杂阿含经讲义 释大云 解经 [1] 正确考察五蕴之无常、苦、非我，善处之而得自在。 [2] 叙说正确地观察五蕴之无常、苦、空、非我，从而可得自在。 [3] 正思惟= 观五蕴无常 →欲贪断 = 心解脱。 [4] 正确观察五蕴无常、苦、空、非我，才得解脱。 杂阿含经卷一 阴相应 (二) 2（二）正思惟经 一、序分 如是我闻。 一时，佛住舍卫国只树给孤独园。 二、正宗分 ＊观「五蕴」无常 尔时、世尊告诸比丘：『於色当正思惟 ，[观] 色 无常如实知。所以者何？比丘！於色正 思惟，观色无常如实知 者，於色欲贪断；欲贪断者，说心解脱。 如是受……。想……。行……。识当正思惟，观识无常如实知。所以者何？於识正思惟， 观识无常者，则於识欲贪断；欲贪断者，说心解脱。 如是心解脱者，若欲自证，则能自证：我生已尽，梵行已立，所作已作，自知不受後有。 三、流通分 时诸比丘闻佛所说，欢喜奉行。 ------------------------------------------------------------------------------ Sutta Pitaka Sauyutta Nikaya Division III Y Khandhaka Book 21 Y Khandha Sauyutta Section 1 Y The Root Fifty Chapter 2 Y Anicca (Dutiyo) Vagga 21. 1. 2. 4. (15) Yad aniccau I Y That Which is Impermanent I 1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapiooika in Jeta's grove in Savatthi. 2. From there the Blessed One addressed the monks: 3. Monks, matter is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine it is not I or my self. This should be seen as it really is, with right wisdom. 4. Feelings are impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom. 5. Monks, perceptions are impermanent, those which are impermanent are unpleasant and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom. 6. Intentions are impermanent, those which are impermanent are unpleasant, and those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom. 7. Consciousness is impermanent, that which is impermanent is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom. 8. Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'u 南传汉译大藏经 [一五] 第四 无常者1(一) 一~二 [尔时，世尊]在舍卫城……乃至…… 三 「诸比丘!色是无常，无常者是苦，苦者是无我，无我者非我所，非我，非我之 我。应以正慧如实作如是观。 四 受是无常，无常者是苦，苦者是无我，无我者非我所，非我，非我之我。应以 正慧如实作如是观。 五 相是无常…… 六 行是无常…… 七 识是无常，无常者是苦，苦者是无我，无我者非我所，非我，非我之我。应以 正慧如实作如是观。 八 诸比丘!有闻之圣弟子……乃至……知：……不受後有。」 注1 汉译杂阿含经卷一(大正藏二、二a) (庄春江译) 相应部22相应15经/凡无常者经(蕴相应/蕴篇/修多罗) 起源於舍卫城。 　　 「比丘们！色是无常的，凡无常者都是苦的，凡苦者都是无我，凡无我者都应该以正确之 慧这样如实被看作： 　　 『这不是我的，我不是这个，这不是我的真我。』 　　 受是无常的，凡无常者都是苦的，凡苦者都是无我，凡无我者都应该以正确之慧这样如实 被看作： 　　 『这不是我的，我不是这个，这不是我的真我。』 　　 想是无常的……（中略）行是无常的……。 识是无常的，凡无常者都是苦的，凡苦者都是无我，凡无我者都应该以正确之慧这样如实 被看作： 　　 『这不是我的，我不是这个，这不是我的真我。』 　　 当这麽看时……（中略）不再有这样[轮回]的状态了。」 ------------------------------------------------------------------------------ Sutta Pitaka Sauyutta Nikaya Division III Y Khandhaka Book 21 Y Khandha Sauyutta Section 1 Y The Root Fifty Chapter 2 Y Anicca (Dutiyo) Vagga 21. 1. 2. 5. (16) Yad aniccam II Y That which is impermanent II 1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapiooika in Jeta's grove in Savatthi. 2. From there the Blessed One addressed the monks: 3. Monks, matter is unpleasant, that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom. 4. Feelings are unpleasant, those which are unpleasant are not self. Those which are not self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom. 5. Perceptions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom. 6. Intentions are unpleasant, those which are unpleasant are not self. Those which are not self are not mine. They are not I or my self. This should be seen as it really is, with right wisdom. 7. Consciousness is unpleasant, and that which is unpleasant is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom. 8. Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'u 南传汉译大藏经 [一六] 第五 无常者(二) 一~二 [尔时，世尊]在舍卫城……乃至…… 三 「诸比丘!色是苦，苦者是无我，无我者非我所，非我，非我之我。 四 受是苦…… 五 想是苦…… 六 行是苦…… 七 识是苦，苦者是无我，无我者非我所，非我，非我之我。应以正慧如实作如是 观。 八 诸比丘!有闻之圣弟子……乃至……知：……不受後有。」 (庄春江译) 相应部22相应16经/凡无常者经(蕴相应/蕴篇/修多罗) 起源於舍卫城。 　　 「比丘们！色是苦的，凡苦者都是无我，凡无我者都应该以正确之慧这样如实被看作： 　　 『这不是我的，我不是这个，这不是我的真我。』 　　 受是苦的……想是苦的……行是苦的……识是苦的，凡苦者都是无我，凡无我者都应该以 正确之慧这样如实被看作： 　　 『这不是我的，我不是这个，这不是我的真我。』 　　 当这麽看时，……（中略）不再有这样[轮回]的状态了。」 ------------------------------------------------------------------------------ Sutta Pitaka Sauyutta Nikaya Division III Y Khandhaka Book 21 Y Khandha Sauyutta Section 1 Y The Root Fifty Chapter 2 Y Anicca (Dutiyo) Vagga 21. 1. 2. 6. (17) Yad aniccam III Y That Which is Impermanent III 1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapiooika in Jeta's grove in Savatthi. 2. From there the Blessed One addressed the monks: 3. Monks, matter lacks self, that which lacks self is not mine it is not I or my self. This should be seen as it really is, with right wisdom. 4. Feelings lack self. That which lacks self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom. 5. Monks, perceptions lack self. Those which lack self are not mine, they are not I or my self. This should be seen as it really is, with right wisdom. 6. Intentions are not self, they are not mine. They are not I or my self. This should be seen as it really is, with right wisdom. 7. Consciousness is not self. That which is not self is not mine, it is not I or my self. This should be seen as it really is, with right wisdom. 8. Monks, the noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions, and turns from consciousness. Turning, [he] is calmed and released. Knowledge arises: I am released; birth is destroyed, the holy life is lived to the end, and I know there is nothing more to wish.'u 南传汉译大藏经 [一七] 第六 无常者(三) 一~二 [尔时，世尊]在舍卫城……乃至…… 三 「诸比丘!色是无我，无我者非我所，非我，非我之我。应以正慧如实作如是观。 四~六 受是无我……想是无我……行是无我…… 七 识是无我，无我者非我所，非我，非我之我。应以正慧如实作如是观。 八 诸比丘!有闻之圣弟子……乃至……知：……不受後有。」 (庄春江译) 相应部22相应17经/凡无我者经(蕴相应/蕴篇/修多罗) 起源於舍卫城。 　　 「比丘们！色是无我，凡无我者都应该以正确之慧这样如实被看作： 　　 『这不是我的，我不是这个，这不是我的真我。』 　　 受是无我……想是无我……行是无我……识是无我，凡无我者都应该以正确之慧这样如实 被看作： 　　 『这不是我的，我不是这个，这不是我的真我。』 　　 当这麽看时，……（中略）不再有这样[轮回]的状态了。」 ------------------------------------------------------------------------------ Sutta Pitaka Sauyutta Nikaya Division III Y Khandhaka Book 21 Y Khandha Sauyutta Section 1 Y The Root Fifty Chapter 2 Y Anicca (Dutiyo) Vagga 21. 1. 5. 10. (52) Nandikkhaya II Y Destruction of Interest II 1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapiooika in Jeta's grove in Savatthi. 2. From there the Blessed One addressed the monks: 3. Monks, wisely reflect matter and the sign as impermanent as it really is. When the monk wisely reflects matter and the sign as impermanent, as it really is, he turns from matter. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said. 4. Monks, wisely reflect the feeling and the sign as impermanent as it really is. When the monk wisely reflects the feeling and the sign, as impermanent as it really is, he turns from feelings. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said. 5. Monks, wisely reflect the perception and its sign as impermanent, as it really is. When the monk wisely reflects the perception and the sign as impermanent as it really is, he turns from perceptions. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said. 6. Monks, wisely reflect the intention and the sign as impermanent, as it really is. When the monk wisely reflects the intention and the sign as impermanent, as it really is, he turns from intentions. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said. 7. Monks, wisely reflect consciousness and the sign as impermanent, as it really is. When the monk wisely reflects consciousness and the sign as impermanent, as it really is, he turns from consciousness. Destroying interest is destroying greed and destroying greed is destroying interest. With the destruction of interest and greed the mind is released and well released, it is said.u 南传汉译大藏经 [五二] 第十 喜尽1(二) 一~二 [尔时，世尊]在舍卫城……乃至…… 三 「诸比丘!对色如理作意，且如实以观色之无常性!诸比丘!比丘若对色如理作 意，如实以观色之无常性者，则厌患於色。喜尽故贪尽，贪尽故喜尽。喜贪尽故， 名为心解脱、善解脱。 四 诸比丘!对受如理作意，且如实以观受之无常性!诸比丘!比丘若对受如理作 意，如实以观受之无常性者，则厌患於受。喜尽故贪尽，贪尽故喜尽。喜贪尽故， 名为心解脱、善解脱。 五 诸比丘!对想…… 六 诸比丘!对行如理作意，且如实以观行之无常性!诸比丘!比丘若对行如理作 意，如实以观行之无常性者，则厌患於色。喜尽故贪尽，贪尽故喜尽。喜贪尽故， 名为心解脱、善解脱。 七 诸比丘!对识如理作意，且如实以观识之无常性!诸比丘!比丘若对识如理作 意，如实以观识之无常性者，则厌患於识。喜尽故贪尽，贪尽故喜尽。喜贪尽故， 名为心解脱、善解脱。」 注1 汉译未详。 此品之摄颂曰： 自洲以及道 无常等皆二 观见蕴输那 喜尽皆有二 根本五十经品之摄颂曰： 名那拘罗父 无常及重担 非汝所应法 自洲五十经 是名为第一 (庄春江译) 相应部22相应52经/欢喜的灭尽经第二(蕴相应/蕴篇/修多罗) 起源於舍卫城。 　　 「比丘们！你们要如理作意色，你们要如实观察色的无常。 　　 比丘们！当比丘如理作意色、如实观察色的无常时，则在色上厌。 　 由欢喜的灭尽而贪灭尽；由贪的灭尽而欢喜灭尽，由欢喜与贪的灭尽而心解脱，这被称为 『善解脱』。 　　 比丘们！你们要如理作意受，你们要如实观察受的无常。 　　 比丘们！当比丘如理作意受、如实观察受的无常时，则在受上厌。 　　 由欢喜的灭尽而贪灭尽；由贪的灭尽而欢喜灭尽，由欢喜与贪的灭尽而心解脱，这被称为 『善解脱』。 　　 比丘们！你们要如理作意於想……。 　　 比丘们！你们要如理作意於行，你们要如实观察行的无常。 　　 比丘们！当比丘如理作意於行、如实观察行的无常时，则在行上厌。 　　 由欢喜的灭尽而贪灭尽；由贪的灭尽而欢喜灭尽，由欢喜与贪的灭尽而心解脱，这被称为 『善解脱』。 　　 比丘们！你们要如理作意於识，你们要如实观察识的无常。 　　 比丘们！当比丘如理作意於识、如实观察识的无常时，则在识上厌。 　　 由欢喜的灭尽而贪灭尽；由贪的灭尽而欢喜灭尽，由欢喜与贪的灭尽而心解脱，这被称为 说『善解脱』。」 　　 自洲品第五，其摄颂： 　　 「自洲、道迹、两则无常， 认为、蕴、两则输屡那、两则欢喜的灭尽。」 ------------------------------------------------------------------------------ 南北传经文比对(庄春江作)： 1.北传经文「如是我闻……欢喜奉行。」的经文格式，参看《杂阿含1经》、 《杂阿含30经》「经文比对」。 　　 2.北传经文的「正思惟」， 相当於南传经文的「如理作意」(yoniso manasikarotha， 汉译经文也译作「如理思惟」)， 菩提比丘长老英译为「周密的注意」(careful attention)。 按：「如理」(yoniso)是「从起源；从根源」的意思，「作意」(manasikaroti)为「意 」与「作」的复合词，可以是「注意」，也可以有「思惟」的意思。而「八正道」中的 「正思惟」，另译为「正志」，参看《杂阿含70经》「八支圣道」「经文比对」，与此处 的「正思惟」所指不同。 　　 3.北传经文「观……如实知」，南传经文作「应该以正确之慧这样如实被看作」，「应该 ……被看作」(da??habba?)是「应该被理解成；应当被认为作」的意思，菩提比丘长老 英译为「应该被看见」(should be seen)，参看《杂阿含24经》「经文比对」。 　　 4.北传经文的「心解脱」，另可参看《杂阿含710经》， 南传经文的「心解脱」(citta? vimutta?)， 菩提比丘长老英译为「心自由了」(the mind is liberated)，这里说的「心」是指「心 理上的」，「解脱」是指不再生死流转之解脱。 　　 5.北传经文最後的「如是正思惟无常，苦、空、非我亦复如是。」参看《杂阿含1经》、 《杂阿含30经》「经文比对」。 　　 6.南传经文「当这麽看时……（中略）」全文参看《杂阿含1经》之对应南传经文。 　　 7.南传经文「这不是我的，我不是这个，这不是我的真我」，参看《杂阿含9经》「经文比 对」。 　　 8.南传经文的「这被称为『善解脱』」，参看《杂阿含1经》「经文比对」。 　　 9.《相应部22相应52经》後面之「摄颂」(udd?na)，《瑜伽师地论》译作「嗢拖南」，这 与《杂阿含7经》在「时，诸比丘闻佛所说，欢喜奉行。」经文後面之「无常及苦、空、 非我、正思惟，无知等四种，及於色喜乐。」的性质是一样的， 这是前面十经(22相应43-52经)经文的经名(北传无经名，则采经文中的关键词)的依序串 集，一方面排定了经文的顺序，另一方面帮助背诵经文的「持经者」之记忆。 -- 我们利用的钱，只是我们所设立的习俗罢了。在习俗裹它有它的功用；颁令它当钱，它 就变成钱。然而，事实上「钱是什麽」没有人能说得上来。当某事得到了普遍的认同， 而後就会产生一个习俗来满足这需求。世问就是这样。---《生此》 --

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