104經2 Saṃyukta Āgama, Volume 5, Sūtra 104 -2

• • 《雜阿含經卷5第104經》-2

     

    
    

    經文：

    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。」

    
    

     

    半寄：

    在這段經文裡面舍利弗問焰摩迦:

    你可以理解一切現象都因緣生滅、沒有恆常不變的實體（無常）嗎？

    焰摩迦說他可以理解。

     

    接著提出

    「舍利弗再問：「對於這樣一個無常、苦、不斷變化的東西，一位聽聞正法的聖弟子，會不會在其中找到一個真實不變的『我』、

    或一個『獨立於我之外』的實體、

    或是一個『我與它相互依存』的實體呢？」

    
    

    焰摩迦回答：「不會的，舍利弗尊者！」

     

    我在解說這一段經文時說：

    整個佛法修行最困難的就是上面這一段經文，

    
    

    在對於我們個體的認知從出生就熟悉的自我，

    
    

    一直到佛法的肉體由因緣所集，變動性質的「無我」才是對的，

    而且不能再認為自我以外有另一個大我，以及互相依存的我，

     

    這對人類的認知而言是一個巨大的挑戰！不管就知識、感官、思考都是，

    
    

    想在肉體與精神裡面做變動性質的思維，真正需要時間與理性做長期的深入。

    
    

    這不是一件容易的事，

    而一旦成功的修行者所產生的脫胎換骨成就必定是驚人的，

    
    

    這是佛陀提出的解脫道所成就的輝煌。

     

    半寄

     

    參考以下AI資料： 五蘊中的「色」 五蘊是：色、受、想、行、識。 其中的「色」代表物質現象，包括身體與外在環境的一切形色。 意義： 「色」不是指顏色，而是梵文 rūpa 的翻譯，意為「形體、物質」。 泛指一切有形可觸的存在，如四大（地、水、火、風）所成之身與器世界。 在五蘊中，它與「受想行識」的心理活動相對應，顯示人是由身心和合而成。

     

    Saṃyukta Āgama, Volume 5, Sūtra 104 -2

     

    In this passage from the Saṃyukta Āgama, Venerable Śāriputra asks Yamaka a series of questions:

    “Is form permanent?”  Yamaka answers, “No, it is impermanent.”

    Śāriputra continues, “If it is impermanent, is it suffering?”

    “Yes, it is suffering,” replies Yamaka.

    Then Śāriputra asks, “Given that it is impermanent, suffering, and subject to change — can a well-informed disciple of the Noble Path perceive in it a real self, something other than self, or something mutually dependent with a self?”

    Yamaka answers, “No, Venerable Śāriputra.”

    Śāriputra affirms, “The same applies to feeling, perception, mental formations, and consciousness.”

    
    

     

    Banji:

    In this passage, Śāriputra asks Yamaka:

    "Can you understand that all phenomena arise and cease due to conditions, and that there is no permanent or unchanging entity behind them — that is, the principle of impermanence?"

    Yamaka replies that he can understand this.

     

    Then Śāriputra continues:

    “For something that is impermanent, marked by suffering, and constantly changing — would a noble disciple who has heard the true Dharma still see within it a real and unchanging ‘self’? Or a separate entity that exists apart from the self? Or something that mutually depends on a self?”

    Yamaka answers: “No, Venerable Śāriputra!”

     

    When I explained this passage, I said:

     

    This may be the most difficult aspect of Buddhist practice.

     

    From the moment we are born, we grow familiar with the idea of a "self." But according to the Dharma, the body is not a permanent entity — it is a collection of conditions that arise and pass away. True insight into this leads to understanding anattā — non-self. We must also let go of the idea that there is a greater self apart from us, or even a mutual interdependent self.

    This goes against everything our senses, intellect, and experience seem to tell us.

     

    To develop an understanding of impermanence within both the body and the mind requires time and sustained rational inquiry.

    Yet, for those who succeed in this transformation through practice, the result is a radical inner rebirth — a profound achievement.

    This is the brilliance of the path to liberation the Buddha taught.

     

    Master Banji

     

    AI Data :   On "Form (rūpa)" in the Five Aggregates The five aggregates are: form (rūpa), feeling (vedanā), perception (saññā), mental formations (saṅkhāra), and consciousness (viññāṇa). Form refers to the physical or material aspect of experience, including both the body and the external world. Note: • “Form” here does not mean color, but is a translation of the Sanskrit rūpa, meaning "shape" or "matter." • It includes all tangible phenomena composed of the four great elements: earth, water, fire, and air. • In the five aggregates, it represents the physical side of experience, while the remaining four are mental or psychological processes. Together, they show that a human being is a compound of body and mind, not an independent, unchanging self.