카테고리 없음

須陀洹（梵文：Srotāpanna，巴利語：Sotapanna）

VIS VITALIS 2016. 11. 18. 15:29


須陀洹（梵文：Srotāpanna，巴利語：Sotapanna），又譯為預流、入流，佛教術語，是佛陀的四雙八輩聖弟子中的最初位階，上座部和部派佛教至大乘佛教都設沙门四果中的果位。

概論[编辑]

須陀洹（巴利語：Sotapanna）是由巴利語：sota（意為河流），與巴利語：āpanna（進入者、勝者），合成，字面意義為進入河流者、於河流中的勝者。

釋迦牟尼佛以河流來比喻八正道[1]，遵行八正道即是入流。能夠入流的要素（入流支）有四個：親近善知識，聽聞正法，如理思惟以及遵行正法（法、次法向）[2]。

遵行以上四者，就能夠成就向須陀洹。成就四不壞信，就可證須陀洹果[3]。

果位[编辑]

在說一切有部的《雜阿含經》中說, 要得到須陀洹果，要修行五根，斷三結[4]。但在上座部的巴利聖典中, 要得到須陀洹果, 須具有七種智：

  1. 沒有五蓋的污染, 如實知, 如實見, 內心有覺悟真理的能力, 得第一種智。
  2. 反覆修習, 常修習(沒有五蓋的污染), 得到止息, 寂滅, 得第二種智。
  3. 沒有外道有這樣的見解, 得第三種智。
  4. 依法的本質而行, 無論犯了任何戒, 都會立即向導師或智者同修懺悔, 說出自己的過失, 好讓將來約束自己, 不再毁犯, 得第四種智。
  5. 即使要為同修做各種辛勞的工作, 自己也不會忽略戒增上學, 心增上學, 慧增上學, 得第五種智。
  6. 當如來講授法和律時, 會求取義理, 思維作意, 全心全意地聆聽法義, 得第六種智。
  7. 當如來講授法和律時, 會得到一份由法義所帶來的樂受, 會得到一份聞法的歡悅, 得第七種智。[5]

證初果的先決條件是：

  1. 親近善士
  2. 聽聞佛法
  3. 如理思惟
  4. 法次法向（依循正確的修道次第）[6]

說一切有部的《法蘊足論》卷3：「預流果者，謂現法中，已於三結，永斷遍知：謂有身見、戒禁取、疑。彼住此斷中，未能進求一來果證，名預流果。」</ref>。斷三結(即三縛結)，即身見(我見、薩迦耶見)、疑見、戒禁取見三種：

  1. 斷我見：在見解上，不再認為五蘊有永恆不變的“我”、“真我”、“實我”、“靈魂”。
  2. 斷疑見：即斷除了對佛、法、僧、戒律等的一切疑慮，對佛、法、僧等有了堅固不變的信心，不再懷疑。
  3. 斷戒禁取見：入流聖者見證了苦集滅道與涅槃的過程，能分辨有益與無益的行為，不再迷信於無益的宗教儀式、禁忌、戒條等。

因此成就四不壞信者，就證得須陀洹果。

得須陀洹果的聖者，有兩個特點：

  1. 不墮法（avinipata-dhamma），又稱不墮惡趣法，確立戒行，不犯導致投生惡趣的六種惡事[7]，不會得惡果報，不會墮於地獄、餓鬼、畜生等三惡道。[8]
  2. 正定聚（ sammatta-niyata），又叫正性決定、決定正向三菩提、決定正向於正覺，成為須陀洹之後，定力不退，因此再也不會轉為凡夫，必定到達最高的覺悟。

須陀洹果與斯陀含果的成就，代表三無漏學中的戒行圓滿[9]，雖尚不能夠永遠脫離輪迴，但已永遠不會墜落至三惡道，在於人、天中，至多往返投生七次，就可以究竟解脫[10]，因此又稱七有。

三結[编辑]

在巴利聖典中, 初果的質素是:「那些斷除了三結的比丘，能得須陀洹，不會墮落惡道，肯定會得到覺悟。」[11]


大乘佛教[编辑]

其已斷見思煩惱中八十八品見惑，所具斷德相當於大乘圓教十信菩薩中的初信位菩薩，然而智德則不相等[12]。

參見[编辑]

Wikisource-logo.svg
维基文库中相关的原始文献：

注释[编辑]

  1. ^ 《雜阿含經》〈843經〉：「爾時，世尊告尊者舍利弗：『所謂流者，何等為流？』舍利弗白佛言：『世尊所說流者，謂：八聖道。』 」
  2. ^ 《雜阿含經》〈843經〉：「復問舍利弗：『謂入流分，何等為入流分？』舍利弗白佛言：『世尊！有四種入流分，何等為四？謂：親近善男子，聽正法，內正思惟，法、次法向。』」
  3. ^ 《雜阿含經》〈843經〉：「佛告舍利弗：『如汝所說，流者謂八聖道；入流分者有四種，謂：親近善男子，聽正法，內正思惟，法、次法向；入流者，成就四法，謂：於佛不壞淨，於法不壞淨，於僧不壞淨，聖戒成就。』」
  4. ^ 《雜阿含經》〈644經〉：「爾時，世尊告諸比丘：『有五根，何等為五？謂：信根、精進根、念根、定根、慧根。若比丘於此五根，如實善觀察者，於三結斷知，謂：身見、戒取、疑，是名須陀洹，不墮惡趣法，決定，正向於正覺，七有天人往生，究竟苦邊。』 」
  5. ^ 中部.48.憍賞彌經
  6. ^ 《吉祥經》、《自說經》、雜阿含843經
  7. ^ 殺父、殺母、殺阿羅漢、出佛身血、分裂僧團及持邪見。《律藏》
  8. ^ 《三寶經》、增支部2.1
  9. ^ 《清淨道論》〈序品〉：「戒是闡明為須陀洹果及斯陀含果的原因。定是阿那含果的原因。慧是阿羅漢果的原因。因為證得須陀洹的人稱為戒圓滿者，斯陀含果亦然。」
  10. ^ 《雜阿含經》卷39〈1044經〉：「又復，於佛不壞淨成就，於法、僧不壞淨成就，是名聖弟子四不壞淨成就，自現前觀察，能自記說：我地獄盡，畜生、餓鬼盡，得須陀洹，不墮惡趣法，決定正向三菩提，七有天人往生，究竟苦邊。」
  11. ^ 中部蛇喻經
  12. ^ 淨空法師-無量壽經



ablution 
미국·영국 [əblú:ʃən] 발음듣기 예문보기

1. 목욕 (재계)   2. 몸·손·제기의 세정식(洗淨式)   3. 세정식용 정수(淨水)



In Buddhism, a sotāpanna (Pali), srotāpanna (Sanskrit; Chinese: 入流; pinyin: rùliú, Tibetan: རྒྱན་ཞུགས, Wylie: rgyun zhugs[1]), "stream-winner",[2] or "stream-entrant"[3] is a person who has seen the Dharma and consequently, has dropped the first three fetters (saŋyojana) that bind a being to rebirth, namely self-view (sakkāya-ditthi), clinging to rites and rituals (sīlabbata-parāmāsa), and skeptical indecision (Vicikitsa).


The word sotāpanna literally means one who entered (āpanna) the stream (sota)", after a metaphor which calls the noble eightfold path a stream which leads to nibbāna.[4]Entering the stream (sotāpatti) is the first of the four stages of enlightenment.[5]

Attainment[edit]

The first moment of the attainment is termed the path of stream-entry (sotāpatti-magga), which cuts through the first three fetters. The person who experiences it is called a stream-winner (sotāpanna).[6][7]

The sotāpanna is said to attain an intuitive grasp of the dharma,[8] this wisdom being called right view (sammā diṭṭhi)[9] and has unshakable confidence in the Buddha, Dharma, and Sangha. The Buddha, Dharma, and Sangha, sometimes taken to be the triple refuge, are at other times listed as being objects of recollection.[10] In general though, confirmed confidence in the Buddha', Dharma and Sangha, respectively, is considered to be one of the four limbs of stream-winning (sotāpannassa angāni).[11][12] The sotapanna is said to have "opened the eye of the Dharma" (dharmacakkhu), because they have realized that whatever arises will cease (impermanence).[13] Their conviction in the true dharma would be unshakable.[14]

They have had their first glimpse of the unconditioned element, the asankhata,[15] in which they see the goal, in the moment of the fruition of their path (magga-phala). Whereas the stream-entrant has seen nirvāṇa and, thus has verified confidence in it, the adept[16] can drink fully of its waters, so to speak, to use a simile from the Kosambi Sutta (SN 12.68) — of a "well", encountered along a desert road. [17]

However, the remaining three paths, namely: once-return (sakadāgāmin), non-return (anāgāmin), and sainthood (arahatta) become 'destined' (sammatta niyāma) for the stream-entrant. Their enlightenment as a disciple (ariya-sāvaka) becomes inevitable within seven lives transmigrating among gods and humans;[18][19] if they are diligent (appamatta, appamāda) in the practice of the Teacher's (satthāra) message, they may fully awaken within their present life. They have very little future suffering to undergo.[20]

The early Buddhist texts (e.g. the Ratana Sutta) say that a stream-entrant will no longer be born in the animal womb, or hell realms; nor as a hungry ghost. The pathways to unfortunate rebirth destinations (duggati) have been closed to them.[21]

It's impossible for them to commit the six "heinous crimes" (abhithanani), which would otherwise lead to aeons in hell. These six being: i. matricide, ii. patricide, iii. the murder of an arahat, iv. shedding a Buddha's blood with malicious intent, v. causing schism in the monastic Sangha, and vi. taking another teacher.[22]

They are reborn only in "noble" human families, or as divine beings.[23]

Three fetters[edit]

In the Pali Canon, the qualities of a sotāpanna are described as:[24]

…those monks who have abandoned the three fetters, are all stream-winners, steadfast, never again destined for states of woe, headed for self-awakening. This is how the Dharma well-proclaimed by me is clear, open, evident, stripped of rags.

— Alagaddupama Sutta

The three fetters which the sotāpanna eradicates are:[25][26]

  1. Self-view — The view of substance, or that what is compounded (sankhata) could be eternal in the five aggregates (form, feelings, perception, intentions, cognizance), and thus possessed or owned as 'I', 'me', or 'mine'. A sotāpanna doesn't actually have a view about self (sakkāya-ditthi), as that doctrine is proclaimed to be a subtle form of clinging.[27]
  2. Clinging to rites and rituals - Eradication of the view that one becomes pure simply through performing rituals (animal sacrifices, ablutions, chanting, etc.) or adhering to rigid moralism or relying on a god for non-causal delivery (issara nimmāna). Rites and rituals now function more to obscure, than to support the right view of the sotāpanna's now opened dharma eye. The sotāpanna realizes that deliverance can be won only through the practice of the Noble Eightfold Path. It is the elimination of the notion that there are miracles, or shortcuts.
  3. Skeptical doubt - Doubt about the Buddha, his teaching (Dharma), and his community (Sangha) is eradicated because the sotāpanna personally experiences the true nature of reality through insight, and this insight confirms the accuracy of the Buddha’s teaching. Seeing removes doubt, because the sight is a form of vision (dassana), that allows one to know (ñāṇa).

Defilements[edit]

According to the Pali Commentary, six types of defilement would be eventually abandoned by a sotāpanna, and no major transgressions:[28]

  1. Envy
  2. Jealousy
  3. Hypocrisy
  4. Fraud
  5. Denigration
  6. Domineering

Rebirth[edit]

A sotāpanna will be safe from falling into the states of misery (they will not be born as an animal, ghost, or hell being). Their lust, hatred and delusion will not be strong enough to cause rebirth in the lower realms. A sotāpanna will have to be reborn at most only seven more times in the human or heavenly worlds before attaining nibbāna.[29] It is not necessary for a sotāpanna to be reborn seven more times before attaining nibbāna, as an ardent practitioner may progress to the higher stages in the same life in which he/she reaches the Sotāpanna level by making an aspiration and persistent effort to reach the final goal of nibbāna.[30]

Six actions that cannot be committed[edit]

A sotāpanna is not capable of committing six wrong actions:

  1. Murdering one's own mother.
  2. Murdering one's own father.
  3. Murdering an arahant.
  4. Maliciously injuring the Buddha to the point of drawing blood.
  5. Deliberately creating a schism in the monastic community.
  6. Taking another Teacher [besides Buddha].[31]

Textual references[edit]

Suttas[edit]

The Buddha spoke favorably about the sotapanna on many occasions, and even though it is (only) the first of ariya sangha members, he or she is welcomed by all other sangha-members for he or she practices for the benefit and welfare of many. In the literature, the arya sangha is described as "the four" when taken as pairs, and as "the eight" when taken as individual types. This refers to the four supra-mundane fruits (attainments: "phala") and the corresponding four supra-mundane paths (of those practicing to attain those fruits: "magga").[32]

"The Sangha of the Blessed one's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully — in other words, the four types [of noble disciples] when taken as pairs, the eight when taken as individual types — they are the Sangha of the Blessed one's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world."

— Anguttara Nikaya, 11.12

This is called "the recollection of the Sangha" (sanghanussati). It can also be interpreted as, "They are the Blessed one's disciples, who have practiced well, who have practiced directly, who have practiced insight-fully, those who practice with integrity (to share what they have learned with others). They give occasion for incomparable goodness to arise in the world because gifts to them bear great fruit and benefit to the giver. The fifty-fifth Samyutta of the Samyutta Nikaya is called the Sotāpatti-saṃyutta, and concerns sotapannas and their attainment. In the discourse-numbers (of that chapter) 1-4, 6-9, 11-14, 16-20, 22-36, 39-49, 51, 53, 54, sotapannas are praised as Sangha members by and to: the sick, lay followers, people on their deathbed, bhikkhunis, bhikkhus, and devas, and end up for being the well-being and benefit of many.

Dhammapada[edit]

From Dhammapada verse 178:

Sole dominion over the earth,
going to heaven,
lordship over all worlds:
the fruit of stream-entry
excels them.

Chán[edit]

See also Sudden Enlightenment

According to Mahāyāna Master Bhikshu Hsuan Hua's Commentary on the Vajra Sutra,

A Shrotaapanna is a first stage Arhat. Certification to the first fruit of Arhatship, which is within the Small Vehicle, comes when the eighty-eight categories of view delusions are smashed." p. 77 [33]

Venerable Hsuan Hua continues,

The first fruit is that of Srotāpanna, a Sanskrit word which means one Who Has Entered the Flow." He opposes the flow of common people's six dusts and enters the flow of the sage's dharma-nature. Entering the flow means entering the state of the accomplished sage of the Small Vehicle.[34]

See also[edit]

Notes[edit]

  1. Jump up^ Meditative States in Tibetan Buddhism By Lati Rinpoche, Denma Locho Rinpoche, Leah Zahler, Jeffrey Hopkins. pg 63
  2. Jump up^ "A Glossary of Pali and Buddhist Terms". Access to Insight. Retrieved 2010-08-22.
  3. Jump up^ Snyder, David. "Definition of a Buddhist". The Dhamma.
  4. Jump up^ Bhikkhu, Thanissaro. "Intro the Stream: A Study Guide on the First Stage of Awakening". Access to Insight. Very good, Sariputta! Very good! This noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the stream.
  5. Jump up^ Sujato, Bhikkhu. "A Swift Pair of Messengers". Santipada.
  6. Jump up^ Sister Ayya Khema. "All of Us". Access to Insight. Retrieved 2009-03-16.
  7. Jump up^ Bhikkhu Bodhi. "The Noble Eightfold Path". Access to Insight. Retrieved 2009-03-16.
  8. Jump up^ Tan, Piya. "Sarakani Sutta 1" (PDF). The Dharmafarers. Retrieved 25 June 2015. Even these great sal trees,43 Mahanama, if they could understand what is well spoken and what is ill spoken, I would declare them to be streamwinners, no longer bound to the lower world, of fixed destiny, sure of awakening!
  9. Jump up^ Bhikkhu, Thanissaro. "Maha-cattarisaka Sutta: The Great Forty". Access to Insight. "And what is the right view that is noble, without effluents, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for awakening, the path factor of right view[1] in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right view that is noble, without effluents, transcendent, a factor of the path.
  10. Jump up^ Tan, Piya. "(Agata,phala) Mahanama Sutta" (PDF).
  11. Jump up^ Bhikkhu, Thanissaro. "Nandiya Sutta: To Nandiya". Access to Insight. There is the case where a disciple of the noble ones is endowed with verified confidence in the Awakened one...Furthermore, the disciple of the noble ones is endowed with verified confidence in the Dhamma...Furthermore, the disciple of the noble ones is endowed with verified confidence in the Sangha...
  12. Jump up^ Nyanatiloka, Maha Thera. "Sotapannassa angani". Dhamma Wiki.
  13. Jump up^ Bhikkhu, Thanissaro. "Upatissa-pasine: Upatissa's (Sariputta's) Question". Access to Insight. Retrieved 25 June2015. Then to Sariputta the wanderer, as he heard this Dhamma exposition, there arose the dustless, stainless Dhamma eye: "Whatever is subject to origination is all subject to cessation."
  14. Jump up^ Tan, Piya. "Sarakani Sutta 1" (PDF). The Dharmafarers. Retrieved 25 June 2015. 11 The 4 qualities of a streamwinner: (1) unshakable faith in the Buddha, (2) in the Dharma, and (3) in the Sangha; and (4) moral virtue dear to the saints.
  15. Jump up^ Nyanatiloka, Maha Thera. "Manual of Buddhist Terms and Doctrines". Dhamma Wiki. Retrieved 25 June 2015.
  16. Jump up^ Bhikkhu, Thanissaro. "Sekha Sutta: The Learner". Access to Insight. Retrieved 25 June 2015.
  17. Jump up^ Bhikkhu, Thanissaro. ["My friend, although I have seen properly with right discernment, as it actually is present, that 'The cessation of becoming is Unbinding,' still I am not an arahant whose fermentations are ended. [2] It's as if there were a well along a road in a desert, with neither rope nor water bucket. A man would come along overcome by heat, oppressed by the heat, exhausted, dehydrated, & thirsty. He would look into the well and would have knowledge of 'water,' but he would not dwell touching it with his body. [3] In the same way, although I have seen properly with right discernment, as it actually is present, that 'The cessation of becoming is Unbinding,' still I am not an arahant whose fermentations are ended." "Kosambi Sutta: At Kosambi (On Knowing Dependent Co-arising)"] Check |url= value (help). Access to Insight.
  18. Jump up^ Thera, Piyadassi. "Ratana Sutta". Access to Insight.
  19. Jump up^ Tan, Piya. "Velama Sutta" (PDF). The Dharmafarers. Furthermore, Sariputta, here a certain person fulfills moral virtue, but gains only limited concentration, gains only limited wisdom.20 With the total destruction of the three fetters, he is a seven-at-most,21 having re-arisen and wandered amongst gods and humans for seven lives at the most, makes an end of suffering.22
  20. Jump up^ Bhikkhu, Thanissaro. "Nakhasikha Sutta". Access to Insight. Retrieved 25 June 2015.
  21. Jump up^ Bhikkhu, Thanissaro. "Cakkhu Sutta". Access to Insight. Retrieved 25 June 2015. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry.
  22. Jump up^ Tan, Piya. "Bahu Dhatuka Sutta" (PDF). The Dharmafarers. Retrieved 25 June 2015. (4) He understands that it is impossible, there is no chance, that an individual attained to right view, would deprive his mother of life—this is not possible.41 And he understands that it is possible, there is the chance, that an ordinary worldling, would deprive his mother of life—this is possible. (5) He understands that it is impossible, there is no chance, that [65] an individual attained to right view, would deprive his father of life—this is not possible. And he understands that it is possible, there is the chance, that an ordinary worldling, would deprive his father of life—this is possible. (6) He understands that it is impossible, there is no chance, that an individual attained to right view, would deprive an arhat of life—this is not possible. And he understands that it is possible, there is the chance, that an ordinary worldling, would deprive an arhat of life—this is possible. (7) He understands that it is impossible, there is no chance, that an individual attained to right view, would draw the Tathagata’s blood—this is not possible. And he understands that it is possible, there is the chance, that an ordinary worldling, would draw the Tathagata’s blood—this is possible. (8) He understands that it is impossible, there is no chance, that an individual attained to right view, would divide the monastic order [the Sangha]—this is not possible. And he understands that it is possible, there is the chance, that an ordinary worldling, would divide the monastic order—this is possible. (9) He understands that it is impossible, there is no chance, that an individual attained to right view, would proclaim another Teacher—this is not possible.42 And he understands that it is possible, there is the chance, that an ordinary worldling, would declare another Teacher—this is possible.
  23. Jump up^ "Sotapanna". Dhamma Wiki.
  24. Jump up^ "Alagaddupama Sutta". Access to Insight. Retrieved 2009-03-16.
  25. Jump up^ Thanissaro Bhikkhu. "Stream Entry". Access to Insight. Retrieved 2009-03-16.
  26. Jump up^ Thanissaro Bhikkhu. "The Noble Eightfold Path". Access to Insight. Retrieved 2009-03-16.
  27. Jump up^ http://www.accesstoinsight.org/tipitaka/mn/mn.011.ntbb.html. Missing or empty |title= (help)
  28. Jump up^ Nyanaponika Thera. "The Simile of the Cloth & The Discourse on Effacement". Access to Insight. Retrieved 2009-03-16.
  29. Jump up^ Bhikkhu Bodhi. "Transcendental Dependent Arising". Access to Insight. Retrieved 2009-03-16.
  30. Jump up^ Henepola Gunaratana. "The Jhanas". Access to Insight. Retrieved 2009-03-16.
  31. Jump up^ Tan, Piya. "Bahu Dhatuka Sutta" (PDF). The Dharmafarers. Retrieved 25 June 2015. (4) He understands that it is impossible, there is no chance, that an individual attained to right view, would deprive his mother of life—this is not possible.41 And he understands that it is possible, there is the chance, that an ordinary worldling, would deprive his mother of life—this is possible. (5) He understands that it is impossible, there is no chance, that [65] an individual attained to right view, would deprive his father of life—this is not possible. And he understands that it is possible, there is the chance, that an ordinary worldling, would deprive his father of life—this is possible. (6) He understands that it is impossible, there is no chance, that an individual attained to right view, would deprive an arhat of life—this is not possible. And he understands that it is possible, there is the chance, that an ordinary worldling, would deprive an arhat of life—this is possible. (7) He understands that it is impossible, there is no chance, that an individual attained to right view, would draw the Tathagata’s blood—this is not possible. And he understands that it is possible, there is the chance, that an ordinary worldling, would draw the Tathagata’s blood—this is possible. (8) He understands that it is impossible, there is no chance, that an individual attained to right view, would divide the monastic order [the Sangha]—this is not possible. And he understands that it is possible, there is the chance, that an ordinary worldling, would divide the monastic order—this is possible. (9) He understands that it is impossible, there is no chance, that an individual attained to right view, would proclaim another Teacher—this is not possible.42 And he understands that it is possible, there is the chance, that an ordinary worldling, would declare another Teacher—this is possible.
  32. Jump up^ "Sangha". Access to Insight. Retrieved 2010-08-22.
  33. Jump up^ Venerable Master Hsuan Hua. "The Vajra Prajna Paramita Sutra - A General Explanation" (PDF). Buddhist Text Translation Society. Retrieved 2009-09-16.
  34. Jump up^ Vajra Sutra Commentary, p. 78, Buddhist Text Translation Society, 2002

External links[edit]


저작자표시 비영리 변경금지

'카테고리 없음'의 다른글

  • 현재글須陀洹（梵文：Srotāpanna，巴利語：Sotapanna）

티스토리툴바