雜阿含經(46)--相應部SN22:79

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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wen-lung
文章: 83
註冊時間: 2004-09-19, 08:00

雜阿含經(46)--相應部SN22:79

文章 wen-lung » 2004-11-14, 20:22

雜阿含四六經

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。有五受陰。云何為五。色受.想.行.識受陰。若沙門.婆羅門以宿命智自識種種宿命。已識.當識.今識。皆於此五受陰。已識.當識.今識。我過去所經。如是色.如是受.如是想.如是行.如是識。若可閡可分。是名色受陰。指所閡。若手.若石.若杖.若刀.若冷.若暖.若渴.若飢.若蚊.虻.諸毒虫.風.雨觸。是名觸閡。是故閡是色受陰。復以此色受陰無常.苦.變易。諸覺相是受受陰。何所覺。覺苦.覺樂.覺不苦不樂。是故名覺相是受受陰。復以此受受陰是無常.苦.變易。諸想是想受陰。何所想。少想.多想.無量想。都無所有。作無所有想。是故名想受陰。復以此想受陰是無常.苦.變易法。為作相是行受陰。何所為作。於色為作。於受.想.行.識為作。是故為作相是行受陰。復以此行受陰是無常.苦.變易法。別知相是識受陰。何所識。識色。識聲.香.味.觸.法。是故名識受陰。復以此識受陰是無常.苦.變易法
諸比丘。彼多聞聖弟子於此色受陰作如是學。我今為現在色所食。過去世已曾為彼色所食。如今現在。復作是念。我今為現在色所食。我若復樂著未來色者。當復為彼色所食。如今現在。作如是知已。不顧過去色。不樂著未來色。於現在色生厭.離欲.滅患.向滅。多聞聖弟子於此受.想.行.識受陰學。我今現在為現在識所食。於過去世已曾為識所食。如今現在。我今已為現在識所食。若復樂著未來識者。亦當復為彼識所食。如今現在。如是知已。不顧過去識。不樂未來識。於現在識生厭.離欲.滅患.向滅。滅而不增。退而不進。滅而不起。捨而不取

於何滅而不增。色滅而不增。受.想.行.識滅而不增。於何退而不進。色退而不進。受.想.行.識退而不進。於何滅而不起。色滅而不起。受.想.行.識滅而不起。於何捨而不取。色捨而不取。受.想.行.識捨而不取。滅而不增。寂滅而住。退而不進。寂退而住。滅而不起。寂滅而住。捨而不取。不生繫著。不繫著已。自覺涅槃。我生已盡。梵行已立。所作已作。自知不受後有

佛說此經時。眾多比丘不起諸漏。心得解脫

佛說此經已。諸比丘聞佛所說。歡喜奉行

  我卑下.種子   封滯.五轉.七
  二繫著及覺   三世陰世食




============================================================
Samyutta Nikaya XXII.79
Khajjaniya Sutta
Chewed Up
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

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At Savatthi. "Monks, any priests or contemplatives who recollect their manifold past lives all recollect the five clinging-aggregates, or one among them. Which five? When recollecting, 'I was one with such a form in the past,' one is recollecting just form. Or when recollecting, 'I was one with such a feeling in the past,' one is recollecting just feeling. Or when recollecting, 'I was one with such a perception in the past,' one is recollecting just perception. Or when recollecting, 'I was one with such mental fabrications in the past,' one is recollecting just mental fabrications. Or when recollecting, 'I was one with such a consciousness in the past,' one is recollecting just consciousness.
"And why do you call it 'form' (rupa)? Because it is afflicted (ruppati), thus it is called 'form.' Afflicted with what? With cold & heat & hunger & thirst, with the touch of flies, mosquitoes, wind, sun, & reptiles. Because it is afflicted, it is called form.

"And why do you call it 'feeling'? Because it feels, thus it is called 'feeling.' What does it feel? It feels pleasure, it feels pain, it feels neither-pleasure-nor-pain. Because it feels, it is called feeling.

"And why do you call it 'perception'? Because it perceives, thus it is called 'perception.' What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, it is called perception.

"And why do you call them 'fabrications'? Because they fabricate fabricated things, thus they are called 'fabrications.' What do they fabricate as a fabricated thing? From form-ness, they fabricate form as a fabricated thing. From feeling-ness, they fabricate feeling as a fabricated thing. From perception-hood...From fabrication-hood...From consciousness-hood, they fabricate consciousness as a fabricated thing. Because they fabricate fabricated things, they are called fabrications. [1]

"And why do you call it 'consciousness'? Because it cognizes, thus it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty. Because it cognizes, it is called consciousness.

"Thus an instructed disciple of the noble ones reflects in this way: 'I am now being chewed up by form. But in the past I was also chewed up by form in the same way I am now being chewed up by present form. And if I delight in future form, then in the future I will be chewed up by form in the same way I am now being chewed up by present form.' Having reflected in this way, he becomes indifferent to past form, does not delight in future form, and is practicing for the sake of disenchantment, dispassion, and cessation with regard to present form.

"[He reflects:] ''I am now being chewed up by feeling... perception... fabrications... consciousness. But in the past I was also chewed up by consciousness in the same way I am now being chewed up by present consciousness. And if I delight in future consciousness, then in the future I will be chewed up by consciousness in the same way I am now being chewed up by present consciousness.' Having reflected in this way, he becomes indifferent to past consciousness, does not delight in future consciousness, and is practicing for the sake of disenchantment, dispassion, and cessation with regard to present consciousness.

"What do you think, monks -- Is form constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"... Is feeling constant or inconstant?" "Inconstant, lord."...

"... Is perception constant or inconstant?" "Inconstant, lord."...

"... Are fabrications constant or inconstant?" "Inconstant, lord."...

"What do you think, monks -- Is consciousness constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

"No, lord."

"Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

"Any feeling whatsoever...

"Any perception whatsoever...

"Any fabrications whatsoever...

"Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

"This, monks, is called a disciple of the noble ones who tears down and does not build up; who abandons and does not cling; who discards and does not pull in; who scatters and does not pile up.

"And what does he tear down and not build up? He tears down form and does not build it up. He tears down feeling... perception... fabrications... consciousness and does not build it up.

"And what does he abandon and not cling to? He abandons form and does not cling to it. He abandons feeling... perception... fabrications... consciousness and does not cling to it.

"And what does he discard and not pull in? He discards form and does not pull it in. He discards feeling... perception... fabrications... consciousness and does not pull it in.

"And what does he scatter and not pile up? He scatters form and does not pile it up. He scatters feeling... perception... fabrications... consciousness and does not pile it up.

"Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

"This, monks, is called a disciple of the noble ones who neither builds up nor tears down, but who stands having torn down; who neither clings nor abandons, but who stands having abandoned; who neither pulls in nor discards, but who stands having discarded; who neither piles up nor scatters, but who stands having scattered.

"And what is it that he neither builds up nor tears down, but stands having torn it down? He neither builds up nor tears down form, but stands having torn it down. He neither builds up nor tears down feeling... perception... fabrications... consciousness, but stands having torn it down.

"And what is it that he neither clings to nor abandons, but stands having abandoned it? He neither clings to nor abandons form, but stands having abandoned it. He neither clings to nor abandons feeling... perception... fabrications... consciousness, but stands having abandoned it.

"And what is it that he neither pulls in nor discards, but stands having discarded it? He neither pulls in nor discards form, but stands having discarded it. He neither pulls in nor discards feeling... perception... fabrications... consciousness, but stands having discarded it.

"And what is it that he neither piles up nor scatters, but stands having scattered it? He neither piles up nor scatters form, but stands having scattered it. He neither piles up nor scatters feeling... perception... fabrications... consciousness, but stands having scattered it.

"And to the monk whose mind is thus released, the devas, together with Indra, the Brahmas, & Pajapati, pay homage even from afar:

'Homage to you, O thoroughbred man.
Homage to you, O superlative man --
you of whom we don't know even what
dependent on which
you're absorbed.'"

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Revised: Mon 20-Sep-2004

http://www.accesstoinsight.org/canon/su ... 2-079.html

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建山明
文章: 1082
註冊時間: 2005-04-15, 08:00

文章 建山明 » 2010-06-03, 23:07

《雜阿含》46:“諸覺相是受受陰,何所覺?覺苦、覺樂、覺不苦不樂,是故名覺相是受受陰。複以此受受陰是無常、苦、變易[法]。”

Samyutta Nikaya 22.79:“And why do you call it‘feeling’?Because it feels,thus it is called‘feeling’. What does it feel?It feels pleasure,it feels pain,it feels neither-pleasure-nor-pain. Because it feels,it is called‘feeling’.”


“諸覺相”“覺苦、覺樂、覺不苦不樂”,此“覺”,即今謂“感受”(feeling)。

Samyutta Nikaya 22.79:“What do you think,monks -- Is form constant or inconstant?”“Inconstant,lord.”“And is that which is inconstant easeful or stressful?”“Stressful,lord.”“And is it fitting to regard what is inconstant,stressful,subject to change as:‘This is mine. This is my self. This is what I am’?”

“苦”,Thanissaro Bhikkhu 譯作 stressful(有壓力的),即逼迫的。“變易法”,Thanissaro Bhikkhu 譯作 subject to change(必然地變易)。“無常、苦、變易[法]”,必然地變易,是對“無常”的再次強調,也等于對“逼迫”的再次強調。

無常的、逼迫的、無我的。無常的,所以是逼迫的、不能自主的。逼迫的、不能自主的,所以是無我的、沒有主體的。 :roll:

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