【雜阿含經】第28經----相應部22.115-116 & 35.154

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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【雜阿含經】第28經----相應部22.115-116 & 35.154

文章 freshman » 2011-09-19, 15:36

【雜阿含經】第28經----相應部22.115-116 & 35.154

如是我聞

一時。佛住舍衛國只樹給孤獨園

爾時。有異比丘來詣佛所。頭面禮足。卻住一面。白佛言。世尊。如世尊所說。得見法涅盤。雲何比丘得見法涅盤

佛告比丘。善哉。善哉。汝今欲知見法涅盤耶

比丘白佛。唯然。世尊

佛告比丘。諦聽。善思。當為汝說

佛告比丘。於色生厭.離欲.滅盡。不起諸漏。心正解脫。是名比丘見法涅盤。如是受.想.行.識。於識生厭.離欲.滅盡。不起諸漏。心正解脫。是名比丘見法涅盤

時。彼比丘聞佛所說。踴躍歡喜。作禮而去。

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文章 freshman » 2011-09-19, 19:25

[一一五] 第三 說法者(一)
一~二 [爾時,世尊]在舍衛城……乃至……
三 坐於一面之彼比丘,白世尊言:
‘大德!說法者,名說法者。大德!如何為說法者耶?’
四 ‘若比丘為色之厭患、離欲、滅盡而說法者,應名為說法比丘。若對向於色之厭
患、離欲、滅盡者,應名為對向於法隨法之比丘。若比丘以厭患於色、離欲、滅盡,
不取執而解脫者,應名為得達現法涅盤之比丘。
五~七 若比丘、於受……想……行……
八 若比丘!為識之厭患、離欲、滅盡而說法者,應名為說法比丘。若比丘,對向
識之厭患、離欲、滅盡者,應名為對向法隨法之比丘。若比丘,以厭患於識、離欲、
滅盡、不取執而解脫者,應名為得達現法涅盤之比丘。’

[一一六] 第四 說法者(二)
一 [爾時,世尊]在舍衛城……乃至……
二 坐於一面之彼比丘白世尊言:
‘大德!說法者,名為說法者,大德!如何為說法者耶?如何為對向於法隨法者
耶?如何為達得現法涅盤耶?’
三 ‘若比丘!為色之厭患、離欲、滅盡而說法者,應名為說法比丘。若比丘對向色
之厭患、離欲、滅盡者,應名為對向法隨法之比丘。若比丘,以厭患於色、離欲、
滅盡,不執取而解脫者,應名為得達現法涅盤之比丘。
四~六 若比丘,於受……想……行……
七 若比丘,為識之厭患、離欲、滅盡而說法者,名為說法比丘。若比丘對向識之
厭患、離欲、滅盡者,應名為對向法隨法之比丘。若比丘以厭患於識、離欲、滅盡,
不執取而解脫者,應名為得達現法涅盤之比丘。’

[一五四] 第十 說法者
※二 爾時,有一比丘來詣世尊住處……
三 坐於一面之彼比丘,白世尊曰:‘大德!所稱:‘說法者,說法者。’大德!如
何為說法者耶?’
四 ‘比丘若為眼之厭嫌、為離欲、為滅盡而說法者,此足以稱為說法比丘。比丘若
為眼之厭嫌、為離欲、為滅盡而履行者,此足以稱為法隨法行之比丘。比丘若依眼
之厭嫌、依離欲、依滅盡,無取著得解脫者,此足以稱達現法涅盤之比丘。
五~九 比丘若為耳之厭嫌……鼻之……舌之……身之……意之離欲、為滅盡而說
法者,此足以稱為說法比丘。比丘若為意之厭嫌、為離欲、為滅盡而行者,此足以
稱為法隨法行之比丘。比丘若依意之厭嫌、依離欲、依滅盡,無取著而得解脫者,
此足以稱為達現法涅盤之比丘。’

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文章 freshman » 2011-09-19, 19:46

tranlated by Sister Upalavanna

(115) Dhammakathika I Ý An Expounder of the Teaching I

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. Then a certain monk approached the Blessed One, worshipped and sat on a side.

3. Sitting, said to the Blessed One: ßVenerable sir, it is said, `An expounder of the Teaching.' How does someone become an expounder of the Teaching?û

4. ßThe monk teaches for turning, loosing interest, and ceasing from matter. True to the words he is an expounder of the Teaching. The monk has fallen to the method of turning, loosing interest, and ceasing matter. True to the words he has fallen to the method of following the Teaching. The monk has turned, lost interest, ceased, and is released without holding to matter. True to those words the monk experiences extinction in this life.

5-7. The monk teaches for turning, loosing interest, and ceasing feelings, perceptions, and intentions. True to the words he is an expounder of the Teaching. The monk has fallen to the method of turning, loosing interest, and ceasing feelings, perceptions, and intentions. True to the words he has fallen to the method of following the Teaching. The monk has turned, lost interest, ceased, and is released without holding to feelings, perceptions, and intentions. True to those words the monk experiences extinction in this life.

8. ßThe monk teaches for turning, loosing interest, and ceasing consciousness. True to the words he is an expounder of the Teaching. The monk has fallen to the method of turning, loosing interest, and ceasing consciousness. True to the words he has fallen to the method of following the Teaching. The monk has turned, lost interest and ceased without holding to consciousness. True to those words the monk experiences extinction in this life.

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文章 freshman » 2011-09-19, 21:02

SN 12.16
PTS: S ii 18
CDB i 545
Dhammakathiko Sutta: The Teacher of the Dhamma
translated from the Pali by
Maurice O'Connell Walshe

[A monk said:] "'Dhamma-teacher, Dhamma-teacher' they say, Lord."

"If, monk, anyone teaches a doctrine of disenchantment[1] with decay-and-death, of dispassion[2] [leading to] its cessation, that suffices for him to be called a monk who teaches Dhamma.[3]

"If anyone has trained himself in this disenchantment with decay-and-death, in dispassion[4] [leading to] its cessation, that suffices for him to be called a monk who is trained in what is in conformity with Dhamma.[5]

"If anyone, through disenchantment with decay-and-death, through dispassion [leading to] its cessation, is liberated from grasping, that suffices for him to be called one who has attained Nibbaana in this life."[6]

Notes

1.Nibbidaa: sometimes rendered "revulsion," but this suffers from the defect of suggesting too strong an emotional reaction. "Disenchantment" covers it better.
2.Viraaga is quite literally "dis-passion." The syntax of this sentence is rather curious, but the meaning is clear enough.
3.This gives a clear indication of the minimum standard required for anyone (today, in the West, often a lay person) setting up as a teacher of Buddhism. It denotes a "worldling" (puthujjana, i.e., one who has not "entered the stream") who has the basic intellectual knowledge mentioned here.
4.This one is a sekha "trainee," i.e., one who has at least "entered the stream" (and thus knows in part from experience), but is not an Arahant.
5.His training is proceeding along the right path.
6.He is an asekha ("non-trainee," i.e., one who has finished his training), an Arahant.

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文章 freshman » 2011-09-19, 21:05

和SN 12.16對應的【雜阿含經】第365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。謂見法般涅盤。雲何如來說見法般涅盤

諸比丘白佛。世尊是法根.法眼.法依。善哉。世尊。唯願為說見法般涅盤。諸比丘聞已。當受奉行。雲何比丘得見法般涅盤

佛告比丘。諦聽。善思。當為汝說。若有比丘於老.病.死。厭.離欲.滅盡。不起諸漏。心善解脫。是名比丘得見法般涅盤

佛說此經已。諸比丘聞佛所說。歡喜奉行

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