11. Ekādasamo paricchedo
11. Ekādasamo paricchedo11. 第十一品
Nibbānaniddeso涅槃之解说
§768
768.
Rūpānantaramuddiṭṭhaṃ , nibbānaṃ yaṃ panādito;
了知色法的变异，无上的涅槃即由此而说；
Tassidāni anuppatto, vibhāvananayakkamo.
涅槃目前尚未现前，正是观照的适用之时。
§769
769.
Tasmāhaṃ tassa dassetuṃ, dukkarassa yathābalaṃ;
因此，为了令彼涅槃得见，虽然艰难我尽所能；
Dubbodhassa pavakkhāmi, vibhāvanamito paraṃ.
为愚昧者开示，我尽力宣说清净的观照。
Tattha nibbānanti bhavābhavaṃ vinanato vānaṃ vuccati taṇhā, vānato nikkhantattā nibbānanti ca pavuccati amataṃ asaṅkhataṃ paramaṃ sukhaṃ. Vuttaṃ hetaṃ ‘‘yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’’nti.
这里，涅槃被说成是消除有生死的渴爱，所谓渴爱即为使生死得以消除的因素。因渴爱的断除而出现的状态称为涅槃，涅槃被称为无生无灭、不生不灭的究竟快乐。经中曾说：“彼者，诸行息灭，诸缘断尽，渴爱消灭、厌离、止息者，即是涅槃。”
§770
770.
七百七十。
Yassa cādhigamā sabba-kilesānaṃ khayo bhave;
那断除一切烦恼、达到彼岸的境地，
Nibbānamiti niddiṭṭhaṃ, nibbānakusalena taṃ.
即称为涅槃，这已被善知识所指示。
Etaṃ ca nibbānaṃ nāma tayidaṃ santilakkhaṇaṃ, accutirasaṃ, assāsakaraṇarasaṃ vā, animittapaccupaṭṭhānaṃ, nissaraṇapaccupaṭṭhānaṃ vāti veditabbaṃ.
这里所说的涅槃，意谓宁静的特征，无生死的味道，不依赖任何因缘而显现，不依赖有余的存在而得生，亦即应当知见的不生实相。
Etthāha – na paramatthato nibbānaṃ nāma eko sabhāvo atthi, titthiyānaṃ attā viya, sasavisāṇaṃ viya ca anupalabbhanīyatoti? Na, paññācakkhunā upaparikkhiyamānānaṃ hitagavesīnaṃ yathānurūpāya paṭipattiyā upalabbhanīyato. Yaṃ hi puthujjanā nopalabbhanti, taṃ ‘‘natthī’’ti na vattabbaṃ. Athāyasmatā sāriputtattherena dhammasenāpatinā ‘‘katamaṃ nu kho, āvuso, nibbāna’’nti nibbānaṃ puṭṭhena ‘‘yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo’’ti rāgādīnaṃ khayova dassito, tasmā rāgādīnaṃ khayamattameva nibbānanti ce? Taṃ na. Kasmā? Arahattassāpi rāgādīnaṃ khayamattapasaṅgadosāpattito. Kathaṃ? Nibbānaṃ pucchānantarameva ‘‘katamaṃ nu kho, āvuso, arahatta’’nti puṭṭhena ‘‘yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo’’ti rāgādīnaṃ khayova vutto, tasmā tava matena arahattaphalassāpi rāgādīnaṃ khayamattatā bhaveyya, na cetaṃ yuttaṃ anuttarassa lokuttaraphalacittassa rāgānaṃ khayamattatāpajjanaṃ, tasmā mā evaṃ byañjanacchāyāya vadesi, ubhinnaṃ pana suttānaṃ attho upaparikkhitabbo.
此处说“从究竟义上没有单一的涅槃之实体，好比外道者认为有‘自我’或一个恒常不变之体不可得见”，乃非正见。经由智慧眼观察、依教理修习探求善之人，能依相缘而证得涅槃。凡夫未能证知者，不应断言“没有涅槃”。因此，尊者沙利子这个法军统帅被问“什么是涅槃？”他答：“是贪、嗔、痴的断灭”，因贪等断灭故称为涅槃。涅槃难道仅是贪等断灭吗？不是。何以故？即使是阿拉汉，也只是达到贪等灭的境界；在一些场合中，涅槃与阿拉汉的果位不可混同。涅槃之后，更进一步问“什么是阿拉汉？”他答道阿拉汉也是贪等断灭，因此如果依你说法，阿拉汉的果位也应是简单的贪欲断灭状态，但这与出世间无上果位的心境不符合。故此，勿因表面相似而给予错误解释，应依各经正义，分别探究两者义理。
Yassa pana dhammassādhigamena rāgādīnaṃ khayo hoti, so dhammo rāgādīnaṃ khayassa upanissayattā akkhayopi samāno ‘‘rāgādīnaṃ khayo nibbāna’’nti khayopacārena vutto, ‘‘tipusaṃ jaro guḷo semho’’tiādīsu viya phalūpacārena vuttanti veditabbaṃ. Arahattaṃ pana khayante uppannattā ‘‘khayo’’ti vuttaṃ. Yadi rāgādīnaṃ khayamattaṃ nibbānaṃ bhaveyya, sabbe bālaputhujjanāpi samadhigatanibbānā sacchikatanirodhā bhaveyyuṃ. Kiñca bhiyyo – nibbānassa bahuttādidosāpattito ca. Evañhi sati rāgādikkhayānaṃ bahubhāvato nibbānassāpi bahubhāvo bhaveyya, saṅkhatalakkhaṇañca nibbānaṃ bhaveyya, saṅkhatalakkhaṇattā saṅkhatapariyāpannañca, saṅkhatapariyāpannattā aniccaṃ dukkhaṃ nibbānaṃ bhaveyyāti.
若因获得法而令对贪欲等烦恼的灭尽成就，则此法因贪欲等灭除而生，虽然灭除，但仍在灭除基础上存在，故称“贪欲等的灭尽即涅槃”，如以灭尽的果报喻为“四圣果如老、病、死等”；当阿拉汉因烦恼灭尽而生，谓之“灭尽”。若涅槃仅因贪欲等灭尽而生，则一切愚痴凡夫修证之涅槃亦应是真正的止灭。况且，涅槃多有过失之说。如此观之，因贪欲等灭除而涅槃亦有多种表现，且具条件性，基于条件，涅槃亦为条件所包围，因条件包围故涅槃为无常苦故。
Kiñca bhiyyo – yadi khayo nibbānaṃ bhaveyya, gotrabhuvodānamaggaphalacittānaṃ kiṃ nu ārammaṇaṃ vadesi, vada bhadramukhāti? Rāgādīnaṃ khayameva vadāmīti. Kiṃ pana rāgādayo gotrabhuādīnaṃ khaṇe khīyanti, udāhu khīyissanti, atha khīṇāti? Kiṃ panettha ‘‘khīṇesveva khayaṃ vadāmī’’ti. Suṭṭhu upadhāretvā vada bhadramukhāti, yadi khīṇesveva khayaṃ vadesi, na gotrabhucittādīnaṃ nibbānārammaṇatā sijjhatīti. Kiṃ kāraṇaṃ? Gotrabhukkhaṇe rāgādayo khīyissanti, tathā vodānakkhaṇe, maggakkhaṇe pana khīyanti, na khīṇā, phalakkhaṇe khīṇā. Evaṃ sante bhavato matena phalameva khayārammaṇaṃ, na itare, itaresaṃ pana kimārammaṇaṃ vadesīti ? Addhā so ārammaṇaṃ apassanto niruttaro bhavissati. Apica kilesakkhayo nāma sappurisehi karīyati, yathānurūpāya paṭipattiyā uppādīyatīti attho. Nibbānaṃ pana na kenaci karīyati na uppādīyati, tasmā nibbānamamatamasaṅkhataṃ. Tamakataṃ jānātīti ariyasāvako ‘‘akataññū’’ti pavuccati. Vuttañcetaṃ –
况且，若涅槃是灭尽，则觉悟族属起始及道果之意识，如何说它们是根本所依？应当回答说然仅缘贪欲等灭尽。贪欲等是否会在觉悟族属瞬间消逝、波动或断灭？若说“断灭则是灭尽”，则须明白如实准确地回应尊敬者的问询：若仅说贪欲等断灭为灭尽，则觉悟基心及起道心不能归于涅槃依止。何故？贪欲等于觉悟心的瞬息皆断灭，觉悟的起点与道的时点则断灭，非总断灭而是果相断灭。如此观，我以为果相断灭即为依止，而非他别。若有他别依止则彼必不可见，故尔无言说也。且烦恼尽除乃贤人依恰当之修行生起。涅槃不由任何事物作成或生起，故涅槃非所造非所生。知此故圣弟子称为“未造”，意即未为任何人为之造作。其经云：
§771
771.
‘‘Asaddho akataññū ca,
“不信、不造作，
Sandhicchedo ca yo naro;
断离缠结者，
Hatāvakāso vantāso,
除尽烦恼，得安稳，
Sa ve uttamaporiso’’ti.
谓之上等人。
Apica ‘‘nissaraṇa’’nti bhagavatā vuttattā ca. ‘‘Nissaraṇa’’nti hi nibbānassetaṃ nāmaṃ. Yathāha ‘‘tayo khome, bhikkhave, dhammā duppaṭivijjhā. Katame tayo dhammā duppaṭivijjhā? Tisso nissaraṇadhātuyo. Kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhammaṃ. Rūpānametaṃ nissaraṇaṃ, yadidaṃ arūpaṃ. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇa’’nti hi vuttaṃ. Evaṃ vuttassa tassa nibbānassa abhāvapattidosato paṭhamajjhānākāsānañcāyatanānampi abhāvo bhaveyya, tasmā ayuttaṃ akkhayassa nibbānassa khayadosāpajjananti, na tu khayo nibbānaṃ.
又因世尊所说，亦有“解脱”一词。“解脱”即涅槃之名。如言：“比库们，有三种法难以洞察。何等为三？即三种解脱处。对此淫欲者，此为解脱，即出离。对此色界者，此为解脱，即无色界。至于诸有为法，因缘和合而生者，其灭便是解脱。”故依此说法，涅槃无生灭之相，乃至第一禅、空无边处、识无边处等亦无，即外无所有，故称不灭涅槃，非灭涅槃。
‘‘Atthi nissaraṇaṃ loke, paññāya me suphusita’’nti ca ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti ca dhammasāminā tathāgatena sammāsambuddhena anekesu suttantesu paramatthavasena vuttattā ‘‘atthi nibbānaṃ nāma eko dhammo’’ti niṭṭhamettha gantabbaṃ. Apica parittattike ‘‘katame dhammā appamāṇā’’ti padamuddharitvā – ‘‘cattāro maggā apariyāpannā cattāri ca sāmaññaphalāni nibbānañca, ime dhammā appamāṇā’’ti vuttattā rāgādīnaṃ khayassa appamāṇattaṃ kathaṃ yujjati, tasmā paramatthato atthiyeva nibbānaṃ nāma eko sabhāvoti. Taṃ pana pakativādīnaṃ pakati viya, titthiyānaṃ attā viya ca sasavisāṇaṃ viya ca nāvijjamānaṃ.
云：“我以智慧深决，世间有解脱。”又有论语说：“比库们，有无生、无为、无造、无为法”，此乃如来、正觉者于多部经中以究竟义所说：“有涅槃，即为唯一法。”至于小乘文献中，《诸法无限》一文指出诸法无量曰：“四圣道未圆满，四圣果及涅槃，此诸法无量。”由此烦恼灭尽无量性难调和，故究竟有涅槃一法而已。此说犹如派别辩士、自看正确，持相裂异，非正见也。
Atha paññattimattaṃ nibbānanti ce, tampi ayuttaṃ. Kasmā? Nibbānārammaṇānaṃ cittacetasikānaṃ navattabbārammaṇattā. Kathaṃ? Parittārammaṇattike ca pana ‘‘katame dhammā appamāṇārammaṇā’’ti padamuddharitvā ‘‘cattāro maggā apariyāpannā cattāri ca sāmaññaphalāni , ime dhammā appamāṇārammaṇā’’ti hi vuttaṃ. Yadi panetesaṃ paññattiārammaṇaṃ siyā, appamāṇārammaṇatā na yujjeyya, navattabbārammaṇapakkhaṃ bhajeyyuṃ. ‘‘Navattabbārammaṇā pana rūpāvacarattikacatukkajjhānā kusalato ca vipākato ca kiriyato ca, catutthassa jhānassa vipāko, ākāsānañcāyatanaṃ ākiñcaññāyatanaṃ kusalato ca vipākato ca kiriyato ca, ime dhammā navattabbārammaṇā’’ti hi vuttaṃ, tasmā na paññattimattaṃ nibbānaṃ. Yasmā ca paṇṇattibhāvo nibbānassa na yujjati, tasmā maggaphalānaṃ ārammaṇapaccayabhūtaṃ uppādādīnamabhāvato niccaṃ, rūpasabhāvābhāvato arūpaṃ, papañcābhāvato nippapañcaṃ nibbānaṃ nāma atthīti upagantabbanti.
若仅就定义谈涅槃，则亦属不灭。为何？因涅槃所依之心与心所为新境界。又细分定义时，说“何法为无量境界？四圣道未圆满，四圣果及涅槃，此为无量境界。”若视此为定义，则无量境界必成立，但却不可作为无量之境界，只应选择无量境界一面。又有言：“无量境界者，乃指色界四禅，无论行、果、作用业皆善，第四禅果，空无边处、识无边处皆为善行果作用，此皆为无量境界。”故涅槃非仅定义之境界。因定义不适于涅槃，故应说明涅槃乃缘道果成立，无生灭，既非色界亦非无色界，离分别故无分别，乃名涅槃至理。
§772
772.
Accantamanantaṃ santaṃ, amataṃ apalokitaṃ;
极端无量清净，超越死生永生；
Paṇītaṃ saraṇaṃ khemaṃ, tāṇaṃ leṇaṃ parāyaṇaṃ.
善护护持的皈依，是安稳的庇护和最终依归。
§773
773.
第七百七十三。
Sivañca nipuṇaṃ saccaṃ, dukkhakkhayamanāsavaṃ;
清净圆满真实，苦断无染污；
Sududdasaṃ paraṃ pāraṃ, nibbānamanidassanaṃ.
极为难见的彼岸涅槃现证。
§774
774.
第七百七十四。
Taṇhākkhayaṃ dhuvaṃ dīpaṃ, abyāpajjhamanītikaṃ;
渴爱断灭是真正明灯，为所摄受者无所侵害的道理；
Anālayamarūpañca, padamaccutamakkharaṃ.
「无留执」及「非色」一词说明，
§775
775.
第七百七十五条。
Virāgañca nirodhañca, vimutti mokkhameva ca;
「厌离」与「灭尽」以及「解脱」和「涅槃」；
Imehi pana nāmehi, nibbānaṃ tu kathīyati.
以上诸名用来谈论涅槃。
§776
776.
第七百七十六条。
Evañca pana viññāya, nibbānampi ca accutaṃ;
如此了解，亦能知涅槃无遗漏。
Tassa cādhigamūpāyo, kattabbo viññunā sadā.
对于那个，达成目的的方法，应当常由智慧者来执行。
§777
777.
Saddhābuddhikaraṃ tathāgatamate sammohaviddhaṃsanaṃ,
信仰之所生的，如来所具有的，能断惑的言说，
Paññāsambhavasampasādanakaraṃ jānāti yo ce imaṃ;
若有诸人了知此言，即能生起智见，安稳照明，
Atthabyañjanasālinaṃ sumadhuraṃ sāraññuvimhāpanaṃ,
意味深长，甜美高雅，內容精纯，既能生舍，亦能使心怡悦，
Gambhīre nipuṇābhidhammapiṭake so yābhiniṭṭhaṃ padaṃ.
深入彻底，专精于论藏之学，能达此终极义理者。
Iti abhidhammāvatāre nibbānaniddeso nāma · 如是于《阿毗达摩入门》中，名为涅槃之解说
Ekādasamo paricchedo. · 第十一品。