詳細検索
関連検索: Bluetooth, Virtual Reality, android, mtk, smart phone, smart watch, Keyboard, OPENBOX 全てを見ます
《阿罗汉的足迹》Introduction 引言 の画像

《阿罗汉的足迹》Introduction 引言

SKU: FS9102038
长久以来,经过无尽的轮回,「身见」已经在我们的人格中塑造出来了,未被摧毁,而贪、嗔、痴等烦恼依旧激烈、杂多、有力。它们可说是住在我们心中的原住民。在这种情形下,作为这些烦恼敌人的戒律、禅定与智慧,反而像是偶而造访的客人。他们的造访就像外来敌人侵入阿罗娑迦鬼(Alavaka)食人国(译按:见《相应部》〈夜叉相应〉的〈阿罗娑迦鬼经注〉)这些食人鬼,个个孔武有力。以前,外来的侵入者往往沦为这些鬼的食物,住所也被摧毁。曾经有一次,五百位入定的仙人,从须弥山来到阿罗娑迦鬼住处,这些食人鬼逐一抓住仙人的脚,丢进恒河当中,五百位仙人就这样被消灭了。   因此,凡夫、仙人与比丘们,有幸在今生遇见佛法,并且期望来生脱离罪恶,又希望在他们身上安稳建立诸如「戒律清净」的法,他们应该以适当的正勤修习四念住,来摧毁「随眠」层次的「身见」。   如果他们希望从愚痴中解脱出来,而这种愚痴是指陷入缺少智慧的黑暗当中,以及拔除了对佛法僧神圣特质的忆念和弘扬佛法的尊贵情操,在来生中,没有留下任何的痕迹;如果他们希望从巨大的「邪法」中解脱出来,而这些「邪法」曾在过去无尽的轮回中,引导他们去亲近、礼敬一切假的佛法。因为,对於凡夫而言,他们不认识真实的佛、真实的法、真实的僧。如果他们希望从今生今世开始,证得「信」、证得「慧」,并且,藉此可以生起礼敬之情来对待真实的佛、真实的法、真实的僧;如果他们希望这一切成为「定法」。就必须以适当的正勤修习四念住,来摧毁「随眠」层次的「身见」。因此,适当的修习正勤,是指诸如「宁可让皮肤、骸骨乾枯等」的坚决来完成的。
Reproduction is welcome and allowed for free circulation only.
     

Introduction

引言1

In compliance with the request of the Pyinmana Myo-ok Maung Po Mya and Trader Maung Hla, during the month of Nayon, 1266 Burmese Era (June, 1904 C.E.), I shall state concisely the meaning and intent of the thirty-seven Bodhipakkhiya-dhammas, the requisites of enlightenment.
一九四年四月,应波妙先生与赫拉先生的请求,我简要地陈述了三十七道品的意义与旨趣。

Four Types of Capacity 

for Path Attainment

四种类别的人
It is stated in the Puggalapaññatti (the “Book of Classification of Individuals,” (p. 160) and in the Aṅguttara Nikāya (AN 4:133) that, of the beings who encounter the Sāsana, i.e., the Teaching of the Buddha, four classes can be distinguished, viz.:
正如《人施设论》与《增支部》中所说的,遇见佛法的人可以分为四类:

1. Ugghāṭitaññu

1.  敏锐的智者。

2. Vipañcitaññu

2. 广说的智者

3. Neyya

3. 未了的行者

4. Padaparama

4. 文句的行者
Of these four classes of beings, an ugghātiṭaññú (one who understands immediately) is an individual who encounters a Buddha in person, and who is capable of attaining the paths and the fruits through the mere hearing of a short concise discourse.
关于这四种类别的人,敏锐的智者,亲自遇见了佛陀,并且只要听见简短的开示,就能证得神圣的道与果。
vipañcitaññū is an individual who has not the capability of attaining the paths and the fruits through the mere hearing of a short discourse, but who yet is capable of attaining the paths and the fruits when the short discourse is expounded to him at some length.
广说的智者,只听闻到简短的开示,是没有办法契入道与果,还需要详加解释,才能证得道与果。
neyya is an individual who has not the capability of attaining the paths and the fruits through the hearing of a short discourse or when it is expounded do him at some length, but is one for whom it is necessary to study and take careful note of the sermon and the exposition, and then to practice the provisions contained therein for days, months, and years, in order that he may attain the paths and the fruits.
未了的行者,纵使听闻了简短的开示,或者经过详细的解说,还是无法证得道与果;他必须精研教义,然后日以继夜地修习,这样才可能契入道与果。
This neyya class of individuals can again be subdivided into many other classes according to the period of practice which each individual finds necessary before he can attain the paths and the fruits, and which further is dependent on the pāramīs (perfections) which each of them has previously acquired, and thekilesas (defilements) which each has surmounted.
未了的行者,还可以根据修行的阶段,细分为许多类别,这是根据每位修行人在证得道与果之前所必须经历的修行阶段,以及每位修行人先前获得的波罗蜜,所克服的烦恼来加以区分的。
These classes of individuals include on the one hand those for whom the necessary period of practice is seven days, and on the other, those for whom the necessary period of practice may extend to thirty or sixty years.
这些类别,包括了必须修习七日禅的行者,乃至于必须修习长达三十六年或六十年之久的行者。
Further classes also arise, as for example in the case of individuals whose necessary period of practice is seven days; the stage of anarahat may be attained if effort is made in the first or second period of life, while no more than the lower stages of the paths and the fruits can be attained if effort be made only in the third period of life.
对于必须修习七日禅的行者而言,还可以再为许多分种。有的在生命的第一、二阶段(青年、中年),经过七日禅修,就可以证得阿罗汉的,要是在生命的第三阶段(老年)才修习七日禅,只能证得较低层的道与果。
Then, again, putting forth effort for seven days means exerting as much as is in one’s power to do so. If the effort is not of the highest order, the period of necessary effort becomes lengthened according to the laxity of the effort, and seven days may become seven years or longer.
然而,所谓修习七日是指全力以赴,如果不是处于最精进的状态,就会因放逸的程度,延缓了证悟的时间,届时,七日可能会延长为七年,甚至更久的时间。
If the effort during this life is not sufficiently intense as to enable one to attain the paths and the fruits, then release from worldly ills cannot be obtained during the present Buddha Sāsana while release during future Buddha Sāsanas can be obtained only if the individual encounters them. No release can be obtained if no Buddha Sāsana is encountered.
如果今生的修习不够密集,因而不能证入道与果,那么,此世与佛法相逢的期间就不可能从世间的痛苦中解脱出来,唯有来世与佛法再相逢的时候,才可能解脱;如果没有遇见佛法,就不可能证悟解脱。
It is only in the case of individuals who have secured niyata-vyākaraṇa (“sure prediction” made by a Buddha), that an encounter with a Buddha Sāsana and release from worldly ills is certain. An individual who has not attained “sure prediction” cannot be certain either of encountering a Buddha Sásana or achieving release from worldly ills, even though he has accumulated sufficient pāramīs to make both these achievements possible.
一位修行人获得佛的授记,就是指与佛法相逢,能从世间的痛苦中解脱。一位修行人纵使积累了足够的波罗蜜,但是没有获得授记,就不能确定会再与佛法相逢,或者从世间的痛苦中解脱。
These are considerations in respect of those individuals who possess the capabilities of attaining the paths and the fruits by putting forth effort for seven days, but who have not obtained “sure prediction.”
这是考虑到,有些修行人是有潜能在七日精进禅修中证得道与果,可是并没有获得授记。
Similar considerations apply to the cases of those individuals who have the potential to attain the paths and the fruits by putting forth effort for fifteen days, or for longer periods.
同样的考虑也可以适用到,那些有潜能在十五日乃至较长的时间精进禅修,证得道与果的修行人。
padaparama is an individual who, though he encounters a Buddha Sásana, and though he puts forth the utmost possible effort in both the study and practice of the Dhamma, cannot attain the paths and the fruits within this lifetime. All that he can do is to accumulate good habits and potentials ( vāsaná).
文句的行者,纵使遇见佛法,并且全心投入法的研究与修行,还是不可能在今生中证入道与果。他的一切作为,只是积累习气与潜能而已。
Such a person cannot obtain release from worldly ills during this lifetime. If he dies while practising samatha (tranquillity) orvipassanā (insight) and attains rebirth either as a human being or adeva in his next existence, he can attain release from worldly ills in that existence within the present Buddha Sásana.
这类的行者不可能在今生当中,从世间的痛苦中解脱出来。要是他在修习止或观的时候,往生了,并且再生为人类或天人,届时,才可能从此世与佛法相逢的机缘中,由世间的痛苦中解脱出来。
Thus did the Buddha declare with respect to four classes of individuals.
以上就是佛陀所说四种类的人。