本帖最后由 清池 于 5-9-2011 11:29 AM 编辑
回复 171# 三法印
sabbe sankhara anicca, sabbe sankhara dukkha, sabbe dhamma anatta.
诸行无常,诸行是苦,诸法无我
诸行无常,诸行是苦,
sabbe sankhara/诸行/因缘生灭/是无常anicca是苦dukkha的
哈哈哈 难怪你误解  是你断章取义，
1。 这句话不是佛陀在佛经上亲自讲的，也不是指诸法实相
2。 这句话是那先长老Nagasena说的，当时他用来开导 Milinda 彌兰国王，用车的部分来比喻俗法，
这些俗法（假谛法）都只是有暂时条件的缘起法，所以才是无常，无我，苦，等
3。但Nagasena长老也有说到真正的解脱就是涅磐（nibbāna）：
长老说这涅磐的境界就是无条件（unconditioned）的缘起法，不受外面环境所能影响的,
其德性就是佛陀说的[常,乐,我,净]
{ 在《南傳彌蘭王問經/The Debate of King Milinda》中，
那先长老（Nagasena）也说：
Thus it is that cessation is nibbāna.” “Does everyone attain nibbāna?” “Not all, O king; but whoever conducts himself rightly, understands what should be understood, perceives what should be perceived, abandons what should be abandoned, develops what should be developed and realises what should be realised; he attains nibbāna.” “Can one who has not attained nibbāna know that it is blissful?” “Yes indeed, O king. As those who have not had their hands and feet cut off can know how painful a condition it is by the cries of those who have; so can those who have not attained nibbāna know it is blissful by hearing the joyful words of those who have attained it.” ... “Is nibbāna entirely blissful or is it partly painful?” , Nagasena : “It is entirely blissful(乐).” ... “As the ocean is empty of corpses, nibbāna is empty of all defilements（净）; ... “Like space, it is not born, does not decay or perish, it does not pass away here and arise elsewhere(常) ... “Like a wishfulfilling gem, it fulfils all desires, causes delight and is lustrous. “Like red sandalwood, it is hard to get, its fragrance is incomparable and it is praised by good men. that nibbāna is neither past, nor present nor future, neither arisen, nor not arisen, nor producible ... so nibbāna has special attributes; .., nibbāna has the sweet fragrance of virtue; ..., nibbāna has the delicious taste of freedom.（我） “Like a mountain peak, it is very high, immovable, inaccessible to the defilements, it has no place where defilements can grow, and it is without favouritism or prejudice.”
4。 但Nagasena长老也说到只有虚空（space）和涅磐（nibbāna）是无条件的缘起法, 不受业力（kamma），外因（cause）和自然规律（season）所引起的俗法（假谛法） 这才是真法（空谛法） “Nagasena, there are things in the world that have come into existence through kamma, others are the result of a cause, and others are produced by season. Tell me, is there anything that does not fall into either of these three categories?” “There are two such things, O king; space and nibbāna.”
5。 诸法实相（true reality of all pheanomena ) 是包刮俗法（假谛法）和 真法（空谛法）的
6。 你说讲的不是诸法实相（true reality of all pheanomena )，而只是有条件的暂时缘起法-俗法（假谛法）
7。
The Buddha taught that all things conditioned by causes (saṅkhāra) are impermanent (anicca) and suffering (dukkhā) while he said not-self (anattā) characterises all dhammas meaning there is no "I" or "mine" in the conditioned ----- as well as the unconditioned (i.e. Nibbāna).
因为你不能了解涅磐的[我性/本性]-那是指佛性-是成佛得的潜力-是中谛体，这和外道的假谛我-不同
因为有这佛性的潜能的[我性/本性]，涅磐， 如来，法身，佛性 - 才会说是自由，乐境，不染，如意宝珠，所愿满足，不受时空所控，不生灭，不来去，不会动摇，不会有染的偏见主观，
如果涅磐是空无一物，没有性质，那就不会有这样多的特性了。懂吗？
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发表于 4-9-2011 10:43 PM
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