leeyc2 寫:其實,我們用到比喻(以甲喻乙)時,不要忘了一事,就是甲和乙終究是兩回事,主要是能利用比喻以方便理解我們想弄清楚的東西
從經上關於火的比喻,其涵義也不只一種,某幾經的涵義也可能不同於其他幾經
例如雜阿含286經
譬如載樵十束、二十束、三十束、四十束、五十束、百束、千束、百千束，積聚燒然，作大火聚，若復有人增其乾草、樵薪，諸比丘！於意云何？此火相續，長夜熾然不？」
比丘白佛言：「如是，世尊！」
「如是，諸比丘！於所取法味著、顧念、心縛著，增其愛；愛緣取，取緣有，……乃至純大苦聚集。
諸比丘！若彼火聚熾然，不增樵草，諸比丘！於意云何？彼火當滅不？」 答言：「如是，世尊！」
「如是，諸比丘！於所取法，觀察無常、生滅、離欲、滅盡、捨離，心不顧念、縛著，愛則滅；愛滅則取滅，如是廣說，……乃至純大苦聚滅。」
SN12.52
Just as if a great mass of fire of ten... twenty... thirty or forty cartloads of timber were burning, and into it a man would time & again throw dried grass, dried cow dung, & dried timber, so that the great mass of fire — thus nourished, thus sustained — would burn for a long, long time. In the same way, in one who keeps focusing on the allure of clingable phenomena, craving develops. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origin of this entire mass of suffering & stress.
"Now, in one who keeps focusing on the drawbacks of clingable phenomena, craving ceases. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging, illness & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress.
"Just as if a great mass of fire of ten... twenty... thirty or forty cartloads of timber were burning, into which a man simply would not time & again throw dried grass, dried cow dung, or dried timber, so that the great mass of fire — its original sustenance being consumed, and no other being offered — would, without nutriment, go out. In the same way, in one who keeps focusing on the drawbacks of clingable phenomena, craving ceases. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging, illness & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress."
http://www.accesstoinsight.org/tipitaka ... .than.html
這裡乾草比喻[渴愛],火即是什麼?就是[執取],如果從四聖諦的角度看,一是[苦集].另一則是[苦],滅盡渴愛,就不會再有執取了,當然火就熄滅了...
從雜阿含經283、284、285、286看來，不管是「結所繫法」或者是「所取法」，經文都說要對它(所取法)做「無常觀」，「生滅觀」、「無欲觀」、「滅觀」、「捨觀」。
也就因為上述的緣故，「結所繫法」或者是「所取法」，在在都指向「色、受、想、行、識」─也就是經文內所說的「火焰」或「明燈」是也。
此處‧「火焰」或「明燈」，並不是「執取」支！應是‧「所執取的『法』(色、受、想、行、識)」才對！
假若如leeyc2法友所說─「火焰」或「明燈」，是「執取」支的話，那‧經中所說的「火聚熾燃」，不就變成「執取熾燃」！而不是「五蘊熾燃」？！
況且，經中所說的「苦聚」，不就是「苦諦」嗎！？不就是「五蘊」嗎？而，「渴愛」是「薪草」，不就是「苦集締」嗎！？「愛滅」不就是「移除薪草」嗎？不就是「苦滅締」嗎！？
