雜阿含(259)經
如是我聞。一時。佛住王舍城迦蘭陀竹園。
爾時。尊者舍利弗共摩訶拘絺羅在耆闍崛山。摩訶拘絺羅晡時從禪
起。詣舍利弗所。共相問訊。相娛悅已。卻坐一面。
時。摩訶拘絺羅語舍利弗。欲有所問。仁者寧有閑暇見答以不。
舍利弗言。仁者且問。知者當答。
時。摩訶拘絺羅問舍利弗言。若比丘未得無間等法。欲求無間等法。
云何方便求。思惟何等法。
舍利弗言。若比丘未得無間等法。欲求無間等法。精勤思惟。五受陰
為病．為癰．為刺．為殺．無常．苦．空．非我。所以者何。
是所應處故。若比丘於此五受陰精勤思惟。得須陀洹果證。
又問。舍利弗。得須陀洹果證已。欲得斯陀含果證者。當思惟何等
法。
舍利弗言。拘絺羅。已得須陀洹果證已。欲得斯陀含果證者。亦當精
勤思惟。此五受陰法為病．為癰．為刺．為殺．無常．苦．空．非
我。所以者何。是所應處故。若比丘於此五受陰精勤思惟。得斯陀含
果證。
摩訶拘絺羅又問舍利弗言。得斯陀含果證已。欲得阿那含果證者。當
思惟何等法。
舍利弗言。拘絺羅。得斯陀含果證已。欲得阿那含果證者。當復精勤
思惟。此五受陰法為病．為癰．為刺．為殺．無常．苦．空．非我。
所以者何。是所應處故。若比丘於此五受陰精勤思惟。得阿那含果證
已。欲得阿羅漢果證者。當復精勤思惟。此五受陰法為病．為癰．為
刺．為殺．無常．苦．空．非我。所以者何。是所應處故。若比丘於
此五受陰法精勤思惟。得阿羅漢果證。
摩訶拘絺羅又問舍利弗。得阿羅漢果證已。復思惟何等法
舍利弗言。摩訶拘絺羅。阿羅漢亦復思惟。此五受陰法為病．為癰．
為刺．為殺．無常．苦．空．非我。所以者何。為得未得故。證未證
故。見法樂住故。
時。二正士各聞所說。歡喜而去
雜阿含(259)經---SN22.122
Re: 雜阿含(259)經---SN22.122
這篇經文，我曾見馬哈希尊者的「內觀基礎」一書引用過。
順便再講一本書裡的見聞，「傑克‧康菲爾德」有一本著作，中譯為：「狂喜之後」，提到有一位緬甸和尚，也曾經為在其他老師處獲得「印證」，但他卻不知道自己的修行該如何再走下去，甚至四處參問。這個故事在對照這篇經文，就知道故事本身實有謬誤之處。
順便再講一本書裡的見聞，「傑克‧康菲爾德」有一本著作，中譯為：「狂喜之後」，提到有一位緬甸和尚，也曾經為在其他老師處獲得「印證」，但他卻不知道自己的修行該如何再走下去，甚至四處參問。這個故事在對照這篇經文，就知道故事本身實有謬誤之處。
Samyutta Nikaya XXII.122
Silavant Sutta
Virtuous
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.
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On one occasion Ven. Sariputta & Ven. Maha Kotthita were staying near Varanasi in the Deer Park at Isipatana. Then Ven. Maha Kotthita, emerging from seclusion in the late afternoon, went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, "Sariputta my friend, which things should a virtuous monk attend to in an appropriate way?"
"A virtuous monk, Kotthita my friend, should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Which five? Form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate. A virtuous monk should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of stream-entry."
"Then which things should a monk who has attained stream-entry attend to in an appropriate way?"
"A monk who has attained stream-entry should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained stream-entry, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of once-returning."
"Then which things should a monk who has attained once-returning attend to in an appropriate way?"
"A monk who has attained once-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained once-returning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of nonreturning."
"Then which things should a monk who has attained nonreturning attend to in an appropriate way?"
"A monk who has attained nonreturning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained nonreturning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of arahantship."
"Then which things should an arahant attend to in an appropriate way?"
"An arahant should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Although, for an arahant, there is nothing further to do, and nothing to add to what has been done, still these things -- when developed & pursued -- lead both to a pleasant abiding in the here-&-now and to mindfulness & alertness."
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Revised: Saturday 2005.01.29
http://www.accesstoinsight.org/canon/su ... 2-122.html
Silavant Sutta
Virtuous
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.
--------------------------------------------------------------------------------
On one occasion Ven. Sariputta & Ven. Maha Kotthita were staying near Varanasi in the Deer Park at Isipatana. Then Ven. Maha Kotthita, emerging from seclusion in the late afternoon, went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, "Sariputta my friend, which things should a virtuous monk attend to in an appropriate way?"
"A virtuous monk, Kotthita my friend, should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Which five? Form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate. A virtuous monk should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of stream-entry."
"Then which things should a monk who has attained stream-entry attend to in an appropriate way?"
"A monk who has attained stream-entry should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained stream-entry, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of once-returning."
"Then which things should a monk who has attained once-returning attend to in an appropriate way?"
"A monk who has attained once-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained once-returning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of nonreturning."
"Then which things should a monk who has attained nonreturning attend to in an appropriate way?"
"A monk who has attained nonreturning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained nonreturning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of arahantship."
"Then which things should an arahant attend to in an appropriate way?"
"An arahant should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Although, for an arahant, there is nothing further to do, and nothing to add to what has been done, still these things -- when developed & pursued -- lead both to a pleasant abiding in the here-&-now and to mindfulness & alertness."
--------------------------------------------------------------------------------
Revised: Saturday 2005.01.29
http://www.accesstoinsight.org/canon/su ... 2-122.html
雜阿含經這段話的確讓人看不太懂，說阿羅漢還有未得、未證的東西未免有點奇怪。f1235t 寫:請問最後這幾句話是什麼意思?
"所以者何。為得未得故。證未證 故。見法樂住故。"
此經與《相應部》SN22:122相同，除了上一篇譚尼索羅比丘翻譯之外，以下再附菩提比丘的翻譯，以及漢譯南傳大藏經的翻譯以供參考。
For the arahant , friend, there is nothing further that has to be done and no repetition of what he has already done.
However, when these things are developed and cultivated, they lead to a pleasant dwelling in this very life and to mindfulness and clear comprehension.------- A New Translation of the Samyutta Nikaya by Bhikkhu Bodhi
友！阿羅漢更無所作，無已辦之增益。然而修習此諸法，多修習者，則資於現法樂住、正念正知。-------漢譯南傳大藏經‧元亨寺
Re: 雜阿含(259)經---SN22.122
阿羅漢並非一直在果定或者滅盡定之中，也就是說，阿羅漢在定外仍然可能有身苦，這裡的“為得未得故。證未證”可能是指滅盡定或者無餘涅槃吧。
Re: 雜阿含(259)經---SN22.122
這段開示重要！leeyc2 寫:．．．五受陰為病、為癰、為刺、為殺、無常、苦、空、非我．．．．若比丘於此五受陰精勤思惟，得須陀洹果證。