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."
------------------------------------------------------------------
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。』」
再探"無常觀"( or 觀無常)
在學佛求解脫的過程當中，善知識是非常非常重要的。
在相應部中，佛說：善知識是梵行的全部（或者說，阿難，梵行成就，全部歸功於善知識的引導指點。）。在雜阿含中，四預流支之首就是親近善士。
在本貼當中所提及的AN 9.1說，開發正覺的首要條件就是善知識---- This is the first prerequisite for the development of the wings to self-awakening.
為何呢？簡單地想一想也能知道個大概：
解脫苦難，獲得大自在，是一件非常復雜，非常艱難的大事。佛曾經說過，一個人（隨機地）遇到正法的概率就相當於在大海當中，一個海龜碰到一個帶有小洞的木板，而它的頭又正好在浮出海面之時碰巧鉆出這個小洞。
而善知識就是了解掌握“正法”的人。
其實，我個人覺得，即使一個善知識想要將他了解的方法教給另外一個人，也是非常困難的。
這是因為，這個法本身就很復雜，難以理解，也難以說明。
佛曾經說，這是一個難解難信之法。增支部曾經記載說，初果具有了旁人難以理解的智慧。
正法如此之難，而善知識又越來越少。
“地圖”（以旅行比喻修行）或者“菜譜”（以做菜比喻修行）的作用就凸現重要了。
在相應部中，佛說：善知識是梵行的全部（或者說，阿難，梵行成就，全部歸功於善知識的引導指點。）。在雜阿含中，四預流支之首就是親近善士。
在本貼當中所提及的AN 9.1說，開發正覺的首要條件就是善知識---- This is the first prerequisite for the development of the wings to self-awakening.
為何呢？簡單地想一想也能知道個大概：
解脫苦難，獲得大自在，是一件非常復雜，非常艱難的大事。佛曾經說過，一個人（隨機地）遇到正法的概率就相當於在大海當中，一個海龜碰到一個帶有小洞的木板，而它的頭又正好在浮出海面之時碰巧鉆出這個小洞。
而善知識就是了解掌握“正法”的人。
其實，我個人覺得，即使一個善知識想要將他了解的方法教給另外一個人，也是非常困難的。
這是因為，這個法本身就很復雜，難以理解，也難以說明。
佛曾經說，這是一個難解難信之法。增支部曾經記載說，初果具有了旁人難以理解的智慧。
正法如此之難，而善知識又越來越少。
“地圖”（以旅行比喻修行）或者“菜譜”（以做菜比喻修行）的作用就凸現重要了。
問題是...yusheng 寫:freshman 寫:其實善知識就是活的地圖，流傳至今的“三藏”是帶有謎團的地圖。而正確無誤的地圖就是善知識們想要告訴我們的藏寶圖。 可惜的是，它被搞亂了。
還有一個辦法是，我們自己去成為善知識。
要自己成為善知識 之前，你得要先 靠 [善知識] = ='
除非你是 獨覺佛 or 佛陀..
不然你就得[聲聞]善知識先......
還是按照經典的步驟來吧，
象足跡譬喻 介紹的步驟還算滿完整
http://agama.buddhason.org/MN/MN028.htm
色古巫大夷大經也不錯
http://agama.buddhason.org/MN/MN077.htm
再搭配其他幾部經，地圖就很清楚，講的也很統一。
至於後面的步驟跟結果，
例如 : 見法、見緣起、了知4聖諦，無常、苦、無我、涅槃。
就先看看了解就好。
先把前面的步驟搞定先
例如 : 離殺生、離偷盜、離粗惡語、離謊言、離麻醉品
守護根門、熱忱地執行四念處，
如果可以的話，存筆錢，足以三年 五年不用工作，專注培育定力。
如果失敗...就只好再回去工作...呵