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 【本著作除另有註明外，採取創用CC「姓名標示－非商業性－相同方式分享」臺灣3.0版授權釋出】

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 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

閱讀材料 《雜阿含經．第1經》 Chapter 2: Discourse to the Kālāmas (Kālāma Sutta), Early Buddhist Discourses

《雜阿含經．第1經》 一時，佛住舍衛國祇樹給孤獨園。 　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。

Early Buddhist Discourses Chapter 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?

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.

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.

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.

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 -

版權聲明 2 4 頁碼 作品 版權標示 作者 / 來源 3-9 5-9 Microsoft Office 圖像及媒體 (http://office.microsoft.com/zh-hk/images/similar.aspx#ai:MP900427685|)， 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。 3-9 (http://office.microsoft.com/zh-hk/images/similar.aspx#ai:MP900178367|)， 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） 5-9 This 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。