發表於 : 2012-12-22, 18:22
耐人尋味的是,漢譯【南傳長部】第16經 大般涅盤經是這樣的:
世尊入於涅盤時,尊者阿那律說此偈曰:
凈滅諸貪欲
心安救濟者
得證般涅盤
牟尼寂滅時
決定心不動
善忍諸痛苦
猶如燈火滅
心解脫亦然
世尊入於涅盤時,尊者阿那律說此偈曰:
凈滅諸貪欲
心安救濟者
得證般涅盤
牟尼寂滅時
決定心不動
善忍諸痛苦
猶如燈火滅
心解脫亦然
但佛陀解說四聖諦,是一個方程式freshman 寫:freshman 寫: 反過來說,如果一個佛教徒認為,熄滅了的火的形象是不知道其去處,那我們來學佛,來滅苦,又有何大的意思呢?
苦既然不會徹底的消亡,不知道去了哪裏,讓佛和阿羅漢們情何以堪?讓我等何以適?讓外道們何等歡欣鼓舞?
莊春江的翻譯是:freshman 寫:耐人尋味的是,漢譯【南傳長部】第16經 大般涅盤經是這樣的:
世尊入於涅盤時,尊者阿那律說此偈曰:
凈滅諸貪欲
心安救濟者
得證般涅盤
牟尼寂滅時
決定心不動
善忍諸痛苦
猶如燈火滅
心解脫亦然
末學沒讀過漢譯【南傳長部】。freshman 寫:莊春江的翻譯是:freshman 寫:耐人尋味的是,漢譯【南傳長部】第16經 大般涅盤經是這樣的:
世尊入於涅盤時,尊者阿那律說此偈曰:
凈滅諸貪欲
心安救濟者
得證般涅盤
牟尼寂滅時
決定心不動
善忍諸痛苦
猶如燈火滅
心解脫亦然
「沒有了入息出息,對像這樣心已住立者來說,
不擾動,只向於寂靜,牟尼死了。
以不動之心,忍受苦痛,
就如燈火的熄滅,那是心的解脫。」
很明顯,古老的經文當中,燈火的熄滅比喻的很可能是心的解脫。
而坦尼沙羅長老卻翻譯成了:燈火的熄滅比喻的是如來的謝世.
He had no in-&-out breathing,
the one who was Such, the firm-minded one,
imperturbable
& bent on peace:
the sage completing his span.
With heart unbowed
he endured the pain.
Like a flame's unbinding
was the liberation
of awareness.
而世尊的般涅槃Parinibbana(莊春江的翻譯),被坦尼沙羅長老翻譯成了total Unbinding.
這不得不引起註意.
關於 身念住的階段,是要觀 生滅,還是要觀 集滅?upasaka 寫:那段經文出自PTS第五冊180頁才對,也就是SN47.35。freshman 寫: 據《正知--時時徹知無常》說,相應部(Samyutta Nikaya) 3.5.201也有說到,我查不到,你可以找到嗎?方便的話,請貼上來。謝謝!
Kathanca bhikkhave, bhikkhu sampajāno hoti? idha bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho bhikkhave, bhikkhu sampajāno hoti.
Thanissaro Bhikkhu的英譯:
And how is a monk alert? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. This is how a monk is alert.