字體：小 中 大 |
|
|
|
| 2013/11/09 13:26:10瀏覽842｜回應0｜推薦1 | |
| 空海法師說
念處經 及葛拉瑪經 是歐美人士喜愛的南傳佛教推廣之經. http://www.cbeta.org/result/normal/T01/0026_024.htm （九八）中阿含因品念處經第二(第二小土城誦) T01n0026_p0582b08(00)║我聞如是： 一時，佛遊拘樓瘦， T01n0026_p0582b09(04)║在劍磨瑟曇拘樓都邑。 爾時，世尊告諸比丘： T01n0026_p0582b10(05)║「有一道淨眾生，度憂畏，滅苦惱，斷啼哭，得正法， T01n0026_p0582b11(01)║謂四念處。若有過去諸如來．無所著．等正覺， T01n0026_p0582b12(00)║悉斷五蓋、心穢、慧羸，立心正住於四念處， T01n0026_p0582b13(01)║修七覺支，得覺無上正盡之覺。 T01n0026_p0582b14(05)║若有未來諸如來．無所著．等正覺，悉斷五蓋、心穢、慧羸， T01n0026_p0582b15(01)║立心正住於四念處，修七覺支， T01n0026_p0582b16(05)║得覺無上正盡之覺。我今現在如來．無所著．等正覺， T01n0026_p0582b17(02)║我亦斷五蓋、心穢、慧羸，立心正住於四念處， T01n0026_p0582b18(02)║修七覺支，得覺無上正盡之覺。 T01n0026_p0582b19(08)║「云何為四？觀身如身念處，如是觀覺、心、法如法念處。 T01n0026_p0582b20(03)║云何觀身如身念處？比丘者，行則知行，住則知住， T01n0026_p0582b21(01)║坐則知坐，臥則知臥，眠則知眠，寤則知寤， T01n0026_p0582b22(01)║眠寤則知眠寤。如是比丘觀內身如身， T01n0026_p0582b23(02)║觀外身如身，立念在身，有知有見，有明有達， T01n0026_p0582b24(00)║是謂比丘觀身如身。復次，比丘觀身如身， T01n0026_p0582b25(00)║比丘者，正知出入，善觀分別，屈伸低昂， T01n0026_p0582b26(01)║儀容庠序，善著僧伽梨及諸衣缽，行住坐臥， T01n0026_p0582b27(01)║眠寤語默皆正知之。如是比丘觀內身如身， T01n0026_p0582b28(00)║觀外身如身，立念在身，有知有見， T01n0026_p0582b29(03)║有明有達，是謂比丘觀身如身。 「復次， T01n0026_p0582c01(05)║比丘觀身如身，比丘者，生惡不善念， T01n0026_p0582c02(07)║以善法念治斷滅止，猶木工師、木工弟子，彼持墨繩， T01n0026_p0582c03(02)║用拼於木，則以利斧斫治令直。 T01n0026_p0582c04(06)║如是比丘生惡不善念，以善法念治斷滅止。 T01n0026_p0582c05(05)║如是比丘觀內身如身，觀外身如身，立念在身， T01n0026_p0582c06(03)║有知有見，有明有達，是謂比丘觀身如身。復次， T01n0026_p0582c07(01)║比丘觀身如身，比丘者，齒齒相著，舌逼上齶， T01n0026_p0582c08(00)║以心治心，治斷滅止。猶二力士捉一羸人， T01n0026_p0582c09(01)║處處旋捉，自在打鍛。如是比丘齒齒相著， T01n0026_p0582c10(02)║舌逼上齶，以心治心，治斷滅止。 T01n0026_p0582c11(06)║如是比丘觀內身如身，觀外身如身，立念在身，有知有見， T01n0026_p0582c12(00)║有明有達，是謂比丘觀身如身。 「復次， T01n0026_p0582c13(02)║比丘觀身如身，比丘者，念入息即知念入息， T01n0026_p0582c14(01)║念出息即知念出息，入息長即知入息長， T01n0026_p0582c15(02)║出息長即知出息長，入息短即知入息短， T01n0026_p0582c16(03)║出息短即知出息短；學一切身息入， T01n0026_p0582c17(05)║學一切身息出，學止身行息入，學止口行息出。 T01n0026_p0582c18(02)║如是比丘觀內身如身，觀外身如身，立念在身， T01n0026_p0582c19(00)║有知有見，有明有達，是謂比丘觀身如身。 T01n0026_p0582c20(00)║「復次，比丘觀身如身，比丘者，離生喜樂， T01n0026_p0582c21(01)║漬身潤澤，普遍充滿於此身中， T01n0026_p0582c22(06)║離生喜樂無處不遍。猶工浴人器盛澡豆，水和成摶， T01n0026_p0582c23(02)║水漬潤澤，普遍充滿無處不周。 T01n0026_p0582c24(07)║如是比丘離生喜樂，漬身潤澤，普遍充滿於此身中， T01n0026_p0582c25(04)║離生喜樂無處不遍。如是比丘觀內身如身， T01n0026_p0582c26(03)║觀外身如身，立念在身，有知有見，有明有達， T01n0026_p0582c27(02)║是謂比丘觀身如身。 「復次，比丘觀身如身， T01n0026_p0582c28(02)║比丘者，定生喜樂，漬身潤澤，普遍充滿於此身中， T01n0026_p0582c29(00)║定生喜樂無處不遍。猶如山泉，清淨不濁， T01n0026_p0583a01(00)║充滿流溢，四方水來，無緣得入，即彼泉底， T01n0026_p0583a02(01)║水自涌出，流溢於外，漬山潤澤， T01n0026_p0583a03(05)║普遍充滿無處不周。如是比丘定生喜樂，漬身潤澤， T01n0026_p0583a04(02)║普遍充滿於此身中，定生喜樂無處不遍。 T01n0026_p0583a05(02)║如是比丘觀內身如身，觀外身如身，立念在身， T01n0026_p0583a06(00)║有知有見，有明有達， T01n0026_p0583a07(07)║是謂比丘觀身如身。 「復次，比丘觀身如身，比丘者，無喜生樂， T01n0026_p0583a08(01)║漬身潤澤，普遍充滿於此身中， T01n0026_p0583a09(06)║無喜生樂無處不遍。猶青蓮華，紅、赤、白蓮，水生水長， T01n0026_p0583a10(03)║在於水底，彼根莖華葉悉漬潤澤， T01n0026_p0583a11(07)║普遍充滿無處不周。如是比丘無喜生樂，漬身潤澤， T01n0026_p0583a12(04)║普遍充滿於此身中，無喜生樂無處不遍。 T01n0026_p0583a13(04)║如是比丘觀內身如身，觀外身如身，立念在身， T01n0026_p0583a14(02)║有知有見，有明有達，是謂比丘觀身如身。 「復次， T01n0026_p0583a15(00)║比丘觀身如身，比丘者，於此身中， T01n0026_p0583a16(03)║以清淨心意解遍滿成就遊，於此身中， T01n0026_p0583a17(04)║以清淨心無處不遍。猶有一人，被七肘衣或八肘衣， T01n0026_p0583a18(00)║從頭至足，於其身體無處不覆。 T01n0026_p0583a19(04)║如是比丘於此身中，以清淨心無處不遍。 T01n0026_p0583a20(04)║如是比丘觀內身如身，觀外身如身，立念在身， T01n0026_p0583a21(02)║有知有見，有明有達，是謂比丘觀身如身。 「復次， T01n0026_p0583a22(00)║比丘觀身如身，比丘者，念光明想， T01n0026_p0583a23(03)║善受善持，善憶所念，如前後亦然，如後前亦然， T01n0026_p0583a24(01)║如晝夜亦然，如夜晝亦然，如下上亦然， T01n0026_p0583a25(02)║如上下亦然。如是不顛倒，心無有纏，修光明心， T01n0026_p0583a26(00)║心終不為闇之所覆。 T01n0026_p0583a27(08)║如是比丘觀內身如身，觀外身如身，立念在身，有知有見， T01n0026_p0583a28(01)║有明有達，是謂比丘觀身如身。 「復次， T01n0026_p0583a29(03)║比丘觀身如身，比丘者，善受觀相，善憶所念， T01n0026_p0583b01(01)║猶如有人，坐觀臥人，臥觀坐人。 T01n0026_p0583b02(05)║如是比丘善受觀相，善憶所念。如是比丘觀內身如身， T01n0026_p0583b03(00)║觀外身如身，立念在身，有知有見， T01n0026_p0583b04(03)║有明有達，是謂比丘觀身如身。 「復次， T01n0026_p0583b05(05)║比丘觀身如身，比丘者，此身隨住，隨其好惡，從頭至足， T01n0026_p0583b06(00)║觀見種種不淨充滿，我此身中有髮、髦、爪、 T01n0026_p0583b07(00)║齒、麤細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、 T01n0026_p0583b08(01)║小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、 T01n0026_p0583b09(00)║涎、膽、小便。猶如器盛若干種子，有目之士， T01n0026_p0583b10(00)║悉見分明，謂稻、粟種、蔓菁、芥子。 T01n0026_p0583b11(04)║如是比丘此身隨住，隨其好惡，從頭至足， T01n0026_p0583b12(04)║觀見種種不淨充滿，我此身中有髮、髦、爪、齒、 T01n0026_p0583b13(03)║麤細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、 T01n0026_p0583b14(00)║腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便。 T01n0026_p0583b15(00)║如是比丘觀內身如身，觀外身如身， T01n0026_p0583b16(02)║立念在身，有知有見，有明有達， T01n0026_p0583b17(05)║是謂比丘觀身如身。 「復次，比丘觀身如身，比丘者， T01n0026_p0583b18(01)║觀身諸界，我此身中有地界、水界、火界、風界、 T01n0026_p0583b19(01)║空界、識界。猶如屠兒殺牛，剝皮布地於上， T01n0026_p0583b20(00)║分作六段。如是比丘觀身諸界，我此身中， T01n0026_p0583b21(00)║地界、水界、火界、風界、空界、識界。 T01n0026_p0583b22(05)║如是比丘觀內身如身，觀外身如身，立念在身， T01n0026_p0583b23(03)║有知有見，有明有達，是謂比丘觀身如身。 「復次， T01n0026_p0583b24(01)║比丘觀身如身，比丘者，觀彼死屍，或一、 T01n0026_p0583b25(01)║二日，至六、七日，烏鴟所啄，豺狼所食， T01n0026_p0583b26(03)║火燒埋地，悉腐爛壞，見已自比：『今我此身亦復如是， T01n0026_p0583b27(00)║俱有此法，終不得離。』 T01n0026_p0583b28(07)║如是比丘觀內身如身，觀外身如身，立念在身，有知有見， T01n0026_p0583b29(00)║有明有達，是謂比丘觀身如身。 「復次， T01n0026_p0583c01(02)║比丘觀身如身，比丘者，如本見息道骸骨青色， T01n0026_p0583c02(00)║爛腐食半，骨璅在地，見已自比： T01n0026_p0583c03(05)║『今我此身亦復如是，俱有此法，終不得離。』 T01n0026_p0583c04(04)║如是比丘觀內身如身，觀外身如身，立念在身， T01n0026_p0583c05(01)║有知有見，有明有達，是謂比丘觀身如身。 T01n0026_p0583c06(01)║復次，比丘觀身如身，比丘者，如本見息道， T01n0026_p0583c07(00)║離皮肉血，唯筋相連，見已自比： T01n0026_p0583c08(06)║『今我此身亦復如是，俱有此法，終不得離。』 T01n0026_p0583c09(04)║如是比丘觀內身如身，觀外身如身，立念在身， T01n0026_p0583c10(01)║有知有見，有明有達，是謂比丘觀身如身。 T01n0026_p0583c11(02)║「復次，比丘觀身如身，比丘者， T01n0026_p0583c12(05)║如本見息道骨節解散，散在諸方，足骨、膞骨、髀骨、髖骨、 T01n0026_p0583c13(00)║脊骨、肩骨、頸骨、髑髏骨，各在異處，見已自比： T01n0026_p0583c14(00)║『今我此身亦復如是，俱有此法，終不得離。』 T01n0026_p0583c15(00)║如是比丘觀內身如身，觀外身如身， T01n0026_p0583c16(02)║立念在身，有知有見，有明有達， T01n0026_p0583c17(05)║是謂比丘觀身如身。復次，比丘觀身如身，比丘者， T01n0026_p0583c18(02)║如本見息道骨白如螺，青猶鴿色，赤若血塗， T01n0026_p0583c19(01)║腐壞碎粖，見已自比：『今我此身亦復如是， T01n0026_p0583c20(01)║俱有此法，終不得離。』 T01n0026_p0583c21(08)║如是比丘觀內身如身，觀外身如身，立念在身，有知有見， T01n0026_p0583c22(01)║有明有達，是謂比丘觀身如身。若比丘、 T01n0026_p0583c23(02)║比丘尼，如是少少觀身如身者， T01n0026_p0583c24(06)║是謂觀身如身念處。 「云何觀覺如覺念處？比丘者， T01n0026_p0583c25(03)║覺樂覺時，便知覺樂覺。覺苦覺時，便知覺苦覺。 T01n0026_p0583c26(01)║覺不苦不樂覺時，便知覺不苦不樂覺。 T01n0026_p0583c27(02)║覺樂身、苦身、不苦不樂身；樂心、苦心、不苦不樂心； T01n0026_p0583c28(00)║樂食、苦食、不苦不樂食；樂無食、苦無食、 T01n0026_p0583c29(02)║不苦不樂無食；樂欲、苦欲、不苦不樂欲。樂無欲、 T01n0026_p0584a01(01)║苦無欲覺、不苦不樂無欲覺時， T01n0026_p0584a02(06)║便知覺不苦不樂無欲覺。如是比丘觀內覺如覺， T01n0026_p0584a03(03)║觀外覺如覺，立念在覺，有知有見，有明有達， T01n0026_p0584a04(01)║是謂比丘觀覺如覺。若比丘、 T01n0026_p0584a05(06)║比丘尼如是少少觀覺如覺者，是謂觀覺如覺念處。 T01n0026_p0584a06(04)║「云何觀心如心念處？比丘者，有欲心知有欲心如真， T01n0026_p0584a07(00)║無欲心知無欲心如真，有恚，無恚，有癡，無癡， T01n0026_p0584a08(00)║有穢污，無穢污。有合，有散，有下，有高，有小， T01n0026_p0584a09(01)║有大，修，不修，定，不定， T01n0026_p0584a10(10)║有不解脫心知不解脫心如真，有解脫心知解脫心如真。 T01n0026_p0584a11(04)║如是比丘觀內心如心，觀外心如心，立念在心， T01n0026_p0584a12(01)║有知有見，有明有達，是謂比丘觀心如心。 T01n0026_p0584a13(01)║若有比丘、比丘尼如是少少觀心如心者， T01n0026_p0584a14(01)║是謂觀心如心念處。 T01n0026_p0584a15(12)║「云何觀法如法念處？眼緣色生內結，比丘者， T01n0026_p0584a16(09)║內實有結知內有結如真，內實無結知內無結如真， T01n0026_p0584a17(06)║若未生內結而生者知如真， T01n0026_p0584a18(11)║若已生內結滅不復生者知如真；如是耳、鼻、舌、身，意緣法生內結， T01n0026_p0584a19(02)║比丘者，內實有結知內有結如真， T01n0026_p0584a20(06)║內實無結知內無結如真，若未生內結而生者知如真， T01n0026_p0584a21(02)║若已生內結滅不復生者知如真。 T01n0026_p0584a22(05)║如是比丘觀內法如法，觀外法如法，立念在法， T01n0026_p0584a23(03)║有知有見，有明有達，是謂比丘觀法如法， T01n0026_p0584a24(03)║謂內六處。 「復次，比丘觀法如法。比丘者， T01n0026_p0584a25(04)║內實有欲知有欲如真，內實無欲知無欲如真， T01n0026_p0584a26(03)║若未生欲而生者知如真， T01n0026_p0584a27(09)║若已生欲滅不復生者知如真，如是瞋恚、睡眠、調悔。 T01n0026_p0584a28(05)║內實有疑知有疑如真，內實無疑知無疑如真， T01n0026_p0584a29(04)║若未生疑而生者知如真， T01n0026_p0584b01(10)║若已生疑滅不復生者知如真。如是比丘觀內法如法，觀外法如法， T01n0026_p0584b02(00)║立念在法，有知有見，有明有達， T01n0026_p0584b03(04)║是謂比丘觀法如法，謂五蓋也。 「復次，比丘觀法如法。 T01n0026_p0584b04(00)║比丘者，內實有念覺支知有念覺支如真， T01n0026_p0584b05(01)║內實無念覺支知無念覺支如真， T01n0026_p0584b06(05)║若未生念覺支而生者知如真， T01n0026_p0584b07(09)║若已生念覺支便住不忘而不衰退，轉修增廣者知如真，如是法、 T01n0026_p0584b08(00)║精進、喜、息、定。比丘者， T01n0026_p0584b09(08)║內實有捨覺支知有捨覺支如真， T01n0026_p0584b10(12)║內實無捨覺支知無捨覺支如真，若未生捨覺支而生者知如真， T01n0026_p0584b11(04)║若已生捨覺支便住不忘而不衰退， T01n0026_p0584b12(06)║轉修增廣者知如真。如是比丘觀內法如法，觀外法如法， T01n0026_p0584b13(00)║立念在法，有知有見，有明有達， T01n0026_p0584b14(04)║是謂比丘觀法如法，謂七覺支。若有比丘、 T01n0026_p0584b15(04)║比丘尼如是少少觀法如法者，是謂觀法如法念處。 T01n0026_p0584b16(00)║「若有比丘、 T01n0026_p0584b17(12)║比丘尼七年立心正住四念處者，彼必得二果，或現法得究竟智， T01n0026_p0584b18(03)║或有餘得阿那含，置七年，六五四三二一年。 T01n0026_p0584b19(02)║若有比丘、比丘尼七月立心正住四念處者， T01n0026_p0584b20(02)║彼必得二果，或現法得究竟智， T01n0026_p0584b21(06)║或有餘得阿那含，置七月，六五四三二一月。若有比丘、 T01n0026_p0584b22(01)║比丘尼七日七夜立心正住四念處者， T01n0026_p0584b23(02)║彼必得二果，或現法得究竟智， T01n0026_p0584b24(06)║或有餘得阿那含，置七日七夜，六五四三二，置一日一夜。 T01n0026_p0584b25(00)║若有比丘、 T01n0026_p0584b26(13)║比丘尼少少須臾頃立心正住四念處者，彼朝行如是，暮必得昇進， T01n0026_p0584b27(03)║暮行如是，朝必得昇進。」 佛說如是。 T01n0026_p0584b28(06)║彼諸比丘聞佛所說，歡喜奉行。 T01n0026_p0584b29(00)║念處經第二竟(三千一百三十七字) ===================== 小小心得 ===================== 喔...原來原來....空海法師說他要在大會報告四分,講完兩分,大會因故不許;嗯,可能是時間故,更可能是如法故! 一,吾人須假定 :修行位階(如下)是嚴謹的 !(圍棋九段十八級都清清楚楚,何況佛教分類!) 嗯! 如是如是! 您認可後, -> 二,阿那含 是位階七分之三, 沒錯吧! 您已認可 ?! =>時間故,如法故! => 講完兩分,大會因故不許 三.=>法判 =>成立 ! (Q :難道決策者都在阿羅漢以上 !? ANS:依法故,不依人故...如有疑問,請到後臺...) 四.諸兄!此間是欲界，阿那含上升色界或無色界，在那邊入涅槃，您請讀讀銀河聯邦系列即知,外星人也是介於欲界(少些)，色界(多)或無色界(可能多)，而高靈界應是介於色界(少)或無色界(可能多)，出離三界的四聖道(可能更多)，而漢傳精神及所注重的領域多在無色界，出離三界的四聖道，此所以,歐美人士(外星人往來偏愛處)喜愛南傳佛教推廣之經(念處經).此所以,大會因故不許 ! 五.哈, 數息觀.白骨觀.不淨觀.人在哪裡身在哪裡... 六.... 七.... 阿那含 維基百科，自由的百科全書 基本教義 四聖諦 八正道 十二因緣 五蘊 涅槃 緣起 三學 波羅密 三法印 空性 真如 修行位階 佛 菩薩 辟支佛 阿羅漢 阿那含 斯陀含 須陀洹 人物 釋迦牟尼 十大弟子 龍樹 無著 聖天 世親 鳩摩羅什 菩提達摩 慧遠 智顗 蓮花生 玄奘 惠能 宗派 部派 上座部 大乘 金剛乘 顯教 藏傳 漢傳 典籍 法華經 華嚴經 涅槃經 楞伽經 大般若經 心經 金剛經 維摩經 阿含經 法句經 大日經 楞嚴經 圓覺經 藥師經 地藏經 淨土經 大智度論 俱舍論 瑜伽論 壇經 聖地 八聖地 四道場 漢地寺院 佛教主題 阿那含（梵文：अनागामिन् anāgāmin），是一個佛教用語，由後秦鳩摩羅什由梵語譯為阿那含，「不來」或「不還」之義，聲聞第三果。謂不再來，又稱不還果，是佛教修行者進入聖道的果位之一，為部派佛教之中沙門四果的第三果，得證此果位的人將不再迴還欲界，而證涅槃。 簡介[編輯] 此位須斷盡界見惑及欲界九品思惑，方證得之。 五下分結盡，得阿那含。五下分結是：我見(身見)、戒禁取見、疑見、貪欲、瞋恚。欲界的修道所斷惑，至此已經斷盡。 證阿那含果的聖者，已經斷了欲界的煩惱修惑，不再染著欲界的五欲。因斷除了欲界的貪愛，必定證得初禪。死後將會離開欲界，上升色界或無色界，在那邊入涅槃，不再返還欲界。[1] 參見[編輯] 沙門四果 須陀洹 斯陀含 阿羅漢 ===================== Kalama Sutta AN03‧65 葛拉瑪經 sp4-03-065 To the Kalamas 對葛拉瑪人的開示 Translated from the Pali by Thanissaro Bhikkhu Copyright © 1999 Thanissaro Bhikkhu. Access to Insight edition © 1999 巴譯英：Thanissaro 比丘 英文版權所有 ©1998 Thanissaro 比丘。 Access to Insight 1998年版 For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such. 歡迎流通：可以再版印刷或以任何的媒體格式製作並流通，這是作者的希望。不過，所有再版流通之作品必須免費和無條件地方式供大眾使用，並且該作品中也必須清楚地標示此一聲 Translator's note: Although this discourse is often cited as the Buddha's carte blanche for following one's own sense of right and wrong, it actually says something much more rigorous than that. Traditions are not to be followed simply because they are traditions. Reports (such as historical accounts or news) are not to be followed simply because the source seems reliable. One's own preferences are not to be followed simply because they seem logical or resonate with one's feelings. Instead, any view or belief must be tested by the results it yields when put into practice; and — to guard against the possibility of any bias or limitations in one's understanding of those results — they must further be checked against the experience of people who are wise. The ability to question and test one's beliefs in an appropriate way is called appropriate attention. The ability to recognize and chose wise people as mentors is called having admirable friends. According to Iti 16-17, these are, respectively, the most important internal and external factors for attaining the goal of the practice. For further thoughts on how to test a belief in practice, see MN 61, MN 95, AN 7.80, and AN 8.53. For thoughts on how to judge whether another person is wise, see MN 110, AN 4.192, and AN 8.54. 英譯者說明：雖然這一部經時常被說成是佛陀基於相對的是非善惡這種世俗的價值觀而說的方便法，但是本經實際上闡明了某些更精確的深義。 傳統，不只因為他們是傳統，就必須被遵奉。報告（像是歷史記錄或新聞），不只因為它們的來源似乎可靠就必須去接受。個人的偏見，不只因為它們似乎合乎邏輯或者合於情理就必須去認同。相反的，任何的觀點或信念都一定要由它付諸實踐之後產生的結果，是好是壞或是有益是無益等來加以勘驗；而且對於那些結果的判讀，為了避免由「個人偏見」及「理解能力有限」而造成判讀錯誤的可能性，就必須更進一步藉由明智者的經驗來加以檢測。以正確的方式詢問與測試某一觀點及信念的能力叫做正確的專注（正定）。辨識並且選擇明智者為善知識的能力叫做選擇善知識。依照《小部．如是語經 16-17》, 這些能力個個都是達到修行目標最重要的內在或外在的因素。 關於如何在修行中測試某一信念之更進一步的說明，請參見：《中部 61經》、《中部95經》、《增支部7．80經》及《增支部8．53經》。而關於如何判斷一個人是否為明智者之更進一步的說，請參見：《中部110經》、《增支部 4．192經》和《增支部 8．54經》。 I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'" 我曾經這麼聽說：有一次，世尊與比丘們在憍薩羅國遊行說法，來到羇舍子小鎮裡葛拉瑪人居住的地方。葛拉瑪人聽說：「沙門喬答摩聲名遠播，祂是釋迦族王子，從釋迦族出家；是阿羅漢、無上正等正覺、明行足、善逝、世間解、無上調御者、天人師、佛、世尊。祂已經被覺悟（這個世界）－ 這麼說是因為祂是透過直接的覺知而通達了宇宙人生之故，亦即覺悟非可強求而得 －祂覺悟這世界中有關天魔外道之法、他們的歷代修行弟子及信眾以及他們的戒律祂也覺悟了普通凡夫的種種；祂所說的教法從開始、中間、至結尾都是至善完美的，祂兼顧事相細節和精神本質兩方面，契理契機地詳細說明了聖道，至極完美，無比純真，他來到這裏了，我們去拜訪這樣可敬的人會得大利益。」 So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence. 於是葛拉瑪人結伴同行一起前去拜訪世尊。他們陸續來到了世尊面前，有一些人禮拜世尊之後坐在一邊；有一些人先和世尊噓寒問暖之後坐在一邊；有一些人先對世尊合掌禮敬之後坐在一邊；有一些人先向世尊介紹自己之後坐在一邊；有一些人則只是安安靜靜坐在一邊。 As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?" 當大家到齊坐好了之後，他們便對世尊說：「世尊啊！有些梵志和僧人來到羇舍子，他們解說自己的教義，讚揚自己的教義，但卻非難、輕蔑、藐視、毀謗、排斥其它的教義。又有另一些梵志和出家人來到羇舍子，他們也是同樣解說自己的教義，讚揚自己的教義，而非難、輕蔑、藐視、毀謗、排斥其它的教義。世尊啊！這真的使我們產生懷疑，使我們覺得迷惑，不知道在這些可敬的梵志和僧人之中，到底誰說的才是真話？誰說的是謊言？」 "Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them. 世尊聽了之後回答：「葛拉瑪人啊！你們有疑慮是正常的，你們有迷惑也是理所當然的。因為面對一件讓人可疑困擾的事情，是自然會產生懷疑迷惑的。（換句話說，你們不必因為不信而內心不安）」 「葛拉瑪人！你們聽著： 01. 不可因為「常常聽人這麼傳說」就信以為真。（或不實謠言故。） 02. 不可因為「是大家遵奉的傳統」就信以為真。（或誤謬荒誕故。） 03. 不可因為「是普遍相信的報告」就信以為真。（或難免疏漏故。） 04. 不可因為「是有經典作依據的」就信以為真。（所載非無疑故。） 05. 不可因為「符合於邏輯的推測」就信以為真。（邏輯有時窮故。） 06. 不可因為「符合於常識的判斷」就信以為真。（常識非真常故。） 07. 不可因為「符合於類比的推論」就信以為真。（物類各有道故。） 08. 不可因為「和自己的觀點吻合」就信以為真。（或成見偏見故。） 09. 不可因為「符合的機率非常高」就信以為真。（或掛萬漏一故。） 10. 不可因為「是導師或權威所說」就信以為真。（仰慕失理智故。） [註一] 葛拉瑪人！當你自己確切知道：‘某些事物是不好的、是錯的、是被明智者譴責的或者採信之後會帶來損害和苦惱’，那麼你們就應當捨棄它們。 "What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?" 接著世尊這麼說道： 「葛拉瑪人！你們認為怎樣？一個人內心生起貪欲，這是有益還是有害的呢？」 "For harm, lord." 「世尊！這是有害的。」 "And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering." 「葛拉瑪人！一個心存貪欲的人，被貪欲征服及纏擾，因而作出殺生、偷盜、邪淫、妄語的行為，這樣是不是會為他帶來長期的損害和苦惱呢？」 "Yes, lord." 「是的，世尊！」 "Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?" 「葛拉瑪人！你們認為怎樣？一個人的內心生起瞋恚，這是有益還是有害的呢？」 "For harm, lord." 「世尊！這是有害的。」 "And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering." 「葛拉瑪人！一個心存瞋恚的人，被瞋恚征服及纏擾，因而作出殺生、偷盜、邪淫、妄語的行為，這樣是不是會為他帶來長期的損害和苦惱呢？」 "Yes, lord." 「是的，世尊！」 "Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?" 「葛拉瑪人！你們認為怎樣？一個人的內心生起愚痴，這是有益還是有害的呢？」 "For harm, lord." 「世尊！這是有害的。」 "And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering." 「葛拉瑪人！一個心存愚痴的人，被愚痴征服及纏擾，因而作出殺生、偷盜、邪淫、妄語的行為，這樣是不是會為他帶來長期的損害和苦惱呢？」 "Yes, lord." 「是的，世尊！」 "So what do you think, Kalamas: Are these qualities skillful or unskillful?" 世尊聽了葛拉瑪人的回答之後，接著又問：「葛拉瑪人！你們認為怎樣？有貪瞋痴心是好還是不好呢？」 "Unskillful, lord." 「世尊啊！這是不好的。」 "Blameworthy or blameless?" 「是錯還是對呢？」 "Blameworthy, lord." 「世尊啊！這是錯的。」 "Criticized by the wise or praised by the wise?" 「是受智者所譴責還是受智者所讚揚呢？」 "Criticized by the wise, lord." 「世尊啊！這是受智者所譴責的。」 "When adopted & carried out, do they lead to harm & to suffering, or not?" 「會帶來損害苦惱還是不會帶來損害苦惱呢？」 "When adopted & carried out, they lead to harm & to suffering. That is how it appears to us." 「世尊啊！會帶來損害和苦惱的。這些就是它們給我們的啟示」 "So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said. 世尊聽了葛拉瑪人的回答，便說：「葛拉瑪人！所以我才說：『 01. 不可因為「常常聽人這麼傳說」就信以為真。（或不實謠言故。） 02. 不可因為「是大家遵奉的傳統」就信以為真。（或誤謬荒誕故。） 03. 不可因為「是普遍相信的報告」就信以為真。（或難免疏漏故。） 04. 不可因為「是有經典作依據的」就信以為真。（所載非無疑故。） 05. 不可因為「符合於邏輯的推測」就信以為真。（邏輯有時窮故。） 06. 不可因為「符合於常識的判斷」就信以為真。（常識非真常故。） 07. 不可因為「符合於類比的推論」就信以為真。（物類各有道故。） 08. 不可因為「和自己的觀點吻合」就信以為真。（或成見偏見故。） 09. 不可因為「符合的機率非常高」就信以為真。（或掛萬漏一故。） 10. 不可因為「是導師或權威所說」就信以為真。（仰慕失理智故。） 葛拉瑪人！當你自己確切知道：‘某些事物是不好的、是錯的、是被明智者譴責的或者採信之後會帶來損害和苦惱’，那麼你們就應當捨棄它們。』」以上是我所說，而且對於我所說的，你們也當依此原則抉擇之。 "Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them. 葛拉瑪人！聽著！ 01. 不可因為「常常聽人這麼傳說」就信以為真。（或不實謠言故。） 02. 不可因為「是大家遵奉的傳統」就信以為真。（或誤謬荒誕故。） 03. 不可因為「是普遍相信的報告」就信以為真。（或難免疏漏故。） 04. 不可因為「是有經典作依據的」就信以為真。（所載非無疑故。） 05. 不可因為「符合於邏輯的推測」就信以為真。（邏輯有時窮故。） 06. 不可因為「符合於常識的判斷」就信以為真。（常識非真常故。） 07. 不可因為「符合於類比的推論」就信以為真。（物類各有道故。） 08. 不可因為「和自己的觀點吻合」就信以為真。（或成見偏見故。） 09. 不可因為「符合的機率非常高」就信以為真。（或掛萬漏一故。） 10. 不可因為「是導師或權威所說」就信以為真。（仰慕失理智故。） 葛拉瑪人！當你自己確切知道：‘某些事物是好的、對的、受智者讚揚的或者採信之後會帶來利益和快樂。’那麼你就應當採信它們。」 "What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?" 接著世尊又問： 「葛拉瑪人！你們認為怎樣？一個人的內心不生起貪欲，這是有益還是有害的呢？」 "For welfare, lord." 「世尊！是有益的。」 "And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness." 「葛拉瑪人！一個不貪欲的人，內心不被貪欲征服及纏擾，因而不殺生、不偷盜、不邪淫、不妄語。這是不是會為他帶來長期的利益和快樂呢？」 "Yes, lord." 「是的，世尊！」 "What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?" 「葛拉瑪人！你們認為怎樣？一個人的內心不生起瞋恚，這是有益還是有害的呢？」 "For welfare, lord." 「世尊！是有益的。」 "And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness." 「葛拉瑪人！一個不瞋恚的人，內心不被瞋恚征服及纏擾，因而不殺生、不偷盜、不邪淫、不妄語。這是不是會為他帶來長期的利益和快樂呢？」 "Yes, lord." 「是的，世尊！」 "What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?" 「葛拉瑪人，你們認為怎樣，一個人的內心不生起愚癡，這是有益還是有害的呢？」 "For welfare, lord." 「世尊！是有益的。」 "And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness." 「葛拉瑪人！一個不愚癡的人，內心不被愚癡征服及纏擾，因而不殺生、不偷盜、不邪淫、不妄語。這是不是會為他帶來長期的利益和快樂呢？」 "Yes, lord." 「是的，世尊！」 "So what do you think, Kalamas: Are these qualities skillful or unskillful?" 世尊聽了葛拉瑪人的回答之後，接著又問：「葛拉瑪人！你們認為怎樣？無貪瞋痴心是好還是不好呢？」 "Skillful, lord." 「世尊啊！是好的。」 "Blameworthy or blameless?" 「是錯還是對呢？」 "Blameless, lord." 「世尊啊！這是對的。」 "Criticized by the wise or praised by the wise?" 「是受智者所譴責還是受智者所讚揚呢？」 "Praised by the wise, lord." 「世尊啊！這是受智者所讚揚的。」 "When adopted & carried out, do they lead to welfare & to happiness, or not?" 「會帶來損害苦惱還是不會帶來損害苦惱呢？」 "When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us." 「世尊啊！不會帶來損害和苦惱的。這些就是它們給我們的啟示」 "So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness" — then you should enter & remain in them.' Thus was it said. And in reference to this was it said. 世尊聽了葛拉瑪人的回答，便說：「葛拉瑪人！所以我才說：『 01. 不可因為「常常聽人這麼傳說」就信以為真。（或不實謠言故。） 02. 不可因為「是大家遵奉的傳統」就信以為真。（或誤謬荒誕故。） 03. 不可因為「是普遍相信的報告」就信以為真。（或難免疏漏故。） 04. 不可因為「是有經典作依據的」就信以為真。（所載非無疑故。） 05. 不可因為「符合於邏輯的推測」就信以為真。（邏輯有時窮故。） 06. 不可因為「符合於常識的判斷」就信以為真。（常識非真常故。） 07. 不可因為「符合於類比的推論」就信以為真。（物類各有道故。） 08. 不可因為「和自己的觀點吻合」就信以為真。（或成見偏見故。） 09. 不可因為「符合的機率非常高」就信以為真。（或掛萬漏一故。） 10. 不可因為「是導師或權威所說」就信以為真。（仰慕失理智故。） 葛拉瑪人！當你自己確切知道：‘某些事物是好的、對的、受智者讚揚的或者採信之後會帶來利益和快樂。’那麼你就應當採信它們。』」以上是我所說，而且對於我所說的，你們也當依此原則抉擇之。 "Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will. 「葛拉瑪人！世尊的聖弟子已經達到無貪、無瞋、無痴，內心清醒明覺，堅定正念，祂精勤正知地將『慈無量心』向東西南北四方各地散發出去，他以充沛、廣大、沒有限量、沒有憤恨、沒有瞋恚的『慈無量心』，不斷精勤正知地向所有方向、所有處所的所有世界散發出去，散發於所有眾生及事物之上。」 "He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will. 「祂精勤正知地將『悲無量心』向東西南北四方各地散發出去，他以充沛、廣大、沒有限量、沒有憤恨、沒有瞋恚的『悲無量心』，不斷精勤正知地向所有方向、所有處所的所有世界散發出去，散發於所有眾生及事物之上。」 "He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will. 「祂精勤正知地將『喜無量心』向東西南北四方各地散發出去，他以充沛、廣大、沒有限量、沒有憤恨、沒有瞋恚的『喜無量心』，不斷精勤正知地向所有方向、所有處所的所有世界散發出去，散發於所有眾生及事物之上。」 "He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. 「祂精勤正知地將『捨無量心』向東西南北四方各地散發出去，他以充沛、廣大、沒有限量、沒有憤恨、沒有瞋恚的『捨無量心』，不斷精勤正知地向所有方向、所有處所的所有世界散發出去，散發於所有眾生及事物之上。」 "Now,Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now: 「葛拉瑪人啊！世尊的聖弟子因為祂的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，祂現前當下就能得到四種自信自証。 "'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires. 1. 『如果死後有來世或者如果有善惡因果業報的話，當身壞命終的時候，我必能依此清淨心投生於天道善趣之中。』這是祂所得到的第一種自信自証。 "'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires. 2. 『即使死後沒有來世或者即使沒有善惡因果業報的話，我也能在今生當中過著沒有憤恨、沒有瞋恚、沒有煩惱，這樣安樂自在的生活。』這是祂所得到的第二種自信自証。 "'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires. 3. 『如果我造作了惡業，那麼不管惡業會受報還是不會受報都沒有關係，因為我知道我心清淨，我對任何人沒有任何的惡意，坦坦蕩蕩。因此就算造作了這種無意的惡業，任何的苦惱又如何能加之於我呢？』這是祂所得到的第三種自信自証。 "'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires. 4. 『如果我沒有造作惡業，那麼不管惡業會受報還是不會受報就更沒有關係了，因為我很清楚明白：我現在已經過著清淨解脫的生活了。』這是祂所得到的第四種自信自証。 "One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now." 葛拉瑪人啊！世尊的聖弟子因為祂的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，祂現前當下就能得到這四種自信自証。」 "So it is, Blessed One. So it is, O One Well-gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now: 「正是如此，世尊！正是如此，善逝！【註2】世尊的聖弟子因為祂的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，祂現前當下就能得到四種自信自証。」 "'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires. 1. 『如果死後有來世或者如果有善惡因果業報的話，當身壞命終的時候，我必能依此清淨心投生於天道善趣之中。』這是祂所得到的第一種自信自証。 "'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires. 2. 『即使死後沒有來世或者即使沒有善惡因果業報的話，我也能在今生當中過著沒有憤恨、沒有瞋恚、沒有煩惱，這樣安樂自在的生活。』這是祂所得到的第二種自信自証。 "'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires. 3. 『如果我造作了惡業，那麼不管惡業會受報還是不會受報都沒有關係，因為我知道我心清淨，我對任何人沒有任何的惡意，坦坦蕩蕩。因此就算造作了這種無意的惡業，任何的苦惱又如何能加之於我呢？』這是祂所得到的第三種自信自証。 "'But if no evil is done through acting, then I can assume myself pure in both ways.' This is the fourth assurance he acquires. 4. 『如果我沒有造作惡業，那麼不管惡業會受報還是不會受報就更沒有關係了，因為我很清楚明白：我現在已經過著清淨解脫的生活了。』這是祂所得到的第四種自信自証。 "One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now. 世尊的聖弟子因為祂的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，祂現前當下就能得到這四種自信自証。 "Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life." 葛拉瑪族人聽聞了世尊的教戒之後說道：「妙極了！世尊！妙極了！簡直就彷彿能把顛倒了的東西翻轉過來；彷彿能把隱蔽不見的東西變現出來；彷彿能為迷路的人指出正道來；又彷彿能以一燈照破千年暗室，而使人得以看到東西啊。世尊也是如此一般地能以各種不同的善巧方便演說法義，使法義更加清楚明白。世尊啊！我們皈依佛、皈依法、皈依僧。願世尊接受我們為優婆塞，我們從現在起，盡此一生，終生皈命！」 【附註】 一、◆Tanissaro之英譯文： "Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them. 葛拉瑪人！當然你們會不確定；當然你們會懷疑。因為當有理由懷疑的時候，我們自然會產生不確定感。因此在這情形之下，葛拉瑪人，不要因為是普信的報告、因為是傳說、因為是傳統、因為是聖典、因為是合乎邏輯推測、因為合於常識、因為合於類推、因為與自己衡量的觀點一致、因為可能性高、或因為'這僧人是我們的導師’的想法而信以為真。當你自己確切知道：‘這些本質上是不好的、錯的、被明智者所譴責的或者你一旦採信則會帶來損害與苦惱的’，那麼你們就應該捨棄他們。 ◆Soma 之英譯文： It is proper for you, Kalamas, to doubt, to be uncertain; uncertainty has arisen in you about what is doubtful. Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias toward a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,' abandon them." 葛拉瑪人！你們會懷疑、會不確定是正當的，因為對於有可疑之事，你自然是會產生不確定感的。來！聽我說！葛拉瑪人！不要因「反覆一再聽得的、傳統、普信之報告、聖典、推測、自明之常理、表面的推論、經衡量後的偏見、可能性大或‘這僧人是我們的導師’的想法」就信以為真。葛拉瑪人！當你們自己確切知道：‘某些事物是不好的、是錯的、是被明智者所譴責的或者你一旦採信會帶來損害和苦惱’，那麼你就應當捨棄它們。 2、Soma之英譯為：So it is, Blessed One. So it is, Sublime one. 正是如此，世尊！正是如此，尊者。 【法義分享：】 這篇經文可以和漢譯本《中阿含經》十六《伽藍經》互相對照。在經中葛拉瑪人向佛陀提出了一個看似平凡無奇，但卻是修學佛道上一個關鍵性見地的問題。因為他們接觸到很多不同的宗教師，而所有的宗教師都說只有自己的才對，其他人的通通都不對，這使得葛拉瑪人覺得很困惑。於是他們跑來問世尊：到底該怎麼來面對這麼多的宗教異說呢？世尊的回答不只在當時，即使是在今天，也是一樣震撼人心的，是古今宗教歷史上破天荒絕無僅有的，祂的回答不但為葛拉瑪人解開了他們心中長期的困惑，更重要的是，佛陀為他們開啟了一個運用自己的理性智慧來面對宇宙人生的覺悟之道。當然，這也是現代行者在修學佛道之初應當把握的正見。 世尊是一位善巧的導師，祂從不強迫別人接受祂的思想觀念，祂只是幫助並引導人們開發自己的智慧，自己去認清因果現象以及事實真相，自己去發現自己的是非與善惡，從而激發出自己轉惡為善的動力。這種啟發式的教導在當時是絕無僅有的，這是佛陀從祂徹底的覺悟中，自然展現出來的無限智慧與慈悲。 『一個持戒和修習四無量心的人，他清楚知道自己所做所為是善的，是清淨的，所以，即使是沒有善惡因果、沒有來世、沒有輪迴這回事也沒關係，因為他這一生就能夠過著快樂又有意義地生活；若是有善惡因果、有來世、有輪迴這回事，他自己也很清楚確知：我的來生必定會投生於善道之中。』 從佛陀這一段開示當中，我們可以很清楚知道：佛法是絕對理性理智的，是當下真實、現實人生的覺悟與解脫之道，絕對不摻雜著迷信或盲目的信仰。覺悟的人生是以過去為借鑑、未來為目標而活在當下，讓自己當下一切身口意的造作都能不重蹈過去覆轍、迎向未來目標且現世安樂解脫，這就是所謂的三世福慧圓滿的人生。佛法不是繫縛牽絆於不可得的過去、汲汲營營於不可知的未來而惶恐迷失於真現實的今生，簡單地說：過去未來都只是為了利益今生，而不是只為了消除過去災業、祈求未來福報而放棄今生，過一種行屍走肉毫無意義的人生。也就是說，佛法雖然說有輪迴、有今生來世，但是佛法的重點反而是要我們擺脫過去的繫縛及未來的框限，而著重在現世的覺悟與解脫，這點佛在《阿蘭若經SN01:10》也為我們指出來了。 T01n0026_p0584c01(00)║ ===================== 小小心得 ===================== 1.真的要哭了 ! 長久以來,漢傳的文言文經典讓我們一直以為這是高尚的! 長久以來,漢傳的文言文經典讓我們一直以為這是比較有智慧的! 長久以來,南傳的法師,阿含經等白話經典讓我們一直以為這是普通的!初入門的 ! 真的! 我們錯了! 當葛拉瑪經一說完,我們真的還要再如理經行一番了! => 依法不依人... 2.佛教是最科學的宗教, 甚至於這篇的說法, 更是典範 ! (因果論)因果關係是碩士論文寫作中必要的研究方法, IV->DV ! 請參考 : 论文题目：社團幹部如何承上啟下發揮影響力? 兼談兩岸開放觀光交流與民主型態(一) 台灣導遊協會 理事長林德仁 http://classic-blog.udn.com/darrenlin123/9395762 (三) IV – DV (因果关系) IV : 獨立變數(因) ; DV:依變數(果) ! 1.女性的教育 ->生育意願 2.勞動參與 ->生育意願 3.薪資所得 ->生育意願 4.社會地位提升 ->生育意願 林彥伶研究發現(樣本是在台灣)，近年來影響台灣女性生育意願的因素已趨緩，但生育意願未見提升。國科會委託研究也發現: 5.老年經濟保障制度。->生育意願 (1~5都是負相關) 6.生育補助 -> 生育意願 7.居住地科技環境 ->生育意願 (6,7 是正相關) 請比對佛陀的教法 : 世尊聽了葛拉瑪人的回答，便說：「葛拉瑪人！所以我才說：『 01. 不可因為「常常聽人這麼傳說」就信以為真。（或不實謠言故。） (IV獨立變數)傳說 => 真。DV(依變數)(X) (兩者之間沒有 (因果关系)) 02. 不可因為「是大家遵奉的傳統」就信以為真。（或誤謬荒誕故。） (IV獨立變數)傳統 => 真。DV(依變數)(X) (兩者之間沒有 (因果关系)) 03. 不可因為「是普遍相信的報告」就信以為真。（或難免疏漏故。） 04. 不可因為「是有經典作依據的」就信以為真。（所載非無疑故。） 05. 不可因為「符合於邏輯的推測」就信以為真。（邏輯有時窮故。） 06. 不可因為「符合於常識的判斷」就信以為真。（常識非真常故。） 07. 不可因為「符合於類比的推論」就信以為真。（物類各有道故。） 08. 不可因為「和自己的觀點吻合」就信以為真。（或成見偏見故。） 09. 不可因為「符合的機率非常高」就信以為真。（或掛萬漏一故。） 10. 不可因為「是導師或權威所說」就信以為真。（仰慕失理智故。） 葛拉瑪人！當你自己確切知道：‘某些事物是好的、對的、受智者讚揚的或者採信之後會帶來利益和快樂。’那麼你就應當採信它們。』」以上是我所說，而且對於我所說的，你們也當依此原則抉擇之。 佛陀說 :我們應當採信它們(信條)有 (KSF): 1,某些事物是好的、 2,對的、 3,受智者讚揚的或者 4,採信之後會帶來利益和快樂。 KSF. 關鍵成功因素(key success factors， KSF) 關鍵成功因素常在探討產業特性與企業戰略之間關係。 1. 可透過(專家)調查表統計。 2. 亦可透過專家深度訪談歸納。 3. 透過品質屋的行列關連圖比對，雖然繁雜，但準確性應能提高。(圖例為 需求項目與供給技術行列關連圖) 哇 ! 太偉大了 ! ~~四依四不依~~ 維基百科，自由的百科全書 藝術 制度 歷史 組織 批評 佛教主題 四依四不依，佛教術語，語出《大般涅槃經》如來性品，「依法不依人。依義不依語。依智不依識。依了義經不依不了義經。[1]」，亦見於龍樹菩薩所造《大智度論》。於釋迦佛陀欲示現入涅槃時，告諸比丘：「從今日應依四法。」佛弟子從今已後當依此四法修學，依此四法辨明佛門善知識，依此四法簡別正邪作師子吼，依此四法乃能正修佛菩提道與解脫道，亦依此四法簡別佛陀正法經論。 《大智度論》云： 「依法」者，法有十二部，應隨此法，不應隨人。 「依義」者，義中無諍好惡、罪福、虛實故，語以得義，義非語也。 「依智」者，智能籌量、分別善惡；識常求樂、不入正要。是故言「不應依識」。 「依了義經」者：有一切智人佛第一，一切諸經書中佛法第一，一切眾生中比丘僧第一；布施得大富，持戒得生天——如是等是了 義經。如說：法師說法有五種利：一者、大富，二者、人所愛，三者、端正，四者、名聲，五者、後得涅槃——是為未了義[2]。 依法不依人[編輯] 依法者也就是依於佛所說三藏十二部經典。現世中若人所說法與佛說經律相契合、不相違背，就應當依止法、受持法。[3] 若有人有大名聲、大道場，所說法若是非法，則不應信受，當遠離。[4] 依法。是法門即是詮教。人是能示詮之人。藉人求皆捨人不依人而往也。[5] 依義不依語[編輯] 義解有四。一對相顯實所以名義。二對體彰用義用名義。三對惡論善義利名義。四對因彰果。德義名義。 依義者。真實義中無諍、好惡、罪福、虛實，以語言、文字來闡述真實義，令學人得以實證。但是語言、文字非真，真非語言、文字。如人以指指月以示惑者，惑者視指而不視月，人語之言，我以指指月令汝知之，何看指而不視月。此亦如是，語為義指，語非義也，是以故不應依語。[6] 若善男子善女人。隨文字說者墮在邪見。自身失壞第一義諦。亦壞他人令不覺知。[7]是以故不應依語。 依智不依識[編輯] 依智者，智能籌量分別善惡。識常求樂不入正要，是故言不應依識。[8] 謂不唯聽聞而生知足，便不進修法隨法行，然為盡諸漏勤求自內證真諦智。[9] 智無分別能決斷故，是以應依。識為了別能起於染著，故不應依。 智是了因。由智顯如故次辨之。[10] 依了義經不依不了義經[編輯] 了義經者，一切諸經皆是了義，以依義故，一切法不可說故，菩薩如是名為依了義經。若人於一切經，不能如是依義，是名不了義。何故名不了？是人不了義故，行塵垢道常為所牽；為誰所牽？為聲所牽；了義者不隨於聲，何以故？其義不可說故，菩薩知一切法離諸邊非了相。自在王！依如是義趣法者，一切諸經皆是了義。不如是依者，一切諸經皆是不了義。[11] ========= 傳印大居士? ...未來我一定是 !過去可能是 !現在一直努力就會是 ! |
|
| ( 知識學習｜考試升學 ) |
