正見（八聖道支)；Sammā-Diṭṭhi Sutta (MN 9. The Discourse on Right View)

Sammā-Diṭṭhi (Right View) / 正見

● Sammā-diṭṭhi Sutta (MN 9) / 正見經 - Ven. Sāriputta Thera (沙利子 尊者長老) 闡釋

．〈The Discourse on Right View - The Sammaditthi Sutta and its Commentary〉by Bhikkhu Ñanamoli, Bhikkhu Bodhi [HTML]、[Online, PDF & EPUB] by The Open Buddhist University

．〈非常 重要 正見經〉[香光莊嚴雜誌第87期] 

[Keywords / 關鍵字]

Part One: The Discourse on Right View (Sammaditthi Sutta) 

(Paṭicca-samuppāda-aṅga / 十二緣起支)

．Taints (āsava；漏、汙染；三種漏：欲漏、有漏和無明漏) ↔ Ignorance (avijjā；無明) → (Volitional) Formations (saṅkhārā；心行) → Consciousness (viññāṇa；識) → Mentality-Materiality (nāmarūpa；名-色、心-身)  → The Sixfold Base (saḷāyatana；六根、六入處) → Contact (phassa；觸) → Feeling (vedanā；受) → Craving (taṇha；貪愛、渴望) → Clinging (upādāna；執取、執著) → Being (bhava；有、存在) → Birth (jāti；生) → Aging and Death (jarāmaraṇa；老、死) 

Part Two: The Commentary to the Discourse on Right View 

Virati - abstinence / 克制

．presence of an opportunity (sampattavirati) / 機緣克制
．Refraining because of an undertaking (samadanavirati) / 因承諾而克制
．Refraining because of eradication (of defilements) (samucchedavirati) / 因根除（煩惱）而克制

● Pubbaṅgamasuttaṃ (AN 10.121) /  (正見) 前導經 [CBETA]

[Quote / 引述]  “Bhikkhus, just as the dawn is the forerunner and precursor of the sunrise, so right view is the forerunner and precursor of wholesome qualities. For one of right view, right intention originates. For one of right intention, right speech originates. For one of right speech, right action originates. For one of right action, right livelihood originates. For one of right livelihood, right effort originates. For one of right effort, right mindfulness originates. For one of right mindfulness, right concentration originates. For one of right concentration, right knowledge originates. For one of right knowledge, right liberation originates.” - AN 10.121 Forerunner; Bhikkhu Bodhi (菩提比丘), “The Numerical Discourses of the Buddha - A Translation of the Aṅguttara Nikāya,” 2012. p. 1503.

[Google翻譯] “比丘們，正如黎明是日出的前導和前兆一樣，「正見」是善功德的前導和前兆。對於「正見」前導，「正動機」生起。對於「正動機」前導，「正語」生起。對於「正語」前導，「正業」生起。對於「正業」前導，「正命」生起。對於「正命」前導，「正精進」生起。對於「正精進」前導，「正念」生起。對於「正念」前導，「正定」生起。對於「正定」前導，「正智」生起。對於「正智」前導，「正解脫」生起。”

[Note] Right view (Sammā Diṭṭhi；正見) → Right intention (Sammā Saṅkappa；正動機/正意圖) → Right speech (Sammā Vācā；正語) → Right action (Sammā Kammanta；正業) → Right livelihood (Sammā Ājīva；正命) → Right effort (Sammā Vāyāma；正精進) → Right mindfulness (Sammā Sati；正念) → Right concentration (Sammā Samādhi；正定) → Right knowledge (正智) → Right deliverance (正解脫)

● Kaccānagotta Sutta (SN 12.15) - About the meaning of "right-view" (正見) [by Bhikkhu Bodhi]

Appendix / 補充資料

●《上座部佛教與大乘佛教的基本共識》發表於1967年世界佛教僧伽會（WBSC）；由「化普樂·羅睺羅」尊者 (Ven. Dr. Walpola Rahula Thero) 擬定；維基百科：[website]

[摘錄] 我們認同（註：不反對），對於佛教，不同的國家有著不同的信仰和修習方式，但這些外在形式和表現不可與佛陀教導的基本教義混為一談。

●〈From Views to Vision〉by Bhikkhu Bodhi © 1998 [View] 

[Quote / 引述]  The Buddha's teaching repeatedly cautions us about the dangers in clinging — in clinging to possessions, clinging to pleasures, clinging to people, clinging to views. The Buddha sounds such words of warning because he discerns in clinging a potent cause of suffering, and he thus advises us that the price we must pay to arrive at the "far shore" of liberation is the relinquishment of every type of clinging. In a move that at first glance may even seem self-destructive on the part of a religious founder, the Buddha says that we should not cling even to his teachings, that even the wholesome principles of the Dhamma have to be treated like the makeshift raft used to carry us across the stream.

[Google翻譯] 佛陀的教導一再警告我們執著的危險——執著於財產、執著於快樂、執著於人、執著於見地。佛陀之所以發出這樣的警告，是因為他在執著中辨別出痛苦的潛在原因，因此他告誡我們，要到達解脫的“彼岸”，我們必須付出的代價是放棄所有類型的執著。佛陀的這一舉動乍一看甚至像是宗教創始人的自我毀滅，佛陀說我們甚至不應該執著於他的教義，即使是正法的善法也必須像對待曾經載著我們過河的臨時木筏一樣。

[Quote / 引述]  Such astringent words of advice can easily be misconstrued, and if misconstrued the consequences may be even more bitter than if we simply disregard them. One particular misinterpretation into which newcomers to the Dhamma (and some veterans too!) are especially prone to fall is to hold that the Buddha's counsel to transcend all views means that even the doctrines of Buddhism are ultimately of no vital importance. For these doctrines too, it is said, are merely views, intellectual constructs, filaments of thought, which may have been meaningful in the context of ancient Indian cosmology but have no binding claims on us today. ... doesn't the Buddha enjoin us in the Kalama Sutta to judge things for ourselves and to let our own experience be the criterion for deciding what we will accept? ... doesn't the Buddha enjoin us in the Kalama Sutta to judge things for ourselves and to let our own experience be the criterion for deciding what we will accept?

[Google翻譯] (然而) 如此措詞嚴厲的忠告很容易被誤解，如果被誤解，後果可能比我們簡單地忽視它們更痛苦。佛法的新手（以及一些老手！）尤其容易陷入一種特定的誤解，即認為佛陀超越一切見地的忠告意味著即使是佛教的教義最終也不是至關重要的...這些也僅僅是學說觀點、知識建構、思想的細絲，它們在古印度宇宙學的背景下可能有意義，但對今天的我們沒有約束力...佛陀不是在《卡拉瑪經》(Kalama Sutta) 中告誡我們要自己判斷事物，讓我們自己的經驗成為決定我們接受什麼的標準嗎？

● Kesaputtiya (Kālāma Sutta, AN 3.65) [by Thanissaro Bhikkhu]、[by Bhikkhu Bodhi]、[莊春江 譯]

[摘要] Kesaputta 城鎮的 Kālāma 族人，因為不知如何分辨各宗派教義的是非真假，故向佛陀請教。佛陀對該問題講述了《Kalama Sutta》，意在告訴人們：不要立即接受或相信任何事情，以免成為他人（包括佛陀本人）的知識奴隸。佛陀並為此總結了十準則（此準則出於上座部巴利藏，漢傳大正藏無）...[維基百科]；[Wikipedia]

● Vīmaṃsaka Sutta (MN 47. The Inquirer) - Wikipedia [View]

● Susīma Sutta (SN 12.70. 蘇尸摩經) - 「法住智在前，涅槃智在後。」[Visit]

● Dependent Origination (SN 12.1. 緣起) [by Bhikkhu Bodhi]

● Analysis of Dependent Origination (SN 12.2. 緣起的分析) [by Bhikkhu Bodhi]

●《The Discourse on the All-Embracing Net of Views: The Brahmajāla Sutta and Its Commentaries》（DN 1；網羅一切見之經：梵網經和註釋書）；菩提比丘 著；（尚無中譯本）[Pariyatti]、[Google Play Books]

👉 Ch. Introduction

    I. The Place of the Brahmajāla Sutta in Buddhist Thought（《梵網經》在佛教思想中的地位）

[Quote] [PDF, pp. 4-6]

(...) as the forerunner of the path, the first task of right view, which must be accomplished before it can even begin its more demanding chores, is to discriminate between right and wrong views. As the Buddha explains: “Right view, bhikkhus, is the forerunner (pubbaṅgama). And how is right view the forerunner? If one understands wrong view as wrong view and understands right view as right view, that is right view” (MN 117.4).

(...) 作為八正道的先驅，正見的首要任務，也是在它開始更艱鉅的任務之前必須完成的任務，就是辨別正見與邪見。正如佛陀所解釋的：「比丘們，正見是前導（pubbaṅgama）。那麼，正見如何成為前導呢？如果了解邪見為邪見，了解正見為正見，那就是正見。」（MN 117.4）

In order to develop right view, wrong views must be eliminated, and in order to eliminate them it is necessary to know what they are. For this purpose, throughout the suttas the Buddha has taken special care to explain the different guises wrong view may assume and to point out its dangers. The wrong views mentioned by the Buddha can be classified into three general categories: wrong views with fixed consequences (niyatamicchādiṭṭhi), speculative views (diṭṭhigata), and personality view (sakkāyadiṭṭhi).

為了培養正見，必須斷除邪見；而要斷除邪見，就必須了解邪見。為此，佛陀在經中特別著重闡述邪見的各種表現形式，並指出其危害性。佛陀所提及的邪見可分為三大類：果報邪見（niyatamicchādiṭṭhi）、思辨邪見（diṭṭhigata）和身見（sakkāyadiṭṭhi）。

(...) in some cases, where such adherence is especially rabid and dogmatic, the kamma generated is sufficient to bring a fall from the human world down to the planes of misery.

(...) 在某些情況下，如果這種堅持特別狂熱和武斷，所產生的業力足以使人從人間墮入苦海。

Speculative views include all metaphysical theories, religious creeds, and philosophical tenets concerning issues that lie beyond the reach of possible experiential verification. These views are not necessarily an obstacle to rebirth in the higher worlds, but in every case act as impediments to the path to liberation.

「思辨性觀點」（思辨邪見）涵蓋所有形上學理論、宗教信條和哲學信條，它們探討的問題超越了經驗的驗證範圍。這些「觀點」（邪見）未必會阻礙人投生至更高層次的境界，但在任何情況下，都會阻礙人走向解脫之道。

The Brahmajāla Sutta is an attempt at a methodical survey of the most populous of these three classes, the class of speculative views.

《梵網經》試圖有系統地檢視這三類觀點中最為普遍的一類，即「思辨性觀點」（思辨邪見）。

The question might arise why the Buddha is so concerned to discourage the inclination to speculation. Answers are found in many suttas where the Buddha details the adversities into which the indulgence in speculative views can lead. Views proceed from ignorance and blindness rather than from knowledge. They involve misinterpretations of experience stemming from subjective distortions of the actual experiential data. They proclaim a part of the truth to be the whole, as in the tale of the blind men who take their own limited conceptions of the elephant to represent the animal in its fullness. (...)

有人可能會問，佛陀為何如此關注勸阻思辨傾向？答案可以在許多佛經中找到，佛陀詳述了沉溺於「思辨性觀點」（思辨邪見）可能帶來的種種惡果。這些「觀點」（邪見）源自於無知和盲目，而非知識。它們涉及對經驗的誤解，而這種誤解源於對實際經驗數據的主觀扭曲。它們將部分真理宣告為整體，就像盲人的故事中那樣，盲人用自己對大象的有限理解來代表大象的全貌。 (...)

● Bhikkhu Bodhi（菩提比丘）《The Noble Eightfold Path: The Way to the End of Suffering》（中譯版：八正道 - 趣向苦滅的道路）

[Quote / 引述] The eight factors of the Noble Eightfold Path are not steps to be followed in sequence, one after another. They can be more aptly described as components rather than as steps, comparable to the intertwining strands of a single cable that requires the contributions of all the strands for maximum strength. With a certain degree of progress all eight factors can be present simultaneously, each supporting the others. However, until that point is reached, some sequence in the unfolding of the path is inevitable.

[中譯版] 八正道的八個道支，並不是按順序一個接著一個修行的步驟；八項成份的譬喻，比八個步驟的說明更為貼切。就像繩索，需要各股縷線緊密絞合，才能產生最大的力量。當修行進展到某個程度時，所有道支是可以同時展現，彼此支持的。然而，在未達到那個階段之前，卻無法避免地必須依照一些次第開展正道。

．English version: [Online, PDF, EPUB] by The Open Buddhist University

．中譯版：[PDF]；香光書鄉

●《Introduction to Buddhism and to Buddhist Meditation》Khun Reinhard, June 2019. [Visit]

[Quote / 引述] Ajahn Buddhadāsa used to refer to a rope, made of eight strands, when talking about the Noble Eightfold Path. Each strand alone would be too weak, but if woven together, they were strong enough to fulfil the task.

[Google翻譯] 當談到八正道時，「佛使尊者」曾經的譬喻是一根由八股絞線組成的繩索。每根單獨的線都太弱了，但如果編絞在一起，它們就有足夠的強大去完成任務。

● "Right View and the Scheme of the Four Noble Truths: The Saṃyukta-āgama Parallel to the Sammādiṭṭhi-sutta and the Simile of the Four Skills of a Physician" (正見) – Bhikkhu Anālayo, 2011 (pdf)

佛法的學習導引 - The Open Buddhist University 提供

● Buddhism 101 - Ancient Wisdom, Modern Times @ The Open Buddhist University [View]

● The Majjhima Nikāya (MN 中部 的學習指南) @ The Open Buddhist University [View]

● An Introduction to Buddhist Philosophy @ The Open Buddhist University [View]

    Continue to study the MN with Bhikkhu Bodhi in this course focused on the Theravada interpretation of the Early Buddhist Texts.