再探"無常觀"( or 觀無常)
發表於 : 2013-12-04, 19:21
先舉幾篇經文:
AN 9.1
PTS: A iv 351 http://www.accesstoinsight.org/tipitaka ... .than.html
Sambodhi Sutta: Self-awakening
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he said to the monks: "Monks, if wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' how would you answer them?"
"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "If wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' you should answer, 'There is the case where a monk has admirable friends, admirable companions, admirable comrades. This is the first prerequisite for the development of the wings to self-awakening.
"'Furthermore, the monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the second prerequisite for the development of the wings to self-awakening.
"'Furthermore, he gets to hear at will, easily & without difficulty, talk that is truly sobering & conducive to the opening of awareness, i.e., talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. This is the third prerequisite for the development of the wings to self-awakening.
"'Furthermore, he keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is the fourth prerequisite for the development of the wings to self-awakening.
"'Furthermore, he is discerning, endowed with the discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. This is the fifth prerequisite for the development of the wings to self-awakening.'
"Monks, when a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.
"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will get to hear at will, easily & without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release.
"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will keep his persistence aroused for abandoning unskillful mental qualities, and for taking on skillful mental qualities — steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities.
"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will be discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress.
"And furthermore, monks, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon lust. He should develop good will so as to abandon ill will. He should develop mindfulness of in-&-out breathing so as to cut off distractive thinking. He should develop the perception of inconstancy so as to uproot the conceit, 'I am.' For a monk perceiving inconstancy, the perception of not-self is made firm. One perceiving not-self attains the uprooting of the conceit, 'I am' — Unbinding in the here & now."
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以下為元亨寺翻譯
九 集
第一 等覺品
一 等覺1
一 如是我聞。一時，世尊住舍衛城祇樹給孤獨園。於此處，世尊告諸比丘曰：
諸比丘!
大德!
彼諸比丘回答世尊。世尊曰：
二 諸比丘!若有外道修行者如是問：“友!等覺分法之修習者以何為所依耶?”。
諸比丘!作如是問時，汝等向彼外道修行者，應去何說耶?
大德!我等之法，以世尊為根，以世尊為眼，以世尊為依。大德世尊!惟願垂
示於此所說之義。諸比丘願從世尊聽聞受持。
諸比丘!然則，諦聽，善自作意!我當說。
世尊曰：
三 諸比丘!若有外道修行者如是問：“友!等覺分法之修習者以何為所依耶?”。
諸比丘!作如是問時，汝等向彼外道修行者，應如是說：
352 諸友!此處之比丘有善友、善朋、善輩。諸友!此乃等覺分法修習所依之第一。
四 諸友!復次，比丘具戒，守護波羅提木叉之律儀，行所行成就而住，見少少罪
而怖畏，受學於學處。諸友!此乃等覺分法修習所依之第二。
五 諸友!復次，比丘能除遣，能趣向心離蓋之論，謂：少欲論、知足論、遠離論、
不雜論、發勤論、戒論、定論、慧論、解脫論、解脫智見論，如是之論隨心所欲而
得，得而不艱難，得而不梗澀。諸友!此乃等覺分法修習所依之第三。
六 諸友!復次，比丘發勤而斷諸不善法，為具足諸善法而住，精進勇猛堅固，負
荷善法而不舍。諸友!此乃等覺分法修習所依之第四。
七 諸友!復次，比丘具慧，通達生滅，聖能決擇，成就順正苦盡之慧。諸友!此
乃等覺分法修習所依之第五。
八 諸比丘!比丘若有善友、善朋、善輩，則當知，乃具戒，守護波羅提木叉之律
儀，行所行成就而住，見少少罪而怖畏，受學於學處。
諸比丘!比丘若有善友、善朋、善輩，則當知，必能除遣，能趣向心離蓋之論，
謂：少欲論、[知足論、遠離論、不雜論、發勤論、戒論、定論、慧論、解脫論、解
脫智見論，]如是之論隨心所欲而得，得而不艱難，得而不梗澀。
353 諸比丘!比丘若有善友、善朋、善輩，則當知，乃發勤而斷諸不善法，為具足
諸善法而住，精進勇猛堅固，負荷善法而不舍。
諸比丘!比丘若有善友、善朋、善輩，則當知，乃具慧，通達生滅，聖能決擇，
成就順正苦盡之慧。
諸比丘!復次，彼比丘於此五法而立，更當修習四法。
當修習不凈而斷貪欲。
當修習慈悲而斷嗔恚。
當修習入出息念而斷尋思。
當修習無常想而斷我慢。
諸比丘!比丘若得無常想，則安立無我想；若得無我想，則斷我慢，於現法而得涅槃。
----------------------------------------------------------------------------------------
以下為(莊春江譯)
增支部9集1經/正覺經(莊春江譯)
我聽到這樣：
有一次，世尊住在舍衛城祇樹林給孤獨園。
在那裡，世尊召喚比丘們：
「比丘們！如果其他外道遊行者們這麼問：『道友們！什麼是對正覺分法修習的近因呢？』比丘們！被這麼問，你們應該如何回答那些其他外道遊行者們呢？」
「大德！我們的法以世尊為根本，……（中略）[以世尊為導引，以世尊為依歸，大德！如果世尊能說明這所說的義理，那就好了！]聽聞世尊的[教說]後，比丘們將會憶持的。」
「那樣的話，比丘們！你們要聽！你們要好好作意！我要說了。」
「是的，大德！」那些比丘回答世尊。
世尊這麼說：
「比丘們！如果其他外道遊行者們這麼問：『道友們！什麼是對正覺分法修習的近因呢？』比丘們！被這麼問，你們應該這麼回答那些其他外道遊行者們：
『道友們！這裡，比丘有善友、善伴侶、善同誌，道友們！這是第一個對正覺分法修習的近因。
再者，道友們！比丘是持戒者，他住於被波羅提木叉的自制所防護，具足正行和行境，在微罪中看見可怕，在學處上受持後學習，道友們！這是第二個對正覺分法修習的近因。
再者，道友們！凡這削減、隨應於心離蓋的談論，即：少欲論、知足論、獨居論、不交際論、活力激發論、戒論、定論、慧論、解脫論、解脫智見論，對如此之論是隨欲獲得者、不困難獲得者、無困難獲得者，道友們！這是第三個對正覺分法修習的近因。
再者，道友們！比丘住於為了不善法的捨斷、為了善法的具備而活力已被發動的，剛毅、堅固的努力，不輕忽在善法上的責任，道友們！這是第四個對正覺分法修習的近因。
再者，道友們！比丘是有慧者，具備導向生起與滅沒之慧；聖、洞察，導向苦的完全滅盡[之慧]，道友們！這是第五個對正覺分法修習的近因。
道友們！當比丘有善友時，這應該可以被預期：他必將是持戒者，必將住於被波羅提木叉的自制所防護，具足正行與行境，在微罪中看見可怕，將會在學處上受持後學習；道友們！當比丘有善友時，這應該可以被預期：凡這削減、隨應於心離蓋的談論，即：少欲論、知足論、獨居論、不交際論、活力激發論、戒論、定論、慧論、解脫論、解脫智見論，對如此之論是隨欲獲得者、不困難獲得者、無困難獲得者；道友們！當比丘有善友時，這應該可以被預期：他必將住於為了不善法的捨斷、為了善法的具備而活力已被發動的，剛毅、堅固的努力，不輕忽在善法上的責任；道友們！當比丘有善友時，這應該可以被預期：他必將是有慧者，具備導向生起與滅沒之慧；聖、洞察，導向苦的完全滅盡[之慧]。
又，道友們！比丘在這五法上住立後，應該更進一步修習四法：應該為捨斷貪而修習不淨、應該為捨斷惡意而修習慈、應該為斷絕尋而修習入出息念、應該為根除我是之慢而修習無常想。道友們！對無常想者來說，無我想確立，無我想者根除了我是之慢，當生到達涅槃。』」
AN 9.1
PTS: A iv 351 http://www.accesstoinsight.org/tipitaka ... .than.html
Sambodhi Sutta: Self-awakening
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he said to the monks: "Monks, if wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' how would you answer them?"
"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "If wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' you should answer, 'There is the case where a monk has admirable friends, admirable companions, admirable comrades. This is the first prerequisite for the development of the wings to self-awakening.
"'Furthermore, the monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the second prerequisite for the development of the wings to self-awakening.
"'Furthermore, he gets to hear at will, easily & without difficulty, talk that is truly sobering & conducive to the opening of awareness, i.e., talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. This is the third prerequisite for the development of the wings to self-awakening.
"'Furthermore, he keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is the fourth prerequisite for the development of the wings to self-awakening.
"'Furthermore, he is discerning, endowed with the discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. This is the fifth prerequisite for the development of the wings to self-awakening.'
"Monks, when a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.
"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will get to hear at will, easily & without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release.
"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will keep his persistence aroused for abandoning unskillful mental qualities, and for taking on skillful mental qualities — steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities.
"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will be discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress.
"And furthermore, monks, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon lust. He should develop good will so as to abandon ill will. He should develop mindfulness of in-&-out breathing so as to cut off distractive thinking. He should develop the perception of inconstancy so as to uproot the conceit, 'I am.' For a monk perceiving inconstancy, the perception of not-self is made firm. One perceiving not-self attains the uprooting of the conceit, 'I am' — Unbinding in the here & now."
------------------------------------------------------------------
以下為元亨寺翻譯
九 集
第一 等覺品
一 等覺1
一 如是我聞。一時，世尊住舍衛城祇樹給孤獨園。於此處，世尊告諸比丘曰：
諸比丘!
大德!
彼諸比丘回答世尊。世尊曰：
二 諸比丘!若有外道修行者如是問：“友!等覺分法之修習者以何為所依耶?”。
諸比丘!作如是問時，汝等向彼外道修行者，應去何說耶?
大德!我等之法，以世尊為根，以世尊為眼，以世尊為依。大德世尊!惟願垂
示於此所說之義。諸比丘願從世尊聽聞受持。
諸比丘!然則，諦聽，善自作意!我當說。
世尊曰：
三 諸比丘!若有外道修行者如是問：“友!等覺分法之修習者以何為所依耶?”。
諸比丘!作如是問時，汝等向彼外道修行者，應如是說：
352 諸友!此處之比丘有善友、善朋、善輩。諸友!此乃等覺分法修習所依之第一。
四 諸友!復次，比丘具戒，守護波羅提木叉之律儀，行所行成就而住，見少少罪
而怖畏，受學於學處。諸友!此乃等覺分法修習所依之第二。
五 諸友!復次，比丘能除遣，能趣向心離蓋之論，謂：少欲論、知足論、遠離論、
不雜論、發勤論、戒論、定論、慧論、解脫論、解脫智見論，如是之論隨心所欲而
得，得而不艱難，得而不梗澀。諸友!此乃等覺分法修習所依之第三。
六 諸友!復次，比丘發勤而斷諸不善法，為具足諸善法而住，精進勇猛堅固，負
荷善法而不舍。諸友!此乃等覺分法修習所依之第四。
七 諸友!復次，比丘具慧，通達生滅，聖能決擇，成就順正苦盡之慧。諸友!此
乃等覺分法修習所依之第五。
八 諸比丘!比丘若有善友、善朋、善輩，則當知，乃具戒，守護波羅提木叉之律
儀，行所行成就而住，見少少罪而怖畏，受學於學處。
諸比丘!比丘若有善友、善朋、善輩，則當知，必能除遣，能趣向心離蓋之論，
謂：少欲論、[知足論、遠離論、不雜論、發勤論、戒論、定論、慧論、解脫論、解
脫智見論，]如是之論隨心所欲而得，得而不艱難，得而不梗澀。
353 諸比丘!比丘若有善友、善朋、善輩，則當知，乃發勤而斷諸不善法，為具足
諸善法而住，精進勇猛堅固，負荷善法而不舍。
諸比丘!比丘若有善友、善朋、善輩，則當知，乃具慧，通達生滅，聖能決擇，
成就順正苦盡之慧。
諸比丘!復次，彼比丘於此五法而立，更當修習四法。
當修習不凈而斷貪欲。
當修習慈悲而斷嗔恚。
當修習入出息念而斷尋思。
當修習無常想而斷我慢。
諸比丘!比丘若得無常想，則安立無我想；若得無我想，則斷我慢，於現法而得涅槃。
----------------------------------------------------------------------------------------
以下為(莊春江譯)
增支部9集1經/正覺經(莊春江譯)
我聽到這樣：
有一次，世尊住在舍衛城祇樹林給孤獨園。
在那裡，世尊召喚比丘們：
「比丘們！如果其他外道遊行者們這麼問：『道友們！什麼是對正覺分法修習的近因呢？』比丘們！被這麼問，你們應該如何回答那些其他外道遊行者們呢？」
「大德！我們的法以世尊為根本，……（中略）[以世尊為導引，以世尊為依歸，大德！如果世尊能說明這所說的義理，那就好了！]聽聞世尊的[教說]後，比丘們將會憶持的。」
「那樣的話，比丘們！你們要聽！你們要好好作意！我要說了。」
「是的，大德！」那些比丘回答世尊。
世尊這麼說：
「比丘們！如果其他外道遊行者們這麼問：『道友們！什麼是對正覺分法修習的近因呢？』比丘們！被這麼問，你們應該這麼回答那些其他外道遊行者們：
『道友們！這裡，比丘有善友、善伴侶、善同誌，道友們！這是第一個對正覺分法修習的近因。
再者，道友們！比丘是持戒者，他住於被波羅提木叉的自制所防護，具足正行和行境，在微罪中看見可怕，在學處上受持後學習，道友們！這是第二個對正覺分法修習的近因。
再者，道友們！凡這削減、隨應於心離蓋的談論，即：少欲論、知足論、獨居論、不交際論、活力激發論、戒論、定論、慧論、解脫論、解脫智見論，對如此之論是隨欲獲得者、不困難獲得者、無困難獲得者，道友們！這是第三個對正覺分法修習的近因。
再者，道友們！比丘住於為了不善法的捨斷、為了善法的具備而活力已被發動的，剛毅、堅固的努力，不輕忽在善法上的責任，道友們！這是第四個對正覺分法修習的近因。
再者，道友們！比丘是有慧者，具備導向生起與滅沒之慧；聖、洞察，導向苦的完全滅盡[之慧]，道友們！這是第五個對正覺分法修習的近因。
道友們！當比丘有善友時，這應該可以被預期：他必將是持戒者，必將住於被波羅提木叉的自制所防護，具足正行與行境，在微罪中看見可怕，將會在學處上受持後學習；道友們！當比丘有善友時，這應該可以被預期：凡這削減、隨應於心離蓋的談論，即：少欲論、知足論、獨居論、不交際論、活力激發論、戒論、定論、慧論、解脫論、解脫智見論，對如此之論是隨欲獲得者、不困難獲得者、無困難獲得者；道友們！當比丘有善友時，這應該可以被預期：他必將住於為了不善法的捨斷、為了善法的具備而活力已被發動的，剛毅、堅固的努力，不輕忽在善法上的責任；道友們！當比丘有善友時，這應該可以被預期：他必將是有慧者，具備導向生起與滅沒之慧；聖、洞察，導向苦的完全滅盡[之慧]。
又，道友們！比丘在這五法上住立後，應該更進一步修習四法：應該為捨斷貪而修習不淨、應該為捨斷惡意而修習慈、應該為斷絕尋而修習入出息念、應該為根除我是之慢而修習無常想。道友們！對無常想者來說，無我想確立，無我想者根除了我是之慢，當生到達涅槃。』」