17. Khuddakavatthuvibhaṅgo17. 小事分别
17. Khuddakavatthuvibhaṅgo17. 小事分别
1. Ekakamātikā
1. 非法品集
§832
(1)Jātimado (2)gottamado (3)ārogyamado (4)yobbanamado (5)jīvitamado (6)lābhamado (7)sakkāramado (8) garukāramado (9) purekkhāramado (10) parivāramado (11) bhogamado (12) vaṇṇamado (13) sutamado (14) paṭibhānamado (15) rattaññumado (16) piṇḍapātikamado (17) anavaññātamado (18) iriyāpathamado (19) iddhimado (20) yasamado (21) sīlamado (22) jhānamado (23) sippamado (24) ārohamado (25) pariṇāhamado (26) saṇṭhānamado (27) pāripūrimado (28)mado (29) pamādo (30) thambho (31) sārambho (32) atricchatā (33)mahicchatā (34) pāpicchatā (35) siṅgaṃ (36) tintiṇaṃ (37) cāpalyaṃ (38)asabhāgavutti (39) arati (40) tandī (41) vijambhitā (42) bhattasammado (43) cetaso ca līnattaṃ (44) kuhanā (45) lapanā (46) nemittikatā (47)nippesikatā (48) lābhena lābhaṃ nijigīsanatā (49) seyyohamasmīti māno (50) sadisohamasmīti māno (51) hīno hamasmīti māno (52) seyyassa seyyohamasmīti māno (53) seyyassa sadisohamasmīti māno (54) seyyassa hīnohamasmīti māno (55) sadisassa seyyohamasmīti māno (56) sadisassa sadisohamasmīti māno (57) sadisassa hīnohamasmīti māno (58) hīnassa seyyohamasmīti māno (59) hīnassa sadisohamasmīti māno (60) hīnassa hīnohamasmīti māno (61) māno (62) atimāno (63) mānātimāno (64) omāno (65)adhimāno (66) asmimāno (67) micchāmāno (68) ñātivitakko (69)janapadavitakko (70) amaravitakko (71) parānuddayatāpaṭisaṃyutto vitakko (72) lābhasakkārasilokapaṭisaṃyutto vitakko (73) anavaññattipaṭisaṃyutto vitakko
(1)生醉 (2)族姓醉 (3)健康醉 (4)青春醉 (5)生命醉 (6)利得醉 (7)恭敬醉 (8)尊重醉 (9)礼遇醉 (10)眷属醉 (11)财富醉 (12)容色醉 (13)多闻醉 (14)辩才醉 (15)知识醉 (16)乞食醉 (17)不被轻视醉 (18)威仪醉 (19)神通醉 (20)名声醉 (21)戒醉 (22)禅那醉 (23)技艺醉 (24)登高醉 (25)成就醉 (26)形态醉 (27)圆满醉 (28)醉 (29)放逸 (30)傲慢 (31)激愤 (32)无厌足 (33)大欲 (34)恶欲 (35)角 (36)刺 (37)轻浮 (38)不和合行 (39)不乐 (40)懈怠 (41)呵欠 (42)食醉 (43)心沉滞 (44)诡诈 (45)饶舌 (46)现相 (47)示相 (48)以利求利 (49)「我胜」之慢 (50)「我等」之慢 (51)「我劣」之慢 (52)对胜者「我胜」之慢 (53)对胜者「我等」之慢 (54)对胜者「我劣」之慢 (55)对等者「我胜」之慢 (56)对等者「我等」之慢 (57)对等者「我劣」之慢 (58)对劣者「我胜」之慢 (59)对劣者「我等」之慢 (60)对劣者「我劣」之慢 (61)慢 (62)过慢 (63)慢过慢 (64)卑慢 (65)增上慢 (66)我慢 (67)邪慢 (68)亲族寻 (69)国土寻 (70)不死寻 (71)与悯他相应之寻 (72)与利得恭敬名声相应之寻 (73)与不被轻视相应之寻
Ekakaṃ. · 一法
2. Dukamātikā2. 二法论母
§833
(1) Kodho ca upanāho ca (2) makkho ca paḷāso ca (3) issā ca macchariyañca (4) māyā ca sāṭheyyañca (5) avijjā ca bhavataṇhā ca (6) bhavadiṭṭhi ca vibhavadiṭṭhi ca (7) sassatadiṭṭhi ca ucchedadiṭṭhi ca (8) antavādiṭṭhi ca anantavādiṭṭhi ca (9) pubbantānudiṭṭhi ca aparantānudiṭṭhi ca (10) ahirikañca anottappañca (11) dovacassatā ca pāpamittatā ca (12) anajjavo ca amaddavo ca (13) akkhanti ca asoraccañca (14) asākhalyañca appaṭisanthāro ca (15)indriyesu aguttadvāratā ca bhojane amattaññutā ca (16) muṭṭhassaccañca asampajaññañca (17) sīlavipatti ca diṭṭhivipatti ca (18) ajjhattasaṃyojanañca bahiddhāsaṃyojanañca
(1)忿与恨 (2)覆与恼 (3)嫉与悭 (4)谄与诳 (5)无明与有爱 (6)有见与无有见 (7)常见与断见 (8)有边见与无边见 (9)前际随见与后际随见 (10)无惭与无愧 (11)难教与恶友 (12)不正直与不柔软 (13)无忍与不温顺 (14)不巧妙与不亲切 (15)诸根不守护门与食不知量 (16)失念与不正知 (17)戒失坏与见失坏 (18)内结与外结
Dukaṃ. · 二法
3. Tikamātikā3. 三法论母
§834
(1) Tīṇi akusalamūlāni (2) tayo akusalavitakkā (3) tisso akusalasaññā (4) tisso akusaladhātuyo (5) tīṇi duccaritāni (6) tayo āsavā (7) tīṇi saṃyojanāni (8) tisso taṇhā (9) aparāpi tisso taṇhā (10) aparāpi tisso taṇhā (11) tisso esanā (12) tisso vidhā (13) tīṇi bhayāni (14)tīṇi tamāni (15) tīṇi titthāyatanāni (16) tayo kiñcanā (17) tīṇi aṅgaṇāni (18) tīṇi malāni (19) tīṇi visamāni (20) aparānipi tīṇi visamāni (21) tayo aggī (22) tayo kasāvā (23) aparepi tayo kasāvā (24)assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi (25) arati, vihesā, adhammacariyā (26)dovacassatā, pāpamittatā, nānattasaññā (27) uddhaccaṃ, kosajjaṃ, pamādo (28) asantuṭṭhitā, asampajaññatā, mahicchatā (29) ahirikaṃ, anottappaṃ, pamādo (30)anādariyaṃ, dovacassatā, pāpamittatā (31) assaddhiyaṃ, avadaññutā, kosajjaṃ (32) uddhaccaṃ, asaṃvaro, dussīlyaṃ (33) ariyānaṃ adassanakamyatā, saddhammaṃ asotukamyatā, upārambhacittatā (34) muṭṭhassaccaṃ, asampajaññaṃ, cetaso vikkhepo (35)ayoniso manasikāro, kummaggasevanā, cetaso ca līnattaṃ
(1)三不善根 (2)三不善寻 (3)三不善想 (4)三不善界 (5)三恶行 (6)三漏 (7)三结 (8)三爱 (9)另三爱 (10)另三爱 (11)三寻求 (12)三类 (13)三怖畏 (14)三暗 (15)三外道处 (16)三物 (17)三垢 (18)三污 (19)三不平等 (20)另三不平等 (21)三火 (22)三染 (23)另三染 (24)味着见、我随见、邪见 (25)不乐、恼害、非法行 (26)难教、恶友、种种想 (27)掉举、懈怠、放逸 (28)不知足、不正知、大欲 (29)无惭、无愧、放逸 (30)不恭敬、难教、恶友 (31)不信、不施、懈怠 (32)掉举、不律仪、恶戒 (33)不欲见圣者、不欲闻正法、挑剔心 (34)失念、不正知、心散乱 (35)非如理作意、行恶道、心沉滞
Tikaṃ. · 三法
4. Catukkamātikā4. 四法论母
§835
(1) Cattāro āsavā (2) cattāro ganthā (3) cattāro oghā (4) cattāro yogā (5) cattāri upādānāni (6) cattāro taṇhuppādā (7) cattāri agatigamanāni (8) cattāro vipariyāsā (9) cattāro anariyavohārā (10) aparepi cattāro anariyavohārā (11) cattāri duccaritāni (12) aparānipi cattāri duccaritāni (13)cattāri bhayāni (14) aparānipi cattāri bhayāni (15) catasso diṭṭhiyo
(1)四漏 (2)四缚 (3)四暴流 (4)四轭 (5)四取 (6)四爱生 (7)四非道 (8)四颠倒 (9)四非圣说 (10)另四非圣说 (11)四恶行 (12)另四恶行 (13)四怖畏 (14)另四怖畏 (15)四见
Catukkaṃ. · 四法
5. Pañcakamātikā5. 五法论母
§836
(1) Pañcorambhāgiyāni saṃyojanāni (2) pañcuddhambhāgiyāni saṃyojanāni (3) pañca macchariyāni (4) pañca saṅgā (5) pañca sallā (6) pañca cetokhilā (7)pañca cetasovinibandhā (8) pañca nīvaraṇāni (9) pañca kammāni ānantarikāni (10) pañca diṭṭhiyo (11) pañca verā (12) pañca byasanā (13) pañca akkhantiyā ādīnavā (14) pañca bhayāni (15) pañca diṭṭhadhammanibbānavādā
(1)五下分结 (2)五上分结 (3)五悭 (4)五缚 (5)五箭 (6)五心荒芜 (7)五心缚 (8)五盖 (9)五无间业 (10)五见 (11)五怨 (12)五衰 (13)五不忍之过患 (14)五怖畏 (15)五现法涅槃论者
Pañcakaṃ. · 五法
6. Chakkamātikā6. 六法论母
§837
(1) Cha vivādamūlāni (2) cha chandarāgā (3) cha virodhavatthūni (4) cha taṇhākāyā (5) cha agāravā (6) cha parihāniyā dhammā (7) aparepi cha parihāniyā dhammā (8) cha somanassupavicārā (9) cha domanassupavicārā (10) cha upekkhupavicārā (11) cha gehasitāni somanassāni (12) cha gehasitāni domanassāni (13) cha gehasitā upekkhā (14) cha diṭṭhiyo
(1)六诤根 (2)六欲贪 (3)六违诤事 (4)六爱身 (5)六不恭敬 (6)六退法 (7)另六退法 (8)六喜行 (9)六忧行 (10)六舍行 (11)六在家喜 (12)六在家忧 (13)六在家舍 (14)六见
Chakkaṃ. · 六法
7. Sattakamātikā7. 七法论母
§838
(1) Satta anusayā (2) satta saṃyojanāni (3) satta pariyuṭṭhānāni (4)satta asaddhammā (5) satta duccaritāni (6) satta mānā (7) satta diṭṭhiyo
(1)七随眠 (2)七结 (3)七缠 (4)七非法 (5)七恶行 (6)七慢 (7)七见
Sattakaṃ. · 七法
8. Aṭṭhakamātikā8. 八法论母
§839
(1) Aṭṭha kilesavatthūni (2) aṭṭha kusītavatthūni (3) aṭṭhasu lokadhammesu cittassa paṭighāto (4) aṭṭha anariyavohārā (5) aṭṭha micchattā (6) aṭṭha purisadosā (7) aṭṭha asaññivādā (8) aṭṭha nevasaññināsaññivādā
(1) 八种烦恼事 (2) 八种懈怠事 (3) 于八世间法心的违逆 (4) 八种非圣说 (5) 八种邪性 (6) 八种人的过失 (7) 八种无想论 (8) 八种非想非非想论
Aṭṭhakaṃ. · 八法
9. Navakamātikā9. 九法论母
§840
(1) Nava āghātavatthūni (2) nava purisamalāni (3) navavidhā mānā (4)nava taṇhāmūlakā dhammā (5) nava iñjitāni (6) nava maññitāni (7) nava phanditāni (8) nava papañcitāni (9) nava saṅkhatāni
(1) 九种忿怒事 (2) 九种人的垢秽 (3) 九种慢 (4) 九种渴爱为根的法 (5) 九种动摇 (6) 九种思量 (7) 九种戏论 (8) 九种虚妄分别论 (9) 九种有为
Navakaṃ. · 九法
10. Dasakamātikā10. 十法论母
§841
(1) Dasa kilesavatthūni (2) dasa āghātavatthūni (3) dasa akusalakammapathā (4) dasa saṃyojanāni (5) dasa micchattā (6) dasavatthukā micchādiṭṭhi (7) dasavatthukā antaggāhikā diṭṭhi
(1) 十种烦恼事 (2) 十种忿怒事 (3) 十不善业道 (4) 十结 (5) 十种邪性 (6) 十事为基础的邪见 (7) 十事为基础的边执见
Dasakaṃ. · 十法
§842
Aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti. Iti atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā aṭṭha taṇhāvicaritasataṃ hoti. Yāni ca dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā.
依于内的执取有十八渴爱行,依于外的执取有十八渴爱行,将它们合并、集合起来,有三十六渴爱行。如此,过去的三十六渴爱行,未来的三十六渴爱行,现在的三十六渴爱行,将它们合并、集合起来,有一百零八渴爱行。以及世尊在《梵网经》的分别论中所说的六十二见。
Mātikā. · 论母
1. Ekakaniddeso
1. 非法品的分别论
(1) Jātimado(1) 生慢
§843
Tattha katamo jātimado? Jātiṃ paṭicca mado majjanā majjitattaṃ māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘jātimado’’.
其中,什么是生慢?缘于生而有慢、陶醉、陶醉性、我慢、思量、思量性、高举、高举性、旗帜、执持、欲求旗帜之心——这称为「生慢」。
(2-27) Gottamadādī(2-27) 姓慢等
§844
Tattha katamo gottamado? Gottaṃ paṭicca…pe… ārogyaṃ paṭicca…pe… yobbanaṃ paṭicca…pe… jīvitaṃ paṭicca…pe… lābhaṃ paṭicca…pe… sakkāraṃ paṭicca…pe… garukāraṃ paṭicca…pe… purekkhāraṃ paṭicca…pe… parivāraṃ paṭicca…pe… bhogaṃ paṭicca…pe… vaṇṇaṃ paṭicca…pe… sutaṃ paṭicca…pe… paṭibhānaṃ paṭicca…pe… rattaññutaṃ paṭicca…pe… piṇḍapātikattaṃ paṭicca…pe… anavaññātaṃ paṭicca…pe… iriyāpathaṃ paṭicca…pe… iddhiṃ paṭicca…pe… yasaṃ paṭicca…pe… sīlaṃ paṭicca…pe… jhānaṃ paṭicca…pe… sippaṃ paṭicca…pe… ārohaṃ paṭicca…pe… pariṇāhaṃ paṭicca…pe… saṇṭhānaṃ paṭicca…pe… pāripūriṃ paṭicca mado majjanā majjitattaṃ māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘pāripūrimado’’.
其中,什么是族姓慢?缘于族姓……缘于健康……缘于青春……缘于生命……缘于利得……缘于恭敬……缘于尊重……缘于礼敬……缘于眷属……缘于财富……缘于容色……缘于所闻……缘于辩才……缘于夜分智……缘于乞食者性……缘于不被轻视……缘于威仪路……缘于神通……缘于名声……缘于戒……缘于禅那……缘于技艺……缘于登上……缘于周长……缘于形状……缘于圆满而有慢、陶醉、陶醉性、我慢、思量、思量性、高举、高举性、旗帜、执持、欲求旗帜之心——这称为「圆满慢」。
(28) Mado(28) 慢
§845
Tattha katamo mado? Yo mado majjanā majjitattaṃ māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘mado’’.
其中,什么是慢?凡是慢、陶醉、陶醉性、我慢、思量、思量性、高举、高举性、旗帜、执持、欲求旗帜之心——这称为「慢」。
(29) Pamādo(29) 放逸
§846
Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati ‘‘pamādo’’.
于此,什么是放逸?于身恶行、或语恶行、或意恶行、或于五欲功德,心的放纵、放纵的给与,或于诸善法的修习,不恭敬地作、不持续地作、不坚固地作、退缩的行为、舍弃意欲、舍弃重担、不实践、不修习、不多作、不确立、不努力——放逸,凡如此的放逸、放逸性、放逸状态——这称为「放逸」。
(30) Thambho(30) 僵硬
§847
Tattha katamo thambho? Yo thambho thambhanā thambhitattaṃ kakkhaḷiyaṃ phārusiyaṃ ujucittatā amudutā – ayaṃ vuccati ‘‘thambho’’.
于此,什么是僵硬?凡僵硬、僵硬性、僵硬状态、粗硬、粗糙、心的刚直、不柔软——这称为「僵硬」。
(31) Sārambho(31) 激愤
§848
Tattha katamo sārambho? Yo sārambho paṭisārambho sārambhanā paṭisārambhanā paṭisārambhitattaṃ – ayaṃ vuccati ‘‘sārambho’’.
于此,什么是激愤?凡激愤、对抗激愤、激愤性、对抗激愤性、对抗激愤状态——这称为「激愤」。
(32) Atricchatā(32) 少欲
§849
Tattha katamā atricchatā? Itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā , yā evarūpā icchā icchāgatā atricchatā rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘atricchatā’’.
于此,什么是无知足?对于各种衣、钵食、住所、病者所需的医药资具,或对于五欲功德,不满足者的更多欲求,凡如此的欲、欲的状态、无知足、贪、有贪、心的有贪——这称为「无知足」。
(33) Mahicchatā(33) 多欲
§850
Tattha katamā mahicchatā? Itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘mahicchatā’’.
于此,什么是大欲?对于各种衣、钵食、住所、病者所需的医药资具,或对于五欲功德,不满足者的更多欲求,凡如此的欲、欲的状态、大欲、贪、有贪、心的有贪——这称为「大欲」。
(34) Pāpicchatā(34) 恶欲
§851
Tattha katamā pāpicchatā? Idhekacco assaddho samāno ‘‘saddhoti maṃ jano jānātū’’ti icchati, dussīlo samāno ‘‘sīlavāti maṃ jano jānātū’’ti icchati, appassuto samāno ‘‘bahussutoti maṃ jano jānātū’’ti icchati, saṅgaṇikārāmo samāno ‘‘pavivittoti maṃ jano jānātū’’ti icchati, kusīto samāno ‘‘āraddhavīriyoti maṃ jano jānātū’’ti icchati, muṭṭhassatī samāno ‘‘upaṭṭhitassatīti maṃ jano jānātū’’ti icchati, asamāhito samāno ‘‘samāhitoti maṃ jano jānātū’’ti icchati, duppañño samāno ‘‘paññavāti maṃ jano jānātū’’ti icchati, akhīṇāsavo samāno ‘‘khīṇāsavoti maṃ jano jānātū’’ti icchati – yā evarūpā icchā icchāgatā pāpicchatā rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘pāpicchatā’’.
于此,什么是恶欲?于此,某人无信而欲「愿人们知我为有信者」,破戒而欲「愿人们知我为持戒者」,少闻而欲「愿人们知我为多闻者」,乐群众而欲「愿人们知我为远离者」,懈怠而欲「愿人们知我为精进者」,失念而欲「愿人们知我为具念者」,不得定而欲「愿人们知我为得定者」,劣慧而欲「愿人们知我为有慧者」,漏未尽而欲「愿人们知我为漏尽者」——凡如此的欲、欲的状态、恶欲、贪、有贪、心的有贪——这称为「恶欲」。
(35) Siṅgaṃ(35) 角
§852
Tattha katamaṃ siṅgaṃ? Yaṃ siṅgaṃ siṅgāratā cāturatā cāturiyaṃ parikkhattatā pārikkhattiyaṃ – idaṃ vuccati ‘‘siṅgaṃ’’.
于此,什么是装饰?凡装饰、装饰性、巧妙、巧妙性、修饰、修饰性——这称为「装饰」。
(36) Tintiṇaṃ(36) 铃
§853
Tattha katamaṃ tintiṇaṃ? Yaṃ tintiṇaṃ tintiṇāyanā tintiṇāyitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā – idaṃ vuccati ‘‘tintiṇaṃ’’.
于此,什么是谄媚?凡谄媚、谄媚行、谄媚状态、贪婪、贪婪行、贪婪状态、摇尾乞怜、希求称赞——这称为「谄媚」。
(37) Cāpalyaṃ(37) 轻浮
§854
Tattha katamaṃ cāpalyaṃ? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā giddhikatā giddhikattaṃ capalatā cāpalyaṃ – idaṃ vuccati ‘‘cāpalyaṃ’’.
于此,什么是轻浮?对衣的装饰、对钵的装饰、对住所的装饰,或对此臭身的装饰,或对外在资具的装饰、庄严、嬉戏、游戏、贪婪、贪婪性、轻率、轻浮——这称为「轻浮」。
(38) Asabhāgavutti(38) 不和合行
§855
Tattha katamaṃ asabhāgavutti? Mātari vā pitari vā jeṭṭhe vā bhātari vā ācariyesu vā upajjhāye vā buddhe vā sāvakesu vā aññataraññataresu garuṭṭhāniyesu vippaṭikūlaggāhitā vipaccanīkasātatā anādariyaṃ anādariyatā agāravatā appatissavatā – ayaṃ vuccati ‘‘asabhāgavutti’’.
于此,什么是不和合行?对母亲、或父亲、或兄长、或姊妹、或诸师、或戒师、或佛、或诸声闻、或某某应尊敬处,采取对立、持续敌对、不恭敬、不恭敬性、不尊重、不礼敬——这称为「不和合行」。
(39) Arati(39) 不乐
§856
Tattha katamā arati? Pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā – ayaṃ vuccati ‘‘arati’’.
于此,什么是不乐?对边远的住所、或某某增上善法的不乐、不乐性、不喜、不喜乐、厌倦、焦虑——这称为「不乐」。
(40) Tandī(40) 懈怠
§857
Tattha katamā tandī? Yā tandī tandiyanā tandimanakatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ – ayaṃ vuccati ‘‘tandī’’.
于此,什么是懈怠?懈怠、懈怠性、懈怠状态、懒惰、懒惰性、懒惰状态——这称为「懈怠」。
(41) Vijambhitā(41) 呵欠
§858
Tattha katamā vijambhitā? Yā kāyassa jambhanā vijambhanā ānamanā vinamanā sannamanā paṇamanā byādhiyakaṃ – ayaṃ vuccati ‘‘vijambhitā’’.
于此,什么是呵欠?身的张开、扩张、弯曲、屈曲、俯曲、低垂、疾病——这称为「呵欠」。
(42) Bhattasammado(42) 食昏沉
§859
Tattha katamo bhattasammado? Yā bhuttāvissa bhattamucchā bhattakilamatho bhattapariḷāho kāyaduṭṭhullaṃ – ayaṃ vuccati ‘‘bhattasammado’’.
于此,什么是食后昏迷?已食者的食物昏迷、食物疲倦、食物热恼、身粗重——这称为「食后昏迷」。
(43) Cetaso ca līnattaṃ(43) 心沉没
§860
Tattha katamaṃ cetaso ca līnattaṃ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thīyanā thīyitattaṃ cittassa – idaṃ vuccati ‘‘cetaso ca līnattaṃ’’.
于此,什么是心的沉滞?心的不适业性、不适作性、沉没、陷没、沉滞、沉滞性、沉滞状态、昏沉、昏沉性、昏沉状态——这称为「心的沉滞」。
(44) Kuhanā(44) 诈
§861
Tattha katamā kuhanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭhapanā ṭhapanā saṇṭhapanā bhākuṭitā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – ayaṃ vuccati ‘‘kuhanā’’.
于此,什么是诈现?依于利养恭敬名闻的恶欲者、欲望显现者,以资具受用的计算、或以旁敲侧击、或以威仪的设置、安置、建立、皱眉、皱眉性、诈现、诈现性、诈现状态——这称为「诈现」。
(45) Lapanā(45) 谄
§862
Tattha katamā lapanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭayatā – ayaṃ vuccati ‘‘lapanā’’.
其中,什么是「谄媚」?依止于利养、恭敬、名声的恶欲者、欲望显现者,对他人的攀谈、谄媚、交谈、闲谈、共谈、奉承、共奉承、赞扬、共赞扬、说悦耳语、谄媚性、豆汤性、奉承——这称为「谄媚」。
(46) Nemittikatā(46) 示相
§863
Tattha katamā nemittikatā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ nimittakammaṃ obhāso obhāsakammaṃ sāmantajappā parikathā – ayaṃ vuccati ‘‘nemittikatā’’.
其中,什么是「作相」?依止于利养、恭敬、名声的恶欲者、欲望显现者,对他人的作相、作相之业、暗示、暗示之业、旁敲侧击、迂回说法——这称为「作相」。
(47) Nippesikatā(47) 激磨
§864
Tattha katamā nippesikatā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ akkosanā vambhanā garahaṇā ukkhepanā samukkhepanā khipanā saṅkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṃsikatā – ayaṃ vuccati ‘‘nippesikatā’’.
其中,什么是「激磨」?依止于利养、恭敬、名声的恶欲者、欲望显现者,对他人的辱骂、讥讽、责难、举发、共举发、投掷、共投掷、使堕落、使共堕落、说无德、背后吃肉——这称为「激磨」。
(48) Lābhena lābhaṃ nijigīsanatā(48) 以利求利
§865
Tattha katamā lābhena lābhaṃ nijigīsanatā? Lābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṃ āmisaṃ amutra harati amutra vā laddhaṃ āmisaṃ idha āharati, yā evarūpā āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā – ayaṃ vuccati ‘‘lābhena lābhaṃ nijigīsanatā’’.
其中,什么是「以利求利」?依止于利养、恭敬、名声的恶欲者、欲望显现者,将从此处所得的利养带到彼处,或将从彼处所得的利养带到此处,如此对利养的希求、遍求、遍寻、寻求、寻觅、遍寻觅——这称为「以利求利」。
(49) Seyyohamasmīti māno(49) 我胜慢
§866
Tattha katamo seyyohamasmīti māno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mānaṃ jappeti, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘seyyohamasmīti māno’’.
其中,什么是「我胜慢」?此处,某人因生、姓、家族、容色、财富、学问、工巧处、技艺处、明处、多闻、辩才或某种事物而生起慢,如此的慢、自慢、自慢性、高举、高慢、幢、执取、欲为标帜之心——这称为「我胜慢」。
(50) Sadisohamasmīti māno(50) 我等慢
§867
Tattha katamo sadisohamasmīti māno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mānaṃ jappeti, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘sadisohamasmīti māno’’.
其中,什么是「我等慢」?此处,某人因生、姓、家族、容色、财富、学问、工巧处、技艺处、明处、多闻、辩才或某种事物而生起慢,如此的慢、自慢、自慢性、高举、高慢、幢、执取、欲为标帜之心——这称为「我等慢」。
(51) Hīnohamasmīti māno(51) 我劣慢
§868
Tattha katamo hīnohamasmīti māno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā omānaṃ jappeti, yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo – ayaṃ vuccati ‘‘hīnohamasmīti māno’’.
其中,什么是「我劣慢」?此处,某人因生、姓、家族、容色、财富、学问、工巧处、技艺处、明处、多闻、辩才或某种事物而生起卑慢,如此的卑慢、卑自慢、卑自慢性、轻蔑、轻视、轻视性、自卑、自贬、自轻——这称为「我劣慢」。
(52) Seyyassa seyyohamasmīti māno(52) 对胜者我胜慢
§869
Tattha katamo seyyassa seyyohamasmīti māno? Idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi seyyaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti. Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘seyyassa seyyohamasmīti māno’’.
其中,什么是「对胜者我胜慢」?此处,某人因生、姓、家族、容色、财富、学问、工巧处、技艺处、明处、多闻、辩才或某种事物而胜于他人,将自己置于比他人更胜;他依此而生起慢。如此的慢、自慢、自慢性、高举、高慢、幢、执取、欲为标帜之心——这称为「对胜者我胜慢」。
(53) Seyyassa sadisohamasmīti māno「我与彼相等」之慢
§870
Tattha katamo seyyassa sadisohamasmīti māno? Idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti. Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘seyyassa sadisohamasmīti māno’’.
于此,什么是「对于胜者,我与之相等」之慢?于此,某人在出生、或种姓、或家族、或容貌美好、或财富、或学问、或工作处、或技艺处、或明处、或多闻、或辩才、或某种其他事物方面胜于他人,他将自己置于与他人相等;他依此而生起慢。凡如此之慢、慢想、慢想性、高举、高举性、旗帜、执持、心的幢幡欲——这称为「对于胜者,我与之相等」之慢。
(54) Seyyassa hīnohamasmīti māno(54) 对于劣者认为「我比他低劣」的慢
§871
Tattha katamo seyyassa hīnohamasmīti māno? Idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi hīnaṃ attānaṃ dahati; so taṃ nissāya omānaṃ jappeti. Yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo – ayaṃ vuccati ‘‘seyyassa hīnohamasmīti māno’’.
于此,什么是「对于胜者,我劣于彼」之慢?于此,某人在出生、或种姓、或家族、或容貌美好、或财富、或学问、或工作处、或技艺处、或明处、或多闻、或辩才、或某种其他事物方面胜于他人,他将自己置于劣于他人;他依此而生起卑慢。凡如此之卑慢、卑慢想、卑慢想性、轻蔑、轻视、轻视性、自卑、自贬、自我轻视——这称为「对于胜者,我劣于彼」之慢。
(55) Sadisassa seyyohamasmīti māno(55) 对相等者(生起)「我较胜」之慢
§872
Tattha katamo sadisassa seyyohamasmīti māno? Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā…pe… aññataraññatarena vatthunā parehi seyyaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti. Yo evarūpo māno maññanā maññitattaṃ…pe… ketukamyatā cittassa – ayaṃ vuccati ‘‘sadisassa seyyohamasmīti māno’’.
于此,什么是「对于相等者,我胜于彼」之慢?于此,某人在出生、或种姓、或家族、或……乃至……或某种其他事物方面与他人相等,他将自己置于胜于他人;他依此而生起慢。凡如此之慢、慢想、慢想性、……乃至……心的幢幡欲——这称为「对于相等者,我胜于彼」之慢。
(56) Sadisassa sadisohamasmīti māno「我与相等者相等」是慢
§873
Tattha katamo sadisassa sadisohamasmīti māno? Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā…pe… aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti. Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘sadisassa sadisohamasmīti māno’’.
于此,什么是「对于相等者,我与之相等」之慢?于此,某人在出生、或种姓、或家族、或……乃至……或某种其他事物方面与他人相等,他将自己置于与他人相等;他依此而生起慢。凡如此之慢、慢想、慢想性、高举、高举性、旗帜、执持、心的幢幡欲——这称为「对于相等者,我与之相等」之慢。
(57) Sadisassa hīnohamasmīti māno对相等者「我比他低劣」是慢
§874
Tattha katamo sadisassa hīnohamasmīti māno? Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā…pe… aññataraññatarena vatthunā parehi hīnaṃ attānaṃ dahati; so taṃ nissāya omānaṃ jappeti. Yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo – ayaṃ vuccati ‘‘sadisassa hīnohamasmīti māno’’.
于此,什么是「对于相等者,我劣于彼」之慢?于此,某人在出生、或种姓、或家族、或……乃至……或某种其他事物方面与他人相等,他将自己置于劣于他人;他依此而生起卑慢。凡如此之卑慢、卑慢想、卑慢想性、轻蔑、轻视、轻视性、自卑、自贬、自我轻视——这称为「对于相等者,我劣于彼」之慢。
(58) Hīnassa seyyohamasmīti māno对于劣者起「我较胜」之慢
§875
Tattha katamo hīnassa seyyohamasmīti māno? Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā…pe… aññataraññatarena vatthunā parehi seyyaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti. Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘hīnassa seyyohamasmīti māno’’.
于此,什么是「对于劣者,我胜于彼」之慢?于此,某人在出生、或种姓、或家族、或……乃至……或某种其他事物方面劣于他人,他将自己置于胜于他人;他依此而生起慢。凡如此之慢、慢想、慢想性、高举、高举性、旗帜、执持、心的幢幡欲——这称为「对于劣者,我胜于彼」之慢。
(59) Hīnassa sadisohamasmīti māno「我与劣者相等」之慢
§876
Tattha katamo hīnassa sadisohamasmīti māno? Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā…pe… aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti. Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘hīnassa sadisohamasmīti māno’’.
于此,什么是「对于劣者,我与之相等」之慢?于此,某人在出生、或种姓、或家族、或……乃至……或某种其他事物方面劣于他人,他将自己置于与他人相等;他依此而生起慢。凡如此之慢、慢想、慢想性、高举、高举性、旗帜、执持、心的幢幡欲——这称为「对于劣者,我与之相等」之慢。
(60) Hīnassa hīnohamasmīti māno(60) 对于低劣者,「我是低劣的」之慢
§877
Tattha katamo hīnassa hīnohamasmīti māno? Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā…pe… aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; so taṃ nissāya omānaṃ jappeti. Yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo – ayaṃ vuccati ‘‘hīnassa hīnohamasmīti māno’’.
于此,什么是「对于劣者,我劣于彼」之慢?于此,某人在出生、或种姓、或家族、或……乃至……或某种其他事物方面劣于他人,他将自己置于与他人相等;他依此而生起卑慢。凡如此之卑慢、卑慢想、卑慢想性、轻蔑、轻视、轻视性、自卑、自贬、自我轻视——这称为「对于劣者,我劣于彼」之慢。
(61) Māno
§878
Tattha katamo māno? Yo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘māno’’.
其中,什么是慢?凡是慢、自慢、自慢性、高举、高举性、旗帜、执持、欲为幢相之心——这称为「慢」。
(62) Atimāno(62) 过慢
§879
Tattha katamo atimāno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā…pe… aññataraññatarena vatthunā parehi attānaṃ atimaññati. Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘atimāno’’.
其中,什么是过慢?于此,某人以生或姓或家族……乃至……以某种事物而过慢于他人。凡是如此之慢、自慢、自慢性、高举、高举性、旗帜、执持、欲为幢相之心——这称为「过慢」。
(63) Mānātimāno(63) 慢与过慢
§880
Tattha katamo mānātimāno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā…pe… aññataraññatarena vatthunā pubbakālaṃ parehi sadisaṃ attānaṃ dahati, aparakālaṃ attānaṃ seyyaṃ dahati. Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘mānātimāno’’.
其中,什么是慢过慢?于此,某人以生或姓或家族……乃至……以某种事物,前时认为自己与他人相等,后时认为自己更胜。凡是如此之慢、自慢、自慢性、高举、高举性、旗帜、执持、欲为幢相之心——这称为「慢过慢」。
(64) Omāno(64) 轻慢
§881
Tattha katamo omāno? Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā omānaṃ jappeti. Yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo – ayaṃ vuccati ‘‘omāno’’.
其中,什么是卑慢?于此,某人以生或姓或家族或容色之美或财富或学问或业处或技能处或明处或多闻或辩才或某种事物而生起卑慢。凡是如此之卑慢、卑自慢、卑自慢性、轻蔑、轻视、轻视性、自卑、自贬、自轻——这称为「卑慢」。
(65) Adhimāno增上慢
§882
Tattha katamo adhimāno? Appatte pattasaññitā, akate katasaññitā, anadhigate adhigatasaññitā, asacchikate sacchikatasaññitā, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘adhimāno’’.
其中,什么是增上慢?未得而有得想,未作而有作想,未证而有证想,未作证而有作证想,凡是如此之慢、自慢、自慢性、高举、高举性、旗帜、执持、欲为幢相之心——这称为「增上慢」。
(66) Asmimāno(66) 我慢
§883
Tattha katamo asmimāno? Rūpaṃ asmīti māno, asmīti chando , asmīti anusayo, vedanā…pe… saññā…pe… saṅkhārā…pe… viññāṇaṃ asmīti māno, asmīti chando, asmīti anusayo, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘asmimāno’’.
其中,什么是我慢?色是我之慢,是我之欲,是我之随眠;受……乃至……想……乃至……行……乃至……识是我之慢,是我之欲,是我之随眠,凡是如此之慢、自慢、自慢性、高举、高举性、旗帜、执持、欲为幢相之心——这称为「我慢」。
(67) Micchāmāno邪见者
§884
Tattha katamo micchāmāno? Idhekacco pāpakena vā kammāyatanena pāpakena vā sippāyatanena pāpakena vā vijjāṭṭhānena pāpakena vā sutena pāpakena vā paṭibhānena pāpakena vā sīlena pāpakena vā vatena pāpakena vā sīlabbatena pāpikāya vā diṭṭhiyā aññataraññatarena vatthunā mānaṃ jappeti, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati ‘‘micchāmāno’’.
其中,什么是邪慢?于此,某人以恶的业处或恶的技能处或恶的明处或恶的多闻或恶的辩才或恶的戒或恶的行或恶的戒禁或恶的见或某种事物而生起慢,凡是如此之慢、自慢、自慢性、高举、高举性、旗帜、执持、欲为幢相之心——这称为「邪慢」。
(68) Ñātivitakko(68) 亲戚寻
§885
Tattha katamo ñātivitakko? Ñātake ārabbha gehasito takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘ñātivitakko’’.
其中,什么是亲戚寻?缘于亲戚而起的家居之寻、寻求、邪思惟——这称为「亲戚寻」。
(69) Janapadavitakko国土寻
§886
Tattha katamo janapadavitakko? Janapadaṃ ārabbha gehasito takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘janapadavitakko’’.
于此,什么是国土寻?缘于国土而起的在家执取的寻、思惟、邪思惟——这称为「国土寻」。
(70) Amaravitakko不死寻
§887
Tattha katamo amaravitakko? Dukkarakāritāpaṭisaṃyutto vā diṭṭhigatapaṭisaṃyutto vā gehasito takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘amaravitakko’’.
于此,什么是不死寻?与苦行相应的,或与见执取相应的在家执取的寻、思惟、邪思惟——这称为「不死寻」。
(71) Parānuddayatāpaṭisaṃyutto vitakko与怜悯他人相应的寻
§888
Tattha katamo parānuddayatāpaṭisaṃyutto vitakko? Idhekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā vā yogaṃ āpajjati. Yo tattha gehasito takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘parānuddayatāpaṭisaṃyutto vitakko’’.
于此,什么是与怜悯他人相应的寻?于此,某人与在家人混杂而住,与之同喜同忧,于乐者而乐,于苦者而苦,于生起的事务应作时,自己参与其中。凡于此的在家执取的寻、思惟、邪思惟——这称为「与怜悯他人相应的寻」。
(72) Lābhādipaṭisaṃyutto vitakko(72) 与利得等相应的寻
§889
Tattha katamo lābhasakkārasilokapaṭisaṃyutto vitakko? Lābhasakkārasilokaṃ ārabbha gehasito takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘lābhasakkārasilokapaṭisaṃyutto vitakko’’.
于此,什么是与利养恭敬名闻相应的寻?缘于利养恭敬名闻而起的在家执取的寻、思惟、邪思惟——这称为「与利养恭敬名闻相应的寻」。
(73) Anavaññattipaṭisaṃyutto vitakko(73) 与不告知相应的寻
§890
Tattha katamo anavaññattipaṭisaṃyutto vitakko? Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mā maṃ pare avajāniṃsūti. Yo tattha gehasito takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘anavaññattipaṭisaṃyutto vitakko’’.
于此,什么是与不被轻视相应的寻?于此,某人因生、因姓、因家族、因肤色美丽、因财富、因学问、因工巧处、因技艺处、因明处、因多闻、因辩才、或因其他某种事物而「愿他人不轻视我」。凡于此的在家执取的寻、思惟、邪思惟——这称为「与不被轻视相应的寻」。
Ekakaṃ. · 一法
2. Dukaniddeso
2. 二法的分别论
(1) Kodho ca upanāho ca忿与恨
§891
(Ka) tattha katamo kodho? Yo kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati ‘‘kodho’’.
(甲)于此,什么是忿?凡是忿、忿怒、忿怒性、嗔、嗔恨、嗔恨性、嗔恚、嗔恚行、嗔恚性、对抗、反对、凶暴、阿苏罗性、心的不满意——这称为「忿」。
(Kha) tattha katamo upanāho? Pubbakālaṃ kodho, aparakālaṃ upanāho. Yo evarūpo upanāho upanayhanā upanayhitattaṃ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkammaṃ kodhassa – ayaṃ vuccati ‘‘upanāho’’.
(乙)于此,什么是恨?前时是忿,后时是恨。凡如是的恨、怀恨、怀恨性、积蓄、保持、保存、连续、持续、忿的坚固——这称为「恨」。
(2) Makkho ca paḷāso ca覆与悭
§892
(Ka) tattha katamo makkho? Yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ – ayaṃ vuccati ‘‘makkho’’.
(甲)于此,什么是覆?凡是覆、覆行、覆的状态、残酷、残酷的行为——这称为「覆」。
(Kha) tattha katamo paḷāso? Yo paḷāso paḷāsāyanā paḷāsāhāro vivādaṭṭhānaṃ yugaggāho appaṭinissaggo – ayaṃ vuccati ‘‘paḷāso’’.
(乙)于此,什么是恼害?凡是恼害、恼害行、恼害的摄取、诤论之处、轭的执取、不舍弃——这称为「恼害」。
(3) Issā ca macchariyañca(3) 嫉妒与悭吝
§893
(Ka) tattha katamā issā? Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ – ayaṃ vuccati ‘‘issā’’.
(甲)于此,什么是嫉?凡是对他人的利养、恭敬、尊重、礼敬、顶礼、供养的嫉、嫉行、嫉的状态、妒、妒行、妒的状态——这称为「嫉」。
(Kha) tattha katamaṃ macchariyaṃ? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati ‘‘macchariyaṃ’’.
(乙)于此,什么是悭?有五种悭——住所悭、家族悭、利养悭、称赞悭、法悭。凡是如此的悭、悭行、悭的状态、吝啬、悭吝、吝啬性、心的不施与状态——这称为「悭」。
(4) Māyā ca sāṭheyyañca(4) 诡诈与欺瞒
§894
(Ka) tattha katamā māyā? Idhekacco kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā tassa paṭicchādanahetuṃ pāpikaṃ icchaṃ paṇidahati. ‘‘Mā maṃ jaññā’’ti icchati. ‘‘Mā maṃ jaññā’’ti saṅkappeti. ‘‘Mā maṃ jaññā’’ti vācaṃ bhāsati. ‘‘Mā maṃ jaññā’’ti kāyena parakkamati. Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati ‘‘māyā’’.
(甲)于此,什么是诈?于此,某人以身行恶行,以语行恶行,以意行恶行,为了隐藏它而发起恶欲:「愿他人不知我」而欲求,「愿他人不知我」而思惟,「愿他人不知我」而说语,「愿他人不知我」而以身努力。凡是如此的诈、诈性、欺诳、诡诈、欺骗、散布、回避、隐藏、遮隐、覆盖、隐蔽、不显露行、不开显行、隐蔽、恶作——这称为「诈」。
(Kha) tattha katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho. Yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattatā pārikkhattiyaṃ – idaṃ vuccati ‘‘sāṭheyyaṃ’’.
(乙)于此,什么是谄?于此,某人是谄者、极谄者。凡于此的谄、谄性、谄曲、顽固、顽固性、狡猾、狡猾性——这称为「谄」。
(5) Avijjā ca bhavataṇhā ca(5) 无明与有爱
§895
(Ka) tattha katamā avijjā? Yaṃ aññāṇaṃ adassanaṃ…pe… avijjālaṅgī moho akusalamūlaṃ – ayaṃ vuccati ‘‘avijjā’’.
(甲)于此,什么是无明?凡是无智、不见……(中略)……无明随眠、痴、不善根——这称为「无明」。
(Kha) tattha katamā bhavataṇhā? Yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṃ – ayaṃ vuccati ‘‘bhavataṇhā’’.
(乙)于此,什么是有渴爱?凡是对诸有的有欲、有贪、有喜、有渴爱、有爱著、有热恼、有迷恋、有耽著——这称为「有渴爱」。
(6) Bhavadiṭṭhi ca vibhavadiṭṭhi ca(6) 有见与无有见
§896
(Ka) tattha katamā bhavadiṭṭhi? ‘‘Bhavissati attā ca loko cā’’ti – yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘bhavadiṭṭhi’’.
(甲)于此,什么是有见?「我与世间将有」——凡如是之见、见处……乃至……颠倒执取——这被称为「有见」。
(Kha) tattha katamā vibhavadiṭṭhi? ‘‘Na bhavissati attā ca loko cā’’ti – yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati vibhavadiṭṭhi.
(乙)于此,什么是无有见?「我与世间将不有」——凡如是之见、见处……乃至……颠倒执取——这被称为无有见。
(7) Sassatadiṭṭhi ca ucchedadiṭṭhi ca(7) 常见与断见
§897
(Ka) tattha katamā sassatadiṭṭhi? ‘‘Sassato attā ca loko cā’’ti – yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘sassatadiṭṭhi’’.
(甲)于此,什么是常见?「我与世间是常」——凡如是之见、见处……乃至……颠倒执取——这被称为「常见」。
(Kha) tattha katamā ucchedadiṭṭhi? ‘‘Ucchijjissati attā ca loko cā’’ti – yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘ucchedadiṭṭhi’’.
(乙)于此,什么是断见?「我与世间将被断灭」——凡如是之见、见处……乃至……颠倒执取——这被称为「断见」。
(8) Antavādiṭṭhi ca anantavādiṭṭhi ca(8) 有边见与无边见
§898
(Ka) tattha katamā antavādiṭṭhi? ‘‘Antavā attā ca loko cā’’ti – yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘antavādiṭṭhi’’.
(甲)于此,什么是有边见?「我与世间是有边的」——凡如是之见、见处……乃至……颠倒执取——这被称为「有边见」。
(Kha) tattha katamā anantavādiṭṭhi? ‘‘Anantavā attā ca loko cā’’ti – yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘anantavādiṭṭhi’’.
(乙)于此,什么是无边见?「我与世间是无边的」——凡如是之见、见处……乃至……颠倒执取——这被称为「无边见」。
(9) Pubbantānudiṭṭhi ca aparantānudiṭṭhi ca(9) 过去随见与未来随见
§899
(Ka) tattha katamā pubbantānudiṭṭhi? Pubbantaṃ ārabbha yā uppajjati diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘pubbantānudiṭṭhi’’.
(甲)于此,什么是前际随见?缘于前际而生起之见、见处……乃至……颠倒执取——这被称为「前际随见」。
(Kha) tattha katamā aparantānudiṭṭhi? Aparantaṃ ārabbha yā uppajjati diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘aparantānudiṭṭhi’’.
(乙)于此,什么是后际随见?缘于后际而生起之见、见处……乃至……颠倒执取——这被称为「后际随见」。
(10) Ahirikañca anottappañca无惭与无愧
§900
(Ka) tattha katamaṃ ahirikaṃ? Yaṃ na hirīyati hiriyitabbena, na hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ‘‘ahirikaṃ’’.
(甲)于此,什么是无惭?凡对应惭愧之事不惭愧,对诸恶不善法的获得不惭愧——这称为「无惭」。
(Kha) tattha katamaṃ anottappaṃ? Yaṃ na ottappati ottappitabbena na ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ‘‘anottappaṃ’’.
(乙)于此,什么是无愧?凡对应愧惧之事不愧惧,对诸恶不善法的获得不愧惧——这称为「无愧」。
(11) Dovacassatā ca pāpamittatā ca(11) 难劝诫与恶友
§901
(Ka) tattha katamā dovacassatā? Sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādaratā agāravatā appatissavatā – ayaṃ vuccati ‘‘dovacassatā’’.
(甲)于此,什么是难劝?当以如法劝告时的难劝性、难劝状态、难劝性、执取相反、持续对抗、不恭敬、不恭敬性、不尊重、不敬重——这称为「难劝」。
(Kha) tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā – ayaṃ vuccati ‘‘pāpamittatā’’.
(乙)于此,什么是恶友?凡那些无信、破戒、少闻、悭吝、劣慧的人,对他们的亲近、常亲近、遍亲近、交往、常交往、爱好、常爱好、相应——这称为「恶友」。
(12) Anajjavo ca amaddavo ca不正直与不柔软
§902
(Ka) tattha katamo anajjavo? Yo anajjavo anajjavatā jimhatā vaṅkatā kuṭilatā – ayaṃ vuccati ‘‘anajjavo’’.
(甲)于此,什么是不正直?凡不正直、不正直性、欺诈、弯曲、狡诈——这称为「不正直」。
(Kha) tattha katamo amaddavo ? Yā amudutā amaddavatā kakkhaḷiyaṃ phārusiyaṃ kakkhaḷatā kaṭhinatā ujucittatā amudutā – ayaṃ vuccati ‘‘amaddavo’’.
(乙)于此,什么是不柔软?凡不柔和、不柔软性、粗糙、粗暴、粗糙性、僵硬、心的刚直、不柔和——这称为「不柔软」。
(13) Akkhanti ca asoraccañca不堪忍与不柔顺
§903
(Ka) tattha katamā akkhanti? Yā akkhanti akkhamanatā anadhivāsanatā caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati ‘‘akkhanti’’.
(甲)于此,什么是不忍?凡不忍、不堪忍、不容忍、暴躁、凶恶、心的不满意——这称为「不忍」。
(Kha) tattha katamaṃ asoraccaṃ? Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo – idaṃ vuccati ‘‘asoraccaṃ’’. Sabbampi dussīlyaṃ asoraccaṃ.
(乙)于此,什么是不温和?身的违犯、语的违犯、身语的违犯——这称为「不温和」。一切破戒都是不温和。
(14) Asākhalyañca appaṭisanthāro ca(14) 不粗糙与不粗涩
§904
(Ka) tattha katamaṃ asākhalyaṃ? Yā sā vācā kaṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā tathārūpiṃ vācaṃ bhāsitā hoti. Yā tattha asaṇhavācatā asakhilavācatā pharusavācatā – idaṃ vuccati ‘‘asākhalyaṃ’’.
(甲)于此,什么是粗暴?凡那样的语言是刺人的、粗糙的、对他人苦恼的、对他人恼害的、与嗔恨相应的、不导向定的,说了那样的语言。凡于此的不柔和语、不温和语、粗恶语——这被称为「粗暴」。
(Kha) tattha katamo appaṭisanthāro ? Dve paṭisanthārā – āmisapaṭisanthāro ca dhammapaṭisanthāro ca. Idhekacco appaṭisanthārako hoti āmisapaṭisanthārena vā dhammapaṭisanthārena vā – ayaṃ vuccati ‘‘appaṭisanthāro’’.
(乙)于此,什么是不亲切?有两种亲切——物质的亲切与法的亲切。于此,某人以物质的亲切或以法的亲切而不亲切——这被称为「不亲切」。
(15) Indriyesu aguttadvāratā ca bhojane amattaññutā ca(15) 诸根门不守护与饮食不知量
§905
(Ka) tattha katamā indriyesu aguttadvāratā? Idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati . Yā imesaṃ channaṃ indriyānaṃ agutti agopanā anārakkho asaṃvaro – ayaṃ vuccati ‘‘indriyesu aguttadvāratā’’.
(甲)于此,什么是诸根门不守护?于此,某人以眼见色后,成为取相者、取随相者。由于他住于眼根不防护,贪忧、诸恶不善法会流入,他不实行其防护,不守护眼根,不达到眼根的防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,成为取相者、取随相者。由于他住于意根不防护,贪忧、诸恶不善法会流入,他不实行其防护,不守护意根,不达到意根的防护。凡这六根的不守护、不保护、不防护、不防护——这被称为「诸根门不守护」。
(Kha) tattha katamā bhojane amattaññutā? Idhekacco appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya. Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane – ayaṃ vuccati ‘‘bhojane amattaññutā.’’
(乙)于此,什么是食不知量?于此,某人不省察、不如理地食用食物,为了嬉戏、为了骄慢、为了装饰、为了庄严。凡于此在食物上的不知足、不知量、不省察——这被称为「食不知量」。
(16) Muṭṭhassaccañca asampajaññañca(16) 失念与不正知
§906
(Ka) tattha katamaṃ muṭṭhassaccaṃ? Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammusanatā – idaṃ vuccati ‘‘muṭṭhassaccaṃ’’.
(甲)于此,什么是失念?凡不念、不随念、不忆念、不念、不忆起、不保持、忘失、遗忘——这被称为「失念」。
(Kha) tattha katamaṃ asampajaññaṃ? Yaṃ aññāṇaṃ adassanaṃ…pe… avijjālaṅgī moho akusalamūlaṃ – idaṃ vuccati ‘‘asampajaññaṃ’’.
(乙)于此,什么是不正知?凡无智、不见……无明随行、痴、不善根——这被称为「不正知」。
(17) Sīlavipatti ca diṭṭhivipatti ca戒失坏与见失坏
§907
(Ka) tattha katamā sīlavipatti? Yo kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo – ayaṃ vuccati ‘‘sīlavipatti’’. Sabbampi dussīlyaṃ sīlavipatti.
(甲)于此,什么是戒失坏?凡身的违犯、语的违犯、身语的违犯——这被称为「戒失坏」。一切恶戒都是戒失坏。
(Kha) tattha katamā diṭṭhivipatti? ‘‘Natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti – yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘diṭṭhivipatti’’. Sabbāpi micchādiṭṭhi diṭṭhivipatti.
(乙)于此,什么是见失坏?「无布施,无供养……凡那些以自己的证智作证后宣说此世与他世者」——凡那样的见、见处……颠倒执取——这被称为「见失坏」。一切邪见都是见失坏。
(18) Ajjhattasaṃyojanañca bahiddhāsaṃyojanañca内结与外结
§908
(Ka) tattha katamaṃ ajjhattasaṃyojanaṃ? Pañcorambhāgiyāni saṃyojanāni – ajjhattasaṃyojanaṃ. (Kha) pañcuddhambhāgiyāni saṃyojanāni – bahiddhāsaṃyojanaṃ.
(甲)于此,什么是内结?五下分结——是内结。(乙)五上分结——是外结。
Dukaṃ. · 二法
3. Tikaniddeso
3. 三法之分别论
(1) Tīṇi akusalamūlāni(1) 三不善根
§909
Tattha katamāni tīṇi akusalamūlāni? Lobho, doso, moho.
于此,什么是三不善根?贪、嗔、痴。
(Ka) tattha katamo lobho? Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṃ gedho parigedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā sotaṃ visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṃ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā āsīsitattaṃ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā saddataṇhā rūpataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṃ āvaraṇaṃ nīvaraṇaṃ chadanaṃ bandhanaṃ upakkileso anusayo pariyuṭṭhānaṃ latā vevicchaṃ dukkhamūlaṃ dukkhanidānaṃ dukkhappabhavo mārapāso mārabaḷisaṃ māravisayo taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ – ayaṃ vuccati ‘‘lobho’’.
(甲)于此,什么是贪?凡是贪、贪求、随顺、随从、喜、喜贪、心的贪求、欲、迷醉、耽著、贪著、执贪著、执著、泥、诳、生母、生者、缝者、网者、流、执著、流出、积集、第二者、希求、有之爱、林、林性、亲爱、爱、希望、系缚、愿、愿求、愿求性、色愿、声愿、香愿、味愿、触愿、利愿、财愿、子愿、命愿、喃喃、喃喃说、喃喃语、喃喃性、贪婪、贪婪性、贪婪状态、摇尾、欲善、非法贪、不平等贪、喜好、喜乐、希求、渴望、希望、欲爱、有爱、无有爱、色爱、无色爱、灭爱、声爱、色爱、香爱、味爱、触爱、法爱、暴流、轭、结、取、障、盖、覆、缚、随烦恼、随眠、缠、蔓、杂染、苦根、苦因、苦之生起、魔索、魔饵、魔境、渴爱河、渴爱网、渴爱泥、渴爱海、贪欲、贪、不善根——这称为「贪」。
(Kha) tattha katamo doso? ‘‘Anatthaṃ me acarī’’ti āghāto jāyati, ‘‘anatthaṃ me caratī’’ti āghāto jāyati, ‘‘anatthaṃ me carissatī’’ti āghāto jāyati, ‘‘piyassa me manāpassa anatthaṃ acari’’…pe… anatthaṃ carati…pe… ‘‘anatthaṃ carissatī’’ti āghāto jāyati, ‘‘appiyassa me amanāpassa atthaṃ acari’’…pe… atthaṃ carati…pe… ‘‘atthaṃ carissatī’’ti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati. Yo evarūpo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati ‘‘doso’’.
(乙)于此,什么是嗔?「他对我作了无益」而生嗔恨,「他对我正作无益」而生嗔恨,「他对我将作无益」而生嗔恨,「对我所爱、所喜者作了无益」……正作无益……「将作无益」而生嗔恨,「对我所不爱、所不喜者作了利益」……正作利益……「将作利益」而生嗔恨,或者于无处而生嗔恨。凡是如此的心之嗔恨、恼害、恼、对抗、忿、激怒、大激怒、嗔、憎嗔、大憎嗔、心的恶意、意恶意、怒、忿怒、忿怒性、嗔、嗔恚、嗔恚性、恶意、恶意行、恶意性、对抗、反对、凶暴、阿苏罗性、心的不悦——这称为「嗔」。
(Ga) tattha katamo moho? Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṃ, yaṃ evarūpaṃ aññāṇaṃ adassanaṃ…pe… avijjālaṅgī moho akusalamūlaṃ – ayaṃ vuccati ‘‘moho’’. Imāni tīṇi akusalamūlāni.
(丙)于此,什么是痴?于苦无智,于苦集无智,于苦灭无智,于导至苦灭之道无智,于前际无智,于后际无智,于前际后际无智,于此缘性、缘起诸法无智,凡是如此的无智、不见……无明随增、痴、不善根——这称为「痴」。这些是三不善根。
(2) Tayo akusalavitakkā三不善寻
§910
Tattha katame tayo akusalavitakkā? Kāmavitakko, byāpādavitakko, vihiṃsāvitakko.
于此,什么是三不善寻?欲寻、嗔寻、害寻。
(Ka) tattha katamo kāmavitakko? Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘kāmavitakko’’.
(甲)于此,什么是欲寻?与欲相应的思、寻、邪思惟——这称为「欲寻」。
(Kha) tattha katamo byāpādavitakko? Byāpādapaṭisaṃyutto takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘byāpādavitakko’’.
(乙)于此,什么是嗔恚寻?与嗔恚相应的推度、寻、邪思惟——这称为「嗔恚寻」。
(Ga) tattha katamo vihiṃsāvitakko? Vihiṃsāpaṭisaṃyutto takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘vihiṃsāvitakko’’. Ime tayo akusalavitakkā.
(丙)于此,什么是害寻?与害相应的推度、寻、邪思惟——这称为「害寻」。这些是三种不善寻。
(3) Tisso akusalasaññā(3) 三不善想
§911
Tattha katamā tisso akusalasaññā? Kāmasaññā, byāpādasaññā, vihiṃsāsaññā.
于此,什么是三种不善想?欲想、嗔恚想、害想。
(Ka) tattha katamā kāmasaññā? Kāmapaṭisaṃyuttā saññā sañjānanā sañjānitattaṃ – ayaṃ vuccati ‘‘kāmasaññā’’.
(甲)于此,什么是欲想?与欲相应的想、认知、认知性——这称为「欲想」。
(Kha) tattha katamā byāpādasaññā? Byāpādapaṭisaṃyuttā saññā sañjānanā sañjānitattaṃ – ayaṃ vuccati ‘‘byāpādasaññā’’.
(乙)于此,什么是嗔恚想?与嗔恚相应的想、认知、认知性——这称为「嗔恚想」。
(Ga) tattha katamā vihiṃsāsaññā? Vihiṃsāpaṭisaṃyuttā saññā sañjānanā sañjānitattaṃ – ayaṃ vuccati ‘‘vihiṃsāsaññā’’. Imā tisso akusalasaññā.
(丙)于此,什么是害想?与害相应的想、认知、认知性——这称为「害想」。这些是三种不善想。
(4) Tisso akusaladhātuyo(4) 三不善界
§912
Tattha katamā tisso akusaladhātuyo? Kāmadhātu, byāpādadhātu, vihiṃsādhātu.
于此,什么是三种不善界?欲界、嗔恚界、害界。
Tattha katamā kāmadhātu? Kāmavitakko kāmadhātu. Byāpādavitakko byāpādadhātu. Vihiṃsāvitakko vihiṃsādhātu.
于此,什么是欲界?欲寻即是欲界。嗔恚寻即是嗔恚界。害寻即是害界。
(Ka) tattha katamo kāmavitakko? Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘kāmavitakko’’.
(甲)于此,什么是欲寻?与欲相应的寻、思惟、邪思惟——这被称为「欲寻」。
(Kha) tattha katamo byāpādavitakko ? Byāpādapaṭisaṃyutto takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘byāpādavitakko’’.
(乙)于此,什么是嗔寻?与嗔恨相应的寻、思惟、邪思惟——这被称为「嗔寻」。
(Ga) tattha katamo vihiṃsāvitakko? Vihiṃsāpaṭisaṃyutto takko vitakko micchāsaṅkappo – ayaṃ vuccati ‘‘vihiṃsāvitakko’’. Imā tisso akusaladhātuyo.
(丙)于此,什么是害寻?与伤害相应的寻、思惟、邪思惟——这被称为「害寻」。这些是三不善界。
(5) Tīṇi duccaritāni(5) 三恶行
§913
Tattha katamāni tīṇi duccaritāni? Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ.
于此,什么是三恶行?身恶行、语恶行、意恶行。
(Ka) tattha katamaṃ kāyaduccaritaṃ? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro – idaṃ vuccati ‘‘kāyaduccaritaṃ’’.
(甲)于此,什么是身恶行?杀生、不与取、欲邪行——这被称为「身恶行」。
(Kha) tattha katamaṃ vacīduccaritaṃ? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – idaṃ vuccati ‘‘vacīduccaritaṃ’’.
(乙)于此,什么是语恶行?妄语、两舌、粗恶语、杂秽语——这被称为「语恶行」。
(Ga) tattha katamaṃ manoduccaritaṃ? Abhijjhā , byāpādo, micchādiṭṭhi – idaṃ vuccati ‘‘manoduccaritaṃ’’.
(丙)于此,什么是意恶行?贪、嗔恨、邪见——这被称为「意恶行」。
(Ka-ga) tattha katamaṃ kāyaduccaritaṃ? Akusalaṃ kāyakammaṃ kāyaduccaritaṃ, akusalaṃ vacīkammaṃ vacīduccaritaṃ, akusalaṃ manokammaṃ manoduccaritaṃ.
(甲-丙)于此,什么是身恶行?不善的身业是身恶行,不善的语业是语恶行,不善的意业是意恶行。
Tattha katamaṃ akusalaṃ kāyakammaṃ? Akusalā kāyasañcetanā akusalaṃ kāyakammaṃ, akusalā vacīsañcetanā akusalaṃ vacīkammaṃ, akusalā manosañcetanā akusalaṃ manokammaṃ. Imāni tīṇi duccaritāni.
于此,什么是不善身业?不善的身思是不善身业,不善的语思是不善语业,不善的意思是不善意业。这些是三种恶行。
(6) Tayo āsavā(6) 三漏
§914
Tattha katame tayo āsavā? Kāmāsavo, bhavāsavo, avijjāsavo.
于此,什么是三漏?欲漏、有漏、无明漏。
(Ka) tattha katamo kāmāsavo? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ – ayaṃ vuccati ‘‘kāmāsavo’’.
(一)于此,什么是欲漏?凡于诸欲中的欲欲、欲贪、欲喜、欲渴爱、欲亲、欲热恼、欲迷醉、欲耽著——这称为「欲漏」。
(Kha) tattha katamo bhavāsavo? Yo bhavesu bhavacchando…pe… bhavajjhosānaṃ – ayaṃ vuccati ‘‘bhavāsavo’’.
(二)于此,什么是有漏?凡于诸有中的有欲……乃至……有耽著——这称为「有漏」。
(Ga) tattha katamo avijjāsavo? Dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ – ayaṃ vuccati ‘‘avijjāsavo’’. Ime tayo āsavā.
(三)于此,什么是无明漏?于苦的无智……乃至……无明随眠、痴、不善根——这称为「无明漏」。这些是三漏。
(7) Tīṇi saṃyojanāni(7) 三结
§915
Tattha katamāni tīṇi saṃyojanāni? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
于此,什么是三结?有身见、疑、戒禁取。
(Ka) tattha katamā sakkāyadiṭṭhi? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘sakkāyadiṭṭhi’’.
(一)于此,什么是有身见?于此,未受教导的凡夫,不见诸圣者、不熟练圣法、未受圣法调御,不见诸善人、不熟练善人法、未受善人法调御——随观色为我,或随观我为有色,或随观色在我中,或随观我在色中。随观受……乃至……随观想……乃至……随观诸行……乃至……随观识为我,或随观我为有识,或随观识在我中,或随观我在识中。凡如此的见、见处……乃至……颠倒执取——这称为「有身见」。
(Kha) tattha katamā vicikicchā? Satthari kaṅkhati vicikicchati, dhamme kaṅkhati vicikicchati, saṅghe kaṅkhati vicikicchati, sikkhāya kaṅkhati vicikicchati, pubbante kaṅkhati vicikicchati, aparante kaṅkhati vicikicchati, pubbantāparante kaṅkhati vicikicchati , idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchati. Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ thambhitattaṃ cittassa manovilekho – ayaṃ vuccati ‘‘vicikicchā’’.
(二)于此,什么是疑?对导师怀疑、犹豫,对法怀疑、犹豫,对僧团怀疑、犹豫,对学处怀疑、犹豫,对过去怀疑、犹豫,对未来怀疑、犹豫,对过去与未来怀疑、犹豫,对此缘性缘起的诸法怀疑、犹豫。凡如此的疑、疑惑、疑惑性、心的僵硬、意的困惑——这称为「疑」。
(Ga) tattha katamo sīlabbataparāmāso? ‘‘Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhi sīlabbatena suddhī’’ti – yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘sīlabbataparāmāso’’. Imāni tīṇi saṃyojanāni.
其中,什么是戒禁取?「在此外,沙门、婆罗门以戒清净、以禁清净、以戒禁清净」——凡如是见、见取……乃至……颠倒执取——这称为「戒禁取」。这些是三结。
(8) Tisso taṇhā(8) 三种渴爱
§916
Tattha katamā tisso taṇhā? Kāmataṇhā, bhavataṇhā, vibhavataṇhā.
其中,什么是三渴爱?欲爱、有爱、无有爱。
Tattha katamā bhavataṇhā? Bhavadiṭṭhisahagato rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘bhavataṇhā’’.
其中,什么是有爱?与有见俱行的贪、染贪、心的染贪——这称为「有爱」。
Tattha katamā vibhavataṇhā? Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘vibhavataṇhā’’. Avasesā taṇhā kāmataṇhā.
其中,什么是无有爱?与断见俱行的贪、染贪、心的染贪——这称为「无有爱」。其余的渴爱是欲爱。
Tattha katamā kāmataṇhā? Kāmadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘kāmataṇhā’’.
其中,什么是欲爱?与欲界相应的贪、染贪、心的染贪——这称为「欲爱」。
( ) Rūpadhātuarūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘bhavataṇhā’’.
与色界、无色界相应的贪、染贪、心的染贪——这称为「有爱」。
( ) Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘vibhavataṇhā’’. Imā tisso taṇhā.
与断见俱行的贪、染贪、心的染贪——这称为「无有爱」。这些是三渴爱。
(9) Aparāpi tisso taṇhā另外三种渴爱
§917
Tattha katamā aparāpi tisso taṇhā? Kāmataṇhā, rūpataṇhā, arūpataṇhā.
其中,什么是另外的三渴爱?欲爱、色爱、无色爱。
(Ka) tattha katamā kāmataṇhā? Kāmadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘kāmataṇhā’’.
(甲)于此,什么是欲爱?与欲界相应的贪、染贪、心的染贪——这称为「欲爱」。
(Kha) tattha katamā rūpataṇhā? Rūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘rūpataṇhā’’.
(乙)于此,什么是色爱?与色界相应的贪、染贪、心的染贪——这称为「色爱」。
(Ga) tattha katamā arūpataṇhā? Arūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘arūpataṇhā’’. Imā tisso taṇhā.
(丙)于此,什么是无色爱?与无色界相应的贪、染贪、心的染贪——这称为「无色爱」。这些是三种渴爱。
(10) Aparāpi tisso taṇhā另外三种渴爱
§918
Tattha katamā aparāpi tisso taṇhā? Rūpataṇhā, arūpataṇhā, nirodhataṇhā.
于此,什么是另外三种渴爱?色爱、无色爱、灭爱。
(Ka) tattha katamā rūpataṇhā? Rūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘rūpataṇhā’’.
(甲)于此,什么是色爱?与色界相应的贪、染贪、心的染贪——这称为「色爱」。
(Kha) tattha katamā arūpataṇhā? Arūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘arūpataṇhā’’.
(乙)于此,什么是无色爱?与无色界相应的贪、染贪、心的染贪——这称为「无色爱」。
(Ga) tattha katamā nirodhataṇhā? Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘nirodhataṇhā’’. Imā tisso taṇhā.
(丙)于此,什么是灭爱?与断见俱行的贪、染贪、心的染贪——这称为「灭爱」。这些是三种渴爱。
(11) Tisso esanā三种寻求
§919
Tattha katamā tisso esanā? Kāmesanā, bhavesanā, brahmacariyesanā.
于此,什么是三种寻求?欲寻求、有寻求、梵行寻求。
(Ka) tattha katamā kāmesanā? Yo kāmesu kāmacchando…pe… kāmajjhosānaṃ – ayaṃ vuccati ‘‘kāmesanā’’.
(甲)于此,什么是欲寻?凡于诸欲的欲欲……(中略)……欲的耽著——这称为「欲寻」。
(Kha) tattha katamā bhavesanā? Yo bhavesu bhavacchando…pe… bhavajjhosānaṃ – ayaṃ vuccati ‘‘bhavesanā’’.
(乙)于此,什么是有寻?凡于诸有的有欲……(中略)……有的耽著——这称为「有寻」。
(Ga) tattha katamā brahmacariyesanā? ‘‘Sassato loko’’ti vā, ‘‘asassato loko’’ti – vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘brahmacariyesanā’’.
(丙)于此,什么是梵行寻?「世间是常」或「世间是无常」……(中略)……「如来死后非有非非有」,或凡如此的见、见处……(中略)……颠倒执取——这称为「梵行寻」。
(Ka) tattha katamā kāmesanā, kāmarāgo, tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ – ayaṃ vuccati ‘‘kāmesanā’’.
(甲)于此,什么是欲寻?欲贪,与彼同义的不善身业、语业、意业——这称为「欲寻」。
(Kha) tattha katamā bhavesanā, bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ – ayaṃ vuccati ‘‘bhavesanā’’.
(乙)于此,什么是有寻?有贪,与彼同义的不善身业、语业、意业——这称为「有寻」。
(Ga) tattha katamā brahmacariyesanā, antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ – ayaṃ vuccati ‘‘brahmacariyesanā’’. Imā tisso esanā.
(丙)于此,什么是梵行寻?边执见,与彼同义的不善身业、语业、意业——这称为「梵行寻」。这些是三寻。
(12) Tisso vidhā(12) 三种穿刺
§920
Tattha katamā tisso vidhā? ‘‘Seyyohamasmī’’ti vidhā, ‘‘sadisohamasmī’’ti vidhā, ‘‘hīnohamasmī’’ti vidhā – imā tisso vidhā.
于此,什么是三慢?「我较胜」之慢,「我相等」之慢,「我较劣」之慢——这些是三慢。
(13) Tīṇi bhayāni(13) 三种怖畏
§921
Tattha katamāni tīṇi bhayāni? Jātibhayaṃ, jarābhayaṃ, maraṇabhayaṃ.
于此,什么是三怖畏?生怖畏、老怖畏、死怖畏。
(Ka) tattha katamaṃ jātibhayaṃ? Jātiṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso – idaṃ vuccati ‘‘jātibhayaṃ’’.
(甲)于此,什么是生怖畏?缘于生的怖畏、可怖、惊慌、毛竖、心的恐惧——这称为「生怖畏」。
(Kha) tattha katamaṃ jarābhayaṃ? Jaraṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso – idaṃ vuccati ‘‘jarābhayaṃ’’.
(乙)于此,什么是老怖畏?缘于老的怖畏、可怖、惊慌、毛竖、心的恐惧——这称为「老怖畏」。
(Ga) tattha katamaṃ maraṇabhayaṃ? Maraṇaṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso – idaṃ vuccati ‘‘maraṇabhayaṃ’’. Imāni tīṇi bhayāni.
(丙)于此,什么是死怖畏?缘于死的怖畏、可怖、惊慌、毛竖、心的恐惧——这称为「死怖畏」。这些是三种怖畏。
(14) Tīṇi tamāni(14) 三种黑暗
§922
Tattha katamāni tīṇi tamāni? Atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati – imāni tīṇi tamāni.
于此,什么是三种暗?关于过去时而疑惑、犹豫、不确信、须跋信,关于未来时而疑惑、犹豫、不确信、须跋信,关于现在当前时而疑惑、犹豫、不确信、须跋信——这些是三种暗。
(15) Tīṇi titthāyatanāni(15) 三种外道立场
§923
Tattha katamāni tīṇi titthāyatanāni? Idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī – ‘‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbe katahetū’’ti; idha panekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī – ‘‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ issaranimmānahetū’’ti; idha panekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī – ‘‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ ahetu appaccayā’’ti – imāni tīṇi titthāyatanāni.
于此,什么是三种外道处?此处某位沙门或婆罗门如是说、如是见——「凡此人士补特伽罗所感受的乐或苦或不苦不乐,一切都是以过去所作为因」;此处又某位沙门或婆罗门如是说、如是见——「凡此人士补特伽罗所感受的乐或苦或不苦不乐,一切都是以自在天创造为因」;此处又某位沙门或婆罗门如是说、如是见——「凡此人士补特伽罗所感受的乐或苦或不苦不乐,一切都是无因无缘」——这些是三种外道处。
(16) Tayo kiñcanā(16) 三种所有
§924
Tattha katame tayo kiñcanā ? Rāgo kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ – ime tayo kiñcanā.
于此,什么是三种物?贪是物,嗔是物,痴是物——这些是三种物。
(17) Tīṇi aṅgaṇāni(17) 三种垢秽
Tattha katamāni tīṇi aṅgaṇāni? Rāgo aṅgaṇaṃ, doso aṅgaṇaṃ, moho aṅgaṇaṃ – imāni tīṇi aṅgaṇāni.
于此,什么是三种垢?贪是垢,嗔是垢,痴是垢——这些是三种垢。
(18) Tīṇi malāni(18) 三种垢
Tattha katamāni tīṇi malāni? Rāgo malaṃ, doso malaṃ, moho malaṃ – imāni tīṇi malāni.
于此,什么是三种垢秽?贪是垢秽,嗔是垢秽,痴是垢秽——这些是三种垢秽。
(19) Tīṇi visamāni(19) 三种不平等
Tattha katamāni tīṇi visamāni? Rāgo visamaṃ, doso visamaṃ, moho visamaṃ – imāni tīṇi visamāni.
于此,什么是三种不平等?贪是不平等,嗔是不平等,痴是不平等——这些是三种不平等。
(20) Aparānipi tīṇi visamāni(20) 另外三种不平等
Tattha katamāni aparānipi tīṇi visamāni? Kāyavisamaṃ, vacīvisamaṃ, manovisamaṃ – imāni tīṇi visamāni.
于此,什么是另外三种不平等?身不平等,语不平等,意不平等——这些是三种不平等。
(21) Tayo aggī(21) 三种火
Tattha katame tayo aggī? Rāgaggi, dosaggi, mohaggi – ime tayo aggī.
于此,什么是三火?贪火,嗔火,痴火——这些是三火。
(22) Tayo kasāvā(22) 三种染污
Tattha katame tayo kasāvā? Rāgakasāvo, dosakasāvo, mohakasāvo – ime tayo kasāvā.
于此,什么是三垢?贪垢,嗔垢,痴垢——这些是三垢。
(23) Aparepi tayo kasāvā(23) 另外三种染污
Tattha katame aparepi tayo kasāvā? Kāyakasāvo, vacīkasāvo, manokasāvo – ime tayo kasāvā.
于此,什么是另外三垢?身垢,语垢,意垢——这些是三垢。
(24. Ka) assādadiṭṭhi(24. 甲) 味着见
§925
Tattha katamā assādadiṭṭhi? Idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī – ‘‘natthi kāmesu doso’’ti. So kāmesu pātabyataṃ āpajjati. Ayaṃ vuccati ‘‘assādadiṭṭhi’’.
于此,什么是味着见?于此,某位沙门或婆罗门是如是说者、如是见者——「诸欲中无过患」。他陷入诸欲的堕落。这被称为「味着见」。
(Kha) attānudiṭṭhi(乙) 我随见
Tattha katamā attānudiṭṭhi? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘attānudiṭṭhi’’.
于此,什么是随我见?于此,未受教导的凡夫,不见圣者,不熟练圣法,未受圣法调御,不见善人,不熟练善人法,未受善人法调御——随观色为我,或随观我为有色者,或随观色在我中,或随观我在色中。随观受……随观想……随观诸行……随观识为我,或随观我为有识者,或随观识在我中,或随观我在识中。凡如是之见、见处……颠倒执取——这被称为「随我见」。
(Ga) micchādiṭṭhi(丙) 邪见
Tattha katamā micchādiṭṭhi? ‘‘Natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti – yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘micchādiṭṭhi’’. Sassatadiṭṭhi assādadiṭṭhi, sakkāyadiṭṭhi attānudiṭṭhi, ucchedadiṭṭhi micchādiṭṭhi.
于此,什么是邪见?「无布施,无供养……凡那些以自己的证智作证后宣说此世与他世者」——凡如是之见、见处……颠倒执取——这被称为「邪见」。常见是味着见,有身见是随我见,断见是邪见。
(25. Ka) arati(25. 甲) 不喜
§926
Tattha katamā arati? Pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā – ayaṃ vuccati ‘‘arati’’.
其中,什么是不乐?于远离的住所或于某某增上善法,不乐、不乐性、不喜乐、不欢喜、焦躁、忧虑——这称为「不乐」。
(Kha) vihesā(乙) 恼害
Tattha katamā vihesā? Idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena satte viheṭheti, yā evarūpā heṭhanā viheṭhanā hiṃsanā vihiṃsanā rosanā virosanā parūpaghāto – ayaṃ vuccati ‘‘vihesā’’.
其中,什么是恼害?于此,某人以手、以土块、以棍、以刀、以绳或以某某方式恼害众生,凡如此的恼害、恼乱、伤害、损害、激怒、触怒、对他人的伤害——这称为「恼害」。
(Ga) adhammacariyā(丙) 非法行
Tattha katamā adhammacariyā? Kāyena adhammacariyāvisamacariyā, vācāya adhammacariyāvisamacariyā, manasā adhammacariyāvisamacariyā – ayaṃ vuccati ‘‘adhammacariyā’’.
其中,什么是非法行?身的非法行、邪行,语的非法行、邪行,意的非法行、邪行——这称为「非法行」。
(26. Ka) dovacassatā(26. 甲) 难劝
§927
Tattha katamā dovacassatā? Sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādaratā agāravatā appatissavatā – ayaṃ vuccati ‘‘dovacassatā’’.
其中,什么是难劝?当以如法劝告时,难劝性、难劝、难劝状态、执取对立、持续反对、不恭敬、不恭敬性、不尊重、不敬重——这称为「难劝」。
(Kha) pāpamittatā(乙) 恶友性
Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā – ayaṃ vuccati ‘‘pāpamittatā’’.
其中,什么是恶友?凡那些无信、破戒、少闻、悭吝、劣慧的人,对他们的亲近、常亲近、遍亲近、交往、常交往、爱好、常爱好、倾向于彼——这称为「恶友」。
(Ga) nānattasaññā(丙) 种种想
Tattha katamā nānattasaññā? Kāmasaññā, byāpādasaññā, vihiṃsāsaññā – ayaṃ vuccati ‘‘nānattasaññā’’. Sabbāpi akusalā saññā nānattasaññā.
其中,什么是种种想?欲想、嗔恨想、恼害想——这称为「种种想」。一切不善想都是种种想。
(27. Ka) uddhaccaṃ(27. 甲) 掉举
§928
Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa – idaṃ vuccati ‘‘uddhaccaṃ’’.
其中,什么是掉举?凡心的掉举、心的不平静、心的散乱、心的散动——这称为「掉举」。
(Kha) kosajjaṃ(乙) 懈怠
Tattha katamaṃ kosajjaṃ? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo – idaṃ vuccati ‘‘kosajjaṃ’’.
其中,什么是懈怠?于身恶行、或于语恶行、或于意恶行、或于五欲功德,心的放纵、随顺放纵,于诸善法的修习不恭敬作、不热诚作、不坚固作、怠惰行、舍弃意欲、舍弃重担、不修习、不修习、不多作、不决意、不勤修、放逸——这称为「懈怠」。
(Ga) pamādo(丙) 放逸
Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati ‘‘pamādo’’.
于此,什么是放逸?于身恶行、或语恶行、或意恶行、或于五欲功德,心的放纵、给予放纵,对诸善法的修习不恭敬地作、不持续地作、不坚固地作、怠惰的行为、舍弃欲、舍弃重担、不亲近、不修习、不多作、不决意、不勤修,放逸,凡如是的放逸、放逸性、放逸状态——这称为「放逸」。
(28. Ka) asantuṭṭhitā(28. 甲) 不知足
§929
Tattha katamā asantuṭṭhitā? Itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā asantuṭṭhitā rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘asantuṭṭhitā’’.
于此,什么是不知足?对下劣的衣、钵食、住所、病者所需药资具,或对五欲功德,不知足者的更多欲求,凡如是的欲、欲的状态、不知足、贪、有贪、心的有贪——这称为「不知足」。
(Kha) asampajaññatā(乙) 不正知
Tattha katamā asampajaññatā? Yaṃ aññāṇaṃ adassanaṃ…pe… avijjālaṅgī moho akusalamūlaṃ – ayaṃ vuccati ‘‘asampajaññatā’’.
于此,什么是不正知?凡无智、不见……(中略)……无明随眠、痴、不善根——这称为「不正知」。
(Ga) mahicchatā(丙) 大欲
Tattha katamā mahicchatā? Itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo – ayaṃ vuccati ‘‘mahicchatā’’.
于此,什么是多欲?对下劣的衣、钵食、住所、病者所需药资具,或对五欲功德,不知足者的更多欲求,凡如是的欲、欲的状态、多欲、贪、有贪、心的有贪——这称为「多欲」。
(29. Ka) ahirikaṃ(29. 甲) 无惭
§930
Tattha katamaṃ ahirikaṃ? Yaṃ na hirīyati hirīyitabbena, na hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ‘‘ahirikaṃ’’.
于此,什么是无惭?凡对应惭愧者不惭愧,对诸恶不善法的获得不惭愧——这称为「无惭」。
(Kha) anottappaṃ(乙) 无愧
Tattha katamaṃ anottappaṃ? Yaṃ na ottappati ottappitabbena, na ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ‘‘anottappaṃ’’.
于此,什么是无愧?凡对应愧惧者不愧惧,对诸恶不善法的获得不愧惧——这称为「无愧」。
(Ga) pamādo(丙) 放逸
Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati ‘‘pamādo’’.
于此,什么是放逸?于身恶行、或语恶行、或意恶行、或于五欲功德,心的放纵、给予放纵,对诸善法的修习不恭敬地作、不持续地作、不坚固地作、怠惰的行为、舍弃欲、舍弃重担、不亲近、不修习、不多作、不决意、不勤修,放逸,凡如是的放逸、放逸性、放逸状态——这称为「放逸」。
(30. Ka) anādariyaṃ(30. 甲) 不恭敬
§931
Tattha katamaṃ anādariyaṃ? Yaṃ anādariyaṃ anādaratā agāravatā appatissavatā anaddā anaddāyanā anaddāyitattaṃ asīlyaṃ acittīkāro – idaṃ vuccati ‘‘anādariyaṃ’’.
于此,什么是不恭敬?凡不恭敬、不恭敬性、不尊重、不敬重、不柔顺、不使柔顺、不使柔顺状态、不礼貌、不作意——这称为「不恭敬」。
(Kha) dovacassatā(乙) 难劝
Tattha katamā dovacassatā? Sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādaratā agāravatā appatissavatā – ayaṃ vuccati ‘‘dovacassatā’’.
其中,什么是难教诫性?当被如法劝告时,难教诫、难教诫性、难教诫状态、采取对立的态度、持续反对、不恭敬、不恭敬性、不尊重、不敬重——这称为「难教诫性」。
(Ga) pāpamittatā(丙) 恶友性
Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā paṭisevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā – ayaṃ vuccati ‘‘pāpamittatā’’.
其中,什么是恶友性?凡那些无信、破戒、少闻、悭吝、劣慧的人,对他们的亲近、常亲近、遍亲近、再亲近、交往、共交往、亲爱、共亲爱、倾向于他们——这称为「恶友性」。
(31. Ka) assaddhiyaṃ(31. 甲) 无信
§932
Tattha katamaṃ assaddhiyaṃ? Idhekacco assaddho hoti, na saddahati buddhaṃ vā dhammaṃ vā saṅghaṃ vā, yaṃ evarūpaṃ assaddhiyaṃ assaddahanā anokappanā anabhippasādo – idaṃ vuccati ‘‘assaddhiyaṃ’’.
其中,什么是无信?于此,某人无信,不信佛或法或僧,凡如此的无信、不信、不信解、须跋信——这称为「无信」。
(Kha) avadaññutā(乙) 不施性
Tattha katamā avadaññutā? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – ayaṃ vuccati ‘‘avadaññutā’’.
其中,什么是不施性?五种悭:住处悭、家悭、利养悭、称赞悭、法悭。凡如此的悭、悭吝、悭吝状态、吝啬、悭贪、悭贪性、心的不施与——这称为「不施性」。
(Ga) kosajjaṃ(丙) 懈怠
Tattha katamaṃ kosajjaṃ? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo, vossaggānuppadānaṃ kusalānaṃ dhammānaṃ, bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo – idaṃ vuccati ‘‘kosajjaṃ’’.
其中,什么是懈怠?于身恶行或语恶行或意恶行或于五欲功德,心的放弃、放弃诸善法的给予,于修习不作恭敬行、不作持续行、不作坚固行、下劣的行为、舍弃意欲、舍弃重担、不修习、不开展、不多作、不决意、不勤修、放逸——这称为「懈怠」。
(32. Ka) uddhaccaṃ(32. 甲) 掉举
§933
Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhavantattaṃ cittassa – idaṃ vuccati ‘‘uddhaccaṃ’’.
其中,什么是掉举?凡心的掉举、心的不平静、心的散乱、心的散动状态——这称为「掉举」。
(Kha) asaṃvaro(乙) 不律仪
Tattha katamo asaṃvaro? Idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati – ayaṃ vuccati ‘‘asaṃvaro’’.
其中,什么是不律仪?于此,某人以眼见色后,成为取相者、取随相者。由于他住于不防护眼根之因,贪忧、诸恶不善法会流入,他不行于其防护,不守护眼根,于眼根不达到律仪。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,成为取相者、取随相者。由于他住于不防护意根之因,贪忧、诸恶不善法会流入,他不行于其防护,不守护意根,于意根不达到律仪——这称为「不律仪」。
(Ga) dussīlyaṃ(丙) 恶戒
Tattha katamaṃ dussīlyaṃ? Kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo – idaṃ vuccati ‘‘dussīlyaṃ’’.
其中,什么是破戒?身的违犯、语的违犯、身语的违犯——这称为「破戒」。
(33. Ka) ariyānaṃ adassanakamyatā(33. 甲) 不欲见圣者
§934
Tattha katamā ariyānaṃ adassanakamyatā? Tattha katame ariyā? Ariyā vuccanti buddhā ca buddhasāvakā ca. Yā imesaṃ ariyānaṃ adassanakamyatā adaṭṭhukamyatā asametukamyatā asamāgantukamyatā – ayaṃ vuccati ‘‘ariyānaṃ adassanakamyatā’’.
于此,什么是不欲见圣者?于此,什么是圣者?诸佛与诸佛弟子被称为圣者。凡对这些圣者的不欲见、不欲看见、不欲会见、不欲相遇——这被称为「不欲见圣者」。
(Kha) saddhammaṃ asotukamyatā(乙) 不欲闻正法
Tattha katamā saddhammaṃ asotukamyatā? Tattha katamo saddhammo? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo – ayaṃ vuccati ‘‘saddhammo’’. Yā imassa saddhammassa asotukamyatā asavanakamyatā anuggahetukamyatā adhāretukamyatā – ayaṃ vuccati ‘‘saddhammaṃ asotukamyatā’’.
于此,什么是不欲听闻正法?于此,什么是正法?须跋、四正勤、四神足、五根、五力、七觉支、圣八支道——这被称为「正法」。凡对这正法的不欲听闻、不欲听、不欲领受、不欲受持——这被称为「不欲听闻正法」。
(Ga) upārambhacittatā(丙) 挑剔心
Tattha katamā upārambhacittatā? Tattha katamo upārambho? Yo upārambho anupārambho upārambhanā anupārambhanā anupārambhitattaṃ uññā avaññā paribhavo randhagavesitā – ayaṃ vuccati ‘‘upārambhacittatā’’.
于此,什么是挑剔心?于此,什么是挑剔?凡是挑剔、再挑剔、挑剔性、再挑剔性、被挑剔状态、轻蔑、轻视、藐视、寻找过失——这被称为「挑剔心」。
(34. Ka) muṭṭhassaccaṃ(34. 甲) 失念
§935
Tattha katamaṃ muṭṭhassaccaṃ? Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammusanatā – idaṃ vuccati ‘‘muṭṭhassaccaṃ’’.
于此,什么是失念?凡是不念、不随念、不忆念、不念、不忆念性、不受持性、忘失、遗忘——这被称为「失念」。
(Kha) asampajaññaṃ(乙) 不正知
Tattha katamaṃ asampajaññaṃ? Yaṃ aññāṇaṃ adassanaṃ …pe… avijjālaṅgī moho akusalamūlaṃ – idaṃ vuccati ‘‘asampajaññaṃ’’.
于此,什么是不正知?凡是无智、不见……(中略)……无明随眠、痴、不善根——这被称为「不正知」。
(Ga) cetaso vikkhepo(丙) 心散乱
Tattha katamo cetaso vikkhepo? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa – ayaṃ vuccati ‘‘cetaso vikkhepo’’.
于此,什么是心散乱?凡是心的掉举、不寂止、心的散乱、心的散动——这被称为「心散乱」。
(35. Ka) ayoniso manasikāro(35. 甲) 不如理作意
§936
Tattha katamo ayoniso manasikāro? Anicce ‘‘nicca’’nti ayoniso manasikāro, dukkhe ‘‘sukha’’nti ayoniso manasikāro, anattani ‘‘attā’’ti ayoniso manasikāro, asubhe ‘‘subha’’nti ayoniso manasikāro, saccavippaṭikulena vā cittassa āvaṭṭanā anāvaṭṭanā ābhogo samannāhāro manasikāro – ayaṃ vuccati ‘‘ayoniso manasikāro’’.
于此,什么是非如理作意?于无常「常」的非如理作意,于苦「乐」的非如理作意,于无我「我」的非如理作意,于须跋「净」的非如理作意,或者以与真实相反的方式心的转向、不转向、倾向、执持、作意——这被称为「非如理作意」。
(Kha) kummaggasevanā(乙) 亲近恶道
Tattha katamā kummaggasevanā? Tattha katamo kummaggo? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi – ayaṃ vuccati ‘‘kummaggo’’. Yā imassa kummaggassa sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā – ayaṃ vuccati ‘‘kummaggasevanā’’.
于此,什么是亲近恶道?于此,什么是恶道?邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定——这被称为「恶道」。凡对这恶道的亲近、常亲近、遍亲近、交往、常交往、爱好、常爱好、倾向于彼——这被称为「亲近恶道」。
(Ga) cetaso ca līnattaṃ(丙) 心沉滞
Tattha katamaṃ cetaso ca līnattaṃ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa – idaṃ vuccati ‘‘cetaso ca līnattaṃ’’.
于此,什么是心的软弱?凡是心的不适业性、不适作性、沉下、沉没、软弱、软弱性、软弱状态、惛沉、惛沉性、惛沉状态——这称为「心的软弱」。
Tikaṃ. · 三法
4. Catukkaniddeso
4. 四法之分别论
(1) Cattāro āsavā(1) 四种漏
§937
Tattha katame cattāro āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo.
于此,什么是四漏?欲漏、有漏、见漏、无明漏。
(Ka) kāmāsavo(甲) 欲漏
Tattha katamo kāmāsavo? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ – ayaṃ vuccati ‘‘kāmāsavo’’.
于此,什么是欲漏?凡是于诸欲中的欲欲、欲贪、欲喜、欲渴爱、欲亲、欲热恼、欲迷醉、欲耽著——这称为「欲漏」。
(Kha) bhavāsavo(乙) 有漏
Tattha katamo bhavāsavo? Yo bhavesu bhavacchando…pe… bhavajjhosānaṃ – ayaṃ vuccati ‘‘bhavāsavo’’.
于此,什么是有漏?凡是于诸有中的有欲……(中略)……有耽著——这称为「有漏」。
(Ga) diṭṭhāsavo(Ga) 见漏
Tattha katamo diṭṭhāsavo? ‘‘Sassato loko’’ti vā, ‘‘asassato loko’’ti vā, ‘‘antavā loko’’ti vā, ‘‘anantavā loko’’ti vā, ‘‘taṃ jīvaṃ taṃ sarīra’’nti vā, ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā, ‘‘hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā. Yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – ayaṃ vuccati ‘‘diṭṭhāsavo’’. Sabbāpi micchādiṭṭhi diṭṭhāsavo.
于此,什么是见漏?「世间是常」或「世间是无常」或「世间是有边」或「世间是无边」或「命即是身」或「命是一身是另一」或「如来死后存在」或「如来死后不存在」或「如来死后既存在又不存在」或「如来死后既非存在又非不存在」。凡是如此的见、见处……(中略)……颠倒执取——这称为「见漏」。一切邪见都是见漏。
(Gha) avijjāsavo(Gha) 无明漏
Tattha katamo avijjāsavo? Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ , dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṃ. Yaṃ evarūpaṃ aññāṇaṃ adassanaṃ…pe… avijjālaṅgī moho akusalamūlaṃ – ayaṃ vuccati ‘‘avijjāsavo’’. Ime cattāro āsavā.
于此,什么是无明漏?于苦无智,于苦集无智,于苦灭无智,于导至苦灭之道无智,于前际无智,于后际无智,于前际后际无智,于此缘性、缘起诸法无智。凡是如此的无智、不见……(中略)……无明羁、痴、不善根——这称为「无明漏」。这些是四漏。
(2-5) Cattāro ganthādī(2-5) 四结等
§938
Tattha katame cattāro ganthā …pe… cattāro oghā…pe… cattāro yogā…pe… cattāri upādānāni? Kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.
于此,什么是四结……(中略)……四暴流……(中略)……四轭……(中略)……四取?欲取、见取、戒禁取、我论取。
(Ka) kāmupādānaṃ(Ka) 欲取
Tattha katamaṃ kāmupādānaṃ? Yo kāmesu kāmacchando…pe… kāmajjhosānaṃ – idaṃ vuccati ‘‘kāmupādānaṃ’’.
其中,什么是欲取?凡于诸欲的欲欲……(中略)……欲的耽著——这称为「欲取」。
(Kha) diṭṭhupādānaṃ(Kha) 见取
Tattha katamaṃ diṭṭhupādānaṃ? ‘‘Natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti. Yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – idaṃ vuccati ‘‘diṭṭhupādānaṃ’’. Ṭhapetvā sīlabbatupādānañca attavādupādānañca sabbāpi micchādiṭṭhi diṭṭhupādānaṃ.
其中,什么是见取?「无布施,无供养……(中略)……凡那些以自己的证智作证后而宣说此世与他世者」。凡如此的见、见处……(中略)……颠倒执——这称为「见取」。除了戒禁取与我论取之外,一切邪见都是见取。
(Ga) sīlabbatupādānaṃ(Ga) 戒禁取
Tattha katamaṃ sīlabbatupādānaṃ? Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhi sīlabbatena suddhīti. Yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – idaṃ vuccati ‘‘sīlabbatupādānaṃ’’.
其中,什么是戒禁取?于此外的沙门婆罗门「以戒而清净,以禁而清净,以戒禁而清净」。凡如此的见、见处……(中略)……颠倒执——这称为「戒禁取」。
(Gha) attavādupādānaṃ(Gha) 我论取
Tattha katamaṃ attavādupādānaṃ? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Yā evarūpā diṭṭhi diṭṭhigataṃ…pe… vipariyāsaggāho – idaṃ vuccati ‘‘attavādupādānaṃ’’. Imāni cattāri upādānāni.
其中,什么是我论取?于此,未受教导的凡夫,不见圣者,不熟练圣法,未受圣法调御,不见善人,不熟练善人法,未受善人法调御——随观色为我,或随观我为有色者,或随观色在我中,或随观我在色中。随观受……(中略)……想……(中略)……诸行……(中略)……随观识为我,或随观我为有识者,或随观识在我中,或随观我在识中。凡如此的见、见处……(中略)……颠倒执——这称为「我论取」。这些是四取。
(6) Cattāro taṇhuppādā(6) 四渴爱生起
§939
Tattha katame cattāro taṇhuppādā? Cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapātahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, senāsanahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjati – ime cattāro taṇhuppādā.
其中,什么是四种渴爱的生起?因衣之故,比库的渴爱生起而生起;因食物之故,比库的渴爱生起而生起;因住所之故,比库的渴爱生起而生起;因如此有或无有之故,比库的渴爱生起而生起——这些是四种渴爱的生起。
(7) Cattāri agatigamanāni(7) 四非道行
Tattha katamāni cattāri agatigamanāni? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati. Yā evarūpā agati agatigamanaṃ chandagamanaṃ vaggagamanaṃ vārigamanaṃ – imāni cattāri agatigamanāni.
其中,什么是四种非理之行?因欲而行非理,因嗔而行非理,因痴而行非理,因怖畏而行非理。凡如此的非理、非理之行、欲之行、邪行、邪道之行——这些是四种非理之行。
(8) Cattāro vipariyāsā(8) 四颠倒
Tattha katame cattāro vipariyāsā? Anicce ‘‘nicca’’nti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, dukkhe ‘‘sukha’’nti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, anattani ‘‘attā’’ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, asubhe ‘‘subha’’nti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso – ime cattāro vipariyāsā.
其中,什么是四种颠倒?于无常「常」的想颠倒、心颠倒、见颠倒,于苦「乐」的想颠倒、心颠倒、见颠倒,于无我「我」的想颠倒、心颠倒、见颠倒,于须跋「净」的想颠倒、心颠倒、见颠倒——这些是四种颠倒。
(9) Cattāro anariyavohārā(9) 四非圣言说
Tattha katame cattāro anariyavohārā? Adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā – ime cattāro anariyavohārā.
其中,什么是四种非圣者之说?于未见说已见,于未闻说已闻,于未觉说已觉,于未识说已识——这些是四种非圣者之说。
(10) Aparepi cattāro anariyavohārā(10) 另四非圣言说
Tattha katame aparepi cattāro anariyavohārā? Diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā – ime cattāro anariyavohārā.
于此,什么是另外四种非圣者之说?于所见说为未见,于所闻说为未闻,于所觉说为未觉,于所识说为未识——这是四种非圣者之说。
(11) Cattāri duccaritāni(11) 四恶行
Tattha katamāni cattāri duccaritāni? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo – imāni cattāri duccaritāni.
于此,什么是四种恶行?杀生、不与取、欲邪行、妄语——这是四种恶行。
(12) Aparānipi cattāri duccaritāni(12) 另四恶行
Tattha katamāni aparānipi cattāri duccaritāni? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – imāni cattāri duccaritāni.
于此,什么是另外四种恶行?妄语、两舌、粗恶语、杂秽语——这是四种恶行。
(13) Cattāri bhayāni(13) 四怖畏
Tattha katamāni cattāri bhayāni? Jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ – imāni cattāri bhayāni.
于此,什么是四种怖畏?生怖畏、老怖畏、病怖畏、死怖畏——这是四种怖畏。
(14) Aparānipi cattāri bhayāni(14) 另四怖畏
Tattha katamāni aparānipi cattāri bhayāni? Rājabhayaṃ, corabhayaṃ, aggibhayaṃ, udakabhayaṃ – imāni cattāri bhayāni.
于此,什么是另外四种怖畏?王怖畏、贼怖畏、火怖畏、水怖畏——这是四种怖畏。
Tattha katamāni aparānipi cattāri bhayāni? Ūmibhayaṃ, kumbhīlabhayaṃ , āvaṭṭabhayaṃ, susukābhayaṃ – imāni cattāri bhayāni.
于此,什么是另外四种怖畏?波浪怖畏、鳄鱼怖畏、漩涡怖畏、鲨鱼怖畏——这是四种怖畏。
Tattha katamāni aparānipi cattāri bhayāni? Attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayaṃ – imāni cattāri bhayāni.
于此,什么是另外四种怖畏?自责怖畏、他责怖畏、刑罚怖畏、恶趣怖畏——这是四种怖畏。
(15) Catasso diṭṭhiyo(15) 四见
Tattha katamā catasso diṭṭhiyo? ‘‘Sayaṅkataṃ sukhadukkha’’nti saccato thetato diṭṭhi uppajjati, ‘‘paraṅkataṃ sukhadukkha’’nti saccato thetato diṭṭhi uppajjati, ‘‘sayaṅkatañca paraṅkatañca sukhadukkha’’nti saccato thetato diṭṭhi uppajjati, ‘‘asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkha’’nti saccato thetato diṭṭhi uppajjati – imā catasso diṭṭhiyo.
于此,什么是四种见?「苦乐是自作」之见作为真实、确定而生起,「苦乐是他作」之见作为真实、确定而生起,「苦乐是自作与他作」之见作为真实、确定而生起,「苦乐非自作、非他作、无因而生」之见作为真实、确定而生起——这是四种见。
Catukkaṃ. · 四法
5. Pañcakaniddeso
5. 五法之分别论
(1) Pañcorambhāgiyāni saṃyojanāni(1) 五下分结
§940
Tattha katamāni pañcorambhāgiyāni saṃyojanāni? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo – imāni pañcorambhāgiyāni saṃyojanāni.
于此,什么是五下分结?有身见、疑、戒禁取、欲欲、嗔恨——这些是五下分结。
(2) Pañcuddhambhāgiyāni saṃyojanāni(2) 五上分结
Tattha katamāni pañcuddhambhāgiyāni saṃyojanāni? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañcuddhambhāgiyāni saṃyojanāni.
于此,什么是五上分结?色贪、无色贪、慢、掉举、无明——这些是五上分结。
(3) Pañca macchariyāni(3) 五悭
Tattha katamāni pañca macchariyāni? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – imāni pañca macchariyāni.
于此,什么是五悭?住处悭、家悭、利养悭、称赞悭、法悭——这些是五悭。
(4) Pañca saṅgā(4) 五执着
Tattha katame pañca saṅgā? Rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo – ime pañca saṅgā.
于此,什么是五缚?贪缚、嗔缚、痴缚、慢缚、见缚——这些是五缚。
(5) Pañca sallā(5) 五箭
Tattha katame pañca sallā? Rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ – ime pañca sallā.
于此,什么是五箭?贪箭、嗔箭、痴箭、慢箭、见箭——这些是五箭。
(6) Pañca cetokhilā(6) 五心荒芜
§941
Tattha katame pañca cetokhilā? Satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati, saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati, sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto – ime pañca cetokhilā.
于此,什么是五心荒芜?对导师犹豫、疑惑、不胜解、须跋信;对法犹豫、疑惑、不胜解、须跋信;对僧团犹豫、疑惑、不胜解、须跋信;对学处犹豫、疑惑、不胜解、须跋信;对诸梵行者恼怒、不满、心受伤害、生起荒芜——这些是五心荒芜。
(7) Pañca cetaso vinibandhā(7) 五心束缚
Tattha katame pañca cetaso vinibandhā? Kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho; kāye avītarāgo hoti… rūpe avītarāgo hoti… yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati; aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti – ime pañca cetasovinibandhā.
于此,什么是五心栓?对诸欲未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱;对身未离贪……对色未离贪……食用适量腹食后,耽于卧乐、躺卧乐、睡眠乐而住;期望某天界而行梵行——『我以此戒、或誓愿、或苦行、或梵行,将成为天人或某类天人』——这些是五心栓。
(8) Pañca nīvaraṇāni(8) 五盖
Tattha katamāni pañca nīvaraṇāni? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ – imāni pañca nīvaraṇāni.
于此,什么是五盖?欲欲盖、嗔恨盖、昏沉睡眠盖、掉举追悔盖、疑盖——这些是五盖。
(9) Pañca kammāni ānantarikāni(9) 五无间业
Tattha katamāni pañca kammāni ānantarikāni? Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahanto jīvitā voropito hoti, duṭṭhena cittena tathāgatassa lohitaṃ uppāditaṃ hoti , saṅgho bhinno hoti – imāni pañca kammāni ānantarikāni.
于此,什么是五无间业?杀母、杀父、杀阿拉汉、以恶心出如来身血、破僧——这些是五无间业。
(10) Pañca diṭṭhiyo(10) 五见
Tattha katamā pañca diṭṭhiyo? ‘‘Saññī attā hoti arogo paraṃ maraṇā’’ti ittheke abhivadanti, ‘‘asaññī attā hoti arogo paraṃ maraṇā’’ti ittheke abhivadanti, ‘‘nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā’’ti ittheke abhivadanti, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti – imā pañca diṭṭhiyo.
于此,什么是五见?有些人主张「有想的我于死后无病」,有些人主张「无想的我于死后无病」,有些人主张「非想非非想的我于死后无病」,或者他们施设有情的断灭、消失、无有,或者有些人主张现法涅槃——这些是五见。
(11) Pañca verā(11) 五怨
§942
Tattha katame pañca verā? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, surāmerayamajjapamādaṭṭhānā – ime pañca verā.
于此,什么是五怨?杀生、不与取、欲邪行、妄语、放逸之因的诸酒类——这些是五怨。
(12) Pañca byasanā(12) 五衰损
Tattha katame pañca byasanā? Ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ – ime pañca byasanā.
于此,什么是五衰损?亲族衰损、财富衰损、疾病衰损、戒衰损、见衰损——这些是五衰损。
(13) Pañca akkhantiyā ādīnavā(13) 五不堪忍之过患
Tattha katame pañca akkhantiyā ādīnavā? Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṅkaroti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati – ime pañca akkhantiyā ādīnavā.
于此,什么是不堪忍的五种过患?为众多人所不喜、不爱,多怨、多过失,迷乱而命终,身坏命终后投生到苦界、恶趣、堕处、地狱——这些是不堪忍的五种过患。
(14) Pañca bhayāni(14) 五怖畏
Tattha katamāni pañca bhayāni? Ājīvakabhayaṃ, asilokabhayaṃ, parisasārajjabhayaṃ, maraṇabhayaṃ, duggatibhayaṃ – imāni pañca bhayāni.
于此,什么是五怖畏?生计怖畏、恶名怖畏、众中怯懦怖畏、死亡怖畏、恶趣怖畏——这些是五怖畏。
(15) Pañca diṭṭhadhammanibbānavādā(15) 五现法涅槃论者
§943
Tattha katame pañca diṭṭhadhammanibbānavādā?
于此,什么是五种现法涅槃论者?
(Ka) idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘‘yato kho, bho , ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī’’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
(甲)于此,某位沙门或婆罗门如是说、如是见——「贤友,当此我具备、具足五种欲功德而受用时,贤友,此我即达到现法涅槃的最高境界。」如此,某些人为有情施设现法涅槃的最高境界。
(Kha) tamañño evamāha – ‘‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi neso natthīti vadāmi. No ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṃ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā. Tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho, bho, ayaṃ attā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī’’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
(乙)另一人对他如是说——「贤友,确实有你所说的那个我,我不说它不存在。然而,贤友,此我并非以此达到现法涅槃的最高境界。那是什么原因呢?贤友,诸欲是无常的、苦的、变易法。由于它们的变易、变异,生起愁、悲、苦、忧、恼。贤友,当此我离诸欲……(中略)……证入初禅那而住时,贤友,此我即达到现法涅槃的最高境界。」如此,某些人为有情施设现法涅槃的最高境界。
(Ga) tamañño evamāha – ‘‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi. Neso natthīti vadāmi. No ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṃ kissa hetu? Yadeva tattha vitakkitaṃ vicāritaṃ etena etaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī’’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
(丙)另一人对他如是说——「贤友,确实有你所说的那个我,我不说它不存在。然而,贤友,此我并非以此达到现法涅槃的最高境界。那是什么原因呢?在那里,凡有寻、有伺者,以此而称为粗的。贤友,当此我由于寻、伺的止息……(中略)……证入第二禅那而住时,贤友,此我即达到现法涅槃的最高境界。」如此,某些人为有情施设现法涅槃的最高境界。
(Gha) tamañño evamāha – ‘‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi. Neso natthīti vadāmi. No ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṃ kissa hetu? Yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etena etaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī’’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
(丁)另一人对他如是说——「贤友,确实有你所说的那个我,我不说它不存在。然而,贤友,此我并非以此达到现法涅槃的最高境界。那是什么原因呢?在那里,凡有喜所生的心的踊跃者,以此而称为粗的。贤友,当此我由于喜的离去……(中略)……证入第三禅那而住时,贤友,此我即达到现法涅槃的最高境界。」如此,某些人为有情施设现法涅槃的最高境界。
(Ṅa) tamañño evamāha – ‘‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi. Neso natthīti vadāmi. No ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṃ kissa hetu? Yadeva tattha sukhapīti cetaso ābhogo, etena etaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī’’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. Ime pañca diṭṭhadhammanibbānavādā.
(戊)另一人对他如是说——「贤友,确实有你所说的那个我,我不说它不存在。然而,贤友,此我并非以此达到现法涅槃的最高境界。那是什么原因呢?在那里,凡有乐与喜的心的倾向者,以此而称为粗的。贤友,当此我由于乐的舍断……(中略)……证入第四禅那而住时,贤友,此我即达到现法涅槃的最高境界。」如此,某些人为有情施设现法涅槃的最高境界。这些是五种现法涅槃论。
Pañcakaṃ. · 五法
6. Chakkaniddeso
6. 六法的分别论
(1) Cha vivādamūlāni(1) 六诤论根
§944
Tattha katamāni cha vivādamūlāni? Kodho, makkho, issā, sāṭheyyaṃ, pāpicchatā, sandiṭṭhiparāmāsitā – imāni cha vivādamūlāni.
于此,什么是六种诤论根?忿、覆、嫉、悭、邪欲、执取邪见——这些是六种诤论根。
(2) Cha chandarāgā(2) 六欲贪
Tattha katame cha chandarāgā? Chandarāgā gehasitā dhammā. Manāpiyesu rūpesu gehasito rāgo sārāgo cittassa sārāgo, manāpiyesu saddesu…pe… manāpiyesu gandhesu…pe… manāpiyesu rasesu…pe… manāpiyesu phoṭṭhabbesu…pe… manāpiyesu dhammesu gehasito rāgo sārāgo cittassa sārāgo – ime cha chandarāgā.
于此,什么是六种欲贪?欲贪是在家法。对可意诸色的在家贪、有贪、心的有贪,对可意诸声……(中略)……对可意诸香……(中略)……对可意诸味……(中略)……对可意诸触……(中略)……对可意诸法的在家贪、有贪、心的有贪——这些是六种欲贪。
(3) Cha virodhavatthūni(3) 六违诤事
Tattha katamāni cha virodhavatthūni? Amanāpiyesu rūpesu cittassa āghāto paṭighāto caṇḍikkaṃ asuropo anattamanatā cittassa, amanāpiyesu saddesu…pe… amanāpiyesu gandhesu…pe… amanāpiyesu rasesu…pe… amanāpiyesu phoṭṭhabbesu…pe… amanāpiyesu dhammesu cittassa āghāto paṭighāto caṇḍikkaṃ asuropo anattamanatā cittassa – imāni cha virodhavatthūni.
其中,什么是六种对抗事?于不可意的诸色,心的恼害、反击、粗暴、不柔和、心的不满意;于不可意的诸声……于不可意的诸香……于不可意的诸味……于不可意的诸触……于不可意的诸法,心的恼害、反击、粗暴、不柔和、心的不满意——这些是六种对抗事。
(4) Cha taṇhākāyā(4) 六渴爱身
Tattha katame cha taṇhākāyā? Rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā – ime cha taṇhākāyā.
其中,什么是六渴爱身?色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱——这些是六渴爱身。
(5) Cha agāravā(5) 六不恭敬
§945
Tattha katame cha agāravā? Satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya agāravo viharati appatisso, appamāde agāravo viharati appatisso, paṭisanthāre agāravo viharati appatisso – ime cha agāravā.
其中,什么是六种不恭敬?对导师住于不恭敬、不尊重;对法住于不恭敬、不尊重;对僧团住于不恭敬、不尊重;对学住于不恭敬、不尊重;对不放逸住于不恭敬、不尊重;对款待住于不恭敬、不尊重——这些是六种不恭敬。
(6) Cha parihāniyā dhammā(6) 六退失法
Tattha katame cha parihāniyā dhammā? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, saṃsaggārāmatā, papañcārāmatā – ime cha parihāniyā dhammā.
其中,什么是六种退失法?喜好作务、喜好言谈、喜好睡眠、喜好结交、喜好交际、喜好戏论——这些是六种退失法。
(7) Aparepi cha parihāniyā dhammā(7) 另六退失法
§946
Tattha katame aparepi cha parihāniyā dhammā? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, dovacassatā, pāpamittatā – ime cha parihāniyā dhammā.
其中,什么是另外的六种退失法?喜好作务、喜好言谈、喜好睡眠、喜好结交、难以劝告、恶友性——这些是六种退失法。
(8) Cha somanassupavicārā(8) 六喜寻
Tattha katame cha somanassupavicārā? Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati – ime cha somanassupavicārā.
其中,什么是六种喜寻?以眼见色后,寻求喜之处的色;以耳闻声后……以鼻嗅香后……以舌尝味后……以身触触后……以意识法后,寻求喜之处的法——这些是六种喜寻。
(9) Cha domanassupavicārā(9) 六忧寻
Tattha katame cha domanassupavicārā? Cakkhunā rūpaṃ disvā domanassaṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya domanassaṭṭhāniyaṃ dhammaṃ upavicarati – ime cha domanassupavicārā.
其中,什么是六种忧寻?以眼见色后,寻求忧之处的色;以耳闻声后……以鼻嗅香后……以舌尝味后……以身触触后……以意识法后,寻求忧之处的法——这些是六种忧寻。
(10) Cha upekkhupavicārā(10) 六舍寻
Tattha katame cha upekkhupavicārā? Cakkhunā rūpaṃ disvā upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya upekkhāṭṭhāniyaṃ dhammaṃ upavicarati – ime cha upekkhupavicārā.
其中,什么是六种舍寻?以眼见色后,寻求舍之处的色;以耳闻声后……以鼻嗅香后……以舌尝味后……以身触触后……以意识法后,寻求舍之处的法——这些是六种舍寻。
(11) Cha gehasitāni somanassāni(11) 六在家喜
§947
Tattha katamāni cha gehasitāni somanassāni? Manāpiyesu rūpesu gehasitaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā, manāpiyesu saddesu…pe… manāpiyesu gandhesu…pe… manāpiyesu rasesu…pe… manāpiyesu phoṭṭhabbesu…pe… manāpiyesu dhammesu gehasitaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā – imāni cha gehasitāni somanassāni.
于此,什么是六种居家的喜?于可意的色,居家的心所的愉悦、心所的乐、意触所生的愉悦乐的所感受、意触所生的愉悦乐受;于可意的声……于可意的香……于可意的味……于可意的触……于可意的法,居家的心所的愉悦、心所的乐、意触所生的愉悦乐的所感受、意触所生的愉悦乐受——这些是六种居家的喜。
(12) Cha gehasitāni domanassāni(12) 六在家忧
Tattha katamāni cha gehasitāni domanassāni? Amanāpiyesu rūpesu gehasitaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā, amanāpiyesu saddesu…pe… amanāpiyesu gandhesu…pe… amanāpiyesu rasesu…pe… amanāpiyesu phoṭṭhabbesu…pe… amanāpiyesu dhammesu gehasitaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – imāni cha gehasitāni domanassāni.
于此,什么是六种居家的忧?于不可意的色,居家的心所的不愉悦、心所的苦、意触所生的不愉悦苦的所感受、意触所生的不愉悦苦受;于不可意的声……于不可意的香……于不可意的味……于不可意的触……于不可意的法,居家的心所的不愉悦、心所的苦、意触所生的不愉悦苦的所感受、意触所生的不愉悦苦受——这些是六种居家的忧。
(13) Cha gehasitā upekkhā(13) 六在家舍
Tattha katamā cha gehasitā upekkhā? Upekkhāṭṭhāniyesu rūpesu gehasitaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā, upekkhāṭṭhāniyesu saddesu…pe… upekkhāṭṭhāniyesu gandhesu…pe… upekkhāṭṭhāniyesu rasesu…pe… upekkhāṭṭhāniyesu phoṭṭhabbesu…pe… upekkhāṭṭhāniyesu dhammesu gehasitaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā – imā cha gehasitā upekkhā.
于此,什么是六种居家的舍?于舍处的色,居家的心所的非愉悦非不愉悦、意触所生的不苦不乐的所感受、意触所生的不苦不乐受;于舍处的声……于舍处的香……于舍处的味……于舍处的触……于舍处的法,居家的心所的非愉悦非不愉悦、意触所生的不苦不乐的所感受、意触所生的不苦不乐受——这些是六种居家的舍。
(14) Cha diṭṭhiyo(14) 六见
§948
Tattha katamā cha diṭṭhiyo? ‘‘Atthi me attā’’ti vā assa saccato thetato diṭṭhi uppajjati, ‘‘natthi me attā’’ti vā assa saccato thetato diṭṭhi uppajjati, ‘‘attanā vā attānaṃ sañjānāmī’’ti vā assa saccato thetato diṭṭhi uppajjati, ‘‘attanā vā anattānaṃ sañjānāmī’’ti vā assa saccato thetato diṭṭhi uppajjati, ‘‘anattanā vā attānaṃ sañjānāmī’’ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṃdiṭṭhi hoti – ‘‘so me ayaṃ attā vado vedeyyo tatra tatra dīgharattaṃ kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paccanubhoti. Na so jāto nāhosi, na so jāto na bhavissati, nicco dhuvo sassato avipariṇāmadhammo’’ti vā panassa saccato thetato diṭṭhi uppajjati. Imā cha diṭṭhiyo.
于此,什么是六种见?他生起「我有我」作为真实、确定的见,或者他生起「我无我」作为真实、确定的见,或者他生起「我以我想我」作为真实、确定的见,或者他生起「我以我想无我」作为真实、确定的见,或者他生起「我以无我想我」作为真实、确定的见;或者他有如此见:「这是我的我,能说、能感受,在各处长时体验善恶诸业的果报。那个不生则不存在,不生则不会有,是常、恒、永恒、不变易法」,或者他生起作为真实、确定的见。这些是六种见。
Chakkaṃ. · 六法
7. Sattakaniddeso
7. 七法之分别论
(1) Sattānusayā(1) 七随眠
§949
Tattha katame sattānusayā? Kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo – ime satta anusayā.
于此,什么是七随眠?欲贪随眠、嗔恚随眠、慢随眠、见随眠、疑随眠、有贪随眠、无明随眠——这些是七随眠。
(2) Satta saṃyojanāni(2) 七结
Tattha katamāni satta saṃyojanāni? Kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, bhavarāgasaṃyojanaṃ, avijjāsaṃyojanaṃ – imāni satta saṃyojanāni.
于此,什么是七结?欲贪结、嗔恚结、慢结、见结、疑结、有贪结、无明结——这些是七结。
(3) Satta pariyuṭṭhānāni(3) 七缠
Tattha katamāni satta pariyuṭṭhānāni? Kāmarāgapariyuṭṭhānaṃ, paṭighapariyuṭṭhānaṃ, mānapariyuṭṭhānaṃ, diṭṭhipariyuṭṭhānaṃ, vicikicchāpariyuṭṭhānaṃ, bhavarāgapariyuṭṭhānaṃ, avijjāpariyuṭṭhānaṃ – imāni satta pariyuṭṭhānāni.
于此,什么是七缠?欲贪缠、嗔恚缠、慢缠、见缠、疑缠、有贪缠、无明缠——这些是七缠。
(4) Satta asaddhammā(4) 七非善法
§950
Tattha katame satta asaddhammā? Assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassatī hoti, duppañño hoti – ime satta asaddhammā.
于此,什么是七不善法?无信,无惭,无愧,少闻,懈怠,失念,劣慧——这些是七不善法。
(5) Satta duccaritāni(5) 七恶行
Tattha katamāni satta duccaritāni? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – imāni satta duccaritāni.
于此,什么是七恶行?杀生、不与取、欲邪行、妄语、两舌、粗恶语、杂秽语——这些是七恶行。
(6) Satta mānā(6) 七慢
Tattha katame satta mānā? Māno, atimāno, mānātimāno, omāno, adhimāno, asmimāno, micchāmāno – ime satta mānā.
于此,什么是七慢?慢、过慢、慢过慢、卑慢、增上慢、我慢、邪慢——这些是七慢。
(7) Satta diṭṭhiyo(7) 七见
§951
(Ka) tattha katamā satta diṭṭhiyo? Idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘‘yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho bho, ayaṃ attā sammā samucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
(甲)于此,什么是七见?这里,某位沙门或婆罗门如是说、如是见:「贤友,当这个色的、四大种所成的、父母所生的我,于身坏时被断灭、被破坏、不存在于死后,贤友,到此程度,这个我被完全断灭。」如此,某些人施设有情众生的断灭、破坏、无有。
(Kha) tamañño evamāha – ‘‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho bho añño attā dibbo rūpī kāmāvacaro kabaḷīkārabhakkho. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammāsamucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
(乙)另一人如是说:「贤友,确实有你所说的这个我。我不说『这个不存在』。然而,贤友,这个我并非到此程度被完全断灭。贤友,确实有另一个天的、色的、欲界的、食段食的我。你不知、不见那个。我知、见那个。贤友,当那个我于身坏时被断灭、被破坏、不存在于死后,贤友,到此程度,这个我被完全断灭。」如此,某些人施设有情众生的断灭、破坏、无有。
(Ga) tamañño evamāha – ‘‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
(丙)另一人如是说:「贤友,确实有你所说的这个我。我不说『这个不存在』。然而,贤友,这个我并非到此程度被完全断灭。贤友,确实有另一个天的、色的、意所成的、一切肢体具足的、诸根无缺的我。你不知、不见那个。我知、见那个。贤友,当那个我于身坏时被断灭、被破坏、不存在于死后,贤友,到此程度,这个我被完全断灭。」如此,某些人施设有情众生的断灭、破坏、无有。
(Gha) tamañño evamāha – ‘‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
(丁)另一人如是说:「贤友,确实有你所说的这个我。我不说『这个不存在』。然而,贤友,这个我并非到此程度被完全断灭。贤友,确实有另一个我,完全超越诸色想,灭没诸对碍想,不作意诸种种想,『空是无边的』,到达空无边处。你不知、不见那个。我知、见那个。贤友,当那个我于身坏时被断灭、被破坏、不存在于死后,贤友,到此程度,这个我被完全断灭。」如此,某些人施设有情众生的断灭、破坏、无有。
(Ṅa) tamañño evamāha – ‘‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
(戊)另一人如是说:「贤友,确实有你所说的这个我。我不说『这个不存在』。然而,贤友,这个我并非到此程度被完全断灭。贤友,确实有另一个我,完全超越空无边处,『识是无边的』,到达识无边处。你不知、不见那个。我知、见那个。贤友,当那个我于身坏时被断灭、被破坏、不存在于死后,贤友,到此程度,这个我被完全断灭。」如此,某些人施设有情众生的断灭、破坏、无有。
(Ca) tamañño evamāha – ‘‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
(Ca) 另一人如此对他说——「贤友,你所说的这个我是存在的。我说『这个不是不存在』。然而,贤友,这个我并非以此完全断灭。贤友,有另一个我,完全超越识无边处,到达『无所有』之无所有处。你不知道它,不见到它。我知道它,见到它。贤友,当身坏时,这个我被断灭、被破坏、死后不存在,以此,贤友,这个我才完全断灭。」如此,某些人施设存在的有情的断灭、破坏、无有。
(Cha) tamañño evamāha – ‘‘atthi kho pana eso attā yaṃ tvaṃ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. Imā satta diṭṭhiyo.
(Cha) 另一人如此对他说——「你所说的这个我确实存在。我说『这个不是不存在』。然而,贤友,这个我并非以此完全断灭。贤友,有另一个我,完全超越无所有处,到达非想非非想处。你不知道它,不见到它。我知道它,见到它。贤友,当身坏时,这个我被断灭、被破坏、死后不存在,以此,贤友,这个我才完全断灭。」如此,某些人施设存在的有情的断灭、破坏、无有。这些是七种见。
Sattakaṃ. · 七法
8. Aṭṭhakaniddeso
8. 八法之分别论
(1) Aṭṭha kilesavatthūni(1) 八烦恼事
§952
Tattha katamāni aṭṭha kilesavatthūni? Lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ – imāni aṭṭha kilesavatthūni.
于此,什么是八种烦恼事?贪、嗔、痴、慢、见、疑、昏沉、掉举——这些是八种烦恼事。
(2) Aṭṭha kusītavatthūni(2) 八懈怠事
§953
Tattha katamāni aṭṭha kusītavatthūni?
于此,什么是八种懈怠事?
(Ka) idha bhikkhunā kammaṃ kātabbaṃ hoti. Tassa evaṃ hoti – ‘‘kammaṃ kho me kātabbaṃ bhavissati. Kammaṃ kho pana me karontassa kāyo kilamissati. Handāhaṃ nipajjāmī’’ti. So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṃ paṭhamaṃ kusītavatthu.
(Ka) 于此,比库有工作应当做。他如此想——『我将有工作应当做。然而,当我做工作时,身体将会疲劳。让我躺下吧。』他躺下;他不发起精进,为了未得者之得、未达者之达、未作证者之作证。这是第一种懈怠事。
(Kha) puna caparaṃ bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho pana me karontassa kāyo kilanto. Handāhaṃ nipajjāmī’’ti. So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṃ dutiyaṃ kusītavatthu.
(Kha) 再者,比库已做了工作。他如此想——『我做了工作。然而,当我做工作时,身体疲劳了。让我躺下吧。』他躺下;他不发起精进,为了未得者之得、未达者之达、未作证者之作证。这是第二种懈怠事。
(Ga) puna caparaṃ bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘‘maggo kho me gantabbo bhavissati. Maggaṃ kho pana me gacchantassa kāyo kilamissati. Handāhaṃ nipajjāmī’’ti. So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṃ tatiyaṃ kusītavatthu.
(Ga) 再者,比库有路应当行。他如此想——『我将有路应当行。然而,当我行路时,身体将会疲劳。让我躺下吧。』他躺下;他不发起精进,为了未得者之得、未达者之达、未作证者之作证。这是第三种懈怠事。
(Gha) puna caparaṃ bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘‘ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho pana me gacchantassa kāyo kilanto. Handāhaṃ nipajjāmī’’ti. So nipajjati ; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṃ catutthaṃ kusītavatthu.
(四)再者,比库走了路。他这样想:「我走了路。我走路时身体疲劳。让我躺下吧。」他躺下;不发起精进,为了未得之得、未证之证、未作证之作证。这是第四懈怠事。
(Ṅa) puna caparaṃ bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo kilanto akammañño. Handāhaṃ nipajjāmī’’ti. So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṃ pañcamaṃ kusītavatthu.
(五)再者,比库在村或镇行乞食,未得到粗或细的食物足够的满足。他这样想:「我在村或镇行乞食,未得到粗或细的食物足够的满足。我的身体疲劳、不适于工作。让我躺下吧。」他躺下;不发起精进,为了未得之得、未证之证、未作证之作证。这是第五懈怠事。
(Ca) puna caparaṃ bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo kilanto akammañño māsācitaṃ maññe. Handāhaṃ nipajjāmī’’ti. So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṃ chaṭṭhaṃ kusītavatthu.
(六)再者,比库在村或镇行乞食,得到粗或细的食物足够的满足。他这样想:「我在村或镇行乞食,得到粗或细的食物足够的满足。我的身体疲劳、不适于工作,我想好像肌肉堆积。让我躺下吧。」他躺下;不发起精进,为了未得之得、未证之证、未作证之作证。这是第六懈怠事。
(Cha) puna caparaṃ bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – ‘‘uppanno kho me ayaṃ appamattako ābādho. Atthi kappo nipajjituṃ . Handāhaṃ nipajjāmī’’ti. So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṃ sattamaṃ kusītavatthu.
(七)再者,比库生起了小病。他这样想:「我生起了这小病。有机会躺下。让我躺下吧。」他躺下;不发起精进,为了未得之得、未证之证、未作证之作证。这是第七懈怠事。
(Ja) puna caparaṃ bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṃ nipajjāmī’’ti. So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṃ aṭṭhamaṃ kusītavatthu. Imāni aṭṭha kusītavatthūni.
(八)再者,比库病愈,刚从病中痊愈。他这样想:「我病愈,刚从病中痊愈。我的身体虚弱、不适于工作。让我躺下吧。」他躺下;不发起精进,为了未得之得、未证之证、未作证之作证。这是第八懈怠事。这些是八懈怠事。
(3) Aṭṭhasu lokadhammesu cittassa paṭighāto(3) 于八世间法心的抵触
§954
Tattha katamesu aṭṭhasu lokadhammesu cittassa paṭighāto? Lābhe sārāgo, alābhe paṭivirodho, yase sārāgo, ayase paṭivirodho, pasaṃsāya sārāgo, nindāya paṭivirodho, sukhe sārāgo, dukkhe paṭivirodho – imesu aṭṭhasu lokadhammesu cittassa paṭighāto.
其中,于哪八世间法有心的抵触?于利有贪染,于无利有抵触;于名声有贪染,于无名声有抵触;于赞叹有贪染,于诽谤有抵触;于乐有贪染,于苦有抵触——于这八世间法有心的抵触。
(4) Aṭṭhaanariyavohārā(4) 八非圣说
§955
Tattha katame aṭṭha anariyavohārā? Adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā – ime aṭṭha anariyavohārā.
其中,哪些是八非圣说?于未见说见,于未闻说闻,于未觉说觉,于未识说识;于已见说未见,于已闻说未闻,于已觉说未觉,于已识说未识——这些是八非圣说。
(5) Aṭṭha micchattā(5) 八邪性
§956
Tattha katame aṭṭha micchattā? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi – ime aṭṭha micchattā.
其中,哪些是八邪性?邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定——这些是八邪性。
(6) Aṭṭha purisadosā(6) 八人过失
§957
Tattha katame aṭṭha purisadosā? (Ka) idha bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘‘na sarāmi na sarāmī’’ti assatiyāva nibbeṭheti. Ayaṃ paṭhamo purisadoso.
于此,什么是八种人的过失?(甲)于此,诸比库以罪责备比库。那位比库被诸比库以罪责备时,仅以不忆念而逃避「我不忆念,我不忆念」。这是第一种人的过失。
(Kha) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati – ‘‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena! Tvampi nāma maṃ bhaṇitabbaṃ maññasī’’ti! Ayaṃ dutiyo purisadoso.
(乙)再者,诸比库以罪责备比库。那位比库被诸比库以罪责备时,反而反驳责备者——「你这愚痴无能者所说的算什么!你竟然认为应该对我说!」这是第二种人的过失。
(Ga) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paccāropeti – ‘‘tvampi khosi itthannāmaṃ āpattiṃ āpanno. Tvaṃ tāva paṭhamaṃ paṭikarohī’’ti. Ayaṃ tatiyo purisadoso.
(丙)再者,诸比库以罪责备比库。那位比库被诸比库以罪责备时,反而指责责备者——「你也犯了如此这般的罪。你先忏悔吧!」这是第三种人的过失。
(Gha) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Ayaṃ catuttho purisadoso.
(丁)再者,诸比库以罪责备比库。那位比库被诸比库以罪责备时,以其他回答,转移话题到外面,显示愤怒、嗔恨和不满。这是第四种人的过失。
(Ṅa) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhāvikkhepakaṃ bhaṇati. Ayaṃ pañcamo purisadoso.
(戊)再者,诸比库以罪责备比库。那位比库被诸比库以罪责备时,在僧团中间说挥臂之语。这是第五种人的过失。
(Ca) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ, anādiyitvā codakaṃ, sāpattikova yenakāmaṃ pakkamati. Ayaṃ chaṭṭho purisadoso.
(己)再者,诸比库以罪责备比库。那位比库被诸比库以罪责备时,不理会僧团,不理会责备者,有罪地随意离去。这是第六种人的过失。
(Cha) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘‘nevāhaṃ āpannomhi, na panāhaṃ anāpannomhī’’ti tuṇhībhūto saṅghaṃ viheseti. Ayaṃ sattamo purisadoso.
(庚)再者,诸比库以罪责备比库。那位比库被诸比库以罪责备时,「我既未犯罪,我也非未犯罪」,保持沉默而恼害僧团。这是第七种人的过失。
(Ja) puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha – ‘‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā. Idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’’ti. So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha – ‘‘idāni kho tumhe āyasmanto attamanā hothā’’ti. Ayaṃ aṭṭhamo purisadoso. Ime aṭṭha purisadosā.
(辛)再者,诸比库以罪责备比库。那位比库被诸比库以罪责备时,如此说——「诸位具寿为何对我过于执着?现在我舍弃学而还归于低劣。」他舍弃学而还归于低劣后,如此说——「现在诸位具寿满意了吧!」这是第八种人的过失。这些是八种人的过失。
(7) Aṭṭha asaññīvādā(7) 八无想论
§958
Tattha katame aṭṭha asaññīvādā? ‘‘Rūpī attā hoti arogo paraṃ maraṇā’’ti – asaññīti naṃ paññapenti; arūpī attā…pe… rūpī ca arūpī ca…pe… nevarūpīnārūpī…pe… ‘‘antavā attā hoti arogo paraṃ maraṇā’’ti – asaññīti naṃ paññapenti; ‘‘anantavā attā hoti arogo paraṃ maraṇā’’ti – asaññīti naṃ paññapenti; ‘‘antavā ca anantavā ca attā hoti arogo paraṃ maraṇā’’ti – asaññīti naṃ paññapenti; ‘‘nevantavā nānantavā attā hoti arogo paraṃ maraṇā’’ti – asaññīti naṃ paññapenti. Ime aṭṭha asaññīvādā.
于此,什么是八种无想论?「有色的我于死后无病」——他们施设为无想;无色的我……有色且无色的……非有色非无色的……「有边的我于死后无病」——他们施设为无想;「无边的我于死后无病」——他们施设为无想;「有边且无边的我于死后无病」——他们施设为无想;「非有边非无边的我于死后无病」——他们施设为无想。这些是八种无想论。
(8) Aṭṭha nevasaññīnāsaññīvādā(8) 八非想非非想论
§959
Tattha katame aṭṭha nevasaññīnāsaññīvādā? ‘‘Rūpī attā hoti arogo paraṃ maraṇā’’ti – nevasaññīnāsaññīti naṃ paññapenti; ‘‘arūpī attā hoti arogo paraṃ maraṇā’’ti – nevasaññīnāsaññīti naṃ paññapenti; ‘‘rūpī ca arūpī ca attā hoti arogo paraṃ maraṇā’’ti – nevasaññīnāsaññīti naṃ paññapenti; ‘‘nevarūpīnārūpī attā hoti arogo paraṃ maraṇā’’ti – nevasaññīnāsaññīti naṃ paññapenti; ‘‘antavā attā hoti arogo paraṃ maraṇā’’ti – nevasaññīnāsaññīti naṃ paññapenti; ‘‘anantavā attā hoti arogo paraṃ maraṇā’’ti – nevasaññīnāsaññīti naṃ paññapenti; ‘‘antavā ca anantavā ca attā hoti arogo paraṃ maraṇā’’ti – nevasaññīnāsaññīti naṃ paññapenti; ‘‘nevantavā nānantavā attā hoti arogo paraṃ maraṇā’’ti – nevasaññīnāsaññīti naṃ paññapenti. Ime aṭṭha nevasaññīnāsaññīvādā.
于此,什么是八种非想非非想论?「有色的我于死后无病」——他们施设为非想非非想;「无色的我于死后无病」——他们施设为非想非非想;「有色且无色的我于死后无病」——他们施设为非想非非想;「非有色非无色的我于死后无病」——他们施设为非想非非想;「有边的我于死后无病」——他们施设为非想非非想;「无边的我于死后无病」——他们施设为非想非非想;「有边且无边的我于死后无病」——他们施设为非想非非想;「非有边非无边的我于死后无病」——他们施设为非想非非想。这些是八种非想非非想论。
Aṭṭhakaṃ. · 八法
9. Navakaniddeso
9. 九法的分别论
(1) Nava āghātavatthūni(1) 九恼害事
§960
Tattha katamāni nava āghātavatthūni? ‘‘Anatthaṃ me acarī’’ti āghāto jāyati ; ‘‘anatthaṃ me caratī’’ti āghāto jāyati; ‘‘anatthaṃ me carissatī’’ti āghāto jāyati; ‘‘piyassa me manāpassa anatthaṃ acari’’…pe… anatthaṃ carati…pe… anatthaṃ carissatīti āghāto jāyati; appiyassa me amanāpassa atthaṃ acari…pe… atthaṃ carati…pe… atthaṃ carissatīti āghāto jāyati. Imāni nava āghātavatthūni.
于此,什么是九种恼害事?「他对我作了无利益」,恼害生起;「他对我正作无利益」,恼害生起;「他将对我作无利益」,恼害生起;「他对我所爱的、可意的作了无利益」……正作无利益……将作无利益,恼害生起;「他对我所不爱的、不可意的作了利益」……正作利益……将作利益,恼害生起。这些是九种恼害事。
(2) Nava purisamalāni(2) 九人垢
§961
Tattha katamāni nava purisamalāni? Kodho, makkho, issā, macchariyaṃ, māyā, sāṭheyyaṃ, musāvādo, pāpicchatā, micchādiṭṭhi – imāni nava purisamalāni.
于此,什么是九种人垢?忿、覆、嫉、悭、诳、谄、妄语、恶欲、邪见——这些是九种人垢。
(3) Navavidhā mānā(3) 九种慢
§962
Tattha katame navavidhā mānā? ‘‘Seyyassa seyyohamasmī’’ti māno, ‘‘seyyassa sadisohamasmī’’ti māno, ‘‘seyyassa hīnohamasmī’’ti māno, ‘‘sadisassa seyyohamasmī’’ti māno, ‘‘sadisassa sadisohamasmī’’ti māno, ‘‘sadisassa hīnohamasmī’’ti māno, ‘‘hīnassa seyyohamasmī’’ti māno, ‘‘hīnassa sadisohamasmī’’ti māno, ‘‘hīnassa hīnohamasmī’’ti māno – ime navavidhā mānā.
于此,什么是九种慢?「我比胜者更胜」,这是慢;「我与胜者相等」,这是慢;「我比胜者低劣」,这是慢;「我比相等者更胜」,这是慢;「我与相等者相等」,这是慢;「我比相等者低劣」,这是慢;「我比低劣者更胜」,这是慢;「我与低劣者相等」,这是慢;「我比低劣者低劣」,这是慢——这些是九种慢。
(4) Nava taṇhāmūlakā dhammā(4) 九渴爱为根之法
§963
Tattha katame nava taṇhāmūlakā dhammā? Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggahavivāda-tuvaṃtuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavanti – ime nava taṇhāmūlakā dhammā.
于此,什么是九种以渴爱为根的法?缘渴爱而有寻求,缘寻求而有获得,缘获得而有抉择,缘抉择而有欲贪,缘欲贪而有耽著,缘耽著而有摄受,缘摄受而有悭吝,缘悭吝而有守护,由于守护之因,执杖、执刀、诤论、争吵、争执、互相诽谤、两舌、妄语等诸多恶不善法生起——这些是九种以渴爱为根的法。
(5) Nava iñjitāni(5) 九动摇
§964
Tattha katamāni nava iñjitāni? ‘‘Asmī’’ti iñjitametaṃ, ‘‘ahamasmī’’ti iñjitametaṃ , ‘‘ayamahamasmī’’ti iñjitametaṃ ‘‘bhavissa’’nti iñjitametaṃ, ‘‘rūpī bhavissa’’nti iñjitametaṃ, ‘‘arūpī bhavissa’’nti iñjitametaṃ, ‘‘saññī bhavissa’’nti iñjitametaṃ, ‘‘asaññī bhavissa’’nti iñjitametaṃ, ‘‘nevasaññīnāsaññī bhavissa’’nti iñjitametaṃ – imāni nava iñjitāni.
于此,什么是九种动摇?「我是」,这是动摇;「我是这个」,这是动摇;「我是这样」,这是动摇;「我将是」,这是动摇;「我将是有色的」,这是动摇;「我将是无色的」,这是动摇;「我将是有想的」,这是动摇;「我将是无想的」,这是动摇;「我将是非想非非想的」,这是动摇——这些是九种动摇。
(6-9) Nava maññitādīni(6-9) 九慢想等
§965
Tattha katamāni nava maññitāni… nava phanditāni… nava papañcitāni… nava saṅkhatāni? ‘‘Asmī’’ti saṅkhatametaṃ, ‘‘ahamasmī’’ti saṅkhatametaṃ , ‘‘ayamahamasmī’’ti saṅkhatametaṃ, ‘‘bhavissa’’nti saṅkhatametaṃ, ‘‘rūpī bhavissa’’nti saṅkhatametaṃ, ‘‘arūpī bhavissa’’nti saṅkhatametaṃ, ‘‘saññī bhavissa’’nti saṅkhatametaṃ , ‘‘asaññī bhavissa’’nti saṅkhatametaṃ, ‘‘nevasaññīnāsaññī bhavissa’’nti saṅkhatametaṃ – imāni nava saṅkhatāni.
其中,什么是九种慢?什么是九种戏论?什么是九种虚妄分别论?什么是九种行?「我是」,这是行;「我是我」,这是行;「这个我是」,这是行;「我将有」,这是行;「我将有色」,这是行;「我将无色」,这是行;「我将有想」,这是行;「我将无想」,这是行;「我将非想非非想」,这是行——这些是九种行。
Navakaṃ. · 九法
10. Dasakaniddeso
10. 十法之分别论
(1) Dasa kilesavatthūni(1) 十烦恼事
§966
Tattha katamāni dasa kilesavatthūni? Lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ, ahirikaṃ, anottappaṃ – imāni dasa kilesavatthūni.
其中,什么是十种烦恼事?贪、嗔、痴、慢、见、疑、昏沉、掉举、无惭、无愧——这些是十种烦恼事。
(2) Dasa āghātavatthūni(2) 十恼害事
§967
Tattha katamāni dasa āghātavatthūni? ‘‘Anatthaṃ me acarī’’ti āghāto jāyati, ‘‘anatthaṃ me caratī’’ti āghāto jāyati, ‘‘anatthaṃ me carissatī’’ti āghāto jāyati, ‘‘piyassa me manāpassa anatthaṃ acari’’…pe… anatthaṃ carati…pe… anatthaṃ carissatīti āghāto jāyati, appiyassa me amanāpassa atthaṃ acari…pe… atthaṃ carati…pe… atthaṃ carissatīti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati – imāni dasa āghātavatthūni.
其中,什么是十种愤怒事?「他对我作了无益」,愤怒生起;「他对我正作无益」,愤怒生起;「他对我将作无益」,愤怒生起;「他对我所爱的、可意的作了无益」……正作无益……将作无益,愤怒生起;「他对我所不爱的、不可意的作了有益」……正作有益……将作有益,愤怒生起;或者无因而愤怒生起——这些是十种愤怒事。
(3) Dasa akusalakammapathā(3) 十不善业道
§968
Tattha katame dasa akusalakammapathā? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi – ime dasa akusalakammapathā.
其中,什么是十种不善业道?杀生、不与取、欲邪行、妄语、两舌、粗恶语、杂秽语、贪、嗔恨、邪见——这些是十种不善业道。
(4) Dasa saṃyojanāni(4) 十结
§969
Tattha katamāni dasa saṃyojanāni? Kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ , mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, sīlabbataparāmāsasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ, avijjāsaṃyojanaṃ – imāni dasa saṃyojanāni.
其中,什么是十种结?欲贪结、嗔恚结、慢结、见结、疑结、戒禁取结、有贪结、嫉结、悭结、无明结——这些是十种结。
(5) Dasa micchattā(5) 十邪性
§970
Tattha katame dasa micchattā? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi , micchāñāṇaṃ, micchāvimutti – ime dasa micchattā.
其中,什么是十种邪性?邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、邪解脱——这些是十种邪性。
(6) Dasavatthukā micchādiṭṭhi(6) 十事邪见
§971
Tattha katamā dasavatthukā micchādiṭṭhi? Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti – ayaṃ dasavatthukā micchādiṭṭhi.
其中,什么是十事邪见?无布施,无供养,无祭祀,无善作恶作诸业的果与异熟,无此世,无他世,无母,无父,无化生有情,于世间无正行的、正行道的沙门婆罗门,他们以自己的证智作证后而宣说此世与他世——这是十事邪见。
(7) Dasavatthukā antaggāhikā diṭṭhi(7) 十事边执见
§972
Tattha katamā dasavatthukā antaggāhikā diṭṭhi? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā – ayaṃ dasavatthukā antaggāhikā diṭṭhi.
于此,什么是十事的边执见?「世间是常」,或「世间是无常」,或「世间是有边」,或「世间是无边」,或「命即是身」,或「命是一身是另一」,或「如来死后存在」,或「如来死后不存在」,或「如来死后既存在又不存在」,或「如来死后既非存在又非不存在」——这是十事的边执见。
Dasakaṃ. · 十法
11. Taṇhāvicaritaniddeso
11. 渴爱行相的分别论
(1) Ajjhattikassa upādāya(1) 缘于内
§973
Tattha katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya? Asmīti hoti, itthasmīti hoti, evasmīti hoti, aññathāsmīti hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti, asasmīti hoti, sātasmīti hoti, siyanti hoti, itthaṃ siyanti hoti, evaṃ siyanti hoti, aññathā siyanti hoti, apāhaṃ siyanti hoti, apāhaṃ itthaṃ siyanti hoti, apāhaṃ evaṃ siyanti hoti, apāhaṃ aññathā siyanti hoti.
于此,什么是关于内在执取的十八种渴爱行相?有「我是」,有「我是这样」,有「我是如此」,有「我是异样」,有「我将是」,有「我将是这样」,有「我将是如此」,有「我将是异样」,有「愿我是」,有「愿我是快乐」,有「愿我能是」,有「愿我能是这样」,有「愿我能是如此」,有「愿我能是异样」,有「愿我将来能是」,有「愿我将来能是这样」,有「愿我将来能是如此」,有「愿我将来能是异样」。
§974
Kathañca asmīti hoti? Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ asmīti chandaṃ paṭilabhati, asmīti mānaṃ paṭilabhati , asmīti diṭṭhiṃ paṭilabhati. Tasmiṃ sati imāni papañcitāni honti – itthasmīti vā evasmīti vā aññathāsmīti vā.
如何有「我是」?把某法作为不可避免的,他获得「色是我」的欲,获得「色是我」的慢,获得「色是我」的见。[同样于]受...想...行...识。当有那个时,这些戏论就有——「我是这样」,或「我是如此」,或「我是异样」。
(2) Kathañca itthasmīti hoti? Khattiyosmīti vā, brāhmaṇosmīti vā, vessosmīti vā, suddosmīti vā, gahaṭṭhosmīti vā, pabbajitosmīti vā, devosmīti vā, manussosmīti vā, rūpīsmīti vā, arūpīsmīti vā, saññīsmīti vā, asaññīsmīti vā, nevasaññīnāsaññīsmīti vā – evaṃ itthasmīti hoti.
(2) 如何有「我是这样」?「我是刹帝利」,或「我是婆罗门」,或「我是吠舍」,或「我是首陀罗」,或「我是在家者」,或「我是出家者」,或「我是天」,或「我是人」,或「我是有色者」,或「我是无色者」,或「我是有想者」,或「我是无想者」,或「我是非想非非想者」——如此有「我是这样」。
(3) Kathañca evasmīti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo tathāhaṃ khattiyosmīti vā, yathā so brāhmaṇo tathāhaṃ brāhmaṇosmīti vā, yathā so vesso tathāhaṃ vessosmīti vā yathā so suddo tathāhaṃ suddosmīti vā, yathā so gahaṭṭho tathāhaṃ gahaṭṭhosmīti vā, yathā so pabbajito tathāhaṃ pabbajitosmīti vā, yathā so devo tathāhaṃ devosmīti vā, yathā so manusso tathāhaṃ manussosmīti vā, yathā so rūpī tathāhaṃ rūpīsmīti vā, yathā so arūpī tathāhaṃ arūpīsmīti vā, yathā so saññī tathāhaṃ saññīsmīti vā, yathā so asaññī tathāhaṃ asaññīsmīti vā, yathā so nevasaññīnāsaññī tathāhaṃ nevasaññīnāsaññīsmīti vā – evaṃ evasmīti hoti.
(3) 如何有「我是如此」?比照他人,「如彼是刹帝利,我也是刹帝利」,或「如彼是婆罗门,我也是婆罗门」,或「如彼是吠舍,我也是吠舍」,或「如彼是首陀罗,我也是首陀罗」,或「如彼是在家者,我也是在家者」,或「如彼是出家者,我也是出家者」,或「如彼是天,我也是天」,或「如彼是人,我也是人」,或「如彼是有色者,我也是有色者」,或「如彼是无色者,我也是无色者」,或「如彼是有想者,我也是有想者」,或「如彼是无想者,我也是无想者」,或「如彼是非想非非想者,我也是非想非非想者」——如此有「我是如此」。
(4) Kathañca aññathāsmīti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo nāhaṃ tathā khattiyosmīti vā yathā so brāhmaṇo nāhaṃ tathā brāhmaṇosmīti vā, yathā so vesso nāhaṃ tathā vessosmīti vā, yathā so suddo nāhaṃ tathā suddosmīti vā, yathā so gahaṭṭho nāhaṃ tathā gahaṭṭhosmīti vā, yathā so pabbajito nāhaṃ tathā pabbajitosmīti vā, yathā so devo nāhaṃ tathā devosmīti vā, yathā so manusso nāhaṃ tathā manussosmīti vā, yathā so rūpī nāhaṃ tathā rūpīsmīti vā, yathā so arūpī nāhaṃ tathā arūpīsmīti vā, yathā so saññī nāhaṃ tathā saññīsmīti vā, yathā so asaññī nāhaṃ tathā asaññīsmīti vā, yathā so nevasaññīnāsaññī nāhaṃ tathā nevasaññīnāsaññīsmīti vā – evaṃ aññathāsmīti hoti.
(4) 如何有「我是异样」?比照他人,「如彼是刹帝利,我不是那样的刹帝利」,或「如彼是婆罗门,我不是那样的婆罗门」,或「如彼是吠舍,我不是那样的吠舍」,或「如彼是首陀罗,我不是那样的首陀罗」,或「如彼是在家者,我不是那样的在家者」,或「如彼是出家者,我不是那样的出家者」,或「如彼是天,我不是那样的天」,或「如彼是人,我不是那样的人」,或「如彼是有色者,我不是那样的有色者」,或「如彼是无色者,我不是那样的无色者」,或「如彼是有想者,我不是那样的有想者」,或「如彼是无想者,我不是那样的无想者」,或「如彼是非想非非想者,我不是那样的非想非非想者」——如此有「我是异样」。
(5) Kathañca bhavissanti hoti? Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ bhavissanti chandaṃ paṭilabhati, bhavissanti mānaṃ paṭilabhati , bhavissanti diṭṭhiṃ paṭilabhati. Tasmiṃ sati imāni papañcitāni honti – itthaṃ bhavissanti vā, evaṃ bhavissanti vā, aññathā bhavissanti vā.
(5) 如何有「我将是」?把某法作为不可避免的,他获得「色我将是」的欲,获得「色我将是」的慢,获得「色我将是」的见。[同样于]受...想...行...识。当有那个时,这些戏论就有——「我将是这样」,或「我将是如此」,或「我将是异样」。
(6) Kathañca itthaṃ bhavissanti hoti? Khattiyo bhavissanti vā, brāhmaṇo bhavissanti vā, vesso bhavissanti vā, suddo bhavissanti vā, gahaṭṭho bhavissanti vā, pabbajito bhavissanti vā, devo bhavissanti vā, manusso bhavissanti vā, rūpī bhavissanti vā, arūpī bhavissanti vā, saññī bhavissanti vā, asaññī bhavissanti vā, nevasaññīnāsaññī bhavissanti vā – evaṃ itthaṃ bhavissanti hoti.
(6) 如何是「将如此有」呢?「将有为刹帝利,或将有为婆罗门,或将有为吠舍,或将有为首陀罗,或将有为在家者,或将有为出家者,或将有为天,或将有为人,或将有为有色者,或将有为无色者,或将有为有想者,或将有为无想者,或将有为非想非非想者」——如此是「将如此有」。
(7) Kathañca evaṃ bhavissanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo tathāhaṃ khattiyo bhavissanti vā, yathā so brāhmaṇo tathāhaṃ brāhmaṇo bhavissanti vā…pe… yathā so nevasaññīnāsaññī tathāhaṃ nevasaññīnāsaññī bhavissanti vā – evaṃ bhavissanti hoti.
(7) 如何是「将如是有」呢?依于他人「如彼为刹帝利,我将有为刹帝利,或如彼为婆罗门,我将有为婆罗门……乃至……或如彼为非想非非想者,我将有为非想非非想者」——如此是「将如是有」。
(8) Kathañca aññathā bhavissanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo nāhaṃ tathā khattiyo bhavissanti vā, yathā so brāhmaṇo nāhaṃ tathā brāhmaṇo bhavissanti vā…pe… yathā so nevasaññīnāsaññī nāhaṃ tathā nevasaññīnāsaññī bhavissanti vā – evaṃ aññathā bhavissanti hoti.
(8) 如何是「将异有」呢?依于他人「如彼为刹帝利,我将不如此有为刹帝利,或如彼为婆罗门,我将不如此有为婆罗门……乃至……或如彼为非想非非想者,我将不如此有为非想非非想者」——如此是「将异有」。
(9) Kathañca asasmīti hoti? Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ niccosmi dhuvosmi sassatosmi avipariṇāmadhammosmīti – evaṃ asasmīti hoti.
(9) 如何是「我将不有」呢?不作任何法为依处,「我是常、我是恒、我是永恒、我是不变易法」之色……乃至……受……想……诸行……识——如此是「我将不有」。
(10) Kathañca sātasmīti hoti? Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ucchijjissāmi vinassissāmi na bhavissāmīti – evaṃ sātasmīti hoti.
(10) 如何是「我将断有」呢?不作任何法为依处,「我将断灭、我将坏灭、我将不有」之色……乃至……受……想……诸行……识——如此是「我将断有」。
(11) Kathañca siyanti hoti? Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ siyanti chandaṃ paṭilabhati, siyanti mānaṃ paṭilabhati , siyanti diṭṭhiṃ paṭilabhati. Tasmiṃ sati imāni papañcitāni honti – itthaṃ siyanti vā, evaṃ siyanti vā, aññathā siyanti vā.
(11) 如何是「或许有」呢?不作任何法为依处,对色……乃至……受……想……诸行……识「或许有」获得欲,获得慢,获得见。当有彼时,这些戏论生起——「或许如此有,或或许如是有,或或许异有」。
(12) Kathañca itthaṃ siyanti hoti? Khattiyo siyanti vā, brāhmaṇo siyanti vā, vesso siyanti vā, suddo siyanti vā, gahaṭṭho siyanti vā, pabbajito siyanti vā, devo siyanti vā, manusso siyanti vā, rūpī siyanti vā, arūpī siyanti vā, saññī siyanti vā, asaññī siyanti vā, nevasaññīnāsaññī siyanti vā – evaṃ itthaṃ siyanti hoti.
(12) 如何是「或许如此有」呢?「或许有为刹帝利,或或许有为婆罗门,或或许有为吠舍,或或许有为首陀罗,或或许有为在家者,或或许有为出家者,或或许有为天,或或许有为人,或或许有为有色者,或或许有为无色者,或或许有为有想者,或或许有为无想者,或或许有为非想非非想者」——如此是「或许如此有」。
(13) Kathañca evaṃ siyanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo tathāhaṃ khattiyo siyanti vā, yathā so brāhmaṇo tathāhaṃ brāhmaṇo siyanti vā…pe… yathā so nevasaññīnāsaññī tathāhaṃ nevasaññīnāsaññī siyanti vā – evaṃ evaṃ siyanti hoti.
(13) 如何是「或许如是有」呢?依于他人「如彼为刹帝利,我或许有为刹帝利,或如彼为婆罗门,我或许有为婆罗门……乃至……或如彼为非想非非想者,我或许有为非想非非想者」——如此是「或许如是有」。
(14) Kathañca aññathā siyanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo nāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo nāhaṃ tathā brāhmaṇo siyanti vā…pe… yathā so nevasaññīnāsaññī nāhaṃ tathā nevasaññīnāsaññī siyanti vā – evaṃ aññathā siyanti hoti.
(14) 如何是「我将会是异的」呢?比对他人:「如彼是刹帝利,我不是那样的刹帝利,我将会是」,或「如彼是婆罗门,我不是那样的婆罗门,我将会是」,或……(中略)……或「如彼是非想非非想者,我不是那样的非想非非想者,我将会是」——如此是「我将会是异的」。
(15) Kathañca apāhaṃ siyanti hoti? Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ apāhaṃ siyanti chandaṃ paṭilabhati, apāhaṃ siyanti mānaṃ paṭilabhati, apāhaṃ siyanti diṭṭhiṃ paṭilabhati. Tasmiṃ sati imāni papañcitāni honti – apāhaṃ itthaṃ siyanti vā, apāhaṃ evaṃ siyanti vā, apāhaṃ aññathā siyanti vā.
(15) 如何是「我将会是其他的」呢?使某法成为所缘,对色……对受……对想……对诸行……对识,获得「我将会是其他的」之欲,获得「我将会是其他的」之慢,获得「我将会是其他的」之见。当那存在时,这些戏论就有:「我将会是如此其他的」,或「我将会是这样其他的」,或「我将会是异样其他的」。
(16) Kathañca apāhaṃ itthaṃ siyanti hoti? Apāhaṃ khattiyo siyanti vā, apāhaṃ brāhmaṇo siyanti vā, apāhaṃ vesso siyanti vā, apāhaṃ suddo siyanti vā, apāhaṃ gahaṭṭho siyanti vā, apāhaṃ pabbajito siyanti vā, apāhaṃ devo siyanti vā, apāhaṃ manusso siyanti vā, apāhaṃ rūpī siyanti vā, apāhaṃ arūpī siyanti vā, apāhaṃ saññī siyanti vā, apāhaṃ asaññī siyanti vā, apāhaṃ nevasaññīnāsaññī siyanti vā – evaṃ apāhaṃ itthaṃ siyanti hoti. (17) Kathañca apāhaṃ evaṃ siyanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo apāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo apāhaṃ tathā brāhmaṇo siyanti vā…pe… yathā so nevasaññīnāsaññī apāhaṃ tathā nevasaññīnāsaññī siyanti vā – evaṃ apāhaṃ evaṃ siyanti hoti.
(16) 如何是「我将会是如此其他的」呢?「我将会是其他的刹帝利」,或「我将会是其他的婆罗门」,或「我将会是其他的吠舍」,或「我将会是其他的首陀罗」,或「我将会是其他的在家者」,或「我将会是其他的出家者」,或「我将会是其他的天」,或「我将会是其他的人」,或「我将会是其他的有色者」,或「我将会是其他的无色者」,或「我将会是其他的有想者」,或「我将会是其他的无想者」,或「我将会是其他的非想非非想者」——如此是「我将会是如此其他的」。(17) 如何是「我将会是这样其他的」呢?比对他人:「如彼是刹帝利,我将会是其他的那样的刹帝利」,或「如彼是婆罗门,我将会是其他的那样的婆罗门」,或……(中略)……或「如彼是非想非非想者,我将会是其他的那样的非想非非想者」——如此是「我将会是这样其他的」。
(18) Kathañca apāhaṃ aññathā siyanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo apāhaṃ na tathā khattiyo siyanti vā, yathā so brāhmaṇo apāhaṃ na tathā brāhmaṇo siyanti vā…pe… yathā so nevasaññīnāsaññī apāhaṃ na tathā nevasaññīnāsaññī siyanti vā – evaṃ apāhaṃ aññathā siyanti hoti.
(18) 如何是「我将会是异样其他的」呢?比对他人:「如彼是刹帝利,我将会是其他的不那样的刹帝利」,或「如彼是婆罗门,我将会是其他的不那样的婆罗门」,或……(中略)……或「如彼是非想非非想者,我将会是其他的不那样的非想非非想者」——如此是「我将会是异样其他的」。
Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya. · 这十八渴爱行是缘于内
(2) Bāhirassa upādāya(2) 缘于外
§975
Tattha katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya? Iminā asmīti hoti, iminā itthasmīti hoti, iminā evasmīti hoti, iminā aññathāsmīti hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti, iminā asasmīti hoti, iminā sātasmīti hoti, iminā siyanti hoti, iminā itthaṃ siyanti hoti, iminā evaṃ siyanti hoti, iminā aññathā siyanti hoti, iminā apāhaṃ siyanti hoti, iminā apāhaṃ itthaṃ siyanti hoti, iminā apāhaṃ evaṃ siyanti hoti, iminā apāhaṃ aññathā siyanti hoti.
其中,什么是依外的十八渴爱行呢?「以此我是」,「以此我是如此」,「以此我是这样」,「以此我是异的」,「以此我将会是」,「以此我将会是如此」,「以此我将会是这样」,「以此我将会是异的」,「以此我是永恒的」,「以此我是有情」,「以此我将会是」,「以此我将会是如此」,「以此我将会是这样」,「以此我将会是异的」,「以此我将会是其他的」,「以此我将会是如此其他的」,「以此我将会是这样其他的」,「以此我将会是异样其他的」。
§976
(1) Kathañca iminā asmīti hoti? Kañci dhammaṃ avakāriṃ karitvā rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ iminā asmīti chandaṃ paṭilabhati , iminā asmīti mānaṃ paṭilabhati, iminā asmīti diṭṭhiṃ paṭilabhati. Tasmiṃ sati imāni papañcitāni honti – iminā itthasmīti vā, iminā evasmīti vā, iminā aññathāsmīti vā.
(1) 如何是「以此我是」呢?使某法成为所缘,对色……对受……对想……对诸行……对识,获得「以此我是」之欲,获得「以此我是」之慢,获得「以此我是」之见。当那存在时,这些戏论就有:「以此我是如此」,或「以此我是这样」,或「以此我是异的」。
(2) Kathañca iminā itthasmīti hoti? Iminā khattiyosmīti vā, iminā brāhmaṇosmīti vā, iminā vessosmīti vā, iminā suddosmīti vā, iminā gahaṭṭhosmīti vā, iminā pabbajitosmīti vā, iminā devosmīti vā, iminā manussosmīti vā, iminā rūpīsmīti vā, iminā arūpīsmīti vā, iminā saññīsmīti vā, iminā asaññīsmīti vā, iminā nevasaññīnāsaññīsmīti vā – evaṃ iminā itthasmīti hoti.
(2) 如何是「以此我是如此」呢?「以此我是刹帝利」,或「以此我是婆罗门」,或「以此我是吠舍」,或「以此我是首陀罗」,或「以此我是在家者」,或「以此我是出家者」,或「以此我是天」,或「以此我是人」,或「以此我是有色者」,或「以此我是无色者」,或「以此我是有想者」,或「以此我是无想者」,或「以此我是非想非非想者」——如此是「以此我是如此」。
(3) Kathañca iminā evasmīti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo iminā tathāhaṃ khattiyosmīti vā, yathā so brāhmaṇo iminā tathāhaṃ brāhmaṇosmīti vā…pe… yathā so nevasaññīnāsaññī iminā tathāhaṃ nevasaññīnāsaññīsmīti vā – evaṃ iminā evasmīti hoti.
(3) 如何是「以此我是这样」呢?比对他人:「如彼是刹帝利,以此我也是那样的刹帝利」,或「如彼是婆罗门,以此我也是那样的婆罗门」,或……(中略)……或「如彼是非想非非想者,以此我也是那样的非想非非想者」——如此是「以此我是这样」。
(4) Kathañca iminā aññathāsmīti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo iminā nāhaṃ tathā khattiyosmīti vā, yathā so brāhmaṇo iminā nāhaṃ tathā brāhmaṇosmīti vā…pe… yathā so nevasaññīnāsaññī iminā nāhaṃ tathā nevasaññīnāsaññīsmīti vā – evaṃ iminā aññathāsmīti hoti.
(4) 如何「以此我是异者」呢?对照他人:「如彼是刹帝利,以此我不是那样的刹帝利」,或「如彼是婆罗门,以此我不是那样的婆罗门」,或……(中略)……或「如彼是非想非非想者,以此我不是那样的非想非非想者」——如是「以此我是异者」。
(5) Kathañca iminā bhavissanti hoti? Kañci dhammaṃ avakāriṃ karitvā rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ iminā bhavissanti chandaṃ paṭilabhati, iminā bhavissanti mānaṃ paṭilabhati, iminā bhavissanti diṭṭhiṃ paṭilabhati. Tasmiṃ sati imāni papañcitāni honti – iminā itthaṃ bhavissanti vā, iminā evaṃ bhavissanti vā, iminā aññathā bhavissanti vā.
(5) 如何「以此我将是」呢?把某法作为依据后,对色……对受……对想……对诸行……对识,「以此我将是」而获得欲,「以此我将是」而获得慢,「以此我将是」而获得见。当那存在时,这些戏论生起——「以此我将如此是」,或「以此我将如是是」,或「以此我将异样是」。
(6) Kathañca iminā itthaṃ bhavissanti hoti? Iminā khattiyo bhavissanti vā…pe… iminā arūpī bhavissanti vā, iminā saññī bhavissanti vā, iminā asaññī bhavissanti vā, iminā nevasaññīnāsaññī bhavissanti vā – evaṃ iminā itthaṃ bhavissanti hoti.
(6) 如何「以此我将如此是」呢?「以此我将是刹帝利」,或……(中略)……或「以此我将是无色者」,或「以此我将是有想者」,或「以此我将是无想者」,或「以此我将是非想非非想者」——如是「以此我将如此是」。
(7) Kathañca iminā evaṃ bhavissanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo iminā tathāhaṃ khattiyo bhavissanti vā, yathā so brāhmaṇo iminā tathāhaṃ brāhmaṇo bhavissanti vā…pe… yathā so nevasaññīnāsaññī iminā tathāhaṃ nevasaññīnāsaññī bhavissanti vā – evaṃ iminā evaṃ bhavissanti hoti.
(7) 如何「以此我将如是是」呢?对照他人:「如彼是刹帝利,以此我将是那样的刹帝利」,或「如彼是婆罗门,以此我将是那样的婆罗门」,或……(中略)……或「如彼是非想非非想者,以此我将是那样的非想非非想者」——如是「以此我将如是是」。
(8) Kathañca iminā aññathā bhavissanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo iminā nāhaṃ tathā khattiyo bhavissanti vā, yathā so brāhmaṇo iminā nāhaṃ tathā brāhmaṇo bhavissanti vā…pe… yathā so nevasaññīnāsaññī iminā nāhaṃ tathā nevasaññīnāsaññī bhavissanti vā – evaṃ iminā aññathā bhavissanti hoti.
(8) 如何「以此我将异样是」呢?对照他人:「如彼是刹帝利,以此我将不是那样的刹帝利」,或「如彼是婆罗门,以此我将不是那样的婆罗门」,或……(中略)……或「如彼是非想非非想者,以此我将不是那样的非想非非想者」——如是「以此我将异样是」。
(9) Kathañca iminā asasmīti hoti? Kañci dhammaṃ avakāriṃ karitvā rūpaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ iminā niccosmi dhuvosmi sassatosmi avipariṇāmadhammosmīti – evaṃ iminā asasmīti hoti.
(9) 如何「以此我是常」呢?把某法作为依据后,对色……(中略)……对受……对想……对诸行……对识,「以此我是常、坚固、恒久、不变易法」——如是「以此我是常」。
(10) Kathañca iminā sātasmīti hoti? Kañci dhammaṃ avakāriṃ karitvā rūpaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ iminā ucchijjissāmi vinassissāmi na bhavissāmīti – evaṃ iminā sātasmīti hoti.
(10) 如何「以此我是断」呢?把某法作为依据后,对色……(中略)……对受……对想……对诸行……对识,「以此我将被断灭、将被消失、将不存在」——如是「以此我是断」。
(11) Kathañca iminā siyanti hoti? Kañci dhammaṃ avakāriṃ karitvā rūpaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ iminā siyanti chandaṃ paṭilabhati, iminā siyanti mānaṃ paṭilabhati, iminā siyanti diṭṭhiṃ paṭilabhati. Tasmiṃ sati imāni papañcitāni honti – iminā itthaṃ siyanti vā, iminā evaṃ siyanti vā, iminā aññathā siyanti vā.
(11) 如何「以此我可能是」呢?把某法作为依据后,对色……(中略)……对受……对想……对诸行……对识,「以此我可能是」而获得欲,「以此我可能是」而获得慢,「以此我可能是」而获得见。当那存在时,这些戏论生起——「以此我可能如此是」,或「以此我可能如是是」,或「以此我可能异样是」。
(12) Kathañca iminā itthaṃ siyanti hoti? Iminā khattiyo siyanti vā, iminā brāhmaṇo siyanti vā, iminā vesso siyanti vā, iminā suddo siyanti vā, iminā gahaṭṭho siyanti vā, iminā pabbajito siyanti vā, iminā devo siyanti vā, iminā manusso siyanti vā, iminā rūpī siyanti vā, iminā arūpī siyanti vā, iminā saññī siyanti vā, iminā asaññī siyanti vā, iminā nevasaññīnāsaññī siyanti vā – evaṃ iminā itthaṃ siyanti hoti.
(12) 如何以此「如此我将是」呢?以此我将是刹帝利,或以此我将是婆罗门,或以此我将是吠舍,或以此我将是首陀罗,或以此我将是居家者,或以此我将是出家者,或以此我将是天人,或以此我将是人,或以此我将是有色者,或以此我将是无色者,或以此我将是有想者,或以此我将是无想者,或以此我将是非想非非想者——如此以此「如此我将是」。
(13) Kathañca iminā evaṃ siyanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo iminā tathāhaṃ khattiyo siyanti vā, yathā so brāhmaṇo iminā tathāhaṃ brāhmaṇo siyanti vā…pe… yathā so nevasaññīnāsaññī iminā tathāhaṃ nevasaññīnāsaññī siyanti vā – evaṃ iminā evaṃ siyanti hoti.
(13) 如何以此「如是我将是」呢?依于他人,如彼以此是刹帝利,如是我将是刹帝利,或如彼以此是婆罗门,如是我将是婆罗门……乃至……如彼以此是非想非非想者,如是我将是非想非非想者——如此以此「如是我将是」。
(14) Kathañca iminā aññathā siyanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo iminā nāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā nāhaṃ tathā brāhmaṇo siyanti vā…pe… yathā so nevasaññīnāsaññī iminā nāhaṃ tathā nevasaññīnāsaññī siyanti vā – evaṃ iminā aññathā siyanti hoti.
(14) 如何以此「异于此我将是」呢?依于他人,如彼以此是刹帝利,我将不如是是刹帝利,或如彼以此是婆罗门,我将不如是是婆罗门……乃至……如彼以此是非想非非想者,我将不如是是非想非非想者——如此以此「异于此我将是」。
(15) Kathañca iminā apāhaṃ siyanti hoti? Kañci dhammaṃ avakāriṃ karitvā rūpaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ iminā apāhaṃ siyanti chandaṃ paṭilabhati, iminā apāhaṃ siyanti mānaṃ paṭilabhati, iminā apāhaṃ siyanti diṭṭhiṃ paṭilabhati. Tasmiṃ sati imāni papañcitāni honti – iminā apāhaṃ itthaṃ siyanti vā, iminā apāhaṃ evaṃ siyanti vā, iminā apāhaṃ aññathā siyanti vā.
(15) 如何以此「未来我将是」呢?使某法成为所作后,以此色……乃至……以此受……想……诸行……识「未来我将是」而获得欲,以此「未来我将是」而获得慢,以此「未来我将是」而获得见。当有彼时,这些戏论生起——或以此未来我如此将是,或以此未来我如是将是,或以此未来我异于此将是。
(16) Kathañca iminā apāhaṃ itthaṃ siyanti hoti? Iminā apāhaṃ khattiyo siyanti vā, iminā apāhaṃ brāhmaṇo siyanti vā, iminā apāhaṃ vesso siyanti vā, iminā apāhaṃ suddo siyanti vā, iminā apāhaṃ gahaṭṭho siyanti vā, iminā apāhaṃ pabbajito siyanti vā, iminā apāhaṃ devo siyanti vā, iminā apāhaṃ manusso siyanti vā, iminā apāhaṃ rūpī siyanti vā, iminā apāhaṃ arūpī siyanti vā, iminā apāhaṃ saññī siyanti vā, iminā apāhaṃ asaññī siyanti vā, iminā apāhaṃ nevasaññīnāsaññī siyanti vā – evaṃ iminā apāhaṃ itthaṃ siyanti hoti.
(16) 如何以此「未来我如此将是」呢?以此未来我将是刹帝利,或以此未来我将是婆罗门,或以此未来我将是吠舍,或以此未来我将是首陀罗,或以此未来我将是居家者,或以此未来我将是出家者,或以此未来我将是天人,或以此未来我将是人,或以此未来我将是有色者,或以此未来我将是无色者,或以此未来我将是有想者,或以此未来我将是无想者,或以此未来我将是非想非非想者——如此以此「未来我如此将是」。
(17) Kathañca iminā apāhaṃ evaṃ siyanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo iminā apāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā apāhaṃ tathā brāhmaṇo siyanti vā…pe… yathā so nevasaññīnāsaññī iminā apāhaṃ tathā nevasaññīnāsaññī siyanti vā – evaṃ iminā apāhaṃ evaṃ siyanti hoti.
(17) 如何以此「未来我如是将是」呢?依于他人,如彼以此是刹帝利,未来我将如是是刹帝利,或如彼以此是婆罗门,未来我将如是是婆罗门……乃至……如彼以此是非想非非想者,未来我将如是是非想非非想者——如此以此「未来我如是将是」。
(18) Kathañca iminā apāhaṃ aññathā siyanti hoti? Parapuggalaṃ upanidhāya yathā so khattiyo iminā apāhaṃ na tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā apāhaṃ na tathā brāhmaṇo siyanti vā…pe… yathā so nevasaññīnāsaññī iminā apāhaṃ na tathā nevasaññīnāsaññī siyanti vā – evaṃ iminā apāhaṃ aññathā siyanti hoti.
(18) 如何以此「未来我异于此将是」呢?依于他人,如彼以此是刹帝利,未来我将不如是是刹帝利,或如彼以此是婆罗门,未来我将不如是是婆罗门……乃至……如彼以此是非想非非想者,未来我将不如是是非想非非想者——如此以此「未来我异于此将是」。
Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.
这些是依于外的十八渴爱行迹。
Iti imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti. Iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā aṭṭhataṇhāvicaritasataṃ hoti.
如此,依内的执取有这十八渴爱行,依外的执取有这十八渴爱行,将它们合并、集合起来,有三十六渴爱行。如此,这样的过去三十六渴爱行、未来三十六渴爱行、现在三十六渴爱行,将它们合并、集合起来,有一百零八渴爱行。
§977
Tattha katamāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā? Cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādā – imāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatāti.
其中,世尊在《梵网经》的分别论中所说的六十二见是哪些呢?四种常住论、四种一分常住论、四种边无边论、四种诡辩论、二种无因生论、十六种有想论、八种无想论、八种非想非非想论、七种断灭论、五种现法涅槃论——这些就是世尊在《梵网经》的分别论中所说的六十二见。
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