Teaching on Sravakayana
聲聞乘道次第概述

怙主果碩仁波切

聲聞乘道次第概述

Kyabje Gosok Rinpoche

Teaching on Sravakayana

講於2010年4月屏東大威德金剛火供法會

四圣谛及其教法

佛陀弘法四十九年期間，曾於初、中、後三個時期分別四次宣說四聖諦的教法—對於苦諦（輪迴中一切的痛苦）要認識它，關於集諦（導致痛苦的原因）要斷除它；對於滅諦（涅槃的究竟安樂）要證悟它，關於道諦（證得涅槃的道路及方法）要修持它。因此佛陀住世弘法期間，共宣說了十二次四聖諦的教法。

The Four Noble Truths and Their Teachings

During the forty-nine years of the Buddha’s teaching, he expounded the Four Noble Truths four times during the early, middle, and later periods of his life. These truths are: recognizing the truth of suffering (the pain inherent in samsara), abandoning the truth of the cause (the reasons for suffering), realizing the truth of cessation (the ultimate peace of nirvana), and practicing the truth of the path (the methods to achieve nirvana). Therefore, during the Buddha’s lifetime, he taught the Four Noble Truths a total of twelve times.

集谛的四种行相

佛陀每次宣說四聖諦教法時，均以四種層次宣說，例如宣說集諦時，分為因（觀苦果之因）、集（觀招集苦果）、生（觀苦果生，相繼存在）、緣（觀諸緣成就苦果）四種行相分別講授，由補特伽羅執著有自主的〝我〞（人我與法我二種執著中之人我執。），由此執著導致業與煩惱，由業與煩惱繫縛眾生於輪迴中不斷流轉，因此，業與煩惱是行者需斷除的對象。

Each time the Buddha taught the Four Noble Truths, he explained them through four levels of understanding. For example, when explaining the truth of the cause, he divided it into four aspects: cause (observing the cause of suffering), accumulation (observing how suffering accumulates), birth (observing the continuity of suffering), and condition (observing the conditions that create suffering). This arises from sentient beings’ attachment to an autonomous “self” (the grasping of a personal self, one of the two types of clinging: clinging to a self and clinging to phenomena). This attachment leads to karma and afflictions, which bind sentient beings to the cycle of samsara. Thus, karma and afflictions are what practitioners must abandon.

苦谛的四种行相

宣說苦諦時，分為無常（觀因緣假成，故生滅無常）、苦（觀此身是苦）、空（觀因緣所生故空）、無我（觀因緣假成，故無我體）四種行相分別講授。

The Four Aspects of Suffering

When explaining the truth of suffering, the Buddha divided it into four aspects: impermanence (observing that all things arise due to causes and conditions and are therefore impermanent), suffering (observing that this body is inherently painful), emptiness (observing that all things arise due to causes and conditions and are therefore empty), and no-self (observing that all things arise due to causes and conditions and thus lack an inherent self).

道谛的四种行相

宣說道諦時，分為道（觀八正道，可至涅槃）、如（道契正理，故如）、行（由此萬行，以趣涅槃）、出（由此聖道，以出生死）四種行相分別講授。

The Four Aspects of the Path

When explaining the truth of the path, the Buddha divided it into four aspects: path (observing the Eightfold Path, which leads to nirvana), suchness (observing that the path aligns with ultimate truth), practice (observing that through these practices one progresses toward nirvana), and liberation (observing that through this sacred path one transcends samsara).

灭谛的四种行相

宣說滅諦時，則分為滅（觀諸漏已盡，生死斷滅）、靜（觀三毒皆無，此心不亂，有明照作用，故靜）、妙（觀出離三界，無諸憂患，故妙）、離（觀一切災害，皆已遠離）四種行相分別講授，合稱為「四諦十六種行相」。

此為聲聞乘教法主要之內容與觀修方法，融攝了戒、定、慧三增上學，不只小乘行者以此為修持的依歸，大乘行者亦須修持上述之內容。

The Four Aspects of Cessation

When explaining the truth of cessation, the Buddha divided it into four aspects: cessation (observing that all defilements have been exhausted, and the cycle of birth and death has ended), tranquility (observing that the three poisons—ignorance, attachment, and aversion—are extinguished, leaving the mind undisturbed and radiant), excellence (observing that one has transcended the three realms and is free from all suffering), and separation (observing that all calamities have been abandoned). These sixteen aspects collectively form the “Sixteen Contemplations of the Four Noble Truths.”

This teaching is the core content and meditative method of the Hinayana tradition, encompassing the three higher trainings of discipline, concentration, and wisdom. Not only do Hinayana practitioners rely on this as their practice, but Mahayana practitioners also need to cultivate these teachings.

声闻乘中的五道十地

聲聞乘的教法中，亦包涵了五道十地（「五道十地」，也就是資糧、加行、見、修與無學等五道，與見白（初見白淨法之道）、種性（種姓無亂從此得故）、八人（阿羅漢為第一至預流向為第八聖）、見（最初現見人無我）、薄（欲貪微薄）、離欲、已辦、獨覺、菩薩地、佛地等十種地位）的修持方法。就資糧道而言，當聲聞乘行者對輪迴生起不退轉的出離心，即是具備了資糧道的證量。

The Five Paths and Ten Grounds in Hinayana Teachings

The teachings of the Hinayana tradition also include the practice methods of the five paths and ten grounds. The five paths are the paths of accumulation, preparation, seeing, cultivation, and no-more-learning. The ten grounds include the ground of initial purity (first seeing the pure Dharma), the ground of lineage (establishing one’s spiritual lineage), the ground of eight persons (from Arhat to the eighth sage), the ground of seeing (directly perceiving the absence of a personal self), the ground of diminishing desire (reducing attachment), the ground of freedom from desire, the ground of accomplishment, the ground of solitary realizers, the ground of bodhisattvas, and the ground of Buddhahood. In the path of accumulation, when practitioners develop irreversible renunciation toward samsara, they attain the realization of the path of accumulation.

行者生起堅定的出離心之後，藉由持守戒律，獲得三摩地的禪定力（止），在以此定力觀修補特伽羅（補特伽羅（梵文pudgala），意譯為數取趣，泛指通常所說的「有情」、「眾生」，實指輾轉輪迴於六道的主體）。人我空與法我空，進而達到止觀雙運，即具備了加行道之證量。

After firmly establishing renunciation, practitioners uphold precepts and gain the power of concentration (calm abiding). Using this stability, they contemplate the emptiness of the personal self and the emptiness of phenomena, eventually achieving the union of calm abiding and insight, which marks the realization of the path of preparation.

當行者現證人我空的同時，即具備了見道的證量。若行者對於人我空的證量能堅固不斷，即具備了修道的證量，修道的過程可分為預流果、一來果、不還果、阿羅漢果等四種果位（又稱為八向住：四向及四住果，分別為預流向及預流果，一來向及一來果，不還向及不還果，阿羅漢（應供）向及阿羅漢（應供）果。），這四種果位皆是行者對於人我空證量不斷所獲致的結果。

When practitioners directly realize the emptiness of the personal self, they attain the realization of the path of seeing. If they continuously strengthen this realization, they progress to the path of cultivation, which includes four stages of fruition: stream-enterer, once-returner, non-returner, and Arhat (worthy one). These four stages represent the continuous deepening of the realization of the emptiness of the personal self.

解脱的阶位

行者入於預流果之後即是獲致解脫的聖者，此四種果位可再細分為二十僧伽（《現觀莊嚴論》〈一切相智品〉說：「諸頓根利根，信見至家家，一間中生般，行無行究竟，三超往有頂，壞色貪現法，寂滅及身證，麟喻共二十。」師子賢論師主張此二頌明說的僧衆有：頓根、利根、信解、見至、人家家、天加家、一間、中般、生般、有行般、無行般、全超、半超、遍歿、現法寂滅、身證、麟喻等十七項; 隱說的僧衆有：預流果、一來果、阿羅漢向等三類，共計有「二十僧衆」）。

The Stages of Liberation

After attaining the stage of stream-enterer, practitioners become noble beings who have achieved liberation. These four stages can be further subdivided into twenty types of Sangha. In the Ornament of Clear Realization (Abhisamayalamkara ), it is said: “Among those with dull faculties and sharp faculties, there are those who rely on faith, those who see directly, householders, celestial beings, intermediates, those who pass away in meditation, those born in meditation, those who act with effort, those who act without effort, those who transcend completely, those who transcend partially, those who perish everywhere, those who achieve immediate cessation, those who realize through the body, and those like unicorns.” Master Shantimati explains that these verses explicitly mention seventeen categories of the Sangha: dull faculties, sharp faculties, faith-based practitioners, direct seers, householders, celestial householders, intermediates, those passing away in meditation, those born in meditation, those acting with effort, those acting without effort, complete transcendents, partial transcendents, universal perishing ones, those achieving immediate cessation, those realizing through the body, and unicorn-like practitioners. Implicitly mentioned are three additional categories: stream-enterers, once-returners, and Arhat aspirants, totaling the “Twenty Types of Sangha.”

阿羅漢由於修習人我空及四諦十六行相已臻究竟，最後可分別證得有餘涅槃及無餘涅槃。阿羅漢雖斷除了一切煩惱與業障，但因蘊體（五蘊和合而成之身體）仍然存在，故稱為有餘涅槃。待蘊體消失之後，僅剩以人我空所證悟之涅槃，即為無餘涅槃。

阿羅漢的涅槃境界 / The States of Arhats
Arhats, through perfecting the practice of the emptiness of the personal self and the sixteen aspects of the Four Noble Truths, ultimately attain two types of nirvana: “nirvana with remainder” and “nirvana without remainder.” Although Arhats have eradicated all afflictions and karmic obstructions, because their aggregates (the body formed by the five aggregates) still exist, this state is called “nirvana with remainder.” When the aggregates cease to exist, only the nirvana realized through the emptiness of the personal self remains, which is called “nirvana without remainder.”

有餘及無餘涅槃皆是由持續不斷的觀修人無我而證悟，行者欲證悟人無我必須認知有漏（煩惱）的蘊體是由業與煩惱感召而得，隨時都可能崩壞，所以是無常而非恆常存在。輪迴中的有情眾生因業與煩惱的牽引而取得蘊體，生命中所經歷的一切現象無非是苦苦、壞苦、行苦（苦苦：生老病死等顯而易見的痛苦；壞苦：變苦，表面看似安樂，本質卻是痛苦的現象；行苦：自出生之後即不斷趨向壞滅，絲毫不能自主的痛苦）。

涅槃的證悟與輪迴的痛苦 / Realizing Nirvana and the Suffering of Samsara
Both types of nirvana are attained through the continuous cultivation of the non-self of the person. Practitioners who wish to realize the non-self of the person must understand that the defiled aggregates (conditioned by karma and afflictions) are impermanent and subject to collapse at any time, thus not inherently existent. Sentient beings in samsara acquire aggregates due to the influence of karma and afflictions, and all phenomena experienced in life fall into three types of suffering: evident suffering (birth, aging, sickness, death), changing suffering (apparent happiness that is inherently painful), and pervasive suffering (the unconscious process of decay from birth onward).

雖然天人沒有苦苦，而地獄眾生則沒有壞苦，但在三界輪迴中，自最底層的地獄乃至最高的有頂皆無法脫離行苦。所有的有情眾生皆懂得遠離苦苦，部分的眾生明瞭壞苦不值得追求，但對於行苦卻不易察覺與認知，但行苦卻是遍及三界輪迴的痛苦，因此，痛苦乃是輪迴的本質。

三界中的痛苦本質 / The Nature of Suffering in the Three Realms
Although celestial beings do not experience evident suffering, and hell beings do not experience changing suffering, within the three realms of samsara—from the lowest hell to the highest heaven—no one can escape pervasive suffering. All sentient beings naturally avoid evident suffering, some recognize the futility of pursuing changing suffering, but pervasive suffering is difficult to perceive and comprehend. However, pervasive suffering permeates the entirety of samsara, making suffering the essence of cyclic existence.

欲遠離痛苦就必須斷除引發痛苦的原因—業與煩惱，而業與煩惱乃是依附於補特伽羅有自主的我的執著。在大乘教法中，稱此種執著為粗分的我執，欲斷粗分的我執，唯有不斷觀修人無我，證悟人我空，才能斷除業與煩惱，自輪迴的痛苦中解脫。

斷除痛苦的根本方法 / The Fundamental Method to End Suffering
To escape suffering, one must eliminate its causes—karma and afflictions—which are rooted in the attachment to an autonomous self. In Mahayana teachings, this attachment is called “coarse self-grasping,” and the only way to overcome it is through continuous meditation on the non-self of the person and realization of the emptiness of the personal self, thereby cutting off karma and afflictions and attaining liberation from the suffering of samsara.

既然我執是引發輪迴痛苦的根源，因此，行者必須思惟我執是如何產生？我執的狀態為何？我執所執著的對象為何？我執具有哪些過患？我執是一種觀念與認知，所執著的對象即為”我”或”補特伽羅”。佛教各宗對於如何斷除我執，皆有各自的主張，我執可分為二種：一為俱生我執，一為遍計我執，俱生我執是最主要與根本的我執，一切有情眾生都具有的執著，與佛教或外道的宗義無關。

我執的本質與類型 / The Nature and Types of Self-Grasping
Since self-grasping is the root cause of suffering in samsara, practitioners must contemplate how self-grasping arises, its nature, the object it clings to, and its harmful consequences. Self-grasping is a conceptual and cognitive attachment to the notion of “self” or “sentient being.” Different Buddhist schools have their own approaches to overcoming self-grasping, but generally, it is divided into two types: innate self-grasping and imputed self-grasping. Innate self-grasping is fundamental and shared by all sentient beings, regardless of whether they follow Buddhist or non-Buddhist doctrines.

遍計我執則是與對於蘊體存在狀態的理解相反，此種我執認為蘊體（肉身）是無常、可分割、依他因而生；但蘊體之外卻有恆常獨立存在且不可分割的”我”，執著我具有常、一、自主等特性，此即為遍計我執。

遍計我執的特點 / Characteristics of Imputed Self-Grasping
Imputed self-grasping arises from misconceptions about the nature of the aggregates. This type of grasping holds that while the aggregates (the physical body) are impermanent, divisible, and dependent on causes, there exists outside them a permanent, independent, and indivisible “self,” characterized by permanence, singularity, and autonomy. This misconception defines imputed self-grasping.

俱生我執猶如國王，將蘊體視為任其使喚的奴僕；亦如水手由於熟悉大海，故將大海視為任其統御的領域一般。此種執著認為有常、一、自主的我，對於我的認知並非僅止於認定我是名言或概念上安立，是相對及依他起的；而是執著我是恆常自主獨立存在的實體。

俱生我執的比喻與特質 / Metaphors and Traits of Innate Self-Grasping
Innate self-grasping acts like a king, commanding the aggregates as if they were its obedient servants, or like a sailor who, familiar with the ocean, regards it as his dominion. This type of grasping assumes the existence of a permanent, singular, and autonomous self. It does not merely view the self as a nominal or conceptual construct, relatively and dependently arisen; rather, it clings to the belief that the self is an inherently existent, independent entity.

此種對我的概念與認知屬於宗義所提及〝遮〞與〝成〞二者中之〝遮〞（意指否定、破除，分為遮（否定）、能遮（能否定）、所遮（被否定）等三者。）。了解我執的對象與狀態之後，行者在修學的過程中，經由破除執著我是常、一、自主等錯誤概念與認知，會產生空的見解;當對空生起定解之後，進而必須不斷的串習空性，此為行者必經的修行之路。

破除我執的修行方法 / The Practice of Overcoming Self-Grasping
This concept of self falls under the category of “negation” (refuting false notions), which includes negation, the ability to negate, and the object of negation. After understanding the object and nature of self-grasping, practitioners gradually generate the realization of emptiness by refuting the mistaken notions of a permanent, singular, and autonomous self. Once certainty about emptiness arises, practitioners must continually familiarize themselves with the nature of emptiness. This is an essential part of the path to liberation.

===

關於如何破除（遮）我執，在宗義中有各種不同的見解。若依法稱論師的見解：由我是自主及我是自性有此二種層面來破除我執，由我是自性有的概念會引生我是一或多的邏輯論證。我執並不存在於外界而是存在於行者內心中的見解或概念，當我們想起〝我〞時，內心呈現何種見解與感受，我們必須加以分析。由建立我空的概念，可以有許多方法來對治我執。若是俱生我執所執著的〝我〞是真實且有自性的存在，則會有二種可能：一者我與五蘊身（蘊體）是不可分離的相同存在，二者我與五蘊身是可分離的不同存在，除此之外，別無其他可能。

破除我執的方法 / Methods to Overcome Self-Grasping
In the context of philosophical tenets, there are various views on how to refute (negate) self-grasping. According to the perspective of Acharya Dharmakirti, self-grasping can be refuted by addressing two aspects: the belief in an autonomous self and the belief in a self with inherent existence. The concept of inherent existence leads to logical arguments about whether the self is singular or multiple. Self-grasping does not exist externally but arises from the views or concepts within the practitioner’s mind. When we think of “me,” we must analyze what understanding or feeling arises in the mind. By establishing the concept of the emptiness of the self, there are many ways to counteract self-grasping. If the “self” clung to by innate self-grasping were truly existent and inherently existent, there would be two possibilities: either the self and the five aggregates (the body-mind complex) are inseparably one and the same, or the self and the five aggregates are separate and distinct. There are no other possibilities.

若我與五蘊身是相同的存在，則當我是獨立自主且有自性的存在時，五蘊身也必然是獨立自主且有自性的存在，我與五蘊身是無二無別且具有相同自性，不可能出現我是獨立自主的存在而五蘊身卻不是獨立自主存在的結果。然而，一旦五蘊身是獨立自主的存在，則五蘊身即成為無因生，不需觀待因緣而能獨立自主存在，離開相對而進入絕對的範疇。如此，則與之前所述，五蘊身屬於苦諦，具有無常的特質，是煩惱與業所感召的結果相違背。因此，五蘊身不可能是獨立自主的存在，我與五蘊身是無二無別（是一非多）的論點即無法成立。

我與五蘊身不可為一 / The Self and the Aggregates Cannot Be One
If the self and the five aggregates were the same entity, then when the self is independently and inherently existent, the five aggregates would also necessarily be independently and inherently existent. The self and the five aggregates would be indistinguishable and share the same inherent nature. It would be impossible for the self to be independently existent while the five aggregates are not. However, if the five aggregates were independently existent, they would become causeless—existing without depending on causes and conditions—and would transcend the relative realm into the absolute. This contradicts the earlier explanation that the five aggregates belong to the truth of suffering, possess the characteristic of impermanence, and are the result of afflictions and karma. Therefore, the five aggregates cannot be independently existent, and the argument that the self and the aggregates are one and the same cannot be valid.

既然我與五蘊身非一，則是否可以成立二者是相離的不同存在（是多非一）呢？若我與五蘊身相離，由於五蘊身是由色、受、想、行、識等五蘊所組成，五蘊尚可再加以細分，如此，則原應是常、一、自主的我，也具有多種不同的特質與屬性。依此種認知，五蘊各自分離壞滅之後，仍會有獨立的我存在；若我無須依賴蘊身，則可以獨自存在於花草樹木、岩石山林等任何形體之中，此種論點與事實不符，故無法成立。

我與五蘊身不可為異 / The Self and the Aggregates Cannot Be Separate
Since the self and the five aggregates cannot be one, could they instead be separate entities? If the self were separate from the five aggregates, which consist of form, feeling, perception, mental formations, and consciousness—and which can further be subdivided—the originally conceived permanent, singular, and autonomous self would also have to possess various qualities and attributes. Based on this reasoning, even after the five aggregates disintegrate, an independent self would still exist. If the self did not depend on the aggregates, it could exist independently in any form, such as plants, trees, rocks, or mountains. This view contradicts reality and therefore cannot be valid.

既然我與五蘊身非一亦非多，所以能證成我並非獨立自主的真實存在。此種無我的認知屬於粗分的無我，行者由了知我執的錯誤及存在的狀態，知道斷除我執的方法，依此次第當能漸次契入斷除細分我執的修持，如此循序漸進才能對行者產生真正的助益。否則，若略過對治粗分無我的修持，而由細分的無我–如中觀應成派所主張的諸法無自性等教法開始修學，則可能僅止於聽聞而無法理解，更不易對修行有真正的助益。猶如學生必須由基礎的字母拼音學起，再漸次學習較為艱深的學問一般。

從粗分到細分的無我修持 / Progressing from Coarse to Subtle Emptiness
Since the self and the five aggregates are neither one nor multiple, it can be established that the self is not a truly existent, independent entity. This understanding of non-self pertains to coarse emptiness. By recognizing the errors and nature of self-grasping, practitioners can learn methods to overcome it. Following this progression allows them to gradually engage in the practice of overcoming subtle self-grasping. This step-by-step approach provides genuine benefit to practitioners. Otherwise, if one skips the practice of overcoming coarse self-grasping and begins with subtle teachings—such as the Madhyamaka Prasangika view that all phenomena lack inherent existence—they may only hear the teachings without truly understanding them, making it difficult to gain practical benefits in their practice. Just as students must first learn the basics of letters and phonetics before progressing to more advanced subjects, so too must practitioners follow a gradual path.

以上所述是關於聲聞乘修學道次第的概述，若就菩提道次第廣論而言，屬於下士道及中士道的修持方法，是聲聞乘與大乘佛教共通的修持方法。但行者若基於利益一切眾生的菩提心而修持下士道及中士道，由於菩提心是以”為利眾生願成佛”為目標，以此發心修持聲聞乘的道次第即能成為大乘菩提道的不共修法。我們都是大乘佛教徒，所有的修學次第皆以大乘的五道十地而建立，對於聲聞乘的五道十地則較少提及，相關的著作也較為少見。因而於此對聲聞乘的道次第做簡略的論述，希望能對諸位的修學有所幫助。

聲聞乘與大乘的共通與差異 / Commonalities and Differences Between Hinayana and Mahayana
The above discussion provides an overview of the stages of practice in the Hinayana tradition. In terms of Lamrim Chenmo (the Great Treatise on the Stages of the Path), these practices correspond to the lower and middle scopes of the path, which are common to both Hinayana and Mahayana Buddhism. However, when practitioners cultivate the lower and middle scopes with the bodhicitta motivation of benefiting all sentient beings—with the aspiration to attain Buddhahood for their sake—the practices of the Hinayana path become unique to the Mahayana path. As Mahayana Buddhists, our entire framework of practice is based on the five paths and ten grounds of the Mahayana system, while less emphasis is placed on the five paths and ten grounds of the Hinayana system, and fewer texts on this topic are available. Therefore, this brief discussion of the stages of the Hinayana path is intended to provide some assistance to your studies.