如是我聞:一時,佛住舍衛國祇樹給孤獨園。爾時、世尊告諸比丘:「有內六入處,云何為六?謂眼內入處,耳、鼻、舌、身、意內入處。
於此六法觀察忍,名為信行,超身離生,離凡夫地,未得須陀洹果,乃至未命終,要得須陀洹果。
若此諸法,增上觀察忍,名為法行,超昇離生,離凡夫地,未得須陀洹果,乃至未終,要得須陀洹果。
若此諸法,如實正智觀察,三結已盡、已知,謂身見、戒取、疑,是名須陀洹,決定不墮惡趣,定趣三菩提,七有天人往生,究竟苦邊。
此等諸法,正智觀察,不起諸漏,離欲解脫,名阿羅漢,諸漏已盡,所作已作,離諸重擔,逮得己利,盡諸有結,正智心善解脫」。佛說此經已,諸比丘聞佛所說,歡喜奉行。
雜阿含(892)經----SN25:1
Samyutta Nikaya XXV.1
Cakkhu Sutta
The Eye
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.
At Savatthi. "Monks, the eye is inconstant, changeable, alterable. The ear... The nose... The tongue... The body... The mind is inconstant, changeable, alterable.
"One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry. "One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry. "One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening."
See also: Other suttas from the Okkanta Samyutta; the Study Guides on stream-entry.
Revised: Saturday 2005.01.29
http://www.accesstoinsight.org/canon/su ... 5-001.html
Cakkhu Sutta
The Eye
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.
At Savatthi. "Monks, the eye is inconstant, changeable, alterable. The ear... The nose... The tongue... The body... The mind is inconstant, changeable, alterable.
"One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry. "One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry. "One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening."
See also: Other suttas from the Okkanta Samyutta; the Study Guides on stream-entry.
Revised: Saturday 2005.01.29
http://www.accesstoinsight.org/canon/su ... 5-001.html
經中特別提出「初向」的說法,應該有很明顯的意義,只是不知道為什麼到了現代,這意義變得很模糊而難以理解。Mahanama 寫:漢譯的『入正性者』與巴利英譯的『one who has entered the fixed course of rightness』都是指入於須陀洹向者,也就是『隨信行』與『隨法行』這兩種有學人,他們在命盡前就會證得須陀洹果。準此,謂『入正性』到『初果』中間不會遭受死亡的障礙,是正解;而將『隨信行』、『隨法行』此二者與『入正性』分割開來,則屬誤解。
「中間不死,必得初果」若照英譯的說法是:「尚未證得初果前不會死。」這裏的「連結性」意義是以「初果不墮三惡道」為基礎而說,假若「初向」在未證得初果前都有可能死亡,那麼,「初向」畢竟不是「初果」,若未證初果前死亡,未來必將面臨墮落三惡道的風險,此既是經說:「初向尚未證得初果前不會死亡」的主因。
這的確是一個值得玩味的問題。末學的理解和你們有蠻大的出入。peacecila 寫:「中間不死,必得初果」若照英譯的說法是:「尚未證得初果前不會死。」
對於佛經,我有一個總體的感覺,那就是:它應該是佛時老師和學生之間、學生和學生之間的日常生活的記載。他們之間的談話一定是活潑地、生動地、口語化的、通俗地。
巴利文《小品》中敘述了一個故事:
這時有兩個比丘,姓耶彌盧諦拘羅,是兄弟倆,原來生在婆羅門家中,聲音良好,善於談說。他們來到世尊那裏,向世尊致過敬,坐到一旁去;坐下以後,兩個比丘向世尊說:“大德!現在的比丘,不同姓,不同名,不同門閥,不同家室,都來出家。他們用自己的方言俗語毀壞了佛所說的話。請允許我們用梵文表達佛語。”佛世尊呵責他們說:“你們這些傻瓜,怎麽竟敢說:‘請允許我們用梵文表達佛語。’傻瓜呀!這樣既不能誘導不信佛的人信佛,也不能使信佛的人增強信仰,而只能助長不信佛的人,使已經信了的人改變信念。”呵責完了以後,又給他們說法,然後告訴比丘說:“比丘呀,不許用梵文表達佛語!違者得突吉羅。”巴利文《律藏》TheVinayaPitakam,ed.byHermannOldenberg,Vol.Ⅱ,TheCullavagga,London1880,p.139.
佛最後說:“比丘呀,用自己的語言學習佛所說的話。”
(參見季羨林佛教語言問題,同時,我本人是比較同意季先生的分析的)
如果從這個角度出發,再來讀經,可能會別有一番風味。
末學在讀不太懂佛經時,總是要試作從這個角度(口語化的角度)從新多讀幾遍。