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发帖数: 7538 | 1 一、经中内观道出现的地方
” 内观道“一词出现在《长部14*大本经》中，其内容指的是十支缘起的还灭门，只是元亨版的译法
是”观道“而不是”内观道“：
诸比丘! 尔时，毗婆尸菩萨如是思惟：“此正觉之观道，由我所证悟：名色灭则识灭，识灭则名色
灭，名色灭则六处灭，六处灭则触灭，触灭则受灭，受灭则爱灭，受灭则取灭，取灭则有灭，有灭则生
灭，生灭则老、死、愁、悲、苦、忧恼灭，如是此等全苦蕴灭。”
诸比丘! 于 “灭尽!灭尽” 之思惟，毗婆尸菩萨，于诸前未曾闻之法，眼生、智生、明生、光明生。
此经英译本的译者Maurice Walshe 的用词是：insight （vipassana） way ，所以译成观道或
内观道都应该是正确的，不过insight或vipassana通常都译为内观，所以译成内观道更为清楚。
二、内观道亦是八正道
和上面同样的内容，在相应部12.65经被称作八正道。过去由于没有见 到相应部12.65经的中文版，
我对此经英文版（http://www.accesstoinsight.org/t ... /sn12.065.than.html ）的
相关段落作了翻译，下面是这部分的中英对照：
The thought occurred to me, 'I have attained this path to Awakening,
i.e., from the cessation of name-&-form comes the cessation of
consciousness, from the cessation of consciousness comes the cessation
of name-&-form. From the cessation of name-&-form comes the cessation of
the six sense media. From the cessation of the six sense media comes the
cessation of contact. From the cessation of contact comes the cessation
of feeling. From the cessation of feeling comes the cessation of
craving. From the cessation of craving comes the cessation of
clinging/sustenance. From the cessation of clinging/sustenance comes the
cessation of becoming. From the cessation of becoming comes the
cessation of birth. From the cessation of birth, then aging & death,
sorrow, lamentation, pain, distress, & despair all cease. Thus is the
cessation of this entire mass of stress. Cessation, cessation.' Vision
arose, clear knowing arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before.【我
如是思惟：“此正觉之道，由我所证悟：名色灭则识灭，识灭则名色灭，名色灭则六处灭，六处灭则触灭，
触灭则受灭，受灭则爱灭，受灭则取灭，取灭则有灭，有灭则生 灭，生灭则老、死、愁、悲、苦、忧恼灭，
如是此等全苦蕴灭。灭尽、灭尽。” 于 诸前未曾闻之法，眼生、明觉生、洞察生、智慧生、光明生。】
"It is just as if a man, traveling along a wilderness track, were to see
an ancient path, an ancient road, traveled by people of former times. He
would follow it. Following it, he would see an ancient city, an ancient
capital inhabited by people of former times, complete with parks,
groves, & ponds, walled, delightful. He would go to address the king or
the king's minister, saying, 'Sire, you should know that while traveling
along a wilderness track I saw an ancient path... I followed it... I saw
an ancient city, an ancient capital... complete with parks, groves, &
ponds, walled, delightful. Sire, rebuild that city!' The king or king's
minister would rebuild the city, so that at a later date the city would
become powerful, rich, & well-populated, fully grown & prosperous.【这正象
一人行于荒野看到前人行走的一条古道、一条旧路。他循此路而行，循此路见一古城，是从前人们居住
的王都，有完整的园林、池塘、城墙环护，令人喜悦。他就报告国王或国王的大臣，说：“陛下，你知道
吗，我行于荒野看到了过去人们行走的一条古道...我循此路而行，循此路见一古 城，是从前人们居住
的王都，有完整的园林、池塘、城墙环护，令人喜悦。陛下，重建此城吧！” 于是国王或国王的大臣重建
此城，后来此城就变得强大、富庶、人民众多、全盛繁荣。】.
In the same way I saw an ancient path, an ancient road, traveled by the
Rightly Self-awakened Ones of former times. And what is that ancient
path, that ancient road, traveled by the Rightly Self-awakened Ones of
former times? Just this noble eightfold path: right view, right
aspiration, right speech, right action, right livelihood, right effort,
right mindfulness, right concentration.【我也象这样，看到了一条古道、一条旧路，即过
去等正觉 者所经行的道路。那什么是过去等正觉者所经行的古道、旧路呢？正是这八正道：正见、正思
维、正语、正行、正命、正精进、正念、正定】。
相应部12.65经的中文全文可以看 http://www.theravada-china.org/thread-430-1-
1.html 。
三、为什么还灭之道就是八正道
大家都知道四圣谛是佛教的核心，苦集灭道四谛的道在经典 中解释为八正道；道的本意就是灭苦之道，
而缘起法的还灭门也是灭苦之道，所以八正道和还灭门只是从不同角度看同一灭苦之道、同一通向正觉
之道（path to enlightment）而已。
四、内观道是出世间八正道
很多人知道世间八正道但是对出世间八正道很少了解，这样就很难理解为什么内观道是八正道，为什么
南传尊者说修内观就是修八正道。直接讲解出世间八正道的经典很少，主要就是南传《中部117经》
（http://www.theravada-china.org/thread-410-1-1.html ）。我们可以看到，从结果方
面看，世间八正道只是让人生于善道，而出世间八正道是让人出离世间，证入涅槃；从表述方面看，世间
八正道侧重于修持的内容，而出世间八正道更多的是从能缘之心的素质这方面来描述的，在阿毗达摩中
用八种心所表述；修持的内容也是不一样的，世间八正道的内容大家都知道，就不多说，出世间八正道修
的核心内容就是内观。
十支缘起还灭门也属于内观观照的内容。这样我们就可以理解出世间八正道是从能知之心的角度讲的，
而十支缘起还灭门是从心所缘取的内容说的。另外我们也可以理解还灭门是从发现灭苦之道的角度叙
述的，而八正道是从具体修行的角度阐述的。
我们看到马哈希尊者在《内观基础》中多次提到内观道，此文中说内观道始于名色分辨智，而到了见道的
时候圣道生起就进入圣道了，所以内观道应该对应的是从名色分辨智开始到见道前修内观的这段修行。
而证了初果之后一直到证阿罗汉这段修行都是属于圣道。而内观道加圣道构成完整的出世间八正道。
一、经中内观道出现的地方
” 内观道“一词出现在《长部14*大本经》中，其内容指的是十支缘起的还灭门，只是元亨版的译法
是”观道“而不是”内观道“：
诸比丘! 尔时，毗婆尸菩萨如是思惟：“此正觉之观道，由我所证悟：名色灭则识灭，识灭则名色
灭，名色灭则六处灭，六处灭则触灭，触灭则受灭，受灭则爱灭，受灭则取灭，取灭则有灭，有灭则生
灭，生灭则老、死、愁、悲、苦、忧恼灭，如是此等全苦蕴灭。”
诸比丘! 于 “灭尽!灭尽” 之思惟，毗婆尸菩萨，于诸前未曾闻之法，眼生、智生、明生、光明生。
此经英译本的译者Maurice Walshe 的用词是：insight （vipassana） way ，所以译成观道或
内观道都应该是正确的，不过insight或vipassana通常都译为内观，所以译成内观道更为清楚。
二、内观道亦是八正道
和上面同样的内容，在相应部12.65经被称作八正道。过去由于没有见 到相应部12.65经的中文版，
我对此经英文版（http://www.accesstoinsight.org/t ... /sn12.065.than.html ）的
相关段落作了翻译，下面是这部分的中英对照：
The thought occurred to me, 'I have attained this path to Awakening,
i.e., from the cessation of name-&-form comes the cessation of
consciousness, from the cessation of consciousness comes the cessation
of name-&-form. From the cessation of name-&-form comes the cessation of
the six sense media. From the cessation of the six sense media comes the
cessation of contact. From the cessation of contact comes the cessation
of feeling. From the cessation of feeling comes the cessation of
craving. From the cessation of craving comes the cessation of
clinging/sustenance. From the cessation of clinging/sustenance comes the
cessation of becoming. From the cessation of becoming comes the
cessation of birth. From the cessation of birth, then aging & death,
sorrow, lamentation, pain, distress, & despair all cease. Thus is the
cessation of this entire mass of stress. Cessation, cessation.' Vision
arose, clear knowing arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before.【我
如是思惟：“此正觉之道，由我所证悟：名色灭则识灭，识灭则名色灭，名色灭则六处灭，六处灭则触灭，
触灭则受灭，受灭则爱灭，受灭则取灭，取灭则有灭，有灭则生 灭，生灭则老、死、愁、悲、苦、忧恼灭，
如是此等全苦蕴灭。灭尽、灭尽。” 于 诸前未曾闻之法，眼生、明觉生、洞察生、智慧生、光明生。】
"It is just as if a man, traveling along a wilderness track, were to see
an ancient path, an ancient road, traveled by people of former times. He
would follow it. Following it, he would see an ancient city, an ancient
capital inhabited by people of former times, complete with parks,
groves, & ponds, walled, delightful. He would go to address the king or
the king's minister, saying, 'Sire, you should know that while traveling
along a wilderness track I saw an ancient path... I followed it... I saw
an ancient city, an ancient capital... complete with parks, groves, &
ponds, walled, delightful. Sire, rebuild that city!' The king or king's
minister would rebuild the city, so that at a later date the city would
become powerful, rich, & well-populated, fully grown & prosperous.【这正象
一人行于荒野看到前人行走的一条古道、一条旧路。他循此路而行，循此路见一古城，是从前人们居住
的王都，有完整的园林、池塘、城墙环护，令人喜悦。他就报告国王或国王的大臣，说：“陛下，你知道
吗，我行于荒野看到了过去人们行走的一条古道...我循此路而行，循此路见一古 城，是从前人们居住
的王都，有完整的园林、池塘、城墙环护，令人喜悦。陛下，重建此城吧！” 于是国王或国王的大臣重建
此城，后来此城就变得强大、富庶、人民众多、全盛繁荣。】.
In the same way I saw an ancient path, an ancient road, traveled by the
Rightly Self-awakened Ones of former times. And what is that ancient
path, that ancient road, traveled by the Rightly Self-awakened Ones of
former times? Just this noble eightfold path: right view, right
aspiration, right speech, right action, right livelihood, right effort,
right mindfulness, right concentration.【我也象这样，看到了一条古道、一条旧路，即过
去等正觉 者所经行的道路。那什么是过去等正觉者所经行的古道、旧路呢？正是这八正道：正见、正思
维、正语、正行、正命、正精进、正念、正定】。
相应部12.65经的中文全文可以看 http://www.theravada-china.org/thread-430-1-
1.html 。
三、为什么还灭之道就是八正道
大家都知道四圣谛是佛教的核心，苦集灭道四谛的道在经典 中解释为八正道；道的本意就是灭苦之道，
而缘起法的还灭门也是灭苦之道，所以八正道和还灭门只是从不同角度看同一灭苦之道、同一通向正觉
之道（path to enlightment）而已。
四、内观道是出世间八正道
很多人知道世间八正道但是对出世间八正道很少了解，这样就很难理解为什么内观道是八正道，为什么
南传尊者说修内观就是修八正道。直接讲解出世间八正道的经典很少，主要就是南传《中部117经》
（http://www.theravada-china.org/thread-410-1-1.html ）。我们可以看到，从结果方
面看，世间八正道只是让人生于善道，而出世间八正道是让人出离世间，证入涅槃；从表述方面看，世间
八正道侧重于修持的内容，而出世间八正道更多的是从能缘之心的素质这方面来描述的，在阿毗达摩中
用八种心所表述；修持的内容也是不一样的，世间八正道的内容大家都知道，就不多说，出世间八正道修
的核心内容就是内观。
十支缘起还灭门也属于内观观照的内容。这样我们就可以理解出世间八正道是从能知之心的角度讲的，
而十支缘起还灭门是从心所缘取的内容说的。另外我们也可以理解还灭门是从发现灭苦之道的角度叙
述的，而八正道是从具体修行的角度阐述的。
我们看到马哈希尊者在《内观基础》中多次提到内观道，此文中说内观道始于名色分辨智，而到了见道的
时候圣道生起就进入圣道了，所以内观道应该对应的是从名色分辨智开始到见道前修内观的这段修行。
而证了初果之后一直到证阿罗汉这段修行都是属于圣道。而内观道加圣道构成完整的出世间八正道。 |
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