第四講佛學概論由佛典選讀入手之一 雜阿含經 巴利經典選讀 授課教師國立臺灣大學哲學系 蔡耀明 教授 1 本著作除另有註明外採取 ID: 435406
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佛學概論
第四講：佛學概論由佛典選讀入手之一 《雜阿含經》、巴利經典選讀授課教師：國立臺灣大學哲學系 蔡耀明 教授
1
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】Slide2
佛學概論
佛學概論由佛典選讀入手之
一
《
雜阿含經
》
、
巴利
經典選讀
蔡耀明
第
5
週 2012/03/20
2Slide3
閱讀材料
《雜阿含經．第1經》 Chapter
2: Discourse to the Kālāmas (Kālāma
Sutta
),
Early
Buddhist
Discourses
3Slide4
《
雜阿含經．第1經》
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當觀色無常。如是觀者，則為正觀。正觀者，則生厭
離；
厭離者，喜貪盡；喜貪盡者，說心解脫。
「如是觀受、想、行、識無常。如是觀者，則為正觀。正觀者，則生厭離；厭
離者
，喜貪盡；喜貪盡者，說心解脫。
「如是，比丘！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。』 「如觀無常，苦、空、非我亦復如是。」 時，諸比丘聞佛所說，歡喜奉行。4Slide5
Early Buddhist DiscoursesChapter 2: Discourse to the Kālāmas
This discourse begins with a common problem:
Different
religious
teachers make
vastly different claims about religious truth and the practices
necessary to
achieve religious goals, so how does one know which one is right? What criteria can one use to determine who is telling the truth?
5Slide6
In such cases, do not accept a thing by recollection, by tradition, by mere
report, because it is based on the authority of scriptures, by mere logic or inference, by reflection on conditions, because of reflection on or fondness for a certain theory, because it merely seems suitable, nor thinking: ‘The religious wanderer is respected by us.’ But when you know for yourselves:
‘These things are unwholesome, blameworthy, reproached by the wise, when
undertaken and performed lead to harm and suffering’—these you should
reject.
6Slide7
But, when you know for yourselves: “These things
are wholesome, not blameworthy, commended by the wise, when undertaken and performed lead to one’s benefit and happiness”—you should live undertaking these.’ Having said this, this is the reason for what I said.A noble disciple is thus freed in mind from hatred, untroubled in mind, unstained in mind, pure in mind, and in this world has
attained the following four comforts.
7Slide8
If there is an after-world, if there is the
fruit and result of actions that are good or evil, then I will be reborn at the breaking up of the body, after death, in a place that is happy, a heavenly world.’ This is the first comfort he attains. He thinks: ‘If there is no afterworld, no fruit and result of actions that are good or evil, then here in the
visible world I will keep myself free from hatred, untroubled, free from vexation,
and happy.’ This is the second comfort he attains.
8Slide9
He thinks: ‘If I were
to do an action that results in something bad, but I did not intend to do something bad to anyone, then how will suffering touch me who does nothing bad?’ This is the third comfort he attains. He thinks: ‘If I were to do an action that involves nothing bad, then I would see myself as pure in both
ways.’
This is the fourth comfort he attains.
- END -
9Slide10
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Microsoft Office
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(
http://office.microsoft.com/zh-hk/images/similar.aspx#ai:MP900427685|
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，
瀏覽日期 2012/03/15
。
依據
Microsoft
服務合約
及著作權法
第
46
、
52
、
65
條
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3-9
Microsoft Office
圖像及媒體
(
http://office.microsoft.com/zh-hk/images/similar.aspx#ai:MP900178367|
)
，
瀏覽日期
2012/03/15
。
依據
Microsoft
服務合約
及著作權法
第
46
、
52
、
65
條
合理使用。
4
如是我聞
……
歡喜奉行。
《
雜阿含經．
第
1 經》，宋天竺三藏求那跋陀羅譯大正藏第二冊（T. 99, vol. 2, p. 1a）5-9This discourse begins…… This is the fourth comfort he attains.《Early Buddhist Discourses》，頁 19-25，作者：John J. Holder，出版社：Indianapolis: Hackett，出版年：2006 年。依據著作權法第 46、52、65 條合理使用。