原帖由 青山 于 2007-9-6 20:58 发表
关于这个问题，夔民兄没有搞清楚的应该有两处：
一是阿罗汉为什么还要“精勤方便，不放逸行”？
在我看到的经文中，有三个原因：
1、为得未得故，证未证故。
2、现法乐住
3、为切望后人入随见，哀愍后人。为众多人之利益而行，为众多人之幸福，为世间之哀怜，为人天之利益、幸福而行。
《杂阿含（二五九）经》
如是我闻：一时，佛住王舍城迦兰陀竹园。尔时、尊者舍利弗，共摩诃拘絺罗，在耆阇崛山。摩诃拘絺罗晡时从禅起，诣舍利弗所，共相问讯，相娱悦已，却坐一面。时摩诃拘絺罗语舍利弗：“欲有所问，仁者宁有闲暇见答以不？”舍利弗言：“仁者且问，知者当答。”时摩诃拘絺罗问舍利弗言：“若比丘未得无间等法，欲求无间等法，云何方便求？思惟何等法？”舍利弗言：“若比丘未得无间等法，欲求无间等法，精勤思惟；五受阴如病，如痈，如刺，如杀，无常，苦，空，非我。所以者何？是所应处故。若比丘于此五受阴精勤思惟，得须陀洹果证。”又问舍利弗：“得须陀洹果证已，欲得斯陀含果证者，当思惟何等法？”舍利弗言：“拘絺罗！已得须陀洹果证已，欲得斯陀含果证者，亦当精勤思惟：此五受阴法如病，如痈，如刺，如杀，无常，苦，空，非我。所以者何？是所应处故。若比丘于此五受阴精勤思惟，得斯陀含果证。”摩诃拘絺罗又问舍利弗言：“得斯陀含果证已，欲得阿那含果证者，当思惟何等法？”舍利弗言：“拘絺罗！得斯陀含果证已，欲得阿那含果证者，当复精勤思惟；此五受阴法，如病，如痈，如刺，如杀，无常，苦，空，非我。所以者何？是所应处故。若比丘于此五受阴精勤思惟，得阿那含果证。”摩诃拘絺罗又问舍利弗言：“得阿那含果证已，欲得阿罗汉果证者，当思惟何等法？”舍利弗言：“拘絺罗！得阿那含果证已，欲得阿罗汉果证者，当复精勤思惟：此五受阴法，如病，如痈，如刺，如杀，无常，苦，空，非我。所以者何？是所应处故。若比丘于此五受阴法精勤思惟，得阿罗汉果证。”摩诃拘絺罗又问舍利弗：“得阿罗汉果证已，复思惟何等法？”舍利弗言：“摩诃拘絺罗！阿罗汉亦复思惟：此五受阴法，如病，如痈，如刺，如杀，无常，苦，空，非我。所以者何？为得未得故，证未证故，见法乐住故。”时二正士各闻所说，欢喜而去。
...
个人为了对证阿罗汉是否为得未得故，证未证故，见法乐住故。
找到了相应部SN 22.122 Silavant Sutta Virtuous
On one occasion Ven. Sariputta & Ven. Maha Kotthita were staying near Varanasi in the Deer Park at Isipatana. Then Ven. Maha Kotthita, emerging from seclusion in the late afternoon, went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, "Sariputta my friend, which things should a virtuous monk attend to in an appropriate way?"
"A virtuous monk, Kotthita my friend, should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Which five? Form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate. A virtuous monk should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of stream-entry."
"Then which things should a monk who has attained stream-entry attend to in an appropriate way?"
"A monk who has attained stream-entry should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained stream-entry, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of once-returning."
"Then which things should a monk who has attained once-returning attend to in an appropriate way?"
"A monk who has attained once-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained once-returning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of non-returning."
"Then which things should a monk who has attained non-returning attend to in an appropriate way?"
"A monk who has attained non-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained non-returning, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of arahantship."
"Then which things should an arahant attend to in an appropriate way?"
"An arahant should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Although, for an arahant, there is nothing further to do, and nothing to add to what has been done, still these things — when developed & pursued — lead both to a pleasant abiding in the here-&-now and to mindfulness & alertness."
如果做对照：
舍利弗言：“摩诃拘絺罗！阿罗汉亦复思惟：此五受阴法，如病，如痈，如刺，如杀，无常，苦，空，非我。
An arahant should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self
所以者何？为得未得故，证未证故，见法乐住故。”时二正士各闻所说，欢喜而去。
Although, for an arahant, there is nothing further to do, and nothing to add to what has been done,
still these things — when developed & pursued — lead both to a pleasant abiding in the here-&-now and to mindfulness & alertness."
我尝试翻译以上这一句：
虽然，对一位阿罗汉，那是没有什么可以继续学，和没有什么可以加入他之前已经办，
还是那一件事 - 当已经成就了和已经追求到的 - 引导这两者以便持续轻安于当下以及达到谨慎和警觉。
看来英文版的相应部翻译自巴利语系经典，并没有说明：为得未得故，证未证故。
说了这些，只供参考。 |
楼主: 夔民
发表于 2007-8-28 09:21
发表于 2007-8-30 10:46
楼主
发表于 2007-8-31 09:48
