Why light in Buddhist scriptures disappear

[awaken]

『不二』是來自於佛陀的教導

這裡一堆人不去研究提出『不二』的佛陀所說的話，卻開一個主題，用自己的想像去解釋什麼是『不二』，這樣的盲目令人歎為觀止

 

"Non-duality" comes from the teaching of the Buddha

Here a bunch of people don't study what the Buddha said about "non-duality", but start a topic and use their own imagination to explain what "non-duality" is. Such blindness is amazing.

 

這段經文非常明確的說明了，如果『不二』練對了，結果會產生光

請問這些用自己想像力創造出來的『不二』專家，你們都練出光了嗎？

 

This verse makes it very clear that if the "non-duality" is cultivated correctly, the result will produce light

I would like to ask these "non-duality" experts created by your own imagination, have you all produced light?

 

 

[awaken]

雜阿含456經[正聞本719經/佛光本455經](界相應/雜因誦/修多羅)(莊春江標點) 
　　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： 
　　「有光界、淨界、無量空入處界、無量識入處界、無所有入處界、非想非非想入處界，有滅界。」 
　　時，有異比丘從座起，整衣服，稽首禮足，合掌白佛言： 
　　「世尊！彼光界、淨界、無量空入處界、無量識入處界、無所有入處界、非想非非想入處界、滅界，如此諸界，何因緣可知？」 
　　佛告比丘： 
　　「彼光界者，緣闇故可知；淨界[者]，緣不淨故可知；無量空入處界者，緣色故可知；無量識入處界者，緣{內}[空]故可知；無所有入處界者，緣所有[故]可知；非想非非想入處界者，緣有第一故可知；滅界者，緣有身[故]可知。」 
　　諸比丘白佛言： 
　　「世尊！彼光界……乃至滅界，以何正受而得？」 
　　佛告比丘： 
　　「彼光界、淨界、無量空入處界、無量識入處界、無所有入處界，此諸界於自行正受而得；非想非非想入處界於第一有正受而得；滅界者於有身滅正受而得。」 
　　佛說此經已，諸比丘聞佛所說，歡喜奉行。 

相應部14相應11經/七界經(界相應/因緣篇/修多羅)(莊春江譯) 
　　住在舍衛城……（中略）。 
　　「比丘們！有這七界，哪七個呢？光界、淨界、虛空無邊處界、識無邊處界、無所有處界、非想非非想處界、想受滅界。比丘們！這些是七界。」 
　　在這麼說時，某位比丘對世尊說這個： 
　　「大德！但這光界、淨界、虛空無邊處界、識無邊處界、無所有處界、非想非非想處界、想受滅界，這些界緣於什麼被知道(被辨別)呢？」 
　　「比丘！這個光界，這個界緣於黑暗被知道。比丘！這個淨界，這個界緣於不淨被知道。比丘！這虛空無邊處界，這界緣於色被知道。比丘！這識無邊處界，這個界緣於虛空無邊處被知道。比丘！這無所有處界，這個界緣於識無邊處被知道。比丘！這非想非非想處界，這個界緣於無所有處被知道。比丘！這想受滅界，這個界緣於滅被知道。」 
　　「大德！但光界、淨界、虛空無邊處界、識無邊處界、無所有處界、非想非非想處界、想受滅界，這些界的等至應該如何被到達(被得到)呢？」 
　　「比丘！但這光界、淨界、虛空無邊處界、識無邊處界、無所有處界，這些界應該被想等至到達，比丘！這非想非非想處界，這個界應該被殘行等至到達，比丘！這想受滅界，這個界應該被滅等至到達。」 

 

巴利語經文(台灣嘉義法雨道場流通的word版本) 
SN.14.11/(1). Sattadhātusuttaṃ 
　　 95. Sāvatthiyaṃ viharati …pe… “sattimā bhikkhave, dhātuyo. Katamā satta? Ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu– imā kho, bhikkhave, satta dhātuyo”ti. 
　　 Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca– “yā cāyaṃ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu– imā nu kho, bhante, dhātuyo kiṃ paṭicca paññāyantī”ti? 
　　 “Yāyaṃ, bhikkhu, ābhādhātu– ayaṃ dhātu andhakāraṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, subhadhātu– ayaṃ dhātu asubhaṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, ākāsānañcāyatanadhātu– ayaṃ dhātu rūpaṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, viññāṇañcāyatanadhātu– ayaṃ dhātu ākāsānañcāyatanaṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, ākiñcaññāyatanadhātu– ayaṃ dhātu viññāṇañcāyatanaṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, nevasaññānāsaññāyatanadhātu– ayaṃ dhātu ākiñcaññāyatanaṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, saññāvedayitanirodhadhātu– ayaṃ dhātu nirodhaṃ paṭicca paññāyatī”ti. 
　　 “Yā cāyaṃ bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu– imā nu kho, bhante, dhātuyo kathaṃ samāpatti pattabbā”ti? 
　　“Yā cāyaṃ, bhikkhu, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu– imā dhātuyo saññāsamāpatti pattabbā. Yāyaṃ, bhikkhu, nevasaññānāsaññāyatanadhātu– ayaṃ dhātu saṅkhārāvasesasamāpatti pattabbā Yāyaṃ, bhikkhu, saññāvedayitanirodhadhātu– ayaṃ dhātu nirodhasamāpatti pattabbā”ti. Paṭhamaṃ. 

 

 

這一段漢傳竟然沒有把『光界』給省略了

不過我們從後面的四個界我們可以知道，後面四個界是『四禪八定』裡面的五到八定，所以我們可以推知『光界淨界』屬於『四禪』當中的範圍

這樣就很明確可以得知『四禪』裡面是有光的。

當然我們早就知道二禪是開始產生光，而初禪則是屬於震動抖動晃動之類的動功，只是在這邊看到『光界』還是很令人興奮。

 

 

This passage of Chinese Ahanjin did not omit the "light realm"

However, we can know from the last four realms that the latter four realms are the five to eight jhana in the "Four Dhyanas and Eight Concentrations", so we can infer that the "Light Realm and Pure Realm" belongs to the scope of the "Four Dhyanas".

In this way, it is clear that there is light in the "Four Dhyanas".

Of course, we have long known that the second jhana is starting to produce light, while the first jhana is a dynamic work such as shaking, shaking, and the like, but it is still very exciting to see the "realm of light" here.

[Cheshire Cat]

17 hours ago, awaken said:

What is the rhythm of thoughts?

 

I believe that there's a natural rythm in brain functioning. It reflects a certain regularity and a synchronization of both hemispheres. When rhythmic thinking is present, there's the experience of effortless internal silence. When a thought is introduced, that thought is amplified and can even be transmitted telepathically. 

 

Internal lights respond to rhythmic thinking, that is to cultivate Sati (mindfulness, awareness) on a dharma that has a rythm in it. For example, in an out breath. Or it can be movement that has a regularity, like swaying... or even a mantra.

 

 

[awaken]

7 hours ago, Cheshire Cat said:

 

I believe that there's a natural rythm in brain functioning. It reflects a certain regularity and a synchronization of both hemispheres. When rhythmic thinking is present, there's the experience of effortless internal silence. When a thought is introduced, that thought is amplified and can even be transmitted telepathically. 

 

Internal lights respond to rhythmic thinking, that is to cultivate Sati (mindfulness, awareness) on a dharma that has a rythm in it. For example, in an out breath. Or it can be movement that has a regularity, like swaying... or even a mantra.

 

 

 

這個想法很特別

 

我在很年輕的時候，大約18歲的時候，我讀過紀伯倫詩選

 

詩裡面提到人有兩面，一面是理性，一面是感性，但是可以不衝突，讓理性和感性如同翅膀一樣的協調飛翔

 

這個想法對於當年的我很有吸引力

 

或許因為如此，我一直對於大腦的理性和感性有所覺知

 

the idea is special

When I was very young, about 18 years old, I read Gibran's Poems

It is mentioned in the poem that people have two sides, one is rational and the other is sensibility, but there is no need to conflict, let reason and sensibility fly in harmony like wings

This idea appealed to me back then

Perhaps because of this, I have always been aware of the rationality and sensibility of the brain

 

內在的光應該是和注意力有關

或許對於理性感性協調的人來說，並沒有那麼容易被洗腦，也因此比較可以覺察到更深層的放鬆

 

Inner light should be about attention

Perhaps for people who are rational and emotionally coordinated, they are not so easily brainwashed, so they can perceive a deeper relaxation.

[awaken]

　「比丘們！有這七界，哪七個呢？光界、淨界、虛空無邊處界、識無邊處界、無所有處界、非想非非想處界、想受滅界。比丘們！這些是七界。」 

 

"Monks! Of these seven realms, which are the seven realms? The realm of light, the realm of purity, the realm of boundless space, the realm of infinite consciousness, the realm of non-existence, the realm of non-ideality, the realm of non-perception, and the realm of annihilation. Bhikkhus These are the seven realms."

[Giles]

On 03/06/2022 at 4:22 AM, awaken said:

『不二』是來自於佛陀的教導

這裡一堆人不去研究提出『不二』的佛陀所說的話，卻開一個主題，用自己的想像去解釋什麼是『不二』，這樣的盲目令人歎為觀止

 

"Non-duality" comes from the teaching of the Buddha

Here a bunch of people don't study what the Buddha said about "non-duality", but start a topic and use their own imagination to explain what "non-duality" is. Such blindness is amazing.

 

這段經文非常明確的說明了，如果『不二』練對了，結果會產生光

請問這些用自己想像力創造出來的『不二』專家，你們都練出光了嗎？

 

This verse makes it very clear that if the "non-duality" is cultivated correctly, the result will produce light

I would like to ask these "non-duality" experts created by your own imagination, have you all produced light?

 

As I've attempted to explain previously, inner light is not produced by practices.

 

However, some practices certainly give access to inner light (e.g. anapanasati).

 

Incidentally, it's probably also worth stating that there are simpler & easier methods to access inner light than your method of spontaneous qigong (or anapanasati).

[awaken]

3 hours ago, Giles said:

 

As I've attempted to explain previously, inner light is not produced by practices.

 

However, some practices certainly give access to inner light (e.g. anapanasati).

 

Incidentally, it's probably also worth stating that there are simpler & easier methods to access inner light than your method of spontaneous qigong (or anapanasati).

 

內在的光確實不是由『練習』產生的

 

所以如果你注意看我的文章，有時候我會修改成『reach』

 

你真的不懂自發功，如果你懂自發功，你就知道，自發功不是只有動作而已

 

所以還是一樣一句話，這裡的人很喜歡對不懂的東西，隨便發表評論，這可不是什麼好習慣

 

The inner light is really not produced by 'practice'

So if you pay attention to my article, sometimes I will change google words to "reach" or "produce"

You really don’t understand spontaneous gong. If you understand spontaneous gong, you will know that spontaneous gong is not just about movements.

So it's still the same sentence. People here like to comment on things they don't understand. This is not a good habit.

 

我說過很多次了，我自己的內在之光，完全沒有透過自發功，或者透過任何方法

 

我天生就能看見光，我也問過一群青少年，大約有三分之一的人，不需要任何學習，天生就能看見光

 

所以你說的方法，我覺得根本不需要，一個人只要懂得回歸內心，就能出現光

 

I have said many times that my own inner light does not come through spontaneous work at all, or through any method at all.

I was born with the ability to see the light, I also asked a group of teenagers, about a third of them, without any learning, are born with the ability to see the light

So the method you mentioned, I don't think it is necessary at all. As long as a person knows how to return to his heart, he will be able to appear light.

 

你所不知道的是，光是會演化的

 

你以為光只有一種嗎？

 

What you didn't know is that light evolves

Do you think there is only one kind of light?

[awaken]

我寫這段主要是針對那些氣卡在下腹部，完全看不到光的人，要告訴這些人，看不到光是錯誤的

 

至於像你這種看得到光的人，你就要知道另外別的事情了

 

例如，光的出現，不應該是透過方法

 

光的出現，是會產生演化的

 

如果你真的了解不二，你的光到某個程度會變成一顆圓月

 

所以請問你的光變成圓月了嗎？

 

I wrote this paragraph mainly for those people whose qi is stuck in their lower abdomen and cannot see the light at all.

I want to tell these people that it is wrong to not see the light.

As for people like you who can see the light, you need to know something else

For example, the appearance of light, should not be through the method

The  light will  evolute

If you really understand non-duality, your light will become a full moon at some level

So does your light become a full moon?

[Cobie]

1 minute ago, awaken said:

… 請問你的光變成圓月了嗎？

Yes. : )

[Giles]

2 hours ago, awaken said:

So does your light become a full moon?

 

As I've previously stated, the inner light is not mine. It is impersonal.

 

I've started a thread here , in order to resolve our curent misunderstanding (instead of cluttering up the Buddhist forum).

[stirling]

On 6/2/2022 at 7:22 PM, awaken said:

"Non-duality" comes from the teaching of the Buddha

Here a bunch of people don't study what the Buddha said about "non-duality", but start a topic and use their own imagination to explain what "non-duality" is. Such blindness is amazing.

 

There is some crossover here, so I thought I would pitch in.

 

A side note: non-duality is also mentioned in the Upanishads, specifically Mandukya Upanishad which may or may not actually predate the Buddha's teachings depending on which scholar is asked.

 

The quote in question:

 

Quote

Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable and indescribable. The essence of the Consciousness manifesting as the self in the three states, It is the cessation of all phenomena; It is all peace, all bliss and non-dual. This is what is known as the Fourth (Turiya). This is Atman and this has to be realized. - Mandukya Upanishad

 

To bring this back to your topic, upon realization there IS often the experience of the field of vision becoming "lighter", as if a veil has been lifted (as the common parlance suggests). This can last for some time after.

 

Despite that, the common interpretation of Sanskrit Indian Mahayana texts (which I believe is the origin of the text you are referring to?) where light is mentioned is in fact the illumination of sunyata through Wisdom (prajna), not any physical manifestation, which, while interesting, really pales in comparison to seeing phenomena illuminated by their own emptiness, which is the MUCH more surprising and relevant part of the insight. The entertaining physical effects that come with insight are seen in context - existing like all phenomena that arise and pass. Ultimately irrelevant.

 

Quote

This verse makes it very clear that if the "non-duality" is cultivated correctly, the result will produce light

I would like to ask these "non-duality" experts created by your own imagination, have you all produced light?

 

I'm happy to answer as a "non-duality" expert: True insight is seeing sunyata in real time, which is non-dual. Where sunyata is seen, it is obvious that there has never BEEN anyone to "produce light". Rather the one time practitioner, so set on "Being a Lamp Unto Themselves" has finally realized sunyata and been illuminated metaphorically. 

 

I found an English translation of what I believe is the sutra in question:

 

https://huntingtonarchive.org/resources/downloads/sutras/08technicalMayayana/goldenlightsutra1206lttr.pdf

 

I chose two stanzas that seem to clearly support this idea:

Quote

May the force of my merit brightly shine,

May the light of my enlightenment be pristine,

Through the sublime light of stainless wisdom,

May the the light of my form glisten

And cause the light of merit to gleam.

 

-

 

Their compassionate light dispels the double mantel of darkness

Buddhas are suns, blazing glory, splendor and renown,.

Golden in color, eyes fine as our, faultless lapis,

They glow with the glitter of pure gold.

 

In the case of the bolded text in the first stanza, the light of enlightenment IS prajna. In the second, the "compassionate light" is the result of seeing all appearances as empty. The darkness is clearly delusion. 

 

I am honestly not sure where in the English language document your passages come from. If there are specific passages you would be interested in discussing in English, I'd be happy to weigh in if it is helpful. 

 

Bows.

 

[awaken]

我已經貼出兩段佛經，還有人睜眼說瞎話，說佛經沒有提到光

 

那我只好繼續貼了

 

I have posted two passages of Buddhist scriptures, and some people open their eyes and talk nonsense, saying that the Buddhist scriptures do not mention light

Then I just have to keep posting

 

雜阿含366經[正聞本519-524經/佛光本365經](因緣相應/雜因誦/修多羅)(莊春江標點) 
　　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： 
　　「毘婆尸佛未成正覺時，獨一靜處，專精禪思，作如是念：『一切世間皆入生死，自生、自熟，自滅、自沒，而彼眾生於老死之上出世間道不如實知。』 
　　即自觀察：『何緣有此老死？』如是正思惟觀察，得如實無間等起，知：『有生故，有此老死；緣生故，有老死。』 
　　復正思惟：『何緣故有此生？』尋復正思惟，無間等起知：『緣有故，有生。』 
　　尋復正思惟：『何緣故有有？』尋復正思惟，如實無間等起知：『有取故，有有。』 
　　尋復正思惟：『何緣故有取？』尋復正思惟，如實無間等起觀察：『取法味著、顧念，緣觸愛所增長，當知緣愛，取；緣取，有；緣有，生；緣生，老、病、死、憂、悲、惱、苦，如是，純大苦聚集。』 
　　譬如：緣油、炷而然燈，彼時時增油、治炷，彼燈常明，熾然不息，如前來歎譬城譬廣說。」 
　　佛說是經已，諸比丘聞佛所說，歡喜奉行。 
　　如毘婆尸佛，如是，尸棄佛、毘濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛皆如是說。 

相應部12相應4經/毘婆尸經(因緣相應/因緣篇/修多羅)(莊春江譯)
　　住在舍衛城……（中略）。 
　　「比丘們！就在毘婆尸世尊、阿羅漢、遍正覺者正覺以前，當還是未現正覺的菩薩時這麼想：『唉！這個世間確實已陷入苦難：他被生、被老、死亡、死沒、再生，然而他不知道這老死苦的出離，什麼時候這老死苦的出離才將被知道呢？』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時老死存在？以什麼為緣而有老死(而老死存在)呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在生存在時老死存在；以生為緣而有老死(而老死存在)。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時生存在？以什麼為緣而有生呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在有存在時生存在；以有為緣而有生。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時有存在？以什麼為緣而有有呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在取存在時有存在；以取為緣而有有。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時取存在？以什麼為緣而有取呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在渴愛存在時取存在；以渴愛為緣而有取。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時渴愛存在？以什麼為緣而有渴愛呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在受存在時渴愛存在；以受為緣而有渴愛。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時受存在？以什麼為緣而有受呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在觸存在時受存在；以觸為緣而有受。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時觸存在？以什麼為緣而有觸呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在六處存在時觸存在；以六處為緣而有觸。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時六處存在？以什麼為緣而有六處呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在名色存在時六處存在；以名色為緣而有六處。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時名色存在？以什麼為緣而有名色呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在識存在時名色存在；以識為緣而有名色。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時識存在？以什麼為緣而有識呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在諸行存在時識存在；以行為緣而有識。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時諸行存在？以什麼為緣而有諸行呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在無明存在時諸行存在；以無明為緣而有諸行。』 
　　像這樣，以無明為緣而有諸行；以行為緣而有識……（中略）這樣是這整個苦蘊的集。 
　　『集！集！』比丘們！在以前所不曾聽過的諸法上，毘婆尸菩薩的眼生起，智生起，慧生起，明生起，光生起。 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時老死不存在？以什麼滅而有老死滅(而老死滅存在)呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在生不存在時老死不存在；以生滅而有老死滅(而老死滅存在)。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時生不存在？以什麼滅而有生滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在有不存在時生不存在；以有滅而有生滅。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時有不存在？以什麼滅而有有滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在取不存在時有不存在；以取滅而有有滅。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時取不存在？以什麼滅而有取滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在渴愛不存在時取不存在；以渴愛滅而有取滅。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時渴愛不存在？以什麼滅而有渴愛滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在受不存在時渴愛不存在；以受滅而有渴愛滅。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時受不存在？以什麼滅而有受滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在觸不存在時受不存在；以觸滅而有受滅。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時觸不存在？以什麼滅而有觸滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在六處不存在時觸不存在；以六處滅而有觸滅。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時六處不存在？以什麼滅而有六處滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在名色不存在時六處不存在；以名色滅而六處滅。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時名色不存在？以什麼滅而有名色滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在識不存在時名色不存在；以識滅而有名色滅。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時識不存在？以什麼滅而有識滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在諸行不存在時識不存在；以行滅而有識滅。』 
　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時諸行不存在？以什麼滅而有行滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在無明不存在時諸行不存在；以無明滅而有行滅。』 
　　像這樣，以無明滅而有行滅；以行滅而有識滅……（中略）這樣是這整個苦蘊的滅。 
　　『滅！滅！』比丘們！在以前所不曾聽過的諸法上，毘婆尸菩薩的眼生起，智生起，慧生起，明生起，光生起。」 
　　 (對七佛都應該那樣使之被細說) 

相應部12相應5經/尸棄經(因緣相應/因緣篇/修多羅)(莊春江譯) 
　　「比丘們！當尸棄世尊、阿羅漢、遍正覺者……（中略）。」 

相應部12相應6經/毘舍浮經(因緣相應/因緣篇/修多羅)(莊春江譯)
　　「比丘們！當毘舍浮世尊、阿羅漢、遍正覺者……（中略）。」 

相應部12相應7經/拘留孫經(因緣相應/因緣篇/修多羅)(莊春江譯)
　　「比丘們！當拘留孫世尊、阿羅漢、遍正覺者……（中略）。」 

相應部12相應8經/拘那含經(因緣相應/因緣篇/修多羅)(莊春江譯)
　　「比丘們！當拘那含世尊、阿羅漢、遍正覺者……（中略）。」 

相應部12相應9經/迦葉經(因緣相應/因緣篇/修多羅)(莊春江譯) 
　　「比丘們！當迦葉世尊、阿羅漢、遍正覺者……（中略）。」 

 

巴利語經文(台灣嘉義法雨道場流通的word版本) 
SN.12.4/(4) Vipassīsuttaṃ 
　　 4. Sāvatthiyaṃ viharati …pe… “vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’”ti? 
　　 “Atha kho bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati jāti hoti, kiṃpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘bhave kho sati jāti hoti, bhavapaccayā jātī’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati bhavo hoti, kiṃpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati upādānaṃ hoti, kiṃpaccayā upādānan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘taṇhāya kho sati upādānaṃ hoti, taṇhāpaccayā upādānan’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati taṇhā hoti, kiṃpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati vedanā hoti, kiṃpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati phasso hoti, kiṃpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati saḷāyatanaṃ hoti, kiṃpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘nāmarūpe kho sati saḷāyatanaṃ hoti, nāmarūpapaccayā saḷāyatanan’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati nāmarūpaṃ hoti, kiṃpaccayā nāmarūpan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘viññāṇe kho sati nāmarūpaṃ hoti viññāṇapaccayā nāmarūpan’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘saṅkhāresu kho sati viññāṇaṃ hoti, saṅkhārapaccayā viññāṇan’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi ‘kimhi nu kho sati saṅkhārā honti, kiṃpaccayā saṅkhārā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’”ti. 
　　 “Iti hidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati jāti na hoti kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati upādānaṃ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘taṇhāya kho asati upādānaṃ na hoti, taṇhānirodhā upādānanirodho’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati saḷāyatanaṃ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘nāmarūpe kho asati saḷāyatanaṃ na hoti, nāmarūpanirodhā saḷāyatananirodho’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati nāmarūpaṃ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘viññāṇe kho asati nāmarūpaṃ na hoti, viññāṇanirodhā nāmarūpanirodho’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati viññāṇaṃ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘saṅkhāresu kho asati viññāṇaṃ na hoti, saṅkhāranirodhā viññāṇanirodho’”ti. 
　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’”ti. 
　　 “Iti hidaṃ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotīti. ‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”. Catutthaṃ. 
　　 (Sattannampi buddhānaṃ evaṃ vitthāretabbo). 

SN.12.5/(5) Sikhīsuttaṃ 
　　 5. Sikhissa bhikkhave, bhagavato arahato sammāsambuddhassa …pe… 

SN.12.6/(6) Vessabhūsuttaṃ 
　　 6. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe… 

SN.12.7/(7) Kakusandhasuttaṃ 
　　 7. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe… 

SN.12.8/(8) Koṇāgamanasuttaṃ 
　　 8. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe… 

SN.12.9/(9) Kassapasuttaṃ 
　　 9. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe… 

 

 

 

比丘們！在以前所不曾聽過的諸法上，毘婆尸菩薩的眼生起，智生起，慧生起，明生起，光生起。」 

 

Bhikkhus! In the dharmas that have never been heard before, Vipassi Bodhisattva's eyes arise, clever arises, wisdom arises, brightness arises, and light arises. "

 

 

Edited June 5, 2022 by awaken

[awaken]

14 hours ago, Giles said:

 

As I've previously stated, the inner light is not mine. It is impersonal.

 

I've started a thread here , in order to resolve our curent misunderstanding (instead of cluttering up the Buddhist forum).

 

所以你看不見光？

 

你為什麼不去努力的練出光？

 

跟我辯論就能讓禪定中的光從這個世界消失？

 

So you can't see the light?

Why don't you work hard to reach the light?

Arguing with me can make the light of meditation disappear from this world?

 

禪定中的光伴隨我一輩子了

我有必要跟一個沒有光的人辯論光存在與否嗎？

The light in meditation has been with me all my life

Do I have to debate the existence of light with someone who does not have light?

 

 

Edited June 5, 2022 by awaken

[awaken]

關於奧義書，這些印度經典，在我接觸道家經典之前，我也研究過一陣子

但是後來我決定放棄了

因為我接觸了道家經典之後，發現道家經典更詳細，更具體

 

Regarding the Upanishads, these Indian scriptures, I also studied for a while before I came into contact with the Taoist scriptures

But then I decided to give up

Because after I came into contact with the Taoist classics, I found that the Taoist classics are more detailed and specific

 

最主要的原因還是文化和文字，還有相關的資源，都遠比印度經典還要多

 

The main reason is culture and languages, as well as related resources, which are far more than the Indian classics.

[awaken]

雜阿含748經[正聞本968經/佛光本760經](聖道分相應/道品誦/修多羅)(莊春江標點) 
　　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： 
　　「如日出前相，謂：明相初光，如是，比丘！正盡苦邊、究竟苦邊。前相者，所謂正見。 
　　彼正見者能起正志、正語、正業、正命、正方便、正念、正定，起定正受故，聖弟子心正解脫貪欲、瞋恚、愚癡，如是，心善解脫聖弟子得正知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」 
　　佛說此經已，諸比丘聞佛所說，歡喜奉行。 

增支部10集121經/先導經(莊春江譯) 
　　「比丘們！這是太陽昇起的先導與前兆，即：黎明。同樣的，比丘們！這是善法的先導與前兆，即：正見。 
　　比丘們！正見者能生正志，正志者能生正語，正語者能生正業，正業者能生正命，正命者能生正精進，正精進者能生正念，正念者能生正定，正定者能生正智，正智者能生正解脫。」 
 

 

巴利語經文(台灣嘉義法雨道場流通的word版本) 
AN.10.121/ 9. Pubbaṅgamasuttaṃ 
　　 121. “Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ– aruṇuggaṃ. Evamevaṃ kho, bhikkhave, kusalānaṃ dhammānaṃ etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ– sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammākammanto pahoti, sammākammantassa sammā-ājīvo pahoti, sammā-ājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahotī”ti. Navamaṃ. 

 

雖然這段講的並非是光在禪定當中的出現，講的是一種比喻

主要講的是正見

認定禪定中沒有光就是一種錯誤的知見

 

Although this passage is not about the appearance of light in meditation, it is a metaphor.

Mainly speaking the correct concept

To believe that there is no light in meditation is a wrong perception

[awaken]

雜阿含771經[正聞本993經/佛光本783經](聖道分相應/道品誦/修多羅)(莊春江標點) 
　　如是我聞： 
　　一時，佛住舍衛國祇樹給孤獨園。 
　　時，有生聞婆羅門來詣佛所，與世尊面相問訊、慰勞。問訊、慰勞已，退坐一面，白佛言： 
　　「瞿曇！謂：非彼岸及彼岸，瞿曇！云何非彼岸？云何彼岸？」 
　　佛告婆羅門： 
　　「邪見者非彼岸，正見者是彼岸；邪志、邪語、邪業、邪命、邪方便、邪念、邪定非彼岸，[正見是彼岸，]正志、正語、正業、正命、正方便、正念、正定是彼岸。」 
　　爾時，世尊即說偈言： 
　　「希有諸人民，能度於彼岸；一切諸世間，徘徊遊此岸。 
　　　於此正法律，能善隨順者，斯等能度彼，生死難度岸。」 
　　時，生聞婆羅門聞佛所說，歡喜、隨喜，從座起去。 

增支部10集117經/傷歌邏經(莊春江譯) 
　　那時，傷歌邏婆羅門去見世尊。抵達後，與世尊互相問候。交換應該被互相問候的友好交談後，在一旁坐下。在一旁坐下的傷歌邏婆羅門對世尊說這個： 
　　「喬達摩先生！什麼是此岸？什麼是彼岸呢？」 
　　「婆羅門！邪見是此岸，正見是彼岸；邪志是此岸，正志是彼岸；邪語是此岸，正語是彼岸；邪業是此岸，正業是彼岸；邪命是此岸，正命是彼岸；邪精進是此岸，正精進是彼岸；邪念是此岸，正念是彼岸；邪定是此岸，正定是彼岸；邪智是此岸，正智是彼岸；邪解脫是此岸，正解脫是彼岸。婆羅門！這是此岸，這是彼岸。」 
　　「在那些人中是少的：到彼岸的人， 
　　　其他人還，只跟隨這個岸邊跑。 
　　　而凡在法被正確告知時，在法上順從法者， 
　　　那些人將去彼岸：極難越過的死神界。 
　　　賢智者捨棄黑法後，請你們修習白的， 
　　　從家來到無家後，在難喜樂之處遠離。 
　　　在那裡應該尋求喜樂：無所有者捨棄諸欲後， 
　　　賢智者應該淨化自己：從心的污染。 
　　　凡在諸正覺支上，他們的心已正確地修習者， 
　　　在執取的斷念上，凡無取著後已樂者， 
　　　煩惱已盡的光輝者，他們是世間中證涅槃者。」[SN.45.34, SN.46.17] 

 

巴利語經文(台灣嘉義法雨道場流通的word版本) 
AN.10.117/ 5. Saṅgāravasuttaṃ 
　　 117. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca– “kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīran”ti? “Micchādiṭṭhi kho, brāhmaṇa, orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ; micchāsaṅkappo orimaṃ tīraṃ, sammāsaṅkappo pārimaṃ tīraṃ; micchāvācā orimaṃ tīraṃ, sammāvācā pārimaṃ tīraṃ; micchākammanto orimaṃ tīraṃ, sammākammanto pārimaṃ tīraṃ; micchā-ājīvo orimaṃ tīraṃ, sammā-ājīvo pārimaṃ tīraṃ; micchāvāyāmo orimaṃ tīraṃ, sammāvāyāmo pārimaṃ tīraṃ; micchāsati orimaṃ tīraṃ, sammāsati pārimaṃ tīraṃ; micchāsamādhi orimaṃ tīraṃ, sammāsamādhi pārimaṃ tīraṃ; micchāñāṇaṃ orimaṃ tīraṃ, sammāñāṇaṃ pārimaṃ tīraṃ; micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīranti. Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti. 
　　 “Appakā te manussesu, ye janā pāragāmino; 
　　 Athāyaṃ itarā pajā, tīramevānudhāvati. 
　　 “Ye ca kho sammadakkhāte, dhamme dhammānuvattino; 
　　 Te janā pāramessanti, maccudheyyaṃ suduttaraṃ. 
　　 “Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito; 
　　 Okā anokamāgamma, viveke yattha dūramaṃ. 
　　 “Tatrābhiratimiccheyya, hitvā kāme akiñcano; 
　　 Pariyodapeyya attānaṃ, cittaklesehi paṇḍito. 
　　 “Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ. 
　　 Ādānapaṭinissagge, anupādāya ye ratā. 
　　 Khīṇāsavā jutimanto, te loke parinibbutā”ti. Pañcamaṃ. 

 

 

 

煩惱已盡的光輝者，他們是世間中證涅槃者。

 

The glorious（intense brightness of light） ones whose afflictions have ended, they are the ones who have attained Nirvana in the world.

 

涅槃者必然見光，而且必然出現大型滿月

大型滿月必然是涅槃者的內景之一

 

 

Nirvana must see the light, and a large full moon must appear

The large full moon must be one of the interior scenes of the nirvana

 

 

 

雜阿含874經[正聞本12931-12932經/佛光本588經](修證相應/雜因誦/如來記說)(莊春江標點) 
　　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： 
　　「有三種子，何等為三？有隨生子、有勝生子、有下生子。 
　　何等為隨生子？謂：子父母不殺、不盜、不婬、不妄語、不飲酒，子亦隨學不殺、不盜、不婬、不妄語、不飲酒，是名隨生子。 
　　何等為勝生子？若子父母不受不殺、不盜、不婬、不妄語、不飲酒戒，子則能受不殺、不盜、不婬、不妄語、不飲酒戒，是名勝生子。 
　　云何下生子？若子父母受不殺、不盜、不婬、不妄語、不飲酒戒，子不能受不殺、不盜、不婬、不妄語、不飲酒戒、是名下生子。」 
　　爾時，世尊即說偈言： 
　　「生隨及生上，智父之所欲，生下非所須，以不紹繼故。 
　　　為人法之子，當作優婆塞，於佛法僧寶，勤修清淨心，雲除月光顯，光榮眷屬眾。」 
　　佛說此經已，諸比丘聞佛所說，歡喜奉行。 
　　如五戒，如是，信、戒、施、聞、慧經亦如是說。 

小部/如是語74經/兒子經(三集篇)(莊春江譯) 
　　我聽到「這世尊所說的、阿羅漢所說的」： 
　　比丘們！有這三種兒子現在存在世間中，哪三種呢？勝生的(出生良好的)、隨生的、劣生的。 
　　比丘們！如何是勝生的兒子呢？比丘們！這裡，兒子的父母是不歸依佛者、不歸依法者、不歸依比丘僧團者，不離殺生者、不離未給予而取者、不離邪淫者、不離妄語者、不離榖酒、果酒、酒放逸處者，破戒者、惡法者，但他們的兒子是歸依佛者、歸依法者、歸依比丘僧團者，離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者，持戒者、善法者，比丘們！這樣是勝生的兒子。 
　　比丘們！如何是隨生的兒子呢？比丘們！這裡，兒子的父母是歸依佛者、歸依法者、歸依比丘僧團者，離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者，持戒者、善法者，他們的兒子也是歸依佛者、歸依法者、歸依比丘僧團者，離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者，持戒者、善法者，比丘們！這樣是隨生的兒子。 
　　比丘們！如何是劣生的兒子呢？比丘們！這裡，兒子的父母是歸依佛者、歸依法者、歸依比丘僧團者，離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者，持戒者、善法者，但他們的兒子是不歸依佛者、不歸依法者、不歸依比丘僧團者，不離殺生者、不離未給予而取者、不離邪淫者、不離妄語者、不離榖酒、果酒、酒放逸處者，破戒者、惡法者，比丘們！這樣是劣生的兒子。比丘們！這些是否種兒子現在存在世間中。」 
　　這是世尊之語的義理。 
　　在那裡，這被如是(像這樣)說： 
　　「勝生的與隨生的，是賢智者想要的兒子， 
　　　劣生的不想要，他是家的毀滅者。 
　　　這些是世間中的兒子，凡為優婆塞， 
　　　信戒具足者，寬容者、離慳吝者， 
　　　[如]已解脫厚雲的月亮，他們在群眾中輝耀。」 
　　「這義理也被世尊說，如是(像這樣)被我聽聞。」 

 

巴利語經文(Vipassana Research Institute版) 
KN/It.74/5. Puttasuttaṃ 
　　74. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ – 
　　‘‘Tayome, bhikkhave, puttā santo saṃvijjamānā lokasmiṃ. Katame tayo? Atijāto, anujāto, avajātoti. 
　　‘‘Kathañca , bhikkhave, putto atijāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti na buddhaṃ saraṇaṃ gatā, na dhammaṃ saraṇaṃ gatā, na saṅghaṃ saraṇaṃ gatā; pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā, dussīlā pāpadhammā. Putto ca nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṃ kho, bhikkhave, putto atijāto hoti.
　　‘‘Kathañca , bhikkhave, putto anujāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Puttopi nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṃ kho, bhikkhave, putto anujāto hoti. 
　　‘‘Kathañca , bhikkhave, putto avajāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Putto ca nesaṃ hoti na buddhaṃ saraṇaṃ gato, na dhammaṃ saraṇaṃ gato, na saṅghaṃ saraṇaṃ gato; pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato, dussīlo pāpadhammo. Evaṃ kho, bhikkhave, putto avajāto hoti. Ime kho, bhikkhave, tayo puttā santo saṃvijjamānā lokasmi’’nti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati – 
　　‘‘Atijātaṃ anujātaṃ, puttamicchanti paṇḍitā; 
　　Avajātaṃ na icchanti, yo hoti kulagandhano. 
　　‘‘Ete kho puttā lokasmiṃ, ye bhavanti upāsakā; 
　　Saddhā sīlena sampannā, vadaññū vītamaccharā; 
　　Cando abbhaghanā mutto, parisāsu virocare’’ti. 
　　Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ. 

 

 

 

 

已解脫厚雲的月亮

 

The moon freed from thick clouds

 

 

如果說烏肝是日魂，是雲

兔髓月魄就是月華

 

三階段陽生其中一個內景就是滿月

 

If black liver is  the sun Hun,  the cloud

Rabbit marrow is moon Pau, is Yuehua(the light of moon)

One of the interior scenes of the three stages of yangsheng is the big full moon

 

有太多證據證明修煉當中，光必然存在

 

There is too much evidence to prove that in cultivation, light  exist

 

 

Edited June 5, 2022 by awaken

[Giles]

4 hours ago, awaken said:

 

所以你看不見光？

 

你為什麼不去努力的練出光？

 

跟我辯論就能讓禪定中的光從這個世界消失？

 

So you can't see the light?

Why don't you work hard to reach the light?

Arguing with me can make the light of meditation disappear from this world?

 

禪定中的光伴隨我一輩子了

我有必要跟一個沒有光的人辯論光存在與否嗎？

The light in meditation has been with me all my life

Do I have to debate the existence of light with someone who does not have light?

 

You really need to learn English and its associated cultural norms if you want to teach in English, as your reply makes it clear that you completely misunderstood what I wrote thereby falling into the logical fallacy of strawman argumentation.

 

Furthermore, from what I've observed, your poor grasp of English (and it's associated cultural norms) is an ongoing and major flaw in your attempt to teach your method to those who are not fluent in your own language (and its associated cultural norms).

 

Hope that's clear or that someone else will explain it to you in a way that you're able to comprehend...

 

Edited June 5, 2022 by Giles
punctuation

[Cheshire Cat]

On 4/6/2022 at 12:12 PM, Giles said:

As I've attempted to explain previously, inner light is not produced by practices.

 

 

What do you mean? 

[awaken]

4 hours ago, Giles said:

 

You really need to learn English and its associated cultural norms if you want to teach in English, as your reply makes it clear that you completely misunderstood what I wrote thereby falling into the logical fallacy of strawman argumentation.

 

Furthermore, from what I've observed, your poor grasp of English (and it's associated cultural norms) is an ongoing and major flaw in your attempt to teach your method to those who are not fluent in your own language (and its associated cultural norms).

 

Hope that's clear or that someone else will explain it to you in a way that you're able to comprehend...

 

 

 

看不到任何重點

 

我不跟非修煉者廢話

 

 

Can't see any point

I don't talk nonsense with non-practitioners

 

你可以等我十年後，英語進步了之後，再來找我講話吧

 

You can wait for me ten years later, after my English has improved, come talk to me again

 

但是現在，抱歉，我不想跟你說話了

不是修行者，說太多浪費時間

 

But now, sorry, I don't want to talk to you anymore

Not a practitioner, talking too much is a waste of time

 

想學中國道家，還要別人英語很好才能跟你講話，這種態度....

 

算了吧

 

you want to learn Chinese Taoism, you need someone else to speak English well enough to speak to you. This attitude...

forget it

 

You can keep on living in your Great English World.

 

我在ＱＱ也遇到不少中國人要求我要用簡體中文講話

我才不管他呢

莫名其妙

 

I also met many Chinese people in QQ asking me to speak in simplified Chinese

I don't care about them at all

 

能溝通就好了，不能溝通就多講幾句話就好

非得要別人配合自己的語言

這種心態...

算了

大家少說話比較好

你別找我說話

我不會理你了

 

If  communicating is difficult, just say a few more words.

You want to ask others to match your language

This mentality...

never mind

It's better to talk less

don't talk to me again

i will ignore you

 

 

Edited June 5, 2022 by awaken

[Giles]

15 minutes ago, awaken said:

 

 

看不到任何重點

 

我不跟非修煉者廢話

 

 

Can't see any point

I don't talk nonsense with non-practitioners

 

你可以等我十年後，英語進步了之後，再來找我講話吧

 

You can wait for me ten years later, after my English has improved, come talk to me again

 

但是現在，抱歉，我不想跟你說話了

不是修行者，說太多浪費時間

 

But now, sorry, I don't want to talk to you anymore

Not a practitioner, talking too much is a waste of time

 

想學中國道家，還要別人英語很好才能跟你講話，這種態度....

 

算了吧

 

you want to learn Chinese Taoism, you need someone else to speak English well enough to speak to you. This attitude...

forget it

 

You can keep on living in your Great English World.

 

Congratulations awaken! 👏🏻

 

You're the first person on this site who's managed to get onto my ignore list.

 

Goodbye. 👋🏻

[Giles]

58 minutes ago, Cheshire Cat said:

What do you mean? 

 

I'll pick that question up in my PPD thread (Inner Light & Inner Sound).

[awaken]

雜阿含1208經[正聞本1308經/佛光本1192經](婆耆舍相應/八眾誦/祇夜)(莊春江標點)
　　如是我聞：
　　一時，佛住瞻婆國揭伽池側。
　　爾時，世尊月十五日布薩時，於大眾前坐，月初出時。
　　時，有尊者婆耆舍，於大眾中作是念：
　　「我今欲於佛前歎月譬偈。」
　　作是念已，即從坐起，整衣服，為佛作禮，合掌白佛言：
　　「世尊！欲有所說，善逝！欲有所說。」
　　佛告婆耆舍：「欲說者，便說。」
　　時，尊者婆耆舍即於佛前而說偈言：
　　「如月停虛空，明淨無雲翳，光炎明暉曜，普照於十方。
　　　如來亦如是，慧光照世間，功德善名稱，周遍滿十方。」
　　尊者婆耆舍說是偈時，諸比丘聞其所說，皆大歡喜。

別譯雜阿含224經(莊春江標點)
　　如是我聞：
　　一時，佛在薩婆國竭闍池岸。
　　爾時，世尊月十五日在僧前坐，說戒。
　　當於是夜，月初出時，婆耆奢在彼眾中作是念言：
　　「我今欲以月為喻讚歎於佛。」
　　作是念已，從座而起，合掌向佛言：
　　「世尊！我今欲有所說，唯願善逝垂哀聽許。」
　　佛告婆耆奢：「聽汝所說。」
　　尊者婆耆奢，即說偈言：
　　「猶如盛滿月，無雲處空中，光明照世界，一切皆樂見。
　　　釋迦牟尼尊，世間大導師，端嚴甚殊特，名聞悉充滿。
　　　月出白蓮榮，日現紅蓮敷，從佛受化者，譬如華敷榮，開彼宿善根，悉令見道跡。」
　　時，婆耆奢說此偈已，歡喜踊躍，還于所止。

相應部8相應11經/伽伽羅經(婆耆舍相應/有偈篇/祇夜)(莊春江譯)
　　有一次，世尊與五百位比丘的大比丘僧團、七百位優婆塞、七百位優婆夷、好幾千位天神，共住在瞻波城伽伽羅蓮花池邊，世尊以容色與名聲比他們更輝耀。
　　那時，尊者婆耆舍這麼想：
　　「這位世尊與五百位比丘的大比丘僧團、七百位優婆塞、七百位優婆夷、好幾千位天神，共住在瞻波城伽伽羅蓮花池邊，世尊以容色與名聲比他們更輝耀，讓我以適合的偈頌當面稱讚世尊。」
　　那時，尊者婆耆舍從座位起來後，置(作)上衣到一邊肩膀，向世尊合掌鞠躬後，對世尊說這個：
　　「世尊！它在我心中出現；善逝！它在我心中出現。」
　　「婆耆舍！請你說明。」世尊說。
　　那時，尊者婆耆舍以適合的偈頌當面稱讚世尊：
　　「如月在雲被驅離的天空，如離垢的太陽照耀，
　　　放光者！像這樣你是大牟尼，以名聲比一切世間更輝耀。」

 

巴利語經文(台灣嘉義法雨道場流通的word版本)
SN.8.11/ 11. Gaggarāsuttaṃ
　　 219. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. Tyāssudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca. Atha kho āyasmato vaṅgīsassa etadahosi– “ayaṃ kho bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. Tyāssudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca. Yaṃnūnāhaṃ bhagavantaṃ sammukhā sāruppāya gāthāya abhitthaveyyan”ti.
　　 Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca– “paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti. “Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāya gāthāya abhitthavi–
　　 “Cando yathā vigatavalāhake nabhe, virocati vigatamalova bhāṇumā.
　　 Evampi aṅgīrasa tvaṃ mahāmuni, atirocasi yasasā sabbalokan”ti.

 

 

那時，尊者婆耆舍以適合的偈頌當面稱讚世尊：
　　「如月在雲被驅離的天空，如離垢的太陽照耀，
　　　放光者！像這樣你是大牟尼，以名聲比一切世間更輝耀。」

 

At that time, the Venerable Vajrasah praised the Blessed One to his face with a suitable verse:
"Like the moon in the sky where the clouds have been driven away, like the sun shining from the dirt,
Lighter! Like this you are a great Muni, and your fame is more glorious than all the worlds. "

 

 

佛陀被稱為『放光者』
 

Buddha is called "the radiant"（someone who issue light, someone who shine,  has light）

 

 

Edited June 5, 2022 by awaken

[awaken]

雜阿含1310經[正聞本1423經/佛光本1307經](諸天相應/八眾誦/祇夜)(莊春江標點)
　　如是我聞：
　　一時，佛在舍衛國祇樹給孤獨園。
　　爾時，有彌耆迦天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面，其身光明，遍照祇樹給孤獨園。
　　時，彌耆迦天子說偈問佛：
　　「明照有幾種，能照明世間？唯願世尊說，何等明最上？」
　　爾時，世尊說偈答言：
　　「有三種光明，能照耀世間：晝以日為照，月以照其夜，燈火晝夜照，照彼彼色像。
　　　上下及諸方，眾生悉蒙照，人天光明中，佛光明為上。」
　　佛說此經已，彌耆迦天子聞佛所說，歡喜、隨喜，稽首佛足，即沒不現。

別譯雜阿含309經(莊春江標點)
　　如是我聞：
　　一時，佛在舍衛國祇樹給孤獨園。
　　時，有天子，名曰彌佉，來詣佛所，威光顯耀，赫然大明，頂禮佛足，已卻坐一面，而說偈言：
　　「云何於世間，顯發於照明？何者是無上、第一之照明？如是甚深義，願佛為我說。」
　　爾時，世尊以偈答曰：
　　「於一切世間，凡有三照明，云何三照明？所謂日月火。
　　　能於晝夜中，處處為照明，天上及人間，唯佛無上明。」
　　時，彌佉天子聞佛所說，歡喜頂禮，還于天宮。

相應部1相應26經/燈火經(諸天相應/有偈篇/祇夜)(莊春江譯)
　　「世間中有多少燈火，以它們世間變明亮？
　　　我們來問世尊，我們應該如何知道它？」
　　「世間中有四種燈火，第五種在這裡沒被發現，
　　　太陽在白天照亮，月亮在晚上發亮，
　　　而火在白天與晚上，到處變明亮，
　　　正覺者是照亮者中最勝的，那是無上的光明。」

 

"How many lights are there in the world, with them brightening the world?
Let us ask the Blessed One, how should we know it? "
"There are four kinds of lights in the world, the fifth is not found here,
The sun shines during the day, the moon shines at night,
And the fire is bright everywhere, day and night,
The Enlightened One is the most superior among the illuminating ones, that is the supreme light. "

 

 

相應部2相應4經/摩伽大經(天子相應/有偈篇/祇夜)(莊春江譯)
　　起源於舍衛城。
　　在一旁站立的摩伽大天子以偈頌對世尊說：
　　「世間中有多少燈火……（與SN.1.26完全相同，編譯者刪略）那是無上的光明。」

 

巴利語經文(台灣嘉義法雨道場流通的word版本)
SN.1.26/(6). Pajjotasuttaṃ
　　 26. “Kati lokasmiṃ pajjotā, yehi loko pakāsati.
　　 Bhagavantaṃ puṭṭhumāgamma, kathaṃ jānemu taṃ mayan”ti.
　　 “Cattāro loke pajjotā, pañcamettha na vijjati.
　　 Divā tapati ādicco, rattimābhāti candimā.
　　 “Atha aggi divārattiṃ, tattha tattha pakāsati;
　　 Sambuddho tapataṃ seṭṭho, esā ābhā anuttarā”ti.

SN.2.4/(4) Māgadhasuttaṃ
　　 85. Sāvatthinidānaṃ. Ekamantaṃ ṭhito kho māgadho devaputto bhagavantaṃ gāthāya ajjhabhāsi–
　　 “Kati lokasmiṃ pajjotā, yehi loko pakāsati;
　　 ……（與SN.1.26完全相同，編譯者刪略）anuttarā”ti.

 

 

開悟者必然發光

沒有發光，卻自稱開悟者，是騙子

 

The enlightened must shine

Not shining, but claiming to be enlightened, is a liar

 

 

Edited June 5, 2022 by awaken

[awaken]

紅樓夢：任憑弱水三千，我只取一瓢飲

 

就等那個明眼人的出現

 

Dream of Red Mansions:
Even if there are three thousand weak rivers, I will only take a scoop to drink

 

Just waiting for the person with bright eyes

 

[awaken]

雜阿含886經[正聞本12958經/佛光本600經](修證相應/雜因誦/如來記說)(莊春江標點)
　　如是我聞：
　　一時，佛住舍衛國祇樹給孤獨園。
　　時，有異婆羅門來詣佛所，與世尊面相慰勞，慰勞已，退坐一面，而作是說：
　　「此則婆羅門三明，此則婆羅門三明。」
　　爾時，世尊告婆羅門言：
　　「云何名為婆羅門三明？」
　　婆羅門白佛言：
　　「瞿曇！婆羅門父母具相，無諸瑕穢，父母七世相承，無諸譏論；世世相承，常為師長，辯才具足，誦諸經典：物類名字、萬物差品、字類分合、歷世本末此五種記，悉皆通達；容色端正，是名，瞿曇！婆羅門三明。」
　　佛告婆羅門：
　　「我不以名字言說為三明也，賢聖法{間}[門]說真{要}實三明，謂：賢聖知見，賢聖法律真實三明。」
　　婆羅門白佛：
　　「云何，瞿曇！賢聖知見，賢聖法律所說三明？」
　　佛告婆羅門：
　　「有三種無學三明，何等為三？謂無學宿命智證明、無學生死智證明、無學漏盡智證明，如上經廣說。」
　　爾時，世尊即說偈言：
　　「一切法無常，持戒寂靜禪，知一切宿命，已生天惡趣。
　　　得斷生漏盡，是為牟尼通，悉知心解脫，一切貪恚癡，我說是三明，非言語所說。
　　婆羅門！是為聖法律所說三明。」
　　婆羅門白佛：「瞿曇！是真三明。」
　　爾時，婆羅門聞佛所說，歡喜、隨喜，從{坐}[座]起而去。

增支部3集60經/若奴索尼經(莊春江譯)
　　那時，若奴索尼婆羅門去見世尊。抵達後，與世尊互相……（中略）在一旁坐下的若奴索尼婆羅門對世尊說這個：
　　「喬達摩先生！凡若有牲祭、亡者供養會、一鍋熟食、施物，應該施與三明婆羅門布施。」
　　「婆羅門！那麼，依怎樣的方式婆羅門們安立三明婆羅門呢？」
　　「喬達摩先生！這裡，婆羅門從母親與父親兩方都是好的出身，直到祖父七代血統清淨，血統論是沒混亂的、無可責難的；是讀誦者、持咒者，是三吠陀的字彙、儀軌、音韻論與語源論、古傳歷史為第五的通曉者，聖句的通曉者、懂文法者；是在世間論與大丈夫相上的無欠缺者，喬達摩先生！婆羅門們這樣安立三明者。」
　　「婆羅門！婆羅門們安立的三明婆羅門是一種，但聖者之律中的三明者是另一種。」
　　「喬達摩先生！那麼，依怎樣的方式是聖者之律中的三明者呢？請世尊為我教導聖者之律中三明者這樣的法，那就好了！」
　　「婆羅門！那樣的話，你要聽！你要好好作意！我將說了。」
　　「是的，先生！」若奴索尼婆羅門回答世尊。
　　世尊說這個：
　　「婆羅門！這裡，比丘就從離欲後，離不善法後……（中略）進入後住於不苦不樂，由平靜而念遍淨的第四禪。
　　當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時，他使心轉向許多前世住處回憶之智。他回憶許多前世住處，即：一生、二生……（中略）像這樣，他回憶許多有行相的、有境遇的前世住處，這是被他證得的第一明，依當那住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起。
　　當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時，他使心轉向眾生死亡與往生之智，他以清淨、超越人的天眼，看見當眾生死時、往生時……（中略）了知眾生依業流轉，這是被他證得的第二明，依當那住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起。
　　當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時，他使心轉向煩惱之滅盡智。他如實知道：『這是苦。』……（中略）如實知道：『這是導向苦滅道跡。』如實知道：『這些是煩惱。』……（中略）如實知道：『這是導向煩惱滅道跡。』對這麼知、這麼見的他來說，心從欲的煩惱被解脫，心從有的煩惱被解脫，心從無明的煩惱被解脫。在已解脫時，有『[這是]解脫』之智，他知道：『出生已盡，梵行已完成，應該作的已作，不再有這樣[輪迴]的狀態。』這是被他證得的第三明，依當那住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起。」
　　「凡具足戒與禁制，自我努力、得定者，
　　　已掌握心者，一境、善入定。
　　　凡知道前世住處；看見天界與苦界；
　　　且已達生之滅盡者，牟尼已完成證智。
　　　以這三種明，是三明婆羅門，
　　　我說他是三明者，非其他喃喃而說者。」
　　「婆羅門！這樣是聖者之律中的三明者。」
　　「喬達摩先生！婆羅門們的三明者是一種，但，聖者之律中的三明者是另一種。婆羅門們的三明者不值聖者之律中的三明者之十六分之一。
　　太偉大了，喬達摩先生！……（中略）請喬達摩尊師記得我為優婆塞，從今天起終生歸依。」

 

巴利語經文(台灣嘉義法雨道場流通的word版本)
AN.3.60(另版AN.3.59)/ 9. Jāṇussoṇisuttaṃ
　　 60. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ …pe… ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca– “yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā”ti. “Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī”ti? “Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī”ti.
　　 “Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. “Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti “Tena hi, brāhmaṇa, suṇāhi sādhukaṃ manasi karohi; bhāsissāmī”ti “Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca–
　　 “Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi …pe… catutthaṃ jhānaṃ upasampajja viharati.
　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.
　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.
　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti …pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti …pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato”ti.
　　 “Yo sīlabbatasampanno, pahitatto samāhito;
　　 Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.
　　 “Pubbenivāsaṃ yo vedī, saggāpāyañca passati;
　　 Atho jātikkhayaṃ patto, abhiññāvosito muni.
　　 “Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo.
　　 Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpanan”ti.
　　 “Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. “Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ”.
　　 “Abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Navamaṃ.

 

 

了知眾生依業流轉，這是被他證得的第二明，依當那住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起。

 

Knowing that sentient beings circulate according to karma, this is the second kind of brightness he has attained, according to when he abides in perseverance, zeal, and self-effort, ignorance has been destroyed, and light has arisen; darkness has been destroyed, and light has arisen. .

 

這段講的是證得第二禪定，生起光明

 

This passage is about attaining the second jhāna, arising light