雜阿含經(262)--相應部SN22:90

本專區以《雜阿含經》與《相應部》經文內容的比較研究為主
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Dogbert
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註冊時間: 2004-09-19, 08:00

雜阿含經(262)--相應部SN22:90

文章 Dogbert » 2004-11-21, 10:03

雜阿含經 宋天竺三藏求那跋陀羅譯 (卷10)(262)


如是我聞。
一時,有眾多上座比丘住波羅奈國仙人住處鹿野苑中,佛般泥洹未久。


時,長老闡陀晨朝著衣持缽,入波羅奈城乞食。食已,還攝衣缽,洗足已,持戶鉤,從林至林,從房至房,從經行

處至經行處,處處請諸比丘言:「當教授我,為我說法,令我知法、見法,我當如法知、如法觀。」

時,諸比丘語闡陀言:「色無常,受、想、行、識無常。一切行無常,一切法無我,涅槃寂滅。」

闡陀語諸比丘言:「我已知色無常,受、想、行、識無常。一切行無常,一切法無我,涅槃寂滅。」
闡陀復言:「然我不喜聞,一切諸行空寂、不可得、愛盡、離欲、涅槃,此中云何有我?而言如是知、如是見是名見法,第二.第三亦如是說。」
闡陀復言:「是中誰復有力堪能為我說法?令我知法、見法?」
復作是念,尊者阿難今在拘睒彌國瞿師羅園,曾供養親覲世尊,佛所讚歎,諸梵行者皆悉識知,彼必堪能為我說法,令我知法、見法。


時,闡陀過此夜已,晨朝著衣持缽,入波羅奈城乞食。食已,還攝舉臥具,攝臥具已,持衣缽詣拘睒彌國,漸漸遊行到拘睒彌國。攝舉衣缽,洗足已,詣尊者阿難所,共相問訊已,卻坐一面。

時,闡陀語尊者阿難言:「一時,諸上座比丘住波羅奈國仙人住處鹿野苑中。時,我晨朝著衣持缽入波羅奈城乞食,食已,還攝衣缽,洗足已,持戶鉤,從林至林,從房至房,從經行處至經行處,處處見諸比丘。而請之言,當教授我,為我說法,令我知法、見法。

時,諸比丘為我說法言,色無常,受、想、行、識無常。一切行無常,一切法無我,涅槃寂滅。

我爾時語諸比丘言,我已知色無常,受、想、行、識無常。一切行無常,一切法無我,涅槃寂滅。然我不喜聞,一切諸行空寂、不可得、愛盡、離欲、涅槃,此中云何有我?而言如是知、如是見是名見法。

我爾時作是念,是中誰復有力堪能為我說法?令我知法、見法?我時復作是念,尊者阿難今在拘睒彌國瞿師羅園,曾供養親覲世尊,佛所讚歎,諸梵行者皆悉知識,彼必堪能為我說法,令我知法、見法。善哉!尊者阿難今當為我說法,令我知法、見法。」


時,尊者阿難語闡陀言:「善哉!闡陀!我意大喜。我慶仁者能於梵行人前,無所覆藏,破虛偽刺。闡陀,愚癡凡夫所不能解色無常,受、想、行、識無常。一切諸行無常,一切法無我,涅槃寂滅。汝今堪受勝妙法,汝今諦聽,當為汝說。」時,闡陀作是念。我今歡喜得勝妙心、得踊悅心,我今堪能受勝妙法。


爾時,阿難語闡陀言:「我親從佛聞,教摩訶迦旃延言。世人顛倒依於二邊,若有,若無。世人取諸境界,心便計著。迦旃延,若不受、不取、不住、不計於我,此苦生時生、滅時滅。迦旃延,於此不疑、不惑、不由於他而能自知,是名正見。

如來所說,所以者何。迦旃延,如實正觀世間集者,則不生世間無見;如實正觀世間滅,則不生世間有見。

迦旃延,如來離於二邊,說於中道。所謂此有故彼有,此生故彼生,謂緣無明有行,乃至生、老、病、死、憂、悲、惱苦集。所謂此無故彼無,此滅故彼滅,謂無明滅則行滅,乃至生、老、病、死、憂、悲、惱苦滅。」


尊者阿難說是法時,闡陀比丘遠塵離垢,得法眼淨。爾時,闡陀比丘見法、得法、知法、起法,超越狐疑,不由於他,於大師教法,得無所畏。恭敬合掌白尊者阿難言:「正應如是,如是智慧梵行,善知識教授教誡說法。我今從尊者阿難所,聞如是法,於一切行皆空、皆悉寂、不可得、愛盡、離欲、滅盡、涅槃,心樂正住解脫,不復轉還,不復見我,唯見正法。」


時,阿難語闡陀言:「汝今得大善利,於甚深佛法中,得聖慧眼。」
時,二正士展轉隨喜,從坐而起,各還本處。

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Dogbert
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註冊時間: 2004-09-19, 08:00

文章 Dogbert » 2004-11-21, 10:13

Samyutta Nikaya XXII.90
Channa Sutta
To Channa
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

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On one occasion many elder monks were staying near Varanasi in the Deer Park at Isipatana. Then in the late afternoon Ven. Channa left his seclusion and, taking his key, went from dwelling to dwelling, saying to the elder monks, "May the venerable elders exhort me, may the venerable elders teach me, may the venerable elders give me a Dhamma talk so that I might see the Dhamma."

When this was said, the elder monks said to Ven. Channa, "Form, friend Channa, is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self."

Then the thought occurred to Ven. Channa, "I, too, think that form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant; form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self; all fabrications are inconstant; all phenomena are not-self. But still my mind does not leap up, grow confident, steadfast, & released (alternate reading: firm) in the resolution of all fabrications, the relinquishing of all acquisitions, the ending of craving, dispassion, cessation, Unbinding. Instead, agitation & clinging arise, and my intellect pulls back, thinking, 'But who, then, is my self?' But this thought doesn't occur to one who sees the Dhamma. So who might teach me the Dhamma so that I might see the Dhamma?"

Then the thought occurred to Ven. Channa, "This Ven. Ananda is staying at Kosambi in Ghosita's Park. He has been praised by the Teacher and is esteemed by his knowledgeable fellows in the holy life. He is capable of teaching me the Dhamma so that I might see the Dhamma, and I have sudden trust in him. Why don't I go to Ven. Ananda?"

So, setting his lodgings in order and carrying his robes & bowl, Ven. Channa went to Kosambi to where Ven. Ananda was staying in Ghosita's Park. On arrival, he exchanged courteous greetings with them Ven. Ananda After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he [told Ven. Ananda what had happened and added], May Ven. Ananda exhort me, may Ven. Ananda teach me, may Ven. Ananda give me a Dhamma talk so that I might see the Dhamma."

"Even this much makes me feel gratified & satisfied with Ven. Channa, that he opens up & breaks down his stubbornness. So lend ear, friend Channa. You are capable of understanding the Dhamma."

Then a sudden great rapture & joy welled up in Ven. Channa at the thought, "So I am capable of understanding the Dhamma!" "Face-to-face with the Blessed One have I heard this, friend Channa. Face-to-face with him have I learned the exhortation he gave to the bhikkhu Kaccayanagotta [SN XII.15]: 'By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, "non-existence" with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, "existence" with reference to the world does not occur to one.

"'By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on "my self." He has no uncertainty or doubt that, when there is arising, only stress is arising; and that when there is passing away, stress is passing away. In this, one's knowledge is independent of others. It is to this extent, Kaccayana, that there is right view.

"'"Everything exists": That is one extreme. "Everything doesn't exist": That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

"'Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the
cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.'

"That's how it is, friend Ananda, for those who have friends in the holy life like Ven. Ananda -- sympathetic, helpful, exhorting, & teaching. Just now, for me, listening to Ven. Ananda's Dhamma-teaching, has the Dhamma been penetrated."

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Revised: Sun 5-Sep-2004

http://www.accesstoinsight.org/canon/su ... 2-090.html

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Dogbert
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註冊時間: 2004-09-19, 08:00

文章 Dogbert » 2004-11-21, 10:18

在這兩篇相應的經文中,其中有個不同之處,就是雜阿含經文是:

諸比丘語闡陀言:「色無常,受、想、行、識無常。一切行無常,一切法無我,涅槃寂滅。」

相應部經文是:

When this was said, the elder monks said to Ven. Channa,
諸長老比丘說:「

"Form, friend Channa, is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant.
朋友闡陀!色無常、受無常、想無常、行無常、識無常。

Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self.
色無我、受無我、想無我、行無我、識無我。

All fabrications are inconstant. All phenomena are not-self." 。」
一切行無常,一切法無我。」


雜阿含經比相應部多了「涅槃寂滅」,少了「色無我、受無我、想無我、行無我、識無我」,在閱讀經文時可以注意一下這些差異。

會寫這篇是因為看到leeyc2法友在原始佛法討論區的「三法印究竟是哪三個?」主題中提到,「涅槃寂滅」是否是多餘的句子,於是就查閱了一下相關經文,也請各位法友對經文有什麼發現或是懷疑,不妨直接把經文貼出來讓大家參考,讓大家可以馬上對照與主題相關的經文。

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shanguan
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文章 shanguan » 2005-02-04, 13:51

請問有何手段能查找中、英、巴的佛經對照?

比如我曾擧的《中阿含》中關於“香陰”的那一篇經文,英、巴中有麽?

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Dogbert
文章: 2779
註冊時間: 2004-09-19, 08:00

文章 Dogbert » 2005-02-05, 00:46

《雜阿含經》與《相應部》對照表:http://www.oba.org.tw/modules.php?name= ... topic&t=34

其餘三部阿含經與巴利五部尼科耶的對照表我沒有,只能從不同管道查詢而已。譬如漢譯南傳大藏經,都會把巴利經文與漢譯經典相應的經文列出來。關於香陰的資料,我在原主題回應。

巴利相應部、中部、長部、增支部經典原文,在法雨道場網站可以下載。
網址為:http://www.tt034.org.tw/newrain/

巴利經文部分英譯可以從Access to Insight網站查詢。
網址為:http://www.accesstoinsight.org/

或是VIPASSANA網站查詢。
網址為:http://www.vipassana.info/

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