为、缘起所生。彼触亦是无常、有为、缘起所生。彼无明亦是无常、有为、缘起所生。
三〇 诸比丘!如是知、如是观者,于无间尽诸漏。
wujing翻译:
虽然不见色是我,也不见受是我,亦不见想……行……识是我,虽然他也不认同“这就是我了,这就使世间,此生的五蕴坏灭后依然有一个我,有一个永恒而不变异的法存在。”
不但如此,即使他也不认同“应该没有我,没有我所,。”这样的见解。
但是,他依然疑惑、犹豫而不追究于正法。
诸比丘!他依这种(疑惑、犹豫,而不追究于正法)而“行”。。。诸比丘!如是知,如是观者,于无间尽诸漏 |
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发表于 17-8-2010 09:08 PM
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本帖最后由 清池 于 17-8-2010 09:57 PM 编辑
要知道在古印度哲学在正统和非正统派的发展过程中,贯穿和支配这两大体系的有两个基本的哲学观点:
a) 「有〔我〕輪迴」為「常見」,为“常见”(sassatavāda),
b) 「沒有輪迴」的「虛無論」(natthikavāda),为“断见” (ucchedavāda),
a) 正统六派哲学(şaddarśana/Astika, 婆罗门教的正统及其支流),沿着“常见”的思路发展,因为它们的哲学目的在于肯定存在着的一个永恒的精神实在;
根据《吠陀经》,这六派分别为:
1. 弥曼差(Mimamsa)- 经典:《弥曼差经》、tradition of Vedic exegesis
2. 吠檀多(Véd阿nta / Uttara Mimamsa)- 经典:《梵经》、Upanishadic tradition.
3. 数论(Samkhya)- 经典:《数论颂》、enumeration school
4. 胜论(Vaiśesika)- 经典:《胜论经》、atomist school
5. 正理论(Nyāya)- 经典:《正理经》、school of logic
6. 瑜伽(Yóga)- 经典:《瑜伽经》、metaphysics of Samkhya
b) 非正统派 ( Nastika,非以《吠陀经》为依归的非婆罗门系外道) 的耆那教(Jainism)哲学、顺世论(Lokayatika/cārvāka),以及外道六师哲学等则沿着“断见”的思路发展,否定永恒的精神实体的存在。”
断见 - 偏执世间及我终归断灭之邪见這類唯物論思想者
如主張「命即是身」,離身體以外,沒有靈魂式的生命。在六師外道中,近於阿夷多翅舍欽婆羅派所說:「受(地水火風)四大人取命終者,地還歸地,水還歸水,火還歸火,風還歸風:皆悉敗壞,諸根歸空。……若愚若智取命終者,皆悉敗壞」長阿含-沙門果經》。
徹底唯物論的見地,否定自我的輪迴與解脫,佛教稱之為斷見論
c) 佛教認為這兩種相反的輪迴觀念皆是「邪見」。若是如此,佛教是透過自身宗教經典的「論述實踐」,在這兩種相反的輪迴觀念上,證成與維護自身意義的輪迴思想
佛教接受印度傳統的輪迴觀念,卻不是蕭規曹隨地套用在自身宗教思想裡,而是經過適度地援用與批判地改寫後採納
另外,佛教即使否定虛無論者「沒有輪迴」的觀點,卻也不完全拒絕虛無論者的學說,佛教所採取的四大、五蘊積聚論、經驗主義立場與面對形上學問題的態度,相當程度地顯示佛教作為新興沙門思想的特色,而有別於印度婆羅門傳統的舊路線
這些說明,佛教自身宗教傳統的思想並非起源於與構成於「真空」狀態,而是在當時印度多元宗教、文化與思想的對比、衝擊與激盪下,逐步地完成所謂的佛教自身宗教傳統的建構
所以在大乘佛教:
涅槃经:‘众生起见凡有二种:一者常见,二者断见。如是二见,不名中道。无常无断乃名中道。’
大智度论:‘断见者见五众(五蕴)灭。’
胜鬘师子吼一乘大方便方广经:“阿罗汉辟支佛智者。则是清净。 边见者。凡夫于五受阴我见妄想计着生二见。是名边见。所谓常见断见。见 诸行无常。是断见非正见。见涅槃常。是常见非正见。妄想见故作如是见“
大乘本生心地观经:“六十二见而为恐怖。入邪见林难出离故。或有菩萨疑为恐怖。于真正法生疑惑故。或有菩萨。以彼断见而为恐怖。执无后世拨无因果。生大邪见入地狱故。或有菩萨。以彼常见而为恐怖。执五趣身 ... 出家菩萨住兰若 当作何念及何业 世间所有诸恐怖 皆从我见我所生 ... 尔时乐远离行菩萨摩诃萨“
大乘大悲分陀利经:“所困颜色丑恶。不顾前后无有惭愧更想恐怖。一小食顷身口意行多作恶业。以是为贵众生。常见断见。着五阴心。贪五欲心。喜心掉心怨心欺心。浊心粗心恚心。不调心不执心。不柔伏心。着非法心。“
“ 病所困颜色丑恶。不顾前后无有惭愧更想恐怖。一小食顷身口意行多作恶业。以是为贵众生。常见断见。着五阴心。贪五欲心。喜心掉心怨心欺心。浊心粗心恚心。不调心不执心。不柔伏心。着非法心。“
楞伽阿跋多羅寶經:“表二见相违也。断见、常见,皆众生心识种种相违差别之见。佛与外道亦相违相,如何又可融摄?佛诸弟子皆依佛法,如何又分诸部?“ 云何空何因?云何刹那坏?云何胎藏生?云何世不动?何因如幻、梦,及犍闼婆城,世间热时焰,及与水月、光?” 此问世间有为相也。何空何因者“
“不离佛。因陶家轮等众生所作相而说法,非自通处,说自觉境界。复次、大慧!愚夫依七识身灭,起断见;
不觉识藏故,起常见。自妄想故,不知本际;自妄想慧灭故,解脱;四住地、无明住地、习气断故,一切过断”。
... 二乘仅解脱分段生死,仍是有余涅槃,因欲其证无余“
“一切性、一切二边。大慧!多有外道痴人堕于二边,若常、若断,非黠慧者。
受无因论,则起常见;外因坏,因缘非性,则起断见。
大慧!我不见生住灭故说名为法。大慧!是名贪欲及法,汝及余菩萨摩诃萨,应当修学”!“
“道无始虚伪习气计著,依于一异、俱不俱、有无、非有非无、常无常见,不能了知自心现量。
譬如有人梦见男女、象马、车步、 ... 譬如有人至常无常见者,此三喻境 ... 有无有生,是故我以无生说而说。
大慧!说性者,为摄受生死故,坏无见、断见故,为我弟子摄受种种业受生处故,以性声说摄受生死。“
在大乘法的中道,用极重要的术语如: 真如、法界, 如来藏等,都见于『缘起经』,是理解从声闻佛法,而演化为大乘佛法的。
『诸佛要集经』: 「无形而现形,亦不住于色,欲以开化众(生),现(色)身而有(所)教(化)。佛者无色会,亦不着有为,皆度一切数,导师故现身
『杂阿含经』:「若佛出世,若未出世,此(缘起)法常住,法住,法界。……此等诸法,法住,法空、法如法尔,法不离如、法不异如,审谛、真实、不颠倒」。
引用
佛教輪迴思想的論述分析」。
www.nhu.edu.tw/~kwlu/buddhist_samsara.pdf
http://tw.myblog.yahoo.com/2211-3527/article?mid=55&prev=56&next=52
印顺-如来藏思想探源
http://www.ebud.net/budren/yinshun/other5/budren_yinshun_other5_20030429_7.html |
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发表于 18-8-2010 09:46 AM
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发表于 18-8-2010 09:47 AM
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回复 3# 清池
谢谢分享! |
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楼主 |
发表于 20-8-2010 06:28 PM
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<div id=H_meta><div id=H_tipitakaID>SN 22.81 <div id=H_ptsID>PTS: S iii 94 </div><div id=H_altID>CDB i 921</div></div><div id=H_docTitle>Parileyyaka Sutta: At Parileyyaka </div><div id=H_docSubtitle2></div><div id=H_docBy>translated from the Pali by </div><div id=H_docAuthor>Thanissaro Bhikkhu</div><div id=H_copyright>© 1997–2010</div><div id=H_sutta-note>This sutta is known as the Palileyyaka Sutta in the Thai Tipitaka.</div><!-- robots content="none" --></div><!-- #H_meta --><!-- #H_billboard --><!-- /robots --><div id=H_content><div class=chapter>
I have heard that on one occasion the Blessed One was staying near Kosambi, at Ghosita's monastery. Then in the early morning, having put on his robes and carrying his bowl and outer robe, he went into Kosambi for alms. Having gone for alms in Kosambi, after the meal, returning from his alms round, he set his own lodging in order and — without calling his attendant or informing the community of monks — set out wandering, alone & without a companion.
Then, not long after the Blessed One had left, a certain monk went to Ven. Ananda and on arrival said to him, "Just now, my friend Ananda, the Blessed One set his own lodging in order and — without calling his attendant or informing the community of monks — set out wandering, alone & without a companion."
"Whenever the Blessed One sets his own lodging in order and — without calling his attendant or informing the community of monks — sets out wandering, alone & without a companion, he wants to live alone. He is not to be followed by anyone at such times."
Then, after wandering by stages, the Blessed One came to Parileyyaka. There he stayed at the root of the Auspicious Sal Tree.
Then a large number of monks went to Ven. Ananda and on arrival exchanged courteous greetings. After an exchange of friendly courtesies & greetings they sat to one side. As they were sitting there, they said to Ven. Ananda, "It has been a long time since we heard a Dhamma talk in the Blessed One's presence. We want to hear a Dhamma talk in the Blessed One's presence."
Then Ven. Ananda went with those monks to where the Blessed One was staying in Parileyyaka, at the root of the Auspicious Sal Tree, and on arrival, after bowing down to him, sat to one side. As they were sitting there, the Blessed One instructed, urged, roused, & encouraged them with a talk on Dhamma.
Now, on that occasion this train of thought appeared in the awareness of one of the monks: "Now I wonder — knowing in what way, seeing in what way, does one without delay put an end to the effluents?"
The Blessed One, perceiving with his awareness the train of thought in the monk's awareness, said to the monks, "I have analyzed & taught you the Dhamma, monks. I have analyzed & taught you the four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for Awakening, & the noble eightfold path. And yet, even though I have analyzed & taught you the Dhamma, still there appears this train of thought in the awareness of one of the monks: 'Now I wonder — knowing in what way, seeing in what way, does one without delay put an end to the effluents?'
"Well then — knowing in what way, seeing in what way, does one without delay put an end to the effluents? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self. That assumption is a fabrication. Now what is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by that which is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the effluents.
"Or he doesn't assume form to be the self, but he assumes the self as possessing form... form as in the self... self as in form... or feeling to be the self... the self as possessing feeling... feeling as in the self... self as in feeling... or perception to be the self... the self as possessing perception... perception as in the self... self as in perception... or fabrications to be the self... the self as possessing fabrications... fabrications as in the self... self as in fabrications... or consciousness to be the self... the self as possessing consciousness... consciousness as in the self... self as in consciousness.
"Now that assumption is a fabrication. What is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by the feeling born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the effluents.
"Or he doesn't assume form to be the self... but he may have a view such as this: 'This self is the same as the cosmos. This I will be after death, constant, lasting, eternal, not subject to change.' This eternalist view is a fabrication... Or... he may have a view such as this: 'I would not be, neither would there be what is mine. I will not be, neither will there be what is mine.' This annihilationist view is a fabrication... Or... he may be doubtful & uncertain, having come to no conclusion with regard to the true Dhamma. That doubt, uncertainty, & coming-to-no-conclusion is a fabrication.
"What is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by what is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the effluents."
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楼主 |
发表于 20-8-2010 06:28 PM
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以上是从巴利语佛经翻译的英文版,
"Or he doesn't assume form to be the self... but he may have a view such as this: 'This self is the same as the cosmos. This I will be after death, constant, lasting, eternal, not subject to change.' This eternalist view is a fabrication... Or... he may have a view such as this: 'I would not be, neither would there be what is mine. I will not be, neither will there be what is mine.' This annihilationist view is a fabrication... Or... he may be doubtful & uncertain, having come to no conclusion with regard to the true Dhamma. That doubt, uncertainty, & coming-to-no-conclusion is a fabrication.
wujing翻译:
"Or he doesn't assume form to be the self... but he may have a view such as this: 'This self is the same as the cosmos. This I will be after death, constant, lasting, eternal, not subject to change.'
或者他不认为色是我。。。但是,他有了这样的看法那就是:这个我和宇宙一样,这个我将会存在即使死后,永恒地,不变的。
This eternalist view is a fabrication...
这个常见是“行”。
Or...
或者,。。。。(注意,这个“。。。”代表即使没有之前的种种邪见”)
he may have a view such as this: 'I would not be, neither would there be what is mine. I will not be, neither will there be what is mine.'
他认为:“我将不存在,也不会有我将存在之所”
This annihilationist view is a fabrication...
这个“断见”是一种“行”
Or... he may be doubtful & uncertain, having come to no conclusion with regard to the true Dhamma. That doubt, uncertainty, & coming-to-no-conclusion is a fabrication.
或者:他可能怀疑,不确定,不敢肯定佛法,这种“怀疑,不确定,不敢肯定佛法”是一种“行” |
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楼主 |
发表于 20-8-2010 06:30 PM
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he may have a view such as this: 'I would not be, neither would there be what is mine. I will not be, neither will there be what is mine.'
他认为:“我将不存在,也不会有我将存在之所”
This annihilationist view is a fabrication...
这个“断见”是一种“行”
——————————
断见,属于“我将不存在,或没有我将会存在的地方。”
注意:这个“将会”。属于时间上的变动。
【杂阿含经】第105经 (第5卷)
如是我闻
一时。佛住王舍城迦兰陀竹园
尔时。有外道出家名仙尼。来诣佛所。恭敬问讯。于一面坐。白佛言。世尊。先一日时。若沙门.若婆罗门.若遮罗迦.若出家。集于希有讲堂。如是义称。富兰那迦叶为大众主。五百弟子前后围绕。其中有极聪慧者.有钝根者。及其命终。悉不记说其所往生处。复有末迦梨瞿舍利子为大众主。五百弟子前后围绕。其诸弟子有聪慧者.有钝根者。及其命终。悉不记说所往生处。如是先阇那毗罗胝子.阿耆多翅舍钦婆罗.迦罗拘陀迦栴延.尼揵陀若提子等。各与五百弟子前后围绕。亦如前者。沙门瞿昙尔时亦在彼论中言。沙门瞿昙为大众主。其诸弟子。有命终者。即记说言。某生彼处.某生此处。我先生疑。云何沙门瞿昙。得如此法
佛告仙尼。汝莫生疑。以有惑故。彼则生疑。仙尼当知。有三种师。何等为三。有一师。见现在世真实是我。如所知说。而无能知命终后事。是名第一师出于世间。复次。仙尼。有一师。见现在世真实是我。命终之后亦见是我。如所知说。复次。先尼。有一师。不见现在世真实是我。亦复不见命终之后真实是我
仙尼。其第一师见现在世真实是我。如所知说者。名曰断见。彼第二师见今世后世真实是我。如所知说者。则是常见。彼第三师不见现在世真实是我。命终之后。亦不见我。是则如来.应.等正觉说。现法爱断.离欲.灭尽.涅盘
仙尼白佛言。世尊。我闻世尊所说。遂更增疑
佛告仙尼。正应增疑。所以者何。此甚深处。难见.难知。应须甚深照微妙至到。聪慧所了。凡众生类。未能辩知。所以者何。众生长夜异见.异忍.异求.异欲故
仙尼白佛言。世尊。我于世尊所。心得净信。唯愿世尊为我说法。令我即于此座。慧眼清净
佛告仙尼。今当为汝随所乐说
佛告仙尼。色是常耶。为无常耶
答言。无常
世尊复问。仙尼。若无常者。是苦耶
答言。是苦
世尊复问仙尼。若无常.苦。是变易法。多闻圣弟子宁于中见我.异我.相在不
答言。不也。世尊
受.想.行.识亦复如是。复问。云何。仙尼。色是如来耶
答言。不也。世尊
受.想.行.识是如来耶
答言。不也。世尊
复问。仙尼。异色有如来耶。异受.想.行.识有如来耶
答言。不也。世尊
复问。仙尼。色中有如来耶。受.想.行.识中有如来耶
答言。不也。世尊
复问。仙尼。如来中有色耶。如来中有受.想.行.识耶
答言。不也。世尊
复问。仙尼。非色。非受.想.行.识有如来耶
答言。不也。世尊
佛告仙尼。我诸弟子闻我所说。不悉解义而起慢无间等。非无间等故。慢则不断。慢不断故。舍此阴已。与阴相续生。是故。仙尼。我则记说。是诸弟子身坏命终。生彼彼处。所以者何。以彼有余慢故
仙尼。我诸弟子于我所说。能解义者。彼于诸慢得无间等。得无间等故。诸慢则断。诸慢断故。身坏命终。更不相续。仙尼。如是弟子我不说彼舍此阴已。生彼彼处。所以者何。无因缘可记说故。欲令我记说者。当记说。彼断诸爱欲。永离有结。正意解脱。究竟苦边。我从昔来及今现在常说慢过.慢集.慢生.慢起。若于慢无间等观。众苦不生
佛说此法时。仙尼出家远尘离垢。得法眼净
尔时。仙尼出家见法.得法。断诸疑惑。不由他知。不由他度。于正法中。心得无畏。从座起。合掌白佛言。世尊。我得于正法中出家修梵行不
佛告仙尼。汝于正法得出家.受具足戒.得比丘分
尔时。仙尼得出家已。独一静处修不放逸。住如是思惟。所以族姓子。剃除须发。正信.非家.出家学道。修行梵行。见法自知得证。我生已尽。梵行已立。所作已作。自知不受后有。得阿罗汉
闻佛所说。欢喜奉行
————————
大家看看:
仙尼。其第一师见现在世真实是我。如所知说者。名曰断见。彼第二师见今世后世真实是我。如所知说者。则是常见。彼第三师不见现在世真实是我。命终之后。亦不见我。是则如来.应.等正觉说。现法爱断.离欲.灭尽.涅盘
所谓的断见,需要注意“时间上的变动”
大家可要小心,断见的人只是看见现在有个真实的我,未来没有。常见的人看见今世后世都有真实的我。 |
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楼主 |
发表于 20-8-2010 06:32 PM
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这是我以往的经历,
我曾经是“非我论者”,我认为不能说“无我”只可以对着“五蕴”说无我。
因为我被某些阿含经/相应部的文言文解释“无我”= 断见。
今天,我看了从巴利语翻译的英文版经典,我终于彻底破除了“非我论”,
我不再认为“不能说无我”,而是不能说“无”,但是可以说“无我”。
因为杂阿含和相应部的文言文,忽略了“将会”这个时间上的句子。
那就是把原本的“我将会不存在”写成“我不存在”是断见。
现在,我终于明白了断见。
所以,佛法 = 不见现在世真实是我。命终之后。亦不见我。是则如来.应.等正觉说。现法爱断.离欲.灭尽.涅盘 |
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