不思經

本經與北傳中阿含「不思經」內容完全相同,重點在於告訴我們持戒或修行時不可躁進,不可眼高手低,應腳踏實地,按部就班,一步一腳印的去印證每一分境界,如果心裡一直抱持著期待某種境界,這種心態就是「貪欲」、「掉舉」及「疑悔」,反而是一種障礙,阻礙進步的絆腳石。

選譯自南傳巴利增支部英譯版

美籍聖地牙哥慈林寺譚尼沙羅尊者英譯

優婆塞喬正一中譯於西元2006/10/28八關齋戒日

佛陀說:「一個持戒精嚴的人, 心媕Y不要一直想著:『願以此戒之功德,速令我得到【不悔】。』,只要能捨離這種貪執的念頭,順其自然,一旦功夫成熟,便能得到相應的【不悔】境界」

已經達到【不悔】的人,心媕Y不要一直想著:『我希望快點得到【歡悅】』,只要能捨離這種貪執的念頭,順其自然,一旦功夫成熟,便能得到相應的【歡悅】境界。」

「已經達到【歡悅】的人,心媕Y不要一直想著:『我希望快點得到【安止】』,只要能捨離這種貪執的念頭,順其自然,一旦功夫成熟,便能得到相應的【安止】境界。」

「已經達到【安止】的人,心媕Y不要一直想著:『我希望快點得到【喜】的覺受』,只要能捨離這種執貪的念頭,順其自然,一旦功夫成熟,便能得到相應的【喜】境界。」

「已經達到【喜】的人,心媕Y不要一直想著:『我希望快點得到【樂】的覺受』,只要能捨離這種貪執的念頭,順其自然,一旦功夫成熟,便能得到相應的【樂】境界。」

已經達到【樂】的人,心媕Y不要一直想著:『我希望快點得到【定】』,只要能捨離這種貪執的念頭,順其自然,一旦功夫成熟,便能得到相應的【禪定】境界。」

「已經達到【定】的人,心媕Y不要一直想著:『我希望快點得到【見如實】、【知如真】』,只要能捨離這種貪執的念頭,順其自然,一旦功夫成熟,便能得到相應的【見如實】、【知如真】境界。」

「已經達到【見如實】、【知如真】的人,心媕Y不要一直想著:『我希望快點得到【厭離心】』,只要能捨離這種貪執的念頭,順其自然,一旦功夫成熟,便能得到相應的【厭離心】境界。」

已經達到【厭離心】的人,心媕Y不要一直想著:『我希望快點得到【無欲】』,只要能捨離這種貪執的念頭,順其自然,一旦功夫成熟,便能得到相應的【無欲】境界。」

「已經達到【無欲】的人,心媕Y不要一直想著:『我希望快點得到【解脫一切婬.怒.癡】』,只要能捨離這種貪執的念頭,順其自然,一旦功夫成熟,便能得到相應的【解脫一切婬.怒.癡】境界。」

「以客觀及不求的心態去修行,自然能得到不悔的果報。」

「因不悔的緣故自然能得到相應的歡悅果報。」

「因歡悅的緣故自然能得到相應的喜。」

「因喜的緣故自然能得到止。」

「因止的緣故自然能得到樂。」

「因樂的緣故自然能得定心。」

「如已獲得禪定,自然能如實澈見四聖諦、如實領悟四聖諦。」

「因已如實澈見四聖諦、如實領悟四聖諦的緣故,自然能得到厭離心。」

「因為有厭離心的緣故自然能得到無欲。」

「因為無欲的緣故自然能得到解脫。」

「因為解脫的緣故便自然能獲得解脫知見,很清楚的知道自已『此生已盡、梵行已立、所作已辦、不更受有。』因為前一法能增益後一法,一法與一法之間能互相增益。」

「又前一法是後一法的因,後一法是前一法的果,一法與一法彼此間互為因緣(果)。」

「這就是持戒的功德為什麼能達到涅盤的原因,為什麼能從此岸得至彼岸的緣故。」

 

 英文網址如下:

http://www.accesstoinsight.org/canon/sutta/anguttara/an11-002.html

 

AN XI.2

Cetana Sutta

An Act of Will

Translated from the Pali by

Thanissaro Bhikkhu


"For a person endowed with virtue, consummate in virtue, there is no need for an act of will, 'May freedom from remorse arise in me.' It is in the nature of things that freedom from remorse arises in a person endowed with virtue, consummate in virtue.

"For a person free from remorse, there is no need for an act of will, 'May joy arise in me.' It is in the nature of things that joy arises in a person free from remorse.

"For a joyful person, there is no need for an act of will, 'May rapture arise in me.' It is in the nature of things that rapture arises in a joyful person.

"For a rapturous person, there is no need for an act of will, 'May my body be serene.' It is in the nature of things that a rapturous person grows serene in body.

"For a person serene in body, there is no need for an act of will, 'May I experience pleasure.' It is in the nature of things that a person serene in body experiences pleasure.

"For a person experiencing pleasure, there is no need for an act of will, 'May my mind grow concentrated.' It is in the nature of things that the mind of a person experiencing pleasure grows concentrated.

"For a person whose mind is concentrated, there is no need for an act of will, 'May I know & see things as they actually are.' It is in the nature of things that a person whose mind is concentrated knows & sees things as they actually are.

"For a person who knows & sees things as they actually are, there is no need for an act of will, 'May I feel disenchantment.' It is in the nature of things that a person who knows & sees things as they actually are feels disenchantment.

"For a person who feels disenchantment, there is no need for an act of will, 'May I grow dispassionate.' It is in the nature of things that a person who feels disenchantment grows dispassionate.

"For a dispassionate person, there is no need for an act of will, 'May I realize the knowledge & vision of release.' It is in the nature of things that a dispassionate person realizes the knowledge & vision of release.

"In this way, dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward. Pleasure has concentration as its purpose, concentration as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Rapture has serenity as its purpose, serenity as its reward. Joy has rapture as its purpose, rapture as its reward. Freedom from remorse has joy as its purpose, joy as its reward. Skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward.

"In this way, mental qualities lead on to mental qualities, mental qualities bring mental qualities to their consummation, for the sake of going from the near to the Further Shore."

 

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