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一夜贤者经等经中关于过去法、未来法的论述

<p class="bb" align="center">第一三一 一夜贤者经</p><p></p><p class="w">　　如是我闻。<br/>　　一时，世尊住舍卫城只陀林给孤独园。时，世尊告诸比丘：“诸比丘!”彼诸比丘应诺：“世尊!”世尊如是曰：“诸比丘!一夜贤者1，我为汝等说总说及分别，应谛听，善思念之。我当说之。”彼诸比丘应世尊言：“如是，世尊!”世尊如是曰：<br/>　　勿追于过去 勿愿于未来<br/>　　一切过去者 彼已皆舍弃<br/>　　未来者未至 而彼现在法<br/>　　处处善观察 不摇又不动<br/>　　了知彼修习 唯应今日作</p><p class="w">　“然者，诸比丘!如何为“追过去?”“于过去时有如是色。”于此随起喜悦。“过去时有如是受。”于此随起喜悦。“于过去时有如是想。”于此随起喜悦。“于过去时有如是行。”于此随起喜悦。“于过去时有如是识。”于此随起喜悦。诸比丘!如是为追过去也。<br/>　　诸比丘!然者，如何为“不追过去?”“于过去时有如是色。”于此不起喜悦。“于过去时有如是受。”于此不起喜悦。“于过去时有如是想……如是行……如是识。”于此不起喜悦。诸比丘!如是为不追过去也。<br/>　　诸比丘!然者，如何为“愿未来?”“于未来时应有如是色。”于此随起喜悦。“于未来时应有如是受。”于此随起喜悦。“于未来时应有如是想……如是行……如是识。”于此随起喜悦。诸比丘!如是为愿未来也。<br/>　　诸比丘!然者，如何为“不愿未来?”“于未来时应有如是色。”于此不起喜悦。“于未来时应有如是受……应有如是想……应有如是行……应有如是识。”于此不起喜悦。诸比丘！如是为不愿未来也。<br/>　　诸比丘!然者，如何为“动摇于现在之诸法?”诸比丘!兹有无闻凡夫，不见诸圣者，不熟达圣法，不通晓圣法。不见诸善人，不熟达诸善人法，不通晓诸善人法。见色是我、或我是色、或我中有色、或色中有我也。见受是我、或我有受、或我中有受、或受中有我也。见想是我、或我有想、或我中有想、或想中有找他。见行是我、或我有行、或我中有行、或行中有我也。见识是我、或我有识、或我中有识、或识中有我也。诸比丘!如是动摇于现在之诸法也。<br/>　　诸比丘!然者，如何为“不动摇于现在之诸法。”诸比丘!兹有闻之圣弟子，见诸圣者，熟达圣法，通晓圣法，以见善人，熟达善法，通晓善人法。不见色是我、或我有色、或我中有色、或色中有我。不见受是我……乃至……想……乃至……行……乃至……识是我、或我有识、或我中有识、或识中有我之等见。诸比丘!如是为不动摇于现在之诸法也。<br/>　　勿追于过去 勿愿于未来<br/>　　……参照前偈…… <br/>　　此一夜贤者 谓静寂默者<br/>　　一夜贤者之诸比丘!应为汝等说总说及分别，如是说者，缘如是而说也。”<br/>　　世尊如是说已，欢喜之彼诸比丘随喜世尊之所说。</p><br/>

<div id="pali-title" align="center">Bhaddekaratta Sutta</div><div id="english-title" align="center">The Discourse on the Ideal Lover of Solitude</div><div id="english-subtitle" align="center"></div><div id="by" align="center">Translated from the Pali by</div><div id="author" align="center">Bhikkhu &Ntilde;anananda</div><div align="center"></div><div align="left"><div class="sutta"><p>Thus have I heard: At one time the Exalted one was living at Saavatthi in the Jeta Grove, Anaathapi.n.dika's monastery. There he addressed the monks thus: "Monks." "Revered one," the monks answered the Exalted One in assent. The Exalted one spoke thus "Monks, I shall preach to you the summary and the exposition of the Ideal Lover of Solitude. Listen and give attention. I shall speak." "Even so, revered sir," the monks answered the Exalted One in assent. The Exalted One said this:</p><div class="verse"><pre>Let one not trace back the past
Or yearn for the future-yet-to-come.
That which is past is left behind
Unattained is the "yet-to-come."
But that which is present he discerns —
With insight as and when it comes.
The Immovable — the-non-irritable.
In that state should the wise one grow
Today itself should one bestir
Tomorrow death may come — who knows?
For no bargain can we strike
With Death who has his mighty hosts.
But one who dwells thus ardently
By day, by night, untiringly
Him the Tranquil Sage has called
The Ideal Lover of Solitude.
</pre></div><p>"And how, monks, does one trace back the past? He thinks: 'I was of such form in the past' and brings delight to bear on it. He thinks: 'I was of such feeling in the past' and brings delight to bear on it. He thinks: 'I was of such perception in the past' and brings delight to bear on it. He thinks: 'I was of such formations in the past' and brings delight to bear on them. He thinks: 'I was of such consciousness in the past' and brings delight to bear on it. That is how, monks, one traces back the past.</p><p>"And how, monks, does one not trace back the past? He thinks: 'I was of such form in the past' but brings no delight to bear on it. He thinks: 'I was of such feeling... of such perception... of such formations...'... He thinks: 'I was of such consciousness in the past' but brings no delight to bear on it. That is how, monks, one does not trace back the past.</p><p>"And how, monks, does one yearn for the future? He thinks: 'I may have such form in the future' and brings delight to bear on it. He thinks: 'I may have such feeling... such perception... such formations...'... He thinks: 'I may have such consciousness in the future' and brings delight to bear on it. That is how, monks, one yearns for the future.</p><p>"And how, monks, does one not yearn for the future? He thinks: 'I may have such form in the future' but brings no delight to bear on it. He thinks: 'I may have such feeling... such perception... such formations...'... He thinks: 'I may have such consciousness in the future' but brings no delight to bear on it. That is how, monks, one does not yearn for the future.</p><p>"And how is one drawn into present things? Herein, monks, an uninstructed ordinary man who takes no account of the Noble Ones, is unskilled in the Dhamma of the Noble Ones, untrained in the Dhamma of the Noble Ones, taking no account of the good men, unskilled in the Dhamma of the good men, untrained in the Dhamma of the good men, looks upon form as self, or self as possessed of form, or form as in self, or self as in form. He looks upon feeling as self, or self as possessed of feeling, or feeling as in self, or self as in feeling. He looks upon perception as self, or self as possessed of perception, or perception as in self, or self as in perception. He looks upon formations as self, or self as possessed of formations, or formations as in self, or self as in formations. He looks upon consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness. That is how, monks, one is drawn into present things.</p><p>"And how, monks, is one not drawn into present things? Herein, monks, an instructed Noble disciple who takes into account the Noble Ones, skilled in the Dhamma of the Noble Ones, trained in the Dhamma of the Noble Ones, taking into account the good men, skilled in the Dhamma of the good men, trained in the Dhamma of the good men, does not look upon form as self, or self as possessed of form, or form as in self, or self as in form. He does not look upon feeling as self... He does not look upon perception as self... He does not look upon formations as self... He does not look upon consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness. That is how, monks, one is not drawn into present things.</p><div class="verse"><pre>Let one not trace back the past
Or yearn for the future-yet-to-come.
That which is past is left behind
Unattained is the "yet-to-come."
But that which is present he discerns —
With insight as and when it comes.
The Immovable — the-non-irritable.
In that state should the wise one grow
Today itself should one bestir
Tomorrow death may come — who knows?
For no bargain can we strike
With Death who has his mighty hosts.
But one who dwells thus ardently
By day, by night, untiringly
Him the Tranquil Sage has called
The Ideal Lover of Solitude.
</pre></div><p>So it was with reference to this that it was said: "Monks, I shall preach to you the summary and the exposition of the Ideal Lover of Solitude."</p><p>Thus spoke the Exalted One, Delighted, those monks rejoiced in what the Exalted One had said.</p></div><!--Element not supported - Type: 8 Name: #comment--><!--Element not supported - Type: 8 Name: #comment--><!--Element not supported - Type: 8 Name: #comment--><!--Element not supported - Type: 8 Name: #comment--><!--Element not supported - Type: 8 Name: #comment--></div>

<p>此經沒有說不能觀過去未來。</p><p>從經文來開，那是說對過去未來現在都不要執著。</p><p>對過去是不追，對未來是不願，對現在是不動搖。</p><p>雖然用詞不同，意義是一樣的。</p><p>這個經文根本就不能作證馬哈西的那段話。</p>

<p>如果只看中文版，有些信息在翻译中变得不清楚了。但是看英文原文就很清楚。如在另一帖子所说，只有现在法用了“观（insight）”字，而对不追过去，不愿（或不欣）未来法的解释都是用的想（think）。这个网上的英文版本和我手中的菩提比丘的英文版本是完全不同的两个人翻译的，对现在法用“观”、对过去未来法用“想”这种用词都是一致的。</p><p>虽然此文没有直接说不能观过去未来法，但绝对没有让人去观过去未来法。</p>

<p>　“然者，诸比丘!如何为“追过去?”“于过去时有如是色。”于此随起喜悦。“过去时有如是受。”于此随起喜悦。“于过去时有如是想。”于此随起喜悦。“于过去时有如是行。”于此随起喜悦。“于过去时有如是识。”于此随起喜悦。诸比丘!如是为追过去也。<br/>　　<font color="#f73809">诸比丘!然者，如何为“不追过去?”</font>“于过去时有如是色。”于此不起喜悦。“于过去时有如是受。”于此不起喜悦。“于过去时有如是想……如是行……如是识。”于此不起喜悦。诸比丘!如是为不追过去也。<br/>　　诸比丘!然者，如何为“愿未来?”“于未来时应有如是色。”于此随起喜悦。“于未来时应有如是受。”于此随起喜悦。“于未来时应有如是想……如是行……如是识。”于此随起喜悦。诸比丘!如是为愿未来也。<br/>　　<font color="#ff0000">诸比丘!然者，如何为“不愿未来?”“</font>于未来时应有如是色。”于此不起喜悦。“于未来时应有如是受……应有如是想……应有如是行……应有如是识。”于此不起喜悦。诸比丘！如是为不愿未来也。<br/>　　诸比丘!然者，如何为“动摇于现在之诸法?”诸比丘!兹有无闻凡夫，不见诸圣者，不熟达圣法，不通晓圣法。不见诸善人，不熟达诸善人法，不通晓诸善人法。见色是我、或我是色、或我中有色、或色中有我也。见受是我、或我有受、或我中有受、或受中有我也。见想是我、或我有想、或我中有想、或想中有找他。见行是我、或我有行、或我中有行、或行中有我也。见识是我、或我有识、或我中有识、或识中有我也。诸比丘!如是动摇于现在之诸法也。<br/>　<font color="#ff0000">　诸比丘!然者，如何为不动摇于现在之诸法。”</font>诸比丘!兹有闻之圣弟子，见诸圣者，熟达圣法，通晓圣法，以见善人，熟达善法，通晓善人法。不见色是我、或我有色、或我中有色、或色中有我。不见受是我……乃至……想……乃至……行……乃至……识是我、或我有识、或我中有识、或识中有我之等见。诸比丘!如是为不动摇于现在之诸法也。<br/></p><p>這段經文的關鍵在於長行裏對偈頌的解釋，裏面根本就沒有說到只有現在可以觀，而是說觀三世后該怎麽做。</p><p>不然，就請metta找一下以下經典的英文怎麽說，難道佛陀説法前後矛盾麽？</p><p>爾時。世尊告劫波曰。善哉。善哉。能問如來心善解脫。善哉。劫波。諦聽。諦聽。善思念之。當為汝說。<font color="#ff3300">劫波。當觀知諸所有色。若過去．若未來．若現在。若內．若外。若粗．若細。若好．若醜。若遠．若近。彼一切悉皆無常。正觀無常已。色愛即除。色愛除已。心善解脫。如是觀受．想．行．識。若過去．若未來．若現在。若內．若外．若粗．若細。若好．若醜。若遠．若近。彼一切悉皆無常。正觀無常已。識愛即除。識愛除已。我說心善解脫。劫波。如是。比丘心善解脫者。如來說名心善解脫。所以者何。愛欲斷故。愛欲斷者。如來說名心善解脫</font></p>

<p>你能不能查一下巴汉经号对照表看相应的这段经文有没有南传对应的？ </p>

<p>搜索到一段类似的经文，其实就是《须深盗法经》，<a href="http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.070.than.html">http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.070.than.html</a></p><p>如果看全文，无论是慧解脱者也好，还是须深也好，这里都明确说了，他们没有神通，看不到过去生，也看不到他人的心识等等。所以他们怎么观过去、怎么观他人的心识等？ 但你引这段经文用“观知”正好能非常圆满地解决这个问题，对当下的法直接“观”，而对不能直接观的法通过推断而“知”。 这个“观知”应该对应下文的“to be seen ...as”。</p><p>"Thus, Susima, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is <font color="#ff0000">to be seen</font> as it actually is with right discernment <font color="#ff0000">as</font>: 'This is not mine. This is not my self. This is not what I am.'</p><p>"Any feeling whatsoever...</p><p>"Any perception whatsoever...</p><p>"Any fabrications whatsoever...</p><p>"Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'</p><p>"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"</p>

<p>佛告羅睺羅。<font color="#ff3300">當觀諸所有色。若過去．若未來．若現在。</font>若內．若外。若粗．若細。若好．若醜。若遠．若近。彼一切非我．不異我．不相在。如是平等慧如實觀。如是受．想．行．識。若過去．若未來．若現在。若內．若外。若粗．若細。若好．若醜。若遠．若近。彼一切非我．不異我．不相在。如是平等慧如實觀</p><p>這段經文不是觀知。</p><p>還有，希望metta如果真要尋找原文，就不要用英文，而直接用巴利文。</p><p>不然，爲什麽把巴利文翻譯成英文的就不會有錯，翻譯成中文就有錯了？</p><p>從巴利文到英文再到中文，經過幾次轉接，差別就可能很大了。</p>

<p>下面的《相应部》22.79 经，直接说了从现在推想到过去、未来，从而要以现在色为对象用功。看看翻译过来的蓝色字，这对如何观过去色等说得再清楚不过了。</p><p><a href="http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.079.than.html">http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.079.than.html</a></p><p><font color="#ff0000">"And why do you call it 'form'?<span class="note-tag"><a id="t-1" href="http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.079.than.html#n-1" name="t-1">1</a></span> Because it is afflicted,<span class="note-tag"><a id="t-2" href="http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.079.than.html#n-2" name="t-2">2</a></span> thus it is called 'form.' Afflicted with what? With cold &amp; heat &amp; hunger &amp; thirst, with the touch of flies, mosquitoes, wind, sun, &amp; reptiles. Because it is afflicted, it is called form.</font></p><p>"And why do you call it 'feeling'? Because it feels, thus it is called 'feeling.' What does it feel? It feels pleasure, it feels pain, it feels neither-pleasure-nor-pain. Because it feels, it is called feeling.</p><p>"And why do you call it 'perception'? Because it perceives, thus it is called 'perception.' What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, it is called perception.</p><p>"And why do you call them 'fabrications'? Because they fabricate fabricated things, thus they are called 'fabrications.' What do they fabricate as a fabricated thing? For the sake of form-ness, they fabricate form as a fabricated thing. For the sake of feeling-ness, they fabricate feeling as a fabricated thing. For the sake of perception-hood... For the sake of fabrication-hood... For the sake of consciousness-hood, they fabricate consciousness as a fabricated thing. Because they fabricate fabricated things, they are called fabrications. <span class="note-tag"><a id="t-3" href="http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.079.than.html#n-3" name="t-3">3</a></span></p><p>"And why do you call it 'consciousness'? Because it cognizes, thus it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, &amp; unsalty. Because it cognizes, it is called consciousness.</p><p><font color="#ff0000">"Thus an instructed disciple of the noble ones reflects in this way: <strong><u>'I am now being chewed up by form. But in the past I was also chewed up by form in the same way I am now being chewed up by present form.</u></strong> (<u><font color="#0000ff"><strong>我现在为色法所噬。而在过去我以被现在色法所噬同样的方式为色法所噬</strong></font>）</u> And <u><strong>if I delight in future form, then in the future I will be chewed up by form in the same way I am now being chewed up by present form.（<font color="#0000ff">如果我贪恋未来的色法，那么将来我会以被现在色法所噬同样的方式为色法所噬）</font>'</strong></u> Having reflected in this way, he becomes indifferent to past form, does not delight in future form, and is practicing for the sake of disenchantment, dispassion, and cessation with regard to present form. </font><font color="#0000ff">这样反思之后，他变得不着于过去色，不喜于未来色，而即刻为了于现在色舍、离和灭，精勤修行。</font></p><p>"[He reflects:] ''I am now being chewed up by feeling... perception... fabrications... consciousness. But in the past I was also chewed up by consciousness in the same way I am now being chewed up by present consciousness. And if I delight in future consciousness, then in the future I will be chewed up by consciousness in the same way I am now being chewed up by present consciousness.' Having reflected in this way, he becomes indifferent to past consciousness, does not delight in future consciousness, and is practicing for the sake of disenchantment, dispassion, and cessation with regard to present consciousness.</p><p>"What do you think, monks — Is form constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"</p><p>"No, lord."</p><p>"... Is feeling constant or inconstant?" "Inconstant, lord."...</p><p>"... Is perception constant or inconstant?" "Inconstant, lord."...</p><p>"... Are fabrications constant or inconstant?" "Inconstant, lord."...</p><p>"What do you think, monks — Is consciousness constant or inconstant?" "Inconstant, lord." "And is that which is inconstant easeful or stressful?" "Stressful, lord." "And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"</p><p>"No, lord."</p><p><font color="#ff0000">"<font color="#000000">Thus, monks,</font> any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'</font><font color="#0000ff">當觀諸所有色。若過去．若未來．若現在。若內．若外。若粗．若細。若好．若醜。若遠．若近。彼一切非我．不異我．不相在</font></p><p>"Any feeling whatsoever...</p><p>"Any perception whatsoever...</p><p>"Any fabrications whatsoever...</p><p>"Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'</p><br/>

<p>总结：</p><p>在<a href="http://www.accessinsight.org/">www.accessinsight.org</a>上面搜索到大约十几篇经有这样的文字：</p><p><font color="#ff0000">Any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'</font><font color="#0000ff">當觀諸所有色。若過去．若未來．若現在。若內．若外。若粗．若細。若好．若醜。若遠．若近。彼一切非我．不異我．不相在.</font></p><p><font color="#000000">我用past作为关键字在每篇经内搜索，除了上面的这篇《相应部》22.79 经和《一夜贤者经》外，都没有见另外对如何观过去色和未来色的说明。虽然在这个网站上并不包括所有经，但是包含了主要的南传经文。</font></p><p>所以基本可以得出结论，如果要以经解经说明上段经文中观过去、未来的具体做法，上面的三篇经文就是最好的参考。很明显，这三篇经文讲的观过去、未来都是用推想，而佛陀强调观当下（或现在法）以达到解脱。</p><p>如果善观能这样对汉传阿含经进行同样的搜索考证，看看有没有新的不同的解释，将会对大家都很有帮助。</p><p></p>

<p>這裡主要在於“觀”這個詞到底應該如何解釋？</p><p>是不是包括推理？</p><p>我建議從南傳阿毗達摩裏的心所中找到對應，纔有説服力。</p>

<p>在十六觀智裏，度疑清淨就是要觀三世的：</p><p>&nbsp;&nbsp; 第十九&nbsp; 说度疑清净品<br/><br/>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 慧体之二——度疑清净<br/><br/>&nbsp;&nbsp;&nbsp; 以把握名色之缘，而越度了关于(过去、现在、未来)三世的疑<br/>惑所建立的智，名为‘度疑清净’。希望完成它(度疑清净)的比丘，<br/>如是忆念而求名色的因缘，犹如名医，见疾病而求其起因相似，或<br/>如具有怜悯之心的人，看见了仰卧路上的天真的小孩，<font color="#ff0000">想念</font>‘这是<br/>谁的孩子’而求其父母一样。<br/><br/>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (一)把握名色之缘一<br/><br/>&nbsp;&nbsp;&nbsp; 他最初这样观察：‘因为于一切处、一切时、一切人，这(名色)<br/>都是一如的状态，故此名色不是无因的；也不是以自在天等为因，<br/>因为没有名色之外的自在天等之故。有些人说自在天等即是名色，<br/>据他们，则称为名色的自在天等便成为无因的状态。于是这名色<br/>必有他的因缘的。然而什么是它的因缘呢’?<br/>&nbsp;&nbsp;&nbsp; (1)(<font color="#f73809">把握</font>色身之缘)他如是<font color="#f73809">忆念</font>名色的因缘，而先这样的把搔<br/>色身的因缘：‘此身生时，不是生于青莲、红莲、白莲、睡莲之间，亦<br/>非生于宝石及珍珠等之间，但生于生脏(胃)及熟脏(直肠)之间，在<br/>腹膜之后，背椎之前，围着肠与肠间膜，自己亦觉厌恶臭秽而极狭<br/>窄之处，正如蛆虫生于腐鱼、烂尸、腐乳、污池、泥塘等相似。对于<br/>这样而生的色身，那无明、爱、取、业等的四法，因为是生它的故为<br/>因，那食物因为是支持它的故为缘，这五法便是色身的因缘。在它<br/>们之中，无明等三之对于此身，是亲依止缘，故如儿子的母亲，业是<br/>生缘，如儿子的父亲，食物是支持者，如儿子的乳母’。<br/>&nbsp;&nbsp;&nbsp; (2)(把握名身之缘)如是把握了色身之缘，更以‘由眼与色<br/>的缘而生起眼识’等的方法把握名色之缘。<br/>&nbsp;&nbsp;&nbsp; (舍三世的十六疑)<font color="#ff0000">他以如是之缘而见名色的转起之后，亦如<br/>于现在，而观察于过去世由缘而转起，于未来世亦将由缘而转起。<br/>他如是观察关于所说的前际的五疑：‘(一)我于过去世存在吗?<br/>(二)我于过去世不存在吗?(三)我于过去世是什么?(四)我于过<br/>去世是怎样(的状态)?(五)我于过去世从什么至什么’?关于所<br/>说后际的五疑：‘(一)我于未来世存在吗?(二)我于未来世不存<br/>在吗?(三)我于未来世将是什么?(四)我于未来世将是怎样(的<br/>状态)?(五)我于未来世将从什么至什么’?关于所说的现在的六<br/>疑：‘其次关于现在世的疑惑：(一)我是存在的吗?(二)我是不<br/>存在的吗?(三)我是什么?(四)我是怎样(的状态)?(五)而此有<br/>情(我)从何处而来?(六)他将至何处去’?他断此一切的疑。<br/></font></p><p><font color="#000000">在清淨道論裏，觀被解釋為觀察，包括憶念、把握、想念都是觀。這是在修行過程中必不可少的觀。</font></p><p>如此，可見那些認爲不能觀三世的人是絕對不會有成就的。<font></font></p>

<p>对我来说，研读佛经的根本目的是为了指导自己修行，一旦弄清楚了佛陀所说的一个修行方法的具体操作，对我来说就已经达到了目的。有很多经提到观过去、未来法的问题，虽然过去听法或自学马哈希禅法的时候已经知道用比量的方法，但是能直接从佛经中找到证据，还是很有意义的。</p><p>作为Vipassana这个词，英文被译作insight，而现在从insight这个词译成中文，就是“内观”。在南传四部阿含中，内观这个词大约出现了十几次，但没有一处对这个词直接加以定义。在《阿比达摩概要精解》和《清静道论》都是上来直接就用，还没有看到有直接的定义。在很多文献中，内观只是译作观。在经文中很多时候是止与观同时出现。显然止和观是不同，但是中文的运用中，观往往包含很多别的意义，而不是纯粹的Vipassana的意思。像不净观，是属于止的范围，但是中文后面跟了一个“观”，在汉传佛教中有非常有名的法师把它当作vipassana. </p><p>观是和止相对的一个修行过程，这个修行过程实际包含非常丰富的内容。如果要了解什么是观，就必须知道什么是观所特有的、不可或缺的东西。《一夜贤者经》作了很好的回答，就是观现法，而且偈中直接用的insight。如果离开对现法的观照，一切意念、把握、想念都不会让人证道。马哈希尊者的话In <i>vipassana, </i>the yogi must note all the material and mental phenomena relating only to the present（修毗婆舍那时，禅修者必须观照所有只和当下相关的物质和精神的现象），正是说的这个问题。注意这里的<strong>必须</strong>（must）只是陈述的一种必要条件，但是原文翻译有误，译成“修毗婆舍那时，禅修者<font color="#ff0000">必须只</font>观照当下的身、心现象”，就把这个必要条件变成了充要条件。这里的问题就在于把定语relating only to the present 中的only一词挪到前面修饰动词观照（note）。 </p><p>看看马哈西尊者讲法的原文，他讲的修内观的过程就一目了然。</p>

<p>想要更加全面了解马哈西尊者的人可以看看这个网站，这里除了我们常见的文章外，还有很多中文没有翻译过来的英文资料：</p><p><a href="http://www.mahasi.org.mm/yeiktha.html">http://www.mahasi.org.mm/yeiktha.html</a></p><p>任何对马哈西禅法没有作必要了解就妄自批评的人都是轻率和无聊的．</p>

<p align="left">马哈希尊者对《无我相经》中观过去、未来的解说：</p><p align="center"><a href="http://www.mahasi.org.mm/discourse/E01/E01ch06.htm">http://www.mahasi.org.mm/discourse/E01/E01ch06.htm</a><a name="page008"></a></p><p align="center">(1) CONTEMPLATION ON R&THORN;PA </p><p>"Tasm&aelig;tiha Bhikkhave yam kinci r&thorn;pam atit&aelig;n&aelig;gatapaccu-ppannam ajjhattam v&aelig; bahiddh&aelig; v&aelig; ol&aelig;rikam v&aelig; sukhumam v&aelig; hinam v&aelig; panitam v&aelig; yam d&thorn;re santike v&aelig; sabbam r&thorn;pam 'netam mama neso hamasmi na meso att&aelig;ti' eva metam yath&aelig;b&thorn;tam sammappa&ntilde;&ntilde;aya dathabbam." </p><p>"Bhikkhus, as stated above, since it is not fitting to regard as 'This is mine, This I am, This is my self', <font color="#ff0000">all forms of r&thorn;pa, whether past, future or present, internal or external, coarse or fine, whether inferior or superior, far or near, all r&thorn;pas should be regarded with right understanding, according to reality, 'This is not mine, This I am not, This is not my self.'</font><font color="#0000ff">观诸所有色。若过去．若未来．若现在。若内．若外。若粗．若细。若好．若丑。若远．若近。彼一切非我．不异我．不相在.</font> All r&thorn;pas must be contemplated on so as to realize the truth, as it really is, with personal knowledge that 'This is not mine, This I am not, This is not my self.' </p><p>In the above statement, r&thorn;pa is described and enumerated in eleven ways such as past, future, present etc. With respect to time, r&thorn;pa is described in terms of past, future or present. 'The past' refers to what had happened in the past, what has arisen and ceased in the previous existences or in the past time of the present existence. 'By future' is meant that which has not yet happened, which is going to happen at some time in the future. The present means what is actually happening now. Sequentially it amounts to what had happened before, what is happening now and what will happen in the future. Thus when r&thorn;pa is enumerated in these three ways of difference in time, all the r&thorn;pas is self, in others, animate, inanimate, all are covered. </p><p align="center"><a name="page009"></a>WHAT THE DISCIPLES SHOULD CONTEMPLATE ON </p><p>But,<font color="#ff0000"> for the purpose of vipassan&aelig; meditation disciples are<u>
                        </u><strong><u>mainly</u>
                        </strong>concerned with contemplating on what is happening in one's body<font color="#0000ff">为了实现内观的目标，禅修者主要致力于观照自己身体中发生的事</font>,</font> as definitely stated in the Commentary and subcommentary of the Anupad&aelig; Sutta of Uparipann&aelig;sa P&aelig;&sup1;i Canon. <font color="#ff0000">Phenomena happening elsewhere need be known only conjecturally</font><font color="#0000ff">发生于别处的现象只需通过比量推知</font>. Thus the Yog&oslash; needs only to understand the phenomenon of n&aelig;ma, r&thorn;pa happening inside one's body and see with one's own (insight) knowledge, the true nature as it really is. </p><p>Even in connection with the phenomenon happening inside one's person, one can be only guessing in attempting to understand the phenomenon of the future, because it has not occurred yet, is not yet in existence. Concerning those that had occurred before, their nature cannot be known as they really were; it would be mere guess work. Even for those phenomena that occurs during one's life time, it is not easy to see what they really were what happened some years ago, some months past or even some days previously. It is hard even to know the absolute truth of what happened a few hours ago because, for ordinary persons, once an object is seen, heard, touched etc., attachment for it would have arisen immediately as 'I, he, a woman or a man' in terms of conventional concepts. </p><p align="center"><a name="page10"></a>ONLY THE PRESENT SHOULD BE NOTED INITIALLY </p><p><font color="#ff0000">Therefore, as stated in Bhaddekaratta Sutta(一夜贤者经）, Paccuppanna&ntilde;ca yam dhammam, tatth&aelig; tatth&aelig; vipassati: Only the present should be contemplated on in Vipassan&aelig; meditation, that is, as the phenomenon is being seen, heard etc. In the Satipa&yen;h&aelig;na（念住经） P&aelig;&sup1;i Canon, also it is stated the present phenomenon actually happening now, while presently going, standing, sitting, lying, should be noted initially. We have provided a searching analysis of this paragraph, because this paragraph mentions 'past r&thorn;pa', which comes first in the sequential order of past, present, future, doubt may arise whether one should start meditating with what had happened in the past. This analysis should remove away that doubt. </font></p><p>Therefore, only those phenomena of n&aelig;ma, r&thorn;pa which manifest themselves at the six doors every time an object is seen, heard, touched should be constantly noted, just like our Yog&oslash;s who are now taking note of the phenomena of rising, falling, sitting, touching etc. Engaged in this manner as the concentration gets strengthened, Yog&oslash; comes to differentiate between the phenomenon of falling and the phenomenon of noting it. The extension, the pressure and the motion of the moment of rising do not last till the moment of falling; they disappear at the moments of their respective phenomena. The distension and motion at the moment of falling do not last till the next moment of rising; they disappear and cease then and there. </p><p>While walking too, the extension and motion involved in the 'right step' do not stay on till the 'left step'; similarly the r&thorn;pas of the 'left step' are not retained till the 'right step'. They vanish just at the moment of their respective appearance. The r&thorn;pas of the 'raising moment' do not last till the moment of stepping out; that of the stepping moment do not stay on till the moment of dropping down; they all vanish away at the respective moments of appearing. </p><p>Similarly in bending and stretching, each phenomenon disappears at the respective moment of appearing. When the concentration gets particularly strong, the Yog&oslash; will observe, during the period of one act of bending, or stretching, the process of dissolution in very quick serial motion happening in the same place without change of position.<font color="#ff0000"> The Yog&oslash; therefore realizes "that the nature of phenomena was not known before because they were not heedfully noted. Now that they are noted, it is perceived that the aggregates do not pass on from one moment to another. They perish ceaselessly at the very moment of their appearance." Thus the r&thorn;pas which had occurred before do not last till the present moment; they have all perished. The r&thorn;pas which are manifesting themselves now in rising, falling, bending, stretching, dropping, stepping, moving will not reach a future moment. They will all vanish away presently. The r&thorn;pas of the coming phenomena will also cease at their respective moments of arising.</font>
                <font color="#0000ff">禅修者因此认识到过去因为没有足够精勤地观照所以没有看到现象的本质。现在他们认识到诸蕴不会从一个刹那延续到下一个刹那。它们生起即灭，不断这样相续进行。“因此过去生起的色不会延续到当下，它们全都已灭。正在起落、屈伸、落步、移步、挪动过程中显现的色法不会延续到将来时刻，它们会在当下消失。将来生起的色法也会在生起的那些刹那灭去。</font>Therefore all kinds of r&thorn;pas are impermanent, incessantly arising and disappearing. They constitute suffering, not self, but mere phenomena because they are not amenable to one's control, arising and vanishing in accordance with their own conditional causes. The Yog&oslash; comes to realize them through his own knowledge. To enable such realization, the Blessed One exhorted that meditative effort should be made until it is perceived that 'This is not mine.' </p>

<p>既然你認爲觀這個詞沒有準確定義，又怎麽能說比量推理不是觀呢？</p><p>能讓你覺得現在廣爲流傳的馬哈西的話翻譯有錯誤，對你來說其實是一個進步，只不過你開始爲什麽不這麽說呢？我要找了很多證據你再這麽說？</p><p>當然，你的翻譯是不是正確還有待驗證。</p><p>我還要問你一個問題，那就是馬哈西承認的十六觀智，是不是都屬於内觀的過程？</p><p>如果是，我可以告訴你，離開了推理，將無法進行内觀。</p><p>所以，即便你改了翻譯，也同樣不能證明馬哈西的説法是正確的。</p><p>而且，十一處觀察中包括了内，外，請問這裡的<font color="#0000ff">若内．若外。若粗．若细。若好．若丑。若远．若近，該怎麽觀？</font></p><p><font color="#0000ff">为了实现内观的目标，禅修者主要致力于观照自己身体中发生的事，這句話對麽？</font></p>

<p>二、什么是慧的语义<br/><br/>　　以了知之义为慧。这了知是什么?是和想知及识知的行相有别的各种知。即<br/>想、识、慧虽然都是以知为性，可是，想--只能想知所缘‘是青是黄’，不可<br/>能通达‘是无常是苦是无我’的特相；识--既知所缘‘是青是黄’，亦得通达<br/>特相，但不可能努力获得道的现前；慧--则既知前述的(青黄等)所缘，亦得<br/>通达特相，并能努力获得道的现前。<br/>　　例如一位天真的小孩，一位乡村的人，一位银行家。当三人看见一堆放在柜<br/>台上的货币，那天真的小孩，只知道货币的色彩长短方圆，却不知它是人们认为<br/>可以利用受用的价值：那乡村的人，既知色彩等状，亦知它是人们认为可以利用<br/>受用的价值，但不知是真是假及半真半假的差别；那银行家，则知一切行相，因<br/>为他知道，所以无论看货币的色，闻其敲打之声，嗅其气，尝其味，及以手拿其<br/>轻重，都能知道；并且晓得那是在某村某市某城或在某山某河岸及由某某造币师<br/>所铸造。<br/>　<font color="#ff3300">　由这个例子当知(想识慧的区别)如是，因为想，只知于所缘所表现的青等<br/>的行相，所以如天真的小孩所看见的货币。因为识，既知青等的所缘的行相，亦<br/>得通达特相，所以如乡村的人所看见的货币。因为慧，既知青等的所缘的行相及<br/>通达特相之后，更能获得道的现前，所以如银行家所看见的货币。是故当知和想<br/>知及识知的行相有别的各种知，是这里的了知。有关于此，所以说：‘以了知之<br/>义为慧’。<br/></font>　　有想与识之处，不一定会有此慧的存在。可是有慧存在时，则不和想及识分<br/>别，因为它们那样微细难见，实在不得作这样的分别：‘这是想，这是识，这是<br/>慧’，所以尊者那伽斯那(即那先或龙军)说‘大王，世尊曾为难为之事’。<br/>‘尊师那伽斯那，什么是世尊为所难为之事’?‘大王，世尊曾为难为之事，即<br/>他对于一所缘而起的非色的心与心所法作这样的分别说：这是触，这是受，这是<br/>想，这是思，这是心’。<br/></p><p>根據清淨道論對想、識、慧三者區別的説明，可知馬哈西所說的直觀，只不過是想或識而已。</p><p></p>

<div class="msgheader">QUOTE:</div><div class="msgborder"><b>以下是引用<i>善觀</i>在2008-1-2 9:01:00的发言：</b><br/><p>根據清淨道論對想、識、慧三者區別的説明，可知馬哈西所說的直觀，只不過是想或識而已。</p><p></p></div><p>你想怎么说，没人拦着你。</p><p>佛经的内容和马哈希尊者的论述我都阐述了，我相信有人看懂，没有必要再给你说什么。</p>

<p>我相信看過佛陀如何觀察十二緣起的經文，就知道觀絕對不是只觀現在的。</p><p>我所用的經文可以知道，要獲得解脫，如理思惟並不是只觀現在。</p><p>　（二八七）</p><p>如是我聞</p><p>一時。佛住舍衛國祇樹給孤獨園</p><p>爾時。<font color="#ff0000">世尊告諸比丘。我憶宿命未成正覺時。獨一靜處。專精禪思。作是念。何法有故老死有。何法緣故老死有。即正思惟。生如實無間等。生有故老死有。生緣故老死有。如是有．取．愛．受．觸．六入處．名色。何法有故名色有。何法緣故名色有。即正思惟。如實無間等生。識有故名色有。識緣故有名色有。我作是思惟時。齊識而還不能過彼。謂緣識名色。緣名色六入處。緣六入處觸。緣觸受。緣受愛。緣愛取。緣取有。緣有生。緣生老．病．死．憂．悲．惱苦。如是如是純大苦聚集</font></p><p>我時作是念。何法無故則老死無。何法滅故老死滅。即正思惟。生如實無間等。生無故老死無。生滅故老死滅。如是生．有．取．愛．受．觸．六入處．名色．識．行廣說</p><p><font color="#ff0000">我復作是思惟。何法無故行無。何法滅故行滅。即正思惟如實無間等。無明無故行無。無明滅故行滅。行滅故識滅。識滅故名色滅。名色滅故六入處滅。六入處滅故觸滅。觸滅故受滅。受滅故愛滅。愛滅故取滅。取滅故有滅。有滅故生滅。生滅故老．病．死．憂．悲．惱苦滅。如是如是純大苦聚滅</font></p><p>我時作是念。我得古僊人道．古僊人逕．古僊人道跡。古僊人從此跡去。我今隨去。譬如有人游於曠野。披荒覓路。忽遇故道古人行處。彼則隨行。漸漸前進。見故城邑．古王宮殿．園觀浴池．林木清淨。彼作是念。我今當往白王令知。即往白王。大王當知。我游曠野。披荒求路。忽見故道古人行處。我即隨行。我隨行已。見故城邑．故王宮殿．園觀浴池．林流清淨。大王可往居止其中。王即往彼。止住其中。豐樂安隱。人民熾盛</p><p>今我如是。得古僊人道．古僊人逕．古僊人跡。古僊人去處。我得隨去。謂八聖道。正見．正志．正語．正業．正命．正方便．正念．正定。我從彼道見老病死．老病死集．老病死滅．老病死滅道跡。見生．有．取．愛．受．觸．六入處．名色．識．行．行集．行滅．行滅道跡。我於此法自知自覺。成等正覺。為比丘．比丘尼．優婆塞．優婆夷。及餘外道沙門．婆羅門．在家．出家。彼諸四眾聞法正向．信樂。知法善。梵行增廣。多所饒益。開示顯發</p><p>佛說此經已。諸比丘聞佛所說。歡喜奉行</p>