雜阿含經卷5，104經重點解說
大家好！
13號讀書會要討論的內容。
《雜阿含經卷5，104經》重點解說
1.
爾時，有比丘名焰摩迦，起惡邪見，作如是言：「如我解佛所說法，漏盡阿羅漢身壞命終更無所有。」
時，有眾多比丘聞彼所說，往詣其所，語焰摩迦比丘言：「汝實作是說：『如我解佛所說法，漏盡阿羅漢身壞命終更無所有』耶？」答言：「實爾。諸尊！」
」
2.舍利弗言：「我今問汝，隨意答我。云何，焰摩迦！色為常耶？為非常耶？」
答言：「尊者舍利弗！無常。」復問：「若無常者，是苦不？」答言：「是苦。」
復問：「若無常、苦，是變易法，多聞聖弟子寧於中見我、異我、相在不？」
答言：「不也，尊者舍利弗！」「受、想、行、識亦復如是。」
復問：「云何，焰摩迦！色是如來耶？」答言：「不也，尊者舍利弗！」
「受、想、行、識是如來耶？」答言：「不也，尊者舍利弗！」
復問：「云何，焰摩迦！異色有如來耶？異受、想、行、識有如來耶？」
答言：「不也，尊者舍利弗！」復問：「色中有如來耶？受、想、行、識中有如來耶？」
答言：「不也，尊者舍利弗！」復問：「如來中有色耶？如來中有受、想、行、識耶？」
答言：「不也，尊者舍利弗！」復問：「非色、受、想、行、識有如來耶？」
答言：「不也，尊者舍利弗！」
「如是，焰摩迦！如來見法真實、如住，無所得、無所施設，汝云何言：『我解知世尊所說，漏盡阿羅漢身壞命終無所有。』為時說耶？」
答言：「不也，尊者舍利弗！」
復問：「焰摩迦！先言：『我解知世尊所說，漏盡阿羅漢身壞命終無所有。』云何今復言非耶？」
焰摩迦比丘言：「尊者舍利弗！我先不解、無明故，作如是惡邪見說，聞尊者舍利弗說已，不解、無明，一切悉斷。」
3.
復問：「焰摩迦！若復問：『比丘！如先惡邪見所說，今何所知見一切悉得遠離？』汝當云何答？」
焰摩迦答言：「尊者舍利弗！若有來問者，我當如是答：『漏盡阿羅漢色無常，無常者是苦，苦者寂靜、清涼、永沒。受、想、行、識亦復如是。』有來問者，作如是答。」
舍利弗言：「善哉！善哉！焰摩迦比丘！汝應如是答。所以者何？漏盡阿羅漢色無常，無常者是苦，若無常、苦者，是生滅法。受、想、行、識亦復如是。」
尊者舍利弗說是法時，焰摩迦比丘遠塵離垢，得法眼淨。
Key points from Saṃyukta Āgama, Volume 5, Sūtra 104
Greetings, friends of NanZen!
Here is the focus for our reading group on the 13th.
Key Points of Samyukta Āgama Volume 5, Sūtra 104
On hearing this, several monks approached him and asked:
“Did you indeed assert, ‘In my understanding of the Buddha’s doctrine, when an Arhat dies, nothing remains’?”
He replied: “Indeed, venerable sirs, I did.”
“Yamaka, is form permanent or impermanent?”
“Impermanent, venerable Śāriputra.”
“If impermanent, is it suffering?”
“Yes, it is suffering.”
“If it is impermanent, suffering, and subject to change, could a wise disciple regard it as self or belonging to self?”
“No, venerable Śāriputra.”
“So also with feeling, perception, formations, and consciousness.”
Śāriputra asked further:
“Is form the Tathāgata?”
“No, venerable Śāriputra.”
“Are feeling, perception, formations, and consciousness the Tathāgata?”
“No, venerable Śāriputra.”
“Does the Tathāgata exist outside of these aggregates?”
“No, venerable Śāriputra.”
“Is the Tathāgata within them?”
“No, venerable Śāriputra.”
“Do these aggregates exist within the Tathāgata?”
“No, venerable Śāriputra.”
“Is the Tathāgata to be found beyond them entirely?”
“No, venerable Śāriputra.”
Śāriputra concluded:
“Thus, Yamaka, the Tathāgata realizes reality as it is—with nothing to grasp, nothing to posit. How then could you say, ‘When an Arhat dies, nothing remains’? That is not the proper teaching.”
Yamaka admitted:
“Venerable Śāriputra, I spoke so earlier out of delusion and ignorance. Hearing your instruction, my delusion and ignorance are entirely eliminated.”
“If someone now asked you, ‘What insight freed you from your former wrong view?’ how would you reply?”
Yamaka answered:
“I would reply: ‘For the Arhat, form is impermanent; what is impermanent is suffering; what is suffering is peace, coolness, and cessation. The same is true of feeling, perception, formations, and consciousness.’”
Śāriputra approved:
“Excellent, Yamaka! That is exactly how you should reply. For the Arhat, form is impermanent, impermanence is suffering, and whatever is impermanent and suffering is subject to arising and ceasing. This also applies to feeling, perception, formations, and consciousness.”
When these words were spoken, Yamaka was freed from defilements and attained the purity of the Dharma eye.
釐清否定句
大家好！
沒想到很多人對佛法的理解有著高度的熱忱，
既然這樣我們再把下面這些觀點在讀書會時來釐清。
下面《雜阿含經卷5，104經》的內容要先釐清一下否定句，這是我個人要講述的資料。
半寄
AI資料 印度婆羅門教（主要是吠陀—奧義書傳統） 和 佛教（特別是早期佛教與中觀） 在語言表達上「否定句」的使用情況，做一個比較：
1. 婆羅門教（吠陀、奧義書） 特點：常以「肯定」為主，透過「梵（Brahman）」的存在、宇宙原理、祭祀力量來建立世界觀。 但在奧義書裡，也出現了不少「否定式」的表達，最有名的就是 「neti neti（不是這個，不是那個）」，用來說明梵超越一切語言概念。
否定句的功能： 不是要否定存在本身，而是要排除一切錯誤的限定與屬性，最後指向一個「絕對的肯定」（梵）。 可以說婆羅門教的否定是一種「排除法」，最後導向一個最高實在。
2. 佛教（尤其是早期佛教與中觀） 特點：否定句的比例更高，尤其在「無我」「緣起」「空」的論述中。 例子：「此非我、此不異我、此不相在。」（雜阿含中對五蘊的否定） 「非色、非受、非想、非行、非識」 中觀（龍樹）更強調以「否定邏輯」來破除一切戲論，幾乎完全用「不生、不滅、不常、不斷、不一、不異、不來、不去」的八不中道來展開。 佛教的否定往往不是為了指向某個「肯定的絕對存在」，而是要顯示一切概念與執著的空性。
3. 總比較 婆羅門教：否定句有，但目的在於超越有限語言，最後導向「梵」的絕對肯定。 佛教：否定句更多更核心，用來破除「有」與「無」的兩邊執著，最後不建立一個肯定的「實體」。 👉 總結來說： 佛教的語言比婆羅門教更多使用否定句，而且是哲學方法的主軸。婆羅門教的否定則比較有限，主要出現在奧義書的「neti neti」，仍是輔助性的。 |
Clarifying the use of negative sentences
Greetings, friends of NanZen!
I didn’t expect that so many people would show such strong enthusiasm for understanding the Dharma.
Given this, we should further examine the following perspectives in our upcoming study club.
For the content of Saṃyukta Āgama, Volume 5, Sūtra 104, it is important to first clarify the use of negative sentences. This will be the focus of my own presentation.
Master Banji
AI Data:
1. Brahmanism (Vedas and Upanishads) • Characteristic: Primarily affirmative in tone, establishing its worldview through Brahman, cosmic order, and ritual efficacy. Yet, the Upanishads introduce negative formulations, most notably neti neti(“not this, not that”), to express that Brahman transcends all conceptual categories. • Function of negation: It does not deny existence itself, but excludes all false attributes and limitations, ultimately pointing toward an absolute affirmation—Brahman. Thus, Brahmanical negation functions as a method of elimination, leading to the ultimate reality. 2. Buddhism (especially Early Buddhism and Madhyamaka) • Characteristic: Employs negation more extensively, particularly in discussions of non-self, dependent arising, and emptiness. • Examples: o “This is not self, not different from self, not within self.” (applied to the five aggregates) o “Not form, not feeling, not perception, not formation, not consciousness.” • The Madhyamaka school (Nāgārjuna) developed a philosophy of negation, dismantling all speculative views through the “eightfold negations”: not born, not ceasing, not permanent, not annihilated, not identical, not different, not coming, not going. Here, negation does not aim at affirming a higher positive existence, but at demonstrating the emptiness of all conceptual fabrications. 3. Comparative Overview • Brahmanism: Negation exists, but its purpose is to transcend finite language and affirm Brahman as absolute reality. • Buddhism: Negation is more pervasive and central, aimed at overcoming clinging to “existence” and “non-existence,” without positing an ultimate substance. 👉 Summary:
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