10. Āruppaniddeso10. 无色的解释
10. Āruppaniddeso10. 无色的解释
Paṭhamāruppavaṇṇanā第一无色的解释
§275
Brahmavihārānantaraṃ uddiṭṭhesu pana catūsu āruppesu ākāsānañcāyatanaṃ tāva bhāvetukāmo ‘‘dissante kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādā, natthi kho panetaṃ sabbaso āruppeti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti (ma. ni. 2.103) vacanato etesaṃ daṇḍādānādīnañceva cakkhusotarogādīnañca ābādhasahassānaṃ vasena karajarūpe ādīnavaṃ disvā tassa samatikkamāya ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ catutthajjhānaṃ uppādeti.
在梵住之后所说的四无色中,首先想要修习空无边处者,「因为可见到以色为因的执杖、执剑、争吵、诤论、诤执,但这一切在无色中却不存在。他如此省察后,为了对诸色的厌离、离贪、灭尽而行道」,从这段话可知,见到因执杖等以及眼病、耳病等千种疾病而有的粗重色的过患,为了超越它,除了限定的虚空遍之外,在九种地遍等中的任一种修习第四禅那。
Tassa kiñcāpi rūpāvacaracatutthajjhānavasena karajarūpaṃ atikkantaṃ hoti, atha kho kasiṇarūpampi yasmā tappaṭibhāgameva, tasmā tampi samatikkamitukāmo hoti. Kathaṃ? Yathā ahibhīruko puriso araññe sappena anubaddho vegena palāyitvā palātaṭṭhāne lekhācittaṃ tālapaṇṇaṃ vā valliṃ vā rajjuṃ vā phalitāya vā pana pathaviyā phalitantaraṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti. Yathā ca anatthakārinā veripurisena saddhiṃ ekagāme vasamāno puriso tena vadhabandhagehajhāpanādīhi upadduto aññaṃ gāmaṃ vasanatthāya gantvā tatrāpi verinā samānarūpasaddasamudācāraṃ purisaṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti.
虽然他以色界第四禅那已超越了粗重色,但因为遍的色也是那(粗重色)的对应物,所以他也想要超越它。如何呢?譬如怕蛇的人在森林中被蛇追逐,快速逃跑后,在逃跑处看到画有图案的多罗叶、藤蔓、绳索,或者在裂开的地上看到裂缝,他就会害怕、恐惧,不想看见它。又譬如与作恶的仇敌同住一村的人,被他以杀戮、捆绑、烧屋等方式迫害,前往另一村居住,在那里也看到与仇敌相似的形色、声音、行为的人,他就会害怕、恐惧,不想看见他。
Tatridaṃ opammasaṃsandanaṃ – tesaṃ hi purisānaṃ ahinā verinā vā upaddutakālo viya bhikkhuno ārammaṇavasena karajarūpasamaṅgikālo. Tesaṃ vegena palāyanaaññagāmagamanāni viya bhikkhuno rūpāvacaracatutthajjhānavasena karajarūpasamatikkamanakālo. Tesaṃ palātaṭṭhāne ca aññagāme ca lekhācittatālapaṇṇādīni ceva verisadisaṃ purisañca disvā bhayasantāsaadassanakāmatā viya bhikkhuno kasiṇarūpampi tappaṭibhāgameva idanti sallakkhetvā tampi samatikkamitukāmatā. Sūkarābhihatasunakhapisācabhīrukādikāpi cettha upamā veditabbā.
这里譬喻的对应是:那些人被蛇或仇敌迫害的时候,就像比库以所缘具有粗重色的时候。那些人快速逃跑、前往另一村,就像比库以色界第四禅那超越粗重色的时候。那些人在逃跑处和另一村看到画有图案的多罗叶等以及像仇敌的人而生起害怕、恐惧、不想看见,就像比库观察到遍的色也是那(粗重色)的对应物,也想要超越它。在这里也应当知道被猪攻击的狗、怕鬼者等的譬喻。
§276
Evaṃ so tasmā catutthajjhānassa ārammaṇabhūtā kasiṇarūpā nibbijja pakkamitukāmo pañcahākārehi ciṇṇavasī hutvā paguṇarūpāvacaracatutthajjhānato vuṭṭhāya tasmiṃ jhāne ‘‘imaṃ mayā nibbiṇṇaṃ rūpaṃ ārammaṇaṃ karotī’’ti ca, ‘‘āsannasomanassapaccatthika’’nti ca, ‘‘santavimokkhato oḷārika’’nti ca ādīnavaṃ passati. Aṅgoḷārikatā panettha natthi. Yatheva hetaṃ rūpaṃ duvaṅgikaṃ, evaṃ āruppānipīti.
如此,他对那第四禅那的所缘——遍的色厌离,想要离去,以五种行相成为熟练者后,从熟练的色界第四禅那出定,在那禅那中见到过患:「这以我所厌离的色为所缘」,以及「是悦意的近敌」,以及「比寂静的解脱粗」等。但这里没有支的粗性。因为这色(界禅那)是二支的,诸无色也是如此。
So tattha evaṃ ādīnavaṃ disvā nikantiṃ pariyādāya ākāsānañcāyatanaṃ santato anantato manasikaritvā cakkavāḷapariyantaṃ vā yattakaṃ icchati tattakaṃ vā kasiṇaṃ pattharitvā tena phuṭṭhokāsaṃ ‘‘ākāso ākāso’’ti vā, ‘‘ananto ākāso’’ti vā manasikaronto ugghāṭeti kasiṇaṃ. Ugghāṭento hi neva kilañjaṃ viya saṃvelleti, na kapālato pūvaṃ viya uddharati, kevalaṃ pana taṃ neva āvajjeti, na manasi karoti, na paccavekkhati, anāvajjento amanasikaronto apaccavekkhanto ca aññadatthu tena phuṭṭhokāsaṃ ‘‘ākāso ākāso’’ti manasikaronto kasiṇaṃ ugghāṭeti nāma. Kasiṇampi ugghāṭiyamānaṃ neva ubbaṭṭati na vivaṭṭati, kevalaṃ imassa amanasikārañca ‘‘ākāso ākāso’’ti manasikārañca paṭicca ugghāṭitaṃ nāma hoti, kasiṇugghāṭimākāsamattaṃ paññāyati. Kasiṇugghāṭimākāsanti vā kasiṇaphuṭṭhokāsoti vā kasiṇavivittākāsanti vā sabbametaṃ ekameva.
他在那里如此见到过患后,舍弃爱乐,把空无边处作意为寂静的、无边的,遍满轮围世界或者他想要多少就多少的遍,对那被遍所触的虚空作意「虚空、虚空」,或者「无边的虚空」,而除去遍。除去时,他既不像卷席子那样卷起,也不像从锅中取出饼那样拿起,只是不对它作意、不思惟、不观察,不作意、不思惟、不观察,而对被那(遍)所触的虚空作意「虚空、虚空」,这就称为除去遍。被除去的遍既不卷起也不展开,只是因为这不作意和「虚空、虚空」的作意,就称为已除去,只显现除遍的虚空。除遍的虚空、遍所触的虚空、遍所离的虚空,这一切都是同一个。
So taṃ kasiṇugghāṭimākāsanimittaṃ ‘‘ākāso ākāso’’ti punappunaṃ āvajjeti, takkāhataṃ vitakkāhataṃ karoti. Tassevaṃ punappunaṃ āvajjayato takkāhataṃ vitakkāhataṃ karoto nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. Tassevaṃ punappunaṃ āvajjayato manasikaroto pathavīkasiṇādīsu rūpāvacaracittaṃ viya ākāse ākāsānañcāyatanacittaṃ appeti. Idhāpi hi purimabhāge tīṇi cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti. Catutthaṃ pañcamaṃ vā arūpāvacaraṃ. Sesaṃ pathavīkasiṇe vuttanayameva.
他对那除遍的虚空之相「虚空、虚空」反复作意,以寻击打、以伺击打。当他如此反复作意、以寻击打、以伺击打时,诸盖被镇伏,念安住,心以近行定而得定。他反复亲近、修习、多作那相。当他如此反复作意、思惟时,就像在地遍等中的色界心一样,在虚空中生起空无边处心。在这里,前分的三或四个速行是欲界的,只与舍受相应。第四或第五个是无色界的。其余如地遍中所说的方法。
Ayaṃ pana viseso, evaṃ uppanne arūpāvacaracitte so bhikkhu yathā nāma yānapputoḷi kumbhimukhādīnaṃ aññataraṃ nīlapilotikāya vā pītalohitodātādīnaṃ vā aññatarāya pilotikāya bandhitvā pekkhamāno puriso vātavegena vā aññena vā kenaci apanītāya pilotikāya ākāsaṃyeva pekkhamāno tiṭṭheyya, evameva pubbe kasiṇamaṇḍalaṃ jhānacakkhunā pekkhamāno viharitvā ‘‘ākāso ākāso’’ti iminā parikammamanasikārena sahasā apanīte tasmiṃ nimitte ākāsaññeva pekkhamāno viharati. Ettāvatā cesa ‘‘sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharatī’’ti vuccati (vibha. 508; dī. ni. 2.129).
但这里的差别是:当如此生起无色界心时,那位比库就像这样:譬如有人用青色布或黄、红、白等中的某种布绑住车窗、瓶口等中的某一个来观看,当布被风力或其他什么移开时,他就只是观看虚空而住;同样地,他先前以禅那眼观看遍轮而住,以「虚空、虚空」这个预作作意突然移开那相时,就只是观看虚空而住。到此程度,他就被称为「完全超越诸色想,灭没诸有对想,不作意诸种种想,『虚空是无边的』,成就空无边处而住」。
§277
Tattha ti sabbākārena, sabbāsaṃ vā anavasesānanti attho. nti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi nti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (dī. ni. 2.129), tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dī. ni. 2.173), tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññaṃ. Rūpaṃ assa nāmanti vuttaṃ hoti. Pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. ti virāgā nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetuñceva nirodhahetuñca ākāsānañcāyatanaṃ upasampajja viharati. Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti.
其中,「完全」是以一切行相,或者一切无余的意思。「诸色想」是以想为首所说的色界诸禅那以及它们的所缘。因为色界禅那在「有色者见诸色」等中也被称为「色」,它的所缘在「于外见诸色,美的、丑的」等中(也被称为色),所以这里以想为首所说的色界禅那,这是它的同义词。「色是想」,即有色想。意思是说它有色的名称。应当知道这是地遍等差别的、以它为所缘的同义词。「超越」是离贪、灭尽。这是什么意思呢?以善、果报、唯作为十五种禅那所摄的这些色想,以及以地遍等为九种所缘所摄的这些色想,以一切行相或无余地离贪和灭尽,以离贪为因和以灭尽为因,成就空无边处而住。因为须跋不完全超越色想而成就此(空无边处)而住。
Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti, samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti. Tasmā ārammaṇasamatikkamaṃ avatvā ‘‘tattha katamā rūpasaññā ? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ , imā vuccanti rūpasaññāyo. Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. Tena vuccati sabbaso rūpasaññānaṃ samatikkamā’’ti (vibha. 602) evaṃ vibhaṅge saññānaṃyeva samatikkamo vutto. Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiññeva ārammaṇe paṭhamajjhānādīni viya. Tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.
于此,因为对所缘未离贪者,想的超越不会发生;而当诸想被超越时,所缘也就被超越了。因此,不说所缘的超越,而在《分别论论》中这样说想的超越:「于此,什么是色想?对已证得色界定者、或已投生者、或现法乐住者的想、认知、认知性,这些称为色想。这些色想被超越、被越过、被超度。因此说『完全地超越一切色想』」(《分别论论》602页)。然而,因为这些定是通过所缘的超越而达到的,不像初禅等在同一所缘上。因此,应知这也是依所缘超越之义而作的义注。
§278
ti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena samuppannā saññā paṭighasaññā. Rūpasaññādīnaṃ etamadhivacanaṃ. Yathāha – ‘‘tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo’’ti (vibha. 603). Tāsaṃ kusalavipākānaṃ pañcannaṃ, akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā appavattiṃ katvāti vuttaṃ hoti.
「对碍想」——由于眼等诸根所依与色等所缘的对碍而生起的想为对碍想。这是色想等的同义语。如所说:「于此,什么是对碍想?色想、声想、香想、味想、触想,这些称为对碍想」(《分别论论》603页)。对于那些善异熟的五种、不善异熟的五种,即完全地对一切十种对碍想的消失、舍断、不生起、不现行,这样说。
Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi. Na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati. Evaṃ santepi aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsamettha vacanaṃ veditabbaṃ.
虽然这些对于已证得初禅等者也不存在,因为在那时心不通过五门而转起。即使如此,就像在第四禅中已舍断的苦乐在别处,在第三道中已舍断的身见等一样,为了在此禅那中生起精勤,以赞叹此禅那之故,应知在此有这些言说。
Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassāpi na santi, atha kho na pahīnattā na santi. Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattā ca etāsaṃ pavatti. Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati. Tasmā tā ettha pahīnāti vattuṃ vaṭṭati. Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. Tāsañhi ito pubbe appahīnattāyeva paṭhamaṃ jhānaṃ samāpannassa saddo ‘‘kaṇṭako’’ti (a. ni. 10.72) vutto bhagavatā. Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā (vibha. 226) santavimokkhatā (ma. ni. 1.66) ca vuttā. Āḷāro ca kālāmo arūpasamāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkamantāni neva addasa, na pana saddaṃ assosīti (dī. ni. 2.192).
或者,虽然那些对于已证得色界定者也不存在,但因未舍断而不存在。因为色界修习不导向色的离贪,而这些的现行依赖于色。但此修习导向色的离贪。因此,说这些在此被舍断是适当的。不仅适当说,甚至完全地这样持守也是适当的。因为在此之前由于未舍断,世尊说声音是已证得初禅者的「刺」(《增支部》10.72)。而在此由于已舍断,说无色定的「不动」(《分别论论》226页)和「寂静解脱」(《中部》1.66)。而阿拉罗·咖喇摩已证得无色定,五百辆车一辆接一辆地经过,他既未看见,也未听到声音(《长部》2.192)。
§279
ti nānatte vā gocare pavattānaṃ saññānaṃ, nānattānaṃ vā saññānaṃ. Yasmā hi etā ‘‘tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo’’ti evaṃ vibhaṅge (vibha. 604) vibhajitvā vuttā idha adhippetā asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti, yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasākusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā nānattasaññāti vuttā. Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā. Yasmā tā nāvajjeti, na manasi karoti, na paccavekkhati, tasmāti vuttaṃ hoti.
「种种想」——在种种所缘中转起的诸想,或种种性的诸想。因为这些在《分别论论》中这样分别论而说:「于此,什么是种种想?未证得定者具有意界或具有意识界者的想、认知、认知性,这些称为种种想」(《分别论论》604页)。此处所指的是未证得定者的意界、意识界所摄的想,在色、声等差别的种种、种种性的所缘中转起;因为这些八种欲界善想、十二种不善想、十一种欲界善异熟想、二种不善异熟想、十一种欲界唯作想,如此四十四种想是种种性、种种性质、彼此不相似的,因此说为种种想。对于一切种种想的不作意、不转向、不思惟、不省察。因为不转向它们,不作意,不省察,因此这样说。
Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti. Pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ ti dvedhāpi abhāvoyeva vutto. Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyasaññā, dasākusalasaññāti imā sattavīsatisaññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ ti vuttanti veditabbaṃ. Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati, tā pana manasikaronto asamāpanno hotīti.
因为在此,前面的色想、对碍想,即使在由此禅那所生的有中也不存在,何况在那有中证得此禅那而住时。因此,对于那些,两方面的不存在都被说。但对于种种想,因为八种欲界善想、九种唯作想、十种不善想,这二十七种想在由此禅那所生的有中存在,因此说对于那些的不作意,应知。在那里,证得此禅那而住者,确实是以对那些的不作意而证得而住;但作意那些时,则未证得定。
Saṅkhepato cettha ti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. ti iminā sabbesaṃ kāmāvacaracittacetasikānaṃ pahānañca amanasikāro ca vuttoti veditabbo.
简略地说,以「完全地超越一切色想」这句话,说了一切色界法的舍断。以「由于对碍想的灭没,由于对种种想的不作意」这句话,应知说了一切欲界心心所的舍断和不作意。
§280
ti ettha nāssa uppādanto vā vayanto vā paññāyatīti ananto. Ākāsoti kasiṇugghāṭimākāso vuccati. Manasikāravasenāpi cettha anantatā veditabbā. Teneva vibhaṅge vuttaṃ ‘‘tasmiṃ ākāse cittaṃ ṭhapeti, saṇṭhapeti, anantaṃ pharati, tena vuccati ananto ākāso’’ti (vibha. 605).
「无边虚空」——于此,其生起或灭尽不被了知,故为无边。虚空——指遍的除去之虚空。在此,无边性也应以作意之义而理解。因此在《分别论论》中说:「在那虚空中安置心、确立心、遍满无边,因此说『无边虚空』」(《分别论论》605页)。
ti ettha pana nāssa antoti anantaṃ, ākāsaṃ anantaṃ ākāsānantaṃ, ākāsānantameva ākāsānañcaṃ, taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti .
在此,「无边」:于彼无边际,故为无边;虚空无边,虚空无边即空无边;空无边即空无边处;彼空无边处,以所依之义为处,如诸天之天处,是彼与相应法之禅那的处。
ti tamākāsānañcāyatanaṃ patvā nipphādetvā tadanurūpena iriyāpathavihārena viharatīti.
到达彼空无边处,成就后,以与彼相应的威仪住而住。
Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā.
这是空无边处业处的详细分别论。
Viññāṇañcāyatanakathā识无边处论
§281
Viññāṇañcāyatanaṃ bhāvetukāmena pana pañcahākārehi ākāsānañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannarūpāvacarajjhānapaccatthikā ayaṃ samāpatti, no ca viññāṇañcāyatanamiva santā’’ti ākāsānañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya viññāṇañcāyatanaṃ santato manasikaritvā taṃ ākāsaṃ pharitvā pavattaviññāṇaṃ ‘‘viññāṇaṃ viññāṇa’’nti punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. ‘‘Anantaṃ ananta’’nti pana na manasikātabbaṃ.
然而,欲修习识无边处者,应以五行相于空无边处定成就自在,见空无边处的过患:「此定邻近色界禅的敌对者,不如识无边处那样寂静」,舍弃对彼的爱乐,作意识无边处为寂静,应对遍满彼虚空而转起的识,一再地转向、作意、观察,以寻思击打、以伺察击打:「识、识」。但不应作意「无边、无边」。
Tassevaṃ tasmiṃ nimitte punappunaṃ cittaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. Tassevaṃ karoto ākāse ākāsānañcāyatanaṃ viya ākāsaphuṭe viññāṇe viññāṇañcāyatanacittaṃ appeti. Appanānayo panettha vuttanayeneva veditabbo. Ettāvatā cesa ‘‘sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharatī’’ti (vibha. 508; dī. ni. 2.129) vuccati.
当他如是于彼相一再地策励心时,诸盖被镇伏,念现起,心以近行而得定。他一再地亲近、修习、多作彼相。当他如是行时,如于虚空的空无边处,于遍满虚空的识,识无边处心安止。安止的方法应以所说之法而知。至此,这被称为「完全超越空无边处,『识是无边的』,成就识无边处而住」。
§282
Tattha ti idaṃ vuttanayameva. ti ettha pana pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi . hi purimanayeneva ākāsānañcañca taṃ paṭhamassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti . Tathā ākāsānañcañca taṃ tassa jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi . Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘‘ākāsānañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ.
其中,「完全超越空无边处」:这是所说之法。在此,以前述之法,禅那也是空无边处,所缘也是。因为以前述之法,空无边,且以所依之义为处,如诸天之天处,因为是第一无色禅的所缘。同样,空无边,且以种族地之义为处,如「甘菩遮是马的产地」等,因为是彼禅那的种族因。如是,这禅那与所缘二者,以不现起与不作意而超越后,因为应成就此识无边处而住,故应知,将二者合为一,说「超越空无边处」。
nti taṃyeva ananto ākāsoti evaṃ pharitvā pavattaviññāṇaṃ ‘‘anantaṃ viññāṇa’’nti evaṃ manasikarontoti vuttaṃ hoti. Manasikāravasena vā anantaṃ. So hi tamākāsārammaṇaṃ viññāṇaṃ anavasesato manasikaronto ‘‘ananta’’nti manasi karoti. Yaṃ pana vibhaṅge vuttaṃ ‘‘anantaṃ viññāṇanti, taṃyeva ākāsaṃ viññāṇena phuṭaṃ manasi karoti, anantaṃ pharati, tena vuccati anantaṃ viññāṇa’’nti (vibha. 610).
「识是无边的」:即彼「虚空是无边的」,如是遍满而转起的识,如是作意「识是无边的」,这是所说的。或者,以作意之故为无边。因为他无余地作意彼以虚空为所缘的识,作意为「无边」。然而,在《分别论论》中所说:「识是无边的:即彼虚空被识遍满,作意为无边,遍满,因此说识是无边的」。
Tattha ti upayogatthe karaṇavacanaṃ veditabbaṃ. Evañhi aṭṭhakathācariyā tassa atthaṃ vaṇṇayanti, anantaṃ pharati taññeva ākāsaṃ phuṭaṃ viññāṇaṃ manasi karotīti vuttaṃ hoti.
其中,「以」:应知为目的义的具格。如是,诸阿毗达磨老师解释其义:遍满无边,即作意彼被遍满虚空的识,这是所说的。
ti ettha pana nāssa antoti . Anantameva . Viññāṇaṃ ānañcaṃ viññāṇānañcanti avatvā nti vuttaṃ. Ayañhettha rūḷhīsaddo. Taṃ viññāṇañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti viññāṇañcāyatanaṃ. Sesaṃ purimasadisamevāti.
于此,「无边」(ananta)者,即「无有边际」之义。此处未说「识无边」(viññāṇaṃ ānañcaṃ),而说「识无边」(viññāṇānañcaṃ),这是习惯用语。彼识无边,以所依之义为「处」(āyatana),如诸天之天处,故称「识无边处」(viññāṇañcāyatana),此为彼禅那及其相应法之所依。其余如前所说。
Ayaṃ viññāṇañcāyatanakammaṭṭhāne vitthārakathā.
此为识无边处业处之详说。
Ākiñcaññāyatanakathā无所有处论
§283
Ākiñcaññāyatanaṃ bhāvetukāmena pana pañcahākārehi viññāṇañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannaākāsānañcāyatanapaccatthikā ayaṃ samāpatti, no ca ākiñcaññāyatanamiva santā’’ti viññāṇañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya ākiñcaññāyatanaṃ santato manasikaritvā tasseva viññāṇañcāyatanārammaṇabhūtassa ākāsānañcāyatanaviññāṇassa abhāvo suññatā vivittākāro manasikātabbo. Kathaṃ? Taṃ viññāṇaṃ amanasikaritvā ‘‘natthi natthī’’ti vā, ‘‘suññaṃ suñña’’nti vā, ‘‘vivittaṃ vivitta’’nti vā punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ.
欲修习无所有处者,应以五行相于识无边处定得自在,见识无边处之过患:「此定邻近空无边处之敌对,不如无所有处之寂静」,舍弃对彼之欲乐后,作意无所有处为寂静,应作意彼识无边处所缘之空无边处识之无、空性、离去相。如何?不作意彼识,应反复转向、作意、观察「无、无」,或「空、空」,或「离、离」,应以寻思击、以伺察击。
Tassevaṃ tasmiṃ nimitte cittaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. Tassevaṃ karoto ākāse phuṭe mahaggataviññāṇe viññāṇañcāyatanaṃ viya tasseva ākāsaṃ pharitvā pavattassa mahaggataviññāṇassa suññavivittanatthibhāve ākiñcaññāyatanacittaṃ appeti. Etthāpi ca appanānayo vuttanayeneva veditabbo.
如是于彼相策励其心者,诸盖被镇伏,念现起,以近行心得定。彼反复亲近、修习、多作彼相。如是行者,如于空遍触之广大识为识无边处,于遍满彼空而转之广大识之空、离、无之状态,无所有处心现起安止。于此,安止之方法应以前述方式了知。
Ayaṃ pana viseso, tasmiṃ hi appanācitte uppanne so bhikkhu yathā nāma puriso maṇḍalamāḷādīsu kenacideva karaṇīyena sannipatitaṃ bhikkhusaṅghaṃ disvā katthaci gantvā sannipātakiccāvasāneva uṭṭhāya pakkantesu bhikkhūsu āgantvā dvāre ṭhatvā puna taṃ ṭhānaṃ olokento suññameva passati, vivittameva passati. Nāssa evaṃ hoti ‘‘ettakā nāma bhikkhū kālaṅkatā vā disāpakkantā vā’’ti, atha kho suññamidaṃ vivittanti natthibhāvameva passati, evameva pubbe ākāse pavattitaviññāṇaṃ viññāṇañcāyatanajjhānacakkhunā passanto viharitvā ‘‘natthi natthī’’tiādinā parikammamanasikārena antarahite tasmiṃ viññāṇe tassa apagamasaṅkhātaṃ abhāvameva passanto viharati. Ettāvatā cesa ‘‘sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharatī’’ti (vibha. 508; dī. ni. 2.129) vuccati.
然而,此有差别:当彼安止心生起时,彼比库如一人见为某事而集会于圆堂等处之比库僧团,往某处后,当集会之事毕而诸比库起座离去时,来到门口站立,再观看彼处,只见空,只见离。彼不如是想:「如是多之比库死亡或往他方」,而只见无之状态:「此为空、为离」。如是,以前以识无边处禅那眼见于空转起之识而住,以「无、无」等预作作意,当彼识消失时,只见彼识之离去所称之无而住。至此,说为「完全超越识无边处,『无所有』,成就无所有处而住」。
§284
Idhāpi ti idaṃ vuttanayameva. nti etthāpi ca pubbe vuttanayeneva jhānampi viññāṇañcāyatanaṃ ārammaṇampi. hi purimanayeneva viññāṇañcañca taṃ dutiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti . Tathā viññāṇañcañca taṃ tasseva jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi . Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā viññāṇañcāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ.
「于此」(idhāpi)者,此为前述之方式。「处」(āyatana)者,于此亦以前述方式,禅那亦为识无边处,所缘亦然。「识无边」(viññāṇañca)者,以前述方式,因为是第二无色禅那之所缘,以所依之义为「处」,如诸天之天处,故为「识无边处」。又,「识无边」,因为是彼禅那之生起因,以生起处之义为「处」,如「甘菩遮为马之处」等,亦为「识无边处」。如是,此禅那与所缘二者,以令不现起及不作意而超越后,才应成就此无所有处而住,故应知,将此二者合为一,说为「超越识无边处」。
ti natthi natthi, suññaṃ suññaṃ, vivittaṃ vivittanti evaṃ manasikarontoti vuttaṃ hoti. Yampi vibhaṅge vuttaṃ ‘‘natthi kiñcīti taññeva viññāṇaṃ abhāveti vibhāveti antaradhāpeti natthi kiñcīti passati, tena vuccati natthi kiñcī’’ti, taṃ kiñcāpi khayato sammasanaṃ viya vuttaṃ, atha khvassa evameva attho daṭṭhabbo. Tañhi viññāṇaṃ anāvajjento amanasikaronto apaccavekkhanto kevalamassa natthibhāvaṃ suññabhāvaṃ vivittabhāvameva manasikaronto abhāveti vibhāveti antaradhāpetīti vuccati, na aññathāti.
「无所有」(natthi kiñcī)者,即作意「无、无」,「空、空」,「离、离」之义。于《分别论论》中所说:「『无所有』者,令彼识无、令离、令消失,见『无所有』,故说『无所有』」,虽如灭尽观之说法,然其义应如是见。不转向、不作意、不观察彼识,只作意其无之状态、空之状态、离之状态,故说令无、令离、令消失,非其他。
ti ettha pana nāssa kiñcananti antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ. Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena āyatanamassa jhānassa devānaṃ devāyatanamivāti . Sesaṃ purimasadisamevāti.
于此,「无所有」(akiñcana)者,即「乃至连坏灭之量亦无余存」之义。「无所有之状态」(ākiñcañña)者,此为空无边处识之离去之增上语。彼无所有,以所依之义为「处」,为彼禅那之处,如诸天之天处,故为「无所有处」。其余如前所说。
Ayaṃ ākiñcaññāyatanakammaṭṭhāne vitthārakathā.
这是无所有处业处的详细分别论。
Nevasaññānāsaññāyatanakathā非想非非想处论
§285
Nevasaññānāsaññāyatanaṃ bhāvetukāmena pana pañcahākārehi ākiñcaññāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpatti, no ca nevasaññānāsaññāyatanaṃ viya santā’’ti vā ‘‘saññā rogo, saññā gaṇḍo, saññā sallaṃ, etaṃ santaṃ, etaṃ paṇītaṃ yadidaṃ nevasaññānāsaññā’’ti vā evaṃ ākiñcaññāyatane ādīnavaṃ, upari ānisaṃsañca disvā ākiñcaññāyatane nikantiṃ pariyādāya nevasaññānāsaññāyatanaṃ santato manasikaritvā ‘‘sāva abhāvaṃ ārammaṇaṃ katvā pavattitā ākiñcaññāyatanasamāpatti santā santā’’ti punappunaṃ āvajjitabbā, manasikātabbā, paccavekkhitabbā, takkāhatā vitakkāhatā kātabbā.
然而,想要修习非想非非想处者,应以五种行相在无所有处定中成为熟练者,见到无所有处的过患「这个定接近识无边处的对立面,不如非想非非想处那样寂静」,或者「想是病,想是疮,想是刺,这是寂静的,这是殊胜的,即此非想非非想」,如此见到无所有处的过患与上面的功德后,舍弃对无所有处的爱乐,作意非想非非想处为寂静,应反复地转向、作意、观察,以寻思、以伺察来对待「那个以无有为所缘而生起的无所有处定是寂静的、寂静的」。
Tassevaṃ tasmiṃ nimitte punappunaṃ mānasaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. Tassevaṃ karoto viññāṇāpagame ākiñcaññāyatanaṃ viya ākiñcaññāyatanasamāpattisaṅkhātesu catūsu khandhesu nevasaññānāsaññāyatanacittaṃ appeti. Appanānayo panettha vuttanayeneva veditabbo. Ettāvatā cesa ‘‘sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharatī’’ti (vibha. 508; dī. ni. 2.129) vuccati.
当他如此反复地对那个相作意时,诸盖被镇伏,念现起,心以近行而得定。他反复地亲近、修习、多作那个相。当他如此做时,如同在识的消失中有无所有处一样,在名为无所有处定的四蕴中,非想非非想处心达到安止。而安止的方法应以所说的方法来了知。到此程度,这被称为「完全超越无所有处,成就非想非非想处而住」。
§286
Idhāpi ti idaṃ vuttanayameva. ti etthāpi pubbe vuttanayeneva jhānampi ākiñcaññāyatanaṃ ārammaṇampi. hi purimanayeneva ākiñcaññañca taṃ tatiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti . Tathā ākiñcaññañca taṃ tasseva jhānassa sañjātihetuttā kambojā assānaṃ āyatanantiādīni viya sañjātidesaṭṭhena āyatanañcātipi . Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ nevasaññānāsaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ākiñcaññāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ.
此中「于此」这是所说的方法。「处」在此也是以前面所说的方法,既是禅那也是所缘。「无所有」依前面的方法,因为那是第三无色禅那的所缘,如同诸天的天处一样,以住处的意义而为处。同样,因为那是该禅那的产生之因,如同「甘菩遮是马的产地」等,以产地的意义而为处。如此,这既是禅那也是所缘,因为超越了这两者——以不生起和不作意来超越——才能成就非想非非想处而住,因此应知,把这两者合为一体,说「超越无所有处」。
nti ettha pana yāya saññāya bhāvato taṃ nevasaññānāsaññāyatananti vuccati. Yathā paṭipannassa sā saññā hoti, taṃ tāva dassetuṃ vibhaṅge ‘‘nevasaññīnāsaññī’’ti uddharitvā ‘‘taññeva ākiñcaññāyatanaṃ santato manasi karoti, saṅkhārāvasesasamāpattiṃ bhāveti, tena vuccati nevasaññīnāsaññī’’ti (vibha. 619) vuttaṃ. Tattha ti ‘‘santā vatāyaṃ samāpatti, yatra hi nāma natthibhāvampi ārammaṇaṃ karitvā ṭhassatī’’ti evaṃ santārammaṇatāya taṃ santāti manasi karoti.
「非想非非想处」在此,由于那个想的存在,它被称为非想非非想处。为了首先显示如理行道者的那个想如何,在《分别论论》中举出「非想非非想者」后说:「他作意那无所有处为寂静,修习行之残余的定,因此被称为非想非非想者」。其中「寂静」即「确实这个定是寂静的,因为它甚至以无有为所缘而住立」,如此以寂静所缘性而作意它为寂静。
Santato ce manasi karoti, kathaṃ samatikkamo hotīti? Asamāpajjitukāmatāya. So hi kiñcāpi taṃ santato manasi karoti, atha khvassa ‘‘ahametaṃ āvajjissāmi, samāpajjissāmi, adhiṭṭhahissāmi, vuṭṭhahissāmi, paccavekkhissāmī’’ti esa ābhogo samannāhāro manasikāro na hoti. Kasmā? Ākiñcaññāyatanato nevasaññānāsaññāyatanassa santatarapaṇītataratāya.
如果作意为寂静,如何有超越呢?由于不想入定。因为他虽然作意它为寂静,但他没有「我将转向这个,我将入定,我将住立,我将出定,我将观察」这样的努力、准备、作意。为什么?因为非想非非想处比无所有处更寂静、更殊胜。
Yathā hi rājā mahacca rājānubhāvena hatthikkhandhavaragato nagaravīthiyaṃ vicaranto dantakārādayo sippike ekaṃ vatthaṃ daḷhaṃ nivāsetvā ekena sīsaṃ veṭhetvā dantacuṇṇādīhi samokiṇṇagatte anekāni dantavikatiādīni sippāni karonte disvā ‘‘aho vata re chekā ācariyā īdisānipi nāma sippāni karissantī’’ti evaṃ tesaṃ chekatāya tussati, na cassa evaṃ hoti ‘‘aho vatāhaṃ rajjaṃ pahāya evarūpo sippiko bhaveyya’’nti. Taṃ kissa hetu? Rajjasiriyā mahānisaṃsatāya. So sippino samatikkamitvāva gacchati. Evameva esa kiñcāpi taṃ samāpattiṃ santato manasi karoti, atha khvassa ‘‘ahametaṃ samāpattiṃ āvajjissāmi, samāpajjissāmi, adhiṭṭhahissāmi, vuṭṭhahissāmi, paccavekkhissāmī’’ti neva esa ābhogo samannāhāro manasikāro hoti.
譬如国王以大王威力乘坐象队之最胜者在城市街道游行时,见到象牙工匠等工匠们穿一件坚固的衣服,用一块布缠头,身体沾满象牙粉等,制作许多象牙雕刻等工艺品,「啊,确实这些师傅真巧妙,竟然能制作这样的工艺品」,如此对他们的巧妙感到满意,但他不会这样想「啊,我应该舍弃王位而成为这样的工匠」。那是什么原因?因为王位荣耀的大利益。他超越工匠而前进。同样地,他虽然作意那个定为寂静,但他没有「我将转向这个定,我将入定,我将住立,我将出定,我将观察」这样的努力、准备、作意。
So taṃ santato manasikaronto pubbe vuttanayena taṃ paramasukhumaṃ appanāppattaṃ saññaṃ pāpuṇāti, yāya nevasaññīnāsaññī nāma hoti, saṅkhārāvasesasamāpattiṃ bhāvetīti vuccati. nti accantasukhumabhāvappattasaṅkhāraṃ catutthāruppasamāpattiṃ.
他作意为寂静,以前面所说的方法达到那个极其微细的、达到安止的想,由此被称为非想非非想者,被说为修习行之残余的定。「行之残余的定」即达到极其微细状态的行的第四无色定。
§287
Idāni yaṃ taṃ evamadhigatāya saññāya vasena nevasaññānāsaññāyatananti vuccati, taṃ atthato dassetuṃ ‘‘nevasaññānāsaññāyatananti nevasaññānāsaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā’’ti (vibha. 620) vuttaṃ. Tesu idha samāpannassa cittacetasikā dhammā adhippetā. Vacanattho panettha oḷārikāya saññāya abhāvato sukhumāya ca bhāvato nevassa sasampayuttadhammassa jhānassa saññā nāsaññanti . Nevasaññānāsaññañca taṃ manāyatanadhammāyatanapariyāpannattā āyatanañcāti . Atha vā yāyamettha saññā, sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññāti . Nevasaññānāsaññā ca sā sesadhammānaṃ adhiṭṭhānaṭṭhena āyatanañcāti .
现在,为了从义理上显示那以如此证得之想而被称为「非想非非想处」者,已说:「非想非非想处:即已入非想非非想处定者、或已生于彼处者、或现法乐住者的心心所法」。于此,所指的是已入定者的心心所法。此处文句之义为:由于粗想之不存在及细想之存在,故彼禅那与其相应法既非有想亦非无想。而且由于被摄于意处与法处,故为处。或者,此处之想,由于无能力执行明显想之作用,故为非想;由于以行之残余的微细状态而存在,故为非非想。而且由于对其余诸法有依处之义,故为处。
Na kevalañcettha saññāva edisī, atha kho vedanāpi nevavedanānāvedanā, cittampi nevacittaṃnācittaṃ, phassopi nevaphassonāphasso. Esa nayo sesasampayuttadhammesu. Saññāsīsena panāyaṃ desanā katāti veditabbā. Pattamakkhanatelappabhutīhi ca upamāhi esa attho vibhāvetabbo.
于此不仅想是如此,而且受亦为非受非非受,心亦为非心非非心,触亦为非触非非触。对其余相应法亦是此理。应知此教说是以想为首而说的。此义应以涂油钵等譬喻来阐明。
Sāmaṇero kira telena pattaṃ makkhetvā ṭhapesi, taṃ yāgupānakāle thero pattamāharāti āha. So ‘‘patte telamatthi, bhante’’ti āha. Tato ‘‘āhara, sāmaṇera, telaṃ, nāḷiṃ pūressāmī’’ti vutte ‘‘natthi, bhante, tela’’nti āha. Tattha yathā antovutthattā yāguyā saddhiṃ akappiyaṭṭhena ‘‘telamatthī’’ti hoti. Nāḷipūraṇādīnaṃ vasena ‘‘natthī’’ti hoti. Evaṃ sāpi saññā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti.
据说有位沙玛内拉以油涂钵后放置,长老于粥饮时说:「拿钵来」。他说:「尊者,钵中有油」。然后当说「沙玛内拉,拿油来,我要装满瓶」时,他说:「尊者,没有油」。于此,如何由于渗入内部而与粥一起,从不适当之义而「有油」;从装满瓶等之义而「没有」。如是,彼想由于无能力执行明显想之作用,故为非想;由于以行之残余的微细状态而存在,故为非非想。
Kiṃ panettha saññākiccanti? Ārammaṇasañjānanañceva vipassanāya ca visayabhāvaṃ upagantvā nibbidājananaṃ. Dahanakiccamiva hi sukhodake tejodhātu sañjānanakiccaṃ pesā paṭuṃ kātuṃ na sakkoti. Sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti. Aññesu hi khandhesu akatābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi apica āyasmā sāriputto. Pakativipassako pana mahāpañño sāriputtasadisova sakkuṇeyya. Sopi ‘‘evaṃ kirime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti (ma. ni. 3.95) evaṃ kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. Evaṃ sukhumattaṃ gatā esā samāpatti.
然而此处什么是想之作用?即认知所缘,以及成为观之对象而生起厌离。如同在温水中火界之燃烧作用,此想无能力明显地执行认知作用。如同在其余诸定中之想,亦无能力成为观之对象而生起厌离。确实,对其余诸蕴未作专注的比库,通过思惟非想非非想处蕴而能达到厌离者,除了具寿沙利子外实无他人。然而天生的观行者、大慧者如沙利子者才能够。他亦仅以「如是这些法从未有而生起,已有而消失」这样的聚思惟之方式,而非以逐非法品观之方式。如是,此定已达到如此微细。
Yathā ca pattamakkhanatelūpamāya, evaṃ maggudakūpamāyapi ayamattho vibhāvetabbo. Maggappaṭipannassa kira therassa purato gacchanto sāmaṇero thokaṃ udakaṃ disvā ‘‘udakaṃ, bhante, upāhanā omuñcathā’’ti āha. Tato therena ‘‘sace udakamatthi, āhara nhānasāṭikaṃ, nhāyissāmā’’ti vutte ‘‘natthi, bhante’’ti āha. Tattha yathā upāhanatemanamattaṭṭhena ‘‘udakamatthī’’ti hoti, nhāyanaṭṭhena ‘‘natthī’’ti hoti. Evampi sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti.
如同以涂油钵之譬喻,此义亦应以道路之水的譬喻来阐明。据说行于道路的长老前面行走的沙玛内拉见到少许水,说:「尊者,有水,请脱鞋」。然后当长老说「如果有水,拿浴衣来,我们要沐浴」时,他说:「尊者,没有」。于此,如何从湿鞋之义而「有水」,从沐浴之义而「没有」。如是,彼想由于无能力执行明显想之作用,故为非想;由于以行之残余的微细状态而存在,故为非非想。
Na kevalañca etāheva, aññāhipi anurūpāhi upamāhi esa attho vibhāvetabbo. Upasampajja viharatīti idaṃ vuttanayamevāti.
不仅以这些,此义亦应以其他适当的譬喻来阐明。「具足而住」:此即如前所说之方式。
Ayaṃ nevasaññānāsaññāyatanakammaṭṭhāne vitthārakathā.
此为非想非非想处业处之详论。
Pakiṇṇakakathā杂论
§288
Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha.
无比色之导师,说四种无色。
Taṃ iti ñatvā tasmiṃ, pakiṇṇakakathāpi viññeyyā.
知道那个之后，在那里，杂说也应被了知。
§289
Āruppasamāpattiyo hi –
因为无色定——
Ārammaṇātikkamato, catassopi bhavantimā;
由于所缘的超越，这四种也成为；诸智者不认为这些有支的超越。
Aṅgātikkamametāsaṃ, na icchanti vibhāvino.
诸智者不认为这些有支的超越。
Etāsu hi rūpanimittātikkamato paṭhamā, ākāsātikkamato dutiyā, ākāse pavattitaviññāṇātikkamato tatiyā. Ākāse pavattitaviññāṇassa apagamātikkamato catutthīti sabbathā ārammaṇātikkamato catassopi bhavantimā āruppasamāpattiyoti veditabbā. Aṅgātikkamaṃ pana etāsaṃ na icchanti paṇḍitā. Na hi rūpāvacarasamāpattīsu viya etāsu aṅgātikkamo atthi. Sabbāsupi hi etāsu upekkhā, cittekaggatāti dve eva jhānaṅgāni honti.
因为在这些当中，由于超越色相而有第一，由于超越虚空而有第二，由于超越在虚空中转起的识而有第三。由于超越在虚空中转起的识之灭而有第四，如此应知，完全由于所缘的超越，这四种也成为无色定。然而，诸智者不认为这些有支的超越。因为在这些当中，不像在色界定中那样有支的超越。因为在这一切当中，只有舍与心一境性这两个禅那支。
§290
Evaṃ santepi –
虽然如此——
Suppaṇītatarā honti, pacchimā pacchimā idha;
在此，后后的更为殊胜；在那里应知譬喻，如宫殿的楼层与阁楼。
Upamā tattha viññeyyā, pāsādatalasāṭikā.
在那里应知譬喻，如宫殿的楼层与阁楼。
Yathā hi catubhūmikassa pāsādassa heṭṭhimatale dibbanaccagītavāditasurabhigandhamālābhojanasayanacchādanādivasena paṇītā pañcakāmaguṇā paccupaṭṭhitā assu. Dutiye tato paṇītatarā. Tatiye tato paṇītatarā. Catutthe sabbapaṇītatarā. Tattha kiñcāpi tāni cattāripi pāsādatalāneva, natthi nesaṃ pāsādatalabhāvena viseso. Pañcakāmaguṇasamiddhavisesena pana heṭṭhimato heṭṭhimato uparimaṃ uparimaṃ paṇītataraṃ hoti.
譬如有一座四层的宫殿,在最底层有天界的歌舞、音乐、香、花鬘、食物、卧具、衣服等方式现起殊胜的五种欲功德。在第二层有比那更殊胜的。在第三层有比那更殊胜的。在第四层有最极殊胜的。在那里,虽然那四层都是宫殿的楼层,它们在宫殿楼层的性质上没有差别。但是,由于五种欲功德的圆满程度的差别,下面的比上面的更殊胜。
Yathā ca ekāya itthiyā kantitathūlasaṇhasaṇhatarasaṇhatamasuttānaṃ catupalatipaladvipalaekapalasāṭikā assu āyāmena ca vitthārena ca samappamāṇā. Tattha kiñcāpi tā sāṭikā catassopi āyāmato ca vitthārato ca samappamāṇā, natthi tāsaṃ pamāṇato viseso. Sukhasamphassasukhumabhāvamahagghabhāvehi pana purimāya purimāya pacchimā pacchimā paṇītatarā honti, evameva kiñcāpi catūsu etāsu upekkhā, cittekaggatāti etāni dveyeva aṅgāni honti, atha kho bhāvanāvisesena tesaṃ aṅgāni paṇītapaṇītatarabhāvena suppaṇītatarā honti pacchimā pacchimā idhāti veditabbā.
又譬如一位女子有用粗线、细线、更细线、最细线所织的四件衣服,分别论重四钵罗、三钵罗、二钵罗、一钵罗,在长度和宽度上都是相同的尺寸。在那里,虽然那四件衣服在长度和宽度上都是相同的尺寸,它们在尺寸上没有差别。但是,由于触感的乐、细软性、贵重性,前面的比后面的更殊胜。同样地,虽然在这四种禅那中只有舍和心一境性这两个支,然而由于修习的差别,它们的禅支以殊胜和更殊胜的方式,后面的比前面的更极殊胜,在此应当了知。
§291
Evaṃ anupubbena paṇītapaṇītā cetā –
如此,这些禅那依次更殊胜——
Asucimhi maṇḍape laggo, eko tannissito paro;
「在须跋处的亭子上附着者,一人依靠那个;
Añño bahi anissāya, taṃ taṃ nissāya cāparo.
另一人在外面不依靠,又另一人依靠那个。
Ṭhito catūhi etehi, purisehi yathākkamaṃ;
以这四种人站立,依次序,
Samānatāya ñātabbā, catassopi vibhāvinā.
应以相同性被了知,四种禅那也是如此,由修习者。」
Tatrāyamatthayojanā – asucimhi kira dese eko maṇḍapo, atheko puriso āgantvā taṃ asuciṃ jigucchamāno taṃ maṇḍapaṃ hatthehi ālambitvā tattha laggo laggito viya aṭṭhāsi. Athāparo āgantvā taṃ maṇḍape laggaṃ purisaṃ nissito. Athañño āgantvā cintesi ‘‘yo esa maṇḍapalaggo, yo ca tannissito, ubhopete duṭṭhitā. Dhuvo ca nesaṃ maṇḍapapapāte pāto, handāhaṃ bahiyeva tiṭṭhāmī’’ti. So tannissitaṃ anissāya bahiyeva aṭṭhāsi. Athāparo āgantvā maṇḍapalaggassa ca tannissitassa ca akhemabhāvaṃ cintetvā bahiṭṭhitañca suṭṭhitoti mantvā taṃ nissāya aṭṭhāsi. Tattha asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ, asucijigucchāya maṇḍapalaggo puriso viya rūpanimittajigucchāya ākāsārammaṇaṃ ākāsānañcāyatanaṃ, maṇḍapalaggaṃ purisaṃ nissito viya ākāsārammaṇaṃ ākāsānañcāyatanaṃ ārabbha pavattaṃ viññāṇañcāyatanaṃ, tesaṃ dvinnampi akhemabhāvaṃ cintetvā anissāya taṃ maṇḍapalaggaṃ bahiṭṭhito viya ākāsānañcāyatanaṃ ārammaṇaṃ akatvā tadabhāvārammaṇaṃ ākiñcaññāyatanaṃ, maṇḍapalaggassa tannissitassa ca akhemataṃ cintetvā bahiṭṭhitañca suṭṭhitoti mantvā taṃ nissāya ṭhito viya viññāṇābhāvasaṅkhāte bahipadese ṭhitaṃ ākiñcaññāyatanaṃ ārabbha pavattaṃ nevasaññānāsaññāyatanaṃ daṭṭhabbaṃ.
在那里,这是义理的连结——据说在须跋的地方有一座亭子,于是一个人来到,厌恶那须跋,用手抓住那亭子,像附着那样站立在那里。然后另一个人来到,依靠那个附着在亭子上的人。然后另一个人来到,思惟:「这个附着在亭子上的人和依靠他的人,两者都站得不好。他们从亭子掉下来是必然的。来吧,我就站在外面。」他不依靠那个依靠者,就站在外面。然后另一个人来到,思惟了附着在亭子上的人和依靠他的人的不安全性,认为站在外面是善站立的,就依靠那个而站立。在那里,应当看:在须跋处的亭子,如同遍处的除去后的虚空;由于厌恶须跋而附着在亭子上的人,如同由于厌恶色相而以虚空为所缘的虚空无边处;依靠附着在亭子上的人,如同缘于以虚空为所缘的虚空无边处而生起的识无边处;思惟了这两者的不安全性而不依靠、站在那个附着在亭子上的人外面,如同不以虚空无边处为所缘、以其无有为所缘的无所有处;思惟了附着在亭子上的人和依靠他的人的不安全性,认为站在外面是善站立的,依靠那个而站立,如同缘于站立在称为识无有的外面处所的无所有处而生起的非想非非想处,应当看。
§292
Evaṃ pavattamānañca –
如此转起时——
Ārammaṇaṃ karoteva, aññābhāvena taṃ idaṃ;
它确实以此为所缘,因为没有其他;如同人民,即使见过失的国王,因生活之故。
Diṭṭhadosampi rājānaṃ, vuttihetu jano yathā.
即使见过失的国王,人民因生活之故。
Idañhi nevasaññānāsaññāyatanaṃ ‘‘āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpattī’’ti evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññassa ārammaṇassa abhāvā ārammaṇaṃ karoteva. Yathā kiṃ? Diṭṭhadosampi rājānaṃ vuttihetu yathā jano. Yathā hi asaṃyataṃ pharusakāyavacīmanosamācāraṃ kañci sabbadisampatiṃ rājānaṃ ‘‘pharusasamācāro aya’’nti evaṃ diṭṭhadosampi aññattha vuttiṃ alabhamāno jano vuttihetu nissāya vattati, evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññaṃ ārammaṇaṃ alabhamānamidaṃ nevasaññānāsaññāyatanaṃ ārammaṇaṃ karoteva.
这非想非非想处「这个等至是接近识无边处的对立面」,如此即使见到过失,那无所有处因为没有其他所缘,确实以它为所缘。如同什么?如同人民即使见过失的国王,因生活之故。譬如某个在各方面都成功的国王,身语意行为不节制、粗暴,即使人民见到过失「这是粗暴行为者」,在别处得不到生活,依靠生活之故而生活,同样地,即使见到那无所有处的过失,得不到其他所缘,这非想非非想处确实以它为所缘。
§293
Evaṃ kurumānañca –
如此作时——
Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ;
如同登上长梯者,登上有梯者;如同登上山顶者,登上山峰。
Pabbataggañca āruḷho, yathā pabbatamatthakaṃ.
如同登上山顶者,登上山峰。
Yathā vā girimārūḷho, attanoyeva jaṇṇukaṃ;
或者如同登上山者,仅仅自己的膝盖;
Olubbhati tathevetaṃ, jhānamolubbha vattatīti.
如此贪着,确实这被称为「贪着禅那」。
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