南北傳 雜（相應）阿含經對照 陰相應2

[yggdrasils (尤克特拉希爾)]

雜阿含經講義
釋大雲

解經
[1] 正確考察五蘊之無常、苦、非我，善處之而得自在。
[2] 敘說正確地觀察五蘊之無常、苦、空、非我，從而可得自在。
[3] 正思惟= 觀五蘊無常 →欲貪斷 = 心解脫。
[4] 正確觀察五蘊無常、苦、空、非我，才得解脫。

雜阿含經卷一
陰相應 (二)
2（二）正思惟經

一、序分
如是我聞。
一時，佛住舍衛國祇樹給孤獨園。

二、正宗分
＊觀「五蘊」無常
爾時、世尊告諸比丘：『於色當正思惟 ，[觀] 色 無常如實知。所以者何？比丘！於色正
思惟，觀色無常如實知 者，於色欲貪斷；欲貪斷者，說心解脫。

如是受……。想……。行……。識當正思惟，觀識無常如實知。所以者何？於識正思惟，
觀識無常者，則於識欲貪斷；欲貪斷者，說心解脫。

如是心解脫者，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。

三、流通分
時諸比丘聞佛所說，歡喜奉行。
------------------------------------------------------------------------------
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


南傳漢譯大藏經
 [一五] 第四 無常者1(一)

一~二  [爾時，世尊]在舍衛城……乃至……

三    「諸比丘!色是無常，無常者是苦，苦者是無我，無我者非我所，非我，非我之
       我。應以正慧如實作如是觀。

四     受是無常，無常者是苦，苦者是無我，無我者非我所，非我，非我之我。應以
       正慧如實作如是觀。

五     相是無常……

六     行是無常……

七     識是無常，無常者是苦，苦者是無我，無我者非我所，非我，非我之我。應以
       正慧如實作如是觀。

八     諸比丘!有聞之聖弟子……乃至……知：……不受後有。」

    註1 漢譯雜阿含經卷一(大正藏二、二a)


(莊春江譯)
相應部22相應15經/凡無常者經(蘊相應/蘊篇/修多羅)

起源於舍衛城。
　　
「比丘們！色是無常的，凡無常者都是苦的，凡苦者都是無我，凡無我者都應該以正確之
慧這樣如實被看作：
　　
『這不是我的，我不是這個，這不是我的真我。』
　　
受是無常的，凡無常者都是苦的，凡苦者都是無我，凡無我者都應該以正確之慧這樣如實
被看作：
　　
『這不是我的，我不是這個，這不是我的真我。』
　　
想是無常的……（中略）行是無常的……。

識是無常的，凡無常者都是苦的，凡苦者都是無我，凡無我者都應該以正確之慧這樣如實
被看作：
　　
『這不是我的，我不是這個，這不是我的真我。』
　　
當這麼看時……（中略）不再有這樣[輪迴]的狀態了。」
------------------------------------------------------------------------------
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


南傳漢譯大藏經 
[一六] 第五 無常者(二)

一~二  [爾時，世尊]在舍衛城……乃至……

三    「諸比丘!色是苦，苦者是無我，無我者非我所，非我，非我之我。

四     受是苦……

五     想是苦……

六     行是苦……

七     識是苦，苦者是無我，無我者非我所，非我，非我之我。應以正慧如實作如是
       觀。

 八    諸比丘!有聞之聖弟子……乃至……知：……不受後有。」


(莊春江譯)
相應部22相應16經/凡無常者經(蘊相應/蘊篇/修多羅)

起源於舍衛城。
　　
「比丘們！色是苦的，凡苦者都是無我，凡無我者都應該以正確之慧這樣如實被看作：
　　
『這不是我的，我不是這個，這不是我的真我。』
　　
受是苦的……想是苦的……行是苦的……識是苦的，凡苦者都是無我，凡無我者都應該以
正確之慧這樣如實被看作：
　　
『這不是我的，我不是這個，這不是我的真我。』
　　
當這麼看時，……（中略）不再有這樣[輪迴]的狀態了。」
------------------------------------------------------------------------------
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


南傳漢譯大藏經
[一七] 第六 無常者(三)

一~二  [爾時，世尊]在舍衛城……乃至……

三    「諸比丘!色是無我，無我者非我所，非我，非我之我。應以正慧如實作如是觀。

四~六  受是無我……想是無我……行是無我……

七     識是無我，無我者非我所，非我，非我之我。應以正慧如實作如是觀。

八     諸比丘!有聞之聖弟子……乃至……知：……不受後有。」


(莊春江譯)
相應部22相應17經/凡無我者經(蘊相應/蘊篇/修多羅)

起源於舍衛城。
　　
「比丘們！色是無我，凡無我者都應該以正確之慧這樣如實被看作：
　　
『這不是我的，我不是這個，這不是我的真我。』
　　
受是無我……想是無我……行是無我……識是無我，凡無我者都應該以正確之慧這樣如實
被看作：
　　
『這不是我的，我不是這個，這不是我的真我。』
　　
當這麼看時，……（中略）不再有這樣[輪迴]的狀態了。」
------------------------------------------------------------------------------
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


南傳漢譯大藏經
[五二] 第十 喜盡1(二)

一~二  [爾時，世尊]在舍衛城……乃至……

三    「諸比丘!對色如理作意，且如實以觀色之無常性!諸比丘!比丘若對色如理作
       意，如實以觀色之無常性者，則厭患於色。喜盡故貪盡，貪盡故喜盡。喜貪盡故，
      名為心解脫、善解脫。

四    諸比丘!對受如理作意，且如實以觀受之無常性!諸比丘!比丘若對受如理作
      意，如實以觀受之無常性者，則厭患於受。喜盡故貪盡，貪盡故喜盡。喜貪盡故，
      名為心解脫、善解脫。

五    諸比丘!對想……

六    諸比丘!對行如理作意，且如實以觀行之無常性!諸比丘!比丘若對行如理作
      意，如實以觀行之無常性者，則厭患於色。喜盡故貪盡，貪盡故喜盡。喜貪盡故，
      名為心解脫、善解脫。

七    諸比丘!對識如理作意，且如實以觀識之無常性!諸比丘!比丘若對識如理作
      意，如實以觀識之無常性者，則厭患於識。喜盡故貪盡，貪盡故喜盡。喜貪盡故，
      名為心解脫、善解脫。」

    註1 漢譯未詳。

此品之攝頌曰：

          自洲以及道
          無常等皆二
          觀見蘊輸那
          喜盡皆有二

根本五十經品之攝頌曰：

          名那拘羅父
          無常及重擔
          非汝所應法
          自洲五十經
          是名為第一


(莊春江譯)
相應部22相應52經/歡喜的滅盡經第二(蘊相應/蘊篇/修多羅)

起源於舍衛城。
　　
「比丘們！你們要如理作意色，你們要如實觀察色的無常。
　　
比丘們！當比丘如理作意色、如實觀察色的無常時，則在色上厭。
　
由歡喜的滅盡而貪滅盡；由貪的滅盡而歡喜滅盡，由歡喜與貪的滅盡而心解脫，這被稱為
『善解脫』。
　　
比丘們！你們要如理作意受，你們要如實觀察受的無常。
　　
比丘們！當比丘如理作意受、如實觀察受的無常時，則在受上厭。
　　
由歡喜的滅盡而貪滅盡；由貪的滅盡而歡喜滅盡，由歡喜與貪的滅盡而心解脫，這被稱為
『善解脫』。
　　
比丘們！你們要如理作意於想……。
　　
比丘們！你們要如理作意於行，你們要如實觀察行的無常。
　　
比丘們！當比丘如理作意於行、如實觀察行的無常時，則在行上厭。
　　
由歡喜的滅盡而貪滅盡；由貪的滅盡而歡喜滅盡，由歡喜與貪的滅盡而心解脫，這被稱為
『善解脫』。
　　
比丘們！你們要如理作意於識，你們要如實觀察識的無常。
　　
比丘們！當比丘如理作意於識、如實觀察識的無常時，則在識上厭。
　　
由歡喜的滅盡而貪滅盡；由貪的滅盡而歡喜滅盡，由歡喜與貪的滅盡而心解脫，這被稱為
說『善解脫』。」
　　
自洲品第五，其攝頌：
　　
「自洲、道跡、兩則無常，
認為、蘊、兩則輸屢那、兩則歡喜的滅盡。」
------------------------------------------------------------------------------
南北傳經文比對(莊春江作)：

1.北傳經文「如是我聞……歡喜奉行。」的經文格式，參看《雜阿含1經》、
 《雜阿含30經》「經文比對」。
　　
2.北傳經文的「正思惟」，
  相當於南傳經文的「如理作意」(yoniso manasikarotha，
  漢譯經文也譯作「如理思惟」)，
  菩提比丘長老英譯為「周密的注意」(careful attention)。
  按：「如理」(yoniso)是「從起源；從根源」的意思，「作意」(manasikaroti)為「意
  」與「作」的複合詞，可以是「注意」，也可以有「思惟」的意思。而「八正道」中的
 「正思惟」，另譯為「正志」，參看《雜阿含70經》「八支聖道」「經文比對」，與此處
  的「正思惟」所指不同。
　　
3.北傳經文「觀……如實知」，南傳經文作「應該以正確之慧這樣如實被看作」，「應該
  ……被看作」(da??habba?)是「應該被理解成；應當被認為作」的意思，菩提比丘長老
  英譯為「應該被看見」(should be seen)，參看《雜阿含24經》「經文比對」。
　　
4.北傳經文的「心解脫」，另可參看《雜阿含710經》，
  南傳經文的「心解脫」(citta? vimutta?)，
  菩提比丘長老英譯為「心自由了」(the mind is liberated)，這裡說的「心」是指「心
  理上的」，「解脫」是指不再生死流轉之解脫。
　　
5.北傳經文最後的「如是正思惟無常，苦、空、非我亦復如是。」參看《雜阿含1經》、
  《雜阿含30經》「經文比對」。
　　
6.南傳經文「當這麼看時……（中略）」全文參看《雜阿含1經》之對應南傳經文。
　　
7.南傳經文「這不是我的，我不是這個，這不是我的真我」，參看《雜阿含9經》「經文比
  對」。
　　
8.南傳經文的「這被稱為『善解脫』」，參看《雜阿含1經》「經文比對」。
　　
9.《相應部22相應52經》後面之「攝頌」(udd?na)，《瑜伽師地論》譯作「嗢拖南」，這
  與《雜阿含7經》在「時，諸比丘聞佛所說，歡喜奉行。」經文後面之「無常及苦、空、
  非我、正思惟，無知等四種，及於色喜樂。」的性質是一樣的，
  這是前面十經(22相應43-52經)經文的經名(北傳無經名，則採經文中的關鍵詞)的依序串
  集，一方面排定了經文的順序，另一方面幫助背誦經文的「持經者」之記憶。

--
我們利用的錢，只是我們所設立的習俗罷了。在習俗裹它有它的功用；頒令它當錢，它
就變成錢。然而，事實上「錢是什麼」沒有人能說得上來。當某事得到了普遍的認同，
而後就會產生一個習俗來滿足這需求。世問就是這樣。---《生此》

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