十六種我的疑問與產生六種我的邪見
發表於 : 2004-10-13, 18:18
GETTING RID OF ALL GARES AND TROUBLES
( Sabbasava-sutta )
中部，漏盡經摘選：
"如果考慮了不應該考慮的事情、卻沒有考慮應該考慮的事情，那麼未生之污染會產生、而已生之污染會更厲害。都是因為他們愚昧地考慮了以下的問題：
1. 在以前，我曾經存在嗎？
2. 在以前，我從沒存在嗎？
3. 在以前，我是什麼？
4. 在以前，我是怎樣的？
5. 在以前，是否因為我曾經是什麼，所以我變成什麼？
6. 在未來，我會存在嗎？
7. 在未來，我不會存在嗎？
8. 在未來，我會是什麼？
9. 在未來，我會怎樣？
10. 在未來，是否因為我曾經是什麼，所以我變成什麼？
“或者現在他們對自己有所疑惑：
11. 是否自己？
12. 不是自己？
13. 自己是什麼？
14. 自己是怎樣的？
15. 自己從何而來？
16. 自己將會到什麼地方？
“如果他們愚昧地考慮了這些問題，以下六種邪見其中一種會產生：
1. 我有自我，生這邪見以為真實正確。
2. 我沒有自我，生這邪見以為真實正確。
3. 從自我那裡我認識自我，生這邪見以為真實正確。
4. 從自我那裡我認識沒有自我，生這邪見以為真實正確。
5. 從沒有自我，我因而認識自我，生這邪見以為真實正確。
6. 或者另外一種邪見會這樣產生：這個我能說話能感覺，又能體驗一時在這、一時在那的、好的或壞的行為所帶來的結果：這個我是永恆的、穩定的、不變的、永遠仍是那麼樣。
“比丘，那就叫做陷入邪見的藩網中：主見好像森林、荒野一樣，各種邪見纏結在一起、互相激鬥、互相束縳。比丘，那些沒受過教導的普通人，讓這些互相束縳的邪見困擾著，使他們不能從生、老、死解脫出來；也不能從悲傷、痛楚、憂鬱、失望解脫出來。我可以說：他們不能從苦解脫出來。
“比丘，那些受過教導的普通人，既見過聖者們、熟悉聖者的教誨、精通聖者的教誨；又見過善人們、熟悉善人的教誨。精通善人的教誨，當然能夠分辨什麼事情應該考慮、什麼事情不應該考慮。既然能夠分辨什麼事情應該考慮、什麼事情不應該考慮，他們就考慮應該考慮的事情、沒有考慮不應該考慮的事情了。
“比丘，什麼事情不應該考慮而他們也沒有考慮呢？這些事情，如果考慮了，會帶來沾汙心中未生之感官享受的污染、而沾汙在已生之感官享受中的污染會更厲害、而沾汙在求生和求變的污染……會帶來沾汙心中未生之無知的污染、而沾汙在已生之無知會更厲害；這就是那些事情不應該考慮而他們也沒有考慮了。
“比丘，什麼事情應該考慮而他們也考慮了呢？這些事情，如果考慮了，會使那些沾汙心中未生之感官享受的污染不能產生、而沾汙在已生之感官享受中的污染會消散、而沾汙在求生和求變的污染……會使那些沾汙心中未生之無知的污染不能產生、而沾汙在已生之無知會消散；這就是那些事情應該考慮而他們也考慮了。
“如果沒有考慮不應該考慮的事情、又考慮了應該考慮的事情，這樣會使那些沾汙心中未生之感官享受的污染不能產生、而沾汙在已生之感官享受中的污染會消散。這就是因為他們能夠明智地考慮問題：這就是苦；他們能明智地考慮問題：這就是苦集；他們能夠明智地考慮問題：這就苦滅；他們能明智考慮問題：這就是帶領到苦滅之道路。如果他們能夠像這樣明智地考慮問題，我見、疑見、戒禁取見這三種邪見都會消逝。比丘，這些就是可以用洞察力來解脫的煩憂。
英譯原文：
‘By reflecting on things that should not be reflected on, and by not reflecting on things that should be reflected on, defilements that have not yet arisen arise, and defilements that have already arisen in him increase. Then he reflects unwisely (unnecessarily) in this way:
1. Did I exist in the past ?
2. Did I not exist in the past ?
3. What was I in the past ?
4. How was I in the past ?
5. Having been what, did I become what in the past ?
6. Shall I exist in future ?
7. Shall I not exist in future ?
8. What shall I be in future ?
9. How shall I be in future ?
10. Having been what, shall I become what in future ?
Or, now at the present time he is doubtful about himself:
11. Am I ?
12. Am I not ?
13. What am I ?
14. How am I ?
15. Whence came this person ?
16. Whither will he go ?
When he reflects unwisely in this way, one of the six false views arises in him :
1. I have a Self : this view arises in him as true and real .
2. I have no Self : this view arises in him as true and real .
3. By Self I perceive Self : this view arises in him as true and real .
4. By Self I perceive non-self : this view arises in him as true and real .
5. By non-self I perceive Self : this view arises in him as true and real.
6. Or a wrong view arises in him as follows: This my self, which speaks and feels, which experiences the fruits of good and bad actions now here and now there, this Self is permanent, stable, everlasting, unchanging, remaining the same for ever and ever.
‘This, Bhikkhus, is what is called becoming enmeshed in views; a jungle of views, a wilderness of views; scuffling in views, the agitation (struggle) of views, the fetter of views. Bhikkhus, the uninstructed ordinary man fettered by the fetters of views, does not liberate himself from birth, aging and death, from sorrows, lamentations, pains, griefs, despairs; I say that he does not liberate himself from suffering (dukkba).
‘And, Bhikkhus, the instructed noble disciple, who sees the Noble Ones, who is versed in the Teachings of the Noble Ones, who is well trained in the Teachings of the Noble Ones, who sees good men, who is versed in the Teachings of the good men, who is well trained in the teachings of the good men, knows what things should be reflected on and what should not be reflected on. Knows what things should be reflected on and what should not be reflected on, he does not reflect on things that should not be reflected on and he reflects on things that should be reflected on.
Now, Bhikkhus, what are the things that should not be reflected on which he does not reflect ? If, in a person. reflecting on certain things, there arises the defilement of sense-
pleasure which has not yet arisen, and (in addition), the defilement of sense-pleasure which has already arisen in him increases, the defilement of (the desire for) existence and for becoming…the defilement of ignorance which has not yet arisen arises, and the defilement of ignorance which has already arisen in him increases, these are the things that should not be reflected on, and on which he does not reflect.
‘Bhikkhus what are the things that should be reflected on, and on which he reflects ? If, in a person, reflecting on certain things, the defilement of sense-pleasure which has not yet arisen does not arise, and (in addition), the defilement of sense-pleasure which has already arisen in him disappears, the defilement of (the desire for) existence and for becoming… the defilement of ignorance which has not yet arisen does not arise, and (in addition), the defilement of ignorance which has already arisen in him disappears, these are the things that should be reflected on, and on which he reflects.
By not reflecting on things that should not be reflected on, and by reflecting on things that should be reflected on, the defilements that have not yet arisen do not arise, and (in addition), the defilements that have already arisen in him disappear. Then he reflects wisely: This is Dakkba (suffering). He reflects wisely: This is arising (cause) of Dukkba. He reflects wisely: This is the Cessation of Dukkba. He reflects wisely: This is the Path leading to the Cessation of Dukkba. When he reflects wisely in this manner, the three Fetters—the false idea of self, sceptical doubt, attachment to observances and rites—fall away from him. Bhikkhus, these are called the troubles (defilements, fetters) that should be got rid of by insight.
( Sabbasava-sutta )
中部，漏盡經摘選：
"如果考慮了不應該考慮的事情、卻沒有考慮應該考慮的事情，那麼未生之污染會產生、而已生之污染會更厲害。都是因為他們愚昧地考慮了以下的問題：
1. 在以前，我曾經存在嗎？
2. 在以前，我從沒存在嗎？
3. 在以前，我是什麼？
4. 在以前，我是怎樣的？
5. 在以前，是否因為我曾經是什麼，所以我變成什麼？
6. 在未來，我會存在嗎？
7. 在未來，我不會存在嗎？
8. 在未來，我會是什麼？
9. 在未來，我會怎樣？
10. 在未來，是否因為我曾經是什麼，所以我變成什麼？
“或者現在他們對自己有所疑惑：
11. 是否自己？
12. 不是自己？
13. 自己是什麼？
14. 自己是怎樣的？
15. 自己從何而來？
16. 自己將會到什麼地方？
“如果他們愚昧地考慮了這些問題，以下六種邪見其中一種會產生：
1. 我有自我，生這邪見以為真實正確。
2. 我沒有自我，生這邪見以為真實正確。
3. 從自我那裡我認識自我，生這邪見以為真實正確。
4. 從自我那裡我認識沒有自我，生這邪見以為真實正確。
5. 從沒有自我，我因而認識自我，生這邪見以為真實正確。
6. 或者另外一種邪見會這樣產生：這個我能說話能感覺，又能體驗一時在這、一時在那的、好的或壞的行為所帶來的結果：這個我是永恆的、穩定的、不變的、永遠仍是那麼樣。
“比丘，那就叫做陷入邪見的藩網中：主見好像森林、荒野一樣，各種邪見纏結在一起、互相激鬥、互相束縳。比丘，那些沒受過教導的普通人，讓這些互相束縳的邪見困擾著，使他們不能從生、老、死解脫出來；也不能從悲傷、痛楚、憂鬱、失望解脫出來。我可以說：他們不能從苦解脫出來。
“比丘，那些受過教導的普通人，既見過聖者們、熟悉聖者的教誨、精通聖者的教誨；又見過善人們、熟悉善人的教誨。精通善人的教誨，當然能夠分辨什麼事情應該考慮、什麼事情不應該考慮。既然能夠分辨什麼事情應該考慮、什麼事情不應該考慮，他們就考慮應該考慮的事情、沒有考慮不應該考慮的事情了。
“比丘，什麼事情不應該考慮而他們也沒有考慮呢？這些事情，如果考慮了，會帶來沾汙心中未生之感官享受的污染、而沾汙在已生之感官享受中的污染會更厲害、而沾汙在求生和求變的污染……會帶來沾汙心中未生之無知的污染、而沾汙在已生之無知會更厲害；這就是那些事情不應該考慮而他們也沒有考慮了。
“比丘，什麼事情應該考慮而他們也考慮了呢？這些事情，如果考慮了，會使那些沾汙心中未生之感官享受的污染不能產生、而沾汙在已生之感官享受中的污染會消散、而沾汙在求生和求變的污染……會使那些沾汙心中未生之無知的污染不能產生、而沾汙在已生之無知會消散；這就是那些事情應該考慮而他們也考慮了。
“如果沒有考慮不應該考慮的事情、又考慮了應該考慮的事情，這樣會使那些沾汙心中未生之感官享受的污染不能產生、而沾汙在已生之感官享受中的污染會消散。這就是因為他們能夠明智地考慮問題：這就是苦；他們能明智地考慮問題：這就是苦集；他們能夠明智地考慮問題：這就苦滅；他們能明智考慮問題：這就是帶領到苦滅之道路。如果他們能夠像這樣明智地考慮問題，我見、疑見、戒禁取見這三種邪見都會消逝。比丘，這些就是可以用洞察力來解脫的煩憂。
英譯原文：
‘By reflecting on things that should not be reflected on, and by not reflecting on things that should be reflected on, defilements that have not yet arisen arise, and defilements that have already arisen in him increase. Then he reflects unwisely (unnecessarily) in this way:
1. Did I exist in the past ?
2. Did I not exist in the past ?
3. What was I in the past ?
4. How was I in the past ?
5. Having been what, did I become what in the past ?
6. Shall I exist in future ?
7. Shall I not exist in future ?
8. What shall I be in future ?
9. How shall I be in future ?
10. Having been what, shall I become what in future ?
Or, now at the present time he is doubtful about himself:
11. Am I ?
12. Am I not ?
13. What am I ?
14. How am I ?
15. Whence came this person ?
16. Whither will he go ?
When he reflects unwisely in this way, one of the six false views arises in him :
1. I have a Self : this view arises in him as true and real .
2. I have no Self : this view arises in him as true and real .
3. By Self I perceive Self : this view arises in him as true and real .
4. By Self I perceive non-self : this view arises in him as true and real .
5. By non-self I perceive Self : this view arises in him as true and real.
6. Or a wrong view arises in him as follows: This my self, which speaks and feels, which experiences the fruits of good and bad actions now here and now there, this Self is permanent, stable, everlasting, unchanging, remaining the same for ever and ever.
‘This, Bhikkhus, is what is called becoming enmeshed in views; a jungle of views, a wilderness of views; scuffling in views, the agitation (struggle) of views, the fetter of views. Bhikkhus, the uninstructed ordinary man fettered by the fetters of views, does not liberate himself from birth, aging and death, from sorrows, lamentations, pains, griefs, despairs; I say that he does not liberate himself from suffering (dukkba).
‘And, Bhikkhus, the instructed noble disciple, who sees the Noble Ones, who is versed in the Teachings of the Noble Ones, who is well trained in the Teachings of the Noble Ones, who sees good men, who is versed in the Teachings of the good men, who is well trained in the teachings of the good men, knows what things should be reflected on and what should not be reflected on. Knows what things should be reflected on and what should not be reflected on, he does not reflect on things that should not be reflected on and he reflects on things that should be reflected on.
Now, Bhikkhus, what are the things that should not be reflected on which he does not reflect ? If, in a person. reflecting on certain things, there arises the defilement of sense-
pleasure which has not yet arisen, and (in addition), the defilement of sense-pleasure which has already arisen in him increases, the defilement of (the desire for) existence and for becoming…the defilement of ignorance which has not yet arisen arises, and the defilement of ignorance which has already arisen in him increases, these are the things that should not be reflected on, and on which he does not reflect.
‘Bhikkhus what are the things that should be reflected on, and on which he reflects ? If, in a person, reflecting on certain things, the defilement of sense-pleasure which has not yet arisen does not arise, and (in addition), the defilement of sense-pleasure which has already arisen in him disappears, the defilement of (the desire for) existence and for becoming… the defilement of ignorance which has not yet arisen does not arise, and (in addition), the defilement of ignorance which has already arisen in him disappears, these are the things that should be reflected on, and on which he reflects.
By not reflecting on things that should not be reflected on, and by reflecting on things that should be reflected on, the defilements that have not yet arisen do not arise, and (in addition), the defilements that have already arisen in him disappear. Then he reflects wisely: This is Dakkba (suffering). He reflects wisely: This is arising (cause) of Dukkba. He reflects wisely: This is the Cessation of Dukkba. He reflects wisely: This is the Path leading to the Cessation of Dukkba. When he reflects wisely in this manner, the three Fetters—the false idea of self, sceptical doubt, attachment to observances and rites—fall away from him. Bhikkhus, these are called the troubles (defilements, fetters) that should be got rid of by insight.