【雜阿含經】第726經 ---SN 45.2

本專區以《雜阿含經》與《相應部》經文內容的比較研究為主
頭像
freshman
文章: 2206
註冊時間: 2006-01-08, 08:00

【雜阿含經】第726經 ---SN 45.2

文章 freshman » 2010-10-25, 22:40


SN 45.2
PTS: S v 2
CDB ii 1524
Upaddha Sutta: Half (of the Holy Life)
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2010

I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."[1]

"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.

"And how does a monk who has admirable people as friends, companions, & comrades, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve ... right speech ... right action ... right livelihood ... right effort ... right mindfulness ... right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.

"And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."

頭像
freshman
文章: 2206
註冊時間: 2006-01-08, 08:00

文章 freshman » 2010-10-25, 22:51

【雜阿含經】第726經 ---SN 45.2

如是我聞

一時。佛住王舍城夾谷精舍。爾時。尊者阿難亦在彼住

時。尊者阿難獨一靜處禪思思惟。作如是念。半梵行者。所謂善知識.善伴黨.善隨從。非惡知識.惡伴黨.惡隨從

時。尊者阿難從禪覺。往詣佛所。稽首禮足。退坐一面。白佛言。世尊。我獨一靜處禪思思惟。作是念。半梵行者。所謂善知識.善伴黨.善隨從。非惡知識.惡伴黨.惡隨從

佛告阿難。莫作是言。半梵行者。謂善知識.善伴黨.善隨從。非惡知識.惡伴黨.惡隨從。所以者何。純一滿靜。梵行清白。所謂善知識.善伴黨.善隨從。非惡知識.惡伴黨.惡隨從。我為善知識故。有眾生於我所取念覺分。依遠離.依無欲.依滅.向於舍。如是擇法覺分。精進.喜.猗.定.舍覺分。依遠離.依無欲.依滅.向於舍。以是故當知。阿難。純一滿靜。梵行清白。謂善知識.善伴黨.善隨從。非惡知識.非惡伴黨.非惡隨從

佛說此經已。諸比丘聞佛所說。歡喜奉行

頭像
Dogbert
文章: 2680
註冊時間: 2004-09-19, 08:00

文章 Dogbert » 2010-10-26, 19:12

這個善知識是真沒這麼好當的,《阿毘達磨法蘊足論》的預流支品有說到。

「...何故名善士?以所說善士,離非善法,成就善法。具足成就四念住、四正勝、四神足、五根、五力、七等覺支、八聖道支。...」

另外,我也認為隨信行之人絕對不是鈍根或是比較笨,只是對老師的信心比較強而已。而且這可是會證果的人,說他鈍根實在是太低估隨信行了。

隨信行、隨法行之人,都是人中極品,只因為兩者特質不同就說一個聰明一個笨,那是沒弄清楚這兩種人的意義。

頭像
freshman
文章: 2206
註冊時間: 2006-01-08, 08:00

文章 freshman » 2010-10-26, 20:26

對,隨信行之人對老師的信心比較強。

還有,值得一提的是:隨信行之人並不是只有信心,隨法行之人並不是沒有信心;我理解,他們在五根方面都是很好的,只是某一個方面比較突出。其實,五根方面一個都不能缺。

我最近比較喜歡這類的論題,是發現目前的網絡佛學運動在這方面有偏失的傾向。

佛法不只是象物理學似的技術學,它還具有宗教學方面的一些特質----信仰的特質。

頭像
freshman
文章: 2206
註冊時間: 2006-01-08, 08:00

文章 freshman » 2010-10-26, 21:09

信心是有力量的,這種力量如果用對了方向,其作用是不可忽視的。如果用錯了方向,作用也是非常大的。 :cry:

【雜阿含經】第47經

如是我聞

一時。佛住舍衛國只樹給孤獨園

爾時。世尊告諸比丘。信心善男子應作是念。我應隨順法。我當於色多修厭離住。於受.想.行.識多修厭離住。信心善男子即於色多修厭離住。於受.想.行.識多修厭離住。故於色得厭。於受.想.行.識得厭。厭已。離欲解脫。解脫知見。我生已盡。梵行已立。所作已作。自知不受後有

佛說此經已。諸比丘聞佛所說。歡喜奉行

頭像
freshman
文章: 2206
註冊時間: 2006-01-08, 08:00

文章 freshman » 2010-10-26, 23:47

【雜阿含經】第726經 ---SN 45.2說的是一個滿重要的問題,對於他們的分析也能得出滿有意思的結論。

從中文來看,726經不太好懂,而SN 45.2看起來就比較清楚了:

Instead of "This is half of the holy life........", Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life.

and,

It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth,.......


對照一下基督教所說的:我(基督)就是道路、我(基督)就是生命。。。沒有人可以不經由我而到上帝那裏。。。。

這是不是有點意思啊?

頭像
freshman
文章: 2206
註冊時間: 2006-01-08, 08:00

文章 freshman » 2010-10-27, 15:55

freshman 寫:信心是有力量的,這種力量如果用對了方向,其作用是不可忽視的。如果用錯了方向,作用也是非常大的。 :cry:
信心是如此的有作用,就值得我們認真檢查到底應該信什莫?如何信?

有人說,自己是隨法行者,不需要信.仔細想想,他這裏的意思應該是信自己......信根還是在起作用,只是對象變成了自己.

不過需要說明的是,真正地隨法行者並非是信自己而是信他所親近的善知識.只有初果才是信自己.

頭像
freshman
文章: 2206
註冊時間: 2006-01-08, 08:00

文章 freshman » 2010-10-27, 20:27

還有一點值得提及的是:現在的很多人,誤解了經典當中的“自依,法依,不異依”,無形中也忽視了親近善知識的重要性。

其實,按照我的理解,這裏的“自依,法依,不異依”指得應該是見法後的初果而言:

自己就可以算是善知識了,當然可以自依;
已經見法了,當然可以法依;
可以自依,法依了,自然不異依了。

在這之前,恐怕還是要依靠別人(善知識)才行啊。 :D

頭像
freshman
文章: 2206
註冊時間: 2006-01-08, 08:00

文章 freshman » 2010-10-27, 20:48

freshman 寫:【雜阿含經】第726經 ---SN 45.2說的是一個滿重要的問題,對於他們的分析也能得出滿有意思的結論。

從中文來看,726經不太好懂,而SN 45.2看起來就比較清楚了:

Instead of "This is half of the holy life........", Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life.

and,

It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth,.......
A prerequisite for Awakening

"If wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' you should answer, 'There is the case where a monk has admirable people as friends, companions, & colleagues. This is the first prerequisite for the development of the wings to self-awakening.'"

— AN 9.1

http://www.accesstoinsight.org/ptf/dham ... ttata.html

頭像
Dogbert
文章: 2680
註冊時間: 2004-09-19, 08:00

文章 Dogbert » 2010-10-28, 10:09

有些人看到隨信行、隨法行,就會自動望文生義,以為隨信行就是不會動腦筋只對老師、對法有信心而已。其實隨信行也是要「於此法以智慧思惟、觀察、分別、忍」,一般人是很難確實做到的。

另外,經典說到自依、法依、不異依,最後的結論都是指修四念處,應該跟是否證初果無關,當然,沒有善知識教導怎麼修也是不行。

回覆文章