在進入 comprehension by groups 之前, 還是先弄清楚一些名詞的意思比較好。否則讀起來總有些似懂非懂。
怎樣的遍知叫作 full-understanding as the known? 《清淨道論》說, "色以惱壞為相; 受以所受為相", 以這樣的觀察各別事物的特性(自相)來瞭解宇宙世間叫作 full-understanding as the known. "色是無常, 受也是無常", 以這樣的觀察來瞭解宇宙世間的一切存在之共有性質(共相), 則是 full-understanding as investigation。
這裡惱壞, 所受, 自相, 共相是《清淨道論》譯者葉均的譯法。英語翻成 being molested, being felt, specific characteristics, general characteristics.
呂澂在《中國佛學源流略講》第八講提到天台宗智者大師的圓融三諦學說時, 有如下之說明:
此說認為,從相互联繫的觀點看來,一切法都可以說具有三軌(法,是軌持之意。“持”就外延言,即在一定範圍中的法体;“軌”就内涵言,即令人產生一种理解的意義),三軌是:真性(本质)、觀照(認識)、資成(對其他法特别是觀照發生作用)。三軌分别配合成空、假、中,他不是泛泛講空,而是從各法的别相上说。一切法都有其在認識上所執著的别相(即自性),如色以質碍為自性,色空就是空去這種自性;受以領纳為自性,受空就是空其領纳的自性。同時以假(資成)為契機,而認識法的本質(真性),這就是中。空假中三者并非次第關係,而是同時存在,互不妨碍,所以叫做“圆融三諦”。這種說法,比慧思講“一心三觀”當然要周密多了。
圓融三諦是從一心三觀學說發展, 再融合當時中國各家學說, 做了一番抉擇去取功夫組織而成。然而, 不論一心三觀或圓融三諦, 都是中國的僧人從不完整的資料中對"三遍知"所作猜想的結果。此中惱壞, 所受,翻成質碍, 領納, 比葉均的翻譯好很多; 自相則翻成別相(即自性)。共相在這段文字沒有提到, 但似乎還是翻成共相。
漢譯佛經的專有名詞是造成中國佛學"博大精深"的主要原因。每個人依自己的猜想自創一套學說, 或根據專有名詞的錯誤理解作想當然耳的創見, 治絲益棼。所以西遊記作者吳承恩會說, 誰聽得絕想崖前,無陰樹下,杜宇一聲春曉?
《清淨道論》研究
Saturday, December 29, 2012
Friday, December 28, 2012
什麼是道, 什麼不是道? 與"三遍知"的關係
人在年輕時, 涉世未深, 卻往往知道什麼是對, 什麼是錯。但是因為年輕, 對自己沒有把握, 受到環境因素影響, 困頓消磨, 便失去了明辨是非的能力, 甚而走到錯誤的道上。
修習慧學, 到了第三階段, 就是要藉著所學所見來確認什麼是道什麼不是道。確認什麼是道什麼不是道之後, 就沒有理由再往錯的方向走。
如何確認什麼是道什麼不是道? 首先必須修習 comprehension by groups. 而 comprehension by groups 是修習內觀的實際開始(之前的見清淨及度疑清淨只不過是準備階段)。除此之外, 在確認什麼是道什麼不是道的過程中, full-understanding as investigation(三遍知中的審察遍知)便會產生。
所謂三遍知, 是世俗的, 非出世間的, 三種遍知(full-understanding)。第一種遍知是 full-understanding as the known(知遍知), 第二種即是確認什麼是道什麼不是道的過程中會產生的 full-understanding as investigation, 第三種是 full-understanding as abandoning(斷遍知)。唐朝的玄奘法師可以說達到知遍知的階段, 但由於他把自己的心力都用在翻譯經典上, 所以難說是完成了審察遍知。號稱東土釋迦的智者大師臨終時, 弟子問他證入何種果位? 回答說:「我不領眾, 必淨六根; 損己利人, 但登五品。」也就是說甚至連初果(須陀洹)斷見惑都沒有達到。而達到第一種遍知的叫小須陀洹(lesser stream-enterer). 智者大師大概就在這個階段。
Saturday, November 17, 2012
探求“針尖芥子“之義
為了瞭解“針尖芥子“之意,用 Google 搜尋了一下,在大乘經典裡,大致是說很難得的意思,如:
- 佛經上說「正法極難值遇」,《涅槃經》上比喻為「從兜率天投一芥子至閻浮提的針尖上」;
- 把芥子往朝上的針尖上撒,芥子極難立在針尖上,得暇满人身寶就像這樣難;
但是針尖芥子的形容最早應該出現在南傳《法句經》:
401. Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures — him do I call a holy man.
針尖上的芥子有如蓮葉上的水,都不會附著。這偈經文的意思是:
猶如水落於蓮葉,亦如置芥子於針尖;
不染著於愛欲者,可以稱他為婆羅門。
所以古漢譯《法句經》就直接譯為:
心棄惡法,如蛇脫皮;不為欲污,是謂梵志。
但是我一開始並未理解到這個意思,直到我查詢到《清淨道論》說到:
當他嘗試分別諸界時,其瞋恨即找不到立足處,就好像在針尖的芥子,或像在空中油漆。
在空中油漆自然油不上去。要想置芥子於針尖,雖然不是不可能,但很容易就掉下來。
《清淨道論》也是南傳重要的論典,地位相當於北傳的《瑜伽師地論》。
這樣一來,雖然我們知道針尖上的芥子和蓮葉上的水滴或在空中油漆一樣,不容易附著,但針尖芥子的意思卻因上下文而有不同的意涵。前者強調不繫著,後者是說找不到立足處,已經很接近大乘經典的說法 -- 同樣是說不容易,大乘經典是在強調稀有及殊勝,《清淨道論》則用來形容事情很難成辦。
但是我之所以對針尖芥子的狀態形象發生興趣是因為佛陀大弟子舍利弗的一首詩,《Upon the Tip of a Needle》,其中的一段是這樣寫的:
With no production there's no birth;
With becoming present, one lives.
When grasped with the highest meaning,
The world is dead when the mind stops.
若不起念頭就不會發生,因為有了念頭所以存在;
一旦念頭消失,東西也會跟著不見。
當你思考人生的意義時:
世界會隨著你的意念停止而滅亡!
There's no hoarding what has vanished,
No piling up for the future;
Those who have been born are standing
Like a seed upon a needle.
過去已經消失的無法保存,在未來也不會有積累,
現在還在的則如針尖上的芥子。
這裡的針尖芥子正是形容我們人身,亦即你我及每個人,目前存在的狀態及本質!
(寫到這裡,日本剛發生的地震海嘯正好印證了這個說法。)
舍利弗是佛陀的大弟子,智慧第一,也是《心經》中觀自在菩薩口中的舍利子。
他之所以會寫下這首詩是為了解釋《經集.義品》中窟八偈經(The Cave of the Body)裡的第四偈:
So a person should train right here & now.
Whatever you know as out-of-tune in the world,
don't, for its sake, act out-of-tune,
for that life, the enlightened say, is short.
人生當覺是:
若是知道有什麼不當作的就別去作,因為人生太短,沒有時間讓人後悔。
詩中的針尖芥子正是對人生太短有感而發,但是不僅於此,它還說明了是怎樣的短,如何的短。人的經驗是一連串的感知過程,藉著仔細的觀察省思,可以發現這些心理作用的昇起和離去。我們以為這些感知是"我們的"感知;事實上,構成這些一瞬即逝的感知經驗的元素大家都一樣;譬如,每一個人都有苦樂的感受。
每一刻的心理狀態當然是獨特的,但那部份是因為心緒組成的當下的資料(氛圍情調)不同,部份因為受體(個性)的組成不同;這一切就跟電腦會因為電腦本身結構及所處理的資料的變化所產生的結果一樣。電腦不會以為這些結果是“我的“。
我們主觀的世界就是這樣創造出來的,在我們沉沉入睡或死去時,世界也就一起消滅。芥子立於針尖的形象是如此精確的描述了人的情況 -- 過去的已經過去,未來仍一片混沌。我們能夠掌握者僅有當下,而且只有在我們清醒的時候,只要我們昏昏欲睡,芥子馬上會從針尖上掉落。
*窟八偈經(The Cave of the Body)將人的身體比喻成一個洞窟,人因為受制於身體的感知欲望所以無明,就如將自己關在一個洞窟之中;而修行之所以難,正是因為一切都要靠自己,沒有人可以將你從洞窟解救出來。
**《Upon the Tip of a Needle》於《清淨道論》<第二十說道非道智見清淨品>中,亦被引用來幫助修習毗鉢舍那提起無常、苦及無我等三相。
Thursday, July 14, 2011
序論六
諸比丘,有情的清净......
作証涅槃的一乘之道,即四念住。 《雜阿含》六O 七经(大正二·一七一a)
有一乘道,淨諸眾生,令越憂悲,滅惱苦,得如實法,所謂四念處。
何等為四?身身觀念處,受、心、法法觀念處。
Bhikkhus, this path is the only way for the purification of beings,... for the
realization of nibbana, that is to say, the four Foundations of Mindfulness.
Bhikkhus, this is the one-way path for the purification of beings,
for the overcoming of sorrow and lamentation,
for the passing away of pain and displeasure,
for the achievement of the method,
for the realization of Nibbåna, that is,
the four foundations of mindfulness. SN 47.1
引經要旨:說明清净道在某些地方则是「四念處」的意思。
有意贊助者,請來信或留言。
作証涅槃的一乘之道,即四念住。 《雜阿含》六O 七经(大正二·一七一a)
有一乘道,淨諸眾生,令越憂悲,滅惱苦,得如實法,所謂四念處。
何等為四?身身觀念處,受、心、法法觀念處。
Bhikkhus, this path is the only way for the purification of beings,... for the
realization of nibbana, that is to say, the four Foundations of Mindfulness.
Bhikkhus, this is the one-way path for the purification of beings,
for the overcoming of sorrow and lamentation,
for the passing away of pain and displeasure,
for the achievement of the method,
for the realization of Nibbåna, that is,
the four foundations of mindfulness. SN 47.1
引經要旨:說明清净道在某些地方则是「四念處」的意思。
有意贊助者,請來信或留言。
序論五
一切戒圆具,有慧善等持,
精進勤勇者,渡難渡暴流。 《雜阿含》一三一六经(大正二·三六一c)。
誰度於諸流 晝夜勤不懈
不攀無住處 云何不沒溺
一切戒具足 智慧善正受
內思惟正念 能度難度流
不染此欲想 超度彼色愛
貪喜悉已盡 不入於難測
He who is possessed of constant virtue,
Has understanding, and is concentrated,
Is strenuous and diligent as well,
Will cross the flood so difficult to cross.
Who here crosses over the flood,
Unwearying by day and night?
Who does not sink in the deep,
Without support, without a hold?
One always perfect in virtue,
Endowed with wisdom, well concentrated,
One energetic and resolute
Crosses the flood so hard to cross.
One who desists from sensual perception,
Who has overcome the fetter of form,
Who has destroyed delight in becoming—
He does not sink in the deep.
SN 2.15
引經要旨:說明清净道在某些地方则是「正戒」、「戒等」的意思。
有意贊助者,請來信或留言。
精進勤勇者,渡難渡暴流。 《雜阿含》一三一六经(大正二·三六一c)。
誰度於諸流 晝夜勤不懈
不攀無住處 云何不沒溺
一切戒具足 智慧善正受
內思惟正念 能度難度流
不染此欲想 超度彼色愛
貪喜悉已盡 不入於難測
He who is possessed of constant virtue,
Has understanding, and is concentrated,
Is strenuous and diligent as well,
Will cross the flood so difficult to cross.
Who here crosses over the flood,
Unwearying by day and night?
Who does not sink in the deep,
Without support, without a hold?
One always perfect in virtue,
Endowed with wisdom, well concentrated,
One energetic and resolute
Crosses the flood so hard to cross.
One who desists from sensual perception,
Who has overcome the fetter of form,
Who has destroyed delight in becoming—
He does not sink in the deep.
SN 2.15
引經要旨:說明清净道在某些地方则是「正戒」、「戒等」的意思。
有意贊助者,請來信或留言。
序論四
業與明及正法,戒與最上活命,
人依此等清净,不由姓與财净。 《雜阿含》五九三经(大正二·一五八c)。
於此祇桓林 仙人僧住止
諸王亦住此 增我歡喜心
深信淨戒業 智慧為勝壽
以此淨眾生 非族姓財物
大智舍利弗 正念常寂默
閑居修遠離 初建業良友
By deeds, vision and righteousness,
By virtue, the sublimest life--
By these are mortals purified,
And not by lineage and wealth.
This indeed is that Jeta’s Grove,
The resort of the Order of seers,
Dwelt in by the Dhamma King,
A place that gives me joy.
Action, knowledge, righteousness,
Virtue, an excellent life:
By this are mortals purified,
Not by clan or wealth.
Therefore a person who is wise,
Out of regard for his own good,
Should carefully examine the Dhamma:
Thus he is purified in it.
Såriputta truly is endowed with wisdom,
With virtue and with inner peace.
Even a bhikkhu who has gone beyond
At best can only equal him. SN 2.20
引經要旨:說明清净道在某些地方则是「正業」、「業等」、「正確的作為」的意思。
In some instances this path of purification is taught by deeds(kamma).
有意贊助者,請來信或留言。
人依此等清净,不由姓與财净。 《雜阿含》五九三经(大正二·一五八c)。
於此祇桓林 仙人僧住止
諸王亦住此 增我歡喜心
深信淨戒業 智慧為勝壽
以此淨眾生 非族姓財物
大智舍利弗 正念常寂默
閑居修遠離 初建業良友
By deeds, vision and righteousness,
By virtue, the sublimest life--
By these are mortals purified,
And not by lineage and wealth.
This indeed is that Jeta’s Grove,
The resort of the Order of seers,
Dwelt in by the Dhamma King,
A place that gives me joy.
Action, knowledge, righteousness,
Virtue, an excellent life:
By this are mortals purified,
Not by clan or wealth.
Therefore a person who is wise,
Out of regard for his own good,
Should carefully examine the Dhamma:
Thus he is purified in it.
Såriputta truly is endowed with wisdom,
With virtue and with inner peace.
Even a bhikkhu who has gone beyond
At best can only equal him. SN 2.20
引經要旨:說明清净道在某些地方则是「正業」、「業等」、「正確的作為」的意思。
In some instances this path of purification is taught by deeds(kamma).
有意贊助者,請來信或留言。
Saturday, July 9, 2011
序論三
禅慧兼有者,彼实近涅槃。 《法句經》沙门品(大正四·五七二a)。
無禪不智 無智不禪
道從禪智 得至泥洹
He is near unto nibbana
In whom are jhana and understanding.
There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana. Dhp. 372
﹡這裡又把慧譯成 insight; 慧學在南傳佛教來說,似乎就相當於毗鉢舍那。
引經要旨:說明清净道在某些地方则作定與慧的意思。
有意贊助者,請來信或留言。
無禪不智 無智不禪
道從禪智 得至泥洹
He is near unto nibbana
In whom are jhana and understanding.
There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana. Dhp. 372
﹡這裡又把慧譯成 insight; 慧學在南傳佛教來說,似乎就相當於毗鉢舍那。
引經要旨:說明清净道在某些地方则作定與慧的意思。
有意贊助者,請來信或留言。
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