十宗綱要課程，我們先從俱舍宗開始。
俱舍宗的基礎，是阿含經及歷代高僧大德為解釋阿含經所作的論典。
許多人學佛但從未看過佛典的基礎，阿含經。阿含經傳到中國，有雜阿含，中阿含，長阿含，增一阿含。我們先選讀幾段雜阿含。
本週補充資料：雜阿含選讀1
線上閱讀大藏經：CBETA
本週的作業是：
- 這四種阿含，各有何特色？
- 請大家從這四部阿含中摘錄一些你喜歡的片段，與大家分享。
- 閱讀阿含的時候，有什麼感想、心得？與大乘經的教理比起來如何？
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說一切有部的『薩婆多毘尼毘婆沙』卷一（大正二三‧五０三下──五０四上），曾這樣說：
ReplyDelete「為諸天世人隨時說法，集為增一，是勸化人所習。
為利根眾生說諸深義，名中阿含，是學問者所習。
說種種禪法，名雜阿含，是坐禪人所習。
破諸外道，是長阿含」。
「阿含」又譯作「阿笈摩」，是釋迦牟尼佛所傳出的根本經典，在佛滅當年的第一結集時，共集出四種：《雜阿含經》、《中阿含經》、《長阿含經》、《增一阿含經》。這四種經以蘊、處、�緣起等等「事」做主題，稱作「事契經」，由師徒代代相傳而來， 由此稱作「阿含」。《瑜伽師地論》的《攝事分》說：
ReplyDelete「如是四種，師弟展轉傳來于今，由此道理，是故說名『阿笈摩』，是名『事契經』」
另有《雜藏》或《小部》，是在佛滅百年的第二結集時集出，將偈頌等編成第五部，此保留在南傳的大藏經中。
《雜阿含經》、《中阿含經》、《長阿含經》和《增一阿含經》在義理方面完全相同，只是表達的形式有所不同而已，《攝事分》 說：
A.若如來、若如來弟子，是「能說」，如弟子所說佛所說分。若所了知、若能了知，是「所說」，如五取蘊、六處、因緣相應分，及道品分。若諸苾芻、天、魔等眾，是「所為說」，如結集品。如是一切，粗略標舉能說、所說及所為說，即彼一切事相應教，間廁鳩集，是故說名「雜阿笈摩」。
B.即彼相應教，復以餘相處中而說，是故說名「中阿笈摩」。
C.即彼相應教，更以餘相廣長而說，是故說名「長阿笈摩」。
D.即彼相應教，更以一、二、三等漸增分數道理而說，是故說名「增一阿笈摩」。
Source: 阿含問答（林崇安教授回答）
財團法人內觀教育基金會
(http://www.insights.org.tw/xoops/modules/xoopsfaq/index.php?cat_id=2)
1. 龍樹菩薩依據古說，依「四阿含」的不同特性，立四種悉檀，以貫攝一切佛法──悉檀是宗旨、理趣的意思。四悉檀是：有的是適應俗情方便誘導向佛的「世界悉檀」，有的是針對偏蔽過失而說的「對治悉檀」，有的是啟發人心向上向善的「各各為人悉檀」，有的是顯示究竟真實的「第一義悉檀」。以此四悉檀通攝當時的一切佛說。
ReplyDelete每一阿含都可以有此四宗；但就每一部的特色來分別，那就可說
《長阿含》，破斥外道，是「世界悉檀」；
《中阿含》，破斥猶疑，是「對治悉檀」；
《雜阿含》，顯揚真義，是「第一義悉檀」；
《增一阿含》，滿足希求，是「各各為人悉檀」。
Source:
慧日佛學班第1 期《大智度論》簡介 釋厚觀（2006.9.23）
(http://video.lwdh.org.tw/download/lwdh/pdf/dzdl1/djdl000.pdf)
2. 阿含經分享
ReplyDelete雜阿含經單本 No. 107 佛說不自守意經 吳月支優婆塞支謙譯
聞如是。一時佛在舍衛國祇樹給孤獨園。佛告諸比丘。比丘。應唯然。佛言。聽說自守亦不自守。比丘便叉手從佛聽。佛告比丘。幾因緣不自守。若眼根不閉守。若眼墮色識意便泆。已意泆便更苦。已更苦便不得定意。已不得定意便不知至誠。如有已不知便不見如有。已不知已不見如有。便不捨結亦不度疑。已不捨結不度疑。便屬他因緣。異知已異知。便苦不安隱。如是說。耳亦爾鼻亦爾口亦爾身亦爾意亦爾。如是行名為不自守
佛復告比丘。幾因緣自守。若眼根自守。止眼識不墮色意便不泆。已意不泆便更樂。已更樂便得定意。已得定意便諦如有知諦如有見。已諦如知諦如見。便捨結亦度疑。便不信不至誠。便慧智。便意樂安隱。六根亦如是說。如是名為自守。所說自守不自守如是。佛說如是。皆歡喜受是說。如是名為自守。所說自守不自守如是。佛說如是。皆歡喜受。
3. 阿含雖為非大乘的小乘教，在思想發展上雖不及大乘思想豐富，但大乘教的空、緣起、中道以及大乘所用的術語：若三十七道品、三增上學、四攝事等，都預見於阿含經中。龍樹的空，無著的有，顯明的都受了阿含深刻的影響，尤以龍樹為甚。是故阿含不宜受非大乘或小乘的拘束。阿含內容所攝極為廣泛，絕不是限於小乘局部的思想，是一切大乘思想的淵源，尤其對於空、緣起、中道及一般的思想，都有深刻的發揮。
Source: 佛光電子大藏經 阿含藏 附錄
長阿含經
ReplyDelete《長阿含經》，北傳佛教的四部阿含之一。全經分四分四誦，共二十二卷。因所集各經篇幅較長，故稱「長阿含經」，又作《長阿鋡經》。
後秦弘始十五年（413年）於長安由罽賓三藏沙門佛陀耶舍口誦，涼州沙門竺佛念譯為漢文，秦國道士道含筆錄，收錄於《大正藏》第一冊，世為小乘佛教所宗。北傳漢譯《長阿含經》與南傳佛教的《長部經典》大致相同。現代中外學者研究認為《長阿含經》可能出於分別說系法藏部。
《長阿含經》的宗趣是屬於世界（間）悉檀，此判攝與覺音論書所作的《長部》註釋
Sumangalavilasini的「吉祥悅意」意趣相合。
世界悉檀（laukikasiddhānta，世指時間，界指空間），主要是佛陀隨順世間凡夫的思考方式、感覺、觀念等解說佛法知見，以建立眾生的信仰，令得歡喜利益，引導入正知見而隨順修行。因此，世界悉檀又稱為樂欲悉檀。
《長阿含》裡的〈闍尼沙經〉、〈大典尊經〉、〈大會經〉、〈帝釋所問經〉與〈阿吒囊胝經〉等，是通俗的適應天神信仰的佛法。其在思想上破斥了六師外道；而在信仰上，融攝了印度民間固有的神教。
中阿含經
中阿含經，梵文Madhyamagama，巴利文Majjhima-nikaya。
北傳中阿含經於苻秦‧建元二十年（公元384年）由曇摩難提譯出，共五十九卷，後由僧伽提婆共僧伽羅叉於東晉隆安二年（公元398年）重譯成今見版本，六十卷。現代研究佛教的學者大多相信北傳中阿含經為說一切有部誦本，因曇摩難提與僧伽提婆皆罽賓人，而罽賓為說一有部地區；另外僧伽提婆別譯之《阿毗曇八犍度論》即《發智論》，僧伽羅叉續成鳩摩羅什譯《十誦律》，皆有部要典，故相信北傳《中阿含經》最有可能為說一切有部誦本。
本經之義趣，如依《大方便佛報恩經》卷六所說“為利根眾生說諸深義，名中阿含，是學問者所習……”較諸其它阿含經，此經不長不短，集為一部，故名中阿含。
本經的特點之一為著重於弟子所說的特性，重於律治，重於僧伽的清淨和合，依法不依人，依法而住，受持學處，按時布薩，互相教誡策勵，依法懺悔出罪。特點之二為重於對法義的分別、類集與論究，例如對五取蘊、六入處、十二因緣、四聖諦等之詳細分別與論究，對空義之闡發，因果業報之分別，禪定修行之次第與辨別等等都有較詳細的說明。
雜阿含經
原始佛教基本經典。北傳佛教四部阿含之一。因所集諸經篇幅短小，事多雜碎，故名。玄奘譯名為《相應阿笈摩》，南朝宋求那跋陀羅譯。原50卷，缺2卷，後以阿育王傳補入。共收經1362部。
此經主要內容可分為三部分：①聯繫比丘修習禪定講述佛教教義.主張“善攝諸根”，“內寂其心，如實觀察”。闡明正確的禪思，並斥責外道（異教）的禪觀。記述修禪的步驟、方法，注意事項及其所要達到的結果等。故有人認為此經重在指示止觀道理，為修禪者所專習﹔②論述小乘佛教的基本教義。首先詳釋五蘊、六處、緣起、十二因緣等學說，以闡明無常、苦、空、無我之思想。此外闡述了四諦、四食、八正道、四念處、七覺分、四禪、十八界、因果報應等學說﹔③向優婆塞、優婆夷弘揚佛法。鼓勵他們信奉佛教，皈依三寶，勤修善業。
關於雜阿含名稱之由來，據五分律卷三十、四分律卷五十四等所舉，此經乃佛陀為比丘、比丘尼、優婆塞、優婆夷、天子、天女等講說四聖諦、八聖道、十二因緣之教說，今集為一部，稱雜阿含。又據摩訶僧祇律卷三十二載，以匯集文句之雜者，故稱雜阿含。另據薩婆多毗尼毗婆沙卷一載，雜阿含，乃闡明諸禪定，為坐禪人所必習之法門。又據瑜伽師地論卷八十五載，一切事相應教，間廁鳩集，故稱雜阿笈摩（雜阿含）。
依性質而區別，全經可分為三大部類：(一)第一部分，即‘修多羅’，內容為蘊、處、緣起、食、諦、界、念住等之道品。(二)第二部分，即‘祇夜’，為以偈頌問答而說法。(三)第三部分，即‘記說’，為佛及諸弟子之所說，此分別編於各卷之中。上述之三大部類，依次相當於瑜伽師地論卷八十五所舉之‘所說’、‘所為說’、‘能說’三類。
雜阿含經保存了原始佛教之風貌，其中雖含有後代之編纂，然大部分皆為早期成立者。本經之法句大多簡明，於實踐上之修行法門，列有念住、蘊、界等道品。由佛陀及弟子對話之中，顯現出四雙八輩之別，依八眾而說‘眾相應’，使在家、出家、男女老少、諸大弟子等皆能領受法益。
增一阿含經
原始佛教基本經典。北傳四部阿含之一。東晉僧伽提婆譯。51卷（一作50卷）。因經文按法數順序相次編纂，故名。相傳原由前秦曇摩難提誦出梵本，竺佛念傳譯，曇嵩筆受，後經道安、法和考正，僧契、僧茂助校漏失，盡錄偈頌。但譯文未能盡善，故由僧伽提婆加以修訂。據《精刻大藏經目錄》（支那內學院編）記載，別譯零本現存30種。《增一阿含經》與南傳《增支部經典》大體相應，後者收經比前者為多。此經原為四分八誦，但現行本除“牧（放）羊品”下標有“第四分別誦”外，其余各分均不標誦。全經共有52品，472部經。其中《序品》一經，以頌文概敘本經意旨，以及囑付流布等事。其餘各品次第系一法至十一法。
《增一阿含經》，五十一卷，苻秦建元二十一年(385)兜佉勒國沙門曇摩難提譯。此經是印度北方所傳《四阿含經》中的一種，所說多為漸次趨入佛法的施、戒、生滅、涅盤等道理。隨世人的根機不同，常從各方面來演說一法，隨事增上，以數相次，從一法增至十一法，並說有種種因緣故事，所以叫《增一阿含經》(見《彌沙塞五分律)卷三十，《分別功德論)卷上)。最初是由曇摩難提口誦出梵本，竺佛念譯傳，曇嵩筆受，共得四十一卷(現行本成五十一卷)。其後半十五卷每卷或大段末尾原有的錄偈，因譯人忘卻未譯，經道安與法和加以補訂。但全經譯文未能盡善，後來曾經僧伽提婆略加改訂，因之現行本遂多題作"東晉瞿曇僧伽提婆譯"。
此經記述佛陀及其弟子們的事跡﹔闡述出家僧尼的戒律和對俗人修行的規定﹔論述小乘佛教的主要教義等。因經中有“六度”、“三乘”等詞句，承認菩薩大乘，近乎大眾部的主張，故一般認為是大眾部的傳本。此經的重點在說施戒涅盤等事及各種因緣故事，故又為勸化者所專習。本書同其他三部阿含一樣，系記載原始佛教教義的重要典籍，在印度佛教史上佔有重要地位，為研究佛教產生以及當時北印度政治、宗教、哲學等提供了資料。
阿含經分享
ReplyDelete佛說長阿含經卷第八
後秦弘始年佛陀耶舍共竺佛念譯
（八）第二分散陀那經第四
如是我聞。
一時。佛在羅閱祇毗訶羅山七葉樹窟。與大比丘眾千二百五十人俱。
時。王舍城有一居士。名散陀那。好行遊觀。日日出城。至世尊所。時。彼居士仰觀日時。默自念言。今往覲佛。非是時也。今者世尊必在靜室三昧思惟。諸比丘眾亦當禪靜。我今寧可往詣烏暫婆利梵志女林中。須日時到。當詣世尊。禮敬問訊。并詣諸比丘所。致敬問訊。
時。梵志女林中有一梵志。名尼俱陀。與五百梵志子俱止彼林。時。諸梵志眾聚一處。高聲大論。俱說遮道濁亂之言。以此終日。或論國事。或論戰鬪兵杖之事。或論國家義和之事。或論大臣及庶民事。或論車馬遊園林事。或論坐席．衣服．飲食．婦女之事。或論山海龜鼈之事。但說如是遮道之論。以此終日。
時。彼梵志遙見散陀那居士來。即勅其眾。令皆靜默。所以然者。彼沙門瞿曇弟子今從外來。沙門瞿曇白衣弟子中。此為最上。彼必來此。汝宜靜默。時。諸梵志各自默然。
散陀那居士至梵志所。問訊已。一面坐。語梵志曰。我師世尊常樂閑靜。不好憒閙。不如汝等與諸弟子處在人中。高聲大論。但說遮道無益之言。
梵志又語居士言。沙門瞿曇頗曾與人共言論不。眾人何由得知沙門有大智慧。汝師常好獨處邊地。猶如瞎牛食草。偏逐所見。汝師瞿曇亦復如是。偏好獨見。樂無人處。汝師若來。吾等當稱以為瞎牛。彼常自言有大智慧。我以一言窮彼。能使默然如龜藏六。謂可無患。以一箭射。使無逃處。
爾時。世尊在閑靜室。以天耳聞梵志居士有如是論。即出七葉樹窟。詣烏暫婆利梵志女林。時。彼梵志遙見佛來。勅諸弟子。汝等皆默。瞿曇沙門欲來至此。汝等慎勿起迎．恭敬禮拜。亦勿請坐。取一別座。與之令坐。彼既坐已。卿等當問。沙門瞿曇。汝從本來。以何法教訓於弟子。得安隱定。淨修梵行。
爾時。世尊漸至彼園。時彼梵志不覺自起。漸迎世尊。而作是言。善來。瞿曇。善來。沙門。久不相見。今以何緣而來至此。可前小坐。爾時。世尊即就其座。嬉怡而笑。默自念言。此諸愚人不能自專。先立要令。竟不能全。所以然者。是佛神力令彼惡心自然敗壞。
時。散陀那居士禮世尊足。於一面坐。尼俱陀梵志問訊佛已。亦一面坐。而白佛言。沙門瞿曇。從本以來。以何法教訓誨弟子。得安隱定。淨修梵行。
世尊告曰。且止。梵志。吾法深廣。從本以來。誨諸弟子。得安隱處。淨修梵行。非汝所及。
又告梵志。正使汝師及汝弟子所行道法。有淨不淨。我盡能說。
時。五百梵志弟子各各舉聲。自相謂言。瞿曇沙門有大威勢。有大神力。他問己義。乃開他義。
時。尼俱陀梵志白佛言。善哉。瞿曇。願分別之。
佛告梵志。諦聽。諦聽。當為汝說。
梵志答言。願樂欲聞。
佛告梵志。汝所行者皆為卑陋。離服裸形。以手障蔽。不受瓨食。不受盂食。不受兩壁中間食。不受二人中間食。不受兩刀中間食。不受兩盂中間食。不受共食家食。不受懷姙家食。見狗在門則不受其食…或有一夜三浴。以無數眾苦。苦役此身。云何。尼俱陀。如此行者。可名淨法不。
梵志答曰。此法淨。非不淨也。
佛告梵志。汝謂為淨。吾當於汝淨法中說有垢穢。
梵志曰。善哉。瞿曇。便可說之。願樂欲聞。
佛告梵志。彼苦行者。常自計念。我行如此。當得供養恭敬禮事。是即垢穢。彼苦行者。得供養已。樂著堅固。愛染不捨。不曉遠離。不知出要。是為垢穢。彼苦行者。遙見人來。盡共坐禪。若無人時。隨意坐臥。是為垢穢…彼苦行者。多懷瞋恨。好為巧偽。自怙己見。求人長短。恒懷邪見。與邊見俱。是為垢穢。云何。尼俱陀。如此行者可言淨不邪。
答曰。是不淨。非是淨也。
佛言。今當於汝垢穢法中。更說清淨無垢穢法。
梵志言。唯願說之。
佛言。彼苦行者。不自計念。我行如是。當得供養恭敬禮事。是為苦行無垢法也。彼苦行者。得供養已。心不貪著。曉了遠離。知出要法。是為苦行無垢法也。彼苦行者。禪有常法。有人．無人。不以為異。是為苦行無垢法也。彼苦行者。聞他正義。歡喜印可。是為苦行無垢法也。彼苦行者。他有正問。歡喜解說。是為苦行離垢法也…彼苦行者。常懷信義。修反復行。能持淨戒。勤受訓誨。常與善人而為伴黨。積善不已。是為苦行離垢法也。彼苦行者。不懷瞋恨。不為巧偽。不恃己見。不求人短。不懷邪見。亦無邊見。是為苦行離垢法也。云何。梵志。如是苦行。為是清淨離垢法耶。
答曰。如是。實是清淨離垢法也。
梵志白佛言。齊有此苦行。名為第一堅固行耶。
佛言。未也。始是皮耳。
梵志言。願說樹節。
佛告梵志。汝當善聽。吾今當說。
梵志言唯然。願樂欲聞。
梵志。彼苦行者。自不殺生。不教人殺。自不偷盜。不教人盜。自不邪婬。不教人婬。自不妄語。亦不教人為。彼以慈心遍滿一方。餘方亦爾。慈心廣大。無二無量。無有結恨。遍滿世間。悲．喜．捨心。亦復如是。齊此苦行。名為樹節。
梵志白佛言。願說苦行堅固之義。
佛告梵志。諦聽。諦聽。吾當說之。
梵志曰。唯然。世尊。願樂欲聞。
佛言。彼苦行者。自不殺生。教人不殺。自不偷盜。教人不盜。自不邪婬。教人不婬。自不妄語。教人不妄語。彼以慈心遍滿一方。餘方亦爾。慈心廣大。無二無量。無有結恨。遍滿世間。悲．喜．捨心。亦復如是…不謗賢聖。見正信行。身壞命終。生天．人中。行者天眼清淨。觀見眾生。乃至隨行所墮。無不見知。是為苦行第一勝也。
佛告梵志。於此法中復有勝者。我常以此法化諸聲聞。彼以此法得修梵行。
時。五百梵志弟子各大舉聲。自相謂言。今觀世尊為最尊上。我師不及。
時。彼散陀那居士語梵志曰。汝向自言。瞿曇若來。吾等當稱以為瞎牛。世尊今來。汝何不稱。又汝向言。當以一言窮彼瞿曇。能使默然。如龜藏六。謂可無患。以一箭射。使無逃處。汝今何不以汝一言窮如來耶。
佛問梵志。汝憶先時有是言不。
答曰。實有。
佛告梵志。汝豈不從先宿梵志聞諸佛．如來獨處山林。樂閑靜處。如我今日樂於閑居。不如汝法。樂於憒閙。說無益事。以終日耶。
梵志曰。聞過去諸佛樂於閑靜。獨處山林。如今世尊。不如我法。樂於憒閙。說無益事。以終日耶。
佛告梵志。汝豈不念。瞿曇沙門能說菩提。自能調伏。能調伏人。自得止息。能止息人。自度彼岸。能使人度。自得解脫。能解脫人。自得滅度。能滅度人。
時。彼梵志即從座起。頭面作禮。手捫佛足。自稱己名曰。我是尼俱陀梵志。我是尼俱陀梵志。今者自歸。禮世尊足。
佛告梵志。止。止。且住。使汝心解。便為禮敬。
時。彼梵志重禮佛足。在一面坐。
佛告梵志。汝將無謂佛為利養而說法耶。勿起是心。若有利養。盡以施汝。吾所說法。微妙第一。為滅不善。增益善法…又告梵志。汝將無謂佛黜汝於善法聚．清白聚耶。勿起是心。汝但於善法聚．清白聚中精勤修行。吾自為汝說善淨法。滅不善行。增益善法。
爾時。五百梵志弟子皆端心正意。聽佛所說。時。魔波旬作此念言。此五百梵志弟子端心正意。從佛聽法。我今寧可往壞其意。爾時。惡魔即以己力壞亂其意。爾時。世尊告散陀那曰。此五百梵志子端心正意。從我聽法。天魔波旬壞亂其意。今吾欲還。汝可俱去。爾時。世尊以右手接散陀那居士置掌中。乘虛而歸。
時。散陀那居士．俱陀梵志及五百梵志子聞佛所說。歡喜奉行。
3. 大小乘佛經結構不同，小乘經文有地點、人名、時間，大乘經文卻不在人間說法，阿含經中尤其明白交待地點、對象，由此可看出其人間性。印順長老的妙雲集之《以佛法研究佛法》中曾提到：「大乘佛經是藝術化的，小乘佛經是科學化的」。宗教境界往往是宗教徒的心靈境界，在現實人生環境中或許不存在，但是在一個宗教徒的心靈世界中它可能是真實的，例如入禪定者，可能真的見到十方世界正有佛在說法，可是未達此境界者卻無法真信，故不能因大乘經典的藝術化而否定其所述的世界存在，只能說其表達方式是藝術化的，讀大乘經典要以宗教的情操、心靈來看，對其描述的境界不要太執著。
ReplyDelete雜阿含經卷第一
ReplyDelete（三） 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 於色不知 不明 不斷 不離欲 則不能斷苦 如是受 想 行 識 不知 不明 不斷 不離欲則不能斷苦 諸比丘 於色若知 若明 若斷 若離欲 則能斷苦 如是受 想 行 識 若知 若明 若斷 若離欲 則能堪任斷苦 時 諸比丘聞佛所說 歡喜奉行
3. 我這個人對歷史的時間，人物，地點一向都覺得很煩絮。所以初初閱讀阿含的時候覺得很長及煩絮。但因為要做功課，我迫自己讀了一卷長阿含經數遍。
ReplyDelete第二及第三遍閱讀"散陀那經第四"時，才了解阿含的寶貴。從閱讀佛陀在日常生活中以身教及言教，運用祂的智慧及慈悲來教化及度眾生，弘揚佛教的基本教義: 四諦、八正道、十二因緣、緣起、無常、無我、五蘊、四禪、善惡報應、輪迴等等。這些基本教義主要是佛陀隨順世間凡夫的思考方式、感覺、觀念等解說佛法知見，以建立眾生的信仰，令得歡喜利益，引導入正知見而隨順修行。是從事上使眾生有一個入手處來修行，進而成就解脫。研讀阿含可以作為閱讀及修大乘經的教理的基礎，我覺得阿含及大乘經典是相輔相成，並沒有什麼抵觸及高下，都是我們需要的文字般若來幫助我們成就。
3. 雖然“阿含經”被列為小乘經典，但在“增一阿含經中”有數次提及“菩薩”：
ReplyDelete序品第一
彌勒兜術尋來集 菩薩數億不可計
...
菩薩發意趣大乘 如來說此種種別
...
將來後進懷狐疑 此菩薩德不應棄
阿難自陳有是念 菩薩之行愚不信
...
善哉。善哉。長者。汝乃以菩薩心。
專精一意而廣惠施。
...
菩薩之處恒以平等心而以惠施。專精一意。
念眾生類由食而存。有食便濟。無食便喪。是謂。
長者。菩薩心所安處而廣惠施。
...
梵志白言。
願世尊與我說菩薩所行法。定光佛告曰。
菩薩所行。無所愛惜。
所以然者。
猶如菩薩坐樹王下時。
先思惟此法止與觀也。若菩薩摩訶薩得止已。便能降伏魔怨
若復菩薩得觀已。尋成三達智。
成無上至真．等正覺。
其他阿含經中也有提出“菩薩”二字和六波羅蜜等等。 那末為何小乘中只說阿羅漢？
增一阿含經似乎是唯一有提到其他菩薩、以及六度的阿含經。大家可以找一找經文。
ReplyDelete2. 增一阿含經：
ReplyDelete彌勒稱善快哉說 諸法義合宜配之
更有諸法宜分部 世尊所說各各異
菩薩發意趣大乘 如來說此種種別
人尊說六度無極 布施持戒忍精進
禪智慧力如月初 逮度無極睹諸法
諸有勇猛施頭目 身體血肉無所惜
妻妾國財及男女 此名檀度不應棄
戒度無極如金剛 不毀不犯無漏失
持心護戒如坏瓶 此名戒度不應棄
或有人來截手足 不起瞋恚忍力強
如海含容無增減 此名忍度不應棄
諸有造作善惡行 身口意三無厭足
妨人諸行不至道 此名進度不應棄
諸有坐禪出入息 心意堅固無亂念
正使地動身不傾 此名禪度不應棄
以智慧力知塵數 劫數兆載不可稱
書疏業聚意不亂 此名智度不應棄
諸法甚深論空理 難明難了不可觀
將來後進懷狐疑 此菩薩德不應棄
。。。
時。
尊者阿難便說此偈。
諸惡莫作 諸善奉行 自淨其意
是諸佛教
所以然者。諸惡莫作。是諸法本。
便出生一切善法。以生善法。心意清淨。
。。。
當觀其器。察知原本。然後授法。
。。。
世尊告曰。
若有比丘正身正意。結跏趺坐。繫念在前。無有他想。
專精念休息。所謂休息者。心意想息。志性詳諦。
亦無卒暴。恒專一心。意樂閑居。常求方便。
入三昧定。常念不貪。勝光上達。如是。
諸比丘。名曰念休息。
。。。
閑靜一處。
恒自覺知而自遊戲。欲漏心便得解脫。有漏心．
無明漏心便得解脫。已得解脫。便得解脫智。
生死已盡。梵行已立。所作已辦。更不復受有。
如實知之。 爾時。世尊便說斯偈。
無憍甘露跡 放逸是死徑
無慢則不死 慢者即是死
是故。諸比丘。當念修行無放逸行。
。。。
云何無放逸行。
所謂不觸嬈一切眾生。不害一切眾生。
不惱一切眾生。是謂無放逸行。 彼云何名善法。
所謂賢聖八道品。等見．等方便．等語．等行．
等命．等治．等念．等定。是謂善法。
。。。
菩薩之處恒以平等心而以惠施。專精一意。
念眾生類由食而存。有食便濟。無食便喪。是謂。
長者。菩薩心所安處而廣惠施。
。。。
當平等意而廣惠施。
。。。
汝等莫畏福報。
所以然者。此是受樂之應。甚可愛敬。
所以名為福者。有此大報。汝等當畏無福。
所以然者。此名苦之原本。愁憂苦惱不可稱記。
無有愛樂。此名無福。
。。。
觀習法。觀盡法。并觀習盡之法。
思惟法觀而自娛樂。可知．可見．可思惟．
不可思惟。無所猗。不起世間想。已不起想。
便無畏怖。已無畏怖。便無餘。已無餘。
便涅槃。
。。。
利養甚重。
令人不得至無上正真之道。
。。。
梵志復問阿那律曰。
何者是吾。何者是我。何者是憍慢結。 阿那律曰。
吾者是神識也。我者是形體之具也。
於中起識生吾．我者。是名為憍慢結也。
。。。
阿含經唯一有提到六度是在增一阿含經,因經中有“六度”、“三乘”等詞句，承認菩薩大乘，近乎大眾部的主張，故一般認為是大眾部的傳本。以下經文就有提到菩薩摩訶薩、六度及無上正真等正覺:
ReplyDelete增壹阿含經等趣四諦品第二十七
（五）
聞如是。
一時。佛在舍衛國祇樹給孤獨園。
爾時。彌勒菩薩至如來所。頭面禮足。在一面坐。爾時。彌勒菩薩白世尊言。菩薩摩訶薩成就幾法。而行檀波羅蜜。具足六波羅蜜。疾成無上正真之道。
佛告彌勒。若菩薩摩訶薩行四法本。具足六波羅蜜。疾成無上正真等正覺。云何為四。於是。菩薩惠施佛．辟支佛。下及凡人。皆悉平均不選擇人。恒作斯念。一切由食而存。無食則喪。是謂菩薩成就此初法。具足六度。
復次。菩薩若惠施之時。頭．目．髓．腦。國．財．妻．子。歡喜惠施。不生著想。由如應死之人臨時還活。歡喜踊躍。不能自勝。爾時。菩薩發心喜悅。亦復如是。布施誓願不生想著。
復次。彌勒。菩薩布施之時。普及一切。不自為己使成無上正真之道。是謂成就此三法。具足六度。
復次。彌勒。菩薩摩訶薩布施之時。作是思惟。諸有眾生之類。菩薩最為上首。具足六度。了諸法本。何以故。食已。諸根寂靜。思惟禁戒。不興瞋恚。修行慈心。勇猛精進。增其善法。除不善法。恒若一心。意不錯亂。具足辯才。法門終不越次。使此諸施具足六度。成就檀波羅蜜。
若菩薩摩訶薩行此四法。疾成無上正真等正覺。是故。彌勒。若菩薩摩訶薩欲施之時。當發此誓願。具足諸行。如是。彌勒。當作是學。
爾時。彌勒聞佛所說。歡喜奉行。
中阿含經蠻長的, 讀了幾天還是無法全部讀過, 以下折錄幾段與大眾分享
ReplyDelete中阿含七法品城喻經第三
云何聖弟子得七善法。謂聖弟子得堅固信。深著如來。信根已立。終不隨外沙門．梵志。若天．魔．梵及餘世間。是謂聖弟子得一善法。復次。聖弟子常行慚恥。可慚知慚。惡不善法穢汙煩惱。受諸惡報。造生死本。是謂聖弟子得二善法。復次。聖弟子常行羞愧。可愧知愧。惡不善法穢汙煩惱。受諸惡報。造生死本。是謂聖弟子得三善法。復次。聖弟子常行精進。斷惡不善。修諸善法。恒自起意。專一堅固。為諸善本。不捨方便。是謂聖弟子得四善法。復次。聖弟子廣學多聞。守持不忘。積聚博聞。所謂法者。初善．中善．竟亦善。有義有文。具足清淨。顯現梵行。如是諸法廣學多聞。翫習至千。意所惟觀。明見深達。是謂聖弟子得五善法。復次。聖弟子常行於念。成就正念。久所曾習。久所曾聞。恒憶不忘。是謂聖弟子得六善法。復次。聖弟子修行智慧。觀興衰法。得如此智。聖慧明達。分別曉了。以正盡苦。是謂聖弟子得七善法也。
中阿含習相應品慚愧經第四
世尊告諸比丘。若比丘無慚無愧。便害愛恭敬。若無愛恭敬。便害其信。若無其信。便害正思惟。若無正思惟。便害正念正智。若無正念正智。便害護諸根．護戒．不悔．歡悅．喜．止．樂．定．見如實．知如真．厭．無欲．解脫。若無解脫。便害涅槃。若比丘有慚有愧。便習愛恭敬。若有愛恭敬。便習其信。若有其信。便習正思惟。若有正思惟。便習正念正智。若有正念正智。便習護諸根．護戒．不悔．歡悅．喜．止．樂．定．見如實．知如真．厭．無欲．解脫。若有解脫。便習涅槃。
中阿含大品說無常經第四
色者無常。無常則苦。苦則非神。覺亦無常。無常則苦。苦則非神。想亦無常。無常則苦。苦則非神。行亦無常。無常則苦。苦則非神。識亦無常。無常則苦。苦則非神。是為色無常。覺．想．行．識無常。無常則苦。苦則非神。多聞聖弟子作如是觀。修習七道品。無礙正思正念。彼如是知．如是見。欲漏心解脫。有漏．無明漏心解脫。解脫已。
中阿含因品念處經第二
立心正住於四念處。修七覺支。得覺無上正盡之覺
云何為四。觀身如身念處。如是觀覺心法如法念處。云何觀身如身念處。比丘者。行則知行。住則知住。坐則知坐。臥則知臥。眠則知眠。寤則知寤。眠寐則知眠寤。
以善法念治斷滅止。
中阿含經的特點之一為著重於弟子所說的特性，重於律治，重於僧伽的清淨和合，依法不依人，依法而住，受持學處，按時布薩，互相教誡策勵，依法懺悔出罪。特點之二為重於對法義的分別、類集與論究，例如對五取蘊、六入處、十二因緣、四聖諦等之詳細分別與論究，對空義之闡發，因果業報之分別，禪定修行之次第與辨別等等都有較詳細的說明。
ReplyDelete本經全經為五誦十八品，共222經：
初一日誦（五品半，64經）：
七法品（共10經）：收錄與「七」法數有關諸經，如善法經、七日經、七車經等。
業相應品（共10經）：有關十善業與十不善業等法，說明善、惡業之果報。
舍利子相應品（共11經）：本品為佛弟子中以智慧第一的舍利子說法之經文。
未曾有法品（共11經）：本品為讚歎佛、法、僧三寶之希有殊勝功德，得未曾有。
習相應品（共16經）：首先以持戒令人不悔為始，乃至具正念、正智、慚愧等善清淨法而展轉得從貪、瞋、癡解脫，趨向涅槃。
王相應品（品上7經）：轉輪聖王出世便有七寶出現，如來則有七覺支寶、三十二大人相等，佛陀為國王說法教化等事。
第二一日誦（第二小土城誦，四品半，52經）：
王相應品（品下7經）：佛陀為弟子說往昔本事及為彌勒授記當來成佛等事。
長壽王品（共15經）：以第一經長壽王本起為品名，說修行不殺、行慈、八大人念等法而得生天種種光明殊勝。
穢品（共10經）：以第一經穢品經為名，說種種穢污於心之法，並成就善法則轉淨而興盛。
因品（共10經）：以大因經為首，闡發甚深緣起義，餘經分別為說四念處、欲貪之過患及出離，無明為諸受本，無明盡則一切諸受斷等法義。
林品（共10經）：第一、二經皆名林經，佛為弟子說依一林住，所為出家學道，欲得沙門義，由得正念以至定心、解脫、漏盡，應善自觀心，增長善法等教誡，以至第十經為瞿曇彌經，佛為尼眾說八敬法。
第三一日誦（第三念誦，一品半，35經）：
大品（共25經）：此品特色為每經皆附說偈頌，集眾多佛陀教法，柔軟經說佛陀未出家前宮中生活，龍象經則喻佛陀為龍中龍，以至最後「喻經」佛陀告諸弟子無量善法可得皆以不放逸為本。
梵志品（品上10經）：佛陀為外道、異學梵志、婆羅門等說四姓平等，人人皆可行慈、無結、無怨、無恚、無諍等行，乃至斷除五蓋、得至四禪而趨漏盡智通作證。
第四一日誦（第四分別誦，三品，36經）：
梵志品（品下10經）：佛陀為婆羅門說明世間有婆羅門、剎利、居士三姓由來，及第四沙門種姓，而四姓所得善惡業果報皆平等。
根本分別品（共10經）：本品對佛法要義廣為分別，如分別六界經、分別六處經、分別觀法經、分別大業經、分別無諍經等，對此等要義皆有詳細的分析。
心品（共10經）：第一經「心經」佛為弟子說世人如隨心而轉，隨逐世間，則心為染著，多聞聖弟子則不隨心自在，而心隨多聞聖弟子。
雙品（品上6經）：本品以兩篇「馬邑經」、兩篇「牛角娑羅林經」、兩篇大、小「空經」等故以雙品立名。佛陀教誡弟子，自稱沙門者應學如沙門法及如梵志法。
第五一日誦（第五後誦，三品半，35經）：
雙品（品下4經）：佛為弟子說若如法修習則得滅憂苦懊惱，而一切行中正見最在其前，能解於內空、外空則正知成就。
後大品（共10經）：本品各經著重於僧伽之和合滅諍，讚歎一坐食法，及佛為弟子說欲有障礙，十二因緣和合而集大苦聚。
晡利多品（共10經）：本品以「晡利多經」為品名，佛為晡利多居士說離殺、盜、邪淫等八支斷俗事，「持齋經」為居士婦說應持八支齋，餘經並與異學論究最上、最妙、最勝之法，以及「法樂比丘尼經」「大拘絺羅經」等佛弟子之間對法義之討論與論究。
例品（共11經）：本品以《中阿含經》最後一經「例經」為品名，經中佛陀告諸比丘，若欲斷無明者當修四念處、四正斷、四如意足等菩提分法。餘經有波斯匿王詣佛問法並讚歎佛法事；阿難及阿那律陀為居士及餘比丘說法等；以至「箭喻經」中佛為鬘童子說佛法於不著邊際、無助於解脫的論題不加深究等。
http://www.buddhismmiufa.org.hk/buddhism/bookintro/middleagama.htm
首先，請師父，各位師兄多多包容，因中文生疏，以英文交功課。
ReplyDelete"The being who is to become a Buddha is called, in Pali, a 'bodhisatta', a word better known in the Sanskrit form 'bodhisattva.' …Although the bodhisattva ideal is usually understood to be distinctive of Mahayana Buddhism, all the schools of Sectarian Buddhism in the period preceding the emergence of the Mahayana shared the belief that the Buddha pursued the course of a bodhisattva over many eons, fulfilling the requirements for Buddhahood. Mahayana's contribution was to advocate the bodhisattva career as a prescriptive model for all Buddhist followers to pursue…" (Reference: "In the Buddha's Words - An Anthology of Discourses from the Pali Canon", edited and introduced by Bhikkhu Bodhi, 2005) Would this somewhat address the question if the term "普薩" in 阿含經 carry the same meaning of a "bodhisattva" in Mahayana.
The term "Bodhisattva" is also found in multiple places in the雜阿含經Samyutta Nikaya (Pali) or Samyukta Agama (Sanskrit). In that, the Buddha referred to himself as a "bodhisatta" before he became a Buddha. e.g. In 雜阿含經12:65 "Monks, before my enlightenment, while I was still a bodhisattva, not yet fully enlightened, it occurred to me ….."
Parami (pali) is one of ten virtuous qualities mentioned in Pali sources that are said to lead to Buddhahoold. The ten qualities occur frequently in the jatakas. They are 10 parami are: dana, sila, nekhamma (renunciation), panna (insight*/wisdom), viriya (energy*/diligence), khanti (patience), sacca (truthfulness), adhitthana (resolution), metta (loving-kindness), and upekkha (equanimity. The equivalent word in Sanskrit is paramita which, in Mahayana Buddhism, is a perfection or virtuous quality practiced by a bodhisattva in the course of spiritual development … to Buddhahood. They apparently relate to the ten paramis of early Buddhism. (Reference: A Dictionary of Buddhism by Kamien Keown, 2004)
Could it be while terms similar to the paramitas were used in the阿含經, given that it is小乘經典，the discourses did not go into the perfection of the paramitas 沒有進入三輪體空的教理，實踐大乘普薩道。For example, on "giving", in Anguttara Nikaya增一阿含經 5:148, "…Because he gives a gift without denigrating himself and others, wherever the results of that gift ripens he becomes rich, affluent, and wealthy, and no loss of his wealth takes place from any quarter, whether from fire, floods, the king, bandits, or unloved heirs. Those, monks are the five gifts of a superior person."
增一阿含经•三宝品
ReplyDelete闻如是。一时佛在舍卫国，祇树给孤独园。
尔时世尊告诸比丘：有三自归之德。云何为三？所谓归佛第一之德，归法第二之德，归僧第三之德。
彼云何名为归佛之德？诸有众生，二足、四足、众多足者，有色、无色、有想、无想，至尼维先天上；如来于中最尊最上，无能及者。由牛得乳，由乳得酪，由酪得酥，由酥得醍醐；然复醍醐于中最尊最上，无能及者。此亦如是，诸有众生，二足、四足、众多足者，有色、无色、有想、无想，至尼维先天上；如来于中最尊最上，无能及者。诸有众生承事佛者，是谓承事第一之德。以获第一之德，便受天上人中之福，此名第一之德。
云何名为自归法者？所谓诸法，有漏、无漏、有为、无为、无欲、无染、灭尽、涅槃；然涅槃法于诸法中最尊最上，无能及者。由牛得乳，由乳得酪，由酪得酥，由酥得醍醐；然复醍醐于中最尊最上，无能及者。此亦如是，所谓诸法，有漏、无漏、有为、无为、无欲、无染、灭尽、涅槃；然涅槃法于诸法中最尊最上，无能及者。诸有众生承事法者，是谓承事第一之德。以获第一之德，便受天上人中之福，此名第一之德。
云何名为自归圣众？所谓圣众者，大众大聚有形之类众生之中，如来众僧于此众中最尊最上，无能及者。由牛得乳，由乳得酪，由酪得酥，由酥得醍醐；然复醍醐于中最尊最上，无能及者。此亦如是，所谓圣众者，大众大聚有形之类众生之中，如来众僧于此众中最尊最上，无能及者。是谓承事第一之德。以获第一之德，便受天上人中之福，此名第一之德。
尔时世尊便说此偈：
第一承事佛，最尊无有上；
次复承事法，无欲无所著；
敬奉贤圣众，最是良福田。
彼人第一智，受福最在前。
若在天人中，处众为正导，
亦得最妙座，自然食甘露。
身着七宝衣，为人之所敬，
戒具最完全，诸根不缺漏。
亦获智慧海，渐至涅槃界，
有此三归者，趣道亦不难。
尔时诸比丘，闻佛所说，欢喜奉行。
（注：本经为《增一阿含经•三宝品》的第一篇，第一七五经。）
长阿含经主要内容可分4部分：①总结和解释佛教的基本教理。所述教义主要有四谛、八正道、四禅、五蕴、缘起、十二因缘、无常、无我、因果报应、生死轮回等. ②叙述佛陀及其直传弟子们的修道和传教活动。；③叙说佛陀本生与历劫等故事，旨在弘扬佛教，劝诫人们皈依三宝。④驳斥外道（异教）。
ReplyDelete中阿含經經文不長不短，故名「中阿含」，分五誦十八品。內容述及八正道、十二因緣、四禪、緣起、六界、六處等小乘佛教教義，闡述善惡因果報應，勸人止惡向善，常以寓言故事啟發。
雜阿含經全經包括五十一相應，乃佛祖在世時對弟子所說的重要教理，以「五蘊」、「六入處」、「十八界」為禪觀，對「緣起」、“四聖諦”的闡釋，了知一切法是「無常」、「苦」、「空」、「無我」，從而獲得真正的解脫.
增一阿含經四阿含中成書最晚。此經的特色有大乘菩薩道的思想； 人間佛陀的闡揚； 空義的發揮；有他方恆河沙佛土的思想；依增一法數持誦佛法，方便憶念，亦便於教化.
不知道各位師兄有沒有找到這四部阿含經集結的日期？我只看到翻譯的日期。
ReplyDelete不知道《增一阿含經》是不是最后集結的一部阿含經？
from wikipedia:
四部阿含
• 《長阿含經》：長阿含經共二十二卷，後秦弘始十五年（413年）於長安由罽賓三藏沙門佛陀耶舍口誦，涼州沙門竺佛念譯為漢文，秦國道士道含筆錄。
• 《中阿含經》：六十捲，苻秦建元二十年（384年）由曇摩難提譯出，東晉隆安二年（398年）瞿曇僧伽提婆重譯。
• 《雜阿含經》：五十捲，南朝劉宋求那跋陀羅（394年－468年）在楊都祇洹寺口述，寶雲傳譯漢文，慧觀筆錄。另有二十捲本《別譯雜阿含經》，譯者失傳，譯出的時間可能早於五十捲本。
• 《增一阿含經》：又稱《增壹阿含經》，五十一卷。最早由苻秦曇摩難提於建元二十年（384年）誦出，竺佛念翻譯漢文，曇嵩筆錄。東晉隆安二年（398年）瞿曇僧伽提婆重譯。
Margaret ; Christina; Li Ming
ReplyDelete雜阿含經分享
（六四） 如是我聞。 一時。
佛住舍衛國東園鹿子母講堂。 爾時。世尊晡時從禪起。出講堂。
於堂陰中大眾前。敷座而坐。爾時。
世尊歎優陀那偈。
法無有吾我 亦復無我所
我既非當有 我所何由生
比丘解脫此 則斷下分結
時。有一比丘從座起。偏袒右肩。右膝著地。
合掌白佛言。世尊。云何無吾我。
亦無有我所。我既非當有。我所何由生。
比丘解脫此。則斷下分結。 佛告比丘。
愚癡無聞凡夫計色是我．異我．相在。受．想．行．識。是我．異我．
相在。多聞聖弟子不見色是我．異我．相在。
不見受．想．行．識。是我．異我．相在。亦非知者。
亦非見者。此色是無常。受．想．行．識是無常。
色是苦。受．想．行．識是苦。色是無我。受．想．行．
識是無我。此色非當有。受．想．行．識非當有。
此色壞有。受．想．行．識壞有。故非我．非我所。我．
我所非當有。如是解脫者。則斷五下分結。
時。彼比丘白佛言。世尊。斷五下分結已。
云何漏盡。無漏心解脫．慧解脫。
現法自知作證具足住。我生已盡。梵行已立。所作已作。
自知不受後有。 佛告比丘。愚癡凡夫．
無聞眾生於無畏處而生恐畏。愚癡凡夫．
無聞眾生怖畏。
無我無我所 二俱非當生
攀緣四識住。何等為四。謂色識住．色攀緣．
色愛樂．增進廣大生長。於受．想．行．識住。
攀緣．愛樂．增進廣大生長。比丘。識於此處。
若來．若去．若住．若起．若滅。增進廣大生長。
若作是說。更有異法。識若來．若去．若住．若起．
若滅．若增進廣大生長者。但有言說。
問已不知。增益生癡。以非境界故。所以者何。
比丘。離色界貪已。於色意生縛亦斷。
於色意生縛斷已。識攀緣亦斷。識不復住。
無復增進廣大生長。受．想．行界離貪已。於受．想．
行意生縛亦斷。受．想．行意生縛斷已。攀緣亦斷。
識無所住。無復增進廣大生長。
識無所住故不增長。不增長故無所為作。
無所為作故則住。住故知足。知足故解脫。
解脫故於諸世間都無所取。無所取故無所著。
無所著故自覺涅槃。
由經文知, 色生, 則受．想．行．識生. 色滅, 則受．想．行．識滅. 故在修行的道路上, 不貪住色．受．想．行．識. 應無所取, 無所求, 達解脫. 進而大乘佛法的中道實相.
[雜阿含經] 中所反應的原始佛教的基本教義. 如緣起, 十二因緣, 無常, 無我, 四聖諦,八正道等其核心. 內容就是講現實世界中人生的苦惱以及去除苦腦的方法. 這些都是人間佛教思想的淵源. 人間佛教重視人生, 以人為中心.
[雜阿含經] 中的佛陀, 無論生活, 修道, 成佛. 甚至說法, 度眾生也都在人間. 故奉讀了[雜阿含經], 讓我們了解人間佛陀及其教義. 對提倡人間佛教有非常重要的意義.
回答這四種阿含，各有何特色。阿含經緣起。小乘法與大乘法有何相關？ (英文資料)
ReplyDeleteThe Sutta Pitaka, which contains the records of the Buddha’s discourses and discussions, consists of five collections called Nikayas. In the age of the commentators they were also known as Agamas （阿含）, like their counterparts in northern Buddhism. (The four Nikayas of the Pali Canon have counterparts in the Agamas of the Chinese Tripitaka.) The four major Nikayas are:
1. The Digha Nikaya 長阿含 (Dirgha Agama in Sankrit): the Collection of Long Discourses, 34 suttas arranged into three vaggas, or books.
2. The Majjhima Nikaya 中阿含 (Madhyama Agama): the Collection of Middle Length Discourses, 152 suttas arranged into three vaggas.
3. The Samyutta Nikaya 雜阿含 (Samyukta Agama): the Collection of Connected Discourses, close to 3,000 short suttas grouped into 56 chapters, called samyuttas, which are in turn collected into five vaggas.
4. The Anguttara Nikaya 增一阿含 (Ekottaragama): the Collection of Numerical Discourses (or, perhaps, “Incremental Discourses”), approximately 2,400 short suttas arranged into eleven chapters, called nipatas.
The Digha Nikaya and Majjhima Nikaya, at first glance, seem to be established principally on the basis of length … Careful tabulations of their contents, however, suggest that …. Digha Nikaya are largely aimed at a popular audience and seem intended to attract potential converts to the teaching by demonstrating the superiority of the Buddha and his doctrine.
The suttas of the Majjhima Nikaya are largely directed inward toward the Buddhist community and seem designed to acquaint newly ordained monks with the doctrines and practices of Buddhism. It remains an open question whether these pragmatic purposes are the determining criteria behind these two Nikayas or whether the primary criterion is length, with these pragmatic purposes following as incidental consequences of their respective differences in length.
The Samyutta Nikaya is organized by way of subject matter. Each subject is the “yoke” (samyoga) that connects the discourses into a samyutta or chapter. … The first book, the Book with Verses, is unique in being compiled on the basis of literary genre. It contains suttas in mixed prose and verse, arranged in eleven chapters by way of subject. The other four books each contain long chapters dealing with the principal doctrines of Early Buddhism. Books II, III, and IV each open with a long chapter devoted to a theme of major importance, respectively, dependent origination (Nidanasamyutta); the five aggregates
(Khandhasamyutta); and the six internal and external sense bases (Salayatanasamyutta). Part V deals with the principal groups of training factors that, in the post-canonical period, come to be called the 37 aids to enlightenment (bodhipakkhiyadhamma). These include the Noble Eightfold Path, the seven factors of enlightenment, and the four establishments of mindfulness From its contents, we might infer that the Samyutta Nikaya was intended to serve the needs of two groups within the monastic order. One consisted of the doctrinal specialists, those monks and nuns who sought to explore the deep implications of the Dhamma and to elucidate them for their companions in the religious life. The other consisted of those devoted to the meditative development of insight.
The Anguttara Nikaya is arranged according to a numerical scheme derived from a peculiar feature of the Buddha’s pedagogic method. To facilitate easy comprehension and memorization, the Buddha often formulated his discourses by way of numerical sets, a format that helped to ensure that the ideas he conveyed would be easily retained in mind. The Anguttara Nikaya assembles these numerical discourses into a single massive work of eleven nipatas or chapters, each representing the number of terms upon which the constituent suttas have been framed. Thus there is the Chapter of the Ones, the Chapter of the Twos … and so forth.
Since the various groups of path factors have been included in the Samyutta, the Anguttara can focus on those aspects of the training that have not been incorporated in the repetitive sets. The Anguttara includes a notable proportion of suttas addressed to lay followers dealing with the ethical and spiritual concerns of life within the world, including family relationships (husbands and wives, children and parents) and the proper ways to acquire, save, and utilize wealth. Other suttas deal with the practical training of monks. The numerical arrangement of this collection makes it particularly convenient for formal instruction, and thus it could easily be drawn upon by elder monks when teaching their pupils and by preachers when giving sermons to the laity.
The Origins of the Nikayas：
The Nikayas are the main sutta collections of the Pali Canon. Some words are needed to explain the origin and nature of these sources. The Buddha did not write down any of his teachings, nor were his teachings recorded (or transcribed) in writing by his disciples. Indian culture at the time the Buddha lived was still predominantly preliterate. … The records of his teachings … came from monastic councils held after his parinibbana. It is unlikely that the teachings that derive from these councils reproduce the Buddha’s words verbatim. The Buddha must have spoken spontaneously and elaborated upon his themes in countless ways in response to the varied needs of those who sought his guidance. Preserving by oral transmission such a vast and diverse range of material would have bordered on the impossible. To mold the teachings into a format suitable for preservation, the monks responsible for the texts would have had to collate and edit them to make them better fit for listening, retention, recitation, memorization, and repetition—the five major elements in oral transmission. This process, which may have already been started during the Buddha’s lifetime, would have led to a fair degree of simplification and standardization of the material to be preserved.
In the centuries following the Buddha’s death, the Sangha became divided over disciplinary and doctrinal issues until by the third century after the parinibbana there were at least eighteen schools of Sectarian Buddhism. Each sect probably had its own collection of texts regarded more or less as canonical, though it is possible that several closely affiliated sects shared the same collection of authorized texts. While the different Buddhist schools may have organized their collections differently and though their suttas show differences of detail, the individual suttas are often remarkably similar, sometimes almost identical, and the doctrines and practices they delineate are essentially the same. The doctrinal differences between the schools did not arise from the suttas themselves but from the interpretations the textual specialists imposed upon them. Such differences hardened after the rival schools formalized their philosophical principles in treatises and commentaries expressive of their distinctive standpoints on doctrinal issues. So far as we can determine, the refined philosophical systems had only minimal impact on the original texts themselves, which the schools seemed disinclined to manipulate to suit their doctrinal agendas. Instead, by means of their commentaries, they endeavored to interpret the suttas in such a way as to draw out ideas that supported their own views. It is not unusual for such interpretations to appear defensive and contrived, apologetic against the words of the original texts themselves.
Now that I have read about the Pali Canon (barely scratching the surface) thanks to Jian Hu Shifu's teaching and nudging us to do homework, I'd like to share a couple of additional notes on why a student of Mahayana Buddhism should also learn about the Theravada canon.
Note 1: "The Buddha lived and taught in an oral culture, his teachings determined by those he was addressing. The Pali Canon, originating in the first one hundred years after the Buddha's death, is one of the earliest written records of his teachings and is the only complete early version that has survived more or less intact. It therefore represents the closest we can come to the historical Buddha's actual words. Although the Pali Canon has been handed down by the Theravadin school of Buddhism, its texts represent teachings from the time before the Buddhist community divided into different schools, and are thus a source of the common heritage of the entire Buddhist tradition. They cover a wide range of topics, addressing both monastic and lay concerns and clarify many fundamental Buddhist doctrines including compassion, ethical conduct, the path of spiritual development and transformation, and liberation of the mind.
Note 2: "The formation of the extant written canons of the schools, both in India and in Sri Lanka, is now generally accepted by scholars to belong to a relatively late period. The Mahayana teachings, as well as those of the other schools, including the Theravada, began to appear in written form more than five hundred years after the time of the Buddha. We know with certainty that the Theravada canon – recorded in Pali, an early Indian vernacular language – was first compiled in the middle of the first century B.C.E. The earliest Mahayana sutras, such as the Lotus Sutra and the Sutra of the Perfection of Wisdom are usually dated no later than the first century C.E. Therefore, the written canons of the Theravada and Mahayana traditions date to roughly the same period…."
Note 3: The above materials were drawn from two sources primarily: "In the Buddha's Words - An Anthology of Discourses from the Pali Canon" edited and introduced by Bhikkhu Bodhi 2005, and "The Tree of Enlightenment" by Peter Della Santina, 1997. The former has won widespread acclaim and is raved as the definitive to the Buddha's teachings--in his own words. For more, see http://www.wisdompubs.org/pages/display.lasso?-KeyValue=104. The latter is available online in pdf format. I learned of both books (directly and indirectly) from Jian Hu Shifu.
The Sutta Pitaka, which contains the records of the Buddha’s discourses and discussions, consists of five collections called Nikayas. In the age of the commentators they were also known as Agamas （阿含）, like their counterparts in northern Buddhism. (The four Nikayas of the Pali Canon have counterparts in the Agamas of the Chinese Tripitaka.) The four major Nikayas are:
1. The Digha Nikaya 長阿含 (Dirgha Agama in Sankrit): the Collection of Long Discourses, 34 suttas arranged into three vaggas, or books.
2. The Majjhima Nikaya 中阿含 (Madhyama Agama): the Collection of Middle Length Discourses, 152 suttas arranged into three vaggas.
3. The Samyutta Nikaya 雜阿含 (Samyukta Agama): the Collection of Connected Discourses, close to 3,000 short suttas grouped into 56 chapters, called samyuttas, which are in turn collected into five vaggas.
4. The Anguttara Nikaya 增一阿含 (Ekottaragama): the Collection of Numerical Discourses (or, perhaps, “Incremental Discourses”), approximately 2,400 short suttas arranged into eleven chapters, called nipatas.
The Digha Nikaya and Majjhima Nikaya, at first glance, seem to be established principally on the basis of length … Careful tabulations of their contents, however, suggest that …. Digha Nikaya are largely aimed at a popular audience and seem intended to attract potential converts to the teaching by demonstrating the superiority of the Buddha and his doctrine. The suttas of the Majjhima Nikaya are largely directed inward toward the Buddhist community and seem designed to acquaint newly ordained monks with the doctrines and practices of Buddhism. It remains an open question whether these pragmatic purposes are the determining criteria behind these two Nikayas or whether the primary criterion is length, with these pragmatic purposes following as incidental consequences of their respective differences in length.
The Samyutta Nikaya is organized by way of subject matter. Each subject is the “yoke” (samyoga) that connects the discourses into a samyutta or chapter. … The first book, the Book with Verses, is unique
in being compiled on the basis of literary genre. It contains suttas in mixed prose and verse, arranged in eleven chapters by way of subject. The other four books each contain long chapters dealing with the principal doctrines of Early Buddhism. Books II, III, and IV each open with a long chapter devoted to a theme of major importance, respectively, dependent origination (Nidanasamyutta); the five aggregates
(Khandhasamyutta); and the six internal and external sense bases (Salayatanasamyutta). Part V deals with the principal groups of training factors that, in the post-canonical period, come to be called the 37 aids to enlightenment (bodhipakkhiyadhamma). These include the Noble Eightfold Path, the seven factors of enlightenment, and the four establishments of mindfulness From its contents, we might infer that the
Samyutta Nikaya was intended to serve the needs of two groups within the monastic order. One consisted of the doctrinal specialists, those monks and nuns who sought to explore the deep implications of the Dhamma and to elucidate them for their companions in the religious life. The other consisted of those devoted to the meditative development of insight.
The Anguttara Nikaya is arranged according to a numerical scheme derived from a peculiar feature of the Buddha’s pedagogic method. To facilitate easy comprehension and memorization, the Buddha often
formulated his discourses by way of numerical sets, a format that helped to ensure that the ideas he conveyed would be easily retained in mind. The Anguttara Nikaya assembles these numerical discourses
into a single massive work of eleven nipatas or chapters, each representing the number of terms upon which the constituent suttas have been framed. Thus there is the Chapter of the Ones, the Chapter of the Twos … and so forth. Since the various groups of path factors have been included in the Samyutta, the Anguttara can focus on those aspects of the training that have not been incorporated in the repetitive sets. The Anguttara includes a notable proportion of suttas addressed to lay followers dealing with the ethical and spiritual concerns of life within the world, including family relationships (husbands and wives, children and parents) and the proper ways to acquire, save, and utilize wealth. Other suttas deal with the practical training of monks. The numerical arrangement of this collection makes it particularly convenient for formal
instruction, and thus it could easily be drawn upon by elder monks when teaching their pupils and by preachers when giving sermons to the laity.
The Origins of the Nikayas
The Nikayas are the main sutta collections of the Pali Canon. Some words are needed to explain the origin and nature of these sources. The Buddha did not write down any of his teachings, nor were his
teachings recorded (or transcribed) in writing by his disciples. Indian culture at the time the Buddha lived was still predominantly preliterate. … The records of his teachings … came from monastic councils held after his parinibbana. It is unlikely that the teachings that derive from these councils reproduce
the Buddha’s words verbatim. The Buddha must have spoken spontaneously and elaborated upon his themes in countless ways in response to the varied needs of those who sought his guidance. Preserving
by oral transmission such a vast and diverse range of material would have bordered on the impossible. To mold the teachings into a format suitable for preservation, the monks responsible for the texts would have had to collate and edit them to make them better fit for listening, retention, recitation, memorization, and repetition—the five major elements in oral transmission. This process, which may have already been started during the Buddha’s lifetime, would have led to a fair degree of simplification and standardization of the material to be preserved.
In the centuries following the Buddha’s death, the Sangha became divided over disciplinary and doctrinal issues until by the third century after the parinibbana there were at least eighteen schools of Sectarian
Buddhism. Each sect probably had its own collection of texts regarded more or less as canonical, though it is possible that several closely affiliated sects shared the same collection of authorized texts. While the different Buddhist schools may have organized their collections differently and though their suttas show differences of detail, the individual suttas are often remarkably similar, sometimes almost identical, and the doctrines and practices they delineate are essentially the same. The doctrinal differences between the schools did not arise from the suttas themselves but from the interpretations the textual specialists imposed upon them. Such differences hardened after the rival schools formalized their philosophical principles in treatises and commentaries expressive of their distinctive standpoints on doctrinal issues. So far as we can determine, the refined philosophical systems had only minimal impact on the original texts themselves, which the schools seemed disinclined to manipulate to suit their doctrinal agendas. Instead, by means of their commentaries, they endeavored to interpret the suttas in such a way as to draw out ideas that supported their own views. It is not unusual for such interpretations to appear defensive and contrived, apologetic against the words of the original texts themselves.
Now that I have exposed myself to the Pali Canon (barely scratching the surface) thanks to Jian Hu Shifu's teaching and nudging us to do homework, I'd like to share a couple of additional notes on why a student of Mahayana Buddhism should also learn about the Theravada canon.
Note 1: "The Buddha lived and taught in an oral culture, his teachings determined by those he was addressing. The Pali Canon, originating in the first one hundred years after the Buddha's death, is one of the earliest written records of his teachings and is the only complete early version that has survived more or less intact. It therefore represents the closest we can come to the historical Buddha's actual words. Although the Pali Canon has been handed down by the Theravadin school of Buddhism, its texts represent teachings from the time before the Buddhist community divided into different schools, and are thus a source of the common heritage of the entire Buddhist tradition. They cover a wide range of topics, addressing both monastic and lay concerns and clarify many fundamental Buddhist doctrines including compassion, ethical conduct, the path of spiritual development and transformation, and liberation of the mind.
Note 2: "The formation of the extant written canons of the schools, both in India and in Sri Lanka, is now generally accepted by scholars to belong to a relatively late period. The Mahayana teachings, as well as those of the other schools, including the Theravada, began to appear in written form more than five hundred years after the time of the Buddha. We know with certainty that the Theravada canon – recorded in Pali, an early Indian vernacular language – was first compiled in the middle of the first century B.C.E. The earliest Mahayana sutras, such as the Lotus Sutra and the Sutra of the Perfection of Wisdom are usually dated no later than the first century C.E. Therefore, the written canons of the Theravada and Mahayana traditions date to roughly the same period…."
Note 3: The above materials were drawn from two sources primarily: "In the Buddha's Words - An Anthology of Discourses from the Pali Canon" edited and introduced by Bhikkhu Bodhi 2005, and "The Tree of Enlightenment" by Peter Della Santina, 1997. The former has won widespread acclaim and is raved as the definitive to the Buddha's teachings--in his own words. For more, see http://www.wisdompubs.org/pages/display.lasso?-KeyValue=104. The latter is available online in pdf format. I learned of both books (directly and indirectly) from Jian Hu Shifu.