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觀法經 SN22.90 SN22.90 觀法經 Index 一 爾時，有眾多長老比丘，住波羅捺國仙人墮處鹿野苑。 二 時，具壽闡陀暮時從靜座而起，持鍵由精舍去至精舍，言於諸長老比丘曰．「諸長老比丘！請教導我，諸具壽長老！請教導我！諸具壽長老!請為我說法，以使我得觀於法。」 三 如是言已，諸長老比丘言於具壽闡陀曰:「友闡陀！色是無常、受是無常、想是無常、行是無常、識是無常。色是無我、受……想……行……識是無我，一切行無常，一切法無我。」 四 時，具壽闡陀乃思惟：「我亦如是思惟：「色是無常、受……想……行……識是無常。色是無我、受 ……想……行……識是無我。一切行無常，一切法無我。」 五 然而於一切行寂止，一切依定棄，愛盡、離欲、滅盡、涅槃，我心不進、不澄、不安住，不解脫。則生恐懼、取著，意退轉而思：「若然者，以何為我體耶?」然而觀於法者則不然。以誰為我說法，有使我觀於法者耶?」 六 時，具壽闡陀思惟：「彼具壽阿難住拘睒彌國瞿師羅園，與師及諸同梵行知識所讚歎尊重。具壽阿難能為我說法，以使我觀於法。我如是信賴具壽阿難，我應往具壽阿難之處。」 七 時，具壽闡陀，收藏臥、坐具，持缽、衣，往拘睒彌國瞿師羅園，具壽阿難之處。往而與具壽阿難，俱相交談慶慰……乃至…… 八 一面坐之具壽闡陀，言具壽阿難：「友阿難！我有時住波羅捺國仙人墮處鹿野苑。友！於時，我從靜坐起，持鍵由精舍去至精舍，言於諸長老比丘：「諸具壽長老!請教導我，請說法，令我得觀於法。」 九 如是言已。諸長老比丘謂我曰：「友闡陀！色是無常，受……想……行……識是無常。色是無我……乃至……識是無我。一切行無常，一切法無我。」 十 友！時，我乃思惟：「我亦如是思惟色是無常，……乃至……識是無常，色是無我，受……想……行……識是無我。一切行無常，一切法無我。」 十一 然而於一切行寂止，一切依定棄，愛盡、離欲、滅盡、涅槃，我心不進、不澄、不安住、不解脫。生恐懼、取著、意退轉則思：「苦然者，何為我體耶?」然而觀於法者則不然。誰為我說法，有使我觀於法者耶? 十二 友！時，我乃思惟：「彼具壽阿難，住拘睒彌國瞿師羅園。師及諸同梵行知識所讚歎尊重。具壽阿難，能為我說法，以使我觀法。我如是信賴具壽阿難，我應往具壽阿難之處。」 十三 具壽阿難!請教導我，具壽阿難！請教誡我，具壽阿難！請為我說法，以使我觀法。」 十四 「我如是喜悅具壽闡陀。具壽闡陀，顯現以破除障礙者。闡陀！諦聽！汝足堪知法。」 十五 時，具壽闡陀知「我堪知法」，如是則得廣大歡喜、勝喜。 十六 「友闡陀!我親自聞於世尊，親自教導於迦旃延比丘，謂：「迦旃延!此世間多依二(邊)，或有，或無。 迦旃延！若以正慧如實觀世間之集者，於世間不生無見。 迦旃延！若以正慧如實觀世間之滅者，於世間不生有見。 迦旃延！此世間多為近倚、取著、現貪所縛。 然而不接近、此近倚、取著、意之攝受、現貪、隨眠則不取著。則不攝受「我體」，現生者則苦生、現滅者則苦滅、不疑惑、不猶豫、無其他緣而智生。 迦旃延！如是為正見。 十七 迦旃延！[一切是有]者，此是一邊：(一切是無)者，此是一邊。 迦旃延！如來離此二邊，依中而說法。 謂：緣無明而有行，緣行而有識，……乃至……如是而有此一切苦蘊之集。 然而，無餘離滅無明，則行滅……乃至……如是而有此一切苦蘊之滅。」」 十八 「友阿難!如是具壽為同梵行者，欲哀愍、利益、所說教導、教誡者，我亦聞具壽阿難之說法，而現觀於法。」
注1 漢譯雜含卷十(大正藏二、六六b)。
雜阿含經 A262 Index 世人取諸境界，心便計著。 迦旃延！若不受、不取、不住、不計於我。此苦生時生，滅時滅。 迦旃延！於此不疑、不惑，不由於他而能自知，是名正見。 如來所說，所以者何？迦旃延！ 如實正觀世間集者，則不生世間無見。 如實正觀世間滅者，則不生世間有見。 迦旃延！如來離於二邊，說於中道。 所謂此有故彼有，此生故彼生；謂緣無明有行、乃至生老病死憂悲惱苦集。 所謂此無故彼無，此滅故彼滅；謂無明滅則行滅、乃至生老病死憂悲惱苦滅。
白話文 Index 那世尊真正所提的中道是什麼呢？Samyutta 12-01 Desana 經中便告 訴了我們他的教導。 世尊告五比丘： 「諸比丘！這兩種極端不可被出家人所從事，哪兩種極端呢？」 「凡是於諸欲中來耽溺享樂〈貪欲〉者，是劣等、卑鄙、庸俗、非聖 、非具有義利；又凡是耽溺於疲勞自己〈苦行〉者，是苦、非聖、非 具有義利。」 「諸比丘！的確，如來不隨行這兩種極端，而證悟中道，而生眼〈明 〉、生智，導致寂靜、證智、等覺、涅槃。」 「諸比丘！什麼是那--由如來所證悟而生眼、生智，導致寂靜、證智 、等覺、涅槃的中道呢？」 「這就是八支聖道，即正見、正思維、正語、正行、正命、正精進、 正念及正定。諸比丘！其實這就是那中道，由如來所證悟而生眼、生 智，導致寂靜、證智、等覺、涅槃。」 「又，諸比丘！此是苦聖諦，.......」 世尊對於中道的闡述，是如此的實在而又令人感動，中道並不是指遠 離現實經驗感官的抽象玄奧，更不是將某些有的沒有之極端概念套入 其中來表示，中道是指出眾生兩種耽溺的行為錯誤，中道真正的涵義 則是八支聖道，中道就是八支聖道，而八支聖道其實就是那中道，如 來由八支聖道證悟而生眼、智、明、覺，得出、得脫，自證得成阿耨 多羅三藐三菩提。
巴利文 Index 90. Ekam samayam sambahula thera bhikkhu baranasiyam viharanti isipatane migadaye. Atha kho ayasma channo sayanhasamayam patisallana vutthito avapuranam [apapuranam (si. sya. kam.)] adaya viharena viharam upasankamitva there bhikkhu etadavoca– “ovadantu mam ayasmanto thera, anusasantu mam ayasmanto thera, karontu me ayasmanto thera dhammim katham, yathaham dhammam passeyyan”ti. Evam vutte, thera bhikkhu ayasmantam channam etadavocum– “rupam kho, avuso channa, aniccam; vedana anicca; sanna anicca; sankhara anicca; vinnanam aniccam. Rupam anatta; vedana… sanna… sankhara… vinnanam anatta. Sabbe sankhara anicca; sabbe dhamma anatta”ti. Atha kho ayasmato channassa etadahosi– “mayhampi kho etam evam [mayhampi kho evam (sya. kam.)] hoti– ‘rupam aniccam, vedana… sanna… sankhara… vinnanam aniccam; rupam anatta, vedana sanna… sankhara… vinnanam anatta. Sabbe saakhara anicca, sabbe dhamma anatta’ti. Atha ca pana me sabbasankharasamathe sabbupadhipatinissagge tanhakkhaye virage nirodhe nibbane cittam na pakkhandati nappasidati na santitthati nadhimuccati. Paritassana upadanam uppajjati; paccudavattati manasam– ‘atha ko carahi me atta’ti Na kho paneva? dhammam passato hoti. Ko nu kho me tatha dhammam deseyya yathaham dhammam passeyyan”ti. Atha kho ayasmato channassa etadahosi– “ayam kho ayasma anando kosambiyam viharati ghositarame satthu ceva samvannito sambhavito ca vinnunam sabrahmacarinam, pahoti ca me ayasma anando tatha dhammam desetum yathaham dhammam passeyyam; atthi ca me ayasmante anande tavatika vissatthi [vissatthi (?)]. Yamnunaham yenayasma anando tenupasankameyyan”ti. Atha kho ayasma channo senasanam samsametva pattacivaramadaya yena kosambi ghositaramo yenayasma anando tenupasankami; upasankamitva ayasmata anandena saddhm sammodi…pe… ekamantam nisinno kho ayasma channo ayasmantam anandam etadavoca– “Ekamidaham avuso ananda, samayam baranasiyam? viharami isipatane migadaye. Atha khvaham, avuso, sayanhasamayam patisalana vutthito avapuranam adaya viharena viharam upasankamim; upasankamitva there bhikkhu etadavocam– ‘ovadantu mam ayasmanto thera, anusasantu mam ayasmanto thera, karontu me ayasmanto thera dhammim katham yathaham dhammam passeyyan’ti. Evam vutte mam, avuso, thera bhikkhu etadavocum– ‘rupam kho, avuso channa, aniccam; vedana… sanna… sankhara… vinnanam aniccam; rupam anatta…pe… vinnanam anatta. Sabbe saakhara anicca, sabbe dhamma anatta”’ti. “Tassa mayham, avuso, etadahosi– ‘mayhampi kho etam evam hoti– rupam aniccam…pe… vinnanam aniccam, rupam anatta, vedana… sanna… sankhara… vinnanam anatta. Sabbe sankhara anicca, sabbe dhamma anatta’ti. Atha ca pana me sabbasankharasamathe sabbupadhipatinissagge tanhakkhaye virage nirodhe nibbane cittam na pakkhandati nappasidati na santitthati nadhimuccati. Paritassana upadanam uppajjati; paccudavattati manasam– ‘atha ko carahi me atta’ti? Na kho panevam dhammam passato hoti. Ko nu kho me tatha dhammam deseyya yathaham dhammam passeyyanti! “Tassa mayham, avuso, etadahosi– ‘ayam kho ayasma anando kosambiyam viharati ghositarame satthu ceva samvannito sambhavito ca vinnunam sabrahmacar2nam, pahoti ca me ayasma anando tatha dhammam desetum yathaham dhammam passeyyam. Atthi ca me ayasmante anande tavatika vissatthi. Yamnunaham yenayasma anando tenupasankameyyan’ti. Ovadatu mam, ayasma anando; anusasatu mam, ayasma anando; karotu me, ayasma anando dhammim katham yathaham dhammam passeyyan”ti. “Ettakenapi mayam ayasmato channassa attamana api nama tam [attamana abhiraddha, tam (si. sya. kam.)] ayasma channo avi akasi khilam chindi [pabhindi (si. sya. ka?. pi.)]. Odahavuso, channa sotam; bhabbosi [bhabbo tvam (ka.)] dhamma? vinnatun”ti. Atha kho ayasmato channassa tavatakeneva [tavadeva (si.)] ularam pitipamojjam uppajji– “bhabbo kirasmi dhamma? vinnatun”ti. “Sammukha metam, avuso channa, bhagavato sutam, sammukha ca paμiggahitam kaccanagottam bhikkhum ovadantassa– dvayanissito khvayam, kaccana, loko yebhuyyena atthitanceva natthitanca. Lokasamudayam kho, kaccana, yathabhutam sammappannaya passato ya loke natthita, sa na hoti. Lokanirodham kho, kaccana, yathabhutam sammappannaya passato ya loke atthita, sa na hoti. Upayupadanabhinivesavinibandho khvayam, kaccana, loko yebhuyyena tam cayam upayupadanam cetaso adhitthanabhinivesanusayam na upeti na upadiyati nadhitthati ‘atta me’ti. Dukkhameva uppajjamanam uppajjati, dukkham nirujjhamanam nirujjhatiti na kankhati na vicikicchati. Aparappaccaya nanamevassa ettha hoti. Ettavata kho, kaccana, sammaditthi hoti. Sabbamatthiti kho, kaccana, ayameko anto. Sabbam natth2ti ayam dutiyo anto. Ete te, kaccana, ubho ante anupagamma majjhena tathagato dhammam deseti– avijjapaccaya sankhara; sankharapaccaya vinnanam…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjaya tveva asesaviraganirodha sankharanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti”ti. “Evametam, avuso ananda, hoti yesam ayasmantanam tadisa sabrahmacarayo anukampaka atthakama ovadaka anusasaka. Idanca pana me ayasmato anandassa dhammadesanam sutva dhammo abhisamito”ti. Atthamam.
英譯 來源 Index Translator's Note: Passages in the Vinaya show that Ven. Channa -- apparently, Prince Siddhattha's horseman on the night of his Great Renunciation -- was proud and obdurate.
After becoming a monk, he was unwilling to accept instruction from any of the other monks.
According to Cv.XI, news of this punishment so shocked Ven. Channa that he fainted.
On one occasion many elder monks were staying near Varanasi in the Deer Park at Isipatana. Then in the late afternoon Ven. Channa left his seclusion and, taking his key, went from dwelling to dwelling, saying to the elder monks, "May the venerable elders exhort me, may the venerable elders teach me, may the venerable elders give me a Dhamma talk so that I might see the Dhamma." When this was said, the elder monks said to Ven. Channa, "Form, friend Channa, is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self." Then the thought occurred to Ven. Channa, "I, too, think that form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant; form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self; all fabrications are inconstant; all phenomena are not-self. But still my mind does not leap up, grow confident, steadfast, & released (alternate reading: firm) in the resolution of all fabrications, the relinquishing of all acquisitions, the ending of craving, dispassion, cessation, Unbinding. Instead, agitation & clinging arise, and my intellect pulls back, thinking, 'But who, then, is my self?' But this thought doesn't occur to one who sees the Dhamma. So who might teach me the Dhamma so that I might see the Dhamma?" Then the thought occurred to Ven. Channa, "This Ven. Ananda is staying at Kosambi in Ghosita's Park. He has been praised by the Teacher and is esteemed by his knowledgeable fellows in the holy life. He is capable of teaching me the Dhamma so that I might see the Dhamma, and I have sudden trust in him. Why don't I go to Ven. Ananda?" So, setting his lodgings in order and carrying his robes & bowl, Ven. Channa went to Kosambi to where Ven. Ananda was staying in Ghosita's Park. On arrival, he exchanged courteous greetings with them Ven. Ananda After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he [told Ven. Ananda what had happened and added], May Ven. Ananda exhort me, may Ven. Ananda teach me, may Ven. Ananda give me a Dhamma talk so that I might see the Dhamma." "Even this much makes me feel gratified & satisfied with Ven. Channa, that he opens up & breaks down his stubbornness. So lend ear, friend Channa. You are capable of understanding the Dhamma." Then a sudden great rapture & joy welled up in Ven. Channa at the thought, "So I am capable of understanding the Dhamma!" "Face-to-face with the Blessed One have I heard this, friend Channa. Face-to-face with him have I learned the exhortation he gave to the bhikkhu Kaccayanagotta [SN 12.15]: 'By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, "non-existence" with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, "existence" with reference to the world does not occur to one. "'By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on "my self." He has no uncertainty or doubt that, when there is arising, only stress is arising; and that when there is passing away, stress is passing away. In this, one's knowledge is independent of others. It is to this extent, Kaccayana, that there is right view. "Everything exists": That is one extreme. "Everything doesn't exist": That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "'Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.' "That's how it is, friend Ananda, for those who has friends in the holy life like Ven. Ananda -- sympathetic, helpful, exhorting, & teaching. Just now, for me, listening to Ven. Ananda's Dhamma-teaching, has the Dhamma been penetrated."
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