《雜阿含1經》如是我聞，一時佛住舍衛國祇樹給孤獨園。爾時世尊告諸比丘：「當觀色無常。如是觀者，則為正觀﹔正觀者，則生厭離﹔厭離者，喜貪盡﹔喜貪盡者，說心解脫。如是觀受、想、行、識無常。如是觀者，則為正觀﹔正觀者，則生厭離﹔厭離者，喜貪盡﹔喜貪盡者，說心解脫。如是，比丘，心解脫者，若欲自證，則能自證﹔我生已盡，梵行已立，所作已作，自知不受後有。如觀無常，苦、空、非我亦復如是。」時諸比丘聞佛所說，歡喜奉行。
（相應部尼柯耶S22.12-14 Anicca無常）Thus I have heard. At Savatthi, there the Blessed One side and said this “Bhikkhus, form is impermanent, feeling is impermanent, perception is impermanent, volitional formations is impermanent, consciousness is impermanent.
如是我聞，一時佛住舍衛城。爾時世尊告諸比丘：「比丘，色無常﹔受、想、行、識無常。
Seeing thus, bhikkhus, the instructed noble disciples experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.
觀察色無常，受、想、行、識無常，諸比丘，多聞聖弟子對色厭離，對受、想、行、識厭離。
Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated.厭離則喜貪盡，喜貪盡則解脫。
When it is liberated there comes the knowledge:[It is liberated.]
解脫則自知已解脫(若欲自證，則能自證)。
He understands : ”Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” (Suffering,Nonself)
他自知：〔生已盡，梵行已立，所作已作，不受後有。〕如觀無常，苦、空、非我亦復如是。〕
3 則留言:
巴利本只說無常,苦,非我;卻沒有說空.
而根據瑜伽師地論,世尊為調伏四種所化有情 -- 即有常見者,有斷見者,有現法涅槃見者,有薩迦耶見者, 分別以無常,苦,空,非我調伏之.
不知是否有大德曾經討論過二個版本中這個差異處?
＜《不知是否有大德曾經討論過二個版本中這個差異處?》＞
據我所知、所讀，有人指出這個差異，但是尚未有人對此做推論。
感覺上“空”是後來加上去的。沒有道理巴利經典會把它給漏掉。雜阿含經是有部所傳，‘有部建立一切法的實有同時即為了否定“人我”’，是故特別把空給加上去。
無常是苦，苦則非我，在這裡把空加進去是有點突兀.
張貼留言